34.1 * * which pure places and meadows received, <having> voices and certain visions of holy apparitions, but the person who has been precisely purified will be deemed worthy of all teaching and divine power. But I know that the mysteries of knowledge bring mockery to the many, and especially when not stitched together with sophistic trope, but to the few, like a light suddenly brought into some roofed-over banquet, it will startle them at first, then having grown accustomed and been nurtured and exercised in their reasoning, as if rejoicing and 35.2 exulting in pleasure * * the lord. For just as pleasure has as its essence the release from pain, so knowledge has the 35.3 removal of ignorance. For just as those who are soundly asleep think they are most awake, falling under the influence of clearer and undistracted dream-fantasies, so those who are most ignorant believe they know the most. 35.4 But blessed are those who are roused from this sleep and madness and who have looked up at the light and the truth.

36.1 It is necessary, therefore, equally for the one wishing to have an obedient student and

for the one who has mixed faith with longing to exercise and practice, each time examining for himself the truth of the theorems; 36.2 and when it seems to him to be well, then indeed also to submit to the inquiries of his neighbors; since even nestlings first try to fly by exercising their wings in the nest.

37.1 For gnostic virtue is everywhere beautiful and gentle and harmless and

painless and blessed and best prepared to commune with everything divine, and best with men, at once contemplative and practical, fashioning man into a divine image and making him a lover of beauty 37.2 through love; for the beautiful, as it is contemplated and understood there by wisdom, is here practiced through moderation and righteousness by means of faith, one having practiced in the flesh an angelic ministry, having consecrated the mind in the body as in a transparent and undefiled place.

38.1 But to Tatian, who says that "let there be light" is optative, it must be said:

if, then, while praying he knew the God who is above, how does he say, "I am God and besides me there is no other"? 38.2 He said that there are punishments for blasphemies, triflings, intemperate

39.1 words, being punished and disciplined by word; and he asserted that women are punished both for their hair and their adornment by the power set over these things, which also gave Samson power through his locks of hair, which punishes those who through the adornment of their hair are impelled to fornication. Just as they are made good by an emanation of good, so also they are made evil <by an emanation of evil>. Good is the judgment of God, both the separation of the faithful from the unfaithful and the preliminary judgment so that one might not fall into a greater judgment and the judgment which is chastisement. The scripture says that exposed infants are handed over to a guardian angel, by whom they are both educated and grow, "and they will be," it says, "as the faithful of a hundred years here."

41.2 Therefore Peter also says in the Apocalypse: "and a flash of fire leaping from

those infants and striking the eyes 41.3 of the women;" since the just man "shines forth like a spark through stubble and judges nations."

42.1 "With the holy you will be made holy." According to the praise of the holy ones your name has been glorified,

God being glorified according to our knowledge [both according to the knowledge and according to the inheritance]. so also "the Lord lives" and "the Lord is risen." "A people whom I did not know,

34.1 * * ἣν τόποι μὲν καθαροὶ καὶ λειμῶνες ἐδέξαντο, φωνὰς καί τινας ὄψεις ἁγίων φασμάτων <ἔχοντες>, ἄνθρωπος δὲ ὁ ἀκριβῶς κεκαθαρμένος ἅπας διδασκαλίας καὶ δυνάμεως θεϊκῆς καταξιωθήσεται. Οἶδα δὲ ἐγὼ ὅτι τὰ τῆς γνώσεως μυστήρια τοῖς μὲν πολλοῖς χλεύην φέρει καὶ μάλιστα μὴ κεκαττυμένα σοφιστικῇ τροπολογίᾳ, τοὺς δὲ ὀλίγους καθάπερ φῶς ἐπεισενεχθὲν ἐξαίφνης συμποσίῳ τινὶ συνηρεφεῖ ἐκπλήξει τὰ πρῶτα, ἔπειτα ἐθίσαντες καὶ συντραφέντες καὶ ἐγγυμνασάμενοι τῷ λογισμῷ ὡς ὑφ' ἡδονῆς εὐφραινόμενοι καὶ 35.2 ἀγαλλιώμενοι * * τὸν κύριον. ὡς γὰρ ἡδονὴ τὴν τῆς ἀλγη δόνος ἀπαλλαγὴν οὐσίαν ἔχει, οὕτως ἡ γνῶσις τῆς ἀγνοίας τὴν 35.3 ὑπεξαίρεσιν. ὡς γὰρ οἱ μάλιστα καθεύδοντες οἴονται μάλιστα ἐγρη γορέναι, ἐναργεστέραις ὑποπίπτοντες καὶ ἀπερισπάστοις ταῖς ὄναρ φαντασίαις, οὕτως οἱ μάλιστα ἀγνοοῦντες μάλιστα εἰδέναι νομίζουσι. 35.4 μακάριοι δὲ οἱ ἐξ ὕπνου τοῦδε καὶ τῆς παραφροσύνης ἀνεγειρόμενοι καὶ ἀναβλέψαντες τὸ φῶς καὶ τὴν ἀλήθειαν.

36.1 ∆εῖ τοίνυν ἐπ' ἴσης τῷ βουλομένῳ τὸ πειθόμενον ἔχειν τὸν μαθη τὴν καὶ

τῷ πόθῳ τὴν πίστιν ἐγκαταμίξαντα γυμνάζειν καὶ μελετᾶν, ἑκάστοτε πρὸς ἑαυτὸν τὴν τῶν θεωρημάτων ἀλήθειαν ἐξετάζοντα· 36.2 ἐπειδὰν δὲ εὖ ἔχειν αὐτῷ δοκῇ, τότε δὴ καὶ εἰς τὰς τῶν πέλας ζητή σεις καθιέναι· ἐπεὶ καὶ οἱ νεοττοὶ προαποπειρῶνται τοῦ πετάσαι ἐπὶ τῆς καλιᾶς γυμνάσαντες τὰ πτερά.

37.1 Ἡ γὰρ ἀρετὴ ἡ γνωστικὴ πανταχοῦ καλὸν καὶ πρᾶον καὶ ἀβλαβὲς καὶ

ἄλυπον καὶ μακάριον καὶ παρεσκευασμένον ἄριστα μὲν ὁμιλεῖν παντὶ τῷ θείῳ, ἄριστα δ' ἀνθρώποις, θεωρητικὸν ὁμοῦ καὶ πρακτι κόν, ἄγαλμα θεῖον τὸν ἄνθρωπον κατασκευάζουσα καὶ φιλόκαλον 37.2 ἀπεργαζομένη δι' ἀγάπης· τὸ γὰρ καλὸν ὡς ἐκεῖ σοφίᾳ θεωρητὸν καὶ νοητόν, ἐνταῦθα σωφροσύνῃ καὶ δικαιοσύνῃ διὰ πίστεως πρακτόν, ἐν σαρκὶ μελετήσαντος ἀγγελικὴν ὑπουργίαν, ὥσπερ ἐν τόπῳ διαφανεῖ καὶ ἀμιάντῳ τῷ σώματι τὸν νοῦν καθιερώσαντος.

38.1 Πρὸς δὲ Τατιανὸν λέγοντα εὐκτικὸν εἶναι τὸ "γενηθήτω φῶς" λεκτέον·

εἰ τοίνυν εὐχόμενος ᾔδει τὸν ὑπερκείμενον θεόν, πῶς λέγει "ἐγὼ θεὸς καὶ πλὴν ἐμοῦ ἄλλος οὐδείς"; 38.2 Εἶπε μὲν ὡς κολάσεις εἰσὶ βλασφημιῶν, φλυαρίας, ἀκολάστων

39.1 ῥημάτων, λόγῳ κολαζομένων καὶ παιδευομένων· ἔφασκεν δὲ καὶ διὰ τὰς

τρίχας κολάζεσθαι καὶ τὸν κόσμον τὰς γυναῖκας ὑπὸ δυνάμεως τῆς ἐπὶ τούτοις τεταγμένης, ἣ καὶ τῷ Σαμψὼν δύναμιν παρεῖχε ταῖς θριξίν, ἥτις κολάζει τὰς διὰ κόσμου τριχῶν ἐπὶ πορνείαν ὁρ μώσας. Καθάπερ ἀγαθοῦ ἀπορροίᾳ ἀγαθύνονται, οὕτως καὶ <κακοῦ> κακοῦνται. καλὴ ἡ κρίσις τοῦ θεοῦ, ἥ τε διάκρισις ἡ τῶν πιστῶν ἀπὸ τῶν ἀπίστων ἥ τε πρόκρισις ὑπὲρ τοῦ μὴ μείζονι περιπεσεῖν κρίσει ἥ τε κρίσις παίδευσις οὖσα. Ἡ γραφή φησι τὰ βρέφη τὰ ἐκτεθέντα τημελούχῳ παραδίδοσθαι ἀγγέλῳ, ὑφ' οὗ παιδεύεσθαί τε καὶ αὔξειν, "καὶ ἔσονται", φησίν, "ὡς οἱ ἑκατὸν ἐτῶν ἐνταῦθα πιστοί."

41.2 ∆ιὸ καὶ Πέτρος ἐν τῇ Ἀποκαλύφει φησί· "καὶ ἀστραπὴ πυρὸς πηδῶσα ἀπὸ

τῶν βρεφῶν ἐκείνων καὶ πλήσσουσα τοὺς ὀφθαλμοὺς 41.3 τῶν γυναικῶν·" ἐπεὶ ὁ δίκαιος "ὡς σπινθὴρ διὰ καλάμης ἐκλάμπει καὶ κρίνει ἔθνη."

42.1 "Μετὰ ὁσίου ὁσιωθήσῃ." κατὰ αἶνον ὁσίων δεδόξασται τὸ ὄνομά σου,

κατ' ἐπίγνωσιν ἡμῶν δοξαζομένου τοῦ θεοῦ [κατά τε τὴν ἐπί γνωσιν κατά τε τὴν κληρονομίαν]. οὕτω καὶ τὸ "ζῇ κύριος" καὶ τὸ "ἀνέστη κύριος". "Λαὸς ὃν οὐκ ἔγνων,