THE FIRST CENTURY_

 I,1. TO the first good there is no opposition, because He is essentially [good]; thus there is no opposition as regards essence,.

1,1. Τῷ πρώτῳ ἀγαθῷ οὐδέν ἐστιν ἐναντίον, διότι κατ' οὐσίαν ἐστίν· ἐναντίον δὲ οὐδὲν τῇ οὐσίᾳ. [Muyld Evag 1, p. 56]

[S1] Το πρωτον αγαθον ουκ εχει αντικειμενον ως τηι ουσιαι αγαθον· η δε ουσια ουκ εχει εναντιον.

 I,2. THE opposition is in the qualities, and the qualities are in the creatures; opposition therefore is in the creatures.

̈1,2.̈Ἡ ἐναντιότης ἐν ταῖς ποιότησιν· αἱ δὲ ποιότητες ἐν τοῖς κτίσμασιν· ἡ ἐναντιότης ἄρα ἐν τοῖς κτίσμασιν. [Muyld Evag 2, p. 56]

[S1] Εναντιοτης εστιν εν ταις ποιοτησι, ποιοτητες δε εν τοις σωμασι· εναν[[τιοτης]] αρα εν τοις κτισμασιν.

 I,3. EVERY reasoning nature is in its essence knowledge-seeking; and our God is Himself knowable: indivisibly He comes to be in those whom He has caused to be, like earthly science; but different from this in the substantial [nature of His] being is.

̈1,3. Πᾶσα λογικὴ φύσις οὐσία γινώσκουσά ἐστιν· ὁ δὲ Θεὸς ἡμῶν αὐτὸ γινωσκόμενόν ἐστιν, ἀμερίστως μὲν ἐγγινόμενος, οἷ ἂν ἐγγένηται· καθάπερ ἡ ἐπίγειος ἐπιστήμη· διαφέρων δὲ ταύτης τὸ ἐνυπόστατος εἶναι.̈ [Muyld, Evag 3, p. 56]

[S1] Πασα φυσις λογικη κτισις νοερα εστι, θεος δε μονος νοητος εστιν ου διασχισθεις εν οις κατοικει· πως δε νοειται θεος εν οις κατοικει; ως τεχνη εν τεχνιταις· διαφερει δε τωι ουσιωδως κατοικειν εν οις κατοικει.

 I,4. ALL that exists is either susceptible to opposition or is constituted of opposition. But those who are susceptible to opposition are not all yoked to those constituted of opposition.

̈1,4. Πάντα τὰ γεγονότα ἢ τῶν ἐναντίων ἐστὶν δεκτικὰ, ἢ ἐκ τῶν ἐναντίων συνέστικεν· οὐ πάντα δὲ τὰ τῶν ἐναντίων δεκτικὰ καὶ τοῖς ἐκ τῶν ἐναντίων συνεστῶσι συνέζευκται. [Muyld, Evag 4, p. 56]

[S1] Παν γενομενον η δεκτικον της εναντιοτητος η εξ εναντιων κατεστη· αλλ ου παν δεκτικον της εναντιοτητος προς τα εξ εναντιων συνεστωτα προσδεδεται.

 I,5. PRINCIPLES do not engender and are not engendered, but the intermediate engenders and is engendered.

[S1:

 1,5. Αἱ ἀρκότητες οὔτε γεννῶσιν, οὔτε γεννῶνται· ἡ δὲ μεσότης καὶ γεννᾷ καὶ γεννᾶται. [Muyld, Evag 5, p. 5, 57]

[S1]Αι αρχαι ουτικτουσιν ουδε τικτονται αι πρωται αιτιαι ου τικτουσι τικτονται δε {Δ}, η δε μσοτης και τικτει και τικτεται.

 I,6. IN comparison, we are one thing but that which is in us is another thing, and that in which we are is another; but taken together [they] are that in which we are and that in which it is that we are.

̈[S¹] 1,6. Κατα συγκρισιν ημεις αλλο τι εσμεν και αλλο το εν ημιν και αλλο το ρν ω ημεις· ως δε εν {ταυτο δε ε.} εστι το εν ω ημεις.

 I,7. WHEN those that are together are raised, the number will also be raised, and when this is raised, that which is in us and that in which we are will be one.

 1,7. ’Αναιρουμένων τῶν ἅμα, ἀναιρεῖται καὶ ὁ ἀριθμός· καὶ τούτου ἀναιρεθέντος, ταὐτὸν ἔσται τὸ ἐν ἡμῖν καὶ τὸ ἐν ᾧ ἐσμεν. [Muyld, Evag 6, p. 57]

[S1] Εαν εκ μεσου αρθηι το εν ον αριθμωι συναιρεται και ο αριθμος· του δε αριθμου αρθεντος εν εσται το εν ημιν και εν ωι ημεις.

 I,8. WHEN that in which we should be has been separated, he will engender that in which we are; but when that which is in us is mixed, he will raise that which will be raised with the number.

[S¹] 1,8. Οτε αφωρισθη το εν ωι μελλομεν εσεσθαι εγεννησε το εν ωι ημεις· οταν δε το εν ημιν συγκραθηι αρει εκ μεσου το αριθμῳ διασχιζον ημας.

 I,9. WHEN we are in that which is, we see that which is, but when [we are] in that which is not, we engender that which is not. But when those in which we are will be raised, again it will not be that which is not.

̈1,9. Γενομενοι εν τωι οντι ορωμεν την αληθειαν αυτου ως εστι· γενομενοι δε εν τωι ουκ οντι γεννησομεν το ουκ ον· αρθεντος δε εκ ͅ μεσου τουτου του εν ωι εσμεν ευθις ουκ εσται το ουκ ον.

 I,10. AMONG the demons, certain oppose the practice of the commandments, others oppose thoughts of nature, and others oppose words [logoi] about divinity because the knowledge of our salvation is constituted from these three.

̈1,10. Των δαιμονων εναντιουνται οι μεν τηι των εντολων θρησκειι, {τηι πρακτικηι} οι δε τηι των φυσεων επιγνωσει, οι δε τοις περι του θειου λογοις, {͂της θεολογιαι} δι οτι και η της σωτηριας ημων γνωσις εν τουτοις τοις τρισι καθεστηκε.

 I,11. ALL those who now possess spiritual bodies reign over the worlds that have been made; and those who are joined to praktike bodies or to opposites, will exercise their reign over worlds yet to come. {See Sch In Ps 1 on praktike bodies and judgment}

̈1,11. Παντες οσοι τα νυν σωματα πνευματικα κεκτηνται βασιλευουσι εν τοις γενομενοις αιωσιν· οσοι δε εν σωμασιν εργαταις συνεχονται εν τοις μελλουσιν αιωσι βασιλευσουσιν.

 I,12. ONE [“unique”] is he who is without intermediaries, and he thus also, by means of mediations, is in all. (for unique  see also  III,1; IV,16)

̈1,12. Εις εστιν ο ων ανευ μεσιτειας και εις αυθις ουτος ο δια μεσιτων εν πασιν ων.

 I,13. AMONG the logikoi, some possess spiritual contemplation and praktike, but others hindrance and judgment.

̈1,13. Των λογικων οι μεν θεωριαν τε και θρησκειαν πνευματικην κεκτηνται οι δε θρησκειαν και θεωριαν, οι δε εν εμποδισμωι και κρισει κατεχονται.

 I,14. FOR each one of the arts, you see in it about the one who made it; but the knowledge of him who is, you will find in all things if our Lord made everything with wisdom. (Ps 104:24)

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̈1,14.̈Ἑκάστην τῶν ἐπιστημῶν ἐν τῷ οἰκίῳ̈ μόνῳ θεωρίσεις ἐπιστητῷ· τὴν δὲ τοῦ ὄντως γνῶσιν ἐν πᾶσιν τοῦ́τοις εὑρήσεις. [Muyld, Evag 7, p. 57]

[S1]Εν παντι τεχνηματι τον αυτου προεστωτα ορας· εν δε θεωριαι της γνωσεως της αληθινης εν πασι τουτοις ευρησεις, διοτι παν ο κυριος εν σοφιαι εκτισεν.

 I,15. WHEN the four will be raised, also the five will be raised, but when the five will be raised, the four will not be raised with them.

̈1,15. Τεσσαρων αρθεντων αιρονται και πεντε· των πεντε δε αρθεντων ουκ αιρονται δια ταυτα και τα τεσσαρα.

 I,16. THAT which has been separated from the five will not be separated from the four, but that which has been separated from the four is delivered also from the five.

̈1,16. Ος αφωρισται των πεντε ουκ αφεστηκε των τεσσαρων. ος δε αφωρισται των τεσσαρων ἀπεδρα και τα πεντε.

 I,17. WHEN that which is in us will be changed, those [things] in which we are will be changed, and this often to the extent that, that which is will no longer be named with modes.

̈1,17. Κατορθουμενον εν ημιν το εν ημιν κατορθοι εν ημιν το εν το εν ωι ημεις και ουτως αυξανει η κατορθωσις εως ουκετι τροπικως ονομαζεται το ον.

 I,18. THE goal of the praktike and of suffering is the heritage of the saints, but that which is opposed to the first is the cause of the second; and the end of this is the heritage of those who are opposed.

̈1,18. Περας εργασιας τε και βασανισμου η των αγιων κληρονομια εστι· το δε εντικειμενον τωι πρωτωι αιτια του δευτερον εσται· και περας τουτου κληρονομια εστι των εναντιων.

 I,19. KNOWLEDGE that is in the four is the knowledge of thoughts of creatures, but the knowledge of the One is the knowledge of him who alone is.

̈1,19. Η εν τεσσαρσι γνωσις εστι συνεσεως των φυσεων· η δε ενος γνωσις εστι του μονου οντος.

 I,20. WHEN only thoughts of all that which was made by accident remain in us, then only he who is known will be known only by him who knows. (Matt 24:35)

̈1,20. Οταν παντες οι λογοι μονον των οντων μεινωσιν προς ημας τοτε το γνωστον υπο του γιγνωσκοντος μονον γνωσθησεται κατα το γεγραμμενον· ο ουρανος και η γη παρελευσεται και οι λογοι μου ου μη παρελθωσιν.

 I,21. AMONG the good and evil ones who are considered without necessity, certain [ones] are found in the soul and others outside it; but [as for] those who are said naturally to be evil, it is impossible that they would be outside it.

̈1,21. Αγαθα τε και κακα τα γε ανευ χρησεως νομιζομενα τα μεν εντος της ψυχης τα δε εκτος αυτης ευρισκεται· τα δε αληθως κακα ͅ εκτος αυτης ουχ οιον τε [[---εθηναι.

 I,22. THE bodies of demons have color and form but they escape our senses, because the mixture is not the mixture of bodies that our senses apprehend. For when they wish to appear as persons, they transform themselves into the complete image of our body, while not showing us their bodies.

. 1,22. Τα λεπτα των δαιμονων σωματα χρωματος και σχηματος μονον δεκτικα αλλα τας αισθησεις ημων φευγει δια το μη ομοιον ͅ ειναι εκεινην την κρασιν τηι των σωματων των ασθητων. βουλομενοι γαρ οραθηναι τοις ανθρωποις εν ομοιωματι των αισθητων σωματων ορωνται ου δεικνυντες τα λεπτα αυτων σωματα.

 I,23. THE thoughts [logoi] of things on earth are the good [things] of the earth; but if the holy angels know them, according to the word of Teqoa, the angels of God eat the goods of the earth. But it is said, Man eats the bread of angels. (Ps 78:25)  Thus knowledge of the thoughts [logoi] of that which is in the earth is also known by certain men.

̈1,23. Συνεσεις των λογων των εν τηι γηι ονομαζονται αγαθα της γης εν [ει] δε ταυτα καλως γιγνωσκουσιν οι αγιοι αγγελοι κατα το ρημα της εκ θεκωε γυναικος οι τε αγγελοι του θεου τα αγαθα της γης εσθιουσι, κατα το γεγραμμενον αρτον των αγγελων εσθιει ο ανθρωπος, δηλον οτι τους των εν γηι συνεσεων λογους και εκ των ανθρωπων εγνωσιν.

 I,24. IF the sprout is in the seed with power, also perfection is in the receptive one with power. But if this is so, it is not the same as the seed and that which is in it, nor the sprout and that which is in the grain. But the seed of that which is held by the sprout and the sprout of this seed are the same. For although the seed becomes the sprout, the seed of that which is in the sprout has not yet received the sprout. But when it is liberated from sprout and seed, it will have the sprout of the first seed.

̈1,24. Εἰ ὁ στάχυς κατὰ δύναμιν ἐν τῷ κόκκῳ, καὶ τὸ τέλος κατὰ δύναμιν ἐν τῷ αἰτίῳ· οὐτ' αὐτὸν ὁ κόκκος καὶ τὰ ἐν τῷ κόκκῳ, οὐδ' ὁ στάχυς καὶ τὰ ἐν τῷ κόκκῳ. [Muyld Evag 8, p. 57]

[S1] Ει ο σταχυς δυναμει κεκρυπται ͅ εν τωι κοκκωι και η τελειωσις δυναμει κεκρυπται εν τοις δεκτικοις· ει δε ταυτα ουτως εχει ου ταυτον εστιν ο κοκκος και το εν αυτωι ουδε ο σταχυς και το εν τωι κοκκωι· το δε αυτο εστιν ο χορτος ο αμφι τον σταχυν και ο σταχυς τουτου του κοκκου· ει γαρ ο κοκκος γενησεται σταχυς αλλ ουκετι ο κοκκος ο εν τωι σταχυι τον αυτου σταχυν εδεξατο· εαν δε ο κοκκος αποβαληι τον σταχυν και τον αυτου σταχυν αποληψεται.

 I,25. THERE are those who would sift us (Luke 22:31) with temptations, either questioning the thoughtful part of the soul, or striving to seize the feeling part, either of the body or the surroundings of the body.

̈1,25. οι θελοντες σινιασαι ημας πειρασμοις η την λογικην δυναμιν της ψυχης ζητουσι η το απαθες μερος εν αυτηι καταλαβειν διισχυριζονται η το σωμα η παντα τα περι το σωμα.

 I,26. IF the human body is a part of this world, but the form of this world is passing [away], (1Cor 7:31) it is also evident that the form of the body will pass [away].

̈1,26. Ει μερος εστι του κοσμου τουτου το ανθρωπινον σωμα παραγει δε το σχημα του κοσμου τουτου δηλον οτι και το σχημα του σωματος παραγει.

 I,27. FIVE are the principal contemplations under which all contemplation is placed. It is said that the first is contemplation of the adorable and holy Trinity; the second and third are the contemplation of incorporeal beings and of bodies; the fourth and the fifth are the contemplation of judgment and of providence.

̈1,27. Πεντε θεωριαι αρχικαι εισιν ων ο σκοπος περιεχει πασας τας θεωριας. η μεν πρωτη εστι καθως λεγουσιν οι πατερες θεωρια της προσκυνητης Τριαδος, η δευτερα τε και η τριτη θεωρια των ασωματων και των σωματων, η δε τεταρτη και η πεμπτη θεωρια της κρισεως τε και της προνοιας του θεου.

 I,28. AMONG the many ways, there are three ways of salvation that together obtain to destroy sins; but two of them obtain alone that they might deliver from passions, and the virtue of the third is that it will be the cause of glory. However, glory accompanies the first, psalmody the second, and exaltation the third.

̈1,28. εν πληθει των οδων τρεις εισιν ͅ οδοι τς σωτηριας αι κοινως κεκτηνται το τας αμαρτιας εξαλειψαι, ιδιως δε δυο κεκτηνται το ελευθερωσαι ημας παθων· η δε αρετη ιδια της τριτης εστιν οτι αιτια της δοξης γινεται. επεται δε τηι πρωτηι δοξα {} της ψαλμδιας τηι δε δευτεραι επιφωνησις της ψαλμωδιας τηι δε --πρατηι δοξα της υψωσεως.

 I,29. ALSO as with bodies go colors, forms, and numbers, thus also among the four elements matter is destroyed; for with them it possesses this, that it did not exist and it was made.

[S1:

̈1,29.Ὡς χρῶμα καὶ σχῆμα καὶ ἀριθμὸς τοῖς σώμασι συναπέρχεται, οὕτως καὶ τοῖς τέτρασι στοιχίοις ἡ ὕλη συνδιαφθείρεται. [Muyld, Evag 9, p. 57]

[S1]Ωσπερ μετα των σωματων υπαγει χρωματα και σχηματα και αριθμοι ουτως  μετα των τεσσαρων στοιχειων και η υλη αφανιζεται· μετ' αυτων γαρ κεκτηται το οτι ουκ ην και οτι εγενετο.

 I,30. ONLY fire is distinct from the four elements, because of that which is living in it.

̈1,30. Μονον το πυρ των τεσσαρων στοιχειων διαφερει τωι εν αυτωι ζωντι.

 I,31. AS it is among the sons of Israel and among the lands of the land of Judah and in the cities of Jerusalem, thus also the sign of the symbols of thoughts is the portion of the Lord. (Deut 32:9)

̈1,31. Ωσπερ εν τοις ανθρωποις Ισραηλ και εν τας χωραις η της Ιουδαιας και εν ταις πολεσιν Ιεροσολυμα μερος του Κυριου κεκληται ουτως και ο σκοπος των αλληγοριων των διδακτικων εν πασι λογοις μερος του Κυριου εστιν.

 I,32. THOSE who have seen something of that which is in the natures have seen only their common appearance; for only the just have received their spiritual knowledge. But one who disputes this is like him who said, I was acquainted with Abraham when he traveled with two wives.(Gen 16--17) He spoke the truth but he did not see the two covenants (Gal 4:22-31) and did not understand those who are born from them.

̈1,32. Οιτινες τι των φυσεων ειδον ευχερει {ευτελει} θεωριαι μονον επεβλεψαν· τνη γαρ πνευματικην των φυσεων γνωσιν δικαιοι μοννον εδεξαντο· ο δ'αν ισχυριζομενος προς ταυτα ομοιος εστι τωι λεγοντι οτι ωμιλησα Αβρααμ οτε μετα των δυο γυναικων ην· ουτος μεν το αληθες ειπε τας δε δυο διαγηκας ουχ εωρακε τε και τους υπ' αυτων τεχθεντες ου διενοηθη.

 I,33. JUST as each of the arts needs a sharpened sense that conforms to its matter, so also the intellect needs a sharpened spiritual sense to distinguish spiritual things.

̈1,33. [79] Ωσπερ εκαστη τεχνη τρανους αισθησεως αρμοζουσας προς αυτην χρειαν εχει ουτως και ο νους πνευματικης αισθησεως χρειαν εχει προς το διακρινειν τα πνευματικα.

 I,34. THE sense, naturally by itself, senses sensory things, but the mind [nous] always stands and waits [to ascertain] which spiritual contemplation gives it vision.

̈1,34. Αισθησις πεφυκε αισθανεσθαι τα αισθητα· το δε νοητικον παντα καρον εστηκε προσδοκων ητις αν θεωρια πνευματικη διδωι αυτην εις ορασιν.

 I,35. JUST as light, while enabling us to see everything, [itself] needs no light to be seen; so God, while making all things visible, needs no light by which to be known, for he, essentially, is light. (1 John 1:5)

[S1: Even as the light, as it makes us see all, does not need another light with which it will be seen, so God as well when he makes everything seen, does not need another light with which he will be known; He, in fact, in his essence,"He is light"]

 1,35. Ωσπερ το φως παντα ημιν αποδεκνυον αλλου φωτος ου δειται προς το θεαθηναι εν αυτωι ουτως ουδε ο θεος αποδεικνυων ημιν παν τι φωτος δειται εις το γνωσθηναι εν αυτωι. αυτος γαρ τηι ουσιαι φως εστι.

 I,36. THE organ of sense is not the same thing as sensation nor is the sensor the [same as the thing] sensed. For sense is the power by which we lay hold of matters; the sense organ is the member in which the sense resides; the sensor is the living being that possesses the senses; the [thing] sensed is what is apprehended by the senses. But it is not thus with the nous, for it was deprived of one of the four.

[S1: This is not the same thing as the sense and the organ of sense , nor the sensitive and the sensible. The sense, in fact, is the power with which we are accustomed to feel the matter; the organ of the senses is the member in which the sense resides; the sensitive is the living subject which possesses the sense organs; the sensible is that which falls under the organs of sense. But the nous is not like that, because it is deprived of one of the four.]

 1.36  Αἴσθησις μέν ἐστιν ἡ δύναμις καθ' ἣν ἀντιλαμβανόμεθα τῶν ὑλῶν· αἰσθητήριον δὲ τὸ ὄργανον δι' οὗ πέφυκεν αὕτη ἐνεργεῖν· αἰσθητικὸν δὲ αὐτὸ τὸ κεκτημένον τὴν αἴσθησιν· αισθητὸν δὲ τὸ αἰσθήσεσιν ὑποπίπτειν. [Muyl ‘A travers’ p. 89.]

 [Οὐτ' αὐτὸν αἴσθησις καὶ αἰσθητήριον, οὐδ' αἰσθητηκόν τε καὶ αἰσθητόν· αἴσθησις μὲν γάρ ἐστιν ἡ δύναμις, καθ' ἣν εἰώθαμεν ἀντιλαμβάνεσθαι τῶν αἰσθητῶν· αἰσθητήριον δὲ τὸ ὄργανον ἐν ᾧ καθίδρυται αὕτη· αἰσθητηκὸν δὲ τὸ ζῷον αὐτὸ τὸ κεκτιμένον τὰς αἰσθήσεις· αἰσθητὸν δὲ τὸ πεφυσικῶς ταῖς αἰσθήσεσιν ὑποπίπτειν. [Sch 6 on Psalm 113; Muyld, Evag 10, p. 57]

[S1] Ου ταυτο εστιν αισθησις και αισθητηριον ουδε αισθητκον και αισθητον· η αισθησις εστι δυναμις ηι ειωθαμεν αισθανεσθαι τας υλας· το δε αιστητηριον εστι μελος εν ωι ενεργει η αισθησις· το δε αισθητικον εστι ζων οργανον ο κεκτηναι τα αισθητερια· το δε αισθητον εστιν οτι τοις αισθητηριοις υποκεται. αλλ' ουχ ουτως κα ο νους εν τι των τεσσαρων απεστερηται.

 I,37. SPIRITUAL “sensation” is apatheia of the reasoning soul, produced by the grace of God.

[S1 =S2: The spiritual sense is the dispassion of the reasoning soul, which is produced by the grace of God]

 1,37. Η πνευματικη αισθησις εστιν απαθεια της λογικης φυσεως παρα θεου χαριζομενη.

 I,38. WE say various things about sleep while awake; but [it is] during sleep that we experience the proof.  In the same in regard to all the things we hear about God while outside of him: we will experience the proof of them [once we are] within him.

[S1: Just as, being awake, we say diverse things about dreams and that, when we are asleep, we learn them  by experience, so all that we learn about God, when we were outside of him, it is when we will have been inside of him that we will receive the demonstration of them  by experience.]

 1,38. Ωσπερ ημεις γρηγορουντες αλλα τινα περι των ενυπνιων λεγομεν ενυπνοι δε γενομενοι πειραι μανθανομεν ουτως οτου αν ποτε ακουωμεν περι του θεου εκτος αυτου οντες οταν εν αυτωι γενωμεθα πειραι αποδεξομεθα.

 I,39.  WE had the seeds of virtue [within us] when we were made [in the beginning] - not [the seeds] of vice.  For if we were not receptive of something would we have [within us] all its power?  And since we have no power to cease existing, we do not have [within us] the power of the non-existant: that is if the powers are qualities and the non-existant not is not a quality.

[S1: When we were first made, the seeds of virtue  were found naturally in us, but malice not at all. It is not that, in fact, that to which we are susceptible, has its power also in us, because that, because we can not have been that, the power of  what we are not is not in us, if powers are qualities and what is not is not a quality.]

 1.39.Ἀρετῆς μὲν γεγόναμεν ἔχοντες σπέρματα, κακίας δὲ οὔ· οὐ γὰρ εἴ τινος δεκτικοί ἐσμεν, τούτου πάντως καὶ τὴν δύναμιν ἔχομεν· ἐπεὶ καὶ μὴ εἶαι δυνάμενοι, τοῦ μὴ ὄντος οὐκ ἔχομεν δύναμιν, εἴπερ αἱ δυνάμεις ποιότητες, τὸ δὲ μὴ ὂν οὐκ ἔστιν ποιότης. [Muyld, Evag 11, p. 57]

'Αρετῆς γεγόναμεν σπέρματα, κακίας δὲ οὔ· οὐ γὰρ εἴ τινος δεκτικοί ἐσμεν, τούτου πάντως καὶ τὴν δύναμιν ἔχομεν, ἐπεὶ και μὴ εἶναι δυνάμενοι, τοῦ μὴ ὄντος οὐκ ἔχομεν δύναμιν· εἴπερ αἱ δυνάμεις ποιότητες, τὸ δὲ μὴ ὄν οὐκ ἔστι ποιότης. [Hr-nfg 230=E11]

[S1]Οτε απαρχης εγενομεθα σπερματα της αρετης πεφυκεν εν ημιν της δε κακιας ου· ου γαρ ει τινος δεκτικοι εσμεν τουτου παντως και την δυναμιν εχομεν επει και μη ειναι δυναμενοι του μη οντος ουκ εχομεν δυναμιν· ειπερ αι δυναμεις ποιοτητες εισι το δε μη ον ουκ εστι ποιοτης·

 I,40. THERE was [a time] when evil did not exist, and there will be [a time] when it no longer exists; but there was never [a time] when virtue did not exist and there will never be [a time] when it does not exist: for the seeds of virtue are indestructible. And I am convinced by the rich man [almost but not completely given over to every evil] who was condemned to hell because of his evil, and who felt compassion for his brothers (Luke 16:19-31). For to have pity is a very beautiful seed of virtue.

[S1: There was a time when evil did not exist, and there will be a time when it will no longer exist; but there was never a time when virtue did not exist, and there will never be a time when it will not exist. Indestructible, in effect, are the seeds of virtue. I am  also convinced of this by the rich man who was condemned in the Shéol because of his evil and had pity for his brothers; thus to have pity is a beautiful seed of virtue]

 1.40 Ἦν ὅτε οὐκ ἦν κακὸν, καὶ ἔσται ὅτε οὐκ ἔσται· οὐκ ἦν δὲ ὅτε οὐκ ἦν ἀρετή, οὐδὲ ἔσται ὅτε οὐκ ἔσται· ἀνεξάλειπτα γὰρ τὰ σπέρματα τῆς ἀρετῆς· Πείθει δέ με . . . καὶ ὁ πλούσιος ἐν τῷ ᾅδῃ διὰ κακίαν κρινόμενος καὶ οἰκτείρων τοὺς ἀδελφούς. Τὸ δὲ ἐλεεῖν, σπέρμα τυγχάνει τὸ κάλλιστον τῆς ἀρετῆς. [=scholion 62 On Prov 5:14, pp152&154] Italicized portion is not found in critical edition of Syriac

 For Rich man/Lazarus qv KG I,40; Letters 43 & 59; MalCog 65 (PG 40,1240 A).

Muyld, Evag 12, pp. 57-58=MalCog 65; PG 40.1240B : .  ̓͂Ην ὅτε οὐκ ἦν κακία, καὶ ἔσται ὅτε οὐκ ἔσται· οὐκ ἦν δὲ ὅτε οὐκ ἦν ἀρετὴ, οὐ δὲ ἔσται ὅτε οὐκ ἔσται· πείθει δέ με ὁ ἐν τῷ ᾅδῃ πλούσιος διὰ κακίαν, καὶ ἐλεῶν τοὺς ἀδελφούς· τὸ δὲ ἐλεεῖν ἀρετή.

[S1] Ην οτε ουκ ην κακια και εσται οτε ουκ εσται· ανεξαλειπτα γαρ τα σπερματα της αρετης·ͅ πειθει δε με και εκεινος ο πλουσιος εν τωι αιδηι δια κακιαν κρινομενος και οικτειρων τους αδελφους· το δε ελεειν σπερμα εστι καλον της αρετης.

 I,41. IF death is subsequent to life, and sickness subsequent to health, it is evident that vice is subsequent to virtue. Death and sickness of the soul are evil, and virtue is more ancient than the intermediary.

[S1=S2:  If death is second compared to life, and sickness second compared to health, it is evident that evil is second by comparison to virtue. Death and sickness of the soul, in effect, is evil, and virtue is more ancient also than that which is in the middle.]

 1,41. Ει ο θανατος δευτερος της ζωης και η νοσος δευτερα της υγιειας δηλοντι και η κακια δευτερα της αρετης· θανατος γαρ και νοσος της ψυχης εστιν η κακια· η δε αρετη και της μεσοτητος αρχαιοτερα εστι.

 I,42.  IT is said that God is [present] where he acts, and where he acts most, there he is most present; And since He acts most in the reasoning and holy natures, it is therefore in the celestial powers that he is most present.

Muyl. A travers p. 89]:It is said that God is where he acts; and where he acts most, there he is present most: but he acts most in the noetic powers, [therefore] he is most [present] in them.]

 1,42.Ἐκεῖ λέγεται παρεῖναι ὁ Θεὸς, ὅπου ἐνεργεῖ· καὶ μᾶλλον παρεῖναι, ὅπου πλέον ἐνεργεῖ· ἐνεργῶν δὲ πλέον ἐν ταῖς νοεραῖς δυνάμεσιν, ἐν αὐταῖς ἐστι πλὲον.  

 1,42. Ἐκει λέγεται Θεὸς παρεῖναι, ἔνθα καὶ ἐνεργεῖ· ὅπου δὲ μᾶλλον ἐνεργεῖ, μᾶλλον πάρεστιν· ἐνεργεῖ δὲ πλέον ἐν ταῖς οὐρανίαις δυνάμεσιν, πλέον οὖν ἐκεῖσαι πάρεστιν. [Muyld, Evag 13, p. 58]

[S1] Ενθα λεγεται ο θεος αιναι οπου ενεργει και απου μαλλον ενεργει ενθα μαλλον εγγιζει· ενεργει δε μαλλον εν ταις λογικαις και αγιαις φυσεσι· ͅ εν ταις ουρανιαις δυναμεσιν αρα μαλλον εγγιζει.

 I,43. GOD is in every place and he is not in a place; he is in every place for he is in all that exists by his manifold wisdom.(Eph 3:10). He is not in a place because he is not [one] among other [beings].

[S1: God is everywhere, and He is not somewhere; He is everywhere, because everything that has been produced is by His "wisdom full of variety"; but He is not somewhere, because He is not from among beings.

 1,43. Ὁ Θεὸς καὶ πανταχοῦ πάρεστιν καὶ οὐδαμοῦ· πανταχοῦ μὲν, ὅτι πᾶσιν ἐνυπάρχει τοῖς γεγονόσιν· οὐδαμοῦ δε, διότι ἕτερος αὐτῶν ἐστιν. [Muyld, Evag 14, p. 58]

[S1]Ο θεος εν παντι τοπωι εστι και ουκ εν τοπωι εστι· εν παντι τοπωι ως εν παντι γεγονοτι ων δια την πολυποικιλον σοφιαν, ουκ εν τοπωι δε ως ουκ ων των γεγονοτων.

 I,44. IF the kingdom of the heavens is known by what is contained and that which contains, torment will also be known by the opposite of these things.

[S1: If the kingdom of heaven is known by what came before everything and what contains everything, the torment also of those who will be judged will be known by what is opposed]

 1,44. [87] Ει η βασιλεια των ουρανων εν τωι παντων προυπαρχοντι τε και πααν οριζοντι γιγνωσκεται, και ο βασανισμος των νοητων εν τωι εναντιωι γιγνωσκεται.

 I,45. THERE is nothing among incorporeal [beings] that has power in bodies; for our soul [nous?] is incorporeal.

[S1: There is nothing among the bodiless which is in power in bodies; and bodiless is our nous, when it renders itself similar to God]

 1,45. Ουεν των ασωματων δυναμει εστιν εν τοις σωμασι· ασωματος δε εστιν ο νους ημων οτε αφομοιουται τωι θεωι.

 I,46. EVERYTHING in power in bodies is naturally in them in act, as well; they are connatural with those from whom they come. But the nous is free of [both] form and matter.

[S1: All that is in power in the body, it possesses in act, and they are of the same nature as those from which they derive. But the nous which contemplates God is liberated from imprint and matter]

 1,46. ΑΑν κατα δυναμιν ͅ ηι εν τοις σωμασι ενεργειαι κταται, και ομοφυη εστι των παρ ων ενεγετο· των δε τυπων και της υλης απηλευθερωται ο νους ο ἀποβλεπων εις τον θεον.

 I,47. NOTHING in power in the soul is able to leave it through action and then to subsist independently, for [the soul] was by its nature made to exist in bodies.

[S1: There is nothing which could be in power in the soul which similarly could be naturally in it also in act; it is by liberty, in effect, that it grows and it is the power of God which perfects it]

 1,47. [89] Ουδενος ου η δυναμις εστιν τηι ψυχηι ουτως και η ενεργεια πεφυκεν εν αυτηι τωι γαρ αυτεξουσιωι αυτης κατορθουνται και η δυναμις του θεου τελειοι αυτην.

 I,48. EVERYTHING attached to bodies accompanies those by whom they are engendered, but nothing of this is attached to the soul.

[S1: The imprints which are in the bodies similarly exist in those which have engendered them. But the soul, by the liberty which was given it by God, imprints its being as it wishes, either to render itself similar to God, or to render itself similar to the animals]

 1,48. Οι τυποι οι οντες εν τοις σωμασιν οι αυτοι εισιν εν τοις γεννησασιν αυτα· η δε ψυχη κατα το αυτεξουσιον το δοθεν αυτηι υπο του θεου τυποι αυτην καθως εθελει η εις το αφομοιωθναι τωις κτηνεσιν.

 I,49. THE Monad is not moved in itself: rather,  it is moved by the receptivity of the nous which through inattentiveness turns its face away,  and which through this deprivation begets ignorance.

[S1 =S2: It is not the Unity which apart from itself puts itself in motion; but it is put in motion by the receptivity of the nous, which, by its negligence, turns away its face and, by the fact of being deprived of it, engenders ignorance ]

 1,49. Η μεν μονας ιδιως ου κινειται κινειται δε εν τωι δεκτικωι του νοος ος εν τηι αμελειαι αυτου αποστρεφει το προσωπον αυτου απ' αυτης και δια την αποστερησιν αυτης γενναι την αγνωσιαν.

 I,50. EVERYTHING that exists, exists for the knowledge of God; but among beings some are first and some are second. Knowledge is older than first beings; and the movement is older than second beings.

[S1 =S2: All that was produced was produced for the knowledge of God; but among beings, some are firsts, and others seconds. Older than the first beings is (spiritual) knowledge, and (older) than the second beings is movement]

 1,50. [91] Παν γεγονος δια την του θεου γνωσιν γεγονε· αλλα των γεγονοτων τα μεν εστι προτερα, τα δε δευτερα· των πρωτων γεγονοτων αρχαιοτερα εστιν η πνευματικη γνωσις, των δε δευτερων αρχαιοτερα η κινησις.

 I,51. THE movement is the cause of evil but virtue is destructive of evil. However, virtue is the daughter of names and modes, and the cause of these is the movement.

[S1: Movement is the cause of evil, and the destroyer of evil is virtue; but the names of virtue are in the modes of conduct, and the cause of these is movement]

 1,51. Η κινησις εστιν αιτια της κακιας, εξαλειπτικον δε της κακιας εστιν η αρετη τα δε ονοματα της αρετης εν τροποις της πολιτειας· αιτια τουτων η κινησις εστιν.

 I,52. WHEN the knowledge of those who are first in their administration and who are second by their creation will be in the principles, then only those who are first in their administration will receive the knowledge of the Trinity.

[S1: When the true knowledge will be in those which are first by their genesis, then those also will obtain by grace also the knowledge of the holy Trinity.]

 1,52 [93] Οταν η αληθινη γνωσις εν τοις πρωτοις γενομενοις γενηται τοτε και αυτοι χαριτι της της αγιας Τριαδας γνωσεως αξιωθησονται.

 I,53. DEMONS who fight against the nous are called birds; those who trouble indignation [are called] animals; those who move desire [are called] beasts.

[S1=S2: The demons which fight with the nous  are called birds, animals those which trouble thumos,  and beasts those which excite epithumia

 1.53. Τὰ μὲν τῷ νοῒ μαχόμενα δαιμόνια καλοῦνται πτηνά, θηρία δὲ τὰ τὸν θυμὸν ἐκταράσσοντα, κτήνη δὲ ὀνομάζεται τὰ τὴν ἐπιθυμίαν κινοῦντα. [Hr-nfg 230=E4]

[S1=S2] Το δαιμονια τα τωι νωι μαχομενα πετεινα ονομάζεται θηρια δε τα τον θυμον ταρασσοντα κτηνη δε ονομαζεται τα την επιθυμιαν δελεαζοντα.

 I,54. LIMITLESS is the fullness of those who are first in their administration is without limit, but for emptiness limits have been set.(Phil 2:7)  And while second beings are coextensive with emptiness, they rest when the fullness causes the receptive to approach immaterial knowledge. 

[S1: Without end is the fullness of those who are first by their genesis, and within ends is the emptiness contained . The second beings are coextensive with emptiness , and they will rest when the perfect fullness will lead those who are receptive of it toward the knowledge of the Unity of the Holy Trinity.]

 1,54. Απεραντον εστι το πληρωμα των πρωτων γεγονοτων περατι δε περιγεγραπται η ματαιοτης· τα δε δευτερα γεγονοτα συμπαρεκτεινεται τηι ματαιοτητι. αναπαυσεται δε οταν η τελεια πληροφορια τους δεκτικους αυτης αγαγηι προς την της μονοειδους αγιας Τριαδος γνωσιν.

 I,55. ONLY those who are first in their creation will be delivered from the corruption [inherent] in action; but none among beings [will be delivered] from the corruption [inherent] in power.

[S1: Those who are first by their genesis will be delivered only from the act of corruption; but the deliverance from all will be achieved when the will of the Lord of all will have occurred]

 1,55. [95] Οι πρωτοι γενομενοι ηλευθερωνται μονον της φθορας ενεργειας τελειωθησεται δε η των παντων ελευθερια εαν θεληι ο των παντων κυριος.

 I,56. THE good are the cause of knowledge and torment, but the evil only of torment.

[S1=S2:  The good will be cause of knowledge and of torment, and the bad47 of torment only.]

 1,56. Οι μεν αγαθοι αιτια εισι της γνωσεως τε και του βασανισμου οι δε κακοι μονου του βασανισμου.

 I,57. MEN fear Sheol, while demons fear the abyss; but there exist [beings] even more cruel, such as the indescribable [or mute?] serpents.

[S1: Men dread the Sheol, and demons are terrified by the abyss.]

 1,57. Οι ανθρωποι τον αιδην φοβουνται τα δε δαιμονια τον αβυσσον -- φριττει.

 I,58. ONE [kind of] death has birth as its first cause; another is from the saints against those who do not live justly; and the mother of the third is forgiveness. And if “mortal” [means] one who is by nature made to be freed from the body to which he is joined, than “immortal” must [mean] one who is not naturally made for that. For all who have been joined to bodies will necessarily be liberated from them.

[S1: Among deaths, some  are caused by the first condemnation. For others that cause is liberating grace; and the cause of the third death is remission that is done through mercy. But immortal are those for whom none of these occur.]

 1,58.  Θνητόν ἐστι τὸ πεφυκὸς ἀπὸ τοῦ συνεζευγμένου σώματος λυέσθαι· ἀθάνατον δὲ ὃ μὴ διαλυέσθαι πέφυκεν· πάντα γὰρ ἀναγκαίως τὰ συνδεθέντα σώμασιν καὶ λυθήσεται ποτέ. [Muyld, Evag 15, p. 58]

FRB - Των θανατων των μεν αιτια εστιν η πρωτη κρισις των δε αιτια η χαρις -- η απελευθερουσα του δε τριτου θανατου αιτια εστιν η αφεσις η δι' ελεος· αθανατος δε εστι ωι ουδεν τουτων συμβαινει.

 I,59. JUST as light and shadow are accidents of air, so virtue and vice, as well as knowledge and ignorance, are united with the rational soul.

[S1:  Just as light and shadow are accidental things of the air, the same for the reasonable soul virtue and evil, knowledge and ignorance, virtue and knowledge being both first in it]

 1,59. [99] Ωσπερ το φως και ο σκοτος ͅ τυχικα το αερος ουτως η αρετη τε και η κακια η γνωσς τε και η αγνοια της λογικης ψυχης προυπαρχουσων εν αυτηι δυο της τε αρετης και της γνωσεως.

 I,60. IF today they have received the wise steward in their homes, it is clear that yesterday they sat and modified their bills. However, he was called wise (Luke 16:1-8) because he gave more than he was receiving.

[S1: If today they receive the well advised accountant in their houses it is obvious that yesterday they sat down and counted their bonds. However, he was called well advised because he gave to his colleagues part of the assets of the property.]

 1,60. Ει σημερον δεχονται τον φρονιμον οικονομον εν ταις οικιαις αυτων δηλοντι εχθες εκαθισε και ελογισατο τα μυστηρια αυτων· αλλα γαρ φρονιμος ωνομασται οτι των του κυριου υπαρχοντων αφιει τοις αυτου.

 I,61. THERE are no second beings receptive of knowledge, nor any first beings who were first in a place.

[S1: There are none of the second beings which would not be 49 susceptible of the knowledge, and none of the first beings which would be contained in a place.]

 1,61. [103] Ουδεν των δευτερων γεγονοτων ου δεκτικου της γνωσεως και ουδεν των πρωτων ο τοπωι περιεχεται.  

 I,62. KNOWLEDGE is said to be in a place when one who isreceptive of it is united to one the second beings, which is accurately and principally said to be in a place.

[S1: Knowledge is said to be in a place, when it frequents the intellections of creatures, but in no place when it admires the Holy Trinity]

 1,62. Η γνωσις εν τοπωι λεγεται ειναι ει τοις των κτισεων νοημασιν εμπεριφερεται ανευ τοπου δε ει εν τηι αγιαι Τριαδι εξισταται.

 I,63. WHETHER the logikoi exist always or do not exist depends on the will of the Creator; but whether they are immortal or mortal depends on their own will, as does [the question] whether they are joined or not joined to one thing or another.

[S1 =S2: Whether the logikoi would be or would not be, that is the affair of the will of the Creator; but that they would be mortal or immortal, that is the affair of their will]

 1,63. Το γενεσθαι τους λογικους και το μη γενεσθαι προς τωι του θεου θεληματι εστι, το δε γενεσθαι θνητους η αθανατους επ' αυτοις εστιν.

 I,64. THE true life of the logikoi is their natural activity, while their death is an activity against nature. But if such death is so mortal as to naturally extinguish true life, who among beings is immortal? For every reasoning nature is susceptible to opposition.

[S1: All reasonable nature, in fact, is susceptible of an opposition.50 The true life of the logikoi is their activity in spirit, and their death is the activity against nature.]

 1,64. Ζωὴ ὄντως ἐστὶν ἡ κατὰ φύσιν ἐνέργεια τῶν ἐμψυχομένων· θάνατος δὲ ἡ παρὰ φύσιν. [Muyld, Evag 16, p. 58]

FRB - [105] Η αληθινη των λογικων ζωη εστιν η δια πνευματος αυτων εργασια· ο δε θανατος αυτωη εστι πραξις παρα την φυσιν.

 I,65. IN the knowledge of those who are second by to their creation various worlds are constituted and indescribable battles take place. But in the Unity nothing like this occurs: it is unspeakable peace, and there are only the naked noes that constantly quench their insatiability, if according to the word of our Savior, the Father judges no one, but he has given all judgment to Christ. (John 5:22)

[S1: In the growth of the intellections of the creatures there are works and combats. But in contemplation of the Holy Trinity it is peace and an ineffable quietude.]

 1,65. Εν αυξησει των νοηματων των κτισεων πονοι εισι και πολεμοι· η δε της αγιας Τριαδος θεωρια ειρηνη και ησυχια αρρητος.

 I,66. VIRTUES are said to be in front of us, on the side where we have the senses; while behind us are the vices, on the side where we do not have senses. For we are commanded to flee fornication (1 Cor 6:18)  and pursue  hospitality. (Rom 12:13)

[S1: The virtues are said to be before us, facing the senses which see them; but it is behind us that are said to be the bad actions, because they are accomplished in the shadows.  We are ordered, in fact, to "flee fornication" and to "pursue hospitality".]

 1,66. Αι αρεται ενωπιον ημων λεγονται ειναι εναντον των αισθησεων αυτων ορατικων, οπισω ημων δε λεγονται ειναι αι κακιαι διοτι εν σκοτωι πραττονται· κελευομεθα φυγειν την πορνειαν και διωκαιν την φιλοξενιαν. {cf. Rom 12.13}

 I,67. WHO can know the structure of the world and the activity of the elements? And who can understand the composition of this organ of the soul? And who can investigate how one is joined to the other, in what their empire consists, and how they participate with one another in such a way that the praktike becomes a chariot for the reasoning soul, which strives to attain the knowledge of God?

[S1: Who will know the sustasis of this world, the activity of the elements and the practice of this instrument, how it will become a chariot by the practice of the commandments and will raise itself up by a spiritual ascension toward the Holy Trinity.]

 1,67. [107] Τις εγνω την τουκοσμου τουτου συστασιν και την τω στοιχειων ενεργειαν και την εργασιαν του οργανου τουτου πως δια την των εντολων τηρησιν αρμα γενομενον υψουται αναλημψει πνευματικηι προς την αγιαν Τριαδα. 

 I,68.  IN angels nous and fire predominate, but in human beings epithumia and earth, and among demons thumos and air. It is said that the third approaches  intermediaries through the nostrils, while the first [approach] the second through the mouth.

[S1: Among the holy angels there is a predominance of the nous,  among the humans, predominance of the  épithumia, and among the demons predominance of the thumos. The Fathers say that the first approach the intermediaries by the mouth, and the last the intermediaries by the nostrils]

 1,68. Εν τοις αγιοις αγγελοις περισσεια του νοος εστιν εν δε τοις ανθρωποις περισσεα της επιθυμιας· εν δε τοις δαιμοσι περισσεια του θυμου· λεγουσι δε οι πατερες οτι οι πρωτοι προς τους μεσους δια στοματος πλησιαζουσιν οι δε τελευταιοι προς τους μεσους δια των ρινω. [S1

 I,69. ONE who excells in knowledge has one after him, while one who excels in ignorance has none.

[S1 =S2: The one who leads in knowledge has someone after him; but he who leads in ignorance has none.]

 1,69. [109] Ο πρωτευων εν τηι γνωσει εχει τον μετ' αυτον ο δε πρωτευων εν τηι αγνοιαι ουκ εχει. [S1

 I,70. WITH God is said to be: first, the one who knows the Holy Trinity; and next after him one who contemplates the logoi concerning the intelligible [beings]; third, then, is one who also sees the incorporeal beings; and then fourth is one who understands the contemplation of the ages; while one who has attained apatheia of his soul is justly to be accounted fifth.

 1,70 μετὰ θεοῦ λέγεται εἶναι, πρῶτος μὲν ὁ τὴν ἁγίαν γινώσκων Τριάδα, καὶ μετ' αὐτὸν ὁ τοὺς λόγους τοὺς περὶ τῶν νοητῶν θεωρῶν, τρίτος δὲ πάλιν ὁ καὶ αὐτὰ τὰ ἀσώματα βλέπων, καὶ πάλιν τέταρτος ὁ τὴν θεωρίαν ἐπιστάμενος τῶν αἰώνων· ὁ δὲ τὴν τῆς ψυχῆς ἀπάθειαν κεκτημένος, πέμπτος ἂν συγκαταχθείη δικαίως . scholion 15 on Psalm 72:23 cf. Pitra 72:23, vol. 3, p.96):

 I,71. THE end of natural knowledge is the holy Unity, but ignorance has no end; for as it is said, there is no limit to his greatness. (Ps 145:3)   

[S1: The end of the knowledge of nature is the knowledge of holy Unity; but to incomprehensibility, as the Fathers say, there is no end, as it is written: "There is no limit to His intelligence".]

 1,71. [111] Περας της των φυσεων γνωσεων γνωσεως η της αγιας μοναδος γνωσις εστι· περας δε τωι ακαταληπτωι καθως λεγουσιν οι πατερες ουδεν κατα το γεγραμμενον· -- οια εστιν εξευρεσις {τελος̣} της φρονησεως αυτου

 I,72. THE Lord takes pity on those to whom he gives spiritual knowledge if the just walk in the light, but the foolish in darkness. (Eccl 2:14).  But the Lord also pities the foolish, in that he does not torment him immediately, but rather impels him from evil towards virtue.

[S1: The Lord has pity on those to whom he gives spiritual knowledge, because it is written: "The just walk in the light and the insane in the shadows". But the Lord has pity also on the insane, in that it is not right away that He torments him  but He fixes for him  a model in order that he converts and lives.]

 1,72. Τουτον ελεει ο κυριος ωι γνωσιν πνευματικην διδωσι διοτι γεγραπται ο δικαιος εν φωτι περιπατει ο δε ασεβης εν σκοτωι.  ελεει δε ο κυριος -- αει τον ασεβη εν τωι μη εφαπαξ βασανιζειν αυτον αλλα διδοναι καιρον το μετανοειν -- και ζην {σωθηναι}.

 I,73. THE life of man consists of holy knowledge but the mercy of God is the contemplation of beings. Many of the wise of this world have promised us knowledge, but‘the mercies of God are better than life. (Ps 63:3)

 1,73Ἡ μὲν τοῦ ἀνθρώπου ζωὴ ἡ ἁγία γνῶσις ὑπάρχει· τὸ δὲ ἔλεος Κυρίου ἡ τῶν γεγονότων θεωρία ἐστί. Πολλοὶ δὲ ἡμῖν τοῦ αἰῶνος τούτου καθυπέσχοντο γνώσεις· ἀλλὰ κρεῖσσον τὸ ἔλεος Κυρίου ὑπὲρ ζωάς.  sch 2 on Psalm 62:4

 I,74. THE light of the nous is divided into three:

knowledge of the adorable and holy Trinity;

and the incorporeal nature that created by it;

 and the contemplation of beings.

[S1: The light of the nous is divided in three, that is: in the knowledge of the adorable and holy Trinity, in bodiless and embodied nature, and in the intellection of the natures of creatures]

 1,74. το του νοος φως διακρινεται {μεριζεται} τρισσως εις την γνωσιν της αγιας και προσκυνητης Τριαδος και εις την φυσιν την τε ασωματον και ενσωματον -- και εις την συνεσιν των φυσεων των κτισματων.

 I,75. IF “the crown of justice” is holy knowledge, and the gold, moreover, that contains the stones denotes the worlds that have been or will be, the contemplation of corporeal and incorporeal nature is therefore the crown that is placed by the “just judge” (2Tim 4:8) upon the head of those who fight. .

 1,75. Ει ο στεφανος της δικαιοσυνης γνωσις της αγιας Τριαδος εστι -- δηλοντι εν τωι του δρομου τελει αγιοι αυτωι στεφανωθησονται.

 I,76. IT is not to the knowledge hidden in objects that ignorance is opposed, but rather to the knowledge of the intelligible forms of the objects. For ignorance is not naturally made so as to exist in corporeal nature.

[S1: It is not to the true knowledge which is hidden in the natures that ignorance is made the opposite, but to the knowledge of children. But, when children have become adults, they will win over ignorance.

 1,76. Ου τηι αληθινηι γνωσει τηι αποκεκρυμμενηι εν ταις φυσεσιν αντικειται η αγνοια αλλ' η τηι των παιδων {νηπιων} γνωσει· εαν δε τελειωθωσιν οι παιδεσ νικησουσιν την αγνοιαν.

 I,77. THE second nature is the sign of the body,

and the first [nature is] the [sign] of the soul.

And the [sign of the] nous is

the Christ who is united to the knowledge of the Unity.

 1,77. Νους παντων των λογικων των τηι ομοιωσει του κτιστου αυτων τετυπωμενων Χριστος εστιν ο σωτηρ ημων και αυτος τελειωσει αυτους τηι της αγιας Τριαδος γνωσει. [S1 THE nous of all the logikoi which are imprinted in the resemblance of their Creator is Christ our Savior; and it is He who  perfects them in the knowledge of the holy Trinity.]

 I,78. THE first renunciation is voluntary abandonment of the objects of this world for the sake of the knowledge of God.

[S1: The first renunciation of the world, which is done in the soul, is such: that with good will one abandons the things of this world for the science of God.

 1.78. Ἀπόταξις μὲν πρώτη ἐστὶ κατάλειψις κοσμικῶν πραγμάτων ἑκούσιος τῆς τοῦ Θεοῦ γνώσεως ἕνεκεν· [Hr-nfg 230=E5]

[S1] [117] Η μεν πρωτη αποταγη του κοσμου εν ψυχηι γενομενη εστι το απολειπειν τινα αγαθηι προαιρεσει τα του κοσμου τουτου πραγματα δια την του θεου γνωσιν.

 I,79. THE second renunciation is the laying aside of vice, which happens through divine grace and human diligence.

[S1: The second renunciation is distancing oneself from evil, which is produced by the application of man and by the grace of God.

 1.79. ἀπόταξις δὲ δευτέρα ἀπόθεσις κακίας χάριτι Θεοῦ καὶ σπουδῇ τοῦ ἀνθρώπου προσγινομένη: [Hr-nfg 230=E5]

[S1]Η δε δευτερα αποταγη εστι το απαλλοτριωθηναι της κακιας οτι ζηλωι του ανθρωπου τε και χαριτι του θεου γινεται.

 I,80. THE third renunciation is separation from ignorance, which naturally becomes apparent to people according to state they have attained.

[S1: The third renunciation is the separation from ignorance, which usually appears to men as certain fantasies in combat, according to the degree of their growth.

 1.80. ἀπόταξις δὲ τρίτη ἐστὶ χωρισμὸς ἀγνοίας τῶν πεφυκότων ἐμφανίζεσθαι τοῖς ἀνθρώποις κατ᾿ ἀναλογίαν τῆς καταστάσεως. [Hr-nfg 230=E5]

[S1] Η τριτη ἀποταγη εστιν αφορισμος της αγνοιας ητις ειωθοτως οραται τις ανθρωποις ως φαντασιαι εν τωι πολεμωι κατα το μετρον της αυξησεως αυτων.

 I,81. WHILE the glory and light of the nous is knowledge, the glory and light of the soul is apatheia.

[S1: The glory and light of the nous is spiritual knowledge, the glory and light of the soul is its apatheia.

 1.81 1. Δόξα οὖν καὶ φῶς τοῦ νοός ἐστιν ἡ γνῶσις, δόξα δὲ καὶ φῶς ζωῆς ἡ ἀπάθεια. [Hr-nfg 230=E7] ^1.81 [S1 ]

[S1] [119] Δοξα και φως του νοος εστιν η πνευματικη γνωσις· δοξα δε και φως της ψυχης η απαθεια.

 I,82. THAT which sensible death normally does in us, “the just judgment of God” (2Th 1:5) willsimilarly accomplish for the other logikoi when ”he is ready to judge the living and the dead” (1Pet 4:5) and to “render to each according to his works.” (Rev 22:12)

 1,82. Οτι ο αισθητος θανατος ειωθε ποιεν εν ημιν ͅ ως αυτως η -- δικαια του θεου κρισις απασι τοις λογικοις ποιησει εν ωι καιρωι μελλει κρινειν ζωντας τε και νεκρους και ανταποδωσει ενι εκαστωι κατα τα εργα αυτου. [S1=S2]

 I,83. IF the Gihon is the Egyptian river that surrounds the whole land of [Ethiopia] Cush, (Gen 2:13) from which Israel was commanded by one of the prophets not to drink, (Jer 2:18 ) we also know the three other sources and the river from which the four sources are separated.

 1,83. Ει Γιων ποταμος αιγυπτος εστι κυκλων πασαν την γην Αιθιοπιας -- εφ' ου δι ενος ͅ των προφητων εκελευσθη Ισραηλ μη πιειν γιγνωσκομεν και τας τρεις -- αλλας αρχας και τον ποταμον αφ' ου αφοριζονται αι τεσσαρες αρχαι. [S1=S2]

 I,84. KNOWLEDGE and ignorance are united in the nous, while epithumia is receptive of self-control and luxury, and love and hate normally occur to thumos. But the first accompanies first [beings], and the second, second [beings].

[S1: The nous  of the logikoi is receptive of knowledge and ignorance, epithumia is receptive of chastity and of luxury, and following the thumos go love and hatred That which is first among the firsts is accompanied by what is first among the seconds, and what is first among the seconds (is accompanied) by what is first among the thirds.

 1,84. [121] Ο των λογικων νους δεκτικος εστι της τε γνωσεως και της αγνοιας, το δε επιθυμητικον δεκτικον της σωφροσυνης και της αισχυνης, μετα δε τον ζηλον {͂θυμον} η αγαπη και το μισος τρεχει· κολλαται δε τωι πρωτευοντι εν τοις πρωτοις το πρωτευον εν τοις δευτεροις και τωι πρωτευονται εν τοις δευτεροις το πρωτευον εν τοις τριτοις.

 I,85. THE nous wanders when impassioned, and is uncontrolled when it attains the elements of its epithumia desire, but ceases from distraction when it becomes impassible and attains the company of incorporeal [beings] who fulfil all its spiritual desires.

[S1: The nous wanders, when it becomes impassioned, that it is to say it is uncontrollable when it achieves its diverse desires. But it restrains itself in its rush and renounces its distractions which surround it when it becomes dispassionate and when it has arrived in the company of those who are  bodiless, those who fulfill all its spiritual desires.

 1,85. [123] Ο νους περιαγεται εμπαθης γεγομενος ουδε συνεχεται πραττων ποικιλας επιθυμιας· αφεστηκε δε τοις ορμης και παυεται της πλανης της κυκλωι αυτου απαθης γενομενος και ομιλων τοις ασωματοις ατινα πληροι πασας τας πνευματικας επιθυμιας αυτου.

 I,86. LOVE is the excellent state of the reasoning soul, for in it one cannot love anything among corruptible things more than the knowledge of God.

[S1=S2:   Love is the excellent state of the reasonable soul, which in this cannot love anything which is among corruptible things more than the knowledge of God.

 1,86. Αγαπη εστιν υπερβαλλουσα της λογικης ψυχης καταστασις καθ' ην αδυνατον αγαπαν τι του κοσμου τουτου μαλλον η την του θεου γνωσιν. [S1]

 I,87. ALL beings exist for the knowledge of God, but everything that exists for another is less than that for which it exists. Because of this, the knowledge of God is superior to all.

[S1: Everything that was created was created for the knowledge of God; on the other hand, everything that was created for something else is less than what it was created for; in consequence, the knowledge of God is superior to everything, because everything was created for it.

 1,87. Πάντα τὰ γεγονότα διὰ τὴν γνῶσιν γέγονε τοῦ Θεοῦ, ἵνα ἐκ μεγέθους καὶ καλλονῆς {cf. Sap. XIII, 5} ὃ γέγονεν γινώσκεται· πᾶν δὲ ὃ ἐτέρου γίνεται χάριν, τοῦτο ἔλαττον ἐκείνου ἐστὶν οὗ ἕνεκα γίνεται· πάντων ἄρα τιμιωτέρα ἐστὶν ἡ γνῶσις τοῦ Θεοῦ.[Muyld, Evag 17, p. 58]

[S1] Παν γεγομενον δια την του θεου γνωσιν γεγονε παν δε δι' αλλο τι γενομενον -- ηττον εστι παρα το δι' ο εγενετο· δια τουτο παντα υπερβαλλει η του θεου γνωσις, οτι δι' αυτην παντα γεγονε.

 I,88. NATURAL knowledge is true understanding of those who were created for knowledge of the Blessed Trinity.

[S1: Natural knowledge is true understanding of those  created for the knowledge of the Holy Trinity.]

 1,88. [125] Η φυσικη γνωσις εστι συνεσις αληθινη των δια την της αγιας Τριαδος γνωσιν γεγομενων.

 I,89. ALL reasoning nature was naturally made in order to exist and to know: and God is essential knowledge. And while opposed to reasoning nature there is non-existence, and [opposed] to knowledge there is evil and ignorance, there is in these no opposition to God.

[S1 All reasoning nature was naturally made to understand true knowledge, and God is essential knowledge. The reasoning nature that has been created therefore has opposed to it the fact of not being created; and opposed to liberty are evil and ignorance; but not one of those things is opposed to God.]

 1,89. Πασα λογικη φυσις πεφυκε μανθανειν την αληθινην γνωσιν ο ͅ δε θεος γνωσις ουσιωδης εστι· τηι λογικηι φυσει ουν ητις εκτισθη εναντιον εστι το οτι ουκ αν εκτισθη, εναντιον δε τωι αυτεξουσιωι αυτης η κακια τε και η αγνοια, εν δε τουτων ουκ εστιν εναντιον τωι θεωι.

 I,90. IF this is the day called “Friday”, on which our Savior was crucified, then all who died are a symbol of his grave; for with them [also] died the righteousness of God that will live again on the third day and will be raised clothed with a spiritual body - if today and tomorrow he accomplishes miracles and the third day it is finished. ( Luke 13:32)

[S1 If today is the Friday when our Savior was crucified, all those who have died in Christ are the symbol of his tomb because with them the justice of God was buried, that which  will be resuscitated on the third day, re clothed in a spiritual body. True indeed, is the word of our Savior, that "today and tomorrow He works miracles and on the third day it is completed."]

 1,90. Ει σημερον η παρασκευη εστιν εν ηι ο σωτηρ ημων εσταυρωθη, παντες [127] οι απεθανον εν Χριστωι τυπος εισι του ταφου αυτου εν οις η του θεου δικαιοσυνη τεθαπται ητις αναστησεται τηι τριτηι ημεραι ημφιεσμενη σωμα πνευματικον· αληθης γαρ ο του σωτηρος ημων λογος οτι σημερον και αυριον δυναμεις ποιησει ͅ τηι δε τριτηι ημεραι τελειουται.  

THE END of THE FIRST
(Century of the Kephalaia Gnostica)