{"slug":"khazarzar-maximus-confessor-pg-91a-9","id":"greek:khazarzar:khazarzar-maximus-confessor-pg-91a-9","title":"PG_91A_9","title_source":"PG_91A_9","author":"Maximus Confessor","genre":"commentary","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T19:44:18Z","cost_usd":0.030553},"source":{"registry_id":"greek:khazarzar:khazarzar-maximus-confessor-pg-91a-9","work_id":"khazarzar-maximus-confessor-pg-91a-9","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":286,"english_words":71379,"coptic_letters":0,"source_letters":283760,"commentary_units":0,"commentary_kinds":0,"derived_notes":27,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-maximus-confessor-pg-91a-9","status":"warn","blocking":[],"warnings":[{"code":"ratio-warn","i":2,"ratio":0.053}],"stats":{"passages":286,"translated":286,"commentary_passages":0,"commentary_units":0,"english_words":71379,"source_letters":285238,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 286 narrative."},{"kind":"caution","severity":"caution","text":"24 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 1:14; John 4:10."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":286},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΑΠΑΝΤΑ, ΜΑΞΙΜΟΥ τοῦ ΟΜΟΛΟΓΗΤΟΥ * ος Τόμος Δ ΚΕΦΑΛΑΙΑ ΔΙΑΦΟΡΑ ΘΕΟΛΟΓΙΚΑ ΤΕ ΚΑΙ ΟΙΚΟΝΟΜΙΚΑ ΕΤΕΡΑ ΚΕΦΑΛΑΙΑ ΣΧΟΛΙΑ ΕΙΣ ΤΑΣ ΕΠΙΣΤΟΛΑΣ ΤΟΥ ΑΓΙΟΥ ΔΙΟΝΥΣΙΟΥ ΑΡΕΟΠΑΓΙΤΟΥ ος Τόμος Δ ΚΕΦΑΛΑΙΑ ΔΙΑΦΟΡΑ ΘΕΟΛΟΓΙΚΑ ΤΕ ΚΑΙ ΟΙΚΟΝΟΜΙΚΑ * ΚΑΙ ΠΕΡΙ ΑΡΕΤΗΣ ΚΑΙ ΚΑΚΙΑΣ ΕΚΑΤΟΝΤΑΣ ΠΡΩΤΗ (α΄) Ἕν ἐστι τό ὑπεράναρχον καί ὑπερούσιον ἀγαθόν, ἡ ἁγία τρισυπόστατος Μονάς, Πατήρ καί Υἱός καί ἅγιον Πνεῦμα· τριῶν ἀπείρων ἄπειρος συμφυΐα τόν τε τοῦ εἶναι, καί πῶς, καί τί, καί ποῖον εἶναι λόγου πάμπαν τοῖς οὖσιν ἄβατον ἔχουσα. Πᾶσαν γάρ διαφεύγει νόησιν τῶν νοούντων τῆς κατά φύσιν οὐδαμῶς κρυφίας ἐνδότητος ἐξιοῦσα, καί πάσης πασῶν γνώσεων ἀπείρως ὑπερεκτείνεται γνώσεως.\n\n(β΄) Τό κατ᾿ οὐσίαν κυρίως ὅν ἀγαθόν, ἐστί τό μήτε ἀρχήν, μήτε τέλος, μήτε αἰτίαν τοῦ εἶναι τινά κίνησιν ἔχον. Τό δέ μή οὕτως ἔχον, οὐδέ κυρίως ὄν, ὡς ἀρχήν καί τέλος καί αἰτίαν τοῦ εἶναι, καί τήν κατά τό εἶναι πρός αἰτίαν κίνησιν ἔχον. Τό δέ κυρίως οὐκ ὄν, κἄν εἶναι λέγηται, κατά μέθεξιν βουλήσει τοῦ κυρίως ὄντος, καί ἔστι καί λέγεται.","english":"ALL THE WORKS OF MAXIMUS THE CONFESSOR * Volume 4: VARIOUS CHAPTERS, BOTH THEOLOGICAL AND ECONOMIC; OTHER CHAPTERS; SCHOLIA ON THE LETTERS OF SAINT DIONYSIUS THE AREOPAGITE * Volume 4: VARIOUS CHAPTERS, BOTH THEOLOGICAL AND ECONOMIC * AND ON VIRTUE AND VICE, THE FIRST HUNDRED (1)\n\n(1) One is the super-original and super-essential good, the holy tri-hypostatic Monad, Father and Son and Holy Spirit: an infinite conjunction of three infinites, possessing the principle of their being, and how, and what, and of what sort they are, utterly inaccessible to things that exist. For it escapes every conception of those who conceive, in no way going forth from its natural hiddenness of giving, and it extends infinitely beyond every knowledge of all knowledges.\n\n(2) The good that truly exists according to essence is that which has neither beginning nor end nor any motion of cause for its being. That which is not so is not truly existent either, as having a beginning and end and cause of its being, and a motion according to being toward a cause. That which is truly non-existent, even if it is said to exist, exists and is said to exist by participation, by the will of the truly existent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"(γ΄) Εἰ Λόγος προκαθηγεῖται τῆς τῶν ὄντων γενέσεως, οὔτε ἦν, οὔτε ἔστιν, οὔτε ἔσται τοῦ Λόγου λόγος ἀνώτερος. Λόγος δέ, οὐκ ἄνους ἤ ζωῆς ἄμοιρος· ἀλλ᾿ ἔννους καί ζῶν, ὡς γεννῶντα Νοῦν ἔχων οὐσιωδῶς\n\n*\n\nΤό ἔργο τοῦ ἁγίου Μαξίμου χωρίστηκε σέ τόμους καί ἀναγράφονται οἱ σελίδες σύμφωνα μέ τή σειρά \"ΓΡΗΓΟΡΙΟΣ Ο ΠΑΛΑΜΑΣ\" τῶν ἐκδόσεων \"ΤΟ ΒΥΖΑΝΤΙΟΝ\" Θεσσαλονίκη 1992, ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ ΑΣΚΗΤΙΚΩΝ, γιά νά μπορεῖ εὔκολα ὁ ἀναγνώστης νά συμβουλεύεται μετάφραση. Τό κείμενο προέρχεται ἀπό τρεῖς πηγές: 1) ἀπό τήν ἠλεκτρονική βιβλιοθήκη ἑλληνικῶν κειμένων,, ( :// ), 2) κείμενα πού δέν περιλαμβάνονται στό ἀπό τήν πατρολογία τοῦ, τόμος ος καί ος (τά δακτυλογράφησε ἡ μητέρα τοῦ π. Ἀρσενίου Μέσκου), καί 3) τά σχόλια στά ἔργα τοῦ ἁγίου Διονυσίου τοῦ Ἀρεοπαγίτη ἀπό τίς ἐκδόσεις ΒΥΖΑΝΤΙΟ, τό κείμενο περάστηκε ἀπό σκάνερ, ἀκολούθησε ὀπτική ἀναγνώριση χαρακτήρων καί ἔλεγχος. Τόμος καί σελίδα γιά τίς ἐκδόσεις ΒΥΖΑΝΤΙΟ ἀναγράφονται μέ τόν ἀκόλουθο τρόπο:, δηλαδή ἀκολουθεῖ ἡ δέκατη σελίδα τοῦ Β τόμου. Ἐπίσης ὑπάρχει καί ἔνδειξη γιά τήν σελίδα τῆς πατρολογίας ὅταν τό κείμενο προέρχεται ἀπό ἐκεῖ.","english":"(3) If the Logos presides over the generation of beings, there neither was, nor is, nor will be a logos higher than the Logos. And the Logos is not without intellect or devoid of life, but is intelligent and living, as having essentially a Son-begotten Intellect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"check","severity":"info","code":"ratio-warn","text":"Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was."}]},{"i":3,"ref":"p3","source":"* Τό κείμενο προέρχεται ἀπό τήν πατρολογία τοῦ, τόμος ος (τό δακτυλογράφησε ἡ μητέρα τοῦ π. Ἀρσενίου Μέσκου), σέ ἀντιπαράθεση μέ τό κείμενο τῶν ἐκδόσεων \"ΤΟ ΒΥΖΑΝΤΙΟΝ\" τῆς σειρᾶς \"ΓΡΗΓΟΡΙΟΣ Ο ΠΑΛΑΜΑΣ\" Θεσσαλονίκη 1992, ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ ΑΣΚΗΤΙΚΩΝ, τόμος Δ.\n\nὑφεστῶτα, τόν Πατέρα· καί Ζωήν ὑφεστῶσαν οὐσιωδῶς συνυπάρχουσαν, τό Πνεῦμα τό ἅγιον.\n\n(δ΄) Εἷς Θεός, ἑνός Υἱοῦ γεννήτωρ, Πατήρ, καί Πνεύματος ἑνός ἁγίου πηγή· μονάς ἀσύγχυτος, καί Τριάς ἀδιαίρετος· Νοῦς ἄναρχος, μόνου μόνος οὐσιωδῶς ἀνάρχου Λόγου Γεννήτωρ· καί μόνης ἀϊδίου Ζωῆς, ἤγουν Πνεύματος ἁγίου, πηγή. (ε΄) Εἷς Θεός, ὅτι μία Θεότης. Μονάς ἄναρχος, καί ὑπερούσιος, καί ἀμερής καί ἀδιαίρετος· ἡ αὐτή μονάς καί Τριάς, καί τά ἑξῆς. (στ΄) Εἰ πᾶσα μετοχή τῶν μετεχόντων προεπινοεῖται· πάντων δηλαδή σαφῶς ὑπέρκειται τῶν ὄντων ἀσυγκρίτως κατά πάντα τρόπον ἡ τῶν ὄντων αἰτία, κατά φύσιν προϋπάρχουσά τε καί προεπινοουμένη τῶν ὄντων· οὐχ ὡς οὐσία συμβεβηκότων· ἐπεί σύνθετον ἀποδειχθήσεται τό Θεῖον, εἰς συμπλήρωσιν ἔχον τῆς οἰκείας ὑπάρξεως τήν τῶν ὄντων ὑπόστασιν· ἀλλ' ὡς οὐσίας, τό ὑπερούσιον. Εἰ γάρ αἱ μέν τέχναι, τῶν ἐξ αὐτῶν ἐφεῦρον τά σχήματα, ἡ δέ καθόλου φύσις, τά εἴδη τῶν ὑπ᾿ αὐτήν, πολλῷ μᾶλλον ὁ Θεός τάς τῶν ὄντων οὐσίας ἐκ μή ὄντων ὑπέστησεν, ὡς ὑπερούσιος, καί ἔτι μᾶλλον τῆς καθ᾿ ὑπερουσιότητα θέσεως, ἀπείρως ἐξῃρημένος· ὁ καί τάς τέχνας συζεύξας πρός ἐξεύρεσιν σχημάτων τάς ἐπιστήμας, καί τῇ φύσει δούς τήν ἀπεργαστικήν τῶν εἰδῶν ἐνέργειαν, καί αὐτό τό εἶναι τῶν οὐσιῶν, ὅπερ ἐστίν ὑποστησάμενος.","english":"the Father, subsisting; and a Life subsisting substantially and coexisting, the Holy Spirit.\n\n(4) One God, the begetter of one Son, the Father, and the source of one Holy Spirit; a Monad unconfused, and a Trinity undivided; an Intellect without beginning, the sole begetter, substantially, of the only Logos without beginning; and the source of the only eternal Life, that is, of the Holy Spirit. (5) One God, because one Godhead. A Monad without beginning, and supersubstantial, and indivisible and undivided; the same Monad and Trinity, and so on. (6) If every participation of the participants is conceived beforehand, then clearly the cause of beings surpasses all beings incomparably in every way, preexisting by nature and conceived beforehand of beings; not as substance of accidents—for then the Divine would be shown to be composite, having the subsistence of beings as a complement to its own existence—but as the supersubstantial of substance. For if the arts invented the forms of the things that come from them, and universal nature the species of things under it, much more did God establish the substances of beings from non-being, as supersubstantial, and still more, infinitely removed from the position according to supersubstantiality; he who also joined the arts to the sciences for the discovery of forms, and gave to nature the productive activity of species, and himself subsisted the very being of substances, which it is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"(ζ΄) Ὁ τοῖς οὖσι μή κατ᾿ οὐσίαν ὑπάρχων μεθεκτός, κατ᾿ ἄλλον δέ τρόπον μετέχεσθαι τοῖς δυναμένοις βουλόμενος, τοῦ κατ᾿ οὐσίαν κρυφίου παντελῶς οὐκ ἐξίσταται· ὁπότε καί αὐτός ὁ τρόπος, καθ᾿ ὅν θέλων μετέχεται, μένει διηνεκῶς τοῖς πᾶσιν ἀνέκφαντος. Οὐκοῦν, ὥσπερ ὁ Θεός θέλων μετέχεται, καθ᾿ ὅν αὐτός οἶδε τρόπον· οὕτω καί θέλων ὑπέστησε τά μετέχοντα, καθ᾿ ὅν αὐτός ἐπίσταται λόγον, δι᾿ ὑπερβάλλουσαν ἀγαθότητος δύναμιν. Οὐκοῦν τό θελήσει τοῦ πεποιηκότος γενόμενον, οὐκ ἄν εἴη ποτέ θελήσαντι αὐτό γενέσθαι, συναΐδιον. (η΄) Ὁ τοῦ Θεοῦ Λόγος ἐφάπαξ κατά σάρκα γεννηθείς, ἀεί γεννᾶται θέλων κατά πνεῦμα διά φιλανθρωπίαν τοῖς θέλουσι· καί γίνεται βρέφος, ἑαυτόν ἐν ἐκείνοις διαπλάττων ταῖς ἀρεταῖς· καί τοσοῦτον φαινόμενος, ὅσον χωρεῖν ἐπίσταται τόν δεχόμενον· οὐ φθόνῳ σμικρύνων τοῦ οἰκείου μεγέθους τήν ἔκφανσιν, ἀλλά μέτρῳ σταθμίζων τῶν ὁρᾷν ποθούντων τήν δύναμιν. Οὕτως ἀεί καί φαινόμενος ὁ τοῦ Θεοῦ Λόγος τοῖς τρόποις τῶν μετόχων, ἀεί διαμένει κατά τήν ὑπερβολήν τοῦ μυστηρίου, τοῖς πᾶσιν ἀθέατος. Ὅθεν σοφῶς τοῦ μυστηρίου τήν δύναμιν διασκοπήσας ὁ θεῖος Ἀπόστολος, φησίν· Ἰησοῦς Χριστός, χθές καί σήμερον, ὁ αὐτός καί εἰς τούς αἰῶνας· εἰδώς ἀεί καινόν τό μυστήριον, καί μηδέποτε περιλήψει νοός παλαιούμενον. (θ΄) Γεννᾶται Χριστός ὁ Θεός, προσλήψει σαρκός ψυχήν ἐχούσης νοεράν γενόμενος ἄνθρωπος· ὁ παρασχόμενος τοῖς οὖσιν ἐκ μή ὄντων τήν γένεσιν· ὅν Παρθένος ὑπερφυῶς τεκοῦσα, παρέλυσεν οὐδέν τῆς παρθενίας τεκμήριον. Ὡς γάρ αὐτός ἄνθρωπος γέγονεν, οὐκ ἀλλοιώσας τήν φύσιν, οὐδ᾿ ἀμείψας τήν δύναμιν·","english":"(7) He who exists for beings not according to essence is partaken of, but wishing to be partaken of in another manner by those who are able, he does not at all depart from that which is hidden according to essence; since even the manner itself, according to which he is partaken of willingly, remains forever unrevealed to all. Therefore, just as God is partaken of willingly, in the manner he himself knows, so also willingly he established the things that partake, according to the principle he himself understands, through the surpassing power of goodness. Therefore, what has come to be by the will of the Maker could never be coeternal with him who willed it to come to be. (8) The Word of God, once begotten in the flesh, is always begotten willingly in the spirit, through love for mankind, in those who will it; and he becomes a babe, forming himself in them by the virtues; and he appears to the extent that the receiver knows how to contain him; not diminishing the manifestation of his own greatness by envy, but measuring by the capacity of those who long to see. Thus always, even when appearing in the manners of the partakers, the Word of God always remains, by the surpassing nature of the mystery, invisible to all. Hence the divine Apostle, wisely examining the power of the mystery, says: Jesus Christ, yesterday and today, the same and unto the ages; knowing the mystery to be always new, and never made old by the comprehension of a mind. (9) Christ God is begotten, having become man by the assumption of flesh having a rational soul; he who granted to beings their coming to be from non-being; whom a Virgin bore in a manner beyond nature, yet destroyed no proof of virginity. For as he himself has become man, not altering nature, nor changing power;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"οὕτω τήν τεκοῦσαν καί μητέρα ποιεῖ, καί παρθένον διατηρεῖ, θαύματι θαῦμα κατά ταυτό διερμηνεύων ἅμα, καί θατέρῳ κρύπτων τό ἕτερον. Ἐπειδή δι᾿ ἑαυτόν ὁ Θεός ἀεί κατ᾿ οὐσίαν ὑπάρχει μυστήριον, τοσοῦτον ἑαυτόν ἐξάγων τῆς φυσικῆς κρυφιότητος, ὅσον ταύτην πλέον διά τῆς ἐκφάνσεως κρυφιωτέραν ἐργάζεσθαι· καί τοσοῦτον πάλιν μητέρα τήν τεκοῦσαν παρθένον ποιούμενος, ὅσον τήν κύησιν ἄλυτον τῆς παρθενίας δεσμόν ἀπεργάζεσθαι. (ι΄) Καινοτομοῦνται φύσεις, καί Θεός ἄνθρωπος γίνεται· οὐ μόνον ἡ θεία καί σταθερά καί ἀκίνητος, κινουμένη πρός τήν κινουμένην καί ἄστατον, ἵνα στήσῃ τοῦ φέρεσθαι· οὐδέ μόνον ἡ ἀνθρωπίνη δίχα σπορᾶς ὑπέρ φύσιν γεωργοῦσα σάρκα τῷ Λόγῳ τελεσφορουμένην, ἵνα στῇ τοῦ φέρεσθαι· ἀλλά καί ἀστήρ ἐξ ἀνατολῶν ἐν\n\nἡμέρᾳ φαινόμενος, καί τούς μάγους ὁδηγῶν εἰς τόν τόπον τῆς τοῦ Λόγου σαρκώσεως, ἵνα δείξῃ μυστικῶς νικῶντα τήν αἴσθησιν, τόν ἐν νόμῳ καί προφήταις λόγον, καί ὁδηγοῦντα τά ἔθνη πρός τό μέγιστον φῶς τῆς ἐπιγνώσεως. Πρός γάρ ἐπίγνωσιν τοῦ σαρκωθέντος Λόγου σαφῶς ὁ νομικός τε καί προφητικός λόγος, καθάπερ ἀστήρ εὐσεβῶς κατανοούμενος, ὁδηγεῖ τούς κατά πρόθεσιν τῇ δυνάμει κεκλημένους τῆς χάριτος.","english":"Thus he makes her who gave birth also a mother, and keeps her a virgin, interpreting a wonder by a wonder at one and the same time, and by the one concealing the other. Since God always exists as a mystery in essence for his own sake, he brings himself out of his natural hiddenness to the extent that by the manifestation he makes that hiddenness more hidden still; and again he makes her who gave birth a mother and a virgin to the extent that he renders the conception an indissoluble bond of virginity. (10) Natures are innovated, and God becomes man; not only the divine and stable and immovable nature being moved toward the moved and unstable, so that it may stand still from being carried along; nor only the human nature, without seed and beyond nature, cultivating flesh that is brought to perfection by the Word, so that it may stand still from being carried along; but also a star appearing from the east in the day, and guiding the magi to the place of the Word's incarnation, so that it might show mystically the word in the law and the prophets conquering the senses, and leading the nations to the greatest light of knowledge. For toward knowledge of the incarnate Word, clearly the legal and prophetic word, understood piously like a star, guides those who are called in purpose by the power of grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"(ια΄) Ἐπειδή θέλων ἐγώ, τήν θείαν ἐντολήν παρέβην ὁ ἄνθρωπος, καί τό στεῤῥόν μου τῆς φύσεως, θεότητος ἐλπίδι δελεάσας πρός ἡδονήν κατέσυρεν ὁ διάβολος, δι᾿ ἧς ὑποστήσας τόν θάνατον ἡμβρύνετο τρυφῶν τήν φθοράν τῆς φύσεως· διά τοῦτο γίνεται τέλειος ἄνθρωπος ὁ Θεός, μηδέν παραμείψας τῆς φύσεως, πλήν τῆς ἁμαρτίας· ἐπεί μηδέ τῆς φύσεως ἦν· ἵνα σαρκός προβλήματι δελεάσας, ἐρεθίσῃ τόν ἄπληστον δράκοντα περιχανόντα τήν σάρκα καταπιεῖν, γενησομένην αὐτῷ μέν δηλητήριον, τῇ δυνάμει τῆς ἐν αὐτῇ θεότητος παντελῶς αὐτόν διαφθείρουσαν· τῇ δέ φύσει τῶν ἀνθρώπων ἀλεξητήριον, πρός τήν ἐξ ἀρχῆς χάριν δυνάμει τῆς ἐν αὐτῇ θεότητος ἀνακαλουμένην. Ὡς γάρ αὐτός τόν ἰόν αὐτοῦ τῆς κακίας τῷ ξύλῳ τῆς γνώσεως ἐγχέας τήν γευσαμένην διέφθειρε φύσιν, οὕτω καί αὐτός ἐμφαγεῖν βουληθείς τῆς σαρκός τοῦ Δεσπότου, τῇ δυνάμει τῆς ἐν αὐτῇ θεότητος διεφθάρη.\n\n(ιβ΄) Τό μέγα τῆς θείας ἐνανθρωπήσεως μυστήριον, ἀεί μένει μυστήριον· οὐ μόνον ὅτι συμμέτρως τῇ δυνάμει τῶν ὑπ᾿ αὐτοῦ σωζομένων ἐκφαινόμενον, ἔχει μεῖζον τοῦ ἐκφανθέντος τό μήπω ὁρώμενον, ἀλλ᾿ ὅτι καί τό αὐτό τό φανέν, ἔτι μένει πάμπαν ἀπόκρυφον, οὐδενί λόγῳ καθώς ἔστι γινωσκόμενον. Καί μή τῷ δόξῃ παράδοξον τό λεγόμενον. Ὁ γάρ Θεός ὑπερούσιος ὤν, καί ὑπερουσιότητος ἁπάσης ὑπερανεστηκώς, εἰς οὐσίαν ἐλθεῖν βουληθείς, ὑπερουσίως οὐσιώθη. Διό καί ὑπέρ ἀνθρώπων, ὡς φιλάνθρωπος, ἐκ τῆς ἀνθρώπων οὐσίας ἀληθῶς ἄνθρωπος γεγονώς, τόν τοῦ πῶς ἄνθρωπος γέγονε τρόπον, μένει διά παντός ἔχων ἀνέκφαντον· ὑπέρ ἄνθρωπον γάρ γέγονεν ἄνθρωπος.","english":"(11) Because I, man, willingly transgressed the divine commandment, and the devil, luring the firmness of my nature toward pleasure with the hope of divinity, dragged it down, whereby, having brought death into being, he exulted, luxuriating in the corruption of nature—for this reason God becomes a perfect man, passing over nothing of nature except sin; since it was not of nature either—so that, luring by the bait of flesh, he might provoke the insatiable dragon, which gaped wide to swallow the flesh, to become poison for him, utterly destroying him by the power of the divinity in it, but a remedy for the nature of men, calling it back by the power of the divinity in it to the grace from the beginning. For just as he, pouring out his own venom of wickedness into the tree of knowledge, corrupted the nature that tasted it, so too he, wishing to eat of the Master's flesh, was destroyed by the power of the divinity in it.\n\n(12) The great mystery of the divine incarnation always remains a mystery; not only because, revealed in measure to the power of those being saved by it, it has the unseen greater than what has been revealed, but also because even the very thing that has appeared remains entirely hidden, known by no account as it is. And let not what is said seem paradoxical. For God, being supersubstantial and standing above all supersubstantiality, wishing to come into substance, was made substantial in a supersubstantial way. Therefore also, for the sake of men, as a lover of mankind, having truly become man from the substance of men, he keeps forever unmanifest the manner of how he became man; for he became man beyond man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"(ιγ΄) Σκοπήσωμεν πιστῶς τό μυστήριον τῆς θείας ἐνανθρωπήσεως, καί μόνον δοξάσωμεν ἀπεριέργως τόν τοῦτο γενέσθαι δι᾿ ἡμᾶς εὐδοκήσαντα. Τίς γάρ δυνάμει θαῤῥῶν λογικῆς ἀποδείξεως, ἐξειπεῖν δύναται, πῶς Θεοῦ Λόγου γίνεται σύλληψις· πῶς γένεσις σαρκός ἄνευ σπορᾶς· πῶς γέννησις ἄνευ φθορᾶς· πῶς μήτηρ, ἡ καί μετά τόκον διαμείνασα παρθένος· πῶς ὁ ὑπερτελής, καθ᾿ ἡλικίαν προέκοπτε· πῶς ὁ καθαρός, ἐβαπτίζετο· πῶς διέτρεφεν, ὁ πεινῶν· πῶς ὁ κοπιῶν, ἐχαρίζετο δύναμιν· πῶς ὁ πάσχων, ἐδίδου ἰάματα· πῶς ὁ θνήσκων, ἐζωοποίει· καί ἵνα τό πρῶτον τελευταῖον εἴπω, πῶς Θεός ἄνθρωπος γίνεται· καί τό δή πλέον μυστηριωδέστερον, πῶς οὐσιωδῶς ἐν σαρκί καθ᾿ ὑπόστασιν ὁ Λόγος, ὁ κατ᾿ οὐσίαν ὑποστατικῶς ὅλος ὑπάρχων ἐν τῷ Πατρί; Πῶς ὁ αὐτός, καί ὅλος ἐστί Θεός κατά φύσιν, καί ὅλος γέγονε κατά φύσιν ἄνθρωπος, μηδεμίαν φύσιν ἠρνημένος παντάπασι, μήτε τήν θείαν, καθ᾿ ἥν ὑπάρχει Θεός, μήτε τήν ἡμετέραν, καθ᾿ ἥν γέγονεν ἄνθρωπος; Ταῦτα πίστις μόνη χωρεῖ τά μυστήρια, τῶν ὑπέρ νοῦν καί λόγου ὑπάρχουσα πραγμάτων ὑπόστασις. (ιδ΄) Ὁ Ἀδάμ παρακούσας, ἐξ ἡδονῆς ἄρχεσθαι τήν τῆς φύσεως ἐδίδαξε γένεσιν· Ὁ Κύριος ταύτην ἐξοικίζων τῆς φύσεως, τήν ἐκ σπορᾶς οὐ προσήκατο σύλληψιν. Ἡ γυνή παραβᾶσα τήν ἐντολήν, ἐξ ὀδύνης ἄρχεσθαι τήν τῆς φύσεως κατέδειξε γέννησιν· Ὁ Κύριος ταύτης ἀποτινάσσων τῆς φύσεως, γεννηθείς, φθοράν ὑπομεῖναι τήν τεκοῦσαν οὐ συνεχώρησεν· ἵν᾿ ὁμοῦ τήν τε ἑκούσιον ἡδονήν, καί τήν δι᾿ αὐτήν ἀκούσιον ὀδύνην, ἐξέλῃ τῆς φύσεως, ὧν οὐκ ἦν δημιουργός, ἀναιρέτης γενόμενος·","english":"(13) Let us faithfully contemplate the mystery of the divine incarnation, and let us glorify without curiosity the One who was well pleased that this should come to be for our sake. For who, trusting in the power of rational demonstration, can declare how the conception of God the Word takes place; how the generation of flesh is without seed; how the birth is without corruption; how she who remained a virgin even after childbirth is a mother; how the One who is beyond perfection advanced in age; how the pure One was baptized; how the One who hungers gave nourishment; how the One who labors granted power; how the One who suffers gave healings; how the One who dies gives life; and, to put the first last, how God becomes man; and what is even more mysterious, how the Word, who wholly exists substantially in the Father according to essence, is substantially in the flesh according to hypostasis? How is the same One both wholly God by nature and wholly become man by nature, having denied no nature at all, neither the divine, according to which he exists as God, nor our own, according to which he has become man? These mysteries faith alone can contain, being the substance of things that are beyond mind and reason. (14) Adam, having disobeyed, taught that the generation of nature begins from pleasure; the Lord, banishing this from nature, did not accept conception from seed. The woman, having transgressed the commandment, demonstrated that the birth of nature begins from pain; the Lord, shaking this off from nature, when he was born did not permit her who gave birth to undergo corruption; so that he might at once remove from nature both the voluntary pleasure and the involuntary pain that comes through it, becoming the destroyer of those things of which he was not the creator.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"καί διδάξῃ μυστικῶς κατά γνώμην, ἄλλης ἀπάρχεσθαι ζωῆς,\n\nἐξ ὀδύνης μέν τυχόν ἀρχομένης καί πόνων, ληγούσης δέ πάντως εἰς ἡδονήν θείαν καί εὐφροσύνην ἀπέραντον. Διά τοῦτο γίνεται ἄνθρωπος, καί γεννᾶται ὡς ἄνθρωπος, ὁ ποιήσας τόν ἄνθρωπον, ἵνα σώσῃ τόν ἄνθρωπον, καί πάθη πάθεσιν ἰασάμενος, πάθος αὐτός ὑπάρχων ἀποδειχθῇ τῶν ἡμετέρων παθῶν, ὑπερφυῶς ταῖς ἑαυτοῦ κατά σάρκα στερήσεσι, τάς ἡμῶν φιλανθρώπως κατά πνεῦμα ἕξεις ἀνανεούμενος.\n\n(ιε΄) Ὁ τῷ θείῳ πόθω νικήσας τήν πρός τό σῶμα τῆς ψυχῆς διάθεσιν, ἀπερίγραφος γέγονε, κἄν ἐστιν ἐν σώματι. Ὁ γάρ ἕλκων τήν τοῦ ποθοῦντος ἔφεσιν Θεός, πάντων ἀσυγκρίτως ἐστίν ὑψηλότερος, οὐκ ἐῶν τόν ποθοῦντα τινί τῶν μετά Θεόν προσηλῶσαι τήν ἔφεσιν. Ποθήσωμεν οὖν τόν Θεόν καθ᾿ ὅλην ἡμῶν τήν τῆς φύσεως δύναμιν, καί πᾶσι τοῖς σωματικοῖς τήν προαίρεσιν ἀκράτητον ποιησώμεθα, καί πάντων τῶν ὄντων αἰσθητῶν τε καί νοητῶν ὑπεράνω τῇ διαθέσει γενώμεθα, καί οὐδέν κατά τήν γνώμην πρός τό συνεῖναι Θεῷ τῷ κατά φύσιν ἀπεριγράφῳ, παντελῶς ὑπό τῆς φυσικῆς περιγραφῆς ζημιωθησώμεθα. (ιστ΄) Ἀγών ἐστι φθόνου καί ἀρετῆς, ἡ τῶν ἁγίων δυσπάθεια· τοῦ μέν, ὅπως κρατήσῃ φιλονεικοῦντος· τῆς δέ, ὅπως ἀήττητος διαμείνῃ, πάντα φερούσης· καί τοῦ μέν, ὅπως εὐοδώσῃ κακία ἀγωνιζομένου, διά τῆς τῶν κατορθούντων κολάσεως· τῆς δέ, ὅπως κατάσχῃ τούς ἀγαθούς κἀν ταῖς συμφοραῖς τό πλέον ἔχοντας.","english":"and secretly teach according to his purpose that one should begin another life, a life that perhaps starts from pain and toil, but ends altogether in divine pleasure and boundless joy. For this reason the one who made man becomes man and is born as man, in order to save man; and having healed passions by his passions, he is shown to be himself a passion for our passions, renewing in a manner beyond nature, by his own bodily privations, our spiritual dispositions in a humane way.\n\n(15) He who by divine longing has conquered the soul's disposition toward the body has become uncircumscribed, even if he is in a body. For God, who draws the desire of the one who longs, is incomparably higher than all things, not allowing the one who longs to fix his desire on any of the things after God. Let us therefore long for God with our whole natural power, and let us make our choice unmastered by all bodily things, and let us become in disposition above all things, both sensible and intelligible; and let us not, in our purpose, be harmed at all by natural circumscription with respect to being with God, who is by nature uncircumscribed. (16) The endurance of the saints in suffering is a contest between envy and virtue: the one strives to prevail, the other to remain unconquered, bearing all things; the one struggles that evil may prosper through the punishment of those who succeed, the other that it may hold the good, even in misfortunes, as having the greater share.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"(1188) (ιζ΄) Ἀρετῆς ἆθλόν ἐστι, τό τοῖς πόνοις ἐναγωνίζεσθαι· νίκης ἔπαθλον φερούσης τοῖς ὑπομένουσι, τῆς ψυχῆς τήν ἀπάθειαν, καθ᾿ ἥν δι᾿ ἀγάπης ἑνουμένη Θεῷ, σώματος καί κόσμου τῇ διαθέσει χωρίζεται. Ψυχῆς γάρ ῥῶσίς ἐστι τοῖς ὑπομένουσιν, ὁ τοῦ σώματος αἰκισμός. (ιη΄) Ἡδονῆς ἀπάτῃ κλαπέντες τό ἀπαρχῆς, τόν θάνατον τῆς ὄντως ζωῆς προεκρίναμεν. Ταύτης οὖν τόν φονευτήν εὐχαρίστως ἐνέγκωμεν πόνον τοῦ σώματος, ὅπως τοῦ ταύτης θανάτου ἑαυτῶ συναφανίσαντος τόν δι᾿ αὐτήν γενόμενον θάνατον, ἀπολάβωμεν ἡμῖν ἐπανατρέχουσαν τήν ἡδονῇ πραθεῖσαν ζωήν, μικροῖς πόνοις σαρκός ἀγορασθεῖσαν.\n\n(ιθ΄) Εἰ σαρκός εὐπαθούσης, ὁ τῆς ἁμαρτίας εἴωθε πιαίνεσθαι τόνος, δῆλον ὅτι ταύτης δυσπαθούσης, ὁ τῆς ἀρετῆς ἀνηβᾷν εἰκότως πέφυκε. Γενναίως οὖν ἐνέγκωμεν τῆς σαρκός τήν δυσπάθειαν, τῶν κατά ψυχήν οὖσαν ῥυπτικήν μολυσμῶν, καί τῆς μελλούσης δόξης πρόξενον. Οὐκ ἄξια γάρ τά παθήματα τοῦ νῦν καιροῦ, πρός τήν μέλλουσαν δόξαν ἡμῖν ἀποκαλύπτεσθαι. (κ΄) Οὔτε σῶμα θεραπεύοντες ἰατροί, ἕν καί τό αὐτό πᾶσιν προσφέρουσι φάρμακον, οὔτε Θεός ψυχῶν ἰατρεύων νοσήματα, ἕν μόνον θεραπείας οἶδε τρόπον πάσαις ἁρμόδιον· ἀλλ᾿ ἑκάστῃ τόν πρόσφορον ἀπονείμας, τάς ἰάσεις ἐργάζεται. Εὐχαριστήσωμεν οὖν θεραπευόμενοι, κἄν ἔχῃ βάσανον τό γινόμενον· τό γάρ τέλος, μακάριον.","english":"(17) It is the prize of virtue to strive amid toils, since victory brings to those who endure the soul's dispassion, through which, being united to God by love, it is separated from the body and the world in its disposition. For the body's torment is the soul's strength for those who endure. (18) Deceived by the deceit of pleasure from the beginning, we preferred death to the life that truly is. Let us therefore bear with thanksgiving the pain of the body, the slayer of that pleasure, so that, when the death of that pleasure has destroyed along with itself the death that came about because of it, we may recover the life that was sold to pleasure running back to us, bought with small pains of the flesh.\n\n(19) If, when the flesh is pampered, the tension of sin is accustomed to grow fat, it is clear that when it is afflicted, the vigor of virtue naturally flourishes again. Let us therefore bear nobly the affliction of the flesh, which cleanses away the defilements of the soul and is the procurer of the glory to come. For the sufferings of the present time are not worthy to be compared with the glory that is to be revealed to us. (20) Just as physicians who treat the body do not offer one and the same remedy to all, neither does God, who heals the diseases of souls, know only one manner of healing suited to all; but having assigned to each the appropriate one, he works the cures. Let us therefore give thanks while being healed, even if what is done involves torment; for the end is blessed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"(κα΄) Οὐδέν οὕτω ψυχῆς ἐλέγχει διάθεσιν, ὡς σαρκός δυσπαθούσης ἐπαναστήματα· οἷς, ἐάν μέν ὑπενδῷ, Θεοῦ πλέον στέργουσα τήν σάρκα φανήσεται· ἐάν δέ τοῖς τούτων διαμείνῃ τινάγμασιν ἄσειστος, σαρκός πλέον ἀρετήν τιμῶσα δειχθήσεται· δι᾿ ἧς τόν Θεόν ἔνοικον ὑποδέξεται, τόν δι᾿ αὐτήν παθεῖν καθ᾿ ἡμᾶς ἀνασχόμενον, βοῶντα, καθάπερ πάλαι τοῖς μαθηταῖς· Θαρσεῖτε, ἐγώ νενίκηκα τόν κόσμον.\n\n(κβ΄) Εἰ πάντες παιδείας οἱ ἅγιοι γεγόνασι μέτοχοι, καί ἡμεῖς εὐχαριστήσωμεν σύν αὐτοῖς παιδευόμενοι, ἵνα τῆς αὐτῆς μέτοχοι γενέσθαι δόξης ἀξιωθῶμεν. Ὅν γάρ ἀγαπᾶ Κύριος, παιδεύει· μαστιγοῖ δέ πάντα υἱόν, ὅν παραδέχεται.\n\n(κγ΄) Ὁ μέν Ἀδάμ τήν πλευράν ἡδονήν προτείνουσαν παραδεξάμενος, ἔξω τοῦ παραδείσου ποιεῖ τό ἀνθρώπινον· ὁ δέ Κύριος πόνῳ ταύτην διά τῆς λόγχης ἀνασχισθείς, τόν λῃστήν ἔσω τοῦ παραδείσου ἐποίησεν. Ἀγαπήσωμεν τοίνυν τόν πόνον τῆς σαρκός· μισήσωμεν δέ ταύτης τήν ἡδονήν· ὁ μέν γάρ εἰσάγει καί τοῖς ἀγαθοῖς ἀποκαθίστησιν· ἡ δέ ἐξάγει καί τῶν ἀγαθῶν ἀποδιίστησιν. (κδ΄) Εἰ Θεός πάσχει σαρκί, γενόμενος ἄνθρωπος τίς πάσχων οὐ γέγηθε Θεόν ἔχων τοῦ πάθους συμμέτοχον; ᾧ τό συμπάσχειν, βασιλείας πρόξενον γίνεται. Ἀληθής γάρ ὁ εἰπών· Εἴπερ συμπάσχομεν, ἵνα καί συνδοξασθῶμεν. (κε΄) Εἰ πάντως πονῆσαι δεῖ, διά τήν ἐμφυρεῖσαν τῇ φύσει διά τοῦ Προπάτορος ἡδονήν, γενναίως τούς προσκαίρους καρτερήσωμεν πόνους, τῆς τε ἡδονῆς τό κέντρον ἡμῖν ἀμβλύνοντας, καί τῶν δι᾿ αὐτῆς ἡμᾶς αἰωνίων ἐλευθεροῦντας κολάσεων.","english":"(21) Nothing so exposes the disposition of the soul as the uprisings of the flesh when it suffers distress; for if it yields to them, it will be shown to cherish the flesh more than God; but if it remains unshaken by their stings, it will be shown to honor virtue more than the flesh; through virtue it will receive God as its indweller, who for its sake endured to suffer as we do, crying out as once to the disciples: Take courage, I have overcome the world.\n\n(22) If all the saints have become partakers of discipline, let us too give thanks, being disciplined together with them, so that we may be deemed worthy to become partakers of the same glory. For whom the Lord loves, he disciplines; and he scourges every son whom he receives.\n\n(23) Adam, having accepted the rib that proffered pleasure, puts humanity outside paradise; but the Lord, having had his side opened by the spear in toil, brought the robber inside paradise. Let us therefore love the toil of the flesh, and hate its pleasure; for the one leads in and restores to good things, while the other leads out and separates from good things. (24) If God suffers in the flesh, having become man, what sufferer has not rejoiced, having God as a partaker of his suffering? For to suffer with him becomes the pledge of the kingdom. True is the one who said: If indeed we suffer with him, that we may also be glorified with him. (25) If we must by all means toil, because of the pleasure implanted in nature through the first parent, let us bravely endure these temporary toils, both blunting for ourselves the sting of pleasure and freeing us from the eternal punishments that come through it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"(κστ΄) Πάντων τῶν ἀγαθῶν τέλος ἐστίν ἡ ἀγάπη, ὡς πρός Θεόν τό τῶν ἀγαθῶν ἀκρότατον, καί παντός αἴτιον ἀγαθοῦ, τούς ἐν αὐτῇ περιπατοῦντας ἄγουσα καί προσάγουσα καί συνάγουσα, ὡς πιστή καί ἀδιάπτωτος καί μένουσα. Ἡ πίστις γάρ, βάσις ἐστί τῶν μετ᾿ αὐτήν, ἐλπίδος λέγω καί ἀγάπης, βεβαίως τό ἀληθές ὑφεστῶσα. Ἡ δέ ἐλπίς, τῶν ἄκρων ἐστίν ἰσχύς, ἀγάπης λέγω καί πίστεως, τό πιστόν τε δι᾿ ἑαυτῆς καί τό ἐραστόν ἀμφοῖν ὑποφαίνουσα, καί πρός αὐτό τόν δρόμον δι᾿ ἑαυτῆς ποιεῖσθαι διδάσκουσα. Ἡ δέ ἀγάπη, τούτων ἐστί συμπλήρωσις, τό ἔσχατον ὀρεκτόν ὅλον ὅλη περιπτυσσομένη, καί ταύταις τῆς ἐπ᾿ αὐτό κινήσεως στάσιν παρεχομένη, τοῦ πιστεύειν εἶναι, καί ἐλπίζειν παρέσεσθαι, τό ἀπολαύειν παρόντος δι᾿ ἑαυτῆς ἀντεισάγουσα.\n\n(κζ΄) Ἔργον τῆς ἀγάπης τελειότατον, καί τῆς κατ᾿ αὐτήν ἐνεργείας πέρας, δι᾿ ἀντιδόσεως σχετικῆς τῶν κατ᾿ αὐτήν συνημμένων, ἀλλήλοις ἐμπρέπειν τά ἰδιώματα, καί τάς κλήσεις παρασκευάζειν· καί θεόν μέν τόν ἄνθρωπον ποιεῖν, ἄνθρωπον δέ τόν Θεόν χρηματίζειν καί φαίνεσθαι, διά τήν μίαν καί ἀπαράλλακτον ἀμφοτέρων κατά τό θέλημα βούλησίν τε καί κίνησιν. (κη΄) Εἰ κατ᾿ εἰκόνα Θεοῦ πάντως ἡμεῖς γενώμεθα ἑαυτῶν καί τοῦ Θεοῦ· μᾶλλον δέ, μόνου καί ὅλου Θεοῦ, καί ὅλοι μηδέν ἐπίγειον ἐν ἡμῖν αὐτοῖς φέροντες, ἵνα Θεῶ πλησιάσωμεν, καί θεοί γενώμεθα, ἐκ Θεοῦ τό θεοί εἶναι λαβόντες. Οὕτω γάρ τιμᾶται τά θεῖα δωρήματα, καί ἡ τῆς θείας εἰρήνης φιλοφρονεῖται παρουσία.","english":"(26) Love is the end of all good things, as being the highest of good things in relation to God and the cause of every good thing, leading and bringing and gathering together those who walk in it, as being faithful and unfailing and abiding. For faith is the foundation of the things that come after it—I mean hope and love—firmly establishing the truth. And hope is the strength of the extremes—I mean love and faith—showing forth through itself both the faithfulness and the lovableness of the two, and teaching that the course toward it be made through itself. And love is the fulfillment of these, embracing wholly with the whole the final object of desire, and providing to these a cessation of the movement toward it, substituting through itself the enjoyment of the present for believing that it is, and hoping that it will be present.\n\n(27) The most perfect work of love, and the limit of the activity according to it, is that through a relative interchange of the things joined together according to it, the properties shine forth in one another and prepare the callings; and that it makes God a human being, and causes a human being to be called and to appear God, because of the one and unvarying will and motion of both according to the will. (28) If we become altogether according to the image of God, belonging to ourselves and to God—or rather, to God alone and wholly—and bearing nothing earthly at all in ourselves, so that we may draw near to God and become gods, having received from God the being gods. For in this way the divine gifts are honored, and the presence of the divine peace is welcomed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"(κθ΄) Μέγα ἀγαθόν ἡ ἀγάπη, καί τῶν ἀγαθῶν τό πρῶτον καί ἐξαίρετον ἀγαθόν, ὡς Θεόν καί ἀνθρώπους δι᾿ ἑαυτῆς περί τόν αὐτήν ἔχοντα συνάπτουσαν καί ὡς ἄνθρωπον τόν ποιητήν τῶν ἀνθρώπων φανῆναι παρασκευάζουσα, διά τήν τοῦ θεουμένου πρός τόν Θεόν κατά τό ἀγαθόν ὡς ἐφικτόν ἀνθρώπῳ ἀπαραλλαξίαν· ἥν ἐνεργεῖν ὑπολαμβάνω τό, Ἀγαπῆσαι Κύριον τόν Θεόν ἐξ ὅλης καρδίας, καί ψυχῆς καί δυνάμεως· καί τόν πλησίον ὡς ἑαυτόν. (λ΄) Ἰστέον, ὡς δόλῳ κακούργως μεμηχανημένῳ διά φιλαυτίας, καθ᾿ ἡδονῆς προσβολήν ἀπατήσας ἡμᾶς ὁ διάβολος, Θεοῦ καί ἀλλήλων κατά γνώμην διέστησε, τό εὐθές διαστρέψας, καί τήν φύσιν κατά τόν τρόπον τοῦτον μερίσας, καί κατατεμών εἰς πολλάς δόξας καί φαντασίας. (λα΄) Τρία ἐστί τά μέγιστα καί ἀρχέκακα, καί πάσης ἁπλῶς εἰπεῖν, κακίας γεννητικά· ἄγνοια, φημί, καί φιλαυτία καί τυραννίς· ἀλλήλων ἐξηρτημένα καί δι᾿ ἀλλήλων συνιστάμενα. Ἐκ γάρ τῆς περί Θεοῦ ἀγνοίας, ἡ φιλαυτία· ἐκ δέ ταύτης, ἡ πρός τό συγγενές τυραννίς ἐστι. Καί οὐδείς ἀντερεῖ λόγος, μή οὐχί τῷ κατά παράχρησιν τρόπῳ τῶν οἰκείων δυνάμεων, λόγου τε καί ἐπιθυμίας καί θυμοῦ, ταύτας ἐν ἡμῖν τόν πονηρόν ὑποστήσασθαι.","english":"(29) Love is a great good, and the first and choicest good among goods, since through itself it joins God and men to one another, and it prepares man to be shown forth as the maker of men, because of the deified man's unchangeableness toward God in goodness, as far as is attainable by man. This I understand to be wrought by the words, \"To love the Lord God with all one's heart and soul and strength, and one's neighbor as oneself.\" (30) It must be known that the devil, having craftily contrived a snare through self-love, by an assault of pleasure deceived us and set us apart from God and from one another in will, perverting what is upright, and in this manner dividing our nature and cutting it up into many opinions and fantasies. (31) There are three greatest and primal evils, and, simply put, generative of every wickedness: ignorance, I mean, and self-love, and tyranny, which depend on one another and are established through one another. For from ignorance concerning God comes self-love; and from this comes tyranny toward one's kindred. And no argument will contradict that the evil one has established these in us by the misuse of our own powers—reason, desire, and anger.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"(λβ΄) Δέον, λόγῳ μέν, ἀντί τῆς ἀγνοίας, πρός τόν Θεόν διά γνώσεως κατά ζήτησιν μονώτατον κινεῖσθαι· δι᾿ ἐπιθυμίας δέ, τοῦ τῆς φιλαυτίας πάθους καθαρᾶς, κατά πόθον πρός τόν Θεόν μόνον ἐλαύνεσθαι· καί τῷ θυμῷ τυραννίδος κεχωρισμένῳ, πρός τό τοῦ Θεοῦ μόνου τυχεῖν ἀγωνίζεσθαι, καί τήν ἐκ τούτων καί δι᾿ ἥν ταῦτα θείαν καί μακαρίαν ἀγάπην δημιουργῆσαι, τῷ Θεῷ συνάπτουσάν τε καί θεόν ἀποφαίνουσαν τόν φιλόθεον. (λγ΄) Τῆς φιλαυτίας ὡς ἀρχῆς, καθώς εἶπον, καί μητρός τῶν κακῶν ἀποτιλείσης, πάντα τά ἐξ αὐτῆς τε καί μετ᾿ αὐτήν, συναποτίλλεσθαι εἴωθεν ἐπειδή ταύτης μή οὔσης, οὐδέ οὐδαμῶς τό παράπαν κακίας εἶδος ἤ ἴχνος ὑφίστασθαι δύναται.\n\n(λδ΄) Δέον ἐστίν, ἑαυτῶν καί ἀλλήλων τοσοῦτον ἀντέχεσθαι, ὅσον αὐτός δι᾿ αὐτοῦ ὁ Χριστός προλαβών ἀπεδείξατο, ὑπέρ ἡμῶν παθεῖν ἀνασχόμενος. (λε΄) Διά τήν ἀγάπην οἱ ἅγιοι πάντες πρός τήν ἁμαρτίαν ἀντικατέστησαν, τῆς παρούσης ζωῆς οὐδένα λόγον ποιησάμενοι· καί τούς πολυειδεῖς τοῦ θανάτου τρόπους ὑπέστησαν, ἵνα πρός ἑαυτούς ἀπό τοῦ κόσμου καί τόν Θεόν συναχθῶσι, καί τά τῆς φύσεως ἐφ᾿ ἑαυτῶν ἑνώσωσι ῥήγματα. Αὕτη γάρ ἐστιν ἡ ἀληθής καί ἀμώμητος τῶν πιστῶν θεοσοφία· ἧς τέλος, τό ἀγαθόν ἐστι καί ἡ ἀλήθεια· εἴπερ ἀγαθόν τό φιλάνθρωπον, καί ἀληθές τό κατά πίστιν φιλόθεον, τά τῆς ἀγάπης γνωρίσματα· ὡς Θεῷ καί ἀλλήλοις τούς ἀνθρώπους συνάπτουσα, καί διά τοῦτο τῶν ἀγαθῶν τήν διαμονήν ἀδιάπτωτον ἔχουσα.","english":"(32) It is necessary, by reason, instead of ignorance, to be moved toward God alone through knowledge in seeking; and by desire, purified of the passion of self-love, to be driven toward God alone in longing; and with the irascible part separated from tyranny, to struggle to attain God alone, and to produce from these and through them divine and blessed love, which joins man to God and shows the lover of God to be a god. (33) When self-love, as I said, the beginning and mother of evils, has been utterly rooted out, all things that come from it and after it are customarily rooted out with it, since when it is not present, no form or trace of evil whatsoever can subsist at all.\n\n(34) It is necessary to hold fast to ourselves and to one another to such a degree as Christ himself demonstrated by his own example, enduring to suffer for our sake. (35) For the sake of love all the saints stood against sin, making no account of the present life; and they endured manifold forms of death, so that they might be gathered together with themselves from the world and with God, and might unite in themselves the ruptures of nature. For this is the true and blameless wisdom of God among the faithful; its end is the good and the truth—since the love of man is good, and the love of God according to faith is true, these being the marks of love; as it joins men to God and to one another, and for this reason has the abiding of goods without fall.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"(λστ΄) Ἐνέργεια καί ἀπόδειξις τῆς πρός Θεόν τελείας ἀγάπης ἐστίν, ἡ γνησία δι᾿ εὐνοίας ἑκουσίου πρός τόν πλησίον διάθεσις. Ὁ γάρ μή ἀγαπῶν τόν ἀδελφόν αὐτοῦ, ὅν ἐώρακε, φησίν ὁ θεῖος Ἰωάννης, τόν Θεόν ὅν οὐχ ἐώρακεν, οὐ δύναται ἀγαπᾷν.\n\n(λζ΄) Ἡ τῆς ἀληθείας ὁδός, ἡ ἀγάπη ἐστίν, ἥν ἑαυτόν ὀνομάσας ὁ τοῦ Θεοῦ Λόγος, τούς ἐν αὐτῇ ὁδεύοντας, τῷ Θεῷ καί Πατρί καθαρούς παντοίων γενομένους παρίστησιν.\n\n(λη΄) Αὕτη ἐστίν ἡ θύρα, δι᾿ ἧς ὁ εἰσερχόμενος, εἰς τά Ἅγια γίνεται τῶν ἁγίων, καί τοῦ ἀπροσίτου κάλλους τῆς ἁγίας καί βασιλικῆς Τριάδος καθίσταται ἄξιος θεατής γενέσθαι.\n\n(λθ΄) Φοβερόν ὄντως καί πάσης κατακρίσεως ὑπερέκεινα, τό τήν δοθεῖσαν ἡμῖν παρά Θεοῦ κατά δωρεάν τοῦ ἁγίου Πνεύματος ἑκουσίως νεκρῶσαι ζωήν, διά τῆς πρός τά φθειρόμενα ἀγάπης· καί ἴσασι πάντως τοῦτον τόν φόβον, οἱ τήν ἀλήθειαν τῆς φιλαυτίας προτιμᾷν μελετήσαντες. (μ΄) Χρησώμεθα εἰς δέον τῇ εἰρήνῃ, καί τήν πρός τόν κόσμον, καί τόν κοσμοκράτορα κακῶς ἡμῖν ἐνυπάρξασαν ἀθετήσαντες φιλίαν, τόν διά τῶν παθῶν πρός τόν Θεόν συνιστάμενον, κἄν ὀψέ ποτε καταλύσωμεν πόλεμον· καί σπονδάς ἀλύτους τῆς πρός αὐτόν εἰρήνης ποιήσαντες, ἐν τῇ καταργήσει τοῦ σώματος τῆς ἁμαρτίας, τῆς πρός αὐτόν ἔχθρας παυσώμεθα. (μα΄) Ἀδύνατόν ἐστιν ἡμᾶς φιλιωθῆναι Θεῷ, διά τῶν παθῶν πρός αὐτόν στασιάζοντας, καί τῷ πονηρῷ τυράννῳ καί φονευτῇ τῶν ψυχῶν διαβόλῳ διά κακίας δασμοφορεῖν ἀνεχομένους, μή πρότερον διόλου πολεμωθέντας τῷ πονηρῷ.","english":"(36) The energy and proof of perfect love toward God is the genuine disposition toward one's neighbor through voluntary goodwill. For the divine John says, \"He who does not love his brother whom he has seen cannot love God whom he has not seen.\"\n\n(37) The way of truth is love, which the Word of God, naming Himself, presents to God and the Father those who walk in it, having become pure of all things.\n\n(38) This is the door through which the one who enters becomes [one] in the Holy of Holies, and is made worthy to become a beholder of the unapproachable beauty of the holy and royal Trinity.\n\n(39) Truly fearful and beyond all condemnation is it to voluntarily put to death the life of the Holy Spirit given to us by God as a gift, through love for corruptible things; and all who have practiced preferring the truth of self-love know this fear. (40) Let us use peace as is fitting, and having renounced the friendship toward the world and the ruler of this world that existed in us for evil, let us at last dissolve the war that is maintained against God through the passions; and having made unbreakable treaties of peace with Him, in the destruction of the body of sin, let us cease from the enmity toward Him. (41) It is impossible for us to be reconciled to God while we are in revolt against Him through the passions, and while we endure paying tribute through vice to the evil tyrant and murderer of souls, the devil, unless we have first been wholly at war with the evil one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Μέχρι γάρ τότε τοῦ Θεοῦ καθεστήκαμεν ἐχθροί καί πολέμιοι, κἄν πιστῶν προσηγορίαν ἡμῖν αὐτοῖς περιπλάττωμεν, μέχρις οὗ πάθεσιν ἀτιμίας δουλεύειν βουλόμεθα· καί οὐδέν ὄφελος ἡμῖν ἐκ τῆς κατά τόν κόσμον εἰρήνης λοιπόν περιγενήσεται, τῆς ψυχῆς κακῶς διακειμένης, καί πρός τόν ἴδιον ποιητήν στασιαζούσης, καί ὑπό τήν αὐτοῦ βασιλείαν γενέσθαι οὐκ ἀνεχομένης· ἔτι μυρίοις πεπραμένης ὠμοῖς δεσπόταις εἰς\n\nκακίαν αὐτήν κατεπείγουσι, καί τήν εἰς ἀπώλειαν φέρουσαν ὁδόν, τῆς σωζούσης μᾶλλον ἀπατηλῶς αἱρεῖσθαι παρασκευάζουσιν. (μβ΄) Εἰς τοῦτο ἡμᾶς πεποίηκεν ὁ Θεός, ἵνα γενώμεθα θείας κοινωνοί φύσεως, καί τῆς αὐτοῦ ἀϊδιότητος μέτοχοι, καί φανῶμεν αὐτῷ ὅμοιοι κατά τήν ἐκ χάριτος θέωσιν, δι᾿ ἥν πᾶσάν τε τῶν ὄντων ἡ σύστασίς ἐστι καί διαμονή, καί ἡ τῶν μή ὄντων παραγωγή καί γένεσις.\n\n(μγ΄) Εἰ τοῦ Θεοῦ ὀνομάζεσθαί τε καί εἶναι ἐφιέμεθα, ἀγωνισώμεθα μή προδοῦναι τοῖς πάθεσι τόν Λόγον, κατά τόν Ἰούδαν· ἤ μή ἀρνήσασθαι, κατά τόν Πέτρον. Ἄρνησις γάρ ἐστι τοῦ Λόγου, ἡ τοῦ πράττειν τό ἀγαθόν διά φόβον παραίτησις· προδοσία δέ, ἡ κατ᾿ ἐνέργειαν ἐμπρόθετος ἁμαρτία, καί ἡ πρός τήν ἁμαρτίαν ὁρμή.","english":"For until then we have stood as enemies and adversaries of God, even if we plaster ourselves with the name of the faithful, as long as we wish to be slaves to dishonorable passions; and no benefit from the peace according to the world will any longer accrue to us, since the soul is in a bad state and is in revolt against its own Maker, and does not endure to come under his kingdom; while it is still sold to countless cruel masters who drive it on to wickedness, and who prepare it to choose, deceptively, the road that leads to destruction rather than the one that saves. (42) God has made us for this: that we might become partakers of the divine nature and sharers in his eternity, and that we might appear like him in the deification that comes from grace, through which is both the constitution and the persistence of all things that exist, and the production and generation of things that do not exist.\n\n(43) If we desire both to be called and to be of God, let us strive not to betray the Logos to the passions, as Judas did; or not to deny him, as Peter did. For denial of the Logos is the refusal to do good because of fear; and betrayal is deliberate sin in act, and the impulse toward sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"(μδ΄) Πάσης θλίψεως τέλος ἐστίν ἡ χαρά· καί παντός κόπου, ἡ ἀνάπαυσις· καί πάσης ἀτιμίας, ἡ δόξα. Καί ἁπλῶς, πάντων τῶν ὑπέρ ἀρετῆς ἀλγεινῶν τέλος ἐστί, τό μετά Θεοῦ γενέσθαι καί εἶναι διαπαντός, καί τῆς αἰωνίου καί πέρας μή ἐχούσης ἀνέσεως ἀπολαῦσαι.\n\n(με΄) Ὁ Θεός πρός τῇ φύσει, καί γνώμῃ ἀλλήλοις ἡμᾶς ἑνῶσαι βουλόμενος, καί πρός τοῦτο ἅπαν ὡς ἀληθῶς ὠθῶν τό ἀνθρώπινον, τάς σωτηρίους φιλανθρώπως ἡμῖν ἐντολάς διεχάραξε, καί τούτου χάριν ἐλεεῖν καί ἐλεεῖσθαι ἁπλῶς ἐνομοθέτησεν.\n\n(μστ΄) Ἡ τῶν ἀνθρώπων φιλαυτία καί σύνεσις, ἀλλήλους καί τόν νόμον, ἤ ἀπωσαμένη, ἤ σοφισαμένη, εἰς πολλάς μοίρας τήν μίαν φύσιν κατέτεμε· καί τήν νῦν ἐπικρατοῦσαν αὐτῆς ἀναλγησίαν εἰσηγησαμένη, αὐτήν καθ᾿ ἑαυτῆς τήν φύσιν διά τῆς γνώσεως ἐξώπλισε. Διά τοι τοῦτο, πᾶς ὅστις σώφρονι λογισμῷ καί φρονήσεως εὐγενείᾳ, ταύτην λῦσαι δεδύνηται τῆς φύσεως τήν ἀνωμαλίαν, ἑαυτόν πρό τῶν ἄλλων ἐλέησε, τήν γνώμην κατά τήν φύσιν δημιουργήσας, καί Θεῷ κατά τήν γνώμην διά τήν φύσιν προσχωρήσας, καί δείξας ἐφ᾿ ἑαυτῷ, τίς τοῦ κατ᾿ εἰκόνα λόγου ὁ τρόπος, καί πῶς ἑαυτῷ ὁ Θεός πρεπόντως κατ᾿ ἀρχάς ὁμοίαν τήν ἡμετέραν φύσιν, καί τῆς ἰδίας ἀγαθότητος ἀρίδηλον ἀπεικόνισμα δημιουργήσας, κατέστησεν αὐτήν ἑαυτῇ καί πάντα ταυτήν, ἄμαχον, εἰρηνικήν, ἀστασίαστον, πρός τε Θεόν καί ἑαυτήν δι᾿ ἀγάπης ἐσφιγμένην, καθ᾿ ἥν Θεοῦ μέν ἐφετῶς, ἀλλήλων δέ συμπαθῶς ἀντεχόμεθα.","english":"(44) The end of every affliction is joy; and of every toil, rest; and of every dishonor, glory. And simply put, the end of all the pains endured for the sake of virtue is to become and to be forever with God, and to enjoy the eternal and endless relaxation.\n\n(45) God, wishing to unite us to one another both in nature and in disposition, and truly impelling the whole of humanity toward this, has in a humane way traced out for us the saving commandments, and for this reason has simply legislated that we show mercy and receive mercy.\n\n(46) The self-love and the understanding of human beings, having either thrust aside one another and the law, or having cleverly reasoned them away, has cut the one nature into many parts; and having introduced the insensibility that now prevails over it, it has armed nature through knowledge against itself. For this reason, whoever has been able, by sound reasoning and by the nobility of prudence, to dissolve this irregularity of nature, has shown mercy to himself before others, having fashioned his disposition according to nature, and having drawn near to God in disposition because of nature, and having shown in himself what is the manner of the reason according to the image, and how God, having in the beginning fittingly created our nature similar to himself and a manifest likeness of his own goodness, established it in relation to itself and to all things—free from conflict, peaceful, without faction, bound fast to God and to itself through love, by which we cling to God as something desirable, and to one another with mutual affection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"(μζ΄) Ὁ φιλάνθρωπος Θεός διά τοῦτο γέγονεν ἄνθρωπος, ἵνα τήν φύσιν τῶν ἀνθρώπων πρός ἑαυτόν συναγάγῃ, καί στῄση τοῦ φέρεσθαι κακῶς, πρός ἑαυτήν, μᾶλλον δέ καθ᾿ ἑαυτῆς σταστιάζουσάν τε καί μεμερισμένην· καί μηδεμίαν ἔχουσαν στάσιν, διά τήν περί ἕκαστον τῆς γνώμης ἀστάθμητον κίνησιν. (μη΄) Οὐδέν ἐστι τῶν μετά Θεόν τοῖς νοῦν ἔχουσι τιμιώτερον, μᾶλλον δέ τῷ Θεῷ προσφιλέστερον, τῆς τελείας ἀγάπης, ὡς τούς διῃρημένους εἰς ἕν συναγούσης, καί μίαν ἐν τοῖς πολλοῖς ἤ τοῖς πᾶσιν, ἀστασίαστον κατά τήν γνώμην δημιουργῆσαι δυναμένης ταὐτότητα. Καί γάρ ἴδιον τῆς ἀγάπης, τῶν τά κατ᾿ αὐτήν ζητούντων, μίαν ἀποδεῖξαι τήν γνώμην. (μθ΄) Εἰ φύσει τό καλόν ἐστιν ἑνοποιητικόν τῶν διῃρημένων καί συνεκτικόν, τό κακόν δηλονότι τῶν ἡνωμένων ἐστί διαιρετικόν τε καί φθαρτικόν. Καί γάρ φύσει τό κακόν σκεδαστόν ὑπάρχει, καί ἄστατον καί πολύμορφον καί διαιρετικόν.\n\n(ν΄) Πάντων τῶν κακῶν ἀπαλλαγή καί σύντομος πρός σωτηρίαν ὁδός, ἡ ἀληθής τοῦ Θεοῦ κατ᾿ ἐπίγνωσιν ἀγάπη ἐστί, καί ἡ καθόλου τῆς κατά ψυχήν πρός τε τό σῶμα καί τόν κόσμον τοῦτον στοργῆς ἐξάρνησις, καθ᾿ ἥν, τῆς μέν ἡδονῆς ἐπιθυμίαν, τῆς ὀδύνης δέ τό φόβον ἀποβαλλόμενοι, τῆς κακῆς ἐλευθερούμεθα","english":"(47) God, who loves humanity, became man for this reason: to gather the nature of human beings to himself, and to put an end to its being carried about badly, and to bring it to himself—or rather, it was at war with itself and divided, and had no stability, because of the unstable motion of the will concerning each thing. (48) For those who have understanding, nothing after God is more honorable, or rather more dear to God, than perfect love, since it gathers those who are divided into one, and is able to create in the many or in all a single, unvarying identity of will. For it is proper to love, for those who seek the things that pertain to it, to show forth a single will. (49) If by nature the good is that which unifies things divided and holds them together, then clearly evil is that which divides and destroys things united. For by nature evil is scattered, unstable, multiform, and divisive.\n\n(50) The release from all evils and the short road to salvation is true love of God in knowledge, and the complete renunciation of the affection of the soul for the body and for this world, through which, casting off the desire for pleasure and the fear of pain, we are freed from the evil","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"φιλαυτίας, πρός τήν γνῶσιν ἀναβιβασθέντες τοῦ Κτίσαντος· καί πονηρᾶς ἀγαθήν ἀντιλαβόντες νοεράν φιλαυτίαν σωματικῆς κεχωρισμένην στοργῆς, οὐ παυόμεθα λατρεύοντες τῷ Θεῷ διά ταύτης τῆς καλῆς φιλαυτίας, ἐκ Θεοῦ τῆς ψυχῆς ἀεί ζητοῦντες τήν σύστασιν. Αὕτη γάρ ἐστιν ἀληθής λατρεία, καί ὄντως θεάρεστος, ἡ τῆς ψυχῆς διά τῶν ἀρετῶν ἀκριβής ἐπιμέλεια. (να΄) Ὁ σωματικῆς ἡδονῆς μή ἐφιέμενος, καί ὀδύνην παντελῶς μή φοβούμενος, γέγονεν ἀπαθής. Ταύταις γάρ μετά τῆς τεκούσης αὐτάς φιλαυτίας, πάντα τά δι᾿ αὐτάς τε καί ἐξ αὐτῶν μετά τῆς ἀρχηγικωτάτης τῶν κακῶν ἀγνοίας, ὁμοθυμαδόν συναπέκτεινε πάθη, καί ὅλος γέγονε τοῦ ἑστῶτος καί μένοντος καί ἀεί ὡσαύτως ἔχοντος φύσει καλοῦ, παντάπασιν αὐτῷ συνδιαμένων ἀκίνητος, καί ἀνακεκαλυμμένῳ προσώπῳ τήν δόξαν τοῦ Θεοῦ κατοπτριζόμενος· ἐκ τῆς ἐν αὐτῷ φωτοειδοῦς λαμπρότητος, τήν θείαν καί ἀπρόσιτον δόξαν θεώμενος. (νβ΄) Τήν ἡδονήν τῆς παρούσης ζωῆς καί τήν ὀδύνην, ὅση δύναμις, ἀρνησώμεθα, καί πάσης παθῶν ἐπινοίας καί δαιμονιώδους κακουργίας παντελῶς ἀπαλλαγησόμεθα. Διά γάρ τήν ἡδονήν ἀγαπῶμεν τά πάθη, καί διά τήν ὀδύνην φεύγομεν τήν ἀρετήν.","english":"of self-love, having been raised up to the knowledge of the Creator; and having received in place of the evil self-love a good, spiritual self-love separated from bodily affection, we do not cease to serve God through this noble self-love, always seeking from God the constitution of the soul. For this is true worship, and truly pleasing to God: the exact care of the soul through the virtues. (51) He who does not desire bodily pleasure, and does not fear pain at all, has become passionless. For with these, together with the self-love that gave birth to them, he has slain together all the passions that exist because of them and from them, along with the most ruling ignorance of evils, and has become wholly of the good that stands and remains and is always the same by nature, remaining with it altogether unmoved, and with unveiled face beholding as in a mirror the glory of God; from the light-like brightness within him, contemplating the divine and unapproachable glory. (52) Let us deny the pleasure and the pain of the present life, as much as we are able, and we shall be wholly delivered from every conception of the passions and from demonic wickedness. For because of pleasure we love the passions, and because of pain we flee virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"(νγ΄) Ἐπειδή πᾶσα κακία πέφυκε τοῖς συνιστῶσιν αὐτήν συμφθείρεσθαι τρόποις, εὑρίσκων δι᾿ αὐτῆς τῆς πείρας ὁ ἄνθρωπος, πάσης ἡδονῆς εἶναι πάντως τήν ὀδύνην διάδοχον, πρός μέν τήν ἡδονήν, τήν ὅλην ἔσχεν ὁρμήν· πρός δέ τήν ὀδύνην, τήν ὅλην ἀποφυγήν· τῆς μέν, κατά πᾶσαν ὑπεραγωνιζόμενος δύναμιν· τῆς δέ, κατά πᾶσιν σπουδήν καταγωνιζόμενος, οἰόμενος, ὅπερ ἀμήχανον ἦν, διά τῆς τοιαύτης μεθοδείας, ἀλλήλων ταύτας διαστῆσαι, καί μόνῃ τῇ ἡδονῇ συνημμενην τήν φιλαυτίαν ἔχειν παντελῶς ὀδύνης ἀπείρατον, ἀγνοήσας ὑπό τοῦ πάθους, ὡς ἔοικεν, ὡς οὐκ ἐνδέχεταί ποτε χωρίς ὀδύνης εἶναι τήν ἡδονήν. Ἐγκέκραται γάρ τῇ ἡδονῇ τῆς ὀδύνης ὁ πόνος, κἄν λανθάνειν δοκῇ τούς ἔχοντας, διά τήν κατά τό πάθος τῆς ἡδονῆς ἐπικράτειαν· ἐπειδή δέ τό ἐπικρατοῦν, ἀεί διαφαίνεσθαι πέφυκε, καλύπτον τοῦ παρακειμένου τήν αἴσθησιν. Ἡδονῆς οὖν διά τήν φιλαυτίαν ἀντιποιούμενοι, καί ὀδύνην διά τήν αὐτήν αἰτίαν πάλιν φεύγειν σπουδάζοντες, τάς ἀμυθήτους τῶν φθοροποιῶν παθῶν ἐπινοοῦμεν γενέσεις. (νδ΄) Ἀγνοεῖ τις τήν καθ᾿ ἡδονήν καί ὀδύνην τῆς αἰσθήσεως πεῖραν, ὅταν τῷ Θεῷ τῷ ὄντως ἀγαπητῷ καί ἐραστῷ καί ἐφετῷ προσδήσῃ, μᾶλλον δέ κολλήσῃ τόν νοῦν, τῆς σωματικῆς γενόμενον ἐλεύθερον σχέσεως. (νε΄) Ὥσπερ οὐ δύναταί τις ἄλλως λατρεύειν τῷ Θεῷ καθαρῶς, μή τήν ψυχήν ἄρδην ἐκκαθαίρων· οὕτως οὔτε τῇ κτίσει λατρεύειν, μή τό σῶμα περιποιούμενος·","english":"(53) Since every evil is by nature destroyed together with the ways that constitute it, man, finding through experience itself that pain is in every case the successor of every pleasure, directed his whole impulse toward pleasure and his whole avoidance toward pain; fighting for the one with all his strength and struggling against the other with all zeal, supposing—which was impossible—that by such a method he could separate them from each other and keep self-love joined to pleasure alone, entirely without experience of pain, not knowing, as it seems, because of the passion, that pleasure can never be without pain. For the toil of pain is mixed into pleasure, even if it seems to escape the notice of those who have it, because of the dominance of pleasure in the passion; since that which dominates is by nature always visible, covering the perception of what lies alongside it. So, claiming pleasure because of self-love, and again striving to flee pain for the same cause, we devise the unspeakable generations of the destructive passions. (54) Does anyone not know the experience of the senses in pleasure and pain, when he binds—or rather, glues—the mind to God, who is truly beloved and loved and desired, having become free of bodily attachment? (55) Just as no one can otherwise serve God purely without thoroughly cleansing the soul, so neither can he serve the creature without caring for the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"καθ᾿ ὅ σῶμα τήν φθοροποιόν ἐπιτελῶν λατρείαν ὁ ἄνθρωπος, καί κατ᾿ αὐτό γενόμενος φίλαυτος, ἡδονήν εἶχεν ἀπαύστως καί ὀδύνην ἐνεργουμένην, ἐσθίων ἀεί τό ξύλον τῆς παρακοῆς, τό καλοῦ τε καί κακοῦ, κατά ταὐτόν μεμιγμένην κατά τήν αἴσθησιν διά τῆς πείρας ἔχον τήν γνῶσιν. Καί τάχα ξύλον εἶναι γνωστόν καλοῦ καί πονηροῦ, τήν φαινομένην κτίσιν εἰπών τις, οὐχ ἁμαρτήσει τῆς ἀληθείας· ἡδονῆς γάρ καί ὀδύνης ποιητικήν ἔχει φυσικῶς τήν μετάληψιν. (νστ΄) Ἔνθα λόγος οὐ κρατεῖ, τό κατ᾿ αἴσθησιν πέφυκεν ἐπιγίνεσθαι κράτος, ἐν ᾧ τῆς ἁμαρτίας πέφυρταί πως ἡ δύναμις, πρός οἶκτον τῆς συγγενοῦς σαρκός καθ᾿ ὑπόστασιν, τήν ψυχήν δι᾿ ἡδονῆς ὑποσύρουσα· καθ᾿ ἥν ὡς ἔργον αὐτῇ φυσικόν ἐγχειρίσασα τήν ἐμπαθῆ καί καθήδονον τῆς σαρκός ἐπιμέλειαν, ἀπάγει τῆς κατά φύσιν ζωῆς, καί πείθει τῆς ἀνυποστάτου κακίας γενέσθαι ταύτην δημιουργόν. (νζ΄) Κακία ἐστί ψυχῆς νοερᾶς, ἡ λήθη τῶν κατά φύσιν καλῶν, ἥτις ἐκ τῆς περί τήν σάρκα τε καί κόσμον, ἐμπαθοῦς ἐπιγίνεται σχέσεως, ἥν ἀφανίζει στρατηγῶν ὁ λόγος κατ᾿ ἐπιστήμην πνευματικήν, τήν τε τοῦ","english":"(53) Insofar as man, in the body, carries out the destructive service and becomes in this very respect a lover of self, he had pleasure unceasingly and pain actively at work, always eating the tree of disobedience, the knowledge of good and evil, which has its knowledge mixed together in the same act, according to perception, through experience. And perhaps someone who called the visible creation the tree of the knowledge of good and evil would not miss the truth; for by nature it has the partaking of it productive of pleasure and pain. (56) Where the word does not hold sway, the power that comes about according to perception naturally supervenes, in which the power of sin is in some way mingled, dragging the soul by pleasure toward pity for the kindred flesh according to subsistence; and by this, having entrusted to it as though it were a natural work of its own the passionate and pleasure-bound care of the flesh, it leads it away from the life according to nature and persuades it to become the maker of non-subsistent evil. (57) Evil is of the rational soul: the forgetfulness of the good things according to nature, which comes about from the passionate attachment to the flesh and the world, which the word, commanding according to spiritual knowledge, destroys, and the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"κόσμου καί τῆς σαρκός διερευνώμενος γένεσίν τε καί φύσιν, καί πρός τήν συγγενῆ τῶν νοητῶν χώραν τήν ψυχήν ἐλαύνων· πρός ἥν οὐδεμίαν ὁ νόμος τῆς ἁμαρτίας ποιεῖται διάβασιν, οὐκ ἔχων καθάπερ γέφυραν πρός τόν νοῦν διαβιβάζουσαν αὐτόν ἔτι τήν αἴσθησιν, διαλυθεῖσαν ἤδη πρός τήν ψυχήν κατά τήν σχέσιν, καί τοῖς αἰσθητοῖς ἐναποῤῥιφεῖσαν θεάμασιν, ὧν διαβάς τήν σχέσιν καί τήν φύσιν ὁ νοῦς παντελῶς οὐκ αἰσθάνεται.\n\n(νη΄) Καθάπερ ὁ λόγος κρατῶν τῶν παθῶν, ἀρετῆς ὄργανον ποιεῖται τάς αἰσθήσεις· οὕτω καί τά πάθη κρατοῦντα τοῦ λόγου, μορφοῦσι τάς αἰσθήσεις πρός ἁμαρτίαν. Καί χρή νηφόντως σκοπεῖν τε καί μελετᾷν, πῶς ἡ ψυχή τήν καλήν ποιήσεται δεόντως ἀντιστροφήν, τοῖς δι᾿ ὧν τό πρίν ἐπλημμέλει χρωμένη πρός γένεσιν ἀρετῶν καί ὑπόστασιν.\n\n(νθ΄) Τό ἅγιον Εὐαγγέλιον, σαρκικῆς μέν εἰσηγεῖται ζωῆς ἄρνησιν, πνευματικῆς δέ ὁμολογίαν. Περί τούτων δέ λέγω, τῶν ἀεί μέν κατά τόν ἄνθρωπον, λέγω δέ τήν ἀνθρωπίνην ἐν σαρκί κατά τόν αἰῶνα τοῦτον ζωήν, ἀποθνησκόντων, ζώντων δέ κατά Θεόν μόνῳ τῷ Πνεύματι, κατά τόν θεῖον Ἀπόστολον καί τούς ἀμφ᾿ αὐτόν, τούς ζῶντας μέν οὐδαμῶς ἰδίαν ζωήν, ζῶντα δέ τόν Χριστόν ἐν ἑαυτοῖς κατά μόνην ἔχοντας τήν ψυχήν. Οὕτως οἱ διά τόν Θεόν ἐν τῷ αἰῶνι τούτῳ νεκροί σαρκί, κρίνονται, θλίψεις καί βασάνους πολλάς καί στενοχωρίας ἔχοντες, καί διωγμούς, καί μυρία πειρασμῶν εἴδη μετά χαρᾶς ὑπομένοντες. (ξ΄) Πᾶν πάθος κατά συμπλοκήν πάντως αἰσθητοῦ τινος καί αἰσθήσεως, καί φυσικῆς δυνάμεως, θυμοῦ λέγω τυχόν, ἤ ἐπιθυμίας, ἤ λόγου παρατραπέντος τοῦ κατά φύσιν, συνίσταται.","english":"(58) Just as reason, when it rules the passions, makes the senses an instrument of virtue, so too the passions, when they rule reason, shape the senses toward sin. And one must watch soberly and consider how the soul will make the good reversal as it ought, using the very things through which it formerly went astray for the generation and subsistence of virtues.\n\n(59) The holy Gospel introduces the denial of the fleshly life and the confession of the spiritual life. I speak of these things—of those who are always, in respect of the man, dying, I mean the human life in the flesh in this age, yet living unto God by the Spirit alone, according to the divine Apostle and those around him, who live no longer their own life but have Christ living in them, in respect of the soul alone. Thus those who are dead in the flesh in this age for God's sake are judged, having afflictions and many torments and distresses, and persecutions, and enduring with joy countless forms of temptations.\n\n(60) Every passion consists altogether in the conjunction of something sensible and sensation, and of a natural power—of anger, say, or of desire, or of reason turned aside from what is according to nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Ἐάν οὖν τό πρός ἄλληλα κατά σύνθεσιν τέλος, τοῦ τε αἰσθητοῦ καί τῆς αἰσθήσεως, καί τῆς ἐπ᾿ αὐτῇ φυσικῆς δυνάμεως θεωρήσας ὁ νοῦς, δυνηθῇ πρός τόν οἰκεῖον φύσει λόγον, τούτων ἕκαστον διακρίνας ἐπαναγαγεῖν, καί θεωρῆσαι καθ᾿ ἑαυτό τό αἰσθητόν, ἄνευ τῆς πρός αὐτό τῆς αἰσθήσεως σχέσεως, καί τήν αἴσθησιν δίχα τῆς τοῦ αἰσθητοῦ πρός αὐτήν οἰκειότητος· καί τήν ἐπιθυμίαν φέρε εἰπεῖν, ἤ ἄλλην τινά τῶν κατά φύσιν δυνάμεων χωρίς τῆς ἐμπαθοῦς ἐπ᾿ αἰσθήσει τε καί αἰσθητῷ διαθέσεως· ὡς ἡ τοῦ πάθους ποιά παρασκευάζει τήν θεωρίαν γίνεσθαι κίνησις, διεσκέδασε καί ἐλέπτυνε, κατά τόν πάλαι τοῦ Ἰσραήλ μόσχον, τοῦ οἱοδήποτε συμβαίνοντος πάθους τήν σύστασιν, καί ὑπό τό ὕδωρ τῆς γνώσεως ἔσπειρεν, ἀφανίσας παντελῶς καί αὐτήν τῶν παθῶν τήν ψιλήν φαντασίαν, διά τῆς πρός ἑαυτά τῶν ἀποτελούντων αὐτό κατά φύσιν πραγμάτων ἀποκαταστάσεως.\n\n(ξα΄) Ὁ πολλοῖς πλημμελήμασι τῶν ἐκ τῆς σαρκός παθημάτων κεκηλιδωμένος βίος, χιτών ἐστιν ἐσπιλωμένος. Ὡς ἔκ τινος γάρ ἐνδύματος τῆς κατά τόν βίον ἀναστροφῆς, ἕκαστος τῶν ἀνθρώπων διαφαίνεσθαι πέφυκεν, εἴτε δίκαιος, εἴτε ἄδικος· ὁ μέν, χιτῶνα καθαρόν ἔχων, τόν ἐνάρετον βίον· ὁ δέ, πονηροῖς ἐσπιλωμένην ἔργοις τήν ζωήν κεκτημένος. Ἤ μᾶλλον, ἐσπιλωμένος ἀπό τῆς σαρκός ἔστι χιτών, ἤ κατά συνείδησιν μορφοῦσα διά τῆς μνήμης τῶν ἐκ τῆς σαρκός πονηρῶν κινημάτων τε καί ἐνεργημάτων τήν ψυχήν, ἕξις τε καί διάθεσις, ἥν ὁρῶσα διαπαντός καθάπερ χιτῶνά τινα περί ἑαυτήν, δυσωδίας πληροῦται παθῶν.","english":"If, then, the mind, having contemplated the end of things in relation to one another by composition—both of the sensible object and of sensation, and of the natural power directed toward it—is able to reduce each of these, having distinguished them, to its own principle according to nature, and to contemplate the sensible object by itself, apart from sensation's relation to it, and sensation apart from the sensible object's affinity to it, and, say, desire or some other of the natural powers apart from the passionate disposition toward sensation and the sensible object—so that the qualified movement of passion prepares contemplation to come into being—it scatters and refines the constitution of whatever passion may occur, like the ancient calf of Israel, and sows it beneath the water of knowledge, utterly destroying even the bare fantasy of the passions, through the restoration of the natural things that constitute it to themselves.\n\n(61) The life defiled by many transgressions of the passions that come from the flesh is a stained garment. For as if from some clothing of one's conduct in life, each person is naturally made manifest, whether just or unjust: the one having a clean garment, the virtuous life; the other having acquired a life stained with evil deeds. Or rather, the garment stained from the flesh is the habit and disposition that forms the soul through the memory of the evil motions and activities that come from the flesh, which, seeing it always around itself like a garment, it is filled with the foul odor of the passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Ὡς γάρ ἀπό τοῦ Πνεύματος, διά τῶν ἀρετῶν ἀλλήλαις κατά λόγον συνυφαινομένων, ἀφθαρσίας γίνεται τῇ ψυχῇ χιτών, ὅν ἐνδυσαμένη γίνεται καλή καί ἐπίδοξος· οὕτω καί ἀπό τῆς σαρκός, τῶν παθῶν ἀλλήλοις κατά ἀναλογίαν συνυφαινομένων, γίνεταί τις χιτών ἀκάθαρτος καί ἐσπιλωμένος, ἐξ ἑαυτοῦ δεικνύς γνώριμον τήν ψυχήν, μορφήν ἄλλην αὐτῇ καί εἰκόνα παρά τήν θείαν ἐνθέμενος. (ξβ΄) Βεβαία πίστις ἐστί τῆς πρός ἐκθέωσιν ἐλπίδος τῇ φύσει τῶν ἀνθρώπων, ἡ τοῦ Θεοῦ ἐνανθρώπησις, τοσοῦτον θεόν ποιοῦσα τόν\n\nἄνθρωπον, ὅσον αὐτός γέγονεν ἄνθρωπος. Ὁ γάρ χωρίς ἁμαρτίας γενόμενος ἄνθρωπος, δῆλον ὅτι χωρίς τῆς εἰς θεότητα μεταβολῆς, τήν φύσιν θεοποιήσει· καί τοσοῦτο ἀναβιβάσει δι᾿ ἑαυτόν, ὅσον αὐτός διά τόν ἄνθρωπον ἑαυτόν κατεβίβασεν. Ὅπερ μυστικῶς διδάσκων ἑαυτόν ὁ μέγας Ἀπόστολος, φησίν, ἐν τοῖς αἰῶσι τοῖς ἐπερχομένοις, τόν εἰς ἡμᾶς ὑπερβάλλοντα πλοῦτον τῆς τοῦ Θεοῦ χρηστότητος δειχθήσεσθαι.\n\n(ξγ΄) Τοῦ μέν θυμοῦ καί τῆς ἐπιθυμίας ἐπιστατῶν ὁ λόγος, ποιεῖ τάς ἀρετάς· ὁ δέ νοῦς τοῖς λόγοις ἐπιβάλλων, τῶν γεγονότων τήν ἄπταιστον συλλέγεται γνῶσιν. Ὅταν οὖν ὁ λόγος μετά τήν τῶν ἀντικειμένων ἀποβολήν, εὕρῃ τό κατά φύσιν ἑραστόν, καί ὁ νοῦς μετά τήν τῶν γινωσκομένων διάβασιν λάβηται τῆς ὑπέρ οὐσίαν καί γνῶσιν τῶν ὄντων Αἰτίας, τηνικαῦτα τό τῆς θεώσεως κατά χάριν ἐπιγίνεται πάθος, τόν μέν λόγον ἀπάγον τῆς φυσικῆς διακρίσεως, ἔνθα τό διακρινόμενον οὐκ ἔστι·","english":"For just as from the Spirit, through the virtues woven together with one another according to reason, there comes to be for the soul a tunic of incorruption, which, having put it on, she becomes beautiful and glorious; so too from the flesh, when the passions are woven together with one another by analogy, there comes to be a certain unclean and defiled tunic, showing the soul from itself to be recognizable, implanting in it another form and image besides the divine. (62) A sure pledge of the hope of deification for the nature of human beings is the becoming-human of God, making the human being God to the same extent as he himself became human. For the one who became human without sin will clearly deify nature without the change into divinity; and he will raise it up through himself as far as he himself lowered himself through the human being. The great Apostle, mystically teaching this himself, says that in the ages to come the surpassing wealth of the goodness of God toward us will be shown. (63) The reason, presiding over anger and desire, produces the virtues; and the mind, applying itself to the principles, gathers the faultless knowledge of created things. When, then, the reason, after the casting away of things opposed, finds the object of natural love, and the mind, after the passage through things known, lays hold of the Cause of beings that is beyond essence and knowledge, then the experience of deification by grace supervenes, leading the reason away from natural discrimination, where that which is discriminated does not exist.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"τόν δέ νοῦν καταπαῦον τῆς κατά φύσιν νοήσεως, ἔνθα μή ἔστι τό γινωσκόμενον, καί ποιοῦν τῇ κατά τήν στάσιν ταὐτότητι θεόν, τόν ἀξιούμενον τῆς θείας μεθέξεως.\n\n(ξδ΄) Κατιωθεῖσαν τήν ψυχήν τῷ ῥύπῳ τῆς ἡδονῆς, ἀποκαθαίρει πόνος, καί ἀφηλοῖ παντελῶς αὐτῆς τήν σχέσιν τῶν ὑλικῶν, τῆς πρός αὐτά φιλίας τήν ζημίαν μεταμαθοῦσαν· δι᾿ ἥν αἰτίαν ὁ Θεός συγχωρεῖ τῷ διαβόλῳ, κατά κρίσιν δικαίαν τούς ἀνθρώπους βασάνοις καταπιέζειν. (ξε΄) Ἡδονή καί λύπη, ἐπιθυμία καί φόβος, καί τά τούτοις ἑπόμενα, τῇ φύσει τῶν ἀνθρώπων προηγουμένως οὐ συνεκτίσθη· ἐπεί καί εἰς τόν ὅρον ἄν συνετέλουν τῆς φύσεως. Λέγω δή παρά τοῦ Νυσαέως μεγάλου Γρηγορίου μαθών, ὅτι διά τήν τῆς τελειότητος ἔκπτωσιν, ἐπεισήχθη ταῦτα, τῷ ἀλογοτέρῳ μέρει προσφυέντα τῆς φύσεως· δι᾿ ὧν, ἀντί τῆς μακαρίας καί θείας εἰκόνος, εὐθύς ἅμα τῇ παραβάσει, διαφανής καί ἐπίδηλος ἐν τῷ ἀνθρώπῳ γέγονεν ἡ τῶν ἀλόγων ζώων ὁμοίωσις. Ἔδει γάρ τῆς ἀξίας τοῦ λόγου καλυφθείσης, ὑφ᾿ ὧν ἐπεσπάσατο τῆς ἀλογίας γνωρισμάτων, ἐνδίκως τήν φύσιν τῶν ἀνθρώπων κολάζεσθαι· σοφῶς εἰς συναίσθησιν τῆς λογικῆς μεγαλονοίας ἐλθεῖν οἰκονομοῦντος τοῦ Θεοῦ τόν ἄνθρωπον.","english":"And it puts the mind to rest from natural understanding, where the object of knowledge is not present, and makes it God by its sameness in stability, the mind deemed worthy of divine participation.\n\n(64) The soul, corroded by the filth of pleasure, is cleansed by toil, and toil wholly strips away its attachment to material things, once it has learned by loss the harm of its friendship with them; for which reason God permits the devil, by just judgment, to oppress men with torments. (65) Pleasure and pain, desire and fear, and the things that follow upon these, were not originally created together with the nature of men; for otherwise they would have contributed to the definition of nature. I say this, having learned it from the great Gregory of Nyssa, that because of the fall from perfection these things were introduced, having grown attached to the more irrational part of nature; through which, instead of the blessed and divine image, immediately at the very moment of transgression, the likeness of irrational animals became manifest and evident in man. For it was necessary that, once the dignity of reason was covered over, by the marks of irrationality that he had drawn upon himself, the nature of men should be justly punished; God wisely arranging that man come to a consciousness of his rational high-mindedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"(ξστ΄) Καλά γίνεται καί τά πάθη ἐν τοῖς σπουδαίοις, ὁπηνίκα σοφῶς αὐτά τῶν σωματικῶν ἀποστήσαντες, πρός τήν τῶν οὐρανίων μεταχειριζώμεθα κτῆσιν· οἷον, ὅτε τήν μέν ἐπιθυμίαν, τῆς νοερᾶς τῶν θείων ἐφέσεως ὀρεκτικήν ἐργασόμεθα κίνησιν· τήν ἡδονήν δέ, τῆς ἐπί τοῖς θείοις χαρίσμασι τοῦ νοῦ θελκτικῆς ἐνεργείας εὐφροσύνην ἀπήμονα· τό δέ φόβον, τῆς μελλούσης ἐπί πλημμελήμασι τιμωρίας προφυλακτικήν ἐπιμέλειαν· τήν δέ λύπη, διορθωτικήν ἐπί παρόντι κακῷ μεταμέλειαν. Καί συντόμως εἰπεῖν, κατά τούς σοφούς τῶν ἰατρῶν, σώματι φθαρτικοῦ θηρός τῆς ἐχίδνης, τήν οὖσαν ἤ μελετωμένην ἀφαιρουμένους λώβησιν, τοῖς πάθεσι τούτοις πρός ἀναίρεσιν χρώμενοι παρούσης κακίας ἤ προσδοκωμένης, καί κτῆσιν καί φυλακήν ἀρετῆς τε καί γνώσεως. (ξζ΄) Ὁ μέν τῆς πρώτης Διαθήκης νόμος, διά τῆς πρακτικῆς φιλοσοφίας, παντός μολυσμοῦ τήν φύσιν ἀποκαθαίρει. Ὁ δέ τῆς Καινῆς, διά τῆς θεωρητικῆς μυσταγῳγίας, ἀπό τῶν σωματικῶν πρός τά συγγενῆ τῶν νοητῶν θεάματα, τόν νοῦν γνωστικῶς ἀναβιβάζει.","english":"(65) Passions also become good in the zealous, whenever we wisely separate them from bodily things and employ them for the acquisition of heavenly things: for example, when we make desire a faculty of longing for the noetic aspiration toward divine things; and pleasure, a harmless gladness of the mind's attractive activity in the divine gifts; and fear, a precautionary care regarding the future punishment for transgressions; and grief, a corrective repentance over a present evil. And to speak briefly, in the manner of wise physicians, removing the existing or cultivated injury from the body by means of the destructive beast, the viper, we use these passions for the removal of present or expected evil, and for the acquisition and guarding of virtue and knowledge. (66) The law of the first Covenant, through practical philosophy, purifies nature from all defilement. But the law of the New Covenant, through contemplative mystagogy, raises the mind up in a knowing way from bodily things to the kindred visions of intelligible things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"(ξη΄) Ἡ θεία Γραφή, τούς μέν εἰσαγομένους, καί ἐπί τά προπύλαιά που τυγχάνοντας τῆς θείας αὐλῆς τῶν ἀρετῶν, φοβουμένους καλεῖ· τούς δέ κτησαμένους σύμμετρον ἕξιν τῶν κατ᾿ ἀρετήν λόγων τε καί τρόπων, οἶδεν ὀνομάζειν προκόπτοντας· τούς δέ κατ᾿ αὐτήν γνωστικῶς ἤδη γεγενημένους τῆς τῶν ἀρετῶν ἐκφαντικῆς ἀληθείας τήν κορυφήν, προσαγορεύει τελείους. Ὁ τοίνυν\n\nτήν ἐν τοῖς πάθεσιν ἀρχαίαν ἀναστροφήν ἀποστραφείς, καί πᾶσαν ἑαυτοῦ τήν διάθεσιν διά τόν φόβον ἐκδεδωκώς τοῖς θείοις προστάγμασιν, οὐδενός καλοῦ τῶν εἰσαγομένοις πρεπόντων καθυστερεῖ· κἄν οὔπω τήν ἐν ἀρεταῖς ἕξιν ἐκτήσατο, καί τῆς ἐν τοῖς τελείοις λαλουμένοις σοφίας γέγονε μέτοχος. Ἀλλ᾿ οὐδέ ὁ προκόπτων, τῶν ἐπιβεβλημένων αὐτοῦ τῷ βαθμῷ καλῶν τινος ὑστερεῖ· κἄν τήν αὐτήν οὔπω τοῖς τελείοις ὑπερέχουσαν τῶν θείων ἐκτήσατο γνῶσιν. Οἱ γάρ τέλειοι, τῆς θεωρητικῆς ἤδη μυστικῶς ἀξιωθέντες θεολογίας, καί πάσης φαντασίας ὑλικῆς τόν νοῦν καθαρόν καταστήσαντες, καί εἰκόνος τῆς θείας ὡραιότητος ὅλην ἀνελλιπῶς φέρουσαν τήν ἐκμίμησιν, τήν θείαν ἀγάπης ἐν ἑαυτοῖς ἐνστερνισάμενοι φαίνονται. (ξθ΄) Διττός ἐστιν ὁ φόβος· ὁ μέν ἁγνός· ὁ δέ οὐχ ἁγνός. Ὁ μέν γάρ ἐπί πλημμελήμασι κατ᾿ ἐκδοχήν κολάσεως συνιστάμενος φόβος, αἰτίαν ἔχων τῆς οἰκείας γενέσεως τήν ἁμαρτίαν, οὐχ ἁγνός, οὐδέ ἔσται διαπαντός, τῇ ἁμαρτίᾳ διά τῆς μετανοίας συναφανιζόμενος. Ὁ δέ δίχα τῆς ἐπί πλημμελήμασι λύπης ἀεί συνεστώς, οὗτος φόβος ἁγνός, καί οὐκ ἀπογενήσεταί ποτε·","english":"(66) Divine Scripture calls those who are being introduced and are somewhere at the vestibules of the divine court of the virtues \"those who fear\"; those who have acquired a moderate habit of the principles and manners of virtue it knows how to name \"those who are advancing\"; and those who have already come to the very summit of the truth that reveals the virtues, in a gnostic manner, it addresses as \"perfect.\" Therefore the one who has turned away from the old way of life in the passions, and who through fear has handed over his whole disposition to the divine commandments, falls short of none of the good things befitting those who are being introduced, even if he has not yet acquired the habit in the virtues, and has become a partaker of the wisdom spoken among the perfect. But neither does the one who is advancing fall short of any of the good things that belong to his rank, even if he has not yet acquired the same knowledge of divine things that surpasses in the perfect. For the perfect, having already been mystically deemed worthy of contemplative theology, and having made their mind pure of all material imagination, and bearing the imitation of the divine beauty wholly and without defect, appear to have embraced divine love within themselves. (69) Fear is twofold: the one is pure, the other is not pure. For the fear that arises in the case of transgressions, in expectation of punishment, having sin as the cause of its own origin, is not pure, nor will it ever be, since it is destroyed together with sin through repentance. But the fear that exists always without the grief over transgressions—this is pure fear, and it will never cease to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"διότιπερ οὐσιωδῶς ἐμπέφυκέ πως τῷ Θεῷ πρός τήν κτίσιν, ποιούμενος ἔκδηλον αὐτοῦ πᾶσιν τήν φυσικήν αἰδεσιμότητα, τῆς ὑπέρ πᾶσαν βασιλείαν καί δύναμιν ὑπεροχῆς. (ο΄) Ὁ μή φοβούμενος τόν Θεόν ὡς κριτήν, ἀλλ᾿ αἰδούμενος αὐτόν διά τήν ὑπερβάλλουσαν τῆς ἀπείρου δυνάμεως ὑπεροχήν, οὐκ ἔχει δικαίως ὑστέρημα, τέλειος ὑπάρχων ἐν τῇ ἀγάπῃ, μετ᾿ αἰδοῦς καί τῆς πρεπούσης σεβασμιότητος ἀγαπῶν τόν Θεόν· καί οὗτός ἐστιν ὁ κτησάμενος τόν διαμένοντα φόβον εἰς αἰῶνα αἰῶνος, καί οὐκ ἔστιν αὐτῷ ὑστέρημα τοπαράπαν οὐδέν. (οα΄) Ἐκ τῶν ὄντων, τόν τῶν ὄντων γινώσκομεν αἴτιον· καί ἐκ τῆς διαφορᾶς τῶν ὄντων, τήν ἐνυπόστατον τοῦ ὄντος διδασκόμεθα σοφίαν· καί ἐκ τῆς τῶν ὄντων φυσικῆς κινήσεως, τήν ἐνυπόστατον τοῦ ὄντος μανθάνομεν ζωήν, τήν τῶν ὄντων ζωοποιόν δύναμιν, τό Πνεῦμα τό ἅγιον. (οβ΄) Τό Πνεῦμα τό ἅγιον οὐδενός ἄπεστι τῶν ὄντων, καί μάλιστα τῶν λόγου καθ᾿ ὁτιοῦν μετειληφότων. Συνεκτικόν γάρ ὑπάρχει τῆς ἑκάστου γνώσεως, ὅτι Θεός καί Θεοῦ Πνεῦμα, κατά δύναμιν προνοητικῶς διά πάντων χωροῦν, καί τόν ἐν ἑκάστῳ λόγον κατά φύσιν ἀνακινοῦν, καί δι᾿ αὐτοῦ πρός συναίσθησιν τῶν πλημμελῶς παρά τόν θεσμόν τῆς φύσεως πεπραγμένων, ἄγον τόν αἰσθανόμενον· καί τήν προαίρεσιν εὔεικτον ἔχοντα, πρός ὑποδοχήν τῶν ἐκ φύσεως ὀρθῶν λογισμῶν. Διό καί πολλούς εὑρίσκομεν καί τῶν ἄγαν βαρβάρων καί νομάδων ἀνθρώπων, καλοκαγαθίας μεταποιουμένους, καί τούς ἀνέκαθεν κρατήσαντες ἐν αὐτοῖς θηριώδεις ἀθετοῦντας νόμους.","english":"because in a certain way he is essentially implanted in God in relation to creation, making manifest to all his natural venerability, of the superiority that is above every kingdom and power. (70) He who does not fear God as a judge, but reveres him because of the surpassing excellence of his infinite power, does not rightly have any deficiency, being perfect in love, loving God with reverence and the fitting augustness; and this is the one who has acquired the fear that abides for ever and ever, and there is no deficiency at all in him. (71) From the things that exist, we know the cause of existing things; and from the difference among existing things, we are taught the subsistent wisdom of the One who is; and from the natural motion of existing things, we learn the subsistent life of the One who is, the life-giving power of existing things, the Holy Spirit. (72) The Holy Spirit is absent from none of existing things, and especially not from those that have partaken of reason in any way. For it is cohesive of the knowledge of each thing, because it is God and the Spirit of God, passing through all things providentially according to power, and stirring up the principle in each thing according to nature, and through it leading the one who perceives to a consciousness of the things that have been done wrongly contrary to the ordinance of nature; and holding the choice easily pliable for the reception of the thoughts that are right according to nature. Therefore we find many even of the utterly barbarous and nomadic men laying claim to nobility of character, and rejecting the bestial laws that had prevailed in them from the beginning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"(ογ΄) Ἔστι μέν ἐν πᾶσιν ἁπλῶς τό Πνεῦμα τό ἅγιον, καθό πάντων ἐστί συνεκτικόν καί προνοητικόν, καί τῶν φυσικῶν σπερμάτων ἀνακινητικόν. Προσδιωρισμένως δέ, καί ἐν πᾶσι τοῖς ἐν νόμῳ, καθότι τῆς τῶν ἐντολῶν ἐστιν ὑποδεικτικόν παραβάσεως, καί τῆς κατά Χριστόν προαγορευθείσης ἐπαγγελίας, φωτιστικόν· ἐν δέ πᾶσι τοῖς κατά Χριστόν πρός τοῖς εἰρημένοις, καί ὡς υἱοθετικόν. Ὡς δέ σοφίας ποιητικόν, ἐν οὐδενί τῶν εἰρημένων ἐστίν ἁπλῶς, πλήν τῶν συνιέντων, καί ἑαυτούς διά τῆς ἐνθέου πολιτείας ἀξίους ποιησαμένων τῆς αὐτοῦ θεωτικῆς ἐνοικήσεως. Πᾶς γάρ μή ποιῶν τά θεῖα θελήματα, κἄν πιστός ᾗ, ἀσύνετον ἔχει τήν καρδίαν, ὡς πονηρῶν λογισμῶν ἐργαστήριον, καί τό σῶμα κατάχρεων ἁμαρτίαις, ὡς διαπαντός μολυσμοῖς παθῶν ἐνεχόμενον. (οδ΄) Ὁ τῆς σωτηρίας ὀρεγόμενος πάντων ἀνθρώπων Θεός, καί πεινῶν αὐτῶν τήν ἐκθέωσιν, τήν τούτων οἴησιν ὡς τήν ἄκαρπον καταρώμενος ἀποξηραίνει συκῆν, ὅπως τοῦ δοκεῖν εἶναι δίκαιοι, τό εἶναι μᾶλλον προκρίνατες, τόν μέν καθ᾿ ὑπόκρισιν τῆς ἠθικῆς ἐπιδείξεως ἐκδυσάμενοι χιτῶνα, τόν ἐνάρετον δέ,","english":"(73) The Holy Spirit is present in all things simply, insofar as he is the sustaining and provident principle of all things, and the one who stirs up natural seeds. But specifically, he is also in all those who are under the law, insofar as he is the one who points out the transgression of the commandments, and the illuminator of the promise foretold in Christ. And in all those who are in Christ, in addition to what has been said, he is also the one who confers adoption as sons. But as the one who produces wisdom, he is not present simply in any of those mentioned, except in those who understand and who have made themselves worthy, through a life lived in God, of his deifying indwelling. For everyone who does not do the divine wills, even if he is a believer, has an unintelligent heart, as a workshop of evil thoughts, and a body wholly indebted to sins, as one continually held fast by the defilements of the passions. (74) God, who desires the salvation of all human beings and hungers for their deification, cursing their conceit as a barren fig tree, dries it up, so that those who have preferred being to seeming to be righteous, having stripped off the garment of moral display that comes from hypocrisy, and having put on the virtuous","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"καθώς ὁ θεῖος βούλεται λόγος, ἀνοθεύτως μετελθόντες βίον, εὐσεβῶς τήν ζωήν διενέγκωσι, Θεῷ μᾶλλον τῆς ψυχῆς τήν διάθεσιν, ἤ τοῖς ἀνθρώποις τόν ἐκτός ἐπιδεικνύμενοι περί τά ἤθη σχηματισμόν.\n\n(οε΄) Ἕτερός ἐστιν ὁ τοῦ ποιεῖν, καί ἕτερος ὁ τοῦ πάσχειν λόγος· καί ὁ μέν τοῦ ποιεῖν λόγος ἐστίν, ἡ φυσική πρός ἀρετῶν ἐνέργειαν δύναμις· ὁ δέ τοῦ πάσχειν, ἤ χάρις τῶν ὑπέρ φύσιν, ἤ σύμβασις τῶν παρά φύσιν. Ὡς γάρ τοῦ ὑπερόντος φυσικήν οὐκ ἔχομεν δύναμιν, οὕτως οὔτε τοῦ μή ὄντος ἔχομεν φύσει τήν δύναμιν. Πάσχομεν οὖν ὡς ὑπέρ φύσιν οὖσαν κατά χάριν, ἀλλ᾿ οὐ ποιοῦμεν τήν θέωσιν· οὐ γάρ ἔχομεν φύσει δεκτικήν τῆς θεώσεως δύναμιν. Καί πάσχομεν πάλιν ὡς παρά φύσιν, γνώμῃ κατά σύμβασιν τήν κακίαν· οὐ γάρ ἔχομεν πρός γένεσιν κακίας φυσικήν δύναμιν. Ποιοῦμεν οὖν ἐνταῦθα φύσει ὄντες τάς ἀρετάς, πρός τό ταύτας ποιεῖν ἔχοντες φυσικήν τήν δύναμιν· πάσχομεν δέ κατά τό μέλλον τήν θέωσιν, τήν πρός τό παθεῖν ταύτην κατά δωρεᾶς χάριν δεχόμενοι. (οστ΄) Ποιοῦμεν ἡμεῖς, ἐφ᾿ ὅσον τήν τε τῶν ἀρετῶν ποιητικήν φύσει λογικήν ἔχομεν δύναμιν ἐνεργουμένην· καί τήν πάσης γνώσεως δεκτικήν νοεράν ἀσχέτως δύναμιν, πᾶσαν τῶν ὄντων καί γινωσκομένων φύσιν διαβαίνουσαν, καί πάντας κατόπιν ἑαυτῆς τούς αἰῶνας ποιουμένην· πάσχομεν δέ, ἡνίκα τῶν ἐξ οὐκ ὄντων τούς λόγους τελείως περάσαντες, εἰς τήν τῶν ὄντων ἀγνώστως ἔλθωμεν Αἰτίαν, καί συγκαταπαύσωμεν τοῖς φύσει πεπερασμένοις τάς οἰκείας δυνάμεις, ἐκεῖνο γινόμενοι, ὅπερ τῆς κατά φύσιν δυνάμεως οὐδαμῶς ὑπάρχει κατόρθωμα·","english":"...as the divine word wills, having passed through life without corruption, they may live out their life in piety, displaying the disposition of their soul to God rather than to men the outward conformation of their manners.\n\n(75) One thing is the principle of acting, and another the principle of being acted upon; and the principle of acting is the natural power directed toward the activity of the virtues; while the principle of being acted upon is either the grace of things beyond nature, or a concurrence of things contrary to nature. For just as we do not have a natural power for what surpasses nature, so neither do we have by nature the power for what is not. We are acted upon, then, as grace is beyond nature, but we do not produce deification; for we do not have by nature a power receptive of deification. And again we are acted upon as being contrary to nature, when by choice, through concurrence, we take on vice; for we do not have a natural power for the generation of vice. Here, then, we do the virtues by nature, having the natural power to do them; but we are acted upon in the deification that is to come, receiving this grace of the gift for the purpose of being acted upon. (76) We act, insofar as we have the rational power that is by nature productive of the virtues, being energized, and the intellectual power receptive of all knowledge, unhindered, passing through the whole nature of beings and of things known, and making all the ages to follow after itself; but we are acted upon when, having perfectly passed through the principles of things that come from non-being, we come in an unknowing way to the Cause of beings, and we bring our own powers to rest together with things that are by nature limited, becoming that which is in no way an achievement of natural power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"ἐπειδή τοῦ ὑπέρ φύσιν, ἡ φύσις καταληπτικήν οὐ κέκτηται δύναμιν· θεώσεως γάρ οὐδέν γενητόν κατά φύσιν ἐστί ποιητικόν, ἐπειδή μηδέ Θεοῦ καταληπτικόν· μόνης γάρ τῆς θείας χάριτος ἴδιον τοῦτο πέφυκεν εἶναι, τό ἀναλόγως τοῖς οὖσι χαρίζεσθαι θέωσιν· τῆς λαμπρυνούσης τήν φύσιν τῷ ὑπέρ φύσιν φωτί, καί τῶν οἰκείων ὅρων αὐτήν ὑπεράνω, κατά τήν ὑπερβολήν τῆς δόξης, ποιουμένης.\n\n(οζ΄) Τάς ἀρετάς ποιοῦντες, μετά τήνδε παυόμεθα τήν ζωήν· τήν δέ κατά χάριν ὑπέρ αὐτῶν οὐ παυόμεθα πάσχοντες θέωσιν. Τό γάρ ὑπέρ φύσιν, ἀνύπαρκτον, ὅτι καί ἀδρανές.\n\n(οη΄) Τῶν θείων ἀγαθῶν τύποι, οἵ τε κατ᾿ ἀρετήν τρόποι, καί οἱ τῶν ὄντων λόγοι· οἷς ὁ Θεός διαπαντός ἄνθρωπος γίνεται, ὡς μέν σῶμα, τούς τρόπους ἔχων τῶν ἀρετῶν, ὡς δέ ψυχήν, τούς ἐν πνεύματι λόγους τῆς γνώσεως, οἷς τούς ἀξίους θεοποιεῖ, χαρακτῆρα διδούς ἀρετῆς ἐνυπόστατον, καί ἀπλανοῦς γνώσεως ἐνούσιον χαριζόμενος ὕπαρξιν.\n\n(οθ΄) Ὁ πιστός, κατά τόν ἅγιον Πέτρον, καί πρακτικός νοῦς, ὑπό Ἡρώδου κρατούμενος, τοῦ δερματίνου νόμου· δερμάτινος γάρ ὁ Ἡρώδης ἑρμηνεύεται, ὅπερ ἐστί τό φρόνημα τῆς σαρκός· ὑπό δύο συγκλείεται φυλακάς, καί μίαν πύλην σιδηρᾶν, πολεμούμενος ἔκ τε τῆς τῶν παθῶν ἐνεργείας, καί τῆς κατά διάνοιαν ἐπί τοῖς πάθεσι συγκαταθέσεως, ἅς τινας καθάπερ φυλακάς, ἤγουν εἰρκτάς, διά τοῦ λόγου τῆς πρακτικῆς φιλοσοφίας, ὡς δι᾿ ἀγγέλου διαπεράσας, ἔρχεται ἐπί τήν πύλην τήν σιδηρᾶν τήν φέρουσαν εἰς τήν πόλιν· τήν πρός τά αἰσθητά λέγω τῶν αἰσθήσεων, στεῤῥάν καί ἀπότομον καί δυσκαταμάχητον σχέσιν·","english":"Since nature does not possess a power capable of comprehending what is above nature; for nothing created is by nature capable of producing deification, since it is not even capable of comprehending God. For this belongs by nature to divine grace alone, to bestow deification on beings in proportion to their capacity, by the light that is above nature illuminating nature and placing it beyond its own limits, according to the surpassingness of glory.\n\n(77) By practicing the virtues we cease from this life, but we do not cease from the deification that comes by grace on their account. For what is above nature, if it does not exist, is also without power.\n\n(78) The types of divine goods are both the modes of virtue and the principles of beings; by these God becomes wholly man, having as body the modes of the virtues, and as soul the spiritual principles of knowledge, by which he deifies those who are worthy, giving them a substantial character of virtue and granting them the essential existence of unerring knowledge.\n\n(79) The faithful man, according to Saint Peter, and the practical intellect, is held by Herod, the law of leather; for Herod is interpreted as \"leathery,\" which is the mind of the flesh. He is confined by two prisons and one iron gate, being assailed both by the activity of the passions and by the mind's consent to the passions; passing through these, as it were prisons or dungeons, by the word of practical philosophy as through an angel, he comes to the iron gate that leads into the city—I mean the firm, steep, and hard-to-conquer attachment of the senses to sensible things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"ἥν ὁ τῆς φυσικῆς ἐν πνεύματι θεωρίας διανοίγων λόγος αὐτομάτην, πρός τά συγγενῆ νοητά λοιπόν ἀφόβως τόν νοῦν παραπέμπει τῆς Ἡρώδου μανίας ἐλεύθερον. (π΄) Ὁ διάβολος καί ἐχθρός ἐστι τοῦ Θεοῦ, καί ἐκδικητής· ἐχθρός μέν, ὅταν ὡς μισῶν αὐτόν, δοκεῖ πως τήν ὀλέθριον κεκτῆσθαι πρός ἡμᾶς τούς ἀνθρώπους ἀγάπην, τοῖς τῶν ἑκουσίων παθῶν τρόποις, διά τῆς ἡδονῆς πείθων ἡμῶν τήν προαίρεσιν τῶν αἰωνίων ἀγαθῶν, προκρίνειν τά\n\nπρόσκαιρα· δι᾿ ὧν κλέπτων ὅλην τῆς ψυχῆς τήν ἔφεσιν, τῆς θείας παντελῶς ἀγάπης ἡμᾶς ἀφίστησιν, ἑκουσίους ἐχθρούς ποιῶν τοῦ ποιήσαντος· ἐκδικητής δέ, ὅταν γυμνώσας τό πρός ἡμᾶς μῖσος, ὡς ἤδη γενομένους αὐτῷ διά τήν ἁμαρτίαν ὑποχειρίους, ἐξαιτῆται τήν καθ᾿ ἡμῶν τιμωρίαν. Οὐδέν γάρ οὕτω φίλον τῷ διαβόλῳ καθέστηκεν, ὡς ἄνθρωπος τιμωρούμενος. Τοῦτο δέ συγχωρηθείς, τάς ἀπαλλήλους ἐπινοῶν τῶν ἀκουσίων παθῶν ἐπαγωγάς, λαίλαπος δίκην ἀπηνῶς ἐπιφέρεται τοῖς καθ᾿ ὧν ἐκομίσατο συγχωρήσει Θεοῦ τήν ἐξουσίαν· οὐ τό πρόσταγμα τό θεῖον ἐκπληρῶσαι βουλόμενος, ἀλλά τό οἰκεῖον τοῦ καθ᾿ ἡμῶν μίσους διαθρέψαι πάθος ἐπιθυμῶν· ἵνα τῷ πολλῷ βάρει τῶν ὀδυνηρῶν συμφορῶν, ἡ ψυχή δι᾿ ἀτονίαν ὀκλάσασα, τῆς θείας ἐλπίδος ἑαυτῆς περικόψῃ τήν δύναμιν, ἀντί νουθεσίας, ἀθεΐας αἰτίαν ποιουμένη τήν τῶν ἀλγεινῶς συμβαινόντων ἐπαγωγήν. (πα΄) Ὅταν οἱ τήν πρακτικήν ἕξιν, καί τήν θεωρητικήν ἐπιστήμην ἀπειληφότες, πρός τήν τῶν ἀνθρώπων ταύτας μετέρχωνται δόξαν, ἤθη μέν ἀρετῶν τῷ φαινομένῳ τρόπῳ σκιαγραφοῦντες· λόγους δέ σοφίας καί γνώσεως μόνον λαλοῦντες, δίχα τῶν κατά δικαιοσύνην ἔργων·","english":"The word of natural contemplation in the Spirit, opening this out, thereafter sends the mind without fear, free from Herod's madness, spontaneously toward the kindred intelligible realities. (80) The devil is both an enemy of God and an avenger: an enemy, when, as one hating him, he seems in some way to have acquired a destructive love for us human beings, persuading our free choice by the modes of voluntary passions, through pleasure, to prefer temporal things to eternal goods; by which, stealing the whole desire of the soul, he removes us entirely from divine love, making us voluntary enemies of our Maker. And an avenger, when, having laid bare his hatred toward us, since we have already become subject to him through sin, he demands the punishment against us. For nothing is so dear to the devil as a human being being punished. And when this is permitted him, devising relentless onsets of involuntary passions, he is borne fiercely like a tempest against those over whom he has received authority by God's permission—not wishing to fulfill the divine command, but desiring to nourish his own passion of hatred against us; so that, by the great weight of painful calamities, the soul, growing weak through feebleness, might cut off from itself the power of divine hope, making the onset of grievous events a cause of godlessness instead of admonition. (81) When those who have received the practical habit and the contemplative knowledge pursue these for the glory of men, sketching out the characters of virtues in outward manner, and speaking words of wisdom and knowledge only, apart from works of righteousness—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"καί τόν ὡς ἐπ᾿ ἀρετῇ καί γνώσει τοῖς ἄλλοις ἐπιδείκνυνται τύφον, εἰκότως πρέπουσι παραδίδονται πόνοις, διά τοῦ πάσχειν τήν ἀγνοηθεῖσαν αὐτοῖς ἐκ τῆς ματαίας οἰήσεως ταπεινοφροσύνην μεταμανθάνοντες.\n\n(πβ΄) Ἕκαστος τῶν δαιμόνων κατά τήν ἐνδιαθέτως ὑποκειμένην ἐπιτηδειότητα, πρός τήνδε ἤ τήνδε τῶν πειρασμῶν τήν ἐπαγωγήν τυγχάνει λειτουργῶν· ἄλλος γάρ ἄλλης ἐστί ποιητικός κακίας, καί ἄλλος ἄλλους σαφῶς ἐστι μιαρώτερος, καί πρός τόδε μᾶλλον τῆς κακίας τό εἶδος ἐπιτηδειότερος. (πγ΄) Ἄνευ τῆς θείας συγχωρήσεως, οὐδέ αὐτοί οἱ δαίμονες κατ᾿ οὐδέν ὑπουργεῖν δύνανται τῷ διαβόλῳ. Οἶδε γάρ αὐτός ὁ Θεός ὅπως μετά τῆς δεούσης φιλανθρώπου καί ἀγαθῆς προνοίας συγχωρεῖ τῷ διαβόλῳ διά τῶν αὐτοῦ ὑπουργῶν, τάς ἐφ᾿ οἷς ἡμάρτομεν, διαφόρους ποιεῖσθαι τιμωρίας· καί δηλοῖ τοῦτο σαφῶς, ἡ περί τοῦ Ἰώβ συγγραφή μή δυνάμενον τῷ Ἰώβ παντελῶς προσπελάσαι τόν διάβολον ἀναγραφομένη, δίχα τοῦ θείου βουλήματος.\n\n(πδ΄) Ἐνυπόστατος πίστις ἐστίν, ἡ ἐνεργής καί ἔμπρακτος, καθ᾿ ἥν ὁ τοῦ Θεοῦ λόγος ἐν τοῖς πρακτικοῖς δείκνυται, ταῖς ἐντολαῖς σωματούμενος, δι᾿ ὧν ὡς Λόγος πρός τόν ἐν ᾧ κατά φύσιν ἐστίν, ἀνάγει Πατέρα τούς πράττοντας. (πε΄) Ζωῆς μετάθεσιν καί λατρείαν ἀγγελικήν, καί πρός σῶμα ψυχῆς ἑκούσιον ἀλλοτρίωσιν, καί τῆς ἐν πνεύματι θείας μεταποιήσεως γένεσιν, τό τῆς Νέας Διαθήκης καταγγέλλει μυστήριον. Πνευματικήν δέ περιτομήν ὁ λόγος οἶδε καλεῖν, τήν τῆς ἐμπαθοῦς σχέσεως πρός σῶμα τῆς ψυχῆς ἐκτομήν.","english":"And the conceit which they display before others as though grounded in virtue and knowledge is rightly handed over to fitting labors, so that by suffering they may relearn the humility they ignored because of their vain presumption.\n\n(82) Each of the demons, according to the disposition inwardly underlying him, happens to minister to this or that inducement of temptations; for one is the producer of one vice and another of another, and one is clearly more polluted than others, and more suited to this particular form of vice. (83) Without the divine permission, not even the demons themselves can render any service to the devil. For God himself knows how, with the fitting philanthropic and good providence, he permits the devil, through his ministers, to bring about various punishments for the things in which we have sinned; and the writing concerning Job makes this clear, recording that the devil was wholly unable to come near Job apart from the divine will.\n\n(84) Substantial faith is the active and practical faith, by which the Word of God is shown forth in those who practice virtue, being embodied in the commandments, through which, as Word, he leads those who practice them up to the Father, in whom he is by nature. (85) The mystery of the New Covenant proclaims a translation of life and an angelic worship, and a voluntary alienation of the soul from the body, and the birth of divine transformation in the Spirit. The word knows how to call spiritual circumcision the cutting off of the soul's passionate attachment to the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"(πστ΄) Ἀγαθός ὑπάρχων ὁ Θεός, καί θέλων ἡμῶν ἐκτῖλαι παντελῶς τό τῆς κακίας σπέρμα τήν ἡδονήν, τήν τόν νοῦν τῆς θείας ἀποσυλήσασαν ἀγάπης, συγχωρεῖ τῷ διαβόλῳ πόνους ἡμῖν καί τιμωρίας ἐπαγαγεῖν· κατά ταὐτόν καί τῆς προλαβούσης ἡδονῆς τόν ἰόν, διά τῶν πόνων τῆς ψυχῆς ἀποξέων, καί πρός τά παρόντα καί μόνην τήν αἴσθησιν σαίνοντα, μῖσος ἡμῖν καί τελείαν ἀποδιάθεσιν, ὡς μηδέν τιμωρίας πλέον εἰς κέρδος κεκτημένα κατά τήν χρῆσιν, ἐμποιῆσαι βουλόμενος, καί τήν ἐκείνου τιμωρόν δύναμιν καί μισάνθρωπον, τῆς πρός ἀρετήν ἐπαναγωγῆς περιστατικήν αἰτίαν ποιήσασθαι τῶν αὐτῆς ἑκουσίως ἀπολισθησάντων.\n\n(πζ΄) Πρέπον ἐστί καί δίκαιον ὑπό τοῦ διαβόλου κολάζεσθαι, τούς τάς αὐτοῦ πονηράς ὑποθήκας τῶν ἑκουσίων ἁμαρτημάτων ἡδέως δεξαμένους. Καί γάρ καί ἡδονῆς ἐστι διά τῶν ἑκουσίων παθῶν σπορεύς ὁ διάβολος, καί ὀδύνης διά τῶν ἀκουσίων ἐπαγωγεύς.\n\n(πη΄) Ὁ θεωρητικός νοῦς καί γνωστικός, πρός τιμωρίαν ἐκδίδοται διά τοῦτο πολλάκις τῷ διαβόλῳ, πόνους αὐτῷ δικαίως ἐπάγοντι καί συμφοράς, ἵνα μάθῃ πάσχων περί καρτερίας μᾶλλον καί πόνων ὑπομονῆς φιλοσοφεῖν, ἤ διακενῆς τοῖς οὐκ οὖσιν ὑπερηφάνως ἐμματαιάζειν.","english":"(86) God, being good and wishing to utterly root out the seed of evil—that is, pleasure, which despoiled the mind of divine love—permits the devil to bring labors and punishments upon us; at the same time scraping away the venom of the pleasure that came before through the soul's labors, and wishing to implant in us hatred and complete aversion toward present things, which merely flatter the senses, since nothing more than punishment has been gained for us as an advantage in their use, and to make that punishing and man-hating power of his a circumstantial cause of the return to virtue for those who have willingly slipped away from it.\n\n(87) It is fitting and just that those who have gladly received his wicked suggestions of voluntary sins be punished by the devil. For the devil is both a sower of pleasure through the voluntary passions and a bringer-on of pain through the involuntary ones.\n\n(88) The contemplative and knowing mind is often handed over to the devil for punishment for this reason, since he justly brings labors and calamities upon it, so that by suffering it may learn to philosophize about endurance and the patience of labors, rather than to vainly babble in pride about things that do not exist.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"(πθ΄) Ὁ πάσχων ὑπό χάριτος [ ὑπέρ θείας ἐντολῆς] Θεοῦ παραβαθείσης, ἐάν ἐπιγνῶ τῆς ἰωμένης αὐτόν θείας προνοίας τόν λόγον τήν τε συμφοράν εὐχαρίστως δέχεται χαίρων, καί τήν ὑπέρ ἧς παιδεύεται διορθοῦται πλημμέλειαν· ὁ δέ ταύτης ἀναισθητῶν τῆς ἰατρείας, τῆς τε δοθείσης ἐνδίκως ἀπάγεται χάριτος καί τῇ συγχύσει τῶν παθῶν παραδίδοται, πρός τήν πρᾶξιν ἐλθεῖν καταλιμπανόμενος, ὧν ἐνδιαθέτως εἶχε τήν ἔφεσιν. ( ΄) Πᾶς ἀνεχόμενος ἑκουσίως ἐκ τῆς τῶν αὐτῷ πεπραγμένων συναισθήσεως, δέξασθαι τάς ἐπιπόνους τῶν ἀκουσίων ἐπιφοράς πειρασμῶν, μετά τῆς δεούσης εὐχαριστίας, οὐκ ἐξοικίζεται τῆς κατ᾿ ἀρετήν ἕξεώς τε καί χάριτος, ὡς ὑπελθών ἑκουσίως τόν ζυγόν βασιλέως Βαβυλῶνος, καί ὡς χρέος ἀποτιννύς, τάς τῶν βασάνων ἐπιφοράς καταδεχόμενος· ἀλλ᾿ ἐν αὐταῖς μένων, τελεῖ τῷ μέν βασιλεῖ Βαβυλῶνος, τούς ἐκ τοῦ παθητοῦ τῆς φύσεως βιαίους πόνους, καί τήν ἐπ᾿ αὐτοῖς, κατά διάνοιαν ὡς ὀφειλέτης αὐτῶν διά τάς προλαβούσας πλημμελίας, συγκατάθεσιν· τῷ δέ Θεῷ, προσφέρων διά λατρείας ἀληθινῆς, τῆς ταπεινῆς λέγω διαθέσεως, τήν τῶν παρημελημένων διόρθωσιν. ( α΄) Ὁ τήν κατά συγχώρησιν Θεοῦ πρός διόρθωσιν ἐπαγομένην αὐτῷ διά τῶν ἀκουσίων πειρασμῶν συμφοράν, εὐχαρίστως μή καταδεχόμενος καί τήν ἐπί τῷ δοκεῖν δίκαιος εἶναι, μεταγνούς, οὐκ ἀποτιθέμενος οἴησιν, ὡς τοῖς θείοις τῶν δικαίων κριμάτων ἀντιπίπτων θεσπίσματα, καί μή καταδεχόμενος ἑκουσίως ὑπό τόν ζυγόν γενέσθαι τοῦ βασιλέως Βαβυλῶνος κατά τήν θείαν διαταγήν, εἰς αἰχμαλωσίαν παραδίδοται·","english":"(89) One who suffers under grace [for a divine commandment] of God that has been transgressed, if he recognizes the reason of the divine providence that heals him, both receives the misfortune with thanksgiving, rejoicing, and corrects the transgression for which he is being disciplined; but one who is insensible to this healing is both justly deprived of the grace that was given and handed over to the confusion of the passions, being abandoned to come to the practice of those things whose desire he had inwardly. (90) Everyone who willingly endures, from the consciousness of what he himself has done, to accept the painful onsets of involuntary temptations, with the thanksgiving that is due, is not driven out from his state and grace according to virtue, as one who has willingly come under the yoke of the king of Babylon, and as one paying a debt, accepting the onsets of torments; but remaining in them, he renders to the king of Babylon the violent pains of the passible part of nature, and his consent to them in his mind, as being their debtor because of his preceding transgressions; and to God, offering through true worship—I mean of the humble disposition—the correction of the things neglected. (91) One who does not thankfully accept the misfortune brought upon him by God's forgiveness for correction through involuntary temptations, and who, having repented of his seeming righteousness, does not lay aside his conceit, as one who opposes the divine ordinances of the righteous judgments, and who does not willingly accept to come under the yoke of the king of Babylon according to the divine appointment, is handed over to captivity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":35,"ref":"p35","source":"καί κλοιούς καί δεσμά καί λοιμόν καί θάνατον καί μάχαιραν, καί τῆς ἰδίας παντελῶς ἀποικίζεται γῆς. Πάντα γάρ ταῦτα, καί τούτων πλείονα, ὁ τῆς κατ᾿ ἀρετήν καί γνῶσιν ὡς ἰδίας τῆς ἐξοικιζόμενος ἕξεως πάσχει· διά τό μή θέλειν αὐτόν ἐξ ὑπερηφανίας καί ματαίας οἰήσεως τάς ἐφ᾿ οἷς ἐπλημμέλησεν ἐκτιννύς δίκας, ἐν θλίψεσιν εὐδοκῆσαι καί ἀνάγκαις καί στενοχωρίαις κατά τόν θεῖον Ἀπόστολον. Ἤδει γάρ ὁ μέγας Ἀπόστολος, φυλακτικήν τῶν θείων κατά ψυχήν θησαυρῶν ὑπάρχουσαν, τήν ἐκτός περί τό σῶμα συνισταμένην διά τῶν πόνων ταπείνωσιν· καί διά τοῦτο στέργων ὑπέμενε, καί διά ἑαυτόν, καί τούς οἷς ἀρετῆς καί πίστεως προέκειτο τύπος· ἵνα κἄν ὡς ὑπεύθυνοι πάσχωσι κατά τόν ἐπιτιμηθέντα Κορίνθιον, εἰς παρηγορίαν ἔχωσι καί ὑπομονῆς μίμησιν τόν ἀνευθύνως πάσχοντα. ( β΄) Ὁ μή τοῖς σχήμασι τῶν ὁρατῶν ἐναπομένων διά τήν αἴσθησιν, ἀλλά κατά νοῦν τούς λόγους αὐτῶν ἀναζητῶν, ὡς νοητῶν τύπους ἤ λόγους αἰσθητῶν θεώμενος κτισμάτων, οὐδέν ἀκάθαρτον εἶναι τῶν ὁρωμένων διδάσκεται· πάντα γάρ φύσει καλά λίαν καθέστηκεν.","english":"and chains and bonds and plague and death and sword, and he is wholly deported from his own land. For all these things, and more than these, does he suffer who is deported from his own state of virtue and knowledge; because he does not wish, out of pride and vain conceit, to pay the just penalties for the things in which he has transgressed, and to be well pleased in afflictions and necessities and straits, according to the divine Apostle. For the great Apostle knew that the humiliation of the body, established through labors, is a safeguard of the divine treasures of the soul; and for this reason, cherishing it, he endured it, both for his own sake and for those to whom he was set forth as a pattern of virtue and faith; so that even if they suffer as those liable, like the rebuked Corinthian, they might have for consolation and for imitation of endurance the one who suffers without guilt. (2) He who does not remain in the shapes of visible things because of sensation, but seeks out their reasons by the mind, beholding them as types or reasons of intelligible or sensible created things, is taught that nothing of the things seen is unclean; for all things are by nature very beautiful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"( γ΄) Ὁ τῇ κινήσει τῶν αἰσθητῶν μή συναλλοιούμενος, ἀκίβδηλον τήν τῶν ἀρετῶν μετέρχεται πρᾶξιν. Ὁ δέ τοῖς αὐτῶν σχήμασι μή διατυπώσας τόν νοῦν, τήν ἀληθῆ τῶν ὄντων ἀπείληφε δόξαν. Ὁ δέ καί αὐτήν τήν οὐσίαν τῶν ὄντων τῇ διανοίᾳ παραδραμών, ὡς ἄριστος θεολόγος, μετά ταύτην ἀγνώστως τῇ μονάδι προσέβαλε.\n\n( δ΄) Πᾶς θεωρητικός νοῦς, ἔχων τήν μάχαιραν τοῦ πνεύματος, ὅ ἐστι ῥῆμα Θεοῦ, ἐν ἑαυτῷ τῆς φαινομένης κτίσεως ἀποκτείνας τήν κίνησιν, κατώρθωσεν ἀρετήν· καί τῶν αἰσθητῶν σχημάτων ἑαυτοῦ τήν φαντασίαν ἀποτεμών, τήν ἐν τοῖς λόγοις τῶν ὄντων εὗρεν ἀλήθειαν, καθ᾿ ἥν φυσική θεωρία συνέστηκε· καί\n\nτῆς οὐσίας τῶν ὄντων ὑπεράνω γενόμενος, τόν τῆς θείας καί ἀμάχου μονάδος δέχεται φωτισμόν, καθ᾿ ὅν τῆς ἀληθοῦς θεολογίας συνέστηκε τό μυστήριον. ( ε΄) Ἑκάστῳ κατά τήν ὑποκειμένην αὐτῷ περί Θεοῦ δόξαν, ὁ Θεός ἐμφανίζεται· τοῖς μέν κατ᾿ ἔφεσιν τήν ὑλικήν περάσασι σύνθεσιν, καί τάς δυνάμεις τῆς ψυχῆς ἰσοδυναμούσας ἀλλήλαις κεκτημένοις κατά μίαν καί τήν αὐτήν ἀεικινησίαν περί Θεόν, ὡς μονάς ἐκφαίνεται καί Τριάς, ἵνα καί τήν οἰκείαν ὕπαρξιν παραδείξειε, καί τόν αὐτῆς τρόπον μυστικῶς ἐκδιδάξειε. Τοῖς δέ περί μόνην τήν ὑλικήν σύνθεσιν ἔχουσι κινουμένην τήν ἔφεσιν, καί ἀλλήλαις ἀσυνδέτους τάς τῆς ψυχῆς δυνάμεις κεκτημένοις, οὐχ ὡς ἔστιν, ἀλλ᾿ ὡς εἰσίν ἐμφανίζεται, δεικνύς ὅτι τῆς ὑλικῆς δυάδος ἀμφοῖν ἐπελάβοντο ταῖν χεροῖν· καθ᾿ ἥν ὁ σωματικός, ὡς ἐξ ὕλης καί εἴδους, συνέστηκε κόσμος.","english":"(3) He who is not changed along with the motion of sensible things pursues the practice of the virtues without alloy. He who has not molded his mind by their forms has received the true opinion of beings. And he who has run past in thought even the very substance of beings, as the best theologian, after this has unknowingly attained to the Monad.\n\n(4) Every contemplative mind, having the sword of the Spirit, which is the word of God, having slain within itself the motion of the visible creation, has set virtue aright; and having cut off from itself the imagination of sensible forms, it has found the truth in the principles of beings, in which natural contemplation consists; and having become above the substance of beings, it receives the illumination of the divine and unvanquished Monad, in which the mystery of true theology consists. (5) To each one, according to the opinion concerning God that underlies in him, God appears: to those who have passed beyond material composition in accordance with desire, and who possess the powers of the soul equal in strength to one another in one and the same ceaseless motion toward God, He appears as Monad and Triad, so as both to display His own existence and mystically to teach the manner of it. But to those whose desire is moved only around material composition, and who possess the powers of the soul unlinked from one another, He appears not as He is, but as they are, showing that with both hands they have grasped the material dyad, according to which the bodily world consists, as of matter and form.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"( στ΄) Ὁ θεῖος Ἀπόστολος, τάς διαφόρας ἐνεργείας τοῦ ἑνός ἁγίου Πνεύματος, χαρίσματα λέγει διάφορα, ὑφ᾿ ἑνός δηλονότι καί τοῦ αὐτοῦ ἐνεργούμενα Πνεύματος. Εἰ τοίνυν κατά τό μέτρον τῆς ἐν ἑκάστῳ πίστεως δίδοται ἡ φανέρωσις τοῦ Πνεύματος ἐν τῇ μετοχῇ τοῦ τοιοῦδε χαρίσματος, ἕκαστος τῶν πιστῶν δηλονότι κατά τήν ἀναλογίαν τῆς πίστεως, καί τῆς ὑποκειμένης αὐτῷ κατά ψυχήν διαθέσεως, συμμεμετρημένην δέχεται τοῦ Πνεύματος τήν ἐνέργειαν, χαριζομένην αὐτῷ τῆσδε ἤ τῆσδε τῆς ἐντολῆς τήν ἁρμόζουσαν πρός ἐνέργειαν ἕξιν. ( ζ΄) Ὥσπερ ὁ μέν λαμβάνει λόγον σοφίας, ὁ δέ λόγον γνώσεως, ἕτερος δέ, πίστεως, καί ἄλλος ἄλλο τι τῶν ἀπηριθμημένων τῷ μεγάλῳ Ἀποστόλῳ χαρισμάτων τοῦ Πνεύματος· οὕτως ὁ μέν δέχεται διά τοῦ Πνεύματος χάρισμα τῆς τελείας καί ἀμέσου πρός Θεόν καί μηδέν ἐχούσης ὑλικόν ἀγάπης, κατά τήν ἀναλογίαν τῆς πίστεως· ἕτερος δέ διά τοῦ αὐτοῦ Πνεύματος, τῆς τελείας ἀγάπης πρός τόν πλησίον χάρισμα· ἄλλος δέ ἄλλο τι, κατά τό αὐτό Πνεῦμα, ὡς ἔφην, ἔχοντος ἑκάστου ἐνεργούμενον τό οἰκεῖον χάρισμα. Πᾶσαν γάρ ἐντολῆς ἕξιν ἐνεργουμένην, Πνεύματος εἶναι χάρισμα λέγει. ( η΄) Τό τοῦ Κυρίου βάπτισμά ἐστιν, ἡ παντελής πρός τόν αἰσθητόν κόσμον τῆς προαιρέσεως ἡμῶν νέκρωσις· τό δέ ποτήριον, καί αὐτῆς ἡμῶν τῆς παρούσης ζωῆς ὑπέρ ἀληθείας καθέστηκεν ἄρνησις. ( θ΄) Τό τοῦ Κυρίου βάπτισμα, τῶν ὑπέρ ἀρετῆς κατά πρόθεσιν ἑκουσίων καί ἡμετέρων πόνων, τύπος ὑπάρχει· δι᾿ ὧν τάς κατά συνείδησιν ἀποῤῥύπτοντες κηλῖδας, τόν πρός τά φαινόμενα τῆς προαιρέσεως ἑκούσιον καταδεχόμεθα θάνατον·","english":"(6) The divine Apostle calls the diverse activities of the one Holy Spirit diverse charisms, clearly being worked by one and the same Spirit. If, then, the manifestation of the Spirit is given in the participation of this or that charism according to the measure of faith in each person, each of the faithful clearly, in proportion to his faith and to the disposition of soul that underlies it in him, receives the activity of the Spirit measured out to him, granting him the habitual state suited to the activity of this or that commandment. (7) Just as one receives a word of wisdom, another a word of knowledge, another faith, and another something else of the charisms of the Spirit enumerated by the great Apostle, so one receives through the Spirit the charism of perfect and immediate love toward God, having nothing material, according to the proportion of faith; another, through the same Spirit, the charism of perfect love toward neighbor; and another something else, according to the same Spirit, as I said, each having his own charism worked in him. For he says that every habitual state of a commandment that is worked is a charism of the Spirit. (8) The Lord's baptism is the complete putting to death of our free choice toward the sensible world; and the cup is the denial of our present life itself for the sake of truth. (9) The Lord's baptism is a type of our voluntary and our own labors for the sake of virtue according to purpose; through which, washing away the stains of conscience, we accept the voluntary death of our free choice toward things that appear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"τό δέ ποτήριον, τῶν ἐκ περιστάσεως παρά προαίρεσιν ἐπανισταμένων ἡμῶν ὑπέρ τῆς ἀληθείας ἀκουσίων πειρασμῶν τύπος ἐστί· δι᾿ ὧν καί αὐτῆς προκρίνοντες τόν θεῖον πόθον τῆς φύσεως, ἑκόντες τόν περιστατικόν ὑπερχόμεθα τῆς φύσεως θάνατον.\n\n(ρ΄) Ταύτην ἔχει τήν διαφοράν τό βάπτισμα πρός τό ποτήριον· ὅτι τό μέν βάπτισμα, ὑπέρ ἀρετῆς πρός τά ἡδέα τοῦ βίου νεκράν ἐργάζεται τήν προαίρεσιν· τό δέ ποτήριον, τήν ἀλήθειαν καί αὐτῆς προκρίνειν πείθει τῆς φύσεως τούς εὐσεβεῖς.\n\nΕΚΑΤΟΝΤΑΣ ΔΕΥΤΕΡΑ (α΄) Πρότερον τοῦ βαπτίσματος ἔθετο τό ποτήριον, ὅτι διά τήν ἀλήθειάν ἐστιν ἡ ἀρετή, ἀλλ᾿ οὐ διά τήν ἀρετήν ἡ ἀλήθεια. Ὅθεν ὁ διά τήν ἀλήθειαν πράττων τήν ἀρετήν, κενοδοξίας οὐ τιτρώσκεται βέλεσιν· ὁ δέ τήν ἀλήθειαν ἀρετῆς ἕνεκεν ἐπιτηδεύων, σύνοικον ἔχει τῆς κενοδοξίας τήν οἴησιν.\n\n(β΄) Ἀλήθειαν μέν εἶναι λέγει, τήν θείαν γνῶσιν· ἀρετήν δέ, τούς ὑπέρ ἀληθείας τῶν ἐφιεμένων αὐτῆς ἀγῶνας. Ὁ τοίνυν γνώσεως ἕνεκεν, ἀρετῆς ὑπομένων πόνους, οὐ κενοδοξεῖ, γινώσκων ἀπερίληπτον εἶναι φύσει τοῖς πόνοις τήν ἀλήθειαν· τοῖς δευτέροις γάρ οὐ περιγράφεται φύσει τό πρῶτον. Ὁ δέ τήν γνῶσιν διά τούς ὑπέρ αὐτῆς ἀγῶνας ἐπιτηδεύων, πάντως κενόδοξος ὡς εἰληφέναι δοκῶν τούς στεφάνους πρό τῶν ἱδρώτων· οὐκ εἰδώς ὅτι διά τούς στεφάνους οἱ πόνοι, ἀλλ᾿ οὐ διά τούς πόνους οἱ στέφανοι· φύσει γάρ ἀμελέτητος πᾶσα καθέστηκε μέθοδος, τοῦ δι᾿ ὅ πέφυκεν ἐξανυσθέντος, ἤ ἀνυσθῆναι δόξαντος. (γ΄) Ὁ μόνον τῆς γνώσεως τήν μορφήν, ὅπερ ἐστίν ὁ ψιλός λόγος·","english":"The cup is a type of the involuntary temptations that rise up against us for the sake of the truth from circumstances, contrary to our choice; through these, preferring the divine longing itself to nature, we willingly pass over the death that comes from circumstances, which is beyond nature.\n\n(100) The baptism has this difference from the cup: baptism makes the choice dead to the pleasant things of life for the sake of virtue; but the cup persuades the pious to prefer the truth even to nature itself.\n\n101 (1) He placed the cup before baptism, because virtue exists for the sake of the truth, but not the truth for the sake of virtue. Therefore, the one who practices virtue for the sake of the truth is not wounded by the arrows of vainglory; but the one who pursues the truth for the sake of virtue has presumption as a companion of vainglory.\n\n(2) He says that the truth is divine knowledge, and virtue is the struggles of those who desire it on behalf of the truth. Therefore, the one who endures labors of virtue for the sake of knowledge is not vainglorious, knowing that the truth is by nature incomprehensible by labors; for the first is not encompassed by nature by the second. But the one who pursues knowledge for the sake of the struggles on its behalf is altogether vainglorious, as though thinking he has received the crowns before the sweats; not knowing that the labors are for the sake of the crowns, but not the crowns for the sake of the labors; for by nature every method is unstudied when that for the sake of which it exists has been accomplished, or has seemed to be accomplished. (3) The one who has only the form of knowledge, which is the bare word—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"καί ὁ τήν εἰκόνα τῆς ἀρετῆς, ὅπερ ἐστί τό ψιλόν ἦθος, ἐπιτηδεύων, Ἰουδαῖός ἐστι καί αὐτός ἀληθείας τύποις φυσιούμενος.\n\n(δ΄) Ὁ πᾶσαν τήν φαινομένην τοῦ νόμου λατρείαν μή κατ᾿ αἴσθησιν ὁρῶν, ἀλλά ταῖς κατά νοῦν ἐφόδοις ἕκαστον τῶν ὁρωμένων συμβόλων διασκοπήσας, τόν ἐν ἑκάστῳ κεκρυμμένον θεοτελῆ Λόγον ἐκδιδασκόμενος, ἐν τῷ νόμῳ τόν Θεόν εὑρίσκει, καλῶς ψηλαφῶν διά τῆς νοερᾶς δυνάμεως ὡς ἐν φορυτῷ, τῇ ὕλῃ τῶν νομικῶν διατάξεων, εἴ που κεκρυμμένον εὕροι τῇ σαρκί τοῦ νόμου τόν τήν αἴσθησιν διαφεύγοντα παντελῶς μαργαρίτην Λόγον. (ε΄) Καί ὁ τήν φύσιν δέ τῶν ὁρωμένων μή τῇ αἰσθήσει μόνῃ περιγράφων, ἀλλά κατά νοῦν σοφῶς τόν ἐν ἑκάστῳ κτίσματι λόγον ἐρευνώμενος, εὑρίσκει Θεόν, ἀπό τῆς προβεβλημένης τῶν ὄντων μεγαλουργίας, τήν αὐτῶν τῶν ὄντων διδασκόμενος αἰτίαν.\n\n(στ΄) Ἐπειδή τοίνυν ἴδιον τοῦ ψηλαφῶντος ἡ διάκρισίς ἐστιν· ὁ τά νομικά σύμβολα γνωστικῶς ἐπερχόμενος, καί τήν φαινομένην τῶν ὄντων φύσιν ἐπιστημονικῶς θεώμενος, διακρίνων τήν Γραφήν καί τήν κτίσιν καί ἑαυτόν, τήν μέν Γραφήν, εἰς γράμμα καί πνεῦμα· τήν δέ κτίσιν, εἰς λόγον καί ἐπιφάνειαν· ἑαυτόν δέ, εἰς νοῦν καί αἴσθησιν· καί τῆς μέν Γραφῆς, τό πνεῦμα· τῆς δέ κτίσεως, τόν λόγον· ἑαυτοῦ δέ, τόν νοῦν λαβών, καί ἀλλήλοις ἀλύτως ἑνώσας, εὗρε Θεόν· ὡς ἐπιγνούς καθώς δεῖ, καί δυνατόν ἐστι, τόν Θεόν, τόν ἐν Νῷ καί Λόγῳ καί Πνεύματι· πάντων τῶν πλανώντων καί εἰς μυρίας δόξας κατασυρόντων ἀπαλλαγείς, λέγω δέ γράμματος καί ἐπιφανείας καί αἰσθήσεως, ἐν οἷς ἡ διάφορος ὑπάρχει ποσότης, καί τῆς μονάδος ἀντίθετος.","english":"And he who cultivates the image of virtue, which is the bare moral character, is himself a Jew, and is puffed up with the types of truth.\n\n(4) He who does not look upon all the outward service of the law according to sense, but examines each of the visible symbols by the approaches of the mind, being taught the God-perfect Word hidden in each, finds God in the law, rightly groping by the noetic power as in refuse, in the material of the legal ordinances, if anywhere he might find hidden in the flesh of the law the pearl of the Word that wholly escapes sense. (5) And he who does not circumscribe the nature of visible things by sense alone, but wisely searches out by the mind the reason in each creature, finds God, being taught the cause of the things that are from the surpassing mighty work of the things that exist.\n\n(6) Since, then, discernment is proper to him who gropes, he who approaches the legal symbols in a gnostic manner, and contemplates the apparent nature of things scientifically, discerning Scripture and creation and himself—Scripture into letter and spirit; creation into reason and appearance; himself into mind and sense—and taking the spirit of Scripture, the reason of creation, and his own mind, and uniting them to one another indissolubly, has found God; as having known God as it is fitting and possible, God who is in Mind and Word and Spirit; having been delivered from all things that lead astray and drag men down into countless opinions—I mean letter and appearance and sense, in which there is differing quantity and what is opposed to the monad.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Εἰ δέ τό γράμμα τοῦ νόμου, καί τήν τῶν ὁρωμένων ἐπιφάνειαν καί τήν οἰκείαν αἴσθησιν ἀλλήλοις τις προσπλέξας συμφύρῃ, τυφλός ἐστι μυωπάζων, τήν τῆς Αἰτίας τῶν ὄντων ἀγνωσίαν νοσῶν. (ζ΄) Ὁ θεῖος καί μέγας Ἀπόστολος, τί ἐστι πίστις ὁρίζων, φησί· Πίστις ἐστίν, ἐλπιζομένων ὑπόστασις, καί πραγμάτων ἔλεγχος οὐ βλεπομένων. Εἰ δέ τις καί ἐνδιάθετον αὐτήν ἀγαθόν ὁρίσαιτο, ἤ γνῶσιν ἀληθῆ τῶν ἀποῤῥήτων ἀγαθῶν ἀποδεικτικήν, τῆς ἀληθείας οὐ διήμαρτεν.\n\n(η΄) Ἡ πίστις, δύναμίς ἐστι σχετική, ἤ σχέσις δραστική τῆς ὑπέρ φύσιν ἀμέσου τοῦ πιστεύοντος πρός τόν πιστευόμενον Θεόν, τελείας ἑνώσεως. (θ΄) Ἐπειδή τοίνυν ὁ ἄνθρωπος ἐκ ψυχῆς ὑπάρχων καί σώματος, δυσί σαλεύεται νόμοις, σαρκός λέγω καί πνεύματος· καί ὁ μέν τῆς σαρκός νόμος, κατά τήν αἴσθησιν· ὁ δέ τοῦ πνεύματος, κατά τόν νοῦν κέκτηται τήν ἐνέργειαν· καί ὁ μέν τῆς σαρκός ὕλῃ συνδεῖν πέφυκε, κατά τήν αἴσθησιν ἐνεργούμενος, ὁ δέ τοῦ πνεύματος κατά νοῦν ἐνεργούμενος, πρός τόν Θεόν ἀμέσως ποιεῖται τήν ἕνωσιν· εἰκότως Ὁ μή διακριθείς ἐν τῇ καρδίᾳ αὐτοῦ· τουτέστιν, ἐν τῷ νοΐ μή διακρίνας, ἤγουν διατεμών τήν διά τῆς πίστεως πρός τόν Θεόν γεγενημένην ἄμεσον ἕνωσιν, ὡς ἀπαθής, μᾶλλον δέ θεός ἤδη διά τῆς πίστεως τῇ ἑνώσει γεγενημένος, ἐρεῖ τῷ ὄρει τούτῳ μεταβῆναι, καί μεταβήσεται· δεικτικῶς διά τοῦ τοῦτο φάναι, τό","english":"But if someone weaves together the letter of the law, and the outward appearance of things seen, and his own sense-perception, and confuses them with one another, he is blind, near-sighted, suffering from ignorance of the Cause of beings. (7) The divine and great Apostle, defining what faith is, says: Faith is the substance of things hoped for, the evidence of things not seen. And if someone should define it also as an inward good, or as true knowledge that demonstrates the hidden goods, he has not missed the truth.\n\n(8) Faith is a power that holds, or a active relation of the one who believes to the God in whom he believes, beyond nature and immediate, of perfect union. (9) Since, then, man consists of soul and body, he is shaken by two laws, I mean that of the flesh and that of the spirit; and the law of the flesh has its activity according to sense-perception, while that of the spirit has its activity according to the mind; and the law of the flesh is naturally disposed to bind to matter, being energized according to sense-perception, while the law of the spirit, being energized according to the mind, effects union with God immediately. Rightly, then, he who has not been divided in his heart—that is, who has not in his mind distinguished, or rather cut apart, the immediate union with God that has come about through faith—as one impassible, or rather as one who has already become God through faith by that union, will say to this mountain, \"Be moved,\" and it will be moved; by saying this, he shows that","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"φρόνημα καί τόν νόμον δηλῶν τῆς σαρκός, τόν βαρύν ὄντως καί δυσμετακίνητον, καί ὅσον πρός δύναμιν φυσικήν, παντελῶς ἀκίνητον καί ἀσάλευτον. (ι΄) Τοσοῦτον ἐῤῥίζωται τῇ φύσει τῶν ἀνθρώπων διά τῆς αἰσθήσεως ἡ τῆς ἀλογίας δύναμις, ὥστε τούς πολλούς μηδ᾿ ἄλλο τι νομίζειν εἶναι τόν ἄνθρωπον, ἤ σάρκα, δύναμιν πρός ἀπόλαυσιν τῆς παρούσης ζωῆς τήν αἴσθησιν ἔχουσαν. (ια΄) Πάντα, φησί, δυνατά τῷ πιστεύοντι, καί μή διακρινομένῳ, τουτέστι μή διαιρουμένῳ τῆς κατά νοῦν διά πίστεως γεγενημένης αὐτῷ πρός τόν Θεόν ἑνώσεως, διά τήν πρός τό σῶμα τῆς ψυχῆς κατά τήν αἴσθησιν σχέσιν· ὅσα κόσμου καί σαρκός τόν νοῦν ἀλλοτριοῖ· Θεῷ δέ προσοικειοῖ, τετελειωμένον τοῖς κατορθώμασι. Τοῦτο γάρ προσυπακουστέον τῷ, Πάντα δυνατά τῷ πιστεύοντι. (ιβ΄) Ἡ πίστις ἀναπόδεικτος γνῶσίς ἐστιν. Εἰ δέ γνῶσίς ἐστιν ἀναπόδεικτος, ἄρα σχέσις ἐστίν ὑπέρ φύσιν ἡ πίστις, δι᾿ ἧς ἀγνώστως, ἀλλ᾿ οὐκ ἀποδεικτικῶς ἑνούμεθα τῷ Θεῷ κατά τήν ὑπέρ νόησιν ἕνωσιν. (ιγ΄) Τήν ἄμεσον λαβών ἕνωσιν πρός τόν Θεόν ὁ νοῦς, τήν τοῦ νοεῖν καί νοεῖσθαι παντελῶς δύναμιν ἔχει σχολάζουσαν. Ὁπηνίκα γοῦν ταύτην λύσει, νοήσας τι τῶν μετά Θεόν, διεκρίθη, τεμών τήν ὑπέρ νόησιν ἕνωσιν, καθ᾿ ἥν ἕως ἐστί τῷ Θεῷ συνημμένος, ὡς ὑπέρ φύσιν καί τῇ μεθέξει Θεός γεγενημένος, καθάπερ ὄρος ἀκίνητον, ἑαυτοῦ τόν τῆς φύσεως μετατίθησι νόμον. (ιδ΄) Ὁ πρός εὐσέβειαν εἰσαγόμενος, περί τῶν ἔργων διδασκόμενος τῆς δικαιοσύνης, τήν πρᾶξιν μόνην ἐπιτελεῖ, μετά πάσης ὑπακοῆς καί πίστεως, καθάπερ σάρκας ἐσθίων τῶν ἀρετῶν τά φαινόμενα, τήν ἠθικήν δηλονότι παιδαγωγίαν·","english":"declaring the mind and the law of the flesh, which is truly heavy and hard to move, and, as far as natural power goes, wholly immovable and unshakable. (10) So deeply rooted in the nature of human beings through sense-perception is the power of irrationality that most people think a human being is nothing other than flesh, possessing sense-perception as a power for the enjoyment of the present life. (11) \"All things,\" he says, \"are possible to the one who believes\" and does not make distinctions—that is, does not divide the union with God that has come to be in his intellect through faith, on account of the soul's relation to the body through sense-perception—as many things as alienate the intellect from the world and the flesh, but rather draws it near to God, perfected in right actions. For this must be understood in addition to \"All things are possible to the one who believes.\" (12) Faith is undemonstrated knowledge. And if it is undemonstrated knowledge, then faith is a relation beyond nature, through which we are united to God in an unknowing way, not demonstratively, according to the union that surpasses thought. (13) The intellect, having received direct union with God, has the power of thinking and being thought wholly at rest. Whenever, then, it dissolves this by thinking something of the things after God, it has been divided, cutting off the union that surpasses thought, in which, as long as it remains joined to God—as being beyond nature and having become God by participation—like an immovable mountain, it sets aside the law of its own nature. (14) The one being introduced to piety, being taught about the works of righteousness, performs action alone, with all obedience and faith, as it were eating the visible parts of the virtues—that is, the ethical training—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"τούς δέ τῶν ἐντολῶν λόγους, ἐν οἷς ἡ τῶν τελείων ὑπάρχει γνῶσις, τῷ Θεῷ παραχωρεῖ διά τῆς πίστεως, μή δυνάμενος συνεπεκταθῆναι τέως τῷ μήκει τῆς γνώσεως. (ιε΄) Ὁ τέλειος, οὐ μόνον τήν τῶν εἰσαγομένων τάξιν, ἀλλά καί τήν τῶν προκοπτόντων διαδραμών, οὐκ ἀγνοεῖ τῶν ὑπ᾿ αὐτοῦ κατ᾿ ἐντολήν γινομένων τούς λόγους, ἀλλ᾿ ἐκείνους πνεύματι πρῶτον διαπιών, πᾶσαν ἐσθίει διά τῶν ἔργων τήν σάρκα τῶν ἀρετῶν, πρός τήν κατά νοῦν γνῶσιν ἀναβιβάζων, τήν τῶν γινομένων κατ᾿ αἴσθησιν κίνησιν.\n\n(ιστ΄) Ὁ Κύριος εἰπών, Ζητεῖτε πρῶτον τήν βασιλείαν τοῦ Θεοῦ, καί τήν δικαιοσύνην αὐτοῦ· τουτέστι, πρό πάντων τήν ἐπίγνωσιν τῆς ἀληθείας, καί οὕτω τήν τῶν καθηκόντων τρόπων ἐξάσκησιν· σαφῶς ἔδειξε, περί μόνης τῆς θείας γνώσεως δεῖν ζητεῖν τούς πιστεύοντας, καί τῆς αὐτήν κοσμούσης διά τῶν ἔργων ἀρετῆς.\n\n(ιζ΄) Ἐπειδή πολλά τυγχάνει τά πρός γνῶσιν Θεοῦ καί ἀρετήν ζητούμενα τοῖς πιστεύουσιν, ἀπαλλαγή παθῶν, ὑπομονήν πειρασμῶν, ἀρετῶν λόγοι, τρόποι ἐνεργειῶν, ἐξήλωσις τῆς πρός σάρκα τῆς ψυχῆς διαθέσεως, ἀποξένωσις τῆς πρός τά αἰσθητά τῆς αἰσθήσεως σχέσεως, τοῦ νοῦ παντελής ἀπό πάντων τῶν γεγονότων ἀναχώρησις. Καί ἁπλῶς μυρία ἄλλα εἰσί, τά πρός ἀποχήν μέν κακίας καί ἀγνωσίας, κατόρθωσιν δέ γνώσεως καί ἀρετῆς· εἰκότως ὁ Κύριος ἔφησεν, Πάντα ὅσα ἄν αἰτῆσθε πιστεύοντες, λήψεσθε· πάντα ἁπλῶς, τά πρός ἐπίγνωσιν Θεοῦ καί ἀρετήν συντείνοντα μόνα καί ζητεῖν καί αἰτεῖν μετ᾿ ἐπιστήμης καί πίστεως δεῖν εἰπών τούς εὐσεβεῖς. Ταῦτα γάρ πάντα συμφέρει, καί πάντως δίδωσιν αὐτά τοῖς αἰτοῦσιν ὁ Κύριος.","english":"But the principles of the commandments, in which the knowledge of the perfect consists, he yields to God through faith, being unable as yet to be stretched out along the length of knowledge. (15) The perfect man, having run through not only the order of those being initiated but also that of those advancing, does not ignore the principles of the things done by him according to the commandment, but having first drunk them in by the Spirit, he eats through his works all the flesh of the virtues, leading up to the knowledge according to the mind the motion of things done according to sense.\n\n(16) The Lord, having said, Seek first the kingdom of God and His righteousness—that is, before all things the knowledge of the truth, and so the practice of the fitting ways of life—clearly showed that the faithful ought to seek concerning divine knowledge alone, and concerning the virtue that adorns it through works.\n\n(17) Since there happen to be many things sought by the faithful for the knowledge of God and virtue—release from passions, endurance of temptations, the principles of virtues, the ways of activities, the eager emulation of the soul's disposition toward the flesh, the estrangement of sense from its relation to sensible things, the mind's complete withdrawal from all created things. And simply, there are countless other things that pertain to abstinence from evil and ignorance, and to the right accomplishment of knowledge and virtue—reasonably the Lord said, All things whatsoever you ask believing, you shall receive—saying that the pious ought, simply, to seek and ask with knowledge and faith those things alone which contribute to the knowledge of God and virtue. For all these things are profitable, and the Lord altogether gives them to those who ask.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"(ιη΄) Ὁ τοίνυν διά μόνην τήν πίστιν, ἤγουν τήν πρός Θεόν ἄμεσον ἕνωσιν, πάντα ζητῶν τά πρός τήν ἕνωσιν, πάντως λήψεται· ὁ δέ ταύτης δίχα τῆς αἰτίας, κἄν ἄλλα, κἄν τά προειρημένα ζητῇ, οὐ λήψεται. Οὐ γάρ πιστεύει, ἀλλ᾿ οἰκείαν ὡς ἄπιστος διά τῶν θείων πραγματεύεται δόξαν.\n\n(ιθ΄) Ὁ γνώμῃ τῆς καθ᾿ ἁμαρτίαν καθαρεύων φθορᾶς, φθείρει τήν τῶν φθείρειν πεφυκότων φθοράν. Ἡ γάρ ἀφθαρσία τῆς προαιρέσεως, τήν φθοράν συντηρεῖν τῆς φύσεως πέφυκεν ἄφθαρτον, κατά πρόνοιαν, διά τῆς ἐν αὐτῇ τοῦ Πνεύματος χάριτος, μή συγχωροῦσα ταῖς ἐναντίαις ποιότησιν αὐτήν διαφθείρεσθαι. (κ΄) Ἐπειδή φύσεως καί χάριτος εἷς καί ὁ αὐτός οὐκ ἔστι λόγος, οὐκ ἔστιν ἀπορίας ἄξιον, πῶς τινες τῶν ἁγίων, ποτέ μέν παθῶν ὑπερεῖχον, ποτέ δέ μᾶλλον ὑπέπιπτον πάθεσι· γινωσκόντων ἡμῶν, ὅτι τό μέν θαῦμα, τῆς χάριτος ἦν· τό δέ πάθος, τῆς φύσεως.\n\n(κα΄) Ὁ διά μιμήσεως τήν μνήμην ἔχων τῆς τῶν ἁγίων ἀναστροφῆς, τήν μέν τῶν παθῶν ἀποτίθεται νέκρωσιν· τήν δέ τῶν ἀρετῶν ζωήν ὑποδέχεται. (κβ΄) ᾯ τρόπῳ βούλεται ὁ τήν ἑκάστου διορίσας ζωήν πρό τῶν αἰώνων Θεός, ἕκαστον πρός τό οἰκεῖον τῆς ζωῆς ἄγει τέλος, εἴτε δίκαιον, εἴτε ἄδικον. (κγ΄) Τόν τῷ μακαρίῳ Παύλῳ συμβάντα ζοφερόν χειμῶνα, τό βάρος εἶναι τῶν ἀκουσίων πειρασμῶν τεκμαίρομαι· τήν δέ νῆσον, τήν παγίαν ἕξιν τῆς θείας ἐλπίδος καί ἄσειστον· τήν δέ πυράν τήν ἕξιν τῆς γνώσεως· τά δέ φρύγανα, τήν τῶν ὁρωμένων φύσιν·","english":"(18) He, then, who seeks all things that lead to union for the sake of faith alone—that is, direct union with God—will certainly receive them; but he who seeks other things, or even the things previously mentioned, apart from this cause, will not receive them. For he does not believe, but as an unbeliever he busies himself with the divine things for his own glory.\n\n(19) He who in his judgment is pure of the corruption that comes from sin destroys the corruption of those things that are naturally capable of corrupting. For the incorruptibility of his free choice naturally preserves the corruption of his nature incorrupt, by providence, through the grace of the Spirit within it, not allowing it to be corrupted by contrary qualities. (20) Since the principle of nature and of grace is not one and the same, it is not a matter for perplexity how some of the saints at one time rose above the passions, and at another time fell rather under the passions; for we know that the wonder was of grace, but the passion was of nature.\n\n(21) He who through imitation keeps the memory of the conduct of the saints puts off the deadness of the passions and receives the life of the virtues. (22) In the manner in which God, who before the ages determined the life of each one, wills, he leads each one to the proper end of his life, whether just or unjust. (23) The gloomy storm that befell the blessed Paul I judge to be the weight of involuntary temptations; the island, the firm and unshaken habit of divine hope; the fire, the habit of knowledge; the brushwood, the nature of things visible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"ἥν συνέστρεφε μέν τῇ χειρί, τῇ κατά θεωρίαν λέγω ψηλαφητικῇ τοῦ νοῦ δυνάμει, διατρέφων τοῖς ἐξ αὐτῆς νοήμασι τήν ἕξιν τῆς γνώσεως, τήν θεραπεύουσαν τήν ἐκ τοῦ χειμῶνος τῶν πειρασμῶν προστριβεῖσαν τῇ διανοίᾳ κατήφειαν· τήν δέ ἔχιδναν, τήν λανθανόντως ἐγκεκρυμμένην τῇ φύσει τῶν αἰσθητῶν πονηράν καί ὀλέθριον δύναμιν· δήξασαν μέν τήν χεῖρα, τουτέστι, τήν κατά νοῦν ψηλαφητικήν τῆς θεωρίας ἐνέργειαν· οὐ βλάψασαν δέ τόν διορατικόν νοῦν, τῷ φωτί τῆς γνώσεως αὐτήν εὐθύς ὡς ἐν πυρί διαφθείραντα, τήν τῷ πρακτικῷ κινήματι τοῦ νοῦ, προσαφθεῖσαν ἐκ τῆς τῶν αἰσθητῶν θεωρίας, ὀλέθριον δύναμιν. (κδ΄) Ὀσμή ἦν ἀπό ζωῆς εἰς ζωήν ὁ Ἀπόστολος, ὡς τούς πιστούς τῷ καθ᾿ ἑαυτόν ὑποδείγματι, διά πράξεως πρός τήν εὐωδίαν τῶν ἀρετῶν κινεῖσθαι, παρασκευάζων· ἤ τούς πειθομένους τῷ λόγῳ τῆς χάριτος, ὡς κήρυξ ἀπό τῆς κατ᾿ αἴσθησιν ζωῆς, εἰς τήν ἐν πνεύματι μετάγων ζωήν. Ὀσμή δέ θανάτου εἰς θάνατον, τοῖς ἀπό τοῦ θανάτου τῆς ἀγνοίας εἰς τόν τῆς ἀπιστίας ἐλάσασι θάνατον, διδούς αὐτοῖς αἴσθησιν τῆς μενούσης αὐτοῦ κατακρίσεως. Ἤ πάλιν ὀσμή ἀπό ζωῆς εἰς ζωήν, τοῖς ἀπό πράξεως εἰς θεωρίαν ἀναγομένοις· ὀσμή δέ θανάτου εἰς θάνατον, τοῖς ἀπό νεκρῶσαι τῇ καθ᾿ ἁμαρτίαν ἀργίᾳ τά μέλη τά ἐπί τῆς γῆς, εἰς τήν τῶν ἐμπαθῶν νοημάτων τε καί φαντασιῶν ἐπαινουμένην μεταβαίνουσι νέκρωσιν. (κε΄) Τρεῖς εἰσιν αἱ τῆς ψυχῆς δυνάμεις, λόγος, θυμός, καί ἐπιθυμία. Τῷ μέν λόγῳ, ζητοῦμεν· τῇ ἐπιθυμίᾳ δέ, ποθοῦμεν τό ζητηθέν ἀγαθόν· τῷ δέ θυμῷ, ὑπεραγωνιζόμεθα.","english":"This he gathered together with his hand—I mean, with the tactile power of the intellect in contemplation—nourishing the habit of knowledge with the thoughts derived from it, the habit that heals the dejection brought upon the mind by the winter of temptations. But the viper—the evil and deadly power secretly hidden in the nature of sensible things—bit the hand, that is, the tactile activity of contemplation according to the intellect, yet did not harm the discerning intellect, since it immediately destroyed it by the light of knowledge as if by fire—the deadly power that had attached itself to the practical movement of the intellect from the contemplation of sensible things. (24) The Apostle was a fragrance from life to life, as he prepared the faithful by his own example to be moved through practice toward the sweetness of the virtues; or, as a herald, he led those who obeyed the word of grace from the life according to sense to the life in the spirit. But a fragrance of death to death, to those who have rushed from the death of ignorance to the death of unbelief, giving them a sense of his condemnation that abides. Or again, a fragrance from life to life, to those who are led up from practice to contemplation; and a fragrance of death to death, to those who pass from mortifying the members that are upon the earth by inactivity in sin to the praised death of passionate thoughts and fantasies. (25) There are three powers of the soul: reason, spiritedness, and desire. By reason we seek; by desire we long for the good that has been sought; by spiritedness we struggle in its defense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Κατά ταύτας δή τάς δυνάμεις προσμένοντες οἱ τόν Θεόν ἀγαπῶντες, τῷ θείῳ λόγῳ τῆς ἀρετῆς καί τῆς γνώσεως· τῇ μέν, ζητοῦντες· τῇ δέ, ποθοῦντες· τῇ δέ, ὑπεραγωνιζόμενοι, δέχονται τροφήν ἄφθαρτον, καί τόν νοῦν πιαίνουσαν τῇ γνῶσιν τῶν γεγονότων.\n\n(κστ΄) Τήν κενωθεῖσαν τῆς δοθείσης γνώσεως φύσιν, γενόμενος ἄνθρωπος ὁ τοῦ Θεοῦ Λόγος, πάλιν ἐπλήρωσε γνώσεως· καί στομώσας πρός ἀτρεψίαν, οὐ φύσει, ποιότητι δέ, ταύτην ἐθέωσεν· ἀνελλιπῶς αὐτήν τῷ οἰκείῳ χαρακτηρίσας Πνεύματι καθάπερ ὕδωρ, οἴνου ποιότητι πρός τόνον μετακεράσας. Διά τοῦτο γάρ καί γίνεται κατ᾿ ἀλήθειαν ἄνθρωπος, ἵνα κατά χάριν ἡμᾶς καταστήσῃ θεούς.\n\n(κζ΄) Ὁ τήν φύσιν τῶν ἀνθρώπων δημιουργήσας Θεός, ἅμα βουλήσει τό εἶναι αὐτῇ δέδωκεν, συνήρμοσεν αὐτῇ καί δύναμιν τῶν καθηκόντων ποιητικήν· δύναμιν δέ λέγω, τήν οὐσιωδῶς μέν κατεσπαρμένην τῇ φύσει, πρός ἀρετῶν\n\nἐνέργειαν κίνησιν· γνωμικῶς δέ, πρός τήν τοῦ κεκτημένου βούλησιν, κατά τήν χρῆσιν ἐκφαινομένην.","english":"Abiding by these powers, those who love God, through the divine word of virtue and of knowledge—by the one seeking, by the other desiring, by the other striving exceedingly—receive food incorruptible, and fattening the intellect with the knowledge of created things.\n\n(26) The nature that had been emptied of the knowledge given to it, the Word of God, having become man, filled again with knowledge; and having sharpened it toward immutability, not by nature but by quality, he deified it, having marked it out without deficiency by his own Spirit, just as water blended with the quality of wine to its intensity. For this reason he truly becomes man, in order that by grace he might make us gods.\n\n(27) God, who created the nature of men, at once by his will gave it being, and joined to it also a power productive of what is fitting—a power, I mean, that is substantially sown in nature, a motion toward the activity of virtues, but by inclination, toward the will of the one who possesses it, being manifested according to use.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"(κη΄) Φυσικόν ἔχομεν κριτήριον, τόν κατά φύσιν νόμον, διδάσκοντα ἡμᾶς, ὅτι πρός τῆς ἐν ὅλοις σοφίας, ἔδει πρός τήν τοῦ ποιητοῦ τῶν ὅλων μυσταγωγίαν ἡμῶν κινεῖσθαι τήν ἔφεσιν.\n\n(κθ΄) Τό φρέαρ ἐστί τοῦ Ἰακώβου, ἡ Γραφή· τό δέ ὕδωρ ἐστίν, ἡ ἐν τῇ Γραφῇ γνῶσις· τό δέ βάθος, ἡ τῶν Γραφικῶν αἰνιγμάτων δυσδιεξίτητος θέσις· τό δέ ἄντλημά ἐστιν, ἡ διά τῶν γραμμάτων τοῦ θείου λόγου μάθησις, ἥν οὐκ εἶχεν ὁ Κύριος Αὐτολόγος ὑπάρχων, καί οὐ τήν ἐκ μαθήσεως καί μελέτης διδούς γνῶσιν τοῖς πιστεύουσιν, ἀλλά τήν ἐκ χάριτος πνευματικῆς ἀένναον σοφίαν, καί μηδέποτε λήγουσαν τοῖς ἀξίοις δωρούμενος. Τό γάρ ἄντλημα, τουτέστιν ἡ μάθησις, μέρος ἐλάχιστον λαμβάνουσα γνώσεως, τό πᾶν ἐᾷ μηδενί λόγῳ κρατούμενον. Ἡ δέ κατά χάριν γνῶσις, ὅλην ἔχει καί δίχα μελέτης, τήν ἐφικτήν ἀνθρώποις σοφίαν, πρός τάς χρείας ποικίλως βλυστάνουσαν.\n\n(λ΄) Τό ξύλον τῆς ζωῆς, καί τό μή τοιοῦτον, ἐξ αὐτοῦ μόνου, τοῦ, τό μέν ζωῆς ξύλον ὀνομασθῆναι· τό δέ, οὐ ζωῆς, ἀλλά μόνον γνωστόν καλοῦ καί πονηροῦ, πολλήν καί ἄφατον ἔχουσι τήν διαφοράν. Τό γάρ τῆς ζωῆς ξύλον, πάντως καί ζωῆς ἐστι ποιητικόν· τό δέ μή τῆς ζωῆς ξύλον, δῆλον ὅτι θανάτου ποιητικόν. Τό γάρ μή ποιητικόν ζωῆς, ἐκ τοῦ μή προσαγορευθῆναι ξύλον τῆς ζωῆς, θανάτου σαφῶς ἄν εἴη ποιητικόν· ἄλλο γάρ οὐδέν τῇ ζωῇ κατ᾿ ἐναντίωσιν ἀντιδιαιρεῖται. (λα΄) Τό ξύλον τῆς ζωῆς, καί ὡς σοφία, πλείστην ἔχει διαφοράν πρός τό ξύλον τό γνωστικόν καλοῦ καί πονηροῦ, τό μήτε ὄν σοφία, μήτε ὠνομασμένον.","english":"(28) We have a natural criterion, the law according to nature, which teaches us that, in accordance with the wisdom that is in all things, our desire ought to be moved toward the mystical guidance of the Maker of all things.\n\n(29) The well is Jacob's, namely the Scripture; the water is the knowledge that is in the Scripture; the depth is the hard-to-traverse setting of the Scriptural enigmas; the bucket is the learning of the divine word through the letters, which the Lord did not have, being the Word Himself, and He does not give to believers the knowledge that comes from learning and study, but rather the ever-flowing wisdom that comes from spiritual grace, and He grants to those who are worthy that which never ceases. For the bucket, that is, learning, taking a very small part of knowledge, leaves the whole unheld by any account. But the knowledge that is according to grace has the whole wisdom attainable by humans, even without study, bubbling up in various ways for their needs.\n\n(30) The tree of life, and the one that is not such, have a great and ineffable difference from this alone: that the one is called a tree of life, while the other is called not of life but only of the knowledge of good and evil. For the tree of life is altogether also productive of life; but the tree that is not of life is clearly productive of death. For that which is not productive of life, from the fact that it is not called a tree of life, would clearly be productive of death; for nothing else is set in opposition to life by way of contrariety. (31) The tree of life, also as wisdom, has the greatest difference from the tree called gnostic of good and evil, which is neither wisdom nor so named.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Τῆς μέν γάρ σοφίας ἴδιον νοῦς καί λόγος, τῆς δέ τῇ σοφίᾳ κατά τό ἐναντίον ἀντικειμένης ἕξεως ἴδιον ἀλογία καί αἴσθησις. (λβ΄) Ἐπειδή ἐκ ψυχῆς νοερᾶς καί σώματος αἰσθητικοῦ συνεστώς πρός γένεσιν ἦλθεν ὁ ἄνθρωπος, ἔστω κατά μίαν ἐπιβολήν ξύλον ζωῆς ὁ τῆς ψυχῆς νοῦς, ἐν ᾧ τῆς σοφίας ὑπάρχει τό χρῆμα· ξύλον δέ γνωστόν καλοῦ καί πονηροῦ, ἡ τοῦ σώματος αἴσθησις, ἐν ᾗ τῆς ἀλογίας ὑπάρχει σαφῶς ἡ κίνησις, ἧς κατά τήν πεῖραν, μή ἅψασθαι δι᾿ ἐνεργείας ὁ ἄνθρωπος τήν θείαν λαβών ἐντολήν, οὐκ ἐφύλαξεν.\n\n(λγ΄) Ἀμφότερα τά ξύλα κατά τήν Γραφήν, τινῶν εἰσι διακριτικά, ἤγουν ὁ νοῦς καί ἡ αἴσθησις· οἷον, ὁ μέν νοῦς, ἔχει δύναμιν διακριτικήν, νοητῶν καί αἰσθητῶν, προσκαίρων καί αἰωνίων· μᾶλλον δέ ψυχῆς ὑπάρχων δύναμις διακριτική, τῶν μέν, αὐτήν ἀντέχεσθαι πείθει· τῶν δέ, ὑπεραίρεσθαι. Ἡ δέ αἴσθησις ἔχει δύναμιν διακριτικήν ἡδονῆς σωμάτων καί ὀδύνης· μᾶλλον δέ δύναμις ὑπάρχουσα ἐμψύχων καί αἰσθητικῶν σωμάτων, τήν μέν ἡδονήν ἐπισπᾶσθαι πείθει, τήν δέ ὀδύνην ἀποπέμπεσθαι.","english":"For wisdom's own properties are intellect and reason, while the property of the habit opposed to wisdom is irrationality and sense perception. (32) Since man came into being composed of a rational soul and a sentient body, let the tree of life, in one conception, be the intellect of the soul, in which lies the possession of wisdom; and let the tree known as that of good and evil be the sense perception of the body, in which clearly lies the motion of irrationality—which, when man had received the divine commandment not to touch it in act by experience, he did not keep.\n\n(33) Both trees, according to Scripture, are discriminative of certain things—that is, the intellect and the sense perception. For example, the intellect has the power to discriminate between intelligible and sensible things, between temporal and eternal; or rather, being a discriminative power of the soul, it persuades it to cleave to the one and to rise above the other. And sense perception has the power to discriminate between the pleasure of bodies and pain; or rather, being a power of ensouled and sentient bodies, it persuades one to draw pleasure to oneself and to thrust pain away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"(λδ΄) Ὁ ἄνθρωπος, ἐάν μέν μόνης τῆς καθ᾿ ἡδονήν καί ὀδύνην αἰσθητικῆς τῶν σωμάτων γένηται διακρίσεως, τήν θείαν παραβάς ἐντολήν, ἐσθίει τό ξύλον τό γνωστόν καλοῦ καί πονηροῦ· τουτέστι, τήν κατ᾿ αἴσθησιν ἀλογίαν· ἔχων μόνην τήν συστατικήν τῶν σωμάτων διάκρισιν, καθ᾿ ἥν, ὡς μέν καλοῦ, τῆς ἡδονῆς ἀντέχεται· ὡς δέ κακοῦ, τῆς ὀδύνης ἀπέχεται. Ἐάν δέ μόνης τῆς τῶν αἰωνίων διακρινούσης τά πρόσκαιρα δι᾿ ὅλου γένηται νοερᾶς διακρίσεως, τήν θείαν φυλάξας ἐντολήν, ἐσθίει τό ξύλον τῆς ζωῆς· τήν κατά νοῦν λέγω συνισταμένην σοφίαν· μόνης ἔχων τήν συστατικήν τῆς ψυχῆς διάκρισιν· καθ᾿ ἥν, ὡς μέν καλοῦ, τῆς τῶν αἰωνίων ἀντέχεται δόξης· ὡς δέ κακοῦ, τῆς τῶν προσκαίρων ἀπέχεται φθορᾶς. (λε΄) Νοῦ μέν καλόν ἐστιν, ἡ ἀπαθής πρός τό πνεῦμα διάθεσις· κακόν δέ, ἡ ἐμπαθής πρός τήν αἴσθησιν σχέσις· αἰσθήσεως δέ καλόν\n\nἐστιν, ἡ καθ᾿ ἡδονήν ἐμπαθής πρός σῶμα κίνησις· κακόν δέ, ἡ κατά στέρησιν ταύτης ἐπιγινομένη διάθεσις.","english":"(34) If man becomes [governed by] only the sensory discrimination of bodies that consists in pleasure and pain, then, having transgressed the divine commandment, he eats of the tree known as that of good and evil—that is, the irrationality that is according to sense perception—having only the discrimination that constitutes bodies, by which, as of something good, he cleaves to pleasure, and, as of something evil, he keeps away from pain. But if he becomes wholly [governed by] the noetic discrimination alone that distinguishes eternal things from transient things, then, having kept the divine commandment, he eats of the tree of life—I mean the wisdom that is constituted according to the intellect—having only the discrimination that constitutes the soul, by which, as of something good, he cleaves to the glory of eternal things, and, as of something evil, he keeps away from the corruption of transient things. (35) Of the intellect, the good is the impassioned-free disposition toward the spirit, and the evil is the passionate relation toward sense perception. Of sense perception, the good is the passionate motion toward the body that is according to pleasure, and the evil is the disposition that arises upon the deprivation of this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"(λστ΄) Ὁ πείσας τό συνειδός ὡς φύσει καλόν, πραττόμενον ἔχειν τό κάκιστον, οὗτος χειρός δίκην ἐκτείνας τό πρακτικόν, ἔλαβε ψεκτῶς τοῦ ξύλου τῆς ζωῆς, ἀθάνατον ἡγησάμενος φύσει τό κάκιστον. Διόπερ τήν κατά τό συνειδός τοῦ κακοῦ διαβολήν τῷ ἀνθρώπῳ φυσικῶς ἐνθέμενος ὁ Θεός, διέκρινεν αὐτόν τῆς ζωῆς, κακόν τῇ προαιρέσει γεγενημένον· ἵνα μή τό κακόν πράττων, δύνηται πεῖσαι τήν ἰδίαν συνείδησιν, ὅτι φύσει καλόν ὑπάρχει τό κάκιστον. (λζ΄) Ἡ ἄμπελος, οἶνον ποιεῖ· ὁ οἶνος, μέθην· ἡ μέθη, ἔκστασιν. Οὐκοῦν ὁ ἐνεργής λόγος, ὅπερ ἐστίν ἡ ἄμπελος, γεωργούμενος ταῖς ἀρεταῖς, γεννᾷ τήν γνῶσιν· ἡ δέ γνῶσις, γεννᾷ τήν καλήν ἔκστασιν, τήν τόν νοῦν τῆς κατ᾿ αἴσθησιν σχέσεως ἐξιστῶσαν.\n\n(λη΄) Τοῖς τῶν αἰσθητῶν νοήμασιν εἴωθε κακούργως ὁ πονηρός συμβάλλειν τά τῶν αἰσθητῶν εἴδη καί σχήματα, δι᾿ ὧν πέφυκε τά πάθη δημιουργεῖσθαι περί τάς ἐπιφανείας τῶν ὁρατῶν, στάσιν λαμβανούσης διά τῆς μέσης αἰσθήσεως τῆς περί τά νοητά διαβάσεως, τῆς ἐν ἡμῖν λογικῆς ἐνεργείας. Διό καί κατισχύει πορθεῖν τήν ψυχήν, καί εἰς τήν τῶν παθῶν σύγχυσιν κατασύρειν. (λθ΄) Λύχνος ἐστί, κατά ταυτόν ὁμοῦ καί φῶς, ὁ τοῦ Θεοῦ λόγος, καί ὡς φωτίζων τούς κατά φύσιν λογισμούς τῶν πιστῶν, καί ὡς καίων τούς παρά φύσιν· καί ὡς λύων τόν ζόφον τῆς κατ᾿ αἴσθησιν ζωῆς, τοῖς διά τῶν ἐντολῶν πρός τήν ἐλπιζομένην ἐπειγομένοις ζωήν, καί ὡς κολάζων τῇ καύσει τῆς κρίσεως τούς ταύτης τῆς σκοτεινῆς τοῦ βίου νυκτός κατά γνώμην διά φιλίαν σαρκός ἐντεχομένους.","english":"(36) He who has persuaded his conscience that what is by nature good is the worst thing when practiced—this man, stretching out his practical faculty as it were a hand, has wickedly taken of the tree of life, having deemed the worst thing to be by nature immortal. Therefore God, having naturally implanted in man the conscience's accusation of evil, separated him from life, since he had become evil by choice—lest, while practicing evil, he should be able to persuade his own conscience that the worst thing is by nature good. (37) The vine produces wine; wine, drunkenness; drunkenness, ecstasy. Therefore the active principle, which is the vine, when cultivated by the virtues, begets knowledge; and knowledge begets the good ecstasy, which transports the mind out of its relation to sense perception.\n\n(38) The evil one is accustomed craftily to join the forms and shapes of sensible things to the thoughts of sensible things, through which the passions are naturally produced around the surfaces of visible things, the passage of the rational activity within us toward intelligible things being halted by means of the intermediate sense perception. Therefore he prevails to ravage the soul and to drag it down into the confusion of the passions. (39) The Word of God is a lamp, at one and the same time also a light—both as illuminating the natural thoughts of the faithful and as burning up those contrary to nature; and as dispelling the gloom of the life according to sense perception for those who press on through the commandments toward the hoped-for life, and as punishing by the burning of judgment those who are held by choice in this dark night of life through friendship with the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"(μ΄) Ὁ μή πρός ἑαυτόν, φησί, πρότερον ἀναχθείς διά τῆς ἀποβολῆς τῶν παρά φύσιν παθῶν, πρός τήν ἰδίαν αἰτίαν, ἤγουν τόν Θεόν, διά τῆς ἐν χάριτι τῶν ὑπέρ φύσιν ἀγαθῶν ἐπικτήσεως, οὐκ ἀναχθήσεται. Τῶν γάρ πεποιημένων χωρισθῆναι δεῖ κατά διάνοιαν, τόν πρός Θεόν ἀληθῶς συναγόμενον. (μα΄) Τοῦ μέν γραπτοῦ νόμου ἔργον ἐστίν, ἡ τῶν παθῶν ἀπαλλαγή· φυσικοῦ δέ νόμου, ἡ κατ᾿ ἰσονομίαν πρός πάντας ἀνθρώπους ἰσοτιμία· πνευματικοῦ δέ νόμου τελείωσις, ἡ πρός τόν Θεόν, ὡς ἔστιν ἀνθρώπῳ δυνατόν ἐξομοίωσις. (μβ΄) Τῆς μέν τῶν σωμάτων καί ἀσωμάτων γνώσεως, δεκτική κατά φύσιν ἐστίν ἡ τοῦ νοῦ δύναμις· τῆς δέ τῆς ἁγίας Τριάδος, κατά μόνην τήν χάριν δέχεται τάς ἐμφάσεις· ὅτι ἐστί μόνον πιστεύσουσα, ἀλλ᾿ οὐ τί ποτε κατ᾿ οὐσίαν ἐστίν αὐθαδιζομένη, ὡς δαιμόνιος νοῦς. Ὁ γάρ γνώσεως ἄμοιρος, τόν κατ᾿ ἀρετήν ῥυπτικόν τῆς κακίας οὐδαμῶς ἐπίσταται τρόπον. (μγ΄) Ὁ τό ψεῦδος ἀγαπῶν, αὐτῷ παραδίδοται πρός ἀπώλειαν, ἵνα γνῷ πάσχων ὅπερ ἑκών περιεῖπε, καί μάθῃ κατά τήν πεῖραν γενόμενος, ὡς ἐλάνθανεν ἀντί ζωῆς περιπτυσσόμενος θάνατον.","english":"(40) He who has not first been led back to himself, it says, through the casting off of the passions contrary to nature, to his own cause—that is, to God—through the acquisition in grace of the goods that are above nature, will not be led back. For the one who is truly gathered to God must be separated from created things in his understanding. (41) The work of the written law is release from the passions; of the natural law, equality of honor toward all men according to equity; and the perfection of the spiritual law is likeness to God, insofar as it is possible for man. (42) The power of the intellect is by nature receptive of the knowledge of bodies and of incorporeal things; but it receives the impressions of the Holy Trinity by grace alone, believing only that it is, but not presuming to say what it is in essence, like a demonic intellect. For he who has no share in knowledge does not at all understand the manner of virtue that washes away evil. (43) He who loves falsehood is handed over to it for destruction, so that by suffering he may know what he willingly embraced, and may learn by experience what had escaped him—that instead of life he was clasping death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"(μδ΄) Μόνην ἔχει τοῦ καλοῦ τήν γνῶσιν ὁ Θεός, ὡς κατ᾿ οὐσίαν τοῦ καλοῦ φύσις τέ καί γνῶσις ὑπάρχων· τοῦ δέ κακοῦ, τήν ἄγνοιαν, ὡς τήν αὐτοῦ ἔχων ἀδυναμίαν· ὧν γάρ ἔχει τήν δύναμιν φυσικῶς, τούτων οὐσιωδῶς κέκτηται τήν γνῶσιν.\n\n(με΄) Τό ἐν τῷ Λευϊτικῷ στηθύνιον, τήν ἀμείνω καί ὑψηλήν θεωρίαν δηλοῖ· ὁ δέ βραχίων, τήν πρᾶξιν, ἤγουν τοῦ διανοητικοῦ τήν ἕξιν καί τήν ἐνέργειαν, ἤ τήν γνῶσιν καί τήν ἀρετήν· ὡς τῆς μέν γνώσεως, αὐτῷ προσαγούσης ἀμέσως τόν νοῦν τῷ Θεῷ· τῆς ἀρετῆς δέ, κατά τήν πρᾶξιν πάσης ἀφαιρουμένης αὐτόν τῆς τῶν ὄντων γενέσεως· ἅπερ ἱερεῦσιν ἀφώρισεν ὁ λόγος,\n\nτοῖς μόνον τόν Θεόν διά πάντων κτησαμένοις κληρονομίαν, καί μηδέν τό σύνολον κεκτημένοις ἐπίγειον.\n\n(μστ΄) Ἐπειδή τάς ἄλλων καρδίας διά τοῦ λόγου τῆς διδασκαλίας, οἱ γνώσει καί ἀρετῇ δι᾿ ὅλου ποιωθέντες τῷ πνεύματι, εὐσεβείας καί πίστεως ποιοῦνται δεκτικάς, καί τήν πρακτικήν αὐτῶν ἕξιν καί δύναμιν ἀφαιρούμενοι, τῶν ἐπί τῇ φθαρτῇ φύσει σπουδασμάτων, πρός τήν τῶν ὑπέρ φύσιν ἀφθάρτων ἐνέργειαν ἀγαθῶν μεταφέρουσιν· εἰκότως τῶν προσαγομένων εἰς θυσίαν Θεοῦ, τό στηθύνιον τοῦ ἐπιθέματος· τουτέστι, τῶν προσαγομένων τήν καρδίαν· καί τόν βραχίονα, τῶν αὐτῶν δηλονότι τήν πρᾶξιν· προσέταξεν ἀφιεροῦσθαι τοῖς ἱερεῦσιν ὁ Λόγος. (μζ΄) Πᾶσα ἡ ἐνταῦθα δικαιοσύνη συγκρινομένη πρός τήν μέλλουσαν, ἐσόπτρου λόγον ἐπέχει, τήν τῶν ἀρχετύπων πραγμάτων εἰκόνα, οὐκ αὐτά δέ τά πράγματα κατ᾿ εἶδος ὑφιστάμενα ἔχουσα·","english":"(44) God alone has knowledge of the good, since he is by essence both the nature and the knowledge of the good; and of evil he has ignorance, since he possesses its impotence. For whatever things he has power over naturally, these he possesses essentially the knowledge of.\n\n(45) The breastpiece in Leviticus signifies the better and higher contemplation; and the arm, the practice, that is, the habit and activity of the intellective faculty, or knowledge and virtue—since knowledge brings the mind directly to God, while virtue, through practice, removes it from all generation of beings. These things the Word set apart for priests, for those who have acquired God alone as their inheritance through all things, and who possess nothing at all earthly.\n\n(46) Since those who have been wholly conformed in spirit by knowledge and virtue make the hearts of others receptive of piety and faith through the word of teaching, and removing their practical habit and power from pursuits concerned with corruptible nature, transfer them to the activity of incorruptible goods beyond nature—with good reason the Word commanded that of the things brought for sacrifice to God, the breastpiece of the offering—that is, the heart of those who are brought—and the arm, clearly the practice of the same, be consecrated to the priests. (47) All righteousness here, compared with that which is to come, holds the place of a mirror, having the image of the archetypal realities, but not the realities themselves subsisting in their form.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"καί πᾶσα γνῶσις ἐνταῦθα τῶν ὑψηλῶν συγκρινομένη πρός τήν μέλλουσαν, αἴνιγμά ἐστιν, ἔμφασιν τῆς ἀληθείας, ἀλλ᾿ οὐκ αὐτήν ὑφισταμένην ἔχουσα τήν φανήσεσθαι μέλλουσαν ἀλήθειαν. (μη΄) Ἐπειδή ἀρετῇ καί γνώσει τά θεῖα συνέχεται, τῶν κατ᾿ ἀρετήν πρωτοτύπων ἐστίν ἐνδεικτικόν τό ἔσοπτρον, καί τῶν κατά γνῶσιν ἀρχετύπων ἐκφαντικόν ὑπάρχει τό αἴνιγμα.\n\n(μθ΄) Ὁ διά πράξεως εὐαρεστήσας τῷ Θεῷ, διά θεωρίας πρός τήν τῶν νοητῶν χώραν, τόν νοῦ δηλαδή μετατίθησιν· ἵνα μή διά φαντασίας τινος τόν ἐν τοῖς πάθεσι θεάσηται θάνατον κατά τήν αἴσθησιν, ὡς ὑπό μηδενός τῶν ἑλεῖν βουλομένων παντελῶς εὑρισκόμενος.\n\n(ν΄) Ὁ καθαρῷ πίστεως ὀφθαλμῷ τῶν μελλόντων ἀγαθῶν ἰδών τήν εὐπρέπειαν, ὑπακούει γῆς καί συγγενείας καί οἴκου πατρικοῦ προθύμως ἐξελθεῖν, καταλιπών τήν πρός σάρκα καί αἴσθησιν καί αἰσθητά σχέσιν τε καί προσπάθειαν· καί φύσεως ἐν καιρῶ πειρασμοῦ καί ἀγώνων ὑψηλότερος ὤν, προτιμήσας τήν αἰτίαν τῆς φύσεως, ὡς τοῦ Ἰσαάκ, τόν Θεόν, ὁ μέγας Ἀβράαμ. (να΄) Ὁ μήτε δόξης ἕνεκεν, μήτε προφάσει πλεονεξίας, μήτε κολακείας χάριν, καί ἀνθρωπαρεσκίας καί ἐπιδείξεως, τήν ἀρετήν, ἤ τήν μελέτην τῶν θείων λόγων μετελθεῖν ἐπιτηδεύων, ἀλλά πάντα διά τόν Θεόν καί ποιῶν καί λέγων καί διανοούμενος, οὗτος ἐν τῆ ὁδῷ τῆς ἀληθείας ἐν γνώσει πορεύεται. Τρίβοις γάρ οὐκ εὐθείαις ὁ Θεῖος οὐ πέφυκεν ἐμφιλοχωρεῖν λόγος, κἄν εὕρῃ τήν ὁδόν ἔν τισιν ἕτοιμον.","english":"And all knowledge here of lofty things, compared with the knowledge that is to come, is a riddle, a faint show of the truth, but it does not possess the truth itself subsisting, which is going to be revealed. (48) Since divine things are held together by virtue and knowledge, the mirror is indicative of the archetypes according to virtue, and the riddle is declarative of the archetypes according to knowledge.\n\n(49) He who has pleased God through practice transfers his mind through contemplation to the region of intelligible things; so that he may not behold death in the passions through some fantasy by sense-perception, as one altogether unfound by any of those who wish to seize him.\n\n(50) He who with the pure eye of faith has seen the comeliness of the good things to come, obediently and eagerly goes out from land and kindred and his father's house, having left behind the relation and attachment to flesh and sense and sensible things; and being higher than nature in the time of trial and struggles, having preferred the cause of nature, God, as Isaac did, the great Abraham. (51) He who neither for the sake of glory, nor on the pretext of gain, nor for the sake of flattery and pleasing men and display, endeavors to pursue virtue or the study of divine words, but does and says and thinks all things for God's sake, this man walks in the way of truth in knowledge. For the divine word does not naturally linger in crooked paths, even if it finds the way ready in some.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"(νβ΄) Νηστεύει τις, καί ἀπέχεται τῆς ἐξαπτικῆς τῶν παθῶν διαίτης· τά ἄλλα τε ποιεῖ, ὅσα πρός ἀπαλλαγήν κακίας συμβάλλεσθαι δύναται· τήν λεγομένην ὁδόν οὗτος ἡτοίμασε· κενοδοξίας, ἤ κολακείας, ἤ ἀνθρωπαρεσκίας, ἤ ἄλλης τινός ἕνεκεν αἰτίας, δίχα τῆς θείας εὐαρεστήσεως τούς τοιούτους ἐπιτηδεύει τρόπους, οὗτος οὐκ ἐποίησεν εὐθείας τάς τρίβους τοῦ Θεοῦ· καί τόν μέν τῆς ἑτοιμασίας τῆς ὁδοῦ πόνον ὑπέμεινεν, τόν δέ Θεόν οὐκ ἔσχε ταῖς αὐτοῦ τρίβοις ἐμπεριπατοῦντα. (νγ΄) Πᾶσα φάραγξ πληρωθήσεται· οὐχ ἁπλῶς πᾶσα, οὐδέ πάντων· οὔτε γάρ τῶν μή ἑτοιμασάντων τήν ὁδόν τοῦ Κυρίου, καί εὐθείας ποιησάντων τάς τρίβους αὐτοῦ. Ὁπηνίκα οὖν φάραγξ, ἤγουν σάρξ ἤ ψυχή, τῶν ἑτοιμασάντων, ὡς εἶπον, τήν ὁδόν τοῦ Κυρίου, καί εὐθείας ποιησάντων τάς τρίβους αὐτοῦ, διά τῆς τοῦ περιπατοῦντος ἐν αὐτοῖς διά τῶν ἐντολῶν Θεοῦ Λόγου παρουσίας, πληρωθῇ γνώσεώς τε καί ἀρετῆς, πάντα τῆς ψευδωνύμου γνώσεως καί κακίας τά πνεύματα ταπεινοῦται, πατοῦντος αὐτά τοῦ Λόγου καί ὑποτάττοντος, καί τό ἐπαιρόμενον κατά τῆς ἀνθρωπίνης φύσεως, πονηρόν κράτος καταβάλλοντος, καί οἷον τό μέγεθος καί τό ὕψος τῶν ὀρέων καί τῶν βουνῶν κατασκάπτοντος· καί εἰς τήν τῶν φαράγγων ἄγοντος πλήρωσιν. Ἡ γάρ τῶν παρά φύσιν ἀποβολή παθῶν, καί ἡ τῶν κατά φύσιν","english":"(52) Someone fasts and abstains from the diet that inflames the passions; he also does all the other things that can contribute to deliverance from evil. This person has prepared what is called the way. But if he practices such ways for the sake of vainglory, or flattery, or people-pleasing, or any other cause, apart from the divine good pleasure, then this person has not made straight the paths of God. He has endured the labor of preparing the way, but he did not have God walking about in his paths. (53) Every valley shall be filled—not simply every valley, nor those of all people; for it is not the valleys of those who have not prepared the way of the Lord and made straight his paths. Whenever, then, a valley—that is, a flesh or a soul—of those who, as I said, have prepared the way of the Lord and made straight his paths, is filled with knowledge and virtue through the presence of the Word of God who walks in them through the commandments, then all the spirits of falsely named knowledge and of evil are humbled, as the Word tramples them down and subjects them, and casts down the evil power that exalts itself against human nature, and as it were demolishes the greatness and height of the mountains and hills, and leads to the filling of the valleys. For the casting off of the passions that are contrary to nature, and the [restoration] of those according to nature","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"ἀρετῶν ἐπιβολή, τήν φαραγγωθεῖσαν ψυχήν ἀναπληροῖ, καί τήν ὀρινομένην τῶν πονηρῶν πνευμάτων ταπεινοῖ δυναστείαν.\n\n(νδ΄) Αἱ τραχεῖαι (τουτέστιν, αἱ τῶν ἀκουσίων πειρασμῶν ἐπιφοραί) ἔσονται εἰς ὁδούς λείας, ὅταν μάλιστα χαίρων καί εὐφραινόμενος ὁ νοῦς, ἐν ἀσθενείαις εὐδοκῇ καί θλίψεσι καί ἀνάγκαις, διά τῶν ἀκουσίων πόνων, τήν ὅλη τῶν ἑκουσίων παθῶν ἀφαιρούμενος δυναστείαν. Τραχείας γάρ κέκλικε, τάς τῶν ἀκουσίων πειρασμῶν συμβάσεις, εἰς ὁδούς λείας διά τῆς κατά τῆς εὐχαριστίαν ὑπομονῆς μεταπιπτούσας.\n\n(νε΄) Ὁ τῆς ἀληθινῆς ἐφιέμενος ζωῆς, γνούς ὅτι πᾶς πόνος, εἴτε ἑκούσιος, εἴτε ἀκούσιος, τῆς τοῦ θανάτου μητρός ἡδονῆς γίνεται θάνατος, πάσας τάς τραχείας τῶν ἀκουσίων πειρασμῶν ἐπιφοράς δέξεται μετ᾿ εὐφροσύνης χαίρων· διά τῆς ὑπομονῆς, ὁδούς εὐμαρεῖς τε καί λείας, τάς θλίψεις ποιούμενος, καί πρός τό βραβεῖον τῆς ἄνω κλήσεως ἀπλανῶς παραπεμπούσας αὐτόν, εὐσεβῶς ἐν αὐταῖς τόν θεῖον δρόμον ποιούμενον. Καί γάρ, τοῦ μέν θανάτου μήτηρ ἐστίν ἡ ἡδονή· τῆς ἡδονῆς δέ θάνατός ἐστιν, ὁ πόνος· ὅ τε προαιρετικός, καί ὁ παρά προαίρεσιν.","english":"The assault of the virtues fills up the soul that has been made rugged, and humbles the dominion of the evil spirits that is stirred up against it.\n\n(54) The rough ways (that is, the onsets of involuntary trials) will become smooth paths, when especially the mind, rejoicing and gladdened, takes good pleasure in weaknesses and afflictions and constraints, and through involuntary labors removes the whole dominion of voluntary passions. For he has called the encounters of involuntary trials rough, which through thanksgiving and endurance are changed into smooth paths.\n\n(55) The one who aspires to true life, knowing that every labor, whether voluntary or involuntary, becomes the death of pleasure, the mother of death, will receive all the rough onsets of involuntary trials with gladness, rejoicing; through endurance making his afflictions smooth and easy paths, which send him on without error to the prize of the upward calling, as he piously makes his divine course in them. For pleasure is the mother of death, and pain is the death of pleasure—both the pain that is by choice and the pain that is against choice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"(νστ΄) Πᾶς τοιγαροῦν ὁ τήν πολυέλικτόν τε καί πολύπλοκον ἡδονήν, καί πᾶσιν ὁμοῦ τοῖς αἰσθητοῖς πολυτρόπως συμπεπλεγμένην τῇ ἐγκρατείᾳ διαλύσας, τά σκολιά εἰς εὐθείας ἐποίησε· καί ὁ τήν δύσβατον καί τραχεῖαν τῶν πόνων ἐπιφοράν δι᾿ ὑπομονῆς πατήσας, τάς τραχείας ἐποίησεν εἰς ὁδούς λείας. Ὅθεν ὥσπερ ἔπαθλον ἀρετῆς καί τῶν ὑπέρ αὐτῆς καμάτων, οἷα καλῶς τε καί νομίμως ἀθλήσας, καί τήν ἡδονήν νικήσας, τῷ πόθῳ τῆς ἀρετῆς, καί τήν ὀδύνην πατήσας τῷ τῆς γνώσεως ἔρωτι, καί δι᾿ ἀμφοτέρων γενναίως τούς θείους διενέγκας ἀγῶνας, Ὄψεται, κατά τό γεγραμμένον, τό σωτήριον τοῦ Θεοῦ. (νζ΄) Ὁ τήν ἀρετήν ἀγαπῶν, τήν τῶν ἡδονῶν ἑκουσίως ἀπομαραίνει κάμινον· ὁ δέ τῇ γνώσει τῆς ἀληθείας πεποιωμένος τόν νοῦν, ἀκουσίοις οὐκ ἐπέχεται πόνοις, τῆς κατά τήν ἔφεσιν πρός τόν Θεόν φερούσης ἀεικινησίας. (νη΄) Ὁ τά σκολιά τῶν ἑκουσίων παθῶν, ἤγουν τῆς ἡδονῆς τά κινήματα διά τῆς ἐγκρατείας εὐθύνας, καί τά τραχείας, τῶν ἀκουσίων πειρασμῶν συμφοράς, ἤγουν τούς τρόπους τῆς ὀδύνης διά τῆς ὑπομονῆς ὁμαλίσας, καί εἰς ὁδούς λείας καταστήσας· ὁ τοιοῦτος εἰκότως ὄψεται τό σωτήριον τοῦ Θεοῦ, καθαρός τῇ καρδίᾳ γενόμενος· καθ᾿ ἥν διά τῶν ἀρετῶν καί τῶν εὐσεβῶν θεωρημάτων, ὁρᾷ τόν Θεόν ἐπί τέλει τῶν ἄθλων, κατά τό, Μακάριοι οἱ καθαροί τῇ καρδίᾳ, ὅτι αὐτοί τόν Θεόν ὄψονται· τῶν ὑπέρ ἀρετῆς πόνων, τῆς ἀπαθείας τήν χάριν ἀντιλαβών, ἧς οὐδέν πλέον τόν Θεόν ἐμφανίζει τοῖς ἔχουσι.","english":"(55) Therefore everyone who by self-control has dissolved the many-wreathed and many-twisted pleasure, which is intertwined in manifold ways with all things perceptible alike, has made the crooked things straight; and he who by endurance has trampled down the hard-to-pass and rough onset of labors has made the rough ways into smooth roads. Hence, as a prize of virtue and of the toils endured for its sake, as one who has contended well and lawfully and has conquered pleasure by the longing for virtue, and has trampled down pain by the love of knowledge, and has bravely gone through the divine contests by both, he will see, as it is written, the salvation of God. (57) He who loves virtue willingly withers the furnace of pleasures; but he whose mind has been made pure by the knowledge of the truth is not held back by involuntary pains, since the ever-moving impulse of the desire that leads to God carries him on. (58) He who has made straight by self-control the crooked things of the voluntary passions—that is, the motions of pleasure—and has leveled by endurance the rough things, the calamities of involuntary trials—that is, the modes of pain—and has brought them into smooth roads: such a one will reasonably see the salvation of God, having become pure in heart; and by this, through the virtues and the pious contemplations, he sees God at the end of his contests, according to the saying, Blessed are the pure in heart, for they shall see God; receiving in return for the toils endured for virtue the grace of dispassion, than which nothing more clearly reveals God to those who possess it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"(νθ΄) Λάκκους καλεῖ ἡ Γραφή, τάς δεκτικάς τῶν οὐρανίων χαρισμάτων τῆς ἁγίας γνώσεως καρδίας, λατομουμένας τῷ στερῷ λόγῳ τῶν ἐντολῶν, καί ἀποβαλλομένας καθάπερ πωρώματα, τήν τε πρός τά πάθη φιληδονίαν, καί τήν πρός τά αἰσθητά τῆς φύσεως σχέσιν, καί πληρουμένας τῆς ἄνωθεν φερομένης ῥυπτικῆς τε τῶν παθῶν, καί ζωοποιητικῆς καί οἷον θρεπτικῆς τῶν ἀρετῶν ἐν πνεύματι, γνώσεως.\n\n(ξ΄) Λάκκους λατομεῖ ὁ Κύριος ἐν τῇ ἐρήμῳ· λέγω δέ τῷ κόσμῳ, καί τῇ φύσει τῶν ἀνθρώπων· τάς τῶν ἀξίων καρδίας ἐκχοΐζων, καί ἀποκαθαίρων τοῦ ὑλικοῦ βάρους τε καί φρονήματος, καί ποιῶν εὑρυχώρους πρός ὑποδοχήν τῶν θείων τῆς σοφίας καί τῆς γνώσεως ὑετῶν, ἵνα ποτίζουσι τά κτήνη τοῦ Χριστοῦ, τούς δεομένους λέγω διά ψυχῆς νηπιότητα, τῆς ἠθικῆς διδασκαλίας.\n\n(ξα΄) Ὀρεινήν ἡ Γραφή, τήν ὑψηλήν ἐν πνεύματι θεωρίαν τῆς φύσεως λέγει, ἥν γεωργοῦσιν οἱ τῶν αἰσθητῶν ἀπογενόμενοι φαντασιῶν, καί πρός τούς αὐτῶν νοητῶς διά μέσου τῶν ἀρετῶν διαβάντες λόγους. (ξβ΄) Ὁ νοῦς ἐφ᾿ ὅσον ἔχει ζῶσαν ἐν ἑαυτῶ τήν τοῦ Θεοῦ μνήμην, διά τῆς θεωρίας ἐκζητεῖ τόν Κύριον· καί οὐχ ἁπλῶς, ἀλλ᾿ ἐν φόβῳ Κυρίου· τουτέστιν, ἐν τῇ πράξει τῶν ἐντολῶν. Ὁ γάρ ἐκζητῶν διά θεωρίας τόν Κύριον χωρίς πράξεως, οὐκ εὑρίσκει αὐτόν, ὅτι οὐκ ἐν φόβῳ Κυρίου τόν Κύριον ἐξεζήτησε. Καί εὐώδωσεν αὐτῷ ὁ Κύριος· παντί γάρ τῷ μετά γνώσεως πράττοντι, εὐοδοῖ ὁ Κύριος, τούς τε τῶν ἐντολῶν διδάσκων τρόπους, καί τούς τῶν ὄντων ἀληθεῖς λόγους ἀποκαλύπτων. (ξγ΄) Ὁ περί θεότητος ὑψηλός λόγος, πύργος ἐστί κατά ψυχήν, ταῖς τῶν ἐντολῶν ἐνεργείαις ὠχυρωμένος.","english":"(59) Scripture calls “cisterns” the hearts that receive the heavenly gifts of holy knowledge, hewn out by the firm word of the commandments and casting off, like hardened calluses, both the love of pleasure that is directed toward the passions and the attachment of nature to things perceptible, and filled with the cleansing knowledge that comes from above, which purges the passions and gives life and, as it were, nourishes the virtues in the Spirit.\n\n(60) The Lord hews out cisterns in the desert—I mean in the world and in the nature of human beings—pouring out and cleansing the hearts of those who are worthy from material weight and mindset, and making them spacious to receive the divine rains of wisdom and knowledge, so that they may water the cattle of Christ—I mean those who need, through the childlikeness of their soul, ethical teaching.\n\n(61) Scripture calls “mountainous country” the lofty spiritual contemplation of nature, which those who have died to perceptible fantasies cultivate, and who have passed over in understanding to its principles by means of the virtues. (62) The intellect, insofar as it keeps alive within itself the remembrance of God, seeks the Lord through contemplation; and not simply so, but in the fear of the Lord—that is, in the practice of the commandments. For the one who seeks the Lord through contemplation without practice does not find him, because he has not sought the Lord in the fear of the Lord. And the Lord prospered him; for to everyone who acts with knowledge, the Lord gives prosperity, teaching the ways of the commandments and revealing the true principles of beings. (63) The lofty doctrine concerning the Godhead is, for the soul, a tower fortified by the active workings of the commandments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Καί τοῦτό ἐστιν ὅ φησιν, ὅτι ᾨκοδόμησεν Ὀζίας πύργους ἐν Ἱερουσαλήμ. Ὁ γάρ καλῶς εὐοδούμενος ἐπί τήν διά θεωρίας ἐκζήτησιν τοῦ Κυρίου, μετά τοῦ ἐπιβεβλημένου φόβου, τουτέστι τῆς τῶν ἐντολῶν πράξεως, οἰκοδομεῖ πύργους ἐν Ἱερουσαλήμ, κατά τήν ἁπλῆν δηλαδή καί ἡρεμαίαν τῆς ψυχῆς κατάστασιν, τούς περί θεότητος ἀνυψῶν λόγους. (ξδ΄) Οἱ τῶν ἐπί μέρους λόγοι, τοῖς καθόλου προσχωροῦντες, τά τῶν διῃρημένων ἑνώσεις ποιοῦνται· διότι τῶν μερικωτέρων ἑνοειδῶς οἱ καθολικώτεροι τούς λόγους περιλαμβάνουσι, πρός οὕς φυσικῶς τήν ἀναφοράν ἔχει τά κατά μέρος. Ἀλλά καί νοῦ πρός αἴσθησιν, καί οὐρανοῦ πρός γῆν, καί αἰσθητῶν πρός νοητά, καί φύσεως πρός λόγον, ἔστι τις καί τούτων σχετικός ἐν πνεύματι λόγος, τήν πρός ἄλληλα διδούς αὐτοῖς ἕνωσιν.\n\n(ξε΄) Ὁ τῶν παθῶν δυνηθείς ἐξηλῶσαι τάς αἰσθήσεις, καί τῆς τῶν αἰσθήσεων σχέσεως τήν ψυχήν ἀποδιαστείλας, κατίσχυσεν ἀποτειχίσαι τήν γενομένην τοῦ διαβόλου πρός τόν νοῦν διά μέσων τῶν αἰσθήσεων εἴσοδον· καί διά τοῦτο κατά τήν ἔρημον, φημί δέ τήν φυσικήν θεωρίαν, οἱονεί πύργους ἀσφαλεῖς, τάς εὐσεβεῖς περί τῶν ὄντων ᾠκοδόμησε δόξας· ἐν αἷς ὁ καταφεύγων, οὐ φοβεῖται τούς κατά τήν ἔρημον ταύτην· λέγω δέ τήν φύσιν τῶν ὁρωμένων, λῃστεύοντας δαίμονας, καί πλανῶντας τόν νοῦν διά τῆς αἰσθήσεως, καί πρός ἀγνοίας κατασύροντας ζόφον. Ὁ γάρ τήν εὐσεβῆ περί ἕκαστον δόξαν κτησάμενος, οὐ δέδοικε τούς διά τῶν φαινομένων πλανῶντας τούς ἀνθρώπους δαίμονας.","english":"And this is what it says, that Uzziah built towers in Jerusalem. For he who is well guided toward the inquiry into the Lord through contemplation, together with the fear that is laid upon him—that is, the practice of the commandments—builds towers in Jerusalem, that is, according to the simple and tranquil state of the soul, raising up the words concerning divinity. (64) The words of particular things, when they join themselves to universals, effect the unifications of divided things; for the more universal words encompass in a unified way the words of the more particular things, toward which the things that are partial have a natural reference. But there is also a certain relational word in the Spirit of intellect to sense, and of heaven to earth, and of sensible things to intelligible things, and of nature to word, giving them their union with one another.\n\n(65) He who has been able to expel the senses from the passions, and has separated the soul from the relation of the senses, has prevailed to wall off the entrance that the devil made to the intellect through the medium of the senses; and for this reason, in the desert—I mean natural contemplation—he built, as it were, safe towers, the pious opinions concerning the things that exist; fleeing into these, one does not fear the demons who plunder in this desert—I mean the nature of visible things—and who lead the intellect astray through sense, and drag it down into the darkness of ignorance. For he who has acquired the pious opinion concerning each thing does not fear the demons who lead men astray through appearances.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"(ξστ΄) Πᾶς νοῦς ἰσχύν πρός θεωρίαν ἔχων, ἀληθής ἐστι γεωργός, καθαρά ζιζανίων διά τῆς οἰκείας σπουδῆς καί ἐπιμελείας τά θεῖα τῶν ἀγαθῶν διαφυλάττων σπέρματα, μέχρις οὗ συντηροῦσαν αὐτόν ἔχῃ τήν τοῦ Θεοῦ μνήμην. Φησί γάρ· Καί ἦν ἐκζητῶν τόν Κύριον ἐν ταῖς ἡμέραις Ζαχαρίου ἐν φόβῳ Κυρίου. Ζαχαρίαν δέ, μνήμην Θεοῦ πρός τήν ἑλλάδα φωνήν μεταφερόμενον οἶδεν ὁ λόγος. Διό πάντοτε δεηθῶμεν τοῦ Κυρίου, τήν σωτηρίαν αὐτοῦ φυλαχθῆναι ἡμῖν μνήμην, ἵνα μή καί αὐτό διαφθείρῃ τήν ψυχήν τό κατορθούμενον, πρός ὕψος ἀρθεῖσαν, καί τῶν ὑπέρ φύσιν, ὡς ὁ Ὀζίας, κατατολμήσασαν. (ξζ΄) Ἡ τῶν ὄντων ἀπλανής θεωρία, παθῶν ἀπηλλαγμένης δεῖται ψυχῆς· ἥτις Ἱερουσαλήμ λέγεται, διά τε τήν ἄρτιον ἀρετήν καί τήν ἄϋλον γνῶσιν· ἥτις οὐ μόνον κατά στέρησιν παθῶν, ἀλλά καί φαντασιῶν αἰσθητῶν ἐπιγίνεται. (ξη΄) Χωρίς πίστεως καί ἐλπίδος καί ἀγάπης, οὐδέν οὔτε τῶν κακῶν καταργεῖται παντελῶς, οὔτε τῶν καλῶν κατορθοῦται τό σύνολον. Ἡ μέν γάρ πίστις, πείθει τῷ Θεῷ προσχωρεῖν τόν νοῦν πολεμούμενον, πάσης αὐτῷ γινομένη παρασκευῆς ὅπλων πνευματικῶν πρός τό θαῤῥεῖν παραμύθιον. Ἡ δέ ἐλπίς, τῆς θείας αὐτῷ καθίσταται βοηθείας ἐγγυητής ἀψευδέστατος, τήν τῶν ἐναντίων καθαίρεσιν ἐπαγγελλομένη δυνάμεων. Ἡ δέ ἀγάπη, δυσμετακίνητον, μᾶλλον δέ, πάμπαν","english":"(66) Every intellect that has strength for contemplation is a true farmer, keeping the divine seeds of good things pure from weeds through its own zeal and care, until it has the remembrance of God preserving it. For it says: \"And he was seeking the Lord in the days of Zechariah in the fear of the Lord.\" The text knows that Zechariah, translated into the Greek tongue, means remembrance of God. Therefore let us always entreat the Lord that His salvation be kept as remembrance for us, lest what has been rightly achieved also corrupt the soul, lifted up to a height and, like Uzziah, daring to attempt things beyond nature. (67) The unerring contemplation of beings requires a soul freed from passions—which is called Jerusalem, both because of its perfect virtue and its immaterial knowledge; which comes about not only by the privation of passions but also of sensory impressions. (68) Without faith and hope and love, nothing of evils is completely abolished, nor is the whole of good things accomplished at all. For faith persuades the intellect, when it is under attack, to draw near to God, becoming for it a preparation of all spiritual weapons and a consolation for confidence. And hope stands as the most truthful guarantor of divine help for it, promising the destruction of the opposing powers. And love, hard to move, or rather, entirely","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"ἀκίνητον, τῆς θείας στοργῆς αὐτόν εἶναι παρασκευάζει καί πολεμούμενον, προσηλοῦσα τῷ θείῳ πόθῳ πᾶσαν αὐτοῦ τήν τῆς ἐφέσεως δύναμιν. (ξθ΄) Ἡ πίστις παραμυθεῖται τόν νοῦν πολεμούμενον, βοηθείας ἐλπίδι ῥωννύμενον· ἡ δέ ἐλπίς ὑπ᾿ ὄψιν ἄγουσα τήν πιστευθεῖσαν βοήθειαν, ἀποκρούεται τήν τῶν ἀντικειμένων καταδρομήν· ἡ δέ ἀγάπη, νεκράν καθίστησι τῷ φιλοθέῳ νῷ τῶν πολεμίων τήν προσβολήν, τῇ πρός Θεόν ἐφέσει παντελῶς ἀμαυρουμένην. (ο΄) Θείας ὄντως μερίδος, ἤγουν γνώσεως ἀληθοῦς, υἱός, πρῶτός τε καί μόνος, ὁ κατά τήν πίστιν τῆς ἐν ἡμῖν θείας ἀναστάσεώς ἐστι λόγος, μετά τῆς δεούσης κατά τήν γνώμην οἰκονομίας, ἤγουν διακρίσεως, καλῶς διαφέρων τάς τε τῶν ἑκουσίων καί ἀκουσίων πειρασμῶν ἐπαναστάσεις. Καί γάρ πρώτη ἐν ἡμῖν ἀνάστασις τοῦ διά τῆς ἀγνοίας ἡμῖν νεκρωθέντος Θεοῦ, ἡ πίστις ἐστί, καλῶς τοῖς ἔργοις τῶν ἐντολῶν οἰκονομουμένη.\n\n(οα΄) Ἡ πρός Θεόν ἐπιστροφή, σαφῶς μηνύει δι᾿ ἑαυτῆς τόν πληρέστατον τῆς θείας ἐλπίδος λόγον, οὗ χωρίς, οὐδαμῶς οὐδενί καθ᾿ ὁτιοῦν πρός Θεόν ἐπίνευσις γίνεσθαι πέφυκεν· εἴπερ ἐλπίδος ἴδιον, τό ὑπ᾿ ὄψιν ἄγειν ὡς παρόντα τά μέλλοντα· καί μηδαμῶς ἀπεῖναι πείθειν τῶν πολεμουμένων ὑπό τῆς ἀντικειμένης δυνάμεως, τόν ὑπερασπίζοντα Θεόν· ὑπέρ οὗ, καί δι᾿ ὅν ἁγίοις ὁ πόλεμος. Χωρίς γάρ τινος προσδοκίας ἤ δυσχεροῦς ἤ εὐχεροῦς, ἐπιστροφή πρός τό καλόν οὐδενί ποτε πέφυκε γίνεσθαι.","english":"immovable, it prepares him to be [so] even when warred against, nailing fast all the power of his longing to the divine desire. (69) Faith comforts the intellect when it is warred against, strengthened by the hope of help; and hope, bringing the help that was believed before the eyes, repels the assault of the adversaries; and love makes the attack of the enemies dead to the God-loving intellect, utterly darkened by its longing toward God. (70) The son of the truly divine portion—that is, of true knowledge—first and alone, is the principle of the divine resurrection in us according to faith, together with the fitting economy according to judgment—that is, discernment—well distinguishing the uprisings of temptations both voluntary and involuntary. For the first resurrection in us of the God who was put to death in us through ignorance is faith, well administered by the works of the commandments.\n\n(71) The turning toward God clearly reveals through itself the most complete principle of divine hope, without which no inclination toward God whatsoever is ever naturally able to come about in anyone; since it is the property of hope to bring future things before the eyes as though present, and to persuade that the God who defends is in no way absent from those warred against by the opposing power—for whom and on whose account is the war of the saints. For without some expectation, whether difficult or easy, a turning toward the good has never naturally come about in anyone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"(οβ΄) Οὐδέν ὄντως οὕτως ἡ ἀγάπη συνάγει τούς ἐσκορπισμένους, καί μίαν αὐτοῖς δημιουργεῖ τήν γνώμην συμπνοίᾳ κρατουμένην, ἧς ὁ χαρακτήρ, τό τῆς ἰσοτιμίας καθέστηκε κάλλος. Οὐκοῦν τῆς κατά τό αὐτό περί τά θεῖα συναγωγῆς τε καί ἑνώσεως τῶν ψυχικῶν δυνάμεων· τουτέστι, τῆς λογικῆς καί θυμικῆς καί ἐπιθυμητικῆς, ἡ ἀγάπη καθέστηκε γέννημα· καθ᾿ ἥν ἐγγράφοντες τῇ μνήμῃ τό τῆς θείας ὡραιότητος κάλλος, οἱ τό ἱσότιμον ἤδη πρός Θεόν διά τῆς χάριτος κομισάμενοι, ἀνεπίληστον ἔχουσι· τῆς τῷ ἡγεμονικῷ τῆς ψυχῆς ὑπομνηματογραφούσης τε καί ἐντυπούσης τό ἀκήρατον κάλλος, τῆς θείας ἀγάπης τήν ἔφεσιν.\n\n(ογ΄) Πᾶς νοῦς θείῳ κράτει διεζωσμένος, καθάπερ πρεσβυτέρους τινάς καί ἄρχοντας κέκτηται, τήν τε λογικήν δύναμιν, ἐξ ἧς ἡ γνωστική γεννᾶσθαι πέφυκε πίστις, καθ᾿ ἥν ἀεί παρόντα τόν Θεόν ἀῤῥήτως διδάσκεται, καί ὡς παροῦσι συγγίνεται διά τῆς ἐλπίδος τοῖς μέλλουσι· καί τήν ἐπιθυμητικήν δύναμιν, καθ᾿ ἥν ἡ θεία συνέστηκεν ἀγάπη, δι᾿ ἥν ἑκουσίως προσηλώσας τῷ πόθῳ τῆς ἀκηράτου θεότητος, ἄλυτον ἔχει τοῦ ποθουμένου τήν ἔφεσιν· ἔτι μήν καί τήν θυμικήν δύναμιν, καθ᾿ ἥν ἀπρίξ τῆς θείας εἰρήνης ἀντέχεται, ἐπιστύφων πρός τόν θεῖον ἔρωτα τῆς ἐπιθυμίας τήν κίνησιν. Ταύτας δέ ἔχει τάς δυνάμεις πᾶς νοῦς, συνεργοῦσας αὐτῷ πρός τε τήν τῆς κακίας καθαίρεσιν, καί τήν τῆς ἀρετῆς σύστασίν τε καί συντήρησιν.","english":"(72) Truly nothing so gathers together those who have been scattered as love, and creates in them a single judgment held together by concord, whose character is the beauty of equal honor. Therefore love is the offspring of the gathering together and unification of the soul's powers in the same [direction] regarding divine things—that is, of the rational, the irascible, and the appetitive [powers]. Inscribing in memory the beauty of the divine loveliness through this love, those who have already received equal honor toward God through grace possess it unforgettably, while the governing part of the soul records and imprints the undefiled beauty, the longing of divine love.\n\n(73) Every intellect girded by divine power possesses, as it were, certain elders and rulers: the rational power, from which the cognitive faith is naturally born, by which it is ineffably taught that God is always present, and through hope it associates with future things as though present; and the appetitive power, in which divine love consists, through which, having willingly nailed itself to the longing of the undefiled divinity, it holds the longing of the beloved unbroken; and further also the irascible power, by which it clings firmly to divine peace, sharpening the motion of desire toward divine love. Every intellect has these powers cooperating with it for the destruction of vice and for the establishment and preservation of virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"(οδ΄) Δίχα λογικῆς δυνάμεως, ἐπιστημονική γνῶσις οὐκ ἔστι· καί γνώσεως χωρίς, οὐ συνίσταται πίστις, ἀφ᾿ ἧς τό καλόν γέννημα πρόεισιν ἡ ἐλπίς, καθ᾿ ἥν ὡς παροῦσι συγγίνεται τοῖς μέλλουσιν ὁ πιστός. Καί δίχα τῆς κατ᾿ ἐπιθυμίαν δυνάμεως, οὐ συνίστατι πόθος, οὗ τέλος ἐστίν ἡ ἀγάπη· τό γάρ ἐρᾷν τινος, ἴδιόν ἐστιν ἐπιθυμίας. Καί δίχα θυμικῆς δυνάμεως νευρούσης τήν ἐπιθυμίαν πρός τήν τοῦ ἡδέος ἕνωσιν, οὐδαμῶς γίνεσθαι πέφυκεν εἰρήνη· εἴπερ ἀληθῶς εἰρήνη ἐστίν ἡ ἀνενόχλητος καί παντελής τοῦ καταθυμίου κατάσχεσις. (οε΄) Οὐ δεῖ τόν μή πρότερον καθαρθέντα παθῶν, φυσικῆς ἅπτεσθαι θεωρίας, διά τάς εἰκόνας τῶν αἰσθητῶν, δυναμένας τυπῶσαι πρός πάθος τόν νοῦν τοῦ μή τελείως ἀπαλλαγέντος παθῶν. Ὁ γάρ κατά φαντασίαν ταῖς ἐπιφανείαις τῶν\n\nαἰσθητῶν ἐναπομένων διά τήν αἴσθησιν νοῦς, ἀκαθάρτων γίνεται παθῶν δημιουργός, διά θεωρίας πρός τά συγγενῆ νοητά μή δυνάμενος διαβῆναι. (οστ΄) Ὁ ἐν καιρῷ τῆς τῶν παθῶν ἐπαναστάσεως γενναίως μύσας τάς αἰσθήσεις, καί τήν τῶν αἰσθητῶν φαντασίαν τε καί μνήμην παντελῶς ἀπωσάμενος, καί συστείλας πάντη τάς τοῦ νοῦ περί τήν τῶν ἐκτός ἔρευναν φυσικάς κινήσεις, κατῄσχυνε νικήσας διά τῆς θείας χειρός, τήν ἐπαναστᾶσαν αὐτῷ πονηράν καί τυραννικήν δυναστείαν.","english":"(74) Without the rational faculty there is no scientific knowledge; and without knowledge faith is not established, from which the noble offspring hope proceeds, through which the faithful one consorts with things to come as though they were present. And without the faculty of desire, longing is not established, whose end is love; for to love something is proper to desire. And without the spirited faculty, which strengthens desire toward union with the pleasant, peace can in no way come to be—if indeed peace truly is the undisturbed and complete possession of what is desired. (75) One who has not first been purified of the passions must not touch natural contemplation, on account of the images of sensible things, which are able to imprint the mind with passion if it has not been completely freed from the passions. For the mind that dwells upon the appearances of sensible things through imagination because of sensation becomes a maker of impure passions, being unable to pass over through contemplation to the kindred intelligible realities. (76) Whoever in the time of the uprising of the passions has nobly closed the senses, and has completely thrust away both the imagination and the memory of sensible things, and has wholly concentrated the natural movements of the mind concerning the investigation of external things, has put to shame and, by the divine hand, conquered the evil and tyrannical dominion that rose up against him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"(οζ΄) Ὅταν ἄνους ὁ λόγος γένηται, καί προπετής ὁ θυμός καί ἄλογος ἡ ἐπιθυμία, καί ἄγνοια καί τυραννίς καί ἀκολασία κρατῶσι τῆς ψυχῆς, τότε ἡ τῆς κακίας ἕξις ἔμπρακτος γίνεσθαι πέφυκε, συμπλακεῖσα τῇ διαφόρῳ τῶν αἰσθήσεων ἡδονῇ.\n\n(οη΄) Χρή τόν γνωστικῶς τάς ἀοράτους συμπλοκάς, ὑπαλύσκειν ἐπιστάμενον νοῦν, μήτε φυσικήν μετιέναι θεωρίαν, μηδ᾿ ἄλλο τι ποιεῖν ἐν τῷ καιρῷ τῆς τῶν πονηρῶν δυνάμεων προσβολῆς, ἤ μόνον προσεύχεσθαι, καί τό σῶμα πόνοις δαμάζειν, καί τήν τοῦ χοϊκοῦ φρονήματος διά πάσης σπουδῆς ποιεῖσθαι καθαίρεσιν, καί φυλάττειν τά τείχη τῆς πόλεως· λέγω δέ τάς φρουρητικάς τῆς ψυχῆς ἀρετάς, ἤ τάς τῶν ἀρετῶν φυλακτικάς μεθόδους· ἐγκράτειαν λέγω καί ὑπομονήν· μήπως διά τῶν δεξιῶν ἀπατήσας, ἀποστήσῃ Θεοῦ κλέψας τήν ἔφεσιν, ὁ τήν ψυχήν ποτίζων ἀνατραπήν θολεράν, καί διά τῶν νομιζομένων καλῶν, πρός τά χείρονα τήν τά καλά ζητοῦσαν ὑποσύρῃ διάνοιαν.\n\n(οθ΄) Ὁ γενναίως διά τῆς λελογισμένης καί περιεκτικῆς ἐγκρατείας καί ὑπομονῆς μύσας τάς αἰσθήσεις, καί διά τῶν κατά ψυχήν δυνάμεων τάς πρός τόν νοῦν τῶν αἰσθητῶν σχημάτων ἀποτειχίσας εἰσόδους, εὐχερῶς τοῦ διαβόλου τάς πονηράς διόλλυσι μηχανάς, ὑποστρέφων αὐτόν μετ᾿ αἰσχύνης τῇ ὁδῷ ᾗ ἦλθεν. Ὁδός δέ δι᾿ ἧς ὁ διάβολος ἔρχεται, ἐστί τά πρός σύστασιν τοῦ σώματος εἶναι δοκοῦντα ὑλικά.","english":"(77) When the reason becomes mindless, and the temper rash and the desire irrational, and ignorance and tyranny and licentiousness rule over the soul, then the habit of vice naturally becomes active, having been entwined with the varied pleasure of the senses.\n\n(78) It is necessary that the mind, knowing how to escape the invisible entanglements in a gnostic manner, neither pursue natural contemplation nor do anything else in the time of the assault of the evil powers, but only pray, and subdue the body with labors, and with all zeal effect the destruction of the earthly-mindedness, and guard the walls of the city—I mean the protective virtues of the soul, or the methods that guard the virtues; I mean self-control and endurance—lest, having deceived through the things on the right, he steal away the soul's longing from God, he who pours out a turbid overthrow for the soul, and through things thought to be good drag down the understanding that seeks the good toward the worse.\n\n(79) He who bravely, through reasoned and comprehensive self-control and endurance, has closed the senses, and through the powers of the soul has walled off the entrances of sensible forms to the mind, easily destroys the evil machinations of the devil, turning him back with shame by the way he came. The way by which the devil comes is the material things that seem to contribute to the constitution of the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"(π΄) Νοῦς ἑαυτῷ κατά φύσιν διά μέσου λόγου συνάψας τήν αἴσθησιν, τήν ἐκ τῆς φυσικῆς θεωρίας ἀληθῆ συλλέγεται γνῶσιν. (πα΄) Πηγαί εἰσιν ἔξω τῆς πόλεως· τουτέστι τῆς ψυχῆς· ἅς Ἐζεκίας ἐμφράττει· τά αἰσθητά πάντα· ὕδατα δέ τούτων τυγχάνουσι τῶν πηγῶν, τά τῶν αἰσθητῶν νοήματα· ποταμός δέ διορίζων διά μέσης τῆς πόλεώς ἐστιν, ἡ κατά φυσικήν θεωρίαν ἐκ τῶν αἰσθητῶν νοημάτων συναγομένη γνῶσις, διά μέσης διερχομένη τῆς ψυχῆς, ὡς νοῦ καί αἰσθήσεως οὖσα μεθόριος. Ἡ γάρ γνῶσις τῶν αἰσθητῶν, οὔτε πάντη νοερᾶς ἀπεξένωται δυνάμεως, οὔτε διόλου προσνενέμηται τῇ κατ᾿ αἴσθησιν ἐνεργείᾳ· ἀλλ᾿ οἷον τῆς τε τοῦ νοῦ πρός τήν αἴσθησιν, καί πρός τόν νοῦν τῆς αἰσθήσεως συνόδου, μέση τυγχάνουσα, δι᾿ ἑαυτῆς ποιεῖται τήν πρός ἄλληλα τούτων συνάφειαν· κατά μέν τήν αἴσθησιν, κατ᾿ εἶδος τυπουμένη τοῖς σχήμασι τῶν αἰσθητῶν· κατά δέ τόν νοῦν, εἰς λόγους τῶν σχημάτων τούς τύπους μεταβιβάζουσα. Διό ποταμός διορίζων διά μέσης τῆς πόλεως, εἰκότως προσηγορεύθη τῶν ὁρωμένων ἡ γνῶσις, ὡς τῶν ἄκρων, λέγω δέ νοῦ καί αἰσθήσεως, οὖσα μεταίχμιος.","english":"(80) The mind, having joined perception to itself according to nature through reason, gathers the true knowledge that comes from natural contemplation. (81) There are springs outside the city—that is, outside the soul—which Hezekiah stops up: all things perceptible to the senses. And the waters of these springs are the concepts of perceptible things; and the river that runs through the middle of the city is the knowledge gathered from the concepts of perceptible things through natural contemplation, passing through the middle of the soul, since it is the boundary between mind and perception. For the knowledge of perceptible things is neither wholly estranged from the intellectual power, nor entirely assigned to the activity of perception; but as it were occupying the middle place at the meeting of the mind with perception and of perception with the mind, it effects through itself their union with one another—being stamped in respect of perception by the forms of perceptible things, and in respect of the mind transferring the impressions into the principles of the forms. Therefore the knowledge of things seen was reasonably called a river running through the middle of the city, since it lies between the extremes—I mean mind and perception.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"(πβ΄) Ὁ κατά τόν καιρόν τῆς τῶν πειρασμῶν ἐπαναστάσεως, τῆς μετά φυσικῆς ἀπεχόμενος θεωρίας, τῆς δέ προσευχῆς κατά τήν ἐκ πάντων πρός ἑαυτόν τε καί τόν Θεόν τοῦ νοῦ συστολήν ἀντεχόμενος, ἀποκτείνει τήν ποιητικήν τῆς κακίας ἕξιν, καί ἀποστρέφει μετ᾿ αἰσχύνης τόν διάβολον, ὑποβαλλόμενον τήν εἰρημένην ἕξιν, ἐφ᾿ ᾗ πεποιθώς μετά τῆς οἰκείας ἀλαζονείας ἦλθε πρός τήν ψυχήν, διά τῶν ὑπερηφάνων λογισμῶν τῆς ἀληθείας κατεπαιρόμενος· ὅπερ τυχόν καί γνούς καί παθών καί ποιήσας ὁ μέγας Δαβίδ, ὁ πάντων μάλιστα πεῖραν ἔχων τῆς τῶν νοητῶν\n\nπολέμων παρατάξεως, Ἐν τῷ συστῆναι, φησί, τόν ἁμαρτωλόν ἐναντίον μου, ἐκωφώθην καί ἐταπεινώθην, καί ἐσίγησα ἐξ ἀγαθῶν· καί μετ᾿ αὐτόν ὁ θεῖος Ἱερεμίας, προστάσσων τῷ λαῷ μή ἐκβῆναι τῆς πόλεως, διά τήν κύκλωσιν παροικοῦσαν τῶν ἐχθρῶν ῥομφαίαν.\n\n(πγ΄) Καί ὁ μακάριος τοίνυν Ἄβελ, εἴπερ ἐφυλάξατο, καί μή συνεξῆλθε τῷ Κάϊν ἐν τῷ πεδίῳ· τουτέστιν ἐν τῷ πλάτει τῆς φυσικῆς θεωρίας· πρό τῆς ἀπαθείας, οὐκ ἄν ἐπαναστάς ἀπέκτεινεν αὐτόν μετά δόλου, κλέψας τοῖς δεξιοῖς κατά τήν τῶν ὄντων θεωρίαν πρό τῆς τελαίας ἕξεως, ὁ τῆς σαρκός νόμος, ὁ Κάϊν καί ὤν καί καλούμενος.","english":"(82) Whoever, at the time of the uprising of temptations, refrains from natural contemplation and holds fast to prayer through the concentration of the mind upon itself and upon God out of all things, puts to death the habit that produces evil, and turns back with shame the devil, who suggests the said habit, in reliance upon which he came to the soul with his own boastfulness, exalting himself against the truth through proud thoughts. The great David, who more than all others had experience of the array of the intellectual warfare, perhaps both knew and suffered and did this very thing, saying: When the sinner stood against me, I was struck dumb and was humbled, and I kept silence from good things. And after him the divine Jeremiah, commanding the people not to go out of the city, because of the sword of the enemies that surrounds and encamps round about.\n\n(83) And so the blessed Abel too, if he had kept guard and had not gone out with Cain into the field—that is, into the breadth of natural contemplation—before impassibility, the law of the flesh, which is and is called Cain, would not have risen up against him and killed him with deceit, stealing by the right hand, as it were, in the contemplation of beings before the perfect state.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"(πδ΄) Ὁμοίως καί Δίνα, ἡ τοῦ μεγάλου θυγάτηρ Ἰακώβ, εἰ μή συνεξῆλθε ταῖς θυγατράσι τῶν ἐγχωρίων· τουτέστι, ταῖς αἰσθητικαῖς φαντασίαις· οὐκ ἄν Συχέμ ὁ υἱός Ἐμμόρ ἐπαναστάς αὐτήν ἐταπείνωσε.\n\n(πε΄) Καλόν ἐστι πρό τῆς τελείας ἕξεως, μή ἅπτεσθαι ἡμᾶς τῆς φυσικῆς θεωρίας, ἵνα μή λόγους ἐπιζητοῦντες πνευματικούς ἐκ τῶν ὁρωμένων κτισμάτων, λάθωμεν πάθη συλλέγοντες. Πλέον γάρ ἐν τοῖς ἀτελέσι δυναστεύει πρός τήν αἴσθησιν τά φαινόμενα σχήματα τῶν ὁρωμένων, ἤ πρός τήν ψυχήν οἱ κεκρυμμένοι τοῖς σχήμασι λόγοι τῶν γεγονότων. Οἱ μέντοι μόνῳ τῷ γράμματι προσδήσαντες Ἰουδαϊκῶς τήν διάνοιαν, κατά τόν αἰῶνα τοῦτον ἐκδέχονται τάς ἐπαγγελίας τῶν ἀκηράτων ἀγαθῶν, ἀγνοοῦντες τά κατά φύσιν τῆς ψυχῆς ἀγαθά. (πστ΄) Ὁ τήν εἰκόνα φορέσας τοῦ ἐπουρανίου, τῷ πνεύματι διά πάντων ἕπεσθαι σπεύδει τῆς ἁγίας Γραφῆς, ἐν ᾧ δι᾿ ἀρετῆς καί γνώσεως, ἡ τῆς ψυχῆς ὑπάρχει συντήρησις· ὁ δέ τήν εἰκόνα φορῶν τοῦ χοϊκοῦ, τό γράμμα μόνον περιέπει· ἐν ᾧ ἡ κατ᾿ αἴσθησιν πρός σῶμα λατρεία συνέστηκε τά πάθη δημιουργοῦσα. (πζ΄) Κράτος Θεοῦ καθέστηκεν, ἡ ἀναιρετική τῶν παθῶν ἀρετή, καί τῶν εὐσεβῶν φρουρητική λογισμῶν, ἥν γεννᾷ πρᾶξις ἐντολῶν, δι᾿ ἧς τάς ἀντικειμένας τῷ ἀγαθῷ πονηράς δυνάμεις, συνεργείᾳ Θεοῦ· μᾶλλον δέ μόνῃ δυνάμει Θεοῦ διαφθείρομεν. Ὕψος δέ Θεοῦ ἐστιν ἡ γνῶσις τῆς ἀληθείας, ἥν γεννᾷ τῆς τῶν γεγονότων θεωρίας ὁ πόνος, καί οἱ ἐπί τῇ πράξει τῶν ἀρετῶν ἱδρῶτες πόνου πατέρες γινόμενοι·","english":"(84) Likewise Dinah, the daughter of the great Jacob, if she had not gone out with the daughters of the natives—that is, with the sensory fantasies—Shechem the son of Emmor would not have risen up against her and humbled her.\n\n(85) It is good, before perfect habit, that we not touch natural contemplation, lest, seeking spiritual meanings from the visible creatures, we unwittingly gather passions. For in the imperfect, the apparent forms of things seen have more power over the senses than the meanings of created things hidden within the forms have over the soul. But those who, in a Jewish manner, bind their mind to the letter alone, expect in this age the promises of the undefiled goods, ignorant of the natural goods of the soul. (86) He who bears the image of the heavenly one strives to follow the Spirit through all of Holy Scripture, in which, through virtue and knowledge, lies the preservation of the soul; but he who bears the image of the earthly one cherishes the letter only, in which consists the sensory service toward the body, generating the passions. (87) The power of God is the virtue that destroys the passions and guards the pious thoughts, which the practice of the commandments gives birth to, through which, by the cooperation of God—or rather by the power of God alone—we destroy the evil powers opposed to the good. And the height of God is the knowledge of the truth, which the labor of the contemplation of created things gives birth to, and the sweats of toil in the practice of the virtues, becoming fathers of toil;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"δι᾿ ἧς τήν ἀντικειμένην τῇ ἀληθείᾳ τοῦ ψεύδους δύναμιν, παντελῶς ἐξαφανίζομεν, πᾶν ὕψωμα τῶν ἐπαιρομένων κατά τῆς γνώσεως τοῦ Θεοῦ πονηρῶν πνευμάτων ταπεινοῦντες καί καταβάλλοντες. Καί γάρ ὥσπερ ἡ πρᾶξις γεννᾷ τήν ἀρετήν, οὕτως ἡ θεωρία τήν γνῶσιν.\n\n(πη΄) Ἡ ἄληστος γνῶσις, ἀόριστον ἔχουσα περί τήν θείαν ἀπειρίαν τήν κατά νοῦν ὑπέρ νόησιν κίνησιν, εἰκονίζει διά τῆς ἀοριστίας τήν ὑπεράπειρον δόξαν τῆς ἀληθείας· ἡ δέ τῆς κατά τήν πρόνοιαν σοφῆς ἀγαθότητος αὐθαίρετος μίμησις, τιμήν φέρει τήν πρός τόν Θεόν τοῦ νοῦ κατά τήν διάθεσιν ἀρίδηλον, ὡς ἔστι δυνατόν, ἐξομοίωσιν.\n\n(πθ΄) Ἡ γλῶσσα τῆς κατά ψυχήν γνωστικῆς ἐνεργείας ἐστί σύμβολον· ὁ δέ λάρυγξ, τῆς πρός τό σῶμα φυσικῆς φιλαυτίας τεκμήριον. Ὁ γοῦν ταῦτα ψεκτῶς κολλήσας ἀλλήλοις, μνησθῆναι τῆς κατ᾿ ἀρετήν καί γνῶσιν εἰρηνικῆς ἕξεως οὐ δύναται, τῇ συγχύσει διά σπουδῆς τῶν σωματικῶν ἡδόμενος παθῶν. ( ΄) Αἱ κατά φύσιν ὀρέξεις καί ἡδοναί, μή φέρουσαι τοῖς κεκτημένοις διαβολήν, ὡς ἀναγκαῖον παρακολούθημα τῆς φυσικῆς ὀρέξεως καθεστήκασιν. Ἡδονήν γάρ κατά φύσιν ποιεῖ καί μή βουλομένων ἡμῶν, καί ἡ τυχοῦσα τροφή, προλαβοῦσαν ἔνδειαν παραμυθουμένη· καί πόσις, ἀποκρουομένη τοῦ δίψους τήν ὄχλησιν· καί ὕπνος, τήν ἐκ τῆς ἐγρηγόρσεως δαπανηθεῖσαν ἀνανεούμενος δύναμιν· καί ὅσα τῶν καθ᾿ ἡμᾶς φυσικῶν ἕτερα τυγχάνει, πρός μέν σύστασιν φύσεως, ἀναγκαῖα· πρός δέ κτῆσιν ἀρετῆς, ὑπάρχοντα χρήσιμα τοῖς σπουδαίοις. Ἅπερ","english":"Through which we utterly obliterate the opposing power of falsehood against the truth, humbling and casting down every high thing of the evil spirits that exalt themselves against the knowledge of God. For just as practice begets virtue, so contemplation begets knowledge.\n\n(88) Knowledge that never ceases to wander, having a movement of the mind beyond understanding, undefined, concerning the divine infinity, images through its indefiniteness the transcendent glory of the truth; while the voluntary imitation of the wise goodness that belongs to providence brings as its honor the mind's assimilation to God, according to its disposition, as far as is possible, made manifest.\n\n(89) The tongue is a symbol of the soul's gnostic activity; but the throat is a token of natural self-love toward the body. Whoever has blameworthily joined these to one another cannot remember the peaceful state of virtue and knowledge, delighting with zeal in the confusion of bodily passions. (90) Natural appetites and pleasures, bringing no reproach to those who possess them, stand as a necessary consequence of natural appetite. For even against our will, ordinary food produces natural pleasure, relieving the preceding want; and drink, driving away the annoyance of thirst; and sleep, renewing the strength spent by wakefulness; and whatever else of our natural faculties there are, necessary for the constitution of nature, and useful to the zealous for the acquisition of virtue. Which things","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"συνεκβαίνει παντί νοΐ φεύγοντι τῆς ἁμαρτίας τήν σύγχυσιν· ἵνα μή δι᾿ αὐτά μείνῃ κρατούμενος εἰς δουλείαν τῶν ἐφ᾿ ἡμῖν καί διαβεβλημένων, καί παρά φύσιν παθῶν, οὐκ ἐχόντων ἄλλην ἀρχήν ἐν ἡμῖν πλήν τῆς κινήσεως τῶν κατά φύσιν παθῶν, τῶν μηδέ πεφυκότων πρός τήν ἀθάνατον καί μακραίωνα ζωήν συμμεταβαίνειν ἡμῖν. ( α΄) Οἱ λόγοι τοῦ Θεοῦ, ψιλῶς κατά μόνην λαλούμενοι τήν προφοράν, οὐκ ἀκούονται, φωνήν τήν τῶν αὐτούς λαλούντων πρᾶξιν οὐκ ἔχοντες. Εἰ δέ τῇ πράξει τῶν ἐντολῶν ἐκφωνοῦνται, τούς τε δαίμονας ἔχουσι τῇ τοιαύτῃ διατηκομένους φωνῇ, καί τούς ἀνθρώπους τῇ προκοπῇ τῶν ἔργων τῆς δικαιοσύνης, εὐπειθῶς τόν θεῖον τῆς καρδίας οἰκοδομοῦντας ναόν. ( β΄) Ὥσπερ ὁ Θεός κατ᾿ οὐσίαν οὐχ ὑποπέπτωκε γνώσει, οὕτως οὔτε ὁ λόγος αὐτοῦ γνώσει τῇ καθ᾿ ἡμᾶς περιλαμβάνεται. Ὁ γάρ τῆς ἁγίας Γραφῆς λόγος, κἄν εἰ δέχηται περιγραφήν κατά τό γράμμα, τοῖς χρόνοις τῶν ἱστορουμένων πραγμάτων συναπολήγων· ἀλλά κατά τό πνεῦμα ταῖς τῶν νοουμένων θεωρίαις μένει διαπαντός ἀπερίγραφος.","english":"It goes out together with every mind that flees the confusion of sin, so that it may not, on account of these things, remain held in slavery to the passions that are in our power and have been slandered, and that are contrary to nature, having no other beginning in us than the movement of the passions that are according to nature—passions that were never even naturally disposed to pass over with us into the immortal and long-lived life. (1) The words of God, spoken merely by utterance alone, are not heard, since they do not have as their voice the action of those who speak them. But if they are uttered by the practice of the commandments, they have both the demons dissolved by such a voice and men, who by the progress of the works of righteousness obediently build the divine temple of the heart. (2) Just as God in essence does not fall under knowledge, so neither is his word comprehended by our knowledge. For the word of Holy Scripture, even if it admits of circumscription according to the letter, ending together with the times of the events narrated, yet according to the spirit it remains forever uncircumscribed by the contemplations of the things understood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"( γ΄) Χρή τόν γνωστικῶς πρός ψυχήν τήν ἁγίαν Γραφήν κατά Χριστόν ἐκδεχόμενον, ἀσκηθῆναι φιλοπόνως καί τῶν ὀνομάτων τήν ἑρμηνείαν, αὐτόθεν δυνάμενον ὅλην τήν τῶν γεγραμμένων σαφηνίσαι διάνοιαν, εἴπερ μέλει αὐτῷ τῆς ἀκριβοῦς τῶν γεγραμμένων κατανοήσεως· ἀλλ᾿ οὐκ Ἰουδαϊκῶς πρός σῶμα καί γῆν κατάγειν τό ὕψος τοῦ πνεύματος, καί τάς θείας καί ἀκηράτους τῶν νοητῶν ἀγαθῶν, τῇ τῶν παρεχομένων φθορᾶ περιγράφειν ἐπαγγελίας. ( δ΄) Ὥσπερ εὐχή ἐστιν, ὑπόσχεσις τῶν ἐξ ἀνθρώπων Θεῷ κατ᾿ ἐπαγγελίαν προσαγομένων καλῶν, οὕτω προσευχή κατά τόν εἰκότα λόγον ἔσται σαφῶς, ἡ τῶν ἐκ Θεοῦ πρός σωτηρίαν χορηγουμένων τοῖς ἀνθρώποις ἀγαθῶν ἐξαίτησις, ἀντίδοσιν φέρουσα τῆς τῶν προηγμένων καλῆς διαθέσεως. Βοή δέ ἐστιν ἡ τῶν κατά τήν πρᾶξιν ἐναρέτων τρόπων, καί τῶν κατά τήν θεωρίαν γνωστικῶν θεωρημάτων, ἐν τῷ καιρῷ τῆς τῶν πονηρῶν δαιμόνων ἐπαναστάσεως, ἐπίδοσίς τε καί ἐπαύξησις, ἧς πάντων οὐχ ἥκιστα φυσικῶς ἀκούει Θεός, ἀντί μεγάλης φωνῆς, τήν τῶν τῆς ἀρετῆς καί γνώσεως ἐπιμελουμένων διάθεσιν. ( ε΄) Ἡ πονηρά καί ὀλέθριος τοῦ διαβόλου βασιλεία, διά τῆς τῶν Ἀσσυρίων τυπουμένη βασιλείας, τόν κατά τῆς ἀρετῆς καί τῆς γνώσεως συναγείρουσα πόλεμον, διά τῶν αὐτῆς ἐμφύτων δυνάμεων τροποῦσθαι μηχανᾶται τήν ψυχήν· τήν μέν ἐπιθυμίαν πρῶτον, εἰς ὄρεξιν τῶν παρά φύσιν διερεθίζουσα, καί τά αἰσθητά τῶν νοητῶν προτιμᾶν ἀναπείθουσα· τόν δέ θυμόν, ὑπεραγωνίζεσθαι τοῦ αἱρεθέντος ὑπό τῆς ἐπιθυμίας αἰσθητοῦ διεγείρουσα· τό δέ λογικόν, τούς τρόπους ἐπινοεῖν τῶν κατ᾿ αἴσθησιν ἡδονῶν ἐκδιδάσκουσα.","english":"(3) One who receives the Holy Scripture in a spiritual sense according to Christ must diligently practice the interpretation of names as well, since this is itself able to clarify the whole meaning of what is written, if indeed he cares about an accurate understanding of what is written. But he must not, in a Jewish manner, drag the height of the Spirit down to body and earth, nor circumscribe the divine and undefiled promises of intelligible goods by the corruption of the things that are provided. (4) Just as a vow is a promise of good things offered by men to God according to a pledge, so prayer, by a reasonable account, will clearly be the petition of the good things supplied by God to men for salvation, bringing a return for the good disposition of those who have gone before. And a cry is the giving and increase of virtuous modes of action and of spiritual contemplations in the time of the uprising of the wicked demons, which God naturally hears above all, instead of a loud voice, as the disposition of those who care for virtue and knowledge. (5) The wicked and destructive kingdom of the devil, prefigured by the kingdom of the Assyrians, gathering war against virtue and knowledge, contrives through its innate powers to wound the soul: first provoking desire to an appetite for things contrary to nature, and persuading it to prefer sensible things to intelligible things; then rousing anger to fight excessively for the sensible thing chosen by desire; and teaching the rational faculty to devise the modes of pleasures that come through the senses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"( στ΄) Τῆς ἄκρας ἀγαθότητος ἴδιον, τό, μή μόνον τάς θείας καί ἀσωμάτους τῶν νοητῶν οὐσίας, τῆς ἀποῤῥήτου καί θείας ἀπεικονίσματα καταστῆσαι δόξης, ὅλην κατά τό θεμιτόν ἀναλόγως αὐταῖς εἰσδεχομένας τήν ἀπερινόητον ὡραιότητα τοῦ ἀπροσίτου κάλλους· ἀλλά καί τοῖς αἰσθητοῖς, καί τῶν νοητῶν οὐσιῶν κατά πολύ ἀποδέουσιν, ἀπηχήματα τῆς οἰκείας ἐγκαταμίξαι μεγαλειότητος, δυνάμενα τόν ἀνθρώπινον νοῦν ἐποχούμενον αὐτοῖς, πρός Θεόν ἀπλανῶς διαπορθμεύειν, ὑπεράνω πάντων τῶν ὁρωμένων γινόμενον, οἷα τῆς ἄκρας ἐπιβάντα μακαριότητος.\n\n( ζ΄) Πᾶς νοῦς ἀρετῇ καί γνώσει κατεστεμμένος, οἷα δή κατά τόν μέγαν Ἐζεκίαν βασιλεύειν λαχών τῆς Ἱερουσαλήμ· τουτέστι, τῆς εἰρήνην μόνην ὁρώσης ἕξεως, ἤγουν τῆς παντοίων παθῶν ἐστερημένης καταστάσεως· ὅρασις γάρ εἰρήνης Ἱερουσαλήμ ἑρμηνεύεται· πᾶσαν ἔχει τήν κτίσιν ὑποχείριον· διά τῶν αὐτήν συμπληρούντων εἰδῶν, τῷ μέν Θεῷ δι αὐτοῦ τούς ἐν αὐτῇ πνευματικούς τῆς\n\nγνώσεως καθάπερ δῶρα προσκομίζουσαν λόγους· αὐτῷ δέ καθάπερ δόματα, τούς ἐνυπάρχοντας αὐτῇ κατά τόν φυσικόν νόμον πρός ἀρετήν τρόπους παρέχουσαν, καί διά τῶν ἀμφοτέρων δεξιουμένην, τόν κατ᾿ ἀμφότερα κρατίστως εὐδοκιμεῖν δυνάμενον· λέγω δέ, τόν κατά λόγον καί βίον, διά πράξεώς τε καί θεωρίας τελειωθέντα φιλόσοφον νοῦν.","english":"(6) It is proper to the highest goodness not only to establish the divine and incorporeal essences of intelligible things as images of the ineffable and divine glory, receiving wholly, as is lawful, in proportion to themselves the incomprehensible beauty of the inaccessible loveliness, but also to mingle with sensible things—which fall far short of intelligible essences—echoes of its own majesty, able to carry the human mind, borne upon them, unfailingly across to God, as it comes to be above all things seen, inasmuch as it has stepped upon the highest blessedness.\n\n(7) Every mind crowned with virtue and knowledge, as having obtained by lot to reign over Jerusalem according to the great Hezekiah—that is, over the state that sees peace alone, or rather the condition that is deprived of all manner of passions; for Jerusalem is interpreted as \"vision of peace\"—has all creation subject to it; through the forms that complete it, it brings to God, as it were gifts, the spiritual reasons of knowledge that are within it, and to itself, as it were gifts, it offers the modes toward virtue that exist within it according to the natural law, and through both it welcomes the one who is able to be most excellently approved in both—I mean the philosophical mind perfected through action and contemplation, in reason and life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"( η΄) Ὁ διά πράξεως καί θεωρίας κατορθώσας εἰς ἄκρον τήν ἀρετήν καί τήν γνῶσιν, εἰκότως ὑπεραίρεται πάντων, τῶν σαρκικῶν καί διαβεβλημένων παθῶν ὑπεράνω κατά τήν πρᾶξιν γινόμενος, καί τῶν φυσικῶν λεγομένων σωμάτων, λέγω δή, τῶν ὑπό γένεσιν ὄντων καί φθοράν· καί ἁπλῶς, ἵνα συνελών εἴπω, πάντων τῶν ὑπό αἴσθησιν εἰδῶν, κατά τήν θεωρίαν, τούς ἐν αὐτοῖς πάντας γνωστικῶς διαπεράσας λόγους, τόν νοῦν ὁ τοιοῦτος πρός τά συγγενῆ καί θεῖα ἀνήγαγεν.\n\n( θ΄) Ὁ τήν ἀπάθειαν καθάπερ Ἱερουσαλήμ οἰκεῖν διά τῶν κατά τήν πρᾶξιν πόνων λαχών, καί πάσης τῆς καθ᾿ ἁμαρτίαν ἀπηλλαγμένος ὀχλήσεως, καί μόνην εἰρήνην καί πράττων καί λαλῶν, καί ἀκούων καί λογιζόμενος· μετά τό δέξασθαι διά τῆς φυσικῆς θεωρίας τήν φύσιν τῶν ὁρατῶν, τούς ἐν αὐτῇ θειοτέρους καθάπερ δῶρα τῷ Κυρίῳ δι᾿ αὐτοῦ προσκομίζουσα λόγους καί τούς ἐν αὐτῇ νόμους αὐτῷ καθάπερ βασιλεῖ δόματα φέρουσαν, κατ᾿ ὀφθαλμούς ἐπαίρεται πάντων τῶν ἐθνῶν, ὑπεράνω γινόμενος πάντων, δηλονότι τῶν τε κατά σάρκα παθῶν διά τῆς πράξεως, τῶν τε φυσικῶν σωμάτων, καί τῶν ὑπό τήν αἴσθησιν πάντων εἰδῶν διά τῆς θεωρίας, τούς ἐν αὐτοῖς πνευματικούς διαβάς λόγους τε καί τρόπους. (ρ΄) Ἡ πρακτική φιλοσοφία, τόν πρακτικόν ὑπεράνω ποιεῖ τῶν παθῶν· ἡ θεωρία δέ, τόν γνωστικόν, ὑπεράνω τῶν ὁρωμένων καθίστησιν, ἀναβιβάσασα τόν νοῦν πρός τά συγγενῆ νοητά.","english":"(8) He who by practice and contemplation has brought virtue and knowledge to the highest point is rightly raised above all things, becoming, in his practice, above the carnal and reprehensible passions, and above what are called natural bodies—I mean those that are subject to generation and corruption; and, to speak concisely and sum it up, in his contemplation he has passed through all the forms subject to sense, penetrating all the principles in them in a manner of knowledge, and such a man has raised his intellect to the things that are akin and divine.\n\n(9) He who has been allotted to dwell in impassibility as in Jerusalem through his labors in practice, and has been delivered from every disturbance that comes from sin, and both does and speaks, hears and thinks only peace—after receiving through natural contemplation the nature of things visible, he is lifted up before the eyes of all the nations, becoming above all things: clearly above the passions of the flesh through practice, above natural bodies, and above all the forms subject to sense through contemplation, having passed through the spiritual principles and modes in them. (100) Practical philosophy makes the practical man to be above the passions; and contemplation sets the man of knowledge above the things that are seen, leading the intellect up to the intelligible things that are akin to it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"ΕΚΑΤΟΝΤΑΣ ΤΡΙΤΗ (α΄) Ὁ μετά πράξεως γινώσκων, καί μετά γνώσεως πράττων, θρόνος καί ὑποπόδιόν ἐστι τοῦ Θεοῦ· θρόνος μέν, διά τήν γνῶσιν· ὑποπόδιον δέ, διά τήν πρᾶξιν. Εἰ δέ καί τόν ἀνθρώπινον νοῦν φαίη τις εἶναι οὐρανόν, πάσης μέν ὑλικῆς καθαιρόμενον φαντασίας, τοῖς δέ θείοις τῶν νοητῶν ἐνασχολούμενον, μᾶλλον δέ κατακοσμούμενον λόγοις, οὐκ ἔξω τῆς ἀληθείας, ἔμοιγε δοκεῖ, βέβηκε. (β΄) Πᾶς φιλόσοφος δηλονότι καί εὐσεβής, ἀρετῇ καί γνώσει, ἤ πράξει καί θεωρίᾳ φρουρούμενος, ἐπειδάν ἴδῃ διά τῶν παθῶν ἐπαναστᾶσαν αὐτῷ τήν πονηράν δύναμιν, καθάπερ τῷ Ἐζεκίᾳ ὁ τῶν Ἀσσυρίων βασιλεύς, μίαν ἔχει πρός τήν τῶν κακῶν λύσιν βοήθειαν, τόν Θεόν, ὅν ἱλεοῦται βοῶν ἀλαλήτως διά τῆς κατά τήν ἀρετήν καί γνῶσιν πλείονος ἐπιτάσεως· καί δέχεται πρός συμμαχίαν, μᾶλλον δέ πρός σωτηρίαν, ἄγγελον, δηλονότι μείζονα σοφίας καί γνώσεως λόγον, ἐκτρίβοντα πάντα δυνατόν καί πολεμιστήν καί ἄρχοντα καί στρατηγόν ἐν τῇ παρεμβολῇ. (γ΄) Παντός πέφυκε πάθους ἄρχειν τό προσφυές αἰσθητόν. Ἄνευ γάρ τινος ὑποκειμένου, καί τάς δυνάμεις τῆς ψυχῆς διά μέσης τινός αἰσθήσεως ἐπικινοῦντος πρός ἑαυτό, πάθος οὐκ ἄν συσταίη ποτέ. Χωρίς γάρ αἰσθητοῦ πράγματος, πάθος οὐ συνίσταται. Μή γάρ οὔσης γυναικός, οὐκ ἔστι πορνεία· καί βρωμάτων οὐκ ὄντων, οὐκ ἔσται γαστριμαργία· καί χρυσοῦ μή ὄντος, οὐκ ἔσται φυλαργυρία. Οὐκοῦν πάσης ἐμπαθοῦς κινήσεως τῶν ἐν ἡμῖν φυσικῶν δυνάμεων ἄρχει τό αἰσθητόν, ἤγουν, δι᾿ αὐτοῦ τήν ψυχήν διερεθίζων πρός ἁμαρτίαν δαίμων. (δ΄) Ἡ τρίψις, τήν ἐνέργειαν·","english":"One Hundred and Thirty-Three (1) He who knows with practice and acts with knowledge is a throne and footstool of God: a throne, through knowledge; a footstool, through practice. And if someone should say that the human mind is a heaven, being purified from every material fantasy and occupied with the divine realities of things intelligible, or rather adorned with their principles, he seems to me to have spoken not outside the truth. (2) Every philosopher, clearly, and every pious man, guarded by virtue and knowledge, or by practice and contemplation, whenever he sees the evil power risen up against him through the passions, as the king of the Assyrians rose against Hezekiah, has one help for the dissolution of evils: God, whom he propitiates by crying out without speech through the greater intensification of virtue and knowledge; and he receives for alliance, or rather for salvation, an angel—clearly a word greater than wisdom and knowledge—wiping out every mighty man and warrior and ruler and commander in the camp. (3) The sensible object that is connatural is by nature the ruler of every passion. For without some underlying subject, and one that stirs the powers of the soul through some sense toward itself, a passion could never be constituted. For apart from a sensible thing, passion is not constituted. For if there were no woman, there would be no fornication; and if there were no foods, there would be no gluttony; and if there were no gold, there would be no love of money. Therefore the sensible object is the ruler of every passionate movement of the natural powers within us—that is, the demon who through it stirs the soul to sin. (4) The friction, the activity;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"ἡ ἔκτριψις δέ, καί αὐτήν ἀφανίζει τῆς κακίας τήν ἐνθύμησιν. Ἡ μέν γάρ τρίψις, τῆς ἐμπαθοῦς κατ᾿ ἐνέργειαν μόνης ὑπάρχει\n\nπράξεως κατάργησις· ἡ δέ ἔκτριψις, καί τῶν κατά διάνοιαν πονηρῶν κινημάτων παντελής ἐστιν ἀφανισμός.\n\n(ε΄) Μέσα εἰσί Θεοῦ καί ἀνθρώπων τά αἰσθητά καί τά νοητά· ὧν ὑπεράνω γίνεται χωρῶν πρός Θεόν ὁ ἀνθρώπινος νοῦς· τοῖς μέν αἰσθητοῖς κατά τήν πρᾶξιν μή δουλούμενος, τοῖς δέ νοητοῖς κατά τήν θεωρίαν μηδόλως κρατούμενος. (στ΄) Κατήγορος ἡ κτίσις γίνεται τῶν ἀσεβῶν ἀνθρώπων· διά μέν τῶν ἐν αὐτῇ λόγων, τόν ἑαυτῆς κηρύττουσα ποιητήν· διά δέ τῶν ἐν αὐτῇ κατ᾿ εἶδος ἕκαστον φυσικῶν νόμων, πρός ἀρετήν παιδαγωγοῦσα τόν ἄνθρωπον. Οἱ μέν οὖν λόγοι, ἐν τῇ συνοχῇ τῆς τοῦ καθ᾿ ἕκαστον εἴδους γνωρίζονται μονιμότητος· οἱ δέ νόμοι, ἐν τῇ ταυτότητι φαίνονται τῆς τοῦ καθ᾿ ἕκαστον εἴδους φυσικῆς ἐνεργείας· οἷς μή ἐπιβάλλοντες κατά τήν ἐν ἡμῖν νοεράν δύναμιν, τήν τε τῶν ὄντων ἠγνοήσαμεν αἰτίαν, καί πᾶσι τοῖς παρά φύσιν προστετήκαμεν πάθεσι. (ζ΄) Δῶρα τῷ Θεῷ προσφέρεσθαι παρ᾿ ἡμῶν ὁ λόγος διακελεύεται, ἵνα παραστήσῃ τό τῆς θείας ἀγαθότητος ἄπειρον, ὡς μηδέν προεισενεγκούσης δέχεσθαι παρ᾿ ἡμῶν ὡς δῶρα τά δόματα, τό πᾶν ἡμῖν λογιζομένης τῆς εἰσφορᾶς, πολλήν καί ἄφατον εἶναι περί ἡμᾶς δεικνύων τοῦ Θεοῦ τήν ἀγαθότητα, δεχομένου ὡς ἡμῶν τά ἑαυτοῦ, ἐξ ἡμῶν αὐτῷ προσφερόμενα, καί τήν ὑπέρ αὐτῶν ὡς ἀλλοτρίων ὀφειλήν ὁμολογοῦντος.","english":"The wearing away also destroys the very thought of evil. For rubbing is the removal of passionate activity alone; but wearing away is the complete destruction of the evil motions of the mind as well.\n\n(5) Sensible and intelligible things are the means between God and men; the human mind rises above them, journeying toward God: not enslaved to sensible things through practice, and not at all mastered by intelligible things through contemplation. (6) Creation becomes an accuser of impious men: through the principles within it, proclaiming its own Maker; and through the natural laws within it, each according to its kind, educating man toward virtue. The principles, then, are recognized in the permanence of the stability of each kind; and the laws are shown in the sameness of the natural activity of each kind. Not applying ourselves to these according to the intellectual power within us, we have both ignored the cause of beings and cleaved to all the passions contrary to nature. (7) The Word commands that gifts be offered to God by us, in order to set forth the infinity of divine goodness—that, having brought nothing beforehand, He receives from us His own gifts as gifts, reckoning the whole offering as ours—showing the great and ineffable goodness of God toward us, receiving as ours His own things when they are offered to Him by us, and acknowledging the debt on their behalf as though of things belonging to another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"(η΄) Ὁ ἄνθρωπος, τούς πνευματικούς τῶν ὁρωμένων λόγους κατανοῶν, διδάσκεται, ὡς ἔστι τις τῶν φαινομένων ποιητής· τήν τοῦ ὁποῖός ἐστιν ἔννοιαν, ὡς ἀνέφικτον ἀφείς ἀνεξέταστον. Τήν γάρ ὅτι Ποιητής, ἀλλ᾿ οὐχ ὁποῖός ἐστιν ὁ ποιητής, ὁρωμένη σαφῶς ἡ κτίσις, παρέχει κατάληψιν. (θ΄) Ὀργή Θεοῦ ἐστιν, ἡ τῶν παιδαγωγουμένων ἐπίπονος αἴσθησις. Ἐπίπονος δέ καθέστηκεν αἴσθησις, ἡ τῶν ἀκουσίων πόνων ἐπαγωγή, δι᾿ ἧς τόν ἐπ᾿ ἀρετῇ καί γνώσει φυσιούμενον νοῦν, ὁ Θεός ἄγει πολλάκις πρός συστολήν καί ταπείνωσιν· αὐτόν ἑαυτοῦ γενέσθαι διδούς ἐπιγνώμονα, καί τῆς οἰκείας ἀσθενείας συνίστορα· ἧς ἐπαισθόμενος, τό μάταιον οἴδημα τῆς καρδίας ἀποτίθεται. (ι΄) Ὀργή Κυρίου ἐστίν, ἡ ἀνακωχή τῆς τῶν θείων χαρισμάτων χορηγίας· ἤ τις συμφερόντως ἐπί πάντα γίνεται νοῦν ὑψηλόν καί μετέωρον· καί τοῖς δοθεῖσιν αὐτῷ θεόθεν καλοῖς, ὡς ἐπί ἰδίοις κατορθώμασι μεγαλαυχούμενον. (ια΄) Πᾶς γνωστικός καί φιλόσοφος νοῦς, καί τόν Ἰούδαν ἔχει καί τήν Ἱερουσαλήμ· τόν μέν Ἰούδαν, ὡς πρακτικήν φιλοσοφίαν· τήν δέ Ἱερουσαλήμ, ὡς θεωρητικήν μυσταγωγίαν. Ὁπηνίκα οὖν διά τῆς θείας χάριτος ὁ φιλόθεος νοῦς, κατά τε τήν πρακτικήν καί θεωρητικήν φιλοσοφίαν, πᾶσαν ἀντικειμένην ἀρετῇ καί γνώσει διακρουσάμενος δύναμιν, τελείως τό κατά τῶν πνευμάτων τῆς πονηρίας ἀναδήσηται κράτος, καί μή τήν δέουσαν εὐχαριστίαν ἀνάθηται τῷ αἰτίῳ τῆς νίκης Θεῷ, ἀλλ᾿ ὑψωθῇ τήν καρδίαν, ἑαυτόν τοῦ παντός κατορθώματος ἡγησάμενος αἴτιον·","english":"(8) Man, understanding the spiritual principles of things seen, is taught that there is a maker of things that appear; but the conception of what kind he is, he leaves unexamined as unattainable. For the creation, clearly seen, provides the apprehension that he is a Maker, but not what kind of maker he is. (9) The wrath of God is the painful sensation of those being disciplined. And a painful sensation is the infliction of involuntary pains, through which God often leads the mind, puffed up over virtue and knowledge, to compunction and humility, allowing it to become a discerner of itself and conscious of its own weakness; perceiving which, it lays aside the vain swelling of the heart. (10) The wrath of the Lord is the withholding of the supply of divine gifts, or that which comes advantageously upon every lofty and elevated mind that boasts greatly over the good things given to it from God, as though over its own achievements. (11) Every gnostic and philosophical mind has both its Judah and its Jerusalem: Judah, as practical philosophy; Jerusalem, as contemplative initiation. Whenever, then, through divine grace, the God-loving mind, in both practical and contemplative philosophy, having beaten off every power opposed to virtue and knowledge, perfectly binds upon itself the dominion over the spirits of wickedness, and does not render the due thanksgiving to God, the cause of the victory, but is lifted up in heart, deeming itself the cause of the whole achievement—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"τηνικαῦτα ὡς μή ἀνταποδούς τῷ Θεῷ, κατά τό ἀνταπόδομα, ὅ ἀνταπέδωκεν αὐτῷ, δέχεται οὐ μόνον αὐτός γινομένην ἐπ᾿ αὐτόν τήν ὀργήν τῆς ἐγκαταλείψεως, ἀλλά καί Ἰούδας καί Ἱερουσαλήμ· τουτέστιν, ἡ τῆς πράξεως ἕξις καί τῆς θεωρίας παθῶν ἀτιμίας εὐθέως, συγχωρήσει Θεοῦ, κατεπανισταμένων τῆς πράξεως, καί τήν τέως καθαράν μολυνόντων συνείδησιν· καί ψευδῶν ἐννοιῶν, συνεπιπλεκομένων τῇ θεωρίᾳ τῶν ὄντων, καί τήν τέως ὀρθήν διαστρεφουσῶν δόξαν τῆς γνώσεως. Τόν γάρ ἐπαιρόμενον ἐπί πράξει, παθῶν ἀτιμία διαδέχεται· τόν δέ ἐπί γνώσει ὑψούμενον, περί τήν ἀληθῆ θεωρίαν πταίειν ἡ δικαία κρίσις συγχωρεῖ. (ιβ΄) Θεῖος ὡς ἀληθῶς ὅρος τε καί νόμος κατά τήν Πρόνοιαν ἐνυπάρχει τοῖς οὖσι, παιδεύεσθαι διά τῶν ἐναντίων ἐπιτρέπων πρός εὐγνωμοσύνην, τούς ἐπί κρείττοσι φανέντας ἀγνώμονας, καί τήν πεῖραν τῶν ἀντικειμένων τῆς τῶν καλῶν\n\nκατορθωτικῆς θείας ἐπίγνωσιν ποιεῖσθαι δυνάμεως· ὡς ἄν μή παντελῶς ἐπί τοῖς ἀμείνοσιν ἀκαθαίρετον παρά τῆς Προνοίας ἔχειν συγχωρηθέντες τήν οἴησιν, εἰς τήν ἀντίθεον τῆς ὑπερηφανίας διάθεσιν κατολισθήσωμεν, ἑαυτῶν κατά φύσιν, ἀλλ᾿ οὐκ ἐπίκτητον χάριτι τήν τῆς ἀρετῆς καί τῆς γνώσεως κτῆσιν εἶναι νομίζοντες· καί εὑρεθῶμεν τῷ καλῷ πρός τήν τοῦ κακοῦ χρώμενοι γένεσιν, καί δι᾿ ὧν ἔδει πλέον διασφιγχθεῖσαν ἐν ἡμῖν ἀσάλευτον μένειν τήν θείαν ἐπίγνωσιν, δι᾿ ἐκείνων ὡς οὐκ ὤφελον τήν ταύτης νοσήσαντες ἄγνοιαν.","english":"At that time, as one who has not repaid God according to the recompense with which he repaid him, he receives—not only he himself—the anger of abandonment coming upon him, but so do Judas and Jerusalem; that is, the habit of action and, immediately by God's permission, the dishonor of passions in contemplation, rising up against the action and defiling the conscience that was until then pure; and false notions, entangled together with the contemplation of beings, perverting the formerly right opinion of knowledge. For the one exalted by action is succeeded by the dishonor of passions; but the one lifted up by knowledge, the just judgment permits to stumble in true contemplation. (12) A truly divine boundary and law exists among beings according to Providence, allowing those who appeared ungrateful for better things to be disciplined through opposites toward gratitude, and to gain from the experience of things opposed a divine knowledge of the power that accomplishes good things; so that, having been permitted by Providence not to hold their conceit entirely unassailable in better things, we might not slip down into the god-opposing disposition of pride, thinking the possession of virtue and knowledge to be our own by nature and not acquired by grace; and so that we might not be found using the origin of evil for good, and through those things by which the divine knowledge ought rather to have remained in us, bound fast and unshaken, through those very things—as it ought not to have been—we might have fallen sick with ignorance of it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"(ιγ΄) Ὅρον καί νόμον ἐνυπάρχοντα θεῖον τοῖς οὖσιν ἴσμεν, τήν τῶν ὄντων συνεκτικήν πρόνοιαν, κατά κρίσιν δικαίαν τῇ σπάνει τῶν ἀγαθῶν παιδεύουσαν πρός εὐγνωμοσύνην, τούς ἐπί τῇ ἀφθονίᾳ τῶν ἀγαθῶν πρός τόν ταύτης χορηγόν φανέντας ἀγνώμονας, διά τῶν ἐναντίων αὐτούς πρός συναίσθησιν ἄγουσαν τῆς τοῦ χαριζομένου τά καλά διαγνώσεως. Ἡ ἐπ᾿ ἀρετῇ γάρ οἴησις, ἀπαιδαγώγητος μένουσα, τό τῆς ὑπερηφανίας γεννᾷν πέφυκε νόσημα, τό τήν ἀντικειμένην τῷ Θεῷ φέρον διάθεσιν.\n\n(ιδ΄) Ὁ οἰόμενος ἑαυτόν κατειληφέναι τό τέλος τῆς ἀρετῆς, οὐδαμῶς ζητήσει λοιπόν τήν πηγαίαν τῶν καλῶν αἰτίαν, ἑαυτῷ μόνῳ περιγράψας τήν τῆς ἐφέσεως δύναμιν, καί αὐτόν τῆς σωτηρίας τόν ὅρον ὑφ᾿ ἑαυτοῦ, φημί δέ τόν Θεόν, ζημιούμενος. Ὁ δέ τῆς ἑαυτοῦ περί τά καλά φυσικῆς συναισθόμενος πενίας, οὐ παύεται προτροπάδην τρέχων πρός τόν δοῦναι δυνάμενον τῆς ἐνδείας τήν πλήρωσιν.\n\n(ιε΄) Ὁ τήν ἀπειρίαν τῆς ἀρετῆς διαγνούς, οὐδέποτε τοῦ κατ᾿ αὐτήν παύεται δρόμου, ἵνα μή ζημιωθῇ αὐτήν τῆς ἀρετῆς τήν ἀρχήν καί τό τέλος, τόν Θεόν λέγω, περί ἑαυτόν στήσας τήν κίνησιν τῆς ἐφέσεως· καί λάθῃ νομίζων ἐπειλῆφθαι τῆς τελειότητος, ὑπομένων τοῦ ἀληθῶς ὄντος τήν ἔκπτωσιν, πρός ὅπερ ἐπείγεται πᾶσα σπουδαίου κίνησις.","english":"(13) We know that a divine boundary and law is present in existing things—the providence that holds existing things together, which by a just judgment, through the scarcity of good things, disciplines toward gratitude those who have shown themselves ungrateful toward the provider of that abundance, leading them through opposites to an awareness of the discernment of the one who grants good things. For the conceit that rests on virtue, remaining undisciplined, naturally gives birth to the disease of pride, which carries with it a disposition opposed to God.\n\n(14) One who thinks he has grasped the goal of virtue will no longer seek the source-like cause of good things at all, having confined the power of his striving to himself alone, and thereby depriving himself of the very boundary of salvation—I mean God. But one who is aware of his own natural poverty regarding good things does not cease running eagerly toward the one who is able to give the fulfillment of his need.\n\n(15) One who has recognized his inexperience of virtue never ceases his course toward it, lest he be deprived of virtue's beginning and end—I mean God—by having set the motion of his striving around himself, and lest he unknowingly suppose he has attained perfection while in fact undergoing the loss of the truly existing one, toward whom every earnest motion presses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"(στ΄) Γίνεται δικαίως ἐπί τόν ὑψηλόφρονα νοῦν ὀργή· τουτέστιν, ἐγκατάλειψις, καθά εἴρηται· ἤγουν ἡ τοῦ διοχληθῆναι αὐτόν κατά τε τήν πρᾶξιν, κατά τε τήν θεωρίαν ὑπό δαιμόνων συγχώρησις· ἵνα λάβῃ, τῆς μέν ἑαυτοῦ φυσικῆς ἀσθενείας, συναίσθησιν· τῆς δέ σκεπούσης αὐτόν, καί τό πᾶν κατορθούσης τῶν ἀγαθῶν θείας δυνάμεώς τε καί χάριτος, τήν ἐπίγνωσιν· καί ταπεινωθῇ, πόῤῥω παντελῶς ἑαυτοῦ τό ἀλλότριον καί παρά φύσιν ὕψος ποιούμενος· ὥστε μή ἐπελθεῖν ἐπ᾿ αὐτόν τήν ἄλλην ὀργήν, τῆς τῶν δοθέντων χαρισμάτων ἀφαιρέσεως, ταπεινωθέντα καί γενόμενον τῆς τοῦ παρέχοντος τά καλά συναισθήσεως. (ιζ΄) Ὁ μή σωφρονισθείς τῷ πρώτῳ εἴδει τῆς ὀργῆς, ἤγουν ἐγκαταλείψεως, ἐλθεῖν πρός ταπείνωσιν, ἡγησάμενος αὐτήν τῆς καλῆς ἐπιγνωμοσύνης διδάσκαλον, τήν ἄλλην δέχεται σαφῶς ἐπ᾿ αὐτόν ἐρχομένην ὀργήν, ἀφαιρουμένην αὐτοῦ τήν τῶν χαρισμάτων ἐνέργειαν, καί ἔρημον αὐτόν καθιστῶσαν τῆς τέως φρουρούσης δυνάμεως. Ἀφελῶ γάρ, φησί, τόν φραγμόν αὐτοῦ, περί τοῦ ἀγνώμονος Ἰσραήλ ὁ Θεός λέγων, καί ἔσται εἰς διαρπαγήν· καί καθελῶ τόν τοῖχον αὐτοῦ, καί ἔσται εἰς καταπάτημα· καί ἀνήσω τόν ἀμπελῶνά μου, καί οὐ μή τιμηθῇ, οὐδέ μή σκαφῇ· καί ἀναβήσεται εἰς αὐτόν ὡς εἰς χέρσον ἄκανθα, καί ταῖς νεφέλαις ἐντελοῦμαι τοῦ μή βρέξαι εἰς αὐτόν. (ιη΄) Ὅτι πρός ἀσέβειαν πρανής καθέστηκεν ὁδός, ἡ περί τήν ζημίαν τῶν ἀρετῶν ἀναισθησία. Ὁ γάρ ἐθίσας ἑαυτόν διά τάς ἡδονάς τῆς σαρκός Θεοῦ παρακούειν, καί αὐτόν ἀρνήσεται τόν Θεόν, καλούσης προφάσεως· Θεοῦ τήν σαρκός ζωήν προτιμῶν, ἧς καί μόνης τάς ἡδονάς τῶν θείων κρείττους ἔσχηκε θελημάτων.","english":"(16) Anger comes justly upon the high-minded mind—that is, abandonment, as it has been said; that is, the permission granted by demons for him to be harassed both in practice and in contemplation, so that he may receive a sense of his own natural weakness, and knowledge of the divine power and grace that shelters him and sets all good things right, and so that he may be humbled, putting far away from himself entirely the alien and unnatural height; so that the other anger may not come upon him—the removal of the gifts given—once he has been humbled and has come to a sense of the one who provides good things. (17) He who has not been disciplined by the first kind of anger—that is, abandonment—to come to humility, having considered it the teacher of good discernment, clearly receives the other anger coming upon him, which removes from him the working of the gifts and leaves him desolate of the power that formerly guarded him. For I will take away, he says, his hedge, God speaking concerning the ungrateful Israel, and it shall be for plundering; and I will throw down his wall, and it shall be for trampling; and I will let go my vineyard, and it shall not be pruned, nor shall it be dug; and thorns shall come up upon it as upon dry land, and I will command the clouds not to rain upon it. (18) For the road to impiety is steep, namely the insensibility regarding the loss of the virtues. For he who has accustomed himself through the pleasures of the flesh to disobey God will also deny God himself, when a pretext calls, preferring the life of the flesh to God, whose pleasures alone he has held to be mightier than the divine wills.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"(ιθ΄) Ὅταν τι καθ᾿ οἱονδήποτε τρόπον τόν νοῦν πεπονθέναι νομίσωμεν, τῷ τοιούτῳ νοΐ, τήν τε πρακτικήν αὐτοῦ καί θεωρητικήν δύναμιν, κατά τούς φυσικούς αὐτῶν λόγους συμπεπονθέναι πάντως πιστεύσομεν. Οὐ γάρ ἐστι δυνατόν παθεῖν τό ὑποκείμενον, τῶν ἐν ὑποκειμένῳ μή πασχόντων· ὑποκείμενον δέ λέγω τόν νοῦν, ὡς ἀρετῆς καί γνώσεως δεκτικόν· ἐν ὑποκειμένῳ δέ, τήν πρᾶξιν καί τήν θεωρίαν, αἵτινες πρός τόν νοῦν συμβεβηκότων λόγον ἐπέχουσι. Διό κατά πάντα τρόπον, καί συμπάσχουσι πάσχοντι, τήν αὐτοῦ ποιάν κίνησιν, ἀρχήν τῆς οἰκείας ἀλλοιώσεως ἔχουσαι.\n\n(κ΄) Πᾶς θεοφιλής καί ἐνάρετος ἄνθρωπος κατά τόν Ἐζεκίαν, γνωστικῶς τε κατά τῶν δαιμόνων διαζωσάμενος κράτος, ἄν γένηταί τις αὐτῷ προσβολή πνευμάτων πονηρῶν, ἀοράτως κατά νοῦν πρός αὐτόν συμπλεκόντων τόν πόλεμον, καί διά προσευχῆς δέξηται θεόθεν αὐτῷ πεμπόμενον ἄγγελον· λέγω δέ σοφίας λόγον μείζονα· καί πᾶσαν ἐκτρίψας διασκεδάσῃ τοῦ διαβόλου τήν φάλαγγα· καί τῆς τοιαύτης νίκης τε καί σωτηρίας αἴτιον τόν Θεόν μή ἐπιγράψηται, ἀλλ᾿ ἑαυτῷ τήν ὅλην ἀνάθηται νίκην, ὁ τοιοῦτος οὐκ ἀνταπέδωκε τῷ Θεῷ κατά τό ἀνταπόδομα αὐτοῦ, μή ἐξισώσας τῷ μεγέθει τῆς σωτηρίας, τό πλῆθος τῆς εὐχαριστίας· μηδέ τῇ εὐεργεσίᾳ τοῦ σώσαντος, ἀντιμετρήσας τήν οἰκείαν διάθεσιν. (κα΄) Φωτίσωμεν τόν νοῦν τῆς θείοις νοήμασι· τό δέ σῶμα τοῖς τῶν νοηθέντων θειοτέρων λόγων τρόποις φαιδρύνωμεν, ἀρετῆς αὐτόν ποιοῦντες λογικόν ἐργαστήριον, τῇ ἀποβολῆ τῶν παθῶν· τά γάρ ἔμφυτα πάθη τοῦ σώματος, λόγῳ μέν κυβερνώμενα, οὐκ ἔχει διαβολήν· κινούμενα δέ τούτου χωρίς, φέρει διαβολήν.","english":"(19) Whenever we think that the mind has been affected in any way whatsoever, we shall certainly believe that its practical and contemplative power has been affected together with such a mind, according to their natural principles. For it is not possible for the subject to be affected while the things in the subject are not affected; and I call the subject the mind, as being receptive of virtue and knowledge; and the things in the subject, practice and contemplation, which hold the rank of accidents in relation to the mind. Therefore in every way they also suffer together with it when it suffers, having his particular movement as the beginning of their own alteration.\n\n(20) Every God-loving and virtuous man, after the manner of Hezekiah, having girt himself with power against the demons in a gnostic way, if any assault of evil spirits comes upon him, invisibly joining battle against him in his mind, and through prayer he receives an angel sent to him from God—I mean a word of wisdom greater than he—and having utterly crushed and scattered the phalanx of the devil, and does not ascribe to God the cause of such victory and salvation, but dedicates the whole victory to himself, such a man has not repaid God according to his recompense, not having equaled the abundance of his thanksgiving to the greatness of the salvation, nor having measured his own disposition against the beneficence of the one who saved him. (21) Let us enlighten the mind with divine thoughts; and let us make the body bright with the modes of the more divine words of the things thought, making it a rational workshop of virtue, by the casting off of the passions; for the natural passions of the body, when governed by reason, have no reproach; but when moved apart from it, they bring reproach.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Τούτων οὖν λέγει γένεσθαι δεῖν ἀποβολήν, ὧν ἔμφυτος μέν ἡ κίνησις, παρά φύσιν δέ γίνεται πολλάκις ἡ χρῆσις, λόγῳ μή κυβερνωμένη. (κβ΄) Πᾶς ὁ ὑψώσας ἑαυτοῦ τήν καρδίαν, ἐφ᾿ οἷς ἔλαβε χαρίσμασι, μέγα φρονήσας, ὡς μή λαβών, ἐνδίκως δέχεται γινομένην ἐπ᾿ αὐτῷ τήν ὀργήν, συγχωροῦντος τοῦ Θεοῦ τῷ διαβόλῳ νοητῶς αὐτῷ συμπλακῆναι· καί τούς κατά τήν πρᾶξιν παρασαλεῦσαι τρόπους τῆς ἀρετῆς, καί τούς κατά θεωρίαν διαυγεῖς ἐπιθολῶσαι λόγους τῆς γνώσεως, ἵνα μαθών τήν οἰκείαν ἀσθένειαν, ἐπιγνῷ τήν μόνην δύναμιν, τήν τά πάθη ἐν ἡμῖν καταπαλαίουσαν, καί ταπεινωθῇ μετανοήσας, τόν ὄγκον ἀποβαλών τῆς οἰήσεως, καί τόν Θεόν ἱλεώσηται, καί ἀποστρέψῃ τήν ἐπερχομένην τοῖς μή μετανοοῦσιν ὀργήν, τήν ἀφαιρουμένην τήν φρουροῦσαν τήν ψυχήν χάριν, καί ἔρημον καταλιμπάνουσαν τόν ἀγνώμονα νοῦν. (κγ΄) Ὀργή σωτήριός ἐστιν, ἡ πρός τό πολεμεῖσθαι τόν ὑψηλόφρονα νοῦν τοῖς πάθεσιν ὑπό τῶν δαιμόνων, θεία συγχώρησις· ἵνα γνῷ πάσχων ἀτίμως, ἐπ᾿ ἀρεταῖς μεγαλαυχούμενος, τίς ὁ τούτων ὑπάρχει δοτήρ· ἤ γένηται τῶν ἀλλοτρίων γυμνός, ἅπερ ὡς μή λαβών, ἔχειν ἐνόμιζε. (κδ΄) Μακάριος ὄντως ἐκεῖνος ὁ νοῦς, ὁ τοῖς οὖσιν ἅπασιν ἐπαινετῶς ἀποθανών· τοῖς μέν αἰσθητοῖς, τῇ ἀποθέσει τῆς κατ᾿ αἴσθησιν ἐνεργείας· τοῖς δέ νοητοῖς τῇ τῆς νοερᾶς ἀποπαύσει κινήσεως. Σημείωσαι δέ ὅτι νοῦ θανάτον ἐπαινούμενον λέγει, τήν πρός πάντα τά ὄντα γνωμικήν ἀπογένεσιν, μεθ᾿ ἥν τήν θείᾳ χάριτι ζωήν ὑποδέχεσθαι πέφυκεν· ἀντί τῶν ὄντων, τό αἴτιον τῶν ὄντων ἀνεννοήτως ἀπολαβών.","english":"He says, then, that there must be a casting off of these things whose motion is innate, but whose use often becomes contrary to nature, not being governed by reason. (22) Everyone who exalts his own heart over the gifts he has received, thinking great things as though he had not received them, justly receives the wrath that comes upon him, God permitting the devil to wrestle with him mentally, and to shake the ways of virtue in practice, and to obscure the bright principles of knowledge in contemplation, so that, having learned his own weakness, he may recognize the only power that overthrows the passions in us, and be humbled by repenting, casting off the bulk of presumption, and propitiate God, and turn away the wrath that comes upon those who do not repent—the wrath that takes away the grace guarding the soul and leaves the ungrateful mind desolate. (23) Saving wrath is the divine permission for the proud-minded mind to be warred against by the passions at the hands of the demons, so that, suffering dishonorably while boasting greatly in virtues, it may learn who is the giver of these things; or that it may be stripped of what belongs to others, which it thought it had as though it had not received them. (24) Truly blessed is that mind which has died praiseworthily to all things that exist: to sensible things by the setting aside of sensible activity, and to intelligible things by the cessation of intelligible motion. Note that he calls the praiseworthy death of the mind a deliberate turning away from all things that exist, after which it is naturally disposed to receive life by divine grace, receiving in place of the things that exist the Cause of things that exist, beyond all conception.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"(κε΄) Μακάριος ὁ συνάψας τό μέν πρακτικόν τῷ κατά φύσιν ἀγαθῷ· τό δέ θεωρητικόν, τῇ κατά φύσιν ἀληθείᾳ. Πᾶσα γάρ πρᾶξις, διά τό ἀγαθόν γίνεσθαι πέφυκε· καί πᾶσα θεωρίαν, τήν γνῶσιν διά μόνην ζητεῖ τήν ἀλήθειαν· ὧν διανυσθέντων, οὐδέν ἔσται τό σύνολον τό πλῆττον τῆς ψυχῆς τό πρακτικόν, οὔτε μήν τό θεωρητικόν αὐτῆς, διά ξένων δριμύττον θεωρημάτων· παντός ἐπέκεινα\n\nγενομένης καί ὄντος, καί νοουμένου, καί εἰς αὐτόν εἰσδυσάσης τόν Θεόν τόν μόνον ἀγαθόν καί ἀληθινόν, καί ὑπέρ πᾶσαν οὐσίαν ὄντα καί νόησιν. (κστ΄) Πρακτικῆς ἀρετῆς τέλος εἶναί φασι τό ἀγαθόν. Τοῦτο δέ, θείας ἐνεργείας ὑπάρχει συμπλήρωσις, πρός ἥν ἄγει τό λογικόν τῆς ψυχῆς, τῷ θυμῷ καί τῇ ἐπιθυμίᾳ χρώμενον κατά φύσιν· ἐν ᾗ τό καθ᾿ ὁμοίωσιν ἀναφαίνεσθαι πέφυκε κάλλος· θεωρητικῆς δέ φασι φιλοσοφίας εἶναι τήν ἀλήθειαν, τέλος· ἥτις ἀμερῶς τῶν περί Θεόν ἁπάντων ἑνοειδής ἐστι γνῶσις, πρός ἥν ὁ καθαρός φέρεται νοῦς· ἀποσβέσας ἑαυτοῦ παντελῶς τήν κατ᾿ αἴσθησιν κρίσιν· ἐν ᾗ (γνώσει δηλονότι) ἀκίβδηλον τό τῆς θείας εἰκόνος ἀξίωμα δείκνυται. (κζ΄) Οὐδείς δύναται τόν Θεόν εὐλογεῖν ἀληθῶς, μή τό σῶμα καθαγιάσας ταῖς ἀρεταῖς, καί τήν ψυχήν καταφωτίσας ταῖς γνώσεσιν. Ἡ γάρ κατ᾿ ἀρετήν διάθεσις, πρόσωπόν ἐστι τοῦ θεωρητικοῦ νοός, ὡς εἰς οὐρανόν πρός τό ὕψος τῆς ἀληθινῆς ἐπαιρόμενον γνώσεως.","english":"(25) Blessed is the one who has joined the practical to the good that is according to nature, and the contemplative to the truth that is according to nature. For every action naturally comes to be for the sake of the good, and every contemplation seeks knowledge for the sake of truth alone. Once these have been accomplished, nothing at all will remain to strike the practical part of the soul, nor indeed its contemplative part, sharpened as it is by foreign speculations, since it has come to be beyond every being and every intelligible thing, and has entered into God himself, who alone is good and true, and who is beyond all substance and thought. (26) They say that the end of practical virtue is the good. And this is the fulfillment of divine activity, to which the rational part of the soul is led when it uses the spirited and the desiring parts according to nature; in this, the beauty of the likeness is naturally made manifest. And they say that the end of contemplative philosophy is truth, which is the undivided, unified knowledge of all things pertaining to God, to which the pure intellect is carried, having completely extinguished its own judgment according to sense; in this knowledge, clearly, the unadulterated dignity of the divine image is shown. (27) No one can truly bless God without having sanctified the body by the virtues and illumined the soul by the forms of knowledge. For the disposition according to virtue is the face of the contemplative intellect, as it is raised up to heaven, to the height of true knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"(κη΄) Μακάριος ὁ ἐν ἀληθείᾳ εἰδώς, ὅτι πᾶσαν ἐν ἡμῖν ὡς ὀργάνοις ὁ Θεός ἐπιτελεῖ πρᾶξιν καί θεωρίαν, ἀρετήν τε καί γνῶσιν, καί νίκην καί σοφίαν, καί ἀγαθότητα καί ἀλήθειαν, μηδέν ἡμῶν συνεισφερόντων τό σύνολον, πλήν τῆς θελούσης τά καλά διαθέσεως· ἥν ἔχων ὁ μέγας Ζοροβάβελ, πρός τοῖς εἰρημένοις, φησίν, Εὐλογητός εἶ, πρός τόν Θεόν λέγων, ὅς ἔδωκάς μοι σοφίαν, καί σοί ὁμολογῶ, Δέσποτα τῶν πατέρων· παρά σοῦ ἡ νίκη καί παρά σοῦ ἡ σοφία, καί σοί ἡ δόξα, καί ἐγώ σός οἰκέτης. Ὡς εὐγνώμων ὄντες οἰκέτης, πάντα τῷ Θεῷ ἀνέθετο τῷ πάντα δωρησαμένῳ, ἐξ οὗ λαβών εἶχε τήν σοφίαν, αὐτῷ ὁμολογῶν ὡς Δεσπότῃ πατέρων τῶν κεχαρισμένων ἀγαθῶν τήν δύναμιν, ἅπερ εἰσίν, ἕνωσις νίκης, ὡς εἴρηται, καί σοφίας, ἀρετῆς τε καί γνώσεως, πράξεως καί θεωρίας, ἀγαθότητός τε καί ἀληθείας· αὗται γάρ ἀλλήλαις ἑνούμεναι, μίαν ἀπαστράπτουσιν δόξαν καί αὐτήν Θεοῦ.\n\n(κθ΄) Πάντα τά τῶν ἁγίων κατορθώματα, Θεοῦ προδήλως ὑπῆρχον χαρίσματα· μηδενός τό παράπαν ἔχοντος μηδέν, ἤ τό δοθέν ἀγαθόν· ὡς παρά Δεσπότου τοῦ Θεοῦ, πρός ἀναλογίαν τῆς εὐγνωμοσύνης τε καί εὐνοίας τοῦ δεχομένου μετρούμενον· κἀκεῖνα μόνα κεκτημένου, ὅσα τῷ Δεσπότῃ δωρουμένῳ παρίσταται.","english":"(28) Blessed is the one who truly knows that God accomplishes every action and contemplation in us as in instruments—virtue and knowledge, victory and wisdom, goodness and truth—with us contributing nothing at all except the disposition that wills the good. Possessing this, the great Zerubbabel, in addition to what has been said, says, addressing God: Blessed are you, who have given me wisdom, and to you I give thanks, Master of the fathers; from you is victory and from you is wisdom, and to you be glory, and I am your servant. As one grateful, being a servant, he dedicated all things to God who has bestowed all things, from whom he received the wisdom he had, confessing to him as Master of the fathers the power of the good things graciously given—which are, as has been said, the union of victory and wisdom, of virtue and knowledge, of action and contemplation, of goodness and truth; for these, united to one another, flash forth a single glory, and that glory is God's.\n\n(29) All the achievements of the saints were plainly gifts of God, since no one has anything at all except the good that has been given—measured, as from God the Master, in proportion to the gratitude and goodwill of the one who receives it—and possessing only those things that stand ready for the Master who bestows them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"(λ΄) Ὁ τῆς ἀρετῆς καί τῆς γνώσεως προϊστάμενος νοῦς, καί τῆς κακῆς τῶν παθῶν δουλείας τήν ψυχήν στερηθῆναι βεβουλημένος, φησίν, Ὑπερισχύουσιν αἱ γυναῖκες, καί ὑπερνικᾷ ἡ ἀλήθεια· γυναῖκας μέν εἰπών, τάς θεοποιούς ἀρετάς, ἐξ ὧν ἡ πρός Θεόν καί ἀλλήλους τοῖς ἀνθρώποις ἑνοποιός ἀγάπη συνέστηκεν· ἁπάντων τήν ψυχήν ἐξαρπάζουσα τῶν ὑπό γένεσιν καί φθοράν, καί τῶν ὑπέρ αὐτά νοητῶν οὐσιῶν, καί αὐτῷ τῷ Θεῷ κατ᾿ ἐρωτικήν τινα σύγκρασιν περιπλέκουσα, καθ᾿ ὅσον ἐστί δυνατόν ἀνθρωπίνῃ φύσει, καί τήν ἄχραντον καί θείαν μυστικῶς δημιουργοῦσα συμβίωσιν. Ἀλήθειαν δέ φήσας, τήν μόνην καί μίαν αἰτίαν τῶν ὄντων, καί ἀρχήν καί βασιλείαν καί δύναμιν καί δόξαν, ἐξ ἧς καί δι᾿ ἥν πάντα γέγονέ τε καί γίνεται, καί πρός τό εἶναι ὑπ᾿ αὐτῆς καί δι᾿ αὐτῆς συγκρατεῖται· καί ὑπέρ ἧς πᾶσα τοῖς φιλοθέοις ἐστί σπουδή τε καί κίνησις. (λα΄) Διά μέν τῶν γυναικῶν, τό τέλος ἐνδείξατο τῶν ἀρετῶν, τήν ἀγάπην· ὅπερ ἐστίν ἡ κατ᾿ ἔφεσιν τοῦ φύσει ἀγαθοῦ τῶν μετεχόντων ἀδιάπτωτος ἡδονή καί ἀδιαίρετος ἕνωσις. Διά δέ τῆς ἀληθείας, τό πέρας πασῶν ἐπεσήμανε τῶν γνώσεων, καί αὐτῶν γινωσκομένων· εἰς ὅπερ, ὡς ἀρχήν καί πέρας πάντων τῶν ὄντων, αἱ κατά φύσιν κινήσεις γενικῷ τινι λόγῳ συνέλκονται· πάντα νικώσης κατά φύσιν ὡς ἀληθείας τῆς τῶν ὄντων ἀρχῆς καί αἰτίας, καί πρός ἑαυτήν συνελκούσης τῶν γεγονότων τήν κίνησιν.","english":"(30) The mind that presides over virtue and knowledge, and that has willed the soul to be deprived of the evil slavery of the passions, says, \"Women prevail, and truth conquers\"—calling \"women\" the deifying virtues, from which the love that unites humans to God and to one another is constituted, snatching the soul away from all things subject to generation and corruption, and from the intelligible essences above them, and entwining it with God himself in a certain erotic union, insofar as it is possible for human nature, and mystically bringing about the undefiled and divine cohabitation. And by saying \"truth,\" he means the one and only cause of beings, and the beginning and kingdom and power and glory, from which and through which all things have come to be and do come to be, and are held in being by it and through it; and for the sake of which every zeal and motion belongs to those who love God. (31) Through the \"women,\" he indicated the end of the virtues—love, which is the unfailing pleasure and undivided union of those who partake, in accordance with their desire for the naturally good. And through the \"truth,\" he marked the limit of all knowledges, and of the things known themselves; into which, as the beginning and end of all beings, the natural motions are drawn together by a certain generic principle—the beginning and cause of beings, as truth, by nature conquering all things and drawing to itself the motion of created things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"(λβ΄) Τῇ καθ᾿ ὑπεροχήν στερήσει τῶν πολλῶν, ὡς ἕν καί μόνον ἡ ἀλήθεια πέφυκεν ἀναφαίνεσθαι, καλύπτουσα πάντων τῶν νοεῖν ἤ νοεῖσθαι δυναμένων τάς γνωστικάς δυνάμεις, ὡς ὑπέρ τά νοοῦντά τε καί νοούμενα καθ᾿ ὕπαρξιν ὑπερούσιον οὖσα· καί ἀπείρῳ δυνάμει τάς κατά τήν ἀρχήν καί τό τέλος τῶν ὄντων ἀκρότητας περιγράφουσα, πᾶσαν πάντων πρός ἑαυτήν συνέλκει κίνησιν· τοῖς μέν παρεχομένη γνῶσιν ἀρίδηλον ἧς ἐστερήθησαν χάριτος· τοῖς δέ δωρουμένη κατ᾿ αἴσθησιν ἄῤῥητον, ἧς εἶχον τήν ἔφεσιν ἀγαθότητος, τῇ μεθέξει φανεράν τήν ἐπίγνωσιν.\n\n(λγ΄) Ὁ νοῦς, σοφίας ὄργανον, φησίν· ὁ λόγος, γνώσεως· ἡ κατ᾿ ἄμφω φυσική πληροφορία, τῆς κατ᾿ ἄμφω συνισταμένης πίστεως· τοῦ δέ τῶν ἰαμάτων χαρίσματος ἡ φυσική φιλανθρωπία. Πᾶν γάρ χάρισμα θεῖον, ἐπιτήδειον ἐν ἡμῖν ἔχει καί προσφυές, ὥσπερ δύναμιν, ἤ ἕξιν ἤ διάθεσιν, ὄργανον δεκτικόν. Οἷον, ὁ τόν νοῦν πάσης αἰσθητῶν φαντασίας ποιήσας καθαρόν, δέχεται σοφίαν· ὁ δέ τόν λόγον τῶν ἐμφύτων παθῶν, θυμοῦ λέγω καί ἐπιθυμίας, καταστήσας δεσπότην, δέχεται γνῶσιν· ὁ δέ τήν κατά νοῦν καί λόγον περί τά θεῖα ἀσάλευτον πληροφορίαν ἔχων, τήν πάντα δυναμένην δέχεται πίστιν· ὁ δέ τήν φυσικήν κατορθώσας φιλανθρωπίαν μετά τήν τελείαν τῆς φιλαυτίας ἀναίρεσιν, ἰαμάτων δέχεται χαρίσματα.","english":"(32) By the transcendent privation of the many, truth is naturally disposed to appear as one and only, covering the cognitive powers of all things capable of thinking or being thought, since in existence it is supersubstantial beyond things thinking and things thought; and with infinite power it circumscribes the extremities of beings at their beginning and their end, and draws every motion of all things to itself; to some it grants manifest knowledge of the grace of which they were deprived; to others it gives in perception that which is ineffable, making known through participation, by goodness, the knowledge of which they had the desire.\n\n(33) The mind, he says, is an instrument of wisdom; the reason, of knowledge; the natural assurance in both, of the faith constituted in both; and natural philanthropy, of the gift of healings. For every divine gift has in us a suitable and connatural instrument receptive of it, such as a power, or a state, or a disposition. For example, he who has made the mind pure of every fantasy of sensible things receives wisdom; he who has established the reason as master of the innate passions—I mean of anger and desire—receives knowledge; he who has the unshaken assurance concerning divine things according to mind and reason receives the faith that can do all things; he who has set right natural philanthropy after the complete removal of self-love receives the gifts of healings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"(λδ΄) Ἕκαστος ἡμῶν, κατά τήν ἀναλογίαν τῆς ἐν αὐτῷ πίστεως, φανερουμένην κέκτηται τοῦ Πνεύματος τήν ἐνέργειαν. Ὥστε ταμίας ὑπάρχει τῆς χάριτος ἕκαστος ἑαυτοῦ· καί οὔποτ᾿ ἄν εὖ φρονῶν ἄλλῳ φθονήσειεν ἐνευδοκιμοῦντι ταῖς χάρισιν, ἐπ᾿ αὐτῷ κειμένης τῆς δεκτικῆς τῶν θείων ἀγαθῶν διαθέσεως. (λε΄) Αἴτιον εἶναί φησι τῆς τῶν θείων διανομῆς ἀγαθῶν, τό μέτρον τῆς ἑκάστου πίστεως. Καθώς γάρ πιστεύομεν, καί τήν ἐπί τό πράττειν τῆς προθυμίας ἐπίδοσιν ἔχομεν. Ὁ γοῦν πράττων, κατά τήν ἀναλογίαν τῆς πράξεως ἐπιδείκνυται τό μέτρον τῆς πίστεως, δεχόμενος ὡς ἐπίστευσε τό μέτρον τῆς χάριτος· ὁ δέ μή πράττων, κατά τήν ἀναλογίαν τῆς ἀπραξίας ἐπιδείκνυται τό μέτρον τῆς ἀπιστίας, δεχόμενος ὡς ἠπίστησε, τῆς χάριτος τήν στέρησιν. Οὐκοῦν κακῶς ποιεῖ βασκαίνων τοῖς κατορθοῦσιν ὁ φθονερός ἐπ᾿ αὐτῷ σαφῶς, οὐκ ἐπ᾿ ἄλλῳ κειμένης τῆς τῶν πιστεύειν τε καί πράττειν, καί πρός τό μέτρον τῆς πίστεως ἐρχομένην δέξασθαι τήν χάριν, ἐπιλογῆς.","english":"(34) Each of us, according to the proportion of the faith that is in him, possesses the energy of the Spirit made manifest. So each is a steward of grace for himself; and never, if he is of sound mind, would he envy another who is distinguished by his gifts, since the disposition that receives the divine goods lies with himself. (35) He says that the measure of each one's faith is the cause of the distribution of the divine goods. For as we believe, so also do we have the increase of readiness for action. Therefore the one who acts demonstrates, according to the proportion of his action, the measure of his faith, receiving the measure of grace as he believed; but the one who does not act demonstrates, according to the proportion of his inaction, the measure of his unbelief, receiving the deprivation of grace as he disbelieved. So the envious man does evil in envying those who succeed, since it clearly lies with himself, not with another, to believe and to act, and to come to the measure of faith so as to receive grace, by his own choice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"(λστ΄) Ὁ τῶν καλῶν ἐραστής, κατά πρόνοιαν σοφίας λόγοις ἑκουσίως ἐπείγεται πρός τήν τῆς θεώσεως χάριν· ὁ δέ τούτων ἀνέραστος, κατά τήν δικαίαν κρίσιν, παιδείας τρόποις ἀκουσίως κακίας ἀπάγεται· ὁ μέν, ὡς φιλόθεος διά τῆς προνοίας θεούμενος· ὁ δέ, διά τῆς κρίσεως, ὡς φιλόϋλος εἰς κατάκρισιν ἐλθεῖν μή συγχωρούμενος. Ὁ γάρ Θεός ὡς ἀγαθός, σοφίας μέν λόγοις θεραπεύει τούς θέλοντας· παιδείας δέ τρόποις τούς πρός ἀρετήν δυσκινήτους ἰᾶται. (λζ΄) Ἡ μέν ὄντως πίστις, ἀλήθεια ἐστι συνεκτική τε καί συστατική, ψεῦδος οὐκ ἔχουσα· ἡ δέ ἀγαθή συνείδησις, τήν τῆς ἀγάπης ἐπιφέρεται δύναμιν, ὡς μηδεμίαν ἔχουσα παράβασιν ἐντολῆς.\n\n(λη΄) Καί ἐπαναπαύσεται, φησίν, ἐπ᾿ αὐτόν, ἑπτά πνεύματα· πνεῦμα σοφίας, πνεῦμα συνέσεως, πνεῦμα γνώσεως, πνεῦμα ἐπιστήμης, πνεῦμα βουλῆς, πνεῦμα ἰσχύος, πνεῦμα φόβου Θεοῦ. Ἔστι δέ ἴδιον τῶν πνευματικῶν τούτων χαρισμάτων, φόβου μέν, ἡ ἀποχή τῶν κακῶν· ἰσχύος δέ, ἡ πρᾶξις τῶν ἀγαθῶν· βουλῆς δέ, ἡ τῶν ἀντικειμένων διάκρισις· ἐπιστήμη δέ, ἡ τῶν καθηκόντων ἀνόθευτος εἴδησις· γνώσεως δέ, ἡ κατ᾿ ἐνέργειαν τῶν ἐν ταῖς ἀρεταῖς θείων λόγων περίληψις· συνέσεως δέ, ἡ πρός τά γνωσθέντα διόλου τῆς ψυχῆς συνδιάθεσις· σοφίας δέ, ἡ πρός Θεόν ἀδιάγνωστος ἕνωσις, καθ᾿ ἥν τοῖς ἀξίοις ἡ ἔφεσις ἀπόλαυσις γίνεται,","english":"(36) The lover of good things, through the providence of wisdom, is willingly urged on by words toward the grace of deification; but the one who does not love these things, through the just judgment, is unwillingly led away from evil by means of discipline; the one, as a lover of God, is deified through the providence of God; the other, through the judgment, as a lover of matter, is not permitted to come into condemnation. For God, as good, heals those who will it by the words of wisdom; and by the means of discipline he cures those who are slow to move toward virtue. (37) True faith is truth, cohesive and constitutive, having no falsehood; and a good conscience brings with it the power of love, as having no transgression of a commandment.\n\n(38) And there shall rest upon him, it says, seven spirits: a spirit of wisdom, a spirit of understanding, a spirit of knowledge, a spirit of science, a spirit of counsel, a spirit of strength, a spirit of the fear of God. And it is proper to these spiritual gifts: to fear, abstinence from evils; to strength, the practice of good things; to counsel, the discernment of things opposed; to science, the unadulterated knowledge of things fitting; to knowledge, the comprehensive grasp, in actuality, of the divine principles in the virtues; to understanding, the entire co-disposition of the soul toward things known; to wisdom, the undivided union with God, according to which the longing of those who are worthy becomes enjoyment,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"μεθέξει ποιοῦσα θεόν τόν μετέχοντα, καί τῆς θείας αὐτόν ὑποφήτην καθιστῶσα μακαριότητος, κατά τήν ἀένναον πρός τούς δεομένους τῶν θείων μυστηρίων, ἀνεκπόμπευτον προβολήν καί διέξοδον.\n\n(λθ΄) Τό πνεῦμα τοῦ φόβου τοῦ Θεοῦ, τῶν κατ᾿ ἐνέργειαν κακῶν ἐστιν ἀποχή· τό δέ πνεῦμα τῆς ἰσχύος, ἡ πρός ἐνέργειαν καί πρᾶξιν τῶν ἐντολῶν πρόθυμος ὁρμή καί κίνησις· τό δέ πνεῦμα τῆς βουλῆς, ἡ ἕξις τῆς διακρίσεως, καθ᾿ ἥν σύν λόγῳ τάς θείας πράττομεν ἐντολάς, καί τῶν κρειττόνων διαιροῦμεν τά χείρονα· τό δέ πνεῦμα τῆς ἐπιστήμης, ἡ τῶν κατ᾿ ἀρετήν τῆς πράξεως τρόπων ἄπτωτος εἴδησις· καθ᾿ ἥν πράττοντες, τῆς ὀρθῆς τοῦ λόγου κρίσεως οὐδαμῶς πίπτομεν· τό δέ πνεῦμα τῆς γνώσεως, ἡ τῶν ἐντολῶν καί τῶν ἐν αὐταῖς λόγων περίληψις, καθ᾿ οὕς οἱ τρόποι τῶν ἀρετῶν συνεστήκασι· πνεῦμα δέ συνέσεώς ἐστιν, ἡ πρός τούς τρόπους καί τούς λόγους τῶν ἀρετῶν συγκατάθεσις, ἤ κυριώτερον εἰπεῖν, μεταποίησις, καθ᾿ ἥν σύγκρασις γίνεται τῶν φυσικῶν δυνάμεων δυνάμεων πρός τούς τρόπους καί τούς λόγους τῶν ἐντολῶν· πνεῦμα δέ σοφίας ἐστίν, ἡ πρός τήν αἰτίαν τῶν ἐν ταῖς ἐντολαῖς πνευματικωτέρων λόγων ἀνάληψίς τε καί ἕνωσις, καθ᾿ ἥν ἀγνώστως τούς ἐν Θεῷ, κατά τό θεμιτόν ἀνθρώποις, ἁπλῶς μυούμενοι τῶν ὄντων λόγους, ὡς ἔκ τινος βλυστανούσης πηγῆς τῆς καρδίας, τήν ἐν τοῖς ὅλοις ἀλήθειαν ποικίλως τοῖς ἄλλοις ἀνθρώποις προσφέρομεν.","english":"causing the participant to be God by participation, and establishing him as an expounder of divine blessedness, according to the ceaseless, unparaded projection and outgoing toward those who need the divine mysteries.\n\n(39) The spirit of the fear of God is abstinence from evils in actual operation; and the spirit of strength is the eager impulse and movement toward the operation and practice of the commandments; and the spirit of counsel is the habit of discernment, according to which we perform the divine commandments with reason, and separate the worse from the better; and the spirit of knowledge is the unerring understanding of the ways of practice according to virtue, according to which, when we act, we in no way fall from the right judgment of reason; and the spirit of knowledge is the comprehension of the commandments and of the reasons in them, according to which the ways of the virtues consist; and the spirit of understanding is the assent to the ways and reasons of the virtues, or, to speak more properly, the transformation, according to which there is a commingling of the natural powers toward the ways and reasons of the commandments; and the spirit of wisdom is the reception and union with the cause of the more spiritual reasons in the commandments, according to which, being initiated in an unknowable way into the reasons of beings in God, as far as is lawful for humans, we offer the truth in all things in various ways to other humans, as from some gushing spring of the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"(μ΄) Ἀπό μέν τῶν ἐκ Θεοῦ τελευταίων, ἡμῖν δέ προσεχῶν, ἐπί τά πρῶτα, καί ἡμῶν μέν πόῤῥω, τῷ δέ Θεῷ προσεχῆ, καθ᾿ ὁδόν καί τάξιν ἀναβαίνομεν. Ἀπό γάρ τῆς ἀργίας τῶν κακῶν διά φόβου, ἐπί τήν τῶν ἀρετῶν δι᾿ ἰσχύος ἐρχόμεθα πρᾶξιν· ἀπό δέ τῆς τῶν ἀρετῶν πράξεως, ἐπί τήν διάκρισιν τῆς βουλῆς· ἀπό δέ τῆς διακρίσεως, ἐπί τήν ἕξιν τῶν ἀρετῶν, ἤγουν ἐπιστήμην· ἀπό δέ τῆς ἕξεως τῶν ἀρετῶν, ἐπί τήν γνῶσιν τῶν ἐν αὐταῖς ταῖς ἀρεταῖς λόγων· ἀπό δέ ταύτης, εἰς τήν πρός τούς ἐγνωσμένους λόγους τῶν ἀρετῶν μεταποιητικήν ἕξιν· φημί δέ τήν σύνεσιν· καί ἀπό ταύτης, εἰς τήν ἁπλῆν τῆς ἐν ὅλοις ἀληθείας ἀκριβῆ θεωρίαν· ἀφ' ἧς ὁρμώμενοι, πολλούς καί ποικίλους ἐκ τῆς τῶν ὄντων αἰσθητῶν τε καί νοητῶν οὐσιῶν σοφῆς θεωρίας, εὐσεβεῖς λόγους περί τῆς ἀληθείας ἀποδώσομεν. (μα΄) Τό πρός ἡμᾶς κατ᾿ ἐνέργειαν πρῶτον ἀγαθόν, ὅπερ ἐστίν ὁ φόβος, τελευταῖον ἀπηριθμήσατο τῆς Γραφῆς ὁ λόγος, ὡς σοφίας ἀρχήν, ἀφ᾿ οὗ κινούμενοι, πρός τό τῆς σοφίας τέλος τήν σύνεσιν, ἀναβαίνομεν, μεθ᾿ ἥν προσεχεῖς αὐτῷ γινόμεθα τῷ Θεῷ, μόνην τήν σοφίαν τῆς πρός αὐτόν ἑνώσεως μεσιτεύουσαν ἔχοντες. Οὐ γάρ ἐστι δυνατόν ἐπιλαβέσθαι σοφίας, τόν μή πρότερον διά τοῦ φόβου, καί τῶν διά μέσου λοιπῶν χαρισμάτων, τήν τε λήμην τῆς ἀγνοίας, καί τόν τῆς κακίας κονιορτόν, ἑαυτοῦ παντελῶς ἀποσεισάμενον. Διά τοῦτο Θεῷ μέν, προσεχῆ τήν σοφίαν, ἡμῖν δέ, τόν φόβον ἡ γραφική τάξις διέθηκεν, ἵνα ἡμεῖς εὐταξίας μάθωμεν ὅρον καί νόμον.","english":"(40) From the last things that are from God, but near to us, we ascend to the first things, which are far from us but near to God, in the way and order. For from the inactivity of evils, through fear, we come to the practice of virtues through strength; and from the practice of virtues, to the discernment of counsel; and from discernment, to the habit of virtues, that is, knowledge; and from the habit of virtues, to the knowledge of the principles in the virtues themselves; and from this, to the transformative habit toward the known principles of the virtues—I mean understanding; and from this, to the simple and precise contemplation of the truth in all things; starting from which, we shall render pious accounts concerning the truth from the many and varied wise contemplation of beings, both sensible and intelligible substances. (41) The first good in relation to us according to activity, which is fear, the word of Scripture has enumerated last, as the beginning of wisdom, from which, being moved, we ascend to the end of wisdom, understanding, after which we become near to God himself, having only wisdom mediating the union with him. For it is not possible for one to grasp wisdom who has not first, through fear and the remaining gifts in between, wholly shaken off from himself the rheum of ignorance and the dust of vice. Therefore the scriptural order has placed wisdom near to God, but fear near to us, so that we might learn the limit and law of good order.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"(μβ΄) Διά τούτων οὖν ἀναβαίνοντες τῶν ὀφθαλμῶν τῆς πίστεως, ἤγουν φωτισμῶν, πρός τήν θείαν τῆς σοφίας συναγόμεθα μονάδα· τήν γεγενημένην δι᾿ ἡμᾶς τῶν χαρισμάτων διαίρεσιν, πρός τήν αἰτίαν τῶν χαρισμάτων συνάγοντες, ταῖς κατά μέρος τῶν ἀρετῶν ἀναβάσεσι, μηδέν τῶν εἰρημένων συνεργίᾳ Θεοῦ παραλιμπάνοντες, ἵνα μή κατ᾿ ὀλίγον ἀμελοῦντες, τυφλήν ἡμῶν τήν πίστιν και ἀνόμματον καταστήσωμεν, οὐκ ἔχουσαν τούς διά τῶν ἔργων τοῦ Πνεύματος φωτισμούς, καί κολασθῶμεν δικαίως εἰς ἀπείρους αἰῶνας, ὡς ἐν ἑαυτοῖς κατά τήν πίστιν ὅσον τό ἐφ᾿ ἡμῖν, τούς θείους ἐκτυφλώσαντες ὀφθαλμούς. (μγ΄) Πᾶς ὁ τῆς πίστεως ἐν ἑαυτῷ διά τῆς ἀργίας τῶν ἐντολῶν τούς τοιούτους ἀνορύξας ὀφθαλμούς, πάντως κατάκριτος, μηκέτι τόν Θεόν ἔχων εἰς αὐτόν ἐπιβλέποντα. Εἰ γάρ τάς ἐνεργείας τοῦ Πνεύματος, φησίν, ὀφθαλμούς Κυρίου\n\nπροσαγορεύει ὁ λόγος, ὁ μή τούτους τῇ πράξει τῶν ἐντολῶν διανοίγων, ἐπιβλέποντα τόν Θεόν ἐπ᾿ αὐτόν οὐκ ἔχει. Δι᾿ ἄλλων γάρ, ὡς εἰκός, ὀφθαλμῶν ἐπισκοπεῖν τούς ἐπί γῆς οὐ πέφυκεν ὁ Θεός, εἴπερ θείας ὁράσεως ἀκτίς ἐστιν, ὁ κατ᾿ ἀρετήν ἡμῶν φωτισμός.","english":"(42) Ascending, then, through these eyes of faith—that is, these illuminations—we are gathered to the divine unity of wisdom, gathering the division of the gifts that came to be for our sake back to the cause of the gifts, by our ascents through the virtues one by one, leaving nothing of what has been said undone with God's cooperation, lest by neglecting little by little we make our faith blind and eyeless, having no illuminations from the works of the Spirit, and be justly punished for endless ages, as having, so far as lay in us, blinded within ourselves the divine eyes by our faith. (43) Everyone who by the idleness of the commandments has dug out such eyes of faith in himself is altogether condemned, no longer having God looking upon him. For if, he says, the workings of the Spirit are called eyes of the Lord by the word, then he who does not open them by the practice of the commandments does not have God looking upon him. For it is not, as is likely, by other eyes that God is by nature wont to watch over those on earth, since the ray of divine vision is our illumination according to virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"(μδ΄) Ἡ σοφία μονάς ἐστι, ταῖς ἐξ αὐτῆς διαφόροις ἀρεταῖς ἀτμήτως ἐνθεωρουμένη· καί μονοειδῶς ταῖς αὐτῶν ἐνεργείαις ἐπινοουμένη· καί πάλιν ἁπλῆ μονάς ἀποδεικνυμένη, ταῖς πρός αὐτήν τῶν ἐξ αὐτῆς ἀρετῶν ἀποκαταστάσεσιν· ὅταν ἡμεῖς, δι᾿ οὕς κατά τήν ἑκάστης ἀρετῆς γένεσιν ποιεῖται τήν πρόοδον, ἀνατατικῶς δι᾿ ἑκάστης ἀρετῆς πρός αὐτήν συναγόμεθα.\n\n(με΄) Τυφλήν ἔχει τήν πίστιν, ὁ τά κατά τήν πίστιν θεῖα προστάγματα μή ἐργαζόμενος. Εἰ γάρ φῶς εἰσι τά τοῦ Θεοῦ προστάγματα, δῆλον ὅτι δίχα θείου φωτός ἐστιν, ὁ μή πράττων τά θεῖα προστάγματα, καί ψιλήν, ἀλλ᾿ οὐκ ἀληθῆ τήν θείαν περιφέρεται κλῆσιν.\n\n(μστ΄) Οὐδείς ἁμαρτάνων δύναται τῆς ἁμαρτίας συνήγορον ἔχειν τῆς σαρκός τήν ἀσθένειαν. Ἡ γάρ πρός τόν Θεόν Λόγον ἕνωσις, ὅλην τήν φύσιν τῇ λύσει τῆς κατάρας ἀνέῤῥωσεν, ἀπροφάσιστον ἡμῖν ποιησαμένη τήν πρός τά πάθη τῆς γνώμης προσπάθειαν. Ἡ γάρ τοῦ Λόγου θεότης, κατα χάριν ἀεί συνοῦσα τοῖς εἰς αὐτόν πιστεύουσι, τόν ἐν τῆ σαρκί νόμον τῆς ἁμαρτίας ἀπομαραίνει. (μζ΄) Ὁ τῶν παρά φύσιν παθῶν διά τῆς εἰς Θεόν πίστεως καί ἀγάπης νικήσας τάς παραλόγους ἐπιθυμίας, εἴτουν κινήσεις, καί αὐτοῦ τοῦ κατά φύσιν ἔξω γίνεται νόμου, καί πρός τήν χώραν τῶν νοητῶν ὅλος μεταβιβάζεται, καί τό κατά φύσιν ὁμόφυλον, μετά τῶν προσγενομένων αὐτῷ, τῆς ἀλλοτρίας ἑαυτῷ συνεκβάλλει δουλείας.","english":"(44) Wisdom is a unity, contemplated indivisibly in the diverse virtues that come from it, and conceived in a single form in their activities, and again shown to be a simple unity in the restoration of the virtues that come from it back to itself—when we, for whose sake it makes its procession at the genesis of each virtue, are gathered up to it through each virtue in an ascending way.\n\n(45) He has a blind faith who does not perform the divine commandments that pertain to faith. For if God's commandments are light, it is clear that he who does not practice the divine commandments is without divine light, and carries about the divine name in vain, and not truly.\n\n(46) No one who sins can have the weakness of the flesh as an advocate for his sin. For union with God the Word restored all nature by the dissolution of the curse, making our inclination of will toward the passions without excuse. For the divinity of the Word, always present by grace to those who believe in him, withers away the law of sin that is in the flesh. (47) He who by faith in God and love has conquered the irrational desires, that is, the motions, of the passions contrary to nature, comes to be outside the law of nature itself, and is wholly transferred to the region of things intelligible, and, together with what has been added to him, casts out from himself the alien slavery of what is akin to him by nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"(μη΄) Μή χαλινουμένη τῷ θείῳ φόβῳ κατά τήν πρᾶξιν ἡ γνῶσις, τύφον ἐργάζεται, ὡς οἰκεῖον τό δεδανεισμένον προβάλλεσθαι πείθουσα τόν ἐπ᾿ αὐτῆ τυφωθέντα, πρός οἰκεῖον ἔπαινον τόν ἔρανον τοῦ λόγου ποιούμενον. Ἡ δέ πρᾶξις τῷ θείῳ συναυξάνουσα πόθῳ, τήν ὑπέρ τά πρακτέα μή λαμβάνουσα γνῶσιν, τόν πρακτικόν ἐργάζεται ταπεινόφρονα, τοῖς ὑπέρ τήν οἰκείαν δύναμιν λόγοις πρός ἑαυτόν συστελλόμενον.\n\n(μθ΄) Οὐράνιον οἰκητήριον ἐστιν, ἡ κατ᾿ ἀρετήν ἀπαθής ἕξις, καί ἡ μηδέν ἔχουσα πλάνης πολεμοῦν αὐτῇ νόημα γνῶσις. (ν΄) Ὥσπερ τέλος κινηθείσης μονάδος ἐστίν ἡ μυριάς, καί ἀρχή μή κινηθείσης μυριάδος ἐστίν ἡ μονάς· ἀρχή γάρ παντός τέλους, ἡ κατ᾿ αὐτό σαφῶς ἀκινησία καθέστηκε· καί τέλος πάσης ἀρχῆς, ἡ τῆς κατ᾿ αὐτήν κινήσεως ὑπάρχει συμπλήρωσις· οὕτω καί ἡ πίστις, ἀρχή κατά φύσιν ἀρετῶν ὑπάρχουσα, τέλος ἔχει τοῦ δι᾿ αὐτῶν ἀγαθοῦ τήν συμπλήρωσιν· καί τό κατά φύσιν ἀγαθόν, ὡς ἀρετῶν τέλος, ἀρχήν ἔχον τήν πίστιν, πρός αὐτήν ἐνδιαθέτως συνάγεται. Πίστις γάρ ἐστιν ἐνδιαθέτον ἀγαθόν, καί ἀγαθόν ἐστιν ἐνεργηθεῖσα πίστις. Πιστός δέ κατά φύσιν, καί ἀγαθός ἐστίν ὁ Θεός· τό μέν, ὡς πρῶτον ἀγαθόν· τό δέ, ὡς ἔσχατον ὀρεκτόν. Ταὐτόν δέ ταῦτα καθέστηκε παντί τρόπῳ ἀλλήλοις ὄντα, μηδενί λόγῳ πλήν τοῦ κατ᾿ ἐπίνοιαν ἀλλήλων διαιρούμενα παντελῶς, διά τήν τῶν ἀπ᾿ αὐτοῦ ἀρχομένων, καί εἰς αὐτόν ληγόντων, κίνησιν. Ἄρα ἡ μυριάς ἐσχάτου ὀρεκτοῦ φέρουσα τύπον, τῶν πρός αὐτό κινουμένων τελείαν περιγράφει τήν ἔφεσιν· καί ἡ μονάς, πρώτου ἀγαθοῦ φέρουσα σύμβολον, τῶν ἀπ᾿ αὐτοῦ κινουμένων τελείαν ἐπιφέρεται βάσιν.","english":"(44) Knowledge, when it is not restrained by divine fear in the domain of practice, produces conceit, persuading the one puffed up with pride in it to put forward what has been lent as if it were his own, making the contribution of reason serve his own praise. But practice, growing together with divine longing and not receiving knowledge that surpasses what is to be done, produces a humble-minded practitioner, who restrains himself from words beyond his own capacity.\n\n(45) A heavenly dwelling place is the passionless state of virtue, and the knowledge that has no thought of error warring against it. (46) Just as the end of a unit that has been moved is the myriad, and the beginning of a myriad that has not been moved is the unit; for the beginning of every end is clearly the immobility in relation to it, and the end of every beginning is the completion of the movement in relation to it; so too faith, being by nature the beginning of the virtues, has as its end the completion of the good that comes through them; and the good according to nature, as the end of the virtues, having faith as its beginning, is gathered back to it in an inward disposition. For faith is an inward good, and an inward good is faith put into action. And God is faithful by nature and good: the one, as the first good; the other, as the last object of desire. And these are established as the same in every way, being to one another, and are divided from one another by no principle except that of conception alone, on account of the movement of those who begin from him and end in him. Therefore the myriad, bearing the type of the last object of desire, circumscribes the perfect striving of those who are moved toward it; and the unit, bearing the symbol of the first good, brings about the perfect foundation of those who are moved from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"(να΄) Πρώτη ἐστίν ἀπάθεια, ἡ παντελής ἀποχή τῶν κατ᾿ ἐνέργειαν κακῶν, ἐν τοῖς εἰσαγομένοις θεωρουμένη· δευτέρα δέ, ἡ παντελής κατά διάνοιαν περί τήν τῶν κακῶν συγκατάθεσιν ἀποβολή λογισμῶν, ἐν τοῖς μετά λόγου τήν ἀρετήν μετιοῦσι γινομένη, τρίτη δέ, ἡ κατ᾿ ἐπιθυμίαν περί τά πάθη παντελής\n\nἀκινησία, ἐν τοῖς διά τῶν σχημάτων τούς λόγους νοητῶς θεωμένοις τῶν ὁρωμένων· τετάρτη δέ ἐστιν ἀπάθεια, ἡ καί αὐτῆς τῆς ψιλῆς φαντασίας παντελής κάθαρσις, ἐν τοῖς διά γνώσεως καί θεωρίας καθαρόν καί διειδές ἔσοπτρον τοῦ Θεοῦ ποιησαμένοις τό ἡγεμονικόν, συνισταμένη. Ὁ τοίνυν καθάρας ἑαυτόν ἐνεργείας παθῶν, καί τῆς ἐπ᾿ αὐτοῖς κατά διάνοιαν συγκαταθέσεως ἐλευθερωθείς, καί τῆς περί αὐτά κατ᾿ ἐπιθυμίαν κινήσεως στάσιν λαβών, καί τῆς αὐτῶν ψιλῆς φαντασίας τόν νοῦν καταστήσας ἀμόλυντον, τάς τέσσαρας γενικάς ἀπαθείας ἔχων, ἐξέρχεται τῆς ὕλης καί τῶν ὑλικῶν, καί πρός τήν νοεράν καί θείαν καί εἰρηνικήν τῶν νοητῶν ἐπείγεται λῆξιν.","english":"(51) The first impassibility is the complete abstention from evils in actual deed, observed in those being introduced to the faith; the second is the complete rejection of thoughts concerning consent to evils in the mind, occurring in those who pursue virtue with reason; the third is the complete immobility of desire with respect to the passions, in those who contemplate intellectually the principles of visible things through their forms; and the fourth impassibility is the complete purification of even the bare imagination itself, established in those who have made their governing faculty a pure and translucent mirror of God through knowledge and contemplation. Therefore, the one who has purified himself from the activity of the passions, and has been freed from consent to them in the mind, and has attained a standstill from the movement of desire toward them, and has set his intellect unmixed from even the bare imagination of them, possessing the four generic impassibilities, departs from matter and material things, and hastens toward the intelligible and divine and peaceful destination of things intelligible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"(νβ΄) Πρώτην ἀπάθειαν λέγει, τήν πρός ἁμαρτίαν τοῦ σώματος κατ᾿ ἐνέργειαν ἀνέπαφον κίνησιν· δευτέραν δέ, τήν κατά ψυχήν τῶν ἐμπαθῶν λογισμῶν τελείαν ἀποβολήν, δι᾿ ἧς τῶν παθῶν ἀπομαραίνεται κατά τήν πρώτην ἀπάθειαν κίνησιν, ἐξάπτονας αὐτήν πρός ἐνέργειαν οὐκ ἔχουσα τούς ἐμπαθεῖς λογισμούς· τρίτην δέ, τήν περί τά πάθη τελείαν τῆς ἐπιθυμίας ἀκινησίαν, δι᾿ ἥν καί ἡ δευτέρα γίνεσθαι πέφυκε, τῇ τῶν λογισμῶν καθαρότητι συνισταμένη· τετάρτην δέ λέγει ἀπάθειαν, τήν κατά διάνοιαν πασῶν τῶν αἰσθητῶν φαντασιῶν τελείαν ἀπόθεσιν καθ᾿ ἥν ἡ τρίτη τήν γένεσιν εἴληφεν, οὐκ ἔχουσα τάς φαντασίας τῶν αἰσθητῶν εἰδοποιούσας αὐτῇ τῶν παθῶν τάς εἰκόνας. (νγ΄) Παντί πρακτικῷ, παιδός καί παιδίσκης δίκην, ὁ λόγος καί ἡ διάνοια μοχθοῦσι, τούς κατ᾿ ἀρετήν τῆς πράξεως τρόπους ἐπινοοῦντές τε καί δημιουργοῦντες, καί οἷον πᾶσαν ἑαυτῶν κατά τῶν ἀντικειμένων τῇ πρακτικῇ πνευμάτων τῆς πονηρίας τήν δύναμιν ἔχοντες ἀντιτεταγμένην· πληρώσαντες δέ τήν πρακτικήν φιλοσοφίαν, ἥν ὁ ἕκτος τῶν ἐνιαυτῶν παρεδήλωσεν ἀριθμός· εἴρηται γάρ ὅτι ὁ ἕξ ἀριθμός, τήν πρακτικήν σημαίνει φιλοσοφίαν· ἐλεύθεροι πρός τήν πνευματικήν ἀπολύονται, δηλονότι τῶν ἐν τοῖς οὖσι συγγενῶν λόγων θεωρίαν ἐπανερχόμενον, ὅ τε λόγος καί ἡ διάνοια.","english":"(52) He calls the first impassibility the untouched motion of the body toward sin in actual deed; the second, the complete casting off of the passionate thoughts in the soul, through which the motion of the passions is withered away according to the first impassibility, since it no longer has the passionate thoughts kindling it toward action; the third, the complete immobility of desire concerning the passions, through which the second also naturally comes to be, constituted by the purity of thoughts; and he calls the fourth impassibility the complete setting aside of all sensible fantasies in the mind, according to which the third has received its generation, since it no longer has the fantasies of sensible things fashioning for it the images of the passions. (53) For every practical man, like a boy and a girl, the reason and the mind labor, devising and producing the ways of action according to virtue, and as it were having all their power arrayed against the spirits of wickedness that oppose the practical life; but when they have fulfilled the practical philosophy, which the number six of the years indicated—for it has been said that the number six signifies the practical philosophy—the reason and the mind are released free for the spiritual contemplation, clearly returning to the contemplation of the rational principles kindred to the things that exist.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"(νδ΄) Ἀλλόφυλος παῖς ἐστι καί παιδίσκη, ὁ θυμός καί ἡ ἐπιθυμία· οὕς ὑποζεύγνυσι διά παντός τῇ δεσποτείᾳ τοῦ λόγου, πρός ὑπηρεσίαν τῶν ἀρετῶν, δι᾿ ἀνδρίας καί σωφροσύνης ὁ θεωρητικός νοῦς, μή διδούς αὐτοῖς παντελῶς τήν πρός ἐλευθερίαν ἄφεσιν, ἕως ἄν καταποθῇ τῷ νόμῳ τοῦ πνεύματος τελείως ὁ τής φύσεως νόμος, καθάπερ ὑπό ζωῆς ἀπείρου, σαρκός δυστήνου θάνατος, καί πᾶσα δειχθῇ καθαρῶς ἡ τῆς ἀνάρχου βασιλείας εἰκών, πᾶσαν ἔχουσα τοῦ ἀρχετύπου διά μιμήσεως τήν μορφήν· καθ᾿ ἥν γενόμενος ὁ θεωρητικός νοῦς, ἐλευθέρους ποιεῖται τόν τε θυμόν καί τήν ἐπιθυμίαν· τήν μέν, πρός τήν ἀκήρατον τοῦ θείου ἔρωτος ἡδονήν καί τήν ἄχραντον θέλξιν μετασκευάζων· τήν δέ, πρός ζέσιν πνευματικήν καί διάπυρον ἀεικινησίαν καί σώφρονα μανίαν μεταβιβάζων. (νε΄) Ἀνάρχου βασιλείας ἐστίν εἰκών, ἡ τοῦ νοῦ περί τήν ἀληθῆ γνῶσιν ἀτρεψία, καί ἡ τῆς αἰσθήσεως περί τήν ἀρετήν ἀφθαρσία· τῆς ψυχῆς καί τοῦ σώματος, κατά τήν ἐν πνεύματι πρός τόν νοῦν τῆς αἰσθήσεως μεταποίησιν, μόνῳ τῷ θείῳ νόμῳ τοῦ πνεύματος ἀλλήλοις συνδεδεμένων, καθ᾿ ἥν τήν ἀεικίνητον τοῦ λόγου καί ζῶσαν διαπαντός ἔχουσι διικνουμένην ἐνέργειαν· ἐν ᾗ πᾶσα παντελῶς ἄπεστι πρός τό Θεῖον ἀπέμφασις.","english":"(54) The foreign slave-boy and slave-girl are anger and desire; these the contemplative mind, through courage and self-control, yokes continually to the mastery of the word, for the service of the virtues, not at all granting them release toward freedom, until the law of nature is perfectly swallowed up by the law of the spirit, as death is by endless life—the death, that is, of wretched flesh—and the whole image of the unbegun kingdom is shown clearly, possessing the entire form of the archetype through imitation; having come to be in accordance with it, the contemplative mind makes both anger and desire free, transforming the one toward the undefiled pleasure of divine love and the stainless allurement, and transferring the other toward a spiritual boiling and a fiery, ever-moving activity and a self-controlled madness. (55) An image of the unbegun kingdom is the mind's immutability concerning true knowledge, and the senses' incorruptibility concerning virtue—soul and body, through the transformation of the senses toward the mind in the spirit, being bound to one another by the divine law of the spirit alone, according to which they possess the ever-moving and living energy of the word penetrating throughout; in which all dissimilarity toward the Divine is entirely absent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"(νστ΄) Ἐνεργουμένην ἐπιθυμίαν φασίν εἶναι τήν ἡδονήν, εἴπερ παρόν ἀγαθόν, κατά τόν αὐτῆς ἐστιν ὁρισμόν· ἀνενέργητον δέ ἡδονήν, τήν ἐπιθυμίαν, εἴπερ μέλλον ἀγαθόν, κατά τόν αὐτῆς ἐστιν ὁρισμόν· τόν δέ θυμόν, μανίας μελετωμένην κίνησιν, καί τήν μανίαν θυμόν ἐνεργούμενον. Ὁ γοῦν ταύτας ὑποτάξας τῷ λόγῳ τάς δυνάμεις, εὑρήσει, τήν μέν ἐπιθυμίαν, αὐτῷ γινομένην ἡδονήν, κατά τήν ἐν χάριτι πρός τό Θεῖον τῆς ψυχῆς ἄχραντον\n\nσυμπλοκήν· τόν δέ θυμόν, ζέσιν ἀκήρατον, τῆς περί τό Θεῖον ἡδονῆς φρουρητικήν, καί σώφρονα μανίαν, τῆς κατά τήν ἔφεσιν τῆς ψυχῆς θελκτικῆς δυνάμεως ἀπό τῶν ὄντων τελείως ἐκστατικήν. Οὐκοῦν ἕως ἐν ἡμῖν ὁ κόσμος ζῇ, καί ἡ πρός τά ὑλικά τῆς ψυχῆς ἑκούσιος σχέσις, οὐ δεῖ ταύταις παρέχειν ἐλευθερίαν ταῖς δυνάμεσι, μήπως μιγεῖσαι τοῖς αἰσθητοῖς ὡς ὁμοφύλοις, πολεμήσωσι τήν ψυχήν, καί λάβωσιν αὐτήν δορυάλωτον γεγενημένην τοῖς πάθεσιν, ὡς πάλαι τήν Ἱερουσαλήμ, οἱ Βαβυλώνιοι. Τόν γάρ αἰῶνα καθ᾿ ὅν τούς ἀλλοφύλους παῖδας δουλεύειν ὁ νόμος ἐκέλευσε, τήν πρός τόν κόσμον τοῦτον, ἤγουν τήν παροῦσαν ζωήν, γνωμικήν τῆς ψυχῆς ἐσήμανε σχέσιν ὁ λόγος, διά τῶν ἱστορουμένων παραδεικνύς τά νοούμενα. (νζ΄) Ἠργμένον λέγει, τό κακόν· ἀρχήν γάρ ἔχει τήν ἡμῶν παρά φύσιν κίνησιν· οὐκ ἠργμένον δέ, τό ἀγαθόν· πρό παντός γάρ αἰῶνος καί χρόνου, φύσει τό ἀγαθόν. Νοητόν λέγει τό ἀγαθόν, ὅ δεῖ μόνον νοεῖν· ῥητόν δέ λέγει τό ἀγαθόν, αὐτό γάρ δεῖ μόνον λαλεῖσθαι. Καί γινόμενον λέγει τό ἀγαθόν·","english":"(56) They say that pleasure is desire in operation, since it is a present good, according to its own definition; and that desire is pleasure not in operation, since it is a future good, according to its own definition; and that anger is a movement of madness that is practiced, and madness is anger in operation. So then, whoever subjects these powers to the word will find that desire becomes pleasure to him, in accordance with the soul's undefiled union with the Divine in grace; and that anger becomes a pure boiling, a guardian of the pleasure that pertains to the Divine, and a self-controlled madness, wholly ecstatic from existing things through the soul's attractive power of longing. Therefore, as long as the world lives in us, and the soul's voluntary attachment to material things, we must not give these powers freedom, lest, mingled with sensible things as though of the same kind, they make war on the soul and take it captive, having become a slave to the passions, as the Babylonians once took Jerusalem. For the age in which the law commanded the foreign slave-boys to serve signified the soul's disposition of will toward this world, that is, the present life; the word, through the things recorded, sets forth the things understood. (57) He says that evil is begun; for it has its beginning in our movement contrary to nature. But the good is not begun; for the good is by nature before every age and time. He says that the good is intelligible, which one must only understand; and he says that the good is speakable, for it must only be spoken. And he says that the good is becoming;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"κατά φύσιν γάρ ὑπάρχον ἀγέννητον, κατά χάριν διά φιλανθρωπίαν παρ᾿ ἡμῶν ἀνέχεται γίνεσθαι, πρός τήν ἡμῶν τῶν ποιούντων καί λαλούντων ἐκθέωσιν, ὅπερ δεῖ μονώτατον γίνεσθαι· οὐ ποιούμενον δέ τό κακόν, ὅπερ δεῖ μόνον μή γίνεσθαι. Φθαρτόν λέγει τό κακόν· φθορά γάρ ἐστιν ἡ τοῦ κακοῦ φύσις, οὐδαμῶς κατ᾿ οὐδέν ὕπαρξιν ἔχουσα· ἄφθαρτον δέ τό ἀγαθόν, ὡς ἀεί ὄν, καί μηδέποτε τοῦ εἶναι παυόμενον, καί πάντων οἷς ἐγγίνηται, φρουρητικόν. Τοῦτο γοῦν, τῷ μέν λογιστικῷ, ζητοῦμεν· τῷ δέ ἐπιθυμητικῷ, ποθοῦμεν· τῶ δέ θυμικῷ φυλάττομεν ἄσυλον· τῷ δ᾿ αἰσθητικῷ κατ᾿ ἐπιστήμην, ἀμιγές αὐτό τῶν ἐναντίων διακρίνομεν· τῷ δέ φωνητικῷ, λαλοῦντες αὐτό ποιοῦμεν τοῖς ἀγνοοῦσι φανερόν· καί τῷ γονίμῳ, πληθύνομεν αὐτό· μᾶλλον δ᾿ ἀληθές εἰπεῖν, ἡμεῖς κατ᾿ αὐτό πληθυνόμεθα. (νη΄) Δεῖ τόν θεωρητικόν νοῦν, βασιλεύοντα τῶν ἐν τοῖς οὖσι νοημάτων τε καί θεαμάτων, καί τῶν οἰκείων κινημάτων, ἕξιν ἄγονον ἔχειν κακίας· τουτέστι, κακίαν μήτε συλλαμβάνουσαν παντελῶς, μήτε τίκτουσαν· ἐφ᾿ ἧς αὐτόν δεῖ περί θεωρίαν κινούμενον φέρεσθαι, μήπως πνευματικήν ποιούμενος τήν τῶν ὄντων διάσκεψιν, λαθών περιπέσῃ τινί τῶν παραφθείρειν διά τινός τῶν αἰσθητῶν πεφυκότων πονηρῶν πνευμάτων, τήν ἁγνή τῆς καρδίας διάθεσιν. (νθ΄) Ὁ κενοδοξίᾳ τινί, δι᾿ ἀρετήν ἤ γνῶσιν τρωθείς, τήν κόμην ματαίως διατρέφων, καθάπερ Ἀβεσαλών, τῆς οἰήσεως, ἐπιτετεχνασμένην τε καί μικτήν ὥσπερ ἡμίονον πρός ἀπάτην τῶν θεωμένων, τήν ἠθικήν ἐπιδείκνυται πολιτείαν·","english":"For being unbegotten by nature, through grace and out of love for humanity he accepts becoming from us, for our deification—we who do and speak—which is the one thing that must come to be; but evil is not made, which alone must not come to be. He calls evil corruptible; for the nature of evil is corruption, having existence in no way at all; but the good is incorruptible, as always existing and never ceasing to be, and a guard over all things to which it draws near. This, then, we seek with the rational faculty; we desire it with the appetitive faculty; we keep it inviolate with the spirited faculty; with the perceptive faculty, by knowledge, we discern it unmixed with contraries; with the vocal faculty, by speaking, we make it manifest to the ignorant; and with the generative faculty, we multiply it—or rather, to speak truly, we are multiplied according to it. (58) The contemplative mind, reigning over the thoughts and visions among beings and over its own movements, must have a habit barren of evil—that is, an evil that neither conceives at all nor gives birth; moving in contemplation, it must be borne along on this, lest, making its examination of beings spiritual, it escape notice and fall into some of the evil spirits that are naturally disposed to corrupt through some of the sensible things the pure disposition of the heart. (59) He who has been wounded by some vainglory on account of virtue or knowledge, vainly nourishing his hair like Absalom, displays his ethical conduct as an artificial and mixed presumption, like a mule, for the deception of onlookers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"ἐφ᾿ ἧς αἰωρούμενος, οἴεται τόν γεννήσαντα διά τῆς διδασκαλίας τοῦ λόγου πατέρα χειρώσασθαι, πᾶσαν βουλόμενος τήν τῷ πατρί προσοῦσαν θεόθεν δόξαν τῆς ἀρετῆς καί τῆς γνώσεως, ὡς ὑπερήφανος εἰς ἑαυτόν τυραννικῶς ἐφελκύσασθαι. Ἀλλ᾿ ὁ τοιοῦτος ἐξελθών εἰς τό πλάτος τῆς ἐν πνεύματι φυσικῆς θεωρίας, πρός τόν ὑπέρ ἀληθείας λογικόν πόλεμον, διά τήν ζῶσαν αἴσθησιν, τῷ δάσει τῆς δρυός τῶν ὑλικῶν θεαμάτων κρατεῖται τῆς κόμης, αὐτήν ἔχων συνδεσμοῦσαν πρός θάνατον, τήν διάκενον οἴησιν, τήν κρεμνοῦσαν αὐτόν ἀναμέσον τοῦ οὐρανοῦ, καί ἀναμέσον τῆς γῆς. Οὐ γάρ ἔχει γνῶσιν ὁ κενόδοξος, καθάπερ οὐρανόν ἐνέλκουσαν αὐτόν τῆς κατασπώσης οἰήσεως· οὐδ᾿ αὖ πάλιν γῆν, τήν ἐν τῇ ταπεινώσει λέγω βάσιν τῆς πράξεως, καθέλκουσαν αὐτόν τῆς ἀνασπώσης φυσιώσεως· ὅν πενθεῖ καί θανόντα διά φιλανθρωπίαν ὡς φιλόθεος ὁ γεννήσας διδάσκαλος, μιμήσει Θεοῦ, μή βουλόμενος τόν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τό ἐπιστρέψει, καί ζῇν αὐτόν.\n\n(ξ΄) Ἀρχή καί τέλος ἐστί τῆς ἑκάστου σωτηρίας, ἡ σοφία· φόβον μέν ἀρχομένη πρῶτον δημιουργοῦσα, καί πόθον ὕστερον τελειουμένη συνιστῶσα· μᾶλλον δέ φόβος αὐτή κατ᾿ ἀρχάς δι᾿ ἡμᾶς οἰκονομικῶς γινομένη, ἵνα παύσῃ κακίας","english":"Suspended on this, he thinks to capture the father who begot him through the teaching of the word, wishing to draw to himself tyrannically, as one proud, all the glory of virtue and knowledge that belongs to the father from God. But such a one, having gone out into the breadth of natural contemplation in the Spirit, for the rational war on behalf of truth, because of his living sensation, is seized by the hair by the thicket of the oak of material spectacles, having that which binds him to death—empty conceit—hanging him midway between heaven and earth. For the vainglorious man has no knowledge, as it were a heaven, drawing him up from the conceit that drags him down; nor again, on the other hand, a earth—I mean the foundation of action in humility—pulling him down from the inflation that draws him up. Him, even when dead, the teacher who begot him mourns out of love for humanity, as a lover of God, in imitation of God, not willing the death of the sinner, but rather that he turn and live.\n\n(60) The beginning and end of each one's salvation is wisdom: beginning with fear first, creating it, and later, being perfected, establishing desire; or rather, fear itself at the beginning, becoming by economy for our sake, that it may put an end to vice","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"τόν ἐραστήν, καί πόθος ὕστερον φυσικῶς εὑρισκομένη δι᾿ ἑαυτήν κατά τό τέλος, ἵνα πληρώσῃ γέλωτος νοητοῦ, τούς τήν αὐτῆς πάντων τῶν ὄντων ἀλλαξαμένους συμβίωσιν.\n\n(ξα΄) Ἡ σοφία καί φόβος ἐστί, κατά τήν ἀποφυγήν γινομένη στέρησις, τοῖς οὐκ ὀρεγομένοις αὐτῆς· καί πόθος ἐστίν, ἕξις ἀπολαυστικῆς ἐνεργείας εὑρισκομένη τοῖς ἀγαπῶσιν αὐτήν. Αὕτη γάρ ἐλπίδι κολάσεως παθῶν ἀπαλλάσσουσα, καί φόβον ποιεῖ· καί πόθον ἐργάζεται, τῇ τῶν ἀρετῶν ἐπικτήσει τόν νοῦν ἐθίζουσα βλέπειν τά μέλλοντα.\n\n(ξβ΄) Πᾶσα ἐξομολόγησις, ταπεινοῖ τήν ψυχήν· ἡ μέν, χάριτι Θεοῦ δικαιωθεῖσαν· ἡ δέ, ῥαθυμίᾳ γνώμην οἰκείας ἐπ᾿ ἐγκλήμασιν ἐνεχομένην, αὐτήν ἐκδιδάσκουσα.\n\n(ξγ΄) Διττός ὁ τῆς ἐξομολογήσεως λόγος· ὁ μέν, ἐπ᾿ εὐχαριστίᾳ τῶν δεδωρημένων ἀγαθῶν γινόμενος· ὁ δέ, ἐπ᾿ ἐλέγχῳ καί ἐτασμῶ τῶν κακῶς πεπραγμένων λεγόμενος. Ἐξομολόγησις γάρ λέγεται, καί ἡ τῶν εὖ πεπονθότων μετ᾿ εὐχαριστίας τῶν θείων εὐεργεσιῶν ἀπαρίθμησις, καί ἡ τῶν κακῶς πεπραγμένων παρά τῶν ὑπαιτίων ἐξαγόρευσις· ἀμφότερα δέ, ταπεινώσεως ὑπάρχει ποιητικά. Ὅ τε γάρ ἐπ᾿ ἀγαθοῖς εὐχαριστιῶν ὁμοῦ, καί ὁ ἐπ᾿ ἐγκλήμασιν ἐταζόμενος, ταπεινοῦται· ὁ μέν, ἑαυτόν ἀνάξιον κρίνων τῶν δοθέντων καλῶν· ὁ δέ, λαβεῖν ἄφεσιν τῶν πλημμεληθέντων δεόμενος.","english":"the lover, and desire, which is later found naturally for its own sake at the end, so that it may fill with intelligible laughter those who have exchanged their dwelling with all beings for its sake.\n\n(61) Wisdom is also fear, becoming a deprivation through avoidance for those who do not strive for it; and it is desire, a possession of enjoyable activity found by those who love it. For this, releasing from passions by the hope of punishment, produces fear; and it works desire, accustoming the mind through the acquisition of virtues to see the things to come.\n\n(62) Every confession humbles the soul; the one, having been justified by the grace of God; the other, teaching itself to a disposition held liable for its own faults through negligence.\n\n(63) The word of confession is twofold: the one occurring in thanksgiving for the good things granted; the other spoken for the conviction and examination of things done badly. For confession is said both of the enumeration with thanksgiving of the divine benefits by those who have been well treated, and of the declaration of things done badly by those who are guilty; and both are productive of humility. For both the one giving thanks for good things and the one examined for faults is humbled; the one judging himself unworthy of the good things given; the other begging to receive forgiveness of his transgressions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"(ξδ΄) Τό τῆς ὑπερηφανίας πάθος, ἐκ δύο συνέστηκεν ἀγνοιῶν. Δύο δέ συνελθοῦσαι πρός ἕνωσιν ἄγνοιαι, μίαν φρόνησιν συγκεχυμένην ἀποτελοῦσι. Μόνος γάρ ἐκεῖνός ἐστιν ὑπερήφανος, ὁ καί τήν θείαν βοήθειαν, καί τήν ἀνθρωπίνην ἀγνοήσας ἀσθένειαν. Οὐκοῦν ὑπερηφανία ἐστί, θείας καί ἀνθρωπίνης γνώσεως στέρησις. Τῇ γάρ τῶν ἀληθῶν ἄκρων ἀποφάσει, μία καί ψευδής ὑπάρχει κατάφασις. (ξε΄) Ἡ κενοδοξία, σκοποῦ μέν τοῦ κατά Θεόν ἐστιν ἔκστασις· πρός δέ ἄλλον σκοπόν παρά τόν θεῖον ὑπάρχει μετάβασις. Κενόδοξος γάρ ἐστιν, ὁ τῆς οἰκείας, ἀλλά μή τῆς θείας ἕνεκα δόξης, τήν ἀρετήν ἐπιτηδεύων, καί πόνοις οἰκείοις τούς ἐξ ἀνθρώπων ἀνυποστάτους ἐπαίνους ὠνούμενος. (ξστ΄) Ὁ ἀνθρωπάρεσκος, μόνων ἐπιμελεῖται τῶν φαινομένων ἠθῶν, καί μήν καί λόγου τοῦ κόλακος· ἵνα τοῖς μέν τήν ὅρασιν, τῷ δέ τήν ἀκοήν σφετερίζηται, τῶν μόνοις ἡδομένων ἤ καί καταπληττομένων τοῖς φαινομένοις τε καί ἀκουομένοις, καί μόνῃ τῇ αἰσθήσει περιγραφόντων τήν ἀρετήν. Ἀνθρωπαρέσκειαν οὖν φαμεν, τήν ὡς ἐπ᾿ ἀρετῇ δι᾿ ἀνθρώπους γινομένην τῶν ἠθῶν τε λόγων ἐπίδειξιν.","english":"(64) The passion of pride is composed of two ignorances. And two ignorances coming together into unity produce one confused way of thinking. For that one alone is proud, who has ignored both the divine help and human weakness. Pride, therefore, is the deprivation of divine and human knowledge. For by the denial of the true extremes, there is one false affirmation. (65) Vainglory is a departure from the goal according to God; and it is a transition to another goal beside the divine one. For vainglorious is the one who pursues virtue for the sake of his own glory and not God's, and who by his own labors buys the praises of men, which have no substance. (66) The man-pleaser takes care only of the outward appearances of character, and indeed of flattering speech, so that by the one he may win over sight and by the other hearing—among those who take pleasure only in, or are even struck by, things seen and heard, and who circumscribe virtue by sense perception alone. We call man-pleasing, then, the display of character and speech that is done for the sake of virtue, but for the sake of men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"(ξζ΄) Ὑπόκρισίς ἐστι, φιλίας προσποίησις· ἤ μῖσος, σχήματι φιλίας κεκαλυμμένον· ἤ ἔχθρα, δι᾿ εὐνοίας ἐνεργουμένη· ἤ φθόνος, ἀγάπης χαρακτῆρα μιμούμενος· ἤ βίος, ἀρετῆς πλάσματι, ἀλλ᾿ οὐ πράγματι τό κόσμιον ἔχων· ἤ δικαιοσύνης προσποίησις, τῇ τοῦ εἶναι δοκήσει συντηρουμένη· ἤ ἀπάτη, ἀληθείας ἔχουσα μόρφωσιν· ἥν οἱ τόν ὄφιν τῇ τῶν ἠθῶν σκολιότητι μιμούμενοι, ἐπιτηδεύουσιν.\n\n(ξη΄) Ἡ τῶν ὄντων αἰτία, καί τῶν ἐν τοῖς οὖσιν ἀγαθῶν, ἐστίν ὁ Θεός. Ὁ τοίνυν περί τήν ἀρετήν ἤ τήν γνῶσιν ἐπαιρόμενος, καί μή τῷ μέτρῳ τῆς ἐν χάριτι ἀρετῆς ἤτοι προκοπῆς, συνεπεκτείνων τῆς οἰκείας ἀσθενείας τήν ἐπιγνωμοσύνην, τό τῆς ὑπερηφανίας κακόν οὐ διέφυγεν. Ὁ δέ δόξης ἕνεκεν ἰδίας τό καλόν ἐπιτηδεύων, ἑαυτόν τοῦ Θεοῦ προτετίμηκε, τῷ τῆς κενοδοξίας ἥλῳ περιπαρείς. Ὁ δέ πρός τό θεαθῆναι τοῖς ἀνθρώποις, ποιῶν ἤ λαλῶν τήν ἀρετήν, τῆς θείας πολλῷ τήν ἀνθρωπίνην ἀποδοχήν ὑπερέθηκε, τῷ τῆς ἀθρωπαρεσκείας πάθει νοσηλευόμενος· ὁ δέ μόνον τῇ κατ᾿ ἀρετήν σεμνότητι πρός ἀπάτην κακούργως ἐπιχρώσας τά ἤθη, καί","english":"(67) Hypocrisy is a pretence of friendship; or hatred concealed under the appearance of friendship; or enmity worked through goodwill; or envy imitating the stamp of love; or a life possessing respectability by a fiction of virtue, but not in reality; or a pretence of righteousness, maintained by the mere appearance of being; or deceit, having the form of truth—which those who imitate the serpent in the crookedness of their ways practice.\n\n(68) God is the cause of beings and of the good things that are among beings. Therefore whoever exalts himself over virtue or knowledge, and does not extend the recognition of his own weakness to the measure of virtue or progress in grace, has not escaped the evil of pride. And whoever practices the good for the sake of his own glory has preferred himself to God, pierced by the nail of vainglory. And whoever does or speaks virtue in order to be seen by men has set human approval far above divine approval, being sick with the passion of men-pleasing. And whoever, by the mere dignity of virtue, craftily colors his ways for deceit, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"τήν πονηράν τῆς γνώμης διάθεσιν τῷ φαινομένῳ σχήματι καλύπτων τῆς εὐλαβείας, τῷ τῆς ὑποκρίσεως ἐξωνεῖται δόλῳ τήν ἀρετήν. Οὐκοῦν ὁ τοιοῦτος, ἐπ᾿ ἄλλα παρά τήν αἰτίαν ἑκάστου τούτων ἀπήγαγε τόν σκοπόν. (ξθ΄) Οὐδείς τῶν πονηρῶν δαιμόνων, τοῦ ἐναρέτου ποτέ κωλύει τό πρόθυμον· ἀλλά καί μᾶλλον τάς ἐλλείψεις δολερῶς περικόψας τῶν ἀρετῶν, τάς ἐπιτάσεις ὑπαγορεύει, τοῖς ἀγωνισταῖς συμπροθυμούμενος· ἵνα πρός ἑαυτόν ὅλην ποιήσηται τοῦ ἀσκουμένου τήν ἔννοιαν, παραπολέσασαν τό ἴσον τῆς μεσότητος στάθμισιν, καί λάθῃ πρός ἄλλο παρά τό δοκοῦν ὁδεύουσα καταγώγιον. (ο΄) Οἱ δαίμονες οὔτε σωφροσύνην μισοῦσιν, οὔτε νηστείαν βδελύσσονται· οὐ χρημάτων διάδοσιν, οὐ φιλοξενίαν, οὐ ψαλμῳδίαν, οὐ σχολήν ἀναγνώσεως, οὐχ ἡσυχίαν, οὐ τῶν μαθημάτων τά ὑψηλότατα, οὐ χαμευνίαν, οὐκ ἀγρυπνίαν, οὐ τά λοιπά πάντα, δι᾿ὧν ὁ κατά Θεόν χαρακτηρίζεται βίος, ἕως πρός αὐτούς νένευκεν ὁ σκοπός καί ἡ αἰτία τῶν γινομένων. (οα΄) Τούς μέν ἄλλους δαίμονας, τάχιον ἴσως ὁ ἀσκητής καταλαβόμενος, ῥᾳδίως τήν ἐξ αὐτῶν βλάβην διαδιδράσκει· τούς δέ δοκοῦντας συνεργεῖν τῷ δρόμῳ τῆς ἀρετῆς, καί οἷον συνοικοδομεῖν βουλομένους τόν ναόν Κυρίῳ, τίς ἄν τῶν ἄγαν ὑψηλῶν καταλάβοι νοῦς, χωρίς τοῦ διά πάντων χωροῦντος ἐνεργοῦς λόγου καί ζῶντος, καί διικνουμένου ἄχρι μερισμοῦ ψυχῆς καί πνεύματος, τουτέστι, διαγινώσκοντος τίνα τῶν ἔργων ἤ νοημάτων εἰσί ψυχικά, τουτέστιν εἶδη φυσικά τῆς ἀρετῆς ἤ κινήματα, καί τίνα τυγχάνει πνευματικά, τουτέστιν, ὑπέρ φύσιν καί Θεόν χαρακτηρίζοντα· τῇ φύσει δέ κατά χάριν διδόμενα·","english":"(68) Concealing the evil disposition of his mind under the outward appearance of piety, he buys virtue by the deceit of hypocrisy. Such a man, then, diverts the aim of each of these things to other ends contrary to their purpose. (69) None of the wicked demons ever hinders the zeal of the virtuous man; but rather, having craftily cut away the deficiencies of the virtues, it suggests their intensifications, joining in zeal with the contestants, so that it may draw the whole intention of the ascetic to itself, after it has been led astray from the equal balance of the mean, and so that it may escape notice as it journeys toward a dwelling other than the one intended. (70) The demons neither hate chastity nor loathe fasting; nor the distribution of money, nor hospitality, nor psalmody, nor leisure for reading, nor stillness, nor the loftiest of studies, nor sleeping on the ground, nor vigil, nor all the rest of the things by which the life according to God is characterized—so long as the aim and the cause of what is done inclines toward them. (71) The other demons, perhaps, the ascetic, having quickly grasped, easily escapes the harm from them; but those who seem to cooperate with the course of virtue, and who wish, as it were, to build up together the temple to the Lord—what mind, even of the very lofty, could grasp them, apart from the active and living Word that passes through all things and reaches even to the division of soul and spirit, that is, which discerns which of works or thoughts are soulish, that is, natural forms of virtue or movements, and which happen to be spiritual, that is, those that characterize what is above nature and God, but are given to nature by grace?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"ἁρμῶν τε καί μυελῶν, τήν πρός τούς πνευματικούς λόγους τῶν κατ᾿ ἀρετήν τρόπων, ἁρμόδιον ἤ ἀναρμόδιον διόλου σύννευσιν ἐπισταμένου, κρίνοντός τε τάς ἐνθυμήσεις καί τάς ἐννοίας τῶν καρδιῶν, τουτέστι, τάς ἐπί τοῖς εἰρημένοις ἀφανεῖς κατά τό βάθος σχέσεις, ᾧ οὐκ ἔστι κτίσις ἀφανής, ἐν ἡμῖν τοῖς λανθάνειν δοκοῦσι· πάντα δέ γυμνά καί τετραχηλισμένα, οὐ μόνον τά γεγενημένα τε καί νενοημένα, ἀλλ᾿ ἤδη καί τά γεννησόμενα παρ᾿ ἡμῶν καί νοηθησόμενα.\n\n(οβ΄) Μερισμόν ψυχῆς καί πνεύματος λέγει, τήν διαφοράν τῶν ἐκ φύσεως ἀρετῶν, ὧν φυσικῶς ἔχομεν τούς λόγους· καί τῶν ἐκ πνεύματος, ὧν κατά δωρεάν δεχόμεθα τήν χάριν. Τούτων γάρ εὐκρινῶς τήν διαστολήν ποιεῖται κρίνων ὁ λόγος.\n\n(ογ΄) Τάς ἐνθυμήσεις καί τάς ἐννοίας, ὧν ἐστι κριτικός ὁ λόγος, φησίν εἶναι τάς τῆς ψυχῆς ἐπί τε τοῖς θείοις λόγοις καί τοῖς λογισμοῖς σχέσεις, καί τάς αὐτῶν δηλαδή τῶν σχέσεων αἰτίας. Ἡ γάρ ἐνθύμησις, κινεῖ μνήμην, ἧς οἰκεῖον ἡ σχέσις· ἡ δέ ἔννοια πέρας ἀποσκοπεῖ, ὅπερ αἰτίαν χαρακτηρίζει. (οδ΄) Εἰ κατ᾿ οὐσίαν γνῶσίς ἐστιν ὁ Θεός, προηγεῖται δέ σαφῶς πάσης γνώσεως νοῦς, ᾧ καί ὑποπίπτειν πέφυκεν· ἅρα ὑπέρ ταύτην ἐστίν ὁ Θεός, ὅτι καί ὑπέρ πάντα νοῦν, ᾧ γνῶσις καθ᾿ ὁτιοῦν πέφυκεν ὑποπίπτειν, ὑπεραπείρως καθέστηκε.","english":"of joints and marrows, knowing the concordant or discordant agreement, wholly, of the modes of virtue with the spiritual principles, and judging the thoughts and intents of the hearts, that is, the hidden dispositions in the depth concerning the things said, with whom no creature is hidden, even in us who seem to escape notice; but all things are naked and laid bare, not only the things that have come to be and been thought, but already also the things that will be born from us and will be thought.\n\n(72) He speaks of the division of soul and spirit as the difference between the virtues that are by nature, of which we possess the principles naturally, and those that are by the Spirit, of which we receive the grace as a gift. For the word, judging, makes the distinction between these clearly.\n\n(73) The thoughts and intents, of which the word is judge, he says are the dispositions of the soul toward the divine words and the reasonings, and clearly the causes of those very dispositions. For the thought moves memory, to which the disposition belongs; and the intent looks toward the end, which characterizes the cause. (74) If God is knowledge according to essence, and intellect clearly precedes all knowledge, to which it is natural also to fall under it, then God is beyond this, because he is also beyond all intellect, to which knowledge is naturally subject in any respect, he is established beyond experience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"(οε΄) Τίς τόν θεῖον οὐκ ἔχων ἐνοικοῦντα λόγον τῷ βάθει τῆς καρδίας, δυνήσεται τούς ἀφανεῖς δόλους τῆς καθ᾿ ἡμῶν ὑποκρίσεως τῶν δαιμόνων ὑποκλίνας, στῆναι καθ᾿ ἑαυτόν μονώτατος, χωρίς τινος ἐπιμιξίας, καί οἰκοδομῆσαι τοῦ Κυρίου τόν ναόν, κατά τόν μέγαν Ζοροβάβελ καί τόν Ἰησοῦν καί τούς ἡγουμένους τῶν πατριῶν, φάσκοντας διαῤῥήδην μεγάλη τῇ φωνῇ τοῖς ἀπατεῶσι πνεύμασι τῆς ὑπερηφανίας καί τῆς κενοδοξίας καί τῆς ἀνθρωπαρεσκίας καί τῆς ὑποκρίσεως· Οὐχ ἡμῖν καί ὑμῖν τοῦ οἰκοδομῆσαι τόν οἶκον Κυρίῳ τῷ Θεῷ ἡμῶν· ἡμεῖς γάρ μόνοι οἰκοδομήσομεν τῷ Κυρίῳ τοῦ Ἰσραήλ· γινώσκων ὡς ἡ τούτων\n\nἐπιμιξία, τῆς ὅλης οἰκοδομῆς ποιεῖται φθοράν καί καθαίρεσιν, καί συλᾷ τῆς τῶν θείων ἀναθημάτων εὐπρεπείας τήν χάριν.\n\n(οστ΄) Οὐδείς δύναταί τινα τῶν εἰρημένων δαιμόνων ἔχων τήν ἀρετήν συμμετερχόμενον, ταύτην τῷ Κυρίῳ οἰκοδομῆσαι· οὐ γάρ ἔχει τόν Θεόν τῶν γινομένων τέλος, ὅν θεώμενος ταύτην διέξεισι· ἀλλά τό πάθος, ὅπερ διά ταύτης συνίστησιν.","english":"(95) Who, not having the divine Word dwelling in the depth of his heart, will be able to bow down the unseen snares of the demons' hypocrisy against us, and stand by himself alone, without any mingling, and build the temple of the Lord, like the great Zerubbabel and Jesus and the leaders of the fathers, who plainly said with a loud voice to the deceiving spirits of pride and vainglory and people-pleasing and hypocrisy: Not to us and to you be it to build the house of the Lord our God; for we alone will build to the Lord of Israel; knowing that their\n\nmingling brings about the corruption and destruction of the whole building, and plunders the grace of the beauty of the divine offerings.\n\n(96) No one is able, having any of the said demons accompanying him as a companion in virtue, to build this to the Lord; for he does not have God as the end of what is done, whom, beholding, he would accomplish it; but rather the passion which he establishes through it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"(οζ΄) Οἱ κατ᾿ ἔλλειψιν ἀρετῆς πολεμοῦντες, δαίμονές εἰσιν, οἱ πορνείαν καί μέθην, φυλαργυρίαν τε καί φθόνον διδάσκοντες· οἱ δέ καθ᾿ ὑπερβολήν πολεμοῦντες, εἰσίν οἱ τήν οἴησιν καί τήν κενοδοξίαν καί τήν ὑπερηφανίαν διδάκοντες, καί διά τῶν δεξιῶν τοῖς ἀριστεροῖς ἐπικεκρυμμένως ἐμπείροντες. (οη΄) Εἴθε γένοιτο καί ἡμᾶς ἀεί λέγειν τοῖς ἐν πλάσματι φιλίας πνευματικῆς ἀοράτως προσβάλλουσι πνεύμασι τῆς πονηρίας, καί διά τοῦ ἀγαθοῦ λεληθότως βουλομένοις κατεργάσασθαι τῆς ἁμαρτίας τόν θάνατον καί λέγουσι· Συνοικοδομήσομεν ὑμῖν τόν ναόν τῷ Κυρίῳ ὑμῶν· Οὐχ ἡμῖν καί ὑμῖν τοῦ οἰκοδομῆσαι τόν οἶκον Κυρίῳ τῷ Θεῷ ἡμῶν· ἡμεῖς γάρ μόνοι οἰκοδομήσομεν τῷ Κυρίῳ τοῦ Ἰσραήλ. Μόνοι μέν, ὅτι τῶν κατ᾿ ἔλλειψιν τῆς ἀρετῆς πολεμούντων ἐλευθερωθέντες πνευμάτων, ὧν καί ἐκβεβήκαμεν, οὐ βουλόμεθα ταῖς ὑπερβολαῖς δι᾿ ὑμῶν ἐπαρθέντες πάλιν περιπαρῆναι, καί πεσεῖν πτῶσιν, τοσοῦτον τῆς προτέρας χαλεπωτέραν, ὅσον τῆς μέν ἦν ἐπανόδου ἐλπίς εὐχερής, συγγνωσθεῖσι διά τήν ἀσθένειαν· τῇ δέ, ἤ οὐκ ἔστιν, ἤ δυσχερής ἔσται μισηθεῖσι διά τήν ὑπερηφανίαν, καί τοῦ δεξιοῦ ποιουμένοις ἕτερόν τι δεξιώτερον. Οὐ μόνοι δέ πάλιν, ὅτι τούς ἁγίους ἀγγέλους ἔχομεν τῶν καλῶν συλλήπτορας· μᾶλλον δέ τόν Θεόν αὐτόν, ἡμῖν ἑαυτόν ἐμφανίζοντα διά τῶν ἔργων τῆς δικαιοσύνης, καί ἡμᾶς ἑαυτῷ ναόν ἅγιον οἰκοδομοῦντα, καί παντός πάθους ἐλεύθερον. (οθ΄) Ἀρετῆς ὅρος ἐστίν, ἡ τῆς ἀνθρωπίνης ἀσθενείας κατ᾿ ἐπίγνωσιν πρός τήν θείαν δύναμιν ἕνωσις. Ὁ τοίνυν ἑαυτόν τῇ ἀσθενείᾳ περιγράφων τῆς φύσεως, πρός τόν ὅρον οὐκ ἦλθε τῆς ἀρετῆς·","english":"(77) Those who wage war by deficiency of virtue are demons, teaching fornication and drunkenness, love of money and envy; those who wage war by excess are those teaching presumption and vainglory and pride, and secretly piercing the left with the right. (78) Would that it might be granted to us always to say to the spirits of wickedness that invisibly assail us under the guise of spiritual friendship, and that secretly wish by means of good to work out the death of sin, and that say, \"We will build the temple with you to your Lord\": \"It is not for us and for you to build the house to the Lord our God; for we alone will build to the Lord of Israel.\" Alone, indeed, because, having been set free from the spirits that wage war by deficiency of virtue, from which we have also departed, we do not wish, being puffed up through you by excesses, to be pierced again and to fall into a fall as much more grievous than the former as for the former there was an easy hope of return, since we were pardoned because of weakness; but for the latter, either there is none, or it will be difficult, since we are hated because of pride, and since we make something else more right than the right. And not alone again, because we have the holy angels as helpers in good things; or rather God Himself, manifesting Himself to us through the works of righteousness, and building us for Himself as a holy temple, and free from every passion. (79) The limit of virtue is the union, in knowledge, of human weakness with the divine power. He, therefore, who confines himself to the weakness of nature has not come to the limit of virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"καί διά τοῦτο πλημμελεῖ, μήπω λαβών τήν τό ἀσθενές ἐνισχύουσαν δύναμιν. Ὁ δέ τῆς θείας δυνάμεως τήν οἰκείαν ἀσθένειαν, ὡς ἰσχύν αὐθαδῶς ἀντιπροβαλόμενος, τόν ὅρον παρῆλθε τῆς ἀρετῆς· καί διά τοῦτο πλημμελῶν, ὡς τοῦ κατόπιν ὑπερφεροῦς παρ᾿ ἑαυτῷ γινομένου, οὐκ ἐπιγινώσκει· ἀρετήν γάρ εἶναι νομίζει τό πλημμέλημα. Συγγνωστός οὖν μᾶλλον ὁ τῇ κατά φύσιν ἀσθενείᾳ ἑαυτόν περιγράψας, παθών μᾶλλον ἐκ ῥᾳθυμίας τήν ἔκπτωσιν τῆς ἀρετῆς· ἤ ὁ τήν οἰκείαν ἀσθένειαν ὡς ἰσχύν πρός τήν τῶν καθηκόντων ποίησιν ἀντιπροβαλόμενος τῆς θείας δυνάμεως, δράσας μᾶλλον ἐξ αὐθαδείας τῆς ἀρετῆς τήν ἔκπτωσιν. (π΄) Ἐπειδή εἴρηται· Πολύ ἰσχύει δέησις δικαίου ἐνεργουμένη, κατά δύο τρόπους οἶδα ταύτην ἐνεργουμένην· καθ᾿ ἕνα μέν, ὁπόταν μετά τῶν κατ᾿ ἐντολήν ἔργων, τῷ Θεῷ τήν ταύτης ποιῆται προσαγωγήν τῆς δεήσεως ὁ εὐχόμενος, ὡς μή μόνον ἐν ψιλῷ λόγῳ καί διακένῳ φωνῆς ἤχῳ τῆς γλώττης ἐκπίπτουσαν ἀργήν κεῖσθαι τήν δέησιν, καί ἀνυπόστατον, ἀλλ᾿ ἐνεργόν καί ζῶσαν, τοῖς ἔργοις τῶν ἐντολῶν ψυχουμένην. Εὐχῆς γάρ καί δεήσεως ὑπόστασις, ἡ διά τῶν ἀρετῶν τῶν ἐντολῶν ὑπάρχει προδήλως ἐκπλήρωσις, καθ᾿ ἥν ἰσχυράν καί πάντα δυναμένην ὁ δίκαιος ἔχει τήν δέησιν, ἐνεργουμένην ταῖς ἐντολαῖς. Καθ᾿ ἕτερον δέ τρόπον, ὁπόταν ὁ τῆς εὐχῆς τοῦ δικαίου δεόμενος, τά ἔργα τῆς εὐχῆς διαπράττηται, τόν τε πρότερον διορθούμενος βίον, καί τήν δέησιν ἰσχυράν τοῦ δικαίου ποιούμενος, διά τῆς οἰκείας καλῆς ἀναστροφῆς δυναμουμένην.","english":"And for this reason he goes wrong, not yet having received the power that strengthens weakness. But he who boldly sets his own weakness against divine power as though it were strength has transgressed the boundary of virtue; and for this reason, going wrong, he does not recognize it, since what lies beyond becomes superior in his own eyes; for he thinks the transgression is virtue. Therefore he who confines himself by natural weakness is more deserving of forgiveness, having suffered the fall from virtue rather than caused it through negligence, than he who boldly sets his own weakness against divine power as though it were strength for the doing of what is required, having caused the fall from virtue rather than suffered it through presumption. (80) Since it has been said, \"The prayer of a righteous man is powerful in its working,\" I know that it is worked in two ways. In one way, when the one praying, together with the works according to the commandment, makes the offering of his petition to God, so that the petition does not lie idle and without substance, falling out in mere word and empty sound of the tongue, but is active and living, animated by the works of the commandments. For the substance of prayer and petition is clearly the fulfillment of the commandments through the virtues, according to which the righteous man has his petition strong and able to do all things, worked through the commandments. In another way, when the one who is in need of the prayer of the righteous man performs the works of prayer, correcting his former life and making the petition of the righteous man strong, being empowered by his own good conduct.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"(πα΄) Οὐδέν ὄφελος τῆς τοῦ δικαίου δεήσεως, τοῦ ταύτης χρῄζοντος, πλέον τῶν ἀρετῶν ἡδομένου τοῖς πλημμελήμασιν. Ἐπεί καί ὁ μέγας ποτέ Σαμουήλ\n\nἐπένθει τόν Σαούλ πλημμελοῦντα· ἀλλ᾿ οὐκ ἴσχυσε τόν Θεόν ἱλεώσασθαι, μή λαβών συλλήπτορα τοῦ πένθους τήν καθήκουσαν τοῦ πλημμελοῦντος διόρθωσιν. Διό τοῦ ἀνονήτου πένθους ὁ Θεός καταπαύων τόν ἑαυτοῦ θεράποντα, φησί πρός αὐτόν, Ἕως πότε σύ πενθεῖς ἐπί Σαούλ, καί ἐγώ ἐξουδένωκα αὐτόν, τοῦ βασιλεύει ἐπί τόν Ἰσραήλ;\n\n(πβ΄) Καί πάλιν Ἱερεμίας ὁ συμπαθέστατος, ὑπέρ τοῦ λαοῦ τῶν Ἰουδαίων, περί τήν πλάνην μανέντος τῶν δαιμονίων, οὐκ εἰσακούεται προσευχόμενος, οὐκ ἔχων εἰς προσευχῆς δύναμιν, τήν ἀπό τῆς πλάνης τῶν ἀθέων Ἰουδαίων ἐπιστροφήν. Ὅθεν τοῦ διακενῆς προσεύχεσθαι καί τοῦτο ἀπάγων ὁ Θεός, φησί, Καί σύ μή προσεύχου περί τοῦ λαοῦ τούτου, καί μή ἀξίου τοῦς ἐλεηθῆναι αὐτούς, καί μή εὔχου, καί μή προσέλθῃς μοι περί αὐτῶν ἔτι, ὅτι οὐκ εἰσακούσομαι. (πγ΄) Πολλῆς ὄντως ἐστίν ἀβελτηρίας, ἵνα μή λέγω παραφροσύνης, δι᾿ εὐχῆς δικαίων ἐπιζητεῖν σωτηρίαν, τόν κατά διάθεσιν τοῖς ὀλεθρίοις ἡδόμενον· κἀκείνων αἰτεῖσθαι συγχώρησιν, οἷς ἐγκαυχᾶται κατ᾿ ἐνέργειαν προθέσει σπιλούμενος, δέον μή ἀργήν ἐᾶν γίνεσθαι καί ἀκίνητον τοῦ δικαίου τήν δέησιν, τόν ταύτης δεόμενον, εἴπερ ἀληθῶς τοῖς πονηροῖς ἀπεχθάνεται· ἀλλ᾿ ἐνεργόν ποιεῖν καί ἰσχυράν, ταῖς οἰκείαις ἀρεταῖς πτερουμένην, καί φθάνουσαν τόν συγχώρησιν διδόναι τῶν πλημμεληθέντων δυνάμενον.","english":"(104) There is no benefit in the petition of a righteous man for one who needs it but takes more pleasure in his sins than in the virtues. For even the great Samuel once grieved over Saul when he transgressed; but he could not propitiate God, since he did not receive as a fellow-worker of his grief the fitting correction of the one who transgressed. Therefore God, putting an end to the unprofitable grief of his servant, says to him, \"How long will you grieve over Saul, when I have rejected him from reigning over Israel?\"\n\n(105) And again Jeremiah, the most compassionate, on behalf of the people of the Jews, who were raging in error under the demons, is not heard when he prays, since he does not have, for the power of prayer, the turning of the godless Jews from their error. Therefore God, leading him away also from praying in vain, says, \"And do not pray for this people, and do not ask that they be shown mercy, and do not entreat, and do not come to me any more concerning them, for I will not hear you.\" (106) It is truly great foolishness—not to say madness—for one who in his disposition takes pleasure in destructive things to seek salvation through the prayer of righteous men, and to ask forgiveness for those things in which he boasts, being stained in his intention by his activity, when the one who needs the righteous man's petition ought not to let it remain idle and unmoved, if indeed he truly hates evil things, but ought to make it active and strong, winged by his own virtues, and reaching ahead to obtain the forgiveness of the one who is able to give it for his transgressions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"(πδ΄) Πολύ ἰσχύει τοῦ δικαίου ἡ δέησις, εἴτε ἐκ τοῦ ποιουμένου ταύτην δικαίου, εἴτε ἐκ τοῦ γίνεσθαι αὐτήν αἰτουμένου τόν δίκαιον, ἐνεργουμένη. Ὑπό μέν γάρ τοῦ δικαίου ἐνεργουμένη, δίδωσιν αὐτῷ παῤῥησίαν πρός τόν δοῦναι δυνάμενον τά τῶν δικαίων αἰτήματα· ὑπό δέ τοῦ ταύτην αἰτουμένου τόν δίκαιον, τῆς προτέρας αὐτόν μοχθηρίας ἀφίστησι, μεταβάλλουσα πρός ἀρετήν αὐτῷ τήν διάθεσιν. (πε΄) Τοῦ Ἀποστόλου εἰρηκότος, Ἐν ᾧ ἀγαλλιᾶσθε ὀλίγον ἄρτι, εἰ δέον ἐστί λυπηθέντας ὑμᾶς ἐν ποικίλοις πειρασμοῖς, πῶς τις λυπούμενος ἐν πειρασμοῖς δύναται ἀγαλλιᾶσθαι ἐν ᾧ λυπεῖται; (πστ΄) Τήν λύπην διττήν οἶδε τῆς ἀληθείας ὁ λόγος· τήν μέν, κατά ψυχήν ἀφανῶς· τήν δέ, κατ᾿ αἴσθησιν φανερῶς συνισταμένην· καί τήν μέν, ὅλον ψυχῆς τό βάθος περιλαμβάνουσαν, τῇ μάστιγι τῆς συνειδήσεως αἰκιζόμενον· τήν δέ, πᾶσαν τήν αἴσθησιν περιγράφουσαν, τῷ βάρει τῶν ἀλγεινῶν συστελλομένην τῆς φυσικῆς διαχύσεως· καί τήν μέν, τῆς κατ᾿ αἴσθησιν ἡδονῆς· τήν δέ, τῆς κατά ψυχήν εὐφροσύνης τέλος ὑπάρχουσαν· μᾶλλον δέ τήν μέν, τῶν κατ᾿ αἴσθησιν γνωμικῶν· τήν δέ, τῶν κατ᾿ αὐτήν συμπέρασμα παρά γνώμην παθῶν τυγχάνουσαν. (πζ΄) Λύπη ἐστί, κατ᾿ ἐμέ φάναι, διάθεσις ἡδονῶν ἐστερημένη· στέρησις δέ καθέστηκεν ἡδονῶν, πόνων ἐπαγωγή· πόνος δέ σαφῶς ἐστι, φυσικῆς ἕξεως ἔλλειψις ἤ ὑποχώρησις· ἔλλειψις δέ φυσικῆς ἐστιν ἕξεως, πάθος τῆς κατά φύσιν ὑποκειμένης τῇ ἕξει δυνάμεως. Τό δέ πάθος τῆς κατά φύσιν ὑποκειμένης τῇ ἕξει δυνάμεώς ἐστιν, ὁ κατά τήν παράχρησιν τῆς φυσικῆς ἐνεργείας τρόπος·","english":"(84) The petition of the righteous man is very powerful, whether it is performed by the righteous man who makes it, or by the one who asks the righteous man to make it. For when it is performed by the righteous man, it gives him boldness before the one who is able to grant the requests of the righteous; but when it is performed by the one who asks the righteous man to make it, it removes him from his former wickedness, changing his disposition toward virtue. (85) Since the Apostle has said, \"In which you rejoice a little now, if it is necessary that you be grieved in various temptations,\" how can one who is grieved in temptations rejoice in that in which he is grieved? (86) The word of truth knows a twofold grief: the one, consisting invisibly in the soul; the other, manifestly in the senses; and the one, encompassing the whole depth of the soul, tormented by the scourge of conscience; the other, circumscribing all the senses, contracted by the weight of pains from natural diffusion; and the one is the end of sensual pleasure; the other, of the soul's gladness; or rather, the one is the conclusion of sensual inclinations; the other, of the passions that are contrary to inclination in the soul itself. (87) Grief, so to speak in my view, is a disposition deprived of pleasures; and deprivation of pleasures is the bringing on of pains; and pain is clearly a lack or withdrawal of natural condition; and the lack of natural condition is a passion of the power that lies naturally beneath the condition. And the passion of the power that lies naturally beneath the condition is the mode of the misuse of natural activity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"παράχρησις δέ τοῦ κατ᾿ ἐνέργειαν τρόπου καθέστηκεν, ἡ πρός τό μή πεφυκός κατά φύσιν καί ὑφιστάμενον τῆς δυνάμεως κίνησις.\n\n(πη΄) Τήν κατά ψυχήν λύπης τέλος εἶναί φησι τῆς κατ᾿ αἴσθησιν ἡδονῆς· ἐκ γάρ ταύτης συνίσταται λύπη ψυχῆς· ὥσπερ οὖν καί τῆς κατά ψυχήν ἡδονῆς τέλος ἐστίν ἡ κατά σάρκα λύπη· ψυχῆς γάρ εὐφροσύνη σαρκός γίνεται κόλασις.\n\n(πθ΄) Διττήν τήν λύπην λέγει· τήν μέν, περί τήν αἴσθησιν, κατά στέρησιν τῶν σωματικῶν ἡδονῶν συνισταμένην· τήν δέ, περί νοῦν κατά στέρησιν τῶν τῆς ψυχῆς ἀγαθῶν γινομένην. Διττούς δέ λέγει καί τούς πειρασμούς, τούς μέν, ἑκουσίους· τούς δέ, ἀκουσίους. Καί τούς μέν, ἑκουσίους, τῆς\n\nκατ᾿ αἴσθησιν σωματικῆς εἶναι πατέρας· τῆς δέ κατά ψυχήν λύπης [ ὀδύνης] εἶναι γεννήτορας· μόνη γάρ πραχθεῖσα λυπεῖ τήν ψυχήν ἡ ἁμαρτία· τούς δ᾿ ἀκουσίους, οἵτινες ἐν τοῖς παρά γνώμην δείκνυνται πόνοις, τῆς μέν κατά ψυχήν ἡδονῆς εἶναι πατέρας· τῆς δέ κατ᾿ αἴσθησιν σωματικῆς λύπης εἶναι γεννήτορας. ( ΄) Ὥσπερ τήν λύπην διττήν, ὡς ἔφην, οἶδεν ὁ λόγος, οὕτω καί τῶν πειρασμῶν διττόν ἐπίσταται τόν τρόπον· τόν μέν, κατά γνώμην· τόν δέ, παρά γνώμην· καί τόν μέν, ἑκουσίων ἡδονῶν δημιουργόν, τόν δέ ἀκουσίων ὀδύνων ἐπακτικόν. Ὁ γάρ κατά γνώμην πειρασμός, τάς κατά προαίρεσιν ἑκουσίους σαφῶς συνίστησιν ἡδονάς. Ὁ δέ παρά γνώμην, προδήλως τούς ἀκουσίους παρά προαίρεσιν ἐφίστησι πόνους· καί ὁ μέν, τῆς κατά ψυχήν, ὁ δέ, τῆς κατ᾿ αἴσθησιν λύπης καθέστηκεν αἴτιος.","english":"Misuse of the mode of activity is the movement of the power toward that which is not naturally suited to it according to nature and subsistence.\n\n(88) He says that the end of the soul's grief is sensory pleasure; for from this grief of the soul is constituted; just as, then, the end of the soul's pleasure is the flesh's grief; for the soul's gladness becomes the flesh's punishment.\n\n(89) He says that grief is twofold: the one, concerned with sensation, consisting in the deprivation of bodily pleasures; the other, concerned with the mind, arising from the deprivation of the soul's goods. And he says that temptations too are twofold: the one, voluntary; the other, involuntary. And the voluntary ones are the fathers of sensory bodily pleasure, and the begetters of the soul's grief [pain]; for sin, when committed, grieves the soul alone. But the involuntary ones, which are shown in pains contrary to one's will, are the fathers of the soul's pleasure, and the begetters of sensory bodily grief. (90) Just as the account knows grief to be twofold, as I said, so too it understands the mode of temptations to be twofold: the one according to will, the other contrary to will; and the one a producer of voluntary pleasures, the other a bringer-on of involuntary pains. For the temptation according to will clearly constitutes the voluntary pleasures that accord with choice. But the one contrary to will manifestly brings on the involuntary pains that are contrary to choice; and the one is the cause of the soul's grief, the other of sensory grief.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":107,"ref":"p107","source":"( α΄) Ὁ μέν κατά γνώμην πειρασμός, τήν κατά ψυχήν λύπην συνίστησι· τήν δέ κατ᾿ αἴσθησιν δημιουργεῖ σαφῶς ἡδονήν· ὁ δέ παρά γνώμην, τήν μέν τῆς ψυχῆς ἡδονήν, τήν δέ τῆς σαρκός λύπην ὑφίστησιν. ( β΄) Οἶμαι τόν Κύριον ἡμῶν καί Θεόν, πῶς δεῖ προσεύχεσθαι τούς οἰκείους διδάσκοντα μαθητάς, πρός τό, τό κατά γνώμην εἶδος τῶν πειρασμῶν ἀπεύχεσθαι φάσκειν, Καί μή εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν· τῶν ἡδονικῶν δηλονότι καί γνωμικῶν καί ἑκουσίων πειρασμῶν, μή ἐγκαταλειφθῆναι πεῖραν λαβεῖν εὔχεσθαι· τόν δέ μέγαν Ἰάκωβον τοῦ Κυρίου λεγόμενον ἀδελφόν, πρός τό τῶν ἀκουσίων πειρασμῶν εἶδος, διδάσκοντα μή συστέλλεσθαι τούς ὑπέρ ἀληθείας ἀγνωνιζομένους, φάναι. Πᾶσαν χαράν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις, δηλονότι τοῖς ἀκουσίοις καί παρά γνώμην, καί πόνων ποιητικοῖς πειρασμοῖς. Καί δηλοῦσι σαφῶς, ἐκεῖ μέν, ἐπάγων ὁ Κύριος, Ἀλλά ῥῆσαι ἡμᾶς ἀπό τοῦ πονηροῦ· ἐνταῦθα δέ ὁ μέγας Ἰάκωβος, Γινώσκοντες ὅτι τό δοκίμιον ὑμῶν τῆς πίστεως, κατεργάζεται ὑπομονήν· ἡ δέ ὑπομονή, ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καί ὁλόκληροι, ἐν μηδενί λειπόμενοι. ( γ΄) Ὁ μέν Κύριος ἀπεύχεσθαι τούς ἑκουσίους ἡμᾶς διδάσκει πειρασμούς, ὡς σαρκός μέν, ἡδονῆς· ψυχῆς δέ, ποιητικούς ὀδύνης· ὁ δέ μέγας Ἰάκωβος, ἐπί τοῖς ἀκουσίοις ἡμῖν παραινεῖ χαίρειν πειρασμοῖς, ὡς σαρκός μέν ἡδονήν, ψυχῆς δέ ὀδύνην ἀφαιρουμένοις.","english":"(1) The temptation that comes by deliberate choice produces grief in the soul, while pleasure clearly creates the temptation that comes through the senses; but the temptation that comes against deliberate choice brings about pleasure of the soul and grief of the flesh. (2) I think our Lord and God, when teaching His own disciples how they ought to pray, said, to the end that they should pray against the form of temptations that comes by deliberate choice, And lead us not into temptation—that is, they should pray not to be abandoned to experience the pleasant, deliberate, and voluntary temptations; while James, said to be the brother of the Lord, teaching those who struggle for the truth not to be dismayed at the form of involuntary temptations, said, Count it all joy, my brothers, when you fall into various temptations—that is, the involuntary and against-choice temptations, and those that produce toils. And they make it clear: there the Lord adds, But deliver us from the evil one; and here the great James says, Knowing that the testing of your faith produces endurance; and let endurance have its perfect work, that you may be perfect and complete, lacking in nothing. (3) The Lord teaches us to pray against voluntary temptations, as being productive of pleasure for the flesh and of pain for the soul; while the great James exhorts us to rejoice in involuntary temptations, as those that take away pleasure from the flesh and pain from the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"( δ΄) Τέλειός ἐστιν, ὁ τοῖς ἑκουσίοις δι᾿ ἐγκρατείας μαχόμενος, καί τοῖς ἀκουσίοις δι᾿ ὑπομονῆς ἐγκαρτερῶν πειρασμοῖς· καί ὁλόκληρός ἐστιν, ὁ καί τήν πρᾶξιν μετά γνώσεως, καί τήν θεωρίαν οὐκ ἄπρακτον διανύων. ( ε΄) Διῃρημένης εἰς ψυχήν τε καί αἴσθησιν τῆς τε λύπης καί τῆς ἡδονῆς, ὁ τήν τῆς ψυχῆς περιποιούμενος ἡδονήν, τήν δέ τῆς αἰσθήσεως μεθ᾿ ὑπομονῆς καταδεχόμενος λύπην, δόκιμος γίνεται καί τέλειος καί ὁλόκληρος· δόκιμος μέν, διά τήν πεῖραν τῶν κατ᾿ αἴσθησιν ἐναντίων· τέλειος δέ, ὡς τῇ κατ᾿ αἴσθησιν ἡδονῇ τε καί λύπῃ δι᾿ ἐγκρατείας καί ὑπομονῆς ἀνενδότως μαχόμενος· ὁλόκληρος δέ, ὡς τάς μαχομένας ταῖς κατ᾿ αἴσθησιν ἀλλήλαις ἀντικειμέναις διαθέσεσιν ἕξεις, ἐν τῇ σταθερότητι τῆς κατά τόν λόγον ταυτότητος, ἀλωβήτους διαφυλάττων· φημί δέ τήν πρᾶξιν καί τήν θεωρίαν, ἀλλήλαις συνεχομένας, καί μηδεμίαν τῆς ἑτέρας διεζευγμένην· ἀλλά τήν μέν πρᾶξιν τῆς θεωρίας τήν γνῶσιν διά τῶν τρόπων προφαίνουσαν· τήν δέ θεωρίαν, οὐχ ἧττον τοῦ λόγου τήν ἀρετήν τεθωρακισμένην τῆς πράξεως.","english":"(4) Perfect is the one who fights against voluntary temptations through self-control, and endures involuntary ones through patience; and whole is the one who completes both action with knowledge and contemplation not without action. (5) Since grief and pleasure are divided between soul and sense, the one who procures the pleasure of the soul, and accepts with patience the grief of the sense, becomes approved and perfect and whole: approved, through the experience of the opposites perceived by sense; perfect, as one who fights unyieldingly against the pleasure and grief of sense through self-control and patience; whole, as one who keeps undamaged, in the stability of the sameness according to the principle, the habits that are opposed to the mutually opposed dispositions perceived by sense; I mean action and contemplation, held together with each other, and neither of them separated from the other; but action showing forth the knowledge of contemplation through the manners, and contemplation no less armed with the virtue of action by the principle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"( στ΄) Ὁ λύπης καί ἡδονῆς σαρκός πεῖραν λαβών, λέγοιτ᾿ ἄν δόκιμος· ὡς εὐχερείας καί δυσχερείας τῶν περί σάρκα πραγμάτων πεπειραμένος. Τέλειος δέ, ὁ τήν ἡδονήν τῆς σαρκός καί τήν ὀδύνην τῇ τοῦ λόγου δυνάμει\n\nκαταπαλαίσας· ὁλόκληρος δέ, ὁ τάς κατά πρᾶξιν καί θεωρίαν ἕξεις, ἀτρέπτους τῇ περί τόν θεῖον πόθον συντονίᾳ διατηρήσας. ( ζ΄) Τῆς μέν κατά ψυχήν λύπης ἐστί, διττός ὁ τρόπος· ὁ μέν, ἐπί τοῖς οἰκείοις· ὁ δέ, ἐπί τοῖς ἀλλοτρίοις πλημμελήμασι συνιστάμενος. Αἰτία δέ τῆς τοιαύτης λύπης, ἡ κατ᾿ αἴσθησιν τοῦ λυπουμένου σαφῶς, ἤ τῶν δι᾿ οὕς λυπεῖται καθέστηκεν ἡδονή. Κατά γάρ τόν ἀκριβῆ λόγον, οὐκ ἔστι παντελῶς ἁμαρτία σχεδόν ἐν ἀνθρώποις, μή τῆς ψυχῆς πρός αἴσθησιν, ἡδονῆς ἕνεκεν ἀλόγιστον σχέσιν, ἀρχήν τῆς οἰκείας γενέσεως ἔχουσα. Τῆς δέ κατά ψυχήν ἡδονῆς αἰτία, προδήλως ἐστίν, ἡ κατ᾿ αἴσθησιν τοῦ ἐπί ταῖς οἰκείαις ἤ ταῖς ἀλλοτρίαις ἀρεταῖς ἡδομένου τε καί χαίροντος λύπη. Κατά γάρ τόν ἀκριβῆ λόγον, οὐκ ἔστιν ἀρετή σχεδόν ἐν ἀνθρώποις, μή τῆς ψυχῆς πρός αἴσθησιν λελογισμένην ἀποδιάθεσιν, ἀρχήν τῆς οἰκείας γενέσεως ἔχουσα.","english":"(6) The one who has experienced the trial of grief and the pleasure of the flesh may be called approved, as having been tested in the ease and difficulty of things pertaining to the flesh. And perfect is the one who has wrestled down the pleasure of the flesh and its pain by the power of reason; and whole is the one who has kept the states of action and contemplation unwavering through his intensity of divine longing. (7) Of grief according to the soul there is a twofold manner: the one consists in one's own faults, the other in those of others. And the cause of such grief is clearly the pleasure, according to perception, of the one who grieves, or of those for whose sake he grieves. For according to the exact account, there is almost no sin at all among men that does not have, as the beginning of its own generation, the soul's irrational attachment to perception for the sake of pleasure. And the cause of pleasure according to the soul is plainly the grief, according to perception, of the one who takes pleasure and rejoices in his own virtues or in those of others. For according to the exact account, there is almost no virtue among men that does not have, as the beginning of its own generation, the soul's reasoned rejection of perception.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"( η΄) Χωρίς τῆς κατά ψυχήν ἐμπαθοῦς πρός αἴσθησιν σχέσεως, οὐκ ἔστιν ἐν ἀνθρώποις παντελῶς ἁμαρτία· πάσης δέ λύπης συνισταμένης κατά ψυχήν, ἡδονή σαρκός προηγεῖται.\n\n( θ΄) Γένεσις ἀρετῆς ἐστιν ἀληθής, ἡ πρός τήν σάρκα τῆς ψυχῆς ἑκούσιος ἀλλοτρίωσις· εὐφραίνει δέ ψυχήν πνευματικῶς, ὁ τοῖς ἑκουσίοις τήν σάρκα πόνοις δαμάζων.\n\n(ρ΄) Τῆς ψυχῆς ὑπέρ ἀρετῆς πρός τήν αἴσθησιν ἀποδιάθεσιν κτησαμένης, ἐξανάγκης ἡ αἴσθησις ἐν πόνοις ἔσται, τήν τῶν ἡδέων ἐπινοητικήν συνημμένην αὐτῇ κατα τήν γνωμικήν σχέσιν, τῆς ψυχῆς οὐκ ἔχουσα δύναμιν· τοὐναντίον δέ, τήν μέν τῶν αὐτῆς φυσικῶν ἡδονῶν ἐπανάστασιν, δι᾿ ἐγκρατείας ἀνδρικῶς ἀποῤῥαπίζουσαν· πρός δέ τήν τῶν παρά φύσιν και ἀκουσίων πόνων ἐπαγωγήν, διά τῆς ὑπομονῆς, ἀμείλικτον παντελῶς διαμένουσαν, καί τῆς κατ᾿ ἀρετήν θεοπρεποῦς ἀξίας τε καί δόξης διά τήν ἀνυπόστατον ἡδονήν οὐκ ἐξισταμένην, καί πρός τήν τῶν πόνων ἀντίληψιν φειδοῖ τῆς σαρκός διά τήν ὀδυνῶσαν αἴσθησιν, τοῦ ὕψους τῶν ἀρετῶν οὐκ ἀποπίπτουσαν. Τῆς δέ κατ᾿ αἴσθησιν λύπης αἰτία καθέστηκεν, ἡ πρός τά κατά φύσιν τῆς ψυχῆς παντελής ἀσχολία. Τήν δέ κατ᾿ αἴσθησιν ἡδονήν, ἡ παρά φύσιν ἐνέργεια τῆς ψυχῆς προδήλως ὑφίστησιν, ἄλλην ἀρχήν ἔχειν οὐ δυναμένην συστάσεως, ἤ τήν ψυχῆς τῶν κατά φύσιν ἀπόθεσιν.","english":"(8) Without the soul's passionate relation to sensation, there is no complete sin among humans; but whenever grief is constituted in the soul, the pleasure of the flesh precedes it.\n\n(9) The true origin of virtue is the soul's voluntary alienation from the flesh; and the one who subdues the flesh by voluntary labors gladdens the soul spiritually.\n\n(10) When the soul has acquired a detachment from sensation on behalf of virtue, of necessity sensation will be in pains, having no power over the soul's inventive faculty for pleasures, which is joined to it according to the disposition of the will; but on the contrary, it bravely beats back the uprising of its natural pleasures through self-control, and remains wholly unrelenting toward the induction of pains contrary to nature and involuntary, through endurance, and does not depart from the God-befitting worth and glory according to virtue because of insubstantial pleasure, nor does it fall from the height of the virtues toward the reception of pains through sparing of the flesh because of the painful sensation. And the cause of grief according to sensation is the soul's complete neglect of things according to nature. And the pleasure according to sensation is manifestly established by the soul's activity contrary to nature, which cannot have any other principle of constitution than the soul's setting aside of things according to nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"ΕΚΑΤΟΝΤΑΣ ΤΕΤΑΡΤΗ (α΄) Ἐπινοητικήν οἶδε τήν νοεράν τῆς ψυχῆς δύναμιν· ἥτις χωριζομένη τῆς κατ᾿ αἴσθησιν σχέσεως, ἔρημον τῆς πρός ἡδονήν τήν σάρκα καταλιμπάνει προνοίας, κατά τήν ἐν γνώμῃ σχέσιν, οὐδέ τήν ὀδύνην τῆς σαρκός ἀνεχομένη παραμυθεῖσθαι, διά τήν ἐν σχέσει τῆς γνώμης πρός τά θεῖα ὁλικήν σχολήν.\n\n(β΄) Νοῦς καί αἴσθησις ἀντικειμένην ἔχουσι πρός ἄλλήλα τήν κατά φύσιν ἐνέργειαν, διά τήν τῶν αὐτοῖς ὑποκειμένων ἀκροτάτην διαφοράν καί ἑτερότητα. Ὁ μέν γάρ, ὑποκειμένας ἔχει τάς νοητάς καί ἀσωμάτους οὐσίας, ὧν ἀσωμάτως ἀντιλαμβάνεσθαι πέφυκεν· ἡ δέ, τάς αἰσθητάς καί σωματικάς φύσεις, ὧν καί αὐτή φυσικῶς ἀντιλαμβάνεται.\n\n(γ΄) Ἡ τῆς ψυχῆς τῶν κατά φύσιν ἀπόθεσις, τῆς κατ᾿ αἴσθησιν ἡδονῆς ἀρχή γίνεσθαι πέφυκε. Τῆς γάρ ψυχῆς περί τά κατά φύσιν ἀγαθά πονουμένης, οὐκ ἔστιν ἡ τόν κατ᾿ αἴσθησιν τῆς ἡδονῆς τρόπον ἐφευρίσκουσα δύναμις.\n\n(δ΄) Ἔνθα λόγος προκαθηγεῖται τῆς αἰσθήσεως κατά τήν τῶν ὁρατῶν θεωρίαν, πάσης ἐστέρηται τῆς κατα φύσιν ἡ σάρξ ἡδονῆς, οὐκ ἔχουσα τήν αἴσθησιν ἄφετον καί τῶν λογικῶν ἀπολελυμένην δεσμῶν, εἰς ὑπηρεσίαν τῶν κατ᾿ αὐτήν ἡδονῶν. Ὅθεν καί ἐξανάγκης κρατοῦντος τοῦ ἐν ἡμῶν λόγου, ἡ πρός ἀρετήν αὐτῷ δουλωθεῖσα βασανίζεται σάρξ.","english":"ONE HUNDRED AND FOURTH (1) He knows the noetic power of the soul to be inventive; when it is separated from the relation according to sensation, it leaves the flesh destitute of providence toward pleasure, in accordance with the relation in the will, not enduring even to comfort the pain of the flesh, because of the wholehearted leisure of the will in its relation to divine things.\n\n(2) Intellect and sensation have their natural activity opposed to one another, because of the extreme difference and otherness of the subjects underlying them. For the one has as its subjects the intelligible and incorporeal essences, which it is naturally disposed to apprehend incorporeally; while the other has the sensible and corporeal natures, which it too naturally apprehends.\n\n(3) The soul's setting aside of things according to nature is naturally disposed to become the beginning of pleasure according to sensation. For when the soul labors over the good things according to nature, the power that invents the mode of pleasure according to sensation is not present.\n\n(4) Where reason presides over sensation in the contemplation of visible things, the flesh is deprived of every pleasure according to nature, not having sensation unfettered and released from rational bonds, for the service of the pleasures that are according to it. Hence also, of necessity, when the reason within us prevails, the flesh that has been enslaved to it for virtue is tormented.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"(ε΄) Ὁ νοῦς ἅμα τήν αἴσθησιν οἰκείαν κατά φύσιν ἡγήσεται δύναμιν, ταῖς τῶν αἰσθητῶν ἐπιπλεκόμενος ἐπιφανείας, ἐπινοεῖται τάς σαρκικάς ἡδονάς, οὐ δυνάμενος τῶν ὁρατῶν διαβῆναι τήν φύσιν, τῇ πρός τήν αἴσθησιν ἐμπαθεῖ σχέσει κατασχεθείς.\n\n(στ΄) Εἰ οὐκ ἔστι δυνατόν πρός τά συγγενῆ νοητά τόν νοῦν διαβῆναι, δίχα τῆς τῶν διά μέσου προβεβλημένων αἰσθητῶν θεωρίας· ταύτην δέ γενέσθαι, παντελῶς ἀμήχανον χωρίς τῆς αὐτῷ μέν συγκειμένης, τοῖς αἰσθητοῖς δέ κατά φύσιν συγγενοῦς αἰσθήσεως· εἰκότως εἰ μέν προβαλών ἐνσχεθῇ ταῖς ἐπιφανείαις τῶν ὁρατῶν, ἐνέργειαν εἶναι φυσικήν τήν συγκειμένην οἰόμενος αἴσθησιν, τῶν μέν κατά φύσιν ἐκπέπτωκε νοητῶν· τῶν δέ παρά φύσιν ἀμφοῖν ταῖν χεροῖν, ὅ δή λέγεται, ἐπελάβετο σωμάτων· οἷς παρά τόν λόγον ἐνεργούμενος, διά τήν αὐτόν ἐκνικήσασαν αἴσθησιν, τῆς μέν κατά ψυχήν λύπης γεννήτωρ καθίσταται, συχναῖς ταῖς κατά συνείδησιν μάστιξιν αἰκιζόμενος· τῆς δέ κατ᾿ αἴσθησιν ἡδονῆς ἀρίδηλος γίνεται ποιητής, ταῖς ἐπινοίαις τῶν περιποιητικῶν τρόπων τῆς σαρκός λιπαινόμενος. Εἰ δέ τήν πρός αἴσθησιν, ἅμα τῇ προσβολῇ τῶν ὁρωμένων διατεμών ἐπιφάνειαν, τούς πνευματικούς τῶν ὄντων καθαρούς τῶν ἐπ᾿ αὐτοῖς σχημάτων θεάσεται λόγους, τήν μέν τῆς ψυχῆς ἡδονήν κατειργάσατο, μηδενί τῶν αἰσθητῶν θεωρουμένων κρατουμένης, τήν δέ τῆς αἰσθήσεως συνεστήσατο λύπην, πάντων κατά φύσιν τῶν αἰσθητῶν ἐστερημένης.","english":"(5) The mind, when it considers sensation to be a power proper to it by nature and becomes entangled in the appearances of sensible things, devises fleshly pleasures, being unable to pass beyond the nature of visible things, held fast by its passionate relation to sensation.\n\n(6) If it is not possible for the mind to pass over to the noetic realities akin to it apart from the contemplation of the sensible things set before it as intermediaries, and this is altogether impossible without the sensation that is composed with it and naturally akin to sensible things, then reasonably, if the mind, having set these before it, becomes entangled in the appearances of visible things, supposing the sensation composed with it to be a natural activity, it has fallen away from the noetic realities that are according to nature, and with both hands, as the saying goes, it has laid hold of bodies that are contrary to nature. Being activated in them contrary to reason, because of the sensation that has prevailed within it, it becomes the begetter of grief according to the soul, being tormented by the frequent scourges of conscience, and it becomes the manifest maker of pleasure according to sensation, being anointed by the devices of the ways that procure the flesh. But if, cutting off at once the relation to sensation at the very impact of the things seen, it contemplates the spiritual and pure principles of beings apart from their shapes, it has wrought the pleasure of the soul, since it is held captive by none of the sensible things contemplated, and it has established the grief of sensation, since sensation is deprived of all sensible things according to nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"(ζ΄) Ἐπειδή τήν μέν τῆς ψυχῆς λύπην, ἤγουν τόν πόνον (ταὐτόν γάρ ἀλλήλοις ἀμφότερα), ἡ κατ᾿ αἴσθησιν ἡδονήν συνίστησι· τήν δέ τῆς αἰσθήσεως λύπην, ἤγουν τόν πόνον, ἡ κατα ψυχήν ποιεῖν ἡδονή πέφυκεν, εἰκότως ὁ τῆς κατ᾿ ἐλπίδα ζωῆς τοῦ Θεοῦ καί Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, δι᾿ ἀναστάσεως νεκρῶν εἰς κληρονομίαν ἄφθαρτον καί ἀμίαντον καί ἀμάραντον τετηρημένην ἐν οὐρανοῖς, ἐφιέμενος, κατά μέν τήν ψυχήν ἀγαλλίασιν ἔχει, χαράν ἀνεκλάλητον, διηνεκῶς τῇ τῶν μελλόντων ἐλπίδι γαννύμενος ἀγαθῶν· κατά δέ τήν σάρκα καί τήν αἴσθησιν, ἤγουν τούς ἐκ τῶν ποικίλων πειρασμῶν ἐπιγινομένους αὐτῇ πόνους, καί τάς ἐπ᾿ αὐτοῖς ὀδύνας. Πάσῃ γάρ ἀρετῇ, ἡδονή καί πόνος παρέπεται· πόνος μέν σαρκός, ἐστερημένης τῆς προσηνοῦς καί λειοτέρας αἰσθήσεως· ἡδονή δέ ψυχῆς, παντός αἰσθητοῦ καθαροῖς ἐντρυφώσης τοῖς ἐν πνεύματι λόγοις. (η΄) Δέον ἐστί τόν νοῦν κατά τήν παροῦσαν ζωήν (τοῦτο γάρ μοι νοεῖται, τό νῦν), κατά σάρκα λυπούμενον, διά τούς πολλούς πόνους τῶν ὑπέρ ἀρετῆς αὐτῷ προσαγομένων πειρασμῶν, ἀεί χαίρειν κατά ψυχήν, καί ἤδεσθαι διά τήν ἐλπίδα τῶν αἰωνίων ἀγαθῶν, κἄν ἔχῃ καταπονουμένην τήν αἴσθησιν. Οὐ γάρ ἄξια τά παθήματα τοῦ νῦν καιροῦ πρός τήν μέλλουσαν δόξαν ἀποκαλύπτεσθαι εἰς ἡμᾶς, φησίν ὁ θεῖος Ἀπόστολος.","english":"(7) Since pleasure according to sensation produces the soul's grief, that is, its pain (for both are the same as each other), and the pleasure according to the soul naturally produces the grief of sensation, that is, its pain, reasonably the one who aspires to the life of God and our Savior Jesus Christ according to hope, the life through the resurrection of the dead into an inheritance incorruptible and undefiled and unfading, kept in the heavens, has exultation according to the soul, joy inexpressible, continually rejoicing in the hope of the good things to come; but according to the flesh and sensation, he has the pains that come upon it from various temptations, and the distresses that follow them. For every virtue is accompanied by pleasure and pain: pain of the flesh, which is deprived of the pleasant and smoother sensation; and pleasure of the soul, which delights in all the pure spiritual meanings of things perceptible. (8) It is necessary that the mind in the present life (for this is what I understand by \"now\"), while it grieves according to the flesh because of the many pains of the temptations brought upon it for the sake of virtue, always rejoice according to the soul and be glad because of the hope of eternal good things, even if it has its sensation worn down by toil. For the sufferings of the present time are not worthy to be compared with the glory that is to be revealed in us, says the divine Apostle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"(θ΄) Ψυχῆς, ἡ σάρξ, ἀλλ᾿ οὐ σαρκός ἡ ψυχή· τοῦ γάρ κρείττονος, φησί, τό ἧττον, ἀλλ᾿ οὐ τοῦ ἥττονος τό κρεῖττον. Οὐκοῦν, ἐπειδή τῇ σαρκί διά τήν παράβασιν ἐνεφύρη τῆς ἁμαρτίας ὁ νόμος, ὅπερ ἐστίν ἡ κατ᾿ αἴσθησιν ἡδονή, δι᾿ ἥν διά πόνων κατεκρίθη τῆς σαρκός ὁ θάνατος, εἰς τήν τοῦ νόμου τῆς σαρκός ἀναίρεσιν ἐπινενοημένος, ὁ διαγνούς ὅτι διά τήν ἁμαρτίαν εἰς τήν αὐτῆς ἀναίρεσιν ἐπεισῆλθεν ὁ θάνατος, ἀεί χαίρουσαν ἔχει τήν ψυχήν, διά πόνων ποικίλων θεωμένην ἀπογινόμενον τῆς οἰκείας σαρκός τόν νόμον τῆς ἁμαρτίας, πρός ὑποδοχήν τῆς\n\nμελλούσης ἐν πνεύματι μακαρίας ζωῆς, ἧς ἄλλως οὐκ ἔστι τυχεῖν, μή πρότερον κενωθέντος ὡς ἐξ ἀγγείου τινός τῆς σαρκός ἐν τῇ παρούσῃ ζωῇ, κατά τήν πρός αὐτήν σχέσιν τῆς γνώμης, τοῦ νόμου τῆς ἁμαρτίας. (ι΄) Ὁ τῇ ἀρετῇ κατά σάρκα διά τούς πόνους λυπούμενος, ἐν αὐτῇ χαίρει τῇ ἀρετῇ κατά ψυχήν, ὡς παροῦσαν θεώμενος τήν τῶν μελλόντων εὐπρέπειαν· ὑπέρ ἧς, κατά τόν μέγαν Δαβίδ, τῇ κατά γνώμην ἀπογενέσει τῆς σαρκός, καθ᾿ ἑκάστην ἀποθνήσκει τήν ἡμέραν, ὁ κατά τήν τῆς ψυχῆς ἐν πνεύματι γένεσιν ἀεί καινιζόμενος, ἅτε δή καί τήν ἡδονήν ἔχων σωτήριον, καί τήν λύπην ὠφέλιμον. Λύπην γάρ φαμεν, οὐ τήν παράλογον καί τῶν πολλῶν, ἐπί στερήσει παθῶν ἤ πραγμάτων ὑλικῶν τήν ψυχήν βασανίζουσαν, ὡς τάς ὁρμάς παρά φύσιν ἐφ᾿ ἅ μή δεῖ, καί τάς ἀποφυγάς ἀφ᾿ ὧν μή δεῖ ποιουμένων· ἀλλά τήν λελογισμένην, καί τοῖς τά θεῖα σοφοῖς ἐγκριθεῖσαν, καί τό παρόν κακόν ὑποσημαίνουσαν·","english":"(8) The flesh is of the soul, but the soul is not of the flesh; for, he says, the lesser belongs to the greater, but the greater does not belong to the lesser. Therefore, since by reason of the transgression the law of sin was breathed into the flesh—which is pleasure according to sensation, through which the death of the flesh was condemned to come by pains—death was devised for the removal of the law of the flesh. The one who recognizes that death entered because of sin for its own removal keeps his soul always rejoicing, as by various pains it contemplates the law of sin of its own flesh dying away, for the reception of the\n\nblessed life to come in the Spirit, which it is otherwise impossible to obtain unless the law of sin has first been emptied out, as from some vessel, from the flesh in the present life, according to the disposition of the will toward it. (9) The one who is grieved in the flesh for virtue's sake because of its pains rejoices in that same virtue according to the soul, contemplating as present the beauty of things to come; for its sake, according to the great David, by the dying away of the flesh in will, he dies each day, being always renewed according to the soul's birth in the Spirit, inasmuch as he has both a saving pleasure and a profitable grief. For we call grief not the irrational grief of the many, which torments the soul at the deprivation of passions or material things—as when they make their impulses contrary to nature toward what they should not, and their avoidances from what they should not—but the reasoned grief, approved by those wise in divine things, which signifies the present evil;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"παρόν γάρ κακόν, φασίν εἶναι τήν λύπην, συνισταμένην μέν κατά ψυχήν, ὅταν ἡ κατ᾿ αἴσθησιν ἡδονή τῆς λογικῆς κρατῇ διακρίσεως· ὑφισταμένην δέ κατ᾿ αἴσθησιν, ὅταν τῆς ψυχῆς κατ᾿ ἀρετήν ἀκωλύτως ὁ δρόμος ἀνύηται· τοσοῦτον ἐπάγων τῇ αἰσθήσει τούς πόνους, ὅσον ἡδονήν ἐμποιεῖ καί χαράν τῇ ψυχῇ, τῷ Θεῷ προσαγομένῃ, διά τῆς συγγενοῦς κατ᾿ ἀρετήν τε καί γνῶσιν ἐλλάμψεως.\n\n(ια΄) Ἡδονήν λέγει σωτήριον, τήν ἐπ᾿ ἀρετῇ χαράν τῆς ψυχῆς· ὠφέλιμον δέ λύπην, τήν ὑπέρ ἀρετῆς ὀδύνην τῆς σαρκός. Ὁ γοῦν πάθεσι προστετηκώς καί πράγμασιν, ἐφ᾿ ἅ μή δεῖ τάς ὁρμάς ποιεῖται· καί ὁ τάς ποιητικάς τῆς τῶν παθῶν καί τῶν πραγμάτων στερήσεως συμβάσεις οὐκ ἀσπαζόμενος, ἀφ᾿ ὧν μή δεῖ τάς ἀποφυγάς ποιεῖται.\n\n(ιβ΄) Οὔτε ἡ θεία χάρις ἐνεργεῖ φωτισμούς γνώσεως, οὐκ ὄντος τοῦ κατά δύναμιν φυσικήν δεχομένου τόν φωτισμόν· οὔτε μήν τό δεκτικόν δίχα τῆς χορηγούσης χάριτος, τόν φωτισμόν ἐνεργεῖ γνώσεως. (ιγ΄) Οὔτε ἡ χάρις τοῦ παναγίου Πνεύματος ἐνεργεῖ σοφίαν ἐν τοῖς ἁγίοις, χωρίς τοῦ ταύτην δεχομένου νοός· οὔτε γνῶσιν χωρίς τῆς δεκτικῆς τοῦ λόγου δυνάμεως· οὔτε πίστει ἄνευ τῆς κατά νοῦν καί λόγον τῶν μελλόντων καί πᾶσι τέως ἀδήλων πληροφορίας· οὔτε ἰαμάτων χαρίσματα, δίχα τῆς κατά φύσιν φιλανθρωπίας· οὔτε τι ἕτερον τῶν λοιπῶν χαρισμάτων, χωρίς τῆς ἑκάστου δεκτικῆς ἕξεώς τε καί δυνάμεως· οὔτε μήν πάλιν ἕν τῶν ἀπηριθμημένων ἄνθρωπος κτήσεται κατά δύναμιν φυσικήν, δίχα τῆς χορηγούσης ταῦτα θείας δυνάμεως. Καί δηλοῦσι τοῦτο σαφῶς πάντες ἅγιοι, μετά τάς ἀποκαλύψεις τῶν θείων, ζητοῦντες τῶν ἀποκαλυφθέντων τούς λόγους.","english":"For they say that the present evil is grief, constituted in the soul when sensory pleasure prevails over rational discernment; and subsisting in the senses when the soul's course in virtue proceeds unhindered; inflicting labors on the senses to the same degree that it produces pleasure and joy in the soul when it is brought near to God through the illumination akin to it in virtue and knowledge.\n\n(11) He calls saving pleasure the joy of the soul in virtue; and beneficial grief the pain of the flesh for the sake of virtue. So then, the one who is attached to passions and to things toward which he does not ought to make his impulses; and the one who does not welcome the agreements productive of the deprivation of passions and of things, from which he does not ought to make his avoidances.\n\n(12) Neither does divine grace effect illuminations of knowledge when there is no one receiving the illumination according to natural capacity; nor indeed does the receptive capacity, apart from the grace that supplies it, effect the illumination of knowledge. (13) Nor does the grace of the all-holy Spirit effect wisdom in the saints apart from the mind that receives it; nor knowledge apart from the receptive power of the word; nor faith without the full assurance, according to mind and reason, of things to come and for the present unknown to all; nor gifts of healings apart from natural love for humanity; nor any other of the remaining gifts apart from the receptive habit and power of each; nor indeed, in turn, will a man acquire one of the enumerated things according to natural capacity apart from the divine power that supplies them. And all the saints make this clear, after the revelations of divine things, seeking the principles of the things revealed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"(ιδ΄) Ὁ δίχα πάθους αἰτῶν, λαμβάνει τήν τοῦ ἐνεργεῖν δύνασθαι χάριν κατά τήν πρᾶξιν τάς ἀρετάς· καί ὁ ζητῶν ἀπαθῶς, εὑρίσκει κατά τήν φυσικήν θεωρίαν τήν ἐν τοῖς οὖσιν ἀλήθειαν, καί ὁ κρούων ἀπαθῶς τήν θύραν τῆς γνώσεως, ἀκωλύτως εἰς τήν ἀπόκρυφον τῆς μυστικῆς θεολογίας ἐλεύσεται χάριν. (ιε΄) Ὁ ἀπαθῶς τά θεῖα ζητῶν, πάντως λήψεται τό ζητούμενον. Ὁ δέ μετά τινος πάθους ζητῶν, ἀποτεύξεται τοῦ ζητουμένου. Φησί γάρ, Αἰτεῖτε, καί οὐ λαμβάνετε, διότι κακῶς αἰτεῖτε.\n\n(ιστ΄) Ζητεῖ ἐν ἡμῖν τήν τῶν ὄντων γνῶσιν τό Πνεῦμα τό ἅγιον, καί ἐρευνᾷ· ἀλλ᾿ οὐκ ἑαυτῷ ζητεῖ τό ζητούμενον, ὅτι Θεός, καί πάσης ἐπέκεινα γνώσεως· ἀλλ᾿ ἡμῖν τοῖς δεομένοις τῆς γνώσεως· ὥσπερ ἀμέλει καί ὁ Λόγος γίνεται σάρξ, οὐχ ἑαυτῷ, ἀλλ᾿ ἡμῖν τό διά τῆς σαρκός ἐξανύων μυστήριον. Ὡς γάρ χωρίς σαρκός νοερῶς ἐψυχωμένης, οὐκ ἐνήργει θεοπρεπῶς τά κατά φύσιν ὁ Λόγος τῆς σαρκός, οὕτως οὐδέ τό Πνεῦμα τό ἅγιον ἐν τοῖς ἁγίοις ἐνεργεῖ τάς γνώσεις τῶν μυστηρίων, χωρίς τῆς κατά φύσιν ζητούσης τε καί ἐρευνώσης τήν γνῶσιν δυνάμεως.","english":"(14) The one who asks without passion receives the grace of being able to accomplish the virtues in practice; and the one who seeks without passion finds, through natural contemplation, the truth that is in existing things; and the one who knocks without passion at the door of knowledge will enter without hindrance into the hidden grace of mystical theology. (15) The one who seeks divine things without passion will certainly receive what he seeks. But the one who seeks with some passion will fail to obtain what he seeks. For it says, You ask and do not receive, because you ask wrongly.\n\n(16) The Holy Spirit seeks the knowledge of existing things in us, and searches it out; but it does not seek what is sought for itself, because it is God and beyond all knowledge; rather, it seeks it for us who need knowledge; just as, indeed, the Word also becomes flesh, not for itself, but for us, accomplishing through the flesh the mystery. For just as, without flesh rationally ensouled, the Word of the flesh did not accomplish the things according to nature in a God-befitting way, so too the Holy Spirit does not accomplish in the saints the knowledge of the mysteries without the power that by nature seeks and searches out knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"(ιζ΄) Ὥσπερ οὐκ ἔστι χωρίς ἡλιακοῦ φωτός ὀφθαλμόν ἀντιλαμβάνεσθαι τῶν αἰσθητῶν, οὕτω δίχα πνευματικοῦ φωτός νοῦς ἀνθρώπινος οὔποτ᾿ ἄν δέξεται θεωρίαν πνευματικήν. Τό μέν γάρ αἰσθητόν φῶς, κατά φύσιν φωτίζει τήν αἴσθησιν πρός τήν τῶν σωματικῶν ἀντίληψιν· τό δέ πνευματικόν, πρός τήν θεωρίαν τόν νοῦν καταυγάζει πρός κατανόησιν τῶν ὑπέρ αἴσθησιν. (ιη΄) Τάς μέν ζητητικάς τε καί ἐρευνητικάς τῶν θείων δυνάμεις οὐσιωδῶς ἔχει καταβεβλημένας αὐτῇ παρά τοῦ Κτίσαντος κατ᾿ αὐτήν τήν εἰς τό εἶναι πάροδον, ἡ τῶν ἀνθρώπων φύσις· τάς δέ τῶν θείων ἀποκαλύψεις, κατά χάριν ἡ τοῦ παναγίου Πνεύματος ἐπιφοιτῶσα ποιεῖται δύναμις. Ἐπειδή δέ κατ᾿ ἀρχάς διά τῆς ἁμαρτίας, τῇ φύσει τῶν ὁρατῶν ταύτας ὁ πονηρός προσήλωσε τάς δυνάμεις, καί οὐκ ἦν ὁ συνιών ἤ ἐκζητῶν τόν Θεόν, πάντων τῶν μετειληφότων τῆς φύσεως, τήν νοεράν τε καί λογικήν δύναμιν ἐχόντων περιγεγραμμένην τῇ ἐπιφανείᾳ τῶν αἰσθητῶν, καί μηδεμίαν κεκτημένων ἔννοιαν τῶν ὑπέρ αἴσθησιν, εἰκότως ἡ τοῦ παναγίου Πνεύματος χάρις, τοῖς μή κατά πρόθεσιν ἐνδιαθέτως ὑπό τήν ἀπάτην γενομένοις, τῶν ὑλικῶν ἀφηλώσασα, τήν προσηλωμένην ἀποκατέστησεν δύναμιν· ἦν καθαράν ἀπολαβόντες διά τῆς χάριτος, πρῶτον ἐζήτησαν καί ἠρεύνησαν, καί οὕτως ἐξεζήτησαν καί ἐξηρεύνησαν, διά τῆς αὐτῆς δηλαδή τοῦ Πνεύματος χάριτος.","english":"(17) Just as it is impossible to perceive sensible things with the eye apart from the light of the sun, so the human mind will never receive spiritual contemplation without spiritual light. For sensible light naturally illuminates the senses for the apprehension of bodily things, while spiritual light illumines the mind for contemplation, for the understanding of things beyond sense. (18) Human nature has, by its very constitution, the powers that search out and investigate divine things implanted in it by the Creator at the very moment of its coming into being; but the revelations of divine things are brought about by the grace of the all-holy Spirit, which comes upon it with power. Since, however, in the beginning the evil one, through sin, fastened these powers of nature to the things that are seen, and there was none who understood or who sought after God—since all who had partaken of nature had their intellectual and rational power circumscribed by the surface of sensible things and possessed no conception of things beyond sense—for this reason the grace of the all-holy Spirit, rightly, loosed from material things those who had come under deception not by their own choice but in their disposition, and restored the power that had been fastened down. Receiving it pure through grace, they first sought and investigated, and so they sought out and investigated, evidently through the same grace of the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"(ιθ΄) Σωτηρία δηλαδή ψυχῶν, κυρίως ἐστί, τό τέλος τῆς πίστεως. Τέλος δέ πίστεώς ἐστιν, ἡ τοῦ πιστευθέντος ἀληθής ἀποκάλυψις. Ἀληθής δέ τοῦ πιστευθέντος ἐστίν ἀποκάλυψις, ἡ κατά ἀναλογίαν τῆς ἐν ἑκάστῳ πίστεως ἄῤῥητος τοῦ πεπιστευμένου περιχώρησις. Περιχώρησις δέ τοῦ πεπιστευμένου καθέστηκεν, ἡ πρός τήν ἀρχήν κατά τό τέλος τῶν πεπιστευκότων ἐπάνοδος. Ἡ δέ πρός τήν οἰκείαν ἀρχήν κατά τό τέλος τῶν πεπιστευκότων ἐπάνοδός ἐστιν, ἡ τῆς ἐφέσεως πλήρωσις. Ἐφέσεως δέ πλήρωσίς ἐστιν, ἡ περί τό ἐφετόν τῶν ἐφιεμένων ἀεικίνητος στάσις. Ἀεικίνητος δέ στάσις περί τό ἐφετόν τῶν ἐφιεμένων ἐστίν, ἡ τοῦ ἐφετοῦ διηνεκής τε καί ἀδιάστατος ἀπόλαυσις. Ἀπόλαυσις δέ διηνεκής τε καί ἀδιάστατος τοῦ ἐφετοῦ, ἡ τῶν ὑπέρ φύσιν θείων καθέστηκε μέθεξις. Μέθεξις δέ τῶν ὑπέρ φύσιν θείων ἐστίν, ἡ πρός τό μετεχόμενον τῶν μετεχόντων ὁμοίωσις. Ἡ δέ πρός τό μετεχόμενον τῶν μετεχόντων ὁμοίωσίς ἐστιν, ἡ κατ᾿ ἐνέργειαν πρός αὐτό τό μετεχόμενον τῶν μετεχόντων δι᾿ ὁμοιότητος ἐνδεχομένη ταυτότης. Ἡ δέ τῶν μετεχόντων ἐνδεχομένη κατ᾿ ἐνέργειαν δι᾿ ὁμοιότητος ταυτότης, ἡ δι᾿ ὁμοιότητος πρός τό μετεχόμενόν ἐστι θέωσις τῶν ἀξιουμένων θεώσεως. (κ΄) Οὐκ ἔχει ἡ φύσις τῶν ὑπέρ φύσιν τούς λόγους, ὥσπερ οὐδέ τῶν παρά φύσιν τούς νόμους. Ὑπέρ φύσιν δέ λέγω, τήν θείαν καί ἀνεννόητον ἡδονήν, ἥν ποιεῖν πέφυκεν ὁ Θεός φύσει, κατά χάριν τοῖς ἀξίοις ἑνούμενος· παρά φύσιν δέ, τήν κατά στέρησιν ταύτης συνισταμένην ἀνεκλάλητον ὀδύνην, ἥν ποιεῖν εἴωθεν ὁ Θεός φύσει, παρά τήν χάριν τοῖς ἀναξίοις ἑνούμενος.","english":"(19) Salvation of souls, that is to say, is properly the end of faith. And the end of faith is the true revelation of what has been believed. And the true revelation of what has been believed is the ineffable interpenetration of the believed object, in proportion to the faith in each person. And the interpenetration of the believed object is the return of those who have believed to the beginning, in accordance with the end. And the return of those who have believed to their own beginning, in accordance with the end, is the fulfillment of desire. And the fulfillment of desire is the ceaselessly moving stability of those who desire, around the object of desire. And the ceaselessly moving stability of those who desire around the object of desire is the continuous and uninterrupted enjoyment of the object of desire. And the continuous and uninterrupted enjoyment of the object of desire is the participation in the divine things that are above nature. And the participation in the divine things that are above nature is the likeness of the participants to the object participated. And the likeness of the participants to the object participated is the identity, possible in activity through similarity, of the participants with the object participated itself. And the identity, possible in activity through similarity, of the participants is the deification, through similarity, of those deemed worthy of deification, toward the object participated. (20) The nature does not contain the principles of things above nature, just as it does not contain the laws of things contrary to nature. By \"above nature\" I mean the divine and inconceivable pleasure, which God is naturally disposed to produce when by grace he is united to those who are worthy; by \"contrary to nature,\" the ineffable pain that consists in the privation of this, which God is accustomed to produce when, contrary to grace, he is united to those who are unworthy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Κατά γάρ τήν ὑποκειμένην ἑκάστῳ ποιότητα τῆς διαθέσεως, ὁ Θεός τοῖς πᾶσιν ἑνούμενος, ὡς οἶδεν αὐτός, τήν αἴσθησιν ἑκάστῳ παρέχεται, καθώς ἐστιν ἕκαστος ὑφ᾿ ἑαυτοῦ διαπεπλασμένος, πρός ὑποδοχήν τοῦ πάντως πᾶσιν ἑνωθησομένου κατά τό πέρας τῶν αἰώνων. (κα΄) Τούς ἐκζητοῦντας ἐν πνεύματι τήν τῶν ψυχῶν σωτηρίαν, καί ἐξερευνῶντας τούς ταύτης πνευματικούς τῆς σωτηρίας λόγους τε καί τρόπους, ὁδηγεῖ πρός κατανόησιν τό Πνεῦμα τό ἅγιον, οὐκ ἐῶν ἀκίνητον αὐτοῖς μένειν, καί ἀνενέργητον τήν δι᾿ ἧς τά θεῖα ἐκζητεῖν πεφύκασι δύναμιν. (κβ΄) Πρῶτόν τις ζητεῖ τῇ προαιρέσει νεκρῶσαι τήν ἁμαρτίαν, καί τήν προαίρεσιν τῇ ἁμαρτίᾳ· καί οὕτως ἐρευνᾷ, πῶς δεῖ καί ποίῳ τρόπῳ νεκρῶσαι ταύτας ἀλλήλαις. Καί πάλιν μετά τήν τούτων ἀλλήλαις τελείαν νέκρωσιν,\n\nζητεῖ τήν κατ᾿ ἀρετήν τῆς προαιρέσεως, καί τῆς ἀρετῆς τήν κατά προαίρεσιν ζωήν· καί οὕτως ἐρευνᾷ, πῶς δεῖ καί ποίῳ τρόπῳ τήν ἐν ἀλλήλαις τούτων δημιουργῆσαι ζωήν. Ἔστιν οὖν ὡς ἐν ὁρισμῷ λαβεῖν,ἡ μέν ζήτησις, ὄρεξις καταθυμίου τινός· ἡ δέ ἐρεύνησις, τρόπος τῆς πρός τό καταθύμιον ὀρέξεως ἀνυστικός. (κγ΄) Δεῖ ὡς ἀληθῶς τόν σωθησόμενον, μή μόνον τῇ προαιρέσει νεκρῶσαι τήν ἁμαρτίαν, ἀλλά καί αὐτήν τήν προαίρεσιν τῇ ἁμαρτίᾳ· καί μή μόνον ἀναστῆσαι τῇ ἀρετῇ τήν προαίρεσιν, ἀλλά καί αὐτήν τῇ προαιρέσει τήν ἀρετήν· ἵνα νεκρά νεκρᾶς, ὅλη ὅλης τῆς ἁμαρτίας διαιρεθεῖσα μή αἰσθάνηται, καί ζῶσα ζώσης, ὅλη ὅλης τῆς ἀρετῆς ἐπαισθάνηται, καθ᾿ ἕνωσιν ἀδιάστατον ἡ προαίρεσις. Ὁ γάρ νεκρώσας τῇ ἁμαρτίᾳ τήν προαίρεσιν, σύμφυτος γέγονε τῷ ὁμοιώματι τοῦ θανάτου τοῦ Χριστοῦ·","english":"For in accordance with the quality of disposition that underlies each person, God, uniting himself to all as he himself knows, grants perception to each one, in the measure that each has been formed by himself, for the reception of him who will at the end of the ages be altogether united to all. (21) Those who seek in the Spirit the salvation of souls, and who search out the spiritual principles and modes of this salvation, the Holy Spirit guides to understanding, not allowing the power by which they are naturally disposed to seek divine things to remain unmoved and inactive in them. (22) First a person seeks by choice to put sin to death, and choice to sin; and thus he searches how and in what manner one must put these to death for one another. And again, after the perfect putting to death of these for one another, he seeks the life of choice according to virtue, and the life of virtue according to choice; and thus he searches how and in what manner one must bring about the life of these in one another. It is therefore possible to grasp, as it were, in a definition: seeking is the desire for something desired; and searching is the mode of desire that accomplishes the desired thing. (23) It is truly necessary for the one who is to be saved not only to put sin to death by choice, but also choice itself to sin; and not only to raise up choice by virtue, but also virtue itself by choice; so that, dead to a dead thing, wholly separated from the whole of sin, he may not perceive it, and living to a living thing, wholly perceptive of the whole of virtue, choice may be joined to it in an inseparable union. For he who has put choice to death to sin has become conformed to the likeness of the death of Christ;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"καί ὁ ταύτην ἀναστήσας τῇ δικαιοσύνῃ, σύμφυτος γέγονε καί τῆς ἀναστάσεως αὐτοῦ.\n\n(κδ΄) Ἡ ἁμαρτία καί ἡ προαίρεσις νεκρούμεναι ἀλλήλαις, διπλῆν ἔχουσι πρός ἀλλήλας τήν ἀναισθησίαν. Καί ἡ δικαιοσύνη καί ἡ προαίρεσις, ἀλλήλαις ἔχουσαι τήν ζωήν, διπλῆν ἔχουσι τήν αἴσθησιν. (κε΄) Θεός ὑπάρχων φύσει καί ἄνθρωπος ὁ Χριστός, ὑφ᾿ ἡμῶν ὡς Θεός ὑπέρ φύσιν χάριτι κληρονομεῖται, κατά τήν ἄῤῥητον μέθεξιν· καί δι᾿ ἡμᾶς ἐν εἴδει τῷ καθ᾿ ἡμᾶς ὡς ἄνθρωπος ἡμᾶς οἰκειούμενος, ἑαυτόν κληρονομεῖ σύν ἡμῖν κατά τήν ἀνεννόητον συγκατάβασιν· ὅν τῷ πνεύματι μυστικῶς οἱ ἅγιοι προθεωρήσαντες, ἐδιδάχθησαν ὡς χρή τῆς κατά τό μέλλον φανησομένης διά τήν ἀρετήν ἐν Χριστῷ δόξης, τά εἰς αὐτόν ὑπέρ ἀρετῆς κατά τό παρόν προκαθηγεῖσθαι παθήματα. (κστ΄) Ὁ μέν νοῦς κατά μόνην τήν ἔφεσιν ἀγνώστως πρός τήν τῶν ὄντων αἰτίαν κινούμενος, ζητεῖ μόνον· ὁ δέ λόγος, τούς ἐν τοῖς οὖσιν ἀληθεῖς ποικίλως ἐφοδεύων ἐρευνᾶ λόγους. (κζ΄) Ζήτησίς ἐστιν ἡ τοῦ νοῦ πρώτη τε καί ἁπλῆ πρός τήν ἰδίαν αἰτίαν μετ᾿ ἐφέσεως κίνησις· ἐρεύνησις δέ ἐστιν, ἡ πρώτη τε καί ἁπλῆ τοῦ λόγου περί τήν ἰδίαν αἰτίαν μετά τινος ἐννοίας διάκρισις. Ἐκζήτησις δέ πάλιν ἐστίν, ἡ τοῦ νοῦ κατ᾿ ἐπιστήμην γνωστική πρός τήν ἰδίαν αἰτίαν μετά τινος ζεούσης ἐφέσεως κίνησις· ἐξερεύνησις δέ ἐστιν, ἡ τοῦ λόγου κατ᾿ ἐνέργειαν τῶν ἀρετῶν περί τήν ἰδίαν αἰτίαν μετά τινος ἔμφρονος καί σοφῆς ἐννοίας γινομένη διάκρισις.","english":"And he who raised her up by righteousness has become planted together with his resurrection.\n\n(24) Sin and free choice, when they are put to death, have a twofold insensibility toward each other. And righteousness and free choice, having life in each other, have a twofold perception. (25) Christ, being God by nature and man, is inherited by us as God beyond nature by grace, through the ineffable participation; and for our sake, in the form that is ours, as man he makes us his own, and inherits himself together with us through the incomprehensible condescension; him the saints, having mystically foreseen in the Spirit, were taught how they ought, for the sake of virtue, to take precedence in the present life over the sufferings that come upon him, in view of the glory that will be revealed in Christ in the future because of virtue. (26) The intellect, moved by desire alone, unknowingly, toward the cause of beings, seeks only; but the reason, traversing in various ways the true principles in beings, searches out the principles. (27) Seeking is the intellect's first and simple movement toward its own cause, with desire; and searching is the reason's first and simple discernment concerning its own cause, with some conception. And inquiry again is the intellect's cognitive movement toward its own cause, according to knowledge, with a certain fervent desire; and investigation is the reason's discernment concerning its own cause, according to the activity of the virtues, arising with some prudent and wise conception.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"(κη΄) Οἱ ἅγιοι καί θεῖοι προφῆται, περί τῆς σωτηρίας τῶν ψυχῶν ἐκζητήσαντές τε καί ἐξερευνήσαντες, διάπυρον εἶχον καί ζέουσαν μετ᾿ ἐπιστήμης καί γνώσεως πρός τόν Θεόν τήν τοῦ νοῦ κατ᾿ ἔφεσιν κίνησιν, καί ἔμφρονα καί σοφήν τήν τοῦ λόγου κατά τήν ἐνέργειαν τῶν θείων διάκρισιν· οὕς οἱ μιμούμενοι, μετά γνώσεως καί ἐπιστήμης τήν τῶν ψυχῶν ἐκζητοῦσι σωτηρίαν, καί μετά φρονήσεως καί σοφίας ἐξερευνῶντες, μετέρχονται τήν ἐν τοῖς θείοις ἔργοις διάκρισιν. (κθ΄) Διττήν οἶδε τήν τῶν θείων γνῶσιν ὁ λόγος, τήν μέν, σχετικήν, ὡς ἐν λόγῳ μόνῳ κειμένην καί νοήμασι, καί τήν κατ᾿ ἐνέργειαν τοῦ γνωσθέντος διά πείρας οὐκ ἔχουσαν αἴσθησιν, δι᾿ ἧς κατά τήν παροῦσαν ζωήν οἰκονομούμεθα· τήν δέ, κυρίως ἀληθινήν, ἐπί μόνῃ τῇ πείρᾳ, κατ᾿ ἐνέργειαν δίχα λόγου καί νοημάτων, ὅλην τοῦ γνωσθέντος κατά χάριν μεθέξει παρεχομένην τήν αἴσθησιν, δι᾿ ἧς κατά τήν μέλλουσαν λῆξιν, τήν ὑπέρ φύσιν ὑποδεχόμεθα θέωσιν ἀπαύστως ἐνεργουμένην. Καί τήν μέν σχετικήν, ὡς ἐν λόγῳ κειμένην καί τοῖς νοήμασι, κινητικήν εἶναί φασι, τῆς πρός τήν μεθέξει κατ᾿ ἐνέργειαν γνῶσιν ἐφέσεως· τήν δέ κατ᾿ ἐνέργειαν, διά τῆς πείρας μεθέξει παρεχομένην τοῦ γνωσθέντος τήν αἴσθησιν, ἀφαιρετικήν εἶναι τῆς ἐν λόγῳ κειμένης καί νοήμασι γνώσεως.","english":"(28) The holy and divine prophets, having sought out and searched out concerning the salvation of souls, had a fiery and boiling movement of the mind toward God in desire, together with understanding and knowledge, and a prudent and wise discernment of reason in the activity of divine things. Those who imitate them seek out the salvation of souls with knowledge and understanding, and searching out with prudence and wisdom, they pursue discernment in divine works. (29) The word knows a twofold knowledge of divine things: the one, relational, as it lies in reason alone and in concepts, and does not have the perception of the known thing in activity through experience, by which we are governed in the present life; the other, properly true, rests on experience alone, in activity apart from reason and concepts, providing wholly the perception of the known thing by grace through participation, by which, in the future state, we receive the deification beyond nature, ceaselessly active. And they say that the relational knowledge, as it lies in reason and concepts, is motive of the desire for knowledge in activity through participation; while the knowledge in activity, providing through experience the perception of the known thing by participation, is the remover of the knowledge that lies in reason and concepts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"(λ΄) Διττήν εἶναι λέγειν τήν γνῶσιν, τήν μέν, ἐν λόγῳ κειμένην καί θείοις νοήμασι, κατ᾿ εἶδος παροῦσαν τήν αἴσθησιν τῶν νοηθέντων οὐκ\n\nἔχουσαν· τήν δέ, κατ᾿ ἐνέργειαν μόνην ἔχουσαν, δίχα λόγου καί νοημάτων τῶν ἀληθῶν τήν κατ᾿ εἶδος ἀπόλαυσιν. Ἐπειδή γάρ διά γνώσεως ὁ λόγος τό γνωστόν πέφυκεν ὑποσημαίνειν, κινεῖ τήν ἔφεσιν τῶν δι᾿ αὐτοῦ κινουμένων, πρός τήν τοῦ σημανθέντος ἀπόλαυσιν.\n\n(λα΄) Ἀμήχανον εἶναί φασιν οἱ σοφοί, συνυπάρχειν τῇ πείρᾳ τοῦ Θεοῦ, τόν περί αὐτοῦ λόγον, ἤ τῇ αἰσθήσει τοῦ Θεοῦ, τήν περί αὐτοῦ νόησιν. Λόγον δέ περί Θεοῦ φημι, τήν ἐκ τῶν ὄντων ἀναλογίαν τῆς περί αὐτοῦ γνωστικῆς θεωρίας· αἴσθησιν δέ, τήν ἐν τῇ μεθέξει πεῖραν τῶν ὑπέρ φύσιν ἀγαθῶν· νόησιν δέ, τήν ἐκ τῶν ὄντων ἁπλῆν περί αὐτοῦ καί ἐνιαίαν γνῶσιν· τάχα δέ καί ἐπ᾿ ἄλλου παντός τοῦτο γνωρίζεται· εἴπερ ἡ τοῦδε τοῦ πράγματος πεῖρα, τόν περί αὐτοῦ καταπαύει λόγον· καί ἡ τοῦδε τοῦ πράγματος αἴσθησις, τήν περί αὐτοῦ σχολάζουσαν ἐργάζεται νόησιν. Πεῖραν δέ λέγω, αὐτήν τήν κατ᾿ ἐνέργειαν γνῶσιν, τήν μετά πάντα λόγον ἐπιγινομένην· αἴσθησιν δέ, αὐτήν τοῦ γνωσθέντος τήν μέθεξιν, τήν μετά πᾶσαν νόησιν ἐκφαινομένην. Καί τοῦτο τυχόν μυστικῶς διδάσκων ὁ μέγας Ἀπόστολος, φησίν· Εἴτε δέ προφητεῖαι καταργηθήσονται, εἴτε γλῶσσαι παύσονται, εἴτε γνῶσις καταργηθήσεται, περί τῆς ἐν λόγῳ κειμένης καί νοήμασι γνώσεως δηλονότι φάσκων.","english":"(30) He says that knowledge is twofold: the one lies in discourse and divine concepts, present in the form of the thing, but not having the perception of the things conceived; the other has only the form of activity, without discourse and true concepts, the enjoyment in the form of the thing. For since discourse naturally signifies the knowable through knowledge, it moves the desire of those moved by it toward the enjoyment of what has been signified.\n\n(31) The wise say that it is impossible for the discourse about God to coexist with the experience of God, or for the understanding of God to coexist with the perception of God. By discourse about God I mean the analogy drawn from existing things of the cognitive contemplation concerning him; by perception, the experience in participation of the goods beyond nature; by understanding, the simple and unified knowledge concerning him drawn from existing things. And perhaps this is recognized in the case of every other thing as well: since the experience of this thing puts an end to the discourse about it, and the perception of this thing renders the understanding about it idle. By experience I mean the knowledge that is in activity itself, which arises after all discourse; by perception, the participation itself of the thing known, which appears after all understanding. And perhaps the great Apostle, teaching this mystically, says: Whether prophecies shall be done away, whether tongues shall cease, whether knowledge shall be done away — clearly speaking of the knowledge that lies in discourse and concepts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"(λβ΄) Ἐχρῆν ὡς ἀληθῶς τόν κατά φύσιν τῆς τῶν ὄντων οὐσίας δημιουργόν, καί τῆς κατά χάριν αὐτουργόν γενέσθαι τῶν γεγονότων θεώσεως· ἵνα ὁ τοῦ εἶναι δοτήρ, φανῆ καί τοῦ ἀεί εὖ εἶναι χαριστικός. Ἐπεί οὖν οὐδέν τῶν ὄντων ἑαυτό τό παράπαν, ἤ ἄλλο γινώσκει ὅ τί ποτε κατ᾿ οὐσίαν ἐστίν, εἰκότως οὐδέ τῶν γενησομένων οὐδενός οὐδέν τῶν ὄντων, ἔχει κατά φύσιν τήν πρόγνωσιν, πλήν τοῦ ὑπέρ τά ὄντα Θεοῦ, καί ἑαυτόν γινώσκοντος, ὅ τι κατ᾿ οὐσίαν ἐστί, καί πάντων τῶν ὑπ᾿ αὐτοῦ πεποιημένων, καί πρίν γενέσθαι προεγνωκότος τήν ὕπαρξιν· καί μέλλοντος κατά χάριν φιλοτιμεῖσθαι τοῖς οὖσι τήν ἑαυτῶν, καί ἄλλων, ὅ τί ποτε κατ᾿ οὐσίαν ὑπάρχουσι γνῶσιν, καί τούς ἐν αὐτῷ μονοειδῶς προόντας τῆς αὐτῶν γενέσεως φανερῶσαι λόγους.\n\n(λγ΄) Ὁ τήν φύσιν τῶν ἀνθρώπων δημιουργήσας λόγος, οὐ συνέκτισεν αὐτῇ κατά αἴσθησιν, οὔτε ἡδονήν, οὔτε ὀδύνην· ἀλλά δύναμίν τινα κατά νοῦν αὐτῇ πρός ἡδονήν, καθ᾿ ἥν ἀῤῥήτως ἀπολαύειν αὐτοῦ δυνήσεται, ἐνετεκτήνατο. Ταύτην δέ τήν δύναμιν, λέγω δέ τήν κατά φύσιν τοῦ νοῦ πρός τόν Θεόν ἔφεσιν, ἅμα τῷ γενέσθαι, τῇ αἰσθήσει δούς ὁ πρῶτος ἄνθρωπος, πρός τά αἰσθητά κατ᾿ αὐτήν τήν πρώτην κίνησιν διά μέσης τῆς αἰσθήσεως ἔσχε παρά φύσιν ἐνεργουμένην τήν ἡδονήν· ᾗτινι κατά πρόνοιαν ὁ τῆς ἡμῶν σωτηρίας κηδόμενος, παρέπηξεν ὥσπερ τινά τιμωρόν δύναμιν, τήν ὀδύνην· καθ᾿ ἥν ὁ τοῦ θανάτου μετά σοφίας ἐνεῤῥιζώθη τῇ τοῦ σώματος φύσει νόμος, περιορίζων τῆς τοῦ νοῦ μανίας παρά φύσιν ἐπί τά αἰσθητά κινουμένην τήν ἔφεσιν.","english":"(32) It was truly fitting that the Creator of the substance of beings according to nature should also become the author, according to grace, of the deification of things that have come to be, so that the Giver of being might also appear as the gracious Giver of eternal well-being. Since, then, none of the things that exist knows itself at all, nor knows another—what it is in substance—reasonably none of existing things has by nature foreknowledge of any of the things that will come to be, except God, who is above beings, who knows himself—what he is in substance—and all things made by him, and foreknew their existence before they came to be; and who is about to bestow in grace upon existing things the knowledge of themselves and of others—what they are in substance—and to make manifest the principles of their generation that pre-exist in him in a single form.\n\n(33) The Word who created the nature of human beings did not co-create with it, according to sensation, either pleasure or pain; but he implanted in it a certain power in the intellect directed toward pleasure, by which it would be able to enjoy him ineffably. But this power—I mean the natural longing of the intellect toward God—the first human being, having given it over to sensation as soon as he came to be, experienced it, in its very first movement toward sensible things through the medium of sensation, operating contrary to nature as pleasure. To this, in his providence, the one who cares for our salvation set over against it, as it were, a certain punitive power, pain, by which the law of death was wisely rooted in the nature of the body, restricting the longing of the intellect, when it is moved contrary to nature toward sensible things, from its madness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"(λδ΄) Ἡδονή καί ὀδύνη, τῇ φύσει τῆς σαρκός οὐ συνεκτίσθησαν· ἀλλ᾿ ἡ παράβασις, τήν μέν, ἐπενόησεν εἰς φθοράν τῆς προαιρέσεως· τήν δέ, κατεδίκασεν εἰς λύσιν τῆς φύσεως· ἵνα ἡ μέν ἡδονή, ψυχῆς ἑκούσιον ἐργάσηται θάνατον τήν ἁμαρτίαν· ἡ δέ ὀδύνη διά τῆς λύσεως, τήν κατ᾿ εἶδος ποιήσηται τῆς σαρκός ἀπογένεσιν. Κατά πρόνοιαν γάρ πρός κόλασιν τῆς κατά προαίρεσιν ἡδονῆς, δέδωκεν ὁ Θεός τῇ φύσει, τήν παρά προαίρεσιν ὀδύνην, καί τόν ἐπ᾿ αὐτῇ θάνατον. (λε΄) Διά τήν ἐπελθοῦσαν τῆ φύσει παρά λόγον ἡδονήν, ἡ κατά λόγον ἐπεισῆλθεν ὀδύνη, διά πολλῶν παθημάτων, ἐν οἷς καί ἐξ ὧν ὁ θάνατος, ποιουμένη τῆς παρά φύσιν ἡδονῆς τήν ἀφαίρεσιν· οὐ μήν δέ καί τελείαν ἀναίρεσιν, καί ἥν ἡ κατά νοῦν τῆς θείας ἡδονῆς, ἀναδείκνυσθαι πέφυκε χάρις.\n\n(λστ΄) Ἡ τῶν ἑκουσίων πόνων ἐπίνοια, καί ἡ τῶν ἀκουσίων ἐπαγωγή, ἀφαιροῦνται μέν τήν ἡδονήν, τήν κατ᾿ ἐνέργειαν αὐτῆς καταπαύουσαι κίνησιν· οὐκ ἀναιροῦσι δέ τήν ὥσπερ νόμον τῇ φύσει ἐγκειμένην πρός γένεσιν αὐτῇ δύναμιν. Ἡ γάρ κατ᾿ ἀρετήν φιλοσοφία, γνώμης ἀπάθειαν, ἀλλ᾿ οὐ φύσεως ἐργάζεσθαι πέφυκε· καθ᾿ ἥν δηλαδή τήν γνωμικήν ἀπάθειαν, ἡ κατά νοῦν τῆς θείας ἡδονῆς ἐπιγίνεται χάρις.","english":"(34) Pleasure and pain were not created together with the nature of the flesh; but transgression devised the one for the corruption of the will, and condemned the other for the dissolution of nature—so that pleasure might work out the voluntary death of the soul, namely sin, and pain, through dissolution, might bring about the passing-away of the flesh in its specific form. For by providence, as a punishment for the pleasure that is according to the will, God has given to nature the pain that is contrary to the will, and the death that follows upon it. (35) Because of the pleasure that came upon nature contrary to reason, pain according to reason entered in, through many sufferings—in which and from which is death—effecting the removal of the pleasure that is contrary to nature; yet not indeed a complete abolition, and that grace of divine pleasure according to the mind which is naturally shown forth.\n\n(36) The devising of voluntary labors and the infliction of involuntary ones remove pleasure, putting an end to its movement in actual operation; but they do not abolish the power implanted in nature like a law for its generation. For the philosophy according to virtue is naturally fitted to produce impassibility of the will, not of nature; and it is by this, clearly, that is, by the impassibility that pertains to the will, that the grace of divine pleasure according to the mind comes upon it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"(λζ΄) Πᾶς πόνος, ὡς αἰτίαν τῆς ἰδίας γενέσεως ἔχων, κατ᾿ ἐνέργειαν προηγουμένην τήν ἡδονήν, χρέος ἐστί δηλαδή, φυσικῶς κατ᾿ αἰτίαν παρά πάντων τῶν μετειληφότων τῆς φύσεως ἐκτιννύμενον. Τῇ γάρ παρά φύσιν ἡδονῇ, πάντως παρέπεται φυσικῶς ὁ πόνος ἐν πᾶσιν, ὧν ὁ τῆς ἡδονῆς νόμος ἀναιτίως προκαθηγήσατο τῆς γένεσεως. Ἀναίτιον δέ φημι τήν ἐκ τῆς παραβάσεως ἡδονήν, ὡς μή γενομένην δηλονότι προλαβόντος πόνου διάδοχον. (λη΄) Ἀμήχανον ἦν παντελῶς, τήν φύσιν ὑποκλιθεῖσαν τῇ τε κατά προαίρεσιν ἡδονῇ, καί τῇ παρά προαίρεσιν ὀδύνῃ, πάλιν εἰς τήν ἐξαρχῆς ἀνακληθῆναι ζωήν, εἰ μή γέγονεν ἄνθρωπος ὁ δημιουργός, προαιρέσει δεχόμενος τήν πρός κόλασιν τῆς κατά προαίρεσιν τῆς φύσεως ἡδονῆς, ἐπινοηθεῖσαν ὀδύνην, οὐκ ἔχουσαν προηγουμένην αὐτῆς τήν ἐξ ἡδονῆς γένεσιν· ἵνα τῆς ἐκ καταδίκης ἐλευθερώσῃ τήν φύσιν γεννήσεως, ἐξ ἡδονῆς ἀρχήν οὐκ ἔχουσαν καταδεχόμενος γέννησιν.\n\n(λθ΄) Ἐπειδή μετά τήν παράβασιν πάντες ἄνθρωποι τήν ἡδονήν εἶχον τῆς ἰδίας φυσικῶς προκαθηγουμένην γενέσεως, καί οὐδείς ἦν τό σύνολον ὁ τῆς καθ᾿ ἡδονήν ἐμπαθοῦς γενέσεως φυσικῶς ὑπάρχων ἐλεύθερος· ἀλλ᾿ ὡς χρέος πάντες φυσικόν ἀποδιδόντες τούς πόνους, καί τήν ἐπ᾿ αὐτοῖς ὑπέμενον θάνατον· καί ἦν ἄπορος παντάπασιν ὁ τῆς ἐλευθερίας τρόπος, τοῖς ὑπό τῆς ἀδίκου τυραννουμένοις ἡδονῆς, καί ὑπό τῶν δικαίων πόνων, καί τοῦ ἐπ᾿ αὐτοῖς δικαιοτάτου θανάτου φυσικῶς ἐνεχομένοις·","english":"(37) Every pain, having as its cause its own generation, with pleasure preceding it in actuality, is, that is to say, a debt naturally paid in accordance with that cause by all who have partaken of nature. For unnatural pleasure is in all cases naturally followed by pain, in all those whose generation the law of pleasure has causelessly led the way. I call that pleasure which comes from transgression \"causeless,\" inasmuch as it evidently did not become the successor of a preceding pain. (38) It was altogether impossible that nature, having been subjected to pleasure according to choice and to pain contrary to choice, should be recalled again to its original life, unless the Creator had become man, receiving by choice the pain devised for the punishment of the pleasure of nature according to choice—a pain that did not have its generation from pleasure preceding it—in order that he might free nature from the generation that comes from condemnation, accepting a birth that does not have its beginning from pleasure.\n\n(39) Since after the transgression all men had pleasure naturally leading the way to their own generation, and there was absolutely no one who was naturally free from impassioned generation according to pleasure, but all, as paying a natural debt, endured pains and the death that follows them; and the way of freedom was entirely impassable for those tyrannized by unjust pleasure and naturally held fast by just pains and by the most just death that follows them—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"ἔδει δέ πρός ἀναίρεσιν μέν τῆς ἀδικωτάτης ἡδονῆς, καί τῶν δι᾿ αὐτήν δικαιοτάτων πόνων, ὑφ᾿ ὧν ἐλεεινῶς διεσπᾶτο πάσχων ὁ ἄνθρωπος, ἐκ φθορᾶς τῆς καθ᾿ ἡδονήν ἔχων τήν ἀρχήν τῆς γενέσεως, καί εἰς φθοράν τήν διά τοῦ θανάτου τό τῆς ζωῆς καταλήγων τέλος· πρός δέ τήν ἐπανόρθωσιν τῆς ἀπαθοῦς φύσεως, ἐπινοηθῆναι πόνον καί θάνατον, ἄδικον ὁμοῦ καί ἀναίτιον· ἀναίτιον μέν, ὡς οὐδαμῶς προλαβοῦσαν ἡδονήν ἐσχηκότα πρός γένεσιν· ἄδικον δέ, ὡς οὐδεμιᾶς τό παράπαν ζωῆς ἐμπαθοῦς ὄντα διάδοχον, ἵνα μέσος διαληφθείς ἡδονῆς ἀδίκου, καί πόνου καί θανάτου δικαιοτάτου, πόνος καί θάνατος ἀδικώτατος, ἀνέλῃ διόλου τήν ἐξ ἡδονῆς ἀδικωτάτην ἀρχήν, καί τό δι᾿ αὐτήν διά θανάτου δικαιότατον τέλος τῆς φύσεως, καί γένηται πάλιν ἡδονῆς καί ὀδύνης ἐλεύθερον τό γένος τῶν ἀνθρώπων, τήν ἐξαρχῆς εὐκληρίαν ἀπολαβούσης τῆς φύσεως, μηδενί τῶν ἐμπεφυκότων τοῖς ὑπό γένεσιν καί φθοράν γνωρισμάτων μολυνομένην. Διά τοῦτο Θεός ὑπάρχων τέλειος κατά φύσιν ὁ τοῦ Θεοῦ Λόγος, γίνεται τέλειος ἄνθρωπος ἐκ ψυχῆς νοερᾶς καί σώματος παθητοῦ κατά φύσιν παραπλησίως ἡμῖν, χωρίς μόνης ἁμαρτίας συνεστώς· τήν μέν ἐκ τῆς παρακοῆς ἡδονήν, οὐδαμῶς τό σύνολον ἐσχηκώς, προηγουμένην αὐτοῦ τῆς ἐκ γυναικός ἐν χρόνῳ γενέσεως· τήν δέ δι᾿ αὐτήν ὀδύνην, ὑπάρχουσαν τέλος τῆς φύσεως, διά φιλανθρωπίαν κατά θέλησιν προσηκάμενος, ἵνα πάσχων ἀδίκως, ἀνέλῃ τήν ἐξ ἡδονῆς ἀδίκου τυραννοῦσαν τήν φύσιν ἀρχήν τῆς γενέσεως· οὐκ ἔχουσαν ὡς χρέος ὑπέρ αὐτῆς ἐκτιννύμενον κατά τούς ἄλλους ἀνθρώπους καί τοῦ Κυρίου τόν θάνατον, ἀλλά μᾶλλον κατ᾿ αὐτῆς προβεβλημένον·","english":"It was necessary, on the one hand, for the abolition of the most unjust pleasure and of the most just pains that came about because of it—by which man, suffering, was piteously torn apart, having the beginning of his generation from corruption in accordance with pleasure and ending the goal of life in corruption through death—and, on the other hand, for the restoration of the impassible nature, that a pain and a death be devised, at once unjust and without cause: without cause, in that they had no pleasure preceding them toward generation; unjust, in that they were in no way the successor of any passible life—so that, placed in the middle between unjust pleasure and the most just pain and death, a most unjust pain and death might wholly abolish the most unjust beginning from pleasure and the most just end of nature through death that came about because of it, and the race of men might again become free of pleasure and pain, nature recovering its original well-being, defiled by none of the marks that are implanted in things under generation and corruption. For this reason, the Word of God, being perfect God by nature, becomes a perfect man, composed of a rational soul and a body passible by nature, similar to us, constituted without sin alone; he did not at all possess the pleasure that came from disobedience, which precedes his generation from a woman in time; but the pain that came about because of it, which is the end of nature, he willingly accepted out of love for humanity, so that by suffering unjustly he might abolish the beginning of generation that tyrannized nature from unjust pleasure—the Lord's death not having, as a debt owed on its behalf, to be paid out like that of other men, but rather advanced against it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"καί τό διά τοῦ θανάτου δίκαιον τέλος ἐξαφανίσῃ τῆς φύσεως, οὐκ ἔχων τήν δ᾿ ἥν ἐπεισῆλθε, καί ὑπ᾿ αὐτοῦ δικαίως τιμωρουμένην, ὡς αἰτίαν τοῦ εἶναι παράνομον ἡδονήν.\n\n(μ΄) Ἔδει ὡς ἀληθῶς, ἔδει, σοφόν καί δίκαιον καί δυνατόν ὄντα κατά φύσιν τόν Κύριον, ὡς μέν σοφόν, μή ἀγνοῆσαι τόν τρόπον τῆς ἰατρείας· ὡς δίκαιον δέ, μή τυραννικήν ποιήσασθαι τοῦ κατειλημμένου κατά γνώμην ὑπό τῆς ἁμαρτίας ἀνθρώπου τήν σωτηρίαν· ὡς δέ πάντα δυνάμενος, μή ἀτονῆσαι πρός τήν τῆς ἰατρείας ἐκπλήρωσιν.\n\n(μα΄) Τό μέν σοφόν τοῦ Θεοῦ, ἐν τῷ γενέσθαι φύσει κατ᾿ ἀλήθειαν ἄνθρωπον δείκνυται· τό δέ δίκαιον, ἐν τῷ τό παθητόν κατά τήν γένεσιν ὁμοίως ἡμῖν ἀνειληφέναι τῆς φύσεως· τό δέ δυνατόν, ἐν τῷ διά παθημάτων καί θανάτου, ζωήν ἀΐδιον τῇ φύσει δημιουργῆσαι καί ἀπάθειαν ἄτρεπτον. (μβ΄) Τό μέν τῆς σοφίας λόγον, ἐν τῷ τρόπῳ τῆς ἰατρείας, φανερόν ὁ Κύριος ἐποίησε, χωρίς τροπῆς καί τῆς οἱασοῦν ἀλλοιώσεως, γενόμενος ἄνθρωπος· τήν ἰσότητα δέ τῆς δικαιοσύνης, ἐν τῷ μεγέθει τῆς συγκαταβάσεως ἔδειξε, τό ἐν τῷ παθητῷ κατάκριμα τῆς φύσεως, κατά θέλησιν ὑποδύς, κἀκεῖνο ποιήσας ὅπλον πρός τήν τῆς ἁμαρτίας ἀναίρεσιν και τοῦ δι᾿ αὐτήν θανάτου, τουτέστι τῆς ἡδονῆς καί τῆς δι᾿ αὐτήν ὀδύνης, ἐν ᾧ τῆς ἁμαρτίας ὑπῆρχε καί τοῦ θανάτου τό κράτος, καί ἡ κατά τήν ἡδονήν τῆς ἁμαρτίας τυραννίς, καί ἡ δι᾿ αὐτήν κατά τήν ὀδύνην τοῦ θανάτου δυναστεία. Ἐν γάρ τῷ παθητῷ προδήλως ὑπάρχει τῆς φύσεως, τό τῆς ἡδονῆς κράτος καί τό τῆς ὀδύνης.","english":"and might make disappear the just end of nature that comes through death, since it did not have that which it had entered, and which was justly punished by it, as the cause of unlawful pleasure.\n\n(40) It was truly necessary, necessary, for the Lord, who is wise and just and powerful by nature—as wise, not to be ignorant of the manner of healing; as just, not to bring about the salvation of the man who had been seized in his will by sin in a tyrannical way; and as one able to do all things, not to grow weak in the fulfillment of the healing.\n\n(41) The wisdom of God is shown in his becoming man by nature in truth; the justice, in his having taken up the passible element of nature at his birth just as we have; the power, in his creating, through sufferings and death, eternal life and unchangeable impassibility for nature. (42) The Lord made the principle of wisdom evident in the manner of the healing, becoming man without turning and without any alteration whatsoever; and he showed the equality of justice in the greatness of his condescension, by submitting willingly to the condemnation of nature that lies in the passible element, and making that very thing a weapon for the destruction of sin and of the death that comes through it—that is, of pleasure and of the pain that comes through it—in which lay the power of sin and of death, and the tyranny of sin in the matter of pleasure, and the dominion of death in the matter of the pain that comes through it. For in the passible element of nature there plainly exist the power of pleasure and that of pain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"Καί γάρ πως τῆς ὀδύνης πλέον τό κατά φύσιν ἐπιτεινόμενον πρόστιμον, διά τῆς ἡδονῆς αὐτήν παραμυθεῖσθαι σπουδάζομεν· θέλοντες γάρ ἐκφυγεῖν τήν κατά τήν ὀδύνην ἐπίπονον αἴσθησιν, πρός τήν ἡδονήν καταφεύγομεν, τῷ τῆς ὀδύνης αἰκισμῷ πιεζομένην τήν φύσιν, ἐπιχειροῦντες παραμυθεῖσθαι. Σπεύδοντες δέ διά τῆς ἡδονῆς τά τῆς ὀδύνης ἀμβλῦναι κινήματα, πλέον αὐτῆς τό καθ᾿ ἑαυτῶν ἐπικυροῦμεν χειρόγραφον, ὀδύνης καί πόνων ἔχειν τήν ἡδονήν ἀπολελυμένην οὐ δυνάμενοι.\n\n(μγ΄) Τήν δέ τῆς ὑπερβαλλούσης δυνάμεως ἰσχύν δῆλον κατέστησε, τῶν οἷς αὐτός ἔπασχεν ἐναντίων, ὑποστήσας τῇ φύσει τήν γένεσιν ἄτρεπτον· διά πάθους γάρ τήν ἀπάθειαν, καί διά πόνων τήν ἄνεσιν, καί διά θανάτου τήν ἀΐδιον ζωήν τῇ φύσει δούς, πάλιν ἀποκατέστησε· ταῖς ἑαυτοῦ καταστερήσεσι τάς ἕξεις ἀνακαινίσας τῆς φύσεως, καί διά τῆς ἰδίας σαρκώσεως, τήν ὑπέρ φύσιν χάριν δωρησάμενος τῇ φύσει, τήν θέωσιν.\n\n(μδ΄) Γέγονεν ὁ Θεός κατ᾿ ἀλήθειαν ἄνθρωπος, καί δέδωκεν ἄλλην ἀρχήν τῇ φύσει δευτέρας γενέσεως, διά πόνου πρός ἡδονήν μελλούσης ζωῆς καταλήγουσαν. Ὡς γάρ Ἀδάμ ὁ προπάτωρ τήν θείαν ἐντολήν παραβάς, ἄλλην ἀρχήν γενέσεως, ἐξ ἡδονῆς μέν συνισταμένην, εἰς δέ τόν διά πόνου θάνατον τελευτῶσαν τῇ φύσει παρά τήν πρώτην παρεισήγαγε, καί ἐπενόησε κατά τήν συμβουλήν τοῦ ὄφεως ἡδονήν οὐκ οὖσαν προλαβόντος πόνου διάδοχον, ἀλλά μᾶλλον εἰς τόν πόνον περαιουμένην, πάντας τούς ἐξ αὐτοῦ σαρκί γενομένους κατ᾿ αὐτόν, διά τήν ἐξ ἡδονῆς ἄδικον ἀρχήν, εἶχε συνυπαγομένους αὐτῷ δικαίως, πρός τό διά πόνου κατά τόν θάνατον τέλος·","english":"For somehow, when the penalty imposed by nature is increased beyond the pain, we eagerly seek to soothe it through pleasure; for wishing to escape the painful sensation of pain, we flee to pleasure, attempting to comfort nature as it is pressed by the torment of pain. But in our eagerness to dull the motions of pain through pleasure, we ratify all the more the handwriting against ourselves, being unable to have pleasure free from pain and toils.\n\n(43) But He made clear the strength of His surpassing power by establishing, in the nature He assumed, a genesis immune to change, from things contrary to those He Himself suffered; for through suffering He gave impassibility, and through toils release, and through death eternal life to nature, and restored it again, renewing the dispositions of nature by His own privations, and through His own incarnation bestowing on nature the grace beyond nature—deification.\n\n(44) God truly became man, and gave to nature another beginning of a second genesis, one that through toil is to arrive at the pleasure of the life to come. For just as Adam the first father, transgressing the divine commandment, introduced into nature, contrary to the first, another beginning of genesis—one constituted from pleasure but ending in death through toil—and devised, according to the counsel of the serpent, a pleasure that was not the successor of preceding toil but rather issued in toil, and justly held all who were born of him in the flesh, after his likeness, subject with him, because of the unjust beginning from pleasure, toward the end that comes through toil in death—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"οὕτω καί ὁ Κύριος γενόμενος ἄνθρωπος, καί ἄλλην ἀρχήν δευτέρας γενέσεως ἐκ Πνεύματος ἁγίου τῇ φύσει δημιουργήσας, καί τόν διά πόνου τοῦ Ἀδάμ δικαιότατον καταδεξάμενος θάνατον, ἐν αὐτῷ δηλαδή γενόμενον ἀδικώτατον, ὡς οὐκ ἔχοντα τῆς ἰδίας γενέσεως ἀρχήν τήν ἐκ παρακοῆς ἀδικωτάτην τοῦ προπάτορος ἡδονήν, ἀμφοτέρων τῶν ἄκρων, ἀρχῆς τε λέγω καί τέλους τῆς κατά τόν Ἀδάμ ἀνθρωπίνης γενέσεως, οἷα δή προηγουμένως οὐκ ὄντων ἐκ τοῦ Θεοῦ, τήν ἀναίρεσιν ἐποιήσατο, καί πάντας τούς μυστικῶς ἐξ αὐτοῦ ἀναγεννωμένους, τῆς ἐπ᾿ αὐτῆς ἐνοχῆς ἐλευθέρους κατέστησε. (με΄) Τήν ἐκ τοῦ νόμου τῆς ἁμαρτίας ἡδονήν εἰς ἀθέτησιν τῆς κατά σάρκα γεννήσεως τῶν ἐν αὐτῷ χάριτι διά Πνεύματος γεννωμένων ὁ Κύριος\n\nἀφελόμενος, τόν εἰς καταδίκην τό πρότερον ὄντα τῆς φύσεως, εἰς τήν τῆς ἁμαρτίας κατάκρισιν αὐτοῖς συγχωρεῖ δέχεσθαι θάνατον, ἔχοντας μέν τοῦ Ἀδάμ οὐκέτι τήν ἐκ τοῦ Ἀδάμ ἡδονήν τῆς γενέσεως· μόνην δέ τήν διά τόν Ἀδάμ ὀδύνην ἐνεργοῦσαν ἐν αὐτοῖς· οὐ κατά χρέος ὑπέρ ἁμαρτίας, ἀλλά κατ᾿ οἰκονομίαν, διά τήν κατά φύσιν περίστασιν, κατά τῆς ἁμαρτίας, τόν θάνατον· ὅς ὁπόταν μή ἔχει γεννῶσαν αὐτόν μητέρα τήν, ἧς γίνεσθαι πέφυκε τιμωρός, ἡδονήν ἀϊδίου ζωῆς προδήλως καθίσταται πατήρ. Ὡς γάρ τοῦ Ἀδάμ ἡ καθ᾿ ἡδονήν ζωή, θανάτου καί φθορᾶς γέγονε μήτηρ, οὕτω καί ὁ διά τόν Ἀδάμ τοῦ Κυρίου θάνατος ὑπάρχων τῆς ἐκ τοῦ Ἀδάμ ἐλεύθερος ἡδονῆς, ἀϊδίου γεννήτωρ γίνεται ζωῆς. (μστ΄) Ἀρχήν ἔσχε μετά τήν παράβασιν ἡ τῶν ἀνθρώπων φύσις τῆς ἰδίας γενέσεως τήν καθ᾿ ἡδονήν ἐκ σπορᾶς σύλληψιν, καί τήν κατά ῥεῦσιν γένεσιν·","english":"Thus also the Lord, having become man and having created in his nature another beginning of a second birth from the Holy Spirit, and having accepted the most just death of Adam that came through pain—that death which in him became, that is, most unjust, since it did not have as the beginning of its own generation the most unjust pleasure of the forefather that came from disobedience—he brought about the abolition of both extremes, I mean the beginning and the end of human generation according to Adam, inasmuch as these were not primarily from God, and he set free from the liability upon it all those who are mystically reborn from him. (45) The Lord, having taken away the pleasure that comes from the law of sin, which pleasure leads to the rejection of the fleshly generation of those who are born in him by grace through the Spirit, grants them to accept death, which formerly was for condemnation of nature, as now a condemnation of sin—since they no longer have the pleasure of generation that comes from Adam, but only the pain that comes through Adam working in them; not as a debt on account of sin, but by economy, because of the natural circumstance, death is directed against sin. And this death, whenever it does not have as its mother that pleasure which gives it birth—the pleasure whose avenger it is naturally meant to be—is plainly established as the father of eternal life. For just as Adam's life according to pleasure became the mother of death and corruption, so also the Lord's death, which exists on account of Adam and is free from the pleasure that comes from Adam, becomes the begetter of eternal life. (46) After the transgression, the nature of men had as the beginning of its own generation the conception according to pleasure from seed, and generation by flux.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"καί τέλος, τήν κατ᾿ ὀδύνην διά φθορᾶς θάνατον· ὁ δέ Κύριος ταύτην οὐκ ἔχων ἀρχήν τῆς κατά σάρκα γεννήσεως, οὔτε τῷ τέλει, τουτέστι τῷ θανάτῳ, ὑπῆρχεν ἁλωτός. (μζ΄) Τόν Ἀδάμ ἡ ἁμαρτία καταρχάς δελεάσασα, πρός παράβασιν τῆς θείας παρέπεισεν ἐλθεῖν ἐντολῆς· καθ᾿ ἥν τήν ἡδονήν ὑποστήσασα, καί ἑαυτήν διά τῆς ἡδονῆς ἐν αὐτῷ καθηλώσασα τῷ πυθμένι τῆς φύσεως, τόν θάνατον τῆς ὅλης κατέκρινε φύσεως, ὠθοῦσα πρός ἀπογένεσιν κατά τόν θάνατον διά τοῦ ἀνθρώπου, τήν φύσιν τῶν γεγονότων. Τοῦτο γάρ καί μεμηχάνητο τῷ σπορεῖ τῆς ἁμαρτίας, καί πατρί τῆς κακίας πονηρῷ διαβόλῳ, τῷ ἑαυτόν μέν ἐξ ὑπερηφανίας τῆς θείας ἐξοικίσαντι δόξης, διά φθόνον δέ τόν τε πρός ἡμᾶς καί τόν Θεόν, τοῦ παραδείσου τόν Ἀδάμ ἐξοικίσαντι, ἀφανίσαι τά ἔργα τοῦ Θεοῦ, καί διαλῦσαι τά σενεστῶτα πρός γένεσιν.\n\n(μη΄) Φθονῶν τῷ Θεῷ καί ἡμῖν ὁ διάβολος, δόλῳ τόν ἄνθρωπον ὑπό Θεοῦ φθονεῖσθαι παραπείσας, παραβῆναι τήν ἐντολήν παρεσκεύασε. Τῷ Θεῷ μέν, ἵνα φανερά μή γένηται κατ᾿ ἐνέργειαν ἡ πανύμνητος αὐτοῦ δύναμις θεουργοῦσα τόν ἄνθρωπον· τῷ δ᾿ ἀνθρώπῳ προδήλως, ἵνα μή γένηται τῆς θείας ἐν εἴδει κατ᾿ ἀρετήν μέτοχος δόξης. Φθονεῖ γάρ ὁ μιαρώτατος οὐ μόνον ἡμῖν τῆς ἐπί τῷ Θεῷ διά τήν ἀρετήν δόξης, ἀλλά καί τῷ Θεῷ τῆς ἐφ᾿ ἡμῖν διά τήν σωτηρίαν πανυμνήτου δυνάμεως.","english":"and finally, the death through corruption that comes with pain; but the Lord, not having this beginning of generation according to the flesh, was not subject to capture by the end, that is, by death. (47) Sin, having first ensnared Adam with bait, persuaded him to come to transgression of the divine commandment; by which, having brought pleasure to bear and having nailed itself through pleasure in him at the very base of nature, it condemned the whole of nature to death, driving the nature of created things toward destruction through man in accordance with death. For this was what the sower of sin and evil father of wickedness, the devil, had contrived—he who had exiled himself from the divine glory through pride, and through envy, both toward us and toward God, had exiled Adam from paradise—to destroy the works of God and to dissolve the things that had been established for generation.\n\n(48) The devil, envying both God and us, by deceit persuaded man that he was envied by God, and so prepared him to transgress the commandment. He did this against God, so that His all-praised power might not become manifest in action by deifying man; and plainly against man, so that he might not become a partaker of the divine glory in the form of virtue. For the most foul one envies not only us for the glory that comes from God on account of virtue, but also God for the all-praised power that is upon us on account of salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"(μθ΄) Ὥσπερ ἐν τῷ Ἀδάμ ὁ θάνατος τῆς φύσεως ὑπῆρχε κατάκρισις, ἀρχήν ἐχούσης τήν ἡδονήν τῆς ἰδίας γενέσεως· οὕτως ὁ θάνατος ἐν Χριστῷ, τῆς ἁμαρτίας κατάκρισις γέγονεν, ἡδονῆς καθαράν ἐν Χριστῷ πάλιν τῆς φύσεως ἀπολαβούσης τήν γένεσιν.\n\n(ν΄) Εἰ ἡμεῖς οἱ οἶκος τοῦ Θεοῦ χάριτι γενέσθαι ἀξιωθέντες διά Πνεύματος, τοσαύτην ὑπέρ δικαιοσύνης εἰς κατάκρισιν τῆς ἁμαρτίας ὑπομονήν ἐπιδείκνυσθαι παθημάτων ὀφείλομεν, καί ὡς κακοῦργοι τόν ἐφύβριστον, ἀγαθοί τυγχάνοντες, προθύμως ἀποφέρεσθαι θάνατον, τί τό τέλος τῶν ἀπειθούντων τῷ τοῦ Θεοῦ Εὐαγγελίῳ; τουτέστι ποῖον ἔσται τό τέλος, ἤγουν ἡ κρίσις, τῶν μή μόνον ζῶσάν τε καί ἐνεργουμένην, κατά τε ψυχήν καί σῶμα, γνώμῃ τε καί φύσει τήν καθ᾿ ἡδονήν τοῦ Ἀδάμ κρατήσασαν τῆς φύσεως γένεσιν μέχρι τέλους διά σπουδῆς ἐσχηκότων, ἀλλά μήτε προσδεξαμένων παρακαλοῦντα τόν Θεόν καί Πατέρα δι᾿ Υἱοῦ σαρκωθέντος· μή τε μήν αὐτόν τόν ὑπέρ τοῦ Πατρός πρεσβεύοντα μεσίτην καί Υἱόν, καί ὑπέρ τῆς ἡμῶν εἰς τόν Πατέρα καταλλαγῆς, ἑαυτόν βουλήσει τοῦ Πατρός, εἰς τόν ὑπέρ ἡμῶν θάνατον κατά θέλησιν προϊέμενον, ὅπως δι᾿ ἑαυτόν ἡμᾶς τοσοῦτον δοξάσῃ, τῷ κάλλει καταφαιδρύνας τῆς οἰκείας θεότητος, ὅσον δι᾿ ἡμᾶς αὐτός κατεδέξατο τοῖς ἡμῶν ἀτιμασθῆναι παθήμασιν. (να΄) Ἐπειδή πάντων τῶν σωζομένων ὁ Θεός, ἔσται τόπος ἀπερίγραφός τε καί ἀδιάστατος καί ἄπειρος, πᾶσι πάντα γινόμενος κατά τήν","english":"(49) Just as in Adam death was the condemnation of nature, nature having as the beginning of its own generation pleasure, so in Christ death has become the condemnation of sin, nature in Christ having received back again its generation pure of pleasure.\n\n(50) If we, who have been deemed worthy by grace to become the house of God through the Spirit, ought to display so great an endurance of sufferings for the sake of righteousness, unto the condemnation of sin, and, being good, to bear away eagerly the death that is heaped with insults, as evildoers do—what is the end of those who disobey the Gospel of God? That is, what will be the end, or rather the judgment, of those who have not only kept alive and active, in soul and body, by will and by nature, the generation of nature that in Adam prevailed through pleasure, right to the end with zeal, but who also did not receive God the Father when He exhorted through the incarnate Son; nor yet the Mediator and Son Himself, who intercedes on behalf of the Father and on behalf of our reconciliation to the Father, delivering Himself up by the will of the Father to death on our behalf according to His own will, so that through Himself He might glorify us as much as He Himself, for our sake, deigned to be dishonored by our sufferings. (51) Since God will be for all who are saved a place uncircumscribed and without interval and infinite, becoming all things to all according to the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"ἀναλογίαν τῆς δικαιοσύνης, μᾶλλον δέ κατά τό μέτρον τῶν μετά γνώσεως ὑπέρ δικαιοσύνης ἐνταῦθα παθημάτων, ἑαυτόν ἑκάστῳ δωρούμενος, καθάπερ ψυχή σώματος μέλεσι κατά τήν ὑποκειμένην ἑκάστῳ μέλει δύναμιν, ἑαυτήν ἐνεργοῦσαν ἐκφαίνουσα, καί πρός τό εἶναι δι᾿ ἑαυτῆς τά μέλη συνέχουσα πρός ζωήν συγκρατούμενα· ὁ ἀσεβής καί ἁμαρτωλός ποῦ φανεῖται, ταύτης ἐστερημένος τῆς χάριτος; Ὁ γάρ μή δυνάμενος ἐνεργουμένην τήν κατά τό εὖ εἶναι τοῦ Θεοῦ δέξασθαι παρουσίαν, ποῦ φανεῖται, τῆς θείας ζωῆς τῆς ὑπέρ αἰῶνα καί χρόνον καί τόπον ὑπομείνας τήν ἔκπτωσιν;\n\n(νβ΄) Ὁ τόν Θεόν οὐκ ἔχων πρός τό εὖ εἶναι συνέχοντα τήν ζωήν, τόν μέλλοντα πᾶσι γίνεσθαι τόπον τοῖς ἀξίοις, πῶς ἔσται, τόπον αὐτόν οὐκ ἔχων τόν Θεόν κατά τήν τῶν εὖ εἶναι ἐν Θεῷ μονήν τε καί ἵδρυσιν; Καί εἰ μετά πολλῆς δυσχερείας ὁ δίκαιος σώζεται, τί ἔσται, ἤ τί πείσεται ὁ μηδένα λόγον εὐσεβείας καί ἀρετῆς κατά τήν παροῦσαν ζωήν ποιησάμενος; (νγ΄) Ὁ μέν Θεός κατά μίαν ἀπειροδύναμον τῆς ἀγαθότητος βούλησιν, πάντας συνέξει καί ἀγγέλους καί ἀνθρώπους, ἀγαθούς τε καί πονηρούς· οὗτοι δέ πάντες, οὐκ ἴσως μεθέξουσι Θεοῦ, τοῦ διά πάντων ἀσχέτως χωρήσαντος, ἀλλ᾿ ἀναλόγως ἑαυτοῖς.","english":"according to the analogy of righteousness, or rather according to the measure of the sufferings endured here with knowledge on behalf of righteousness, giving himself to each one, just as the soul reveals itself as active in the members of the body according to the power underlying each member, and through itself holds the members together for existence, kept together for life—where will the impious and sinful man appear, deprived of this grace? For he who is unable to receive the presence of God actively operative according to the good of his being—where will he appear, having undergone the fall from the divine life that is beyond age and time and place?\n\n(52) He who does not have God holding his life together for well-being—God who will become all things to all who are worthy—how will he be, not having God as his place according to the abiding and establishment of well-being in God? And if the righteous man is saved with great difficulty, what will become of, or what will befall, the man who has made no account of piety and virtue in the present life? (53) God, by one infinitely powerful will of his goodness, will hold together all things, both angels and men, both good and evil; but all these will not partake of God equally—God who has passed through all things without being contained—but proportionally to themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"(νδ΄) Οἱ μέν τῇ φύσει φυλάξαντες διά πάντων ἰσονομοῦσαν τήν γνώμην, καί τῶν τῆς φύσεως λόγων κατ᾿ ἐνέργειαν δεκτικήν αὐτήν καταστήσαντες καθ᾿ ὅλον τόν τοῦ εὖ εἶναι λόγον, διά τήν πρός τήν θείαν βούλησιν τῆς γνώμης εὐπάθειαν, ὅλης μεθέξουσι τῆς ἀγαθότητος, κατά τήν αὐτοῖς ἐπιλάμπουσαν ὡς ἐν ἀγγέλοις ἤ ὡς ἐν ἀνθρώποις θείαν ζωήν. Οἱ δέ τῇ φύσει ποιήσαντες ἀνισονομοῦσαν διά πάντων τήν γνώμην, καί τῶν τῆς φύσεως λόγων κατά τήν ἐνέργειαν σκεδαστικήν αὐτήν ἀποδείξαντες καθ᾿ ὅλον τόν τοῦ εὖ εἶναι λόγον, διά τήν πρός τήν θείαν βούλησιν τῆς γνώμης ἀντιπάθειαν, ὅλης ἐκπεσοῦνται τῆς ἀγαθότητος, κατά τήν ἐμφαινομένην αὐτοῖς πρός τό φεῦ εἶναι τῆς γνώμης οἰκείωσιν· καθ᾿ ἥν ἡ πρός τόν Θεόν ἔσται τῶν τοιούτων διάστασις, οὐκ ἐχόντων κατά τήν πρόθεσιν τῆς γνώμης, ταῖς ἐνεργείαις τῶν ἀγαθῶν, τόν τοῦ εὖ εἶναι λόγον ζωογονούμενον, καθ᾿ ὅν ἡ θεία ζωή διαφαίνεσθαι πέφυκε. (νε΄) Ζυγός τῆς ἑκάστου γνώμης ἔσται κατά τήν κρίσιν, ὁ τῆς φύσεως λόγος, τήν πρός τό φεῦ, ἤ εὖ αὐτῆς διελέγχων κίνησιν, καθ᾿ ἥν ἡ τῆς θείας ζωῆς μέθεξις ἤ ἀμαθεξία γίνεσθαι πέφυκε. Κατά γάρ τό εἶναι καί ἀεί εἶναι, πάντας συνέξει παρών ὁ Θεός· κατά δέ τό ἀεί εὖ εἶναι, μόνους ἰδιοτρόπως τούς ἁγίους, ἀγγέλους τε καί ἀνθρώπους, τό ἀεί φεῦ εἶναι, τοῖς μή τοιούτοις ὡς γνώμης καρπόν ἀφείς ἐπικιρνώμενον.","english":"(54) Those who by nature have kept the judgment equally balanced in all things, and have made it receptive in activity to the principles of nature, in the whole principle of well-being, because of the good disposition of their judgment toward the divine will, will partake of the whole of goodness, according to the divine life that shines upon them as among angels or as among humans. But those who by nature have made their judgment unequally balanced in all things, and have shown it to be dispersive in activity with respect to the principles of nature, in the whole principle of well-being, because of the antipathy of their judgment toward the divine will, will fall away from the whole of goodness, according to the affinity of their judgment that appears in them toward ill-being; according to which will be the separation of such persons from God, since they do not have, in the purpose of their judgment, the principle of well-being brought to life in the activities of good things, according to which the divine life is naturally made manifest. (55) The balance scale of each person's judgment in the judgment will be the principle of nature, proving its motion toward ill-being or well-being, according to which the participation or non-participation in the divine life naturally comes about. For according to being and always being, God, being present, will hold all together; but according to always being well, only the saints, angels and humans, in a manner proper to them; while the always being ill he leaves to those who are not such, as the fruit of their judgment, mingled in.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"(νστ΄) Οὐ συνεπάγεται τῇ κατά φύσιν τῶν ἐξ ὧν συνέστηκεν ἑτερότητι, καί τήν καθ᾿ ὑπόστασιν διαφοράν τό μυστήριον τῆς θείας σαρκώσεως· τό μέν, ἵνα μή προσθήκην λάβῃ τό τῆς Τριάδος μυστήριον· τό δέ, ἵνα μηδέν ᾗ τῇ θεότητι κατά φύσιν ὁμογενές καί ὁμοούσιον. Δύο γάρ φύσεων πρός ὑπόστασιν, ἀλλ᾿ οὐ πρός φύσιν μίαν γέγονε σύνοδος· ἵνα καί τό καθ᾿ ὑπόστασιν ἕν ἐκ τῶν ἀλλήλαις συνδραμουσῶν φύσεων δειχθῇ κατά τήν ἕνωσιν ἀποτελούμενον, καί τό διάφορον τῶν συνελθόντων πρός τήν ἀδιάσπαστον ἕνωσιν κατά τήν φυσικήν ἰδιότητα πιστευθῇ, πάσης ἐκτός μένον τροπῆς καί συγχύσεως.\n\n(νζ΄) Οὐ λέγομεν ἐπί Χριστοῦ διαφοράν ὑποστάσεων, ὅτι Τριάς μεμένηκεν ἡ Τριάς, καί σαρκωθέντος τοῦ Λόγου, προσθήκης προσώπου οὐ προσγενομένης τῇ ἁγίᾳ Τριάδι διά τήν σάρκωσιν· λέγομεν δέ φύσεων διαφοράν, ἵνα μή τῷ Λόγῳ κατά τήν φύσιν ὁμοούσιον τήν σάρκα πρεσβεύωμεν.\n\n(νη΄) Ὁ μή λέγων φύσεως διαφοράν, οὐκ ἔχει πόθεν πιστώσασθαι τήν ὅτι γέγονε σάρξ ὁ Λόγος δίχα τροπῆς ὁμολογίαν· μή γινώσκων σωζόμενον κατά τήν φύσιν ἐν τῇ μιᾷ τοῦ ἑνός Χριστοῦ καί Θεοῦ Σωτῆρος ὑποστάσει μετά τήν ἕνωσιν, τό προλαβόν καί τό προσειλημμένον. (νθ΄) Εἰ σαρκός ἐν Χριστῷ καί θεότητος μετά τήν ἕνωσιν ὑπάρχει διαφορά κατά φύσιν· οὐ γάρ ταὐτόν κατ᾿ οὐσίαν ποτέ θεότης καί σάρξ· πρός φύσεως μιᾶς γένεσιν, ἡ τῶν συνελθόντων οὐδαμῶς γέγονεν ἕνωσις, ἀλλά πρός μίαν ὑπόστασιν, καθ᾿ ἥν οὐδεμίαν ἐν Χριστῷ καθ᾿ οἱονδήποτε τρόπον εὑρίσκομεν διαφοράν. Ταὐτόν γάρ τῇ οἰκείᾳ σαρκί κατά τήν ὑπόστασιν ὁ Λόγος.","english":"(56) The mystery of the divine incarnation does not bring with it the natural otherness of the elements of which it is composed, nor the difference according to hypostasis: the former, so that the mystery of the Trinity should not receive any addition; the latter, so that nothing should be naturally of the same kind and consubstantial with the Godhead. For the union of two natures came about with respect to a hypostasis, but not with respect to one nature; so that both the one according to hypostasis might be shown to be accomplished from the natures that ran together with each other in the union, and the difference of the things that came together might be believed, with respect to their natural property, unto the indivisible union, remaining outside all change and confusion.\n\n(57) We do not speak of a difference of hypostases in Christ, because the Trinity has remained the Trinity, and when the Word was incarnate, no addition of a person was made to the Holy Trinity because of the incarnation; but we speak of a difference of natures, so that we may not hold the flesh to be consubstantial with the Word according to nature.\n\n(58) He who does not speak of a difference of nature has no means of confirming the confession that the Word became flesh without change; not knowing that what was taken beforehand and what was taken up afterwards is preserved according to nature in the one hypostasis of the one Christ and God the Savior after the union. (59) If in Christ there is a difference of flesh and Godhead according to nature after the union—for Godhead and flesh are never the same in essence—then the union of the things that came together has in no way come about unto the generation of one nature, but unto one hypostasis, according to which we find no difference in Christ in any way whatever. For the Word is the same as his own flesh according to hypostasis.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":135,"ref":"p135","source":"Καθ᾿ ὅ γάρ ἄν ὁ Χριστός ἔχῃ διαφοράν, ἕν εἶναι κατά πάντα τρόπον οὐ δύναται· καθ᾿ ὅ δέ τήν οἱανοῦν παντελῶς οὐκ ἐπιδέχεται διαφοράν, κατά πάντα τρόπον τό ἕν ἐπ᾿ αὐτοῦ διαπαντός εὐσεβῶς ἔχει καί ὄν καί λεγόμενον. (ξ΄) Ἡ πίστις διά τῆς ἐλπίδος τήν εἰς Θεόν ἀγάπην τελείαν συνίστησιν· ἡ ἀγαθή συνείδησις, τήν εἰς τόν πλησίον διά τῆς φυλακῆς τῶν ἐντολῶν ἀγάπην ὑφίστησιν. Ἡ γάρ ἀγαθή συνείδησις παραβαθεῖσαν ἐντολήν οὐκ ἔχει κατήγορον. Ταύτας δέ μόνη καρδία πιστεύεσθαι πέφυκε, τῶν ἐφιεμένων τῆς ἀληθοῦς σωτηρίας. (ξα΄) Οὐδέν τοῦ πιστεύειν ταχύτερον, καί τοῦ διά στόματος ὁμολογεῖν τοῦ πιστευθέντος τήν χάριν ἐστίν εὐκολώτερον· τό μέν γάρ, δηλοῖ τήν ἔμψυχον πρός τόν πεποιηκότα τοῦ πεπιστευκότος ἀγάπην· τό δέ, τήν θεοφιλῆ πρός τόν πλησίον διάθεσιν. Ἀγάπη δέ καί γνησία διάθεσις, ἤγουν πίστις καί ἀγαθή συνείδησις, ἔργον προδήλως τοῦ κατά καρδίαν ἀφανοῦς ὑπάρχει κινήματος, τῆς ἐκτός ὕλης πρός γένεσιν παντελῶς οὐ δεόμενον.","english":"Insofar as Christ has any difference, he cannot be one in every way; but insofar as he admits no difference whatsoever, the one is in every way and always piously predicated of him, both in being and in being spoken of. (60) Faith, through hope, establishes perfect love toward God; a good conscience brings about love toward neighbor through the keeping of the commandments. For a good conscience has no accusing commandment that has been transgressed. These things are naturally believed by the heart alone, of those who strive for true salvation. (61) Nothing is quicker than believing, and nothing is easier than confessing with the mouth the grace of what has been believed; for the one shows the believing soul's love toward its Maker, the other the God-loving disposition toward neighbor. But love and a genuine disposition—that is, faith and a good conscience—are plainly the work of the hidden movement of the heart, having no need at all of external matter for its generation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"(ξβ΄) Ὁ τήν παντελῆ περί τό καλόν ἀκινησίαν νοσῶν, περί τό κακόν ὑπάρχει πάντως εὐκίνητος. Κατ᾿ ἄμφω γάρ ἀκίνητον ὑπάρχειν, ἀδύνατον. Ὅθεν καί λίθους καλεῖν οἶδεν ἡ Γραφή, τήν περί τά καλά τῆς ψυχῆς ῥαθυμίαν, ὡς ἀρετῶν ἀναισθητούσης· ξύλα δέ, τήν περί τά κακά προθυμίαν. Ἡ δέ κατ᾿ αἴσθησιν κίνησις συναπτομένη τῇ κατά νοῦν ἐνεργείᾳ, ποιεῖ τήν μετά γνώσεως ἀρετήν.\n\n(ξγ΄) Μεσότοιχον ἡ Γραφή, τόν κατά φύσιν, ὡς οἶμαι, νόμον τοῦ σώματος κέκληκε· φραγμόν δέ, τήν ἐν τῷ νόμῳ τῆς σαρκός πρός τά πάθη σχέσιν, ἤγουν τήν ἁμαρτίαν. Μόνη γάρ ἡ πρός τά πάθη τῆς ἀτιμίας σχέσις, τοῦ νόμου τῆς φύσεως, τουτέστι, τοῦ παθητοῦ τῆς φύσεως μέρους, φραγμός γίνεται, τῆς ψυχῆς τό σῶμα διατειχίζων, καί τοῦ λόγου τῶν ἀρετῶν τήν πρός σάρκα διά μέσης ψυχῆς κατά τήν πρᾶξιν, μή συγχωρῶν γενέσθαι διάβασιν· ὁ δέ Λόγος παραγενόμενος, καί τόν τῆς φύσεως νόμον, ἤγουν τό τῆς φύσεως παθητόν καταπαλαίσας, τήν ἐν αὐτῷ τῶν παρά φύσιν παθῶν σχέσιν κατήργησεν.","english":"(62) One who is sick with complete immobility toward the good is altogether easily moved toward evil. For it is impossible to be immobile in both respects. Hence Scripture also knows how to call \"stones\" the soul's slackness toward good things, as being insensible to virtues; and \"wood,\" its eagerness toward evil things. But the movement according to sense, joined with the activity according to mind, produces virtue accompanied by knowledge.\n\n(63) Scripture has called the law of nature, as I think, a \"middle wall,\" and a \"fence,\" the disposition in the law of the flesh toward the passions, that is, sin. For only the disposition toward the passions of dishonor becomes a fence to the law of nature—that is, to the passible part of nature—walling off the body from the soul and not permitting the passage of the principle of the virtues to the flesh, through the soul, in accordance with action. But the Word, having come and having wrestled down the law of nature—that is, the passibility of nature—abolished the disposition of the passions contrary to nature within it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"(ξδ΄) Ἡνίκα μέν δι᾿ ἀπάτης δόλῳ συλῶν τήν περί Θεόν ἔμφυτον γνῶσιν τῆς φύσεως, ταύτην ὁ πονηρός εἰς ἑαυτόν σφετερίζεται, κλέπτης ἐστί, πρός ἑαυτόν ἀπό τοῦ Θεοῦ τό σέβας μεταφέρειν πειρώμενος· ἀπάγων δηλονότι τῶν ἐν τοῖς γεγονόσι πνευματικῶν λόγων, τήν κατά νοῦν τῆς ψυχῆς θεωρίαν, καί μόνῃ περιγράφων τήν νοεράν δύναμιν, τῇ κατά τήν ἐπιφάνειαν προσόψει τῶν αἰσθητῶν. Ὁπηνίκα δέ διά τῶν φυσικῶν ἀπαρχόμενος κινημάτων, πρός τά παρά φύσιν σοφιστικῶς κατασύρῃ τήν πρακτικήν δύναμιν, καί διά τῶν νομιζομένων καλῶν ταῖς χείροσι πιθανῶς προσηλώσῃ ταύτης τήν ἔφεσιν, ἐπί τῷ ὀνόματι Κυρίου ὀμνύει ψευδῶς, πρός ἄλλα παρ᾿ ὑπόσχεσιν ἄγων τήν πειθομένην ψυχήν. Καί ἔστι κλέπτης μέν, ὡς πρός ἑαυτόν συλῶν τήν γνῶσιν τῆς φύσεως· ἐπίορκος δέ, ὡς τό πρακτικόν τῆς ψυχῆς μάτην διαπονεῖσθαι πείθων τοῖς παρά φύσιν.\n\n(ξε΄) Ἤ πάλιν, κλέπτης ἐστίν, ὁ πρός ἀπάτην τῶν ἀκουόντων τούς θείους δῆθεν ἀσκούμενος λόγους, ὧν οὐκ ἐπέγνω διά τῶν ἔργων τήν δύναμιν, τήν ψιλήν προφοράν δόξης ἐμπορίαν ποιούμενος, καί τῷ διά γλώσσης λόγῳ τόν τοῦ δίκαιος νομίζεσθαι παρά τῶν ἀκροωμένων θηρώμενος ἔπαινον. Καί ἁπλῶς εἰπεῖν, ὁ τῷ λόγῳ τόν βίον ἀνάρμοστον, καί τῇ γνώμει τήν διάθεσιν τῆς ψυχῆς ἔχων ἀντικειμένην, κλέπτης ἐστίν, ἐκ τῶν ἀλλοτρίων ἀγαθῶν οὐ καλῶς διαφαινόμενος. Πρός ὅν ὁ λόγος εἰκότως ἐρεῖ, Τῷ δέ ἁμαρτωλῷ εἶπεν ὁ Θεός, Ἵνα τί σύ ἐκδιηγῇ τά δικαιώματά μου, καί ἀναλαμβάνεις τήν διαθήκην μου διά στόματός σου;","english":"(64) When the evil one, by deceit and guile, plunders the natural knowledge of God that belongs to nature, he appropriates it to himself; he is a thief, attempting to transfer the reverence due to God to himself. He leads away, clearly, from the spiritual principles (logoi) within created things the soul's contemplation according to the intellect, and confines the intellectual power to the outward appearance of sensible things alone. But whenever, beginning from natural impulses, he sophistically drags the practical power down toward things contrary to nature, and through things reputed good persuasively fastens its desire upon worse things, he swears falsely in the name of the Lord, leading the obedient soul toward things other than what was promised. And he is a thief, in that he plunders for himself the knowledge of nature; and a perjurer, in that he persuades the practical faculty of the soul to labor in vain for things contrary to nature.\n\n(65) Or again, he is a thief who, for the deception of his hearers, practices the supposedly divine words, whose power he has not come to know through works, making a trade of glory out of mere utterance, and hunting by means of the word of the tongue the praise of being considered righteous by those who listen. And to speak simply, the one whose life is discordant with his word, and whose disposition of soul is opposed to his judgment, is a thief, appearing improperly in the good things of others. To him the word will reasonably say, But to the sinner God said, Why do you recount my statutes, and take up my covenant with your mouth?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"(ξστ΄) Κλέπτης ὡσαύτως ἐστί, καί ὁ τοῖς φαινομένοις τρόποις καί ἤθεσι, τήν μή φαινομένην συγκαλύπτων τῆς ψυχῆς κακουργίαν, ἐπιεικείας πλάσματι τήν ἔνδον ἐπικαλύπτων διάθεσιν· καί κλέπτων, ὥσπερ ἐκεῖνος τῇ προφορᾷ τῶν λόγων τῆς γνώσεως, τήν τῶν ἀκουόντων διάνοιαν· οὕτω δή καί αὐτός τῷ τρόπῳ τῆς τῶν ἠθῶν ὑποκρίσεως, τῶν θεομένων τήν αἴσθησιν, πρός ὅν ὁμοίως εἰρήσεται, Αἰσχύνθητε, οἱ ἐνδεδυμένοι ἱμάτια ἀλλότρια· καί τό, Ἀποκαλύψει Κύριος τό σχῆμα αὐτῶν ἐν τῇ καθ᾿ ἡμέρᾳ ἐκείνῃ. Καθ᾿ ἑκάστην γάρ ἐν τῷ κρυπτῷ τῆς καρδίας ἐργαστηρίῳ, ταῦτά μοι λέγοντος ἀκούειν δοκῶ τοῦ Θεοῦ τήν ἡμέραν, ὡς ἐπ᾿ ἀμφοῖν διαῤῥήδην κατεγνωσμένος.\n\n(ξζ΄) Ἐπίορκός ἐστιν, ἤγουν ὀμνύων ἐπί τῷ ὀνόματι Κυρίου ψευδῶς, ὁ ἐπαγγελλόμενος τῷ Θεῷ τόν κατ᾿ ἀρετήν βίον, καί ἀλλότρια παρά τήν ὑπόσχεσιν τῆς οἰκείας ἐπαγγελίας ἐπιτηδεύων, καί τήν συνθήκην τῆς ὁμολογίας τοῦ σεμνοῦ βίου διά τῆς ἀργίας τῶν ἐντολῶν παραβαίνων. Καί συντόμως εἰπεῖν, ὁ κατά Θεόν ζῇν προελόμενος, καί μή τελείως τῷ παρόντι βίῳ νεκρούμενος, ψεύστης ἐστί καί ἐπίορκος, ὁμόσας μέν τῷ Θεῷ, τουτέστιν, ἐπαγγειλάμενος τόν ἐν τοῖς θείοις ἀγῶσιν ἄμεμπτον δρόμον, καί ( μή πληρώσας, καί διά τοῦτο μηδαμῶς ἐπαινούμενος. Ἐπαινεθήσεται γάρ πᾶς ὁ ὀμνύων ἐν αὐτῷ, τουτέστι, πᾶς ὁ τῷ Θεῷ τόν ἔνθεον ἐπαγγειλάμενος βίον, καί διά τῆς ἀληθείας τῶν ἔργων τῆς δικαιοσύνης τούς ὄρκους πληρῶν τῆς καλῆς ὑποσχέσεως.","english":"(65) Likewise, he is also a thief who, by outward manners and habits, conceals the unseen wickedness of his soul, covering over the inner disposition with a pretense of gentleness; and he steals, just as that one did by the utterance of words of knowledge, the understanding of those who hear—so too does this one, by the manner of his hypocrisy in morals, steal the perception of those who behold him. To him likewise it shall be said, \"Be ashamed, you who are clothed in garments not your own\"; and, \"The Lord will uncover their form in that day.\" For every day, in the hidden workshop of the heart, I seem to hear God saying these things to me, as one who has been plainly condemned on both counts.\n\n(66) He is also a perjurer—that is, one who swears falsely by the name of the Lord—who promises to God a life according to virtue, yet pursues things alien to the promise of his own profession, and transgresses the covenant of his confession of a venerable life through his neglect of the commandments. And to speak briefly, he who has chosen to live according to God, yet is not wholly dead to the present life, is a liar and a perjurer—having sworn to God, that is, having promised the blameless course in the divine contests, and not having fulfilled it, and for this reason in no way praised. For everyone who swears in him shall be praised—that is, everyone who has promised to God the life that is divine, and through the truth of the works of righteousness fulfills the oaths of his good profession.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"(ξη΄) Ὁ κατά μόνην τήν ἐν τοῖς λόγοις προφοράν, γνῶσιν ὑποκρινόμενος, πρός δόξαν οἰκείαν τήν τῶν ἀκουόντων κλέπτει διάνοιαν· καί ὁ τοῖς ἤθεσι τήν ἀρετήν ὑποκρινόμενος, πρός δόξαν οἰκείαν κλέπτει τῶν θεωμένων τήν ὅρασιν· καί δι᾿ ἀπάτης ἀμφότεροι κλέπτοντες, πλανῶσιν, ὁ μέν, διάνοιαν ψυχῆς τῶν ἀκουόντων, ὁ δέ, τῶν θεωμένων σώματος αἴσθησιν. (ξθ΄) Εἰ πάντως ἔπαινον ἔχει ὁ τῶν οἰκείων πληρωτής ἐπαγγελιῶν, ὡς ὀμνύων ἐν τῷ Θεῷ, καί ἀληθεύων· δῆλον ὅτι ψόγον ἕξει καί ἀτιμίαν, ὁ τῶν οἰκείων συνθηκῶν παραβάτης γινόμενος, ὡς ὀμόσας ἐν τῷ Θεῷ, καί ψευσάμενος. (ο΄) Οὐ πᾶς ἄνθρωπος εἰς τοῦτον ἐρχόμενος τόν κόσμον, ὑπό τοῦ Λόγου πάντως φωτίζεται· πολλοί γάρ ἀφώτιστοι διαμένουσι, καί τοῦ κατ᾿ ἐπίγνωσιν ἀμέτοχοι φωτός· ἀλλά δῆλον ὅτι πᾶς ἄνθρωπος κατ᾿ οἰκείαν γνώμην, εἰς τόν ἀληθῆ κόσμον ἐρχόμενος τῶν ἀρετῶν. Πᾶς γάρ ὁ κατ᾿ ἀλήθειαν διά τῆς αὐθαιρέτου γεννήσεως εἰς τοῦτον ἐρχόμενος τόν κόσμον, ὑπό τοῦ Λόγου πάντως φωτίζεται, λαμβάνων ἕξιν ἀρετῆς ἀμετακίνητον, καί γνώσεως ἀληθοῦς ἐπιστήμην ἄπταιστον. (οα΄) Οὐ πάντες τε καί πάντα τά τήν αὐτήν ἐκφώνησιν ἔχοντα, καθ᾿ ἕνα καί τόν αὐτόν πάντως νοηθήσεται τρόπον· ἀλλ᾿ ἕκαστον τῶν λεγομένων πρός τήν ὑποκειμένην δηλονότι τῷ τρόπῳ τῆς ἁγίας Γραφῆς δύναμιν νοητέον, εἰ μέλλοιμεν ὀρθῶς τοῦ σκοποῦ τῶν γεγραμμένων καταστοχάζεσθαι. ( (οβ΄) Οὐδέν τῶν ἀναγεγραμμένων τῇ Γραφῇ προσώπων, ἤ τόπων, ἤ χρόνων, ἤ ἑτέρων πραγμάτων ἐμψύχων τε καί ἀψύχων, αἰσθητῶν τε καί","english":"(66) He who by the mere utterance of words in speech feigns knowledge steals the mind of his hearers for his own glory; and he who by his manners feigns virtue steals the sight of those who behold him for his own glory; and both, stealing by deceit, lead astray—the one the mind of the soul of his hearers, the other the perception of the body of those who behold him. (69) If the one who fulfills his own promises has praise altogether, as swearing in God and speaking truth, it is clear that the one who becomes a transgressor of his own agreements will have blame and dishonor, as having sworn in God and lied. (70) Not every man who comes into this world is altogether enlightened by the Word; for many remain unenlightened and have no share in the light that is according to knowledge; but it is clear that every man who comes into the true world of the virtues is so according to his own disposition. For everyone who in truth comes into this world through self-chosen birth is altogether enlightened by the Word, receiving an unchangeable habit of virtue and an unerring knowledge of true understanding. (71) Nor are all things that have the same utterance to be understood in one and the same way altogether; but each of the things said must be understood according to the power that underlies it in the manner of Holy Scripture, if we are to rightly hit the mark of the purpose of what is written. (72) None of the persons, or places, or times, or other things—animate and inanimate, perceptible and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"νοητῶν, κατά τόν αὐτόν ἀεί κινούμενον τρόπον, ἔχει συμβαίνουσαν ἑαυτῇ διόλου τήν ἱστορίαν ἤ τήν θεωρίαν. Διό χρή τόν ἀπταίστως τήν θείαν τῆς Γραφῆς ἐξασκούμενον εἴδησιν, ταῖς διαφοραῖς τῶν γινομένων ἤ λεγομένων, διαφόρως ἐκδέχεσθαι τῶν ἀπηριθμημένων ἕκαστον, καί τήν ἁρμόζουσαν αὐτῷ κατά τόν τόπον, ἤ τόν χρόνον δεόντως θεωρίαν προσνέμειν. (ογ΄) Διδάσκειν χρή πάντας τούς ἐν παντί τῷ κόσμῳ, λόγῳ ζῇν μόνῳ πολιτεύεσθαι, καί τοσοῦτον ἔχειν περί τῶν σωμάτων τήν μέριμναν, ὅσο διά πολλῆς φροντίδος τήν πρός αὐτά σχέσιν τῆς ψυχῆς διακόψας, καί μηδεμίαν διδόναι τό σύνολον ὕλης τῇ ψυχῇ φαντασίαν· σβεσθείσης ἤδη τῷ λόγῳ τῆς κατ᾿ ἀρχάς, τόν μέν λόγον παρωσαμένης, τήν ἀλογίαν δέ τῆς ἡδονῆς ὄφεως δίκην ἑρπυστικοῦ προσδεξαμένης, αἰσθήσεως, καθ᾿ ἧς ὡρίσθη δικαίως ὁ θάνατος, ἵνα παύσηται τῷ διαβόλῳ πρός τήν ψυχήν παρεχομένη τήν εἴσοδον. (οδ΄) Μία ὑπάρχουσα κατά τό γένος ἡ αἴσθησις, πενταπλοῦται τοῖς εἴδεσι, διά τῆς καθ᾿ ἕκαστον εἶδος ἀντιληπτικῆς ἐνεργείας, τό προσφυές αἰσθητόν, ἀντί Θεοῦ στέργειν τήν πλανωμένην ψυχήν ἀναπείθουσα. Διόπερ ὁ τῷ Λόγῳ σοφῶς ἑπόμενος, πρό τοῦ βεβιασμένου καί παρά γνώμην θανάτου, τόν θάνατον τῆς σαρκός ἑκουσίως καταψηφίζεται, τόν πρός αἴσθησιν τῆς γνώμης παντελῆ ποιούμενος χωρισμόν.","english":"Of things intelligible, moving always in the same manner, the history or the contemplation has its fitting application entirely to itself. Therefore it is necessary that he who pursues faultlessly the divine knowledge of Scripture should receive each of the things enumerated in different ways according to the differences of things done or said, and should assign to it the contemplation that is fitting to it, according to place or time, as is proper. (73) It is necessary to teach all throughout the whole world to live by reason alone as their way of life, and to have such concern for bodies as, by much care, to cut off the soul's attachment to them, and to give no imagination of matter at all to the soul; since there has already been extinguished by reason the sensation that existed at the beginning, which pushed aside reason and received the irrationality of pleasure like a creeping serpent, and against which death was justly ordained, so that it might cease providing the devil an entrance to the soul. (74) Sensation, being one in kind, is fivefold in its forms, through the perceptive activity in each form, persuading the erring soul to love the congenial sensible object instead of God. Therefore he who wisely follows the Word, before the forced and involuntary death, voluntarily condemns the flesh to death, making a complete separation of the will from sensation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"(οε΄) Λαβοῦσα τόν νοῦν ἡ αἴσθησις ὑποχείριον, διδάσκει πολύθεον, δι᾿ ἑκάστης αἰσθήσεως τῇ περί τά πάθη δουλείᾳ ὡς θεῖον τό προσφυές αἰσθητόν θεραπεύουσα.\n\n(οστ΄) Ὁ μόνῳ τῷ γράμματι τῆς Γραφῆς παρακαθήμενος, μόνην ἔχει τήν αἴσθησιν κρατοῦσαν τῆς φύσεως, καθ᾿ ἥν ἡ πρός τήν σάρκα τῆς ψυχῆς σχέσις μόνη διαφαίνεσθαι πέφυκε. Τό γάρ ( γράμμα μή νοούμενον πνευματικῶς, μόνην ἔχει τήν αἴσθησιν περιγράφουσαν αὐτοῦ τήν ἐκφώνησιν, καί μή συγχωροῦσαν πρός τόν νοῦν διαβῆναι τῶν γεγραμμένων τήν δύναμιν. Εἰ δέ πρός μόνην τήν αἴσθησιν ἔχει τό γράμμα τήν οἰκειότητα, πᾶς ὁ καθ᾿ ἱστορίαν μόνην Ἰουδαϊκῶς τό γράμμα δεχόμενος, κατά σάρκα ζῇ, τῆς ἁμαρτίας καθ᾿ ἑκάστην ἡμέραν διά τήν ζῶσαν αἴσθησιν γνωμικῶς ἀποθνήσκων τόν θάνατον, μή δυνάμενος πνεύματι τάς πράξεις θανατῶσαι τοῦ σώματος, ἵνα ζῇ τήν ἐν πνεύματι μακαρίαν ζωήν. Εἰ γάρ κατά σάρκα ζῆτε, μέλλετε ἀποθνήσειν, φησίν ὁ θεῖος Ἀπόστολος· εἰ δέ πνεύματι τάς πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε. (οζ΄) Μή τοίνυν τόν θεῖον λύχνον, ἤγουν τόν φωτιστικόν τῆς γνώσεως λόγον ἀνάπτοντες διά θεωρίας καί πράξεως, ὑπό τόν μόδιον θήσωμεν, ἵνα μή κατακριθῶμεν ὡς περιγράφοντες τῷ γράμματι τήν τῆς σοφίας ἀπερίληπτον δύναμιν· ἀλλ᾿ ἐπί τήν λυχνίαν, λέγω τήν ἁγίαν Ἐκκλησίαν, ἐν τῷ ὕψει τῆς ἀληθοῦς θεωρίας, πᾶσι τό φῶς τῶν θείων δογμάτων πυρσεύουσαν.","english":"(65) When perception has taken the intellect as its subordinate, it teaches polytheism, serving through each sense, in its slavery to the passions, the attached sensible object as if it were divine.\n\n(66) He who sits at the mere letter of Scripture has only the perception that dominates nature, according to which the soul's relation to the flesh alone is naturally made to appear. For the letter, not understood spiritually, has only the perception that circumscribes its utterance, and does not permit one to pass over to the intellect the power of what is written. But if the letter has its affinity only with perception, then everyone who receives the letter in a Jewish manner according to history alone lives according to the flesh, dying the death by deliberate choice each day because of the living perception, unable to put to death the deeds of the body by the Spirit, so as to live the blessed life in the Spirit. For if you live according to the flesh, you are about to die, says the divine Apostle; but if by the Spirit you put to death the deeds of the body, you will live. (67) Let us not, then, having kindled the divine lamp—that is, the illuminating word of knowledge—through contemplation and practice, place it under the bushel, lest we be condemned as circumscribing by the letter the incomprehensible power of wisdom; but let us place it on the lampstand—I mean the holy Church—in the height of true contemplation, illumining for all the light of the divine doctrines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"(οη΄) Ὁ τάς προσβολάς τῶν ἀκουσίων πειρασμῶν κατά τόν μακάριον Ἰώβ καί τούς γενναίους μάρτυρας ἀκατασείστῳ φέρων τῷ φρονήματι, λύχνος ἐστίν ἰσχυρός, ἀκατάσβεστον καί αὐτός φυλάττων τό φῶς τῆς σωτηρίας, ἐν τῷ τρόπῳ τῆς κατά τήν ἀνδρίαν ὑπομονῆς φυλαττόμενον, ὡς τόν Κύριον ἰσχύν ἔχων καί ὕμνησιν. Ὁ δέ γινώσκων τοῦ πονηροῦ τά μηχανήματα, καί τάς συμπλοκάς τῶν ἀφανῶν πολέμων οὐκ ἀγνοῶν, καί οὗτος τῷ φωτί τῆς γνώσεως περιλαμπόμενος, ἄλλος πέφηνε λύχνος, τῷ μεγάλῳ Ἀποστόλῳ προσηκόντως φθεγγόμενος, Οὐ γάρ αὐτοῦ τά νοήματα ἀγνοοῦμεν.\n\n(οθ΄) Τήν μέν κάθαρσιν τοῖς ἀξίοις τῆς τῶν ἀρετῶν καθαρότητος, διά φόβου καί εὐσεβείας καί γνώσεως ποιεῖται τό Πνεῦμα τό ἅγιον· τόν δέ φωτισμόν τῆς τῶν ὄντων καθ᾿ οὕς ὑπάρχουσι λόγους γνώσεως, δι᾿ ἰσχύος καί βουλῆς καί συνέσεως δωρεῖται ( τοῖς ἀξίοις φωτός· τήν δέ τελειότητα, διά\n\nτῆς παμφαοῦς καί ἁπλῆς καί ὁλοσχεροῦς σοφίας χαρίζεται τοῖς ἀξίοις θεώσεως, πρός τήν τῶν ὄντων αἰτίαν, ἀμέσως αὐτούς ἀνάγον κατά πάντα τρόπον, ὡς ἔστιν ἀνθρώπῳ δυνατόν, ἐκ μόνων τῶν θείων τῆς ἀγαθότητος ἰδιωμάτων γνωριζομένους, καθ᾿ ἥν ἐκ Θεοῦ μέν ἑαυτούς, ἐξ ἑαυτῶν δέ γινώσκοντες τόν Θεόν, οὐκ ὄντος τινός μέσου διατειχίζοντος· σοφίας γάρ μέσον οὐδέν πρός Θεόν· τήν ἀναλλοίωτον ἕξουσιν ἀτρεψίαν, τῶν μέσων αὐτοῖς ὁλικῶς πάντων διαβαθέντων, ἐν οἷς ὑπῆρχεν ὁ περί τήν γνῶσιν ποτε τοῦ σφάλλεσθαι κίνδυνος. Μέσα δέ καλεῖ, τήν τῶν νοητῶν καί τῶν αἰσθητῶν οὐσίαν, δι᾿ ὧν πρός Θεόν ὡς αἰτίαν τῶν ὄντων, ὁ ἀνθρώπινος νοῦς ἀνάγεσθαι πέφυκεν.","english":"(68) He who bears the assaults of involuntary temptations, after the example of blessed Job and the noble martyrs, with an unshaken mind, is a strong lamp, himself keeping the unquenchable light of salvation, guarded in the manner of endurance in courage, since he has the Lord as his strength and his song. And he who knows the devices of the evil one, and is not ignorant of the entanglements of unseen wars, and is himself illumined by the light of knowledge, has appeared as another lamp, speaking as befits the great Apostle, For we are not ignorant of his designs.\n\n(69) The Holy Spirit effects purification for those worthy of the purity of the virtues, through fear and piety and knowledge; and the illumination of the knowledge of the principles according to which existing things subsist, he grants through strength and counsel and understanding to those worthy of light; and perfection, through\n\nthe all-radiant and simple and complete wisdom, he bestows on those worthy of deification, leading them directly to the cause of existing things, in every way, as is possible for man, being known from the divine attributes of goodness alone, according to which, knowing themselves from God and knowing God from themselves, there being no middle wall standing in between—for there is no middle thing between wisdom and God—they will possess unchangeable immutability, all the intermediate things having been wholly passed through, in which there once existed the risk of erring in knowledge. He calls \"intermediate things\" the substance of things intelligible and things sensible, through which the human intellect is naturally led up to God as the cause of existing things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"(π΄ Τήν μέν πρακτικήν φιλοσοφίαν, φόβος, εὐσέβειά τε καί γνῶσις ἐργάζονται· τήν δέ φυσικήν ἐν πνεύματι θεωρίαν, ἰσχύς καί βουλή καί σύνεσις κατορθοῦσι· τήν δέ μυστικήν θεολογίαν, σοφία θεία μόνη χαρίζεται. (πα΄) Ὥσπερ ἐλαίου χωρίς, ἄσβεστον διατηρηθῆναι λύχνον ἀμήχανον, οὕτως ἕξεως χωρίς, προσφόροις καί λόγοις καί τρόποις καί ἤθεσι, νοήμασί τε αὖ καί λογισμοῖς τοῖς καθήκουσι τά καλά διατρεφούσης, ἄσβεστον φυλαχθῆναι τό φῶς τῶν χαρισμάτων ἀμήχανον. Πᾶν γάρ χάρισμα πνευματικόν προσφυοῦς χρῄζει τῆς ἕξεως, ἀπαύστως ἐπιχεούσης αὐτῷ καθάπερ ἔλαιον τήν ὕλην τήν νοεράν, ἵνα διαμείνῃ κατά τήν ἕξιν τοῦ δεξαμένου κρατούμενον.\n\n(πβ΄) Ὥσπερ ἐλαίας χωρίς, οὐκ ἔστιν οὐδαμῶς εὑρεῖν φύσει κατ᾿ ἀλήθειαν γνήσιον ἔλαιον· ἄγγους δέ δίχα κρατεῖσθαι τοῦ δεχομένου τό ἔλαιον οὐ δυνατόν· ἐλαίῳ δέ μή τρεφόμενον σβέννυται πάντως τό λυχναῖον φῶς· οὕτω τῶν ἁγίων Γραφῶν χωρίς, οὐκ ἔστι κατά ἀλήθειαν δύναμις νοημάτων θεοπρεπής· ἕξεως δέ δίχα, καθάπερ ἄγγους νοημάτων δεκτικοῦ, οὐδαμῶς ἄν συσταίη ( νόημα θεῖον· θείοις δέ νοήμασι μή τρεφόμενον τό φῶς τῆς ἐν τοῖς χαρίσμασι γνώσεως, ἄσβεστον οὐ συντηρεῖται τοῖς ἔχουσι. (πγ΄) Τήν μέν Παλαιάν Διαθήκην, τήν ἐξ εὐωνύμων ἐλαίαν ὑπολαμβάνω σημαίνειν, ὡς τῆς πρακτικῆς μᾶλλον προνοουμένην φιλοσοφίας· τήν ἐκ δεξιῶν δέ, τήν Νέαν Διαθήκην, ὡς καινοῦ μυστηρίου διδάσκαλον, καί τῆς ἐν ἑκάστῳ τῶν πιστῶν θεωρητικῆς ἕξεως ποιητικήν. Ἡ μέν γάρ, ἀρετῆς τρόπους, ἡ δέ, γνώσεως λόγους παρέχεται τοῖς τά θεῖα φιλοσοφοῦσι·","english":"(70) Practical philosophy is worked by fear, piety, and knowledge; natural contemplation in the Spirit is set right by strength, counsel, and understanding; but mystical theology is bestowed by divine wisdom alone. (71) Just as it is impossible for a lamp to be kept unquenchable without oil, so without a habit that nourishes noble things with fitting words and manners and customs, and likewise with fitting thoughts and reasonings, it is impossible for the light of the gifts to be kept unquenchable. For every spiritual gift needs a congenial habit, unceasingly pouring into it, as it were oil, the intelligible material, so that it may remain, held fast according to the habit of the one who receives it.\n\n(72) Just as without an olive it is in no way possible to find by nature a genuine oil in truth, and it is not possible for it to be held without a vessel that receives the oil, and the lamp's light is utterly extinguished if not fed with oil, so without the holy Scriptures there is not, in truth, a God-befitting power of thoughts; and without a habit, as of a vessel receptive of thoughts, a divine thought would in no way be established; and the light of the knowledge that is in the gifts is not kept unquenchable in those who have it if it is not fed with divine thoughts. (73) I take the Old Testament to signify the olive on the left, as providing rather for practical philosophy; and the olive on the right to be the New Testament, as teacher of a new mystery and productive of the contemplative habit in each of the faithful. For the one provides the modes of virtue, the other the principles of knowledge, to those who philosophize about divine things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"καί ἡ μέν, τῆς τῶν ὁρωμένων ὁμίχλης ὑφαρπάζουσα πρός τό συγγενές ἀνάγει τόν νοῦν, πάσης καθαρόν ὑλικῆς φαντασίας γεγενημένον· ἡ δέ, τῆς ὑλικῆς προσπαθείας αὐτόν ἀποκαθαίρει, τῷ τῆς ἀνδρίας τόνῳ, καθάπερ σφύρᾳ τινί τούς πρός τό σῶμα τῆς γνώμης κατά τήν σχέσιν ἐκκρουομένη ἥλους.\n\n(πδ΄) Ἡ μέν Παλαιά, τό σῶμα πρός ψυχήν λογισθέν ἀναβιβάζει διά μέσων τῶν ἀρετῶν, κωλύουσα τοῦ πρός σῶμα τόν νοῦν καταβιβάζεσθαι· ἡ δέ Νέα, τόν νοῦν πρός τόν Θεόν ἀναβιβάζει, τῷ πυρί τῆς ἀγάπης πτερούμενον. Καί ἡ μέν, ταὐτόν ἐργάζεται τῷ νοΐ τό σῶμα κατά τήν θέσιν κίνησιν· ἡ δέ, ταὐτόν τῷ Θεῷ τόν νοῦν ἀποτελεῖ κατά τήν ἕξιν τῆς χάριτος τοσαύτην ἔχοντα πρός Θεόν τήν ἐμφέρειαν, ὥστε τόν Θεόν δι᾿ αὐτοῦ γνωρίζεσθαι, τόν ἐξ ἑαυτοῦ κατά φύσιν οὐδαμῶς τό παράπαν οὐδενί γινωσκόμενον, ὡς ἔκ τινος εἰκόνος ἀρχέτυπον. (πε΄) Ἡ μέν Παλαιά Διαθήκη, πράξεως καί ἀρετῆς ὑπάρχουσα σύμβολον, συμφωνεῖν τό σῶμα τῷ νοΐ παρασκευάζει κατά τήν κίνησιν· ἡ δέ Νέα, θεωρίας οὖσα καί γνώσεως ποιητικήν, τόν μυστικῶς αὐτῆς ἀντεχόμενον νοῦν τοῖς θείοις νοήμασι καταφαιδρύνει καί τοῖς γνωρίσμασι· καί ἡ μέν Παλαιά, τῷ γνωστικῷ χορηγεῖ τούς τρόπους τῶν ἀρετῶν· ἡ δέ Νέα, τῷ πρακτικῷ γνώσεως ἀληθοῦς λόγους χαρίζεται. ( (πστ΄) Ἐκείνων ὁ Θεός λέγεταί τε καί γίνεται κατά χάριν Πατήρ, τῶν μόνην ἐχόντων τήν κατ᾿ ἀρετήν γνωμικήν ἐν πνεύματι γέννησιν· καθ᾿ ἥν ὥσπερ ψυχῆς πρόσωπον, τόν ἐν ἀρεταῖς τοῦ γεννήσαντος Θεοῦ χαρακτῆρα","english":"And the one, snatching the mind away from the mist of things seen, leads it up to what is akin to it, having become pure of all material fantasy; but the other cleanses it of material attachment, by the tension of courage, as though striking out with a hammer the nails of the disposition that fasten it to the body.\n\n(84) The Old brings the body, reckoned as toward the soul, up through the midst of the virtues, preventing the mind from being dragged down to the body; but the New brings the mind up to God, winged by the fire of love. And the one works the body to be the same as the mind in position and movement; but the other makes the mind the same as God in the habit of grace, having so great a likeness toward God that God is known through it—he who by nature from himself is in no way at all known to anyone—as an archetype through some image. (85) The Old Testament, being a symbol of practice and virtue, prepares the body to be in harmony with the mind in movement; but the New, being productive of contemplation and knowledge, illumines with divine thoughts and marks the mind that mystically cleaves to it; and the Old supplies to the contemplative the modes of the virtues; but the New grants to the practical the reasons of true knowledge. (86) Of those men God is said to be, and becomes by grace, Father, who have only the spiritual birth in virtue of their disposition; according to which, as it were the face of the soul, the character of God who begot them in virtues","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"φαινόμενον ἔχοντες κατά τόν βίον, τούς θεωμένους τῇ μεταβολῇ τῶν τρόπων δοξάζειν τόν Θεόν παρασκευάζουσι, τόν οἰκεῖον βίον πρός μίμησιν παρέχοντες αὐτοῖς ἐξαίρετον ἀρετῆς ἐξεμπλάριον. Οὐ γάρ λόγῳ ψιλῷ Θεός δοξάζεσθαι πέφυκεν, ἀλλ᾿ ἔργοις δικαιοσύνης πολλῷ πλείονα λόγων βοῶσι τήν θείαν μεγαλοπρέπειαν. (πζ΄) Ἀριστερός μέν ὁ φυσικός νόμος, διά τήν αἴσθησιν· προσάγει δέ τῷ λόγῳ τούς τρόπους τῶν ἀρετῶν, καί ποιεῖ γνῶσιν ἐνεργουμένην. Ὁ δέ πνευματικός νόμος, δεξιός μέν ἐστι διά τόν νοῦν· μίγνυσι δέ τῇ αἰσθήσει τούς ἐν τοῖς οὖσι πνευματικούς λόγους, καί ποιεῖ πρᾶξιν λελογισμένην. (πη΄) Ὁ τῇ πράξει σωματουμένην τήν γνῶσιν, καί τῇ γνώσει ψυχουμένην τήν πρᾶξιν δεικνύς, τόν ἀκριβῇ τρόπον εὗρε τῆς ἀληθοῦς θεουργίας. Ὁ δ᾿ ὁποτέραν τούτων τῆς ἑτέρας ἔχων διαζευγμένην, ἤ τήν γνῶσιν ἀνυπόστατον πεποίηκε φαντασίαν, ἤ τήν πρᾶξιν ἄψυχον κατέστησε εἴδωλον. Γνῶσις γάρ ἄπρακτος, φαντασίας οὐδέν διενήνοχεν, ὑφιστῶσα αὐτήν τήν πρᾶξιν οὐκ ἔχουσα· καί πρᾶξις ἀλόγιστος, ταὐτόν εἰδώλῳ καθέστηκεν ψυχοῦσαν αὐτήν τήν γνῶσιν οὐκ ἔχουσα.","english":"Having it visible in their life, they prepare those who observe them to glorify God by the change of their ways, offering their own life to them as an excellent example of virtue for imitation. For God is not by nature glorified by mere word, but by works of righteousness that cry out the divine magnificence far more than words. (87) The natural law is left, because of sense perception; but it brings the ways of the virtues to the word, and makes knowledge active. The spiritual law is right, because of the mind; it mingles the spiritual principles in beings with sense perception, and makes practice reasoned. (88) He who shows knowledge embodied by practice, and practice ensouled by knowledge, has found the precise way of true deification. But he who has either of these separated from the other has either made knowledge an insubstantial fantasy, or has established practice as a soulless idol. For knowledge without practice differs nothing from fantasy, since it does not have the practice that gives it substance; and practice without reason is the same as an idol, since it does not have the knowledge that ensouls it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"(πθ΄) Τό τῆς σωτηρίας ἡμῶν μυστήριον, ἐπίδειξιν μέν λόγου, τόν βίον, δόξαν δέ βίου, τόν λόγον ποιεῖται· καί τήν μέν πρᾶξιν θεωρίαν ἐνεργουμένην, τήν δέ θεωρίαν, πρᾶξιν μυσταγωγουμένην. Καί συντόμως εἰπεῖν, τήν μέν ἀρετήν, φανέρωσιν γνώσεως, τήν δέ γνῶσιν, ἀρετῆς συντηρητικήν ἐργαζόμενον δύναμιν· καί δι᾿ ἀμφοῖν, ἀρετῆς δέ λέγω καί γνώσεως, μίαν σοφίαν συνισταμένην ἐπιδεικνύμενον· ἵνα γνῶμεν ὅτι συμφωνοῦσιν ἀλλήλαις διά πάντων αἱ δύο Διαθῆκαι κατά τήν χάριν, πλέον εἰς ἑνός μυστηρίου συμπλήρωσιν, ἤ ὅσον ψυχή καί σῶμα πρός ἑνός ἀνθρώπου γένεσιν, κατά τήν σύνθεσιν ἀλλήλαις συμβαίνουσαι. ( ( ΄) Ὥσπερ ψυχή καί σῶμα ποιεῖ κατά σύνθεσιν ἄνθρωπον, οὕτω πρᾶξις καί θεωρία, μίαν κατά σύνοδον ἀποτελεῖ σοφίαν γνωστικήν· καί Παλαιά καί Νέα Διαθήκη, μυστήριον ἕν ἀπεργάζεται. Μόνου δέ τοῦ Θεοῦ κατά φύσιν ἐστί τό ἀγαθόν, ἐξ οὗ, κατά μετοχήν, πάντα φωτίζεταί τε καί ἀγαθύνεται, τά φωτός κατά φύσιν καί ἀγαθότητος δεκτικά.","english":"(89) The mystery of our salvation makes the life an exhibition of the word, and the word the glory of the life; and it makes practice a contemplation in action, and contemplation a practice mystically guided. And to speak briefly, it makes virtue a manifestation of knowledge, and knowledge a power that preserves virtue; and through both—I mean virtue and knowledge—it demonstrates one wisdom constituted, so that we may know that the two Testaments agree with each other in all things through grace, concurring for the completion of one mystery more than soul and body concur for the generation of one man by their composition. (90) Just as soul and body by composition make a man, so practice and contemplation by their union produce one wisdom that is knowing; and the Old and New Testaments accomplish one mystery. But the good is by nature of God alone, from whom, by participation, all things are enlightened and made good—those things which are by nature receptive of light and goodness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"( α΄) Ὁ τόν φαινόμενον κόσμον νοῶν, θεωρεῖ τόν νοούμενον· τυποῖ γάρ τῇ αἰσθήσει τά νοητά φανταζόμενος, καί κατά νοῦν σχηματίζει τούς θεαθέντας λόγους· καί μεταφέρει, πρός μέν αἴσθησιν πολυειδῶς, τοῦ αἰσθητοῦ κόσμου πολυπλόκως τήν σύνθεσιν· καί νοεῖ, ἐν μέν τῷ νοητῷ, τόν αἰσθητόν, μετενέγκας πρός τόν νοῦν τοῖς λόγοις τήν αἴσθησιν, ἐν δέ τῷ αἰσθητῷ, τόν νοητόν, πρός τήν αἴσθησιν ἐπιστημόνως τοῖς τύποις μετεγκλοιώσας τόν νοῦν. ( β΄) Τόν μέν πρῶτον περί μονάδος λόγον, ὡς ἀρχήν πάσης ἀρετῆς κεφαλήν ὁ προφήτης ὠνόμασεν· ὡς τό, Ἔδυ ἡ κεφαλή μου εἰς σχισμάς ὀρέων· τάς δέ διανοίας τῶν πνευμάτων τῆς πονηρίας, σχισμάς τῶν ὀρέων, ὑφ᾿ ὧν κατεπόθη διά τῆς παραβάσεως ὁ ἡμέτερος νοῦς· γῆν δέ κατωτάτην, τήν μηδαμῶς γνώσεως αἰσθανομένην θείας, ἤ τῆς κατ᾿ ἀρετήν ζωῆς, τήν οἱανοῦν κίνησιν ἔχουσαν ἕξιν· ἄβυσσον δέ, τήν ἐπικειμένην ἄγνοιαν τῇ ἕξει τῆς κακίας, ἐφ᾿ ᾗ βέβηκε καθάπερ γῇ, τά τῆς κακίας πελάγη ἤ γῆν, τήν παγίαν τῆς κακίας ἕξιν εἶπεν· αἰωνίους δέ μοχλούς, τάς συγκρατούσας τήν χειρίστην ἕξιν ἐμπαθεῖς προσπαθείας τῶν ὑλικῶν. ( γ΄) Ἡ τῶν ἁγίων ὑπομονή, τήν πονηράν δύναμιν προσβάλλουσαν, δαπανᾷ· ὡς πείθουσα τοῖς ὑπέρ ἀληθείας ἐγκαλλωπίζεσθαι πόνοις, τούς αὐτῆς διακόνους, καί πλέον ἐμπλατύνεσθαι ( διδάσκουσα τοῖς παθήμασιν, ἤ ταῖς ἀνέσεσιν, οἱ τῆς ἐν σαρκί ζωῆς ἄγαν φροντίζοντες, ὑπόθεσιν αὐτοῖς ὑπερβαλλούσης κατά πνεῦμα δυνάμεως ποιουμένη, τήν κατά φύσιν τῆς σαρκός περί τό πάσχειν ἀσθένειαν. Ὅρα γάρ ὅπως τῆς καθ᾿ ὑπερβολήν θείας δυνάμεως ἐστιν ὑπόθεσις, ἡ","english":"(1) He who understands the visible world contemplates the intelligible world; for he impresses the intelligible realities upon sense perception by forming images of them, and he shapes in the mind the principles he has beheld; and he transfers, in relation to sense perception in many forms, the manifold composition of the sensible world; and he understands, in the intelligible world, the sensible world, having transferred sense perception to the mind by means of the principles, and in the sensible world, the intelligible world, having knowingly transformed the mind toward sense perception by means of the types. (2) The first principle concerning the monad, which the prophet called the head as the beginning of every virtue—as in the verse, My head sank into the clefts of the mountains; and the thoughts of the spirits of wickedness he called clefts of the mountains, by which our mind was swallowed up through transgression; and the lowest earth, the habit possessing no motion whatsoever of divine knowledge, or of the life according to virtue; and the abyss, the ignorance lying upon the habit of evil, upon which, as upon earth, the seas of evil rest—or he called earth the fixed habit of evil; and the eternal bars, the passionate attachments to material things that hold together the worst habit. (3) The endurance of the saints consumes the evil power that assails them; for it persuades its servants to take pride in labors for the sake of truth, and teaches them to be the more enlarged in sufferings than in relaxations—those who care exceedingly for the life in the flesh, making for them an occasion of superabundant power according to the spirit, the natural weakness of the flesh in suffering. For observe how it is an occasion of superabundant divine power, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"κατά φύσιν τῶν ἁγίων ἀσθένεια, ἧς ἥττονα τόν ὑπερήφανον διάβολον Κύριος ἔδειξεν.\n\n( δ΄) Ὁ λόγος τῆς χάριτος, διά πολλῶν πειρασμῶν πρός τήν τῶν ἀνθρώπων φύσιν, ἤγουν τήν τῶν ἐθνῶν Ἐκκλησίαν, ὥσπερ Ἰωνᾶς διά πολλῶν θλίψεων πρός Νινευί διαβάς τήν πόλιν τήν μεγάλην, ἔπεισε τόν βασιλεύοντα νόμον τῆς φύσεως ἐξαναστῆναι τοῦ θρόνου, τῆς προτέρας δηλαδή περί τό κακόν κατά τήν αἴσθησιν ἕξεως, καί περιελέσθαι τήν στολήν αὐτοῦ, τόν ἐπί τοῖς ἤθεσι λέγω τῆς κοσμικῆς δόξης ἀποθέσθαι τῦφον, καί περιβαλέσθαι σάκκον, τό πένθος δηλαδή καί τήν δυσχερῆ καί τραχεῖαν τῆς κακοπαθείας, καί βίῳ τῷ κατά Θεόν πρέπουσαν ἀγωγήν· καί καθίσαι ἐπί σποδοῦ· σποδός δέ ἐστιν ἡ πτωχεία τοῦ πνεύματος, ἐφ᾿ ἧς καθέζεται πᾶς εὐσεβῶς ζῇν διδασκόμενος, καί τήν μάστιγα τῆς συνειδήσεως ἔχων ἐπί τοῖς πλημμεληθεῖσιν, αὐτόν καταικίζουσαν. ( ε΄) Ὅρα ὅπως βασιλέα μέν εἶναι λέγει, τόν φυσικόν νόμον· θρόνον δέ, τήν ἐμπαθῆ κατ᾿ αἴσθησιν ἕξιν· τήν δέ στολήν, τήν τῆς κενῆς δόξης προβολήν· τόν δέ σάκκον, τό κατά τήν μετάνοιαν πένθος· τήν δέ σποδόν, τήν ταπεινοφροσύνην· ἀνθρώπους δέ, τούς περί τόν λόγον· κτήνη δέ, τούς περί τήν ἐπιθυμίαν· βόας δέ, τούς περί τόν θυμόν· πρόβατα δέ, τούς περί τήν θεωρίαν τῶν ὁρατῶν πταίοντας.","english":"(3) The weakness of the saints according to nature, than which the Lord showed the proud devil to be weaker.\n\n(4) The word of grace, passing through many temptations to the nature of men—that is, to the Church of the Gentiles—as Jonah passed through many afflictions to Nineveh, the great city, persuaded the kingly law of nature to rise from its throne—that is, from its former habit inclined to evil through the senses—and to put off its robe, I mean to lay aside the pride of worldly glory in its manners, and to clothe itself in sackcloth, that is, the mourning and the harsh and rough conduct of hardship, and the manner of life fitting for a life according to God; and to sit upon ashes. Ashes are the poverty of spirit, upon which sits everyone who is taught to live piously, and who has the scourge of conscience for his transgressions, lashing him. (5) See how he calls the natural law a king; the throne, the passionate habit according to sense; the robe, the display of empty glory; the sackcloth, the mourning of repentance; the ashes, humility of mind; the men, those concerned with reason; the cattle, those concerned with desire; the oxen, those concerned with anger; the sheep, those who stumble in the contemplation of things visible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"( στ΄) Ὁ διά τήν ἔννομον ἀρετήν τῶν ἐν σαρκί παθῶν ὠς ἀριστερῶν ποιούμενος λήθην, καί διά τήν ἄπταιστον γνῶσιν, ἐπί τοῖς κατορθώμασι τῇ νόσῳ τῆς φυσιούσης οἰήσεως ὡς δεξιᾶς ( οὐχ ἁλισκόμενος, ἀνήρ γέγονε, μή γινώσκων δεξιάν αὐτοῦ, ὡς δόξης οὐκ ἐρῶν λυομένης, οὐδέ ἀριστεράν, ὡς τοῖς τῆς σαρκός οὐκ ἐρεθιζόμενος πάθεσι. Δεξιάν οὖν, ὡς ἔοικεν, εἶπεν ὁ λόγος, τήν ἐπί τοῖς δῆθεν κατορθώμασι κενοδοξίαν· ἀριστεράν δέ, τήν ἐπί τοῖς αἰσχροῖς πάθεσιν ἀκολασίαν. Ὁ γάρ τῆς ἀρετῆς λόγος, τῆς σαρκός ὡς ἀριστερᾶς οὐκ οἶδεν ἁμαρτίαν· ὁ δέ τῆς γνώσεως, τήν ψυχῆς ὡς δεξιᾶς οὐ γινώσκει κακίαν. ( ζ΄) Ἡ κατά λόγον γνῶσις τῶν ἀρετῶν, ἤγουν ἡ κατ᾿ ἐνέργειαν ἀληθής τῆς τῶν ἀρετῶν αἰτίας ἐπίγνωσις, ἄγνοιαν παντελῆ πέφυκε ποιεῖν, τῆς δεξιᾶς καί ἀριστερᾶς ἑκατέρωθεν παρακειμένης τῇ μεσότητι τῶν ἀρετῶν ὑπερβολῆς καί ἐλλείψεως. Εἰ γάρ οὐδέν ἐν τῷ λόγῳ παντελῶς πέφυκεν εἶναι παράλογον, σαφῶς ὁ πρός τόν λόγον τῶν ἀρετῶν ἀναχθείς, τήν τῶν παραλόγων οὐδαμῶς ἐπιγνώσεται θέσιν. Οὐ γάρ δυνατόν ἄμφω κατά ταὐτόν ἅμα καταθρῆσαι τά ἀντικείμενα, καί θατέρῳ ἅμα τό ἕτερον γνῶναι συνεμφαινόμενον. ( η΄) Εἰ ἀπιστίας ἐν τῇ πίστει λόγος οὐδείς, οὐδέ σκότους αἰτία κατά φύσιν ὑπάρχει τό φῶς, οὐδέ Χριστῷ συνενδείκνυσθαι πέφυκεν ὁ διάβολος, δῆλον ὡς οὐδέ τῷ λόγῳ τό παράπαν συνυπάρχει τό παράλογον. Εἰ δέ τῷ λόγῳ συνεῖναι παντελῶς οὐ δύναται τό παράλογον, ὁ πρός τόν λόγον τῶν ἀρετῶν ἀναχθείς, τήν τῶν παραλόγων οὐδαμῶς ἐπιγνώσεται θέσιν, μόνην ὡς ἔστιν, ἀλλ᾿ οὐχ ὡς νομίζεται γινώσκων τήν ἀρετήν·","english":"(6) The man who, for the sake of the virtue that is according to the law, makes himself forgetful of the passions in the flesh as of things on the left, and who, for the sake of faultless knowledge, is not caught by the disease of vaunting conceit over his successes as by things on the right—such a man has become one who does not know his right hand, as not desiring glory that is dissolved, nor his left hand, as not being provoked by the passions of the flesh. Right hand, then, as it seems, the word has called the vainglory over so-called successes; and left hand, the licentiousness in shameful passions. For the word of virtue does not know the sin of the flesh as its left hand; and the word of knowledge does not know the vice of the soul as its right hand. (7) The knowledge of the virtues according to reason—that is, the true recognition, in actual practice, of the cause of the virtues—is by nature such as to produce complete ignorance, since right and left, that is, excess and deficiency, lie on either side of the mean of the virtues. For if nothing that is contrary to reason is by nature entirely present in reason, then he who has been led up to the reason of the virtues will in no way recognize the position of things contrary to reason. For it is not possible to contemplate both opposites at the same time in the same respect, and at the same time to know the one as co-indicated with the other. (8) If there is no word of unbelief in faith, nor is light by nature a cause of darkness, nor is the devil by nature such as to be indicated together with Christ, it is clear that neither does the contrary to reason coexist at all with reason. But if the contrary to reason cannot coexist at all with reason, then he who has been led up to the reason of the virtues will in no way recognize the position of things contrary to reason, knowing virtue as it is, and not as it is supposed to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"καί διά τοῦτο μήτε δεξιάν διά τῆς ὑπερβολῆς, μήτε ἀριστεράν διά τῆς ἐλλείψεως ἐπιστάμενος. Ἐπ᾿ ἀμφοῖν γάρ θεωρεῖται σαφῶς τό παράλογον. ( θ΄) Ἀπιστίαν λέγει, τήν ἄρνησιν τῶν ἐντολῶν· πίστιν δέ, τήν ( αὐτῶν συγκατάθεσιν· τό δέ σκότος, τοῦ καλοῦ τήν ἄγνοιαν· τό δέ φῶς, τήν τούτου διάγνωσιν. Χριστόν δέ κέκληκε, τήν οὐσίαν τοῦ καλοῦ καί τήν ὑπόστασιν· τόν διάβολον δέ, τήν πάντων γεννητικήν τῶν κακῶν χειρίστην ἕξιν. (ρ΄) Εἰ ὅρος ὑπάρχει καί μέτρον τῶν ὄντων ὁ λόγος, ἴσον πρός ἀλογίαν ἐστί, καί διά τοῦτο παράλογον, τό παρά τόν ὅρον καί παρά τό μέτρον, ἤ πάλιν ὑπέρ τόν ὅρον κινεῖσθαι καί ὑπέρ τό μέτρον. Ἐπίσης γάρ ἄμφω τοῖς οὕτω κινουμένοις τοῦ κυρίως ὄντος φέρει τήν ἔκπτωσιν· τό μέν, ἄδηλον αὐτοῖς ποιεῖσθαι τοῦ δρόμου πεῖθον τήν κίνησιν καί ἀόριστον, οὐκ ἔχουσαν σκοπόν τόν Θεόν δι᾿ ἀμετρίαν νοός, ὡς τέλος αὐτοῖς προεπινοούμενον· τοῦ δεξιοῦ, δεξιώτερον ἀναπλαττομένοις· τό δέ,\n\nπαρά τόν σκοπόν, πρός μόνην τήν αἴσθησιν αὐτούς πεῖθον, τοῦ δρόμου ποιεῖσθαι τήν κίνησιν, δι᾿ ἀτονίας νοός, προεπινοούμενον τέλος νομίζοντας, τό κατ᾿ αἴσθησιν αὐτοῖς περιγραφόμενον· ἅπερ ἀγνοεῖ μή πάσχων, ὁ μόνῳ τῷ λόγῳ τῆς ἀρετῆς συνημμένος, καί πᾶσαν αὐτῷ τῆς κατά νοῦν οἰκείας δυνάμεως περιγράψας τήν κίνησιν, καί διά τοῦτο μηδέν ὑπέρ τόν λόγον ἤ παρά τόν λόγον διανοεῖσθαι δυνάμενος.","english":"And for this reason he knows neither the right through excess nor the left through deficiency. For in both the absurdity is clearly seen. (9) He calls unbelief the denial of the commandments, and faith the assent to them; darkness, the ignorance of the good; and light, the discernment of it. And he has called Christ the essence and subsistence of the good; and the devil the worst disposition that generates all evils. (10) If the logos is the boundary and measure of beings, then it is equal to irrationality, and for this reason absurd, to move contrary to the boundary and contrary to the measure, or again beyond the boundary and beyond the measure. For both equally bring upon those who move in this way the fall from that which truly is: the one, by persuading them to make the movement of their course unclear and undefined, not having God as the goal pre-conceived as their end because of the mind's lack of measure—while they fashion for themselves something more right than the right; the other, contrary to the goal, by persuading them to make the movement of their course toward perception alone, through the mind's weakness, thinking the end pre-conceived to be what is circumscribed for them by perception. These things he does not know, who does not suffer them, being joined to the logos of virtue alone, and having circumscribed for himself every movement of his own power according to the mind, and for this reason being unable to think anything beyond the logos or contrary to the logos.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"ΕΚΑΤΟΝΤΑΣ ΠΕΜΠΤΗ ( (α΄) Ὁ κατά φύσιν λόγος, διά μέσων τῶν ἀρετῶν, πρός τόν νοῦν ἀνάγειν πέφυκε τόν ἐπιμελούμενον πράξεως· ὁ δέ νοῦς πρός τήν σοφίαν εἰσάγει διά θεωρίας τόν ἐφιέμενον γνώσεως. Τό δέ παράλογον πάθος, πρός τήν αἴσθησιν πείθει καταφέρεσθαι τόν ἀμελοῦντα τῶν ἐντολῶν, ἧς τέλος ἐστί, τό πρός τήν ἡδονήν καθηλωθῆναι τόν νοῦν.\n\n(β΄) Ἀρετήν καλεῖ, τήν ἀπαθεστάτην καί παγίαν περί τό καλόν ἕξιν, ἧς ἐφ᾿ ἑκάτερα καθέστηκεν οὐδέν, Θεοῦ φερούσης χαρακτῆρα, ᾧ οὐδέν ἐστιν ἐναντίον. Αἰτία δέ τῶν ἀρετῶν ἐστιν ὁ Θεός· τούτου δέ κατ᾿ ἐνέργειαν γνῶσις, ἡ τοῦ κατ᾿ ἀλήθειαν ἐπεγνωκότος τόν Θεόν πρός τό πνεῦμα κατά τήν ἕξιν ἀλλοίωσις. (γ΄) Εἰ ὁ λόγος διώρισεν ὡς πέφυκεν ἑκάστου τήν γένεσιν, οὐδέν τῶν ὄντων ἑαυτό φυσικῶς ἤ ὑπερβέβηκεν ἤ ὑποβέβηκεν. Οὐκοῦν ὅρος μέν τῶν ὄντων ἐστίν, ἡ κατ᾿ ἔφεσιν τῆς αἰτίας ἐπίγνωσις· μέτρον δέ, ἡ ἐφικτή τοῖς οὖσι κατ᾿ ἐνέργειαν τῆς αἰτίας ἐκμίμησις. Τό δέ ὑπέρ τόν ὅρον φέρεσθαι καί τό μέτρον τῶν κινουμένων τήν ἔφεσιν, ἀνόνητον ποιεῖ τόν δρόμον, μή καταντώντων εἰς Θεόν, ἐν ᾧ ἡ κατ᾿ ἔφεσιν πάντων ἵσταται κίνησις, αὐθυπόστατον δεχομένη τέλος τοῦ Θεοῦ τήν ἀπόλαυσιν. Τό δέ παρά τόν ὄρον φέρεσθαι καί τό μέτρον τῶν κινουμένων τήν ἔφεσιν, ἀνόνητον ποιεῖ τόν δρόμον, ἀντί Θεοῦ καταντώντων πρός τήν αἴσθησιν, ἐν ᾗ καθ᾿ ἡδονήν βέβηκεν ἡ τῶν παθῶν ἀνυπόστατος ἀπόλαυσις. ( (δ΄) Ὁ πρός τήν αἰτίαν τῶν ὄντων ἀσχέτως ἀνατιθείς νοῦν, ἀγνοήσει παντελῶς, μηδένα θεωρῶν λόγον, ἐν τῷ κατά πᾶσαν αἰτίαν ὑπέρ πάντα λόγον ὄντι κατ᾿ οὐσίαν Θεῷ·","english":"ONE HUNDRED AND FIFTY-FIRST (1) The principle according to nature is naturally fitted to lead the one who attends to practice, through the virtues that lie in the middle, up to the intellect; and the intellect, through contemplation, brings the one who strives for knowledge into wisdom. But irrational passion persuades the one who neglects the commandments to be carried down to sensation, whose end is that the intellect be nailed fast to pleasure.\n\n(2) He calls virtue the most passionless and firm habit concerning the good, on either side of which nothing stands, since it bears the imprint of God, to whom nothing is contrary. And the cause of the virtues is God; and the knowledge of him according to activity is the alteration, in respect of habit, of the one who has truly known God toward the Spirit. (3) If the principle has defined how the generation of each thing naturally is, then nothing among existing things has naturally either overstepped itself or fallen below itself. Therefore the limit of existing things is the recognition of the cause according to desire; and the measure is the imitation of the cause according to activity that is attainable by existing things. But to be carried beyond the limit and the measure of things moved by desire makes the course unprofitable, since they do not arrive at God, in whom the motion of all things according to desire stands still, receiving as its self-subsistent end the enjoyment of God. But to be carried beside the limit and the measure of things moved by desire makes the course unprofitable, since instead of God they arrive at sensation, in which the substanceless enjoyment of the passions has been fixed in pleasure. (4) He who refers his intellect to the cause of existing things without relation will be utterly ignorant, contemplating no principle at all, in God who according to every cause is beyond every principle and is in essence God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"πρός ὅν ἀπό τῶν ὄντων ἁπάντων συσταλείς, οὐδένα τῶν ἀφ᾿ ὧν ἀπέστη λόγων, ἐπίσταται μόνον τόν πρός ὅν γέγονε κατά χάριν, ἀνερμηνεύτως θεώμενος. Καί γάρ καί τούς τῶν ἀσωμάτων καί τούς τῶν σωμάτων ἀφίησι λόγους, ὁ πρός τόν Θεόν ἀναδραμών κατ᾿ ἔκστασιν νοῦς. Οὐ γάρ πέφυκέ τι Θεῷ τῶν μετά Θεόν, ἅμα συγκατοπτεύεσθαι.\n\n(ε΄) Ἐπάρατον ὄντως πάθος ὁ τῦφος, καί ἐκ δύο κακῶν κατά σύνθεσιν συνιστάμενον, ὑπερηφανίας φημί καί κενοδοξίας· ὧν ἡ μέν ὑπερηφανία, τήν αἰτίαν ἀρνεῖται τῆς ἀρετῆς καί τῆς φύσεως· ἡ δέ κενοδοξία, τήν τε φύσιν, καί αὐτήν νόθον τήν ἀρετήν καθίστησιν. Οὐδέν γάρ τῷ ὑπερηφάνῳ κατά Θεόν διαπράττεται, καί οὐδέν τῷ κενοδόξῳ κατά φύσιν προέρχεται.\n\n(στ΄) Ὑπερηφανίας ἴδιον, τό ἀρνεῖσθαι τόν Θεόν ἀρετῆς εἶναι γενέτην καί φύσεως· κενοδοξίας δέ, τό μερίζειν τήν φύσιν πρός ὕφεσιν· ὧν ὁ τῦφος εἶναι γέννημα πέφυκεν, ἕξις κακίας ὑπάρχων σύνθετος, Θεοῦ ἄρνησιν ἑκούσιον ἔχουσα, καί τῆς κατά φύσιν ἰσοτιμίας ἄγνοιαν.","english":"Toward whom, having been drawn together from all existing things, he knows none of the principles of those things from which he has departed, but only the one toward whom he has come by grace, beholding him ineffably. For the intellect that has run back up to God in ecstasy lets go both the principles of incorporeal things and those of bodies. For it is not in the nature of any of the things after God to be contemplated together with God.\n\n(5) Truly accursed is the passion of blindness, and it is composed of two evils combined: I mean arrogance and vainglory. Of these, arrogance denies the cause of virtue and of nature; vainglory makes both nature and virtue itself counterfeit. For nothing is done according to God by the arrogant man, and nothing proceeds according to nature by the vainglorious man.\n\n(6) It is proper to arrogance to deny that God is the begetter of virtue and of nature; and to vainglory, to divide nature toward what is base; blindness is by nature their offspring, being a composite habit of vice, having a voluntary denial of God and ignorance of the natural equality of honor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"(ζ΄) Ὑπερηφανίας καί κενοδοξίας μίξις, ὁ τῦφος καθέστηκε· πρός μέν τόν Θεόν ἔχων τήν καταφρόνησιν, καθ᾿ ἥν πέφυκε βλασφήμως διαβάλλειν τήν πρόνοιαν· πρός δέ τήν φύσιν κεκτημένος τήν ἀλλοτρίωσιν, καθ᾿ ἥν πάντα τά τῆς φύσεως παρά τήν φύσιν μεταχειρίζεται, τῷ κατά παράχρησιν τρόπῳ τήν τῆς φύσεως παραφθείρων εὐπρέπειαν.\n\n(η΄) Τό πνεῦμα τοῦ καύσωνος, οὐ μόνον τούς πειρασμούς, ( ἀλλά καί τήν ἐγκατάλειψιν τοῦ Θεοῦ, τήν ἀφαιρουμένην τῶν Ἰουδαίων τήν τῶν θείων χαρισμάτων χορηγίαν, δηλοῖ. Ἡ δέ διά πνεύματος κατά ψυχήν ἀγχιστεία, σαρκός μέν λύει τήν σχέσιν τῆς προαιρέσεως, Θεῷ δέ προσδεσμεῖ κατά πόθον προσηλωθεῖσαν.\n\n(θ΄) Ὁ μέν φυσικός νόμος, ὅταν οὐκ ἔχῃ πλεονεκτοῦσαν τόν λόγον τήν αἴσθησιν, ἀδιδάκτως ἀσπάζεσθαι πάντας πείθει τό συγγενές καί ὁμόφυλον, αὐτήν ἔχοντας τήν φύσιν τῆς τῶν δεομένων ἐπικουρίας διδάσκαλον, κἀκεῖνο βούλεσθαι πᾶσιν ἅπαντας, ὅπερ ἕκαστος ἑαυτῷ παρά τῶν ἄλλων γινόμενον, εἶναι δοκεῖ καταθύμιον. Καί τοῦτο διδάσκων ὁ Κύριος, φησίν, Ὅσα θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ὁμοίως καί ὑμεῖς ποιεῖτε αὐτοῖς. (ι΄) Ἔργον εἶναι τοῦ φυσικοῦ νόμου φησί, τήν γνωμικήν πάντων πρός πάντας ὁμόθυμον σχέσιν. Ἐφ᾿ ὧν γάρ ἡ φύσις λόγῳ βραβεύεται, τούτων μία πέφυκεν εἶναι διάθεσις. Ὧν δέ διάθεσις ἡ αὐτή, καί ὁ κατ᾿ ἦθος τρόπος, καί ὁ τοῦ βίου δρόμος εἷς ὑπάρχειν προδήλως πέφυκεν. Ὧν δέ τρόπος ἠθῶν βίου δρόμος ἐστίν ὁ αὐτός, εἷς δηλονότι καί ὁ αὐτός κατά τήν γνώμην τῆς πρός ἀλλήλους σχέσεως ὑπάρχει δεσμός, κατά μίαν γνώμην ἄγων τούς πάντας πρός τόν ἕνα λόγον τῆς φύσεως·","english":"(7) Vainglory is a mixture of pride and empty conceit; for it has contempt toward God, whereby it is naturally inclined blasphemously to slander providence, and it possesses alienation from nature, whereby it handles all things of nature contrary to nature, corrupting the beauty of nature by its mode of misuse.\n\n(8) The spirit of the scorching heat signifies not only temptations but also the abandonment by God, which removed from the Jews the supply of divine gifts. But the kinship through the spirit in the soul loosens the bond of the flesh's choice and binds it to God, fastened to him in longing.\n\n(9) The natural law, when it does not have the senses prevailing over reason, persuades all without teaching to embrace what is kindred and of the same race, having nature itself as the teacher of succor for those in need, and to will for all that very thing which each one seems to desire for himself from others. And teaching this, the Lord says, \"Whatever you wish that men should do to you, do likewise to them.\"\n\n(10) He says that it is the work of the natural law to have the harmonious relation of all toward all in disposition. For those whose nature is governed by reason, their disposition is naturally one. And those whose disposition is the same, their manner of character and course of life are plainly one. And those whose manner of character and course of life is the same, evidently the bond of their relation toward one another in disposition is also one and the same, leading all by one disposition toward the one principle of nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"ἐν ᾧ παντελῶς οὐκ ἔστιν ἡ νῦν κρατοῦσα τῆς φύσεως διά τῆς φιλαυτίας διαίρεσις. Ὁ δέ γραπτός νόμος, φόβῳ τῶν ἐπιτιμίων ἐπέχων τάς ἀτάκτους τῶν ἀφρονεστέρων ὁρμάς, ἐθίζει διδάσκων, πρός μόνην αὐτούς ὁρᾷν τήν τοῦ ἴσου διανομήν, καθ᾿ ἥν τῆς δικαιοσύνης τό κράτος χρόνῳ βεβαιωθέν, εἰς φύσιν μεθίσταται, ποιοῦν, τόν μέν φόβον, διάθεσιν, ἠρέμα κατά μικρόν τῇ περί τό καλόν γνώμῃ συγκρατυνομένην· ἕξιν δέ, τήν συνήθειαν, τῇ λήθῃ τῶν προτέρων καθαιρομένην, καί τό φιλάλληλον ἑαυτῇ συναποτίκτουσαν.\n\n( (ια΄) Ὁ γραπτός νόμος, φησί, κωλύων φόβῳ τήν ἀδικίαν, ἐθίζει πρός τό δίκαιον· χρόνῳ δέ τό ἔθος ποιεῖ διάθεσιν φιλοδίκαιον, ὑφ᾿ ἧς παγία πρός τό καλόν ἕξις ἐπιγίνεται, λήθην προλαβούσης πονηρίας ἐπάγουσα. (ιβ΄) Ὁ δέ τῆς χάριτος νόμος, αὐτόν ἀμέσως διδάσκει τούς ἀγομένους μιμεῖσθαι τόν Θεόν, ὅς τοσοῦτον ὑπέρ ἑαυτόν ἡμᾶς, εἰ θέμις εἰπεῖν, καί ταῦτα διά τήν ἁμαρτίαν ὄντας ἐχθρούς, ἠγάπησεν, ὥστε καί εἰς τήν καθ᾿ ἡμᾶς οὐσίαν ἐλθεῖν ἀτρέπτως, ὑπέρ πᾶσαν οὐσίαν ὄντα· καί φύσιν ὑπερουσίως καταδέξασθαι καί ἄνθρωπον γενέσθαι, καί τῶν ἀνθρώπων ἕνα χρηματίσαι βούλεσθαι, καί τήν ἡμετέραν κατάκρισιν οἰκείαν ποιῆσαι μή παραιτήσασθαι· καί τοσοῦτον ἡμᾶς θεῶσαι κατά χάριν, ὅσον κατ᾿ οἰκονομίαν αὐτός γέγονεν ἄνθρωπος· ἵνα μή μόνον μάθωμεν ἀλλήλων ἀντέχεσθαι φυσικῶς, καί ὡς ἑαυτούς ἀλλήλους ἀγαπᾷν πνευματικῶς, ἀλλά καί ὑπέρ ἑαυτούς ἀλλήλων κήδεσθαι θεϊκῶς, καί ταύτην τῆς εἰς ἀλλήλους ἀγάπης ἀπόδειξιν ποιεῖσθαι, τό κατ᾿ ἀρετήν ὑπέρ ἀλλήλων τόν ἑκούσιον προθύμως αἱρεῖσθαι θάνατον.","english":"In which there is altogether no longer the division of nature that now prevails through self-love. But the written law, restraining by fear of penalties the disorderly impulses of the more foolish, accustoms them by teaching to look to the equal distribution alone, by which the dominion of justice, confirmed by time, passes over into nature, making fear a disposition, gently and little by little strengthened with the mind directed toward the good; and making habit a settled state, purged by forgetfulness of former things, and bringing forth with itself love of one another.\n\n(11) The written law, he says, hindering injustice by fear, accustoms one to what is just; and in time habit produces a justice-loving disposition, from which a firm settled state toward the good arises, bringing forgetfulness of former wickedness. (12) But the law of grace teaches those who are led directly to imitate God, who loved us so much beyond himself—if it is lawful to say so—even though we were enemies because of sin, that he even came into our own essence without change, though he is beyond all essence; and he deigned to receive nature in a manner beyond essence and to become man, and willed to be called one of men, and did not refuse to make our condemnation his own; and he deified us by grace as much as he himself became man by dispensation; so that we might learn not only to hold fast to one another naturally and to love one another spiritually as ourselves, but also to care for one another divinely beyond ourselves, and to make this the proof of love toward one another: to choose willingly and eagerly the voluntary death for one another's sake according to virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"Οὐκ ἔστι γάρ ἄλλη μείζων ταύτης ἀγάπη, φησίν, ἵνα τις θῇ τήν ψυχήν αὐτοῦ ὑπέρ φίλου αὐτοῦ.\n\n(ιγ΄) Ὁ μέν τῆς φύσεως νόμος ἐστίν, ἵνα συνελών εἴπω, λόγος φυσικός, τήν αἴσθησιν λαβών ὑποχείριον, πρός ἀφαίρεσιν τῆς ἀλογίας· καθ᾿ ἥν τῶν φυσικῶς συνημμένων ἐστίν ἡ διαίρεσις. Ὁ δέ γραπτός νόμος ἐστί, λόγος φυσικός μετά τήν κατ᾿ αἴσθησιν τῆς ἀλογίας ἀφαίρεσιν, προσλαβών καί πόθον πνευματικόν τῆς πρός τό συγγενές ἀλληλουχίας συνεκτικόν. Ὁ δέ τῆς χάριτος νόμος, ὑπέρ φύσιν καθέστηκεν λόγος, πρός θέωσιν ἀτρέπτως τήν φύσιν μεταλλάτων, καί ὡς ἐν εἰκόνι δεικνύς ἀκαταλήπτως τῇ ( φύσει τῶν ἀνθρώπων, τό ὑπέρ οὐσίαν καί φύσιν ἀρχέτυπον, καί τήν τοῦ ἀεί εὖ εἶναι διαμονήν παρεχόμενος. (ιδ΄) Τό μέν ἔχειν ὡς ἑαυτόν τόν πλησίον, μόνης ἐστί φροντίσαι τῆς πρός τό εἶναι ζωῆς· ὅπερ φυσικοῦ νόμου καθέστηκε· τό δέ τόν πλησίον ἀγαπᾷν ὡς ἑαυτόν,\n\nκαί τῆς πρός τό εὖ εἶναι κατ᾿ ἀρετήν ἐστι προνοεῖσθαι τοῦ πέλας· ὅπερ ὁ γραπτός ἐπιτρέπει νόμος· τό δέ ὑπέρ ἑαυτόν ἀγαπῆσαι τόν πλησίον, τοῦ νόμου τῆς χάριτός ἐστιν ἰδιαίτατον.","english":"For there is no greater love than this, he says, that one lay down his own soul for his friend.\n\n(13) The law of nature is, to put it concisely, the natural principle which, having taken sensation as its handmaid, aims at the removal of unreason—the unreason through which the division of things naturally united comes about. The written law is the natural principle, after the removal of unreason in accordance with sensation, which has also received a spiritual longing that holds together the mutual cohesion of kindred things. The law of grace is a principle above nature, changing nature without turning it aside toward deification, and showing in an image, incomprehensibly, to the nature of human beings the archetype that is beyond essence and nature, and providing the permanence of always being well. (14) To regard one's neighbor as oneself belongs to caring only for the life that pertains to being—which is a matter of the natural law. To love one's neighbor as oneself, and to provide for one's neighbor's well-being in accordance with virtue—this is what the written law enjoins. But to love one's neighbor beyond oneself is most proper to the law of grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"(ιε΄) Ὁ κωλυόμενος τῶν πρός ἡδονήν σώματος ἀφορμῶν, μανθάνει Προνοίας λόγους, ἐπεχούσης τήν ἐξαπτικήν ὕλην τῶν παθῶν· ὁ δέ τάς πρός ὀδύνην σώματος δεχόμενος μάστιγας, διδάσκεται κρίσεως λόγους, προλαβόντων μολυσμῶν ἀκουσίοις πόνοις αὐτόν ἐκκαθαιρούσης.\n\n(ιστ΄) Εἰ τόν προφήτην διά τήν σκηνήν καί τήν κολόκυνθαν λυπούμενον, λέγω δέ τήν σάρκα καί τήν τῆς σαρκός ἡδονήν, τῆς δέ Νινευΐ τόν Θεόν ἀντεχόμενον ἀντεισήγαγεν ὁ τῆς Γραφῆς λόγος, δῆλον ὡς τῶν τοῖς ἀνθρώποις τιμίων καί ἐπεράστων, τόδε τῷ Θεῷ φανέν προσφιλές, πάντων τῶν ὄντων πολλῷ κρεῖττόν ἐστι καί τιμιώτερον, ἤπουγε [ ὅπου γε] τῶν οὐκ ὄντων, καί μόνῃ προλήψει κατ᾿ ἐσφαλμένην κρίσιν εἶναι δοκούντων, ὧν οὐδείς τό παράπαν ἐστί κατά τήν ὕπαρξιν λόγος· μόνη δέ φαντασία τόν νοῦν φενακίζουσα, καί σχῆμα τοῖς οὐκ οὖσι διάκενον, ἀλλ᾿ οὐχ ὑπόστασιν τῷ πάθει παρεχομένη.\n\n(ιζ΄) Ἡ μέν ἀκριβής γνῶσις τῶν λογίων τοῦ Πνεύματος, ( μόνοις ἀποκαλύπτεσθαι πέφυκε τοῖς ἀξίοις τοῦ Πνεύματος· οἵ διά πολλήν τῶν ἀρετῶν ἐπιμέλειαν, τῆς τῶν παθῶν αἰθάλης τόν νοῦν ἐκκαθάραντες, ἐσόπτρου δίκην καθαροῦ καί διαυγοῦς, ἅμα τῇ προσβολῇ, καθάπερ πρόσωπον ἐντυπουμένην αὐτοῖς καί ἐμπίπτουσαν τήν τῶν θείων δέχονται γνῶσιν. Οἷς δέ ταῖς τῶν παθῶν κηλῖσιν ὁ βίος κατέστικται, μόλις κἄν ἐξ εἰκότων τινῶν στοχασμῶν τεκμηριῶσαι τήν τῶν θείων γνῶσίν ἐστι δυνατόν, μή ὅτι γε νοῆσαί τε καί φράσαι ταύτην δι᾿ ἀκριβείας ἀπαυθαδίζεσθαι.","english":"(15) He who is hindered from the bodily impulses that lead to pleasure learns the principles of Providence, which restrains the attractive material of the passions; but he who receives the scourges of the body that lead to pain is taught the principles of judgment, which purifies him by involuntary pains after defilements have come first.\n\n(16) If the word of Scripture sets before us the prophet grieving over the gourd and the booth—I mean the flesh and the pleasure of the flesh—but clinging to God rather than to Nineveh, it is clear that this thing which appeared dear to God is far better and more honorable than all the things that are honored and desired by men—let alone the things that are not, and that seem to exist only by preconception and by an erroneous judgment, of which there is no principle of existence at all; but only imagination deceiving the mind, and an empty shape given to things that are not, but not a substance, to the passion.\n\n(17) The exact knowledge of the oracles of the Spirit is naturally revealed only to those who are worthy of the Spirit; these, having purified their mind from the soot of the passions through great diligence in the virtues, like a clean and translucent mirror, receive the knowledge of divine things impressed and falling upon them, as it were a face, at the very moment of contact. But for those whose life is spotted with the stains of the passions, it is possible, if barely, to infer the knowledge of divine things from certain probable conjectures, but not to insist on understanding and expressing it with precision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":157,"ref":"p157","source":"(ιη΄) Ὁ τοῦ νοῦ μορφήν τήν ἐξ ἀρετῶν ἐν Πνεύματι θείῳ δεξάμενος γνῶσιν, τά θεῖα λέγεται παθεῖν, ὅτι μή φύσει κατά τήν ὕπαρξιν, ἀλλά χάριτι κατά τήν μέθεξιν, ταύτην προσέλαβεν. Ὁ δέ τήν ἐκ χάριτος μή δεξάμενος γνῶσιν, κἄν λέγῃ τι γνωστικόν, οὐκ οἶδε κατά πείραν τοῦ λεγομένου τήν δύναμιν. Ψιλή γάρ μάθησις, τήν καθ᾿ ἕξιν γνῶσιν οὐ δίδωσι.\n\n(ιθ΄) Νοῦς εἰς ἄκρον διά τῶν ἀρετῶν καθαιρόμενος, τούς τῶν ἀρετῶν πέφυκεν εἰκότως ἐκδιδάσκεσθαι λόγους, τήν ἐξ αὐτῶν θειωδῶς χαρακτηρισθεῖσαν γνῶσιν οἰκεῖον ποιούμενος πρόσωπον. Καθ᾿ ἑαυτόν γάρ ἀνείδεός τε καί ἀχαρακτήριστος πᾶς καθέστηκε νοῦς, μορφήν ἔχων ἐπίκτητον, ἤ τήν ἐκ τῶν ἀρετῶν ὑποστᾶσαν ἐν πνεύματι γνῶσιν, ἤ τήν ἐκ τῶν παθῶν ἐπισυμβαίνουσαν ἄγνοιαν. (κ΄) Πᾶς ὁ τῆς θείας ἐκπεπτωκώς ἀγάπης, τόν ἐν τῇ σαρκί νόμον ἔχει διά τῆς ἡδονῆς βασιλεύοντα, τόν μηδεμίαν θείαν ἐντολήν φυλάξαι δυνάμενον ἤ βουλόμενον. Τῆς γάρ ἐν πνεύματι Θεοῦ κατ᾿ ἀρετήν διεξαγομένης ζωῆς τε καί βασιλείας, προτιμήσας τήν φιλήδονον ζωήν, τήν ἄγνοιαν ἀντί τῆς γνώσεως ἑαυτῷ ἐπεσπάσατο.","english":"(18) He who has received in the Holy Spirit the form of the mind that comes from the virtues, the knowledge, is said to have suffered divine things, because he received this knowledge not by nature in respect of his existence, but by grace in respect of participation. But he who has not received the knowledge that comes from grace, even if he says something gnostic, does not know by experience the power of what is said. For mere learning does not give the knowledge that is according to habit.\n\n(19) The mind that has been purified to the utmost through the virtues naturally, as is reasonable, is taught the principles of the virtues, making its own the knowledge that has been divinely stamped by them, as a familiar person. For every mind in itself is formless and unstamped, having a form acquired, either the knowledge that has subsisted in the Spirit from the virtues, or the ignorance that arises from the passions. (20) Everyone who has fallen away from divine love has the law in the flesh reigning through pleasure, which is able or willing to keep no divine commandment. For when the life and kingdom in the Spirit of God is conducted according to virtue, he who has preferred the pleasure-loving life has drawn ignorance upon himself instead of knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"(κα΄) Ὁ μή διαβαίνων κατά νοῦν πρός τήν ἔνδον ἐν πνεύματι τοῦ νομικοῦ γράμματος θείαν εὐπρέπειαν, τήν τῆς γνώμης φιλήδονον ( σχέσιν, ἤγουν τήν κοσμικήν προσπάθειαν καί φιλοκοσμίαν γεννᾷν πέφυκεν, ἐκ τῆς κατά μόνην τήν ἐν λόγῳ τοῦ νόμου μαθήσεως προφοράν. (κβ΄) Αἰσχύνη στόματός ἐστιν, ἡ κατά νοῦν φιλόκοσμος μελέτη τῶν λογισμῶν καί φιλοσώματος. Ἐν ᾧ γάρ ὁ κόσμος ἐκ τῆς ἐμφαινομένης τῷ γράμματι τοῦ νόμου σωματικῆς διαπλάσεως, κατά τήν γνωμικήν σχέσιν γεννᾶσθαι πέφυκεν· ἤγουν, ἡ τόν κόσμον φιλοῦσα διάθεσις, καί ἡ κατά νοῦν φιλήδονος μελέτη τῶν λογισμῶν. Πρός ὅ γάρ σχετικῶς διακείμεθα, πρός ἐκεῖνο καί κατά νοῦν μελέτην κεκτήμεθα.\n\n(κγ΄) Ἤ πάλιν αἰσχύνη στόματός ἐστιν, ἡ τοῖς πάθεσιν εἶδος ἐπάγουσα, καί τό καθ᾿ ἡδονήν πρός αἴσθησιν διαπλάττουσα κάλλος, τοῦ νοῦ κίνησις. Χωρίς γάρ τῆς κατά νοῦν ἐπινοητικῆς δυνάμεως, πρός διάπλασιν μορφῆς, οὐδαμῶς πάθος ἄγεται. Ἤ ἀνάθημά ἐστι, καί ἡ πρόσυλος καί ἀκαλλής τῶν παθῶν καί ἀδιατύπωτος κίνησις· αἰσχύνη δέ στόματος, ἡ τό πάθος εἰδοποιοῦσα πρός αἴσθησιν τοῦ νοῦ κίνησις, καί ταῖς ἐπινοίαις ὕλην ἁρμόδιον τῷ πάθει πορίζουσα. (κδ΄) Ὁ διά τρυφήν σωματικήν καί ἀνάπαυσιν τάς θυσίας καί τάς ἑορτάς, τά τε Σάββατα καί τάς νεομηνίας κατά τόν νόμον τόν Θεόν διατεταχέναι πιστεύων, πάντη τε καί πάντως, ὑπό τήν ἐνοχήν γενήσεται τῆς τῶν παθῶν ἐνεργείας, καί τήν αἰσχύνην τῆς τῶν ἐπ᾿ αὐταῖς αἰσχρῶν λογισμῶν ῥυπαρίας· ὑπό τε τόν φθειρόμενον ἔσται κόσμον, καί τήν ἐν λογισμοῖς φιλοσώματον μελέτην· ὑπό τε τήν ὕλην τῶν φθειρομένων τίμιον ἔχειν δυνάμενος.","english":"(21) He who does not pass in mind to the inner divine beauty of the legal letter in the Spirit—that beauty which by nature gives birth to the pleasure-loving disposition of the will, that is, to worldly attachment and love of the world—[does not pass] from the mere utterance that comes from learning the law in word alone. (22) The shame of the mouth is the world-loving and body-loving meditation of thoughts in the mind. For in it the world, from the bodily formation appearing in the letter of the law, is by nature born according to the disposition of the will—that is, the disposition that loves the world, and the pleasure-loving meditation of thoughts in the mind. For toward that to which we are disposed, toward that we also possess meditation in the mind.\n\n(23) Or again, the shame of the mouth is the movement of the mind that imposes form upon the passions and molds the beauty that is according to pleasure for the senses. For without the inventive power of the mind, passion is in no way led toward the formation of a shape. Or it is a votive offering—the material and uncomely and unformed movement of the passions; but the shame of the mouth is the movement of the mind that gives form to the passion for the senses, and by its conceptions supplies matter suited to the passion. (24) He who believes that God ordained the sacrifices and feasts, the Sabbaths and new moons, according to the law for the sake of bodily luxury and rest, will altogether and in every way come under the guilt of the working of the passions, and under the shame of the filth of the base thoughts that accompany them; and he will be under the corruptible world, and under the body-loving meditation in his thoughts; and he will be able to hold as precious the matter of corruptible things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"(κε΄) Ὁ πεισθείς θείαν εἶναι διαταγήν τό σωματικῶς κατά νόμον τρυφᾷν, τήν γαστριμαργίαν ὡς Θεοῦ δῶρον λαμβάνει ( πρός συμβίωσιν μετά χαρᾶς, ἐξ ἧς γεννᾷ τούς μολύνοντας τῇ παραχρήσει τήν ἐνέργειαν τῶν αἰσθήσεων τρόπους.\n\n(κστ΄) Ἐπειδάν τό θεωρητικόν τῆς ψυχῆς τήν τρυφήν κατά τόν ἐν γράμματι νόμον ὡς θείαν διά τήν ἐντολήν ἀσπάσηται πρός συμβίωσιν, τήν τῶν αἰσθήσεων παρά φύσιν μετέρχεται χρῆσιν, μηδεμιᾶς συγχωροῦν κατά φύσιν διαφαίνεσθαι τήν χρῆσιν τῆς ἐνεργείας. Γεννᾷ γάρ τήν τε τῶν παθῶν ἕξιν καί τήν ἐνέργειαν, καί ὡς θείαν εἰσοικίζεται τήν γαστριμαργίαν, πρός γένεσιν τῶν ῥυπαινόντων τῇ παραχρήσει τάς αἰσθήσεις τρόπων, εἰς ἀναίρεσιν τῶν ἐν τοῖς οὖσι φυσικῶν λόγων τε καί σπερμάτων.\n\n(κζ΄) Οὐδείς μόνῃ προσανέχων τῇ σωματικῇ τοῦ νόμου λατρείᾳ, φυσικόν τό παράπαν δύναιτ᾿ ἄν παραδέξασθαι λόγον ἤ λογισμόν, ὅτι μηδέ πέφυκε ταυτόν εἶναι τῇ φύσει τά σύμβολα. Ὁ γάρ τοῖς συμβόλοις ἐναπομένων τοῦ νόμου, οὐ δύναται κατά λόγον τήν τῶν ὄντων φύσιν ὁρᾷν, καί τούς τεθέντας οὐσιωδῶς ὑπό τοῦ δημιουργοῦ τοῖς οὖσι λόγους περιποιεῖσθαι, διά τό τῶν συμβόλων πρός τήν τῶν ὄντων φύσιν διάφορον.","english":"(25) He who has been persuaded that it is a divine ordinance to live luxuriously in a bodily manner according to the law receives gluttony as a gift of God for living together with joy, from which he begets the ways that defile the activity of the senses by misuse.\n\n(26) Whenever the contemplative faculty of the soul welcomes the luxury according to the written law as divine because of the commandment, for the sake of living together, it pursues the use of the senses contrary to nature, allowing no use of activity according to nature to shine forth. For it begets both the habit of the passions and their activity, and it installs gluttony within itself as something divine, for the generation of the ways that defile the senses by misuse, to the destruction of the natural principles and seeds in created things.\n\n(27) No one who devotes himself to the bodily worship of the law alone could altogether receive a natural principle or thought, since symbols are by nature not the same as the reality. For he who remains in the symbols of the law cannot see the nature of created things according to reason, nor preserve the principles that were essentially established in created things by the Creator, because of the difference between the symbols and the nature of created things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"(κη΄) Ὁ Θεόν τήν κοιλίαν ἡγούμενος, καί ὡς ἐπί δόξῃ τῇ αἰσχύνῃ καλλωπιζόμενος, μόνων οἶδεν ὡς θείων ἀντέχεσθαι διά σπουδῆς τῶν παθῶν τῆς ἀτιμίας· καί διά τοῦτο μόνα περιέπει τά χρονικά, τουτέστι τήν ὕλην καί τό εἶδος, καί τήν κατά παράχρησιν πενταπλῆν ἐνέργειαν τῶν αἰσθήσεων. Τῇ γάρ ὕλῃ καί τῷ εἴδει συμπλακεῖσα κατά μίξιν ἡ αἴσθησις, ἀποτελεῖν μέν πάθος, ἀπεκτείνειν δέ καί ἀναιρεῖν τούς κατά φύσιν πέφυκε λόγους. Πάθος γάρ καί φύσις κατά τόν τοῦ εἶναι λόγον, οὐδαμῶς ἀλλήλοις συνυπάρχουσιν. Οὐ γάρ πέφυκε πάθει ἐμφαίνεσθαι τό παράπαν φύσεως λόγος, ὥσπερ οὔτε φύσει συναποτίκτεσθαι κατά γένεσιν πάθος.\n\n(κθ΄) Ὁ μή πιστεύων τήν Γραφήν εἶναι πνευματικήν, τῆς οἰκείας ( κατά τήν γνῶσιν πενίας οὐκ αἰσθάνεται, ἀλλά λιμῶ διαφθείρεται. Λιμός γάρ ἐστιν ὡς ἀληθῶς, ἔκλειψις τῶν κατ᾿ αὐτήν τήν πεῖραν ἐγνωσμένων ἀγαθῶν, καί ἀπορία καί σπάνις παντελής τῶν τήν ψυχήν συγκρατούντων πνευματικῶν βρωμάτων. Πῶς γάρ λιμόν ἡγήσεταί τις ἤ ζημίαν, τήν τῶν καθάπαξ αὐτῷ μηδαμῶς ἐγνωσμένων ἀφαίρεσιν;","english":"(28) He who regards God as his belly, and adorns himself with shame as though it were glory, knows only how to cling with zeal to the passions of dishonor as though they were divine; and for this reason he cultivates only temporal things—that is, matter and form, and the fivefold activity of the senses in misuse. For the senses, entwined with matter and form in mixture, are naturally disposed to produce passion and to extinguish and destroy the principles according to nature. For passion and nature, in respect of the principle of being, in no way coexist with each other. For the principle of nature is in no way naturally disposed to be manifested in passion, just as passion is not naturally disposed to be begotten together with nature in generation.\n\n(29) He who does not believe that the Scripture is spiritual does not perceive his own poverty in respect of knowledge, but is destroyed by hunger. For hunger is truly the eclipse of the goods known by experience in it, and a complete lack and scarcity of the spiritual foods that sustain the soul. For how will anyone regard as hunger or loss the removal of things that were in no way known to him at all?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"(λ΄) Λιμώττει ἐπ᾿ ἀληθείας τῶν πιστῶν καί ἐπεγνωκότων τήν ἀλήθειαν ὁ λαός, καί ἡ ψυχή τοῦ καθ᾿ ἕκαστον ἀφεμένη τῆς ἐν τῇ χάριτι πνευματικῆς θεωρίας, καί γενομένη τῆς τυπικῆς ἐν τῷ γράμματι δουλείας, μή διατρέφουσα τόν νοῦν ταῖς τῶν νοημάτων μεγαλοφυΐαις, ἀλλά πληροῦσα τήν αἴσθησιν ἐμπαθοῦς φαντασίας, ταῖς σωματικαῖς τῶν Γραφῶν συμβόλων διατυπώσεσι.\n\n(λα΄) Πᾶς ὁ τήν πνευματικήν τῆς ἁγίας Γραφῆς θεωρίαν μή προσιέμενος, τόν τε φυσικόν ταύτῃ καί τόν γραπτόν κατά τούς Ἰουδαίους συναπώσατο νόμον, καί τόν ἐν τῇ χάριτι νόμον ἠγνόησε, καθ᾿ ὅν δίδοται τοῖς κατ᾿ αὐτόν ἀγομένοις ἡ θέωσις. Ὁ τοίνυν τόν γραπτόν νόμον λαμβάνων σωματικῶς, ἀρεταῖς τήν ψυχήν οὐ διατρέφει· καί ὁ τοῖς λόγοις τῶν ὄντων οὐκ ἐπιβάλλων, τῇ ποικίλῃ τοῦ Θεοῦ σοφίᾳ τόν νοῦν οὐχ ἑστιᾷ φιλοτίμως· καί ὁ τό μέγα τῆς καινῆς χάριτος μή γινώσκων μυστήριον, τῇ ἐλπίδι τῆς μελλούσης θεώσεως οὐκ ἀγάλλεται. Οὐκοῦν ἡ ἔλλειψις τῆς κατά τόν γραπτόν νόμον θεωρίας, ἔχει παρεπομένην αὐτῇ τήν ἔνδειαν τῆς κατά τόν φυσικόν νόμον νοουμένης ποικίλης σοφίας τοῦ Θεοῦ, ἐφεπομένην ἔχουσαν τῆς κατά τό καινόν μυστήριον χάριτι δοθησομένης θεώσεως πάντως τήν ἄγνοιαν. (λβ΄) Πᾶς νοῦς κατά Χριστόν διορατικός καί ἰσχυρός ὁράσει, ἀεί ἐφίεται καί ζητεῖ τό πρόσωπον Κυρίου. Πρόσωπον δέ Κυρίου ( καθέστηκεν, ἡ κατ᾿ ἀρετήν τῶν θείων ἀληθής θεωρία, καί γνῶσις, ἥν ζητῶν, διδάσκεται τήν αἰτίαν τῆς κατ᾿ αὐτόν ἐνδείας καί ἀπορίας. Ὥσπερ γάρ τό πρόσωπον χαρακτηριστικόν ἐστι τοῦ καθ᾿ ἕκαστον, οὕτω καί ἡ πνευματική γνῶσις ἐμφαντικῶς χαρακτηρίζει τό θεῖον.","english":"(29) The people of the faithful who have known the truth hunger for the truth, and the soul of each person, having abandoned the spiritual contemplation that is in grace and having become a slave to the typical servitude in the letter, does not feed the mind on the noble grandeur of the meanings but fills the senses with passionate imagination through the bodily representations of the symbols of the Scriptures.\n\n(30) Everyone who does not accept the spiritual contemplation of Holy Scripture has joined together with it both the natural law and the written law according to the Jews, and has ignored the law that is in grace, according to which deification is given to those who are led by it. Therefore, he who takes the written law bodily does not feed his soul with virtues; and he who does not apply himself to the principles of beings does not generously feast his mind on the varied wisdom of God; and he who does not know the great mystery of the new grace does not exult in the hope of the coming deification. Consequently, the lack of contemplation according to the written law has following upon it the deficiency of the varied wisdom of God that is understood according to the natural law, and this in turn has altogether the ignorance of the deification that will be given by grace according to the new mystery. (31) Every mind that is clear-sighted in Christ and strong in vision always desires and seeks the face of the Lord. And the face of the Lord is the true contemplation and knowledge of divine things according to virtue, which, as he seeks it, he is taught the cause of his own deficiency and perplexity. For just as the face is characteristic of each individual, so too spiritual knowledge distinctively marks out the divine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"Ἥν ὁ ζητῶν, λέγεται ζητεῖν τό πρόσωπον Κυρίου. Ὁ δέ κατασαρκούμενος κατά τό γράμμα τοῦ νόμου ταῖς ἐναίμοις θυσίαις, ποθουμένην ἄγνοιαν ἔχει, πρός μόνην σαρκός ἡδονήν ἐντολήν ἐκδεχόμενος, καί μόνης κατ᾿ αἴσθησιν ἀντεχόμενος σωματικῶς τῆς ὕλης τοῦ γράμματος.\n\n(λγ΄) Ὁ μέν σωματικῶς κατά τόν νόμον λατρεύων, καθάπερ ὕλην γεννᾷ τήν κατ᾿ ἐνέργειαν ἁμαρτίαν, καί ὡς εἶδος τήν ἐπ᾿ αὐτῇ τοῦ νοῦ συγκατάθεσιν ταῖς προσφόροις ἡδοναῖς τῶν αἰσθήσεων ὑλικῶς διαπλάττεται. Ὁ δέ πνευματικῶς τήν Γραφήν ἐκδεχόμενος, ὡς μέν ὕλην τήν ἐνέργειαν, ὡς εἶδος δέ τῆς ἁμαρτίας τήν συγκατάθεσιν, μετά τῶν κατά παράχρησιν πρός ἡδονήν τῆς αἰσθήσεως τρόπων θανατοῖ, διά τῶν φυσικῶν λογισμῶν ἐν τῷ ὕψει τῆςθεωρίας. (λδ΄) Τήν ὕλην καί τό εἶδος, καί τούς περί τήν ὕλην καί τό εἶδος κατά παράχρησιν πέντε τρόπους τῶν πέντε αἰσθήσεων· λέγω δέ τήν ἐμπαθῆ τε καί παρά φύσιν πρός τά αἰσθητά τῶν αἰσθήσεων συμπλοκήν, ἤγουν τά ὑπό χρόνον καί ῥεῦσιν, μετά τήν πάροδον τῆς ἐν νόμῳ κατά τό γράμμα σωματικῆς λατρείας, καί τήν τῆς ἀγνοίας διάβασιν, παραδίδωσι θανατωθῆναι τοῖς κατά φυσικήν θεωρίαν ὑψηλοτέροις λόγοις καί λογισμοῖς, ὁ πνευματικός νόμος, ἤ νοῦς· τήν ἐν τοῖς συμβόλοις πρός αἴσθησιν καί σῶμα καθολικωτάτην τῶν ὑπό χρόνον σχέσιν, ἀφανίσαι καί θανατῶσαι, κατά τό ὕψος γινομένοις τοῦ νόμου τῆς πνευματικῆς θεωρίας.","english":"He who seeks it is said to seek the face of the Lord. But he who lives according to the flesh, according to the letter of the law, in bloody sacrifices, has ignorance as his object of desire, receiving the commandment only for the pleasure of the flesh, and clinging bodily, by sense perception alone, to the mere matter of the letter.\n\n(33) He who serves the law bodily begets, as it were, matter—sin in its activity—and as a form he molds, materially, the mind's consent to it through the pleasurable sensations proper to the senses. But he who receives the Scripture spiritually puts to death both the activity as matter and the consent as the form of sin, together with the modes of misuse directed toward the pleasure of sense, through natural thoughts in the height of contemplation. (34) The matter and the form, and the five modes of misuse concerning matter and form belonging to the five senses—I mean the passionate and contrary-to-nature entanglement of the senses with sensible things, that is, the things subject to time and flux—after the passing away of the bodily service according to the letter in the law, and the crossing over of ignorance, the spiritual law, or the mind, hands over to be put to death by the higher principles and thoughts of natural contemplation, so as to abolish and put to death, by those who come to be in the height of the law of spiritual contemplation, the most universal relation to sense and body that exists in symbols among things subject to time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"(λε΄) Χωρίς φυσικῆς θεωρίας, οὐδείς τήν πρός τά θεῖα τῶν νομικῶν συμβόλων ἀπέμφασιν διαγινώσκει. Εἰ γάρ μή φυσικῶς ( πρότερόν τις τήν ἐν τοῖς συμβόλοις τῶν θείων καί νοητῶν διασκοπήσας ἀπέμφασιν, ἐλθεῖν ποθήσει κατά νοῦν, ἔξω παντελῶς τῶν θείων ἀδύτων τήν αἴσθησιν θέμενος, πρός τήν τῶν νοητῶν εὐπρέπειαν, τῆς ἐν τοῖς τύποις ἀπολυθῆναι καθάπαξ οὐ δύναται σωματικῆς ποικιλίας· καθ᾿ ἥν ἕως βέβηκε τοῦ γράμματος ἀντεχόμενος, τήν ἐκ τοῦ λιμοῦ τῆς γνώσεως εἰκότως ἀπορίαν οὐ παραμυθεῖται τῆς Γραφῆς τήν γῆν, ἤγουν τό σῶμα, κατά τόν ἀπατηλόν ὄφιν ἐσθίειν ἑαυτόν καταδικάσας· ἀλλ᾿ οὐ κατά Χριστόν, τόν οὐρανόν, ἤγουν τῆς Γραφῆς τό πνεῦμα καί τήν ψυχήν, τουτέστι τόν οὐράνιον καί ἀγγελικόν ἄρτον· λέγω δέ, τήν ἐν Χριστῷ τῶν Γραφῶν πνευματικήν θεωρίαν καί γνῶσιν βρωματιζόμενος, ἥν δίδωσι δαψιλῶς ἐπιχορηγουμένην τοῖς ἀγαπῶσιν αὐτόν Θεός, κατά τό γεγραμμένον, Ἄρτον οὐρανοῦ ἔδωκεν αὐτοῖς, ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος.","english":"(35) Without natural contemplation, no one recognizes the incongruity of the legal symbols in relation to divine things. For unless a person has first contemplated in a natural way the incongruity of the divine and intelligible things contained in the symbols, and then desires to come to them in mind, setting sense entirely outside the divine sanctuaries, he cannot be wholly released from the bodily variety of the types, toward the comeliness of the intelligible things. While he remains in that variety, clinging to the letter, he does not, as is reasonable, find relief from the perplexity that comes from hunger for knowledge, having condemned himself, like the deceitful serpent, to eat the earth of Scripture, that is, the body. But not so according to Christ, the heaven, that is, the spirit and the soul of Scripture—that is, the heavenly and angelic bread. I mean, he is fed on the spiritual contemplation and knowledge of the Scriptures in Christ, which God gives in abundance, richly supplied to those who love him, as it is written: He gave them bread from heaven; man ate the bread of angels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"(λστ΄) Χρή τήν κατ᾿ αἴσθησιν πρός σῶμα τῆς Γραφῆς ἐκδοχήν, ὡς παθῶν προδήλως καί τῆς πρός τά χρονικά καί ῥέοντα σχετικῆς διαθέσεως οὖσαν\n\nγεννητικήν, ἤγουν τῆς πρός τά αἰσθητά τῶν αἰσθήσεων ἐμπαθοῦς ἐνεργείας, ὡς Σαούλ τέκνα καί ἔκγονα, διά τῆς φυσικῆς ἐν ὄρει, τῇ τῶν θείων ἀναγωγῇ λογίων ἀφανίσαι θεωρίας, εἴ πως ἐμφορηθῆναι θείας ἐφιέμεθα χάριτος. (λζ΄) Ἀδικεῖ τήν ἀλήθειαν ὅ τε νόμος κατά μόνον τό γράμμα νοούμενος, καί ὁ τῶν Ἰουδαίων λαός, καί εἴ τις ἐκείνων ὑπάρχει κατά διάνοιαν μιμητής, μόνῳ τῷ γράμματι περιγράφων τοῦ νόμου τήν δύναμιν, καί μή δεχόμενος πρός τήν φανέρωσιν τῆς μυστικῆς ἐγκεκρυμμένης τῷ γράμματι γνώσεως τήν φυσικήν θεωρίαν, μέσην ὑπάρχουσαν τύπων καί ἀληθείας· τῶν μέν, τούς ἀγομένους ἀπάγουσαν, πρός δέ τήν ἐπανάγουσαν· ἀλλ᾿ οἷον ταύτην πάμπαν ἀρνούμενος, καί τῆς τῶν θείων αὐτήν ἔξω ποιούμενος μυσταγωγίας. Ταύτην τοιγαροῦν χρή τοῦ νόμου τήν ( σωματικήν καί πρόσκαιρον ἐκδοχήν ὡς ὑπό χρόνον καί ῥέουσαν, ἀποκτείνειν διά τήν φυσικῆς θεωρίας, ὡς ἐν ὄρει τῷ ὕψει τῆς γνώσεως, τούς τῶν θείων ἐπιμελητάς θεαμάτων.","english":"(36) One must destroy the literal, sense-based interpretation of Scripture that pertains to the body, since it is plainly productive of passions and of the relative disposition toward things temporal and fleeting—that is, of the passionate activity of the senses toward sensible things—as Saul destroyed the children and offspring, through natural contemplation on the mountain, by the ascent of the divine oracles, if indeed we desire to be filled with divine grace. (37) Both the law understood according to the letter alone and the people of the Jews do wrong to the truth, and so does anyone who is their imitator in thought, confining the power of the law to the letter alone and not accepting, for the manifestation of the mystical knowledge hidden in the letter, natural contemplation, which stands midway between types and truth—leading those who are led away from the former and toward the latter that leads back up; but rather, as it were, denying it altogether and placing it outside the mystical initiation into divine things. This bodily and temporary interpretation of the law, then, as being under time and fleeting, one must put to death through natural contemplation, as on the mountain—in the height of knowledge—the guardians of divine visions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"(λη΄) Τόν σωματικόν νοῦν τῆς Γραφῆς ἀφανίζει παντελῶς, ὁ πράξει διά τῆς φυσικῆς θεωρίας ἀποκτείνων τήν γενομένην ἐκ τοῦ γραπτοῦ νόμου, πρός τήν ἄστατον ὕλην καί ῥέουσαν τῇ ψυχῇ φιλήδονον σχέσιν καί φιλοσώματον, κατασφάττων ὡς τέκνα τοῦ Σαούλ καί ἔκγονα, τήν χαμαίζηλον τοῦ νόμου διάνοιαν, διά μέσης τῆς φυσικῆς θεωρίας, ὡς ἐν ὄρει τῷ ὕψει τῆς γνώσεως, καί φανεράν ποιούμενος ἐνώπιον Κυρίου, δι᾿ ἐξομολογήσεως δηλαδή, τήν πρός σῶμα τοῦ νόμου προτέραν ἐκδοχήν. Τοῦτο γάρ τό, Ἐξηλιάσαι, νοεῖσθαι δύναται τοῖς φιλομαθέσιν, ἔναντι Κυρίου. Καί ἐξηλίασαν αὐτούς, φησίν, ἐν τῷ ὄρει ἔναντι Κυρίου· εἰς φῶς ἀγαγόντες, διά τῆς γνώσεως δηλαδή, τήν κατά τό γράμμα πεπλανημένην πρόληψιν· ὅπερ ἐστί, φανερῶσαι κατά τό ὕψος τῆς θεωρίας τό γράμμα τοῦ νόμου νεκρόν διά τῆς ἐν πνεύματι γνώσεως.\n\n(λθ΄) Τό γράμμα, φησίν, ἀποκτείνει· τό δέ πνεῦμα ζωοποιεῖ. Διό χρή τό ἀποκτείνειν πεφυκός, ἀποκτείνεσθαι πνεύματι ζωοποιῷ. Συνυπάρχειν γάρ ἀλλήλοις κατ᾿ ἐνέργειαν ἅμα κατά τό αὐτό τό σωματικόν τοῦ νόμου καί τό θεῖον, ἤγουν τό γράμμα καί τό πνεῦμα, παντελῶς ἀμήχανον· ὅτι μηδέ συμφωνεῖν πέφυκε τῷ παρεχομένῳ κατά φύσιν ζωήν, τό ταύτην ἀφαιρεῖσθαι δυνάμενον. (μ΄) Τό μέν πνεῦμα, ζωῆς ὑπάρχει παρεκτικόν· τό δέ γράμμα, ζωῆς ἐστιν ἀφαιρετικόν. Οὐκοῦν οὐ δύναται καί τό γράμμα πράττειν κατά τό αὐτό καί τό πνεῦμα, ὥσπερ οὐδέ τό ζωοποιόν τῷ φθοροποιῷ συνυπάρχειν. (μα΄) Περιτομή ἐστι μυστική, τῆς ἐμπαθοῦς κατά νοῦν περί ( τήν ἐπείσακτον γένεσιν σχέσεως, παντελής περιαίρεσις.","english":"(38) The one who, through practice, by means of natural contemplation puts to death the pleasure-loving and body-loving disposition toward unstable and flowing matter that was born from the written law—slaying it as the children and offspring of Saul—completely destroys the bodily sense of Scripture, cutting down the earthly-minded meaning of the law through the midst of natural contemplation, as on a mountain in the height of knowledge, and making manifest before the Lord—that is, through confession—the former understanding of the law according to the body. For this, \"to expose,\" can be understood by those who love learning as \"before the Lord.\" And \"they exposed them,\" it says, \"on the mountain before the Lord,\" bringing into the light, that is through knowledge, the erroneous preconception according to the letter; which means to make manifest, at the height of contemplation, that the letter of the law is dead through the knowledge in the Spirit.\n\n(39) \"The letter,\" it says, \"kills; but the Spirit gives life.\" Therefore it is necessary that what is by nature killing be killed by the life-giving Spirit. For it is altogether impossible for the bodily element of the law and the divine—that is, the letter and the Spirit—to coexist in activity at the same time and in the same respect; since it is not in its nature to be in harmony with what provides life according to nature, namely that which is able to take it away. (40) The Spirit is a bestower of life; but the letter is a taker of life. Therefore the letter cannot act at the same time and in the same respect as the Spirit, just as the life-giving cannot coexist with the corrupting. (41) There is a mystical circumcision: the complete removal of the passible disposition of the mind concerning the introduced generation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"Φυσικῶς γάρ ἐπιβάλλοντες τοῖς πράγμασιν, οἴδαμεν ὡς οὐκ ἔστι τελειότης ἡ τῆς ἐκ Θεοῦ κατά φύσιν ἀρτιότητος περιαίρεσις. Οὐ γάρ ποιεῖ τελειότητα φύσις διά τέχνης κολοβουμένη, καί διά περινοίας, ἀποτιθεμένη τό προσόν αὐτῇ θεόθεν κατά λόγον δημιουργίας, ἵνα μή τήν τέχνην, Θεοῦ πρός βεβαίωσιν δικαιοσύνης ἰσχυροτέραν εἰσάγωμεν, καί τήν περινενοημένην τῆς φύσεως ἔλλειψιν, ἀναπληρωτικήν ποιώμεθα τῆς ἐν δικαιοσύνῃ κατά δημιουργίαν ἐλλείψεως· ἀλλ᾿ ἐκ τῆς τοπικῆς τοῦ περιτεμνομένου μορίου θέσεως, διδασκόμεθα ποιεῖσθαι γνωμικῶς τήν περιτομήν τῆς κατά ψυχήν ἐμπαθοῦς διαθέσεως· καθ᾿ ἥν μᾶλλον τῇ φύσει συντρέχειν ἡ γνώμη ῥυθμίζεται, τόν ἐμπαθῆ τῆς ἐπικτήτου γενέσεως νόμον διορθουμένη. (μβ΄) Φυσικόν ἡ ἀκροβυστία. Πᾶν δέ φυσικόν, θείας ἔργον δημιουργίας ἐστί, καί λίαν καλόν, κατά τήν φάσκουσαν φωνήν· Καί εἶδεν ὁ Θεός πάντα ὅσα ἐποίησε, καί ἰδού καλά λίαν. Ὁ δέ νόμος ὡς ἀκάθαρτον περιαιρεῖσθαι κελεύων τήν ἀκροβυστίαν διά περιτομῆς, τόν Θεόν εἰσάγει, διά τέχνης τό οἰκεῖον διορθούμενον ἔργον, ὅπερ κἄν ἐννοεῖν ἀσεβέστατον. Οὐκοῦν ὁ τοῖς συμβόλοις τοῦ νόμου φυσικῶς ἐπιβάλλων, οἶδεν ὡς οὐ τήν φύσιν ὁ Θεός διορθοῦται διά τέχνης, ἀλλά τό ἐπιπειθές","english":"For when we apply ourselves to things in a natural way, we know that perfection is not the removal of the natural integrity that comes from God. For nature does not produce perfection when it is curtailed by art and, by cleverness, sets aside what belongs to it from God according to the principle of creation—lest we introduce art as stronger than God for the confirmation of righteousness, and make the cleverly devised deficiency of nature a supplement for the deficiency in righteousness according to creation. But from the local position of the member that is circumcised, we are taught to perform the circumcision of the passionate disposition in the soul by deliberate choice, in accordance with which the judgment is rather regulated to concur with nature, correcting the passionate law of acquired generation. (42) The foreskin is natural. But everything natural is the work of divine creation, and exceedingly good, according to the voice that says: \"And God saw all things that he had made, and behold, they were exceedingly good.\" But the law, commanding the foreskin to be removed as unclean through circumcision, introduces God as correcting his own work by art—which it is most impious even to conceive. Therefore the one who applies himself to the symbols of the law in a natural way knows that God does not correct nature by art, but the obedient","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"λόγῳ τῆς ψυχῆς παθητικόν περιτέμνεσθαι κελεύει, τό διά τοῦ σωματικοῦ μορίου τυπικῶς δηλούμενον, ὅπερ γνῶσις διά τῆς κατά πρᾶξιν ἀνδρείας, τῆς γνώμης ἀποτίθεσθαι πέφυκεν. Ὁ γάρ περιτέμνων ἱερεύς, σημαίνει τήν γνῶσιν, τήν ἔχουσαν καθάπερ σίδηρον κατά τοῦ πάθους, τήν τοῦ λόγου κατά τήν πρᾶξιν ἀνδρείαν. Ἀφανίζεται γάρ ἡ τοῦ νόμου παράδοσις, πλεονεκτοῦντος τό γράμμα τοῦ πνεύματος. (μγ΄) Τό Σάββατον, παθῶν ἐστι καί τῆς περί τήν φύσιν τῶν ὄντων τοῦ νοῦ κινήσεως ἀνάπαυσις· ἤ τελεία παθῶν ἀπραξία, ( καί τῆς περί τά πεποιημένα καθολική τοῦ νοῦ παύλα κινήσεως, καί πρός τό Θεῖον τελεία διάβασις· ἐν ᾧ τόν δι᾿ ἀρετῆς καί γνώσεως κατά τό θεμιτόν ἀφικόμενον, οὐ δεῖ καθάπερ ξύλα τήν οἱανοῦν παντελῶς ὕλην ἐξαπτικήν ἐνθυμεῖσθαι παθῶν, οὔτε μήν φύσεως τό παράπαν ἀναλέγεσθαι λόγους, ἵνα μή πάθεσιν ἡδόμενον, ἤ φύσεως ὅροις μετρούμενον, κατά τούς Ἕλληνας τόν Θεόν δογματίζωμεν· ὅνπερ ἡ τελεία μόνη κέκραγε σιγή, καί ἡ παντελής καθ᾿ ὑπεροχήν ἀγνωσία παρίστησι. (μδ΄) Στέφανός ἐστι χρηστότητος, πίστις καθαρά, λίθων τιμίων δίκην ταῖς τῶν δογμάτων ὑψηγορίαις, καί λόγοις διηνθισμένη πνευματικοῖς καί νοήμασι, τόν θεοφιλῆ καθάπερ διασφίγγουσα νοῦν. Ἤ μᾶλλον στέφανος χρηστότητός ἐστιν, αὐτός ὁ τοῦ Θεοῦ Λόγος, ὁ τῇ ποικιλίᾳ τῶν κατά πρόνοιαν καί κρίσιν τρόπων, ἤγουν ἐγκρατείᾳ τῶν ἑκουσίων, καί ὑπομονῇ τῶν ἀκουσίων παθῶν, ὡς κεφαλήν τόν νοῦν περιγράφων, καί τῇ μετοχῇ τῆς κατά θέωσιν χάριτος αὐτόν ἑαυτοῦ τόν νοῦν ποιῶν ὡραιότερον.","english":"He commands that the passible element of the soul be cut away by reason, which is typified by the bodily member, namely the knowledge that is naturally disposed to be set aside through courage in action, by the disposition of the will. For the priest who circumcises signifies knowledge, which has, as it were, iron against the passion—the courage of reason in action. For the tradition of the law disappears, since the letter prevails over the spirit. (43) The Sabbath is the rest of the soul from passions and from the mind's movement concerning the nature of beings; or it is the complete cessation of passions, and the universal pause of the mind's movement concerning created things, and the perfect passage to the Divine; in which, when one has arrived by virtue and knowledge in accordance with what is lawful, one must not think of any material whatsoever that kindles passions, as it were wood, nor indeed gather up the principles of nature at all, lest, taking pleasure in passions or being measured by the boundaries of nature, we dogmatize about God in the manner of the Greeks—God whom only perfect silence has proclaimed, and whom complete ignorance by way of transcendence presents. (44) A crown of goodness is pure faith, adorned like precious stones with the lofty utterances of doctrines and with spiritual words and thoughts, binding together, as it were, the God-loving mind. Or rather, the crown of goodness is the Word of God himself, who by the variety of his ways in providence and judgment—that is, by self-control over voluntary passions and endurance of involuntary ones—encircles the mind as a head, and by participation in the grace of deification makes the mind itself more beautiful than itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"(με΄) Ἐνταῦθα τήν ἐγκράτειαν, ἔργον εἶναι λέγει τῆς Προνοίας, ὡς τῶν γνωμικῶν καθαρτικήν παθῶν· τήν ὑπομονήν δέ, τῆς κρίσεως εἶναι κατόρθωμά φησιν, ὡς τοῖς ἀκουσίοις ἀντιτασσομένην πειρασμοῖς, καί τῆς πρακτικῆς φιλοσοφίας ὑπάρχουσαν σύμβολον· πρός ἀρετήν, ὡς ἀπ᾿ Αἰγύπτου τῆς ἁμαρτίας, τούς ὑπ᾿ αὐτῆς κρατουμένους διαβιβάζουσαν.\n\n(μστ΄) Οὐ τάς ἡμέρας τιμᾶσθαι θέλων ὁ Θεός ὑπό τῶν ἀνθρώπων, προσέταξε τιμηθῆναι τό τε Σάββατον, καί τάς νεομηνίας, καί τάς ἑορτάς· οὕτω γάρ ἄν λατρεύειν τῇ κτίσει παρά τόν κτίσαντα κατά νόμου ἐντολήν ἐδογμάτισεν, οἰομένους σεπτάς εἶναι φύσει ( τάς ἡμέρας, καί διά τοῦτο προσκυνητάς· ἀλλ᾿ ἑαυτόν τιμᾶσθαι συμβολικῶς διά τῶν ἡμερῶν παρεδήλωσεν. Αὐτός γάρ ἐστι Σάββατον μέν, ὡς τῶν ἐν σαρκί τῆς ψυχῆς μόχθων ἀνάπαυσις, καί τῶν κατά δικαιοσύνην πόνων κατάπαυσις. Πάσχα δέ, ὡς ἐλευθερωτής τῶν τῇ πικρᾷ δουλείᾳ κεκρατημένων τῆς ἁμαρτίας· Πεντηκοστή δέ, ὡς ἀπαρχή καί τέλος τῶν ὄντων, καί λόγος, ᾧ τά πάντα φύσει συνέστηκε. Σκόπει δέ πῶς ὁ νόμος ἀπόλλυσι τούς νοοῦντας αὐτόν σωματικῶς, τῇ κτίσει λατρεύειν παρά τόν Κτίσαντα πείθων, καί ἡγεῖσθαι φύσει σεπτά, τά δι᾿ αὐτούς γεγονότα, τόν δι᾿ ὅν αὐτοί γεγόνασιν ἀγνοήσαντας. (μζ΄) Ὁ μέν κόσμος, τόπος ἐστί πεπερασμένος, καί στάσις περιγεγραμμένη· ὁ δέ χρόνος, περιγραφομένη καθέστηκε κίνησις, ὅθεν καί ἀλλοιωτή τῶν ἐν αὐτῷ καθέστηκεν ἡ κατά τήν ζωήν κίνησις.","english":"(45) Here he says that self-control is a work of Providence, as being purifying of the passions that arise from choice; but endurance, he says, is a right accomplishment of judgment, as being set in opposition to involuntary temptations, and being a symbol of the practical philosophy, conveying those held fast by it across to virtue, as from Egypt, that is, from sin.\n\n(46) God, not wishing the days to be honored by men, commanded that the Sabbath be honored, and the new moons, and the feasts; for in this way he gave as a doctrine, by a legal commandment, that they should serve the creature rather than the Creator, supposing that the days are by nature venerable, and for this reason worthy of worship; but he indicated figuratively that he himself is to be honored through the days. For he himself is the Sabbath, as being the rest of the soul from its labors in the flesh, and the cessation of its toils according to righteousness. And the Passover, as being the liberator of those held fast by the bitter slavery of sin; and Pentecost, as being the firstfruits and the end of things that exist, and the Logos by whom all things by nature consist. But observe how the law destroys those who understand it in a bodily way, persuading them to serve the creature rather than the Creator, and to regard as by nature venerable the things that came to be for their sake, having ignored him through whom they themselves came to be. (47) The world is a bounded place, and a circumscribed standing; but time is a movement that is circumscribed, whence also the movement according to life in it is subject to change.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"Ὁπηνίκα δέ τόν τόπον διελθοῦσα καί τόν χρόνον, κατ᾿ ἐνέργειάν τε καί ἔννοιαν ἡ φύσις, ἤγουν τά ὧν οὐκ ἄνευ, τουτέστι τήν πεπερασμένην στάσιν καί κίνησιν, ἀμέσως συναφθῇ τῇ προνοίᾳ, λόγον εὑρίσκει τήν πρόνοιαν, κατά φύσιν ἁπλοῦν τε καί στάσιμον, καί μηδεμίαν ἔχοντα πάντη περιγραφήν, καί διά τοῦτο παντελῶς οὔτε κίνησιν. (μη΄) Ἐν μέν τῷ κόσμῳ ὑπάρχουσα χρονικῶς ἡ φύσις, ἀλλοιωτήν ἔχει τήν κίνησιν, διά τήν τοῦ κόσμου πεπερασμένην στάσιν, καί τήν καθ᾿ ἑτεροίωσιν τοῦ χρόνου φοράν· ἐν δέ τῷ Θεῷ γινομένη, διά τήν φυσικήν τοῦ ἐν ᾧ γέγονε μονάδα, στάσιν ἀκίνητον ἕξει, καί στάσιμον ταυτοκινησίαν, περί τό ταυτόν καί ἕν καί μόνον, ἀϊδίως γινομένην, ἥν οἶδεν ὁ λόγος ἄμεσον εἶναι περί τό πρῶτον αἴτιον, τῶν ἐξ αὐτοῦ πεποιημένων μόνιμον ἵδρυσιν.\n\n(μθ΄) Μυστήριον ἐστι Πεντηκοστῆς, ἡ πρός τήν Πρόνοιαν ἄμεσος τῶν προνοουμένων ἕνωσις· ἤγουν ἡ πρός τόν λόγον κατά ( τήν τῆς Προνοίας ἐπίνοιαν τῆς φύσεως ἕνωσις, καθ᾿ ἥν οὐδεμία τό παράπαν ἐστί χρόνου καί γενέσεως ἔμφασις. Σάλπιγξ δέ πάλιν ἡμῶν ἐστιν ὁ λόγος, ὡς τάς θείας καί ἀῤῥήτους ἡμῖν ἐνηχούμενος γνώσεις· ἱλασμός δέ, ὡς ἐν ἑαυτῷ τά ἡμέτερα, καθ᾿ ἡμᾶς γενόμενος, διαλύων ἐγκλήματα· καί τῇ δωρεᾷ τῆς χάριτος ἐν πνεύματι, τήν ἁμαρτήσασαν φύσιν θεοποιῶν· σκηνοπηγία δέ, ὡς τῆς ἡμῶν κατά τήν θεομίμητον ἕξιν περί τό καλόν ἀτρεψίας πρᾶξις, καί ὁ τῆς πρός ἀθανασίαν μεταποιήσεως συνεκτικός δεσμός. (ν΄) Ὁ ψιλαῖς ταῖς ἐναίμοις χαίρων θυσίαις, περί τά πάθη σπουδάζειν ὡς ἐμπαθής παρασκευάζει τούς θύοντας.","english":"(45) But when nature, having passed through place and time, in both activity and thought—that is, the things without which it cannot be, namely its limited rest and motion—is directly joined to Providence, it finds Providence to be a principle, simple and stable according to nature, possessing no circumscription whatsoever, and for this reason neither motion at all. (46) Existing in the world temporally, nature has motion subject to change, because of the world's limited rest and the flux of time in its alteration; but when it comes to be in God, because of the natural stability of the unity in which it has come to be, it will possess motionless rest and a stable self-motion, revolving eternally around the same, the one and only, which the principle knows to be directly around the first cause—the abiding establishment of the things made by him.\n\n(49) The mystery of Pentecost is the direct union of the things providentially cared for with Providence; that is, the union of nature with the principle according to the conception of Providence, in which there is no indication at all of time or generation. And the principle is again a trumpet for us, as sounding in us the divine and ineffable knowledges; and a propitiation, as dissolving our accusations in itself, having become according to us; and by the gift of grace in the Spirit, deifying the nature that sinned; and a tabernacle-feast, as the practice of our unswervingness toward the good according to the God-imitating state, and the bond that holds together the transformation to immortality. (50) He who delights in mere bloody sacrifices prepares those who sacrifice to be zealous about the passions, as being himself passionate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"Φιλεῖ γάρ χαίρειν τό γνησίως σέβον, οἷς χαίρει τό προσκυνούμενον. Ὅθεν θυσίας οἶδεν ὁ λόγος, τήν τῶν παθῶν μᾶλλον σφαγήν, καί τήν τῶν φυσικῶν δυνάμεων προσαγωγήν· ὧν, τοῦ μέν λόγου, τύπος ἐστίν ὁ κριός· τοῦ δέ θυμοῦ φέρει σύμβολον ὁ ταῦρος· τῆς δέ ἐπιθυμίας, ἡ αἴξ ὑπάρχει δήλωσις.\n\n(να΄) Θυσίας πνευματικάς καί γινώσκομεν, οὐ μόνον τήν τῶν παθῶν νέκρωσιν σφαττομένων τῇ μαχαίρᾳ τοῦ πνεύματος, ὅπερ ἐστί ῥῆμα Θεοῦ, καί πάσης τῆς ἐν σαρκί ζωῆς, ὡς αἵματος τήν κατά πρόθεσιν κίνησιν, ἀλλά καί τῶν κατά φιλοσοφίαν ἠθῶν, καί πασῶν τῶν κατά φύσιν δυνάμεων προσαγωγήν ἀφιερουμένων Θεῷ, καί τῷ πυρί τῆς ἐν Πνεύματι χάριτος πρός τήν θείαν λῆξιν ὁλοκαυτουμένων.\n\n(νβ΄) Ὁ χοϊκός νοῦς τῆς Γραφῆς, κρατῶν τῆς ψυχῆς, τούς φυσικούς ἀποβάλλεται λόγους, τῇ παραχρήσει τῶν κατά φύσιν δυνάμεων αὐτούς ἐξαφανίζων. Οὗτος γάρ ζῶν, ἐπ᾿ ἀληθείας συντελεῖ καί διώκει καί ἀπόλλυσι, σαρκί μόνῃ τόν νόμον περιγράφων, τούς κατά φύσιν φημί λόγους καί λογισμούς, τιμῶν ὡς ( θεῖα τά πάθη τῆς ἀτιμίας, ἅπερ οἱ κατά φύσιν λογισμοί, λαμβάνοντες ἄδειαν ὑπό τοῦ νόμου τοῦ πνεύματος, ἀποκτείνουσιν ἐπιταυτό καί θανατοῦσιν. (νγ΄) Ἅμα τις τήν τῶν ἀρετῶν λογικῶς μετέλθοι φιλοσοφίαν, ἅμα καί τήν τῶν Γραφῶν πρός τό πνεῦμα φυσικῶς μετήνεγκεν ἐκδοχήν, ἐν καινότητι γράμματος, διά τῆς κατ᾿ αἴσθησιν πρός σῶμα ταπεινοτέρας τοῦ νόμου παραδοχῆς, τροφεύς παθῶν κατά τούς Ἰουδαίους γινόμενος, καί ἁμαρτίας θεραπευτής.","english":"For what is genuinely reverent loves to rejoice in the things in which the object of worship rejoices. Hence the word knows sacrifices to be rather the slaughter of the passions and the offering up of natural powers; of which, on the one hand, the ram is a type of reason; on the other, the bull bears the symbol of spiritedness; and the goat is the representation of desire.\n\n(51) We also know spiritual sacrifices, not only the mortification of the passions, slain by the sword of the Spirit, which is the word of God, and of the whole life in the flesh—its motion according to purpose being as blood—but also the offering up of the ethical dispositions according to philosophy, and of all the natural powers, consecrated to God and wholly burnt by the fire of the grace in the Spirit unto the divine portion.\n\n(52) The earthly mind of Scripture, holding sway over the soul, rejects the natural principles, obliterating them by the misuse of the natural powers. For this mind, while it lives, in truth accomplishes and pursues and destroys, circumscribing the law by the flesh alone—I mean the natural principles and thoughts—honoring as divine the passions of dishonor, which the natural thoughts, receiving license from the law of the Spirit, kill and put to death at the same time. (53) As soon as one pursues the rational philosophy of the virtues, at once he has also transferred the interpretation of the Scriptures to the Spirit in a natural manner, in newness of the letter, through the more lowly reception of the law according to sense in relation to the body, becoming a nurturer of passions after the manner of the Jews, and a healer of sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"(νδ΄) Ἅμα τις παύσεται κατ᾿ αἴσθησιν πρός σῶμα τήν Γραφήν ἐκδεχόμενος, ἅμα καί πρός τό πνεῦμα κατά νοῦν διά μέσης ἀνατρέχει τῆς φύσεως, ἐκεῖνα πράττων πνευματικῶς, ἅπερ σωματικῶς ὁ Ἰουδαῖος ἐπιτελῶν, ἔχει τόν Θεόν ὀργιζόμενον.\n\n(νε΄) Πᾶς νοῦς κατά Θεόν ὑψηλός καί μετέωρος, κατά τό αὐτό, τήν τε τῶν παθῶν κατασφάττει ἐνέργειαν, καί τήν τῶν λογισμῶν ἀσχήμονα κίνησιν· πρός δέ, καί τούς κατά παράχρησιν τῆς τῶν αἰσθήσεων ἐνεργείας ἀκολάστους τρόπους. Ἀναιροῦνται γάρ τά πάθη ὑπό τῶν ὑψηλῶν τῆς φύσεως λογισμῶν, κατά τήν ὑψηλήν θεωρίαν θριαμβευόμενα.\n\n(νστ΄) Τό κράτος τῆς ἁμαρτίας, ἤγουν τό φρόνημα τῆς σαρκός, ἡ χάρις ἀφανίζειν πέφυκε τοῦ ἁγίου βαπτίσματος· καί ἡ κατ᾿ ἐνέργειαν ὑπακοή τῶν θείων ἐντολῶν, ἀποκτείνειν τῇ μαχαίρᾳ τοῦ πνεύματος, ἤγουν τῷ ῥήματι τῆς θείας ἐν πνεύματι γνώσεως, βοῶσα μυστικῶς πρός τό πάθος τῆς ἁμαρτίας, ὡς ὁ μέγας πρός τόν Ἄγαγ, Σαμουήλ, Ἀνθ᾿ ὧν ἠτέκνωσε γυναῖκας ἡ μάχαιρά σου, ἀτεκνωθήσεται σήμερον ἐκ γυναικῶν ἡ μήτηρ σου.","english":"(54) As soon as a person ceases to interpret the Scripture according to sense in relation to the body, at that same moment he also runs back to the spirit in the mind, passing through nature in between, doing spiritually those things which the Jew performed bodily, and he has God propitiated.\n\n(55) Every mind that is lofty and elevated according to God, in the same act, slays both the activity of the passions and the shameful motion of the thoughts; and besides these, also the dissolute habits that come from the misuse of the activity of the senses. For the passions are destroyed by the lofty thoughts of nature, being triumphed over in the lofty contemplation.\n\n(56) The power of sin, that is, the mind of the flesh, the grace of holy baptism is by nature able to make disappear; and the obedience in action of the divine commandments is able to kill with the sword of the spirit, that is, with the word of the divine knowledge in the spirit, crying out mystically to the passion of sin, as the great Samuel did to Agag: Because your sword has made women childless, today your mother shall be made childless among women.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"( (νζ΄) Πολλάς τό πάθος τῆς γαστριμαργίας ὡς ἐν μαχαίρᾳ, τῷ τελείῳ τῆς ἡδονῆς λογισμῷ, ἠτέκνωσεν ἀρετάς. Τῆς μέν γάρ σωφροσύνης, διά τῆς ἀκρασίας ἀποκτείνει τά σπέρματα· τῆς δικαιοσύνης δέ, διά τῆς πλεονεξίας διαφθείρει τήν ἰσονομίαν· τῆς φιλανθρωπίας δέ, διά τῆς φιλαυτίας, τήν ἐκ φύσεως\n\nδιατέμνει συνέχειαν. Καί συντόμως εἰπεῖν, πάντων τῶν κατ᾿ ἀρετήν γεννημάτων ἀναιρετικόν ἐστι τῆς γαστριμαργίας τό πάθος. (νη΄) Τό τῆς γαστριμαργίας πάθος, πάντα τά θεῖα τῶν ἀρετῶν ἀποκτείνει γεννήματα πέφυκεν· αὐτό δέ τῇ τε χάριτι τῆς πίστεως, καί τῇ ὑπακοῇ τῶν θείων ἐντολῶν, διά τοῦ κατα τήν γνῶσιν ἀποκτείνεται λόγου. (νθ΄) Φῶς ἐστιν ὡς ἀληθῶς ἐθνῶν ὁ Κύριος ἡμῶν, ἀποκαλύπτων αὐτοῖς διά τῆς ἀληθοῦς ἐπιγνώσεως, τούς τῷ ζόφῳ τῆς ἀγνοίας ἐπιμεμυκότας ὀφθαλμούς τῆς διανοίας, καί θείας ἀγωγῆς πάλιν ἑτοιμάσας ἑαυτόν τοῖς πιστοῖς λαοῖς, ἀγαθόν ἀρετῆς ἐξεμπλάριον, προσώπου τοῦ κατ᾿ ἀρετήν, ὑπογραμμός αὐτοῖς γενόμενος καί ὑποτύπωσις, πρός ὅν ἀφορῶντες ὡς ἀρχηγόν τῆς σωτηρίας ἡμῶν, τάς ἀρετάς κατά μίμησιν, ὡς ἡμῖν ἐστι δυνατόν, κατορθοῦμεν διά τῆς πράξεως.","english":"(57) The passion of gluttony has, as if with a sword, through the perfect reasoning of pleasure, made many virtues childless. For through intemperance it kills the seeds of self-control; through greed it corrupts the fairness of justice; through self-love it cuts through the natural continuity of love for humanity. And to speak briefly, the passion of gluttony is destructive of all the offspring that belong to virtue. (58) The passion of gluttony is by nature such as to kill all the divine offspring of the virtues; but it is itself put to death by the grace of faith and by obedience to the divine commandments, through the principle that accords with knowledge. (59) Our Lord is truly a light for the nations, revealing to them through true knowledge the eyes of the mind that had been closed fast in the darkness of ignorance, and again preparing himself for the faithful peoples as a guide of divine conduct, a good example of virtue, becoming for them a pattern and model of the person who lives according to virtue, looking to whom as the author of our salvation, we accomplish the virtues by imitation, as far as is possible for us, through action.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"(ξ΄) Πᾶς ὁ διά φθόνον μισῶν καί κακῶς διαθρυλῶν, ταῖς διαβολαῖς τόν ἐν τοῖς ἀγῶσι τῶν ἀρετῶν, καί τῇ περιουσίᾳ τοῦ λόγου τῆς πνευματικῆς γνώσεως δυνατώτερον, Σαούλ ἐστι πονηρῷ καταπνιγόμενος πνεύματι, μή φέρων τό κλέος τῆς κατ᾿ ἀρετήν καί γνῶσιν εὐδαιμονίας τοῦ κρείττονος· καί διά τοῦτο πλέον μαινόμενος, ὅτι μή δύναται τόν εὐεργέτην διαχειρίσασθαι. Πολλάκις δέ καί αὐτόν ἀποπέμπεται πικρῶς τόν φίλτατον Ἰωνάθαν, τόν ἔμφυτον λέγω κατά συνείδησιν λογισμόν, τό ἄδικον μῖσος ἐλέγχοντα, καί τοῦ μισουμένου φιλαλήθως ἀφηγούμενον τά κατορθώματα.\n\n( (ξα΄) Παρακαλέσωμεν καί ἡμεῖς τόν νοητόν Δαβίδ, ἐπηχῆσαι τῇ κιθάρᾳ τῆς πνευματικῆς θεωρίας καί γνώσεως, ἐπιληπτευόμενον τοῖς ὑλικοῖς τόν ἡμέτερον νοῦν, καί ἀπελάσαι τό πονηρόν πνεῦμα τῆς πρός αἴσθησιν ὑλικῆς περιπετείας, ἵνα δυνηθῶμεν νοῆσαι τόν νόμον πνευματικῶς, καί τόν ἐν αὐτῷ κεκρυμμένον λόγον μυστικόν εὑρεῖν, καί κτῆμα ποιήσασθαι διαρκές πρός ἐφόδιοιν ζωῆς ἀϊδίου.","english":"(60) Everyone who hates because of envy and slanders maliciously, who by his accusations is stronger in the contests of the virtues and in the abundance of the word of spiritual knowledge, is a Saul choked by an evil spirit, unable to bear the glory of the blessedness in virtue and knowledge of the better man; and for this reason he rages all the more, because he cannot lay hands on his benefactor. And often he also bitterly sends away the dearest Jonathan himself—I mean the reasoning implanted in the conscience—which convicts the unjust hatred and truthfully recounts the achievements of the one who is hated.\n\n(61) Let us also entreat the noetic David to sound upon the lyre of spiritual contemplation and knowledge, striking our mind which is afflicted by material things, and to drive away the evil spirit of material entanglement with sense perception, so that we may be able to understand the law spiritually, and to find the mystical reason hidden within it, and to make it a lasting possession as provision for eternal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"(ξβ΄) Πᾶς ὁ σωτηρίας ἐρῶν, ἤ πράξει πάντως ἤ θεωρίᾳ προσανέχει. Ἀρετῆς γάρ καί γνώσεως χωρίς, οὐδαμῶς οὐδείς πώποτε τυχεῖν σωτηρίας δεδύνηται· εἴπερ ἀρετῆς μέν, τό τάσσειν τήν τοῦ σώματος κίνησιν, οἷον χαλινῷ τινι τῷ ὀρθῷ λογισμῷ τῆς πρός ἀτοπίαν φορᾶς ἐπιστημόνως ἀναχαιτιζούσης· θεωρίας δέ, τό τά καλῶς νοηθέντα τε καί κριθέντα ἐμφρόνως αἱρεῖσθαι ψηφίζεσθαι. (ξγ΄) Ἐπειδή νοερόν μέν ἐστι τό νοοῦν, νοητόν δέ τό νοούμενον, τροφή δέ καί οἷον σύστασις τοῦ νοοῦντος τό νοούμενον· εἰκότως ὁ Θεός ἅτε νόων ὄντων τῶν ἀσωμάτων, αὐτός νοούμενος, καί νοητός αὐτοῖς καθ᾿ ὅσον ἐφικνοῦνται γινόμενος, ἔσωθεν αὐτούς, ἐλλάμπει, τοῦ νοῦ νοοῦντός τε καί τρεφομένου. (ξδ΄) Ἕτερόν ἐστι νοητόν, καί ἕτερον νοερόν. Τό γάρ νοητόν, τροφή οἷά τις, ὡς εἴρηται, τοῦ νοεροῦ ἐστιν· εἴπερ τό νοούμενον, ὅ ἐστι νοητόν, μεῖζόν ἐστι καί προεπινοούμενον τοῦ νοοῦντος, ὅ ἐστι νοερόν. Νοερά γάρ λέγεται, ὅσα διά τό νοῦς εἶναι, νοεῖ τά ὑπέρκεινα νοητά· νοητόν γάρ ἐστι τό νοούμενον, ὅπερ καί τροφή ἐστι τοῦ νοεροῦ, ἤτοι τοῦ νοοῦντος. (ξε΄) Ἱστέον ὡς ἔχει τά αἰτιατά, τάς τῶν αἰτίων ἐνδεχομένας ( εἰκόνας. Αἰτιατά, γάρ ἐστι πάντα τά παραχθέντα εἰς κτίσιν· αἴτια δέ, τά παραγαγόντα· οὐδεμία δέ ἐμφέρεια τούτων πρός ἄλληλα, αἰτίων φημί καί αἰτιατῶν. (ξστ΄) Οὐκ ἔστιν ἀκριβής ἐμφέρεια τοῖς αἰτιατοῖς καί τοῖς αἰτίοις· ἀλλ᾿ ἔχει μέν τά αἰτιατά τάς τῶν αἰτίων ἐνδεχομένας εἰκόνας· αὐτά δέ τά αἴτια, τῶν αἰτιατῶν ἐξῄρηται, καί ὑπερίδρυται κατά τόν τῆς οἰκείας ἀρχῆς λόγον.","english":"(62) Everyone who loves salvation devotes himself entirely either to practice or to contemplation. For without virtue and knowledge, no one has ever been able to attain salvation—since virtue consists in ordering the movement of the body, as it were with a bridle, by the right reason knowledgeably reining in the rush toward what is improper; and contemplation consists in choosing and deciding upon what has been rightly understood and judiciously judged. (63) Since that which understands is intellectual, and that which is understood is intelligible, and the intelligible is food and, as it were, the constitution of the one who understands—reasonably God, since the incorporeal beings are those who understand, being himself understood and becoming intelligible to them insofar as they can attain, shines upon them from within, while the intellect understands and is nourished. (64) The intelligible is one thing, and the intellectual another. For the intelligible is, as it were, a kind of food for the intellectual, as has been said—since that which is understood, which is the intelligible, is greater and conceived before the one who understands, which is the intellectual. For those things are called intellectual which, because they are intellects, understand the intelligible things that lie above them; for the intelligible is that which is understood, which is also food for the intellectual, that is, for the one who understands. (65) One must know how things caused stand in relation to the images of their causes which they contain. For all things brought into creation are things caused; and causes are those that brought them forth; and there is no resemblance of these to one another—I mean of causes and things caused. (66) There is no exact resemblance in things caused to their causes; but things caused contain the images of their causes which they are capable of receiving; while the causes themselves are exempt from things caused and are established above them according to the principle of their own origin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"Καί γάρ περισσῶς καί οὐσιωδῶς προένεστι τά τῶν αἰτιατῶν τοῖς αἰτίοις. (ξζ΄) Αἰτιατά ἐστι, πάντα τά παραχθέντα εἰς κτίσιν· εἴτε ἐν οὐρανῷ, εἴτε ἐπί γῆς· αἴτια δέ, τά παραγαγόντα, τουτέστιν, αἱ τρεῖς ὑποστάσεις τῆς ἁγίας Τριάδος.\n\nΠρόδηλον οὖν, ὅτι οὐδεμία ἐμφέρεια τούτων πρός ἄλληλα, αἰτίων φημί καί αἰτιατῶν.\n\n(ξη΄) Δέον εἰδέναι τόν καθ᾿ ἡμᾶς νοῦν, τήν μέν ἔχειν δύναμιν εἰς τό νοεῖν, δι᾿ ἧς τά νοητά βλέπει· τήν δέ ἕνωσιν ὑπεραίρουσαν τοῦ νοῦ τήν φύσιν, δι' ἧς συνάπτεται πρός τά ἐπέκεινα ἑαυτοῦ. Κατά ταύτην οὖν τά θεῖα νοητέον, οὐ καθ᾿ ἡμᾶς· ἀλλ᾿ ὅλους ἑαυτούς, ὅλων ἑαυτῶν ἐξισταμένους, καί ὅλους Θεοῦ γινομένους. Κρεῖττον γάρ εἶναι Θεοῦ, καί μή ἑαυτῶν. Οὕτω γάρ ἔσται τά θεῖα δοτά τοῖς μετά Θεοῦ γινομένοις.\n\n(ξθ΄) Ὁ νοῦς νοεῖν βουλόμενος, κάτεισιν ἑαυτοῦ εἰς τάς νοήσεις καταβαίνων. Αἱ γάρ νοήσεις, κατώτεραί εἰσι τοῦ νοοῦντος, ὡς νοούμεναι καί καταλαμβανόμεναι, καί σκεδασμός εἰκότως καί μερισμός τῆς ἑνότητος τοῦ νοῦ αὐτοῦ. Ὁ μέν γάρ νοῦς, ἁπλοῦς καί ἀμερής· αἱ δέ νοήσεις, παμπληθεῖς καί σκεδασταί, καί οἷον εἴδη τοῦ νοῦ. Διά τοῦτο τά νοερά, τουτέστι τά νοοῦντα, ἐλάττονά ( ἐστι τῶν νοητῶν, ἤγουν τῶν νοουμένων. Ἕνωσιν δέ φησι τοῦ νοῦ, καθώς ἐν τοῖς ἑξῆς σαφέστερον λέγει, δι᾿ ἧς πρός τά ἐπέκεινα ἑαυτοῦ ἀνατείνεται, ἤγουν τῇ περί Θεοῦ προσβάλλει θεωρίᾳ· τό, πάντων ἐκστῆναι τῶν αἰσθητῶν καί τῶν νοητῶν, ἔτι δέ καί τῆς οἰκείας κινήσεως· εἴθ᾿ οὕτως τῆς θείας γνώσεως δέξασθαι τήν ἀκτῖνα.","english":"For the things of the caused pre-exist excessively and substantially in the causes. (67) Caused things are all that have been brought into creation, whether in heaven or on earth; causes are those that brought them forth, that is, the three hypostases of the Holy Trinity.\n\nIt is evident, then, that there is no likeness of these to one another—I mean of causes and caused things.\n\n(68) One must know that our mind has a power for understanding, through which it sees intelligible things; and a union surpassing the nature of the mind, through which it is joined to things beyond itself. By this union, then, divine things must be understood, not according to ourselves, but by wholly standing outside ourselves and becoming wholly God's. For it is better to be God's and not our own. For thus will divine things be given to those who become with God.\n\n(69) The mind, wishing to understand, descends from itself, going down into its thoughts. For thoughts are lower than the one who understands, since they are understood and comprehended, and are reasonably a scattering and division of the mind's own unity. For the mind is simple and indivisible, but thoughts are manifold and scattered, and as it were forms of the mind. Therefore intellectual things, that is, those that understand, are less than intelligible things, that is, things understood. He calls it a union of the mind, as he says more clearly in what follows, through which it stretches out toward things beyond itself, that is, it applies itself to the contemplation of God—namely, to stand outside all sensible and intelligible things, and further even its own movement, and then thus to receive the ray of divine knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"(ο΄) Εἰ κινεῖται ἀναλόγως ἑαυτῷ νοερῶς τόν νοερόν, καί νοεῖ πάντως· εἰ δέ νοεῖ, καί ἐρᾷ πάντως τοῦ νοηθέντος· εἰ δέ ἐρᾷ, καί πάσχει πάντως τήν πρός αὐτό ὡς ἐραστόν ἔκστασιν· εἰ δέ πάσχει, δῆλον ὅτι καί ἐπείγεται· εἰ δέ ἐπείγεται, καί ἐπιτείνει πάντως τό σφοδρόν τῆς κινήσεως. Εἰ δέ ἐπιτείνει σφοδρῶς τήν κίνησιν, οὐχ ἵσταται μέχρις ἄν γένηται ὅλον ἐν ὅλῳ τῷ ἐραστῷ, καί ὑφ᾿ ὅλου περιληφθῇ ἑκουσίως, ὅλον κατά προαίρεσιν τήν σωτήριον περιγραφήν δεχόμενον [ δεδομένον]· ἵν᾿ ὅλον ὅλῳ ποιωθῇ τῷ περιγράφοντι, ὡς μηδ᾿ ὅλως λοιπόν βούλεσθαι ἐξ ἑαυτοῦ αὐτό ἐκεῖνο ὅλον γνωρίζεσθαι δύνασθαι τό περιγραφόμενον· ἀλλ᾿ ἐκ τοῦ περιγράφοντος, ὡς ἀήρ διόλου πεφωτισμένος φωτί· καί πυρί σίδηρος ὅλος ὅλῳ πεπυρακτωμένος, ἤ εἴ τι ἄλλο τῶν τοιούτων ἐστί. (οα΄) Πολλή ἡ πρός τά νοούμενα τῶν νοούντων, καί πρός τά αἰσθητά τῶν αἰσθανομένων σχέσις. Ὁ δέ ἄνθρωπος ἐκ ψυχῆς καί σώματος τυγχάνων αἰσθητικοῦ, διά τῆς κατ᾿ ἐπαλλαγήν πρός ἑκάτερα τά τῆς κτίσεως τμήματα φυσικῆς σχέσεώς τε καί ἰδιότητος, καί περιγράφεται καί περιγράφει· τό μέν, τῇ οὐσίᾳ· τό δέ, τῇ δυνάμει. Περιγράφεσθαι γάρ τοῖς νοητοῖς καί αἰσθητοῖς ὡς ψυχή τυγχάνων καί σῶμα, καί περιγράφειν ταῦτα κατά δύναμιν πέφυκεν, ὡς νοῶν καί αἰσθανόμενος· ὁ δέ Θεός ἁπλῶς καί ἀορίστως ὑπέρ πάντα τά ὄντα ἐστί, τά περιέχοντά τε καί περιεχόμενα, ὡς πᾶσι παντελῶς ἄσχετος ὤν. ( (οβ΄) Πᾶσα ἡδονή τῶν ἀπηγορευμένων, ἐκ πάθους διά μέσης αἰσθήσεως πρός τι πάντως γίνεσθαι πέφυκεν αἰσθητόν.","english":"(70) If it is moved in a manner analogous to itself, in an intellectual way, toward the intellectual, it also certainly understands; and if it understands, it certainly also loves the object of its understanding; and if it loves, it certainly also undergoes the ecstasy toward it as beloved; and if it undergoes this, it is clear that it also presses on; and if it presses on, it certainly also intensifies the vehemence of its movement. And if it intensely intensifies its movement, it does not stop until it has become whole in the whole beloved, and has been encompassed willingly by the whole, receiving wholly by choice its saving circumscription, so that it may be made wholly one with the whole that circumscribes it, so that it no longer wishes at all, of itself, that it be able to be known wholly—that very thing which is circumscribed—but rather from the circumscriber, as air wholly illuminated by light, and iron wholly heated through by fire, or whatever else of this kind there is. (71) Great is the relation of those who understand to the things understood, and of those who perceive to the things perceived. But man, being from soul and perceptive body, through his natural relation and affinity, by interweaving, to each of the two divisions of creation, is both circumscribed and circumscribes: the one by essence, the other by power. For as being soul and body, he is naturally both circumscribed by things intelligible and sensible, and circumscribes them according to his power, as understanding and perceiving. But God is simply and indefinitely beyond all things that are, both the containing and the contained, as being altogether unrelated to all things. (72) Every pleasure of forbidden things naturally comes to be from passion, through the mediation of sense, toward some sensible object.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":177,"ref":"p177","source":"Οὐδέ γάρ ἄλλο τί ἐστιν ἡδονή, ἤ εἶδος αἰσθήσεως, ἐν τῷ αἰσθητικῷ τινος αἰσθητοῦ μορφουμένη· ἤ τρόπος αἰσθητικῆς ἐνεργείας, κατ᾿ ἐπιθυμίαν ἄλογον συνιστάμενος. Ἐπιθυμία γάρ αἰσθήσει προστεθεῖσα, εἰς ἡδονήν μεταπίπτει, εἶδος αὐτῇ ἐπάγουσα· καί αἴσθησις κατ᾿ ἐπιθυμίαν κινηθεῖσα, ἡδονήν ἀπεργάζεται, τό αἰσθητόν προσλαβοῦσα. Γνόντες οὖν οἱ ἅγιοι, ὅτι διά μέσης σαρκός πρός τήν ὕλην ἡ ψυχή παρά φύσιν κινουμένη τήν χοϊκήν μορφήν ὑποδύεται, διά μέσης μᾶλλον ψυχῆς κατά φύσιν αὐτοί πρός τόν Θεόν κινούμενοι, καί τήν σάρκα τῷ Θεῷ πρεπόντως οἰκειῶσαι διενοήθησαν, δι᾿ ἀσκήσεως ἀρετῶν ἐνδεχομένως αὐτήν ταῖς θείαις ἐμφάσεσι καλλωπίσαντες. (ογ΄) Μεγαλοφυῶς οἱ ἅγιοι κατά τόν ἀληθῆ καί ἄπταιστον τῆς κατά φύσιν κινήσεως τρόπον, τόν παρόντα τῶν σκαμμάτων αἰῶνα διέβησαν· τήν μέν αἴσθησιν, ἁπλοῦς διά μέσου τοῦ λόγου πρός τόν νοῦν τούς τῶν ὄντων ἔχοντα\n\nλόγους ἑνώσαντες· τόν δέ νοῦν, τῆς περί τά ὄντα πάντα κινήσεως καθαρῶς ἀπολυθέντα, καί αὐτῆς τῆς καθ᾿ αὐτόν φυσικῆς ἐνεργείας ἡρεμοῦντα, τῷ Θεῷ προσκομίσαντες· καθ᾿ ὅν ὁλικῶς πρός Θεόν συναχθέντες, ὅλοι ὅλῳ Θεῷ ἐγκραθῆναι διά τοῦ πνεύματος ἠξιώθησαν, ὅλην τοῦ ἐπουρανίου κατά τό δυνατόν ἀνθρώποις, τήν εἰκόνα φορέσαντες, καί τοσοῦτον ἕλξαντες τῆς θείας ἐμφάσεως, εἰ θέμις τοῦτο εἰπεῖν, ὅσον ἐλχθέντες αὐτοί τῷ Θεῷ ἐνετέθησαν. (οδ΄) Ἀλλήλων εἶναί φασι παραδείγματα, τόν Θεόν καί τόν ἄνθρωπον, καί τοσοῦτον τῷ ἀνθρώπῳ τόν Θεόν διά φιλανθρωπίαν ἀνθρωπίζεσθαι, ὅσον ὁ ἄνθρωπος ἑαυτόν τῷ Θεῷ δι᾿ ἀγάπης δυνηθείς ἀπεθέωσε·","english":"For pleasure is nothing other than a form of sensation, shaped in the sensitive faculty by some sensible object; or a mode of sensitive activity, constituted by irrational desire. For desire added to sensation falls into pleasure, bringing a form upon it; and sensation moved by desire produces pleasure, having received the sensible object. The saints, therefore, knowing that the soul, when moved contrary to nature through the medium of the flesh toward matter, puts on the earthly form, rather, being moved according to nature through the medium of the soul toward God, they purposed to make the flesh properly akin to God, adorning it, as far as possible, with divine impressions through the practice of virtues. (73) Magnanimously, in accordance with the true and unerring manner of movement according to nature, the saints passed through this present age of snares: uniting sensation, simple through the mediation of reason, to the intellect, which holds the principles of beings; and bringing to God the intellect, purely released from all movement concerning beings and at rest even from its own natural activity; according to which, wholly gathered to God, they were deemed worthy to be wholly mingled with the whole God through the Spirit, bearing the whole image of the heavenly, as far as is possible for humans, and drawing so much of the divine impression, if it is permitted to say this, that, being drawn, they were themselves placed in God. (74) They say that God and man are examples of one another, and that God is humanized for man through love of humanity to the same extent that man, having been able through love, deified himself to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"καί τοσοῦτον ὑπό Θεοῦ τόν ἄνθρωπον ( κατά νοῦν ἁρπάζεσθαι πρός τό γνωστόν, ὅσον ὀ ἄνθρωπος τόν ἀόρατον φύσει Θεόν διά τῶν ἀρετῶν ἐφανέρωσε. (οε΄) Πᾶς ὁ τά μέλη νεκρώσας τά ἐπί γῆς, καί ὅλον ἑαυτοῦ τῆς σαρκός κατασβέσας τό φρόνημα, καί τήν πρός αὐτήν διόλου σχέσιν ἀποσεισάμενος, δι᾿ ἧς ἡ τῷ Θεῷ μόνῳ χρεωστουμένη παρ᾿ ἡμῶν ἀγάπη μερίζεται, καί ἀρνησάμενος πάντα τά τῆς σαρκός καί κόσμου γνωρίσματα, τῆς θείας ἕνεκεν χάριτος· ὥστε καί λέγειν δύνασθαι μετά τοῦ μακαρίου Παύλου τοῦ ἀποστόλου, Τίς ἡμᾶς χωρίσει ἀπό τῆς ἀγάπης τοῦ Χριστοῦ; καί τά ἑξῆς· ὁ τοιοῦτος ἀπάτωρ καί ἀμήτωρ καί ἀγενεαλόγητος κατά τόν μέγαν Μελχισεδέκ γέγονεν, οὐκ ἔχων ὅπως ὑπό σαρκός κρατηθῇ καί φύσεως, διά τήν γεγενημένην πρός τό πνεῦμα συνάφειαν. (οστ΄) Τό πέρας τῆς παρούσης ζωῆς, οὐ δίκαιον οἶμαι θάνατον ὀνομάζειν, ἀλλά θανάτου ἀπαλλαγήν, καί φθορᾶς χωρισμόν, καί δουλείας ἐλευθερίαν, καί ταραχῆς παῦλαν, καί πολέμων ἀναίρεσιν, καί σκότους ὑποχώρησιν, καί πόνων ἄνεσιν, καί βράσματος ἡρεμίαν, καί αἰσχύνης συγκάλυμμα, καί παθῶν ἀποφυγήν, καί πάντων, ἵνα συνελών εἴπω, τῶν κακῶν περιγραφήν· ἅπερ δι᾿ ἑκουσίου νεκρώσεως οἱ ἅγιοι κατορθώσαντες, ξένους ἐαυτούς τοῦ βίου καί παρεπιδήμους παρέστησαν. Κόσμῳ τε γάρ καί σώματι, καί ταῖς ἐξ αὐτῶν ἐπαναστάσεσι γενναίως μαχόμενοι, καί τήν ἐξ ἀμφοῖν κατά τήν τῶν αἰσθήσεων πρός τά αἰσθητά συμπλοκήν παραγενομένην ἀπάτην ἀποπνίξαντες, ἀδούλωτον ἑαυτοῖς ἐφύλαξαν τῆς ψυχῆς τό ἀξίωμα.","english":"And to such an extent is man caught up by God in mind toward the knowable, as man has made manifest by his virtues the God who is by nature invisible. (75) Everyone who has put to death his members that are upon the earth, and has wholly quenched the whole mindset of his flesh, and has shaken off entirely his attachment to it, through which the love owed by us to God alone is divided, and has renounced all the marks of the flesh and the world for the sake of divine grace—so as even to be able to say with the blessed Paul the apostle, \"Who shall separate us from the love of Christ?\" and what follows—such a one has become fatherless and motherless and without genealogy, like the great Melchizedek, having no way to be held fast by flesh and nature, because of the union that has come about with the spirit. (76) The end of the present life I do not think it right to call death, but a release from death, and a separation from corruption, and a freedom from slavery, and a cessation of turmoil, and an abolition of wars, and a retreat of darkness, and a relief from labors, and a calm from tossing, and a covering of shame, and an escape from passions, and—to sum it all up in a word—a circumscription of all evils. These things the saints, having accomplished through voluntary death, have shown themselves strangers and sojourners to this life. For nobly fighting against the world and the body and the assaults that come from them, and having stifled the deception that arises from both through the entanglement of the senses with sensible things, they have kept for themselves the dignity of the soul unenslaved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"(οζ΄) Τεκμήριον οὐ σμικρόν τοῦ φυσικῶς ἡμῖν ἐνεσπάρθαι τήν τῆς προνοίας γνῶσιν, ἡ φύσις αὐτή δίδωσιν· ὁπηνίκα ἄν ἡμᾶς ἀδιδάκτως ὥσπερ ὠθοῦσα πρός τόν Θεόν διά τῶν εὐχῶν ἐν ταῖς ἐξαίφνης περιστάσεσιν, ἐκεῖθεν ζητεῖν τήν σωτηρίαν ( παρασκευάζῃ. Ὑπ᾿ ἀνάγκης γάρ ἄφνω συλληφθέντες, ἀπροαιρέτως πρίν τι σκέψασθαι, τόν Θεόν ἐπιβοώμεθα· ὡς ἄν τῆς προνοίας αὐτῆς πρός ἑαυτήν, καί λογισμῶν χωρίς, ἑλκούσης ἡμᾶς, καί τό τάχος τῆς ἐν ἡμῖν νοερᾶς νικώσης δυνάμεως, καί πάντων ἰσχυροτέραν τήν θείαν προδεικνυούσης βοήθειαν. Οὐκ ἄν δέ ἡμᾶς ἦγεν ἀπροαιρέτως ἡ φύσις, ἐπί τό μή φύσιν ἔχον γίνεσθαι· πᾶν δέ τό ὁτῳοῦν φυσικῶς ἑπόμενον, ὡς πᾶσιν εὔδηλον, ἰσχυράν ἔχει καί ἀκαταμάχητον κατά τήν ἀπόδειξιν τῆς ἀληθείας τήν δύναμιν.\n\n(οη΄) Ἐπειδή τῶν ὄντων, τά μέν ἔστιν ἀγαθά, τά δέ φαῦλα· ταῦτα δέ, ἤ παρόντα ἐστίν ἤ μέλλοντα· προσδοκώμενον μέν ἀγαθόν, ἐπιθυμίαν καλεῖ· παρόν δέ, ἡδονήν· καί πάλιν, προσδοκώμενον μέν κακόν, φόβον· παρόν δέ, λύπην· ὡς εἶναί τε καί θεωρεῖσθαι, περί μέν τά καλά, εἴτε τά ὄντως ὄντα, εἴτε τά νομιζόμενα, τήν ἡδονήν καί τήν ἐπιθυμίαν· περί δέ τά φαῦλα, τήν λύπην καί τό φόβον. Καί γάρ ἐπιτυγχάνουσα μέν ἡ ἐπιθυμία, ἡδονήν ἐργάζεται· ἀποτυγχάνυσα δέ λύπην. (οθ΄) Κακόν εἶναί φασι πᾶσαν λύπην τῇ ἑαυτῆς φύσει. Κἄν γάρ ὁ σπουδαῖος ἐπ᾿ ἀλλοτρίοις λυπῆται κακοῖς, ὡς ἐλεήμων, ἀλλ᾿ οὐ προηγουμένως κατά πρόθεσιν, ἀλλ᾿ ἐφεπομένως κατά περίσταστιν· Ὁ δέ θεωρητικός, κἄν τούτοις ἀπαθής διαμένει, συνάψας ἑαυτόν τῷ Θεῷ, καί τῶν τῆδε πάντων ἀλλοτριώσας.","english":"(77) Nature herself provides no small proof that the knowledge of providence has been sown in us by nature: whenever, as if pushing us untaught toward God through prayers in sudden crises, she prepares us to seek salvation from there. For when we are suddenly seized by necessity, before we have considered anything, we involuntarily call upon God—as though providence itself were drawing us to itself without reasoning, and the swiftness of the noetic power within us were conquering, and showing the divine help to be stronger than all things. But nature would not lead us involuntarily toward what does not have nature to become; and everything that follows anything whatsoever by nature, as is clear to all, has a strong and invincible power for the demonstration of truth.\n\n(78) Since of existing things some are good and some are base, and these are either present or future: an expected good is called desire; a present good, pleasure; and again, an expected evil, fear; a present evil, grief. So that pleasure and desire are both to be and are observed in relation to noble things—whether things truly existing or things thought to be—and grief and fear in relation to base things. For desire, when it succeeds, produces pleasure; when it fails, grief. (79) They say that all grief is by its own nature evil. For even if the earnest man grieves over others' evils, as being compassionate, yet not primarily by intention, but consequently by circumstance. And the contemplative man, even in these things, remains impassible, having united himself to God and become alien to all things here.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"(π΄) Οἱ ἅγιοι πάντες τοῦ θείου καί ἀπλανοῦς λόγου γνησίως ἐπειλημμένοι, τόν αἰῶνα τοῦτο διέβησαν, οὐδενί τῶν ἐν αὐτῷ τερπνῶν τό τῆς ψυχῆς ἴχνος ἐναπερείσαντες. Πρός γάρ τούς ἄκρους τῶν ἀνθρώποις ἐφικτῶν περί Θεοῦ λόγους, τῆς ἀγαθότητός τέ φημι καί τῆς ἀγάπης, μάλα γε εἰκότως τόν νοῦν ἀναπετάσαντες· οἷς κινηθέντα τόν Θεόν, τό εἶναί τε δοῦναι τοῖς οὖσι, καί τό εὖ εἶναι χαρίσασθαι, ἐπαιδεύθησαν· εἴπερ κίνησιν ἐπί ( Θεοῦ τοῦ μόνου ἀκινήτου θέμις εἰπεῖν, ἀλλά μή μᾶλλον βούλησιν, τήν πάντα κινοῦσάν τε καί εἰς τό εἶναι παράγουσαν καί συνέχουσαν, κινουμένην δέ οὐδαμῶς οὐδέποτε. (πα΄) Ἡ ψυχή οὐσία νοερά τε καί λογική ὑπάρχουσα, καί νοεῖ καί λογίζεται· δύναμιν μέν ἔχουσα τόν νοῦν· κίνησιν δέ, τήν νόησιν· ἐνέργειαν δέ, τό νόημα. Πέρας γάρ τοῦτο, τῆς τε τοῦ νοοῦντος καί τοῦ νοουμένου νοήσεώς ἐστιν, ὡς περιοριστικόν τῆς πρός ἄλληλα τῶν ἄκρων ὑπάρχον σχέσεως. Νοοῦσα γάρ ἡ ψυχή. ἵσταται τοῦ νοεῖν ἐκεῖνο τό νοηθέν μετά τήν αὐτοῦ νόησιν. Τό γάρ νοηθέν κυρίως ἅπαξ, οὐκέτι τήν πρός τό νοηθῆναι πάλιν ἐκκαλεῖται τῆς ψυχῆς δύναμιν· καί καθ᾿ ἕκαστον νόημα οὕτω στάσιν δέχεται τῆς ποιᾶς ἐπί τῷ νοήματι τοῦ νοηθέντος νοήσεως.","english":"(80) All the saints who have genuinely laid hold of the divine and unerring Word passed through this age without fixing the trace of their soul on any of its delights. For they opened their mind—quite reasonably—to the highest of the words about God attainable by humans, I mean those concerning goodness and love; and they were taught that God, moved by these, granted both being to things that exist and well-being as a gift—if indeed it is lawful to speak of \"movement\" in God, the only one who is unmoved, rather than of \"will,\" which moves all things and brings them into being and sustains them, yet is itself never moved in any way. (81) The soul, being a noetic and rational substance, both understands and reasons: it has intellect as its capacity, intellection as its movement, and the thought as its activity. For this is the limit of the intellection of the one who understands and of the thing understood, since it bounds the relation of the extremes to one another. For when the soul understands, it comes to rest from understanding that thing once it has been understood, after its intellection of it. For what has been properly understood once no longer summons the soul's power to be understood again; and in the case of each thought, the soul thus receives a resting of the particular intellection concerning the thing understood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"(πβ΄) Ὥσπερ ἡ ἄγνοια διαιρετική τῶν πεπλανημένων ἐστίν, οὕτως ἡ τοῦ νοητοῦ φωτός παρουσία συναγωγός καί ἑνωτική τῶν φωτιζομένων ἐστί καί τελειωτική καί ἐπιστρεπτική· πρός τό ὄντως ὄν, ἀπό τῶν πολλῶν δοξασμάτων ἐπιστρέφουσα, καί τάς ποικίλας ὄψεις, ἤ κυριώτερον εἰπεῖν, φαντασίας, εἰς μίαν ἀληθῆ καί καθαράν καί μονοειδῆ συνάγουσα γνῶσιν· καί ἑνός καί ἑνωτικοῦ φωτός ἐμπιπλῶσα.\n\n(πγ΄) Ταὐτόν ἐστιν τῷ ἀγαθῷ τό καλόν, ὅτι τοῦ καλοῦ καί ἀγαθοῦ κατά πᾶσαν αἰτίαν πάντα ἐφίεται, καί οὐκ ἔστι τῶν ὄντων, ὅ μή μετέχει τοῦ καλοῦ καί ἀγαθοῦ. Πᾶσι γάρ ἐστι τό καλόν καί ἀγαθόν, ὡς ὄντως ἀγαστόν, ἐφετόν καί ἐραστόν καί ἀρεστόν καί αἱρετόν καί ἀγαπητόν. Σημείωσαι δέ πῶς ὁ θεῖος ἔρως ἐν τῷ ἀγαθῷ προϋπάρχων, ἔτεκε τόν ἐν ἡμῖν ἀγαθόν ἔρωτα, δι᾿ οὗ τοῦ καλοῦ καί ἀγαθοῦ ἐφιέμεθα, κατά τόν εἰπόντα, Ἐραστής ἐγενόμην τοῦ κάλλους αὐτῆς. Καί, Ἐράσθητι αὐτῆς, καί τηρήσει σε· περιχαράκωσον αὐτήν, καί ὑψώσει σε. ( (πδ΄) Τό θεῖον οἱ θεολόγοι, ποτέ μέν ἔρωτα, ποτέ δέ ἀγάπην, ποτέ δέ ἐραστόν καί ἀγαπητόν καλοῦσιν. Ὅθεν, ὡς μέν ἔρως ὑπάρχον καί ἀγάπη, κινεῖται· ὡς δέ ἐραστόν καί ἀγαπητόν, κινεῖ πρός ἑαυτό πάντα τά ἔρωτος καί ἀγάπης δεκτικά. Καί τρανότερον αὖθις φάναι, κινεῖται μέν ὡς σχέσιν ἐμποιοῦν ἐνδιάθετον ἔρωτος καί ἀγάπης τοῖς τούτων δεκτικοῖς· κινεῖ δέ, ὡς ἑλκτικόν φύσει, τῆς τῶν ἐπ᾿ αὐτό κινουμένων ἐφέσεως. Καί πάλιν κινεῖ καί κινεῖται, ὡς διψῶν τό διψᾶσθαι, καί ἐρῶν τό ἐρᾶσθαι, καί ἀγαπῶν τό ἀγαπᾶσθαι. (πε΄) Ἔστι δέ καί ἐκστατικός ὁ θεῖος ἔρως, οὐκ ἐῶν ἑαυτῶν εἶναι τούς ἐραστάς, ἀλλά τῶν ἐρωμένων.","english":"(82) Just as ignorance is divisive of those who have gone astray, so the presence of the intelligible light is gathering and unifying of those who are illumined, and perfecting and converting—turning them back from the many opinions toward the truly existing, and gathering the various appearances, or more properly speaking, phantasies, into one true and pure and uniform knowledge, and filling them with the one and unifying light.\n\n(83) The beautiful is the same as the good, because all things desire the beautiful and good by every cause, and there is nothing among existing things that does not partake of the beautiful and good. For the beautiful and good is for all things, as truly worthy of wonder, desirable and lovely and pleasing and choiceworthy and beloved. Note also how the divine love, pre-existing in the good, gave birth to the good love within us, through which we desire the beautiful and good, according to him who said, \"I became a lover of her beauty.\" And, \"Desire her, and she will keep you; fence her about, and she will exalt you.\" (84) The theologians call the divine sometimes love (erōs), sometimes charity (agapē), sometimes beloved and lovely. Hence, as being love and charity, it is moved; as being beloved and lovely, it moves all things capable of love and charity toward itself. And to speak more clearly again: it is moved as producing an inward disposition of love and charity in those capable of them; and it moves, as being by nature attractive, the desire of those who are moved toward it. And again it moves and is moved, as thirsting to be thirsted for, and loving to be loved, and loving to be loved in return. (85) And the divine love is also ecstatic, not permitting the lovers to be their own, but rather of the beloved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"Καί δηλοῦσι τά μέν ὑπέρτερα, τῆς προνοίας τῶν καταδεεστέρων γινόμενα· καί τά ὁμόστοιχα, τῆς ἀλλήλων συνοχῆς· καί τά ὑφειμένα, τῆς πρός τά πρῶτα θειοτέρας ἐπιστροφῆς. Διό καί Παῦλος ὁ μέγας ἐν κατοχῇ τοῦ θείου γεγονώς ἔρωτος, καί τῆς ἐκστατικῆς αὐτοῦ δυνάμεως μετειληφώς, ἐνθέῳ στόματι, Ζῷ ἐγώ,φησίν, οὐκέτι, ζῇ δέ ἐν ἐμοί Χριστός· ὡς ἀληθής ἐραστής καί ἐξεστηκώς, ὡς αὐτός φησί, τῷ Θεῷ, καί οὐ τήν ἑαυτοῦ ζῶν, ἀλλά τήν τοῦ ἐραστοῦ ζωήν, ὡς σφόδρα ἀγαπητήν.\n\n(πστ΄) Τολμητέον καί τοῦτο ὑπέρ ἀληθείας εἰπεῖν· ὅτι καί αὐτός ὁ πάντων αἴτιος, τῷ καλῷ καί ἀγαθῷ τῶν πάντων ἔρωτι, δι᾿ ὑπερβολήν τῆς ἐρωτικῆς ἀγαθότητος, ἔξω ἑαυτοῦ γίνεται, ταῖς εἰς τά ὄντα πάντα προνοίαις, καί οἷον ἀγαθότητι καί ἀγαπήσει καί ἔρωτι θέλγεται· καί ἐκ τοῦ ὑπέρ πάντα, καί πάντων ἐξῃρημένου, πρός τό ἐν πᾶσι κατάγεται κατ᾿ ἐκστατικήν ὑπερούσιον δύναμιν,\n\nἀνεκφοίτητος ἑαυτοῦ. Διό καί ζηλωτήν αὐτόν οἱ τά θεῖα δεινοί προσαγορεύουσιν, ὡς πολύν τόν εἰς τά ὄντα ἀγαθόν ἔρωτα, καί ὡς πρός ζῆλον ἐγερτικόν τῆς ἐφέσεως αὐτοῦ ( τῆς ἐρωτικῆς, καί ὡς ζηλωτήν αὐτόν ἀποδεικνύντα, ᾧ καί τά ἐφιέμενα ζηλωτά, καί ὡς τῶν προνοουμένων ὄντων αὐτῷ ζηλωτῶν. (πζ΄) Τῆς ἀγάπης καί τοῦ ἔρωτος, αὐτόν, δηλαδή τόν Θεόν, προβολέα φασί δέ γεννήτορα. Αὐτός γάρ ταῦτα ἐν ἑαυτῷ ὄντα, προήγαγεν εἰς τά ἐκτός, τουτέστι περί τά κτίσματα· καί κατά τοῦτο εἴρηται, Ὁ Θεός ἀγάπη ἐστί· Καί πάλιν, Γλυκασμός καί ἐπιθυμία, ὅ ἐστιν ἔρως· τό δέ ἀγαπητόν καί ὄντως ἐραστόν, αὐτός ἐστι.","english":"And they make clear: the higher things, by their providence for the lower; the things of equal rank, by their mutual cohesion; and the subordinate things, by their more divine turning back toward the first. Therefore Paul the Great, having come to be in the possession of divine love and having partaken of its ecstatic power, says with a God-inspired mouth, \"I live, yet no longer I, but Christ lives in me\"—as a true lover and, as he himself says, one who has stood outside himself for God, and who lives not his own life but the life of the lover, as exceedingly beloved.\n\n(86) This too must be said boldly on behalf of truth: that the very Cause of all things, by the love of the beautiful and good of all things, through the excess of his erotic goodness, comes to be outside himself in his providences toward all existing things, and is, as it were, charmed by goodness and loving-kindness and love; and from being above all things and exempt from all things, he is brought down to be in all things by an ecstatic, super-essential power, without departing from himself. Therefore those skilled in divine things call him \"Zealous,\" as having great good love toward existing things, and as awakening zeal for his own longing—the erotic longing—and as showing himself zealous, to whom the things longed for are also zealous, and as having the things provided for as zealous to him. (87) They say that he—God himself, clearly—is the producer of love and eros, and indeed their begetter. For he, having these in himself, brought them forth into things outside, that is, to the things around creation; and in this sense it is said, \"God is love\"; and again, \"Sweetness and desire,\" which is eros; and the beloved and truly lovable one is himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"Τῷ μέν οὖν τόν ἀγαπητικόν ἔρωτα ἐξ αὐτοῦ προχεῖσθαι, αὐτός κινεῖσθαι λέγεται ὁ τούτου γεννήτωρ· τῷ δέ αὐτόν εἶναι τό ἀληθές ἐραστόν καί ἀγαπητόν καί ἐφετόν καί αἰρετόν, κινεῖ τά πρός τοῦτο ὁρῶντα· καί οἷς ἡ τοῦ ἐφίεσθαι δύναμις, ἀναλόγως αὐτοῖς.\n\n(πη΄) Προαγωγικόν καί κινητικόν πρός ἐρωτικήν συνάφειαν τήν ἐν πνεύματι, τόν Θεόν εἶναί μοι νόει, τουτέστι μεσίτην ταύτης, καί πρός αὐτήν συναρμοστήν, τοῦ ἐρᾶσθαι αὐτόν ὑπό τῶν αὐτοῦ ποιημάτων καί ἀγαπᾶσθαι. Κινητικόν δέ φησιν, ὡς κινοῦντα ἕκαστα κατά τόν οἰκεῖον λόγον πρός αὐτόν ἐπιστρέφεσθαι. Τό δέ τῆς προαγωγίας ὄνομα, εἰ καί παρά τοῖς ἔξωθεν πρᾶγμα σημαίνει οὐκ εὐαγές, ἀλλ᾿ ἐνταῦθα τήν πρόξενον τῆς ἐν Θεῷ ἑνώσεώς φησι μεσιτείαν.\n\n(πθ΄) Ἡ ἐρωτική κίνησις τοῦ ἀγαθοῦ προϋπάρχουσα ἐν τῷ ἀγαθῷ, ἁπλῆ καί ἀκίνητος οὖσα, καί ἐκ τοῦ ἀγαθοῦ προϊοῦσα, αὖθις ἐπί τό αὐτό ἐπιστρέφει, ἀτελεύτητος καί ἄναρχος οὖσα· ὅπερ δηλοῖ τήν ἡμῶν ἀεικίνητον ἔφεσιν πρός τό θεῖον καί ἕνωσιν. Ἡ γάρ πρός Θεόν ἀγαπητική ἕνωσις, πάσης ἐξῄρηται καί ὑπέρκειται ἑνώσεως.","english":"By the very fact that the love of affection pours forth from him, he who is its begetter is said to be moved; but by the fact that he is the true object of love and affection and longing and choice, he moves those who look toward him, and those in whom is the power of longing, in proportion to themselves.\n\n(88) Understand that God is leading and moving toward loving union in the Spirit—that is, the mediator of this union and the one who joins us to it—so that he may be loved and cherished by his own creatures. He calls him moving, as moving each thing according to its own principle to turn back toward him. The name of leading, even if among those outside it signifies a thing that is not wholesome, here means the mediation that brings about union in God.\n\n(89) The loving movement of the good, pre-existing in the good, being simple and unmoved, and proceeding from the good, turns back again to the same, being endless and without beginning; which shows our ceaseless motion toward the divine and union. For the loving union with God is exempt from and transcends every union.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"( ΄) Τόν ἔρωτα εἴτε θεῖον εἴτε ἀγγελικόν, εἴτε νοερόν εἴτε ψυχικόν, ( εἴτε φυσικόν εἴποιμεν, ἑνωτικήν τινα καί συγκρατικήν ἐννοήσωμεν δύναμιν· τά μέν ὑπέρτερα κινοῦσαν ἐπί πρόνοιαν τῶν καταδεεστέρων· τά δέ ὁμόστοιχα πάλιν, εἰς κοινωνικήν ἀλληλουχίαν· καί ἐπ᾿ ἐσχάτων, τά ὑφειμένα πρός τήν τῶν κρειττόνων καί ὑπερκειμένων ἐπιστροφήν. ( α΄) Εἰ ἡ γνῶσις ἑνωτική τῶν ἐγνωκότων καί ἐγνωσμένων· ἡ δ᾿ ἄγνοια, μεταβολῆς ἀεί καί τῆς ἐξ αὐτοῦ τῷ ἀγνοοῦντι διαιρέσεως αἰτία, τόν ἐν ἀληθείᾳ πιστεύσαντα κατά τόν ἱερόν Λόγον, οὐδέν ἀποκινήσει τῆς κατά τήν ἀληθῆ πίστιν ἑστίας· ἐφ᾿ ᾗ τό μόνιμον ἕξει τῆς ἀκινήτου καί ἀμεταβόλου ταυτότητος. Εὖ γάρ οἶδεν ὁ πρός τήν ἀλήθειαν ἑνωθείς, ὅτι εὖ ἔχει, κἄν οἱ πολλοί νουθετοῖεν αὐτόν ὡς ἐξεστηκότα. Λανθάνει μέν γάρ ὡς εἰκός αὐτούς, ἐκ πλάνης τῇ ἀληθείᾳ τῆς ὄντως πίστεως ἐξεστηκώς, αὐτός δ᾿ ἀληθῶς οἶδεν ἑαυτόν, οὐχ ὅ φασιν ἐκεῖνοι μαινόμενον, ἀλλά τῆς ἀστάτου καί ἀλλοιωτῆς, περί τήν παντοδαπῇ τῆς πλάνης ποικιλίαν φορᾶς, διά τῆς ἁπλῆς καί ἀεί κατά τά αὐτά καί ὡσαύτως ἐχούσης ἀληθείας ἠλευθερωμένον. ( β΄) Ἀγαθοί καί φιλάνθρωποι, εὔσπλαχνοί τε καί οἰκτίρμονες γεγόνασιν οἱ ἅγιοι· μίαν πρός ἅπαν τό γένος διάθεσιν ἔχοντες ἀγάπης δειχθέντες· ὑφ᾿ ἧς τό πάντων ἐξαίρετον εἶδος τῶν ἀγαθῶν, τήν ταπείνωσιν λέγω, διά πάσης αὐτῶν τῆς ζωῆς βεβαίαν κατασχόντες, τήν φυλακτικήν μέν τῶν ἀγαθῶν, φθαρτικήν δέ τῶν ἐναντίων, οὐδενί τό παράπαν ἁλώσιμοι τῶν διοχλούντων γεγόνασι πειρασμῶν, τῶν τε ἑκουσίων καί τοῦ ἐφ᾿ ἡμῖν λόγου, καί τῶν ἀκουσίων καί οὐκ ἐφ᾿ ἡμῖν·","english":"Whether we call love divine or angelic, or noetic or psychic, or natural, let us understand it as a certain unifying and conjoining power: moving the higher beings to providence for the lower; and again the beings of the same rank to a communal interconnection with one another; and finally the subordinate to a turning back toward the better and superior. If knowledge is the unification of those who know and the things known, while ignorance is always the cause of change and of division from him for the one who is ignorant, then he who has believed in truth according to the sacred Word will not be moved at all from the hearth of true faith, on which he will possess the stability of an unmoved and unchanging identity. For he who has been united to the truth knows well that he is well, even if the many admonish him as one who has gone out of his mind. For it escapes them, as is likely, that it is from error that he has gone out of his mind to the truth of true faith, but he truly knows himself—not as those men say, a madman, but as one freed by the simple truth, which always remains the same and in the same state, from the unstable and changeable motion amid the manifold variety of error. The saints have become good and lovers of mankind, compassionate and merciful, having shown toward the whole race a single disposition of love; by this they held fast through their whole life the most excellent form of all goods—I mean humility—sure and firm, which preserves goods and destroys their opposites, and they became altogether uncapturable by any of the temptations that trouble us, whether those that are voluntary and within our own power, or those that are involuntary and not within our own power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"τῷ τοῖς μέν, δι᾿ ἐγκράτειαν ἀπομαραίνειν τάς ἐπαναστάσεις· τῶν δέ, δι᾿ ὑπομονῆς τάς προσβολάς ἀποσείεσθαι.\n\n( ( γ΄) Τήν μέν τελείαν πρᾶξιν τῆς ἀρετῆς, πίστις ὀρθή ποιεῖ, καί φόβος εἰς Θεόν ἀνόθευτος· τήν δέ κατά τήν ἀνάβασιν ἄπταιστον φυσικήν\n\nθεωρίαν, ἐλπίς βεβαία καί ἀλώβητος σύνεσις· τήν δέ κατά τήν ἀνάληψιν θέωσιν, ἀγάπη τελεία, καί νοῦς τοῖς οὖσι καθ᾿ ὑπεροχήν πάμπαν ἑκουσίως πεπηρωμένος. ( δ΄) Τῆς μέν πρακτικῆς φιλοσοφίας ἔργον εἶναί φασι, πάσης τόν νοῦν ἐμπαθοῦς φαντασίας καθαρόν καταστῆσαι· τῆς δέ φυσικῆς θεωρίας, πάσης τῆς ἐν τοῖς οὖσι καθ᾿ ἥν αἰτίαν ὑπάρχουσιν, ἀληθοῦς γνώσεως αὐτόν ἐπιστήμονα δεῖξαι· τῆς δέ θεολογικῆς μυσταγωγίας, ὅμοιον Θεῷ καί ἴσον ὡς ἐφικτόν, τῇ χάριτι κατά τήν ἕξιν ποιῆσαι, μηδενός τό σύνολον ἔτι τῶν μετά Θεόν, διά τήν ὑπεροχήν ὄντα νοήμονα.\n\n( ε΄) Ὁπέρ ἐστιν ὁ αἰθήρ, ἤγουν τό πύριον στοιχεῖον, ἐν τῷ κατ᾿ αἴσθησιν κόσμῳ, τοῦτο ἐν τῷ κόσμῳ τῆς διανοίας ἐστίν ἡ φρόνησις, ὡς ἕξις φωτιστική, καί τῶν ἐφ᾿ ἑκάστου τῶν ὄντων ἰδίως πνευματικῶν λόγων ὑποδεκτική [ ἀποδεκτική], τήν ἐν ὅλοις ἀπλανῶς αἰτίαν δι᾿ αὐτῶν ἐκφαίνουσα, καί τῆς κατά ψυχήν περί τό θεῖον ἐφέσεως ἑλκτική· καί ὅπερ ἐν τῷ αἰσθητῷ κόσμῳ ἐστίν ὁ ἀήρ, τοῦτο ἐν τῷ κατά διάνοιαν κόσμῳ ἐστίν ἡ ἀνδρεία, ὡς ἕξις κινητική καί τῆς ἐμφύτου κατά πνεῦμα ζωῆς συνεκτική τε ἅμα καί δραστική, καί τῆς κατά ψυχήν περί τό θεῖον ἀεικινησίας τονωτική·","english":"by means of these: on the one hand, to wither away the uprisings through self-control; on the other, to shake off the assaults through endurance.\n\n(3) Right faith and undefiled fear toward God produce the perfect practice of virtue; a firm hope and unblemished understanding produce the faultless natural contemplation that pertains to ascent; and perfect love, together with a mind that has wholly and willingly blinded itself to beings by way of transcendence, produce the deification that pertains to assumption.\n\n(4) They say that the work of practical philosophy is to render the mind pure of every passionate fantasy; that the work of natural contemplation is to show it to be knowledgeable of the true knowledge of all things in beings, according to the cause by which they exist; and that the work of theological mystagogy is to make it like and equal to God, as far as is attainable, by grace, in its state, while it is still wholly mindful of none of the things after God, because of the transcendence.\n\n(5) What the aether, that is, the fiery element, is in the sensible world, that prudence is in the world of thought, as an illuminating state and receptive of the spiritual principles proper to each of beings, revealing through them the cause in all things without error, and drawing the soul's longing toward the divine; and what the air is in the sensible world, that courage is in the world of thought, as a moving state, both cohesive and active of the innate life according to the spirit, and strengthening the soul's ceaseless motion toward the divine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":186,"ref":"p186","source":"καί ὅπερ ἐν τῷ αἰσθητῷ κόσμῳ ἐστί τό ὕδωρ, τοῦτο ἐν τῷ τῆς διανοίας κόσμῳ ἐστίν ἡ σωφροσύνη, ἕξιν ὑπάρχουσα τῆς ἐν πνεύματι ζωτικῆς γονιμότητος ποιητική, καί τῆς ἀειβλύστου κατά τήν ἔφεσιν περί τό θεῖον ἐρωτικῆς θέλξεως γεννητική· καί ὅπερ ἐν τῷ αἰσθητῷ κόσμῳ ἐστίν ἡ γῆ, τοῦτο ἐν τῷ τῆς διανοίας κόσμῳ ἐστίν ἡ δικαιοσύνη, ἕξις ὑπάρχουσα κατ᾿ εἶδος γεννητική πάντων τῶν ἐν τοῖς οὖσι λόγων, καί τῆς ἐν πνεύματι κατά τῷ ἴσον ἑκάστῳ ζωτικῆς διαδόσεως ἀπονεμητική· καί τῆς οἰκείας ἐν τῷ καλῷ κατά τήν θέσιν βάσεως ἀμετάθετος [, μετάθετος] ἵδρυσις.\n\n( στ΄) Ὅσπερ σαρκός εὐεκτούσης καί πιαινομένης, τοῖς πάθεσιν ( ἡ ψυχή βασανίζεται καί σκοτίζεται, τῆς τῶν ἀρετῶν ἕξεως καί τοῦ φωτισμοῦ τῆς γνώσεως ὑποχωρούντων· οὕτω καί τῆς ψυχῆς τῷ θείῳ κάλλει τῶν ἀρετῶν, καί τῷ φωτισμῷ τῆς γνώσεως φρουρουμένης τε καί λαμπρυνομένης, ὁ ἔξω ἄνθρωπος διαφθείρεται, τῆς σαρκός διά τήν ἐπιδημίαν τοῦ λόγου τήν φυσικήν εὐεξίαν ἀποβαλλομένης.","english":"And what water is in the sensible world, this temperance is in the world of the mind, being a habit productive of the life-giving fruitfulness in the spirit, and generative of the ever-flowing erotic delight toward the divine in desire; and what earth is in the sensible world, this righteousness is in the world of the mind, being a habit generative according to species of all the principles in beings, and distributing the life-giving impartation in the spirit equally to each; and it is the unchangeable establishment of its own foundation in the good according to position.\n\n(6) Just as, when the flesh is in good condition and fattened, the soul is tormented and darkened by the passions, the habit of the virtues and the illumination of knowledge withdrawing; so also, when the soul is guarded and made radiant by the divine beauty of the virtues and by the illumination of knowledge, the outer man is corrupted, the flesh, because of the coming of the word, casting off its natural good condition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":187,"ref":"p187","source":"( ζ΄) Οὐκ ἦν δυνατόν ἄλλως υἱόν ἀποδειχθῆναι Θεοῦ καί Θεόν κατά τήν χάριτος θέωσιν, τόν γενόμενον ἄνθρωπον, μή πρότερον κατά προαίρεσιν γεννηθέντα τῷ πνεύματι, διά τήν ἑνοῦσαν αὐτῷ φυσικῶς αὐτοκίνητον καί ἀδέσποτον δύναμιν· ἥν τινα θεοποιόν καί θείαν καί ἄϋλον γέννησιν, διά τό προτιμῆσαι τῶν νοουμένων καί ἀδήλων τέως ἀγαθῶν τό κατ᾿ αἴσθησιν τερπνόν καί ἐπίδηλον, παραλιπών ὁ πρῶτος ἄνθρωπος, τήν ἐκ σωμάτων εἰκότως ἀπροαίρετον καί ὑλικήν καί ἐπίκηρον ἔχει καταδικάζεται γένεσιν. ( η΄) Κινεῖται νῦν ὁ ἄνθρωπος, ἤ περί φαντασίας ἀλόγους παθῶν ἐξ ἀπάτης διά φιληδονίαν· ἤ περί λόγους τεχνῶν ἐκ περιστάσεως διά τήν χρείαν· ἤ περί φυσικούς λόγους ἐκ τοῦ νόμου τῆς φύσεως διά μάθησιν· ὧν οὐδέν κατ᾿ ἀρχάς ἐξανάγκης εἷλκε τόν ἄνθρωπον, εἰκότως, ὑπεράνω πάντων γενόμενον. Οὕτω γάρ ἔπρεπεν εἶναι τόν ἀπ᾿ ἀρχῆς, μηδενί τό σύνολον περισπώμενον τῶν μετ᾿ αὐτόν, ἤ περί αὐτόν, ἤ κατ᾿ αὐτόν, καί πρός τελείωσιν ἑνός μόνου προσδεόμενον, τῆς πρός τόν ὑπέρ αὐτόν, φημί δέ τόν Θεόν, καθ᾿ ὅλην τήν ἀγαπητικήν δύναμιν ἀσχέτου κινήσεως.","english":"(7) It was not possible for the one who became man to be shown to be a son of God and God by the deification of grace in any other way, unless he had first been born by the Spirit in his free choice, on account of the self-moving and unmastered power that naturally resides in him. This power is a deifying, divine, and immaterial birth, which the first man passed over because he preferred the pleasant and visible according to sense over the good things that are understood and, for a time, unseen; and so he is justly condemned to the involuntary, material, and perishable birth that comes from bodies. (8) Man is now moved either by irrational fantasies of the passions arising from deception through love of pleasure, or by the principles of the arts arising from circumstance through need, or by natural principles arising from the law of nature through learning. None of these drew man by necessity in the beginning, and rightly so, since he had come to be above them all. For thus it was fitting for the one from the beginning to be, not being drawn aside at all by any of the things that come after him, or around him, or according to him, and needing only one thing for perfection: the unrestrained movement toward the One who is above him—I mean God—with the whole of his loving power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"( θ΄) Οὐδέν εἶχεν ὁ πρῶτος ἄνθρωπος μεταξύ Θεοῦ καί αὐτοῦ προβεβλημένον πρός εἴδησιν, καί κωλύον τήν δι᾿ ἀγάπης αὐθαίρετον κατά τήν πρός Θεόν κίνησιν γεννησομένην συγγένειαν. ( Ἀπαθής γάρ χάριτι ὤν, ἀπάτην παθῶν φαντασίας δι᾿ ἡδονῆς οὐ προσίετο· καί ἀπροσδεής [ προσδεής]\n\nὑπάρχων, τῆς περί τέχνας περιστατικῆς ἀνάγκης διά τήν χρείαν, ἐλεύθερος ἦν· καί σοφός ὤν, τῆς περί τήν φύσιν θεωρίας ὑπεράνω καθειστήκει διά τήν γνῶσιν. (ρ΄) Ὁ πᾶσαν μετά σοφίας τήν φύσιν ὑποστήσας Θεός, καί πρός τήν ἑκάστου τῶν λογικῶν οὐσιῶν δύναμιν τήν αὐτοῦ γνῶσιν κρυφίως ἐνθέμενος, δέδωκε καί ἡμῖν τοῖς ἀνθρώποις, ὡς μεγαλόδωρος Δεσπότης, κατά φύσιν τόν εἰς αὐτόν πόθον καί ἔρωτα, συνεπιπλέξας αὐτῷ φυσικῶς τοῦ λόγου τήν δύναμιν· ἐφ᾿ ᾧ δυνηθῆναι μετά ῥαστώνης γνῶναι τούς τρόπους τῆς τοῦ πόθου πληρώσεως, καί μή παρασφαλέντας διαμαρτεῖν οὗ τυχεῖν ἀγωνιζόμεθα. Κατά τοῦτον οὖν κινούμενοι τόν πόθον, περί τε τῆς ἀληθείας αὐτῆς καί τῆς εὐτάκτως τοῖς ὅλοις ἐμφαινομένης σοφίας τε καί διοικήσεως, ζητεῖν ἐναγόμεθα, ἐκείνου τυχεῖν διά τούτων γλιχόμενοι, οὗ χάριν τόν πόθον ἐλάβομεν.","english":"(9) The first man had nothing interposed between God and himself for knowledge, nothing to hinder the kinship that was to be born through love by his self-chosen movement toward God. For being impassible by grace, he did not admit the deception of the imagination through pleasure; and being without need, he was free from the circumstantial necessity of crafts because of want; and being wise, he stood above the contemplation of nature because of his knowledge. (10) God, who established all nature with wisdom and secretly implanted his knowledge in each rational essence according to its capacity, has also given to us human beings, as a greatly generous Master, the longing and love for him according to nature, having naturally woven together with it the power of reason, so that by it we might be able with ease to know the ways of the fulfillment of that longing, and, not going astray, fail to miss what we strive to attain. Moved, then, by this longing, we are led to inquire about the truth itself and about the wisdom and governance that is orderly manifest in all things, longing to attain through these that for the sake of which we received the longing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":189,"ref":"p189","source":"Τέλος Μαξίμου τῶν θείων κεφαλαίων.\n\nΕΤΕΡΑ ΚΕΦΑΛΑΙΑ * ΣΤΙΧΟΙ Πηγήν νάουσαν ἠθικῶν δρόσον λόγων, Ἐνταῦθ᾿ ἐφεύρεις, εἰ μετέλθῆς γνησίως, Ὁμολογητοῦ Μαξίμου πόνους, φίλε.\n\nἈσπάζου δ᾿ αὐτούς, καί μαθήσῃ τό κέρδος.\n\n( (α΄) Ἔπεστι παντί Χριστιανῷ τῷ ὀρθῶς πιστεύοντι εἰς Θεόν, μή ἀμεριμνεῖν· ἀλλά πάντοτε προσδοκᾶν καί ἐκδέχεσθαι πειρασμόν· ἵνα ὅταν ἔλθῃ, μή ξενίζηται μηδέ ταράσσηται· ἀλλ᾿ εὐχαρίστως ὑπομένειν τόν κόπον τῆς θλίψεως, καί ἐννοεῖν τί ψάλλων σύν τῷ Προφήτῃ λέγει· Δοκίμασόν με, Κύριε, καί πείρασόν με. Καί οὐκ εἶπεν· Ὅτι ἡ παιδεία σου κατέστρεψέ με, ἀλλά, ἀνώρθωσέ με εἰς τέλος. (β΄) Ἀρχή μέν καλοῦ, φόβος Θεοῦ· τέλος δέ, ὁ πόθος αὐτοῦ. Ἀρχή παντός ἀγαθοῦ λόγος ἔμπρακτος, καί πρᾶξις ἐλλόγιμος. Διό, οὔτε πρᾶξις λόγου χωρίς, ἀγαθή· οὔτε λόγος πράξεως ἄνευ, ὁ προερχόμενος. (γ΄) Πρᾶξις ἐστί, σώματος μεν, νηστεία καί ἀγρυπνία· στόματος δέ, ψαλμῳδία· ψαλμῳδίας δέ κρεῖττον, εὐχή· καί σιωπή, λόγου τιμιωτέρα. Καί χειρῶν πρᾶξις, τό ὑπ᾿ ἐκείνων ἀγογγύστως γινόμενον. Ποδῶν δέ, τό δι᾿ αὐτῶν ἐκ πρώτης ἐπιτροπῆς ( ἀνυόμενον. Ψυχῆς δέ πρᾶξις, ἐγκράτεια σύν ἁπλότητι, καί ἁπλότης τῇ ἐγκρατείᾳ ἐνεργουμένη. Τοῦ δέ νοός, ἡ ἐν θεωρίᾳ εὐχή, καί ἐν εὐχῇ θεωρία τοῦ Θεοῦ.","english":"The end of Maximus's Divine Chapters.\n\nOTHER CHAPTERS * VERSES\nA spring that gushes forth the dew of ethical words, here you will find, if you pursue them sincerely, the labors of Maximus the Confessor, friend.\n\nGreet them, and you will learn the profit.\n\n(1) It is incumbent on every Christian who rightly believes in God not to be free from care, but always to expect and await temptation, so that when it comes he may not be taken by surprise or thrown into confusion, but may endure the toil of affliction with thanksgiving, and consider what he says when he sings with the Prophet: \"Test me, O Lord, and try me.\" And he did not say, \"For your discipline has overthrown me,\" but \"has set me upright to the end.\" (2) The beginning of what is good is the fear of God; its end is the longing for him. The beginning of every good is a word put into practice, and reasoned action. Therefore neither is action without reason good, nor is the word that proceeds without action. (3) Action, for the body, is fasting and vigil; for the mouth, psalmody; and better than psalmody is prayer; and silence is more honorable than speech. And the action of the hands is what is done by them without grumbling. And of the feet, what is accomplished by them from the first impulse. And the action of the soul is self-control with simplicity, and simplicity worked out with self-control. And of the mind, prayer in contemplation, and in prayer the contemplation of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"(δ΄) Προηγεῖται πασῶν ἀρετῶν, ἔλεος καί ἀλήθεια, ὧν κύημα ἡ ταπείνωσις, καί ἡ ἐκ ταύτης κατά τούς Πατέρας προσγινομένη διάκρισις. Ἧς ἄνευ, οὐδ᾿ ἑτέρα τό αὐτῆς ἰδεῖν πέρας δυνήσεται. (ε΄) Ἡ μέν πρᾶξις τόν τοῦ λόγου ζυγόν ἀτιμάζουσα, ᾧδε κἀκεῖσε περί τά ἀνωφελῆ, οἷά τις δάμαλις περιπλανωμένη εὑρίσκεται· ὁ δέ λόγος, τῆς πρακτικῆς τούς ἐντίμους χιτῶνας ἀποποιούμενος, οὐκ εὐσχήμων, κἄν τοιοῦτος εἶναι πως τό δοκεῖν σχηματίζεται.\n\nΤό κείμενο προέρχεται ἀπό τήν πατρολογία τοῦ, τόμος ος (τό δακτυλογράφησε ἡ μητέρα τοῦ π. Ἀρσενίου Μέσκου), σέ ἀντιπαράθεση μέ τό κείμενο τῶν ἐκδόσεων ʺΤΟ ΒΥΖΑΝΤΙΟΝʺ τῆς σειρᾶς ʺΓΡΗΓΟΡΙΟΣ Ο ΠΑΛΑΜΑΣʺ Θεσσαλονίκη *\n\n1992, ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ ΑΣΚΗΤΙΚΩΝ, τόμος Δ.\n\n(στ΄) Ἡ ἀνδρεία ψυχή, ὡς γυνή, παρ᾿ ὅλον αὐτῆς τόν βίον, εἰς δύο λύχνους, τό πρακτικόν τε καί θεωρητικόν, καιομένους κατέχουσα, πράττει τά ὀφειλόμενα· τά ἐναντία δέ πάλιν, ἡ παρειμένη ταῖς ἡδοναῖς. (ζ΄) Οὐκ ἀρκεῖ τῇ ψυχῇ πρός τελείαν κακίας ἀπαλλαγήν, ἡ ἑκούσιος κακοπάθεια, εἰ μή καί διά τῆς ἀκουσίου ἐκπυρουμένη μή διαλύηται. (η΄) Οἷά τις μάχαιρα ἡ ψυχή πρός τελείαν κακίας ἀπαλλαγήν, εἰ μή διά πυρός διέλθῃ καί ὕδατος, τουτέστιν ἑκουσίων πόνων καί ἀκουσίων, ἄθραυστος ταῖς ἀντιτυπίαις τῶν συμβαινόντων οὐ συντηρεῖται. (θ΄) Ὥσπερ τῶν ἑκουσίων πειρασμῶν, τρία εἰσί τά καθολικώτερα αἴτια· ὑγεία, πλοῦτος καί εὔκλεια· οὕτω καί τά τῶν ἀκουσίων τρία εἰσί· ζημίαι, ἀσθένειαι καί λοιδορίαι. Γίνονται δέ ταῦτα τισίν, εἰς οἰκοδομήν· τισί δέ, εἰς καθαίρεσιν.","english":"(4) Mercy and truth precede all the virtues, and humility is their offspring, and the discernment that comes from it, according to the Fathers. Without it, no other virtue can see its own end. (5) Practice that dishonors the yoke of the word is found wandering here and there around useless things, like a heifer; but the word, rejecting the honorable garments of the practical life, is unseemly, even if it somehow puts on the appearance of being such.\n\nThe text comes from the Patrologia, volume 91 (typed by the mother of Fr. Arsenios Meskos), in comparison with the text of the \"TO BYZANTION\" editions of the \"GREGORY PALAMAS\" series, Thessaloniki.\n\n1992, PHILOKALIA OF THE NEPTIC AND ASCETIC FATHERS, volume 4.\n\n(6) The courageous soul, like a woman, throughout her whole life holding two lamps burning, the practical and the contemplative, does what is required; and the opposite is true of the soul that is slackened by pleasures. (7) Voluntary hardship is not enough for the soul for a complete deliverance from evil, unless, being purified through involuntary hardship as well, it is not dissolved. (8) Like a sword, the soul is not preserved unbroken by the resistances of what happens, for a complete deliverance from evil, unless it passes through fire and water, that is, through voluntary and involuntary labors. (9) Just as there are three more general causes of voluntary temptations—health, wealth, and good repute—so too there are three of involuntary ones: losses, illnesses, and insults. And these things happen to some for building up, and to others for tearing down.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"(ι΄) Παρυφέστηκε ψυχῇ μέν, ἐπιθυμία καί λύπη σώματι δέ, ( ἡδονή καί ὀδύνη. Αἴτιον δέ, τῆς μέν ὀδύνης, ἡ ἡδονή· θέλοντες γάρ ἐκφυγεῖν τήν κατά τήν ὀδύνην ἐπίπονον αἴσθησιν, πρός τήν ἡδονήν καταφεύγομεν· λύπης δέ, ἐπιθυμία ἤ ἀῤῥωστία.\n\n(ια΄) Ἐνδιάθετον μέν ὁ ἐνάρετος κέκτηται τό καλόν· περινενοημένον δέ, ὁ κενόδοξος. Τό δέ κακόν, ὁ μέν σπουδαῖος, ἐξ ἐπιπολῆς ἔχει· κατά βάθους δέ, ὁ φιλήδονος.\n\n(ιβ΄) Ὀλιγάκις μέν καί οὐκ ἐπιμελῶς εὑρίσκεται πρός τό κακόν, ὁ τοῦτο μισῶν· πλεονάκις δέ καί προσεκτικώτερον, ὁ ἔτι ταῖς αἰτίαις ἐκείνου προσκείμενος. (ιγ΄) Οἷς μή κατά πρόθεσιν τό μετανοεῖν, τούτοις συνεχές καί τό πλημμελεῖν· οἷς δέ παρά πρόθεσιν τό ἁμαρτάνειν, ἐμπληροφόρητος ἡ μετάνοια, καί τό αἴτιον ταύτης οὐχί συχνόν.\n\n(ιδ΄) Αἴσθησις καί συνείδησις, λόγῳ τῷ κατά προφοράν συνερχέσθω, ὅπως ὁ εἰρηκώς θεῖος λόγος, ἐν μέσῳ τούτων εὑρίσκεσθαι, μή καταισχύνηται, διά τῆς προπετείας ἤ ἀμετρίας τῶν λεγομένων ἤ πραττομένων. (ιε΄) Οὐχ᾿ ὁ τοῖς ἔργοις μή ἀδικῶν τήν ψυχήν αὐτοῦ, οὗτος καί τοῖς λόγοις ἀμίαντον συνετήρησεν. Οὐ δέ ὁ τούτους φυλάττων, ἤδη καί λογισμούς οὐκ ἐμόλυνεν. Ὁ γάρ ἁμαρτάνων, τριττῶς τοῦτο πράττει. (ιστ΄) Οὐ δυνήσῃ τό πρόσωπον τῆς ἀρετῆς κατιδεῖν, ἡδέως ἔτι τό τῆς κακίας κατανοῶν. Μισητόν δέ τότε φανεῖται τό δεύτερον, ὅτε τοῦ πρώτου ἐπιθυμήσεις τήν γεῦσιν, καί τοσαύτης τήν ὄψιν ἀποξενώσεις μορφῆς. (ιζ΄) Διά τῶν λογισμῶν, οὐ τῶν πραγμάτων προηγουμένως πολεμοῦσιν οἱ δαίμονες τήν ψυχήν. Αὐτά γάρ καθ᾿ αὐτά, ἀναγκαῖα ( τά πράγματα. Καί τῶν μέν πραγμάτων, ἡ ἀκοή αἰτία καί ὅρασις·","english":"(10) Desire and grief attend the soul, while pleasure and pain attend the body. The cause of pain is pleasure; for wishing to escape the toilsome sensation of pain, we take refuge in pleasure. The cause of grief is desire or weakness.\n\n(11) The virtuous man possesses the good as an inward disposition; the vainglorious man as something revolved in his mind. The serious man has evil on the surface; the pleasure-lover has it in the depths.\n\n(12) He who hates evil is found to be inclined to it rarely and without diligence; but he who still clings to its causes, more often and more attentively. (13) For those whose repentance is not according to purpose, transgression also is continual; but for those whose sinning is contrary to purpose, repentance is fully assured, and its cause is not frequent.\n\n(14) Let perception and conscience come together with the spoken word, so that the divine Word who has spoken may not be put to shame by being found in their midst, through the rashness or excess of what is said or done. (15) Not only he who does not wrong his soul by deeds, but this man has also kept it undefiled by words. But he who guards these has not thereby already kept his thoughts unstained. For he who sins does this in three ways. (16) You will not be able to behold the face of virtue while you still take pleasure in contemplating that of vice. The latter will then appear hateful when you have desired the taste of the former, and have estranged yourself from the sight of so great a form. (17) The demons war against the soul primarily through thoughts, not through things. For things in themselves are necessary. And of things, hearing and sight are the cause.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"τῶν δέ λογισμῶν, ἡ συνήθεια καί οἱ δαίμονες.\n\n(ιη΄) Τριττόν μέν, τό ἁμαρτητικόν μέρος τῆς ψυχῆς, ἐν ἔργοις καί λόγοις καί λογισμοῖς εὑρισκόμενον. Ἐξοδικόν δέ, τό ἀναμαρτησίας καλόν. Ἀπταίστους γάρ τάς πέντε αἰσθήσεις καί τόν προφορικόν συντηρεῖν δεῖ λόγον. Ἐν οἷς ὁ μή πταίων, ἀνήρ φησι τέλειος, δυνατός χαλιναγωγῆσαι καί τά μέλη τοῦ σώματος. (ιθ΄) Ἐξαχῶς τό ἄλογον μέρος διαιρεῖται τῆς ψυχῆς· εἴς τε τάς πέντε αἰσθήσεις, καί εἰς τόν κατά προφοράν λόγον, ὅς συνδιαιρεῖται μέν ἀδιαιρέτως τῷ πάσχοντι, ἀπαθής ὤν· ἀναμάττεται δέ τήν αὐτοῦ κακίαν παθητικός εὑρισκόμενος. (κ΄) Οὐ δύναται οὔτε σῶμα καθαρθῆναι νηστείας καί ἀγρυπνίας χωρίς· οὔτε ἐλέους καί ἀληθείας ψυχή· ἀλλ᾿ οὔτε νοῦς ἄνευ θεωρίας καί ὁμιλίας Θεοῦ. Αὗται γάρ αἱ συζυγίαι, ἐν τούτοις ἐπισημόταται. (κα΄) Κυκλοφορουμένη ταῖς εἰρημέναις ἀρεταῖς ἡ ψυχή, ἀπερικτύπητον τό ταύτης ἐκ πειρασμῶν καθίστησι φρούριον· ὅ ἐστιν ἡ ὑπομονή· Ἐν τῇ ὑπομονῇ ὑμῶν γάρ κτήσασθε τάς ψυχάς ὑμῶν, ὁ Λόγος φησίν. Εἰ δέ ἑτέρως ἐχόμενα εἴη, οἷά","english":"Of thoughts, the cause is habit and the demons.\n\n(18) The sinful part of the soul is threefold, being found in deeds, words, and thoughts. The Exodus-like part is the beauty of sinlessness. For one must keep the five senses and the uttered word free from stumbling. In these things, he says, the man who does not stumble is perfect, able to bridle also the members of the body. (19) The irrational part of the soul is divided in six ways: into the five senses, and into the word according to utterance, which is divided together indivisibly with the one who suffers, being itself impassible; but it is stained with his vice when it is found in a passive state. (20) Neither can the body be purified without fasting and vigils, nor the soul without mercy and truth, nor indeed the mind without contemplation and converse with God. For these pairings are most distinctly marked in these things. (21) The soul, being circled about by the virtues just mentioned, makes its fortress from temptations unassailable; which is patience. For, the Word says, in your patience possess your souls. But if they are held otherwise, such as","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"τις πόλις ἀτείχιστος, καί ὑπό τῶν πόῤῥωθεν ψόφων, δειλίας μοχλοῖς κατασείεσθε εἴωθεν.\n\n(κβ΄) Οὐχ ὅσοι εἰς τά κατά λόγον εἰσί φρόνιμοι, οὗτοι καί εἰς τά κατ᾿ ἔννοιαν· ὅσοι δέ εἰς τά κατ᾿ ἔννοιαν, οὗτοι καί εἰς τά κατ᾿ αἴσθησιν ἔξωθεν εὑρεθήσονται. Εἰ γάρ καί πάντας ὑποφόρους ἔχει ἡ αἴσθησις, ἀλλ᾿ οὐχ ὁμοίους αὐτῇ τούς φόρους ἀποδιδόασιν. ( Ἐξ ἀφελότητος γάρ οἱ πλείους εἰς τά κατ᾿ αὐτήν τιμᾷν αὐτήν ὡς αὐτή ἀπατεῖ οὐκ ἐπίστανται. (κγ΄) Τῇ φύσει ἄτμητος οὖσα ἡ φρόνησις, τέμνεται εἰς διαφόρους τομάς. ᾯ μέν γάρ δίδοται πλέον, ᾧ δέ ἔλαττον μέρος αὐτῆς· ἕως αὐξηθεῖσα ἡ πρακτική ἀρετή, συνδρόμους τε αὐτῇ τάς γενικάς (ἔχουσα) ἀρετάς, τό ἐνδεχόμενον ἑκάστῃ ἀποπληρώσει καλόν. Οἱ πλείους γάρ κατά τήν ἔλλειψιν τῆς ἐμπράκτου ζωῆς, καί τό φρονεῖν ἐκληρώσαντο.\n\n(κδ΄) Εἰς μέν τά κατά φύσιν, ὀλίγοι φρόνιμοι εὑρεθήσονται· εἰς δέ τά παρά φύσιν, πολλοί. Δέει γάρ τῷ περί αὐτά ὅλην αὐτῶν τήν φυσικήν φρόνησιν ἐκκενώσαντες, ἔχουσιν ἐκεῖ μέν τό φρονεῖν ὀλίγον· τό πλεῖστον δέ ἐν τοῖς περιττοῖς, καί οὐ τῇ φύσει ἐπαινετοῖς.","english":"Who is a city without walls, and is accustomed to be shaken by the bars of cowardice at noises from afar?\n\n(22) Not all who are prudent in matters according to reason are also prudent in matters according to thought; but those who are prudent in matters according to thought will be found so also in matters according to sense from without. For even if sense has all things subject to tribute, they do not pay the same tribute to it. For from simplicity, the many do not know how to honor it in matters according to it as it demands. (23) Prudence, being by nature indivisible, is divided into various divisions. For to one a greater part of it is given, to another a lesser part; until practical virtue, having grown, and having the general virtues running together with it, fulfills the good possible for each. For the many, because of the deficiency of their active life, have also obtained a share of prudence.\n\n(24) In matters according to nature, few will be found prudent; but in matters contrary to nature, many. For having emptied out all their natural prudence in fear concerning these things, they have little prudence there, but the most in superfluous things, and things not praiseworthy by nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"(κε΄) Τῆς εὐλόγου σιωπῆς, ὁ καιρός καί τό μέτρον συνεστιάτορες· πανδαισία δέ τούτου γίνεται ἡ ἀλήθεια· καθ᾿ ἥν ὁ τοῦ ψεύδους πατήρ ἐπί ψυχήν ἀποδημοῦσαν ἐρχόμενος, εὑρίσκει ἐπιζητουμένων οὐδέν. (κστ΄) Ἐλεήμων ἀληθής, οὐχ ὁ παρέχων ἑκουσίως τά περιττά, ἀλλ᾿ ὁ συγχωρῶν τά ἀναγκαῖα τοῖς ἀφαρπάζουσιν.\n\n(κζ΄) Οἱ μέν τῷ ἔνυλῳ πλούτῳ κτῶνται τόν ἄϋλον ἐλεημοσύνης θεσμοῖς· οἱ δέ ἀΰλῳ ἀποκτῶνται τόν ἔνυλον, ἐν αἰσθήσει τοῦ ἀνεκλείπτου γενόμενοι. (κη΄) Φίλον μέν παντί, τό πλουτεῖν ἐν καλοῖς· λυπηρόν δέ, τῷ θείως πλουτήσαντι μέν, μή ἐπί πλεῖστον συγχωρηθῆναι δέ ἐνευφρανθῆναι αὐτῷ. ( (κθ΄) Ἔξωθεν μέν, ἡ ὑγεία δοκεῖ τῆς ψυχῆς· ἔνδοθεν δέ, ἐν τῷ τῆς αἰσθήσεως πυθμένι πέφυκε κρύπτεσθαι ἡ ἀῤῥωστία αὐτῆς. Εἰ δέ δεῖ πάντως ἔξωθεν μέν ἐκείνην τῷ ἀναθερισμῷ τῶν ἐλέγχων γενέσθαι, ἔνδοθεν δέ ταύτην τῷ ἀνακαινισμῷ τοῦ νοός· ἄφρων ὁ τούς ἐλέγχους ἀποσειόμενος, καί ἐν τῷ τῆς ἀναλγησίας πάντοτε ἀνακεῖσθαι νοσοκομείῳ μή αἰσχυνόμενος. (λ΄) Μή τραχυνθῆς κατά τοῦ ἀκουσίως σε χειρουργήσαντος· ἀλλά πρός τήν κενωθεῖσαν ἀηδίαν ἀποβλεψάμενος, ταλάνισον μέν ἑαυτόν· μακάρισον δέ, τόν αἴτιόν σοι ταύτης γενόμενον οἰκονομίας Θεόν. (λα΄) Μή πρός τό δεινόν ἀπευδοκήσῃς τῆς ἀῤῥωστίας σου· ἀλλά διά τῶν τῆς φιλοπονίας δραστικωτέρων φαρμάκων, πόῤῥω γενοῦ ταύτης, ὁ τῆς κατά ψυχήν ὑγείας ἐπιμελούμενος.","english":"(25) The season and the measure of reasonable silence are its fellow-guests; and the banquet of it is truth; through which the father of falsehood, coming upon a soul that has departed, finds nothing of the things sought for. (26) The truly merciful man is not the one who willingly gives of his superfluities, but the one who forgives the necessities to those who snatch them away.\n\n(27) Some acquire immaterial wealth by means of material wealth, according to the laws of almsgiving; others acquire material wealth by means of immaterial wealth, having come to the perception of the inexhaustible. (28) To be rich in good things is a friend to everyone; but it is painful, for one who has been divinely enriched, not to be permitted for the most part to rejoice in it. (29) Outwardly, the health of the soul seems to be; but inwardly, in the depth of the senses, its sickness is naturally hidden. But if it must by all means outwardly come to be through the reaping of reproofs, and inwardly through the renewal of the mind; foolish is the one who shakes off reproofs, and is not ashamed to lie always in the hospital of insensibility. (30) Do not be embittered against the one who has operated on you unwillingly; but looking toward the emptied unpleasantness, pity yourself; and bless God, who has become for you the cause of this dispensation. (31) Do not despair at the dread of your sickness; but through the more effective medicines of diligence, be far from it, you who take care for the health of the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"(λβ΄) Μή συσταλῇς ἀπό τοῦ καιρίως σε πλήττοντος· πρόσει δέ τούτῳ, καί ὑποδείξει σοι, ὅσον τό ὑποσμῆχον τήν αἴσθησίν σου κακόν, καί φάγῃ ὄψον ἡδύ τό ἐκ τῆς ὑγείας, μετά τό ἀναλωθῆναι τό ἐκ τῆς πικρίας ἀπόβλητον. (λγ΄) Ὅσον αἰσθάνῃ τῶν πόνων, τοσοῦτον ἀποδέχου τόν τούτους διά τῶν ἐλέγχων ὑποδεικνῦντά σοι. Καθάρσεως γάρ τελείας αἴτιός σοι καθίσταται· ἧς ἄνευ ἐν καθαρῷ χωρίῳ τῆς εὐχῆς οὐ δύναται γενέσθαι ὁ νοῦς. (λδ΄) Ἐν τῷ ἐλέγχεσθαι, ἤ σιωπᾷν δεῖ, ἤ ἡπίως ἀπολογεῖσθαι τῷ καταλέγοντι· οὐ διά τό συστῆσαι τά οἰκεῖα τόν ἐλεγχόμενον· διά δέ τό ἀναστῆσαι προσκόψαντα ἴσως, τόν ἐν ἀγνοίᾳ ἐλέγχοντα. (λε΄) Ὁ τῷ λυπήσαντι ἀδίκως πρό τοῦ προσκληθῆναι ὑπ᾿ αὐτοῦ εὐνοῶν, ἐζημίωται τῶν ἀνηκόντων οὐδέν. Ὁ δέ μετά τήν ( πρόσκλησιν, τῆς εὐφορίας τό ἥμισυ. Κερδαίνει δέ ὅλον τό προκαταβληθέν, ὁ μήποτε διά λύπην\n\nἀποσυνάγωγος εὑρισκόμενος· προστίθησι δέ καί μισθόν ἑαυτῶ, ὁ τό σφάλμα βάλλων ἐπάνω ἑαυτοῦ ἐν παντί.","english":"(32) Do not shrink from one who strikes you at the right moment; draw near to him, and he will show you how great is the evil that tickles your senses, and you will eat the sweet relish that comes from health, after the bitter refuse has been consumed. (33) To the extent that you feel the pains, to that extent welcome the one who points them out to you through reproofs. For he becomes for you the cause of perfect purification; without which the mind cannot come to be in the pure place of prayer. (34) When being reproved, one must either be silent or answer gently the one who is enumerating one's faults—not so that the one reproved may establish his own case, but so that he may raise up the one who perhaps has stumbled, namely the one reproving in ignorance. (35) He who is well-disposed toward the one who has grieved him unjustly before being summoned by him has lost nothing of what pertains to him. But he who is well-disposed after the summons has half of the fruitfulness. But he gains the whole of what was deposited beforehand, who is never found excommunicated because of grief; and he adds reward to himself, who casts the fault upon himself in everything.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"(λστ΄) Οὔτε ὁ ὑψηλόφρων ἐπιγινώσκει οἷα τά ἑαυτοῦ ἐλαττώματα, οὔτε ὁ ταπεινόφρων τά οἰκεῖα καλά. Καλύπτει γάρ, τόν μέν, ἄγνοια φαύλη· τόν δέ, θεάρεστος.\n\n(λζ΄) Τοῖς ἰσοτίμοις ὁ ὑπερήφανος ἐν καλοῖς παραμετρεῖσθαι οὐ βούλεται· ἐν δέ τοῖς ἐναντίοις, πρός τούς ὑπερέχοντας, φορητόν τό ἑαυτοῦ παραβαλλόμενον ἡγεῖται ἐλάττωμα.\n\n(λη΄) Ὁ μέν ψόγος στεῤῥάν· ὁ δέ ἔπαινος, ἔκλυτον τήν ψυχήν ἀπεργάζεται καί νωθροτέραν πρός τά καλά.\n\n(λθ΄) Ὑπόστασις μέν πλούτου, χρυσός· ἀρετῆς δέ, ταπείνωσις. Ὡς οὖν ὁ χρυσοῦ ἀπορῶν πένης ἐστί, κἄν μή τοῖς ἔξωθεν φαίνηται· οὕτω ταπεινώσεως ἄνευ, ἐνάρετος οὐκ ἔσται ὁ ἀγωνιζόμενος.\n\n(μ΄) Χρυσοῦ δίχα, ὥσπερ ἔμπορος οὐ πέφυκεν ἔμπορος, κἄν λίαν πρός ἐμπορίαν ἐστίν ἐπιτήδειος· οὕτως οὐδέ ταπεινοφροσύνης χωρίς, ἐν κατασχέσει τῶν τῆς ἀρετῆς ἡδέων εὑρεθήσεται ὁ ἀσκούμενος, κἄν πάντη τῇ ἑαυτοῦ νουνεχείᾳ θαῤῥῇ.\n\n(μα΄) Τῇ ταπεινοφροσύνῃ ὁ ἀνιών, κατώτερος τοῦ ἑαυτοῦ φρονήματος γίνεται· ἀνώτερος δέ, ὁ ἐκείνης χωρίς, ὅς οὐδέ παραμετρεῖσθαι τοῖς ἐλαχίστοις ἑκουσίως ἀνέχεται· καί διά τοῦτο ἐν ταῖς πρωτοκλισίαις τό λυπηρόν ἐπιδείκνυται. ( (μβ΄) Καλόν τῷ ἀγωνιστῇ φρονεῖν μέν ἥττονα τῆς ἐργασίας αὐτοῦ, πράττειν δέ κρείττονα τῆς δειλίας αὐτοῦ. Οὕτω γάρ ἄν καί ἀνθρώποις αἰδέσιμος, καί Θεῷ ἐργάτης εὑρίσκεται ἀνεπαίσχυντος. (μγ΄) Ἤ κατορθοῦσθαι δεῖ πρός πάσας τάς ἐντολάς τοῦ Θεοῦ, ἤ μιᾶς ἀντιποιεῖσθαι τῆς ταπεινοφροσύνης, τόν δεδοιότα μή ξενόν τῶν τῷ νυμφῶνι ἀνακειμένων ὀφθῆναι.","english":"(33) Neither does the high-minded man recognize what his own defects are, nor does the humble-minded man recognize his own good qualities. For the one is covered by a base ignorance, the other by a God-pleasing one.\n\n(34) The proud man does not wish to be measured against his equals in good things; but in adverse circumstances, compared with those who surpass him, he considers his own defect endurable.\n\n(35) Reproof makes the soul firm; praise makes it slack and more sluggish toward good things.\n\n(36) The substance of wealth is gold; of virtue, humility. Therefore, just as the poor man who lacks gold is poor, even if it does not appear so from external things, so without humility the struggling man will not be virtuous.\n\n(37) Just as without gold a merchant is not by nature a merchant, even if he is very well suited for trade, so too without humility-mindedness the ascetic will not be found in the possession of the pleasures of virtue, even if he trusts entirely in his own prudence.\n\n(38) He who ascends by humility-mindedness becomes lower than his own opinion of himself; but he who is without it becomes higher—the one who does not willingly endure to be measured even against the least, and for this reason displays his grievousness in the chief seats.\n\n(39) It is good for the contender to think himself less than his own labor, and to do better than his own cowardice. For thus he will be found both reverend among men and an unashamed worker for God.\n\n(40) Either one must succeed in all the commandments of God, or one must lay claim to the single virtue of humility-mindedness—for the one who fears lest he be seen as a stranger to those who are reclining in the bridal chamber.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"(μδ΄) Μίξον τῇ ἁπλότητι τήν ἐγκράτειαν· καί σύζευξον τῇ ταπεινοφροσύνῃ ἀλήθειαν, καί ὀφθείσῃ δικαιοσύνῃ συνέστιος· ᾗ ὡς ἐπί τραπέζης, ἄλλη πᾶσα φιλεῖ ἐπισυνάγεσθαι ἀρετή.\n\n(με΄) Τυφλή τῆς ταπεινοφροσύνης χωρίς ἡ ἀλήθεια. Διά τοῦτο καί τῇ ἀντιλογίᾳ χρῆται παιδαγωγῷ, ἐρεῖσαι μέν αὐτῇ ἐπί τι μοχθούσῃ, μή εὑρισκούσῃ δέ, εἰ μή τό τῆς μνησικακίας ὀχύρωμα.\n\n(μστ΄) Ἥθος χρηστόν, ὡραιότητα μαρτυρεῖ ἀρετῆς· μελῶν δέ εὐστάθεια, εἰρηναίαν ψυχήν.\n\n(μζ΄) Πρῶτον μέν καλόν, τό ἐν μηδενί μέρει πταίειν. Δεύτερον δέ, τό μή αἰδοῖ κατακαλύπτειν τό σφάλμα αὐτοῦ· μή τε μήν, ἀναιδεύεσθαι ἐν αὐτῷ, μᾶλλον δέ ταπεινοῦσθαι, καί κατηγορούμενον ἑαυτοῦ συγκατηγορεῖν, καί δέχεσθαι ἀσμένως τό ἐπιτίμιον. Τούτου δέ μή γινομένου, ἀνίσχυρον ἅπαν τό τῷ Θεῷ προφερόμενον. (μη΄) Πρός τῇ ἑκουσίῳ κακοπαθείᾳ, χρή καί τήν ἀκούσιον καταδέχεσθαι· τήν ἐκ διαβολῶν λέγω, ζημιῶν τε καί ἀσθενειῶν. Ταῦτα γάρ ὁ μή καταδεχόμενος, ἀλλά δυσπετῶν, ὅμοιός ἐστι τῷ μή μετά ἁλός, μετά δέ μέλιτος μόνου βουλομένου ἐσθίειν τόν ( ἄρτον αὐτοῦ· ὅς οὐ πάντοτε μέν τήν ἡδονήν ἔχει σύντροφον, τόν δέ κόρον ἀεί γείτονα κέκτηται.","english":"(44) Mix self-control with simplicity, and join truth to humility, and you will be seen to be a table-companion of righteousness; and at her table, as it were, every other virtue loves to gather together.\n\n(45) Truth without humility is blind. Therefore it uses contradiction as a pedagogue, striving to establish itself on something, but finding nothing except the stronghold of resentment.\n\n(46) A good character bears witness to the beauty of virtue; and the steadiness of the members, to a peaceful soul.\n\n(47) First, it is good to stumble in no part. Second, not to cover one's own fault with shame, nor yet to be shameless in it, but rather to be humbled, and when accused to accuse oneself along with it, and to accept the penalty gladly. But if this does not happen, everything that is offered to God is without strength. (48) In addition to voluntary hardship, one must also accept involuntary hardship—I mean that which comes from slanders, losses, and illnesses. For the one who does not accept these but chafes at them is like a man who wants to eat his bread not with salt but with honey alone; such a man does not always have pleasure as his companion, but always has satiety as his neighbor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"(μθ΄) Δεσπότης ὤν, δούλου σχῆμα περιβαλλόμενος φαίνεται, ὁ τό διεῤῥωγός πλύνων τοῦ πλησίον λόγοις ἐνθέοις ἱμάτιον, ἤ καταῤῥάπτων ταῖς μεταδόσεσι. Σκοπείτω δέ ὁ τοῦτο ποιῶν, μή ποτε διά τό ὡς δοῦλος τοῦτο τελεῖν, προσαπολέσῃ σύν τῷ μισθῷ, καί τό προσόν αὐτῷ τῆς ἐξουσίας διά κενοδοξίας ἀξίωμα.\n\n(ν΄) Ὥσπερ ἡ πίστις ἐλπιζομένων ὑπόστασις πέφυκεν, οὕτω ψυχῆς μέν, ἡ φρόνησις· ἀρετῆς δέ, ἡ ταπείνωσις. Καί θαῦμα, πῶς τά αὐτοτελῆ, τῶν συμβεβηκότων δίχα ἀτελῆ καθεστήκασι.\n\n(να΄) Κύριος φυλάξοι τήν εἴσοδόν σου, φησί, καί τήν ἔξοδόν σου· τήν τῶν βρωμάτων δηλονότι καί τῶν ῥημάτων, τῇ ἐγκρατείᾳ. Ἐγκρατῶς γάρ ὁ ἔχων περί τήν τῶν βρωμάτων καί ῥημάτων εἴσοδόν τε καί ἔξοδον, ἐπιθυμίαν μέν τήν ἐξ ὀφθαλμῶν ἀποδιδράσκει· θυμόν δέ τήν ἐξ ἀπονοίας καταπραΰναι, ὧν δεῖ καί πρό πάντων ποιεῖσθαι τήν ἐπιμέλειαν τόν ἀγωνιζόμενον, παντί τρόπῳ σπουδαστέον. Ἐν τούτοις γάρ, τό μέν πρακτικόν ἔῤῥωται· τό δέ θεωρητικόν, ἐστερέωται. (νβ΄) Τινές δέ περί τήν εἴσοδον τῶν βρωμάτων, πολλήν ποιοῦνται τήν ἐπιμέλειαν· περί δέ ἔξοδον τῶν ῥημάτων, ἀμελῶς διατίθενται. Οἱ τοιοῦτοι οὐκ ἐπίστανται πράγειν θυμόν μέν ἀπό καρδίας, ἐπιθυμίαν δέ ἀπό σαρκός, κατά τήν Ἐκκλησιαστήν· δι᾿ ὧν ἡ καθαρά καρδία κτίζεσθαι εἴωθε παρά τοῦ καινουργοῦντος Πνεύματος.","english":"(49) Though he is a master, he is seen to put on the form of a slave, washing the garment of his neighbor that has been torn, by divine words, or stitching it up by sharing them. But let the one who does this consider, lest perhaps because he accomplishes this as a slave, he lose along with his reward also the dignity of authority that belongs to him, through vainglory.\n\n(50) Just as faith is by nature the substance of things hoped for, so prudence is the substance of the soul, and humility the substance of virtue. And it is a wonder how things that are complete in themselves become incomplete without the things that accompany them.\n\n(51) The Lord, it says, will guard your entrance and your exit—clearly, by self-control, your entrance and exit of foods and of words. For the one who keeps self-control in the entrance and exit of foods and words escapes the desire that comes from the eyes, and calms the anger that comes from folly; and the one who strives must make it his care before all things to attend to these. For in these things, the practical faculty is strengthened, and the contemplative faculty is made firm. (52) But some take great care concerning the entrance of foods, yet are carelessly disposed concerning the exit of words. Such people do not know how to put away anger from the heart and desire from the flesh, according to Ecclesiastes; through these things the pure heart is accustomed to be built by the Spirit who makes all things new.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"(νγ΄) Τό μέν τῶν βρωμάτων ἀπέριττον, περί τήν ἥττω τρυφῆς ποιότητα· τό δέ τῶν ῥημάτων ἀνέγκλητον, περί τήν κρείττω τῆς σιωπῆς ποσότητα εὑρεθήσεται.\n\n( (νδ΄) Πύρωσον τούς νεφρούς σου ἀσιτίᾳ βρωμάτων, καί ἔτασον τήν καρδίαν σου ἐγκρατείᾳ ῥημάτων, καί ἕξεις πρός ὑπηρεσίαν καλῶν, τό, ἐπιθυμητικόν τε καί θυμικόν.\n\n(νε΄) Ἡ μέν τῶν ὑπογαστρίων ἡδονή καταπίπτει ἐν ἀσκουμένοις, τοῦ σώματος παρακμάσαντος· ἔτι δέ παραμένει τοῦ φάρυγγος, τῷ μή φθάσαντι ταύτην ἐνδίκως κολάσαι. Σπουδάσαι οὖν χρή διά τῆς αἰτίου, τοῦ αἰτιατοῦ τόν ὀνειδισμόν ἀποτρίψασθαι, ὡς ἄν μή ξένος ἐκεῖσε τῆς κατά τήν ἐγκράτειαν ἀρετῆς εὑρεθείς, αἰσχυνθῇς.\n\n(νστ΄) Ἀναγκαῖον εἰδέναι τόν ἀσκητήν, πότε καί τίσι βρώμασι δεῖ ὡς ἐχθρόν τρέφειν τό σῶμα αὐτοῦ· πότε δέ ὡς φίλον παρακαλεῖν καί πάλιν παραμυθεῖσθαι ὡς ἀσθενῆ· ἵνα μή λάθῃ τά μέν τοῦ ἀσθενοῦς, τῷ φίλῳ· τά δέ τοῦ φίλου παρατιθείς τῷ ἐχθρῷ· καί ἑκατέρους ὡς σκανδαλίσας, καιρῷ πειρασμοῦ εὑρήσει πολεμοῦντας αὐτόν.","english":"(53) The simplicity of foods will be found to concern the inferior quality of luxury; but the blamelessness of words will be found to concern the superior measure of silence.\n\n(54) Set your kidneys on fire by abstinence from foods, and test your heart by self-control in words, and you will have the desiring and the irascible parts ready for the service of good things.\n\n(55) The pleasure of the belly's parts falls away in those who practice asceticism, when the body has passed its prime; but it still remains in the throat, for one who has not rightly punished it beforehand. One must therefore be eager, through the cause, to wipe away the reproach of the effect, so that you may not be put to shame, having been found there a stranger to the virtue of self-control.\n\n(56) The ascetic must know when and with what foods he ought to feed his body as an enemy; and when again to encourage it as a friend and to comfort it as weak; lest he unwittingly assign the things of the weak to the friend, and the things of the friend to the enemy, and, having scandalized both, find them fighting against him in a time of trial.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"(μζ΄) Ὅταν τῆς τρυφῆς τήν τροφήν ὁ τρεφόμενος προτιμοτέραν ποιήσηται, τότε ἡ τῶν δακρύων ἐπιδημήσασα χάρις αὐτῷ, παρακαλεῖν ἄρχεται καί ἄλλης πάσης ἡδύτητος ἐπιλανθάνεσθαι, ὡς ἤδη τούτων καταποθείσης ἀσυγκρίτῳ ἡδύτητι.\n\n(νη΄) Τῷ μέν πλατυνομένῳ συνεστάλη τά δάκρυα· ἐξεβλύθη δέ ταῦτα, τῷ τήν στενήν ὁδόν ἀγαπήσαντι.\n\n(νθ΄) Οὐκ ἔστιν λύπης ἐκτός, οὔτε ἁμαρτωλός, οὔτε δίκαιος· ἀλλ᾿ ὁ μέν, ὅτι μή πάντη ἀπέλιπεν τό κακόν· ὁ δέ, ὅτι οὔπω κατέλαβε τό ὄντως καλόν. (ξ΄) Τῶν ἐφ᾿ ἡμῖν μέν κατά δύναμιν ἀρεταί, εὐχή καί σιωπή· τῶν οὐκ ἐφ᾿ ἡμῖν δέ, ἀλλ᾿ ὡς τά πολλά τῆς τοῦ σώματος κατασκευῆς, ( νηστεία καί ἀγρυπνία εἰσίν. Ὅπερ οὖν τῷ ἀγωνιστῇ εὐληπτότερον, τοῦτο μετέρχεσθαι χρή. (ξα΄) Οἶκος μέν εὐχῆς, ἡ ὑπομονή· περικρατεῖται γάρ ἐν αὐτῆ· χρῆμα δέ, ἡ ταπείνωσις· τρέφεται γάρ δι᾿ αὐτῆς. (ξβ΄) Λόγους μή καρτερῶν, ἐπαίνοις οὐ τιμηθήσῃ· πρό δέ τῆς ἡδονῆς τήν ὀδύνην ἀποσκοπῶν, ἐκφεύξῃ ταύτης τό λυπηρόν. (ξγ΄) Μή δεσμευθῇς τῷ μικρῷ, καί οὐ δουλεύσεις τῷ μείζονι· οὐ γάρ πέφυκε τό μεῖζον κακόν πρό τοῦ μικροῦ διαπλάττεσθαι. (ξδ΄) Ἀφορῶν πρός, τά μείζω, φοβερός ἔσῃ τοῖς ἥττωσιν· εὐκαταφρόνητος δέ τούτοις ὀφθείσῃ, πρός ἐκεῖνα ἀπειρηκώς.","english":"(47) When the one who is nourished makes food preferable to luxury, then the grace of tears, having come upon him, begins to console him and to make him forget every other sweetness, as these have already been swallowed up by an incomparable sweetness.\n\n(58) To the one who is enlarged, tears have been contracted; but they have gushed forth for the one who has loved the narrow way.\n\n(59) Neither the sinner nor the righteous man is without grief; but the one, because he has not entirely abandoned evil; the other, because he has not yet attained the truly good. (60) The virtues that are in our power according to our strength are prayer and silence; but those that are not in our power, but for the most part depend on the constitution of the body, are fasting and vigil. Therefore the contestant must pursue whatever is more easily grasped by him. (61) The house of prayer is endurance; for he is held fast in it; and its possession is humility; for he is nourished by it. (62) Not enduring words, you will not be honored with praises; but looking ahead to the pain before the pleasure, you will escape its distress. (63) Do not be bound by the small thing, and you will not be enslaved to the greater; for the greater evil is not naturally formed before the small. (64) Looking toward the greater things, you will be fearsome to the lesser; but you will be seen as contemptible by these, having failed with regard to those.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"(ξε΄) Οὐ δυνήσῃ ἐπί τάς μείζους φθάσαι τῶν ἀρετῶν, μή τῶν κατά δύναμιν καταλαβών τήν ἀκρότητα.\n\n(ξστ΄) Ἐν οἷς κρατεῖ ἔλεος καί ἀλήθεια, ἐν ἐκείνοις καί πᾶν εἴ τι θεάρεστον. Ἡ μέν γάρ οὐδένα κρίνει ἐλέους χωρίς· τό δέ φιλανθρωπεύεται ἐν οὐδέν ἀληθείας ἐκτός.\n\n(ξζ΄) Τῇ ἁπλότητι κερασάμενος τήν ἐγκράτειαν, ἐν περιλήψει γενήσῃ τῆς ἐκεῖθεν μακαριότητος.\n\n(ξη΄) Οὐ κόψῃς πάντα τά πολεμοῦντά σε πάθη, εἰ μή πρότερον τήν γῆν, ἐξ ἧς ἐτρέφοντο, ἐάσῃς ἀνήροτον.\n\n(ξθ΄) Οἱ μέν, τήν τοῦ σώματος μόνον ὕλην ἐκκαθάραι σπεύδουσιν· ( οἱ δέ, καί τήν τῆς ψυχῆς. Οἱ μέν γάρ πρός μόνην τήν κατ᾿ ἐνέργειαν ἁμαρτίαν ἰχύν ἔλαβον· οἱ δέ καί πρός τό πάθος· πρός δέ τήν ἐπιθυμίαν πάνυ ἐλάχιστοι.\n\n(ο΄) Ὕλην πονηρά, σώματος μέν ἐμπάθεια, ψυχῆς δέ ἡδυπάθεια, προσπάθεια δέ τοῦ νοός. Κατηγορεῖται δέ τῆς μέν ἀφή, τῆς δέ αἱ λοιπαί αἰσθήσεις, τῆς δέ τελευταίας ἐναντία διάθεσις.\n\n(οα΄) Ὁ μέν ἡδυπαθής πλησίον ἐστί τοῦ ἐμπαθοῦς· ὁ δέ προσπαθής, τοῦ ἡδυπαθοῦς· μακράν δέ ἀμφοτέρων ὁ ἀπαθής.","english":"(66) You will not be able to reach the greater of the virtues unless you have grasped the height of those within your power.\n\n(67) In those where mercy and truth prevail, there also is everything that is pleasing to God. For the one judges no one without mercy, and the other shows love to no one apart from truth.\n\n(68) Having mingled self-control with simplicity, you will be encompassed by the blessedness that comes from there.\n\n(69) You will not cut off all the passions that war against you unless you first leave untilled the ground from which they were nourished.\n\n(70) Some hasten to purify only the matter of the body; others also that of the soul. For some have gained strength only against sin in act; others also against the passion; but against the desire, very few indeed.\n\n(71) Evil matter is, for the body, impassionedness; for the soul, pleasant-feeling; and for the mind, attachment. And the first is accused by touch, the second by the remaining senses, and the last by a contrary disposition.\n\n(72) The one who feels pleasant-feeling is near to the impassioned one; the attached one is near to the pleasant-feeling one; but the dispassionate one is far from both.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"(οβ΄) Ἐμπαθής ἐστιν ὁ τό ἁμαρτητικόν ἔχων τοῦ λογισμοῦ βιαιότερον, κἄν τέως μή ἁμαρτάνει ἐκτός. Ἡδυπαθής δέ ὁ τήν ἐνέργειαν τῆς ἁμαρτίας ἔχων ἀσθενεστέραν τοῦ λογισμοῦ, κἄν πάσχῃ ἐντός. Προσπαθής δέ ὁ τῇ ἐλευθερίᾳ, μᾶλλον δέ τῇ δουλείᾳ τῶν μέσων, προσκείμενος· ἀπαθής δ᾿ ἄν εἴη ὁ τούτων πάντων τήν διαφοράν ἀγνοῶν.\n\n(ογ΄) Ἀπόλλυται ἐκ ψυχῆς ἐμπάθεια μέν διά νηστείας καί προσευχῆς, ἡδυπάθεια δέ δι᾿ ἀγρυπνίας καί σιωπῆς, ἡ δέ προσπάθεια διά ἡσυχίας καί προσοχῆς· ἀπάθεια δέ συνίσταται ἐκ μνήμης Θεοῦ.\n\n(οδ΄) Τῆς ἀπαθείας ἀπό χειλέων, κηρία μέλιτος, οἷα οἱ λόγοι τῆς αἰωνίου ζωῆς ἀποστάζουσι. Τίς οὖν ἀξιωθείη τοῖς χείλεσιν ἐκείνοις προσάψαι τά ἴδια, καί μασθῶν ἀνά μέσον αὐτῆς αὐλισθῆναι, καί ὀσμῆς ἡδείας μεταβαλεῖν ἱματίων ἐκείνης; τουτέστι, νόμοις ἐνηδυνθῆναι τῶν ἀρετῶν, τῶν ὑπέρ πάντα φησί τά ἀρώματα ὄντα τῆς αἰσθητῆς διαγνώσεως.\n\n( (οε΄) Τοῦ μέν ὁρωμένου σώματος, πᾶσα ψυχή γυμνωθήσεται· τοῦ δέ τῆς ἁμαρτίας, οἱ τῆς ἐνταῦθα ζωῆς ὀλίγοι τῶν ἡδέων προσαπολαύσαντες. (οστ΄) Νεκροί μέν ἐκ ζώντων πάντες ὀφθήσονται· νεκρωθήσονται δέ τῇ ἁμαρτίᾳ μόνοι οἱ ἐκ διαθέσεως ταύτην μισήσαντες. (οζ΄) Τίς ἑαυτόν πρό τοῦ κοινοῦ θανάτου τοῦ σώματος ἴδοι τῆς ἁμαρτίας γυμνόν; καί τίς ὁ γνούς αὐτόν τε καί τήν ἰδίαν φύσιν, ὁποία ἐστί πρό τῆς μελλούσης γυμνώσεως;","english":"(72) A person is emotionally attached [to sin] when the sin-prone element of his reason is stronger, even if for the time being he does not actually sin outwardly. A person is pleasure-attached when the actual working of sin is weaker than his reason, even if he suffers it inwardly. A person is attachment-prone when he cleaves to the freedom—or rather the slavery—of indifferent things. And a person would be free from passion when he does not know the difference between all these things.\n\n(73) Emotional attachment is destroyed from the soul through fasting and prayer; pleasure-attachment through vigil and silence; and attachment through stillness and attentiveness. Freedom from passion is established by the remembrance of God.\n\n(74) From the lips of freedom from passion drip honeycombs of honey, such as are the words of eternal life. Who then would be deemed worthy to touch his own lips to those lips, and to lodge between her breasts, and to change his garments with the sweet fragrance of that one? That is, to take delight in the laws of the virtues, which, he says, are beyond all the spices of sensible perception.\n\n(75) Every soul will be stripped of the visible body; but of the body of sin, only those few who have here in this life enjoyed its pleasures in addition. (76) All will be seen as dead, out of the living; but only those who have hated sin from a settled disposition will be put to death to sin. (77) Who would see himself stripped of sin before the common death of the body? And who is he who knows himself and his own nature, what it is before the coming stripping?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"Τοῦ αὐτοῦ.\n\nΨυχήν ἔρωτι νυμφικῷ τετρωμένην, Εὐχή συνάπτειν οἶδεν ὦδε νυμφίῳ.\n\n(οη΄) Τοῦ αἰσθητοῦ τε καί νοεροῦ φωτός ἡ λογική ἐν μεθορίῳ κειμένη ψυχή, διά μέν τούτου, ὁρᾷν καί πράττειν τά τοῦ σώματος ἐπετράπη· δι᾿ ἐκείνου δέ, πράττειν τά τοῦ πνεύματος. Ἀλλ᾿ ἐπειδή ἠμαυρώθη μέν αὐτῇ ἐκεῖνο, ἐτρανώθη δέ τοῦτο, διά τήν ἀρχῆθεν συνήθειαν, εἰ μή ὅλως μετά τοῦ νοεροῦ ἐν τῇ εὐχῇ γένηται, ὁλικῶς τοῖς θείοις ἐνατενίζειν οὐ δύναται. Ἀνάγκη δέ εἶναι αὐτήν ἐν μεταιχμίῳ\n\nσκότους καί φωτός· κατά σχέσιν μέν τούτου, κατά δέ φαντασίαν ἐκείνου ἀναστρεφομένην.\n\n(οθ΄) Συμπαραμενέτω τῷ νῷ ἡ εὐχή, ὡς ἐν ἡλίῳ ἀκτίς· ἧς ἄνευ αἱ κατ᾿ αἴσθησιν μέριμναι, οἷά τινες ἄνυδροι νεφέλαι περιπετόμεναι, τόν νοῦν εἴργουσι τῆς οἰκείας λαμπρότητος.\n\n(π΄) Ἔνδον τῆς κατά τήν εὐχήν στενῆς πύλης, νοῦς παθητικός ( οὐ δύναται εἰσελθεῖν, πρό τοῦ τήν κατά σχέσιν ἀπολιπεῖν μέριμναν· περί δέ τά περισκήνια ἐκείνης, ὀδυνηθήσεται διά παντός ἀσχολούμενος. (πα΄) Δύναμις μέν εὐχῆς πείνα βρωμάτων ἑκούσιος· πείνης δέ, τό μήτε ὁρᾷν, μήτε ἀκούειν, ὅτι μή πᾶσα ἀνάγκη, τῶν ἐγκοσμίων οὐδέν. Τούτων ὁ μή ποιούμενος πρόνοιαν, τό μέν τῆς νηστείας οὐκ ἐστερέωσεν οἰκοδόμημα· τό δέ τῆς εὐχῆς ἐν αὐτῇ περιῤῥαγῆναι ἐποίησεν.","english":"The same.\n\nPrayer knows how to join to the bridegroom here a soul wounded with bridal love.\n\n(78) The rational soul, lying in the borderland between sensible and intelligible light, was permitted through the former to see and do the things of the body, and through the latter to do the things of the spirit. But since, because of habit from the beginning, the latter has been dimmed for it and the former made clear, unless it becomes wholly with the intelligible in prayer, it cannot wholly gaze upon divine things. And it must be in the borderland between darkness and light, dwelling in relation to the latter and in imagination of the former.\n\n(79) Let prayer remain together with the mind, as a ray in the sun; without it, the cares of sense, like some waterless clouds flitting about, keep the mind from its own brightness.\n\n(80) A passive mind cannot enter within the narrow gate of prayer before it has abandoned the care that is according to relation; but around its outer precincts it will be pained, forever busied. (81) The power of prayer is a voluntary hunger for foods; and of hunger, the not seeing and not hearing anything of the things of the world, except when there is every necessity. The one who takes no forethought for these has not deprived the building of fasting, but has caused that of prayer to be broken down in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"(πβ΄) Ἀπέριττος εἰ μή ἐκ πάντων ὁ νοῦς τῶν κατ᾿ αἴσθησιν γένηται, ἀνωφερής γενέσθαι οὐ δύναται, καί τό οἰκεῖον γνωρίσαι ἀξίωμα. (πγ΄) Ἔξω μέν ποιεῖται τῆς ψυχῆς ἡ εὐχή, πάντας τούς ἐχθραίνοντας αὐτῇ λογισμούς, δυναμουμένη τοῖς δάκρυσιν· ἀντεισάγει δέ τούτους ὁ μετεωρισμός τοῦ νοός, νόμῳ εὐτραπελίας ἐνδυναμούμενος· ἥν ὁ ἐξορίζων, συνεξόριστον καί τό παναίτιον πεποίηκε τῆς παῤῥησίας κακόν. (πδ΄) Ἡμέρας μέν σύμβολον ἡ νηστεία, διά τό ἔκδηλον· νυκτός δέ διά τό ἄδηλον, ἡ εὐχή. Ἑκατέραν οὖν τούτων ἐν ἑκατέρᾳ ἐνδίκως ὁ μετερχόμενος, πρός τήν τῶν κατασκόπων ἀπαντήσεται πόλιν, ἐν ᾗ ἀπέδρα ὀδύνη, λύπη καί στεναγμός ἐν Χριστῷ.\n\n(πε΄) Ἡ πνευματική ἐργασία, καί σωματικοῦ ἔργου ἐκτός συνίστασθαι πέφυκε. Μακάριος οὖν ὁ κρείσσονα τοῦ ἐνύλου ἔργου, τήν ἄϋλον ἡγησάμενος ἐργασίαν. Δι᾿ αὐτῆς γάρ τήν τοῦ ἔργου ἐπλήρωσεν ἔλλειψιν, ζήσας τήν κεκρυμμένην ζωήν τῆς εὐχῆς καί φανεράν τῷ Θεῷ.\n\n( (πστ΄) Ὑπομένειν μέν ἡμᾶς τῇ πίστει παρακαλεῖ ὁ Ἀπόστολος· χαίρειν τῇ ἐλπίδι, τῇ προσευχῇ προσκαρτερεῖν, ἵνα τό τῆς χαρᾶς ἡμῖν παραμείνῃ καλόν. Εἰ δέ τοῦτο, ἄρα ὁ μή ὑπομένων, οὐ πιστός· ὁ δέ οὐ χαίρων, οὐκ εὔελπις· ἀπεβάλετο γάρ τήν αἰτίαν τῆς χαρᾶς προσευχήν, ἐν τῷ μή προσκαρτερεῖν ἐν αὐτῇ.","english":"(82) Unless the mind becomes free from all things perceived by sense, it cannot become upward-bearing, nor recognize its own dignity. (83) Prayer is placed outside the soul, [driving out] all the thoughts that are hostile to it, being strengthened by tears; but the elevation of the mind brings them back in, strengthened by the law of versatility; and he who banishes this has made the all-causing evil of boldness of speech to be banished along with it. (84) Fasting is a symbol of day, because of what is manifest; prayer is a symbol of night, because of what is hidden. He who rightly pursues each of these in each, then, will meet with the city of the scouts, in which pain, grief, and groaning have fled away in Christ.\n\n(85) Spiritual work is by nature established even apart from bodily work. Blessed, then, is he who has judged the immaterial work to be better than material work. For through it he fulfilled the deficiency of work, having lived the hidden life of prayer and made it manifest to God.\n\n(86) The Apostle exhorts us to endure in faith, to rejoice in hope, to persevere in prayer, so that the good of joy may remain for us. But if this is so, then he who does not endure is not faithful; and he who does not rejoice is not of good hope; for he has cast away prayer, the cause of joy, by not persevering in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"(πζ΄) Εἰ τοῖς ἐγκοσμίοις λογισμοῖς ὁ νοῦς ἐξ ἀρχῆς συναναστραφείς, τοσαύτην ἐν αὐτοῖς τήν φιλίαν ἐκτήσατο, πόσην οὐκ ἄν οἰκειότητα σχῇ ἐν εὐχῇ συνεχεῖ· καί γάρ ἐν οἷς, φησί, χρονίζει, ἐν αὐτοῖς καί πλατύνεσθαι εἴωθεν. (πη΄) Ὥσπερ τοῦ ἰδίου οἰκητηρίου πάλαι διαιρεθείς ὁ νοῦς, τῆς ἐκείνου λαμπρότητος ἐπελάθετο· οὕτω δεῖ τοῦτον αὖθις ἐν λήθῃ τῶν ὦδε γενόμενον, πρός ἐκείνην ἀναδραμεῖν δι᾿ εὐχῆς.\n\n(πθ΄) Καθάπερ νήπιον πρός μαστούς ἐναποψυγέντας μητρός, οὕτως εὑρεθήσεται νοῦς πρός εὐχήν τήν μή δυναμένην παρακαλέσαι αὐτόν· πρός δέ τήν ἄλλως ἔχουσαν, ὡς παιδίον τό ὑφ᾿ ἡδονῆς ἐναφυπνοῦν ἐν ταῖς ἀγκάλαις αὐτῆς. ( ΄) Ἐκεῖ φησίν, ἐν τῇ πενθίμῳ δηλονότι εὐχῇ τῆς ἐναρέτου ζωῆς, κατά τήν ἐν τῷ Ἄσματι φήσειε νύμφην καί ἡ εὐχή πρός τόν ἑαυτῆς ἐραστήν, δώσω τούς μαστούς μου σοί, εἰ ὁλικῶς μοι διατεθῇς. ( α΄) Φιλίαν πρός τήν εὐχήν οὐ δύναται κτήσασθαι, ὁ μή πᾶσαν ὕλην ἀπαρνησάμενος, πλήν τροφῆς καί σκέπης. Ἔξω τῶν ἄλλων γενοῦ ἐν εὐχῇ, ὁ θέλων μετά μόνου γενέσθαι τοῦ νοῦ.","english":"(87) If the mind, from the beginning conversing with worldly thoughts, acquired such great friendship for them, how much intimacy would it not have in continuous prayer? For, as it is said, in whatever things it lingers, in those same things it is accustomed also to expand. (88) Just as the mind, long separated from its own dwelling place, has forgotten its brightness, so it must again, coming to be in forgetfulness of things here, run back to that brightness through prayer.\n\n(89) Just as an infant is found toward its mother's breasts that have gone cold, so will the mind be found toward prayer that cannot comfort it; but toward one that is otherwise disposed, as a child that slumbers from pleasure in her arms. (90) There, he says—in the mournful prayer, clearly, of the virtuous life—as the bride in the Song would say, prayer also to its own lover: I will give my breasts to you, if you are wholly disposed toward me. (91) He cannot acquire friendship with prayer who has not renounced all matter, except food and covering. Be outside of all other things in prayer, you who wish to be with the mind alone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"( ( β΄) Τοῦ θεοφιλοῦς μαρτύριον, εὐχή μονολόγιστος· λόγος δέ καίριος, ἔμφρονος λογισμοῦ· μονοειδής δέ γεῦσις, τῆς ἐλευθέρας εἴη αἰσθήσεως. Ἐν τούτοις οὖν τοῖς τρισίν, ἐῤῥῶσθαι τά τῆς ψυχῆς λέγεται.\n\n( γ΄) Λειανθῆναι δεῖ καλῶς καί ἀπαλυνθῆναι, ὥσπερ τῶν παίδων, τήν φύσιν τοῦ εὐχομένου, ὡς ἄν κατά τήν ἐκείνων, εὐείκτως δέξηται τήν ἐκ τῆς εὐχῆς ἐνταττομένην ἀνάπτυξιν. Διό μή ἀμέλει, ὁ συναφθῆναι ταύτῃ φιλῶν. ( δ΄) Οὐ πάντες τόν αὐτόν σκοπόν ἐν εὐχῇ κέκτηνται· ἄλλος μέν ἄλλον, καί ἄλλος δέ ἕτερον. Ὁ μέν γάρ εὔχεται, εἰ οἷόν τε, μετά τῆς εὐχῆς εἶναι τήν καρδίαν αὐτοῦ πάντοτε, καί πρός τό ὑπεραναβῆναι αὐτῆς· ὁ δέ ἵνα μή λογισμοῖς ἐν αὐτῇ περικόπτηται. Πάντες δέ εὔχονται, ἤ συντηρηθῆναι ἐν ἀγαθοῖς, ἤ μή συναπαχθῆναι κακοῖς.\n\n( ε΄) Εἰ ἐξ εὐχῆς, οὐδείς ἀταπείνωτος· συντρίβεται γάρ ὁ ἐν ταπεινώσει εὐχόμενος· οὐκ ἄρα ἐν ταπεινώσει προσεύχεται, ὁ ἔξωθεν θρασυνόμενος. ( στ΄) Πρός τήν χήραν, τήν πρός τόν ὠμόν τήν δίκην κινοῦσαν κριτήν, ἀφορῶν ὁ εὐχόμενος, οὐκ ἐκκακίσῃς διά τήν βραδυτῆτα τῶν ἀγαθῶν τῆς εὐχῆς. ( ζ΄) Οὐ παραμείνῃ σοι εὐχή, τῷ πρός τά συλλογιζόμενα ἔσωθεν, καί ὁμιλούμενα ἔξωθεν ἐμβραδύνοντι· ἡ αὐτή δέ ὀφθήσεται ὑποστρέφουσα, τῷ δι᾿ αὐτήν ὑποτεμνομένῳ τά πλείονα.","english":"(2) The testimony of one who loves God is a prayer of single utterance; a timely word is the mark of a prudent thought; and a single-form taste would belong to free perception. In these three things, then, the affairs of the soul are said to be made strong.\n\n(3) The nature of the one praying must be well smoothed and softened, like that of children, so that, in their manner, it may readily receive the unfolding that is wrought from prayer. Therefore do not be negligent, you who love to be joined to it. (4) Not all possess the same aim in prayer; one has one aim, and another has a different one. For one prays, if it be possible, that his heart be always with the prayer, and that he rise above it; another prays that he not be cut off within it by thoughts. But all pray either to be preserved in good things or not to be carried away with evils.\n\n(5) If it is from prayer, no one is without humility; for the one who prays in humility is crushed. Therefore the one who is bold outwardly does not pray in humility. (6) Looking to the widow who stirred up the case against the harsh judge, do not grow faint because of the delay of the good things of prayer. (7) Prayer will not remain with you if you linger over things reasoned within and conversed about outside; but the same prayer will be seen returning to the one who, for its sake, cuts off the greater part.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"( η΄) Εἰς λαγόνας ψυχῆς εἰ μή εἰσδύνουσι τά ῥήματα τῆς εὐχῆς, οὐκ ἄν εἰς τάς τοῦ προσώπου σιαγόνας τά δάκρυα περικλυσθῆναι συγχωρηθήσονται. ( ( θ΄) Ἀνατέλλουσι γεωργῷ μέν τά δάκρυα, μή κατ᾿ ὄψιν τῶν σπερμάτων ῥιφθέντων τῆς γῆς· μοναχῷ δέ τά δάκρυα ἀναβλύζουσιν, οὐκ ἀπονητί μετερχομένῳ τά ῥήματα τῆς εὐχῆς.\n\n(ρ΄) Κλείς οὐρανῶν βασιλείας εὐχή. Ταύτην ὁ κατέχων ὡς δεῖ, ὁρᾷ τά ἀποκείμενα ἀγαθά τοῖς φίλοις αὐτῆς. Μόνα δέ τά παρόντα περισκοπεῖ, ὁ παῤῥησίαν ἐν ἐκείνῃ μή ἐσχηκώς.\n\n(ρα΄) Οὐ δύναται ὁ νοῦς ἐν καιρῷ τῆς εὐχῆς μετά παῤῥησίας λέγειν πρός τόν Θεόν· Διέῤῥηξας τούς δεσμούς μου, σοί θύσω θυσίαν αἰνέσεως, εἰ μή δειλίας καί ῥαθυμίας, πολυυπνίας τε καί ἀδηφαγίας, ἐξ ὧν τό πταίειν, ἐπιθυμίᾳ τῶν κρειττόνων, ἀποῤῥαγῇ.\n\n(ρβ΄) Ἔξω τοῦ πρώτου καταπετάσματος ἵσταται, ὁ ἐν εὐχῇ ῥεμβόμενος· ἔνδοθεν γίνεται, ὁ μονολόγιστον ἐξανύων αὐτήν. Μόνος δέ εἰς τά Ἅγια τῶν ἁγίων παρέκυψεν, ὁ μετά τῆς εἰρήνης τῶν φυσικῶν λογισμῶν καί τά περί τῆς πάντα νοῦν ὑπερεχούσης [οὐσίας] διασκεπτόμενος, καί τινος ἐκεῖθεν φωτοφανείας καταξιούμενος.","english":"(8) If the words of prayer do not enter into the sides of the soul, tears will not be permitted to flood over onto the cheeks of the face. (9) Tears rise up for the farmer when the seeds have not been cast upon the face of the earth; tears gush forth for the monk when he does not pursue the words of prayer without toil.\n\n(100) Prayer is the key of the kingdom of heaven. The one who holds it as he ought sees the good things laid up for its friends. But he who has not obtained boldness in it looks only at the things present.\n\n(101) The mind cannot say to God with boldness in the time of prayer, \"You have broken my bonds; to you I will offer a sacrifice of praise,\" unless it has broken away from cowardice and sloth, from much sleep and gluttony, from which comes stumbling, by desire for the better things.\n\n(102) He who wanders in prayer stands outside the first curtain; he who accomplishes it with a single thought is within. But only he has peered into the Holy of Holies who, with the peace of natural thoughts, contemplates the things concerning the essence that surpasses all mind, and is deemed worthy of some light-appearance from there.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":208,"ref":"p208","source":"(ργ΄) Ὁπόταν ἀπό τῶν ἔξωθεν σχολάσασα ᾗ ἡ ψυχή, τότε οἷά τις φλόξ περικυκλώσασα ταύτην, ὡς σίδηρον καθάπαξ τῷ πυρί πεπυρακτωμένην ὅλην καθίστησι, καί ἔστι ψυχή μέν ἡ αὐτή, οὐκέτι δέ καί ἁπτή, ὡς οὐδέ ὁ πυρακτωθείς σίδηρος, ταῖς ἔξωθεν ἐπαφαῖς.\n\n(ρδ΄) Μακάριος ὁ ἐν τῷ βίῳ τούτῳ οὑτωσί θεωρηθῆναι ἀξιωθείς, καί τόν αὐτόν φύσει πήλινον ἀνδριάντα, χάριτι πύρινον κατιδών. (ρε΄) Τοῖς μέν εἰσαγομένοις οἷά τις δεσπότης, ὁ νόμος ἐπίκειται ( τῆς εὐχῆς· τοῖς προκόψασι δέ, ὡς ἔρως ὁ συνελαύνων πεινῶντα καθάπερ πολυτελῆ πρός ἑστίασιν.\n\n(ρστ΄) Τοῖς καλῶς τήν πρακτικήν μετερχομένοις, ποτέ μέν ἡ εὐχή νεφέλη καθάπερ ἐπισκιάζουσα, τούς καυστικούς ἀπείργει ἐξ αὐτῶν λογισμούς· ποτέ δέ σταγόνας οἷα δακρύων τούτους ἐπιψεκάζουσα, δείκνυσι τά πνευματικά θεωρήματα. (ρζ΄) ᾨδή μέν ἥδυσμα κιθάρας, τῆς κρουομένης ὑπό τινος ἔξωθεν εὑρεθήσεται· ψυχή δέ μή συνερχούσης αὐτῇ ἐν εὐχῇ τῆς ἐν πνεύματι μυστικῆς προσφωνήσεως, εὐκατάνυκτος οὐ πέφυκε δείκνυσθαι. Τό γάρ, Τί προσευξώμεθα καθό δεῖ οὐκ οἴδαμεν, καί τά ἑξῆς, εἰς τοῦτο ἐνάγει τόν προσευχόμενον.","english":"(103) Whenever the soul has become free from external things, then, like a flame encircling it, it makes it wholly like iron once for all made red-hot by fire; and the soul is the same, but no longer touchable, just as iron made red-hot is not, by external contacts.\n\n(104) Blessed is the one who in this life has been deemed worthy to be contemplated thus, and to behold the same statue, by nature clay, by grace fiery. (105) For those being introduced, the law of prayer lies upon them like a master; but for those advancing, it is like love driving on one who is hungry, as it were, to a lavish banquet.\n\n(106) For those who pursue the practical life well, prayer is sometimes like a cloud overshadowing and keeps back from them the burning thoughts; and sometimes, sprinkling drops as it were of tears upon them, it shows the spiritual contemplations. (107) A song will be found to be a sweetening of the lyre, struck by someone from outside; but a soul, when the mystical address in the Spirit does not come together with it in prayer, is not naturally shown to be easily brought to compunction. For the saying, \"We do not know what we should pray for as we ought,\" and what follows, leads the one praying to this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"Τοῦ αὐτοῦ.\n\nΦωτίζεται νοῦς γνωστικῆς θεωρίας Πρός ὕψος ἀρθείς, τοῖσδ᾿ ἐπεντυχών λόγοις. (ρη΄) Ἀναγκαῖον εἰδέναι τόν γνωστικόν, πότε ὁ νοῦς αὐτοῦ εἰς τήν χώραν τῶν νοημάτων ἐστίν· πότε δέ εἰς τήν τῶν λογισμῶν· καί πότε εἰς τήν κατ᾿ αἴσθησιν. Καί ἐν ταύτῃ πάλιν, εἰ ἐν τοῖς κατά καιρόν, ἤ ἐν τοῖς παρά καιρόν μᾶλλον εὑρίσκεται.\n\n(ρθ΄) Ἐν νοήμασιν οὐκ ὤν ὁ νοῦς ἐν λογισμοῖς πάντως ἐστίν· ἐν λογισμοῖς δέ ὤν, ἐν νοήμασιν οὐκ ἔστιν. Ἐν δέ τῇ αἰσθήσει γενόμενος, μετά πάντων ἐστίν. (ρι΄) Διά τοῦ νοήματος μέν ὁ νοῦς διέρχεται πρός τά νοητά· ( διά δέ τοῦ λογισμοῦ πρός τά λογικά ὁ λόγος· πρός δέ τήν πρακτικήν, διά τῆς φαντασίας ἡ αἴσθησις.\n\n(ρια΄) Εἰς ἑαυτόν ὁ νοῦς συναγόμενος, οὐδέν οὔτε τῶν κατά τόν λογισμόν θεωρεῖ· γυμνούς δέ νόας καί θείας αὐγάς, βλυζούσας εἰρήνην τε καί χάριν. (ριβ΄) Ἄλλο ὁ νοῦς τοῦ πράγματος, καί ἄλλο ὁ λόγος αὐτοῦ· καί ἕτερον τό ὑπό τήν αἴσθησιν ἀναγόμενον. Καί τό μέν ἔστιν οὐσία· τό δέ, συμβεβηκός· τό δέ, ἡ τοῦ ὑποκειμένου διαφορά.","english":"By the same author.\n\nThe intellect is illumined by gnostic contemplation when, raised to the height, it encounters these words. (108) The gnostic must know when his intellect is in the region of noemata, when in that of reasonings, and when in that which is according to sense-perception. And in this latter again, whether it is found in things according to season, or rather in things contrary to season.\n\n(109) When the intellect is not in noemata, it is entirely in reasonings; and when it is in reasonings, it is not in noemata. But when it has come to be in sense-perception, it is with all of them. (110) Through the noema the intellect passes to things intelligible; through the reasoning, the logos passes to things rational; and toward the practical, sense-perception passes through the imagination.\n\n(111) When the intellect is gathered into itself, it contemplates nothing of the things according to reasoning, but naked intellects and divine radiances, gushing forth peace and grace. (112) One thing is the intellect of the thing, and another is its logos; and another is that which is brought under sense-perception. And the one is substance; the other, accident; and the other, the difference of the subject.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"(ριγ΄) Πολλάς ὁδούς ἀνατέμνων ὁ νοῦς, ἀκόρεστος δείκνυται· πρός μίαν δέ συναγόμενος τῆς εὐχῆς, πρό τῆς ἐντελείας στενοχωρούμενος φαίνεται, λιπαρῶν τόν μέτοχον ἀπολυθῆναι, πρός τά ἀφ᾿ ὧν, ἐξελύληθεν. (ριδ΄) Ἄνωθεν ἠγμένος ὁ νοῦς, οὐκ ἀναδραμεῖται αὖθις ἐκεῖσε, εἰ μή τελείαν τῶν κάτω ποιήσηται καταφρόνησιν διά τῆς περί τά θεῖα σχολῆς. (ριε΄) Εἴ τε μή τήν ψυχήν σου δύνῃ μετά μόνων ποιῆσαι τῶν περί αὐτήν λογισμῶν, κἄν τό σῶμα σου μονάζειν ἀναγκάζον, τήν περί αὐτό ἀθλιότητα διά παντός ἐννοούμενος· οὕτω γάρ τῷ χρόνῳ ἐλέει Θεοῦ, καί πρός τό πρῶτον ἀναδραμεῖν δυνήσῃ τῆς εὐγενείας ἀξίωμα.\n\n(ριστ΄) Ὁ μέν πρακτικός ὑποτάσσειν εὐκόλως δύναται τόν νοῦν τῇ εὐχῇ· ὁ δέ θεωρητικός, τήν εὐχήν τῷ νοΐ. Ὁ μέν ἀπό τῶν φαινομένων συστέλλων σχημάτων τήν αἴσθησιν· ὁ δέ τήν ψυχήν πρός τούς ἐγκεκρυμμένους τοῖς ῥήμασι λόγους μεταβιβάζων. Καί ὁ μέν σωμάτων πείθει λόγους τόν νοῦν ἐννοεῖν· ὁ δέ ἀσωμάτων κατανοεῖν. Ἀσώματοι δέ εἰσι λόγοι σωμάτων, ἰδιότητές τε καί οὐσίαι αὐτῶν.","english":"(113) The intellect, cutting many paths, is shown to be insatiable; but when gathered to the one [path] of prayer, it appears constrained before perfection, longing for the participant to be released to the things from which it has been rolled away. (114) The intellect led from above will not run back there again unless it makes a perfect contempt of things below through devotion to divine things. (115) And if you are unable to make your soul dwell with only the thoughts that pertain to it—even though necessity compels your body to be solitary—always contemplating the wretchedness that surrounds it; for thus in time, by the mercy of God, you will be able also to run back to the first dignity of your nobility.\n\n(116) The practical man can easily subject the intellect to prayer; the contemplative man [subjects] prayer to the intellect. The one contracts the senses from the visible forms; the other transfers the soul to the reasons hidden in the words. And the one persuades the intellect to consider the reasons of bodies; the other to understand those of incorporeals. And the reasons of bodies are incorporeal—both their properties and their essences.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"( (ριζ΄) Ὅταν τόν νοῦν σου τῆς τῶν σωμάτων, καί βρωμάτων, καί χρημάτων ἡδυπαθείας ἐλευθερώσῃς, τότε καί ὅπερ ἄν ποιεῖς, δῶρον καθαρόν τῷ Θεῷ λογισθήσεται· ἀντιδοθήσεται δέ σοι τοῦ διανοιγῆναι τούς τῆς καρδίας σου ὀφθαλμούς, καί τρανῶς ἐμμελετᾷν τοῖς ἐγκεκρυμμένοις ἐν αὐτῇ νόμοις Θεοῦ, οἵτινες ὑπέρ μέλι καί κηρίον τῷ νοητῷ σου λογισθήσονται λάρυγγι, τῇ ἀπ᾿ αὐτῶν ἐκδιδομένῃ ἡδύτητι.\n\n(ριη΄) Οὐ δυνήσῃ σωμάτων καί χρημάτων, καί τῆς τῶν ἀναγκαίων βρωμάτων ἐπιθυμίας ὑπέρτερον ποιῆσαι τόν νοῦν, εἰ μή ἐν τῇ καθαρᾷ τῶν δικαίων χώρᾳ εἰσάξῃς αὐτόν· καθ᾿ ἥν, ἥ τε τοῦ θανάτου καί ἡ τοῦ Θεοῦ μνήμη ἐπαναβλαστήσασα, ἀπό γηΐνης καρδίας ἀπαλείψει πᾶν ἐνθυμίου ἀνάστημα. (ριθ΄) Οὐδέν οὔτε ἐννοίας θανάτου φοβερώτερον, οὔτε Θεοῦ μνήμης θαυμασιώτερον. Ἡ μέν γάρ ἐστι λύπης σωτηριούδους παρεκτική· ἡ δέ, εὐφροσύνης χαριστική. Ἐμνήσθην γάρ, φησίν ὁ Προφήτης, τοῦ Θεοῦ, καί ηὐφράνθην. Καί ὁ Σοφός· Μιμνήσκου τά ἔσχατά σου, καί οὐχ ἁμαρτήσεις. Ἀδύνατον γάρ τινα τοῦ δευτέρου ἐν κατασχέσει γενέσθαι, μή πεῖραν τῆς τοῦ προτέρου λαβόντα στυφότητος.","english":"(113) When you free your intellect from the pleasure-seeking of bodies, foods, and possessions, then whatever you do will be reckoned a pure gift to God; and it will be given back to you that the eyes of your heart be opened, and that you clearly meditate on the laws of God hidden within it, which will be reckoned sweeter than honey and the honeycomb to your spiritual throat, by the sweetness that flows from them.\n\n(114) You will not be able to make your intellect superior to bodies, possessions, and the desire for necessary foods, unless you lead it into the pure region of the righteous; in which, the memory of death and the memory of God having sprung up again, will wipe away from an earthly heart every uprising of thought. (115) Nothing is more fearful than the thought of death, nor more wonderful than the memory of God. For the one is the provider of saving grief; the other, the bestower of gladness. For I remembered God, says the Prophet, and I was glad. And the Wise One: Remember your last end, and you will not sin. For it is impossible for anyone to come into possession of the second without having experienced the bitterness of the first.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"(ρκ΄) Ἕως ἄν τήν τοῦ Θεοῦ δόξαν ἀνακεκαλυμμένῳ προσώπῳ οὐκ ἴδῃ ὁ νοῦς, οὐ δύναται ἡ ψυχή λέγειν ἐν αἰσθήσει αὐτῆς· Ἐγώ δέ ἐπί τῷ Κυρίῳ τερφθήσομαι· ἀγαλλιάσομαι ἐπί τῷ σωτηρίῳ αὐτοῦ. Κάλλυμα γάρ κεῖται τό τῆς φιλαυτίας ἐπί τήν καρδίαν αὐτῆς, πρός τό μή ἀνακαλυφθῆναι αὐτῇ τά θεμέλια τῆς οἰκουμένης, ἅτινά εἰσιν οἱ λόγοι τῶν γεγονότων, ὅπερ ἐξ αὐτῆς οὐ περιειρεῖται, ἑκουσίων πόνων καί ἀκουσίων χωρίς.\n\n(ρκα΄) Οὐ μετά τήν ἐξ Αἰγύπτου φυγήν· ἥτις ἐστίν ἡ κατ᾿ ἐνέργειαν ( ἁμαρτία· οὐδέ μετά τήν θαλάσσης διάβασιν, τῆς κατά σχέσιν λέγω δουλείας· ἀλλά μετά τήν ἐν ἐρήμῳ διατριβήν, μεταξύ κειμένην ἐνεργημάτων καί κινημάτων κακίας, τοῦ Ἰσραήλ ὁ δημαγωγός κατασκοπεῖν δύναται τήν γῆν τῆς ἐπαγγελίας, ἥτις ἐστίν ἡ ἀπάθεια, τήν ὀπτικήν ἀποστέλλων καί ἐποπτικήν αὐτοῦ δύναμιν.\n\n(ρκβ΄) Οἱ μέν ἐν τῇ ἐρήμῳ καθήμενοι, τουτέστιν, ἐν τῇ τῶν κακῶν ἀνενεργησία, ἀκοῇ μόνῃ τῆς μακαρίας ἐκείνης γῆς τά ἀγαθά... οἱ δέ τά ἐν ἐκείνῃ κατασκοπήσαντες, ἐν περινοίᾳ δηλονότι ψυχῆς τῶν ὀρωμένων θεωρίας γεγόνασι. Οἱ δέ καταξιωθέντες ἐν αὐτῇ εἰσελθεῖν, ὅλῃ τῇ αἰσθήσει τῶν ἐξ αὐτῆς ἀποῤῥεόντων ὡς γάλα καί μέλι, τῆς πρώτης φημί καί δευτέρας θεωρίας, λόγων ἐνεφορήθησαν. (ρκγ΄) Οὔπω συνεσταυρώθη Χριστῷ, ὁ ἔτι φυσικάς κινήσεις ἔχων σαρκός· οὐδέ συνετάφη, ὁ ψυχικάς ἐνθυμήσεις ἐπισυρόμενος· πῶς οὖν συναναστῇ αὐτῷ ὁ τοιοῦτος, ἐν καινότητι ζωῆς πολιτεύεσθαι. (ρκδ΄) Τριῶν οὐσιῶν τῆς ψυχῆς περιεκτικωτέρων ἀρετῶν, νηστείας, εὐχῆς τε καί σιωπῆς, ἀναγκαῖον τόν μέν ἐξ εὐχῆς λύεσθαι μέλλοντα, εἰς τήν θεωρίαν ἐπαναπαύεσθαι·","english":"(112) Until the intellect sees the glory of God with unveiled face, the soul cannot say in its own perception: But I will be glad in the Lord; I will rejoice in his salvation. For the veil of self-love lies upon its heart, so that the foundations of the world are not unveiled to it—these being the principles of created things—which is not removed from it apart from voluntary and involuntary labors.\n\n(121) Not after the flight from Egypt—which is sin in act—nor after the crossing of the sea, I mean the slavery in disposition, but after the sojourn in the wilderness, which lies between the workings and the motions of evil, can the leader of Israel spy out the land of promise, which is dispassion, sending out his seeing and overseeing power.\n\n(122) Those who sit in the wilderness—that is, in the inactivity of evils—hear only by report the good things of that blessed land; while those who have spied out the things in it have come, evidently by the soul's insight, to the contemplation of things seen. But those deemed worthy to enter into it, with their whole perception of the things flowing from it like milk and honey—I mean of the first and second contemplation—have been filled with the principles. (123) He has not yet been crucified with Christ who still has the natural motions of the flesh; nor has he been buried with him who drags along the soul's impulses. How then shall such a one rise with him, to live in newness of life? (124) Since three virtues are more comprehensive than the soul's essences—fasting, prayer, and silence—it is necessary that one who is about to be released from prayer rest in contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"τόν δέ ἐκ σιωπῆς, εἰς ἠθικήν ὁμιλίαν, εἰς δευτέραν καί κεχαρισμένην τροφήν τόν νηστεύοντα.\n\n(ρκε΄) Ἐν τοῖς οἰκείοις ἕως ὑπάρχει ὁ νοῦς, σώζει τό καθ᾿ ὁμοίωσιν, ἀγαθός τε καί συμπαθῆς εὑρισκόμενος. Ἐν δέ τοῖς κατ᾿ αἴσθησιν γεγονώς, εἰ μέν εὐχερῶς καί [μή] προσηκόντως κατέρχεται, πεῖραν διδούς καί λαμβάνων, ἐν ἐκείνοις εὐρωστῶν, αὖθίς τε πρός ἑαυτόν ἐπανέρχεται, περί τόν καιρόν καί τήν χρείαν, ὥς τις στρατηγός ἀπερίσκεπτος εὑρεθήσεται, τό πολύ αὐτοῦ ὑποτεμνόμενος ( τῆς δυνάμεως ἐν τῷ μάχεσθαι. Πλήν οὐ πάντες ἐκείνου ἐκτός εὑρεθήσονται, ὅσοι ἐντός τοῦ ἐμπεριεχομένου γενέσθαι οὐκ ἴσχυσαν.\n\n(ρκστ΄) Ὁ μέν αἰσθητός ἥλιος, ξένας τάς ἑαυτοῦ ἀκτῖνας ἐξ οἰκίας κεκλεισμένης καθίστησι· οὐκ ἄν δέ τάς οἰκείας ὁ νοητός ἐπαφήσει, τῇ μή κεκλεισμένας ἐχούσῃ τάς αἰσθήσεις ἀπό τῶν ὁρωμένων ψυχῇ. (ρκζ΄) Γνωστικός ἐστιν, ὁ τάς μέν καταβάσεις αὐτοῦ μεγαλοπρεπῶς· ταπεινοπρεπῶς δέ τῆς ψυχῆς τάς ἀναβάσεις διατιθέμενος. (ρκη΄) Μέλιττα μέν λειμῶνα περινοστοῦσα, ἐκεῖθεν τῷ μέλιτι τάς ἀφορμάς προσπορίζεται· ψυχή δέ εἰς αἰῶνας περισκοποῦσα, ποικίλον αὐτόθεν τόν γλυκασμόν τῇ διανοίᾳ ἐνίησιν.","english":"(112) ...but the one who fasts from silence into ethical discourse, into a second and gracious nourishment.\n\n(125) As long as the intellect remains among its own things, it preserves the likeness, being found good and compassionate. But when it has come to be among things perceived by sense, if it descends easily and improperly, giving and receiving trial, being strong in those things, and again returns to itself, at the time and need, it will be found to be like a reckless general, cutting off the greater part of his own power in battle. Nevertheless, not all of those will be found outside it, as many as were unable to come within what is encompassed.\n\n(126) The perceptible sun sets its own rays outside a closed house; but the intelligible sun would not send forth its own rays upon a soul that has not closed its senses to the things seen. (127) He is a man of knowledge who arranges his descents magnificently and the ascents of his soul humbly. (128) A bee, going about a meadow, procures from there the beginnings for its honey; but the soul, looking intently into the ages, pours varied sweetness from there into the mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":214,"ref":"p214","source":"(ρκθ΄) Ἡ ἐμφαγούσα μέν ἔλαφος ὄφεις, ἰόν τοῦ σβέσαι, πρός ὑδάτων τρέχει πηγάς· ψυχή δέ ἡ βέλεσι θείοις τρωθεῖσα, ἄπαυστον ἕλκει τόν τρώσαντα ἔρωτα.\n\n(ρλ΄) Ψιλοί μέν λογισμοί τῇ μοναδικῇ ζωή ἐπιφύονται· ἐπιλογισμοί δέ τῇ δυαδικῇ· τῇ δέ πολυσχιδεῖ ψυχῇ, λογισμοί μέν ἀπελήλανται· νόες δέ μόνοι γυμνοί σωμάτων αὐτῇ προσπελάζοντες, τούς περί Προνοίας καί κρίσεως λόγους, ὥς τινα θεμέλια γῆς ἀνακαλύπτοντες, αὐτῇ ἐμφανίζουσιν. (ρλα΄) Οἱ λογισμοί, οὔτε τοῦ ἀλόγου μέρους εἰσί τῆς ψυχῆς· οὐδέ γάρ ἐστι λογισμός ἐν τοῖς ἀλόγοις· οὔτε τοῦ νοεροῦ· ἐπεί μηδέ ἐν ἀγγέλοις· αὐτῆς δέ τῆς λογικῆς ὄντες γεννήματα, ὡς κλίμακι τῇ φαντασίᾳ χρώμενοι, ἀναβαίνουσι μέν πρός\n\nτόν νοῦν ( ἀπό τῆς αἰσθήσεως, τά ἐκείνης αὐτῷ ἀπαγγέλοντες· καταβαίνουσι δέ πρός αὐτήν ἐξ αὐτοῦ τά ἐκείνου ὑποτιθέμενοι. (ρλβ΄) Ὥς τινες ἐκ βυθοῦ ἀναφερόμενοι, καί τινος εἰς βοήθειαν ἐπιλαβέσθαι πειρώμενοι, οἱ πονηροί λογισμοί εὑρεθήσονται, ὁλκάδα καθάπερ, κινδυνευούσης τῆς κακίας δακρύων κατακλυσμῷ. (ρλγ΄) Κατά τήν ὑποκειμένην ποιότητα τῆς ψυχῆς, ἤ ὡς πειραταί καταποντίζειν, ἤ ὡς ἐρέται συμβοηθεῖν κινδυνευούσῃ, οἱ περί αὐτήν συνάγονται λογισμοί· οἱ μέν πρός πέλαγος ἐννοιῶν ἕλκοντες τῶν ἀπρεπῶν λογισμῶν· οἱ δέ τήν ἆσσον παρεκλεγόμενοι, καί πρός γαληνίους ἀκτάς τόν νοῦν ἐποκείλουσιν. (ρλδ΄) Ἕβδομον τόν τῆς κενοδοξίας λογισμόν ὄντα, ἡ ἐφεμένη ὡς ἔσχατον ἀποβαλέσθαι χιτῶνα ψυχή, εἰ μή τούς πρό αὐτοῦ ἀπεκδύσηται, οὐ δυνήσεται μετ᾿ αὐτούς ὄγδοον ἐπενδύσασθαι.","english":"(129) The deer that has swallowed snakes runs to the springs of water to quench the venom; and the soul that has been wounded by divine arrows draws in the love of the one who wounded it, unceasingly.\n\n(130) Bare thoughts grow upon the solitary life; reasoned reflections upon the dual life; but upon the much-divided soul, thoughts are far removed; and bare intellects alone, approaching it without bodies, uncovering the principles concerning Providence and judgment as though foundations of the earth, make them manifest to it. (131) Thoughts belong neither to the irrational part of the soul—for there is no thought in irrational beings—nor to the intellectual part, since neither is there in angels; but being offspring of the rational part itself, using imagination as a ladder, they ascend to the intellect from sensation, reporting to it the things of sensation; and they descend to sensation from the intellect, suggesting to it the things of the intellect. (132) Like those being carried up from the deep and trying to lay hold of someone for help, evil thoughts will be found, like a merchant ship, when evil is in danger from a flood of tears. (133) According to the underlying quality of the soul, thoughts gather around it, either as pirates to sink it, or as rowers to help it when in danger; some dragging it toward the open sea of inappropriate thoughts, others sailing it past nearer shores and bringing the intellect to calm headlands. (134) The thought of vainglory being the seventh, the soul that desires to cast it off as the last garment will not be able, unless it has stripped off those before it, to put on the eighth after them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"Ὅν καί οἰκητήριον οὐράνιον καλεῖν οἶδεν ὁ θεῖος Ἀπόστολος, καί διά στεναγμῶν ἐπενδύεσθαι τούς δι᾿ αὐτό τῶν ὑλικῶν γυμνητεύοντας.\n\n(ρλε΄) Τῇ μέν τελείᾳ εὐχῇ, ἄγγελοι παραβάλλειν πεφύκασι λογισμοί· τῇ δέ μέσῃ, πνευματικοί· τῇ δέ εἰσαγωγικῇ, οἱ φυσιολόγοι. (ρλστ΄) Ὥσπερ τό εὐγενές τοῦ κόκκου διά τοῦ στάχυος, οὕτω καί τό εἰλικρινές τῆς θεωρίας διά προσευχῆς εἴωθεν ἐμφανίζεσθαι· κέκτηται δέ ὁ μέν, εἰς ἀποτροπήν τῶν σπερμολόγων ὀρνέων, οἷά τινα δόρατα, τούς περιστοιχοῦντας ἀνθέρικας· τό δέ, τούς φιλοσοφοῦντας ἐν πειρασμοῖς λογισμούς, πρός τήν ἐκείνων ἀναίρεσιν.\n\n(ρλζ΄) Τά μέν ὁρώμενα τῆς ψυχῆς, διά τήν πρᾶξιν, περιστερᾶς περιηργυρωμένα καθάπερ εἰσί πτερά· τά δέ νοουμένα, φημί δή ( τά μετάφρενα, διά τήν θεωρίαν ὡς ἐν χλωρότητι χρυσίου καθίσταται· ἡ γάρ μή οὕτως ὡραιωθεῖσα ψυχή, πετασθῆναι καί καταπαῦσαι οὐ δύναται, ἔνθα πάντων εὐφραινομένων ἡ κατοικία ἐστίν.\n\nΛειμών ἐνθάδε καρπῶν πεπληρωμένος, Πνευματικῆς πράξεως καί θεωρίας.","english":"The divine Apostle knows how to call it a heavenly dwelling place, and through groans to put on those who by it are stripped bare of material things.\n\n(135) Thoughts that are angelic in nature are compared to perfect prayer; spiritual thoughts to intermediate prayer; and natural-philosophical thoughts to introductory prayer. (136) Just as the nobility of the grain is made manifest through the ear of wheat, so too the purity of contemplation is accustomed to be revealed through prayer. The one has, as it were spears for warding off the seed-picking birds, the surrounding awns; the other has the thoughts that philosophize amid temptations, for their destruction.\n\n(137) The visible things of the soul, on account of practice, are like silvered dove's wings, as they are; but the things understood—I mean the back parts—on account of contemplation, are set as in the greenness of gold. For the soul that has not been thus made beautiful cannot fly and rest where is the dwelling place of all who rejoice.\n\nHere is a meadow filled with fruits: of spiritual practice and contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"(λρη΄) Ἀπαρχάς ἅλωνος καί ληνοῦ, πάλαι μέν τοῖς παλαιοῖς προσφέρειν ἐν τῷ ναῷ προσετέτακτο. Νυνί δέ ἡμᾶς, πρακτικῆς μέν ἀπαρχάς, ἐγκράτειαν δεῖ Θεῷ προσφέρειν καί τήν ἀλήθειαν· θεωρητικῆς δέ ἀρετῆς, ἀγάπην καί προσευχήν· δι᾿ ἐκείνων μέν, ἀλόγου ἐπιθυμίας καί τοῦ θυμοῦ τάς ὁρμάς ἀνακόπτοντας· διά τούτων δέ, ἐννοίας κενάς, καί τάς ἐκ τούτων ἐπιβουλάς. (ρλθ΄) Πρακτικῆς ἀρχή μέν, ἐγκράτεια καί ταπείνωσις, ἀλήθεια, σωφροσύνη καί ταπεινοφροσύνη· τέλος δέ αὐτῆς, λογισμῶν εἰρήνη καί ἁγιασμός σώματος.\n\n(ρμ΄) Πρᾶξίς ἐστιν, οὐ τό πράττειν καλῶς δύνασθαι μόνον τά καλά, ἀλλά καί τό ὡς δεῖ πράττειν αὐτά, τόν καιρόν καί τό μέτρον πρός τά πρακτέα συνεπιφερομένου τοῦ πράττοντος.\n\n(ρμα΄) Θεωρία ἐστίν, οὐ τό θεωρεῖν μόνον ὡς ἔχουσι τά σώματα φύσεως, ἀλλά καί τούς λόγους αὐτῶν πρός τί βλέπουσιν. (ρμβ΄) Οὐκ ἔστιν οὔτε πρᾶξις ἀσφαλής θεωρίας ἐκτός, οὔτε θεωρία ἀληθής πράξεως ἄνευ. Χρή γάρ καί πρᾶξιν ἐλλόγιμον εἶναι, καί θεωρίαν ἔμπρακτον· ἵνα τῇ μέν, ἀνίσχυρον εὑρίσκηται ἡ κακία· τῇ δέ, δυνατή ἡ ἀρετή ἐν εὐδοκίαις χρηστότητος.","english":"(137) The first-fruits of the threshing floor and the winepress were of old commanded to the ancients to be offered in the temple. But now we must offer to God first-fruits of the practical life: self-control and truth; and of the contemplative virtue: love and prayer; by the former cutting off the impulses of irrational desire and of anger; by the latter, empty thoughts and the plots that arise from them. (139) The beginning of the practical life is self-control and humility, truth, chastity and lowliness of mind; and its end is peace of thoughts and sanctification of the body.\n\n(140) Practice is not only the ability to do good things well, but also to do them as one ought, the one who acts bringing along the right time and measure in relation to the things to be done.\n\n(141) Contemplation is not only to contemplate how bodies are by nature, but also the principles in them, to what they look. (142) Neither is practice safe without contemplation, nor is contemplation true without practice. For practice must be reasonable, and contemplation must be practical; so that by the one, evil may be found powerless; by the other, virtue may be mighty in the good pleasures of goodness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"( (ρμγ΄) Πέρας μέν πρακτικῶν, ἡ νέκρωσις τῶν παθῶν· τέλος δέ γνωστικῆς, ἡ θεωρία τῶν ἀρετῶν.\n\n(ρμδ΄) Ὡς ὕλη τῷ εἴδει, οὕτω πρᾶξις τῇ θεωρίᾳ· καί ὡς ὀφθαλμός προσώπῳ, οὕτω θεωρία τῇ πράξει ὀφθήσεται.\n\n(ρμε΄) Ἐν τῷ κατά τήν πρακτικήν ἀρετήν σταδίῳ, πολλοί μεν τρέχουσιν· εἷς δέ λαμβάνει τό βραβεῖον, ὁ πρός τό πέρας αὐτῆς ἐλθεῖν τῇ θεωρίᾳ ἐπιθυμῶν. (ρμστ΄) Κατανύξεως μέν πόμα πίνει ὁ πρακτικός ἐν εὐχῇ· ποτηρίῳ δέ κρατίστῳ μεθύσκεται, ὁ θεωρητικός. Ὁ μέν ἐν τοῖς κατά φύσιν φιλοσοφῶν· ὁ δέ, καί ἑαυτόν ἀγνοῶν ἐν τῷ εὔχεσθαι.\n\n(ρμζ΄) Οὐ συγχωρεῖται ὁ πρακτικός εἰς πνευματικήν ἐπί πολύ θεωρίαν ἐγκαρτερεῖν. Εὑρίσκεται γάρ ὡς ἐπιξενωθείς τινι, καί τῆς ἐκείνου ταχέως οἰκίας ὑπεξερχόμενος.\n\n(ρμη΄) Ἐν πύλαις μέν εἰσέρχονται οἱ πρακτικοί τῶν ἐντολῶν τοῦ Θεοῦ ἐν τῷ εὔχεσθαι· ὡς ἐν αὐλαῖς δέ ἀρετῶν ἐν ὕμνοις θεωρητικοί· οἱ μέν εὐχαριστοῦντες, ὅτι ἐλύληθαν τῶν δεσμῶν· οἱ δέ, ὅτι καί αἰχμαλώτους εἰλήφασι τούς πολεμοῦντας αὐτούς.","english":"(143) The limit of the practical life is the mortification of the passions; the end of the contemplative life is the vision of the virtues.\n\n(144) As matter is to form, so is practice to contemplation; and as the eye is to the face, so will contemplation be seen in relation to practice.\n\n(145) In the stadium of practical virtue, many run, but one receives the prize: the one who desires by contemplation to reach its end. (146) The practical man drinks in prayer the cup of compunction; but the contemplative man is made drunk with the choicest cup. The one philosophizes among things according to nature; the other, in praying, even forgets himself.\n\n(147) The practical man is not permitted to persist for long in spiritual contemplation. For he is found to be like a stranger to something, and quickly departing from that house.\n\n(148) The practical enter the gates of the commandments of God in prayer; the contemplative, as it were into the courts of the virtues, in hymns; the former giving thanks that they have been loosed from their bonds; the latter, that they have taken captive those who war against them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"(ρμθ΄) Χρή κατά τό τῆς πρακτικῆς κράτος, καί τό τῆς θεωρίας εὑρίσκεσθαι, ἵνα μή καθ᾿ ὁμοιότητα πλοίου τοῦ μή κατάλληλα τά ἱστία ἐπιφερομένου, ἤ κίνδυνον ὑπομείνῃ ἐν ἀνέμων σφοδρότησιν διά τήν ἀμετρίαν αὐτῶν, ἤ ζημίαν πνευμάτων διά τήν πρός τό σκάφος σμικρότητα. (ρν΄) Ἐρέτας μέν τοῦ λογικοῦ πλοίου, νόει τούς εὐσεβεῖς λογισμούς· ( κώπας δέ, τάς ζωτικάς δυνάμεις τῆς ψυχῆς, θυμόν καί ἐπιθυμίαν, βούλησιν καί προαίρεσιν. Τούτων ὁ μέν πρακτικός, ἐν χρείᾳ ἐστί πάντοτε· οὐ πάντοτε δέ ὁ θεωρητικός. Ἐν γάρ τῷ καιρῷ τῆς εὐχῆς χαίρειν οὗτος πᾶσιν εἰπών, αὐτός ἑαυτόν ἐπί τῶν τῆς διαγνώσεως οἰάκων καθίζων, διά πάσης ἐγρήγορε τῆς κατά θεωρίαν νυκτός, αἰνέσεις προσάγων τῷ συνοχεῖ τοῦ παντός. Καί πού τι καί μέλος ἐρωτικόν ἀναλαβόμενος, τῇ ἑαυτοῦ προσεπᾴδει ψυχῇ, τούς τῆς ἄλλης θαλάσσης ἀποσκοπῶν μετεωρισμούς, καί ὡς ῥοθίζας κινήσεις, τά θεῖα καταπληττόμενος ρήματά τε καί δικαιώματα. (ρνα΄) Ὁ μέσως ἔχων περί πρᾶξιν καί θεωρίαν, οὔτε πάντη ταῖς κώπαις κατά τούς ναυτικούς ποιεῖται τόν πλοῦν, οὔθ᾿ ὅλως, τοῖς νοητοῖς ἱστέοις· ἀλλά δι᾿ ἀμφοτέρων τήν χρείαν τῆς εὐπλοΐας ἐργάζεται· ἡδέως φέρων καί τούς πόνους τῆς πράξεως, διά τό μέτριον τῆς θεωρίας· καί τούς λόγους τῆς ἀτελοῦς θεωρίας, διά τό βοηθεῖσθαι ὑπό τῆς πράξεως.","english":"(149) One must be found to have both the strength of the practical life and that of contemplation, lest, like a ship that carries sails not suited to it, one either undergo danger in the violence of the winds because of their excess, or suffer loss of the winds because of the smallness of the vessel. (150) Understand the oarsmen of the rational ship to be the pious thoughts; and the oars, the vital powers of the soul—anger and desire, will and choice. Of these, the practical man is always in need; but the contemplative man is not always. For in the time of prayer, having bidden farewell to all these, he seats himself at the helm of discernment, and keeps watch through the whole night of contemplation, offering praises to the sustainer of the universe. And at some point, taking up even a love song, he sings it over his own soul, observing the surgings of the other sea, and, marveling at the divine words and ordinances as at rushing motions. (151) He who is in a middle state regarding practice and contemplation neither makes his voyage entirely with the oars, as sailors do, nor wholly with the intellectual sails; but through both he works out the need of a good voyage, bearing gladly both the labors of practice, because of the moderation of his contemplation, and the reasonings of imperfect contemplation, because he is aided by practice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"(ρνβ΄) Ὁ μέν θεωρητικός, τῇ γνώμῃ τήν φύσιν ἔχων συντρέχουσαν, ὡς οἷόν τι ῥεῦμα, ἀπόνως ποιεῖται τό πλώϊμον· ὁ δέ πρακτικός, ἐναντιουμένην εὑρίσκων τῇ προαιρέσει τήν σχέσιν, πολύν λογισμῶν ὑφίσταται κλύδωνα, ὡς εἰς ἀπευδοκίας μικροῦ δεῖν διά τό βάρος ἐλθεῖν. (ρνγ΄) Οὔτε χώρα μή καλῶς κατεργασθεῖσα, πολύχουν καί καθαρόν ἀντιπαρέχειν τῶ σπείροντι εἴωθεν, οὔτε ὁ τήν πρακτικήν μετερχόμενος, εἰ μή ἐπιμελῶς ταύτην καί φανητίας ἄνευ μετέρχεται, τόν ἐξ εὐχῆς ὄψεται καρπόν πολύν τε καί καθαρόν.\n\n(ρνδ΄) Ἐπί μέν τῶν ἐνύλων, ὁ νοῦς συνεργόν ἔχει τόν λογισμόν· ( ἐπί δέ τῶν ἀΰλων, εἰ μή αὐτόν παραιτήσηται, ὡς σκώλωπα ἕξει κολαφίζοντα.\n\n(ρνε΄) Κάλυμμα μέν ἔχει ὁ πρακτικός ἐπί τήν καρδίαν αὐτοῦ ἐν εὐχῇ, τήν γνῶσιν τῶν αἰσθητῶν, ἀνακαλυφθῆναι διά τήν σχέσιν μή δυνάμενον· μόνος δέ ὁ θεωρητικός διά τό ἄσχετον, ἀνακεκαλυμμένῳ προσώπῳ ὁρᾷν ἀπό μέρους δύναται τήν δόξαν τοῦ Θεοῦ.\n\n(ρνστ΄) Ἡ μετά πνευματικῆς θεωρίας εὐχή, ἡ γῆ τῆς ἐπαγγελίας ἐστίν, καθ᾿ ἥν ῥέει ὡς μέλι καί γάλα ἡ γνῶσις τῶν περί προνοίας καί κρίσεως λόγων Θεοῦ· ἡ δέ μετά τινος φυσικῆς, ἡ Αἴγυπτος, ἐν ᾗ τῶν παχυτέρων ἐπιθυμιῶν μνήμη τοῖς εὐχομένοις ἐγγίνεται. Ἡ δέ γε ἁπλῆ, τό μάνα ἐστί τό ἐν τῆ ἐρήμῳ, τό διά τό","english":"(152) The contemplative, having nature in harmony with his judgment, makes his voyage without toil, as if it were a stream; but the practical man, finding his disposition opposed to his choice, endures a great surge of thoughts, so that because of the weight he comes almost to despair. (153) Neither does land poorly cultivated customarily yield to the sower an abundant and pure crop, nor will the man who pursues the practical life, unless he pursues it carefully and without fantasy, see the fruit of prayer, abundant and pure.\n\n(154) In the case of material things, the intellect has reasoning as its collaborator; but in the case of immaterial things, unless it dismisses it, it will have it as a goad striking it.\n\n(155) The practical man has a veil over his heart in prayer—the knowledge of sensible things—which cannot be uncovered because of his disposition; but only the contemplative, because he is free of disposition, is able with unveiled face to see in part the glory of God.\n\n(156) Prayer accompanied by spiritual contemplation is the land of promise, in which the knowledge of the words of God concerning providence and judgment flows as honey and milk; but prayer accompanied by a natural contemplation is Egypt, in which the memory of coarser desires arises in those who pray. And the simple prayer is the manna in the wilderness, which because of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"μονοειδές, τοῖς μέν ἀκαρτερήτοις ἐναποκλεῖον τά δι᾿ ἐπιθυμίας τῶν ἐπηγγελμένων καλά· τοῖς δέ ἐγκαρτεροῦσι τῇ τοιαύτῃ ἀπεστενωμένῃ τροφῇ, προξενοῦν τήν κρείττω γεῦσιν καί μένουσαν.\n\n(ρνζ΄) Πρᾶξις σύν θεωρίᾳ μέν ὡς σῶμα μετά πνεύματος ἡγεμονικοῦ· ἄνευ δέ θεωρίας, ὡς σάρξ μετά πνεύματος προαιρετικοῦ λογισθήσεται. (ρνη΄) Τῆς λογικῆς ψυχῆς, αὐλή μέν ἡ αἴσθησις· ναός δέ, ἡ διάνοια· ἀρχιερεύς δέ, ὁ νοῦς. Ἐν τῇ αὐλῇ οὖν ἵσταται ὁ ὑπ' ἀκαίρων νοῦς περικοπτόμενος λογισμῶν· ἐν τῶ ναῷ δέ, ὁ ὑπό εὐκαίρων· ἐπ᾿ οὐδενί δέ τούτων, ὁ εἰς τό θεῖον ἱερατεῖον ἀξιωθείς εἰσελθεῖν.\n\n(ρνθ΄) Θρῆνος μέν καί μέλος καί οὐαί ἐν οἴκῳ τῆς πρακτικῆς ψυχῆς διά τόν κόπον εὑρίσκεται, φωνή δέ ἀγαλλιάσεως καί ἐξομολογήσεως, ( διά τήν γνῶσιν διά τόν τῆς θεωρητικῆς ἐξακούεται. (ρξ΄) Πρακτικός μέν, ἐπιθυμεῖ ἀναλῦσαι, διά τούς πόνους, καί συγγενέσθαι Χριστῷ· θεωρητικός δέ, εὐδοκεῖ μᾶλλον σαρκί παραμένειν· καί διά τήν χαράν, ἥν δέχεται ἐξ εὐχῆς, καί διά τήν τοῦ πλησίον πρός τά γήϊνα ὠφέλειαν. (ρξα΄) Ἐπί μέν τῶν λογιωτέρων, ἡ θεωρία προηγεῖται τῆς πράξεως· ἐπί δέ τῶν ἀγροικοτέρων, τῆς θεωρίας ἡ πρᾶξις· εἰς ἕν δέ τέλος χρηστόν ἀμφότεραι καταλήγουσι. Συντομώτερον δέ τοῦτο ὀφθήσεται, οἷς ἡ θεωρία προηγεῖται τῆς πράξεως.","english":"...uniform, shutting off for the incontinent the good things promised through desire; but for those who endure with such a narrow nourishment, procuring the better and abiding taste.\n\n(157) Action with contemplation is like a body with a governing spirit; but without contemplation, it will be reckoned as flesh with a spirit of choice-bearing reason. (158) Of the rational soul, the court is sense-perception; the temple is the understanding; the high priest is the intellect. In the court, then, stands the intellect that is cut off by untimely thoughts; in the temple, the one cut off by timely thoughts; but in neither of these, the one deemed worthy to enter the divine sanctuary.\n\n(159) Lamentation and song and woe are found in the house of the practical soul because of toil, but a voice of exultation and confession because of knowledge is heard from the house of the contemplative soul. (160) The practical man desires to depart because of his labors, and to be with Christ; but the contemplative man is rather pleased to remain in the flesh, both because of the joy he receives from prayer and because of the benefit to his neighbor in things earthly. (161) In the more intellectual, contemplation precedes action; in the more rustic, action precedes contemplation; but both arrive at one good end. This will be seen more briefly in those in whom contemplation precedes action.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"(ρξβ΄) Παράδεισος, ἡ θεωρία τῶν νοητῶν ἐστιν. Ἐν τούτῳ ὁ μέν γνωστικός ὡς ἐν οἰκίᾳ ἔνδοθεν εἰσέρχεται ἐν εὐχῇ· ὁ δέ πρακτικός, ὡς παροδίτης ὀφθήσεται, ἐπιθυμῶν μέν ἔνδοθεν παρακύπτειν· μή συγχωρούμενος δέ, διά τό ὑπερανεστηκέναι τόν φραγμόν τῆς πνευματικῆς ἡλικίας αὐτοῦ. (ρξγ΄) Τά μέν σωματικά πάθη θηρίοις ἐοίκασι· πτηνοῖς δέ, τά ψυχικά· ἀλλά τά μέν ἀπό τοῦ λογικοῦ δύναται ἀμπελῶνος ἀποτειχίζειν ὁ πρακτικός· οὐκέτι δέ καί τά πετεινά, εἰ μή ἐν θεωρίᾳ πνευματικῇ γένηται, κἄν ὅτι μάλιστα ποιήσεται σπουδήν πρός τήν τῶν ἔνδοθεν φυλακήν.\n\n(ρξδ΄) Ἠθικῆς εὐπρεπείας κρείττων πρακτικός γενέσθαι οὐ δύναται, εἰ μή καί αὐτός κατά τόν πατριάρχην Ἀβραάμ ἔξω γένηται, ὡς μέν τῆς οἰκείας, τοῦ φυσικοῦ νόμου, ὡς δέ συγγενείας, τῆς ἥλικος αὐτῷ καί κατά σχέσιν ζωῆς. Οὕτω γάρ καί οὗτος, ὡς σφραγῖδα λήψεται τῆς γενικῆς ἡδονῆς τήν ἀφαίρεσιν, καθ᾿ ( ἥν τό ἀπό γενέσεως κάλυμμα περικείμενον, τήν παντελῆ ἐλευθερίαν οὐ συγχωρεῖ παρασχεθῆναι ἡμῖν.","english":"(162) Paradise is the contemplation of intelligible things. In it the one who is a knower enters within, as into a house, in prayer; but the one who is practical will be seen as a passerby, desiring to peek inside, but not permitted, because the fence of his spiritual maturity stands too high. (163) Bodily passions resemble wild beasts; those of the soul, birds. But the practical man can wall off the things that come from the rational vineyard; yet he cannot [wall off] the birds, unless he comes to be in spiritual contemplation, however much he may make haste toward the guarding of the things within.\n\n(164) The practical man cannot become better than ethical propriety, unless he himself, like the patriarch Abraham, goes outside—as from his own [land], the natural law, and as from his kindred, the life that is of his own age and according to relation. For thus he too will receive as a seal of generic pleasure the removal of that by which the veil that has been wrapped around us from birth does not permit complete freedom to be granted to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"(ρξε΄) Οὔτε πῶλος ἐν ἔαρι ἔνδον φάτνης μένειν, καί τά ἐκείνης ἐσθίειν ἀνέχεται· οὔτε νεοτελής νοῦς τό ἀπεστενωμένον ἐπί πολύ καρτερεῖν τῆς εὐχῆς οὐ δύναται· ἡδέως μᾶλλον κατ᾿ ἐκεῖνον ἔχων, ἐπί τό πλάτος τῆς φυσικῆς θεωρίας ἐξέρχεσθαι, τῆς κατά τήν ψαλμῳδίαν εὑρισκομένης καί τήν ἀνάγνωσιν. (ρξστ΄) Ὡς μέν ὀσφύας ἔχει περιεζωσμένας, νηστείαν καί ἁγνείαν ἡ πρακτική, τάς ζωτικάς δυνάμεις αὐτῆς· ὡς λύχνους δέ καιομένους, σιωπήν τε καί προσευχήν, τάς γνωστικάς ἡ θεωρητική ἀρετάς, ἐφιστῶσα· ἡ μέν ἐκείναις, τόν λογισμόν ὡς παιδαγωγόν· ἡ δέ ταύταις, ὡς νυμφοστόλον λόγον τόν ἐνδιάθετον. (ρξζ΄) Νοῦς ἀτελής, εἰς τόν κατάκαρπον ἀμπελῶνα τόν τῆς εὐχῆς οὐ συγχωρεῖται εἰσέρχεσθαι· εἰς μόνα δέ καί μόλις, ὡς πρός ἐπιφυλλάδας πτωχός, τά ψιλά τῶν ψαλμῶν ἀπηχήματα.\n\n(ρξη΄) Ὥσπερ οὐ πάντες οἱ εἰς βασιλέως ὁμιλίαν ἐρχόμενοι, συναριστᾷν αὐτῷ δύνανται· οὕτως οὐδέ οἱ εἰς ἐντυχίαν εὐχῆς ἥκοντες, πάντες ἐν θεωρίᾳ τῇ κατ᾿ ἐκείνην ὀφθήσονται.","english":"(163) Neither does a colt in spring remain inside the manger, and endure to eat what is in it; nor can a newly initiated mind persevere for long in the narrow confinement of prayer; preferring rather, according to that saying, to go out into the breadth of natural contemplation, which is found in psalmody and in reading. (166) As one who has his loins girded, the practical life has fasting and chastity as its vital powers; and as one who has burning lamps, the contemplative life has silence and prayer, setting over them its contemplative virtues; the one sets reason as a pedagogue over those, the other sets the indwelling word as a bridesmaid. (167) An imperfect mind is not permitted to enter into the fruitful vineyard of prayer; but only, and with difficulty, like a poor man gathering the leftover grapes, it reaches the bare echoes of the psalms.\n\n(168) Just as not all who come into the king's company are able to dine with him; so neither will all who come to the encounter of prayer be seen in the contemplation that is according to it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"(ρξθ΄) Θυμοῦ μέν κημός, ἡ εὔκαιρος γίνεται σιωπή· ἀλόγου δέ ἐπιθυμίας, ἡ σύμμετρος ἐδωδή. Δυσκαθέκτου δέ λογισμοῦ, ἡ [μονολόγιστος] προσευχή.\n\n(ρο΄) Καί εἰς τόν κάτω βυθόν καί εἰς τόν ἄνω ὁ ὑποδῦναι βουλόμενος, ὁ μέν διά τόν αἰσθητόν, ὁ δέ διά τόν νοητόν μαργαρίτην, ἵνα αὐτόν ἀνιμήσηται, εἰ μή γυμνωθῇ οὗτος τῆς ἐσθῆτος, ἐκεῖνος δέ τῆς αἰσθήσεως, ἀμφότεροι τοῦ ἐπιζητουμένου διαμαρτήσονται.\n\n( (ροα΄) Ὁ μέν ἔνδοθεν τῆς διανοίας αὐτοῦ γενόμενος νοῦς, ἐν τῷ εὔχεσθαι, ὡς μετά νύμφης νυμφίος ἐν τῷ νυμφῶνι διαλεγόμενος εὑρεθήσεται· ὁ δέ μή συγχωρούμενος εἰσελθεῖν, ἔξωθεν ἱστάμενος στενάζων βοᾷ· Τίς ἀπάξει με εἰς πόλιν περιοχῆς; ἤ τίς ὁδηγήσει με, ἕως τοῦ μή βλέπειν εἰς ματαιότητας καί μανίας ψευδεῖς ἐν τῷ εὔχεσθαι.\n\n(ροβ΄) Ὁποία ἡ χωρίς ἁλός τῷ φάρυγγι λογιζομένη τροφή, τοιαύτη καί ἡ ἐκτός κατανύξεως λογισθήσεται τῷ νῷ μετερχομένη εὐχή. (ρογ΄) Ἡ μέν ἔτι καταδιώκουσα ψυχή τήν εὐχήν, τῇ ὠδινούσῃ ὑπάρχει παρεμφερής· ἡ δέ καταλαβοῦσα, τῇ κυησάσῃ, καί πλήρει γενομένῃ διά τόν τόκον χαρᾶς.","english":"(189) Timely silence is a muzzle for anger; moderate eating is a muzzle for irrational desire; and single-minded prayer is a muzzle for a thought that is hard to restrain.\n\n(190) Whoever wishes to descend into the depth below and to ascend above—the one for the sake of the sensible pearl, the other for the sake of the intelligible pearl—must, if he is to draw it up, be stripped: the one of his clothing, the other of sensation; otherwise both will miss what they seek.\n\n(191) The mind that has come within its own understanding will be found in prayer conversing with the bridegroom in the bridal chamber, as a bride with her bridegroom; but the mind that is not permitted to enter stands outside, groaning and crying out: Who will lead me into a city of refuge? Or who will guide me until I no longer look upon vanities and false follies in prayer?\n\n(192) As food conceived in the throat without salt, so also is prayer pursued by the mind without compunction. (193) The soul that is still pursuing prayer is like a woman in labor; the one that has attained it is like a woman who has conceived and is filled with joy because of the birth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":224,"ref":"p224","source":"(ροδ΄) Πάλαι μέν ὁ Ἀμοῤῥαῖος ἐν τῷ ὄρει οἰκῶν, ἐτίτρωσκεν ἐξερχόμενος τούς παραβιαζομένους διέρχεσθαι· νυνί δέ ἡ πονηρά λήθη διώκει τούς πρό τῆς ἁγνείας ἐπί τήν ὑψηλοτέραν ἐπιχειροῦντας ἀναβαίνειν εὐχήν τῆς ἁπλότητος. (ροε΄) Τῆς καθαρᾶς εὐχῆς, ἐν ἔχθρᾳ πολλῇ πεφύκασιν εἶναι οἱ δαίμονες. Καταπλήττει δέ τούτους, οὐχί πλῆθος τῶν κακῶν [καλῶν], ὡς τούς ἔξωθεν πολεμίους τό στράτευμα· ἀλλ᾿ ἡ τριῶν συμφωνία, νοῦ πρός λόγον, καί λόγου πρός αἴσθησιν.\n\n(ροστ΄) Ἡ μέν ψιλή εὐχή, ὡς ἄρτος ὀφθήσεται ἀρχομένους στηρίζουσα· ἡ δέ μετά τινος θεωρίας, ὡς ἔλαιον πιαίνουσα· ἡ δέ ἀνείδεος, ὡς οἶνος εὐώδης, οὗ οἱ ἐμφορούμενοι ἀπλήστως ἐξίστανται.\n\n( (ροζ΄) Ἄγριος μέν ὄνος, πόλεως μέν λέγεται πολυοχλίας καταγελᾷν· καί μονόκερως δέ ὑπ᾿ οὐδενός δεσμεῖσθαι δυνάμενος. Νοῦς δέ φύσεως, καί τῶν περί φύσιν βασιλεύσας λόγων, ματαιότητος μέν καταγελᾷ λογισμῶν προσευχόμενος· παρ᾿ οὐδενός δέ δύναται τῶν ὑπό τήν αἴσθησιν κατεξουσιάζεσθαι. (ροη΄) Χρή τόν ἀγωνιζόμενον, τήν μέν αἴσθησιν αὐτοῦ, εἰς τήν μονοειδή συστέλλειν τροφήν· τόν δέ νοῦν, εἰς τήν μονολόγιστον προσευχήν· οὕτως γάρ ἄσχετος γεγονώς ἐκ παθῶν, καί ἐπί τό ἁρπάζεσθαι πρός Κύριον ἥξει ἐν τῷ προσεύχεσθαι.","english":"(194) Formerly the Amorite, dwelling on the mountain, used to wound those who forced their way through as he came out; but now evil forgetfulness pursues those who, before purity, attempt to ascend to the higher prayer of simplicity. (195) The demons are by nature in great enmity against pure prayer. And what strikes them with amazement is not a multitude of [good] deeds, as a army does enemies from outside, but the concord of three: of the mind with the word, and of the word with the senses.\n\n(196) Bare prayer will appear as bread, strengthening beginners; prayer with some contemplation, as oil making them fat; and formless prayer, as fragrant wine, with which those who are filled without satiety are beside themselves.\n\n(197) The wild ass is said to laugh at the crowdedness of a city; and the unicorn cannot be bound by anyone. And the mind that has reigned over nature and the words concerning nature laughs at the thoughts of vanity when it prays; and it cannot be dominated by anything under the senses. (198) The one who struggles must contract his senses to uniform food, and his mind to single-thought prayer; for thus, having become unrestrained from the passions, he will come to be caught up to the Lord in his praying.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":225,"ref":"p225","source":"(ροθ΄) Ῥάβδον μέν ὁ κυσίν ἐπισείων ἠγρίωσε καθ᾿ ἑαυτοῦ· δαίμονας δέ, ὁ καθαρῶς ἐκβιαζόμενος εὔχεσθαι. (ρπ΄) Οἱ μέν ἡδυπαθεῖς προσευχόμενοι, ἅτε ὑλώδεις ὄντες, ὡς βατράχους ἔχουσι τούς λογισμούς περισπῶντας αὐτούς· οἱ δέ μετριοπαθεῖς, τάς θεωρίας ὡς ἀηδόνας κατατερπούσας αὐτούς, τῇ ἀπ᾿ ἄλλων εἰς ἄλλους ἀκρέμονας, τουτέστι ποικίλας θεωρίας, μεταβάσει· σιγή δέ πρόσεστι τοῖς ἀπαθέσι καί ἠρεμία πολλή ἐκ λογισμῶν καί νοημάτων ἐν τῷ προσεύχεσθαι. (ρπα΄) Πάλαι μέν ἡ τοῦ Μωσέως Μαρία τῶν πολεμίων τήν πτῶσιν θεασαμένη, τό τύμπανον ἀραμένη, ἐξῆρχε ταῖς ᾀδούσαις τά ἐπινίκια· νυνί δέ εἰς εὐφημίαν τῆς νικησάσης τά πάθη ψυχῆς, ἡ κρείττων ἐν ἀρεταῖς ἀγάπη διεγερθεῖσα, τήν μετ᾿ ᾠδῆς κιθάραν ὥσπερ τινά θεωρίαν μεταχειριζομένη ταύτῃ πάλαι τήν πονηθεῖσαν εἰς κάλλους περιουσίαν, οὐ παύεται σύν τοῖς περί τήν αὐτήν ἀγαλλιωμένη αἰνεῖν τόν Θεόν.\n\n(ρπβ΄) Ὁπόταν διά συνεχείας τῆς κατά τήν εὐχήν κατασχεθῇ ( τά λόγια τῶν ψαλμῶν ἐν τῇ καρδίᾳ τοῦ εὐχομένου, τότε καί αὐτός γῆ καθάπερ ἀγαθή, ἄρχεται αὐτομάτως ἀναφέρειν, ὡς μέν ῥόδα, τήν θεωρίαν τῶν ἀσωμάτων· ὡς δέ ἴα, τό ποικίλον τῶν θείων κριμάτων δυσθεώρητον.","english":"(194) The one who brandishes a rod at dogs has provoked them against himself; and so has the one who forces himself to pray purely, against the demons. (195) Those who pray while given to pleasure, being as it were material, have their thoughts like frogs leaping about and distracting them; while those with moderate passions have their contemplations like nightingales delighting them, by passing from one branch to another—that is, from one contemplation to another, varied contemplations; but silence and great stillness from thoughts and concepts attend those who are free from passions when they pray. (196) Formerly Mary, the sister of Moses, when she saw the fall of the enemies, took up the timbrel and led the singing women in the victory song; but now, to the praise of the soul that has conquered the passions, the love that is greater in virtues, having been stirred up, handling the lyre with song as a kind of contemplation, does not cease, rejoicing together with those who are with her, to praise God for that beauty which was formerly toiled for, as a kind of abundance of beauty.\n\n(197) Whenever, through the continuity of prayer, the words of the psalms are held fast in the heart of the one praying, then he too, like good earth, begins of its own accord to bring forth, as roses, the contemplation of incorporeal beings; and as violets, the varied and hard-to-behold nature of the divine judgments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"(ρπγ΄) Ἐν ὕλῃ μέν δεσμευθεῖσα φλόξ, φωτοφόρος καθίσταται· ἐξ ὕλης δέ λυθεῖσα ψυχή, θεοφόρος εὑρίσκεται. Κἀκείνη μέν αἴρεσθαι πέφυκεν ἄχρι τοῦ ὑπεκκαύματος· αὕτη δέ, μέχρι τοῦ κατά τόν θεῖον ἔρωτα συμπεράσματος. (ρπδ΄) Ἡ τελείως ἑαυτήν ἀρνησαμένη ψυχή, καί ὁλικῶς ἀνατεθεῖσα πρός εὐχήν, αὕτη οὐχ ὅτε βούλεται κάτω γίνεται, ἄνωθεν εὑρισκομένη τῆς κτίσεως· ἀλλ᾿ ὅτε δίκαιον εἶναι δόξει τῷ πάντα σταθμῷ καί μέτρῳ διεξάγοντι τά ἡμέτερα. (ρπε΄) Ὅταν ἐξ ψυχῆς μέν ἡ ἀκηδία ἀπελαθῇ· ἐκ διανοίας δέ ἡ πονηρία ἐκτιναχθῇ, τότε ὁ νοῦς γυμνός γινόμενος τῇ ἁπλότητι, ζωῇ τε τῇ ἀτέχνῳ καί δίχα παντός τοῦ κατά τήν αἰσχύνην ἐπικαλύμματος, καί τοῦ κατά τήν φανητίαν προβλήματος, ᾆσμα μέν ᾄδει καί οὗτος καινόν τῷ Θεῷ· εὐχαριστεῖ δέ μέλος ἀνακρουόμενος ἐν εὐφροσύνῃ, τῷ τῆς μελλούσης τά ἐγκαίνια προερτάζειν βιώσεως. (ρπστ΄) Ὅταν τινάς θειοτέρας ἐνεργείας ἐνεργεῖσθαι ἄρξηται ἡ εὐχομένη ψυχή, τότε καί αὐτή κατά τήν ἐν ᾌσμασι Νύμφην, πρός τάς ὁμοιοτρόπους τοιαῦτα ὑποφωνεῖ· Ἀδελφιδός μου ἀπέστειλε τήν χεῖρα αὐτοῦ ἀπό τῆς ὀπῆς, καί ἡ κοιλία μου ἐθροήθη ἐπ᾿ αὐτόν.","english":"(193) A flame bound in matter becomes light-bearing; but a soul released from matter is found God-bearing. And the former is naturally carried up as far as its fuel; but the latter, as far as the consummation of divine love. (194) The soul that has perfectly denied itself and wholly devoted itself to prayer—this soul does not go below when it wishes, being found above creation; but when it seems just to the one who orders our affairs by all weight and measure. (195) When listlessness has been driven out of the soul, and wickedness shaken out of the mind, then the intellect, becoming naked in simplicity, and in uncontrived life, and without any covering of shame, and without the screen of fantasy—this one too sings a new song to God; and gives thanks, striking up a melody in gladness, to the one who anticipates the inauguration of the life to come. (196) When the praying soul begins to have certain more divine energies worked in it, then it too, like the Bride in the Songs, answers in kind to such things: My kinsman sent his hand through the opening, and my belly was stirred at him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"(ρπζ΄) Καί στρατιώτης ἐκ τοῦ πολέμου ἐπαναλύσας, τό βάρος τῶν ὅπλων ἀποσκευάζεται· καί πρακτικός τούς λογισμούς, εἰς θεωρίαν ἐρχόμενος· οὔτε γάρ ἐκεῖνος εἰ μή ἐν πολέμῳ χρείαν ἔχει τῶν ὅπλων, οὔτε οὗτος τῶν λογισμῶν. ( (ρπη΄) Οἱ μέν πρακτικοί ὡς ἔχουσι θέσεως θεωροῦσι τά σώματα· οἱ δέ θεωρητικοί, ὡς ἔχουσι φύσεως· μόνοι δέ τούς λόγους ἀμφοτέρων ὁρῶσιν οἱ γνωστικοί.\n\n(ρπθ΄) Ἐν μέν τοῖς λόγοις τῶν σωμάτων, γινώσκονται τά ἀσώματα· ἐν ἀσωμάτοις δέ, λόγος ὁ ὑπερούσιος, πρός ὅν ἐπείγεται πᾶσα σπουδαία ἀναλῦσαι ψυχή.\n\n(ρ ΄) Οἱ λόγοι τῶν σωμάτων, ὡς ὀστᾶ εἰσι τοῖς αἰσθητοῖς ἐπικαλυπτόμενοι, οὕς ἴδῃ οὐδείς, τῶν ἔξω μή γενομένων τῆς προσπαθείας τῶν αἰσθητῶν.\n\n(ρ α΄) Ἀποτίθεται καί στρατιώτης τά ὅπλα, καταλείψας τόν πόλεμον· καί θεωρητικός τούς λογισμούς, ἀναλύων πρός Κύριον. (ρ β΄) Καί στρατηγός ἐν πολέμῳ σκύλων διαμαρτάνων, ἐν ἀθυμίᾳ καθίσταται· καί πρακτικός ἐν εὐχῇ, θεωρίας πνευματικῆς. (ρ γ΄) Ἔλαφος μέν ἐπί σωματικῶν ὑδάτων τρέχει πηγάς, ὑπό [ὄφεως] θηρός ὡς ὁ δηχθείς· ψυχή δέ, ἡ τῷ γλυκυτάτῳ βέλει τρωθεῖσα τῷ τῆς εὐχῆς, ἐπί ἀσωμάτων αὐγάς.","english":"(197) And a soldier returning from war sets aside the weight of his weapons; and the practical man sets aside his thoughts when he comes to contemplation; for neither does that man have need of weapons except in war, nor this man of thoughts. (198) The practical men contemplate bodies as they have position; but the contemplative men, as they have nature; but the gnostic men alone see the principles of both.\n\n(199) In the principles of bodies, incorporeal things are known; but in incorporeal things, the supersubstantial Word, toward whom every earnest soul hastens to be dissolved.\n\n(200) The principles of bodies are like bones covered over by sensible things, which no one would see, unless he had come outside the attachment to sensible things.\n\n(201) A soldier too sets aside his weapons, having left the war; and the contemplative man his thoughts, dissolving toward the Lord. (202) And a general in war who misses the spoils is brought into despondency; and the practical man in prayer, into spiritual contemplation. (203) A deer runs to the springs of bodily waters, as one bitten by the beast; but the soul, wounded by the sweetest dart of prayer, runs to the rays of incorporeal things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":228,"ref":"p228","source":"(ρ δ΄) Οὔτε σωματικός ὀφθαλμός τόν κόκκον τοῦ σίτου ἰδεῖν δύναται, οὔτε νοῦς πρακτικός τήν φύσιν τήν ἑαυτοῦ, εἰ μή γυμνωθῇ, ἐκεῖνος μέν, ἐλύτρου, οὗτος δέ, σχέσεως τῆς περικαλυπτούσης αὐτόν. (ρ ε΄) Κρύπτοναι ἀστέρες μέν, ἡλίου ἀνατολῇ· λογισμοί δέ ἐκλιμπάνουσι, τοῦ νοῦ πρός τήν οἰκείαν βασιλείαν ἐπαναστρέφοντος. ( (ρ στ΄) Μετά τό τέλος τῆς πρακτικῆς, αἱ πνευματικαί θεωρίαι περιχυθεῖσαι τῷ νῷ, οἷά τινες ἀκτῖνες ἡλίου αἱ τοῦ ὁρίζοντος ὑπερκύψασαι, δοκοῦσιν ἔξωθεν αὐτοῦ προσβάλλειν, οἰκεῖαι οὖσαι, καί διά καθαρότητα ἐκεῖνον περιπτυσσόμεναι.\n\n(ρ ζ΄) Τοιαῦτα καί νοῦς θεωρητικός ἐκλαλεῖν δύναται, ὅτε ἄνωθεν ἀπ᾿ οὐρανοῦ καταβῇ, φύσεως ἀνάγκαις ἐπικλιθείς· οἷα καί ὁ φθεγξάμενος· Θείου κάλλους τί ὑπάρχει θαυμασιώτερον; καί τίς ἔννοια τῆς τοῦ Θεοῦ μεγαλοπρεπείας χαριεστέρα; Ποῖος δέ οὕτω πόθος δριμύς καί ἀφόρητος, ὡς ὁ ἀπό Θεοῦ ἐγγινόμενος τῇ ἀπό πάσης κακίας κεκαθαρμένῃ ψυχῇ, καί ἀπό διαθέσεως λεγούσῃ, ὅτι Τετρωμένη ἀγάπης ἐγώ;","english":"(198) Neither can the bodily eye see the grain of wheat, nor can the practical mind see its own nature, unless it be stripped—the one of its husk, the other of the attachment that wraps around it. (199) Stars are hidden at the rising of the sun; and thoughts fail when the mind turns back to its own kingdom. (200) After the end of the practical life, the spiritual contemplations, poured around the mind like rays of the sun that have risen above the horizon, seem to strike it from outside, being akin to it, and by their purity to embrace it.\n\n(201) Such things the contemplative mind is able to utter when it has come down from above, from heaven, yielding to the constraints of nature; such things as he also who spoke: What is more wonderful than divine beauty? And what thought of God's magnificence is more gracious? What desire, then, is so sharp and unbearable as the one that is born from God in the soul purified from every evil, and from a disposition that says, I am wounded with love?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"(ρ η΄) Ἐκείνου ἐστίν τό λέγειν· Ἐθερμάνθη ἡ καρδία μου ἐντός μου, καί ἐν τῇ μελέτη μου ἐκκαυθήσεται πῦρ, τοῦ μή κοπιῶντος ὀπίσω Θεοῦ κατακολουθεῖν δι᾿ εὐχῆς, μηδέ ἡμέραν ἀνθρώπους ἐπιθυμοῦντος θεάσασθαι. (ρ θ΄) Λεγέτω καί ψυχή πρακτική μετά τήν ἀπόθεσιν τῶν κακῶν, κατά τήν ἐν τῷ ᾌσματι ἐπί τῶν ἐκβιαζομένων αὖθις αὐτήν πονηρῶν δαιμόνων καί λογισμῶν, ἐπιβλέπειν εἰς ματαιότητα καί μανίας ψευδεῖς· Ἐξεδυσάμην τόν χιτῶνά μου, πῶς ἐνδύσομαι αὐτόν; ἐνιψάμην τούς πόδας μου, πῶς μολυνῶ αὐτούς. (σ΄) Ὤ ψυχῆς θεοφιλοῦς, τῆς λέγειν τολμώσης πρός Θεόν, Ἀπάγγειλόν μοι, ὁ ποιμήν ὁ καλός, ποῦ ποιμαίνεις τά πρόβατά σου, ποῦ κοιτάζεις ἐν μεσημβρίᾳ τούς ἄρνας σου· ἵνα τούτοις ἀκολουθοῦσα, μή γένωμαι ὡς πεπλανημένη ἐν ἀγέλαις ἑταίρων.\n\n(σα΄) Ζητοῦσα τόν τῆς εὐχῆς ἡ πρακτική κρατῆσαι λόγον, ( καί μή δυναμένη, τοιαῦτα, κατά τήν ἐν ᾌσμασι, καί αὐτῇ βοᾷ· Ἐπί κοίτην μου ἐν νυξίν ἐζήτησα ὅν ἠγάπησα· ἐζήτησα, καί οὐχ εὗρον αὐτόν· ἐκάλεσα αὐτόν, καί οὐχ ὑπήκουσέ μου. Ἀναστήσομαι δή δι᾿ εὐχῆς ἐπιπονωτέρας, καί κυκλώσασα ἐν τῇ πόλει ἐν ταῖς πλατείαις καί ταῖς ἀγοραῖς, ζητήσω ὅν ἠγάπησα. Ἴσως εὑρεθήσεταί μοι, ὁ ἐν παντί τῷδε ὤν, καί τοῦ παντός ἔξω. Χορτασθήσομαι ἐν τῷ ὀφθῆναί μοι τήν δόξαν αὐτοῦ.","english":"(198) It belongs to that man to say, \"My heart grew hot within me, and in my meditation a fire shall be kindled,\" who does not grow weary of following after God through prayer, nor desire by day to look upon men. (199) Let the practical soul also say, after the laying aside of evils, in the words spoken in the Song concerning the wicked demons and thoughts that again constrain her, \"I looked upon vanity and false madnesses\": \"I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them?\" (200) O soul beloved of God, that dares to say to God, \"Tell me, O good Shepherd, where you feed your sheep, where you make your lambs to lie down at noon, that following them I may not become as one gone astray among the flocks of companions.\"\n\n(201) Seeking to grasp the principle of prayer, the practical soul, and not being able, cries out also herself, in the words of the Song: \"In the nights I sought upon my bed him whom I loved; I sought him, and found him not; I called him, and he did not answer me. I will arise therefore through more strenuous prayer, and having gone about in the city, in the streets and in the marketplaces, I will seek him whom I loved. Perhaps he will be found by me—he who is in all this and outside the whole. I shall be filled when his glory appears to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"(σβ΄) Ὅταν ὅλη δακρύων ἐκ τῆς περί τήν εὐχήν χαρᾶς ἄρξηται γίνεσθαι ἡ ψυχή, τότε καί αὐτήν παῤῥησιαζομένη, ὡς πρός τόν ἑαυτῆς νυμφίον βοᾷ· Καταβήτω ἀδελφίδός μου εἰς κῆπον αὐτοῦ, καί φαγέτω τῶν ἐμῶν ὡς ἀκροδρύων τήν πονηθεῖσαν παράκλησιν.\n\n(σγ΄) Ὅταν ἡ πρακτική ψυχή ἐκ μεγέθους καί καλλονῆς κτισμάτων θαυμάζειν ἄρξηται τόν Δημιουργόν, καί τῆς ἐκ τούτων κατατρυφᾷν ἡδονῆς, ταῦτα καί αὐτή ἐκπληττομένη βοᾷ· Τί ὡραιώθης, νυμφίε, παράδεισε Πατρός σου. Ἄνθος τοῦ πεδίου, καί κέδροι αὐτοῦ, ὡς κέδροι τοῦ Λιβάνου. Ὑπό τήν σκιάν αὐτοῦ ἐπεθύμησα, καί ἐκάθισα, καί ὁ καρπός ὤφθη γλυκύς ἐν τῷ λάρυγγί μου. (σδ΄) Εἰ ὁ βασιλέα ὑποδεχόμενος εἰς τό δωμάτιον αὐτοῦ, οὕτω περιφανής εὑρίσκεται καί περίδοξος, καί πάσης ἄλλης... [ἴσ. ἔμπλεως] χαρᾶς, τί πάθοι ψυχή, ἡ τόν Βασιλέα τῶν βασιλέων ἐν τῷ καθαρθῆναι ὑποδεξαμένη κατά τήν ἀψευδῆ ἐκείνου ὑπόσχεσιν; Καί τί ἐάσει, ἔξω μέν βάλλουσα τό μή εἰς ἀνάπαυσιν ἐκείνῳ δοκοῦν· ἔνδοθεν δέ εἰσάγουσα τό εἰς ἐκείνου ἀρέσκειαν; (σε΄) Ὁ κληθῆναι προσδοκῶν παρά βασιλέως τῇ αὔριον, τίνος ἐν φροντίδι ἄλλου ἔσεται, ἤ λόγων μελέτης τῶν εἰς ἐκείνου ( εἶναι μελλόντων ἀρέσκειαν; Τοῦτο τηροῦσα πᾶσα ψυχή, οὐκ ὀφθήσεται ἀπαρασκεύαστος πρός τό ἐκεῖθεν κριτήριον.","english":"(202) When the soul begins to become wholly tears from the joy that comes from prayer, then, speaking boldly as to her own bridegroom, she cries out: Let my brother come down into his garden, and let him eat of my fruits as of the fruits of trees, the petition that has been labored over.\n\n(203) When the practical soul begins, from the greatness and beauty of created things, to marvel at the Creator, and to delight in the pleasure that comes from them, then, struck with wonder at these things, she too cries out: How beautiful you have become, bridegroom, paradise of your Father. Flower of the field, and his cedars, as the cedars of Lebanon. Under his shadow I desired, and I sat down, and his fruit appeared sweet in my throat. (204) If the one who receives a king into his chamber is found to be so distinguished and glorious, and full of every other... joy, what would a soul suffer, having received the King of kings in its purification according to his unerring promise? And what will it leave out, casting outside what does not seem to him to be for rest, and bringing inside what is pleasing to him? (205) The one who expects to be called by the king tomorrow, of what other thing will he be in care, than the study of words that are going to be for that one's pleasing? Every soul that keeps this will not be seen unprepared for the judgment that comes from there.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":231,"ref":"p231","source":"(σστ΄) Μακαρία ψυχή, ἡ διά τό σήμερον προσδοκᾷν ἥξειν τόν Κύριον ἑαυτῆς, μηδέν ἡγουμένη ὅλως τόν πόνον τῆς ἡμέρας πάσης· μηδέν τόν τῆς νυκτός, διά τό εὐθέως ἐπί τό πρωΐ τοῦτον μέλλειν αὐτῇ ἐμφανίζεσθαι. (σζ΄) Πάντας μέν ὁρᾷ ὁ Θεός· ὁρῶσι δέ τόν Θεόν, οἱ θεωροῦντες μηδέν ἐν τῷ εὔχεσθαι. Καί ὅσοι μέν ὁρῶσι τόν Θεόν, καί εἰσακούονται παρ᾿ αὐτόν. Μακάριος δέ, ὁ πιστεύων ὅτι βλέπεται ὑπό τοῦ Θεοῦ· οὐ σαλευθήσεται γάρ ὁ πούς αὐτοῦ τῆς ἀρεσκείας ἐκείνου χάριν.\n\n(ση΄) Τῆς ἐντός ἡμῶν οὔσης βασιλείας τά ἀγαθά, ὁ φιλόκοσμος ὀφθαλμός οὐκ εἶδε· καί ἀκοή φιλότιμος οὐκ ἤκουσε, καί ἐπί καρδίαν κενήν Πνεύματος ἁγίου οὐκ ἀνέβη· ἀῤῤαβῶνές εἰσι τῶν μελλόντων δίδοσθαι τοῖς δικαίοις ἀγαθῶν ἐν τῇ μελλούσῃ βασιλείᾳ Χριστοῦ· καί ὁ μή ἐν τούτοις τρυφῶν, οἵτινές εἰσιν οἱ καρποί Πνεύματος, ἐν ἀπολαύσει ἐκείνων γενέσθαι οὐ δύναται.\n\n(σθ΄) Οἱ τῶν πρακτικῶν λογισμοί ἐλάφοις ἐοίκασιν. Ὡς γάρ ἐκεῖναι ποτέ μέν ἄνω εἰσίν ἐν τοῖς ὄρεσι διά τόν φόβον τῶν θηρατῶν, ποτέ δέ κάτω ἐν ταῖς κοιλάσι διά τόν πόθον τῶν ἐν αὐταῖς· οὕτω καί οὗτοι· οὔτε πάντοτε ἐν θεωρίᾳ πνευματική δύνανται εἶναι, διά τό αὐτῶν εὐτελές· οὔτε ἀεί ἐν τῇ φυσικῇ, διά τό μή τήν ἀνάπαυσιν διώκειν ἀεί. Τῶν μέντοι θεωρητικῶν, περιπεζίων ὑπερόπται θεωρημάτων καθίστανται.","english":"(206) Blessed is the soul which, because it hopes today that its Lord will come, counts the toil of the whole day as nothing, and the toil of the night as nothing, because he is about to appear to it immediately at daybreak. (207) God sees all; but those who see God are those who contemplate nothing while praying. And as many as see God are also heard by him. Blessed is the one who believes that he is seen by God, for his foot of pleasing him shall not be moved for his sake.\n\n(208) The good things of the kingdom that is within us, the eye that loves the world has not seen, and the ear that loves honor has not heard, and they have not come up upon a heart empty of the Holy Spirit. They are the earnest of the good things to be given to the righteous in the coming kingdom of Christ; and the one who does not delight in these things, which are the fruits of the Spirit, cannot come to be in the enjoyment of those things.\n\n(209) The thoughts of practical men are like deer. For as those are sometimes up in the mountains because of fear of the hunters, and sometimes down in the valleys because of longing for the things in them, so also are these: they are able neither to be always in spiritual contemplation, because of their own worthlessness, nor always in natural contemplation, because they do not always pursue rest. But they become despisers of the theoretical thoughts that are on foot, as it were, compared with the contemplative ones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"(σι΄) Βόλοι μέν δρόσου, γῆς μεθύσκουσιν αὔλακας διαθέσεις δέ ψυχῆς ἐν εὐχῇ, ἔμβροχοι στεναγμοί ἀπό καρδίας ἀναδιδόμενοι. ( (σια΄) Τῆς ἐν Τριάδι νοουμένης θεότητος, οὐδείς ἐν θεωρίᾳ ὀφθήσεται, ὑλικῆς δυάδος, καί τῆς γείτονος μονάδος ἄνωθεν μή ὀφθείς· οὐδέ ταύτης γενήσεται ὑψηλότερος, μή μοναδικόν τόν ἑαυτοῦ νοουμένοις ἐργασάμενος νοῦν.\n\n(σιβ΄) Οὐ τοσοῦτον δυσχερές εὑρεθήσεται τό ποταμοῦ ἀνακόψαι ὁδόν ἐπί τά κάτω μή φέρεσθαι, ὅσον νοῦν ῥύμην ἀναχαιτίσαι, μή ἐν τοῖς ὁρωμένοις σκεδάννυσθαι, πρός δέ τά ἄνω καί συγγενῆ, ὅτε βούλεται τῷ εὐχομένῳ συνάγεσθαι· κἄν τοῦτο μέν κατά φύσιν, ἐκεῖνο δέ παρά φύσιν καθέστηκεν. (σιγ΄) Τόν νοῦν οἱ καθαιρόμενοι εἴσω [ἔξω] τῶν ὁρωμένων παραπέμποντες, τοσούτου πίμπλανται θάμβους, καί τοσαύτης πληροῦνται χαρᾶς, ὡς μηδέν ἕτερον χωρῆσαι τῶν ἐπιγείων δύνασθαι, μηδ᾿ ἄν εἰ πάντα πρός αὐτούς συῤῥυεῖεν τά περιμάχητα.\n\n(σιδ΄) Ἐξαρκοῦσι καί μόνοι οἱ νόμοι ῥηθέντες τῆς φύσεως, πρός τό λίαν θαυμάζεσθαι· κατανοούμενοι δέ, λειμῶνες εὑρίσκονται εὐανθεῖς, ὡς ἐξ οὐρανίου νέκταρος, ἀκηράτοις βρύοντες ἄνθεσι τῆς πνευματικῆς πανδαισίας τόν γλυκασμόν. (σιε΄) Ἐν δροσεροῖς μέν ἄνθεσι λειμώνων τήν βασιλίδα τοῦ σμήνους περιζάνουσι μέλιτται· ἐν κατανύξει δέ τῇ γενομένῃ ἀδιαλείπτως ψυχῇ, ὡς οἰκεῖαι αἱ νοεραί δυνάμεις περικυκλοῦσαι, συνεκποθοῦσι τά καταθύμια. (σιστ΄) Ἐν μέν τῷ ὁρωμένῳ κόσμῳ, ὡς ἄλλος τις κόσμος ὁρᾶται ὁ ἄνθρωπος· ἐν δέ τῷ νοουμένῳ, ὁ λογισμός· οὐρανοῦ μέν γάρ καί τῶν ἐν μέσῳ οὗτος ἐκείνῳ καταγγελεύς·","english":"(206) Blessed is the soul which, because it hopes today that its Lord will come, counts the toil of the whole day as nothing, and the toil of the night as nothing, because he is about to appear to it immediately at daybreak.\n\n(216) Showers of dew make the furrows of the earth drunk; and the dispositions of the soul in prayer are moist groans sent up from the heart. (217) No one will be seen in contemplation of the Godhead that is understood in the Trinity, unless he has first been seen from above to have passed beyond the material dyad and the neighboring monad; nor will he become higher than this, unless he has made his own mind, as understood by those who understand, monadic.\n\n(218) It will not be found so difficult to turn back the course of a river so that it is not carried downward, as to check the rush of the mind so that it is not scattered among things visible, but is gathered, when it wills, toward things above and akin to itself, for the one who prays; even though the former is according to nature, and the latter is contrary to nature. (219) Those who are being purified, sending the mind inward [outward] beyond things visible, are filled with so much amazement, and are filled with so much joy, that they are able to contain nothing else of earthly things, not even if all the things most fought over should rush in upon them.\n\n(220) The laws of nature, when merely spoken, suffice to be greatly marveled at; but when contemplated, they are found to be blooming meadows, gushing with the sweetness of spiritual feasting from heavenly nectar through undefiled flowers. (221) Bees encircle the queen of the swarm among the dewy flowers of meadows; and upon a soul that is continually in compunction, the noetic powers, as though they were its own, encircling it, join in longing for the things it desires. (222) In the visible world, man is seen as a kind of other world; in the intelligible world, reasoning is so; for this is the herald to that of heaven and of the things in between.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":233,"ref":"p233","source":"νοῦ δέ καί αἰσθήσεως, καί τῶν περί αὐτά, ὑποφήτης ὑπάρχει ὁ λογισμός· ὧν ἄνευ, ἀμφότεροι κόσμοι ἐκεκώφωντο ἄν. (σιζ΄) Οὐχ οὕτως ἀπολυθείς αἰχμάλωτος διά χρόνον πορεύεται, ( ὡς νοῦς τῶν ὑλικῶν σχέσεων ἐλευθερωθείς, πρός τά οὐράνια ὡς πρός τά οἰκεῖα πορεύεται ἀγαλλομένῳ ποδί.\n\n(σιη΄) Τῷ μή μετά προσοχῆς εὐχομένῳ, ἀλλά διαχεομένῳ, βάρβαρος μέν ὁ ψαλμός λογισθήσεται· αὐτός δέ τῷ ψαλμῷ, ὡς βάρβαρος· καί ὡς μαινόμενοι ἀμφότεροι δαίμοσιν.\n\n(σιθ΄) Οὐ ταὐτόν ἐστιν οἷς ἐσταυρώθη ὁ κόσμος, καί οἵτινες τῷ κόσμῳ ἐσταύρωνται. Τοῖς μέν γάρ, ἧλοι νηστεία καί ἀγρυπνία· τοῖς δέ, ἀκτημοσύνη καί ἐξουδένωσις. Τῶν δέ δευτέρων χωρίς, οἱ πόνοι τῶν προτέρων ἀνωφελεῖς. (σκ΄) Οὐ καθαρῶς δύναται προσεύξασθαι, ὁ φιλοκάλῳ πάθει καί φιλοτίμῳ κρατούμενος. Περί ταῦτα γάρ αἱ σχέσεις, καί οἱ τῆς ματαιότητος λογισμοί τήν οἰκειότητα ἔχοντες, σχοινία καθάπερ ἐκείνῳ περιπλεκόμενοι γίνονται, κατασπῶντες ὡς οἷα στρουθίον δεδεμένον ἀναπτῆναι πειρώμενον ἐν τῷ καιρῷ τῆς εὐχῆς.","english":"(206) ...of the mind and of the senses, and of the things pertaining to them, the reason is the interpreter; without which both worlds would have been deafened. (207) Not so does a captive released by time go on his way, as the mind, freed from material attachments, journeys to the heavenly things as to its own, with exulting foot.\n\n(208) For the one who prays not with attention but with a scattered mind, the psalm will be reckoned barbarian, and he himself barbarian to the psalm; and both are like madmen to the demons.\n\n(209) It is not the same thing to be those to whom the world has been crucified, and those who have been crucified to the world. For to the former, fasting and vigil are the nails; to the latter, poverty and contempt. And without the second, the labors of the first are unprofitable. (210) He cannot pray purely who is mastered by the passion for beauty and the love of honor. For around these things are the attachments, and the thoughts of vanity having kinship with them become like ropes entangled around him, dragging him down like a sparrow tied fast and trying to fly away in the time of prayer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"(σκα΄) Ἀδύνατον εἰρηνικόν γενέσθαι τόν νοῦν ἐν εὐχῇ, ἐγκράτειαν καί ἀγάπην φίλην τόν μή κτησάμενον. Ἡ μέν γάρ, τήν κατά τῆς ψυχῆς ἐκ τοῦ σώματος ἔχθραν καταλύειν ἐπαγωνίζεσθαι· ἡ δέ, τήν πρός τόν πλησίον διά τόν Θεόν. Κἀντεῦθεν ἡ ὑπερέχουσα πάντα νοῦν εἰρήνη ἐπιδημοῦσα, μόνην ποιεῖσθαι πρός τόν οὑτωσί κατειρηνεύσαντα ἐπηγγείλατο.\n\n(σκβ΄) Ἀνάγκη τοῦ εἰς βασιλείαν Θεοῦ ἀγωνιζομένου εἰσελθεῖν, περισσεύειν ἐν ἀγαθοῖς τό ἔργον τῆς δικαιοσύνης αὐτοῦ· ἐν ἐλεημοσύναις μέν, διά τῆς ἐκ τοῦ ὑστερήματος παροχῆς· ἐν πόνοις δέ, τοῖς ὑπέρ τῆς εἰρήνης, διά τοῦ ἀποστερήματος τῆς ἐν Κυρίῳ ὑπομονῆς.\n\n( (σκγ΄) Οὔτε ὁ ἐνδεῶς πρός ἀρετήν ἔχων διά τήν ἀμέλειαν, οὔτε ὁ περιττῶς διά τήν οἴησιν, εἴσω λιμένος τοῦ κατά τήν ἀπάθειαν εὑρεθήσονται. Οὐδέτερος γάρ τῶν ἐκ δικαιοσύνης ἐν ἀπολαύσει γέγονεν ἀγαθῶν, μεσίτιδος εὑρισκομένης αὐτοῖς, ἐλλείψεως καί ὑπερβολῆς. (σξδ΄) Οὔτε ἡ γῆ εἰ μή πολυπλασίονα τῷ γεωργῷ τόν πόνον χαρίσηται, εὔπορον καί ἀνενδεῆ ἀπεργάσεται αὐτόν, μόνον τόν σπόρον παρεχομένη, ἤ καί μικράν τινα προσθήκην· οὔτε τῷ πρακτικῷ τό ἀνυόμενον ἔργον, εἰ μή κρεῖττον τῆς προαιρέσεως αὐτοῦ ἡ σπουδή εὑρεθείη, πρός τόν Θεόν δίκαιον ἀπεργάσασθαι δύναται.","english":"(261) It is impossible for the mind to become peaceful in prayer unless it has acquired self-control and love. For the one struggles to destroy the enmity of the body against the soul; the other, the enmity against one's neighbor for God's sake. And from this, the peace that surpasses all understanding, coming to dwell there, promised to make its abode only with the one who has thus made peace.\n\n(262) It is necessary for the one who strives to enter the kingdom of God to enter in, and that the work of his righteousness abound in good things: in almsgiving, through giving from what he lacks; and in labors, those for the sake of peace, through the deprivation of patience in the Lord.\n\n(263) Neither the one who is deficient in virtue through negligence, nor the one who is excessive through conceit, will be found within the harbor of impassibility. For neither of them has come to the enjoyment of the good things that are from righteousness, since deficiency and excess are found as mediators for them. (264) Nor will the earth, unless it bestows on the farmer labor many times over, make him prosperous and free from want, providing only the seed, or even some small addition; nor can the work accomplished for the practical man, unless his zeal be found greater than his purpose, make him righteous toward God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"(σκε΄) Οὔτε πάντες οἱ μή ἀγαπῶντες τόν πλησίον μισεῖν δύνανται· οὔτε οἱ μή μισοῦντες αὐτόν ἀγαπᾷν· καί ἄλλο μέν ἐστι, τό βασκαίνειν ἐκείνου τήν ἀρετήν· ἕτερον δέ τό μή ἐμποδών αὐτῷ εὑρίσκεσθαι πρός προκοπήν. Ἐσχάτης δέ κακίας εὑρεθήσεται βαθμός, τό μή μόνον δάκνεσθαι ἐπί τοῖς ἐκείνου προτερήμασιν, ἀλλά καί τό διαβάλλειν τά ἐκείνου καλά, ὡς οὐ τοιαῦτα τυγχάνουσιν. (σκστ΄) Ἄλλα τά σωματικά πάθη, καί ἄλλα εἰσί τά ψυχικά· ἄλλα τά κατά φύσιν, καί ἄλλα τά παρά φύσιν. Ὁ γοῦν τά μέν ἀπωθούμενος, τῶν δέ πρόνοιαν μή ποιούμενος, ὅμοιός ἐστιν ἀνθρώπῳ φραγμόν μέν ὑψηλόν καί συνερεφῆ κατά τῶν θηρίων ἱστῶντι, συνηδομένῳ δέ τοῖς πτηνοῖς ἐσθίουσιν τάς τοῦ λογικοῦ ἀμπελῶνος περιφανεῖς σταφυλάς.\n\n(σκζ΄) Ἐν πρώτοις ἡ ψυχή ἐν φαντασίᾳ γίνεται τοῦ κακοῦ· εἶτα ἐν ἐπιθυμίᾳ· ἔπειτα ἐν ἡδονῇ ἤ λύπῃ· εἶθ᾿ οὕτως ἐν αἰσθήσει· εἶτα μετ᾿ αὐτήν ἐν ἀφῇ, τῇ φαινομένῃ καί ἀφανεῖ· ἐν πᾶσι συνεπομένων τῶν λογισμῶν, πλήν τῆς προτέρας κινήσεως· ἧς μή παραδεχομένης, πᾶν τό μετ᾿ αὐτήν κακόν ἀνενέργητον εὑρεθήσεται. (σκη΄) Οἱ μέν τῇ ἀπαθείᾳ ἐγγίζοντες, φαντασίαις [οὐ] σαλεύονται· ( ἐπιθυμίαις δέ, οἱ μετριοπαθεῖς· σχέσεσι δέ, οἱ ἡδυπαθεῖς. Ἐν αἰσθήσει δέ γίνονται τοῦ κακοῦ, οἱ παραχρώμενοι μέν τά τῆς χρείας, λυπούμενοι δε· ἐν δέ ἀφῇ, οἱ ἀλύπως αὐτῇ συγγινόμενοι.","english":"(261) Not all who do not love their neighbor are able to hate him; nor are those who do not hate him able to love him. And it is one thing to envy another's virtue, and another thing to be found not standing in the way of his progress. But he will be found at the last degree of wickedness who is not only stung by another's advantages, but also slanders his good qualities as though they were not really such. (262) Some passions are bodily and others are of the soul; some are according to nature and others contrary to nature. So then, the one who thrusts some aside but takes no forethought for others is like a man who sets up a high, well-roofed wall against wild beasts, yet takes pleasure with the birds that eat the conspicuous grapes of the rational vineyard.\n\n(263) In the first place the soul comes to be in imagination of the evil; then in desire; then in pleasure or grief; then thus in perception; then after this in touch, both apparent and unseen—the thoughts following along in all of these, except the first movement; and if this is not admitted, every evil after it will be found inactive. (264) Those who are approaching dispassion are not shaken by imaginations; those who are moderately passionate, by desires; those who are pleasure-loving, by attachments. Those who come to be in perception of evil are those who misuse the things of need and are grieved; and those in touch are those who consort with it without pain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":236,"ref":"p236","source":"(σκθ΄) Ἡδονή, ἐν πᾶσι μέν τοῖς τοῦ σώματος ἐγκαθίδρυται μέλεσι· οὐ πᾶσιν δέ ὡσαύτως παρενοχλοῦσα φαίνεται· ἀλλά τοῖς μέν, μᾶλλον εἰς τό ἐπιθυμητικόν τῆς ψυχῆς μέρος· τοῖς δέ, εἰς τό θυμικόν· ἑτέροις δέ, εἰς τό ταύτης λογιστικόν· διά γαστριμαργίας, ὀξυχολίας τε καί πονηρίας, τῆς πάντων αἰτίου τῶν ἀνοσίων παθῶν.\n\n(σλ΄) Οὐκοῦν ἀνάγκη τά αἰσθητήρια, ὡς πύλας ἀνοίγειν τῆς πόλεως. Ἀνάγκη δέ μή συγχωρεῖν ἐν τῇ τῶν ἀναγκαίων ἀνοίξει, συνεισέρχεσθαι τά τούς πολεμίους θέλοντα, καί μάχης αἴτια καθιστάμενα. (σλα΄) Ἐνέργεια ἡδονῆς μέν, ἐπιθυμία· θυμοῦ δέ, ὀξυχολία· βασκανίας δέ, πονηρία καθίσταται. Οὐκ εἰρηνεύει δέ μετά τῶν ἐσχάτων, ὁ μή κατά τῶν ἀρχόντων ἀγωνιζόμενος· οὐδέ εἰς τόν τῆς μετριοπαθείας δύναται λιμένα εἰσέρχεσθαι, ὁ βίᾳ τάς ἐντολάς μετερχόμενος. (σλβ΄) Τάς προσβολάς οἱ ἀποκρουόμενοι, οὐ συγχωροῦσιν ἔνδοθεν τοῦ λογικοῦ ἀμπελῶνος ὡς θηρία τούς λογισμούς εἰσέρχεσθαι, καί τῶν ἐκείνου ἐν λύμῃ καθίστασθαι· οἱ δέ συνδυάζονται μέν, ἁπλῶς δέ εἰσέρχεσθαι αὐτούς συγχωροῦσιν, μή ἅπτεσθαι δέ μηδενός τῶν αὐτῶν· οἵ καί ἡδέως μέν συνομιλοῦσι τοῖς πάθεσι διά τῶν λογισμῶν, εἰς συγκατάθεσιν δέ μή ἐρχόμενοι, ὡμοιώθησαν τοῖς ἐάσασι τόν μονιόν ἔνδοθεν μέν τοῦ φραγμοῦ εἰσελθεῖν, ἐν κόρῳ δέ αὐτόν τῶν τοῦ","english":"(289) Pleasure is established in all the members of the body, yet it does not appear to trouble all alike; but in some it works rather upon the desiring part of the soul, in others upon the irascible part, and in others upon the rational part of it—through gluttony, irascibility, and wickedness, the cause of all unholy passions.\n\n(290) Therefore it is necessary to open the senses as the gates of the city. But it is necessary not to permit, in the opening for necessities, those things that wish to enter in together with them and become causes of battle. (291) The activity of pleasure is desire; of anger, irascibility; of envy, wickedness. He who does not struggle against the ruling passions does not make peace with the last; nor can he who pursues the commandments by force enter the harbor of moderation. (292) Those who repel the assaults do not permit the thoughts to enter from within the rational vineyard like wild beasts, and to bring its fruits to ruin; but those who are joined to them yet simply permit them to enter, and not to touch any of these things—they who converse pleasantly with the passions through their thoughts, yet do not come to consent, have been likened to those who allowed the wild boar to enter within the fence, but in satiety of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"ἀμπελῶνος γενέσθαι βοτρύων μή συγχωρήσασιν· εἶτα εὗρον αὐτόν τῆς ἑαυτῶν δυνάμεως ἰσχυρότερον, οἱ ἐν συγκαταθέσει πολλάκις παθῶν εὑρισκόμενοι. ( (σλγ΄) Οὔπω ἔφθασεν εἰς ἁπλότητα, ὁ ἔτι δεόμενος ἐπιμελείας φραγμοῦ τοῦ κατά τήν ἐγκράτειαν. Ὁ τέλειος γάρ, φησίν, οὐκ ἐγκρατεύεται· ἔοικε δέ τινι ἔχοντι ἄμπελον, ἤ ἄρουραν, οὐ μέσον πολλῶν ἄλλων ἀμπελώνων καί χώρων, ἀλλ᾿ ἐν γωνίᾳ που· καί διά τοῦτο δεομένῳ πολλῆς τῆς φυλακῆς καί τῆς νήψεως. Τοῦ γάρ εἰς ἁπλότητα φθάσαντος, ἐκ παντός ἀνέπαφος ἡ ἄμπελος γίνεται, βασιλέως καθάπερ ἤ τινος ἄλλου παραδυναστεύοντος φοβεροῦ, καί μόνης ἐξ ἀκοῆς, τούς τε κλέπτας καί παροδίτας παρασκευάζοντος φρίττειν τήν ἐπιχείρησιν.\n\n(σλδ΄) Πολλοί μέν εἰς τόν τῆς κακοπαθείας σταυρόν ἀνέρχονται· ὀλίγοι δέ τούς ἥλους αὐτοῦ καταδέχονται· προαιρετικῆς μέν εὐπειθείας δοῦλοι πολλοί· ἀπροαιρέτου δέ αἰσχύνης, μόνοι οἱ τό φιλότιμον καταλύσαντες. (σλε΄) Πάντας μέν τούς δερματίνους χιτῶνας πολλοί ἐξεδύσαντο· ὡς ἔσχατον δέ τόν τῆς κενοδοξίας, μόνον οἱ μητέρα αὐτῆς τήν αὐταρέσκειαν βδελυξάμενοι.","english":"(293) He has not yet arrived at simplicity who still needs the protection of a fence, namely that of self-control. For the perfect man, it is said, does not practice self-control; but he is like one who has a vineyard or a field, not in the midst of many other vineyards and lands, but in some corner; and for this reason he needs much guarding and watchfulness. For in the case of one who has reached simplicity, the vineyard becomes wholly untouchable, like that of a king or some other powerful ruler, making thieves and passers-by shudder at the very attempt from hearsay alone.\n\n(294) Many ascend the cross of hardship, but few accept its nails; many are slaves of willing obedience, but of involuntary shame, only those who have destroyed their love of honor. (295) Many have stripped off all the garments of skin, but the last one, that of vainglory, only those who have loathed its mother, self-pleasing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"(σλστ΄) Ἔπαινον ἀνθρώπων καί ἄνεσιν σώματος, ὁ ἀποδεχόμενος μέν, οὐ καταδεχόμενος δέ, οὗτος τοῦ ἐσχάτου τῆς κενοδοξίας χιτῶνος γυμνός γεγονώς, τοῦ ἐν πολλοῖς στεναγμοῖς ἐπιζητουμένου οἰκητηρίου τοῦ ἐκ οὐρανοῦ τήν φαιδρότητα ἀπ᾿ ἐντεῦθεν ἠξιώθη ἐνδύσασθαι. (σλζ΄) Ἄλλο ἐνέργεια, καί ἄλλο ἐνέργημα. Καί τό μέν, ἁμαρτίας ἀπηρτισμένης ἐστί δεικτικόν· τό δέ, ἡδυπαθείας μόνης τῆς ἔνδοθεν ἐνηργημένης, ἀλλ᾿ ἐκτός. Ὡς οἱ τῆς ἰδίας μέν μή κατακινούμενοι γῆς, δασμοφοροῦντες δέ ὅμως τοῖς καταδυναστεύουσι τά αὐτοῖς καταθύμια. ( (σλη΄) Τῆς γεύσεως κρατούσης ἐν ἡδοναῖς, ἀδύνατον μή καί πάσας τάς αἰσθήσεις συνέπεσθαι, κἄν τῶν ψυχροτέρων εἰρηνεύειν δοκῶσι τά ὑπογάστρια, ὡς τῶν γεγηρακότων πύρωσιν ἐκ πυρός [μή] δεξαμένων. Ἀλλ᾿ οὐ περί τό γεννᾷν σώφρων ἡ στεῖρα μοιχευομένη κριθήσεται. Σωφρονεῖν δέ πάντα τόν μή πορνεύοντα εἴποιμι ἄν, μηδέ ὁράσει κατακηλούμενον. (σλθ΄) Ἐν τροφαῖς καί μορφαῖς καί φωναῖς, τό ἐπιθυμητικόν τῆς ψυχῆς ἐλέγχεται, οἷόν ἐστιν ταῖς θελητικαῖς τε καί ἄλλως ἐχούσαις [ὁρμαῖς] ἐν γεύσει, καί ὄψει, καί ἀκοῇ, εἴτε ὡς χρώμενον αὐταῖς, εἴτε ὡς παραχρώμενον, εἴτε μέσον πρός ἀμφότερα εὑρισκόμενον.","english":"(296) He who accepts the praise of men and bodily ease, but does not accept it in a welcoming way—this man has become naked of the last tunic of vainglory, and from this point has been deemed worthy to put on the dwelling place sought with many groans, the brightness of which comes from heaven. (297) One thing is activity, and another is the effect of activity. The one is indicative of sin fully accomplished; the other, of mere sensual pleasure that has been worked inwardly but is external. They are like those who are not moved from their own land, yet nonetheless pay tribute to those who tyrannize over their desires. (298) When taste prevails in pleasures, it is impossible that all the senses not follow along, even if the lower parts of those who are more frigid seem to be at peace, as with the aged who have not received a burning from fire. But the barren woman who commits adultery will not be judged chaste in regard to bearing children. I would say that everyone is chaste who does not commit fornication, nor is charmed by sight. (299) In foods and forms and voices, the desiring part of the soul is exposed for what it is by the volitional impulses and those otherwise disposed, in taste and sight and hearing, whether as using them, or misusing them, or being found midway between both.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":239,"ref":"p239","source":"(σμ΄) Ἐν οἷς ὁ φόβος οὐ προηγεῖται, ὡς πρόβατα μή ἔχοντα ποιμένα ἐν συγχύσει, οἱ λογισμοί εὑρεθήσονται· ἐν εὐταξίᾳ δέ, καί μάνδρας εἴσω κατά τήν εὐνομίαν ἐφεπομένου, ἤ προηγουμένου αὐτοῦ. (σμα΄) Τῆς πίστεως, ὁ φόβος υἱός· τῶν ἐντολῶν δέ οὗτος νομεύς· καί ὁ μή τήν μητέρα τούτου κτησάμενος, πρόβατον ὀφθῆναι τῆς κατά Κύριον νομῆς οὐκ ἀξιωθήσεται.\n\n(σμβ΄) Οἱ μέν τάς ἀρχάς μόνας ἔχουσι τῶν καλῶν· οἱ δέ, καί τάς τούτων μεσότητας· οἱ δέ, καί τά τέλη αὐτῶν· ὧν ἄνευ, ὡς στρατιώτης ψιλός ἕκαστος εὑρεθήσεται ἤ ἀξιωματικός, τῶν σιτηρεσίων ἐκτός. Καί διά τοῦτο, ὁ μέν τήν ἑαυτοῦ μόνον καί μόλις οἰκίαν ἀπό τῶν ἐπιχειρούντων αὐτήν ἐπηρεάζειν συντηρῶν· ὁ δέ οὐκ ἐν τιμῇ τῇ προσηκούσῃ εὑρισκόμενος, ἐν οἷς ἄν συνέρχηται. (σμγ΄) Οἱ ταῖς ἡδοναῖς συνέρχεσθαι παρακαλοῦντες τοῦ ( φάρυγγος ἐντελεῖς ὄντας, ὅμοιόν τι ποιοῦσι τοῖς ἀναθερίζειν κελευομένοις τά εἰς ὑγείαν πληγάς ἤδη ἐλθούσας· ἤ τάς ψώρας διά τήν ἡδύτητα κνήθειν· ἤ τά τόν πυρετόν ἀνάπτοντα ἐσθίειν, ἤ ἀποφράττειν τόν ἀμπελῶνα αὐτοῦ, καί συγχωρεῖν εἰσέρχεσθαι σύν ταῖς ἐννοίαις ταῖς ἀγαθαῖς, ὡς μονιόν ἄγριον τό","english":"(296) Where fear does not go first, the thoughts will be found in confusion, like sheep without a shepherd; but in good order, and within the fold according to the law, when he follows or goes before them. (297) Fear is the son of faith; and this fear is the shepherd of the commandments; and he who has not acquired its mother will not be deemed worthy to be seen as a sheep of the pasture according to the Lord.\n\n(298) Some have only the beginnings of good things; others also their middles; others also their ends; without which each will be found, like a bare soldier or an officer, outside the rations. And for this reason, one keeps his own house only, and that with difficulty, from those who attempt to harm it; another is not found in the honor that is fitting, in whatever circumstances he may come together. (299) Those who urge us to come together with pleasures, being sound in the throat, do something similar to those commanded to weed out the wounds that have already come for health; or to scratch the itches for the sake of sweetness; or to eat what kindles the fever, or to block up his vineyard, and to allow the good thoughts to enter, as a wild boar","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"φρόνημα τῆς σαρκός, ὡς σταφυλάς διαβόσκεσθαι. Οἷς οὐ πείθεσθαι χρή, οὐδέ ταῖς ἀκαίροις κάμπτεσθαι κολακείαις ἀνθρώπων τε καί παθῶν· κατοχυροῦν δέ τόν φραγμόν δι᾿ ἐγκρατείας, ἕως παύσωνται οἵ τε θῆρες, τά σαρκικά πάθη, ὠρύεσθαι, καί ὡς πετεινά οἱ μάταιοι λογισμοί, μή καταβαίνειν λυμαίνεσθαι, τήν ὡς ἄμπελον εὐθηνουμένην ψυχήν θεωρίαις ταῖς ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν. Ἀμήν. ΣΧΟΛΙΑ ΕΙΣ ΤΑΣ ΕΠΙΣΤΟΛΑΣ ΤΟΥ ΑΓΙΟΥ ΔΙΟΝΥΣΙΟΥ ΑΡΕΟΠΑΓΙΤΟΥ * ΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Α' ( Ἐπιβάλλω Γάϊον τοῦτον εἶναι, ᾧ τήν τρίτην ἐπιστολήν ἔγραψεν ὁ θεῖος εὐαγγελιστής Ἰωάννης, τεκμαιρόμενος καί ἐκ τῶν ἄλλων, οἷς συγγέγονε μετά τῶν Ἀποστόλων ὁ θεῖος οὗτος ἀνήρ. Θεραπευτάς δέ ἔφη καλεῖσθαι ἐν τῷ «Περί τῆς ἐκκλησιαστικῆς ἱεραρχίας» κεφαλαίῳ ς' τούς μοναχούς, εἰπών ἐκεῖ καί πῶς καθίστανται μή ὄντες κληρικοί, ἀλλά ἀνώτεροι τόν λαοῦ. Τούτους δέ ἔοικε θαυμάζειν Φίλων ὁ Ἰουδαῖος ἐν τῷ «Περί θεωρητικοῦ» ἤ «Ἱκετῶν» συντάγματι, θεραπευτάς αὐτούς καλῶν, καί τήν δίαιταν αὐτῶν διηγούμενος πρό ὀλίγου τοῦ τέλους τοῦ βιβλίου τούτου. Ἀνάγνωθι τά τοῦ αὐτοῦ Φίλωνος. «Ἀλλά μή κατά στέρησιν»: Τοῦτο, φησί, μή κατά τάς κοινάς ἐννοίας ὑπολάβῃς, ὅτι, ὥσπερ τό σκότος λύεται φωτί, καί μάλιστα πολλῷ, ἤ ὥσπερ ἤ ἀγνωσία, ἥτις καί αὐτή σκότος ἐστί, παύεται γνώσεων, καί μάλιστα πολλῶν, ἐπιγενομένων, οὕτω καί ἡ κατά Θεόν ἀγνωσία ἔοικε τῇ κατά ἀμαθίαν ἀγνωσίᾳ, ὥς ἔφημεν·","english":"the mind of the flesh, to be grazed upon like grapes. These one must not obey, nor be bent by the untimely flatteries of men and of passions; but one must fortify the fence through self-control, until both the wild beasts—the passions of the flesh—cease to roar, and the vain thoughts, like birds, cease to descend and ravage the soul that is flourishing like a vine through the contemplations in Christ Jesus our Lord. Amen. SCHOLIA ON THE LETTERS OF SAINT DIONYSIUS THE AREOPAGITE * ON THE FIRST LETTER (I take this Gaius to be the one to whom the divine evangelist John wrote the third letter, inferring also from the other things in which this divine man was associated with the Apostles. And he said that monks are called Therapeutae in the sixth chapter of \"On the Ecclesiastical Hierarchy,\" saying there also how they are appointed though not being clerics, but superior to the people. These it seems Philo the Jew admires in the treatise \"On the Contemplative Life\" or \"On Suppliants,\" calling them Therapeutae, and describing their manner of life near the end of this book. Read the things of the same Philo. \"But not by deprivation\": This, he says, do not suppose according to common notions, that just as darkness is dissolved by light, and especially by much light, or just as ignorance, which is itself also darkness, ceases when knowledges, and especially many, have come upon it, so also the ignorance according to God resembles the ignorance according to lack of learning, as we said;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"ἀλλ' ὅσῳ φωτίζεταί τις περί Θεοῦ καί ὅσῳ τις συνάγει γνῶσιν τῶν ὄντων, τουτέστι τήν περί τῶν νοητῶν καί νοερῶν, τοσούτῳ μᾶλλον, ἀναβαίνων περί τήν γνῶσιν τήν περί Θεόν, ( γνώσεται τήν ἀκαταληψίαν, ἤτοι τήν ἀγνωσίαν τήν περί Θεόν, φῶς εἶναι καί γνῶσιν ὑπέρ πάντα τά γνωσθέντα καί λοιπόν σιγῇ τιμᾷ τήν περί Θεόν ἀφασίαν. Οὐκοῦν οὐ κατά στέρησιν γνώσεως λέγεται ἡ περί Θεοῦ ἀγνωσία, ἀλλά καθ' ὑπεροχήν καί ὑπερβολήν πάσης γνώσεως, ὅτι ἔγνω τις τόν πᾶσι καί ἑαυτῷ ἄγνωστον καί ἀκατάληπτον. Ταῦτα καί ἐν τῷ «Περί μυστικῆς θεολογίας» κεφαλαίῳ α' εἴρηται, καί ἐν τῷ «Περί θείων ὀνομάτων» κεφαλαίῳ β'. «Ἀλλά τί τῶν αὐτοῦ τῶν ὄντων»: Ὅσον τις ἔχει, φησί, τῶν ὄντων τήν γνῶσιν, καί τό ὄν φῶς, τουτέστι αὐτήν τῆς ἀληθείας τήν νόησιν, τοσοῦτον τά περί Θεόν ὄψεται ἄγνωστα· οὐ γάρ τῷ φωτί ἤ τῇ γνώσει φανεροῦνται, ἀλλά μᾶλλον τούς ταῦτα ἔχοντας λανθάνει. Καί ἡ ἐν τούτοις ἐπίδοσίς τε καί αὔξησις, τῷ φωτί φημι καί τῇ γνώσει, τό Θεῖον δεικνύει ἀθέατόν τε καί ἄγνωστον· ὅτι ὁ Θεόν θεασάμενος καί νοήσας ὅ εἶδεν, αὐτόν μέν οὐχ ἑώρακεν, ἀλλά τί τῶν αὐτοῦ τῶν ὄντων καί γινωσκομένων.","english":"But to the extent that one is enlightened concerning God, and to the extent that one gathers knowledge of beings—that is, of things intelligible and intellectual—by so much the more, ascending in the knowledge concerning God, will one know the incomprehensibility, that is, the unknowing, concerning God, that it is light and knowledge beyond all things known, and thereafter honors in silence the ineffability concerning God. Therefore the unknowing of God is not spoken of by way of privation of knowledge, but by way of transcendence and excess of all knowledge, because one has known the One unknown to all and to himself, and incomprehensible. These things are also said in the first chapter of \"On Mystical Theology,\" and in the second chapter of \"On the Divine Names.\" \"But what of his own beings?\" To the extent, he says, that one has knowledge of beings, and the light that is, that is, the very understanding of truth, to that extent will one see the things concerning God as unknown; for they are not made manifest by the light or by knowledge, but rather escape those who possess these. And the progress and increase in these things—I mean in light and knowledge—shows the Divine to be invisible and unknown; because one who has seen God and understood what he saw has not seen him, but something of his own beings and things known.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"«Αὐτῷ τῷ καθόλου»: Προσεπινοεῖν δεῖ καί ἐπί τούτοις τό κατά τά ὄντα καί γινωσκόμενα. Τό δέ «μή εἶναι» πρόσκειται, ἐπειδή τό ἐστι τῶν κτιστῶν ἐστιν, ὁ δέ Θεός καί ὑπέρ τό εἶναι, διότι ἄκτιστος.\n\nΤό κείμενο προέρχεται ἀπό τῆς ἐκδόσεις ʺΤΟ ΒΥΖΑΝΤΙΟΝʺ τῆς σειρᾶς ʺΓΡΗΓΟΡΙΟΣ Ο ΠΑΛΑΜΑΣʺ Θεσσαλονίκη 1992, ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ *\n\nΑΣΚΗΤΙΚΩΝ, τόμος Δ. Πέρασε ἀπό σκάνερ, ἀκολούθησε ὀπτική ἀναγνώριση χαρακτήρων καί ἔλεγχος.\n\nΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Β' «Πῶς ὁ πάντων ἐπέκεινα»: Ταῦτα πολλάκις μέν καί ἐν τῷ «Περί θείων ὀνομάτων» διαφόρως εἴρηται, κατ' ἐξαίρετον δέ αὐτά ἡρμήνευσεν ἐν αὐτῷ τῷ λόγῳ κεφαλαίῳ ια', περί τό τέλος, λέγων· Πῶς ὁ πάντων αἴτιος καί θεότης καί ἀγαθότης, καί θεότητος ὑποστάτης, καί ὑπέρ ταῦτα. Οὕτω δέ ἀναγνωστέον· Ἐρωτᾶς πῶς ὁ Θεός ὑπέρ θεότητος ἀρχήν; Εἴτα ἀποκρίνεται· Εἰ νοήσεις, ὅτι θεότης αὐτό τό ἐκ Θεοῦ δῶρόν ἐστι καθ' ὅ θεούμεθα, οὐ ( μήν αὐτός ὁ Θεός, ἔχεις τήν λύσιν· ὁ γάρ Θεός, αὐτό φημι καί ὑπερούσιος οὐσία ὑπέρ τήν παρ' αὐτοῦ δωρουμένην καί χαριζομένην θεαρχίαν, τουτέστι θέωσίν ἐστι, καί τά ἑξῆς ὁμοίως. Εἶτα λοιπόν συλλογίζεται φάσκων, ὅτι, εἰ τό ἐκ Θεοῦ δῶρον ἀρχή γίνεται τοῦ θεοῦσθαι ἡμᾶς, δῆλον, ὅτι ὁ πάσης αἴτιος καί ἀρχή ὤν, μᾶλλον δέ ὑπεράρχιος, οὕτω καί τῆς λεγομένης θεότητος, ἤ ὡς θεαρχίας ἐπέκεινά ἐστιν. Ὁ μέν γάρ Θεός οὐ κατά σχέσιν, ὡς ἡμεῖς, κτᾶται τό ἀγαθόν, ἀλλ' ἀσχέτως ἔχει, ἡμεῖς δέ σχετῶς, τρεπτοί γάρ, ἐκεῖνος δέ ἄτρεπτος.","english":"By the very universal\": One must further consider, in addition to these things, what pertains to beings and things known. And \"not to be\" is added, since \"to be\" belongs to created things, whereas God is even beyond being, because he is uncreated.\n\nThis text comes from the \"TO BYZANTION\" editions of the \"GREGORIOS O PALAMAS\" series, Thessaloniki 1992, PHILOKALIA OF THE NEPTIC AND ASCETIC FATHERS, volume IV. It passed through a scanner, followed by optical character recognition and checking.\n\nON THE SECOND EPISTLE, \"How the One beyond all\": These things have often been said in various ways also in the \"On the Divine Names,\" but he interpreted them especially in that same discourse, chapter 11, near the end, saying: How the cause of all and deity and goodness, and the subsistence of deity, and beyond these. And it must be read thus: You ask how God is a beginning beyond deity? Then he answers: If you understand that deity is the very gift from God by which we are deified, not indeed God himself, you have the solution; for God, I mean the supersubstantial essence itself, is beyond the divine principality—that is, the deification—that is granted and bestowed by him, and so on likewise. Then finally he reasons, saying that, if the gift from God becomes a beginning of our being deified, it is clear that the cause of all and the one who is a beginning—or rather beyond beginning—is thus also beyond what is called deity, or is beyond divine principality. For God does not possess the good by relation, as we do, but possesses it without relation; whereas we possess it relationally, for we are changeable, but he is unchangeable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"«Εἰ θεότητα καί ἀγαθότητα»: Οὐκ αὐτήν, φησί, τήν κατ' οὐσίαν θεότητα καί ἀγαθότητα, ὅ τι ποτέ ἐστι λέγω, ἀλλά τήν ἀγαθοποιόν καί θεοποιόν δωρεάν τοῦ ὄντος Θεοῦ καί ἀγαθοῦ· τοῦτο γάρ ἡ ἀρχή καί αἰτία τοῦ θεοῦσθαι καί ἀγαθύνεσθαι, καί κατά τοῦτον τόν τρόπον φησί λέγεσθαι ὑπέρ θεαρχίαν καί ἀγαθαρχίαν, τήν οὕτω δηλαδή νοουμένην. Σημείωσαι δέ καί ἐντεῦθεν, ὅτι ἡ θεότης και ἡ ἀγαθότης οὐκ αὐτουσία ἐστι τοῦ Θεοῦ· καί γάρ καί τούτων ἐπέκεινα ὁ Θεός μόνος ἐν τῷ «Περί θείων ὀνομάτων» κεφαλαίῳ ια' πλατύτερον εἴρηται. «Ἀμίμητος καί ἄσχετος»: Ὁ κατά σχέσιν οὐκ ἔχων τι, ἀλλ' ἐξ ἑαυτοῦ μίμησις καί σχέσις αὐτά τά πράγματα, μετέχοντες δέ καί μιμούμενοι, περί οὕς ταῦτα ὁρῶνται. Ἀμίμητον δέ καί ἄσχετον ἔφη τό Θεῖον, ὅτι, ὅσῳ τίς πρός μίμησιν καί σχέσιν Θεοῦ προκόπτει, τοσοῦτον καταλαμβάνει τό ἀνέφικτον τῆς μιμήσεως καί σχέσεως.\n\nΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Γ' «Ἐξαίφνης ἐστί τό παρ' ἐλπίδα»: Ἐφίστημι, ὡς ὅτι μᾶλλον ἐκεῖνο τό προφητικόν τοῦ προφήτου Μαλαχίου ἠρώτησεν ὁ ( Γάϊος, τό ἔχον· «Καί ἐξαίφνης ἥξει εἰς τόν ναόν αὑτοῦ ὁ Κύριος, ὅν ὑμεῖς ζητεῖτε, καί ὁ ἄγγελος τῆς διαθήκης, ὅν ὑμεῖς ἐπιποθεῖτε». Ἔδοξε δέ μοι τοῦτο ἠρωτῆσθαι ἐκ τόν ἐπαγαγεῖν· «Τοῦτο οἶμαι τήν θεολογίαν αἰνίττεσθαι». Θαυμασίως ἐνταῦθα θεολογεῖ τά περί τοῦ Κυρίου Ἰησοῦ Χριστοῦ. Σημείωσαι δέ πῶς ἐτυμολογεῖ τό «ἐξαίφνης»· σημείωσαι καί τό ἀνθρωπίνως οὐσιωθῆναι Χριστόν.","english":"Whether divinity and goodness\": He does not mean, he says, the divinity and goodness according to essence itself—whatever it is, I mean—but the beneficent and deifying gift of the God who is and is good; for this is the principle and cause of being deified and made good, and in this way, he says, it is spoken of as beyond divine origin and good origin, that is, as understood in this manner. Note also from this that the divinity and the goodness are not the very substance of God; for God alone is beyond these too, as has been said more extensively in the eleventh chapter of \"On the Divine Names.\" \"Inimitable and unrelated\": He who does not have anything by relation, but is himself, from himself, both imitation and relation—the things themselves—while others participate and imitate, in whom these things are seen. He called the Divine inimitable and unrelated because, to the extent that one advances toward imitation of and relation to God, to that extent he apprehends the unattainability of the imitation and relation.\n\nON THE THIRD EPISTLE. \"Suddenly is what is beyond hope\": I observe that Gaius rather asked that prophetic saying of the prophet Malachi which runs: \"And suddenly the Lord will come to his temple, whom you seek, and the angel of the covenant, whom you desire.\" And it seemed to me that this was asked because of his adding: \"This, I think, hints at theology.\" Here he wonderfully theologizes about the things concerning the Lord Jesus Christ. Note how he derives the etymology of \"suddenly\"; note also that Christ was made substance in a human way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"«Κρύφιος δέ ἐστι»: Τό «κρύφιος» πολλάκις ἀντί τοῦ Θεός εἶπε, καί κρυφιότητα τήν θεότητα, ὡς ἐν τοῖς ἄνω λόγοις. Τό «κρύφιος» οὖν ἐνταῦθα ἀντί τοῦ «ὁ Θεός» εἴρηται, ὡς ἀόρατος.\n\nΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Δ' «Πῶς, φής, Ἰησοῦς»: Ἐπερωτᾷς, φησί, πῶς τοῦτο; Σημείωσαι δέ τό «ἐνθάδε, τουτέστιν ἐν τῇ οἰκονομίᾳ, ἐπεί δίχα ταύτης, καί ὡς αἴτιος ἀνθρώπων, λέγεται ἄνθρωπος, ὡς ποιητής ἀνθρώπων.\n\n«Οὐ γάρ ὡς αἴτιος ἀνθρώπων»: Τοῦτό φησι καί Ἀφρικανός ἐν ταῖς Χρονογραφίας λέγεται γάρ ὁμωνύμως ὁ Θεός πᾶσι τοῖς ἐξ αὐτοῦ, ἐπειδή ἐν πᾶσίν ἐστιν. Ἐν δέ τῇ οἰκονομίᾳ ὡς κατά τήν οὐσίαν ὅλην οὐσιωθείς ἄνθρωπος λέγεται,\n\nκατά τό εἰρημένον «Ἐν ᾧ κατοικεῖ πᾶν τῆς θεότητος τό πλήρωμα σωματικῶς». Πᾶσαν δέ λέξιν τῆς ἐπιστολῆς σημείωσαι· ἔστι γάρ κατά πάσης αἱρέσεως, πρεσβυτέρας τε καί νεωτέρας.\n\n«Ἡμεῖς δέ τόν Ἰησοῦν»: Οὐ διά τό ἀνθρώπινον, φησί, τοῦ Χριστοῦ αὐτόν ἀφορίζομεν, ἤγουν ὑπέρ ἄνθρωπον λέγομεν, ὡς ξένον τοῦτο κατά τόν τῆς οὐσίας λόγον τοῦ κοινοῦ τῆς φύσεως ὁριζόμενοι ἀλλά προδήλως κατά τόν τῆς θεότητος λόγον. Ἐπήγαγε γάρ· Οὐδέ γάρ ἄνθρωπος μόνος, ἀλλά καί Θεός. Εἰ καί ( ὅλην οὐσίαν ἀνθρώπου ἀνέλαβε, φησίν, ἀλλ' οὐ διαιροῦμεν αὐτόν ἀπό τῆς θεότητος ἐπάγει γάρ· Οὐ γάρ ἄνθρωπος μόνον. Εἶτα, τοῦτο εἰπών, ἐπιφέρει· Οὐδέ ὑπερούσιος μόνον, καθ' ὅ καί ἄνθρωπος.","english":"Hidden\" means: He often used \"hidden\" in place of \"God,\" and \"hiddenness\" for \"divinity,\" as in the earlier discourses. So here \"hidden\" is said in place of \"God,\" as being invisible.\n\nON THE FOURTH EPISTLE, \"How, you say, is Jesus\": You ask, he says, how this is? Note the phrase \"here, that is, in the economy,\" since apart from this economy he is also called man as the cause of men, as the maker of men.\n\n\"For not as the cause of men\": Africanus also says this in his Chronographies; for God is called by the same name as all things that come from him, since he is in all things. But in the economy he is called man as having been made man according to his whole essence,\n\naccording to what is said: \"In whom dwells all the fullness of the divinity bodily.\" And note every phrase of the epistle; for it is directed against every heresy, both older and newer.\n\n\"But we, Jesus\": Not because of the human element of Christ, he says, do we set him apart, or call him above man, defining this as foreign to the common principle of nature's essence, but plainly according to the principle of divinity. For he added: For he is not man alone, but also God. Even if, he says, he took up the whole essence of man, we do not divide him from the divinity; for he adds: For not man only. Then, having said this, he continues: Nor only superessential, in that he is also man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"«Ὑπέρ ἀνθρώπους»: Ὑπέρ ἀνθρώπους μέν διά τό ἐκ παρθένου, κατ' ἀνθρώπους δέ, διά τόν ἐν μήτρα χρόνον, ἤ ὡς τούς νόμους τῆς κυήσεως. Ἐκ τῆς ἀνθρώπων δέ οὐσίας, ὅτι, ὡς αὐτός ὁ ἅγιος πατήρ ἔφη, ἐκ τῶν παρθενικῶν αἱμάτων τό ἅγιον σῶμα Χριστοῦ.\n\n«Ὑπέρ οὐσίαν οὐσιώθη»: Καί μετά τήν ἐνανθρώπησιν ὑπερουσιότητα ὠνόμασε τήν θεότητα Τό δέ ταύτης ὑπερούσιον τό ὑπερβάλλον τῆς οὐσίας καί σοφίας καί δυνάμεως.\n\n«Καί ὑπέρ ἄνθρωπον»: Ἀνθρώπου μέν τό ἐκ γυναικός, ὑπέρ ἄνθρωπον δέ τό ἐκ παρθένου. Σημείωσαι δέ, ὅτι γήϊνον τό σῶμα τοῦ Χριστοῦ, καί οὐχί οὐράνιον, ὡς τίνες ὠήθησαν.\n\n«Δύναμιν ὑπεροχικῆς»: Ἰδού καί ἐνταῦθα ὑπεροχικῶς εἶπε πρός ἀντιδιαστολήν τῶν κατά στέρησιν λαμβανομένων. Εὐθύς δέ διά τῶν ἐπαγομένων ἑαυτόν ἐφερμηνεύει. Τί δέ ἐστι κατάφασις, εἴπομεν ἄνω ἐν τῷ «Περί μυστικῆς θεολογίας», κεφαλαίῳ γ'. Πῶς δέ ἐπί τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ αἱ καταφάσεις δύναμιν ἔχουσι ὑπερεχούσης ἀποφάσεως, τά κατά ἀνθρώπους ἐξηγεῖται. Εἰ γάρ καταφάσκομεν Χριστοῦ, λέγοντες ἄνθρωπον εἶναι, καί ἐκ παρθένου μητρός κατ' οὐσίαν ἡμῶν, ἀλλά κεκρυμμένην ἔχει καί ὑπέρ νοῦν τήν τῆς ἀποφάσεως δύναμιν. Ἐρεῖ γάρ ὁ ἀκούων, οὐκ ἄνθρωπος, ἐπειδή ἐκ παρθένου, ἀλλ' ὑπέρ ἄνθρωπον, εἰ καί κατά τά ἀλλά ἄνθρωπος. Ἐξηγεῖται δέ καί τοῦτο, φάσκων, ὅτι τό λέγειν αὐτόν ἄνθρωπον καταφατικῶς, τοῦτο δηλοῖ, οὐκ εἶναι ἄνθρωπον ἀποφατικῶς, ἀλλ' ὑπέρ ἄνθρωπον, δηλονότι διά τά σημεῖα τά γενόμενα παρ' αὐτοῦ. ( «Οὐ κατά Θεόν τά θεῖα δράσας»: Οὐ κατά Θεόν μέν δρᾶσαι τά θεῖα λέγει τόν Χριστόν, ὅτι μετά σαρκός καί οὐ γυμνῇ τῇ θεότητι·","english":"Beyond men\": \"Beyond men\" indeed because of being born of a virgin, but \"according to men\" because of the time in the womb, or as [observing] the laws of gestation. And \"from the substance of men,\" because, as the holy father himself said, the holy body of Christ is from the virginal bloods.\n\n\"Beyond substance he was made substantial\": Even after the incarnation he named the divinity \"super-substantiality.\" And the \"super-substantial\" of this is the exceeding of substance and wisdom and power.\n\n\"And beyond man\": \"Of man\" indeed is the [birth] from a woman, but \"beyond man\" is the [birth] from a virgin. Note also that the body of Christ is earthly, and not heavenly, as some supposed.\n\n\"Power of supereminence\": Behold, here too he spoke supereminently, in contrast to things taken by privation. And immediately, through what follows, he interprets himself. But what affirmation is, we have said above in \"On Mystical Theology,\" chapter 3. How, in the case of our Lord Jesus Christ, affirmations have the power of a transcendent negation, he explains by the things according to men. For if we affirm of Christ, saying that he is a man, and from a virgin mother according to our substance, yet he has the power of negation hidden and beyond mind. For the hearer will say, \"Not a man, since from a virgin, but beyond man,\" even if in other respects he is a man. And he explains this too, saying that to call him a man affirmatively signifies this: that he is not a man negatively, but beyond man, evidently because of the signs that were done by him. (\"Not according to God did he do the divine things\": He says that Christ did the divine things not according to God, because [he did them] with flesh and not with bare divinity;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"ὅμως δ' οὖν θεία· οὔτε τά ἀνθρώπινα κατ' ἄνθρωπον· ἐν ἐξουσίᾳ γάρ θεϊκῇ, ὅτε ἐβούλετο, διδούς καιρόν τῇ σαρκί τά ἑαυτῆς ἐναργεῖν ὅμως δ’ οὖν ἀνθρώπινα. Τό δέ «ἀνδρωθέντος» δηλοῖ τό «ἐνανθρωπήσαντος». Ἡ δέ θεανδρική ἐνέργεια σημαίνει θείαν καί ἀνθρωπίνην. Οὕτω γάρ ἡμῖν, ἤγουν δι' ἡμᾶς, ἐπί γῆς δηλαδή, πεπολιτευμένος, ἔδρασεν, ὡς πρόκειται, τά θεῖα καί τά ἀνθρώπινα. Σημείωσαι δέ τήν ὑπερφυῆ καί ἄφραστον τοῦ Κυρίου ἕνωσιν, ὅτι οὐ κατά Θεόν τά θεῖα ἔδρασεν (ἦν γάρ ἄνθρωπος), οὔτε κατά ἄνθρωπον τά ἀνθρώπινα (ἦν γάρ καί Θεός). Ὅθεν θαυμαστῶς ὁ θεῖος Γρηγόριος ὁ θεολόγος φησί, Κιρναμένων, ὥσπερ τῶν φύσεων, οὕτω δή καί τῶν κλήσεων καί περιχωρουσῶν εἰς ἀλλήλας τῷ λόγῳ τῆς συμφυΐας. Πῶς δέ οὐ κατά Θεόν τά θεῖα ἔργα πεποίηκε, δηλοῖ τό σωματικῶς ποσίν ἐπί θαλάσσης βαδίσαι· Θεοῦ μέν γάρ τό συμπιλῆσαι ὕδωρ οὐ Θεοῦ δέ τό σαρκικοῖς ποσί περιπατῆσαι. Οὐδέ θεότητος σάρξ ποδῶν καί ὀστᾶ. Θεοῦ πάλιν παρθένον τό κύειν ποιῆσαι, ἀλλ' οὐ θεότητος τό διαμεμορφῶσθαι ὄψει καί τοῖς λοιποῖς ἀνθρωπίνοις μέλεσιν. Οὕτω καί ἐκ τοῦ ἐναντίου τά αὐτά· οὐ γάρ κατά ἄνθρωπον τά ἀνθρώπων ἐποίησεν· ἄνθρωπος μέν γάρ ἦν ἐκ τῆς Παρθένου, ἀλλ' οὐ κατά ἄνθρωπον τοῦτο· ποῖος γάρ ἄνθρωπος ἐκ","english":"Nevertheless, they are divine; nor are the human things according to man, for in divine authority, when he willed, he gave the flesh time to manifest its own, yet nevertheless human things. And \"having been made man\" makes clear \"having become man.\" And theandric activity signifies divine and human. For thus for us, that is, on our behalf, plainly on earth, having lived as a citizen, he did, as is set forth, both divine and human things. Note also the supernatural and ineffable union of the Lord, that he did not do divine things according to God (for he was man), nor human things according to man (for he was also God). Hence wonderfully the divine Gregory the Theologian says, \"As the natures were mingled, so also the appellations, and they interpenetrate each other by the principle of connatural union.\" How he did not do divine works according to God, the walking bodily with feet upon the sea makes clear; for it is God's to compress the water, but not God's to walk with fleshly feet. Nor are feet's flesh and bones of the Godhead. Again, it is God's to make a virgin conceive, but it is not the Godhead's to be formed in appearance and the other human members. Thus also from the opposite: the same things; for he did not do human things according to man; for he was man from the Virgin, but this not according to man; for what sort of man from","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"παρθένου; Πάλιν τό ποσί βαδίζειν ἀνθρώπου ἐστί, τό δέ ἐπί ὕδατος οὐκ ἀνθρώπου· ποῖος γάρ ἄνθρωπος τοῦτο πεποίηκε;\n\n«Καινήν τινα»: Μηδείς, εἰς μωρολογίαν τραπείς, λεγέτω ὅτι «θεανδρίτην» τόν Κύριον Ἰησοῦν φησιν· οὐ γάρ «θεανδρικήν» εἶπεν ἀπό τοῦ ὁ «θεανδρίτης» σχηματίσας, ἀλλά «θεανδρικήν» ἐνέργειαν, οἷον Θεοῦ καί ἀνδρός συμπεπλεγμένην ἐνέργειαν. Ὅθεν καί «ἀνδρωθέντα» φησί Θεόν ἀντί τοῦ, Θεόν ἄνδρα γενόμενον. ( Νῦν δέ τήν μικτήν ἐνέργειαν μόνην «θεανδρικήν» ἐκάλεσεν· ἐνήργησε μέν γάρ ὡς Θεός μόνον, ὅτε ἀπών τόν τοῦ ἑκατοντάρχου παῖδα ἰάσατο· ὡς ἄνθρωπος δέ μόνον, εἰ καί Θεός ἦν, ἐν τῷ ἐσθίειν καί λυπεῖσθαι. Μικτῶς δέ ἐνήργησε τά θαύματα, τυφλοῖς ὀφθαλμούς διά χρίσεως δημιουργῶν, καί τῆς αἱμορροούσης τῇ ἁφῇ συστέλλων τήν ρύσιν.\n\nΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Ε' «Ἐν τούτῳ γίγνεται»: Τό εἰρημένον ἐνταῦθα τῷ Πατρί λαβέ μοι ἀπό ὑποδείγματος τοῦ κατά τόν σωματικόν ὀφθαλμόν, Ὅπερ γάρ ποιεῖ φωτός ἀπουσία, ἀνενεργησίαν τῶν ὀπτικῶν δυνάμεων ἐργαζομένη, τοῦτο καί ἡ πρός ἥλιον ἐν μεσημβρίᾳ ἀτενῆς ἀπόβλεψις ἀποτελεῖ.","english":"of a virgin? Again, walking with the feet is a human thing, but walking on water is not a human thing; for what sort of man has done this?\n\n“A certain new thing”: Let no one, turning to foolish babble, say that he calls the Lord Jesus a “God-man” (theandrites); for he did not say “God-manly” (theandrike) by forming it from “God-man” (theandrites), but “God-manly activity,” that is, an activity of God and a man interwoven. Whence he also says God “was made man” instead of “God became a man.” (But now he called only the mixed activity “God-manly”; for he acted as God only, when being absent he healed the centurion’s servant; and as a man only, even if he was God, in eating and being grieved. But he worked his wonders in a mixed way, creating eyes for the blind by anointing, and by touch staunching the flow of the woman with the hemorrhage.\n\nON THE FIFTH EPISTLE “In this it happens”: Take for me what is said here by the Father from the example of the bodily eye. For what the absence of light does, working the inactivity of the visual powers, this also the intense gaze at the sun at midday accomplishes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"ΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ ' «Δυνατόν γάρ καί»: Δύναται, φησί, τίς ἐν πολλοῖς προφανές ψεῦδος ἐλέγχων, αὐτός διαμαρτάνειν τοῦ ἀληθοῦς, ὅπερ ἕν (οὐκ) ἔστι· μία γάρ ἐστιν ἡ ἀλήθεια, κρύφιον δέ διά τό μυστικόν τῶν δογμάτων, καί πολλῆς ἐρεύνης μετά τῆς θείας δεόμενον χάριτος· οἷον Νεστόριος τά Ἀρείου καί Ἀπολλιναρίου διασείων, ἤ ἕτεροι τοιοῦτοι ὁμοίων ἑτέρων, εἰς ἑτέρας ἀτόπους αἱρέσεις ἐνέπεσον. Μηδείς δέ ἐκ τούτων παρακρουέσθω, ἀποβάλλεσθαι τά κατά τῶν ἑτεροδόξων πονήματα τῶν Πατέρων· οὐ γάρ τοῦτό φησι, τό μή ἐλέγχειν καί ἀνατρέπειν τάς τῶν ἀσεβῶν δόξας (ἐπεί πῶς αὐτός ἐν τῷ «Περί θείων ὀνομάτων» φαίνεται τά τοῦ Ἐλύμα διασαλεύων;), ἀλλ' ὅτι οὐ χρή κατά προηγούμε ( λόγον εἰς τοῦτο ἐνασχολεῖσθαι, τὸ καθ' ἑτέρων λέγειν, ἀλλ’ά διδασκαλικῶς τὸν τῆς ἀληθείας ἐκτίθεσθαι λόγον ἠκριβωμένως, τῇ ἀντιρρήσει δέ κατὰ περίστασιν τῆς τῶν ἀσεβῶν ἐπαναστάσεως χρῆσθαι. Ἄλλως»· Ὅτι οὐ δεῖ τὰς τῶν ἑτέρων δόξας διαβάλλειν, ἀλλ’ά τὴν ἰδίαν κρατύνειν· ἀλλ’ οὐδὲ κατὰ δόξης ἢ θρησκείας οὐκ ἀγαθῆς φαινομένης γράφειν, ἀλλ’ ὑπὲρ ἀληθείας. Πῶς δέ τοῦτό φησιν, ἡ ἑξῆς ἐπιστολὴ σαφηνίζει.","english":"ON THE LETTER: \"For it is possible also\": He says that someone, while refuting an obvious falsehood in many points, may himself miss the truth, which is one (and not many); for the truth is one, but it is hidden because of the mystical nature of the doctrines, and it requires much investigation together with divine grace. For example, Nestorius, while shaking the teachings of Arius and Apollinarius, or others like him shaking the teachings of others of the same sort, fell into other absurd heresies. Let no one, then, be misled by these words into rejecting the Fathers' works against the heterodox; for he does not say this—that one should not refute and overturn the opinions of the impious (since how does he himself appear in \"On the Divine Names\" to be shaking the teachings of Elymas?)—but rather that one ought not to be occupied with this as a primary matter, namely speaking against others, but should set forth the word of truth accurately in a didactic manner, and use refutation according to the circumstance of the uprising of the impious. Otherwise: That one must not slander the opinions of others, but strengthen one's own; nor indeed should one write against an opinion or religion that does not appear good, but for the sake of truth. How he says this, the following letter makes clear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"«Ὑπὲρ ἀληθείας»: Σημείωσαι δέ διά τί ὑπὲρ ἀληθείας μόνον συγγραπτέον, οὐ μὴν καθ' ἑτέρων.\n\nΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Ζ' § 1. «Ὁ ἅγιος» οὗτος Πολύκαρπος Σμύρνης τῆς ἐν Ἀσίᾳ γέγονεν ἐπίσκοπος, ἀκροατὴς γενόμενος τοῦ ἁγίου Ἰωάννου τοῦ εὐαγγελιστοῦ, ὥς φησιν Εἰρηναῖος ἐν τῷ τρίτῳ βιβλίω τῶν «Κατὰ τῆς ψευδωνύμου γνώσεως», καὶ μαρτυρίῳ δέ ἐτελειώθη διὰ πυρός. Ἔχει δέ καὶ ἐπιστολὰς ὁ αὐτὸς θεῖος Πολύκαρπος πρὸς Φιλιππησίους. Περιέχει δέ ἡ τὸν μακαρίου Διονυσίου αὕτη ἐπιστολὴ πολλὰ θαυμαστὰ καὶ ξένα ἐπὶ τῇ κατὰ τὸν σταυρὸν τοῦ Χριστοῦ ἡλιακῇ ἐκλείψει. «Ἐξελεγχθήσεται»: Κατὰ κοινοῦ τὸ «ἐξελεχθήσεται»· οὕτω γὰρ καὶ ἡ σύνταξις. «Εἴδωλον» ἀντὶ τοῦ «μίμημα».\n\n§ 2. «Τὸν σοφιστὴν Ἀπολλοφάνη»: Περὶ Ἀπολλοφάνους τοῦ σοφιστοῦ, ἑταίρου γεγονότος τοῦ μεγάλου Διονυσίου καὶ λοιδοροῦντος αὐτόν, ὡς Χριστιανὸν γενόμενον καὶ καθ' Ἑλλήνων λέγοντα· καὶ γὰρ καὶ ἡ ἀνθρωπίνη σοφία Θεοῦ ἐστιν. «Καὶ οὐ τὴν τῶν πολλῶν»: Τὸ ρητὸν οὕτω συντακτέον· 'Καί οὐ τὴν τῶν πολλῶν ἔγωγε λέγω δόξαν τῶν προσύλως καὶ ἐμπαθῶς ἐναπομενόντων τοῖς τῶν ποιητῶν λόγοις ἢ πάθεσι'.","english":"On behalf of the truth\": Note also why one must write on behalf of the truth only, and not against others.\n\nON THE LETTER 7 § 1. This holy Polycarp was bishop of Smyrna in Asia, having been a hearer of Saint John the Evangelist, as Irenaeus says in the third book of \"Against the Falsely-Named Knowledge,\" and he was also perfected by martyrdom through fire. This same divine Polycarp also has letters to the Philippians. This letter of the blessed Dionysius contains many wonderful and strange things concerning the solar eclipse at the crucifixion of Christ. \"He will be convicted\": \"He will be convicted\" applies in common; for thus also is the construction. \"Image\" instead of \"imitation.\"\n\n§ 2. \"The sophist Apollophanes\": Concerning Apollophanes the sophist, who was a companion of the great Dionysius and who reviled him for having become a Christian and for speaking against the Greeks; for indeed human wisdom is also of God. \"And not the opinion of the many\": The saying must be construed thus: 'And I for my part do not mean the opinion of the many, of those who abide in a material and passionate manner in the words or passions of the poets.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"( «Τῇ γάρ τῶν ὄντων γνώσει»: Τῶν ὄντων γνῶσιν ἐκάλεσε, τό ἐπιτετηρημένον τῆς κινήσεως τῶν οὐρανίων, καί τήν θεωρίαν τῶν ἄλλων τῆς κτίσεως μερῶν, κατά τόν ἕνα τόν τῆς σοφίας ὅρον τόν λέγοντα, γνῶναι τά ὄντα ᾗ ὄντα ἐστί. Τοῦ δέ Ἀποστόλου ἡ φωνή, τῷ εἰπεῖν ἐν τῇ α' πρός Κορινθίους· «Ἐπειδή γάρ ἐν τῇ σοφίᾳ τοῦ Θεοῦ οὐκ ἔγνω ὁ κόσμος διά τῆς σοφίας τόν Θεόν»· τουτέστι τῆς ἐμφαινομένης τῷ ἐναρμονίῳ καί τεταγμένῳ τῆς κτίσεως, τοῦτο συνῆκε. Σημείωσαι οὖν, ὅτι ἡ τῶν ὄντων γνῶσις φιλοσοφία λέγεται, καί τίνα καλεῖ ὁ Ἀπόστολος ἐν τῇ α' πρός Κορινθίους σοφίαν Θεοῦ. [Εἶπε γάρ ἐν ἀρχῇ τόν σκοπόν, δι' ὅν οὔτε καθ' Ἑλλήνων, οὔτε καθ' ἑτέρων συνέγραψεν].\n\n«Ἔδει συνιδεῖν τόν Ἀπολλοφάνη»: Ἀπό τῶν παρ' Ἕλλησιν ὁμολογουμένων τήν διάταξιν τοῦ πάντων αἰτίου Θεοῦ παρατίθεται, φήσας, ἐκ τούτου ἄξιον ἐπιγνῶναι τόν πάντων ὁροθέτην Θεόν, ἐκ τοῦ τόν ἥλιον καί τήν σελήνην τούς διατεταγμένους τῆς ἡμέρας ἔχειν ὅρους, καί τῷ παντί τοῦ οὐρανοῦ κύκλῳ συμπεριθέειν, τουτέστιν ἐξ ἀνατολῶν ἐπί δυσμάς. Εἴτε μή συμπεριφέροιντο τῷ περιέχοντι αὐτούς οὐρανῷ, τοῦ μέν οὐρανοῦ καί τῆς ἁπλανοῦς τῶν ἀκινήτων ἀστέρων σφαίρας, ἀπό ἀνατολῶν εἰς δυσμάς κυκλικῶς στρεφομένων, αὐτῶν δέ ἡλίου καί σελήνης τήν ἐναντίαν τῷ παντί τρεχόντων ἐκ δυσμῶν εἰς ἀνατολάς καί οὕτω μάλιστα γνωρίζεσθαι καί θαυμάζεσθαι δίκαιος ὁ τοῦ παντός δημιουργός καί διατάκτης Θεός. Ταῦτα ἡρμηνεύσαμεν κατά Ἀπολλοφάνην τόν λέγοντα, μή σύν τῷ ἡλίῳ καί τόν οὐρανόν ἑστάναι τότε, ἐπεί ἐν τῇ πρό ταύτης προγραφῇ τό ἀκρίβες προειρήκαμεν.","english":"For by \"the knowledge of things that are\": He called the knowledge of things that are the observed motion of the heavenly bodies and the contemplation of the other parts of creation, according to that one definition of wisdom which says, to know things that are insofar as they are. And the voice of the Apostle, in saying in the first [letter] to the Corinthians: \"For since in the wisdom of God the world did not know God through wisdom\"—that is, he understood this of the wisdom manifest in the harmonious and ordered arrangement of creation. Note therefore that the knowledge of things that are is called philosophy, and what the Apostle in the first [letter] to the Corinthians calls the wisdom of God. [For he stated at the beginning the purpose for which he wrote neither against the Greeks nor against others.]\n\n\"It was necessary to observe Apollophanes\": From things acknowledged among the Greeks he sets forth the ordering of God, the cause of all things, saying that from this it is fitting to recognize God, the definer of all things—from the fact that the sun and the moon have the appointed boundaries of the day and circle around the whole circuit of heaven, that is, from east to west. Whether they do not move along with the heaven that contains them—the heaven and the sphere of the fixed stars of the immovable stars revolving circularly from east to west, while the sun and moon themselves run in the opposite direction to the whole, from west to east—and thus especially is God, the creator and orderer of the whole, justly recognized and admired. These things we have interpreted according to Apollophanes, who says that the heaven was not then standing still together with the sun, since in the preceding writing we have stated the precise matter beforehand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":251,"ref":"p251","source":"[Περί τῆς τῶν ἀστέρων διατάξεως ἑστώσης βουλῇ Θεοῦ, καί μή μετακινουμένης αὖθις, ὅταν ἐθέλῃ, ὡς ἐπί Ἰησοῦ τοῦ Ναυῆ καί Ἰεζεκιήλ]. «Ὅταν ἥλιος ὑπ' αὐτοῦ»: Τά τοῦ Ἰησοῦ τοῦ Ναυῆ ἐν τούτοις ( παρατίθεται,, καί ἀναμιμνῄσκει τόν ἅγιον Πολύκαρπον τῆς ἱστορίας ταύτης, ἵνα ταύτην ἀντιθῇ τῷ Ἀπολλοφάνει. Φησίν οὖν· Εἶπε αὐτῷ· Μάθε πῶς ὁ Θεός τόν ἥλιον καί τήν σελήνην κατά διάμετρον ὄντας τότε ἀντικρύ ἀλλήλων, δυομένου ἥδη τοῦ ἡλίου, ἔστησεν ἐπί τόπου τούς φωστῆρας, στάσιν τινά κατά δύναμίν τινα ἄφατον τόν αἰτίου αὐτῶν Θεοῦ. Καί ἔστη τό πᾶν ἀκίνητον μετά τῶν δύο φωστήρων· οὔτε γάρ οὐρανός, οὔτε οἱ λοιποί ἀστέρες περιεπόλουν, ἀλλά συνειστήκεισαν τοῖς δυσί φωστῆρσιν ἀκίνητοι. Καί οὔτε ἐπί ὀλίγον ὁ δρόμος τοῦ παντός καί ἡ κίνησις ἔστη μόνον, ἀλλ’ ἐφ' ἡμέραν ὁλόκληρον, ὡς γενέσθαι ἐπί Ἰησοῦ τοῦ Ναυῆ ἡμέραν διπλῆν κδ' ὡρῶν, ὡς σαφῶς τοῦτό φησιν Ἰησοῦς ὁ τοῦ Σειράχ ἐν τῷ ὕμνῳ τῶν Πατέρων. Εἶτα ἔπαγεῖ· Εἰ δέ εἴποι Ἀπολλοφάνης, Ἀδύνατον, οὐ γάρ ἔστη μετά τῶν δύο φωστήρων οὐρανός καί οἱ λοιποί ἀστέρες, ἀλλ’ ἐκεῖνοι μέν ἐκινοῦντο, οὗτος δέ ἵστατο, ἀπόκριναι αὐτῷ ὅτι, Μάλιστα τοῦτο χρή σε ἐπιστρέψαι πρός τήν ἀληθῆ Θεόν καί τήν αὐτοῦ γνῶσιν, καί τόν κινοῦντος μέν τόν περιέχοντα τούς φωστήρας οὐρανόν, ἱστάντος δέ ἀκινήτους τούς περιεχομένους φωστῆρας. Τοῦτο γάρ μείζονος ἐστι δυνάμεως, τό, κινουμένου οὐρανοῦ καί τῶν λοιπῶν ἀστέρων, στῆναι ἥλιον καί σελήνην ἀκινήτους, καί μή τήν αὐτήν φοράν συγκινηθῆναι τῷ παντί, μεθ' οὗ ἀεί συμπεριήγοντο.","english":"Concerning the fixed ordering of the stars by the will of God, and its not being moved again whenever He wills, as in the case of Joshua the son of Nun and Ezekiel. \"When the sun by him\": In these words he cites the events of Joshua the son of Nun, and reminds the holy Polycarp of this history, so that he may set it against Apollophanes. He says therefore: He said to him: Learn how God, when the sun and the moon were then diametrically opposite to each other, the sun already setting, fixed the luminaries in place—a standing, as it were, by some ineffable power of God their cause. And the whole stood motionless together with the two luminaries; for neither the heaven nor the remaining stars continued their revolution, but they stood still motionless together with the two luminaries. And the course and motion of the whole did not stand still only for a little while, but for a whole day, so that in the time of Joshua the son of Nun the day became double, of twenty-four hours, as Joshua the son of Sirach clearly says in the hymn of the Fathers. Then he adds: But if Apollophanes should say, It is impossible, for the heaven and the remaining stars did not stand still with the two luminaries, but those continued to move while these stood still, answer him that this especially ought to turn you toward the true God and the knowledge of Him, who moves the heaven that contains the luminaries but makes the luminaries contained within it stand motionless. For this is a matter of greater power—that, while the heaven and the remaining stars move, the sun and moon stand still motionless and are not carried along in the same motion with the whole, with which they were always carried round together.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":252,"ref":"p252","source":"«Ὑπερφυεστάτην ἅμα τῷ παντί»: Λέγει μέν, ὡς ὁμοῦ τῷ πόλῳ ἀκινήτῳ μείναντι (τοῦτο γάρ ὠνόμασε τό πᾶν) ἡ τοῦ ἡλίου καί τῆς σελήνης ἐγένετο στάσις. Μᾶλλον δέ, φησί, πολλῷ θαυμασιώτερον, εἴπερ ὁ μέν πόλος περιήγετο (τοῦτον γάρ\n\nἐδήλωσεν, εἰπών «τῶν ὅλων, καί κρειττόνων, καί περιεχόντων»), ἥλιος δέ καί σελήνη (τά γάρ «περιεχόμενα» ταῦτα) οὐ συμπεριήγετο τῷ περιέχοντι. «Κατά συνέχειαν σχεδόν τριπλασιάζηται»: Τό «σχεδόν» ( προσέθηκεν, ἐπειδή τριπλῆ κατά τό πλῆρες οὐκ ἐγένετο ἡμέρα ἐκείνη (λβ' γάρ ὡρῶν γέγονε)· τό ἀπό ἀνατολῆς μέχρι τοῦ τόπου ἐν ᾧ ἦν, ὅτι τό σημεῖον ἐδόθη, καί δέκα ἐκεῖθεν ἐπί ἀνατολάς, καί δώδεκα μέχρι τῆς τελευταίας δύσεως. Τῷ αὐτῷ δέ σχήματι τοῦ λόγου καί ἐνταῦθα ἐχρήσατο, ὅτι ἤ ὁ πόλος αὐτός σύν τῷ ἡλίῳ ἐν τῷ τῶν κδ' ὡρῶν διαστήματι τήν ὑπερφυῆ ἐκείνην ἀντιπεριαγωγήν ἐποιήσατο, ἤ μόνος ὁ ἥλιος. «Ἤ τό πᾶν τοσούτου χρόνου»: Τό ρητόν οὕτω σύνθες καθ' ὑπέρβασιν ὄν· Ἤ τό πᾶν ἐπαναστρέφει τάς ἐναντίας ταύτας φοράς, τοσοῦτον διάστημα χρόνου ἀναποδίζον ταῖς ὑπέρ λόγον ταύταις περιδινήσεσι. Ταῦτα δέ καί ἐν τῇ δ' τῶν «Βασιλειῶν» δηλοῦται, καί μάλιστα ἐν τῇ κατά Σύμμαχον ἐκδόσει, καί ἐν τῇ β' τῶν «Παραλειπομένων».","english":"Most supernatural at once with the whole\": He says that together with the pole, which remained motionless (for this is what he called \"the whole\"), the standing still of the sun and the moon took place. But rather, he says, it was far more wondrous, if indeed the pole was carried round (for this is what he indicated by saying \"of the wholes, and the better, and the containing\"), while the sun and the moon (for these are the \"contained\") were not carried round together with the containing. \"By continuity it is almost tripled\": He added \"almost\" because that day did not become triple in full (for it consisted of thirty-two hours): the time from sunrise up to the place where it was, since the sign was given there, and ten hours from there to the east, and twelve up to the final setting. And he used the same figure of speech here also, that either the pole itself together with the sun made that supernatural counter-revolution in the interval of the twenty-four hours, or the sun alone. \"Or the whole of so much time\": Arrange the saying thus, since it involves hyperbaton: Or the whole reverses these contrary motions, retracing a span of time so great by these revolutions beyond reason. These things are also made clear in the fourth book of \"Kingdoms,\" and especially in the edition according to Symmachus, and in the second book of \"Paralipomena.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"«Ἤ ὁ ἥλιος ἐν ἰδίῳ δρόμῳ»: Ἡ τόν ἡλίου ἐνιαύσιος κίνησις πέντε ποιεῖται τροπάς, ἀνάβασιν βορείαν, τουτέστιν ἀπό ἰσημερινῆς ἐν τῷ ἔαρι εἰς τόν θερινόν τροπικόν, καί κατάβασιν βορείαν ἀπ' αὐτοῦ ἐπί τόν ἰσημερινόν τῷ μετοπώρῳ, καί κατάβασιν νοτίαν ἀπό τοῦ ἰσημερινοῦ ἐπί τόν χειμερινόν τροπικόν, καί ἀπ' αὐτοῦ πάλιν ἀνάβασιν νοτίαν ἐπί τόν ἰσημερινόν, καί πέμπτην τήν ἐναντίαν τῷ παντί. Εἰπών οὖν αὐτοῦ τήν πεντάτροπον κίνησιν, διά τῆς προσθήκης τοῦ ἄρθρου, καί τοῦ προσθεῖναι αὐτοῦ, τήν γνώριμον καί συνήθη ὑπέφηνε. Τό δέ ἐν τούτοις λεγόμενον ὑπό τοῦ Πατρός νοήσωμεν οὕτως· Ὑποθώμεθα τόν ἥλιον εἶναι κατά τήν ἡμέραν ἐκείνην τῇ ὥρᾳ τῆς ἀνατολῆς ἐν πρώτῃ μοίρᾳ τοῦ Κριοῦ πλήρει, μή ἐχούσῃ λεπτά· εἰς τήν αὐτήν οὖν μοῖραν αὐτόν ἐπανελθεῖν οὐκ ἦν, μή τελέσαντα τήν προταγεῖσαν τήν πεντάτροπον κίνησιν, ἤ ὡς δι' ἡμερῶν τξε', καί τεταρτημορίου. Ἐν ταῖς ι' οὖν ὥραις ταῖς ἀπό ιβ' ἐν ᾗ ἦν, μέχρι τοῦ τόπου ἐν ᾧ τήν ἀνατολήν αὑτοῦ ἐποιήσατο, τουτέστι τῆς πρώτης μοίρας τοῦ Κριοῦ, ἀναποδίσας ἐν αὐτῇ, τά τῆς πεντατρόπου κινήσεως, ἤγουν τῆς ἐνιαυσιαίου περιόδου, ἐπλήρωσε· καί ἐν ταῖς ἄλλαις ι' ( ταῖς μετά τόν ἀναποδισμόν κατά τόν τόπον γενόμενος ἐν ᾧ ἦν τῇ μιᾷ καί ἡμισείᾳ μοίρᾳ τοῦ Κριοῦ, ὁμοίως τά τῆς αὐτῆς πεντατρόπου κινήσεως ἐπλήρωσε κατά ἀνάλυσιν, ὅπερ ἀναλυτικῶς ἐκάλεσεν· οὐκ ἦν γάρ αὐτόν πάλιν ἐν τῇ μιᾷ καί ἡμισείᾳ μοίρᾳ, ταύτῃ τοῦ Κριοῦ γενέσθαι, ἅπαξ ἀποστάντα ἀπ' αὐτῆς, μή διά τῶν τοῦ ἐνιαυτοῦ ἡμερῶν, ὡς εἴρηται.","english":"Or the sun in its own course\": The annual motion of the sun makes five turnings: a northern ascent, that is, from the equinox in spring to the summer solstice; and a northern descent from it to the equinox in autumn; and a southern descent from the equinox to the winter solstice; and from it again a southern ascent to the equinox; and a fifth, the opposite of the whole. Having spoken, then, of its fivefold-turning motion, by the addition of the article and by adding \"its,\" he indicated the familiar and customary one. But let us understand what is said in these words by the Father thus: Let us suppose that the sun on that day, at the hour of sunrise, was in the first degree of Aries, complete, having no minutes. It was not possible for it to return to the same degree without having completed the appointed fivefold-turning motion, that is, in the course of 365 days and a quarter. In the ten hours, then, from the twelfth in which it was, until the place where it made its rising, that is, the first degree of Aries, having turned back in it, it fulfilled the things of the fivefold-turning motion, that is, of the annual circuit; and in the other ten (having come, after the turning back, to the place in which it was at the one and a half degree of Aries), it likewise fulfilled the things of the same fivefold-turning motion by dissolution, which he called \"analytically\"; for it was not possible for it to be again in this one and a half degree of Aries, once it had departed from it, except through the days of the year, as has been said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"«Ἐμφέρεται φήμαις»: Ἀντί τοῦ ἱστορίαις.\n\n«Μίθρου τελοῦσι»: Μίθραν τόν ἥλιον Πέρσαι καλοῦσι. Τό παρέκταμα οὖν τῆς ἡμέρας ἐκείνης διά τοῦ τριπλασίου ἐσήμανε. Σημείωσαι δέ πρός τούτῳ καί περί τοῦ ἀπό ὥρας ἕκτης ἕως ὥρας θ' γενομένου σκότους ἐπί πᾶσαν τήν γῆν τῷ καιρῷ τῆς τοῦ Κυρίου σταυρώσεως, τί λέγει ὁ πατήρ.\n\n«Κατά τήν Ἡλιούπολιν»: Τήν ἐν Αἰγύπτῳ Ἡλιούπολιν ἴσως φησίν· ἔτι γάρ ἀνεγίνωσκον ἐκεῖ ἅμα.\n\n«Παραδόξως»: Φασί γάρ, μή ἑτέρως γίνεσθαι τήν ἔκλειψιν, εἰ μή συνεμπέσοι ἡ σελήνη τῷ ἡλίῳ.\n\n«Αὖθίς τε αὐτήν»: Σημείωσαι ἐντεῦθεν τήν λύσιν τοῦ παρά τῷ εὐαγγελιστῇ Λουκᾷ ἀπορήματος. Οὐδείς δέ τό ξένον τοῦ τρόπου καί τοῦ θαύματος διηγήσατο, εἰ μή μόνος οὗτος. Τοῦ γάρ θείου Λουκᾶ εἰπόντος, «ἀπό ς' ὥρας σκότος ἐν τῷ σταυρῷ τοῦ Κυρίου γενέσθαι, τοῦ ἡλίου ἐκλείποντος», παρά πᾶσιν ἀμφεβάλλετο, πῶς ἔκλειψιν ἐκάλεσε ταύτην, τῆς σελήνης τεσσαρεσκαιδεκαταίας οὔσης, οὐ μήν συνόδου οὔσης ἡλίου καί σελήνης. Οἱ γάρ ἐξηγηταί σχεδόν πάντες, μεταγενέστεροι πολλῷ τῶν χρόνων τούτων ὄντες, ὑπέλαβον τόν ἥλιον αὐτόν ἀποβαλεῖν τάς ἀκτῖνας τάς τρεῖς ὥρας ἕως τῆς ἐνάτης. Ἐνταῦθα μέντοι καί ὁ ξένος τρόπος εἴρηται","english":"Carried by reports\": meaning by histories.\n\n\"They perform the rites of Mithras\": The Persians call the sun Mithras. He indicated the extension of that day by the threefold. Note besides this, concerning the darkness that came over all the earth from the sixth hour to the ninth hour at the time of the Lord's crucifixion, what the father says.\n\n\"At Heliopolis\": Perhaps he means the Heliopolis in Egypt; for they were still reading there at the same time.\n\n\"Paradoxically\": For they say the eclipse does not otherwise occur unless the moon falls in with the sun.\n\n\"And again it\": Note from this the resolution of the difficulty in the evangelist Luke. No one else recounted the strangeness of the manner and of the miracle, but only this one. For when the divine Luke said, \"from the sixth hour darkness came over the Lord's cross, the sun failing,\" it was doubted by all how he called this an eclipse, since the moon was on the fourteenth day, and there was certainly no conjunction of sun and moon. For nearly all the commentators, being much later than those times, supposed that the sun itself lost its rays for the three hours until the ninth. Here, however, the strange manner is also stated","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"τῆς ἐκλείψεως. Φησίν οὖν ὅτι ἀπ' ἀνατολῶν τεσσαρεσκαιδεκαταία οὖσα (οὐ γάρ ἦν συνόδου καιρός), ἔφθασεν ὥραν ς' τόν ἥλιον, καί ἐμπεσοῦσα εἰς αὐτόν ὑπέδραμεν, αὐτόν εἰσβάλλουσα εἰς τό πρός ἀνατολάς τοῦ ἡλιακοῦ δίσκου μέρος, ( ὅθεν καὶ ἦλθεν ἡ σελήνη, καὶ εἰσέβη ὑποτρέχουσα αὐτὸν καὶ ἀναποδίζουσα, ἕως οὗ ὅλον τὸν αὐτοῦ δίσκον ἐσκίασεν. Ἔδει οὖν, εἰ ἦν κατὰ τὸ σύνηθες ἔκλειψις, ἐκ τοῦ αὐτοῦ μέρους καὶ τὴν ἔκλειψιν καὶ τὴν ἀνακάθαρσιν γενέσθαι· οἷον ὅτε ὑποτρέχει ἡ σελήνη τὴν ἥλιον, φέρε εἰπεῖν, ἐξ ἀνατολῶν πρῶτον ἀντιφράττει μέρος τοῦ ἡλιακοῦ δίσκου τὸ ἀνατολικόν, ὅπερ καὶ ἤρξατο ὑποτρέχειν· ἐκεῖθεν οὖν ἐκ τοῦ ἀνατολικοῦ μέρους καὶ ἀνακαθαίρεσθαι ἄρχεται ὁ δίσκος τοῦ ἡλίου, τῆς σελήνης ἐπὶ δυσμάς τρεχούσης, καὶ πρῶτον ἀνακαλυπτούσης μέρος ἐν τῷ παριέναι καὶ παρατρέχειν τὸν ἥλιον, ὅ καὶ πρῶτον ἐκάλυψε, τουτέστι τὸ ἀνατολικόν. Ἐπὶ δέ τοῦ σωτηρίου πάθους οὐχ οὕτω γέγονεν, ἀλλά τοὐναντίον. Ἐξ ἀνατολῶν γὰρ ἐλθοῦσα ἡ σελήνη ὑπέδραμε τὴν ἥλιον, καὶ ἔφραξαν ὅλον τὸν δίσκον αὐτοῦ. Εἶτα οὐκέτι ἐπὶ δυσμᾶς παρῆλθεν, ἀλλ' ἀνεπόδισε πάλιν ἐπὶ ἀνατολάς, καὶ ἐγύμνωσε πρῶτον μέρος τὸ δυτικόν του ἡλιακοῦ δίσκου· εἰς τοὐπίσω γὰρ ἀνέδραμεν ἐπὶ τὸ ἐναντίον διάμετρον τοῦ ἡλίου ἐπὶ ἀνατολάς, ὥστε μηκέτι τὴν ἔμπτωσιν καὶ τὴν ἀνακάθαρσιν ἐκ τοῦ αὐτοῦ μέρους γενέσθαι. Μέμνηται μὲν καὶ Φλέγων ὁ Ἑλληνικὸς χρονογράφος ἐν τρισκαιδεκάτῳ «Χρονογραφιῶν» ἐν τῇ ργ' Ὀλυμπιάδι, τῆς ἐκλείψεως ταύτης, παρὰ τὸ εἰωθὸς αὐτὴν λέγων γενέσθαι· οὐ μὴν τὸν τρόπον ἀνέγραψε.","english":"Of the eclipse. He says, then, that the moon, being on the fourteenth day from the east (for it was not the time of conjunction), reached the sixth hour of the sun, and falling into it, ran under it, inserting itself into the eastern part of the solar disk (whence also the moon came, and entered, running under it and going backward, until it shadowed its whole disk. It was necessary, then, if it was an eclipse according to custom, that both the eclipse and the clearing should come from the same part; for example, when the moon runs under the sun, say, from the east, it first blocks the eastern part of the solar disk, which it also began to run under; from there, then, from the eastern part, the disk of the sun begins to be cleared, as the moon moves toward the west and first uncovers the part in passing by and running past the sun, which it also first covered, that is, the eastern part. But at the saving Passion it did not happen thus, but the opposite. For the moon, coming from the east, ran under the sun, and they blocked its whole disk. Then it no longer passed to the west, but went backward again to the east, and first bared the western part of the solar disk; for it ran back to the opposite diameter of the sun, toward the east, so that the falling-in and the clearing no longer came from the same part. Phlegon the Greek chronicler also mentions this eclipse in the thirteenth book of his Chronicles, in the 103rd Olympiad, saying that it happened contrary to custom; however, he did not record the manner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"Καὶ Ἀφρικανὸς δέ ὁ ἡμέτερος ἐν πέμπτῳ «Χρονογραφιῶν», καὶ Εὐσέβιος ὁ Παμφίλου ἐν ταῖς αὐταῖς μέμνηται τῆς αὐτῆς ἐκλείψεως.\n\nΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Η' § 1. Δημόφιλος οὗτος μοναχὸς ἦν, ὡς δηλοῖ ἡ ἐπιγραφή· θεραπευτὰς γὰρ τοὺς μοναχοὺς ἐκάλουν. Τυραννήσας δέ κατὰ πρεσβυτέρου αὑτοῦ, καὶ ἀγανακτήσας, ὅτι ἐδέξατό τινα ἐν μετανοίᾳ ὄντα ἁμαρτημάτων, ἐξέβαλε, τυπτήσας τὸν μετανοοῦντα, τὸν δέ πρεσβύτερον ἐξώθησε, καὶ ἐκάθισεν αὐτοχειροτόνητος ( πρεσβύτερος. Σημείωσαι οὖν, ὅτι τά κακά ταῦτα καί ἐπί ἐκείνων τῶν χρόνων ἐγένετο. Εἰκότως οὖν τό, «ὦ γενναῖε Δημόφιλε», φησίν, ἰσχύν ἄτακτον καί οὐκ εὐλάβειαν ἔνθεον ὀνειδίζων αὐτῷ, καί ταύτῃ διασύρων τόν μοναχόν. «Καί εἴποτε αὐτόν ἔξω»: Τουτέστιν, ὅταν αἱ Γραφαί λέγωσιν, ἐν ἀγανακτήσει Θεοῦ γεγονέναι αὐτόν, καί ἐν ἀποστροφῇ τοῦ προσώπου αὑτοῦ. Πρότερον δέ, φησί, δεικνύουσιν αὐτόν τῆς πρᾳότητος ἔξω γεγονέναι, καί εἶθ' οὕτω παθεῖν τό ἀπό ὄψεως γενέσθαι τοῦ Θεοῦ.\n\n«Ἐκ τῆς προὐχούσης»: Σημείωσαι ὅτι ἐξαίρετον καί προὖχον εἰς μίμησιν Θεοῦ ἡ πρᾳότης, καί ὅτι διά τήν πραότητα Μωϋσῆς λέγεται θεράπων Θεοῦ. «Φιλοτιμίας»: Φιλοτιμία κυρίως τό τιμῆς ἐφίεσθαι καί ἐρᾷν. «Θεοκρίτῳ» δέ οὐχ οὕτω τινί καλουμένῳ, ἀλλά τό ἐκ Θεοῦ εἰς τό ἄρχειν κρινομένῳ καί ἐπιτηδείῳ. «Τί δέ τόν θεοπάτορα»: Ὅτι θεοπάτορα καλεῖ, διά τόν Χριστόν, τόν Δαυίδ. Φησί γάρ ὁ θεῖος Παῦλος· «Ἀφωρισμένος εἰς Εὐαγγέλιον, ὅ προεπηγγείλατο ἐν Γραφαῖς ἁγίαις περί τοῦ Υἱοῦ αὑτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαυίδ κατά σάρκα». Εἰκότως οὖν θεοπάτωρ ὁ Δαυίδ.","english":"And our own Africanus as well, in the fifth book of his Chronographies, and Eusebius of Pamphilus, in the same work, make mention of the same eclipse.\n\nON THE EIGHTH LETTER, § 1. This Demophilus was a monk, as the superscription makes clear; for they used to call monks \"therapeuts.\" Having tyrannized over his own presbyter, and being indignant that he had received someone in repentance for sins, he cast him out, struck the penitent, thrust the presbyter aside, and sat down as a self-ordained presbyter. Note, then, that these evils also occurred in those times. Reasonably, therefore, the phrase \"O noble Demophilus\" reproaches him with an unruly strength and not a godly reverence, and thereby holds the monk up to ridicule. \"And if ever he went out\": that is, whenever the Scriptures say that he came to be in God's indignation, and in the turning away of his face. But first, he says, they show that he had gone outside of meekness, and then in this way he suffered to be away from the face of God.\n\n\"From the pre-eminent\": Note that meekness is exceptional and pre-eminent for the imitation of God, and that because of meekness Moses is called the servant of God. \"Of ambition\": Ambition properly means to desire and long for honor. And \"Theocritus\" is not someone so named, but one who is judged by God to rule and is fit for it. \"But what of the God-father\": That he calls David \"God-father\" because of Christ. For the divine Paul says: \"Set apart for the Gospel, which he promised beforehand in the holy Scriptures concerning his Son, who was born of the seed of David according to the flesh.\" Reasonably, then, David is God-father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"«Καίτοι καί θεσμός»: Γέγραπται γάρ ἐν τῷ νόμῳ, ὥστε καί τό τοῦ ἐχθροῦ ὑποζύγιον καταπίπτον ἐγείρειν.\n\n«Ἀλλ' ἐπί τό ἄναντες»: Ἐπί τό ὑψηλότερον. Σημείωσαι δέ τό φιλάνθρωπον τῶν ἀγγέλων, καί ὅτι δέονται ὑπέρ ἐθνῶν τοῦ Θεοῦ, καί ὅτι ταῖς ἀποστατικαῖς ἐπιτιμῶσι δυνάμεσι, τουτέστι τοῖς δαίμοσιν.\n\n«Ἀλλά τοῦ ὄντως ἀγαθοῦ»: Περί ἀγαθότητος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τοῦ ἀληθινοῦ Θεοῦ. Ὄντως εἶναι ποιεῖ, τοῦτ' ἔστι διακρατεῖ πρός διαμονήν. «Καί πάντα βούλεται ἀεί γενέσθαι»: Ἐπειδή πάντα εἶπεν, ἐν ( δέ τοῖς πᾶσι καί ἄψυχα καί ἄλογα, προσθείς κατά τήν ἑκάστων ἐπιτηδειότητα, τήν ὑφορμῶσαν ἀντίθεσιν προεθεράπευσε.\n\n«Καί φιλονεικεῖ»: Πῶς ἐρᾷ πάντων ὁ Κύριος, καί παρακαλεῖ ἡμᾶς μή ἐκπεσεῖν αὐτοῦ, ὅθεν καί Παράκλητος ἀκούει. «Καί θρυπτομένων»: Θρύπτεσθαι κυρίως τό κατακλᾶσθαι· λέγεται δέ ἡ λέξις καί ἐπί τῶν ἐρωμένων, οἵ, τήν πρός τούς ἐρῶντας ἀναβαλλόμενοι συντυχίαν, τοιούτῳ τῷ σωματικῷ, τουτέστι κατακεκλασμένῳ, κέχρηνται ἤθει. Ὅθεν λαμβάνεται καί ἐπί ἄλλων ὁμοιοτρόπων πραγμάτων. «Ὅμως προσιοῦσι προστρέχει»: Τά τῆς εὐαγγελικῆς παραβολῆς τοῦ ἀσώτου ὑποτίθεται ἐν τούτοις, καί τά ὅμοια. Θαυμασίως δέ καί τό ὅλος ὅλους φησί, καταισχύνων τούς τότε αἱρετικούς, οἵτινες ψυχήν μονήν σώζεσθαι ὑπό Θεοῦ, καί οὐ σῶμα, ἔλεγον. Ὅλος οὖν, φησίν, ὁ Κύριος, ὡς ψυχήν καί σῶμα λαβών, ὅλους ἡμᾶς τούς ἐκ ψυχῆς καί σώματος σέσωκεν. Ἦσαν δέ τότε αἱρετικοί ἀπό Σίμωνος, ὡς δηλοῦσιν Εἰρηναῖος καί Ἱππόλυτος. Καί οἱ τά Ὠριγένους δέ δογματίζοντες τά αὐτά φρονοῦσι. «Περιφύς» δέ, ἀντί τοῦ 'περιπλακείς'.","english":"Indeed, and it is a statute\": For it is written in the law, that one should even raise up the fallen beast of burden of an enemy.\n\n\"But to the upward\": To the higher. Note the love of humanity of the angels, and that they intercede with God on behalf of the nations, and that they rebuke the apostate powers, that is, the demons.\n\n\"But of the truly good\": Concerning the goodness of our Lord Jesus Christ, the true God. He makes things truly to be, that is, He sustains them for continuance. \"And He wills all things always to come to be\": Since He said \"all things,\" and among all things are both soulless and irrational creatures, having added \"according to the fitness of each,\" He beforehand healed the underlying opposition.\n\n\"And He strives\": How the Lord loves all things, and exhorts us not to fall away from Him, whence also He is called Paraclete. \"And of the pampered\": To be pampered is properly to be broken down; the word is used also of beloved ones, who, deferring intercourse with their lovers, employ such a bodily, that is, broken-down, disposition. Whence it is taken also for other similar matters. \"Yet to those who approach He runs\": The things of the gospel parable of the prodigal are suggested in these words, and similar things. Wonderfully also he says \"whole\" of \"whole\" people, putting to shame the heretics of that time, who said that the soul alone is saved by God, and not the body. Whole, then, he says, the Lord, as having taken soul and body, has saved us whole, who are of soul and body. There were heretics then from Simon, as Irenaeus and Hippolytus make clear. And those who dogmatize the opinions of Origen think the same things. \"Enfolded\" is instead of \"embracing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"«Δηλαδή τούς ἀγαθούς»: Σημείωσαι τίνας φησί τούς συγκαλουμένους φίλους· μετ' ὀλίγα δέ τούς ἀγαθούς ἀγγέλους εἶναι τούτους νοεῖ. Ὅρα δέ πῶς νοεῖ τό, «Ἵνα ᾖ πάντων εὐφραινομένων ἡ κατοικία». «Σύ δέ, ὡς τά γράμματά σου δηλοῖ»: Σύ δέ, φησίν, ὦ Δημόφιλε, καί τόν ἱερέα ὕβρισας, εἰπόντα ἐλεητόν εἶναι, τουτέστιν ἐλέους ἄξιον, τόν ἀσεβῆ καί μετανοοῦντα. Δοκεῖ δέ μοι ὁ Δημόφιλος πρεσβύτερον ὑβρικέναι· τούς γάρ ἱερέας πρεσβυτέρους εἴωθε καλεῖν, ὡς ἐν τῷ «Περί τῆς ἐκκλησιαστικῆς ἱεραρχίας» διετράνωσε. Καί ἐνταῦθα δέ μετά βραχέα ὑποκατιών τό εἰρημένον καί συνίστησι. Καθ' ὑπερβατόν δέ ἡ σύνταξις. Ὕβριζες τόν ( ἱερέα δικαιώσαντα καί τό, τόν ἀσεβῆ ἐλεητόν ὑπάρχειν, ἤγουν ἐλέους ἄξιον.\n\n«Τά Ἅγια τῶν ἁγίων συνέστειλας»: Συνέστειλας ἀντί τοῦ ἐταπείνωσας, καί ἐσμίκρυνας ἤ οὐ τοῦτο, ἀλλά συνέστειλας ἀντί τοῦ συνῆξας, ὡς εἴρηται, οἱονεί ἐπῆρας, ἐκ τοῦ θυσιαστηρίου βαστάσας, καίτοι διακόνων καί πρεσβυτέρων τοῦτο ποιεῖν ἐπιτετραμμένων τοῦ νόμου λέγοντος «Καί ἱερεῖς περιστελοῦσι τά ἅγια», ὡς καί ἐν τῷ ἑξῆς φύλλῳ φησίν.","english":"That is, the good\": Note whom he calls the friends who are invited; and a little later he understands these to be the good angels. Observe how he understands the phrase, \"that their dwelling may be with all rejoicing.\" \"But you, as your letters show\": But you, he says, O Demophilus, have also insulted the priest, who said that the impious man who repents is merciful, that is, worthy of mercy. It seems to me that Demophilus has insulted a presbyter; for he is accustomed to call priests presbyters, as he made clear in the work \"On the Ecclesiastical Hierarchy.\" And here too, a little further down, he confirms what has been said. The construction is by hyperbaton. You insulted the priest who judged righteous both that the impious man is merciful, that is, worthy of mercy.\n\n\"You have contracted the Holy of Holies\": You have contracted, instead of you have humbled and diminished—or not this, but you have contracted instead of you have gathered together, as has been said, as it were you lifted up, having carried them from the altar, although it is permitted to deacons and presbyters to do this, the law saying, \"And the priests shall wrap up the holy things,\" as he also says in the following leaf.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"«Οὐ θεμιτόν ἱερέα»: Ὅτι οὐ δεῖ πρεσβύτερον, κἄν ἁμαρτάνῃ, ὑπό διακόνου ἤ μονάζοντος εὐθύνεσθαι, μή τί γε ὑπό λαϊκῶν, ταῦτα δέ δίχα αἱρέσεως· ὑπέρ γάρ τήν τάξιν τῶν μοναχῶν, ἡ τῶν λειτουργῶν, ἤτοι διακόνων. Καί εἰ τοῦτο, πολλῷ μᾶλλον οὐδέ ἐπίσκοπον κατηγορεῖσθαι θέμις ὑπό τινος. «Οἱ δέ ἱερεῖς ἄγγελοι»: Σημείωσαι ὅτι καί ἱερεῖς ἄγγελοι καί ὑποφῆται, τουτέστι διδάσκαλοι τῶν θείων κριμάτων εἰσί μετά τούς ἱεράρχας· καί ὅτι περί πρεσβυτέρου διωχθέντος καί ὑβρισθέντος παρά μονάζοντος ἡ ἐπιστολή ἐγράφη, ἐντεῦθεν μάλιστα δηλοῦται.\n\n«Διά μέσων τῶν λειτουργῶν»: Σημείωσαι ὅτι οἱ τά θεῖα ζητοῦντες παρά πρεσβυτέρων μαθεῖν, οὐ δι' ἑαυτῶν τοῦτο πράττειν ὀφείλουσι, κἄν ὑπάρχωσι μοναχοί, ἀλλά διά μέσων διακόνων, καί τοῦτο ὅταν ἁρμόδιος παρῇ καιρός. «Δι' ὧν καί τό εἶναι»: Ὥσπερ εἴπομεν ἄνω ἐν τῇ «Ἐκκλησιαστικῇ ἱεραρχίᾳ», ἐν τῷ περί μοναχικῆς τελειώσεως κεφαλαίῳ, διά πρεσβυτέρων αὐτοῖς δίδοται τό μοναχικόν σχῆμα","english":"It is not lawful for a priest\": Note that a presbyter must not be corrected by a deacon or a monk, even if he sins—much less by laymen—and this without partiality; for the order of monks is above the order of the ministers, that is, of the deacons. And if this is so, much more is it unlawful for a bishop to be accused by anyone. \"But the priests are angels\": Note that priests are also angels and spokesmen, that is, teachers of the divine judgments, after the hierarchs; and that the letter was written concerning a presbyter who was persecuted and insulted by a monk is made especially clear from this.\n\n\"Through the mediation of the ministers\": Note that those who seek to learn the divine things from presbyters ought not to do this by themselves, even if they are monks, but through the mediation of deacons, and this when a suitable occasion presents itself. \"Through whom also the being\": Just as we said above in the Ecclesiastical Hierarchy, in the chapter on monastic perfection, the monastic habit is given to them through presbyters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":260,"ref":"p260","source":"«Ἡ διακόσμησις»: Περί τῶν ἐκκλησιαστικῶν διακόσμων, καί τίς ἡ τῶν μοναζόντων λειτουργία· αὐτούς γάρ καλεῖ θεραπευτάς. Ταῦτα καί ἐν τῇ «Ἐκκληστιαστικῇ ἱεραρχίᾳ» φησίν.\n\n«Αἱ πύλαι τῶν ἀδύτων»: Διακόνοις γάρ ἡ φυλακή τῶν τῆς Ἐκκλησίας πυλῶν ἀφώρισται, ὡς ἐν τῇ «Ἐκκλησιαστικῇ ἱεραρχίᾳ», ἐν τῷ περί τῶν ἱερατικῶν τελειώσεων κεφαλαίῳ φησί, μετ' ὀλίγα τῆς ἀρχῆς τοῦ κεφαλαίου. ( «Τῶν θείων παραπετασμάτων»: Ὅτι καί τότε παραπετάσματα ἦν περί τό θυσιαστήριον.\n\n«Οὔτε ἔχεις τί τῶν προσηκόντων»: Σημείωσαι, ὅτι ὁ ἀτάκτως καί παρά τούς ἱερούς θεσμούς τοῖς ἁγίοις ἐπεισπηδῶν, οὐδέν ἐξ αὐτῶν οὔτε ἰδεῖν, οὔτε ἀκοῦσαι, οὔτε ἔχειν πιστεύεται, εἰ καί ταῖς χερσίν αὐτῶν ἅπτεται. «Ἐτόλμησεν· οὔπω γάρ»: Κατά κοινοῦ τό Ἐνδίκως ἐτιμωρεῖτο, ὡσανεί καί οὗτος.\n\n«Ὅταν ὑπέρ ἀξίαν τις ἐγχειρῶν»: Ὅτι, εἰ καί τά εἰκότα τις ποιεῖ, παρά τήν οἰκείαν δέ τάξιν τε καί ἀξίαν, καί οὗτος τό ἐφικτόν ὑπερβαίνει. «Δαίμονες ἀληθῶς θεολογοῦντες»: Περί τῶν θεολογούντων τόν Ἰησοῦν δαιμόνων.","english":"Ordering\": Concerning the ecclesiastical orders, and what the ministry of monks is; for he calls them healers. These things he also says in the \"Ecclesiastical Hierarchy.\"\n\n\"The gates of the sanctuaries\": For to the deacons is assigned the guarding of the gates of the Church, as he says in the \"Ecclesiastical Hierarchy,\" in the chapter concerning the priestly perfections, a little after the beginning of the chapter. (\"Of the divine veils\": That even then there were veils around the altar.\n\n\"You have nothing of what is fitting\": Note that he who rushes in disorderly and contrary to the sacred ordinances upon the holy things is believed neither to see, nor to hear, nor to have anything of them, even if he touches them with his hands. \"He dared; for not yet\": In common, \"justly he was punished,\" as if also this one.\n\n\"When someone undertakes beyond his worth\": That even if someone does what is fitting, but contrary to his own order and worth, he too exceeds what is attainable. \"Demons truly theologizing\": Concerning the demons who theologize Jesus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"«Ἀλλ' ἐκκήρυκτος»: Ὅτι ἐκκήρυκτος τῇ θεολογίᾳ πᾶς ἀλλοτριεπίσκοπος. «Καί οἱ ἱερεῖς περιστέλλουσι»: Τίνες συνάγειν καί ἐπαίρειν δύνανται τά ἅγια, καί ὅτι οὐ πᾶσιν ἐφικτόν.\n\n«Καί Μαριάμ λεπροῦται»: Σημείωσαι τήν αἰτίαν δι' ἥν ἐλεπρώθη Μαρία ἡ τοῦ Μωϋσέως ἀδελφή.\n\n«Καί ἐπί τούς Σκευᾶ υἱούς»: Ἐπί τούς υἱούς δέ τοῦ Σκευᾶ τά δαιμόνια ἐφήλατο, ὅτι μήτε πιστεύοντες εἰς Χριστόν, μήτε κεχειροτονημένοι ἐξώρκιζον τούς δαίμονας, ὅπερ τοῖς ἐπιορκισταῖς μόνοις θεμιτόν ἦν. Τοῦτο ἐν ταῖς Πράξεσι τῶν ἁγίων Ἀποστόλων κεῖται.\n\n«Οὐδέ τά δίκαια μή κατ' ἀξίαν»: Σημείωσαί τί ἐστι, «δίκαιως διώξεται τό δίκαιον», ὅ φησι Μωϋσῆς, καί ὅτι οὐδέ τά δίκαια θεμιτόν μή κατ' ἀξίαν διώκειν. Ἔχεις δέ τοῦτο καί ἐν τοῖς ἑξῆς. Πλατέως δέ τοῦτο διαγυμναζει Ὠριγένης ἐν τῷ ι' τῶν «εἰς τούς Ἰερεμίου Θρήνους».\n\n( § 2. «Τί οὖν φής;»: Ἀντίθεσις ὡς ἐκ Δημοφίλου, ὅτι ἐστίν ἀσέβεια ἐν τοῖς ἱερεῦσι μή εὐθυνομένη.\n\n«Ἐγώ δέ ἀπολογήσομαί σοι»: Ἀπολογία πρός τήν ἀντίθεσιν περί ἰδιοπραγίας. [α'] «Καί μή τοπικῶς»: Ὅτι τά περί τῶν ἀγγελικῶν ὑποβάσεων καί τάξεων οὐ τοπικῶς δεῖ δέχεσθαι, ὅτι πλησιάζουσι Θεῷ, ἀλλά πρός τήν ἑκάστου ἐπιτηδειότητα· [β'] οὐ γάρ ἐν τόπῳ ὁ Θεός εἰκότως οὖν οὐδ' αἱ νοηταί δυνάμεις. [γ']«Σύμβολα Χριστοειδῶς»: Τουτέστι τήν τῶν μυστηρίων τελεσιουργίαν. Χριστοειδῶς δέ, διότι οἱ ἱερεῖς, τοῖς θείοις ἐπευχόμενοι δώροις, ἤτοι συμβόλοις, τήν τοῦ Χριστοῦ τάξιν ἐπέχουσιν.","english":"But let him be proclaimed\": Because every one who intrudes into another's oversight is proclaimed alien to theology. \"And the priests shall wrap them up\": Who are able to gather and lift up the holy things, and that this is not attainable by all.\n\n\"And Miriam is made leprous\": Note the reason for which Miriam, the sister of Moses, was made leprous.\n\n\"And against the sons of Sceva\": For the demons leaped upon the sons of Sceva, because neither believing in Christ nor having been ordained, they adjured the demons, which was lawful only for those who adjure. This is set down in the Acts of the holy Apostles.\n\n\"Nor even just things not according to worth\": Note what is meant by \"he shall justly pursue the just thing,\" which Moses says, and that it is not lawful to pursue even just things not according to worth. You have this also in what follows. Origen exercises this at length in the tenth of his \"On the Lamentations of Jeremiah.\"\n\n( § 2. \"What then do you say?\": An objection, as it were from Demophilus, that there is ungodliness among the priests that is not corrected.\n\n\"But I will defend myself to you\": A defense against the objection concerning private action. [1] \"And not locally\": That the things concerning the angelic descents and orders must not be received locally, that they draw near to God, but according to each one's fitness; [2] for God is not in a place, and reasonably therefore neither are the intelligible powers. [3] \"Symbols in a Christ-like manner\": That is, the accomplishment of the mysteries. And \"in a Christ-like manner,\" because the priests, praying over the divine gifts, that is, the symbols, hold the rank of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":262,"ref":"p262","source":"§ 3. [δ'] «Ἀλλ' οὐ Δημοφίλῳ»: Οὐ γάρ ἔξεστι, φησί, Δημοφίλῳ, θεραπευτῇ ὄντι, ταῦτα εὐθύνειν τά ἁμαρτήματα.\n\n«Δίκαια δέ ἐστι»: Τί ἐστι, δικαίως τά δίκαια μεταδιώκειν, καί ὅτι ἀγγέλοις τό δίκαιον ἀπονέμεται.\n\n[ε'] «Δημόφιλος δέ λόγῳ»: Τουτέστι τήν ἑαυτοῦ ἀλογίαν, καί τόν θυμόν, καί τήν ἐπιθυμίαν τῆς ἑαυτοῦ φιλαρχίας κολαζέτω ὁ Δημόφιλος. [ς'] Σημείωσαι δέ, ὡς ἐν πᾶσι τοῖς οὖσι διά τῶν πρῶτων τοῖς δευτέροις ἀπονέμεται τά κατ' ἀξίαν.\n\n[ζ'] «Ἀλλ' ἐπαρχέτω»: Κρατείτω, φησίν, ὁ λόγος θυμοῦ καί ἐπιθυμίας· ταῦτα γάρ τά ὑφειμένα· ἐν τῇ τούτων γάρ ἐποχῇ ἡ λογική φαίνεται ἐξουσία καί δύναμις, ὥστε μή ἁπλῶς, ἀλλά πρός τί χρήσιμον κεχρῆσθαι αὐτοῖς. «Ἐκ Θεοῦ νομοθέτης»: Τόν θεῖον Παῦλον φησιν. «Οὐκ ἀξιοῖ τῆς Ἐκκλησίας»: Ἐκ τῆς πρός Τιμόθεον ἐπιστολῆς. § 4. «Τά καθ' ἀξίαν ἀφόριζε»: Σημείωσαι τάξιν ἐπαινουμένην ἐκκλησιαστικήν, ἵνα τοῖς μονάζουσιν οἱ διάκονοι, καί τούτοις ( οἱ πρεσβύτεροι, καί τοῖς πρεσβυτέροις οἱ ἐπίσκοποι ἐπιτιμῶσι, τοῖς δέ ἐπισκόποις οἱ ἀπόστολοι καί οἱ τούτων διάδοχοι. Ἐν δέ τοῖς τῶν ἀποστόλων διαδόχοις παρά τῶν ὁμοταγῶν ἡ ἐπιτίμησις.","english":"§ 3. [4] \"But not to Demophilus\": For it is not permitted, he says, for Demophilus, being a therapist, to correct these sins.\n\n\"And just things are\": What is it, to pursue just things justly, and that what is just is apportioned to angels.\n\n[5] \"But Demophilus in word\": That is, let Demophilus punish his own irrationality, and his anger, and the desire of his own love of rule. [6] Note also, that in all things that exist, through the first things, what is according to worth is apportioned to the second things.\n\n[7] \"But let him preside\": Let the word, he says, rule over anger and desire; for these are the subordinate things; for in the withholding of these, the rational authority and power is shown, so as to use them not simply, but for something useful. \"From God a lawgiver\": He means the divine Paul. \"He does not deem worthy of the Church\": From the letter to Timothy. § 4. \"Separate what is according to worth\": Note the praiseworthy ecclesiastical order, that the deacons give admonition to the monks, and to these the presbyters, and to the presbyters the bishops, and to the bishops the apostles and their successors. And among the successors of the apostles, the admonition comes from those of equal rank.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":263,"ref":"p263","source":"«Καί τοῖς ἱεράρχαις οἱ ἀπόστολοι»: Σημείωσαι, ὅτι καί ἐπισκόπων μείζους οἱ ἀπόστολοι, καί οἱ τῶν ἀποστόλων διάδοχοι, καί ὅτι ἕκαστος παρά τοῦ ἁγιωτέρου τῆς αὐτοῦ τάξεως εὐθύνεσθαι ὀφείλει. Ἀποστόλων δέ διαδόχους τούς νῦν πατριάρχας ἡγοῦμαι εἶναι.\n\n«Οὐκ οἶδ' ὅπως κλαύσομαι»: Σημείωσαι τήν πικρίαν, ἤ μᾶλλον συμπάθειαν τοῦ πατρός.\n\n«Καί γάρ εἰ μή τοῦ ἀγαθοῦ»: Καί γάρ εἰ μή νομίζεις, φησί, τοῦ ἀγαθοῦ Θεοῦ εἶναι τοῦ παρ' ἡμῶν θεραπευτής, πάντως καί ἡμῶν καί ὅλης τῆς Ἐκκλησίας ἀλλότριος ὑπάρχεις. Σημείωσαι δέ, ὅτι τάχα ἐν παροικίᾳ τοῦτο τοῦ μεγάλου Διονυσίου ἡμαρτήθη, καί ὅτι τόν Δημόφιλον αὐτός μοναχόν τῆς Ἐκκλησίας ἔταξεν. «Ἤ τήν διπλῆν ἁμαρτίαν»: Σημείωσαι ποίαν καλεῖ διπλῆν ἁμαρτίαν, ὅταν ἁμαρτάνων τις ἀγνοῇ ὅτι ἥμαρτε. Τοῦτο δέ τοῦ Ἰερεμίου ἐστίν, ὡς ἐφεξῆς σαφήνιζει· «Ὅτι δύο ἥμαρτεν ὁ λαός· ἐμέ ἐγκατέλιπον πηγήν ζωῆς», καί τά ἐξῆς. «Ὅτι Δημόφιλος οἴεται»: Πολλή καί μεγάλη καί συμπαθής παράκλησις τοῖς ἁμαρτωλοῖς.","english":"And to the hierarchs the apostles\": Note that the apostles are greater even than bishops, and the successors of the apostles, and that each one ought to be corrected by the one holier than his own rank. And I consider the present patriarchs to be successors of the apostles.\n\n\"I do not know how I shall weep\": Note the bitterness, or rather the compassion, of the father.\n\n\"For even if not of the good\": For even if you do not think, he says, that the therapist is of the good God who is with us, you are certainly alien to us and to the whole Church. And note that perhaps this was sinned in the parish of the great Dionysius, and that he himself appointed Demophilus a monk of the Church. \"Or the double sin\": Note what he calls the double sin, when one who sins does not know that he has sinned. And this is from Jeremiah, as he clarifies in what follows: \"For the people has sinned two sins: they have forsaken me, the fountain of life,\" and the rest. \"For Demophilus thinks\": A great and mighty and compassionate entreaty for sinners.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"«Ἀλλ' ὁ θεραρχικός ἱεροτελεστής»: Τόν Κύριον λέγει, ὅτι οὐχ ὅμοια διατάττεται τοῖς ὑπό Δημοφίλου γεγενημένοις. «Καί ταῦτα τῶν ἁμαρτωλῶν»: «Ἁμαρτίαν γάρ οὐκ ἔποιησεν, οὐδέ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ», τό τοῦ Ἀποστόλου λέγων· ἄντικρυς τό, «Ἀφωρισμένος ἀπό τῶν ἁμαρτωλῶν, καί ὑψηλότερος τῶν οὐρανῶν γενόμενος». ( «Δικαιοῖ δέ τῶν οἰκείων ἀπολαύειν»: Τουτέστι τῆς οἰκείας φιλανθρωπίας, καί μή τοῦ σκότους καί τιμωρίας. «Καί γάρ καί τοῖς εἰς αὐτόν»: Ἐν τῷ κατά τόν Λουκᾶν κεῖται Εὐαγγελίῳ. § 5. «Ἄπαγε, οὐκ ἔχομεν»: Πολλά σοι ἀγαθά γένοιτο, πάτερ συμπαθέστατε! «Καί γάρ καί ὁ θειότατος»: Σημείωσαι ὅτι ἀμετόχους λέγει τούς μαθητάς τοῦ Κυρίου Πνεύματος τοῦ ἁγίου, ζητοῦντας πῦρ ἐπομβρῆσαι τοῖς Σαμαρείταις, ὡς ἐν τῷ Εὐαγγελίῳ εὑρίσκομεν. Πῶς οὖν πρός αὐτούς ὁ Κύριός φησιν, «Οὐκ οἴδατε ποίου Πνευματός ἐστε;» Ἀλλ' ἴσως τοῦτο εἶπε, δεικνύς ποίᾳ χάριτι διακονεῖσθαι ἐξελέγησαν· ἴσως δέ καί ὁ Πατήρ, πρός τό τέλειον τῆς δωρεᾶς ἀπιδών, ἧς ἔλαβον μετά τήν ἀνάστασιν, τοῦτο εἴρηκε, διά τό γεγράφθαι· «Οὔπω γάρ ἦν Πνεῦμα ἅγιον, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη». Ἱεροθέτην δέ καλεῖ τόν ἅγιον ἀπόστολον Παῦλον, ὡς χειροτονήσαντα αὐτῷ τήν ἀρχιερωσύνην τῆς Ἐκκλησίας τῶν Ἀθηνῶν, καθώς ἐν ταῖς ἱεραῖς τῶν ἀποστόλων γέγραπται Διαταγαῖς. «Διδάσκεσθαι γάρ, οὐ τιμωρεῖσθαι χρή»: Σημείωσαι ὡραῖον καί μάλιστα νῦν χρήσιμον, ὅτι διδάσκεσθαι χρή, καί οὐ κολάζεσθαι, τούς ἀγνοοῦντας, ὥσπερ καί τούς τυφλούς ὁδηγοῦμεν, οὐ κολάζομεν.","english":"But the hierarchic consecrator of divine rites\": He means the Lord, that he does not ordain things similar to those that came about through Demophilus. \"And these things of sinners\": For \"he committed no sin, nor was deceit found in his mouth,\" speaking the word of the Apostle; plainly, \"separated from sinners, and having become higher than the heavens.\" (\"But he justifies those who enjoy their own things\": That is, his own love for humanity, and not darkness and punishment. \"For indeed also to those who are toward him\": It is found in the Gospel according to Luke. § 5. \"Away, we have not\": May many good things come to you, most compassionate father! \"For indeed also the most divine\": Note that he says the disciples of the Lord were without a share of the Holy Spirit, when they sought to rain down fire upon the Samaritans, as we find in the Gospel. How then does the Lord say to them, \"You do not know of what spirit you are?\" But perhaps he said this, showing with what grace they were chosen to minister; and perhaps also the Father, looking to the perfection of the gift which they received after the resurrection, said this, because it is written: \"For the Holy Spirit was not yet, because Jesus was not yet glorified.\" And he calls the holy apostle Paul a \"hierothete,\" as having ordained for himself the high priesthood of the Church of Athens, just as is written in the sacred Constitutions of the Apostles. \"For they ought to be taught, not punished\": Note this fine point, and especially useful now, that those who are ignorant ought to be taught, and not punished, just as we guide the blind, not punish them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"Τό δέ κατά κόρρης τινές μέν τόν κρόταφόν φασιν, ἔνιοι δέ τήν γνάθον, ἄλλοι δέ μέρος τι τῆς κεφαλῆς. Βέλτιον δέ κόρρην, ὡς ἔφην, τόν κρόταφον λέγειν· Ὅμηρος μέντοι κόρσην αὐτήν καλεῖ. Παροξυτονεῖται δέ ἡ κόρρη. Εἰς τόν κρόταφον οὖν ἔτυψεν ὁ Δημόφιλος τόν μετανοοῦντα.\n\n«Οἱ μέν γάρ ἀδικεῖν»: Σημείωσαι οἷά φησιν ἐπακολουθεῖν τοῖς ἀδικεῖν ἤ εὐεργετεῖν τινας βουλομένους, κἄν μή πρός ἔργον ἤνεγκαν ἃ ἐβουλεύσαντο. «Ἐπιχειροῦντες»: Ἐκείνους δηλαδή οὕς προῃρέθησαν ἀδικῆσαι ἤ εὐεργετῆσαι, οὐ πάντως, φησί, διέθηκαν, καθώς ἐβουλήθησαν. Πρόδηλον δέ, ὅτι τό μέν ἀβούλητον τῶν εὐεργετουμένων, τό δέ παρά τό ἀδρανές τῶν ἀδικούντων. ( «Καί ἐνθάδε καί ἐκεῖ»: Ὅτι οἱ δίκαιοι οὐ μόνον ἐν τῷ μέλλοντι αἰῶνι, ἀλλά καί ἐν τῷ νῦν βίῳ ἀγγέλων ἀγαθῶν ὀπαδοί, ἤγουν ἀκόλουθοι, καί συνοδοιπόροι εἰσί.\n\n«Τό πάντων ἀγαθῶν μέγιστον»: Ὅτι τό πάντων τῶν ἀγαθῶν μέγιστόν ἐστι τό ἀεί εἶναι μετά Θεοῦ.\n\n«Καί ἐνθάδε, καί μετά θάνατον»: Ὅτι οἱ ἁμαρτωλοί καί ἐν τῷ βίῳ τούτῳ, καί ἐν τῷ μέλλοντι τιμωροῦνται, μετά τῶν δαιμόνων εἶναι κατακρινόμενοι ὑπό τῶν ἰδίων παθῶν ἃ προετίμησαν.","english":"On the cheek\": Some say this means the temple, others the jaw, and others a part of the head. But it is better, as I said, to call the temple the \"cheek\"; Homer, however, calls it the \"korse.\" The word \"korry\" is accented on the penult. Demophilus, then, struck the penitent on the temple.\n\n\"For they meant to do wrong\": Note what he says follows upon those who wish to wrong or to benefit certain people, even if they did not bring to fulfillment what they had intended. \"Attempting\": That is, those whom they purposed to wrong or to benefit—not in every case, he says, did they treat them as they wished. And it is evident that the one case is due to the unwillingness of those being benefited, the other to the weakness of those doing the wrong.\n\n\"And here and there\": That the righteous are not only in the age to come, but also in the present life, followers—that is, attendants and companions—of good angels.\n\n\"The greatest of all good things\": That the greatest of all good things is to be always with God.\n\n\"And here, and after death\": That sinners are punished both in this life and in the next, being condemned, together with the demons, to be with the passions they preferred.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"«Ἐπιμνησθήσομαι»: Σημείωσαι τήν ὅρασιν τοῦ ἁγίου Κάρπου, πόσης φρίκης καί παρακλήσεως γέμει.\n\n§ 6. «Γενόμενόν μέ ποτε»: Διήγημα ὡραῖον, ὅτι οὐ χρή τοῖς ἁμαρτάνουσιν, εἰ καί πρός Θεόν πταίουσιν, ἐπαρᾶσθαι. Σημειωτέον οὖν τήν ἱστορίαν, περιέχουσαν ἀνεκλάλητον εὐσπλαγχνίαν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καί περί μετανοούντων. Λέγει δέ καί περί τῆς ἁγιότητος τοῦ θείου Κάρπου. Ἔστι δέ οὗτος ὁ Κάρπος οὗ μέμνηται ὁ Ἀπόστολος ἐν τῇ β' πρός Τιμόθεον Ἐπιστολῇ. «Κατά τάς προτελείους εὐχάς»: Προτελείας μέν ἐκάλουν Ἀθηναῖοι τάς πρό τῶν γάμων μετά τῶν θυσιῶν εὐχάς· τόν γάρ γάμον τέλος ἐκάλουν, ὡς τελειοῦν τά πρός τόν βίον τόν ἄνθρωπον· καί τοῦτο ἐκ πολλῶν κωμωδίας ποιητῶν δεικνύναι δυνατόν. Μυστήριον γοῦν εἶχον τόν γάμον. Ἔλεγον δέ προτελίζεσθαι καί τό προμυεῖσθαι, καί οἱονεί προκαθαίρεσθαι εἰς ἑτοιμασίαν μυστηρίου, ὡς Κρατῖνος δηλαδή ἐν Πυλαίᾳ δράματι. Μάλιστα γάρ τά μυστήριά τινος τῶν ψευδωνύμων αὐτῶν θεῶν τέλη καί τελετάς ἐκάλουν, ὡς τελειούσας καί εἰς τό τέλειον ἀγούσας τούς τελουμένους. Τό γοῦν παρ' Ἕλλησιν ἀσεβῶν λεγόμενον εἰς τό τῆς ἀληθείας μυστήριον ὠνόμασεν ὁ μέγας Διονύσιος, καί προτελείους εἶπεν εὐχάς τάς πρό τοῦ ζωοποιοῦ μυστηρίου τελειοτάτας δεήσεις ὑπέρ καθάρσεως καί ἀκατακρίτου μεταλήψεως τοῦ τελειοτάτου καί τελειοποιοῦ τῶν θυσιῶν δώρου. «Ἐξεναγώγησε» δέ ἀντί τοῦ, ὡς ξένον ἐδεξιώσατο.","english":"I will call to mind\": Note the vision of Saint Carpus, how full it is of horror and of exhortation.\n\n§ 6. \"Having once become\": A beautiful narrative, showing that one ought not to curse those who sin, even if they offend against God. One must note, then, the account, which contains the ineffable compassion of our Lord Jesus Christ, and concerns those who repent. It also speaks of the holiness of the divine Carpus. This is the Carpus whom the Apostle mentions in the second Epistle to Timothy. \"According to the preliminary prayers\": The Athenians called \"preliminaries\" the prayers with sacrifices before marriages; for they called marriage the \"end,\" since it perfects a man in respect of life; and this can be shown from many comic poets. In any case, they held marriage to be a mystery. They also said that to be \"preliminarily initiated\" was to be pre-initiated, and as it were pre-purified in preparation for a mystery, as Cratinus evidently says in the play Pylaea. For especially the mysteries of one of their falsely named gods they called \"ends\" and \"initiations,\" as perfecting and leading those initiated to perfection. The term, then, used impiously among the Greeks, the great Dionysius applied to the mystery of the truth, and called \"preliminary prayers\" the most perfect supplications before the life-giving mystery, for purification and for the uncondemned partaking of the most perfect and perfecting gift of the sacrifices. And \"he brought him out\" is used in place of \"he received him as a stranger.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"( «Ἔτι τῶν Ἱλαρίων ἡμερῶν»: Ἦσαν τινές ἡμέραι τοῖς εἰδωλολάτραις, ἃς Ἱλαρίας ἐκάλουν· καί αἱ μέν ἦσαν ἴδιαι καί ἱλάριοι, ὡς ὅταν τις ἔγημεν ἤ υἱόν ἐκτᾶτο, αἱ δέ κοιναί καί δημόσιαι ἱλάριαι ἐκαλοῦντο, ὡς ὅταν βασιλεύς ἀναγορευόμενος, τάς δημοσίας Ἱλαρίας παρεῖχε. Καί οὔτε πένθιμα ἐν ταύταις φορεῖν ἐξῆν, ἀλλά καί θέαι καί θυσίαι καθ' ἑκάστην ἡμέραν διετελοῦντο δημόσιαι, καί οἱ πεθνοῦντες ἐπαύοντο καί ἐθεώρουν, καί ἐν εὐωχίαις ἀπαύστοις διῆγον τάς ὡρισμένας ἡμέρας ταῖς τοιαύταις Ἱλαρίαις. Ἦν δέ καί Ἱλαρία, ἑορτή ἰδική Ῥωμαίων εἰς τιμήν τῆς μητρός τῶν θεῶν αὐτῶν, μᾶλλον δέ δαιμόνων, ὥς φησι Δημόφιλος ἐν τῷ «Περί τῶν παρ' ἀρχαίοις θυσιῶν καί ἑορτῶν». «Διά βίου παντός»: Τουτέστι μέχρι τά τῆς παρούσης ἐνέστηκε ζωῆς. Σημειωτέον δέ ὅτι δεῖ τούς θεοφιλεῖς διά βίου παντός νουθετεῖν τούς πεπλανημένους, καί εἰς ἐπίγνωσιν ἀληθείας ἕλκειν. Σημείωσαι οὖν αὐτο· τινες γάρ ἀμαθῶς τό ἐναντίον λέγουσι, κεχρημένοι τῷ ἀποστολικῷ ρητῷ τῷ λέγοντι· «Αἱρετικόν ἄνθρωπον μετά πρώτην καί δευτέραν νουθεσίαν παραιτοῦ», μή νοοῦντες τῶν εἰρημένων τήν δύναμιν, ἐκ τῶν ἐπομένων ρητῶν μάλιστα σαφηνιζομένην. Τότε γάρ εὔλογος ἡ μετά πρώτην καί δευτέραν νουθεσίαν παραίτησις, ὅταν ὁ διδάσκων πρός τήν παραίτησιν ἔλθῃ, εἰδώς ὅτι ἐξέστραπται ὁ τοιοῦτος, καί λανθάνει, ὤν","english":"During the days of the Hilaria\": There were certain days among the idolaters which they called Hilaria; and some were private and personal, as when a man married or acquired a son, while others were called common and public Hilaria, as when a king was proclaimed and provided public Hilaria. And in these it was not permitted even to wear mourning, but both spectacles and public sacrifices were continually held each day, and those in mourning ceased and went to the spectacles, and spent the appointed days of such Hilaria in unceasing feasting. There was also Hilaria, a private festival of the Romans in honor of the mother of their gods—or rather of demons—as Demophilus says in his \"On the Sacrifices and Festivals of the Ancients.\" \"Throughout all of life\": That is, until the things of the present life are at hand. And it must be noted that the God-loving ought throughout all of life to admonish those who have gone astray, and to draw them to the knowledge of the truth. Note this, then; for some ignorantly say the opposite, using the apostolic saying that says, \"Reject a heretical man after a first and second admonition,\" not understanding the force of what is said, which is made most clear from the sayings that follow. For then is the rejection after a first and second admonition reasonable, when the teacher comes to the rejection, knowing that such a man has been perverted, and does not perceive it, being","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"αὐτοκατάκριτος. Δῆλον γάρ, ὡς ἐν τοῖς ἱεροῖς διδασκάλοις ἀποκαλύπτεται καί ἡ τῶν προσιόντων κατάστασις. Ἕτεροι δέ, τό «μετά πρώτην καί δευτέραν νουθεσίαν», οὕτως ἐνόμισαν, ἀντί τοῦ, μετά τήν ἐκ τῆς Παλαιᾶς καί Νέας Διαθήκης διδασκαλίαν. «Εἰώθει γάρ εἰς τόνδε»: Σημείωσαι, ὅτι ἡ ἀποστολική παράδοσις τούς νυκτερινούς τῶν ψαλμῳδιῶν κανόνας παρέδωκεν. «Ἔξω ταραχῆς»: Τό «οὐ» ἀρνητικόν μόριον πρός τό «ἔξω ταραχῆς» συντακτέον, ἵνα ᾖ τό ὅλον τοιοῦτον· Διανίσταται, οὐδέ τῶν ὕπνων πολλῶν ὄντων, διά τό ἐγκόπτεσθαι αὐτούς, ἀπολαύσας, ( οὐδέ ἔξω ταραχῆς ὑπάρχων, διά τό καί τούς ὕπνους ἐγκόπτεσθαι.\n\n«Ἐδεῖτο τοῦ Θεοῦ πρηστῆρί τινι»: Πρηστήρ ἐστιν ἑλικοειδής κίνησις ἄνωθεν κάτω ἀέρος διαπύρου. Καίει δέ τό τοιοῦτον, ὅθεν καί παρά τό πιμπρᾷν λέγεται. «Ἀπείρων ἀνθρωποειδῶς»: Σημείωσαι, ὅτι καί ἀνθρωποειδῶς τοῖς ἁγίοις ἄγγελοι ἐπιφαίνονται.\n\n«Ὑπό τῆς τῶν οἰκείων ποδῶν»: Σημείωσαι τό «ὑπό τῆς τῶν οἰκείων ποδῶν ἀστασίας», ὅ δηλοί τό εὐπαράφορον τῆς προαιρέσεως μή βουλόμενοι γάρ, οὐκ ἔπιπτον.","english":"self-condemned. For it is clear that in the sacred teachers the condition of those who come forward is also revealed. But others understood the phrase \"after a first and second admonition\" in this way, instead of \"after the teaching from the Old and New Testament.\" \"For he was accustomed to this\": Note that the apostolic tradition handed down the night-time rules of psalmody. \"Outside of turmoil\": The negative particle \"not\" must be construed with \"outside of turmoil,\" so that the whole is like this: He arose, having not enjoyed even the many sleeps, because they were interrupted, (nor being outside of turmoil, because even his sleeps were interrupted.\n\n\"He besought God with a certain thunderbolt\": A thunderbolt is a spiral motion of fiery air from above downward. And such a thing burns, whence it is also called from \"to inflame.\" \"In numberless ways in human form\": Note that angels also appear to the saints in human form.\n\n\"By the instability of their own feet\": Note \"by the instability of their own feet,\" which indicates the fickleness of their purpose; for not willing, they did not fall.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":269,"ref":"p269","source":"«Εἰς τό ἀχανές»: Σημείωσαι, πῶς ὁ διάβολος ρίπτει τούς ἀνθρώπους εἰς τό σκότος τό ἐξώτερον, ὅπερ ἐνταῦθα ἀχανές καλεῖ, τουτέστι βάραθρον, ἤ ἀπατῶν ἤ ὠθῶν τούς πειθομένους αὐτῷ. Ἔστι δέ ὅτε καί ἀσελγεῖς ἀνθρώπους συνεργούς αὐτοῦ λαμβάνει εἰς τήν ἑτέρων ἀπάτην, ὡς καί τόν εἰδωλολάτρην ἐπί τοῦ νῦν ἀπατηθέντα, περί οὗ ὁ λόγος. Διό καί ἐν τῇ ὀπτασίᾳ ἄνδρας ὁρᾷ μεταξύ τῶν ὄφεων, τουτέστι τῶν δαιμόνων, ἕλκοντας τούς ὑπό τοῦ διαβόλου νικηθέντας, ὧν ἡμᾶς ὁ Κύριος ἐλευθερῶσοι.\n\n«Ὑπό τοῦ κακοῦ»: Σημείωσαι τό «ὑπό τοῦ κακοῦ», τουτέστι τῆς ἁμαρτίας, ὅπερ κυρίως κακόν ἐν προαιρέσει τικτόμενόν φαμεν. Τό δέ «ἄκοντες καί βιαζόμενοι» μή ἀναγκαστικήν τίνα δύναμιν, τουτέστι τόν διάβολον νοητέον, ὡς Μανιχαίοις καί Μεσαλιανοῖς δοκεῖ· ἀλλ’ ὅτι πειθόμενοι τό κακόν πρᾶξαι, τῷ ἀπατῶντι χώραν διδόαμεν συνεχῶς ἡμῖν ἐπιτίθεσθαι, ἐξ ἡμῶν καθ' ἡμῶν λαμβάνοντα τήν ἰσχύν· ἀδυνατήσει δέ, μή πειθομένων ἡμῶν, ἐπειδή ἐγγύς ἐστιν ἡμῶν ἡ βοήθεια τοῦ Θεοῦ συνεπιλαμβανομένη, ὡς δηλοῖ τά ἑξῆς. «Καί χεῖρα ἀγαθήν ὀρέγειν»: Σημείωσαι τήν ἄφατον τοῦ Κυρίου εὐσπλαγχνίαν.","english":"Into the abyss\": Note how the devil casts men into the outer darkness, which here he calls an abyss, that is, a pit, either deceiving or pushing those who obey him. And sometimes he takes shameless men as his co-workers for the deception of others, as also the idolater in the case of the one now deceived, about whom the account is. Therefore also in the vision he sees men among the serpents, that is, the demons, dragging those conquered by the devil, from whom may the Lord deliver us.\n\n\"By the evil\": Note \"by the evil,\" that is, by sin, which we say is properly evil when it is begotten in the will. But \"unwilling and compelled\" must not be understood as some coercive power, that is, the devil, as seems good to the Manichaeans and Messalians; but that, being persuaded to do evil, we give the deceiver room to attack us continually, taking strength against us from us; and he will be powerless if we are not persuaded, since the help of God is near us, assisting together, as what follows makes clear. \"And to extend a good hand\": Note the ineffable compassion of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":270,"ref":"p270","source":"«Τῆς χειρός ἤδη προτεταμένης»: Τῆς χειρός τοῦ Κάρπου δηλονότι. ( «Μή ἄλλων»: Τῶν σταυρούντων δηλαδή, τῷ Κάρπῳ φησιν ὁ Κύριος.\n\n«Ἀγαθῶν καί φιλανθρώπων»: Σημείωσαι, ὅτι καί αὐτός ὁ Κύριος ἀγαθούς καί φιλανθρώπους καλεῖ τούς ἀγγέλους.\n\nΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Θ' § 1. Ὁ ἅγιος Τίτος οὗτός ἐστιν ὁ τῷ Ἀποστόλῳ γνώριμος, ὅν καί Κρήτης κατέστησεν ἐπίσκοπον, ὡς ἡ πρός αὐτόν Τίτον γραφεῖσα Ἐπιστολή παρά τοῦ θείου Παῦλου φησίν.\n\n«Ἀλλ' ἐν τῇ Συμβολικῇ»: Τί περιέχει ἡ «Συμβολική θεολογία» τοῦ μεγάλου Διονυσίου.\n\n«Ἐναπομόργνυνται»: Ἀπομόρξασθαι ἐστί τό ἐναπομάξασθαι καί ἐμβαλεῖν τι εἰς τήν ἑαυτοῦ διάνοιαν, ἐκ μεταφορᾶς τῶν ζωγράφων, οἵ, προσέχοντες τῇ ἀληθείᾳ γράφουσι τάς εἰκόνας. «Τῆς ἀπορρήτου δέ σοφίας πατέρας» τούς προφήτας φησίν.\n\n«Οὕτω γάρ ἂν θεώμενοι σεφθείημεν»: Σεφθείημεν ἀντί τοῦ ἐν σεβασμῷ ποιησοίμεθα, τιμήσοιμεν, θαυμάσοιμεν, ἐκπλαγείημεν. Σημείωσαι δέ ἐπί τῆς ἁγίας καί προσκυνητῆς Τριάδος τό· «Πηγήν ζωῆς εἰς ἑαυτήν χεομένην, καί ἐφ' ἑαυτῆς ἑστῶσαν» δείκνυται γάρ ἐντεῦθεν καί τό ὁμοούσιον, καί ὅτι ἡ μονάς εἰς Τριάδα προελθοῦσα, μέχρις αὐτῆς ἵσταται. Οὕτω καί ὁ θεολόγος Γρηγόριος ἐν τῷ πρώτῳ Περί Υἱοῦ λόγῳ φησί, καί ἐν τῷ δευτέρω Εἰρηνικῷ. Σημείωσαι δέ τό· «Ἀεί δι' ἑαυτῆς ἑαυτήν θεωμένην»· περί τῆς ἁγίας δέ Τριάδος καί τοῦτό φησι. «Τά γάρ ἐκτός αὐτῆς»: Τῆς αὐτῆς, δηλονότι συμβολικῆς πλάσεως. Κεῖται δέ καί ἐνταῦθα τό μέν «ὁπόσης» ἀντί τοῦ «πολλῆς», τό δέ «τά ἐκτός», ἤτοι τά προχείρως, ἐκ τῆς λέξεως ὑπαγορευόμενα.","english":"With his hand already extended\": Clearly the hand of Carpus. \"Not of others\": That is, of those who crucify; the Lord says this to Carpus.\n\n\"Of good and philanthropic\": Note that the Lord himself also calls the angels good and philanthropic.\n\nON THE NINTH EPISTLE § 1. This holy Titus is the one known to the Apostle, whom he also appointed bishop of Crete, as the Epistle to Titus written to him by the divine Paul says.\n\n\"But in the Symbolic\": What the \"Symbolic Theology\" of the great Dionysius contains.\n\n\"They impress\": To impress is to mold and cast something into one's own mind, by a metaphor from painters, who, attending to the truth, paint images. \"Fathers of the ineffable wisdom\" he calls the prophets.\n\n\"For thus beholding we should be revered\": \"We should be revered\" instead of \"we should be held in reverence, we should honor, we should marvel, we should be struck with awe.\" Note also, concerning the holy and adorable Trinity, the phrase \"a fount of life poured out into itself, and standing upon itself\"; for from this is shown both the consubstantiality and that the Monad, having proceeded into a Triad, stands even to itself. Thus also Gregory the Theologian says in the first Discourse On the Son, and in the second Peace Discourse. Note also the phrase \"ever beholding itself through itself\"; he says this too concerning the holy Trinity. \"For the things outside it\": Of the same, clearly the symbolic formation. And here too \"of how much\" stands for \"of much,\" and \"the things outside,\" that is, the things readily suggested by the wording.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":271,"ref":"p271","source":"«Γαστέρα Θεοῦ σωματικῶς»: Γαστέρα Θεοῦ διά τό «Ἔκ γαστρός πρός Ἑωσφόρου». «Λόγον εἰς ἀέρα», διά τό, «Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν». «Πνεῦμα ἐκπνεόμενον», διά τό, ( «Καί τῷ πνεύματι τοῦ στόματος αὐτοῦ». «Κόλπους» δέ, διά τό, «Μονογενής ὁ ὤν εἰς τόν κόλπον τοῦ Πατρός». «Φυτικός» δέ, ἤγουν κατά τήν τῶν φυτῶν ἰδέαν, διά τό, «Ξύλον ζωῆς ἐστί», καί τό, «Ἐκ βλαστοῦ, Υἱέ μου, ἀνέβης», καί τό, «Ἀνθήσει καί ἐκβλαστήσει Ἰακώβ», ἐπί Χριστοῦ ληφθέν, οὗ ὁ καρπός τῆς σωτηρίας ἐπλήρωσε τήν γῆν, καί τά ὅμοια. Σημείωσαι οὖν, πῶς εἴρηται ἐπί Θεοῦ γαστήρ, καί ἐρυγή τοῦ λόγου, καί τά τοιαῦτα. «Ἤ πηγάς ὑδάτων»: Πηγάς ὑδάτων κατά τό, «Παρά σοί πηγή ζωῆς», καί τό, «Ἐμέ ἐγκατέλιπον πηγήν ζωῆς ὕδατος ζῶντος», καί ὅσα τοιαῦτα. «Ἀπαυγάσματα» δέ, διά τό, «Ὃς ὤν ἀπαύγασμα τῆς δόξης», καί, «Κύριε, ἐν τῷ φωτί τοῦ προσώπου σου πορεύσονται, καί ἐν τῷ φωτί ὀψόμεθα φῶς», καί τά παραπλήσια. «Ἐπί δέ τῶν νοητῶν»: Δηλωτικά «τῶν μέν προνοιῶν» τό, «Ὡς ἀετός σκεπάσει τήν νοσσιάν ἑαυτοῦ» καί τά σύν αὐτῷ, τό «δωρεῶν» δέ, ὡς τό, «Ἀνοίγεις σύ τήν χεῖρά σου», καί τό, «Ὁ διδούς τροφήν πάσῃ σαρκί»· μᾶλλον δέ καί τοῦτο τῆς προνοίας γνωριστικόν. «Ἐκφάνσεων» δέ, διά τό ἐν σχήματι ἀνθρώπου ὀφθῆναι τοῖς ἐν τῇ Παλαιᾷ ἁγίοις, καί ἐν εἴδει περιστερᾶς, τό Πνεῦμα τό ἅγιον. Προνοίας δέ, καί τό τῶν ἀσεβῶν τιμωρητικόν· εἴρηται γοῦν παρά τῷ Προφήτῃ «Ὡς ἄρκτος ἀπορουμένη, καί ὡς πάρδαλις». Τῶν μέν οὖν «δυνάμεων» ὑπογραφικά ὀφθαλμοί καί ἑτέρων σωματικῶν μελῶν ὀνόματα, «ἰδιοτήτων» δέ, ὡς παρά τό Ἀμώς ἀδάμας·","english":"Womb of God, bodily\": \"Womb of God\" because of \"From the womb, before the morning star.\" \"A word into the air,\" because of \"My heart has uttered a good word.\" \"A spirit breathed out,\" because of \"And by the spirit of his mouth.\" And \"bosom,\" because of \"The only-begotten who is in the bosom of the Father.\" And \"plant-like,\" that is, according to the form of plants, because of \"It is a tree of life,\" and \"From a shoot, my son, you went up,\" and \"Jacob shall blossom and sprout,\" taken of Christ, whose fruit of salvation filled the earth, and similar things. Note, then, how \"womb\" is said of God, and the belching forth of the word, and such things. \"Or springs of waters\": \"Springs of waters\" according to \"With you is the fountain of life,\" and \"They abandoned me, the fountain of the water of living water,\" and as many such things. And \"effulgences,\" because of \"Who being the effulgence of the glory,\" and \"Lord, in the light of your face they shall walk, and in your light we shall see light,\" and similar things. \"And of the intelligible things\": Indicative of \"providences\" is \"As an eagle he will cover his nest\" and the things with it; of \"gifts,\" as \"You open your hand,\" and \"He who gives food to all flesh\"—rather, this too is indicative of providence. And of \"appearances,\" because he was seen by the saints in the Old Testament in the form of a man, and the Holy Spirit in the form of a dove. And of providence, also the punitive aspect toward the impious; for it is said in the Prophet, \"As a bear bereaved, and as a leopard.\" Of \"powers,\" then, eyes and the names of other bodily members are descriptive; of \"properties,\" as in Amos, adamant;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":272,"ref":"p272","source":"ἴδιον γάρ τῆς θείας φύσεως τό ἀπαθές καί ἀδάμαστον. Ὥσπερ οὖν καί τό ἀναλωτικόν τῶν μοχθηρῶν ἕξεων, καθ' ὅ εἴρηται «Ὁ Θεός ἡμῶν πῦρ καταναλίσκον». Καί τά λοιπά δέ τῶν εἰρημένων, πρόδηλα τοῖς φιλοπόνοις· καί ἡ τούτων ἀναγωγική τε καί ἀλληγορική θεωρία, οὐκ ἀσύμφωνον. Ἔστι δέ καί ( λαβεῖν «λήξεις» μέν καί «μονάς», τό τῆς θείας φύσεως ἀναλλοίωτον καί ἀμετάστατον, ὅπερ διά τῶν θεμελιωτικῶν λίθων ὑποδηλοῦται· «προόδους» δέ καί «διακρίσεις» τήν τῶν φυσικῶς αὐτῷ ἐνυπαρχόντων ἀγαθῶν μετάδοσιν, ὥσπερ ἐν ὑποδείγματι, ἡ ἐκ τοῦ κρίνου εὐοσμία, παρ' ὅ καί λέγεται «ἄνθος τοῦ πεδίου, κρίνον τῶν κοιλάδων». Οὕτως οὖν νοητέον καί «τάς ἑνώσεις» τό πρός αὐτόν ἐπιστρεπτικόν καί συνδετικόν τῶν κτισμάτων, διά τοῦ ἀκρογωνιαίου λίθου δηλούμενον. «Κόσμους δέ γυναικείους» τά παρά τῷ Ἠσαΐᾳ κείμενα, τό παντοδαπόν τῆς θείας προνοίας ὑπογράφοντα. Ὥσπερ οὖν καί τήν «χωνείαν» καί τό «χωνευτήριον» ὑποληπτέον τήν ἀναπλαστικήν πρόνοιαν, ἤ τήν διακριτικήν τε καί καθαρτικήν δύναμιν. Τά γάρ τῆς ὁπλητικῆς διασκευῆς πρόδηλα μέν ἔνθα κεῖνται· δηλοῦσι δέ τό καθαιρετικόν καί ἀφανιστικά τῶν ἐναντίων. «Βαρβαρικάς δέ ὁπλοποιίας» ἴσως ἐκεῖνο τό, «Ἐν ἱματισμῷ διαχρύσῳ» καί, «Περίζωσαι τήν ρομφαίαν σου ἐπί τόν μηρόν σου, δυνατέ». Ἡ γάρ ρομφαῖα βαρβαρικόν ἐστιν ὅπλον, ὡς ἰστορεῖ Φύλαρχος. Ὁμοίως δέ καί βάναυσός ἐστί πᾶς τεχνίτης διά πυρός ἐργαζόμενος.","english":"For it is proper to the divine nature to be impassible and indomitable. Just as also the consuming of wicked dispositions, according to what is said: \"Our God is a consuming fire.\" And the rest of the things said are evident to the diligent; and the anagogical and allegorical contemplation of these things is not incongruous. It is also possible to take \"terminations\" and \"abidings\" as the immutability and unchangeableness of the divine nature, which is indicated by the foundation stones; and \"processions\" and \"distinctions\" as the communication of the goods naturally present in him, as in a pattern, the fragrance from the lily, on account of which it is said, \"a flower of the field, a lily of the valleys.\" So then one must understand \"the unions\" as the turning and binding of creatures to him, made clear through the cornerstone. And \"women's ornaments\" are the things set down in Isaiah, outlining the manifold nature of divine providence. Just as also one must understand \"the smelting\" and \"the smelting furnace\" as the remolding providence, or the discerning and purifying power. For the things of the armament's equipment are evident where they lie; and they indicate the destructive and annihilating power against opponents. And \"barbarian weapon-forgings\" perhaps that passage, \"In clothing of woven gold,\" and, \"Gird your sword upon your thigh, O mighty one.\" For the sword is a barbarian weapon, as Phylarchus records. Likewise also every craftsman is a manual worker who works through fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"«Καί δαῖτάς τινας»: Δαῖτάς τινας τάς εὐωχίας φησίν, ὡς ἐν τῷ Εὐαγγελίῳ, ὅτε ὁ μόσχος ὁ σιτευτός, καί τά λοιπά, γίνεται ἐν τῷ ἀσώτῳ υἱῷ. «Τά πολυειδῆ καί λοξά»: Ἁμαρτίας ἐπαγγελιῶν ἐν τούτοις φησί τό ἔν τισι τῶν προρρήσεων, κατά τό πρόχειρον δοκεῖν, μή τέλος λαβεῖν τά ἐπαγγελθέντα· οἷόν ἐστιν, ὡς ἐκ πολλῶν ὀλίγα παραθέσθαι, τό πρός τόν Ἰακώβ λεχθέν, «Γίνου κύριος τοῦ ἀδελφοῦ σοῦ», καί τά περί τῆς διαμονῆς τῆς εἰς τήν βασιλείαν τοῦ σπέρματος Δαυίδ, ἅπερ ἐν τῷ προφανεῖ διήμαρτον τῆς ἐκβάσεως, κατά δέ τήν ἀκριβῆ θεωρίαν οὐδαμῶς. Τό μέν γάρ τοῦ Ἰακώβ διά τῆς τῶν ἐξ αὐτοῦ ἐπικρατείας καί τῆς εἰς Χριστόν ἀναγωγῆς πεπλήρωται, ὥσπερ καί αἱ πρός τόν Ἀβραάμ ἐπαγγελίαι ( περί τῆς κατασχέσεως τῆς γῆς καί τῆς τῶν ἐθνῶν εὐλογίας. Τά δέ πρός Δαυίδ μόνως εἰς τόν Χριστόν ἀναφέρεται, Ὁμοίως δέ καί τά περί Σολομῶντος δοκοῦντα ἐν τῷ μδ' εἰρῆσθαι ψαλμῷ. Τάς οὖν ἐν τούτοις ἐξηγητικάς ἀποδόσεις, τό ποικίλον ἐχούσας, πολυειδῆ ἐκάλεσε σοφίσματα, οὐχ ὡς παραλογιστικῶς τεχναζόμενα τήν ἀλήθειαν, ἀλλ’ ὡς σαφῶς ἀναπτύσσοντα τό ζητοῦμενον. (Περί τοῦ Ἄσματος τῶν ἀσμάτων, ὅτι ἅγιον κατά τούς ἁγίους τούτους· Θεόδωρος γάρ ὁ Μοψουεστίας διέβαλεν αὐτό ἡλιθίως πάνυ). «Τῶν συνθημάτων»: Συνθημάτων φησί τῶν συμβολικῶς γινομένων, ἃ ὑπέρ ἑαυτῶν, τουτέστιν ὑπέρ τοῦ οὕτως νοεῖσθαι αὐτά, ὡς τό φαινόμενον ἔχει καί τό γράμμα ψιλῶς ὑπαγορεύει· οὐ τυπωθῆναί φησιν, ἀλλά προκάλυμμα εἶναι καί τύπον τῶν βαθυτέρων νοήσεων καί ὑπολήψεων.","english":"Banquets\": He calls the feasts \"banquets,\" as in the Gospel, when the fatted calf and the rest are made for the prodigal son. \"The manifold and crooked things\": He says that in these things the sins of the promises—in some of the foretellings, according to what appears at hand—did not receive their end, the things promised; such as, to set down a few out of many, what was said to Jacob, \"Become lord over your brother,\" and the things concerning the continuance of the seed of David in the kingdom, which in the obvious sense missed their outcome, but in the precise contemplation by no means. For the promise to Jacob was fulfilled through the dominion of those from him and the leading up to Christ, just as also the promises to Abraham (concerning the possession of the land and the blessing of the nations). And the things spoken to David are referred solely to Christ. Likewise also the things concerning Solomon that seem to have been spoken in the forty-fourth psalm. The interpretive renderings in these things, then, having variety, he called manifold subtleties, not as though they craftily reasoned away the truth, but as clearly unfolding what is sought. (Concerning the Song of Songs, that it is holy according to these holy men; for Theodore of Mopsuestia slandered it very foolishly.) \"Of the tokens\": He says \"tokens\" of the things that come to be symbolically, which are for their own sake—that is, for them to be understood thus, as the appearance has it and the letter plainly dictates; he says they were not stamped, but are a covering and type of the deeper meanings and suppositions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":274,"ref":"p274","source":"Τοῦτο δέ φησιν, ὅτι τά σύμβολα οὐχ ὑπέρ ἑαυτῶν τά συνθήματα τά μυστικά ἐπενόησαν, ἀλλά διά τούς ἀναξίους, ἵνα μή, προκείμενα αὐτοῖς, εὐκαταφρόνητα δοκοίη.\n\n«Τήν μέν ἀπόρρητον»: Τήν μέν ἀπόρρητον καί μυστικήν παράδοσιν τῆς Γραφῆς αὐτήν ἐπεξηγεῖται, καλῶν συμβολικήν, ἅτε διά συμβόλων χρησμοδοτηθεῖσαν· ἀλλά καί τελεστικήν, ὡς τάς τελετάς τῶν μυστηρίων ἐν συμβόλοις παραδιδοῦσαν διά τῆς ἱερατικῆς παραδόσεως. Ταύτην δέ τήν ἀπόρρητον ἤτοι συμβολικήν φησιν ἔχειν συμπεπλεγμένην τῷ ρητῷ, τουτέστι τῷ ρηθῆναι ἐπιτετραμμένῳ συμβόλῳ, καί τό ἄρρητον, ἤτοι μυστικόν. Συνεσκίασται γάρ ἐν τῷ συμβόλῳ τό ἀληθές καί ἀδημοσίευτον, ὡς ἐν τῷ νομικῷ πάσχα τό ἀληθές, ὅπερ εἴρηται· «Τό Πάσχα ἡμῶν ὑπέρ ἡμῶν ἐτύθη Χριστός». Τό δέ δεύτερον μόριον τῆς θεολογικῆς παραδόσεως ἐμφανές ἐστι καί γνώριμον, οὐ μήν διά συμβόλων· ὅπερ καί φιλόσοφον καλεῖ καί ἀποδεικτικόν, οἷόν ἐστι τό τά ἠθικά καί φυσικά καί πρακτικά τῆς δημιουργίας παραδιδόν. Τοῦτο δέ τό ἐμφανέστερον ἔχει τινά πειθώ, καί συνδεδεμένην ( τήν ἀλήθειαν τοῖς λεγομένοις· κατά τοῦτο γάρ ἐστι καί ἀποδεικτικόν. Τό δέ συμβολικόν οὐκ ἔχει τό πείθειν, ἀλλ’ ἐνέργειαν τινα θείαν ἀφανῆ καί δραστήριον, ἥτις μυστιριώδεις καί θεωρητικάς ψυχάς διά τῶν μυστικῶν, ἤτοι συμβολικών, αἰνιγμάτων ἐνιδρύει, καί οἱονεί θεμελιοῖ εἰς Χριστόν, διά τῶν μή λόγῳ διδασκομένων μυστηρίων, ἀλλά σιγῇ καί ἀποκαλύψει ἐλλάμψεων Θεοῦ φωτίζει τόν νοῦν εἰς τάς τῶν ἀρρήτων μυστηρίων κατανοήσεις. Σημείωσαι δέ, ὡς διπλῆ ἐστι τῶν θεολόγων ἡ παράδοσις, καί πῶς, καί ποία ἐστί.","english":"He says this: that the symbols—the mystical tokens—were not devised for their own sake, but for the sake of the unworthy, lest, being set before them, they should seem easy to despise.\n\n\"The secret tradition\": He explains the secret and mystical tradition of Scripture itself, calling it symbolic, inasmuch as it was given by oracles through symbols; but also initiatory, as delivering the initiations of the mysteries in symbols through the priestly tradition. This secret, that is symbolic, tradition, he says, has the unspoken, that is the mystical, interwoven with the spoken—that is, with the symbol that has been permitted to be spoken. For in the symbol the true and unpublished is overshadowed, as in the legal Passover the true Passover, of which it is said: \"Christ our Passover was sacrificed for us.\" But the second part of the theological tradition is manifest and knowable, though not through symbols; which he also calls philosophical and demonstrative, such as is the tradition that hands down the ethical and natural and practical matters of creation. And this more manifest part has a certain persuasiveness, and the truth bound together with what is said; for in this respect it is also demonstrative. But the symbolic part does not have persuasion, but a certain hidden and efficacious divine energy, which establishes mystical and contemplative souls through the mystical, that is symbolic, riddles, and as it were lays a foundation in Christ, and through mysteries not taught by word but by silence and the revelation of illuminations, enlightens the mind unto the understandings of the unspoken mysteries. Note that the tradition of the theologians is twofold, and how, and of what sort it is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"«Καί τήν μέν συμβολικήν»: Συμβολικήν καί τελεστικήν τήν διά συμβόλων τελουμένην, οἷα τά τῆς νομικῆς λατρείας, καί τά τῆς μυστικῆς τῆς παρ' ἡμῖν ἱερουργίας μυστήρια, εἰ καί μᾶλλον ὑψηλά τε καί πνευματικά τά ἡμέτερα. «Φιλόσοφον δέ καί ἀποδεικτικήν» τήν διά τῆς κατανοήσεως τῶν κτισμάτων, καί τινων θείων οἰκονομιῶν καί τῆς θεωρητικῆς ἐξηγήσεως τῶν περί Θεοῦ λεγομένων ἐν ταῖς Γραφαῖς συνισταμένην.\n\n«Πείθει καί καταδεῖται»: Πείθει καί καταδεῖται, οἱονεί δεσμόν τίνα καί σφραγῖδα ἐπιτίθησι τοῖς λεγομένοις τήν ἀλήθειαν, καί τό πιστόν τοῖς ἀκούουσι\n\nδίδωσι. Τό δέ συμβολικόν διά τῶν τελουμένων προσοικειοῖ τῷ Θεῷ, πραγματικῇ ἕξει τε καί τυπώσει, ὅπερ καί «ἀδιδάκτους μυσταγωγίας» ἐκάλεσεν. «Ἤ τῆς νομικῆς παραδόσεως»: Ὅτι οὐ μόνον ἡ νομική παράδοσις, ἀλλά καί ἡ τελετή τῶν καθ' ἡμᾶς μυστηρίων τῶν ἱερῶν ἐδεήθη συμβόλων. Καί οὐδέν θαυμαστόν, ὅπου καί οἱ ἄγγελοι δι' αἰνιγμάτων τά θεῖα μυστήρια προάγουσι. Καί αὐτός ὁ Κυριος ἐν παραβολαῖς φαίνεται θεολογῶν. Τῆς τῶν θεολόγων παραδόσεως ἡ μέν ἀπόρρητος καί μυστική, ἥτις ἐστί ἡ δέ ἐμφανής καί γνώριμος, ἥτις ἐστί καί συμβολική καί τελεστική, καί φιλόσοφος καί ἀποδεικτική καί πιθανή. δραστική·","english":"Both symbolic\": He calls symbolic and initiatory that which is accomplished through symbols, such as the rites of the legal worship and the mysteries of our own mystical sacred service, even if our own are both loftier and more spiritual. \"Philosophical and demonstrative\": that which consists through the understanding of created things, and of certain divine dispensations, and of the contemplative exposition of the things said about God in the Scriptures.\n\n\"It persuades and binds fast\": It persuades and binds fast, as it were placing a kind of bond and seal of truth upon what is said, and gives assurance to the hearers. And the symbolic [element] brings one near to God through the things accomplished, by a real state and impression, which he also called \"unlearned initiations.\" \"Or of the legal tradition\": Because not only the legal tradition, but also the celebration of our own sacred mysteries stood in need of symbols. And it is no wonder, seeing that even the angels bring forth the divine mysteries through riddles. And the Lord Himself appears theologizing in parables. Of the tradition of the theologians, one part is secret and mystical, which is [unspoken]; the other is manifest and knowable, which is both symbolic and initiatory, and philosophical and demonstrative and persuasive and effective.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"«Συμβόλων»: Φυσιολογία τήν αἰτίαν ἔχουσα, διά τί τά μέν συμβολικά, τά δέ ἄχραντα τῆς Γραφῆς παραδέδοται.\n\n( «Δι' αἰνιγμάτων»: Δι' αἰνιγμάτων, ὡς ὁ παρά τῷ Ζαχαρίᾳ ἄγγελος τά περί τοῦ Ἰησοῦ τοῦ Ἰοσεδέκ καί τῆς στολῆς αὐτοῦ τυπῶν καί λέγων· καί παρά τῷ Δανιήλ ὁ Γαβριήλ τά περί Χριστοῦ διηγούμενος καί τά σύν αὐτῷ μυστικά ὑπαγορεύων, καί ἕτερα τοιαῦτα. «Θεουργά» δέ φησιν ἤ τά Θεόν ἀποτελοῦντα τόν μετέχοντα αὐτῶν, ἤ τά παρά Θεοῦ εἰργασμένα «Διά τυπικῆς τραπεζώσεως»: Τραπέζωσίν φησι τά ἐν τῇ θείᾳ τραπέζῃ διά τοῦ ἁγίου ἄρτου καί τοῦ ποτηρίου τῆς εὐλογίας τελούμενα μυστήρια. Σημείωσαι δέ, ὅτι καί ἡ παλαιά καί ἡ νέα Γραφή πολλά διά συμβόλων παραδίδωσι, καί διά τι. [α'] «Τήν ἀνθρωπίνην ζωήν»: «Ἀμέριστον» οἶμαι εἰρηκέναι αὐτόν τήν ἀνθρωπίνην ζωήν καί «μεριστήν», τό μέν διά τό τῆς ψυχῆς ἀμερές καί ἀσώματον, τό δέ διά τό τοῦ σώματος ποικίλον τε καί πολυμερές. Ὅρα δέ, πῶς θαυμασίως τά τῆς ψυχῆς παραδίδωσι. Τό μέν γάρ αὐτῆς ἀμέριστόν φησιν, ὅ καί ἀπαθές καλεῖ· τοῦτο δέ ἐστι τό τῆς ψυχῆς ἀκραιφνέστατον καί αὐτό, ὡς ἄν τις εἴποι, τό ἄνθος, ὅπερ ἐστίν ὁ νοῦς, ὁ καί τό λογικόν προχέων, καθ' ὅν νοῦν καί νοερά ἡ ψυχή, ἐν ᾧπερ νῷ τά ἁπλᾶ καί οἷον γυμνά συμβόλων χωρίς μυστήρια ἐπιστητῶς ἐποπτεύεται. Τό δέ αὐτῆς μεριστόν ἐστιν, ὅ καί παθητικόν φησι, τοῦτο δέ ἐστιν ἡ τῆς ψυχῆς δύναμις, ἡ πρός τάς αἰσθήσεις ἑνουμένη διά τοῦ πνεύματος τοῦ μέσου τῆς ψυχῆς καί τοῦ σώματος, ἐν ᾧ πνεύματι ἐναπεστηριγμέναι εἰσίν αἱ τῆς αἰσθήσεως καί τῶν διανοήσεων τῶν διά τῆς σκέψεως γνωριζομένων δυνάμεις.","english":"Of symbols\": Natural contemplation that has a cause, explaining why some things in Scripture are handed down as symbolic and others as undefiled.\n\n(\"Through riddles\": Through riddles, as the angel in Zechariah, prefiguring the things concerning Jesus the son of Josedek and his robe, and saying; and in Daniel, Gabriel recounting the things concerning Christ and dictating the mysteries that accompany him, and other such things. And he calls \"God-working\" either the things that make the participant in them God, or the things wrought by God. \"Through a typical banqueting\": He calls \"banqueting\" the mysteries accomplished at the divine table through the holy bread and the cup of blessing. Note that both the old and the new Scripture hand down many things through symbols, and for a reason. [1] \"Human life\": I think he has called human life \"undivided\" and \"divided,\" the one because of the soul's being undivided and incorporeal, the other because of the body's being varied and many-parted. Observe how admirably he hands down the things of the soul. For he calls its undivided part also the impassible part; and this is the soul's purest part and, as one might say, its flower, which is the intellect, which also pours forth the rational faculty, according to which intellect the soul is also intellectual, in which intellect the simple and, so to speak, naked mysteries without symbols are contemplatively beheld in knowledge. And its divided part is what he also calls the passible part; and this is the soul's power that is united to the senses through the spirit that is between the soul and the body, in which spirit the powers of sense and of the thoughts known through reflection are firmly established.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":277,"ref":"p277","source":"Τοῦτο οὖν παθητικόν ἐστι τῆς ψυχῆς, ἅτε διά τῶν αἰσθήσεων εἰς προσπάθειαν ταύτης τῶν αἰσθητῶν καταφερομένης. Τοῦτο δέ τό μέρος, φέρε εἰπεῖν, τῆς ψυχῆς, ὡς ὁ νοῦς, οὐκ ἔστι καθαρόν, οὔτε ἐποπτεῦσαι δύναται τά θεῖα καί ἐπιστητά καί νοητά ἀμέσως, ἀλλά δεῖται μέσου τινός παχύτερου, καθάπερ χειραγωγοῦντος αὐτό ἐπί τά ἁπλᾶ καί ἀμέριστα, ὅπερ ποιεῖ τά σύμβολα διά τῶν μεριστῶν, τουτέστι τῶν αἰσθητῶν καί φαινομένων ἐπί τά ἄρρητα ξεναγοῦν. ( [β'] «Καί τό μέν ἀπαθές τῆς ψυχῆς»: Ἀπαθές τῆς ψυχῆς τό νοερόν, οὐχ ὡς πάντῃ ἀμέτοχον πάθους, ἀλλ' ὡς ἔξωθεν τοῦ πάσχειν οὐκ ἔχον τάς ἀφορμάς, ὥσπερ τό σῶμα πλείστοις ὑποπίπτον κακοῖς συμπτώμασιν, ἅπερ ἡ ψυχή ἄνευ τῆς οἰκείας ἑκουσιότητος οὐχ ὑπομένει. Παθητικόν δέ αὐτῆς τό διά τῶν αἰσθήσεων ἀντιληπτικόν τῶν ἔξωθεν, ᾧτινι συγγενές ἔφη τό διά συμβόλων σωματικῶς παραδίδοσθαι τά θεῖα, δι' ὧν πρός τήν τῶν ἀΰλων ἀναγόμεθα θεάν. [γ'] «θεολογίας σαφοῦς»: Ὅτι καί οἱ θεολογίας σαφοῦς καί γυμνῆς προκαλυμμάτων ἀκηκοότες, τύπους τινάς ἐν ἑαυτοῖς ἀναπλάττουσι πρός νόησιν τούς ἀκροωμένους χειραγωγοῦντες· «Ἄλλως»· Θεολογίας σαφοῦς, οἷον «Ὤφθη Κύριος τῷ Ἀβραάμ, ἤ τῷ Μωϋσεῖ» καί, «Εἶπεν ὁ Κύριος» καί, «Ἐγένετο ὁ λόγος Κυρίου πρός τόν προφήτην», καί τά τοιαῦτα. «Σαφοῦς» δέ, ὡς οὐ διά συμβόλων τυπωτικῶν. Τύπον οὖν φησιν ἀναπλαττόμενον, ἥν ἐπινοοῦμεν ἐπί τοῖς τοιούτοις ρητοῖς εὐσεβῆ θεωρίαν καί τῇ θεία φύσει κατάλληλον.","english":"This, then, is a passible aspect of the soul, since through the senses it is carried down into an attachment to sensible things. And this part of the soul, so to speak, as the intellect, is not pure, nor can it directly behold the divine, the knowable, and the intelligible, but it needs some more solid medium, as it were guiding it by the hand toward the simple and indivisible, which the symbols accomplish through things divided—that is, through sensible and apparent things—leading it as a stranger toward the ineffable. ([2] \"And the impassible part of the soul\": The impassible part of the soul is the intellectual, not as being wholly without a share in passion, but as not having the occasions of suffering from without, just as the body falls under many evil accidents, which the soul does not endure without its own voluntary consent. And its passible part is that which through the senses apprehends things from without, to which he said the handing down of divine things bodily through symbols is akin, through which we are led up to the vision of immaterial things. [3] \"Of clear theology\": That even those who have heard a clear theology and one stripped of coverings fashion certain types within themselves, guiding the hearers toward understanding. \"Otherwise\": Of clear theology, such as \"The Lord appeared to Abraham,\" or \"to Moses,\" and \"The Lord said,\" and \"The word of the Lord came to the prophet,\" and the like. \"Clear,\" however, as not being shaped through typical symbols. He calls a type, then, the reverent contemplation that we conceive upon such utterances, and one suited to the divine nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":278,"ref":"p278","source":"§ 2. [δ'] «Τύπον τινά πρός τήν νόησιν»: Ὥσπερ ὅταν ἐκ δένδρων τάς ὑποστάσεις τῆς προσκυνητῆς Τριάδος παρίστησιν ὁ θεῖος Ἀθανάσιος, καί ἐξ ἄλλων οἱ λοιποί ἅγιοι. Τί καί ἡ τοῦ κόσμου δημιουργία τῶν ἀοράτων τοῦ Θεοῦ προβέβληται, τρόπον τινά συμβόλων τάξιν ἐπέχουσα.\n\n[ε']«Καθάπερ φησί Παῦλος»: Ὁ μέν Ἀπόστολος οὕτω φησί· «Τά γάρ ἀόρατα αὐτόν, ἥ τε ἀΐδιος αὐτοῦ δύναμις, ἐν τοῖς ποιήμασι καθορᾶται». Ὁ δέ Χριστός (τοῦτον γάρ, οἶμαι, καλεῖ τόν ἀληθῆ Λόγον) ὅταν λέγῃ· «Εἰ τά ἐπίγεια εἶπον ὑμῖν, καί οὐ πιστεύετε, πῶς, ἐάν εἴπω ὑμῖν τά ἐπουράνια, πιστεύσετε;», καί ὅσα τοιαῦτα. [ς'] «Διό καί οἱ θεολόγοι»: «Πολιτικῶς μέν καί ἐννόμως» τήν τῶν κατορθούντων ἀποδοχήν καί εὐπάθειαν καί τῶν πλημμελούντων τήν κάκωσιν καί κατάκρισιν. «Καθαρτικούς δέ καί ἀχράντους» τάς νουθεσίας καί προφυλακτικάς παραινέσεις. «Ἀνθρωπικῶς ( δέ καί μέσως», οἷον τάς πεύσεις, ὡς τό· «Ποῦ Ἄβελ ὁ ἀδελφός σου;» καί τό, «Καταβάς ὄψομαι» καί τό, «Κύριος ἐξετάζει τόν δίκαιον καί τόν ἀσεβῆ». Ἃτινα καί μέσως ἔχουσι τῶν τε Θεῷ πρεπόντων καί τῶν πάντῃ ἀπεμφαίνειν δοκούντων, τουτέστι ὁμοιώσεως θηρίων καί ὑλῶν ἀψύχων. «Ὑπερκοσμίως δέ καί τελεσιουργικῶς» φησι τάς λόγῳ καί μόνω βουλήματι παραδοξοποιίας. «Νόμους δέ φαινομένους», ὡς ὅταν ἀπολογίας ἀξιοῖ τήν ἐν ἐρήμῳ βιασθεῖσαν παρθένον, καί τά ὅμοια. «Ἀφανεῖς δέ θεσμούς», οἷον, «Τόν Ἰακώβ ἠγάπησα, τόν δέ Ἡσαῦ ἐμίσησα», καί ἕτερα τοιαῦτα. (ζ') «Πολυτρόπως» δέ ἔφη ὁ πατήρ, διότι τά μέν συμβολικῶς, τά δέ ἀχράντως καί ὑπερκοσμίως ἡ Γραφή παρεδέδωκε.","english":"§ 2. [δ'] \"A certain type for the understanding\": Just as when the divine Athanasius sets forth the hypostases of the worshipful Trinity from trees, and the other saints from other things. Why, the creation of the world itself has been put forth as a representation of the invisible things of God, holding in a certain way the rank of symbols.\n\n[ε'] \"As Paul says\": The Apostle speaks thus: \"For his invisible things, both his eternal power, are clearly seen in the things that are made.\" And Christ (for I think he calls the true Word this) when he says: \"If I told you earthly things and you do not believe, how, if I tell you heavenly things, will you believe?\" and all such things. [ς'] \"Therefore also the theologians\": \"politically and legally\" the acceptance and good order of those who succeed and the chastisement and condemnation of those who transgress. \"Purifying and undefiled\" the admonitions and precautionary exhortations. \"Humanly and intermediately,\" such as the questions, as \"Where is Abel your brother?\" and \"Having come down I will see\" and \"The Lord examines the righteous and the ungodly.\" Which things hold a middle place between what is fitting for God and what seems altogether incongruous, that is, likenesses of beasts and lifeless materials. \"Supracosmically and perfectly\" he says the wonder-workings by word and will alone. \"Laws that appear,\" as when he deems worthy of defense the virgin forced in the wilderness, and the like. \"Invisible statutes,\" such as \"I loved Jacob, but I hated Esau,\" and other such things. (ζ') The father said \"in many ways,\" because the Scripture has handed down some things symbolically, others undefiledly and supracosmically.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":279,"ref":"p279","source":"«Τά μέν πολιτικῶς»: Τῆς φιλοσοφίας τό μέν ἔστι πρακτικόν, τό δέ θεωρητικόν. Καί τοῦ μέν πρακτικοῦ τό μέν ἐστι κοινόν, ὅ καί πολιτικόν καλεῖται, οἷον τό νομοθετικόν, τό δέ ἴδιον, οἷον τό ἠθικόν. Μέσον δέ πρακτικοῦ τό οἰκονομητικόν. Τοῦ δέ θεωρητικοῦ τό μέν ὠνόμασται φυσικόν, τό ἐν αἰσθητοῖς καί μεταβλητοῖς, ὅ καί κοσμολογικόν ἐστι, τό δέ ἐποπτικόν καί θεολογικόν, τό ἐν νοητοῖς καί ἀϊδίοις. Ταῦτα νῦν ἐξέθετο ἐν τούτοις. Μέσον δέ τοῦ θεωρητικοῦ τό ἐν ἀϊδίοις καί αἰσθητοῖς, ὅπερ ἐστίν ἀστρονομικόν καί μαθηματικόν, ὅπερ ἡ μέν Γραφή οὐ λέγει, οἱ δέ Ἑβραῖοι ἐν τῷ Δευτερονομίῳ ἔχουσιν. [η'] «Οὐ γάρ ἱστορίαν ψιλήν»: Ὅτι τά συμβολικῶς, ἤτοι ἱστορικῶς, τῇ Γραφῇ εἰρημένα οὐχ ἱστορίαν ἔχει ψιλήν, ἀλλά ζωτικήν τελείωσιν. Ζωτικήν δέ τελείωσιν λέγει τό σκοπόν εἶναι τοῖς ἁγίοις διά τῶν Γραφῶν πρός τήν αἰώνιον ζωήν τελειοῦσθαι τούς διδασκομένους. Ταῦτα δέ φησι, δεικνύς ἀναγκαίως τήν ἀναγωγήν καί ἀλληγορίαν παραλαμβάνεσθαι.","english":"Things in a political sense\": Of philosophy, one part is practical, the other theoretical. And of the practical, one part is common, which is also called political, such as the legislative, and another is particular, such as the ethical. And the middle of the practical is the economic. Of the theoretical, one part is named natural, the one among perceptible and changeable things, which is also cosmological, and the other is epoptic and theological, the one among intelligible and eternal things. These things he has now set forth in these [words]. And the middle of the theoretical is the one among eternal and perceptible things, which is astronomical and mathematical, which indeed the Scripture does not mention, but the Hebrews have it in Deuteronomy. [8] \"For not a bare history\": That the things said in Scripture symbolically, that is, historically, do not have a bare history, but a living perfection. And he calls it a living perfection because the goal for the saints through the Scriptures is that those who are taught be perfected unto eternal life. And he says these things, showing that the anagoge and allegory are necessarily to be received.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":280,"ref":"p280","source":"«Ἱεροπρεπῶς διαβαίνειν»: Διαβαίνειν γράφεται καί διαβάλλειν, ( ὅ ἐστίν εἰσβαλεῖν καί εἰσελθεῖν, εἴσω τε γενέσθαι τοῦ πράγματος· οὕτω φησί καί Διογενιανός.\n\n«Τά ὑπερούσια φῶτα»: Ὑπερούσια φῶτα καί νοητά καί θεῖα, τήν πανάχραντον καί παναγίαν Τριάδα φησί, νοητούς δέ ἀγγέλους τούς ὑπεραναβεβηκότας. Τήν δέ διαφοράν τούτων περατεθείκαμεν ἐν τῷ «Περί θείων ὀνομάτων» τελείως.\n\n«Κατά τῶν νοητῶν αὐτοῦ προνοιῶν»: Ἐπί μέν προνοιῶν, ὡς τό ἐν Εὐαγγελίοις, «Πῦρ ἦλθον βαλεῖν ἐπί τήν γῆν», λόγων δέ, ὡς παρά τῷ Ἰερεμίᾳ· «Οὐχ οὕτως οἱ λόγοι μου ὥσπερ πῦρ, λέγει Κύριος;». Τήν τοῦ πυρός οὖν εἰκόνα δηλονότι ἐπί τοῦ Θεοῦ ἄλλως δεῖ ἐκλαβεῖν, καί ἄλλως ἐπί τῶν νοητῶν, ἀγγέλων δηλονότι καί προνοιῶν Θεοῦ καί λόγων.\n\n«Καί τήν μέν κατ' αἰτίαν»: Τήν τοῦ πυρός εἰκόνα κατ' αἰτίαν, δηλαδή ἐπί τῶν λογίων Κυρίου· τήν δέ καθ ὕπαρξιν ἐπί Θεοῦ, τήν δέ κατά μέθεξιν ἐπί τῶν ἀγγέλων. Τό δέ καθ' ὕπαρξιν τοῦ κατά μέθεξιν διαφέρει ἐν τούτοις· τό μέν γάρ δηλοῖ οὐσίαν","english":"To pass through in a manner befitting the sacred\": It is written \"to pass through\" (diabainein) and \"to slander\" (diaballein), which is to invade and enter in, and to come to be within the matter; thus Diogenianus also says.\n\n\"The supersubstantial lights\": By supersubstantial, intelligible, and divine lights he means the all-immaculate and all-holy Trinity, and by intelligible lights, the angels who have transcended all. We have set out the difference between these fully in the work On the Divine Names.\n\n\"Against his intelligible providences\": In the case of providences, as in the Gospels, \"I came to cast fire upon the earth\"; but in the case of words, as in Jeremiah: \"Are not my words like fire, says the Lord?\" The image of fire, then, must evidently be taken in one way in the case of God, and in another way in the case of intelligible things—namely angels, and the providences of God, and his words.\n\n\"And the one by cause\": The image of fire \"by cause,\" that is, in the case of the oracles of the Lord; the one \"by subsistence\" in the case of God; and the one \"by participation\" in the case of the angels. The \"by subsistence\" differs from the \"by participation\" in these respects: the one signifies substance","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":281,"ref":"p281","source":"καθ' ἑαυτήν οὖσαν καί ἐπείσακτον ἔχουσαν τό θεοειδές, ὥσπερ ἐπί τῶν ἀγγέλων· τό δέ καθ' ὕπαρξιν πρᾶγμα ἤ Λόγιον θεῖον, τουτέστιν ἐκ Θεοῦ προαχθέν. «Ὡς ἡ κατ' αὐτά θεωρία»: Ὅτι πρός τά ὑποκείμενα καί οἱ τύποι νοοοῦνται, κἄν οἱ αὐτοί ὦσιν.\n\n«Ὑφ' ὑμῶν ζήτησιν»: Ἦλθεν εἰς ἐρώτησιν καί τό τῶν Παροιμιῶν πρόβλημα, καί φησι περί δυνάμεως τροφῆς.\n\n«Τήν δέ ὑγράν»: Σημείωσαι ὅτι τό πίνειν «ὑγράν τροφήν» ἐκάλεσε. «Κρατήρ περιφερής»: Θεωρία τοῦ κρατῆρος καί τῆς αὐτοῦ περιφερείας. «Ἀνάρχου καί ἀτελευτήτου»: Ἄναρχόν φησι τοῦ Θεοῦ τήν πρόνοιαν, οὐχ ὅτι τῶν ὄντων ὡς συνάρχων προενόει κατά τούς ἀφραίνοντας καί λέγοντας, Ἅμα Θεός, ἅμα πάντα, ἀλλ’ ὅτι καί ( πρίν ἤ πραχθῆναι τά ὄντα ἐν ταῖς ἰδέαις, ἤτοι παραδείγμασι τοῦ Θεοῦ, τουτέστιν ἐν ταῖς ἀϊδίοις αὐτοῦ νοήσεσιν (ἃς προορισμούς ὀνομάζειν τόν θεῖον Παῦλον ἐν τῷ «Περί θείων ὀνομάτων» ἔφημεν), καθ' ἃς ἰδέας καί νοήσεις τοῦ Θεοῦ τά μέλλοντα παράγεσθαι προετετύπωτο, καί ἡ πρόνοια τοῦ Θεοῦ ἀνάρχως προϋπῆρχε πάσης κτίσεως. Προνοίας γάρ θείας ἦν, ἤτοι προεννοήσεως, τό βούλεσθαι παραγαγεῖν κτίσιν τήν ἀπολαύσουσαν τῆς προνοητικῆς αὐτοῦ ἀγαθότητος. Κατά τοῦτο οὖν καί ἀτελεύτητος ἡ πρόνοια λέγεται εἰς τούς ἀθανάτους ἀγγέλους καί τούς ἀπαθανατισθησομένους ἡμᾶς, καί τά δι' ἡμᾶς ἀγαθά ἐσομένη.","english":"being in itself and having the God-like form as something introduced from without, as in the case of the angels; but the thing according to existence is either a divine Oracle, that is, brought forth from God. \"As the contemplation according to them\": Because the types are also understood in relation to the underlying subjects, even if they are the same.\n\n\"Seeking by you\": The problem from Proverbs also came into question, and he speaks about the power of food.\n\n\"But the moist\": Note that he called drinking \"moist food.\" \"A round mixing-bowl\": The contemplation of the mixing-bowl and its roundness. \"Without beginning and without end\": He calls the providence of God without beginning, not because he foreknew existing things as co-eternal with them, according to those who are foolish and say, \"At the same time God, at the same time all things,\" but because even before existing things were made, in the ideas, that is, the paradigms of God, that is, in his eternal thoughts (which we said the divine Paul names \"predestinations\" in the work \"On the Divine Names\"), according to which ideas and thoughts of God future things were pre-figured to be brought forth, the providence of God also pre-existed without beginning before every creation. For it belonged to divine providence, that is, forethought, to will to bring forth a creation that would enjoy his providential goodness. In this respect, then, providence is also called without end, extending to the immortal angels and to us who shall be made immortal, and the good things that will be for our sake.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":282,"ref":"p282","source":"«Οἰκοδομοῦσα δέ καί ἡ σοφία»: Τί ἐστι τό «οἰκοδομεῖν τήν σοφίαν ἑαυτῇ οἶκον», καί ἐν αὐτῇ ἑτοιμάζειν ἃ ἔφη, καί ἔξω εἶναι αὐτοῦ, καί ἐν αὐτῷ. «Καί ἐν τῷ παντί γίγνεται»: Περί τούτου εἴρηται καί ἐν τῷ «Περί θείων ὀνομάτων», πῶς ἑστώς καί κινούμενος. Σημειωτέον δέ ὅτι πρόνοιαν τόν Θεόν φησιν.\n\n«Ἐν τῷ αὐτῷ καθ' ὑπεροχήν»: Καί ἐν τούτοις τό «καθ' ὑπεροχήν» πρός τό μή κατά στέρησιν καί ἀνυπαρξίαν λαβεῖν ἡμᾶς τά προκείμενα, εἴληπται. «Καί ἑστηκώς»: Ἐνταῦθα δοκεῖ μοι σαφηνίζειν, τί ἑστία, τουτέστιν ἡ ὡς ἔστι διαμονή, ἀπό τοῦ ἐστί παρηγμένου τοῦ ὀνόματος τῆς «ἑστίας». «Καί οὐδαμῶς ἔξω αὐτοῦ»: Ἐπειδή τό μέν ἑστῶς ἐπί τῆς κατά τό ἀναλλοίωτον μονιμότητος ἔλαβε, τό δέ κινούμενος ἐπί τῆς εἰς τά ὄντα προνοίας, ἐφ' ἑκατέρου τούτων νοεῖν ἡμᾶς χρή καί προσεπάγειν τό «καθόλου», ἵνα ᾖ τοιοῦτον τό λεγόμενον Οὔτε ἑστώς καθόλου, ὡς μή κινεῖσθαι προνοητικῶς, οὔτε κινούμενος καθόλου, ὡς τῆς οἰκείας μεθίστασθαι μονιμότητος. «Ἄλλως· Ὅτι τό 'ἀεί ἑστάναι καί κινεῖσθαι' περί Θεοῦ λεγόμενον τήν ἐν τῇ μονιμότητι προνοητικήν αὐτοῦ ἐνέργειαν δηλοῖ. Τό δέ 'μηδέ ἑστᾶναι μηδέ κινεῖσθαι' τήν ἐν τῷ προνοεῖν αὐτοῦ μονήν παρίστησι. Πάντα δέ τά ἐνταῦθα ἐν τῷ «Περί θείων ὀνομάτων» πολλάκις διεληλύθαμεν.","english":"Building, too, is Wisdom\": What is \"Wisdom builds for herself a house,\" and prepares in it the things she spoke of, and is outside it, and in it. \"And in the whole she becomes\": About this it has been said also in \"On the Divine Names,\" how he stands and is moved. And it must be noted that he calls God providence.\n\n\"In the same by way of eminence\": And in these words \"by way of eminence\" is used so that we do not take the things set before us in the sense of privation and non-existence. \"And standing\": Here it seems to me he clarifies what a hearth is, that is, the abiding as it is, the name of \"hearth\" being derived from \"is.\" \"And in no way outside it\": Since he took \"standing\" for immutability of permanence, and \"being moved\" for providence toward beings, in each of these we must think and apply \"wholly,\" so that what is said is of this sort: neither standing wholly, so as not to be moved providentially, nor being moved wholly, so as to depart from his own permanence. \"Otherwise: That 'always standing and being moved,' said of God, reveals his providential activity in permanence. And 'neither standing nor being moved' presents his remaining in providence.\" All the things here we have often gone through in \"On the Divine Names.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":283,"ref":"p283","source":"( § 4. «Τήν μέν οὖν στερεάν τροφήν»: Τίς ἡ στερεά τροφή, καί τις ἡ ὑγρά· καί ὅτι στερά τροφή ἐστιν ἡ μόνιμος τελειότης. «Καί δυνατήν καί ἑνιαίαν»: Ἑνιαίαν καί ἀδιαίρετον γνῶσίν φησι τό ἐν τοῖς περί Θεοῦ λόγοις μή πρός τάς ὑλικάς ἐννοίας καταμερίζεσθαι τόν νοῦν, ἀλλά μονοτρόπως τό ὑπέρ φύσιν καί ἀνεξιχνίαστον τῆς θείας φύσεως λογίζεσθαι τόν τά αἰσθητήρια τοῦ ἐντός ἀνθρώπου γεγυμνασμένα ἔχοντα. «Καί μεριστῶν»: Κατά κοινοῦ τό σύνθεμα φέρειν οἴομαι τῆς διαχυτικῆς, καί τά ἑξῆς.\n\n«Χειραγωγούσης»: Οὐχ ἑνί γάρ τρόπῳ, ἀλλά πολυειδεῖ καί ποικίλῳ τούς διδασκομένους ἐπί τό τέλειον τῆς θεογνωσίας ἄγεσθαι ἴσμεν. (Διά τί δρόσῳ καί ὕδατι καί γάλακτι καί οἴνῳ καί μέλιτι τά θεῖα παρεικάζεται λόγια, καί τίς ἡ ἑκάστου τούτων δύναμις).\n\n«Δωρεῖται τοῖς προσιοῦσι»: Τί δηλοῖ τά σύμβολα. «Τό ἀληθῶς εὐωχεῖν»: Σημείωσαι, ὅτι τό τῆς εὐωχίας ὄνομα ὁ πατήρ εἰς τό «εὖ ἔχειν» ἐτυμολογεῖ.\n\n«Ζωοποιός ἅμα καί κουροτρόφος»: Τό τρέφειν νεανίας ἀγαθούς. Ἐξ Ὁμήρου δέ τοῦτο· 'κόρος' γάρ ὁ νεανίας, καί κατά πλεονασμόν τοῦ 'κοῦρος', ὅθεν καί 'κουροτρόφος'.","english":"§ 4. \"Solid food, then\": What is solid food, and what is liquid; and that solid food is stable perfection. \"And powerful and single\": He calls knowledge single and undivided when, in the words about God, the mind is not parceled out among material concepts, but thinks in a single way the things that are above nature and unsearchable of the divine nature—the one who has the senses of the inner man exercised. \"And of divided things\": I think the compound [phrase] carries over from the common [term] of the diffusive [power], and so on.\n\n\"Guiding by the hand\": For we know that those who are taught are led to the perfection of the knowledge of God not in one way, but in many forms and various ways. (Why the divine oracles are likened to dew and water and milk and wine and honey, and what is the power of each of these.)\n\n\"He gives to those who come\": What the symbols signify. \"Truly to feast\": Note that the father etymologizes the word \"feast\" (euōchia) as \"to be well\" (eu echein).\n\n\"Life-giving at once and nurturing the young\": To nourish good young men. And this is from Homer; for \"koros\" is the young man, and by pleonasm \"kouros,\" whence also \"kourotrophos\" (nurturing the young).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":284,"ref":"p284","source":"§ 5. «Θεός μεθύειν λέγεται»: Σημείωσαι πῶς μεθύειν λέγεται ὁ Θεός, καί ἐκ τίνος καί τίς ἡ ἐφ' ἡμῶν μέθη, καί πῶς λέγεται ἐπί Θεοῦ ἔκστασις. «Ὑπέρ τό νοεῖν ὤν»: Ὅτι ὁ Θεός καί ὑπέρ τό νοεῖν ἐστι, καί ὑπέρ τό νοεῖσθαι, καί ὑπέρ τό εἶναι.\n\n«Μεμεθυσμένος ἅμα»: Σημείωσαι ἐν συντόμῳ, πῶς μεμεθυσμένος καί ἐξεστηκώς λέγεται ὁ Θεός.\n\n«Κατά τόν αὐτόν ἐκληψόμεθα»: Τίνα τά λεγόμενα δεῖπνα, ἤτοι συμπόσια, ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.\n\n«Τήν ἀνάκλισιν»: Τίς ἡ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν ἀνάκλισις· ὅτι ἀνάπαυσις καί ἀβλαβής ζωή, καί τά ἑξῆς.\n\n«Καθ' ἥν εὐφροσύνην»: Τήν εὐφροσύνην, ἤτοι τό εὐφρονεῖν ( (τοῦτο γάρ ἐστιν εὐφροσύνη), τόν Ἰησοῦν εἰκότως λέγει. § 6. «Καί τόν εὐφημούμενον ὕπνον»: Πῶς ἔλαβεν ἐπί Θεοῦ ὕπνον καί ἐγρήγορσιν.\n\n«Τήν συμβολικήν θεολογίαν»: Σημείωσαι τί περιέχει ἡ «Συμβολική θεολογία». Διεξοδικώτερον δέ, τουτέστι πλατύτερον, διήρθωται καί διατετύπωται. ΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Ι' Ἡ μέν ἐπιστολή ἀξία τῆς ἀρχαιότητος ἐκείνης τῆς ἱερᾶς, καί τόν μαθητοῦ, ὅν ἠγάπα ὁ Ἰησοῦς, τήν χάριν ἀπαγγέλλουσα. Ἔστι δέ συμβαλεῖν ἐκ τῆς πρός τόν ἅγιον Πολύκαρττον ζ' οὔσης, εἶναι τόν μέγαν Διονύσιον, ὅτε ταῦτα ἔγραφεν, ἐτῶν περί που ἐνενήκοντα. Ἐν μέν γάρ τῇ πρός τόν ἅγιον Πολύκαρπόν φησιν, ἐν τῇ κατ' Αἴγυπτον Ἡλιουπόλει διάγων, θεάσασθαι τήν παρά φύσιν γενομένην ἔκλειψιν τοῦ ἡλίου ἐν τῷ σωτηρίῳ σταυρῷ τοῦ Χριστοῦ, ὅπερ γέγονε τῷ ιη' ἔτει τῆς Τιβερίου βασιλείας τῷ γάρ ιε' ἔτει αὐτοῦ ἤρξατο τοῦ κηρύγματος ὁ Κύριος Ἰησοῦς, ὡς ἐν τῷ κατά Λουκᾶν δηλοῦται Εὐαγγελίῳ.","english":"§ 5. \"God is said to be drunk\": Note how God is said to be drunk, and from what, and what is the drunkenness that is upon us, and how ecstasy is spoken of in relation to God. \"Being above understanding\": That God is both above understanding and above being understood, and above being.\n\n\"Drunk at the same time\": Note briefly how God is said to be drunk and beside himself.\n\n\"We shall be received according to the same\": What are the so-called suppers, that is, banquets, in the kingdom of heaven.\n\n\"The reclining\": What is the reclining in the kingdom of heaven—that it is rest and a life free from harm, and so on.\n\n\"According to which gladness\": Gladness, that is, cheerfulness (for this is gladness), he reasonably calls Jesus. § 6. \"And the sleep that is praised\": How he took sleep and waking in relation to God.\n\n\"The symbolic theology\": Note what \"Symbolic theology\" contains. And it has been set out and delineated more fully, that is, more broadly. TO THE TENTH LETTER. The letter is worthy of that sacred antiquity, and declares the grace of the disciple whom Jesus loved. And it is possible to infer from the seventh letter to Saint Polycarp that the great Dionysius was about ninety years old when he wrote these things. For in the letter to Saint Polycarp he says that, while staying at Heliopolis in Egypt, he saw the eclipse of the sun that occurred contrary to nature at the saving cross of Christ, which happened in the eighteenth year of the reign of Tiberius; for in his fifteenth year the Lord Jesus began his preaching, as is shown in the Gospel according to Luke.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":285,"ref":"p285","source":"Τρία δέ ἔτη μετ' ὀλίγων μηνῶν κηρύξας, ἑκών πάσχει ὁ Κύριος καί Θεός ἡμῶν, ὡς εἶναι Τιβερίου ιη' ἔτος. Ἐβασίλευσε δέ Τιβέριος ἀμφί τά κγ' ἔτη, ὡς εἶναι ἀπό τοῦ σωτηρίου πάθους ἕως τελευτῆς Τιβερίου σχεδόν ἔτι ἕξ. Ἐξωρίσθη δέ ὁ ἅγιος εὐαγγελιστής Ἰωάννης ἐν Πάτμῳ τῇ νήσῳ, ἥτις ἐστί μία τῶν Κυκλάδων, περί τό τελευταῖον ἔτος τῆς Δομετιανοῦ βασιλείας. Ἐβασίλευσε δέ οὗτος ἔτη ιε' καί μῆνας ε'. Συνάγονται δέ ἀπό τοῦ ιη' ἔτους Τιβερίου, ὅτε ἡ ἔκλειψις, ἕως τῆς τελευτῆς Δομετιανοῦ ἔτη ξδ' περί που καί μῆνας ζ'. Ὑποθώμεθα δέ καί τόν θεῖον Διονύσιον, ὅτε τά ἐπί τῷ σταυρῷ τοῦ Κυρίου εἶδεν, εἶναι κε' ἐτῶν, ἅτε οἶμαι, καί ἔτι ἀναγινώσκοντα, ὡς εἶναι τά πάντα ἀμφί τά ἐνενήκοντα ἔτη. Μέμνηται δέ τῆς ἐπί Δομετιανοῦ ἐξορίας τοῦ ἁγιωτάτου Ἰωάννου, καί Εἰρηναῖος ἐν τρίτῳ καί πέμπτῳ τῶν «Κατά αἱρέσεων», ἔνθα καί τόν χρόνον ( ἐσημειώσατο, καί Κλήμης ὁ Ἀλεξαδρεύς, ἐν τῷ λόγῳ τῷ περί, «Τίς ὁ σωζόμενος πλούσιος». «Οὐδέ γάρ ἐν τοῖς αἰῶσι»: Σημείωσαι, ὅτι οὐχ ὁ Θεός αἴτιος τοῦ ἀφορισμοῦ τοῖς ἁμαρτωλοῖς τῆς ἐν ἀριστερᾷ στάσεως, ἀλλ’ αὐτοί ἑαυτοῖς αἴτιοι τούτων οἱ ἁμαρτωλοί, παντελῶς ἑαυτούς ἀφορίσαντες τοῦ Θεοῦ.","english":"After preaching for three years and a few months, our Lord and God willingly suffered, so that it was the eighteenth year of Tiberius. Tiberius reigned about twenty-three years, so that from the saving Passion to the death of Tiberius there are still almost six years. The holy evangelist John was exiled to the island of Patmos, which is one of the Cyclades, around the last year of the reign of Domitian. He reigned fifteen years and five months. From the eighteenth year of Tiberius, when the eclipse occurred, to the death of Domitian there are gathered about sixty-four years and seven months. Let us suppose that the divine Dionysius was twenty-five years old when he saw the things that happened at the cross of the Lord, being, I think, still a reader, so that all together is about ninety years. Irenaeus also, in the third and fifth books of Against Heresies, mentions the exile of the most holy John under Domitian, where he also noted the time, as did Clement of Alexandria in his discourse On \"Who Is the Rich Man That Is Saved?\" \"For not even in the ages\": Note that God is not the cause for sinners of their separation to the station on the left, but the sinners themselves are the cause of these things for themselves, having wholly separated themselves from God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":286,"ref":"p286","source":"«Καί θεωνυμία»: Θεωνυμίαν φησίν ἤ τό πάντοτε ἐν τῷ ὀνόματι τοῦ Θεοῦ πάντα πράττειν αὐτούς, ἤ ὅταν τούς ἀπό τοῦ Θεοῦ, ἤγουν τοῦ Χριστοῦ, ὀνομαζομένους, κατ' αὐτόν πολιτεύεσθαι ὑπάρχῃ, καί αὐτούς λεγομένους θεούς. «Τοῦ Εὐαγγελίου τόν ἥλιον»: Τόν τοῦ Εὐαγγελίου ἥλιον τοῦτον τόν θεῖον Ἰωάννην ὀνομάζει δικαίως. Φησίν οὖν· Ὅτι ἐγώ, εἰκότως αἰτιώμενος καί μεμφόμενος τούς νομίζοντάς σε τόν τοῦ Εὐαγγελίου ἥλιον περιορίζειν ἐν τόπῳ, εὔχομαι ὅμως ἀνανῆψαι καί προσδραμεῖν σοι, ἵνα σωθῶσι φωτισθέντες. Ὥσπερ γάρ μέμηνεν ὁ οἰόμενος τόν ἥλιον τοῦτον περικλείειν τόπω, οὕτω καί οὗτοι μεμήνασι, νομίζοντες τό φῶς τοῦ Εὐαγγελίου σου περιορίζειν σύν σοί ἐν Πάτμω τῇ νήσῳ. «Ἡμᾶς δέ οὐδέ τοὐναντίον»: Ἀντί τοῦ, οὐδέ τό πορρωτέρω σε γενέσθαι. Σημείωσαι δέ ὅτι καί προεφήτευσεν ὁ μέγας Διονύσιος, σαφῶς εἰπών ἐκ Θεοῦ ἀποκαλυφθῆναι αὐτῷ, ὡς καί τῷ ἁγίῳ Ἰωάννῃ, ὅτι εἴσω βραχυτάτου χρόνου ἀνακληθήσεται τῆς ἐν Πάτμῳ ἐξορίας, ὅ δή καί γέγονεν. Ὡς γάρ ἔφημεν, πρός βραχέος περί τό τελευταῖον ἔτος τῆς Δομετιανοῦ βασιλείας εἰς τήν Πάτμον ἐφυγαδεύθη, διωγμόν κινήσαντος τοῦ Δομετιανοῦ· εἶτα περί τήν τελευτήν τοῦ βασιλέως ὁρᾷ τήν θείαν Ἀποκάλυψιν ὁ μέγιστος οὗτος εὐαγγελιστής Ἰωάννης.","english":"Divine name\": He means the divine name either as their always doing all things in the name of God, or when those named after God—that is, after Christ—happen to live in accordance with him, and are themselves called gods. \"The sun of the Gospel\": He rightly calls this divine John the sun of the Gospel. He says, then: Because I, reasonably blaming and reproaching those who think that you, the sun of the Gospel, are confined to a place, nevertheless pray that they may come to their senses and run to you, so that being enlightened they may be saved. For just as the one who thinks he encloses this sun within a place is mad, so too these are mad, thinking to confine the light of your Gospel together with you on the island of Patmos. \"But we not even the opposite\": Instead of, not even your being farther away. Note also that the great Dionysius prophesied, saying clearly that it was revealed to him by God, as also to the holy John, that within a very short time he would be recalled from his exile in Patmos, which indeed happened. For as we said, a little while ago, around the final year of the reign of Domitian, he was banished to Patmos, when Domitian stirred up persecution; then, around the death of the king, this greatest evangelist John sees the divine Revelation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}