3

beloved by the choice of the soul and by affection. So that the passions might be more clearly diagnosed according to the tripartite nature of the soul, we have decided to add these things as well in summary. Concerning the tripartite nature of the soul. The soul is divided into three parts: the rational, the spirited, and the appetitive. From the rational part, the sins are these: unbelief, heresy, foolishness, blasphemy, ingratitude, and the assents to bodily sins, which come from the passionate part. And the healing and therapy for these evils is unwavering faith in God, the true and unerring and orthodox dogmas of piety, the constant study of the oracles of the Spirit, pure and unceasing prayer, and thanksgiving to God. Concerning the spirited part.}1 And from the spirited part, the sins are these: mercilessness, hatred, lack of sympathy, resentfulness, envy, and murder, and the constant meditation on such things. And the healing and therapy for these are philanthropy, love, and kindness. Concerning the appetitive part. And from the appetitive part, the sins are these: gluttony, greediness, drunkenness, fornication, adultery, impurity, licentiousness, love of money, the desire for vainglory, for gold and wealth, and for carnal pleasures. And the healing and therapy for these are fasting, self-control, hardship, non-possession, the scattering of money to the poor, the desire for those future immortal goods, the longing for the kingdom of God, and the desire for adoption as sons. Therefore, it is necessary for us to include also the diagnosis of the passionate thoughts, through which every sin is accomplished. There are eight all-encompassing thoughts of evil: that of gluttony, that of fornication, that of love of money, that of anger, that of sadness, that of acedia, that of vainglory, and that of pride. 95.93 Whether these eight thoughts harass us or not is not up to us; but whether they persist, or stir up a passion or not, is up to us. But one thing is an assault, and another is coupling, and another is struggle, and another is passion, and another is assent, which approaches and resembles the act, and another is an act, and another is captivity. And an assault is a simple suggestion made by the enemy; for example, do this or that. As in the case of our Lord and God: "Command that these stones become bread;" this, as has been said, is not up to us. Coupling is the acceptance of the thought suggested by the enemy, and as it were a meditation with it and a pleasurable conversation arising from our own choice. Passion is the state resulting from the coupling with the passion suggested by the enemy, and a sort of continuous meditation and fantasy. Struggle is the resistance to the thought, either towards the destruction of the passion in the thought, that is, of the passionate thought, or towards assent, as the Apostle says: "For the flesh desires against the Spirit, and the Spirit against the flesh. And these are contrary to one another." Captivity is the violent and involuntary leading away of the heart, being tyrannized by preconception and long habit; assent is the consent to the passion of the thought. An act is the deed itself of the passionate thought with which there has been assent; he, therefore, who considers the first thing dispassionately, or sends it away from the first with contradiction and severity, that is, the assault, has cut off all the last things at one stroke. Gluttony is destroyed by self-control; and by divine desire and of future things

3

προαιρέσει ψυχῆς ἀγαπωμένῳ καὶ προσπαθείᾳ. Ἵνα δὲ σαφέστερον ἔτι τὰ πάθη κατὰ τὸ τῆς ψυχῆς τριμερὲς διαγινώσκηται, καὶ τάδε ἐν ἐπιτόμῳ προσθῆναι διεκρίναμεν. Περὶ τοῦ τριμεροῦς τῆς ψυχῆς. Ἡ ψυχὴ διαιρεῖται εἰς τρία· λογιστικὸν, θυμικὸν, καὶ ἐπιθυμητικόν. Ἐκ τοῦ μὲν λογικοῦ τὰ ἁμαρτήματά εἰσι ταῦτα· ἀπιστία, αἵρεσις, ἀφροσύνη, βλασφημία, ἀχαριστία, καὶ αἱ συγκαταθέσεις σωματικῶν ἁμαρτημάτων, αἳ γίνονται ἐκ τοῦ παθητικοῦ μέρους. Ἡ δὲ τούτων τῶν κακῶν ἴασις καὶ θεραπεία ἡ ἀδίστακτός ἐστι πίστις πρὸς τὸν Θεὸν, τὰ ἀληθινὰ καὶ ἀπλανῆ καὶ ὀρθόδοξα δόγματα τῆς εὐσεβείας, ἡ συνεχὴς μελέτη τῶν λογίων τοῦ πνεύματος, ἡ καθαρὰ προσευχὴ καὶ ἀδιάλειπτος, καὶ ἡ πρὸς Θεὸν εὐχαριστία. Περὶ τοῦ θυμικοῦ.}1 Τοῦ δὲ θυμικοῦ τὰ ἁμαρτήματά εἰσι ταῦτα· ἡ ἀσπλαγχνία, τὸ μῖσος, τὸ ἀσυμπαθὲς, τὸ μνησίκακον, ὁ φθόνος, καὶ ὁ φόνος, καὶ ἡ συνεχὴς πρὸς τὰ τοιαῦτα μελέτη. Ἡ δὲ τούτων ἴασις καὶ θεραπεία, ἡ φιλανθρωπία, ἡ ἀγάπη, καὶ ἡ χρηστότης. Περὶ τοῦ ἐπιθυμητικοῦ. Τοῦ δὲ ἐπιθυμητικοῦ τὰ ἁμαρτήματά εἰσι ταῦτα· ἡ γαστριμαργία, ἡ λαιμαργία, ἡ οἰνοφλυγία ἡ πορνεία, ἡ μοιχεία, ἡ ἀκαθαρσία, ἡ ἀσέλγεια, ἡ φιλοχρηματία, ἡ τῆς κενῆς δόξης ἐπιθυμία, χρυσοῦ τε καὶ πλούτου, καὶ τῶν σαρκικῶν ἡδονῶν. Ἡ δὲ τούτων ἴασις καὶ θεραπεία, ἡ νηστεία, ἡ ἐγκράτεια, ἡ κακοπάθεια, ἡ ἀκτημοσύνη, ὁ τῶν χρημάτων πρὸς πένητας σκορπισμὸς, ἡ τῶν μελλόντων ἐκείνων ἀθανάτων ἀγαθῶν ἔφεσις, ἡ τῆς βασιλείας τοῦ Θεοῦ ὄρεξις, καὶ ἡ τῆς υἱοθεσίας ἐπιθυμία. ∆έον οὖν ἐνθῆναι ἡμᾶς καὶ τὴν διάγνωσιν τῶν ἐμπαθῶν λογισμῶν, δι' ὧν πᾶσα ἁμαρτία τελεῖται. Ὀκτώ εἰσι πάντες οἱ περιεκτικοὶ τῆς κακίας λογισμοί· ὁ τῆς γαστριμαργίας, ὁ τῆς πορνείας, ὁ τῆς φιλαργυρίας, ὁ τῆς ὀργῆς, ὁ τῆς λύπης, ὁ τῆς ἀκηδίας, ὁ τῆς κενοδοξίας, καὶ ὁ τῆς ὑπερηφανίας. 95.93 Τούτους ὀκτὼ λογισμοὺς παρενοχλεῖν μὲν, καὶ μὴ παρενοχλεῖν, οὐκ ἐφ' ἡμῖν ἐστι· ἐμμένειν δὲ, ἢ πάθος κινεῖν, ἣ μὴ κινεῖν, τῶν ἐφ' ἡμῖν ἐστιν. Ἄλλο δέ ἐστι προσβολὴ, καὶ ἄλλο συνδοιασμὸς, καὶ ἄλλο πάλη, καὶ ἄλλο πάθος, καὶ ἄλλο συγκατάθεσις, ἡ ἐγγίζουσα καὶ παρομοιοῦσα τῇ πράξει, καὶ ἄλλο ἐνέργεια, καὶ ἄλλο αἰχμαλωσία. Καὶ προσβολὴ μέν ἐστιν ἡ ἁπλῶς γινομένη παρὰ τοῦ ἐχθροῦ ὑπόμνησις· οἷον, ποίησον τόδε ἢ τόδε. Ὡς ἐπὶ τοῦ Κυρίου καὶ Θεοῦ ἡμῶν· «Εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτος γένωνται·» τοῦτο ὡς εἴρηται, οὐκ ἐφ' ἡμῖν ἐστι. Συνδοιασμὸς δέ ἐστιν ἡ παραδοχὴ τοῦ ὑποβαλλομένου λογισμοῦ παρὰ τοῦ ἐχθροῦ, καὶ οἷον μετ' αὐτοῦ μελέτη καὶ ἐνήδονος ὁμιλία ἡ παρὰ τῆς προαιρέσεως ἡμῶν. Πάθος δὲ, ἡ ἀπὸ τοῦ συνδοιασμοῦ ἕξις γινομένη παρὰ τοῦ ἐχθροῦ ὑποβαλλομένου πάθους, καὶ οἱονεὶ συνεχὴς μελέτη καὶ φαντασία. Πάλη δὲ, ἡ ἀντίστασις τοῦ λογισμοῦ, ἡ πρὸς ἀναίρεσιν τοῦ ἐν τῷ λογισμῷ πάθους, ἤτοι τοῦ ἐμπαθοῦς λογισμοῦ, ἢ πρὸς συγκατάθεσιν, καθώς φησιν ὁ Ἀπόστολος· «Ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός. Ταῦτα δὲ ἀλλήλοις ἀντίκεινται.» Αἰχμαλωσία δέ ἐστι βιαία καὶ ἀκούσιος τῆς καρδίας ἀπαγωγὴ, ἀπὸ προλήψεως καὶ μακρᾶς συνηθείας τυραννουμένης· συγκατάθεσις δὲ, ἡ κατάνευσις πρὸς τὸ πάθος τοῦ λογισμοῦ. Ἐνέργεια δὲ, αὐτὴ ἡ πρᾶξις τοῦ ἐν συγκαταθέσει ἐμπαθοῦς λογισμοῦ· ὁ τοίνυν τὸ πρῶτον ἀπαθῶς λογιζόμενος, ἢ ἀντιῤῥήσει καὶ ἐμβριθείᾳ ἐκ πρώτης ἀποπεμπόμενος, ἤγουν τὴν προσβολὴν, πάντα τὰ ἔσχατα ὑφ' ἓν περιέκοψε. Ἀναιρεῖται μὲν ὑπὸ ἐγκρατείας ἡ γαστριμαργία· ὑπὸ δὲ θείου πόθου καὶ τῶν μελλόντων