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1. I know your kindness, my Lord: that those who on account of the broadness of a separating distance are kept remote from one another (which habitually comes to pass through multiple and manifold causes) if they come to learn one another’s desires or hidden secrets, or if they wish to share with each other [things] that not just anyone ought to perceive, but rather (only) spirits accustomed to the possession (of these secrets) - this they do by means of written characters. And [although] far (from one another they are in this way brought) near: and [from] far away they see and are seen; remaining silent they speak and hear; and although perchance sleeping they are awake, for their desires are in fact fulfilled.  And [although] sick they are healthy; sitting, they walk.  And I would go so far as to say that even though dead, they live.  For written characters have the power to impart not only things present, but also things past and future.

1. οιδε η χρηστοτης σου κυριε οτι οι μακραν αλληλων οντες δια διαστημα διοριζον ο απο πολλων και ποικιλων αιτιων ειωθε γενεσθαι οταν ^[187ab] θελωσιν γιγνωσκειν η γνωριζειν την αντων προαιρεσιν και τα κρυπτα αντων μυστηρια αλληλοις α ου προσηκει παντα τινα αισθeaθαι αλλα νοας τοις αυτα χατεχονσι συγγενεις, δια γραμματων τουτο ποιουντες οι μαχραν εγγυς εισι και κεχωρισμενοι ορωσι τε και ορωνται και σιωπωντες λεγουσι και ακουουσι και κοιμωμενοι ει τυχοι γρηγορουσιν ως δη της αυτων προαιρεσεως εργωι απαρτιζομενης και νοσηλευοντες υγιαινουσι και καημενοι τρεχουσι λεγω δε και αποθανοντες αν ζωσιν οτι ου τα ενεστωτα μονον τα γραμματα οια τε εστι μηνυσαι αλλα και τα τε παρελθοντα και τα μελλοντα

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2. And this illustrates the [mutual] harmony of the senses; for as each manifests its own power it can [simultaneously] take the place of the other.  Thus [in writing] the hand takes the place of the tongue, and the eye takes the place of the ear.  And paper is the “earth’[so to speak] of the heart: it receives the [other’s] wishes sown into the furrows of its lines,  together with numerous additional forms of assistance, multiform meanings, differences, and the qualities found in these things, concerning which it is not yet time to speak in particular.

2. και εντανθα φαι­νεται η των αισθησεων συμφωνησις οπως μια εκαστη αυτων την αυτης δνναμιν αποδεικνυσι τε και τον της εταιρας τοπον εκπληροι, οτι αντι της γλωσσης η χειρ και αντι του ωτος ο οφθαλμος αντι δε της καρδιας γης ο χαρτης δι' ολκων των στιχων τας προαιρεσεις εν αυτηι εσπαρμενας (?) υποδεχομενος, μετα των λοιπων ^[187ba] αντιληψεων πολλων και πολυειδων, διακρισεων τε και δνναμεων α διεξιεναι νυν ου καιρος.

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3. And in this the one entrusted with the written characters rejoices.  I even say that the one who is not entrusted with them (when it is necessary) is helped by the one who has been entrusted with them.  This latter profits through seeing, the former through hearing.  The advantage of  hearing is, indeed, not as great and indispensible as that of seeing.  But you are well acquainted with these distinctions.

3. και εν τουτοις μεν ενφραινεται ο τα γραμματα . διδαχθεις λεγω δε οτι και ο απειρως εχων ωφελειται οπου αν αναγκη νπο του διδαχθεντος ουτος μεν απο οψεως κερδαινει εκεινος δε απ ακοης. η δε ακοης ωφελεια' ου μεγαλη και βεβαια ως της οψεως ' συ γαρ εν τοιανταις διακρισεσιν ει δεδοκιμασμενος.

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4.  In light of all this, who could possibly be in a position to properly praise the giver of all these gifts, demonstrating as they do above all else the potency, the wisdom, and the love of the giver? For it is clearly evident that he who is widely separated from his friend takes notice of his friend’s will by means of hand and quill and ink and paper, together with the other available materials.  On the other hand, one who is close by has need of none of these things: rather he requires either the mouth that word and breath wait upon and that serves ear and heart, or else [he needs] only hand and fingers, that serve eye and heart.  But observe that the true refreshment of him who is separated from his friend is imparted through vision; but for the one who is near, through hearing.

4. τις δε ικανος προσηκοντως δοξαζειν τον δοτην τουτον του δοματος ο υπερ το πληθος των αυτου χαρισματων μεγα νομιζω περισσοντως της τε σοφιας του δοντος και της αγαπης ισχυος δηλωτικον. εδοξε δη οτι ο του εταιρου μακραν απεχων δια χειρος και δακτυλου και καλαμου και μελανος και χαρτου ^[187bb] μετα των λοιπων επιτηδευματων της του εταιρου προαιρεδεως επαισθανεται ο δε εγγυς παντων τουτων ου χρηιζει αλλ' η στοματος δι' ου ο τε λογος και το πνευμα ομου υπουργουμενον υπουργει τωι τε οτι και τηι καρδιαι, η χειρος και δακτυλου μονον τωι τε οφθαλμωι και τηι καρδιαι υπηρετουντος. ορα οτι αναπαυσις βεβαια τωι του εταιρου μακραν οντι δι οyεως γινεται τωι δε εγγυς δι' ακοης.

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5. And all of this that takes place by means of written characters is moreover a symbol of what in reality comes to pass for those who are far from God.  Namely, what concerns those far from God on account of their detestable works, which have created a separation between them and their creator: so God has, on account of His love, through the mediation of created things, sent them as written characters by means of his potency and wisdom - that is through his Son and his Spirit - devised (a way) through which those (far from God) may perceive His love for them and be brought near to it [his love].

5. τα δε δια γραμματων παντα τυπος εστι των αληθειαι προς τοις απο θεου μακραν κατεργαζομενων' οι γαρ μακραν απο θεου δια τα εργα αυτων τα μυσαρα αναμεσον αυτων τε και του κτιστου χωρισαντα ... αυτος ο θεος δια την αγαπην αυτου εμορφωσε (?) μεσιτευοντα τα κτισματα ως γραμματα δια δυναμεως αυτου και σοφιας, ^[188aa] του δη υιον αυτου και του πνευματος, συνεστωτα και εμηχανησατο ινα αισθανομενοι τηι αυτου προς υτους αγαπηι

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6. And it is not only the love of God the Father that they perceive through created things, but also his potency and his wisdom.  That is, in the same way that one who reads the written characters perceives through their beauty the potency and insight of the hand and fingers that have written them, together with the intention(al design) of their author; in the same way one may by beholding the creation with understanding, perceive the hand and fingers of its creator, together with his intention(al design) - namely, love.

6. Προσαγωνται και ου μονον της θεου πατρος προς υτους αγαπης δια των κτισματων αισθανωνται αλλα και της τε δυναμεως αντου και σοφιας^· ωσπερ γαρ ο τα γραμματα ανα γιγνωσκων δια του αυτων καλλους της τε δυναμεως και επιστημης της χειρος και του δακτυλου αυτ" διαγραψαντων αισθανεται μετα της του συγγραyαντος προαιρεσεως ουτως ο εις τα κτiσματα αποβλεπων γνωστικωτερον της τε χειρος και του δακτυλου του κτισαντος επαισθανεται μετα της αυτου προαιρεσεως τουτεδτι της αγαπης αυτου.

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7. And if you now say to me: How is it possible to put hand and fingers in the place of potency and wisdom - that is to say in the place of the Son and the Spirit, then listen to the Spirit of God who says: “The right hand of the Lord has worked might, the right hand of the Lord has exalted me.” (Ps 117 15 f.)  And “Your right hand, Lord, is glorified in potency” (Ex 15:6) etc.  See, the right hand and potency signify the son.   And concerning the Spirit the Son himself says in his Gospel: “But if I cast out demons through the Spirit of God...” (Mt 12:28); while he says through another evangelist: “by the finger of God”. (Lk 11:20)  See, finger and wisdom signify the Spirit of God.  In short, it is apparent that hand and finger signify the potency and wisdom of God, that is the Son and the Spirit.

7. ει δε λεγεις μοι πως ενδεχεται χειρα και δακτυλον εν τοπωι δυναμεως και σοφιας τουτεστιν υιου και πνευματος κεισθαι ακουε το αγιον πνευμα λεγον δεξια κυριου εποιησεν δυναμιν δεξια κυριου υψωσεν με (ψ 117, 15 f.) και η δεξια σου κυριε ενδοξος δυναμει (?) κτλ' ιδου δεξια και δυναμις ο υιος. ^[188ab] περι δε του πνευματος αντος ο υιος εν τωι ευαγγελιωι λεγει ει δε εν πνευματι θεου εκβαλλω τα δαιμονια (Μt. 12, 28) εν δε ετερωι ευαγγελιωι λεγει εν δακτυλωι θεου, ιδου δακτυλος και σοφια το θε^ου πνευμα. και εδοξεν οτι χειρ και δακτνλος θεου δυναμις και σο φια θεου, τουτεστιν υιος και πνευμα θεου.

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8. This service is most certainly rendered by created beings towards those who are far from God, of whom one part delights in God through hearing, and the other through seeing.  Those who on account of their purity and their acceptable works are near to God’s will do not require the written characters, represented by created beings, to perceive through them the design and potency and wisdom of their creator: rather, they are waited upon by the very Logos and Spirit - that is by the hand and the finger (of God) without the mediation of any created being.

8. πασα δε η επιτηδευσις (διακονια) αυτη η δια κτισεων γινεται προς τους απο θεου μακραν ων οι μεν δι' οψεως αυτων ευφραινονται, οι δε αι' ακοης' οι δε δια την αντων καθαροτητα τε και ^[p.615] το των εργων δεκτον εγγυς θεου οντες τουτων των γραμματων δηλαδη των κτισεων ον χρηιζουσιν ωστε δι' αυτων του θεληματος και της δυναμεως και της σοφιας του κτιστου επαισθεσθαι αλλ' υπ' αυτου του λογου και του πνευματος η υπο χειρος και δακτυλου διακονουνται ουδενος των κτισματων μεσιτευοντος.

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9. It is the same with one who speaks: that is, the word is not heard without his breath (pneuma), nor can his will be recognized in his breath without his word; and the one who makes a sign cannot do so using a hand without fingers, or fingers without a hand; thus the Son of God, who is word and hand and potency, does nothing without the Spirit, who is wisdom and finger. For it is said, “By the word of the Lord the heavens were mande firm, and by the breath of his mouth all their potency”.  (Ps 32.6)  And “The heavens proclaim the glory of God, and the firmament makes known the work of his hands.” (Ps 18.2) And “I will see the heavens, the work of your finger.” (Ps 18.4).  Behold, Word and Spirit, and behold also hand and finger.

9. ωσπερ γαρ του λεγοντος ουκ ^[188ba] ακουεται ο λογος χωρις του πνευματος αυτου ουδε το πνευμα περι του θελη­ματος aυτου δηλοι χωρις του λογου και ο σημαινων ου σημαινει δακτυλωι χωρις της χειρος η χειρι χωρις του δακτυλου ουτως ο υιος του θεου ος εστι λογος και χειρ και δυναμις ου ποιει τι χωρις του πνευματος ο εστι σοφια και δακτυλος^. λεγει γαρ τωι λογωι του κυριου οι ουρανοι εστερεωθησαν και τωι πνευματι του στοματος αυτου πασα η δυναμις αυτων (ψ 32, 6) και οι ουρανοι διηγουνται κτλ (ψ 18, 2) και οτι οψομαι τους ουρανους εργα των δακτυλων σoυ (ψ 8,4) ιδου λογος και πνευμα και χειρ και δακτυλος.

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10. And do not ask “Why have you spoken of many fingers?  The Spirit is but one!  Do not listen to me, listen to Isaiah who says, “The spirit of wisdom and the spirit of insight,” etc (Is 11.2).  Shall we thus think of a multiplicity of Spirits?  After having heard him, listen now to Paul who says: “There are apportionments of the gifts of grace,  but the Spirit who accomplishes them is one and the same.” (1Cor 12.4)

10. και μη ερωτησον δια τι πολλους δακτυλους ειρηκας του πνευματος ενος ουτος ' μη μου ακουε αλλα Ησαιου λεγοντος πνευμα σοφιας και συνεσεως κτλ (Is. 11, 2)^. η γαρ πολλα ^[188bb] πνευματα προσηκει ημας απο τουτου μελεταν; εκεινου ηκουσας ακουε και Παυλου λεγοντος διαιρεσεις χαρισματων εισι το δε αυτο πνευμα (I Cor. 12, 4).

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11.  So then, instead of created beings that serve those far away, helping them recognize as far as possible and in the manner of letters [of the alphabet] the purpose, the potency and the wisdom of their creator; love and potency and wisdom themselves serve those who are close by.  For they are themselves a pure and rational and intelligible creation: they also clearly show forth in the manner of powerful capital letters the potency and wisdom of their creator.

11. και αντι των κτισματων διακονουντων τε και καθοσον δυνατον γνωρι ζοντων τοις μακραν εν ομοιωματι στοιχειων την τε προαιρεσιν και δυναμιν και σοφιαν του κτιστου αυτη η αγαπη και η δυναμις και η σοφια διακονουσι τοις εγγυς οι και αυτοι εισι κτισμα κaθapov και λογικον και νοερου ωσπερ στοιχεια δυνατα και αρχικα και αυτοι (φωτεινως) δηλαυγως δηλουντες περι της του κτιστου αυτων δυναμεως τε και σοφιας.

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12. And just as the potency and wisdom - that is the Son and the Spirit - are magnificent letters through which the love of the Father is recognized: so the rational beings are, as we have said, letters through which the potency and wisdom of the Father is recognized.  So then, the Son and the Spirit are the letters of the Father through whom he is recognized.  The rational creation, however, depicts the letters through which the Son and the Spirit are recognized, and this is on account of the “according to our image”.  (Gen 1.26)  The visible and corporeal creation itself depicts the letters of this intelligible and incorporeal creation in so far as the visible things are symbols of the invisible.

12. ωσπερ δε δυναμις καισo φια, ο δη υιος και το πνευμα, εισιν σημεια ενδοξα εν οις η του πατρος αγαπη εννοειται, ουτως και τα λογικα ως ειρηκαμεν σημεια της πατρος δυναμεως τε και σοφιας γνωριστικα. ο υιος και το πνευμα ^[189aa] σημεια του πατρος δι ων εννοειται, αι δε λογικαι κτισεις σημεια του τε υιου και του πνευ­ματος δηλωτικα, δια το κατ' εικονα ημετεραν (gen. 1, 26)' και σημειου αυτης της νοε­ρας και ασωματου κτισεως η αισθητη και ενσωματος εστιν ως των βλεπομενων τυπου οντων των ου βλεπομενων.

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13. We, who are a rational creation and who for a reason about which is is not yet necessary to speak were bound to this visible creation, must therefore take care that we comprehend and perceive through these visible things the invisible And this we will be unable to do if we refuse to recognize the full meaning of sensible things.

13. δει ουν ημας λογικην οντας κτισιν δι' ην νυν ου χρη ειπειν αιτιαν ταυτηι τιμορατηι εζενγμενονς κτισει φροντιζειν ωστε δια των βλεπο­μενων τουτων ανα βησομεθα και των ου βλεπομενων αισθησομεθα •

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14.  In the same way that the reality which is hidden in the written characters is withdrawn from those who do not understand how to read, no matter how intently they contemplate [the letters]; in the same way he is in want who is wanting in insights of this visible creation, as well as in the perception of that intelligible creation that is hidden within them, no matter how intently he contemplates this (visible creation).  In contrast to him is the one who on account of his eagerness and purity was initiated into them, who recognizes that they all tell forth (of these hidden realities).

14. τουτο δε ποιειν αδυνατως εχομεν ακμην του πασαν την των αισητων δυναμιν γιγνωσκειν υστερουντες. ωσπερ γαρ το εν τοις γραμμασι πραγμα κρυπτον απο των αναγιγνωσκειν ουκ επιστα­μενων ουτως ο υστερων της τουτων των βλεπομενων κτισεων συνεσεως της εκεινης της νοερας (νοητης ?) κτισεως εν αυταις αποκεκρυμμενης ^[189ab] αισησεως υστερει καιπερ εις αυτας αποβλεπων, υ δε δια την σπουδην αυτου και καθαροτητα αυτα μευυημενος γιγνωσκει οτι παντα περι αυτωυ δηλοι .

And when he has become aware of these, then he himself becomes acquainted with the potency and wisdom of his own constitution, and ceaselessly tells forth concerning the will of such unfathomable love, which fulfills itself in precisely this potency and wisdom.

τουτο δε αισθομενος και αυτος περι της δυναμεως τε και σοφιας του καλλους αυτου γνω.ριζει και αδιαλειπτως κηρυττει περι του θεληματος εκεινης της ακαταληπτου αγαπης δυναμει και σοφιαι εν αυτοις ενερ­γουμενης.

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15.  And I state clearly, that just as the body reveals through its deeds the soul dwelling within it, and the soul through its movements tells of the intellect which is its head; in the same way the intellect which is the “body” of the Spirit and the Logos reveals these, just as a body does for the soul dwelling within it.  And precisely this same “soul” (that is Spirit and Logos) of this intellect reveals their “intellect” which is the Father. 

15. και λεγω απλως οτι ωσπερ το σωμα δηλοι περι της εν αυτωι yυχης δια των πραξεων αυτου και αυτη η ψυχη κηρυττει περι του νοος ως αντης κεφαλης δια των κινησεων αυτης, ουτως και ο νους σωμα ων του τε πνευματος και του λογου ως σωμα περι τ υχης εν αυτωι ενοικουσης δηλοι περι αυτων και αυτη aυτη η ψυχη του νοος δηλοι περι του νοος αυτης του δη πατρος^·

And just as the intellect acts in the body through the mediation of the soul, in just the same way the Father acts through the mediation of his “soul” in his body, which is the intellect. 

και ωσπερ ο νους δια της ψυχης μεσιτευουσης ενεργει εν τωι σωματι ουτως και ο πατηρ δια της αυτου ψυχης ενεργει εν τωι σωματι αυτου, τωι ^[189ba] δη νοι.

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16.  The body containing the intellect does not recognize what the intellect does.  But the intellect which is the “body” of the “intellect” recognizes what its intellect is doing, what it has done, and what it will do.  For it alone of all created things and their hierarchies is the Father’s true image and a receptacle of knowledge of the Father;  the intellect “that is renewed in knowledge after the image of its Creator.” (Col 3.10)

16. το μεν σωμα του νοος αγνοει τι πραττει ο νους ο δε νους ο ων σωμα του νοος γιγνωσκει τι πραττει ο νους αυτου και τι επραξεν και τι πραττειν μελλει ως δη μονος πασων των κτισεων και των ταξεων αυτων αλη, .ινος αυτου ων εικων δεκτικος της του πατρος γνωσεως' ο γαρ νους ανακαινουμενος ^[p.617] εις επιγνωσιν κατ' εικονα του κτισαντος αυτον (Col. 3, 10).

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17.  And if such written characters that serve those far off are able to convey what has happened and what will happen, how much more do the Word and the Spirit know all and communicate it to the intellect - their “body”! 

17. και ει τα γραμματα τα τοις μακραν διακονουντα οια τε γνωρισαι τα τε πεπραγμενα και τα μελλοντα ποαωι μαλλον ο τε λογος και το πνευμα παν συνιασι και παντα γνωριζουσι τωι νοι αυτων δηλαδη τωι αωματι.

And I say in truth that I am acquainted in this context with many “doors” full of manifold distinctions, but I did not wish to write them down for you, since I cannot entrust to you paper and ink for this reason: on account of those who might chance upon this letter, and because this paper might fall into the hands of audacious powers.  And that is why  it is not possible to express our opinion on everything. 

και λεγω κατ' αληθεiαν οτι θυραι πολλαε ποικιλων dια­κρεαεων εμοι ενταυθα επετυχον και σημειωσαι σοι αυτα ουκ ηθελον . . . . ^[189bb] και οτε καταβιαζεται ο χαρτης υπο τολμηρων και δια τουτο ου δυναται παν τι πιστωΟθηναι (εγγνασθαε).

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18.  And just as it is apparent that there is something that it is impossible to communicate with paper and ink, in the same way there is a matter about which created things which are written characters for those far away are not in a position to share fully the will of their author - I will say [it is] His nature.  For they are not all his “likeness”.  The Logos and the Spirit, however, which are the letters of the Father, know all and share all.  For they are not created, but are rather “the very stamp and true reflection of the Father’s being”   (cf. Heb 1:3).

18. και ωσπερ εδοξεν οτι εατιν α ο τε χαρτης και το μελαν σαφηναι αδνναμει οντως ειη αν α αι κτισεις γραμματα δη ουσαι προς τους μακραν αδυναμουσι γνωρι­ζειν, παν το θελημα του γραφοντος αυτας, λεγω δε την φυσιν αντου, ως δη εικων αντον ουσαι ον πασαι . ο δε λογος και το πνευμα σημεια δη πατρος παν συνιασι και παν δηλουβι ως ουκ οντες κτισεις αλλ' εικων ακριβης και απαυγασμα αληθες της πατρος ουσιας.

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19.  But the intellect knows all, for it is revealed to him by the Logos and the Spirit, the All-knowing, whose true “image and likeness” he himself is: (Gen 1:26)  so it is with one near to his friend, who can know his whole will through his word and his breath.  And insofar as there is something which is not disclosed to him by the Logos and the Spirit, this is not because they were somehow incapable of communicating it to him, but rather because those who listen do not always apprehend everything. 

19. συνιησι δε και ο νους παντα ως νπο του λογου και του πνενματος παντα δη γιγνωσκοντων ων εατι και αντος εικων αληθινος και ομοiωμα μεμυημενος, ως και ο εγγυς του εταιρου παν το αντου θελημα δια ^[190aa]  λογου αντου και πνευματος γιγνωσκειν δυναται' και οπου εστιν τι ουκ αποκαλυπτομενον αυτρε νπο λογου και πνευματος, ον διοτι ουτοι γνωριζειν ουκ ισχ α» αλλ' οτι οι ακονοντες ου παν τι χωρουαιν •

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20.  The intellect is therefore by means of its “intellect” made capable of everything;  the soul, however, does not even recognize its own nature.  The soul, on the other hand, recognizes the nature of its body, even though it does not recognize its own nature.  If, however, it does know its own nature, then it is no longer soul, but rather intellect. 

20. ο νους δια τον αυτου νονν εις παν εκανονταε το δε σωμα ουδε την αυτον φυσιν γιγνωακει η δε ψυχη την μεν του σωματος αντης φυσιν γιγνωσκει την δε αντης ου . οταν δε την αυτης φυσιν γιγνωβκηι ουκετι εστι ψυχη αλλα νους.

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21.  And furthermore, the intellect does not perceive its own nature; this being rather through the Logos and the Spirit who are its “soul”.  And just as the nature of the body is not known, this being rather through the soul which dwells within it, the soul being known without its body; in the same way the Son and the Spirit are not known, this being rather through the intellect, that is their “body”.  The “soul” of the intellect always knows its “intellect”, even without its “body”, in that it is of the same substance as its “intellect”, that is the Father.

21. και ο νους της αυτου φνσεως ουχ επαισθανεται ει μη δια λογου τε και. πνευματος αντον οντων τβνχης. και ωσπερ η τον σωματος φυσις ουκ εννοειται ει μη δια της ψνχης εν αυται ενοικουαης ονδε αυτη η yνχη εννοειται χωρις του αντης σωματος, ουτως ονδε ο υιος και το πνευμα γεγνωσκονται ει μη δια νοος αυτων δη οντος σωματος • η δε τβνχη του νοος γιγνωσκει τον αντης νουν διαπανχος και χωρις του σωματος αντης ως την αυτην εχουσα φνσιν τωι νοι αντης τωι δη πατρι.

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22.  And just as there will come a time when these names and numbers will be removed from within the body and the soul and the nous because they will be elevated to the rank of the nous in accordance with [Christ’s prayer] “that they may be one [in us], as you and I are one” (Jn 17:21); even so there will come a time when the names and numbers will be removed from within the Father and His Son and His Spirit (on the one hand) and His rational creation (on the other), which truly is His “body”, in accordance with the (word): “So that God may be all in all.” (1Co 15:28)

[22.] και ωσπερ εσται οτε ταυτα τα ονοματα και οι αριθμοι εκ μεσου αρθησονται ^[190ab] του τε σωματος και της ψυχης και του νοος εν τωι αναγεοθαι εις το νοος αξιωμα (καταστασιν) δια το ινα εν ωσι καθως ημεις εν εσμεν (Jn.17,22), οντως εσται οτε ονοματα και αρεθμοι αρθησονται εκ μεσου του πατρος και του νιου αυτου και του πνευματος και της λογικης αυτον κτισεως ητις σωμα αυτον εστι, δια το ινα ηι ο θεος τα παντα εν πασι (1Cor. 15, 28).

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23. But do not imagine that because I said that the names and numbers will be withdrawn from within the rational creation and their creator, that the hypostases and the names of the Father and the Son and the Spirit will be blotted out!  Much more [rather] just as the nature of the intellect is  united with the nature of the Father since it is His “body”, so also will the names of the soul and the body be enfolded into the hypostases of the Son and the Spirit, and there will for ever remain one nature  - the three hypostases of God and His likenesses: as before the Incarnation, so after the Incarnation on account of the harmony of wills.  

23. αλλα μη οιου οτι ειρηκα ονοματα και αριθμους αρθηαεαθαι εκ μεσου της λογικης κτεσεως και του κτισαντος αυτον, ως και αντι" αι υποστασεις και τα ονοματα του τε πατρος και του νιου και τον πνευματος αφανιζονται' αλλα καθως η τον νοος φνσις ως σωματος οντος τηι του πατρος ενονται ουτως τα ονοματα της τρυχης και τον σωματος εν ταις υποατασεσε τον υιου και τον πνευματος καταπιεται και διαμενει απανστως μια φνσις τρεις υποστασεις του θεου και τον εικονος αυτου . . .

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24.  And on this account, namely, there are numbers among the body and the soul and the intellect: on account of the varieties of wills.  But every name will be taken away that has come upon the intellect secondarily on account of the “movement”.  But those many names will also be taken away by which God is named and that necessarily refer to  [Him] with respect to the diversity of the rational creation, whether this be in its original sense, in retrospect with regard to the economy of salvation, or in a metaphorical sense. As for example with regard to sinners, “judge”; to the lawless “avenger”; to the sick, “physician”; with regard to the dead, “awakener”, to enmity and death “destroyer” and “woe-bringer”, and so forth.  

24. ^[190ba] δια τουτο γαρ εισιν αριθμοι αναμεσον του σωματος και της τρνχης και τον νοος δια τας μεταβολας των θεληματων' αιρονται δε ονοματα και αριθμοι οι δια την xiv ηιυ νπειαηλθον επι τον νονν, αιρονται δε και τα πολλα ονοματα α ο θεος ωνομαβται και προσηγορευται κατ' αναγκην δια τας των λογικων μεταβολας ενεργικως και οικονομικως και μεταφορικως (τροπικως), ως δια τους ανομουντας κριτης και δια αμαρτωλους εκδικος και δια νοαηλενοντας ιατρος και προς νεκρονς ανεστων, δια εχθραν και αμαρτι.αν κτεινων και μετανοων μετα των εξης,

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25.  It is not as if all these distinctions will simply not continue: rather, they will pass away because that which necessitated them will not continue.  The names and hypostases of the Son and the Spirit, however, will not pass away for they have no beginning and will have no end.  And since they are not so named on account of a transitory reason, they also will not pass away.  Rather, from when and henceforth their origin continues so do they continue, and for as long as it continues.

25. ουχ ως αυτος ουκ εστι πασαε αυ-ται αι διακριαεις αλλα δια το τους τουτων χρηiζοντας ουκ ετι ειναι, τα δε ονοματα και αι υποστααεις (= προσωπα) τον τε υιου και του πνευματος ον παραγουσι ... ^[190bb]

This, however, is not the case with the rational creation, the origin of which is indeed the Father.  For he is [the origin] of this creation through grace; but he is the origin of the others [i.e. the Son and the Spirit] through the nature of his being.  

αλλ' αφ' οτε εστεν αντων η αιτια εισιν και μενουσιν εiς οτε εσται αλλ ου κατα την λογικην κτισιν ης και αυτης αιτια ο πατηρ· ταυτης μεν γαρ χαοιτι, ^[p.619] εκεινων δε φυσει της ουσιας.

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26. In what concerns the intellect there are as we said, it nature, its hypostasis, and its rank.  And once [long ago], since through its autonomous freedom it fell down from its first rank it was called “soul”, and as it slid down from there it was subsequently designated as “body”.  But someday body, soul, and intellect will [again] be one and the same, by means of the transformation of their wills. 

26. αυτου δε του νοος ως ειπομεν μια η φυσις και η υποστασις και το αξιωμα αυτου· εστιν δε οτε δια το αυτεξουσιον αυτου της πρωτης αυτου καταστασεως αποπεσων ωνομασθη ψυχη και παλιν κατολισθησας προσηγορευθη σωμα και εστιν οτε το αυτο σωμα και ιρυχη και νους δια . τας μεταβολας των αυτου προαιρεσεων .

And since there will someday come a time when its various wills and movements will pass away and it will rise up in its first creation,  its nature and its hypostasis and its name will again be one, which God knows.  And if it has arisen in its nature, then [it is true] of it alone of all beings that neither its place nor its name are known.  And it remains for the naked intellect alone to say which is its nature.

διοτι εσται οτε αι προαιρεσεις αυτου και κινησεις αι διαφοροι παραξουσι και εν τηι πρωτηι αυτου κτισει εστηξει. μια αυτου η υποστασις και το ονομα ο δη ο θεος οιδε· και οταν εν τηι φυσει αυτου υφιστηται εν εστι φησι παντων των οντων ου ουχ ο τοπος ουδε το ονομα γνωστον και νοος γυμνου δη παλιν εστιν  ^[191aa] ειπειν τις αυτου η φυσις.

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27.  Do not be amazed that I have said that the rational beings will, through their uniting with God the Father, become one nature with the three hypostases without any expansion or change.  If, then, this sensible sea that is one in its nature and its color and its taste  - if into it many rivers with various tastes are mixed not only is it itself untransformed by their multiplicity; rather, these (rivers) are completely and effortlessly transformed into its nature and color and taste - how much more will the intelligible, limitless, and unchangeable sea that is God the Father transform into His own nature and color and taste all the intellects that turn back to him, like tributary streams reaching the sea!  And from then on they will be one in His unity  without end and without distinction on account of their union and blending with Him.

27. μη θαυμαζε οτι ειπον ως εν τηι των λογικων μετα θεου πατρος ενωσει μια εισι φυσις εν τρισιν υποστασεσι ανεν προεσεως τινος και αλλοιωσεως ει γαρ η θαλασσα αυτη η αισθητη μια ουσα φυσει και χρωματι και γυσει πολλων ποταμων τα γευματα διαφορων επιμιγνυμενων ου μυνον αυτη προς τας εκεινων δια­φορας ου μετατιθεται αλλ' αυτους τελειως προς την αυτης φυσιν και χρωμα και γυσιν ευκοπως μεταλλοιοι ποσωι μαλλον η νοητη θαλασσα απεραντος και απαραλλακτος ο δη θεος πατηρ μεταναστρεφοντας προς αυτον τους νους ως χειμαρρους εις την θαλασσαν εις την αυτου φυσιν και χρωμα και. γευμα παντα ς τελειως μεταβαλει; εσονται δη απο του ου πολλα αλλ' εν τηι αυιόυ ενωβει απαυδτως και αδιαφορως δια την μετ' αυτον ενωσιν τε και συμμιξιν.

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28. But in the same way that the blending of tributaries in the sea entails no addition to its nature or change in its color, even so there comes to pass through the blending of the intellects with the Father no doubling of natures or quadrupling of hypostases.  Rather, just as the sea is one in its nature and color and taste both before and after the blending into it of the tributaries, just so is the divine nature one in the three hypostases of Father, Son, and Spirit both after the intellects are blended with it and before they are blended.

28. και ως εν ^[191ab] τηι των ποταμων τηι θαλασσηι συμμιξει ουχ ευρισκεται προσθεσις εν τηι φνβει αυτης η μεταλλοιωσις εν τωι χρωματι αυτης  και γενματι ουτως ουδε εν τηι μιξει των νοων μετα του πατρος γιγνεται δυας φυσεων η τετ ρας υποστασεων αλλα καως εν εστιν η θαλασαα τηι φνσει αυτης και τωι χρωματι και τωι γευματι προ του τους ποταμους αυτη' αναμιχηναι και μετα τουτο ουτως η θεια φυσις μια εστιν εν τρισιν υποστασεσιν πατρος και υιου και πνευματος και μετα το τους νους αυτη' συυιιιχθηναι ως και προ του ανακραθηναι.

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29.  Thus we see indeed that the tributaries, before the water of the sea came together in one place and the dry land became visible, were one in it.  But since they have separated from it they have become many and various, since each has been changed according to the taste of the land in which it found itself.  It was precisely thus with the intellects before sin accomplished a separation between them and God; like the land between the sea and the tributaries: [they were] one in Him without change.  But as their sin became notorious they separated themselves from Him and became alienated from Him and His taste and His color; for each one took on the flavor of the particular body with which it had been united.  But if the land were to be withdrawn from the middle, then sea and tributaries would [again] be unchangeably one.  In the same way if the sin [lying] between the intellects and God were to be erased, they would again be one and not many.

29. ορωμεν γαρ και προ του συναχθηναι τα υδατα της θαλασσης εις ενα τοπιfν ωστε το ξηρον φαν ηναι οτι και οι ποταμοι εν αυτηι εν ησαν μετα δε το χωρισθηναι αυτους αντης πολλοι και διαφοροι (εγενοντο) ως ενος εκαστου κατα το γευμα της χωρας εν ηι εγενετο μεταβαλλομενον . . . ^[191ba] προ του χωριζειν την αμαρτιaν αναμεσον των νοων τωι θεωι ως την γην αναυεσον θαλασσηc και ποταμων εν ησαν εν αυτωι ανευ μεταβολης της δε αμαρτιας αυτων γιγνωσκομενης εχωρισθσαν αυτου και ηλλοτριωθησαν αυτου τε και τον γευματος αυτου και του χρωματος εν τωι κτασθαι ενα εκαστον το ιδιον του σωματος ωι εζυγη γευμα  της δε γης εκ μεσου αρθεισης εν εσται η τε θαλασσα και οι ποταμοι απαραλλακτως οντως της αμαρτιας ανα μεσον νοων και θεου αρθεισης εν εισι και ου πολλοι.

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30.  Do not think that because I said that the rational beings had been in God beforehand like streams in the sea, that therefore they are also in their nature without beginning in Him!  Much more, rather, even if they are without beginning with Him in his wisdom and creative power - even then their creation certainly has a beginning.  But they do not have an end because of their union with Him Who has neither beginning nor end.

30. αλλα μη οιου διοτι ειρηχα οτι ως ποταμοι απαρχης εν τηι θαλασσηι ησαν οι λογικοι εν θεωι ως και ανα ρχοι μετ' αντου εισιν φυσει αυτων • αλλ' ει και εν τηι σοφιαι αυτου και δυναμει κτιστικηι μετ αυτου εισιν αναρχως της κτισεως αυτων εστιν αρχη. αλλα μη λογιζου αυτοις τελεντην ^[191bb] δια την ενωσιν αυτων μετα τουτου ου ουκ εστιν αρχη ουδε τελευτη.

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31. It was to all these things that my thoughts were drawn as I sought to comprehend the great gift of the written characters. And since a great ecstasy came over me and caused me to praise and render thanks to their giver, I also  wanted to record this for love of you, so that you, too, may weave the crown of ceaseless praise for Him to Whom that work of praise is due.  And let us implore Him to grant us that, just as he has in his mercy made us worthy to praise Him for these small things, so He would once more make us worthy by His grace to delight without end in his love, without the mediation of any of His creatures; rather only through the mediation of His Son and His Spirit; that we may sing praise to Him for all that He has made. Amen

31. - εις παντα ταυτα η διανοια μου ελκυση θελοντος το μεγα των γραμματων δομα κaταμανθaνειν και διοτι απο τουτων μεγαλη με κατειχεν εκστασις τε και προς επαινον και ευχαριστιαν επηγειρεν ηθελον και τηι σηι αγαπηι αυτα σημειωσαι ινα και συ στεφανον δοξης απαυστου πλεξηις τωι τα ενδοξα κατ' ιδιαν επιτηδευοντι και αναπειθωμεν αυτον ωσπερ τηι ευσπλαγχνιαι αυτου κατηξιωσεν ημας περι των μικρων τουτων αυτον επαινειν ινα παλιν τηι αυτου χαριτι ευδοκηι ημας ου τινος των κτισματων μεσιτενοντος αλλα του υιου αυτον και του ' πνευματος δια της αγαπης αντου ευφρανθηνaι απαυστως και δοξαζιομεν αυτον περι ων εκτισε παντων αμην.