THE SECOND CENTURY_

II,1.  THE mirror of the goodness of God, of his power and his wisdom, [these are] the things that in the beginning were nothing [and have] become something.

2,1. Εσοπτρον της αγαθοτητος του θεου και της δυναμεως τε και σοφιας αυτου εστιν η κτισις η εξ ουδενος εις τι γενομενη.

II,2.  IN second natural contemplation we see “the manifold wisdom” (Eph. 3:10) of Christ, he who served in the creation of the worlds; but in the knowledge that concerns the logikoi, we have been instructed on the subject of its substance. 

2,2. Εν τηι δευτεραι θεωριαι τηι φυσικηι την ποικιλην Χριστον σωφιαν ορωμεν ηι χρησαμενος εκτισε τους κοσμους? εν δε τηι περι των λογικων φυσεων περι της ουσιας αυτου μανθανομεν.

II,3.  THE first of all (forms of) knowledge is the knowledge of the Monad and of the Unity, and more ancient than all natural contemplation is spiritual knowledge; the former, indeed, comes forth before the Creator, and it appears with the nature that has accompanied it.

2,3. Πρωτη πασων γνωσεων εστιν η της Μοναδος γνωσις και πασης φυσικης θεωριας πρεσβυτερα εστιν η πνευματικη γνωσις? αυτη γαρ πρωτον εχ του κτιστου εξηλθε τε και αμα τηι φυσει ητς εκολλατο αυτηι εξελαμψεν.

II,4.  WHILE the transformations are numerous, we have received knowledge of only four: the first, the second, the last and that which precedes it.  The first, it is said, is the passage from vice to virtue; the second is that from apatheia to second natural contemplation; the third, is (the passage) from the former to the knowledge that concerns the logikoi; and the fourth is the passage of all to knowledge of Blessed Trinity.

2,4. Πολλων ουσων μεταθεσεων ημεις την τεσσαρων μονον διακρισιν γινωσκομεν. και η μεν πρωτη εστι κατα τους πατερας ? η εκ της κακιας εις την αρετην μεταστασις, η δε δευτερα η εκ της απειθειας εις την φυσικην θεωριαν την δευτεραν, η δε τριτη η εκ ταυτης εις την των λογικων φυσεων γνωσιν αναγωγη, η δε τεταρτη η εκ τουτων παντων εις την αγιαν Τριαδα μεταστασις.

II,5.  THE body of what is, is the contemplation of beings; and the soul of what is, is knowledge of the Unity.  He who knows the soul is called soul of that which is, and those who know the bodies are named body of that soul. 

2,5. Σωμα πνευματικον των λογικων φυδεων εστιν η παντων των [[αυτων θεωρια, ζωη δε αυτων αλητινη η της αγιας μοναδος γνωσις.

II,6.  THE praktike soul which, by the grace of God, has triumphed and has departed from the body will be in the regions of  knowledge which the wings of its apatheia provide it. [or give it rest - (cf. Pss. 17:8; 36:7. etc.)[

[S1] The praktike soul that by the grace of God has triumphed and is part of the body will be in those regions of knowledge where the wings of its apatheia will send it.

2.6. Ψυχὴ δὲ ἡ τὴν πρακτικὴν σὺν Θεῷ κατορθώσασα καὶ λυθεῖσα τοῦ σώματος, ἐν ἐκείνοις γίνεται τοῖς τῆς γνώσεως τόποις, ἐν οἷς αὐτὴν τὸ τῆς ἀπαθείας πτερὸν καταπαύσει. [Hr-nfg 230=E4]

[=S1] Η ψυχη η εργαζομενη εργαζομενη ητις χαριτι του θεου ευοδωθη και του σωματος [[αφωρισται εν εκεινοις τοις τοποις της γνωσεως εσται οπου αι της απαθιας πτερυγες αυτην κατανταν ποιησουσιν.

II,7.  FOR the soul of heirs, after death, these [wings] will [prove to] have been of assistance to it either for virtue or for vice.

2,7. Ουτοι κληρονομησουσιν την ψυχην μετα τον θανατον οι η εν τηι αρετηι η εν τηι κακιαι αυτηι ζηλωται

II,8.  THE wealth of the soul is knowledge, and its poverty ignorance; but  if ignorance is deprivation of knowledge, wealth precedes poverty, and the health of the soul [precedes] its sickness. [Letter 42, Frb 596 I.7-9] 

2,8. Πλουυτος της ψυχης εστιν η πνευματικη γνωσις πτωχεια δε η αγνοια? [-- εν -- ει] δε η αγνοια αποστερησις εστι της γνωσεως δηλοντι προτερας εστιν ο πλουτος της πτωχειας και η της ψυχης υγιεια της νοσου αυτης.

II,9.  WHO knows the activity of the commandments?  Who understands the powers of the soul, and how the former heal the latter and urge them on to the contemplation of  things which exist?

2,9. Τις γινωσκει την των εντολων του θεου ενεργειαν και τις συνιησι τας της ψυχης δυναμεις και πως εκειναι ταυτας ιωνται τε και προς την αληθινην θεωριαν προςαγουσιν.

II,10.  DESIRABLE are things that approach us through the senses, but [even] more desirable is their contemplation.  But, because the senses do not attain knowledge due to our infirmity, the latter is considered superior to the former that is not attained.

[S1] Desirable are things that are known through the organs of sense, but most desirable is the contemplation of true knowledge. But because sensation cannot attain knowledge due to its infirmity, it regards as superior what is closer, rather than that which is distant and [truly] superior to it.

2.10 Τερπνὰ μὲν τὰ διὰ τῶν αἰσθήσεων ἡμῖν προσπίπτοντα πράγματα· τερπνοτέρα δὲ πολλῷ μᾶλλον τούτων ἐστίν ἡ θεωρία, ἀλλ᾿ ἐπειδὴ μὴ φθάνει τὴν γνῶσιν ἡ αἴσθησις διὰ τὴν ἡμετέραν ἀσθένειαν, αὐτὴ προτιμοτέρα εἶναι δοκεῖ τῆς μηδέπω παρούσης. [Hr-nfg 230=E6]

[S1] Επιθυμητα μεν τα πραγματα τα δι' αισθησεων γινωσκομενα μαλλον δε επιθυμητη παρ' αυτα η της αληθινης γνωσεως θεωρια· αλλα γαρ διοτι ουκ εντονως επιβαλλεται η αισθησις της γνωσεως δια την ασθενειαν αυτης υπολαμβανεται ως υπερβαλλει εν τωι εγγυς ειναι της μακραν απουσης τε και αυτης υπερβαλλουσης.

II,11.  WITH regard to everything composed of the four elements, things near or distant, it is possible for us to perceive some likeness.  But only our nous is incomprehensible to us, as well as God, its author.  Indeed, it is not possible for us to understand what is a nature susceptible of the Blessed Trinity, nor to understand the Unity, essential knowledge. 

2,11. Περι παντος εκ των τεσσαρων στοιχειων συνεστηκοτος ειτε εηηυς ειτε μακραν οντος δυναμεθα θεωριαν λαβειν τηι ενεργειαι της του κυριου χαριτος, μονος δε ο νους ημων ακαταληπτος εστι και μαλλον παρ' αυτον ο θεος ο ποιητης αυτου διοτι γαρ ο θεος ου καταλαμβανεται ουδε το καταλυμα αυτου.

II,12.  THE right hand of the Lord is also called hand, but his hand is not also referred to as right.  And his hand receives increase and diminution, but it does not [thereby] attain as well to the right. 

2,12. Η δειξια του Χριστου και χερ αυτου ονομαζεται η δε χειρ αυτου ου λεγεται και δεξια αυτου ? διοτι της μεν εστιν ο σκοπος εν δοσει της δε εν παιδειαι.

II,13.  THE first contemplation of nature suffices for the creation of reasoning nature, and the second also suffices for its conversion. 

2,13. Εξηρκεσε το πρωτον η πνευματκη θεωρια εις το ειναι φυσεις λογικας, αρκεσει δε και η δευτερα εις το προσαγειν αυτας προς την τελειοτητα.

II,14.  THΟSE who live in equal bodies are not in the same knowledge, but rather the same world  that is theirs.  While those who are in the same knowledge are in equality of body and in the same world. 

2,14. ? Οι ισοι εν τηι των εργων τελειοτητι ισοι εσονται και εν τηι των πονων ανταποδοσει και οι ισοι εν τηι γνωσει αυτων τηι πνευματικηι ισωθησονται και εν τηι της κληρονομιας αυτων δοξηι.

II,15. WHEN reasoning nature receives the contemplation that concerns it, then all the power of the nous will also be healthy. 

2,15. Οταν η λογικη φυσις την αυτης θεωριαν δεξηται τοτε και η του νοος δυναμις τελειος εσται.

II,16. SUCH is the contemplation of all that has been made and will be, that the nature that is receptive of it will be able to receive also the knowledge of the Trinity. 

.2,16. Ουτως εστιν η παντων των οντων γνωσις ωστε την ψυχην την κοινωνουσαν αυτης αναγαγειν προς την γνωσιν της αγιας Τριαδος.

II,17.  ACCOMPANYING the knowledge that concerns the logikoi are the destruction of worlds, the dissolution of bodies, and the abolition of names; while [there] remains the equality of knowledge according to the equality of substances.

2,17. Εν τηι της των λογικων γνωσεως αυξησει μεταβαλλονται κοσμοι και εξαλειφεται ονοματα μενουσης της ισοτητος {ταυτοτητος} της γνωσεως κατα τν των προσωπων ισοτητα.

II,18.  JUST as the nature of bodies is hidden by qualities that remain in them and make them ceaselessly pass one into the other, so also reasoning nature is hidden by virtue and knowledge, or by vice and ignorance.  And to say that one of these second things is made naturally with the logikoi is unjust, because it is with the sustasis of the nature that it has appeared. 

2,18. [143] Ωσπερ τα σωματα καλυπτουσιν η ποιοτητες η χρωματα εν οις γενναται, ουτως καλυπτουσι τας λογικας φυσεις αρετη τε και γνωσις η κακια τε και αγνοια.

II,19.  THE knowledge concerning the logikoi is more ancient than duality, and the knowing nature [more ancient] that all natures.  

2,19. Πασων των λογικων φυσεων πρεσβυτερα η [της αληθειας {ορ}] αληθινη γνωσις διοτι μετα το γενεσθαι αυτας εν αυτηι αυξανονται εως κατανταν εις την τελειοτητα αυτης.

II,20.  SECOND natural contemplation was immaterial in the beginning; [but] in the end, the Creator has revealed the nature of the logikoi by means of matter . 

2,20. Την πνευματικην γνωσιν ητις προτερα των σωματων μετα το ειναι εν σωμασιν εδιδασκεν ο κτιστης την λογικην φυσιν.

II,21.  EVERYTHING that has been made proclaims the richly-varied wisdom of God; (Eph 3:10) but there is none at all among them that provides information concerning His nature. 

2,21. ^[145] Παν το γενομενον κηρυξ εστι της του θεου πολυποικιλου σοφιας ουδεν δε των οντων καταληπτικον της φυσεως αυτου.

II,22.  JUST as the Word has known the nature of the Father, so the reasoning nature [has known] that of the Christ.

2,22. Ωσπερ την του πατρος εικονα ο λογος της αληθειας ο υιος αυτου ο κυριος ημων Ι. Χ. εξεφηνε και απεδεικνυσιν.

II,23.  THE image of the essence of God also knows the contemplation of things that are; but he who knows the contemplation of beings - he is not absolutely one who is the image of God. 

2,23. ^[147] Ο ων εν εικονι του αορατου θεου ουτος εστι διδασκαλος της περι αυτου γνωσεως προς γε πασαν φυσιν λογικην ητις ενεγετο τν τηι ομοιοτητι αυτου.

II,24.  THERE is only one who has acquired common names with the others.

2,24. Εις εστι μονος ος τηι χαριτι αυτου υπεδεξατο κτασθαι ονοματα τροπικα μετα των ονοματων {κυριων} αυτου.

II,25.  JUST as the body is called grain of the ear to come, so also this present world will be called grain of that which will come after it. 

2,25. Ωσπερ κοκκος του μελοντος σταχυος ονομαζεται το του εσπαρμενου σωμα ουτως και ουτος ο κοσμος ο καθεστως ονομαζεται κοκκος του μελλοντος.

II,26.  IF the wheat carries the symbol of virtue and the straw the symbol of vice (Mat 3:12), the symbol of the world to come is amber [succinum] which will attract the straw to it. 

2,26. Ει ο σιτος συμβολον εστι της αρετης το δε αχυρου.

II,27.  THE nous, when it considers the intelligibles, sometimes receives their vision separately, and sometimes also becomes a seer of objects. 

2,27. Ο νους ο πνευματικος ατεν?ζων εις τα νοητα τοτε μεν κατα διαφοραν το ειδος αυτων δεχεται τοτε δε η ορασις αυτων δηλαυγης εσται.

II,28.  THE sensible eye, when it looks some visible thing, does not see the totality: but the intelligible eye either has not seen, or else when it sees immediately surrounds all the sides of what it sees. 

2,28. 0ο αισθητος οφθαλμος βλεπων εις τι το συνολον καθοραι ο δε νοητος οφθαλμος η ουχ οραι η ορων παντοθεν κυκλωι περιλαμβανει το ορωμενον.

II,29.  JUST as fire potentially possesses its body, so also the nous potentially posseses the soul, when it is entirely mixed with the light of the Blessed Trinity. 

2,29. ^[149] Ωσπερ το πυρ δυναμει κταται το σωμα αυτου ουτως και ο νουσ δυναμει κτησεται την ψυχην πανταπασι κεκραμενος αυτηι εν τωι της αγιας τριαδος φωτι.

II,30.  THE holy powers know the thoughts [prob. τὰ νοητά, the intellections cf. 2.45] of all those over whom they have also been made guardians; but it is not [necessarily] over those whose thoughts [intellections] they know that they have received absolute guardianship. 

2,30. παντων ων την προστατειαν αι αγιαι δυναμεις υπεδεξαντο και την συνεσιν της γνωσεως αυτων επιγιγνωσκουσιν αλλ' ου παντων ων γιγνωσκουσι την συνεσιν και την προστατειαν εδεξαντο.

II,31.  MEN live three lives: the first, the second and the third.  The first and the second lives are received by those who belong to the first nature; but the third life by those who belong to the second nature.  And it is said that the first life comes from what is, but that the second and the third come from what is not. 

2,31 ^[151] Τρια ειδη εστι της των ανθρωπων ζωης, φυσικως, υπερ την φυσιν και παρα την φυσιν? δυο μεν κατα το του θεου θελημα εν δε κατα την αμελειαν του θεληματος αυτων.

II,32.  JUST as it is not material [things] that feed bodies, but rather their power; so it is not objects that make the soul grow, but rather their contemplation .

[S1] Just as is not material things that nourish the body, but rather their powers; so also it is not [external] matters themselves that make the soul grow, but the varieties of the knowledge of [external] matters.

2,32. Ὥσπερ οὐκ αἱ ὕλαι, ἀλλ' αἱ ποιότητες αὐτῶν τὰ σώματα διαστρέφουσιν· οὕτως οὐ τὰ πράγματα ἀλλ' ἁι περὶ αὐτῶν θεωρίαι αὔξουσι τὴν ψυχήν. [Muyld, Evag 18, p. 58]

   [S1] [153] Ωσπερ ουχ αι υλαι τρεφουσιν τα σωματα αλλα η δυναμις αυτων ουτως ουδε τα πραγματα αυτα αυξανει την ψυχην αλλα αι της των πραγματων γνωσεως διακρισεις.

II,33.  AMONG the objects of material knowledge, some are primary, and the others secondary.  The first in power are corruptible, and and those [which are] second are so in power and in act. 

2,33. Η της των λογικων γνωσεως αυξησις εστιν εν ορασει των φθαρτων τε και των αφθαρτων? η μεν γυμνασια αυτης εν τοις φθαρτοις η δε τελειωσις εν τοις αφθαρτοις.

II,34. JUST as the magnesium stone by its natural power attracts iron to it, in the same way holy knowledge naturally attracts to itself the pure nous.

2,34. Ωσπερ η μαγνητις λιθος δια φυσικης δυναμεως εν αυτηι κεκρυμμενης τον σιδηρον προς αυτην ελκει ουτως και η αγια γνωσις τον νουν τον καθαρον.

II,35.  THE nous also possesses five spiritual senses, with which it senses the substances presented to it.  Vision shows it simple, intelligible objects; through hearing it receives the logoi that concern them; the fragrance that is a stranger to deceit delights the nose, and the mouth receives the flavor of the latter; by means of touching it it is confirmed by grasping the exact demonstration of objects. (cf. Origen, D.Prin. I,1,9)

[S1] The nous, also, has five spiritual senses, by which it sees and feels the minds of creatures. Vision shows it beings as [external] objects; through hearing it receives the logoi that concern them; through smell it revels in the holy and unmixed fragrance, while the palate of his mouth delights in them; by touching it receives exactly the certainty that is true in them.

2,35. Πέντε καὶ ὁ νοῦς κέκτηται θεῖας αἰσθήσεις, δι' ὧν ἀντιλαμβάνεται τῶν οἰκίων ὑλῶν· καὶ ὅρασις μὲν αὐτὰ ψιλὰ τὰ νοητὰ παρίστησιν αὐτῷ πράγματα· ἀκοὴ δὲ τοὺς λόγους περὶ αὐτῶν εἰδέχεται· τῆς δὲ παντὸς ψευδοῦς ἀμιγοῦς εὐωδίας ἀπολαύει ἡ ὄσφησις, καὶ τῆς ἐκ τούτων ἡδονῆς μεταλαμβάνει τὸ στόμα· διὰ δὲ τῆς ἁφῆς πληροφορεῖται τὴν ἀκριβῆ λαμβάνοντων πραγμάτων ἀπόδειξιν. [Muyld, Evag 19, pp. 58-59]

[S1] Και ο νους πεντε αισθητηρια πνευματικα κεκτηται δι' ων οραι και αισθανεται τας διανοιας των κτισματων. η μεν ορασις αποδεικνυει αυτωι τα οντα ως πραγματα, δια της ακροασεως τους λογους περι αυτων δεχεται, δι' οσφρησεως δε ευφραινεται οσμηι αγιαι τε και αμιαντωι ͅ της του στοματος αυτου φαρυγγος τουτοις ηδομενης, δια δε της ψηλαφωσεως πεισμονην αληθινην εν αυτοις δεχεται.

II,36. IT is not to all seers of intelligible objects that has been confided the true logos which concerns them; and it is not (only?) to those to whom there have been confided their logoi that they see them that see also their objects.  But it is those who have obtained these two distinctions who are called first -born of their brothers. (Rom 8:29) 

2,36. Ου πας ορατικος των νοητων πραγματων και τον λογον τον αληθινον περι αυτων επιστευθη, ουδε ος τους λογους αυτων επιστευθη και τα πραγματα αυτων οραι? εστι δ' οι τουτων των δυο μεγαλων διακρισεων εξιωθησαν οι πρωτοτοκοι των αδελφων αυτων ονομαζονται.

II,37.  THERE is one among all the beings who is  without a name and whose place is not known [cf. Let to Mel. Frank p. 618, l. 6-7.)  

2,37. [157] Εις εστι μονος παντων των οντων ος ονομα εχει και ο τοπος αυτου ου γνωστος.

II,38.  WHAT is the nature of the days before the Passion, and what is the knowledge of Holy Pentecost? 

2,38. Της της οικονομιας συνεσεως το μεν εστιν εν ταις προ του παθηματος ημεραις το δε εν τηι αγιαι πεντηκοστηι σεσημειωται.

II,39.  THE five are related to the fifty, and the former are preparations for the knowledge of the latter. 

2,39. Ο των πεντε αριθμος συμμετοχος του αυτου μυστηριου τωι των κεκτηκοντα? ταυτα δε εστιν αιτια συνεσεως.

II,40.  THE four are related to the forty, and the former is the contemplation of the forty. 

2,40.Ο των τεσσαρων αριθμος συμμετοχος του αυτου μυστηριου {συμμυστης} τωι των τεσσαρακοντα? και εν τουτωι εστιν η θεωρια αυτων.

II,41.  THERE is one who, without the four and the five, knows the forty and the fifty. 

2,41. Εις εστι ος ανευ των τεσσαρων και των πεντε δυναται γιγνωσκειν το των τεσσαρακοντα και των πεντηκοντα μυστηριον.

II,42.  WHO comes to the holy Pasch, and who knows the Holy Pentecost? 

2,42. Τις ερχεται εις το αγιον πασχα και τις γιγνωσκει την αγιαν πεντηκοστην.

II,43.  THERE is one who was left [behind] there; but he will also be found there. (? cf. Lk 15:6; 15:24)

2,43. Εις εστιν ος εν ταυτηι κατελειφθη και ο αυτος εν τηι αυτηι ευρεθησεται.

II,44.  NOT all the saints eat the bread, but all drink of the chalice. 

2,44. [161] Ου παντες οι αγιοι τον αρτον φαγουσι το δε ποτηριον παντες πιουσι.

II,45.  THE organs of sense and the nous both partake of sensible [things]; but the nous alone has intellection of the intelligible, and it thus becomes a seer of objects and of logoi.

[S1]  The sense organs and the nous share in sensible [things], but the only the nous has  understanding of both both the intelligible (noetic) and sensible, indeed, it becomes a seer of both objects and their logoi.

2,45. Αἴσθησις μὲν καὶ νοῦς μερίζονται τὰ αἰσθητά· νοῦς δὲ μόνος ἔχει τὰ νοητά· καὶ γὰρ τῶν πραγμάτων καὶ τῶν λόγων ὁ αὐτὸς γίνεται θεατής. [Muyld, Evag 20, pp. 59-59]

[S1] Τα αισθητηρια και ο νους διαμεριζουσι {̣} τα αισθητα ο δε νους μονος εχει επιστημην των νοητων οτι και των πραγματων και των λογων των πραγματων εποπτης εστιν.

II,46.  THE art apart from the artisan contains his work; and the wisdom of God contains all.  And just as one breaks [the artist's] work who separates art from artisan by speaking, so also one who in his thought separates wisdom from God destroys all. 

2,46. Η του τεχνιτου τεχνη περιγραφει το εργον αυτου η δε του θεου σοφια περιγραφει το παν? και ωσπερ ο αφοριζων την τεχνην του τεχνιτου διαλυει το εργον αυτου ουτως και ο τολμων εν τηι διανοιαι αυτου αφοριζειν την του θεου σοφιαν αυτου φθειρει το παν.

II,47. THE Trinity is not reckoned among the contemplation of sensible or intelligible [things], and still less is it counted among objects: because the former is one quality and the latter are creatures; whereas the Blessed Trinity alone is essential knowledge. (cf. Letter 28 Frk. P. 586, l. 9-11)

2,47. Η αγια Τριας ουκ ελλογειται εν των αισθητων τε και των νοητων θεωριαι? τα μεν γαρ εστι φθαρτα τα δε δεκτικα της παραλλαγης, η δε αγια τριας μονη γνωσις ουσιωδης εστι. [S¹ The holy Trinity 24 is not counted with the contemplation of the sensibles25 and the intelligibles, because those are corruptible26 and these are susceptible to changes; but only the Holy Trinity is essential knowledge.]

II,48.  THE nous,  if it advances in its own path, meets the holy powers; but if it [advances] in that of the organon of the soul, it falls on demons. 

2,48. ^[163] Ει ο νους εν τηι ιδιαι οδωι τρεχει συνανται ταις αγιας δυναμεσι, ει δε εν τηι των του σωματος επιθυμιων οδωι συνανται τοις δαιμοσι.

II,49. HE who is first to take the ear of grain is the first of those who have the grain; and he who takes the second ear is the first of those who have the first ear; and he who takes the third ear is the first of those who have the second ear; and so on with all the others, until the one who abandons [both] the last ear and first - he who ultimately lacks the power of the grain. 

2,49. Ος προυλαβε τον του κοκκου σταχυν πρωτευει τουτων οι ελαβον -- τον κοκκον καο ος ελαβε τον δετερον σταχυν πρωτευει τουτων οι ελαβον τον τριτον -- κοκκον και ουτως εστι διαδοχη -- -- -- εως την του κοκκου δυναμιν υψωθηναι.

II,50.  WHEN those who give birth will have ceased to give birth, then also the guardians of the house will tremble; (Eccl 13:3) then also the two heads will decorate with rose and linen. (? Cf Esth. 1:6) 

2,50. ^[165] Οταν αι τικτουσαι παυσωνται τεκειν τοτε και οι του οικου φυλακες κινηθησονται και οι στυλοι αυτου ασθενησουσιν και κλιθησονται? τοτε και -- αι δυο κεφαλαι ροδον και βυσσον περιδεθησονται.

II,51.  THE chariot of knowledge - (these are) fire and air; but the chariot of the ignorance - air and water. 

2,51. Αρμα της γνωσεως το τε πυρ και ο αηρ αρμα δε της αγνοιας ο αηρ {} τε και το υδωρ.

II,52.  AMONG demons, one kind are called the knowers of intelligible [things] and the others have also received the knowledge of the intelligible. 

2,52. Των δαιμονων ? οι μεν τα νοητα γνωστικα ελεγον οι δε την του γνωστου γνωσιν αφειλον αυτου.

II,53.  THERE is only one who is is adorable, he who solely has the sole [-begotten].

2,53. Εις μονος προσκυνητος ο ων μονοειδως.

II,54.  KNOWLEDGE - it is not in the regions of ignorance that it advances, but in the regions of knowledge. 

2,54. Η γνωσις ου τρεχει εν τοις της αγνοιας αλλα εν τοις της γνωσεως τοποις.

II,55.  SOME have attracted ignorance to themselves by their will, and others involuntarily.  The second are called captives, and first are named captors: the captors have come, and they have taken captives. (Job 1:15; cf.(?) Eph. 4:8) 

2,55. Των λογικων οι μεν θεληματι αυτων την αγνοιαν προσειλκοντο οι δε ου θεληματι αυτων? και οι μεν δευτεροι αιχμαλωτοι λεγονται οι δε πρωτοι αιχμαλωτιζοντες αφ' ων ο σωτηρ ημων ηιχμαλωτευσεν αιχμαλωσιαν {Εφ 4.8}.

II,56.  THE nous teaches the soul, and the soul the body; and only  the “man of God” (Deut 33:1) knows the man of knowledge.

2,56. Ο νους ουν ? διδασκει την ψυχην, η δε ψυχη το σωμα και μονος ανθρωπος του θεου τον της γνωσεως ανθρωπον γιγνωσκειν δυναται.

II,57.  WE have learned that there are three high altars: of which the third is simple and the two (others) are composite.  The wisdom which concerns the second altar makes known the wisdom of the third, and that which concerns the first altar is prior to that which is in the second. 

2,57. Τρια θυσιατηρια ? του υψους μανθανομεν οτι εστιν, ων το μεν μονοειδες και ασυνθετον τα δε δυο αλλα συνθετα.

II,58.  TO those who now dwell in the width have been given the three altars; but for those who (reside) in the length and in the depth, (cf. ? Eph 3:18) it is in the world to come that they will be given. 

2,58. Τοις τονυν εν τωι πλατει οικουσι δεδοται τρια θυσιαστηρια, τοις δε εν μηκει τε και βαθει οικουσιν εν τωι μελλοντι αιωνι δοθησεται. ?

II,59.  “THE just judgement” (2Th 1:5) of our Christ, is known by the fact of the transformation of bodies, of regions and of worlds; his forbearance, (makes known) those who struggle against virtue, and his mercy, especially those who are objects of his providence, without their being deserving. [p85]

2,59. ^[173] Μαρτυρες της του κυριου ημων Χ. μακροθυμιας εισιν οι τηι αρετηι αντικειμενοι, κηρυκες δε του μεγαλου ελεους αυτου ων προνοει αναξιων.

II,60. THE table of the Christ is God, and the table of those who are exalted is the incorporeal and corporal nature. 

2,60. Η του Χ. τραπεζα εστιν ο θεος ο πατηρ, τραπεζα δε των αδελφων αυτου εν ελεει εστιν αυτος προς τον πατερα αυτου.

II,61.  THE contemplation of the incorporeals which we knew in the beginning without matter, we now know linked to matter; but that which concerns bodies we have never seen without matter. 

2,61. Τηνπρωτην θεωριαν την πνευματικην εν ταις αγιαις δυναμεσιν ορωμεν την δε δευτεραν την φυσκην εν τοις ανθρωποις.

II,62.  WHEN the noes receive the contemplation that concerns them, then the entire nature of the body will also be withdrawn; and thus the contemplation that concerns it will become immaterial. 

2,62. ^[175] Οταν οι των αγιων νοες δεξωνται την θεωριαν αυτων τοτε και η των σωματων παχυτης εκ μεσου αρθησεται τε και η ορασις λοιπον πνευματικη εσται.

II,63.  AMONG (different kinds of) knowledge, the one will never become material, and the other never immaterial; but that which is material will also be able to become immaterial. 

2,63 Των γνωσεων αι μεν εισιν ανυλοι, αι δε εν υλαις γιγνωσκοται? η δε της αγιας τριαδος γνωσις πασας υπερβαλλει.

II,64.  AMONG the beings some have been produced before the judgement,

and others after the judgement.

And as regards the subject of the first [beings], no one has provided information,

but as regards the subject of the second [beings], he who has been on Horeb has given an account. [p87]  [Partial Greek: Barsanuphius, PG 86, Ia, p. 893 A  (cf. Peterson B.N.J. IV, 1923, p. 6)]

2,64. Η παντων των γεγονοτων αποκαλυψις αγραφος εστι και εγγραφος? αγραφος μεν η παρα του πνευματος τωι αποκεκαλυμμενη, εγγραφος δε η δια του πνευματος εν Χωρεβ δεδομενη.

II,65.  BY those who have attained to the perfect achievement of evil it is possible for us to understand the multitude of worlds that have been produced; indeed, it is not possible that we could accomplish all in one stroke in ignorance, because this is not (possible), not at all in knowledge. 

2,65. Απο τουτων οι θεληματι αυτων εις την τελειον κακιαν ηλθον μανθανομεν το μεγεθος της του θεου μακροθυμιας, και απο τουτων οι αγαθωι θεληματι αυτων αγωνιζονται εις το κατορθουσθαι τοις καλοις μανθανομεν το υπερπερασσευον του κυριου ημων ελεος.

II,66.  THE genesis of bodies - it is not the genesis of the logikoi which it makes known: rather it introduces the nature of names; and the composition of the former demonstrates the difference in rank of the latter. 

2,66. ^[177] Εν ταις της των σωματων αυξησεως διαφοραις ορωμεν μυστηριον της διαφορας της των λογικων αυξησεως και εν τωι φυσικωι της συνθεσεως αυτων την διαφοραν της διαταξεως τουτων.

II,67.  INSEPARABLE will become the separate when they will receive the contemplation of things that have separated them. 

2,67. Οταν οι ανθρωποι εν τηι των ουκ εσχισμενων θεωριαι γενωνται και ουτοι ανευ σχισματος εσονται μετ' αυτων.

II,68.  IT is said that those on high possess light bodies, and those below possess heavy [bodies]: and above the former are others who are lighter than they; while below the latter are those heavier than they. 

2,68. Ανω λεγονται οτι εισιν οι κεκτηνται σωματα ? ταχεα και φωτεινα κατω δε οι κεκτηνται σωματα βαρεα κατω δε τουτων οι κεκτηνται σωματα σκοτεινα και ακαθαρτα.

II,69.  IT is not the first distinction of the logikoi and the genesis of bodies that the Holy Spirit has made know to us; but it is, rather, the present distinction between the logikoi and the transformation of bodies that He has revealed us. 

2,69. Το αγιον πνευμα δια Μωσεως ου περι της των ουρανιων διαφορας απεκαλυψεν ημιν αλλα περι της των εν τουτωι τωι κοσμωι γεγονοτων διαφορας εμηνυσεν ημιν.

II,70.  IF God has done everything with wisdom, (Ps 103:24) there is nothing created which does not bear, each in its particular way, the imprint (“symbol”) of lights. 

2,70. Ει ο θεος παντα α εκτισεν εν σοφιαι εκτισε ουδεν εστι των αυτωι εκτισμενων ο μη καθ' εν εκαστον λυχνιου τυπον παριστησι.

II,71. THE contemplation of incorporeals remains in the non-descended; as for that which concerns bodies, it appears partly capable of descent and partly incapable of descent. 

2,71. ^[179] Η των ασωματων θεωρια ουκ αναγεται και καταγεται η δε των σωματων θεωρια καταγεται τε και αναγεται.

II,72.  IF the knowledge of those who are not expelled in one stroke is primary, it is evident that light bodies preceed heavy ones. 

2,72. Ει η των πνευματικων γνωσις προτερα και τιμιωτερα εστι της των σωματικων γνωσεως δηλοντι και τα σωματα αυτων ταχεα τε και φωτεινα παρ' εκεινα.

II,73.  JUST as He Who, by His Word has given us a revelation concerning matters of the world to come, it is not concerning the genesis of bodies and the incorporeals that He has made His exposition to us: similarly also, he who taught concerning the creation of this world - it is not the passage of bodies and the incorporeals that he has made known, but he exposes their distinction and their  transformation.  

2,73. Ωσπερ ος τωι λογωι αυτου περι των του μελλοντος αιωνος πραγματων απεκαλυψεν ημιν ου περι σωματων και ασωματων διηγησατο ουτως και περι της τουτου τον κοσμου γενεσεως γνωριζων ημιν εν ορει Σινα ου περι του του μελλοντος αιωνοςκαλλους απεκαλυψεν ημιν.

II,74.  WHO has known the first distinction and who has seen the creation of bodies and these varied worlds, in which some holy powers have fed and which have exerted a blissful royalty? 

2,74. Τις διενοηθη τον πρωτον αφορισμον και τις εγνω την πρωτην κινησιν και οπως οι λογικοι δια των κοπων αυτων επαναστρεφουσιν προς την κληρονομιαν αυτων.

II,75.  AS much as the judge has judged those to be judged, so much also has he made worlds; and he who knows the number of the judgements knows also the number of worlds. 

2,75. Η των λογικων παραβασις ηναγκασε τον θεον γενεσθαι αυτοις κριτην. οι δε τελειουντες τα δικαια της της νιοθεοιας αγαπης επαναστρεφονσι προς την κληρονομιαν.

II,76.  JUST as varied [states?] orders distinguish the logikoi of one order from another, so also the places which suit the bodies and are joined to them [also distinguish the logikoi]. 

2,76. Ωσπερ αι της καταστασεως διαφοραι χωριζουσιν τους λογικους αλληλων ουτως και αι της πολιτειας αυτων διαφοραι χωριζουσι τα σωματα αυτων απ' αλληλων.

II,77. [IN] the last judgement  it is not the transformation of bodies that will be made manifest; rather, it will make known their destruction.

2,77. Η εσχατη του δικαιου κριτου κρισις ουκ αλλοιωσιν των σωματων ποιησει αλλα την παχυτητα αυτων εκ μεσου αρει επιδιδουσα αυτοις δυναμιν ωστε οια τε ειναι επιμειναι εν τηι κληρονομιαι η της κατακρισεως η της βασιλειας των ουρανων.

II,78.  EACH of the orders of celestial powers has been constituted either completely of superiors or completely of inferiors, or again of superiors and inferiors. (MANY SOURCE SUGGESTIONS)

2,78. Εκαστον ταγμα των ουρανιων δυναμεων η ολον εκ των κατω η ολον εκ των ανω η εκ των ανω και εκ των κατω συνεστηκε.

II,79.  THAT which advances to knowledge approaches the excellent change of bodies; but that which (advances) to ignorance advances to the bad change. 

2,79. Ο εν τηι της γνωσεως οδωι τρεχων εν ανακαινωσει καθ' εκαστην ημεραν τρεχει, ο δε εν τηι της αγνοιας οδωι τρεχων απο της καταστασεως αυτου μακραν γινεται.

II,80.  VARIED is the contemplation of this organon of the soul;highly varied is that of the organa of the celestial [beings], and more [varied still] than the latter is the contemplation which concerns the logikoi, because the former are habitations of Knowers, and the latter are susceptible of the Blessed Trinity. 

2,80. Διακρισεως μεν εστιν η του της ψυχης οργανου θεωρια πολλων δε διακρισεων η των πνευματικων οργανων θεωρια μαλλον δε παρα ταυτα η των πνευματικων αυτων θεωρια διοτι δεκτικη εστι της της αγιας τριαδος γνωσεως.

II,81. KNOWLEDGE has engendered Knowledge, and it engenders the knowers at all times. 

2,81. Η γνωσις την γνωσιν τικτει και αυτη εκτενως τους γνωστικους τικτει εις το γιγνωσκειν.

II,82.  IT is not the bodies of the spiritual powers , but only those of souls which are naturally suitable to feed the world that is similar to them. 

2,82. Κατα την των λογικων διαφοραν εστι και η των τροφων διαφορα εν τοις κοσμοις αυτων.?

II,83.  JUST as the senses are changed by receiving different qualities, so too the nous is changed [by] constantly gazing at [richly-]diverse contemplations. [Syriac (S2) has through the contemplations]

[S1] Just as in the organs of sense, the senses are changed by different qualities and colors, so too the nous is changed when it gazes upon different contemplations

2.83 Ὥσπερ αἱ αἰσθήσεις ἀλλοιοῦται διαφόρων ἀντιλαμβανόμεναι ποιοτήτων, οὕτω καὶ ὁ νοῦς ἀλλοιοῦται ποικίλαις θεωρίαις ἐνατενίζων ἀεί. [Hr-nfg 230=E7]

[S1] Ωσπερ εν τοις αισθητηριοις η αισθησις ταις των ποιοτητων τε και χρωματων διαφοραις μεταβαλλεται {ποιουται} ουτως και ο νους μεταβαλλεται {ποιουται} εις τας των θεωριων διαφορας επιβλεπων.

II,84.  THERE was a time when the Lord was judge only of the living; but there will never be a time when he will judge only the dead; and there will be again a time when he will judge only the living.  (cf.Acts 10:42; 2Tim 4:1; 1Pe 4:5)

Σ1 2,84. Ην οτε ο κυριος ημων των ζωντων μονον ην κριτης αλλ' ουκ εσται οτε των νεκρων μονον κριτης εσται? εσται δε αυτις οτε των ζωντων μονον κριτης εσται.

II,85.  IF the living are receptive of increase and decrease, it is thus evident that these are they who are opposed to those who are dead [and] who [also] receive these same things.  And if this is so, then there will again be new and varied bodies, and worlds will be created which are suitable to them.

Σ1 2,85. Ει οι ζωντες της τε αρετης και της κακιας δεκτικοι εισιν δηλον οτι οι εναντιως τουτοις εχοντες νεκροι εισιν οι ποτε κατα την αυτων προαιρεσιν της ζωης εξεπεσον.

II,86.  THOSE who are outside - their bread is not showbread, and their drink is full of flies; but those who are inside - their bread is showbread, and their drink is unspoiled. (cf. Ex 25:50; Heb. 9:2)

2,86. Ων η ? αναστροφη εξωθεν εστιν τουτων ο αρτος ουκ εστι προθεσεως και το ποτηριον αυτων μυριων πληρες? ων δε η αναστροφη εσωθεν εστιν ο αρτος προθεσεως και το ποτηριον αυτων αβλαβες.

II,87.  TEMPORAL is the movement of bodies, but timeless the transformation of the incorporeals.

2,87. Χρονου μεν εστιν η των σωματων κινησις αχρονος δε η των ασωματων τροπη.

II,88.  THE contemplation of this sensible world -  it is not only to men that it is given as nourishment, but also to reasoning natures.

2,88. Η τουτου του κοσμου του ορατου θεωρια ου μονον τοις ανθρωποις εις τροφην δεδοται αλλα και τοις αλλοις λογικοις

II,89.  HE who alone is seated at the right of the Father alone has knowledge of the right. (Ps. 109:1; Acts 2:33)

2,89. Ος μονος καθηται εκ δεξιας του πατρος αυτος κεκτηται την της δεξιας γνωσιν.

II,90.  THEY who have seen the light of the two luminaries, (?Mt. 17:3; Mk 8:4; Lk 9:30)  are those who have seen the first and blessed light, which we will see in Christ, when by an excellent change we will rise before him.

[Are the luminaries Moses and Elijah at the transfiguration? cf. IV.23]

2,90. Οι εωρακοτες το των δυο πνευματικων λαμπαδων φως αυτοι αξιωθησονται οραν εκεινο το πρωτον φως το των μακαρισμων ο ορωιμεν τηι του κυριου ημων Ι. Χ. χαριτι αξιωθεντες της των σωματων ημων ανακαινωσεως.

The End of the Second [Century]