Chapters of Disciples of Evagrius


1. The physician, insofar as he is a physician, also possesses medical skill, and when he does not practice [medicine], he is designated first before it: for he cuts first; and [then], secondarily, he heals. It is the same with God: first <...>. The appropriate medical skills are noetic [intellectual] qualities, but the qualities are in the incorporeal [beings?] , and God is above the incorporeal.	αʹ Ὁ ἰατρὸς ἅμα ἰατρός, ἅμα ἔχει τὴν ἰατρικήν καὶ μὴ ἐνεργῶν δὲ λέγεται πρῶτον ἀπ’ αὐτῆς· πρῶτον γὰρ τέμνει καὶ δεύτερον θεραπεύει. Ἐπὶ θεοῦ ὁμοίως· πρῶτον <...> Ἐπιτηδειότητες ἰατρικαὶ ποιότητές εἰσιν νοεραί, αἱ δὲ ποιότητες ἐν τοῖς ἀσωμάτοις εἰσίν, ὁ δὲ θεὸς ὑπὲρ τὸ ἀσώματόν ἐστιν [p.102]

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2. Everything that God is said to be, He is sometimes said to be according to essence, at other times according to activity. With regard to the Son and the Spirit it is according to essence; but with regard to creation, according to activity. For example, as father, principle, creator, ρrovident, judge. At the same time as he is considered to be God, He is considered to be father, <principle>, creator, judge, provident. However, it is not only when He creates, judges or exercises His providence that He is conceived as being; for as essential knowledge He is without beginning, as in this passage: “He who is has sent me,” (Ex 3.14) and, “From age to age you are,” (Ps 89.2) and other similar [passages].	(2) βʹ Ὅσα λέγεται εἶναι τὸν θεόν, τούτων τὰ μὲν κατ’ οὐσίαν, τὰ δὲ κατ’ ἐνέργειαν λέγεται εἶναι, ὡς μὲν πρὸς τὸν υἱὸν καὶ τὸ πνεῦμα ὁμοουσίως, ὡς δὲ πρὸς τὴν κτίσιν ἐνεργητικῶς, οἷον πατέρα, ἀρχήν, δημιουργόν, κριτήν, προνοητήν. Ἅμα δὲ τῷ ἐπινοηθῆναι θεόν, ἐπινοεῖται πατήρ, <ἀρχή>, δημιουργός, κριτής, προνοητής· οὐ μὴν δὲ δημιουργῶν ἢ κρίνων ἢ προνοῶν, τότε μόνον ἐπινοεῖται εἶναι· ἄναρχος γὰρ ὑπάρχει, οὐσιώδης γνῶσις ὑπάρχων, ὡς τὸ «ὁ ὢν ἀπέσταλκέ με», καὶ τὸ «ἀπὸ τοῦ αἰῶνος καὶ ἕως τοῦ αἰῶνος σὺ εἶ», καὶ τὰ ὅμοια. [pp.104-106 ]

3. To fire belongs the power to both exist and to burn, to illuminate and to dry up; however it does not do everything at the same time, because it illuminates even at a distance, while it does not burn what is distant.	(3) γʹ Τῷ πυρὶ ἅμα σύνεστι τὸ καίειν καὶ φωτίζειν καὶ ξηραίνειν, οὐ μὴν ἅμα ἐνεργεῖ τὰ πάντα· φωτίζει γὰρ καὶ ἀπὸ διαστήματος, καὶ οὐ καίει τὰ διεστηκότα. [p. 104]

4. The form of prophecy is fourfold: [1] in history as is said concerning Abraham, “the things said allegorically,” (Ga 4.24) and “in the exodus of Israel from Egypt;” (Ga 4.24) and [2] through a word suc as, “Behold, the virgin will be with child, etc.,” (Is 7.14, Mt 1.23) ; [3] thirdly, figuratively, like the story of Jonah (cf Jo 2, Mt 12.38-42) and “Take for yourself the garb of an inexperienced shepherd”, (Za 11.15) etc. ; [4] and fourth, by riddles, such as “‘What do you see?’ He replies: ‘The fowler’s basket,’” (Za 11.15) and again: “a walnut branch” (cf Jer 1.11) and “a cauldron” (cf Jer 1.13). Be amazed at how in sensible things there are mystical words about everything.	(4) δʹ Τὸ τῆς προφητείας εἶδος τετραχῶς γίνεται, οἷον· ἐν ἱστορίᾳ, ὡς τὸ ἐπὶ τοῦ Ἀβραάμ, «ἅτινά ἐστιν ἀλληγορούμενα», καὶ τὸ «ἐν ἐξόδῳ Ἰσραὴλ ἐξ Αἰγύπτου»· καὶ διὰ λόγου, ὡς τὸ «ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει» καὶ τὰ ἑξῆς· καὶ τρίτον τυπικῶς, ὡς τὸ Ἰωνᾶ καὶ τὸ «λάβε σεαυτῷ σκεύη ποιμένος ἀπείρου» καὶ τὰ ἑξῆς· καὶ τέταρτον δι’ αἰνιγμάτων, ὡς τὸ «τί σὺ ὁρᾷς; ὁ δὲ εἶπεν· ἄγγος ἰξευτοῦ», καὶ πάλιν ῥάβδον καρυΐνην καὶ λέβητα καὶ τὰ ἑξῆς. Θαύμασαι δὲ ὅτι πῶς ἐν τοῖς αἰσθητοῖς κεῖνται λόγοι μυστικοὶ περὶ πάντων. [pp. 106-108]

8. Just as for one who suffers [from an illness]of the eyes the eye-salve accords with nature [even] more than for one who is healthy, so for the soul, the body accords with nature; however, [souls] in the health of the Monad do not need this material thickness.	(8) ηʹ Ὥσπερ τῷ πάσχοντι ὀφθαλμὸν κατὰ φύσιν ἐστὶ τὸ κολλύριον <μᾶλλον> ἤπερ τῷ ὑγιαίνοντι, οὕτως τῇ ψυχῇ κατὰ φύσιν ἐστὶ τὸ σῶμα· αἱ δ’ ἐν τῇ τῆς μονάδος οὖσαι ὑγείᾳ ταύτης τῆς ὑλώδους παχύτητος οὐ χρείαν ἔχουσιν. [p. 110]

50. Pride naturally follows after success. <Indeed>, when <demons> cannot persuade you to sin, they suggest attributing the success to the horse and not to the rider, [that is,] to yourself and not to God. But if a man does not submit to them they make him deride the brothers who have not been successful, not realizing that he derides the very One who helps him, Who judges that while one should be delivered from the passions quickly, another [should be delivered] slowly – like a good physician.	(50) νʹ Ἡ ὑπερηφανία ἐπὶ κατορθώμασι πέφυκεν ἐπιγίνεσθαι· ὅταν <γὰρ οἱ δαίμονες> μὴ ἰσχύσωσί σε πεῖσαι τοῦ ἁμαρτάνειν, ὑποβάλλουσι τῷ ἵππῳ καὶ μὴ τῷ ἡνιόχῳ, ἑαυτῷ καὶ μὴ τῷ θεῷ, ἐπιγράψαι τὸ κατόρθωμα· ἐπὰν δὲ μὴ συγκαταθῆται αὐτοῖς ὁ ἄνθρωπος, τοὺς μὴ κατορθώσαντας ἀδελφοὺς ποιοῦσιν αὐτὸν ἐξουθενεῖν· οὐκ οἶδε [ὁ ἀδελφὸς] δὲ ὅτι τὸν ἴδιον αὐτοῦ βοηθὸν ἐξουθενεῖ, ὅστις κρίσει τινὶ τὸν μὲν τῶν παθῶν ταχέως, τὸν δὲ οὐ ταχέως ἀπήλλαξεν ὡς ἀγαθὸς ἰατρός. [p. 50]

91. He is vain who wishes to be praised for what contributes to obtaining knowledge: he is like a doctor who boasted not of health, but rather of poultices and eye salve.	(91) ϟαʹ Κενόδοξός ἐστιν ὁ ἐπὶ τῶν συντελούντων πρὸς γνῶσιν θέλων δοξασθῆναι, καὶ ὅμοιός ἐστιν ἰατρῷ οὐκ ἐπὶ τῇ ὑγείᾳ καυχωμένῳ, ἀλλ’ ἐπὶ τῶν καταπλασμάτων ἢ τῶν κολλουρίων. [p.182]

99. Virtue is the use, both reasonable and in accordance with nature, of neutral things given by God: vice is their use contrary to nature. And thus one who makes proper use of them receives the true knowledge that fills them; while one who misuses them acquires false opinions about them. Thus from the dramatic battleground of the Desert, everything lit in stark contrasts, the fury of demons opposing the virtue of the new martyrs, to the mundane struggle – with its own very real possibilities of growth and purification. The relationship between virtue and true understanding – as old as Plato and Aristotle	(99) ϟθʹ Ἀρετή ἐστι τὸ εὐλόγως καὶ κατὰ φύσιν τοῖς δεδομένοις ὑπὸ τοῦ θεοῦ μέσοις χρήσασθαι, κακία δὲ τὸ παρὰ φύσιν αὐτοῖς χρᾶσθαι. Ὁ οὖν καλῶς αὐτοῖς χρησάμενος λήψεται τὴν ἐναποκειμένην ἐν αὐτοῖς ἀληθῆ γνῶσιν• ὁ δὲ κακῶς, ψευδῶς τὰς περὶ αὐτῶν ὑπολήψεται δόξας. [p. 190]

100. At first it is not possible to chant psalms and pray without distraction, for this requires lengthy training and the suppression of all passions: [namely,] concupiscence; indignation; vainglory; and the rest. Guide for the discouraged and clarification of seeming contradiction in Evagrius’ texts	(100) ρʹ Οὐκ ἔστι παραυτίκα ψάλλειν καὶ εὔχεσθαι ἀπερισπάστως• πολλῆς γὰρ προπαρασκευῆς δεῖται καὶ στερήσεως πάντων τῶν παθῶν, ἐπιθυμίας, θυμοῦ, κενοδοξίας καὶ τῶν λοιπῶν. [p. 190]

101. He repents who has acquired a dispassionate concept opposed to the previous passionate concept.	(101) ραʹ Οὗτος μετανοεῖ ὁ ἀπαθὲς νόημα κτησάμενος ἀντικείμενον τῷ πρώτῳ [ἀντικειμένῳ] ἐμπαθεῖ νοήματι. [p. 190]

102. The nous turns three [times]: from vice to virtue, from virtue to knowledge, and from knowledge to prayer. Thus criticism that Evagrius prizes knowledge above love resolved when knowledge is seen as the gateway into prayer.	(102) ρβʹ Τριχῶς τρέπεται ὁ νοῦς, ἀπὸ κακίας ἐπ’ ἀρετήν, καὶ ἀπὸ ἀρετῆς ἐπὶ γνῶσιν, καὶ ἀπὸ τῆς γνώσεως ἐπὶ τὴν εὐχήν. [p. 192]

110. He who honors the wealthy because he is wealthy honors wealth, just as [one who honors] medicine [honors] the physician. And conversely, he who despises the poor; of marl for the just and the wise, etc.	(110) ριʹ Ὁ πλούσιον τιμῶν διὰ τὸ εἶναι πλούσιον τὸν πλοῦτον τιμᾷ, ὥσπερ <τὴν> ἰατρικὴν ὁ τὸν ἰατρόν· καὶ ἐκ τοῦ ἐναντίου ὁ πτωχὸν ἐξουθενῶν· καὶ ἐπὶ δικαίου καὶ σοφοῦ καὶ τὰ ἑξῆς. [p. 198]

150. The nous may [sometimes] be found [indulging] in either the noetic concepts of the things of the world, or in their contemplations. And while it encounters passions in noetic concepts, in contemplations [it encounters] wanderings.	(150) ρνʹ Ὁ νοῦς ἢ ἐν τοῖς νοήμασι τῶν τοῦ κόσμου πραγμάτων ἢ ἐν ταῖς θεωρίαις αὐτῶν εὑρεθήσεται· καὶ ἐν μὲν τοῖς νοήμασιν ὢν τοῖς πάθεσι ἀπαντᾷ, ἐν δὲ ταῖς θεωρίαις ταῖς πλάναις. [pp. 226-228 ]

2. CAPITA CATENAE NICETAE IN EVANGELIUM SECUNDUM LUCAM	(SC 514, pp. 260-268)

199 Second Circumcision
199. Moses brings man out of sin in action; but Jesus, his successor, performs a second circumcision - that of sin in thought. (cf. Evag. KG 4.12; KG 6.6; KG 6.66) Origen devotes Homily 26 on Joshua to the stone knife/sword that is the word of God by which Jesus effects a second circumcision (Hom.Josh,6.2b), that circumcises from every uncleanness, cuts back impurities, separates vices from those who hear, and removes each thing by which the strength of the mind [vis mentis] and natural efficiency is covered over	(199) Ὁ μὲν Μωϋσῆς τὸν ἄνθρωπον ἐκ τῆς κατ’ ἐνέργειαν ἁμαρτίας ἐξάγει· ὁ δὲ Ἰησοῦς διαδεχόμενος ἐκ δευτέρου περιτέμνει, τουτέστι τὸ κατὰ διάνοιαν ἁμάρτημα.

200. It is not the priest, but rather the Samaritan who healed the half-dead man, (cf Lk 10.30-33) who does not speak the prophetic word, “it is not possible to apply a poultice, oil, or bandages.” (Is 1.6). That he came with foreknowledge is evident from the fact that he had bandages, wine, and oil; for he brought these things with him because of the large number of the wounded.	(200) [Διὰ τοῦτο ἴσως·] Ὁ μὲν ἱερεὺς οὐκ ἐθεράπευσεν, ὁ δὲ Σαμαρείτης τὸν ἡμιθνῆτα, ὃς οὐδὲ λέγει ὡς ὁ προφητικὸς λόγος· «οὐκ ἔστι μάλαγμα ἐπιθεῖναι οὔτε ἔλαιον οὔτε καταδέσμους»· ὅτι δὲ προνοίᾳ ἦλθε, δῆλον ἐκ τοῦ καταδέσμους ἔχειν, οἶνον, ἔλαιον· διὰ πολλοὺς γὰρ τραυματίας ἐπήγετο ταῦτα. [p. 260]

201. The angels correspond to the living, the demons [correspond to the] the dead, and the sick are the men to whom the physician came.	(201) Ζώντων μὲν [οὖν] λόγον ἐπέχουσιν οἱ ἄγγελοι, νεκρῶν δὲ οἱ δαίμονες, νοσούντων δὲ οἱ ἄνθρωποι πρὸς οὓς καὶ ὁ ἰατρὸς ἦλθε. [p. 262]

202. it is according to the underlying objects that the Savior is named; in fact, if you say the rational nature is sick, ;1 is called a doctor; but if it is a sheep, shepherd; and of men, (it is said) the king.	(202) Πρὸς [δὲ] τὰ ὑποκείμενα πράγματα ὀνομάζεται ὁ σωτήρ· ἐὰν γὰρ ἄρρωστον εἴπῃς τὴν λογικὴν φύσιν, ἰατρὸς λέγεται· ἐὰν πρόβατον, ποιμήν· ἀνθρώπων δὲ βασιλεύς. [p. 262]
203
203. There are three matters: the physician, the medications, [and] the patient. [Hippocr, Epid.1.2.5]	(203) Τρία [γε μὴν] εἰσὶ πράγματα, ὁ ἰατρός, τὰ φάρμακα, ὁ πάσχων·
One who takes the medication but is not healed, is not healed either because of the doctor's prescription, or because of the ineffectiveness of the medicine, or because of his own indiscipline.	ὁ οὖν λαβὼν τὸ φάρμακον καὶ μὴ ἰαθείς, ἤτοι παρὰ τὴν τοῦ ἰατροῦ πρόσταξιν ἢ παρὰ τὴν τῶν φαρμάκων ἀσυμφορίαν ἢ παρὰ τὴν ἰδίαν οὐκ ἰάθη ἀταξίαν·
But the physician of souls adapts his prescription to each case, and his commands are adapted to the passions; it is therefore because of his own indiscipline that the sick person does not recover his health.	ὁ δὲ τῶν ψυχῶν ἰατρὸς καταλλήλως προστάσσει, καὶ τοῖς πάθεσιν αἱ ἐντολαὶ αὐτοῦ κατ- άλληλοι· παρ’ ἰδίαν τοιγαροῦν ἀταξίαν ὁ ἄρρωστος οὐχ ὑγιαίνει. [p. 262]

204. The physicians have recorded in writing the way in which we are to care for each member; but the Savior gave as a concise medication, “You shall love your neighbor,” (Mt 22.39) and prior to it, “You shall love the Lord your God,” (Mt 22.37) through which we are also able to observe the other commandments.	(204) Ἕκαστον τῶν μελῶν ἔγραψαν οἱ ἰατροὶ πῶς δεῖ θεραπεύεσθαι· ὁ δὲ σωτὴρ σύντομον φάρμακον τὸ «ἀγαπήσεις τὸν πλησίον σου» εἶπε καὶ πρότερόν γε τὸ «ἀγαπήσεις κύριον τὸν θεόν σου», δι’ οὗ δυνατὸν καὶ τὰς ἄλλας τηρεῖν ἐντολάς. [p. 264]

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