The Refutor (“Refutor”, III – IV)

Abstract. В данной статье Алексея Александровича Морозова впервые публикуется русский перевод Cлов III–IV из аскетического произведения Евагрия Понтийского «Прекословящий» («Антирретик»). Речь идет о «Третьем слове против сребролюбия» и «Четвертом слове о помыслах беса печали». Русский перевод, сделанный с сирийской версии текста, сопровождается кратким предисловием, в котором автор дает жизнеописание Евагрия и обзор его основных произведений. Особое внимание уделено структуре трактата «Прекословящий», его датировке, а также рукописной традиции и современным переводам текста. His literary heritage is represented by many treatises, among which a special place is occupied by the essay “On Eight Thoughts” (CPG-2451), where he describes internal passions that interfere with spiritual improvement and suggests ways to overcome them 4. Also significant are his works “The Word on Doing, or the Monk” (CPG-2430) 5 , dedicated to monastic practice, and “The Contemplator, or to the one who has been awarded knowledge” (CPG-2431) 6 , which sets out reflections on the contemplation of divine mysteries. Despite the fact that all the works of Evagrius were written in ancient Greek, due to his conciliar condemnation 7 only a few of them have reached us in the original 8 , while most are known to us only through translations into ancient eastern languages, especially Syriac 9 . This fate befell the ascetic text “The Controversy,” also known in Russian literature as “Refutor” or “Antirrheticus” (CPG-2434). This work, like many other texts by Evagrius, is a collection of short maxims, or chapters, combined into eight words 10, each of which is devoted to a specific passion. In the first word, preceded by a short prologue 11, Evagrius places sixty-nine chapters devoted to various manifestations of gluttony and the fight against it. The second word contains sixty-five chapters against the thoughts of fornication. The third part of the text in fifty-eight chapters touches on the passion of the love of money. Seventy-six chapters of the fourth word are devoted to thoughts associated with sadness. The fifth word on anger has sixty-four chapters. The sixth word consists of fifty-seven chapters devoted to the fight against despondency. The seventh word gives forty-three pieces of advice against thoughts of vanity. Finally, the last word offers sixty chapters against the thoughts of pride. In the work of Evagrius, the sequence of the eight passions differs from the later classification: anger follows sadness, while, for example, in the “Questions and Answers” ​​of St. Barsanuphius and John (VI century) anger occupies fourth place, and sadness is designated as the fifth passion 12. Each chapter includes a description of the thought associated with the passion being analyzed, as well as a biblical quote that should be spoken or meditated on by the monk to combat this thought. Within each word, the chapters are arranged according to the order of the Scriptures of the Old and New Testaments. Although the lost Greek version quoted the Old Testament texts from the Septuagint, the surviving Syriac translation of the treatise uses the text of the Old Testament in the Peshitta version 13. Regarding the dating of the writing of this work, Paolo Bettiolo suggests considering the beginning of 395 as terminus post quem 14. This is due to the mention in the text of St. Macarius of Alexandria 15 and John of Lycopolis 16 , who died around 384. 17 According to the editor of the Syriac text, Wilhelm Frankenberg, the work was written at the request of the monks, whom Evagrius addresses in his prologue, calling them “my beloved” ( ̈ In one of his messages, preserved in a Syriac translation, presumably addressed to Lucius, a monk of the Egyptian monastery of Anaton, located near Alexandria 19, Evagrius mentions this work and claims that he sent it to his addressee: “I saw a message from your holiness, in which you showed abundant love for us, commanding us to send you something from our works, since previously I did not want to send anything, feeling shame before your wisdom. However, now, at your command, I immediately obeyed and sent you an essay called “The Controversy,” so that you could read it and correct what is missing, and supplement it if we have presented some of the impure thoughts inaccurately and have not found a good answer against them” 20. In this article, for the first time, a Russian translation of the third and fourth words “Controversy” is proposed. Due to the fact that the treatise has not reached us in the original language, our Russian translation of both the text of the work itself and the biblical quotations contained in it is made from the Syriac version published by Frankenberg 21 . The publication is based on one single manuscript “Add. 14578", kept in the British Library 22. According to Wright's catalogue, this parchment manuscript consists of one hundred and ninety-five leaves, containing a corpus of forty-three works of Evagrius, written in two columns in Estrangelo script, dating from the sixth or seventh centuries. The treatise “The Controversy” appears in the collection as the fourth text (ll. 34b-77a) 24 . In addition to the Syriac translation, the text of Evagrius is also preserved in an Armenian translation 25 made from the Greek original 26 , as well as in translations into Old Georgian 27 , Arabic 28 and Sogdian 29 . The publication of Frankenberg's Syriac text is accompanied by a reconstruction into ancient Greek 30 . Among modern languages, the work was translated into German 31, Spanish 32 and English 33. There is also a Russian translation of the first two words of the treatise 34. Thus, this article publishes for the first time the Russian translation of the third and fourth words of the treatise “The Controversy.” 3rd word 35 about the love of money 1. Against the demon who inspires me in my thoughts: “In a dream, I will lure one of your relatives or someone rich so that they send you gold”: I will stretch out my hand to the Lord God Most High, to whom heaven and earth belong, I swear that I will not take a thread, a shoe strap, or anything of yours (Gen. 14:22-23). 2. Against the thought that shows me the bitterness of poverty 36 and the disasters that come from it, and whispers to me that on the day of trouble I will not find a helper: If the Lord abide with me and keep me on the way that I go, and give me bread to eat, and water to drink, 37 and clothing to wear, and if I return in peace to my father’s house, then the Lord will be my God, and this stone, which I have set up as a sign, will be the house of God (Gen. 28:20-22). 3. Against the thought of love of money, which made us blame our parents for not transferring their property to us: Whoever curses his father or his mother shall be put to death (Ex. 21:16). 4. Against the thought that, due to the love of money, forces us to place the burden of many labors on someone who has recently become a student: Do not oppress the stranger, for you yourselves know the soul of the stranger, just as you were strangers in the land of Egypt (Ex. 23:9). 5. Against the thought of love of money, which deprives a needy brother of mercy and advises us to accumulate supplies only for ourselves: Love your neighbor as yourself. I am the Lord your God. (Lev.19:18). 6. Against the thought of the love of money, which forces us to hinder our brother in reading the Scriptures or instructing him in teachings, and forces us, for the sake of temporary gain, to push him to great labor and effort: Let no one oppress his neighbor, but fear his God; for I am the Lord your God. (Lev.25:17). 7. Against the thought of the love of money, which neglects a person suffering from a long illness and seriously affected by poverty: If your brother becomes poor and his hand weakens in your presence, do not leave him: as a stranger and sojourner, let him live with you (Lev. 25:35). 8. Against a thought that requires more work from a brother than he is capable of doing: “Let no one force his brother to do hard work beyond his strength” (cf. Lev. 25:46) 38. 9 . Against the thought that does not allow us to give to a needy brother and refuse someone who asks us for a loan: Do not take your hand away from the one in need, but stretch out your hand to him and give him what he lacks (Deut. 15:7-8). 10. Against the thought that wants to keep supplies only for itself and does not want to console one of the brothers from them: Cursed are your barns and your storehouses. Cursed 39 are the fruits of your land (Deut. 28:17–18). 11. Against the thought that prefers wealth to poverty: Are not the gathered vineyards of Ephraim better than the fruits of Abiezer? (Judges 8:2). 12. Against the thoughts of the soul, which at first has mercy on the poor, but then changes its mind and immediately regrets the money spent on them: Let your hearts 40 be perfect with the Lord God, walk uprightly in His statutes, and keep His commandments, as at this day (1 Kings 8:61). 13. To the soul that seeks to find the death of Christ, still holding something of its property; and forgets how the prophet Elisha, renouncing the world, completely abandoned everything he had: And Elijah went from there and found Elisha the son of Shaphat plowing; He had twelve pairs of oxen, and he himself was with the twelfth pair. And Elijah, passing by him, threw his mantle on him. And he left the oxen and ran after Elijah and said, “Let me kiss my father and my mother.” He said to him: “Go and return, for what have I done to you?” He, leaving him, took a pair of oxen and slaughtered them, and, boiling the meat on wood from the plow, distributed it to the people, and they ate; then he got up and went after Elijah and began to serve him (1 Kings 19:19-21). 14. To the soul that is stingy with money and everything else that has been accumulated for itself, and does not want to spend it on visiting brothers: And Elisha said to his servant: “Take a large pot and prepare food for the sons of the prophets” (2 Kings 4:38). 15. To the soul that accepted the gold sent for the needs of the brothers and is eager to spend it at its own discretion, forgetting about Gehazi’s leprosy. Let those who read the Scripture think about how the prophet Elisha discovered that the thought of the love of money stands first among all evil passions, followed by all other thoughts, from which is born a long-term attack of thoughts that distract the mind with vicious deeds and make it a leper: And Elisha said to him, “Where are you from, Gehazi?” He replied: “Your servant did not go anywhere.” But he said to him: “Wasn’t my heart there when that man returned from the chariot to meet you? Is this the time to take silver and clothing, olive gardens, vineyards, sheep, cattle, servants and maidservants? For this reason, let the leprosy of Naaman cleave to you and to your seed forever.” And he came out from him, white as snow with leprosy (2 Kings 5:25–27). From the book of Psalms of David 16. To the Lord, against the thought of the love of money, which reminds me, saying: “Behold, you have renounced the inheritance of your parents”: Господь – часть наследия моего и чаши моей. Ты дарующий мне мое наследие ( Пс.15:5 ). 17. Against the thought that mocks us, that our fathers have abandoned us and do not send us gold so that we can satisfy our needs: Ибо отец мой и мать моя оставили меня, но Господь примет меня ( Пс.26:10 ). 18. Against the thought that whispers to us that, behold, our brothers in the world are rich, and everyone respects them for their wealth: Господом будет хвалиться душа моя; да услышат нищие 41 и возвеселятся ( Пс.33:3 ). 19. To the soul that does not understand that we will be condemned along with the devil if we mismanage the property given to us by God: The sinner lies in wait for the righteous and seeks to kill him; но Господь не оставит его в его руках, а защитит его судом 42 ( Пс.36:32–33 ). 20. To the soul that is attached to the world and loves transient things, longing for the house and property of its fathers: Listen, daughter, and see, and incline your ear, forget your people and your father’s house, and then the King will desire your beauty (Ps. 45:11-12). 21. Against thoughts that care about wealth and do not pay attention to the harmful pain of wealth: Если богатство умножается, пусть не прилагается к нему сердце ваше ( Пс.61:11 ). 22. Against the thought that shows us the luxurious house of our fathers and makes our little cell insignificant in our eyes: Лучше жить в доме Божием, чем жить в шатре нечестивых ( Пс.83:11 ). 23. Against the thought that demands money because of pursuing desires and removes its hope from the grace of God: Господь не лишит своих благ тех, кто ходит в непорочности. (Ps. 83:12). 24. To the Lord, against the thought of the love of money, which remains in us and offers our mind the following: either the memory of money that we have abandoned, or the ascetic labor that we do to acquire things that are now invisible, or the preservation and careful storage of what we already have: Incline my heart to Thy testimonies, and not to parables, that is, 43, to covetousness (Ps. 119:36). 25. Against the thought of love of money, which portrays hospitality in me and forces my soul to use other people, and pushes it to calculations for the sake of temporary benefits: In the path of my steps the proud hid traps for me, and their snares were stretched out in my path, and the snare was thrown over me (Ps. 139:6). 26. Against the thought of love of money, which predicts to us that we will live in bitter poverty for a long time: Man is like vanity, and his days pass by like a shadow (Ps. 143:4). From the book of Proverbs of Solomon 27. К душе, в которой из-за страсти сребролюбия почти не возрастает сострадание: May mercy and truth not leave you; но привяжи их на шею твою, напиши их на скрижали сердца твоего. И обретешь милость и благодать перед Богом и перед людьми. ( Proverbs 3:3-4 ). 28. Against the thought of love of money, which prevents us from doing good and frightens us with poverty and bodily weakness: Do not refuse to do good to someone in need when your hand is strong enough to do it. And, if you have it, do not say to your neighbor: “Go and come tomorrow, and I will give it to you” (Prov. 3:27–28). 29. Against the thought of the love of money, which forces us, in the pursuit of wealth, to engage in handicrafts day and night and deprives us of reading the Holy Scriptures, and also prevents us from visiting the sick and serving them: Riches do not help in the day of wrath, but righteousness delivers from death (Proverbs 11:4). 30. Against the thought that oppresses us because we spend our own money too easily: The ransom for a man's soul is his wealth, but the poor do not accept reproach (Prov. 13:8). 31. Against the uncharitable mind that prefers money to God's wisdom: The acquisition of wisdom is better than gold, and the acquisition of understanding is preferable to silver (Proverbs 16:16). 32. Against the thought of the love of money, which seeks peace and glory in wealth: A good name is better than great wealth, and favor is better than gold and silver 44 (Proverbs 22:1). 33. To the mind 45, which by doing alms frees itself from thoughts of love of money, but is then again enslaved by it through sorrow and murmuring. This shows that the soul does not recognize the passions caused by thoughts, and does not understand that these thoughts are fetters for the rational nature, striving for the knowledge of God: For God loves a cheerful giver, and He will fulfill the fruits of his deeds 46 ( Proverbs 22:8 ). 34. Against a thought that reminds us of home, property and the lifestyle associated with them: Vanity of vanities, said Ecclesiastes, vanity of vanities, all is vanity (Eccl. 1:2). 35. Against the thought of the love of money, which desires to preserve the things stored within, and desires to collect additional things from the outside world, both for the comfort of the brothers and for the acquisition of holy scriptures: He who loves silver will not be satisfied with silver; and whoever loves wealth will not receive satisfaction from it. And this too is vanity (Eccl. 5:9). 36. Against the thought that before our eyes depicts the loss of wealth and property, which was a great bodily consolation for Job: The Lord gave, and the Lord has taken away, blessed be the name of the Lord (Job 1:21). 37. Against the thought of love of money, which advises us to hoard food and clothing and not share them with the poor: Break your bread with the hungry and bring the poor stranger into your home. When you see a naked person, clothe him, and do not hide yourself from your brothers and sisters (Isaiah 58:7). 38. To the soul that does not incline towards mercy, seeing the poverty of its brothers: Blessed are the merciful, for they will receive mercy (Matthew 5:7). 39. К душе, которая хочет – из-за денег или имущества, отнятого у нее – судиться, но не осознает, что не избавится от оков помыслов, вызванных отнятым, если не предложит в любви и свой плащ: And to the one who wants to sue you and take your shirt, give him your outer clothing too (Matthew 5:40). 40. Против помысла, который мешает нам одолжить брату под предлогом, что он не сможет вернуть: Дай просящему у тебя и не отворачивайся от того, кто хочет занять у тебя ( Мф.5:42 ). 41. Против внутренних помыслов, которые стремятся к богатству и поглощают ум заботой о нем: Не собирайте себе сокровищ на земле, где моль и ржа истребляют, и где воры подкапываются и крадут ( Мф.6:19 ). 42. Против беса, который говорит нам: «Имущество может, когда человек накопит богатство, служить Господу»: Никто не может служить двум господам: ибо или одного будет ненавидеть, а другого любить; or one will be zealous, and the other will be neglectful. You cannot serve God and mammon (Matthew 6:24). 43. К душе, которая в момент бедствия просит других удовлетворить ее нужду, но сама не желает утешать бедных и нуждающихся: So, in everything that you want people to do to you, do so to them; for this is the law and the prophets (Matthew 7:12). 44. Against the thought that does not allow us to share our wealth, although a good reason arises before us: How difficult it is for those who have wealth to enter the Kingdom of God (Mark 10:23). Apostle from the Epistle to the Romans 45. To the mind 47 which does works of righteousness, but which faces the image of deception, murmuring and gloomy faces - things alien to the love of the commandments, and which does not want to be burdened with such passions because of the holy knowledge that reaches the mind, cleansed from shameless passions: He who gives alms, do it with joy. Let love be unfeigned (Rom.12:8-9). From Second Epistle to the Corinthians 46. Against the thought of the love of money, which calls our brothers and our relatives according to the flesh, living in the world, blessed, because they have visible wealth: For what is seen is temporary, but what is unseen is eternal (2 Cor. 4:18). 47. Против помысла, который скромен в даянии милостыни, ибо подаяние освобождает внутренний мир от помыслов, тогда как сожаление о дарованном связывает внутренний мир с помыслами, которые мешают ему и не дают ему познать Бога: He who sows sparingly will also reap sparingly; and whoever sows generously will also reap generously (2 Cor. 9:6). 48. Against the thought of love of money, which destroys kindness towards brothers: Будьте друг ко другу добры, сострадательны, прощайте друг друга, как и Бог во Христе простил нас ( Еф.4:32 ). From the Epistle to the Philippians 49. Against the mind that seeks to accumulate wealth only for itself: Do not each one be concerned only about himself, but also about others (Phil. 2:4). 50. Против помысла, который показывает нам преимущество накопленного богатства и заставляет нас сожалеть о потраченном, которое могло бы быть достаточным для многих братьев: But what was an advantage for me, I counted as loss for the sake of Christ. Да и все почитаю тщетою ради превосходства познания Христа Иисуса, Господа моего; для Него я от всего отказался, и все почитаю за сор, чтобы приобрести Христа ( Флп.3:7–8 ). 51. Against the thought that wants to reconcile us with covetousness and does not see the idolatry that is born from covetousness: Mortify, therefore, everything earthly in you: fornication, uncleanness, passion, evil lust and covetousness, which is idolatry. For this, the wrath of God is coming on the sons of disobedience (Col. 3:5–6). 52. Against the thought that seeks to accumulate more than we need, and which wants us to strive for wealth: Do not be lovers of money, be content with what you have, for He said: “I will never leave you nor forsake you” (Heb. 13:5). From First Epistle to Timothy 53. To the soul that demands more than food and clothing, not remembering that it came into this world naked and will leave it naked: For we have brought nothing into the world; It’s obvious that we can’t take anything out of it. Having food and clothing, let us be content with this (1 Tim. 6:7-8). 54. Against the thought of the love of money, which claims that nothing bad attaches to the love of money, but that it is a great consolation for brothers and strangers: For the love of money is the root of all evil; Having given themselves over to it, some have wandered away from the faith and subjected themselves to many sorrows (1 Tim. 6:10). From Second Epistle to Timothy 55. Against the thought that seeks - under the pretext that profit will satisfy its need - to immerse itself in worldly affairs: For there is no man who serves and is tormented by the cares of the world, and finds that this is his glory. And if there is a person who strives in the struggle, he will not receive a crown unless he strives according to the rules (2 Tim. 2:4-5). 56. Against the thought that gets involved in worldly affairs under the pretext that money has disappeared, there is nothing left, and that it is impossible to earn it again: And whatever he serves, let him serve as given to him by God, and let him glorify God (1 Pet. 4:11). 57. Against the thought of love of money, which does not want to give alms to brothers - under the pretext “that they do not need” - and thus rejects the love of God: And whoever has wealth in the world and sees his brother in need, but withholds his mercies from him, how does the love of God abide in him? (1 John 3:17). 58. Against thoughts that force us to profess love for our brothers in word, but in deed to renounce it because of the love of money: My children, let us love not in word or tongue, but in deed and truth (1 John 3:18). Blessed be our Lord, and our God, and our Savior, Jesus Christ, who gave us victory over the demon of the love of money in order to defeat him. World. 4th word about the thoughts of the demon of sadness 1. To a soul that is overcome by sadness and thinks that the Lord did not hear its sighs: And the children of Israel groaned at the misery of slavery, and cried out; and their cry about disasters reached the Lord. And God heard their groaning (Ex. 2:23–24). 2. Against thoughts that suggest that the Lord 48 does not see our troubles coming from demons: And the Lord said to Moses: I have seen the suffering of My people in Egypt and heard their cry because of the cruelty of the rulers, for I have known about their affliction. And I came down to deliver it from the hands of the Egyptians (Exodus 3:7–8). 3. To a soul that has not realized that the spiritual interpretation of God’s words and diligence in fulfilling His commandments bring an unexpected increase in temptations: And Moses returned to the Lord and said: Господи, для чего Ты навел это зло на народ? Why did you send me? Since the time I went to Pharaoh to speak in Your name, he has oppressed this people even more, and You have not delivered Your people (Ex. 5:22-23). 4. Против помыслов, не ожидающих помощи от Бога и повергающих душу в печаль: Therefore speak to the children of Israel, saying, “I am the Lord God, and I will deliver you from the oppression of the Egyptians, and I will free you from their bondage, and I will redeem you with an outstretched hand and with great judgments. Я приму вас Себе в народ, и буду вашим Богом» ( Исх.6:6–7 ). 5. To the soul that is not sure that those who have recently rejected the world will not fall into the hands of cruel demons, and does not fight against their attacks by visions or sensations, lest they be afraid of their horrors and return to the world: And when Pharaoh sent the people away, God did not lead them through the land of the Philistines, although he was closer, because God said: “Lest the people repent when they see the war and return to Egypt” (Ex. 13:17). 6. Against thoughts that tell us: “Demons do not know that the Lord is fighting for us”: Then the Egyptians said: “We are fleeing from Israel, for the Lord is fighting for them against the Egyptians” (Ex. 14:25). 7. К душе, которая не понимает, зачем демоны замышляют козни против нас: И сказал враг: «Погонюсь за ними, настигну, разделю добычу; насытится душа моя, извлеку меч свой, истребит их рука моя» ( Исх.15:9 ). 8. To the Lord regarding thoughts that frighten us and say: “At night demons will come and attack you”: Fear and trembling will seize them; from the greatness of Thy hand they shall sink like a stone, until Thy people pass by, O Lord, until the people which Thou hast redeemed pass by (Ex. 15:16). 9 . Against the thoughts of horror that engulf us, for the Angel who helps us in the fight is invisible: The battle of the Lord with Amalek from generation to generation (Ex. 17:16). 10. К душе, которая боится и думает, что ее не охраняют Ангелы Божии: Behold, I am sending My angel before you, to guard you on the way and to bring you to the place that I have prepared (Ex. 23:20). 11. To the soul 49, which is sad because of the restlessness of the night and in fear thinks that it will remain forever in its confusion: Peace will come to your land, and you will pursue your enemies, and they will fall before you by the sword (Lev.26:6-7) 50. 12. Against human thoughts that rise up in us and say: “There is no point in fighting demons”: And I said to you: “Do not be afraid of them and do not be afraid of them. The Lord your God, who goes before you, will fight for you” (Deut. 1:29-30). 13. To a soul that was frightened by the voice of a demon that suddenly hissed at her in the air: Start his destruction and fight him! Today I begin to make the nations under all heaven fear and tremble before you; those who hear about you will tremble and fear you (Deut. 2:24–25). 14. Against human thoughts, which were horrified at the sight of a demon with eyes sparkling like fire: Do not be afraid of them, for the Lord your God is fighting for you (Deut. 1:29–30). 15. To the Lord, regarding the soul, which remained unshaken when the demons suddenly attacked the body with noise and disorder: And he said: “Lord God! Thou hast begun to show Thy servant Thy greatness and Thy mighty hand and tall arm, for what god in heaven or on earth can do deeds like Thy, and such feats as Thy might?” (Deut.3:24). 16. To the soul that fears and trembles before the demons that appear to it, and thinks that the Lord has abandoned it: The Lord your God will not forsake you, nor destroy you; He will not forget the covenant that he swore to your fathers (Deut. 4:31). 17. To the soul who wishes to know the reason for these temptations: To test you and torment you, and to do good to you at the end of your days (Deut. 8:16). 18. Against human thoughts, which are afraid at the sight of demons coming to us at night in the form of wild animals writhing on their backs: Let not your heart be sad, do not be afraid or dismayed, do not be dismayed by them. For the Lord your God goes with you, he who brought you up out of the land of Egypt, and will fight for you against your evil enemies and will save you (Deut. 20:3-4). 19. To a soul saddened and frightened by demons that suddenly attack it at night: Be strong and courageous, do not fear or be afraid of them; for the Lord your God goes with you, and will not depart from you, nor forsake you (Deut. 31:6). To the soul 51, which, having retreated from the world, wants to be established in the fear of God, but is restrained by fear coming from demons: Be strong and courageous! Do not be afraid and do not be afraid; for the Lord your God is with you wherever you go (Joshua 1:9). 20. Against thoughts that are afraid to live godly, fearing terrible visions and flaming torches flying in the air: Do not be afraid of them and do not be dismayed, for this is what the Lord your God will do to your enemies—those whom you hate (Joshua 10:25). 21. To a soul succumbing to sadness and therefore frightened by night visions: Arise, arise, Deborah; Arise, be strong and speak praise (Judges 5:12). 22. Against the thought that does not know that the melody of the psalms changes the state of the body and drives away the demon that touches its back, cools its muscles and disturbs all its members: And when the evil spirit attacked Saul, David took the harp, and he calmed down, and the evil spirit retreated from him (1 Samuel 16:23). 23. Against a demon appearing with a sword, one should, so to speak, respond with hostility, as our blessed father Abba Macarius responded 52 when he saw a demon with a sword coming to attack him when he went to see the garden 53 that Jannes and Jambres had built: Ты идешь на меня с мечом и копьем и щитом и доспехами; а я иду на тебя во имя Господа Сил, Саваофа ( 1Цар.17:45 ). 24. Against the demons who create chaos in the air and make us hear their cries: Because the Lord does not save with sword and spear, for howl is against the Lord, and He will deliver you into our hands (1 Samuel 17:47). 25. Against the 54 demon who threatens me with curses and says: “I will make you the subject of ridicule and reproach among all the monks, because you exposed and revealed to everyone the nature of unclean thoughts”: Enough! Пусть горбатый не хвалится, как тот, кто стоит прямо! ( 3Цар.21:12 ) 55 . 26. To a soul frightened by demons suddenly appearing in the air: Не бойся, ибо тех, кто с нами, больше, чем тех, кто с ними ( 4Цар.6:16 ). 27. To the soul that does not believe that the air is full of holy Angels who protect us and are invisible to demons: And Elisha prayed before the Lord and said, Lord, open the eyes of my servant, that he may see. And the Lord opened the servant's eyes, and he saw: the mountain was full of horses and chariots of fire around Elisha (2 Kings 6:17). From the book of Psalms of David 56 28. Against the thought that instills fear and trembling in me under the pretext that demons will come and fight with me: He who dwells in heaven will smite you, and the Lord will be mocked by him. Then He will speak to them in His anger and will shake them in His wrath (Ps. 2:4-5). 29. To the Lord, regarding the disturbing and shameful visions that appear to us at night: Have mercy on me, Lord, for I am weak; heal me, Lord, for my bones tremble, and my soul is greatly shaken. And you, Lord, how long? Turn, O Lord, deliver my soul, save me for the sake of Your mercy (Ps. 6:3-5). 30. Against thoughts that advise us to flee from the malice of demons and not confront them with courage: I trust in the Lord; How will you say to my soul: “Moved to the mountain like a bird”? (Ps. 10:1). 31. To the Lord, in anticipation of the demons attacking us at night: Arise, O Lord, go before them and overthrow them; deliver my soul from the wicked and from the sword (Ps. 16:13). 32. To the soul that is disturbed by the noise and disorder of demons: Some boast in chariots, and others in horses, but we will boast in the name of the Lord our God. They wavered and fell, but we rose and stand upright (Ps. 19:8-9). 33. Against the demons who touch our bodies at night and, like scorpions, sting our limbs: The Lord is my light and my salvation, whom should I fear? The Lord is the strength of my life; whom shall I fear? If evildoers, my opponents and my enemies come upon me to devour my flesh, then they themselves will stumble and fall (Ps. 27:1-2). 34. Against demons suddenly appearing in the air like Ethiopians: If a horde comes against me, my heart will not be afraid; if war arises against me, then I will be confident (Ps. 27:3). 35. To the Lord, regarding the demon of sorrow, which approaches me and does not arouse desire, but acts with all its strength in my head and back; Having instilled sorrow with thoughts, he no longer needs the thoughts themselves, for he plunges the soul into great and unnecessary confusion: You are my refuge and protect me from my enemies. Praise and deliverance will surround me because You saved me (Ps. 31:7). 36. To the Lord, regarding demons who attack the skin of the body, leaving marks as from fire, and causing bruises as from round vessels; I have seen this with my own eyes many times: Lord, judge me and fight those who fight me. Take your weapon and shield and come to my aid; draw your spear and hinder my pursuers; say to my soul: “I am your salvation” (Ps. 35:1-3). 37. To the Lord, regarding the demon of sorrow, which drives the mind crazy and leaves in it only one thought full of grave sadness; this is a sign of great madness: Deliver my soul from their mockery and my only soul from the lions (Ps. 34:17). 38. Against the thought that threatens me and says: “Behold, this night demons with swords will come”: Their sword will enter their heart, and their bows will be broken (Ps. 37:15). 39. Against the thought that predicts blows from demons for me: For I am ready for blows, and my sorrow is always before me (Ps. 37:18). 40. To the soul that, in a moment of grief, seeks spiritual words in prayer: Do not leave me, O Lord my God, do not depart from me; but increase my help and deliver me (Ps. 37:22–23). 41. To the Lord, regarding demons that burn the tendons of the body: Turn away from me Your blows and from the strength of Your hands (Ps. 39:11). 42. To the soul, which, because of the thought of grief, before our eyes depicts the advanced years of our father, the bodily weakness of our mother and the sadness of our relatives who cannot be consoled: Their words are soft as butter, but they are swords (Ps. 54:22). 43. To the Lord, regarding the demon who threatens my mind with madness and stupidity, wanting to shame me and all those who seek the Lord in monastic life: Those who trust in You, O Lord God of hosts, will not be put to shame in me. And those who seek You, O God of Israel, will not be ashamed in me (Ps. 68:7). 44. To the soul that does not understand what the leaders of demons say about people whom “the Lord has forsaken”: For my enemies speak against me, and those who seek my soul conspire, saying: “God has forsaken him; persecute him and seize him, for there is no one who will deliver him” (Ps. 70:11). 45. To the Lord, regarding wild animals that appear or fly in the air, or come out of walls, we should say what the Egyptian elder, blessed Macarius 57, said, opening his mouth: Do not give up to destruction the soul that confesses You (Ps. 73:19). 46. Against the soul that does not believe that unclean demons discuss us with each other: And they said: “Come, let us destroy them as a people, so that the name of Israel will not be remembered any more” (Ps. 82:5). 47. The demons, who gradually begin to portray lustful pictures and appear out of thin air, should be resisted in the same way as the righteous and blessed Anthony did, saying 58: The Lord is my helper, and I will look upon my enemies (Ps. 117:7). 48. Against a demon that flared up like fire and then disappeared into smoke: The network broke and we got rid of it. Our help is in the name of the Lord, who created heaven and earth (Ps. 124:7-8). 49. To the Lord, regarding the demon who threatens to burn me with the flame of a torch: Coals will fall on them; they will fall into the fire and find no place to escape 59 (Ps. 139:11). 50. Against the thought that tells me: “The path leading to the knowledge of Jesus Christ is full of many dangers and troubles”: The fool says: “What should I do? A lion is in the road, and a murderer is in the marketplace” (Proverbs 22:13). 51. To the soul that does not know that the devil cannot approach even cattle without the command of God: You blessed the work of his hands, and his wealth increased on earth. But stretch out Your hand and touch everything that he has, and you will see that he will not stand before You (Job 1:10-11). 52. To a soul that does not understand that after being tempted by thoughts, the devil gets down to business and asks God for power over the body: And Satan answered and said to the Lord: “Skin for skin, and all that a man has, he will give for his life. But stretch out Your hand and touch his flesh or bones, and you will see that he will curse You to your face” (Job 2:4-5). 53. Against the thought that frightens us, he predicts and says: “Behold, at night demons will come like stars and appear in the cell to burn your eyes and face.” At this moment of temptation, it is advisable to bow our knees, be diligent in prayer, turn away and not look when they try to alarm us: And their light will be hidden in the fog. The stars will darken, their shine will disappear and it will be gone. And the rays of their radiance will not be visible (Job.3:9). 54. Against the thought that predicts to me and says: “Death will come to you from demons”: If a living person dies, will all his days of life end? ( Job 14:14 ). 55. Against the evil spirit that rebels against my soul, reminding and showing me the sins of the past, trying to instill sorrow in my soul: Do not rejoice in me, my enemy; if I fall, I will get up; If I sit in darkness, the Lord will be my light (Mic. 7:8). 56. To the soul that does not bravely resist the demon that suddenly comes during prayer, sits on the shoulders and neck, scratches the ears and hits the nose: The Lord is good to those who trust in Him in the day of trouble, for He knows those who trust in Him (Nahum 1:7). 57. To the soul 60 who wants to know what will happen to demons on the day of judgment and what torment awaits them; The prophet mysteriously prophesies about this torment and says: And this is the plague with which the Lord will strike all the nations that fought against Jerusalem: the flesh of each of them will melt away while he stands on his feet, their eyes will melt away in their sockets, and their tongue will melt away in their mouth (Zechariah 14:12). 58. Against demons who suddenly spew fire and disturb us with loud sounds. When they bring the soul into a state of numbness, we should not allow them to frighten us, but we must resist them, like our holy father Macarius, who answered them and said 61: Be alarmed, O nations, and you will be overcome; All the far ends of the earth will hear. Arm yourself and you will be defeated. Take counsel, but your council will be destroyed; speak the word, and it will not come to pass, because God is with us (Isa. 8:9–10). 59. Against thoughts that come to us due to weakness caused by demons: And I didn't retreat to cover. Even if the wind rose, I gave my body to the ulcers, and my cheeks to the blows. And he did not turn his face away from the shame and spitting. And the Lord God helped me. Therefore I made my face like flint, and I knew that I would not be ashamed, because He who will justify me is near (Is. 50:5-7). 60. Against the thought that saddens the soul because of the neglect she feels when her friends and relatives reproach her for not sharing her wealth with them, and receiving no consolation from them: Do not be afraid of human envy and do not tremble at their blasphemy (Is. 51:7). 61. To the soul that does not understand that empty thoughts give rise to fear and trembling, eclipsing the holy light that trust in God bestows on our mind: Keep away from the oppressor, and do not be afraid of destruction, for it will not come near you (Isaiah 54:14). From the book of the prophet Jeremiah 62 62. To the soul that trembles from the lightning that was on the walls: Do not be afraid of them, for I will bless you before them, for I am with you for your deliverance, says the Lord (Jer. 1:8). 63. To the Lord, regarding the thoughts of sorrow that cast our minds into an abyss full of the dead, and which cut shameful visions into our hearts. This is a sign that the soul is in danger: Why does my mind hurt and my ulcer is strong and cannot be healed? And my heart is like deceiving water, which cannot be trusted (Jer. 15:18). 64. Ко Господу, по поводу бесов, которые говорят в нашем разуме: «Скоро мы посрамим тебя за твой образ жизни»: My enemies rejoice, but I do not rejoice. Let them collapse, but I will not collapse. The day of disaster will come upon them, and one disaster after another will crush them (Jer. 17:18). From the book of the prophet Ezekiel 65. К душе, испуганной бесовскими нападениями, которые происходят посредством прикосновений: Do not be afraid of them and do not tremble at their words, for their house is being destroyed (Ezek. 3:9). 66. К душе, которая не верит, что бесы не имеют власти даже над свиньями, хотя превозносятся в этом: «У нас есть власть над людьми, и мы порабощаем их по своей воле»: Not far from them a large herd of pigs was grazing. And the demons begged Him, saying: “If You cast us out, send us into the herd of swine.” He told them: “Go.” (Matthew 8:30–32). 67. To the soul that does not understand that weakness of faith causes fear and trembling in the heart: Let not your heart be troubled; but believe in God and believe in Me (John 14:1). 68. To the soul that grieves because it has suffered shame for the sake of the name of the Lord: And the apostles left there with joy. Because in the face of the assembly they were counted worthy to suffer for the name of God (Acts 5:41). 69. About the suffering that comes due to temptations: And not only this, but even in tribulations we boast, knowing that tribulation produces patience in us, patience produces experience, and experience produces hope; but hope does not disappoint, because the love of God has been poured out into our hearts through the Holy Spirit who has been given to us (Rom. 5:3-5). 70. Against the thought that predicts for me great disasters coming from temptations: For I marvel that the sufferings of this present time are nothing compared to the glory that will be revealed in us (Rom. 8:18). From First Epistle to the Corinthians 71. Against the thoughts of the soul, which believes that temptation exceeds its strength: God is faithful that you will not be tempted beyond your strength, but when you are tempted, He will also provide relief so that you can endure it (1 Cor. 10:13). 72. To the soul, regarding a strange and indescribable temptation, which I do not want to reveal in this text because of those people who - perhaps out of malice, perhaps out of ignorance - mock serious and frivolous words, suggesting that demons do not openly attack monks. These are people who have no experience in fighting demons, who, by God’s permission, have been given the power to subject us to temptations: And we have pronounced the sentence of death upon ourselves, so that we should not rely on ourselves, but on God, who raises the dead. He delivered us from this great death and will deliver us again (2 Cor. 1:9-10). 73. Against the demon that reminds me of the sins of my youth: For the old things have passed away, and all things have been made new in Christ (2 Cor. 5:17). 74. Against thoughts of sorrow that come to us regarding temporary things, plunging us into great sorrow and destroying our mind: For sorrow for the sake of God is the salvation of the soul, that is, it leads to eternal life, but worldly sorrow is destruction (2 Cor. 7:10). 57. Against the thoughts of a soul that has entered into an open struggle with demons: So submit yourself to God; Resist the devil, and he will flee from you (James 4:7). 76. Against thoughts that expect demons to wound the soul and the body to fall into incurable diseases: And who will harm you if you are zealous for good? But if you suffer for the truth, then you are blessed. “Do not be afraid of their fear and do not be troubled,” but sanctify the Lord Christ in your hearts (1 Peter 3:13–15). Blessed be our Lord, and our God, and our Savior Jesus Christ, who has given us victory over the demon of sorrow! Athanasius Alexandrinus. Vita s. Antonii // Bartelink G. J. M. (ed.). Athanase d'Alexandrie. Vie d'Antoine. (SC. No. 400). Paris: Cerf, 2004. Barsanuphius et Joannes. Quaestiones et responsiones // Neyt F., de Angelis-Noah P. (éds.). Barsanuphe et Jean de Gaza. Correspondance. Vol. I. Aux solitaires. Tome II. Lettres 72–223. (SС. No. 427). Paris: Cerf, 1998. pp. 502–510. Evagrius Ponticus. Antirrheticus // Frankenberg W. (Hg.). Evagrius Ponticus. (Abhandlungen der Gesellschaft der Wissenschaften zu Göttingen, N.F.; T. XIII, 2). Berlin: Weidmannsche Buchhandlung, 1912. pp. 472–544. Evagrius Ponticus. Contra los pensamientos malignos: Antirrhetikos / tr. por V. Lazzeri y J. Egrejas. Lima: Vida y Espiritualidad, 2010. Evagrius Ponticus. De octo spiritibus malitiae // PG. T. 79. Col. 1145–1164. Evagrius Ponticus. Die große Widerrede/übers. von L. Trunk. Münsterschwarzach: Vier-Türme-Verlag, 2014. Evagrius Ponticus. Ep. IV // Frankenberg W. (Hg.). Evagrius Ponticus. (Abhandlungen der Gesellschaft der Wissenschaften zu Göttingen, N.F.; T. XIII, 2). Berlin: Weidmannsche Buchhandlung, 1912. S. 568. Evagrius Ponticus. Gnosticus // Guillaumont A. et C. (éds.). Évagre le Pontique. Le Gnostique ou A celui qui est devenu digne de la science. Édition critique des fragments grecs. Traduction intégrale établie au moyen des versions syriaques et arménienne. Commentaire et tables. (SС. No. 356). Paris: Cerf, 1989. Evagrius Ponticus. Practicus // Guillaumont A. et C. (éds.). Évagre le Pontique. Traité pratique ou le moine. Vols. I et II. (SС. No. 170–171). Paris: Cerf, 1971. Evagrius Ponticus. Talking Back: A Monastic Handbook for Combating Demons / tr. by D. Brakke. (Cistercian Studies Series; Vol. 229). Collegeville, Minn.: Cistercian Publications, 2009. Palladius. Historia Lausiaca // Palladio. La Storia Lausiaca / Introduzione di Chr. Mohrmann, Testo critico e commento a cura di G. J. M. Bartelink, Traduzione di M. Barchiesi. (Vite dei Santi; Vol. 2). Milano: Fondazione Lorenzo Valla/ Mondadori, 1975. Palladius Helenopolitanus. Historia Lausiaca (Recensio G) // Bartelink G. J. M. (ed.) Palladio. La storia Lausiaca. Verona: Fondazione Lorenzo Valla, 1974. Sims-Williams N. The Christian Sogdian Manuscript C 2. (Schriften zur Geschichte und Kultur des Alten Orients. Berliner Turfantexte; T. XII). Berlin: De Gruyter, 1985. Socrates Scholasticus. Historia ecclesiastica // Hansen G. Chr. (Hg.). Socrates. Kirchengeschichte / Mit Beiträgen von Manja Širinjan. (Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte, N.F.; T. 1). Berlin: Akademie Verlag, 1995. Sozomenus. Historia ecclesiastica // Bidez J., Hansen G. C. (Hgg.). Sozomenus. Kirchengeschichte. (Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte; T. 50). Berlin: Akademie Verlag, 1960. Evagrius of Pontus. Антирретик, или Опровергатель. Words 1–2. (Translated from Greek and Sir, com and forewarned by Evgeniy Kholodov). [Электронный ресурс] // Азбука веры: https://azbyka.ru/otechnik/Evagrij_Pontijskij/oprovergatel /#source. Սարգիսյան Բ . Վարք եւ մատենագրութիւնք: Թարգմանեալք ի հունէ ի հայ բարբառ ի Ե. դարու. Venice: S. Ghazar, 1907. P. 217–323. კოჩლამაზაშვილი ე. ევაგრე პონტოელის ანტირრეტიკოსი – მისი ძველი ქართული თარგმანი. თბილისი: ლოგოსი, 2019. ლოლასვილი ი. ძველი ქართული მწერლობის მატიანი. I. თბილისი: მეცნიერება, 1984. Bettiolo P. Évagre le Pontique // Histoire de la littérature grecque chrétienne des origines à 451 / dir. S. Morlet. Vol. V. Du IV e siècle au concile de Chalcédoine (451). L'Égypte et Cyrène / dir. M. Rizzi. Paris: Les Belles Lettres, 2024, pp. 381–493. Brakke D. Reading the New Testament and Transforming the Self in Evagrius of Pontus // In Asceticism and Exegesis in Early Christianity: The Reception of New Testament Texts in Ancient Ascetic Discourses / edited by H.-U. Weidemann. (Novum Testamentum et orbis antiquus; T. 101). Göttingen – Bristol, CT: Vandenhoeck & Ruprecht, 2013, pp. 284–299. Bunge G. Evagrios Pontikos: Der Prolog des Antirrhetikos // Studia Monastica. 1997. 39/1. P. 77–105. Dysinger L. Psalmody and Prayer in the Writings of Evagrius Ponticus. Oxford: Oxford University Press, 2005. FrankenbergW. (Hg.). Evagrius Ponticus. (Abhandlungen der Gesellschaft der Wissenschaften zu Göttingen, N.F.; T. XIII, 2). Berlin: Weidmannsche Buchhandlung, 1912. Gehin P. La tradition arabe d’Évagre le Pontique // Collectanea Christiana Orientalia. 2006. 3. P. 83–104. Guillaumont A. et C. Évagre le Pontique // Dictionnaire de spiritualité, ascétique et mystique, doctrine et histoire. T. 4. 1960. Col. 1731–1744. Guillaumont A. Évagre et les anathématismes antiorigénistes de 553 // Studia Patris tica. Vol. 3. (Texte und Untersuchungen; T. 78). Berlin: Akademie Verlag, 1961, pp. 219–226. Guillaumont A. Un philosophe au desert. Évagre le Pontique. Paris: Librairie philosophique J. Vrin, 2004. K'oč'lamazašvili E. The Old Georgian Version of Antirrhetikos by Evagrius Ponticus and Its Relation with the Syriac Version // Adamantius. 2019. 25. P. 445–451. Wright W. Catalog of Syriac Manuscripts in the British Museum Acquired since the Year 1838. Part II. London: British Museum, 1871. Vankova A. B. John of Lykopolis // PE. T. 24. M.: TsNTs PE, 2016. P. 432–434. Dunaev A.G., Fokin A.R. Evagrius of Pontus // M.: TsNTs PE, 2007. T. 16. P. 557–581. Nikiforov M.V. Macarius of Alexandria // M.: CNTs PE, 2016. T. 42. P. 560–562. Athanasius Alexandrinus. Vita s. Antonii [Life of St. Antony] // Bartelink G. J. M. (ed.). Athanase d'Alexandrie. Vie d'Antoine (SC. no. 400). Paris: Cerf, 2004. Barsanuphius et Joannes. Quaestiones et responsiones [Questions and Answers] // Neyt F., de Angelis-Noah P. (éds.). Barsanuphe et Jean de Gaza. Correspondance. Vol. I. Aux solitaires. Tome II. Lettres 72–223. Paris: Cerf, 1998. pp. 502–510. Bettiolo P. Évagre le Pontique [Evagrius of Pontus] // Histoire de la littérature grecque chrétienne des origines à 451 / dir. S. Morlet. Vol. V. Du IVe siècle au concile de Chalcédoine (451). L'Égypte et Cyrène / dir. M. Rizzi. Paris: Les Belles Lettres, 2024, pp. 381–493. Brakke D. Reading the New Testament and Transforming the Self in Evagrius of Pontus // In Asceticism and Exegesis in Early Christianity: The Reception of New Testament Texts in Ancient Ascetic Discourses / edited by H.-U. Weidemann. (Novum Testamentum et orbis antiquus; T. 101). Göttingen – Bristol, CT: Vandenhoeck & Ruprecht, 2013, pp. 284–299. Bunge G. Evagrios Pontikos: Der Prolog des Antirrhetikos [Evagrius of Pontus: The Prologue of the Antirrhetikos] // Studia Monastica. 1997. 39/1. P. 77–105. Dunaev A. G., Fokin A. R. Evagrij Pontijskij [Evagrius of Pontus] // PE. Vol. 16. Moscow, 2007. P. 557–581. Dysinger L. Psalmody and Prayer in the Writings of Evagrius Ponticus. Oxford: Oxford University Press, 2005. Evagrius Ponticus. Antirrheticus // Frankenberg W. (Hg.). Evagrius Ponticus. (Abhandlungen der Gesellschaft der Wissenschaften zu Göttingen, N.F.; T. XIII, 2). Berlin: Weidmannsche Buchhandlung, 1912. pp. 472–544. Evagrij Pontijskij. Antirretik, ili Oprovergatel’ [Antirretic, or a Refutator]. Words 1–2. (Per. s grech i sir, kom i preduvedoml. Evgeniya Holodova [Translation from Greek and Syrian, commentaries and preface by Evgeniy Holodov]). Elektronnyj resources // Azbuka very: https://azbyka.ru/otechnik/Evagrij_Pontijskij/ oprovergatel /#source. Evagrius Ponticus. Contra los pensamientos malignos: Antirrhetikos [Against evil thoughts: Antirrhetikos] / tr. por V. Lazzeri y J. Egrejas. Lima: Vida y Espir itualidad, 2010. Evagrius Ponticus. De octo spiritibus malitiae [Of the eight spirits of malice] // PG. T. 79. Col. 1145–1164. Evagrius Ponticus. Die große Widerrede [The great rebuttal] / übers. von L. Trunk. Münsterschwarzach: Vier-Türme-Verlag, 2014. Evagrius Ponticus. Ep. IV // Frankenberg W. (Hg.). Evagrius Ponticus. (Abhandlungen der Gesellschaft der Wissenschaften zu Göttingen, N.F.; T. XIII, 2). Berlin: Weidmannsche Buchhandlung, 1912. S. 568. Evagrius Ponticus. Gnosticus // Guillaumont A. et C. (éds.). Évagre le Pontique. Le Gnostique ou A celui qui est devenu digne de la science. Édition critique des fragments grecs. Traduction intégrale établie au moyen des versions syriaques et arménienne. Commentaire et tables. (SC. No. 356). Paris: Cerf, 1989. Evagrius Ponticus. Practicus // Guillaumont A. et C. (éds.). Évagre le Pontique. Traité pratique ou le moine. Vols. I et II (SC. no. 170–171). Paris: Cerf, 1971. Frankenberg W. (Hg.). Evagrius Ponticus [Evagrius of Pontus]. (Abhandlungen der Gesellschaft der Wissenschaften zu Göttingen, N.F.; T. XIII, 2). Berlin: Weidmannsche Buchhandlung, 1912. Géhin P. La tradition arabe d’Évagre le Pontique [The arab tradition of Evagrius of Pontus] // Collectanea Christiana Orientalia. 2006. 3. P. 83–104. Guillaumont A. et C. Évagre le Pontique [Evagrius of Pontus] // Dictionnaire de spiritualité, ascétique et mystique, doctrine et histoire. T. 4. 1960. Col. 1731–1744. Guillaumont A. Évagre et les anathématismes antiorigénistes de 553 [Evagrius and the anti-Origenist anathematics of 553] // Studia Patristica. Vol. 3. (Texte und Untersuchungen; T. 78). Berlin: Akademie Verlag, 1961, pp. 219–226. Guillaumont A. Un philosophe au désert. Évagre le Pontique [A philosopher in the desert. Evagrius of Pontus]. Paris: Librairie philosophique J. Vrin, 2004. K’oč’lamazašvili E. The Old Georgian Version of Antirrhetikos by Evagrius Ponticus and Its Relation with the Syriac Version // Adamantius. 2019. 25. P. 445–451. K’oč’lamazašvili E. Evagre Pontoelis Antirrhetikos – i s żveli kʻartʻuli tʻargmani [Evagre antirreticus of Pontus – his old Georgian translation]. Tbilisi: Logosi, 2019. Lolasvili I. Zveli k`art`uli mcerlobis matiane [Old Georgian writing Chronicle]. I. Tbilisi: Mec`niereba, 1984. Nikiforov M. V. Makarij Aleksandrijskij [Makarii of Alexandria] // PE. T. 42. Moscow, 2016. P. 560–562. Palladius. Historia Lausiaca [History of Lausaica] // Palladio. La Storia Lausiaca / Introduzione di Chr. Mohrmann, Testo critico e commento a cura di G. J. M. Bartelink, Traduzione di M. Barchiesi. (Vite dei Santi; Vol. 2). Milano: Fondazione Lorenzo Valla / Mondadori, 1975. Palladius Helenopolitanus. Historia Lausiaca [History of Lausaica] (Recensio G) // Bartelink G. J. M. (ed.) Palladio. La storia Lausiaca. Verona: Fondazione Lorenzo Valla, 1974. Sargisean B. Varkʻ ew matenagrutʻiwnkʻ: Tʻargmanealkʻ i hunē i hay barbaṛ i E. daru [Behavior and bibliography: translated from Greek to Armenian dialect]. Venice: S. Ghazar, 1907. P. 217–323. Sims-Williams N. The Christian Sogdian Manuscript C 2. (Schriften zur Geschichte und Kultur des Alten Orients. Berliner Turfantexte; T. XII). Berlin: De Gruyter, 1985. Socrates Scholasticus. Historia ecclesiastica [Church History] // Hansen G. Chr. (Hg.). Socrates. Kirchengeschichte / Mit Beiträgen von Manja Širinjan. (Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte, N.F.; T. 1). Berlin: Akademie Verlag, 1995. Sozomenus. Historia ecclesiastica [Church History] // Bidez J., Hansen G. C. (Hgg.). Sozomenus. Kirchengeschichte. (Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte; T. 50). Berlin: Akademie Verlag, 1960. Van’kova A. B. Ioann Likopol’skij [John of Lycopolis] // PE. T. 24. Moscow, 2016. P. 432–434. Wright W. Catalog of Syriac Manuscripts in the British Museum Acquired since the Year 1838. Part II. London: British Museum, 1871. მეცნიერება, 1984. P. 21–24; კოჩლამაზაშვილი ე. ევაგრე პონტოელის ანტირრეტიკოსი – მისი ძველი ქართული თარგმანი. თბილისი: ლოგოსი, 2019. On the dependence of the Georgian translation on the Syriac version, see: K’oč’lamazašvili E. The Old Georgian Version of Antirrhetikos by Evagrius Ponticus and Its Relation with the Syriac Version // Adamantius. 2019. 25. P. 445–451. For more information about the life and writings of Evagrius, see: Bettiolo P. Évagre le Pontique // Histoire de la littérature grecque chrétienne des origines à 451 / dir. S. Morlet. Vol. V. Du IV e siècle au concile de Chalcédoine (451). L'Égypte et Cyrène / dir. M. Rizzi. Paris: Les Belles Lettres, 2024. P. 381–493; and also: Dunaev A.G., Fokin A.R. Evagrius of Pontus // PE. 2007. Т. 16. С. 557–581. См., например: Palladius . Historia Lausiaca 38 // Palladio . La Storia Lausiaca / Introduzione di Chr. Mohrmann, Testo critico e commento a cura di G. J. M. Bartelink, Traduzione di M. Barchiesi. Milano: Fondazione Lorenzo Valla/Mondadori, 1975, pp. 192–202. (Vite dei Santi; Vol. 2). См., например: Socrates Scholasticus . Historia ecclesiastica IV, 23, 34–80 // Hansen G. Chr. (Hg.). Socrates. Kirchengeschichte / Mit Beiträgen von Manja Širinjan. Berlin: Akademie Verlag, 1995. S. 252–257. (Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte, N.F.; T. 1); Sozomenus. Historia ecclesiastica VI, 30, 6–11 // Bidez J., Hansen G. C. (Hgg.). Sozomenus. Kirchengeschichte. Berlin: Akademie Verlag, 1960. S. 285–286. (Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte; T. 50). Evagrius Ponticus. Practicus // Guillaumont A. et C. (éds.). Évagre le Pontique. Traité pratique ou le moine. Vols. I et II. Paris: Cerf, 1971. (SС. № 170–171). Evagrius Ponticus. Gnosticus // Guillaumont A. et C. (éds.). Évagre le Pontique. Le Gnostique ou A celui qui est devenu digne de la science. Édition critique des fragments grecs. Traduction intégrale établie au moyen des versions syriaques et arménienne. Commentaire et tables. Paris: Cerf, 1989. SC. No. 356). One of the first mentions of the conciliar condemnation of Evagrius is contained in the 18th rule of the Lateran Council (649): his name is included in the list of condemned persons, according to which the condemnation was pronounced by the five previous Ecumenical Councils. The condemnation of Evagrius is also enshrined in the VI and VII Ecumenical Councils and in the rules of the Trullo Council (692). See, for example: Dunaev A.G., Fokin A.R. Evagrius of Pontus // PE. 2007. T. 16. P. 577–579; Guillaumont A. Évagre et les anathématismes antiorigénistes de 553 // Studia Patristica. Vol. 3. Berlin: Akademie Verlag, 1961, pp. 219–226. (Texte und Untersuchungen; T. 78). For more information on the identification of the Greek text of Evagrius's works, see: Bettiolo P. Évagre le Pontique // Histoire de la littérature grecque chrétienne des origines à 451 / dir. S. Morlet. Vol. V. Du IV e siècle au concile de Chalcédoine (451). L'Égypte et Cyrène / dir. M. Rizzi. Paris: Les Belles Lettres, 2024, pp. 425–441. The main publication of part of the works of Evagrius in Syriac translation remains the publication of the early 20th century: Frankenberg W. (Hg.). Evagrius Ponticus. Berlin: Weidmannsche Buchhandlung, 1912. (Abhandlungen der Gesellschaft der Wissenschaften zu Göttingen, N.F.; T. XIII, 2). In Syriac, the term is used, which is the equivalent of the Greek word λόγος. For more information on the prologue, see: Bunge G. Evagrios Pontikos: Der Prolog des Antirrhetikos // Studia Monastica. 1997. 39/1. P. 77–105. Barsanuphius et Joannes. Quaestiones et responsiones Ep. 137b // Neyt F., de Angelis-N oah P. (éds.). Barsanuphe et Jean de Gaza. Correspondance. Vol. I. Aux solitaires. Tome II. Lettres 72–223. Paris: Cerf, 1998, pp. 504–506. (SС. No. 427). The use of the biblical text and its exegesis in this work by Evagrius is touched upon in the article: Brakke D. Reading the New Testament and Transforming the Self in Evagrius of Pontus // In Asceticism and Exegesis in Early Christianity: The Reception of New Testament Texts in Ancient Ascetic Discourses / edited by H.-U. Weidemann. Göttingen – ​Bristol, CT: Vandenhoeck & Ruprecht, 2013, pp. 284–299. (Novum Testamentum et orbis antiquus; T. 101). The relationship between the use of the various biblical books of "wisdom" in the treatise is explored in: Dysinger L. Psalmody and Prayer in the Writings of Evagrius Ponticus. Oxford: Oxford University Press, 2005. P. 136. Bettiolo P. Évagre le Pontique // Histoire de la littérature grecque chrétienne des origines à 451 / dir. S. Morlet. Vol. V. Du IV e siècle au concile de Chalcédoine (451). L'Égypte et Cyrène / dir. M. Rizzi. Paris: Les Belles Lettres, 2024. P. 436. More details about the life and writings of St. Macarius, see: Nikiforov M.V. Macarius of Alexandria // PE. 2016. Т. 42. С. 560–562. For more information about this holy ascetic, see: Vankova A. B. John of Lycopolis // PE. 2016. Т. 24. С. 432–434. Bettiolo P. Évagre le Pontique // Histoire de la littérature grecque chrétienne des origines à 451 / dir. S. Morlet. Vol. V. Du IV e siècle au concile de Chalcédoine (451). L'Égypte et Cyrène / dir. M. Rizzi. Paris: Les Belles Lettres, 2024. P. 434 (note 144). Evagrius Ponticus. Antirrheticus Prol. // Frankenberg W. (Hg.). Evagrius Ponticus. Berlin: Weidmannsche Buchhandlung, 1912. S. 472. (Abhandlungen der Gesellschaft der Wissenschaften zu Göttingen, N.F.; T. XIII, 2). См. также: Guillaumont A . Un philosophe au desert. Évagre le Pontique. Paris: Librairie philosophique J. Vrin, 2004. P. 107. Evagrius Ponticu. Ep. IV // Frankenberg W. (Hg.). Evagrius Ponticus. Berlin: Weidmannsche Buchhandlung, 1912. S. 568. (Abhandlungen der Gesellschaft der Wissenschaften zu Göttingen, N.F.; T. XIII, 2). The proposed Russian translation of the excerpt of the message was made by us. In addition to this passage from Evagrius’s letter, the text is also mentioned by Palladius and Socrates, see footnote 2 of our article. Evagrius Ponticu. Antirrheticus // Frankenberg W. (Hg.). Evagrius Ponticus Berlin: Weidmannsche Buchhandlung, 1912. pp. 472–544. (Abhandlungen der Gesellschaft der Wissenschaften zu Göttingen, N.F.; T. XIII, 2). FrankenbergW. (Hg.). Evagrius Ponticus. Berlin: Weidmannsche Buchhandlung, 1912. S. 3. (Abhandlungen der Gesellschaft der Wissenschaften zu Göttingen, N.F.; T. XIII, 2). Wright. Catalog of Syriac Manuscripts in the British Museum Acquired since the Year 1838. Part II. London: British Museum, 1871. pp. 445–449. Սարգիսյա . Վարք եւ մատենագրութիւնք: Թարգմանեալք ի հունէ ի հայ բարբառ ի Ե. դարու. Venice: S. Ghazar, 1907. P. 217–323. The Armenian translation is in no way connected with the Syriac version and is made directly from the Greek text: Guillaumont A. et C. Évagre le Pontique // Dictionnaire de spiritualité, ascétique et mystique, doctrine et histoire. 1960. T. 4. Col. 1734. ლოლასვილი ი. ძველი ქართული მწერლობის მატიანი. I. თბილისი. There is currently no critical text of the Arabic version of the treatise. For more information on the Arabic corpus of Evagrius's works, see: Géhin P. La tradition arabe d’Évagre le Pontique // Collectanea Christiana Orientalia. 2006. 3. P. 83–104. This article mentions a dactylographic edition of the text of one manuscript made by two monks of the Dayr al-Suriani monastery in 1986 (P. 86). Sims-Williams N. The Christian Sogdian Manuscript C 2. Berlin: De Gruyter, 1985. P. 168–182. (Schriften zur Geschichte und Kultur des Alten Orients. Berliner Turfantexte; T. XII). FrankenbergW. (Hg.). Evagrius Ponticus. Berlin: Weidmannsche Buchhandlung, 1912. pp. 472–544. (Abhandlungen der Gesellschaft der Wissenschaften zu Göttingen, N.F.; T. XIII, 2). Evagrius Ponticus. Die große Widerrede/übers. von L. Trunk. Munster schwarzach: Vier-Türme-Verlag, 2014. Evagrius Ponticus. Contra los pensamientos malignos: Antirrhetikos / tr. por V. Lazzeri y J. Egrejas. Lima: Vida y Espiritualidad, 2010. Evagrius Ponticus. Talking Back: A Monastic Handbook for Combating Demons / tr. by D. Brakke. Collegeville, Minn.: Cistercian Publications, 2009. (Cistercian Studies Series; Vol. 229). The publication gives the term ࡯ॐ, this is an obvious mistake, instead of this term you should read: ࡡࡪપ. The literal translation of the Syriac text ͣͬ͐͘͟͢͢͡͡ ͣ͘͟͢͡͡௬'': "bitter poverty." The Syriac expression ࡡढ़ ࠏ࡫ଏ ̈ "and water to drink" is not found in the biblical text of the Septuagint. The Syriac text differs from the Septuagint text: “Let no man oppress his brother in labor.” After this term, the Greek text also contains the expression “descendants of your womb,” which is missing in the Syriac. The Septuagint text speaks of “our hearts.” The Greek text contains the term "meek." The ending of the quote differs from the Greek version: “And he will not be condemned when he is judged.” The expression "not to parables, that is" is not found in the Greek version of the biblical text. In the Greek version of Proverbs, the word order is changed: “silver and gold.” We are talking about the Syrian term ͪ ͥ ͝ ͢ ͑ , which can mean both “thought” and “spirit”, “mind”, “opinion”, “consciousness”. The Greek version gives the expression “and the futility of his works will be completed.” The Syriac text uses the term ཁ θεός, "Lord", while the publisher translates it into Ancient Greek as ὁ θεός, "God". For this quotation, the published Syriac text lacks the traditional indication that it is beginning to quote another biblical book, in this case the book of Leviticus. The biblical quote is given in an abbreviated version. The full quotation contains the following text, according to the Synodal translation: I will send peace to the land [yours], you will lie down and no one will bother you, I will drive out fierce beasts from the land [yours], and the sword will not pass through your land; and you will drive out your enemies, and they will fall before you by the sword. There is no numbering for this paragraph in the Syriac published text. Unfortunately, this biblical quotation does not appear in any of the collections that have come down to us that include the sayings of Macarius, such as “Lavsaik” or “The Sayings of the Egyptian Fathers”. Visit to St. Macarius described the tomb with the garden of Jannius and Jambres in “Lavsaik” (chapter 18) of Palladius Helenopolitanus: Palladius Helenopolitanus. Historia Lausiaca (Recensio G) XVIII, 5–8 // Bartelink G. J. M. (ed.) Palladio. La storia Lausiaca. Verona: Fondazione Lorenzo Valla, 1974. pp. 80–82 For this quotation, the published Syriac text lacks the traditional indication that it is beginning to quote another biblical book, in this case First Book of Kings, according to the Syriac name for the biblical books (= Third Book of Kings according to the Septuagint). The biblical text coincides with the Greek text of the Septuagint. The Syriac text gives the following indication: ͢͡ ͗͘ "from the same" instead of referring to the book of Psalms of David. Unfortunately, in none of the collections that have come down to us, including the statements of St. Macarius, such as “Lavsaik” or “Sayings of the Egyptian Fathers”, this biblical quotation is not found. However, an episode containing the appearance of demons in the form of wild animals is given in the “Life of St. Anthony the Great", written by St. Athanasius the Great, but instead of the verse Ps.73:19, Anthony pronounces the verse Ps.26:3, see: Athanasius Alexandrinus. Vita s. Antonii 9, 3 // Bartelink G. J. M. (ed.). Athanase d'Alexandrie. Vie d'Antoine (SC. No. 400). Paris, 2004. P. 158. We are talking about an episode from the Life of St. Anthony the Great", written by St. Athanasius the Great: Athanasius Alexandrinus. Vita s. Antonii 6, 4 // Bartelink G. J. M. (ed.). Athanase d'Alexandrie. Vie d'Antoine (SC. No. 400). Paris, 2004. P. 148. The Syriac text only says: “and they will not find a place.” For this quotation in the published Syriac text there is no traditional indication that it begins quoting another biblical book, in this case the book of the prophet Zechariah. Unfortunately, this biblical quotation does not appear in any of the collections that have come down to us that include the sayings of Macarius, such as “Lavsaik” or “The Sayings of the Egyptian Fathers”. However, an episode containing the appearance of demons, accompanied by loud sounds and a light phenomenon, is also given in the “Life of St. Anthony the Great", written by St. Афанасием Александрийским , см.: Athanasius Alexandrinus . Vita s. Antonii, 51 // Bartelink G. J. M. (ed.). Athanase d'Alexandrie. Vie d'Antoine (SC. No. 400). Paris, 2004, pp. 272–274. В издании сирийского текста это указание дано перед 59-й главой.