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) knowledges 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 where wings of its apatheia will provide 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]2.6

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 [our] sensing them, but more desirable than them is their contemplation.  But, because the senses do not reach knowledge because of our infirmity, the latter is considered superior to the former, that has not again been reached.. 

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]2.10

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 for 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 genesis of reasoning nature, and the second suffices for its conversion, as well. 

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 in the same world, which is theirs.  And those that 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 the reasoning nature will receive the contemplation which concerns it, then also all the power of the nous will 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 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, similarly the 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 which concerns 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, which in the beginning was immaterial, in the end, through matter the Creator has revealed the nature of the logikoi. 

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 knwn 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. ta\ nohta/ the intellections cf. 2.45] of all those over whom they have also been made guardians [?received rule]; 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  (is received) 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 .

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] 2.32

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 intelligible objects  [hazily? heavenly?] ; with hearing it receives the logoi which concern them; the odor that is a stranger to deceit delights the nose, and the mouth receives the flavor of the latter; by the manner of touching it it is confirmed, by grasping the exact demonstration of objects. (cf.Origen, D.Prin. I,1,9)

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] 2.35

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 has been left there and the same (one) will be found there. 

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 partake of sensible [things]; but the nous  alone has the intellection of the intelligible, and it thus becomes a viewer of objects and of 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] 2.45

II,46.  THE art apart from  the artisan contains his work and the wisdom of God contains all.  And just as one who with words separates the art from the artisan breakshis work, so also one who in his thought separates wisdom from the God accompanying it 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 the first to have taken the ear of grain is the first of those who have the grain; and he who has taken the second ear is the first of those who have the first ear; and he who has taken 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 the last ear and first, he who has not, as last, 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].