THE FIFTH CENTURY_

V,1. ADAM is the image (Rom 5:14) of Christ, and that of the reasoning nature is Eve, on account of whom the Christ has left his Paradise.

5,1. Αδαμ τυπος του Χ. Ενα δε της λογικης φυσεως δι ην ο Χ. εξηλθε της παραδεισου αυτου.

5.2

V,2. THE hearers of the sensible Church are separated from one another only by by [their] place[s]; but in the intelligible [Church], those who are opposed to one another [are separated] by [their] place and [their] bodies.

An allusion to physical segregation according to different roles and ecclesiastical (and probably also social) orders within the worshipping community. The various ranks and functions within in the liturgical assembly are attested in early church orders (Apostolic Tradition, Didascalia; Apostolic Constitutions esp. Bk 8.ch 4) and were considered by Evagrius and later writers (Maximus Confessor, Germanus of Constantinople, Dionysius the Aereopagite) to be an earthly reflection of the celestial hierarchy.(KG 5.4; 5.6; 5.11).through which divine providence is ministered (cf. KG 4.89 and associated note)

5,2. Οι ακροωμενοι της φανερας εκκλησιας τοποις των αλλων κεχωρισμενοι εισιν οι δε της εν τωι ουρανωι ελλκησιας και τοποις και σωμασιν κεχωρισμενοι εισιν.

5.3

V,3. JUST as those who reside in this world catch a very small glimpse of the world to come, so those who are in the last world see something of the luminous rays of the Blessed Trinity.

In the ascending ranks of worlds and ages, the contemplative in each rank is able to perceive something of the next-highest world.

5,3. Οι εν τουτωι τωι κοσμωι οντες και του μελλοντος επιθυμουντες την θεωριαν αυτου εκμερους ορωσι· εα δε τον δρομον αυτων καλως τελεσωσι και --ταντησωσι δηλαυγως οψονται αυτον.

5.4

V,4. AN archangel is the reasoning essence to whom has been confided the logoi concerning providence and judgement and those of the worlds of angels.

Each of the ranks of reasoning beings is responsible for ministering the providence of God to the rank below it, and thus assist them in their ascent.  This is especially true of the celestial orders: (KG 6.76, 4.89; Sch 164 On Prov 17.17).

5,4. Αρχαγγελος εστι φυσις λογικη ασωματος ητις διακονιαν περισσευουσαν {διαφερουσαν} εν τωι των αγγελων ταγματι πεπιστευται.

5.5

V,5. TWO among the worlds purify the passible part of the soul, one of them by praktike, and the other by cruel torment.

Ascetical practice characterizes the human world; punishment facilitates spiritual progress in both the human and demonic realms Cf. Sch 268 On Prov 24.9; Sch 194 on Prov. 19.11; Sch 294 On Prov 30.17.

5,5. Το της ψυχης παθητικον δυο μεγαλαι πολιτειαι καθαιρουσι η τε των εντολων εργασια και η του νοος ταπεινοτης και λυπη.

5.6

V,6. THE contemplation of angels is named [the] celestial Jerusalem and the mountain of Zion: now if those who have believed in Christ have approached the mountain of Zion and the city of the living God, it is therefore in the contemplation of angels which have been and will be[come] those who have believed in Christ, that from which their fathers have come up from and gone down into Egypt.

5,6. Ει η των αγγελων γνωσις επουρανιος Ιερουσαλημ και Σιων ονομαζεται οι πιστευουσιν εις Χρ. και προσεληλυθασι τωι αγιωι ορει αυτου και τηι πολει θεου ζωντος δηλον οτι τηι των αγιων αγγελων αυτου γνωσει προσεληλυθασιν.

5.7

V,7. AN angel is the reasoning essence to whom have been confided the logoi that concern providence and judgement and those of the worlds of men.

Angels “instruct”humans and minister divine providence: Prak 24; Sch 163 On Prov 17.17; Sch 189 On Prov. 19.4; Sch 7 On Ps 16.13(2-3); Sch 38 On Eccl 5.7-11; Sch 7 On Ps 15.7

5,7. Αγγελος εστι φυσις λογικη ασωματος ητις υπο του θεου την προς τους αγιους διακονιαν πεπιστευται τους μελλοντας κληρονομειν σωτηριαν..

5.08

V,8. THOSE who have cultivated their earth during the six years of praktike, these will feed orphans and widows not in the eighth year but in the seventh; for in the eighth year there are no orphans and widows.

All but the last phrase of kephalaion is found in  Sch 208 On Prov 20.4.  In this sequence of five kephalaia (KG 5.8 - 5.12 Evagrius alternates between allegorical and explicit description of the judgments (kriseis) or metaphysical transformations by which intelligent beings (noes) make spiritual progress towards union with God.  Here the six years of praktike correspond to the askesis of human life prior to death; the seventh (sabbath) corresponds to the comparatively restful (cf KG 4.44) transformations (judgments) after death; and the eighth year (or day) is the Eschaton. Cf. also:; Skem.6;  Sch 76 on Ps 118.164.  For symbolic circumcision of the eighth day and Resurrection of Christ see KG 6.7; for circumcision on the sixth, seventh and eighth days, KG 5.83. See note on KG 1.90 for Evagrius use of days and years as eschatological allegory.

5,8. Οι την γην αυτων εν τοις εξ ετεσι της εργασιας ειργασαντο ουκ εν τωι ογδοωι ετει αλλ' εν τωι εβδομωι τους τε ορφανους και τας χηρας θρεψουσι· εν γαρ τωι ογδοωι ετει ορφανοι και χηραι ουκ εισιν.

V,9. AMONG men, some will feast with the angels, others will mingle with the brood of demons, and others will be tormented with impure men.

5,9. Των ανθρωπων οι μεν εορτην ποιουσι μετα των αγγελων οι δε ταις των δαιμονων αγελαις επιμιγνυνται οι δε μετα των ανθρωπων βασανιζονται.

V,10. “THE first-born” are reasoning natures that, in each of the worlds, approach the higher transformation.

5,10. Πρωτοτοκοι εισι φυσεις λογικαι αι τηι αρετηι αυτων πρωτευουσι των αδελφων αυτων.

5.11

V,11. FROM the order of angels come the order of archangels and that of psychics; from that of psychics (will come that) of demons and of men; and from that of men will come anew that of angels and demons, if a demon is that which, because of an abundance of thumos, has fallen the praktike and has been joined to a darkened and extensive body.

Cf. Letter 56.4; Sch 8 On Ps. 1.5(1). This explicit description of successive transforming judgments (kriseis) probably contributed to Evagrius' posthumous condemnation.  The Greek text is quoted in Maximus Confessor, Scholia on Denys PG IV, 173B.  For the doctrine condemned as heretical: cf. Canons of the 5th Council against Origen, anathema 5, Sacr. Col.., IX, col. 397, combined with II, 8 (cf Zöckler, Evagrius Ponticus, Münich, 1893, p. 86-87.)

5,11. Εξ αγγελικης καταστασεως εις την ανθρωπινην πολιτειαν ολισθαινουσιν οι ανθρωποι και εξ αυτης αυθις εις την διαμονων ταπεινοτητα καταβιβαζονται εαν δε αναστρεφωνται του αναβηναι εις τους βαθους ων απεπεσον ανερχονται.

Ἐξ ἀγγελικῆς καταστάσεως καὶ ἀρχαγγελικῆς, ψυχικὴ κατάστασις γίνεται· ἐκ δὲ τῆς ψυχικῆς, δαιμο-νιώδης καὶ ἀνθρωπίνη· ἐκ δὲ τῆς ἀνθρωπίνης, ἄγγελοι πάλιν καὶ δαίμονες γίνονται.

5.12

V,12 THE nous that is divested of the passions and sees the logoi of beings does not henceforth truly receive the eidola that (arrive) through the senses; but it is as if another world is created by its knowledge, attracting to it its thought and rejecting far from it the sensitive world.

Evagrius' teaching that the purified nous is able to fashion worlds (KG 5.81;cf.KG 5.41 5.42) is explained here as a contemplative perception rather than a power of physical creation.  Freed by ascetical practice from limited sense-perception, the nous is able to behold the logoi, the inner purposes and meanings of God, rather than being stamped or distracted by the superficial effects and images (idola) of physical nature.  This allows one to behold a whole world or inner universe within the self: Evagrius describes this in detail in Schol 15 on Eccl. 3,10-13, commenting on Eccl 3.11, He has placed the world (or age aiona) within his heart. See also Peri Logismon (On Thoughts) 17 and Skemmata (Reflections) 39 and 38. As Evagrius notes in KG 1.65, the tumultuous conflicts of these subjective, noetic worlds that have been created from richly diverse knowledge contrasts with the peace and longing of naked noes in the world to come.

5,12. Ει ο νους εκδεδυται τα παθη και χαριτι κυριου ορατικοςεστι των οντων τοτε και παντων των αισθητων καταφρονησει διοτι το πνευματικον αυτου οικοδομειται και ευρος {χωρητικος} εν τηι διαθεσει αυτου εσται παρα παντα τον κοσμον και εκεισε απο της παντων των φανερων ορασεως την δινοιαν αυτου ελκυσει.

5.13

V,13. THE intelligible cloud is the reasoning nature which has been entrusted by God to give drink to those who sleep far from it. (Ex. 19:9)

Although “Cloud” often has a negative connotation in Evagrius' ascetical writings in the sense of “clouded” perception or contemplation (Vir & Vic 4; Eight Thoughts 4.6; 6.3; Thoughts/Peri Log. 42; Prayer 128), it also has a positive significance in the exegetical texts, as a symbol of reasoning nature (Cf.Sch 3 On Ps 4.3; Sch 3 On Ps 107.5); or the holy powers (Sch 22 On Ps 67.35; Sch 3 On Ps 96.4; Sch 4 On Ps 98.7) that are entrusted with the care of others (Sch 3 On Ps 134.7).

5,13. Νεφελη πνευματικη εστι φυσις λογικη ασωματος ητις υπο θεου ποτισαι τους ακακους πεπιστευται.

5.14

V,14. JUST as when the sun rises things which are elevated a little from the ground cast a shadow, so also to the nous which begins to approach the logoi of beings, objects appear obscurely.

In this series of four kephalaia (5.14-5.17) Evagrius uses the symbols of sun, shadow, cloud, and light to describe of different levels and experiences of contemplation.  Here as the nous ascends from contemplating objects to contemplating their logoi, the objects become “shadowed,” “obscured”: that is, less prominent than their logoi.

5,14. Ωσπερ εν τηι του ηλιου ανατοληι και τα λιθιδια της γης σκιαν ποιει ουτως και προ του νοος του αρχομενου εκλαμπειν εν γνωσει τα τουτου του κοσμου πραγματα το πρωτον οραται.

5.15

V,15. THE nous that is divested of the passions becomes completely like light, because it is illuminated by the contemplation of beings.

Of the three sources of the “light of the nous” described in KG 1.74, Evagrius here emphasizes the third possibility: luminosity arising from the contemplation of beings. On the light of the nous and its possible origins: cf. KG 1.35, 1.74; 1.81, 2.29; 3.44, 3.52, 5.15; Sch.258 on Prov. 23.22 ; Prak. 64; Gnost. 45; Prayer 75; Thoughts/Peri.Log. 17, 39, 40, 42; Skem. 2, 4, 23, 25, 27; Letter 39.5; Antiret. 6.16.

5,15. Οταν ο νους εκδυηται τα παθη ολος εκλαμπει ως φως και εσται δηλαυγως ορατικος παντων των του θεου ποιηματων.

5.16

V,16. THE intelligible (large or storm-) cloud is spiritual contemplation which contains within it the logoi of providence and the judgement of those who are on earth.

As in KG 5.13, “Cloud” signifies both the angels who are the ministers of divine providence (Sch 3 On Ps 134.7. cf. Sch 7 On Ps 16.13), as well as contemplation of the logoi of providence and judgment.

5,16. Ζοφος πνευματικος εστι θεωρια πνευματικη ητις τους της τε προνοιας και της κρισεως του θευ λογους πεπιστευται.

V,17. JUST as waves when they rise cast a shadow, and then immediately appear again without shadow, so when the logoi of beings flee from the pure nous, they will immediately be known again.

On the alternation between contemplation of logoi and pure imageless contemplation: Thoughts/Peri.Log. 40.

5,17. Ωσπερ τα κυματα υψουμενα σκιαν ποιει και ευθυς παυεται και η σκια λευεται ουτως προ νοος πνευματικου καιπερ εστιν εμποδια μικρα ευχερως αφανιζεται.

V,18. DEMONS only imitate colors, forms and size, but the holy powers also know how to transform the nature of the body by disposing it for services that are necessary. And that happens among the composite [natures]; but of the incorporeal nature there are no such logoi, as someone has said.

5,18. Δαιμονες εν χρωμασι μονον και εν σχημασιν σωματος ομοιουνται αι δε αγιαι δυναμεις και εις την του σωματος ποιοτητα θεου εντοληι μεταμορφουνται {μετατιθενται}.

5.19

V,19. THE resurrection of the body is the passage from the bad quality to the superior quality.

In the threefold sequence of KG 5.19, 5.22, and 5.25 Evagrius describes “resurrection” of (1) body, (2) soul, and (3) nous as symbols of the spiritual movement from ascetical struggle to impassibility and knowledge.  This corresponds to his model of spiritual ascent from (1) praktike (asceticism, culminating in apatheia); to (2) theoria physike (contemplation of creation); finally culminating in (3) theologia (knowledge/contemplation of the divine nature). Cf. Prak. 1

5,19. Η μικρα του σωματος αναστασις εστιν η μεταθεσις αυτου εκ πτωσεως της ασελγειας εις την του αγιασμου αναστασιν.

V,20. THE life vivifies first the living, then those who live and those who are dead; but at the end it will vivify also the dead.

5,20 Η αληθινη ζωη τηρει τους ζωντας ζωοποιει δε και τους νεκρους.

5.21

V,21. IT is not in all worlds that you will find Egypt; for in the others you will see Jerusalem and the mountain of Sion.

5,21. Εν επουρανιωι Ιερουσαλημ και εν ορει Σιων την ασωματων {{}-ων} θεωριαν ευρησεις.

5.22

V,22. THE resurrection of soul is the return from order of passibility to the impassible state (apatheia).

Cf. Note to KG 5.19 The ascetical struggle leads to apatheia. Prak. 2; 64.

5,22. Μικρα της ψυχης αναστασις εστι μεταθεσις εκ της εμπαθειας εις την ης απαθειας καταστασιν.

V,23. THE multiform movement and the various passions of the reasoning beings (logikoi) have forced the logoi that concern providence to appear obscurely; and their various orders have rendered hidden the logoi that concern judgement.

5,23. Πληθος των λογων και των παθων τον της κρισεως τε και της προνοιας του θεου σκοπον γνοφωδη και σκοτεινον ποιει.

V,24. THE logoi which concern judgment are secondary, as has been said, in relation to the logoi that concern the movement and providence.

5,24. ^[329] Οι πατερες λεγουσιν οτι οι της κρισεως λογοι δευτεροι εισι των της κινησεως λογων.

5.25

V,25. THE resurrection of the nous is the passage from ignorance to true knowledge.

Cf. Note to KG 5.19 The spiritual journey culminates in the nous' experience of knowledge/contemplation of the divine nature.

5,25. Μικρα του νοος αναστασις εστιν η εξ αγνοιας εις γνωσιν μεταβολη.

V,26. JUST as it is not the same thing for us to see the light as to speak of the light, even so, to see God is not the same thing as to understand something concerning God.

5,26. Οσ τον θεον ουχ εωρακε λεγειν περι αυτου ου δυναται.

5.27

V,27. THUMOS, when it is disturbed, blinds the one who sees, and epithumia, when it is moved irrationally, hides visible objects.

Anger blinds: cf. Prayer 21; Prak 21; 62; Thoughts/Peri Log.32; Gnost. 5; Sch 4 on ps. 6.8(1).  Irrational desire: Sch 14 On Ps 108.19; cf. Sch 127 On Prov.11.17

5.27 Ὁ θυμὸς μὲν ταρασσόμενος τὸν ὁρῶντα τυφλοῖ, ἐπιθυμία δὲ ἀλόγως κινουμένη τὰ ὁρώμενα πραγ́ματα κρύπτει.[Hr-nfg 231=E14]

sch 4 on ps. 6.8(1) 4. Οὐδὲν οὕτω τυφλοῖ νοῦν ὡς θυμὸς ταρασσόμενος. [= PG 12.1176

[S1] Ο θυμος ο τεραττων την ορασιν αποτυφλοι η δε κακη επιθυμια τα ορατα αποκρυπτει.

5.28

V,28. THE intelligible sword (Eph 6:17) is the spiritual saying that separates the body from the soul, or from vice and the ignorance.

Sch 6 On Ps 7.13(1); Sch 3 On Ps 44.4(1); Sch 2 On Ps 63.4; Sch 2 On Ps 149.6(2);cf Sch 276 On Prov.24.22c. Of the armor of the Spirit describes by St. Paul's in Eph 6.17-18 (breastplate, shield, sword, helmet against arrows/darts of the enemy, cf. Sch 9 On Prov 1.13) Evagrius defines the sword here and in KG 6.6, the shield in KG 5.31) and the helmet in KG 5.34, aa well as the arrow of the enemy in KG 6.53.  St. Paul's armor is repeatedly invoked by Origen in a similar way: e.g. Hom 7 on Num 12.1; Hom 20 on Num 25.1; Hom 6.2. & Hom 9.2 on Judges.

Sch 6 in Ps 7.13(1). 6. ῥομφαία ἐστὶ νοητὴ λόγος πνευματικὸς χωρίζων ψυχὴν ἀπὸ σώματος ἢ κακίας ἢ ἀγνωσίας. [= P 13]

5,28. Μαχαιρα πνευματικη εστι λογος πνευματικος οστις διαχωριζει τε την ψυχην του σωματος και αυτης την της αγνοιας κακιαν αποκοπτει.

V,29. JUST as those who come into cities to see their beauty are amazed by looking at each work, so also the nous, when it approaches the logoi of beings, will be filled with spiritual desire and will not withdraw from admiration.

5,29. ^[331] Ωσπερ οι θεαται γενομενοι των των πολεων καλλων θαμβωι αυτων εκτενει κατεχονται ουτες και ο νους θεατης των του θεου ποιηματων γενομενος εκτενει κατεχεται θαμβωι αφ ου ουδεις αυτον αποσπαν δυναται.

5.30

V,30. IF the kingdom of heaven is the contemplation of beings, and if the former, according to the saying of Our Lord, is within us, (Lk 17:21) and if our inner [self] is occupied by demons, it is therefore quite rightly said that it is said that Philistines occupy the Promised Land. (Mt 12:43-45; Lk 11:24-26).

Kingdom of Heaven: Prak. 2 - 3; Epist.Fid. Sch 2 on Prov. 1.1; Sch. 20 & 21 on Ps.9,37 ; Sch.6(2) on Ps.134.12 ; Sch 5 on Ps.142, 8; Sch 5 on Ps.144, 13; 5.  Evagrius agrees with Origen that the promised land signifies “either the place of virtues or the glory of the kingdom of God.” (Origen, Homily 2.(1.1.) on Numbers.  The Philistines (Antirrhet, Prol.) represent “vices and sins” (Origen, Homly 4 (1) on Judges)  and “the hostile powers" (KG 5.68; 6.49..Origen, Homily 13 (3) on Genesis; Hom 27 On Num. .

5,30. Ει βασιλεια των ουρανων η των οντων θεωρια εστι και αυτη κατα το ρημα του κυριου εντος ημων εστι τα δε εντος ημων υπο των δαιμονων κεκρατηται καλως ειρηται οτι οι Φιλισταιοι την της επαγγελιας γην κατεχουσιν.

5.31

V,31. THE intelligible shield (Eph 6:16 ) is practical knowledge that guards unharmed the passible part of the soul.

Cf. Prak 77; Sch 12 On Ps.5.13. Of the rest of the armor of the Spirit described by St. Paul's in Eph 6.17-18 (breastplate, shield, sword, helmet against arrows/darts of the enemy, cf. Sch 9 On Prov 1.13) Evagrius defines the sword in KG 5.28 and in KG 6.6, the shield here KG 5.31) and the helmet in KG 5.34, aa well as the arrow of the enemy in KG 6.53.  St. Paul's armor is repeatedly invoked by Origen in a similar way: e.g. Hom 7 on Num 12.1; Hom 20 on Num 25.1; Hom 6.2. & Hom 9.2 on Judges.

5,31. Θυρεος πνευματικος εστιν η γνωσις η εργαζομενη ητις το παθητικον της ψυχης αβλαπτον σκεπαζει.

5.32

V,32. WHAT is contained in the first cup resembles wine, that is the knowledge of incorporeal [beings]; and what (is contained) in the second bears the sign of water, I mean the contemplation of bodies. And it is there that the cup of these two has been mixed for us by Wisdom (cf. Prov 9.2,5; ).

In Sch.104 on Prov 9.2 : the “bowl” of mixed wine is knowledge of incorporeals and of providence and judgment.  See KG 1,23  for the angelic “bread” of spiritual knowledge,  In KG 2.44 Evagrius distinguishes between this “bread,” eaten only by the few, and the “chalice” from which all drink. Similar symbolic interpretations of the eucharistic chalice are found in Gnost 14 and Letter 27.

5,32. Πληθυνουσης εν ημιν της σεβασμιας του θεου σοφιας εν οινωι και εν υδατι η μιξις αυτης εν ημιν· τουτων δε την θεωριαν σπουδαιως ζητει.

5.33

V,33. THE iniquitous treasurer {steward} cannot till the earth because he has forsaken the virtues of his soul; and the wretch, on the other hand, is ashamed to beg (Lk 16:3) - he who is the teacher of others. And he teaches with anger these who are henceforth below him; he who has now withdrawn to remain among the quarrelsome.

Cf. Gnost.10 and 30.

5,33. Οικονομος σοφος εστιν ος το δομα ο υπο θεου πεπιστευται εν -- διακρισει διαδιδωσι τοις συνδουλοις αυτου, τουτ' εστιν εν τωι δικαιωι του καιρου.

5.34

V,34. THE intelligible helmet (Eph 6:16) is spiritual knowledge that guards unharmed the intelligent part of the soul.

Of the rest of St. Paul's armor of the Spirit in Eph 6.17-18 (breastplate, shield, sword, helmet against arrows/darts of the enemy, cf. Sch 9 On Prov 1.13), Evagrius defines the sword in KG 5.28 and in KG 6.6, the shield in KG 5.31) and the helmet here, as well as the arrow of the enemy in KG 6.53.

5,34. Η περικεφαλαια η πνευματικη εστιν η πνευματικη γνωσις η το της ψυχης λογικον αβλαπτον παρατηρουσα.

V,35. IF the bread of the reasoning nature is the contemplation of beings, and if we have received the order to eat the former by the sweat of our brow, (Gen 3:19) it is evident that it is by the praktike that we ate the former.

5,35. Ει της λογικης φυσεως αρτος η των οντων γνωσις εστι ταυτην δε -- ιν ιδρωτι του προσωπου ημων φαγειν παρηγγελμεθα δηλον οτι εν τηι των εντολων θεου εργασιαι τουτον φαγομεν.

V,36. THOSE who have inherited the Promised Land will slay with all their might the Philistines who are there, for fear that, when Joshua becomes old among them, he will not cease going out with their force, and so they not again become slaves of the Philistines.

5,36. ^[333] Οι την της επαγγελιας γην εκληρονομησαν πασηι δυναμει τους αλλοφυλους αποκτεινατωσαν μηποτε Ι. εν αυτοις γηρασας παυσηται τε εν τηι δυναμει αυτων εκπορευομενος και παλιν δουλευωσιν τοις αλλοφυλοις.

V,37. THE intelligible [fish-]hook (Ez 32.3; Job 40:20 lxx) is the spiritual teaching that draws the soul from the depth of vice towards virtue.

5,37. Αγκιστρον πνευματικον εστιν η πνευματικη διδασκαλια ητις εκ του της κακιας βυθου την ψυχην ανελκει.

V,38. HE who fights for apatheia will arm himself with the commandments, and he who (fights) for the truth with knowledge will exterminate his enemies.
    The defeat of the first occurs when he does what the law forbids and [defeat] of the second when he takes the lead in false teachings and opinions.

Cf. Sch 1 On Ps. 143.1; Sch 12 On Ps.5.13; Prak 83.

5,38. Ο υπερ της απαθειας στρατευομενος οπλιζεσθω ταις του θεου εντολαις ο δε υπερ της αληθειας οπλιζεσθω τηι γνωσει αυτου και ουτως εναντιον των πολεμιων αυτου εκπορευεσθω. εστι δε η του πρωτου ηττα εν τωι ͅ μηδεν ποιειν αυτον ων παρηγγελται του δε δευτερου εν τωι παρεκπεσειν αυτον της αληθειας εν τηι διδασκαλιαι αυτου ωστε αρχηγον γενεσθαι διδασκαλιων πλανουσων.
[S1] He who fights for apatheia will arm himself with the commandments of God, and he who (fights) for the truth, will choose to arm himself with knowledge, and thus he will go out against their enemies. There will be a defeat of the first, when he will not do what is commanded of him and (defeat) of the second, when, in his doctrine, he will fall from the truth and will become the head of the erroneous doctrines.

V,39. IN pure thoughts [there] is imprinted a splendid sky to see and a spacious region where it appears how the logoi of beings and of the holy angels approach those who are worthy. And this vision that is imprinted - irritation causes it to be seen [only] obscurely, and anger when it flames up destroys it completely.

Cf. Sch 291 On Prov 24.27; Cf. Skemm 14, 38; 39.

5,39. ^[335] Ο θεου τοπος (Exod, 24:1) 1̓ ειρηνη κεκληται η δε ειρηνη εστι καταστασις απαθειας της λογικης φυσεως· ος δη αν επιθυμησηι τον θεον αυτου εν αυτωι ενοικειν σπουδηι την αυτου ψυχην παντων ͅ των παθων καθαρισατω.
[S1] The place of God (Exod, 24:1) is called peace, and peace is the state of dispassion of the reasonable nature. He who therefore wishes that his God resides in him will purify with care his soul of all passions.

V,40. THE intelligible mountain (Ex 19:3) is spiritual contemplation placed at a great height which it is difficult to approach: when the nous has attained it, it will become a seer of all the objects lying below.

For Evagrius the holy mountain can signify knowledge of God (Sch 23 On Ps 77.54) or Christ: Sch 3 On Ps 3.5; Sch 3 On Ps 42.2(2). This may therefore be a reference to the mountain of Transfiguration (Mt. 17:3; Mk 8:4; Lk 9:30) which affords a glimpse of the heavenly kingdom in the light of Christ (KG 4.23) and the two luminaries Moses and Elijah (KG 2.90). Evagrius notes that in the Transfiguration we see our eschatological destiny and the body we shall eventually receive (KG 4.41). Origen employs the ascent of Mount Sinai as an allegory of spiritual progress entailing ascetical effort followed by (aural) contemplation: “when you have come to Mount Sinai, [...] completed many labors and overcome many troubles and temptations, scarcely at long last will you deserve to receive the commands of freedom and to hear from the Lord: I am the Lord your God” (Homily 8.1 on Exodus). 

5,40. Πνευματικον ορος εστιν η πνευματικη θεωρια η εν υψει κειμενη εις ην ο νους καταντησας παντων των περι των φυσεων λογων εποπτης γινεται.

5.41

V,41. ONE in whose soul the intelligible world is completely imprinted abstains from all corruptible desire, and is henceforth ashamed of what formerly gave him pleasure, his logismoi reproaching him for his former insensitivity.

Pure hearts enter the “field” that is contemplation of the intelligible world: Sch 291 On Prov 24.27. cf. Sch 38 On Eccl 5.7-11.On the creation of a world in the nous KG 5.12, 5.81; cf. KG 5.41.  On shaping the sensible world in the mind for the sake of knowledge: Skemm 39; on the anchorite who dwells there in justice: Skemm 14 & 38.

5.41 Ὁ τὸν νοητὸν κόσμον ἐν ἑαυτῷ περιφέρων τυπούμενον, παύεται μὲν ἁπάσης ἐπιθυμίας φθαρτῆς· αἰσχύνεται δὲ ἐπὶ τούτοις λοιπὸν ἐφ᾿ οἷς πρότερον ἥδετο, τοῦ λογισμοῦ πολλάκις ἐγκαλοῦντος αὐτῷ τὰ τὴς προτέρας ἀναισθησίας.5,41 [Hr-nfg 231=E15]

[S1] Ος τον πνευματικον κοσμον εν τηι της ψυχης αυτου θεωριαι περιεχων περιπατει, παυσεται δη πασης επιθυμιας της φθορας, μεγα δε αισχυνθησεται επι τοις προ του αυτωι πεπραγμενοις της διακρισεως μεμφομενης αυτου πασαν την προτεραν αναισθησιαν.

5.42_world_created_in_bous

V,42. THE world created in the mind seems difficult to see by day, the nous being distracted by the senses and by the sensible light that shines; but at night it can be seen, luminously imprinted at the time of prayer.

On the creation of a world in the nous KG 5.12, 5.81; cf. KG 5.41.  The  “imprint of another heaven”, full of logoi and angels:Letter 39.5On shaping the sensible world in the mind for the sake of knowledge: Skemm 39; on the anchorite who dwells there in justice: Skemm 14 & 38. Of the three sources of the “luminosity of the nous” described in KG 1.74, Evagrius here emphasizes the third possibility: luminosity arising from the contemplation of beings. On the light of the nous and its possible origins: cf. KG 1.35, 1.74; 1.81, 2.29; 3.44, 3.52, 5.15; Sch.258 on Prov. 23.22 ; Prak. 64; Gnost. 45; Prayer 75; Thoughts/Peri.Log. 17, 39, 40, 42; Skem. 2, 4, 23, 25, 27; ; Antiret. 6.16.

5.42 Ὁ ἐν τῇ διανοίᾳ κόσμος κτιζόμενος μεθ' ἡμέραν μὲν δυσδιάγνωστος εἶναι δοκεῖ, τῶν αἰσθήσεων περισπωσῶν τὸν νοῦν, καὶ τοῦ αἰσθητοῦ φωτὸς περιλάμποντος· νύκτωρ δὲ ἔστιν ἰδεῖν αὐτὸν περιφανῶς κατὰ τὸν καιρὸν τῆς προσευχῆς ἐκτυπούμενον. [Hr-nfg 232, =E16]

[S1] Ο της πνευματικης θεωριας κοσμος ο εν τωι νοι συνεστηκως εν ταις αρεταις δηλαυγως οραται εν δε τωι μετακλινεσθαι αυτων διατελως σκοτιζεται.

V,43. THE intelligible path (Jn 14:6) is the state of the reasoning soul, on which the nous as it advances will encounter objects and will understand their logoi.

5,43. Η πνευματικη οδος εστιν εξις λογικης ψυχης ευκαταστατος εν ηι ο νους τρεχων τοις ουσι συνανται και τηι οψει αυτων ευφραινεται.

V,44. IF the anger of dragons is their wine (Deut 32:33) and if the Nazarenes in accordance with the law abstain from wine, (cf. Num 6:3) the law has therefore ordained that the Nazarines are to be without anger. (Deut 33:33; Num 7:3)

Sch 206 On Prov. 20.1; Sch 8 On Ps 68.13; cf. Thoughts/Peri.Log 5; Sch 25 On Ps 18.49; Letter 56.4.

5.44 Εἰ θυμὸς δρακόντων ὁ οἶνος αὐτῶν, . . εἰ δὲ οἴνου οἱ Ναζαραῖοι κατὰ τὸν νόμον ἀπέχονται, θυμοῦ ἄρα τοὺς Ναζαραίους ἐκτὸς εἶναι νενομοθέτηται.[scholion 206 In Prov. 20:1 (pp. 300-302)]

[S1] Ει θυμος δρακοντων οινος κακος εστι του δε οινου οι νασιραιοι απεχεσθαι κελευονται δικαιον αρα εστι τους πνευματικους νασιραιους του θυμου διαπαντος απεχεσθαι.

V,45. THE nous is named head of the the soul, and virtues are signified by the word hair; when he will be deprived of it, the Nazarene will be separated from gnowledge and will be taken bound by his enemies .

5.45 Ὁ νοῦς μὲν κεφαλὴ τῆς ψυχῆς ὀνομάζεται, αἱ δὲ ἀρεταὶ τριχῶν ἐπέχουσι λόγον, ὧν στερηθεὶς Ναζιραῖος, τῆς γνώσεώς τε χωρίζεται καὶ δέσμιος ὑπὸ τῶν πολεμίων ἀπάγεται  [Hr-nfg 231=E17]

[S1] Ο νους κεφαλη της ψυχης ονομαζεται αι δε αρεται τριχες της ναζιραιοτητος αυτου ης απεστερημενος αν εις τας των εχθρων αυτου χειρας παραδιδοται.

5.46

V,46. THE high priest is He who addresses supplications to God (Heb. 5.7) for all reasoning nature and separates some from evil, and others from ignorance.

Christ is the Great high Priest (Heb 4.14) who offers supplications on our behalf (Heb 5.7). Evagrius believed that this role is shared by the gnostikos or teacher, who, conformed to Christ, enables others to “return from vice and ignorance to virtue and knowledge” (Gnostikos 48).

5,46. Αρχιερευς εστιν ο υπερ πασων λογικων φυσεων προς τον θεον --κετευων τηι αυτου μεσιτειαι της τε κακιας και αγνοιας αυτας διαχωριζων.

V,47. WE honor angels not because of their nature, but on account of their virtue; and we insult demons on account of the vice that is in them.

5,47. Τιμωμεν τους αγγελους ου δια την φυσιν αυτων αλλα δια την αρετην αυτων και λοιδορουμεν τους δαιμονας δια το πληθος της της κακιας αυτων.

5.48

V,48. ALONE of all bodies, the Christ is worshiped by us because he alone has within him the Word of God.

    Ps.98.5. and worship at the footstool of his feet.
2. The footstool of his feet refers to something like the flesh of the Christ, which may be worshiped because of the Christ; while Christ may be worshipped because of the Divine Word within Him. Sch 2 on Ps 98:5

Sch 5 on Ps 131.7(2) We adore the flesh of the Savior not because of its nature, but because the Christ is in it. The flesh is adorable because of the Christ; the Christ [is adorable] because of God the Word within him

5,48 [τὸ ὑποπόδιον τῶν ποδῶν εἶπόν τινες εἶναι ]τὴν σάρκα τὴν τοῦ Χριστοῦ, ἥτις διὰ τὸν Χριστόν ἐστι προσκυνητή· ὁ δὲ Χριστὸς προσκυνητὸς διὰ τὸν ἐν αὐτῷ Λόγον θεοῦ.  [Sch 2 in Ps 98:5; PG 12.1557] LD13

5. Προσκυνοῦμεν τὴν σάρκα τοῦ σωτῆρος οὐ διὰ τὴν φύσιν, ἀλλ' ἐπειδὴ ὁ Χριστός ἐστιν ἐν αὐτῇ· καὶ ἡ μὲν σὰρξ προσκυνητὴ διὰ τὸν Χριστόν, ὁ δὲ Χριστὸς διὰ τὸν θεὸν Λόγον τὸν ἐν αὐτῷ.  Sch 5 on Ps 131.7(2)

[S1] Εν εστι σωμα ο υπο παντων προςκυνειται το του Χ., διοτι εν αυτωι μονωι ο θεος λογος σωματικως ενεστιν.

5.49

V,49. THE new God (Ps 80:10) is one who cannot cause anything to exist, or who is united to evil.

5,49. Πρόσφατός ἐστι Θεὸς ὁ μηδὲν οὐσιῶσαι δυνάμενος, ἢ ὁ τῇ κακίᾳ πεποιωμένος [Sch 4 on Ps 80:10]

[S1] Θεος καινος [{προσφατος}] εστιν ος κτιζειν τι ου δυναται αλλα μεστος εστι κακιας αποκεκρυμμενης.

V,50. ONLY the Blessed Trinity is adorable in itself, by which, finally, the incorporeal and the corporeal nature in the beginning became something out of nothing.

5,50. Μονη η αγια τριας προ των αιωνων προσκυνητη υφ' ης υστερον παντα τα οντα τα τε ενσωματα και τα ασωματα ͅ εξ ουδενος συνεστηκε.

V,51. ONE who sees the Creator according to the harmony of beings - it is not [God’s] nature that he knows, rather he knows His wisdom by which He has made everything: and I do not mean the essential wisdom, but that which appears in beings, that which is called natural contemplation by those who are expert in these things. And if this is so, what is the madness of those who say they know the nature of God!

Evagrius here attacks the extreme Arian Anomoeans  who were reported to have claimed that they “know God as God himself knows himself'”(Chrysostom, On the Incomprehensible Nature of God 2.17).

5,51. ^[339] Ος εκ της των οντων οψεως εις τον θεον κατανοει ου την φυσιν αυτου οραι αλλα την της σοφιας αυτου οικονομιαν· ει δε τουτο ουτως εχει ποση εστιν η μανια των ειπειν οτι την θεου φυσιν γινωσκουσιν τολμωντων.

V,52. A PURE nous has need of the logoi of bodies, a purer (nous) [needs] the logoi of incorporeals, and a (nous) purer than the latter [needs] the Blessed Trinity.

5,52. ^[341] τα μεν σωματα οραν ζητουντες νοος καθαρου χρειαν εχομεν τα δε ασωματα καθαροτητος περισσευουσης μαλλον δε παρα πολυ εαν επιβαλωμεθα του οραν την αγιαν τριαδα.

5.53

V,53. THE spiritual sacrifice is the pure conscience that places [sacrifices] on the state of the nous as on an altar.

Prayer 147. Cf. KG 4.22 for a list of allegorical definitions of matters pertaining to temple-worship and levitical priestly vestments.

5,53. Θυσια πτευματικη εστι θεωρια καθαρα ητις την του νοος καταστασιν {͂ευεχια} ως επι θυσιαστηριου τιθησι

V,54. JUST as it is more difficult for us to see the logoi of the incorporeals that [to perceive] through the senses objects which approach us, so it is more difficult for us to know the logoi of bodies that to see the bodies themselves.

5,54. Ωσπερ καλεπον εστι την των φυσεων διανοιαν γιγνωσκευν μαλλον η -- τα φανερον αυτων οραν ουτως χαλεπον γιγνωσκειν τους περι των σωματων λογους -- μαλλον η οραν τα σωματα αυτα.

V,55. THE Blessed Trinity is not a thing that would be entangled into contemplation; Indeed, that occurs only to created beings. Thus one will call it holy essential knowledge.

[S1 The holy Trinity is not a thing having qualities, for that pertains to creatures.]

5,55. ^[343] Ουκ εστιν επιμικτον και συνθετον τι η αγια τριας· τουτο γαρ της κτισεως εστιν.

V.56. ONE who is separated from objects, has not [necessarily] also fallen completely from the contemplation that concerns them; nor is one who lost contemplation, [necessarily] outside of objects. But it is not the same concerning the Blessed Trinity; indeed, we that it is solely essential knowledge.

[S1 He who was separated from things was deprived also of their contemplation; and he from whom was removed the contemplations will find himself outside of things. But the holy Trinity is not the same; we believed, in fact, that it is the essential knowledge.]

5,56. Ος των πραγματων διακεχωρισται και της αυτων θεωριας απεστερηται και ου -- αφηιρηται η θεωρια και εκτος των πραγματων ευρεθησεται. αλλ' ουχ ουτως η αγια τριας, πιστευομεν γαρ οτι γνωσις ουσιωδης εστιν.

V,57. JUST as we now approach sensible objects through the senses, and eventually when we are purified we will also know their logoi; so we first see objects, and when we are further purified, we will also see the contemplation concerning them, after which it is possible henceforth to also know the Blessed Trinity.

Sch 15 On Eccl 15.7-12; Sch. 5 On Prov. 1.7(3)

5.57 Ὥσπερ νῦν μὲν διὰ τῶν αἰσθήσεων τοῖς αἰσθητοῖς ἐπιβάλλομεν πράγμασιν, ὕστερον δὲ καθαρθέντες, καὶ τοὺς λόγους τούτων ἐπιγινώσκομεν· οὕτω πρότερον μὲν ὀψόμεθα αὐτὰ τὰ πράγματα, επὶ πλεῖον δὲ καθαρθέντες, καὶ τὴν περὶ αὐτῶν θεωρίαν εἰσόμεθα, μεθ' ἣν ἔστι γνῶναι λοιπὸν καὶ αὐτὴν τὴν ἁγίαν Τριάδα. [Hr-nfg 231=E18]

[S1] Ωσπερ τα νυν δι' αισθητηριων τας φυσεις ορωμεν και κεκαθαρισμενοι την αυτων θεωριαν ορωμεν ͅ ουτως μαλλον κεκαθαρισμενοι διακυπτομεν εις την των ασωματων θεωριαν τρισσως δε κεκαθαρισμενοι επαξιωθησομεθα και της αγιας τριαδος οψεως.

V,58. THE nous discerns sensations not as sensible, but as sensation; and sensation discerns sensible things not as objects but as sensible objects.

5,58. Η μεν αισθησις τα αισθητα διακρινει ο δε νους την θεωριαν αυτων. [
S1] The senses discern the sensible, and the nous their contemplation

V,59. SENSATION does not discern sensation; rather it discerns only the sense-organs, not as sense-organs, but as sensible [objects]. The nous discerns sensation as sensation and the organs of sense as organs of sense.

[S1] Sense does not discern sense; the sense organs do not discern the other sense organs, but the sense. The nous discerns the sense organs and the sense.]

5,59. ^[345] Η αισθησις την αισθησιν ου διακρινει δε τα αισθητηρια ου μεν αλλα αισθητηρια αλλα την αισθησιν· ο δε νους τα τε αισθητηρια και την αισθησιν διακρινει.

V,60. THE power of the nous that sees spiritual natures is one thing; that (power) which knows the contemplations which concern them is another. But (only) one is the power which knows and understands Blessed Trinity.

Cf. Sch 15 On Eccl 15.7-12

5,60. Αλλη εστιν η του νοος δυναμις οταν βλεπηι εις τας φυσεις αλλη δε η δυναμις αυτου οταν εις την θεωριαν αυτων διακυψηι· μια δε εστιν η δυναμις αυτου και ιση καθ' αυτην οταν εις την αγιαν τριαδα διακυψηι.

V,61. WHENEVER we consider material [things], we come to the memory of their contemplations; and when we receive their contemplation we again distance ourselves from material [things] But this is not what happens in regard to the Blessed Trinity; because it is solely essential contemplation.

[S1 When we consider matter, we remember their contemplation; and, once we have received the contemplation, we come to the memory of matter But it is not how it happens also in the contemplation of the Holy Trinity]

5,61. Οτα βλεπωμεν εις τας υλας την θεωριαν αυτων μνημονευομεν και οταν την θεωριαν δεξωμεθα αυθις προς την των υλων μνημην ανερχομεθα· αλλ' ουχ ουτως συμβαινει ημιν και εν τηι της αγιας τριαδος θεωριαι.

V,62. THE nature of the Trinity is not known through ascents or descents. Indeed, [since] there are no subjacent objects, its nature does not admit analysis: for elucidating the nature of bodies would finally make [that nature] consist of matter and form; and in elucidating the incorporeal natures, one would return it to natural (? common) contemplation and to those substance susceptible of opposition. But it is not possible to know the nature of the Blessed Trinity by this means.

 Gnost 27; 41. Cf. Letter Trin/Faith 2; 3

5,62. Η αγια τριας ουκ εστι πραγμα των συνθεσεων η των ποιοτητων η του υστερηματος η της περισσειας· ουσια γαρ μονοειδης εστι παντα και διαπαντος ιση.
[S1 The Holy Trinity is not a thing having composition or qualities, whether missing or in excess; it is in fact, a unique essence, which in everything is always equal to itself]

V,63. INVESTIGATION brings us back to the beginning of objects, and properly-measured knowledge renders visible the wisdom of the Creator; but it is not [by] following these signs that we see the Blessed Trinity. For it is without beginning, nor do we say that the wisdom in these objects is God, if these beginnings accord in the contemplation of nature with things of which they are the beginnings. Indeed, such a wisdom is knowledge without substance, which appears only in objects.

5,63. Εν τηι των οντων θεωριαι αναβασεις και καταβασεις εισι κατα την σπουδην και την αμελειαν· αλλ' ουχ ουτως εν τηι της αγιας τριαδος θεωριαι· εστι γαρ οψις ιση καθ αυτην, εν ηι ουκ εστιν αναβασις και καταβασις.
[S1 In the contemplation of beings, there are ascents and descents, according to the diligence or the negligence. But it is not the same in the contemplation of the Holy Trinity. It is, in fact, a vision that is equal to itself, where there is neither ascent or descent.]

V,64. JUST as a mirror remains unstained by images that are observed there, so the impassible soul (remains without being stained) by things that are on earth.

Cf. Prak. 64

5,64. ^[349] Ωσπερ εσοπτρον αμιαντον διαμενει παρα των εις αυτο παρακυπτουσων εικονων ουτως η ψυχη η απαθης παρα παντων των εν τηι γηι πραγματων.

V,65. THE praktikos is the servant of separation, and the gnostikos the assistant of wisdom.

Cf. Gnost. 1

5,65. Εργατης εστιν εργαζομενος μετα διακρισεως γνωστικος δε εστι βοηθος της σοφιας.

V,66. THE nous is not united to knowledge until it has united the passible part of its soul to its proper virtues.

 5,66. Αδυνατον τον νουν πνευματικης γνωσεως μετεχειν πριν η το της ψυχης παθητικον ιασασθαι.

V,67. IF reasoning natures bear the sign of trees and if the latter grow in water, it is rightly said that knowledge is called the spiritual water which flows from the source of life. (Ps 35:10)

Cf. Sch 23 On Prov 2.17; Sch 3 On Ps 21.7

5,67. Ει αι λογικαι φυσεις δενδρων συμβολα ταυτα δε υδατι αυξανει καλως η γνωσις υδωρ ζων εστι εκ της ζωης πηγης εκρεον.

5.68

V,68. THE intelligible Philistine is he who is opposed to those who enter through inheritance into the Promised Land.

The Philistines symbolize the demonic enemy: Antirrhet, Prol. Cf. KG 5.30. 6.49.

5,68. Φιλισταιος {ορ αλλοφυλος} εστιν ο εναντιουμενος τοις την επαγγελιας γην κληρονομειν βουλομενοις.

V,69. THE Blessed Trinity is the sign of the blessed water, and the Tree of Life is the Christ who drinks there.

Christ is the Tree of Life: Maxims 3.17; Prak Prol.7.

5,69. Η αγια τριας εστιν υδωρ αγιον παρ' ο το της ζωης δενδρον πεφυτευται.

V.70. JUST as our body is said to be in a place, the nous is also (said to be) in a kind of knowledge; for this reason knowledge is  accurately termed the place [of the nous’].

Cf Sch 332 On Prov 27.8; Sch 2 On Ps 78.2.

5,70. ^[351] Ωσπερ το σωμα ημων εν τουτωι τωι τοπωι η εν εκεινωι ειναι λεγετααι ουτως και ο νους ημων εν ταις της γνωσεως διαφοραις. cf scholion 2 on Ps 78:72.  τόπος γνώσεως Θεοῦ· καὶ νοῦς τόπος γνώσεως Θεοῦ. ̔ξφ.Πιτρα 78·2̓

V,71. THE intelligible hero is he who strives to go out with those who have entered the Promised Land. (1Ki 17:4 , 51).

5,71. Δυνατος αθετων {ανυποτακτος} εστιν ο τους εις την της επαγγελιας γην εισελθοντας εκβαλειν ισχυριζομενος.

V.72. IF the four sources came from only one river, (Gen 2:10) one should say, “the world where there was only one river”, so that the body also discerns the Paradise from which it will drink.

According to Evagrius the four cardinal virtues both originate in and lead back to the knowledge of God: “Streams of water signify the virtues, for from them flows knowledge: for we read, blessed are the pure of heart, for they shall see God. (Mt.5.8)” Scholion 9 on Psalm 17.16(1):

5,72. Ει τεσσαρες αρχαι απο μιας πηγης αποριζονται εν διακρισει διανοηθωμεν την τε εκπορευσιν αυτων και τα χωρια.

[S1] If "the four arms " were divided from only one source, let us understand with discernment their exits and their regions.

V.73. THE nous marvels, when it sees objects, and it is not disturbed in contemplating them: instead it runs as if towards its family and friends.

Cf. Sch 2 On Eccl 1.2.

5,73. Ο νους θαυμαζει κατανοων εις τας φυσεις και ου ταρασσεται οτι θεωριαι αδελφηι τε και φιληι αυτωι συνανται.
[S1] The nous  is in admiration, when it looks at the natures, and it is not troubled when it meets a related and beloved contemplation.

V,74. THE intelligible city is the spiritual contemplation which contains the spiritual natures.

Cf. Evag. Schol. 229 on Prov.: “Wisdom is a strong city in which the wise dwell, purified from tempting thoughts, rising in exultation according to the knowledge of God.” Cf. Sch 14 On Ps 30.22; Sch 3 On Ps 45.5; Sch 2 On Ps 106.7;

5,74. ^[353] Πολις εστι θεωρια πνευματικη ηι αι λογικαι φυσεις περιεχονται.

V.75. THE more the nous divests itself of the passions, the more it approaches objects; and, according to the level of its rank, it also receives knowledge. And [in] all the ranks in which it will stand it will know the contemplation proper [to that rank].

5,75. Οσον ο νους τα παθη εκδυεται τοσουτον εν τοις νοημασι μαλλον κατανοει και οσον η σπουδη αυτου επικειται τοσουτον αυτου η γνωσις πλουτει. [S1] The more the nous  divests itself  of passions, the more it looks at the intellections; and the more its zeal presses the more the knowledge enriches itself

V,76. KNOWING Natures examine objects, and the knowledge of objects purifies the Knowers.

Cf Gnost 33.

5,76. Η γνωστικη φυσις την των φυσεων γνωσιν δοκιμαζει η δε γνωσις αυτη τους γνωστικους καθαριζει.

5.77

V,77. THE intelligible gates are the virtues of the reasoning soul and praktike which have been constituted by the power of God.

cf. sch.4 in Ps 23:7: gates mean the virtues… sch 12 in Prov 1:20-21 The gates of the wise are the praktike virtues. Sch.1 in Ps 99:4; 4:  Sch 4 in Ps 117:19;  Sch 5 in Ps 117.20.

5,77. Πυλαι της πολεως εισιν αρεται λογικης ψυχης εκ τε της του νοος σπουδης και της θεου δυναμεως συνεστηκυιαι.

[sch.4 in Ps 23:7]· πύλας δὲ λέγει τὰς ἀρετάς·]
[sch.12 in Prov 1:20-21] Αἱ πύλαι δὲ σοφῶν αἱ πρακτικαί εἰσιν ἀρεται . . .]

V,78 BODIES of demons neither grow nor diminish and a strong stench accompanies them, by which they also put our passions into motion; and they are easily known by those who have received from the Lord the power to perceive this odor.

5,78. Ου μειουται ουδε περισσευεται τα λεπτα των δαιμονων σωματα απτεται δε αυτων σηπεδων δεινη ης την οσμην αισθανονται οι παρα θεου την δυναμιν του αισθανεσθαι αυτην ελαβον.

V,79. EVERYTHING that falls within the nous’ power to see the incorporeals is completely within its nature. But as for those who have seen by means of the other (power) – that cannot be connatural to [the nous], if it is the same power that knows [both] the intellection of the incorporeals and the Blessed Trinity.

[S1] To perceive the contemplation of the natures appertains to the power of the nous; but to look at the holy Trinity does not appertain to its powers alone; but that is a superior gift of grace

5,79. Το μεν την φυσεων θεωριαν αισθανεσθαι επι νοι εστι το δε εις την αγιαν τριαδα κατανοειν ουκ επ' αυτωι μονον εστιν αλλα δομα της χαριτος περισσευον.

5.80

V,80. THE intelligible deadbolt (or bar) is the free mastery of itself, which does not weaken because of  goodness.

“The unbendable bar signifies the virtue of the hegemonikon”: Sch 7 On Ps 107.16. In Homily 9 on Exodus Origen writes of the tabernacle made firm by bars ([9.]3): “One can also defend himself with bars when he has bound himself with the unanimity of love” ([9.]4),

5,80. Μοχλος πνευματικος εστιν λογικης φυσεως ελευθερια ητις εν τωι ζηλωι αυτης ουκ ανακαμπτει εναντιον ͅ του κακου

[...] Διὰ δὴ τοῦ μοχλοῦ τὸ δυσκαμπὲς πρὸς τὴν ἀρετὴν τοῦ ἡγεμονικοῦ δεδηλῶσθαι νομίζου Sch 7 On Ps 107.16

5.81

V,81. WHEN the nous will have received essential knowledge, then it will also be called “God”, because it will also be able to fashion varied worlds.

The ability of the purified nous to fashion worlds is explained above in KG 5.12 (cf. KG 5.41 5.42). as a contemplative perception rather than a power of physical creation. Evagrius explains this in detail in Schol 15 on Eccl. 3,10-13, commenting on Eccl 3.11, He has placed the world (or age aiona) within his heart. See also Peri Logismon (Thoughts) 17. and Skemmata (Reflections) 39 , 38, and 14: here a characteristic of the anchorite. Pure hearts enter the “field” that is contemplation of the intelligible world: Sch 291 On Prov 24.27. cf. Sch 38 On Eccl 5.7-11.

5,81. Οταν ο νους του εν τηι της αγιας τριαδος θεωριαι ειναι καταξιωθηι τοτε χαριτι και θεος προσαγορευται ως εν τηι του κτιστου αυτου εικονι πληρωθεις.

5.82

V,82. THE intelligible wall is apatheia of the soul, which the demons do not approach.

Sch 343 On Prov 28.4; cf Sch 6 in Ps 50:20; : The walls of Jerusalem signify apatheia of the soul which the demons destroyed by bringing in the passion of adultery. Cf. Sch 14 in Ps 30:22; sch 12 On Prov 1.20-21.

τὰ τείχη ̔Ιερουσαλὴμ τὴν ἀπάθειαν σημαίνει τῆς ψυχῆς, ηντινα διαφθείραντες οἱ δαίμονες τὸ τῆς μοιχείας πάθος εἰσένεγκαν· [cf.] Sch 6 in Ps 50·20.  In Prov 12 : Ἄκρον δὲ τεῖχος αὐτῆς τὴν ἄκραν ἀπάθειαν λέγει[...]. In Prov 343:  νῦν τὸ τεῖχος τὴν ἀπάθειαν σημαίνει καὶ τὴν γνῶσιν τὴν τοῦ θεοῦ

5,82. Τειχος πνευματικον εστι λογικης ψυχης απαθεια διαφυλαττουσα αυτην απο των δαιμονων.

5.83

V,83. WE have found that all the circumcisions are seven: four of them are of the sixth day, one of them of the seventh day, and the others of the eighth day.

For Circumcision: KG 4.12;  KG 6.6. The circumcision/renewal of the seventh day pertains to the (sabbath-) rest of the soul within nature (KG 4.44)  The Eighth Day is the eschaton: in  KG 6.7 circumcision on the eighth day is circumcision/renewal in Christ. See note on KG 1.90 for Evagrius use of days and years as eschatological allegory. On the six and seven years: cf. Sch 208 On Prov. 20.4. Cf KG 5.8 and KG 6.66 for significance of the sixth, seventh, and eighth days/years. For the seventh and eighth, cf.: Skem.6;  Sch 76 on Ps 118.164.

5,83. Πασας περιτομας επτα κατα τον των πατερων λογον ευρηκαμεν, τεσσαρας μεν αυτων ͅ της εκτης ημερας τας δε λοιπας της ογδοης.

5.84

V,84. THE intelligible temple is the pure nous, which keeps [safe] within it the richly variegated wisdom of God (Eph 3:10); the temple of God is one who is a seer of the blessed Unity, and the altar of God is the contemplation of the Blessed Trinity.

5,84. Ναος πνευματικος εστιν ο τηι θεου πολυποικιλωι σοφιαι κατοικητηριον ειναι ηξιωμενος· τελειται δε ειναι ναος θεωι οταν της αγιας τριαδος γνωσεως καταξιωθηι.

V,85. THE first nature is for the One, the second towards the One, and the same in the One.

5,85. Η πρωτη φυσις δι' ενα και η δευτερα προς ενα και η αυτη εν ενι.

V,86. THE monk [solitary] who loves vainglory is one who, before [attaining] apatheia, seeks to be glorified by men in things that are not made for apatheia and the knowledge of God.

5,86. Μοναχος εραστης κενοδοξιας εστιν ος προ απαθειας δοξασθηναι υπο των ανθρωπων προσδοκαι, ταπεινος δε πνεμα εστιν ος ουδε μετα την ψυχης υγιειαν δοξης παρρα των ανθρωπων επιθυμει.

V,87. THE knowledge of seconds is in the first, and that of the first is in it; but the second is not known.

5,87. Η δευτερα γνωσις εν τηι πρωτηι θεωριαι και αυτη εν τηι αυτηι.

5.88

V,88. ZION is the sign of the first knowledge, and Egypt the token of all vice; but the symbol of natural contemplation is Jerusalem, or it is the mountain of Zion, summit of the city.

5,88. ^[361] Σιων εν τηι πρωτηι θεωριαι εστι πασα δε κακια Αιγυπτος χρηματιζει, συμβολον δε της φυσικης θεωριας Ιεροσολυμα εν οις το ορος Σιων

V,89. JUST as the destruction of the last world will not be accompanied by a creation, so the creation of the first world is not preceded by a destruction.

5,89. Ωσπερ μετα την του κοσμου συντελλειαν ουκ εσται γεννησις ανθρωπων, ουτως προ του την πρωτην φυσιν γενεσθαι ου προυπηρχε φθορα.

V,90. OBJECTS as they naturally are - either the pure nous sees [them], or the spiritual saying of the wise makes them known. But one who is deprived of these two proceeds to indict the writer.

5.90 90 Τὰ πράγματα ὡς ἔχει φύσεως ἢ νοῦς, καθαρὸς ὁρᾷ, ἢ λόγος πνευματικὸς σαφῶς παρίστησιν· ὁ δὲ ἀμφοτέρων ἐστηρημένος πρὸς κακηγορίαν χωρήσει τοῦ συγγράφεως.. [Hr-nfg 231=E2]

[S1] Την των οντων οψιν ως εστιν αληθειαι η νους καθαρος οραι -- η σοφων λογος γνωριζει· ο δε των δυο ͅ απεστερημενος εις την κατα του συγγραφεως -- μεμψιν επανερχεται {χωρει}.

THE END of THE FIFTH
(Century of the Kephalaia Gnostica)