‘Text 13: The Antirrheticus of Evagrius Ponticus (11. *94R.28-*120V.6) ‘This Sogdian translation of Evagrius's Antirrheticus seems to have been the last item copied into the MS 2 by the original soribe. On f. *120V the text breaks off abruptly in the middle of a paragraph half way through the sixth of the eight chapters. Cf. above, p. 18. ‘The following Syr. MSS containing the whole or part of the Antirrheticus‘are known to me: London, Add. 14,578 (8th—Tth cent.) ff 34V 899.5 “London, Add. 7,190 (12th eent.), ff. 1R egg. (impertect at the beginning); London, Add. 12,175 (584 A.D.1), ff. 101V sqq-; London, Add. 14,621 (802 A.D.), ff. 102V—104R (introduction only): F=London, Add. 17,165.(6th cent.) f£.34V 8qq.5 Berlin, Sachau 302 (Tth—Sth cent.), ff. 42V sqq, (imperfect throughout, end lacking); London, Add. 14,616 (6th—7th cent.), ff 40R sqq. (end lacking); M=London, Add. 14,635 (6th cent.), f. 12R (title only London, Or. 2812 (15tk—16th eont.), ff. 104R sq9, ‘The text of F has been published, together with a ‘retroversion’ into Greek, by W. Frankenberg, Ab- handlungen der Gesellschaft der Wissenschaften zu Gattingen NF 13/2 [1912], 472 sqq. The first two ehap- ters only have been translated into German from the incomplete MS K by F. Baethgen apud O. Bockler, Evagrius Pontius ..., Munich 1898, 104125 (Biblisehe und kirchenhistorische Studien IV) “h lange proportion of the Antirhetiews consiets of biblical citations, the Syriao text of which shows mar- edly the influence of the Peshitta. Such influence would be liable to occur at every stage in the process of translation and copying. It is therefore not surprising that the Syriac MSS differ slightly in the degree to which they have been affected, and that the Sogdian, too, occasicnally seers to agree with the Peshita yather than with the Syriae text of Evagrius.2 The testimony of the Pechitta (=P) is thus a factor which tnust always be taken into account in considering the readings of the varicus Syr. ard Seed. MSS. ‘The 8yr. M88 differ from one another considerably in detail, but I have not found it possible to draw up astemme nor even to come to any definite conclusion as to the comparative werth of the more important M&S (FHIK), The Sogdian shows no consistent affinity with any ene MS or group of SIS. Accordingly T have adopted the toxt of F (published by Frankenherg) as a conveniently accessible basis for my combined translation of the Sogd. and Syr. texts and have departed from it culy where (i) the Sogdian aprears to favour a different reading or (i) the text of F is ungrammatical, The variants cf both types are listed he- low, pp. 180-181, together with a number of cerreetions to Frankenberg’s readings. P is ealy cited when it offers a text close enough to that of the MSS of Evagrius for its reading to be yotentially relevant Tn the numbering of the parageaphs the Syr. MSS disagree with one another and with the Scgdian. In my translation have adopted the Sogd. numeration; for that of F see the eercerdance en pp. 181-182. "There oxiets also an Armenian version of Evagrius's Antirrheticus. This has been cited from the critical edition by B. V. Sargisean, Srboy hém Ewagri Pontagioy vark’ ew matenagrowt"iwnk’ . . . Venice 1007, 217ff, According to T. Hausherr, Les versions syriaque et arménienne dEvagre le Pontique, Reme 1981, 100, 1 (Orientalia Christiana XXII/2 No. 69), the Armenian derives directly trom the lost Greek original, but according to Muyldermans, Evagriana syriace, Louvain 1952, 67—69, itis translated from a Syr. reeon- sion different from that published by Frankenberg. The few instances in which the Sogdian appears to agree with the Armenian more closely than with any Syr. MS have been listed cn p. 181- "The commentaries on this Sogdian text by Benveniste Etudes 1, 298-803 and by MacKenzie CSN 118t0 192 have heen referred to below as ‘Benveniste’ and ‘MacKenzie’ respectively. ane, in; Handes Amsorya 75 [1964], 441448, on the influence of the Armenian bible on the text ‘of the Antirrheticus Tie ia however, impossible to infer from the citations in the Sogdian version (as Hansen Literatur 97 would have liked todo) the existenes of a Sogd. translation of the complete bible. The influence of the biblical text may have beon ‘ot on the Sogd. text directly but on the Syr. MS from which it was translated.YOR 28 wars ptry xyp0 p'eyny qrwn’mnty st dy S(m'ry)® 29 ptryt qy exnt dn m’(x) prw ’t (m)n zm’y(n)t.. p’eyny en zprit 30 pwatyt(y)... wyspny Sm'ry ptryt yw (yw w'xé qy qt’> vwntq’ att Sin red ine —® not S(n'zyty) vay 1 Siw w'wry n't). f(t)[meyq 2 ten mnyn’d.. &m'ryt(y) (p)tte)xt aly “Ilxyant 3 xwrym y'thw )'¢y)my myy. mn tlym 4 xwrym on tmp'(ry) xwey pyd’y -» “t n'fm 5 oggyt. p't wdy “Sybty b* rmyl 6 Sm'ry ptryt ay q’mt gt ‘m(p)frt xwry 7 ny *w(yn)t pr? vyp ay but en q0'(rly 8 ‘mprt xw'F byq’ yw'r p'ty swa’ atl 9 byw. qytf nykquyd'rt on meryn en (b)fn}(t at? 10 gy wt mn”. qt wy’ xey p'sy fr(m)['n 11 fy’ nwr. ny yey (wp}ttr) &P *t dw(riftr 12 ptryt qy rwit qt "mpré xwry on xw[rt 13 mnt xwpy "(y)e ny bwtq’ nmrtxmy_ey{mnty 14 pdnw (b)'rx8t frwyey q@'rt whyw =[ 15 (qi'x}t ntwntys qyt w aryd'rt{ 16 Sm'ry ptryt. ay fepystqe fm’ Ya)t xweew =)f 17 (fe) wn’t mn’ xw byy "t my prymyd fry{n 18 xwr'n nynw qt (pen “p qw pn ny txyzt xwr-s {en xwiywnyty] 19 m'rdn’® im'gy ptryt (q)t® my w'hta’. qt am(py) “(vst)l : nyny] 20 "trwyn"t y'nt vit qy ywntg. w'nw frmytq xwtw [by] 24 "rty ywdy ny "ympste! ©"t rwyny tpy ny paydtye wytwrl at] mrtxmy, ptrvt qv q’m{t] 23. gt prnyny "t’py ’mprt (x)w'ry"t praw'y, zprtt “dyty FOL] 24" (w'nw wb (y)ar(y)l xwiywny. (p)eptt ymyk’s “t Sw prbyéte qf] 25 'mwn dyxwy x¥'wn d’r «'."t qw yw'S xwiywny z'tw s “wo 26 sw(q)"t pr ptq’e"t Sw xwyrt nynw prSqurOy". wytwe qt, 27 awrtn "yen pr dwet? -=-h-t dm’ty ptryt gy wbt m’x qt 28 n'y ya "yit gy "wyZd'rmé ny b'wntq’ m'x’tqy* abrtrty qy 20 °yant_qw m’x 6? 1 w'nw fr(m)ytq xwtw by. xwmtq’ ’t fer 30 pryenta). "t xwmt t t'r pC)rent® w'ne'nw xwtw by wx. 22 (brjtyq’ (xw)tw byy wr nmpw (p)r z’y Syriae numerical letters, with decorative punctuation, are written in Text 13169 spur? ‘Father Evagrius’s reply against the thought of the eight demons who fight with us and tempt us, an answer from the holy seriptures against each thought, ‘a single verse which is able that “sY it may demolish it.4 First discourse, against the thoughts of gluttony. 5 ‘From Numbers. 1. Against the thoughts which arouse in us desire that wwe should eat meat on a feast day, and. moreover counsel us that weshould eat on. account of an illness of the body: ‘And he called the name of that place (3) "The Graves of Desire”, for there ‘was bu- ried? the people which desired.’* From Deuteronomy. 2. Against the thought which desires that it be sated with food and drink, and does not look ‘upon the harm which is? from the ful- ness of the belly: ‘And you shall eat and he sated; but beware that you do not forget the Lord your God, who brought you out from Egypt, from the house of bondage.’ 3. Against the thought (10) which says to me: “The commandment of fasting is harsh’: "This command which I com- mand you today is not harsher than you (can “ear) and! remoter than you (ean bear).” 4. Against the thought which desires that it be snted with food and drink, and thinks that nothing unpleasant will happen to a person from these things: ‘And Israel grew fat, and kicked, and forgot God who made him, and (15) did dishonour to the mighty one who deli- vered him.” From Samwel. 5. Against the thought of gluttony which compels me that Z should eat at the ninth hor: ‘So may God do to me and so may He do to me again, if Lshould eat bread or drink wa- the margin by lines 2,5 (), 9 (gh 11 (2), 15 ds), 18 (), 24 (2) and PTH LY MOO 26-27 ()) -¥inredink | Bphoto uf Jip)r (paper folded buck); i : Hangen wat pr © photo'm(pi[_ J(xw'r for yt'wnty sie From the Book of Kings. 6. Against "apparently (x)wy'ry’— # to be doloted the thought which fsays to me that the 9 An asterisk(*) in the footnotes to the translation draws attention Co avisiant in the list on p. 181 below. — ¢Sy (HJKLMN) ‘A roply from tho holy seriptures against the demons who cenipt S8y+.. Shewvy’. ean demoliah it." ™8y reply from the holy scriptures whi Sy cites a different verse. 9 Sy ‘springs’.* against each of the thoughts “Sy om. 7Sy (B) ‘they buried’ M1 8y not.170, Text 13 “102 (tho upper half of the page missing) 160 WL Ite 47 gt xrwny dy(w)_ Itt) sp)e’ “ntay’ 18 (p)r(y8)t pF m( fx] Jemyx x(w2)t (n)Lq]Obw "t "Tern w(z)yn. "t xwtw b(y)y 19 (xwe)t ay'we “(qh)* mapre Sm'ry (p)tryt qy “rdywt °t awyrtt 20 m’x dbtyq qw yw'n & (xy)d ay eywyd pyar yf prtw nm’- wne'nw (qu)ty qy awrtt pr - )xypO( er xwi tw 22 piriymyd (Oryn’ mnt y2b'q (ay) mntyrbiay” win}ty (ple xyp6 ryt qy mn iy" ‘b(t (pnm)eyq 24 x'n”. xyd gy waly) ef brw @brd’rym (q)w imnw 8. [-P 25 yrb'qty Zy'wr pr m’r'wty’. "t mnt yrb’gty (@)Ly]w)[r pr xwenty'] 26 (q)y® mrtxmy ptryt ay (p)ew)zty pr maprtt (Afm'ryty zm'qyeat] 24 (q@)rym by pyn{ms)’ + 23 mnt yrb'qy". sen qwhl6 .. (qt)s Sm'ry 27 "t qt@ ny q’mt qt an pa(qrly pr db(z)w ()lt 28 “t wyr'tqwny ’t nm’e. qt (x)8'wn Arty) 29 (wy)'q n’ prye. plrywyd) prt way’ wt 80 tsr'wtyty pwat”. . ay"* (q)w zprt(dl fryityt s Sin red ink » +line-fller in red ink; altered from m= Sy ‘rain’, By we’. Sy ‘the Lord’ tio think about the lack of bread and oil and of the things which are necessary for us’. bread is running short, (20) and the oil, and these things which are necessary #2: “Thus says the Lord God: “The piteh- er of flour shall not be finished and the jar of oil shall not fail, until the ‘Lord God shall give rainwater § upon the earth." 7. Against the person who desires that he may tread the way of the saints in taking (his) fill of bread and water: "And the king of Israel said: “Take Micah, and hand him over to (25) Amon the ruler of the village and to Joash the king's son, and let him remain in con- finement, and make him eat (his) bread in distress, until I return and ‘come in peace.” 8. Against the thought which eays to us: ‘Behold, the things which 4 have gathered will not be sufficient for usand for the brothers who shall come to us’ “Thus says the Lord God: “They shall eat and leave (some) over”; and they ate and left (some) over, according to the word of the Lord God.’ : 1028 107. Against the person who does not now the source of temptations, and more over does not think that the demon of fornication, when he is defeated and de- parts from ws, leavés in us perfect chas- tity: "The crucible tests silver and the furnace gold; and the Lord God ' tests the heart” 108. Against the impure thought which beguiles and turns (20) us again to sin—that (sin) on account of which we have many times repented before God: ‘Like the dog which returns to its vomit; thus is the fool who does foolishness in his folly’ ‘From Eeclesiastes. 109. Against the thought which reminds us of that for- ‘mer house where we have given much fruit to Satan: (25) “The heart of the wise is in mourning and the heart of fools in rejoicing.” 110, Against the person who happens upon the temptations of impure thoughts, and does not wish that he should drive them out by hunger and thirst fand.. 18 and vigil and prayer: ‘If the spirit of the ruler should rise up against you, do 8 syom,102 (the upper half of the page missing) 16 17 qw mrtxmw (9 wn'}n. prywyd p't tw](@)tq’ a(y)[w* Jmrtxmy pert (git eg{n]e? f8)[mty](Q) *(b)[n}t_*(pr Jm’(x¢ y/)[n](¢ wf swonyt 19 Sm’ryt-- nyént (en) wyny qwey d(m)ftyliet w)'ne'nw “try aq’rt q(y)a(:)* x(rwny) 20 &m’ry ptryt qy wht mn”. (q)t Lyle yiyp ny wnng’ "t ny 24 nyding’ en dbz)’ *t ef’. "ten (prf) p'Sy.°t pty'ying’ tw" 22 wyx en (ba) ’t qy prxs't e'[f Iptwxsty bwtq’ qybs dywy 18 qy ny yr(b)ty 23 ptryt qy my Zny’ ptn(y)my’ w(n)ty mn’ m’ny™. qt wdw (p)rypw. 24 °t bw “awnty ptry. "t ny pry(myd) fryn’ "xw(n)o wnw’. pr dbz(w) 25 ['t pr e’nw dn x|(e)yeyqty Slm)'tyty prw-s mnt yrb'q mnt 26 [yrb'gy’ wht “t oeyny) 2y"(w)r nySyst (piety 21 "We phexey wiivgy yryw "t enway int 28 [tq ylt® qw xwtw byw s’. en xrwny dywty 29 [pyar J(on )pwatyty "t en x8nyrqty ay 30 slC)ey mey, xwan? ywrdtqy” n red ink not eqtn}e}fe] © photo (bYL Ilr ju'(x)s Hansen mstefm'==[ asic “104 1 (miyh’ (be)'xwty; "[wpty’pt Sbwxt bwtt qt ml(s [pr wyny ywbty"] 2 wyn'(neyatyy stwxt ()[w](tt gles mrtx|(my) (bm'ry) (telly aly Hen )Prntwxey] 3 *mptt. *t (&)m’(r}t (qt zw 2)[w](d)iq’r] w'( )E(w)yt_zm’yty (zey- JE A wyr'tyt st’. *t( sy’) Tb] eto Ia)t Saw sm’)x (6), ‘w['nJo()Inw srw] 5 yryntq “"t [Bw]t(q PE gy (m)tq (git Kq)wl=]=1 1=[=1=t wf =kL Welt] 6 (but}t pr S(n’z weme). *t yrbt? (q)t (ms pr ém')x br'trt (qi im rod ink terally ‘healing’ ety, Sy yan? By ‘Song’. By om Sy + ‘aud ansietion’.* 2B Sy ‘diminia wt all Toxt 18 174 not leave your place, because repara- tion ® remits many sins.” From the Book of Songs. 111.'To the holy angels . . 102V Is. and far be it from me that I should commit sin, because He will repay a man ac-ording to his deeds.’ 116. Against the person who does not know whence these 80% ardent thoughts dare sent upon us: ‘There go out from his mouth torches like eoals of fire.’ 117. (20) Against the thought of for- nication which says to me: ‘I will not do any harm,2! and T will not be de- stroyed by hunger and thirst and by ‘much fasting’: ‘And T shall kill off your root by hunger, and what remains of you shall be killed.” 118. Against the demon who coun- sels me in my mind that I should take? ‘a wife and become the father of child- ren, and not thus do battle by hunger (25) and thirst with lewd thoughts: “The fool speaks folly, and his heart contem- pilates iniquity, that he may do evil, and speak folly, and abandon the soul of the hungry (man), and fake away the rink of the thirsty (man)” From Jeremiah. 119. To the Lord God, concerning the demons of for- nication which take up pretexts from the seriptures ancl from the signs which are ten in them: ‘Mighty Lord God," examiner of what is right,2* watcher of the kidneys and the heart...” 10M 132... “My beloved, if an urgent desire should befall you, do not think that anything strange has happened to you, Because you are sorely tempted, But, as partakers of Christ's suffering, rejoice, that you may also rejoice in the vision of His glory.” 133, Against the thought of the per- son who falls, out of grief, and thinks that he alone is so very sorely tempted: “Be wakeful and remember that Satan your enemy, like « lion, (8) roars and goes and desires that he may devour somebody. And be firm in your faith and 2 Sy ‘be joined with’, 3 By172 Text 13 7 (yilEloim|ba)ly Hiy)dl Jy'nt be xwtyt (p)ey(en}eq (qilids 8H Iptryt qyt 8 [my Jemydmy wnty"t whe’. (@)t( yx}P (bEa)q briy protg’e Yew" en 9 (dyw)ty ay ny prbyrt by’. xyd( qy ny q’m)d(r)m qt (ar) win pr( p)wst(w.) 10 win qt ny pewx’yn dywnt “d[y}ty "xwd('wn}y’( aly) ex? tyt [x](n}t() ms 11 (pryw)nt gy prw(s)tr dw (q)tnt en (fembdy wep’ pi’yn’ e()ms 12 yw “rdgt mrta(m)yt (q)y xnt en (Ae(mb\[dJo(ya)lt](y) (a)w f8(qex) 8 13 pr(ny)n. prt (p)r( )rB)e(y)'q rf “LyALE New my prb)yrt bynt( wy)em 14 w(d)ywt qt wnnt,. (x'n)t *yst ay (a)[b't IC'pranyy ny xey nfylirf) 15 “dyty on mrt(x)myt(y) qt 2y(n)tl p's vet wyd]t’)s nyt)> (it em 16 pr{ Japrtt (fr)yStyty (yprtp")[angy": qt e’nw [nly Iesw)y- aent we Gin)el J)E 17 [== =d()frn}(t) pr( ny =) xw]fte) byy (alt wait’ 18 @r|(t wpa }t (aryt aw 19 xylpBwint)s (the bottom third of the page missing) D not (wf © (bute?) less Likely 4 eonevivably [nJ(war) *104V 1 aloo oli 2 2 [s' bwtq’ mn’ xwt}(w byy)[-]( “)t (yild snq qy ](g6)'rm pw(}dw.. [witha] 3 [by s']tn)’- en (mm)pan’ = (a)l2)# (ley Htrem)gy? S's pt(ry)t qy 4 Cone]iy mC) at (mm)Cy]C9 w)lanyllen 2)Lyp](8 m’}t piers prywyd( Jat mn ny. 5 [Ob|erIEa](e ne en)E xy]KpAIL am’) + (ay wmy’)q winy"t ptry ()t m’ty p™ 8 (ptwza)tly BILE = Hlon'ry YpliyTe ay en fle)y ye) m= (ay? penta) 7 *x(wl[sy]ldda m'x qt Wnjtwxe “nym en (@)ly]ip)0 tt ‘rompn)y (ly ayt (milyinliny ty “ntwxe n(a)fy]H(eE] 9 prowity}ay® p't Kon[x yebes](q_m)yniay)ty yryw. p(r}y(w)[y](@) p't myngyt m’t= = te 8 nlbrC)ity ait (=y) peal shin rod ink the margin Dp line-fillor, both cancelled ¢ written very 4 an't(a)e mn'e(ya)t am’ e(y ut 2 Sy “that you should, “and also’ (Sy ‘also’ 2m Sy ia’ Literal 6 Sy ‘that’ 2 By pl ally “also’ © Sy “his. 39 Sy ‘eanse to stumble’. 37 Sy ‘by means of a burden of many labour’. know that these same sufferings come also upon your brothers in the world.’ 184, Against the thought which threa- tens me and says: ‘Zt Fill be necessary?” for you to% bear from the demons much evil! which eannot be told’— ‘that (evil) which L have not wished that I should deseribe in @ book, (10) s0 that I may not® hinder the effort(s) of those persons who are striving, or! cast dismay upon those who have al- ready become far from the world, or? ead to a stumbling-block® the sincere men who are amongst those of the world; for truly T have seen the de- mons, that they do many things which cannot be told, those things which per- haps it is not permitted for many (15) people amongst men to speak of, for much wonder took hold of me .. 1 at the holy angels’ patience, how they did ‘not burn and consume them in a flame of unguenchable fires “Phe Lord God! knows how that He shall save the righ- teous man from temptation, and He keeps the iniquitous to the day of judgement in torment.’ Blessed is our Lord Jesus Christ our God, who has given us victory over the demon of fornication! . .. 1o4y 136... .:'If the Lord God will be with me...and I return in pence to my fa- thor’s house, He shall be to me the Lord God, and this stone which Lhave made monument shall be God’s house.” From Exodus. 197. Against the thought of love of money which causes ‘us to inoult our parents because (5) they have not given of their property to us: ‘He who insults (his)** father and (his)35 mother shall be killed.’ (138.) Against the? thought which, on account of love of money, urges ws that we should distress, ‘hecause of our great labour,” @ brother who has re- cently been converted: ‘Do not distress sellers, because you know the soul of settlers because you were settlers (10) in the land of Egypt.” From the Book of the Priests. 139. Against the thought of love of money 20 Sy +either' (literally ‘also'). 9 Liter ‘Literally ‘that we should”10 ple Jmyofrynt ay “(om J(dyna” [ety Jon'e}dn” --qlt-es fry Crim(ayy smn) ry 11 (pér)[yt qy ny’stq)( )2’re{n](waqyy en (b)r(t) ay xwat x(ylp# (ny) (2) (wt)ly"] 12 ()El HL OM br}eCy gt) xwdq’( xy)pO yrlyw)y "(w)stym-= fr(yw) ([d’r])® x(yp)[6] 13 (mr A)L )l’n]lea)lw Me)ly]n0 yelyw. 2w( )L'y](m) xwtw tw’ (b)yy. Mam)* fry y(e'm)qy” 14 A(m)['ry ptry](t gy wonty m’z qt) (pew(xC)y)m (obr)"t en pwst(y) (p)tlfe"] gt on) peyme wry" pya’e| )pr (y)m(p)m nt prltyy2t) *(d)y( wzyp9) . br't *t pew(q)yr 17 en (bjfy]? }p't( z)w "(ym [xwtw tw? byy -qm’s ](fry der('may)'(8)Lm] nly] Hay xwen'yfq l==-l 15 "t[ ywi(q yuxs' "t =) wef] = 48 (p)trityt Nay p=)L (the bottom third of the page missing) © ine(ryn] leas Likely t (n}[yIP)[ less likely & the insertion mark .,.is fairly clear, but there are only uncertain traces of writing imtheouter margin" ® not ftymne *105R (the top of the page missing) ba I= se Wily). Ce Wb)yz( w\['lysy 43 [dw'ts Jlyw)xty q(w)t wyn(y)l pynms’ “4 Ce Pty] )pryw “(yy "t = =L +5]. "tamd Igy’ Gitsy *6 [p](wdjn [wx]{y)p0 ptrw "t w(m')[t #7 (thw. t zywert e(yw) “(OL 48 [Jptiny mt pe'( yt). Ct 0 1=t (the bottom of the page missing) “1059 (the top of the page missing) a MGs)E-mn(tq = =)L 2 ptley t m't "(w)[xrd’rnt] 3 nb] &m’ryty ptryt[ ] ot br'tjrt Jaly) yembdy [J “3 cen wint](y) eC)’ pyd’e -» (pr xw}t{w] *6 [byw dsy(ew’n}t (Ye weyinta” ql] 7 = m)x dn i(ef] *8 [prw my ally) min )Lb]et(y) (qP)Ly] (the bottom of the page missing) ‘in red inle 2% Sy "from one’. of loarn doctr © 8y tu", © Literally “lay down’ Literally ‘on’. 4 8y sy ‘uss Sy 4after’ Text 18173, which witholds pity from a brother who asks for what he needs, and coun- sels that we should provide® for our- selves alone: ‘Love your companion «a3 yourself, Tam the Lord your God.” 140. Against the thought of love of money which causes us to3 prevent a brother from reading scripture (15) and learning doctrine," and urges us that, for the sake of transitory gain, we should east him into labour and toil: ‘Let no-one deprive his brother; and be in fear of: God, for Tam the Lord your God.’ I41, Against the thought of love of money which neglects him who has be- come ill of a long illness “105R 1f7....:‘And Elijah departed thence and found Elisha son of Shaphat, that he was ploughing, and there were twelve yoke of oxen before him, and he was ‘one of the twelve. And Elijah passed by him and east his cloak upon him. And he left (5) the yoke of oxen, and hastened after Elijah, and said to him: “Let me go and kiss my father and‘ mother.” And he said: “Turn and go; for what have I’ done to you!” And he turned back from‘ him, and took the yoke of oven and killed them, and with the oxen’ trappings he cooked the meat, and he gave it to the people...” “105 151, Against the thoughts which taunt ‘us because our parents have forsaken us and do not send us gold to supply our need: “Because my father and mother have forsaken me the Lord God ® has ta- en me in? 152, Against the thoughts which make 1s think: "Behold! our brothers who are in the world (5) are rich and honoured by everyone on account of their wealth’: “Glory in the Lord God, my soul! 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Against the person who docs not ‘understand that there is a judgement for tus, together with Satan, if we do not dispose properly of the wealth which has een given us by God: *108R 187, Against the person who desires ‘morethan food and clothing, and doea not remember his naked entrance into the world and his naked departure: ‘We have not brought anything into the world, and truly also we are not able that we should bring (anything) out of it; bu if we have food and clothing this will suffice us, for thowe who desire ‘that they may‘ become rich will fall into temptations, and into snares, (5) and into many sense- less desires which molest and immerse ‘men, unto the perdition of perditions. 138, Against the thought of love of money which says that nothing evil is attached to love of money, but rather a great satisfaction, which is for the bro- thers and for the strangers: ‘Love of ‘money is the root of all evils, and there are men (10) who have longed for it, and strayed from the faith, and bound their soul in many miseries.” Prom the second Epistle to ‘the samo Timothy. 189. Against the thought which desires, on account of the profit which fulfils its need, that it be concerned with the things of the world: . *108V 192,...: “My sons, do not love one another in words and in speech but in justice and in truth!” Blessed is our Lord Jesus Christ, who has given us victory over the demon of Love of money! Fourth, concerning the thoughts of dejection. (6) 193. From Exodus. Against the thoughts of the demon of dejection, and against the person who thinks, from the dejection which has befallen him, that the Lord God? will not hear his grown: ‘And the Israelites groaned from harsh servitude, and they prayed, ‘and their ory ascended from harsh ser- vitude to God, and God heard their groan 29 8y (BK) om.“11 *(alywit: m2 ¥ 13 (the bottom of the page missing?) © Te wynw wb [ © Hanon 2 «]t- “11K (the top of the page missing) st qw J(eto Joyw (8) oy t'm)'( zwny gy) x(wa)q’r ny [ 8 (pe Jarfw] "t [prlet )xcy’. nw b'{a “4 ontwxje!(br)t’. 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Slnd)® qw (xw)ttw)[ byw s° 4 in red ink segy pl 5 Sy stand, st Sy +n’ 4 8y “an one Text 18 175 194, Against the thoughts (10) which think that the Lord God’ does not see cour miseries which are from the demons: ‘And the Lord God" said: “T have seen my people's slavery in Egypt and heard their ery ...”” “TLR 228, To the Lord God," concerning the demon of dejection who attacks me, that (one) which alone does not cause desire, but whose whole activity is in the head andst the back, while sometimes he brings dejection with thoughts, sometimes on the other hand without thoughts, casting (5) a person into much unwanted grief: “Keep Thou me safe and guard me from my enemies; place around me glory and salvation that I may recognizeThee! 229. To the Lord God, concerning, the demons which fall upon the skin of the body, and place on it branding-marks 1s if from the fire, and incise upon it round impressions like those which are from a cupping-glass, which I have seen ‘many times with my’{own) eyes) and hhave been amazed: “ny 236, To the Lord God, ® concerning the demon who in my mind threatens me (with) madness and insanity, to the dis- grace of myself and of those iho seek for the Lord God" through the life of soli- tude: “Let not those whose hope is in Thee he ashamed at me, mighty Lord God;* let not those who seek Thee blush at me, (5) O God of Israel!” 237. Against the person who does not know what the chiefs of the demons say concerning those who have been abandoned by the Lord God; ‘Because my enemies have said concerning me (and) those who mateh my soul have consulted together * and said: “God has abandoned him: chase him and catch hhim, because he has (10) no saviour!""* 238, To the Lord God 3 . *120R 353....: ‘Why are you harassed, 0 my soul, and why are yougricved? Wait for God, because again I shall give thanks to him, my saviour and my God?