Lust - sel. texts


8. THE demon of sexual immorality (porneia) compels desiring for different bodies. Especially violently does it attack those who practice self-control, so that they will cease, as if achieving nothing.	η´. (8) Ὁ τῆς πορνείας δαίμων σωμάτων καταναγκάζει διαφόρων ἐπιθυμεῖν· καὶ σφοδρότερος τοῖς ἐγκρατευομένοις ἐφίσταται͵ ἵν΄ ὡς μηδὲν ἀνύοντες παύσωνται·
Contaminating the soul, it bends it down towards these sorts of deeds: it makes it speak certain words and then hear them, as if the thing were actually there to be seen.	καὶ τὴν ψυχὴν μιαίνων περὶ ἐκείνας κατακάμπτει τὰς ἐργασίας· λέγειν τε αὐτήν τινα ῥήματα καὶ πάλιν ἀκούειν ποιεῖ͵ ὡς ὁρωμένου δῆθεν καὶ παρόντος τοῦ πράγματος.

22. WHEN the irascible part of our soul (thumikon) seizes on some excuse and gets disturbed, then the demons suggest to us what a good thing it is to withdraw; this is to prevent us from resolving the cause of the sorrow and freeing ourselves from the disturbance.	κβʹ Ὁπηνίκα προφάσεως ἐφαψάμενον τὸ θυμικὸν ἡμῶν μέρος τῆς ψυχῆς ἐκταράσσεται, τὸ τηνικαῦτα καὶ οἱ δαίμονες τὴν ἀναχώρησιν ἡμῖν ὡς καλὴν ὑποβάλλουσιν, ἵνα μὴ τὰς αἰτίας τῆς λυπης λύσαντες ταραχ͂ς ἑαυτοὺς ἀπαλλάξωμεν.
But when our desiring part is enflamed, then they make us sociable and call us grim and uncivilized, to make us desire bodies and encounter bodies. We should not obey them in either case, but rather do the opposite.	Οταν δὲ τὸ ἐπιθυμητικὸν ἐκθερμαίνηται, τότε πάλιν φιλανθρώπυος ἡμᾶς ἀπεργάζονται σκληροὺς καὶ ἀγρίους ἀποκαλοῦντες, ἵνα 7 σωμάτων ἐπιθυμοῦντες σώμασιν ἐντυγχάνωμεν. Οἷς οὐ 8 πείθεσθαι δεῖ· μᾶλλον δὲ τὸ ἐναντίον ποιεῖν.

23. DO not give yourself to the [tempting-] thought of anger by fighting in your mind the distressing person; nor to that of fornication by spending most of the time in fantasies of pleasures. For the one darkens the soul, the other summons it to burn with passion. Both of these pollute your nous .	κγʹ Μή δῷς σεαυτὸν τῷ τῆς ὀγῆς λογισμῷ κατὰ διάνοιαν τῷ λελυπηκότι μαχόμενος· μηδ' αὐ πάλιν τῷ τῆς πορνείας ἐπἰ πλεῖστον τἠν ἡδονὴν φανταζόμενος· τὸ μἐν γὰρ ἐπισκοτεῖ τῇ ψυχῇ, τὸ δὲ πρὸς τὴν πύρωσιν τοῦ πάθους αὐτὴν προσκαλεῖται· ἑκάτερα δὲ τὸν νοῦν σου ῥυπῶντα ποιεῖ·
And [thus] at the time of prayer [you will] fantasize images: and not [being able] to offer pure prayer to God, you will immediately fall victim to the demon of acedia. This demon readily leaps upon such states and, like a dog with a young deer, tears the soul to pieces .	καὶ παρὰ τὸν καιρὸν τῆς προσευχῆς τὰ εἴδωλα φανταζόμενος καὶ καθαρὰν τῷ Θεῷ τὴν εὐχὴν μὴ προσφέρων εὐθὺς τῷ τῆς ἀκηδίας δαίμονι περιπίπτεις· ὅστις μάλιστα ταῖς τοιαύταὶς ἐφάλλεται καταστάσεσι καὶ δίκην κυνὸς καθάπερ νεβρὸν τὴν ψυχὴν διαπάζει.

55. If during sleep there are no [mental] images [accompanying] the natural movements of the body, then this shows that the soul is to some extent healthy: [since] the formation of images is symptom of sickness. Consider on the one hand undefined images to be [a sign of] an ancient passion, while defined images are the symbol of a fresh wound.	νε' (55) Αἱ ἀνείδωλοι ἐν τοῖς ὕπνοις τοῦ σώματος φυσικαὶ κινήσεις ὑγιαίνειν ποσῶς μηνύουσι τὴν ψυχήν· πῆξις δὲ εἰδώλων ἀρρωστίας γνώρισμα· καὶ τὰ μὲν ἀόριστα πρόσωπα τοῦ παλαιοῦ πάθους͵ τὰ δὲ ὡρισμένα τῆς παραυτίκα πληγῆς σύμβολον νόμιζε.

56. We shall recognize the signs of apatheia (dispassion):	νς' (56) Τὰ τῆς ἀπαθείας τεκμήρια͵
[1] during the daytime by our [tempting-] thoughts; and	μεθ΄ ἡμέραν μὲν διὰ τῶν λογισμῶν͵
[2] at night by our dreams.	νύκτωρ δὲ διὰ τῶν ἐνυπνίων
And apatheia is what we shall call the health of the soul, while its food is knowledge;	ἐπιγνωσόμεθα· καὶ τὴν μὲν ἀπάθειαν ὑγείαν ἐροῦμεν εἶναι ψυχῆς͵ τροφὴν δὲ τὴν γνῶσιν͵
which is the only means by which we can normally be united with the holy powers, since our union with incorporeal [beings] naturally occurs because of the similarity of our disposition with theirs.	ἥτις μόνη συνάπτειν ἡμᾶς ταῖς ἁγίαις δυνάμεσιν εἴωθεν· εἴπερ ἡ τῶν ἀσωμάτων συνάφεια ἐκ τῆς ὁμοίας διαθέσεως γίνεσθαι πέφυκεν.


2. ALL the [tempting-] thoughts of demonic origin introduce into the soul concepts of sensory concerns [“objects”]: because of this the nous, stamped with the imprint of these concerns, carries them about within itself; and [so] from the concern itself it [can] henceforth recognize the approaching demon.	^[p.154] 2. Πάντες οἱ δαιμονιώδεις λογισμοὶ, νοήματα εἰς τὴν ψυχὴν αἰσθητῶν πραγμάτων εἰσφέρουσιν, ἐν οἱς τυπούμενος ὁ νοῦς τὰς μορφὰς τῶν πραγμάτων ἐκείνων ἐν ἑαυτῷ περιφέρει, καὶ ἀπ ᾿αὐτοῦ τοῦ πράγματος λοιπὸν ἐπιγινώσκει τὸν προσεγγίσαντα δαίμονα·
For example, if the face of a person who has done me harm or insulted me appears in my mind (dianoia), I recognize the approach of the [tempting-]thought of memory of injury. Or if there arises a memory of possessions or of esteem, we will recognize from the concern which [demon] is troubling us. And it is the same with other [tempting-]thoughts: from the [mental] concern we can discover which demon stands beside us, suggesting the representation (fantasia) to us.	^[79.1201c] οἰον, εἰ τοῦ ζημιώσαντός με, καὶ ἀτιμασαντός με ἐν τῇ διανοίᾳ μου τὸ πρόσωπον γένοιτο, ἐλέγχεται ὁ τῆς μνησικακίας παραβαλὼν λογισμός. Εἰ πάλιν χρημάτων, ἢ δόξης ἀνάμνησις γένοιτο, ἐκ τοῦ πράγματος δῆλον ὅτι ὁ θλίβων ἡμᾶς ἐπιγνωσθήσεται· καὶ ἐπὶ τῶν ἄλλων δὲ λογισμῶν ὡσαύτως, ἀπὸ τοῦ πράγματος εὑρήσεις τὸν παρεστῶτα, καὶ ὑποβαλλοντα τὰς φαντασίας δαίμονα.

I do not say that all memories of such concerns [“objects”] come from the demons; for when the intellect is activated by man it is its nature to bring forth the representation (fantasia) of past events.	Οὐ πάσας δὲ τὰς μνήμας τῶν τοιούτων πραγμάτων ἐκ δαιμόνων λέγω συμβαίνειν· ἐπειδὴ πέφυκε καὶ αὐτὸς ὁ νοῦς κινούμενος ὑπὸ τοῦ ἀνθρώπου τῶν γεγονότων ἀναφέρειν τὰς φαντασίας,
But all thoughts producing indignation (thumos) or desire (epithumia) in a way that is contrary to nature [are caused by demons]. For through disturbance of these two powers the nous mentally commits adultery and becomes incensed, and is no longer able to welcome in itself the representation (fantasia) of its [divine] lawgiver:	[p.156] ἀλλ ᾿ ὅσαι τῶν μνημῶν θυμὸν, ἢ ἐπιθυμίαν παρὰ φύσιν συνεπισπῶνται. Διὰ γὰρ τὴν ταραχὴν τῶν δύο δυνάμεων τούτων, ὁ νοῦς κατὰ διάνοιαν μοιχεύει, καὶ μάχεται τοῦ νομοθετήσαντος [79.1201d] αὐτὸν θεοῦ τὴν φαντασίαν ἀναδέξασθαι μὴ δυνάμενος,.
for such luminosity only appears in the mind (hegimonikon) with the deprival of all conceptions (noemata) of objects [“concerns”] at the time of prayer.	εἴπερ ἡ λαμπρότης ἐκείνη κατὰ στέρησιν πάντων τῶν ἐν τοῖς πράγμασι νοημάτων ἐν τῷ καιρῷ τῆς προσευχῆς τῷ ἡγεμονικῷ παραφαίνεται.


2.21 To the Lord, because of the crowd of impure thoughts that torture and threaten us, and carry away our mind in various guises:	δαυιδ. 21. εις κυριον περι πληθους μιαρων λογισμων συντριβοντων ημας ͅ και καταναγκαζοντων και προς προσωπα διαφορα την διανοιαν ημων περισπωντων
Ps 3:2 ff. Lord, how numerous are those who threaten me; they are many that arise against me. They are many who say to my soul, “You have no help from your God.” But you, O Lord, are my helper and my glory and the one who lifts up my head.	+ ψ 3, 2 ff.

2.23 Against the impure thoughts that linger within us fantasizing vile images, binding the intellect through the passions of shameful desire for the limbs.	23. προς λογισμους ακαθαρτους εν ημιν χρονιζοντας και ειδωλα βδελυκτα πυκνως εν ημιν φανταζοντας και τον νουν δι´ εμπαθων αισχρων μελων επθυμιων δεοντας
Ps 6:9 f. Depart from me all you who practice iniquity, for the Lord has heard the voice of my weeping; The Lord has hearkened to my petition; the Lord has accepted my prayer.	+ ψ 6,9 ...


2.25 To the Lord, on account of the unclean demon of lust that approaches the thighs of those who strive to keep themselves far from him; by which he suddenly carries off the soul in insanity, in which he places it through a multitude of pleasure-loving thoughts. But it is very good when we are tempted by this demon to leap up and immediately forsake our cells with hasty and speedy footsteps. Let him understand it who can.	25. εις κυριον περι του μιαρου πορνειας δαιμονος ος προφανως εγγιζει τοις μηροις των αυτου αποχωρειν σπουδαζοντων τον νουν εξαπινης αρπαζων δια μανιας και την ψυχν δια πληθους ισχυρων πορνειας λογισμων αλλοιων· οταν δε υπο τοτου του δαιμονος πειρασθωμεν ευθεως εκπηδωντας ημας πυκνως και οξεως εν τηι ημων κεληι περιπατησαι πολυ ωφελιμον· ο εγχωρων συνιεναι συνιησι
Ps 12:4 f. Enlighten my eyes, that I may not fall asleep unto death, and my enemy not say: “I am victorious.”	+ Ψ 12,4. φ.


2.26 Against the soul that thinks that voluptous thoughts are more powerful than the commandments of God that are given to us in order to shake off this passion	26. προς ψυχην οτι οι πορνειας λογισμοι ισχυροτεροι των θεου εντολων των ημιν εις το καταργησαι τουτο το παθος δεδομενων οιομενην
Ps 17:43 I will disperse them like dust in the wind, like the dung in the streets will I tread them underfoot.	+ Πσ. 17·43


2.27 To the Lord, against the demon that suddenly falls upon the body, but cannot conquer the spirit through the unclean thoughts he brings near to it.	27. εις κυριον περι δαιμονος εξαπινης τωι σωματι προσπιπτοντος και την φρονησιν ου δυναμενου δι´ ων προςαγει ακαθαρτων λογισμων νικησαι
Ps 29:12 You have transformed my sadness into [joy]; you have loosened my sackcloth and girded my around with joy. Therefore I will sing [you] praise and not be silent.	+ ψ 29, 12 φ.


2.28 Against the thoughts that say: The demon of lust will bring you to shame if you oppose him.	28. προς λογισμον μοι λεγοντα οτι ο πορνειας δαιμων καταισχυνει σε εαν αυτωι ανθιστηι
Ps. 34.4 All are brought [to shame] and disgraced who seek my soul; they will all turn around and be ashamed, those who plan evil against me.	+ ψ 34,4


2.29 Against the thoughts that threaten me: another devil of lust, even worse and more savage than the first will be sent to you who will easily do violence to your soul and draw your soul to sin which comes about through idleness.	ͅ^44ββ 29. προς διαλογισμον απειλουντα μοι οτι αλλος δαιμων πορνειας χαλεπωτερος και οξυτερος και ισχυροτερος του πρωτου κατα σου πεμφθησεται ος ευχερως καταβιασεται και ελκυσει την ψυχην σου προς αμαρτιαν δι´ αργου γιγνομενην.
Ps. 34:5 f They will be like chaff before the wind; and the angel of the Lord will pursue them. Their way will be dark, and slippery, and the angel of the Lord will pursue them.	+ ψ 34,5 φ.


2.30 For the soul that, when tormented by voluptuous thoughts, despises sackcloth and does not think of David who did exactly this for our discipline when he said:	30. προς ψυχην καιρωι θλιψεως υπο των πορνικων λογισμων τους σακκους εξουδενουσαν και τον Δαυιδ αυτο τουτο εις την ημων παιδειαν ποιουντα ου μνημονευουσαν οτε λεγει
Ps 34:13 But I when they troubled me put on sackcloth, and humbled my soul with fasting.	+ ψ 34,13


2.31 For the soul that despairs that it will never achieve victory over the impure thoughts of lust abiding within it, because in its mind it beholds impure pictures that constantly torment it	31. προς ψυχην οτι οι ακαθαρτοι λογισμοι αυτηι εμμενουσιν λυπουμενην ουδε την κατ´ αυτων νικην ͅ προσδοκουσαν διοτι οραι ως εν τηι αυτης διανοιαι εστηρικται εν των μιαρων ειδωλων αδιαλειπτως σμντριβον αυτην
Ps 36:10 In a short time the sinner shall not be, and you will look for his place and not find him.	+ ψ 36,10


2.33 Against the thoughts that foretell a fall from chastity, and the shame this would cause me before others	33. προς λογισμον εκπεσεισθαι της σωφροσυνης {εγκρατειας} καιενωπιον των ανθρωπων καταισχυνθησεσθαι μοι προφητευοντα
Ps 128.5 They shall be cast backwards, all the enemies of Zion; they shall be like the grass on the roofs that, when the wind blows upon it, blows away and withers	+ ψ 128·5 φ.

This Webpage was created for a workshop held at Saint Andrew's Abbey, Valyermo, California in 2004....x..... ’ “”.

This Webpage was created for a workshop held at Saint Andrew's Abbey, Valyermo, California in 2003....x.... ’ “”.