THE FIFTH CENTURY_

V,1. ADAM is the image (Rom 5:14) of Christ, and that of the reasoning nature is Eve, on account of whom the Christ has left his Paradise.

5,1. Αδαμ τυπος του Χ. Ενα δε της λογικης φυσεως δι ην ο Χ. εξηλθε της παραδεισου αυτου.

V,2. THE hearers of the sensible Church are separated from one another only by by [their] place[s]; but in the intelligible [Church], those who are opposed to one another [are separated] by [their] place and [their] bodies.

5,2. Οι ακροωμενοι της φανερας εκκλησιας τοποις των αλλων κεχωρισμενοι εισιν οι δε της εν τωι ουρανωι ελλκησιας και τοποις και σωμασιν κεχωρισμενοι εισιν.

V,3. JUST as those who reside in this world catch a very small glimpse of the world to come, so those who are in the last world see something of the luminous rays of the Blessed Trinity.

5,3. Οι εν τουτωι τωι κοσμωι οντες και του μελλοντος επιθυμουντες την θεωριαν αυτου εκμερους ορωσι· εα δε τον δρομον αυτων καλως τελεσωσι και --ταντησωσι δηλαυγως οψονται αυτον.

V,4. AN archangel is the reasoning essence to whom has been confided the logoi concerning providence and judgement and those of the worlds of angels.

5,4. Αρχαγγελος εστι φυσις λογικη ασωματος ητις διακονιαν περισσευουσαν {διαφερουσαν} εν τωι των αγγελων ταγματι πεπιστευται.

V,5. TWO among the worlds purify the passible part of the soul, one of them by praktike, and the other by cruel torment.

5,5. Το της ψυχης παθητικον δυο μεγαλαι πολιτειαι καθαιρουσι η τε των εντολων εργασια και η του νοος ταπεινοτης και λυπη.

V,6. THE contemplation of angels is named [the] celestial Jerusalem and the mountain of Zion: now if those who have believed in Christ have approached the mountain of Zion and the city of the living God, it is therefore in the contemplation of angels which have been and will be[come] those who have believed in Christ, that from which their fathers have come up from and gone down into Egypt.

5,6. Ει η των αγγελων γνωσις επουρανιος Ιερουσαλημ και Σιων ονομαζεται οι πιστευουσιν εις Χρ. και προσεληλυθασι τωι αγιωι ορει αυτου και τηι πολει θεου ζωντος δηλον οτι τηι των αγιων αγγελων αυτου γνωσει προσεληλυθασιν.

V,7. AN angel is the reasoning essence to whom have been confided the logoi that concern providence and judgement and those of the worlds of men.

5,7. Αγγελος εστι φυσις λογικη ασωματος ητις υπο του θεου την προς τους αγιους διακονιαν πεπιστευται τους μελλοντας κληρονομειν σωτηριαν..

V,8. THOSE who have cultivated their earth during the six years of praktike, these will feed orphans and widows not in the eighth year but in the seventh; for in the eighth year there are no orphans and widows.

5,8. Οι την γην αυτων εν τοις εξ ετεσι της εργασιας ειργασαντο ουκ εν τωι ογδοωι ετει αλλ' εν τωι εβδομωι τους τε ορφανους και τας χηρας θρεψουσι· εν γαρ τωι ογδοωι ετει ορφανοι και χηραι ουκ εισιν.

V,9. AMONG men, some will feast with the angels, others will mingle with the brood of demons, and others will be tormented with impure men.

5,9. Των ανθρωπων οι μεν εορτην ποιουσι μετα των αγγελων οι δε ταις των δαιμονων αγελαις επιμιγνυνται οι δε μετα των ανθρωπων βασανιζονται.

V,10. “THE first-born” are reasoning natures that, in each of the worlds, approach the higher transformation.

5,10. Πρωτοτοκοι εισι φυσεις λογικαι αι τηι αρετηι αυτων πρωτευουσι των αδελφων αυτων.

V,11. FROM the order of angels come the order of archangels and that of psychics; from that of psychics (will come that) of demons and of men; and from that of men will come anew that of angels and demons, if a demon is that which, because of an abundance of thumos, has fallen the praktike and has been joined to a darkened and extensive body. Greek: Max Conf. Scholia on Denys PG IV, 173B, cf. Canons of the 5th Council against Origen, anath 5, Sacr. Col.., IX, col. 397, combined with II, 8 (cf Zöckler, Evagrius Ponticus, Münich, 1893, p. 86-87.)

5,11. Εξ αγγελικης καταστασεως εις την ανθρωπινην πολιτειαν ολισθαινουσιν οι ανθρωποι και εξ αυτης αυθις εις την διαμονων ταπεινοτητα καταβιβαζονται εαν δε αναστρεφωνται του αναβηναι εις τους βαθους ων απεπεσον ανερχονται.

V,12 THE nous that is divested of the passions and sees the logoi of beings does not henceforth truly receive the eidola that (arrive) through the senses; but it is as if another world is created by its knowledge, attracting to it its thought and rejecting far from it the sensitive world.

5,12. Ει ο νους εκδεδυται τα παθη και χαριτι κυριου ορατικοςεστι των οντων τοτε και παντων των αισθητων καταφρονησει διοτι το πνευματικον αυτου οικοδομειται και ευρος {χωρητικος} εν τηι διαθεσει αυτου εσται παρα παντα τον κοσμον και εκεισε απο της παντων των φανερων ορασεως την δινοιαν αυτου ελκυσει.

V,13. THE intelligible cloud is the reasoning nature which has been entrusted by God to give drink to those who sleep far from it. (Ex. 19:9) ^V-13

5,13. Νεφελη πνευματικη εστι φυσις λογικη ασωματος ητις υπο θεου ποτισαι τους ακακους πεπιστευται.

V,14. JUST as when the sun rises things which are elevated a little from the ground cast a shadow, so also to the nous which begins to approach the logoi of beings, objects appear obscurely.

5,14. Ωσπερ εν τηι του ηλιου ανατοληι και τα λιθιδια της γης σκιαν ποιει ουτως και προ του νοος του αρχομενου εκλαμπειν εν γνωσει τα τουτου του κοσμου πραγματα το πρωτον οραται.

V,15. THE nous that is divested of the passions becomes completely like light, because it is illuminated by the contemplation of beings.

5,15. Οταν ο νους εκδυηται τα παθη ολος εκλαμπει ως φως και εσται δηλαυγως ορατικος παντων των του θεου ποιηματων.

V,16. THE intelligible (large or storm-) cloud is spiritual contemplation which contains within it the logoi of providence and the judgement of those who are on earth.

5,16. Ζοφος πνευματικος εστι θεωρια πνευματικη ητις τους της τε προνοιας και της κρισεως του θευ λογους πεπιστευται.

V,17. JUST as waves when they rise cast a shadow, and then immediately appear again without shadow, so when the logoi of beings flee from the pure nous, they will immediately be known again.

5,17. Ωσπερ τα κυματα υψουμενα σκιαν ποιει και ευθυς παυεται και η σκια λευεται ουτως προ νοος πνευματικου καιπερ εστιν εμποδια μικρα ευχερως αφανιζεται.

V,18. DEMONS only imitate colors, forms and size, but the holy powers also know how to transform the nature of the body by disposing it for services that are necessary. And that happens among the composite [natures]; but of the incorporeal nature there are no such logoi, as someone has said.

5,18. Δαιμονες εν χρωμασι μονον και εν σχημασιν σωματος ομοιουνται αι δε αγιαι δυναμεις και εις την του σωματος ποιοτητα θεου εντοληι μεταμορφουνται {μετατιθενται}.

V,19. THE resurrection of the body is the passage from the bad quality to the superior quality.

5,19. Η μικρα του σωματος αναστασις εστιν η μεταθεσις αυτου εκ πτωσεως της ασελγειας εις την του αγιασμου αναστασιν.

V,20. THE life vivifies first the living, then those who live and those who are dead; but at the end it will vivify also the dead.

5,20 Η αληθινη ζωη τηρει τους ζωντας ζωοποιει δε και τους νεκρους.

V,21. IT is not in all worlds that you will find Egypt; but in the others you will see Jerusalem and the mountain of Sion.

5,21. Εν επουρανιωι Ιερουσαλημ και εν ορει Σιων την ασωματων {{}-ων} θεωριαν ευρησεις.

V,22. THE resurrection of soul is the return from order of passibility has the impassible state.

5,22. Μικρα της ψυχης αναστασις εστι μεταθεσις εκ της εμπαθειας εις την ης απαθειας καταστασιν.

V,23. THE multiform movement and the various passions of the reasoning beings (logikoi) have forced the logoi that concern providence to appear obscurely; and their various orders have rendered hidden the logoi that concern judgement.

5,23. Πληθος των λογων και των παθων τον της κρισεως τε και της προνοιας του θεου σκοπον γνοφωδη και σκοτεινον ποιει.

V,24. THE logoi which concern judgment are secondary, as has been said, in relation to the logoi that concern the movement and providence.

5,24. ^[329] Οι πατερες λεγουσιν οτι οι της κρισεως λογοι δευτεροι εισι των της κινησεως λογων.

V,25. THE resurrection of the nous is the passage from ignorance to true knowledge.

5,25. Μικρα του νοος αναστασις εστιν η εξ αγνοιας εις γνωσιν μεταβολη.

V,26. JUST as it is not the same thing for us to see the light as to speak of the light, even so, to see God is not the same thing as to understand something concerning God.

5,26. Οσ τον θεον ουχ εωρακε λεγειν περι αυτου ου δυναται.

V,27. THUMOS, when it is disturbed, blinds the one who sees, and epithumia, when it is moved irrationally {fr & syr moults like an animal}, hides visible objects.

5.27 (O qumo\j me\n tarasso/menoj to\n o(rw=nta tufloi=, e)piqumi/a de\ a)lo/gwj kinoume/nh ta\ o(rw/mena prag/mata kru/ptei.5,27 [Hr-nfg 231=E14]

V,28. THE intelligible sword (Eph 6:17) is the spiritual saying that separates the body from the soul, or the vice and the ignorance.

5,28. Μαχαιρα πνευματικη εστι λογος πνευματικος οστις διαχωριζει τε την ψυχην του σωματος και αυτης την της αγνοιας κακιαν αποκοπτει.

V,29. JUST as those who come into cities to see their beauty are amazed by looking at each work, so also the nous, when it approaches the logoi of beings, will be filled with spiritual desire and will not withdraw from admiration.

5,29. ^[331] Ωσπερ οι θεαται γενομενοι των των πολεων καλλων θαμβωι αυτων εκτενει κατεχονται ουτες και ο νους θεατης των του θεου ποιηματων γενομενος εκτενει κατεχεται θαμβωι αφ ου ουδεις αυτον αποσπαν δυναται.

V,30. IF the kingdom of heaven is the contemplation of beings, and if the former, according to the saying of Our Lord, is within us, (Lk 17:21) and if our inner [self] is occupied by demons, it is therefore quite rightly said that it is said that Philistines occupy the Promised Land. (Mt 12:43-45; Lk 11:24-26).^V-30

5,30. Ει βασιλεια των ουρανων η των οντων θεωρια εστι και αυτη κατα το ρημα του κυριου εντος ημων εστι τα δε εντος ημων υπο των δαιμονων κεκρατηται καλως ειρηται οτι οι Φιλισταιοι την της επαγγελιας γην κατεχουσιν.

V,31. THE intelligible shield (Eph 6:16) is practical knowledge that guards unharmed the passible part of the soul.

5,31. Θυρεος πνευματικος εστιν η γνωσις η εργαζομενη ητις το παθητικον της ψυχης αβλαπτον σκεπαζει.

V,32. WHAT is contained in the first cup resembles wine, that is the knowldge of incorporeal [beings]; and what (is contained) in the second bears the sign of water, I mean the contemplation of bodies. And it is there that the cup of these two has been mixed for us by Wisdom.

5,32. Πληθυνουσης εν ημιν της σεβασμιας του θεου σοφιας εν οινωι και εν υδατι η μιξις αυτης εν ημιν· τουτων δε την θεωριαν σπουδαιως ζητει.

V,33. THE iniquitous treasurer {steward} cannot till the earth because he has forsaken the virtues of his soul; and the wretch, on the other hand, is ashamed to beg (Lk 16:3) - he who is the teacher of others. And he teaches with anger these who are henceforth below him; he who has withdrawn{into his hermitage(?) condemned} now to remain among the quarrelsome.

5,33. Οικονομος σοφος εστιν ος το δομα ο υπο θεου πεπιστευται εν -- διακρισει διαδιδωσι τοις συνδουλοις αυτου, τουτ' εστιν εν τωι δικαιωι του καιρου.

V,34. THE intelligible helmet is spiritual knowledge that guards unharmed the intelligent part of the soul.

5,34. Η περικεφαλαια η πνευματικη εστιν η πνευματικη γνωσις η το της ψυχης λογικον αβλαπτον παρατηρουσα.

V,35. IF the bread of the reasoning nature is the contemplation of beings, and if we have received the order to eat the former by the sweat of our brow, (Gen 3:19) it is evident that it is by the praktike that we ate the former.

5,35. Ει της λογικης φυσεως αρτος η των οντων γνωσις εστι ταυτην δε -- ιν ιδρωτι του προσωπου ημων φαγειν παρηγγελμεθα δηλον οτι εν τηι των εντολων θεου εργασιαι τουτον φαγομεν.

V,36. THOSE who have inherited the Promised Land will slay with all their might the Philistines who are there, for fear that, when Joshua becomes old among them, he will not cease going out with their force, and so they not again become slaves of the Philistines.

5,36. ^[333] Οι την της επαγγελιας γην εκληρονομησαν πασηι δυναμει τους αλλοφυλους αποκτεινατωσαν μηποτε Ι. εν αυτοις γηρασας παυσηται τε εν τηι δυναμει αυτων εκπορευομενος και παλιν δουλευωσιν τοις αλλοφυλοις.

V,37. THE intelligible [fish-]hook (Job 9:25) is the spiritual teaching that draws the soul from the depth of vice towards virtue.

5,37. Αγκιστρον πνευματικον εστιν η πνευματικη διδασκαλια ητις εκ του της κακιας βυθου την ψυχην ανελκει.

V,38. HE who fights for apatheia will arm himself with the commandments, and he who (fights) for the truth will exterminate his enemies with knowledge. The defeat the first occurs when he does what the law forbids and [defeat] of the second when he takes the lead in false teachings and opinions.

5,38. Ο υπερ της απαθειας στρατευομενος οπλιζεσθω ταις του θεου εντολαις ο δε υπερ της αληθειας οπλιζεσθω τηι γνωσει αυτου και ουτως εναντιον των πολεμιων αυτου εκπορευεσθω. εστι δε η του πρωτου ηττα εν τωι ͅ μηδεν ποιειν αυτον ων παρηγγελται του δε δευτερου εν τωι παρεκπεσειν αυτον της αληθειας εν τηι διδασκαλιαι αυτου ωστε αρχηγον γενεσθαι διδασκαλιων πλανουσων.5-38-Σ

V,39. IN pure thoughts [there] is imprinted a splendid sky to see and a spacious region where it appears how the logoi of beings and of the holy angels approach those who are worthy. And this vision that is imprinted - irritation causes it to be seen [only] obscurely, and anger when it flames up destroys it completely.

5,39. ^[335] Ο θεου τοπος ̔Εχ 24·11̓ ειρηνη κεκληται η δε ειρηνη εστι καταστασις απαθειας της λογικης φυσεως· ος δη αν επιθυμησηι τον θεον αυτου εν αυτωι ενοικειν σπουδηι την αυτου ψυχην παντων ͅ των παθων καθαρισατω.5,39-Σ

V,40. THE intelligible mountain (Ex 19:3) is spiritual contemplation placed at a great height which it is difficult to approach: when the nous has attained it, it will become a seer of all the objects lying below.

5,40. Πνευματικον ορος εστιν η πνευματικη θεωρια η εν υψει κειμενη εις ην ο νους καταντησας παντων των περι των φυσεων λογων εποπτης γινεται.

V,41. ONE in whose soul the intelligible world is completely imprinted abstains from all corruptible desire, and is henceforth ashamed of what formerly gave him pleasure, his logismoi reproaching him for his former insensitivity.

5.41 (O to\n nohto\n ko/smon e)n e(aut%= perife/rwn tupou/menon, pau/etai me\n a(pa/shj e)piqumi/aj fqarth=j! ai)sxu/netai de\ e)pi\ tou/toij loipo\n e)f ) oi(=j pro/teron h(/deto, tou= logismou= polla/kij e)gkalou=ntoj au)t%= ta\ th\j prote/raj a)naisqhsi/aj.5,41 [Hr-nfg 231=E15]

V,42. THE world created in the mind seems difficult to see by day, the nous being distracted by the senses and by the sensible light that shines; but at night it can be seen, luminously imprinted at the time of prayer

5.42 (O e)n t$= dianoi/# ko/smoj ktizo/menoj meq' h(me/ran me\n dusdia/gnwstoj ei)=nai dokei=, tw=n ai)sqh/sewn perispwsw=n to\n nou=n, kai\ tou= ai)sqhtou= fwto\j perila/mpontoj: nu/ktwr de\ e)/stin i)dei=n au)to\n perifanw=j kata\ to\n kairo\n th=j proseuxh=j e)ktupou/menon. 5,42 [Hr-nfg 232, =E16]

V,43. THE intelligible path (Jn 14:6) is the state of the reasoning soul, on which the nous as it advances will encounter objects and will understand their logoi.

5,43. Η πνευματικη οδος εστιν εξις λογικης ψυχης ευκαταστατος εν ηι ο νους τρεχων τοις ουσι συνανται και τηι οψει αυτων ευφραινεται.

V,44. IF the anger of dragons is their wine (Deut 32:33) and if the Nazarenes in accordance with the law abstain from wine, (cf. Num 6:3) the law has therefore ordained that the Nazarines are to be without anger. (Deut 33:33; Num 7:3)

5.44 Ei) qumo\j drako/ntwn o( oi)=noj au)tw=n, . . ei) de\ oi)/nou oi( Nazarai=oi kata\ to\n no/mon a)pe/xontai, qumou= a)/ra tou\j Nazarai/ouj e)kto\j ei)=nai nenomoqe/thtai.5 44 [scholion 206 In Prov. 20:1 (pp. 300-302)]

V,45. THE nous is named head of the the soul, and virtues are signified by the word hair; when he will be deprived of it, the Nazarene will be separated from gnowledge and will be taken bound by his enemies .

5.45 (O nou=j me\n kefalh\ th=j yuxh=j o)noma/zetai, ai( de\ a)retai\ trixw=n e)pe/xousi lo/gon, w(=n sterhqei\j Nazirai=oj, th=j gnw/sew/j te xwri/zetai kai\ de/smioj u(po\ tw=n polemi/wn a)pa/getai.5,45 [Hr-nfg 231=E17]

V,46. THE high priest is He who addresses supplications to God for all reasoning nature and separates some from evil, and others from ignorance.

5,46. Αρχιερευς εστιν ο υπερ πασων λογικων φυσεων προς τον θεον --κετευων τηι αυτου μεσιτειαι της τε κακιας και αγνοιας αυτας διαχωριζων.

V,47. WE honor angels non because of their nature, but on account of their virtue; and we insult demons on account of the vice that is in them.

5,47. Τιμωμεν τους αγγελους ου δια την φυσιν αυτων αλλα δια την αρετην αυτων και λοιδορουμεν τους δαιμονας δια το πληθος της της κακιας αυτων.

V,48. ALONE of all bodies, the Christ is adorable by us because he alone has within him the Word of God.

5,48 Εν εστι σωμα ο υπο παντων προςκυνειται το του Χ., διοτι εν αυτωι μονωι ο θεος λογος σωματικως ενεστιν.

V,49. THE new God (Ps 80:10) is he who cannot make anything to exist, or he who is united to evil.

5,49. Pro/sfato/j e)sti Qeo\j o( mhde\n ou)siw½sai duna/menoj, hÄ o( tv= kaki¿# pepoiwme/noj5,49
[Sch 4n Ps 80:10 (d)]

V,50. ONLY the Blessed Trinity is adorable in itself, by which, finally, the incorporeal and the corporeal nature in the beginning became something out of nothing.

5,50. Μονη η αγια τριας προ των αιωνων προσκυνητη υφ' ης υστερον παντα τα οντα τα τε ενσωματα και τα ασωματα ͅ εξ ουδενος συνεστηκε.

V,51. ONE who sees the Creator according to the harmony of beings - it is not [God’s] nature that he knows, rather he knows His wisdom by which He has made everything: and I do not mean the essential wisdom, but that which appears in beings, that which is called natural contemplation by those who are expert in these things. And if this is so, what is the madness of those who say they know the nature of God!

5,51. ^[339] Ος εκ της των οντων οψεως εις τον θεον κατανοει ου την φυσιν αυτου οραι αλλα την της σοφιας αυτου οικονομιαν· ει δε τουτο ουτως εχει ποση εστιν η μανια των ειπειν οτι την θεου φυσιν γινωσκουσιν τολμωντων.

V,52. A PURE nous has need of the logoi of bodies, a purer (nous) [needs] the logoi of incorporeals, and a (nous) purer than the latter [needs] the Blessed Trinity.

5,52. ^[341] τα μεν σωματα οραν ζητουντες νοος καθαρου χρειαν εχομεν τα δε ασωματα καθαροτητος περισσευουσης μαλλον δε παρα πολυ εαν επιβαλωμεθα του οραν την αγιαν τριαδα.

V,53. THE spiritual sacrifice is the pure conscience that puts on the state of the nous as on an altar.

5,53. Θυσια πτευματικη εστι θεωρια καθαρα ητις την του νοος καταστασιν {͂ευεχια} ως επι θυσιαστηριου τιθησι

V,54. JUST as it is more difficult for us to see the logoi of the incorporeals that [to perceive] through the senses objects which approach us, so it is more difficult for us to know the logoi of bodies that to see the bodies themselves.