Kephalaia Gnostica

(§ III,1 - III,90)

Based on: The cosmos, BNF FR 135, Bartholomeus Anglicus, On the Properties of Things,  fol. 285.  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.











III,1. THE Father alone knows the Christ, and the Son alone [knows] the Father, the latter as unique [?only-begotten?] in the Unity, and the former as Monad and Unity. (Mt.11:27). For unique see also KG 1,12;  2.3;  4,16.

3,1. Μονος ο πατηρ γιγνωσκει τον Χ. και αυτος ο υιος μονος γιγνωσκει τον πατερα· ουτος μεν ως μονοειδης μονος εν τηι μοναδι εκεινος δε κατα την της μοναδος ενωσιν.



III,2. THE Christ is he who alone has within himself the Unity and has received the judgement of the logikoi. (Sch 4-4b On Ps 49.6(2)

3,2. Χριστος εστιν εν ωι η μονας πασα ενεστι και την λογικης φυσεως ταπεινωσιν εδεξατο.



III,3. THE Unity is what is now known only by Christ, he whose knowledge is essential (Sch 7 On Ps 44.8(2-3)

3,3. Μονας εστιν ητις τανυν μονον υπο του Χ. γιγνωσκεται ου γνωσις συσιωδης εστιν.



III,4. IT is proper to angels that they are nourished at all times by the contemplation of beings, to men that they are not [so nourished] at all times; and to demons that they are not [so nourished] at proper or improper times. (Cf. Prak 56; Sch 22 On Prov. 2.12)

3,4. Των μεν αγγελων εστι το παντι χρονωι τρεφεσθαι ταις των οντων θεωριαις των δε ανθρωπων επι του καιρου των δε δαιμονων ουδαμως.



III,5. THE noes of celestial powers are pure and full of knowledge, and their bodies are lights which shine on those who approach them.

Like Origen. Evagrius believed the stars to be luminous angelic beings. For variations in the luminosity of stars KG 3.37 and KG 4.31; for their role in enlightening the ignorant KG 3.62 and 3.84; for their role in chastising the negligent KG 4.29 and KG 6.88.  Cf. Prayer 80.

3,5. Οι τε των ουρανιων δυναμεων νοες καθαροι εισι πληρεις της αληθινης γνωσεως και τα σωματα αυτων αυτων φως εκλαμποντα παρ' οις χαριτι αποκαλυψεις γιγνονται.



III,6. THE naked nous is that which, by means of the contemplation which concerns it, is united to knowledge of the Trinity. (Naked nous:Naked nous and epektasis: KG 1.65)

3,6. Νους γυμνος εστιν ος ετελειωθη εν τηι αυτου ορασει και ηξιωθη της της αγιας τριαδος θεωριας κοινωνωιν.



III,7. EACH of the changes is established to feed the logikoi and those which feed [on it] attain to the excellent change; but those which do not feed [on it] attain to the bad change.

3,7. Το των ανακαινωσεων διαφορον τουτο επιστευθη το τρεφειν τους λογικους, οι δε τρεφονται προς την αρετην πλησιαζουσι, οι δε μη τρεφονται εις τροπας υστερουσας μεταβαλλονται.



III,8. THE nous which possesses the last robe is that which knows only the contemplation of all the second beings.

3,8. Νους ος κεκτηται το εσχατον ενδυμα εστιν ουτος ος την δευτεραν θεωριαν την φυσικην εχει.



III,9. IN the world to come the bodies of ignorance will be surpassed, and those which will follow the change will receive an increase of fire and air; and these that are below will concentrate henceforth on knowledge, if ‘the houses of the impious receive purification’ (Prov.14:9) and that today and tomorrow’ the Christ ‘performs miracles and on the third day it is accomplished’. (Lk 13:32)

Evagrius describes the healing transformations leading to apokatastasis -, restoration of all to union with God. Evagrius interprets Prov. 14.9, cited here as meaning,, “They become pure in order to see God, for this is the blessed end reserved for every reasoning nature,”(Sch 136 On Prov 14.9) The demons, characterized by ignorance, freezing cold, and water (KG  6.25), will be changed for the better by the angelic elements of fire and air, (KG 1.68, )and will inexoribly be made to “concentrate henceforth on knowledge” (cf. Sch 135 On Prov 14.7).

3,9. Εν τωι μελλοντι αιωνι η των λογικων αγνοια τελευτησεται περισσευσει δε εν αυτοις η των διαφορων γνωσις εξ ων ευφροσυνη τε και λυπη ανατελει, ευφροσυνη μεν τοις σπουδαιοις λυπη δε τοις αμεελουσιν.



III,10. THE nous which is imperfect is that which again has need of the contemplation which is known by corporeal nature.

3,10. Νους ατελης εστιν ος ετι χρειαν εχει του πληρωθηναι εν τε τηι των φυσεων των κτισματων συνεσει και εν τηι πρωτηι θεωριαι ͅ ατινα εν τουτωι τωι οργανωι κτασθαι δυναται.



III,11. CORPOREAL nature has received the manifold wisdom (Eph. 3:10) of Christ; but of him it is not receptive. But incorporeal nature displays the wisdom of the Unity and is receptive of the Unity.

3,11. Την πολυποικιλον σοφιαν το του Χ. σωμα εδεξατο εν ωι ανετειλεν ημιν και η της αγιας τριαδος γνωσις.



III,12. THE perfect nous is that which is able to easily receive essential knowledge.

3,12. Νους τελειος εστιν ος την ουσιωδη γνωσιν ραδιως οιος τε ρστι δεχεσθαι.



III,13. WE have known the wisdom of the Unity, united to the nature that is below it; but the Unity itself cannot be seen, linked to some of the beings; and because of this the incorporeal nous sees the Holy Trinity in those which are not bodies.

3,13. Την της αγιας τριαδος σοφιαν δια της ςαταβασεως αυτης της προς την λογικην φυσιν εγνωμεν και εν αυτηι εδεξαμεδα τας αποκρυφους του πατρος αποκαλυψεις τε και τους τελειους νομους πνευματικους.



III,14. THE deficient soul is that whose power subject to passion inclines towards vain [things].

3,14. [199] Ψυχη ζημιωθεισα {υστερουσα εστιν ης η παθητικη δυαμις προς το μεταιον μετακλινει.



III,15. IF the perfection of the nous is immaterial knowledge, as it is said, and if immaterial knowledge is solely the Trinity, it is evident that in perfection there will not remain anything of matter. And if that is so, the nous, forevermore naked will come to vision of the Trinity.

On the immaterial nous at prayer: Prayer 119;

3,15. Ει η του νοος τελεοτης γνωσις πνευματικη εστιν ως λεγουσιν οι πατερες οτι ο στεφανος ατου εστιν η της αγιας τριαδος γνωσις δηλον οτι ο ταυτα υστερων μακραν απεστι της τελειοτητος.



III,16. THE perfect soul is one whose passible power acts according to nature.

3,16. Ψυχη τελειος εστιν ης η καθητικη δυναμις κατα φυσιν ͅ ενεργει.



III,17. THESE who have attained to immaterial contemplation, are also in the (same) state; but they are not those who are in the same state who are from now on also in immaterial contemplation. Indeed, it is possible that they are again in the contemplation that concerns the intelligibles, which also requires a naked nous , if it previously has also seen it nakedly.

3,17. Οι εν τηι πρωτηι θεωριαι γενομενοι και εν τι αρχικι καταστασει εστασιν οι δε εν τηι δευτεραι θεωριαι εν τηι δευτεραι θεωριαι εν τηι φυσικηι καταστασει εστασιν οι δε εν ταις της αρετης αναστοφαις καθεστωτες ρν τηι της καθαροτητος καταστασει εισι και τριτοι τηι ταξει ονομαζονται.



III,18. TORMENT is the fiery suffering which purifies the passible part of the soul.

3,18. [201] Βασανισμος εστιν η δια του πυρος λυπη η εν κρισει καθαριζουσα το της ψυχης παθητικον.



III,19. THE first and second contemplations possess in common that they [both] have a naked vision, but especially this: that one is immaterial and the other material.

For first and second natural contemplation: KG 2.2; KG 2.3;. KG 3.61 On the imprinting effect of diverse contemplations and temptations: KG 2.83; cf..Thoughts/Peri.Log.2, Prayer 57.& 58. Only elevated, uniform contemplations do not imprint or change the nous: sch. 1 on Psalm 140:2(1) ; Skemmata 6.

3,19. Ως η πρωτη θεωρια γυμνου νοος χρειαν εχει ουτως και η δευτερα θεωρια της γυμνοτητος αυτου καιπερ διαφερουσα της πρωτης τωι σκοπωι αυτης.



III,20. THE change of the organa is the passage of bodies to bodies, according to the degree of the order of those who are joined to them.

3,20. Η των εργαζομενων σωματων μεταμορφωσις εστιν ανακαινωσις επ του σαρκικου εις το πνευματικον κατα το της καταστασεως αυτων μετρον.



III,21. THIS is common to both second and third contemplations - that they are material: but especially this, that one has a naked nous and the same order; and the other is with bodies and in various orders.

As above on KG 3.19 for different contemplations and their effect on the nous.

3,21. Η δευτερα και η τριτη θεωρια καινως την των κτισματων γνωσιν κεκτηνται· η δε της ετερας προτερα νουν γυμνον κεκτηται.



III,22. THE first movement of the logikoi is the separation of the nous from the Unity that is in it.

3,22. Η πρωτη της λογικης φυσεως κινησις αφορισμος τωι νωι αυτης απο της ιδιας γνωσεως της εν αυτωι γενομενος.



III,23. THIS is common to all the worlds: that they are constituted of the four elements; but especially this - that each of them has a variation of quality.

3,23. Οι λογικοι οι υπο τον ουρανον κοινως μεν κεκτηνται τα τεσσαρα στοιχεια ιδιως δε την των ποιοτητων διαφοραν.



III,24. THE knowledge of the first nature is the spiritual contemplation which has served the Creator by making only the noes that are receptive of his nature.

3,24. [205] Η περι της πρωτης φυσεως των λογικων γνωσις θεωρια πνευματικη εστι ηι επεκτεινονται μετα την της αναστροφης αυτων τελειωσιν.



III,25. THE spiritual body and its opposite will not be (formed) of our members or our parts, but of a body. For the change is not a passage of members to members, but (the passage) of a an excellent or evil quality to an excellent or evil change. (1Cor 15:42)

3,25. Το πνευματικον σωμα ο ενδυσουσιν οι μεσοι λογικοι εν τηι εσχατηι ημεραι ουκ ουκ αλλο εστι παρα τουτο ο εκδουσιν αφθαρτον ορθιον και ευλογουν {cf. 1Sam 28·14}



III,26. THE knowledge that concerns the second nature is the spiritual contemplation which has served the Christ by creating the nature of bodies and the worlds from it.

On second natural contemplation and the  “manifold wisdom of Christ as the creative knowledge: KG 2.2. 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.


3,26. Η περι της δευτερας φυσεως γνωσις θεωρια πνευματικη εστι η εχρησατο ο Χ. και εκτισεν τους κοσμους.



III,27. FIRST natural contemplation is naturally made for the separation of the nous, and so that it will not be separated. Indeed, that which is taught is separable, but that which is seen to be known in the nous is shown to be inseparable.

Cf. Prayer 58 & 57 for contemplations that separate the nous from God.As above on KG 3.19 for the imprinting effect of diverse contemplations and temptations:

3,27. [207] Η πρωτη της φυσεως θεωρια σκοπος εστι της τε του νοος κινησεως και του ακινητου αυτου.



III,28. THE soul is the nous which, through negligence, has fallen from the Unity; and through its carelessness, has descended to the rank of the praktike.

3,28. Ψυχη αμαρτωλος εστιν ͅ ο νους ο δια την αμελειαν αυτου της της αγιας μοναδος θεωριας εκπεσων τε και χρειαν εχων δια πολλου πονου αξιωθηναι της αγιας τριαδος εικονος αφ' ης επεσεν. {207}



III,29. THE sign of the human state is the human body, and the sign of each state is the greatness of their forms, the colors, the qualites, the natural forces, the weakness, the time, the relative place, the increases, the modes, the life, the death, and what attaches to these things.

3,29. Της ανθρωπινης καταστασεως σημειον εστι το των ανθρωπων σωμα σκοποι δε της ενος εκαστου των ανθρωπων καταστασεως εισιν οιδε μεγεθος και σχημα και χρωμα, δυναμεις φυσικαι και ασθενεια, και χρονος και τοπος, και πατερες και αυξησις, και ποροι και τεχναι, και ζωη και θανατος και ποσον εστι γιγνωσκειν εν τοις τοιουτοις.



III,30. THE nous is the seer of the Blessed Trinity.

3,30. [211] Ο νους ο πνευματκος εστιν εποπτης {ορατικος} της αγιας τριαδος.



III,31. IT is possible to speak of the unity of the nous; but its nature cannot be described: because there is no knowledge of the quality of [something] composed of neither form nor matter

[S1 It is possible to say what the movement of  the nous is, but  its nature is ineffable, because it has not been constituted of the four elements.]

Σ1 3,31. Τι εστιν η του νοος κινησις οιον τε λεγειν τι δε εστιν η φυσις αυτου ου λεκτεον εστι διοτι ουκ εν τοις τεσσαρσι στοιχειοις συνεστηκεν.



III,32. THE image of God is not that which is suceptible of His wisdom, for corporeal nature would thus be the image God. Rather that which has become susceptible of the Unity - this is the Image of God.

3,32. Του θεου εικων θεου ουκ εστιν εν ωι δυναται η σοφια αυτου εκτυπωθηναι οτι δυνατον και εν τοις εκ των τεσσαρων στοιχειων συννεστηκοσιν αλλα τουτο εστιν εικων του θεου ο εστι δεκτικον της της αγιας τριαδος γνωσεως.



III,33. THE name of “immortality” makes known the natural unity of the nous, and the fact that it is eternal makes known its ‘incorruptibility’. The first name - the knowledge of the Trinity accompanies it; and the second -the first contemplation of nature. (1Cor 15:53-54)

Cf Praktikos 3 on knowledge of the Trinity and incorruptibility.

3,33. Σκοπος του ζωτικου του νοος αθανασια ονομαζεται σκοπος δε της προςκαρτερησεως αυτου οτι εις αιωνα διαμενει· απτεται δε του μεν πρωτου σκοπου η της αγιας τριαδος γνωσις, του δε δευτερου η πρωτη της φυσεως θεωρια.



III,34. THE ‘demon’ is the reasoning nature which, because of an abundance of thumos, has fallen from the service of God.

Anger is the dominant characteristic of demons: Sch 60 on Prov. 5.9; Sch 25 On Ps 17,49; Sch. 9 On Ps 73.19(1); Prak. 73.

3,34. [213] Ο δαιμον εστι φυσις λογικη δια περισσον θυμου αποστασα της του θεου θρησκειας.



III, 35. [SPIRITUAL*] knowledge heals the nous, love [heals] thumos, and chastity epithumia. And the cause of the first is the second, and that of the second the third. [*Syriac lacks spiritual]

Similar remedies for the three parts of the soul: Prak 15; 38; 89; Gnost 47.

 Νοῦν μὲν καθαίρει πνευματικὴ γνῶσις· θυμὸν δὲ θεραπεύει ἀγάπη· ἐπιθυμίαν δὲ ῥέουσαν ἵστησιν ἐγκράτεια. [Μuld. Α Τravers,p. 83,3]

Σ1 3,35. Τον νουν θεραπευει η γνωσις και τον θυμον η αγαπη και την επιθυμιαν η σωφροσυνη· αιτια δε του πρωτου το δευτερον και του δευτερου το τριτον.



III,36. AN age is a natural system [made up] of differing bodies, comprising different logikoi for the [sake of the] knowledge of God

On ages or worlds created to benefit the different ranks of logikoi: Sch 275 on Prov.24.22;  KG 1.11; cf Sch. 123 On Prov. 10.30. On praktike bodies and judgments: Sch 8 In Ps 1 . On the apokatastasis: KG 3.9 and on the vision of God as the end of all logikoi. Sch 136 On Prov 14.9.

[5.12(2) εἰς αἰῶνα ἀγαλλιάσονται, καὶ κατασκηνώσεις ἐν αὐτοῖς,] Αἰών ἐστι σύστημα φυσικὸν, ἐκ σωμάτων ποικίλων λογικὰς διαφορὰς περιέχον τῆς τοῦ Θεοῦ γνώσεως·  [ = Sch 11 On Ps 5.12 [cf PG 12.1172 ]]

[S1] 215 Κοσμος εστι συστασις φυσεως η συνεστηκεν τε εκ σωματων κεχωρισμενων και περιεχει λογικους διαφορους αυξησεως της εν τηι του θεου γνωσει ενεκα.  



III,37.THE stars are superior to one another by their glory” (1Cor 15:41) and not by bodies; but their greatness, their shapes, their distance from one another, and their courses are varied. The fact that some of them are united to the interior of the shadow of the earth, others outside of it, and others to the separating limit, provides information concerning their orders and concerning the government which has been confided to them by God.

For variations in the luminosity of stars see also KG 4.31; for their role in enlightening the ignorant: KG 3.5KG 3.62 and 3.84; for their role in chastising the negligent KG 4.29 and KG 6.88.

3,37 Οι αστερες εν δοξηι διαφερουσιν αλληλων αλλ' ου και εν σωμασι διοτι ισα εστι.



III,38. THE judgment of God is the creation of the world, in which he provides a body, proportionately measured for each of the logikoi,

Text also found in Sch 275 on Prov.24.22.Judgment is the creation of an age  which distributes to each of the reasoning beings a body corresponding to its state.  Cf. KG 3.36, above.  On judgment as the creation of  praktike bodies: Sch 8 On Ps 1 .

κρίσις δέ ἐστιν γένεσις αἰῶνος κατ' ἀναλογίαν ἑκάστῳ τῶν λογικῶν σώματα διανέμοντος [Sch 275 on Prov.24.22]

3,38. Η του θεου κρισις εστι διακρισις δικαια η εν τοις των λογικων σωμασι θησει ανταποδομα η κατακριμα κατα τα εργα ενος εκαστου τουτεστιν η δοξαν η βασανισμον.



III,39. ONE part of fire is able to burn, while the other is incabable of burning: the part able to burn is that which burns sensible matter; incapable of burning is the part thatt consumes the trouble of the troubled. And the first does not burn all sensible matter, while the second is able to burn [up] the whole mass of trouble.

[S1=S2] 3,39. Του πυρος εστι το μεν καυστικον το δε ου καυστικον. καυστικον εστι το την αισθητην υλην κατακαιον ου καυστικον δε εστι το του των τεθορυβημενων θορυβου αναλωτικον. και το μεν πρωτον ͅ ου κατακαιει πασαν υλην αισθητην το δε δευτερον παντος του θορυβου πληθους καυστικον εστι.



III,40. THE ‘last trumpet’ (1Cor 15:52) is the commandment of the judge who has joined the logikoi to good or bad bodies, after which there will be no bad bodies.

On the apokatastasis: KG 3.9.  On ages or worlds created to benefit the different ranks of logikoi: Sch 275 on Prov.24.22;  KG 1.11; cf Sch. 123 On Prov. 10.30. On praktike bodies and judgments: Sch 8 In Ps 1 .  That the demons must ultimately succumb to wisdom: Sch 135 On Prov 14.7 On the vision of God as the end of all logikoi. Sch 136 On Prov 14.9.

3,40. [217] Η εσχατη σαλπιγξ εστι κελευσμα του δικαιου κριτου ος ενδυει τους λογικους τα σωματα αυτων κατα την των αναστροφων αυτων καταστασιν.



III,41. CONCERNING the contemplation of beings and the knowledge of Trinity, we - [that is] we and the demons - provoke a great battle, one against the other: the latter through wanting to prevent us from knowing, and we, by striving to learn.  Cf Prak 24.

3,41. Περι τε της των οντων θεωριας και περι της αγιας τριαδος γνωσεως ημεις και ο δαιμονες παντα τον πολεμον τον εν μεσωι εγειρομεν ουτοι μεν βουλομενοι κωλυσαι ημας του μη γιγνωσκειν ημεις δε σπουδαζοντες μανθανειν.



III,42. CONTEMPLATION is spiritual knowledge of the things which have been and will be it is this that causes the nous to ascend to its first rank..

3,42. [219] Θεωρια εστι παντος ο εγενετο και γενησεται γνωσις πνευματικη ητις αυξανει τον νουν και τηι της εικονας αυτου καθως εκτισθη τελειοτητι εγγιζειν αυτον ποιει.



III,43.; THESE who now apply themselves to approaching near[er] to knowledge possess in common the ‘water’ and the ‘scented oil’[i.e. chrism/muron] (Exodus 29.7; 40.9,12) ; but human beings especially and abundantly possess ‘the oil’.

In Ex. 29.7 the (scented) anointing oil consecrates Aaron and his sons as priests.  It is used in Ex. 40.9 to consecrate the tabernacle; and in Ex.40.12 the priests are washed with water before putting on their sacred vestments.  “The Holy oil signifies knowledge of God; and even more it indicates essential knowledge” (Evag. Sch. 11 on Ps 88):  “The heavenly chrism (myron) is the knowledge of God” (Sch. 4 on Psalm 132.2). Cf. KG 3.85

3,43. Οι σπουδαζοντες τελειωθηναι εν τηι της αληθειας επι γνωσει κοινως τοτε υδωρ και το ελαιον κεκτηνται· ιδιως δε οι ανθρωποι το ελαιον κεκτηνται.



III,44. THE intelligible ‘sun’ is the reasoning nature that contains within it it the first and blessed light.

On the sun interpreted as reasoning nature cf. Sch 1 On Ps 112.3; Sch.1 On Ps.114.2; Sch 3 On Ps 148.4. Of the three sources of the inner light of the nous descibed in KG 1.74 Evagrius here suggests that the nous retains its own inherent luminosity as part of its original first creation.  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.

3,44. Ηλιος νοητος εστιν η λογικη φυσις ς το πρωτον της δοχης φως αναλαβειν επεκτεινομενη.



III,45. JUST as one cannot say that one nous is older than a[nother] nous, so also spiritual bodies are not older that praktike bodies if the change causing the two organa is one (“unique”).

3,45. Ωσπερ ου χωρει λεγειν οτι εστι νους πρεσβυτερος νοος ουτως ουκ εστι σωματα πνευματικα ατινα πρεσβυτερα παρα σωματα σαρκικα.



III,46. THE judgement of angels (1Cor 6.3) is that knowledge concerning the soul’s infirmities which effected the ascent to health of those who had been injured.

Evagrius interprets St. Paul's question Do you not know that we are to judge angels in an ascetical rather than an eschatological way.  Thus it refers not to judgment of celestial powers by humans, but rather to the ability of the gnostikos or teacher to discern and treat the spiritual maladies with which the human soul is afflicted. This spiritual health (apatheia) enables the soul to enjoy the company and encouragement of the angels: Prak 56 & 76; Sch 10 On Ps.37.17..

3,46. [221] Ο των αγγελων πονος εστι η των νοσουσων ψυχων επιμελεια του προσαγειν αυτας προς την της υγιειας τελειωσιν.



III,47. ONE [‘unique’] is the change that is made ‘in the twinkling of an eye’ (1Cor 15:52) which will affect each according to his degree as a result of judgement, and will establish the body of each according to the degree of his order. Indeed, should someone say that there is a change in the components apart from that which is common, that indicates that he is ignorant of the logoi of judgement.

Here, as in Sch 8 On Ps 1.5(1) Evagrius uses the term change to describe what he also calls judgment or  “the logos of judgment: namely, the successive transformations that clothe the nous in a new body and world as part of its re-ascent to union with God.  Cf. Sch.5 On.Ps 118.7.  As above, notes on KG 3.38 and 3.40.

3,47. Μια εστιν ανακαινωσις εν ριπηι οφθαλμου εσομενη πασι τοις των λογικων σωμασιν η κελευσματι του δικαιου κριτου ενι εκεστωι αυτων το της ασκησεως αυτου ανταποδομα ορισει· το δε τολμαν τινα+ λεγειν οτι εστιν ανακαινωσις ετερα παραταυτην την κοινην απαντων σημειον εστι της αγνοιας του ουκ αισθομενου της δικαιας του θεου κρισεως συνεσεως.



III,48. THE ‘change of the just’ is the passage from bodies that are praktike and seeing, into bodies which are seeing or very [clearly] seeing.

Cf. KG 3.36, above.  On judgment as the ascent to contemplative (angelic) praktike bodies: Sch 8 On Ps 1.5(1).

3,48. Η πνευματικη των δικαιων ανακαινωσις εστιν εξ αρετης εις αρετην τε και εκγνωσεως εις γνωσιν υπερβαλλουσαν αναγωγη {μετεωρισμος}.

[cf. Sch 8 in Ps 1:5: PG 12, 1097: Κρίσις ἐστὶ δικαίων μὲν ἡ ἀπὸ πρακτικοῦ σώματος ἐπὶ ἀγγελικὰ μετάβασις;



III,49. THE nous will not be crowned with the crown of essential knowledge, if it has not cast far from it ignorance of the two struggles.

3,49. [223] Ου στεφανωθησεται ο νους τωι της ουσιωδους γνωσεως στεφανωι εαν μη την των δυο αγωνων γνωσιν αποβαληι.



III,50. THE change of sinners is the passage from praktike or demonic bodies to [bodies] that are very heavy and darkened..

As in Kg 3.48, above. Sch 8 On Ps 1.5(1).  Judgment is for the just the passage from a body for asceticism to an angelic one

3,50. Η των αμαρτωλων μεταθεσις εστι τροπη εξ αμαρτιων εις αμαρτιας -- σκληροτερας και εξ αγνοιας εις αγνοιαν σκοτεινοτεραν.

Sch 8 in Ps 1:5:PG 12, 1097: Κρίσις ἐστὶ ... ἀσεβῶν δὲ ἀπὸ πρακτικοῦ σώματος ἐπὶ σκοτεινὰ καὶ ζοφερὰ μετάθεσις



III,51. ALL the changes which are produced before ‘the world to come’ have joined some with excellent bodies, and others with bad bodies. But those which will be produced after that which comes will join them all to gnostic organa.

As in KG 3.40, above. Sch 8 On Ps 1.5(1):: Judgment is for the just the passage from a body for asceticism to an angelic one.  [judgment] for the ungodly is the change from a body for asceticism to a darkened and gloomy one.” The result of the successive judgments is a greater capacity for knowledge: i.e. gnostic organa.

3,51. Εν πασηι των λογικων φυσει αναξεσι {εξανθησει} η γνωσις ημεραι της -- ανακαινωσεως· αλλα γαρ εσται τοις μεν εις ευφροσυνην τοις δε εις βασανισμον.

[cf. Sch 8 in Ps 1:5: PG 12, 1097: Κρίσις ἐστὶ δικαίων μὲν ἡ ἀπὸ πρακτικοῦ σώματος ἐπὶ ἀγγελικὰ μετάβασις;



III,52. THE intelligible ‘moon’ is the reasoning nature that is illuminated by ‘the sun of justice.’ (Mal 3:20)

Cf. Sch 3 On Ps 135.6; Sch 113 On Prov. 9.13.. Cf. Origen, Homily 1[5] on Genesis: Christ is the light within us that illuminates us just as the moon is illuminated.  On the light of the nous and its possible sources of illumination: 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.

3,52. Σεληνη νοητη εστιν η λογικη φυσις η παρα του της δικαιοσυνης ηλιου φωτισθεισα.



III,53. WHOEVER has become receptive of the knowledge of God [but] who honors ignorance more than this knowledge - he is said to be evil. Now there is no corporeal nature receptive of knowledge. None of the bodies can therefore properly be said to be bad.

Cf. Letter 30.3. God has never created anything evil: KG 3.59.

3,53. Πας κτιισει της του θεου γνωσεως δεκτικος και παρα ταυτην την γνωσις την αγνοιαν προτιμων δικαιως κακος ονομαζεται· αλλ' ουκ εστιν η σωματικη φυσις δεκτικη ταυτης της γνωσεως ωστε ου δικαιως λεγουσιν οι λεγοντες οτι τουτο το σωμα κακον εστιν.



III,54.IN the wink of an eye’ (1Cor 15:52) Cherubs have been appointed Cherubs, Gabriel, Gabriel, and human beings, human beings.

3,54. Τωι του κυριου λογωι εν αρχηι τα οντα τα τε ενσωματα και τα -- σωματα συνεστηκε και ουκ εστιν αυτων πρεσβυτερον παρα το αλλο εν γε τηι του -- πιστου διανοιαι.



III,55. IN the beginning the nous had [the] incorruptible God as teacher of immaterial intellections; but now it has received corruptible sensation as the teacher of material intellections.

3,55. [227] Το πρωτον τωι λογικωι νοι η του πνευματος αποκαλυψις διδασκαλος ην μεταβληθεις δε μαθητης εγενετο των αισθητηριων και εν τηι δια του Χ. τελειωσει αυθις του πρωτου διδασκαλου αξιωθησεται.



III,56. SPIRITUAL knowledge is the ‘wings’ of the nous; the [one] who knows is the nous of the wings. And if this is so, then objects bear the sign of ‘trees’, on which the nous abides, [in] which it is charmed by the leaves and [in] which it savors the fruits, by hastening every moment towards ‘the tree of life’ (Gen 2:9)

Sch 2 on Ps 54.7: 2. Wings are contemplation of bodies and incorporeals, through which the nous is elevated to rest in knowledge of the Holy Trinity. Cf. KG 2.6; Skemm 5. Cf Plato on desire that arouses the wings of the nous Phaedrus 246a-254e: On the tree of life and the fruit of justice Sch 325 On Prov 26.15; Sch 8 On Ps 117.27(2); Sch 5 On Ps 1.3; . Cf. Sch 32 On Prov. 3.18; Sch 132 On Prov 11.30; Letter 54.

3,56. Η πνευματικη γνωσις εστι πτερυγες του νοος και γνωστικος --αν ο των πτερυγων νους· ει δε ταυτα ουτως εχει παντα τα τουτου του κοσμου --πραγματα συμβολικα εστι δενδρων εφ' ων κατασκηνοι τε ο νους και τοις φυλλοις --των ηδεται και τις καρποις αυτων ευφραινεται εως αν αξιωθηι προς το της ζωης -- ανδρον κατανταν.

[Sch 2 on Ps 54.7] . Πτέρυγές εἰσι τῆς ἁγίας περιστερᾶς ἡ θεωρία σωμάτων καὶ ἀσωμάτων, δι' ἧς ὑψωθεὶς ὁ νοῦς καταπαύει εἰς γνῶσιν τῆς ἁγίας Τριάδος



III,57. JUST as those who teach letters to children trace them on tablets, so too the Christ, in teaching his wisdom to the logikoi, has traced it in corporeal nature.

3,57. Ωσπερ οι τα γραμματα τοις παιδιοις παραδιδοντες εντωι εσχατωι του πινακος αυτα σημαινουσιν ουτως και ο Χ. διδασκων τους λογικους την σοφιαν αυτου εν τηι του σωματος φυσει αυτης τα γραμματα εσημηνε.



III,58. HE who has to see written things has need of the light; and he who has to learn the wisdom of beings has need of spiritual love.

3,58. Ο μελλων δεδεσθαι τα γραμματα φωτος χρειαν εχει ωστε οραν αυτα και ο μελλων μαθησειν την εν τοις ουσι σοφιαν αγαπης ͅ πνευματικης χρειαν εχει ωστε το της γνωσεως φως οραν εν αυτηι



III,59. IF all vice is naturally engendered by the logistikon by the epithumetikon, or by the thumikon, and of these powers is possible for us to use them well or badly, it is evident, therefore, that it is by the use against nature of these parts that vices later happen to us. And if this is so, there has never been anything created by God that is evil.

Cf. KG 3.75.  On using the powers of the soul according to nature: Prak 73; 86; 8893; Thoughts /Peri.Log 19; Skemm 15; Sch 1 On Ps 15.2; Sch 15 On Eccl 3.10; Letter 30.2; .  On their use against nature: Prak 24; 88; 93Sch 4 On Ps 3.7; Sch 5 On Ps 20.12. That corporeality is not evil in itself: KG.53; Letter 30.3.

3.59 Εἰ πᾶσα κακία ἐκ τοῦ λογιστικοῦ, ἐκ τοῦ ἐπιθυμητικοῦ, ἢ ἐκ τοῦ θυμικοῦ πέφυκε γίνεσθαι, ταύταις δὲ ταῖς δυνάμεσιν ἔστιν ἢ εὖ ἢ κακῶς χρήσασθαι, παρὰ τὴν χρῆσιν δηλονότι τούτων τῶν μερῶν ἐπισυμβαίνουσιν ἡμῖν αἱ κακίαι· εἰ δὲ τοῦτο οὕτως ἔχει, οὐδὲν τῶν ὑπὸ Θεοῦ γεγονότων ἐστὶ πονηρόν.  [Hr-nfg 230=E8]

[S1] Ει παν το κακον εκ των τριων της ψυχης μερων γενναται τουτ' εστιν εκ του λογιστικου αυτης και εκ του επιθυμητικου αυτης και εκ του θυμικου αυτης εστι δε τουτοις χρησθαι αγαθως και κακως δηλον οτι εκ της παρ' ο τρεπει χρησεως {καταχρησεως} γενναται το κακον· ει δε τουτο ουτως ͅ εχει καθως και εχει --μηδεν των υπο του θεου εκτισμενων και οντων το κακον.



III,60. THE ‘sign of the East’ is the symbol of the saints, and the ‘sign of the West’ of the souls which are in Sheol. But the achievement of the return from ‘the race’ by all is the Blessed Trinity. (2Tim 4:7)

On the symbolism of “East” and “West:”: Sch 3 On Ps 67.5; Sch 21 On Ps 67.34(1); Sch 1 On Ps 106.3; Sch 1 On Ps 112.3; Sch 282 On Prov 30.4; Sch 284 On Prov 30.4

3,60. [231] Συμβολον τς ημερας ανατολης εστι το των αγιων συμβολον των δε δυσμων αι εν αιδου ψυχαι· τελειωσις δε του του παντος δρομου εστιν η αγια τριας.



III,61. VIRTUES cause the nous to see second natural contemplation; and the latter causes it to see first [natural contemplation]; and the first in its turn (makes it see) the Blessed Unity.

For first and second natural contemplation cf. KG 2.2

3,61. Η μεν αρετη αποδεικνυσι τωι νοι την φυσικην θεωριαν την δευτεραν και αυτη καθιστησιν αυτον εις την πρωτην αυτου καταστασιν· η δε πρωτη αυτου καταστασις αυθις προσαγει αυτον προς την της αγιας μοοναδος γνωσιν.



III,62. THE intelligible ‘star’s are reasoning natures to which it has been confided to illuminate those who are in the darkness.

For variations in the luminosity of stars KG 3.37 and KG 4.31; for their role in enlightening the ignorant: KG 3.5and 3.84; for their role in chastising the negligent KG 4.29 and KG 6.88.

3,62. Φωστηρες νοητοι εισιν αι λογικαι φυσεις αι το τους εν αγνοιαι οντας φωτισαι πιστευθεισαι.



III,63. HE whose knowledge is is limited; his ignorance is also limited: and he whose ignorance is unlimited; his knowledge is also unlimited.

For “infinite ignorance,” see note on KG 3.88.

3,63. [233] Ου η γνωσις εν μεταβασει παραλλεξει} εστι δηλον οτι και η αγνοια αυτου εν μεταβασει και ου η αγνοια ουκ εν μεταβασει εστι δηλον οτι και η γνωσις αυτου ουκ εν μεταβασει.



III,64. IF among tasty things none is sweeter than honey and the honeycomb, and if the knowledge of God is said to be superior to these things, it is evident that there is nothing of all the things on earth that gives pleasure like the knowledge of God.

Cf. Sch 15 On Eccl. 13. On the knowledge and contemplation of God as honey:”:Sch 72 On Prov 6.8; Gnost 25; cf Sch 45 On Ps 118.103.

3,64. Ει εν τοις γευστεοις ουδεν ηδιον μελιτος και εγκριδος υπερ δε ταυτα η του θεου γνωσις δηλον οτι ουδεν των εν τηι γηι εστι διδουν τηι ψυχηι ωφελημα {ηδονην} ος η του θεου γνωσις.



III,65. ANGELS that will have had men as disciples on the earth will establish the former, in the world to come, as heirs of their government.

On the just who in the age to come will “rule over five and ten cities” Schol 134 On Prov 13.22; Schol 10 On Ps 48.15; Letters 23, 36, and 37.

3,65 [233] Παντες οσοι εν τωι κοσμωι εμαθητευσαν τοις αγιοις αγγελοις εν τωι μελλοντι αιωνι κοινωνησουσι της δοξης αυτων κατατο της αυξησεως αυτων μετρον.



III,66. JUST as the first trumpet has made known the genesis of bodies, so in the same way will ‘the last trumpet’ make known the destruction of bodies.

3,66. Ωσπερ το πρωτον κελευσμα κτιστης εγενετο παντων των σωματων ουτως η εσχατη σαλπιγξ πασης σαρκος ανακαινιστης.



III,67. ALL second natural contemplations bear the sign of milk, and the first that of honey; and it is there that the “land flows with milk and honey.” (Ex 33:3)

3,67. Η φυσικη θεωρια η δευτερα πασα τυπος εστι του γαλακτος η δε πρωτη του μελιτος· αι δε δυο εισι γη ρεουσα γαλα και μελι.



III,68. JUST as the first “rest” of God will make know the decrease of wickedness and the disappearance of thickened body, so also the second will make know the destruction of bodies, second beings, and the diminution of the ignorance. (Gen 2:2)

3,68. [237] Ωσπερ η πρωτη του θεου νουθετησις την κακιαν της λογικης φυσεως αφωρισεν ουτως η δικαια του θεου κρισις πασης κακιας ολως αφανιστικη εσται.



III,69. FROM the contemplation of which the nous was constituted, it is not possible that anything else be constituted, unless this is also receptive of the Trinity.

[S1] Of all creation, only the nous is receptive of the knowledge of the Holy Trinity.]

3,69. Παντος γενομενου μονος ο νους της αγιας τριαδος γνωσεως δεκτικος.



III,70. IT pertains to the naked nous to say what is its nature; and to this question now there is no reply, but at the end there will not be even the question.

3,70. Γυμνου νοος εστι το λεγειν τι εστιν η φυσις αυτου· και τουτωι τωι ζητηματι τα νυν ουκ εστιν αποκρισις τελος δε ουδε το ζητημα εσται.



III,71. JUST as man, after receiving the [divine] inbreathing, “has become a living spirit”, so also the nous, when it has received the blessed Trinity, will become living nous. (Gen 2:7; 1Cor 15:45)

3,71. Ωσπερ ο ανθρωπος δεξαμενος το εμφυσημα εγενετο εις ψυχην ζωσαν ουτως και ο νους αυτου οταν δεξηται την αγιαν τριαδα γενησεται εις νουν ζωντα.



III,72. THE inheritance of the Christ is knowledge of the Unity; and if all become coheirs of Christ, all will know the blessed Unity. But it is not possible for them to become his coheirs unless they have previously become his heirs. (Rom 8:17)

3,72. Η του Χ. κληρονομια εστιν η μονας της αγιας ουσιας και παντες οι συνκλρηρονομοι αυτου κοινωνοι αυτωι εσονται ταυτης της αγιας γνωσεως. αλλ' ουκ ενδεχεται γενεσθαι αυτους συνκληρομομους αυτου ει μη εγενοντο κληρονομοι αυτου.



III,73. IF the day of the Lord comes like a thief in the night, no one of all those who are in the house knows at what time or on what day he steals from those who sleep. (1Th 5:2)

3,73. Ει η του κυριου ημερα ωσπερ κλεμτης ερχεται δηλον οτι ουδεις των εν τηι οικιαι δυναται την ημεραν η την ωραν ειδεναι ηι τους καθευδοντας συλησει.



III,74. EVERYTHING which pertains to corporeal nature and is called holy has been sanctified by the word of God (1Tim 4:5) ; and everything which is called holy among the logikoi is sanctified by the knowledge of God. But there are again some among the second who are sanctified by the word of God, like children, who are receptive of knowledge.

3,74. [241] Παν οτι σωματικης φυσεως ον αγιον ονομαζεται τωι του κυριου λογωι αγιαζεται, οι δε λογικοι τηι του θεου γνωσει αγιαζονται· εστι δε και των λογικων οι τωι του θεου λογωι αγιαζονται, τα παιδια δηλαδη τα και αυτα δεκτικα της γνωσεως οντα.



III,75. WHAT is impure becomes so as a result of use contrary to nature or as a result of wickedness. And everything used contrary to nature which is considered polluted comes from corporeal nature; but what is polluted as a result of wickedness - that, it is said, arises from reasoning nature.

As in KG 3.59 Evagrius here distinguishes between pollution (or sin) arising from different parts of the soul.  Corporeal nature comprises the pathetikon, source of the powers of indignation (thumos) and desire (epithumia).  The incorporeal hegemonikon is the seat of the nous, exercising the powers of reason and contemplation. All may be used in accordance with nature (Prak 73; 86; Thoughts/Peri.Log 17, etc.) or against nature.(Prak 93, Skemm 45; etc.)

3,75. Το ακαθαρτον η αιτιαι τηι παρα την χρησιν γινεται η αιτιαι της κακιας· και τα μεν παρα την χρησιν δια σωματος διακονειται τα δε δια κακιαν μεμολυσμενα δια λογικης φυσεως πραττεται καθως και λεγουσιν οι πατερες.



III,76. WHEN we are formed in the womb, we live the life of plants; as infants, (we live) the life of animals; and, as adult, we live either the life of angels or the life of demons. The cause of the first life is animate nature; that of the second is sensation, and that of the third is the fact that we are receptive of virtue or of vice.

Evagrius expresses the classical theory of human embryological development with its aristotelian notion of a succession of different ranks of souls.  First is the vegetative or nutritive soul (like a plant); this is followed followed by a soul capable of sensation, a trait humans have in common with animals; and finally the developing human acquires a rational soul,  (Aristotle, On The Generation of Animals, 2.3, (736b); Galen, On the Formation of the Fetus, 6.31, (104.19-22)).  For Evagrius this embryonic hierarchy of developing souls parallels the successive judgments that effect the changing hierarchy of demons, humans, and angels: cf Sch 16 on Prov 1.32; KG 4.13.and KG 4.15

3,76. Μορφούμενοι μὲν ἐν τῇ γαστρὶ, τὴν τῶν φυτῶν ζῶμεν ζωὴν, τεχθέντες δὲ τὴν τῶν ζῴον, καὶ τελειωθέντες τὴν τῶν ἀγγέλων.  [Muyld, Evag 21, p. 59]

Αἴτιον δὲ τῆς μὲν πρώτης ζωῆς ἡ ἔμψυχος οὐσία, τῆς δὲ δευτέρας αἱ αἰσθήσεις, τῆς δὲ τρίτης τὸ ἀρετῆς εἶναι ἡμᾶς καὶ κακίας δεκτικούς.  [Muyld, Evag 22, p. 59]

[S1] Μορφουμενοι εν τηι μητραι ζωην των φυτων ζωμεν γεννηθεντες δε ζωην των θηρων ζωμεν· οταν δε τελειωθωμεν η την των αγγελων η την των δαιμονων ζησομεν τουτεστιν η δια της αρετης η δια της ολιγωριας.



III,77. THOSE [by?] whom the Holy Spirit has told us of life and death, they also have proclaimed to us in advance the resurrection which is to come.

3,77. Ων περι της ζωης τε και του θανατου το αγιον πνευμα διηγησατο ημιν τουτων και την αναστασιν την εσομενην {Δ} προεκηρυξεν ημιν.



III,78. ANGELS and demons approach our world; but we do not approach their worlds. For, we are not able to unite the angels more [closely] to God, nor could we propose to make the demons more impure.

This text is found in Thoughts/Peri.Log.19 and Letter 57.  In Letter 57 Evagrius explains that human beings have been given the task of making spiritual progress on earth, not of interfering with the demonic and angelic realms. Cf Prak 24.

3,78. [Πῶς] ἄγγελοι [μὲν,] καὶ δαίμονες τῷ ἡμετέρω παραβάλλουσι [1224A]  κόσμῳ, ἡμεῖς δὲ τοῖς αὐτῶν κόσμοις οὐ παραβάλλομεν· οὔτε γὰρ ἀγγέλους Θεῷ συνάπτειν πλέον δυνάμεθα, οὔτε δαίμονας ἀκαθάρτους μᾶλλον ποιεῖν προαιρούμεθα. Mal Cog 19, PG 1221D-1224A.

[245] [S1] Οι τε αγγελοι και οι δαιμονες προς τον ημων κοσμον εγγιζουσιν, ημεις δε προς τους κοσμους αυτων ουκ εγγιζομεν· ου γαρ τους αγγελους προσαγειν προς τον θεον μαλλον δυναμεθα ουδε τους δαιμονας μιαινειν υπερ ο εισι διανοουμεθα }.



III,79. THOSE who are now under the earth will carry away to an inordinate wickedness those who will now have made the things of earth - the poor wretches!

3,79. [247] Παντων των δαιμονων κακων οντων τωι θεληματι αυτων διαφερει εν αυτοις η κακια· εστι γαρ εν οις η κακια σκληρα εστι παρα την των εταιρων αυτων.



III,80. KNOWABLE are corporeal nature and incorporeal (nature); but only incorporeal nature is knowing. God is both knowing and knowable; but it is not as incorporeal nature that he knows, nor is it more as corporeal nature and incorporeal nature that he is known.

3,80. Ψπο την γνωσιν πιπτει κοινως η των σωματων και ασωματων φυσις μονον δε νοερα εστιν η των ασωματων φυσις· ο δε θεος και νοερος εστι και νοητος αλλ ου κατα την ασωματον φυσιν ουδε κατα την ενσωματον φυσιν.



III,81. HE who knows God has either knowledge of His nature or knowledge of His wisdom “which served him in making everything”. (Eph 3:10)

On Christ as the wisdom of God and the agent of creation: KG 2.2

3,81. [249] Ος γιγνωσκει τον θεον η την της φυσεως αυτου γνωσιν εχει η την της -- πολυποικιλου σοφιας αυτου γνωσιν ηι χρησαμενος εκτισε τους κοσμους.



III,82. BLESSED are they who by means of objects receive the demonstration of the grace of God; and blessed also those who by knowledge can undertake an examination of them.

The grace and providence of God is perceptible in human events and experiences (pragmata).  However, contemplative knowledge is required for the kind of examination that reveals their deeper meanings (logoi): Cf. Thoughts.Peri.Log. 19; Sch 5 On Ps. 118.7.

3,82. [251] Μακαριος ος δια των πραγματων αποδειξιν της του θεου χαριτος λαμβανει· μακαρος δε και ος δια γνωσεως περι τουτων εξεταζειν δυναται.



III,83. FAITH is a voluntary good which guides us towards the blessedness to come.

Cf. Prak 81: Faith is an inherent good”(ἐνδιάθετον ἀγαθόν) that begets the fear of God, which guards the praktike and in turn leads to apatheia and love. Cf. Sch 6 On Ps 44.6(1).

3,83. Η πιστις εστιν αγαθον ο εν αρχηι εν ημιν ετεθη υπο του θεου· οδηγει δε ημας εως της μελλουσης μακαριοτητος.



III,84. ALL the second natural contemplation bears the sign of [the] stars; and stars are those to whom it has been confided to illuminate these who are in the night.

On stars as beings who illuminate those in darkness Sch 3 On Ps 135.6.  On stars as celestial noes: KG 3.5 and note.

3,84. [253] Η φυσικη θεωρια η δευτερα ολη συμβολον εστι των αστερων των το τους εν σκοτει φωτισαι πεπιστευμενων.



III,85. ALL those who are baptized in water receive the delectable odor; but he who baptizes -it is he who has the perfumed oil .

The perfumed oil (muron) signifies knowledge of God (cf. KG 3.43 and (Sch. 4 on Psalm 132.2).  But it is Christ alone who has been anointed with knowledge of the Monad”(Sch 7 On Ps 44.8.2(3). Thus it is, in a sense, Christ who baptizes. This kephalaion may also allude to the bishop as Christ's representative, who was the only cleric permitted to anoint baptized with muron.

3,85. Παντες οι εν τωι υδατι βαπτισθεντες της του αγιου πνευματος -- οσμης κοινωνουσιν, ο δε βαπτιζων αυτος εχει το ελαιον το ευφραινον {ορ της ευφροσυνης}.



III,86. BLESSED is he who has not loved anything  of second natural contemplation.

This chain of three kephalaia, KG 3.86-3,88, depicts spiritual ascent from: (1) contemplation of the diversity of creatures in second natural contemplation, which must be transcended; to (2) contemplation of beings in their naked noetic state, capable of falling away from God; culminating in (3) contemplation of God. On loving nothing in the world: Eight Thoughts 16; On love that possesses nothing but God: Eulogius 21; Vices Virtues 3.

3,86. [255] Μακαριος ος ουκ ηγαπησε τι παντων των συμβολων της δευτερας γνωσεως, ει μη αυτην την αυτων θεωριαν.



III,87. BLESSED is he who has not hated anything of [the] first contemplation of natures, except their wickedness.

The only aspect of creatures in their naked noetic state that can legitimately be rejected or hated is their sinful choice of separation from God. On legitimate hatred of demons Thoughts/Peri.Log.19; Cf. Sch 50 and 57 On Ps 118 .113. 

3,87. Μακαριος ος ουδεν μισει των της πρωτης θεωριας της φυσικης ει μη την ολιγωριαν αυτων.



III,88. BLESSED is he who has attained infinite knowledge.

This text can be interpreted as a restatement of KG 1.65  “In the Unity naked noes constantly quench their insatiability. Thus since God is infinite, contemplative knowledge of God is likewise infinite: only the knowledge of the blessed Trinity is unlimited; for it is essential wisdom,” Sch 2 On Ps 144.3 However the S1 MS tradition and some interpreters support the reading infinite ignorance. This would be an elaboration of KG 1.71 and KG 3.63 implying that we can never fully comprehend an infinite God, and our ignorance (and God's incomprehensibility) therefore is without limit. Cf. Prak 87.. (I. Hausherr Ignorance Infinie, OCP II, 1936, 351-362)

Σ1 3,88. [257] Μακαριος ος κατηλθε εις την απειρον αγνωσιαν. [Σ1 Ηαππψ ισ ηε ωηο ηασ ατταινεδ τηε υνσυρπασσιβλε ιγνορανξε.]



III,89. JUST as our body which is begotten by our parents cannot in turn beget them, so also the soul, which is begotten by God, can not give Him knowledge in return. Indeed, “What return can I make to the Lord for all He has given me?” (Ps 115:3)

3,89. Ωσπερ ημων το σωμα υπο των πατερων ημων γεννηθεν ανακαμψαν ου δυναται γενναν αυτους ουτως και ο νους χαριτι υπο του θεου γεννηθεις ανταποδιδονται αυτωι την γνωσιν ου δυναται, καθως γεγραπται· τι ανταποδωσω τωι κυριωι περι ͅ παντων ων ανταπεδωκεν μοι.



III,90. DEMONS do not cease slandering the gnostikos, even when he is not in fault, in order to attract his nous to them. Indeed a cloud attaches to the nous and chases the nous far from contemplation at the moment the demons resume [their role] as slanderers.

The demons seek to inspire anger in the contemplative and thus “cloud” or darken the nous: Prak 23, 24; 80; 90, 93; Prayer 128; Sch 4 On Ps 4.5(1); Sch 4 On Ps. 138.11; Eight Thoughts 4.6; Ad Mon. 13. On demonic slander: Prayer 139; slander that darkens the nous: Thoughts/Peri.Log. 37

3,90. Οὐ παύονται τῶν γνωστικὸν συκοφαντοῦντες οἱ δαίμονες καὶ μηδὲν πλημμελοῦντα, ἵνα τὸν νοῦν πρὸς αὐτοὺς περισπάσωσιν· νέφος γάρ τι περὶ τὸν νοῦν ἵσταται καὶ τῆς θεωρίας ἀπάγει τὸν νοῦν, καθ' ὃν καιρὸν ὡς συκοφαντοῦντας ἐλλέγχει τοὺς δαίμονας. [Muyld, Evag 23, p. 59]

[259] [S1] Ου παυονται οι δαιμονες ͅ επιτιθεντες τωι γνωστικωι καν μη πλημμεληι ινα τον νουν τωι θυμωι παρελκωσιν προς αυτους· οτι ως γνοφος νεφελη } ισταται ενωπιον της διανοιας και αποκρουει την θεωριαν απο του νοος καιρον οτε τους δαιμονας ουκ ελεγχει ως συκοφαντουντας.



(Century of the Kephalaia Gnostica)





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