THE THIRD CENTURY_

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 I,12; IV,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 logoi.

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

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.

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.

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.

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’ (Prv. 14:9) and that ’today and tomorrow’ the Christ ‘performs miracles and on the third day it is accomplished’. (Lk 13:32)

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 theTrinity.

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.

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.

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.

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 appears in the nous which it know is sown to be inseperable.

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

III,28. THE soul isthe 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

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. [Σ1 Ιτ ισ ποσσιβλε το σαψ ωηατ ισ τηε μοῃεμεντ οφ τηε νουσ, βυτ ωηατ ισ ιτσ νατυρε ισ ινεφφαβλε, βεξαυσε ιτ ηασ νοτ βεεν ξονστιτυτεδ αλσο οφ τηε φουρ ελεμεντσ.]

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)

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.

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

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

 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. [Σ1 Τηε νουσ ισ ηεαλεδ βψ κνοωλεδγε; τηε τηυμοσ, ισ λοῃε; ανδ τηε éπιτηυμια, ισ ξηαστιτψ. Ανδ τηε ξαυσε οφ τηε φιρστ ισ τηε σεξονδ, ανδ τηατ οφ τηε σεξονδ ισ τηε τηιρδ.]

III,36. AN age is a natural system [made up] of differing bodies, comprising different logikoi for the [sake of the] knowledge of God [Syriac: S2 The world is the natural sustasis that comprises the different and varied bodies of the logikoi, for the knowledge of God.^III-36

 [S1 The world is the sustasis of the natures that have been constituted of different bodies and contain different logikoi, for the growth in the knowledge of God.]

Αἰών ἐστι σύστημα φυσικὸν, ἐκ σωμάτων ποικίλων λογικὰς διαφορὰς περιέχον τῆς τοῦ Θεοῦ γνώσεως·  [Sch 11 On Ps 5]

[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.

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, proportionately measured for each one of the logikoi, a body.

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.

[Σ1 ͂ Σ2] 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.

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. ABOUT the contemplation of beings and about the knowledge of Trinity, we - [that is] we and the demons - provoke a great battle of one against the other; the latter through wanting to prevent us from knowing, and we, by striving to learn

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 which 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 posses in common the ‘water’ and the ‘scented oil’; but human beings especially and abundantly posses ‘the oil’.

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. .

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 is that knowledge concerning the soul’s infirmities which effected the ascent to health of those who had been injured.

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 which 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 intellections of judgement.

3,47. Μισ 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 passing of [or ‘from’] bodies which are praktike and seeing, into bodies which are seeing or very [clearly] seeing.

Gr? Sch in Ps 1:5: PG 12, 1097: Κρίσις ἐστὶ δικαίων μὲν ἡ ἀπὸ πρακτικοῦ σώματος ἐπὶ ἀγγελικὰ μετάβασις; Judgment is for the just the passage from a body for asceticism to an angelic one:

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

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. T