ON VARIOUS EVIL
 [TEMPTING-] THOUGHTS

Περὶ διαφόρων πονηρῶν λογισμῶν

 1. OF the demons opposing the ascetical life [pratiké], those standing in the first [wave] for combat are:

[1] those entrusted with the appetites of gluttony,

[2] those that inspire us to love money, and

[3] those that entice us to seek human glory.

^[p.148]1.Τῶν ἀντικειμένων δαιμόνων τῇ πρακτικῇ, πρῶτοι κατὰ τὸν πόλεμον συνίστανται

οἱ τὰς τῆς γαστριμαργίας ὀρέξεις πεπιστευμέοι,

καὶ οἱ τὴν φιλαργυρίαν ἡμῖν ὑποβάλλοντες,

καὶ οἱ πρὸς τὴν τῶν ἀνθρώπων δόξαν ἡμᾶς ἐκκαλούμενοι.

All the rest march behind and receive the wounded whom these three pass along to them.

Οἱ δ' ἄλλοι πάντες κατόπιν τούτων βαδίζοντες, τοὺς ὑπὸ τούτων ^[79.1201a] τιτρωσκομένους διαδ́εχονται.

[1] For it is impossible to fall into the spirit of adultery, unless one has succumbed to gluttony;

[2] it is impossible to be agitated by anger, unless one covets and fights for food, or money, or fame;

Οὐκ ἔστι γὰρ ἐμπεσεῖν εἰς χεῖρας τοῦ πνεύματος τῆς πορνείας, μὴ ὑπὸ τῆς γαστριμαργίας καταπεσόντα·

καὶ οὐκ ἔστι ταράξαι θυμὸν, μὴ ὑπὲρ βρωμάτων ἢ χρημάτων, ἢ δόξης ἀλόγων ἐπιθυμιῶν μαχόμενον·

[3] and it is impossible to avoid the demon of sadness, unless one has been deprived of all he wants to obtain;

[4] nor is it possible to escape pride, this first offspring of the devil, unless one has uprooted the love of money... the root of all evil (1Tim. 6.10); since Poverty brings a man low according to the wise Solomon, (Prov.10:4).

καὶ οὐκ ἔστι τὸν τῆς λύπης δαίμονα διαφυγεῖν, τούτων πάντων στερηθέντα, ἢ μὴ δυνηθέντα τυχεῖν·

οὐδὲ ἀποφεύξεται τὴν ὑπερηφανίαν τις, τὸ πρῶτον γέννημα τοῦ διαβόλου, μὴ τὴν τῶν κακῶν ῥίζαν ἐξορίσας φιλαργυρίαν, εἴπερ καὶ πενία ἄνδρα ταπεινοῖ, κατὰ τὸν σοφὸν Σολομῶντα·

In other words, it is impossible for a man to fall under the power of any demon, unless he is first wounded by the three of the first wave.

 ^[p.152] καὶ συλλήβδην ἐιπεῖν, οὐκ ἔστιν ἄνθρωπον περιπεσεῖν δαίμονι, μὴ πρότερον ὑπ' ἐκείνων τῶν πρωτοστατῶν κατατρωθέντα,

THIS is why the devil suggested these three [tempting-] thoughts to the Lord (Mt 4:3, ff):

[1] the first, when he suggested that stones should become bread;

[2] the second, when he promised the whole world, if [the Lord] would fall down and worship him;

[3] and the third, when he said that if he would listen to him he would be glorified, suffering no harm from his fall [from the Temple].

διὸ καὶ τοὺς τρεῖς τούτους λογισμοὺς ὁ διάβολος τότε τῷ Σωτῆρι προσήγαγε. [Mt 4:3, ff]

Πρῶτον μὲν τοὺς λίθους, ^[79.1200b] ἄρτους γενέσθαι παρακαλῶν,

ἔπειτα δὲ τὸν κόσμον ὅλον ἐπαγγελλόμενος εἰ πεσὼν προσκυνήσει·

καὶ τρίτον εἰ ἀκούσοι δοξασθήσεσθαι λέγων, μηδὲν ἐκ τοῦ τηλικούτου πτώματος πεπονθότα,

But our Lord, showing himself to be above this, commanded the devil to get behind him (cf. Mat. 4:1-10), showing us by this that it not possible to banish the devil unless we depise these three [tempting-]thoughts.

ὧν, ὁ Κύριος ἡμῶν κρείττων φανεὶς, εἰς τοὐπίσω τῷ διαβόλῳ χωρεῖν προσέταττε, διὰ τούτων καὶ ἡμᾶς διδάσκων, ὡς οὐκ ἔστιν ἀπώσασθαι τὸν διάβολον, μὴ τῶν τριῶν τούτων καταφρονήσαντας λογισμῶν.

 2.  ALL the [tempting-] thoughts of demonic origin introduce into the soul concepts of sensory concerns [“objects”]: because of this the nous, stamped with the imprint of these concerns, carries them about within itself; and [so] from the concern itself it [can] henceforth recognize the approaching demon.

^[p.154] 2. Πάντες οἱ δαιμονιώδεις λογισμοὶ, νοήματα εἰς τὴν ψυχὴν αἰσθητῶν πραγμάτων εἰσφέρουσιν, ἐν οἱς τυπούμενος ὁ νοῦς τὰς μορφὰς τῶν πραγμάτων ἐκείνων ἐν ἑαυτῷ περιφέρει, καὶ ἀπ ᾿αὐτοῦ τοῦ πράγματος λοιπὸν ἐπιγινώσκει τὸν προσεγγίσαντα δαίμονα·

For example, if the face of a person who has done me harm or insulted me appears in my mind (dianoia), I recognize the approach of the [tempting-]thought of memory of injury. Or if there arises a memory of possessions or of esteem, we will recognize from the concern which [demon] is troubling us. And it is the same with other [tempting-]thoughts: from the [mental] concern we can discover which demon stands beside us, suggesting the representation (fantasia) to us.

^[79.1201c] οἰον, εἰ τοῦ ζημιώσαντός με, καὶ ἀτιμασαντός με ἐν τῇ διανοίᾳ μου τὸ πρόσωπον γένοιτο, ἐλέγχεται ὁ τῆς μνησικακίας παραβαλὼν λογισμός. Εἰ πάλιν χρημάτων, ἢ δόξης ἀνάμνησις γένοιτο, ἐκ τοῦ πράγματος δῆλον ὅτι ὁ θλίβων ἡμᾶς ἐπιγνωσθήσεται· καὶ ἐπὶ τῶν ἄλλων δὲ λογισμῶν ὡσαύτως, ἀπὸ τοῦ πράγματος εὑρήσεις τὸν παρεστῶτα, καὶ ὑποβαλλοντα τὰς φαντασίας δαίμονα.

I do not say that all memories of such concerns [“objects”] come from the demons; for when the intellect is activated by man it is its nature to bring forth the representation (fantasia) of past events.

Οὐ πάσας δὲ τὰς μνήμας τῶν τοιούτων πραγμάτων ἐκ δαιμόνων λέγω συμβαίνειν· ἐπειδὴ πέφυκε καὶ αὐτὸς ὁ νοῦς κινούμενος ὑπὸ τοῦ ἀνθρώπου τῶν γεγονότων ἀναφέρειν τὰς φαντασίας,

But all thoughts producing indignation (thumos) or desire (epithumia) in a way that is contrary to nature [are caused by demons].  For through disturbance of these two powers the nous mentally commits adultery and becomes incensed, and is no longer able to welcome in itself the representation (fantasia) of its [divine] lawgiver:

 [p.156] ἀλλ ᾿ ὅσαι τῶν μνημῶν θυμὸν, ἢ ἐπιθυμίαν παρὰ φύσιν συνεπισπῶνται. Διὰ γὰρ τὴν ταραχὴν τῶν δύο δυνάμεων τούτων, ὁ νοῦς κατὰ διάνοιαν μοιχεύει, καὶ μάχεται τοῦ νομοθετήσαντος [79.1201d] αὐτὸν θεοῦ τὴν φαντασίαν ἀναδέξασθαι μὴ δυνάμενος,.

for such luminosity only appears in the mind (hegimonikon) with the deprival of all conceptions (noemata) of objects [“concerns”] at the time of prayer.

εἴπερ ἡ λαμπρότης ἐκείνη κατὰ στέρησιν πάντων τῶν ἐν τοῖς πράγμασι νοημάτων ἐν τῷ καιρῷ τῆς προσευχῆς τῷ ἡγεμονικῷ παραφαίνεται.

3. A PERSON cannot drive away impassioned memories unless he watches over his desire and indignation:

[1] destroying the one [i.e. desire] with fasting, vigils and sleeping on the ground; and

[2] taming the other [indignation] by patient endurance, forgetfulness of injury, and almsgiving. 

3. Οὐκ ἄν ἀπόθοιτο τὰς ἐμπαθεῖς μνήμας ὁ ἄνθρωπος, μὴ ἐπιθυμίας, καὶ θυμοϋ ἐπιμέλειαν ποιησάμενος,

τὴν μὲν ^[p.158] νηστείαις, ἀγρυπνίαις, καὶ χαμευνείαις καταναλώσας,

τὸν δὲ μακροθυμίαις, καὶ ἀμνησικακίαις, καὶ ἐλεημοσύναις καθημερώσας

For with these two passions are connected almost all the demonic [tempting-]thoughts that lead the nous to disaster and destruction. (1Tim 6:9)

· ἐκ γὰρ τῶν δύο τούτων παθῶν πάντες σχεδὸν οἱ δαιμονιώδεις συνίστανται λογισμοὶ οἱ τὸν νοῦν ἐμβάλλοντες εὶς ὅλεθρον, καὶ ἀπώλειαν.

 IT is impossible to overcome these passions unless we can rise above attachment to food and possessions, to esteem, and even to our own body, through which the demons often attempt to attack us.

^[79.1204A]   Ἀδύνατον δέ τινα τῶν παθῶν τούτων περιγενέσθαι, μὴ παντελῶς βρωμάτων καὶ χρημάτων, καὶ δόξης ὑπεριδόντα, ἔτι δὲ καὶ τοῦ ἰδίου σώματος διὰ τοὺς ῥαπίζειν αὐτὸ πολλάκις ἐπιχειροῦντας·

It is essential, then, to imitate people who are in danger at sea and throw things overboard because of the violence of the winds and the threatening waves. But here we must be very careful in case we cast things overboard just to be seen doing so by men. For then we shall get the reward we want; but we shall suffer another shipwreck, worse than the first, blown off our course by the contrary wind of the demon of self-esteem.

Πᾶσα οὖν ἀνάγκη μιμεῖσθαι τοὺς κινδυνεύοτας, εν θαλάττη, καὶ τῶν σκευῶν ἐκβολὴν ποιουμένους διὰ τὴν βίαν τῶν ἀνεμων καὶ τῶν ἐπανισταμένων κυμάτων.  Ἀλλ' ἐνταῦθα προσεκτέον ἀκριβῶς, [p.158] μή πως ἐκβολὴν ποιούμενοι τῶν σκευῶν, πρὸς τὸ θεαθεῖναι τοῖς ἀνθρώποις ποίσωμεν· ἐπεὶ ἀπέχομεν τὸν μισθὸν ἡμῶν, καὶ ἄλλο τοῦ προτέρου χαλεπώτερον διδέξεται ἡμᾶς ναυάγιον, τοῦ τῆς κενοδοξίας ἡμῖν ἀντιπνεύσαντος δαίμονος. ´.

That is why our Lord, instructing the intellect, our helmsman, says in the Gospels: ‘Take heed that you do not give alms in front of others, to be seen by them; for unless you take heed, you will have no reward from your Father in heaven. ‘ Again, He says: `When you pray, you must not be as the hypocrites are: for they love to pray standing in synagogues and at street- corners, so as to be seen by men. Truly I say to you, they get the reward they want [...] Moreover when you fast, do not put on a gloomy face, like the hypocrites; for they disfigure their faces, so that they may be seen by men to be  fasting. Truly I say to you, they get the reward they want’ (cf. Mt. 6: 1- 18).

Διὸ καὶ ὁ Κύριος ἡμῶν ἐν τοῖς Εὐαγγελίοις, τὸν κυβερνήτην νοῦν παιδεύων, ^[79.1204b] ̧ προσέχετε, φασὶν, τὴν ἐλημοσύνην ἡμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθεῖναι αὐτοῖς, εἰ δὲ μήγε μισθ̀ον οὐκ ἔχετε παρὰ τῷ Πατὶ ὑμῶν τῷ ἐν τοὶς οὐρανοῖς. ς  Καὶ πάλιν· ̧  Ὅταν προσεύχησθε, φησὶν, οὐκ ἔσεσθε ὥσπερ οἱ ὑποκριταὶ, ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς, καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσι τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ὅτι ἀπέχουσι τὸν μισθὸν αὐτῶν. ς  Καὶ πάλιν λέγει· ̧  Ὅταν νηστεύητε, μὴ γίνεσθε, ὥσπερ οἱ ὑποκριταὶ σκυθρωποὶ· ἀφανίζουσι γὰρ τὰ πρόσωπα αὐτῶν, ὅπως φανῶσι τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν.ς

BUT observe how the Physician of souls here:

[1] through acts of mercy [medically] treats our irascibility;

[2] through prayer purges the nous;

[3] and through fasting causes desire to atrophy.

  Ἀλλὰ προσεκτέον ἐνταῦθα τῷ ἰατρῷ τῶν ψυχῶν, [79.1204c] πῶς

̈διὰ μὲν τῆς ἐλεημοσύνης τὸν θυμὸν θεραπεύει,

διὰ δὲ τῆς προσευχῆς τὸν νοῦν καθαρίζει, ^[p.162] 

καὶ πάλιν διὰ τῆς νηστείας τὴν ἐπιθυμίαν καταμαραίνει,̈

FROM these [virtues] the new man is formed, renewed according to the image of his Creator (Gal. 3:28), in whom, thanks to holy apatheia, there is neither male nor female; and, thanks to singleness of faith and love there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond nor free; but Christ is all, and in all (Col. 3: 10-11).

ἐξ ὧν συνίσταται ὁ νέος ἄνθρωπος, ὁ ἀνακαινούμενος κατ̓ εἰκόνα τοῦ κτίσαντος αὐτὸν, ἐν ᾧ οὐκ ἔστι διὰ τὴν ἀγίαν ἀπάθειαν ἄρσεν, καὶ θῆλυ, οὐδὲ διὰ τὴν μίαν πίστιν, καὶ ἀγάπην,  Ἕλλην, καὶ  Ἰουδαῖος, περιτομὴ, καὶ ἀκροβυστία, Βάρβαρος, Σκύθης, δοῦλος, καὶ ἐλεύθερος, ἀλλὰ τὰ πάντα ἐν πᾶσι Χριστός

(The Role of the Memory in Dreams)

̈

4. We shall now enquire how, in the fantasies that occur during sleep, the demons imprint shapes and forms on our intellect. Normally the intellect receives these shapes and forms either through the eyes when it is seeing, or through the ears when it is hearing, or through some other sense, or else through the memory, which stirs up and imprints on the intellect things which it has experienced through the body.

4. ^{[79.1204c]  [p.162]} Ζητητέον δὲ πῶς ἐν ταῖς καθ ᾿ ὕπνον φαντασίαις τυποῦσιν ἡμων τὸ ἡγεμονικὸν καὶ σχηματίζουσιν οἱ δαίμονες· τὸ γὰρ τοιοῦτον ἔοικε συμβαίνειν τῷ νῷ, ἢ δι○ ὀφθαλμῶν ὀρωντι, ἢ δι○ ἀκοῆς ἀκούοντι, ἢ [79.1204d] πάλιν δι○ αἰσθήσεως ποιᾶς, ἢ ἀπὸ τῆς μνήμης ἥτις τυποῖ μὲν τὸ ἡγεμονικὸν, οὐ διὰ τοῦ σώματος, πλὴν ἁπερ διὰ τοῦ σώματος ἔσχε, ταῦτα κινει.

Now it seems to me that in our sleep, when the activity of our bodily senses is suspended, it is by arousing the memory that the demons make this imprint. But, in that case, how do the demons arouse the memory? Is it through the passions Clearly this is so, for those in a state of purity and dispassion no longer experience demonic fantasies in sleep.

Οἱ οὖν δαίμονες ἐοίκασί μοι τὴν μνήμην κινοῦντες, τυποῦν τὸ ἡγεμονικόν· τὸ γὰρ ὅργανον ὑπὸ τοῦ ὔπνου κατέχεται ἀνενέργητον.  Πῶς οὖν πάλιν τὴν μνήμην κινοῦσι ζητητέον, ἢ τάχα ιὰ τῶν παθῶν; καὶ τοῦτο δῆλον ἐκ τοῦ μηκέτι τοὺς καθαροὺς καὶ ἀπαθεις πάσχειν τὶ τοιοῦτον.

There is also an activity of the memory that is not demonic: it is caused by ourselves or by the angelic powers, and through it we may meet with saints and delight in their company. We should notice in addition that during sleep the memory stirs up, without the body’s participation, those very images which the soul has received in association with the body. This is clear from the fact that we often experience such images during sleep, when the body is at rest.

Εστι δὲ καὶ κίνησίς τις ἁπλῆ ὑφ' ἡμῶν γινομένη, ἢ ὑπὸ ἁγίων δυνάμεων, καθ' ἣν ἁγίοις τε συντυγχάνομεν ἐν τοῖς ὕπνοις καὶ ὁμιλοῦμεν, καὶ συνεστιώμεθα.  Πλὴν προσεχτέον, ὅτι ἅπερ μετὰ τοῦ σώματος ἡ ψυχὴ εἰσδέχεται εἴδωλα, ^[79.1205a] ταυτα ᾶνευ τοῦ σώματος ἡ μνήμη κινεῖ καὶ τοῦτο σαφὲς ἐκ τοῦ πολλάκις καὶ ἐν τοῖς ὕπνοις πάσχειν ἡμᾳς τοῦτο ἡρεμοῦντος τοῦ σώματος.

Just as it is possible to think of water both while thirsty and while not thirsty, so it is possible to think of gold with greed and without greed. The same applies to other things. Thus if we can discriminate in this way between one kind of fantasy and another, we can then recognize the artfulness of the demons. We should be aware, too, that the demons also use external things to produce fantasies, such as the sound of waves heard at sea.

 Ὥσπερ ἔστι γὰρ μνημονεῦσαι ὕδατος καὶ μετὰ δίψης, καὶ ἄνευ δίψης· οὕτως ἔστι μνημονεῦσαι χρυσίου μετὰ πλεονεξίας, καὶ ἄνευ πλεονεξίας, καὶ ἐπὶ τῶν ἄλλων πραγμάτων ὡσαύτως.  Τὸ δὲ τοιάσδε ἢ τοιάσδε εὑρίσκειν φαντασιῶν διαφορὰς τὸν τοῦν, τῆς ἐκείνων κακοτεχίας ἐστὶ γνώρισμα.  Ἅμα δὲ καὶ τοῦτο ἰστέον, ὅτι καὶ τοῖς ἔξωθεν πράγμασι κέχρηνται πρὸς τὰς φαντασίας οἱ δαίμονες, ὡς ἐπὶ τῶν πλεόντων τῷ ἤχῳ τῶν κυμάτων.

5. When our incensive power is aroused in a way contrary to nature, it greatly furthers the aim of the demons and is an ally in all their evil designs. Day and night, therefore, they are always trying to provoke it. And when they see it tethered by gentleness, they at once try to set it free on some seemingly just pretext; in this way, when it is violently aroused, they can use it for their shameful purposes. So it must not be aroused either for just or for unjust reasons; and we must not hand a dangerous sword to those too readily incensed to wrath, for it often happens that people become excessively worked up for quite trivial reasons.

^[p.166] 5. Σφωδρα τω σκοπω των δαιμονων ὁ θυμος ἡμων συμβαλλεται παρα φυσιν κινουμενος, και προς πασαν αυτων κακομηχανιαν γινεται χρησιμωτατος, ὁθεν νυκτωρ, και μεθ ἡμεραν ταρασσειν ^[79.1205b] τουτον ουδεις αυτων παραιτειται, αλλ ὁταν ιδωσιν αυτον δεθεντα πραοτητι, το τηνικαυτα επι δικαιαις προφασεσιν ευθυς αυτον απολυουσιν, ἱνα οξυτερος γεγονως, και προς τους θηριωδεις λογισμους αυτων χρησιμευη, διοπερ αναγκη, μητε δικαιοις, μητε επ αδικοις πραγμασιν αυτο ερεθιζειν μητε κακον ξιφος διδοναι τοις ὑποβαλλουσιν.  Οπερ πολλακις πολλους ποιουντας επισταμαι, και πλεον η χρη, επι μικραις αναπτομενους προφασεσιν.

Tell me, why do you rush into battle so quickly, if you are really above caring about food, possessions and glory? Why keep a watchdog if you have renounced everything? If you do, and it barks and attacks other men, it is clear that there are still some possessions for it to guard. But since I know that wrath is destructive of pure prayer, the fact that you cannot control it shows how far you are from such prayer.

                ^[79.1205b] Υπερ τινος γαρ, ειπε μοι, και προσπιπτεις ταχεως ^[79.1205c] εις μαχην, ειπερ βρωματων, και δοξης, και χρηματων καταπεφρονηκας τι δε τρεφεις τον κυνα, μηδεν εχειν επαγγελλομενος  Ει δε οὑτος ὑλακτει, και τοις ανθρωποις επερχεται, προδηλος ει ενδον κεκτημενος τινα, και ταυτα φυλασσειν βουλομενος.  Αλλ εγω τον τοιαυτον μαχραν καθαρας προσευχης πειθομαι ειναι λυμενωμα τον θυμον της τοιαυτης επισταμενος.

 I am also surprised that you have forgotten the saints: David who exclaims, `Cease from anger, and put aside your wrath' (Ps. 37: 8 LXX); and Ecclesiastes who urges us, `Remove wrath from your heart, and put away evil from your flesh' (Eccl. r x: 1 0. LXX); while the Apostle commands that always and everywhere men should `lift up holy hands, without anger and without quarreling' ( 1Tim. 2:8). And do we not learn the same from the mysterious and ancient custom of putting dogs out of the house during prayer? This indicates that there should be no wrath in those who pray. `Their wine is the wrath of serpents' (Deut 32:33. LXX)); that is why the Nazarenes abstained from wine.

Πρὸς δὲ τούτοις θαυμάζω, ὡς καὶ τῶν ἁγίων ἐπιλελησμένων, τοῦ μὲν Δαβὶδ βοῶντος, ̧Παῦσαι ἀπὸ ὁργῆς, καὶ ἐγκατάλιπε θυμόν·ς τοῦ δὲ  Ἐκκλησιαστοῦ παραγγέλλοντος, ̧  Ἀπόστησον θυμὸν ἀπὸ καρδίας σου, καὶ πάραγε πονηρίαν ἀπὸ σαρκός σου· ς τοῦ δὲ  Ἀποστόλου προστάσσοντος, ̧ Χωρὶς ὀργῆς, καὶ διαλογισμῶν ἐν παντὶ τόπῳ ἐπαίρειν οσίας χεῖρας πρὸς Κ́ριον.ς  Τί δὲ οὐ μανθάνομεν απὸ ^[79.1205d] τῆς τῶν ἀνθρώπων μυστικῆς, καὶ παλαιᾶς συνηθείας διωκούσης ἐκ τῶν οἴκων τοὺς κύνας ἐν τῷ καιρῷ τῆς προσευχῆς, καὶ τοῦτο αἰνιττομένης, ὡς οὐ δεῖ συμπαρῆναι τοῖς προσευχομένοις θυμόν; Καὶ πάλιν· ̧ Θυμὸς δρακόντων ὁ οἴνος αὐτῶν. ς  Οἴνου δὲ οἱ Ναζιραῖοι ἀπείχοντο.

It is needless to insist that we should not worry about clothes or food. The Saviour Himself forbids this in the Gospels: `Do not worry about what to eat or drink, or about what to wear’ (cf. Mt. 6:25).

Χολὴν δὲ καὶ ὀσφὺ ἄβρωτα τοῖς θεοῖς τις τῶν ἔξωθέν σοφῶν ἀπεφήνατο εἶναι, οὐκ εἰδὼς, οἶμαι, [p.170] ὃ ἔλεγεν, ὧν τὸ μὲν ὀργῆς, τὸ δὲ ἀλόγου ἐπιθυμίας ἔγωγε σύμβολον εἶναι νομίζω.

6. Such anxiety is a mark of the Gentiles and unbelievers, who reject the providence of the Lord and deny the Creator. An attitude of this kind is entirely wrong for Christians who believe that even two sparrows which are sold for a farthing are under the care of the holy angels (cf. Mt. 10 29).

6. Περὶ δὲ τοῦ μὴ δεῖν μεριμνᾷν ἐνδυμάτων ἕνεκεν, ἤ βρωμάτων, περιττὸν οἶμαι τὸ γράφειν, αὐτοῦ τοῦ Σωτῆρος ἡμῶν ἐν τοῖς Εὐαγγελίοις ἀπαγορεύσαντος, ̧ Μὴ μεριμνήσητε γὰρ, φησὶ, τῇ ψυχῇ ὑμῶν τί φάγητε, ἢ τί πίητε ἢ τ́ περιβαλεῖσθε.ς  Ἐθνικῶν γὰρ ^[79.1208a] ἄντικρυς τοῦτο, καὶ ἀπίστων ἀθετούντων τὴν πρόνοιαν τοῦ Δεσπότου, καὶ τὸν Δημιουργὸν ἀρνουμένων· Χριστιανῶν δὲ τὸ τοιοῦτον παντλῶς ἀλλοτριον, ἅπαξ πεπιστευκότων, ὅτι καὶ τὰ πρασσόμενα δύο στρουθία τοῦ ἀσσαρίου ὑπὸ τὴν οἰκονομίαν τῶν ἁγίων ἀγγέλων ἐστί.

The demons, however, after arousing impure thoughts, go on to suggest worries of this kind, so that  ‘Jesus conveys Himself away’. because of the multitude of concerns in our mind (cf. Jn 5: 13).   The divine word can bear no fruit, being choked by our cares.

Πλήν ἐστι καὶ αὔτη συνήθεια τῶν δαιμόνων, μετὰ τοὺς ἀκαθάρτους λογισμοὺς ἐμβλ́λλειν καὶ τοὺς τῆς μερίμνης, ἵνα ἐκνεύσῃ ὁ  Ἰησοῦς ὄχλου ὄντος νοημάτων ἐν τῷ κατὰ διάνοιαν τόπῳ, καὶ ἄκαρπος γένηται ὁ λόγος ὑπὸ τῆς μερίμνης πνιγόμενος τῶν ἀκανθῶν.

Let us, then, renounce these cares, and throw them down before the Lord, being content with what we  have at the moment; and living in poverty and rags, let us day by day rid ourselves of all that fills us with self-esteem.

                [ΚΕΦΑΛ.  ϛʹ. ^[79.1208.b] Οὐκοῦν τοὺς ἐκ μερίμνης ἀποθέμενοι λογισμοὺς, ἐπιῤῥίψωμεν ἐπὶ Κύριον τὴν μέριμναν ἡμῶν τοῖς παροῦσιν ἀρκούμενοι, καὶ πενιχρᾷ ζωῇ χρησάμενοι, καὶ στολῇ τοὺς πατέρας τῆς κενοδοξόας μεθ' ἡμέραν ἀποδυσώμεθα.

If anyone thinks it shameful to live in rags, he should remember St. Paul, who `in cold and nakedness’ patiently awaited the `crown of righteousness’ (2 Cor. 11:27; 2 Tim. 4:8). The Apostle likened this world to a contest in an arena (cf. 1Cor 9: 24); how then can someone clothed with anxious thoughts run for `the prize of the high calling of God’ (Phil. 3: 14), or `wrestle against principalities, against powers, against the rulers of the darkness of this world’ (Eph 6:12) ? I do not see how this is possible; for just as a runner is obstructed and weighed down by clothing, so too is the intellect by anxious thoughts - if indeed the saying is true that the intellect is attached to its own treasure; for it is said, `where your treasure is, there wilt your heart be also ‘ (Mt, 6:21).

Εἰ δέ τις ἀσχημονεῖν ἐπὶ πενιχρᾷ νομίζει στολῇ, βλεπέτω τὸν ἅγιον Παῦλον ἐν ψύχει, καὶ γυμνότητι, τὸν τῆς δικαιοσύνης προσδοκήσαντα στέφανον.  Ἀλλ' ἐπειδὴ θέατρον, καὶ στάδιον ὁ  Ἀπόστολος τὸν κόσμον τοῦτον ὠνόμασεν, ἴδωμεν, εἰ ἔστι δυνατὸν, μερίμνης ἐνδυσάμενον λογισμοὺς, δραμεῖν ἐπὶ τὸ βραβεῖον τἠς ἄνω κλήσεως, ἢ παλαῖσαι πρὸς τὰς ἀρχὰς καὶ τὰς ἐξουσίας, καὶ πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τοῦ αἰῶνος τούτου· ἐγὼ μὲν οὐκ οἶδα, καὶ ἀπ' αὐτῆς τῆς αἰσθητῆς παιδευόμενος ἱστορίας.   Ἐμποδισθήσεται γὰρ ἐκεῖνος ὁ [1208C] ἀθλῶν ὑπὸ τοῦ χιτῶνος δηλονότι, καὶ εὐκόλως περιελκυσθήσεται, καθάπερ καὶ ὁ νοῦς ὑπὸ τῶν λογισμῶν τῆς μερίμνης, εἴπερ ἀληθινὸς ὁ λέγων τῷ ἰδίῳ τὸν νοῦν προσκαρτερεῖν θησαυρῷ,  ̧  Ὅπου γάρ ἐστιν ὁ θησαυρός σου, φησὶν, ἐκεῖ ἔσται, καὶ ἡ καρδία δου.ς [Mt 6:21]

7. [Phl. 6] Sometimes thoughts are cut off, and sometimes they do the cutting off. Evil thoughts cut off good thoughts, and in turn are cut off by good thoughts. The Holy Spirit therefore notes to which thought we give priority and condemns or approves us accordingly. What I mean is something like this: the thought occurs to me to give hospitality and it is for the Lord’s sake; but when the tempter attacks, this thought is cut off and in its place he suggests giving hospitality for the sake of display.

^{[79.1208c]  [p.174]} 7.  Τῶν λογισμῶν οἱ τέμνουσιν, οἱ δὲ τέμνονται· καὶ τέμνουσι μὲν οἱ πονηροὶ τοὺς ἀγαθοὺς, τέμνονται δὲ πάλιν ὑπὸ τῶν ἀγαθῶν οἱ πονηροὶ τὸ τοίνυν Πνεῦμα τὸ ἅγιον πρώτως τεθέντι προσέχει λογισμῷ, καὶ πρὸς ἐκεῖνον κρίνει ἡμᾶς, ἢ ἀποδέχεται.  Ὃ δὲ λέγω τοιοῦτόν ἐστιν.  Ἔχω τινὰ φιλοξενίας λογισμὸν, καὶ τοῦτον ἔχω διὰ τὸν Κύριον, ἀλλ' οὑτος [79.1208d]  ἐπελθόντος τοῦ πειράζοντος τέμνεται καὶ δόξης χάριν φιλοξενεῖν ὑποβάλλοντος. 

Again, the thought comes to me of giving hospitality so as to appear hospitable in the eyes of others. But this thought in its turn is cut off when a better thought comes, which leads me to practice this virtue for the Lord’s sake and not so as to gain esteem from men. [In PhK  there follows here PhK 7]

Πάλιν· ἔχω φιλοξενίας λογισμὸν πρὸς τὸ τοῖς ἀνθρώποις φανῆναι, ἀλλὰ καὶ οὗτος ἐπελθοντος κρείττονος λογισμοῦ διατέμνεται, τοῦ πρὸς τὸν Κύριον μᾶλλον ῾ῶν τὴν ἀρετὴν ἀπευθύνοντος. 

Αν οὖν διὰ τῶν ἔργων λοιπὸν τοῖς προτέροις ἐμμείνωμεν ὑπὸ τῶν δευτέρων πειραζόμενοι, μόνων τῶν προτέρων τεθέντων λογισμῶν ἕξομεν τοὺς μισθοὺς, διότι ἀνθρωποι ὄντες, καὶ παλαίοντες δαίμοσιν, ἀεὶ κατέχειν τὸν ὀρθὸν λογισμὸν ἄφθαρτον οὐκ ἰσχύομεν, οὐδὲ πάλιν τὸν πονηρὸν λογισμόν ἔχειν ἀπείραστον, ^[79.1209a] ἀρετῶν σπέρματα κεκτημένοι.  Πλὴν ἐάν τις χρονίσῃ τῶν τεμνόντων λογισμῶν ἐν τῇ χώρᾳ τοῦ πειραζομένου καθίσταται, καὶ κατ' ἐκεῖνον λοιπὸν τὸν λογισμὸν ὁ ἄνθρωπος κινούμενος ἐνεργήσει.     

8. (Ph 7) We have learnt, after much observation, to recognize the difference between angelic thoughts, human thoughts, and thoughts that come from demons. Angelic thought is concerned with the true nature of things and with searching out their spiritual essence . For example, why was gold created and scattered like sand in the lower regions of the earth, to be found only with much toil and effort? And how, when found, is it washed in water and committed to the fire, and then put into the hands of craftsmen who fashion it into the candlestick of the tabernacle and the censers and the vessels (cf. Ex. 25:22-39) from which, by the grace of our Saviour, the king of Babylon no longer drinks (cf. Dan 5:2, 3)? A man such as Cleopas brings a heart burning with these mysteries (cf. Lk 24:3 2). Demonic thought, on the other hand, neither knows nor can know such things. It can only shamelessly suggest the acquisition of physical gold, looking forward to the wealth and glory that will come from this. Finally, human thought neither seeks to acquire gold nor is concerned to know what it symbolizes, but brings before the mind simply the image of gold, without passion or greed. The same principle applies to other things as well.

^{[79.1209a] [p.176]} 8. Τῶν ἀγγελικων λογισμῶν, καὶ τῶν ἀνθρωπίνων καὶ τῶν ἐκ δαιμόνων ταύτην τὴν διαφορὰν μετὰ πολλῆς τῆς παρατηρήσεως ἐγνώκαμεν εἰναι, ὅτι πρῶτον μὲν οἱ ἀγγελικοὶ τὰς φύσεις τῶν πραγμάτων περιεργάζονται, καὶ τοὺς πνευματικοὺς αὐτῶν ἐξιχνιάζουσι λογισμούς.  Οἷον, τίνος χάριν γεγένηται ὁ χρυσὸς, καὶ διὰ τί ψαμμώδης, καὶ κάτω πυ τοῖς μορίοις τῆς γῆς ἐγκατέσπαρται, καὶ μετὰ πολλοῦ καμάτου, καὶ πόνου εὑρίσκεται; ὅπως τε εὑρωθεὶς ὕδατι πλύνεται, καὶ πυρὶ παραδίδοται, καὶ οὕτως εἰς τεχνιτῶν ἐμβάλλεται χεῖρας, τῶν ποιούντων τῆς σκηνῆς τὴν λυχνίαν, καὶ ^[79.1209b] τὸ θυμιατήριον, καὶ τὰς θυΐσκας, καὶ τὰς φιάλας, ἐν αἷς οὐκέτι νυν͂ν πίνει διὰ τὴν χάρι