Guide to Evagrius Ponticus

edited by Joel Kalvesmaki


1
Dysinger's translation of the Kephalaia Gnostika, Syriac S2
Work
WORK
eng
The Kephalaia Gnostika, written by Evagrius Ponticus
tag:evagriusponticus.net,2015:cpg2432
tag:kalvesmaki.com,2014:cpg2432
Source
Dysinger's online translation
tag:kalvesmaki.com,2014:external_Evagrius_Kephalaia_Gnostika_eng_Dysinger_S2
tag:evagriusponticus.net,2012:scriptum:dysinger-1990
eng
false
century
1
I
1
I
chapter
1
1 1
I 1
19#2
S2
To the first good there is no opposition, because He is essentially [good]; thus there is no opposition as regards essence,.
chapter
2
1 2
I 2
19#2
S2
The opposition is in the qualities, and the qualities are in the creatures; opposition therefore is in the creatures.
chapter
3
1 3
I 3
19#2
S2
Every reasoning nature is in its essence knowledge-seeking; and our God is Himself knowable: indivisibly He comes to be in those whom He has caused to be, like earthly science; but different from this in the substantial [nature of His] being is.
chapter
4
1 4
I 4
19#2
S2
All that exists is either susceptible to opposition or is constituted of opposition. But those who are susceptible to opposition are not all yoked to those constituted of opposition.
chapter
5
1 5
I 5
19#2
S2
Principles do not engender and are not engendered, but the intermediate engenders and is engendered.
chapter
6
1 6
I 6
19#2
S2
In comparison, we are one thing but that which is in us is another thing, and that in which we are is another; but taken together [they] are that in which we are and that in which it is that we are.
chapter
7
1 7
I 7
19#2
S2
When those that are together are raised, the number will also be raised, and when this is raised, that which is in us and that in which we are will be one.
chapter
8
1 8
I 8
19#2
S2
When that in which we should be has been separated, he will engender that in which we are; but when that which is in us is mixed, he will raise that which will be raised with the number.
chapter
9
1 9
I 9
19#2
S2
When we are in that which is, we see that which is, but when [we are] in that which is not, we engender that which is not. But when those in which we are will be raised, again it will not be that which is not.
chapter
10
1 10
I 10
19#2
S2
Among the demons, certain oppose the practice of the commandments, others oppose thoughts of nature, and others oppose words [logoi]about divinity because the knowledge of our salvation is constituted from these three.
chapter
11
1 11
I 11
19#2
S2
All those who now possess spiritual bodies reign over the worlds that have been made; and those who are joined to praktike bodies or to opposites, will exercise their reign over worlds yet to come. {See Sch In Ps 1 on praktike bodies and judgment}
chapter
12
1 12
I 12
19#2
S2
One ["unique"] is he who is without intermediaries, and he thus also, by means of mediations, is in all.
chapter
13
1 13
I 13
19#2
S2
Among the logikoi, some possess spiritual contemplation and praktike, but others hindrance and judgment.
chapter
14
1 14
I 14
19#2
S2
For each one of the arts, you see in it about the one who made it; but the knowledge of him who is, you will find in all things if our Lord made everything with wisdom.
chapter
15
1 15
I 15
19#2
S2
When the four will be raised, also the five will be raised, but when the five will be raised, the four will not be raised with them.
chapter
16
1 16
I 16
19#2
S2
That which has been separated from the five will not be separated from the four, but that which has been separated from the four is delivered also from the five.
chapter
17
1 17
I 17
19#2
S2
When that which is in us will be changed, those [things] in which we are will be changed, and this often to the extent that, that which is will no longer be named with modes.
chapter
18
1 18
I 18
19#2
S2
The goal of the praktike and of suffering is the heritage of the saints, but that which is opposed to the first is the cause of the second; and the end of this is the heritage of those who are opposed.
chapter
19
1 19
I 19
19#2
S2
Knowledge that is in the four is the knowledge of thoughts of creatures, but the knowledge of the One is the knowledge of him who alone is.
chapter
20
1 20
I 20
19#2
S2
When only thoughts of all that which was made by accident remain in us, then only he who is known will be known only by him who knows.
chapter
21
1 21
I 21
19#2
S2
Among the good and evil ones who are considered without necessity, certain [ones] are found in the soul and others outside it; but [as for] those who are said naturally to be evil, it is impossible that they would be outside it.
chapter
22
1 22
I 22
19#2
S2
The bodies of demons have color and form but they escape our senses, because the mixture is not the mixture of bodies that our senses apprehend. For when they wish to appear as persons, they transform themselves into the complete image of our body, while not showing us their bodies.
chapter
23
1 23
I 23
19#2
S2
The thoughts [logoi] of things on earth are the good [things] of the earth; but if the holy angels know them, according to the word of Teqoa, the angels of God eat the goods of the earth. But it is said, Man eats the bread of angels. Thus knowledge of the thoughts[logoi] of that which is in the earth is also known by certain men.
chapter
24
1 24
I 24
19#2
S2
If the sprout is in the seed with power, also perfection is in the receptive one with power. But if this is so, it is not the same as the seed and that which is in it, nor the sprout and that which is in the grain. But the seed of that which is held by the sprout and the sprout of this seed are the same. For although the seed becomes the sprout, the seed of that which is in the sprout has not yet received the sprout. But when it is liberated from sprout and seed, it will have the sprout of the first seed.
chapter
25
1 25
I 25
19#2
S2
There are those who would sift us with temptations, either questioning the thoughtful part of the soul, or striving to seize the feeling part, either of the body or the surroundings of the body.
chapter
26
1 26
I 26
19#2
S2
If the human body is a part of this world, but the form of this world is passing [away], it is also evident that the form of the body will pass [away].
chapter
27
1 27
I 27
19#2
S2
Five are the principal contemplations under which all contemplation is placed. It is said that the first is contemplation of the adorable and holy Trinity; the second and third are the contemplation of incorporeal beings and of bodies; the fourth and the fifth are the contemplation of judgment and of providence.
chapter
28
1 28
I 28
19#2
S2
Among the many ways, there are three ways of salvation that together obtain to destroy sins; but two of them obtain alone that they might deliver from passions, and the virtue of the third is that it will be the cause of glory. However, glory accompanies the first, psalmody the second, and exaltation the third.
chapter
29
1 29
I 29
19#2
S2
Also as with bodies go colors, forms, and numbers, thus also among the four elements matter is destroyed; for with them it possesses this, that it did not exist and it was made.
chapter
30
1 30
I 30
19#2
S2
Only fire is distinct from the four elements, because of that which is living in it.
chapter
31
1 31
I 31
19#2
S2
As it is among the sons of Israel and among the lands of the land of Judah and in the cities of Jerusalem, thus also the sign of the symbols of thoughts is the portion of the Lord.
chapter
32
1 32
I 32
19#2
S2
Those who have seen something of that which is in the natures have seen only their common appearance; for only the just have received their spiritual knowledge. But one who disputes this is like him who said, I was acquainted with Abraham when he traveled with two wives. He spoke the truth but he did not see the two covenants and did not understand those who are born from them.
chapter
33
1 33
I 33
19#2
S2
Just as each of the arts needs a sharpened sense that conforms to its matter, so also the intellect needs a sharpened spiritual sense to distinguish spiritual things.
chapter
34
1 34
I 34
19#2
S2
The sense, naturally by itself, senses sensory things, but the mind [nous] always stands and waits [to ascertain] which spiritual contemplation gives it vision.
chapter
35
1 35
I 35
19#2
S2
Just as light, while enabling us to see everything, [itself] needs no light to be seen; so God, while making all things visible, needs no light by which to be known, for he, essentially,is light.
chapter
36
1 36
I 36
19#2
S2
The organ of sense is not the same thing as sensation nor is the sensor the [same as the thing] sensed. For sense is the power by which we lay hold of matters; the sense organ is the member in which the sense resides; the sensor is the living being that possesses the senses; the[thing] sensed is what is apprehended by the senses. But it is not thus with the nous, for it was deprived of one of the four.
chapter
37
1 37
I 37
19#2
S2
Spiritual "sensation" is apatheia of the reasoning soul, produced by the grace of God.
chapter
38
1 38
I 38
19#2
S2
We say various things about sleep while awake; but [it is] during sleep that we experience the proof. In the same in regard to all the things we hear about God while outside of him: we will experience the proof of them [once we are]within him.
chapter
39
1 39
I 39
19#2
S2
We had the seeds of virtue [within us]when we were made [in the beginning] - not [the seeds] of vice. For if we were not receptive of something would we have [within us] all its power? And since we have no power to cease existing, we do not have [within us] the power of the non-existant: that is if the powers are qualities and the non-existant not is not a quality.
chapter
40
1 40
I 40
19#2
S2
There was [a time] when evil did not exist, and there will be [a time] when it no longer exists; but there was never [a time] when virtue did not exist and there will never be [a time]when it does not exist: for the seeds of virtue are indestructible. And I am convinced by the rich man [almost but not completely given over to every evil] who was condemned to hell because of his evil, and who felt compassion for his brothers . For to have pity is a very beautiful seed of virtue.
chapter
41
1 41
I 41
19#2
S2
if death is subsequent to life, and sickness subsequent to health, it is evident that vice is subsequent to virtue. Death and sickness of the soul are evil, and virtue is more ancient than the intermediary.
chapter
42
1 42
I 42
19#2
S2
IT is said that God is [present] where he acts, and where he acts most, there he is most present; And since He acts most in the reasoning and holy natures, it is therefore in the celestial powers that he is most present.
chapter
43
1 43
I 43
19#2
S2
God is in every place and he is not in a place; he is in every place for he is in all that exists by his manifold wisdom.. He is not in a place because he is not [one] among other[beings].
chapter
44
1 44
I 44
19#2
S2
If the kingdom of the heavens is known by what is contained and that which contains,torment will also be known by the opposite of these things.
chapter
45
1 45
I 45
19#2
S2
There is nothing among incorporeal[beings] that has power in bodies; for our soul[nous?] is incorporeal.
chapter
46
1 46
I 46
19#2
S2
Everything in power in bodies is naturally in them in act, as well; they are connatural with those from whom they come. But the nous is free of [both] form and matter.
chapter
47
1 47
I 47
19#2
S2
Nothing in power in the soul is able to leave it through action and then to subsist independently, for [the soul] was by its nature made to exist in bodies.
chapter
48
1 48
I 48
19#2
S2
Everything attached to bodies accompanies those by whom they are engendered, but nothing of this is attached to the soul.
chapter
49
1 49
I 49
19#2
S2
The Monad is not moved in itself: rather, it is moved by the receptivity of the nous which through inattentiveness turns its face away, and which through this deprivation begets ignorance.
chapter
50
1 50
I 50
19#2
S2
Everything that exists, exists for the knowledge of God; but among beings some are first and some are second. Knowledge is older than first beings; and the movement is older than second beings.
chapter
51
1 51
I 51
19#2
S2
THE movement is the cause of evil but virtue is destructive of evil. However, virtue is the daughter of names and modes, and the cause of these is the movement.
chapter
52
1 52
I 52
19#2
S2
When the knowledge of those who are first in their administration and who are second by their creation will be in the principles, then only those who are first in their administration will receive the knowledge of the Trinity.
chapter
53
1 53
I 53
19#2
S2
Demons who fight against the nous are called birds; those who trouble indignation [are called] animals; those who move desire [are called] beasts.
chapter
54
1 54
I 54
19#2
S2
Limitless is the fullness of those who are first in their administration is without limit, but for emptiness limits have been set. And while second beings are coextensive with emptiness, they rest when the fullness causes the receptive to approach immaterial knowledge.
chapter
55
1 55
I 55
19#2
S2
Only those who are first in their creation will be delivered from the corruption [inherent]in action; but none among beings [will be delivered] from the corruption [inherent] in power.
chapter
56
1 56
I 56
19#2
S2
The good are the cause of knowledge and torment, but the evil only of torment.
chapter
57
1 57
I 57
19#2
S2
Men fear Sheol, while demons fear the abyss; but there exist [beings] even more cruel, such as the indescribable [or mute?] serpents.
chapter
58
1 58
I 58
19#2
S2
one [kind of] death has birth as its first cause; another is from the saints against those who do not live justly; and the mother of the third is forgiveness. And if "mortal" [means] one who is by nature made to be freed from the body to which he is joined, than "immortal" must [mean] one who is not naturally made for that. For all who have been joined to bodies will necessarily be liberated from them.
chapter
59
1 59
I 59
19#2
S2
Just as light and shadow are accidents of air, so virtue and vice, as well as knowledge and ignorance, are united with the rational soul.
chapter
60
1 60
I 60
19#2
S2
If today they have received the wise steward in their homes, it is clear that yesterday they sat and modified their bills. However, he was called wise because he gave more than he was receiving.
chapter
61
1 61
I 61
19#2
S2
There are no second beings receptive of knowledge, nor any first beings who were first in a place.
chapter
62
1 62
I 62
19#2
S2
Knowledge is said to be in a place when one who isreceptive of it is united to one the second beings, which is accurately and principally said to be in a place.
chapter
63
1 63
I 63
19#2
S2
Whether the logikoi exist always or do not exist depends on the will of the Creator; but whether they are immortal or mortal depends on their own will, as does [the question] whether they are joined or not joined to one thing or another.
chapter
64
1 64
I 64
19#2
S2
The true life of the logikoi is their natural activity, while their death is an activity against nature. But if such death is so mortal as to naturally extinguish true life, who among beings is immortal? For every reasoning nature is susceptible to opposition.
chapter
65
1 65
I 65
19#2
S2
In the knowledge of those who are second by to their creation various worlds are constituted and indescribable battles take place. But in the Unity nothing like this occurs: it is unspeakable peace, and there are only the naked noes that constantly quench their insatiability, if according to the word of our Savior, the Father judges no one, but he has given all judgment to Christ.
chapter
66
1 66
I 66
19#2
S2
Virtues are said to be in front of us, on the side where we have the senses; while behind us are the vices, on the side where we do not have senses. For we are commanded to flee fornication and pursue hospitality.
chapter
67
1 67
I 67
19#2
S2
Who can know the structure of the world and the activity of the elements? And who can understand the composition of this organ of the soul? And who can investigate how one is joined to the other, in what their empire consists, and how they participate with one another in such a way that the praktike becomes a chariot for the reasoning soul, which strives to attain the knowledge of God?
chapter
68
1 68
I 68
19#2
S2
In angels nous and fire predominate, but in human beings epithumia and earth, and among demons thumos and air. It is said that the third approaches intermediaries through the nostrils, while the first [approach] the second through the mouth.
chapter
69
1 69
I 69
19#2
S2
One who excells in knowledge has one after him, while one who excels in ignorance has none.
chapter
70
1 70
I 70
19#2
S2
With God is said to be: first, the one who knows the Holy Trinity; and next after him one who contemplates the logoi concerning the intelligible [beings]; third, then, is one who also sees the incorporeal beings; and then fourth is one who understands the contemplation of the ages; while one who has attained apatheia of his soul is justly to be accounted fifth.
chapter
71
1 71
I 71
19#2
S2
The end of natural knowledge is the holy Unity, but ignorance has no end; for as it is said,there is no limit to his greatness.
chapter
72
1 72
I 72
19#2
S2
The Lord takes pity on those to whom he gives spiritual knowledge if the just walk in the light, but the foolish in darkness. . But the Lord also pities the foolish, in that he does not torment him immediately, but rather impels him from evil towards virtue.
chapter
73
1 73
I 73
19#2
S2
The life of man consists of holy knowledge but the mercy of God is the contemplation of beings. Many of the wise of this world have promised us knowledge, but‘the mercies of God are better than life.
chapter
74
1 74
I 74
19#2
S2
The light of the nous is divided into three:
knowledge of the adorable and holy Trinity;
and the incorporeal nature that created by it;
and the contemplation of beings.
chapter
75
1 75
I 75
19#2
S2
If "the crown of justice" is holy knowledge, and the gold, moreover, that contains the stones denotes the worlds that have been or will be, the contemplation of corporeal and incorporeal nature is therefore the crown that is placed by the "just judge" upon the head of those who fight. .
chapter
76
1 76
I 76
19#2
S2
It is not to the knowledge hidden in objects that ignorance is opposed, but rather to the knowledge of the intelligible forms of the objects. For ignorance is not naturally made so as to exist in corporeal nature.
chapter
77
1 77
I 77
19#2
S2
The second nature is the sign of the body,
and the first [nature is] the [sign] of the soul.
And the [sign of the] nous is
the Christ who is united to the knowledge of the Unity.
chapter
78
1 78
I 78
19#2
S2
The first renunciation is voluntary abandonment of the objects of this world for the sake of the knowledge of God.
chapter
79
1 79
I 79
19#2
S2
The second renunciation is the laying aside of vice, which happens through divine grace and human diligence.
chapter
80
1 80
I 80
19#2
S2
the third renunciation is separation from ignorance, which naturally becomes apparent to people according to state they have attained.
chapter
81
1 81
I 81
19#2
S2
While the glory and light of the nous is knowledge, the glory and light of the soul isapatheia.
chapter
82
1 82
I 82
19#2
S2
That which sensible death normally does in us, "the just judgment of God" willsimilarly accomplish for the other logikoiwhen "he is ready to judge the living and the dead" and to "render to each according to his works."
chapter
83
1 83
I 83
19#2
S2
If the Gihon is the Egyptian river that surrounds the whole land of [Ethiopia] Cush, from which Israel was commanded by one of the prophets not to drink, we also know the three other sources and the river from which the four sources are separated.
chapter
84
1 84
I 84
19#2
S2
Knowledge and ignorance are united in the nous, while epithumia is receptive of self-control and luxury, and love and hate normally occur to thumos. But the first accompanies first[beings], and the second, second [beings].
chapter
85
1 85
I 85
19#2
S2
The nous wanders when impassioned, and is uncontrolled when it attains the elements of its epithumia desire, but ceases from distraction when it becomes impassible and attains the company of incorporeal [beings] who fulfil all its spiritual desires.
chapter
86
1 86
I 86
19#2
S2
Love is the excellent state of the reasoning soul, for in it one cannot love anything among corruptible things more than the knowledge of God.
chapter
87
1 87
I 87
19#2
S2
All beings exist for the knowledge of God, but everything that exists for another is less than that for which it exists. Because of this, the knowledge of God is superior to all.
chapter
88
1 88
I 88
19#2
S2
Natural knowledge is true understanding of those who were created for knowledge of the Blessed Trinity.
chapter
89
1 89
I 89
19#2
S2
All reasoning nature was naturally made in order to exist and to know: and God is essential knowledge. And while opposed to reasoning nature there is non-existence, and[opposed] to knowledge there is evil and ignorance, there is in these no opposition to God.
chapter
90
1 90
I 90
19#2
S2
If this is the day called "Friday", on which our Savior was crucified, then all who died are a symbol of his grave; for with them [also] died the righteousness of God that will live again on the third day and will be raised clothed with a spiritual body - if today and tomorrow he accomplishes miracles and the third day it is finished.
epilogue
ep
1 ep
I ep
19#2
S2
The End of the First [Century]
century
2
II
2
II
chapter
1
2 1
II 1
19#2
S2
The mirror of the goodness of God, of his power and his wisdom, [these are] the things that in the beginning were nothing [and have] become something.
chapter
2
2 2
II 2
19#2
S2
In second natural contemplation we see "the manifold wisdom" of Christ, he who served in the creation of the worlds; but in the knowledge that concerns the logikoi, we have been instructed on the subject of its substance.
chapter
3
2 3
II 3
19#2
S2
The first of all (forms of) knowledge is the knowledge of the Monad and of the Unity, and more ancient than all natural contemplation is spiritual knowledge; the former, indeed, comes forth before the Creator, and it appears with the nature that has accompanied it.
chapter
4
2 4
II 4
19#2
S2
While the transformations are numerous, we have received knowledge of only four: the first, the second, the last and that which precedes it. The first, it is said, is the passage from vice to virtue; the second is that from apatheia to second natural contemplation; the third, is (the passage) from the former to the knowledge that concerns thelogikoi; and the fourth is the passage of all to knowledge of Blessed Trinity.
chapter
5
2 5
II 5
19#2
S2
The body of what is, is the contemplation of beings; and the soul of what is, is knowledge of the Unity. He who knows the soul is called soul of that which is, and those who know the bodies are named body of that soul.
chapter
6
2 6
II 6
19#2
S2
The praktike soul which, by the grace of God, has triumphed and has departed from the body will be in the regions of knowledge which the wings of its apatheia provide it.
chapter
7
2 7
II 7
19#2
S2
For the soul of heirs, after death, these[wings] will [prove to] have been of assistance to it either for virtue or for vice.
chapter
8
2 8
II 8
19#2
S2
The wealth of the soul is knowledge, and its poverty ignorance; but if ignorance is deprivation of knowledge, wealth precedes poverty, and the health of the soul [precedes] its sickness. [Letter 42, Frb 596 I.7-9]
chapter
9
2 9
II 9
19#2
S2
Who knows the activity of the commandments? Who understands the powers of the soul, and how the former heal the latter and urge them on to the contemplation of things which exist?
chapter
10
2 10
II 10
19#2
S2
Desirable are things that approach us through the senses, but [even] more desirable is their contemplation. But, because the senses do not attain knowledge due to our infirmity, the latter is considered superior to the former that is not attained.
chapter
11
2 11
II 11
19#2
S2
With regard to everything composed of the four elements, things near or distant, it is possible for us to perceive some likeness. But only ournous is incomprehensible to us, as well as God, its author. Indeed, it is not possible for us to understand what is a nature susceptible of the Blessed Trinity, nor to understand the Unity, essential knowledge.
chapter
12
2 12
II 12
19#2
S2
The right hand of the Lord is also calledhand, but his hand is not also referred to as right. And his hand receives increase and diminution, but it does not [thereby] attain as well to the right.
chapter
13
2 13
II 13
19#2
S2
The first contemplation of nature suffices for the creation of reasoning nature, and the second also suffices for its conversion.
chapter
14
2 14
II 14
19#2
S2
Thοse who live in equal bodies are not in the same knowledge, but rather the same world that is theirs. While those who are in the same knowledge are in equality of body and in the same world.
chapter
15
2 15
II 15
19#2
S2
When reasoning nature receives the contemplation that concerns it, then all the power of the nous will also be healthy.
chapter
16
2 16
II 16
19#2
S2
Such is the contemplation of all that has been made and will be, that the nature that is receptive of it will be able to receive also the knowledge of the Trinity.
chapter
17
2 17
II 17
19#2
S2
Accompanying the knowledge that concerns the logikoi are the destruction of worlds, the dissolution of bodies, and the abolition of names; while [there] remains the equality of knowledge according to the equality of substances.
chapter
18
2 18
II 18
19#2
S2
Just as the nature of bodies is hidden by qualities that remain in them and make them ceaselessly pass one into the other, so also reasoning nature is hidden by virtue and knowledge, or by vice and ignorance. And to say that one of these second things is made naturally with the logikoi is unjust, because it is with thesustasis of the nature that it has appeared.
chapter
19
2 19
II 19
19#2
S2
The knowledge concerning the logikoi is more ancient than duality, and the knowing nature[more ancient] that all natures.
chapter
20
2 20
II 20
19#2
S2
Second natural contemplation was immaterial in the beginning; [but] in the end, the Creator has revealed the nature of the logikoi by means of matter .
chapter
21
2 21
II 21
19#2
S2
Everything that has been made proclaims the richly-varied wisdom of God; but there is none at all among them that provides information concerning His nature.
chapter
22
2 22
II 22
19#2
S2
Just as the Word has known the nature of the Father, so the reasoning nature [has known] that of the Christ.
chapter
23
2 23
II 23
19#2
S2
The image of the essence of God also knows the contemplation of things that are; but he who knows the contemplation of beings - he is not absolutely one who is the image of God.
chapter
24
2 24
II 24
19#2
S2
There is only one who has acquired common names with the others.
chapter
25
2 25
II 25
19#2
S2
Just as the body is called grain of the ear to come, so also this present world will be called grain of that which will come after it.
chapter
26
2 26
II 26
19#2
S2
If the wheat carries the symbol of virtue andthe straw the symbol of vice , the symbol of the world to come is amber [succinum] which will attract the straw to it.
chapter
27
2 27
II 27
19#2
S2
The nous, when it considers the intelligibles, sometimes receives their vision separately, and sometimes also becomes a seer of objects.
chapter
28
2 28
II 28
19#2
S2
The sensible eye, when it looks some visible thing, does not see the totality: but the intelligible eye either has not seen, or else when it sees immediately surrounds all the sides of what it sees.
chapter
29
2 29
II 29
19#2
S2
Just as fire potentially possesses its body, so also the nous potentially posseses the soul, when it is entirely mixed with the light of the Blessed Trinity.
chapter
30
2 30
II 30
19#2
S2
The holy powers know the thoughts [prob. τὰ νοητά, the intellections cf. 2.45] of all those over whom they have also been made guardians; but it is not[necessarily] over those whose thoughts [intellections]they know that they have received absolute guardianship.
chapter
31
2 31
II 31
19#2
S2
Men live three lives: the first, the second and the third. The first and the second lives are received by those who belong to the first nature; but the third life by those who belong to the second nature. And it is said that the first life comes from what is, but that the second and the third come from what is not.
chapter
32
2 32
II 32
19#2
S2
Just as it is not material [things] that feed bodies, but rather their power; so it is not objects that make the soul grow, but rather their contemplation .
chapter
33
2 33
II 33
19#2
S2
Among the objects of material knowledge, some are primary, and the others secondary. The first in power are corruptible, and and those [which are] second are so in power and in act.
chapter
34
2 34
II 34
19#2
S2
Just as the magnesium stone by its natural power attracts iron to it, in the same way holy knowledge naturally attracts to itself the pure nous.
chapter
35
2 35
II 35
19#2
S2
The nous also possesses five spiritual senses, with which it senses the substances presented to it. Vision shows it simple, intelligible objects; through hearing it receives the logoi that concern them; the fragrance that is a stranger to deceit delights the nose, and the mouth receives the flavor of the latter; by means of touching it it is confirmed by grasping the exact demonstration of objects.
chapter
36
2 36
II 36
19#2
S2
It is not to all seers of intelligible objects that has been confided the true logos which concerns them; and it is not (only?) to those to whom there have been confided their logoi that they see them that see also their objects. But it is those who have obtained these two distinctions who are called first -born of their brothers.
chapter
37
2 37
II 37
19#2
S2
There is one among all the beings who is without a name and whose place is not known [cf. Let to Mel. Frank p. 618, l. 6-7.)
chapter
38
2 38
II 38
19#2
S2
What is the nature of the days before the Passion, and what is the knowledge of Holy Pentecost?
chapter
39
2 39
II 39
19#2
S2
The five are related to the fifty, and the former are preparations for the knowledge of the latter.
chapter
40
2 40
II 40
19#2
S2
The four are related to the forty, and the former is the contemplation of the forty.
chapter
41
2 41
II 41
19#2
S2
There is one who, without the four and the five, knows the forty and the fifty.
chapter
42
2 42
II 42
19#2
S2
Who comes to the holy Pasch, and who knows the Holy Pentecost?
chapter
43
2 43
II 43
19#2
S2
There is one who was left [behind] there; but he will also be found there.
chapter
44
2 44
II 44
19#2
S2
Not all the saints eat the bread, but all drink of the chalice.
chapter
45
2 45
II 45
19#2
S2
The organs of sense and the nous both partake of sensible [things]; but the nous alone has intellection of the intelligible, and it thus becomes a seer of objects and of logoi.
chapter
46
2 46
II 46
19#2
S2
The art apart from the artisan contains his work; and the wisdom of God contains all. And just as one breaks [the artist's] work who separates art from artisan by speaking, so also one who in his thought separates wisdom from God destroys all.
chapter
47
2 47
II 47
19#2
S2
The Trinity is not reckoned among the contemplation of sensible or intelligible [things], and still less is it counted among objects: because the former is one quality and the latter are creatures; whereas the Blessed Trinity alone is essential knowledge.
chapter
48
2 48
II 48
19#2
S2
The nous, if it advances in its own path, meets the holy powers; but if it [advances] in that of the organon of the soul, it falls on demons.
chapter
49
2 49
II 49
19#2
S2
He who is first to take the ear of grain is the first of those who have the grain; and he who takes the second ear is the first of those who have the first ear; and he who takes the third ear is the first of those who have the second ear; and so on with all the others, until the one who abandons [both] the last ear and first - he who ultimately lacks the power of the grain.
chapter
50
2 50
II 50
19#2
S2
When those who give birth will have ceased to give birth, then also the guardians of the house will tremble; then also the two heads will decorate with rose and linen.
chapter
51
2 51
II 51
19#2
S2
The chariot of knowledge - (these are) fire and air; but the chariot of the ignorance - air and water.
chapter
52
2 52
II 52
19#2
S2
Among demons, one kind are called the knowers of intelligible [things] and the others have also received the knowledge of the intelligible.
chapter
53
2 53
II 53
19#2
S2
There is only one who is is adorable, he who solely has the sole [-begotten].
chapter
54
2 54
II 54
19#2
S2
Knowledge - it is not in the regions of ignorance that it advances, but in the regions of knowledge.
chapter
55
2 55
II 55
19#2
S2
Some have attracted ignorance to themselves by their will, and others involuntarily. The second are called captives, and first are named captors: the captors have come, and they have taken captives.
chapter
56
2 56
II 56
19#2
S2
The nous teaches the soul, and the soul the body; and only the "man of God" knows the man of knowledge.
chapter
57
2 57
II 57
19#2
S2
We have learned that there are three high altars: of which the third is simple and the two (others) are composite. The wisdom which concerns the second altar makes known the wisdom of the third, and that which concerns the first altar is prior to that which is in the second.
chapter
58
2 58
II 58
19#2
S2
To those who now dwell in the width have been given the three altars; but for those who (reside) in the length and in the depth, it is in the world to come that they will be given.
chapter
59
2 59
II 59
19#2
S2
"The just judgement" of our Christ, is known by the fact of the transformation of bodies, of regions and of worlds; his forbearance, (makes known) those who struggle against virtue, and his mercy, especially those who are objects of his providence, without their being deserving. [p85]
chapter
60
2 60
II 60
19#2
S2
The table of the Christ is God, and the tableof those who are exalted is the incorporeal and corporal nature.
chapter
61
2 61
II 61
19#2
S2
The contemplation of the incorporeals which we knew in the beginning without matter, we now know linked to matter; but that which concerns bodies we have never seen without matter.
chapter
62
2 62
II 62
19#2
S2
When the noes receive the contemplation that concerns them, then the entire nature of the body will also be withdrawn; and thus the contemplation that concerns it will become immaterial.
chapter
63
2 63
II 63
19#2
S2
Among (different kinds of) knowledge, the one will never become material, and the other never immaterial; but that which is material will also be able to become immaterial.
chapter
64
2 64
II 64
19#2
S2
Among the beings some have been produced before the judgement,
and others after the judgement.
And as regards the subject of the first [beings], no one has provided information,
but as regards the subject of the second [beings], he who has been on Horeb has given an account.
chapter
65
2 65
II 65
19#2
S2
By those who have attained to the perfect achievement of evil it is possible for us to understand the multitude of worlds that have been produced; indeed, it is not possible that we could accomplish all in one stroke in ignorance, because this is not (possible), not at all in knowledge.
chapter
66
2 66
II 66
19#2
S2
The genesis of bodies - it is not the genesis of the logikoi which it makes known: rather it introduces the nature of names; and the composition of the former demonstrates the difference in rank of the latter.
chapter
67
2 67
II 67
19#2
S2
Inseparable will become the separate when they will receive the contemplation of things that have separated them.
chapter
68
2 68
II 68
19#2
S2
It is said that those on high possess light bodies, and those below possess heavy [bodies]: and above the former are others who are lighter than they; while below the latter are those heavier than they.
chapter
69
2 69
II 69
19#2
S2
It is not the first distinction of the logikoiand the genesis of bodies that the Holy Spirit has made know to us; but it is, rather, the present distinction between the logikoi and the transformation of bodies that He has revealed us.
chapter
70
2 70
II 70
19#2
S2
If God has done everything with wisdom, there is nothing created which does not bear, each in its particular way, the imprint ("symbol") of lights.
chapter
71
2 71
II 71
19#2
S2
The contemplation of incorporeals remains in the non-descended; as for that which concerns bodies, it appears partly capable of descent and partly incapable of descent.
chapter
72
2 72
II 72
19#2
S2
If the knowledge of those who are not expelled in one stroke is primary, it is evident that light bodies preceed heavy ones.
chapter
73
2 73
II 73
19#2
S2
Just as He Who, by His Word has given us a revelation concerning matters of the world to come, it is not concerning the genesis of bodies and the incorporeals that He has made His exposition to us: similarly also, he who taught concerning the creation of this world - it is not the passage of bodies and the incorporeals that he has made known, but he exposes their distinction and their transformation.
chapter
74
2 74
II 74
19#2
S2
Who has known the first distinction and who has seen the creation of bodies and these varied worlds, in which some holy powers have fed and which have exerted a blissful royalty?
chapter
75
2 75
II 75
19#2
S2
As much as the judge has judged those to be judged, so much also has he made worlds; and he who knows the number of the judgements knows also the number of worlds.
chapter
76
2 76
II 76
19#2
S2
Just as varied [states?] orders distinguish the logikoi of one order from another, so also the places which suit the bodies and are joined to them[also distinguish the logikoi].
chapter
77
2 77
II 77
19#2
S2
[In] the last judgement it is not the transformation of bodies that will be made manifest; rather, it will make known their destruction.
chapter
78
2 78
II 78
19#2
S2
Each of the orders of celestial powers has been constituted either completely of superiors or completely of inferiors, or again of superiors and inferiors.
chapter
79
2 79
II 79
19#2
S2
That which advances to knowledge approaches the excellent change of bodies; but that which (advances) to ignorance advances to the bad change.
chapter
80
2 80
II 80
19#2
S2
Varied is the contemplation of thisorganon of the soul;highly varied is that of theorgana of the celestial [beings], and more [varied still] than the latter is the contemplation which concerns the logikoi, because the former are habitations of Knowers, and the latter are susceptible of the Blessed Trinity.
chapter
81
2 81
II 81
19#2
S2
Knowledge has engendered Knowledge, and it engenders the knowers at all times.
chapter
82
2 82
II 82
19#2
S2
It is not the bodies of the spiritual powers , but only those of souls which are naturally suitable to feed the world that is similar to them.
chapter
83
2 83
II 83
19#2
S2
Just as the senses are changed by receiving different qualities, so too the nous is changed [by]constantly gazing at [richly-]diverse contemplations.
chapter
84
2 84
II 84
19#2
S2
There was a time when the Lord wasjudge only of the living; but there will never be a time when he will judge only the dead; and there will be again a time when he will judge only theliving. (cf.Acts 10:42; 2Tim 4:1; 1Pe 4:5)
chapter
85
2 85
II 85
19#2
S2
If the living are receptive of increase and decrease, it is thus evident that these are they who are opposed to those who are dead [and] who [also]receive these same things. And if this is so, then there will again be new and varied bodies, and worlds will be created which are suitable to them.
chapter
86
2 86
II 86
19#2
S2
Those who are outside - their bread is notshowbread, and their drink is full of flies; but those who are inside - their bread is showbread, and their drink is unspoiled. (cf. Ex 25:50; Heb. 9:2)
chapter
87
2 87
II 87
19#2
S2
Temporal is the movement of bodies, but timeless the transformation of the incorporeals.
chapter
88
2 88
II 88
19#2
S2
The contemplation of this sensible world - it is not only to men that it is given as nourishment, but also to reasoning natures.
chapter
89
2 89
II 89
19#2
S2
He who alone is seated at the right of the Father alone has knowledge of the right. (Ps. 109:1; Acts 2:33)
chapter
90
2 90
II 90
19#2
S2
They who have seen the light of the two luminaries, (?Mt. 17:3; Mk 8:4; Lk 9:30) are those who have seen the first and blessed light, which we will see in Christ, when by an excellent change we will rise before him.
epilogue
ep
2 ep
II ep
19#2
S2
The End of the Second [Century]
century
3
III
3
III
chapter
1
3 1
III 1
19#2
S2
The Father alone knows the Christ, and the Son alone [knows] the Father, the latter as unique[?only-begotten?] in the Unity, and the former as Monad and Unity. (Mt.11:27) (for unique see also I,12; IV,16)
chapter
2
3 2
III 2
19#2
S2
The Christ is he who alone has within himself the Unity and has received the judgement of the logoi.
chapter
3
3 3
III 3
19#2
S2
The Unity is what is now known only by Christ, he whose knowledge is essential
chapter
4
3 4
III 4
19#2
S2
It is proper to angels that they are nourished at all times by the contemplation of beings, to men that they are not [so nourished] at all times; and to demons that they are not [so nourished] at proper or improper times.
chapter
5
3 5
III 5
19#2
S2
The noes of celestial powers are pure and full of knowledge, and their bodies are lights which shine on those who approach them.
chapter
6
3 6
III 6
19#2
S2
The naked nous is that which, by means of the contemplation which concerns it, is united to knowledge of the Trinity.
chapter
7
3 7
III 7
19#2
S2
Each of the changes is established to feed the logikoi and those which feed [on it] attain to the excellent change; but those which do not feed [on it] attain to the bad change. .
chapter
8
3 8
III 8
19#2
S2
The nous which possesses the last robe is that which knows only the contemplation of all the second beings.
chapter
9
3 9
III 9
19#2
S2
In the world to come the bodies of ignorance will be surpassed, and those which will follow the change will receive an increase of fire and air; and these that are below will concentrate henceforth on knowledge, if ‘the houses of the impious receive purification’ (Prv. 14:9) and that ’today and tomorrow’ the Christ ‘performs miracles and on the third day it is accomplished’. (Lk 13:32)
chapter
10
3 10
III 10
19#2
S2
The nous which is imperfect is that which again has need of the contemplation which is known by corporeal nature.
chapter
11
3 11
III 11
19#2
S2
Corporeal nature has received the manifold wisdom (Eph. 3:10) of Christ; but of him it is not receptive. But incorporeal nature displays the wisdom of the Unity and is receptive of the Unity.
chapter
12
3 12
III 12
19#2
S2
The perfect nous is that which is able to easily receive essential knowledge.
chapter
13
3 13
III 13
19#2
S2
we have known the wisdom of the Unity, united to the nature that is below it; but the Unity itself cannot be seen, linked to some of the beings; and because of this the incorporeal nous sees the Holy Trinity in those which are not bodies.
chapter
14
3 14
III 14
19#2
S2
The deficient soul is that whose power subject to passion inclines towards vain [things].
chapter
15
3 15
III 15
19#2
S2
If the perfection of the nous is immaterial knowledge, as it is said, and if immaterial knowledge is solely the Trinity, it is evident that in perfection there will not remain anything of matter. And if that is so, the nous, forevermore naked will come to vision of theTrinity.
chapter
16
3 16
III 16
19#2
S2
The perfect soul is one whose passible power acts according to nature.
chapter
17
3 17
III 17
19#2
S2
These who have attained to immaterial contemplation, are also in the (same) state; but they are not those who are in the same state who are from now on also in immaterial contemplation. Indeed, it is possible that they are again in the contemplation that concerns the intelligibles, which also requires a naked nous , if it previously has also seen it nakedly.
chapter
18
3 18
III 18
19#2
S2
Torment is the fiery suffering which purifies the passible part of the soul.
chapter
19
3 19
III 19
19#2
S2
The first and second contemplations possess in common that they [both] have a naked vision, but especially this: that one is immaterial and the other material.
chapter
20
3 20
III 20
19#2
S2
The change of the organa is the passage of bodies to bodies, according to the degree of the order of those who are joined to them.
chapter
21
3 21
III 21
19#2
S2
This is common to both second and third contemplations - that they are material: but especially this, that one has a naked nous and the same order; and the other is with bodies and in various orders.
chapter
22
3 22
III 22
19#2
S2
The first movement of the logikoi is the separation of the nous from the Unity that is in it.
chapter
23
3 23
III 23
19#2
S2
This is common to all the worlds: that they are constituted of the four elements; but especially this - that each of them has a variation of quality.
chapter
24
3 24
III 24
19#2
S2
The knowledge of the first nature is the spiritual contemplation which has served the Creator by making only the noes that are receptive of his nature.
chapter
25
3 25
III 25
19#2
S2
The spiritual body and its opposite will not be (formed) of our members or our parts, but of a body. For the change is not a passage of members to members, but (the passage) of a an excellent or evil quality to an excellent or evil change. (1Cor 15:42)
chapter
26
3 26
III 26
19#2
S2
The knowledge that concerns the second nature is the spiritual contemplation which has served the Christ by creating the nature of bodies and the worlds from it.
chapter
27
3 27
III 27
19#2
S2
First natural contemplation is naturally made for the separation of the nous, and so that it will not be separated. Indeed, that which is taught is separable, but that which appears in the nouswhich it know is sown to be inseperable.
chapter
28
3 28
III 28
19#2
S2
The soul isthe nous which, through negligence, has fallen from the Unity; and through its carelessness, has descended to the rank of thepraktike.
chapter
29
3 29
III 29
19#2
S2
The sign of the human state is the human body, and the sign of each state is the greatness of their forms, the colors, the qualites, the natural forces, the weakness, the time, the relative place, the increases, the modes, the life, the death, and what attaches to these things.
chapter
30
3 30
III 30
19#2
S2
The nous is the seer of the Blessed Trinity.
chapter
31
3 31
III 31
19#2
S2
It is possible to speak of the unity of thenous; but its nature cannot be described: because there is no knowledge of the quality of [something]composed of neither form nor matter
chapter
32
3 32
III 32
19#2
S2
The image of God is not that which is suceptible of His wisdom, for corporeal nature would thus be the image God. Rather that which has become susceptible of the Unity - this is the Image of God.
chapter
33
3 33
III 33
19#2
S2
The name of "immortality" makes known the natural unity of the nous and the fact that it is eternal makes known its ‘incorruptibility’. The first name - the knowledge of the Trinity accompanies it; and the second -the first contemplation of nature. (1Cor 15:53-54)
chapter
34
3 34
III 34
19#2
S2
The ‘demon’ is the reasoning nature which, because of an abundance of thumos, has fallen from the service of God.
chapter
35
3 35
III 35
19#2
S2
[Spiritual*] knowledge heals the nous, love [heals] thumos, and chastity epithumia. And the cause of the first is the second, and that of the second the third. [*Syriac lacks spiritual]
chapter
36
3 36
III 36
The world is the natural sustasis that comprises the different and varied bodies of the logikoi, for the knowledge of God.
chapter
37
3 37
III 37
19#2
S2
"The stars are superior to one another by their glory" (1Cor 15:41) and not by bodies; but their greatness, their shapes, their distance from one another, and their courses are varied. The fact that some of them are united to the interior of the shadow of the earth, others outside of it, and others to the separating limit, provides information concerning their orders and concerning the government which has been confided to them by God.
chapter
38
3 38
III 38
19#2
S2
The judgment of God is the creation of the world, in which he provides a body, proportionately measured for each of the logikoi,
chapter
39
3 39
III 39
19#2
S2
One part of fire is able to burn, while the other is incabable of burning: the part able to burn is that which burns sensible matter; incapable of burning is the part thatt consumes the trouble of the troubled. And the first does not burn all sensible matter, while the second is able to burn [up] the whole mass of trouble.
chapter
40
3 40
III 40
19#2
S2
The ‘last trumpet’ (1Cor 15:52) is the commandment of the judge who has joined thelogikoi to good or bad bodies, after which there will be no bad bodies.
chapter
41
3 41
III 41
19#2
S2
Concerning the contemplation of beings and the knowledge of Trinity, we - [that is] we and the demons - provoke a great battle, one against the other: the latter through wanting to prevent us from knowing, and we, by striving to learn
chapter
42
3 42
III 42
19#2
S2
Contemplation is spiritual knowledge of the things which have been and will be it is this that causes the nous to ascend to its first rank..
chapter
43
3 43
III 43
19#2
S2
These who now apply themselves to approaching near[er] to knowledge possess in common the ‘water’ and the ‘scented oil’[i.e. chrism]; but human beings especially and abundantly possess ‘the oil’.
chapter
44
3 44
III 44
19#2
S2
The intelligible ‘sun’ is the reasoning nature that contains within it it the first and blessed light. .
chapter
45
3 45
III 45
19#2
S2
Just as one cannot say that one nous is older than a[nother] nous, so also spiritual bodies are not older that praktike bodies if the change causing the two organa is one ("unique").
chapter
46
3 46
III 46
19#2
S2
The judgement of angels is that knowledge concerning the soul’s infirmities which effected the ascent to health of those who had been injured.
chapter
47
3 47
III 47
19#2
S2
One [‘unique’] is the change that is made ‘in the twinkling of an eye’ (1Cor 15:52) which will affect each according to his degree as a result of judgement, and will establish the body of each according to the degree of his order. Indeed, should someone say that there is a change in the components apart from that which is common, that indicates that he is ignorant of the intellections of judgement.
chapter
48
3 48
III 48
19#2
S2
The ‘change of the just’ is the passage from bodies that are praktike and seeing, into bodies which are seeing or very [clearly] seeing.
chapter
49
3 49
III 49
19#2
S2
The nous will not be crowned with the crown of essential knowledge, if it has not cast far from it ignorance of the two struggles.
chapter
50
3 50
III 50
19#2
S2
The change of sinners is the passage frompraktike or demonic bodies to [bodies] that are very heavy and darkened..
[judgment] for the ungodly is the change from a body for asceticism to a darkened and gloomy one.
chapter
51
3 51
III 51
19#2
S2
All the changes which are produced before ‘the world to come’ have joined some with excellent bodies, and others with bad bodies. But those which will be produced after that which comes will join them all to gnostic organa.
chapter
52
3 52
III 52
19#2
S2
The intelligible ‘moon’ is the reasoning nature that is illuminated by ‘the sun of justice.’
chapter
53
3 53
III 53
19#2
S2
Whoever has become receptive of the knowledge of God [but] who honors ignorance more than this knowledge - he is said to be evil. Now there is no corporeal nature receptive of knowledge. None of the bodies, can therefore properly be said to be bad.
chapter
54
3 54
III 54
19#2
S2
‘In the wink of an eye’ Cherubs have been appointed Cherubs, Gabriel, Gabriel, and human beings, human beings.
chapter
55
3 55
III 55
19#2
S2
In the beginning the nous had [the]incorruptible God as teacher of immaterial intellections; but now it has received corruptible sensation as the teacher of material intellections.
chapter
56
3 56
III 56
19#2
S2
Spiritual knowledge is the ‘wings’ of thenous; the [one] who knows is the nous of the wings. And if this is so, then objects bear the sign of ‘trees’, on which the nous abides, [in] which it is charmed by the leaves and [in] which it savors the fruits, by hastening every moment towards ‘the tree of life’
chapter
57
3 57
III 57
19#2
S2
Just as those who teach letters to children trace them on tablets, so too the Christ, in teaching his wisdom to the logikoi, has traced it in corporeal nature.
chapter
58
3 58
III 58
19#2
S2
He who has to see written things has need of the light; and he who has to learn the wisdom of beings has need of spiritual love.
chapter
59
3 59
III 59
19#2
S2
If all vice is naturally engendered by thelogistikon by the epithumetikon, or by thethumikon, and of these powers is possible for us to use them well or badly, it is evident, therefore, that it is by the use against nature of these parts that vices later happen to us. And if this is so, there has never been anything created by God that is evil.
chapter
60
3 60
III 60
19#2
S2
The ‘sign of the East’ is the symbol of the saints, and the ‘sign of the West’ of the souls which are in Sheol. But the achievement of the return from ‘the race’ by all is the Blessed Trinity.
chapter
61
3 61
III 61
19#2
S2
Virtues cause the nous to see second natural contemplation; and the latter cause it to see first [natural contemplation]; and the first in its turn (makes it see) the Blessed Unity.
chapter
62
3 62
III 62
19#2
S2
The intelligible ‘star’s are reasoning natures to which it has been confided to illuminate those who are in the darkness.
chapter
63
3 63
III 63
19#2
S2
He whose knowledge is is limited; his ignorance is also limited: and he whose ignorance is unlimited; his knowledge is also unlimited.
chapter
64
3 64
III 64
19#2
S2
If among tasty things none is sweeter than honey and the honeycomb, and if the knowledge of God is said to be superior to these things, it is evident that there is nothing of all the things on earth that gives pleasure like the knowledge of God.
chapter
65
3 65
III 65
19#2
S2
Angels that will have had men as disciples on the earth will establish the former, in the world to come, as heirs of their government.
chapter
66
3 66
III 66
19#2
S2
Just as the first trumpet has made known the genesis of bodies, so in the same way will ‘the last trumpet’ make known the destruction of bodies.
chapter
67
3 67
III 67
19#2
S2
All second natural contemplations bear the sign of milk, and the first that of honey; and it is there that the "land flows with milk and honey."
chapter
68
3 68
III 68
19#2
S2
Just as the first "rest" of God will make know the decrease of wickedness and the disappearance of thickened body, so also the second will make know the destruction of bodies, second beings, and the diminution of the ignorance.
chapter
69
3 69
III 69
19#2
S2
From the contemplation of which the nouswas constituted, it is not possible that anything else be constituted, unless this is also receptive of the Trinity.
chapter
70
3 70
III 70
19#2
S2
It pertains to the naked nous to say what is its nature; and to this question now there is no reply, but at the end there will not be even the question.
chapter
71
3 71
III 71
19#2
S2
Just as man, after receiving the [divine]inbreathing, "has become a living spirit", so also the nous, when it has received the blessed Trinity, will become living nous.
chapter
72
3 72
III 72
19#2
S2
The inheritance of the Christ is knowledge of the Unity; and if all become coheirs of Christ, all will know the blessed Unity. But it is not possible for them to become his coheirs unless they have previously become his heirs.
chapter
73
3 73
III 73
19#2
S2
If the day of the Lord comes like a thief in the night, no one of all those who are in the house knows at what time or on what day he steals from those who sleep.
chapter
74
3 74
III 74
19#2
S2
Everything which pertains to corporeal nature and is called holy has been sanctified by the word of God ; and everything which is called holy among the logikoi is sanctified by the knowledge of God. But there are again some among the second who are sanctified by the word of God, like children, who are receptive of knowledge.
chapter
75
3 75
III 75
19#2
S2
What is impure becomes so as a result of use contrary to nature or as a result of wickedness. And everythng used contrary to nature which is considered polluted comes from corporeal nature; but what is polluted as a result of wickedness,that, it is said, arises from reasoning nature.
chapter
76
3 76
III 76
19#2
S2
When we are formed in the womb, we live the life of plants; as infants, (we live) the life of animals; and, as adult, we live either the life of angels or the life of demons. The cause of the first life is animate nature; that of the second is sensation, and that of the third is the fact that we are receptive of virtue or of vice.
chapter
77
3 77
III 77
19#2
S2
Those [by?] whom the Holy Spirit has told us of life and death, they also have proclaimed to us in advance the resurrection which is to come.
chapter
78
3 78
III 78
19#2
S2
Angels and demons approach our world; but we do not approach their worlds. For, we are not able to unite the angels more [closely] to God, nor could we propose to make the demons more impure.
chapter
79
3 79
III 79
19#2
S2
Those who are now under the earth will carry away to an inordinate wickedness those who will now have made the things of earth - the poor wretches!
chapter
80
3 80
III 80
19#2
S2
Knowable are corporeal nature and incorporeal (nature); but only incorporeal nature is knowing. God is both knowing and knowable; but it is not as incorporeal nature that he knows, nor is it more as corporeal nature and incorporeal nature that he is known.
chapter
81
3 81
III 81
19#2
S2
He who knows God has either knowledge of His nature or knowledge of His wisdom "which served him in making everything".
chapter
82
3 82
III 82
19#2
S2
blessed are they who by means of objects receive the demonstration of the grace of God; and blessed also those who by knowledge can undertake an examination of them.
chapter
83
3 83
III 83
19#2
S2
Faith is a voluntary good which guides us towards the blessedness to come.
chapter
84
3 84
III 84
19#2
S2
All the second natural contemplation bears the sign of [the] stars; and stars are those to whom it has been confided to illuminate these who are in the night.
chapter
85
3 85
III 85
19#2
S2
All those who are baptized in water receive the delectable odor; but he who baptizes -it is he who has the perfumed oil .
chapter
86
3 86
III 86
19#2
S2
Blessed is he who has not loved anything , of second natural contemplation.
chapter
87
3 87
III 87
19#2
S2
Blessed is he who has not hated anything of [the] first contemplation of natures, except their wickedness. (N.B.
chapter
88
3 88
III 88
19#2
S2
Blessed is he who has attained infinite knowledge.
chapter
89
3 89
III 89
19#2
S2
Just as our body which is begotten by our parents cannot in turn beget them, so also the soul, which is begotten by God, can not give Him knowledge in return. Indeed, "What return can I make to the Lord for all He has given me?"
chapter
90
3 90
III 90
19#2
S2
Demons do not cease slandering thegnostikos, even when he is not in fault, in order to attract his nous to them. Indeed a cloud attaches to the nous and chases the nous far from contemplation at the moment the demons resume[their role] as slanderers.
epilogue
ep
3 ep
III ep
19#2
S2
THE END of the THIRD [CENTURY]
century
4
IV
4
IV
chapter
1
4 1
IV 1
19#2
S2
God has planted for Himself the logikoi; His wisdom has, in turn, grown in them by their reading every kind of scripture [ܟܬܒܵܐ]
chapter
2
4 2
IV 2
19#2
S2
"That which can be known of God " is in those who are first by their genesis; and what is not knowable of Him is in His Christ.
chapter
3
4 3
IV 3
19#2
S2
That which is knowable of Christ is in those who are seconds by their genesis, and that which is not knowable of Him is in His Father.
chapter
4
4 4
IV 4
19#2
S2
The heir of Christ is one who knows the intellections of all the beings subsequent to the first judgement.
chapter
5
4 5
IV 5
19#2
S2
What is knowable been revealed to the knower, partly in the knower and partly in the non - knower.
chapter
6
4 6
IV 6
19#2
S2
Of that which is knowable, one part is produced in the pure, and one part in those who are not pure. What is produced in the first is called spiritual knowledge; and what falls to the second goes by the name of natural contemplation.
chapter
7
4 7
IV 7
19#2
S2
He who has placed the ful[ly] manifold wisdom in beings - he also teaches those who want it the art of easily becoming a seer.
chapter
8
4 8
IV 8
19#2
S2
The coheir of Christ is one who arrives in the Unity and delights in contemplation with the Christ.
chapter
9
4 9
IV 9
19#2
S2
If the heir is one thing and the inheritance another, the Word is not that which inherits: rather the Christ (inherits) the Word which is the inheritance; because anyone who inherits is thus united to the inheritance; and the Word-God is free from (or "for"?) union.
chapter
10
4 10
IV 10
19#2
S2
Among writers of true doctrines, some have plunged from the first contemplation of nature, others from the second, and still others are fallen from the blessed Trinity.
chapter
11
4 11
IV 11
19#2
S2
If God is known by means of corporeal nature and incorporeal (nature) , and that the two contemplations of these (natures) vivify thelogikoi, it is very well-said that God "is known by the interior of the two living"
chapter
12
4 12
IV 12
19#2
S2
The intelligible circumcision is a voluntary distant removal of the passions that (are made) for the knowledge of God.
chapter
13
4 13
IV 13
19#2
S2
Those "who share in flesh and blood" are children ; now whoever is young is neither good nor bad. It is thus well said that men are intermediate between angels and demons.
chapter
14
4 14
IV 14
19#2
S2
Just as the pledges which are in bodies are a small part of the body, so also the pledes which are in knowledge[s] are a certain part of the knowledge of beings.
chapter
15
4 15
IV 15
19#2
S2
If the whole world of men is a world of children, one day they will attain the age of adulthood befitting the just or the impious.
chapter
16
4 16
IV 16
19#2
S2
The only-begotten is he before whom no other has been begotten, and after whom no (other) has been.
chapter
17
4 17
IV 17
19#2
S2
It is said that "up" is where knowledge leads those who posess it, and "down" is where ignorance leads those who posess it.
chapter
18
4 18
IV 18
19#2
S2
The intelligible anointing is the spiritual knowledge of the holy Unity, 2 and the Christ is he who is united to this knowledge. 3 And if this is so, the Christ is not the Word in the beginning,4 just as as he who is anointed is not God in the beginning. 5 Rather the latter [God] because of the former [anointed] is the Christ, and the former[anointed] because of the latter [God] is God.
chapter
19
4 19
IV 19
19#2
S2
One is a number of quantity, and quantity is linked to corporeal nature; number therefore pertains to second natural contemplation.
chapter
20
4 20
IV 20
19#2
S2
The first is only he before whom there are no others, and after whom the others come to be.
chapter
21
4 21
IV 21
19#2
S2
The anointing either indicates knowledge of the Unity or [it] designates the contemplation of beings. And if Christ is anointed more than the others , it is evident that he is anointed with knowledge of the Unity. Because of this, he alone is said to be seated at the right of his Father ; the right which here, according to the rule of the gnostikoi, indicates the Monad and the Unity.
chapter
22
4 22
IV 22
19#2
S2
Just as those who offer symbolic sacrifices burn up through the virtues the bestial movements of the soul, so do those who sacrifice to demons destroy through the vices the natural activites of the soul.
chapter
23
4 23
IV 23
19#2
S2
Moses and Elijah are not the Kingdom of God, if the latter is contemplation, and the former the saints. How is it therefore that our Savior, after promising to show the disciples the kingdom of God, shows them - having a spiritual body himself - - Moses and Elijah on the mountain?
chapter
24
4 24
IV 24
19#2
S2
The firstborn from among the dead is he who is raised from the dead, and [is] the first to assume a spiritual body
chapter
25
4 25
IV 25
19#2
S2
Just as the light that shines in holy temples is the symbol of spiritual knowledge, so also that in the house of idols is the sign of untrue doctrines and logoi . The first is nourished by the oil of holy love, and the second it by the worldly love that loves the world and what is in it.
chapter
26
4 26
IV 26
19#2
S2
If on the third day the Christ "is accomplished" and on the preceding day the wood gathered in the desert is burned, it is evident that "today" is that which is called Friday, when "at the eleventh hour" the nations have been called by our Savior to eternal life
chapter
27
4 27
IV 27
19#2
S2
The symbol which has appeared to the Baptist of the one baptized - , is it that which is in the first contemplation, or the second, or in the third? And again is it possible that the Unity could be imprinted in a form as that [symbol], however there is here a danger which we make known openly openly; but you will correct this symbol among the gnostikoi
chapter
28
4 28
IV 28
19#2
S2
The intelligible unleavened loaves are the state of the reasoning soul which is constituted by pure virtues and true doctrines.
chapter
29
4 29
IV 29
19#2
S2
Just as if the earth were destroyed night would no longer exist on the face of the firmament, so when vice will be removed ignorance will no longer exist among the logikoi. Ignorance is the shadow of evil, in which those who walk there, as in the night, are illuminated by the [lamp-] oil of Christ and see the stars, according to the knowledge that they are worthy of receiving; and - for them as well - the stars will fall for them, if they do not return promptly to the sun of justice. ,
chapter
30
4 30
IV 30
19#2
S2
If the wealth of God, which is to come is the spiritual contemplation of worlds that will be, those who limit the kingdom of heaven to the palace and the banquet will be disconcerted.
chapter
31
4 31
IV 31
19#2
S2
Just as the star hidden by the interposition of another star is higher than it, so one who is much more humble that another will be found, in the world to come, to be more exalted than he.
chapter
32
4 32
IV 32
19#2
S2
The lobe of the liver is the first [tempting-] thought that is constituted by the concupiscible part of the soul.
chapter
33
4 33
IV 33
19#2
S2
The merciless at death are received by merciless demons; and those more merciless [are received] by [demons] who are themselves even less human. And if these latter acquire them, they then extract them unawares, from their bodies, so that in departing [from life] they encounter demons. Indeed, it is even said that God never desires that those who depart [life] be given over to such demons.
chapter
34
4 34
IV 34
19#2
S2
In the world to come, no one will escape the prison into which he will fall; because it is said: You will not depart from there, until what you pay the last penny," that is a minimum suffering.
chapter
35
4 35
IV 35
19#2
S2
If the gift of languages is a gift of the Spirit, and [if] the demons are deprived of this gift, then they do not speak in languages. But it is said that, as a result of study, they know the languages of men; and this is not surprising that they possess this through receptivity; because their sustasis is coextensive with the sustasis of the world. Someone has said that their languages also vary, like those of men. And there are those who say that there are even ancient languages among them, with the result that those who work against the Hebrews make use of the Hebrew language, and to Greeks there are those who speak in the Greek language, and so on for the rest.
chapter
36
4 36
IV 36
19#2
S2
The intelligilble fat is the thickness which, on account of vices, descends upon thehegemonikon.
chapter
37
4 37
IV 37
19#2
S2
Among animals, it is said that some draw breath from the outside, others from the inside, others from their surroundings, and yet others from every direction. And it is said that those that[draw breath] from the outside are men and all those with lungs; those that [draw breath from] the inside are fish and all those with large throats; those that breathe from their surroundings are bees [breathing] by the beating of their wings; and those who draw breath from every direction [are]the demons and all the logikoi posessing bodies of air.
chapter
38
4 38
IV 38
19#2
S2
In the world to come, the irascible man will not be counted among the angels, nor will the[headship?] be confided to him. Indeed, he does not see that because of passion he readily loses his temper with those who are led by him, [and thus] he descends from vision and rejects those who are in danger. For these two things are foreign to the angelic order.
chapter
39
4 39
IV 39
19#2
S2
If in the worlds to come God shows his wealth to the logikoi, it is clear that He will do this in those who will be after Him who comes because before Him the logikoiwould not be able to receive His holy riches .
chapter
40
4 40
IV 40
19#2
S2
The Key of the Kingdom of Heaven is the spiritual gift which partially reveals the intellections of the praktike and of the nature, and those of the logoi which concern God.
chapter
41
4 41
IV 41
19#2
S2
Before his coming the Christ showed to men an angelic body, and more recently He has not shown them the body He has now: rather, he has revealed [the body] which they should [?will]have.
chapter
42
4 42
IV 42
19#2
S2
The promise of the hundredfold is the contemplation of beings, and eternal life is the knowledge of the Blessed Trinity: This, then is eternal life; to know you, the only true God
chapter
43
4 43
IV 43
19#2
S2
If the Christ who has appeared to Jacob on the ladder designates natural contemplation, the appearance of the ladders provides information concerning the path of the praktike:but if it means the knowledge of the Unity, the ladder is the symbol of all worlds.
chapter
44
4 44
IV 44
19#2
S2
The Sabbath is the rest of the reasoning soul, in which it is naturally made not to cross the limits of nature.
chapter
45
4 45
IV 45
19#2
S2
It is not those who adore them, but rather those who sacrifice to them that the divine powers repel; and of this we have been clearly apprised in Judges, by Manoah.
chapter
46
4 46
IV 46
19#2
S2
The four corners signify the four elements, the object which appeared means the dense world, and the different animals are symbols of the orders of men: and it is this which appeared to Peter on the roof.
chapter
47
4 47
IV 47
19#2
S2
With those who approach obscure matters and want to write on them the demon of anger fights night and day, that [demon] which is accustomed to blind the thought and to deprive it of spiritual contemplation.
chapter
48
4 48
IV 48
19#2
S2
The intelligible turban is faith which is inflexible and not susceptible to fear.
chapter
49
4 49
IV 49
19#2
S2
Among all pleasures, there is one coextensive with the sustasis of the nous: namely, the [pleasure] accompanying knowledge, for all will pass away in the world to come.
chapter
50
4 50
IV 50
19#2
S2
There is a good love that is eternal: namely, that which true knowledge chooses for itself, and which is said to be inseparable from the nous.
chapter
51
4 51
IV 51
19#2
S2
In second natural contemplation, it is said that some are leaders, and others ar submissive to leaders, of necessity. But, in the Unity there will not be those who are leaders, neither those who are submitted to leaders; but all will be gods.
chapter
52
4 52
IV 52
19#2
S2
The intelligible blade is the knowledge of the Blessed Trinity.
chapter
53
4 53
IV 53
19#2
S2
Knowledge diminishes and decreases among those who build the tower with viciousness and with false doctrines; they run aground on ignorance and confusion of ideas["intellections"], in the same way as those also who construct the tower.
chapter
54
4 54
IV 54
19#2
S2
In all languages words make known names, and [so] objects are known. In this way the words of the Apostles offered in the Hebrew language were transformed into the names and the words of (other) languages; [and] because of this all peoples had knowledge of what was revealed.
chapter
55
4 55
IV 55
19#2
S2
The words [?names] of the virtues are virtues’; and he who hears the words but does not practice them. sees virtue [as] in [that] shadowwhich is the face of the soul. .
chapter
56
4 56
IV 56
19#2
S2
The intelligible ephod is the state of the reasoning soul, in which a man customarily practices his virtues.
chapter
57
4 57
IV 57
19#2
S2
The Christ has appeared as creator by the multiplication of loaves, by the wine of the[marital] union, and by eyes of the man born blind.
chapter
58
4 58
IV 58
19#2
S2
God, when he created the logikoi, was not in anything; but, when he creates the corporal nature and worlds which arise from it, he is in his Christ.
chapter
59
4 59
IV 59
19#2
S2
If an essence is not said to be superior or inferior to an[other] essence, and that a demon has been designated by our Savior as worse that an[other] demon, it is evident that it is not by their essence that demons are bad.
chapter
60
4 60
IV 60
19#2
S2
To those who blaspheme against the Creator and speak ill of this body of our soul: who will demonstrate the grace that they have received, [namely] while they are passible, to have been joined such an organon? They testify in favor of my words, who in hallucinations of dreams are terrified by demons and escape into wakefulness as [if] beside angels, when the body awakens abruptly.
chapter
61
4 61
IV 61
19#2
S2
"Interpretation" is explanation of the commandments for the consolation of the simple.
chapter
62
4 62
IV 62
19#2
S2
It is necessary for the nous to be instructed concerning incorporeal [beings], concerning bodies, or even simply to see objects: for there, indeed, is its life. But it will not see incorporeal[beings], if it be impure in its will, nor bodies, if it should be deprived of the organon that shows it sensible things. What, then, will they give to the dead soul for contemplation, those who despise the Creator and also malign our body here?
chapter
63
4 63
IV 63
19#2
S2
The propitiatory is. spiritual knowledge, which conducts the soul of the praktikoi.
chapter
64
4 64
IV 64
19#2
S2
If ancient Israel, of whom many were not[part] of Israel, accompanied him, is it also thus with the new Israel – that many among the Egyptians did not go out?
chapter
65
4 65
IV 65
19#2
S2
All reasoning nature is divided into three parts: over one reigns life, over the second (reign) death and life, and over the third (reigns) only death .
chapter
66
4 66
IV 66
19#2
S2
The intelligible pectoral is the hidden knowledge of the mysteries of God.
chapter
67
4 67
IV 67
19#2
S2
Objects which fall beneath the soul through the senses move it in order to make it receive their forms within it: for this is the "work" of the nous - to know, like the animals that breathe externally: and [the nous] falls into danger if it does not work, if, in the words of wise Solomon, the light of the Lord is the breath of men. .
chapter
68
4 68
IV 68
19#2
S2
This body of the soul is the image of the house, and sense carries the sign of the windows, by which the nous regards and sees sensible things.
chapter
69
4 69
IV 69
19#2
S2
The intelligible coat is the spiritual teaching that gathers wanderers.
chapter
70
4 70
IV 70
19#2
S2
it is not said to all: Flee from prison, my soul: but to those empowered by purity of soul, to give themselves over, apart from this body, to the contemplation of what has come to be.
chapter
71
4 71
IV 71
19#2
S2
If one of the senses is missing, it deeply saddens those deprived of it: who [then] will be able to endure the deprivation of all, which will occur all at once and deprive him of the admiration for bodies?
chapter
72
4 72
IV 72
19#2
S2
The intelligible trousers are the mortification of the concupiscible part, which been made for the knowledge of God. .
chapter
73
4 73
IV 73
19#2
S2
One in whom the nous always attends to the Lord, in whom the thumikos is full of humility following the memory of God, and in whomepithumia is completely oriented toward the Lord - is it appropriate for him not to fear our adversaries who circle outside our bodies?.
chapter
74
4 74
IV 74
19#2
S2
These among saints who have now been delivered of bodies and have mingled with the choir of angels, it is evident that the latter have come also to our world because of the [divine?]economy.
chapter
75
4 75
IV 75
19#2
S2
The intelligible ephod is the soul’s justice, through which man is accustomed to win fame in works and in irreproachable teachings.
chapter
76
4 76
IV 76
19#2
S2
One who is passionate and who prays to quickly depart (the body) resembles the sick man who asks to the carpenter to quickly break up his bed.
chapter
77
4 77
IV 77
19#2
S2
Objects are outside of the nous, and the contemplation concerning them is constituted within it. But it is not thus with the holy Trinity, for it is solely essential knowledge.
chapter
78
4 78
IV 78
19#2
S2
The Christ is inherited and he inherits; but the Father is only inherited.
chapter
79
4 79
IV 79
19#2
S2
The belt of the high priest is humility of the thumos, which strengthens the nous.
chapter
80
4 80
IV 80
19#2
S2
It is not the Word of God who descended to Sheol and ascended to Heaven, but the Christ, who has the Word [with]in Him; indeed, the coarse body is not receptive of knowledge, and God is known.
chapter
81
4 81
IV 81
19#2
S2
All contemplation by the sign of its intellection is immaterial and incorporeal; but material or immaterial, is said to be that which possesses or that does not possess objects which fall beneath it.
chapter
82
4 82
IV 82
19#2
S2
The refuge is the praktike body of the passible soul, which delivers it from the demons that surround it.
chapter
83
4 83
IV 83
19#2
S2
He who, although impure, escapes from the body should reflect on whether perchance the parent of the one who was killed is not standing by the door and will not accuse him.
chapter
84
4 84
IV 84
19#2
S2
Knowledge is not a quality of bodies, nor are colors qualities of the incorporeals; but knowledge is (a quality ) of the incorporeals, and color is accidentally (a quality) of bodies.
chapter
85
4 85
IV 85
19#2
S2
The demons prevail over the soul when the passions are multiplied, and they render man insensible by extinguishing the powers of his sense organs, for fear that by perceiving a nearby object he will make the nous ascend as from a deep well.
chapter
86
4 86
IV 86
19#2
S2
The nous that possesses a body does not see the incorporeals; and, when it will be incorporeal, it will not see the bodies.
chapter
87
4 87
IV 87
19#2
S2
All contemplation appears with an underlying object, except for the Blessed Trinity.
chapter
88
4 88
IV 88
19#2
S2
Of the three altars of knowledge, two are circumscribed, while the third appears uncircumscribed.
chapter
89
4 89
IV 89
19#2
S2
Who will recount the grace of God? Who will scrutinize the logoi of providence and how the Christ leads the reasoning nature by [means of] varied worlds to the union of the Holy Unity?
chapter
90
4 90
IV 90
19#2
S2
The knowledge of God requires not a soul[skilled in] dialectic, but one that sees: for while impure souls may become dialecticians, seeing is reserved to the pure.
epilogue
ep
4 ep
IV ep
19#2
S2
The End of the Fourth Century
century
5
V
5
V
chapter
1
5 1
V 1
19#2
S2
Adam is the image of Christ, and that of the reasoning nature is Eve, on account of whom the Christ has left his Paradise.
chapter
2
5 2
V 2
19#2
S2
The hearers of the sensible Church are separated from one another only by by [their]place[s]; but in the intelligible [Church], those who are opposed to one another [are separated] by [their]place and [their] bodies.
chapter
3
5 3
V 3
19#2
S2
Just as those who reside in this world catch a very small glimpse of the world to come, so those who are in the last world see something of the luminous rays of the Blessed Trinity.
chapter
4
5 4
V 4
19#2
S2
An archangel is the reasoning essence to whom has been confided the logoi concerning providence and judgement and those of the worlds of angels.
chapter
5
5 5
V 5
19#2
S2
Two among the worlds purify the passible part of the soul, one of them by praktike, and the other by cruel torment.
chapter
6
5 6
V 6
19#2
S2
The contemplation of angels is named [the]celestial Jerusalem and the mountain of Zion: now if those who have believed in Christ have approached the mountain of Zion and the city of the living God, it is therefore in the contemplation of angels which have been and will be[come] those who have believed in Christ, that from which their fathers have come up from and gone down into Egypt.
chapter
7
5 7
V 7
19#2
S2
An angel is the reasoning essence to whom have been confided the logoi that concern providence and judgement and those of the worlds of men.
chapter
8
5 8
V 8
19#2
S2
Those who have cultivated their earth during the six years of praktike, these will feed orphans and widows not in the eighth year but in the seventh; for in the eighth year there are no orphans and widows.
chapter
9
5 9
V 9
19#2
S2
Among men, some will feast with the angels, others will mingle with the brood of demons, and others will be tormented with impure men.
chapter
10
5 10
V 10
19#2
S2
"The first-born" are reasoning natures that, in each of the worlds, approach the higher transformation.
chapter
11
5 11
V 11
19#2
S2
From the order of angels come the order of archangels and that of psychics; from that of psychics (will come that) of demons and of men; and from that of men will come anew that of angels and demons, if a demon is that which, because of an abundance of thumos, has fallen the praktike and has been joined to a darkened and extensive body.
chapter
12
5 12
V 12
19#2
S2
The nous that is divested of the passions and sees the logoi of beings does not henceforth truly receive the eidola that (arrive) through the senses; but it is as if another world is created by its knowledge, attracting to it its thought and rejecting far from it the sensitive world.
chapter
13
5 13
V 13
19#2
S2
The intelligible cloud is the reasoning nature which has been entrusted by God to give drink to those who sleep far from it.
chapter
14
5 14
V 14
19#2
S2
Just as when the sun rises things which are elevated a little from the ground cast a shadow, so also to the nous which begins to approach the logoi of beings, objects appear obscurely.
chapter
15
5 15
V 15
19#2
S2
The nous that is divested of the passions becomes completely like light, because it is illuminated by the contemplation of beings.
chapter
16
5 16
V 16
19#2
S2
The intelligible (large or storm-) cloud is spiritual contemplation which contains within it the logoi of providence and the judgement of those who are on earth.
chapter
17
5 17
V 17
19#2
S2
Just as waves when they rise cast a shadow, and then immediately appear again without shadow, so when the logoi of beings flee from the pure nous,they will immediately be known again.
chapter
18
5 18
V 18
19#2
S2
Demons only imitate colors, forms and size, but the holy powers also know how to transform the nature of the body by disposing it for services that are necessary. And that happens among the composite [natures]; but of the incorporeal nature there are no such logoi, as someone has said.
chapter
19
5 19
V 19
19#2
S2
The resurrection of the body is the passage from the bad quality to the superior quality.
chapter
20
5 20
V 20
19#2
S2
The life vivifies first the living, then those who live and those who are dead; but at the end it will vivify also the dead.
chapter
21
5 21
V 21
19#2
S2
IT is not in all worlds that you will find Egypt; but in the others you will see Jerusalem and the mountain of Sion.
chapter
22
5 22
V 22
19#2
S2
The resurrection of soul is the return from order of passibility has the impassible state.
chapter
23
5 23
V 23
19#2
S2
The multiform movement and the various passions of the reasoning beings (logikoi) have forced the logoi that concern providence to appear obscurely; and their various orders have rendered hidden the logoi that concern judgement.
chapter
24
5 24
V 24
19#2
S2
The logoi which concern judgment are secondary, as has been said, in relation to the logoithat concern the movement and providence.
chapter
25
5 25
V 25
19#2
S2
The resurrection of the nous is the passage from ignorance to true knowledge.
chapter
26
5 26
V 26
19#2
S2
just as it is not the same thing for us to see the light as to speak of the light, even so, to see God is not the same thing as to understand something concerning God.
chapter
27
5 27
V 27
19#2
S2
Thumos, when it is disturbed, blinds the one who sees, and epithumia, when it is moved irrationally, hides visible objects.
chapter
28
5 28
V 28
19#2
S2
The intelligible sword is the spiritual saying that separates the body from the soul, or the vice and the ignorance.
chapter
29
5 29
V 29
19#2
S2
Just as those who come into cities to see their beauty are amazed by looking at each work, so also the nous, when it approaches the logoi of beings, will be filled with spiritual desire and will not withdraw from admiration.
chapter
30
5 30
V 30
19#2
S2
If the kingdom of heaven is the contemplation of beings, and if the former, according to the saying of Our Lord, is within us, and if our inner[self] is occupied by demons, it is therefore quite rightly said that it is said that Philistines occupy the Promised Land. .
chapter
31
5 31
V 31
19#2
S2
The intelligible shield is practical knowledge that guards unharmed the passible part of the soul.
chapter
32
5 32
V 32
19#2
S2
What is contained in the first cup resembles wine, that is the knowldge of incorporeal [beings]; and what (is contained) in the second bears the sign of water, I mean the contemplation of bodies. And it is there that the cup of these two has been mixed for us by Wisdom.
chapter
33
5 33
V 33
19#2
S2
The iniquitous treasurer {steward} cannot till the earth because he has forsaken the virtues of his soul; and the wretch, on the other hand, is ashamed to beg - he who is the teacher of others. And he teaches with anger these who are henceforth below him; he who has withdrawn{into his hermitage(?) condemned}now to remain among the quarrelsome.
chapter
34
5 34
V 34
19#2
S2
The intelligible helmet is spiritual knowledge that guards unharmed the intelligent part of the soul.
chapter
35
5 35
V 35
19#2
S2
If the bread of the reasoning nature is the contemplation of beings, and if we have received the order to eat the former by the sweat of our brow, it is evident that it is by the praktike that we ate the former.
chapter
36
5 36
V 36
19#2
S2
Those who have inherited the Promised Land will slay with all their might the Philistines who are there, for fear that, when Joshua becomes old among them, he will not cease going out with their force, and so they not again become slaves of the Philistines.
chapter
37
5 37
V 37
19#2
S2
The intelligible [fish-]hook is the spiritual teaching that draws the soul from the depth of vice towards virtue.
chapter
38
5 38
V 38
19#2
S2
He who fights for apatheia will arm himself with the commandments, and he who (fights) for the truth will exterminate his enemies with knowledge. The defeat of the first occurs when he does what the law forbids and [defeat] of the second when he takes the lead in false teachings and opinions.
chapter
39
5 39
V 39
19#2
S2
In pure thoughts [there] is imprinted a splendid sky to see and a spacious region where it appears how the logoi of beings and of the holy angels approach those who are worthy. And this vision that is imprinted - irritation causes it to be seen [only]obscurely, and anger when it flames up destroys it completely.
chapter
40
5 40
V 40
19#2
S2
The intelligible mountain is spiritual contemplation placed at a great height which it is difficult to approach: when the nous has attained it, it will become a seer of all the objects lying below.
chapter
41
5 41
V 41
19#2
S2
One in whose soul the intelligible world is completely imprinted abstains from all corruptible desire, and is henceforth ashamed of what formerly gave him pleasure, his logismoi reproaching him for his former insensitivity.
chapter
42
5 42
V 42
19#2
S2
The world created in the mind seems difficult to see by day, the nous being distracted by the senses and by the sensible light that shines; but at night it can be seen, luminously imprinted at the time of prayer
chapter
43
5 43
V 43
19#2
S2
The intelligible path is the state of the reasoning soul, on which the nous as it advances will encounter objects and will understand their logoi.
chapter
44
5 44
V 44
19#2
S2
If the anger of dragons is their wine and if the Nazarenes in accordance with the law abstain from wine, the law has therefore ordained that the Nazarines are to be without anger.
chapter
45
5 45
V 45
19#2
S2
The nous is named head of the the soul, and virtues are signified by the word hair; when he will be deprived of it, the Nazarene will be separated from gnowledge and will be taken bound by his enemies .
chapter
46
5 46
V 46
19#2
S2
The high priest is He who addresses supplications to God for all reasoning nature and separates some from evil, and others from ignorance.
chapter
47
5 47
V 47
19#2
S2
We honor angels non because of their nature, but on account of their virtue; and we insult demons on account of the vice that is in them.
chapter
48
5 48
V 48
19#2
S2
Alone of all bodies, the Christ is adorable by us because he alone has within him the Word of God.
chapter
49
5 49
V 49
19#2
S2
The new God is he who cannot make anything to exist, or he who is united to evil.
chapter
50
5 50
V 50
19#2
S2
Only the Blessed Trinity is adorable in itself, by which, finally, the incorporeal and the corporeal nature in the beginning became something out of nothing.
chapter
51
5 51
V 51
19#2
S2
One who sees the Creator according to the harmony of beings - it is not [God’s] nature that he knows, rather he knows His wisdom by which He has made everything: and I do not mean the essential wisdom, but that which appears in beings, that which is called natural contemplation by those who are expert in these things. And if this is so, what is the madness of those who say they know the nature of God!
chapter
52
5 52
V 52
19#2
S2
a pure nous has need of the logoi of bodies, a purer (nous) [needs] the logoi of incorporeals, and a (nous) purer than the latter [needs] the Blessed Trinity.
chapter
53
5 53
V 53
19#2
S2
The spiritual sacrifice is the pure conscience that puts on the state of the nous as on an altar.
chapter
54
5 54
V 54
19#2
S2
Just as it is more difficult for us to see thelogoi of the incorporeals that [to perceive] through the senses objects which approach us, so it is more difficult for us to know the logoi of bodies that to see the bodies themselves.
chapter
55
5 55
V 55
19#2
S2
The Blessed Trinity is not a thing that would be entangled into contemplation; Indeed, that occurs only to created beings. Thus one will call it holy essential knowledge.
chapter
56
5 56
V 56
19#2
S2
One who is separated from objects, has not[necessarily] also fallen completely from the contemplation that concerns them; nor is one who lost contemplation, [necessarily] outside of objects. But it is not the same concerning the Blessed Trinity; indeed, we that it is solely essential knowledge.
chapter
57
5 57
V 57
19#2
S2
Just as we now approach sensible objects through the senses, and eventually when we are purified we will also know their logoi; so we first see objects, and when we are further purified, we will also see the contemplation concerning them, after which it is possible henceforth to also know the Blessed Trinity
chapter
58
5 58
V 58
19#2
S2
The nous discerns sensations not as sensible, but as sensation; and sensation discerns sensible things not as objects but as sensible objects.
chapter
59
5 59
V 59
19#2
S2
Sensation does not discern sensation; rather it discerns only the sense-organs, not as sense-organs, but as sensible [objects]. The nous discerns sensation as sensation and the organs of sense as organs of sense.
chapter
60
5 60
V 60
19#2
S2
The power of the nous that sees spiritual natures is one thing; that (power) which knows the contemplations which concern them is another. But(only) one is the power which knows and understands Blessed Trinity.
chapter
61
5 61
V 61
19#2
S2
Whenever we consider material [things], we come to the memory of their contemplations; and when we receive their contemplation we again distance ourselves from material [things]. But this is not what happens in regard to the Blessed Trinity; because it is solely essential contemplation.
chapter
62
5 62
V 62
19#2
S2
The nature of the Trinity is not known through ascents or descents. Indeed, [since] there are no subjacent objects, its nature does not admit analysis: for elucidating the nature of bodies would finally make [that nature] consist of matter and form; and in elucidating the incorporeal natures, one would return it to natural (? common) contemplation and to those substance susceptible of opposition. But it is not possible to know the nature of the Blessedtrinity by this means.
chapter
63
5 63
V 63
19#2
S2
Investigation brings us back to the beginning of objects, and properly-measured knowledge renders visible the wisdom of the Creator; but it is not [by] following these signs that we see the Blessed Trinity. For it is without beginning, nor do we say that the wisdom in these objects is God, if these beginnings accord in the contemplation of nature with things of which they are the beginnings. Indeed, such a wisdom is knowledge without substance, which appears only in objects.
chapter
64
5 64
V 64
19#2
S2
Just as a mirror remains unstained by images that are observed there, so the impassible soul (remains without being stained) by things that are on earth.
chapter
65
5 65
V 65
19#2
S2
The praktikos is the servant of separation, and the gnostikos the assistant of wisdom.
chapter
66
5 66
V 66
19#2
S2
the nous is not united to knowledge until it has united the passible part of its soul to its proper virtues.
chapter
67
5 67
V 67
19#2
S2
If reasoning natures bear the sign of trees and if the latter grow in water, it is rightly said that knowledge is called the spiritual water which flows from the source of life.
chapter
68
5 68
V 68
19#2
S2
The intelligible Philistine is he who is opposed to those who enter through inheritance into the Promised Land.
chapter
69
5 69
V 69
19#2
S2
The Blessed Trinity is the sign of the blessed water, and the Tree of Life is the Christ who drinks there.
chapter
70
5 70
V 70
19#2
S2
Just as our body is said to be in a place, thenous is also (said to be) in a kind of knowledge; for this reason knowledge is accurately termed the place[of the nous’].
chapter
71
5 71
V 71
19#2
S2
The intelligible hero is he who strives to go out with those who have entered the Promised Land..
chapter
72
5 72
V 72
19#2
S2
If the four sources came from only one river, one should say, "the world where there was only one river", so that the body also discerns the Paradise from which it will drink.
chapter
73
5 73
V 73
19#2
S2
The nous marvels, when it sees objects, and it is not disturbed in contemplating them; instead it runs as if towards its family and friends.
chapter
74
5 74
V 74
19#2
S2
The intelligible city is the spiritual contemplation which contains the spiritual natures.
chapter
75
5 75
V 75
19#2
S2
The more the nous divests itself of the passions, the more it approaches objects; and, according to the level of its rank, it also receives knowledge. And [in] all the ranks in which it will stand it will know the contemplation proper [to that rank].
chapter
76
5 76
V 76
19#2
S2
Knowing Natures examine objects, and the knowledge of objects purifies the Knowers.
chapter
77
5 77
V 77
19#2
S2
The intelligible gates are the virtues of the reasoning soul and praktike which have been constituted by the power of God.
chapter
78
5 78
V 78
19#2
S2
Bodies of demons neither grow nor diminish and a strong stench accompanies them, by which they also put our passions into motion; and they are easily known by those who have received from the Lord the power to perceive this odor.
chapter
79
5 79
V 79
19#2
S2
Everything that falls under the nous’power to see the incorporeals is completely within its nature. But as for those who have seen by means of the other (power) that cannot be connatural to [thenous], if it is the same power that knows [both] the intellection of the incorporeals and the Blessed Trinity.
chapter
80
5 80
V 80
19#2
S2
The intelligible deadbolt (or bar) is the free mastery of itself, which does not weaken because of goodness.
chapter
81
5 81
V 81
19#2
S2
When the nous will have received essential knowledge, then it will also be called "God" , because it will also be able to found varied worlds.
chapter
82
5 82
V 82
19#2
S2
The intelligible wall is apatheia of the soul, which the demons do not approach.
chapter
83
5 83
V 83
19#2
S2
We have found that all the circumcisions are seven: four of them are of the sixth day, one of them of the seventh day, and the others of the eighth day.
chapter
84
5 84
V 84
19#2
S2
The intelligible temple is the pure nous, which keeps [safe] within it the full manifold wisdom of God ; the temple of God is he who is a seer of the blessed Unity, and the altar of God is the contemplation of the Blessed Trinity.
chapter
85
5 85
V 85
19#2
S2
The first nature is for the One, the second towards the One, and the same in the One.
chapter
86
5 86
V 86
19#2
S2
The solitary who loves vainglory is he who, before apatheia, seeks to be glorified by men in things that are not made for the apatheia and the knowledge of God.
chapter
87
5 87
V 87
19#2
S2
The knowledge of seconds is in the first, and that of the first in it; but the second is not known.
chapter
88
5 88
V 88
19#2
S2
Zion is the sign of the first knowledge, and Egypt the token of all vice; but the symbol of natural contemplation is Jerusalem, or it is the mountain of Zion, summit of the city.
chapter
89
5 89
V 89
19#2
S2
Just as the destruction of the last world will not be accompanied by a creation, so the creation of the first world is not preceded by a destruction.
chapter
90
5 90
V 90
19#2
S2
Objects such as they naturally are - either the pure nous sees [them], or the spiritual saying of the wise makes them know. But one who is deprived of these two proceeds to indict the writer. 1.
epilogue
ep
5 ep
V ep
19#2
S2
The End of the Fifth [Century]
century
6
VI
6
VI
chapter
1
6 1
VI 1
19#2
S2
What the contemplation of beings is, the Holy Bible has not made known; but how it may be approached by the practice of commandments and by true doctrines, it has taught in an obvious fashion.
chapter
2
6 2
VI 2
19#2
S2
Twofold is the contemplation of this world: the one obvious and dense, the other spiritual and intelligible. The first contemplation [can be]approached by the impious and demons; and the second by the just and the angels of God. And just as the angels comprehend spiritual contemplation more than the just, similarly more than the impious do the demons comprehend the dense contemplation - which it is thought they also provide to some of those who belong to them; and we, we have learned from the Holy Bible that the holy angels also practice this.
chapter
3
6 3
VI 3
19#2
S2
The sensible nations are distinguished from one another by places, by laws, by languages, by clothes and sometimes also by qualities. The intelligible and holy (nations) (are distinguished) by worlds, by bodies, by knowledges and, it is said, also by languages. The father of first is Adam, and that of the second is the Christ, of whom Adam is (the representation).
chapter
4
6 4
VI 4
19#2
S2
The Father is considered before the Son as Father, before the Holy Spirit as Principle, and He is anterior to the incorporeals and to the corporeals as Creator.
chapter
5
6 5
VI 5
19#2
S2
The Uncreated is one before whom, because he is [such] by his essence, there is nothing which is prior.
chapter
6
6 6
VI 6
19#2
S2
Just as the knife circumcizes the sensible Jew, in the same way the praktiké (circumcizes) the intelligible (Jew), he whom Christ has symbolically named the sword he has hurled into the world.
chapter
7
6 7
VI 7
19#2
S2
If the eighth day is the symbol of the resurrection, and Christ is the resurrection, those therefore who are circumcized on the eighth day are circumcized in Christ.
chapter
8
6 8
VI 8
19#2
S2
Just as Paradise is the {academy?} of the just, so also Sheol is capable of being the torment of the impious.
chapter
9
6 9
VI 9
19#2
S2
If time is considered with generation and destruction, the generation of the incorporeals is therefore timeless, because there is no destruction prior to this generation.
chapter
10
6 10
VI 10
19#2
S2
The Blessed Trinity is not like a tetrad, a pentad, or a hexad; indeed, these "numericals" are forms without substance; but the Blessed Trinity is essential knowledge.
chapter
11
6 11
VI 11
19#2
S2
The numerical triad is accompanied by a tetrad, but the Blessed Trinity is not accompanied by a tetrad; it is not therefore a numerical triad.
chapter
12
6 12
VI 12
19#2
S2
The numerical triad is preceded by a numerical diad, but the Blessed Trinity is not preceded by a numerical diad; indeed, it is not a numerica; triad.
chapter
13
6 13
VI 13
19#2
S2
The numerical triad is constituted by addition of units without substance; but it is not by addition of such units that the Blessed Trinity is constituted; it is not therefore a triad that is [constituted] with numbers.
chapter
14
6 14
VI 14
19#2
S2
The Christ is not connatural with the Trinity. Indeed, he is also not essential knowledge; but he alone always has essential knowledge inseperably[with]in him. But Christ - I mean to say he who has come with the Word- God and in spirit is the Lord - is inseparable from his body; and by th[at] union he is connatural with his Father, because he is also essential knowledge.
chapter
15
6 15
VI 15
19#2
S2
The feet of Christ are praktike and contemplation; and if he puts all his enemies beneath his feet, all therefore will know praktike and contemplation.
chapter
16
6 16
VI 16
19#2
S2
Christ is he who, proceeding from essential knowledge and from incorporeal and corporeal nature has appeared to us: and [any]one who says "two Christs" or "two Sons" resembles someone who calls the sage and his wisdom two sages or two wisdoms.
chapter
17
6 17
VI 17
19#2
S2
A holy power is that which has been constituted by the contemplation of beings and by incorporeal nature and corporeal (nature).
chapter
18
6 18
VI 18
19#2
S2
There was a time when Christ had no body; but there there was never [a time] when the Word of God was not in him. For it is with his genesis, , that the Word of God has also resided in him..
chapter
19
6 19
VI 19
19#2
S2
Conversion is the ascent away from (the)movement and away from vice and ignorance towards knowledge of the Blessed Trinity.
chapter
20
6 20
VI 20
19#2
S2
Before the movement, God was good, powerful, sage, creator of the incorporeals, father of the logikoi and omnipotent; after the movement, he has become creator of bodies, judge, governor, physician, shephers, doctor, merciful and forbearing, and again door, way, lamb, high priest, with the other names that are spoken by modes. And he is Father and Principle even before the creation of the incorporeals: Father of the Christ, and Principle of the holy Spirit.
chapter
21
6 21
VI 21
19#2
S2
Virtue is that state of the reasoning soul in which it is difficult to move it towards evil.
chapter
22
6 22
VI 22
19#2
S2
If sensible words can make known even objects in the world to come, it is evident that sages of this world will also receive the kingdom of Heaven. But if it is the purity of the nous [sic, = "consciousness"] that sees and the appropriate word from it that makes [it]know, the sages of this world will be kept far from the knowledge of God.
chapter
23
6 23
VI 23
19#2
S2
Just as this saying here informs concerning objects in this world, so the saying of the spiritual body will make known objects of the world to come.
chapter
24
6 24
VI 24
19#2
S2
If those, who in the world to come will be angels, also rule over five or on ten cities; it is evident that they will also receive the knowledge that can impel reasoning souls from vice to virtue, and from ignorance to the knowledge of God.
chapter
25
6 25
VI 25
19#2
S2
When demons are unable to move[tempting-]thoughts against the gnostikos, then they close his eyes by means a of severe cold and lead him into a heavy sleep; because the the bodies of demons are very cold, similar to ice.
chapter
26
6 26
VI 26
19#2
S2
Just as it is not fire itself that is in our bodies, but it its quality that has been put in them, so also in the bodies of demons it is not earth itself nor water itself, but their qualities that the Creator has sown there.
chapter
27
6 27
VI 27
19#2
S2
If all the nations will come and prostrate before the Lord , it is evident that even the nations that want war will come. And if this is so, then all the natures of the logikoi will prostrate before the name the Lord Who will make known the Father Who is in Him. Indeed, that is the Name higher than every other name. .
chapter
28
6 28
VI 28
19#2
S2
The Father is the [pro]genitor of essential knowledge.
chapter
29
6 29
VI 29
19#2
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The Father is he who has a reasoning nature that is united to the knowledge of the Trinity.
chapter
30
6 30
VI 30
19#2
S2
The Father is he who has a reasoning nature that is united to the contemplation of beings.
chapter
31
6 31
VI 31
19#2
S2
Begotten is one who has been begotten by someone, as by a father 1
chapter
32
6 32
VI 32
19#2
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[But] engendered is one who has been engendered by someone (as by a creator).
chapter
33
6 33
VI 33
19#2
S2
When the Christ will no longer be imprinted in the varied worlds and in names of all kinds, then he also will be submitted to God the Father and will delight in the knowledge of him alone, which is not divided in worlds and in increases of the logikoi.
chapter
34
6 34
VI 34
19#2
S2
In the worlds God will change the body of our humiliation into the resemblance of the glorious body of the Lord; and after all the worlds he will also bring us to the resemblance of the image of his Son , if the image of the Son is essential knowledge of God the Father.
chapter
35
6 35
VI 35
19#2
S2
By the intellections of the commandments holy angels purify us from evil and render us impassible; by those of nature and by the divine logoi, they liberate us from ignorance and make us wise and Knowers.
chapter
36
6 36
VI 36
19#2
S2
He who was created to be the plaything (orlaughing-stock) of the angels of God, would [?this]not be he who was the initiator of the movement; and at the beginning has transgressed the borders of wickedness, and because of that has been called the. beginning of the Lord’s creatures ?
chapter
37
6 37
VI 37
19#2
S2
Just as cranes fly in form of letters although they do not know letters, so also the demons recite sayings concerning the fear of God, although they do not know the fear of God.
chapter
38
6 38
VI 38
19#2
S2
The intelligible cross is voluntary mortification of the body, which perfects the chastity of Christ.
chapter
39
6 39
VI 39
19#2
S2
The genesis of Christ is the regeneration of our interior man , which the Christ, like a good builder, has founded on the principal stone of the structure of his body in building it.
chapter
40
6 40
VI 40
19#2
S2
The crucifixion of Christ is the mortification of our old man, the canceling out of the sentence levelled against us and the remission makes us return to life.
chapter
41
6 41
VI 41
19#2
S2
The complete withdrawal softens the concupiscible portion of the soul and renders hard thethmikon (irascible).
chapter
42
6 42
VI 42
19#2
S2
The death of Christ is the mysterious operation that restores to eternal life those who have hoped in him in this life.
chapter
43
6 43
VI 43
19#2
S2
The providence of God accompanies free will; but his judgment considers the order of the logikoi.
chapter
44
6 44
VI 44
19#2
S2
The spiritual demonstration is the carrying out of things that have been predicted in a divine manner by the Holy Spirit.
chapter
45
6 45
VI 45
19#2
S2
Not one of the [subsequent] worlds has been superior to the first world; indeed, it is said that the former was made from the principal quality: and a[spiritual] athlete has apprised us that in [the first world] will be accomplished all worlds, and Knower.
chapter
46
6 46
VI 46
19#2
S2
The kithara is the praktike soul moved by the commandments of Christ.
chapter
47
6 47
VI 47
19#2
S2
The judgment of God will cause to enter into the Promised Land whoever will have followed Joshua, by giving to him a spiritual body and an appropriate world; but those who, because of the abundance of their goods will not have been able to obtain it, he will install on the shore of the Jordan according to their rank.
chapter
48
6 48
VI 48
19#2
S2
The harp is the pure nous which is moved by spiritual knowledge.
chapter
49
6 49
VI 49
19#2
S2
Egypt signifies vice, the desert the praktikethe land of Juda the contemplation of bodies,Jerusalem [contemplation] of the incorporeal, andZion is the symbol of the Trinity.
chapter
50
6 50
VI 50
19#2
S2
Everything that is a part of this world belongs to corporeal nature; and everything that belongs to corporal nature is a part of this world.
chapter
51
6 51
VI 51
19#2
S2
Since of all powers of the soul the reasoning part is the most honorable because it alone acts with[?is united to?] wisdom - the first of all virtues being wisdom; our wise master has also called it the spirit of filial adoption.
chapter
52
6 52
VI 52
19#2
S2
Many passions are hidden in our souls which, when they escape our notice, temptations sharply reveal to us. And it is necessary to guard the heart with all vigilance , so that, when some matter occurs which induces a passion [within us], we are not suddenly snatched up by demons to perform something forbidden by God.
chapter
53
6 53
VI 53
19#2
S2
The intelligible arrow is the evil logismos, which is constituted by the passible part of the soul.
chapter
54
6 54
VI 54
19#2
S2
If the nous discerns words and if the names and the words make objects known, the noustherefore discerns objects.
chapter
55
6 55
VI 55
19#2
S2
It is when the nous approaches the intelligible that it is no longer united to the logismos that comes from the passible part of the soul.
chapter
56
6 56
VI 56
19#2
S2
If vision is said [ to consist] in sensation and in thought, and if Christ comes in the same way the disciples saw him ascend to heaven (Acts 1:11, how can it be said that they saw him? Rather, it is known that at all times Christ truly ascends in the holy, while he passes in descending towards the others.
chapter
57
6 57
VI 57
19#2
S2
The recompense which reasoning nature will receive before the tribunal of Christ - these are spiritual or dark bodies, and the contemplation or ignorance appropriate to them: and for this reason it is said that the Christ whom we await comes for some as this and for others as that.
chapter
58
6 58
VI 58
19#2
S2
Of those bodies that have been stable in the series of changes it is said that that they will depart spiritual bodies. But whether that will happen at the end (by separation?) from matter or from organa which will have come to be - you, too, [should] examine [this].
chapter
59
6 59
VI 59
19#2
S2
Twofold is the providence of God: one part, it is said, cares for the sustasis of bodies and incorporeal [beings]; and the other urges the logikoiaway from vice and ignorance towards virtue and knowledge.
chapter
60
6 60
VI 60
19#2
S2
Sterile is the nous which is deprived of spiritual doctrine, or which lacks seeds sown by the Holy Spirit.
chapter
61
6 61
VI 61
19#2
S2
If God is the God of the living and not of dead, and if, according to the saying of holy Moses, the mediums question the dead , it is not Samuel that the medium caused to come up from the dead; for he is not dead but alive.
chapter
62
6 62
VI 62
19#2
S2
Sterile is the reasoning soul that is always learning and is never able to attain to true knowledge.
chapter
63
6 63
VI 63
19#2
S2
Just as those whose vision is unhealthy and who look the sun are trouble by their tears and see phantasms in the air, so also the pure nous, when it has been disturbed by anger, cannot receive spiritual contemplation; but it sees a kind of fog that rests on objects.
chapter
64
6 64
VI 64
19#2
S2
Just as by the sensible healing of the paralytic our Savior has enlightened us concerning intelligible healing and by that which is manifest has confirmed what is hidden, so by the sensible exodus of the sons of Israel he has shown us the exodus out of vice and ignorance.
chapter
65
6 65
VI 65
19#2
S2
The mystery is the spiritual contemplation that is not accessible to everyone.
chapter
66
6 66
VI 66
19#2
S2
The knife of stone is the teaching of Christ our Savior, which circumcized with knowledge the nous that is covered by the passions.
chapter
67
6 67
VI 67
19#2
S2
More worlds will increase, also more names and logoi which are appropriate for them will make us know the blessed Trinity.
chapter
68
6 68
VI 68
19#2
S2
"Submission" is the consent of the will of the reasoning nature with a view to the knowledge of God.
chapter
69
6 69
VI 69
19#2
S2
Angels see men and demons; men are deprived of seeing angels and demons, and demons see only men.
chapter
70
6 70
VI 70
19#2
S2
"Submission" is that weakness of the reasoning nature that cannot cross the limits of its rank; thus indeed, he has put all [things] under his feet, according to the saying of Paul .
chapter
71
6 71
VI 71
19#2
S2
Just as to the sensible Israel are opposed sensible nations, in the same way to the intelligible Israel are opposed intelligible nations.
chapter
72
6 72
VI 72
19#2
S2
The logos of matter is one thing; the [logos] of the quality that can make it known is another; [still]another is that [logos] of their internal part close to elements, another is that of the sensible elements, another is the contemplation of the body; [and]another is that of the human organon .
chapter
73
6 73
VI 73
19#2
S2
It is not because the nous is incorporeal that it bears the likeness of God, but because it has been made receptive of Him. And if it is because it is incorporeal that it bears the likeness of God, it is therefore essential knowledge; and it is not by receptivity that it has been made [in] the image of God. But examine whether this is the same thing, the fact that it is incorporeal and the fact that it is able to receive knowledge, or quite otherwise, like a statue and its bronze.
chapter
74
6 74
VI 74
19#2
S2
The Christ will come before the judgement to judge the living and the dead, and he will be known after the judgement, if the Lord is known by the judgement he renders.;
chapter
75
6 75
VI 75
19#2
S2
The first knowledge that is in the logikoi is that of the BlessedTrinity; then there took place the movement of freedom, the beneficial providence and the non-abandonment, and then the judgement, and again the movement of freedom, providence, the judgment, and that up to the Blessed Trinity. Thus a judgment is interposed between the movement of freedom and the providence of God.
chapter
76
6 76
VI 76
19#2
S2
If "He who has ascended above all the heavens" has "accomplished everything" , it is evident that each of the ranks of celestial powers has truly learned the logoi concerning providence, by which they rapidly impel towards virtue and the knowledge of God those who are beneath them.
chapter
77
6 77
VI 77
19#2
S2
Did Gabriel announce to Mary the departure of Christ from the Father, or his arrival from the world of angels into the world of men? Investigate, too, this subject: did the disciples who lived with him in his corporeal state comewith him from the world that is seen by us, or from another world or worlds; and is this so for some of them, or for all? And investigate yet again whether it is because of the psychic state they had achieved that they attained to become disciples of the Christ.
chapter
78
6 78
VI 78
19#2
S2
Equivalent in body is one who is is equal in quality.
chapter
79
6 79
VI 79
19#2
S2
The body of the Christ is connatural with our body, and his soul is of the nature of our souls; but the Word which is in him essentially is coessential with the Father.
chapter
80
6 80
VI 80
19#2
S2
equivalent to the reasoning substance is he who is equal in knowledge.
chapter
81
6 81
VI 81
19#2
S2
Just as it is not possible for a reasoning nature to be with the body apart from the world, so it is not possible for it, apart from the body, to be in the world.
chapter
82
6 82
VI 82
19#2
S2
It is said that God is in corporeal nature like the architect in the things that have been made by him; and, like one, it is said who is as [if] in the statue, if he happened to have made a wooden statue.
chapter
83
6 83
VI 83
19#2
S2
It is said that the nous ssees things that it knows and that it does not see things that it does not know; and because of this it is not all thoughts that the knowledge of God forbids it, but those which assail it from thumos and epithumia and those which are against nature
chapter
84
6 84
VI 84
19#2
S2
The choleric part of the soul is joined with the heart, where its intelligence also is; and its concupiscible part is joined with the flesh and blood, if it is necessary us to distance the heart from anger and the flesh from vice.
chapter
85
6 85
VI 85
19#2
S2
If all powers that we and the beasts have in common belong to corporeal nature, it is therefore evident that thumos and epithumia do not seem to have been created with the reasoning nature before the movement.
chapter
86
6 86
VI 86
19#2
S2
Holy angels instruct some men through the word; they bring others back by means of dreams; they render still others chaste by nocturnal terrors, and they make others return to virtue though blows.
chapter
87
6 87
VI 87
19#2
S2
The nous, according to the saying of Solomon, is joined to the heart; and the light which appears to it passes by coming from the sensible head.
chapter
88
6 88
VI 88
19#2
S2
It is not the holy angels only who work with us for our salvation, but also the stars themselves; if in the days of Baraq they shot from heaven in the war with Sisara.
chapter
89
6 89
VI 89
19#2
S2
Just as in this world Our Lord has been first-born from the dead, in the same way in the world to come he will be first-born of many brothers.
chapter
90
6 90
VI 90
19#2
S2
Whoever will have obtained spiritual knowledge will help the holy angels and will return reasoning souls from vice to virtue and from ignorance to knowledge.
epilogue
ep1
ep1
19#2
S2
Scrutinize our words, O our brothers, and explicate with zeal these centuries, according to the number of the six days of creation.
epilogue
ep2
ep2
19#2
S2
The End of the Six Centuries of the Blessed Evagrius