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Praktikos §1-5
PROLOGUE (symbolism of the habit)
and INTRODUCTION

A Carthusian enters the Grand Chartreuse
The Belles Heures of John Duke of Berry,1408 fol 97.

Translation by Luke Dysinger, O.S.B. (translation in public domain)
Greek text based on: Sources Chrétiennes N° 171;& PG 40.^[1]


EVAGRIUS the MONK [*Prologue: Letter to Anatolius*]	ΕΥΑΓΡΙΟΥ ΜΟΝΑΧΟΥ

[1.] SINCE you recently wrote to me in Scetis from the Holy Mountain, dear brother Anatolius, demanding that I explain to you the symbolic habit of the Egyptian monks - for you believe it to be neither accidental nor superfluous that [the habit] is so different from what other people wear - I will therefore tell you what we have learned concerning this from the holy fathers.	Ἐπειδή μοι πρώην δεδήλωκας ἀπὸ τοῦ ἁγίου ὄρους ἐν τῇ Σκίτει καθεζομένῳ, ποθεινότατε ἀδελφὲ Ἀνατόλιε, καὶ τὸ συμβολικὸν σχῆμα τῶν ἐν Αἰγύπτῳ μοναχῶν σαφηνισθῆναί σοι παρεκάλεσας· οὐ γὰρ εἰκῇ οὐδὲ αρέλκον αὐτὸ νενόμικας ^[484] τοσαύτην παραλλαγὴν ἔχον παρὰ τὰ λοιπὰ σχήματα τῶν ἀνθρώπων· φέρε, ὅσα παρὰ τῶν ἁγίων Πατέρων περὶ τούτου μεμαθήκαμεν, ἐξαγγείλωμων.

[*Cassian, Inst.* 3**]
[2.] THE hood (koukoullion) is a symbol of the grace of our Saviour [and] God: it shelters their mind (hegemonikon) and nurses their childlike [relationship] with Christ in the face of those who are always attempting to beat and wound it. Anyone who bears this hood on his head is truly chanting [the inner meaning of the psalm],	Τὸ μὲν κουκούλλιον σύμβολόν ἐστι τῆς χάριτος τοῦ Σωτῆρος ἡμῶν Θεοῦ σκεπαζούσης αὐτῶν τὸ ἡγεμονικὸν καὶ περιπαλπούσης τὴν ἐν Χριστ'͂ νηπιότητα διὰ τοὺς ῥαπίζειν ἀεὶ καὶ τιτρώσκειν ἐπιχειροῦντας. Ὅσοι τοίνυν ἐπὶ τῆς κεφαλῆς φέρουσι τοῦτο δυνάμει ψάλλουσι ταῦτα·
Unless the Lord builds the house and guards the city, in vain do the builder and watchman labor (Ps. 126:1).	ἐὰν μὴ ^[486] Κύριος οἰκοδομήσῃ οἶκον καὶ φυλάξῃ πόλιν, εἰς μάτην ἐκοπίασεν ὁ οἰκοδομῶν καὶ ὁ φυλάσσειν πειρώμενος.
Words like these produce humility and uproot the primordial vice of pride that cast Lucifer the Day-Star down to the earth (Is. 14:12).	Αἱ δὲ τοιαῦται φωναὶ ταπεινοφροσύνην μὲν ἐμποιοῦσιν, ἐκριζοῦσι δὲ ὑπερηφανίαν τὸ ἀρχαῖον κακόν, τὸ κατασεῖσαν εἰς τὴν γῆν τὸν Ἑωσφόρον τὸν πρωῒ ἀνατέλλοντα.

[*cf. Cassian, Inst.* 5**]
[3.] THE nakedness of their hands manifests the absence of hypocrisy in their way of life. Vainglory is [terribly] clever at covering and darkening virtues, always hunting for the esteem [glory] that comes from men and chasing faith away.	Τὸ δὲ γεγυμνῶσθαι τὰς χεῖρας τὸ ἀνυπόκριτον τῆς πολιτείας ἐμφαίνει· δεινὴ γὰρ ἡ κενοδοξία συγκαλύψαι καὶ συσκιάσαι τὰς ἀρετάς, ἀεὶ δόξαν παρὰ ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητοῦντες;
For how it is possible for you to believe, it says, when you receive glory from one another; and the glory that comes only from God you do not seek? (Jn 5:44).	Πῶς γὰρ δύνασθε͵ φησί͵ πιστεῦσαι͵ δόξαν παρὰ ἀλλήλων λαμβάνοντες͵ καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητοῦντες;
For the good ought to be chosen for no other [reason] than itself. Apart from this, anything that moves us to do good will appear far more precious than the good itself: and nothing could be more absurd than to consider and assert that something is better than God!	Δεῖ γὰρ τὸ ἀγαθὸν μὴ δι΄ ἕτερον ἀλλὰ δι΄ αὐτὸ μᾶλλον εἶναι αἱρετόν· εἰ γὰρ μὴ τοῦτο δοθείη͵ φανήσεται τὸ κινοῦν ἡμᾶς πρὸς τὴν ἐργασίαν τοῦ καλοῦ πολλῷ τιμιώτερον ὑπάρχον τοῦ γινο μένου͵ ὅπερ τῶν ἀτοπωτάτων ἂν εἴη Θεοῦ τι κρεῖττον ἐννοεῖν τε καὶ λέγειν

[*Cassian, Inst.* 5**]
[4.] AND again, the scapular that wraps a round the shoulders in the form of a cross is a symbol of the faith in Christ that sustains th[ose who are] gentle, and always, despite obstacles, permits them to work unimpeded.	̔ Ο δὲ ἀνάλαβος πάλιν ὁ σταυροειδῶς τοῖς ὤμοις αὐτῶν περιπλεκόμενος σύμβολον τῆς εἰς Χριστόν ἐστι πίστεως ἀναλαμβανούσης τοὺς πραεῖς καὶ περιστελλούσης ἀεὶ τὰ κωλύοντα καὶ τὴν ἐργασίαν ἀνεμπόδιστον αὐτοῖς παρεχούσης.

[*Cassian, Inst.* 1.1 ; Inst. 1.11**]
[5.] THE belt tied around their loins repels all impurity and declares, It is good for a man not to touch a woman’ (I Cor. 7:1).	̔ Η δὲ ζώνη περισφίγγουσα τοὺς νεφροὺς αὐτῶν ἀπωθεῖται πᾶσαν ἀκαθαρσίαν καὶ τοῦτο παραγγέλλει· καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι.

[*Cassian, Inst.* 1.7**]
[6.] THEY wear the sheepskin - those always carrying around in their bodies the death of Jesus (2 Cor. 4:10) and muzzling all the irrational passions of the body, cutting back the wickedness of the soul by their communion in good;	³⁷ Τὴν δὲ μηλωτὴν ἔχουσιν οἱ πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες καὶ φιμοῦντες μὲν πάντα τὰ τοῦ σώματος ἄλογα πάθη͵ τὰς δὲ τῆς ψυχῆς κακίας μετουσίᾳ τοῦ καλοῦ περικόπτοντες·
and loving poverty but fleeing from avarice as the mother of idolatry (Col. 3:5)	καὶ πενίαν μὲν ἀγαπῶντες͵ πλεονεξίαν δὲ φεύγοντες ὡς εἰδωλολατρίας μητέρα.

[*Cassian, Inst.* 1.8**]
[7.] THE staff is a tree of life to all who hold it, reliable for those who lean on it as on the Lord (Prov. 3:18).	Ἡ δὲ ῥάβδος ξύλον ζωῆς ἐστι πᾶσι τοῖς ἀντεχομένοις αὐτῆς͵ καὶ τοῖς ἐπερειδομένοις ἐπ΄ αὐτὴν ὡς ἐπὶ Κύριον ἀσφαλής.

[8] THE habit, then is like a symbol which summarizes [these] things. And these are the words the fathers always say to them: [when conferring it] :	⁴⁵ Καὶ τούτων μὲν σύμβολον ὡς ἐν ἐπιτομῇ τῶν πραγμάτων τὸ σχῆμα· τὰ δὲ ῥήματα ταῦτά ἐστιν ἃ πρὸς αὐτοὺς ἀεὶ λέγουσιν οἱ Πατέρες·
“Faith, o [my] child is steadied by the fear of God And [this fear] in turn [is strengthened] by continence. This latter [virtue] is made unshakable by patient endurance and hope:	τὴν πίστιν͵ ὦ τέκνα͵ βεβαιοῖ ὁ φόβος ὁ τοῦ Θεοῦ͵ καὶ τοῦτον πάλιν ἐγκράτεια͵ ταύτην δὲ ἀκλινῆ ποιοῦσιν ὑπομονὴ καὶ ἐλπίς͵
from these is born apatheia [dispassion], which brings into being love. Love is the door to knowledge of nature which leads to theology and the supreme blessedness.”	ἀφ΄ ὧν τίκτεται ἀπάθεια͵ ἧς ἔγγονον ἡ ἀγάπη͵ ἀγάπη δὲ θύρα γνώσεως φυσικῆς ἣν διαδέχεται θεολογία καὶ ἡ ἐσχάτη μακαριότης.

[9.] And so concerning the holy habit and the teaching of the elders, let these things we have said [suffice].	Καὶ περὶ μὲν τοῦ σχήματος τοῦ ἱεροῦ καὶ τῆς διδασκαλίας τῶν γερόντων τοσαῦτα ἡμῖν ἐπὶ τοῦ παρόντος εἰρήσθω.

BUT concerning the life of the ascetic and the knower I now propose to describe in detail not [merely] what I have heard or seen, but what I have also been taught by [the elders] to say to others. I have compactly divided ascetical matters into a hundred chapters, and mattters of knowledge into fifty, plus six hundred.	Περὶ δὲ τοῦ βίου τοῦ τε πρακτικοῦ καὶ τοῦ γνωστικοῦ νυνὶ διηγού μεθα͵ οὐχ ὅσα ἑωράκαμεν ἢ ἠκούσαμεν͵ ἀλλ΄ ὅσα τοῦ καὶ ἄλλοις εἰπεῖν παρ΄ αὐτῶν μεμαθήκαμεν͵ ἑκατὸν μὲν κεφαλαίοις τὰ πρακτικά͵ πεντήκοντα δὲ πρὸς τοῖς ἑξακοσίοις τὰ γνω στικὰ συντετμημένως διελόντες·
And some things I have concealed and shadowed over, so that we do not throw holy things to dogs nor cast pearls before swine (Mat. 7:6). But this will be clear to those who have embarked on the same quest [**ichnos =searching for traces**].	καὶ τὰ μὲν ἐπικρύψαντες͵ τὰ δὲ συσκιάσαντες͵ ἵνα μὴ δῶμεν τὰ ἅγια τοῖς κυσὶ μηδὲ βάλωμεν τοὺς μαργαρίτας ἔμπροσθεν τῶν χοίρων. ῎εσται δὲ ταῦτα ἐμφανῆ τοῖς εἰς τὸ αὐτὸ ἴχνος αὐτοῖς
ch_1-5

by the same [Evagrius] TREATISE on the PRAKTIKÉ: 100 CHAPTERS	ΤΟΥ ΑΥΤΟΥ ΛΟΓΟΣ ΠΡΑΚΤΙΚΟΣ ΚΕΦΑΛΑΙΑ Ρ´

1. CHRISTIANITY is the teaching of our Savior Christ consisting of asctical practice, the [contemplation of] nature, and theology.	α´. Χριστιανισμός ἐστι δόγμα τοῦ Σωτῆρος ἡμῶν Χριστοῦ ἐκ πρακτικῆς και φυσικῆς καὶ θεολογικῆς συνεστός.
2. THE Kingdom of Heaven is apatheia (dispassion) of the soul together with true knowledge of beings	β´. Βασιλεια ουρανων εστιν απαθεια ψυχης μετα γνωσεως των οντνων αληθους
3.THE Kingdom of God is knowledge of the Holy Trinity exercised according to the capacity of the nous (mind/intellect) and bestowing incorruptibility upon it	γ´. Βασιλεια Θεου εστι γνωσις της αγιας Τριαδος συμπαρεκτεινομενη τη συστασει του νοος, και υπερβαλλουσα την αφθαρσιαν αυτου.
4. WHATEVER a person ardently loves (eros) he will want completely. And what he wants he will struggle to acquire. Now every pleasure is preceded by desire (epithumia) and desire is born of sensation: thus that which is not subject to sensation is also free from passion.	δ´. Ουτινος τις ερα τουτου και εφιεται παντως, Και ου εφιεται, τουτου και τυχειν αγωνιζεται· και πασης μεν ηδονης επιθυμια καταρχει, επιθυμιαν δε τικτει αισθησις το γαρ αισθησεως αμοιρον και παθους ελευθερον.
5. AGAINST the hermits the demons engage in naked combat. Against those laboring at virtue in monasteries or communities they arm the more careless of the brethren.	ε´. Τοῖς μὲν ἀναχωρηταῖς ὁι δαίμονες γυμνοὶ προσπαλαίουσι, ² τοῖς δὲ ἐν κοινοβίοις ἢ συνοδίαις κατεργαζομένοις τὴν ³ ἀρετὴν τοὺς ἀμελεστέρους τῶν ἀδελφῶν ἐφοπλίζουσι·
For the second battle is much lighter than the first, since there cannot be found on earth men more bitter than the demons, or [able] to undertake all their evil doings together.	πολλῶ ⁴ δὲ κουφότερος ὁ δεύτερος πόλεμος τοῦ πρώτου διότι οὐκ ⁵ ἔστιν εὑρεῖν ἐπὶ τῆς γῆς ἀνθρώπους πικροτέρους δαιμόνων ⁶ ἢ πᾶσαν ἀθρόως αὐτῶν ὑποδεχομένους τὴν κακουργίαν.

^[1]ENGLISH TEXT: This translation owes much to the literal and melifluous version by Simon Tugwell, O.P., Evagrius Ponticus, Praktikos & On Prayer (Oxford:Faculty of Theology, 1987). Serious students of Evagrius are urged to obtain the excellent translation of Robert E. Sinkewicz, Evagrius Ponticus, The Greek Ascetic Corpus (Oxford U.P., 2003). Less literal English translations of Evagrius’ Praktikos may be found in: Early Fathers from the Philokalia (Faber) The Philocalia, vol. 1 (Faber); and J. E. Bamberger's Evagrius Ponticus, Praktikos and Chapters on Prayer (Cistercian).

GREEK TEXT: The Greek version given above is based on both Migne (PG 40, 1220-1236, 1244-1252, 1272-1276.) and the critical edition of A & C. Guillaumont, ser. Sources Chrétiennes N° 171, (Paris, Cerf, 1971), pp. 482-715.

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