Kephalaia Gnostica

(§ II,1 - II,90)

 Based on: Man, Body and Soul, BNF FR 135, Barthol. Angli., On the Prop's of Things,  fol. 65.  15th c. (image modif.)

Translation by Luke Dysinger,O.S.B. (translation in public domain)
Note that the the majority of the Greek text below is  Frankenberg’s retroversion from the [UNRELIABLE!] Syriac S1 MS. This text  should be used with extreme caution: it is NOT the basis for the English translation, which depends principally on Guillaumont’s Syriac S2 version (of which no one has attempted a complete Greek retroversion) and assorted Greek fragments [1] 











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 of Christ (Eph. 3:10) which he employs and which served in the creation of the worlds; but in the knowledge that concerns the logikoi, we have been instructed concerning [Christ] himself.

On the  “knowledge of second nature employed by Christ in the creation of  “bodies and worlds: KG 3.26. For first and second natural contemplation: Cf. KG 2.3; KG 2.13; KG 2.21; KG 3.61.  On second and third contemplations cf. KG 3,21.

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 [types] of knowledge is knowledge of the Monad and of the Unity, and older than all natural contemplation is spiritual knowledge: indeed, the former comes forth before the Creator, and it arises with the nature that accompanies it.

KG 2.21.  As above, (KG 2.2.) for first and second natural contemplation: Cf. KG 3.61.  On the second and third contemplations Cf KG 3,21.  On the second and third transformations: KG  2.4

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 what 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 from all these to knowledge of Blessed Trinity.

Thoughts (Peri.Log.) 29: After (1) praktike the “wings of apatheia” (2) lead the soul to knowledge; then the ”wings of the dove” raise the soul to (3) contemplation of the ages and (4) rest in  knowledge of the 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 the soul of that which is, and those who know the body 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, with God, has triumphed and has departed from the body will be in the regions of  knowledge where the wings of its apatheia will give it rest (cf. Pss. 55:6, 17:8; 36:7. etc.)

Cf. Sch, 2 on Ps. 54.7; Thoughts (Peri.Log.) 29: KG 3.56 (as above on KG 2.4) the “wings of the dove” raise the soul to contemplation of the ages and rest in knowledge of the Trinity.  Plato Phaedrus 246a-254e: contemplation of beauty gives the soul wings

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 .[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.



II,7.  THE the soul's heirs after death, are those who have been of assistance to it either for virtue or for vice. (cf. Heb.1:14)

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 43.3, Sch 155 on Prov. 17.6a.; Sch. 8 On Ps 9. 18; Sch. 4 On Ps 64.10;

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?

Cf. Prak. 49 & 79; KG 2.15. Gregory of Nyssa teaches that the soul is healed by contemplating the thoughts (noemata) contained in the Lord’s Prayer, (On the Lord’s Prayer 4).  cf ; Evag. Prayer, 86; .83-85.

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.  DELIGHTFUL are things that approach us through the senses, but [even] more delightful is their contemplation.  But, because sensation does not attain knowledge due to our weakness, [sensation] comes to be esteemed as superior to [knowledge] not attained. Cf. Sch 15. on Eccl. 3.10-13. (?cf. Letter 42? )


[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 thus [also] said to be His right hand.  For although his hand receives increase and diminution, this does not apply to the right hand.

In Evagrius exegetical texts the term hand may describe either the provident angels (Sch 7 on Ps 16. 13) or the providence they administer (Sch 1. on Ps 94.4); while God's right hand designates Christ (Sch 19. on Ps 17.36).

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.  FIRST natural contemplation nature suffices for understanding the existence of reasoning natures, and the second also suffices for its return.

For first and second natural contemplation: cf.  KG 2.2; KG 2.3; KG 3.61.  On second and third contemplations cf. KG 3,21.  Cf. Prayer 58.

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 equivalent bodies are not in the same knowledge, but are, rather, in the same world.  But those who are in the same knowledge are in equivalent bodies 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 of itself, then all the power of the nous will also be perfected.

Cf. KG 2.9.  On knowledge that heals the nous: KG 3.35.  On the nous:that contemplates its own light: cf. KG 1.74;  KG 1.81; Sc.Prov.258; On Pr. 74 & 75.; P.Log. 40 & 42; Skem 24;  23;  27.

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 is and will come to 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 concerning the logikoi are: the destruction of worlds, the dissolution of bodies, and the abolition of names; while equality of knowledge remains, according to 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 it has appeared with the constitution of the nature. 

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 older than duality, and the knowing nature [is older] than 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] later the Creator has revealed the nature of the logikoi by means of matter.

Prior to the creation of matter contemplation of the logikoi, (reasoning beings) was immaterial, since the logikoi were pure nous. God then bestowed material bodies that revealed their good or evil natures; and God continues to do so in subsequent judgments of each one. KG 3.47; 3.51. Cf. Sch. 8 On Ps 1.5; KG 3.48; 3.50; .Sch. 275 On Prov. 24.22

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 not one being among them that provides information concerning His nature.

No created thing can reveal the essentially good nature of God: KG 1.3; KG 1.1.  Cf. KG  2.2; 2.3;

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 Christ.

Sch 4 On Ps 88.2; Sch 13 On Ps 25.2; Sch 7 On Ps 44.2-3; Sch. 10 On Ps 104.15. Cf. Sch 2 On Ps 9.5; Sch 4 On Ps 17.7

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 the image of God.

Although incorporeal nature was created in the image of God (Sch 4 On Ps 38.6)Christ alone is the true temple of God, of which created beings are secondary reflections (cf. Sch 4 On Ps 17.7)

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 received names in common with others.

Christ has the epinoia (title or name) of both father and mother: Sch. 210 On Prov. 20.9.

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. (cf. Mk 4:28-31; cf. Sch. 5 on Ps 134.7; cf KG 2.49)

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, Lk.3:17), the symbol of the world to come is amber which will attract the straw to it.

Straw (or grass - chortos) and stubble (kalame) symbolize vice and sin (Sch 3 on Ps. 17 8-9; Sch 2 On Ps 36.1; Sch 2 on Ps 96.3, etc.); They are ignoble foundation-materials that Paul says will be be tested in fire: (1 Cor 3.12-13) and which Evagrius says will be consumed by the fire Christ came to cast upon the earth: (Lk. 12.49); Sch 18 On Ps 36.20; Sch 4 On Ps 91.8)

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 sees some visible thing, does not see the totality: but the intelligible eye either does not see, or else when it sees, it immediately surrounds what it sees from all sides. 

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 possesses the soul when it is entirely mixed with the light of the Blessed Trinity.

On the light of the nous and its possible origins: cf. KG 1.35, 1.74; 1.81, 2.29; 3.44, 3.52, 5.15; Sch.258 on Prov. 23.22 ; Prak. 64; Gnost. 45Prayer 75; Thoughts/Peri.Log. 17, 39, 40, 42; Skem. 2, 42325, 27; Letter 39.5; Antiret. 6.16.

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. KG 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 exercise 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.  Those who belong to the first nature receive the first and the second lives; 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], but rather their power that feed bodies; so it is not occurrences, but rather their contemplation that make the soul grow.

[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 are corruptible in potential, and the second are [corruptible] in potential 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 itself, 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, too, possesses five spiritual senses with which it senses the substances presented to it.  Vision shows it simple, intelligible objects: hearing receives the logoi that concern them; fragrance that is a stranger to deceit delights the sense of smell; and the mouth receives the flavor of the latter; the [sense of] touch confirms it 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 who see intelligible objects that the true logos concerning them has been confided: and those to whom their logoi have been confided do not [necessarily] see their objects.  But those who obtain both of these distinctions are called first-born of their brothers. (Rom 8:29)

Here Evagrius praises the ability to contemplate both sense-experiences (pragmata) and their inner, divine meanings (logoi).  Evagrius echoes Origen who also quotes Rom.8.29, describing the Christian who is able to praise both the creature and at the same time  “see how it shall [...] restored to the glorious liberty of the children of God (Rom 8.19,20). This Christian says Origen,  “rises to a blessedness beyond those Paul calls 'Gods' Origen Contra Celsum, Bk 8 ch 5.  Cf. Evag. Prayer 122: “Blessed is the monk who regards every human being as God, after God.” Cf Evag. Maxims 2.23.

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 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.  WHOSE is the nature in the days before the Passion, and what is the knowledge of Holy Pentecost?

Evagrius explains the significance of Pentecost in KG 4.54, contrasting it with the Tower of Babel (KG 4.53).

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 will come to the holy Pascha, and who will know the Holy Pentecost? 

For the significance of Pentecost: KG 4.54.

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.

See KG 1,23  for the angelic "bread" of spiritual knowledge of which only certain saints partake. As Bunge notes (Briefe, 352) Evagrius interprets the spiritual  “chalice in two ways.  While it can refer to spiritual knowledge of corporeals and incorporeals as well as the logoi of providence and judgment (Sch.104 on Prov 9.2; Letter 29, 1-2; cf. Ad Monachos 114), it seems in this context to refer the "mixed cup" of sinners and saints that will be "unmixed" in the world to come (Sch 3 On Ps.74.9).  See also KG 5,32.




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. Cf. Evag Prayer, 57-58.; KG 2.30.

[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 who separates art from artisan by speaking [thus] breaks [the artist's] work, 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 a composite 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 that advances in its own path meets the holy powers; but if it [advances] in that of the instrument of the soul, it falls on demons. 

The nous is capable of contemplation, where angels are met (Prak 56); whereas the soul is subject to passion aroused by the demons. Explained in Sch 2 on Ps 107.3(1): v.3.  Awake, psalter[y] and harp; I will arise at dawn; “And the nous rejecting ignorance is ‘raised up’, [likewise] the soul [rejecting] vice.  But I call ‘soul’ the portion of the soul subject to passion, which is the thumikon and the epithumetikon.  On the fate of the soul see also: Sch 8 in Ps 1.5.(1) Sch.4 on Ps 3.7; Sch. 275 on Prov. 24.22

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.

2. τοῦ νοῦ μὲν σύμβολόν ἐστι τὸ ψαλτήριον, τῆς δὲ ψυχῆς ἡ κιθάρα. καὶ νοῦς μὲν ἐγείρεται ἀποβάλλων ἄγνοιαν, ψυχὴ δὲ κακίαν· ψυχὴν δὲ λέγω τὸ παθητικὸν μέρος τῆς ψυχῆς, ὅπερ ἐστὶ τὸ θυμικὸν καὶ τὸ ἐπιθυμητικόν. [= Pitra 107:3(1)]



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.  (Cf. KG 2.25; KG 2.26)

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 12:3) then also the two heads (?of the pillars of the Temple-1Ki 7:41; ) will decorate with rose and linen. (Cf Esth. 1:6; wedding decorations)

In Homily 13 on Exodus Origen identifies the the color red with both the fire of right teaching , and purifying fire in the age to come (3).  Twisted linen represents "abstinence, vigils, and the exertion of meditation" (5).  Linen is similarly a symbol of purity in Homily 4 (6.3) on Leviticus, and of Christ's incarnation (Homily 9.(2.3) on Leviticus) .

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.

This is an allusion to angelic knowledge versus demonic ignorance.  In  KG 1.68  Evagrius explains that angels are composed of fire and nous, while demons are of made frozen air and thumos.  Also KG  6.25; Scholion 60 on Prov. 5.9.

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] while others have obtained [or stolen] 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].

Evag.: Sch 5 On Ps 131.7(2): We adore the flesh of the Savior not because of its nature, but because the Christ is in it. The flesh is adorable because of the Christ; the Christ [is adorable] because of God the Word within him.”

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)

Demons who choose ignorance make their captives ignorant: cf. Ad Mon 23-24:: Sch 7 On Ps 11.2.  Christ does the opposite: He raises his captives [...] from vice and ignorance to virtue and knowledge (Sch 13 On Ps 67.19)..

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 other two 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.  [In Sch. 4 On Psalm 25 Evagrius defines the nous as a reasoning altar .  In that scholion he describes several of its functions, including contemplation of corporeals and incorporeals.  These probably correspond to the first and second high altars of this kephalaion, with contemplation of the Blessed Trinity as the third.

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



II,58.  THE three altars have been given to those who now dwell in the width; but those who dwell in the length and in the depth, (cf. ? Eph 3:18) will be given [the altars] in the world to come. [for Evagrius “wideness” is the effect on the nous of true gnosis Sch 19 on Ps 17; and (on the heart) of the “logoi of the commandments” Sch. 14 on Psalm 118.

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 made known by the fact of the transformation of bodies, of regions and of worlds; his forbearance, [is made known] by those who strive against virtue; and his mercy, especially by those who are the undeserving recipients of his providence. [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 (Lk 22:30) 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 [while] 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 bodies will also be withdrawn; and thus the contemplation concerning nature 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 come into being before the judgement,

and others after the judgement.

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

but he who has been on Horeb has given an account of the second [beings] [p87] 

2,64. [s1] 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.

Περὶ μὲν τῶν προτέρων ὁ μηνύσων οὐδείς, περὶ δὲ τῶν δευτέρων ὁ ἐν Χωρὴβ ἐξηγήσατο. [Partial Greek: Barsanuphius, Let.600. PG 86, Ia, p. 893 A  (cf. Peterson B.N.J. IV, 1923, p. 6)]



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 come into being; indeed, it is not possible for us to attain to perfect ignorance all at once, because it is not possible to attain [all at once to perfect] 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 the logikoi does not make known the genesis of bodies, 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.  THE separate will become inseparable when they receive the contemplation of the 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 coming into being of bodies that the Holy Spirit has made know to us; rather, it is the present distinction between the logikoi and the transformation of bodies that He has revealed to us. 

2,69. [s1] 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.

Τὸ Πνεῦμα τὸ ἅγιον οὐ τὴν πρώτην τῶν λογικῶν διαίρεσιν, οὐδὲ τὴν πρώτην οὐσίαν τῶν σωμάτων ἐξηγήσατο [Bars. Let. 600]



II,70.  IF God has done everything with wisdom, (Ps 103:24) there is nothing created that does not each bear the imprint [“symbol”] of luminaries. 

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 undescended; but 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 immediately expelled is primary, it is evident that light bodies precede 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 [indeed] revealed to us matters concerning the world to come, so He has not explained to us the coming into being of bodies and incorporeals. And in the same way He who has taught us concerning the creation of this world has not made known the passage of bodies and incorporeals: rather, he has explained their distinction[s] and their  transformation[s].  

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 coming into being of bodies and these varied worlds, on which some holy powers have been fed and which have ruled over a blessed realm? 

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 orders distinguish the logikoi from one another, so also the places that 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. THE last judgement will not manifest the transformation of bodies; 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 those above or completely of those below, or of those above and those below.

2,78. Ἕκαστον τάγμα τῶν οὐρανίων δυνάμεων, ἢ ὅλον ἐκ τῶν κάτω, ἢ ὅλον ἐκ τῶν ἄνω, ἢ ἐκ τῶν ἄνω καὶ ἐκ τῶν κάτω συνέστηκε. [PG 4]

[S1] 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 towards knowledge approaches the excellent transformation of bodies; but that which [advances] towards ignorance approaches the evil transformation. 

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 [still] more [varied] than the latter is the contemplation that concerns the logikoi, because the former are habitations of Knowers, and the latter are receptive 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 always engenders the Knowers. 

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



II,82.  IT is not the bodies of spiritual powers,  but only [the bodies] of souls that are naturally able to be nourished by 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 upon [richly-]diverse contemplations.

The nous is stamped or imprinted by diverse contemplations and temptations (Thoughts/Peri.Log.2). Only elevated, uniform contemplations do not imprint or change the nous: sch. 1 on Psalm 140:2(1) ; Skemmata 6.

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.[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



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; 1Pt 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 the opposite of those who are dead 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 that are suitable to them.

On the creation of new worlds after successive judgments: Sch 275 On Prov. 24.22; Sch 8 on Ps 1.5. Cf scholia 1 on Ps 16.2; 5 on Ps 49.4; 4 & 4b on Ps 49.6; 8 on Ps 93.15. KG 3.483.503.51. also cf KG 1.111.65

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 human beings that it is given as nourishment, but also to reasoning natures.

Knowledge is the food of the soul: Prak. 56.; For virtues as food: (Great)Letter 64.52

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 [hand] of the Father - [He] alone has knowledge of the right [hand]. (Ps. 109:1; Acts 2:33)

For right as Monad and Unity (i.e essential knowledge) see KG 4.21. Cf. Sch. 19 in PS. 17.36 The one seated at the right of the Father - this one is called right [hand]; also Sch. 5 in Ps 44.5.3.the right hand of God is the Christ and [the] divine word in him. See also Sch 6 in Ps.47.11.3;  Sch.4  in Ps 73.11; Sch. 8 in Ps 79.18;

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

Sch. 19 in PS. 17.36. ιθ´.Ὁ ἐν δεξιᾷ καθήμενος τοῦ Πατρὸς, οὗτος καλεῖται δεξιά.

Sch. 5 in Ps 44.3 5.3 δεξιὰ τοῦ θεοῦ ἐστιν ὁ Χριστὸς καὶ θεὸς λόγος ἐν αὐτῷ



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

The two luminaries are Moses and Elijah at the transfiguration. Cf. KG 4.23 & question on Kingdom of God vs. spiritual body of Christ]KG 4.41

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.



(Century of the Kephalaia Gnostica)




[1] See the first footnote to the First Century for details on sources of manuscripts and Greek Fragments.

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