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Every man, therefore, that is, a practical, or natural, or theological mind, praying or prophesying, that is, being taught or teaching, let him have his head uncovered, Christ, 14Β_160 the practical man, preferring nothing to faith and virtue, the natural philosopher, considering no other higher than the first Logos, the theologian, in no way fashioning Him who is beyond intellect and knowledge by thoughts derived from beings. And every woman, that is, the disposition of the practical man, or the sense-perception of the natural philosopher, or the wise thought of the theological mind, let her head be covered, the practical disposition, by having placed over it the discernment of reason concerning things to be done and not to be done, sense-perception, by the scientific power of reason over visible things, and thought, by the completely indemonstrable knowledge of things beyond the intellect. For every disposition, or sense-perception, or thought, not covered in the way described, is no different from one that is shaven, that is, one having no principle of virtue, or piety, or mystical knowledge and divine love.

At any rate, every such woman ought, for the sake of propriety, to always have the authority of reason upon her head, I mean the rational supervision, and especially because of the angels who behold our movements both manifest and hidden, and who record every thought and deed for our praise or condemnation on the fearful day of judgment, and because of the thoughts of our conscience, themselves also understood tropologically as angels, which accuse or even defend us for what we have done, both now and later on the day of judgment, and because of the evil angels who watch our disposition, and sense-perception, and thought, so that, whenever they see it stripped of rational and intellectual discernment and piety and knowledge, they may attack it, creating the generation of their opposites, I mean indiscrimination and impiety and ignorance, through which the evil demons are accustomed to work wickedness and error and godlessness.

And God is said to be the head of Christ, as Mind is by nature the causal principle of the Logos. 14Β_162 SCHOLIA 1. That a man is also the mind that pursues practical philosophy. 2. He called Christ the head, as the substance of good things to come. For

faith, according to the divine Apostle, is the substance of things to come, and the proof of things not seen; which is He Himself, in whom are hidden the treasures of wisdom and of knowledge.

3. Substantial faith is that which is active and practical, according to which the Logos of God is shown in practical matters, being embodied in the commandments; through which, as Logos, He leads those who practice them up to the Father in whom He is by nature.

4. That a man is also the mind piously engaged in natural contemplation, having as its head the Logos of God contemplated by the intellect according to faith, as the cause of the generation of visible things.

5. Since, he says, Mind is in every way conceived together with the creative Logos of beings, to whom the Logos has its causal reference, he has called the Father the head of Christ as the Mind that by nature begets the Logos.

6. That a man is also he who is taught mystical theology. 7. Understand 'without intellection' in the sense of transcendence. For that which is believed, which is God, is beyond intellection.

8. He who has received, he says, by the transcendent negation of created things, an immediate and unknowing vision of the Logos who is beyond every logos, has as his head the Logos Himself, who is in every way most alone; beyond whom, or with whom, or after whom another by nature absolutely is not

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Πᾶς οὖν ἀνήρ, ἤγουν νοῦς πρακτικὸς ἢ φυσικὸς ἢ θεολογικός, προσευχόμενος ἢ προφητεύων, τουτέστι διδασκόμενος ἢ διδάσκων, ἀκατακάλυπτον ἐχέτω τὴν κεφαλήν, τὸν Χριστόν, ὁ 14Β_160 μὲν πρακτικός, μηδὲν πίστεως καὶ ἀρετῆς προκρίνων, ὁ δὲ φυσικός, μηδένα τοῦ πρώτου Λόγου ποιούμενος ἄλλον ἀνώτερον, ὁ δὲ θεολογικός, τὸν ὑπὲρ νόησιν καὶ γνῶσιν καθ᾽ ὁτιοῦν μὴ σχηματίζων ταῖς διὰ τῶν ὄντων νοήσεσι. Καὶ πᾶσα γυνή, τουτέστιν ἕξις πρακτικοῦ ἢ αἴσθησις φυσικοῦ ἢ σοφὴ διάνοια θεολογικοῦ νοός, κατακαλυπτέσθω τὴν κεφαλήν, ἡ μὲν πρακτικὴ ἕξις, τῶν ποιητέων καὶ οὐ ποιητέων ἐπικειμένην ἔχουσα τὴν τοῦ λόγου διάκρισιν, ἡ δὲ αἴσθησις, τὴν ἐπὶ τοῖς ὁρωμένοις ἐπιστημονικὴν τοῦ λόγου δύναμιν, ἡ δὲ διάνοια, τὴν παντελῶς ἀναπόδεικτον τῶν ὑπὲρ νόησιν γνῶσιν. Πᾶσα γὰρ ἕξις ἢ αἴσθησις ἢ διάνοια, μὴ καλυπτομένη κατὰ τὸν ἀποδοθέντα τρόπον, οὐδὲν διαφέρει τῆς ἐξυρημένης, τουτέστι τῆς μηδένα λόγον ἐχούσης ἀρετῆς ἢ θεοσεβείας ἢ γνώσεως μυστικῆς καὶ θείας ἀγάπης.

Ὀφείλει γοῦν ἔχειν καὶ διὰ τὸ εἰκὸς πᾶσα τοιαύτη γυνὴ τὴν ἐξουσίαν τοῦ λόγου διαπαντὸς ἐπὶ τῆς κεφαλῆς, λέγω δὲ τὴν λογικὴν ἐπιστασίαν, καὶ μάλιστα διὰ τοὺς ἀγγέλους τοὺς θεωμένους ἡμῶν τά τε φανερὰ καὶ ἀφανῆ κινήματα καὶ ἀπογραφομένους πᾶν νόημα καὶ ποίημα πρὸς ἔπαινον ἢ ἔλεγχον ἡμῶν ἐν τῇ φοβερᾷ ἡμέρᾳ τῆς διαγνώσεως, καὶ διὰ τοὺς κατὰ συνείδησιν λογισμούς, καὶ αὐτοὺς ἀγγέλους τροπικῶς νοουμένους, ἐπὶ τοῖς γινομένοις παρ᾽ ἡμῶν κατηγοροῦντας ἢ καὶ ἀπολογουμένους νῦν τε καὶ ὕστερον κατὰ τὴν ἡμέραν τῆς κρίσεως, καὶ διὰ τοὺς πονηροὺς ἀγγέλους τοὺς φυλαττομένους ἡμῶν καὶ ἕξιν καὶ αἴσθησιν καὶ διάνοιαν, ἵνα, ἐπὰν ἴδωσι γυμνωθεῖσαν τῆς λογικῆς τε καὶ νοερᾶς διακρίσεως καὶ εὐσεβείας καὶ γνώσεως, ἐπιθῶνται τὴν τῶν ἐναντίων αὐταῖς δημιουργοῦντες γένεσιν, ἀδιακρισίαν λέγω καὶ ἀσέβειαν καὶ ἄγνοιαν, δι᾽ ὧν κακίαν καὶ πλάνην καὶ ἀθεΐαν ἐνεργεῖν οἱ πονηροὶ πεφύκασι δαίμονες.

Κεφαλὴ δὲ Χριστοῦ ὁ Θεὸς εἴρηται, ὡς Λόγου φύσει Νοῦς κατ᾽ αἰτίαν ἀρχή. 14Β_162 ΣΧΟΛΙΑ 1. Ὅτι ἀνήρ ἐστι καί ὁ τὴν πρακτικήν φιλοσοφίαν μετερχόμενος νοῦς. 2. Κεφαλήν εἶπεν τόν Χριστόν, ὡς ὑπόστασιν τῶν μελλόντων ἀγαθῶν. Ἡ γάρ

πίστις, κατά τόν θεῖον Ἀπόστολον, μελλόντων ἐστίν ὑπόστασις, καί πραγμάτων ἔλεγχος οὐ βλεπομένων· ὅπερ ἐστίν αὐτός, ἐν ᾧπέρ εἰσιν οἱ θησαυροί τῆς σοφίας ἀπόκρυφοι, καί τῆς γνώσεως.

3. Ἐνυπόστατος πίσις ἐστίν, ἡ ἐνεργής καί ἔμπρακτος, καθ᾿ ἥν ὁ τοῦ Θεοῦ Λόγος ἐν τοῖς πρακτικοῖς δείκνυται ταῖς ἐντολαῖς σωματούμενος· δι᾿ ὧν ὡς Λόγος πρός τόν ἐν ᾧ κατά φύσιν ἐστίν ἀνάγει Πατέρα τούς πράττοντας.

4. Ὅτι ἀνήρ ἐστιν καί ὁ τήν φυσικήν θεωρίαν εὐσεβῶς ἀσκούμενος νοῦς, τόν κατά πίστιν τῇ διανοίᾳ θεωρητόν τοῦ Θεοῦ Λόγον κεφαλήν ἔχων, ὡς αἰτίαν τῆς τῶν ὁρωμένων γενέσεως.

5. Ἐπειδή, φησίν, συνεπινοεῖται πάντως τῷ γενεσιουργῷ τῶν ὄντων Λόγῳ καί Νοῦς, πρός ὅν ἔχει κατ᾿ αἰτίαν τήν ἀναφοράν ὁ Λόγος· κεφαλήν τοῦ Χριστοῦ κέκληκε τόν Πατέρα ὡς Νοῦν Λόγου κατά φύσιν γεννήτορα.

6. Ὅτι ἀνήρ ἐστι, καί ὁ τήν μυστικήν διδασκόμενος θεολογίαν. 7. Καθ᾿ ὑπεροχήν ἐκδέχου τό ἀνοήτως. Ὑπέρ νόησιν γάρ τό πιστευόμενον,

ὅπερ ἐστίν ὁ Θεός. 8. Ὁ τήν ἄμεσον τῇ καθ᾿ ὑπεροχήν στερήσει τῶν γενητῶν πρός τόν ἐπέκεινα

παντός λόγου Λόγον ἀγνώστως λαβών, φησίν, αὐτοψίαν, αὐτόν ἔχει κεφαλήν τόν πάντη μονώτατον Λόγον· ὑπέρ ὅν ἤ μεθ᾿ οὗ, ἤ μεθ᾿ ὅν ἕτερος φύσει καθάπαξ οὐχ