THE GNOSTIKOS [Knower], or
One Who is Worthy of Knowledge

Ο ΓΝΟΣΤΙΚΟΣ Η ΠΡΟΣ ΤΟΝ ΚΑΤΑΞΙΩΘΕΝΤΑ ΓΝΩΣΕΩΣ

01

 1. THE praktikoi (ascetics) will understand the logoi (inner meanings) of asceticism; the gnostikoi (knowers) will behold matters of knowledge.

KG 5.65; Skem.(Refl.) 32, 33, 38, 39; ad Mon.121, Sch.72 on Ps 118.159.

α´ Πρακτικοὶ λόγους νοήσουσι πρακτικούς, γνωστικοὶ δὲ ὄψονται γνωστικά.

02

 2. THE praktikos (ascetic) is one who is concerned solely with the achievement of apatheia (freedom from compulsion) in the portion of the soul subject to compulsions. (cf. Prak 78)

β´ Πρακτικὸς μέν ἐστιν ὁ τὸ παθητικὸν μέρος τῆς ψυχῆς μόνον ἀπαθὲς κεκτημένος.

03

 3. BUT the gnostikos [knower/teacher] holds out the logos [inner meaning] as salt for the impure and light for the pure. (cf. Mt 5:13-14)

cf. KG 1.74, 1.81; 5.15;  Sch.9 on Ps 89.17

γ´ Γνοστικὸς δὲ ὁ ἁλὸς μὲν λόγον ἐπέχων τοῖς ἀκαθάρτοις, φωτὸς δὲ τοῖς καθαροῖς.

04

 4. THE knowledge that reaches us from external [things] tries by means of the logoi to indirectly teach material [things]. However the [knowledge] which by God’s grace is innate [within us] directly presents matters to the mind; and in beholding them, the nous welcomes their logoi.

δ´ Η μεν ἔξωθεν ἡμιν συμβαίνουσα γνῶσις, διὰ τῶν λόγων ὑποδεικνύειν πειρᾶται τὰς ὕλας· ἡ δὲ ἐκ Θεοῦ χάριτος ἐγγινομένη, αὐτοψεὶ τῂ διανοίᾳ παρίστησι τὰ πράγματα, πρὸς ἃ βλέπων ὁ νοῦς, τοὺς αὐτῶν λόγους προσίεται·

And opposing the first is < error; against the second is> anger and indignation <and what flows from them>.

Sch.19 on Ps 104.37,  37 on Ps 118.85; Gnost 45; KG 4.90; 6.22; Prayer 63; Letter 62

ἀντίκειται δὲ τῇ μὲν προτέρᾳ < ἡ πλάνη· τῃ δὲ δευτέρᾳ > ὀργὴ καὶ θυμός· < καὶ τὰ τούτοις παρακολουθοῦντα >.

05

 5. ALL virtues guide the Knower [on the way]; but superior to all other [virtues] is freedom from anger. Indeed, one who has touched knowledge yet is easily moved to anger is like a man who pierces himself in the eyes with a metal stylus.

On anger [that blinds the nous]: cf. Prak. 20, 23; 24; 38 62; 63;  Gnost  5;  10; Prayer 64; Thoughts/Peri.Log 42; KG 4.38; 5.27, 6.63; Skemm 23; 24; ad.Mon.109;  Schol.4 on Ps 6.8(1);  7 on Ps 30.10;  Sch.1 on. Ps 131.1; Eulogius 5; 7; 17; Letter 27; Eight Thoughts 9, [[? Sch. 4 on Ps.106.10. ]]

ε  Πᾶσαι τῷ γνοστικῷ ὁδοποιοῦσιν αἱ ἀρεταί· ὑπὲρ δὲ πάσας ἡ ἀοργησία.̈Ὁ γὰρ γνώσεως ἐφαψάμενος καὶ πρὸς ὀργὴν ῥᾳδίως κινούμενος, ὅμοιός ἐστι τῷ σιδηρᾷ περόνῃ τοὺς ἑαυτοῦ ὀφθαλμους κατανύττοντι.

06

 6. THE Knower should take care when accommodating [his teaching to his audience], so as not make a habit[ual practice] of accomodating. [sug/katabasis - descent/κατάβασις]

ς Ασφαλιζεσθω δε εν ταις συγκαταβασεσιν ὁ γνωστικος, μηποτε λαθη αυτον ἑεξις γινομενη ἡ συγκαταβασις,

Additionally, he strives to practice all the virtues, equally, continuously, and in proper order; for there is an order[ly sequence] among them and within himself, and the nous is naturally betrayed by that which is inferior.

Accommodation: “descent” ([συγ]κατάβασις) to hearers’ level of understanding (Gnost 6): [1.] Analogous to Christ’s [pastoral] descent in Incarnation: by his descent He shepherds us (Sch. 241 on Prov 22.1); [by knowledge we become His friends ~Sch 4 on Ps 22.5] ). [2.] requires prudence in what is shared (Gnost 12. 14, 23, 24, 25, 27, 29, 35). [3.] entails danger of loss [of knowledge] (ad Mon 63) and fixation on superficial (Gnost 29, 34). On betrayal of nous by “inferior,” and balance among virtues cf. Prayer 1.  In Desert Fathers: Gr.Alph: Antony 1.13; Joseph Paneph 9.6.1; Gr.Sys: Joseph Paneph 8.4; Anon. 8.22.  Clem. Alex. uses συμπεριφορά (accommodation): warns that it must not become habitual (διάθεσις) : Strom. 7.12.80.8.

Clement. employs both συμπεριφορά and συγκαταβαίνων re:. Timothy's accomodation to Jews Strom 7.9.53.3-4;  and “with demonstration (ἀποδείξεως ), necessity to condescend (συγκαταβαίνειν ) to questions (ζητήσεις )”,  Strom 7.15.92.3.2.  cf. Gnost. 10.

07

 7. THE Knower will at all times practice almsgiving and be ready to do good. And, if he lacks money, he will employ the instruments [shake the branches] of his soul.

< Frb 547> ρι. ο γνωστικος διαπαντος γυμναζετω αυτον προς ελεος και εις ευεργεσιαν ετοιμος εστω ει δε αργυριου χρηιζει το σκευος αγγειον της ψυχης σειετω.

Because all things are naturally oriented towards doing good even [without] money. This is what was not done by the five virgins whose lamps went out. (Mt 25.1,13)

“Branches” of soul, cf. Skem 65.  The soul's “insrument”/organon: KG 1.67; 2.48, 2.80, 3.20, 4.49; ;6.72.  Mercy and generosity of Knower: Prak 91; Clem.Alex, Paed 62.3

Παν γαρ πεφυκε και ανευ αργυριου ευεργετειν. Α δη ουκ εποιησαν ἁι πεντε παρθενοι ων αι λαμπαδες κατεσβεσαν.

08

 8. IT is shameful for the knower to be involved in a legal dispute, whether as plaintiff or defendant: if as plaintiff, [it is shameful] because he will not have endured patiently; if as defendant, because he acted unjustly. (cf. Antirrhet 3.39; Letters 33, 60; Thoughts 32)

η´ Αἰσχρὸν γνωστικῷ τὸ δικάζεσθαι καὶ ἀδικουμένῳ καὶ ἀδικοῦντι· ἀδικουμένῳ μὲν ὅτι οὐχ ὑπέμεινεν͵ ἀδικοῦντι δὲ ὅτι ἠδίκησε

09

 9. KNOWLEDGE, when it is preserved, teaches the one who possesses it how it may be safeguarded and progressively increased. (cf. KG 2.81, Gnost 33.

θ´ Ἡ γνῶσις συντηρουμένη διδάσκει τὸν μετέχοντα αὐτῆς ὅπως ἂν διαφυλαχθῇ καὶ ἐπὶ μείζονα προέλθοι.

10

 10. IF only the Knower could, at the time when he interprets the Scriptures, be free from anger, hatred, sadness, bodily suffering and anxieties! (cf. KG 5.33, Gnost. 4, 5, 31)

<Frb 547> ριβ.̈ εννοειτω ο γνωστικος ει καιρωι οτε εξηγειται ελευθερος εστι οργης και κοτου και λυπης και παθων σωματικων και μεριμνης.

11

 11. AVOID the habit, before becoming perfected, of meeting many people or spending much time with them, lest your nous be filled with images. (Prak 41; cf. Letter 25.4; cf. Gnost. 6)

<Frb 547> ριγ.̈ ου δει πολλοις συντυχειν εως αν εν τοις αγαθοις εμβαφθωμεν ουδε συνηθειαν προς πολλους κτασθαι του μη τον νουν φασματων πληρουσθαι.

12

 12. WITH regard to things pertaining to praktiké, physiké, and theologiké that are useful for our salvation - concerning these  [we are] invited to speak and to act upon until death. But concerning things that are indifferent, it is not necessary to speak or act upon them, because of those who are easily scandalized.

On prudence as virtue concerned with administering indifferent/?irrelevant: (to mesa) matters: Prak 89 [1a.4]

<Frb 547> ριδ.¨εις την ημων συμφερον τι της πρακτικης η της φυσικης η της θεολογικης λεγειν τε και πραττειν εως θανατου πρεπει· ει δε εκεινων των μεσων εστιν ου λεγειν αναγκη ουδε πραττειν δια τους ραδιως σκανδαλιζομενους.

13

 13. IT is appropriate [for the knower] to speak to monks and seculars concerning a proper way of life, as well as to explain something of doctrines concerning physike and theologike “without which no one will see the Lord.” (cf.Heb 12:14; cf. Gnost. 6)

ιγ´ Δίκαιον τοῖς μοναχοῖς καὶ κοσμοκοῖς περὶ πολιτείας ὀρθης διαλέγεσθαι καὶ ὅσα τῆς φυσικῆς ἢ θεολογικῆς δόγματα σαφηνίζειν ἐκ μέρους, ὧν χωρὶς οὐδεὶς ὄψεται τὸν Κύριον.

14

 14. TO priests alone, [and only to those who are among the best, reply if they question you what [is symbolized by] the mysteries they perform and which purify the interior man.  The vessels they receive designate the passionate and the rational parts of the soul: they are inseparably mixed, each [part] having its own power, capable of accomplishing the activities of each in view of a single purpose.

<Frb 547> ρις.̈ τους ιερουσι μονον αποκρινου σε ερωτωσι και τοις εν τηι θεοσεβειαι σπευδουσι μονον τι εστι τα μυστηρια ͅ υπ’ αυτων αποτελουμενα τε και τον εντος ημων ανθρωπον καθαριζοντα και οτι το εν ημιν υποδεχομενον και το δοκιμαζον αποδειξις εστι του παθητου της ψυχης και του λογιστικου και τις η συμμιξις αυτων ου διακρινομενη και οποτε μερος μερους υπερισχυει και οτι εν εκαστον των πραγματων πληρωτικον εστιν ενος τυπου·

And tell them, too, the mystery of who accomplishes this; and who they are who, with Him, repel those who erect obstacle[s] to pure conduct; and among living beings, which [of them] have memory and which do not.

ειπε δε αυτους παλιν τινος ο ταυτα ποιων συμβολον εστι και τινες οι μετ’ αυτου τους καθαρως ζην κωλυοντας αποδιωκοντες και οτι των θηριων τα μεν εχει μνημην τα δε ου.

On the mystical significance of priestly ministry and the Eucharist: Prak 100, KG 2.44; 5.32;  Monks 118-120; Letter on Faith 4/[14]; Sch.15 on Ps 67.24.  Alleg. of Christ's flesh and blood: Sch 61 on Prov. 5.11.  Sch. 13 on Eccl. 2.25. On thoughts of priesthood as source of vainglory: Prak 13, Thoughts 21, 28; Ant 7.3, 7.8, 7.26. 7.36, 7.40. Priests among those dwelling on Zion Sch 12 on Ps 131.16;  vested in righteousness having received the celestial myrrh that is the knowledge of God, Sch 4 on Ps 132.2; and in the four virtues that are the gospel's wedding garment: Sch 7 on Ps 131.9.  Evagrius was warned by his priest not to teach openly that demons do not know our thoughts (only God is καρδιογνώστης) Thoughts 37.

Christ is the Great high Priest (Heb 4.14) who offers supplications on our behalf (Heb 5.7). Evagrius believed that this role is shared by the gnostikos or teacher, who, conformed to Christ, enables others to “return from vice and ignorance to virtue and knowledge” KG 5.46; Gnostikos 48.

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15. LEARN to know the logoi and the laws of circumstances [kairoi/“fitting times”], [ways of] life, and occupations, so that you can easily tell each what is useful for him. (on kairoi cf. Prak.40)

ιεʹ Γνώριζε καιρῶν καὶ βίων καὶ ἐπιτηδευμάτων τοὺς λόγους καὶ τοὺς νόμους ἵνα ἔχῃς ἑκάστῳ τὰ συμφέροντα ῥᾳδίως λέγειν.

Gnost 16

16. IT is necessary that you have the matter for the interpretation of what is said, and that this is sufficient for you, even if some part escapes you. For it is [only] proper to an angel that nothing of what is upon the earth escapes it. (cf. 2Sam 14:20;  KG 1.23; 5.7; Sch 6. On Ps 4.7)

< Frb 547 > ριη.̈ δει σε εχειν ικανως εις εκδιηγησιν παντων των ειρημενων και αρκεισθω σοι παντα τα πραγματα {͂ τα οντα} ει κει τι των αυτων μερων ημας εχφευγει· ͅ^13αα αγγελου γαρ εστι μηδεν των επι γης αυτον λανθανειν.

[Guil] την ὔλην ... τὸ λεγόμενον ... πάντα χωρεῖν

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17. IT is necessary also to know the definitions of things, especially those of the virtues and vices: for these are the source [and the beginning] of knowledge and ignorance, of the kingdom of heaven and of torment. (cf. Eccl 3.1; Wisd. 11.20; cf. Sch 23 On Ps 88.49; Sch. 4. On Ps 138.11)

< Frb 549 > ριθ.̈ αναγκαιον τους των πραγματων ορους γιγνωσκειν και περισσοτερον τους των αρετων και των κακιων· αυται γαρ πηγαι και αρχη της τε γνωσεως και της αγνωσιας και της βασιλειας του ουρανου και της κατακρισεως.

[Guil:] οἱ ὅροι

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18. IT is therefore necessary to delve into  allegorical and literal passages [of the Scriptures, and understand] whether they pertain to praktiké, physiké, or theologiké.

<Frb 549> ρκ.̈ δει ημας συνιεναι και τας αλληγοριας των μυστηριων και τα αισθητα ει περι της πρακτικης εισιν η περι της φυσεως η της θεου γνωσεως·

[1] If it pertains to praktiké it is necessary to examine whether it treats

[1a] of thumos and what comes from it,

[1b] or rather of epithumia and what follows it,

[1c] or of the nous and its movements.

[2] If it is pertains to the physiké, it is necessary to note whether it makes known one of the doctrines concerning nature, and which one.

[3] And if it is an allegorical passage concerning theologiké it is necessary to examine as far as possible whether it provides information on the Trinity and whether it is seen [in its] simplicity or as The Unity.

ει δε περι θεοτητος εστιν αλληγρουμενον ποσως κατα δυναμιν εραυναν· ει δε ͅ περι της αγιας τριαδος γνωριζει και τουτο απλως τροπικως {κατα μετανομασιαν}

19

19. IT is good to know also the customary [terminology] of the sacred Scriptures, and to establish them as far as possible by means of proofs.

Sch.4 on Ps 15.9 (ἔθος), Sch.5 on Ps 64.10; Sch.12 on Ps 83.12 (synēthes), Sch.5 on Ps 142.8 (ἔθος ); Sch.7 on Prv.1.9 )

<Frb 549> ρκα. καλον την των αγιων γραφων συνηθειαν γιγνωσκειν και αυτο τουτο καθοσον δυναμεθα δια τεκμηριων παρισταναι.

20

20. IT is necessary to know this: that not all ethical [praktiké] texts represent a contemplation of an ethical character; nor does a text concerning nature [physiké] [necessarily] present a contemplation concerning nature; but [texts that describe] ethics [praktiké] [may] present a contemplation of nature [physiké]; and [those that describe] nature [physiké] [may] comprise a contemplation of ethics, or of theology [theologiké].

< Frb 549 > ρκβ. και τουτο παλιν γιγνωσκωμεν οτι ου παντος ρηματος παραινεσιν εχοντος και το νοητον παραινετικον ουδε παντος φυσικου και το νοητον φυσικον αλλα και το προτρεπτικον σημαινει περι φυσεως και το φυσικον εστι προτρεπτικον και τουτο παλιν λεγει περι της θεοτητος.

This for example, what is said of the fornication and the adultery of Jerusalem, (cf. Ez. 16:15-34) the animals of dry land and waters, and the birds, the clean and the unclean, (cf. Lev.11:2-19) the sun that “rises, sets, and returns to its place,” (cf. Eccl.1:5) relate :

in the first place to theology;

in the second place to ethics;

and in the third place to nature.

< Frb 549 > ρκγ. το λεγον περι της πορνειας και της μοιχειας Ιερουσαλημ και περι θηριων του τε ξηρου και της θαλασσης και των πετεινων και των καθαρων και των ακαθαρτων και της ανατολης του ηλιου και της δυσεως τουτων ͅ το αναγνωσμα δοκει δηλουν αλλο το δε νοητον αλλο τι εστι.̈ το γαρ περι της πορνειας Ιερους. γνωριζει περι της θεοτητος δοκουν προτρεπτικον ειναι και το των κααρων και ακαθαρτων θηριων δοκει εινα φυσικον, εστι δε ρημα παραινεσεως το δε του ηλιου εστι φυσικον {?}·

Now the first text relates to ethics and the two others to nature. (cf Sch 2 on Prov.1; Sch 247 on Prov. 22.20 )

και εδοξε το πρωτον ρημα ειναι παραινετικον, τα δε δυο αλλα φυσικα.

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21. DO not allegorize the words of blameworthy persons and do not seek anything spiritual in them, unless God has acted [through them] according to His divine plan, as in the case of Balaam (cf. Num 24: 17-19) and Caiaphas: (cf. Jn 11:49-51) for the former predicted the birth, and the second the death of the Savior.

κα´ Τοὺς τῶν ψεκτῶν προσώπων λόγους ἀλληγορήσεις, οὐδὲ ζητήσεις τι πνευματικὸν ἐν αὐτοῖς, πλὴν εἰ μὴ δι' οἰκονομίαν ὁ Θεὸς ἐνήργησεν, ὡς ἐν τῷ Βαλαὰμ καὶ Καϊάφᾳ, ἵνα ὁ μὲν περὶ γενέσεως, ὁ δὲ περὶ θανάτου τοῦ Σωτῆρος ἡμων προείπῃ.

22

22. IT is necessary that the Knower be neither gloomy nor intimidating. For the first [reflects] ignorance of the logoi of things that have come to be; the second [reflects] not desiring “that all men be saved and come to Knowledge of the truth.” (1Tim 2.4) (cf. KG 5.33, Gnost. 4, 5, 31)

< Frb 549 > ρκε.¨ου πρεπει τον γνωστικον ειναι στυγνον και ^13β3 αχαριστον προς τους αυτωι παραβαλλοντας· το γαρ ειναι λυπηρον ανδρος εστιν ουκ επισταμενου τους των οντων {̣} λογους και το ειναι ουχ ιλαρον προς τους αυτωι πλησιαζοντας ανδρος εστιν ου θελοντος παντας ανθρωπους σωθηναι και εις επιγνωσιν αληθειας ελθειν.

23

23. IT is necessary sometimes to feign ignorance because those who question are not worthy of an answer: and [in this] you will be truthful, since you are [still] joined to a body and do not yet possess complete knowledge. (cf Gnost 6;  12;  24)

< Frb 549 > ρκς. αναγκαιον ενιοτε ημας υποκρινεσθαι μηδεν ειδεναι δια τους ημας ερωτωντας ακροασθαι δε ουκ αξιους οντας· πιστευηι δε λεγων οτι σωματικος ων ουκ εχεις νυν γνωσιν ακριβη των πραγματων.

24.prosexh seauto do not reveal

24. PAY heed to yourself that you never, for the sake of profit, well-being, or fleeting glory, speak of those things that should not be revealed, and [thus] be cast out of the sacred precincts like those selling the pigeon chicks in the temple. (cf. Mt 21.12-13). (cf Prak 25; Gnost 6;  12;  23;  KG 6.60;  Eulog.24)

κδ´ Πρόσεχε σεαυτῷ μήποτε κέρδους ἕνεκεν ἢ τοῦ εὐπαθεῖν, ἢ δόξης χάριν παρερχομένης, εἴπῃς τι τῶν ἀπορρήτων καὶ βληθῇς ἔξω τῶν ἱερῶν περιόλων, ὡς καὶ αὐτὸς ἐν τῷ ναῳω τὰ τῆς περιστερᾶς τέκνα πιπράσκων.

25

Those, therefore, who are still afflicted with the passions and who peer into the logoi of bodies and incorporeal [beings] resemble invalids who [carry on] discuss[ions] concerning health. For it is when the soul is [only] with difficulty shaken by the passions that it is invited to taste these sweet rays of honey.

Not from the end: i.e do not begin with the eschatol. logos of judgment [& apokatastasis]. cf. Ad Mon 72; 126, ;  Prak 56; KG 3.64; 6.2;  Sch.72 on Prov. 6.8a, 270 on Prov.24.13.)

 ρκθ.¨οι υπο τα παθη οντες και περι των λογων τε ενσωματων και των ασωματων εραυνωντες ομοιοι νοσηλευουσι περι της υγιειας ζητουσιν.̈ ρλ. γευεσθαι των υγιεινων της γνωσεως εγκριδων τοτε ημας προσηκει οταν υπο των ψυχικων παθων μη σαλευωμεθα. . .

[Γυιλ ρτρῃ. 152-153]¨. . . ἐρίζειν ? . . . προσεγγίζειν . . . θεωρία . . .

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26. THESE [should] not be the same occasions: - [1] that of explication and [2] that of [investigative] discussion [questions]. And it is necessary to reprimand those who prematurely raise objections; for this is indeed the habit of heretics and those who [enjoy] controversy.

Sch. 34 on Ps. 118.75; 48 on Ps 118.109. Occasion of accommodation/ συγκατάβασις. cf Clem.Strom 7.15.92.3.2 “There being demonstration, then, it is necessary to condescend to questions, and to ascertain by way of demonstration ”(ἀποδείξεως δ' οὔσης ἀνάγκη συγκαταβαίνειν εἰς τὰς ζητήσεις καὶ δι' αὐτῶν τῶν γραφῶν ἐκμανθάνειν ἀποδεικτικῶς,)

< Frb  > ρλ. . . . . ουχ ο αυτος καιρος ζητησεως και εξηγησεως, διο δει ημας επιτιμαν τοις ακαιρως ͅ μεταξυ υπολαβουσι κατα δε του λογον στρεφουσιν· η γαρ αιρετικων εστι τουτο η αντιλογιστικων.

[Guil rtrv. 131-133]¨. . . διήγησις {καὶ} ζήτησις . . . οἱ αντιλέγοντες? οἱ ἀντιστρέφοντες? . . .

27

27. DO not, without [careful] consideration, speak about God [in Himself]; nor should you ever define the Deity: for it is only of {things that are made or} are composite that there can be definitions.  (KG 1.2,  1.3,  5.62; Letter on Faith/Trin. 2,  3,  9.)

κζ´ Μὴ ἀπερισκέπτως θεολογήσῃς, μηδέποτε ὁριζου τὸ θεῖον·̈ τῶν γὰρ {γεγονότων καὶ} συνθέτων εἰσὶν οἱ ὅροι.

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[1] Indeed, abandonment reveals virtue which is hidden.

[2] When the former has been neglected, it reestablishes it through punishment.

[3] And it becomes the cause of salvation for others.

[4] And when virtue has become preeminent, it teaches humility to those who posses it [only] in part.

[5] Indeed, he hates the evil which is the cause of the experience. Now experience is the offspring of abandonment, and this abandonment is the daughter of apatheia.

Sch 20 on Ps 36.25;  Sch 8 on Ps 37.12; Antir. 5.8;  6.17; Letter 42; Scholion 11 on Ps 24.20; 22 on Ps 88.46; 1 on Ps 89.3; 9 on Ps 93.18; 12 on Ps 138.22; 4 on Ps 70.11; Ad Mon 62;  Thoughts 10; Prayer 37.

[1] η δε κρυπτη αρετη δια δοκιμασιας αποκαλυπτεται

[2] και η αμελουμενη δια καταδικης μετανερχεται

[3] και γιγνεται αιτια ζωης τοις αλλοις,

[4] και ει η πρακτικη μετα της γνωσεως συνυπαρχει τους αυτην κεκτημενους διδασκει ταπεινοφροσυνην.

 [5] μισει γαρ την κακιαν ο αυτης πειραν λαβων η δε πειρα εκγονος εστι δοκιμασιας, η δε δοκιμασια θυγατηρ της απαθειας {̣} [ισως· της δε δοκιμ. θυγατ. η απαθεια].

 [Guil rtrv. 136]¨{ γενικοὶ ἐγκαταλείψεων τρόποι . . . ὅτι μιδεῖ κακίαν ὁ πειραθεὶς κακίαν, πεῖρα δὲ τῆς ἐγκαταλείψεως ἔγγονος in Max Conf.;} but here prob; αἰτίαι - εἴδη [1 137] διὰ κεκρυμμένην ἀρετήν, ἵνα φανερωθῃ, . . .[2 138] πρὸς δοκιμήν . . .πρὸς κόλασιν;̈

[3, 139] πρὸς διόρθωσιν ἄλλου . . . πρὸς διόρθωσιν καὶ σωτηρίαν;̈  [4, 139] προηγουμένης τῆς ἀρετῆς;̈ [5, 139] θυγάτηρ δοκιμῆς . . . ἔγγονος . . . ἀπάθεια

29

29. THOSE you teach are saying to you always: “[Friend], go up higher!” (Lk.14:10). It would, indeed, be shameful (cf. Lk14:9) having [once] ascended, for you to be brought down again by your hearers. (Gnost 6,  23,  25,  26;  Prayer 36.)

κθ´  Οἱ διδασκόμενοι λεγέτωσάν σοι ἀεὶ τό· προσανάβηθι ^[24] ἄνω· αἰσχρὸν γάρ ἐστιν ἀναβάντα σε πάλιν ὑπὸ τῶν ἀκουόντων κατενεχθῆναι.[25]

̈

30

30. AVARICE lies not in possessing money, but in longing for it. The steward is said to be a reasoning purse. (Thoughts 12; ad Mon. 74, 75, 76;  KG 5.33;  Sch. 153 on Prov.17.2;  Sch. 4 on Ps 111.4)

λ´ Φιλάργυρός ἐστιν οὐχ ὁ ἔχων χρήματα, ἀλλ' ὁ εφιέμενος τούτων· τὸν γὰρ οἰκονόμον εἶναί φασι βαλάντιον λογικόν.

31

31. EXHORT the elders to mastery of anger and the young to mastery of the stomach. For against the former strive the demons of the soul, and against the latter, for the most part, those of the body.  (Prak. 35, 36, 38; cf. Letter 25.)

λα´ Γέροντας μὲν θυμοῦ, τοὺς δὲ νέους γαστρὸς κρατεῖν παρακάλει· τοὺς μὲν γὰρ οἱ ψυχικοί, τοὺς δὲ ἐπὶ πλεῖστον οἱ σωματικοὶ διαμάχονται δαίμονες.

32

32. CLOSE the mouths of those who slander in your hearing; and do not be amazed when you are accused by many, for this is a temptation from the demons. For it is necessary for the gnostikos to be free from hatred and memory of evil, even when this is not what [the demons] want. (Cf. KG 3.90; Prayer 12.  Gnost. 5, 10, 31. Antirr. 5: Cf. Letter 25)

λβ´Ἔμφραττε στόματα τῶν καταλαλούντων ἐν ἀκοαῖς σου· καὶ μὴ θαυμάσῃς ὑπὸ πλείστων κατηγορούμενος· οὗτος γὰρ ὁ πειρασμὸς ἐκ δαιμόνων· τὸν γὰρ γνωστικὸν ἐλεύθερον εἶναι δεῖ μίσους καὶ μνησικακίας, καὶ μὴ βουλομένων.

33

33. [ALTHOUGH] unaware of it, he is himself cured - the one healing others through the Lord. For the medicine the the gnostikos applies cures his neighbor insofar as it can, but [it cures] him even more. (cf. Gnost 9. Letter 47)

λγ´ Λέληθεν ἴσως ἑαυτὸν θεραπεύων ὁ διὰ τὸν Κύριον τοὺς ἀνθρώπους ἰώμενος· ὃ γὰρ προσάγει φάρμακον ὁ γνωστικός, τὸν μὲν πλησίον ἐνδεχομένως, ἑαυτὸν δὲ { ἀναγκαίως } ἰᾶται.

34

34. YOU must not interpret spiritually everything that lends itself to allegory, but rather only what is fitting to the subject; because if you do not act thus, you pass much time on Jonah’s boat, explaining every part of its fittings. And you will be humorous rather than helpful to to your listeners: all those sitting around will remind you of this or that fitting, and laughing, [they] will remind you of what you have forgotten. (cf Thoughts 3)

[Guil retrv.152-153]¨...πάντα οἷα ἀλληγορίαν ἐπιδέχεσθαί ἐστι ... πρᾶγμα ...τῶν σκευῶν τῶν ἐν τῷ πλοίῳ

λδ´ < Frb. 551 > ρλξ´  ου παντα ρηματα προς αλληγοριας πεφυκοτα πνευματικως εξηγησαι αλλα τα την υποθεσιν ωφελουντα· τουτο γαρ μη ποιων χρονον πολυν καταναλωσεις διεξηγουμενος περι του Ιωνα πλοιου· βιαζομενος εν τι των του πλοιου σκευων διεξιων προς αλληγοριαν εκλαβειν ου μονον ουκ ωφελεις τους ακροωμενους· αλλα και καταγαλαστος αυτοις γιγνηι, παντων των ακουοντων σοι περι των του πλοιου σκευων γνωριζοντων τε και το αν πλανωμενον δια πολλου γελωτος · προφεροντων.

35

35. INVITE the monks who come to you to speak concerning ethics, but not concerning doctrine, unless you find some to be competent to investigate these matters. (Gnost 13, 36)

[Guil retrv..154-155] ... παρακάλει ... περὶ ἠθικῆς ... περὶ τῶν δογμάτων ... ὕλαι

< Frb 551 > ρλη.̈ αναπειθε τους μοναχους σοι παραβαλλοντας ενα εκαστον περι των ειδων της θεοσεβειας και της εναρετου πολιτειας σοι διαλεγεσθαι, περι δε διδαχης της θεου γνωσεως μη· πλην ει τις υπαρχει και περι τουτου ποσως λεγειν δυναμενος.

36

36. [YOU must] keep hidden from seculars and from the young the exalted logoi concerning judgment, for this readily induces [moral] negligence: for they do not understand the suffering of the reasoning soul condemned to ignorance. (i.e moral slackness or negligence of virtue in light of the apokatastasis cf. KG 2.79; 3.64; 4.53; 5.23; 6.57, Prak.32)

Λς  Λανθανέτω τοὺς κοσμικοὺς καὶ τοὺς νέους ὁ περὶ κρίσεως ὑψηλότερος λόγος, γεννῶν ῥᾳδίως τὴν καταφρόνησιν· οὐ γὰρ ἴσασιν ὀδύνην ψυχῆς λογικῆς καταδικασθείσης τὴν ἄγνοιαν.

37

37. ST. Paul afflicted his body, reducing it to servitude (cf. ICor.9:27): you, therefore, must not neglect your diet throughout your life; and do not {insult} apatheia with a thickened body.

Exh. Monks 2.12; Prak. 91; Thoughts 16; Eight Thoughts 1

Λζ´  Ὁ ἅγιος Παῦλος ὑποπιάζων ἐδουλαγώγει τὸ σῶμα· μὴ ἀμελήσῃς οὖν τῆς διαίτης, ἐν τῇ ζωῃ σου καὶ μὴ καθυβρίσῃς τὴν ἀπάθειαν σώματι παχεῖ { ταπεινώσας } αὐτήν.

38

38. DO not worry about food or garments: (Mt 6.25) remember rather Abner the Levite, who after receiving the Ark of the Lord became rich out of poverty, and renowned out of [“after being held in”] contempt. (2Sam 6.10-11).  KG 4.63; Foundations 3 & 4.

λη´ Μὴ μεριμνήσῃς περὶ βρωμάτων ἢ ἐνδυμάτων, ἀλλὰ μέμνησο τοῧ Ἀβενὴρ τοῦ λευίτου ὃς κιβωτὸν ὑποδεξάμενος τοῦ Κυρίου, πλούσιος ἐκ πενήτων καὶ ἔνδοξος ἐξ ἀτίμων γέγονε.

39

39. A BITTER accuser of the gnostikos is his own conscience, and he cannot hide anything from it because it knows the secrets of the heart. (Eulogius 7, 10, 14, 32. cf. Prak. 46, 47;  KG 6.52.)

< Frb 551 > ρμα.̈ κατηγορος πικρος του γνωστικου η συνειδησις και ουδεν αυτην λαθειν δυναται τα της καρδιας κρυπτα ειδυιαν.    [Guil.retrov. 162-163]¨πικρὸς κατήγορος τοῦ γνωστικοῦ ἡ συνείδησις αὐτοῦ . . . καρδιογνώστης

40

40. BE on your guard with regard to the fact that for each created thing there is not only one single logos, but a large number, according to the measure of each one. For the holy powers attain to the true logoi of the objects, but not unto the first, [logoi] that are known solely by Christ. (cf. KG 4.9;  5.40, Gnost 16; Letter on Faith 21)

< Frb 551 > ρμβ. εννοει μηποτε οιηι οτι μια παντων των γεγονοτων αιτια αλλα πολλαι και κατα μετρον της αναστροφης τινος και αυται αυτωι αποκαλυπτονται· και γαρ αι αγιαι δυναμεις πολλας επιστανται αιτιας αλλ' ου τας αρχικας μονωι τωι Χ. γνωστας.

[Guil rtr.164-165] ... λογοι

41

41. EVERY proposition has a predicate or a genus, or a distinction, or a species, or a property, or an accident, or that which is composed of these things. But on the subject of the Blessed Trinity, nothing of what has been said [here] is admissible. In silence let the ineffable be adored! (cf Prak 3)

μα´ Πᾶσα πρότασις ἢ γένος ἔχει κατηγορούμενον, ἢ διαφοράν, ἢ εἶδος, ἢ ἴδιον, ἢ συμβεβηκός, ἢ τὸ ἐκ τούτων συγκείμενον· οὐδὲν δὲ ἐπὶ τῆς ἁγίας Τριάδος τῶν εἰρημένων ἔστι λαβεῖν.̈ Σιωπῇ προσκυνείσθω τὸ ἄρρητον.

42

42. THE temptation of the Knower is a spurious conjecture that presents itself to the intellect either as [really] existing { when it does not exist, as not existing when it does exist, or as existing } in some manner which it is not. (cf Prak 74,  75;  Sch.22 on Ps 118.55;  3 on Ps 139.6;  1 on Ps 141.4;  4 on Ps 141.7)

̈μβ´ Πειρασμὸς γνωστοκοῦ ἐστιν ὑπόληψις ψευδὴς περὶ τὸν νοῦν ἱσταμένη τοῦ ὑπάρχοντος μὲν { ὡς μὴ ὑπάρχοντος, τοῦ δὲ μὴ ὑπάρχοντος ὡς ὑπάρχοντος μὲν } μὴ οὕτως δὲ ὑπάρχοντος ὥσπερ γέγονε.

43

43. THE sin of the gnostikos is false knowledge concerning matters themselves or their contemplations, which is caused by some passion or because this is not being [investigatively] discussed with regard to the Good. (cf Prak 74,  75; Sch.282B on Prov 30.4; Sch.84 on Prov 6.30-31; Ad Mon 126; KG 3.47; 4.10, 4.25; 5.38;  Sch.5 on Ps 143.7)

< Frb 551-553 > ρμε. αμαρτια του γνωστικου εστι γνωσις ψευδης των πραγματων̈ η των αυτων̈ νοηματων γεννωμενη υπο παθους ουτινοσουν η δια το μη δι' αυτο το καλον ημας εραυναν περι των οντων [͂πραγματων].

[Guil retrv..170-171]̈  ἁμαρτία γνωστικοῦ . . . γνῶσις ψευδὴς αὐτῶν τῶν πραγμάτων ἢ τῆς̈ θεωρίας αὐτῶν . .̈ . τὴν ζήτησιν[29] ποιεῖσθα

44

44. THERE are four virtues necessary for contemplation, according to the teaching of the just Gregory: prudence, courage, temperance, and justice. (Prak 89)

̈μδ´ Τέσαρας ἀρετας καὶ τῆς θεωρίας αυτῆς, παρὰ τοῦ δικαίου Γρεγορίου μεμαθήκαμεν εἶναι, φρόνησιν καὶ ἀνδρείαν, σοφροσύνην καὶ δικαιοσύνην·

(1) The work of prudence, it is said, is the contemplation of the holy and intelligent powers apart from their logoi; for this latter belongs to wisdom alone, according to the tradition we have received. (Prak 89)

καὶ φρονήσεως μὲν ἔργον ἔλεγεν εἶναι τὸ θεωρεῖν τὰς νοερὰς καὶ ἁγίας δυνάμεις δίχα τῶν λόγων· τούτους γὰρ ὑπὸ τῆς σοφίας μόνης δηλοῦσθαι παραδέδωκεν·

(2) Courage is steadfast perseverance in the truth, even to the point of combat, as well as refraining from entry into that which does not exist. (Prak 89)

ἀνδρείας δὲ τὸ ἐγκαρτερεῖν τοῖς ἀληθέσι καὶ πολεμούμενον͵ καὶ μὴ ἐμβατεύειν εἰς τὰ μὴ ὄντα·

(3) The reception of the first sower’s seed and the rejection of what is sown later (cf. Mt 13.24) – this is the proper work of continence according to [Gregory’s] explanation. (cf. KG 1,24,  2.24, 2.49)

τὸ δὲ παρὰ τοῦ πρώτου γεωργοῦ δέχεσθαι τὰ σπέρματα καὶ ἀπωθεῖσθαι τὸν ἐπισπορέα͵ τῆς σωφροσύνης ἴδιον ἀπεκρίνατο εἶναι·

(4) Justice’s task is to give to each, according to his worth, a word: that is, proclaiming some things darkly; using parables to make other things known; and clearly explaining still others for the benefit of the simple. (Gnost. 12, 13, 23, 25, 35, 36, 40)

δικαιοσύνης δὲ πάλιν, τὸ κατ' ἀξίαν ἑκάστῳ τοὺς λόγους ἀποδιδόναι, τὰ μὲν σκοτεινῶς ἀπαγγέλλουσαν, τὰ δὲ δι'αινιγμάτων σημαίνουσαν, τινὰ δὲ καὶ φανεροῦσαν πρὸς ὠφέλειαν τῶν ἀπλουστέρων.

45

45. THAT column of truth, the Cappadocian Basil has said: the Knowledge which comes from men is strengthened by careful meditation and diligent exercise;

̈με´ Τῆς ἀλαθείας ὁ στύλος ὁ καππαδόκης Βασίλειος· τὴν μὲν ἀπὸ ἀνθρώπων φησίν, ἐπισυμβαίνουσαν γνῶσιν, προσεχὴς μελέτη καὶ γυμνασία κρατύνει·

however the [knowledge] that by God’s grace has come to be within us [is strengthened] by justice, by the refusal to indulge anger, and by compassion.

τὴν δὲ ἐκ Θεοῦ χάριτος ἐγγινομένην, δικαιοσύνη καὶ ἀοργησία καὶ ἔλεος·

The first [Knowledge] can be received by those still subject to passion;

καὶ τὴν μὲν προτέραν, δυνατὸν καὶ τοὺς ἐμπαθεῖς ὑποδέξασθαι·

the second [Knowledge] is received only by those [who have attained] apatheia - those who are also able at the time of prayer to contemplate the illuminating gentle radiance proper to their nous.

τῆς δὲ δευτέρας οἱ ἀπαθεῖς μόνοι εἰσὶ δεκτικοί· οἳ καὶ παρὰ τὸν καιρὸν τῆς προσευχῆς τὸ οἰκεῖον φέγγος τοῦ νοῦ περιλάμπον αὐτοὺς θεωροῦσιν

Prak 89; Gnost. 44. On the light of the nous and its possible origins: cf. KG 1.35, 1.74; 1.81, 2.29; 3.44, 3.52, 5.15; Sch.258 on Prov. 23.22 ; Prak. 64; Prayer 75; Thoughts/Peri.Log. 17, 39, 40, 42; Skem. 2, 4, 23, 25, 27; Letter 39.5; Antiret. 6.16.  Apatheia and illumination at prayer; Virgin 54; Prayer 68, 73, 74, 92, 146

46

46. THE holy luminary of Egypt, Athanasius, said: “Moses received the command to place the table standing towards the North. (cf. Ex 26.35)

̈μςʹ Τῶν Αἰγυπτίων ὁ ἅγιος φωστὴρ Ἀθανάσιος· τὴν τράπεζαν͵ φησί͵ Μωϋσῆς εἰς τὸ βόρειον μέρος στῆσαι προστάσσεται·

The gnostikoi must know which [temptation] blows against them: and they are to stand firm against every species of temptation, and with eager zeal feed those who appear.” (Sch.53 on Prov 4.27;  Prak.38; KG 4.23;  Letters 27, 28, 56)

γινωσκέτωσαν οἱ γνωστικοὶ τίς ὁ πνέων ἐστὶ κατ΄ αὐτῶν͵ καὶ πάντα πειρασμὸν γενναίως ὑπομενέτωσαν͵ καὶ μετὰ προθυμίας τοὺς προσιόντας τρεφέτωσαν.

47

47. IT was said by the angel of the church of Thumis, Serapion, that [:]

μζʹ  Ἔλεγεν ὁ τῆς Θμουϊτῶν ἐκκλησίας ἄγγελος Σαραπίων ὅτι

[1]  the nous is perfectly purified by drinking spiritual knowledge.

[2] Charity heals the burning parts of the irascible self [thumos]

ἀγάπη δὲ τὰ φλεγμαίνοντα μόρια τοῦ θυμοῦ θεραπεύει·

[3] The flux of evil desires [epithumia] is stanched by self-control.

Identical remedies for the three parts of the soul: KG 3.35. Cf. Prak 15; 38; 89; Ad Mon.119; KG 5.13, 5.32; Prak.38; Sch.104 on Prov 9.2

πονηρὰς δὲ ἐπιθυμίας ἐπιρρεούσας ἵστησιν ἐγκράτεια.

48

48. “EXERCISE yourself continuously in the logoi of providence and judgment,” said the great Knower and teacher Didymus, “and strive to remember their material [expressions]: for nearly all are brought to stumbling through this.

μη´ Τοὺς περὶ προνοίας καὶ κρίσεως κατὰ σαυτὸν ἀεὶ γύμναζε λόγους, φησὶν ὁ μέγας καὶ γκωστικὸς διδάσκαλος Δίδυμος, καὶ τούτων τὰς ὕλας διὰ μνήμης φέρειν πειράθητι· ἅπαντες γὰρ σχεδὸν ἐν τούτοις προσπταίουσι.

And you will discover the logoi of judgment in the diversity of bodies and worlds, and those of providence in the means by which we return from vice and ignorance to virtue and knowledge.”

Sch.2 on Prov.1.1;  Sch.8 on Ps.138.16;  KG 1.82; 2.18; 2.64; 6.57, 6.59.

Καὶ τοὺς μὲν περὶ κρίσεως λόγους ἐν τῇ διαφορᾷ τῶν σωμάτων καὶ τῶν κόσμων εὑρήσεις·̈ τοὺς δὲ περὶ προνοίας ἐν τοῖς τρόποις τοῖς ἀπὸ κακίας καὶ ἀγνωσίας ἐπὶ τὴν ἀρετὴν ἢ ἐπὶ τὴν γνῶσιν ἡμᾶς ἐπανάγουσι.

49

 49. THE goal of [:]

[1] the praktiké is to purify the intellect and to render it free of passions;

[2] that of the gnostiké is to reveal the truth hidden in all beings;

[3] but to distance the intellect from matter and to turn it towards the First Cause - this is a gift of theologiké.

Prak.1, Letter 8; KG 3.9

< Frb 553 > σκοπος της μεν πρακτικης τον νουν αποκαθαριζειν και των ͅ παθων ου δεκτικον καθισταναι,

της δε φυσιολογιας την αληθειαν αποφηναι την εν τοις πραγμασιν κρυπτην·

το δε αποστησαι τινα τον νουν παντων των γηινων και προς την κεφαλαιωδη απαντων επαναγειν γνωσιν χαρισμα εστι της θεου οψεως.

[Guil rtrv.190-191]̈ ... τὴν ἀλήθειαν κεκρυμμένην ἐν πᾶσι τοῖς γεγονόσιν . . . τὸ ἀφίστασθαι τὸν νοῦν ἀπὸ τῶν ὑλῶν καὶ τρέπεσθαι πρὸς . . .πρὸς τὴν πρώτην αἰτίαν . . . θεολογική [θεολογία]

50

50. GAZING fixedly upon the archetype, strive to engrave the images without neglecting anything that may effect the gaining [back] of the fallen-away. (Prak. 89;  KG 1.43)

νʹ Πρὸς τὸ ἀρχέτυπον βλέπων ἀεὶ πειρῶ γράφειν τὰς εἰκόνας μηδὲν παρεὶς τῶν συντελούντων πρὸς τὸ κερδᾶναι τὴν ἐκπεσοῦσαν.