Practical Discourse (chapters as printed in Migne) (complete)
Greek text: PG 40.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1PG 40
Χριστιανισμός ἐστι, κ. τ. λ. ΚΘ
Christianismos esti, k. t. l. KTh
“Christianity is,” and so on.
Notes and citation
Summary: Migne prints only the opening words of chapter 1, referring back to the Chapters on the practical life.
- The edition gives only the first words of the chapter, which is printed in full among the Chapters on the practical life (chapter 1). Chapters 2–28 are not printed here.
Cite (SBL): Evagrius, Log. prakt. 1 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/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 29
29PG 40
Ἔλεγε δὲ ὁ ἅγιος καὶ πρακτικώτατος ἡμῶν διδάσκαλος· Οὕτω δεῖ ἀεὶ παρασκευάζεσθαι τὸν μοναχὸν, ὡς αὔριον τεθνηξόμενον, καὶ οὕτω πάλιν τῷ Τὸ μὲν γὰρ, φησὶ, τοὺς τῆς ἀκηδίας λογισμοὺς πεσώματι κεχρῆσθαι, ὡς ἐν πολλοῖς ἔτεσι συζησόμενον. ρικόπτει, καὶ σπουδαιότερον παρασκευάζει τὸν μοναχόν· τὸ δὲ σῶον διαφυλάττει τὸ σῶμα, καὶ ἴσην αὐτοῦ ἀεὶ συντηρεῖ τὴν ἐγκράτειαν. ΛΑ΄.
Elege de ho hagios kai praktikōtatos hēmōn didaskalos; Houtō dei aei paraskeuazesthai ton monachon, hōs aurion tethnēxomenon, kai houtō palin tǭ To men gar, phēsi, tous tēs akēdias logismous pesōmati kechrēsthai, hōs en pollois etesi syzēsomenon. rikoptei, kai spoudaioteron paraskeuazei ton monachon; to de sōon diaphylattei to sōma, kai isēn autou aei syntērei tēn enkrateian. LA΄.
Our holy and most practical teacher used to say: “The monk must always be prepared as though he will die tomorrow, and again must treat the body as though he will live with it for many years. For the one,” he says, “cuts off the thoughts of listlessness and makes the monk more zealous; the other keeps the body sound and always preserves its self-control evenly.”
Notes and citation
Summary: Live as if dying tomorrow, but treat the body as if living for years.
- The lines of this chapter are disordered in the digital text and are translated in their evident order. Migne's chapter 30 is contained here; where it begins is not certain.
- The teacher is generally taken to be Macarius of Egypt.
Notes on the original text
- Digital text corrected (split word): μο ναχὸν → μοναχὸν.
Cite (SBL): Evagrius, Log. prakt. 29 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/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 31
31PG 40
Ἔγνων τὸν τῆς κενοδοξίας δαίμονα, σχεδόν ὑπὸ πάντων διωκόμενον τῶν δαιμόνων, καὶ ἐπὶ τοῖς τῶν διωκόντων πτώμασιν ἀναιδῶς παριστάμενον, καὶ τῷ μοναχῷ μέγεθος ἀρετῶν ἐμφανίζοντα. ἐπιγινώσκειν, καὶ τοὺς καιροὺς αὐτῶν σημειοῦσθαι· ΜΓ΄.
Egnōn ton tēs kenodoxias daimona, schedon hypo pantōn diōkomenon tōn daimonōn, kai epi tois tōn diōkontōn ptōmasin anaidōs paristamenon, kai tǭ monachǭ megethos aretōn emphanizonta. epiginōskein, kai tous kairous autōn sēmeiousthai; MG΄.
I have known the demon of vainglory, pursued by almost all the demons, standing shamelessly over the fallen bodies of its pursuers and displaying to the monk the greatness of his virtues.
Notes and citation
Summary: Vainglory triumphs over the other defeated demons.
- The words that follow in the digital text (“to recognize, and to note their times”) belong to chapter 43 and are translated there. Chapters 32–42 are not printed here.
Cite (SBL): Evagrius, Log. prakt. 31 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/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 43
43PG 40
Δεῖ δὲ καὶ τὰς διαφορὰς τῶν δαιμόνων εἰσόμεθα δὲ ἐκ τῶν λογισμῶν τοὺς δὲ λογισμοὺς ἐκ βαρύτεροι, καὶ ποῖοι συνεχεῖς καὶ κουφότεροι, καὶ τῶν πραγμάτων τίνες τῶν δαιμόνων σπάνιοι καὶ τίνες οἱ ἀθρόως εἰσπηδῶντες καὶ πρὸς βλασφημίαν ἵν᾿ ὅταν ἄρξωνται οἱ λογισμοὶ τὰς ἰδίας ὕλας κινεῖν, τὸν νοῦν ἁρπάζοντες. Ταῦτα δὲ ἀναγκαῖον εἰδέναι, πρὶν ἢ πολὺ τῆς οἰκείας ἐκβαλώμεθα καταστάσεως, φθεγγώμεθά τι πρὸς αὐτοὺς, καὶ τὸν παρόντα σημαίνωμεν. Οὕτως γὰρ ἂν αὐτοί τε ῥᾳδίως σὺν Θεῷ προκόπτωμεν, κἀκείνους θαυμάζοντας ἡμᾶς καὶ ὀδυνωμένους ἀποπτῆναι ποιήσωμεν. ἀδυνατῶσιν οἱ δαίμονες, τότε μικρὸν ὑποχωρήσαντες ΜΔ΄.
Dei de kai tas diaphoras tōn daimonōn eisometha de ek tōn logismōn tous de logismous ek baryteroi, kai poioi synecheis kai kouphoteroi, kai tōn pragmatōn tines tōn daimonōn spanioi kai tines hoi athroōs eispēdōntes kai pros blasphēmian hin᾿ hotan arxōntai hoi logismoi tas idias hylas kinein, ton noun harpazontes. Tauta de anankaion eidenai, prin ē poly tēs oikeias ekbalōmetha katastaseōs, phthengōmetha ti pros autous, kai ton paronta sēmainōmen. Houtōs gar an autoi te rhądiōs syn Theǭ prokoptōmen, kakeinous thaumazontas hēmas kai odynōmenous apoptēnai poiēsōmen. adynatōsin hoi daimones, tote mikron hypochōrēsantes MD΄.
We must also [recognize] the differences among the demons [and note their times]. We shall know them from the thoughts, and the thoughts from the things: which of the demons are rare and heavier, which continuous and lighter, and which rush in suddenly and snatch the mind to blasphemy. It is necessary to know these things so that, when the thoughts begin to set their own materials in motion, before we are cast far from our own state, we may say something against them and point out which one is present. For in this way we ourselves shall readily make progress with God, and shall make them fly away, amazed at us and grieved.
Notes and citation
Summary: Learn the demons' kinds and times so as to answer them at once.
- The bracketed words stand at the end of chapter 31 in the digital text; the lines of this chapter are disordered there and are translated in their evident order. The last words in the digital text belong to chapter 44.
Cite (SBL): Evagrius, Log. prakt. 43 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/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 44
44PG 40
Ὅτ᾽ ἂν ἀγωνιζόμενοι πρὸς τοὺς μοναχούς ἐπιτηροῦσι, ποία τῶν ἀρετῶν ἐν τῷ μεταξὺ παρημέληται, κἀκείνῃ αἰφνιδίως ἐπεισελθόντες, τὴν ἀθλίαν ψυχὴν διαρπάζουσιν. ΜΕ΄.
Hot᾽ an agōnizomenoi pros tous monachous epitērousi, poia tōn aretōn en tǭ metaxy parēmelētai, kakeinę̄ aiphnidiōs epeiselthontes, tēn athlian psychēn diarpazousin. ME΄.
When [the demons are powerless] in their struggle against the monks, [then, withdrawing a little,] they watch which of the virtues is neglected in the meantime, and, suddenly entering by it, they ravage the wretched soul.
Notes and citation
Summary: Repulsed demons wait for a neglected virtue.
- The bracketed words stand at the end of chapter 43 in the digital text.
Cite (SBL): Evagrius, Log. prakt. 44 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/44
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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 45
45PG 40
Οἱ πονηροὶ δαίμονες τοὺς πονηροτέρους αὐτῶν δαίμονας εἰς βοήθειαν ἐπισπῶνται, καὶ κατὰ τὰς διαθέσεις ἀλλήλους ἐναντιούμενοι, συμφωνοῦσιν ἐπ᾿ ἀπωλείᾳ μόνον ψυχῆς. ΜΕ΄.
Hoi ponēroi daimones tous ponēroterous autōn daimonas eis boētheian epispōntai, kai kata tas diatheseis allēlous enantioumenoi, symphōnousin ep᾿ apōleią monon psychēs. ME΄.
Evil demons draw demons more evil than themselves to their aid, and though opposed to one another in their dispositions, they agree only on the destruction of a soul.
Notes and citation
Summary: Demons cooperate only to destroy souls.
Notes on the original text
- Digital text corrected (split word): αὐ· τῶν → αὐτῶν.
Cite (SBL): Evagrius, Log. prakt. 45 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/45
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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 46
46PG 40
Μὴ ταραττέτω δὲ ἡμᾶς ὁ δαίμων ὁ συναρπάζων τὸν νοῦν πρὸς βλασφημίαν Θεοῦ, καὶ πρὸς τὰς ἀπειρημένας φαντασίας ἐκείνας, ἃς ἔγωγε οὐδὲ γραφῇ παραδοῦναι τετόλμηκα, μηδὲ τὴν προθυμίαν ἡμῶν ἐκκοπτέτω. Καρδιογνώστης γάρ ἐστιν ὁ Θεὸς, καὶ οἶδεν, ὅτι οὐδὲ ἐν τῷ κόσμῳ ὄντες ποτὲ τοιαύτην μανίαν ἐμάνημεν. Σκοπὸς δὲ τούτῳ τῷ δαίμονι, παῦσαι ἡμᾶς τῆς προσευχῆς, ἵνα μὴ στῶμεν ἐναντίον Κυρίου τοῦ Θεοῦ ἡμῶν, μηδὲ τὰς χεῖρας ἐκτεῖναι τολμήσωμεν, καθ οὗ τοιαῦτα διενοήθημεν. ΜΖ΄.
Mē tarattetō de hēmas ho daimōn ho synarpazōn ton noun pros blasphēmian Theou, kai pros tas apeirēmenas phantasias ekeinas, has egōge oude graphę̄ paradounai tetolmēka, mēde tēn prothymian hēmōn ekkoptetō. Kardiognōstēs gar estin ho Theos, kai oiden, hoti oude en tǭ kosmǭ ontes pote toiautēn manian emanēmen. Skopos de toutǭ tǭ daimoni, pausai hēmas tēs proseuchēs, hina mē stōmen enantion Kyriou tou Theou hēmōn, mēde tas cheiras ekteinai tolmēsōmen, kath hou toiauta dienoēthēmen. MZ΄.
Let us not be disturbed by the demon that snatches the mind into blasphemy against God and into those forbidden imaginings which I have not dared even to commit to writing, nor let it cut off our eagerness. For God knows the heart, and he knows that not even when we were in the world did we ever go mad with such madness. The aim of this demon is to make us stop praying, so that we may not stand before the Lord our God nor dare to stretch out our hands to him against whom we have had such thoughts.
Notes and citation
Summary: Blasphemous thoughts aim to stop prayer and should not disturb us.
Topics: Prayer
Cite (SBL): Evagrius, Log. prakt. 46 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/46
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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
Τῶν ἐν τῇ ψυχῇ παθημάτων σύμβολον γίνεται, ἢ λόγος τις προενεχθεὶς, ἢ κίνησις τοῦ σώματος γενομένη, δι οὗ ἐπαισθάνονται οἱ ἐχθροὶ πότερον ἔνδον ἔχομεν τοὺς λογισμοὺς αὐτῶν καὶ ὠδίνομεν, ἢ ἀπορρίψαντες αὐτοὺς μεριμνῶμεν περὶ τῆς σωτηρίας ἡμῶν. Τοιγαροῦν μόνος ἐπίσταται ὁ ποιήσας ἡμᾶς Θεὸς, καὶ οὐ δεῖται συμβόλων αὐτὸς πρὸς τὸ γινώσκειν τὰ ἐν τῇ καρδίᾳ κρυπτόμενα. ΜΗ΄.
Tōn en tę̄ psychę̄ pathēmatōn symbolon ginetai, ē logos tis proenechtheis, ē kinēsis tou sōmatos genomenē, di hou epaisthanontai hoi echthroi poteron endon echomen tous logismous autōn kai ōdinomen, ē aporripsantes autous merimnōmen peri tēs sōtērias hēmōn. Toigaroun monos epistatai ho poiēsas hēmas Theos, kai ou deitai symbolōn autos pros to ginōskein ta en tę̄ kardią kryptomena. MĒ΄.
A sign of the affections in the soul is either a word spoken or a movement of the body, by which the enemies perceive whether we hold their thoughts within us and are in travail with them, or have cast them away and are concerned for our salvation. For God who made us alone knows, and he needs no signs to know what is hidden in the heart.
Notes and citation
Summary: Demons read outward signs; only God knows the heart.
Cite (SBL): Evagrius, Log. prakt. 47 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/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
Τοῖς μὲν κοσμικοῖς οἱ δαίμονες διὰ τῶν πραγμάτων μᾶλλον παλαίουσι, τοῖς δὲ μοναχοῖς ὡς ἐπιπλεῖστον διὰ τῶν λογισμῶν· πραγμάτων γὰρ διὰ τὴν ἐρημίαν ἐστέρηνται· καὶ ὅσον εὐκολώτερον τὸ κατὰ διάνοιαν, ἁμαρτάνειν τοῦ κατ ἐνέργειαν, τοσοῦτον χαλεπώτερος καὶ ὁ κατὰ διάνοιαν πόλεμος τοῦ διὰ τῶν πραγμάτων συνισταμένου. Εὐκίνητον γάρ τι πρᾶγμα ὁ νοῦς, καὶ πρὸς τὰς ἀνόμους φαντασίας δυσκάθεκτον. ΜΘ
Tois men kosmikois hoi daimones dia tōn pragmatōn mallon palaiousi, tois de monachois hōs epipleiston dia tōn logismōn; pragmatōn gar dia tēn erēmian esterēntai; kai hoson eukolōteron to kata dianoian, hamartanein tou kat energeian, tosouton chalepōteros kai ho kata dianoian polemos tou dia tōn pragmatōn synistamenou. Eukinēton gar ti pragma ho nous, kai pros tas anomous phantasias dyskathekton. MTh
With people of the world the demons wrestle chiefly through things, but with monks mostly through thoughts, for in the desert they are deprived of things. And as much as it is easier to sin in thought than in deed, so much harder is the war in thought than the war carried on through things. For the mind is something easily moved and hard to restrain from lawless imaginings.
Notes and citation
Summary: Monks fight in thought, which is harder than fighting through things.
Cite (SBL): Evagrius, Log. prakt. 48 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/48). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/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
Ἐργάζεσθαι μὲν διαπαντὸς καὶ ἀγρυπνεῖν καὶ νηστεύειν οὐ προστετάγμεθα, προσεύχεσθαι δὲ ἡμῖν ἀδιαλείπτως νενομοθέτηται· διότι ἐκεῖνα μὲν τὸ παθητικὸν μέρος τῆς ψυχῆς θεραπεύοντα, καὶ τοῦ σώματος ἡμῶν εἰς τὴν ἐργασίαν προσδεῖται, ὅπερ δι οἰκείαν ἀσθένειαν πρὸς τοὺς πόνους οὐκ ἐπαρκεῖ· ἡ δὲ προσευχὴ τὸν νοῦν ἐῤῥωμένον καὶ καθαρὸν πρὸς τὴν πάλην παρασκευάζει, πεφυκότα προσεύχεσθαι, καὶ δίχα τούτου τοῦ σώματος καὶ ὑπὲρ πασῶν τῶν τῆς ψυχῆς δυνάμεων τοῖς δαίμοσι μάχεσθαι. Περὶ τῶν ἐν τοῖς ὕπνοις συμβαινόντων. ΝΔ
Ergazesthai men diapantos kai agrypnein kai nēsteuein ou prostetagmetha, proseuchesthai de hēmin adialeiptōs nenomothetētai; dioti ekeina men to pathētikon meros tēs psychēs therapeuonta, kai tou sōmatos hēmōn eis tēn ergasian prosdeitai, hoper di oikeian astheneian pros tous ponous ouk eparkei; hē de proseuchē ton noun errhōmenon kai katharon pros tēn palēn paraskeuazei, pephykota proseuchesthai, kai dicha toutou tou sōmatos kai hyper pasōn tōn tēs psychēs dynameōn tois daimosi machesthai. Peri tōn en tois hypnois symbainontōn. ND
We have not been commanded to work, keep vigil and fast continually, but it has been laid down for us to pray without ceasing. For those practices, which heal the passionate part of the soul, also need our body to carry them out, and it is not sufficient for the labours because of its own weakness; but prayer prepares the mind, strong and pure, for the struggle, since it is by nature made to pray and to fight the demons even without this body, on behalf of all the powers of the soul. (On what happens in sleep.)
1 Thess 5:17 (allusion, high confidence)
Notes and citation
Summary: Unceasing prayer is commanded because it depends on the mind, not the weak body.
- “On what happens in sleep” is a heading. Chapters 50–53 are not printed here.
- 1 Thess 5:17.
Cite (SBL): Evagrius, Log. prakt. 49 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/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 54
54PG 40
Ὅταν ἐν ταῖς καθ᾽ ὕπνον φαντασίαις, τῷ ἐπιθυμητικῷ μέρει πολεμοῦντες οἱ δαίμονες, αὐτοὶ μὲν δεικνύωσιν, ἡμεῖς δὲ προστρέχωμεν, συνουσίας γνωρίμων, καὶ συμπόσια συγγενῶν, καὶ χοροὺς γυναικῶν, καὶ ὅσα ἄλλα τοιαῦτα ἡδονῶν ἀποτελεστικὰ, ἐν τούτῳ τῷ μέρει νοσοῦμεν, καὶ τὸ πάθος ἰσχύει. Ὅταν δὲ πάλιν τὸ θυμικὸν ἐκταράσσωσιν, ὁδοὺς κρημνώδεις ὁδεύειν καταναγκάζοντες, καὶ ἐνόπλους ἄνδρας ἐπάγοντες, καὶ ἰοβόλα καὶ σαρκοβόρα θηρια, ἡμεῖς δὲ πρὸς μὲν τὰς ὁδοὺς ἐκδειματούμεθα, ὑπὸ δὲ τῶν θηρίων, καὶ τῶν ἀνδρῶν διωκόμενοι φεύγομεν, τοῦ θυμικοῦ μέρους ποιησώμεθα πρόνοιαν, καὶ τὸν Χριστὸν ἐν ἀγρυπνίαις ἐπικαλούμενοι, τοῖς προειρημένοις φαρμάκοις χρησώμεθα. ΝΕ΄.
Hotan en tais kath᾽ hypnon phantasiais, tǭ epithymētikǭ merei polemountes hoi daimones, autoi men deiknyōsin, hēmeis de prostrechōmen, synousias gnōrimōn, kai symposia syngenōn, kai chorous gynaikōn, kai hosa alla toiauta hēdonōn apotelestika, en toutǭ tǭ merei nosoumen, kai to pathos ischyei. Hotan de palin to thymikon ektarassōsin, hodous krēmnōdeis hodeuein katanankazontes, kai enoplous andras epagontes, kai iobola kai sarkobora thēria, hēmeis de pros men tas hodous ekdeimatoumetha, hypo de tōn thēriōn, kai tōn andrōn diōkomenoi pheugomen, tou thymikou merous poiēsōmetha pronoian, kai ton Christon en agrypniais epikaloumenoi, tois proeirēmenois pharmakois chrēsōmetha. NE΄.
When, in the imaginings of sleep, the demons make war on the concupiscible part, and they show and we run towards gatherings of acquaintances, banquets of relatives, dances of women and whatever else of the kind produces pleasures, we are sick in this part and the passion is strong. But when they stir up the irascible part, forcing us to walk along precipitous roads and bringing on armed men and venomous and flesh-eating beasts, and we are terrified by the roads and flee, pursued by the beasts and the men, let us take care of the irascible part, and, calling upon Christ in vigils, let us use the remedies mentioned above.
Notes and citation
Summary: Dreams reveal which part of the soul is sick.
Notes on the original text
- Digital text corrected (OCR slip; column letter): συνουχίας → συνουσίας; ἐνόπλους Α ἄνδρας → ἐνόπλους ἄνδρας.
Topics: Prayer
Cite (SBL): Evagrius, Log. prakt. 54 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/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
Αἱ ἀνείδωλοι ἐν τοῖς ὕπνοις τοῦ σώματος φυσικαὶ κινήσεις, ὑγιαίνειν ποσῶς μηνύουσι τὴν ψυχήν· πῆξις δὲ εἰδώλων, ἀῤῥωστίας γνώρισμα· καὶ τὰ μὲν ἀόριστα πρόσωπα, τοῦ παλαιοῦ πάθους, τὰ δὲ ὡρισμένα, τῆς παραυτίκα πληγῆς σύμβολα νόμιζε. Τὰ τῆς ἀπαθείας τεκμήρια, μεθ ἡμέραν μὲν διὰ τῶν λογισμῶν, νύκτωρ δὲ διὰ τῶν ἐνυπνίων ἐπιγνωσόμεθα· καὶ τὴν μὲν ἀπάθειαν, ὑγίειαν ἐροῦμεν εἶναι ψυχῆς, τροφὴν δὲ τὴν γνῶσιν, ἥτις μόνη συνάπτειν ἡμᾶς ταῖς ἁγίαις δυνάμεσιν εἴωθεν· εἴπερ ἡ τῶν ἀσωμάτων συνάφεια ἐκ τῆς ὁμοίας διαθέσεως γίνεσθαι πέφυκεν. Περὶ τῆς καταστάσεως ἐγγιζούσης τῇ ἀπαθεία. ΝΖ
Hai aneidōloi en tois hypnois tou sōmatos physikai kinēseis, hygiainein posōs mēnyousi tēn psychēn; pēxis de eidōlōn, arrhōstias gnōrisma; kai ta men aorista prosōpa, tou palaiou pathous, ta de hōrismena, tēs parautika plēgēs symbola nomize. Ta tēs apatheias tekmēria, meth hēmeran men dia tōn logismōn, nyktōr de dia tōn enypniōn epignōsometha; kai tēn men apatheian, hygieian eroumen einai psychēs, trophēn de tēn gnōsin, hētis monē synaptein hēmas tais hagiais dynamesin eiōthen; eiper hē tōn asōmatōn synapheia ek tēs homoias diatheseōs ginesthai pephyken. Peri tēs katastaseōs engizousēs tę̄ apatheia. NZ
Natural movements of the body in sleep without images show that the soul is to some extent healthy; but the forming of images is a mark of illness. Consider indistinct faces signs of an old passion, and distinct ones signs of a fresh wound. [56] We shall recognize the signs of dispassion by day through the thoughts and by night through dreams. We shall say that dispassion is the health of the soul and that its food is knowledge, which alone usually joins us to the holy powers, since union with incorporeal beings naturally comes from a like disposition. (On the state that is near dispassion.)
Notes and citation
Summary: Dreams show the soul's health; dispassion is health, knowledge its food.
- Chapter 56, whose numeral was not recovered, begins at [56]. The final words are a heading.
Notes on the original text
- Digital text corrected (column letter; garbled chapter numeral): Να Τὰ τῆς → Τὰ τῆς; μόνη Β συνάπτειν → μόνη συνάπτειν.
Cite (SBL): Evagrius, Log. prakt. 55 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/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 57
57PG 40
Δύο τῆς ψυχῆς εἰρηνικαὶ καταστάσεις εἰσὶ, μία μὲν ἡ ἀπὸ τῶν φυσικῶν σπερμάτων ἀναδιδομένη, ἑτέρα δὲ ἡ ἐξ ὑποχωρήσεως τῶν δαιμόνων ἐπιγινομένη· καὶ τῇ μὲν προτέρᾳ ἀκολουθεῖ ταπεινοφροσύνη μετὰ κατανύξεως, καὶ δάκρυον καὶ πόθος πρὸς τὸ θεῖον ἄπειρος, καὶ σπουδὴ περὶ τὸ ἔργον ἀμέτρητος τῇ δὲ δευτέρᾳ, κενοδοξία μετὰ ὑπερηφανίας, ἐν ἀναιρέσει τῶν λοιπῶν δαιμόνων τὸν μοναχὸν ὑποσύρουσα. Ὁ τοίνυν τηρῶν τὰ ὅρια τῆς προτέρας καταστάσεως, τὰς ἐπιδρομὰς τῶν δαιμόνων ὀξύτερον ἐπιγνώσεται. ΝΗ΄.
Dyo tēs psychēs eirēnikai katastaseis eisi, mia men hē apo tōn physikōn spermatōn anadidomenē, hetera de hē ex hypochōrēseōs tōn daimonōn epiginomenē; kai tę̄ men proterą akolouthei tapeinophrosynē meta katanyxeōs, kai dakryon kai pothos pros to theion apeiros, kai spoudē peri to ergon ametrētos tę̄ de deuterą, kenodoxia meta hyperēphanias, en anairesei tōn loipōn daimonōn ton monachon hyposyrousa. Ho toinyn tērōn ta horia tēs proteras katastaseōs, tas epidromas tōn daimonōn oxyteron epignōsetai. NĒ΄.
There are two peaceful states of the soul: one springing from the natural seeds, the other arising from the withdrawal of the demons. The first is followed by humility with compunction, tears, boundless longing for the divine and unmeasured zeal for the work; the second by vainglory with pride, which drags the monk down once the other demons have been done away. He, then, who keeps to the boundaries of the first state will recognize the attacks of the demons more keenly.
Notes and citation
Summary: True peace brings humility and tears; false peace brings vainglory.
Notes on the original text
- Digital text corrected (split word): ἐπιγι νομένη → ἐπιγινομένη.
Cite (SBL): Evagrius, Log. prakt. 57 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/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
Ὁ τῆς κενοδοξίας δαίμων ἀντίκειται τῷ δαίμονι τῆς πορνείας, καὶ τούτους ἅμα προσβαλεῖν ψυχῇ τῶν οὐκ ἐνδεχομένων ἐστίν· εἴπερ ὁ μὲν τιμὰς ἐπαγγέλλεται, ὁ δὲ ἀτιμίας πρόξενος γίνεται. Ὁπότερος τοίνυν τούτων ἐὰν προσεγγίσας πιέζῃ σε, τοὺς τοῦ ἀντικειμένου δαίμονος πλάττε δῆθεν ἐν σεαυτῷ λογισμούς· κἂν δυνηθῇς, τὸ δὴ λεγόμενον, ἥλῳ τὸν ἦλον ἐκκρούειν, γίνωσκε σεαυτὸν πλησίον ὄντα τῶν ὅρων τῆς ἀπαθείας. Ἴσχυσε γάρ σου ὁ νοῦς λογισμοῖς ἀνθρωπίνοις λογισμοὺς ἀφανίσαι δαιμόνων. Τὸ δὲ διὰ ταπεινοφροσύνης ἀπώσασθαι τὸν τῆς κενοδοξίας λογισμὸν, ἢ διὰ σωφροσύνης τὸν τῆς πορνείας, βαθυτάτης ἂν εἴη τεκμήριον ἀπαθείας. Καὶ τοῦτο ἐπὶ πάντων τῶν ἀντικειμένων ἀλλήλοις δαιμόνων πράττειν πειράθητι. Αμα γὰρ καὶ γνώση ποίῳ πάθει μᾶλλον πεποίωσαι. Πλὴν ὅση δύναμις αἴτει παρὰ Θεοῦ τῷ δευτέρῳ τρόπῳ τοὺς πολεμίους ἀμύνεσθαι. ΝΘ
Ho tēs kenodoxias daimōn antikeitai tǭ daimoni tēs porneias, kai toutous hama prosbalein psychę̄ tōn ouk endechomenōn estin; eiper ho men timas epangelletai, ho de atimias proxenos ginetai. Hopoteros toinyn toutōn ean prosengisas piezę̄ se, tous tou antikeimenou daimonos platte dēthen en seautǭ logismous; kan dynēthę̄s, to dē legomenon, hēlǭ ton ēlon ekkrouein, ginōske seauton plēsion onta tōn horōn tēs apatheias. Ischyse gar sou ho nous logismois anthrōpinois logismous aphanisai daimonōn. To de dia tapeinophrosynēs apōsasthai ton tēs kenodoxias logismon, ē dia sōphrosynēs ton tēs porneias, bathytatēs an eiē tekmērion apatheias. Kai touto epi pantōn tōn antikeimenōn allēlois daimonōn prattein peirathēti. Ama gar kai gnōsē poiǭ pathei mallon pepoiōsai. Plēn hosē dynamis aitei para Theou tǭ deuterǭ tropǭ tous polemious amynesthai. NTh
The demon of vainglory is opposed to the demon of sexual immorality, and they cannot attack a soul at the same time, since the one promises honours and the other brings dishonour. Whichever of them, then, comes near and presses you, form in yourself the thoughts of the opposing demon; and if you can, as the saying goes, drive out one nail with another, know that you are near the borders of dispassion. For your mind has been able to obliterate the thoughts of demons with human thoughts. But to repel the thought of vainglory by humility, or that of sexual immorality by temperance, would be a sign of the deepest dispassion. Try to do this with all the demons opposed to one another; for at the same time you will learn by which passion you are more coloured. Yet, as far as you can, ask God that you may ward off the enemies in the second way.
Notes and citation
Summary: Opposing demons can be set against each other, but virtue is the better remedy.
Notes on the original text
- Digital text corrected (split word): τι μὰς → τιμὰς.
Cite (SBL): Evagrius, Log. prakt. 58 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/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
Ὅσῳ προκόπτει ψυχὴ, τοσούτῳ μείζονες αὐτὴν ἀνταγωνισταὶ διαδέχονται. Τοὺς γὰρ αὐτοὺς ἀεὶ δαίμονας αὐτῇ παραμένειν οὐ πείθομαι. Καὶ τοῦτο ἴσασι μάλιστα οἱ ὀξύτερον τοῖς πειρασμοῖς ἐπιβάλλοντες, καὶ τὴν προσοῦσαν αὐτοῖς ἀπάθειαν ἐκμοχλευομένην ὑπὸ τῶν διαδεξαμένων ὁρῶντες. Ε
Hosǭ prokoptei psychē, tosoutǭ meizones autēn antagōnistai diadechontai. Tous gar autous aei daimonas autę̄ paramenein ou peithomai. Kai touto isasi malista hoi oxyteron tois peirasmois epiballontes, kai tēn prosousan autois apatheian ekmochleuomenēn hypo tōn diadexamenōn horōntes. E
The more the soul progresses, the greater the adversaries who succeed to the fight against it. For I am not persuaded that the same demons always remain with it. Those know this best who give their minds more keenly to temptations and see the dispassion they possess being shaken loose by those who succeed.
Notes and citation
Summary: Greater progress draws stronger demons.
Notes on the original text
- Digital text corrected (split word): ἐπιβάλ· λοντες → ἐπιβάλλοντες; ἐκμο χλευομένην → ἐκμοχλευομένην.
Cite (SBL): Evagrius, Log. prakt. 59 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/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
Ἡ μὲν τελεία τῇ ψυχῇ ἀπάθεια, μετὰ τὴν νίκην τὴν κατὰ πάντων τῶν ἀντικειμένων τῇ πρακτικῇ δαιμόνων ἐγγίνεται· ἡ δὲ ἀτελὴς ἀπάθεια, ὡς πρὸς τὴν δύναμιν τέως τοῦ παλαίοντος αὐτῇ λέγεται δαίμονος. ΞΑ΄.
Hē men teleia tę̄ psychę̄ apatheia, meta tēn nikēn tēn kata pantōn tōn antikeimenōn tę̄ praktikę̄ daimonōn enginetai; hē de atelēs apatheia, hōs pros tēn dynamin teōs tou palaiontos autę̄ legetai daimonos. XA΄.
Perfect dispassion arises in the soul after victory over all the demons opposed to the practical life; imperfect dispassion is so called in relation to the strength of the demon still wrestling with it.
Notes and citation
Summary: Perfect and imperfect dispassion.
Cite (SBL): Evagrius, Log. prakt. 60 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/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
Οὐκ ἂν προέλθοι ὁ νοῦς, οὐδὲ ἀποδημήσει τὴν κακὴν ἐκείνην ἀποδημίαν, καὶ ἐν τῇ χώρᾳ γένοιτο τῶν ἀσωμάτων, μὴ τὰ ἔνδον διορθωσάμενος. Ἡ γὰρ ταραχὴ τῶν οἰκείων, ἐπιστρέφειν αὐτὸν εἴωθε πρὸς τὰ ἀφ᾽ ὧν ἐξελήλυθεν. ΕΒ΄.
Ouk an proelthoi ho nous, oude apodēmēsei tēn kakēn ekeinēn apodēmian, kai en tę̄ chōrą genoito tōn asōmatōn, mē ta endon diorthōsamenos. Hē gar tarachē tōn oikeiōn, epistrephein auton eiōthe pros ta aph᾽ hōn exelēlythen. EB΄.
The mind will not go forth, nor make that journey abroad and come to be in the land of the incorporeal beings, unless it has set in order what is within. For the disturbance of its own affairs usually turns it back to the things from which it has gone out.
Notes and citation
Summary: The mind cannot rise to the incorporeal until its own house is in order.
- The text calls the journey “that evil journey” (κακήν), probably a misprint for “good” (καλήν); the adjective is left untranslated.
Cite (SBL): Evagrius, Log. prakt. 61 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/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
Τὸν νοῦν, καὶ αἱ ἀρεταὶ, καὶ αἱ κακίαι, τυφλὸν ἀπεργάζονται· αἱ μὲν, ἵνα μὴ βλέπῃ τὰς κακίας· αἱ δὲ, ἵνα μὴ πάλιν ἴδῃ τὰς ἀρετάς.
Ton noun, kai hai aretai, kai hai kakiai, typhlon apergazontai; hai men, hina mē blepę̄ tas kakias; hai de, hina mē palin idę̄ tas aretas.
Both the virtues and the vices make the mind blind: the virtues so that it does not see the vices, the vices so that it does not see the virtues again.
Notes and citation
Summary: Virtue and vice each blind the mind to the other.
Notes on the original text
- Digital text corrected (split word): και κίας → κακίας.
Cite (SBL): Evagrius, Log. prakt. 62 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/evagrius-logos-practicus/62
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-evagrius-logos-practicus-62) · 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.