they prevent the sick from giving thanks in their pain and from being patient in receiving their ministrations;

again they exhort the weak to fast

and those who are weighed down to sing psalms while standing.

καὶ γὰρ τοὺς ἀσθενοῦντας εὐχαριστεῖν μὲν ἐπὶ ταῖς ἀλγηδόσι καὶ μακροθυμεῖν ἐπὶ τοῖς ὑπηρετοῦσιν ἀποκωλύουσιν·

 ἀτονοῦντας δὲ πάλιν ἐγκρατεύεσθαι

καὶ βεβαρημένους ἑστῶτας ψάλλειν προτρέπονται.

41. WHEN we are compelled to spend time in cities or towns, we should especially maintain our self-control on occasions when we interact with secular persons, lest our our mind (nous) become coarse and be robbed of its accustomed diligence because of the present time [occasion] and so become a fugitive, thrown about by the demons.

μα' Ὅταν ἐν πόλεσιν ἢ ἐν κώμαις ἐπ΄ ὀλίγον ἀναγκαζώμεθα διατρίβειν͵ τότε μάλιστα σφοδρότερον τῆς ἐγκρατείας ἐχόμε νοι τοῖς κοσμικοῖς συνεσόμεθα͵ μήποτε παχυνθεὶς ἡμῶν ὁ νοῦς καὶ τῆς συνήθους ἐπιμελείας διὰ τὸν παρόντα καιρὸν στερηθεὶς πράξῃ τι τῶν ἀβουλήτων καὶ γένηται φυγάς͵ ὑπὸ τῶν δαιμόνων βαλλόμενος.

42. DO not immediately pray when you are tempted; first speak some words with anger to the one pressuring you: for when your soul is acted upon by tempting-thoughts prayer cannot be pure. But if you speak to them with anger you will confuse and utterly destroy the ideas (noemata) that come from your enemies. This is also the natural result of anger in the case of good ideas.

μβʹ 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· ἐὰν δὲ μετ΄ ὀργῆς εἴπῃς τι πρὸς αὐτούς͵ συγχεῖς τε καὶ ἐξαφανίζεις τῶν ἀντικειμένων τὰ νοήματα. Τοῦτο γὰρ ἡ ὀργὴ καὶ ἐπὶ τῶν κρειττόνων νοημάτων ἐργάζεσθαι πέφυκεν.

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43. IT is necessary to be aware of the differences between demons and to interpret their different occasions [opportunties]:

μγʹ Δεῖ δὲ καὶ τὰς διαφορὰς τῶν δαιμόνων ἐπιγινώσκειν͵ καὶ τοὺς καιροὺς αὐτῶν σημειοῦσθαι·

this we shall know from the [tempting-] thoughts,

εἰσόμεθα δὲ ἐκ τῶν λογισμῶν͵

and the [tempting-] thoughts from the objects [they depict;

thus knowing] which demons are less frequent and heavier,

which are more frequent and lighter,

and which leap suddenly and snatch the nous off to blasphemy.

These things it is necessary to know, so that when [tempting-] thoughts begin to move their own particular matter, and before we are driven too far from our proper state, we may speak out to them and indicate which one is present. For thus we shall with God’s help readily make progress, amazing them and forcing them to flee from us.

Ταῦτα δὲ ἀναγκαῖον εἰδέναι͵ ἵν΄ ὅταν ἄρξωνται οἱ λογισμοὶ τὰς ἰδίας ὕλας κινεῖν͵ πρὶν ἢ πολὺ τῆς οἰκείας ἐκβαλώμεθα καταστάσεως͵ φθεγγώμεθά τι πρὸς αὐτοὺς καὶ τὸν παρόντα σημαίνωμεν· οὕτω γὰρ ἂν αὐτοί τε ῥᾳδίως σὺν Θεῷ προκόπτωμεν͵ κἀκείνους θαυ μάζοντας ἡμᾶς καὶ ὀδυνωμένους ἀποπτῆναι ποιήσωμεν.

44. WHEN the demons are powerless in their struggle with the monks, they withdraw for a little and carefully note which of the virtues the [monks] are meanwhile neglecting; and then they  suddenly rush in and tear the wretched soul to pieces.

μδ' Ὅταν ἀγωνιζόμενοι πρὸς τοὺς μοναχοὺς ἀδυνατῶσιν οἱ δαίμονες͵ τότε μικρὸν ὑποχωρήσαντες ἐπιτηροῦσι ποία τῶν ἀρετῶν ἐν τῷ μεταξὺ παρημέληται͵ κἀκείνῃ αἰφνιδίως ἐπεισ ελθόντες͵ τὴν ἀθλίαν ψυχὴν διαρπάζουσιν.

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45. THE evil demons bring along even more evil demons to assist them. Temperamentally they are opposed to each another, but they all agree in seeking solely the destruction of the soul.

με' Οἱ πονηροὶ δαίμονες τοὺς πονηροτέρους αὐτῶν δαίμονας εἰς βοήθειαν ἐπισπῶνται· καὶ κατὰ τὰς διαθέσεις ἀλλήλοις ἐναντιούμενοι͵ συμφωνοῦσιν ἐπ΄ ἀπωλείᾳ μόνον ψυχῆς.

48. WHILE the demons prefer to fight persons [who live] in the world by means of [external] matters, they attack monks primarily through [tempting-]thoughts (logismoi), for they are separated [from things] because of the desert. And since it is easier to sin mentally than by action, the mental war is more difficult than that which arises because of [external] matters. The nous is something that is easily moved and hard to restrain when confronted with lawless fantasies.

μη' Τοῖς μὲν κοσμικοῖς οἱ δαίμονες διὰ τῶν πραγμάτων μᾶλλον παλαίουσι͵ τοῖς δὲ μοναχοῖς ὡς ἐπὶ πλεῖστον 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.

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49. WE are not commanded to work the whole time or to keep vigil the whole time or to fast the whole time, but there is a law that we should pray ceaselessly (1 Thes. 5:17). The first three, which heal the part of the soul in which the passions are, need the body for their practice, and it is congenitally too weak for such labours; but prayer makes the mind strong and pure for the struggle, since the mind is naturally made for prayer and it is natural to it to fight demons even without the body, on behalf of all the powers of the soul. Cf. KG 2.9.

μθ' Ἐργάζεσθαι μὲν διὰ παντὸς 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 ἐρρωμένον καὶ καθαρὸν πρὸς τὴν πάλην παρασκευάζει͵ πεφυκότα προσεύχεσθαι καὶ δίχα τούτου τοῦ σώματος καὶ ὑπὲρ πασῶν τῶν τῆς ψυχῆς δυνάμεων τοῖς δαίμοσι μάχεσθαι.

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50. IF any monk wishes to experience of the savage demons and to become acquainted with their art, he should observe his [tempting-]thoughts and note [down]

καὶ τὰς ἐπιτάσεις σημειούσθω τούτων͵

καὶ τὰς ἀνέσεις͵

καὶ τὰς μετεμπλοκάς͵

 καὶ τοὺς χρόνους͵

 καὶ τίνες τῶν δαιμόνων οἱ τοῦτο ποιοῦντες͵

καὶ ποῖος ποίῳ δαίμονι ἀκολουθεῖ͵

καὶ τίς τίνι οὐχ ἕπεται·

51. THROUGH observation you will discover that two of the demons are the sharpest, so quick that they almost overtake the movement of your mind the demon of fornication and the one which drags us off to blaspheme God But the second does not last for long, while the first, provided it does not stir our thoughts (logismoi) with passion, will not impede our knowledge of God

ναʹ Δύο τῶν δαιμόνων ὀξυτάτους παρατηρήσας εὑρήσεις͵ καὶ σχεδὸν τὴν κίνησιν τοῦ νοὸς ἡμῶν παρατρέχοντας· τὸν δαί μονα τῆς πορνείας καὶ τὸν συναρπάζοντα ἡμᾶς πρὸς βλασφη μίαν Θεοῦ· ἀλλ΄ ὁ μὲν δεύτερός ἐστιν ὀλιγοχρόνιος͵ ὁ δὲ πρότερος͵ εἰ μὴ μετὰ πάθους κινοίη τοὺς λογισμούς͵ οὐκ ἐμποδίσει ἡμῖν πρὸς τὴν γνῶσιν τὴν τοῦ Θεοῦ.

52. TO separate body from soul belongs solely to the One who united them; but to separate soul from body belongs also to one who longs for virtue. Withdrawal [into solitude] has been called by our fathers meditation on death and flight from the body.

νβʹ Σῶμα μὲν χωρίσαι ψυχῆς͵ μόνου ἐστὶ τοῦ συνδήσαντος· ψυχὴν δὲ ἀπὸ σώματος͵ καὶ τοῦ ἐφιεμένου τῆς ἀρετῆς. Τὴν γὰρ ἀναχώρησιν μελέτην θανάτου καὶ φυγὴν τοῦ σώματος οἱ Πατέρες ἡμῶν ὀνομάζουσιν.

53. THOSE who wickedly cherish the flesh and take thought for it to satisfy desires (Rom 13 14) should blame themselves, not [the flesh]. For they know the grace of the creator - those who have attained apatheia of the soul by means of the body, and to some extent zealously strive for the contemplation of beings.

νγ' Οἱ τὴν σάρκα κακῶς διατρέφοντες καὶ πρόνοιαν αὐτῆς εἰς ἐπιθυμίας ποιούμενοι͵ ἑαυτοὺς μὴ ταύτην καταμεμφέσθω σαν· ἴσασι γὰρ τὴν χάριν τοῦ Δημιουργοῦ οἱ τὴν τῆς ψυχῆς ἀπάθειαν διὰ τοῦ σώματος τούτου κτησάμενοι καὶ τῇ τῶν ὄντων θεωρίᾳ ποσῶς ἐπιβάλλοντες.

§ 54 DURING SLEEP

54. WHEN in the fantasies that arise during sleep the demons, attack the desiring part of the soul and show us such things as gatherings with friends, family banquets, dancing women and other similar pleasures, and we eagerly receive them, then we become sick in the [desiring] part [of our soul] and passion dominates.

νδ' Ὅταν ἐν ταῖς καθ΄ ὕπνον φαντασίαις τῷ ἐπιθυμητικῷ μέρει πολεμοῦντες οἱ δαίμονες αὐτοὶ μὲν δεικνύωσιν͵ ἡμεῖς δὲ προστρέχωμεν͵ συντυχίας γνωρίμων καὶ συμπόσια συγγενῶν καὶ χοροὺς γυναικῶν καὶ ὅσα ἄλλα τοιαῦτα ἡδονῶν ἀποτελεστικά͵ ἐν τούτῳ τῷ μέρει νοσοῦμεν καὶ τὸ πάθος ἰσχύει.

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 a sign of sickness.  Consider on the one hand undefined images to be [the sign of] an old passion, while defined images are the sign 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.

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[1] during the daytime by our [tempting-] thoughts; and

[2] at night by our dreams.

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.

§ 57. NEAR APATHEIA

[A] the first arises from natural seeds;

[B] while the other is engendered by the withdrawal of the demons

[1] humility, with

[2] compunction, and

[3] tears, and

[4] limitless longing (pothos) for God, and

[5] immeasurable eagerness for [our assigned] task.

 ταπεινοφροσύνη μετὰ

 κατανύξεως͵ καὶ

δάκρυον καὶ

πόθος πρὸς τὸ θεῖον ἄπειρος͵

καὶ σπουδὴ περὶ τὸ ἔργον ἀμέτρητος·

[1] vainglory with

[2] pride,

κενοδοξία μετὰ

ὑπερηφανίας

which capture the monk when the other demons go away.

One who perceives the beginnings of the first [peaceful] state will be even more sharply aware of the attacks of the demons.

Ὁ τοίνυν τηρῶν τὰ ὅρια τῆς προτέρας καταστάσεως͵ τὰς ἐπιδρομὰς τῶν δαιμόνων ὀξύτερον ἐπιγνώσεται.

§58_Use_Vainglory_to_drive_out_nail_with_nail

58.  THE demon of vainglory opposes the demon of sexual impurity; and it is impossible for them both to attack the soul at the same time; for the former promises honor while the latter produces disgrace So [1] whichever of them comes and oppresses you, form within yourself the [tempting-]thoughts of the opposing demon. If you are able, as they say, to use a nail to drive out a nail, you can know that you are near to the borders of apatheia, because your nous is strong enough to employ human thoughts to obliterate demonic thoughts.

νη'  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 ἧλον ἐκκρούειν͵ γίνωσκε σεαυτὸν πλησίον ὄντα τῶν ὅρων τῆς ἀπαθείας· ἴσχυσε γάρ σου ὁ νοῦς λογισμοῖς ἀνθρωπίνοις λογισμοὺς ἀφανίσαι δαιμόνων.

59. THE more progress the soul makes, the more [powerful] the antagonists who take their [predecessors'] place. I am not convinced it is always the same demons against whom we remain steadfast. This is best known by those who pay the most careful attention to temptations and who see the apatheia they have achieved being chipped away by successive demons.

νθ'  Ὅσῳ προκόπτει ψυχή͵ 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.

60. THE perfection of apatheia arises in the soul after the defeat of all the demons opposing the praktikē. Imperfect apatheia corresponds to the power of the particular demon that is still attacking us.

 ξ'   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.

61. THE nous cannot make progress or depart on the grand journey, entering the place of the incorporeals until it rightly orders its inner [life].  For  Its own domestic troubles routinely forceit back to the place from which it had set out.

ξα'  Οὐκ ἂν προέλθοι ὁ νοῦς͵ οὐδὲ ἀποδημήσει τὴν καλὴν 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.

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62. THE nous is blinded by both virtues and vices: the former keep it from seeing the vices; the latter keep it from glimpsing the virtues.

ξβ'  Τὸν νοῦν καὶ αἱ ἀρεταὶ καὶ αἱ κακίαι τυφλὸν ἀπεργάζονται· αἱ μέν͵ ἵνα μὴ βλέπῃ τὰς κακίας· αἱ δέ͵ ἵνα μὴ πάλιν ἴδῃ τὰς ἀρετάς.

§ 63 SIGNS of APATHEIA

63. WHEN the nous begins perform its prayers without distractions, then there commences an all-out battle day and night against the irascible part.

 ξγ´. Ὅταν ὁ νοῦς ἀπερισπάστως ἄρξηται ποιεῖσθαι τὰς προσευχάς, τότε περὶ τὸ θυμικὸν μέρος τῆς ψυχῆς νύκτωρ καὶ μεθ' ἡμέραν ὁ πᾶς συνίσταται πόλεμος.

64_nous_radiant

ἀρξάμενος τὸ οἰκεῖον φέγγος ὁρᾶν,

και πρὸς τὰ καθ' ὕπνον φάσματα διαμένων ἥσυχος,

καὶ λεῖος βλέπων τὰ πράγματα.

65. THE nous is healthy [and vigorous] when it does not imagine anything of this world at the time of prayer.

 ξε' Ἔρρωται νοῦς μηδὲν τῶν τοῦ κόσμου τούτου παρὰ τὸν καιρὸν τῆς προσευχῆς φανταζόμενος.

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66. THE nous that with God’s assistance has successfully completed [the work of] asceticism and drawn close to knowledge is hardly aware at all of the irrational part of the soul, because knowledge has snatched it up on high and separated it from perceptible things.

 ξς' Νοῦς σὺν Θεῷ πρακτικὴν κατορθώσας καὶ προσπελάσας τῇ γνώσει ὀλίγον η]̀ οὐδ' ὅλως τοῦ ἀλόγου μέρους τῆς ψυχῆς ἐπαισθάνεται, τῆς γνώσεως αὐτὸν ἁρπαζούσης μετάρσιον καὶ χωριζούσης τῶν αἰσθητῶν.

67. THE soul possesses apatheia not when it is unmoved by matters, but when it abides undisturbed even by the memory of them.

 ξζ´. Ἀπάθειαν ἔχει ψυχή, οὐχ ἡ μὴ πάσχουσα πρὸς τὰ πράγματα, ἀλλ' ἡ καὶ πρὸς τὰς μνήμας αὐτῶν ἀτάραχος διαμένουσα.

68. ONE who is perfect does not practice self-control, and one who has attained apatheia does not practice patient endurance, since patient endurance pertains to one who suffers, and self-control to one who is disturbed.

 ξη' Ὁ τέλειος οὐκ ἐγκρατεύεται, καὶ ὁ ἀπαθὴς οὐχ ὑπομένει, ἔπερ τοῦ πάσχοντος ἡ ὑπομονή, καὶ τοῦ ὀχλουμένου ἡ ἐγκράτεια.

69. A GREAT thing - to pray without distraction; a greater thing still - to sing psalms without distraction.

 ζθ´. Μέγα μὲν τὸ ἀπερισπάστως προσεύχεσθαι, μεῖζον δὲ τὸ καὶ ψάλλειν ἀπερισπάστως.

70. A MAN who has established the virtues in himself and is entirely permeated with them no longer remembers the law or the commandments or punishment. Rather, he says and does what [this] excellent condition suggests.

 ο´. Ὁ τὰς ἀρετας ἐν ἑαυτῷ καθιδρύσας, καὶ ταύταις ὅλος ἀνακραθείς, οὐκ ἔτι μέμνηται νόμου ἢ ἐντολῶν ἢ κολάσεως, ἀλλὰ ταῦτα λέγει καὶ πράττει ὁπόσα ἡ ἀρίστη ἕχις ὑπαγορεύει.

A

72. JUST  as wrestlers are accustomed to afflicting and being afflicted, so the demons wrestle with us and when they afflict us, they are afflicted by us in return. As it is said, ‘I will crush afflict and they will bne unable to rise’ (Ps 17 39) and ‘My enemies and those who afflicted me were weakened and fell down.’ (Ps 26 2)

 οβ' Εἰ οἱ παλαίοντες ἐν τῷ θλίβεσθαι καὶ ἀντιθλίβειν εἰσί, παλαίουσι δὲ ἡμῖν οἱ δαίμονες, καὶ αὐτοὶ ἄρα θλίβοντες ἡμᾶς ὑφ̓ ἡμῶν ἀντιθλίβονται. Ἐκθλιψω γὰρ αὐτούς, φησί, καὶ οἱ ἐχθροί μου αὐτοὶ ἠσθένησαν καὶ ἔπεσον.

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73. REST is yoked to wisdom, wearisome labor to prudence.  For just as wisdom cannot be attained without warfare the war cannot be conducted properly without prudence. To it is given [the task of] withstanding the irascibility of the demons, compelling the powers of the soul to function according to nature nature and preparing the way of wisdom.

 ογ' Ἀνάπαυσις μὲν τῇ σοφίᾳ, κόπος δὲ τῂ φρονήσει συνέζευκται· ου]κ ἔστι γὰρ σοφίαν κτήσασθαι ἄνευ πολέμου, καὶ οὐκ ἔστι κατορθῶσαι τὸν πόλεμον χωρὶς φρονήσεως· αὕτη γὰρ ἀνθίστασθαι τῷ θυμῷ τῶν δαιμόνων πεπίστευται, τὰς τῆς ψυχῆς δυνάμεις κατὰ φύσιν ἐνεργεῖν ἀναγκάζουσα, καὶ τὴν ὁδὸν τῆς σοφίας προευτρεπίζουσα.

74. THE temptation of the monk is a [tempting-]thought rising rises up through the passionate part of the soul and darkening the nous.

 οδ' Πειρασός ἐστι μοναχοῦ λογισμὸς διὰ τοῦ παθητικοῦ μέρους τῆς ψυχῆς ἀναβὰς καὶ σκοτίζων τὸν νοῦν.

75. THE sin of the monk is giving consent to the forbidden pleasure of a [tempting-]thought.

 οεʹ Ἁμαρτία ἐστὶ μοναχοῦ ἡ πρὸς τὴν ἀπηγορευμένην ἡδονὴν τοῦ λογισμοῦ συγκατάθεσις.

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76. THE angels rejoice when vice decreases, while the demons are glad when virtue [decreases].  For the former are servants of mercy and love, while the latter are subjects of anger and hatred. When the former approach they fill us with spiritual contemplation, while the latter cast the soul into shameful fantasies.

 ος' Ἄγγελοι μὲν χαίρουσι μειουμένης κακίας, δαίμονες δὲ τῆς ἀρετῆς· οἱ μὲν γάρ εἰσιν ἐλέους καὶ ἀγάπης θεράποντες, οἱ δὲ ὀργῆς καὶ μίσους ὑπήκοοι· καὶ οἱ μὲν πρότεροι πλησιάζοντες πνευματικῆς θεωρίας ἡμᾶςπληροῦσιν, οἱ δὲ δεύτεροι προσεγγίζοντες εἰς αἰσχρὰς τὴν ψυχὴν φαντασίας ἐμβάλλουσιν.

77. THE virtues do not cut back the attack of demons, but they preserve us from harm.

 οζ' Αἱ ἀρεταὶ οὐ τὰς τῶν δαιμόνων ὁρμὰς ἀνακόπτουσιν, ἀλλ' ἡμᾶς ἀθῴους διαφυλάττουσιν.

78. ASCETICAL practice is a spiritual method purifying the passionate part of the soul.

 οηʹ Πρακτική ἐστι μέθοδος πνευματικὴ τὸ παθετικὸν μέρος τῆς ψυχῆς ἐκκαθαίρουσα.

79

79. THE effects of [keeping] the commandments are not sufficient to perfectly heal the powers of the soul, unless their [corresponding] contemplations succeed one other in the nous. Cf KG 2.9;  2.15

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

80. IT is not possible to withstand all the thoughts (logismoi) suggested to us by the angels, but it is possible to overturn all the thoughts suggested by demons. After the first thoughts follows a state of peace; after the latter, turmoil.

 π' 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 εἰρηνικὴ κατάστασις, τοῖς δὲ δευτέροις τεταραγμενη.

81

81. LOVE is the offspring of apatheia; apatheia is the flower of the ascetical life (praktike). The ascetical life is brought intobeing by keeping the commandments, and their guard is the fear of God, begotten by right faith. Faith is an inherent good that exists naturally even in those who have not yet believed in God.

 πα' Ἀπαθείας ἔγγονον ἀγάπη· ἀπάθεια δέ ἐστιν ἄνθος τῆ πρακτικῆς· πρακτικὴν δὲ συνίστησιν ἡ τήρησις τῶν ἐντολῶν· τούτων δὲ φύλαξ ὁ φόβος τοῦ Θεοῦ, ὅστις γέννημα τῆς ὀρθ͂ς ἐστι πίστεως· πίστις δέ ἐστιν ἐνδιάθετον ἀγαθόν, ἥτις ἐνυπάρχειν πέφυκε καὶ τοῖς μηδέπω πεπιστευκόσι Θεῷ.

activating its own [proper] activity [energeia],

recognizes its own powers

τάς τε δυνάμεις ἐπιγινώσκει τὰς ἑαυτοῦ

and through that which interferes with it.

discovers the commandment that is able to heal it[s own activity]

83. THE impassioned nous waging warfare is unable to contemplate the logoi of the war; it is like someone who fights at night. But when it has acquired apatheia it will easily recognize the stratagems of the enemies.

 πγ' Ὁ νοῦς τὸν ἐμπαθῆ πόλεμον πολεμῶν οὐ θεωρήσει τοὺς λόγους τοῦ πολέμου· τῷ γὰρ ἐν νυκτὶ μαχομένῳ ἔοικεν· ἀπάθειαν δὲ κτησάμενος, ῥᾳδίως ἐπιγνώσεται τὰς μεθοδείας τῶν πολεμίων.

§_84

84. THE object of the ascetical life is love; of knowledge - theology. The beginnings of each are [respectively,] faith and natural contemplation. The demons that seize the passionate part of the soul are said to oppose the ascetical life, while those that disturb the reasoning [part] are called enemies of all truth and foes of contemplation.

 πδ' 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 πάλιν τῷ λογιστικῷ διοχλοῦσιν, ἐχθροὶ πάσης Ἀληθείας ὀνομάζονται καὶ ἐναντίοι τῇ θεωρίᾳ.

85

85. NONE of the things that purify the bodies remain with them once they are pure; but the virtues both purify the soul and remain with it when it is purified.

 πε' Οὐδὲν τῶν καθαιρότων τὰ σώματα σύνεστι μετὰ τοῦτο τοῖς καθαρθεῖσιν· αἱ δὲ ἀρεταὶ ὁμοῦ τε καθαίρουσι τὴν ψυχὴν καὶ καθαρθείσῃ συμπαραμένουσιν.

86

86. THE reasoning soul acts according to nature (kata phusin) when:

 πς' Κατὰ φύσιν ἐνεργεῖ ψυχὴ λογικὴ ὅταν

τὸ μεν ἐπιθυμητικὸν αὐτῆς μέρος τῆς ἀρετῆς ἐφίεται,

its irascible part (thumikon) fights for virtue, and

τὸ δὲ θυμικὸν ὑπὲρ αὐτῆς ἀγωνίζεται,

its reasoning part (logistikon) applies itself to the contemplation of beings.

τὸ δὲ λογιστικὸν ἐπιβάλλει τῇ θεωρίᾳ τῶν γεγονότων.

87

87. A PERSON making progress in [ascetical] practice reduces the passions, while one making progress in contemplation reduces ignorance. And although there will eventually be a complete destruction of the passions, some say that  ignorance [too] will end; while others say it will not. [On  “infinite ignorance” Cf. KG 3.88 and note]

 πζ' Ὁ μὲν προκόπτων ἐν πρακτικῇ τὰ πάθη μειοῖ, ὁ δὲ ἐν θεωρίᾳ τὴν ἀγνωσίαν· καὶ τῶν μὲν παθῶν ἔσται τοτὲ καὶ φθορὰ παντελής, τῆς δὲ ἀγνωσίας τῆς μὲν εἶναι πέρας, τῆς δὲ μὴ εἶναί φασι.

88

88. THINGS that are good or bad depending on how they are used produce both the virtues and the vices; it pertains to prudence to use them in one way or the other.

 πη' τὰ παρὰ τὴν χρῆσιν ἀγαθὰ καὶ κακὰ τῶν ἀρετῶν καὶ τῶν κακιῶν γίνεται ποιητικά· φρονήσεως δέ ἐστι λοιπὸν τὸ χρήσασθαι τούτοις πρὸς θάτερα.

89

ὅταν μὲν ἐν τῷ λογιστικῷ μέρει γένηται ἡ ἀρετή, καλεῖται
 φρόνησις καὶ
σύνεσις καὶ
σοφία.

ὄταν δὲ ἐν τῷ ἐπιθυμητικῷ,
 σωφροσύνη καὶ
ἀγάπη καὶ
ἐγκράτεια.

ὅταν δὲ ἐν τῷ θυμικῷ,
ἀνδρεία καὶ
ὑπομονή·

[4] But in the WHOLE of the SOUL [it] is justice.

ἐν ὅλῇ δὲ τῇ ψυχῇ, δικαιοσύνη

τὸ στρατηγεῖν πρὸς τὰς ἀντικειμένας δυνάμεἱς,

καὶ τῶν μὲν ἀρετῶν ὑπερασπίζειν,

 πρὸς δὲ τὰς κακίας παρατάττεσθαι,

τὰ δὲ μέσα πρὸς τοὺς καιροὺς διοικεῖν·

σωφροσύνης δὲ ἔργον τὸ βλέπειν ἀπαθῶς τὰ πράγματα τὰ κινοῦντα ἐν ἡμῖν φαντασίας ἀλόγους·

[4] JUSTICE effects a certain symphony and harmony among the [different] parts of the soul.

δικαιοσύνης δὲ τὸ συμφωνίαν τινὰ καὶ ἁρμονίαν τῶν τῆς ψυχῆς μερῶν κατεργάζεσθαι.

90. WHILE the fruit of sowing is sheaves, that of virtues is knowledge And just as tears accompany the sowing, so joy accompanies the sheaves (Ps 125:6)

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

§ 91 APOPHTHEGMATA

 91. IT is also necessary to inquire diligently concerning the paths of the monks who have travelled uprightly before us, and correct with reference to them. For there is much for us to discover of what they said and did so well.  For example, one of them said that a somewhat dry and regular diet, joined to love brings a monk more quickly into the haven of apatheia.

Ϛα´. Ἀναγκαῖον δὲ καὶ τὰς ὁδοὺς τῶν προοδευσάντων ὀρθῶς διερωτᾶν μοναχῶν καὶ πρὸς αὐτὰς κατορθοῦσθαι· πολλὰ γὰρ ἔστιν εὑρεῖν ὑπ΄ αὐτῶν ῥηθέντα τε καὶ πραχθέντα καλῶς· ἐν οἷς καὶ τοῦτό φησί τις αὐτῶν͵ τὴν ξηροτέραν καὶ μὴ ἀνώ μαλον δίαιταν ἀγάπῃ συζευχθεῖσαν θᾶττον εἰσάγειν τὸν μοναχὸν εἰς τὸν τῆς ἀπαθείας λιμένα.

 The same [monk] delivered one of the brethren who was being troubled by fantasies at night by recommending that he serve the sick while fasting. He said when asked that nothing quenches such passions as well as mercy.

̔ Ὁ δ΄ αὐτὸς ταρασσό μενόν τινα νύκτωρ τῶν ἀδελφῶν τῶν φασμάτων ἀπήλλαξεν͵ ἀσθενοῦσι μετὰ νηστείας ὑπηρετῆσαι προστάξας· οὐδενὶ γὰρ οὕτως͵ ἐρωτηθεὶς ἔφη͵ ὡς ἐλέῳ τὰ τοιαῦτα κατασβέννυται πάθη.

92

 92. UNTO the just Anthony came one of the wise men of that time, saying, ‘How can you endure, O father, without the comfort of books?’ He replied, ‘My book, philosopher, is the nature of beings, and it is there whenever I wish to read the words (logoi) of God’.

Ϛβ Τῷ δικαίῳ Ἀντωνίῳ προσῆλθέ τις τῶν τότε σοφῶν καὶ πῶς διακαρτερεῖς͵ εἶπεν͵ ὦ πάτερ͵ τῆς ἐκ τῶν βιβλίων παραμυθίας ἐστερημένος; Ὁ δέ φησι· τὸ ἐμὸν βιβλίον͵ φιλό σοφε͵ ἡ φύσις τῶν γεγονότων ἐστί͵ καὶ πάρεστιν ὅτε βούλομαι τοὺς λόγους ἀναγινώσκειν τοὺς τοῦ Θεοῦ.

93

93. THE vessel of election, Macarius the Egyptian elder, asked me, ‘Why is it that when we remember past injuries from men we destroy the soul’s power of memory, but it remains unharmed by memory of past injuries from demons?’ And when I had no answer and asked him to explain it to me he said, ‘It is because the former is contrary to nature (para phusin), while the second is in accordance with the nature (kata phusin) of the irascible [part] (thumos)’.

Ϛγ´. Ἠρώτησέ με τὸ σκεῦος τῆς ἐκλογῆς ὁ Αἰγύπτιος γέρων Μακάριος· τί δήποτε μνησικακοῦντες μὲν τοῖς ἀνθρώποις τὴν μνημονευτικὴν δύναμιν τῆς ψυχῆς ἀφανίζομεν͵ δαίμοσι δὲ μνησικακοῦντες ἀβλαβεῖς διαμένομεν; Κἀμοῦ πρὸς τὴν ἀπόκρισιν ἀπορήσαντος καὶ παρακαλοῦντος τὸν λόγον μαθεῖν͵ διότι͵ φησὶν ἐκεῖνος͵ τὸ μὲν πρότερον παρὰ φύσιν͵ τὸ δὲ δεύτερον κατὰ φύσιν ἐστὶ τοῦ θυμοῦ.

94. ON one occasion I visited the holy father Macarius at the full heat of midday, and I asked for some water to drink as I was burning with thirst, and he said, ‘Let the shade suffice, for there are many people at this very moment traveling or sailing who are deprived even of this.’ Then, when I repeated to him some sayings concerning self-control, he said, ‘Take courage, o child: for twenty years I have never taken as much as I wanted wanted of bread, water or sleep. I ate my bread by weight, drank water by measure, and snatched a little bit of sleep reclining against a wall’.

Ϛδ´. Παρέβαλον κατ΄ αὐτὴν τὴν σταθερὰν μεσημβρίαν τῷ ἁγίῳ πατρὶ Μακαρίῳ καὶ λίαν ὑπὸ τῆς δίψης φλεγόμενος ᾔτουν ὕδωρ πιεῖν· ὁ δέ φησιν· ἀρκέσθητι τῇ σκιᾷ· πολλοὶ γὰρ νῦν ὁδοιποροῦντες ἢ πλέοντες καὶ ταύτης ἐστέρηνται. Εἶτα λόγους μου πρὸς αὐτὸν περὶ ἐγκρατείας γυμνάζοντος· θάρσει͵ φησίν͵ ὦ τέκνον͵ ἐν ὅλοις ἔτεσιν εἴκοσι οὔτε ἄρτου͵ οὔτε ὕδατος͵ οὔτε ὕπνου κόρον εἴληφα· τὸν μὲν γὰρ ἄρτον μου ἤσθιον σταθμῷ͵ τὸ δὲ ὕδωρ ἔπινον μέτρῳ͵ τοῖς τοίχοις δὲ ἐμαυτὸν παρακλίνων μικρόν τι τοῦ ὕπνου μέρος ἀφήρπαζον.

95. ONE of the monks was informed of the death of his father, but he said to the one who informed him, ‘Stop blaspheming my father is immortal’.

Ϛε´. Ἐμηνύθη τινὶ τῶν μοναχῶν θάνατος τοῦ πατρός· ὁ δὲ πρὸς τὸν ἀπαγγείλαντα͵ παῦσαι͵ φησί͵ βλασφημῶν· ὁ γὰρ ἐμὸς πατὴρ ἀθάνατός ἐστιν.

96. ONE of the brothers asked one of the elders whether he would have him eat with his mother and his sisters when he went home for a visit: he said, ‘Do not eat with a woman’.

Ϛς´. Ἐπύθετό τις τῶν ἀδελφῶν ἑνὸς τῶν γερόντων εἰ κελεύοι τῇ μητρὶ καὶ ταῖς ἀδελφαῖς συμφαγεῖν αὐτὸν παραβαλόντα τῷ οἴκῳ· ὁ δέ͵ μετὰ γυναικός͵ εἶπεν͵ οὐ βρώσῃ.

97. ONE of the brothers possessed solely a book of the gospels, and he sold it to feed the hungry, saying something worthy of memory: ‘I have sold the word that told me, “Sell what you have and give to the poor “(Mt. 19:21)

Ϛζ´. Ἐκέκτητό τις τῶν ἀδελφῶν εὐαγγέλιον μόνον͵ καὶ τοῦτο πωλήσας ἔδωκεν εἰς τροφὴν τοῖς πεινῶσιν͵ ἄξιον μνήμης ἐπιφθεγξάμενος ῥῆμα· αὐτὸν γάρ͵ φησί͵ τὸν λόγον πεπώληκα τὸν λέγοντά μοι· πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς πτωχοῖς.

98. NEAR Alexandria there is an island in the northern part of the lake that is called Maria, and a monk who lives there is one of the most excellent of the company of the knowers. He proclaimed that everything done by the monks is done for one of five reasons:

Ϛη´. Ἔστι δέ τις παρὰ τὴν Ἀλεξάνδρειαν νῆσος κατ΄ αὐτὸ τὸ βόρειον μέρος τῆς λίμνης κειμένη τῆς καλουμένης Μαρίας͵ προσοικεῖ δὲ αὐτῇ μοναχὸς τῆς παρεμβολῆς τῶν γνωστικῶν ὁ δοκιμώτατος· ὅστις ἀπεφήνατο πάντα τὰ πραττόμενα ὑπὸ τῶν μοναχῶν πράττεσθαι δι΄ αἰτίας πέντε·

99. YET another monk said, ‘I strip away pleasures in order to eliminate excuses for anger. I know that [anger] always fights for pleasures and disturbs my nous and chases knowledge away.’  One of the elders said that love does not know how to store up food or money. And the same [monk] said, ‘I do not know that I have ever been deceived twice by the demons on the same matter.’

Ϛθ´. Ἄλλος δὲ πάλιν τῶν μοναχῶν· διὰ τοῦτο περιαιρῶ τὰς ἡδονάς͵ εἶπεν͵ ἵνα τὰς τοῦ θυμοῦ περικόψω προφάσεις· οἶδα γὰρ αὐτὸν ἀεὶ μαχόμενον ὑπὲρ τῶν ἡδονῶν καὶ ἐκταράσσοντά μου τὸν νοῦν καὶ τὴν γνῶσιν ἀποδιώκοντα. Ἔλεγε δέ τις τῶν γερόντων ὅτι ἡ ἀγάπη παραθήκας βρωμάτων ἢ χρημάτων τηρεῖν οὐκ ἐπίσταται. Ὁ δ΄ αὐτός· οὐκ οἶδα͵ φησίν͵ εἰς τὸ αὐτὸ δὶς ὑπὸ δαιμόνων ἀπατηθείς.

100. TO love all the brothers equally is not possible, but it is possible to meet them all with apatheia [by] being free from memory of evil and [from] hatred: priests are next after the Lord, because by means of the sacred mysteries they purify and pray for us; we are to revere the elders as the angels, for it is they who anoint us for our struggle and heal us when we are bitten by [wild] beasts.

ρ´. Πάντας μὲν ἐπ΄ ἴσης οὐ δυνατὸν τοὺς ἀδελφοὺς ἀγαπᾶν πᾶσι δὲ δυνατὸν ἀπαθῶς συντυγχάνειν μνησικακίας ὄντα καὶ μίσους ἐλεύθερον· τοὺς ἱερεῖς ἀγαπητέον μετὰ τὸν Κύριον τοὺς διὰ τῶν ἁγίων μυστηρίων καθαρίζοντας ἡμᾶς καὶ προσευχομένους ὑπὲρ ἡμῶν· τοὺς δὲ γέροντας ἡμῶν τιμητέον ὡς τοὺς ἀγγέλους· αὐτοὶ γάρ εἰσιν οἱ πρὸς τοὺς ἀγῶνας ἡμᾶς ἀλείφοντες καὶ τὰ τῶν ἀγρίων θηρίων δήγματα θεραπεύοντες.

SO now this, my dear Anatolius, is what I have said about ascetical practice, what I have discovered by the grace of the holy Spirit, gleaning from my crop of ripening grapes:  but if the sun of righteousness (Mal 3:20) shines forth upon us in his height, and the grape is fully ripened, then we shall drink his wine, which gladdens the heart of man (Ps 103 13), thanks to the prayers and intercession of the righteous Gregory who planted me, and those of the holy fathers who now water me, and by the power of Christ Jesus our Lord who causes me to grow (cf. 1Cor 3 6-7), to whom be glory and power unto the Ages of Ages, Amen.

Ἀλλὰ νῦν μέν μοι τοσαῦτα λελέχθω πρὸς σὲ περὶ πρακτικῆς͵ ποθεινότατε ἀδελφὲ Ἀνατόλιε͵ ὅσα χάριτι τοῦ ἁγίου Πνεύματος ἐν τῷ σπόρῳ περκαζούσης ἡμῶν τῆς σταφυλῆς ἐπιρωγολογούμενοι εὑρήκαμεν· εἰ δὲ σταθερὸς ἡμῖν ἐπιλάμψει τῆς δικαιοσύνης ὁ ἥλιος καὶ ὁ βότρυς πέπειρος γένηται͵ τότε καὶ τὸν οἶνον πιόμεθα αὐτοῦ τὸν εὐφραίνοντα καρδίαν ἀνθρώπου͵ εὐχαῖς καὶ πρεσβείαις τοῦ δικαίου Γρηγορίου τοῦ φυτεύσαντός με καὶ τῶν νῦν ὁσίων Πατέρων τῶν ποτιζόν των με͵ καὶ δυνάμει τῇ τοῦ αὐξάνοντός με Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν͵ ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.