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things contemplated in substance in the mind and in words it formed, then, being shaped by matter, it made them into images; and this is called a mere concept. Union happens in different ways; for it happens either by mixture as in the case of different flours being mixed and blended, -or by soldering as in the case of bronze and lead, -or by fitting together as in the case of stones and woods, -or by fusion as in the case of molten and metallic things, molten things being wax and pitch and such like, and metallic things being gold and silver and such like, -or by blending as in the case of liquids, for example wine and water, wine and honey. -But the union by composition is the interpenetration of the parts into one another without obliteration, as is the case with the soul and the body, which union some have called a co-mixture or a growing together. But it must be known that some of the fathers did not accept the term of mixture for the mystery of Christ, but all accepted the union by composition. And this is the hypostatic union, the one by composition. Hypostatic, therefore, is a thing subsisting from different natures. And again, hypostatic is that which is from two things, but in one person. And further, hypostatic union is a nature that runs to another hypostasis. And mixture is a juxtaposition of bodies, an interpenetration of qualities. And again, mixture is a concurrence of substances different from each other and an interjection of the qualities about them. Mixture is a conjunction of bodies mixing their qualities in each other. There is also union by juxtaposition; and it is like that by fitting together. Again, a union is called personal, when someone, assuming the person of another, makes speeches on his behalf in his place, and a relative union, as of a friend to a friend. But Nestorius devises other unions, I mean according to worth and equality of honor and identity of will and good pleasure and homonymy. But one must know that in the hypostatic union the intelligible things are also united to those able to receive them, so that the things that have been destroyed together and are united remain unconfused and incorruptible and unchangeable, like things set beside them; for such is the nature of intelligible things. 66 There are six definitions of philosophy. 1. Philosophy is the knowledge of things that are, insofar as they are, that is, of their nature. 2. Philosophy is the knowledge of things both divine and human. 3. Philosophy is the practice of death, both the voluntary and the natural. 4. Philosophy is assimilation to God, as far as is possible for man; and we are assimilated to God according to what is just and holy and good. Just, then, is that which is distributive of the equal, that is, neither to do wrong nor to be wronged nor to show partiality in judgment, but to render to each according to his works, and holy is that which is above the just, that is, the good, to endure being wronged and to forgive those who do wrong and rather to do good to them. 5. Philosophy is the art of arts and the science of sciences; for philosophy is the beginning of every art, for through it every art has been discovered. 6. Philosophy is the love of wisdom; and true wisdom is God. Therefore the love for God, this is true philosophy. And philosophy is divided into the theoretical and the practical; the theoretical into the theological, the mathematical, the physiological; the mathematical into the arithmetical, the musical, the geometrical, the astronomical; and the practical into the ethical, the economical, the political. The theoretical, therefore, is to understand both the incorporeal and the immaterial, that is, concerning God, who is primarily and properly incorporeal and immaterial; then also concerning angels and demons and souls, which are themselves also called immaterial with respect to the body, even if with respect to what is properly immaterial, that is, the divine, they are material. This, then, is the theological. And to contemplate is also the nature of material things, that is, of animals and plants and stones and such things, which is the physiological. And also to contemplate the things in between these, which are sometimes contemplated in matter, and sometimes outside of matter, and are intermediate between the immaterial and the material, which is the mathematical. For number is immaterial in itself, but it is also contemplated in matter, for example in wheat or wine; for we speak of ten modii of wheat and ten sextarii of wine; similarly

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οὐσίᾳ θεωρούμενα ἐν τῇ διανοίᾳ καὶ τοῖς λόγοις ἀνέπλασεν, εἶτα καὶ ταῖς ὕλαις διατυπουμένη ἀνειδωλοποίησεν· αὕτη δὲ λέγεται ψιλὴ ἐπίνοια. Ἕνωσις γίνεται κατὰ διαφόρους τρόπους· ἢ γὰρ κατὰ φυρμὸν γίνεται ὡς ἐπὶ διαφόρων ἀλεύρων ἀναφυρομένων καὶ μιγνυμένων, -ἢ κατὰ κόλλησιν ὡς ἐπὶ χαλκοῦ καὶ μολύβδου, -ἢ κατὰ ἁρμονίαν ὡς ἐπὶ λίθων καὶ ξύλων, -ἢ κατὰ σύγχυσιν ὡς ἐπὶ τῶν τηκτῶν καὶ τῶν μεταλλικῶν, τηκτῶν μὲν κηροῦ καὶ πίσσης καὶ τῶν τοιούτων, μεταλλικῶν δὲ χρυσοῦ καὶ ἀργύρου καὶ τῶν τοιούτων, -ἢ κατὰ ἀνάκρασιν ὡς ἐπὶ τῶν ὑγρῶν, οἴνου τυχὸν καὶ ὕδατος, οἴνου καὶ μέλιτος. -Ἡ δὲ κατὰ σύνθεσιν ἕνωσίς ἐστιν ἡ εἰς ἄλληλα τῶν μερῶν χωρὶς ἀφανισμοῦ περιχώρησις ὡς ἐπὶ ψυχῆς ἔχει καὶ τοῦ σώματος, ἥντινα ἕνωσίν τινες σύγκρασιν ἐκάλεσαν ἢ συμφυΐαν. Ἰστέον δέ, ὥς τινες τῶν πατέρων τὸ τῆς κράσεως ὄνομα ἐπὶ τοῦ κατὰ Χριστὸν μυστηρίου οὐ κατεδέξαντο, τὴν δὲ κατὰ σύνθεσιν ἕνωσιν ἅπαντες. Αὕτη δέ ἐστιν ἡ καθ' ὑπόστασιν ἕνωσις ἡ κατὰ σύνθεσιν. Καθ' ὑπόστασιν μὲν οὖν ἐστι τὸ ἐκ διαφόρων φύσεων ὑφεστὸς πρᾶγμα. Καὶ πάλιν καθ' ὑπόστασίν ἐστι τὸ ἐκ δύο μὲν πραγμάτων, ἐν ἑνὶ δὲ προσώπῳ. Καὶ ἔτι καθ' ὑπόστασιν ἕνωσίς ἐστιν ἡ ἑτέρᾳ ὑποστάσει προστρέχουσα φύσις. Κρᾶσις δέ ἐστι σωμάτων παράθεσις, ποιοτήτων ἀντέμβασις. Καὶ πάλιν κρᾶσίς ἐστιν οὐσιῶν ἀλλήλαις ἑτεροίων συνδρομὴ καὶ τῶν περὶ αὐτὰς ποιοτήτων ἀντεμβολή. Κρᾶσίς ἐστι σύζευξις σωμάτων ἀντικιρνώντων ἀλλήλοις τὰς ἐν αὐτοῖς ποιότητας. Ἔστιν ἕνωσις καὶ ἡ κατὰ παράθεσιν· ἔοικε δὲ τῇ κατὰ ἁρμονίαν. Πάλιν ἕνωσις λέγεται προσωπική, ὅταν τις τὸ τοῦ ἑτέρου ὑποδυόμενος πρόσωπον ἀντ' αὐτοῦ τοὺς ὑπὲρ αὐτοῦ ποιῆται λόγους, καὶ ἕνωσις σχετικὴ ὡς φίλου πρὸς φίλον. Ὁ δὲ Νεστόριος καὶ ἄλλας ἐπινοεῖ ἑνώσεις, κατὰ τὴν ἀξίαν φημὶ καὶ ὁμοτιμίαν καὶ ταυτοβουλίαν καὶ εὐδοκίαν καὶ ὁμωνυμίαν. ∆εῖ δὲ γινώσκειν, ὅτι ἐπὶ τῆς καθ' ὑπόστασιν ἑνώσεως τὰ νοητὰ καὶ ἑνοῦνται τοῖς δυναμένοις αὐτὰ δέξασθαι ὡς τὰ συνεφθαρμένα καὶ ἑνούμενα μένει ἀσύγχυτα καὶ ἀδιάφθορα καὶ ἀναλλοίωτα ὡς τὰ παρακείμενα· τοιαύτην γὰρ ἔχει φύσιν τὰ νοητά. 66 Ὁρισμοὶ τῆς φιλοσοφίας εἰσὶν ἕξ. αʹ Φιλοσοφία ἐστὶ γνῶσις τῶν ὄντων, ᾗ ὄντα ἐστίν, ἤγουν τῆς φύσεως αὐτῶν. βʹ Φιλοσοφία ἐστὶ γνῶσις θείων τε καὶ ἀνθρωπίνων πραγμάτων. γʹ Φιλοσοφία ἐστὶ μελέτη θανάτου τοῦ τε προαιρετικοῦ τοῦ τε φυσικοῦ. δʹ Φιλοσοφία ἐστὶν ὁμοίωσις θεῷ κατὰ τὸ δυνατὸν ἀνθρώπῳ· ὁμοιούμεθα δὲ θεῷ κατὰ τὸ δίκαιον καὶ ὅσιον καὶ ἀγαθόν. ∆ίκαιον μὲν οὖν ἐστι τὸ τοῦ ἴσου διανεμητικὸν ἤτοι μήτε ἀδικεῖν μήτε ἀδικεῖσθαι μήτε λαμβάνειν πρόσωπον ἐν κρίσει, ἀλλ' ἀποδιδόναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, ὅσιον δὲ τὸ ὑπὲρ τὸ δίκαιον ἤτοι τὸ ἀγαθὸν τὸ ἀδικούμενον ἀνέχεσθαι καὶ συγχωρεῖν τοῖς ἀδικοῦσι καὶ μᾶλλον εὐεργετεῖν αὐτούς. εʹ Φιλοσοφία ἐστὶ τέχνη τεχνῶν καὶ ἐπιστήμη ἐπιστημῶν· ἡ γὰρ φιλοσοφία ἀρχή ἐστι πάσης τέχνης, δι' αὐτῆς γὰρ πᾶσα τέχνη εὕρηται. ʹ Φιλοσοφία ἐστὶ φιλία σοφίας· σοφία δὲ ἀληθὴς ὁ θεός ἐστιν. Ἡ οὖν ἀγάπη ἡ πρὸς τὸν θεόν, αὕτη ἐστὶν ἡ ἀληθὴς φιλοσοφία. ∆ιαιρεῖται δὲ ἡ φιλοσοφία εἰς θεωρητικὸν καὶ πρακτικόν· τὸ θεωρητικὸν εἰς θεολογικόν, μαθηματικόν, φυσιολογικόν· τὸ μαθηματικὸν εἰς ἀριθμητικόν, μουσικόν, γεωμετρικόν, ἀστρονομικόν· τὸ δὲ πρακτικὸν εἰς ἠθικόν, οἰκονομικόν, πολιτικόν. Θεωρητικὸν μὲν οὖν ἐστι τὸ κατανοεῖν τά τε ἀσώματα καὶ ἄυλα ἤγουν περὶ θεοῦ, ὃ πρώτως καὶ κυρίως ἐστὶν ἀσώματον καὶ ἄυλον· ἔπειτα καὶ περὶ ἀγγέλων καὶ δαιμόνων καὶ ψυχῶν, ἃ καὶ αὐτὰ ὅσον πρὸς τὸ σῶμα ἄυλα λέγονται, εἰ καὶ πρὸς τὸ κυρίως ἄυλον ἤγουν τὸ θεῖον ὑλικά εἰσι. Τοῦτο τοίνυν ἐστὶ τὸ θεολογικόν. Θεωρεῖν δέ ἐστι καὶ τὴν τῶν ὑλικῶν φύσιν ἤγουν ζῴων καὶ φυτῶν καὶ λίθων καὶ τῶν τοιούτων, ὅπερ ἐστὶ τὸ φυσιολογικόν. Θεωρεῖν δὲ καὶ τὰ μέσα τούτων, ἃ ποτὲ μὲν ἐν ὕλῃ θεωροῦνται, ποτὲ δὲ ἐκτὸς ὕλης καὶ μέσα εἰσὶ τῶν ἀύλων καὶ ὑλικῶν, ὅπερ ἐστὶ τὸ μαθηματικόν. Ὁ γὰρ ἀριθμὸς ἄυλός ἐστι καθ' ἑαυτόν, θεωρεῖται δὲ καὶ ἐν ὕλῃ, σίτῳ τυχὸν ἢ οἴνῳ· λέγομεν γὰρ δέκα μοδίους σίτου καὶ δέκα ξέστας οἴνου· ὁμοίως