“to Melania 1-21 - turmarion.files.wordpress.com · μυστηρια αλληλοις α ου...

THE GREAT LETTER (Letter 64)

ldquoto Melaniardquo sect 1-21

Monk writing Besancon BM-551 1372 f83

Translation by Luke Dysinger OSB (translation in public domain) Based on the Greek retroversion of Frankenberg and the German

translation of GBunge Syriac text with Greek retroversion by W Fankenberg Evagrius Ponticus Abhandlung der Koumlniglichen

Gesellschaft der Wisenschaften zu Goumlttingen Philologisch-Historische Klasse Neue Folge Band xiii no 2 (Berlin

1912) 613-619 617 amp 619

[p613] Παλν του αγιου ευαγριου επιστολη προς μελανιαν

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

anotherrsquos 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

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

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

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

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

ldquoearthrsquo[so to speak] of the heart it

receives the [otherrsquos] 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 φαι-

νεται 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

3 And in this the one entrusted with the

written characters rejoices I even say that

the one who is not entrusted with them

3 και εν τουτοις μεν

ενφραινεται ο τα

γραμματα διδαχθεις

λεγω δε οτι και ο

(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

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

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 friendrsquos 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

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

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

6 Προσαγωνται και ου

μονον της θεου πατρος

προς υτους αγαπης δια

των κτισματων

αισθανωνται αλλα και

της τε δυναμεως αντου

και σοφιαςmiddot ωσπερ γαρ

ο τα γραμματα ανα

γιγνωσκων δια του

αυτων καλλους της τε

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

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

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

ldquoThe right hand of the Lord has worked

might the right hand of the Lord has

exalted merdquo (Ps 117 15 f) And ldquoYour right

hand Lord is glorified in potencyrdquo (Ex 156)

etc See the right hand and potency

signify the son And concerning the

Spirit the Son himself says in his Gospel

ldquoBut if I cast out demons through the

Spirit of Godrdquo (Mt 1228) while he says

through another evangelist ldquoby the finger

of Godrdquo (Lk 1120) See finger and wisdom

signify the Spirit of God In short it is

apparent that hand and finger signify the

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

potency and wisdom of God that is the

Son and the Spirit

θεου πνευμα και εδοξεν

οτι χειρ και δακτνλος

θεου δυναμις και σο

φια θεου τουτεστιν

υιος και πνευμα θεου

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 Godrsquos 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 [p615] 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

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

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

nothing without the Spirit who is wisdom

and finger For it is said ldquoBy the word of

the Lord the heavens were mande firm

and by the breath of his mouth all their

potencyrdquo (Ps 326) And ldquoThe heavens

proclaim the glory of God and the

firmament makes known the work of his

handsrdquo (Ps 182) And ldquoI will see the

heavens the work of your fingerrdquo (Ps

184) Behold Word and Spirit and behold

also hand and finger

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 84) ιδου

λογος και πνευμα και χειρ

και δακτυλος

10 And do not ask ldquoWhy have you spoken

of many fingers The Spirit is but

one Do not listen to me listen to Isaiah

who says ldquoThe spirit of wisdom and the

spirit of insightrdquo etc (Is 112) Shall we thus

think of a multiplicity of Spirits After

having heard him listen now to Paul who

says ldquoThere are apportionments of the

gifts of grace but the Spirit who

accomplishes them is one and the samerdquo (1Cor 124)

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)

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

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

also clearly show forth in the manner of

powerful capital letters the potency and

wisdom of their creator

δηλουντες περι της του

κτιστου αυτων δυναμεως τε

και σοφιας

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 ldquoaccording to our

imagerdquo (Gen 126) 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 πνευ-

ματος 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

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 bull

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 γνωριζει και

αδιαλειπτως κηρυττει περι

του θεληματος εκεινης της

ακαταληπτου αγαπης

δυναμει και σοφιαι εν

αυτοις ενεργουμενης

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 ldquobodyrdquo of the Spirit and the

Logos reveals these just as a body does

for the soul dwelling within it And

precisely this same ldquosoulrdquo (that is Spirit

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

and Logos) of this intellect reveals their

ldquointellectrdquo which is the Father

του νοος αυτης του δη

πατροςmiddot

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 ldquosoulrdquo 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

16 The body containing the intellect does

not recognize what the intellect does But

the intellect which is the ldquobodyrdquo of the

ldquointellectrdquo 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 Fatherrsquos true image

and a receptacle of knowledge of the

Father the intellect ldquothat is renewed in

knowledge after the image of its Creatorrdquo (Col 310)

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 [p617] εις επιγνωσιν κατ

εικονα του κτισαντος

αυτον (Col 3 10)

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 ldquobodyrdquo

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 ldquodoorsrdquo full of

manifold distinctions but I did not wish

και λεγω κατ αληθεiαν οτι

θυραι πολλαε ποικιλων dια-

κρεαεων εμοι ενταυθα

επετυχον και σημειωσαι σοι

αυτα ουκ ηθελον [189bb]

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 οτε καταβιαζεται ο

χαρτης υπο τολμηρων και

δια τουτο ου δυναται παν τι

πιστωΟθηναι (εγγνασθαε)

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 ldquolikenessrdquo 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 ldquothe very stamp and true reflection

of the Fatherrsquos beingrdquo (cf Heb 13)

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

19 But the intellect knows all for it is

revealed to him by the Logos and the

Spirit the All-knowing whose true

ldquoimage and likenessrdquo he himself is (Gen

126) 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

19 συνιησι δε και ο

νους παντα ως νπο του


πνενματος παντα δη

γιγνωσκοντων ων εατι

και αντος εικων

αληθινος και ομοiωμα

μεμυημενος ως και ο

εγγυς του εταιρου παν

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

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 αraquo αλλ οτι οι

ακονοντες ου παν τι

χωρουαιν bull

20 The intellect is therefore by means of

its ldquointellectrdquo 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

21 And furthermore the intellect does

not perceive its own nature this being

rather through the Logos and the Spirit

who are its ldquosoulrdquo 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 ldquobodyrdquo The ldquosoulrdquo

of the intellect always knows its

ldquointellectrdquo even without its ldquobodyrdquo in

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 bull 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

that it is of the same substance as its

ldquointellectrdquo that is the Father

This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001

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 [Christrsquos prayer] ldquothat

they may be one [in us] as you and I are

onerdquo (Jn 1721) 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 ldquobodyrdquo in accordance with

the (word) ldquoSo that God may be all in

allrdquo (1Co 1528)

[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

(Jn1722) 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)

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 ldquobodyrdquo so

also will the names of the soul and the

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

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

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

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

ldquomovementrdquo 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 ldquojudgerdquo to the lawless

ldquoavengerrdquo to the sick ldquophysicianrdquo with

regard to the dead ldquoawakenerrdquo to enmity

and death ldquodestroyerrdquo and ldquowoe-bringerrdquo

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 αμαρτιαν κτεινων

και μετανοων μετα των

εξης

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 [ie 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 [p619] εκεινων δε

φυσει της ουσιας

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 ldquosoulrdquo and as it

slid down from there it was subsequently

designated as ldquobodyrdquo 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

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

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

distinction on account of their union and

blending with Him

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

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

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

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 bull

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

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

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

and His Spirit that we may sing praise to

Him for all that He has made Amen

αυτον επαινειν ινα

παλιν τηι αυτου χαριτι

ευδοκηι ημας ου τινος


μεσιτενοντος αλλα του

υιου αυτον και του

πνευματος δια της

αγαπης αντου

ευφρανθηνaι

απαυστως και

δοξαζιομεν αυτον περι

ων εκτισε παντων

αμην


32 Now listen as well to that which occasioned our letter to

your kindness and forgive the fact that we have lingered a

while on these matters becuse of their importance

I understand as you know O Lord that there are people who

assert (63b) that ldquoHabit is a second naturerdquo But it seems to me

that this assertion is not only unwise but that it reveals the lack

of culture and capacity for judgment of those who follow

it Your erudition knows well that just as it is difficult for a

camel to fly in the air like an eagle or for a fish to amuse itself

on dry land since they do not posses these capacities in their

natures together with many other things that are similar to this

example that could (only) with difficult come to pass - it is just

as difficult for something to change that which is in its nature

But as far as habit is concerned just as it is an easy thing for the

eagle to fly in the air if he wishes or to sit upon the ground if he

wishes and as it is an easy thing for the fish to undertake his

wandering in one river or another or from the river into the sea

or even from the sea into the river because it lies within his

nature in the same way it is an easy thing for everything that

develops one habit to be superseded by another habit For there

is space in the (individualrsquos) nature for both the one and the

other

33 Therefore what I want to say is as follows I am in the habit

of taking nourishment once a day And if I wish to reach out

beyond the (ordinary) exercise of this habit I can take

(nourishment) every two days But if on the contrary I wish to

act against this habit I could take nourishment twice a day Put

briefly as I said one habit can supersede another (64a) because

of a nature that can incline first in this direction then in

that However it is in accord with nature to always take

nourishment at a particular time But it is beyond nature to stop

eating altogether and it on the other hand is against nature to be

constantly gluttonous And so it is with all things similar to this

example

34 Therefore neither that which is beyond habit nor that which

is against habit resembles a miracle insofar as all this is inherent

within habit On the other hand that which is beyond nature or

is against nature does resemble a miracle After the miracle

however that goes beyond nature follows praise following that

which is against nature comes reproach

35 It is now worthwhile to bring to (our) awareness how many

natures there are how many their ranks are how many their

combinations and forms are how many the movements of each

of them are and what is opposed to them what these

movements and their opposites are which of these in their time

are naturally set in motion from within without external cause

and which of them even thought they are themselves found in

nature are multiplied by external causes which (of them) even

disturb and torment nature if it happens that the combination of

the elements warm and dry predominates and which do this

when it has to do with the combination of the elements warm

and wet which when it has to do with the combination of the

elements wet and cold and which with the

combination(64b) of the elements cold and dry which when it

has to do with the combination of all elements in equal weight

which are the (movements) in which it is possible that even

when they are set in motion do not succeed in coming to action

which are those that are not completed in action because nature

does not hold its ground (resist) whether there are some that

can be completely uprooted out of nature and if they are

uprooted whether others may be implanted instead of them

36 And if we have understood all that then we know what

accords with nature what transcends nature and what is against

nature In my opinion until one is aware of all these distinctions

he cannot be concerned with what transcends nature In fact I

assert that (this would be the case) even if the course of his life

accorded with nature Who indeed can abandon darkness if he

has not seen the light Or who leaves the husks if he has not

found bread (cf Lk 1516) Together with numerous other

examples of this sort

37 Therefore just as the report of blessed Moses provides

information concerning the visible creation - you are indeed

entrusted with the ordering of human beings - just so do we wish

to pray that with the help (65a) of God we may be in a position

to speak also about the visible body and its combinations and its

orders and its ways of behaving and its movements

38 Now then as far as the number of natures of creatures is

concerned it is widely known that there are only two the

sensible and the intelligible (nature) He Whom we must refrain

from approaching on account of His hiddenness and majesty is

perceived insofar as one is able and the possibility exists

through this sensible (nature) just as the soul [is perceived]

through the body

39 Let us therefore begin as we are capable of it with our

treatise on the body and its characteristics Your learning my

Lord knows that this sensible body was created out of four

sensible elements by the glorious praiseworthy wisdom of

God And since it has its [continuing] existence in them it also

has from them and through them its life and its death its health

and its sickness none of it apart from the foreknowledge of its

creator

40 Deriving from this come also as we said the various

movements in it which express these qualities Its qualities are

the following warmth and coldness dryness and wetness And

on this account it (65b) is not able to live in dryness without

moisture nor in warmth without coldness If therefore the

qualities are found to be in balance then it is healthy and its

movements are set in motion in an orderly fashion But if one of

these qualities attains a preponderance then it disturbs the whole

ordering From this proceeds an eager striving towards balance

of the qualities

41 Furthermore as far as the intelligible body is concerned its

ordering is as follows life and death health and sickness The

interrelationships between them are as follows standing and

sitting walking and lying remaining silent and speaking Its

movements in contrast are as follows hunger sleep appetite

anger fear worry hatred indolence agitation cunning cruelty

arrogance melancholy sorrow malice In opposition to these

impulses are satiety wakefulness aversion peacefulness

courage delight love eagerness rest innocence gentleness

humility joyfulness consolation kindness Its senses are the

following vision hearing smell taste touch

All this(66a) as well as similar [traits] not mentioned here we

have in common with the animals For everything the animals

and beasts posses the body (also) possesses

42 It is clearly impossible for all of these [movements] to

appear in the body constantly and simultaneously More

commonly if one of them stirs in its time stimulated by some

cause from within or from without it actually [drives] out the

movement that is opposed to it - although this remains present

in the body as a possibility since it will appear in its time Thus

if hunger is present satiety is absent if sleep then wakefulness

if sorrow and anxiety then joy and courage together with the

other comparable (opposites)

43 However you must know that the opposing (movements) are

not completely separate For out of satety arises hunger and out

of joy worry For without these the body cannot continue but it

does not require them all in the same way a every moment For

[the body] cannot constantly sleep nor remain constantly

wakeful neither can it constantly take nourishment nor remain

constantly without nourishment

44 And thus it is with all movements and their opposites that we

have tallied according to the three (66b) orderings and six ways

of relating discussed above as I would say according to life and

health and sickness With regard to the state of wakefulness and

sleep and those (movements) associated with the state of

wakefulness and health - these are absent from sleep and

sickness if not all and completely For we see that during sleep

eating the countenance das Gesicht - vision the capacity to

make distinctions wrath sorrow and joy that in reality remain

are inactive together with other similar impulses

45 During an illness not all of these remain inactive as they do

during sleep rather the extent and severity (of the illness) brings

the movements to a standstill All (movements) on the other

hand health and the state of wakefulness even if they do not all

act in the same way Breathing is always present during both

wakefulness and sleep in both sickness and health along with

all the movements of the body for it is (the bodyrsquos) life And

just as breathing is with all is found among all and

accompanies everything so death is foreign to all (movements)

and causes them all to cease

46 It is nonetheless possible as is said that the soul because of

the bodyrsquos subjection to it is in a position (67a) to do anything

like God because it is His ldquoimagerdquo so that we even during the

bodyrsquos lifetime may renounce some of these movements that

we named And as furthermore some people assert if they were

found to be completely like God they would be in a position

just as [when] they were created to renounce all movements of

the body However after they abandoned being in Godrsquos image

and of their own free came to be in the image of the

beasts (compare Ps 48 1321 Rom 123) they have been

subjected to all the bodily movements they have in common

with savages and their relations the beasts For it is not possible

for the soul finding itself in its deeds to be in contradiction to its

nature (to be in a position) to renounce the body in its

movements [thus] transcending its nature

And just as fire does not puts out fire nor water dry out water

even so the soul which through its actions finds itself in a body

is not able either to free the body from what is proper to it nor

even to bestow upon it what is not proper to it Pride namely

and vainglory and envy are not proper to it

47 Now if the movements of the body are moved according to

nature and in an orderly way then this signifies a certain small

partial health of the soul If however they are absent then this

is a sign of (67b) perfection Therefore we do not praise the

body for of itself it can do nothing marvellous that is it cannot

succeed in somehow rising above its nature - but rather [we

praise] the [321] soul However the soul too is not particularly

worthy of praise since it has done nothing particularly worthy

of admiration For even if it had raised up the body above its

nature it would nevertheless remain in its own nature And

what happens in accordance with nature is worthy of neither

praise nor admiration

48 And this is not (only) my own (opinion) but (also) that of the

soulrsquos Creator Himself For since he knew what the soul is in a

position to do he said ldquoWhen you have done all this then say

We are only useless servants we have only done what we were

asignedrdquo And it is evident that the Master of the servants

commands of him nothing apart from that of which he knows

which he is able to do

49 And furthermore (the soul) deserves no praise insofar as it

has not in and of itself raised itself up through its own nature

Instead in the same way that the body ascends of its own nature

through the health and power of the soul just so the soul also

ascends through the power and the wisdom of God to his

(Godrsquos) nature

50 Worthy of great admiration in contrast is the Almightyrsquos

economy of salvation which itself served all things that are

worthy of admiration I mean those which accord with nature

(f68a) those contrary to nature and those transcending

nature If in contrast the human being is discovered to be

contrary to nature then it is a miracle and a (matter for)

reproach but if according to his nature there (exists) neither (a

reason) for praise nor for reprimand He is unable however to

do anything transcending his nature Thus he is worthy neither

of admiration nor of praise instead (one can only say) that

[p322] he is beyond reproach Because no matter howmany

virtues as we are able to effect we are nevertheless acting up to

that point (only) in accordance with nature

51 However just as the body is not able to remain alive without

nourishment it is also the same for the soul without

virtues And just as a single dayrsquos nourishment does not suffice

for the rest of onersquos days likewise the virtues accomplished on

this day will not be enough to keep us alive And if this sensible

and limited flesh daily requires its corresponding nourishment

how much more does the soul which is not limited by human

beings require a nourishment without limits

52 And what I say is that the virtues are required after the

fashion of bodily food by the soul and that they are even more

essential for it than breath is for the body For without

nourishment it is possible for the body to survive for (several)

(68b) days but without breath in contrast not even for an hour

53 I plead therefore that it not be inimical to us to practice the

virtues and that we we not rely on that which was [previously]

done and give up on their practice because we imagine that what

is past suffices And we also should build up neither with God

nor man a [sense of entitlement for services] for the (virtues)

we have practiced or will practice just as it it is not suitable for

us regarding the food which our body takes to itself to build up

with someone a [sense of entitlement for services] for we eat

Finally all we do happens for the sake of our subsistence and

therefore we are not worthy of the price Because if we do it

then it is to our advantage if however we do not do it it is to

[p323] our harm

God on the other hand does everything - acting in accordance

with nature and transcending nature and contrary to nature - not

for His sake but for ours For he does not need these things and

therefore he is in [all] of them worthy of the price and it is

impossible for Him to be praised by all the rational beings as is

his due

54 For all He has done is as we said in accordance with nature

and against nature and transcending nature That is in

accordance with and contrary to His own nature but

transcending our own nature If indeed the human being is not in

a position to do something well beyond his (69a) nature but

effects all the virtues in accordance with nature how much more

is He the sum all Good able to effect nothing[ against] his

nature

55 Three things there are which indeed do not exist in

God First (there is) no defect in His will second (no defect) in

his creative-power and third (no defect) in his actions For he

wills the death of no one and he is able to create no other entity

equal to Himself and without beginning and he commits no sin

and there is nothing that happens which transcends His nature

56 In accordance with His nature namely was this good that

when we did not exist and he did not need us he graciously

created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords

with his nature and is particularly His own But against his

nature [and in accord with His nature] is the fact that he

descended and endured all that we had acquired since we had

stepped out of our nature that is everything from conception to

death [p324]

Indeed he did not come as one who had done something worthy

of this punishment but rather for the sake of his natural love in

order to free us from the curse and from everything that

followed from it which we on account of our trangression had

received He however took on these (consequences) without

transgression and (so) was able to erase them for us

57 It is surely against nature that God was born of a

woman But God on account of his love for us and without his

nature being bound or enslaved by one of the commandments

was born of a woman because (such) was His pleasure without

his destroying what he was in order to free us from the

conception and birth of the curse and sin and to bear us again by

means of a birth of blessing and justice

58 We came indeed to this conception and birth fixed under the

curse since of our own free will we had corrupted our

nature He however since He is what He is in his mercy has

taken [up]on Himself with birth all that follows birth up to death

- things which are not only contrary to His own nature but

concerning which I say that they are also against our proper

nature - in order to free us who voluntarily fell into these things

by commiting sin from that which he without sin voluntarily

took upon Himself For we were not able by ourselves to ascend

[seleq]above them Therefore because we committed the sin we

have fallen into these (things) But He has not only not

remained in these things but he has facilitated our ascent [seleq]

because He as we said descended [nechet] to them in his love

without sin

59 It certainly transcends nature that a human being should be

born of a virgin without (marital) intercourse whereby the

virginity of his mother was retained And it furthermore

transcends human nature that a man should die of his own will

and after his death arise of his own will unharmed and without

external assistance God however Who loves human beings

became human and was willingly born without (marital)

intercourse and he died because he wanted it (so) and is of

own will arisen unharmed Because ldquohis right has saved him and

his holy arm - that God who became a human being while

remaining at the same time God

60 He namely the leaven of the deity who in his mercy has

concealed Himself in the unleavened dough of mankind has

(yet) not only not spoiled his nature and his taste and his power

but thoroughly leavened the whole mass of dough with all that is

his Admittedly for a short time the leaven too which was

hidden in the dough is considered to be unleavened But after a

certain time not only is the whole lump of dough considered to

be leavened - it is so (also) in reality

61 Likewise it was also assumed of Our Lord in our own time

and in our world and at our level that he was (merely) a human

being But in His own time and in His world and in His

kingdom not only is the human being assumed to be God rather

He is that (also) in reality And just as in this world a thing

cannot be two God and a human being bur one God on

account of Himself and the same human being on account of us

even so there do not also happen to be two God and the human

being (f70b) but rather one God therefore because he is God [p326]

and the Human God on Godrsquos account who became

human Thus in the same way as this one [became] human for

their sake so also those on His account [become] God

62 Now when God became man he annihilated none of his

natural attributes A human being on the other hand remains

continuously neither in all his natural faculties nor in that which

transcends his nature rather he destroyed what he had actually

been as a human being For it is characteristic of his nature that

as a human being he was created ldquoaccording to the image of

Godrdquo But it lies beyond [transcending] his nature that ldquowe

become like himrdquo and in fact also in the (text) ldquoI have come

so that they might have life and have it in abundancerdquo as also

in that other (text) ldquoI was placed over my kingdom and even

greater honor was added for merdquo

63 And in truth as the prophet beheld all that was to come to

pass he was amazed and called him ldquomore wonderfulrdquo who

accomplished all this out of his love for the rational beings And

right worthy of astonishment and praise [71a] is this miracle An

inexpressible miracle it is namely that the nature of the rational

beings which on account of their created state and the start of

their existence and because of the ldquomovementrdquo of their wills

became estranged from the divine nature (which is without

beginning the creator of all things and immutable) - [their

nature] united with the nature of their creator and through his

mercy are to become one with him in all without end

64 I however confess to your love that just as astonishment

seized the prophet as he beheld these things and he exclaimed ldquo

O More wonderfulrdquo likewise astonishment has siezed me

concerning all I have encountered on the way on which I had

embarked [327] and I was prevented from the intention with which

I had begun because I was held fast by the mighty chain of the

love for these things which against my expectation I

encountered And (so) I stood kept from the full completion of

my beginning

65 I claim nevertheless that perhaps even this ldquobeginningrdquo

came about precisely as a result of this ldquoendrdquo Indeed just as

the course of one who desires to stand at the ldquoendrdquo of all streams

ends at the sea even so one who desires to stand at the power of

each creature ends at the ldquorichly-varied wisdomrdquo which has

created it

66 And just as one who stands at the shore of the sea is seized

by astonishment at its limitlessness and its taste (71b) and its color

and all that is proper to it and furthermore how the rivers

streams and brooks which plunge into the (sea) themselves

become in it limitless and undivided because they all acquire

what belongs to it even so remains the one who considers this

ldquoendrdquo of all insights in great astonishment and admiration

because he sees that [all] these distinctions of various

knowledges themselves blend into an essential and single

knowledge and that all those [knowledges] and these become

one without end

67 Since we have thus abandoned [our attempt] to bring that

first intention to completion because we were suddenly

confronted with that beloved ldquoendrdquo behold thus is it stored up

for you and for me and for anyone who wishes it in the great

treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of

Christrdquo on which John reclined at the Last Supper [328] and

searched to know [lit ldquoresearchedrdquo] concerning the traitor He

obtained knowledge at this Last Supper Therefore without the

ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo

are not recognized Take care however that as soon as he is

recognized he is also expelled and that stillness enters

68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can

bring forth not only what it has received but rather ldquothirty-

sixty- and a hundred-foldrdquo

(72a) likewise also in your skillful mind that ldquoseedrdquo which was

cast into it should not remain alone rather you must be

assiduous so that what was sown in you may bring forth many

times doubled so that the ldquolandlordrdquo rejoices over it and always

entrusts to you his ldquoseedrdquo and the earth becomes blessed and

many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the

ldquoearthrdquo and all who are fed glorification and prise arises to that

ldquoOver-landlordrdquo to whom belong all seeds of benediction in

eternity Amen


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

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

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

ldquoearthrsquo[so to speak] of the heart it

receives the [otherrsquos] 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 φαι-

νεται 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

3 And in this the one entrusted with the

written characters rejoices I even say that

the one who is not entrusted with them

3 και εν τουτοις μεν

ενφραινεται ο τα

γραμματα διδαχθεις

λεγω δε οτι και ο








distinctions































through hearing



















































[his love]













εμορφωσε ()











αγαπηι
























love









αποβλεπων




κτισαντος




αυτου











































Son and the Spirit




















8 πασα δε η























































































































και σοφιας
















































things


















































potency and wisdom



































πατροςmiddot





is the intellect
















































τωι αωματι
















everything












































































































































allrdquo (1Co 1528)















































wills






























and so forth




























εξης





























being

















of their wills






















































































blending with Him














συμμιξιν
































































one and not many













εγενετο


























πολλοι





























τελευτη




































ωσπερ τηι


















αμην























other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen









distinctions































through hearing



















































[his love]













εμορφωσε ()











αγαπηι
























love









αποβλεπων




κτισαντος




αυτου











































Son and the Spirit




















8 πασα δε η























































































































και σοφιας
















































things


















































potency and wisdom



































πατροςmiddot





is the intellect
















































τωι αωματι
















everything












































































































































allrdquo (1Co 1528)















































wills






























and so forth




























εξης





























being

















of their wills






















































































blending with Him














συμμιξιν
































































one and not many













εγενετο


























πολλοι





























τελευτη




































ωσπερ τηι


















αμην























other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen























[his love]













εμορφωσε ()











αγαπηι
























love









αποβλεπων




κτισαντος




αυτου











































Son and the Spirit




















8 πασα δε η























































































































και σοφιας
















































things


















































potency and wisdom



































πατροςmiddot





is the intellect
















































τωι αωματι
















everything












































































































































allrdquo (1Co 1528)















































wills






























and so forth




























εξης





























being

















of their wills






















































































blending with Him














συμμιξιν
































































one and not many













εγενετο


























πολλοι





























τελευτη




































ωσπερ τηι


















αμην























other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen








love









αποβλεπων




κτισαντος




αυτου











































Son and the Spirit




















8 πασα δε η























































































































και σοφιας
















































things


















































potency and wisdom



































πατροςmiddot





is the intellect
















































τωι αωματι
















everything












































































































































allrdquo (1Co 1528)















































wills






























and so forth




























εξης





























being

















of their wills






















































































blending with Him














συμμιξιν
































































one and not many













εγενετο


























πολλοι





























τελευτη




































ωσπερ τηι


















αμην























other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen



Son and the Spirit




















8 πασα δε η























































































































και σοφιας
















































things


















































potency and wisdom



































πατροςmiddot





is the intellect
















































τωι αωματι
















everything












































































































































allrdquo (1Co 1528)















































wills






























and so forth




























εξης





























being

















of their wills






















































































blending with Him














συμμιξιν
































































one and not many













εγενετο


























πολλοι





























τελευτη




































ωσπερ τηι


















αμην























other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen












































































και σοφιας
















































things


















































potency and wisdom



































πατροςmiddot





is the intellect
















































τωι αωματι
















everything












































































































































allrdquo (1Co 1528)















































wills






























and so forth




























εξης





























being

















of their wills






















































































blending with Him














συμμιξιν
































































one and not many













εγενετο


























πολλοι





























τελευτη




































ωσπερ τηι


















αμην























other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen











































potency and wisdom



































πατροςmiddot





is the intellect
















































τωι αωματι
















everything












































































































































allrdquo (1Co 1528)















































wills






























and so forth




























εξης





























being

















of their wills






















































































blending with Him














συμμιξιν
































































one and not many













εγενετο


























πολλοι





























τελευτη




































ωσπερ τηι


















αμην























other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen





πατροςmiddot





is the intellect
















































τωι αωματι
















everything












































































































































allrdquo (1Co 1528)















































wills






























and so forth




























εξης





























being

















of their wills






















































































blending with Him














συμμιξιν
































































one and not many













εγενετο


























πολλοι





























τελευτη




































ωσπερ τηι


















αμην























other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen









everything












































































































































allrdquo (1Co 1528)















































wills






























and so forth




























εξης





























being

















of their wills






















































































blending with Him














συμμιξιν
































































one and not many













εγενετο


























πολλοι





























τελευτη




































ωσπερ τηι


















αμην























other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen























































































allrdquo (1Co 1528)















































wills






























and so forth




























εξης





























being

















of their wills






















































































blending with Him














συμμιξιν
































































one and not many













εγενετο


























πολλοι





























τελευτη




































ωσπερ τηι


















αμην























other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen








wills






























and so forth




























εξης





























being

















of their wills






















































































blending with Him














συμμιξιν
































































one and not many













εγενετο


























πολλοι





























τελευτη




































ωσπερ τηι


















αμην























other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen






























being

















of their wills






















































































blending with Him














συμμιξιν
































































one and not many













εγενετο


























πολλοι





























τελευτη




































ωσπερ τηι


















αμην























other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen









































































blending with Him














συμμιξιν
































































one and not many













εγενετο


























πολλοι





























τελευτη




































ωσπερ τηι


















αμην























other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen


























one and not many













εγενετο


























πολλοι





























τελευτη




































ωσπερ τηι


















αμην























other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen






























τελευτη




































ωσπερ τηι


















αμην























other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen
















αμην























other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen






other












example

















































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen





































through the body








creator










of the qualities































































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen



























































































(Godrsquos) nature






































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen







































[p323] our harm






his due








nature














death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen







death [p324]



























without sin






























































my beginning






created it











one without end























eternity Amen




without sin






























































my beginning






created it











one without end























eternity Amen




































my beginning






created it











one without end























eternity Amen

















eternity Amen


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