he catches the fish, and as the earth is common, but one travels, another plows, another hunts, and someone else searches for metals, another builds, so also when the scripture is read, one is benefited in faith, another in character, and another is rid of superstition through the knowledge 28.2 of things. But the athlete, having recognized the Olympic stadium, strips for the teaching and contends and becomes victorious, having outwitted 28.3 and overcome the adversaries and those who run down the gnostic way. For knowledge is necessary both for the training of the soul and for gravity of character, making the faithful more worthy of respect and accurate observers of things. For as it is not possible to believe without instruction, so neither is it possible to apprehend without knowledge.

29.1 For <since there are> things useful and necessary for salvation, such as the Father and

the Son and the Holy Spirit, but also our own soul, it is entirely necessary that the account of them, which is gnostic, be both useful 29.2 and necessary. And for those who have taken on the charge of benefiting others, wide experience is useful, so as not to overlook anything of what seems to others to be necessarily and learnedly known. 29.3 And in another way the exposition of heterodox teaching also brings a joint exercise for an inquiring soul, and it keeps the disciple of the truth from being deceived, who has already practiced being sounded on all sides by the instruments of war.

30.1 Of the gnostic alone, just as they say that Crete is barren of

destructive beasts, his life is pure from every evil work and thought and word, not having any enemy at all, but also being beyond envy and hatred and all blasphemy and slander. And in his long life he is blessed not for living long, [being one] to whom it also befell through living well to become worthy of living forever. 31.2 He has grieved no one, except by chastening with the word those whose hearts are ulcerated, as with a saving honey, which is both sweet and stinging. So that more than all, the gnostic would keep what is fitting along with what is rational. 31.3 For when every passion has been circumcised and removed from the whole soul by the strongest power, having become pure and having been freed for adoption, for the rest of his time he lives and is with God.

32.1 Pythagoras thought that the one who gave names to things should be considered not only the most learned, but also the most ancient 32.2

of the wise. It is necessary, therefore, to investigate the scriptures accurately, since they are acknowledged to have been spoken in parables, and from the names to hunt for the opinions, which the Holy Spirit, holding concerning things, teaches, having impressed, so to speak, its own mind into the words, so that for us, being accurately examined, the names spoken in many senses may be unfolded, and what is hidden under many coverings, being felt for and 32.3 understood, may appear and shine forth. For just as lead, when rubbed, brings forth white from black, that is, white lead, so also knowledge, pouring down brightness and splendor upon things, would be the truly divine wisdom, the pure light, which illuminates the pure among men as the pupil of the eye for the sure sight and apprehension of the truth.

33.1 Therefore, having kindled from the beginning of that light out of the desire for

it, trying to be made as like <to it> as possible, 33.2 full of light, we become truly lights of Israel. For He called friends and brothers those who hold to the assimilation to the divine according to desire and pursuit.

ἀγρεύει τοὺς ἰχθῦς, καὶ ὡς ἡ γῆ κοινή, ἀλλ' ὃ μὲν ὁδεύει, ὃ δὲ ἀροῖ, θηρᾷ δὲ ἕτερος, καί τις ἄλλος μέταλλα ἐρευνᾷ, ὃ δὲ οἰκο δομεῖ, οὕτως καὶ τῆς γραφῆς ἀναγινωσκομένης ὃ μὲν εἰς πίστιν, ὃ δὲ εἰς ἦθος ὠφελεῖται, ἀφαιρεῖται δὲ ἄλλος δεισιδαιμονίαν διὰ τῆς ἐπιγνώσεως 28.2 τῶν πραγμάτων· ὁ δὲ ἀθλητής, γνωρίσας τὸ στάδιον τὸ Ὀλυμπιακόν, ἐπαποδύεται τῇ διδασκαλίᾳ καὶ ἀγωνίζεται καὶ νικηφόρος γίνεται, τοὺς ἀντιπάλους καὶ κατατρέχοντας τῆς γνωστικῆς ὁδοῦ παρακρουσά 28.3 μενος καὶ καταγωνισάμενος. ἀναγκαία γὰρ ἡ γνῶσις καὶ πρὸς ψυχῆς γυμνασίαν καὶ πρὸς σεμνότητα ἤθους, ἀξιεντρεπτοτέρους ποιοῦσα τοὺς πιστοὺς καὶ τῶν πραγμάτων ἀκριβεῖς θεατάς. ὡς γὰρ οὐκ ἔστι πιστεῦσαι ἄνευ κατηχήσεως, οὕτως οὐδὲ καταλαβέσθαι ἄνευ γνώσεως.

29.1 <Ὄν>των γὰρ εὐχρήστων καὶ ἀναγκαίων εἰς σωτηρίαν, οἷον πατρὸς καὶ

υἱοῦ καὶ ἁγίου πνεύματος, ἀλλὰ καὶ τῆς ἡμετέρας ψυχῆς, δεῖ πάντως καὶ τὸν περὶ αὐτῶν λόγον, ὅς ἐστι γνωστικός, εὔχρηστον 29.2 ὁμοῦ καὶ ἀναγκαῖον τυγχάνειν. τοῖς δὲ καὶ τὴν προστασίαν ἐπανῃ ρημένοις τοῦ ὠφελεῖν εὔχρηστος ἡ πολυπειρία πρὸς τὸ μὴ διαλαθεῖν τι τῶν δοκούντων παρ' ἄλλοις ἀναγκαίως καὶ πολυμαθῶς ἐπεγνῶσθαι. 29.3 φέρει δὲ καὶ ἄλλως συγγυμνασίαν ψυχῆς ζητητικῆς ἡ τῆς ἑτεροδόξου διδασκαλίας ἔκθεσις, καὶ ἀνεξαπάτητον τῆς ἀληθοῦς τηρεῖ τὸν μαθη τήν, περισαλπίζεσθαι πάντοθεν ἤδη προμεμελετηκότα τοῖς πολεμι κοῖς ὀργάνοις.

30.1 Τοῦ γνωστικοῦ μόνου, καθάπερ λέγουσι τὴν Κρήτην ἄγονον εἶναι

θηρίων ὀλεθρίων, ὁ βίος καθαρὸς ἀπὸ παντὸς πονηροῦ ἔργου τε καὶ νοήματος καὶ λόγου, οὐδὲ ἐχθρὸν ἔχοντος τὸ παράπαν, ἀλλὰ καὶ φθόνου καὶ μίσους καὶ βλασφημίας πάσης καὶ διαβολῆς ἐκτὸς ὄντος. Ἐν πολλῷ δὲ τῷ βίῳ μακαριστὸς οὐ διὰ τὸ μακρὸν [γενόμενος] ζῆν, ᾧ γε καὶ διὰ τὸ ζῆσαι εὖ ὑπῆρξεν ἀξίῳ τοῦ ζῆν ἀεὶ γενέσθαι. 31.2 οὐδένα λελύπηκεν, ὅτι μὴ τῷ λόγῳ παιδεύων τοὺς ἡλκωμένους τὴν καρδίαν, καθάπερ μέλιτι σωτηρίῳ, γλυκεῖ τε ὄντι καὶ δηκτικῷ. ὥστε παντὸς μᾶλλον ὁ γνωστικὸς τὸ πρέπον ἂν μετὰ τοῦ κατὰ λόγον 31.3 φυλάσσοι. τοῦ γὰρ ἐμπαθοῦς παντὸς περιτμηθέντος καὶ περιαι ρεθέντος ἁπάσης τῆς ψυχῆς τῷ κρατίστῳ, καθαρῷ γενομένῳ καὶ ἠλευθερωμένῳ εἰς υἱοθεσίαν, τοῦ λοιποῦ σύνεστίν τε καὶ βιοῖ.

32.1 Πυθαγόρας ἠξίου μὴ μόνον λογιώτατον, ἀλλὰ καὶ πρεσβύτατον 32.2

ἡγεῖσθαι τῶν σοφῶν τὸν θέμενον τὰ ὀνόματα τοῖς πράγμασι. δεῖ τοίνυν τὰς γραφὰς ἀκριβῶς διερευνωμένους, ἐπειδὴ ἐν παραβολαῖς εἰρῆσθαι ἀνωμολόγηνται, ἀπὸ τῶν ὀνομάτων θηρᾶσθαι τὰς δόξας, ἃς τὸ ἅγιον πνεῦμα περὶ τῶν πραγμάτων ἔχον, εἰς τὰς λέξεις ὡς εἰπεῖν τὴν αὑτοῦ διάνοιαν ἐκτυπωσάμενον, διδάσκει, ἵνα ἡμῖν ἀκρι βῶς ἐξεταζόμενα διαπτύσσηται μὲν τὰ ὀνόματα πολυσήμως εἰρημένα, τὸ δ' ἐγκεκρυμμένον ἐν πολλοῖς τοῖς σκέπουσι ψηλαφώμενον καὶ 32.3 καταμανθανόμενον ἐκφαίνηται καὶ ἀναλάμψῃ. [οὕτ]ὡς γὰρ καὶ ὁ μόλιβδος τοῖς τρίβουσιν ἐξανθεῖ λευκὸν ἐκ μέλανος, τὸ ψιμύθιον, οὕτως καὶ ἡ γνῶσις, φέγγος καὶ λαμπρότητα καταχέουσα τῶν πρα γμάτων, ἡ τῷ ὄντι θεία σοφία εἴη ἄν, τὸ φῶς τὸ εἰλικρινές, τὸ φωτίζον τοὺς καθαροὺς τῶν ἀνθρώπων ὡς κόρην ὀφθαλμοῦ εἰς ὄψιν καὶ κατάληψιν τῆς ἀληθείας βεβαίαν.

33.1 Ἀναψάμενοι τοίνυν τῆς ἀρχῆς τοῦ φωτὸς ἐκείνου ἐκ τοῦ πόθου τοῦ περὶ

αὐτὸ <αὐτῷ> ὡς ἔνι μάλιστα ἐξομοιοῦσθαι πειρώμενοι, 33.2 φωτὸς ἔμπλεοι, φῶτες Ἰσραηλῖται τῷ ὄντι γινόμεθα. φίλους γὰρ εἶπεν καὶ ἀδελφοὺς τοὺς ἐχομένους τῆς πρὸς τὸ θεῖον ἀφομοιώσεως κατὰ ἐπιθυμίαν καὶ δίωξιν.