THE SIXTH CENTURY_

VI,1. WHAT the contemplation of beings is, the Holy Bible has not made known; but how it may be approached by the practice of commandments and by true doctrines, it has taught in an obvious fashion.

6,1. Τι εστιν η των οντων θεωρια αι αγιαι ου σημαινουσι οπως δε προς αυτην εφικνουμεθα δια της των εντολων θρησκειας τε και της γνωσεως εληθειας δηλαυδως διδασκουσιν· τις γαρ αναβησεται εις το ορος του κυριου κ.τ.ε.

VI,2. TWOFOLD is the contemplation of this world: the one obvious and dense, the other spiritual and intelligible. The first contemplation [can be] approached by the impious and demons; and the second by the just and the angels of God. And just as the angels comprehend spiritual contemplation more than the just, similarly more than the impious do the demons comprehend the dense contemplation - which it is thought they also provide to some of those who belong to them; and we, we have learned from the Holy Bible that the holy angels also practice this.

6,2. Η τουτου του κοσμου θεωρια διπλασια εστιν η μεν πραγματικη η [η] πνευματικη· και προς μεν την πρωτην προσερχονται και ανδρες ασεβεις προς δε την δευτεραν μονον αγιοι εγγιζουσιν.

VI,3. THE sensible nations are distinguished from one another by places, by laws, by languages, by clothes and sometimes also by qualities. The intelligible and holy (nations) (are distinguished) by worlds, by bodies, by knowledges and, it is said, also by languages. The father of first is Adam, and that of the second is the Christ, of whom Adam is (the representation).

6,3. Τα αισθητα εθνη αλληλων τοποις και γλωσσαις και σχημασι εστι {δε} και κρασεσι διαφερει, εθνη δε αγια πολιτειας και γνωσεσιν και χαρισμασι πνευματικοις.

VI,4. THE Father is considered before the Son as Father, before the Holy Spirit as Principle, and He is anterior to the incorporeals and to the corporeals as Creator.

6,4.^[π.365] Πατηρ της αληθειας ο πατηρ Χ. προσαγορευται κεφαλη δε του αγιου πνευματος· των δε κτισματων κτιστης εστιν.

VI,5. THE Uncreated is one before whom, because he is [such] by his essence, there is nothing which is prior.

6,5. ακτιστον εστιν ου εν τηι αυτου ουσιαι υφισταμενου ουδεν προτερευει.

VI,6. JUST as the knife circumcizes the sensible Jew, in the same way the praktiké (circumcizes) the intelligible (Jew), he whom Christ has symbolically named the sword he has hurled into the world. (Mt. 10:34)

6,6. Ωσπερ τον αισθητον Ιουδαιον η μαχαιρα πριτομει ουτως τον νοητον Ιουδαιον η εντολων θεου θρησκεια κατα την κυριου διδαχην λεγοντος· μαχαιραν ηλθον βαλειν επι την γην.

VI,7. IF the eighth day is the symbol of the resurrection, and Christ is the resurrection, those therefore who are circumcized on the eighth day are circumcized in Christ.

6,7. Ει η ογδοη ημερα της αναστασεως αναστασις δε ημων εστι ο κυριος Ι. δηλοντι οι περιτεμνομενοι εν τηι ογδοηι ημεραι εν αυτωι περιτεμνονται.

VI,8. JUST as Paradise is the {academy?} of the just, so also Sheol is capable of being the torment of the impious.

6,8. Ωσπερ ο παραδεισος των δικαιων ευφραντικη εστιν ουτως ο αιδησ των πονηρων βασανιστικος.

VI,9. IF time is considered with generation and destruction, the generation of the incorporeals is therefore timeless, because there is no destruction prior to this generation.

6,9. Ει η φθορα υπο τωι χρονωι εστι το πρωτον γενομενον της φθορας προτερον εστιν.

VI,10. THE Blessed Trinity is not like a tetrad, a pentad, or a hexad; indeed, these “numericals” are forms without substance; but the Blessed Trinity is essential knowledge.

6,10. Ουκ εστιν η αγια τριας ως τετρας και πεντας κ.τ.ε. αυται γαρ αριθμοι εισιν η δε αγια τριας ουσια μονειδης εστιν.

VI,11. THE numerical triad is accompanied by a tetrad, but the Blessed Trinity is not accompanied by a tetrad; it is not therefore a numerical triad.

6,11. Τηι αριθμων τριαδι επακολουθει τετρας, ουκ αρα εστιν η αγια τριας τριας αριθμων.

VI,12. THE numerical triad is preceded by a numerical diad, but the Blessed Trinity is not preceded by a numerical diad; indeed, it is not a numerica; triad.

6,12. Της αριθμων τριαδος προηγειται δυας της δε αγιας τριαδος ου προτερα δυας· ου γαρ αριθμων τριας εστιν.

VI,13. THE numerical triad is constituted by addition of units without substance; but it is not by addition of such units that the Blessed Trinity is constituted; it is not therefore a triad that is [constituted] with numbers.

6,13. Τριας αριθμων συνθεσει ενος ενος τελειται η δε αγια τριας ουκ εν αριθμων συνθεσει εστι δια το μηδε αριθμων τριαδα ειναι.

VI,14. THE Christ is not connatural with the Trinity. Indeed, he is also not essential knowledge; but he alone always has essential knowledge inseperably [with]in him. But Christ - I mean to say he who has come with the Word- God and in spirit is the Lord - is inseparable from his body; and by th[at] union he is connatural with his Father, because he is also essential knowledge.

6,14. Το Χ. σωμα εκ της ανθρωπινης φυσεως εστιν εν ωι ευδοκησε παν το πληρωμα της θεοτητος κατοικειν σωματκος· Χ. δε θεος εστι επι παντων κατα τον αποστολικον λογον.

VI,15. THE feet of Christ are praktike and contemplation; and if he puts all his enemies beneath his feet, (1Cor 15:25) all therefore will know praktike and contemplation.

6,15. Ποδες Χ. εισι πραξις {θρησκεια} τε και θεωρια· και ει παντας τους εχθρους αυτου θησει υπο τους ποδας αυτου δηλον οτι παντες _[οι πειθομενοι_] αυτωι δεκτικοι της τε πρακτικης και της γνωσεως εισιν.

VI,16. CHRIST is he who, proceeding from essential knowledge and from incorporeal and corporeal nature has appeared to us: and [any]one who says “two Christs” or “two Sons” resembles someone who calls the sage and his wisdom two sages or two wisdoms.

6,16. Χ εστιν ος εκ ουσιωδους γνωσεως και εκ φυσεως ασωματου τε και σωματικης τωι ανθρωπων γενει εφανη· ο δε λεγων ͅ δυο Χ. και δυο υιους ομοιος εστι τωι τον σοφον και την σοφιαν αυτου δυο σοφους και δουο σοφιας προσαγορευοντι.

VI,17. A HOLY power is that which has been constituted by the contemplation of beings and by incorporeal nature and corporeal (nature).

6,17. Δυναμις αγια εστι συστασις εκ της των οντων θεωριας τε και εκ της θεου καριτος βοηθειας γενομενη.

VI,18. THERE was a time when Christ had no body; but there there was never [a time] when the Word of God was not in him. For it is with his genesis, , that the Word of God has also resided in him..

6,18. Ην οτι ουκ ην το _[φυσικον_] Χ. σωμα αλλ' ουκ ην οτε ουκ ην εν αυτωι ο θεος λογος, _[αφ' ου δ' ην απυκεκρυμμενως εν αυτωι κατεπαυσε, η δε αποκαλυψις αυτου ην εν ταις εσχαταις ημεραις._]

VI,19. CONVERSION is the ascent away from (the) movement and away from vice and ignorance towards knowledge of the Blessed Trinity. (Guil. 225)

6,19. Αποκαταστασις εστιν αναγωγη λογικης φυσεως προς την καταστασιν ης αεπεσεν.

VI,20. BEFORE the movement, God was good, powerful, sage, creator of the incorporeals, father of the logikoi and omnipotent; after the movement, he has become creator of bodies, judge, governor, physician, shephers, doctor, merciful and forbearing, and again door, way, lamb, high priest, with the other names that are spoken by modes. And he is Father and Principle even before the creation of the incorporeals: Father of the Christ, and Principle of the holy Spirit.

6,20. ^[375] Προ της κινησεως ην ο θεος και αγαθος και ισχυρος και σοφως και κτιστης και πατηρ και παντοκρατωρ· μετα δε την κινησιν ην κριτης και ιατρος και προνοητης.

VI,21. VIRTUE is that state of the reasoning soul in which it is difficult to move it towards evil.

6.21.Ἀρετὴ δέ ἐστιν ἕξις ἀρίστη ψυχῆς λογικῆς, καθ᾿ἣν δυσκίνητος γίνεται πρὸς κακίαν. [Hr-nfg 231=E24]

[S1] Αρετη εστι λογικης ψυχης καταστασις ης αν εχομενη ακινητος --εμενει.

VI,22. IF sensible words can make known even objects in the world to come, it is evident that sages of this world will also receive the kingdom of Heaven. But if it is the purity of the nous [sic, = “consciousness”] that sees and the appropriate word from it that makes [it] know, the sages of this world will be kept far from the knowledge of God.

6.22. Εἰ αἰσθητοὶ λόγοι ἐν τῷ  αἰῶνι τῷ μέλλοντι παριστῶσι τὰ πράγματα οἱ σοφοὶ δηλονότι τοῦ αἰῶνος τούτου λήψονται τὴν βασιλείαν τῶν οὐρανῶν. Εἰ δὲ καθαρότης ὁρᾷ διανοίας καὶ λόγος σημαίνει ταύτην κατάλληλος, μακρὰν οἱ σοφοὶ γενήσονται τῆς γνώσεως τοῦ Θεοῦ.  [Hr-nfg 231=E19

[S1] Ει λογοι αισθητοι και εν τωι μελλοντι αιωνι χρησιμευουσι και οι --του του κοσμου σοφοι την βασιλειαν των ουρανων κληρονομησουσιν· ει δε η νοος --μηδποτης της του μελλοντος αιωνος οψεως αξιουται δηλον δηλον οτι οι τουτου του κοσμου ----- απο της θεου γνωσεως μακραν εσονται.

VI,23. JUST as this saying here informs concerning objects in this world, so the saying of the spiritual body will make known objects of the world to come.

6,23. Ωσπερ ουτος ο λογος ο φανερος περι των τουτου του κοσμου πραγματων σημαινει ουτως ο πνευματικος λογος περι της του μελλοντος αιωνος αληθειας διηγειται.

VI,24. IF those, who in the world to come will be angels, also rule over five or on ten cities; it is evident that they will also receive the knowledge that can impel reasoning souls from vice to virtue, and from ignorance to the knowledge of God.

6,24. Οι εν τωι μελλοντι αιωνι ως αγιοι αγγελοι εσονται και πεντε πολεων η δεκα επιστατησουσι δηλον οτι υπερβαλλουσαν δυναμιν παρα της θεου χαριτος ως εις την οικονομιαν δεξονται.

VI,25. WHEN demons are unable to move [tempting-]thoughts against the gnostikos, then they close his eyes by means a of severe cold and lead him into a heavy sleep; because the the bodies of demons are very cold, similar to ice.

6,25. Ὅταν ἀδυνατήσωσι δαίμονες κινῆσαι λογισμοὺς γνωστικῷ, τὸ τηνικαῦτα τῶν ὀφθαλμῶν αὐτοῦ δράσσονται καὶ τούτους πάνυ καταψυχρώσαντες εἰς βαρύτατον αὐτοὺς ὕπνον καθέλκουσι? ψυχρὰ γὰρ πάντα τὰ τῶν δαιμόνων σώματα καὶ κρυστάλλῳ παρεμφερῆ.  [HR-NFG 233 = E 21].

[S1] Οταν οι δαιμονες παθη κακα εν γνωστικωι υποκινειν μη δυνωνται τοτε προς τους οφθαλμους αυτου εγγιζουσν και δια πολλου ψυχους αυτους νυσταζειν ποιουσι και ουτως αυτον καλου μελετηματος παυουσι {αποσπωσι}.

VI,26. JUST as it is not fire itself that is in our bodies, but it its quality that has been put in them, so also in the bodies of demons it is not earth itself nor water itself, but their qualities that the Creator has sown there.

6,26. Εν τοις ανθρωπινοις σωμασι ου τα τεσσαρα στοιχεια αλλ' η δυναμις αυτων εστιν.

VI,27. IF all the nations will come and prostrate before the Lord (Ps 85:9) , it is evident that even the nations that want war will come. And if this is so, then all the natures of the logikoi will prostrate before the name the Lord Who will make known the Father Who is in Him. Indeed, that is the Name higher than every other name. (Phil 2:9).

6,27. Παντα τα εθνη ηζουσιν και προσκυνησουσιν ενωπιον σου κυριε· μετα του καταδηλου εστι και το του μυστηριου, οτι πασαι αι γνωσεις προσκυνησουσι και υποταγησονται τηι αγιαι θεου γνωσει.

VI,28. THE Father is the [pro]genitor of essential knowledge.

6,28. Πατηρ εστι γεννητης γνωσεως ουσιωδους.

VI,29. THE Father is he who has a reasoning nature that is united to the knowledge of the Trinity.

6,29. Πατηρ χαριτι εστιν ος ελεει αυτου την λογικην φυσιν της --εικονος αυτου δεκτικην εγεννησεν.

VI,30. THE Father is he who has a reasoning nature that is united to the contemplation of beings.

6,30. Πατηρ αυξανων {cf. 1Cοr 3·7} εστιν ος τους νηπιους αυξανει --ης το καταξιωθηναι αυτους της αγιας τριαδος γνωσεως.

VI,31. BEGOTTEN is one who has been begotten by someone, as by a father 1

6.31.  Γεννητόν ἐστι τὸ ἔκ τινος ὡς ἐκ πατρὸς γεννηθέν, [Diekamp Doc Pat 254.11]

[S1] Γεννητον εστι τι υπο τινος γεννωμενον ωσπερ υιος υπο πατρος.

VI,32. _[BUT_] engendered is one who has been engendered by someone (as by a creator).

6.32. . γενητὸν δέ ἐστι τὸ ἔκ τινος γεγονός.. [Diekamp Doc Pat 254.12]

[S1] Ποιητον εστι τι υπο τινος πεποιημενον ωσπερ η κτισις υπο κτιστου.

VI,33. WHEN the Christ will no longer be imprinted in the varied worlds and in names of all kinds, then he also will be submitted to God the Father (I.Cor 15:28) and will delight in the knowledge of him alone, which is not divided in worlds and in increases of the logikoi.

6,33. Οταν Χ. τηι λογικηι φυσει μηκετι εν πολλαις διαφοραις οραται τοτε και παντα δι' αυτου τωι της αληθειας πατρι υποταγησεται.

VI,34. IN the worlds God will change the body of our humiliation into the resemblance of the glorious body (Phil 3:21)of the Lord; and after all the worlds he will also bring us to the resemblance of the image of his Son (Rom 8:29), if the image of the Son is essential knowledge of God the Father.

6,34. Δια της των εντολων θρησκειας ενδυει ημας ο θεος την της καθαροτητος αυτον σφραγιδα, τηι δε του αγιου πνευματος αυτου αποκαλυψει την αληθινην αυτου εικονα τελεσιουργει.

VI,35. BY the intellections of the commandments holy angels purify us from evil and render us impassible; by those of nature and by the divine logoi, they liberate us from ignorance and make us wise and Knowers.

6,35. Εν τηι θεωριαι της θεου εντολων θρησκειας αι αγιαι δυναμεις --κακιας ημας καθαριζουσι τε και απαθεις ημας ποιουσιν· εν δε των φυσεων θεωριαι και τοις περι του θειου λογοις αγνοιας ημας ελευθερουσι και σοφους και γνωστικους ημας παριστασιν.

VI,36. HE who was created to be the plaything (or laughing-stock) of the angels (Job 40:19; 41:25) of God, would [?this]not be he who was the initiator of the movement; and at the beginning has transgressed the borders of wickedness, and because of that has been called the. beginning of the Lord’s creatures ?

6,36. Ο πεποιημενος εγκαταπαιζεσθαι υπο των αγγελων αυτου εστιν -ισως ος της κινησεως ηρξατο εν τωι πρωτον ορων της κακιας επιβηναι και δια τουτο αρχη πλασματων κυριου εχρηματισεν.

VI,37. JUST as cranes fly in form of letters although they do not know letters, so also the demons recite sayings concerning the fear of God, although they do not know the fear of God.

6,37. Ωσπερ αι γερανοι τυπωι ͅ γραμματων πετονται την γραφην ουκ επισταμεναι ουτως οι δαιμονες λογους της θεοσεβειας προφερουσιν την θεοσεβειαν ου γιγνωσκοντες.

VI,38. THE intelligible cross is voluntary mortification of the body, which perfects the chastity of Christ.

6,38. Κλινη κοιμωμενου εστι νεκρωσις του σωματος η αγαθωι θεληματι εν τωι ανθρωπωι την εν Χ. αγνειαν αποτελει.

VI,39. THE genesis of Christ is the regeneration of our interior man , which the Christ, like a good builder, has founded on the principal stone of the structure of his body in building it.

6,39. Η Χ. γεννησις εστι πρωτοτοκια του καινου κοσμου.

VI,40. THE crucifixion of Christ is the mortification of our old man, the canceling out of the sentence levelled against us and the remission makes us return to life.

6,40. Σταυρωσις Χ. εστιν η του παλαιου ημων ανθρωπου νεκρωσις τε και της καθ' ημων καταδικης λυσις και αφεσις εις ζωην ημας αποκαθιστασα.

VI,41. THE complete withdrawal softens the concupiscible portion of the soul and renders hard the thmikon (irascible).

6,41. Τελεια κοσμου αποχωρησις το μεν επιθυμητικον της ψυχης μερος μαραινει τον δε ζηλον μαλλον οχυν παριστασιν.

VI,42. THE death of Christ is the mysterious operation that restores to eternal life those who have hoped in him in this life.

6,42. Νεκρωσις Χ. εστιν ενεργεια μυστικη η τους εν ταυτι τηι ζωηι επ' αυτωι ηλπικοτας εις την αιωνιον ζωην μετακαθιστησιν.

VI,43. THE providence of God

accompanies free will;

but his judgment considers the order of the logikoi.

6,43. ^[389] Η θεου προνοια μετα το αυτεξουσιον τρεχει {μεταδιωκει} η δε δικαια κρισις αυτου μετα ψυχης διαγωγην.

VI,44. THE spiritual demonstration is the carrying out of things that have been predicted in a divine manner by the Holy Spirit.

6,44. Αποδειξις πνευματος εστιν α πνευματι αγιωι εν προφητειαι προυπηρξεν και εν τωι καινωι ευαγγελιωι καιρωι αυτων τετελεσται.

VI,45. NOT one of the [subsequent] worlds has been superior to the first world; indeed, it is said that the former was made from the principal quality: and a [spiritual] athlete has apprised us that in [the first world] will be accomplished all worlds, and Knower.

6,45. Το οτι κατ' εικονα θεου εγενετο ο ανθρωπος ανευ ελαττωσεως κειται, καθικνουνται δε αυτου οι φιλεργοι κατα τον των πατερων λογον.

VI,46. THE kithara is the praktike soul moved by the commandments of Christ. 

6,46. Κιθάρα ἐστὶ ψυχὴ πρακτικὴ ὑπὸ τῶν ἐντολῶν τοῦ Χριστου κινουμένη, Gr In Ps 91 4 (b) , PG 12.1552D (cf also In Ps 32.2 (b), PG 12.1304C)

[S1] Κιθαρα εστι ψυχη πρακτικη ταις Χ. εντολαις κινουμενη.

VI,47. THE judgment of God will cause to enter into the Promised Land whoever will have followed Joshua, by giving to him a spiritual body and an appropriate world; but those who, because of the abundance of their goods will not have been able to obtain it, he will install on the shore of the Jordan according to their rank.

6,47. Η δικαια θεου κρισις πατα οπισω Ιησου πορευομενον εις την της επαγγελιας γην εισαγει κληρονομουσα αυτωι μετ' αυτου κληρον ͅ αφθαρτον.

VI,48. THE harp is the pure nous which is moved by spiritual knowledge.

6,48 ψαλτήριον δὲ νοῦς καθαρὸς ὑπὸ πνευματικῆς κινούμενος γνώσεως.   Gr In Ps 91 4 (b) ,PG 12.1552D (cf also In Ps 32.2 (g), PG 12.304C)

[S1] Ψαλτηριον εστι νους καθαρος υπο γνωσεως πνευματικης κινουμενος.

VI,49. EGYPT signifies vice, the desert the praktike the land of Juda the contemplation of bodies, Jerusalem [contemplation] of the incorporeal, and Zion is the symbol of the Trinity.

6,49. Η Αιγυπτος συμβολον εστι της κακιας η δε ερημος συμβολον της θρησκειας και η γη Ιουδα της σωματων θεωριας η δε Ιερουσαλημ των ασωματων --και Σιων της αγιας τριαδος.

VI,50. EVERYTHING that is a part of this world belongs to corporeal nature; and everything that belongs to corporal nature is a part of this world.

6,50. ^[393] Παν οτι μερος εστι τουτου του κοσμου μερος εστι του σωματικου και παν οτι μερος εστι του σωματικου μερος του κοσμου τουτου.

VI,51. SINCE of all powers of the soul the reasoning part is the most honorable because it alone acts with [?is united to?] wisdom - the first of all virtues being wisdom; our wise master has also called it the spirit of filial adoption. (Rom 8:15)

6,51. Εἰ πασῶν τῶν τῆς ψυχῆς δυνάμεων τὸ λογιστικὸν μέρος ἐστὶ τιμιώτατον, τοῦτο δὲ μόνον τῇ σοφίᾳ ποιοῦται, προτέρα ἂν εἴη πασῶν τῶν ἀρετῶν ἡ σοφία· ταύτην γὰρ καὶ υἱοθεσίας πνεῦμα ὁ σοφὸς ἡμῶν διδάσκαλος εἴρηκεν.  [Hr-nfg 232=E20]

^[S1] Ει μαλλον πασων της ψυχης δυναμεων το λογιστικον προτιμαται ως της θεου σοφιας μετεχον παντων αρα δοματων κρειττον εστι το της πνευματικης γνωσεως· τουτο γαρ και οι πατερες πνευμα της υιοθεσιας καλουσιν.

VI,52. MANY passions are hidden in our souls which, when they escape our notice, temptations sharply reveal to us. And it is necessary to guard the heart with all vigilance (Prov: 4:23), so that, when some matter occurs which induces a passion [within us], we are not suddenly snatched up by demons to perform something forbidden by God.

6.52. Πολλὰ πάθη κέκρυπται ἐν ταῖς ψυχαῖς ἡμῶν, ἅπερ λανθάνοντα ἡμᾶς οἱ ὀξύτεροι τῶν πειρασμῶν φανεροῦσι, καὶ δεῖ πάσῃ φυλακῇ τηρεῖν τὴν καρδίαν, μήποτε παραφανέντος ἐκείνου τοῦ πράγματος, πρὸς ὃ τὸ πάθος κεκτήμεθα, συναρπασθέντες ἐξαίφνης ὑπὸ δαιμόνων, δράσωμέν τι τῶν ἀπηγορευμένων παρὰ Θεοῦ. . [Hr-nfg 231=E22]

[S1] Πολλα παθη εν τηι ψυχηι αποκεκρυμμενα εστιν α ημας λανθανοντα --οι πειρασμοι επιτυχοντες ημιν αποδεικνυουσι· και πασηι φυλακι τηρειν την καρδιαν πρεπει μηποτε απροσδοκητως καταλαβον ημας το παθος το αποκεκρυμμενον ερεθιζηι --υφελκεσθαι οπισω πραγματος υπο θεου μη εργαζεθαι απειρημενου.

VI,53. THE intelligible arrow is the evil logismos, which is constituted by the passible part of the soul.

6,53. ^[395] Βελος πονηρον εστι διαλογισμος πονηρος πρωτον εκ της ψυχης επιθυμιας εκβαλλων {εκπορευομενος}.

VI,54. IF the nous discerns words and if the names and the words make objects known, the nous therefore discerns objects.

6,54. Ει ο νους τους τε λογους και τα ονοματα διακρινει λογοι δε και ονοματα περι πραγματων δηλουσι κρινει αρα ο νους τα πραγματα.

VI,55. IT is when the nous approaches the intelligible that it is no longer united to the logismos that comes from the passible part of the soul.

6.55.. Ὁ νοῦς τὸ τηνικαῦτα ἐπιβάλλει τοῖς νοητοῖς, ὁπηνίκα ἂν μηκέτι ποιῶται τοῖς ἀπὸ τοῦ παθητικοῦ μέρους τῆς ψυχῆς λογισμοῖς. [Hr-nfg 232=E23]

[S1]  Ο νους τοτε εις τα νοητα επισκεπτεται οταν των τε κινησεων και των ψυχης παθων ελευθερος καταστηι.

VI.56. IF vision is said [ to consist] in sensation and in thought, and if Christ comes in the same way the disciples saw him ascend to heaven (Acts 1:11, how can it be said that they saw him? Rather, it is known that at all times Christ truly ascends in the holy, while he passes in descending towards the others.

6,56. Ει δια λεγεται αισθησει και διανοιαι, ουτως δε ελευσεται χ. ον τροπον εθεασαντο αυτον εθεασαντο· αυτον οι μαθηται αναβαντα εις τον ουρανον, λεγετω τις οπως αυτον εθεασαντο· πλην τοις αγιοις διαπαντος αναβαινει ο Χ. καν προς αλλους καταβαινηι του αναγωγειν {αναβιβαζειν} αυτους.

VI,57. THE recompense which reasoning nature will receive before the tribunal of Christ - these are spiritual or dark bodies, and the contemplation or ignorance appropriate to them: and for this reason it is said that the Christ whom we await comes for some as this and for others as that.

6,57. Οτι ανταποδιδοται ͅ λογικη φυσις εμπροσθεν του βηματος του Χ. η αρθαρσια εστιν η φθορα, η γνωσις η αγνωσια.

VI,58. OF those bodies that have been stable in the series of changes it is said that that they will depart spiritual bodies. But whether that will happen at the end (by separation?) from matter or from organa which will have come to be - you, too, [should] examine [this].

6,58. ^[399] Η μεταμορφωσις των αγιων σωματων αναστασεως ημεραι καθ' ομοιωσιν του σωματος της κυριου δοξης εσται και φθαρτον εν αυτοις ουκετι οφθησεται διοτι κατεποθη εν αφθαρσιαι.

VI,59. TWOFOLD is the providence of God: one part, it is said, cares for the sustasis of bodies and incorporeal [beings]; and the other urges the logikoi away from vice and ignorance towards virtue and knowledge.

6,59. θεου επιμελεια δισση εστιν η μεν την των ασωματων καταστασιν διατηρει η δε την ενσωματων νηπιοτητα αυξανει.

VI,60. STERILE is the nous which is deprived of spiritual doctrine, or which lacks seeds sown by the Holy Spirit.

6,60. Αγονος εστι νους διδαχης πνευματκης απεστερημενος η των σπερματων των υπο του αγιου πνευματος εσπαρμενων υστερων.

VI,61. IF God is the God of the living and not of dead, (Mt 22:32 ) and if, according to the saying of holy Moses, the mediums question the dead (Deu 18:11), it is not Samuel that the medium caused to come up from the dead; for he is not dead but alive.

6,61. Ει ο θεος των ζωντνω θεος εστι και ου των νεκρων κατα δε το του αγιου Μωσεως ρημα οι γνωσται τους νεκρους επιζητουσιν, η εγγαστριμυθος ου την ψυχην ανηγαγε του αγιου Σαμουηλ· ου γαρ νεκρος ͅ εστιν αλλα ζων ως Αβρααμ και Ισαακ κα Ιακωβ.

VI,62. STERILE is the reasoning soul that is always learning and is never able to attain to true knowledge.

6.62 Στεῖρά ἐστι ψυχὴ λογικὴ ἡ πάντοτε μανθάνουσα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλυθεῖν βουλομένη· [Hr-nfg 232=E24]

^[S1] στειρα εστι ψυχη λογικη διαπαντος μανθανουσα τε και εις επιγνωσιν αληθειας εξικνεισθαι ου δυναμενη.

VI,63. JUST as those whose vision is unhealthy and who look the sun are trouble by their tears and see phantasms in the air, so also the pure nous, when it has been disturbed by anger, cannot receive spiritual contemplation; but it sees a kind of fog that rests on objects.

6.63 Ὥσπερ οἱ τὰς ὄψεις κεκαθαρμένοι καὶ τῷ ἡλίῳ ἐνατιζοντες εἰς δάκρυά τε προσπίπτουσι καὶ τὸν ἀέρα ποικίλοις χρώμασι κεκραμένον ὁρῶσιν, οὕτω καὶ ὁ καθαρὸς νοῦς ὑπὸ ὀργῆς ταρασσόμενος περιδράξασθαι τῆς θεωρίας ἀδυνατεῖ καὶ νεφέλας τινὰς περιπετομένας τοῖς πράγμασιν ὁρᾷ.  [Hr-nfg 232=E25]

^[S1] Οσπερ οι ασθενεις το ομμα και εις τον ςλιον ατενιζοντες υπο δακρυων εμποδιζονται και εν τωι αερι μαρμαρυγας ορωσιν ουτως και νους καθαρος οταν υπ' οργης συγχυθηι εις πνευματικην θεωριαν τρανως διοραν ου δυναται αλλ' ως γνοφον οραι εκπεπετασμενον υπερ τα πραγματα α επισκεπτεσθαι ζητει.

VI,64. JUST as by the sensible healing of the paralytic our Savior has enlightened us concerning intelligible healing and by that which is manifest has confirmed what is hidden, so by the sensible exodus of the sons of Israel he has shown us the exodus out of vice and ignorance.

6,64 Ωσπερ παρα τωι παραλυτικωι εκεινωι δια της φανερας υγιειας περι της κρυπτης ημιν ο κυριος εσημηνεν ουτως δια της φανερας Ισραηλ εξ Αιγυπτου εξοδου περι της κρυπτης ημων εκ της κακιας τε και αγνοιας εξοδου ημιν εσημηνεν.

VI,65. THE mystery is the spiritual contemplation that is not accessible to everyone.

6,65. Μυστηριον εστι θεωρια πνευματικη ου παντι ανθρωπωι καταληπτικη.

VI,66. THE knife of stone (cf. Jos 5:2) is the teaching of Christ our Savior, which circumcized with knowledge the nous that is covered by the passions.

(cf. Jus.Mart. Dial Tryp 113:6.2 ‘by the knives of stone - the words of the Lord Jesus’)

6,66. Μαχαιρα πετρινη πετρινη εστι διδασκαλια του κυριου Ι.Χ. ητις τον νουν --παθεσι κεκαλυμμενον επιγνωσει αληθειας περιτεμνει.

VI,67. MORE worlds will increase, also more names and logoi which are appropriate for them will make us know the blessed Trinity.

6,67. ^[403] Καθ' οσον ο νους γνωσει πνευματικηι καθαριζεται τοσονδε προς την της αγιας τριαδος θεωριαν εγγιζει.

VI,68. “SUBMISSION” is the consent of the will of the reasoning nature with a view to the knowledge of God.

6,68.. Ἡ ὑποταγὴ αὕτη ἐστὶ φύσεως λογικῆς πρὸς τὴν γνῶσιν τοῦ Θεοῦ ἑκούσιος συγκατάθεσις. [Sch. 4 In Ps 36.7 [d-e]

[S1]  Λογικης φυσεως υπο θεου γνωσιν υποταγη εστι συμφωνησις αγαθου θεληματος.

VI,69. ANGELS see men and demons; men are deprived of seeing angels and demons, and demons see only men.

6,69. Οι αγγελοι τους ανθρωπους ορωσιν και τους δαιμονας οι δε ανθρωπους μονον ορωσιν.

VI,70. “SUBMISSION” is that weakness of the reasoning nature that cannot cross the limits of its rank; thus indeed, he has put all [things] under his feet, according to the saying of Paul (1Cor 15:27).

6,70. Υποταγη εστιν ασθενια λογικης φυσεως παραβαινειν τα ορια αυτης ου δυναμενης· ουτως γαρ παντα υπεταξεν υπο τους ποδας ουτου κατα το ρημα του μακαριου Παυλου.

VI,71. JUST as to the sensible Israel are opposed sensible nations, in the same way to the intelligible Israel are opposed intelligible nations.

6,71. Ωσπερ τωι αισθωτωι Ισραηλ αντικειται εθνη αισθητα ουτως τοι πνευματικωι Ισραηλ εθνη νοητα.

VI,72. THE logos of matter is one thing; the [logos] of the quality that can make it known is another; [still] another is that [logos] of their internal part close to elements, another is that of the sensible elements, another is the contemplation of the body; [and] another is that of the human organon .

6,72. ^[405] Αλλο εστι λογος της υλης και αλλο λογος της δυναμεως αυτης και αλλο εστι λογος στοιχειων και αλλο της κοινης κρασεως και αλλο εστιν ο των σωματων αλλο δε ο του ανθρωπινου οργανου.

VI,73. IT is not because the nous is incorporeal that it bears the likeness of God, but because it has been made receptive of Him. And if it is because it is incorporeal that it bears the likeness of God, it is therefore essential knowledge; and it is not by receptivity that it has been made [in] the image of God. But examine whether this is the same thing, the fact that it is incorporeal and the fact that it is able to receive knowledge, or quite otherwise, like a statue and its bronze.

6,73. Ουκ εν τωι ασωματος ειναι ο νους εικων εστι θεου αλλ' εν τωι δεκτικος ειναι της αγιας τριαδος.

VI,74. THE Christ will come before the judgement to judge the living and the dead, and he will be known after the judgement, if the Lord is known by the judgement he renders.(ps 9:17);

6,74. Γνωστος ο κυριος προ της κρισεως αυτου τοις φρονιμοις μετα δε την κρισιν ουτου γιγνωσκεται τοις τε φρονιμοις και τοις αφροσι καθως γεγραπται· γιγνωσκεται κυριος --κριματα ποιων {ψ 9.17}

VI,75. THE first knowledge that is in the logikoi is that of the BlessedTrinity; then there took place the movement of freedom, the beneficial providence and the non-abandonment, and then the judgement, and again the movement of freedom, providence, the judgment, and that up to the Blessed Trinity. Thus a judgment is interposed between the movement of freedom and the providence of God.

6,75. ^[411] Η πρωτη γνωσις εν λογικηι φυσει γενομενη εστι της αγιας τριαδος θεωρια μετα δε εγενετο η του αυτεξουσιου κινησις μετα δε ταυτην η θεου προνοιας βοηθεια δια παιδειας εις ζωην αποστρεφουσης η δια διδαχης προς την πρωτην θεωριαν προσαγιψσης.

VI,76. IF “He who has ascended above all the heavens” has “accomplished everything” (Eph 4:10), it is evident that each of the ranks of celestial powers has truly learned the logoi concerning providence, by which they rapidly impel towards virtue and the knowledge of God those who are beneath them.

6,76. Ει ο αναβας υπερανω παντων των ουρανων τα παντα πεπληρωκε γνωστον οτι τα λογικων ταγματα ολα εκαινωσε πλην γε της των αποστατων αγελης

VI,77. DID Gabriel announce to Mary the departure of Christ from the Father, or his arrival from the world of angels into the world of men? Investigate, too, this subject: did the disciples who lived with him in his corporeal state comewith him from the world that is seen by us, or from another world or worlds; and is this so for some of them, or for all? And investigate yet again whether it is because of the psychic state they had achieved that they attained to become disciples of the Christ.

6,77. Το του κυριου ημων μυστηριον το εν πατρι αυτου απο των αιωνων και των γενεων αποκεκρυμμενον αποκεκαλυπται τηι αυτου απιφανειαι και η των αγιων ατου αποστολων αποκεκρυμμενον αποκεκαλυπται τηι αυτου εν τωι αυτου ευαγγελιωι εγνωσθη· και επι των φυλωμ των ελπιδος αυτου μακραν εφανερωθη και αυτας προς αυτον ηγαγεν.

VI,78. EQUIVALENT in body is one who is is equal in quality.

6,78. ^[413] Αντισον σωματος εστι το κρασει ισον αυτωι.[Σ1͂Σ2]

VI,79. THE body of the Christ is connatural with our body, and his soul is of the nature of our souls; but the Word which is in him essentially is coessential with the Father.

[S1] The body of Christ is connatural with our body; his soul also is of the nature of our souls; in the same way also his divinity is coessential with the Father.

6,79. Χ. σωμα ομοφυες τωι ημων σωματι εστι και ψυχη αυτου απο της ημετερων ψυχων φυσεως ουτως και η θεοτης αυτου ομουσιος εστι τωι πατρι.

VI,80. EQUIVALENT to the reasoning substance is he who is equal in knowledge.

6,80. ^[415] Αντισον λογικης φυσεως εστι το γνωσει ισον αυτηι.[Σ1͂ ̔αλμοστ· ωορδ ορδερ ονλψ̓ Σ2]

VI,81. JUST as it is not possible for a reasoning nature to be with the body apart from the world, so it is not possible for it, apart from the body, to be in the world.

[S1] Just as it is not possible for a reasoning nature to be with the body apart from the world,  so it is not possible for a reasoning nature , apart from the body, to be in the new world.

6,81. Ωσπερ φυσιν λογικην μετα του σωματος χωρις του κοσμου τουτου ειναι ου χωρει, ουτως ουδε χωρει _[φυσιν λογικην_] χωρις σωματος εν τωι _[καινωι_] κοσμωι ειναι.

VI,82. IT is said that God is in corporeal nature like the architect in the things that have been made by him; and, like one, it is said who is as [if] in the statue, if he happened to have made a wooden statue.

[S1] One says that God dwells in his creation in the same way as a builder in his house.

6,82. Ουτος λεγεται οτι ο θεος εν τηι κτισει αυτου κατοικει ως οικοδομων εν τηι οικιαι αυτου.

VI,83. IT is said that the nous ssees things that it knows and that it does not see things that it does not know; and because of this it is not all thoughts that the knowledge of God forbids it, but those which assail it from thumos and epithumia and those which are against nature

6,83. ^[417] Ταυτα λεγεται ο νους θεασθαι α γιγνωσκει και ταυτα ου θεαται α ου γιγνωσκει και δια τουτο ου παντες λογισμοι αυτον τς θεου γνωσεως αποσπωνται αλλ' οι η εξ επιθυμιας η εκ θυμου αυτωι επανασταντες. [σ1͂σ2]

VI,84. THE choleric part of the soul is joined with the heart, where its intelligence also is; and its concupiscible part is joined with the flesh and blood, if it is necessary us to distance the heart from anger and the flesh from vice. (Eccl. 11:10)

[S1] Thumos slips into the heart and epithumia of the flesh into the blood.  Because of this we have received the command to distance the heart from anger and the flesh from vice.

6,84. Ο θυμος εν τηι καρδιαι ερπεται η δε επιθυμια σαρκος εν τωι αιματι. παρηγγελμεθα δε απωσαι τον θυμον της καρδιας και το κακον της σαρκος χωρισαι.

VI,85. IF all powers that we and the beasts have in common belong to corporeal nature, it is therefore evident that thumos and epithumia do not seem to have been created with the reasoning nature before the movement.

6,85. Ει την επιθυμιαν και τον θυμον επικοινως τοις θηριοις κεκτημεθα γνωστον οτι αρχηι της κτισεως ταυτα μεθ' ημων ουκ εκτισται αλλα μετα την κινησιν -- τς την λογικην ψυχην παρεισηλθεν.

VI,86. HOLY angels instruct some men through the word; they bring others back by means of dreams; they render still others chaste by nocturnal terrors, and they make others return to virtue though blows.

6,86. ^[419] Οι αγιοι αγγελοι τους μεν των ανθρωπων λογωι παιδευουσι τους δε ενυπνιοις μεταστρεφουσι τους δε φοβητροις σωφρονιζουσι τοος δε αλλους -- μαστιξι προς την αρετην επαναστρεφουσιν.

VI,87. THE nous, according to the saying of Solomon, is joined to the heart; and the light which appears to it passes by coming from the sensible head.

6,87. Ο νους κατα το ρημα Σολομωντος εν τηι καρδιαι αναπαυει η δε φρονησις εν τωι εγκεφαλωι.

VI,88. IT is not the holy angels only who work with us for our salvation, but also the stars themselves; if in the days of Baraq they shot from heaven in the war with Sisara. (Jdg 5:20) (IV,29 for hurling stars)

[S1] [Note deliberate obliteration of text and biblical reference so as to avoid any hint that stars might be intelligent or “helpers!] “ It is not only the holy angels who work with us for our salvation, but also the saints, our companions, who themselves were of assistance in the Gospel to Our Lord”

6,88. Ου μονον οι αγιοι αγγελοι πονουνται μεθ' ημων εις την σωτηριαν ημων αλλα και οι αγιοι οι εταιροι ημων και αυτοι εν τωι του κυριου ευαγγελιωι βοηθοι εισιν.

VI,89. JUST as in this world Our Lord has been first-born from the dead, (Col 1:18) in the same way in the world to come he will be first-born of many brothers.

6,89. Ωσπερ εν τωι κοσμωι τουτωι ο κυριος πρωτοτοκος εγενετο οτι ανεστη εκ των νεκρων ουτως και εν τωι μελλοντι αιωνι πρωτοτοκος εσται μετα πολλων αδελφων.

VI,90. WHOEVER will have obtained spiritual knowledge will help the holy angels and will return reasoning souls from vice to virtue and from ignorance to knowledge.

6,90. Οστις αν χαριτι του κυριου πνευματικης γνωσεως αξιωθηι σπουδαιως τοις αγιοις αγγελοις τας λογικας ψυχας εκ της κακιας προς την αρετην -- και εκ της αγνοιας προς την αληθειας επιγνωσιν ρυομενοις συνυπουργειτω.

SCRUTINIZE our words, O our brothers, and explicate with zeal these centuries, according to the number of the six days of creation.

THE END of the SIX CENTURIES
  of the BLESSED EVAGRIUS