Treatise to Eulogius · §11

Humility and the Demon's Flight

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Let us entrust the phalanx of the opponent to their own guard. For thus, having been united by the filter of love, we will drive out malice, and we will transfer the works of the hands into the treasury of hospitality. Let us not receive these brothers as if we were merely providing a favor, but let us welcome them with supplication as being debtors, just as Lot showed (Gen 19:1-3). Some people praise themselves for the title of stranger and for being strangers, and when they call a stranger, they do not invite him at all, but they present the word of the invitation to the blind; and they reproach the one who declines as if through insolence; because of this, a great swelling arises from here. For the thoughts, piercing the eye of the soul, blind it, so that we might use the most beautiful of the commandments most poorly.

Chapter 64. When a thought strikes you, do not force the brother too much at the table; then it mocks you through him, so that you do not have an unbridled tongue toward the violence of love; for perhaps it suggests to you that one of the wanderers is a brother, and that having been satisfied with bread he should depart, but it suggests to him hospitality, that he has found nothing else beside you; for bearing the eye toward his practical change, it implants one into the other in the hearts, so that one might cut off hospitality and the other might sprout reproach. Abraham, sitting before the tent, if he saw anyone passing by, received him with work; living in impiety, he emptied the table, receiving barbarians, yet he did not fail to receive angels (Gen 18:1-8). Let those know the sweetness of hospitality who, having sojourned, were welcomed by it, when even a simple word prepares a sweet table for the heart. Therefore, with much diligence, let us practice hospitality, so that we might receive not only angels, but also God. 'For as much as you did to one of these least of my brothers, you did to me' (Matt 25:40), he says. Who of those sharing in virtue more knowingly answered thus? The diligence of hospitality is accustomed to make vanish the fantasies that echo the demons in the heart, and a bountiful service being made with readiness, if anyone has turned away at all from the material things; and these things happening with humility and the crushing of the heart, one is freed even more from the fantasies that weary. For the demons greatly condemn the humility...

Yes, knowing that this was a masterly commandment. Who among the tested ones moves a word concerning humility, and diminished this, saying: that a Father, he says, of the all-tested, being harassed by a demon and terribly shaking his jaw, immediately changed and provided the other one ready, but he who, as if struck by a lightning bolt of humility, was struck back and cried out, was instantly separated from the creature.

Chapter 27. The appearance of the holy bishop, and this is also the word. It happened, he says, that a son of a faithful widow having the demon Python, having lingered in the wound, did not undergo treatment. But the mother of this, being humbled by grief, froze the passion with thanksgiving, as if having hung the soul upon a cross, and drove away the demon of the child with prayers; for while the youth was wandering in the days around him and the mother was praying in the house, the demon, shouting this woman's name, was driven by torments. But she, hearing this very thing, did not rush to the matter, binding the battle of nature by humility, being led away involuntarily by others, and even then the demon remained fit to use the flight. But she, having approached and having enveloped the child with tears, put forward thanksgiving and humility against the demon, but having wept bitterly and having implored Christ and having marked the cross, before many lashes, the demon fled from the child more readily.

The demons envy those who flash with lightning in the submission to the Father, and their teeth chatter against them, because in submission they unhesitatingly yoked the departure, through which also, speaking precisely with pretexts, they stir up provocations, and in the occurring anger, they wrap up wrath; then they will also slightly raise up hatred toward the Father, as if they were being unjustly struck and were paying attention only outwardly; so that, having scattered the soul by various ways, they might scatter those of the paternal embraces. Therefore, he who exists in submission to the Father, let him be defeated by insult and let him conquer by humility, and let him be regulated by patience, and let him not endure the murmuring of thoughts toward severity and the insolence of brothers.

Chapter 28. And that freedom is not equal to strenuous slavery, for they throw in, even more than these, so that the one under authority might spontaneously...

Greek

φάλαγγος τοῦ ἀντιπάλου τὴν αὐτῶν χοροστασίαν ἐμπιστεύσωμεν. Οὕτω γὰρ τῷ φίλτρῳ τῆς ἀγάπης ἑνωθέντες, τὴν κακίαν ἐξωθήσομεν, καὶ τὰ ἔργα τῶν χειρῶν εἰς τὸν τῆς φιλοξενίας θησαυρὸν μετακομί79.1128 σομεν. Μὴ, ὡς χάριν παρέχοντες τοῖς ἀδελφοῖς, τούτους δεξιωσώμεθα, ἀλλ' ὡς ὑπόχρεοι ὄντες τῷ δανείσματι μεθ' ἱκεσίας ξενίζωμεν, καθὼς ὑπέδειξε Λώτ. Τινὲς ἐπὶ ξένῳ ἀξιώματι καὶ ξένως ἐπαίρονται, καὶ ὅταν μὲν ξένον καλῶσιν οὐδόλως παρακαλοῦσιν, ἀλλὰ καὶ τὸν τῆς κλήσεως λόγον τῷ τύφῳ πλατύνουσι, τὸν δὲ παραιτούμενον ὡς ἐφ' ὑβρικότα μέμφονται· διὰ τοῦτο μέγα φύσημα ἐντεῦθεν ἀνακαίεται. Οἱ γὰρ λογισμοὶ τὸ ὄμμα τῆς ψυχῆς παρακεντοῦντες τυφλώττουσιν, ἵνα ταῖς καλλίσταις τῶν ἐντολῶν κακίστως χρησώμεθα. 12 ΚΕΦΑΛ. Κςʹ. Ὅταν λογισμὸς ἐγκόψῃ σε, μὴ ἄγαν βιάσασθαι τῇ τραπέζῃ τὸν ἀδελφὸν, τότε δι' αὐτοῦ κωμῳδεῖ σε, μὴ βεβιασμένην ἔχειν γλῶτταν εἰς τὴν βίαν τῆς ἀγάπης· σοὶ μὲν γὰρ ἴσως ὑποβάλλει τῶν κυκλευτῶν ἕνα τὸν ἀδελφὸν ὑπάρχειν, καὶ ὅτι ἄρτοις ἀρκεσθεὶς ἀφικέσθω, ἐκείνῳ δὲ ἐμβάλλει φιλοξενίαν παρὰ σοὶ τὸ παράπαν μὴ εὑρηκέναι· τῆς γὰρ πρακτικῆς αὐτοῦ μεταβολῆς τὸ ὄμμα βαστάζων, ἕνα τῷ ἑνὶ ἐν ταῖς καρδίαις ἐμβάλλει, ἵνα τοῦ μὲν τὴν φιλοξενίαν ὑπεκκόψῃ, τοῦ δὲ λοιδορίαν ἐκβλαστήσῃ. Ἀβραὰμ καθήμενος πρὸ τῆς σκηνῆς, εἰ που τινὰ τῶν παριόντων ἑώρα, ἔργῳ προσεδέχετο· ζῶσιν ἐν ἀσεβείᾳ ἐξήπλου τὴν τράπεζαν, βαρβάρους δεχόμενος, ἀγγέλων οὐκ ἀπέτυχεν. Ἴσασι τὴν τῆς φιλοξενίας γλυκύτητα ὅσοι ξενιτεύσαντες ὑπὸ ταύτην ἐξενίσθησαν, ὅτε καὶ λόγος προσηνὴς, γλυκεῖαν ἀρτύει τὴν τράπεζαν τῇ καρδίᾳ. Μετὰ πολλῆς οὖν σπουδῆς τὴν φιλοξενίαν χρηστοποιώμεθα, ἵνα μὴ μόνον ἀγγέλους, ἀλλὰ καὶ Θεὸν ὑποδεξώμεθα. «Ἐφ' ὅσον γὰρ, φησὶν, ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε.» Τὶς τῶν γνωστικώτερον τὴν ἀρετὴν μετιόντων οὕτως ἀπεκρίνατο· Τὰς ἐνηχούσας τῶν δαιμόνων ἐν τῇ καρδίᾳ φαντασίας εἴωθεν ἐξαφανίζειν ἡ τῆς φιλοξενίας σπουδὴ, καὶ δαψιλὴς ὑπηρεσία προθύμως γινομένη, εἴπερ τις τῶν ὑλῶν ὁπωσδηποτοῦν ἀπήλλακται· ταῦτα δὲ γινόμενα μετὰ ταπεινώσεως, καὶ συντριβῆς καρδίας θᾶττον ἀπαλλάττειν τῶν φαντασιῶν τὸν κάμνοντα. Σφόδρα γὰρ δεδοίκασι τὴν ταπείνωσιν οἱ δαίμονες, εἰδότες ταύτην δεσποτικὴν γεγενῆσθαι ἐντολήν. Τίς τῶν δοκιμωτάτων περὶ ταπεινώσεως λόγον κινῶν, καὶ τοῦτο κατεμήνυσεν, ὅτι Πατὴρ, φησὶ, τῶν πάνυ δοκίμων ὑπὸ δαιμονῶντος, καὶ δεινῶς ἀφραίνοντος τὴν σιαγόνα κρουσθεὶς, εὐθὺς ἐναλλάξας, καὶ τὴν ἄλλην ἑτοίμην παρέθηκεν, ὁ δὲ ὡς ὑπὸ ἀστραπῆς τῆς ταπεινώσεως ἀντικρουσθεὶς, καὶ κραυγάσας, ἀθρόως τοῦ πλάσματος ἀφήλλατο. ΚΕΦΑΛ. ΚΖʹ. Ἐπιφανίου τοῦ ἁγίου ἐπισκόπου καὶ οὗτος ὁ λόγος. Ἐγένετο ὅτι, φησὶ, χήρας πιστῆς υἱὸς ἕχων 79.1129 δαίμονα Πύθωνος, ἐν τῇ πληγῇ χρονίσας θραπείαν οὐχ ὑφίστατο. Τῆς δὲ τούτου μητρὸς ἐπιταπεινωθείσης τῷ πένθει, εὐχαριστία τὸ πάθος κατέψυξεν, ἤπερ ἐκ σταυροῦ τὴν ψυχὴν κρεμάσασα, τὸν δαίμονα τοῦ παιδὸς ταῖς εὐχαῖς ἀπέῤῥηξε· τοῦ γὰρ νέου ἐν τοῖς μέρεσι τοῖς πέριξ πλανωμένου καὶ τῆς μητρὸς οἴκοι εὐχομένης, τὸ ταύτης ὅνομα βοῶν ὁ δαίμων βασάνοις ἠλαύνετο· ἡ δὲ αὐτὸ τοῦτο ἀκούουσα, οὐκ ἐπέδραμε τῷ πράγματι τὴν μάχην τῆς φύσεως τῇ ταπεινώσει δεσμεύουσα, ἑλκομένη δὲ παρ' ἄλλων ἀβουλήτως ἀπήγετο, ἐπέκεινα δὲ καὶ ὁ δαίμων χρῆσθαι τῇ φυγῇ ἐμαίνετο. Ἡ μὲν οὖν ἐπιστᾶσα, καὶ τοῖς δάκρυσι τὸν παῖδα περιπτυξαμένη, τὴν εὐχαριστίαν, καὶ ταπείνωσιν κατὰ τοῦ δαίμονος προὐβάλλετο, πικρῶς δὲ κλαυσάσης, καὶ Χριστὸν ἱκετευσάσης, καὶ τὸν σταυρὸν τυπωσάσης, πρὶν μαστίγων πολλῶν, θᾶττον τοῦ παιδὸς ὁ δαίμων ἀπέδρα. Ζηλοῦσιν οἱ δαίμονες τοὺς ἐν ὑποταγῇ Πατρὸς ἀστράπτοντας, καὶ τρίζουσι κατ' αὐτῶν τοὺς ὀδόντας, ὅτι ἐν τῇ ὑποταγῇ τὴν ἀποταγὴν ἀμερίμνως ἐζύγωσαν, καθ' ὧν καὶ προφάσεις ἀκριβολογοῦντες παροξυσμοὺς ἀρτύουσι, καὶ τῇ συμβαινούσῃ ὀργῇ, τὴν μῆνιν ἐγγλύφουσιν, ἔπειτα δὲ καὶ μῖσος πρὸς τὸν Πατέρα κατ' ὀλίγον ἑψοῦσιν, ὡς ἅτε δῆθεν ἀδίκως ἐπιπλήττοντα, καὶ κατὰ πρόσωπον προσέχοντα· ἵνα ἐκ διαφόρων τρόπων τὴν ψυχὴν περιτινάξαντες, τῶν ἀγκαλῶν σκορπίσωσι τῶν πατρικῶν. Ὁ οὖν ἐν ὑποταγῇ Πατρὸς ὑπάρχων, ὕβρεσιν ἡττάσθω, καὶ ταπεινώσει νικάτω, καὶ μακροθυμίᾳ ῥυθμιζέσθω, καὶ μὴ τῶν λογισμῶν ὑπογογγυζόντων ἀνεχέσθω πρὸς αὐστηρότητα, καὶ ἀδελφῶν θρασύτητα. 13 ΚΕΦΑΛ. ΚΗʹ. Καὶ ὅτι μοχθηρᾶς δουλείας ἡ ἐλευθερία ἰσόζυγος οὐ τυγχάνει, εἰσβάλλουσι γὰρ μάλιστα, καὶ περαιτέρω τούτων, ἵνα αὐθάδη τὸν ὑπεξούσιον

About this text

A spiritual guide on true virtue, purity, and the dangers of pride, written for a seeker on the path to divine wisdom.

Original English Translation of Evagrius Ponticus’s Tractatus ad Eulogium — new OET from PG 40 Greek.

Catalogue & scope

Khazarzar scan

Witnesses

  • Copy-text PG 40 (Khazarzar) (Greek)

This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.