# Practical Discourse (chapters as printed in Migne)

- Author: [Evagrius of Pontus](https://sophiascriptura.com/fathers/authors/evagrius-ponticus/)
- Latin title: *Λόγος πρακτικός (Practicus)*
- Date: ca. 380-399 (approximate)
- Source: J.-P. Migne, ed., Patrologia Graeca 40 (Paris, 1863), cols. 1213-1286 (Evagrius Ponticus); text from the archive.org OCR of the printed volume. Second text headed Λόγος πρακτικός in PG 40 (after the Practical Chapters).

- Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator
- Editions and translations: Evagre le Pontique, Traité pratique ou Le moine, ed. A. and C. Guillaumont, SC 170-171 (Paris: Cerf, 1971) (cited only)
- Work page: https://sophiascriptura.com/fathers/evagrius-logos-practicus/
- Passages: 18

## Practical Discourse, chapter 1

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-1
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Migne prints only the opening words of chapter 1, referring back to the Chapters on the practical life.

### Greek text

Χριστιανισμός ἐστι, κ. τ. λ. ΚΘ

### English translation (Claude)

“Christianity is,” and so on.

### Translation notes

- 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.

### Citation (SBL)

Evagrius, Log. prakt. 1 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/1).

## Practical Discourse, chapter 29

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-29
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Live as if dying tomorrow, but treat the body as if living for years.

### Greek text

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΄.

### English translation (Claude)

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.”

### Translation notes

- 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.

### Citation (SBL)

Evagrius, Log. prakt. 29 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/29).

## Practical Discourse, chapter 31

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-31
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Vainglory triumphs over the other defeated demons.

### Greek text

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΄.

### English translation (Claude)

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.

### Translation notes

- 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.

### Citation (SBL)

Evagrius, Log. prakt. 31 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/31).

## Practical Discourse, chapter 43

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-43
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Learn the demons' kinds and times so as to answer them at once.

### Greek text

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΄.

### English translation (Claude)

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.

### Translation notes

- 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.

### Citation (SBL)

Evagrius, Log. prakt. 43 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/43).

## Practical Discourse, chapter 44

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-44
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Repulsed demons wait for a neglected virtue.

### Greek text

Ὅτ᾽ ἂν ἀγωνιζόμενοι πρὸς τοὺς μοναχούς ἐπιτηροῦσι, ποία τῶν ἀρετῶν ἐν τῷ μεταξὺ παρημέληται, κἀκείνῃ αἰφνιδίως ἐπεισελθόντες, τὴν ἀθλίαν ψυχὴν διαρπάζουσιν. ΜΕ΄.

### English translation (Claude)

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.

### Translation notes

- The bracketed words stand at the end of chapter 43 in the digital text.

### Citation (SBL)

Evagrius, Log. prakt. 44 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/44).

## Practical Discourse, chapter 45

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-45
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Demons cooperate only to destroy souls.

### Greek text

Οἱ πονηροὶ δαίμονες τοὺς πονηροτέρους αὐτῶν δαίμονας εἰς βοήθειαν ἐπισπῶνται, καὶ κατὰ τὰς διαθέσεις ἀλλήλους ἐναντιούμενοι, συμφωνοῦσιν ἐπ᾿ ἀπωλείᾳ μόνον ψυχῆς. ΜΕ΄.

### English translation (Claude)

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.

### Citation (SBL)

Evagrius, Log. prakt. 45 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/45).

## Practical Discourse, chapter 46

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-46
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Blasphemous thoughts aim to stop prayer and should not disturb us.

### Greek text

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΄.

### English translation (Claude)

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.

### Citation (SBL)

Evagrius, Log. prakt. 46 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/46).

## Practical Discourse, chapter 47

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-47
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Demons read outward signs; only God knows the heart.

### Greek text

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΄.

### English translation (Claude)

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.

### Citation (SBL)

Evagrius, Log. prakt. 47 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/47).

## Practical Discourse, chapter 48

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-48
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Monks fight in thought, which is harder than fighting through things.

### Greek text

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

### English translation (Claude)

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.

### Citation (SBL)

Evagrius, Log. prakt. 48 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/48).

## Practical Discourse, chapter 49

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-49
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Unceasing prayer is commanded because it depends on the mind, not the weak body.

### Greek text

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

### English translation (Claude)

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.)

### Scripture references

- 1 Thess 5:17: allusion, high confidence

### Translation notes

- “On what happens in sleep” is a heading. Chapters 50–53 are not printed here.
- 1 Thess 5:17.

### Citation (SBL)

Evagrius, Log. prakt. 49 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/49).

## Practical Discourse, chapter 54

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-54
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Dreams reveal which part of the soul is sick.

### Greek text

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΄.

### English translation (Claude)

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.

### Citation (SBL)

Evagrius, Log. prakt. 54 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/54).

## Practical Discourse, chapter 55

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-55
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Dreams show the soul's health; dispassion is health, knowledge its food.

### Greek text

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

### English translation (Claude)

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.)

### Translation notes

- Chapter 56, whose numeral was not recovered, begins at [56]. The final words are a heading.

### Citation (SBL)

Evagrius, Log. prakt. 55 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/55).

## Practical Discourse, chapter 57

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-57
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: True peace brings humility and tears; false peace brings vainglory.

### Greek text

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΄.

### English translation (Claude)

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.

### Citation (SBL)

Evagrius, Log. prakt. 57 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/57).

## Practical Discourse, chapter 58

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-58
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Opposing demons can be set against each other, but virtue is the better remedy.

### Greek text

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

### English translation (Claude)

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.

### Citation (SBL)

Evagrius, Log. prakt. 58 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/58).

## Practical Discourse, chapter 59

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-59
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Greater progress draws stronger demons.

### Greek text

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

### English translation (Claude)

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.

### Citation (SBL)

Evagrius, Log. prakt. 59 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/59).

## Practical Discourse, chapter 60

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-60
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Perfect and imperfect dispassion.

### Greek text

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΄.

### English translation (Claude)

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.

### Citation (SBL)

Evagrius, Log. prakt. 60 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/60).

## Practical Discourse, chapter 61

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-61
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The mind cannot rise to the incorporeal until its own house is in order.

### Greek text

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΄.

### English translation (Claude)

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.

### Translation notes

- The text calls the journey “that evil journey” (κακήν), probably a misprint for “good” (καλήν); the adjective is left untranslated.

### Citation (SBL)

Evagrius, Log. prakt. 61 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/61).

## Practical Discourse, chapter 62

- URL: https://sophiascriptura.com/fathers/evagrius-logos-practicus/1/#p-62
- Source: PG 40
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Virtue and vice each blind the mind to the other.

### Greek text

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.

### English translation (Claude)

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.

### Citation (SBL)

Evagrius, Log. prakt. 62 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/evagrius-logos-practicus/62).