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91 results for "evagrius"
1. Hebrew Bible, Psalms, 40.1-40.3 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •evagrius of pontus (ponticus) Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 26
2. Hebrew Bible, Song of Songs, a b c d\n0 "2.4" "2.4" "2 4" (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 196
3. Hebrew Bible, Deuteronomy, 22.8 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •evagrius of pontus (ponticus), on emotions Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 152
22.8. כִּי תִבְנֶה בַּיִת חָדָשׁ וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ וְלֹא־תָשִׂים דָּמִים בְּבֵיתֶךָ כִּי־יִפֹּל הַנֹּפֵל מִמֶּנּוּ׃ 22.8. When thou buildest a new house, then thou shalt make a parapet for thy roof, that thou bring not blood upon thy house, if any man fall from thence.
4. Plato, Laws, 716a (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •evagrius of pontus (ponticus) Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 82
716a. μέσα τῶν ὄντων ἁπάντων ἔχων, εὐθείᾳ περαίνει κατὰ φύσιν περιπορευόμενος· τῷ δὲ ἀεὶ συνέπεται δίκη τῶν ἀπολειπομένων τοῦ θείου νόμου τιμωρός, ἧς ὁ μὲν εὐδαιμονήσειν μέλλων ἐχόμενος συνέπεται ταπεινὸς καὶ κεκοσμημένος, ὁ δέ τις ἐξαρθεὶς ὑπὸ μεγαλαυχίας, ἢ χρήμασιν ἐπαιρόμενος ἢ τιμαῖς, ἢ καὶ σώματος εὐμορφίᾳ ἅμα νεότητι καὶ ἀνοίᾳ φλέγεται τὴν ψυχὴν μεθʼ ὕβρεως, ὡς οὔτε ἄρχοντος οὔτε τινὸς ἡγεμόνος δεόμενος, ἀλλὰ καὶ ἄλλοις ἱκανὸς ὢν ἡγεῖσθαι, 716a. completeth his circuit by nature’s ordice in straight, unswerving course. With him followeth Justice, as avenger of them that fall short of the divine law; and she, again, is followed by every man who would fain be happy, cleaving to her with lowly and orderly behavior; but whoso is uplifted by vainglory, or prideth himself on his riches or his honors or his comeliness of body, and through this pride joined to youth and folly, is inflamed in soul with insolence, dreaming that he has no need of ruler or guide, but rather is competent himself to guide others,—
5. Aristotle, Metaphysics, "994b9-10", "994b16" (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 488
6. Aristotle, Nicomachean Ethics, 1123a34-1135a39 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •evagrius of pontus (ponticus) Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 82
7. New Testament, 1 Corinthians, a b c d\n0 "13.10" "13.10" "13 10" (1st cent. CE - 1st cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 488
8. New Testament, 1 John, a b c d\n0 16" 16" 16" None\n1 "4.8 "4.8 "4 8\n2 "4.18" "4.18" "4 18" (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 488
9. Mishnah, Yadayim, 4.3 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 198
4.3. בּוֹ בַיּוֹם אָמְרוּ, עַמּוֹן וּמוֹאָב, מַה הֵן בַּשְּׁבִיעִית. גָּזַר רַבִּי טַרְפוֹן, מַעְשַׂר עָנִי. וְגָזַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מַעֲשֵׂר שֵׁנִי. אָמַר רַבִּי יִשְׁמָעֵאל, אֶלְעָזָר בֶּן עֲזַרְיָה, עָלֶיךָ רְאָיָה לְלַמֵּד, שֶׁאַתָּה מַחְמִיר, שֶׁכָּל הַמַּחְמִיר, עָלָיו רְאָיָה לְלַמֵּד. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, יִשְׁמָעֵאל אָחִי, אֲנִי לֹא שִׁנִּיתִי מִסֵּדֶר הַשָּׁנִים, טַרְפוֹן אָחִי שִׁנָּה, וְעָלָיו רְאָיָה לְלַמֵּד. הֵשִׁיב רַבִּי טַרְפוֹן, מִצְרַיִם חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה מִּצְרַיִם מַעְשַׂר עָנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעְשַׂר עָנִי בַשְּׁבִיעִית. הֵשִׁיב רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, בָּבֶל חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה בָּבֶל מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית. אָמַר רַבִּי טַרְפוֹן, מִצְרַיִם שֶׁהִיא קְרוֹבָה, עֲשָׂאוּהָ מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עָלֶיהָ בַּשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב, שֶׁהֵם קְרוֹבִים, נַעֲשִׂים מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עֲלֵיהֶם בַּשְּׁבִיעִית. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אַתָּה כִמְהַנָּן מָמוֹן, וְאֵין אַתָּה אֶלָּא כְמַפְסִיד נְפָשׁוֹת. קוֹבֵעַ אַתָּה אֶת הַשָּׁמַיִם מִלְּהוֹרִיד טַל וּמָטָר, שֶׁנֶּאֱמַר (מלאכי ג), הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה. אָמַר רַבִּי יְהוֹשֻׁעַ, הֲרֵינִי כְמֵשִׁיב עַל טַרְפוֹן אָחִי, אֲבָל לֹא לְעִנְיַן דְּבָרָיו. מִצְרַיִם מַעֲשֶׂה חָדָשׁ, וּבָבֶל מַעֲשֶׂה יָשָׁן, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֶׂה חָדָשׁ. יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה חָדָשׁ, וְאַל יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה יָשָׁן. מִצְרַיִם מַעֲשֵׂה זְקֵנִים, וּבָבֶל מַעֲשֵׂה נְבִיאִים, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֵׂה זְקֵנִים. יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה זְקֵנִים, וְאַל יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה נְבִיאִים. נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית. וּכְשֶׁבָּא רַבִּי יוֹסֵי בֶּן דֻּרְמַסְקִית אֵצֶל רַבִּי אֱלִיעֶזֶר בְּלוֹד, אָמַר לוֹ, מַה חִדּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדְרָשׁ הַיּוֹם. אָמַר לוֹ, נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִים מַעְשַׂר עָנִי בַּשְּׁבִיעִית. בָּכָה רַבִּי אֱלִיעֶזֶר וְאָמַר, סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם (תהלים כה). צֵא וֶאֱמֹר לָהֶם, אַל תָּחֹשּׁוּ לְמִנְיַנְכֶם. מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ עַד הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁעַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית: 4.3. On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, \"Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings\" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: \"The counsel of the Lord is with them that fear him: and his covet, to make them know it\" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yoha ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.
10. New Testament, Galatians, a b c d\n0 "6.10" "6.10" "6 10" (1st cent. CE - 1st cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 196
11. Tosefta, Miqvaot, 7.11 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 198
12. New Testament, Philippians, a b c d\n0 "3.12" "3.12" "3 12"\n1 "3.15" "3.15" "3 15" (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 488
13. New Testament, Luke, 4.41, 10.38-10.42 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •evagrius ponticus, antirrhetikos •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 456; Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 97
4.41. ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν, κράζοντα καὶ λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ᾔδεισαν τὸν χριστὸν αὐτὸν εἶναι. 10.38. Ἐν δὲ τῷ πορεύεσθαι αὐτοὺς αὐτὸς εἰσῆλθεν εἰς κώμην τινά· γυνὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτὸν εἰς τὴν οἰκίαν. 10.39. καὶ τῇδε ἦν ἀδελφὴ καλουμένη Μαριάμ, [ἣ] καὶ παρακαθεσθεῖσα πρὸς τοὺς πόδας τοῦ κυρίου ἤκουεν τὸν λόγον αὐτοῦ. 10.40. ἡ δὲ Μάρθα περιεσπᾶτο περὶ πολλὴν διακονίαν· ἐπιστᾶσα δὲ εἶπεν Κύριε, οὐ μέλει σοι ὅτι ἡ ἀδελφή μου μόνην με κατέλειπεν διακονεῖν; εἰπὸν οὖν αὐτῇ ἵνα μοι συναντιλάβηται. 10.41. ἀποκριθεὶς δὲ εἶπεν αὐτῇ ὁ κύριος Μάρθα Μάρθα, μεριμνᾷς καὶ θορυβάζῃ περὶ πολλά, ὀλίγων δέ ἐστιν χρεία ἢ ἑνός· 10.42. Μαριὰμ γὰρ τὴν ἀγαθὴν μερίδα ἐξελέξατο ἥτις οὐκ ἀφαιρεθήσεται αὐτῆς. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me." 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things, 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her."
14. New Testament, Matthew, a b c d\n0 11.12 11.12 11 12\n1 16.24 16.24 16 24\n2 "5.8" "5.8" "5 8"\n3 "11.29" "11.29" "11 29" (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 316
11.12. ἀπὸ δὲ τῶν ἡμερῶν Ἰωάνου τοῦ βαπτιστοῦ ἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force.
15. Mishnah, Pesahim, 6.2 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 198
6.2. אָמַר רַבִּי אֱלִיעֶזֶר, וַהֲלֹא דִין הוּא, מָה אִם שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה דּוֹחָה אֶת הַשַּׁבָּת, אֵלּוּ שֶׁהֵן מִשּׁוּם שְׁבוּת לֹא יִדְחוּ אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, יוֹם טוֹב יוֹכִיחַ, שֶׁהִתִּירוּ בוֹ מִשּׁוּם מְלָאכָה, וְאָסוּר בּוֹ מִשּׁוּם שְׁבוּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, מַה זֶּה, יְהוֹשֻׁעַ, מָה רְאָיָה רְשׁוּת לְמִצְוָה. הֵשִׁיב רַבִּי עֲקִיבָא וְאָמַר, הַזָּאָה תוֹכִיחַ, שֶׁהִיא מִצְוָה וְהִיא מִשּׁוּם שְׁבוּת וְאֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, אַף אַתָּה אַל תִּתְמַהּ עַל אֵלּוּ, שֶׁאַף עַל פִּי שֶׁהֵן מִצְוָה וְהֵן מִשּׁוּם שְׁבוּת, לֹא יִדְחוּ אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וְעָלֶיהָ אֲנִי דָן, וּמָה אִם שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה, דּוֹחָה אֶת הַשַּׁבָּת, הַזָּאָה שֶׁהִיא מִשּׁוּם שְׁבוּת, אֵינוֹ דִּין שֶׁדּוֹחָה אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי עֲקִיבָא, אוֹ חִלּוּף, מָה אִם הַזָּאָה שֶׁהִיא מִשּׁוּם שְׁבוּת, אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה, אֵינוֹ דִין שֶׁלֹּא תִדְחֶה אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, עֲקִיבָא, עָקַרְתָּ מַה שֶּׁכָּתוּב בַּתּוֹרָה, בֵּין הָעַרְבַּיִם בְּמֹעֲדוֹ (במדבר ט), בֵּין בְּחֹל בֵּין בְּשַׁבָּת. אָמַר לוֹ, רַבִּי, הָבֵא לִי מוֹעֵד לָאֵלּוּ כַּמּוֹעֵד לַשְּׁחִיטָה. כְּלָל אָמַר רַבִּי עֲקִיבָא, כָּל מְלָאכָה שֶׁאֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת, אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת. שְׁחִיטָה שֶׁאִי אֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת, דּוֹחָה אֶת הַשַּׁבָּת: 6.2. Rabbi Eliezer said: is it not logical: if slaughtering, which is [usually forbidden] as a labor, overrides Shabbat, shouldn’t these, which are [only forbidden] as mandated rest (shevut), override Shabbat? Rabbi Joshua said to him: let the festival prove this, for they permitted labor [on the festival] and forbade [activities forbidden because of] shevut. Rabbi Eliezer said to him: what is this, Joshua? What proof is a voluntary act in respect of a commandment! Rabbi Akiva answered and said: let sprinkling [purificatory waters] prove it, which is [performed] because it is a commandment and is [forbidden only] as a shevut, yet it does not override Shabbat; so you too, do not wonder at these, that though they are [required] on account of a commandment and are [forbidden only] as shevut, yet they do not override Shabbat. Rabbi Eliezer said to him: but in respect of that I am arguing: if slaughtering, which is a labor, overrides Shabbat, is it not logical that sprinkling, which is [only] a shevut, should override Shabbat! Rabbi Akiva said to him: or the opposite: if sprinkling, which is [forbidden] as a shevut, does not override Shabbat, then slaughtering, which is [normally forbidden] on account of labor, is it not logical that it should not override Shabbat. Rabbi Eliezer said to him: Akiva! You are uprooting what is written in the Torah, “at twilight, offer it at its set time” (Numbers 9:3), both on week-days and on Shabbat. He said to him: master, give me an appointed time for these as there is an appointed season for slaughtering! Rabbi Akiva stated a general rule: work which could be done on the eve of Shabbat does not override Shabbat; slaughtering, which could not be done on the eve of Shabbat, does override Shabbat.
16. Tosefta, Oholot, 2.7-2.8 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 198
17. New Testament, Colossians, 3.5 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •evagrius of pontus (ponticus), on clothing, monastic Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 193, 194
3.5. Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν ἥτις ἐστὶν εἰδωλολατρία, 3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry;
18. Anon., Genesis Rabba, 22.6 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 41, 160
22.6. וַיִּשַׁע ה' אֶל הֶבֶל וְאֶל מִנְחָתוֹ <>(בראשית ד, ד)<>, נִתְפַּיֵּס מִמֶּנּוּ. <>(בראשית ד, ה)<>: וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה, לֹא נִתְפַּיֵּס מִמֶּנּוּ. <>(בראשית ד, ה)<>: וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָנָיו, נַעֲשׂוּ כָּאוּר. <>(בראשית ד, ו)<>: וַיֹּאמֶר ה' אֶל קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ, <>(בראשית ד, ז)<>: הֲלוֹא אִם תֵּיטִיב שְׂאֵת, בְּרָכָה, כְּמָה דְּאַתְּ אָמַר <>(ויקרא ט, כב)<>: וַיִּשָֹּׂא אַהֲרֹן אֶת יָדָו אֶל הָעָם וַיְבָרְכֵם. וְאִם לֹא תֵיטִיב שְׂאֵת, קְלָלָה, דִּכְתִיב <>(ויקרא כב, טז)<>: וְהִשִֹּׂיאוּ אוֹתָם עֲוֹן אַשְׁמָה. דָּבָר אַחֵר, אִם תֵּיטִיב אֲנִי מוֹחֵל לְךָ עַל עֲוֹנוֹתֶיךָ, וְאִם לָאו חֶטְאוֹ שֶׁל אוֹתוֹ הָאִישׁ גָּדוּשׁ וּמְגֻדָּשׁ, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שִׁמְעוֹן בַּר אַמֵּי אָמַר <>(תהלים לב, ט)<>: לְדָוִד מַשְׂכִּיל אַשְׁרֵי נְשׂוּי פֶּשַׁע כְּסוּי חֲטָאָה, אַשְׁרָיו לְאָדָם שֶׁהוּא גָּבוֹהַּ מִפִּשְׁעוֹ וְלֹא פִּשְׁעוֹ גָּבוֹהַּ מִמֶּנּוּ, שֶׁנֶּאֱמַר <>(בראשית ד, ז)<>: לַפֶּתַח חַטָּאת רֹבֵץ, חַטָּאת רוֹבֶצֶת אֵין כְּתִיב כָּאן, אֶלָּא חַטָּאת רֹבֵץ, בַּתְּחִלָּה הוּא תַּשׁ כִּנְקֵבָה, אַחַר כָּךְ הוּא מִתְגַּבֵּר כְּזָכָר. אָמַר רַבִּי עֲקִיבָא בַּתְּחִלָּה דּוֹמֶה לְחוּט שֶׁל עַכָּבִישׁ, וּלְבַסּוֹף נַעֲשָׂה כַּקֶּלַע הַזּוֹ שֶׁל סְפִינָה, הֲדָא הוּא דִכְתִיב <>(ישעיה ה, יח)<>: הוֹי משְׁכֵי הֶעָוֹן בְּחַבְלֵי הַשָּׁוְא וְכַעֲבוֹת הָעֲגָלָה חַטָּאָה. אָמַר רַבִּי יִצְחָק בַּתְּחִלָּה הוּא נַעֲשָׂה אוֹרֵחַ, וְאַחַר כָּךְ הוּא נַעֲשָׂה בַּעַל הַבַּיִת, הֲדָא הוּא דִכְתִיב <>(שמואל ב יב, ד)<>: וַיַּחְמֹל לָקַחַת מִצֹּאנוֹ וּמִבְּקָרוֹ לַעֲשׂוֹת לָאֹרֵחַ הַבָּא לוֹ, הֲרֵי אוֹרֵחַ, וַיִּקַּח אֶת כִּבְשַׂת הָאִישׁ הָרָאשׁ וַיַּעֲשֶׂהָ לָאִישׁ הַבָּא אֵלָיו, הֲרֵי בַּעַל הַבַּיִת. אָמַר רַבִּי תַּנְחוּם בַּר מֶרְיוֹן אִית כַּלְבִּין בְּרוֹמִי דְּיָדְעִין לְמִשְׁתַּדְּלָא, אָזֵיל וְיָתֵיב קַמֵּי פְּלָטֵירָא, וַעֲבֵיד גַּרְמֵיהּ מִתְנַמְנֵם וּמָרֵי פְּלָטֵירָא מִתְנַמְנֵם, וְהוּא שָׁמוּט עִגּוּלָא אַאַרְעָא עַד דְּהַוְיָא מְצַמֵּית לוֹן הוּא מִשְׂתַּכֵּר עִגּוּלָא וּמְהַלֵּךְ בֵּיהּ. אָמַר רַבִּי אַבָּא הַיֵּצֶר הַזֶּה דּוֹמֶה לְלִסְטִים שָׁפוּף שֶׁהָיָה יוֹשֵׁב בְּפָרָשַׁת דְּרָכִים, כָּל מַאן דְעָבַר הֲוָה אָמַר הַב מַה דְּעַלָּךְ, עָבַר פִּקֵּחַ אֶחָד וְרָאָה שֶׁאֵין בּוֹ תּוֹחֶלֶת לִגְזֹל לוֹ כְּלוּם, הִתְחִיל מְכַתְּתוֹ. כָּךְ כַּמָּה דּוֹרוֹת אִבֵּד יֵצֶר הָרָע, דּוֹר אֱנוֹשׁ, וְדוֹר הַפְלָגָה, וְדוֹר הַמַּבּוּל, כֵּיוָן שֶׁעָמַד אַבְרָהָם אָבִינוּ וְרָאָה שֶׁאֵין בּוֹ תּוֹחֶלֶת, הִתְחִיל מְכַתְּתוֹ, הֲדָא הוּא דִּכְתִיב <>(תהלים פט, כד)<>: וְכַתּוֹתִי מִפָּנָיו צָרָיו וּמְשַׂנְאָיו אֶגּוֹף. אָמַר רַבִּי אָמֵי אֵין יֵצֶר הָרָע מְהַלֵּךְ לִצְדָדִים אֶלָּא בְּאֶמְצַע פְּלַטְיָא, וּבְשָׁעָה שֶׁהוּא רוֹאֶה אָדָם מְמַשְׁמֵשׁ בְּעֵינָיו, מְתַקֵּן בְּשַׂעֲרוֹ, מִתְלָא בַּעֲקֵבוֹ, הוּא אוֹמֵר הָדֵין דִּידִי, מַאי טַעְמֵיהּ <>(משלי כו, יב)<>: רָאִיתָ אִישׁ חָכָם בְּעֵינָיו תִּקְוָה לַכְּסִיל מִמֶּנוּ. אָמַר רַבִּי אָבִין כָּל מִי שֶׁמְפַנֵּק אֶת יִצְרוֹ בְּנַעֲרוּתוֹ, סוֹפוֹ לִהְיוֹת מָנוֹן עָלָיו בְּזִקְנוּתוֹ, מַאי טַעְמָא <>(משלי כט, כא)<>: מְפַנֵּק מִנֹעַר עַבְדּוֹ וְאַחֲרִיתוֹ יִהְיֶה מָנוֹן. רַבִּי חֲנִינָא בַּר פַּפָּא אָמַר אִם בָּא יִצְרְךָ לְהַשְׂחִיקְךָ, דָּחֵהוּ בְּדִבְרֵי תוֹרָה, אִם עָשִׂיתָ כֵּן מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ בָּרָאתָ אֶת הַשָּׁלוֹם, שֶׁנֶּאֱמַר <>(ישעיה כו, ג)<>: יֵצֶר סָמוּךְ תִּצֹּר שָׁלוֹם, וְאִם עָשִׂיתָ כֵּן מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ בָּרָאתָ אֶת הַשָּׁלוֹם, שָׁלוֹם אֵין כְּתִיב כָּאן אֶלָּא שָׁלוֹם שָׁלוֹם. וְאִם תֹּאמַר שֶׁאֵינוֹ בִּרְשׁוּתְךָ, תַּלְמוּד לוֹמַר <>(ישעיה כו, ג)<>: כִּי בְךָ בָּטוּחַ, וּכְבָר הִכְתַּבְתִּי לְךָ בַּתּוֹרָה <>(בראשית ד, ז)<>: וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל בּוֹ. רַבִּי סִימוֹן אָמַר אִם בָּא יִצְרְךָ לְהַשְׂחִיקְךָ, שַׂמְּחֵהוּ בְּדִבְרֵי תוֹרָה, שֶׁנֶּאֱמַר <>(ישעיה כו, ג)<>: יֵצֶר סָמוּךְ תִּצֹּר שָׁלוֹם, וְאִם עָשִׂיתָ כֵּן מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ בָּרָאתָ אֶת שְׁנֵי הָעוֹלָמוֹת. תִּצֹּר שָׁלוֹם אֵין כְּתִיב כָּאן, אֶלָּא שָׁלוֹם שָׁלוֹם. וְאִם תֹּאמַר שֶׁאֵינוֹ בִּרְשׁוּתְךָ כְּבָר הִכְתַּבְתִּי בַּתּוֹרָה <>(בראשית ד, ז)<>: וְאֵלֶיךָ תְּשׁוּקָתוֹ וגו'. 22.6. וַיִּשַׁע ה' אֶל הֶבֶל וְאֶל מִנְחָתוֹ (בראשית ד, ד), נִתְפַּיֵּס מִמֶּנּוּ. (בראשית ד, ה): וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה, לֹא נִתְפַּיֵּס מִמֶּנּוּ. (בראשית ד, ה): וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָנָיו, נַעֲשׂוּ כָּאוּר. (בראשית ד, ו): וַיֹּאמֶר ה' אֶל קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ, (בראשית ד, ז): הֲלוֹא אִם תֵּיטִיב שְׂאֵת, בְּרָכָה, כְּמָה דְּאַתְּ אָמַר (ויקרא ט, כב): וַיִּשָֹּׂא אַהֲרֹן אֶת יָדָו אֶל הָעָם וַיְבָרְכֵם. וְאִם לֹא תֵיטִיב שְׂאֵת, קְלָלָה, דִּכְתִיב (ויקרא כב, טז): וְהִשִֹּׂיאוּ אוֹתָם עֲוֹן אַשְׁמָה. דָּבָר אַחֵר, אִם תֵּיטִיב אֲנִי מוֹחֵל לְךָ עַל עֲוֹנוֹתֶיךָ, וְאִם לָאו חֶטְאוֹ שֶׁל אוֹתוֹ הָאִישׁ גָּדוּשׁ וּמְגֻדָּשׁ, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שִׁמְעוֹן בַּר אַמֵּי אָמַר (תהלים לב, ט): לְדָוִד מַשְׂכִּיל אַשְׁרֵי נְשׂוּי פֶּשַׁע כְּסוּי חֲטָאָה, אַשְׁרָיו לְאָדָם שֶׁהוּא גָּבוֹהַּ מִפִּשְׁעוֹ וְלֹא פִּשְׁעוֹ גָּבוֹהַּ מִמֶּנּוּ, שֶׁנֶּאֱמַר (בראשית ד, ז): לַפֶּתַח חַטָּאת רֹבֵץ, חַטָּאת רוֹבֶצֶת אֵין כְּתִיב כָּאן, אֶלָּא חַטָּאת רֹבֵץ, בַּתְּחִלָּה הוּא תַּשׁ כִּנְקֵבָה, אַחַר כָּךְ הוּא מִתְגַּבֵּר כְּזָכָר. אָמַר רַבִּי עֲקִיבָא בַּתְּחִלָּה דּוֹמֶה לְחוּט שֶׁל עַכָּבִישׁ, וּלְבַסּוֹף נַעֲשָׂה כַּקֶּלַע הַזּוֹ שֶׁל סְפִינָה, הֲדָא הוּא דִכְתִיב (ישעיה ה, יח): הוֹי משְׁכֵי הֶעָוֹן בְּחַבְלֵי הַשָּׁוְא וְכַעֲבוֹת הָעֲגָלָה חַטָּאָה. אָמַר רַבִּי יִצְחָק בַּתְּחִלָּה הוּא נַעֲשָׂה אוֹרֵחַ, וְאַחַר כָּךְ הוּא נַעֲשָׂה בַּעַל הַבַּיִת, הֲדָא הוּא דִכְתִיב (שמואל ב יב, ד): וַיַּחְמֹל לָקַחַת מִצֹּאנוֹ וּמִבְּקָרוֹ לַעֲשׂוֹת לָאֹרֵחַ הַבָּא לוֹ, הֲרֵי אוֹרֵחַ, וַיִּקַּח אֶת כִּבְשַׂת הָאִישׁ הָרָאשׁ וַיַּעֲשֶׂהָ לָאִישׁ הַבָּא אֵלָיו, הֲרֵי בַּעַל הַבַּיִת. אָמַר רַבִּי תַּנְחוּם בַּר מֶרְיוֹן אִית כַּלְבִּין בְּרוֹמִי דְּיָדְעִין לְמִשְׁתַּדְּלָא, אָזֵיל וְיָתֵיב קַמֵּי פְּלָטֵירָא, וַעֲבֵיד גַּרְמֵיהּ מִתְנַמְנֵם וּמָרֵי פְּלָטֵירָא מִתְנַמְנֵם, וְהוּא שָׁמוּט עִגּוּלָא אַאַרְעָא עַד דְּהַוְיָא מְצַמֵּית לוֹן הוּא מִשְׂתַּכֵּר עִגּוּלָא וּמְהַלֵּךְ בֵּיהּ. אָמַר רַבִּי אַבָּא הַיֵּצֶר הַזֶּה דּוֹמֶה לְלִסְטִים שָׁפוּף שֶׁהָיָה יוֹשֵׁב בְּפָרָשַׁת דְּרָכִים, כָּל מַאן דְעָבַר הֲוָה אָמַר הַב מַה דְּעַלָּךְ, עָבַר פִּקֵּחַ אֶחָד וְרָאָה שֶׁאֵין בּוֹ תּוֹחֶלֶת לִגְזֹל לוֹ כְּלוּם, הִתְחִיל מְכַתְּתוֹ. כָּךְ כַּמָּה דּוֹרוֹת אִבֵּד יֵצֶר הָרָע, דּוֹר אֱנוֹשׁ, וְדוֹר הַפְלָגָה, וְדוֹר הַמַּבּוּל, כֵּיוָן שֶׁעָמַד אַבְרָהָם אָבִינוּ וְרָאָה שֶׁאֵין בּוֹ תּוֹחֶלֶת, הִתְחִיל מְכַתְּתוֹ, הֲדָא הוּא דִּכְתִיב (תהלים פט, כד): וְכַתּוֹתִי מִפָּנָיו צָרָיו וּמְשַׂנְאָיו אֶגּוֹף. אָמַר רַבִּי אָמֵי אֵין יֵצֶר הָרָע מְהַלֵּךְ לִצְדָדִים אֶלָּא בְּאֶמְצַע פְּלַטְיָא, וּבְשָׁעָה שֶׁהוּא רוֹאֶה אָדָם מְמַשְׁמֵשׁ בְּעֵינָיו, מְתַקֵּן בְּשַׂעֲרוֹ, מִתְלָא בַּעֲקֵבוֹ, הוּא אוֹמֵר הָדֵין דִּידִי, מַאי טַעְמֵיהּ (משלי כו, יב): רָאִיתָ אִישׁ חָכָם בְּעֵינָיו תִּקְוָה לַכְּסִיל מִמֶּנוּ. אָמַר רַבִּי אָבִין כָּל מִי שֶׁמְפַנֵּק אֶת יִצְרוֹ בְּנַעֲרוּתוֹ, סוֹפוֹ לִהְיוֹת מָנוֹן עָלָיו בְּזִקְנוּתוֹ, מַאי טַעְמָא (משלי כט, כא): מְפַנֵּק מִנֹעַר עַבְדּוֹ וְאַחֲרִיתוֹ יִהְיֶה מָנוֹן. רַבִּי חֲנִינָא בַּר פַּפָּא אָמַר אִם בָּא יִצְרְךָ לְהַשְׂחִיקְךָ, דָּחֵהוּ בְּדִבְרֵי תוֹרָה, אִם עָשִׂיתָ כֵּן מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ בָּרָאתָ אֶת הַשָּׁלוֹם, שֶׁנֶּאֱמַר (ישעיה כו, ג): יֵצֶר סָמוּךְ תִּצֹּר שָׁלוֹם, וְאִם עָשִׂיתָ כֵּן מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ בָּרָאתָ אֶת הַשָּׁלוֹם, שָׁלוֹם אֵין כְּתִיב כָּאן אֶלָּא שָׁלוֹם שָׁלוֹם. וְאִם תֹּאמַר שֶׁאֵינוֹ בִּרְשׁוּתְךָ, תַּלְמוּד לוֹמַר (ישעיה כו, ג): כִּי בְךָ בָּטוּחַ, וּכְבָר הִכְתַּבְתִּי לְךָ בַּתּוֹרָה (בראשית ד, ז): וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל בּוֹ. רַבִּי סִימוֹן אָמַר אִם בָּא יִצְרְךָ לְהַשְׂחִיקְךָ, שַׂמְּחֵהוּ בְּדִבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (ישעיה כו, ג): יֵצֶר סָמוּךְ תִּצֹּר שָׁלוֹם, וְאִם עָשִׂיתָ כֵּן מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ בָּרָאתָ אֶת שְׁנֵי הָעוֹלָמוֹת. תִּצֹּר שָׁלוֹם אֵין כְּתִיב כָּאן, אֶלָּא שָׁלוֹם שָׁלוֹם. וְאִם תֹּאמַר שֶׁאֵינוֹ בִּרְשׁוּתְךָ כְּבָר הִכְתַּבְתִּי בַּתּוֹרָה (בראשית ד, ז): וְאֵלֶיךָ תְּשׁוּקָתוֹ וגו'. 22.6. "'And Ad-nai paid heed to Hevel and his offering' (Gen. 4:4) - He was pacified because of him. 'And to Kayin and his offering He did not pay heed' - He was not pacified because of him. 'And Kayin was very angry, and his face fell' (Gen. 4:5) - his face became dark/repulsive/like fire. 'And Ad-nai said to Kayin: why are you so angry, and why is your face fallen? (Gen. 4:7) is it not that, when you do good, you rise up [se'et] ? [this is] blessing, just as you say 'and Aharon lift [vayisa'] up his hands to the people and blessed them' (Lev. 9:22). 'And if you don't do good, lift' [this is] curse, as it is written 'and cause them to carry [lift on shoulders] the iniquity of guilt' (Lev. 22:16). Another interpretation: if you do goof I forgive all your sins, and if not, the sin of that same man is heaped to excess. Rabbi Berachia in the name of Rabbi Shime'on the son of Ami said: of David, a maskil, happy is he whose transgression is forgiven, whose sin is pardoned.' (Ps. 22:1) - Happy is the person who is higher/greater from his sin, and whose sin is not higher/greater than him,as it says 'sin crouches at the door'. It is not written here 'she crouches' [chatat is feminine] but 'he crouches' - in the beginning the sin is weak like a lady, and after it strengthens as a male. Said rabbi Akiva: in the beginning it looks like a thread of a spider, and at the end it becomes like the rope of a boat, since it is written: 'Oy to those who draw iniquity with cords of vanity, and as the ropes of a cart, sin' (Isaiah 5:18). Said Rabbi Itzchak: at first it makes itself a guest, and later becomes the master of the house, since it is written: '[And there came a traveler to the rich man] and he spared to take of his own flock and of his own herd, to dress for the wayfaring man' - here is the guest - 'that had come to him, but took the poor man's lamb, and dressed it for the man that had come to him. '(II Sam. 12:4) - this is the master of the house. Rabbi Tanchum bar Merion said: there are dogs in Rome that know how to insinuate themselves, [the dog] goes and sits in front of a shop, and he pretends to take a nap, and the shopkeeper takes a nap, and the dog lets a bread roll fall near the ground, and and as onlookers are collecting [the scattered pile] the dog gets a bread roll for himself. Said Rabbi Aba: this impulse is similar to robbers, [such as] a person bent over, who was sitting at crossroads who would say to to everyone who passed 'give me what you have!' A smart one passed and saw that there was nothing he could do to rob him, and began to hit him. So too, the impulse for evil [yetzer hara] destroyed a few generations, the generation of Enosh, and the generation of the tower [dor haplagah] and the generation of the flood, when Avraham Avinu stood up and saw that [the yetzer hara] had nothing, began hitting him, since it is written 'And I will beat to pieces his adversaries before him, and smite them that hate him.' (Ps. 89:24). Said Rabbi Ami: The yetzer hara does not walk by the sides, rather, he walks by the middle of the square, and the moment he sees a man rolling his eyes, fixing his hair, and lifting his heel, he says: 'this one is mine!' What is the reason? 'Do you see a man wise in his own eyes? Sin has hope in him' (Prov. 26:12). Said Rabbi Avin: whoever indulges his yetzer [impulse to evil] in his youth, his end will be to be to managed by him. Rabbi Chanina bar Papa said: if your yetzer came to tempt you [lit. to make you desire] send him away with words of Torah, if you do so I rise you up as if you created peace itself, as it says: 'The yetzer near you, go out in battle of perfect peace [shalom shalom]' (Isaiah 26:3) if you do so I rise you up as if you created peace itself since not only peace is written here, but peace, peace. And if you say that it is not in your power to do so, the text says: 'because in you/You He/he trusts' (Isaiah 26:3). And I already told [lit. honored] you through Torah, 'Its urge is toward you, yet you can be its master.' (Gen. 4:7)",
19. Galen, That The Qualities of The Mind Depend On The Temperament of The Body, 71 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •evagrius of pontus (ponticus) Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 12, 13, 25, 26, 46, 47
20. Clement of Alexandria, Miscellanies, a b c d\n0 "2.41.1-2.45.7" "2.41.1 "2 41 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 190
21. Anon., Sifra, shemini 1 (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 41, 86
22. Clement of Alexandria, Christ The Educator, a b c d\n0 "3.1.2" "3.1.2" "3 1 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 188
23. Palestinian Talmud, Nedarim, 9.1 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 160
24. Athanasius, Life of Anthony, 65, 26 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 97
25. Babylonian Talmud, Avodah Zarah, 69b-70a (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 198
26. Nag Hammadi, The Book of Thomas The Contender, 144.12-144.13 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 260
27. Babylonian Talmud, Berachot, 5a (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 160
5a. אם תלמיד חכם הוא אין צריך אמר אביי אף תלמיד חכם מיבעי ליה למימר חד פסוקא דרחמי כגון (תהלים לא, ו) בידך אפקיד רוחי פדיתה אותי ה' אל אמת:,א"ר לוי בר חמא אמר ר"ש בן לקיש לעולם ירגיז אדם יצר טוב על יצר הרע שנא' (תהלים ד, ה) רגזו ואל תחטאו. אם נצחו מוטב ואם לאו יעסוק בתורה שנאמר אמרו בלבבכם אם נצחו מוטב ואם לאו יקרא קריאת שמע שנאמר על משכבכם אם נצחו מוטב ואם לאו יזכור לו יום המיתה שנאמר ודומו סלה.,וא"ר לוי בר חמא אמר ר' שמעון בן לקיש מאי דכתיב (שמות כד, יב) ואתנה לך את לוחות האבן והתורה והמצוה אשר כתבתי להורותם לוחות אלו עשרת הדברות תורה זה מקרא והמצוה זו משנה אשר כתבתי אלו נביאים וכתובים להורותם זה גמרא מלמד שכולם נתנו למשה מסיני:,א"ר יצחק כל הקורא ק"ש על מטתו כאלו אוחז חרב של שתי פיות בידו שנאמר (תהלים קמט, ו) רוממות אל בגרונם וחרב פיפיות בידם מאי משמע אמר מר זוטרא ואיתימא רב אשי מרישא דענינא דכתיב (תהלים קמט, ה) יעלזו חסידים בכבוד ירננו על משכבותם וכתיב בתריה רוממות אל בגרונם וחרב פיפיות בידם.,ואמר רבי יצחק כל הקורא קריאת שמע על מטתו מזיקין בדילין הימנו שנאמר (איוב ה, ז) ובני רשף יגביהו עוף ואין עוף אלא תורה שנאמר (משלי כג, ה) התעיף עיניך בו ואיננו ואין רשף אלא מזיקין שנאמר (דברים לב, כד) מזי רעב ולחומי רשף וקטב מרירי.,אמר רבי שמעון בן לקיש כל העוסק בתורה יסורין בדילין הימנו שנאמר ובני רשף יגביהו עוף ואין עוף אלא תורה שנאמר התעיף עיניך בו ואיננו ואין רשף אלא יסורין שנאמר מזי רעב ולחומי רשף,אמר ליה רבי יוחנן הא אפילו תינוקות של בית רבן יודעין אותו שנאמר (שמות טו, כו) ויאמר אם שמוע תשמע לקול ה' אלהיך והישר בעיניו תעשה והאזנת למצותיו ושמרת כל חקיו כל המחלה אשר שמתי במצרים לא אשים עליך כי אני ה' רופאך אלא כל שאפשר לו לעסוק בתורה ואינו עוסק הקב"ה מביא עליו יסורין מכוערין ועוכרין אותו שנא' (תהלים לט, ג) נאלמתי דומיה החשיתי מטוב וכאבי נעכר ואין טוב אלא תורה שנאמר (משלי ד, ב) כי לקח טוב נתתי לכם תורתי אל תעזובו.,אמר רבי זירא ואיתימא רבי חנינא בר פפא בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם מוכר חפץ לחבירו מוכר עצב ולוקח שמח אבל הקב"ה אינו כן נתן להם תורה לישראל ושמח שנא' כי לקח טוב נתתי לכם תורתי אל תעזובו.,אמר רבא ואיתימא רב חסדא אם רואה אדם שיסורין באין עליו יפשפש במעשיו שנא' (איכה ג, מ) נחפשה דרכינו ונחקורה ונשובה עד ה' פשפש ולא מצא יתלה בבטול תורה שנאמר (תהלים צד, יב) אשרי הגבר אשר תיסרנו יה ומתורתך תלמדנו,ואם תלה ולא מצא בידוע שיסורין של אהבה הם שנאמר (משלי ג, יב) כי את אשר יאהב ה' יוכיח.,אמר רבא אמר רב סחורה אמר רב הונא כל שהקב"ה חפץ בו מדכאו ביסורין שנאמר (ישעיהו נג, י) וה' חפץ דכאו החלי,יכול אפילו לא קבלם מאהבה תלמוד לומר (ישעיהו נג, י) אם תשים אשם נפשו מה אשם לדעת אף יסורין לדעת,ואם קבלם מה שכרו (ישעיהו נג, י) יראה זרע יאריך ימים ולא עוד אלא שתלמודו מתקיים בידו שנא' (ישעיהו נג, י) וחפץ ה' בידו יצלח,פליגי בה רבי יעקב בר אידי ורבי אחא בר חנינא חד אמר אלו הם יסורין של אהבה כל שאין בהן בטול תורה שנאמר (תהלים צד, יב) אשרי הגבר אשר תיסרנו יה ומתורתך תלמדנו,וחד אמר אלו הם יסורין של אהבה כל שאין בהן בטול תפלה שנאמר (תהלים סו, כ) ברוך אלהים אשר לא הסיר תפלתי וחסדו מאתי,אמר להו רבי אבא בריה דר' חייא בר אבא הכי אמר ר' חייא בר אבא א"ר יוחנן אלו ואלו יסורין של אהבה הן שנאמר כי את אשר יאהב ה' יוכיח,אלא מה ת"ל (תהלים צד, יב) ומתורתך תלמדנו אל תקרי תלמדנו אלא תלמדנו דבר זה מתורתך תלמדנו,ק"ו משן ועין מה שן ועין שהן אחד מאבריו של אדם עבד יוצא בהן לחרות יסורין שממרקין כל גופו של אדם על אחת כמה וכמה,והיינו דרבי שמעון בן לקיש דאמר רשב"ל נאמר ברית במלח ונאמר ברית ביסורין נאמר ברית במלח דכתיב (ויקרא ב, יג) ולא תשבית מלח ברית ונאמר ברית ביסורין דכתיב (דברים כח, סט) אלה דברי הברית מה ברית האמור במלח מלח ממתקת את הבשר אף ברית האמור ביסורין יסורין ממרקין כל עונותיו של אדם:,תניא רבי שמעון בן יוחאי אומר שלש מתנות טובות נתן הקדוש ברוך הוא לישראל וכולן לא נתנן אלא ע"י יסורין אלו הן תורה וארץ ישראל והעולם הבא,תורה מנין שנאמר אשרי הגבר אשר תיסרנו יה ומתורתך תלמדנו,ארץ ישראל דכתיב (דברים ח, ה) כי כאשר ייסר איש את בנו ה' אלהיך מיסרך וכתיב בתריה כי ה' אלהיך מביאך אל ארץ טובה,העולם הבא דכתיב (משלי ו, כג) כי נר מצוה ותורה אור ודרך חיים תוכחות מוסר.,תני תנא קמיה דר' יוחנן כל העוסק בתורה ובגמילות חסדים 5a. If one is a Torah scholar, he need not recite Shema on his bed since he is always engaged in the study of Torah and will likely fall asleep engrossed in matters of Torah. Abaye said: Even a Torah scholar must recite at least one verse of prayer, such as: “Into Your hand I trust my spirit; You have redeemed me, Lord, God of truth” (Psalms 31:6).,Incidental to the verse, “Tremble, and do not sin,” the Gemara mentions that Rabbi Levi bar Ḥama said that Rabbi Shimon ben Lakish said: One should always incite his good inclination against his evil inclination, i.e., that one must constantly struggle so that his evil inclination does not lead him to transgression, as it is stated: "Tremble, and do not sin."rIf one succeeds and subdues his evil inclination, excellent, but if he does not succeed in subduing it, he should study Torah, as alluded to in the verse: “Say to your heart.” rIf he subdues his evil inclination, excellent; if not, he should recite Shema, which contains the acceptance of the yoke of God, and the concept of reward and punishment, as it is stated in the verse: “Upon your bed,” which alludes to Shema, where it says: “When you lie down.” rIf he subdues his evil inclination, excellent; if not, he should remind himself of the day of death, whose silence is alluded to in the continuation of the verse: “And be still, Selah.”,And Rabbi Levi bar Ḥama said that Rabbi Shimon ben Lakish said: God said to Moses, “Ascend to me on the mountain and be there, and I will give you the stone tablets and the Torah and the mitzva that I have written that you may teach them” (Exodus 24:12), meaning that God revealed to Moses not only the Written Torah, but all of Torah, as it would be transmitted through the generations. rThe “tablets” are the ten commandments that were written on the tablets of the Covet, rthe “Torah” is the five books of Moses. rThe “mitzva” is the Mishna, which includes explanations for the mitzvot and how they are to be performed. r“That I have written” refers to the Prophets and Writings, written with divine inspiration. r“That you may teach them” refers to the Talmud, which explains the Mishna. rThese explanations are the foundation for the rulings of practical halakha. This verse teaches that all aspects of Torah were given to Moses from Sinai.,The Gemara continues its treatment of the recitation of Shema upon one’s bed. Rabbi Yitzḥak said: Anyone who recites Shema on his bed, it is as if he holds a double-edged sword, guarding him from all evil, as it is stated: “High praises of God in their mouths, and a double-edged sword in their hands” (Psalms 149:6). The Gemara asks: From where is it inferred that this verse from Psalms refers to the recitation of Shema? Mar Zutra, and some say Rav Ashi, said: We derive it from the preceding verse, as it is written: “Let the pious exult in glory; let them joyously sing upon their beds.” The praise of God from one’s bed is the recitation of Shema. And it is written thereafter: “High praises of God in their mouths, and a double-edged sword in their hands.”,And Rabbi Yitzḥak said: Anyone who recites Shema upon his bed, demons stay away from him. This is alluded to, as it is stated: “But man is born into trouble, and the sparks [reshef ] fly [uf ] upward” (Job 5:7). The verse is explained: The word fly [uf ] means nothing other than Torah, as Torah is difficult to grasp and easy to lose, like something that floats away, as it is stated: “Will you set your eyes upon it? It is gone; for riches certainly make themselves wings, like an eagle that flies into the heavens” (Proverbs 23:5). The word “sparks” means nothing other than demons, as it is stated: “Wasting of hunger, and the devouring of the sparks [reshef] and bitter destruction [ketev meriri], and the teeth of beasts I will send upon them, with the venom of crawling things of the dust” (Deuteronomy 32:24). Here we see reshef listed along with ketev meriri, both of which are understood by the Sages to be names of demons.,Regarding this unclear verse, Rabbi Shimon ben Lakish said: If one engages in Torah study, suffering stays away from him, as it is stated: “And the sparks fly upward.” And fly means nothing other than Torah, as it is stated: “Will you set your eyes upon it? It is gone; and sparks means nothing other than suffering, as it is stated: “Wasting of hunger, and the devouring of the sparks,” equating devouring sparks with wasting hunger, as both are types of suffering. From here, we derive that through Torah, fly, one is able to distance himself, upward, from suffering, sparks.,Rabbi Yoḥa said to him: Even schoolchildren, who learn only the Written Torah, know this concept as it is stated: “And He said you shall surely hear the voice of the Lord your God, and what is upright in His eyes you shall do and you shall listen to His mitzvot and guard His statutes; any disease that I have placed upon Egypt I will not place upon you for I am the Lord your healer” (Exodus 15:26). Rather, one must interpret the verse: Anyone who is able to engage in Torah study yet does not engage in that study, not only does the Holy One, Blessed be He, fail to protect him, but He brings upon him hideous afflictions, that embarrass him and trouble him, as it is stated: “I was mute with silence; I was silent from good, and my pain was strong” (Psalms 39:3). The word good means nothing other than Torah, as it is stated: “For I have given you a good portion, My Torah, do not abandon it” (Proverbs 4:2). The verse should be understood: “I have been silent from the study of Torah, and my pain was strong.”,With regard to the verse: “For I have given you a good portion,” Rabbi Zeira, and some say Rabbi Ḥanina bar Pappa, said: Come and see how the characteristics of the Holy One, Blessed be He, are unlike the characteristics of flesh and blood. It is characteristic of flesh and blood that when one sells an object to another person, the seller grieves the loss of his possession and the buyer rejoices. With regard to the Holy One, Blessed be He, however, this is not so. He gave the Torah to Israel and rejoiced, as it is stated: “For I have given you a good portion, My Torah, do not abandon it.” A good portion is understood as a good purchase; although God sold Torah to Israel, He rejoices in the sale and praises the object before its new owner (Rabbi Yoshiyahu Pinto).,Previously, the Gemara discussed suffering that results from one’s transgressions. The Gemara shifts the focus and discusses suffering that does not result from one’s transgressions and the suffering of the righteous. Rava, and some say Rav Ḥisda, said: If a person sees that suffering has befallen him, he should examine his actions. Generally, suffering comes about as punishment for one’s transgressions, as it is stated: “We will search and examine our ways, and return to God” (Lamentations 3:40). If he examined his ways and found no transgression for which that suffering is appropriate, he may attribute his suffering to dereliction in the study of Torah. God punishes an individual for dereliction in the study of Torah in order to emphasize the gravity of the issue, as it is stated: “Happy is the man whom You punish, Lord, and teach out of Your law” (Psalms 94:12). This verse teaches us that his suffering will cause him to return to Your law.,And if he did attribute his suffering to dereliction in the study of Torah, and did not find this to be so, he may be confident that these are afflictions of love, as it is stated: “For whom the Lord loves, He rebukes, as does a father the son in whom he delights” (Proverbs 3:12).,So too, Rava said that Rav Seḥora said that Rav Huna said: Anyone in whom the Holy One, Blessed be He, delights, He oppresses him with suffering, as it is stated: “Yet in whom the Lord delights, He oppresses him with disease; to see if his soul would offer itself in guilt, that he might see his children, lengthen his days, and that the desire of the Lord might prosper by his hand” (Isaiah 53:10). This verse illustrates that in whomever God delights, he afflicts with illness.,I might have thought that God delights in him even if he does not accept his suffering with love. Therefore the verse teaches: “If his soul would offer itself in guilt.” Just as a guilt-offering is brought knowingly, as it is one of the sacrifices offered willingly, without coercion, so too his suffering must be accepted knowingly.,And if one accepts that suffering with love, what is his reward? As the second part of the verse states: “That he might see his children, lengthen his days.” Moreover, in addition to these earthly rewards, his Torah study will endure and his Torah study will be successful, as it is stated: “The purpose of the Lord,” the Torah, the revelation of God’s will, “might prosper by his hand.”,With regard to the acceptance of affliction with love and what exactly this entails, Rabbi Ya’akov bar Idi and Rabbi Aḥa bar Ḥanina disagree. One of them said: Afflictions of love are any that do not cause dereliction in the study of Torah, i.e., any which do not afflict his body to the extent that he is unable to study Torah, as it is stated: “Happy is the man whom You afflict, Lord, and teach from Your Torah.” Afflictions of love are when You “teach from Your Torah.”,And one said: Afflictions of love are any that do not cause dereliction in the recitation of prayer, as it is stated: “Blessed is God Who did not turn away my prayer” (Psalms 66:20). Despite his suffering, the afflicted is still capable of praying to God.,Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: My father, Rabbi Ḥiyya bar Abba, said that Rabbi Yoḥa said as follows: Both, even afflictions that cause dereliction in the study of Torah and those that cause dereliction in the recitation of prayer, are afflictions of love, as with regard to one who suffers without transgression it is stated: “For whom He loves, He rebukes,” and inability to study Torah and to pray are among his afflictions.,What then, is the meaning when the verse states: “And teach him from Your Torah”? Do not read and teach to mean and teach him, rather, and teach us. You teach us the value of this affliction from Your Torah.,This is taught through an a fortiori inference from the law concerning the tooth and eye of a slave: The tooth and eye are each a single limb of a person and if his master damages either, the slave thereby obtains his freedom; suffering that cleanses a person’s entire body all the more so that one attains freedom, atonement, from his sins.,And that is the statement of Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said: The word covet is used with regard to salt, and the word covet is used with regard to afflictions. The word covet is used with regard to salt, as it is written: “The salt of the covet with your God should not be excluded from your meal-offering; with all your sacrifices you must offer salt” (Leviticus 2:13). And the word covet is used with regard to afflictions, as it is written: “These are the words of the covet” (Deuteronomy 28:69). Just as, in the covet mentioned with regard to salt, the salt sweetens the taste of the meat and renders it edible, so too in the covet mentioned with regard to suffering, the suffering cleanses a person’s transgressions, purifying him for a more sublime existence.,Additionally, it was taught in a baraita with regard to affliction: Rabbi Shimon ben Yoḥai says: The Holy One, Blessed be He, gave Israel three precious gifts, all of which were given only by means of suffering, which purified Israel so that they may merit to receive them. These gifts are: Torah, Eretz Yisrael, and the World-to-Come.,From where is it derived that Torah is only acquired by means of suffering? As it is said: “Happy is the man whom You afflict, Lord,” after which it is said: “And teach from Your Torah.”,Eretz Yisrael, as it is written: “As a man rebukes his son, so the Lord your God rebukes you” (Deuteronomy 8:5), and it is written thereafter: “For the Lord your God will bring you to a good land.”,The World-to-Come, as it is written: “For the mitzva is a lamp, the Torah is light, and the reproofs of instruction are the way of life” (Proverbs 6:23). One may arrive at the lamp of mitzva and the light of Torah that exists in the World-to-Come only by means of the reproofs of instruction in this world.,A tanna taught the following baraita before Rabbi Yoḥa: If one engages in Torah and acts of charity
28. Babylonian Talmud, Nazir, 32b (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 160
29. Babylonian Talmud, Shabbat, 105b (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 160
30. Basil of Caesarea, Long Rules, a b c d\n0 "3" "3" "3" None\n1 42.1 42.1 42 1\n2 "50" "50" "50" None\n3 42.2 42.2 42 2\n4 "25.2" "25.2" "25 2" (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 196
31. Evagrius Ponticus, Kephalaia Gnostica, a b c d\n0 "1.84" "1.84" "1 84"\n1 "3.35" "3.35" "3 35" (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 190
32. Anon., Anonymous Collection, 614 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 316
33. Gregory of Nyssa, Dialogus De Anima Et Resurrectione, "gno 3/3.32-46" (4th cent. CE - 4th cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 188
34. Gregory of Nyssa, De Vita Mosis, "1 gno 7/1.4", "2 gno 7/1.62-63" (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 188
35. Gregory of Nyssa, De Virginitate, "12 gno 8/1.297-300", "12 gno 8/1.301-302", "12 gno 8/1.317-319" (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 188
36. Gregory of Nyssa, De Mortuis Non Esse Dolendum, "gno 9.55", "gno 9.61" (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 188
37. Basil of Caesarea, Short Rules, "54" (4th cent. CE - 4th cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 197
38. Evagrius Ponticus, Tractatus Ad Eulogium (Sub Nomine Nili Ancyrani), "22" (4th cent. CE - 4th cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 190
39. Evagrius Ponticus, Praktikos, 36, 38, 40, 5, 64, 24 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 126, 127; Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 316
40. Evagrius Ponticus, Gnosticus, 10 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •evagrius of pontus (ponticus) Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 103, 104
41. Evagrius Ponticus, Chapters On Prayer, 3, 35 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 260
42. Epiphanius, Ancoratus, 82.3, 87.2-87.3 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 238
43. Cassian, Conferences, a b c d\n0 24.26.12 24.26.12 24 26\n1 24.26.13 24.26.13 24 26\n2 "1.2" "1.2" "1 2"\n3 "14" "14" "14" None\n4 "1" "1" "1" None\n5 14.3 14.3 14 3\n6 "14.3" "14.3" "14 3"\n7 "14.1" "14.1" "14 1"\n8 "16.14" "16.14" "16 14"\n9 "16" "16" "16" None\n10 "1.4" "1.4" "1 4"\n11 14.4 14.4 14 4\n12 "19" "19" "19" None\n13 "1.8" "1.8" "1 8"\n14 "1.6" "1.6" "1 6"\n15 "14.5" "14.5" "14 5"\n16 "14.8" "14.8" "14 8"\n17 14.7 14.7 14 7\n18 14.5 14.5 14 5\n19 "1.3" "1.3" "1 3"\n20 14.6 14.6 14 6\n21 "11.7.13" "11.7.13" "11 7 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 316
44. Jerome, Dialogi Contra Pelagianos (Dialogus Adversus Pelagianos.), "prol. 1" (5th cent. CE - 5th cent. CE)  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 456
45. Jerome, Letters, a b c d\n0 "133.3" "133.3" "133 3"\n1 10.3 10.3 10 3 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 456
46. Aenas of Gaza, Letters, 16 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •evagrius of pontus (ponticus) Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 103
47. Maximus The Confessor, Quaestiones Ad Thalassium , "10 (csg 7.83-87)", "1 (ccsg 7.47-49)" (6th cent. CE - 7th cent. CE)  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 189
48. Egeria, Itenarium, 9.1, 9.6  Tagged with subjects: •evagrius ponticus Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 24
49. Gregory of Nyssa, Hom. Cant., "15 gno 6.464-6"  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 189
50. Maximus The Confessor, Cap. Car., "1.2", "prol. 1-24", "2.30", "3.57", 3.8, 3.7, "2.59", "3.67", "3.71", "4.91", "2.8", "1.71", 1.81, 1.82, "2.9", "1.81"  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 190
51. Prudentius, Sayings of The Desert Fathers, a b c d\n0 "3.3" "3.3" "3 3"  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 426
52. Basil of Caesarea, Serm. Asc., a b c d\n0 "2.2" "2.2" "2 2"\n1 "1.5" "1.5" "1 5"  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 196
53. Gregory of Nyssa, Hom. Beat., "4 gno 7/2.118-119"  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 190
54. Evagrius of Pontus, Gn., "47"  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 190
55. Evagrius Ponticus, Sch. Prov., "157"  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 190
56. Evagrius Ponticus, Prol., "14", "2", "38", "8", "81", "89", "91", "100"  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 196
57. Gregory of Nyssa, Hom. Eccl., "8 gno 5.419", "8 gno 5.427"  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 190
58. Gregory of Nyssa, Adv. Mac., 95.22-95.23  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 478
59. Barsanuphius, Letters, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 32, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 335-338, 336, 337, 338, 302  Tagged with subjects: •nan Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 102, 103
60. Anon., Life of Pachomius, Sbo, 88, 114  Tagged with subjects: •nan Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 260
61. Anon., Life of Apa Onnophrius, 11b-12a, 9a  Tagged with subjects: •nan Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 260
62. Dioscorus of Alexandria, Epistula Ad Sinuthium, 67  Tagged with subjects: •evagrius ponticus Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 71, 72
63. Antony The Great, Epistulae, 1.41  Tagged with subjects: •evagrius ponticus Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 260
64. Ostraca, P. Nag Hamm., c4, c5, g72, 60  Tagged with subjects: •nan Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 71, 72
65. Theophilus of Alexandria, Epistulae Festales, 16  Tagged with subjects: •evagrius ponticus Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 72
66. Nag Hammadi, Apocryphon of John, Nhc Ii, 25  Tagged with subjects: •evagrius ponticus Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 260
67. Evagrius Ponticus, Skemmata, "53"  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 197
68. Dorotheus of Gaza, Didask., a b c d\n0 "4.47" "4.47" "4 47"  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 189
69. Anon., Inquiry About The Monks In Egypt, 7.1-7.3  Tagged with subjects: •evagrius ponticus Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 426
71. Anon., Pesiqta De Rav Kahana, 23.4  Tagged with subjects: •evagrius ponticus Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 160
72. Gregory of Nyssa, On The Lords Prayer, og 44.1124b  Tagged with subjects: •evagrius ponticus Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 43
73. Anon., Midrash On Song of Songs, 7.8  Tagged with subjects: •evagrius ponticus Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 198
74. Dorotheus of Gaza, Ep., 1, 2, 6, 7, 180, 181, 184, 184-185, 184.1-9, 185, 187.1-7, 191, 192  Tagged with subjects: •nan Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 111
75. Clement of Alexandria, Str., 2.22.132-2.22.133  Tagged with subjects: •evagrius of pontus (ponticus) Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 82
76. Isaiah of Scetis, Logos, 2.1-2.2, 2.5-2.10  Tagged with subjects: •evagrius of pontus (ponticus) Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 126, 127
79. Abba Isaiah, Ascetikon, 17.2, 30.6  Tagged with subjects: •evagrius ponticus Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 316
80. Pseudo-Macarius, Homiliae, Collection 2, 19.2  Tagged with subjects: •evagrius ponticus Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 316
81. Apophthegmata Patrum, Systematic Collection, 1.16, 7.52  Tagged with subjects: •evagrius ponticus Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 316
82. Callinicus Monk of Rufinianae, De Vita S. Hypatii, 30.12  Tagged with subjects: •evagrius ponticus Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 316
83. John Climacus, Scala Paradisi, "8 pg88.832c4-5", "30 pg88.1156b", "24 pg88.980c11-12", "30 pg88.1156a14", "30 pg88.1156b7-10", "26.1 pg88.1029a8-10", "30 pg88.1157c"  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 480
84. Dorotheus of Gaza, Instructions, 1.1-1.3, 1.1.83-1.1.84, 1.5-1.6, 1.5.13-1.5.24, 1.8.2, 1.11, 1.15-1.19, 1.15.1-1.15.37, 1.16.1-1.16.11, 1.17.1-1.17.15, 1.19.1-1.19.11, 1.21, 1.22.1-1.22.26, 2.27, 2.38.7-2.38.21, 3.40, 3.40.1-3.40.5, 3.42-3.43, 3.43.7-3.43.9, 4.52, 4.54, 5.58-5.59, 5.67, 5.67.18, 7.82, 8.89-8.91, 8.89.5-8.89.23, 8.90.1-8.90.31, 8.91.23-8.91.26, 9.101, 10.108.4-10.108.6, 10.111, 10.112.19-10.112.21, 11.113, 11.113.1-11.113.30, 11.114.16-11.114.25, 11.117, 11.117.13-11.117.20, 11.120, 11.121.34, 11.122, 12.125.1-12.125.23, 12.126-12.127, 12.126.1-12.126.9, 12.126.15-12.126.22, 12.127.7-12.127.10, 12.129.11-12.129.18, 13.141.9-13.141.10, 14.151.49-14.151.53, 14.153.1-14.153.21, 15.162, 16.171, 17.174-17.176, 17.174.1-17.174.4, 17.174.9-17.174.10, 17.176.43-17.176.46  Tagged with subjects: •evagrius of pontus (ponticus) •evagrius of pontus (ponticus), praktikos •evagrius of pontus (ponticus), on emotions •evagrius of pontus (ponticus), on soul •evagrius of pontus (ponticus), on clothing, monastic •evagrius of pontus (ponticus), on prayer •evagrius of pontus (ponticus), death, practice of •evagrius of pontus (ponticus), and alphabetica •evagrius of pontus (ponticus), letters of Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 12, 13, 25, 26, 46, 47, 84, 85, 86, 91, 101, 126, 127, 137, 138, 140, 142, 143, 144, 146, 147, 148, 152, 158, 193, 194, 195, 196, 209
85. Antony, Letters, 6.19-6.21  Tagged with subjects: •nan Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 316
86. Palladius of Aspuna, Lausiac History, a b c d\n0 "20.1" "20.1" "20 1"\n1 35 35 35 None\n2 58 58 58 None\n3 59 59 59 None\n4 60 60 60 None  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 426
87. Evagrius Ponticus, Peri Logismon, 11, 13, 16-17, 4-5, 9, 32  Tagged with subjects: •nan Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 160
88. Evagrius Ponticus, Foundations, 4  Tagged with subjects: •evagrius ponticus Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 160
89. Evagrius Ponticus, Letters, 16  Tagged with subjects: •evagrius ponticus Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 160
90. Diadochus of Photiki, Cap., "16", 12, 13, 14, "89"  Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 190
91. Anon., Life of Evagrius, 24  Tagged with subjects: •evagrius ponticus Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 260