LETTER 1 [To Melania]_

α. παλιν επιστολαι αυτου του ευαγριου

1. IT is said that a person bitten by a viper endures less suffering if he converses with another who has also been bitten by a viper: and so in my many adversities my soul is comforted by telling you who have had a severe breakdown, that many and powerful are the demons’ wiles against who are striving to possess the knowledge of Christ (Phil 3:8).

^{[160βα p.565]} το λεγομενον οτι ο δηχθεις υπ' εχιδνης ͅ ου πολυ παθος υπομενει ει ομιλει αλλωι τινι υπ' εχιδνης δηχθεντι και εγω τοινυν εν ταις πολλαις μου πληγαις την ψυχην μου παραμυθουμαι σοι διαλεγων πολυ τεθραυσμενι οτι πολλοι και μεγαλοι οι των δαιμονων προς ημας δολοι φιλοτιμουμενους την γνωσιν Χ. κτασθαι·

2.  However, you should know that no temptation bestows on the soul such frankness at the time of prayer as that bestowed by the temptation that attacks the body! Nor does our Lord confer such apatheia  on anyone as on one who, patiently enduring what happens with thanksgiving, despises this “sack” [i.e physical body]. And may blessed Job convince you of this, he who, after the battle waged in this skin saw God and discovered from him what the reason was for his enduring these temptations (cf. Job 38 ff.).

μονον γιγνωσκε οτι ουδε εις των πειφασμων [sic] τοιαυτην παρρησιαν διδωσι τηι ψυχηι καιρωι προσευχης οιαν διδωσιν ο την σαρκα καταλαμβανων πειρασμος ουδε ο κυριος ημων τοιαυτην απαθειαν τινι εμποιει ως τωι εν ομολογιαι τα επιτυχοντα υπομενοντι τε και της αναγκης {?} ταυτης καταφρονουντι. και αναπειθετω σε ο μακαριος Ιωβ ος μετα τον εν τουτωι τωι δερματι αγωνα τον θεον εωρακε και παρ' αυτου εμαθε τις η αιτια ων υπεμεινε πειρασμων.

3. And if we will only meditate on our pains, praising God and listening patiently to those who minister to us, we will also [hear] helpful, contemplative narrative[s]!  For these are the laws of those thus tempted. But if our tempters tempt us by dragging us down from meditations on higher things, we will redouble the blows of our enemies [if] we increase our discussions with unstable [lit. wandering] men and women.

και ημεις ει γαρ μονον εν ταις οδυναις ημων μελετωιμεν τον κυριον ευλογουντες τε και προς τους ημιν διακονουνταςͅ ^[160ββ] μακροθυμουντες ακουντες δε ωφελιμων θεωριων διηγησις! ουτοι γαρ εισιν οι νομοι των ουτως πειραζομενων. ει γαρ οι ημας πειραζοντες εν τωι κατασπαν ημας απο των ανω μελετων πειραζουσιν, ημεις δε διατριβας ανθρωπων ρεμβομενων και γυναικων προσεπιτιθεμεν τας των εχθρων ημων πληγας ημεις διπλασιαζομεν..

4. Remember that although Job’s friends wanted to console the[ir] afflicted [friend] through contemplation of the logoi of divine providence, the evil one deceptively manipulated them in order to provoke blessed Job to anger.  For the infamous one knows that one who suffers pain is more easily moved to anger.

μνημονευε οτι και τους φιλους Ιωβ θελοντας θεωριαι λογων της θεου προνοιας τον θλιβομενον παρακαλεσαι ο πονηρος επωτρυνε πλανων τον μακαριον προς οργην ερεθιζειν, ειδως ο καταρατος οτι αλγουμενος ταχεως θυμουται

Therefore bear it patiently if you call and he fails to answer, for it is written I called to my servant and he did not reply (Job 19.16). And if someone who knows you holds you in contempt do not be surprised; for Job’s friends were merciless towards him  For the evil one [stage-]manages all these things, desiring to confusing that mind with which we look to God as creator and with which we bring pure prayer to God.

μακροθυμησον δη εαν καλουσης σου αποκνωσιν υπακουειν οτι και τουτο μερος εστι των πειρασμων· γεγραπται γαρ θεραποντα μου εκαλεσα και ουχ υπηκουσεν]. και ει τις των γνωστων σου καταφρονει μη θαυμαζε οτι και οι φιλοι Ιωβ ^ͅ{161αα} ανελεημονες προς αυτον ησαν. παντα δε ταυτα πραγματευει ο πονηρος θελων συγχεειν την διανοιαν ηι εις θεον ως ποιητην αποβλεπομεν τε και καθαραν προςευχην τωι θεωι προσαγομεν.

5. And in all these thing if those tempted are brought still nearer to God, seeking assistance from Him, then their temptation becomes a benefit to them.  And if it is otherwise, then it is as the blessed Apostle Paul says: suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us  (Rom. 5:3).; for it renders the nous capable of receiving the Kingdom of Heaven.

και μετα τουτων παντων ει οι πειραζομενοι μαλλον προσαγονται τωι θεωι τωι παρ' αυτου βοηθειαν ζητειν προσαγεσθαι δε προς τον θεον αγαθον εστι πειραζεσθαι αρα αγαθον εστιν, ει περ῾σιξ̓ καθως λεγει ο μακ. παυλος· α θλιψις υπομονην κατεργαζεται εν ημιν, η δε υπομονη δοκιμην, η δε δοκιμη ελπιδα η δε ελπις ου καταισχυνει {Rom 5,3f.}, οτι ποιει τον νουν αυτον δεκτικον της βασιλειας του ουρανου.

6. Strive therefore, O Temperate One, to give good example not only to women but also to men, being as it were an archetype of patience; since it is proper for a disciple of Christ to struggle unto [the shedding of] blood [thus] showing everyone that Our Lord arms women, too, with manliness against the demons, and that He strengthens weak souls through the gifts of the commandments and faith.

συ τοιγαρουν σωφρονουσα σπευδε καλον παραδειγμε γεσεσθαι ου μονον ταις γυναιξιν αλλα και τοις ανδρασι ωστε αρχετυπον ειναι της υπομονης· οτι πρεπει μαθητηι Χ. εως αιματος αγωνιζισεσθαι και πασιν αποδειξαι οτι και τας γυναικας ο κυριος ημων ωπλισεν ανδρειοτητι προς ͅ τους δαιμονας και τας ασθενεις ψυχας ^{161αβ} δοσει των τε εντολων και της πιστεως εδυναμωσεν¨

̈

LETTER 2 [to John of Jerusalem]

β.

1. You have always wrtten to me as though to a farmer - as if I were capable of working the spiritual soil But you have not yet seen my field, which is full of thorns and thistles; nor yet my vineyard, which is dry, unfruitful, and devoid of spiritual grapes.

ως προς γεωργον γεγραφας μοι αδιαλειπτως και ως γην πνευματικην εργαζεσθαι δυνατωι, συ δε εως του νυν ουχ εωρακας το αγριδιον μου ακανθων και τριβολων μεστον ουδε την αμπελωνα μου εξηραμμενην και ακαρπον ουσαν και πνευματικων βοτρυων εστερημενην.

  2.  And in spite of this we have dared to cook uncharitable, carnal souls, so as to save them from the hardness of an evil life:but through lack of the water of knowledge we have scorched the pot countless times.  And I am ashamed to speak of our axe : how often in striking wood it shoots our fire[y sparks], having struck a stony heart (cf. Ezek 36:26) , or whatever I should call it.

αλλα μετα τουτων και τετολμηκαμεν ανευ της χαριτος ψυχας σαρκικας {ομφακας} εψεσθαι και σωζειν απο σκληροτητος ζοως της κακιας και δι' ενδειαν υδατος της γνωσεως μυριακις καυσιν της χυτρας εποιησαμεν. αισχυνομαι δε περι της αξινης ημων ειπειν ποσακις ξυλα κοπτουσα πυρ προιει οτι λιθον επληξεν η καρδιαν λιθινην η ουκ οιδα πως αυτο ονομασω.

  3. And despite all this you have sent us pure silver, which we, trying to do the right thing, have turned around and sent back to you.  Vessels and cups of the kind you ordered are not available here: and blessed  [are we] if we have not failed in our reckoning.

και μετα παντων τουτων και συ νυν καθαρον αργυριον ημιν επεμψας δε ͅ ως ευποιησοντες μεταστρεψαντες ανεπεμψαμεν· κυλικας γαρ η φιλας ως ενετειλας οι ενθαδε ποιειν ουχ ισασι ^{161βα} [or ισμεν] μακαριοι δε εαν μη εκλειπωμεν του λογισμου.

  4. Have we perhaps somehow offended the deacon Olympos?  Meanwhile we give thanks to Our Lord, that He has considered us worthy to hold the sacred Pasch with a man who can quiet the fierceness of our soul through his conversation.

μη ποτε τι παρωξυναμεν τον διακονον ολυμπα; πλην δοξαζομεν τον κυριον ημων καταξιωσαντα ημας το αγιον πασχα ποιειν μετα ανδρος το κτηνωδες της ψυχης ημων δια της ομιλιας αυτου καταστειλαντος¨

̈

LETTER 3 [To a Monk]

γ.

1. What I had not hoped to discover you have sent us by writing; but what we might have hoped to learn you have not disclosed: namely, who has taken you; whether he is blessed; where you live; and who you were [formerly] with. These are the things I very much wish to learn.

οτι λαβειν η γνωναι τις ουκ ηλπισε δια γραμματων επεστειλας ημιν α δε μαθειν επεθυμησαμεν ουκ εγνωρισας, τις σε εδεξατο και ει ευλογητος εστι και οπου κατοικεις {καθιζεις} και μετα τινων ησθα; ταυτα γαρ πανυ εβουλομην μαθειν.

2. But if you have obtained nothing you wished, do not be surprised.  Bear in mind Him Who had nowhere to lay his head (Mt 8:20).  If they would not receive Him Who is the head of all things (cf. Eph 1:22), how much more a man of modest standing.

ει δε μηδεν κατα το θελημα σου σοι επιτυγχανει μη θαυμαζε, μνημονευε ωι ουκ ην που ψην κεφαλην κλινει·ει γαρ τον κεφαλην του παντος οντα ου δεχονατι ποσωι μαλλον τον ανθρωπον τον ως εστιν εν σχηματι ͅ εστωτα.

  3. You yourself know that the earth does not oppose the foxes which seek to make their dens in it: but how often does it slide down on those digging wells for themselves, caving in and suffocating them!

γινωσκεις δε και συ οτι η γη ^{[161βα] [p.569]} αλωπεξιν ουκ επανισταται ζητουσι ποιεισθαι αυτοις εν αυτηι φωλεους, επι δε τους φρεατα εν αυτηι σκαψαι αυτοις επιχειρουντας ποσακις κλινομενη πιπτει και αυτους πνιγει.

4. But we thank the Lord that you have remembered us out of love, [thereby] proving to all the uprightness of your love.

ημεις δε δοξαζομεν τον κυριον οτι δι' αγαπης ημων μνημονευεις τε και παντι την της αγαπης σου ειλικρινειαν αποδεικνυς¨

̈

LETTER 4
(to Abbot Lukios [concerning Antirrhetikos])

δ.

  1. I have seen your sanctity’s letter, in which you truly show your love for us and command us to send you something of our troubles [?labors?]; which I would not have wanted to send of my own free will on account of my shame at your considerateness [discretion].  But now, having been commanded, I have readily obeyed and sent to you the treatise Antirrhetikos, so that you may read and correct it, and complete what is deficient, in case we have inexactly presented one or another of the unclean thoughts and not hit upon the proper contradiction to be addressed against it.  For I acknowledge to your worthiness that until now I have not properly understood the demonic thoughts, and that I have often been wickedly hampered by them; and since your departure I have endured indescribable suffering from them.  But now I offer thanks to Our Lord Jesus Christ for the things I have heard concerning you, as I had prayed.

τα γραμματα εωρακα της οσιοτητος σου εν οις σφοδρα την σου προς ημας αγαπην απεδειξας και εκελευσας ημας τι των πονων ημων σοι πεμψαι, οτι κατα την εμην προαιρεσιν πεμψαι ουκ εβουλομην δια την μου προς την σωφροσυνην σου αιδω· νυν δε κελευσθεις ευκοπως υπηκουσα και επεμψα σοι τον λογον των αντιρρητικων ινα αναγνωσις και κατορθωσις το αν ελαττουμενον τι εκπληρων ει τινας των μιαρων λογισμων ουκ ακριβως εξεθεμεν και την κατ' αυτων αντιρρησιν ου καλως παρεταξαμεν. ομολογω δε τηι σηι τιμοτητι οτι εως αρτι ου καθηκοντως τους δαιμονιακους ͅ[162αα]  λογισμους κατειληφα οτι πολλακις υπ' αυτων πολυ κεκωλυσμαι και μετα το οιχεσθαι σε απ' εμου παθη αρρητα υπ' αυτων επαθον. νυν δε δοξαζω τον κυριον ημων δι' α ηκουσα περι σου και εμπαθον καθως προσηυξαμην.

  2. Be thus for  me a preacher of abstinence and humility, and a “destroyer of the thoughts and any other bullwark raised against the knowledge of Christ”. (2Cor 10:4 ff.), so that at the time of prayer frankness will come to the intellect of those who are rich in these things, so that it (the intellect) does not submit or bow down, neither when struck down by anger nor when ravished by desire.  This happens, however, to the wrathful and the gluttonous who do not abstain by day, and who enjoy no respite from evil fantasies by night.

  3. And you know from Our Lord that reading the Sacred Scriptures is very conducive to purity, since it turns the intellect away from anxieties concerning this visible world, from which arises the corruption of unclean thoughts that shackle the intellect by their passions, binding it to corporeal affairs.

και συ γε δια τον κυριου ημων οισθα οτι η των θειων γραφων αναγνωσις  ͅ ^{[162αβ ]} εις την καθαροτητα πανυ συμφερει οτι τον νουν των τουτου του κοσμου του ορατου μεριμνων αφιστησι εξ ων διαστροφαι ακαθαρτων λογισμων υπογινονται δια των αυτων παθων τον νουν προς τα σωματικα πραγματα δεοντων τε και πηδωντων.

* Therefore speak tirelessly to the brothers, so that they read the scriptures at the proper times and “love not the world nor what is in the world;” (Jn 2:15 [1 or 2 Jn?), while keeping watch over [tempting-] thoughts,  which is a poison against ‘wolves’, [much-] hated by the demons..

* [μ´] Μὴ τοίνυν κατόκνει διαλέγεσθαι τοῖς ἀδελφοῖς ἀναγινώσκειν τε τὰς θείας γραφὰς ἐν χρόνῳ τακτῷ, ͅ καὶ μὴ ἀγαπᾶν τὸν κόσμον μηδὲ τὰ ἐν κόσμῳ, καὶ τηρεῖν λογισμούς, ὅπερ ἐστὶ φάρμακον λυκόλεθρον ὑπὸ δαιμόνων μισούμενον·

4. Thus the struggle engaged in with discernment is replete with numerous temptations.  But it affords great purity of mind that will not be ridiculed by the demons, since they are not in a position to accuse the intellect or the soul.  For just as wisdom fittingly orders the contemplations of bodily things, just so - it may be presumed - the gift of discernment distinguishes in the forms imprinted on the intellect between holy and depraved thoughts, between the pure and the unclean.  And the cunning of the mocking demons may be recognized: they clothe themselves in images of the senses and of memories in order to lead into error  the soul hastening toward the “knowledge of Christ”.

ὁ γὰρ μετὰ κρίσεως γινόμενος πόλεμος μεγίστων μὲν πεπλήρωται λογισμῶν, πολλὴν δὲ ἔχει καθαρότητα διανοίας, μηκέτι τῶν δαιμόνων ἐμπαίζειν ἢ συκοφαντεῖν δυναμένων τὴν ψυχήν· ὥσπερ γὰρ ἡ φρόνησις τὴν εὔλογον κρίσιν τῶν πραγμάτων κεκλήρωται, οὕτως ἡ διάκρισις τὰς [220] κατὰ διάνοιαν φαντασίας πεπίστευται, ἁγίους καὶ βεβήλους καὶ καθαροὺς καὶ ἀκαθάρτους διακρίνουσα λογισμούς, καὶ τέχνας δαιμόνων ἐμπαιζόντων κατὰ τὸ προφητικὸν λόγιον ἐμπειρεικαὶ μιμουμένων αἰσθησίν τε καὶ μνήμην πρὸς ἀπάτην ψυχῆς λογικῆς σπευδούσης εἰς τὴν γνῶσιν τοῦ Χριστοῦ·

5.  Thus it is essential for everyone who takes the field in this warfare to seek [the gift of] discernment from  the Lord, while seeing to it that he lacks nothing essential for the reception of this gift.  In outline these [esential prerequisites] are: abstinence; humility; vigils; withdrawal [from the world]; and constant prayer strengthened by reading of the sacred scriptures.  The practice of virtue cuts off the passions, for there are found desire and sorrow and wrath.  Reading, however, uproots the trifling worldly senses after practicing the virtues, and consecrates our intellect in the formless contemplations of the beings of divine knowledge that our Savior in his Gospel allegorically called “closet” (Mt 6:6), in which we will behold the holy and hidden Father.

ὅθεν ἀναγκαιότατον τὸν ταύτην στρατευόμενον τὴν στρατείαν ζητεῖν παρὰ κυρίου διάκρισιν, μηδὲν παραλιμπάνοντα τῶν συντελούντων πρὸς ὑποδοχὴν τοιούτου χαρίσματος· ἔστι δὲ ὡς ἐν τύπῳ εἰπεῖν ταῦτα· ἐγκράτεια καὶ πραΰτης, καὶ ἀγρυπνία καὶ ἀναχώρησις, καὶ πυκναὶ προσευχαὶ κουφιζούμεναι θείων λόγων ἀναγνώσεσιν· οὐδὲν γὰρ οὕτως ποιητικόν ἐστι καθαρᾶς προσευχῆς ὡς ἀνάγνωσις· ἡ μὲν γὰρ πρακτικὴ περιτέμνει τὰ πάθη, ἐπιθυμίαν καὶ λύπην καὶ θυμὸν περικόπτουσα, ἡ δὲ μετὰ ταύτην ἀνάγνωσις καὶ αὐτὴν φίλην τῶν νοημάτων ἀφίστησι, πρὸς τὴν ἀνείδεον καὶ θειώδη καὶ μονοειδῆ γνῶσιν αὐτὸν μεταφέρουσα, ἣν συμβολικῶς ὁ Κύριος ἐν τοῖς εὐαγγελίοις ταμεῖον ὠνόμασε, τὸν κρυπτὸν πατέρα δεικνύουσας.

Portions of the Greek of Letter 4.3-5 [From asterisk above] in Claire Guillaumont “Fragments grecs inédits d’Evagre le Pontique” Texte und Untersuchungen 133 (1987):, 219-220.

̈

̈

LETTER 5

ε. ^[162ββ]

1. Richly-varied and full of good fruit is the letter you in your kindness have sent us is; so much so that I was overcome as I gathered and harvested the [fruits]. And by them and their delightful  fragrance my sense of smell was invigorated and I was wholly absorbed in joy and cheerfulness. 

πανυ διαφερει τηι αυτης αγαθοτητι η επιστολη ην ημιν επεστειλας και αγαθων γεμει καρπον ους δεδικαιωμαι τρυγων τε και θεριζων απ' αυτης και δια της ηδειας οσμης αυτων την οσφρησιν μου ανεψυξαν και ηυφραινον και γεγονα ολος εν τε χαραι και ευφροσυνηι·

2. And who will give me such fathers to comfort my soul, sitting [as I do] in the “darkness and shadow of death” of repentence? And it behooves us to remember the proverb where it stands written: “like cool water to a thirsty soul, so are good tidings from a distant land” (Prov. 25.25).  But in spite of this we posess nothing we could keep ready [to offer guests], for we are “poor and beggars” (cf. Ps. 39:18), in need of God’s mercy and far from able to feed our guests plentifully with the food of spiritual words. 

   ειθε γαρ τις δοιη τοιουτους πατερας παρακαλεσαι την ψυχην μου εν σκοτωι καθημενην και εν σκιας της μετανοιας· και προσηκει ημας μνημονευειν την παροιμιαν την γεγραμμενην ωσπερ υδωρ ψυχρον ψυχηι διψωσι ουτως αγγελια αγαθη εκ γης μακροθεν [prov. 25.25]. ημεις δε τι ετοιμαζωμεν αντι τουτων ουκ ^[p.571] εχομεν οτι πτωχοι και πενητες {cf. Ps. 39:18} εσμεν, χρηιζοντες της θεου χαριτος και πολυ αδυναμουμενοι δεχεσθαι πλουσιως τους ξενους ημων τροφηι λογων πνευματικων·

3. I admit that I once had a field and a vineyard – I do not deny it.  But locust have devoured my field, while my vineyard was trampled by a boar of the forest and destroyed by a wild beast. 6. And behold, I sit at the doors of virtue with outstretched hand[s] – if ony they were outstretched to beg alms from those who “enter the temple”! 7,!  

  οτι δε και εγω ην οτε ειχον αγριδιον και αμπελωνα ομολογω τε και ουκ αρνουμαι· κατησθιον δε το αγριδιον ακριδες και τον αμπελωνα μου διεφθειρε συς εκ δρυμου {Πσ 79·14} και ονοι αγριοι κατενεμησαντο αυτον. ͅ163αα ͅ και ιδου καθημαι προς τηι της  αρετης θυραι και η χειρ μου εκτεινομενη - ωφελε δε καλως εκτεινομενη ην - του αιτησαι δικαιοσυνην παρα των το ιερον εισιοντων.

4. Come therefore to my aid through prayer, so that in response to my pleading I may be sent Peter and John: that Peter by means of his virtue and John through his divine words may straighten the feet of virtue and ankles of knowledge;  so that through allegorical knowledge I, too, leaping up, may enter the temple of knowledge and astonish the Jews. [ 218] 5-4

  αντιλαβου μου δη τηι προσευχηι και αντ' εμου ικετευε ινα μοι πετρος και ιωαννης πεμφθωσι και πετρος μεν δια των αρετων αυτου ιωαννης δε δια των θειων αυτου λογων στερεωσιν τας της αρετης βασεις και τα σφυδρα της γνωσεως ωστε καμε εξαλλομενον δια γνωσεως αλληγορικης εισιεναι τε εις το ιερον της γνωσεως και τους ιουδαιους εκκαταληξαι Χ

̈

LETTER 6

ς.

1. We unkowingly  passed your holiness by during our former visit to Palestine, and we were not able to bring saving provisions on the way that lay before us. And along the way we snatched as it were by the birds; or we were the rocky ground¸dessicating what sprang up or we are full of thorns, and the Word suffocated in us. I beg you, forgive us this sin and pray for my other offences!  

παρηλθομεν εν αγνοιαι την οσιοτητα σου το πρωτων εις παλαιστινην πορευθεντες και ουχ ευρομεν λαβειν εφοδια της σωτηριας εις την οδον ημιν προκειμενην· και τα οδον εσμεν ωστε αρπαζεσθαι ημας υπο των πετεινων η πετρωδη εσμεν και τα εξανατελλοντα ξηραινομεν η ακανθων μεστοι και ο λογος εν ημιν πνιγεται· δεομαι σου αφες μοι ταυτην την αμαρτιαν και υπερ των λοιπων μου ανομιων προσευχου·

2 We have rushed into a sea full of gales and waves and I fear those shipwrecks that fight against faith and knowledge and justice: and throughout all this the Lord within us sleeps, and our nous does not keep watch, [even] though by means of the virtues it is able to awaken [the Lord].  And sorely opposing us is the  the fleeing dragon who strikes [us], now with his tail, then with his gnashing jaws.  This dragon cannot be expelled otherwise than by completely despising food and posessions and worldly glory. For it is through these that the evil one instills his defiled thoughts into us, and through impassioned [tempting-] thoughts forces our nous to entangle itself with and to meditate upon visible things.   

3. It is these passions that the wholly-evil-one employs and these three temptations that he brought upon  Jesus our God: enticing him to change stones into bread; then promising to give him the whole world; and finally interpreting the sign of spiritual words [as meaning] that he was worthy of being served by angels. And in these matters who is capable of banishing [the devil] behind ? And who will be [as] Daniel, helped by blessed Gabriel, making balls of pitch and hair and fat, to burst the dragon? I am not able [to do this], besieged as I am by temptations.  The ship I have given wholly over to the pilot, so that our trust is not in ourselves, but in God who stills the wind and commands the sea, and brings those in the ship to the land of his will on which they have gazed. 

4. I beg your son [Aidesios] who is my brother, to compel his flesh and, as far as he it is able, to subdue it through prayer and fasting and vigils, through which the craving part the soul  is healed, so that they are not receptive of  hideous thoughts and wickedness.  And he should quell his wrath, which is a Judas who hands the intellect over to the demons.  And he will quell it through humility and forbearance and mercy, from which love arises by which the the disciple of Christ is recognized.

πειθω δε τον υιον σου Αιδεσιον τον μου αδελφον το σωμα αυτου πιαζειν καθως δυνατον και καταδουλωσαι δια προσευχης και νηστειας και αγρυπνιας ως του επιθυμητικου της ψυχης θεραπευτικων ωστε μη γενεσθαι δεκτικην μυσαρκον λογισμων τε και κακιας. Και συντριβετω την οργην αυτου ος εστιν Ιουδας τοις δαιμοσι τον νουν παραδιδους· συντριψει δε αυτην δια ταπεινοτητος και μακροθυμιας και ελεους οτι υπ' αυτων γενναται η αγαπη ͅ ^[163βα] των Χ. μαθητων αποδεικτικη.

He should concern himself with reading the Scriptures, which not only testify that he is the Redeemer of the world, but also, that he is the creator of the Ages and of the judgment and providence in them.  Saying this to your son will satisfy us.

επιμελεισθω της των γραφων αναγνωσεως οτι ου μονον αυτον σωτηρα του κοσμου μαρτυρουσιν αλλα και ποιητην των αιωνων και της εν αυταις κρισεως τε και προνοιας. ταυτα αρκειτω ημιν λεγειν προς τον υιον σου.

5. Because the the man of God and servant of Christ has afforded us great consolation in the desert,  I entrust him to your holiness, and I implore you to incline your soul and offer him the gift of yourself, as I have supported him and hope to find him.

τον δε ανδρα θεου και διακονον του Χ. οτι πολλην ημιν εδωκε παρακλησιν εν τηι ερημωι συνιστημι τηι οσιοτητι σου και πειθω σε καμψαμενον την ψυχην σου δουναι αυτωι καθως εγω αυτωι υπεσχμαι αυτος δε ευρησειν ελπιζει + ^{[frb 571]}

̈

LETTER 7

ζ. [π.571]

1. Not like the just toward the just do I stretch out my soul towards God, for I am still full of lawless and [tempting-] thoughts; nor do I draw near the Lord as  creator, for I know neither the logoi of corporeals nor incorporeals – neither the logoi of judgment nor of providence.

  ουχ ως προς δικαιον δικαιως την ψυχην προς τον θεον εκτεινομαι οτι μεστω λογισμων ανομιας ουδε παλιν ως προς ποιητην προς τον κυριον εγγιζω οτι ου γιγνωσκω των τε ενσωματων και των ασωματων και της κρισεως τε και προνοιας τους λογους.

Nor do I stand in God’s presence, wretch that I am, for I have not prayed with uncovered head, carrying instead images of this present world and conversing with them.  And although I promise spiritual withdrawal from the world, within my soul I have ceaseless interactions with human beings.  Behold I knock at every door and investigate every city, to see whether I can purchase the provisions of vainglory, to satisfy my miserable, vanity-loving soul.

ουδε παλιν ως ενωπιον του θεου εστηκα εγω ατιμος οτι εως αρτι ουκ εχω ακαλυπτωι τηι κεφαληι προσευχεσθαι ως τουτου του κοσμου τα ειδωλα φερων [Ε] και προσευχης ^[π.573] καιρωι εν αυτοις  ^[164αα]ͅ λαλων· και αποχωρησιν πνευματικην του κοσμου υπισχνουμαι διαδε της ψυχης μου απαυστως μετ' ανθρωπων συμπεριφερομαι εις πασαν θυραν κρουω πασαν δε πολιν διεξερευνω ειποτε δυναμαι οψωνια κενοδοξιας αγοραζεσθαι ως εις την της αθλιας μου ψυχης τα ματαια φιλουσης πληρωσιν.

Let this suffice concerning Lazarus whom you say rests in the gnosis of Abraham’s breast.

  ταυτα εξαρκειτω περι λαζαρου σου ον ελεγες οικειν εν γνωσει των αβρααμ κολπον.

While I praise t