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1.6 (στ΄) The courageous soul, like a woman, throughout its whole life, holding two burning lamps, the practical and the contemplative, does what is required; but the opposite, on the other hand, the one given over to pleasures.

1.7 (ζ΄) Voluntary hardship is not enough for the soul for complete deliverance from evil, unless also being tested by fire through involuntary hardship it is not dissolved.

1.8 (η΄) Like a certain knife is the soul for complete deliverance from evil; unless it passes through fire and water, that is, of voluntary and involuntary labors, it is not kept unbreakable against the adversities of events.

1.9 (θ΄) Just as of voluntary temptations, there are three more general causes: health, wealth, and good repute; so also there are three of the involuntary: losses, illnesses, and insults. And these come to some for edification; but to others, for destruction.

1.10 (ι΄) Appended to the soul are desire and grief; and to the body, (15∆_324> pleasure and pain. And the cause of pain is pleasure; for, wishing to escape the painful sensation of pain, we flee to pleasure; but of grief, desire or sickness.

1.11 (ια΄) The virtuous man possesses the good as innate; but the vainglorious man, as contrived. And evil, the earnest man has superficially; but the pleasure-lover, in the depths.

1.12 (ιβ΄) Seldom and not diligently is he inclined towards evil, the one who hates it; but more often and more attentively, the one still attached to its causes.

1.13 (ιγ΄) For those for whom repentance is not by intention, for them offending is also continuous; but for those for whom sinning is contrary to intention, repentance is fully assured, and its cause is not frequent.

1.14 (ιδ΄) Let sensation and conscience come together with the uttered word, so that the divine Word, who said he is to be found in the midst of them, may not be put to shame by the rashness or lack of measure of what is said or done.

1405 1.15 (ιε΄) Not he who does no injustice to his soul in deeds, has also kept it undefiled in words. Nor he who guards these, has already also not polluted his thoughts. For he who sins, does so in a threefold way.

1.16 (ιστ΄) You will not be able to look upon the face of virtue, while still gladly contemplating that of vice. But the second will appear hateful then, when you desire the taste of the first, and you will alienate the sight from such a form.

1.17 (ιζ΄) The demons war against the soul primarily through thoughts, not through things. For things in themselves are necessary. (15∆_326> And of things, hearing and sight are the cause; but of thoughts, habit and the demons.

1.18 (ιη΄) Threefold is the sinning part of the soul, being found in deeds and words and thoughts. But the good of sinlessness is a way out. For one must keep the five senses and the uttered word without stumbling. He who does not stumble in these, he says, is a perfect man, able to bridle also the members of the body.

1.19 (ιθ΄) The irrational part of the soul is divided sixfold: into the five senses, and into the uttered word, which is indivisibly co-divided with the passible part, while being impassible; but it takes on the impression of its evil, being found to be passible.

1.20 (κ΄) Neither can the body be purified without fasting and vigilance; nor the soul, without mercy and truth; nor the mind, without contemplation and communion with God. For these pairings are most notable in these things.

1.21 (κα΄) The soul, being encompassed by the aforementioned virtues, makes its fortress impregnable to temptations; which is patience. For in your patience possess ye your souls, says the Word. But if things were otherwise, such as

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1.6 (στ΄) Ἡ ἀνδρεία ψυχή, ὡς γυνή, παρ᾿ ὅλον αὐτῆς τόν βίον, εἰς δύο λύχνους, τό πρακτικόν τε καί θεωρητικόν, καιομένους κατέχουσα, πράττει τά ὀφειλόμενα· τά ἐναντία δέ πάλιν, ἡ παρειμένη ταῖς ἡδοναῖς.

1.7 (ζ΄) Οὐκ ἀρκεῖ τῇ ψυχῇ πρός τελείαν κακίας ἀπαλλαγήν, ἡ ἑκούσιος κακοπάθεια, εἰ μή καί διά τῆς ἀκουσίου ἐκπυρουμένη μή διαλύηται.

1.8 (η΄) Οἷά τις μάχαιρα ἡ ψυχή πρός τελείαν κακίας ἀπαλλαγήν, εἰ μή διά πυρός διέλθῃ καί ὕδατος, τουτέστιν ἑκουσίων πόνων καί ἀκουσίων, ἄθραυστος ταῖς ἀντιτυπίαις τῶν συμβαινόντων οὐ συντηρεῖται.

1.9 (θ΄) Ὥσπερ τῶν ἑκουσίων πειρασμῶν, τρία εἰσί τά καθολικώτερα αἴτια· ὑγεία, πλοῦτος καί εὔκλεια· οὕτω καί τά τῶν ἀκουσίων τρία εἰσί· ζημίαι, ἀσθένειαι καί λοιδορίαι. Γίνονται δέ ταῦτα τισίν, εἰς οἰκοδομήν· τισί δέ, εἰς καθαίρεσιν.

1.10 (ι΄) Παρυφέστηκε ψυχῇ μέν, ἐπιθυμία καί λύπη σώματι δέ, (15∆_324> ἡδονή καί ὀδύνη. Αἴτιον δέ, τῆς μέν ὀδύνης, ἡ ἡδονή· θέλοντες γάρ ἐκφυγεῖν τήν κατά τήν ὀδύνην ἐπίπονον αἴσθησιν, πρός τήν ἡδονήν καταφεύγομεν· λύπης δέ, ἐπιθυμία ἤ ἀῤῥωστία.

1.11 (ια΄) Ἐνδιάθετον μέν ὁ ἐνάρετος κέκτηται τό καλόν· περινενοημένον δέ, ὁ κενόδοξος. Τό δέ κακόν, ὁ μέν σπουδαῖος, ἐξ ἐπιπολῆς ἔχει· κατά βάθους δέ, ὁ φιλήδονος.

1.12 (ιβ΄) Ὀλιγάκις μέν καί οὐκ ἐπιμελῶς εὑρίσκεται πρός τό κακόν, ὁ τοῦτο μισῶν· πλεονάκις δέ καί προσεκτικώτερον, ὁ ἔτι ταῖς αἰτίαις ἐκείνου προσκείμενος.

1.13 (ιγ΄) Οἷς μή κατά πρόθεσιν τό μετανοεῖν, τούτοις συνεχές καί τό πλημμελεῖν· οἷς δέ παρά πρόθεσιν τό ἁμαρτάνειν, ἐμπληροφόρητος ἡ μετάνοια, καί τό αἴτιον ταύτης οὐχί συχνόν.

1.14 (ιδ΄) Αἴσθησις καί συνείδησις, λόγῳ τῷ κατά προφοράν συνερχέσθω, ὅπως ὁ εἰρηκώς θεῖος λόγος, ἐν μέσῳ τούτων εὑρίσκεσθαι, μή καταισχύνηται, διά τῆς προπετείας ἤ ἀμετρίας τῶν λεγομένων ἤ πραττομένων.

1405 1.15 (ιε΄) Οὐχ᾿ ὁ τοῖς ἔργοις μή ἀδικῶν τήν ψυχήν αὐτοῦ, οὗτος καί τοῖς λόγοις ἀμίαντον συνετήρησεν. Οὐ δέ ὁ τούτους φυλάττων, ἤδη καί λογισμούς οὐκ ἐμόλυνεν. Ὁ γάρ ἁμαρτάνων, τριττῶς τοῦτο πράττει.

1.16 (ιστ΄) Οὐ δυνήσῃ τό πρόσωπον τῆς ἀρετῆς κατιδεῖν, ἡδέως ἔτι τό τῆς κακίας κατανοῶν. Μισητόν δέ τότε φανεῖται τό δεύτερον, ὅτε τοῦ πρώτου ἐπιθυμήσεις τήν γεῦσιν, καί τοσαύτης τήν ὄψιν ἀποξενώσεις μορφῆς.

1.17 (ιζ΄) ∆ιά τῶν λογισμῶν, οὐ τῶν πραγμάτων προηγουμένως πολεμοῦσιν οἱ δαίμονες τήν ψυχήν. Αὐτά γάρ καθ᾿ αὐτά, ἀναγκαῖα (15∆_326> τά πράγματα. Καί τῶν μέν πραγμάτων, ἡ ἀκοή αἰτία καί ὅρασις· τῶν δέ λογισμῶν, ἡ συνήθεια καί οἱ δαίμονες.

1.18 (ιη΄) Τριττόν μέν, τό ἁμαρτητικόν μέρος τῆς ψυχῆς, ἐν ἔργοις καί λόγοις καί λογισμοῖς εὑρισκόμενον. Ἐξοδικόν δέ, τό ἀναμαρτησίας καλόν. Ἀπταίστους γάρ τάς πέντε αἰσθήσεις καί τόν προφορικόν συντηρεῖν δεῖ λόγον. Ἐν οἷς ὁ μή πταίων, ἀνήρ φησι τέλειος, δυνατός χαλιναγωγῆσαι καί τά μέλη τοῦ σώματος.

1.19 (ιθ΄) Ἐξαχῶς τό ἄλογον μέρος διαιρεῖται τῆς ψυχῆς· εἴς τε τάς πέντε αἰσθήσεις, καί εἰς τόν κατά προφοράν λόγον, ὅς συνδιαιρεῖται μέν ἀδιαιρέτως τῷ πάσχοντι, ἀπαθής ὤν· ἀναμάττεται δέ τήν αὐτοῦ κακίαν παθητικός εὑρισκόμενος.

1.20 (κ΄) Οὐ δύναται οὔτε σῶμα καθαρθῆναι νηστείας καί ἀγρυπνίας χωρίς· οὔτε ἐλέους καί ἀληθείας ψυχή· ἀλλ᾿ οὔτε νοῦς ἄνευ θεωρίας καί ὁμιλίας Θεοῦ. Αὗται γάρ αἱ συζυγίαι, ἐν τούτοις ἐπισημόταται.

1.21 (κα΄) Κυκλοφορουμένη ταῖς εἰρημέναις ἀρεταῖς ἡ ψυχή, ἀπερικτύπητον τό ταύτης ἐκ πειρασμῶν καθίστησι φρούριον· ὅ ἐστιν ἡ ὑπομονή· Ἐν τῇ ὑπομονῇ ὑμῶν γάρ κτήσασθε τάς ψυχάς ὑμῶν, ὁ Λόγος φησίν. Εἰ δέ ἑτέρως ἐχόμενα εἴη, οἷά