Cent 1;     Cent 2;     Cent 3;    Cent 4;     Cent 5;    Cent 6


 

 

THE FIRST CENTURY  

 

THE FIRST CENTURY

Εὐαγρίου κεφάλαια [Muyld Evag

  

 

1.1

 

 I,1. TO the first good there is nothing opposed, because He is essentially [good]; thus there is no opposition as regards essence. 1,1. Τῷ πρώτῳ ἀγαθῷ οὐδέν ἐστιν ἐναντίον, διότι κατ' οὐσίαν ἐστίν· ἐναντίον δὲ οὐδὲν τῇ οὐσίᾳ. [Muyld Evag 1, p. 56]

Perhaps Evagrius seeks philosophical legitimacy for his work by beginning with the Categories of Aristotle.  Unlike his master Plotinus, Porphyry considered Aristotle's Categories a valuable introduction to logic: it would inspire numerous commentaries throughout the middle ages. Here:  Aristotle Categories 3b.24-26: Another mark of essence is that it has no contrary. What could be the contrary of any primordial [first] essence, such as the individual man or animal? It has none. Ὑπάρχει δὲ ταῖς οὐσίαις καὶ τὸ μηδὲν αὐταῖς ἐναντίον εἶναι. τῇ γὰρ πρώτῃ οὐσίᾳ τί ἂν εἴη ἐναντίον; οἷον τῷ (25) τινὶ ἀνθρώπῳ οὐδέν ἐστιν ἐναντίον,  


Cf. KG 1.89.  Evagrius generally employs the adjective ἐναντίος (opposing) and the noun ἐναντιότης (opposition) to describe evil or the demonic powers: cf. KG 1.10.  Evil (opposition) is not an essence, but rather a perverted essence. Cf. Greg.Nys Life of Moses 1.7:: “the Divine does not admit of an opposite,” (ἀπαρά δεκτον δὲ τοῦ ἐναντίου τὸ Θεῖον).


Ὑπάρχει δὲ ταῖς οὐσίαις καὶ τὸ μηδὲν αὐταῖς ἐναντίον εἶναι. τῇ γὰρ πρώτῃ οὐσίᾳ τί ἂν εἴη ἐναντίον; οἷον τῷ (25) τινὶ ἀνθρώπῳ οὐδέν ἐστιν ἐναντίον, Arist.Cat. 3b.24-26


[S1] Το πρωτον αγαθον ουκ εχει αντικειμενον ως τηι ουσιαι αγαθον· η δε ουσια ουκ εχει εναντιον.

1.2

 

 I,2. THE opposition is in the qualities, and the qualities are in the creatures; opposition is therefore in the creatures. 1,2. ̈Ἡ ἐναντιότης ἐν ταῖς ποιότησιν· αἱ δὲ ποιότητες ἐν τοῖς κτίσμασιν· ἡ ἐναντιότης ἄρα ἐν τοῖς κτίσμασιν. [Muyld Evag 2, p. 56]

cf Aristotle Categories 10b.12-14: One quality may be the contrary of another;  [...] The things, also, which are said to be such and such in virtue of these qualities, may be contrary the one to the other  Ὑπάρχει δὲ καὶ ἐναντιότης κατὰ τὸ ποιόν, [...]  καὶ τἆλλα ὡσαύτως, καὶ τὰ κατ’ αὐτὰς δὲ ποιὰ λεγόμενα,


On ποιότες, quality: KG 1.39, 2.18, 2.83. 4.84, 5.19, 6.3, 6.45, 6.72, 6.78, [?5.18]. Prayer, Prol.2, 151Schol 5 On Ps 96.7; Gnost. 41; Letter on Faith 3.3-4, Schol 52 on Eccl 6.10-12, Letter 3, Thoughts 31.On opposition in creatures and qualities: cf. (Great) Letter to Melania, 3541-43.  Although evil, vice, and death first arise in the wake of creation (cf KG 1.44) there are nevertheless primordial seeds of virtue implanted in the soul at its creation (KG 1.39-1.40)


[S1] Εναντιοτης εστιν εν ταις ποιοτησι, ποιοτητες δε εν τοις σωμασι· εναν[[τιοτης]] αρα εν τοις κτισμασιν.

1.3

 

 I,3. EVERY reasoning nature is a knowing (knowledge-seeking) essence, but our God is known to Himself: indivisibly He dwells in those in whom He dwells, like earthly art; but He is superior to this in that He exists substantially.


Cf Aristotle, Metaphysics 1.1 (980a.21) “All men by nature desire to know; Πάντες ἄνθρωποι τοῦ εἰδέναι ὀρέγονται φύσει.     Cf. KG 1.87 The desire for knowledge, common to all reasoning beings, is also desire for God Who alone knows Himself. Cf. KG 2.34; On art and divine wisdom KG 2.46

̈1,3. Πᾶσα λογικὴ φύσις οὐσία γινώσκουσά ἐστιν· ὁ δὲ Θεὸς ἡμῶν αὐτὸ γινωσκόμενόν ἐστιν, ἀμερίστως μὲν ἐγγινόμενος, οἷ ἂν ἐγγένηται· καθάπερ ἡ ἐπίγειος ἐπιστήμη· διαφέρων δὲ ταύτης τὸ ἐνυπόστατος εἶναι.̈ [Muyld, Evag 3, p. 56]

[S1] Πασα φυσις λογικη κτισις νοερα εστι, θεος δε μονος νοητος εστιν ου διασχισθεις εν οις κατοικει· πως δε νοειται θεος εν οις κατοικει; ως τεχνη εν τεχνιταις· διαφερει δε τωι ουσιωδως κατοικειν εν οις κατοικει.

1.4

 

 I,4. ALL that has come into being is either susceptible to opposition or is constituted of opposition. But those who are susceptible to opposition are not all yoked to those constituted of opposition.


The possession of free will (KG 6.43) entails the possibility of separation from (opposition to) God. All reasoning beings are either capable of opposition as angels or demons, or are demons with “bodies of opposition” (KG 1.10, 1.11; also called “bodies of ignorance,” KG 3.9).  Cf  Cf. Greg.Nys Life of Moses 1.5: “Because no Good has a limit in its own nature but is limited by the presence of its opposite, [...] And every good thing generally ends with all those things which are perceived to be contrary to the good.” [ὅτι πᾶν ἀγαθὸν τῇ ἑαυτοῦ φύσει ὅρον οὐκ ἔχει͵ τῇ δὲ τοῦ ἐναντίου παραθέσει ὁρίζεται͵ [...] καὶ πᾶν ὅλως ἀγαθὸν εἰς πάντα τὰ τοῖς ἀγαθοῖς ἐκ τοῦ ἐναντίου νοούμενα λήγει· ]

̈1,4. Πάντα τὰ γεγονότα ἢ τῶν ἐναντίων ἐστὶν δεκτικὰ, ἢ ἐκ τῶν ἐναντίων συνέστικεν· οὐ πάντα δὲ τὰ τῶν ἐναντίων δεκτικὰ καὶ τοῖς ἐκ τῶν ἐναντίων συνεστῶσι συνέζευκται. [Muyld, Evag 4, p. 56]


Καὶ πάλιν πάντα τὰ κτίσματα ἢ ἐκ τῶν ἐναντίων συνέστηκεν ἢ τῶν ἐναντίων ἐστὶ δεκτικά. EpF

[S1] Παν γενομενον η δεκτικον της εναντιοτητος η εξ εναντιων κατεστη· αλλ ου παν δεκτικον της εναντιοτητος προς τα εξ εναντιων συνεστωτα προσδεδεται.

I.5

 

 I,5. PRINCIPLES do not engender and are not engendered, but the intermediate (mesotēs) engenders and is engendered.

 1,5. Αἱ ἀκρότητες οὔτε γεννῶσιν, οὔτε γεννῶνται· ἡ δὲ μεσότης καὶ γεννᾷ καὶ γεννᾶται. [Muyld, Evag 5, p. 5, 57]

[S1] Αι αρχαι ουτικτουσιν ουδε τικτονται αι πρωται αιτιαι ου τικτουσι τικτονται δε {Δ}, η δε μσοτης και τικτει και τικτεται.



This kephalaion may be interpreted in at least two ways: First at the level of praktiké, in the sense of Aristotelian ethical theory.  Evagrius familiarity with Aristotle’s theory (Nich Eth.II.5-6) is clear in his definition of virtue as a mean/μεσότης between two opposing vices in scholion 53 on Proverbs 4.27. In that scholion he also cites Aristotle's example of courage as a mean between timidity and rashness (Nich Eth.II.7). Here Evagrius indicates that a moral extreme/ἀκρότης (i.,e. excess or deficiency) is not “productive” of virtue, which is the mean/μέσότες and is “productive”.  Evagrius uses  ἀκρότη[τε]ς  in this sense of “excessive” in Eulog. 32  and twice in Thoughts/Peri.Log. 35: concerning gluttony (SC 438. 35.3, p.274); and acedia (SC 438: 35.25, p.276).   This assumes that ἀκρότης  understood as “extreme/excess” is the underlying Greek term (as in the Muyldermans fragment) and not Frankenberg’s retroversion of ἀρχαὶ.   At the level of physiké this kephalaion may explicate Evagrius’ cosmology and protology. In patristic usage ἀκρότης can also mean “excellence” (Lampe, p.66)

Thus the text can be interpreted to mean that Excellences/ Principalities/ angels neither beget nor are begotten; whereas humans (who are midway/μέσότες between angels and demons) both beget and are begotten.  This second interpretation may explain Frankenberg’s preference for ἀρχαὶ in the sense of principalities/angels (Rom. 1.16, cited by Evagrius de Orat. 112).

1.06

 

 I,6. BY way of comparison: [1] we are one thing but [2] that which is in us is another thing; and [3] that in which we are is [yet] another [thing]; but they [all exist] together, namely: [a] that in which we are; and [b] that which [contains] that in which we are.  Cf KG 1.171.44.

̈[S1] 1,6. Κατα συγκρισιν ημεις αλλο τι εσμεν και αλλο το εν ημιν και αλλο το ρν ω ημεις· ως δε εν {ταυτο δε ε.} εστι το εν ω ημεις.

1.7

 

 I,7. WHEN those that are together are withdrawn, number will also be withdrawn; and when this is withdrawn, that which is in us and that in which we are will be one.


On the eschatological transformation of multiplicity into unity: withdrawal of names and numbers cf KG 2.17;. (Great) Letter 64 to Melania, 22-23; 26-27. Number will be withdrawn at advent of Monad:  Epist.Fidei 7 [25]

 1,7. ’Αναιρουμένων τῶν ἅμα, ἀναιρεῖται καὶ ὁ ἀριθμός· καὶ τούτου ἀναιρεθέντος, ταὐτὸν ἔσται τὸ ἐν ἡμῖν καὶ τὸ ἐν ᾧ ἐσμεν. [Muyld, Evag 6, p. 57]

[S1] Εαν εκ μεσου αρθηι το εν ον αριθμωι συναιρεται και ο αριθμος· του δε αριθμου αρθεντος εν εσται το εν ημιν και εν ωι ημεις.

1.08

 

 I,8. WHEN that in which we ought to have been was separated, it engendered that in which we [now] are; but when that which is in us is mixed, He will withdraw that which will be withdrawn [along] with number.  KG 1.61.71.162.453.27 Engendering: KG 1.91.481.49 Mixing (mingling): KG 4.74.

[S1] 1,8. Οτε αφωρισθη το εν ωι μελλομεν εσεσθαι εγεννησε το εν ωι ημεις· οταν δε το εν ημιν συγκραθηι αρει εκ μεσου το αριθμῳ διασχιζον ημας.

1.09

 

 I,9. WHEN we are in that which is, we see that which is; but when [we are] in that which is not, we engender that which is not. But when those [things] in which we are is withdrawn, then that which is not will cease to be.


In our embodied (fallen) state we most easily see (contemplate) the multiplicity of creation (cf. KG 2.5).  If we contemplate sin we engender and imprint impassioned concepts in the nous.  This will cease at the advent of eschatological Oneness (The Monad)  cf. KG 1.7, Epist.Fidei 7 [25].  Cf. KG 1.6; Engendering/begetting: KG 1.5; seeing: 1.702.284.684.905.605.61 withdrawing (taking away) 1.7 He/That Which Is: KG 1.12, 1.14, 1.17  2.5.

̈1,9. Γενομενοι εν τωι οντι ορωμεν την αληθειαν αυτου ως εστι· γενομενοι δε εν τωι ουκ οντι γεννησομεν το ουκ ον· αρθεντος δε εκ ͅ μεσου τουτου του εν ωι εσμεν ευθις ουκ εσται το ουκ ον.

1.10

 

 I,10. AMONG the demons, some oppose the practice of the commandments, others oppose thoughts of nature, and others oppose words [logoi] about divinity because the knowledge of our salvation is constituted from these three.

̈1,10. Των δαιμονων εναντιουνται οι μεν τηι των εντολων θρησκειι, {τηι πρακτικηι} οι δε τηι των φυσεων επιγνωσει, οι δε τοις περι του θειου λογοις, {͂της θεολογιαι} δι οτι και η της σωτηριας ημων γνωσις εν τουτοις τοις τρισι καθεστηκε.



Having raised the subject of “opposition” to God and nature in the first nine kephalia, Evagrius here offers his model of spiritual progress in the context of demonology.  Evagrius believed that all intelligent beings participated in a primordial “movement” or fall from union with God.  Angels are the least fallen, while demons are farthest from God and agents of “opposition”. Human beings are in an intermediate state, capable of ascent from ascetical practice (praktiké), to the contemplation of nature (physiké), and finally to knowledge of God (theologiké) (Praktikos 1; Gnost 12-13, Ad Mon.118, 119, 120).They are aided in this return by angels and impeded by demons that are differentiated according to (among other characteristics): their distance from God; their cruelty and violence; and as described here  their specialized opposition to different aspects of spiritual progress (Praktikos 84; cf. 43; 50; Scholia: 1 On Ps.78.2; 2 On Ps.117.10;  266 On Prov.24.6; ). On creation(s) and fall (“movement”/ kinesis): cf. KG 1.50; 1.51; 3.22; 5.24; 6.19; 6.20; 6.85.  Fall of demons: KG 3.34.

Evagrius highlights different aspects of the nature and activity of demons throughout the Kephalia Gnostica, especially in: KG  1.21, 1.22, 1.53, 1.57, 1.68, 2.48, 2.53, 3.4, 3.34, 3.41, 3.50, 3.76, 3.78, 3.79, 3.90, 4.33, 4.35, 4.37, 4.47, 4.59, 4.60, 4.82, 4.85, 5.11, 5.18, 5.78, 5.82, 6.2, 6.25, 6.26, 6.37, 6.52, 6.69.

1.11

 

 I,11. ALL those who now possess spiritual bodies reign over the worlds that have been made; and those who are joined to praktike bodies or to opposing [bodies], will exercise their reign over worlds yet to come. 1,11. Παντες οσοι τα νυν σωματα πνευματικα κεκτηνται βασιλευουσι εν τοις γενομενοις αιωσιν· οσοι δε εν σωμασιν εργαταις συνεχονται εν τοις μελλουσιν αιωσι βασιλευσουσιν.

Cf. KG 6.24. Here Evagrius describes the three orders of intelligent beings: (1) angels, who possess spiritual bodies and mediate God's providential care; (2) human beings who practice asceticism in praktike bodies; and (3) demons who are agents of opposition.   The latter two groups, humans and demons, will undergo a series of transformation intended to aid them in making spiritual progress. Evagrius calls these transformations “judgments (kriseis),not in the sense of condemnation, but rather God's providential bestowal on them of new bodies and environments (worlds and ages) best suited to their particular needs.(Sch 10 on Ps 1 on praktike bodies and judgment).


These healing transformations culminate in apokatastasis -, restoration of all to union with God.  Evagrius does not use this (later condemned) technical term, but see KG 3.9 for discussion of restoration of the demons, & cf. Sch 136 On Prov 14.9. On the creation of worlds in knowledge by the nous, KG 1.65

.12

 

 I,12. ONE [“unique”] is He Who is without intermediaries, and thus He is also, by means of mediations, in all.


for unique  cf also KG 3,1KG 4,16.  Christ as mediator: Origen, De Prin.1.2.4. He/That Which Is: KG 1.09, 1.12, 1.17  2.5.

̈1,12. Εις εστιν ο ων ανευ μεσιτειας και εις αυθις ουτος ο δια μεσιτων εν πασιν ων.

1.13

 

 I,13. AMONG the logikoi, some possess spiritual contemplation and [spiritual] praktiké, others praktiké and contemplation; and still others hindrance and judgment.


These logikoi (reasoning beings) are, respectively, angels, humans, and demons.  The threefold ordering of spiritual progress (praktiké, gnostiké, theologiké) is foreshadowed in Origen, Com.S.of S.prol.1.3.4.  Cf. Gnost 2-349Prak 84.

̈1,13. Των λογικων οι μεν θεωριαν τε και θρησκειαν πνευματικην κεκτηνται οι δε θρησκειαν και θεωριαν, οι δε εν εμποδισμωι και κρισει κατεχονται.

1.14

 

 I,14. FOR each one of the arts, you see in it [something] of the one who made it; but you will discover in all things the knowledge of Him Who Is, if our Lord made everything with wisdom. (Ps 104:24)  Cf. KG 2.1;   Sch 1 On Ps 122.1. “He/That Who Is: KG 1.09, 1.12, 1.17  2.5.

̈1,14.̈Ἑκάστην τῶν ἐπιστημῶν ἐν τῷ οἰκίῳ̈μόνῳ θεωρίσεις ἐπιστητῷ· τὴν δὲ τοῦ ὄντως γνῶσιν ἐν πᾶσιν τοῦ́τοις εὑρήσεις. [Muyld, Evag 7, p. 57]

[S1]Εν παντι τεχνηματι τον αυτου προεστωτα ορας· εν δε θεωριαι της γνωσεως της αληθινης εν πασι τουτοις ευρησεις, διοτι παν ο κυριος εν σοφιαι εκτισεν.

1.15

 

 I,15. WHEN the four are withdrawn, the five will also be withdrawn; but when the five are withdrawn, the four will not be withdrawn with them.


The “five” are probably the five corporeal senses (cf. KG 2.39-2.41). On five spiritual (noetic) senses cf. KG 2.35.  The “four” may refer to the four elements (earth, air, fire, water) present in different proportions in the logikoi (KG 2.51; 1.68   6.25) or the “four virtues necessary for contemplation:” prudence, courage, temperance/continence, and justice (Gnostikos 44; ?KG 1.83),  Thus the virtues remain even when corporeality disappears.  A similar interpretation of this kephalaion applies if the “four” signifies the fourfold spiritual senses of scripture described by Clement of Alexandria (Strom. 1.28.76.1-3) and cited by Evagrius (schol.15 on Ps. 76.21): namely, the  historical, legislative, liturgical, and theological senses; or  [1] as a type of something evident; [2] or a revealed [visible] sign [3] or a commandment instituted for proper living; [4] or fortelling, like a prophecy.  Also, In Stromata 5.34.4, “four” refer to the four pillars of the Temple into which the gnostic enters and leads others; “five” can refer to the five senses that can serve the gnostikos’ entry into the Temple. The four is a necessary condition for the five. A medieval interpreter added a comment in the Greek fragment: “For in the enyokement of the soul, when the four elements of the body are annuled, the five senses also are annulled. But when the five senses are annulled in philosophical death, its four elements are not also annulled.”  See below, note on KG 1.16 for 4 or 40 vs. 5 as Lent/Pascha and Pentecost. On fourfold exegesis: Sch. 15 on Ps 76.21.

̈1,15. Τεσσαρων αρθεντων αιρονται και πεντε· των πεντε δε αρθεντων ουκ αιρονται δια ταυτα και τα τεσσαρα.


Ἀναιρουμένων τῶν τεσσάρων, ἀναιροῦνται καὶ τὰ πέντε· ἀναιρουμένων δὲ τῶν πέντε, οὐκ ἀναιροῦνται καὶ τὰ τέσσαρα· τῇ διαζεύξει γὰρ τῆς ψυχῆς ἀναιρουμένων τῶν τεσσάρων στοιχείων τοῦ σώματος, ἀναιροῦνται καὶ αἱ πέντε αἰσθήσεις· ἀναιρουμένων δὲ τῶν πέντε αἰσθήσεων τῇ φιλοσόφῳ νεκρώσει τοῦ σώματος, οὐκ ἀναιροῦνται καὶ τὰ τέσσαρα τούτου στοιχεῖα. [Muyld, 1932]

1.16

 

 I,16. THAT which has been separated from the five will not be separated from the four, but that which has been separated from the four is also delivered from the five.


Probably the four elements and five senses; but Evagrius also relates the five and four (or forty) with Lent/Pascha and Pentecost: KG 2.382.392.402.412.42,  Cf. Ad Mon 40 - 43.:Thus the corporeality of the five senses is preparation for knowledge of Pentecost: both resurrection of the soul (Ad Mon 40) and love (Ad Mon 42) Pascha is passing over from vices; Pentecost is both resurrection of the soul (Ad Mon 40) and love (Ad Mon 42). :

̈1,16. Ος αφωρισται των πεντε ουκ αφεστηκε των τεσσαρων. ος δε αφωρισται των τεσσαρων ἀπεδρα και τα πεντε.

1.17

 

 I,17. WHEN that which is in us is changed, those [things] in which we are will be changed; and this even to the extent that He Who Is will no longer be named with modes.


Cf. KG 1.6.  On “change:” KG 1.222.382.903.73.25, 3.483.50 = Sch 8 On Ps 1.5. Cf KG 6.20 on the names (modes/epinoiai) by which God is known before and after the movement. He Who Is: KG 1.14, 1.19.  KG 1.09, 1.12, 1.14, 2.5.

̈1,17. Κατορθουμενον εν ημιν το εν ημιν κατορθοι εν ημιν το εν το εν ωι ημεις και ουτως αυξανει η κατορθωσις εως ουκετι τροπικως ονομαζεται το ον.

1.18

 

 I,18. THE goal of the praktiké and of suffering is the heritage of the saints (Col 1.12), but that which is opposed to the first is the cause of the second; and the end result of this is the heritage of those who are opposed.

̈1,18. Περας εργασιας τε και βασανισμου η των αγιων κληρονομια εστι· το δε εντικειμενον τωι πρωτωι αιτια του δευτερον εσται· και περας τουτου κληρονομια εστι των εναντιων.



An allusion to Col. 1.12 (and perhaps also to Eph 1.18), where Paul extols the heritage of the saints in light. Evagrius regarded the suffering caused by demons who oppose the praktiké as potentially beneficial for the saints, but defiling for the demons responsible:  “an unclean soul is the heritage of the demons.” Sch 3 on Ps 82.13.  Inheritance/heritage of Christ: KG 2.7, 3.724.84.9, {4.785.365.68; Schol 40 on Prov 3.35, To Monks 1}.

 

1.19

 

 I,19. KNOWLEDGE that is in the four is the knowledge of logoi of creatures, but the knowledge of the One is the knowledge of Him Who alone Is.


Logoi are the inner meanings, divine purposes, hidden within created things: contemplative knowledge is required for the kind of examination that reveals them: Cf. Gnostikos 4Thoughts.(Peri.Log). 19; Sch 5 On Ps. 118.7. KG 2.302.45.  “He Who Is: KG 1.14, 1.17.

̈1,19. Η εν τεσσαρσι γνωσις εστι συνεσεως των φυσεων· η δε ενος γνωσις εστι του μονου οντος.

1.20

 

 I,20. WHEN only thoughts of all that was made by accident remain in us, then only he who is known will be known - and  only by him who knows. (Matt 24:35)


Evagrius distinguishes between transitory things and events (pragmata) that “pass away” and the contemplation of both these things and God that “does not pass away” Mt 24.35 (Schol 72 On Prov. 6.8). Cf Sch 1 on Ps 18

̈1,20. Οταν παντες οι λογοι μονον των οντων μεινωσιν προς ημας τοτε το γνωστον υπο του γιγνωσκοντος μονον γνωσθησεται κατα το γεγραμμενον· ο ουρανος και η γη παρελευσεται και οι λογοι μου ου μη παρελθωσιν.

1.21

 

 I,21. AMONG the goods and evils that are regarded as unnecessary, some are found in the soul and others outside it; but [as for] those said naturally to be evil, it is impossible that they would be outside it.


Evils within the soul are vices (κακίαι) that one can remove, hence unnecessary. Cf. Prak 47

̈1,21. Αγαθα τε και κακα τα γε ανευ χρησεως νομιζομενα τα μεν εντος της ψυχης τα δε εκτος αυτης ευρισκεται· τα δε αληθως κακα ͅ εκτος αυτης ουχ οιον τε [[---εθηναι.

1.22

 

 I,22. THE bodies of demons have color and form but they escape our senses, because their composition (krasis/blending of elements) is not the composition of bodies that our senses apprehend. For when they wish to appear as persons, they transform themselves into the complete likeness of our body, while not showing us their bodies.


KG 1.11, On the composition of demons KG 1.68. On the respective functions and physical effects of demons and angels: cf. Prak 24 & 76; Ant.4.22.  Inability to see demons: KG 6.69.

. 1,22. Τα λεπτα των δαιμονων σωματα χρωματος και σχηματος μονον δεκτικα αλλα τας αισθησεις ημων φευγει δια το μη ομοιον ͅ ειναι εκεινην την κρασιν τηι των σωματων των ασθητων. βουλομενοι γαρ οραθηναι τοις ανθρωποις εν ομοιωματι των αισθητων σωματων ορωνται ου δεικνυντες τα λεπτα αυτων σωματα.

1.23

 

 I,23. THE thoughts [logoi] of things on earth are the good [things] of the earth; but if the holy angels know them, according to the word of Teqoah (2Sam 14:20), the angels of God eat the goods of the earth. But it is said, Man eats the bread of angels. (Ps 78:25)  Thus, clearly, certain men know the thoughts [logoi] of that which is on the earth.


̈1,23. Συνεσεις των λογων των εν τηι γηι ονομαζονται αγαθα της γης εν [ει] δε ταυτα καλως γιγνωσκουσιν οι αγιοι αγγελοι κατα το ρημα της εκ θεκωε γυναικος οι τε αγγελοι του θεου τα αγαθα της γης εσθιουσι, κατα το γεγραμμενον αρτον των αγγελων εσθιει ο ανθρωπος, δηλον οτι τους των εν γηι συνεσεων λογους και εκ των ανθρωπων εγνωσιν.


Evagrius defines “the goods of earth”as the logoi or inner purposes of terrestrial affairs known to the angels who minister God's providence. (cf. Scholion 7 on Ps.16.13)   Here he composes a syllogism employing this definition and two biblical texts: Ps 78.25,  “mere men ate the bread of angels;”(cf Scholion 103 on Prov 9.2) and 2 Sam 14:20, where the servant-woman Tekoah praises David who possesses “wisdom like an angel of God,  knowing all things on earth.”(cf. Sch 6 on Ps. 4.7(2); 7 on Ps 29.8; Sch 38 on Prov.5.7; KG 5..7; Gnost 16).  On logoi, see note above on KG 1.19

These texts and his conclusion that some human beings attain to angelic knowledge recur throughout his biblical scholia: Scholia 6 on Ps. 4.7(2); ; 4 on Ps.68.5(3); 10 on Ps. 77.25; 24 on 88.51; 8 on Ps. 138,16(2); 1 on Ps 144.1.  Sch.103 on Prov 9.2;.Sch. 38 on Prov 5.7.  Cf, Gnostikos 16. 40.

1.24

 

 I,24. IF the sprout is potentially (in potentia / kata dunamin) in the seed with power, then perfection (telos) is also potentially in the one able to receive it. But if this is so, the seed and that which is in are not the same, nor is the sprout the same as that which is in the grain. But the seed of that which is held by the sprout and the sprout of this seed are the same. For although the seed becomes the sprout, the seed of that which is in the sprout has not yet received the sprout. But when it is liberated from sprout and seed, it will have the ear of the first seed. (cf. Mt 13.24)


The primordial “Seeds of Virtue,” discussed below and frequently in Evagrius' works (see notes and references on KG 1.39 & 1.40) will prevail and eventually bear fruit.  Distinction between potentiality and activity, cf. KG 1.46 1.55. [& corruptibility/destruction: KG 2.33] cf Gnost 44; cf  KG 1.39-40; Peri Log 31; Eulog. 10; Letter 18.2; 41.4; 43.3; 45.1; 59.3; Let.Mel,68/concl; Sch 62 On. Prov 5.14.  Primordial “Seeds of Virtue:” 1.39 1.40.

̈1,24. Εἰ ὁ στάχυς κατὰ δύναμιν ἐν τῷ κόκκῳ, καὶ τὸ τέλος κατὰ δύναμιν ἐν τῷ αἰτίῳ· οὐτ' αὐτὸν ὁ κόκκος καὶ τὰ ἐν τῷ κόκκῳ, οὐδ' ὁ στάχυς καὶ τὰ ἐν τῷ κόκκῳ. [Muyld Evag 8, p. 57]

[S1] Ει ο σταχυς δυναμει κεκρυπται ͅ εν τωι κοκκωι και η τελειωσις δυναμει κεκρυπται εν τοις δεκτικοις· ει δε ταυτα ουτως εχει ου ταυτον εστιν ο κοκκος και το εν αυτωι ουδε ο σταχυς και το εν τωι κοκκωι· το δε αυτο εστιν ο χορτος ο αμφι τον σταχυν και ο σταχυς τουτου του κοκκου· ει γαρ ο κοκκος γενησεται σταχυς αλλ ουκετι ο κοκκος ο εν τωι σταχυι τον αυτου σταχυν εδεξατο· εαν δε ο κοκκος αποβαληι τον σταχυν και τον αυτου σταχυν αποληψεται.

 

 

 I,25. THERE are those who would sift us (Luke 22:31) with temptations, either questioning the reasoning part of the soul, or striving to seize the impassioned part, either with regard to the body or the body’s environment. KG 6.25; Cf. KG 1.533.904.474.604.85,

̈1,25. οι θελοντες σινιασαι ημας πειρασμοις η την λογικην δυναμιν της ψυχης ζητουσι η το απαθες μερος εν αυτηι καταλαβειν διισχυριζονται η το σωμα η παντα τα περι το σωμα.

1.26

 

 I,26. IF the human body is  part of this world, but the form of this world is passing [away], (1Cor 7:31) then it is evident that the form of the body will also pass [away]. Cf ~ KG 1.222.62

̈1,26. Ει μερος εστι του κοσμου τουτου το ανθρωπινον σωμα παραγει δε το σχημα του κοσμου τουτου δηλον οτι και το σχημα του σωματος παραγει.

1.27

 

 I,27. FIVE are the principal contemplations under which all contemplation is placed. It is said that the first is contemplation of the adorable and holy Trinity; the second and third are the contemplation of incorporeal beings and of corporeal beings; the fourth and the fifth are the contemplation of judgment and of providence.


KG 1.704.86 Prak. 32, Same ranking of the five types of contemplation: Sch 2 on Prov. 1.1; partial (three of five) in Sch 2 on Ps. 54.7 For Evagrius “providence” refers to God's ongoing provision of what each reasoning being requires in order to return to divine union.  It concerns both free will on the part of the reasoning being (KG 6.43) and the assistance constantly provided by angels (Sch 7 On Ps 16.13(2-3); Sch 38 On Eccl 5.7-11) and also provided by every rank of reasoning being in varied worlds to those below them (KG 6.76).  “Judgment” refers to the successive transformations (kriseis) that enable one to make spiritual progress after death: Schol 10 on Psalm 1.5; KG 3.38KG 5.11.

̈1,27. Πεντε θεωριαι αρχικαι εισιν ων ο σκοπος περιεχει πασας τας θεωριας. η μεν πρωτη εστι καθως λεγουσιν οι πατερες θεωρια της προσκυνητης Τριαδος, η δευτερα τε και η τριτη θεωρια των ασωματων και των σωματων, η δε τεταρτη και η πεμπτη θεωρια της κρισεως τε και της προνοιας του θεου.

 

 

 I,28. AMONG the many ways, there are three ways of salvation that have in common that they destroy sins; but only two of them obtain that they might deliver from passions, and the virtue of the third is that it will be the cause of glory. However, the glory of psalmody accompanies the first, the praise [of psalmody] the second, and the glory of exaltation the third.


Here Evagrius returns to the three “ways” of salvation described above in KG 1.10: ascetical practice (praktiké), the contemplation of nature (physiké), and knowledge of God (theologiké). The first two, ascetical practice and contemplation, free the soul from suffering or “passion”/πάθος by teaching the skills of resisting temptation and attaining virtue.  Psalmody calms thumos (Prak 15) and is a means of engaging in the “richly-varied contemplation of nature” (On Prayer 86,  Scholia 8 on Psalm 44:10 and 1 on Psalm 122:1. cf. Eph. 3:9-10), to which the soul responds in “hymnody with glorification” (Sch 5 on Ps 39.4). “Exaltation” accompanies theologiké , the imageless wordless perception of God that Evagrius also calls “most intense love” and “the state of prayer” (On Prayer.53;   Sch.1 on Ps.144.1). Glory: KG 1.813.37, {~ Prak prol.3}.

̈1,28. εν πληθει των οδων τρεις εισιν ͅ οδοι τς σωτηριας αι κοινως κεκτηνται το τας αμαρτιας εξαλειψαι, ιδιως δε δυο κεκτηνται το ελευθερωσαι ημας παθων· η δε αρετη ιδια της τριτης εστιν οτι αιτια της δοξης γινεται. επεται δε τηι πρωτηι δοξα {} της ψαλμδιας τηι δε δευτεραι επιφωνησις της ψαλμωδιας τηι δεπρατηι δοξα της υψωσεως.

 

 

 I,29. JUST as color, form, and number disappear along with bodies, so too matter is destroyed along with the four elements; [for together with them it {formerly} did not exist but came to be.] (Bracketed portion in Syriac, but not in Greek fragment)


In the eschaton, Unity will replace the multiplicity of bodies, elements, form, color, and number. On the destruction of bodies, KG 2.77, 3.663.68.  At the time of prayer the monk should not seek form, shape or color: Prayer 114, thus anticipating the world to come.

̈1,29.Ὡς χρῶμα καὶ σχῆμα καὶ ἀριθμὸς τοῖς σώμασι συναπέρχεται, οὕτως καὶ τοῖς τέτρασι στοιχίοις ἡ ὕλη συνδιαφθείρεται. [Muyld, Evag 9, p. 57]

[S1]Ωσπερ μετα των σωματων υπαγει χρωματα και σχηματα και αριθμοι ουτως  μετα των τεσσαρων στοιχειων και η υλη αφανιζεται· μετ' αυτων γαρ κεκτηται το οτι ουκ ην και οτι εγενετο.

1.30

 

 I,30. ONLY fire is distinct from the four elements, because of what is alive within it.

Fire predominates in angels (KG 2.29. 2.51, 2.72, 3.9); it is a medium of purification in the world to come (KG 3.8, 3.39).  Our God is a consuming fire: (Heb 1.7, cf. Ex 3.2, Rom 12.11, Jer 5.14).

̈1,30. Μονον το πυρ των τεσσαρων στοιχειων διαφερει τωι εν αυτωι ζωντι.

 

 

 I,31. AS among the peoples there is Israel, and among the lands [there is] the land of Judah, and among cities [there is] Jerusalem (cf. Gal 4.26); so also the purpose of the allegories of thoughts  (cf. Gal 4.24) is the portion of the Lord. (Deut 32:9)


For Evagrius the phrase “The portion of the Lord” (Deut. 32.9) describes the gnostikos’ capacity for allegorical interpretation.  Thus the “Lord’s portion” is angelic “knowledge of the Lord” (Sch 5 on Ps 118.7) “knowledge of God” (Sch 9 On Ps 49.18; Sch 10 on Ps 67.14; Sch. 42 on Ecclesiastes 5.17-19 (SC 397 p.38) and “wisdom” (Sch 3 on Ps. 141.6). On the allegorical meanings of: “Judah”, KG 6.49; “Jerusalem”, KG 5.6, 5.21, 5.82, 5.88, 6.49, Letter 25.4-5.

̈1,31. Ωσπερ εν τοις ανθρωποις Ισραηλ και εν τας χωραις η της Ιουδαιας και εν ταις πολεσιν Ιεροσολυμα μερος του Κυριου κεκληται ουτως και ο σκοπος των αλληγοριων των διδακτικων εν πασι λογοις μερος του Κυριου εστιν.

1.32

 

 I,32. THOSE who have seen something of that which is in the natures have seen only their common appearance; for only the just have received their spiritual knowledge of their natures. But one who disputes this is like him who said, I was acquainted with Abraham when he traveled with two wives .(Gen 16-17) He spoke the truth but he did not see the two covenants (Gal 4:22-31) and did not understand those who are born from them.


Cf. Sch.1-2 On Prov. 1.1.;   Thoughts (Peri.Log.) 25Sch 15 On Eccl 3.10-13.  Only the just can have spiritual knowledge: Cf. Scholion 15 On Eccl. 3.10-13. Cf  KG 1.722.33.15, 3.35, 3.42. Here and in the preceding kephalaion Evagrius alludes to the sole instance in the scriptures where the term allegory is used: Gal. 4.22-31, where Hagar represents Mount Sinai and the old covenant (i.e. slavery), while Sarah is the Jerusalem above and the new covenant which signifies freedom.

̈1,32. Οιτινες τι των φυσεων ειδον ευχερει {ευτελει} θεωριαι μονον επεβλεψαν· τνη γαρ πνευματικην των φυσεων γνωσιν δικαιοι μοννον εδεξαντο· ο δ'αν ισχυριζομενος προς ταυτα ομοιος εστι τωι λεγοντι οτι ωμιλησα Αβρααμ οτε μετα των δυο γυναικων ην· ουτος μεν το αληθες ειπε τας δε δυο διαγηκας ουχ εωρακε τε και τους υπ' αυτων τεχθεντες ου διενοηθη.

1.33

 

 I,33. JUST as each of the arts needs a sharpened sense that conforms to its matter, so also the nous needs a sharpened spiritual sense to distinguish spiritual things.


The “sharpened spiritual sense” of the nous is characterized by  “continually increasing yearning for God” (On Prayer 118). It is attained through a kind of anaesthesia with regard to created things (apatheia - KG 1.37) by becoming “immaterial and wholly dispossessed” during prayer, its “highest activity” (On Prayer 35, 119 and 120).  For the opposite, demonic “insensibility” (anaesthesia), KG 4.85.

̈1,33. [79] Ωσπερ εκαστη τεχνη τρανους αισθησεως αρμοζουσας προς αυτην χρειαν εχει ουτως και ο νους πνευματικης αισθησεως χρειαν εχει προς το διακρινειν τα πνευματικα.

 

 

 I,34. THE sense, naturally by itself, senses sensory things, but the mind [nous] always arises and waits [to ascertain] which spiritual contemplation will give itself as a vision.


Cf KG 2.35 on the five spiritual senses of the nous.  Contemplation and sensation of the nous: KG 2.48 5.58, 5.59.

̈1,34. Αισθησις πεφυκε αισθανεσθαι τα αισθητα· το δε νοητικον παντα καρον εστηκε προσδοκων ητις αν θεωρια πνευματικη διδωι αυτην εις ορασιν.

1.35

 

 I,35. JUST as light, while enabling us to see everything, [itself] needs no light to be seen; so God, while making all things visible, needs no light by which to be known, for he is light. (1Jn 1:5) in His essence.


God is essentially light: (Pseudo?-Basil, Letter 361, v.27-29: “Therefore, if anyone should say that the substance of the Father is light intellectual, eternal, and unbegotten, he will say that the substance of the Only-begotten also is light intellectual, eternal, and unbegotten:” Ὥστε εἰ φῶς νοητόν, ἀΐδιον, ἀγέννητον τὴν τοῦ Πατρὸς οὐσίαν τις λέγοι, φῶς νοητόν, ἀΐδιον, γεννητὸν καὶ τὴν τοῦ Μονογενοῦς οὐσίαν ἐρεῖ.  On the reflection of divine light in the nous cf. KG, 1.74; 1.81, 2.29; 3.44, 3.52, 5.15; Sch.258 on Prov. 23.22 ; Prak. 64; Gnost. 45 Prayer 75.; Thoughts (Peri.Log.) 17, 39, 40, 42; Skem. 2, 42325, 27; Letter 39.5; Antiret. 6.16.

 1,35. Ωσπερ το φως παντα ημιν αποδεκνυον αλλου φωτος ου δειται προς το θεαθηναι εν αυτωι ουτως ουδε ο θεος αποδεικνυων ημιν παν τι φωτος δειται εις το γνωσθηναι εν αυτωι. αυτος γαρ τηι ουσιαι φως εστι.[
S1: Even as the light, as it makes us see all, does not need another light with which it will be seen, so God as well when he makes everything seen, does not need another light with which he will be known; He, in fact, in his essence,"is light"]

1.36

 

 I,36. THE organ of sense is not the same thing as sensation nor is the one who senses the [same as the thing] sensed. For sense is the power by which we lay hold of matters; the sense organ is the member in which the sense resides; the one who senses is the living being who possesses the senses; the [thing] sensed is what is apprehended by the senses. But it is not thus with the nous, for it was deprived of one of the four. [Greek: Sch 6 on Psalm 113]


Being immaterial, the nous lacks any sense organ, the second item in the list of four. Contemplation and sensation of the nous: KG 2.48, 4.62, 5.58, 5.59.


[FP adds: αἴσθησίς ἐστιν δύναμις καθ' ἣν εἰώθαμεν ἀντιλαμβάνεσθαι τῶν ὑλῶν 02.1.2. αἰσθητήριον δὲ τὸ ὄργανον, ἐν ᾧ καθίδρυται αὕτη 02.1.3. αἰσθητικὸν δὲ τὸ ζῷον αὑτὸ τὸ κεκτημένον τὰς αἰσθήσεις 02.1.4. αἰσθητὸν δὲ τὸ πεφυκὸς ταῖς αἰσθήσεσιν ὑποπίπτειν· ὑποπιπτει δὲ ταῖς αἰσθήσεσιν χρῶμα καὶ σχῆμα καὶ ὄγκος καὶ πηλικότης καὶ ἀντιτυπία καὶ ψόφοι καὶ ἀτμοὶ καὶ χυμοί, λειότης, τραχύτης καὶ τὰ τοιαῦτα [FP 2.1.1-2.1.4]


1.36  Αἴσθησις μέν ἐστιν ἡ δύναμις καθ' ἣν ἀντιλαμβανόμεθα τῶν ὑλῶν· αἰσθητήριον δὲ τὸ ὄργανον δι' οὗ πέφυκεν αὕτη ἐνεργεῖν· αἰσθητικὸν δὲ αὐτὸ τὸ κεκτημένον τὴν αἴσθησιν· αισθητὸν δὲ τὸ αἰσθήσεσιν ὑποπίπτειν. [Muyl ‘A travers’ p. 89.]


[Οὐτ' αὐτὸν αἴσθησις καὶ αἰσθητήριον, οὐδ' αἰσθητηκόν τε καὶ αἰσθητόν· αἴσθησις μὲν γάρ ἐστιν ἡ δύναμις, καθ' ἣν εἰώθαμεν ἀντιλαμβάνεσθαι τῶν αἰσθητῶν· αἰσθητήριον δὲ τὸ ὄργανον ἐν ᾧ καθίδρυται αὕτη· αἰσθητηκὸν δὲ τὸ ζῷον αὐτὸ τὸ κεκτιμένον τὰς αἰσθήσεις· αἰσθητὸν δὲ τὸ πεφυσικῶς ταῖς αἰσθήσεσιν ὑποπίπτειν. [Sch 6 on Psalm 113; Muyld, Evag 10, p. 57]


[S1] Ου ταυτο εστιν αισθησις και αισθητηριον ουδε αισθητκον και αισθητον· η αισθησις εστι δυναμις ηι ειωθαμεν αισθανεσθαι τας υλας· το δε αιστητηριον εστι μελος εν ωι ενεργει η αισθησις· το δε αισθητικον εστι ζων οργανον ο κεκτηναι τα αισθητερια· το δε αισθητον εστιν οτι τοις αισθητηριοις υποκεται. αλλ' ουχ ουτως κα ο νους εν τι των τεσσαρων απεστερηται.

1.37

 

 I,37. SPIRITUAL “sensation” is apatheia of the reasoning soul, produced by the grace of God.


Apatheia facilitates true knowledge of created beings (i.e. sensation): Prak 2.  As above in 1.33 the nous should become spiritually insensible . . .immaterial and wholly dispossessed at the time of prayer (Prayer 119-120)

 1,37. Η πνευματικη αισθησις εστιν απαθεια της λογικης φυσεως παρα θεου χαριζομενη.
[S1 =S2: The spiritual sense is the dispassion of the reasoning soul, which is produced by the grace of God]

1.38

 

 I,38. WE say various things about sleep while awake; but [it is] during sleep that we experience the proof.  It is the same with regard to all the things we hear about God while outside of Him: we will experience the proof of them [once we are] within Him. Cf. Sch 3 On Ps 126.2.

 1,38. Ωσπερ ημεις γρηγορουντες αλλα τινα περι των ενυπνιων λεγομεν ενυπνοι δε γενομενοι πειραι μανθανομεν ουτως οτου αν ποτε ακουωμεν περι του θεου εκτος αυτου οντες οταν εν αυτωι γενωμεθα πειραι αποδεξομεθα. S1: Just as, being awake, we say diverse things about dreams and that, when we are asleep, we learn them  by experience, so all that we learn about God, when we were outside of him, it is when we will have been inside of him that we will receive the demonstration of them  by experience.

139

 

 I,39.  WE had the seeds of virtue [within us] when we were made [in the beginning] - not [the seeds] of vice.  For if we were not receptive of something would we have [within us] all its power?  And since we have no power to cease existing, we do not have [within us] the power of not existing: that is if the powers are qualities and the non-existent not is not a quality.  1.39.Ἀρετῆς μὲν γεγόναμεν ἔχοντες σπέρματα, κακίας δὲ οὔ· οὐ γὰρ εἴ τινος δεκτικοί ἐσμεν, τούτου πάντως καὶ τὴν δύναμιν ἔχομεν· ἐπεὶ καὶ μὴ εἶαι δυνάμενοι, τοῦ μὴ ὄντος οὐκ ἔχομεν δύναμιν, εἴπερ αἱ δυνάμεις ποιότητες, τὸ δὲ μὴ ὂν οὐκ ἔστιν ποιότης. [Muyld, Evag 11, p. 57]

Αρετῆς γεγόναμεν σπέρματα, κακίας δὲ οὔ· οὐ γὰρ εἴ τινος δεκτικοί ἐσμεν, τούτου πάντως καὶ τὴν δύναμιν ἔχομεν, ἐπεὶ και μὴ εἶναι δυνάμενοι, τοῦ μὴ ὄντος οὐκ ἔχομεν δύναμιν· εἴπερ αἱ δυνάμεις ποιότητες, τὸ δὲ μὴ ὄν οὐκ ἔστι ποιότης. [Hr-nfg 230=E11]


On quality, & non-existence: Thoughts 31.  Evagrius has divided a favorite theme into two kephalaia, KG 1.39 and 1.40.  Here he describes the capacity to exist and to change as “seeds of virtue” that were “implanted” within us from our beginning (cf. Thoughts 31; Praktikos 57; Gnostikos 44 and 45). In addition to four texts in which he discusses this concept in more detail (see note below on 1.40)  the metaphor of “seeds of virtue” recurs frequently in the Scholia on Psalms: Sch.21 on Ps.36.25;  Sch.3 on Ps.125.5sch.3 on Ps.135.6; sch.4 on Ps.136.7; sch.3 on Ps.147.3. [cf. KG 1.24].  Letter 43.2. On non-existence and quality: KG 1.11,2.

[S1]Οτε απαρχης εγενομεθα σπερματα της αρετης πεφυκεν εν ημιν της δε κακιας ου· ου γαρ ει τινος δεκτικοι εσμεν τουτου παντως και την δυναμιν εχομεν επει και μη ειναι δυναμενοι του μη οντος ουκ εχομεν δυναμιν· ειπερ αι δυναμεις ποιοτητες εισι το δε μη ον ουκ εστι ποιοτης· [S1: When we were first made, the seeds of virtue  were found naturally in us, but malice not at all. It is not that, in fact, that to which we are susceptible, has its power also in us, because that, because we can not have been that, the power of  what we are not is not in us, if powers are qualities and what is not is not a quality.]

1.40

 

 I,40. THERE was [a time] when evil did not exist, and there will be [a time] when it no longer exists; but there was never [a time] when virtue did not exist and there will never be [a time] when it does not exist: for the seeds of virtue are indestructible. And I am convinced by the rich man [almost but not completely given over to every evil] who was condemned to hell because of his evil, and who felt compassion for his brothers (Luke 16:19-31). For to have pity is the most beautiful beautiful seed of virtue.


The “imperishable seeds of virtue”, defined in the preceding kephalion and discusses in more detail elsewhere (Sch. 62 on Proverbs 5:14, Peri Logismon 31, and Letters 43.3 and 59.3) allude to the possibility of change and healing after death and thus to the possibility of apokatastasis, universal restoration of all beings to union with God (note, however, that Evagrius never uses this technical term. He invokes the parable of Lazarus and the rich man (Luke 16.20-31), and interprets it as suggesting that the rich man’s suffering in Sheol matured the “seeds of virtue” into repentance and a capacity for mercy.  [cf. also KG 1.24]. See KG 3.9 for possible restoration of the demons, cf. Sch 136 On Prov 14.9Sch 5 On Ps 62.10-11

 1.40 Ἦν ὅτε οὐκ ἦν κακὸν, καὶ ἔσται ὅτε οὐκ ἔσται· οὐκ ἦν δὲ ὅτε οὐκ ἦν ἀρετή, οὐδὲ ἔσται ὅτε οὐκ ἔσται· ἀνεξάλειπτα γὰρ τὰ σπέρματα τῆς ἀρετῆς· Πείθει δέ με . . . καὶ ὁ πλούσιος ἐν τῷ ᾅδῃ διὰ κακίαν κρινόμενος καὶ οἰκτείρων τοὺς ἀδελφούς. Τὸ δὲ ἐλεεῖν, σπέρμα τυγχάνει τὸ κάλλιστον τῆς ἀρετῆς. [= scholion 62 On Prov 5:14, pp 152 & 154] Italicized portion is not found in critical edition of Syriac

 For Rich man/Lazarus qv  KG I,40;   Letters 43   & 59; Peri.Log. 65

Muyld, Evag 12, pp. 57-58= Peri.Log. 65; PG 40.1240B : .  ̓͂Ην ὅτε οὐκ ἦν κακία, καὶ ἔσται ὅτε οὐκ ἔσται· οὐκ ἦν δὲ ὅτε οὐκ ἦν ἀρετὴ, οὐ δὲ ἔσται ὅτε οὐκ ἔσται· πείθει δέ με ὁ ἐν τῷ ᾅδῃ πλούσιος διὰ κακίαν, καὶ ἐλεῶν τοὺς ἀδελφούς· τὸ δὲ ἐλεεῖν ἀρετή.

[S1] Ην οτε ουκ ην κακια και εσται οτε ουκ εσται· ανεξαλειπτα γαρ τα σπερματα της αρετης·ͅ πειθει δε με και εκεινος ο πλουσιος εν τωι αιδηι δια κακιαν κρινομενος και οικτειρων τους αδελφους· το δε ελεειν σπερμα εστι καλον της αρετης.S1: There was a time when evil did not exist, and there will be a time when it will no longer exist; but there was never a time when virtue did not exist, and there will never be a time when it will not exist. Indestructible, in effect, are the seeds of virtue. I am  also convinced of this by the rich man who was condemned in the Shéol because of his evil and had pity for his brothers; thus to have pity is a beautiful seed of virtue

1.41

 

 I,41. IF death is subsequent to life, and sickness subsequent to health, it is evident that vice is subsequent to virtue. Death and sickness of the soul are evil, and virtue is more ancient than the intermediary.


In light of his meditation on the primordial quality of virtue in the two previous kephalaia, Evagrius concludes that the Aristotelian definition of virtue as a mean/μεσότης between two opposing vices, (KG I.10) is insufficient.  The seeds of virtue do not depend on vice for their definition or existence: rather they precede vice and have existed from the beginning (KG I.40).  As Evagrius has already noted, there is no opposition in God, the first good; (KG 1.1) opposition (evil and vice) arise with creation (KG 1.2)

 1,41. Ει ο θανατος δευτερος της ζωης και η νοσος δευτερα της υγιειας δηλοντι και η κακια δευτερα της αρετης· θανατος γαρ και νοσος της ψυχης εστιν η κακια· η δε αρετη και της μεσοτητος αρχαιοτερα εστι.

S1=S2:  If death is second compared to life, and sickness second compared to health, it is evident that evil is second by comparison to virtue. Death and sickness of the soul, in effect, is evil, and virtue is more ancient also than that which is in the middle.

1.42

 

 I,42.  IT is said that God is [present] where He acts, and where he acts most, there he is most present; And since He acts fully in the reasoning and holy natures, it is therefore in the celestial powers that He is fully present.

Celestial Powers receptive of the Blessed Trinity: KG 2.80;  cf. KG 3.56.76: .


1,42. Ἐκει λέγεται Θεὸς παρεῖναι, ἔνθα καὶ ἐνεργεῖ· ὅπου δὲ μᾶλλον ἐνεργεῖ, μᾶλλον πάρεστιν· ἐνεργεῖ δὲ πλέον ἐν ταῖς οὐρανίαις δυνάμεσιν, πλέον οὖν ἐκεῖσαι πάρεστιν. [Muyld, Evag 13, p. 58] Muyl. A travers p. 89]:It is said that God is where he acts; and where he acts most, there he is present most: but he acts most in the noetic powers, [therefore] he is most [present] in them

1,42.Ἐκεῖ λέγεται παρεῖναι ὁ Θεὸς, ὅπου ἐνεργεῖ· καὶ μᾶλλον παρεῖναι, ὅπου πλέον ἐνεργεῖ· ἐνεργῶν δὲ πλέον ἐν ταῖς νοεραῖς δυνάμεσιν, ἐν αὐταῖς ἐστι πλὲον.  


[S1] Ενθα λεγεται ο θεος αιναι οπου ενεργει και απου μαλλον ενεργει ενθα μαλλον εγγιζει· ενεργει δε μαλλον εν ταις λογικαις και αγιαις φυσεσι· ͅ εν ταις ουρανιαις δυναμεσιν αρα μαλλον εγγιζει.

1.43

 

 I,43. GOD is in every place and he is not in a place; He is in every place for He is in all that exists by his manifold wisdom .(Eph 3:10). He is not in a place because He is not [one] among other [beings].


Cf. KG 2.213.115.84.

 1,43. Ὁ Θεὸς καὶ πανταχοῦ πάρεστιν καὶ οὐδαμοῦ· πανταχοῦ μὲν, ὅτι πᾶσιν ἐνυπάρχει τοῖς γεγονόσιν· οὐδαμοῦ δε, διότι ἕτερος αὐτῶν ἐστιν. [Muyld, Evag 14, p. 58]

[S1]Ο θεος εν παντι τοπωι εστι και ουκ εν τοπωι εστι· εν παντι τοπωι ως εν παντι γεγονοτι ων δια την πολυποικιλον σοφιαν, ουκ εν τοπωι δε ως ουκ ων των γεγονοτων. S1: God is everywhere, and He is not somewhere; He is everywhere, because everything that has been produced is by His "wisdom full of variety"; but He is not somewhere, because He is not from among beings

1.44

 

 I,44. IF the kingdom of the heavens is known by what is contained and that which contains, so torment will be known by the opposite of these things.


Kingdom of Heaven” as apatheia: Prak.2 Torment: KG 1.56, 1.57, 1.72, 3.18, 5.5)

 1,44. [87] Ει η βασιλεια των ουρανων εν τωι παντων προυπαρχοντι τε και πααν οριζοντι γιγνωσκεται, και ο βασανισμος των νοητων εν τωι εναντιωι γιγνωσκεται.S1: If the kingdom of heaven is known by what came before everything and what contains everything, the torment also of those who will be judged will be known by what is opposed

1.45

 

 I,45. THERE is nothing among incorporeal [beings] that has power in bodies; for our soul [nous?] is incorporeal.


KG 4.624.81.  Cf Prak 3552.  On the incorporeality and function of the nous: Prayer 119; cf KG 1.741.771.811.842.112.29, 2.342.352.452.48,  2.562.833.63.123.133.15, etc.

 1,45. Ουεν των ασωματων δυναμει εστιν εν τοις σωμασι· ασωματος δε εστιν ο νους ημων οτε αφομοιουται τωι θεωι.S1: There is nothing among the bodiless which is in power in bodies; and bodiless is our nous, when it renders itself similar to God

1.46

 

 I,46. EVERYTHING potential in bodies is also naturally in them in action; they are connatural with those from whom they come. But the nous is free of [both] form and matter.


Distinction between potentiality and activity, cf. KG 1.241.55. [& corruptibility/destruction: KG 2.33]  On the incorporeality and function of the nous: Prayer 119; cf KG 1.741.771.811.842.112.29, 2.342.352.452.48,  2.562.833.63.123.133.15, etc.  On the soul as material, fallen nous, KG 3.28.

 1,46. ΑΑν κατα δυναμιν ͅ ηι εν τοις σωμασι ενεργειαι κταται, και ομοφυη εστι των παρ ων ενεγετο· των δε τυπων και της υλης απηλευθερωται ο νους ο ἀποβλεπων εις τον θεον.S1: All that is in power in the body, it possesses in act, and they are of the same nature as those from which they derive. But the nous which contemplates God is liberated from imprint and matter

1.47

 

 I,47. NOTHING in power in the soul is able to leave it through action and then to subsist independently, for [the soul] was by its nature made to exist in bodies.


As above, the embodied soul is a fallen incorporeal nous: KG 3.28. Cf Prak 23552.

 1,47. [89] Ουδενος ου η δυναμις εστιν τηι ψυχηι ουτως και η ενεργεια πεφυκεν εν αυτηι τωι γαρ αυτεξουσιωι αυτης κατορθουνται και η δυναμις του θεου τελειοι αυτην.S1: There is nothing which could be in power in the soul which similarly could be naturally in it also in act; it is by liberty, in effect, that it grows and it is the power of God which perfects it

1.48

 

 I,48. EVERYTHING linked to bodies is associated with those who engender them; but nothing from them is linked to the soul.


Evagrius addresses the question of the extent to which the human person is influenced by inheritance.  From our parents we receive everything that pertains to our bodies;  but our forebears are not responsible for what we do with and to our souls.  Cf KG 1.81.9.

 1,48. Οι τυποι οι οντες εν τοις σωμασιν οι αυτοι εισιν εν τοις γεννησασιν αυτα· η δε ψυχη κατα το αυτεξουσιον το δοθεν αυτηι υπο του θεου τυποι αυτην καθως εθελει η εις το αφομοιωθναι τωις κτηνεσιν.S1: The imprints which are in the bodies similarly exist in those which have engendered them. But the soul, by the liberty which was given it by God, imprints its being as it wishes, either to render itself similar to God, or to render itself similar to the animals

1.49

 

 I,49. THE Monad is not moved in itself: rather, it is moved by the receptivity of the nous which through inattentiveness turns its face away [from the Monad], and which through this deprivation begets ignorance.


Cf. note on KG 1.10 and 1.51 on the kinesis / movement. Cf. Schol 10 on Eccl 2.11 and 12 on Eccl 2.22  Cf. Origen, De Prin. 2.9.2.  On the soul as a material, fallen nous, KG 3.28.

 1,49. Η μεν μονας ιδιως ου κινειται κινειται δε εν τωι δεκτικωι του νοος ος εν τηι αμελειαι αυτου αποστρεφει το προσωπον αυτου απ' αυτης και δια την αποστερησιν αυτης γενναι την αγνωσιαν. [S1 =S2: It is not the Unity which apart from itself puts itself in motion; but it is put in motion by the receptivity of the nous, which, by its negligence, turns away its face and, by the fact of being deprived of it, engenders ignorance ]

1.50

 

 I,50. EVERYTHING that exists, exists through the knowledge of God; but among beings some are first and some are second. [spiritual] Knowledge is older than first beings; and the movement is older than second beings.


Cf. KG 1.87. The knowledge for which all beings long (KG 1.3) was also the means of their creation: cf. KG 2.2; 3.26.  On first and second beings: 1.542.64.  On second beings: KG 1.611.62 1.653.83.613.685.87.

 1,50. [91] Παν γεγονος δια την του θεου γνωσιν γεγονε· αλλα των γεγονοτων τα μεν εστι προτερα, τα δε δευτερα· των πρωτων γεγονοτων αρχαιοτερα εστιν η πνευματικη γνωσις, των δε δευτερων αρχαιοτερα η κινησις.

[S1 =S2: All that was produced was produced for the knowledge of God; but among beings, some are firsts, and others seconds. Older than the first beings is (spiritual) knowledge, and (older) than the second beings is movement]

1.51

 

 I,51. THE movement is the cause of evil but virtue is destructive of evil. However, virtue is the daughter of names and modes, and the cause of these is the movement.


On creation(s) and fall (movement/kinesis): cf. KG 1.10 & note; 1.50; 3.22; 5.24; 6.19; 6.20; 6.85.   Virtue, the means of reunion, is also the fruit of the fall, as the midpoint between two possible vices; but see KG 1.41.

 1,51. Η κινησις εστιν αιτια της κακιας, εξαλειπτικον δε της κακιας εστιν η αρετη τα δε ονοματα της αρετης εν τροποις της πολιτειας· αιτια τουτων η κινησις εστιν. [S1: Movement is the cause of evil, and the destroyer of evil is virtue; but the names of virtue are in the modes of conduct, and the cause of these is movement]

1.52

 

 I,52. WHEN the knowledge of those who are first in their administration and who are second by their creation will be in the principles, only then will those who are first in their administration receive the knowledge of the Trinity.


Angels are second beings but first in knowledge because of their lesser degree of fall from unity with the One. Cf. KG 1.27 and 1.74.  Christ alone has substantial knowledge of the Trinity. Cf. KG 3.2 - 3On first and second beings: 1.542.64.  On second beings: KG 1.611.62 1.653.83.613.685.87.

 1,52 [93] Οταν η αληθινη γνωσις εν τοις πρωτοις γενομενοις γενηται τοτε και αυτοι χαριτι της της αγιας Τριαδας γνωσεως αξιωθησονται.

 

[S1: When the true knowledge will be in those which are first by their genesis, then those also will obtain by grace also the knowledge of the holy Trinity.]

1.53

 

 I,53. DEMONS who fight against the nous are called birds; those who trouble indignation (thumos) [are called] [wild] beasts; those who move desire (epithumia) [are called] cattle [beasts].


cf. Thoughts (Peri.log.) 18; Eulogius 4: block the indignation of the beast ἐμφράξῃς τοῦ θηρὸς τὸν θυμόν cf. Sch 9 On Ps 73.19: beasts are the demons that arouse beastly indignation.   Εἰ θηρία λέγεται τὰ δαιμόνια, ἐν δὲ τοῖς θηρίοις ἐπικρατεῖ ὁ θυμὸς.  Cf. Prayer 91; Thoughts (Peri Log) 27.
[For birds (πετηνά) , beasts (θηρία ) cattle (κτήνη ), cf. Gen. 7.14 -creation; & Gen. 8.9 - out of ark]

 1.53. Τὰ μὲν τῷ νοῒ μαχόμενα δαιμόνια καλοῦνται πετηνά, θηρία δὲ τὰ τὸν θυμὸν ἐκταράσσοντα, κτήνη δὲ ὀνομάζεται τὰ τὴν ἐπιθυμίαν κινοῦντα. [Hr-nfg 230=E4]


[S1=S2] Το δαιμονια τα τωι νωι μαχομενα πετεινα ονομάζεται θηρια δε τα τον θυμον ταρασσοντα κτηνη δε ονομαζεται τα την επιθυμιαν δελεαζοντα.

[S1=S2: The demons which fight with the nous  are called birds, animals those which trouble thumos,  and beasts those which excite epithumia

1.54

 

 I,54. LIMITLESS is the fullness of those who are first in their administration, but for emptiness limits have been set. (Phil 2:7)  And while second beings are coextensive with emptiness, they will rest when the fullness causes the receptive to approach immaterial knowledge.


cf. KG 1.50, 1.52, Limit(s): 1.71, 3.37, 3.63, 4.46, 6.36Prak 84 , 87.  “Immaterial knowledge”: KG 2.63, 3.15, 3.17.

 1,54. Απεραντον εστι το πληρωμα των πρωτων γεγονοτων περατι δε περιγεγραπται η ματαιοτης· τα δε δευτερα γεγονοτα συμπαρεκτεινεται τηι ματαιοτητι. αναπαυσεται δε οταν η τελεια πληροφορια τους δεκτικους αυτης αγαγηι προς την της μονοειδους αγιας Τριαδος γνωσιν. S1: Without end is the fullness of those who are first by their genesis, and within ends is the emptiness contained . The second beings are coextensive with emptiness , and they will rest when the perfect fullness will lead those who are receptive of it toward the knowledge of the Unity of the Holy Trinity.

1.55

 

 I,55. ONLY those who are first in their creation will be delivered from the corruption [inherent] in action; but none among beings [will be delivered] from the corruption [inherent] in potential.


On first and second beings; KG 1.50.  Distinction between potentiality and activity, cf. KG 1.24, 1.46 [& corruptibility/destruction: KG 2.33]

 1,55. [95] Οι πρωτοι γενομενοι ηλευθερωνται μονον της φθορας ενεργειας τελειωθησεται δε η των παντων ελευθερια εαν θεληι ο των παντων κυριος. S1: Those who are first by their genesis will be delivered only from the act of corruption; but the deliverance from all will be achieved when the will of the Lord of all will have occurred

1.56

 

 I,56. THE good are the cause of knowledge and torment, but the evil only of torment. Torment: KG 1.56, 1.57, 1.72, 3.18, 5.5)

 1,56. Οι μεν αγαθοι αιτια εισι της γνωσεως τε και του βασανισμου οι δε κακοι μονου του βασανισμου.S1=S2:  The good will be cause of knowledge and of torment, and the bad47 of torment only

1.57

 

 I,57. MEN fear Sheol, while demons fear the abyss; but there exist [beings] even more cruel, such as the indescribable serpents.


On the terrible subterranean demons: KG 4.33.  In his Scholia on Psalms Evagrius frequently mentions merciless “subterranean demons”, frightening even to the other demons whom they torture: Sch 1 On Ps 55.2Sch 5 On Ps 62.10-11Sch 10 On Ps 68.15Sch 8 On Ps 70.20Sch 13 On Ps 76.13(2)Sch 8 On Ps 103.9Sch 5 On Ps 118.7; See esp. Sch 2 On Ps 134.6;  Cf. Prayer 104.

 1,57. Οι ανθρωποι τον αιδην φοβουνται τα δε δαιμονια τον αβυσσον -- φριττει.

1.58

 

 I,58. ONE [kind of] death has birth as its first cause; another is from the saints against those who do not live justly; and the mother of the third is forgiveness. And if “mortal” [means] one who is by nature made to be freed from the body to which he is joined, than “immortal” must [mean] one who is not naturally made for that. For all who have been joined to bodies will necessarily be liberated from them.


Death may be understood of the body, or more positively as death to sin: Cf. KG 1.634.65; Prak  6, 18, 36, 52, 95

 1,58.  Θνητόν ἐστι τὸ πεφυκὸς ἀπὸ τοῦ συνεζευγμένου σώματος λυέσθαι· ἀθάνατον δὲ ὃ μὴ διαλυέσθαι πέφυκεν· πάντα γὰρ ἀναγκαίως τὰ συνδεθέντα σώμασιν καὶ λυθήσεται ποτέ. [Muyld, Evag 15, p. 58]

FRB - Των θανατων των μεν αιτια εστιν η πρωτη κρισις των δε αιτια η χαρις -- η απελευθερουσα του δε τριτου θανατου αιτια εστιν η αφεσις η δι' ελεος· αθανατος δε εστι ωι ουδεν τουτων συμβαινει.S1: Among deaths, some  are caused by the first condemnation. For others that cause is liberating grace; and the cause of the third death is remission that is done through mercy. But immortal are those for whom none of these occur

 

 

 I,59. JUST as light and shadow are accidents of air, so virtue and vice, as well as knowledge and ignorance, are united with the rational soul.


Virtue pre-exists, but can also be regarded as a consequence of the fall: KG 1.41, 1.51

 1,59. [99] Ωσπερ το φως και ο σκοτος ͅ τυχικα το αερος ουτως η αρετη τε και η κακια η γνωσς τε και η αγνοια της λογικης ψυχης προυπαρχουσων εν αυτηι δυο της τε αρετης και της γνωσεως.S1:  Just as light and shadow are accidental things of the air, the same for the reasonable soul virtue and evil, knowledge and ignorance, virtue and knowledge being both first in it

1.60

 

 I,60. IF today they have received the wise steward in their homes, it is clear that yesterday he sat and modified their bills. (Lk 16:1-8)  However, he was called wise because he gave more than he was receiving.


Christ is the good steward who remits sin and freely gives.  Evagrius combines “If today”: Hebrews 3:15; Ps. 95.8 (“If today you hear his voice, harden not your hearts”) - where “today” is understood as the day of judgment - together with Luke 12:42-43, a parable concerning the return of the Son of God to the earth.  Contrast with the iniquitous steward: KG 5.33, To Monks, 74.

 1,60. Ει σημερον δεχονται τον φρονιμον οικονομον εν ταις οικιαις αυτων δηλοντι εχθες εκαθισε και ελογισατο τα μυστηρια αυτων· αλλα γαρ φρονιμος ωνομασται οτι των του κυριου υπαρχοντων αφιει τοις αυτου. [S1: If today they receive the well advised accountant in their houses it is obvious that yesterday they sat down and counted their bonds. However, he was called well advised because he gave to his colleagues part of the assets of the property.]

1.61

 

 I,61. THERE are no second beings receptive of knowledge, nor any first beings who were first in a place.


On first and second beings; KG 1.50.  Cf. KG 155. Beings created after the fall/kinesis (second beings) are not naturally receptive of the gnosis that preceded their existence (i.e. of God).  Before the fall, first beings were not spatially confined (in a place).

 1,61. [103] Ουδεν των δευτερων γεγονοτων ου δεκτικου της γνωσεως και ουδεν των πρωτων ο τοπωι περιεχεται.  S1: There are none of the second beings which would not be 49 susceptible of the knowledge, and none of the first beings which would be contained in a place

1.62

 

 I,62. KNOWLEDGE is said to be in a place when one who is receptive of it is united to one of the second beings, who is accurately and principally said to be in a place.


On first and second beings; KG 1.50.  Cf. KG 155. Knowledge is spatially confined (“in a place”) when it concerns second beings: namely, embodied, material beings, given bodies after the fall for their restitution.

 1,62. Η γνωσις εν τοπωι λεγεται ειναι ει τοις των κτισεων νοημασιν εμπεριφερεται ανευ τοπου δε ει εν τηι αγιαι Τριαδι εξισταται. S1: Knowledge is said to be in a place, when it frequents the intellections of creatures, but in no place when it admires the Holy Trinity

1.63

 

 I,63. WHETHER the logikoi exist always or do not exist depends on the will of the Creator; but whether they are immortal or mortal depends on their own will, as does [the question] whether they are joined or not joined to one thing or another.


Whether one receives a body subject to death  in the next judgement/krisis depends on choices made during life and on the will of Christ/God: KG 3.38, 3.47, Sch 8 On Ps 1.5(1) Cf. Sch.5 On.Ps 118.7. cf. KG 2.31, 2.59, 2.75, 3.2, To physically separate soul from body belongs only to God; but the logikoi may  choose to separate their souls from created things by ascetical practice Praktikos 52.

 1,63. Το γενεσθαι τους λογικους και το μη γενεσθαι προς τωι του θεου θεληματι εστι, το δε γενεσθαι θανητους η αθανατους επ' αυτοις εστιν.

[S1 =S2: Whether the logikoi would be or would not be, that is the affair of the will of the Creator; but that they would be mortal or immortal, that is the affair of their will]

 

 

 I,64. THE true life of the logikoi is their natural activity, while their death is an activity against nature. But if such death is so mortal as to naturally extinguish true life, who among beings is immortal? For every reasoning nature is susceptible to opposition.


 True life (“according to nature”) vivifies even death: KG 5.20

 1,64. Ζωὴ ὄντως ἐστὶν ἡ κατὰ φύσιν ἐνέργεια τῶν ἐμψυχομένων· θάνατος δὲ ἡ παρὰ φύσιν. [Muyld, Evag 16, p. 58]


FRB - [105] Η αληθινη των λογικων ζωη εστιν η δια πνευματος αυτων εργασια· ο δε θανατος αυτωη εστι πραξις παρα την φυσιν.


[S1: All reasonable nature, in fact, is susceptible of an opposition.50 The true life of the logikoi is their activity in spirit, and their death is the activity against nature.]

1.65

 

 I,65. IN the knowledge of those who are second by their creation various worlds are constituted and indescribable battles take place. But in the Unity nothing like this occurs: it is unspeakable peace and there are only the naked noes that constantly quench their insatiability, if according to the word of our Savior, the Father judges no one, but he has given all judgment to Christ. (John 5:22). 


Two interpretations are possible,and both may be intended. The citation from Jn 5,22 recalls Sch. 275 on Prov. 24.22 which describes the judgment (krisis) whereby  God creates “an age/world which distributes to each of the reasoning beings a body corresponding to its state.” However the  logikoi can also “create worlds” within their nous from richly diverse knowledge (KG 5.12 and 5.81). In this kephalaion the tumultuous conflicts within these worlds are contrasted with the peace and longing of naked noes (KG 3.6) in the world to come.  On unquenchable desire for God (epektasis) see KG 1.71On first and second beings; KG 1.50.  Cf. KG 155.

 1,65. Εν αυξησει των νοηματων των κτισεων πονοι εισι και πολεμοι· η δε της αγιας Τριαδος θεωρια ειρηνη και ησυχια αρρητος.

[S1: In the growth of the intellections of the creatures there are works and combats. But in contemplation of the Holy Trinity it is peace and an ineffable quietude.]

 

 

 I,66. VIRTUES are said to be in front of us, in the direction where we have the senses; while vices are behind us, on the side where we do not have senses. For we are commanded to flee fornication (1 Cor 6:18)  and pursue  hospitality. (Rom 12:13)


Underlying this kephalaion is common moral teaching regarding progress in the virtues, prokope (moving forward). Cf. Origen, Commentary on the Song of Songs 2.5; Homilies on Numbers 23.2.4; Peri Archon 1.8.4. Evagrius combines two hortatory sentences from different letters of Paul, the first continuing to identify the body as the temple of the Holy Spirit, and therefore to purify it of vice; and the second commanding readers to “share in the needs of the saints, and pursue hospitality (philoxenia)” See Prak 66, on progress (and in KG 1.67,)

 1,66. Αι αρεται ενωπιον ημων λεγονται ειναι εναντον των αισθησεων αυτων ορατικων, οπισω ημων δε λεγονται ειναι αι κακιαι διοτι εν σκοτωι πραττονται· κελευομεθα φυγειν την πορνειαν και διωκαιν την φιλοξενιαν. {cf. Rom 12.13}


Ἔμπροσθεν ἡμῶν λέγονται εἶναι αἱ ἀρεταὶ, ὄπισθεν δὲ αἱ κακίαι· διὸ προστασσόμεθα φεύγειν μὲν τὴν πορνείαν, τὴν δὲ φιλοξενίαν διώκειν. [grc-PG12]

[S1: The virtues are said to be before us, facing the senses which see them; but it is behind us that are said to be the bad actions, because they are accomplished in the shadows.  We are ordered, in fact, to "flee fornication" and to "pursue hospitality".]

1.67

 

 I,67. WHO can know the composition of the world and the activity of the elements? And who can understand the composition of this organ of the soul? And who can determine how one is joined to the other, in what their dominion consists, and how they participate with one another in such a way that the praktike becomes a chariot for the reasoning soul, which strives to attain the knowledge of God?


Organon (instrument) of the soul: KG 2.48, 2.80, 3.20, 4.49. On the pathetikon (part of the soul subject to passion) as the chariot of the nous:  Plato, Phaedrus 246a-254e

 1,67. [107] Τις εγνω την τουκοσμου τουτου συστασιν και την τω στοιχειων ενεργειαν και την εργασιαν του οργανου τουτου πως δια την των εντολων τηρησιν αρμα γενομενον υψουται αναλημψει πνευματικηι προς την αγιαν Τριαδα. 

[S1: Who will know the sustasis of this world, the activity of the elements and the practice of this instrument, how it will become a chariot by the practice of the commandments and will raise itself up by a spiritual ascension toward the Holy Trinity.]

1.68

 

 I,68. IN angels nous and fire predominate, but in human beings epithumia and earth, and among demons thumos and air. It is said that the third approaches  intermediaries through the nostrils, while the first [approach] the second through the mouth.


Fire predominates in angels: KG 2.29. 2.51, 2.72, 3.9.  In demons, ignorance, freezing cold, thumos, and water KG  6.25; .Sch. 60 on Prov. 5.9. Thoughts (Peri.log) 33.   On the respective functions and physical effects of demons and angels: cf. Prak 24 & 76; Ant.4.22

 1,68. Εν τοις αγιοις αγγελοις περισσεια του νοος εστιν εν δε τοις ανθρωποις περισσεα της επιθυμιας· εν δε τοις δαιμοσι περισσεια του θυμου· λεγουσι δε οι πατερες οτι οι πρωτοι προς τους μεσους δια στοματος πλησιαζουσιν οι δε τελευταιοι προς τους μεσους δια των ρινω. [S1

[S1: Among the holy angels there is a predominance of the nous,  among the humans, predominance of the  épithumia, and among the demons predominance of the thumos. The Fathers say that the first approach the intermediaries by the mouth, and the last the intermediaries by the nostrils]

 

 

 I,69. ONE who excels in knowledge has one after him, while one who excels in ignorance has none.


The gnostikos, not the sinner, is a teacher who instructs and ministers providence to those who come after: KG 6.76.

 Ὁ εἰς γνώσιν ἐλθὼν, ἔχει τὸν μετ' αὐτόν· ὁ εἰς ἄγνοιαν ἐλθὼν, οὐκ ἔχει τὸν μετ' αὐτόν·[Mu1932]


1,69. [109] Ο πρωτευων εν τηι γνωσει εχει τον μετ' αυτον ο δε πρωτευων εν τηι αγνοιαι ουκ εχει. [S1 =S2: The one who leads in knowledge has someone after him; but he who leads in ignorance has none.]

1.70

 

 I,70. WITH God is said to be: first, the one who knows the Holy Trinity; and next after him one who contemplates the logoi concerning the noetic [beings]; third, then, is one who also sees the incorporeal beings; and then fourth is one who understands the contemplation of the ages; while one who has attained apatheia of his soul is justly to be accounted fifth.


Cf KG 1.274.86 Prak. 32, Same ranking of the five types of contemplation: Sch 2 on Prov. 1.1. The previous kephalaion establishes the extremes of knowledge and ignorance; this kephalaion describes levels of  knowledge in descending order. The first and highest level is theoria theologike; the second, third and fourth are theoria physike; the fifth is not knowledge, but a subject who has attained the apatheia that makes the ascending order possible.

 1,70 μετὰ θεοῦ λέγεται εἶναι, πρῶτος μὲν ὁ τὴν ἁγίαν γινώσκων Τριάδα, καὶ μετ' αὐτὸν ὁ τοὺς λόγους τοὺς περὶ τῶν νοητῶν θεωρῶν, τρίτος δὲ πάλιν ὁ καὶ αὐτὰ τὰ ἀσώματα βλέπων, καὶ πάλιν τέταρτος ὁ τὴν θεωρίαν ἐπιστάμενος τῶν αἰώνων· ὁ δὲ τὴν τῆς ψυχῆς ἀπάθειαν κεκτημένος, πέμπτος ἂν συγκαταχθείη δικαίως . = scholion 15 on Psalm 72:23 cf. Pitra 72:23, vol. 3, p.96): [v.=72.23.  καὶ ἐγὼ διαπαντὸς μετὰ σοῦ.]

1.71

 

 I,71. THE end of natural knowledge is the holy Unity, but unknowing [or incomprehensibility?] has no end; for as it is said, there is no limit to his greatness. (Ps 144.3)


Contemplation of the Trinity is unlimited: KG 2.11 Sch 2 On Ps 144:3. On unquenchable desire for God see KG 1.65. Evagrius echoes Gregory of Nyssa's doctrine of epektasis: eternal straining forward towards the God whose goodness is without limits (Greg.Nys. Life of Moses, 7-8)

 1,71. [111] Περας της των φυσεων γνωσεων γνωσεως η της αγιας μοναδος γνωσις εστι· περας δε τωι ακαταληπτωι καθως λεγουσιν οι πατερες ουδεν κατα το γεγραμμενον· -- οια εστιν εξευρεσις {τελος̣} της φρονησεως αυτου

[S1: The end of the knowledge of nature is the knowledge of holy Unity; but to incomprehensibility, as the Fathers say, there is no end, as it is written: "There is no limit to His intelligence".]

1.72

 

 I,72. THE Lord takes pity on those to whom he gives spiritual knowledge if the just walk in the light, but the foolish in darkness. (Eccl 2:14). But the Lord also pities the foolish, in that he does not torment him immediately, but rather impels him from evil towards virtue.


Angels and gnostikoi as means by which God impels from vice to virtue: KG 6.24, 6.76; Gnostikos 48.. Torment: KG 1.56, 1.57, 1.72, 3.18, 5.5

 1,72. Τουτον ελεει ο κυριος ωι γνωσιν πνευματικην διδωσι διοτι γεγραπται ο δικαιος εν φωτι περιπατει ο δε ασεβης εν σκοτωι.  ελεει δε ο κυριος -- αει τον ασεβη εν τωι μη εφαπαξ βασανιζειν αυτον αλλα διδοναι καιρον το μετανοειν -- και ζην {σωθηναι}. [S1: The Lord has pity on those to whom he gives spiritual knowledge, because it is written: "The just walk in the light and the insane in the shadows". But the Lord has pity also on the insane, in that it is not right away that He torments him  but He fixes for him  a space in order that he converts and lives.]

1.73

 

 I,73. WHILE life of man consists of holy knowledge, the mercy of God is the contemplation of beings. Many of the wise of this world have promised us knowledge, but the mercies of God are better than life. (Ps 62:4)


Philosophical knowledge of this world is inferior to contemplation of beings, cf. KG 1.70.  Evagrius often uses knowledge and contemplation interchangeably: cf. Irenaeus, The life of man is the vision of God: Vita hominis visio Dei:Adv.Haer.4.20.7

 1,73 ἡ μὲν ζωὴ τοῦ ἀνθρώπου ἡ ἁγία γνῶσις ὑπάρχει· τὸ δὲ ἔλεος κυρίου ἡ τῶν γεγονότων θεωρία ἐστίν· πολλοὶ δὲ ἡμῖν τοῦ αἰῶνος τούτου σοφοὶ καθυπέσχοντο γνώσεις, ἀλλὰ κρεῖσσον τὸ ἔλεος κυρίου ὑπὲρ ζωάς.  = Sch 2 on Psalm 62:4

[Ps.62:4. Ὅτι κρεῖσσον τὸ ἔλεός σου ὑπὲρ ζωὰς]

1.74

 

 I,74. THE light of the nous is divided into three:

knowledge of the adorable and holy Trinity;

and the incorporeal nature created by it;

and the contemplation of beings.


Evagrius undertook a journey in the company of Ammonius to consult with John of Lycopolis (or of the Thebaid) on the question whether the inner “light of the nous” perceived during contemplation is a reflection of the divine light, or whether  it arises from the inherent luminosity of the nous itself (Antirrhetikos 6.16). John did not commit himself to a definitive answer; however, in this kephalaion Evagrius suggests three possible sources of the light: [1] reflection (“knowledge”) of or “mixture with” the divine light (cf. KG 1.35, 2.29; 3.52; Skemm.27); [2] the incorporeal nature of the nous (KG 3.44); [3] the act of contemplating beings (KG 5.15; 1.81). Additional sources on the light of the nous: cf KG 1.35, 1.74;  1.81, 2.29, 3.44, 3.52, 5.15, ; Prak 64; Gnost 45; Sc.Prov.258; On Prayer 74 & 75.; Thoughts 17, 39, 40 & 42; Skem 24;  23; 25 Letter 39.5.

 1,74. το του νοος φως διακρινεται {μεριζεται} τρισσως εις την γνωσιν της αγιας και προσκυνητης Τριαδος
   και εις την φυσιν την τε ασωματον και ενσωματον
    και εις την συνεσιν των φυσεων των κτισματων
.

[S1: The light of the nous is divided in three, that is:
     in the knowledge of the adorable and holy Trinity,
     in incorporeal and corporeal nature,
     and in the understanding of the natures of creatures]

1.75

 

 I,75. IF “the crown of justice” is holy knowledge, and the gold, moreover, that contains the stones denotes the worlds that have been or will be, the contemplation of corporeal and incorporeal nature is therefore the crown that is placed by the “just judge” (2Tim 4:8) upon the head of those who fight.


Crown designates knowledge: Sch 12 On Ps 5.13Sch. 7 On Prov. 1.9 Contemplation of worlds: esp KG 4.30; also KG 2.22.172.592.652.742.752.853.234.304.394.434.584.895.35.4,

 1,75. Ει ο στεφανος της δικαιοσυνης γνωσις της αγιας Τριαδος εστι -- δηλοντι εν τωι του δρομου τελει αγιοι αυτωι στεφανωθησονται.

1.77

 

 I,76. IT is not to the knowledge hidden in objects that unknowing [ignorance] is opposed, but rather to the knowledge of the noetic forms of the objects. For unknowing [ignorance] is not naturally found in corporeal nature.


On unknowing, see above on 1,71.  In the positive sense of unknowing as turning (arising) from complexity to unity, unknowingis not natural in corporeal, complex nature.

 1,76. Ου τηι αληθινηι γνωσει τηι αποκεκρυμμενηι εν ταις φυσεσιν αντικειται η αγνοια αλλ' η τηι των παιδων {νηπιων} γνωσει· εαν δε τελειωθωσιν οι παιδες νικησουσιν την αγνοιαν.

[S1: It is not to the true knowledge which is hidden in the natures that ignorance is made the opposite, but to the knowledge of children. But, when children have become adults, they will win over ignorance.

1.77

 

 I,77. THE second nature is the sign of the body,

and the first [nature is] the [sign] of the soul.

And the [sign of the] nous is

the Christ who is united to the knowledge of the Unity.

 1,77. Νους παντων των λογικων των τηι ομοιωσει του κτιστου αυτων τετυπωμενων Χριστος εστιν ο σωτηρ ημων και αυτος τελειωσει αυτους τηι της αγιας Τριαδος γνωσει.

[S1 THE nous of all the logikoi which are imprinted in the resemblance of their Creator is Christ our Savior; and it is He who  perfects them in the knowledge of the holy Trinity.]



On first and second beings: 1.542.64.  On second beings: KG 1.611.62 1.653.83.613.685.87. Here Evagrius juxtaposes two parallel models of mystical ascent. One is human (body / soul / nous) and and concerns spiritual anthropology; the other is cosmic (second nature / first nature / Christ) and encourages reflection on eschatological destiny. The threefold anthropological model of body, soul, and nous, is a sequence that illustrates the hierarchical ordering of different levels of creation, perceptible both in the exterior world of cosmic history and the interior world of human psychology.  The second, parallel set of draws attention to the origin and destiny of the nous: second (fallen) nature; first (unfallen) nature; and Christ who enjoys “knowledge of the Unity”. Cf. KG 2.5. A similar analogy is found in Evagrius’ Letter to Melania: ‘And just as the [human] nous  acts in the body through the mediation of the soul, in the same way the Father acts through the mediation of the “soul” [i.e. the Son and the Spirit] in his “body”, which is the [human] nous.’ Letter to Melania (Letter 64) 15, Frankenberg, p. 514. 

This kephalaion has been cited as evidence that Evagrius supported the christology condemned in the Anathemas Against Origin issued by the Emperor Justinian in 543 and 553.  This heretical christology allegedly identified Christ with a primordial unfallen nous that was united to the Divine Logos at the incarnation.  (A. Guillaumont, Les ‘Kephalaia Gnostica’, d’Evagre le Pontique et l’histoire de l’Origénisme chez les Grecs et chez les Syriens, Patristica Sorbonensia 5, Paris: Editions du Seuil, 1962, p. 152)

1.78

 

 I,78. THE first renunciation is voluntary abandonment of the objects of this world for the sake of the knowledge of God.

 1.78. Ἀπόταξις μὲν πρώτη ἐστὶ κατάλειψις κοσμικῶν πραγμάτων ἑκούσιος τῆς τοῦ Θεοῦ γνώσεως ἕνεκεν· [Hr-nfg 230=E5]

[S1] [117] Η μεν πρωτη αποταγη του κοσμου εν ψυχηι γενομενη εστι το απολειπειν τινα αγαθηι προαιρεσει τα του κοσμου τουτου πραγματα δια την του θεου γνωσιν.

[S1: The first renunciation of the world, which is done in the soul, is such: that with good will one abandons the things of this world for the science of God.



=Thoughts/Peri.Log. 26.19-25. The following three kephalaia, 1.78-80 together with 1.85, occur together in narrative form at the end of chapter 26 of Evagrius’ On Thoughts (Peri Logismon).  Evagrius often depicts spiritual progress as triads, here consisting of three successive renunciations: first, of worldly things; second, of vice or evil; and third, of ignorance.  Antecedents of this threefold ascent are found in sources Evagrius knew, including Philo, Clement of Alexandria, Origen, and the Letters of Antony.  For Philo the patriarchs Abraham, Isaac, and Jacob are allegories of the classical pedagogical triad: teaching, nature, and moral-ascetical practice (The Life of Moses, 1.76).  Clement described ascent from ethics to the contemplation of nature, and then to theologiké, or metaphysics (Stromateis 1.28.176, 1-2).  Origen depicted the three biblical wisdom books of Proverbs, Ecclesiastes, and the Song of Songs as exemplars of the three progressive stages of purification, discernment, and love (Commentary on the Song of Songs 3.16). These he associated with the classical ascent from ethics (moral practice) to physics (nature); and finally to epoptics (contemplation) (Comm.SOS 3.1-3).

     Antony the Great describes three “repentances” or “gates” corresponding to three kinds of souls: first, those who like Abraham eagerly renounce everything, repent, and follow Christ; second, those who like David in the Psalms repent only after hearing of the divine punishments promises; and third, those who repent only when afflicted by hardships and trials (Letter 1). The reader of the text is being invited to meditate simultaneously on two parallel symbols of spiritual ascent. The first is anthropological and consists of the threefold ‘signs’ of body, soul, and nous

From the perspective of Evagrius’ cosmology these three ‘signs’ also suggest the fallen state of the nous. Thus the second,  parallel set of concepts for meditation is a more overt reminder of the origin and destiny of the nous: second (fallen) nature; first (unfallen) nature; and Christ who enjoys knowledge of the Unity. The capstone of this passage is clearly the reference to ‘knowledge of the Unity’, which Evagrius elsewhere refers to as ‘essential knowledge’. Christ now ‘knows the Unity’, and the implication is that the reader, too, should ascend from ‘the sign of the body’ through the ‘sign of the soul’ to the ‘sign of the nous’ in order to ‘know’ what Christ knows.

1.79

 

 I,79. THE second renunciation is the laying aside of vice, which happens through divine grace and human diligence.


=Thoughts/Peri.Log. 26.19-25. The next step after abandonment of the world (ascetic apotaxis or withdrawal from secular society,KG 1.78) is praktiké, the struggle against vice or evil (κακία).  This struggle entails not only ascetical effort or “diligence” but the grace that comes from “asking of Christ the inner meanings (logoi)” of temptations, thus engaging in ascetical practice “more contemplatively” (γνωστικώτερος), Prak. 50 SC p. 614; cf. Eulog. 26 (PG 79.1128C.

 1.79. ἀπόταξις δὲ δευτέρα ἀπόθεσις κακίας χάριτι Θεοῦ καὶ σπουδῇ τοῦ ἀνθρώπου προσγινομένη: [Hr-nfg 230=E5]

[S1]Η δε δευτερα αποταγη εστι το απαλλοτριωθηναι της κακιας οτι ζηλωι του ανθρωπου τε και χαριτι του θεου γινεται.

[S1: The second renunciation is distancing oneself from evil, which is produced by the application of man and by the grace of God.

1.80

 

 I,80. THE third renunciation is separation from ignorance, which naturally becomes apparent to people according to state they have attained.


=Thoughts/Peri.Log. 26.19-25. Evagrius’ third “renunciation” is the ascent from ascetical practice to spiritual knowledge or contemplation (theoretiké/gnostiké).  The capacity for this depends on success in the struggle against vice and the attainment of some measure of apatheia as taught in the Praktikos.   The ascetic may then attempt insofar as their spiritual state permits, the twin art of contemplative exegesis of the scriptures, described in the Gnostikos, and the perception of God’s purposes (logoi) in history and creation, the subject of the Kephalaia Gnostica.

 1.80. ἀπόταξις δὲ τρίτη ἐστὶ χωρισμὸς ἀγνοίας τῶν πεφυκότων ἐμφανίζεσθαι τοῖς ἀνθρώποις κατ᾿ ἀναλογίαν τῆς καταστάσεως. [Hr-nfg 230=E5]

[S1] Η τριτη ἀποταγη εστιν αφορισμος της αγνοιας ητις ειωθοτως οραται τις ανθρωποις ως φαντασιαι εν τωι πολεμωι κατα το μετρον της αυξησεως αυτων.

[S1: The third renunciation is the separation from ignorance, which usually appears to men as certain fantasies in combat, according to the degree of their growth.

1.81

 

 I,81. WHILE the glory and light of the nous is knowledge, the glory and light of the soul is apatheia.


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.

 1.81 1. Δόξα οὖν καὶ φῶς τοῦ νοός ἐστιν ἡ γνῶσις, δόξα δὲ καὶ φῶς ζωῆς ἡ ἀπάθεια. [Hr-nfg 230=E7] 1.81 [S1 ]

[S1] [119] Δοξα και φως του νοος εστιν η πνευματικη γνωσις· δοξα δε και φως της ψυχης η απαθεια.

[S1: The glory and light of the nous is spiritual knowledge, the glory and light of the soul is its apatheia.

1.82

 

 I,82. THAT which sensible death normally does in us, the just judgment of God (2Th 1:5) will similarly accomplish for the other logikoi when he is ready to judge the living and the dead (1Pet 4:5) and to render to each according to his works. (Rev 22:12)

 1,82. Οτι ο αισθητος θανατος ειωθε ποιεν εν ημιν ͅ ως αυτως η -- δικαια του θεου κρισις απασι τοις λογικοις ποιησει εν ωι καιρωι μελλει κρινειν ζωντας τε και νεκρους και ανταποδωσει ενι εκαστωι κατα τα εργα αυτου. [S1=S2]

1.83

 

 I,83. IF the Gihon is the Egyptian river that surrounds the whole land of [Ethiopia] Cush, (Gen 2:13) from which Israel was commanded by one of the prophets not to drink, (Jer 2:18 ) we also know the three other sources and the river from which the four sources are separated.


Evagrius alludes to two biblical texts that had become favorite subjects of mystical exegesis since the time of Philo.  In Jeremiah 2.18 the prophet warns against drinking from the river Gihon, associated with Egypt and Ethiopia/Kush, and thus a symbol of  sin and vice (Philo, Leg.alleg, 1.68; Origen In evang. Ion., 6.47;  Didymus Comm. Zach, 3.158; Athanasius, Festal Letter 7.5; Evagrius, KG 4.64, 5.6, 5.21, 6.49, Sch. 19 on Ps. 67.32).  The second text is Gen. 2.10-15 where the single headwater and the four outflowing rivers of paradise are described. These became allegories of primordial goodness and the four cardinal virtues of prudence, temperance, courage and justice (Philo, Leg. alleg, 1.63); or the four gospels (cf. Greg. Nyssa, Easter Homily 4: Orat IV in Christi Resurrect.).

 1,83. Ει Γιων ποταμος αιγυπτος εστι κυκλων πασαν την γην Αιθιοπιας -- εφ' ου δι ενος ͅ των προφητων εκελευσθη Ισραηλ μη πιειν γιγνωσκομεν και τας τρεις -- αλλας αρχας και τον ποταμον αφ' ου αφοριζονται αι τεσσαρες αρχαι. [S1=S2]

1.84

 

 I,84. KNOWLEDGE and ignorance are united in the nous, while epithumia is receptive of self-control and [shameful] lust, and love and hate normally affix to thumos. But the first accompanies first [beings], and the second, second [beings].


On first and second beings: 1.542.64.  On second beings: KG 1.611.62 1.653.83.613.685.87. On the virtues and vices of the tripartite soul: Prak. 89; Gnost. 44. The hegemonikon or nous is the principal feature of first beings while the pathetikon (moved by epithumia and thumos) is secondary, material, and intended as a means of spiritual re-ascent (Thoughts (Peri Log 17); cf.Schol.3 On Ps 22.4 )..

 1,84. [121] Ο των λογικων νους δεκτικος εστι της τε γνωσεως και της αγνοιας, το δε επιθυμητικον δεκτικον της σωφροσυνης και της αισχυνης, μετα δε τον ζηλον {͂θυμον} η αγαπη και το μισος τρεχει· κολλαται δε τωι πρωτευοντι εν τοις πρωτοις το πρωτευον εν τοις δευτεροις και τωι πρωτευονται εν τοις δευτεροις το πρωτευον εν τοις τριτοις. S1: The nous  of the logikoi is receptive of knowledge and ignorance, epithumia is receptive of chastity and of luxury, and following the thumos go love and hatred That which is first among the firsts is accompanied by what is first among the seconds, and what is first among the seconds (is accompanied) by what is first among the thirds

1.85

 

 I,85. THE nous circles around [or: wanders] when impassioned and is uncontrolled when it regards the material causes of its pleasures; but it ceases from distraction when it achieves apatheia and attains the company of incorporeal [beings] who fulfill all its spiritual desires. [


=Peri.Log. 26.15-17 As noted above on KG 1.78, this text is found in Peri.Log. 26.15-17, where it immediately precedes the three renunciations Evagrius has divided into KG 1.78-80.  The attainment of apatheia, freedom from obsessive-compulsive thoughts and actions, renders the ascetic more stable and thus less subject to distractions. In this state it becomes possible to perceive both the logoi, God’s inner purposes within events and beings, and the angels who are the messengers and instruments of these logoi. Prak 15, 49, 61; Mal.Cog/Thoughts 17-19; Skem 25; Cf. Prayer 46

 Κυκλεύι γὰρ ὁ νοῦς ἐμπαθὴς ὢν καὶ δυσκάθεκτος γίνεται, τὰς ποιητικὰς τῶν ἡδονῶν ὕλας ἐπισκεπτόμενος. Ἵσταται δ̀ τῆς πλάνης ἀπαθὴς γεγονὼς καὶ τοῖς ἀσωμάτοις περιτυχῶν τοῖς ἀποπληροῦσι τὰς πνευματικὰς ἐπιθυμίας αὐτῷ. P.Log.26 15-17


1,85. [123] Ο νους περιαγεται εμπαθης γεγομενος ουδε συνεχεται πραττων ποικιλας επιθυμιας· αφεστηκε δε τοις ορμης και παυεται της πλανης της κυκλωι αυτου απαθης γενομενος και ομιλων τοις ασωματοις ατινα πληροι πασας τας πνευματικας επιθυμιας αυτου.

[S1: The nous wanders, when it becomes impassioned, that it is to say it is uncontrollable when it achieves its diverse desires. But it restrains itself in its rush and renounces its distractions which surround it when it becomes dispassionate and when it has arrived in the company of those who are  bodiless, those who fulfill all its spiritual desires.

1.86

 

 I,86. LOVE is the excellent state of the reasoning soul; [for] in it one cannot love anything among corruptible things more than the knowledge of God.


Cf KG 3.86.  On love that possesses nothing but God: Eulogius 22.  Eight Thoughts 16,  Vices Opp.to Virtues 3.

ἀγάπη ἐστὶν ἕξις ἀρίστη λογικῆς ψυχῆς, καθʼ ἣν οὐδὲν τῆς τοῦ Θεοῦ γνώσεως προτιμᾷ [FP 04.1.0]


1,86. Αγαπη εστιν υπερβαλλουσα της λογικης ψυχης καταστασις καθ' ην αδυνατον αγαπαν τι του κοσμου τουτου μαλλον η την του θεου γνωσιν. [S1] S1=S2:   Love is the excellent state of the reasonable soul, which in this cannot love anything which is among corruptible things more than the knowledge of God

1.87

 

 I,87. ALL beings came into being through the knowledge of God, but everything that came to exist by another is less than that for which it exists. Because of this, the knowledge of God is superior to all.


Cf. KG 1.3 Knowledge of God is the means of creation (KG 1.50) and all reasoning beings naturally desire it. Cf. Scholion 15 On Eccl. 3.10-13; Sch 7 On Ps 17.12; Let. Trin 12.

 1,87. Πάντα τὰ γεγονότα διὰ τὴν γνῶσιν γέγονε τοῦ Θεοῦ, ἵνα ἐκ μεγέθους καὶ καλλονῆς {cf. Sap. XIII, 5} ὃ γέγονεν γινώσκεται· πᾶν δὲ ὃ ἐτέρου γίνεται χάριν, τοῦτο ἔλαττον ἐκείνου ἐστὶν οὗ ἕνεκα γίνεται· πάντων ἄρα τιμιωτέρα ἐστὶν ἡ γνῶσις τοῦ Θεοῦ.[Muyld, Evag 17, p. 58]

[S1] Παν γεγομενον δια την του θεου γνωσιν γεγονε παν δε δι' αλλο τι γενομενον -- ηττον εστι παρα το δι' ο εγενετο· δια τουτο παντα υπερβαλλει η του θεου γνωσις, οτι δι' αυτην παντα γεγονε.

[S1: Everything that was created was created for the knowledge of God; on the other hand, everything that was created for something else is less than what it was created for; in consequence, the knowledge of God is superior to everything, because everything was created for it

 

 

 I,88. NATURAL knowledge is true understanding of those [things/beings] that were created through knowledge of the Blessed Trinity.


Cf KG 1.70, 1.74.  Knowledge of God is the means of creation: KG 1.50.

 1,88. [125] Η φυσικη γνωσις εστι συνεσις αληθινη των δια την της αγιας Τριαδος γνωσιν γεγομενων.
[S1: Natural knowledge is true understanding of those created on account of the knowledge of the Holy Trinity.]

1.89

 

 I,89. EVERY reasoning nature was naturally made in order to exist and to know; and God is essential knowledge. And while non-existence is opposed to reasoning nature, and knowledge is [opposed] to evil and ignorance – there is in these no opposition to God.


God is essential knowledge: KG 2.11, 2.47, 3.12, 4.77, 5.55, 5.56, 5.81, 6.10, 6.14, 6.16, 6.34, 6.73; Prayer 69, 74, 132; Sch. 13 on Ps 43.21; Sch. 11 on Ps 88.21; Sch. 3 on Ps 138.7; Letter 29.3; 58.4.  All (reasoning) beings are drawn by their nature to knowledge of God. There is no “essential” evil - only opposition to God Cf. KG 1.1

 1,89. Πασα λογικη φυσις πεφυκε μανθανειν την αληθινην γνωσιν ο ͅ δε θεος γνωσις ουσιωδης εστι· τηι λογικηι φυσει ουν ητις εκτισθη εναντιον εστι το οτι ουκ αν εκτισθη, εναντιον δε τωι αυτεξουσιωι αυτης η κακια τε και η αγνοια, εν δε τουτων ουκ εστιν εναντιον τωι θεωι.
[S1 All reasoning nature was naturally made to understand true knowledge, and God is essential knowledge. The reasoning nature that has been created therefore has opposed to it the fact of not being created; and opposed to liberty are evil and ignorance; but not one of those things is opposed to God.]

1.90

 

 I,90. IF this is the day called “Friday”, on which our Savior was crucified, then all who died are a symbol of his grave; for with them [also] died the righteousness of God that will live again on the third day and will be raised clothed with a spiritual body ( 1Cor 15:44) - if today and tomorrow he works miracles and on the third day it is finished. ( Luke 13:32)  1,90. Ει σημερον η παρασκευη εστιν εν ηι ο σωτηρ ημων εσταυρωθη, παντες [127] οι απεθανον εν Χριστωι τυπος εισι του ταφου αυτου εν οις η του θεου δικαιοσυνη τεθαπται ητις αναστησεται τηι τριτηι ημεραι ημφιεσμενη σωμα πνευματικον· αληθης γαρ ο του σωτηρος ημων λογος οτι σημερον και αυριον δυναμεις ποιησει ͅ τηι δε τριτηι ημεραι τελειουται.  

The kephalaion ends by quoting Luke 13.32, Jesus’ response to the Pharisees warning him that Herod wanted to kill him. “He said to them, “Go and tell that fox, ‘Listen, I am casting out demons and performing cures today and tomorrow, and on the third day I finish my work.”  Evagrius, following Jesus’ anticipation of his death, identifies the three days with the Friday of Jesus’ crucifixion, the Saturday of his entombment, and the Sunday of his resurrection. These, in turn, become a prophecy of the revival of all the dead by the removal of evil (ignorance and non-being), symbolized by exorcism.  It is then that rational minds gain a “spiritual body,” 1 Cor 15.42a-44: “It is sown a natural (psychikon) body, it is raised a spiritual (pneumatikon) body.”


     Evagrius alludes to the eschaton using the symbols of weekdays (Friday, Saturday, Sunday; the sixth, seventh, and eighth days; today, tomorrow, and the third day: KG 4.26; 5.83; 6.7 ) and the sabbatical year (KG 5.8; Letter 41). See Gehin, SC 340, p. 305 and Guillaumont, Keph.Gn. pp.238-239.

 



 

 

THE END of THE FIRST
(Century of the Kephalaia Gnostica)

 

 

 



 

 

  

 

THE SECOND CENTURY_

 

  

 

2.1

 

II,1.  THE mirror of the goodness of God, of his power and his wisdom, [these are] the things that in the beginning were nothing [and have] become something.


Cf KG 1.14., Wis. 7.26-26,  1 Cor. 1.24,  Creation from nothing: KG 5.50

2,1. Εσοπτρον της αγαθοτητος του θεου και της δυναμεως τε και σοφιας αυτου εστιν η κτισις η εξ ουδενος εις τι γενομενη.

2.02

 

II,2.  IN second natural contemplation we see the manifold wisdom of Christ (Eph. 3:10) which he employs and which served in the creation of the worlds; but in the knowledge that concerns the logikoi, we have been instructed concerning [Christ] himself.


On the  “knowledge of second nature employed by Christ in the creation of  “bodies and worlds: KG 3.26; cf. KG 1.50; 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.

2,2. Εν τηι δευτεραι θεωριαι τηι φυσικηι την ποικιλην Χριστον σωφιαν ορωμεν ηι χρησαμενος εκτισε τους κοσμους? εν δε τηι περι των λογικων φυσεων περι της ουσιας αυτου μανθανομεν.

2.3

 

II,3.  THE first of all [types] of knowledge is knowledge of the Monad and of the Unity, and older than all natural contemplation is spiritual knowledge: indeed, the former comes forth before the Creator, and it arises with the nature that accompanies it.


Cf. KG 2.21, 1.32 Sch.1-2 On Prov. 1.1; Thoughts (Peri.Log.) 25Sch 15 On Eccl 3.10-13.  Only the just can have spiritual knowledge: Cf. Schol. 15 On Eccl. 3.10-13. Cf  KG 1.722.33.15, 3.35, 3.42.   As above, (KG 2.2.) for first and second natural contemplation: Cf. KG 3.61.  On the second and third contemplations cf KG 3.21.  On the second and third transformations: KG 2.4

2,3. Πρωτη πασων γνωσεων εστιν η της Μοναδος γνωσις και πασης φυσικης θεωριας πρεσβυτερα εστιν η πνευματικη γνωσις? αυτη γαρ πρωτον εχ του κτιστου εξηλθε τε και αμα τηι φυσει ητς εκολλατο αυτηι εξελαμψεν.

2.04

 

II,4.  WHILE the transformations are numerous, we have received knowledge of only four: the first, the second, the last and what precedes it.  The first, it is said, is the passage from vice to virtue; the second is that from apatheia to second natural contemplation; the third, is [the passage] from the former to the knowledge that concerns the logikoi; and the fourth is the passage from all these to knowledge of Blessed Trinity.


Spiritual progress described as “transformations:” after (1) asceticism (praktiké) the “wings of apatheia (KG 2.6)” (2) lead the soul to knowledge; then the ”wings of the dove” raise the soul to (3) contemplation of the ages (gnostiké) and (4) rest in  knowledge of the Trinity (theologiké). The threefold ordering of spiritual progress (praktiké, gnostiké, theologiké) is foreshadowed in Origen, Com.S.of S.prol.1.3.4.  Cf. Gnost Prak. (Praktikos 1;  84 Gnost 2-312-13, 49  Ad Mon.118, 119, 120),  KG 1.13, 4.40. Cf. Thoughts (Peri.Log.) 29:  On “change” and “transformation” (metathesis, metabasis): KG 2.59, 2.69, 2.73, 2.77, 2.79, 2.87; 3.7, 3.9, 3.20, 3.25, 3.45, 3.47, 3.48, 3.50, 3.51; 5.10; 6.58.

2,4. Πολλων ουσων μεταθεσεων ημεις την τεσσαρων μονον διακρισιν γινωσκομεν. και η μεν πρωτη εστι κατα τους πατερας ? η εκ της κακιας εις την αρετην μεταστασις, η δε δευτερα η εκ της απειθειας εις την φυσικην θεωριαν την δευτεραν, η δε τριτη η εκ ταυτης εις την των λογικων φυσεων γνωσιν αναγωγη, η δε τεταρτη η εκ τουτων παντων εις την αγιαν Τριαδα μεταστασις.

2.05

 

II,5.  THE Body of What Is, is the contemplation of beings; and the soul of What Is, is knowledge of the Unity.  He who knows the soul is called the soul of That Which Is, and those who know the body are named body of that soul.


Spiritual ascent is analogous to the different levels of body and soul: KG 1.77 and note. The threefold anthropological model of body, soul, and nous, is a sequence that illustrates the hierarchical ordering of different levels of creation, cf. Letter to Melania (Letter 64) 15. He/That Which is: KG 1.09, 1.12, 1.14, 1.17  2.5.

2,5. Σωμα πνευματικον των λογικων φυδεων εστιν η παντων των [[αυτων θεωρια, ζωη δε αυτων αλητινη η της αγιας μοναδος γνωσις.

2.06

 

II,6.  THE praktike soul which, with God, has triumphed and has departed from the body will be in the regions of  knowledge where the wings of its apatheia will give it rest (cf. Pss. 55:6, 17:8; 36:7)


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

2.6. Ψυχὴ δὲ ἡ τὴν πρακτικὴν σὺν Θεῷ κατορθώσασα καὶ λυθεῖσα τοῦ σώματος, ἐν ἐκείνοις γίνεται τοῖς τῆς γνώσεως τόποις, ἐν οἷς αὐτὴν τὸ τῆς ἀπαθείας πτερὸν καταπαύσει. [Hr-nfg 230=E4]


[=S1] Η ψυχη η εργαζομενη εργαζομενη ητις χαριτι του θεου ευοδωθη και του σωματος [[αφωρισται εν εκεινοις τοις τοποις της γνωσεως εσται οπου αι της απαθιας πτερυγες αυτην κατανταν ποιησουσιν .[S1] The praktike soul that by the grace of God has triumphed and is part of the body will be in those regions of knowledge where the wings of its apatheia will send it.

2.07

 

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


 On the inheritance/heritage of Christ: KG 1.18, 3.724.84.9, {4.785.365.68; Schol 40 on Prov 3.35, To Monks 1}.

2,7. Ουτοι κληρονομησουσιν την ψυχην μετα τον θανατον οι η εν τηι αρετηι η εν τηι κακιαι αυτηι ζηλωται

2.08

 

II,8.  THE wealth of the soul is knowledge, and its poverty ignorance; but  if ignorance is deprivation of knowledge, wealth precedes poverty, and the health of the soul [precedes] its sickness.


 On the inheritance/heritage of Christ: KG 1.18, 3.724.84.9, {4.785.365.68; Schol 40 on Prov 3.35, To Monks 1}.

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

2,8. Πλουυτος της ψυχης εστιν η πνευματικη γνωσις πτωχεια δε η αγνοια? [-- εν -- ει] δε η αγνοια αποστερησις εστι της γνωσεως δηλοντι προτερας εστιν ο πλουτος της πτωχειας και η της ψυχης υγιεια της νοσου αυτης.

2.9

 

II,9.  WHO knows the activity of the commandments?  Who understands the powers of the soul, and how the former heal the latter and urge them on to the contemplation of things which exist?


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

2,9. Τις γινωσκει την των εντολων του θεου ενεργειαν και τις συνιησι τας της ψυχης δυναμεις και πως εκειναι ταυτας ιωνται τε και προς την αληθινην θεωριαν προςαγουσιν.

 

 

II,10.  DELIGHTFUL are things that approach us through the senses, but [even] more delightful is their contemplation.  But, because sensation does not attain knowledge due to our weakness, [sensation] comes to be esteemed as superior to [knowledge] not attained. Cf. Sch 15. on Eccl. 3.10-13. (?cf. Letter 42? )

 

[S1] Desirable are things that are known through the organs of sense, but most desirable is the contemplation of true knowledge. But because sensation cannot attain knowledge due to its infirmity, it regards as superior what is closer, rather than that which is distant and [truly] superior to it.

2.10 Τερπνὰ μὲν τὰ διὰ τῶν αἰσθήσεων ἡμῖν προσπίπτοντα πράγματα· τερπνοτέρα δὲ πολλῷ μᾶλλον τούτων ἐστίν ἡ θεωρία, ἀλλ᾿ ἐπειδὴ μὴ φθάνει τὴν γνῶσιν ἡ αἴσθησις διὰ τὴν ἡμετέραν ἀσθένειαν, αὐτὴ προτιμοτέρα εἶναι δοκεῖ τῆς μηδέπω παρούσης. [Hr-nfg 230=E6]

[S1] Επιθυμητα μεν τα πραγματα τα δι' αισθησεων γινωσκομενα μαλλον δε επιθυμητη παρ' αυτα η της αληθινης γνωσεως θεωρια· αλλα γαρ διοτι ουκ εντονως επιβαλλεται η αισθησις της γνωσεως δια την ασθενειαν αυτης υπολαμβανεται ως υπερβαλλει εν τωι εγγυς ειναι της μακραν απουσης τε και αυτης υπερβαλλουσης.

2.11

 

II,11.  WITH regard to everything composed of the four elements, things near or distant, it is possible for us to perceive some likeness.  But only our nous is incomprehensible to us, as well as God, its author.  Indeed, it is not possible for us to understand what is a nature susceptible of the Blessed Trinity, nor to understand the Unity, essential knowledge. 

2,11. Περι παντος εκ των τεσσαρων στοιχειων συνεστηκοτος ειτε εηηυς ειτε μακραν οντος δυναμεθα θεωριαν λαβειν τηι ενεργειαι της του κυριου χαριτος, μονος δε ο νους ημων ακαταληπτος εστι και μαλλον παρ' αυτον ο θεος ο ποιητης αυτου διοτι γαρ ο θεος ου καταλαμβανεται ουδε το καταλυμα αυτου.

 

 

II,12.  THE right hand of the Lord is also called hand, but His hand is not thus [also] said to be His right hand.  For although his hand receives increase and diminution, this does not apply to the right hand.


In Evagrius exegetical texts the term hand may describe either the provident angels (Sch 7 on Ps 16. 13) or the providence they administer (Sch 1. on Ps 94.4); while God's right hand designates Christ Sch 19. on Ps 17.36; Epist.Fidei 11; (Great) Letter to Melania 6-9.

2,12. Η δειξια του Χριστου και χερ αυτου ονομαζεται η δε χειρ αυτου ου λεγεται και δεξια αυτου ? διοτι της μεν εστιν ο σκοπος εν δοσει της δε εν παιδειαι.

2.13

 

II,13.  FIRST natural contemplation nature suffices for understanding the existence of reasoning natures, and the second also suffices for its return.


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

2,13. Εξηρκεσε το πρωτον η πνευματκη θεωρια εις το ειναι φυσεις λογικας, αρκεσει δε και η δευτερα εις το προσαγειν αυτας προς την τελειοτητα.

 

 

II,14.  THΟSE who live in equivalent bodies are not in the same knowledge, but are, rather, in the same world.  But those who are in the same knowledge are in equivalent bodies and in the same world. 

2,14. ? Οι ισοι εν τηι των εργων τελειοτητι ισοι εσονται και εν τηι των πονων ανταποδοσει και οι ισοι εν τηι γνωσει αυτων τηι πνευματικηι ισωθησονται και εν τηι της κληρονομιας αυτων δοξηι.

2.15

 

II,15. WHEN reasoning nature receives the contemplation of itself, then all the power of the nous will also be perfected.


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

2,15. Οταν η λογικη φυσις την αυτης θεωριαν δεξηται τοτε και η του νοος δυναμις τελειος εσται.

 

 

II,16. SUCH is the contemplation of all that is and will come to be, that the nature that is receptive of it will be able to receive also the knowledge of the Trinity. 

2,16. Ουτως εστιν η παντων των οντων γνωσις ωστε την ψυχην την κοινωνουσαν αυτης αναγαγειν προς την γνωσιν της αγιας Τριαδος.

2.17

 

II,17.  ACCOMPANYING the knowledge concerning the logikoi are: the destruction of worlds, the dissolution of bodies, and the abolition of names; while equality of knowledge remains, according to equality of substances.


The destruction of bodies: 3.66; On the dissolution of names and numbers cf KG 1.7; Great (Letter 64) to Melania, 22-23, 26-27; cf. KG 2.24. On the names of God before and after the movement/fall: KG 6.24.

2,17. Εν τηι της των λογικων γνωσεως αυξησει μεταβαλλονται κοσμοι και εξαλειφεται ονοματα μενουσης της ισοτητος {ταυτοτητος} της γνωσεως κατα τν των προσωπων ισοτητα.

2.18

 

II,18.  JUST as the nature of bodies is concealed by qualities that remain in them and [qualities] ceaselessly succeed each other, so also reasoning nature is concealed by virtue and knowledge, or by vice and ignorance.  And to say that one of these second things is made naturally with the logikoi is unjust, because it it has appeared with the constitution of the nature. 

2,18. [143] Ωσπερ τα σωματα καλυπτουσιν η ποιοτητες η χρωματα εν οις γενναται, ουτως καλυπτουσι τας λογικας φυσεις αρετη τε και γνωσις η κακια τε και αγνοια.

2.19

 

II,19.  THE knowledge concerning the logikoi is older than duality, and the knowing nature [is older] than all natures.

2,19. Πασων των λογικων φυσεων πρεσβυτερα η [της αληθειας {ορ}] αληθινη γνωσις διοτι μετα το γενεσθαι αυτας εν αυτηι αυξανονται εως κατανταν εις την τελειοτητα αυτης.

 

 

II,20.  SECOND natural contemplation was incorporeal in the beginning; [but] later the Creator has revealed the nature of the logikoi by means of matter.


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

2,20. Την πνευματικην γνωσιν ητις προτερα των σωματων μετα το ειναι εν σωμασιν εδιδασκεν ο κτιστης την λογικην φυσιν.

2.21

 

II,21.  EVERYTHING that has been made proclaims the richly-varied wisdom of God; (Eph 3:10) but there is not one being among them that provides information concerning His nature.


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

2,21. [145] Παν το γενομενον κηρυξ εστι της του θεου πολυποικιλου σοφιας ουδεν δε των οντων καταληπτικον της φυσεως αυτου.

 

 

II,22.  JUST as the Word has known the nature of the Father, so the reasoning nature [has known] that of Christ.


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

2,22. Ωσπερ την του πατρος εικονα ο λογος της αληθειας ο υιος αυτου ο κυριος ημων Ι. Χ. εξεφηνε και απεδεικνυσιν.

 

 

II,23.  THE image of the essence of God also knows the contemplation of things that are; but he who knows the contemplation of beings - he is not absolutely the image of God.


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

2,23. [147] Ο ων εν εικονι του αορατου θεου ουτος εστι διδασκαλος της περι αυτου γνωσεως προς γε πασαν φυσιν λογικην ητις ενεγετο τν τηι ομοιοτητι αυτου.

2.24

 

II,24. THERE is only one who has received names in common with others.


Christ has the epinoia (title or name) of both father and mother: Sch. 210 On Prov. 20.9.  On the names of God before and after the movement/fall: KG 6.24.On the abolition of names: KG 2.171.7

2,24. Εις εστι μονος ος τηι χαριτι αυτου υπεδεξατο κτασθαι ονοματα τροπικα μετα των ονοματων {κυριων} αυτου.

2.25

 

II,25.  JUST as the body is called grain of the ear to come, so also this present world will be called grain of that which will come after it. (cf. Mk 4:28-31; cf. Sch. 5 on Ps 134.7; cf KG 2.49)

2,25. Ωσπερ κοκκος του μελοντος σταχυος ονομαζεται το του εσπαρμενου σωμα ουτως και ουτος ο κοσμος ο καθεστως ονομαζεται κοκκος του μελλοντος.

2.26

 

II,26.  IF the wheat carries the symbol of virtue and the straw the symbol of vice (Mat 3:12, Lk.3:17), the symbol of the world to come is amber which will attract the straw to it.


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

2,26. Ει ο σιτος συμβολον εστι της αρετης το δε αχυρου.

 

 

II,27.  THE nous, when it considers the noetics, sometimes receives their vision separately, and sometimes also becomes a seer of objects. 

2,27. Ο νους ο πνευματικος ατεν?ζων εις τα νοητα τοτε μεν κατα διαφοραν το ειδος αυτων δεχεται τοτε δε η ορασις αυτων δηλαυγης εσται.

2.28

 

II,28.  THE sensible eye when it sees some visible thing, does not see the totality: but the noetic eye either does not see, or else when it sees, it immediately surrounds what it sees from all sides. 

2,28. 0ο αισθητος οφθαλμος βλεπων εις τι το συνολον καθοραι ο δε νοητος οφθαλμος η ουχ οραι η ορων παντοθεν κυκλωι περιλαμβανει το ορωμενον.

2.29

 

II,29.  JUST as fire potentially possesses its body, so also the nous potentially possesses the soul when it is entirely mixed with the light of the Blessed Trinity.


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

2,29. [149] Ωσπερ το πυρ δυναμει κταται το σωμα αυτου ουτως και ο νουσ δυναμει κτησεται την ψυχην πανταπασι κεκραμενος αυτηι εν τωι της αγιας τριαδος φωτι.

2.30

 

II,30.  THE holy powers know the logoi [poss.. τὰ νοητά, the intellections cf. KG 2.45] of all those over whom they have also been made guardians; but it is not [necessarily] over those whose logoi [intellections] they know that they exercise absolute guardianship. 

2,30. παντων ων την προστατειαν αι αγιαι δυναμεις υπεδεξαντο και την συνεσιν της γνωσεως αυτων επιγιγνωσκουσιν αλλ' ου παντων ων γιγνωσκουσι την συνεσιν και την προστατειαν εδεξαντο.

2.31

 

II,31.  MEN live three lives: the first, the second and the third.  Those who belong to the first nature receive the first and the second lives; but the third life is received by those who belong to the second nature.  And it is said that the first life comes from what is, but that the second and the third come from what is not. 

2,31 [151] Τρια ειδη εστι της των ανθρωπων ζωης, φυσικως, υπερ την φυσιν και παρα την φυσιν? δυο μεν κατα το του θεου θελημα εν δε κατα την αμελειαν του θεληματος αυτων.

 

 

II,32.  JUST as it is not material [things], but rather their power that feed bodies; so it is not occurrences, but rather their contemplation that make the soul grow.

[S1] Just as is not material things that nourish the body, but rather their powers; so also it is not [external] matters themselves that make the soul grow, but the varieties of the knowledge of [external] matters.

2,32. Ὥσπερ οὐκ αἱ ὕλαι, ἀλλ' αἱ ποιότητες αὐτῶν τὰ σώματα διαστρέφουσιν· οὕτως οὐ τὰ πράγματα ἀλλ' ἁι περὶ αὐτῶν θεωρίαι αὔξουσι τὴν ψυχήν. [Muyld, Evag 18, p. 58]

   [S1] [153] Ωσπερ ουχ αι υλαι τρεφουσιν τα σωματα αλλα η δυναμις αυτων ουτως ουδε τα πραγματα αυτα αυξανει την ψυχην αλλα αι της των πραγματων γνωσεως διακρισεις.

2.33

 

II,33.  AMONG the objects of material knowledge, some are primary, and the others secondary.  The first are corruptible in potential, and the second are [corruptible] in potential and in act.


Distinction between potentiality and activity, cf. KG 1.241.55.

2,33. Η της των λογικων γνωσεως αυξησις εστιν εν ορασει των φθαρτων τε και των αφθαρτων? η μεν γυμνασια αυτης εν τοις φθαρτοις η δε τελειωσις εν τοις αφθαρτοις.

2.34

 

II,34. JUST as the magnesium stone by its natural power attracts iron to itself, in the same way holy knowledge naturally attracts to itself the pure nous. Cf, KG 1.3: reasoning nature = knowing essence.

2,34. Ωσπερ η μαγνητις λιθος δια φυσικης δυναμεως εν αυτηι κεκρυμμενης τον σιδηρον προς αυτην ελκει ουτως και η αγια γνωσις τον νουν τον καθαρον.

2.35

 

II,35.  THE nous, too, possesses five spiritual senses with which it senses the substances presented to it.  Vision shows it simple, noetic objects: hearing receives the logoi that concern them; fragrance that is a stranger to deceit delights the sense of smell; and the mouth receives the flavor of the latter; the [sense of] touch confirms it by grasping the exact demonstration of objects. (cf. Origen, D.Prin. I,1,9)

[S1] The nous, also, has five spiritual senses, by which it sees and feels the minds of creatures. Vision shows it beings as [external] objects; through hearing it receives the logoi that concern them; through smell it revels in the holy and unmixed fragrance, while the palate of his mouth delights in them; by touching it receives exactly the certainty that is true in them.

2,35. Πέντε καὶ ὁ νοῦς κέκτηται θεῖας αἰσθήσεις, δι' ὧν ἀντιλαμβάνεται τῶν οἰκίων ὑλῶν· καὶ ὅρασις μὲν αὐτὰ ψιλὰ τὰ νοητὰ παρίστησιν αὐτῷ πράγματα· ἀκοὴ δὲ τοὺς λόγους περὶ αὐτῶν εἰδέχεται· τῆς δὲ παντὸς ψευδοῦς ἀμιγοῦς εὐωδίας ἀπολαύει ἡ ὄσφησις, καὶ τῆς ἐκ τούτων ἡδονῆς μεταλαμβάνει τὸ στόμα· διὰ δὲ τῆς ἁφῆς πληροφορεῖται τὴν ἀκριβῆ λαμβάνοντων πραγμάτων ἀπόδειξιν. [Muyld, Evag 19, pp. 58-59]

[S1] Και ο νους πεντε αισθητηρια πνευματικα κεκτηται δι' ων οραι και αισθανεται τας διανοιας των κτισματων. η μεν ορασις αποδεικνυει αυτωι τα οντα ως πραγματα, δια της ακροασεως τους λογους περι αυτων δεχεται, δι' οσφρησεως δε ευφραινεται οσμηι αγιαι τε και αμιαντωι ͅ της του στοματος αυτου φαρυγγος τουτοις ηδομενης, δια δε της ψηλαφωσεως πεισμονην αληθινην εν αυτοις δεχεται.

 

 

II,36. IT is not to all who see noetic objects that the true logos concerning them has been confided: and those to whom their logoi have been confided do not [necessarily] see their objects.  But those who obtain both of these distinctions are called first-born of their brothers. (Rom 8:29)


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

2,36. Ου πας ορατικος των νοητων πραγματων και τον λογον τον αληθινον περι αυτων επιστευθη, ουδε ος τους λογους αυτων επιστευθη και τα πραγματα αυτων οραι? εστι δ' οι τουτων των δυο μεγαλων διακρισεων εξιωθησαν οι πρωτοτοκοι των αδελφων αυτων ονομαζονται.

2.37

 

II,37.  THERE is one among all beings Who Is without a name and Whose place is not known.


On the dissolution of names and numbers cf KG 1.7; 2.17; Great (Letter 64) to Melania 22-23, 26-27; cf. KG 2.24. On the names of God before and after the movement/fall: KG 6.24 He Who Is: KG 1.17, 1.14, 1.19.

2,37. [157] Εις εστι μονος παντων των οντων ος ονομα εχει και ο τοπος αυτου ου γνωστος.

2.38

 

II,38.  WHOSE is the nature in the days before the Passion, and what is the knowledge of Holy Pentecost?


Pascha and Pentecost: cf. Ad Mon 40 - 43: Pascha is passing over from vices; Pentecost is both resurrection of the soul (Ad Mon 40) and love: Ad Mon 42. On Pentecost versus Babel cf. KG 4.54. Evagrius explains the significance of Pentecost in KG 4.54, contrasting it with the Tower of Babel (KG 4.53).

2,38. Της της οικονομιας συνεσεως το μεν εστιν εν ταις προ του παθηματος ημεραις το δε εν τηι αγιαι πεντηκοστηι σεσημειωται.

3.39

 

II,39.  THE five are related to the fifty, and the former are preparations for the knowledge of the latter.


The fiftyare associated with Pentecost as in KG 2.38 above; but this may also refer to number of fifty chapters of knowledge in the Gnostikos (Prak Prol.9). Thus the corporeality of the five senses is preparation for knowledge of Pentecost: both resurrection of the soul (Ad Mon 40) and love (Ad Mon 42)

2,39. Ο των πεντε αριθμος συμμετοχος του αυτου μυστηριου τωι των κεκτηκοντα? ταυτα δε εστιν αιτια συνεσεως.

2.40

 

II,40.  THE four are related to the forty, and the former is the contemplation of the forty.


The four (elements and virtues cf. KG 1.15) and the forty (days of Lent) signify the praktike and virtue, while the five (senses) and fifty (days leading to Pentecost) signify spiritual knowledge and love (cf. KG 2.39).

2,40.Ο των τεσσαρων αριθμος συμμετοχος του αυτου μυστηριου {συμμυστης} τωι των τεσσαρακοντα? και εν τουτωι εστιν η θεωρια αυτων.

2.41

 

II,41.  THERE is one who, without the four and the five, knows the forty and the fifty.


Perhaps an allusion to Christ as Second Person of the Trinity and pre-incarnate Divine Word (cf. KG 2.37) , Who while not composed of the four elements or possessing the five corporeal senses, nevertheless has knowledge of both praktike (the forty) and contemplative knowledge and love (the fifty).

2,41. Εις εστι ος ανευ των τεσσαρων και των πεντε δυναται γιγνωσκειν το των τεσσαρακοντα και των πεντηκοντα μυστηριον.

2.42

 

II,42.  WHO will come to the holy Pascha, and who will know the Holy Pentecost? 


Pascha and Pentecost: cf. Ad Mon 40 - 43: Pascha is passing over from vices; Pentecost is both resurrection of the soul (Ad Mon 40) and love (Ad Mon 42). :On Pentecost versus Babel cf. KG 4.53,  4.54.

2,42. Τις ερχεται εις το αγιον πασχα και τις γιγνωσκει την αγιαν πεντηκοστην.

2.43

 

II,43.  THERE is one who was left [behind] there; but he will also be found there. (? cf. Jn 13.26)


Is this an allusion to Judas and his hoped-for salvation in the apokatastasis (KG 3.9)?

2,43. Εις εστιν ος εν ταυτηι κατελειφθη και ο αυτος εν τηι αυτηι ευρεθησεται.

2.44

 

II,44.  NOT all the saints eat the bread, but all drink of the chalice. (? cf. Jn 13.26, Mt 26.27)


Cf KG 1,23  for the angelic bread of spiritual knowledge of which only certain saints partake. As Bunge notes (Briefe, 352) Evagrius interprets the spiritual  “chalice in two ways.  While it can refer to spiritual knowledge of corporeals and incorporeals as well as the logoi of providence and judgment (Sch.104 on Prov 9.2; Letter 29, 1-2; cf. Ad Monachos 114), it seems in this context to refer the mixed cup of sinners and saints that will be unmixed in the world to come (Sch 3 On Ps.74.9).  See also KG 5,32. Or if KG 2.43 is an allusion to Judas, might this refer to the bread he took as a sign of his imminent betrayal (Jn 13.26) and the reception of the chalice by all the disciples (Mt 26.27)?  It would, however, be very unusual to include Judas among the saints,” of this kephalaion.

2,44. [161] Ου παντες οι αγιοι τον αρτον φαγουσι το δε ποτηριον παντες πιουσι.

2.45

 

II,45.  THE organs of sense and the nous both partake of sensible [things]; but the nous alone has intellection of the noetic, and it thus becomes a seer of objects and of logoi. Cf. Evag Prayer, 57-58.; KG 2.30.

[S1]  The sense organs and the nous share in sensible [things], but the only the nous has  understanding of both both the noetic  and sensible, indeed, it becomes a seer of both objects and their logoi.

2,45. Αἴσθησις μὲν καὶ νοῦς μερίζονται τὰ αἰσθητά· νοῦς δὲ μόνος ἔχει τὰ νοητά· καὶ γὰρ τῶν πραγμάτων καὶ τῶν λόγων ὁ αὐτὸς γίνεται θεατής. [Muyld, Evag 20, pp. 59-59]

[S1] Τα αισθητηρια και ο νους διαμεριζουσι {̣} τα αισθητα ο δε νους μονος εχει επιστημην των νοητων οτι και των πραγματων και των λογων των πραγματων εποπτης εστιν.

2.46

 

II,46.  THE art apart from the artisan contains his work; and the wisdom of God contains all.  And just as one who separates art from artisan by speaking [thus] breaks [the artist's] work, so also one who in his thought separates wisdom from God destroys all.


God is in the art”  of creation: KG 1.3

2,46. Η του τεχνιτου τεχνη περιγραφει το εργον αυτου η δε του θεου σοφια περιγραφει το παν? και ωσπερ ο αφοριζων την τεχνην του τεχνιτου διαλυει το εργον αυτου ουτως και ο τολμων εν τηι διανοιαι αυτου αφοριζειν την του θεου σοφιαν αυτου φθειρει το παν.

2.47

 

II,47. THE Trinity is not reckoned among the contemplation of sensible or noetic [things], and still less is it counted among objects: because the former is a composite and the latter are creatures; whereas the Blessed Trinity alone is essential knowledge. (cf. Letter 28 Frk. P. 586, l. 9-11)

2,47. Η αγια Τριας ουκ ελλογειται εν των αισθητων τε και των νοητων θεωριαι? τα μεν γαρ εστι φθαρτα τα δε δεκτικα της παραλλαγης, η δε αγια τριας μονη γνωσις ουσιωδης εστι. [S1 The holy Trinity 24 is not counted with the contemplation of the sensibles25 and the noetics, because those are corruptible26 and these are susceptible to changes; but only the Holy Trinity is essential knowledge.]

2.48

 

II,48.  THE nous that advances in its own path meets the holy powers; but if it [advances] in that of the instrument of the soul, it falls on demons. 


The nous is capable of contemplation, where angels are met (Prak 56); whereas the soul is subject to passion aroused by the demons. Explained in Sch 2 on Ps 107.3(1): v.3Awake, psalter[y] and harp; I will arise at dawn; “And the nous rejecting ignorance is ‘raised up’, [likewise] the soul [rejecting] vice.  But I call ‘soul’ the portion of the soul subject to passion, which is the thumikon and the epithumetikon.  On the fate of the soul see also: Sch 10 on Ps 1.5.(1)Sch.4 on Ps 3.7; Sch. 275 on Prov. 24.22

2,48. [163] Ει ο νους εν τηι ιδιαι οδωι τρεχει συνανται ταις αγιας δυναμεσι, ει δε εν τηι των του σωματος επιθυμιων οδωι συνανται τοις δαιμοσι.


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

2.49

 

II,49. HE who is first to take the ear of grain is the first of those who have the grain; and he who takes the second ear is the first of those who have the first ear; and he who takes the third ear is the first of those who have the second ear; and so on with all the others, until the one who abandons [both] the last ear and first - he who ultimately lacks the power of the grain.  (Cf. KG 2.25; KG 2.26)

2,49. Ος προυλαβε τον του κοκκου σταχυν πρωτευει τουτων οι ελαβον -- τον κοκκον καο ος ελαβε τον δετερον σταχυν πρωτευει τουτων οι ελαβον τον τριτον -- κοκκον και ουτως εστι διαδοχη -- -- -- εως την του κοκκου δυναμιν υψωθηναι.

2.50

 

II,50.  WHEN those who give birth will have ceased to give birth, then also the guardians of the house will tremble; (Eccl 12:3) then also the two heads (?of the pillars of the Temple-1Ki 7:41; ) will decorate with rose and linen. (Cf Esth. 1:6; wedding decorations)


Cf. Scholion 378 On Proverbs.where linen and purple are the logoi of earth and sea for the reasoning soul, and the contemplation of beings and the Trinity for the nous.  Reference to the scarlet and linen of the priestly vestments, (cf note on KG 4.22) recurs throughout Exodus 28-39 (eg Ex 26.31, 26.13, 27.6, etc). In The Life of Moses 2.195-196: Gregory of Nyssa allegorically interprets the mixture of scarlet and linen (ἐρύθημα τῇ βύσσῳ μίγνυται) of the priestly vestments.  In Homily 13 on Exodus Origen identifies the the color red with both the fire of right teaching , and purifying fire in the age to come (3). Twisted linen represents "abstinence, vigils, and the exertion of meditation" (5).  Linen is similarly a symbol of purity in Homily 4 (6.3) on Leviticus, and of Christ's incarnation (Homily 9.(2.3) on Leviticus) .   :

2,50. [165] Οταν αι τικτουσαι παυσωνται τεκειν τοτε και οι του οικου φυλακες κινηθησονται και οι στυλοι αυτου ασθενησουσιν και κλιθησονται? τοτε και -- αι δυο κεφαλαι ροδον και βυσσον περιδεθησονται.

2.51

 

II,51.  THE chariot of knowledge - (these are) fire and air; but the chariot of the ignorance - air and water.


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

2,51. Αρμα της γνωσεως το τε πυρ και ο αηρ αρμα δε της αγνοιας ο αηρ {} τε και το υδωρ.

2.52

 

II,52.  AMONG demons, one kind are called the knowers of noetic [things] while others have obtained [or stolen] knowledge of the knowable. 

2,52. Των δαιμονων ? οι μεν τα νοητα γνωστικα ελεγον οι δε την του γνωστου γνωσιν αφειλον αυτου.

 

 

II,53.  THERE is only one who is is adorable, he who solely has the sole [-begotten].


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

2,53. Εις μονος προσκυνητος ο ων μονοειδως.

 

 

II,54.  KNOWLEDGE - it is not in the regions of ignorance that it advances, but in the regions of knowledge. 

2,54. Η γνωσις ου τρεχει εν τοις της αγνοιας αλλα εν τοις της γνωσεως τοποις.

2.53

 

II,55.  SOME have attracted ignorance to themselves by their will, and others involuntarily.  The second are called captives, and first are named captors: the captors have come, and they have taken captives. (Job 1:15; cf.(?) Eph. 4:8)


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

2,55. Των λογικων οι μεν θεληματι αυτων την αγνοιαν προσειλκοντο οι δε ου θεληματι αυτων? και οι μεν δευτεροι αιχμαλωτοι λεγονται οι δε πρωτοι αιχμαλωτιζοντες αφ' ων ο σωτηρ ημων ηιχμαλωτευσεν αιχμαλωσιαν {Εφ 4.8}.

2.56

 

II,56.  THE nous teaches the soul, and the soul the body; and only  the man of God (Deut 33:1) knows the man of knowledge.

2,56. Ο νους ουν ? διδασκει την ψυχην, η δε ψυχη το σωμα και μονος ανθρωπος του θεου τον της γνωσεως ανθρωπον γιγνωσκειν δυναται.

2.57

 

II,57.  WE have learned that there are three high altars: of which the third is simple and the other two are composite.  The wisdom which concerns the second altar makes known the wisdom of the third, and that which concerns the first altar is prior to that which is in the second.


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

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

2.58

 

II,58.  THE three altars have been given to those who now dwell in the width; but those who dwell in the length and in the depth, (cf. ? Eph 3:18) will be given [the altars] in the world to come.


Wideness” is the effect on the nous of true gnosis Sch 19 on Ps 17; and (on the heart) of the “logoi of the commandments” Sch. 14 on Psalm 118.

2,58. Τοις τονυν εν τωι πλατει οικουσι δεδοται τρια θυσιαστηρια, τοις δε εν μηκει τε και βαθει οικουσιν εν τωι μελλοντι αιωνι δοθησεται. ?

2.59

 

II,59.  “THE just judgement(2Th 1:5) of our Christ, is made known by the fact of the transformation of bodies, of regions and of worlds; his forbearance, [is made known] by those who strive against virtue; and his mercy, especially by those who are the undeserving recipients of his providence. [p85]

2,59. [173] Μαρτυρες της του κυριου ημων Χ. μακροθυμιας εισιν οι τηι αρετηι αντικειμενοι, κηρυκες δε του μεγαλου ελεους αυτου ων προνοει αναξιων.

 

 

II,60. THE table of the Christ (Lk 22:30) is God, and the table of those who are exalted is the incorporeal and corporal nature. 

2,60. Η του Χ. τραπεζα εστιν ο θεος ο πατηρ, τραπεζα δε των αδελφων αυτου εν ελεει εστιν αυτος προς τον πατερα αυτου.

 

 

II,61. THE contemplation of the incorporeals which we knew in the beginning without matter, we now know [while] linked to matter; but that which concerns bodies we have never seen without matter. 

2,61. Τηνπρωτην θεωριαν την πνευματικην εν ταις αγιαις δυναμεσιν ορωμεν την δε δευτεραν την φυσκην εν τοις ανθρωποις.

2.62

 

II,62. WHEN the noes receive the contemplation that concerns them, then the entire nature of the bodies will also be withdrawn; and thus the contemplation concerning nature will become immaterial. 

2,62. [175] Οταν οι των αγιων νοες δεξωνται την θεωριαν αυτων τοτε και η των σωματων παχυτης εκ μεσου αρθησεται τε και η ορασις λοιπον πνευματικη εσται.

2.63

 

II,63. AMONG [different kinds of] knowledge, the one will never become material, and the other never immaterial; but that which is material will also be able to become immaterial. 

2,63 Των γνωσεων αι μεν εισιν ανυλοι, αι δε εν υλαις γιγνωσκοται? η δε της αγιας τριαδος γνωσις πασας υπερβαλλει.

2.64

 

II,64.  AMONG the beings some have come into being before the judgement, and others after the judgement. And no one has provided information on subject of the first [beings], but he who has been on Horeb has given an account of the second [beings].  [p87] 


The judgement is the providential creation of matter after the fall of the primordial first beings.  Moses, who was on Horeb, describes the creation of the material universe and its “second beings in Genesis.

2,64. [s1] Η παντων των γεγονοτων αποκαλυψις αγραφος εστι και εγγραφος? αγραφος μεν η παρα του πνευματος τωι αποκεκαλυμμενη, εγγραφος δε η δια του πνευματος εν Χωρεβ δεδομενη.


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

2.65

 

II,65.  BY those who have attained to the perfect achievement of evil it is possible for us to understand the multitude of worlds that have come into being; indeed, it is not possible for us to attain to perfect ignorance all at once, because it is not possible to attain [all at once to perfect] knowledge. 

2,65. Απο τουτων οι θεληματι αυτων εις την τελειον κακιαν ηλθον μανθανομεν το μεγεθος της του θεου μακροθυμιας, και απο τουτων οι αγαθωι θεληματι αυτων αγωνιζονται εις το κατορθουσθαι τοις καλοις μανθανομεν το υπερπερασσευον του κυριου ημων ελεος.

 

 

II,66.  THE genesis of the logikoi does not make known the genesis of bodies, rather it introduces the nature of names; and the composition of the former demonstrates the difference in rank of the latter.

2,66. [177] Εν ταις της των σωματων αυξησεως διαφοραις ορωμεν μυστηριον της διαφορας της των λογικων αυξησεως και εν τωι φυσικωι της συνθεσεως αυτων την διαφοραν της διαταξεως τουτων.

 

 

II,67.  THE separate will become inseparable when they receive the contemplation of the things that have separated them. 

2,67. Οταν οι ανθρωποι εν τηι των ουκ εσχισμενων θεωριαι γενωνται και ουτοι ανευ σχισματος εσονται μετ' αυτων.

2.68

 

II,68.  IT is said that those on high possess light bodies, and those below possess heavy [bodies]: and above the former are others who are lighter than they; while below the latter are those heavier than they. 

2,68. Ανω λεγονται οτι εισιν οι κεκτηνται σωματα ? ταχεα και φωτεινα κατω δε οι κεκτηνται σωματα βαρεα κατω δε τουτων οι κεκτηνται σωματα σκοτεινα και ακαθαρτα.

2.69

 

II,69.  IT is not the first distinction of the logikoi and the coming into being of bodies that the Holy Spirit has made know to us; rather, it is the present distinction between the logikoi and the transformation of bodies that He has revealed to us. 

2,69. [s1] Το αγιον πνευμα δια Μωσεως ου περι της των ουρανιων διαφορας απεκαλυψεν ημιν αλλα περι της των εν τουτωι τωι κοσμωι γεγονοτων διαφορας εμηνυσεν ημιν.


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

2.70

 

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

2,70. Ει ο θεος παντα α εκτισεν εν σοφιαι εκτισε ουδεν εστι των αυτωι εκτισμενων ο μη καθ' εν εκαστον λυχνιου τυπον παριστησι.

 

 

II,71. THE contemplation of incorporeals remains in the undescended; but as for that which concerns bodies, it appears partly capable of descent and partly incapable of descent. 

2,71. [179] Η των ασωματων θεωρια ουκ αναγεται και καταγεται η δε των σωματων θεωρια καταγεται τε και αναγεται.

2.72

 

II,72.  IF the knowledge of those who are not immediately expelled is primary, it is evident that light bodies precede heavy ones. 

2,72. Ει η των πνευματικων γνωσις προτερα και τιμιωτερα εστι της των σωματικων γνωσεως δηλοντι και τα σωματα αυτων ταχεα τε και φωτεινα παρ' εκεινα.

2.73

 

II,73.  JUST as He Who by His Word has [indeed] revealed to us matters concerning the world to come, so He has not explained to us the coming into being of bodies and incorporeals. And in the same way He who has taught us concerning the creation of this world has not made known the passage of bodies and incorporeals: rather, he has explained their distinction[s] and their  transformation[s].  

2,73. Ωσπερ ος τωι λογωι αυτου περι των του μελλοντος αιωνος πραγματων απεκαλυψεν ημιν ου περι σωματων και ασωματων διηγησατο ουτως και περι της τουτου τον κοσμου γενεσεως γνωριζων ημιν εν ορει Σινα ου περι του του μελλοντος αιωνοςκαλλους απεκαλυψεν ημιν.

2.74

 

II,74.  WHO has known the first distinction and who has seen the coming into being of bodies and these varied worlds, on which some holy powers have been fed and which have ruled over a blessed realm? 

2,74. Τις διενοηθη τον πρωτον αφορισμον και τις εγνω την πρωτην κινησιν και οπως οι λογικοι δια των κοπων αυτων επαναστρεφουσιν προς την κληρονομιαν αυτων.

2.75

 

II,75.  AS much as the judge has judged those to be judged, so much also has he made worlds; and he who knows the number of the judgements knows also the number of worlds. 

2,75. Η των λογικων παραβασις ηναγκασε τον θεον γενεσθαι αυτοις κριτην. οι δε τελειουντες τα δικαια της της νιοθεοιας αγαπης επαναστρεφονσι προς την κληρονομιαν.

 

 

II,76.  JUST as varied orders distinguish the logikoi from one another, so also the places that suit the bodies and are joined to them [also distinguish the logikoi]

2,76. Ωσπερ αι της καταστασεως διαφοραι χωριζουσιν τους λογικους αλληλων ουτως και αι της πολιτειας αυτων διαφοραι χωριζουσι τα σωματα αυτων απ' αλληλων.

2.77

 

II,77. THE last judgement will not manifest the transformation of bodies; rather, it will make known their destruction.

2,77. Η εσχατη του δικαιου κριτου κρισις ουκ αλλοιωσιν των σωματων ποιησει αλλα την παχυτητα αυτων εκ μεσου αρει επιδιδουσα αυτοις δυναμιν ωστε οια τε ειναι επιμειναι εν τηι κληρονομιαι η της κατακρισεως η της βασιλειας των ουρανων.

2.78

 

II,78.  EACH of the orders of celestial powers has been constituted either completely of those above or completely of those below, or of those above and those below.

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


[S1] Εκαστον ταγμα των ουρανιων δυναμεων η ολον εκ των κατω η ολον εκ των ανω η εκ των ανω και εκ των κατω συνεστηκε.

2.79

 

II,79.  THAT which advances towards knowledge approaches the excellent transformation of bodies; but that which [advances] towards ignorance approaches the evil transformation. 

2,79. Ο εν τηι της γνωσεως οδωι τρεχων εν ανακαινωσει καθ' εκαστην ημεραν τρεχει, ο δε εν τηι της αγνοιας οδωι τρεχων απο της καταστασεως αυτου μακραν γινεται.

2.80

 

II,80.  VARIED is the contemplation of this organon of the soul; highly varied is that of the organa of the celestial [beings], and [still] more [varied] than the latter is the contemplation that concerns the logikoi, because the former are habitations of Knowers, and the latter are receptive of the Blessed Trinity.


cf KG 1.42, God is most present in the heavenly powers

2,80. Διακρισεως μεν εστιν η του της ψυχης οργανου θεωρια πολλων δε διακρισεων η των πνευματικων οργανων θεωρια μαλλον δε παρα ταυτα η των πνευματικων αυτων θεωρια διοτι δεκτικη εστι της της αγιας τριαδος γνωσεως.

 

 

II,81. KNOWLEDGE has engendered Knowledge, and it always engenders the Knowers. 

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

2.82

 

II,82.  IT is not the bodies of spiritual powers,  but only [the bodies] of souls that are naturally able to be nourished by the world that is similar to them.


Cf KG 2.88: 2.74; knowledge is the food of the soul: Prak. 56.; for virtues as food: (Great)Letter 64.52

2,82. Κατα την των λογικων διαφοραν εστι και η των τροφων διαφορα εν τοις κοσμοις αυτων.?

2.83

 

II,83.  JUST as the senses are changed by receiving different qualities, so too the nous is changed by constantly gazing upon [richly-]diverse contemplations.


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

2.83 Ὥσπερ αἱ αἰσθήσεις ἀλλοιοῦται διαφόρων ἀντιλαμβανόμεναι ποιοτήτων, οὕτω καὶ ὁ νοῦς ἀλλοιοῦται ποικίλαις θεωρίαις ἐνατενίζων ἀεί. [Hr-nfg 230=E7]


[S1] Ωσπερ εν τοις αισθητηριοις η αισθησις ταις των ποιοτητων τε και χρωματων διαφοραις μεταβαλλεται {ποιουται} ουτως και ο νους μεταβαλλεται {ποιουται} εις τας των θεωριων διαφορας επιβλεπων.[S1] Just as in the organs of sense, the senses are changed by different qualities and colors, so too the nous is changed when it gazes upon different contemplations

2.84

 

II,84.  THERE was a time when the Lord was judge only of the living; but there will never be a time when he will judge only the dead; and there will be again a time when he will judge only the living (cf.Acts 10:42; 2Tim 4:1; 1Pt 4:5)

Σ1 2,84. Ην οτε ο κυριος ημων των ζωντων μονον ην κριτης αλλ' ουκ εσται οτε των νεκρων μονον κριτης εσται? εσται δε αυτις οτε των ζωντων μονον κριτης εσται.

2.85

 

II,85.  IF the living are receptive of increase and decrease, it is thus evident that these are they who are the opposite of those who are dead who [also] receive these same things.  And if this is so, then there will again be new and varied bodies, and worlds will be created that are suitable to them.


On the creation of new worlds after successive judgments: Sch 275 On Prov. 24.22; Sch 8 on Ps 1.5. Cf scholia 1 on Ps 16.2; 5 on Ps 49.4; 4 & 4b on Ps 49.6; 8 on Ps 93.15. KG 3.483.503.51. also cf KG 1.11 1.65

Σ1 2,85. Ει οι ζωντες της τε αρετης και της κακιας δεκτικοι εισιν δηλον οτι οι εναντιως τουτοις εχοντες νεκροι εισιν οι ποτε κατα την αυτων προαιρεσιν της ζωης εξεπεσον.

 

 

II,86.  THOSE who are outside - their bread is not showbread, and their drink is full of flies; but those who are inside - their bread is showbread, and their drink is unspoiled. (cf. Ex 25:50; Heb. 9:2)

2,86. Ων η ? αναστροφη εξωθεν εστιν τουτων ο αρτος ουκ εστι προθεσεως και το ποτηριον αυτων μυριων πληρες? ων δε η αναστροφη εσωθεν εστιν ο αρτος προθεσεως και το ποτηριον αυτων αβλαβες.

2.87

 

II,87.  TEMPORAL is the movement of bodies, but timeless the transformation of the incorporeals.

2,87. Χρονου μεν εστιν η των σωματων κινησις αχρονος δε η των ασωματων τροπη.


[??] χρόνος ἐστὶ τὸ συμπαρεκτεινόμενον τῇ συστάσει τοῦ κόσμου διάστημα, ἐν ᾧ πᾶσα παραμετρεῖται κίνησις, εἴτε ἀστέρων εἴτε ζῴων, εἴτε οὑτινοσοῦν τῶν κινουμένων [FP 39.3.0]

2.88

 

II,88.  THE contemplation of this sensible world -  it is not only to human beings that it is given as nourishment, but also to reasoning natures.


Cf KG 2.82; 2.74; for knowledge as the food of the soul: Prak. 56.; For virtues as food: (Great)Letter 64.52

2,88. Η τουτου του κοσμου του ορατου θεωρια ου μονον τοις ανθρωποις εις τροφην δεδοται αλλα και τοις αλλοις λογικοις

2.89

 

II,89.  HE who alone is seated at the right [hand] of the Father - [He] alone has knowledge of the right [hand]. (Ps. 109:1; Acts 2:33)


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

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


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

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

2.90

 

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


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

2,90. Οι εωρακοτες το των δυο πνευματικων λαμπαδων φως αυτοι αξιωθησονται οραν εκεινο το πρωτον φως το των μακαρισμων ο ορωιμεν τηι του κυριου ημων Ι. Χ. χαριτι αξιωθεντες της των σωματων ημων ανακαινωσεως.

 

 

THE END of THE SECOND
(Century of the Kephalaia Gnostica)

 

 

 

   

03_KG

 

 

 

  

 

THE THIRD CENTURY_

 

  

 

3.01

 

III,1. THE Father alone knows the Christ, and the Son alone [knows] the Father (Mt.11:27), the latter as unique [?only-begotten?] in the Unity, and the former as Monad and Unity. . 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.

3.02

 

III,2. THE Christ is he who alone has within himself the Unity and has received the judgement of the logikoi (cf Jn 5.22: ...all judgment to the Son. (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.

3.04

 

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.

3.05

 

III,5. THE noes of celestial powers are pure and full of knowledge, and their bodies are lights that 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.

3.06

 

III,6. THE naked nous is that which, by means of the contemplation which concerns it, is united to knowledge of the Trinity. (On naked nous: KG 3.6. 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.

3.07

 

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.

3.08

 

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.

3.9

 

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 (note that Evagrius does not use this technical term). 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).  Also Sch 5 On Ps 62.10-11

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.

3.11

 

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.

3.12

 

III,12. PERFECT nous is that which is able to easily receive the essential knowledge.

νοῦς τέλειός ἐστιν ὁ τὴν οὐσιώδη γνῶσιν ῥαδίως δυνάμενος ὑποδέξασθαι [FP 23.1]


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

3.13

 

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. DEFICIENT soul is that whose passionate power  inclines towards vain [things].

ψυχή ἐστιν ἀτελὴς ἧς ἡ παθητικὴ δύναμις πρὸς τὰ μάταια νένευκεν [FP 41.1.0]


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

3.15

 

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; On naked nous: KG 3.6.

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. PERFECT soul is one whose passionate power acts according to nature.

ψυχή τελεία ἐστίν, ἧς ἡ παθητικὴ δύναμις ἐνεργεῖ κατὰ φύσιν [FP 41.2.0]


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

3.17

 

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 noetics, which also requires a naked nous , if it previously has also seen it nakedly. On naked nous: KG 3.6.

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.

3.18

 

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.

3.19

 

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.

3.20

 

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.

3,21

 

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. On naked nous: KG 3.6.

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

3.22

 

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


On creation(s) and fall (movement/kinesis): cf. KG 1.10 & note; 1.50; 1.51; 5.24; 6.19; 6.20; 6.85.

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

3.23

 

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.

3.25

 

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}

3.26

 

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.

3.27

 

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.

3.28

 

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. NOUS is the [one] who sees the Blessed Trinity.

νοῦς ἐστιν ὁ τῆς ἁγίας τριάδος θεατής [FP 23.2]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 Prak. 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.

3.34

 

III,34. DEMON is the reasoning nature which, because of an abundance of thumos, has fallen from the praktike.

[syr. adds: 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.

δαίμων ἐστὶ φύσις λογικὴ δι’ ἐπικρατείας θυμοῦ πρακτικῆς ἐκπεσοῦσα [FP 11.1.0]


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

3.35

 

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.

3.36

 

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.  

3.37

 

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.

3.38

 

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.

3.39

 

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 that 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.

3.40

 

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.

3.41

 

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.

3.42

 

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. Cf. KG 1.652.64, 3.46.

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.

3.43

 

III,43. THOSE who now apply themselves to approaching near[er] to knowledge possess in common the ‘water’ and the ‘scented oil’ [i.e. chrism/muron] (Exod 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.

3.44

 

III,44. Noetic SUN is the reasoning nature that bears [/carries about] within itself 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.

ἥλιός ἐστι νοητός, φύσις λογικὴ τὸ πρῶτον καὶ μακάριον φῶς ἐν ἑαυτῇ περιφέρουσα [FP 13.1.0]


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

3.45

 

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.

3.46

 

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.

3.47

 

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 changeto 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. On “change” and “transformation” (metathesis, metabasis): KG 2.4, 2.59, 2.69, 2.73, 2.77, 2.79, 2.87; 3.7, 3.9, 3.20, 3.25, 3.45, 3.48, 3.50, 3.51; 5.10; 6.58.

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.

3.48

 

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.


Sch 10 On Ps 1.5(1): judgment as the change (μετάθεσις) to contemplative (angelic) praktike bodies.  The opposite change: KG 3.50.  On different bodies serving different purposes cf. KG  3.36, 3.47, 3.48,

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.

3.50

 

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


Sch 10 On Ps 1.5(1) on judgment as the change (μετάθεσις) from ascetical (praktike )bodies to gloomy, darkened (σκοτεινὰ καὶ ζοφερὰ) bodies. The opposite change: KG 3.48.  On different bodies serving different purposes cf. KG 3.36, 3.47, 3.48,

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

3.51

 

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 10 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;

3.52

 

III,52. Noetic 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;  Cf Sch 1 on Ps 18; 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.

σελήνη ἐστὶ νοητὴ φύσις λογικὴ πρὸς τοῦ ἡλίου τῆς δικαιοσύνης φωτιζομέέη [FP 33.1.0]


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

53

 

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.

3.56

 

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

3.59

 

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.

3.61

 

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.

3.62

 

III,62. Noetic STARS are reasoning natures to which it has been confided to illuminate those who are in the ignorance. [S2 has 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.

ἀστέρες εἰσὶ νοητοὶ λογικαὶ φύσεις τοὺς ἐν ἀγνοίᾳ ὄντας φωτίζειν πεπιστευμέναι [FP 05.1.0 ]


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

3.63

 

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.

3.65

 

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.

3.66

 

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.


The destruction/dissolution of bodies: 2.17; 3.68. Dissolution of names and numbers: KG 2.17 Great (Letter 64) to Melania, 22-23; cf. KG 2.24. On the names of God before and after the movement/fall: KG 6.24.

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.

3.68

 

III,68. JUST as the first “rest” [? judgment?] of God will make known 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)


The destruction/dissolution of bodies: 2.17; 3.68. Dissolution of names and numbers: KG 2.17 Great (Letter 64) to Melania, 22-23; cf. KG 2.24. On the names of God before and after the movement/fall: KG 6.24.

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. On naked nous: KG 3.6.

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.

3.72

 

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.

3.75

 

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.

3.76

 

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.

3.77

 

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.

3.78

 

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 }.

3.79

 

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.

3.81

 

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.

3.83

 

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).


πίστις ἐστὶν ἐνδιάθετον ἀγαθὸν πρὸς τὴν μέλλουσαν ποδηγοῦν ἡμᾶς μακαριότητα [FP 29.1.0]


πίστις ἐστὶν ἡ ὑγιὴς ψυχῆς διάθεσις ἢ ὑπόληψις ἑκούσιος· ἢ “ἐλπιζομένων ὑπόστασις πραγμάτων, ἔλεγχος οὐ βλεπομένων”· (Hebr. 11:1) ἐνδιάθετον ἀγαθὸν πρὸς τὴν μέλλουσαν ποδηγοῦν ἡμᾶς μακαριότητα [FP 27.1.0]


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

3.84

 

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.

3.85

 

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}.

3.86

 

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


Cf KG 1.86. 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 22; Vices Opp.to 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.

3.88

 

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.

3.90

 

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.

 

 

THE END of THE THIRD
(Century of the Kephalaia Gnostica)

 

 

 

   
   

04_KG

 

 

 

  

 

THE FOURTH CENTURY_

 

  

 

4.1

 

IV,1. GOD has planted for Himself the logikoi; His wisdom has, in turn, grown in them by their reading every kind of scripture [ܟܬܒܵܐ]


Evagrius employs the metaphor of God as gardener who has planted (created) the reasoning beings. Their growth is, in turn,  nourished by both their literal reading of sacred scripture and by their contemplation of the Book of God [which] is the contemplation of corporeal and incorporeal beings, Sch 8 On Ps 138.16(2); cf. Prak 92.

4,1. Ο θεος εφυτευσεν αυτωι τους λογικους ηυξησε δε αυτους η σοφια αυτου αναγιγνωσκουσα αυτοις γραφας διαφορους.

 

 

IV,2.THAT which can be known of God “ (Rom 1:19) is in those who are first by their genesis; and what is not knowable of Him is in His Christ.

4, 2. Το γνωστον ψου πατρος εν τοις την γενεσιν πρωτευουσιν εστι το δε ακαταληπτον αυτου εν τωι Χ. αυτου εστιν.

4.03

 

IV,3. THAT which is knowable of Christ is in those who are seconds by their genesis, and that which is not knowable of Him is in His Father.

4, 3. Το γνωστον του Χ εν τοις δευτεροις την γενεσιν εστι το δε ακαταληπτον αυτου εν τωι πατρι αυτου εστι.

 

 

IV,4. THE heir of Christ is one who knows the intellections of all the beings subsequent to the first judgement.

4,4. Κληρονομος του Χ εστιν ὁ αξιωθεις εποπτης ειναι των γενητων.

 

 

IV,5. WHAT is knowable been revealed to the knower, partly in the knower and partly in the non - knower.

4,5. Γνωσις τοις γνωστικοις η μεν εν τοις νοηθηναι δυναμενοις εστιον, η δε εν τοις νοηθηναι ου δυναμενοις εκλαμπει.

 

 

IV,6. OF that which is knowable, one part is produced in the pure, and one part in those who are not pure. What is produced in the first is called spiritual knowledge; and what falls to the second goes by the name of natural contemplation.

4,6. Της γνωσεως το μεν γιγνωσκεται τοις καθαροις το δε τοις ου καθαροις· η μεν γιγνωσκομενη τοις καθαροις γνωσις πνευματικη λεγεται την δε τοις δευτεροις τυχουσαν γνωσιν κοινην της φυσεως ονομαζουσιν.

 

 

IV,7. HE who has placed the full[y] manifold wisdom (Eph 3:10) in beings - he also teaches those who want it the art of easily becoming a visionary.

4,7. ος την πολυποικιλον σοφιαν εν τοις γενητοις τεθεικε δυναται τους σπουδαιους την τεχνην αυτου διδασκειν και οπως τις ευκοπως εποπτης αυτης γινεται.

4.08

 

IV,8. THE coheir of Christ (Rom 8:17) is one who arrives in the Unity and delights in contemplation with the Christ.

4,8. Συνκληρονομος του Χ. εστιν ο ων εν τηι μοναδι ευφραινομενος μετ ̓ αυτης }εν τηι θεωριαι αυτης.

4.9

 

IV,9. IF the heir is one thing and the inheritance another, the Word is not that which inherits: rather the Christ (inherits) the Word which is the inheritance; because anyone who inherits is thus united to the inheritance; and the Word-God is free from (or “for”?) union.

4,9. Ει ετερον εστιν ο κληροννομος και ετερον η κληρονομια δηλον οτι οι λογικοι οι εκτισθησαν εν τηι του υιου εικονι αυττου εσονται παρα τωι πατρι.

 

 

IV,10. AMONG writers of true doctrines, some have plunged from the first contemplation of nature, others from the second, and still others are fallen from the blessed Trinity.

4,10. Των της πλανης διδασκαλιας συγγραφεων οι μεν της προτης θεωριας της φυσεως εξεπεσαν, οι δε της δευτερας, οι δε και εν τηι της αγιας τριαδος γνωσει επταισαν.

4.11

 

IV,11. IF God is known by means of corporeal nature and incorporeal [nature], and that the two contemplations of these [natures] vivify the logikoi, it is very well-said that God “is known in the midst of the two living beings.” (Hab 3:2)


On the vivifying and nurturing power of the contemplation of corporeal and incorporeal nature see note on KG 4.1 and accompanying note above.  The citation from Habakuk appears to be an allusion to “Christ.the true God” who is both the incorporeal “throne of God” and whose “throne is the incorporeal nature,”(Sch 1 and 2 On Ps 9.1 and 9,5).

4,11. Ει ο θεος αναμεσον της φυσεως της σωματικης και της φυσεως της πνευματικης γιγνωσκεται η δε τουτων δυο ταγματων θεωρια ζωοποιει τους λογικους καλως ειρηται τωι προφητηι οτι ο θεος εν μεσωι δυο ζωων γιγνωσκεται.

4.12

 

IV,12. Noetic CIRCUMCISION is a voluntary casting off of the passions, done for the knowledge of God.


Greek Fragment/?Parallel? - [Géhin 1996]: ST. Paul called the intellectual cutting-away of the impassioned thoughts “the circumcision of the hidden Jew.”


Evagrius often interprets the biblical practice of circumcision allegorically (cf. Col. 2:11-12) as “cutting off” temptations and distracting thoughts. See especially notes on KG 6.66 for the second circumcision by the words of Christ. Cf. Vices Opp. to Virtues  2: “Chastity is [...] a circumcision of thoughts,” Also cf. Thoughts/Peri.Log 19.and 35. Additonal symbolic uses of circumcision:  KG 5.83KG 6.6KG 6.7

περιτομή ἐστι νοητὴ ἀπόθεσις παθημάτων ἑκούσιος τῆς τοῦ Θεοῦ γνώσεως ἕνεκεν [FP 31.2.0]


κατὰ διάνοιαν τοὺς ἐμπαθεῖς λογισμοὺς περικόπτουσαν, ἥντινα καὶ πνευματικὴν περιτομὴν τοῦ κρυπτοῦ Ἰουδαίου ὁ ἅγιος Παῦλος ὠνόμασεν. Gehin 1996


4,12. Περιτομη πνευματικη εστιν η απο των παθηματων αποχωρησις ητις αγαθωι θεληματι δια την του θεου γνωσιν γινεται.

4.13

 

IV,13. THOSE “who share in flesh and blood are children” (Heb 2:14): now whoever is young is neither good nor bad. It is thus well said that men are intermediate between angels and demons.


In this kephalaion and in KG 4.15 below Evagrius' employs his exegesis of Prov. 1:32  “For they were unjust to little children:  In Sch 16 On Prov 1.32 Evagrius writes: Just as infants are placed between the just and the unjust, so are all men placed between angels and demons, without either being demons or bearing the title of angels, until the consummation of the age. Here he uses the image of children in the first part of the scholion to locate of human beings in the hierarchy of spiritual beings. For human beings as those who share in flesh and blood” cf. Sch 287b on Prov 30.9; Sch 8 On Eccl 2.10; Let Trin 4. On familial and spiritual hierarchies:cf. KG 3.76 and. KG 4.15.

4,13. Οι κεκοινωνηκασι σαρκος και αιματος παιδια εισι, παν δε παιδιον νηπιον ου το αγαδον ουδε το κακον κεκτηται τελειως· καλως ουν λεγονται ͅ οι ανθρωποι οτι μεσοι εισι των τε αγγελων και των δαιμονων.


ἀνθ΄ ὧν γὰρ ἠδίκουν νηπίους͵ φονευθήσονται Ὥσπερ τὰ νήπια μεταξὺ δικαίων καὶ ἀδίκων ἐστίν͵ οὕτως καὶ πάντες οἱ ἄνθρωποι μεταξὺ ἀγγέλων τε καὶ δαιμόνων εἰσίν͵ μήτε δαίμονες ὄντες͵ μήτε ἄγγελοι χρημα τίζοντες μέχρι τῆς συντελείας τοῦ αἰῶνος.)

 

 

IV,14 JUST as the pledges which are in bodies are a small part of the body, so also the pledges which are in knowledge[s] are a certain part of the knowledge of beings.

4,14. Ωσπερ ο αρραβων ο εν τοις σωμασι μερος τι σμικρον εν τωι σωματι εστιν ουτως και ο αρρραβων ο εν ταις γνωσεσι μερος σμικρον της των γενητων γνωσεως.

4.15

 

IV,15. IF the whole world of men is a world of children, one day they will attain the age of adulthood befitting the just or the impious.


See KG 4.13 above.  Evagrius uses the second part of his Scholion 16 On Prov 1.32 to meditate on the place of human beings in the eschatological hierarchy.  On human and spiritual hierarchies: KG 3.76, cf. KG 4.13.

4,15. Ει πας ο των ανθρωπων κοσμος παιδιων κοσμος εστι . . . . .

4.16

 

IV,16. ONLY-begotten is he before whom no other has been begotten, and after whom no (other) has been.


See KG 4.20; for unique see also KG 1,12KG 4,1)

μονογενής ἐστιν οὗ ἄλλος οὐ προετέχθη, καὶ μεθ’ ὃν ἕτερος οὐ γέγονεν [FP 19.2.0]


4,16. Μονογενής ἐστιν, οὗ ἄλλος οὐ προετέχθη καὶ μεθ' ὃν ἕτερος οὐ γέγονε.  [Doctr. Patr. (Diekamp.) p. 263 l


Μονογενης  εστιν ουκ προτερος αλλος ουκ εγεννηθη ουδε μετ' αυτον αλλος. 12]

 

 

IV,17. IT is said that “up” is where knowledge leads those who possess it, and “down” is where ignorance leads those who possess it.

17 [271] Ανω λεγεται η της γνωσεως αναγωγη κατω δε η της αγνοιας καταβασις.

4.18

 

IV,18. Noetic ANOINTING is the spiritual knowledge of the holy Unity, 2 and the Christ is he who is united to this knowledge. 3 And if this is so, the Christ is not the Word in the beginning, 4 just as as he who is anointed is not God in the beginning. 5 Rather the latter [God] because of the former [anointed] is the Christ, and the former [anointed] because of the latter [God] is God.


Here, as in KG 6.14, Evagrius (controversially) distinguishes between Christ and the Word of God. The metaphor of anointing (= essential knowledge) suggests that before his anointing (in the beginning) Christ is not the Word. Evagrius frequently reiterates (e.g. KG 4.21) that only Christ fully possesses essential knowledge of God as Unity. Part of this chapter is also found in Sch 7 in Ps 44.8(2-3)Every celestial power has been provided with the contemplation of creatures, but the Christ has been provided beyond all his fellows: that is, he has been anointed with the knowledge of the Monad [...] 

18 [271] Χρισμα νοητον εστιν η της αγιας μοναδος γνωσις [διδασκαλος δε αυτης προς τους λογικους εστιν ο κυριος Χ].


Sch 7 in Ps 44.8(2-3): [διὰ τοῦτο ἔχρισέν σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου:  ]7. ἡ πᾶσα δύναμις τῶν οὐρανῶν τῇ τῶν γεγονότων κέχρηται θεωρίᾳ· ὁ δὲ Χριστὸς παρὰ πάντας κέχρηται μετόχους αὐτοῦ τῇ τῆς μονάδος δηλονότι κέχρισται γνώσει. διὸ καὶ μόνος λέγεται ἐν δεξιᾷ καθέζεσθαι τοῦ πατρὸς· Χριστὸν δέ φημι, τὸν μετὰ θεοῦ λόγου ἐπιδημήσαντα κύριον. [VG 754 f.124 v. ζ.] [cf. Pitra 44:3(3) li 14-22.  Note some MS versions have κέχρισται instead of κέχρηται and RonTr incorrectly had only λόγου instead of θεου λόγου]

4.19

 

IV,19. ONE is a number of quantity, and quantity is linked to corporeal nature; number therefore pertains to second natural contemplation.


Ep.Fid.8.2: For number pertains to quantity, and quantity is added as an attribute of corporeal nature. Doubtless, then, number is an attribute of corporeal nature

 19. εν εν τωι αειθμωι το ποσον κατηγορει αρμοζει δε προς την σωματικην φυσιν· ο αριθμος αρα της φυσικης θεωριας της δευτερας εστιν


Ὁ γὰρ ἀριθμός ἐστι τοῦ ποσοῦ, τὸ δὲ ποσὸν τῇ σωματικῇ φύσει συνέζευκται· ὁ γὰρ ἀριθμὸς τῆς σωματικῆς φύσεως.  [Ep fid 8.2]

4.20

 

IV,20. FIRST-born is he before whom there are no others, and after whom no others come to be. See KG 4.16

πρωτότοκός ἐστιν, οὗ ἄλλος οὐ προετέχθη καὶ μεθ' οὗ οὐ γεγόνασιν ἕτεροι [FP 28.1.0]


20. Πρωτοτοκος εστι ου προτερος αλλος μεν ουκ εγεννηθη μετ' αυτον δε αλλοι εγενοντο.

4.21

 

IV,21. THE anointing either indicates knowledge of the Unity or [it] designates the contemplation of beings. And if Christ is anointed more than the others (Ps 44:8), it is evident that he is anointed with knowledge of the Unity. Because of this, he alone is said to be seated at the right of his Father (cf. Eph 1:20, Col 3:1, Heb. 10:12); the right which here, according to the rule of the gnostikoi, indicates the Monad and the Unity. [see also KG 2.89]


Evagrius highlights the underlying meaning of the title Christos, whish is Greek for anointed one..His approach resembles that of Gregory Nazienzen (Oration 10, 35 and Oration 30, 21) and Origen (De principiis II.6) who also describe Christ and ‘the others’ (that is, the baptized and anointed Christian faithful) as anointed.  As in KG 4.18 above, this chapter appears to be based on Sch 7 in Ps 44.8(2-3:. “Every celestial power has been provided with the contemplation of creatures, but the Christ has been provided beyond all his fellows: that is, he has been anointed with the knowledge of the Monad.  This is why he alone is said to sit at the right of the Father (cf. Eph 1:20, Col 3:1, Heb. 10:12).  By ‘Christ’ I mean the Lord who, with the divine word, has come among us,” On the holy oil as essential knowledge of God cf. Sch 11 On Ps 88.21.2.

Sch 7 in Ps 44.8(2-3): [διὰ τοῦτο ἔχρισέν σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου:  ]7. ἡ πᾶσα δύναμις τῶν οὐρανῶν τῇ τῶν γεγονότων κέχρηται θεωρίᾳ· ὁ δὲ Χριστὸς παρὰ πάντας κέχρηται μετόχους αὐτοῦ τῇ τῆς μονάδος δηλονότι κέχρισται γνώσει. διὸ καὶ μόνος λέγεται ἐν δεξιᾷ καθέζεσθαι τοῦ πατρὸς· [Χριστὸν δέ φημι, τὸν μετὰ θεοῦ λόγου ἐπιδημήσαντα κύριον. ][VG 754 f.124 v. ζ.] [cf. Pitra 44:3(3) li 14-22.  Note some MS versions have κέχρισται instead of κέχρηται and RonTr incorrectly had only λόγου instead of θεου λόγου]


21. Το χρισμα εστιν η σημειον της μοναδος γνωσεως η σκοπος της των οντων γνωσεως.

4.22

 

IV,22 JUST as those who offer symbolic sacrifices (KG 5.53) burn up through the virtues the bestial movements of the soul, so do those who sacrifice to demons destroy through the vices the natural activities of the soul.


Evagrius, considers the soul/nous to be a temple or tabernacle containing an spiritual altar on which spiritual sacrifices are offered (KG 5.53) and in which the “priestly”gnostikos or teacher prays and contemplates.(KG 5.46)  Thus he writes in Scholion 4 on Psalm 25.6(2):.Our nous is the reasoning altar of God upon which are burned all irrational [tempting-] thoughts, leaping from the master’s herd into the fire that Our Lord cast upon the earth (Lk 12.49). [...]  It is possible that “altar” means the contemplation of both corporeal and incorporeal [beings] by which the nous or what it encompasses is purified, or rather what it knows in describing all the marvels of God.” On the replacement if irrational animal sacrifice with spiritual sacrifices cf. Sch 222 On Prov 21.3

In this chapter Evagrius begins a series of sentence-definitions that interpret Old Testament sacrifice, and the vestments of priesthood as symbols of Christian asceticism and contemplation, namely: sacrifice (KG 4.22); the temple oil-lamp (KG 4.25) the unleavened bread (KG 4.28); the lobe of the liver (KG 4.32); the sacrificial fat (KG 4.36); the turban (KG 4.48);the petalon (KG 4.52); the ephod (KG 4.56) the propitiatory (KG 4.63); the pectoral (KG 4.66); the coat (KG 4.69); the priestly trousers (KG 4.72); the ephod (KG 4.75); and the belt (KG 4.79). Cf KG 2.50. on the rose and linen

22. Ωσπερ οι τα της θυσιας συμβολα δι' αρετων τωι θεωι προσφεροντες τας της ψυχης θηριωδεις ορμας εμπιμπρασιν ουτως οι τοις δαιμοσι θυσιαζοντες δια κααιας τας ενεργειας της ψυχης τας κατα φυσιν διαφθειρουσιν. [S1 almost= S2]

4.23

 

IV,23. MOSES and Elijah are not the Kingdom of God, if the latter is contemplation, and the former the saints. How is it therefore that our Savior, after promising to show the disciples the kingdom of God, shows them - having a spiritual body himself -  Moses and Elijah on the mountain? (Mt. 17:3; Mk 8:4; Lk 9:30)


Evagrius explains in the light of the two luminaries at the Transfiguration (KG 2.90) Christ gives us a glimpse of the Kingdom of God and of the body we shall eventually have: (KG 4.41). Origen similarly describes the light of the Transfiguration as an eschatological pattern of the coming divine rest" (Com. on Matt. 12.42).

23. ουκ εστι Μωσης και Ηλειας βασιλεια του θεου διοτι ο μεν την των φυσεων θεωριαν ο δε αγιους ανθρωπους σημαινει.

 

 

IV,24. FIRSTBORN from the dead (Col 1:18) is he who is raised from the dead, and [is] the first to be clothed with a spiritual body (Rev 1:5)

πρωτότοκός ἐστιν ἐκ νεκρῶν ὁ ἀναστάς ἐκ νεκρῶν, καὶ πρῶτος φορήσας σῶμα πνευματικόν [FP 31.1.0]


24. Πρωτοτοκος των νεκρων εστιν ος εκ των νεκρων πρωτος ηγερθη σωμα πνευματικον ενδυς.

4.25

 

IV,25 JUST as the light that shines in holy temples is the symbol of spiritual knowledge, so also that in the house of idols is the sign of untrue doctrines and logoi . The first is nourished by the oil of holy love, and the second it by the worldly love that loves the world and what is in it.(1Jn 2:15)


Evagrius writes in Scholion 375 on Prov. 31.15: The Lamp is the pure nous, filled with spiritual contemplations.Origen, too, describes the oil and lamp of love that shines in the temple of the soul (Homily 13 (2,4-5) on Leviticus. Related allegories of temple-worship include: spiritual sacrifice (KG 4.22); the unleavened bread (KG 4.28); the lobe of the liver (KG 4.32); and the sacrificial fat (KG 4.36). Allegories of levitical priestly vestments begin with the turban (KG 4.48). On the oil of holy love (which the foolish virgins lacked in Mt 5.23) cf. Gnost 7.

4,25. [281] Ωσπερ το φως το εν αγιοις ιεροις καιομενον σημανει την πνευματικη γνωσιν ουτως και οι λυχνοι οι εν τοις των ειδωλων ναοις καιομενοι σημαντικοι της ψευδωνυμου γνωσεως· και το μεν πρωτον φως δια του τς αγαπης ελαου τρεφεται το δε δευτερον εκ της του κοσμου τουτου ματαιοτητος επιθυμιας.

4.26

 

IV,26. IF on the third day the Christ “is accomplished” and on the preceding day the wood gathered in the desert is burned, (1 Cor. 3.12? Gen 22.6?; Num 16:32?) it is evident that “today” is that which is called Friday, when “at the eleventh hour” the nations have been called by our Savior to eternal life


Friday, Saturday and Sunday allude to the coming eschaton Today, Friday”is the present world in which all are called to praktike. The wood that is burned symbolizes the coming “fiery” purification of reasoning natures (Sch 18 On Ps 36.20(1); cf. Sch 4 On Ps 91.8; Sch 2 On Ps. 96.3; Sch 63 On Ps 118.140; Sch 6 On Ps 139.11)  On Sunday all is accomplished. See note on KG 1.90 for Evagrius use of days and years as eschatological allegory.

4,26. Ει ο Χ. τηι τριτηι τελειουται τηι δε προ ταυτης ημεραι ο τα ξυλα εν τηι ερημωι συλλεξας πεπρησται δηλον οτι η σημερον ημερα σημαινει την παρασκευην ης περι την ενδεκατην ωραν τα εθνη υπο του σωτηρος ημων εις σωην κεκληται.

 

 

IV,27. THE symbol which has appeared to the Baptist of the one baptized - , is it that which is in the first contemplation, or the second, or in the third? And again is it possible that the Unity could be imprinted in a form as that [symbol], however there is here a danger which we make known openly; but you will correct this symbol among the gnostikoi


Evagrius asks how the dove at Jesus' baptism (Mt 3.16; Mr 1.10; Lk 3.22; Jn 1:32) can represent the Holy Spirit, since the contemplation of God leaves no image or imprint or on the soul: sch. 1 on Psalm 140:2(1) ; Skemmata 6.cf. KG 2.83.

4,27. Η της περιστερας της παρα Ιορδανηι τωι βαπτιστηι φανεισης εικων μαρτυρια εστι τωι βαπτιζομενωι οτι υιος εστι του υψιστου.

4.28

 

IV,28. Noetic UNLEAVENED loaves (Ex 29:2; 1Cor 5.8) are the best state of the reasoning soul which is established by pure virtues and true doctrines.


In 1 Cor 5.8 the unleavened bread means sincerity and truth.  Origen describes the specially prepared bread of the tabernacle “which contains secrets and speaks about the faith in God or the knowledge of things” (Origen, Homily 13 (3.4) on Leviticus). Related allegories of temple- worship include: spiritual sacrifice (KG 4.22); the temple oil-lamp (KG 4.25); the lobe of the liver (KG 4.32); the sacrificial fat (KG 4.36). Allegories of levitical priestly vestments begin with the turban (KG 4.48);

ἄζυμα νοητά ἐστιν ἕξις ἀρίστη λογικῆς ψυχῆς ἐξ ἀρετῶν καθαρῶν καὶ δογμάτων ἀληθῶν συνεστῶσα [FP 06.1.0 ]


4,28. Αζυμα πνευματικα εστιν εχις {καταστασις} ͅ ψυχης λογικης η εκ παθαρων αρετων τε και εκ γνωσεως της αληθειας συνεστηκεν.

4.29

 

IV,29. JUST as if the earth were destroyed night would no longer exist on the face of the firmament, so when vice will be removed ignorance will no longer exist among the logikoi. Ignorance is the shadow of evil, in which those who walk there, as in the night, are illuminated by the [lamp-] oil of Christ and see the stars, according to the knowledge that they are worthy of receiving; and - for them as well - the stars will fall for them, (Jdg 5:20) if they do not return promptly to the sun of justice. (Mal 3:20)


On the holy oil as Christ's essential knowledge of God cf. Sch 11 On Ps 88.21.2.   For the role of stars in chastising the negligent see also  KG 6.88..For their role in enlightening the ignorant: KG 3.5KG 3.62 and 3.84For variations in the luminosity of stars KG 3.37 and KG 4.31. Christ is the Sun of Righteousness: Prak 101,Epil; Sch 2 On Ps 18.5-6; Sch 17 On Ps 103.19.  Cf Sch 1 on Ps 18

4,29. Ωσπερ της γης εκ προσωπου του ηλιου αρθεισης ουκ εσται νυξ εν προσωπωι του στερωματος ουτως της των λογικων αμελειας εκ μεσου αρθεισης ουκετι εσται αγνοια.

4.30

 

IV,30. IF the wealth of God, (Rom 11:33) which is to come is the spiritual contemplation of worlds that will be, those who limit the kingdom of heaven to the palace and the banquet will be disconcerted.

4,30. [285] Ει ο πλουτος του θεου ο μελλων η πνευματικη γνωσις η εν αυτωι εστιν αισχυνωνται οι την βασιλειαν των ουρανων φαρυγγι τε και γαστρι περιγραφουσιν.

4.31

 

IV,31. JUST as the star hidden by the interposition of another star is higher than it, so one who is much more humble that another will be found, in the world to come, to be more exalted than he.


For variations in the luminosity of stars see also KG 3.37 ; 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.

4.31 Ὥσπερ ὁ κρυπτόμενος ἀστὴρ τοῦ κρύπτοντος αὐτὸν ἀστέρος ἀνώτερος ἀποδείκνυται, οὕτως ὁ μᾶλλον πρᾳῢς τοῦ ἧττον πρᾳέος ἐν τῷ αἰῶνι τῷ μέλλοντι ὑψηλότερος εὑρεθήσεται. [Hr-nfg 230=E9]; = Géhin 1996]

[S1] 4,31. Ωσπερ ο αστερ ο υπο σκεπηι ετερου αποκρυφθεις υψηλοτερος εστιν εκεινου, ουτως ο πραυς παρα τον ετερον διαφεροντως εν τωι μελλοντι αιωνι ευρεθησεται υψωθεις υπερ αυτον.

4.32

 

IV,32. LOBE of the liver (Ex 29:13; Lev. 7.28-34 et.al.) is the first thought that is constituted by the concupiscible part of the soul.


In classical (Aristotelian and Galenic) medicine  the liver was associated with production of the humors and the passions.  Origen associates the levitical lobe of the liver with both concupiscence (epithumia)  and wrath (thumos) Hom.Lev 3.5.and Hom Lev. 5.12.4. Related allegories of temple-worship include: spiritual sacrifice (KG 4.22); the temple oil-lamp (KG 4.25) the unleavened bread (KG 4.28); and the sacrificial fat (KG 4.36); Allegories of levitical priestly vestments begin with the turban (KG 4.48); If noema is correct, does this refer to a neutral thought arising from the epithumetikon?

λόβος ἥπατός ἐστι τὸ πρῶτον ἐκ τοῦ ἐπιθυμητικοῦ μέρους τῆς ψυχῆς συνιστάμενον νόημα [FP 19.1.0]


4,32. Λοβος του ηπατος εστιν ο πρωτος διαλογισμος ο εκ του επιθυμητικου της ψυχης.

4.33

 

IV,33. THE merciless at death are received by merciless demons; and those more merciless [are received] by [demons] who are themselves even less human. And if these latter acquire them, they then extract them, unawares, from their bodies so that in departing [from life] they encounter demons. Indeed, it is even said that God never desires that those who depart [life] be given over to such demons.


In his Scholia on Psalms Evagrius frequently mentions merciless “subterranean demons”, frightening even to the other demons whom they torture: Sch 1 On Ps 55.2Sch 5 On Ps 62.10-11Sch 10 On Ps 68.15Sch 8 On Ps 70.20Sch 13 On Ps 76.13(2)Sch 8 On Ps 103.9Sch 5 On Ps 118.7; See esp. Sch 2 On Ps 134.6;  Cf. Prayer 104.

4.33 Τοὺς ἀνελεήμονας μετὰ θάνατον ἀνελεήμονες ὑποδέχονται δαίμονες, τοὺς δὲ μᾶλλον ἀνελεήμονος οἱ τούτων ἀπανθρωπότεροι. Εἰ δὲ τοῦτο οὕτως ἔχει, λέληθεν ἄρα τοὺς ἑαυτοὺς ἐκ τοῦ σώματος ὑπεξάγοντας, ὁποῖοι αὐτοῖς μετὰ τὴν ἔξοδον ὑπαντιάζουσι δαίμονες· καὶ γὰρ λόγος ἐστὶ μηδένα τῶν βουλήσει Θεοῦ ἐξιόντων τοῖς τοιούτοις παραδίδοσθαι δαίμοσιν. [Hr-nfg 230=E10; =Gehin 1996]
4,33. [285] Τους αναλεημονας δαιμονες ανελεημονες ͅ εκδεξονται τους δε μαλλον ανελεημονας δαιμονες κακιονες εκδεξονται· ει δε τουτο ουτως εχει τους αυτους αποκτεινοντας οτι δαιμονες παντων αγριωτατοι εκδεξονται αυτους λανθανει.

 

 

IV,34. IT is not possible in the [world] to come for one to flee from his own prison, because it is said: “You will not depart from there, without paying the suffering [lit. the painful shaking off] of the last penny. (cf Lk 12.59)

Οὐ δυνατὸν ἐν τῷ μέλλοντι φυγεῖν τινα τὴν ἑαυτοῦ φυλακήν· οὐκ ἐξελεύσεται γὰρ ἐκεῖθεν, φησίν, μὴ τὸ τοῦ ἐσχάτου κοδράντου ἀποθέμενος πάθος. . .[Gehin 1996]


4,34. Εν τωι μελλοντι αιωνι ουδεις δυναται εκφευγειν εκ της φυλακης εις ην αν βληθηι οτι γεγραπται· ου μη εξελθηις εκειθεν εως αν αποδωις τον εσχατον --δραντην· εστι δε τουτο ανταποδοσις της ολιγοστης πλημμελλειας.

4.35

 

IV,35. IF the gift of languages is a gift of the Spirit, and [if] the demons are deprived of this gift, then they do not speak in languages. But it is said that, as a result of study, they know the languages of men; and this is not surprising that they possess this through receptivity; because their sustasis is coextensive with the sustasis of the world. Someone has said that their languages also vary, like those of men. And there are those who say that there are even ancient languages among them, with the result that those who work against the Hebrews make use of the Hebrew language, and to Greeks there are those who speak in the Greek language, and so on for the rest.

4,35. [287] Ει το των γλωσσων δομα χαρισμα εστι του αγιου πνευματος δηλον οτι οι δαιμονες τουτου ου μετεχουσι, ου γαρ γλωσσολαλουσιν ͅ ουδε εις δαιμων πασας γλωσσας επισταται· πεπειδευνται δε ταις γλωσσαις ως παλαιοι οντες εν τωι κοσμωι.


??? χρόνος ἐστὶ τὸ συμπαρεκτεινόμενον τῇ συστάσει τοῦ κόσμου διάστημα, ἐν ᾧ πᾶσα παραμετρεῖται κίνησις, εἴτε ἀστέρων εἴτε ζῴων, εἴτε οὑτινοσοῦν τῶν κινουμένων [FP 39.2.0]

4.36

 

IV,36. Noetic FAT is the thickness which, on account of vice, descends upon the hegemonikon.


In this citation of Sch 4 On Ps 18.10(1) fat a symbol of mental lethargy and dullness that must, as in KG 4.22 and KG 4.32 be sacrificed spiritually.  Origen similarly writes that the levitical sacrifice of  fat signifies that one must offer on the fire of the altar everything that is more gross within you and hides your 'inner being'(Homily 5 (4.3) on Leviticus) : Related allegories of temple-worship include: spiritual sacrifice (KG 4.22); the temple oil-lamp (KG 4.25) the unleavened bread (KG 4.28); and the lobe of the liver (KG 4.32). Allegories of levitical priestly vestments begin with the the turban (KG 4.48);

στέαρ ἐστὶ νοητὸν ἡ ἐκ τῆς κακίας τῷ ἡγεμονικῷ παχύτης ἐπισυμβαίνουσα [FP 34.1.0]


     10(1) τὸ στέαρ αὐτῶν συνέκλεισαν

4. στέαρ ἐστὶ νοητὸν ἡ ἐκ τῆς κακίας τῷ ἡγεμονικῷ παχύτης ἐπισυμβαίνουσα  Sch 4 InPs 18:10(1) [cf PG 12.1221]

4.37

 

IV,37. AMONG animals, it is said that some draw breath from the outside, others from the inside, others from their surroundings, and yet others from every direction. And it is said that those that [draw breath] from the outside are men and all those with lungs; those that [draw breath from] the inside are fish and all those with large throats; those that breathe from their surroundings are bees [breathing] by the beating of their wings; and those who draw breath from every direction [are] the demons and all the logikoi posessing bodies of air.


Aristotle described respiration in animals in the treatises On Animals (which Evagrius cites by name in Sch 96 On Ps 7.22) and in On Youth and Old Age, On Breathing and On Life and Death.  In the latter treatise Aristotle describes respiration in animals with lungs (“Breathing” 7); fish (“Breathing” 9) and bees (“Breathing” 15). On the predominance of air and anger in demons cf. KG 1.68.

4,37. Των ζωων τα μεν εξωθεν την πνοην ελκει των δε η πνοη εσωθεν κινειται τα δε εξωθεν ελκοντα εν τωι αερι οικει τα δε εσωθεν εν τωι υδατι εστιν.

 

 

IV,38. IN the world to come, the irascible man will not be counted among the angels, nor will he be entrusted with leadership. Indeed, because of passion he does not see that he readily loses his temper with those whom he leads, [and thus] he descends from contemplation and leads them into danger. For these are both foreign to the angelic order.

Ἐν τῷ μέλλοντι αἰῶνι θυμώδης ἄνθρωπος ἀγγέλοις οὐ συναριθμηθήσεται οὐδὲ ἀρχήν τινα πιστευθήσεται· οὐδὲ γὰρ θεωρήσει διὰ τὸ πάθος καὶ ῥᾳδίως ἀγανακτήσει ἐπὶ τοῖς ἀρχομένοις καὶ τῆς μὲν ἐκπεσεῖται, τοὺς δὲ κινδύνοις ὑποβαλεῖ· ἑκάτερα δὲ ἀγγελικῆς καταστάσεως ἀλλότρια.[Géhin, 1996]


4,38. [289] Εν τωι μελλοντι αιωνι ανθρωπος θυμικος τοις αγγελοις ουκ εναριθμειται ουδε αρχην πιστευθησεται οτι ο θυμος αλλοτριος της αγγελικης πολιτειας.

4.39

 

IV,39. IF in the worlds to come God shows his wealth to the logikoi, it is clear that He will do this in those who will be after the One who is coming ( cf. Lk. 7.19; Jn 1.27) because before Him the logikoi would not be able to receive His holy wealth ( ? cf. Eph. 3:8; 3:16).


Only after the eschatological coming of Christ will the wealth” of spiritual knowledge be manifested.  For wealthas a symbol of spiritual knowledge: Sch 2 On Ps 110.3.  In Sch 4 on Ps 64.10, the same equation is made, followed by a citation of  I Cor 1:5:  “In all things you are made wealthy [...] in all knowledge.  I Cor 1:7 continues, as does this kephalaion, with a reference to the parousia: waiting for the manifestation of our Lord Jesus Christ.

Σ1 4,39. Ει εν τωι μελλοντι αιωνι ο θεος τον πλουτον αυτου τοις λογικοις αποδειξει δηλον οτι εν τουτωι τωι κοσμωι μερος ουτου κατεχουσιν. [Σ1 If in the world to come God shows His riches to the logikoi, it is evident that in this world they possess a part of it]

4.40

 

IV,40. THE Key of the Kingdom of Heaven (Mt 16:19) is the spiritual gift which gradually [partially] reveals the logoi concerning the praktiké physiké, and theologiké.


In Prak 2 Evagrius defines the Kingdom of Heaven as “apatheia of the soul together with true knowledge of beings.” The spiritual teacher or gnostikos must develop the gift of unlocking and sharing that portion of this knowledge that will benefit those of his hearers who are able to receive it (Gnost 12-15)

κλείς ἐστι τῆς βασιλείας τῶν οὐρανῶν, χάρισμα πνευματικὸν τοὺς περὶ πρακτικῆς καὶ φυσικῆς καὶ θεολογικῆς μερικῶς λόγους ἀποκαλύπτον [FP 17.1.0]


S1 4,40. Κλεις της των ουρανων βασιλειας εστι το χαρισμα πνευματικον ο τωι νοι την της πνευματικης θρησκειας θεωριαν τε και την εν ταις φυσεσιν διανοιαν και τους περι της θεοτητος λογους αποκαλυπτει. [[S1 The key of the kingdom of the heavens is the spiritual gift which reveals to the nous the contemplation of the spiritual praktiké, the intellection which is in the natures and the logoi that concern the divinity.]

4.41

 

IV,41 BEFORE his coming the Christ showed to men an angelic body, and to the last [ones] He has not shown the body He has now: rather, he has revealed [the body] which they should [?will] have. (Mt. 17:3; Mk 8:4; Lk 9:30)


This is a reference to the Transfiguration which affords a glimpse of the heavenly kingdom in the light of Christ (see KG 4.23) and that of the two luminaries Moses and Elijah (KG 2.90). Here Evagrius adds that in the Transfiguration we see our eschatalogical destiny and the body we shall eventually obtain.  As noted above (KG 4.23), Origen similarly describes the light of the Transfiguration as an eschatological pattern of the coming divine rest" (Com. on Matt. 12.42).

S1 4,41. Ο Χ. προ της ελευσεως αυτου τοις ανθρωποις εν διαφοροις εικοσιν εφανη εν δε τηι ελευσει αυτου εν τηι του σωματος αυτων αληθειαι ωφθη αυτοις.

[S1 Christ, before his coming, appeared to men in various forms; and in His coming, He appeared to them in the truth of their bodies.]

 

 

IV,42 THE promise of the hundredfold (Mt.19:29) is the contemplation of beings, and eternal life is the knowledge of the Blessed Trinity: This, then is eternal life; to know you, the only true God (Jn. 17:3)

4,42. Η εκατονταπλασιων ανταποδοσις ην εν τωι ευαγγελιωι αυτου ο κυριος -- επηγγελκεν η των οντων θεωρια εστιν, η δε ζωη αιωνιος η της αγιας τριαδος θεωρια καθως γεγραπται· αυτη δε εστιν η αιωνιος ζωη ινα γινωσκουσιν σε τον μονον αληθινον θεον και ον απεστειλας Ι. Χ.

4.43

 

IV,43. IF the Christ who has appeared to Jacob on the ladder designates natural contemplation, the appearance of the ladders provides information concerning the path of the praktike: but if it means the knowledge of the Unity, the ladder is the symbol of all worlds. (Gen 28:12-13)

4,43. [291] Η κλιμαξ ην ειδεν Ιακωβ ης η κεφαλη αφικνειτο εις τον ουρανον και κυριος επεστηρικτο επ' αυτης σημειον των δυο θεωριαν εστιν· η της καθαροτητος και της υπερβολης της γνωσεως αναγωγη. }

4.44

 

IV,44. THE Sabbath is the rest of the reasoning soul, according to which it naturally does not overstep the limits of nature.


At a superficial level this text depicts the soul abstaining from theologia while engaging in natural contemplation (cf. Prak 73; Sch 3 On Ps 114.7). It also alludes to Evagrius' eschatology.  In the seventh-day/Sabbath transformations following death the soul is still corporeal and subject to nature and the elements. See note on KG 1.90 for Evagrius use of days and years as eschatological allegory. Cf KG 5.8 and KG 6.66 for significance of the sixth, seventh, and eighth days/years. For the seventh and eighth, cf.: Skem.6Sch 76 on Ps 118.164.

σάββατόν ἐστιν ἠρεμία ψυχῆς λογικῆς, καθ’ ἣν πέφυκε μὴ ὑπερβαίνειν τοὺς τῆς φύσεως ὅρους [FP 34.2.0]


4,44. Σαββατον εστιν ησυχια {γαληνη} ψυχης λογικης ητις πεφυκε τους της φυσεως ορους ου παραβαινειν.

 

 

IV,45. IT is not those who adore them, but rather those who sacrifice to them that the divine powers repel; and of this we have been clearly apprised in Judges, by Manoah. (Jdg 6:19-24; Jdg 13:15-25)

4,45. Αι αγιαι δυναμεις απωθουνται τους αυτοις θυσιαζοντας διδασκουσι γαρ οτι πασα θυσια τωι θεωι προσφερεσθαι δει ωσπερ Γεδεων και μανωε ειρηται.

4.46

 

IV,46. THE four corners signify the four elements, the object which appeared means the dense world, and the different animals are symbols of the orders of men: and it is this which appeared to Peter on the roof. (Act 10:11-16)


A somewhat different version of this allegory occurs in Sch 379 On Prov. 3.24: The sheet that appeared to Peter on the roof is a symbol of the sensible world, and the four animals that it contains reveal the diverse customs of human beings, purified b the cross of Christ.”.

4,46. Αι τεσσαρες αρχαι σημαινουσι τα τεσσαρα στοιχεια και το σκευος ο -- οφθησημαινει την του κοσμου τουτου παχυτητα τα δε παντοια θηρια σημαινει τα των ανθρωπων ταγματα.


379.  Ἡ φανεῖσα σινδὼν ἐπὶ τοῦ δώματος Πέτρῳ σύμβολον ἦν τοῦ κόσμου τοῦ αἰσθητοῦ· τὰ γὰρ ἐν αὐτῇ περιεχόμενα ζῷα τὰ διάφορα ἤθη τῶν ἀνθρώπων ἐδήλου καθαρισθέντα τῷ σταυρῷ τοῦ Χριστοῦ.(Sch 379 p. 470)

4.47

 

IV,47. WITH those who approach obscure matters and want to write about them the demon of anger fights night and day, that [demon] which is accustomed to blind the thought and to deprive it of spiritual contemplation.


Cf. Prak 23; 24; 62; 63; Eulogius 7; 17; 25; Thoughts/Peri/Log 42; Slemm 23; 24.

4,47. [293] Προς τους τα λεπτα προβληματα πνευματικα συγγραφοντας ο του θυμου δαιμων νυκτος και ημερας πολεμει· αυτος γαρ την ͅ διανοιαν τυφλουν ειωθε τε και αποστερει την πνευματικην θεωριαν.

48

 

IV,48. Noetic TURBAN is faith which is inflexible and not susceptible to fear. (Ex 28:4)


Here Evagrius commences a series of sentence-definitions that allegorize the vestments of the levitical priest.  Allegorical interpretations of the high priestly vestments are found in Philo (Life of Moses Bk 2, 71-135), Clement, (Strom 5, 38-40), and Origen. Evagrius, like Origen, associates the High Priestly Petalon (KG 4.52), that is the part of the turban consisting of a golden plate that covers the forehead, with faith and manifestation of the Trinity and nature of the One God (Origen, Homily 9 on Exodus). The Christian making spiritual progress in asceticism and contemplation exercises a spiritual priesthood oriented towards conformation to Christ the High Priest (Heb 4.14; KG 5.46 ). Additional allegories of the priestly vestments are: the ephod (KG 4.56) the propitiatory (KG 4.63); the pectoral (KG 4.66); the coat (KG 4.69); the priestly trousers (KG 4.72); the ephod (KG 4.75); and the belt (KG 4.79).

4,48. Κιδαρις της ιερωσυνης εστι πιστις ουκ εκκλινουσα ητις υποψιαν του φοβου ου δεχεται.

4.49

 

IV,49. AMONG all pleasures, there is one coextensive with the constitution of the nous: namely, the [pleasure] accompanying knowledge, for all [others] will pass away in the world to come.


Cf. Prak 24; 76.

Σ1 4,49. Πασης της ωφελειας {χαρας} της τηι των αγαθων εργασιαι γενομενης εις τον μελλοντα αιωνα προαποκειμενης η τις ονευματικης γνωσεως μενει μετα του νοος εν τουτωι τωι κοσμωι και εν τωι μελλοντι.


??? χρόνος ἐστὶ τὸ συμπαρεκτεινόμενον τῇ συστάσει τοῦ κόσμου διάστημα, ἐν ᾧ πᾶσα παραμετρεῖται κίνησις, εἴτε ἀστέρων εἴτε ζῴων, εἴτε οὑτινοσοῦν τῶν κινουμένων [FP 39.2.0]


[S1 While all pleasure which comes from the practice of good actions proceeds from the world to come, the pleasure of spiritual knowledge remains with the nous in this world and in the world to come.]

 

 

IV,50. THERE is a good love that is eternal: namely, that which true knowledge chooses for itself, and which is said to be inseparable from the nous.

Σ1 4,50. Μια εστι η του αγαθου αγαπη η εις αιωνα διαμενουσα ητις εστιν η της αληθειας γνωσεως αγαπη. [S1 There is one good love which remains eternally, that which is the love of the true knowledge.]

 

 

IV,51. IN second natural contemplation, it is said that some are leaders, and others are submissive to leaders, of necessity. But, in the Unity there will not be those who are leaders, neither those who are submitted to leaders; but all will be gods.


Ps 82.6: I have said to you, you are gods, and all of you sons of the Most High; cf Jn 10.34-35.

4,51. Εν τηι φυσικηι θεωριαι τηι δευτεραι οι μεν αρχουσιν -- εν δε αρχονται εν δε τηι μοναδι ουκ εισιν οι αρχουσιν ουδε οι υπ' αρχας αλλα παντες θεοι εισιν.

4.52

 

IV,52. Noetic PLATE (petalon-golden headband) is true knowledge of the Blessed Trinity. (Ex 28:36)


Evagrius, like Origen, associates the High Priestly Petalon (part of the turban (KG 4.48) consisting of a golden plate that covers the forehead) with faith and manifestation of the Trinity and nature of the One God (Origen, Homily 9 on Exodus). Here Evagrius continues a series of sentence-definitions that begin with the turban (KG 4.48) and which allegorize the vestments of the levitical priest. The Christian making spiritual progress in asceticism and contemplation exercises a spiritual priesthood oriented towards conformation to Christ the High Priest (Heb 4.14; KG 5.46 ). Additional allegories of the priestly vestments are: the ephod (KG 4.56) the propitiatory (KG 4.63); the pectoral (KG 4.66); the coat (KG 4.69); the priestly trousers (KG 4.72); the ephod (KG 4.75); and the belt (KG 4.79).

πέταλόν ἐστι νοητόν γνῶσις ἀληθὴς τῆς ἁγίας τριάδος [FP 31.3.0]


4,52. Πεταλον πνευματικον εστιν η αληθινη της αγιας τριαδος γνωσις.

4.53

 

IV,53. KNOWLEDGE diminishes and decreases among those who build the tower with viciousness and with false doctrines; they run aground on ignorance and confusion [“Babel”]of ideas [“intellections”], in the same way as those also who were bulding the tower. (Gen 11:4-9; cf. Lk 14.28)


Evagrius offers an almost identical interpretation of the Tower of Babel (lxx Chalame) in  Sch 3 On Ps 54.10:

Destroy, O Lord, and divide their tongues; for I have seen lawlessness and slander in the city:

   3. Those who build a city from wickedness and false teaching also cause the confusion of tougues that hinders their evil deeds, just as those in Chalame also erected the tower.

The allegorical tower built of vice and false teaching creates ignorance and confusion. In the following kephalaion (KG 4.54) this symbol of division is contrasted with the evangelical gift of tongues at Pentecost

4,53. Υστερειται η γνωσις και καταγεται εν τουτοις οι εκ κακιας τε και κενοδοξιας πυργον ωικοδομηκοσι συνεβη.


10. Καταπόντισον, Κύριε, καὶ καταδίελε τὰς γλώσσας αὐτῶν, ὅτι εἶδον ἀνομίαν καὶ ἀντιλογίαν ἐν τῇ πόλει.
   
3. Τοῖς ἀπὸ κακίας καὶ ψευδῶν δογμάτων πόλιν οἰκοδομοῦσιν ἀγνωσία ἐπισυμβαίνει καὶ σύγχυσις γλωσσῶν παύουσα αὐτοὺς τῆς κακῆς ἐνεργείας  καθάπερ καὶ τοῖς ἐν Χαλάμῃ τὸν πύργον κατασκευάσασιν. [PG 12.1468]

4.54

 

IV,54. IN all languages words make known names, and [so] objects are known. In this way the words of the Apostles offered in the Hebrew language were transformed into the names and the words of (other) languages; [and] because of this all peoples had knowledge of what was revealed. (Act 2: 5-13)


The contrast between Babel and Pentecost is a common patristic theme, perhaps familiar to Evagrius from Origen (On Genesis 1, C Cels. 5.30) or Gregory Nazianzen (Oration 41.16).  While the Tower of  Babel created ignorance (KG 4.53) , Pentecost revealed knowledge to all. Evagrius has already alluded to Pentecost by name (KG 2.38, 2.42) and as the fifty[days of Pentecost] (KG 2.39, 2.41)

Σ1 4,54. Εν πασαις ταις γλωσσαις ονοματα και λογοι γιγνωσκονται γνωριζουσιν δε τα πραγματα· ουτως η του πνευματος γλωσσα την των διανοιων διαφοραν γνωριζει. [S1 In all the languages, the names and the words are known, and they inform about the objects. Thus, the language of the holy Spirit informs64 about the differences in the intellections.]

 

 

 

IV,55. THE logoi [?names] of the virtues are the virtues’ mirror; and he who hears the words but does not practice them. sees only a shadow of virtue [as] in a mirror (cf 1Cor 13.12), while true virtue is the precise face of the soul. (Jms 1:22-24).


Evagrius contrasts the “word of teaching” with the “word of practice” in  Sch 57 On Eccl. 7.8; Sch. 27 On Prov. 3.1; and Sch 246 On Prov. 22.17.  Cf. Sch 13 On Ps 102.18; Sch 26 on Ps 118.61.  Virtues are the face of the just (Sch 353 On Prov 28.21) On the mirror of God's goodness: KG 2.1; on the face of the soul,” Sch 94 On Prov 7.15

Σ1 4,55. Οι των αρετων λογοι εσοπτρα των αρετων· ος αρα αν ακουηι τους λογους και μη ποιηι μονον την της αρετης σκιαν ως εν εσοπτρωι καθοραι η δε εληθινη αρετη το ακριβες της ψυχης προσωπον. [S1 The utterances of the virtues are the mirror of the virtues; he who thus "listens" to the virtues and does not "practice them," he sees only the shadow of the virtues as in a mirror. But the true virtue is the exact face of the soul.]

4.56

 

IV,56. Noetic EPHOD is the state of the reasoning soul, in which a man customarily practices his virtues. (Ex 18:4)


Origen similarly defines the high priest's ephod or logion as signifying the rational understanding that is within us,” (Homily 13.7 on Exodus) and “the virtue of wisdom and reason” (Homily 6.4[2]on LeviticusAdditional allegories of the priestly vestments are: the turban (KG 4.48); the petalon (KG 4.52); the propitiatory (KG 4.63); the pectoral (KG 4.66); the coat (KG 4.69); the priestly trousers (KG 4.72); a second definition of the ephod (KG 4.75); and the belt (KG 4.79).

4,56. Επωμις πνευμματικη εστιν {εξις} καταστασις περισσευουσα της λογικης ψυχης ηι ειωθεν ο ανθρωπος εργαζειν τα αυτου κατορθωματα.

 

 

IV,57. THE Christ has appeared as creator by the multiplication of loaves, by the wine of the [marital] union, and by eyes of the man born blind. (Mt.14:15-21; 15:32-38 & Jn 2:1-10; 9:1-7)

4,57. Εν ταις αρεταις ας εποιει ο Χ. και εν τοις σημειοις και τερασι και ιαμασιν ας εποιησε οτι κτιστης εστιν απηγγελθη.

4.58

 

IV,58. GOD, when he created the logikoi, was not in anything; but, when he creates the corporal nature and worlds which arise from it, he is in his Christ.

4,58. Ο θεος προ του λογικην φυσιν κτιζειν εν τηι αυτου ουσιαι ενωικησε μετα δε το κτιζειν αυτην κατοικητηριον αυτου εποιησεν.

4.59

 

IV,59. IF an essence is not said to be superior or inferior to an[other] essence, and that a demon has been designated by our Savior as worse that an[other] demon, it is evident that it is not by their essence that demons are bad. (Lk 11:26)


That demons differ in cruelty and degree of evil: Prak 45; KG 1.10; 1.53; 1.57; 2.52; 4.53.

4,59. Ει ουσια εκτισμενη παρα τν ετεραν οτι περισσευει η υστερει τηι κτισει ουκ ενδεχεται λεγειν, ο δε κυριος εν τωι ευαγγελιωι αυτου εγνωρισεν οτι εστι δαιμων κακιων του ετερου δηλον οτι δαιμονες ου κτισει αλλα θεληματι αυτων κακοι εισιν.

4.60

 

IV,60. TO those who blaspheme against the Creator and speak ill of this body of our soul: who will demonstrate the grace that they have received, [namely] while they are passible, to have been joined such an organon? They testify in favor of my words, who in hallucinations of dreams are terrified by demons and escape into wakefulness as [if] beside angels, when the body awakens abruptly.


To strive for virtue in a body subject to passion is a gift from God: to deny this is blasphemy (Sch 190 On Prov 19.5; Sch 215 On Prov 20.12; cf Sch 52 Eccl 6.10-12; Prak 53). During the day the body is an instrument for resisting temptation.  This contrasts with the terrifying incorporeal struggle with demons in nocturnal visions and dreams:. cf. Prak 46; 54; Thoughts/Peri.Log. 4.; Eulog. 29; Ad.Mon 52.

4,60. [299] Τοις τον κτιστην βλασφημουσι τε και τουτο το της ψυχης σωμα κακως λεγουσι τις την του κυριου αγαθοτητα ρις αυτους γενονενην και διαπαντος απο των δαιμονων αυτους σκεπαζουσαν γνωρισει· μαρτυρες δε μοι τουτου οι εν τοις ενυπνιοις υπο των δαιμονων φοβηθεντες προς τυς αγγελους προσφευγουσι και ουτως αισθανομενοι εξυπνοι γινονται.

 

 

IV,61.INTERPRETATION” is explanation of the commandments for the consolation of the simple.


Cf. Sch 364 On Prov 29.18.

4,61. Αποκαλυψις διδακτικη εστιν η των του θεου εντολων ερμηνεια ητις αποκαλυπτεται εις την των απλων παρακλησιν.

4.62

 

IV,62. IT is necessary for the nous to be instructed concerning incorporeal [beings], concerning bodies, or even simply to see objects: for there, indeed, is its life. But it will not see incorporeal [beings] if it is impure in its will, nor bodies, if it is deprived of the organon that shows it sensible things. What, then, will they give to the dead soul for contemplation, those who despise the Creator and also malign our body here?


Cf. Prak 53; Sch 190 On Prov 19.5; Sch 215 On Prov 20.12

4,62. [301] Καθηκει τωι νοι σχολαζειν η τηι των ασωματων θεωριαι· η τηι των σωματικων θεωριαι η τηι των πραγματων οπτασιαι οτι εν τουτοις η ζωη αυτου· αλλα γαρ τα μεν ασωματα οραν ου δυναται μεμολυσμενος τωι θεληματι αυτου ουδε τα σωματα απεστερημενος του οργανου του δια των αισθητηριων αυτου αυτωι -- αποδειπνυντος· τουτων δε ουτως εχοντων τι περισσον τηι της ψυχης της νεκρας ορασει -- ιδωσουσιν οι αδικουντες τον κτιστην και το σωμα τουτο συκοφαντουντες.

 

 

IV,63. Noetic PROPITIATORY [breastplate? ephod?] is spiritual knowledge, which conducts the soul of the praktikoi. (Ex 25:17)


Like Evagrius, Origen associates the propitiatory with spiritual knowledge: The propitiatory is Knowledge of the Trinity (Origen, Homily 10.[3.4] on Numbers). Additional Evagrian allegories of the priestly vestments are: the turban (KG 4.48); the petalon (KG 4.52); the ephod (KG 4.56); the pectoral (KG 4.66); the coat (KG 4.69); the priestly trousers (KG 4.72); a second definition of the ephod (KG 4.75); and the belt (KG 4.79).

4,63. Εφωδ πνευματικον εστι γνωσις πνευματικη ητις παρακαλει τους εργατας.

4.64

 

IV.64. IF ancient Israel, of whom many were not [part] of Israel, accompanied him, is it also thus with the new Israel – that many among the Egyptians did not go out? (Ex 12:38)


There are beings those who choose not to leave sin behind and make the spiritual journey. For Evagrius the exodus of the sons of Israel is a symbol of the soul's exodus from evil and ignorance (Sch 12 On Prov 1.20; Sch 99 On Prov 8.3). Egypt is a symbol of vice (Sch 19 on Ps 67.32; Sch 3 On Ps 135.6). 

4,64. [303] Ει τωι πρωτωι Ισραηλ πολλοι οι ουκ εξ Ισραηλ ησαν προσεκολληθησαν, αρα και συν τωι καινωι Ισραηλ ουκ αν πολλοι οι ουκ εξ Ισραηλ εξηλθον. [S1 If the first Israel, many of whom were not from Israel, accompanied him, is it also with  the new Israel many among the Egyptians 67 did not go out? ]

4.65

 

IV,65. ALL reasoning nature is divided into three parts: over one reigns life, over the second (reign) death and life, and over the third (reigns) only death .

4,65. Η λογικη φυσις εις τρια μερη διακρινεται του μεν ενος βασιλευει η ζωη, του δε αλλου η τε ζωη και ο θανατος, του δε τριτου ο θανατος.

4.66

 

IV,66. Noetic PECTORAL is the unspeakable knowledge of the mysteries of God. (Ex 28:34, ff.)


There is some overlap and confusion regarding the priestly garments described as pectoral, breastplate, and ephod. Here Evagrius appears to refer to the part of the breastplate that contained the hidden urim and thumim that were employed in oracular divination   Additional allegories of the priestly vestments are: the turban (KG 4.48); the petalon (KG 4.52); the ephod (KG 4.56); the propitiatory (KG 4.63); the coat (KG 4.69); the priestly trousers (KG 4.72); a second definition of the ephod (KG 4.75); and the belt (KG 4.79).

ὑποδύτης ἐστὶ νοητὸς γνῶσις άπόρρητος τῶν τοῦ Θεοῦ μυστηρίων [FP 37.1.0]


4,66. Υποδυτης πνευματικος εστιν αποκεκρυμμενη των του θεου εντολων γνωσις.

 

 

IV,67. OBJECTS which fall beneath the soul through the senses move it in order to make it receive their forms within it: for this is the “work” of the nous - to know, like the animals that breathe externally: and [the nous] falls into danger if it does not work, if, in the words of wise Solomon, the light of the Lord is the breath of men. (Prv 20:27).

4,67. Τα αισθητα πραγματα κινει την ψυχην ενδυεσθαι την εικονα αυτων ουτως και αι διανοιαι νοηται τον· νουν κινουσιν την αυτων θεωριαν ενδυεσθαι. [S1 The sensible things move the soul to make it take on their shapes: just as the noetic intellections move the nous to make it take on their contemplation]

4.68

 

IV,68. THIS body of the soul is the image of the house, and sense carries the sign of the windows, by which the nous regards and sees sensible things.

4.68 Οἴκου μὲν εἰκόνα σώζει τὸ σῶμα τὸ τῆς ψυχῆς, αἱ δὲ αἰσθήσεις θυρίδων ἐπέχουσι λόγον, δι᾿ ὧν παρακύπτων ὁ νοῦς βλέπει τὰ αἰσθητά. [Hr-nfg 231=E13]


4,68. Τουτο το σωμα ημων συμβολον εστιν οικου τα δ6αισθητηρια συμβολον θυριδων εξ ων διακυπτει τε ο νους και οραι τα αισθητα.

4.69

 

IV,69. Noetic COAT [cape] is the spiritual teaching that gathers wanderers. (Ex 28:4)


The wanderers that must be gathered are temptations to mental wandering and distraction from spiritual tasks: Peri Logismon/On Thoughts 8.  Additional allegories of the priestly vestments are: the turban (KG 4.48); the petalon (KG 4.52); the ephod (KG 4.56); the propitiatory (KG 4.63); the pectoral (KG 4.66); the priestly trousers (KG 4.72); a second definition of the ephod (KG 4.75); and the belt (KG 4.79).

4,69. Περιβολαιον πνευματικον εστι διδασκαλια πνευματικη συναγειρουσα τους πλανωντας.

4.70

 

IV,70. IT is not said to all: Flee from prison, my soul: (Ps 141:8, cf. Acts 16:37) but to those empowered by purity of soul, to give themselves over, apart from this body, to the contemplation of what has come to be.


This kephalaion is evidently adapted from. scholion 5 In Ps 141 8: v. 8. Lead my soul out of prison  5. Not of everyone is it said: “cast my soul out of prison” (cf. Acts 16:37), but rather of those who through purity of heart and separation from this present body have trained their powers on the contemplation of beings.

4.70 Οὐ πάντων οὖν ἐστι τὸ λέγειν· ἔκβαλλε ἐκ φυλακῆς τὴν ψυχήν μου ἀλλὰ τῶν δυναμένων διὰ καθαρότητα ψυχῆς καὶ χωρὶς τοῦ σώματος τούτου τῇ θεωρίᾳ τῶν γεγονότων ἐπιβάλλειν. [Hr-nfg 231=E13; = (also) ]

[305] Ου παντος τινος εστι εν δυναμει ειπειν· εξαγαγε εκ φυλακις την ψυχην μου του εξομολογησασθαι τωι ονοματι σου, αλλα τουτων οι δια την της ψυχης καθαροτητα και ανευ τουτου του σωματος εις την των οντων θεωριαν βλεπειν οιοι τε εισιν.


8.1. Ἐξάγαγε ἐκ φυλακῆς τὴν ψυχήν μου
  5.Οὐ πάντων
ἐστὶ τὸ λέγειν· «Ἔκβαλε ἐκ φυλακῆς τὴν ψυχήν μου, » εἰ μὴ τῶν δυναμένων διὰ καθαρότητα καρδίας καὶ χωρὶς τοῦ σώματος τούτου ἐπιβαλεῖν τῇ θεωρίᾳ τῶν γεγονότων.4,70. cf. scholion 5 In Ps 141 8

 

 

IV,71. IF one of the senses is missing, it deeply saddens those deprived of it: who [then] will be able to endure the deprivation of all, which will occur all at once and deprive him of the admiration for bodies?

4,71. Ει μια των δια σωματος αισθησεων υστερει δεινως λυπει τον αυτης απεστερημενον· τις δε την πασων εξαπινα γενομενην αποστερησιν την το εν τοις σωμασι θαυμαστον αυτον αφαιρουσαν υπομενειν δυνατος;

4.72

 

IV,72. Noetic LOINCLOTH is the mortification of the concupiscible part, which is done on account the knowledge of God. (Ex 28:42).


Evagrius, like Origen, associated the priestly garment covering the loins and legs with the virtue of chastity. This [garment] signifies that first of all the whole man be clothed with chastity [...] that he may be holy in body and spirit and pure in thoughts and deeds. (Origen, Homily 9.4 on Exodus).  Additional allegories of the priestly vestments are: the turban (KG 4.48); the petalon (KG 4.52); the ephod (KG 4.56); the propitiatory (KG 4.63); the pectoral (KG 4.66); the coat (KG 4.69); a second definition of the ephod (KG 4.75); and the belt (KG 4.79).

περισκέλιον ἐστι νοητὸν νέκρωσις τοῦ ἐπιθυμητικοῦ τῆς τοῦ Θεοῦ γνώσεως ἕνεκεν [FP 31.4.0]


4,72. Περισκελη της ιερωσυνης εστι νεκρωσις της κακης επιθυμιας ητις δια την του θεου γνωσιν γινεται.

 

 

IV,73. ONE in whom the nous always attends to the Lord, in whom the thumikon is full of humility following the memory of God, and in whom epithumia is completely oriented toward the Lord - he does not fear our adversaries who circle outside our bodies.


A description of one who has attained apatheia: cf. Prak 66-68; 86

4,73. Ουτινος ο νους διαπαντος προς τον κυριον εστι και ο ζηλος αυτου της μνημης πληρης και η επιθυμια αυτου ολη προς αυτον εκτεινεται τουτωι το τους --δια των σωματων ημων περιφερομενους πολεμιους ανυποτακτους οντας ου φοβεισθαι -- εγγυς εστι.

4.74

 

IV,74. THESE among saints who have now been delivered of bodies and have mingled with the choir of angels, it is evident that the latter have come also to our world because of the [divine?] economy.

4,74. [307] Οσοι εν τηι των του θεου εντολων πληρωσει τετελειωνται και τουτου του κοσμου απολελυνται δηλον οτι ου χωριζονται της αγιων αγγελωυ ομιλιας.

4.75

 

IV.75. Noetic EPHOD is the soul’s justice, according to which a man is accustomed to offer a response blamelessly in actions and teaching. (Ex 28:4)


Origen similarly emphasizes the task of teaching in his definition of the high priest's ephod or logion as the ability “to respond to everyone asking for a reason concerning faith and truth.(Origen, Homily 6.4.3 on Leviticus), .  Evagrius offers additional allegories of the priestly vestments: the turban (KG 4.48); the petalon (KG 4.52); the ephod (KG 4.56); the propitiatory (KG 4.63); the pectoral (KG 4.66); the coat (KG 4.69); the priestly trousers (KG 4.72);  and the belt (KG 4.79).

ποδήρης ἐστὶ νοητὸς δικαιοσύνη ψυχῆς καθ' ἣν εἴωθεν ἄμεμπτος ἐν πράξει καὶ δόγμασι χρηματίζειν ἄνθρωπος [FP 31.5.0]


4,75. Βυσσος πνευματικη εστιν η της ψυχης δικαιοσυνη ηι ειωθοτως εν ταις παλαις πραξεσι τε και εν τηι γνωσει της του θεου πιστεως εκλαμπει. [S1 The spiritual "linen" is the justice of the soul, by which it is accustomed to win fame in works of beautiful actions and in the science of faith.]

 

 

IV,76. ONE who is passionate and who prays to quickly depart (the body) resembles the sick man who asks to the carpenter to quickly break up his bed.


Cf. Prak 29, 52, 53; KG 30 and note.

4,76. Ος αν εμπαθης ων ευχηται ινα ταχους η εκ τουτου του κοσμου αναλυσις αυτου γενηται εοικεν ανδρι ασθενουντι τε και τον τεκτονα δια ταχους τον κραβαττον αυτου προ του υγιαινειν αυτον καταξαι αναπειθοντι. [S1 He who is full of passions and prays for his departure from this world to occur rapidly resembles a man who is sick and who asks the cabinet maker to quickly break up his bed before he gets well.]

4.77

 

IV,77. OBJECTS are outside of the nous, and the contemplation concerning them is constituted within it. But it is not thus with the holy Trinity, for it is solely essential knowledge.

4,77. [309] Τα αισθητα εξω του νοος εστιν η δε ορασις αυτων εντος αυτου, αλλ' ουχ ουτως εν τηι αγιαι τριαδι, γνωσις γαρ ουσιωδης εστιν. [S1The sensible things are outside of the nous, and their view is inside it. But it is not therefore that way in regard to the holy Trinity, because that is essential knowledge.]

4.78

 

IV,78. THE Christ is inherited and he inherits;

       but the Father is only inherited.

4,78. Ο μεν Χ. κληρονομειται τε και αληρονομει, ο δε πατηρ μονον κληρονομειται.

4.79

 

IV,79. THE cincture of the high priest (Ex 28:4) is gentleness of the thumos, which sustains the hegemonikon [ruling part].


Here Evagrius atypically associates the belt or cincture with humility and restraint of wrath.  Elsewhere he regards it as a symbol of sexual desire or chastity (Praktikos, Prol. 5; Sch 14 on Ps 99.14).  Additional allegories of the priestly vestments are: the turban (KG 4.48); the petalon (KG 4.52); the ephod (KG 4.56); the propitiatory (KG 4.63); the pectoral (KG 4.66); the coat (KG 4.69); the priestly trousers (KG 4.72); and a second definition of the ephod (KG 4.75)

ζώνη ἐστιν ἀρχιερατική πραΰτης τοῦ θυμικοῦ τὸ ἡγεμονικὸν περισφίγγουσα [FP 12.1.0]


4,79. Ζωνη των οσφυων του ιερεως ͅ εστιν η του θυμου {ζηλου} ταπεινοτης ητις την του νοος ταπεινοτητα ζωννυει.

4.80

 

IV,80. IT is not the Word of God who descended to Sheol and ascended to Heaven, but the Christ, who has the Word [with]in Him; indeed, the coarse body is not receptive of knowledge, and God is known.


Evagrius has been criticized (and condemned as a heretic) for distinguishing too emphatically, as he does here, between the corporeal Christ and the Word of God Who is the Second Person of the Trinity. In this chapter Evagrius employs the title Christ to describe the composite of Divine Word and material body by which Christ's descent into hell and ascent into heaven was effected. [Sch 5 On Ps 131]

4,80. [311] Η του κυριου ημων εις αιδου καταβασις και η προς τον πατερα αυτου αναβασις ου δι' αυτον εγενετο αλλα δι' ημας· η γαρ φυσις αυτου τουτου απροσδεης αλλα γαρ η αγαπη αυτου μονη αυτον τουτο ηναγκασεν.

4.81

 

IV,81. ALL contemplation by the sign of its logos is immaterial and incorporeal; but material or immaterial, is said to be that which possesses or that does not possess things that fall beneath it.

4,81. Πᾶσα μὲν θεωρία τῷ ἰδίῳ λόγῳ ἄϋλός ἐστιν καὶ ἀσώματος· ἔνυλον δὲ πάλιν λέγουσιν καὶ ἄϋλον θεωρίαν τὴν ἐχουσαν καὶ μὴ ἔχουσαν ὑποκείμενα πράγματα. [Muyld, Evag 24, p. 59]

 

Σ1Πασα θεωρια κατα τον της διανοιας αυτης σκοπον αυλος τε εστι και ασωματος· υλικη δε και αυλος ονομαζεται θεωρια ητις τας των πραγατων εν οις νοειται διαστολας η ου κεκτηται.

4.82

 

IV,82. [City of] REFUGE is the praktike body of the passible soul, which delivers it [draws the soul to itself] from the encircling demons. (Josh 20:2-3)


The knowledge of God is a house of refuge: Sch 2 On Ps 30.3.

φυγαδευτήριόν ἐστι σῶμα πρακτικὸν ἐμπαθοῦς ψυχῆς ἀπὸ τῶν κυκλούντων αὐτὴν δαιμόνων ῥυόμενος [FP 39.1.0]


4,82. Φυγαδευτηριον εστι το ψυχικον σωμα τηι εμπαθει ψυχηι --παζον αυτην τε και ρυομενον εκ των κυκλωι αυτης δαιμονων ͅ.

 

 

IV.83. HE who, although impure, escapes from the body should reflect on whether perchance the parent of the one who was killed is not standing by the door and will not accuse him. (Josh 20:4-6)

Σ1 4,83. [313] Οστις αν μη καθαρος του σωματος ολιγωρησηι λογιζηται εν τηι διανοιαι αυτου μη ποτε ο συγγενης του αποκταθεντος εξω στηι παρα τηι θυραι και κατηγορηι αυτου. [

4.84

 

IV.84. KNOWLEDGE is not a quality of bodies, nor are colors qualities of the incorporeals; but knowledge is (a quality ) of the incorporeals, and color is accidentally (a quality) of bodies.

Σ1 4,84. Αι των ασωματων κινησεις {μεταβασεις} εν γνωσει αι δε των σωματων κινησεις ε χρωμασι και εν ποιοτησιν.

4.85

 

IV.85. THE demons prevail over the soul when the passions are multiplied, and they render man insensible by extinguishing the powers of his sense organs, for fear that by perceiving a nearby object he will make the nous ascend as from a deep well.


“Insensibility” is the demonic temptation to apathy (as distinct from [virtuous] apatheia), that renders the soul incapable of revering and fearing God: Thoughts/(Peri.Log.) 6.

4,85. Κατακρατουσιν οι δαιμονες της ψυχης των παθων πλεοναζοντων -- και τον ανθρωπον αναισθητον ποιουσι τας των αισθητηριων αυτου δυναμεις -- κατασβαννυντες ινα παντως τινος των καλων αιτιων των εις ζωην αυτωι παραγιγνομενων -- μη αισθηται ης εαν αισθηται ης εαν αισθηται ως εκ λακκου κατωτατου αντλησει αυτον. [

4.86

 

IV,86. THE nous that possesses a body does not see the incorporeals; and, when it will be incorporeal, it will not see the bodies.

Σ1 4,86. Σωματος τωι νοι γενομενου ου δυναται τα ασωματα οραν ασωματος δε γενομενος ουχ οραι τα σωματα.

 

 

IV,87. ALL contemplation appears with an underlying object, except for the Blessed Trinity.

4,87. Πασα θεωρια εν τινι υποκειμενωι γιγνωσκεται· αλλ' ουχ ουτως εν τηι αγιαι τριαδι. [

4.88

 

IV,88. OF the three altars of knowledge, two are circumscribed, while the third appears uncircumscribed.


Evagrius describes the two circumscribed altars in Sch 4 on Ps. 25.6(2).“altar means the contemplation of both corporeal and incorporeal [beings].”.  The third uncircumscribed altar is theologia. knowledge or contemplation of the divine nature. Origen writes in Homily 10 on Numbers that the altar is a symbol of prayer (3.3), and that two of the altars are: an interioraltar of incense; and an exterior one.

Σ1 4,88. Των τριων της γνωσεως θυσιαστηριων δυο κυκλωι περιγεγραπται το δε εν απειρον.

4.89

 

IV,89. WHO will recount the grace of God? Who will scrutinize the logoi of providence and how the Christ leads the reasoning nature by [means of] varied worlds to the union of the Holy Unity?


For Evagrius “providence” refers to God's ongoing provision of what each reasoning being requires in order to return to divine union.  It concerns both free will on the part of the reasoning being (KG 6.43) and the assistance constantly provided by angels (Sch 7 On Ps 16.13(2-3); Sch 38 On Eccl 5.7-11) and also provided by every rank of reasoning being in varied worlds to those below them (KG 6.76).

4,89. Τις απαγγελει περι της του θεου χαριτος και τις τους της οικονομιας αυτου λογους εξιχνιασει και οπως ο Χ. δια της των αγιων εντολων αυτου λατρειας την λογικην φυσιν εως της της αγιας τριαδος αυτου επιμιξιας παιδαγωγει.

4.90

 

IV,90. THE knowledge of God requires not a soul [skilled in] dialectic, but one that sees: for while impure souls may become dialecticians, seeing is reserved to the pure.


Letter 62,1; Cf. Gnost 4

4,90. (Η τοῦ Χριστοῦ γνῶσις οὐ διαλεκτικῆς χρίζει ψυχῆς, ἀλλὰ βλεπούσης· τὸ μὲν γὰρ διαλέγεσθαι, καὶ ταῖς ἀκαθάρτοις προσγίνεται ψυχαῖς· τὸ δὲ βλέπειν μόναις ταῖς καθαραῖς. [Muyld, Evag 25 p. 59] Cf. (Syriac) Letter 61, Frank. 610, I.. 24-26

 

Σ1 Η του Χ. γνωσις ου ψυχης την ζητησιν δεινης χρειαν εχει αλλ' ορατικης· την γαρ παιδειαν και οι ακαθαρτοι κτασθαι εχουσιν η δε θεωρια μονον εν τοις καθαροις.

 

 

THE END of THE FOURTH
(Century of the Kephalaia Gnostica)

 

 

 

   

05_KG

 

 

 

  

 

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.

5.2

 

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


An allusion to physical segregation according to different roles and ecclesiastical (and probably also social) orders within the worshipping community. The various ranks and functions within in the liturgical assembly are attested in early church orders (Apostolic Tradition, Didascalia; Apostolic Constitutions esp. Bk 8.ch 4) and were considered by Evagrius and later writers (Maximus Confessor, Germanus of Constantinople, Dionysius the Aereopagite) to be an earthly reflection of the celestial hierarchy.(KG 5.4; 5.6; 5.11).through which divine providence is ministered (cf. KG 4.89 and associated note)

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.

5.3

 

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.


In the ascending ranks of worlds and ages, the contemplative in each rank is able to perceive something of the next-highest world.

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.

5.4

 

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.


Each of the ranks of reasoning beings is responsible for ministering the providence of God to the rank below it, and thus assist them in their ascent.  This is especially true of the celestial orders: (KG 6.76, 4.89; Sch 164 On Prov 17.17).

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

5.5

 

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


Ascetical practice characterizes the human world; punishment facilitates spiritual progress in both the human and demonic realms Cf. Sch 268 On Prov 24.9; Sch 194 on Prov. 19.11; Sch 294 On Prov 30.17.

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

5.6

 

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.

5.7

 

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.


Angels “instruct”humans and minister divine providence: Prak 24; Sch 163 On Prov 17.17; Sch 189 On Prov. 19.4; Sch 7 On Ps 16.13(2-3); Sch 38 On Eccl 5.7-11; cf. Sch 7 On Ps 15.7; KG 1.23;  Sch 6. On Ps 4.7; Gnost 16

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

5.08

 

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.


On the necessity of asceticism (praktike) to work the reasoning soil: (την λογικην γην εργαζεσθαι )" Ant. 1.1.

     All but the last phrase of kephalaion is found in  Sch 208 On Prov 20.4.  In this sequence of five kephalaia (KG 5.8 - 5.12 Evagrius alternates between allegorical and explicit description of the judgments (kriseis) or metaphysical transformations by which intelligent beings (noes) make spiritual progress towards union with God.  Here the six years of praktike correspond to the askesis of human life prior to death; the seventh (sabbath) corresponds to the comparatively restful (cf KG 4.44) transformations (judgments) after death; and the eighth year (or day) is the Eschaton. Cf. also:; Skem.6Sch 76 on Ps 118.164.  For symbolic circumcision of the eighth day and Resurrection of Christ see KG 6.7; for circumcision on the sixth, seventh and eighth days, KG 5.83. See note on KG 1.90 for Evagrius use of days and years as eschatological allegory.

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.

5.10

 

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.

5.11

 

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.


Cf. Letter 56.4; Sch 8 On Ps. 1.5(1). This explicit description of successive transforming judgments (kriseis) probably contributed to Evagrius posthumous condemnation.  The Greek text is quoted in Maximus Confessor, Scholia on Denys PG IV, 173B.  For the doctrine condemned as heretical: cf. Canons of the 5th Council against Origen, anathema 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.


Ἐξ ἀγγελικῆς καταστάσεως καὶ ἀρχαγγελικῆς, ψυχικὴ κατάστασις γίνεται· ἐκ δὲ τῆς ψυχικῆς, δαιμονιώδης καὶ ἀνθρωπίνη· ἐκ δὲ τῆς ἀνθρωπίνης, ἄγγελοι πάλιν καὶ δαίμονες γίνονται. Maximus Confessor, Scholia on Denys PG IV, 173B

5.12

 

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.


Evagrius' teaching that the purified nous is able to fashion worlds (KG 5.81; cf.KG 5.41 5.42) is explained here as a contemplative perception rather than a power of physical creation. Note in 5.42 the world is created IN the nous.  It is the imprinting on the nous of the divine light: Freed by ascetical practice from limited sense-perception, the nous is able to behold the logoi, the inner purposes and meanings of God, rather than being stamped or distracted by the superficial effects and images (idola) of physical nature.  This allows one to behold a whole world or inner universe within the self: Evagrius describes this in detail in Schol 15 on Eccl. 3,10-13, commenting on Eccl 3.11, He has placed the world (or age aiona) within his heart. See also Peri Logismon (On Thoughts) 17 and Skemmata (Reflections) 39 and 38. As Evagrius notes in KG 1.65, the tumultuous conflicts of these subjective, noetic worlds that have been created from richly diverse knowledge contrasts with the peace and longing of naked noes in the world to come. On naked nous: KG 3.6.

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.

5.13

 

V,13. Noetic CLOUD is the reasoning nature which has been entrusted by God to give drink to those who are below. (Ex. 19:9, cf. 1 Cor 3.6-8)


Although “Cloud” often has a negative connotation in Evagrius' ascetical writings in the sense of “clouded” perception or contemplation (Vir & Vic 4; Eight Thoughts 4.6; 6.3; Thoughts/Peri Log. 42; Prayer 128), it also has a positive significance in the exegetical texts, as a symbol of reasoning nature (Cf.Sch 3 On Ps 4.3; Sch 3 On Ps 107.5); or the holy powers (Sch 22 On Ps 67.35; Sch 3 On Ps 96.4; Sch 4 On Ps 98.7) that are entrusted with the care of others (Sch 3 On Ps 134.7).  The gnostikos "descends" to his hearers to enlighten - or in this case give drink to - them: Gnostikos 6.

νεφέλη ἐστὶ νοητὴ φύσις λογικὴ τοὺς ὑποδεεστέρους παρὰ Θεοῦ ποτίζειν πεπιστουμένη [FP 24.1.0]


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

5.14

 

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.


In this series of four kephalaia (5.14-5.17) Evagrius uses the symbols of sun, shadow, cloud, and light to describe of different levels and experiences of contemplation.  Here as the nous ascends from contemplating objects to contemplating their logoi, the objects become shadowed,” “obscured”: that is, less prominent than their logoi.

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.

5.15

 

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


Of the three sources of the “light of the nous” described in KG 1.74, Evagrius here emphasizes the third possibility: luminosity arising from the contemplation of beings. On the light of the nous and its possible origins: cf. KG 1.35, 1.74; 1.81, 2.29; 3.44, 3.52, 5.15Sch.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.

Νοῦς παθῶν γυμνωθεὶς ὅλος φωτοειδὴς γίνεται ὑπὸ τῆς θεωρίας τῶν γεγονότων καταλαμπόμενος. Géhin 1996


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

5.16

 

V,16. Noetic DARKNESS [storm- cloud] is spiritual contemplation which contains within it the logoi of judgement and providence of those who are on earth. (Ex 20:21)


As in KG 5.13, “Cloud” signifies both the angels who are the ministers of divine providence (Sch 3 On Ps 134.7. cf. Sch 7 On Ps 16.13), as well as contemplation of the logoi of providence and judgment.

γνόφος ἐστὶ νοητὸς θεωρία πνευματικὴ τοὺς περὶ κρίσεως καὶ προνοίας τῶν ἐπὶ γῆς περιέχουσα λόγους [FP 09.1.0]


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.


On the alternation between contemplation of logoi and pure imageless contemplation: Thoughts/Peri.Log. 40.

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.

5.18

 

V,18. DEMONS only imitate colors, forms and size, but the holy powers also know how to transform the nature [?or quality]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}.

5.19

 

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


In the threefold sequence of KG 5.19, 5.22, and 5.25 Evagrius describes resurrection of (1) body, (2) soul, and (3) nous as symbols of the spiritual movement from ascetical struggle to impassibility and knowledge.  This corresponds to his model of spiritual ascent from (1) praktike (asceticism, culminating in apatheia); to (2) theoria physike (contemplation of creation); finally culminating in (3) theologia (knowledge/contemplation of the divine nature). Cf. Prak. 1

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

5.20

 

V,20. THE [true] 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.

5.21

 

V,21. IT is not in all worlds that you will find Egypt; for 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.

5.22

 

V,22. THE resurrection of soul is the return from order of passibility to the impassible state (apatheia).


Cf. Note to KG 5.19 The ascetical struggle leads to apatheia. Prak. 2; 64.

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.


The providence of God is difficult to perceive in a complex, fallen world as is God's therapeutic purpose in bestowing fitting bodies in acts of post-mortem judgment.. For the logos of providence cf note on KG 4.89.  For providence and free will: KG 6.43; for angelic assistance :Sch 7 On Ps 16.13(2-3); Sch 38 On Eccl 5.7-11; for assistance provided by every rank of reasoning being in varied worlds to those below them: KG 6.76. For the logos of judgment cf note on KG 3.47; Sch 8 On Ps 1.5(1) Cf. Sch.5 On.Ps 118.7.  Cf also notes on KG 3.38 and 3.40.

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

5.24

 

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


On creation(s) and fall (movement/kinesis): cf. KG 1.10 & note; 1.50; 1.51; 3.22; 6.19; 6.20; 6.85.

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

5.25

 

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


Cf. Note to KG 5.19 The spiritual journey culminates in the nous' experience of knowledge/contemplation of the divine nature.

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.

5.27

 

V,27. THUMOS, when it is disturbed, blinds the one who sees; and epithumia, when it is moved irrationally, hides visible objects.


Anger blinds: cf. Prayer 21; Prak 21; 62; Thoughts/Peri Log.32; Gnost. 5; Sch 4 on ps. 6.8(1) Irrational desire: Sch 14 On Ps 108.19; cf. Sch 127 On Prov.11.17

5.27 Ὁ θυμὸς μὲν ταρασσόμενος τὸν ὁρῶντα τυφλοῖ, ἐπιθυμία δὲ ἀλόγως κινουμένη τὰ ὁρώμενα πραγ́ματα κρύπτει.[Hr-nfg 231=E14]

sch 4 on ps. 6.8(1) 4. Οὐδὲν οὕτω τυφλοῖ νοῦν ὡς θυμὸς ταρασσόμενος. [= PG 12.1176


[S1] Ο θυμος ο τεραττων την ορασιν αποτυφλοι η δε κακη επιθυμια τα ορατα αποκρυπτει.

5.28

 

V,28. Noetic SWORD (Eph 6:17) is the spiritual logos [saying] that separates the body from soul, or [from] vice and ignorance.


Sch 6 On Ps 7.13(1); Sch 3 On Ps 44.4(1); Sch 2 On Ps 63.4; Sch 2 On Ps 149.6(2);cf Sch 276 On Prov.24.22c. Of the armor of the Spirit describes by St. Paul's in Eph 6.17-18 (breastplate, shield, sword, helmet against arrows/darts of the enemy, cf. Sch 9 On Prov 1.13) Evagrius defines the sword here and in KG 6.6, the shield in KG 5.31) and the helmet in KG 5.34, aa well as the arrow of the enemy in KG 6.53.  St. Paul's armor is repeatedly invoked by Origen in a similar way: e.g. Hom 7 on Num 12.1; Hom 20 on Num 25.1; Hom 6.2. & Hom 9.2 on Judges.

ῥομφαία ἐστὶ νοητὴ λόγος πνευματικὸς σῶμα χωρίζων ἀπὸ ψυχῆς, ἢ κακίαν καὶ ἀγνωσίαν [FP 32.5.0]


Sch 6 on Ps 7.13(1). 6. ῥομφαία ἐστὶ νοητὴ λόγος πνευματικὸς χωρίζων ψυχὴν ἀπὸ σώματος ἢ κακίας ἢ ἀγνωσίας. [= P 13]


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.

5.30

 

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).


Kingdom of Heaven: Prak. 2 - 3; Epist.Fid. Sch 2 on Prov. 1.1; Sch. 20 & 21 on Ps.9,37 ; Sch.6(2) on Ps.134.12 ; Sch 5 on Ps.142, 8; Sch 5 on Ps.144, 13; 5.  Evagrius agrees with Origen that the promised land signifies “either the place of virtues or the glory of the kingdom of God. (Origen, Homily 2.(1.1.) on Numbers.  The Philistines (Antirrhet, Prol.) represent “vices and sins (Origen, Homly 4 (1) on Judges)  and “the hostile powers" (KG 5.68; 6.49..Origen, Homily 13 (3) on Genesis; Hom 27 On Num. .

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.

5.31

 

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


Cf. Prak 77; Sch 12 On Ps.5.13. Of the rest of the armor of the Spirit described by St. Paul's in Eph 6.17-18 (breastplate, shield, sword, helmet against arrows/darts of the enemy, cf. Sch 9 On Prov 1.13) Evagrius defines the sword in KG 5.28 and in KG 6.6, the shield here KG 5.31) and the helmet in KG 5.34, aa well as the arrow of the enemy in KG 6.53.  St. Paul's armor is repeatedly invoked by Origen in a similar way: e.g. Hom 7 on Num 12.1; Hom 20 on Num 25.1; Hom 6.2. & Hom 9.2 on Judges.

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

5.32

 

V,32. WHAT is contained in the first cup resembles wine, that is the knowledge 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 (cf. Prov 9.2,5; ).


In Sch.104 on Prov 9.2 : the bowl of mixed wine is knowledge of incorporeals and of providence and judgment.  See KG 1,23  for the angelic bread of spiritual knowledge,  In KG 2.44 Evagrius distinguishes between this “bread,” eaten only by the few, and the “chalice” from which all drink. Similar symbolic interpretations of the eucharistic chalice are found in Gnost 14 and Letter 27.

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.

5.33

 

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 now withdrawn to remain among the quarrelsome.


Cf. To Monks, 74.  On the necessity of asceticism (praktike) to work the reasoning soil: (την λογικην γην εργαζεσθαι )" Ant. 1.1. The allegorical bursar/treasurer: cf. Gnost 30. Contrast with the wise steward: KG 1.60.

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.

5.34

 

V,34. noetic HELMET (Eph 6:16) is spiritual knowledge that guards unassailable the reasoning part of the soul.


Of the rest of St. Paul's armor of the Spirit in Eph 6.17-18 (breastplate, shield, sword, helmet against arrows/darts of the enemy, cf. Sch 9 On Prov 1.13), Evagrius defines the sword in KG 5.28 and in KG 6.6, the shield in KG 5.31) and the helmet here, as well as the arrow of the enemy in KG 6.53.

περικεφαλαία ἐστὶ νοητὴ γνῶσις πνευματικὴ τὸ λογικὸν μέρος της ψυχῆς διαφυλάττουσα άνεπιβούλευτον [FP 32.1.0]


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.


 Cf KG 1,23; 2.44; Sch 4 On Ps 23,6; Sch 21 On Ps 36.25.; Sch 3(3) On Ps 126.2(4)

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.

5.36

 

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. noetic [FISH-]HOOK (Ez 32.3; Job 40:20 lxx) 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 with knowledge will exterminate his enemies.
    The defeat of 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.


Cf. Sch 1 On Ps. 143.1; Sch 12 On Ps.5.13; Prak 83.

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.
[S1] He who fights for apatheia will arm himself with the commandments of God, and he who (fights) for the truth, will choose to arm himself with knowledge, and thus he will go out against their enemies. There will be a defeat of the first, when he will not do what is commanded of him and (defeat) of the second, when, in his doctrine, he will fall from the truth and will become the head of the erroneous doctrines.

5.39

 

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.


KG 5.39-5.42 reflections on the world created in the nous by contemplation: KG 5.12, 5.81; cf. KG 5.41.  Cf. Sch 291 On Prov 24.27; Cf. Skemm 14, 38; 39. The soul imprinted with divine light beholds the mystery of providence: that is, assistance offered by angels and human gnostikoi. 

5,39. [335] Ο θεου τοπος (Exod, 24:1) 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.
[S1] The place of God (Exod, 24:1) is called peace, and peace is the state of dispassion of the reasonable nature. He who therefore wishes that his God resides in him will purify with care his soul of all passions.

 

 

V,40. noetic 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 the logoi of matters [objects] lying below.


For Evagrius the holy mountain can signify knowledge of God (Sch 23 On Ps 77.54) or Christ: Sch 3 On Ps 3.5; Sch 3 On Ps 42.2(2). This may therefore be a reference to the mountain of Transfiguration (Mt. 17:3; Mk 8:4; Lk 9:30) which affords a glimpse of the heavenly kingdom in the light of Christ (KG 4.23) and the two luminaries Moses and Elijah (KG 2.90). Evagrius notes that in the Transfiguration we see our eschatological destiny and the body we shall eventually receive (KG 4.41). Origen employs the ascent of Mount Sinai as an allegory of spiritual progress entailing ascetical effort followed by (aural) contemplation: when you have come to Mount Sinai, [...] completed many labors and overcome many troubles and temptations, scarcely at long last will you deserve to receive the commands of freedom and to hear from the Lord: I am the Lord your God (Homily 8.1 on Exodus). 

ὄρος ἐστὶ νοητὸν θεωρία πνευματικὴ εἰς ὕψος ἀνεγηγερμένη δυσπρόσιτον, ἐφ' ἧς ὁ νοῦς γεγονὼς τῶν κατωτέρων πραγμάτων τοὺς λόγους άποσκοπεύει [FP 26.1.0]


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.

5.41

 

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


Pure hearts enter the field that is contemplation of the noetic world: Sch 291 On Prov 24.27. cf. Sch 38 On Eccl 5.7-11.On the creation of a world in the nous KG 5.12, 5.81; cf. KG 5.41.  On shaping the sensible world in the mind for the sake of knowledge: Skemm 39; on the anchorite who dwells there in justice: Skemm 14 & 38.

5.41 Ὁ τὸν νοητὸν κόσμον ἐν ἑαυτῷ περιφέρων τυπούμενον, παύεται μὲν ἁπάσης ἐπιθυμίας φθαρτῆς· αἰσχύνεται δὲ ἐπὶ τούτοις λοιπὸν ἐφ᾿ οἷς πρότερον ἥδετο, τοῦ λογισμοῦ πολλάκις ἐγκαλοῦντος αὐτῷ τὰ τὴς προτέρας ἀναισθησίας.5,41 [Hr-nfg 231=E15]

[S1] Ος τον πνευματικον κοσμον εν τηι της ψυχης αυτου θεωριαι περιεχων περιπατει, παυσεται δη πασης επιθυμιας της φθορας, μεγα δε αισχυνθησεται επι τοις προ του αυτωι πεπραγμενοις της διακρισεως μεμφομενης αυτου πασαν την προτεραν αναισθησιαν.

5.42_world_created_in_bous

 

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.


A rare instance of apophatic mysticism in Evagrius, who is usually a mystic of light (cf. Kallistos Ware),  Night is used in a positive sense, when the undistracted nous can contemplate and be imprinted by God.  On the creation of a world in the nous KG 5.12, 5.81; cf. KG 5.41.  The  “imprint of another heaven, full of logoi and angels:Letter 39.5On shaping the sensible world in the mind for the sake of knowledge: Skemm 39; on the anchorite who dwells there in justice: Skemm 14 & 38. Of the three sources of the “luminosity of the nous” described in KG 1.74, Evagrius here emphasizes the third possibility: luminosity arising from the contemplation of beings. 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; ; Antiret. 6.16.

5.42 Ὁ ἐν τῇ διανοίᾳ κόσμος κτιζόμενος μεθ' ἡμέραν μὲν δυσδιάγνωστος εἶναι δοκεῖ, τῶν αἰσθήσεων περισπωσῶν τὸν νοῦν, καὶ τοῦ αἰσθητοῦ φωτὸς περιλάμποντος· νύκτωρ δὲ ἔστιν ἰδεῖν αὐτὸν περιφανῶς κατὰ τὸν καιρὸν τῆς προσευχῆς ἐκτυπούμενον. [Hr-nfg 232, =E16]

[S1] Ο της πνευματικης θεωριας κοσμος ο εν τωι νοι συνεστηκως εν ταις αρεταις δηλαυγως οραται εν δε τωι μετακλινεσθαι αυτων διατελως σκοτιζεται.

 

 

V,43. Noetic PATH (Jn 14:6 et al.) is the excellent state of the reasoning soul, on which the nous, as it advances, encounters matters and understands their logoi.

ὁδός ἐστι νοητὴ κατάστασις ἀρίστη λογικῆς ψυχῆς ἐφ' ἡς ὁ νοῦς τὴν πορείαν ποιούμενος ἁπαντᾷ τε τοῖς πράγμασιν καὶ τοὺς λόγους τούτων ἐπιγινώσκει  [FP 26.2.0]


[FP 26.2.0]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)


Sch 206 On Prov. 20.1; Sch 8 On Ps 68.13; cf. Thoughts/Peri.Log 5; Sch 25 On Ps 18.49; Letter 56.4.

5.44 Εἰ θυμὸς δρακόντων ὁ οἶνος αὐτῶν, . . εἰ δὲ οἴνου οἱ Ναζαραῖοι κατὰ τὸν νόμον ἀπέχονται, θυμοῦ ἄρα τοὺς Ναζαραίους ἐκτὸς εἶναι νενομοθέτηται.[scholion 206 In Prov. 20:1 (pp. 300-302)]

[S1] Ει θυμος δρακοντων οινος κακος εστι του δε οινου οι νασιραιοι απεχεσθαι κελευονται δικαιον αρα εστι τους πνευματικους νασιραιους του θυμου διαπαντος απεχεσθαι.

 

 

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 Ὁ νοῦς μὲν κεφαλὴ τῆς ψυχῆς ὀνομάζεται, αἱ δὲ ἀρεταὶ τριχῶν ἐπέχουσι λόγον, ὧν στερηθεὶς Ναζιραῖος, τῆς γνώσεώς τε χωρίζεται καὶ δέσμιος ὑπὸ τῶν πολεμίων ἀπάγεται  [Hr-nfg 231=E17]

[S1] Ο νους κεφαλη της ψυχης ονομαζεται αι δε αρεται τριχες της ναζιραιοτητος αυτου ης απεστερημενος αν εις τας των εχθρων αυτου χειρας παραδιδοται.

5.46

 

V,46. HIGH priest is He who addresses supplications to God (Heb. 5.7) for all reasoning nature and separates some from evil, and others from ignorance.


Christ is the Great high Priest (Heb 4.14) who offers supplications on our behalf (Heb 5.7). Evagrius believed that this role is shared by the gnostikos or teacher, who, conformed to Christ, enables others to return from vice and ignorance to virtue and knowledge (Gnostikos 48).

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 not 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.

5.48

 

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


    Ps.98.5. and worship at the footstool of his feet.
2. The footstool of his feet refers to something like the flesh of the Christ, which may be worshiped because of the Christ; while Christ may be worshipped because of the Divine Word within Him. Sch 2 on Ps 98:5


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

cf. Sch 5 On Ps 96.7

5,48 [τὸ ὑποπόδιον τῶν ποδῶν εἶπόν τινες εἶναι ]τὴν σάρκα τὴν τοῦ Χριστοῦ, ἥτις διὰ τὸν Χριστόν ἐστι προσκυνητή· ὁ δὲ Χριστὸς προσκυνητὸς διὰ τὸν ἐν αὐτῷ Λόγον θεοῦ.  [Sch 2 On Ps 98:5; PG 12.1557] LD13


5. Προσκυνοῦμεν τὴν σάρκα τοῦ σωτῆρος οὐ διὰ τὴν φύσιν, ἀλλ' ἐπειδὴ ὁ Χριστός ἐστιν ἐν αὐτῇ· καὶ ἡ μὲν σὰρξ προσκυνητὴ διὰ τὸν Χριστόν, ὁ δὲ Χριστὸς διὰ τὸν θεὸν Λόγον τὸν ἐν αὐτῷ.  Sch 5 On Ps 131.7(2)


[S1] Εν εστι σωμα ο υπο παντων προςκυνειται το του Χ., διοτι εν αυτωι μονωι ο θεος λογος σωματικως ενεστιν.

5.49

 

V,49. NEW God (Dt 32:17, Ps 80:10) is one who cannot cause anything to exist, or who is united to vice [evil].

πρόσφατός ἐστι θεὸς ὁ μηδὲν οὐσιῶσαι δυνάμενος, ἢ ὁ τῇ κακίᾳ πεποιωμένος [FP 32.2.0]


5,49. Πρόσφατός ἐστι Θεὸς ὁ μηδὲν οὐσιῶσαι δυνάμενος, ἢ ὁ τῇ κακίᾳ πεποιωμένος [Sch 4 on Ps 80:10]


[S1] Θεος καινος [{προσφατος}] εστιν ος κτιζειν τι ου δυναται αλλα μεστος εστι κακιας αποκεκρυμμενης.

5.50

 

V,50. ONLY the Blessed Trinity is adorable in itself, by Whom, finally, the incorporeal and the corporeal nature in the beginning became something out of nothing. KG 2.1.

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!


Evagrius here attacks the extreme Arian Anomoeans  who were reported to have claimed that they know God as God himself knows himself'(Chrysostom, On the Incomprehensible Nature of God 2.17).

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.

5.53

 

V,53. SPIRITUAL sacrifice (1Pet 2.5) is the pure conscience placed on the state of the nous as on the altar of sacrifice.


Prayer 147. Cf. KG 4.22 for a list of allegorical definitions of matters pertaining to temple-worship and levitical priestly vestments.

θυσία πνευματική ἐστι συνειδὸς καθαρὸν ἐπὶ τὴν κατάστασιν τοῦ νοῦ ὡς ἐπὶ τὸ θυσιαστήριον κείμενον [FP 14.1.0]


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.

5,54. Ωσπερ καλεπον εστι την των φυσεων διανοιαν γιγνωσκευν μαλλον η -- τα φανερον αυτων οραν ουτως χαλεπον γιγνωσκειν τους περι των σωματων λογους -- μαλλον η οραν τα σωματα αυτα.

5.55

 

V,55. THE Blessed Trinity is not a thing that would be entangled into contemplation; Indeed, that occurs only to created beings. Thus one will call it holy essential knowledge.

[S1 The holy Trinity is not a thing having qualities, for that pertains to creatures.]

5,55. [343] Ουκ εστιν επιμικτον και συνθετον τι η αγια τριας· τουτο γαρ της κτισεως εστιν.

5.56

 

V.56. ONE who is separated from objects, has not [necessarily] also fallen completely from the contemplation that concerns them; nor is one who lost contemplation, [necessarily] outside of objects. But it is not the same concerning the Blessed Trinity; indeed, we that it is solely essential knowledge.

[S1 He who was separated from things was deprived also of their contemplation; and he from whom was removed the contemplations will find himself outside of things. But the holy Trinity is not the same; we believed, in fact, that it is the essential knowledge.]

5,56. Ος των πραγματων διακεχωρισται και της αυτων θεωριας απεστερηται και ου -- αφηιρηται η θεωρια και εκτος των πραγματων ευρεθησεται. αλλ' ουχ ουτως η αγια τριας, πιστευομεν γαρ οτι γνωσις ουσιωδης εστιν.

 

 

V,57. JUST as we now approach sensible objects through the senses, and eventually when we are purified we will also know their logoi; so we first see objects, and when we are further purified, we will also see the contemplation concerning them, after which it is possible henceforth to also know the Blessed Trinity.


Sch. 15 On Eccl 15.7-12; Sch. 5 On Prov. 1.7(3)

5.57 Ὥσπερ νῦν μὲν διὰ τῶν αἰσθήσεων τοῖς αἰσθητοῖς ἐπιβάλλομεν πράγμασιν, ὕστερον δὲ καθαρθέντες, καὶ τοὺς λόγους τούτων ἐπιγινώσκομεν· οὕτω πρότερον μὲν ὀψόμεθα αὐτὰ τὰ πράγματα, επὶ πλεῖον δὲ καθαρθέντες, καὶ τὴν περὶ αὐτῶν θεωρίαν εἰσόμεθα, μεθ' ἣν ἔστι γνῶναι λοιπὸν καὶ αὐτὴν τὴν ἁγίαν Τριάδα. [Hr-nfg 231=E18]

[S1] Ωσπερ τα νυν δι' αισθητηριων τας φυσεις ορωμεν και κεκαθαρισμενοι την αυτων θεωριαν ορωμεν ͅ ουτως μαλλον κεκαθαρισμενοι διακυπτομεν εις την των ασωματων θεωριαν τρισσως δε κεκαθαρισμενοι επαξιωθησομεθα και της αγιας τριαδος οψεως.

5.58

 

V,58. THE nous discerns sensations not as sensible, but as sensation; and sensation discerns sensible things not as objects but as sensible objects.

5,58. Η μεν αισθησις τα αισθητα διακρινει ο δε νους την θεωριαν αυτων. [
S1] The senses discern the sensible, and the nous their contemplation

5.59_

 

V,59. SENSATION does not discern sensation; rather it discerns only the sense-organs, not as sense-organs, but as sensible [objects]. The nous discerns sensation as sensation and the organs of sense as organs of sense.

5,59. [345] Η αισθησις την αισθησιν ου διακρινει δε τα αισθητηρια ου μεν αλλα αισθητηρια αλλα την αισθησιν· ο δε νους τα τε αισθητηρια και την αισθησιν διακρινει.
[S1] Sense does not discern sense; the sense organs do not discern the other sense organs, but the sense. The nous discerns the sense organs and the sense.]

5.60

 

V,60. THE power of the nous that sees spiritual natures is one thing; that (power) which knows the contemplations which concern them is another. But one [alone] is the power Who knows and understands the Blessed Trinity.


Cf. Sch 15 On Eccl 15.7-12

5,60. Αλλη εστιν η του νοος δυναμις οταν βλεπηι εις τας φυσεις αλλη δε η δυναμις αυτου οταν εις την θεωριαν αυτων διακυψηι· μια δε εστιν η δυναμις αυτου και ιση καθ' αυτην οταν εις την αγιαν τριαδα διακυψηι.

5.61

 

V,61. WHENEVER we consider material [things], we come to the memory of their contemplations; and when we receive their contemplation we again distance ourselves from material [things] But this is not what happens in regard to the Blessed Trinity; because it is solely essential contemplation.

[S1 When we consider matter, we remember their contemplation; and, once we have received the contemplation, we come to the memory of matter But it is not how it happens also in the contemplation of the Holy Trinity]

5,61. Οτα βλεπωμεν εις τας υλας την θεωριαν αυτων μνημονευομεν και οταν την θεωριαν δεξωμεθα αυθις προς την των υλων μνημην ανερχομεθα· αλλ' ουχ ουτως συμβαινει ημιν και εν τηι της αγιας τριαδος θεωριαι.

 

 

V,62. THE nature of the Trinity is not known through ascents or descents. Indeed, [since] there are no subjacent objects, its nature does not admit analysis: for elucidating the nature of bodies would finally make [that nature] consist of matter and form; and in elucidating the incorporeal natures, one would return it to natural (? common) contemplation and to those substance susceptible of opposition. But it is not possible to know the nature of the Blessed Trinity by this means.


 Gnost 27; 41. Cf. Letter Trin/Faith 2; 3

5,62. Η αγια τριας ουκ εστι πραγμα των συνθεσεων η των ποιοτητων η του υστερηματος η της περισσειας· ουσια γαρ μονοειδης εστι παντα και διαπαντος ιση.
[S1 The Holy Trinity is not a thing having composition or qualities, whether missing or in excess; it is in fact, a unique essence, which in everything is always equal to itself]

 

 

V,63. INVESTIGATION brings us back to the beginning of objects, and properly-measured knowledge renders visible the wisdom of the Creator; but it is not [by] following these signs that we see the Blessed Trinity. For it is without beginning, nor do we say that the wisdom in these objects is God, if these beginnings accord in the contemplation of nature with things of which they are the beginnings. Indeed, such a wisdom is knowledge without substance, which appears only in objects.

5,63. Εν τηι των οντων θεωριαι αναβασεις και καταβασεις εισι κατα την σπουδην και την αμελειαν· αλλ' ουχ ουτως εν τηι της αγιας τριαδος θεωριαι· εστι γαρ οψις ιση καθ αυτην, εν ηι ουκ εστιν αναβασις και καταβασις.
[S1 In the contemplation of beings, there are ascents and descents, according to the diligence or the negligence. But it is not the same in the contemplation of the Holy Trinity. It is, in fact, a vision that is equal to itself, where there is neither ascent or descent.]

 

 

V,64. JUST as a mirror remains unstained by images that are observed there, so the impassible soul (remains without being stained) by things that are on earth.


Cf. Prak. 64

5,64. [349] Ωσπερ εσοπτρον αμιαντον διαμενει παρα των εις αυτο παρακυπτουσων εικονων ουτως η ψυχη η απαθης παρα παντων των εν τηι γηι πραγματων.

 

 

V,65. PRAKTIKOS is the soldier of prudence, and the gnostikos is the shield-bearer of wisdom. (4Mac 3.12)


Cf. Gnost. 1.

πρακτικὸς μέν ἐστι στρατιώτης φρονήσεως· γνωστικὸς δὲ σοφίας ὑπασπιστής [FP 32.3.0]


5,65. Εργατης εστιν εργαζομενος μετα διακρισεως γνωστικος δε εστι βοηθος της σοφιας.

 

 

V,66. THE nous is not united to knowledge until it has united the passible part of its soul to its proper virtues.

 5,66. Αδυνατον τον νουν πνευματικης γνωσεως μετεχειν πριν η το της ψυχης παθητικον ιασασθαι.

5.67

 

V,67. IF reasoning natures bear the sign of trees and if the latter grow in water, it is rightly said that knowledge is called the spiritual water which flows from the source of life. (Ps 35:10)


Cf. Sch 23 On Prov 2.17; Sch 2 On Ps 101.5; [cf. Sch 5 On Ps  35.10.1; cf. Sch 3 On Ps 21.7]

5,67. Ει αι λογικαι φυσεις δενδρων συμβολα ταυτα δε υδατι αυξανει καλως η γνωσις υδωρ ζων εστι εκ της ζωης πηγης εκρεον.

5.68

 

V,68. Noetic PHILISTINE [or foreigner] is he who opposes those who journey into the Promised Land.


The Philistines symbolize the demonic enemy: Antirrhet, Prol. Cf. KG 5.30. 6.49.

ἀλλόφυλός ἐστι νοητὸς ὁ τοῖς ἐπὶ τὴν γῆν τῆς ἐπαγγελίας ὀδεύουσιν ἀνθιστάμενος [FP 07.1.0 ]


5,68. Φιλισταιος {or αλλοφυλος} εστιν ο εναντιουμενος τοις την επαγγελιας γην κληρονομειν βουλομενοις.

 

 

V,69. THE Blessed Trinity is the sign of the blessed water, and the Tree of Life is the Christ who drinks there.


Christ is the Tree of Life: Maxims 3.17; Prak Prol.7.

5,69. Η αγια τριας εστιν υδωρ αγιον παρ' ο το της ζωης δενδρον πεφυτευται.

5.70

 

V.70. JUST as our body is said to be in a place, the nous is also (said to be) in a kind of knowledge; for this reason knowledge is  accurately termed the place [of the nous].


Cf Sch 332 On Prov 27.8; Sch 9 on Ps 36.9; Sch 2 On Ps 78.2.

5,70. [351] Ωσπερ το σωμα ημων εν τουτωι τωι τοπωι η εν εκεινωι ειναι λεγετααι ουτως και ο νους ημων εν ταις της γνωσεως διαφοραις. cf scholion 2 on Ps 78:72.  τόπος γνώσεως Θεοῦ· καὶ νοῦς τόπος γνώσεως Θεοῦ. ̔ξφ.Πιτρα 78·

 

 

V,71. Noetic GIANT [raphaites] (Dt 2.20-2.21) is he who goes out to campaign against those who have entered the Promised Land. (1Ki 17:4 ,51).


The otherwise-unattested Raphaites admit of at least two interpretations.  Origen depicts Joshua as following the command to “purge the Rephaites from among you καὶ ἐκκάθαρον σεαυτῷ ἑν τῇ γῇ τοὺς Φερεζαίους καὶ τοὺς Ῥαφαείν [https://archive.org/details/origenhexapla01unknuoft/page/374/mode/2up]   (Hom. 22.4 on Joshua).  Though not in the Septuagint, it is found in Origen's Hexapla, vol. 1 (B.Bruce in her translation FOTC 105, p. 192 notes fn 12 p. 191, "Jos 17.15. The purging of the Perizzites and Rephaites, though not in the LXX, is an addition in Origen’s Hexapla (Fridericus Field, Origenis Hexaplorum, vol. 1 [Oxonii: E. Typographeo Clarendoniano, 1875], p. 375)." He says they signify languid mothers [resolutae matres] who bear weak and useless thoughts.  Sed et Raphaim, inquit, expelle vel potius expurga de te.  Raphaim invenimus interpretatum resoluta mater . . .quae sensus incruditos et inutiles pariunt, expurgemus. PG 12.932d-933a [

     Elsewhere the raphites/rephaim are identified with a mysterious race of giants (Dt 2.20-21), sometimes associated with the nephilim, an equally-mysterious race, possibly of mixed angelic-human ancestry (Gn 6.4, 14.5). Jos 17:15;

ῥαφαίτης ἐστὶ νοητὸς ὁ τοὺς εἰσελθόντας εἰς τὴν γῆν τῆς ἐπαγγελίας πάλιν ἐξελθεῖν βιαζόμενος [FP 32.6.0]


5,71. Δυνατος αθετων {ανυποτακτος} εστιν ο τους εις την της επαγγελιας γην εισελθοντας εκβαλειν ισχυριζομενος.

 

 

V.72. IF the four sources came from only one river, (Gen 2:10) one should say, “the world where there was only one river”, so that the body also discerns the Paradise from which it will drink.


According to Evagrius the four cardinal virtues both originate in and lead back to the knowledge of God: “Streams of water signify the virtues, for from them flows knowledge: for we read, blessed are the pure of heart, for they shall see God. (Mt.5.8) Scholion 9 on Psalm 17.16(1):

5,72. Ει τεσσαρες αρχαι απο μιας πηγης αποριζονται εν διακρισει διανοηθωμεν την τε εκπορευσιν αυτων και τα χωρια.

[S1] If "the four arms " were divided from only one source, let us understand with discernment their exits and their regions.

 

 

V.73. THE nous marvels, when it sees objects, and it is not disturbed in contemplating them: instead it runs as if towards its family and friends.


Cf. Sch 2 On Eccl 1.2.

5,73. Ο νους θαυμαζει κατανοων εις τας φυσεις και ου ταρασσεται οτι θεωριαι αδελφηι τε και φιληι αυτωι συνανται.
[S1] The nous  is in admiration, when it looks at the natures, and it is not troubled when it meets a related and beloved contemplation.

 

 

V,74. Noetic CITY contains the noetic natures.


Cf. Evag. Schol. 229 on Prov.: “Wisdom is a strong city in which the wise dwell, purified from tempting thoughts, rising in exultation according to the knowledge of God.” Cf. Sch 14 On Ps 30.22; Sch 3 On Ps 45.5; Sch 2 On Ps 106.7;

πόλις ἐστὶ νοητὴ νοερὰς περιέχουσα φύσεις [FP 30.1.0]


5,74. [353] Πολις εστι θεωρια πνευματικη ηι αι λογικαι φυσεις περιεχονται.

 

 

V.75. THE more the nous divests itself of the passions, the more it approaches objects; and, according to the level of its rank, it also receives knowledge. And [in] all the ranks in which it will stand it will know the contemplation proper [to that rank].

5,75. Οσον ο νους τα παθη εκδυεται τοσουτον εν τοις νοημασι μαλλον κατανοει και οσον η σπουδη αυτου επικειται τοσουτον αυτου η γνωσις πλουτει. [S1] The more the nous  divests itself  of passions, the more it looks at the intellections; and the more its zeal presses the more the knowledge enriches itself

 

 

V,76. KNOWING Natures examine objects, and the knowledge of objects purifies the Knowers.


Cf Gnost 33.

5,76. Η γνωστικη φυσις την των φυσεων γνωσιν δοκιμαζει η δε γνωσις αυτη τους γνωστικους καθαριζει.

5.77

 

V,77. Noetic GATES are the virtues of the reasoning soul, constructed of praktike and the power of God.


cf. sch.4 in Ps 23:7: gates mean the virtues… sch 12 in Prov 1:20-21 The gates of the wise are the praktike virtues. Sch.1 in Ps 99:4; 4 Sch 4 in Ps 117:19 Sch 5 in Ps 117.20.  On the other hand gates of bronze are the demons or the vices they produce: Πύλας χαλκᾶς ἤτοι τὰς κακίας λέγει ἢ τοὺς ἐνεργοῦντας αὐτὰς δαίμονας [Sch 7 On Ps 106.16]

πύλαι εἰσὶ νοηταὶ ἀρεταὶ ψυχῆς λογικῆς διὰ πρακτικῆς καὶ δυνάμεως κατασκευασθεῖσαι Θεοῦ [FP 32.4.0]


ψυχης εκ τε της του νοος σπουδης και της θεου δυναμεως συνεστηκυιαι.


[sch.4 in Ps 23:7]· πύλας δὲ λέγει τὰς ἀρετάς·]
[sch.12 in Prov 1:20-21] Αἱ πύλαι δὲ σοφῶν αἱ πρακτικαί εἰσιν ἀ
ρεται . . .]

5.78

 

V,78 BODIES of demons neither grow nor diminish and a strong stench accompanies them, by which they also put our passions into motion; and they are easily known by those who have received from the Lord the power to perceive this odor.

5,78. Ου μειουται ουδε περισσευεται τα λεπτα των δαιμονων σωματα απτεται δε αυτων σηπεδων δεινη ης την οσμην αισθανονται οι παρα θεου την δυναμιν του αισθανεσθαι αυτην ελαβον.

 

 

V,79. EVERYTHING that falls within the nous’ power to see the incorporeals is completely within its nature. But as for those who have seen by means of the other (power) – that cannot be connatural to [the nous], if it is the same power that knows [both] the intellection of the incorporeals and the Blessed Trinity.

[S1] To perceive the contemplation of the natures appertains to the power of the nous; but to look at the holy Trinity does not appertain to its powers alone; but that is a superior gift of grace

5,79. Το μεν την φυσεων θεωριαν αισθανεσθαι επι νοι εστι το δε εις την αγιαν τριαδα κατανοειν ουκ επ' αυτωι μονον εστιν αλλα δομα της χαριτος περισσευον.

5.80

 

V,80. Noetic DEADBOLT (or bar) is free-will, that is unbending because of the good itself.


The unbendable bolt signifies the virtue of the hegemonikon: Sch 7 On Ps 106.16. In Homily 9 on Exodus Origen writes of the tabernacle made firm by bars ([9.]3): “One can also defend himself with bars when he has bound himself with the unanimity of love” ([9.]4),

μοχλός ἐστι νοητὸς αὐτεξουσιότης ἀκαμπος δι' αὐτὸ τὸ καλόν [FP 21.1.0]


5,80. Μοχλος πνευματικος εστιν λογικης φυσεως ελευθερια ητις εν τωι ζηλωι αυτης ουκ ανακαμπτει εναντιον ͅ του κακου


[...] Διὰ δὴ τοῦ μοχλοῦ τὸ δυσκαμπὲς πρὸς τὴν ἀρετὴν τοῦ ἡγεμονικοῦ δεδηλῶσθαι νομίζου Sch 7 On Ps 106.16

5.81

 

V,81. WHEN the nous will have received essential knowledge, then it will also be called “God”, because it will also be able to fashion varied worlds.


The ability of the purified nous to fashion worlds is explained above in KG 5.12 (cf. KG 5.41 5.42). as a contemplative perception rather than a power of physical creation. Evagrius explains this in detail in Schol 15 on Eccl. 3,10-13, commenting on Eccl 3.11, He has placed the world (or age aiona) within his heart. See also Peri Logismon (Thoughts) 17. and Skemmata (Reflections) 39 , 38, and 14: here a characteristic of the anchorite. Pure hearts enter the field that is contemplation of the noetic world: Sch 291 On Prov 24.27. cf. Sch 38 On Eccl 5.7-11.

5,81. Οταν ο νους του εν τηι της αγιας τριαδος θεωριαι ειναι καταξιωθηι τοτε χαριτι και θεος προσαγορευται ως εν τηι του κτιστου αυτου εικονι πληρωθεις.

5.82

 

V,82. Noetic WALL is apatheia of the soul, unapproachable by the the demons.


Sch 343 On Prov 28.4; cf Sch 6 in Ps 50:20; : The walls of Jerusalem signify apatheia of the soul which the demons destroyed by bringing in the passion of adultery. Cf. Sch 14 in Ps 30:22; sch 12 On Prov 1.20-21.

τεῖχός ἐστι νοητὸν ἀπάθεια ψυχῆς λογικῆς ἀπρόσιτος  δαίμοσιν [FP]


τὰ τείχη ̔Ιερουσαλὴμ τὴν ἀπάθειαν σημαίνει τῆς ψυχῆς, ηντινα διαφθείραντες οἱ δαίμονες τὸ τῆς μοιχείας πάθος εἰσένεγκαν· [cf.] Sch 6 in Ps 50·20.  In Prov 12 : Ἄκρον δὲ τεῖχος αὐτῆς τὴν ἄκραν ἀπάθειαν λέγει[...]. In Prov 343:  νῦν τὸ τεῖχος τὴν ἀπάθειαν σημαίνει καὶ τὴν γνῶσιν τὴν τοῦ θεοῦ


5,82. Τειχος πνευματικον εστι λογικης ψυχης απαθεια διαφυλαττουσα αυτην απο των δαιμονων.

5.83

 

V,83. WE have found that all the circumcisions are seven: four of them are of the sixth day, one of them of the seventh day, and the others of the eighth day.


For Circumcision: KG 4.12KG 6.6. The circumcision/renewal of the seventh day pertains to the (sabbath-) rest of the soul within nature (KG 4.44)  The Eighth Day is the eschaton: in  KG 6.7 circumcision on the eighth day is circumcision/renewal in Christ. See note on KG 1.90 for Evagrius' use of days and years as eschatological allegory. On the six and seven years: cf. Sch 208 On Prov. 20.4. Cf KG 5.8 and KG 6.66 for significance of the sixth, seventh, and eighth days/years. For the seventh and eighth, cf.: Skem.6Sch 76 on Ps 118.164.

5,83. Πασας περιτομας επτα κατα τον των πατερων λογον ευρηκαμεν, τεσσαρας μεν αυτων ͅ της εκτης ημερας τας δε λοιπας της ογδοης.

5.84

 

V,84. NoeticTEMPLE is the pure nous, which has consecrated within it the richly variegated wisdom of God (Eph 3:10); the temple of God is one who is sees of the Blessed Unity; and the altar of God is the contemplation of the Blessed Trinity.

ναός ἐστι νοητὸς νοῦς καθαρὸς τὴν πολυποίκιλοντέως σοφίαν τοῦ Θεοῦ καθιδρυμένην ἔχων ἐν ἑαυτῷ [FP 24.2.1.]


ναὸς δἐ Θεοῦ ὁ τῆς ἁγίας μονάδος θεατής [FP 24.2.2.]


5,84. Ναος πνευματικος εστιν ο τηι θεου πολυποικιλωι σοφιαι κατοικητηριον ειναι ηξιωμενος· τελειται δε ειναι ναος θεωι οταν της αγιας τριαδος γνωσεως καταξιωθηι.

 

 

V,85. THE first nature is for the One, the second towards the One, and the same in the One. (cf. 1Cor 3:16-17;

5,85. Η πρωτη φυσις δι' ενα και η δευτερα προς ενα και η αυτη εν ενι.

 

 

V,86. THE vainglorious is one who, before [attaining] apatheia, wishes to be glorified by men in things that normally arise from apatheia and the knowledge of God. [FP 16.1.023]


[Syriac:]THE monk [solitary] who loves vainglory is one who, before [attaining] apatheia, seeks to be glorified by men in things that are not made for apatheia and the knowledge of God.


Prak 13; 58; Prayer 73; Eulogius 7; 1317; 21; 24; Vic.Op.Virt. 7; Eight Thoughts 7; 8; Thoughts/Peri Log 14; 15; 21; 28; Skemm 57; Letters 8.1; .9; 17.3

κενόδοξος ἐστιν ὁ πρὸ τῆς ἀπαθείας θέλων ὑπὸ τῶν ἀνθρώπων δοξάζεσθαι ἐπὶ τοῖς πεφυκόσι γίνεσθαι δι' ἀπάθειαν καὶ γνῶσιν τὴν τοῦ Θεοῦ   [FP 16.1.023]


5,86. Μοναχος εραστης κενοδοξιας εστιν ος προ απαθειας δοξασθηναι υπο των ανθρωπων προσδοκαι, ταπεινος δε πνεμα εστιν ος ουδε μετα την ψυχης υγιειαν δοξης παρρα των ανθρωπων επιθυμει.

5.87

 

V,87. THE knowledge of seconds is in the first, and that of the first is in it; but the second is not known.

5,87. Η δευτερα γνωσις εν τηι πρωτηι θεωριαι και αυτη εν τηι αυτηι.

5.88

 

V,88. ZION is the sign of the first knowledge, and Egypt the token of all vice; but the symbol of natural contemplation is Jerusalem, or it is the mountain of Zion, summit of the city.

5,88. [361] Σιων εν τηι πρωτηι θεωριαι εστι πασα δε κακια Αιγυπτος χρηματιζει, συμβολον δε της φυσικης θεωριας Ιεροσολυμα εν οις το ορος Σιων

 

 

V,89. JUST as the destruction of the last world will not be accompanied by a creation, so the creation of the first world is not preceded by a destruction.

5,89. Ωσπερ μετα την του κοσμου συντελλειαν ουκ εσται γεννησις ανθρωπων, ουτως προ του την πρωτην φυσιν γενεσθαι ου προυπηρχε φθορα.

 

 

 

 

   

V,90. OBJECTS as they naturally are - either the pure nous sees [them], or the spiritual saying of the wise makes them known. But one who is deprived of these two proceeds to indict the writer.

5.90 90 Τὰ πράγματα ὡς ἔχει φύσεως ἢ νοῦς, καθαρὸς ὁρᾷ, ἢ λόγος πνευματικὸς σαφῶς παρίστησιν· ὁ δὲ ἀμφοτέρων ἐστηρημένος πρὸς κακηγορίαν χωρήσει τοῦ συγγράφεως.. [Hr-nfg 231=E2]

[S1] Την των οντων οψιν ως εστιν αληθειαι η νους καθαρος οραι -- η σοφων λογος γνωριζει· ο δε των δυο ͅ απεστερημενος εις την κατα του συγγραφεως -- μεμψιν επανερχεται {χωρει}.

 

 

THE END of THE FIFTH
(Century of the Kephalaia Gnostica)

 

 

 

   

06_KG

 

 

 

  

 

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.


Prak 79; 82; on virtues necessary for contemplation Gnost 44;

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.

6.02

 

VI,2. TWOFOLD is the contemplation of this world: the one obvious and dense, the other spiritual and noetic. 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.


For first and second natural contemplation: Cf. KG 2.2KG 2.3; KG 2.13; KG 2.21; KG 3.61.  Angelic contemplation: KG 3.4. 5.6. On pleasurable thoughts and contemplations as the gift of angels: Prak 24; 56; 76; 80 ; cf. KG 2.48, 4.60; 5.9; 5.39; 6.35; 6.86

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.

6.3

 

VI,3. THE sensible nations are distinguished from one another by places, by laws, by languages, by clothes and sometimes also by qualities. The noetic 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).


Cf. KG 6.71 on struggles with (opposition to)enemies in sensible and noetic nations.

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. UNORIGINATE (lit: does not come into being) is that before whose essential existence, there is none among beings has been previously thought [epinoia].

ἀγένητόν ἐστιν οὗ κατ’ οὐσίαν ὑπάρχοντος οὐδὲν προεπινενόηται τῶν ὄντων [FP 01.1.0]


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

6.6

 

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


Circumcision: KG 4.12KG 5.83KG 6.7; See especially notes on KG 6.66 for the second circumcision; by the words of Christ.

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.

6.7

 

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


See notes on KG 5.8 and  KG 1.90 for Evagrius use of sixth, seventh and eighth days and years as spiritual and eschatological allegory.  Circumcision: KG 4.12KG 5.83KG 6.6;  See especially notes on KG 6.66 for the second circumcision; by the words of 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.

6.08

 

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


Sch. 7 in Ps 9.18 7. Just as Paradise is the training-school of the  just, so also hell is the house of correction [punishment] for sinners.

Sch. 7 in Ps 9.18(1). 7.  ὡσπερ ὁ παράδεισος τῶν δικαίων ἐστὶν παιδευτήριον, οὕτως ὁ ᾅδης τῶν ἁμαρτωλῶν ἐστι κολαστήριον. (cf. PG 12.1189)


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.

6.10

 

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.


On triad and hexad: Prayer, Prol 3.

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.


On triad and tetrad: Prayer, Prol 3.

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 numerical; 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.

6.14

 

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.


Here, as in KG 4.18, Evagrius (controversially) distinguishes between Christ and the Word of God. He employs an awkward definition of Christ both here and four times in the Scholia on Psalms: Christ isthe Lord who, with God the Word, has come among [us],(Sch 7 On Ps 44.8(2-3); Sch 4 On Ps 88.7(2)Sch 10 On Ps 104.15; Sch 2 On Ps 118.3). In this kephalaion the distinction between Christ and the Divine Word is formulated with regard to essential  knowledge of God as Trinity, evidently in consequence of his distinction in the preceding four kephalaia (KG 10-13) to  between mathematical number-theory and God as Trinity.  Since Evagrius played an active role at the Council in Constantinople in 381 where the homoousion was reasserted he is obliged to affirm that Christ is connatural with the Fatherand is essential knowledge: However with regard to the Trinity Christ is paradoxically described here as neither connatural nor essential knowledge. The incompatibility of these assertions with the later christological definitions at Ephesus and Chalcedon undoubtedly played a role in Evagrius' condemnation..For Evagrius' attempt to nuance his formula, see note on 6.16 below.

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.

6.15

 

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.


Sch 20 On Ps 9.16; Cf. Sch 14 On Ps 21.29. Sch 1 On Ps 92.1; Sch 118 On Prov

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.

6.16

 

VI,16. CHRIST is he who has shone forth upon us, from essential knowledge and from incorporeal and corporeal nature: and [any]one who says “two Christs” or “two Sons” is like one who calls the sage and wisdom two sages or two wisdoms.


As noted elsewhere, one of Evagrius' favorite christological definitions is: Christ the Lord “who, with the divine word, has come among us,” (cf notes on, 4.21 and 4.18; 6.14; cf. Sch 11 On Ps 88.21.2). This formula suggests a distinction between “Christ” and the Word of God, the Second Person of the Trinity.  In this kephalaion Evagrius appears to correct such a potentially-heretical distinction by emphasizing that he does not assert  “two Sons” or “two Christs”.

Χριστός ἐστιν ὁ ἐξ οὐσιώδους γνώσεως καὶ ἀσωμάτου καὶ σωματικῆς φύσεως ἡμῖν ἐπιφανείς· ὁ δὲ λέγων δύο Χριστοὐς, ἢ δύο υἱούς, ὅμοιός ἐστι τῷ λέγοντι τὴν σοφίαν καὶ τὸν σοφὸν δύο σοφοὺς καὶ δύο σοφίας [FP 40.1.0]


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.

6.17

 

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


Cf Prak 56; Gnost 44; Schol.189 On Prov 19.4.

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

6.18

 

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.


Evagrius asserts that Christ existed incorporeally before the Incarnation and that from His (eternal) birth, the Word of God was “in Him.” Although he thus rejects the assertion (attributed to Arius) that “there was when He (Christ) was not,.” (Anath 1, Nicaea, 325)  the doctrine of Christ's pre-existent soul (or nous) will be condemned in the Anathemas Against Origen of 543 and 553 (Anath. 2-3 of 543; 7-9 of 553). For an allegory of the genesis of Christ cf. KG 6.39.

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.]

6.19

 

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


cf. Sch 2 in ps 113:4: For if those in heaven rejoice at one sinner who repents (Lk 15.10), how much more at the myriad that journey from vice to virtue, and from ignorance to knowledge of God? On creation(s) and fall (movement/kinesis): cf. KG 1.10 & note; 1.50; 1.51; 3.22; 6.20; 6.85.  On apokatastasis: cf. notes on KG 1.40; 3.9;

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


εἰ γὰρ χαίρουσιν οἱ ἐν τοῖς οὐρανοῖς ἐπὶ ἑνὶ μετανοοῦντι, πόσῳ μᾶλλον ἐπὶ τοσαύταις μυριάσιν ὁδευούσαις ἀπὸ κακίας πρὸς ἀρετὴν, καὶ ἀπὸ ἀγνωσίας ἐπὶ γνῶσιν Θεοῦ. [Vg754] Sch 2 in ps 113:4

6.20

 

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, shepherd, 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.


On creation(s) and fall (movement/kinesis): cf. KG 1.10 & note; 1.50; 1.51; 5.24; 3.226.19; 6.20; 6.85. On names and titles: cf. KG 2.24. In the eschaton God will not be known by modes KG 1.17. Depending on the particular state of each reasoning being, Christ as judge will appear with the title (epinoia) of physician (Sch 9 On Ps 106.20, Sch 9 On Ps 106.20), father, mother (Sch 210 On Prov 20.9), justice, wisdom (Sch 4 On Ps 135.23) or purifying fire (Sch 23 On Ps 138.28):cf. KG 6.57:

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.

6.21

 

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


Adapted from Sch 184 On Prov. 18.16 and  Sch 1 in Ps 138.2. Seat is the best state of the reasoning soul, according to which it becomes hard to move towards vice.” Cf. Thoughts/Peri Log 15; Sch 99 On Prov 8.3.

 ἀρετή ἐστιν ἕξις ἀρίστη λογικῆς ψυχῆς, καθʼ ἣν δυσκίνητος γίνεται πρὸς κακίαν [FP 03.1.0]


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


cf. Sch 1 in Ps 138.2: καθέδρα ἐστὶν ἕξις ἀρίστη λογικῆς ψυχῆς, καθ' ἣν δυσκίνητος γίνεται πρὸς κακίαν· ἔγερσίς δέ ἐστιν ἀπὸ τῶν αἰσθητῶν πραγμάτων ἐπὶ τὰ νοητὰ μετάβασις.


[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.


Cf Gnost. 4; Prak 2.

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.

6.24

 

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.


Cf. KG 1.11. 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. cf KG 2.74; 3.65. On (providential) spiritual ascent mediated by: (1) angels (Sch 7 On Ps 16.13(2-3); Sch 38 On Eccl 5.7-11; and (2) every rank of reasoning being in varied worlds to those below them (KG 6.76).

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.

6.25

 

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 bodies of demons are very cold, similar to ice.


Peri.Log (Thoughts) 32 and 33. On cold, frozen demons: KG 2.51; KG 1.68;

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}.

6.26

 

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.

6.27

 

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). [Sch 6 On Ps 85.9]

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.

 Εἰ πάντα τὰ ἔθνη ἥξει καὶ προσκυνήσει τὸ ὄνομα Κυρίου, ἥξει δηλονότι καὶ τὰ ἔθνη τὰ τοὺς πολέμους θέλοντα· εἰ δὲ τοὕτω πᾶσα ἄρα φύσις λογικὴ προσκυνήσει ἐνώπιον Κυρίου, ἔπειτα δὲ καὶ δοξάσει τὸ ὄνομα αὐτοῦ, ὅπερ σημαίνει τὸν ἐν αὐτῷ ὑπάρχοντα Πατέρα.  [Sch 6 On Ps 85.9]

 

 

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.

6.30

 

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.

γεννητὸν ἐστὶ τὸ ἔκ τινος ὡς ἐκ πατρὸς γεννηθἐν· γεννητὸν δὲ τὸ ἔκ τινος ὡς δημιουργοῦ ποιηθέν [FP 08.3.0]


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).

γεννητὸν ἐστὶ τὸ ἔκ τινος ὡς ἐκ πατρὸς γεννηθἐν· γεννητὸν δὲ τὸ ἔκ τινος ὡς δημιουργοῦ ποιηθέν [FP 08.3.0]


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.


Sch 118 On Prov 10.3; cf Sch 20 On Ps 9.16;  Sch 14-15 On Ps 21.29; Sch 1 On Ps 92.1; (Great) Letter Melania 22-24

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

6.34

 

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.


Cf. Prak 24, 76 On (providential) spiritual ascent mediated by: (1) angels (Sch 7 On Ps 16.13(2-3); Sch 38 On Eccl 5.7-11.

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.

6.36

 

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 ?


Sch 25 On Eccl 4.4; Letter27.

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.

6.37

 

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.


Cf. Antirrhetikos 2.50; 8.1; .

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. Noetic CROSS is voluntary mortification of the body, which perfects the chastity of Christ.


Cf Sch 2 On Ps 109.32.

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

6.39

 

VI,39. The BIRTH of [a] christ [lit. annointed one] is the rebirth of our inner man, which the Christ has built like a good house-builder, founding it on the chief [corner-]stone (cf.Ps 118.22, cf. Mt 21.42; Mk 12.10; Lk 20.17; Ac 4.11;1Pt 2.7) of the house of his body (Eph 2.19-22).


Cf Sch 2 On Ps 109.32. Here Evagrius allegorizes as an analogy, probably of baptism the  “genesis of Christ of which he wrote dogmatically in KG 6.18.

γέννησις Χριστοῦ ἐστιν ἀναγέννησις τοῦ ἔσω ἡμῶν ἀνθρώπου, ὃν ὁ Χριστὸς ὡς ἀγαθὸς οἰκοδόμος ἐπὶ τὸν ἀκρογωνιαῖον αὐτοῦ λίθον ἐν τῇ τοῦ σώματος αὐτοῦ οἰκοδομῇ θεμελιώσας ἐπῳκοδόμησεν [FP 10.1.0]


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

 

 

VI,40. CRUCIFIXION of [a] christ is the mortification of our old man (Eph.4.22) the annulling of the sentence leveled against us and a release that restores to life. (cf. Col. 2.14)


On putting off the “old man”: Sch 3 On Ps 44.4(1); Sch 13 On Ps 72.20; Sch 14 On Ps 77.34; Sch 6 On Ps 102.5; Sch 1 On Ps 149.1; Thoughts/Peri Log 39. Sch 20 on Ps 36.

σταύρωσίς ἐστι Χριστοῦ νέκρωσις τοῦ παλαιοῦ ἡμῶν ἀνθρώπου, ἢ καὶ λύσις τῆς ἡμῶν κατακρίσεως, καὶ ἐγκατάλειψις εἰς ζωὴν ἐπανάγουσα   [FP 35.1.056]


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 thumikon (irascible).


Cf. Ad.Mon. 8; Thoughts/Peri Log. 23

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

 

 

VI,42. DEATH of [a] christ is the mystical energy that raises up to aeonic life those who have hoped in this life.


Cf. Thoughts/Peri Log 38

θάνατός ἐστι Χριστοῦ ἐνέργεια μυστικὴ τοὺς ἠλπικότας ἐν τῇ ζωῇ ταύτῃ πρὸς τὴν αἰώνιον ζωὴν ἐπανάγουσα [FP 15.1.0]


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

6.43

 

VI,43. THE providence of God

accompanies free will;

but his judgment

considers the order of the logikoi.


On the logos of providence see the note to KG 4.89 and KG 6.76.

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.


Cf. KG 1.38; 2.35; Gnost 19.

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

6.45

 

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 and Knower has passed on to us that in [the first world] all worlds will be accomplished.

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

6.46

 

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


Sch 2 On Ps 32.2(1); Sch 5 On Ps 56.9; Sch 2 On Ps 91.4; Sch 2 On Ps 107.3(1); Sch 2 On Ps 150.3(2)

κιθάρα ἐστὶ ψυχὴ πρακτικὴ ὑπὸ τῶν ἐντολῶν Κυρίου [Χριστου] κινουμένη [FP 18.1.0]


6,46. Κιθάρα ἐστὶ ψυχὴ πρακτικὴ ὑπὸ τῶν ἐντολῶν τοῦ Χριστου κινουμένη, Sch 2 In Ps 91 4 , PG 12.1552D (cf also Sch 2 In Ps 32.2(1), 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.

6.48

 

VI,48. THE psalter[y] [i.e.harp or psalter] is the pure nous  moved by spiritual knowledge.


Sch 2 On Ps 32.2(1); Sch 5 On Ps 56.9; Sch 2 On Ps 91.4; Sch 2 On Ps 107.3(1); cf. Thoughts/Peri Log. 17.

ψαλτήριον ἐστι νοῦς καθαρὸς ὑπὸ πνευματικῆς κινούμενος γνώσεως [FP 42.1.0]


6,48 ψαλτήριον δὲ νοῦς καθαρὸς ὑπὸ πνευματικῆς κινούμενος γνώσεως. Sch 2 In Ps 91 4 ,PG 12.1552D (cf also sch 3 In Ps 32.2(2), PG 12.304C)

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

6.49

 

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.


Egyptians=vice (Sch 19 in ps 67.32); courts of Lord=contemplation of bodies (Sch 1 in ps 83:3); Egypt=vices (Sch 3 in ps 135:6);  Bolts [of gates[ of Jerusalem=praktike virtues - of Zion, Trinitarian faith; ( Sch 1 in ps 147:2(1); (Cities of Judah=reasoning souls (Sch 23 on Ps 68.36); What [are] Jerusalem above and the Zion from which the Christ is said to come  (Sch. 5 in Ps 118.7); Zion=God the Father (Sch 6 in Ps 13.7.1)

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.


Sch 19 in ps 67.32Sch 3 in ps 135:6; Sch 1 in ps 83:3; Sch 1 in ps 147:2(1); Sch 23 on Ps 68.36Sch. 5 in Ps 118.7

6.50

 

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)


Sch 101 On Prov 8.10-11; Sch 28 On Eccl 4.8. cf. Prak 89; Gnost 44. cf Sch 6 On Ps 110.10(1); Sch 8 On Prov 1.13; Sch 30 On Prov 3.15.

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.

6.52

 

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.


Cf. Eulogius 32; Prak 43; Letter 41.4;

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.

6.53

 

VI,53. Noetic ARROW is the thought is constituted by the passible part of the soul.


Arrow is the impassioned [tempting-] thought; quiver [is] the worst habit, filled with impure [tempting-] thoughts. Evagrius, Sch 2 on ps 10.2; cf. Ad Mon 70. Of the armor of the Spirit St. Paul's describes in Eph 6.17-18 (breastplate, shield, sword, helmet against arrows/darts of he enemy, cf. Sch 9 On Prov 1.13), Evagrius defines the sword in KG 5.28 and in KG 6.6, the shield in KG 5.31, and the helmet in KG 5.34

βέλος ἐστὶ νοητὸν τὸ πρῶτον ἐκ τοῦ παθητικοῦ μέρους τῆς ψυχῆς συνιστάμενον νόημα [FP 08.2.0]


sch 2 in ps 10.2.. 2´. βέλος ἐστὶν ἐμπαθὴς λογισμὸς, φαρέτρα δὲ ἕξις χειρίστη λογισμῶν ἀκαθάρτων πεπληρωμένη. [=PG 3(2) 12.1197]


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 noetic that it is no longer united to the logismos that comes from the passible part of the soul.


Cf Schol 5 On Prov 1.7.

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.

6.57

 

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.


Depending on the particular state of each reasoning being, Christ as judge will appear with the title (epinoia) of physician (Sch 9 On Ps 106.20, Sch 9 On Ps 106.20), father, mother (Sch 210 On Prov 20.9), justice, wisdom (Sch 4 On Ps 135.23) or purifying fire (Sch 23 On Ps 138.28).

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

6.58

 

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.

6.59

 

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.


The logos of providence concerns both the current embodied state of the logikoi and their progress. Thus providence both precedes and follows judgment. Cf. note on KG 4.89; 6.43, 6.75, 6.76, 6.86.

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

 

 

VI,60. A STERILE [one] is the nous  deprived of spiritual teaching, or [the nous] which lacks spiritual seeds sown for the Holy Spirit.


Cf Sch 3 On Ps 147.3

ἄγονος ἐστι νοῦς πνευματικῆς διδασκαλίας ἐστερημένος· ἢ νοῦς ἀπορῶν πνευματικῶν σπερμάτων σπειρομένων εἰς τὸ πνεῦμα τὸ ἅγιον [FP 08.1.0]


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 Samuel is not dead but alive. [Syr S1: like Abraham and Isaac and Jacob] (cf. Mt.22.32, Mk 12.27, Lk 20.38)

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.


εἰ ὁ θεὸς “οὐκ ἔστιν θεὸς νεκρῶν ἀλλὰ ζώντων”, κατὰ δὲ Μωυσέα τὸν ἅγιον οἱ ἐγγαστρίμυθοι τοὺς νεκροὺς ἐρωτῶσιν, ἡ τοῦ Σαοὺλ ἐγγαστρίμυθος οὐ τὸν Σαμουήλ ἀνήγαγεν ἐκ νεκρῶν, εἴπερ μὴ νεκρὸς ἀλλὰ ζῶν ἐστιν Σαμουήλ.

Fragm. of Keph Gnost preserved in scholia on the Octateuch

 

 

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


Cf. Sch 8 On Ps 30.13

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.


Cf. KG 4.47. Cf Thoughts/Peri Log 19; Prayer 146. On anger that blinds the nous: Cf. Prak 23; 24; 62; 63; Gnost 5; Sch 4 On Ps 6.8(1);Sch 6 On Ps 30.10; Eulogius 5; 7; 17; Thoughts/Peri/Log 42; Skemm 23; 24

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 noetic 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.


Schol 6 On Ps 39 11-12; Schol 12 On Prov 1.20; Schol 99 On Prov. 8.3. Cf KG 4.64

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. MYSTERY is the spiritual contemplation that eludes the grasp of the many.

μυστήριόν ἐστι θεωρία πνευματικὴ τὴν τῶν πολλῶν κατάληψιν διαφεύγουσα [FP 20.1.0]


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

6.66

 

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


Cf. Thoughts/Peri.Log 19.and 35, Letter 4.5.Circumcision: KG 4.12KG 5.83KG 6.6KG 6.7  Origen devotes Homily 26 on Joshua to the stone knife/sword that is the word of God by which Jesus effects a second circumcision (Hom.Josh,6.2b), that circumcises from every uncleanness, cuts back impurities, separates vices from those who hear, and removes each thing by which the strength of the mind [vis mentis] and natural efficiency is covered over (Hom Josh 26.2)

μάχαιρά ἐστι πετρίνη διδασκαλία τοῦ σωτήρος ἡμῶν Χριστοῦ τὸν ὑπὸ τῶν παθῶν καλυπτόμενον νοῦν δογματικῶς περιτέμνουσα [FP 22.1.0]


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


Cf. Jus.Mart. Dial Tryp Christ effects a second circumcision by the knives of stone (δευτέραν περιτομὴν μαχαίραις πετρίναις )[..].from the error of the world (ἀπὸ τῆς πλάνης τοῦ κόσμου 113:6.1) ‘by the knives of stone - which are the words [of the Lord Jesus].(τοὺς λόγους αὐτοῦ [...]δευτέραν περιτομὴν πετρίναις μαχαίραιςῃ) 113.7.1]

 

 

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.

6.68

 

VI,68.SUBJECTION” is the consent of the will of the reasoning nature with a view to the knowledge of God. [Sch. 4 In Ps 36.7]

ὑποταγή ἐστι φύσεως λογικῆς ἡ πρὸς τὴν γνῶσιν τὴν τοῦ Θεοῦ ἑκούσιος συγκατάθεσις [FP 38.1.0]


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.

6.69

 

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.

6.70

 

VI,70.SUBJECTION” is the debility of reasoning nature that cannot cross the limits of its rank; for thus, he has subjected all [things] under his feet (Ps. 8.6), according to of Paul (1Cor 15:27).


cf Sch 118 On Prov 10.3; Sch 20 On Ps 9.37; Sch 14-15 On Ps 21.29; Sch 1 On Ps 92.1.

ὑποταγή ἐστιν ἀδυναμία φύσεως λογικῆς μὴ ὑπερβαινούσης τοὺς τῆς οἰκείας κατὰστάσεως ὅρους· οὕτω γὰρ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ κατὰ τὸν Παῦλον [FP 38.2.0]


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.

6.71

 

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


Cf. KG 6.3 on sensible and noetic nations.  Here the emphasis is on struggle against corporeal and spiritual enemies.

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

6.72

 

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.

6.73

 

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.

6.74

 

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);


On Christ as judge: KG 1.651.75; [1.82]; 2.59; 2.75; 2.77 last jud; 2.84 enigmatic; 3.2; 3.40 & 3.66; cf Sch 3 On Ps 49.4.  On the last trumpet;   6.20; 6.74; 3.68?.  On the last judgment and divine ”forbearance made known in those who strive: 2.59; 2.75; 2.77.

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}

6.75

 

VI,75. THE first knowledge that is in the logikoi is that of the Blessed Trinity; then there took place the movement of freedom, the beneficial providence and the non-abandonment, and then the judgment, 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.


Evagrius offers a chiastic depiction that contrasts the descending stages of, primordial creation and fall with the stages of spiritual ascent and reunion with God.  Thus the sequence [A1, Knowledge of the Trinity; B1 freedom/movement/fall; C1 providence; D1 (1st) Judgment] is joined in chiasm to the sequence: [D2 Freedom/asceticsm/ascent; C2 providence; B2, (2nd and subsequent) judgment(s); A2 Restored union with God.  The last sentence of the kephalaion is obscure.  It may be the (trivial) observation that D1, the first judgment and bestowal of bodies on the logikoi, occurs between C1, the providence that precedes it, and D2, the freedom for asceticism that follows it   However this comment may also be Evagrius’ attempt to place Christ the Judge more explicitly in  scheme of cosmic history (cf.the preceding kephalaion, 6.74) by pointing to Christ’s role as the one whose judgments facilitate re-ascent of the fallen logikoi.

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.

6.76

 

VI,76. IFHe 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.


On the logos of providence see KG 6.43 and note to KG 4.89.

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 come with 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.

6.78

 

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

6,78. [413] Αντισον σωματος εστι το κρασει ισον αυτωι.[ΣΣ2]

 

 

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.[Σ ̔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.

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

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

6.83

 

VI,83. IT is said that the nous sees 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.


The nous is changed by what it contemplates (KG 2.83) and must therefore avoid contemplating whatever is against nature (KG 3.59), thus diverting it from its true origin (KG 1.50; 6.20; 6.85) and destiny (KG 3.9).

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. σ2]

 

 

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)


Most of text with explicated verse in Sch 72 On Eccl 11.10(1-2)

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.[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.

6.85

 

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.


Cf  KG 1.50; 1.51; 3.22; 5.24; 6.19; 6.20; The  part of the soul subject to passion (epithumetikon) was not part of the original creation of reasoning beings (cf. note on KG 1.10). Rather, it is part of corporeal nature bestowed after the fall (movement/kinesis) as an aid to spiritual progress and final restoration (apokatastasis: cf. KG 3.9 & note).

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.

6.86

 

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 fears, and they make others return to virtue though blows.


Angels “instruct” humans and minister divine providence: Prak 24; Sch 163 On Prov 17.17; Sch 189 On Prov. 19.4; Sch 7 On Ps 16.13(2-3); Sch 38 On Eccl 5.7-11; Sch 7 On Ps 15.7.

Οἱ ἅγιοι ἄγγελοι τοὺς μὲν λόγῳ παιδεύουσιν, τοὺς δὲ δι’ ἐνυπνίων ἐπιστρέφουσιν, τοὺς δὲ νυκτερινοῖς σωφρονίζουσιν φόβοις καὶ ἄλλους πληγαῖς πρὸς τὴν ἀρετὴν ἐπανάγουσιν. Géhin1996

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.

6.88

 

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)


For the role of stars (holy powers) in chastising the negligent see also  KG 4.29. For their role in enlightening the ignorant: KG 3.5KG 3.62 and 3.84; For variations in the luminosity of stars KG 3.37 and KG 4.31.  Note that in the S1 tradition all suggestion that stars are intelligent or helpers: has been deleted. This doctrine had been condemned in the Anathemas Against Origen: Anath. 6 (of 10) of 543 and Anath, 3 (of 15) of 553.

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.


[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”

 

 

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.

6.90

 

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.


Sch 164 On Prov 17.17. The acquisition of wisdom and spiritual knowledge enables each rank of the logikoi to assist those below: cf. KG 6.76; 6.86 (text and note) ; Prak 24; 76; 100; Gnost 50.

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

 

 

 

   
   

 

   
   
   
   

 


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