Practical Chapters to Anatolius (the Praktikos, with its prologue on the monastic habit) preface–66 (Practical Chapters to Anatolius (the Praktikos, with its prologue on the monastic habit))

Evagrius of Pontus

Practical Chapters to Anatolius (the Praktikos, with its prologue on the monastic habit) preface–66

Evagrius of Pontus · Practical Chapters to Anatolius (the Praktikos, with its prologue on the monastic habit) · ca. 380-399 · Kellia · 53 passages

Greek text: PG 40.English: Claude (claude-opus-5-5), public domain (CC0).

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Prologue (the monastic habit)

0PG 40

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΄.

Epeidē moi prōēn dedēlōkas apo tou hagiou horous en tę̄ Skitei kathezomenǭ, potheinotate adelphe ᾿Anatolie, kai to symbolikon schēma tōn en Aigyptǭ monachōn saphēnisthēnai soi parekalesas; ou gar eikē oude parelkon auto nenomikas, tosautēn parallagēn echon para ta loipa schēmata tōn anthrōpōn phere, hosa para tōn hagiōn Paterōn peri toutou memathēkamen, exangeilōmen. To men koukoulion symbolon esti tēs charitos tou Sōtēros hēmōn Theou, skepazousēs autōn to hēgemonikon, kai perithalpousēs tēn en Christǭ nēpiotēta, dia tous rhapizein aei kai titrōskein epicheirountas. Hosoi toinyn epi tēs kephalēs pherousi touto, dynamei psallousi tauta; Ean mē Kyrios oikodomēsę̄ oikon, kai phylaxę̄ polin, eis matēn ekopiasen ho oikodomōn, kai ho phylassein peirōmenos. Hai de toiautai phōnai, tapeinophrosynēn men empoiousin, ekrizousi de hyperēphanias to archaion kakon, to kataseisan eis tēn gēn ton Heōsphoron, ton prōi anatellonta. To de gegymnōsthai tas cheiras, to anypokriton tēs politeias emphainei. Deinē gar hē kenodoxia synkalypsai kai syskiasai tas aretas, aei doxas tas para tōn anthrōpōn thēreuousa, kai tēn pistin apodiōkousa. Pōs gar dynasthe, phēsi, pisteusai, doxan para allēlōn lambanontes, kai tēn doxan tēn para tou monou Theou ou zētountes? Dei gar to agathon mē di᾽ heteron, alla di᾿ auto mallon einai haireton. Ei gar mē touto dotheiē, phanēsetai to kinoun hēmas pros tēn ergasian tou kalou, pollǭ timiōteron hyparchon tou ginomenou; hoper tōn atopōtatōn an eiē, Theou ti kreitton ennoein te kai legein. Ho de analabos palin ho stauroeidōs tois ōmois autōn periplekomenos, symbolon tēs eis Christon esti pisteōs analambanousēs tous praeis, kai peristellousēs aei ta kōlyonta, kai tēn ergasian anempodiston autois parechousēs. Hē de zōnē perisphingousa tous nephrous autōn, apōtheitai pasan akatharsian, kai touto parangellei Kalon anthrōpǭ gynaikos mē haptesthai. Tēn de mēlōtēn echousin, hoi pantote tēn nekrōsin tou Iēsou en tǭ sōmati peripherontes, kai phimountes men panta ta tou sōmatos aloga pathē, tas de tēs psychēs kakias metousią tou kalou perikoptontes, kai penian men agapōntes, pleonexian de pheugontes hōs eidōlolatrias mētera. Hē de rhabdos, xylon zōēs esti, pasi tois antechomenois autēs kai tois epereidomenois ep᾿ autēn, hōs epi Kyrion, asphalēs. Kai toutōn men symbolon hōs en epitomę̄ tōn pragmatōn to schēma; ta de rhēmata tauta estin ha pros autous aei legousin hoi Pateres; Tēn pistin, ō tekna, bebaioi ho phobos ho tou Theou, kai touton palin enkrateia, tautēn de aklinē poiousin hypomonē kai elpis, aph᾿ hōn tiktetai apatheia, hēs ekgonon hē agapē, agapē de thyra gnōseōs physikēs, hēn diadechetai theologia kai hē eschatē makariotēs. Kai peri men tou schēmatos tou hierou kai tēs didaskalias tōn gerontōn, tosauta hēmin epi tou parontos eirēsthō. Peri de tou biou tou te praktikou kai tou gnōstikou nyni diēgoumetha, ouch hosa heōrakamen ē hēkousamen, all᾿ hosa toi kai allois eipein par᾿ autōn memathēkamen, hekaton men kephalaiois ta praktika, pentēkonta de pros tois hexakosiois ta gnōstika syntetmēmenōs dielontes; kai ta men epikrypsantes, ta de syskiasantes, hina mē dōmen ta hagia tois kysi, mēde ballōmen tous margaritas emprosthen tōn choirōn. Estai de tauta emphanē tois eis to auto ichnos autois embebēkosi. A΄.

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.

Ps 127:1 (126:1 LXX) (quotation, high confidence) · Isa 14:12 (allusion, high confidence) · John 5:44 (quotation, high confidence) · 1 Cor 7:1 (quotation, high confidence) · 2 Cor 4:10 (allusion, high confidence) · Col 3:5 (allusion, high confidence) · Prov 3:18 (allusion, high confidence) · Matt 7:6 (allusion, high confidence)

Notes and citation

Summary: Evagrius explains the monastic habit to Anatolius and introduces his chapters on the practical life.

Ps 127:1 (126:1 LXX); Isa 14:12; John 5:44; 1 Cor 7:1; 2 Cor 4:10; Col 3:5; Prov 3:18; Matt 7:6.
The text here speaks of a hundred practical chapters; the chapters printed in this edition are fewer and numbered differently.

Notes on the original text

Digital text corrected (column letter; split word; stray letter): τα πεινοφροσύνην → ταπεινοφροσύνην; φησὶ, ε πιστεῦσαι → φησὶ, πιστεῦσαι; ἀκαθαρσίαν, Β καὶ → ἀκαθαρσίαν, καὶ; ἑωρά. καμεν → ἑωράκαμεν.

Cite (SBL): Evagrius, Cap. prac. pref. (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/0). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/0

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 1

1PG 40

Χριστιανισμός ἐστι δόγμα τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ἐκ πρακτικῆς καὶ φυσικῆς καὶ θεολογικῆς συνεστώς Β΄.

Christianismos esti dogma tou Sōtēros hēmōn Iēsou Christou, ek praktikēs kai physikēs kai theologikēs synestōs B΄.

Christianity is the teaching of our Saviour Jesus Christ, consisting of the practical, the natural, and the theological.

Notes and citation

Summary: Christianity has three parts: practical, natural and theological.

Cite (SBL): Evagrius, Cap. prac. 1 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/1

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 2

2PG 40

Βασιλεία οὐρανῶν ἐστὶν ἀπάθεια ψυχῆς μετὰ γνώσεως τῶν ὄντων ἀληθοῦς. Γ

Basileia ouranōn estin apatheia psychēs meta gnōseōs tōn ontōn alēthous. G

The kingdom of heaven is dispassion of the soul together with true knowledge of beings.

Notes and citation

Summary: The kingdom of heaven defined.

Cite (SBL): Evagrius, Cap. prac. 2 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/2

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 3

3PG 40

Βασιλεία Θεοῦ ἐστι γνῶσις τῆς ἁγίας Τριάδος συμπαρεκτεινομένη τῇ συστάσει τοῦ νοὸς, καὶ ὑπερβάλλουσα τὴν ἀφθαρσίαν αὐτοῦ. Δ΄.

Basileia Theou esti gnōsis tēs hagias Triados symparekteinomenē tę̄ systasei tou noos, kai hyperballousa tēn aphtharsian autou. D΄.

The kingdom of God is knowledge of the Holy Trinity, coextensive with the constitution of the mind and surpassing its incorruptibility.

Notes and citation

Summary: The kingdom of God is knowledge of the Trinity.

Topics: Trinity

Cite (SBL): Evagrius, Cap. prac. 3 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/3

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 4

4PG 40

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΄.

Houtinos tis erą, toutou kai ephietai pantōs, kai hou ephietai, toutou kai tychein agōnizetai; kai pasēs men hēdonēs epithymia katarchei, epithymian de tiktei aisthēsis; to gar aisthēseōs amoiron, kai pathous eleutheron. E΄.

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.

Notes and citation

Summary: Perception breeds desire, and desire pleasure.

Notes on the original text

Digital text corrected (column letter): δὲ Α τίκτει → δὲ τίκτει.

Cite (SBL): Evagrius, Cap. prac. 4 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/4

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 5

5PG 40

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΄.

Tois men anachōrētais hoi daimones gymnoi prospalaiousi, tois de en koinobiois ē synodiais katergazomenois tēn aretēn, tous amelesterous tōn adelphōn ephoplizousi; pollǭ de kouphoteros ho deuteros polemos tou prōtou, di᾿ hoti ouk estin heurein epi tēs gēs anthrōpous pikroterous daimonōn, ē pasan autōn hypodechomenous tēn kakourgian. G΄.

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.

Notes and citation

Summary: Hermits fight demons directly; cenobites fight them through careless brothers.

Cite (SBL): Evagrius, Cap. prac. 5 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/5

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 6

6PG 40

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΄.

Noun men planōmenon istēsin anagnōsis kai agrypnia kai proseuchē; epithymian de phlegomenēn marainei peina kai kopos kai anachōrēsis; thymon de katapauei kykōmenon psalmǭdia, kai makrothymia, kai eleos; kai tauta tois prosēkousi chronois te kai metrois ginomena. Ta gar akaira kai ametra, oligochronia; ta de oligochronia, blabera mallon kai ouk ōphelima. Z΄.

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.

Notes and citation

Summary: Remedies for the mind, desire and anger must be used in due time and measure.

Notes on the original text

Digital text corrected (OCR slip; column letter in word): ἀναγώρησις → ἀναχώρησις; ὀλιγοΒ χρόνια → ὀλιγοχρόνια.

Topics: Prayer, Fasting

Cite (SBL): Evagrius, Cap. prac. 6 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/6

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 7

7PG 40

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΄.

Hopēnika diaphorōn brōmatōn ephietai hēmōn hē psychē, tēnikauta ep᾿ artǭ stenousthō kai hydati, hin᾿ eucharistos genētai kai ep᾿ autǭ psilǭ tǭ psōmǭ; koros gar poikilōn edesmatōn epithymei, limos de ton koron tou artou makariotēta einai nomizei. Ē΄.

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.

Notes and citation

Summary: Bread and water cure the craving for varied foods.

Notes on the original text

Digital text corrected (OCR slip; split word): τωτηνικαῦτα → τηνικαῦτα; νο· μίζει → νομίζει.

Topics: Fasting

Cite (SBL): Evagrius, Cap. prac. 7 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/7

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 8

8PG 40

Πάνυ πρὸς σωφροσύνην συμβάλλεται ἡ τοῦ ὕδατος ἔνδεια καὶ πειθέτωσάν σε τῶν Ἰσραηλιτῶν οἱ μετὰ Γεδεὼν τριακόσιοι τὴν Μαδιάμ χειρωσάμενοι. Θ

Pany pros sōphrosynēn symballetai hē tou hydatos endeia kai peithetōsan se tōn Israēlitōn hoi meta Gedeōn triakosioi tēn Madiam cheirōsamenoi. Th

Scarcity of water contributes greatly to temperance; let the three hundred Israelites with Gideon, who overcame Midian, persuade you.

Judg 7:5–7 (allusion, high confidence)

Notes and citation

Summary: Drinking little water aids temperance.

Judg 7:5–7.

Topics: Fasting

Cite (SBL): Evagrius, Cap. prac. 8 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/8

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 9

9PG 40

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΄.

Hōs zōēn kai thanaton hama symbēnai tǭ autǭ, tōn ouk endechomenōn estin, houtōs agapēn chrēmasi synyparxai tini, tōn adynatōn estin. Anairetikē gar ou monon chrēmatōn hē agapē, alla kai autēs hēmōn tēs proskairou zōēs. Ho pheugōn pasas tas kosmikas hēdonas pyrgos esti tǭ tēs lypēs aprositos daimoni. Lypē gar esti sterēsis hēdonēs, ē parousēs ē prosdokōmenēs. ᾿Adynaton de ton echthron touton apōsasthai, pros ti tōn epigeiōn echontas hēmas prospatheian. Ekei gar istēsi tēn pagida kai tēn lypēn ergazetai, hopou blepei malista neneukotas hēmas. IA΄.

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.

Notes and citation

Summary: Love cannot coexist with wealth; renouncing pleasures defends against sadness.

Chapter 10, whose numeral was not recovered, begins at [10].

Notes on the original text

Digital text corrected (split word): πύρ γος → πύργος; προσδοκωμέ νης → προσδοκωμένης; ἐργάζε ται → ἐργάζεται.

Cite (SBL): Evagrius, Cap. prac. 9 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/9

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 11

11PG 40

Ὀργὴ μὲν γὰρ καὶ μίσος αὔξει θυμόν· ἐλεημοσύνη δὲ καὶ πραῦτης καὶ τὸν ὄντα μειοῖ. ΙΒ΄.

Orgē men gar kai misos auxei thymon; eleēmosynē de kai prautēs kai ton onta meioi. IB΄.

Wrath and hatred increase anger; but almsgiving and meekness diminish even the anger that is present.

Notes and citation

Summary: Almsgiving and meekness lessen anger.

Notes on the original text

Digital text corrected (split word): ἐλεη μοσύνη → ἐλεημοσύνη.

Cite (SBL): Evagrius, Cap. prac. 11 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/11

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 12

12PG 40

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

Ho hēlios mē epidyetō epi tǭ parorgismǭ hēmōn, hina mē nyktōr epistantes hoi daimones ekphobēsōsi tēn psychēn, kai deiloteron poiēsōsi tę̄ epiousę̄ ton noun pros ton polemon. Ta gar phobera phasmata, ek tēs tarachēs tou thymou pephyke ginesthai; ouden de leipotaktēn houtōs allo ton noun apergazetai, hōs thymos tarassomenos. IG

“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.

Eph 4:26 (quotation, high confidence)

Notes and citation

Summary: Unresolved anger invites nocturnal terrors.

Eph 4:26.

Notes on the original text

Digital text corrected (OCR slip): ἐκφοδήσωσι → ἐκφοβήσωσι.

Cite (SBL): Evagrius, Cap. prac. 12 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/12

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 13

13PG 40

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΄.

Hopēnika prophaseōs ephapsamenon to thymikon hēmōn meros tēs psychēs ektaraxētai tǭ tēnikauta kai hoi daimones tēn anachōrēsin hēmin hōs kalēn hypoballousin, hina mē tas aitias tēs lypēs lysantes, tarachēs heautous apallaxōmen. Hotan de to epithymētikon ekthermainētai, tote palin philanthrōpous hēmas apergazontai, sklērous kai agrious apokalountes, hina sōmatōn epithymountes, sōmasin entynchanōmen. Hois ou peithesthai dei; mallon de to enantion poiein. ID΄.

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.

Notes and citation

Summary: The demons urge solitude when we are angry and company when we are lustful; do the opposite.

Notes on the original text

Digital text corrected (split word): τηνι καῦτα → τηνικαῦτα.

Cite (SBL): Evagrius, Cap. prac. 13 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/13

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 14

14PG 40

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΄.

Mē dǭs heauton tǭ tēs orgēs logismǭ, kata dianoian tǭ lelypēkoti machomenos mēd au palin, tǭ tēs porneias, epi pleiston tēn hēdonēn phantazomenos. To men gar episkotei tę̄ psychę̄, to de pros tēn kyrōsin tou pathous autēn proskaleitai; hekatera de ton noun sou rhypounta poiei; kai para ton kairon tēs proseuchēs, ta eidōla phantazomenos, kai katharan tēn euchēn tǭ Theǭ mē prospherōn, euthys tǭ tēs akēdias daimoni peripipteis, hostis malista tais toiautais ephalletai katastasesi, kai dikēn kynos kathaper nekron tēn psychēn diarpazei. IE΄.

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.

Notes and citation

Summary: Dwelling on anger or lust defiles prayer and opens the way to listlessness.

Notes on the original text

Digital text corrected (split word): ἑκά· τερα → ἑκάτερα.

Topics: Prayer

Cite (SBL): Evagrius, Cap. prac. 14 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/14

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 15

15PG 40

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

Physis thymou, to tois daimosi machesthai, kai hyper hēstinosoun hēdonēs agōnizesthai. Dioper hoi men angeloi tēn pneumatikēn hēmin hēdonēn hypoballontes kai tēn ek tautēs makariotēta, pros tous daimonas ton thymon trepsai parakalousin; ekeinoi d᾽ au palin pros tas kosmikas epithymias helkontes hēmōn ton thymon, para physin machesthai tois anthrōpois biazontai, hina skotistheis ho nous kai tēs gnōseōs ekpesōn, prodotēs genētai tōn aretōn. IϚ

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.

Notes and citation

Summary: Anger is meant for fighting demons; demons turn it against men.

Notes on the original text

Digital text corrected (OCR slip; column letter): Ουμοῦ → θυμοῦ; καὶ Β ὑπὲρ → καὶ ὑπὲρ.

Cite (SBL): Evagrius, Cap. prac. 15 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/15

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 16

16PG 40

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

Proseche seautǭ, mēpote phygadeusę̄s tina tōn adelphōn parorgistheis kai ouk ekpheuxę̄ en tę̄ zōę̄ sou ton tēs lypēs daimona, para ton kairon tēs proseuchēs aei soi skōlon ginomenon. IZ

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.

Notes and citation

Summary: Driving away a brother in anger brings lasting sadness in prayer.

Topics: Prayer

Cite (SBL): Evagrius, Cap. prac. 16 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/16

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 17

17PG 40

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΄.

Mnēsikakian sbennysi dōra; kai peithetō se Iakōb ton Hēsau domasin hypelthōn meta tetrakosiōn eis apantēsin exelthonta. ᾿All᾿ hēmeis penētes ontes, trapezę̄ tēn chreian plērōsōmen. IĒ΄.

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.

Gen 32:13–21 (allusion, high confidence) · Gen 33:1 (allusion, high confidence)

Notes and citation

Summary: Gifts, or for the poor a meal, quench resentment.

Gen 32:13–21; 33:1.

Cite (SBL): Evagrius, Cap. prac. 17 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/17

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 18

18PG 40

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΄.

Hotan tǭ tēs akēdias peripesōmen daimoni tǭ tēnikauta tēn psychēn merisantes, tēn men parakalousan, tēn de parakaloumenēn poiēsōmen, elpidas agathas heautois hypospeirontes, kai to tou hagiou Dauïd katepadontes hinati perilypos ei, hē psychē mou, kai hinati tarasseis me? Elpison epi ton Theon, hoti exomologēsomai autǭ, sōtērion tou prosōpou mou, kai ho Theos mou. ITh΄.

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.”

Ps 42:5 (41:6 LXX) (quotation, high confidence) · Ps 42:11 (41:12 LXX) (quotation, high confidence)

Notes and citation

Summary: Against listlessness the soul should comfort itself with the psalm.

Ps 42:5, 11 (41:6, 12 LXX).

Cite (SBL): Evagrius, Cap. prac. 18 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/18

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 19

19PG 40

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΄.

Ou dei kata ton kairon tōn peirasmōn katalimpanein tēn kellan, prophaseis eulogous dēthen plattomenon, all᾽ endothen kathēsthai kai hypomenein kai dechesthai gennaiōs tous eperchomenous hapantas men, exairetōs de ton tēs akēdias daimona, hostis hyper pantas barytatos ōn, dokimōtatēn malista tēn psychēn apergazetai. To gar pheugein tous agōnas kai periistasthai, atechnon ton noun kai deilon kai drapetēn didaskei. K΄.

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.

Notes and citation

Summary: Stay in the cell during temptation, especially listlessness.

Cite (SBL): Evagrius, Cap. prac. 19 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/19

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 20

20PG 40

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΄.

Chalepon diaphygein ton tēs kenodoxias logismon; ho gar poieis eis kathairesin autou, touto archē soi kenodoxias heteras kathistatai. Ou panti de lotisi kai hai kakiai hautai, kath᾿ as peripoiōmetha A gismǭ hēmōn orthǭ enantiountai hoi daimones, alla KA΄.

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 …

Notes and citation

Summary: Vainglory feeds on the efforts against it.

The second sentence is broken off and its words are disordered in the digital text (lines run together); it is translated as far as it goes.

Cite (SBL): Evagrius, Cap. prac. 20 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/20

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 21

21PG 40

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΄.

Ho gnōseōs ephapsamenos kai tēn ap᾿ autēs karpoumenos hēdonēn, ouketi tǭ tēs kenodoxias peisthēsetai daimoni, pasas autǭ tas hēdonas tou kosmou prosagonti. Ti gar an kai hyposchoito meizon pneumatikēs theōrias? En hosǭ de esmen gnōseōs ageustoi, tēn praktikēn prothymōs katergazōmetha, ton skopon hēmōn deiknyntes Theǭ, hoti panta prattomen tēs autou gnōseōs heneken. KB΄.

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.

Notes and citation

Summary: The joy of knowledge protects against vainglory; until then, practise the practical life.

Notes on the original text

Digital text corrected (split word): ἄγευ στοι → ἄγευστοι.

Cite (SBL): Evagrius, Cap. prac. 21 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/21

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 22

22PG 40

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΄.

Memnēso tou proterou sou biou kai tōn archaiōn paraptōmatōn, kai pōs empathēs ōn, eleei Christou, pros tēn apatheian metabebēkas, kai pōs palin exēlthes tou kosmou, tou polla kai pollakis se tapeinōsantos. Logisai de moi kai touto, tis ho en erēmǭ phylassōn se, kai tis ho apelaunōn tous daimonas brychontas kata sou tous odontas autōn. Hoi gar toioutoi logismoi tapeinophrosynēn men empoiousi, ton de tēs hyperēphanias ouk eisdechontai daimona. Peri pathōn. KG΄.

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.)

Ps 35:16 (34:16 LXX) (echo, low confidence)

Notes and citation

Summary: Remembering past sins and God's protection produces humility.

“On the passions” is a heading for the following chapters.
Ps 35:16 (34:16 LXX).

Notes on the original text

Digital text corrected (column letter): ἐλέει Β Χριστοῦ → ἐλέει Χριστοῦ.

Cite (SBL): Evagrius, Cap. prac. 22 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/22

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 23

23PG 40

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΄.

Hōn tas mnēmas echomen empatheis, toutōn kai ta pragmata proteron meta pathous hypedexametha; kai hosa tōn pragmatōn palin meta pathous hypodechometha, toutōn kai tas mnēmas hexomen empatheis. Hothen ho nikēsas tous energountas daimonas, tōn hyp᾿ autōn energoumenōn kataphronei. Tou gar enylou polemiou ho aÿlos chalepōteros. KD΄.

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.

Notes and citation

Summary: Passionate memories come from passionate experiences.

Cite (SBL): Evagrius, Cap. prac. 23 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/23). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/23

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 24

24PG 40

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΄.

Ta men tēs psychēs pathē, ek tōn anthrōpōn echei tas aphormas ta de tou sōmatos, ek tou sōmatos; kai ta men tou sōmatos pathē perikoptei enkrateia, ta de tēs psychēs, agapē pneumatikē. pros theōrian autēs, paraskeuazei ton monachon. KE΄.

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.

Notes and citation

Summary: Self-control cures bodily passions, love those of the soul.

The words that follow in the digital text (“prepares the monk for contemplation of it”) are a displaced line ending chapter 25 and are translated there.

Cite (SBL): Evagrius, Cap. prac. 24 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/24). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/24

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 25

25PG 40

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

Hoi men tōn psychikōn proestōtes pathōn, achri thanatou proskarterousin; hoi de tōn sōmatikōn, thatton hypochōrousi; kai hoi men alloi daimones anatellonti ē dynonti tǭ hēliǭ eoikasin, henos tinos merous tēs psychēs ephaptomenoi; ho de mesēmbrinos, holēn perilambanein eiōthe tēn psychēn, kai enapopnigein ton noun. Dio glykeia hē anachōrēsis meta tēn tōn pathōn kenōsin. Tote gar hai mnēmai monon eisi psilai; kai hē palē, ou pros agōna loipon, alla KG

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].

Ps 91:6 (90:6 LXX) (allusion, medium confidence)

Notes and citation

Summary: The noonday demon besets the whole soul; after the passions are emptied, solitude is sweet.

The bracketed words stand in the digital text at the end of chapter 24, where a line has been displaced.
Ps 91:6 (90:6 LXX).

Cite (SBL): Evagrius, Cap. prac. 25 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/25

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 26

26PG 40

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΄.

Poteron hē ennoia ta pathē kinei, ē ta pathē tēn ennoian, prosekteon. Tisi men gar edoxe to proteron, tisi de to deuteron. Hypo tōn aisthēseōn pephyke kineisthai ta pathē; kai parousēs men agapēs kai enkrateias, ou kinēthēsetai, apousēs de, kinēthēsetai. Pleionōn de para tēn epithymian ho thymos deitai pharmakōn kai dia touto, megalē legetai hē agapē, hoti chalinos esti tou thymou. Tautēn kai Mōsēs ekeinos ho hagios, en tois physikois symbolikōs ophiomachon ōnomasen. Pros tēn epikratousan dyssebeian en tois daimosin, eiōthen anaptesthai pros logismous hē Psychē, hotan autōn engizontōn antilambanētai, tǭ tou parenochlountos pathei pepoiōmenē. Hypothēkai, Ouch en panti kairǭ dynaton ektelein ton synēthē kanona, prosechein de dei tǭ kairǭ, kai tas endechomenas entolas hōs heni malista peirasthai poiein. Tous gar kairous kai autoi tous toioutous ouch agnoousin hoi daimones. hothen kinoumenoi hēmōn, ta men dynata genesthai kōlyousi, ta de mē dynata genesthai, prattein hēmas chatananchazousi. Kai gar tous asthenountas, eucharistein men epi tois algēdosi, kai makrothymein epi tois hypēretousin apochōlyousin atonountas de palin, enkrateuesthai, kai betharēmenous, hestōtas psallein protrepontai. KTh΄.

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.

Lev 11:22 (allusion, medium confidence)

Notes and citation

Summary: Love bridles anger; the rule must be adapted to circumstances, against the demons' tricks.

Migne's chapter 27 is contained here; where it begins is not certain. Chapter 28 begins at [28] (“Precepts” is a heading).
The sentence beginning “Against the impiety” is obscure as printed and is translated by sense.
The “snake-fighter” is the clean creature of Lev 11:22 (LXX).

Notes on the original text

Digital text corrected (OCR slip): δοίμοσιν → δαίμοσιν; ᾿Υκποθῆκαι → Ὑποθῆκαι; ἀγηοοῦσιν → ἀγνοοῦσιν; θ θεν κινούμενοι → ὅθεν κινούμενοι.

Cite (SBL): Evagrius, Cap. prac. 26 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/26). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/26

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 29

29PG 40

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΄,

Hotan en polesin ē en kōmais ep᾽ oligon ananchazōmetha diatribein, tote malista sphodroteron tēs enkrateias echomenoi, tois kosmikois synesometha, mēpote pachyntheis hēmōn ho nous, kai tēs synēthous epimeleias dia ton paronta kairon sterētheis, praxę̄ ti tōn aboulētōn, kai genētai phygas, hypo tōn daimonōn ballomenos. L΄,

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.

Notes and citation

Summary: Strict self-control is needed when visiting towns.

Notes on the original text

Digital text corrected (OCR slip): ἀθουλήτων → ἀβουλήτων.

Cite (SBL): Evagrius, Cap. prac. 29 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/29). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/29

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 30

30PG 40

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΄.

Ou proteron proseuxę̄ peirazomenos, prin eipein tina rhēmata met᾽ orgēs pros ton thlibonta. Tēs gar Psychēs sou pepoiōmenēs tois logismois, symbainei mēde katharan genesthai tēn proseuchēn. Hean de met᾽ orgēs eipę̄s ti pros autous, syncheis te kai exaphanizeis tōn antikeimenōn ta noēmata. Touto gar hē orgē kai epi tōn kreittonōn noēmatōn ergazesthai LA΄.

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 …

Notes and citation

Summary: Rebuke the tempting demons angrily before praying.

The last sentence appears to break off.

Notes on the original text

Digital text corrected (OCR slip): συμθαίνει → συμβαίνει.

Topics: Prayer

Cite (SBL): Evagrius, Cap. prac. 30 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/30

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 31

31PG 40

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΄.

Ei tis bouloito tōn monachōn, agriōn peirasthēnai daimonōn, kai tēs autōn technēs hexin labein tēreitō tous logismous, kai tas epitaseis sēmeiousthō toutōn, kai tas aneseis, kai tas metemplochas, kai tous chronous, kai tines tōn daimonōn hoi touto poiountes, kai poios poiǭ daimoni akolouthei, kai tis tini ouch hepetai, kai zēteitō para Christou toutōn tous logous. Pany gar chalepainousin epi tois gnōstikōteron tēn aretēn metiousi, boulomenoi chatatoxeuein en skotomēnę̄ tous eutheis tę̄ kardią. Dyo tōn daimonōn oxytatous paratērēsas heurēseis, kai schedon tēn kinēsin tou noos hēmōn paratrechontas, ton daimona tēs porneias, kai ton synarpazonta hēmas pros blasphēmian ᾿All᾽ ho men deuteros estin oligochronios, ho de proteros ei mē meta pathous kinoiē tous logismous, ouch empodisei hēmin pros tēn gnōsin tou Theou. Sōma men chōrisai psychēs, monou esti tou syndēsantos psychēn de apo sōmatos, kai tou ephiemenou tēs aretēs. Tēn anachōrēsin, meletēn thanatou kai phygēn tou sōmatos hoi Pateres hēmōn onomazousin. Hoi tēn sarcha kakōs diatrephontes, kai pronoian autēs eis epithymias poioumenoi, heautous mē tautēn chatamemphesthōsan. gar tēn charin tou Dēmiourgou, hoi tēn tēs psychēs apatheian dia tou sōmatos toutou ktēsamenoi, kai tę̄ tōn ontōn theōrią posōs epiballontes. Peri tōn tēs apatheias Hotan ho nous aperispastois arxētai poieisthai tas proseuchas, tote peri to thymikon meros tēs psychēs, nyktōr kai methēmeran ho pas synistatai polemos. LZ΄.

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.

Ps 11:2 (10:2 LXX) (allusion, high confidence) · Rom 13:14 (allusion, medium confidence)

Notes and citation

Summary: Observe the demons' patterns; withdrawal is a practice of death; the body is not to blame; undistracted prayer draws attack on the irascible part.

Migne's chapters 32–36, whose numerals were not recovered, are marked where they begin.
A verb such as “know” has fallen out before “the grace of the Creator”; the numeral of chapter 35 is garbled in the text.
Ps 11:2 (10:2 LXX); Rom 13:14.

Notes on the original text

Digital text corrected (OCR slip; garbled chapter numeral): ἕξιν λαθεῖ → ἕξιν λαβεῖν; ἀκολουθὲζ → ἀκολουθεῖ; ὅ. ἃ Οἱ → Οἱ; πρόοἱ οἱ νοιαν → πρόνοιαν.

Topics: Prayer

Cite (SBL): Evagrius, Cap. prac. 31 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/31). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/31

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 37

37PG 40

᾿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’.

᾿Apatheias tekmērion, nous arxamenos to oikeion phengos horąn, kai pros ta kath᾽ hypnon phasmata diamenōn hēsychos, kai leiōs blepōn ta pragmata. Errhōtai nous mēden tōn tou chosmou toutou para ton kairon tēs proseuchēs phantazomenos, Nous syn Theǭ praktikēn katorthōsas, kai prospelasas tę̄ gnōsei, oligon hē oudolōs tou alogou merous tēs Psychēs epaisthanetai, tēs gnōseōs auton harpazousēs metarsion, kai chōrizousēs tōn aisthētōn. LTh’.

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.

Notes and citation

Summary: Signs of dispassion: inner light, calm sleep, undistracted prayer.

Migne's chapter 38 is contained here; where it begins is not certain.

Notes on the original text

Digital text corrected (OCR slip): ἜἜῤῥωται → Ἔῤῥωται; ἀλόμέρους → ἀλόγου μέρους; χωριζηύσης → χωριζούσης.

Topics: Prayer

Cite (SBL): Evagrius, Cap. prac. 37 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/37). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/37

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 39

39PG 40

᾿Απάθειαν ἔχει ψυχὴ, οὐχ πάσχουσα πρὸς πράγματα, ἀλλ᾽ ἡ καὶ πρὸς τὰς μνῆμας αὐὖτῶν ἀτάραχος διαμένουσα. Μ΄.

᾿Apatheian echei psychē, ouch paschousa pros pragmata, all᾽ hē kai pros tas mnēmas auytōn atarachos diamenousa. M΄.

The soul has dispassion not when it is unaffected by things, but when it remains undisturbed even by the memories of them.

Notes and citation

Summary: Dispassion extends to memories.

“Not when it is unaffected” is translated by sense; the negative is garbled in the text.

Cite (SBL): Evagrius, Cap. prac. 39 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/39). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/39

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 40

40PG 40

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΄.

Ho teleios ouch enkrateuetai, kai ho apathēs ouch hypomenei, eiper tou paschontos hē hypomonē, kai tou ochloumenou enkrateia. Mega men to aperispastōs proseuchesthai, meizon de kai to psallein aperispastōs. MB΄.

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.

Notes and citation

Summary: The perfect need no self-control; undistracted psalmody is greater than undistracted prayer.

Chapter 41, whose numeral was not recovered, begins at [41].

Notes on the original text

Digital text corrected (OCR slip): ὀχλουμένον → ὀχλουμένου; μξῖζον → μεῖζον.

Topics: Prayer

Cite (SBL): Evagrius, Cap. prac. 40 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/40). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/40

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 42

42PG 40

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΄.

Ho tas aretas en heautǭ chathidrysas, tautais holos anakratheis, ouch heti memnētai nomou hē entolōn kolaseōs, alla tauta legei kai prattei hoposa hē aristē hexis hypagoreuei. theōrēmata prachtika. men daimōniōdeis hǭdai, tēn epithymian hēmōn kinousi, kai eis aischras tēn Psychēn phantasias emballousin hoi de psalmoi kai hymnoi kai hai pneumatichai hǭōdai, eis mnēmēn aei tēs aretēs ton noun ᾿prochalountai, perizeonta ton thymon hēmōn katapsychontes, kai tas epithymias marainontes. Ei hoi palaiontes en tǭ thlibesthai kai antithlibein eisi, palaiousi de hēmin hoi daimones, kai autoi ara thlibontes hēmas, hyph᾽ hēmōn antithlibontai. Ekthlipsō autous phēsi, kai ou mē dynōntai stēnai. Kai palin Hoi thlibontes me kai hoi echthroi mou, autoi ēsthenēsan kai epeson. ᾿Anapausis men tę̄ sophią, kopos de tę̄ phronēsei synezeuktai. Ouch esti gar sophian ktēsasthai aneu polemou, kai ouch esti katorthōsai ton polemon chōris phronēseōs. Hautē gar anthistasthai tǭ thymǭ, tǭ tōn daimonōn, pepisteutai, tas tēs Psychēs dynameis kata physin energein anankazousa, kai tēn hodon tēs sophias proeutrepizousa. MG΄.

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.

Eph 5:19 (allusion, high confidence) · Ps 18:38 (17:39 LXX) (quotation, high confidence) · Ps 27:2 (26:2 LXX) (quotation, high confidence)

Notes and citation

Summary: The virtuous act by habit; psalms calm the passions; prudence fights the demons and prepares for wisdom.

“Practical observations” is a heading. The chapters after it may be Migne's chapters 44–46, which are not found under their numbers; this is uncertain.
Eph 5:19; Ps 18:38 (17:39 LXX); Ps 27:2 (26:2 LXX).

Notes on the original text

Digital text corrected (OCR slip; OCR slips; split word): ἀντιθλίόειν → ἀντιθλίβειν; ἀντιθλίθονται → ἀντιθλίβονται; Ἐχθλίψω → Ἐκθλίψω; θλίδοντές με καὶ οἱ ἐχῦροί → θλίβοντές με καὶ οἱ ἐχθροί; φρονή: σει → φρονήσει; δοφίαν κτήσασθαι ἄγεν πολέμον → σοφίαν κτήσασθαι ἄνευ πολέμου.

Cite (SBL): Evagrius, Cap. prac. 42 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/42). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/42

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 43

43PG 40

Πειρασμός ἐστι μοναχοῦ, λογισμὸς διὰ τοῦ παθητικοῦ μέρους τῆς ψυχῆς ἀναβὰς καὶ σκοτίζων τὸν νοῦν. ΜΖ΄.

Peirasmos esti monachou, logismos dia tou pathētikou merous tēs psychēs anabas kai skotizōn ton noun. MZ΄.

A monk's temptation is a thought that rises up through the passionate part of the soul and darkens the mind.

Notes and citation

Summary: Temptation defined.

Migne's chapters 44–46 are not found under their numbers (see the note on chapter 42).

Cite (SBL): Evagrius, Cap. prac. 43 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/43). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/43

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 47

47PG 40

Ἁμαρτία ἐστὶ μοναχοῦ, ἡ πρὸς τὴν ἀπηγορευμένην ἡδονὴν τοῦ λογισμοῦ συγκατάθεσις. ΜΗ΄.

Hamartia esti monachou, hē pros tēn apēgoreumenēn hēdonēn tou logismou synkatathesis. MĒ΄.

A monk's sin is the consent of the thought to the forbidden pleasure.

Notes and citation

Summary: Sin defined as consent to forbidden pleasure.

Cite (SBL): Evagrius, Cap. prac. 47 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/47). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/47

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 48

48PG 40

῎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

᾿Angeloi men chairousi meioumenēs kakias, daimones de, tēs aretēs. Hoi men gar eisin eleous kai agapēs therapontes hoi de orgēs kai misous hypēkooi. Kai hoi men proteroi plēsiazontes, pneumatikēs theōrias hēmas plērousin; hoi de deuteroi prosengizontes, eis aischras tēn psychēn phantasias emballousin. MTh

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.

Notes and citation

Summary: Angels bring contemplation, demons shameful images.

Notes on the original text

Digital text corrected (OCR slip; split word): πνευματι κῆς → πνευματικῆς; ὑπἡκοοι → ὑπήκοοι.

Cite (SBL): Evagrius, Cap. prac. 48 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/48). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/48

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 49

49PG 40

Αἱ ἀρεταὶ οὐ τὰς τῶν δαιμόνων ὁρμὰς ἀνακόπτουσιν, ἀλλ᾽ ἡμᾶς ἀθώους διαφυλάττουσιν. Ν΄.

Hai aretai ou tas tōn daimonōn hormas anakoptousin, all᾽ hēmas athōous diaphylattousin. N΄.

The virtues do not cut short the attacks of the demons, but they keep us guiltless.

Notes and citation

Summary: Virtues guard us, not by stopping attacks.

Cite (SBL): Evagrius, Cap. prac. 49 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/49). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/49

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 50

50PG 40

Πρακτικὴ ἐστὶ, μέθοδος πνευματική, τὸ παθητικὸν μέρος τῆς ψυχῆς ἐκκαθαίρουσα. ΝΑ

Praktikē esti, methodos pneumatikē, to pathētikon meros tēs psychēs ekkathairousa. NA

The practical life is a spiritual method that purifies the passionate part of the soul.

Notes and citation

Summary: The practical life defined.

Cite (SBL): Evagrius, Cap. prac. 50 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/50). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/50

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 51

51PG 40

Οὐκ ἀρκοῦσιν αἱ ἐνέργειαι τῶν ἐντολῶν πρὸς τὸ τελείως ἰάσασθαι τὰς δυνάμεις τῆς ψυχῆς, ἐὰν μὴ καὶ κατάλληλοι ταύταις διαδέξωνται τὸν νοῦν θεωρίαι. ΝΒ΄.

Ouk arkousin hai energeiai tōn entolōn pros to teleiōs iasasthai tas dynameis tēs psychēs, ean mē kai katallēloi tautais diadexōntai ton noun theōriai. NB΄.

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.

Notes and citation

Summary: Commandments must be followed by contemplation.

Cite (SBL): Evagrius, Cap. prac. 51 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/51). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/51

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 52

52PG 40

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

Ou pasi men tois hyp᾿ angelōn logismois hēmin emballomenois dynaton antistēnai, pantas de tous hypo daimonōn logismous dynaton anatrepsai hepetai de tois men proterois logismois eirēnikē katastasis, tois de deuterois tetaragmenē. NG

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.

Notes and citation

Summary: Angelic thoughts bring peace, demonic ones disturbance.

Notes on the original text

Digital text corrected (split word): και τάστασις → κατάστασις.

Cite (SBL): Evagrius, Cap. prac. 52 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/52). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/52

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 53

53PG 40

᾿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

᾿Apatheias ekgonon agapē; apatheia de estin anthos tēs praktikēs; praktikēn de synistēsin hē tērēsis tōn entolōn; toutōn de phylax ho phobos tou Theou, hostis gennēma tēs orthēs esti pisteōs; pistis de estin endiatheton agathon, hētis enyparchein pephyke kai tois mēdepō pepisteukosi Theǭ. ND

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.

Notes and citation

Summary: The chain from faith to love.

The last clause is translated as written.

Notes on the original text

Digital text corrected (OCR slip): φό ος → φόβος.

Cite (SBL): Evagrius, Cap. prac. 53 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/53). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/53

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 54

54PG 40

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΄.

Ōsper energousa dia tou sōmatos hē psychē, tōn asthenountōn melōn epaisthanetai; houtōs energōn kai ho nous tēn oikeian energeian, tas te dynameis epiginōskei tas heautou, kai dia tēs empodizousēs autǭ, tēn therapeutikēn autais entolēn epheuriskei. NE΄.

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.

Notes and citation

Summary: The mind finds its weak powers and their remedies by acting.

Cite (SBL): Evagrius, Cap. prac. 54 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/54). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/54

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 55

55PG 40

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

Ho nous ton empathē polemon polemōn, ou theōrēsei tous logismous tou polemou; tǭ gar en nykti machomenǭ proseoiken apatheian de ktēsamenos, rhądiōs epignōsetai tas methodeias tōn polemiōn. NϚ

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.

Notes and citation

Summary: Dispassion lets the mind see the enemy's schemes.

Cite (SBL): Evagrius, Cap. prac. 55 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/55). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/55

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 56

56PG 40

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

Peras men praktikēs, agapē, gnōseōs de theologia; archai de hekaterōn, pistis kai physikē theōria. Kai hosoi men tōn daimonōn tou pathētikou merous ephaptontai tēs psychēs, houtoi legontai antikeisthai tę̄ praktikę̄; hosoi d᾽ au tǭ logistikǭ diochlousin, echthroi pasēs alētheias onomazontai, kai enantioi tę̄ theōria. NZ

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.

Notes and citation

Summary: The goals of practice and knowledge, and the demons opposed to each.

Notes on the original text

Digital text corrected (OCR slip): δισχλοῦσιν → διοχλοῦσιν.

Cite (SBL): Evagrius, Cap. prac. 56 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/56). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/56

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 57

57PG 40

Οὐδὲν τῶν καθαιρόντων τὰ σώματα, σύνεστι μετὰ τοῦτο τοῖς καθαρθεῖσιν· αἱ δὲ ἀρεταὶ, ὁμοῦ τε καθαίρουσι τὴν ψυχὴν, καὶ καθαρθείσῃ συμπαραμένουσιν. ΝΗ

Ouden tōn kathairontōn ta sōmata, synesti meta touto tois kathartheisin; hai de aretai, homou te kathairousi tēn psychēn, kai kathartheisę̄ symparamenousin. NĒ

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.

Notes and citation

Summary: Virtues purify and remain.

Notes on the original text

Digital text corrected (split word): σύν εστι → σύνεστι.

Cite (SBL): Evagrius, Cap. prac. 57 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/57). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/57

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 58

58PG 40

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

Kata physin energei logikē psychē, hotan to men epithymētikon autēs meros tēs aretēs ephietai, to de thymikon hyper autēs agōnizetai, to de logistikon epiballei tę̄ theōrią tōn gegonotōn. NTh

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.

Notes and citation

Summary: The soul's three parts acting according to nature.

Cite (SBL): Evagrius, Cap. prac. 58 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/58). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/58

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 59

59PG 40

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΄.

Ho men prokoptōn en praktikę̄, ta pathē meioi, ho de en theōrią, tēn agnōsian; kai tōn men pathōn, estai pote kai phthora pantelēs, tēs de agnōsias, tēs men einai peras, tēs de mē einai phasi. E΄.

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.

Notes and citation

Summary: Practice removes passions, contemplation ignorance.

The last sentence is translated as written.

Cite (SBL): Evagrius, Cap. prac. 59 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/59). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/59

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 60

60PG 40

Τὰ παρὰ τὴν χρῆσιν ἀγαθὰ καὶ κακὰ, τῶν ἀρετῶν καὶ τῶν κακιῶν γίνεται ποιητικά. Φρονήσεως δέ ἐστι λοιπὸν, τὸ χρήσασθαι τούτοις πρὸς θάτερα. ΞΑ

Ta para tēn chrēsin agatha kai kaka, tōn aretōn kai tōn kakiōn ginetai poiētika. Phronēseōs de esti loipon, to chrēsasthai toutois pros thatera. XA

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.

Notes and citation

Summary: Prudence governs the use of indifferent things.

Cite (SBL): Evagrius, Cap. prac. 60 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/60). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/60

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 61

61PG 40

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΄.

Trimerous de tēs logikēs psychēs ousēs kata ton sophon hēmōn didaskalon, hotan men en tǭ logistikǭ merei genētai hē aretē, kaleitai phronēsis kai synesis kai sophia hotan de en tǭ epithymētikǭ, sōphrosynē kai agapē kai enkrateia; hotan de en tǭ thymikǭ, andreia kai hypomonē; en holę̄ de tę̄ psychę̄. dikaiosynē. Kai phronēseōs men ergon, to stratēgein pros tas antikeimenas dynameis, kai tōn men aretōn hyperaspizein, pros de͵ tas kakias paratattesthai, ta de mesa pros tous kairous dioikein; syneseōs de, to panta ta syntelounta hēmin pros ton skopon, harmodiōs oikonomein; sophias de, to theōrein logous sōmatōn kai asōmatōn sōphrosynēs de ergon, to blepein apathōs ta pragmata, ta kinounta en hēmin phantasias alogous; agapēs de, to pasę̄ eikoni tou Theou toiautēn heautēn emparechein, oian kai tǭ prōtotypǭ schedon, kan miainein autas epicheirōsin hoi daimones; enkrateias de, to pasan hēdonēn tou pharyngos meta charas aposeiesthai; mē dedienai de tous polemious, kai prothymōs enkarterein tois deinois, tēs hypomonēs kai tēs andreias esti; dikaiosynēs de, to symphōnian tina kai harmonian tōn tēs psychēs melōn katergazesthai. XB΄.

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.

Notes and citation

Summary: The virtues of each part of the soul and their works.

“Our wise teacher” is usually taken to be Gregory of Nazianzus.

Topics: Ethics

Cite (SBL): Evagrius, Cap. prac. 61 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/61). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/61

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 62

62PG 40

Καρπὸς μὲν σπερμάτων, τὰ δράγματα, ἀρετῶν δὲ ἡ γνῶσις· καὶ ὡς ἕπεται τοῖς σπέρμασι δάκρυα, οὕτω τοῖς δράγμασιν ἡ χαρά. ΞΓ

Karpos men spermatōn, ta dragmata, aretōn de hē gnōsis; kai hōs hepetai tois spermasi dakrya, houtō tois dragmasin hē chara. XG

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.

Ps 126:5–6 (125:5-Ps LXX) (allusion, high confidence)

Notes and citation

Summary: Virtue sown in tears bears knowledge in joy.

Ps 126:5–6 (125:5–6 LXX).

Cite (SBL): Evagrius, Cap. prac. 62 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/62). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/62

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 63

63PG 40

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΄.

Ouk an apothoito tas empatheis mnēmas ho anthrōpos, mē epithymias kai thymou epimeleian poiēsamenos, tēn men nēsteiais kai agrypniais kai chameuniais katanalōsas, ton de makrothymiais kai amnēsikakiais kai eleēmosynais kathēmerōsas. Ek gar tōn dyo toutōn pathōn, pantes hoi daimoniōdeis schedon synistantai logismoi, hoi ton noun emballontes eis holethron kai apōleian. ᾿Adynaton de tōn pathōn toutōn perigenesthai, mē pantelōs brōmatōn kai pomatōn kai doxēs hyperidonta, eti de kai tou idiou sōmatos, dia tous rhapizein auton pollakis epicheirountas. Pasa oun anankē mimeisthai tous kindyneuontas en tę̄ thalassę̄ kai tōn skeuōn ekbolēn poioumenous, dia tēn bian tōn anemōn kai tōn epanistamenōn kymatōn. All᾽ entautha prosekteon akribōs, mē ekbolēn poioumenoi tōn skeuōn, pros to theathēnai tois anthrōpois poiēsōmen. Epei apechomen ton misthon heautōn, kai allo chalepōteron tou proterou diadexetai hēmas nauagion, tou tēs kenodoxias antipneusantos daimonos. Dio kai ho Kyrios hēmōn en tois Euangeliois ton kybernētēn noun paideuōn phēsin; Prosechete tēn eleēmosynēn hymōn mē poiein emprosthen tōn anthrōpōn, pros to theathēnai autous ei de mēge, misthon ouk echete para tǭ Patri hēmōn tǭ en tois ouranois. Kai palin; Hotan proseuchēsthe phēsin, ouk esesthe hōsper hoi hypokritai poiousi hoti philousin en tais synagōgais kai en tais plateiais hestōtes proseuchesthai, hopōs phanōsi tois anthrōpois. Amēn legō hymin; apechousi ton misthon autōn. Kai palin legei; Hotan de nēsteuēte, mē esesthe hōsper hoi hypokritai skythrōpoi; aphanizousi gar ta prosōpa autōn, hopōs phanōsi tois anthrōpois nēsteuontes. Amēn legō hymin; apechousi ton misthon autōn. Alla prosekteon entautha tǭ iatrǭ tōn psychōn, pōs dia men tēs eleēmosynēs ton thymon therapeuei, dia de tēs proseuchēs ton noun katharizei; kai palin dia tēs nēsteias tēn epithymian katamarainei; ex hōn synistatai ho neos anthrōpos, ho anakainoumenos kat eikona tou ktisantos auton, en hǭ ouk eni, dia tēn apatheian, arsen kai thēly, oude, dia tēn mian pistin kai agapēn, Hellēn kai Ioudaios, peritomē kai akrobystia, barbaros kai Skythēs, doulos kai eleutheros, alla panta kai en pasi Christos. XD Hoi akathartoi logismoi dia ta pathē chronizontes en hēmin, katagousi ton noun eis holethron kai apōleian. Hōsper gar to noēma tou artou chronizei en tǭ peinōnti, dia tēn peinan, kai to noēma tou hydatos en tǭ dipsōnti, dia tēn dipsan houtō kai ta noēmata tōn chrēmatōn kai ktēmatōn chronizei dia tēn pleonexian, kai ta noēmata tōn brōmatōn kai tōn tiktomenōn aischrōn logismōn ek tōn brōmatōn, chronizei dia ta pathē; alla kai epi tōn tēs kenodoxias logismōn kai epi tōn allōn noēmatōn, homoiōs phanerōthēsetai. Ouk esti de noun pnigomenon hypo tōn toioutōn noēmatōn, parastēnai Theǭ, kai ton tēs dikaiosynēs anadēsasthai stephanon. Ek toutōn gar tōn logismōn kataspōmenos kai en tois Euangeliois ekeinos ho trisathlios nous, to tēs gnōseōs tou Theou ariston parę̄tēsato. Kai palin ho desmoumenos cheiras kai podas, kai eis to exōteron skotos ballomenos, ek toutōn tōn logismōn eiche kathyphasmenon to endyma, onper ouk axion tōn toioutōn gamōn ho kalesas apephēnato einai. Dio endyma esti gamikon, apatheia psychēs logikēs, kosmikas arnēsamenēs epithymias. Tis de hē aitia tou ta noēmata tōn aisthētōn pragmatōn chronizonta diaphtheirein tēn gnōsin, en tois peri proseuchēs kephalaiois lechthēsetai A XE΄.

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.

Matt 6:1 (quotation, high confidence) · Matt 6:5 (quotation, high confidence) · Matt 6:16 (quotation, high confidence) · Col 3:10–11 (quotation, high confidence) · Gal 3:28 (allusion, high confidence) · 2 Tim 4:8 (allusion, medium confidence) · Luke 14:18 (allusion, medium confidence) · Matt 22:11–13 (allusion, high confidence)

Notes and citation

Summary: Fasting, prayer and almsgiving heal desire, mind and anger, if not done for show; lingering passionate thoughts keep the mind from God.

Chapter 64 begins at [64]; its numeral (ΞΔ) stands in the text.
Matt 6:1, 5, 16; Col 3:10–11; Gal 3:28; 2 Tim 4:8; Luke 14:16–24; Matt 22:11–13.

Notes on the original text

Digital text corrected (column letter in word; split word; stray letter): ἄν θρωπος → ἄνθρωπος; θεα· θῆναι → θεαθῆναι; πρόσ. Β ωπα → πρόσωπα; αὐτῶν. ὁ Ἀλλὰ → αὐτῶν. Ἀλλὰ.

Topics: Fasting, Prayer

Cite (SBL): Evagrius, Cap. prac. 63 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/63). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/63

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 65

65PG 40

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

Tǭ daimoniōdei logismǭ treis antikeintai logismoi, temnontes auton en tę̄ dianoią chronizonta, ho te angelikos, kai ho ek tēs hēmeteras proaireseōs rhepousēs epi to kreitton, kai ho ek tēs anthrōpinēs anadidomenos physeōs, kath᾽ an kinoumenoi kai ethnikoi agapōsi ta idia tekna, kai tous heautōn timōsi goneis. Tǭ de agathǭ logismǭ dyo monon antikeintai logismoi, ho te daimoniōdēs, kai ho ek tēs hēmeteras proaireseōs apoklinousēs epi to cheiron. Ek de tēs physeōs oudeis exerchetai logismos ponēros. Ou gar aparchēs gegonamen ponēroi, eiper kalon sperma espeiren ho Kyrios en tǭ idiǭ agrǭ. Ou gar ei tinos dektikoi esmen, toutou pantōs kai tēn dynamin echomen; epei kai mē einai dynamenoi, tou mē ontos ouk echomen dynamin, eiper hai dynameis poiotētes eisi, to de mē on ouk esti poiotēs. Ēn allotrion; hōs men tines tōn adelphōn ephantasthēsan, gar hote ouk ēn kakia, kai estai hote ouk estai. Anexaleipta gar ta spermata tēs aretēs; peithei de me kai ho plousios ekeinos en tois Euangeliois, kata ton hadēn krinomenos, kai oikteirōn tous adelphous, to de eleein, sperma tynchanei to kalliston tēs aretēs. XϚ

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.

Matt 13:24 (allusion, high confidence) · Luke 16:27–28 (allusion, high confidence)

Notes and citation

Summary: No evil thought comes from nature; evil had a beginning and will have an end, for the seeds of virtue remain.

The words around “Evil was foreign” are disordered in the digital text (lines run together); translated by sense. The teaching that evil will one day not exist is translated as written.
Matt 13:24; Luke 16:19–31.

Notes on the original text

Digital text corrected (column letter; split word): και λὸν → καλὸν; Β ποιότητές → ποιότητές.

Cite (SBL): Evagrius, Cap. prac. 65 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/65). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/65

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-evagrius-capita-practica-65) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.

Chapter 66

66PG 40

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

Eisi tines tōn akathartōn daimones, hoitines aei tois anaginōskousi prokathezontai, kai ton noun autōn harpazein epicheirousi, pollakis kai ap᾿ autōn tōn theiōn Graphōn lambanontes aphormas, kai eis logismous ponērous katalēgontes, esti d hote kai para tēn synētheian chasmasthai katanankazontes, kai hypnon barytaton epiballontes, poly tou synēthous O kata physikēn antithesin arrhēton; houtō de egō paratērēsas pollakis, katemathon; Ephaptomenoi tōn blepharōn kai holēs tēs kephalēs, kai tautēn tǭ oikeiǭ sōmati katapsychontes; psychra gar lian ta tōn daimonōn sōmata, kai krystallǭ parempherē hothen kai hōs hypo sikyas aisthanometha tēs kephalēs helkomenēs meta trismou. Touto de poiousin, hina tēn enapokeimenēn tǭ kraniǭ thermotēta pros heautous epispōmenoi, hypo tēs hygrotētos loipon kai psychrotētos chalasthenta ta blephara, perirrhyę̄ tais korais tōn ophthalmōn. Pollakis goun psēlaphēsas, katelabon dikēn krystallou pepēgota ta blephara, tēn de opsin nenekrōmenēn holēn kai phrissousan. Kaitoi ho physikos hypnos thermainein men ta sōmata pephyke, kai tōn hygiainontōn tas opseis anthēras apergazetai, hōs esti kai ap᾿ autēs tēs peiras mathein; tas de para physin kai diatetamenas, chasma poiousi, leptynontes heautous, kai tōn endon tou stomatos ephaptomenoi. Alla touto men egō mechri tēs sēmeron ouk enoēsa, kaitoi pollakis auto peponthōs; tou de hagiou Makariou ēkousa touto moi lelalēkotos, kai eis apodeixin pherontos, tou sphragizein tous chasmōmenous to stoma, kata archaian paradosin arrhēton. Tauta de panta paschomen, dia to mē prosechein nēphontōs hēmas tę̄ anagnōsei, mēde memnēsthai, hoti logia hagia Theou zōntos anaginōskomen. XZ

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.

Notes and citation

Summary: Demons attack readers with distraction, yawning and heavy sleep; sober reading is the remedy.

After “beyond what is usual” the digital text has a displaced fragment (“by natural opposition, unwritten”), shown as “…”.
“Sealing” the mouth is making the sign of the cross over it.

Notes on the original text

Digital text corrected (split word): λεπτύ νοντες → λεπτύνοντες.

Cite (SBL): Evagrius, Cap. prac. 66 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-capita-practica/66). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/evagrius-capita-practica/66

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 40 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.