The Stromata (Book VI)

ΚΛΗΜΕΝΤΟΣ ΣΤΡΩΜΑΤΕΩΝ Ε

Chapter 10.

The Gnostic Avails Himself of the Help of All Human Knowledge

For to him knowledge (gnosis) is the principal thing. Consequently, therefore, he applies to the subjects that are a training for knowledge, taking from each branch of study its contribution to the truth. Prosecuting, then, the proportion of harmonies in music; and in arithmetic noting the increasing and decreasing of numbers, and their relations to one another, and how the most of things fall under some proportion of numbers; studying geometry, which is abstract essence, he perceives a continuous distance, and an immutable essence which is different from these bodies. And by astronomy, again, raised from the earth in his mind, he is elevated along with heaven, and will revolve with its revolution; studying ever divine things, and their harmony with each other; from which Abraham starting, ascended to the knowledge of Him who created them. Further, the Gnostic will avail himself of dialectics, fixing on the distinction of genera into species, and will master the distinction of existences, till he come to what are primary and simple.

^10.80.1 Κατ΄ ἐπακολούθημα τοίνυν καὶ τοῖς εἰς γνῶσιν γυμνάζουσιν αὐτὸν προσανάκειται͵ παρ΄ ἑκάστου μαθήματος τὸ πρόσφορον τῇ ^10.80.2 ἀληθείᾳ λαμβάνων͵ τῆς μὲν οὖν μουσικῆς τὴν ἐν τοῖς ἡρμοσμένοις ἀναλογίαν διώκων͵ ἐν δὲ τῇ ἀριθμητικῇ τὰς αὐξήσεις καὶ μειώσεις τῶν ἀριθμῶν παρασημειούμενος καὶ τὰς πρὸς ἀλλήλους σχέσεις καὶ ὡς τὰ πλεῖστα ἀναλογίᾳ τινὶ ἀριθμῶν ὑποπέπτωκεν͵ ἐν δὲ τῇ γεω μετρικῇ οὐσίαν αὐτὴν ἐφ΄ ἑαυτῆς θεωρῶν καὶ ἐθιζόμενος συνεχές τι διάστημα νοεῖν καὶ οὐσίαν ἀμετάβλητον͵ ἑτέραν τῶνδε τῶν σωμά ^10.80.3 των οὖσαν· ἔκ τε αὖ τῆς ἀστρονομίας γῆθεν αἰωρούμενος [τε] τῷ νῷ συνυψωθήσεται οὐρανῷ καὶ τῇ περιφορᾷ συμπεριπολήσει͵ ἱστο ρῶν ἀεὶ τὰ θεῖα καὶ τὴν πρὸς ἄλληλα συμφωνίαν͵ ἀφ΄ ὧν ὁρμώ ^10.80.4 μενος Ἀβραὰμ εἰς τὴν τοῦ κτίσαντος ὑπεξανέβη γνῶσιν. ἀλλὰ καὶ τῇ διαλεκτικῇ προσχρήσεται ὁ γνωστικός͵ τὴν εἰς εἴδη τῶν γενῶν ἐκλεγόμενος διαίρεσιν͵ καὶ τὴν τῶν ὄντων προσήσεται διάκρισιν.

But the multitude are frightened at the Hellenic philosophy, as children are at masks, being afraid lest it lead them astray. But if the faith (for I cannot call it knowledge) which they possess be such as to be dissolved by plausible speech, let it be by all means dissolved, and let them confess that they will not retain the truth. For truth is immoveable; but false opinion dissolves. We choose, for instance, one purple by comparison with another purple. So that, if one confesses that he has not a heart that has been made right, he has not the table of the money-changers or the test of words. And how can he be any longer a money-changer, who is not able to prove and distinguish spurious coin, even offhand?

^10.80.5 μέχρις ἂν τῶν πρώτων καὶ ἁπλῶν ἐφάψηται. οἱ πολλοὶ δὲ καθάπερ οἱ παῖδες τὰ μορμολυκεῖα͵ οὕτως δεδίασι τὴν Ἑλληνικὴν φιλοσοφίαν͵ ^10.81.1 φοβούμενοι μὴ ἀπαγάγῃ αὐτούς. εἰ δὲ τοιαύτη παρ΄ αὐτοῖς ἐστιν ἡ πίστις (οὐ γὰρ ἂν γνῶσιν εἴποιμι)͵ ἵνα λυθῇ πιθανολογίᾳ͵ λυθήτω͵ διὰ τούτου μάλιστα ὁμολογούντων οὐχ ἕξειν τὴν ἀλήθειαν· ἀνίκητος γάρ͵ φησίν͵ ἡ ἀλήθεια͵ ψευδοδοξία δὲ καταλύεται. αὐτίκα πορφύραν ^10.81.2 ἐξ ἀντιπαραθέσεως ἄλλης πορφύρας ἐκλεγόμεθα. ὥστ΄ εἴ τις ὁμο λογεῖ καρδίαν μὴ ἔχειν διηρθρωμένην͵ τράπεζαν οὐκ ἔχει τὴν τῶν ἀργυραμοιβῶν οὐδὲ μὴν τὸ κριτήριον τῶν λόγων. καὶ πῶς ἔτι τρα πεζίτης οὗτος͵ δοκιμάσαι μὴ δυνάμενος καὶ διακρῖναι τὸ ἀκίβδηλον ^10.81.3 νόμισμα τοῦ παραχαράγματος;

Now David cried, The righteous shall not be shaken for ever; neither, consequently, by deceptive speech nor by erring pleasure. Whence he shall never be shaken from his own heritage. He shall not be afraid of evil tidings; consequently neither of unfounded calumny, nor of the false opinion around him. No more will he dread cunning words, who is capable of distinguishing them, or of answering rightly to questions asked. Such a bulwark are dialectics, that truth cannot be trampled under foot by the Sophists. For it behooves those who praise in the holy name of the Lord, according to the prophet, to rejoice in heart, seeking the Lord. Seek then Him, and be strong. Seek His face continually in every way. For, having spoken at sundry times and in various manners, (Hebrews 1:1) it is not in one way only that He is known.

κέκραγεν δὲ ὁ Δαβίδ· ὅτι εἰς τὸν αἰῶνα οὐ σαλευθήσεται δίκαιος· οὔτ΄ οὖν ἀπατηλῷ λόγῳ οὐδὲ μὴν πεπλανημένῃ ἡδονῇ͵ ὅθεν οὐδὲ τῆς οἰκείας κληρονομίας σαλευθή ^10.81.4 σεται. ἀπὸ ἀκοῆς ἄρα πονηρᾶς οὐ φοβηθήσεται. οὔτ΄ οὖν διαβολῆς κενῆς οὐδὲ μὴν ψευδοδοξίας τῆς περὶ αὑτόν͵ ἀλλ΄ οὐδὲ τοὺς πανούρ γους δεδίξεται λόγους ὁ διαγνῶναι τούτους δυνάμενος [ἢ] πρός τε τὸ ἐρωτᾶν ὀρθῶς καὶ ἀποκρίνασθαι· οἷον θριγκὸς γάρ ἐστι διαλε κτική͵ ὡς μὴ καταπατεῖσθαι πρὸς τῶν σοφιστῶν τὴν ἀλήθειαν. ^10.81.5 ἐπαινουμένους γὰρ χρὴ ἐν τῷ ὀνόματι τῷ ἁγίῳ τοῦ κυρίου κατὰ τὸν προφήτην εὐφραίνεσθαι τὴν καρδίαν ζητοῦντας τὸν κύριον. ^10.81.6 ζητήσατε οὖν αὐτὸν καὶ κραταιώθητε͵ ζητήσατε τὸ πρόσωπον αὐτοῦ διὰ παντὸς παντοίως. πολυμερῶς γὰρ καὶ πολυτρόπως λαλήσας οὐχ ἁπλῶς γνωρίζεται.

It is, then, not by availing himself of these as virtues that our Gnostic will be deeply learned. But by using them as helps in distinguishing what is common and what is peculiar, he will admit the truth. For the cause of all error and false opinion, is inability to distinguish in what respect things are common, and in what respects they differ. For unless, in things that are distinct, one closely watch speech, he will inadvertently confound what is common and what is peculiar. And where this takes place, he must of necessity fall into pathless tracts and error.

^10.82.1 Οὔκουν ὡς ἀρεταῖς ταύταις συγχρώμενος ἡμῖν ὁ γνωστικὸς πο λυμαθὴς ἔσται͵ ἀλλὰ συνεργοῖς τισι͵ κἀν τῷ διαστέλλειν τά τε κοινὰ καὶ τὰ ἴδια προσήσεται τὴν ἀλήθειαν· ἔστι γὰρ πάσης πλάνης καὶ ψευδοδοξίας αἴτιον τὸ μὴ δύνασθαι διακρίνειν͵ πῇ τε ἀλλήλοις τὰ ^10.82.2 ὄντα κοινωνεῖ καὶ πῇ διενήνοχεν. εἰ δὲ μὴ κατὰ τὰ διωρισμένα τις τὸν λόγον ἐφοδεύοι͵ λήσεται συγχέας τά τε κοινὰ καὶ τὰ ἴδια͵ τού ^10.82.3 του δὲ γινομένου εἰς ἀνοδίαν καὶ πλάνην ἐμπίπτειν ἀναγκαῖον.

The distinction of names and things also in the Scriptures themselves produces great light in men’s souls. For it is necessary to understand expressions which signify several things, and several expressions when they signify one thing. The result of which is accurate answering. But it is necessary to avoid the great futility which occupies itself in irrelevant matters; since the Gnostic avails himself of branches of learning as auxiliary preparatory exercises, in order to the accurate communication of the truth, as far as attainable and with as little distraction as possible, and for defence against reasonings that plot for the extinction of the truth. He will not then be deficient in what contributes to proficiency in the curriculum of studies and the Hellenic philosophy; but not principally, but necessarily, secondarily, and on account of circumstances. For what those labouring in heresies use wickedly, the Gnostic will use rightly.

ἡ διαστολὴ δὲ τῶν τε ὀνομάτων τῶν τε πραγμάτων κἀν ταῖς γραφαῖς αὐταῖς μέγα φῶς ἐντίκτει ταῖς ψυχαῖς· ἀναγκαῖον γὰρ ἐπακούειν τῶν τε πλείονα σημαινουσῶν λέξεων καὶ τῶν πλειόνων͵ ὅταν ἕν τι ση ^10.82.4 μαίνωσιν· ὅθεν καὶ τὸ ὀρθῶς ἀποκρίνεσθαι περιγίνεται. τὴν πολλὴν δὲ ἀχρηστίαν παραιτητέον͵ ἀπασχολοῦσαν περὶ τὰ μηδὲν προσήκοντα͵ οἱονεὶ δὲ συναιτίοις προγυμνάσμασιν εἴς τε τὴν ἀκριβῆ παράδοσιν τῆς ἀληθείας͵ ὅσον ἐφικτόν͵ καὶ ἀπερίσπαστον συγχρωμένου τοῖς μαθή μασι τοῦ γνωστικοῦ καὶ εἰς προφυλακὴν τῶν κακοτεχνούντων λόγων ^10.83.1 πρὸς ἐκκοπὴν τῆς ἀληθείας. οὐκ ἀπολειφθήσεται τοίνυν τῶν προ κοπτόντων περὶ τὰς μαθήσεις τὰς ἐγκυκλίους καὶ τὴν Ἑλληνικὴν φιλοσοφίαν͵ ἀλλ΄ οὐ κατὰ τὸν προηγούμενον λόγον͵ τὸν δὲ ἀναγκαῖον καὶ δεύτερον καὶ περιστατικόν· οἷς γὰρ ἂν πανούργως χρήσωνται οἱ κατὰ τὰς αἱρέσεις πονούμενοι͵ τούτοις ὁ γνωστικὸς εἰς εὖ καταχρή ^10.83.2 σεται.

Therefore the truth that appears in the Hellenic philosophy, being partial, the real truth, like the sun glancing on the colours both white and black, shows what like each of them is. So also it exposes all sophistical plausibility. Rightly, then, was it proclaimed also by the Greeks:— Truth the queen is the beginning of great virtue.

μερικῆς οὖν τυγχανούσης τῆς κατὰ τὴν Ἑλληνικὴν φιλοσοφίαν ἐμφαινομένης ἀληθείας͵ ἡ τῷ ὄντι ἀλήθεια͵ ὥσπερ ἥλιος ἐπιλάμψας τὰ χρώματα καὶ τὸ λευκὸν καὶ τὸ μέλαν͵ ὁποῖον ἕκαστον αὐτῶν͵ διαδείκνυσιν͵ οὕτως δὲ καὶ αὐτὴ πᾶσαν ἐλέγχει σοφιστικὴν πιθανο ^10.83.3 λογίαν. εἰκότως ἄρα προαναπεφώνηται καὶ τοῖς Ἕλλησιν· ἀρχὰ μεγάλας ἀρετᾶς͵ ὤνασσα ἀλήθεια.

Chapter 11.

The Mystical Meanings in the Proportions of Numbers, Geometrical Ratios, and Music

As then in astronomy we have Abraham as an instance, so also in arithmetic we have the same Abraham. For, hearing that Lot was taken captive, and having numbered his own servants, born in his house, 318 (τιὴ), he defeats a very great number of the enemy.

^11.84.1 Καθάπερ οὖν ἐπὶ τῆς ἀστρονομίας ἔχομεν ὑπόδειγμα τὸν ^11.84.2 Ἀβραάμ͵ οὕτως ἐπὶ τῆς ἀριθμητικῆς τὸν αὐτὸν Ἀβραάμ. ἀκούσας γὰρ ὅτι αἰχμάλωτος ἐλήφθη ὁ Λώτ͵ τοὺς ἰδίους οἰκογενεῖς τιη ἀριθμήσας καὶ ἐπεξελθὼν πάμπολυν ἀριθμὸν τῶν πολεμίων χειροῦται.

They say, then, that the character representing 300 (τ) is, as to shape, the type of the Lord’s sign, and that the Iota and the Eta indicate the Saviour’s name (ιὴ) ; that it was indicated, accordingly, that Abraham’s domestics were in salvation, who having fled to the Sign and the Name became lords of the captives, and of the very many unbelieving nations that followed them.

^11.84.3 φασὶν οὖν εἶναι τοῦ μὲν κυριακοῦ σημείου τύπον κατὰ τὸ σχῆμα τὸ τριακοσιοστὸν στοιχεῖον͵ τὸ δὲ ἰῶτα καὶ τὸ ἦτα τοὔνομα σημαί ^11.84.4 νειν τὸ σωτήριον· μηνύεσθαι τοίνυν τοὺς Ἀβραὰμ οἰκείους εἶναι κατὰ τὴν σωτηρίαν͵ τοὺς τῷ σημείῳ καὶ τῷ ὀνόματι προσπεφευ γότας͵ κυρίους γεγονέναι τῶν αἰχμαλωτιζόντων καὶ τῶν τούτοις ^11.84.5 ἀκολουθούντων παμπόλλων ἀπίστων ἐθνῶν.

Now the number 300 is, 3 by 100. Ten is allowed to be the perfect number. And 8 is the first cube, which is equality in all the dimensions— length, breadth, depth. The days of men shall be, it is said, 120 (ρκ) And the moon at 15 days is full.

ἤδη δὲ ὁ μὲν τρια κόσια ἀριθμὸς τριάς ἐστιν ἐν ἑκατοντάδι͵ ἡ δεκὰς δὲ ὁμολογεῖται ^11.84.6 παντέλειος εἶναι. ὁ δὲ ὀκτώ͵ κύβος ὁ πρῶτος͵ ἡ ἰσότης ἐν ἁπάσαις ταῖς διαστάσεσι͵ μήκους͵ πλάτους͵ βάθους. ^11.84.7 Αἵ τε ἡμέραι τῶν ἀνθρώπων ἔσονται͵ φησίν͵ ἔτη ρκ. ἔστι δὲ ὁ ἀριθμὸς ἀπὸ μονάδος κατὰ σύνθεσιν πεντεκαιδέκατος͵ σελήνη ^11.85.1 δὲ πεντεκαιδεκάτῃ πλησιφαὴς γίνεται.

On another principle, 120 is a triangular number, and consists of the equality of the number 64, [which consists of eight of the odd numbers beginning with unity], the addition of which (1, 3, 5, 7, 9, 11, 13, 15) in succession generate squares; and of the inequality of the number 56, consisting of seven of the even numbers beginning with 2 (2, 4, 6, 8, 10, 12, 14), which produce the numbers that are not squares

ἔστι δὲ καὶ ἄλλως ὁ ἑκατὸν εἴκοσι τρίγωνος ἀριθμὸς καὶ συνέστηκεν ἐξ ἰσότητος μὲν τοῦ ξδ͵ ὧν ἡ κατὰ μέρος σύνθεσις τετραγώνους γεννᾷ͵ α γ ε ζ θ ια ιγ ιε͵ ἐξ ἀνισότητος δὲ τοῦ ν͵ ἑπτὰ τῶν ἀπὸ δυάδος ἀρτίων͵ οἳ γεν ^11.85.2 νῶσι τοὺς ἑτερομήκεις͵ β δ  η ι ιβ ιδ. κατ΄ ἄλλο πάλιν ση μαινόμενον συνέστηκεν ὁ ἑκατὸν κ ἀριθμὸς ἐκ τεσσάρων͵ ἑνὸς μὲν τριγώνου τοῦ πεντεκαιδεκάτου͵ ἑτέρου δὲ τετραγώνου τοῦ κε͵ τρίτου ^11.85.3 δὲ πενταγώνου τοῦ λε͵ τετάρτου δὲ ἑξαγώνου τοῦ με.

Again, according to another way of indicating, the number 120 consists of four numbers— of one triangle, 15; of another, a square, 25; of a third, a pentagon, 35; and of a fourth, a hexagon, 45. The 5 is taken according to the same ratio in each mode. For in triangular numbers, from the unity 5 comes 15; and in squares, 25; and of those in succession, proportionally. Now 25, which is the number 5 from unity, is said to be the symbol of the Levitical tribe. And the number 35 depends also on the arithmetic, geometric, and harmonic scale of doubles— 6, 8, 9, 12; the addition of which makes 35. In these days, the Jews say that seven months’ children are formed. And the number 45 depends on the scale of triples— 6, 9, 12, 18— the addition of which makes 45; and similarly, in these days they say that nine months’ children are formed.

κατὰ γὰρ τὴν αὐτὴν ἀναλογίαν ὁ ε παρείληπται καθ΄ ἕκαστον εἶδος· τῶν μὲν γὰρ τριγώνων ἀπὸ μονάδος ε [δὲ] ὁ ιε͵ τῶν δὲ τετραγώνων ὁ ^11.85.4 κε͵ καὶ τῶν ἑξῆς ἀναλόγως. ναὶ μὴν ὁ κε ἀριθμός͵ ε ἀπὸ μονάδος ὤν͵ τῆς Λευιτικῆς φυλῆς εἶναι σύμβολον λέγεται͵ ὁ δὲ λε καὶ αὐτὸς ἔχεται τοῦ ἐκ τῶν διπλασίων διαγράμματος ἀριθμητικοῦ καὶ γεω μετρικοῦ καὶ ἁρμονικοῦ τοῦ  η θ ιβ͵ ὧν ἡ σύνθεσις γεννᾷ τὸν λε· ἐν ταύταις ταῖς ἡμέραις Ἰουδαῖοι διαπλάσσεσθαι τὰ ἑπτάμηνα λέγουσιν. ὁ δὲ με τοῦ ἐκ τῶν τριπλασίων διαγράμματος τοῦ  θ ιβ ιη͵ ὧν ἡ σύνθεσις γεννᾷ τὸν με͵ καὶ ἐν ταύταις ὁμοίως ταῖς ἡμέραις τὰ ἐννεάμηνα διαπλάσσεσθαί φασι.

Such, then, is the style of the example in arithmetic. And let the testimony of geometry be the tabernacle that was constructed, and the ark that was fashioned—constructed in most regular proportions, and through divine ideas, by the gift of understanding, which leads us from things of sense to intellectual objects, or rather from these to holy things, and to the holy of holies. For the squares of wood indicate that the square form, producing right angles, pervades all, and points out security. And the length of the structure was three hundred cubits, and the breadth fifty, and the height thirty; and above, the ark ends in a cubit, narrowing to a cubit from the broad base like a pyramid, the symbol of those who are purified and tested by fire. And this geometrical proportion has a place, for the transport of those holy abodes, whose differences are indicated by the differences of the numbers set down below.

^11.86.1 Τοῦτο μὲν οὖν τὸ εἶδος τοῦ ἀριθμητικοῦ ὑποδείγματος· γεωμε τρίας δὲ ἔστω μαρτύριον ἡ κατασκευαζομένη σκηνὴ καὶ τεκταινομένη κιβωτός͵ ἀναλογίαις τισὶ λογικωτάταις͵ θείαις ἐπινοίαις κατασκευα ζόμεναι͵ κατὰ συνέσεως δόσιν͵ ἐκ τῶν αἰσθητῶν εἰς τὰ νοητά͵ μᾶλ λον δὲ ἐκ τῶνδε εἰς τὰ ἅγια καὶ τῶν ἁγίων τὰ ἅγια μεταγούσης ^11.86.2 ἡμᾶς. τὰ μὲν γὰρ τετράγωνα ξύλα τῷ τὸ τετράγωνον σχῆμα πάντῃ βεβηκέναι ὀρθὰς γωνίας ἐπιτελοῦν τὸ ἀσφαλὲς δηλοῖ. καὶ μῆκος μὲν τριακόσιοι πήχεις τοῦ κατασκευάσματος͵ πλάτος δὲ ν͵ βάθος δὲ λ· καὶ εἰς πῆχυν ἄνωθεν συντελεῖται͵ ἐκ τῆς πλατείας ^11.86.3 βάσεως ἀποξυνομένη πυραμίδος τρόπον͵ ἡ κιβωτός͵ τῶν διὰ πυρὸς καθαιρομένων καὶ δοκιμαζομένων σύμβολον. ἡ γεωμετρικὴ αὕτη παρέχεται ἀναλογία εἰς παραπομπὴν τῶν ἁγίων ἐκείνων μονῶν͵ ὧν τὰς διαφορὰς αἱ διαφοραὶ τῶν ἀριθμῶν τῶν ὑποτεταγμένων μη ^11.87.1 νύουσιν.

And the numbers introduced are sixfold, as three hundred is six times fifty; and tenfold, as three hundred is ten times thirty; and containing one and two-thirds (ἐπιδίμοιροι), for fifty is one and two-thirds of thirty.

οἱ δὲ ἐμφερόμενοι λόγοι εἰσὶν ἑξαπλάσιοι ὡς τὰ τριακόσια τῶν ν͵ καὶ δεκαπλάσιοι ὡς τῶν λ δεκαπλάσια τὰ τριακόσια͵ καὶ ^11.87.2 ἐπιδίμοιροι· τὰ γὰρ ν τῶν λ ἐπιδίμοιρα.

Now there are some who say that three hundred cubits are the symbol of the Lord’s sign; and fifty, of hope and of the remission given at Pentecost; and thirty, or as in some, twelve, they say points out the preaching [of the Gospel]; because the Lord preached in His thirtieth year; and the apostles were twelve. And the structure’s terminating in a cubit is the symbol of the advancement of the righteous to oneness and to the unity of the faith.

εἰσὶ δ΄ οἳ τοὺς τριακο σίους πήχεις σύμβολον τοῦ κυριακοῦ σημείου λέγουσι͵ τοὺς ν δὲ τῆς ἐλπίδος καὶ τῆς ἀφέσεως τῆς κατὰ τὴν πεντηκοστήν͵ καὶ τοὺς λ ἤ͵ ὡς ἔν τισι͵ δώδεκα τὸ κήρυγμα δηλοῦν ἱστοροῦσιν͵ ὅτι τριακοστῷ μὲν ἐκήρυξεν ὁ κύριος ἔτει͵ ιβ δὲ ἦσαν οἱ ἀπόστολοι͵ καὶ εἰς πῆχυν συντελεῖσθαι τὸ κατασκεύασμα͵ εἰς μονάδα τελευτώσης τῆς τοῦ δικαίου προκοπῆς καὶ εἰς τὴν ἑνότητα τῆς πίστεως.

And the table which was in the temple was six cubits; and its four feet were about a cubit and a half.

^11.87.3 Ἡ δὲ τράπεζα ἡ ἐν τῷ ναῷ πηχῶν ἐγεγόνει ἕξ͵ καὶ πόδες οἱ τέσσαρες ἀνὰ πῆχυν ἕνα ἥμισυ.

They add, then, the twelve cubits, agreeably to the revolution of the twelve months, in the annual circle, during which the earth produces and matures all things; adapting itself to the four seasons. And the table, in my opinion, exhibits the image of the earth, supported as it is on four feet, summer, autumn, spring, winter, by which the year travels. Wherefore also it is said that the table has wavy chains; (Exodus 25:24) either because the universe revolves in the circuits of the times, or perhaps it indicated the earth surrounded with ocean’s tide.

συνάγουσιν οὖν τοὺς πάντας πήχεις δώδεκα͵ συμφώνως τῷ κατὰ τὸν ἐνιαύσιον κύκλον ἑλιγμῷ τῶν μη νῶν τῶν ιβ͵ καθ΄ οὓς τὰ πάντα φύει τε καὶ τελεσφορεῖ ἡ γῆ ταῖς ^11.87.4 τέσσαρσιν ὥραις οἰκειουμένη. γῆς δ΄͵ οἶμαι͵ εἰκόνα ἡ τράπεζα δηλοῖ͵ τέσσαρσιν ἐπερειδομένη ποσί͵ θέρει͵ μετοπώρῳ͵ ἔαρι͵ χειμῶνι͵ δι΄ ὧν ὁδεύει τὸ ἔτος. διὸ καὶ κυμάτια στρεπτά φησιν ἔχειν τὴν τράπεζαν͵ ἤτοι ὅτι περιόδοις καιρῶν κυκλεῖται τὰ πάντα͵ ἢ καὶ τάχα τὴν ὠκεανῷ περιρρεομένην ἐδήλου γῆν.

Further, as an example of music, let us adduce David, playing at once and prophesying, melodiously praising God. Now the Enarmonic suits best the Dorian harmony, and the Diatonic the Phrygian, as Aristoxenus says. The harmony, therefore, of the Barbarian psaltery, which exhibited gravity of strain, being the most ancient, most certainly became a model for Terpander, for the Dorian harmony, who sings the praise of Zeus thus:—

^11.88.1 Ἔτι τῆς μουσικῆς παράδειγμα ψάλλων ὁμοῦ καὶ προφητεύων ἐκκείσθω Δαβίδ͵ ὑμνῶν τὸν θεὸν ἐμμελῶς. προσήκει δὲ εὖ μάλα τὸ ἐναρμόνιον γένος τῇ δωριστὶ ἁρμονίᾳ καὶ τῇ φρυγιστὶ τὸ διάτονον͵ ^11.88.2 ὥς φησιν Ἀριστόξενος. ἡ τοίνυν ἁρμονία τοῦ βαρβάρου ψαλτηρίου͵ τὸ σεμνὸν ἐμφαίνουσα τοῦ μέλους͵ ἀρχαιοτάτη τυγχάνουσα͵ ὑπόδειγμα Τερπάνδρῳ μάλιστα γίνεται πρὸς ἁρμονίαν τὴν Δώριον ὑμνοῦντι τὸν Δία ὧδέ πως·

O Zeus, of all things the Beginning, Ruler of all;
O Zeus, I send you this beginning of hymns.

Ζεῦ πάντων ἀρχά͵ πάντων ἁγήτωρ͵
Ζεῦ͵ σοὶ πέμπω ταύταν ὕμνων ἀρχάν.

The lyre, according to its primary signification, may by the psalmist be used figuratively for the Lord; according to its secondary, for those who continually strike the chords of their souls under the direction of the Choir-master, the Lord. And if the people saved be called the lyre, it will be understood to be in consequence of their giving glory musically, through the inspiration of the Word and the knowledge of God, being struck by the Word so as to produce faith. You may take music in another way, as the ecclesiastical symphony at once of the law and the prophets, and the apostles along with the Gospel, and the harmony which obtained in each prophet, in the transitions of the persons.

^11.88.3 εἴη δ΄ ἂν τῷ ψαλμῳδῷ κιθάρα ἀλληγορουμένη κατὰ μὲν τὸ πρῶτον σημαινόμενον ὁ κύριος͵ κατὰ δὲ τὸ δεύτερον οἱ προσεχῶς κρούοντες ^11.88.4 τὰς ψυχὰς ὑπὸ μουσηγέτῃ τῷ κυρίῳ. κἂν ὁ σῳζόμενος λέγηται λαὸς κιθάρα͵ κατ΄ ἐπίπνοιαν τοῦ λόγου καὶ κατ΄ ἐπίγνωσιν τοῦ θεοῦ ^11.88.5 δοξάζων μουσικῶς ἐξακούεται͵ κρουόμενος εἰς πίστιν τῷ λόγῳ. λά βοις δ΄ ἂν καὶ ἄλλως μουσικὴν συμφωνίαν τὴν ἐκκλησιαστικὴν νόμου καὶ προφητῶν ὁμοῦ καὶ ἀποστόλων σὺν καὶ τῷ εὐαγγελίῳ τήν τε ὑποβεβηκυῖαν͵ τὴν καθ΄ ἕκαστον προφήτην κατὰ τὰς μεταπηδήσεις τῶν προσώπων συνῳδίαν.

But, as seems, the most of those who are inscribed with the Name, like the companions of Ulysses, handle the word unskilfully, passing by not the Sirens, but the rhythm and the melody, stopping their ears with ignorance; since they know that, after lending their ears to Hellenic studies, they will never subsequently be able to retrace their steps.

^11.89.1 Ἀλλ΄͵ ὡς ἔοικεν͵ οἱ πλεῖστοι τῶν τὸ ὄνομα ἐπιγραφομένων καθ άπερ οἱ τοῦ Ὀδυσσέως ἑταῖροι ἀγροίκως μετίασι τὸν λόγον͵ οὐ τὰς Σειρῆνας͵ ἀλλὰ τὸν ῥυθμὸν καὶ τὸ μέλος παρερχόμενοι͵ ἀμαθίᾳ βύ σαντες τὰ ὦτα͵ ἐπείπερ ἴσασιν οὐ δυνησόμενοι ἅπαξ ὑποσχόντες τὰς ^11.89.2 ἀκοὰς Ἑλληνικοῖς μαθήμασι μετὰ ταῦτα τοῦ νόστου τυχεῖν.

But he who culls what is useful for the advantage of the catechumens, and especially when they are Greeks (and the earth is the Lord’s, and the fullness thereof ), must not abstain from erudition, like irrational animals; but he must collect as many aids as possible for his hearers. But he must by no means linger over these studies, except solely for the advantage accruing from them; so that, on grasping and obtaining this, he may be able to take his departure home to the true philosophy, which is a strong cable for the soul, providing security from everything.

τῷ δ΄ ἀπανθιζομένῳ τὸ χρειῶδες εἰς ὠφέλειαν τῶν κατηχουμένων καὶ μά λιστα Ἑλλήνων ὄντων (τοῦ κυρίου δὲ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς) οὐκ ἀφεκτέον τῆς φιλομαθίας ἀλόγων δίκην ζῴων͵ πλείω δ΄ ὡς ^11.89.3 ἔνι μάλιστα βοηθήματα τοῖς ἐπαΐουσιν ἐρανιστέον. πλὴν οὐδαμῶς τούτοις ἐνδιατριπτέον ἀλλ΄ ἢ εἰς μόνον τὸ ἀπ΄ αὐτῶν χρήσιμον͵ ὡς λαβόντας τοῦτο καὶ κτησαμένους ἀπιέναι οἴκαδε δύνασθαι ἐπὶ τὴν ἀληθῆ φιλοσοφίαν͵ πεῖσμα τῇ ψυχῇ βέβαιον τὴν ἐκ πάντων ἀσφάλειαν πεπορισμένους. ^11.89.4 Ἁπτέον ἄρα μουσικῆς εἰς κατακόσμησιν ἤθους καὶ καταστολήν.

Music (psallein) is then to be handled for the sake of the embellishment and composure of manners. For instance, at a banquet we pledge each other while the music is playing; soothing by song the eagerness of our desires, and glorifying God for the copious gift of human enjoyments, for His perpetual supply of the food necessary for the growth of the body and of the soul. But we must reject superfluous music, which enervates men’s souls, and leads to variety—now mournful, and then licentious and voluptuous, and then frenzied and frantic.

^11.90.1 ἀμέλει καὶ παρὰ πότον τὸ ψάλλειν ἀλλήλοις προπίνομεν͵ κατεπᾴ δοντες ἡμῶν τὸ ἐπιθυμητικὸν καὶ τὸν θεὸν δοξάζοντες ἐπὶ τῇ ἀφθόνῳ τῶν ἀνθρωπείων ἀπολαύσεων δωρεᾷ τῶν τε εἰς τὴν τοῦ σώματος τῶν τε εἰς τὴν τῆς ψυχῆς αὔξησιν τροφῶν ἀιδίως ἐπιχορη ^11.90.2 γηθεισῶν. περιττὴ δὲ μουσικὴ ἀποπτυστέα ἡ κατακλῶσα τὰς ψυχὰς καὶ εἰς ποικιλίαν ἐμβάλλουσα τοτὲ μὲν θρηνώδη͵ τοτὲ δὲ ἀκόλαστον ^11.90.3 καὶ ἡδυπαθῆ͵ τοτὲ δὲ ἐκβακχευομένην καὶ μανικήν.

The same holds also of astronomy. For treating of the description of the celestial objects, about the form of the universe, and the revolution of the heavens, and the motion of the stars, leading the soul nearer to the creative power, it teaches to quickness in perceiving the seasons of the year, the changes of the air, and the appearance of the stars; since also navigation and husbandry derive from this much benefit, as architecture and building from geometry. This branch of learning, too, makes the soul in the highest degree observant, capable of perceiving the true and detecting the false, of discovering correspondences and proportions, so as to hunt out for similarity in things dissimilar; and conducts us to the discovery of length without breadth, and superficial extent without thickness, and an indivisible point, and transports to intellectual objects from those of sense.

ὁ αὐτὸς λόγος καὶ περὶ ἀστρονομίας· αὕτη γάρ͵ μετὰ τὴν τῶν μεταρσίων ἱστορίαν περί τε σχήματος τοῦ παντὸς καὶ φορᾶς οὐρανοῦ τῆς τε τῶν ἄστρων κινήσεως πλησιαίτερον τῇ κτιζούσῃ δυνάμει προσάγουσα τὴν ψυχήν͵ εὐαισθήτως ἔχειν διδάσκει ὡρῶν ἐτείων͵ ἀέρων μεταβολῆς͵ ἐπιτολῶν ἄστρων· ἐπεὶ καὶ ναυτιλία καὶ γεωργία τῆς ἀπὸ ταύτης χρείας πεπλήρωται͵ καθάπερ τῆς γεωμετρίας ἀρχιτεκτονική τε καὶ ^11.90.4 οἰκοδομική. παρακολουθητικὴν δ΄ ὡς ἔνι μάλιστα τὴν ψυχὴν καὶ τοῦτο παρασκευάζει τὸ μάθημα τοῦ τε ἀληθοῦς διορατικὴν καὶ τοῦ ψεύδους διελεγκτικήν͵ ὁμολογιῶν τε καὶ ἀναλογιῶν εὑρετικήν͵ ὥστε ἐν τοῖς ἀνομοίοις τὸ ὅμοιον θηρᾶν͵ ἐνάγει τε ἡμᾶς ἐπὶ τὸ εὑρεῖν ἀπλατὲς μῆκος καὶ ἐπιφάνειαν ἀβαθῆ καὶ σημεῖον ἀμερὲς καὶ ἐπὶ τὰ νοητὰ μετατίθησιν ἀπὸ τῶν αἰσθητῶν.

The studies of philosophy, therefore, and philosophy itself, are aids in treating of the truth. For instance, the cloak was once a fleece; then it was shorn, and became warp and woof; and then it was woven. Accordingly the soul must be prepared and variously exercised, if it would become in the highest degree good. For there is the scientific and the practical element in truth; and the latter flows from the speculative; and there is need of great practice, and exercise, and experience.

^11.91.1 Συνεργὰ τοίνυν φιλοσοφίας τὰ μαθήματα καὶ αὐτὴ ἡ φιλοσοφία εἰς τὸ περὶ ἀληθείας διαλαβεῖν. αὐτίκα ἡ χλαμὺς πόκος ἦν τὸ πρῶ τον͵ εἶτα ἐξάνθη κρόκη τε ἐγένετο καὶ στήμων͵ καὶ τότε ὑφάνθη. ^11.91.2 προπαρασκευασθῆναι τοίνυν τὴν ψυχὴν καὶ ποικίλως ἐργασθῆναι χρή͵ εἰ μέλλοι ἀρίστη κατασκευάζεσθαι͵ ἐπεὶ τῆς ἀληθείας τὸ μέν ἐστι γνωστικόν͵ τὸ δὲ ποιητικόν͵ ἐρρύηκεν δὲ ἀπὸ τοῦ θεωρητικοῦ͵ ^11.91.3 δεῖται δὲ ἀσκήσεως καὶ συγγυμνασίας πολλῆς καὶ ἐμπειρίας.

But in speculation, one element relates to one’s neighbours and another to one’s self. Wherefore also training ought to be so moulded as to be adapted to both. He, then, who has acquired a competent acquaintance with the subjects which embrace the principles which conduce to scientific knowledge (gnosis), may stop and remain for the future in quiet, directing his actions in conformity with his theory (or contemplation – theoria).

ἀλλὰ καὶ τοῦ θεωρητικοῦ τὸ μέν τί ἐστι πρὸς τοὺς πέλας͵ τὸ δὲ ὡς πρὸς αὐτόν. διόπερ καὶ τὴν παιδείαν οὕτως χρὴ συνεσκευάσθαι͵ ὥστε ^11.91.4 ἀμφοτέροις ἐνηρμόσθαι. ἔνεστι μὲν οὖν αὐτάρκως τὰ συνεκτικὰ τῶν πρὸς γνῶσιν φερόντων ἐκμαθόντα ἐφ΄ ἡσυχίας τοῦ λοιποῦ μένειν ^11.91.5 ἀναπεπαυμένον͵ κατευθύνοντα τὰς πράξεις πρὸς τὴν θεωρίαν·

But for the benefit of one’s neighbours, in the case of those who have proclivities for writing, and those who set themselves to deliver the word, both is other culture beneficial, and the reading of the Scriptures of the Lord is necessary, in order to the demonstration of what is said, and especially if those who hear are accessions from Hellenic culture.

διὰ δὲ τὴν τῶν πέλας ὠφέλειαν τῶν μὲν ἐπὶ τὸ γράφειν ἱεμένων͵ τῶν δὲ ἐπὶ τὸ παραδιδόναι στελλομένων τὸν λόγον ἥ τε ἄλλη παιδεία χρήσιμος ἥ τε τῶν γραφῶν τῶν κυριακῶν ἀνάγνωσις εἰς ἀπόδειξιν τῶν λεγομένων ἀναγκαία͵ καὶ μάλιστα͵ ἐὰν ἀπὸ τῆς Ἑλληνικῆς ἀνάγωνται ^11.92.1 παιδείας οἱ ἐπαΐοντες.

Such David describes the Church: The queen stood on your right hand, enveloped in a golden robe, variegated; and with Hellenic and superabundant accomplishments, clothed variegated with gold-fringed garments. And the Truth says by the Lord, For who had known Your counsel, had You not given wisdom, and sent Your Holy Spirit from the Highest; and so the ways of those on earth were corrected, and men learned Your decrees, and were saved by wisdom? For the Gnostic knows things ancient by the Scripture, and conjectures things future: he understands the involutions of words and the solutions of enigmas. He knows beforehand signs and wonders, and the issues of seasons and periods, as we have said already. Do you see the fountain of instructions that takes its rise from wisdom? But to those who object, What use is there in knowing the causes of the manner of the sun’s motion, for example, and the rest of the heavenly bodies, or in having studied the theorems of geometry or logic, and each of the other branches of study?— for these are of no service in the discharge of duties, and the Hellenic philosophy is human wisdom, for it is incapable of teaching the truth— the following remarks are to be made. First, that they stumble in reference to the highest of things— namely, the mind’s free choice. For they, it is said, who keep holy holy things, shall be made holy; and those who have been taught will find an answer. (Wisdom 6:10) For the Gnostic alone will do holily, in accordance with reason all that has to be done, as he has learned through the Lord’s teaching, received through men.

τοιαύτην τινὰ ἐκκλησίαν ὁ Δαβὶδ διαγράφει· παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου͵ ἐν ἱματισμῷ δια χρύσῳ͵ περιβεβλημένη πεποικιλμένοις͵ καὶ τοῖς Ἑλληνικοῖς καὶ περιτ τοῖς· ἐν κροσσωτοῖς χρυσοῖς͵ περιβεβλημένη πεποικιλμένοις. ἡ ^11.92.2 ἀλήθεια δὲ διὰ τοῦ κυρίου. βουλὴν γάρ σου͵ φησί͵ τίς ἔγνω͵ εἰ μὴ σὺ δέδωκας σοφίαν καὶ ἔπεμψας τὸ ἅγιόν σου πνεῦμα ἀπὸ ὑψί στων; καὶ οὕτως διωρθώθησαν αἱ τρίβοι τῶν ἐπὶ τῆς γῆς͵ καὶ τὰ ἀρεστά σου ἐδιδάχθησαν οἱ ἄνθρωποι καὶ τῇ σοφίᾳ ἐσώθησαν. ^11.92.3 ὁ γνωστικὸς γὰρ οἶδεν κατὰ τὴν γραφὴν τὰ ἀρχαῖα καὶ τὰ μέλ λοντα εἰκάζει͵ ἐπίσταται στροφὰς λόγων καὶ λύσεις αἰνιγμάτων͵ ση μεῖα καὶ τέρατα προγινώσκει καὶ ἐκβάσεις καιρῶν καὶ χρόνων͵ ὡς ^11.93.1 προειρήκαμεν. ὁρᾷς τὴν τῶν μαθημάτων πηγὴν ἐκ τῆς σοφίας ὁρμωμένην; τοῖς δὲ ὑποκρούουσι͵ τί γὰρ ὄφελος εἰδέναι τὰς αἰτίας τοῦ πῶς κινεῖται ὁ ἥλιος͵ φέρε εἰπεῖν͵ καὶ τὰ λοιπὰ ἄστρα ἢ τὰ γεωμετρικὰ θεωρήματα ἐπεσκέφθαι ἢ τὰ διαλεκτικὰ καὶ τῶν ἄλλων ἕκαστον μαθημάτων͵ πρὸς γὰρ καθηκόντων ἀπόδοσιν ταῦτα μηδὲν ὠφελεῖν͵ εἶναί τε ἀνθρωπίνην σύνεσιν τὴν Ἑλληνικὴν φιλοσοφίαν͵ μὴ γὰρ εἶναι διδακτὴν τῆς ἀληθείας͵ ἐκεῖνα λεκτέον͵ πρῶτον μέν͵ ὅτι καὶ περὶ τὰ μέγιστα τῶν ὄντων πταίουσιν οὗτοι͵ τουτέστι τὴν ^11.93.2 προαίρεσιν τοῦ νοῦ. οἱ γὰρ φυλάσσοντες͵ φησίν͵ ὁσίως τὰ ὅσια ὁσιωθήσονται͵ καὶ οἱ διδαχθέντες αὐτὰ εὑρήσουσιν ἀπολογίαν. ὁ γνωστικὸς γὰρ μόνος εὐλόγως πάντα ὁσίως πράξει τὰ πρακτέα͵ ὡς μεμάθηκεν κατὰ τὴν τοῦ κυρίου διδασκαλίαν δι΄ ἀνθρώπων παρα ^11.93.3 λαβών.

Again, on the other hand, we may hear: For in His hand, that is, in His power and wisdom, are both we and our words, and all wisdom and skill in works; for God loves nothing but the man that dwells with wisdom. (Wisdom 7:16) And again, they have not read what is said by Solomon; for, treating of the construction of the temple, he says expressly, And it was Wisdom as artificer that framed it; and Your providence, O Father, governs throughout. (Wisdom 14:2-3) And how irrational, to regard philosophy as inferior to architecture and shipbuilding! And the Lord fed the multitude of those that reclined on the grass opposite to Tiberias with the two fishes and the five barley loaves, indicating the preparatory training of the Greeks and Jews previous to the divine grain, which is the food cultivated by the law. For barley is sooner ripe for the harvest than wheat; and the fishes signified the Hellenic philosophy that was produced and moved in the midst of the Gentile billow, given, as they were, for copious food to those lying on the ground, increasing no more, like the fragments of the loaves, but having partaken of the Lord’s blessing, and breathed into them the resurrection of Godhead through the power of the Word. But if you are curious, understand one of the fishes to mean the curriculum of study, and the other the philosophy which supervenes. The gatherings point out the word of the Lord.

πάλιν τε αὖ ἀκούειν ἔξεστιν· ἐν γὰρ χειρὶ αὐτοῦ͵ τουτέστι τῇ δυνάμει καὶ σοφίᾳ͵ καὶ ἡμεῖς καὶ οἱ λόγοι ἡμῶν πᾶσά τε φρό νησις καὶ ἐργατειῶν ἐπιστήμη. οὐθὲν γὰρ ἀγαπᾷ ὁ θεὸς εἰ μὴ ^11.93.4 τὸν σοφίᾳ συνοικοῦντα. ἔπειτα δὲ οὐκ ἀνέγνωσαν τὸ πρὸς τοῦ Σολομῶντος εἰρημένον. περὶ γὰρ νεὼς κατασκευῆς διαλαβὼν ἄντι κρύς φησιν· τεχνῖτις δὲ σοφία κατεσκεύασεν· ἡ δὲ σή͵ πάτερ͵ δια ^11.94.1 κυβερνᾷ πρόνοια. καὶ πῶς οὐκ ἄλογον τεκτονικῆς καὶ ναυπηγικῆς ^11.94.2 χεῖρον νομίζειν φιλοσοφίαν; τάχα που καὶ ὁ κύριος τὸ πλῆθος ἐκεῖνο τῶν ἐπὶ τῆς πόας κατακλιθέντων καταντικρὺ τῆς Τιβεριάδος τοῖς ἰχθύσι τοῖς δυσὶ καὶ τοῖς ε τοῖς κριθίνοις διέθρεψεν ἄρτοις͵ αἰνισ σόμενος τὴν προπαιδείαν Ἑλλήνων τε καὶ Ἰουδαίων πρὸ τοῦ θείου ^11.94.3 πυροῦ τῆς κατὰ τὸν νόμον γεωργουμένης τροφῆς· προπετεστέρα γὰρ εἰς ὥραν θέρους τοῦ πυροῦ μᾶλλον ἡ κριθή. τὴν δὲ ἀνὰ τὸν κλύ δωνα τὸν ἐθνικὸν γεννωμένην τε καὶ φερομένην φιλοσοφίαν Ἑλληνικὴν οἱ ἰχθύες ἐμήνυον͵ εἰς διατροφὴν ἐκτενῆ τοῖς ἔτι χαμαὶ ^11.94.4 κειμένοις δεδομένοι· αὐξήσαντες μὲν οὐκέτι καθάπερ τῶν ἄρτων τὰ κλάσματα͵ τῆς δὲ τοῦ κυρίου μεταλαβόντες εὐλογίας τὴν ἀνάστασιν ^11.94.5 τῆς θειότητος διὰ τῆς τοῦ λόγου δυνάμεως ἐνεπνεύσθησαν. ἀλλ΄ εἰ καὶ περίεργος εἶ͵ ἔκλαβε θάτερον τῶν ἰχθύων τὴν ἐγκύκλιον͵ τὸν λοιπὸν δὲ αὐτὴν ἐκείνην τὴν ἐπαναβεβηκυῖαν μηνύειν φιλοσοφίαν͵ αἳ δῆτα  συνάλογοι λόγου τοῦ κυριακοῦ·

And the choir of mute fishes rushed to it,

χορὸς δὲ ἀναύδων ἰχθύων ἐπερρόθει͵

says the Tragic Muse somewhere.

^11.94.6 ἡ μοῦσα ἡ τραγικὴ εἴρηκέν που.

I must decrease, said the prophet John, (John 3:30) and the Word of the Lord alone, in which the law terminates, increase. Understand now for me the mystery of the truth, granting pardon if I shrink from advancing further in the treatment of it, by announcing this alone: All things were made by Him, and without Him was not even one thing. (John 1:3) Certainly He is called the chief corner stone; in whom the whole building, fitly joined together, grows into an holy temple of God, (Ephesians 2:20-21) according to the divine apostle.

κἀμὲ δεῖ ἐλαττοῦσθαι͵ αὔξειν δὲ μόνον ἤδη λοιπὸν τὸν κυριακὸν λόγον͵ εἰς ὃν περαιοῦται ὁ νόμος͵ ^11.95.1 ὁ προφήτης εἴρηκεν Ἰωάννης. σύνες ἤδη μοι τὸ μυστήριον τῆς ἀλη θείας͵ συγγνώμην ἀπονέμων͵ εἰ περαιτέρω προβαίνειν τῆς ἐξεργασίας ὀκνῶ͵ τουτὶ μόνον ἀνακηρύσσων· πάντα δι΄ αὐτοῦ ἐγένετο καὶ ^11.95.2 χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ἀμέλει λίθος ἀκρογωνιαῖος εἴρηται͵ ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον θεοῦ ^11.95.3 κατὰ τὸν θεῖον ἀπόστολον.

I pass over in silence at present the parable which says in the Gospel: The kingdom of heaven is like a man who cast a net into the sea and out of the multitude of the fishes caught, makes a selection of the better ones. (Matthew 13:47-48)

σιωπῶ τὰ νῦν τὴν ἐν τῷ εὐαγγελίῳ παραβολὴν λέγουσαν· ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σαγήνην εἰς θάλασσαν βεβληκότι κἀκ τοῦ πλήθους τῶν ἑαλωκότων ^11.95.4 ἰχθύων τὴν ἐκλογὴν τῶν ἀμεινόνων ποιουμένῳ.

And now the wisdom which we possess announces the four virtues in such a way as to show that the sources of them were communicated by the Hebrews to the Greeks. This may be learned from the following: And if one loves justice, its toils are virtues. For temperance and prudence teach justice and fortitude; and than these there is nothing more useful in life to men.

ἤδη δὲ καὶ τὰς τέσσαρας ἀρετὰς ἄντικρυς ἡ παρ΄ ἡμῖν σοφία ὧδέ πως ἀνακηρύσσει͵ ὥστε καὶ τούτων τὰς πηγὰς τοῖς Ἕλλησιν παρὰ Ἑβραίων δεδόσθαι. μαθεῖν δ΄ ἐκ τῶνδ΄ ἔξεστιν· καὶ εἰ δικαιοσύνην ἀγαπᾷ τις͵ οἱ πόνοι ταύτης εἰσὶν ἀρεταί· σωφροσύνην γὰρ καὶ φρόνησιν ἐκδιδάσκει͵ δικαιοσύνην καὶ ἀνδρείαν͵ ὧν χρησιμώτερον οὐδέν ἐστιν ἐν βίῳ ἀν ^11.95.5 θρώποις.

Above all, this ought to be known, that by nature we are adapted for virtue; not so as to be possessed of it from our birth, but so as to be adapted for acquiring it.

ἐπὶ πᾶσιν εἰδέναι αὐτοὺς κἀκεῖνο ἐχρῆν͵ ὅτι φύσει μὲν γεγόναμεν πρὸς ἀρετήν͵ οὐ μὴν ὥστε ἔχειν αὐτὴν ἐκ γενετῆς͵ ἀλλὰ πρὸς τὸ κτήσασθαι ἐπιτήδειοι.

Chapter 12.

Human Nature Possesses an Adaptation for Perfection; The Gnostic Alone Attains It

By which consideration is solved the question propounded to us by the heretics, Whether Adam was created perfect or imperfect? Well, if imperfect, how could the work of a perfect God— above all, that work being man— be imperfect? And if perfect, how did he transgress the commandments? For they shall hear from us that he was not perfect in his creation, but adapted to the reception of virtue. For it is of great importance in regard to virtue to be made fit for its attainment. And it is intended that we should be saved by ourselves. This, then, is the nature of the soul, to move of itself. Then, as we are rational, and philosophy being rational, we have some affinity with it. Now an aptitude is a movement towards virtue, not virtue itself.

^12.96.1 Ὧι λόγῳ λύεται τὸ πρὸς τῶν αἱρετικῶν ἀπορούμενον ἡμῖν͵ πότερον τέλειος ἐπλάσθη ὁ Ἀδὰμ ἢ ἀτελής· ἀλλ΄ εἰ μὲν ἀτελής͵ πῶς τελείου θεοῦ ἀτελὲς τὸ ἔργον καὶ μάλιστα ἄνθρωπος; εἰ δὲ τέλειος͵ ^12.96.2 πῶς παραβαίνει τὰς ἐντολάς; ἀκούσονται γὰρ καὶ παρ΄ ἡμῶν ὅτι τέλειος κατὰ τὴν κατασκευὴν οὐκ ἐγένετο͵ πρὸς δὲ τὸ ἀναδέξασθαι τὴν ἀρετὴν ἐπιτήδειος· διαφέρει γὰρ δή που ἐπὶ τὴν ἀρετὴν γεγο νέναι ἐπιτήδειον πρὸς τὴν κτῆσιν αὐτῆς· ἡμᾶς δὲ ἐξ ἡμῶν αὐτῶν βούλεται σῴζεσθαι. αὕτη οὖν φύσις ψυχῆς ἐξ ἑαυτῆς ὁρμᾶν· εἶτα λογικοὶ ὄντες λογικῆς οὔσης τῆς φιλοσοφίας συγγενές τι ἔχομεν πρὸς αὐτήν· ἡ δὲ ἐπιτηδειότης φορὰ μέν ἐστι πρὸς ἀρετήν͵ ἀρετὴ δ΄ οὔ.

All, then, as I said, are naturally constituted for the acquisition of virtue.

^12.96.3 Πάντες μὲν οὖν͵ ὡς ἔφην͵ πρὸς ἀρετῆς κτῆσιν πεφύκασιν͵

But one man applies less, one more, to learning and training. Wherefore also some have been competent to attain to perfect virtue, and others have attained to a kind of it. And some, on the other hand, through negligence, although in other respects of good dispositions, have turned to the opposite. Now much more is that knowledge which excels all branches of culture in greatness and in truth, most difficult to acquire, and is attained with much toil. But, as seems, they know not the mysteries of God. For God created man for immortality, and made him an image of His own nature; according to which nature of Him who knows all, he who is a Gnostic, and righteous, and holy with prudence, hastes to reach the measure of perfect manhood. For not only are actions and thoughts, but words also, pure in the case of the Gnostic: You have proved mine heart; You have visited me by night, it is said; You have subjected me to the fire, and unrighteousness was not found in me: so that my mouth shall not speak the works of men.

ἀλλ΄ ὃ μὲν μᾶλλον͵ ὃ δ΄ ἧττον πρόσεισι τῇ τε μαθήσει τῇ τε ἀσκήσει͵ διὸ καὶ οἳ μὲν ἐξήρκεσαν μέχρι τῆς τελείας ἀρετῆς͵ οἳ δὲ μέχρι τινὸς ἔφθασαν͵ ἀμεληθέντες δ΄ αὖ τινες͵ καὶ εἰ ἄλλως ἦσαν εὐφυεῖς͵ εἰς ^12.96.4 τοὐναντίον ἀπετράπησαν. πολὺ δὲ μᾶλλον ἡ μεγέθει πασῶν μαθή σεων καὶ ἀληθείᾳ διαφέρουσα γνῶσις χαλεπωτάτη κτήσασθαι καὶ ἐν ^12.97.1 πολλῷ καμάτῳ περιγίνεται. ἀλλ΄͵ ὡς ἔοικεν͵ οὐκ ἔγνωσαν μυστήρια θεοῦ͵ ὅτι ὁ θεὸς ἔκτισεν τὸν ἄνθρωπον ἐπὶ ἀφθαρσίᾳ καὶ εἰκόνα τῆς ἰδίας ἰδιότητος ἐποίησεν αὐτόν͵ καθ΄ ἣν ἰδιότητα τοῦ πάντα εἰδότος ὁ γνωστικὸς καὶ δίκαιος καὶ ὅσιος μετὰ φρονήσεως εἰς ^12.97.2 μέτρον ἡλικίας τελείας ἀφικνεῖσθαι σπεύδει. ὅτι δ΄ οὐ μόνον αἱ πράξεις καὶ αἱ ἔννοιαι͵ ἀλλὰ καὶ οἱ λόγοι καθαρεύουσι τῷ γνωστικῷ͵ ἐδοκίμασας τὴν καρδίαν μου͵ ἐπεσκέψω νυκτὸς φησίν· ἐπύρωσάς με καὶ οὐχ εὑρέθη ἐν ἐμοὶ ἀδικία͵ ὅπως ἂν μὴ λαλήσῃ τὸ στόμα μου ^12.97.3 τὰ ἔργα τῶν ἀνθρώπων.

And why do I say the works of men? He recognises sin itself, which is not brought forward in order to repentance (for this is common to all believers); but what sin is. Nor does he condemn this or that sin, but simply all sin; nor is it what one has done ill that he brings up, but what ought not to be done. Whence also repentance is twofold: that which is common, on account of having transgressed; and that which, from learning the nature of sin, persuades, in the first instance, to keep from sinning, the result of which is not sinning.

καὶ τί λέγει τὰ ἔργα τῶν ἀνθρώπων; αὐτὴν τὴν ἁμαρτίαν γνωρίζει͵ οὐ παραχθεῖσαν ἐπὶ μετάνοιαν (κοι νὸν γὰρ τοῦτο καὶ τῶν ἄλλων πιστῶν)͵ ἀλλ΄ ὅ ἐστιν ἁμαρτία· οὐδὲ γὰρ τῆσδέ τινος καταγινώσκει͵ ἀλλ΄ ἁπλῶς πάσης τῆς ἁμαρτίας· ^12.97.4 οὐδ΄ ὃ ἐποίησέν τις κακῶς͵ ἀλλὰ τὸ μὴ ποιητέον συνίστησιν. ὅθεν καὶ ἡ μετάνοια δισσή· ἣ μὲν κοινὴ ἐπὶ τῷ πεπλημμεληκέναι͵ ἣ δέ͵ τὴν φύσιν τῆς ἁμαρτίας καταμαθοῦσα͵ ἀφίστασθαι τοῦ ἁμαρτάνειν αὐτοῦ κατὰ προηγούμενον λόγον πείθει͵ ᾧ ἕπεται τὸ μὴ ἁμαρτάνειν.

Let them not then say, that he who does wrong and sins transgresses through the agency of demons; for then he would be guiltless. But by choosing the same things as demons, by sinning; being unstable, and light, and fickle in his desires, like a demon, he becomes a demoniac man. Now he who is bad, having become, through evil, sinful by nature, becomes depraved, having what he has chosen; and being sinful, sins also in his actions. And again, the good man does right. Wherefore we call not only the virtues, but also right actions, good. And of things that are good we know that some are desirable for themselves, as knowledge; for we hunt for nothing from it when we have it, but only [seek] that it be with us, and that we be in uninterrupted contemplation, and strive to reach it for its own sake. But other things are desirable for other considerations, such as faith, for escape from punishment, and the advantage arising from reward, which accrue from it. For, in the case of many, fear is the cause of their not sinning; and the promise is the means of pursuing obedience, by which comes salvation. Knowledge, then, desirable as it is for its own sake, is the most perfect good; and consequently the things which follow by means of it are good. And punishment is the cause of correction to him who is punished; and to those who are able to see before them he becomes an example, to prevent them falling into the like.

^12.98.1 Μὴ τοίνυν λεγόντων ὡς ὁ ἀδικῶν καὶ ἁμαρτάνων κατ΄ ἐνέργειαν δαιμόνων πλημμελεῖ͵ ἐπεὶ κἂν ἀθῷος γένοιτο͵ τὰ δὲ αὐτὰ τοῖς δαι μονίοις κατὰ τὸ ἁμαρτάνειν αἱρούμενος͵ ἀνέδραστος καὶ κοῦφος καὶ εὐμετάβολος ἐν ἐπιθυμίαις͵ ὡς δαίμων͵ γίνεται ἄνθρωπος δαιμονικός. ^12.98.2 αὐτίκα ὁ μὲν κακὸς φύσει͵ ἁμαρτητικὸς διὰ κακίαν γενόμενος͵ φαῦλος καθέστηκεν͵ ἔχων ἣν ἑκὼν εἵλετο· ἁμαρτητικὸς δὲ ὢν καὶ κατὰ τὰς ^12.98.3 πράξεις διαμαρτάνει· ἔμπαλιν δὲ ὁ σπουδαῖος κατορθοῖ. διὸ οὐ μό νον τὰς ἀρετάς͵ ἀλλὰ καὶ τὰς πράξεις τὰς καλὰς ἀγαθὰ καλοῦμεν· τῶν δὲ ἀγαθῶν ἴσμεν τὰ μὲν αὐτὰ δι΄ αὑτὰ αἱρετά͵ ὡς τὴν γνῶσιν (οὐ γὰρ ἄλλο τι ἐξ αὐτῆς θηρῶμεν͵ ἐπειδὰν παρῇ͵ ἢ μόνον τὸ παρεῖναι αὐτὴν καὶ ἐν ἀδιαλείπτῳ θεωρίᾳ ἡμᾶς εἶναι καὶ εἰς αὐτὴν καὶ δι΄ αὐτὴν ἀγωνίζεσθαι)͵ τὰ δὲ δι΄ ἕτερα͵ ὡς τὴν πίστιν διὰ τὴν ἐξ αὐτῆς περιγενομένην φυγήν τε τῆς κολάσεως καὶ ὠφέλειαν τὴν ἐκ τῆς ἀνταποδόσεως. φόβος μὲν γὰρ αἴτιος τοῦ μὴ ἁμαρτάνειν τοῖς πολλοῖς͵ ἐπαγγελία δὲ ἀφορμὴ τοῦ διώκειν ὑπακοήν͵ δι΄ ἧς ἡ ^12.99.1 σωτηρία. τελειότατον ἄρα ἀγαθὸν ἡ γνῶσις͵ δι΄ αὑτὴν οὖσα αἱρετή͵ ^12.99.2 κατ΄ ἐπακολούθημα δὲ καὶ τὰ διὰ ταύτης ἀκολουθοῦντα καλά. καὶ ἡ κόλασις τῷ μὲν κολαζομένῳ διορθώσεως αἰτία͵ τοῖς δὲ διορᾶν πόρρωθεν δυναμένοις παράδειγμα γίνεται͵ δι΄ οὗ τὸ συνεμπίπτειν ^12.99.3 τοῖς ὁμοίοις ἀνακόπτουσιν.

Let us then receive knowledge, not desiring its results, but embracing itself for the sake of knowing. For the first advantage is the habit of knowledge (gnosis), which furnishes harmless pleasures and exultation both for the present and the future. And exultation is said to be gladness, being a reflection of the virtue which is according to truth, through a kind of exhilaration and relaxation of soul. And the acts which partake of knowledge are good and fair actions. For abundance in the actions that are according to virtue, is the true riches, and destitution in decorous desires is poverty. For the use and enjoyment of necessaries are not injurious in quality, but in quantity, when in excess. Wherefore the Gnostic circumscribes his desires in reference both to possession and to enjoyment, not exceeding the limit of necessity. Therefore, regarding life in this world as necessary for the increase of science (episteme) and the acquisition of knowledge (gnosis), he will value highest, not living, but living well. He will therefore prefer neither children, nor marriage, nor parents, to love for God, and righteousness in life. To such an one, his wife, after conception, is as a sister, and is judged as if of the same father; then only recollecting her husband, when she looks on the children; as being destined to become a sister in reality after putting off the flesh, which separates and limits the knowledge of those who are spiritual by the peculiar characteristics of the sexes. For souls, themselves by themselves, are equal. Souls are neither male nor female, when they no longer marry nor are given in marriage. And is not woman translated into man, when she has become equally unfeminine, and manly, and perfect? Such, then, was the laughter of Sarah (Genesis 18:12) when she received the good news of the birth of a son; not, in my opinion, that she disbelieved the angel, but that she felt ashamed of the intercourse by means of which she was destined to become the mother of a son.

δεξώμεθα οὖν τὴν γνῶσιν οὐ τῶν ἀπο βαινόντων ἐφιέμενοι͵ ἀλλ΄ αὐτοῦ ἕνεκα τοῦ γινώσκειν ἀσπαζόμενοι. πρώτη γὰρ ὠφέλεια ἡ ἕξις ἡ γνωστική͵ ἡδονὰς ἀβλαβεῖς παρεχομένη ^12.99.4 καὶ ἀγαλλίασιν καὶ νῦν καὶ εἰς ὕστερον. τὴν δὲ ἀγαλλίασιν εὐφρο σύνην εἶναί φασιν͵ ἐπιλογισμὸν οὖσαν τῆς κατὰ τὴν ἀλήθειαν ἀρετῆς ^12.99.5 διά τινος ἑστιάσεως καὶ διαχύσεως ψυχικῆς. τὰ δὲ μετέχοντα τῆς γνώσεως ἔργα αἱ ἀγαθαὶ καὶ καλαὶ πράξεις εἰσίν. πλοῦτος μὲν γὰρ ἀληθὴς ὁ ἐν ταῖς κατὰ τὴν ἀρετὴν πράξεσι πλεονασμός͵ πενία δὲ ἡ ^12.99.6 κατὰ τὰς κοσμικὰς ἐπιθυμίας ἀπορία. αἱ κτήσεις γὰρ καὶ χρήσεις τῶν ἀναγκαίων οὐ τὴν ποιότητα ἔχουσι βλαβεράν͵ ἀλλὰ τὴν παρὰ ^12.100.1 τὸ μέτρον ποσότητα. διόπερ τὰς ἐπιθυμίας ὁ γνωστικὸς περιγράφει κατά τε τὴν κτῆσιν κατά τε τὴν χρῆσιν͵ οὐχ ὑπερβαίνων τὸν τῶν ^12.100.2 ἀναγκαίων ὅρον. τὸ ζῆν ἄρα τὸ ἐνταῦθα ἀναγκαῖον ἡγούμενος εἰς ἐπιστήμης συναύξησιν καὶ τὴν περιποίησιν τῆς γνώσεως͵ οὐ τὸ ζῆν͵ ἀλλὰ τὸ εὖ ζῆν περὶ πλείστου ποιήσεται͵ μήτ΄ οὖν παῖδας μήτ΄ αὖ γάμον ἢ τοὺς γονεῖς τῆς πρὸς τὸν θεὸν ἀγάπης καὶ τῆς ἐν βίῳ ^12.100.3 δικαιοσύνης προτιμῶν. ἀδελφὴ δὲ τούτῳ ἡ γυνὴ μετὰ τὴν παιδο ποιίαν͵ ὡς καὶ ὁμοπατρία͵ κρίνεται͵ τότε μόνον τοῦ ἀνδρὸς ἀνα μιμνῃσκομένη͵ ὁπηνίκα ἂν τοῖς τέκνοις προσβλέπῃ͵ ὡς ἂν ἀδελφὴ τῷ ὄντι ἐσομένη καὶ μετὰ τὴν ἀπόθεσιν τῆς σαρκὸς τῆς διαχωρι ζούσης καὶ διοριζούσης τὴν γνῶσιν τῶν πνευματικῶν τῇ ἰδιότητι τῶν σχημάτων. αὐταὶ γὰρ καθ΄ αὑτὰς ἐπ΄ ἴσης εἰσὶ ψυχαὶ αἱ ψυχαὶ οὐθέτεραι͵ οὔτε ἄρρενες οὔτε θήλειαι͵ ἐπὰν μήτε γαμῶσι μήτε γαμί σκωνται· καὶ μή τι οὕτως μετατίθεται εἰς τὸν ἄνδρα ἡ γυνή͵ ἀθή ^12.101.1 λυντος ἐπ΄ ἴσης καὶ ἀνδρικὴ καὶ τελεία γενομένη. τοῦτ΄ ἦν ἄρα ὁ τῆς Σάρρας γένεσιν παιδὸς εὐαγγελισθείσης γέλως͵ οὐκ ἀπιστησάσης͵ οἶμαι͵ τῷ ἀγγέλῳ͵ καταιδεσθείσης δὲ ἐκείνην αὖθις τὴν ὁμιλίαν͵ δι΄ ^12.101.2 ἧς ἔμελλεν παιδὸς γενήσεσθαι μήτηρ.

And did not Abraham, when he was in danger on account of Sarah’s beauty, with the king of Egypt, properly call her sister, being of the same father, but not of the same mother?

καὶ μή τι ἔκτοτε ὁ Ἀβραάμ͵ ὁπηνίκα παρὰ τῷ βασιλεῖ τῆς Αἰγύπτου διὰ τὸ τῆς Σάρρας ἐκιν δύνευεν κάλλος͵ οἰκείως αὐτὴν ἀδελφὴν προσεῖπεν καὶ ὁμοπατρίαν͵ ἀλλ΄ [οὔτε] ὁμομητρίαν οὐδέπω.

To those, then, who have repented and not firmly believed, God grants their requests through their supplications. But to those who live sinlessly and gnostically, He gives, when they have but merely entertained the thought. For example, to Anna, on her merely conceiving the thought, conception was vouchsafed of the child Samuel. (1 Samuel 1:13) Ask, says the Scripture, and I will do. Think, and I will give. For we have heard that God knows the heart, not judging the soul from [external] movement, as we men; nor yet from the event. For it is ridiculous to think so. Nor was it as the architect praises the work when accomplished that God, on making the light and then seeing it, called it good. But He, knowing before He made it what it would be, praised that which was made, He having potentially made good, from the first by His purpose that had no beginning, what was destined to be good actually. Now that which has future He already said beforehand was good, the phrase concealing the truth by hyperbaton. Therefore the Gnostic prays in thought during every hour, being by love allied to God. And first he will ask forgiveness of sins; and after, that he may sin no more; and further, the power of well-doing and of comprehending the whole creation and administration by the Lord, that, becoming pure in heart through the knowledge, which is by the Son of God, he may be initiated into the beatific vision face to face, having heard the Scripture which says, Fasting with prayer is a good thing. (Tobit 12:8)

^12.101.3 Τοῖς μὲν οὖν ἐξ ἁμαρτιῶν μετανενοηκόσι καὶ μὴ στερεῶς πεπι στευκόσι διὰ τῶν δεήσεων παρέχει ὁ θεὸς τὰ αἰτήματα͵ τοῖς δ΄ ἀναμαρτήτως καὶ γνωστικῶς βιοῦσιν ἐννοησαμένοις μόνον δίδωσιν. ^12.101.4 αὐτίκα τῇ Ἄννῃ ἐννοηθείσῃ μόνον τοῦ παιδὸς ἐδόθη σύλληψις τοῦ Σαμουήλ. αἴτησαι͵ φησὶν ἡ γραφή͵ καὶ ποιήσω· ἐννοήθητι καὶ ^12.101.5 δώσω. καρδιογνώστην γὰρ τὸν θεὸν παρειλήφαμεν͵ οὐκ ἐκ κινή ματος ψυχῆς τεκμαιρόμενον καθάπερ ἡμεῖς οἱ ἄνθρωποι͵ ἀλλ΄ οὐδὲ ἐκ τοῦ ἀποβαίνοντος (γελοῖον γὰρ οὕτως νοεῖν)͵ οὐδέ͵ ὡς ὁ ἀρχιτέκτων γενόμενον τὸ ἔργον ἐπῄνεσε͵ καὶ ὁ θεὸς οὕτως ποιήσας ^12.101.6 τὸ φῶς͵ ἔπειτα ἰδών͵ καλὸν εἶπεν· ὃ δέ͵ καὶ πρὶν ἢ ποιῆσαι͵ οἷον ἔσται͵ εἰδώς͵ τοῦτο ἐπῄνεσεν· τὸ δ΄ ἐγένετο δυνάμει ποιοῦντος καλὸν ἄνωθεν διὰ τῆς ἀνάρχου προθέσεως τὸ ἐσόμενον ἐνεργείᾳ καλόν. ^12.101.7 αὐτίκα τὸ ἐσόμενον ἤδη προεῖπεν εἶναι καλόν͵ τῆς φράσεως ὑπερ βατῷ κρυψάσης τὴν ἀλήθειαν. ^12.102.1 Εὔχεται τοίνυν ὁ γνωστικὸς καὶ κατὰ τὴν ἔννοιαν πᾶσαν [τὴν] ὥραν͵ δι΄ ἀγάπης οἰκειούμενος τῷ θεῷ. καὶ τὰ μὲν πρῶτα ἄφεσιν ἁμαρτιῶν αἰτήσεται͵ μετὰ δὲ τὸ μηκέτι ἁμαρτάνειν ἔτι τὸ εὖ ποιεῖν δύνασθαι καὶ πᾶσαν τὴν κατὰ τὸν κύριον δημιουργίαν τε καὶ οἰκονο ^12.102.2 μίαν συνιέναι͵ ἵνα δή͵ καθαρὸς τὴν καρδίαν γενόμενος͵ δι΄ ἐπιγνώ σεως τῆς διὰ τοῦ υἱοῦ τοῦ θεοῦ πρόσωπον πρὸς πρόσωπον τὴν μακαρίαν θέαν μυηθῇ͵ ἐπακούσας τῆς λεγούσης γραφῆς ἀγαθὸν ^12.102.3 νηστεία μετὰ προσευχῆς·

Now fastings signify abstinence from all evils whatsoever, both in action and in word, and in thought itself. As appears, then, righteousness is quadrangular; on all sides equal and like in word, in deed, in abstinence from evils, in beneficence, in gnostic perfection; nowhere, and in no respect halting, so that he does not appear unjust and unequal. As one, then, is righteous, so certainly is he a believer. But as he is a believer, he is not yet also righteous— I mean according to the righteousness of progress and perfection, according to which the Gnostic is called righteous.

νηστεῖαι δὲ ἀποχὰς κακῶν μηνύουσιν πάν των ἁπαξαπλῶς͵ τῶν τε κατ΄ ἐνέργειαν καὶ κατὰ λόγον καὶ κατὰ ^12.102.4 τὴν διάνοιαν αὐτήν. ὡς ἔοικεν οὖν ἡ δικαιοσύνη τετράγωνός ἐστι͵ πάντοθεν ἴση καὶ ὁμοία ἐν λόγῳ͵ ἐν ἔργῳ͵ ἐν ἀποχῇ κακῶν͵ ἐν εὐποιίᾳ͵ ἐν τελειότητι γνωστικῇ͵ οὐδαμῇ οὐδαμῶς χωλεύουσα͵ ἵνα ^12.102.5 μὴ ἄδικός τε καὶ ἄνισος φανῇ. ᾗ μὲν οὖν τίς ἐστι δίκαιος͵ πάντως οὗτος καὶ πιστός͵ ᾗ δὲ πιστός͵ οὐδέπω καὶ δίκαιος͵ τὴν κατὰ προ κοπὴν καὶ τελείωσιν δικαιοσύνην λέγω͵ καθ΄ ἣν ὁ γνωστικὸς δίκαιος ^12.103.1 λέγεται.

For instance, on Abraham becoming a believer, it was reckoned to him for righteousness, he having advanced to the greater and more perfect degree of faith. For he who merely abstains from evil conduct is not just, unless he also attain besides beneficence and knowledge; and for this reason some things are to be abstained from, others are to be done. By the armour of righteousness on the right hand and on the left, (2 Corinthians 6:7) the apostle says, the righteous man is sent on to the inheritance above—by some [arms] defended, by others putting forth his might. For the defence of his panoply alone, and abstinence from sins, are not sufficient for perfection, unless he assume in addition the work of righteousness— activity in doing good.

αὐτίκα τῷ Ἀβραὰμ πιστῷ γενομένῳ ἐλογίσθη εἰς δικαιοσύνην͵^12.103.2  εἰς τὸ μεῖζον καὶ τελειότερον τῆς πίστεως προβεβηκότι. οὐ γὰρ ὁ ἀπεχόμενος μόνον τῆς κακῆς πράξεως δίκαιος͵ ἐὰν μὴ προσ εξεργάσηται καὶ τὸ εὖ ποιεῖν καὶ τὸ γινώσκειν͵ δι΄ ἣν αἰτίαν τῶν ^12.103.3 μὲν ἀφεκτέον͵ τὰ δ΄ ἐνεργητέον. διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν φησὶν ὁ ἀπόστολος παραπέμπεσθαι τὸν δίκαιον εἰς κληρονομίαν τὴν ἄκραν͵ ὑπὸ μὲν τῶν πεφραγμένον͵ τοῖς ^12.103.4 δὲ καὶ ἐνεργοῦντα. οὐ γὰρ ἡ σκέπη μόνη τῆς παντευχίας καὶ ἡ τῶν ἁμαρτημάτων ἀποχὴ ἱκανὴ πρὸς τελείωσιν͵ εἰ μὴ προσλάβοι τὸ ἔρ ^12.103.5 γον τῆς δικαιοσύνης͵ τὴν εἰς εὐποιίαν ἐνέργειαν.

Then our dexterous man and Gnostic is revealed in righteousness already even here, as Moses, glorified in the face of the soul, (Exodus 34:29) as we have formerly said, the body bears the stamp of the righteous soul. For as the mordant of the dyeing process, remaining in the wool, produces in it a certain quality and diversity from other wool; so also in the soul the pain is gone, but the good remains; and the sweet is left, but the base is wiped away. For these are two qualities characteristic of each soul, by which is known that which is glorified, and that which is condemned.

τότε ὁ περιδέξιος ἡμῖν καὶ γνωστικὸς ἐν δικαιοσύνῃ ἀποκαλύπτεται͵ δεδοξασμένος ἤδη κἀνθένδε καθάπερ ὁ Μωυσῆς τὸ πρόσωπον [τῆς ψυχῆς]͵ ὅπερ ἐν τοῖς πρόσθεν ἰδίωμα χαρακτηριστικὸν τῆς δικαίας εἰρήκαμεν ψυχῆς. ^12.103.6 καθάπερ γὰρ τοῖς ἐρίοις ἡ στῦψις τῆς βαφῆς ἐμμείνασα τὴν ἰδιότητα καὶ παραλλαγὴν πρὸς τὰ λοιπὰ παρέχει ἔρια οὕτως κἀπὶ τῆς ψυχῆς ὁ μὲν πόνος παρῆλθεν͵ μένει δὲ τὸ καλόν͵ καὶ τὸ μὲν ἡδὺ κατα ^12.103.7 λείπεται͵ ἀναμάσσεται δὲ τὸ αἰσχρόν. αὗται γὰρ ἑκατέρας ψυχῆς χα ρακτηριστικαὶ ποιότητες͵ ἀφ΄ ὧν γνωρίζεται ἡ μὲν δεδοξασμένη͵ ἡ ^12.104.1 δὲ κατεγνωσμένη.

And as in the case of Moses, from his righteous conduct, and from his uninterrupted intercourse with God, who spoke to him, a kind of glorified hue settled on his face; so also a divine power of goodness clinging to the righteous soul in contemplation and in prophecy, and in the exercise of the function of governing, impresses on it something, as it were, of intellectual radiance, like the solar ray, as a visible sign of righteousness, uniting the soul with light, through unbroken love, which is God-bearing and God-borne. Thence assimilation to God the Saviour arises to the Gnostic, as far as permitted to human nature, he being made perfect as the Father who is in heaven. (Matthew 5:48)

ναὶ μὴν καθάπερ τῷ Μωυσεῖ ἐκ τῆς δικαιοπραγίας καὶ τῆς κατὰ τὸ συνεχὲς πρὸς τὸν θεὸν τὸν λαλοῦντα αὐτῷ ὁμιλίας ἐπίχροιά τις ἐπεκάθιζε τῷ προσώπῳ δεδοξασμένη͵ οὕτως καὶ τῇ δικαίᾳ ψυχῇ θεία τις ἀγαθωσύνης δύναμις κατά τε ἐπισκοπὴν κατά τε τὴν προφητείαν κατά τε τὴν διοικητικὴν ἐνέργειαν ἐγχριπτομένη οἷον ἀπαυγάσματος νοεροῦ καθάπερ ἡλιακῆς ἀλέας ἐναποσημαίνεταί τι͵ δικαιοσύνης σφραγῖδα ἐπιφανῆ͵ φῶς ἡνωμένον ψυχῇ δι΄ ἀγάπης ^12.104.2 ἀδιαστάτου͵ θεοφορούσης καὶ θεοφορουμένης. ἐνταῦθα ἡ ἐξομοίωσις ἡ πρὸς τὸν σωτῆρα θεὸν ἀνακύπτει τῷ γνωστικῷ͵ εἰς ὅσον ἀνθρω πίνῃ θεμιτὸν φύσει͵ γινομένῳ τελείῳ ὡς ὁ πατήρ͵ φησίν͵ ὁ ἐν ^12.104.3 τοῖς οὐρανοῖς.

It is He Himself who says, Little children, a little while I am still with you. John 13:33 Since also God Himself remains blessed and immortal, neither molested nor molesting another; not in consequence of being by nature good, but in consequence of doing good in a manner peculiar to Himself. God being essentially, and proving Himself actually, both Father and good, continues immutably in the self-same goodness. For what is the use of good that does not act and do good?

αὐτός ἐστιν ὁ εἰπών· τεκνία͵ ἔτι μικρὸν μεθ΄ ὑμῶν εἰμι͵ ἐπεὶ καὶ ὁ θεός͵ οὐχ ᾗ φύσει ἀγαθός ἐστι͵ ταύτῃ μένει μακά ριος καὶ ἄφθαρτος͵ οὔτε πράγματ΄ ἔχων οὔτε ἄλλῳ παρέχων͵ ποιῶν δὲ ἰδίως ἀγαθά͵ θεὸς ὄντως καὶ πατὴρ ἀγαθὸς ὤν τε καὶ γινόμενος ἐν ἀδιαλείπτοις εὐποιίαις͵ ἐν ταὐτότητι τῆς ἀγαθωσύνης ἀπαραβάτως μένει. τί γὰρ ὄφελος ἀγαθοῦ μὴ ἐνεργοῦντος μηδὲ ἀγαθύνοντος;

Chapter 13.

Degrees of Glory in Heaven Corresponding with the Dignities of the Church Below

He, then, who has first moderated his passions and trained himself for impassibility, and developed to the beneficence of gnostic perfection, is here equal to the angels. Luminous already, and like the sun shining in the exercise of beneficence, he speeds by righteous knowledge through the love of God to the sacred abode, like as the apostles. Not that they became apostles through being chosen for some distinguished peculiarity of nature, since also Judas was chosen along with them. But they were capable of becoming apostles on being chosen by Him who foresees even ultimate issues. Matthias, accordingly, who was not chosen along with them, on showing himself worthy of becoming an apostle, is substituted for Judas.

^13.105.1 Ὁ τοίνυν μετριοπαθήσας τὰ πρῶτα καὶ εἰς ἀπάθειαν μελε τήσας αὐξήσας τε εἰς εὐποιίαν γνωστικῆς τελειότητος ἰσάγγελος μὲν ἐνταῦθα· φωτεινὸς δὲ ἤδη καὶ ὡς ὁ ἥλιος λάμπων κατὰ τὴν εὐερ γεσίαν σπεύδει τῇ γνώσει τῇ δικαίᾳ δι΄ ἀγάπης θεοῦ ἐπὶ τὴν ἁγίαν μονὴν καθάπερ οἱ ἀπόστολοι͵ οὐχ͵ ὅτι ἦσαν ἐκλεκτοί͵ γενόμενοι ἀπόστολοι κατά τι φύσεως ἐξαίρετον ἰδίωμα͵ ἐπεὶ καὶ ὁ Ἰούδας ἐξε λέγη σὺν αὐτοῖς͵ ἀλλ΄ οἷοί τε ἦσαν ἀπόστολοι γενέσθαι ἐκλεγέντες ^13.105.2 πρὸς τοῦ καὶ τὰ τέλη προορωμένου. ὁ γοῦν μὴ σὺν αὐτοῖς ἐκλεγεὶς Ματθίας͵ ἄξιον ἑαυτὸν παρασχόμενος τοῦ γενέσθαι ἀπόστολον͵ ^13.106.1 ἀντικατατάσσεται Ἰούδα.

Those, then, also now, who have exercised themselves in the Lord’s commandments, and lived perfectly and gnostically according to the Gospel, may be enrolled in the chosen body of the apostles. Such an one is in reality a presbyter of the Church, and a true minister (deacon) of the will of God, if he do and teach what is the Lord’s; not as being ordained by men, nor regarded righteous because a presbyter, but enrolled in the presbyterate because righteous. And although here upon earth he be not honoured with the chief seat, he will sit down on the four-and-twenty thrones, judging the people, as John says in the Apocalypse.

ἔξεστιν οὖν καὶ νῦν ταῖς κυριακαῖς ἐνασκή σαντας ἐντολαῖς͵ κατὰ τὸ εὐαγγέλιον τελείως βιώσαντας καὶ γνωστι ^13.106.2 κῶς͵ εἰς τὴν ἐκλογὴν τῶν ἀποστόλων ἐγγραφῆναι. οὗτος πρεσβύ τερός ἐστι τῷ ὄντι τῆς ἐκκλησίας καὶ διάκονος ἀληθὴς τῆς τοῦ θεοῦ βουλήσεως͵ ἐὰν ποιῇ καὶ διδάσκῃ τὰ τοῦ κυρίου͵ οὐχ ὑπ΄ ἀν θρώπων χειροτονούμενος οὐδ΄͵ ὅτι πρεσβύτερος͵ δίκαιος νομιζόμενος͵ ἀλλ΄͵ ὅτι δίκαιος͵ ἐν πρεσβυτερίῳ καταλεγόμενος· κἂν ἐνταῦθα ἐπὶ γῆς πρωτοκαθεδρίᾳ μὴ τιμηθῇ͵ ἐν τοῖς εἴκοσι καὶ τέσσαρσι καθε δεῖται θρόνοις τὸν λαὸν κρίνων͵ ὥς φησιν ἐν τῇ ἀποκαλύψει ^13.106.3 Ἰωάννης.

For, in truth, the covenant of salvation, reaching down to us from the foundation of the world, through different generations and times, is one, though conceived as different in respect of gift. For it follows that there is one unchangeable gift of salvation given by one God, through one Lord, benefiting in many ways. For which cause the middle wall which separated the Greek from the Jew is taken away, in order that there might be a peculiar people. And so both meet in the one unity of faith; and the selection out of both is one. And the chosen of the chosen are those who by reason of perfect knowledge are called [as the best] from the Church itself, and honoured with the most august glory— the judges and rulers— four-and-twenty (the grace being doubled) equally from Jews and Greeks. Since, according to my opinion, the grades here in the Church, of bishops, presbyters, deacons, are imitations of the angelic glory, and of that economy which, the Scriptures say, awaits those who, following the footsteps of the apostles, have lived in perfection of righteousness according to the Gospel. For these taken up in the clouds, the apostle (1 Thessalonians 4:17) writes, will first minister [as deacons], then be classed in the presbyterate, by promotion in glory [for glory differs (1 Corinthians 15:41) from glory] till they grow into a perfect man. (Ephesians 4:13)

μία μὲν γὰρ τῷ ὄντι διαθήκη ἡ σωτήριος ἀπὸ καταβολῆς κόσμου εἰς ἡμᾶς διήκουσα͵ κατὰ διαφόρους γενεάς τε καὶ χρόνους ^13.106.4 διάφορος εἶναι τὴν δόσιν ὑποληφθεῖσα. ἀκόλουθον γὰρ εἶναι μίαν ἀμετάθετον σωτηρίας δόσιν παρ΄ ἑνὸς θεοῦ δι΄ ἑνὸς κυρίου πολυ τρόπως ὠφελοῦσαν͵ δι΄ ἣν αἰτίαν τὸ μεσότοιχον αἴρεται τὸ διο ^13.107.1 ρίζον τοῦ Ἰουδαίου τὸν Ἕλληνα εἰς περιούσιον λαόν. καὶ οὕτως ἄμφω εἰς τὴν ἑνότητα τῆς πίστεως καταντῶσιν͵ καὶ ἡ ἐξ ἀμφοῖν ^13.107.2 ἐκλογὴ μία. καὶ τῶν ἐκλεκτῶν͵ φησίν͵ ἐκλεκτότεροι οἱ κατὰ τὴν τελείαν γνῶσιν καὶ τῆς ἐκκλησίας αὐτῆς ἀπηνθισμένοι καὶ τῇ μεγα λοπρεπεστάτῃ δόξῃ τετιμημένοι͵ κριταί τε καὶ διοικηταί͵ ἐπ΄ ἴσης ἔκ τε Ἰουδαίων ἔκ τε Ἑλλήνων͵ οἱ τέσσαρες καὶ εἴκοσι͵ διπλασιασθείσης τῆς χάριτος· ἐπεὶ καὶ αἱ ἐνταῦθα κατὰ τὴν ἐκκλησίαν προκοπαὶ ἐπι σκόπων͵ πρεσβυτέρων͵ διακόνων μιμήματα͵ οἶμαι͵ ἀγγελικῆς δόξης κἀκείνης τῆς οἰκονομίας τυγχάνουσιν͵ ἣν ἀναμένειν φασὶν αἱ γραφαὶ τοὺς κατ΄ ἴχνος τῶν ἀποστόλων ἐν τελειώσει δικαιοσύνης κατὰ τὸ ^13.107.3 εὐαγγέλιον βεβιωκότας. ἐν νεφέλαις τούτους ἀρθέντας γράφει ὁ ἀπόστολος διακονήσειν μὲν τὰ πρῶτα͵ ἔπειτα ἐγκαταταγῆναι τῷ πρεσβυτερίῳ κατὰ προκοπὴν δόξης (δόξα γὰρ δόξης διαφέρει)͵ ἄχρις ἂν εἰς τέλειον ἄνδρα αὐξήσωσιν.

Chapter 14

Degrees of Glory in Heaven

Such, according to David, rest in the holy hill of God, in the Church far on high, in which are gathered the philosophers of God, who are Israelites indeed, who are pure in heart, in whom there is no guile; (John 1:47; Matthew 5:8) who do not remain in the seventh seat, the place of rest, but are promoted, through the active beneficence of the divine likeness, to the heritage of beneficence which is the eighth grade; devoting themselves to the pure vision of insatiable contemplation.

^14.108.1 οἱ τοιοῦτοι κατὰ τὸν Δαβὶδ καταπαύσουσιν ἐν ὄρει ἁγίῳ θεοῦ͵ τῇ ἀνωτάτω ἐκκλησίᾳ͵ καθ΄ ἣν οἱ φιλόσοφοι συνάγονται τοῦ θεοῦ͵ οἱ τῷ ὄντι Ἰσραηλῖται οἱ καθαροὶ τὴν καρδίαν͵ ἐν οἷς δόλος οὐδείς͵ οἱ μὴ καταμείναντες ἐν ἑβδομάδι ἀναπαύσεως͵ ἀγαθοεργίᾳ δὲ θείας ἐξομοιώσεως εἰς ὀγ δοαδικῆς εὐεργεσίας κληρονομίαν ὑπερκύψαντες͵ ἀκορέστου θεωρίας ^14.108.2 εἰλικρινεῖ ἐποπτείᾳ προσανέχοντες.

And other sheep there are also, says the Lord, which are not of this fold (John 10:16) — deemed worthy of another fold and mansion, in proportion to their faith. But My sheep hear My voice, (John 10:27) understanding gnostically the commandments. And this is to be taken in a magnanimous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, Your faith has saved you, we do not understand Him to say absolutely that those who have believed in any way whatever shall be saved, unless also works follow. But it was to the Jews alone that He spoke this utterance, who kept the law and lived blamelessly, who wanted only faith in the Lord. No one, then, can be a believer and at the same time be licentious; but though he quit the flesh, he must put off the passions, so as to be capable of reaching his own mansion.

ἔστιν δὲ καὶ ἄλλα͵ φησὶν ὁ κύριος͵ πρόβατα͵ ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης͵ ἄλλης αὐλῆς ^14.108.3 καὶ μονῆς ἀναλόγως τῆς πίστεως κατηξιωμένα. τὰ δὲ ἐμὰ πρόβατα τῆς ἐμῆς ἀκούει φωνῆς͵ συνιέντα γνωστικῶς τὰς ἐντολάς· τὸ δ΄ ἔστιν μεγαλοφρόνως καὶ ἀξιολόγως ἐκδέχεσθαι σὺν καὶ τῇ τῶν ἔργων ^14.108.4 ἀνταποδόσει τε καὶ ἀντακολουθίᾳ. ὥστε ὅταν ἀκούσωμεν ἡ πίστις σου σέσωκέν σε͵ οὐχ ἁπλῶς τοὺς ὁπωσοῦν πιστεύσαντας σωθήσεσθαι ^14.108.5 λέγειν αὐτὸν ἐκδεχόμεθα͵ ἐὰν μὴ καὶ τὰ ἔργα ἐπακολουθήσῃ. αὐτίκα Ἰουδαίοις μόνοις ταύτην ἔλεγε τὴν φωνὴν τοῖς νομικῶς καὶ ἀνεπι λήπτως βεβιωκόσιν͵ οἷς μόνον ἡ εἰς τὸν κύριον ὑπελείπετο πίστις. ^14.109.1 οὐκ ἂν οὖν μετὰ ἀκρασίας πιστός τις εἴη͵ ἀλλὰ κἂν μὴ ἐξέλθῃ τὴν σάρκα͵ ἀποθέσθαι τὰ πάθη ἀνάγκη τοῦτον͵ ὡς εἰς τὴν μονὴν τὴν οἰκείαν ^14.109.2 χωρῆσαι δυνηθῆναι.

Now to know is more than to believe, as to be dignified with the highest honour after being saved is a greater thing than being saved. Accordingly the believer, through great discipline, divesting himself of the passions, passes to the mansion which is better than the former one, viz., to the greatest torment, taking with him the characteristic of repentance from the sins he has committed after baptism. He is tortured then still more— not yet or not quite attaining what he sees others to have acquired. Besides, he is also ashamed of his transgressions. The greatest torments, indeed, are assigned to the believer. For God’s righteousness is good, and His goodness is righteous. And though the punishments cease in the course of the completion of the expiation and purification of each one, yet those have very great and permanent grief who are found worthy of the other fold, on account of not being along with those that have been glorified through righteousness.

πλέον δέ ἐστι τοῦ πιστεῦσαι τὸ γνῶναι͵ καθά περ ἀμέλει τοῦ σωθῆναι τὸ καὶ μετὰ τὸ σωθῆναι τιμῆς τῆς ἀνω ^14.109.3 τάτω ἀξιωθῆναι. διὰ πολλῆς τοίνυν τῆς παιδείας ἀπεκδυσάμενος τὰ πάθη ὁ πιστὸς ἡμῖν μέτεισιν ἐπὶ τὴν βελτίονα τῆς προτέρας μονῆς͵ μεγίστην κόλασιν ἐπιφερόμενος τὸ ἰδίωμα τῆς μετανοίας ὧν ^14.109.4 ἐξήμαρτεν μετὰ τὸ βάπτισμα. ἀνιᾶται γοῦν ἔτι μᾶλλον ἤτοι μηδέπω ^14.109.5 ἢ καὶ μηδ΄ ὅλως τυγχάνων ὧν ἄλλους ὁρᾷ μετειληφότας. πρὸς δὲ καὶ ἐπαισχύνεται τοῖς πλημμεληθεῖσιν αὐτῷ͵ αἳ δὴ μέγισται κολάσεις εἰσὶ τῷ πιστῷ. ἀγαθὴ γὰρ ἡ τοῦ θεοῦ δικαιοσύνη καὶ δικαία ἐστὶν ^14.109.6 ἡ ἀγαθότης αὐτοῦ. κἂν παύσωνται ἄρα που αἱ τιμωρίαι κατὰ τὴν ἀποπλήρωσιν τῆς ἐκτίσεως καὶ τῆς ἑκάστου ἀποκαθάρσεως͵ μεγίστην ἔχουσι παραμένουσαν λύπην οἱ τῆς ἄλλης ἄξιοι εὑρεθέντες αὐλῆς τὴν ἐπὶ τῷ μὴ συνεῖναι τοῖς διὰ δικαιοσύνην δοξασθεῖσιν.

For instance, Solomon, calling the Gnostic, wise, speaks thus of those who admire the dignity of his mansion: For they shall see the end of the wise, and to what a degree the Lord has established him. (Wisdom 4:17) And of his glory they will say, This was he whom we once held up to derision, and made a byword of reproach; fools that we were! We thought his life madness, and his end dishonourable. How is he reckoned among the sons of God, and his inheritance among the saints? (Wisdom 5:3-5)

^14.110.1 Αὐτίκα ὁ Σολομὼν σοφὸν καλῶν τὸν γνωστικὸν περὶ τῶν θαυ μαζόντων αὐτοῦ τὸ ἀξίωμα τῆς μονῆς τάδε φησίν· ὄψονται γὰρ τελευτὴν σοφοῦ καὶ οὐ νοήσουσι͵ τί ἐβουλεύσατο περὶ αὐτοῦ καὶ εἰς ^14.110.2 τί ἠσφαλίσατο αὐτὸν ὁ κύριος· ἐπί τε τῆς δόξης ἐροῦσιν αὐτοῦ· οὗτος ἦν ὃν ἔσχομέν ποτε εἰς γέλωτα καὶ εἰς παραβολὴν ὀνειδισμοῦ͵ οἱ ἄφρονες· τὸν βίον αὐτοῦ ἐλογισάμεθα μανίαν καὶ τὴν τελευτὴν αὐτοῦ ἄτιμον· πῶς κατελογίσθη ἐν υἱοῖς θεοῦ καὶ ἐν ἁγίοις ὁ κλῆ ^14.110.3 ρος αὐτοῦ ἐστιν;

Not only then the believer, but even the heathen, is judged most righteously. For since God knew in virtue of His prescience that he would not believe, He nevertheless, in order that he might receive his own perfection gave him philosophy, but gave it him previous to faith. And He gave the sun, and the moon, and the stars to be worshipped; which God, the Law says, (Deuteronomy 4:19) made for the nations, that they might not become altogether atheistical, and so utterly perish. But they, also in the instance of this commandment, having become devoid of sense, and addicting themselves to graven images, are judged unless they repent; some of them because, though able, they would not believe God; and others because, though willing, they did not take the necessary pains to become believers. There were also, however, those who, from the worship of the heavenly bodies, did not return to the Maker of them. For this was the sway given to the nations to rise up to God, by means of the worship of the heavenly bodies. But those who would not abide by those heavenly bodies assigned to them, but fell away from them to stocks and stones, were counted, it is said, as chaff-dust and as a drop from a jar, (Isaiah 40:15 beyond salvation, cast away from the body.

οὐ μόνον τοίνυν ὁ πιστός͵ ἀλλὰ καὶ ὁ ἐθνικὸς δικαιότατα κρίνεται. ἐπειδὴ γὰρ ᾔδει ὁ θεός͵ ἅτε προγνώστης ὤν͵ μὴ πιστεύσοντα τοῦτον͵ οὐδὲν ἧττον͵ ὅπως τήν γε καθ΄ ἑαυτὸν ἀνα δέξηται τελείωσιν͵ ἔδωκεν μὲν φιλοσοφίαν αὐτῷ͵ ἀλλὰ πρὸ τῆς πίστεως͵ ἔδωκεν δὲ τὸν ἥλιον καὶ τὴν σελήνην καὶ τὰ ἄστρα εἰς θρῃσκείαν͵ ἃ ἐποίησεν ὁ θεὸς τοῖς ἔθνεσιν͵ φησὶν ὁ νόμος͵ ἵνα μὴ ^14.110.4 τέλεον ἄθεοι γενόμενοι τελέως καὶ διαφθαρῶσιν. οἱ δὲ κἀν ταύτῃ γενόμενοι τῇ ἐντολῇ ἀγνώμονες͵ γλυπτοῖς προσεσχηκότες ἀγάλμασι͵ ἂν μὴ μετανοήσωσι͵ κρίνονται͵ οἳ μέν͵ ὅτι δυνηθέντες οὐκ ἠθέλησαν πιστεῦσαι τῷ θεῷ͵ οἳ δέ͵ ὅτι καὶ θελήσαντες οὐκ ἐξεπόνησαν περι ^14.111.1 γενέσθαι πιστοί· ναὶ μὴν κἀκεῖνοι οἱ ἀπὸ τῆς τῶν ἄστρων σεβήσεως μὴ ἐπαναδραμόντες ἐπὶ τὸν τούτων ποιητήν. ὁδὸς γὰρ ἦν αὕτη δοθεῖσα τοῖς ἔθνεσιν ἀνακῦψαι πρὸς θεὸν διὰ τῆς τῶν ἄστρων ^14.111.2 θρῃσκείας. οἱ δὲ μὴ ἐπὶ τούτοις θελήσαντες ἐπιμεῖναι τοῖς δοθεῖσιν αὐτοῖς ἀστράσιν͵ ἀλλὰ καὶ τούτων ἀποπεσόντες εἰς λίθους καὶ ξύλα͵ ὡς χνοῦς͵ φησίν͵ ἐλογίσθησαν καὶ ὡς σταγὼν ἀπὸ κάδου͵ περισ ^14.111.3 σοὶ εἰς σωτηρίαν͵ οἱ ἀπορριπτόμενοι τοῦ σώματος.

As, then, to be simply saved is the result of medium actions, but to be saved rightly and becomingly is right action, so also all action of the Gnostic may be called right action; that of the simple believer, intermediate action, not yet perfected according to reason, not yet made right according to knowledge; but that of every heathen again is sinful. For it is not simply doing well, but doing actions with a certain aim, and acting according to reason, that the Scriptures exhibit as requisite.

ὥσπερ οὖν τὸ μὲν ἁπλῶς σῴζειν τῶν μέσων ἐστίν͵ τὸ δ΄ ὀρθῶς καὶ δεόντως κατ όρθωμα͵ οὕτως καὶ πᾶσα πρᾶξις γνωστικοῦ μὲν κατόρθωμα͵ τοῦ δὲ ἁπλῶς πιστοῦ μέση πρᾶξις λέγοιτ΄ ἄν͵ μηδέπω κατὰ λόγον ἐπιτε λουμένη μηδὲ μὴν κατ΄ ἐπίστασιν κατορθουμένη. πᾶσα δὲ ἔμπαλιν τοῦ ἐθνικοῦ ἁμαρτητική· οὐ γὰρ τὸ ἁπλῶς εὖ πράττειν͵ ἀλλὰ τὸ πρός τινα σκοπὸν τὰς πράξεις ποιεῖσθαι καὶ κατὰ λόγον ἐνεργεῖν ^14.112.1 καθῆκον αἱ γραφαὶ παριστᾶσιν.

As, then, lyres ought not to be touched by those who are destitute of skill in playing the lyre, nor flutes by those who are unskilled in flute-playing, neither are those to put their hand to affairs who have not knowledge, and know not how to use them in the whole of life.

καθάπερ οὖν τοῖς ἀπείροις τοῦ λυρίζειν λύρας οὐχ ἁπτέον οὐδὲ μὴν τοῖς ἀπείροις τοῦ αὐλεῖν αὐλῶν͵ οὕτως οὐδὲ πραγμάτων ἁπτέον τοῖς μὴ τὴν γνῶσιν εἰληφόσι καὶ ^14.112.2 εἰδόσιν ὅπως αὐτοῖς παρ΄ ὅλον τὸν βίον χρηστέον.

The struggle for freedom, then, is waged not alone by the athletes of battles in wars, but also in banquets, and in bed, and in the tribunals, by those who are anointed by the word, who are ashamed to become the captives of pleasures.

τὸν γοῦν τῆς ἐλευθερίας ἀγῶνα οὐ μόνον ἐν πολέμοις ἀγωνίζονται οἱ πολέμων ἀθληταί͵ ἀλλὰ καὶ ἐν συμποσίοις καὶ ἐπὶ κοίτης κἀν τοῖς δικαστη ρίοις οἱ ἀλειψάμενοι τῷ λόγῳ͵ αἰχμάλωτοι γενέσθαι ἡδονῆς αἰσχυνόμενοι·

I would never part with virtue for unrighteous gain. But plainly, unrighteous gain is pleasure and pain, toil and fear; and, to speak comprehensively, the passions of the soul, the present of which is delightful, the future vexatious. For what is the profit, it is said, if you gain the world and lose the soul? It is clear, then, that those who do not perform good actions, do not know what is for their own advantage. And if so, neither are they capable of praying aright, so as to receive from God good things; nor, should they receive them, will they be sensible of the boon; nor, should they enjoy them, will they enjoy worthily what they know not; both from their want of knowledge how to use the good things given them, and from their excessive stupidity, being ignorant of the way to avail themselves of the divine gifts.

οὐ μήποτε τὰν ἀρετὰν ἀλλάξομαι ἀντ΄ ἀδίκου κέρδους. ^14.112.3 ἄδικον δὲ ἄντικρυς κέρδος ἡδονὴ καὶ λύπη πόθος τε καὶ φόβος καὶ συνελόντι εἰπεῖν τὰ πάθη τῆς ψυχῆς͵ ὧν τὸ παραυτίκα τερπνὸν ἀνιαρὸν εἰς τοὐπιόν. τί γὰρ ὄφελος͵ ἐὰν τὸν κόσμον κερδήσῃς͵ ^14.112.4 φησί͵ τὴν δὲ ψυχὴν ἀπολέσῃς; δῆλον οὖν τοὺς μὴ ἐπιτελοῦντας τὰς καλὰς πράξεις οὐδὲ γιγνώσκειν τὰ ὠφέλιμα ἑαυτοῖς. εἰ δὲ τοῦτο͵ οὐδὲ εὔξασθαι ὀρθῶς οἷοί τε οὗτοι παρὰ τοῦ θεοῦ λαβεῖν τὰ ἀγαθά͵ ἀγνοοῦντες τὰ ὄντως ἀγαθά͵ οὐδ΄ ἂν λαβόντες αἴσθοιντο τῆς δω ρεᾶς οὐδ΄ ἄν τι ἀπολαύσειαν κατ΄ ἀξίαν οὗ μὴ ἔγνωσαν͵ ὑπό τε τῆς ἀπειρίας τοῦ χρήσασθαι τοῖς δοθεῖσι καλῶς ὑπό τε τῆς ἄγαν ἀμα θίας͵ μηδέπω πῶς χρηστέον ταῖς θείαις δωρεαῖς ἐγνωκότες. ἀμαθία δὲ ἀγνοίας αἰτία.

Now stupidity is the cause of ignorance. And it appears to me that it is the vaunt of a boastful soul, though of one with a good conscience, to exclaim against what happens through circumstances:—

^14.113.1 Καί μοι δοκεῖ κομπώδους μὲν εἶναι ψυχῆς καύχημα͵ πλὴν εὐσυν ειδήτου͵ ἐπιφθέγγεσθαι τοῖς κατὰ περίστασιν συμβαίνουσι·

Therefore let them do what they may;
For it shall be well with me; and Right
Shall be my ally, and I shall not be caught doing evil.

πρὸς ταῦθ΄ ὅ τι χρὴ καὶ παλαμάσθων· τὸ γὰρ εὖ μετ΄ ἐμοῦ καὶ τὸ δίκαιον σύμμαχον ἔσται͵ καὶ οὐ μή ποτε ἁλῶ͵ καλὰ πράσσων.

But such a good conscience preserves sanctity towards God and justice towards men; keeping the soul pure with grave thoughts, and pure words, and just deeds. By thus receiving the Lord’s power, the soul studies to be God; regarding nothing bad but ignorance, and action contrary to right reason. And giving thanks always for all things to God, by righteous hearing and divine reading, by true investigation, by holy oblation, by blessed prayer; lauding, hymning, blessing, praising, such a soul is never at any time separated from God. Rightly then is it said, And they who trust in Him shall understand the truth, and those faithful in love shall abide by Him. (Wisdom 3:9) You see what statements Wisdom makes about the Gnostics.

^14.113.2 αὕτη δὲ ἡ εὐσυνειδησία τὸ ὅσιον τὸ πρὸς τὸν θεὸν καὶ τὸ πρὸς τοὺς ἀνθρώπους δίκαιον διασῴζει͵ καθαρὰν τὴν ψυχὴν φυλάττουσα δια ^14.113.3 νοήμασι σεμνοῖς καὶ λόγοις ἁγνοῖς καὶ τοῖς δικαίοις ἔργοις. οὕτως δύναμιν λαβοῦσα κυριακὴν ἡ ψυχὴ μελετᾷ εἶναι θεός͵ κακὸν μὲν οὐδὲν ἄλλο πλὴν ἀγνοίας εἶναι νομίζουσα καὶ τῆς μὴ κατὰ τὸν ὀρθὸν λόγον ἐνεργείας͵ ἀεὶ δὲ εὐχαριστοῦσα ἐπὶ πᾶσι τῷ θεῷ δι΄ ἀκοῆς δικαίας καὶ ἀναγνώσεως θείας͵ διὰ ζητήσεως ἀληθοῦς͵ διὰ προσφορᾶς ἁγίας͵ δι΄ εὐχῆς μακαρίας͵ αἰνοῦσα͵ ὑμνοῦσα͵ εὐλογοῦσα͵ ψάλλουσα· οὐ διορίζεταί ποτε τοῦ θεοῦ κατ΄ οὐδένα καιρὸν ἡ τοιάδε ^14.113.4 ψυχή. εἰκότως οὖν εἴρηται· καὶ οἱ πεποιθότες ἐπ΄ αὐτῷ συνήσουσιν ἀλήθειαν͵ καὶ οἱ πιστοὶ ἐν ἀγάπῃ προσμενοῦσιν αὐτῷ.

Conformably, therefore, there are various abodes, according to the worth of those who have believed. To the point Solomon says, For there shall be given to him the choice grace of faith, and a more pleasant lot in the temple of the Lord. (Wisdom 3:14) For the comparative shows that there are lower parts in the temple of God, which is the whole Church. And the superlative remains to be conceived, where the Lord is. These chosen abodes, which are three, are indicated by the numbers in the Gospel— the thirty, the sixty, the hundred. (Matthew 13:8) And the perfect inheritance belongs to those who attain to a perfect man, according to the image of the Lord. And the likeness is not, as some imagine, that of the human form; for this consideration is impious. Nor is the likeness to the first cause that which consists in virtue. For this utterance is also impious, being that of those who have imagined that virtue in man and in the sovereign God is the same. You have supposed iniquity, He says, [in imagining] that I will be like to you. But it is enough for the disciple to become as the Master, (Matthew 25:10) says the Master. To the likeness of God, then, he that is introduced into adoption and the friendship of God, to the just inheritance of the lords and gods is brought; if he be perfected, according to the Gospel, as the Lord Himself taught.

ὁρᾷς οἷα ^14.114.1 περὶ τῶν γνωστικῶν διαλέγεται ἡ σοφία. ἀναλόγως ἄρα καὶ αἱ μοναὶ ποικίλαι κατ΄ ἀξίαν τῶν πιστευσάντων. αὐτίκα ὁ Σολομών· δοθή σεται γὰρ αὐτῷ τῆς πίστεως ἡ χάρις ἐκλεκτὴ καὶ κλῆρος ἐν ναῷ ^14.114.2 κυρίου θυμηρέστερος. τὸ συγκριτικὸν γὰρ δείκνυσι μὲν τὰ ὑποβε βηκότα ἐν τῷ ναῷ τοῦ θεοῦ͵ ὅς ἐστιν ἡ πᾶσα ἐκκλησία͵ ἀπολείπει ^14.114.3 δὲ ἐννοεῖν καὶ τὸ ὑπερθετικόν͵ ἔνθα ὁ κύριός ἐστιν. ταύτας ἐκλεκτὰς οὔσας τὰς τρεῖς μονὰς οἱ ἐν τῷ εὐαγγελίῳ ἀριθμοὶ αἰνίσσονται͵ ὁ ^14.114.4 τριάκοντα καὶ ὁ ἑξήκοντα καὶ ὁ ἑκατόν. καὶ ἡ μὲν τελεία κληρο νομία τῶν εἰς ἄνδρα τέλειον ἀφικνουμένων κατ΄ εἰκόνα τοῦ κυ ρίου͵ ἡ δὲ ὁμοίωσις οὐχ͵ ὥς τινες͵ ἡ κατὰ τὸ σχῆμα τὸ ἀνθρώπειον ^14.114.5 (ἄθεος γὰρ ἥδε ἡ ἐπιφορά) οὐδὲ μὴν ἡ κατ΄ ἀρετήν͵ ἡ πρὸς τὸ πρῶ τον αἴτιον· ἀσεβὴς γὰρ καὶ ἥδε ἡ ἔκδοσις͵ τὴν αὐτὴν ἀρετὴν εἶναι ἀνθρώπου καὶ τοῦ παντοκράτορος θεοῦ προσδοκησάντων· ὑπέλα βες͵ φησίν ἀνομίαν͵ ὅτι ἔσομαί σοι ὅμοιος· ἀλλ΄ ἀρκετὸν γὰρ τῷ ^14.114.6 μαθητῇ γενέσθαι ὡς ὁ διδάσκαλος͵ λέγει ὁ διδάσκαλος. καθ΄ ὁμοίω σιν οὖν τοῦ θεοῦ ὁ εἰς υἱοθεσίαν καὶ φιλίαν τοῦ θεοῦ καταταγεὶς κατὰ τὴν συγκληρονομίαν τῶν κυρίων καὶ θεῶν γίνεται͵ ἐάν͵ καθὼς αὐτὸς ἐδίδαξεν ὁ κύριος͵ κατὰ τὸ εὐαγγέλιον τελειωθῇ.

Chapter 15.

Different Degrees of Knowledge

The Gnostic, then, is impressed with the closest likeness, that is, with the mind of the Master; which He being possessed of, commanded and recommended to His disciples and to the prudent. Comprehending this, as He who taught wished, and receiving it in its grand sense, he teaches worthily on the housetops (Matthew 10:27; Luke 12:3) those capable of being built to a lofty height; and begins the doing of what is spoken, in accordance with the example of life. For He enjoined what is possible. And, in truth, the kingly man and Christian ought to be ruler and leader. For we are commanded to be lords over not only the wild beasts without us, but also over the wild passions within ourselves.

^15.115.1 Ὁ γνωστικὸς ἄρα τὴν προσεχεστέραν ἀναμάσσεται ὁμοιό τητα͵ τὴν διάνοιαν τὴν τοῦ διδασκάλου͵ ἥντινα ἐκεῖνος νοῶν ἐνετεί λατό τε καὶ συνεβούλευσε τοῖς φρονίμοις καὶ σώφροσι͵ ταύτην συνιείς͵ ὡς ὁ διδάξας ἐβούλετο͵ καὶ ἰδίᾳ τὴν νόησιν ἀναλαβὼν τὴν μεγαλοπρεπῆ͵ διδάξας μὲν ἀξιολόγως ἐπὶ τῶν δωμάτων τοὺς ὑψη λῶς οἰκοδομεῖσθαι δυναμένους͵ προκατάρξας δὲ τῆς τῶν λεγομένων ^15.115.2 ἐνεργείας κατὰ τὸ ὑπόδειγμα τῆς πολιτείας· δυνατὰ γὰρ ἐνετείλατο͵ καὶ δεῖ τῷ ὄντι ἀρχικὸν εἶναι καὶ ἡγεμονικὸν τὸν βασιλικόν τε καὶ Χριστιανόν͵ ἐπεὶ μὴ τῶν ἔξω μόνον θηρίων κατακυριεύειν ἐτάγημεν͵ ^15.115.3 ἀλλὰ καὶ τῶν ἐν ἡμῖν αὐτοῖς ἀγρίων παθῶν.

Through the knowledge, then, as appears, of a bad and good life is the Gnostic saved, understanding and executing more than the scribes and Pharisees. (Matthew 5:20) Exert yourself, and prosper, and reign writes David, because of truth, and meekness, and righteousness; and your right hand shall guide you marvellously, that is, the Lord. Who then is the wise? And he shall understand these things. Prudent? And he shall know them. For the ways of the Lord are right, (Hosea 14:9) says the prophet, showing that the Gnostic alone is able to understand and explain the things spoken by the Spirit obscurely. And he who understands in that time shall hold his peace, (Amos 5:13) says the Scripture, plainly in the way of declaring them to the unworthy. For the Lord says, He that has ears to hear, let him hear, (Matthew 11:15) declaring that hearing and understanding belong not to all. To the point David writes: Dark water is in the clouds of the skies. At the gleam before Him the clouds passed, hail and coals of fire; showing that the holy words are hidden. He intimates that transparent and resplendent to the Gnostics, like the innocuous hail, they are sent down from God; but that they are dark to the multitude, like extinguished coals out of the fire, which, unless kindled and set on fire, will not give forth fire or light. The Lord, therefore, it is said, gives me the tongue of instruction, so as to know in season when it is requisite to speak a word; (Isaiah 50:4) not in the way of testimony alone, but also in the way of question and answer. And the instruction of the Lord opens my mouth. (Isaiah 50:5) It is the prerogative of the Gnostic, then, to know how to make use of speech, and when, and how, and to whom. And already the apostle, by saying, After the rudiments of the world, and not after Christ, Colossians 2:8 makes the asseveration that the Hellenic teaching is elementary, and that of Christ perfect, as we have already intimated before.

κατ΄ ἐπίστασιν οὖν͵ ὡς ἔοικεν͵ τοῦ κακοῦ καὶ ἀγαθοῦ βίου σῴζεται ὁ γνωστικός͵ πλέον ^15.115.4 τῶν γραμματέων καὶ Φαρισαίων συνιείς τε καὶ ἐνεργῶν. ἔντεινον καὶ κατευοδοῦ καὶ βασίλευε͵ ὁ Δαβὶδ γράφει͵ ἕνεκεν ἀληθείας καὶ πραότητος καὶ δικαιοσύνης͵ καὶ ὁδηγήσει σε θαυμαστῶς ἡ δεξιά ^15.115.5 σου͵ τουτέστιν ὁ κύριος. τίς οὖν σοφὸς καὶ συνήσει ταῦτα; συνετὸς καὶ γνώσεται αὐτά; διότι εὐθεῖαι αἱ ὁδοὶ τοῦ κυρίου͵ φησὶν ὁ προφήτης͵ δηλῶν μόνον δύνασθαι τὸν γνωστικὸν τὰ ἐπικεκρυμ ^15.115.6 μένως πρὸς τοῦ πνεύματος εἰρημένα νοήσειν τε καὶ διασαφήσειν· καὶ ὁ συνίων ἐν τῷ καιρῷ ἐκείνῳ σιωπήσεται͵ λέγει ἡ γραφή͵ δη λονότι πρὸς τοὺς ἀναξίους ἐξειπεῖν͵ ὅτι φησὶν ὁ κύριος· ὁ ἔχων ὦτα ἀκούειν ἀκουέτω͵ οὐ πάντων εἶναι τὸ ἀκούειν καὶ συνιέναι ^15.116.1 λέγων. αὐτίκα ὁ Δαβὶδ σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων γράφει ἀπὸ τῆς τηλαυγήσεως ἐνώπιον αὐτοῦ αἱ νεφέλαι διῆλθον͵ χάλαζα καὶ ἄνθρακες πυρός͵ ἐπικεκρυμμένους τοὺς ἁγίους λόγους εἶναι δι ^15.116.2 δάσκων. καὶ δὴ τοῖς μὲν γνωστικοῖς διειδεῖς καὶ τηλαυγεῖς καθάπερ χάλαζαν ἀβλαβῆ καταπέμπεσθαι θεόθεν μηνύει͵ σκοτεινοὺς δὲ τοῖς πολλοῖς καθάπερ τοὺς ἐκ πυρὸς ἀπεσβεσμένους ἄνθρακας͵ οὓς εἰ μή τις ἀνάψαι καὶ ἀναζωπυρήσαι͵ οὐκ ἐκφλεγήσονται οὐδ΄ ἐμφω ^15.116.3 τισθήσονται. κύριος͵ οὖν φησι͵ δίδωσί μοι γλῶσσαν παιδείας τοῦ γνῶναι ἐν καιρῷ͵ ἡνίκα δεῖ εἰπεῖν λόγον͵ οὐ κατὰ τὸ μαρ τύριον μόνον͵ ἀλλὰ γὰρ καὶ τὸν κατ΄ ἐρώτησιν καὶ ἀπόκρισιν· καὶ ἡ παιδεία κυρίου ἀνοίγει μου τὸ στόμα. γνωστικοῦ ἄρα καὶ τὸ εἰδέναι χρῆσθαι τῷ λόγῳ καὶ ὁπότε καὶ ὅπως καὶ πρὸς οὕστινας. ^15.117.1 ἤδη δὲ καὶ ὁ ἀπόστολος͵ λέγων κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν͵ τὴν μὲν διδασκαλίαν τὴν Ἑλληνικὴν στοιχειώδη παραδίδωσιν εἶναι͵ τελείαν δὲ τὴν κατὰ Χριστόν͵ καθάπερ ἤδη πρό τερον ἐμηνύσαμεν.

Now the wild olive is inserted into the fatness of the olive, Romans 12:17 and is indeed of the same species as the cultivated olives. For the graft uses as soil the tree in which it is engrafted. Now all the plants sprouted forth simultaneously in consequence of the divine order. Wherefore also, though the wild olive be wild, it crowns the Olympic victors. And the elm teaches the vine to be fruitful, by leading it up to a height. Now we see that wild trees attract more nutriment, because they cannot ripen. The wild trees, therefore, have less power of secretion than those that are cultivated. And the cause of their wildness is the want of the power of secretion. The engrafted olive accordingly receives more nutriment from its growing in the wild one; and it gets accustomed, as it were, to secrete the nutriment, becoming thus assimilated to the fatness of the cultivated tree.

^15.117.2 Αὐτίκα ἡ ἀγριέλαιος ἐγκεντρίζεται εἰς τὴν πιότητα τῆς ἐλαίας καὶ δὴ καὶ φύεται ὁμοειδῶς ταῖς ἡμέροις ἐλαίαις· χρῆται γὰρ τὸ ἐμ ^15.117.3 φυτευόμενον ἀντὶ γῆς τῷ δένδρῳ τῷ ἐν ᾧ φυτεύεται· πάντα δὲ ὁμοῦ τὰ φυτὰ ἐκ κελεύσματος θείου βεβλάστηκεν. διὸ κἂν ἀγριέλαιος ὁ κότινος τυγχάνῃ͵ ἀλλὰ τοὺς ὀλυμπιονίκας στέφει͵ καὶ τὴν ἄμπελον ^15.117.4 ἡ πτελέα εἰς ὕψος ἀνάγουσα εὐκαρπεῖν διδάσκει. ὁρῶμεν δὲ ἤδη πλείονα τὴν τροφὴν ἐπισπώμενα τὰ ἄγρια τῶν δένδρων διὰ τὸ μὴ δύνασθαι πέττειν. τὰ οὖν ἄγρια τῶν ἡμέρων ἀπεπτότερα ὑπάρχει͵ καὶ τὸ αἴτιον τοῦ ἄγρια εἶναι αὐτὰ στέρησις δυνάμεως πεπτικῆς. ^15.118.1 λαμβάνει τοίνυν τροφὴν μὲν πλείονα ἡ ἐγκεντρισθεῖσα ἐλαία διὰ τὸ ἀγρίαν ἐμφύεσθαι· οἷον δὲ ἥδε πέττειν ἐθίζεται τὴν τροφήν͵ συνεξο μοιουμένη τῇ πιότητι τῆς ἡμέρου͵

So also the philosopher, resembling the wild olive, in having much that is undigested, on account of his devotion to the search, his propensity to follow, and his eagerness to seize the fatness of the truth; if he get besides the divine power, through faith, by being transplanted into the good and mild knowledge, like the wild olive, engrafted in the truly fair and merciful Word, he both assimilates the nutriment that is supplied, and becomes a fair and good olive tree. For engrafting makes worthless shoots noble, and compels the barren to be fruitful by the art of culture and by gnostic skill.

ὣς δὲ καὶ ὁ φιλόσοφος͵ ἀγρίᾳ εἰκαζόμενος ἐλαίᾳ͵ πολὺ τὸ ἄπεπτον ἔχων͵ διὰ τὸ εἶναι ζητητικὸς καὶ εὐπαρακολούθητος καὶ ὀρεκτικὸς τῆς πιότητος τῆς ἀληθείας͵ ἐὰν προσλάβῃ τὴν θείαν διὰ πίστεως δύναμιν͵ τῇ χρηστῇ καὶ ἡμέρῳ ἐγκαταφυτευθεὶς γνώσει͵ καθάπερ ἡ ἀγριέλαιος ἐγκεντρισθεῖσα τῷ ὄντως καλῷ καὶ ἐλεήμονι λόγῳ πέττει τε τὴν παραδιδομένην ^15.118.2 τροφὴν καὶ καλλιέλαιος γίνεται. ὁ γάρ τοι ἐγκεντρισμὸς τὰς ἀχρείους εὐγενεῖς ποιεῖ καὶ τὰς ἀφόρους φορίμους γίνεσθαι βιάζεται τέχνῃ τῇ γεωργικῇ καὶ ἐπιστήμῃ τῇ γνωστικῇ.

Different modes of engrafting illustrative of different kinds of conversion.

They say that engrafting is effected in four modes: one, that in which the graft must be fitted in between the wood and the bark; resembling the way in which we instruct plain people belonging to the Gentiles, who receive the word superficially. Another is, when the wood is cleft, and there is inserted in it the cultivated branch. And this applies to the case of those who have studied philosophy; for on cutting through their dogmas, the acknowledgment of the truth is produced in them. So also in the case of the Jews, by opening up the Old Testament, the new and noble plant of the olive is inserted. The third mode of engrafting applies to rustics and heretics, who are brought by force to the truth. For after smoothing off both suckers with a sharp pruning-hook, till the pith is laid bare, but not wounded, they are bound together. And the fourth is that form of engrafting called budding. For a bud (eye) is cut out of a trunk of a good sort, a circle being drawn round in the bark along with it, of the size of the palm. Then the trunk is stripped, to suit the eye, over an equal circumference. And so the graft is inserted, tied round, and daubed with clay, the bud being kept uninjured and unstained. This is the style of gnostic teaching, which is capable of looking into things themselves. This mode is, in truth, of most service in the case of cultivated trees. And the engrafting into the good olive mentioned by the apostle, may be [engrafting into] Christ Himself; the uncultivated and unbelieving nature being transplanted into Christ— that is, in the case of those who believe in Christ. But it is better [to understand it] of the engrafting of each one’s faith in the soul itself. For also the Holy Spirit is thus somehow transplanted by distribution, according to the circumscribed capacity of each one, but without being circumscribed.

^15.119.1 Φασὶ δ΄ οὖν γίνεσθαι τὸν ἐγκεντρισμὸν κατὰ τρόπους τέσσαρας· ἕνα μὲν καθ΄ ὃν μεταξὺ τοῦ ξύλου καὶ τοῦ φλοιοῦ ἐναρμόζειν δεῖ τὸ ἐγκεντριζόμενον͵ ὡς κατηχοῦνται οἱ ἐξ ἐθνῶν ἰδιῶται ἐξ ἐπι ^15.119.2 πολῆς δεχόμενοι τὸν λόγον· θάτερον δὲ ὅταν τὸ ξύλον σχίσαντες εἰς αὐτὸ ἐμβάλωσι τὸ εὐγενὲς φυτόν͵ ὃ συμβαίνει ἐπὶ τῶν φιλο σοφησάντων· διατμηθέντων γὰρ αὐτοῖς τῶν δογμάτων ἡ ἐπίγνωσις τῆς ἀληθείας ἐγγίνεται· ὣς δὲ καὶ Ἰουδαίοις διοιχθείσης τῆς παλαιᾶς ^15.119.3 γραφῆς τὸ νέον καὶ εὐγενὲς ἐγκεντρίζεται τῆς ἐλαίας φυτόν. ὁ τρίτος δὲ ἐγκεντρισμὸς τῶν ἀγριάδων καὶ τῶν αἱρετικῶν ἅπτεται τῶν μετὰ βίας εἰς τὴν ἀλήθειαν μεταγομένων· ἀποξύσαντες γὰρ ἑκάτερον ἐπίσφηνον ὀξεῖ δρεπάνῳ μέχρι τοῦ τὴν ἐντεριώνην γυμνῶ ^15.119.4 σαι μέν͵ μὴ ἑλκῶσαι δέ͵ δεσμεύουσι πρὸς ἄλληλα. τέταρτος δέ ἐστιν ἐγκεντρισμοῦ τρόπος ὁ λεγόμενος ἐνοφθαλμισμός· περιαιρεῖται γὰρ ἀπὸ εὐγενοῦς στελέχους ὀφθαλμός͵ συμπεριγραφομένου αὐτῷ καὶ τοῦ φλοιοῦ κύκλῳ ὅσον παλαιστιαῖον μῆκος͵ εἶτα ἐναποξύεται τὸ στέλεχος κατ΄ ὀφθαλμὸν ἴσον τῇ περιγραφῇ. καὶ οὕτως ἐντίθεται περισχοινιζόμενον καὶ περιχριόμενον πηλῷ͵ τηρουμένου τοῦ ὀφθαλ μοῦ ἀπαθοῦς καὶ ἀμολύντου. εἶδος τοῦτο γνωστικῆς διδασκαλίας͵ διαθρεῖν τὰ πράγματα δυναμένης͵ ἀμέλει καὶ ἐπὶ ἡμέρων δένδρων τοῦτο μάλιστα χρησιμεύει τὸ εἶδος. ^15.120.1 Δύναται δὲ ὁ ὑπὸ τοῦ ἀποστόλου λεγόμενος ἐγκεντρισμὸς εἰς τὴν καλλιέλαιον γίγνεσθαι͵ τὸν Χριστὸν αὐτόν͵ τῆς ἀνημέρου καὶ ἀπίστου φύσεως καταφυτευομένης εἰς Χριστόν͵ τουτέστι τῶν εἰς Χριστὸν πιστευόντων· ἄμεινον δὲ τὴν ἑκάστου πίστιν ἐν αὐτῇ ἐγκεν ^15.120.2 τρίζεσθαι τῇ ψυχῇ. καὶ γὰρ τὸ ἅγιον πνεῦμα ταύτῃ πως μεταφυ τεύεται διανενεμημένον κατὰ τὴν ἑκάστου περιγραφὴν ἀπεριγράφως.

Knowledge and love.

Now, discoursing on knowledge, Solomon speaks thus: For wisdom is resplendent and fadeless, and is easily beheld by those who love her. She is beforehand in making herself known to those who desire her. He that rises early for her shall not toil wearily. For to think about her is the perfection of good sense. And he that keeps vigils for her shall quickly be relieved of anxiety. For she goes about, herself seeking those worthy of her (for knowledge belongs not to all); and in all ways she benignly shows herself to them. (Wisdom 6:12-15) Now the paths are the conduct of life, and the variety that exists in the covenants. Presently he adds: And in every thought she meets them, (Wisdom 2:16) being variously contemplated, that is, by all discipline. Then he subjoins, adducing love, which perfects by syllogistic reasoning and true propositions, drawing thus a most convincing and true inference, For the beginning of her is the truest desire of instruction, that is, of knowledge; prudence is the love of instruction, and love is the keeping of its laws; and attention to its laws is the confirmation of immortality; and immortality causes nearness to God. The desire of wisdom leads, then, to the kingdom. (Wisdom 6:17-20)

^15.120.3 περὶ δὲ τῆς γνώσεως ὁ Σολομὼν διαλεγόμενος τάδε φησί· λαμπρὰ καὶ ἀμάραντός ἐστιν ἡ σοφία καὶ εὐχερῶς θεωρεῖται ὑπὸ τῶν ἀγα πώντων αὐτήν· φθάνει τοὺς ἐπιθυμοῦντας προγνωσθῆναι. ὁ ὀρ θρίσας ἐπ΄ αὐτὴν οὐ κοπιάσει· τὸ γὰρ ἐνθυμηθῆναι περὶ αὐτῆς φρονήσεως τελειότης͵ καὶ ὁ ἀγρυπνήσας δι΄ αὐτὴν ταχέως ἀμέριμνος ἔσται· ὅτι τοὺς ἀξίους αὐτῆς αὕτη περιέρχεται ζητοῦσα (οὐ γὰρ πάντων ἡ γνῶσις) καὶ ἐν ταῖς τρίβοις φαντάζεται αὐτοῖς εὐ μενῶς· τρίβοι δὲ ἡ τοῦ βίου διεξαγωγὴ καὶ ἡ κατὰ τὰς διαθήκας ^15.121.1 πολυειδία. αὐτίκα ἐπιφέρει· καὶ ἐν πάσῃ ἐπινοίᾳ ὑπαντᾷ αὐτοῖς͵ ^15.121.2 ποικίλως θεωρουμένη͵ διὰ πάσης δηλονότι παιδείας. εἶτα ἐπιλέγει͵ τὴν τελειωτικὴν ἀγάπην παρατιθέμενος͵ διὰ λόγου συλλογιστικοῦ καὶ λημμάτων ἀληθῶν ἀποδεικτικωτάτην καὶ ἀληθῆ ὧδέ πως ἐπάγων ἐπιφοράν· ἀρχὴ γὰρ αὐτῆς ἀληθεστάτη παιδείας ἐπιθυμία (τουτ έστι τῆς γνώσεως)͵ φροντὶς δὲ παιδείας ἀγάπη͵ ἀγάπη δὲ τήρησις νόμων αὐτῆς͵ προσοχὴ δὲ νόμων βεβαίωσις ἀφθαρσίας͵ ἀφθαρσία δὲ ἐγγὺς εἶναι ποιεῖ θεοῦ. ἐπιθυμία ἄρα σοφίας ἀνάγει ἐπὶ βασι ^15.121.3 λείαν.

For he teaches, as I think, that true instruction is desire for knowledge; and the practical exercise of instruction produces love of knowledge. And love is the keeping of the commandments which lead to knowledge. And the keeping of them is the establishment of the commandments, from which immortality results. And immortality brings us near to God.

διδάσκει γάρ͵ οἶμαι͵ ὡς ἀληθινὴ παιδεία ἐπιθυμία τίς ἐστι γνώσεως͵ ἄσκησις δὲ παιδείας συνίσταται δι΄ ἀγάπην γνώσεως͵ καὶ ἡ μὲν ἀγάπη τήρησις τῶν εἰς γνῶσιν ἀναγουσῶν ἐντολῶν͵ ἡ τή ρησις δὲ αὐτῶν βεβαίωσις τῶν ἐντολῶν͵ δι΄ ἣν ἡ ἀφθαρσία ἐπισυμ βαίνει͵ ἀφθαρσία δὲ ἐγγὺς εἶναι ποιεῖ θεοῦ.

True knowledge found in the teaching of Christ alone.

If, then, the love of knowledge produces immortality, and leads the kingly man near to God the King, knowledge ought to be sought till it is found. Now seeking is an effort at grasping, and finds the subject by means of certain signs. And discovery is the end and cessation of inquiry, which has now its object in its gasp. And this is knowledge. And this discovery, properly so called, is knowledge, which is the apprehension of the object of search. And they say that a proof is either the antecedent, or the coincident, or the consequent. The discovery, then, of what is sought respecting God, is the teaching through the Son; and the proof of our Saviour being the very Son of God is the prophecies which preceded His coming, announcing Him; and the testimonies regarding Him which attended His birth in the world; in addition, His powers proclaimed and openly shown after His ascension.

εἰ ἄρα ἀγάπη τῆς γνώσεως ἄφθαρτον ποιεῖ καὶ ἐγγὺς θεοῦ βασιλέως τὸν βασιλικὸν ^15.121.4 ἀνάγει͵ ζητεῖν ἄρα δεῖ τὴν γνῶσιν εἰς εὕρεσιν. ἔστιν δὲ ἡ μὲν ζή τησις ὁρμὴ ἐπὶ τὸ καταλαβεῖν͵ διά τινων σημείων ἀνευρίσκουσα τὸ ὑποκείμενον͵ ἡ εὕρεσις δὲ πέρας καὶ ἀνάπαυσις ζητήσεως ἐν κατα λήψει γενομένης͵ ὅπερ ἐστὶν ἡ γνῶσις. καὶ αὕτη κυρίως εὕρεσίς ἐστιν ἡ γνῶσις͵ κατάληψις ζητήσεως ὑπάρχουσα. σημεῖον δ΄ εἶναί φασι τὸ προηγούμενον ἢ συνυπάρχον ἢ ἑπόμενον. ^15.122.1 Τῆς τοίνυν περὶ θεοῦ ζητήσεως εὕρεσις μὲν ἡ διὰ τοῦ υἱοῦ δι δασκαλία͵ σημεῖον δὲ τοῦ εἶναι τὸν σωτῆρα ἡμῶν αὐτὸν ἐκεῖνον τὸν υἱὸν τοῦ θεοῦ αἵ τε προηγούμεναι τῆς παρουσίας αὐτοῦ προφητεῖαι͵ τοῦτον κηρύσσουσαι͵ αἵ τε συνυπάρξασαι τῇ γενέσει αὐτοῦ τῇ αἰ σθητῇ περὶ αὐτοῦ μαρτυρίαι͵ πρὸς δὲ καὶ αἱ μετὰ τὴν ἀνάληψιν ^15.122.2 κηρυσσόμεναί τε καὶ ἐμφανῶς δεικνύμεναι δυνάμεις αὐτοῦ.

The proof of the truth being with us, is the fact of the Son of God Himself having taught us. For if in every inquiry these universals are found, a person and a subject, that which is truly the truth is shown to be in our hands alone. For the Son of God is the person of the truth which is exhibited; and the subject is the power of faith, which prevails over the opposition of every one whatever, and the assault of the whole world.

τεκμήριον ἄρα τοῦ παρ΄ ἡμῖν εἶναι τὴν ἀλήθειαν τὸ αὐτὸν διδάξαι τὸν υἱὸν τοῦ θεοῦ· εἰ γὰρ περὶ πᾶν ζήτημα καθολικὰ ταῦτα εὑρίσκεται πρόσωπόν τε καὶ πρᾶγμα͵ ἡ ὄντως ἀλήθεια παρ΄ ἡμῖν δείκνυται μόνοις͵ ἐπεὶ πρόσωπον μὲν τῆς δεικνυμένης ἀληθείας ὁ υἱὸς τοῦ θεοῦ͵ τὸ πρᾶγμα δὲ ἡ δύναμις τῆς πίστεως ἡ καὶ παντὸς οὑτινοσοῦν ἐναντιουμένου καὶ αὐτοῦ ὅλου ἐνισταμένου τοῦ κόσμου πλεονάζουσα.^15.122.3 

But since this is confessedly established by eternal facts and reasons, and each one who thinks that there is no Providence has already been seen to deserve punishment and not contradiction, and is truly an atheist, it is our aim to discover what doing, and in what manner living, we shall reach the knowledge of the sovereign God, and how, honouring the Divinity, we may become authors of our own salvation. Knowing and learning, not from the Sophists, but from God Himself, what is well-pleasing to Him, we endeavour to do what is just and holy. Now it is well-pleasing to Him that we should be saved; and salvation is effected through both well-doing and knowledge, of both of which the Lord is the teacher.

ἀλλ΄ ἐπεὶ τοῦτο ἀνωμολόγηται βεβαιωθῆναι ἐν αἰωνίοις ἔρ γοις καὶ λόγοις καὶ πέφηνεν ἤδη κολάσεως͵ οὐκ ἀντιρρήσεως ἄξιος ἅπας ὁ μὴ νομίζων εἶναι πρόνοιαν καὶ τῷ ὄντι ἄθεος͵ πρόκειται δ΄ ἡμῖν͵ τί ποιοῦντες καὶ τίνα τρόπον βιοῦντες εἰς τὴν ἐπίγνωσιν τοῦ παντοκράτορος θεοῦ ἀφικοίμεθα καὶ πῶς τιμῶντες τὸ θεῖον σφίσιν σωτηρίας αἴτιοι γινοίμεθα͵ οὐ παρὰ τῶν σοφιστῶν͵ ἀλλὰ παρ΄ αὐτοῦ τοῦ θεοῦ γνόντες καὶ μαθόντες τὸ εὐάρεστον αὐτῷ͵ τὸ ^15.122.4 δίκαιον καὶ ὅσιον δρᾶν ἐγχειροῦμεν. τὸ σῴζεσθαι δ΄ ἡμᾶς εὐάρεστον αὐτῷ͵ καὶ ἡ σωτηρία διά τε εὐπραγίας διά τε γνώσεως παραγίνεται͵ ὧν ἀμφοῖν ὁ κύριος διδάσκαλος.

If, then, according to Plato, it is only possible to learn the truth either from God or from the progeny of God, with reason we, selecting testimonies from the divine oracles, boast of learning the truth by the Son of God, prophesied at first, and then explained.

^15.123.1 Εἴπερ οὖν καὶ κατὰ Πλάτωνα ἢ παρὰ τοῦ θεοῦ ἢ παρὰ τῶν ἐκγόνων τοῦ θεοῦ τὸ ἀληθὲς ἐκμανθάνειν μόνως οἷόν τε͵ εἰκότως παρὰ τῶν θείων λογίων τὰ μαρτύρια ἐκλεγόμενοι τὴν ἀλήθειαν αὐχοῦμεν ἐκδιδάσκεσθαι διὰ τοῦ υἱοῦ τοῦ θεοῦ͵ προφητευθέντων μὲν τὸ πρῶτον͵ ἔπειτα δὲ καὶ σαφηνισθέντων·

Philosophy and heresies, aids in discovering the truth.

But the things which co-operate in the discovery of truth are not to be rejected. Philosophy, accordingly, which proclaims a Providence, and the recompense of a life of felicity, and the punishment, on the other hand, of a life of misery, teaches theology comprehensively; but it does not preserve accuracy and particular points; for neither respecting the Son of God, nor respecting the economy of Providence, does it treat similarly with us; for it did not know the worship of God.

τὰ συνεργοῦντα δὲ ^15.123.2 πρὸς τὴν εὕρεσιν τῆς ἀληθείας οὐδὲ αὐτὰ ἀδόκιμα. ἡ γοῦν φιλο σοφία͵ πρόνοιαν καταγγέλλουσα καὶ τοῦ μὲν εὐδαίμονος βίου τὴν ἀμοιβήν͵ τοῦ δ΄ αὖ κακοδαίμονος τὴν κόλασιν͵ περιληπτικῶς θεο λογεῖ͵ τὰ πρὸς ἀκρίβειαν δὲ καὶ τὰ ἐπὶ μέρους οὐκέτι σῴζει. οὔτε γὰρ περὶ τοῦ υἱοῦ τοῦ θεοῦ οὔτε περὶ τῆς κατὰ τὴν πρόνοιαν οἰ κονομίας ὁμοίως ἡμῖν διαλαμβάνει· οὐ γὰρ τὴν κατὰ τὸν θεὸν ἔγνω ^15.123.3 θρῃσκείαν.

Wherefore also the heresies of the Barbarian philosophy, although they speak of one God, though they sing the praises of Christ, speak without accuracy, not in accordance with truth; for they discover another God, and receive Christ not as the prophecies deliver. But their false dogmas, while they oppose the conduct that is according to the truth, are against us. For instance, Paul circumcised Timothy because of the Jews who believed, in order that those who had received their training from the law might not revolt from the faith through his breaking such points of the law as were understood more cam ally, knowing right well that circumcision does not justify; for he professed that all things were for all by conformity, preserving those of the dogmas that were essential, that he might gain all. And Daniel, under the king of the Persians, wore the chain, though he despised not the afflictions of the lions.

διόπερ αἱ κατὰ τὴν βάρβαρον φιλοσοφίαν αἱρέσεις͵ κἂν θεὸν λέγωσιν ἕνα κἂν Χριστὸν ὑμνῶσι͵ κατὰ περίληψιν λέγουσιν͵ οὐ πρὸς ἀλήθειαν· ἄλλον τε γὰρ θεὸν παρευρίσκουσι καὶ τὸν Χριστὸν οὐχ ὡς αἱ προφητεῖαι παραδιδόασιν͵ ἐκδέχονται. ἀλλ΄ οὔτι γε τὰ ψευδῆ τῶν δογματισθέντων αὐτοῖς͵ ἔστ΄ ἂν ἐναντιῶνται τῇ κατὰ τὴν ἀλήθειαν ^15.124.1 ἀγωγῇ͵ καθ΄ ἡμῶν ἐστιν. αὐτίκα ὁ Παῦλος τὸν Τιμόθεον περιέτεμεν διὰ τοὺς ἐξ Ἰουδαίων πιστεύοντας͵ ἵνα μή͵ καταλύοντος αὐτοῦ τὰ ἐκ τοῦ νόμου σαρκικώτερον προειλημμένα͵ ἀποστῶσι τῆς πίστεως οἱ ἐκ νόμου κατηχούμενοι͵ εἰδὼς ἀκριβῶς ὅτι περιτομὴ οὐ δικαιοῖ· τοῖς πᾶσι γὰρ πάντα γίγνεσθαι ὡμολόγει κατὰ συμπεριφορὰν σῴζων τὰ κύρια ^15.124.2 τῶν δογμάτων͵ ἵνα πάντας κερδήσῃ. Δανιὴλ δὲ τὸν μανιάκην ἐβά στασεν ἐπὶ τοῦ βασιλέως τῶν Περσῶν͵ μὴ ὑπεριδὼν θλιβῆναι τὸν ^15.124.3 λεών.

The liars, then, in reality are not those who for the sake of the scheme of salvation conform, nor those who err in minute points, but those who are wrong in essentials, and reject the Lord, and as far as in them lies deprive the Lord of the true teaching; who do not quote or deliver the Scriptures in a manner worthy of God and of the Lord; for the deposit rendered to God, according to the teaching of the Lord by His apostles, is the understanding and the practice of the godly tradition. And what you hear in the ear— that is, in a hidden manner, and in a mystery (for such things are figuratively said to be spoken in the ear)— proclaim, He says, on the housetops, understanding them sublimely, and delivering them in a lofty strain, and according to the canon of the truth explaining the Scriptures; for neither prophecy nor the Saviour Himself announced the divine mysteries simply so as to be easily apprehended by all and sundry, but express them in parables. The apostles accordingly say of the Lord, that He spoke all things in parables, and without a parable spoke He nothing unto them; (Matthew 13:34) and if all things were made by Him, and without Him was not anything made that was made, (John 1:3) consequently also prophecy and the law were by Him, and were spoken by Him in parables. But all things are right, says the Scripture, (Proverbs 8:9) before those who understand, that is, those who receive and observe, according to the ecclesiastical rule, the exposition of the Scriptures explained by Him; and the ecclesiastical rule is the concord and harmony of the law and the prophets in the covenant delivered at the coming of the Lord. Knowledge is then followed by practical wisdom, and practical wisdom by self-control: for it may be said that practical wisdom is divine knowledge, and exists in those who are deified; but that self-control is mortal, and subsists in those who philosophize, and are not yet wise. But if virtue is divine, so is also the knowledge of it; while self-control is a sort of imperfect wisdom which aspires after wisdom, and exerts itself laboriously, and is not contemplative. As certainly righteousness, being human, is, as being a common thing, subordinate to holiness, which subsists through the divine righteousness; for the righteousness of the perfect man does not rest on civil contracts, or on the prohibition of law, but flows from his own spontaneous action and his love to God.

ψεῦσται τοίνυν τῷ ὄντι οὐχ οἱ συμπεριφερόμενοι δι΄ οἰκονο μίαν σωτηρίας οὐδ΄ οἱ περί τινα τῶν ἐν μέρει σφαλλόμενοι͵ ἀλλ΄ οἱ εἰς τὰ κυριώτατα παραπίπτοντες καὶ ἀθετοῦντες μὲν τὸν κύριον τὸ ὅσον ἐπ΄ αὐτοῖς͵ ἀποστεροῦντες δὲ τοῦ κυρίου τὴν ἀληθῆ διδασκα λίαν͵ οἱ μὴ κατ΄ ἀξίαν τοῦ θεοῦ καὶ τοῦ κυρίου τὰς γραφὰς λα ^15.124.4 λοῦντές τε καὶ παραδιδόντες· παραθήκη γὰρ ἀποδιδομένη θεῷ ἡ κατὰ τὴν τοῦ κυρίου διδασκαλίαν διὰ τῶν ἀποστόλων αὐτοῦ τῆς ^15.124.5 θεοσεβοῦς παραδόσεως σύνεσίς τε καὶ συνάσκησις· ὃ δὲ ἀκούετε εἰς τὸ οὖς (ἐπικεκρυμμένως δηλονότι καὶ ἐν μυστηρίῳ͵ τὰ τοιαῦτα γὰρ εἰς τὸ οὖς λέγεσθαι ἀλληγορεῖται)͵ ἐπὶ τῶν δωμάτων͵ φησί͵ κη ρύξατε͵ μεγαλοφρόνως τε ἐκδεξάμενοι καὶ ὑψηγόρως παραδιδόντες ^15.124.6 καὶ κατὰ τὸν τῆς ἀληθείας κανόνα διασαφοῦντες τὰς γραφάς· οὔτε γὰρ ἡ προφητεία οὔτε ὁ σωτὴρ αὐτὸς ἁπλῶς οὕτως͵ ὡς τοῖς ἐπι τυχοῦσιν εὐάλωτα εἶναι͵ τὰ θεῖα μυστήρια ἀπεφθέγξατο͵ ἀλλ΄ ἐν ^15.125.1 παραβολαῖς διελέξατο. λέγουσιν γοῦν οἱ ἀπόστολοι περὶ τοῦ κυρίου͵ ὅτι πάντα ἐν παραβολαῖς ἐλάλησεν καὶ οὐδὲν ἄνευ παραβολῆς ἐλάλει ^15.125.2 αὐτοῖς. εἰ δὲ πάντα δι΄ αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν͵ καὶ ἡ προφητεία ἄρα καὶ ὁ νόμος δι΄ αὐτοῦ τε ἐγένετο καὶ ἐν παραβολαῖς ἐλαλήθησαν δι΄ αὐτοῦ· πλὴν ἅπαντα ὀρθὰ ἐνώπιον τῶν συνιέντων͵ φησὶν ἡ γραφή͵ τουτέστι τῶν ὅσοι ὑπ΄ αὐτοῦ σαφηνισθεῖσαν τὴν τῶν γραφῶν ἐξήγησιν κατὰ τὸν ἐκκλησιαστικὸν ^15.125.3 κανόνα ἐκδεχόμενοι διασῴζουσι· κανὼν δὲ ἐκκλησιαστικὸς ἡ συνῳδία καὶ ἡ συμφωνία νόμου τε καὶ προφητῶν τῇ κατὰ τὴν τοῦ κυρίου ^15.125.4 παρουσίαν παραδιδομένῃ διαθήκῃ. γνώσει μὲν οὖν ἕπεται φρόνησις͵ σωφροσύνη δὲ τῇ φρονήσει· εἰρήσθω γὰρ τὴν μὲν φρόνησιν ὑπάρ χειν γνῶσιν θείαν καὶ ἐν τοῖς θεοποιουμένοις͵ τὴν δὲ σωφροσύνην  ^15.125.5 θνητὴν καὶ ἐν ἀνθρώποις εἶναι φιλοσοφοῦσιν͵ οὐδέπω σοφοῖς. αὐ τίκα ͵ εἴπερ ἀρετή τέ ἐστιν θεία καὶ γνῶσις ἑαυτῆς· ἡ σωφροσύνη δὲ οἷον ἀτελὴς φρόνησις͵ ἐφιεμένη μὲν φρονήσεως͵ ἐργατικὴ δὲ ἐπι πόνως καὶ οὐ θεωρητική͵ καθάπερ ἀμέλει ἡ δικαιοσύνη͵ ἀνθρωπίνη οὖσα͵ κοινόν͵ ὑποβέβηκε δὲ τὴν ὁσιότητα͵ θείαν δικαιοσύνην ὑπάρ ^15.125.6 χουσαν. τῷ τελείῳ γὰρ οὐκ ἐν συμβολαίοις πολιτικοῖς οὐδὲ ἐν ἀπα γορεύσει νόμου͵ ἀλλ΄ ἐξ ἰδιοπραγίας καὶ τῆς πρὸς θεὸν ἀγάπης ἡ δικαιοσύνη.

Reasons for the meaning of Scripture being veiled.

For many reasons, then, the Scriptures hide the sense. First, that we may become inquisitive, and be ever on the watch for the discovery of the words of salvation. Then it was not suitable for all to understand, so that they might not receive harm in consequence of taking in another sense the things declared for salvation by the Holy Spirit. Wherefore the holy mysteries of the prophecies are veiled in the parables— preserved for chosen men, selected to knowledge in consequence of their faith; for the style of the Scriptures is parabolic. Wherefore also the Lord, who was not of the world, came as one who was of the world to men. For He was clothed with all virtue; and it was His aim to lead man, the foster-child of the world, up to the objects of intellect, and to the most essential truths by knowledge, from one world to another.

^15.126.1 Διὰ πολλὰς τοίνυν αἰτίας ἐπικρύπτονται τὸν νοῦν αἱ γραφαί͵ πρῶτον μὲν ἵνα ζητητικοὶ ὑπάρχωμεν καὶ προσαγρυπνῶμεν ἀεὶ τῇ τῶν σωτηρίων λόγων εὑρέσει͵ ἔπειτα ὅτι μηδὲ τοῖς ἅπασι προσῆκον ἦν νοεῖν͵ ὡς μὴ βλαβεῖεν ἑτέρως ἐκδεξάμενοι τὰ ὑπὸ τοῦ ἁγίου πνεύ ^15.126.2 ματος σωτηρίως εἰρημένα. διὸ δὴ τοῖς ἐκλεκτοῖς τῶν ἀνθρώπων τοῖς τε ἐκ πίστεως εἰς γνῶσιν ἐγκρίτοις τηρούμενα τὰ ἅγια τῶν ^15.126.3 προφητειῶν μυστήρια ταῖς παραβολαῖς ἐγκαλύπτεται· παραβολικὸς γὰρ ὁ χαρακτὴρ ὑπάρχει τῶν γραφῶν͵ διότι καὶ ὁ κύριος͵ οὐκ ὢν κοσμικός͵ ὡς κοσμικὸς εἰς ἀνθρώπους ἦλθεν· καὶ γὰρ ἐφόρεσεν τὴν πᾶσαν ἀρετὴν ἔμελλέν τε τὸν σύντροφον τοῦ κόσμου ἄνθρωπον ἐπὶ τὰ νοητὰ καὶ κύρια διὰ τῆς γνώσεως ἀνάγειν ἐκ κόσμου εἰς ^15.126.4 κόσμον.

Wherefore also He employed metaphorical description; for such is the parable—a narration based on some subject which is not the principal subject, but similar to the principal subject, and leading him who understands to what is the true and principal thing; or, as some say, a mode of speech presenting with vigour, by means of other circumstances, what is the principal subject.

διὸ καὶ μεταφορικῇ κέχρηται τῇ γραφῇ· τοιοῦτον γὰρ ἡ παραβολή͵ λόγος ἀπό τινος οὐ κυρίου μέν͵ ἐμφεροῦς δὲ τῷ κυρίῳ ἐπὶ τἀληθὲς καὶ κύριον ἄγων τὸν συνιέντα͵ ἤ͵ ὥς τινές φασι͵ λέξις ^15.127.1 δι΄ ἑτέρων τὰ κυρίως λεγόμενα μετ΄ ἐνεργείας παριστάνουσα.

And now also the whole economy which prophesied of the Lord appears indeed a parable to those who know not the truth, when one speaks and the rest hear that the Son of God— of Him who made the universe— assumed flesh, and was conceived in the virgin’s womb (as His material body was produced), and subsequently, as was the case, suffered and rose again, being to the Jews a stumbling-block, and to the Greeks foolishness, as the apostle says.

ἤδη δὲ καὶ ἡ οἰκονομία πᾶσα ἡ περὶ τὸν κύριον προφητευθεῖσα παραβολὴ ὡς ἀληθῶς φαίνεται τοῖς μὴ τὴν ἀλήθειαν ἐγνωκόσιν͵ ὅταν τις τὸν υἱὸν τοῦ θεοῦ τοῦ τὰ πάντα πεποιηκότος σάρκα ἀνειληφότα καὶ ἐν μήτρᾳ παρθένου κυοφορηθέντα͵ καθὸ γεγέννηται τὸ αἰσθητὸν αὐτοῦ σαρκίον͵ ἀκολούθως δέ͵ καθὸ γέγονεν τοῦτο͵ πεπονθότα καὶ ἀνεστα μένον ὃ μὲν λέγῃ͵ οἳ δὲ ἀκούωσιν͵ Ἰουδαίοις μὲν σκάνδαλον͵ Ἕλλησι ^15.127.2 δὲ μωρίαν͵ ὥς φησιν ὁ ἀπόστολος.

But on the Scriptures being opened up, and declaring the truth to those who have ears, they proclaim the very suffering endured by the flesh, which the Lord assumed, to be the power and wisdom of God. And finally, the parabolic style of Scripture being of the greatest antiquity, as we have shown, abounded most, as was to be expected, in the prophets, in order that the Holy Spirit might show that the philosophers among the Greeks, and the wise men among the Barbarians besides, were ignorant of the future coming of the Lord, and of the mystic teaching that was to be delivered by Him. Rightly then, prophecy, in proclaiming the Lord, in order not to seem to some to blaspheme while speaking what was beyond the ideas of the multitude, embodied its declarations in expressions capable of leading to other conceptions. Now all the prophets who foretold the Lord’s coming, and the holy mysteries accompanying it, were persecuted and killed. As also the Lord Himself, in explaining the Scriptures to them, and His disciples who preached the word like Him, and subsequently to His life, used parables. Whence also Peter, in his Preaching, speaking of the apostles, says: But we, unrolling the books of the prophets which we possess, who name Jesus Christ, partly in parables, partly in enigmas, partly expressly and in so many words, find His coming and death, and cross, and all the rest of the tortures which the Jews inflicted on Him, and His resurrection and assumption to heaven previous to the capture of Jerusalem. As it is written, These things are all that He behooves to suffer, and what should be after Him. Recognising them, therefore, we have believed in God in consequence of what is written respecting Him.

διανοιχθεῖσαι δὲ αἱ γραφαὶ καὶ τοῖς ὦτα ἔχουσιν ἐμφήνασαι τὸ ἀληθὲς αὐτὸ ἐκεῖνο͵ ὃ πέπονθεν ἡ σάρξ͵ ἣν ἀνείληφεν ὁ κύριος͵ δύναμιν θεοῦ καὶ σοφίαν καταγγέλ ^15.127.3 λουσιν. ἐπὶ πᾶσί τε τὸ παραβολικὸν εἶδος τῆς γραφῆς͵ ἀρχαιότατον ὄν͵ ὡς παρεστήσαμεν͵ εἰκότως παρὰ τοῖς προφήταις μάλιστα ἐπλεό νασεν͵ ἵνα δὴ καὶ τοὺς φιλοσόφους τοὺς παρ΄ Ἕλλησι καὶ τοὺς παρὰ τοῖς ἄλλοις βαρβάροις σοφοὺς ἠγνοηκέναι τὸ ἅγιον ἐπιδείξῃ πνεῦμα τὴν ἐσομένην τοῦ κυρίου παρουσίαν καὶ τὴν ὑπ΄ αὐτοῦ παραδοθησο ^15.127.4 μένην μυστικὴν διδασκαλίαν. εἰκότως ἄρα κηρύσσουσα ἡ προφητεία τὸν κύριον͵ ὡς μὴ παρὰ τὰς τῶν πολλῶν ὑπολήψεις λέγουσα βλα σφημεῖν τισι δοκοίη͵ ἐσχημάτισε τὰ σημαινόμενα φωναῖς ταῖς καὶ ἐπὶ ^15.127.5 ἑτέρας ἐννοίας ἄγειν δυναμέναις. αὐτίκα οἱ προφῆται πάντες οἱ προθεσπίσαντες τὴν παρουσίαν τοῦ κυρίου καὶ σὺν αὐτῇ τὰ ἅγια μυστήρια ἐδιώχθησαν͵ ἐφονεύθησαν͵ καθάπερ καὶ αὐτὸς ὁ κύριος διασαφήσας αὐτῶν τὰς γραφὰς καὶ οἱ τούτου γνώριμοι οἱ κηρύξαντες ^15.128.1 τὸν λόγον ὡσαύτως μετ΄ αὐτὸν τὸ ζῆν παρεβάλοντο. ὅθεν καὶ ὁ Πέτρος ἐν τῷ Κηρύγματι περὶ τῶν ἀποστόλων λέγων φησίν· ἡμεῖς δὲ ἀναπτύξαντες τὰς βίβλους ἃς εἴχομεν τῶν προφητῶν͵ ἃ μὲν διὰ παραβολῶν͵ ἃ δὲ δι΄ αἰνιγμάτων͵ ἃ δὲ αὐθεντικῶς καὶ αὐτολεξεὶ τὸν Χριστὸν Ἰησοῦν ὀνομαζόντων͵ εὕρομεν καὶ τὴν παρουσίαν αὐτοῦ καὶ τὸν θάνατον καὶ τὸν σταυρὸν καὶ τὰς λοιπὰς κολάσεις πάσας ὅσας ἐποίησαν αὐτῷ οἱ Ἰουδαῖοι͵ καὶ τὴν ἔγερσιν καὶ τὴν εἰς οὐρανοὺς ἀνάληψιν πρὸ τοῦ Ἱεροσόλυμα κτισθῆναι͵ καθὼς ἐγέγραπτο ταῦτα ^15.128.2 πάντα͵ ἃ ἔδει αὐτὸν παθεῖν καὶ μετ΄ αὐτὸν ἃ ἔσται. ταῦτα οὖν ἐπι γνόντες ἐπιστεύσαμεν τῷ θεῷ διὰ τῶν γεγραμμένων εἰς αὐτόν.

And after a little again he draws the inference that the Scriptures owed their origin to the divine providence, asserting as follows: For we know that God enjoined these things, and we say nothing apart from the Scriptures.

^15.128.3 καὶ μετ΄ ὀλίγα ἐπιφέρει πάλιν θείᾳ προνοίᾳ τὰς προφητείας γεγενῆ σθαι παριστὰς ὧδε· ἔγνωμεν γὰρ ὅτι ὁ θεὸς αὐτὰ προσέταξεν ὄντως͵ καὶ οὐδὲν ἄτερ γραφῆς λέγομεν.

Now the Hebrew dialect, like all the rest, has certain properties, consisting in a mode of speech which exhibits the national character. Dialect is accordingly defined as a style of speech produced by the national character. But prophecy is not marked by those dialects. For in the Hellenic writings, what are called changes of figures purposely produce onscurations, deduced after the style of our prophecies. But this is effected through the voluntary departure from direct speech which takes place in metrical or offhand diction. A figure, then, is a form of speech transferred from what is literal to what is not literal, for the sake of the composition, and on account of a diction useful in speech.

^15.129.1 Ἔχει δ΄ οὖν καὶ ἄλλας τινὰς ἰδιότητας ἡ Ἑβραίων διάλεκτος͵ καθάπερ καὶ ἑκάστη τῶν λοιπῶν͵ λόγον τινὰ ἐμπεριέχουσα ἐθνικὸν ἐμφαίνοντα χαρακτῆρα. διάλεκτον γοῦν ὁρίζονται λέξιν ἐθνικῷ χα ^15.129.2 ρακτῆρι συντελουμένην. ἀλλ΄ οὔτι γε ἐκείναις ταῖς διαλέκτοις ἡ προ φητεία γνώριμος καθίσταται· ταῖς μὲν γὰρ Ἑλληνικαῖς κατ΄ ἐπιτή δευσιν αἱ καλούμεναι τῶν τρόπων ἐξαλλαγαὶ τὰς ἐπικρύψεις ποιοῦνται κατ΄ εἰκόνα τῶν παρ΄ ἡμῖν προφητειῶν ἀναγόμεναι͵ πλὴν ἑκουσίου τῆς παρατροπῆς παρὰ τὸ ὀρθὸν ἐμμέτρῳ ἢ σχεδίῳ φράσει γινομένης ^15.129.3 δείκνυται. ἔστι γοῦν ὁ τρόπος λέξις παραγεγραμμένη ἀπὸ τοῦ κυρίου ἐπὶ τὸ μὴ κύριον κατασκευῆς ἕνεκα καὶ φράσεως τῆς ἐν τῷ ^15.129.4 λόγῳ εὐχρηστίας χάριν.

But prophecy does not employ figurative forms in the expressions for the sake of beauty of diction. But from the fact that truth appertains not to all, it is veiled in manifold ways, causing the light to arise only on those who are initiated into knowledge, who seek the truth through love. The proverb, according to the Barbarian philosophy, is called a mode of prophecy, and the parable is so called, and the enigma in addition. Further also, they are called wisdom; and again, as something different from it, instruction and words of prudence, and turnings of words, and true righteousness; and again, teaching to direct judgment, and subtlety to the simple, which is the result of training, and perception and thought, with which the young catechumen is imbued. (Proverbs 1:1-4) He who hears these prophets, being wise, will be wiser. And the intelligent man will acquire rule, and will understand a parable and a dark saying, the words and enigmas of the wise.

ἡ προφητεία δὲ οὐδ΄ ὅλως τοὺς περὶ τὰς λέξεις σχηματισμοὺς ἐπιτηδεύει διὰ τὸ κάλλος τῆς φράσεως͵ τῷ δὲ μὴ πάντων εἶναι τὴν ἀλήθειαν ἐπικρύπτεται πολυτρόπως͵ μόνοις τοῖς εἰς γνῶσιν μεμυημένοις͵ τοῖς δι΄ ἀγάπην ζητοῦσι τὴν ἀλήθειαν͵ ^15.130.1 τὸ φῶς ἀνατέλλουσα. λέγεται δ΄ οὖν εἶδος τῆς προφητείας ἡ παρ οιμία κατὰ τὴν βάρβαρον φιλοσοφίαν λέγεταί τε καὶ παραβολὴ τό τε αἴνιγμα ἐπὶ τούτοις. ἀλλὰ μὴν καὶ σοφία λέγεται͵ καὶ ὡς ἕτερον αὐτῆς ἡ παιδεία λόγοι τε αὖ φρονήσεως καὶ στροφαὶ λόγων καὶ δικαιοσύνη ἀληθὴς διδασκαλία τε αὖ τοῦ κατευθῦναι κρῖμα καὶ πανουργία ἀκάκοις κατὰ τὴν παιδείαν περιγινομένη ^15.130.2 αἴσθησίς τε καὶ ἔννοια τῷ νεοκατηχήτῳ γινομένη. ὁ τούτων ἀκούσας͵ φησί͵ τῶν προφητῶν σοφὸς σοφώτερος ἔσται͵ κυβέρνησιν δὲ ὁ νοήμων κτήσεται καὶ νοήσει παραβολὴν καὶ σκοτεινὸν λόγον ^15.130.3 ῥήσεις τε σοφῶν καὶ αἰνίγματα.

And if it was the case that the Hellenic dialects received their appellation from Hellen, the son of Zeus, surnamed Deucalion, from the chronology which we have already exhibited, it is comparatively easy to perceive by how many generations the dialects that obtained among the Greeks are posterior to the language of the Hebrews.

εἰ δὲ ἀπὸ Ἕλληνος τοῦ Διὸς τοῦ κατ΄ ἐπίκλησιν Δευκαλίωνος τὰς Ἑλληνικὰς συνέβη κεκλῆσθαι δια λέκτους͵ ἐκ τῶν χρόνων͵ ὧν φθάσαντες παρεστήσαμεν͵ ῥᾴδιον συνι δεῖν ὅσαις γενεαῖς τῆς Ἑβραίων φωνῆς αἱ παρ΄ Ἕλλησι μεταγενέστε ραι διάλεκτοι ὑπάρχουσι.

But as the work advances, we shall in each section, noting the figures of speech mentioned above by the prophet, exhibit the gnostic mode of life, showing it systematically according to the rule of the truth.

^15.131.1 Προϊούσης δὲ τῆς γραφῆς τοὺς προειρημένους ὑπὸ τοῦ προφήτου τρόπους καθ΄ ἑκάστην περικοπὴν σημειωσάμενοι παραστήσομεν͵ τὴν γνωστικὴν ἀγωγὴν κατὰ τὸν τῆς ἀληθείας κανόνα φιλοτέχνως ἐν ^15.131.2 δεικνύμενοι.

Did not the Power also, that appeared to Hermas in the Vision, in the form of the Church, give for transcription the book which she wished to be made known to the elect? And this, he says, he transcribed to the letter, without finding how to complete the syllables. And this signified that the Scripture is clear to all, when taken according to the bare reading; and that this is the faith which occupies the place of the rudiments. Wherefore also the figurative expression is employed, reading according to the letter; while we understand that the gnostic unfolding of the Scriptures, when faith has already reached an advanced state, is likened to reading according to the syllables.

ἦ γὰρ οὐχὶ καὶ ἐν τῇ ὁράσει τῷ Ἑρμᾷ ἡ δύναμις ἐν τῷ τύπῳ τῆς ἐκκλησίας φανεῖσα ἔδωκεν τὸ βιβλίον εἰς μεταγραφήν͵ ὃ τοῖς ἐκλεκτοῖς ἀναγγελῆναι ἐβούλετο; τοῦτο δὲ μετεγράψατο πρὸς ^15.131.3 γράμμα͵ φησί͵ μὴ εὑρίσκων τὰς συλλαβὰς τελέσαι. ἐδήλου δ΄ ἄρα τὴν μὲν γραφὴν πρόδηλον εἶναι πᾶσι κατὰ τὴν ψιλὴν ἀνάγνωσιν ἐκλαμβανομένην͵ καὶ ταύτην εἶναι τὴν πίστιν στοιχείων τάξιν ἔχου σαν͵ διὸ καὶ ἡ πρὸς τὸ γράμμα ἀνάγνωσις ἀλληγορεῖται· τὴν διάπτυξιν δὲ τὴν γνωστικὴν τῶν γραφῶν͵ προκοπτούσης ἤδη τῆς πίστεως͵ εἰκάζεσθαι τῇ κατὰ τὰς συλλαβὰς ἀναγνώσει ἐκδεχόμεθα.

Further, Esaias the prophet is ordered to take a new book, and write in it (Isaiah 8:1) certain things: the Spirit prophesying that through the exposition of the Scriptures there would come afterwards the sacred knowledge, which at that period was still unwritten, because not yet known. For it was spoken from the beginning to those only who understand. Now that the Saviour has taught the apostles, the unwritten rendering of the written [Scripture] has been handed down also to us, inscribed by the power of God on hearts new, according to the renovation of the book. Thus those of highest repute among the Greeks, dedicate the fruit of the pomegranate to Hermes, who they say is speech, on account of its interpretation. For speech conceals much. Rightly, therefore, Jesus the son of Nave saw Moses, when taken up [to heaven], double—one Moses with the angels, and one on the mountains, honoured with burial in their ravines. And Jesus saw this spectacle below, being elevated by the Spirit, along also with Caleb. But both do not see similarly. But the one descended with greater speed, as if the weight he carried was great; while the other, on descending after him, subsequently related the glory which he beheld, being able to perceive more than the other as having grown purer; the narrative, in my opinion, showing that knowledge is not the privilege of all. Since some look at the body of the Scriptures, the expressions and the names as to the body of Moses; while others see through to the thoughts and what it is signified by the names, seeking the Moses that is with the angels.

^15.131.4 ἀλλὰ καὶ Ἡσαΐας ὁ προφήτης βιβλίον καινὸν κελεύεται λαβὼν ἐγγρά ψαι τινά͵ τὴν γνῶσιν τὴν ἁγίαν διὰ τῆς τῶν γραφῶν ἐξηγήσεως ὕστερον ἔσεσθαι προφητεύοντος τοῦ πνεύματος τὴν ἔτι κατ΄ ἐκεῖνον τὸν καιρὸν ἄγραφον τυγχάνουσαν διὰ τὸ μηδέπω γινώσκεσθαι· εἴρητο ^15.131.5 γὰρ ἀπ΄ ἀρχῆς μόνοις τοῖς νοοῦσιν. αὐτίκα διδάξαντος τοῦ σωτῆρος τοὺς ἀποστόλους ἡ τῆς ἐγγράφου ἄγραφος ἤδη καὶ εἰς ἡμᾶς διαδίδοται παράδοσις͵ καρδίαις καιναῖς κατὰ τὴν ἀνακαίνωσιν τοῦ βιβλίου τῇ δυνάμει τοῦ θεοῦ ἐγγεγραμμένη. ^15.132.1 Ταύτῃ οἱ τῶν παρ΄ Ἕλλησι λογιώτατοι τῷ Ἑρμῇ͵ ὃν δὴ λόγον εἶναί φασι͵ διὰ τὴν ἑρμηνείαν καθιεροῦσι τῆς ῥοιᾶς τὸν καρπόν· ^15.132.2 πολυκευθὴς γὰρ ὁ λόγος. εἰκότως ἄρα καὶ τὸν Μωυσέα ἀναλαμβα νόμενον διττὸν εἶδεν Ἰησοῦς ὁ τοῦ Ναυῆ͵ καὶ τὸν μὲν μετ΄ ἀγγέλων͵ ^15.132.3 τὸν δὲ ἐπὶ τὰ ὄρη περὶ τὰς φάραγγας κηδείας ἀξιούμενον. εἶδεν δὲ Ἰησοῦς τὴν θέαν ταύτην κάτω πνεύματι ἐπαρθεὶς σὺν καὶ τῷ Χαλέβ͵ ἀλλ΄ οὐχ ὁμοίως ἄμφω θεῶνται͵ ἀλλ΄ ὃ μὲν καὶ θᾶττον κατῆλθεν͵ πολὺ τὸ βρῖθον ἐπαγόμενος͵ ὃ δὲ ἐπικατελθὼν ὕστερον τὴν δόξαν διηγεῖτο ἣν ἐθεᾶτο͵ διαθρῆσαι δυνηθεὶς μᾶλλον θατέρου͵ ἅτε καὶ καθαρώτερος γενόμενος͵ δηλούσης͵ οἶμαι͵ τῆς ἱστορίας μὴ πάντων εἶναι τὴν γνῶσιν͵ ἐπεὶ οἳ μὲν τὸ σῶμα τῶν γραφῶν͵ τὰς λέξεις καὶ τὰ ὀνόματα͵ καθάπερ τὸ σῶμα τὸ Μωυσέως͵ προσβλέπουσιν͵ οἳ δὲ τὰς διανοίας καὶ τὰ ὑπὸ τῶν ὀνομάτων δηλούμενα διορῶσι͵ τὸν ^15.132.4 μετὰ ἀγγέλων Μωυσέα πολυπραγμονοῦντες.

Many also of those who called to the Lord said, Son of David, have mercy on me. A few, too, knew Him as the Son of God; as Peter, whom also He pronounced blessed, for flesh and blood revealed not the truth to him, but His Father in heaven, (Matthew 16:17) — showing that the Gnostic recognises the Son of the Omnipotent, not by His flesh conceived in the womb, but by the Father’s own power. That it is therefore not only to those who read simply that the acquisition of the truth is so difficult, but that not even to those whose prerogative the knowledge of the truth is, is the contemplation of it vouch-safed all at once, the history of Moses teaches, until, accustomed to gaze, at the Hebrews on the glory of Moses, and the prophets of Israel on the visions of angels, so we also become able to look the splendours of truth in the face.

ἀμέλει καὶ τῶν ἐπι βοωμένων τὸν κύριον αὐτὸν οἱ μὲν πολλοὶ υἱὲ Δαβίδ͵ ἐλέησόν με ἔλεγον͵ ὀλίγοι δὲ υἱὸν ἐγίγνωσκον τοῦ θεοῦ͵ καθάπερ ὁ Πέτρος͵ ὃν καὶ ἐμακάρισεν͵ ὅτι αὐτῷ σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψε τὴν ἀλή θειαν͵ ἀλλ΄ ἢ ὁ πατὴρ αὐτοῦ ὁ ἐν τοῖς οὐρανοῖς͵ δηλῶν τὸν γνωστι κὸν οὐ διὰ τῆς σαρκὸς αὐτοῦ τῆς κυηθείσης͵ ἀλλὰ δι΄ αὐτῆς τῆς ^15.132.5 δυνάμεως τῆς πατρικῆς γνωρίζειν τὸν υἱὸν τοῦ παντοκράτορος. οὐ μόνον τοίνυν τοῖς ἐπιτυγχάνουσιν ἁπλῶς οὕτως δύσκολος ἡ τῆς ἀληθείας κτῆσις͵ ἀλλὰ καὶ ὧν τυγχάνει ἡ ἐπιστήμη οἰκεία͵ μηδὲ τού τοις ἀθρόαν δίδοσθαι τὴν θεωρίαν ἡ κατὰ τὸν Μωυσέα ἱστορία διδάσκει͵ μέχρις ἂν ἐθισθέντες ἀντωπεῖν͵ καθάπερ οἱ Ἑβραῖοι τῇ δόξῃ τῇ Μωυσέως καὶ οἱ ἅγιοι τοῦ Ἰσραὴλ ταῖς τῶν ἀγγέλων ὀπτα σίαις͵ οὕτως καὶ ἡμεῖς ταῖς τῆς ἀληθείας μαρμαρυγαῖς ἀντιβλέπειν δυνηθῶμεν.