Evagrii monachi capita cognoscitiva
Paris. Gr. 923, fol. 290r
Guide to Evagrius Ponticus
edited by Joel Kalvesmaki
2024 edition
title title title | gr913 | grB515 | grP1055 | grP3098 | Suarez Evagrii monachi capita cognoscitiva | Sinkewicz | Dysinger |
1 1 1 | gr913 Ὁ Χριστὸς ᾗ μέν ἐστι Χριστὸς, ἔχει τὴν γνῶσιν τὴν οὐσιώδη· ᾗ δὲ δημιουργὸς, τοὺς λόγους τῶν αἰώνων· ᾗ δὲ ἀσώματος, πάλιν τοὺς λόγους τῶν ἀσωμάτων. | grB515 | grP1055 | grP3098 | Suarez Christus, quo pacto Christus est, habet essentialem cognitionem, qua ratione conditor orbis, rationes saeculorum, qua vero incorporeus rationes rursus incorporeorum. | Sinkewicz | Dysinger The CHRIST[:] as Christ, has essential knowledge; while as creator [he has] the logoi [inner meanings] of the ages; and as incorporeal [he has] the logoi of incorporeal [being]s. |
2 2 2 | gr913 Εἴ τις βούλοιτο ἰδεῖν τὴν τοῦ νοῦ κατάστασιν, στερησάτω ἑαυτὸν πάντων τῶν νοημάτων, καὶ τότε ὄψεται ἀυτὸν σαπφείρῳ ἢ οὐρανίῳ χρώματι παρεμφερῆ· τοῦτο δὲ ποιῆσαι ἄνευ ἀπαθείας, τῶν ἀδυνάτων ἐστίν· Θεοῦ γὰρ χρεία συνεργοῦντος τοῦ ἀναπνέοντος αὐτῷ τὸ συγγενὲς φῶς. | grB515 Εἴ τις βούλοιτο ἰδεῖν τὴν τοῦ νοῦ κατάστασιν, στερησάτω ἑαυτὸν πάντων τῶν νοημάτων, καὶ τότε ὄψεται ἑαυτὸν σαπφείρῳ ἢ οὐρανίῳ χρώματι παρεμφερῆ· τοῦτο δὲ ποιῆσαι ἄνευ ἀπαθείας, τῶν ἀσυνάτων ἐστί· Θεοῦ γὰρ χρεία συνεργοῦντος τοῦ ἀναπνέοντος αὐτῷ τὸ συγγενὲς φῶς:- | grP1055 Εἴ τις βούλοιτο ἰδεῖν τὴν τοῦ νοῦ κατάστασιν, στερησάτω ἑαυτὸν πάντων τῶν νοημάτων, καὶ τότε ὄψεται ἀυτὸν σαπφείρῳ ἢ οὐρανίῳ χρώματι παρεμφερῆ· Τοῦτο ποιῆσαι ἄνευ ἀπαθείας, τῶν ἀδυνάτων ἐστίν· Θεοῦ γὰρ χρεία συνεργοῦντος τοῦ ἀναπνέοντος αὐτῷ τὸ συγγενὲς φῶς. | grP3098 Εἴ τις βούλοιτο ἰδεῖν τὴν τοῦ νοῦ κατάστασιν, στερησάτω αὐτὸν πάντων τῶν νοημάτων, καὶ τότε ὄψεται ἀυτὸν σαπφείρῳ ἢ οὐρανίῳ χρώματι παρεμφερῆ· τοῦτο δὲ ποιῆσαι ἄνευ ἀπαθείας, τῶν ἀδυνάτων ἐστί· Θεοῦ γὰρ χρεία συνεργοῦντος καὶ ἐμπνέοντος αὐτῷ τὸ συγγενὲς φῶς. | Suarez Si quis videre velit statum mentis, privet seipsum omnibus notitiis, tuncque ipsum intuebitur sapphiro aut caelesti colori similem; hoc facere absque passionum vacuitate inter impossibilia est, Dei quippe opus cooperantis ei qui contra ipsum spirat, cognatum lumen. | Sinkewicz | Dysinger If any would see the state of the[ir] nous, let them deprive themsel[ves] of all concepts (noemata)[:] and then they will see themsel[ves] like a sapphire or the color of heaven; (Exod. 24:10) but this cannot be accomplished without apatheia, [dispassion] since it requires the cooperation of God who breathes into them the kindred light. |
3 3 3 | gr913 Ἀπάθειά ἐστι κατάστασις ἠρέμεα ψυχῆς λογικῆς, ἐκ πραύτητος καὶ σωφροσύνης συνισταμένη. | grB515 Ἀπάθειά ἐστι κατάστασις ἠρεμαῖα ψυχῆς λογικῆς, ἐκ πραύτητος καὶ σωφροσύνης συνισταμένη:- | grP1055 | grP3098 | Suarez Passionum orbatio est status tranquillus animae rationalis, constans e mansuetudine ac e temperantia. | Sinkewicz | Dysinger Apatheia is [the] quiet state of the reasoning soul composed of gentleness and temperance. |
4 4 4 | gr913 Νοῦ κατάστασίς ἐστιν ὕψος νοητὸν οὐρανίῳ χρώματι παρεμφερής· ᾧ καὶ τὸ τῆς ἁγίας Τριάδος κατὰ τὸν καιρὸν τῆς προσευχῆς ἐπιγίνεται φῶς. | grB515 Οὐ κατάστασίς ἐστιν ὕψος νοητὸν οὐρανίῳ χρώματι παρεμφερές· ᾧ καὶ τὸ τῆς ἁγίας Τριάδος κατὰ τὸν καιρὸν τῆς προσευχῆς ἐπιγίνεται φῶς:- | grP1055 Νοῦ κατάστασίς ἐστιν ὕψος νοητὸν οὐρανίῳ χρώματι παρεμφερής· ᾧ καὶ τὸ τῆς ἁγίας Τριάδος κατὰ τὸν καιρὸν τῆς προσευχῆς ἐπιγίνεται φῶς. | grP3098 | Suarez Mentis status est sublimitas intelligibilis caelesti similis colori, quo lumen sanctae Trinitatis ad tempus orationis supervenit. | Sinkewicz | Dysinger The state of the nous is the noetic (intelligible) height like the color of heaven, upon which the light of the holy Trinity comes at the time of prayer. |
5 5 5 | gr913 Χριστός ἐστι φύσις λογικὴ, τὸ ὑπὸ τῆς καταπτάσης ἐπ' αὐτὸν περιστερᾶς σημαινόμενον ἔχων ἐν ἑαυτῷ. | grB515 | grP1055 | grP3098 | Suarez Christus est natura rationalis quod a deorsum volante supra ipsum columba, significatum habet in seipso. | Sinkewicz | Dysinger Christ is [the] reasoning nature who has [with]in himself what is symbolized by the dove descending upon him. |
6 6 6 | gr913 Θυμιατήριόν ἐστι νοῦς καθαρὼς κατὰ τὸν καιρὸν τῆς προσευχῆς, μὴ ἐφαπτόμενος πράγματος αἰσθητοῦ. Κατὰ μὲν τὴν ἀρετὴν, ἓν ἐσόμεθα ἐν τῇ ὀγδόῃ ἡμέρᾳ· κατὰ δὲ τὴν γνῶσιν, ἐν τῇ ἐσχάτῃ ἡμέρᾳ. | grB515 Θυμιατήριόν ἐστι νοῦς καθαρὸς κατὰ τὸν καιρὸν τῆς προσευχῆς, μὴ ἐφαπτόμενος πράγματος αἰσθητοῦ:- | grP1055 Θυμιατήριόν ἐστι νοῦς καθαρὸς κατὰ τὸν καιρὸν τῆς προσευχῆς, μὴ ἐφαπτόμενος πράγματος αἰσθητοῦ. Κατὰ μὲν τὴν ἀρετὴν, ἓν ἐσόμεθα ἐν τῇ ὀγδόῃ ἡμέρᾳ· κατὰ δὲ τὴν γνῶσιν, ἐν τῇ ἐσχάτῃ ἡμέρᾳ. | grP3098 | Suarez Suffimentum est mens pura ad tempus orationis, non connexa rei sensibili. Secundum virtutem quidem unum erimus in octava die, secundum vero cognitionem in ultima die. | Sinkewicz | Dysinger A censer is the pure nous at the time of prayer: it has no matters associated with the senses joined to it. According to virtue we will be one on the eighth day; while according to knowledge [we will be one] on the last day. |
7 7 7 | gr913 Νοῦ φίλημα ἐστι ψεκτὸν, νόημα ἐμπαθὲς πράγματος αἰσθητοῦ· δι' ὅπερ καὶ λέγει ὁ Σωτὴρ τοῖς μαθηταῖς· Μηδένα κατὰ τὴν τῆς ἀρετῆς ὁδὸν ἀσπάσησθε . | grB515 | grP1055 | grP3098 | Suarez Mentis osculum est reprehensum, notitia passioni obnoxia rei sensibilis, ideo dicit Salvator discipulis : « Neminem per viam virtutis salutaveritis ». | Sinkewicz | Dysinger The kiss of the nous is a blameworthy thing, an impassioned thought (noema) of a sensible concern. And thus the Savior said to the disciples, Greet no one along the way of virtue. |
8 8 8 | gr913 Θυμός ἐστι δύναμις ψυχῆς, φθαρτικὴ λογισμῶν. | grB515 Θυμός ἐστι δύναμις ψυχῆς, φθαρτικὸς λογισμῶν:- | grP1055 | grP3098 | Suarez Iracundia est vis animae corruptrix cogitationum. | Sinkewicz | Dysinger Irascibility (thumos) is a power of the soul destructive of [tempting-]thoughts (logismoi). |
9 9 9 | gr913 Κυνικός ἐστι νοῦς θεωρητικὸς, διὰ τῆς κινήσεως τοῦ θυμοῦ πάντας ἀποδιώκων τοὺς ἐμπαθεῖς λογισμούς. | grB515 Κυνικός ἐστι νοῦς θεωρητικὸς διὰ τῆς κινήσεως τοῦ θυμοῦ, πάντας ἀποδιώκων τοὺς ἐμπαθεῖς λογισμούς:- | grP1055 | grP3098 | Suarez Canina est mens contemplativa ob motum iracundiae, omnes expellens cogitationes passioni obnoxias. | Sinkewicz | Dysinger Like a [guard-]dog [lit. dog-like] is the contemplative nous: through the movements of irascibility it hunts down all impassioned [tempting-]thoughts. |
10 10 10 | gr913 Κυνικός ἐστι νοῦς πρακτικὸς, πάντας τοὺς ἀδίκους καθυλακτῶν λογισμούς. | grB515 Κυνικός ἐστι νοῦς πρακτικὸς, πάντας τοὺς ἀδίκους καθυλακτῶν λογισμούς:- | grP1055 | grP3098 | Suarez Canina est mens activa, omnes iniustas cogitationes oblatrans. | Sinkewicz | Dysinger Like a [guard-]dog [lit. dog-like] is the ascetical nous, hunting down unjust [tempting-]thoughts. |
11 11 11 | gr913 Παιδεία ἐστὶν ἄρνησις ἀσεβείας καὶ κοσμικῶν ἐπιθυμιῶν. | grB515 Παιδεία ἐστὶν ἄρνησις ἀσεβείας καὶ κοσμικῶν ἐπιθυμιῶν:- | grP1055 | grP3098 | Suarez Doctrina est repudiatio impietatis et mundanarum cupiditatum. | Sinkewicz | Dysinger Instruction is [the] denial of impiety and worldly desires. |
12 12 12 | gr913 Φόβος ἐστὶ προδοσία τῶν ἀπὸ λογισμῶν βοηθημάτων. | grB515 | grP1055 | grP3098 | Suarez Metus est proditio subsidiorum a cogitationibus. | Sinkewicz | Dysinger Fear is betrayal of the thoughts that come to [our] assistance. |
13 13 13 | gr913 Λογισμὸς δαιμονιώδης ἐστὶ εἰκὼν τοῦ αἰσθητοῦ ἀνθρώπου, συνισταμένη κατὰ διάνοιαν, μεθ' ἧς ὁ νοῦς κινούμενος ἐμπαθῶς, λέγει τι ἢ πράττει ἀνόμως, ἐν τῷ κρυπτῷ, πρὸς τὸ παρεμπεσὸν εἴδωλον ἐκ διαδοχῆς ὑπ' αὐτοὺ. | grB515 Λογισμὸς δαιμονιώδης ἐστὶν εἰκὼν τοῦ αἰσθητοῦ ἀνθρώπου, συνισταμένη κατὰ διάνοιαν, μεθ' ἧς ὁ νοῦς κινούμενος ἐμπαθῶς λέγει τί ἢ πράττει ἀνόμως ἐν τῷ κρυπτῷ, πρὸς τὸ παρεμπεσὸν εἴδωλον ἐκδιωχθεὶς ὑπ' αὐτοὺ:- | grP1055 | grP3098 | Suarez Cogitatio daemonialis est imago sensibilis hominis, consistens secundum intelligentiam cum qua mens commota passioni obnoxie, dicit quid ea facit, in occulto, iniuste ad simulacrum incidens expulsa ab ipso successive. | Sinkewicz | Dysinger A Demonic [tempting-]thought is the image of the sensing man, constituted according to reason through which the nous that has fallen [lit. moved] through passion secretly says or does something lawlessly to an idol that is has [allowed] to creep in. |
14 14 14 | gr913 Ἀναχωρητής ἐστιν, ὁ ἐν τῷ κατὰ διάνοιαν κόσμῳ συνισταμένῳ, εὐσεβῶς καὶ δικαίως ἀναστρεφόμενος. | grB515 | grP1055 | grP3098 | Suarez Secedens est, qui in mundo secundum intelligentiam constituto, pie atque iuste conversus est. | Sinkewicz | Dysinger The anchorite is one who, in the world erected according to reason, dwells justly and piously. |
15 15 15 | gr913 Ἄνθρωπός ἐστι πρακτικὸς, ὁ τοῖς παρὰ Θεοῦ δοθεῖσι κεχρημένος ὀρθῶς. | grB515 Ἄνθρωπός ἐστι πρακτικὸς, ὁ τοῖς παρὰ Θεοῦ δοθεῖσι κεχρημένος ὀρθῶς:- | grP1055 | grP3098 | Suarez Homo activus est, qui sibi datis a Deo recte utitur. | Sinkewicz | Dysinger An ascetical person is one who makes appropriate use of the gifts from God. |
16 16 16 | gr913 Νοῦς ἐστι πρακτικὸς, ὁ τοῦ κόσμου τούτου ἀπαθῶς ἀεὶ δεχόμενος τὰ νοήματα. | grB515 Νοῦς ἐστι πρακτικὸς, ὁ τοῦ κόσμου τούτου ἀπαθῶς ἀεὶ δεχόμενος τὰ νοήματα:- | grP1055 | grP3098 Νοῦς ἐστι πρακτικὸς, ὁ τοῦ κόσμου τούτου ἀπαθῶς δεχόμενος τὰ νοήματα. | Suarez Mens est activa, quae mundi huius absque passione semper notitias suscipit. | Sinkewicz | Dysinger The ascetical nous is one that always receives the thoughts of this world with apatheia. |
17 17 17 | gr913 Τέσσαρες τρόποι εἰσὶν δι' ὧν ὁ νοῦς λαμβάνει νοήματα· καὶ πρῶτος μὲν τρόπος, ὁ διὰ τῶν ὀφθαλμῶν· δεύτερος, ὁ διὰ τῆς ἀκοῆς· τρίτος, ὁ διὰ τῆς μνήμης· τέταρτος, ὁ διὰ τῆς κράσεως· καὶ διὰ μὲν τῶν ὀφθαλμῶν, μορφοῦντα μόνον λαμβάνει νοήματα· διὰ δὲ τῆς ἀκοῆς, καὶ μορφοῦντα καὶ μὴ μορφοῦντα, τῷ τὸν λόγον σημαίνειν πράγματα αἰσθητὰ καὶ θεωρητά· ἡ δὲ μνήμη καὶ ἡ κράσις ἀκολουθοῦσι τῇ ἀκοῇ· ἑκάτερα γὰρ μορφοῦσι τὸν νοῦν καὶ οὐ μορφοῦσι μιμούμενα τὴν ἀκοήν. | grB515 Τέσσαρες τρόποι εἰσὶ δι' ὧν ὁ νοῦς λαμβάνει νοήματα· καὶ πρῶτος μὲν τρόπος, ὁ διὰ τῶν ὀφθαλμῶν· δεύτερος, ὁ διὰ τῆς ἀκοῆς· τρίτος, ὁ διὰ τῆς μνήμης· τέταρτος, ὁ διὰ τῆς κράσεως· καὶ διὰ μὲν τῶν ὀφθαλμῶν, μορφοῦντα μόνον λαμβάνει νοήματα· διὰ δὲ τῆς ἀκοῆς, καὶ μορφοῦντα καὶ μὴ μορφοῦντα, τῷ τὸν λόγον σημαίνειν πράγματα αἰσθητὰ καὶ θεωρητά· ἡ δὲ μνήμη καὶ ἡ κράσις ἀκολουθοῦσι τῇ ἀκοῇ· ἑκάτερα γὰρ μορφοῦσι τὸν νοῦν καὶ οὐ μορφοῦσι μιμούμενα τὴν ἀκοήν:- | grP1055 | grP3098 Τέσσαρες τρόποι εἰσὶ δι' ὧν ὁ νοῦς λαμβάνει νοήματα· καὶ πρῶτος μὲν τρόπος, ὁ διὰ τῶν ὀφθαλμῶν· δεύτερος, ὁ διὰ τῆς ἀκοῆς· τρίτος, ὁ διὰ τῆς μνήμης· τέταρτος, ὁ διὰ τῆς κράσεως· καὶ διὰ μὲν τῶν ὀφθαλμῶν μορφοῦντα μόνον λαμβάνει νοήματα· διὰ δὲ τῆς ἀκοῆς, καὶ μορφοῦντα καὶ μὴ μορφοῦντα, τῷ τὸν λόγον σημαίνειν πράγματα αἰσθητὰ καὶ θεωρητά· ἡ δὲ μνήμη καὶ ἡ κράσις μιμοῦνται τὴν ἀκοήν· ἑκάτεραι γὰρ μορφοῦσι τὸν νοῦν. | Suarez Quatuor sunt modi quibus mens accipit notitias, et primus quidem modus, qui per oculos, secundus, qui per auditum, tertius, qui per memoriam, et quartus, qui per temperamentum; et per oculos quidem notitias accipit solum efformatas, per auditum formam habentes et non formam habentes, significante sermone res sensibiles et contemplationi subditas, memoria vero atque temperamentum subsequuntur auditum, utraque namque formant mentem et non formant imitando auditum. | Sinkewicz | Dysinger There are four ways by which the nous receives thoughts. The first way is through the eyes; the second, through hearing; the third, through memory; the fourth, through temperament [krasis]. Through the eyes it receives only forms of thoughts. Through hearing, [it receives] both forms and unformed [thoughts]; the mind [logos] signifying matters both sensed and contemplated. Memory and temperament [krasis] follow upon hearing, each forming the nous or not forming it in imitation of hearing. |
18 18 18 | gr913 Ἐν μὲν τοῖς σώμασι, καὶ ὁμοουσιότης καὶ ἑτεροουσίοτης· ἐν δὲ τοῖς ἀσωμάτοις, μόνον ὁμοουσιότης· ἐν δὲ γνώσεσιν, ἑτεροουσίοτης· οὐδεμία γὰρ τῶν θεωριῶν ἐστιν ἡ αὐτή, ἤπερ ἄστρων ἐστὶ θεωρία· ἐν δὲ Τριάδι μόνον ὁμοουσιότης· οὐδὲ γάρ ἐστι διάφορα ὑποκείμενα πράγματα ὡς ἐν ταῖς θεωρίαις· οὐδὲ πάλιν ἐκ πλειόνων οὐσιῶν συνέστηκεν ὡς ἐν τοῖς σώμασι· οὐσίας δὲ νῦν λέγω, τὰς συντελούσας εἰς σύστασιν τοῦ ὅρου τοῦ δηλοῦντος τὸ τί εἶναι τοῦ ὑποκειμένου, ἀλλ' οὐδ' ὡς ἐν τοῖς ἀσωμάτοις· εἴγε κἀκεῖνα ὁμοούσια λέγομεν τῷ τῆς αὐτῆς εἶναι γνώσεως δεκτικά. | grB515 | grP1055 | grP3098 | Suarez In corporibus equidem et simultanea essentia et altera est, in incorporeis autem solummodo consubstantialitas, nulla quippe contemplationum est ipsa quae astrorum est dispectio. In Trinitate vero solum est coessentialitas, nec enim res suppositae differentes sunt ut in dispectionibus, neque rursus e pluribus essentiis constant, ut in corporibus ; essentias autem nunc dico quae ad constitutionem perficiendam conferunt definitione osten, quidnam sit suppositi, sed nec in incorporeis, si vero et illa dicimus coessentialia quod ipsius cognitionis susceptiva sint. | Sinkewicz | Dysinger In bodies there [can be] both equality of essence and difference of essence. While in incorporeal [beings] there is only equality of essence, in [forms of] knowledge there is only difference of essence. For none of the contemplations is the same except contemplation of the stars. In the Trinity, [there is] only equality of essence [consubstantiallity], for there are no different underlying objects as in [other] contemplations. Nor does [the Trinity] consist of many essences as bodies do. And by “essences” I mean those that contribute to the composition of a designation that indicates the being of the subject; but not as in the case of incorporeal [beings], although we [may] speak of them as equal in essence [consubstantial] in their receptiveness to the same knowledge. |
19 19 19 | gr913 Ἐπειδὴ ἐκ τῶν πέντε αἰσθήσεων λαμβάνει ὁ νοῦς λογισμοὺς, τηρητέον ἐκ ποίας μᾶλλον γίνονται χαλεπώτεροι· φανερὸν μὲν οὖν ὅτι ἐκ τῆς ἀκοῆς, εἴγε καὶ λυπηρὸς λόγος ταράσσει καρδίαν ἀνδρὸς, κατὰ τὴν παροιμίαν. | grB515 Ἐπειδὴ ἐκ τῶν πέντε αἰσθήσεων λαμβάνει ὁ νοῦς λογισμοὺς, τηρητέον ἐκ ποίας μᾶλλον γίνονται χαλεπώτεροι· φανερὸν μὲν οὖν ὅτι ἐκ τῆς ἀκοῆς, εἴγε καὶ λυπηρὸς λόγος ταράσσει καρδίαν ἀνδρὸς, κατὰ τὴν παροιμίαν:- | grP1055 | grP3098 Ἐπειδὴ ἐκ τῶν πέντε αἰσθήσεων λαμβάνει ὁ νοῦς λογισμοὺς, τηρητέον ἐκ ποίας μᾶλλον γίνονται χαλεπώτεροι· φανερὸν οὖν ἐστιν ἐκ τῆς ἀκοῆς, εἴγε καὶ λυπηρὸς λόγος ταράσσει καρδίαν ἀνδρός. | Suarez Postquam e quinque sensibus accipit mens cogitationes, inquirendum e quo potissimum fiant asperiores; evidens enim igitur quod ex auditu, siquidem et sermo molestus turbat cor hominis, iuxta proverbium. | Sinkewicz | Dysinger Since the nous receives [tempting] thoughts from the five senses, one should ponder from which [they are received] with greatest difficulty. And it is evident that it is by means of hearing, since a depressing word disturbs the heart of a man , according to the proverb. |
19#1 19#1 19#1 | gr913 | grB515 | grP1055 | grP3098 | Suarez | Sinkewicz Τῶν ἀκαθάρτων λογισμῶν, οἱ μὲν ἔξωθεν εἰσίασιν· οἱ δὲ ἐκ τῆς μνήμης γεννῶνται τῆς ψυχῆς· καὶ οἱ μὲν ἔξωθεν προϋπάρχουσιν τῆς ἑαυτῶν γνώσεως, οἱ δὲ ἔσωθεν μετὰ τὴν αὐτῶν γνῶσιν· | Dysinger |
19#2 19#2 19#2 | gr913 | grB515 | grP1055 | grP3098 | Suarez | Sinkewicz Λογισμὸς δαιμονιῶδης ἐστὶ νόημα πράγματος αἰσθητοῦ, θυμὸν ἢ ἐπιθυμίαν παρὰ φύσιν κινῶν. | Dysinger |
19#3 19#3 19#3 | gr913 | grB515 | grP1055 | grP3098 | Suarez | Sinkewicz Χοῖρος βορβορώδης ἐστὶν ὁ τῆς πορνείας δαίμων, ὁ δὲ σύαγρος ὁ τῆς ὀργῆς ἐστίν· ὁ δὲ διασπῶν τοὺς ὀδόντας αὐτῶν ἐν δυνάμει θεοῦ τὴν δύναμιν αὐτῶν καταθραύσει. | Dysinger |
20 20 20 | gr913 Ὁ νοῦς ἐν πρακτικῇ ὢν, ἐν τοῖς νοήμασιν ἐστιν τοῦ κόσμου τούτου· ἐν δὲ γνώσει ὢν, ἐν θεωρίᾳ διατρίβει· ἐν δὲ προσευχῇ γινόμενος, ἐν ἀνειδέῳ ἐστὶ, ὅπερ ὀνομάζεται τόπος Θεοῦ· αὐτὸς οὖν ὄψεται τήν τε ἐν τοῖς σώμασιν ὁμοουσιότητα καὶ ἑτεροουσιότητα καὶ τὴν ἐν θεωρήμασι καὶ τὴν ἐν Θεῳ· ὅπερ ἐπὶ Θεοῦ, τῶν ἀδυνάτων ἐστὶν σαφῶς, ἀδήλου οὔσης τῆς οὐσιώδους γνώσεως καὶ μηδεμίαν ἐχούσης παραλλαγὴν πρὸς γνῶσιν οὐσιώδη. | grB515 | grP1055 | grP3098 Ὁ νοῦς ἐν πρακτικῇ ὢν, ἐν τοῖς νοήμασιν τοῦ κόσμου τούτου ἐστίν· ἐν δὲ γνώσει ὢν, ἐν θεωρίᾳ διατρίβει· ἐν δὲ προσευχῇ γινόμενος, ἐν τῷ ἀνειδέῳ ἐστιν, ὅπερ ὀνομάζεται τόπος Θεοῦ· | Suarez Mens quae in actione versatur, est in mundi huius notitiis, quae autem in cognitione diversatur, in contemplatione, cum vero orationi dat operam, est sine forma (quod vocatur locus Dei); ipse igitur videt eam, quae in corporibus est coessentiam, et eam, quae in contemplationibus, et illam, quae est in Deo; quod vero de Deo est, ex impossibilibus manifeste, cum sit incerta essentialis cognitio, nullamque habeat differentiam ad cognitionem essentialem. | Sinkewicz | Dysinger The nous occupied in ascetical practice is in the thoughts of this world. When occupied with knowledge it is employed in contemplation. When it [attains] to prayer, it is in formlessness, which is called the “place of God”. Then it will see the equality of essence and the difference of essence in bodies, in contemplations, and in God. That which concerns God clearly pertains to what is impossible, since essential knowledge is obscure and change does not pertain to essential knowledge. |
21 21 21 | gr913 Τῶν πειρασμῶν οἱ μὲν ἡδονάς· οἱ δὲ λύπας· οἱ δὲ ὀδύνας σωματικὰς τοῖς ἀνθρώποις προσάγουσιν. | grB515 Τῶν πειρασμῶν οἱ μὲν ἡδονάς· οἱ δὲ λύπας· οἱ δὲ ὀδύνας σωματικὰς τοῖς ἀνθρώποις προσάγουσιν:- | grP1055 | grP3098 Τῶν πειρασμῶν οἱ μὲν ἡδονάς· οἱ δὲ λύπας· οἱ δὲ ὀδύνας σωματικὰς τοῖς ἀνθρώποις προσάγουσι. | Suarez Tentationum hae quidem voluptates, istae vero dolores, illae autem cruciatus corporeos hominibus adducunt. | Sinkewicz | Dysinger Some temptations lead to pleasures, others to sadness [depression], still others to bodily pain for human beings. |
22 22 22 | gr913 Ὁ νοῦς ποτὲ μὲν ἀπὸ νοήματος εἰς νοήματα μεταβαίνει· ποτὲ δὲ ἀπὸ θεωρήματος εἰς θεωρήματα, καὶ ἀπὸ θεωρήματος ἐπὶ νοήματα· ἔστι δὲ ὅτε καὶ ἀπὸ τῆς ἀνειδέου καταστάσεως ἐπὶ νοήματα ἢ ἐπὶ θεωρήματα, καὶ ἀπὸ τούτων πάλιν ἐπὶ τὴν ἀνείδεον κατάστασιν ἀνατρέχει· τοῦτο δὲ αὐτῷ συμβαίνει κατὰ τὸν καιρὸν τῆς προσευχῆς. | grB515 | grP1055 | grP3098 Ὁ νοῦς ποτὲ μὲν ἀπὸ νοήματος εἰς νόημα μεταβαίνει· ποτὲ δὲ ἀπὸ θεωρήματος εἰς θεωρήματα, καὶ ἀπὸ θεωρήματος ἐπὶ νόημα· ἔστι δὲ ὅτε ἀπὸ τῆς ἀνειδέου καταστάσεως ἐπὶ νοήματα καὶ ἐπὶ θεωρήματα, καὶ ἀπὸ τούτων πάλιν ἐπὶ τὴν ἀνείδεον κατάστασιν ἀνατρέχει κατὰ τὸν καιρὸν τῆς προσευχῆς. | Suarez Mens aliquando quidem a notitia transgreditur in notitiam, interdum a contemplatione in speculationem, et rursus a notitia in speculationem, et a speculatione in notitiam. Accedit vero ut et ab informi statu ad notitias, aut ad speculationes, et ab his rursus ad informem statum recurrit; hoc vero ipsi contingit sub tempore orationis. | Sinkewicz | Dysinger The mind sometimes moves from one thought to another thought, sometimes from one contemplation to another contemplation, and then from contemplation to thoughts. But there are also [times] when it moves from an imageless state to thoughts or to contemplations and [then] back again from these to the imageless state. This happens to it at the time of prayer. |
23 23 23 | gr913 Οὐκ ἂν ἴδοι ὁ νοῦς τὸν τοῦ Θεοῦ τόπον ἐν ἑαυτῷ, μὴ πάντων τῶν ἐν τοῖς πράγμασιν νοημάτων ὑψηλότερος γεγονώς· οὐ γενήσεται δὲ ὑψηλότερος, μὴ τὰ πάθη ἀπεκδυσάμενος τὰ συνδεσμοῦντα αὐτὸν διὰ τῶν νοημάτων τοῖς πράγμασι τοῖς αἰσθητοῖς· καὶ τὰ μὲν πάθη ἀποθήσεται διὰ τῶν ἀρετῶν, τοὺς δὲ ψιλοὺς λογισμοὺς διὰ τῆς πνευματικῆς θεωρίας· καὶ ταύτην πάλιν, ἐπιφανέντος αὐτῷ τοῦ φωτός. | grB515 Οὐκ ἂν ἴδοι ὁ νοῦς τὸν τοῦ Θεοῦ τόπον ἐν ἑαυτῷ, μὴ πάντων τῶν ἐν τοῖς πράγμασι νοημάτων ὑψηλότερος γεγονώς· οὐ γενήσεται δὲ ὑψηλότερος, μὴ τὰ πάθη ἀπεκδυσάμενος τὰ συνδεσμοῦντα αὐτὸν διὰ τῶν νοημάτων τοῖς πράγμασι τοῖς αἰσθητοῖς· καὶ τὰ μὲν πάθη ἀποθήσεται διὰ τῶν ἀρετῶν, τοὺς δὲ ψιλοὺς λογισμοὺς διὰ τῆς πνευματικῆς θεωρίας· καὶ ταύτην πάλιν, ἐπιφανέντος αὐτῷ τοῦ φωτός. | grP1055 | grP3098 Οὐκ ἂν δὲ ἴδῃ ὁ νοῦς τὸν τοῦ Θεοῦ τόπον ἐν ἑαυτῷ, μὴ τῶν ἐν τοῖς πράγμασιν νοημάτων ὑψηλότερος γεγονώς· καὶ ἀπεκδυσάμενος τὰ πάθη τὰ συνδεσμοῦντα αὐτὸν τοῖς αἰσθητοῖς. | Suarez Nisi viderit mens Dei locum in seipso, non omnium in rebus notitiarum altior erit; non erit autem excelsior, nisi passiones exuat, quae ipsam devinciunt per notitias cum rebus sensibilibus; et passiones quidem deponet per virtutes, simplices vero cogitationes per spiritualem contemplationem, et hanc rursus, illucescente ipsi lumine. | Sinkewicz | Dysinger The mind is unable to see the ‘place of God’ in itself unless it has been raised higher than all thoughts of practical matters. And it will not be raised higher unless it has put aside all the passions that bind it to perceptible objects through thoughts. And passion will be put aside through the virtues, and simple thoughts through spiritual contemplation. And this will happen when the light has been manifested to it. |
24 24 24 | gr913 Οἱ δαιμονιώδεις λογισμοὶ τὸν εὐώνυμον ὀφθαλμὸν τῆς ψυχῆς ἐκτυφλοῦσι, τὸν επιβάλλοντα τῇ θεωρίᾳ τῶν γεγονότων. | grB515 Οἱ δαιμονιώδεις λογισμοὶ τὸν εὐώνυμον ὀφθαλμὸν τῆς ψυχῆς ἐκτυφλοῦσι, τὸν ἐπιβαλλοντα τῇ θεωρίᾳ τῶν γεγονότων:- | grP1055 | grP3098 | Suarez Daemoniales cogitationes oculum sinistrum animae excaecant, contemplationi rerum factarum incumbentem. | Sinkewicz | Dysinger Demonic thoughts blind the left eye of the soul, which is given over to contemplation of things that have come to be. |
25 25 25 | gr913 Παρὰ δὲ τοῦ ἁγίου Δαυὶδ σαφῶς μεμαθήκαμεν τίς ὁ τόπος τοῦ Θεοῦ· ἐγενήθη γάρ, φησὶν, ἐν εἰρήνῃ ὁ τόπος αὐτοῦ, καὶ τὸ κατοικητήριον αὐτοῦ ἐν Σιών . Τόπος ἐστὶ τοίνυν Θεοῦ, ψυχὴ λογική· κατοικητήριον δὲ, νοῦς φωτοειδὴς τὰς κοσμικὰς ἐπιθυμίας ἀρνησάμενος, τοὺς τὴς ψυχῆς λόγους ἀποσκοπεύειν δεδιδαγμένος. | grB515 Παρὰ δὲ τοῦ ἁγίου Δαυὶδ σαφῶς μεμαθήκαμεν τίς ὁ τόπος τοῦ Θεοῦ· ἐγενήθη γάρ, φησὶν, ἐν εἰρήνῃ ὁ τόπος τοίνυν αὐτοῦ, καὶ τὸ κατοικητήριον αὐτοῦ ἐν Σιών· τόπος τοίνυν ἐστὶ Θεοῦ, ψυχὴ λογική· κατοικητήριον δὲ νοῦς φωτοειδὴς τὰς κοσμικὰς ἐπιθυμίας ἀρνησάμενος, τοὺς τὴς γῆς λόγους ἀποσκοπεύειν δεδιδαγμένος:- | grP1055 | grP3098 ἐγενήθη γάρ, φησιν, ἐν εἰρήνῃ ὁ τόπος αὐτοῦ . Τόπος τοίνυν ἐστὶ τοῦ Θεοῦ, καὶ κατοικητήριον νοῦς φωτοειδὴς, τὰς κοσμικὰς ἐπιθυμίας ἀρνησάμενος. | Suarez A sancto David clare didicimus quis sit locus Dei : Factus est in pace locus eius et habitaculum eius in Sion . Locus igitur Dei est anima rationalis, habitaculum autem mens illuminata mundanas renuens cupiditates, edocta rationes terrae ex alto speculari. | Sinkewicz | Dysinger From holy David we have exactly learned what the ‘place of God’ is, for he says: In peace is His place established and his dwelling on Zion (Ps 75:3). The ‘place of God’ is therefore the reasoning soul, and his dwelling [is] the luminous nous that has renounced the desires of the world and been taught to behold the logoi of the earth. |
26 26 26 | gr913 Προσευχή ἐστι κατάστασις νοῦ, φθαρτικὴ παντὸς ἐπιγείου νοήματος·. | grB515 Προσευχή ἐστι κατάστασις νοῦ, φθαρτικὴ παντὸς ἐπιγείου νοήματος· | grP1055 | grP3098 | Suarez Oratio est status mentis, omnis terrenae notitiae corruptivus. | Sinkewicz | Dysinger Prayer is a state of the nous destructive of every earthly thought. |
27 27 27 | gr913 Προσευχή ἐστι κατάστασις νοῦ, ὑπὸ φωτὸς μόνου γινομένη τῆς ἁγίας Τριάδος. | grB515 ὑπὸ φωτὸς μόνου γινομένη τῆς ἁγίας Τριάδος:- | grP1055 Προσευχή ἐστι κατάστασις νοῦ ὑπὸ φωτὸς μόνου γινομένη τῆς ἁγίας Τριάδος. | grP3098 | Suarez Oratio est status mentis, factus a lumino solo sanctae Trinitatis. | Sinkewicz | Dysinger Prayer is the state of the nous [illuminated] by the sole light of the Blessed Trinity. |
28 28 28 | gr913 Δέησίς ἐστιν ὁμιλία νοῦ πρὸς Θεὸν μεθ' ἱκεσίας βοήθειαν ἢ αἴτησιν ἀγαθῶν περιέχουσα. | grB515 Δέησίς ἐστιν ὁμιλία νοῦ πρὸς Θεὸν μεθ' ἱκεσίας, βοήθειαν ἢ αἴτησιν ἀγαθῶν περιέχουσα:- | grP1055 | grP3098 | Suarez Precatio est colloquium mentis cum Deo, quae cum supplicatione opem aut petitionem bonorum complectitur. | Sinkewicz | Dysinger A petition is a conversation of the nous with God requesting supplication, encompassing help or requesting good things. |
29 29 29 | gr913 Ἐυχή ἐστιν ὑπόσχεσις ἀγαθῶν ἑκούσιος. | grB515 Ψυχή ἐστιν ὑπόσχεσις ἀγαθῶν ἑκούσιος:- | grP1055 | grP3098 | Suarez Oratio est voluntaria bonorum suffusio. | Sinkewicz | Dysinger A vow is a willing promise of good things. |
30 30 30 | gr913 Ἔντευξίς ἐστι παράκλησις ὑπὸ μείζονος προσαγομένη Θεῷ περί σωτηρίας ἑτέρων. | grB515 Ἔντευξίς ἐστι παράκλησις ὑπὸ μείζονος προσαγομένη Θεῷ περί σωτηρίας ἑτέρων:- | grP1055 | grP3098 | Suarez Intercessio est advocatio a maiori Deo approximans pro salute aliorum. | Sinkewicz | Dysinger An intercession is an invocation presented to God for the salvation of others by one who is greater. |
31 31 31 | gr913 ᾍδης ἐστὶ χωρίον ἀφεγγὲς, σκότους αἰωνίου καὶ ζόφου πεπληρωμένον. | grB515 | grP1055 | grP3098 | Suarez Infernus est regiuncula sine lumine plena tenebris aeternis et caligine. | Sinkewicz | Dysinger Hades is a lightless region filled with eternal darkness and gloom. |
32 32 32 | gr913 Γνωστικός ἐστιν αὐθημερινὸς μίσθιος. | grB515 Γνωστικός ἐστιν αὐθημερινὸς μίσθιος:- | grP1055 | grP3098 | Suarez Cognoscitivus est quotidianus mercenarius. | Sinkewicz | Dysinger The gnostic is a salaried day-laborer. |
33 33 33 | gr913 Πρακτικός ἐστι μισθωτὸς, ἀναμένων τὸν μισθὸν αὐτοῦ. | grB515 Πρακτικός ἐστι μισθωτὸς, ἀναμένων τὸν μισθὸν αὐτοῦ:- | grP1055 | grP3098 | Suarez Activus est locator operum mercede, expectans ab altero mercedem. | Sinkewicz | Dysinger The ascetic is a day-laborer, awaiting his payment. |
34 34 34 | gr913 Νοῦς ἐστι ναὸς τῆς ἁγίας Τριάδος. | grB515 Νοῦς ἐστι ναὸς τῆς ἁγίας Τριάδος:- | grP1055 | grP3098 | Suarez Mens est templum sanctae Trinitatis. | Sinkewicz | Dysinger The nous is the temple of the Holy Trinity |
35 35 35 | gr913 Νοῦς ἐστιν ἐνσώματος, ὁ πάντων τῶν αἰώνων θεατής. | grB515 Νοῦς ἐνσώματός ἐστιν, ὁ πάντων τῶν αἰώνων θεατής:- | grP1055 | grP3098 | Suarez Mens est corporea, quae omnia saecula spectat. | Sinkewicz | Dysinger The incarnate nous is the contemplator of all the ages. |
36 36 36 | gr913 Νοῦς ἀκάθαρτός ἐστιν, ὁ ἐγκρονίζων μετὰ πάθους ψεκτοῦ τοῖς πράγμασι τοῖς αἰσθητοῖς. | grB515 Νοῦς ἀκάθαρτός ἐστιν, ὁ ἐγκρονίζων μετὰ πάθους ψεκτοῦ τοῖς πράγμασι τοῖς αἰσθητοῖς:- | grP1055 | grP3098 | Suarez Mens impura est, quae diutino tempore immoratur cum passione vituperata, rebus sensibilibus. | Sinkewicz | Dysinger The impure nous is one that delays over a blameworthy passion [arising from] through perceptible things. |
37 37 37 | gr913 Ἐπιθυμία ἐστὶ δύναμις ψυχῆς, ὀργῆς ἀφανιστική. | grB515 | grP1055 | grP3098 | Suarez Cupiditas est vis animae, quae abolet iracundiam. | Sinkewicz | Dysinger Desire is the power of the soul that destroys anger. |
38 38 38 | gr913 Πρακτικός ἐστιν, ὁ ἐν τῷ κατὰ διάνοιαν κόσμῳ συνισταμένῳ εὐσεβῶς καὶ δικαίως πολιτευόμενος. | grB515 Καὶ ὁ ἐν τῷ κατὰ διάνοιαν κόσμῳ συνισταμένῳ εὐσεβῶς καὶ δικαίως πολιτευόμενος:- | grP1055 | grP3098 | Suarez Activus est in mundo secundum intellectum consistente, pie atque iuste conversans. | Sinkewicz | Dysinger The ascetic is one who lives piously and justly [as a free citizen] in the world erected according to reason (dianoia). |
39 39 39 | gr913 Θεωρητικός ἐστιν, ὁ πλάττων τὸν αἰσθητὸν κόσμον κατὰ διάνοιαν τῆς αὐτοῦ μόνον γνώσεως ἕνεκεν. | grB515 Θεωρητικός ἐστιν, ὁ πλάττων τὸν αἰσθητὸν κόσμον κατὰ διάνοιαν, τῆς αὐτοῦ μόνον γνώσεως ἕνεκεν:- | grP1055 | grP3098 | Suarez Contemplativus est, qui efformat sensibilem mundum iuxta intellectum eius tantum cognitionis caussa. | Sinkewicz | Dysinger The contemplative is one who shapes the sensible world according to [his] reason (dianoia) solely on account of its knowledge. |
40 40 40 | gr913 Τῶν λογισμὼν οἱ μὲν, ὡς ζώοις ἡμῖν ἐπισυμβαίνουσιν· οἱ δὲ, ὡς ἀνθρώποις· καὶ ὡς ζώοις μὲν, ὅσοι ἀπὸ ἐπιθυμίας εἰσὶ καὶ θυμοῦ· ὡς ἀνθρώποις δὲ, ὅσοι ἀπὸ λύπης εἰσὶ καὶ καὶ κενοδοξίας και ὑπερηφανίας· οἱ δὲ ἐκ τῆς ἀκηδίας, καὶ ὡς ζώοις καὶ ὡς ἀνθρώποις μικτοὶ ὄντες. | grB515 Τῶν λογισμὼν οἱ μὲν, ὡς ζώοις ἡμῖν ἐπισυμβαίνουσιν· οἱ δὲ, ὡς ἀνθρώποις· καὶ ὡς ζώοις μὲν, ὅσοι ἀπὸ ἐπιθυμίας εἰσὶ καὶ θυμοῦ· ὡς ἀνθρώποις δὲ, ὅσοι ἀπὸ λύπης εἰσὶ καὶ καὶ κενοδοξίας και ὑπερηφανίας· οἱ δὲ ἐκ τῆς ἀκηδίας, καὶ ὡς ζώοις καὶ ὡς ἀνθρώποις μικτοὶ ὄντες:- | grP1055 | grP3098 | Suarez Cogitationum hae quidem velut animalibus contingunt nobis, istae vero tamquam hominibus; quantae a cupiditate sunt alque iracundia, uti animalibus quidem, sicut autem hominibus, quantae sunt a dolore atque vana gloria et superbia. At quae a prigitia et tamquam animalibus et velut hominibus mistae sunt. | Sinkewicz | Dysinger Of the [tempting-]thoughts, some accompany us as living beings [animals], others as human beings. [Accompanying us] as living beings are those that arise from desires and anger; [Accompanying us] as human beings are those arising from sadness [depression], vainglory, and pride; while the ones arising from acedia are a blend [of vices that accompany us both] as living beings and human beings. |
41 41 41 | gr913 Τῶν λογισμῶν οἱ μὲν ἡγοῦνται, οἱ δὲ ἕπονται· καὶ ἡγοῦνται μὲν οἱ ἐκ τῆς ὑπερηφανίας, ἕπονται δὲ οἱ ἐκ τοῦ θυμοῦ. | grB515 Τῶν λογισμὼν οἱ μὲν ἡγοῦνται, οἱ δὲ ἕπονται· καὶ ἡγοῦνται μὲν οἱ ἐκ τῆς ὑπερηφανίας, ἕπονται δὲ οἱ ἐκ τοῦ θυμοῦ:- | grP1055 | grP3098 | Suarez Cogitationum aliquae sunt quae praeeunt, quaedam sequuntur; el praeeunt quidem illae, quae sunt a superbia, sequuntur autem quae ab iracundia procedunt. | Sinkewicz | Dysinger Of the [tempting-]thoughts, some lead, while others follow. Those of pride* lead, those of anger (thumos) follow. |
42 42 42 | gr913 Τῶν ἡγουμένων λογισμῶν οἱ μὲν πάλιν προηγοῦνται, οἱ δὲ ἕπονται· καὶ προηγοῦνται μὲν, οἱ ἐκ τῆς γαστριμαργίας, ἕπονται δὲ οἱ τῆς πορνείας. | grB515 Τῶν ἡγουμένων λογισμῶν οἱ μὲν πάλιν προηγοῦνται, οἱ δὲ ἕπονται· καὶ προηγοῦνται μὲν οἱ ἐκ τῆς γαστριμαργίας, ἕπονται δὲ οἱ τῆς πορνείας:- | grP1055 | grP3098 | Suarez Praeeuntium cogitationum hae quidem antecedunt, illae autem subsequuntur; antecedunt quae e gula, subsequuntur autem quae e luxuria. | Sinkewicz | Dysinger Of the [tempting-]thoughts that lead, some are likewise in front while others follow. The ones in front arise from gluttony, while those that follow arise from lust. |
43 43 43 | gr913 Τῶν ἑπομένων λογισμῶν τοῖς πρώτοις οἱ μὲν ἡγοῦνται, οἱ δὲ ἕπονται· καὶ ἡγοῦνται μὲν οἱ εκ τῆς λύπης, ἕπονται δὲ οἱ ἐκ τῆς ὀργῆς· εἴγε, κατὰ τὴν παροιμίαν, λόγος λυπηρὸς ἐγείρει ὀργάς. | grB515 Τῶν ἑπομένων λογισμῶν τοῖς πρώτοις οἱ μὲν ἡγοῦνται, οἱ δὲ ἕπονται· καὶ ἡγοῦνται μὲν οἱ εκ τῆς λύπης, ἕπονται δὲ οἱ ἐκ τῆς ὀργῆς· εἴγε, κατὰ τὴν παροιμίαν, λόγος λυπηρὸς ἐγείρει ὀργάς:- | grP1055 | grP3098 | Suarez Sequentium primas cogitationum hae praeeunt quidem, ille vero sequuntur; et praeeunt quidem quae sunt a dolore, sequuntur autem quae ab iracundia, siquidem, iuxta proverbium, sermo dolore afficiens excitat iras. | Sinkewicz | Dysinger Of the [tempting-]thoughts that follow after the first ones, some lead and some follow. Those that lead are from sadness [depression], while the ones that follow are from anger. Thus, as Proverbs says, a sad word give rises to anger . |
44 44 44 | gr913 Τῶν λογισμῶν οἱ μὲν ἄϋλοι εἰσίν· οἱ δὲ ὀλιγόϋλοι· οἱ δὲ πολύϋλοι· καὶ ἄϋλοι μὲν, οἱ ἀπὸ τῆς πρώτης ὑπερηφανίας· ὀλιγόϋλοι δὲ, οἱ ἐκ τῆς πορνείας· πολύϋλοι δὲ, οἱ τῆς κενοδοξίας. | grB515 Τῶν λογισμῶν οἱ μὲν ἄϋλοι εἰσίν· οἱ δὲ ὀλιγόϋλοι· οἱ δὲ πολύϋλοι· καὶ ἄϋλοι μὲν, οἱ ἀπὸ τῆς πρώτης ὑπερηφανίας· ὀλιγόϋλοι δὲ, οἱ τῆς πορνείας· πολύϋλοι δὲ, οἱ τῆς κενοδοξίας:- | grP1055 | grP3098 Τῶν λογισμῶν οἱ μὲν ἄϋλοι εἰσίν· οἱ δὲ ὀλιγόϋλοι· οἱ δὲ πολύϋλοι· καὶ ἄϋλοι μὲν, οἱ ἀπὸ τῆς ὑπερηφανίας· ὀλιγόϋλοι δὲ, οἱ τῆς πορνείας· πολύϋλοι δὲ, οἱ τῆς κενοδοξίας. | Suarez Cogitationum hae quidem sunt immateriales, hae vero parvae materiae, istae autem multiplicis; et immateriales quidem quae a prima superbia, parvae materiae autem quae a luxuria, multiplicis denique quae sunt a vana gloria. | Sinkewicz | Dysinger Of the [tempting-]thoughts, some are immaterial, others have some matter [i.e. objects], and still others have abundant matter [ie. objects]. The immaterial are those from the first pride; those from lust have some matter [ie. objects]; and those from vainglory have abundant matter [ie. objects]. |
45 45 45 | gr913 Τῶν λογισμῶν, οἱ μὲν ἀπὸ χρόνου βλάπτουσιν· οἱ δὲ, ἀπὸ τῆς συγκαταθέσεως· οἱ δὲ, ἀπὸ τῆς κατ' ἐνέργειαν ἁμαρτίας· καὶ ἐκ τοῦ χρόνου μὲν μόνου, οἱ φυσικοί· ἐκ τοῦ χρόνου δὲ καὶ ἐκ τῆς ἐνεργείας, οἱ παρὰ φύσιν, ὅ τε δαιμονιώδης, καὶ ὁ τῆς κακῆς προαιρέσεως. | grB515 Τῶν λογισμων οἱ μὲν, ἀπὸ χρόνου βλάπτουσιν· οἱ δὲ, ἀπὸ τῆς συγκαταθέσεως· οἱ δὲ, ἀπὸ τῆς κατ' ἐνέργειαν ἁμαρτίας· καὶ ἐκ τοῦ χρόνου μὲν μόνου, οἱ φυσικοί· ἐκ τοῦ χρόνου δὲ καὶ ἐκ τῆς ἐνεργείας, ἡ παρὰ φύσιν, ὅ τε δαιμονιώδης, καὶ ὁ τῆς κακῆς προαιρέσεως:- | grP1055 | grP3098 Τῶν λογισμῶν, οἱ μὲν ἀπὸ χρόνου βλάπτουσιν· οἱ δὲ, ἀπὸ τῆς κατ' ἐνέργειαν ἁμαρτίας· καὶ ἀπὸ τοῦ χρόνου μὲν, οἱ φυσικοί· ἐκ τῆς ἐνεργείας δὲ, οἱ παρὰ φύσιν. | Suarez Cogitationum illae quidem a tempore laeduntur, hae vero a consensione, istae autem a peccato secundum operationem; et e tempore quidem solo naturales, e tempore vero atque operatione, quae praeter naturam, quandoque daemoniaca et mali propositi. | Sinkewicz τῶν λογισμῶν, οἱ μὲν ἐκ τοῦ χρόνου μόνον· οἱ δὲ, ἐκ τοῦ χρόνου καὶ ἐκ τῆς κατ' ἐνέργειαν ἁμαρτίας τὸν ἄνθρωπον βλάπτουσιν· καὶ ἐκ τοῦ χρόνου μὲν μόνου, οἱ φυσικοί· ἐκ τοῦ χρόνου δὲ καὶ ἐκ τῆς ἐνεργείας, οἱ παρὰ φύσιν· κοινὸν γὰρ πάντων τῶν λογισμῶν τὸ βλάπτειν ἐκ τοῦ χρόνου. | Dysinger Of the [tempting-]thoughts, some cause harm over time, others by assent. The latter [harm] by the committing of sin. Those that only [harm] over time are natural. And those that [harm] both over time and by the committing [of sin] are those against nature: the demonic and those that propose vice. |
46 46 46 | gr913 Τῷ λογισμῷ τῷ ἀγαθῷ δύο ἀντίκεινται λογισμοὶ, ὅ τε δαιμονώδης καὶ ὁ τῆς κακῆς προαιρέσεως· τῷ δὲ πονηρῷ τρεῖς, ἐκ φύσεως, ἐκ τῆς ὀρθῆς προαιρέσεως καὶ ἐξ ἀγγέλου. | grB515 Τῷ λογισμῷ τῷ ἀγαθῷ δύο ἀντίκεινται λογισμοὶ, ὅ τε δαιμονώδης καὶ ὁ τῆς κακῆς προαιρέσεως· τῷ δὲ πονηρῷ, τρεῖς ἐκ φύσεως, ἐκ τῆς ὀρθῆς προαιρέσεως, ἐξ ἀγγέλου:- | grP1055 | grP3098 Τῷ λογισμῷ τῷ ἀγαθῷ δύο ἀντίκεινται λογισμοὶ, ὅ τε δαιμονιώδης καὶ ὁ τῆς κακῆς προαιρέσεως· τῷ δὲ πονηρῷ τρεῖς, ὁ ἐκ φύσεως, ὁ ἐκ τῆς ὀρθῆς προαιρέσεως καὶ ὁ ἐκ τοῦ ἀγαθοῦ ἀγγέλου. | Suarez Bonae cogitationi duae opponuntur cogitationes, aliquando daemoniaca et mali propositi. Malae autem tres, e natura, e recto proposito et ex angelo. | Sinkewicz | Dysinger To thoughts that are good, two [tempting-]thoughts are opposed: the demonic and those proposing vice. To evil [thoughts] three [are opposed]: from nature, from proposing uprightness, and from an angel. |
47 47 47 | gr913 Τῶν λογισμῶν οἱ μὲν ἔξωθεν ἔχουσι τὰς ὕλας· οἱ δὲ τῆς πορνείας ἐκ τοῦ σώματος. | grB515 Τῶν λογισμῶν οἱ μὲν ἔξωθεν ἔχουσι τὰς ὕλας· οἱ δὲ τῆς πορνείας ἐκ τοῦ σώματος:- | grP1055 | grP3098 Τῶν λογισμῶν οἱ μὲν ἔξωθεν ἔχουσι τὰς ὕλας· ὁ δὲ τῆς πορνείας ἐκ τοῦ σώματος. | Suarez Cogitationum hae quidem exterius habent materias, at quae luxuriae est e corpore. | Sinkewicz | Dysinger Of the [tempting-]thoughts, some have external matter [ie. objects] , while those of lust [have matter [ie. objects] ] from the body. |
48 48 48 | gr913 Τῶν λογισμῶν οἱ μὲν ἐκ τῆς ψυχῆς κινουμένης γεννῶνται· οἱ δὲ ἔξωθεν ὑπὸ δαιμόνων ἐγγίνονται. | grB515 Τῶν λογισμῶν οἱ μὲν ἐκ τῆς ψυχῆς κινουμένης γεννῶνται· οἱ δὲ ἔξωθεν ὑπὸ δαιμόνων ἐγγίνονται:- | grP1055 | grP3098 Καὶ οἱ μὲν αὐτῶν τῆς ψυχῆς γεννῶνται· οἱ δὲ ἔξωθεν ὑπὸ δαιμόνων ἐγγίνονται. | Suarez Cogitationum illae quidem ex anima commota generantur, hae vero exterius a daemone fiunt. | Sinkewicz | Dysinger Of the [tempting-]thoughts, some arise from the fallen [lit. ‘moved’] soul, while others arise externally by means of demons. |
49 49 49 | gr913 Τῶν ἀκαθάρτων λογισμῶν οἱ μὲν, ἄδικον· οἱ δὲ, προσωπολήπτην· οἱ δὲ, ἀδύνατον· οἱ δὲ ἀνελεήμονα δεικνύουσι τὸν Θεόν· ἄδικον μὲν, οἱ τῆς πορνείας καὶ κενοδοξίας· προσωπολήπτην δὲ, οἱ τῆς δευτέρας ὑπερηφανίας γινόμενοι λογισμοί· ἀδύνατον δὲ, οἱ τῆς πρώτης ὑπερηφανίας· ἀνελεήμονα δὲ, οἱ λοιποί. | grB515 Τῶν ἀκαθάρτων λογισμῶν οἱ μὲν, ἄδικον· οἱ δὲ, προσωπολήπτην· οἱ δὲ, ἀδύνατον· οἱ δὲ, ἀνελεήμονα δεικνύουσι τὸν Θεόν· ἄδικον μὲν, οἱ τῆς πορνείας καὶ κενοδοξίας· προσωπολήπτην δὲ, οἱ τῆς δευτέρας ὑπερηφανίας γινόμενοι λογισμοί· ἀδύνατον δὲ, οἱ τῆς πρώτης ὑπερηφανίας· ἀνελεήμονα δὲ, οἱ λοιποί:- | grP1055 | grP3098 | Suarez Impurarum cogitationum hae quidem Deum exhibent iniustum, hae autem personarum acceptorem, illae vero impotentem, istae denique immisericordem; iniustum quidem quae sunt luxuriae et vanae gloriae, personarum acceptorem quae secundae superbiae fiunt cogitationes, impotentem quae primae superbiae, immisericordem vero reliquae. | Sinkewicz | Dysinger Of the unclean [tempting-]thoughts: some depict God as unjust, others as prejudiced, others as impotent, and still others as without mercy. [Depicting God as] unjust are those arising from lust and vainglory; as prejudiced, the [tempting-]thoughts originating from the second pride; as impotent, those arising from the first pride; and as unmerciful, the rest. |
50 50 50 | gr913 Τῶν λογισμῶν οἱ μὲν ὡς μοναχοῖς ἡμῖν ἐπισυμβαίνουσιν· οἱ δὲ ὡς κοσμικοῖς. | grB515 Τῶν λογισμῶν οἱ μὲν ὡς μοναχοῖς ἡμῖν ἐπισυμβαίνουσιν· οἱ δὲ ὡς κοσμικοῖς:- | grP1055 | grP3098 | Suarez Cogitationum istae quidem nobis accidunt ut monachis, illae autem uti mundanis. | Sinkewicz | Dysinger Of the [tempting-]thoughts, some [remain and] accompany us as monks; others [with us as] men of the world. |
51 51 51 | gr913 Παντὶ λογισμῷ ἕπεται ἡδονὴ χωρὶς τῆς τῶν λύπης λογισμῶν. | grB515 Παντὶ λογισμῷ ἕπεται ἡδονὴ χωρὶς τῶν τῆς λύπης λογισμῶν:- | grP1055 | grP3098 | Suarez Omnem cogitationem sequitur voluptas praeter cogitationes doloris. | Sinkewicz | Dysinger EVERY [tempting-]thought is followed by pleasure except the [tempting-]thought of deep sorrow [depression]. |
52 52 52 | gr913 Τῶν λογισμῶν οἱ μὲν τάς φαντασίας ἔχουσι προτέρας τῶν ἰδίων γνώσεων· οἱ δὲ τὰς γνώσεις. | grB515 Τῶν λογισμῶν οἱ μὲν τάς φαντασίας ἔχουσι προτέρας τῶν ἰδίων γνώσεων· οἱ δὲ τὰς γνώσεις:- | grP1055 | grP3098 | Suarez Cogitationum hae quidem priores habent cognitionum imaginationes, aliae autem cognitiones. | Sinkewicz | Dysinger Of the [tempting-]thoughts, some are preceded by fantasies of their own [items of] knowledge, others by [items of] knowledge. |
53 53 53 | gr913 Πρῶτος πάντων λογισμός ἐστιν ὁ τῆς φιλαυτίας, μεθ' ὃν οἱ ὀκτώ. | grB515 Πρῶτος πάντων λογισμός ἐστιν ὁ τῆς φιλαυτίας, μεθ' ὃν οἱ ὀκτώ:- | grP1055 | grP3098 Πρῶτος πάντων λογισμός ἐστιν ὁ τῆς φιλαυτίας μεθ' ὃν οἱ ὀκτώ. | Suarez Prima omnium cogitatio est amoris proprii, post quam octo. | Sinkewicz | Dysinger The first of all [tempting-]thought[s] is love of self; after it [come] the eight. |
54 54 54 | gr913 Τῶν λογισμῶν οἱ μὲν ἐξ αἰτήσεως· οἰ δὲ ἐκ τοῦ κοινοῦ πολεμίου εἰσίν. | grB515 Τῶν λογισμῶν οἱ μὲν ἐξ αἰτήσεως· οἰ δὲ ἐκ τοῦ κοινοῦ πολεμίου εἰσί:- | grP1055 | grP3098 | Suarez Cogitationum istae quidem ex sensu, aliae autem sunt ex bello communi. | Sinkewicz | Dysinger Some [tempting-]thoughts arise from requesting [seeking]; others arise from the common struggle. |
55 55 55 | gr913 Τῶν λογισμῶν οἱ μὲν μορφοῦσι τὴν διάνοιαν, οἱ δὲ οὐ μορφοῦσι· καὶ μορφοῦσι μὲν, ὅσοι ἐξ ὁράσεως· οὐ μορφοῦσι δὲ, ὅσοι ἐκ τῶν λοιπῶν αἰσθήσεων ἡμῖν ἐπισυμβαίνουσι. | grB515 Τῶν λογισμῶν οἱ μὲν μορφοῦσι τὴν διάνοιαν, οἱ δὲ οὐ μορφοῦσι· καὶ μορφοῦσι μὲν ὅσοι ἐξ ὁράσεως, οὐ μορφοῦσι δὲ ὅσοι ἐκ τῶν λοιπῶν αἰσθήσεων ἡμῖν ἐπισυμβαίνουσι:- | grP1055 | grP3098 Καὶ οἱ μὲν αὐτῶν μορφοῦσι τὴν διάνοιαν, οἱ δὲ οὐ μορφοῦσι· καὶ μορφοῦσι μὲν ὅσοι ἐξ ὁράσεως. οὐ μορφοῦσι δὲ, ὅσοι ἐκ τῶν λοιπῶν αἰσθήσεων ἡμῖν ἐπισυμβαίνουσιν. | Suarez Cogitationum aliquae profecto formant intellectum, aliae vero non formant; et formant quidem quaecumque ex visu, non formant autem quae nobis contingunt ex aliis sensibus. | Sinkewicz | Dysinger Some thought form [imprint] the mind [dianoia]; others do not form it. [The ones that] form it are things that arise from sight; [the ones that] do not form it are such things arising from the other senses that [remain and] accompany us. |
56 56 56 | gr913 Τῶν λογισμῶν οἱ μὲν εἰσὶ κατὰ φύσιν, οἱ δὲ παρὰ φύσιν· καὶ παρὰ φύσιν μὲν ὅσοι ἐξ ἐπιθυμίας εἰσὶ καὶ θυμοῦ, κατὰ φύσιν δὲ ὅσοι εἰσὶν ἐκ πατρὸς, ἢ μητρὸς ἢ γυναικὸς ἢ τέχνων. | grB515 Τῶν λογισμῶν οἱ μὲν εἰσὶ κατὰ φύσιν, οἱ δὲ παρὰ φύσιν· καὶ παρὰ φύσιν μὲν ὅσοι ἐξ ἐπιθυμίας εἰσὶ καὶ θυμοῦ, κατὰ φύσιν δὲ ὅσοι εἰσὶν ἐκ πατρὸς, ἢ μητρὸς, ἢ γυναικὸς, ἢ τέχνων:- | grP1055 | grP3098 | Suarez Cogitationum quaedam sunt secundum naturam, aliae praeter naturam; et praeter naturam quidem quaecumque sunt a cupiditate atque ex iracundia, secundum naturam vero quaecumque ex patre, aut matre, aut uxore, aut filiis. | Sinkewicz | Dysinger Of the [tempting-]thoughts, some are according to nature, while others are contrary to nature. And contrary to nature are those [arising] from desire and anger; while according to nature are those [arising] from father, mother, wife, and children. |
57 57 57 | gr913 Μόνοι τῶν λογισμῶν οἱ τῆς κενοδοξίας καὶ ὑπερηφανίας μετὰ τὴν ἧτταν τῶν λοιπῶν λογισμῶν, ἐπισυμβαίνουσι λογισμοί. | grB515 Μόνοι τῶν λογισμῶν οἱ τῆς κενοδοξίας καὶ ὑπερηφανίας, μετὰ τὴν ἧτταν τῶν λοιπῶν λογισμῶν, ἐπισυμβαίνουσι λογισμοί:- | grP1055 | grP3098 Ἰστέον ὅτι μετὰ τὴν ἧτταν τῶν λογισμῶν ἁπα΄ντων, μόνοι συνίστανται καὶ συνεπεμβαίνουσι ἡμῖν οἱ τῆς κενοδοξίας καὶ οἱ τῆς ὑπερηφανίας. | Suarez Solae cogitationum quae sunt vanae gloriae et superbiae, posteaquam victae sunt reliquae cogitationes, superveniunt cogitationes. | Sinkewicz | Dysinger Among the [tempting-]thoughts, only the [tempting-]thoughts of vainglory and pride [remain and] accompany us after conquest of the other [tempting-]thoughts. |
58 58 58 | gr913 Κοινὸν πάντων τῶν λογισμῶν, τὸ βλάπτειν ἐκ τοῦ χρόνου. | grB515 Κοινὸν πάντων τῶν λογισμῶν, τὸ βλάπτειν:- | grP1055 | grP3098 Ἰστέον ὅτι κοινόν ἐστι πάντων τῶν λογισμῶν, τὸ βλάπτειν ἐκ τοῦ χρόνου. | Suarez Commune omnium cogitationum est nocere ex tempore. | Sinkewicz | Dysinger To cause injury [mislead] is common to all thoughts. |
59 59 59 | gr913 Τῶν κινουμένων παθῶν, τὰ μὲν ἐκ μνήμης κινεῖται, τὰ δὲ ἐξ αἰσθήσεως, τὰ δὲ ἐκ δαιμόνων. | grB515 Τῶν κινουμένων παθῶν, τὰ μὲν ἐκ μνήμης κινεῖται, τὰ δὲ ἐξ αἰσθήσεως, τὰ δὲ ἐκ δαιμόνων:- | grP1055 | grP3098 Ἰστέον ὅτι τὰ μὲν τῶν παθῶν ἐκ μνήμης κινοῦνται, τὰ δὲ ἐξ αἰσθήσεως, τὰ δὲ ἐκ δαιμόνων. | Suarez Passionum commotarum haec quidem moventur ex memoria, illa vero ex sensu, quaedam autem ex daemonibus. | Sinkewicz | Dysinger Of the fallen passions, some are moved by memory, others by the senses, still other by demons. |
60 60 60 | gr913 Πάντες οἱ ἀκάθαρτοι λογισμοὶ ἢ ἐξ ἐπιθυμίας, ἢ ἐκ θυμοῦ, ἢ λύπης δεσμοῦσι τὸν νοῦν. | grB515 Πάντες οἱ ἀκάθαρτοι λογισμοὶ ἢ ἐξ ἐπιθυ μίας, ἢ ἐκ θυμοῦ ἢ λύπης δεσμοῦσι τὸν νοῦν:- | grP1055 | grP3098 Καὶ πάντες οἱ ἀκάθαρτοι λογισμοὶ ἢ ἐξ ἐπιθυμίας, ἢ ἐκ θυμοῦ, ἢ ἐκ λύπης δεσμοῦσι τὸν νοῦν. | Suarez Omnes impurae cogitationes aut ex cupiditate, aul ex ira, vel dolore mentem devinciunt. | Sinkewicz | Dysinger All the impure [tempting-]thoughts are from desire or from anger or from deep sadness [depression] chain the nous. |
61 61 61 | gr913 Μόνοι τῶν λογισμῶν οἱ τῆς λύπης φθαρτικοί εἰσι πάντων τῶν λογισμῶν. | grB515 Μόνοι τῶν λογισμῶν οἱ τῆς λύπης, φθαρτικοὶ εἰσὶ πάντων τῶν λογισμῶν:- | grP1055 | grP3098 | Suarez Solae cogitationum eae quae sunt doloris, sunt omnium corruptive cogitationum. | Sinkewicz | Dysinger Only the [tempting-]thoughts of deep sadness [depression] are destructive of all the [tempting-]thoughts. |
62 62 62 | gr913 Τῶν νοημάτων τὰ μὲν ἐξ αἰσθήσεως, ἔστι πέντε. τὰ δ' ἐκ μνήμης, δέκα· ὧν τὰ πέντε καθαρὰ εἰ εὖ πράττοιτο, τὰ δὲ πέντε ἀκάθαρτα εἰ κακῶς ἄγοιν ἑαυτὸν· τὰ δὲ ἐξ ἀγγέλων πέντε πνευματικὰ, τὰ δὲ ἐκ δαιμόνων πέντε· τούτων τὰ μὲν ἐξ ὁράσεως ἐστὶ πέντε, ἐκ μνήμης ἀγαθῆς καὶ κακῆς, ἐξ ἀγγέλου, ἐξ ὁράσεως, ἐκ δαιμόνων· ὦν τὰ μὲν δύο πονηρὰ, ἐκ μνήμης κακῆς καὶ δαιμόνων μιμουμένων τὴν ὅρασιν· τὰ δὲ τρία καθαρά· ἀνείδεα δὲ εἰκοσιοκτώ. | grB515 | grP1055 | grP3098 | Suarez Notitiarum eae quae sunt ex sensu quinque numerantur, at quae ex memoria, decem quarum quinque sunt purae si bene egeris, quinque autem impurae si male apud seipsum quis rem gesserit, quae vero ex angelis quinque spirituales, quae a daemonibus quinque; harum aliae quidem sunt a visu et hae quinque ex memoria bonae et malae, ex angelo, ex visu, e daemonibus, quarum duae quidem malignae, e memoria malae, et ex daemonibus imitantibus visum, tres vero purae, informes vero seu invisibiles viginti octo. | Sinkewicz | Dysinger The thoughts arising from sensation are five; those from memory are ten. Of these, five are pure if they are accomplished well; five are impure if they are accomplished badly. From angels there are five spiritual [concepts]; there are five from demons. Of these, those from [?a]vision are five: from [1] good and [2] evil memory; [3] from an angel; [4] from sight, and [5] from demons. Of these, two are evil: [1] from evil memory; and [2] from demons imitating a vision. There are three pure [thoughts]; but the imageless are twenty-eight. |