From the source: Translation by Luke Dysinger, O.S.B. (translation in public domain) Note that the the majority of the Greek text below is Frankenberg’s retroversion from the [UNRELIABLE!] Syriac S1 MS. This text, should be used with extreme caution: it is NOT the basis for this English translation, which relies principally on: [1] Guillaumont’s Syriac S2 version, [2] his French translation of S2, and [3] assorted Greek fragments.[1] [1] The complete text of Evagrius’ Kephalaia Gnostica survives only in Syriac and Armenian translations with extant Greek fragments and parallels available for only about one-sixth of the complete text. The majority of these fragments are reproduced in the Greek text above, BUT the Greek text above largely consists of a retroversion into Greek of Frankenberg’s 1912 edition of the UNRELIABLE Syriac text (which includes a commentary by the seventh-century anti-Origenist abbot, Babai the Great). Guillaumont designated this the S1 version of the Kephalaia Gnostica: it contains no evidence of the controversial Origenist doctrine condemned by councils from the sixth century onwards. The problematic nature of this S1 version was clarified in 1958, when Antoine Guillaumont published the critical edition of a new Syriac version based on a manuscript tradition he designated S2. This version exists in only a single manuscript. Although known in antiquity, it had been denounced by ancient Syriac authors as the work of heretical forgers who were alleged to have intentionally altered texts by ‘the blessed abbot Evagrius’ in order to justify their own teachings. The surviving Greek fragments of the Kephalaia Gnostica uniformly attest to the priority of the S2 version, revealing the more widespread S1 tradition to be a drastic re-editing of Evagrius’ text ,in which all passages suggestive of controversial Origenist doctrine had either been eliminated or modified. This (expurgated) S1 version appeared very quickly, possibly anticipating by several decades the anathemas of 543 and 553. The Syriac manuscript evidence places it no later than the first third of the sixth century; and an Armenian translation of S1 may have been made sometime in the fifth century, that is within a century of Evagrius’ death in 399. The existence of both expurgated and unexpurgated versions of Evagrius’ works during the sixth century reflects an uneasy attitude of reverence for his writings combined with anxiety concerning their orthodoxy which is well-attested elsewhere in the monastic literature of the period. The Syriac and Greek Versions used here include the following: the critical edition of Syriac S1 and S2 texts ed. and trans. by A. Guillaumont, Les six Centuries des ‘Kephalaia Gnostica’ d’Évagre le Pontique, Patrologia Orientalis 28.1, Nº 134 (Paris, 1958). Syriac S1 text with commentary by Babai the Great and Greek retroversion, ed. and trans. by by W. Frankenberg, Evagrius Ponticus, Abhandlungen der königlichen Gesellschaft der Wissenschaften zu Göttingen, Phil.-hist. Klasse, Neue Folge, vol. 13, no. 2. (Berlin, 1912), pp. 8-471. Principal Greek fragments ed. by: 1) I. Hausherr, ‘Nouveaux fragments grecs d’Evagre le Pontique’,Orientalia Christiana Periodica 5 (1939), pp. 229-233; 2) Muyldermans, ‘À Travers la Tradition Manuscrite d’ Èvagre le Pontique’, Bibliothèque du Muséon 3 (Louvain: Istas, 1933), pp. 74, 85, 89, 93; 3) Muyldermans, ‘Evagriana. Extrait de la revue Le Muséon, vol. 42, augmenté de nouveaux fragments grecs inédits’ (Paris, 1931), pp. 38-44; 4) Géhin, ‘Evagriana d’un Manuscrit Basilien, (Vaticanus Gr. 2028; olim Basilianus 67)’, Le Muséon 109 (1996), pp. 59-85.