The Gnostikos [Knower], or
One Who is Worthy of Knowledge

Ο ΓΝΟΣΤΙΚΟΣ Η ΠΡΟΣ ΤΟΝ ΚΑΤΑΞΙΩΘΕΝΤΑ ΓΝΩΣΕΩΣ

 1. THE ascetics will understand the deep purposes of asceticism; the knowers (gnostikoi) will behold matters of knowledge.

α´ ¨̈̈̈Πρακτικοὶ λόγους νοήσουσι πρακτικούς, γνωστικοὶ δὲ ὄψονται γνωστικά.

 2. THE ascetic is one who is concerned solely with the achievement of perfect freedom in the portion of the soul subject to compulsions.

β´ ¨̈̈̈Πρακτικος μεν εστιν ὁ το παθετικον μερος της ψυχης μονον απαθες κεκτημενος

 3. BUT the Knower [gnostikos] has the significance [logos] of salt for the impure and light for the pure. (cf. Mt 5:13-14)

γ´ ¨̈̈̈Γνοστικὸς δὲ ὁ ἁλὸς μὲν λόγον ἐπέχων τοῖς ἀκαθάρτοις, φωτὸς δὲ τοῖς καθαροῖς.

 4. THE knowledge that reaches us from external [things] tries by means of the logoi to indirectly teach material [things]. However the [knowledge] which by God’s grace is innate [within us] directly presents matters to the mind; and in beholding them, the nous welcomes their logoi.

δ´ ¨̈̈̈̔Η μεν ἔξωθεν ἡμιν συμβαίνουσα γνῶσις, διὰ τῶν λόγων ὑποδεικνύειν πειρᾶται τὰς ὕλας· ἡ δὲ ἐκ Θεοῦ χάριτος ἐγγινομένη, αὐτοψεὶ τῂ διανοίᾳ παρίστησι τὰ πράγματα, πρὸς ἃ βλέπων ὁ νοῦς, τοὺς αὐτῶν λόγους προσίεται·

And opposing the first is < error; against the second is> anger and indignation <and what flows from them>.

ἀντίκειται δὲ τῇ μὲν προτέρᾳ < ἡ πλάνη· τῃ δὲ δευτέρᾳ > ὀργὴ καὶ θυμός· < καὶ τὰ τούτοις παρακολουθοῦντα >.

5. ALL virtues clear the road before the Knower; but superior to all other [virtues] is freedom from anger. Indeed, one who has touched knowledge yet is easily moved to anger is like a man who pierces himself in the eyes with a metal stylus.

ε´¨̈̈Πᾶσαι τῷ γνοστικῷ ὁδοποιοῦσιν αἱ ἀρεταί· ὑπὲρ δὲ πάσας ἡ ἀοργησία.̈Ὁ γὰρ γνώσεως ἐφαψάμενος καὶ πρὸς ὀργὴν ῥᾳδίως κινούμενος, ὅμοιός ἐστι τῷ σιδηρᾷ περόνῃ τοὺς ἑαυτοῦ ὀφθαλμους κατανύττοντι.

6. THE Knower can remain secure in going down among [the brethren] because he does not make a habit of going down among [them].

ς´¨̈̈Ασφαλιζεσθω δε εν ταις συγκαταβασεσιν ὁ γνωστικος, μηποτε λαθη αυτον ἑεξις γινομενη ἡ συγκαταβασις,

Additionally, he strives to practice all the virtues, equally, continuously, and in proper order; for there is an orderly sequence among them and within himself; for the intellect is naturally betrayed by that which is weakest.

και πειρασθω πασας επισης αει τας αρετασ κατορθουν, ἱνα αντακλολουθωσιν αλληλαις και εν αυτω δια το πεφυκεναι τον νουν ὑπο της ελαττουμενης προδιδοσθαι.

7. THE Knower will at all times practice almsgiving and be ready to do good. And, if he lacks money, he will shake the branches of his soul.

< Frb 547> ρι. ο γνωστικος διαπαντος γυμναζετω αυτον προς ελεος και εις ευεργεσιαν ετοιμος εστω ει δε αργυριου χρηιζει το σκευος αγγειον της ψυχης σειετω.

Because in all things it is his nature to do good by means of money. This is what was not done by the five virgins whose lamps went out.

̈Παν γαρ πεφυκε και ανευ αργυριου ευεργετειν. Α δη ουκ εποιησαν ἁι πεντε παρθενοι ων αι λαμπαδες κατεσβεσαν.

8. IT is shameful for the knower to be involved in a lawsuit, whether as plaintiff or defendant: if as plaintiff, [it is shameful] because he will not have endured patiently; if as defendent, because he he will have acted unjustly.

η´¨Αισχρον γνωστικω το δικαζεσθαι και αδικουμενω και αδικουντι· αδικουμενω μεν ὁτι ουχ ὑπεμεινεν, αδικουντι δε ὁτι ηδικησε.

9. KNOWLEDGE, when it is preserved, teaches the one who possesses it how it may be safeguarded and progressively increased.

θ´¨Ἡ γνωσις συντηρουμενη διδασκει τον μετεχοντα αυτης ὁπως αν διαφυλαχθη και επι μειζονα προελθοι.

10. IF only the Knower could, at the time when he interprets the Scriptures, be free from anger, hatred, sadness, bodily suffering and anxieties!

< Frb 547 > ριβ.̈ εννοειτω ο γνωστικος ει καιρωι οτε εξηγειται ελευθερος εστι οργης και κοτου και λυπης και παθων σωματικων και μεριμνης.

11. AVOID, before becoming perfected, meeting many people or frequenting them overmuch, lest your intellect be filled with images.

< Frb 547 > ριγ.̈ ου δει πολλοις συντυχειν εως αν εν τοις αγαθοις εμβαφθωμεν ουδε συνηθειαν προς πολλους κτασθαι του μη τον νουν φασματων πληρουσθαι.

12. THOSE things among what relates to praktike, physike, and theologike that are useful for our salvation, [we are] invited to speak about and to perform unto death. But those things that are indifferent it is not necessary to speak about or to perform, because of those who are easily scandalized.

< Frb 547 > ριδ.¨εις την ημων συμφερον τι της πρακτικης η της φυσικης η της θεολογικης λεγειν τε και πραττειν εως θανατου πρεπει· ει δε εκεινων των μεσων εστιν ου λεγειν αναγκη ουδε πραττειν δια τους ραδιως σκανδαλιζομενους.

13. IT is proper for the knower to speak to monks and seculars concerning a proper way of life, as well as to explain in part doctrines concerning physike and theologike “without which no one will see the Lord.” (Heb 12:14)

ιγ´ Δίκαιον τοῖς μοναχοῖς καὶ κοσμοκοῖς περὶ πολιτείας ὀρθης διαλέγεσθαι καὶ ὅσα τῆς φυσικῆς ἢ θεολογικῆς δόγματα σαφηνίζειν ἐκ μέρους, ὧν χωρὶς οὐδεὶς ὄψεται τὸν Κύριον.

14. TO priests alone, [and only to those who are among the best, reply if they question you what is symbolized by the mysteries they perform and which purify the interior man: the vessels which they receive designate the passionate part of the soul and the rational part; on what is the inseperable mixture, the power of each of them, and the accomplishing of the activities of each in view of a single purpose.

< Frb 547 > ρις.̈ τους ιερουσι μονον αποκρινου σε ερωτωσι και τοις εν τηι θεοσεβειαι σπευδουσι μονον τι εστι τα μυστηρια ͅ υπ’ αυτων αποτελουμενα τε και τον εντος ημων ανθρωπον καθαριζοντα και οτι το εν ημιν υποδεχομενον και το δοκιμαζον αποδειξις εστι του παθητου της ψυχης και του λογιστικου και τις η συμμιξις αυτων ου διακρινομενη και οποτε μερος μερους υπερισχυει και οτι εν εκαστον των πραγματων πληρωτικον εστιν ενος τυπου·

And tell them again of what is the symbol of that which accomplishes them, and who those are that, with them repel those that establish an obstacle to pure conduct, and who, among the living beings some have the memory and some do not have it.

ειπε δε αυτους παλιν τινος ο ταυτα ποιων συμβολον εστι και τινες οι μετ’ αυτου τους καθαρως ζην κωλυοντας αποδιωκοντες και οτι των θηριων τα μεν εχει μνημην τα δε ου.

15. LEARN to know the logoi and the laws of circumstances [“fitting times”], [ways of] life, and occupations, so that you can easily tell each what is useful for him.

ιεʹ Γνώριζε καιρῶν καὶ βίων καὶ ἐπιτηδευμάτων τοὺς λόγους καὶ τοὺς νόμους ἵνα ἔχῃς ἑκάστῳ τὰ συμφέροντα ῥᾳδίως λέγειν.

16. IT is necessary that you have the matter for the explanation of what is said, and that you embrace everything, even if a part escapes you. For it is indeed proper to an angel that nothing of what is upon the earth escapes it.

< Frb 547 > ριη.̈ δει σε εχειν ικανως εις εκδιηγησιν παντων των ειρημενων και αρκεισθω σοι παντα τα πραγματα {͂ τα οντα} ει κει τι των αυτων μερων ημας εχφευγει· ͅ13αα αγγελου γαρ εστι μηδεν των επι γης αυτον λανθανειν.

[Guil] την ὔλην ... τὸ λεγόμενον ... πάντα χωρεῖν

17. IT is necessary also to know the definitions of things, especially those of the virtues and vices; this, indeed, is the source [and the beginning] of knowledge and ignorance, of the kingdom of heaven and of torment.

< Frb 549 > ριθ.̈ αναγκαιον τους των πραγματων ορους γιγνωσκειν και περισσοτερον τους των αρετων και των κακιων· αυται γαρ πηγαι και αρχη της τε γνωσεως και της αγνωσιας και της βασιλειας του ουρανου και της κατακρισεως.

[Γυιλ] οἱ ὅροι

18. IT is necessary to search, therefore, concerning allegorical and literal passages relevant to the praktike, physike, and theologike. If it is relevant to the praktike it is necessary to examine whether it treats of thumos and what comes from it, or rather of epithumia and what follows it, or again of the nous and its movements.

< Frb 549 > ρκ.̈ δει ημας συνιεναι και τας αλληγοριας των μυστηριων και τα αισθητα ει περι της πρακτικης εισιν η περι της φυσεως η της θεου γνωσεως· και ει περι της πρακτικης εννοωμεν ει περι θυμου η περι των εξ αυτου συμφορων η περι επιθυμιων και των αυταις επακολουθουντων η περι του νοος και των αυτου κινησεων·

If it is pertains to the physike, it is necessary to note whether it makes known one of the doctrines concerning nature, and which one. And if it is an allegorical passage concerning theologike it is necessary to examine as far as possible whether it provides information on the Trinity and whether it is seen [in its] simplicity or seen as The Unity. But if it is none of these, then it is a simple contemplationor perhaps makes known a prophecy

ει δε περι των φυσεως δει ημας βλεπειν ειποτε περι των ταξεων {αξιωματων} των φυσεων και περι των τοιουτων σημαινει· ει δε περι θεοτητος εστιν αλληγρουμενον ποσως κατα δυναμιν εραυναν· ει δε ͅ περι της αγιας τριαδος γνωριζει και τουτο απλως τροπικως {κατα μετανομασιαν} ει δε ουδεν τουτων οραμα εστι ψιλον η προφητειαν γνωριζον.

19. IT is good to know also the customary [terminology] of the sacred Scriptures, and to establish them as far as possible by means of proofs.

< Frb 549 > ρκα. καλον την των αγιων γραφων συνηθειαν γιγνωσκειν και αυτο τουτο καθοσον δυναμεθα δια τεκμηριων παρισταναι.

20. IT is necessary to know this: that all texts of an ethical character do not comprise a contemplation of an ethical character; no more does a text concerning nature [comprise] a contemplation on nature; but such as is of an ethical character comprises a contemplation of nature; and such as treat of nature comprise a contemplation of ethics, and the same for theology.

< Frb 549 > ρκβ. και τουτο παλιν γιγνωσκωμεν οτι ου παντος ρηματος παραινεσιν εχοντος και το νοητον παραινετικον ουδε παντος φυσικου και το νοητον φυσικον αλλα και το προτρεπτικον σημαινει περι φυσεως και το φυσικον εστι προτρεπτικον και τουτο παλιν λεγει περι της θεοτητος.

What is said, in effect, of the fornication and the adultery of Jerusalem, [cf. Ez. 16:15-34] the animals of dry land and waters, and the birds, the clean and the unclean, [cf. Lev.11:2-19] the sun that “rises, sets, and returns to its place,” [cf. Eccl.1:5] relate in the first place to theology, in the second place to ethics, and in the third place to physics. Now the first text relates to ethics and the two others to physics.

< Frb 549 > ρκγ. το λεγον περι της πορνειας και της μοιχειας Ιερουσαλημ και περι θηριων του τε ξηρου και της θαλασσης και των πετεινων και των καθαρων και των ακαθαρτων και της ανατολης του ηλιου και της δυσεως τουτων ͅ το αναγνωσμα δοκει δηλουν αλλο το δε νοητον αλλο τι εστι.̈ το γαρ περι της πορνειας Ιερους. γνωριζει περι της θεοτητος δοκουν προτρεπτικον ειναι και το των κααρων και ακαθαρτων θηριων δοκει εινα φυσικον, εστι δε ρημα παραινεσεως το δε του ηλιου εστι φυσικον {?}· και εδοξε το πρωτον ρημα ειναι παραινετικον, τα δε δυο αλλα φυσικα.

21. DO not allegorize the words of blameworthy persons and do not seek anything spiritual in them, unless through his divine plan God has acted [through them], as in the cases of Balaam (cf. Num 24: 17-19) and Kaiphas: (cf. Jn 11:49-51) for the former predicted the birth, and the second the death of the Savior.

κα´ Τοὺς τῶν ψεκτῶν προσώπων λόγους ἀλληγορήσεις, οὐδὲ ζητήσεις τι πνευματικὸν ἐν αὐτοῖς, πλὴν εἰ μὴ δι' οἰκονομίαν ὁ Θεὸς ἐνήργησεν, ὡς ἐν τῷ Βαλαὰμ καὶ Καϊάφᾳ, ἵνα ὁ μὲν περὶ γενέσεως, ὁ δὲ περὶ θανάτου τοῦ Σωτῆρος ἡμων προείπῃ.

22. IT is necessary that the Knower be neither gloomy nor intimidating. For the first is ignorance of the logoi of things which have come into existence; the second is not desiring “that all men be saved and come to Knowledge of the truth.” (1Tim 2.4)

< Frb 549 > ρκε.¨ου πρεπει τον γνωστικον ειναι στυγνον και ͅ^13β3 αχαριστον προς τους αυτωι παραβαλλοντας· το γαρ ειναι λυπηρον ανδρος εστιν ουκ επισταμενου τους των οντων {̣} λογους και το ειναι ουχ ιλαρον προς τους αυτωι πλησιαζοντας ανδρος εστιν ου θελοντος παντας ανθρωπους σωθηναι και εις επιγνωσιν αληθειας ελθειν.

23. IT is necessary sometimes to feign ignorance because those who question are not worthy of an answer: and [in this] you will be truthful, since you are linked to a body and you [thus] do not yet possess complete knowledge.

< Φρβ 549 > ρκς. αναγκαιον ενιοτε ημας υποκρινεσθαι μηδεν ειδεναι δια τους ημας ερωτωντας ακροασθαι δε ουκ αξιους οντας· πιστευηι δε λεγων οτι σωματικος ων ουκ εχεις νυν γνωσιν ακριβη των πραγματων.

24. TAKE care that you never, for the sake of profit, well-being, or fleeting glory, talk about those things which should not be revealed, and [thus] be cast out of the sacred precincts, like those selling the pigeon chicks in the temple. (cf. Mt 21, 12-13).

κδ´ Πρόσεχε σεαυτῷ μήποτε κέρδους ἕνεκεν ἢ τοῦ εὐπαθεῖν, ἢ δόξης χάριν παρερχομένης, εἴπῃς τι τῶν ἀπορρήτων καὶ βληθῇς ἔξω τῶν ἱερῶν περιόλων, ὡς καὶ αὐτὸς ἐν τῷ ναῳω τὰ τῆς περιστερᾶς τέκνα πιπράσκων.

25. [CONCERNING] those who dispute without having Knowledge: it is necessary to make them approach the truth by proceeding not from the end, but from the beginning; and it is not necessary for gnostikoi to tell the young anything, nor to let them touch books of this sort, for they are not able to resist the falls that this contemplation entails. That is why, to those who are still besieged by passions it is necessary to speak not words of peace, but how they will triumph over their adversaries: indeed, as Ecclesiastes says, “there is no discharge [from service] on the day of battle.“(Eccl. 8:8) Those, therefore, who are still afflicted with the passions and who peer into the logoi of bodies and incorporeal [beings] resemble invalids who [carry on] discuss[ions] concerning health. For it is when the soul is [only] with difficulty shaken by the passions that it is invited to taste these sweet rays of honey.

< Frb  >¨ρκη. τους ανευ γνωσεως πολεμιζοντας ουκ απο της τελειοτητος αλλ' απο της αρχης δει προσαγειν ͅ τηι αληθειαι, τοις δε νηπιοις μη τα των γνωστικων υπομνυσαι μηδε τοιαυτα βιβλια αυτοις εγκειρισαι· ου γαρ εχουσιν αντιστηναι ολισθημασι ταυτης της θεωριας ακολουθοις· δια τουτο τοις υπο τουτων παθων κατεχομενοις ουκ δικαιον λογους της ειρηνης λεγειν αλλα πως αμυνουνται τους πολεμιους οτι ουκ εστιν αποστολη εν ημεραι πολεμου κατα τον εκκλησιαστην.̈ ρκθ.¨οι υπο τα παθη οντες και περι των λογων τε ενσωματων και των ασωματων εραυνωντες ομοιοι νοσηλευουσι περι της υγιειας ζητουσιν.̈ ρλ. γευεσθαι των υγιεινων της γνωσεως εγκριδων τοτε ημας προσηκει οταν υπο των ψυχικων παθων μη σαλευωμεθα. . .

[Γυιλ ρτρῃ. 152-153]¨. . . ἐρίζειν ? . . . προσεγγίζειν . . . θεωρία . . .

26. THESE [should] not be the same occasions: - [1] that of explication and [2] that of [investigative] discussion. And it is necessary to reprimand those who prematurely raise objections; for this is indeed the habit of heretics and those who [enjoy] controversy.

< Frb  > ρλ. . . . . ουχ ο αυτος καιρος ζητησεως και εξηγησεως, διο δει ημας επιτιμαν τοις ακαιρως ͅ μεταξυ υπολαβουσι κατα δε του λογον στρεφουσιν· η γαρ αιρετικων εστι τουτο η αντιλογιστικων.

[Guil rtrv. 131-133]¨. . . διήγησις {καὶ} ζήτησις . . . οἱ αντιλέγοντες? οἱ ἀντιστρέφοντες? . . .

27. DO not, without [careful] consideration, speak about God [in Himself]; nor should you ever define the Deity: for it is only of {things which are made or} are composite that there can be definitions.

̈κζ´ Μὴ ἀπερισκέπτως θεολογήσῃς, μηδέποτε ὁριζου τὸ θεῖον·̈ τῶν γὰρ {γεγονότων καὶ} συνθέτων εἰσὶν οἱ ὅροι.

28. HOLD in your mind the five causes of abandonment, so that you may perceive the [kinds of] faint-heartedness which are destroyed by affliction.

[1] Indeed, abandonment reveals virtue which is hidden.

[2] When the former has been neglected, it reestablishes it through punishment.

[3] And it becomes the cause of salvation for others.

[4] And when virtue has become preeminent, it teaches humility to those who posses it [only] in part.

[5] Indeed, he hates the evil which is the cause of the experience. Now experience is the offspring of abandonment, and this abandonment is the daughter of apatheia.

< Frb 551 > ρλβ. μνημονευε τα πεντε της δοκιμασιας ειδη ινα εχηις ορθωσαι τους ολιγοψυχους και τους λυπηι εκλυομενους·

[1] η δε κρυπτη αρετη δια δοκιμασιας αποκαλυπτεται

[2] και η αμελουμενη δια καταδικης μετανερχεται

[3] και γιγνεται αιτια ζωης τοις αλλοις,

[4] και ει η πρακτικη μετα της γνωσεως συνυπαρχει τους αυτην κεκτημενους διδασκει ταπεινοφροσυνην.

 [5] μισει γαρ την κακιαν ο αυτης πειραν λαβων η δε πειρα εκγονος εστι δοκιμασιας, η δε δοκιμασια θυγατηρ της απαθειας {̣} [ισως· της δε δοκιμ. θυγατ. η απαθεια].

 [Guil rtrv. 136]¨{ γενικοὶ ἐγκαταλείψεων τρόποι . . . ὅτι μιδεῖ κακίαν ὁ πειραθεὶς κακίαν, πεῖρα δὲ τῆς ἐγκαταλείψεως ἔγγονος ιν Μαχ Ξονφ;} βυτ ηερε προβ; αἰτίαι - εἴδη [1 137] διὰ κεκρυμμένην ἀρετήν, ἵνα φανερωθῃ, . . .[2 138] πρὸς δοκιμήν . . .πρὸς κόλασιν;̈

[3, 139] πρὸς διόρθωσιν ἄλλου . . . πρὸς διόρθωσιν καὶ σωτηρίαν;̈  [4, 139] προηγουμένης τῆς ἀρετῆς;̈ [5, 139] θυγάτηρ δοκιμῆς . . . ἔγγονος . . . ἀπάθεια

29. THOSE you teach are saying to you always: “[Friend], go up higher!” (Lk. 14:10). It would, indeed, be shameful (cf. Lk 14:9) having [once] ascended, for you to be brought down again by your hearers.

κθ´¨Οἱ διδασκόμενοι λεγέτωσάν σοι ἀεὶ τό· προσανάβηθι[24] ἄνω· αἰσχρὸν γάρ ἐστιν ἀναβάντα σε πάλιν ὑπὸ τῶν ἀκουόντων κατενεχθῆναι.[25]

̈

30. AVARICE lies not in possessing money, but in longing for it. The steward is said to be a reasoning purse.

λ´ Φιλάργυρός ἐστιν οὐχ ὁ ἔχων χρήματα, ἀλλ' ὁ εφιέμενος τούτων· τὸν γὰρ οἰκονόμον εἶναί φασι βαλάντιον λογικόν.

31. EXHORT the elders to mastery of anger and the young to mastery of the stomach. For against the former strive the demons of the soul, and against the latter, for the most part, those of the body.

λα´ Γέροντας μὲν θυμοῦ, τοὺς δὲ νέους γαστρὸς κρατεῖν παρακάλει· τοὺς μὲν γὰρ οἱ ψυχικοί, τοὺς δὲ ἐπὶ πλεῖστον οἱ σωματικοὶ διαμάχονται δαίμονες.

32. CLOSE your mouth to those who slander in your hearing; and do not be amazed when you are accused by many, for this is a temptation from the demons. For it is necessary for the gnostikos to be free from hatred and memory of evil, even when this is not what he wants.

λβ´Ἔμφραττε στόματα τῶν καταλαλούντων ἐν ἀκοαῖς σου· καὶ μὴ θαυμάσῃς ὑπὸ πλείστων κατηγορούμενος· οὗτος γὰρ ὁ πειρασμὸς ἐκ δαιμόνων· τὸν γὰρ γνωστικὸν ἐλεύθερον εἶναι δεῖ μίσους καὶ μνησικακίας, καὶ μὴ βουλομένων.

33. [ALTHOUGH] unaware of it, he is himself cured - the one healing others through the Lord. For the medicine which the gnostikos applies cures his neighbor insofar as it can, but [it cures] him of necessity.

λγ´ Λέληθεν ἴσως ἑαυτὸν θεραπεύων ὁ διὰ τὸν Κύριον τοὺς ἀνθρώπους ἰώμενος· ὃ γὰρ προσάγει φάρμακον ὁ γνωστικός, τὸν μὲν πλησίον ἐνδεχομένως, ἑαυτὸν δὲ { ἀναγκαίως } ἰᾶται.

34. YOU must not interpret spiritually everything that lends itself to allegory, but rather only that which is fitting to the subject; because if you do not act thus, you pass much time on Jonas’ boat, explaining every part of its equipment. And you will be humorous to your listeners, rather than useful to them: all of these sitting around you will remind you of this or that equipment, and by laughing [they] will remind you of what you have forgotten.

[Guil retrv.152-153]¨...πάντα οἷα ἀλληγορίαν ἐπιδέχεσθαί ἐστι ... πρᾶγμα ...τῶν σκευῶν τῶν ἐν τῷ πλοίῳ

λδ´ < Frb. 551 > ρλξ.̈ ου παντα ρηματα προς αλληγοριας πεφυκοτα πνευματικως εξηγησαι αλλα τα την υποθεσιν ωφελουντα· τουτο γαρ μη ποιων χρονον πολυν καταναλωσεις διεξηγουμενος περι του Ιωνα πλοιου· βιαζομενος εν τι των του πλοιου σκευων διεξιων προς αλληγοριαν εκλαβειν ου μονον ουκ ωφελεις τους ακροωμενους· αλλα και καταγαλαστος αυτοις γιγνηι, παντων των ακουοντων σοι περι των του πλοιου σκευων γνωριζοντων τε και το αν πλανωμενον δια πολλου γελωτος · προφεροντων.

35. INVITE the monks who come to you to speak concerning ethics, but not concerning doctrine, unless there are found some who could be devoted to these matters.

[Guil retrv..154-155] ... παρακάλει ... περὶ ἠθικῆς ... περὶ τῶν δογμάτων ... ὕλαι

< Φρβ 551 > ρλη.̈ αναπειθε τους μοναχους σοι παραβαλλοντας ενα εκαστον περι των ειδων της θεοσεβειας και της εναρετου πολιτειας σοι διαλεγεσθαι, περι δε διδαχης της θεου γνωσεως μη· πλην ει τις υπαρχει και περι τουτου ποσως λεγειν δυναμενος.

36. [YOU must] keep hidden from seculars and from the young the exalted logoi concerning judgement, for this easily engenders [their] contempt: for they do not understand the suffering of the reasoning soul condemned to ignorance.

Λς  Λανθανέτω τοὺς κοσμικοὺς καὶ τοὺς νέους ὁ περὶ κρίσεως ὑψηλότερος λόγος, γεννῶν ῥᾳδίως τὴν καταφρόνησιν· οὐ γὰρ ἴσασιν ὀδύνην ψυχῆς λογικῆς καταδικασθείσης τὴν ἄγνοιαν.

37. ST. Paul afflicted his body, reducing it to servitude (cf. ICor. 9:27): you, therefore, must not neglect your diet throughout your life; and do not { humiliate } apatheia with a thickened body.

Λζ Ὁ ἅγιος Παῦλος ὑποπιάζων ἐδουλαγώγει τὸ σῶμα· μὴ ἀμελήσῃς οὖν τῆς διαίτης, ἐν τῇ ζωῃ σου καὶ μὴ καθυβρίσῃς τὴν ἀπάθειαν σώματι παχεῖ { ταπεινώσας } αὐτήν.

38. DO not worry about food or garments: remember rather Abner the Levite, who after receiving the Ark of the Lord became rich out of poverty, and renowned out of [“after being held in”] contempt.

λη´ Μὴ μεριμνήσῃς περὶ βρωμάτων ἢ ἐνδυμάτων, ἀλλὰ μέμνησο τοῧἈβενὴρ τοῦ λευίτου ὃς κιβωτὸν ὑποδεξάμενος τοῦ Κυρίου, πλούσιος ἐκ πενήτων καὶ ἔνδοξος ἐξ ἀτίμων γέγονε.

39. A BITTER accuser of the gnostikos is his own conscience, and he cannot hide anything from it because it [sees] into the [secret] knowledge of the heart.

< Φρβ 551 > ρμα.̈ κατηγορος πικρος του γνωστικου η συνειδησις και ουδεν αυτην λαθειν δυναται τα της καρδιας κρυπτα ειδυιαν.

[Γυιλ ρτρῃ. 162-163]¨πικρὸς κατήγορος τοῦ γνωστικοῦ ἡ συνείδησις αὐτοῦ . . . καρδιογνώστης

40. BE on your guard with regard to the fact that for each created thing there is not only a single logos, but a large number, according to the measure of each one. For the holy powers attain to the true logoi of the objects, but not unto the first, that which is known solely by Christ.

< Φρβ 551 > ρμβ. εννοει μηποτε οιηι οτι μια παντων των γεγονοτων αιτια αλλα πολλαι και κατα μετρον της αναστροφης τινος και αυται αυτωι αποκαλυπτονται· και γαρ αι αγιαι δυναμεις πολλας επιστανται αιτιας αλλ' ου τας αρχικας μονωι τωι Χ. γνωστας.

[Guil trh.164-165]̈ ... λογοι