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intemperance in food and drink and frequent and irrational association with women themselves; but these are cut off by hunger and thirst and vigils and withdrawal. Again, anger is stirred up by passionate memories of those who have caused pain; and the causes of these are love of pleasure and vainglory and love of material things; for because of these the passionate man is grieved either as having been deprived or as not having succeeded; but these are cut off by the contempt and disdain for these very things for the sake of love for God.

3.21 (κα') God knows Himself, He knows also the things that have been made by Him; and the holy powers also know God, and they also know the things that have been made by God. But not as God knows Himself and the things that have been made by Him, so also do the holy powers know God and the things that have been made by Him.

3.22 (κβ') God knows Himself from His blessed essence; and the things made by Him from His wisdom, through which and in which He made all things. The holy powers, on the other hand, know God by participation 14__272, though He is beyond participation; and the things made by Him by grasping the principles within them.

3.23 (κγ') The things that have been made are outside the intellect, but it grasps their contemplation within. But it is not so with God who is eternal and infinite and limitless and who has granted to beings to exist and to exist well and to exist always.

3.24 (κδ') The rational and intelligent essence partakes of the holy God, both by its very being and by its capacity for well-being; I mean, of goodness and wisdom; and by the grace of existing always. By this, therefore, it knows God; and the things made by Him, by grasping, as has been said, the creative wisdom contemplated in the things that have been made, which is a simple and unsubstantial thing constituted in the intellect.

3.25 (κε') Out of extreme goodness, God has communicated four of the divine properties which hold together, guard, and preserve beings, when He brought into being the rational and intelligent essence: being, ever-being, goodness, and wisdom. Of these, He bestowed the two on its essence, and the other two on its volitional capacity; to its essence, being and ever-being; to its volitional capacity, goodness and wisdom, so that what He is by essence, the creation might become by participation. For this reason it is said to have been made according to the image and likeness of God; and according to the image, as being from Him who is, and as ever-being from Him who is ever-being, though not without beginning, yet without end; according to likeness, as good from Him who is good, and as wise 14__274 from Him who is wise; the one by nature, the other by grace. And every rational nature is according to the image of God; but according to likeness, only the good and wise.

3.26 (κστ') Every rational and intelligent essence is divided into two, that is, into the angelic and the human nature. And every angelic nature is again divided into two universal dispositions and flocks, both holy and accursed, that is, into holy powers and unclean demons. And all of humanity is divided into only two universal dispositions, I mean the pious and the impious.

3.27 (κζ') God, being self-existence and self-goodness and self-wisdom, or rather, to speak more truly, even beyond all these, has absolutely nothing contrary to Him. But created things, since all have their existence by participation and grace, and the rational and intelligent also have the capacity for goodness and wisdom, have contraries: to existence, non-existence; to the capacity for goodness and wisdom, evil and ignorance. And whether these exist always or not is in the power of the one who made them; but to partake of His goodness and wisdom or not to partake is in the will of rational beings.

3.28 (κη') The Hellenes, saying that the essence of beings co-exists eternally with God, and that they have received only the qualities concerning it from Him, to the essence

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βρωμάτων καὶ πομάτων ἀκρασία καὶ ἡ αὐτῶν τῶν γυναικῶν πυκνὴ καὶ ἄλογος συντυχία· περικόπτει δὲ ταύτας πεῖνα καὶ δίψα καὶ ἀγρυπνία καὶ ἀναχώρησις. Τὸν δὲ θυμὸν πάλιν ἐκταράσσουσιν αἱ ἐμπαθεῖς μνῆμαι τῶν λυπησάντων· αἰτίαι δὲ τούτων, φιληδονία καὶ κενοδοξία καὶ φιλοϋλία· διὰ γὰρ ταῦτα ὁ ἐμπαθῆς λυπεῖται ἢ ὡς στερηθεὶς ἢ ὡς μὴ ἐπιτυχών· περικόπτει δὲ ταύτας ἡ τούτων αὐτῶν καταφρόνησις καὶ ἐξουδένωσις διὰ τὴν εἰς Θεὸν ἀγάπην.

3.21 (κα') Γινώσκει ὁ Θεὸς ἑαυτόν, γινώσκει καὶ τὰ ὑπ᾽ αὐτοῦ γεγονότα· γινώσκουσι δὲ καὶ αἱ ἅγιαι δυνάμεις τὸν Θεόν, γινώσκουσι δὲ καὶ τὰ ὑπὸ τοῦ Θεοῦ γεγονότα. Ἀλλ᾽ οὐχ ὡς ὁ Θεὸς γινώσκει ἑαυτὸν καὶ τὰ ὑπ᾽ αὐτοῦ γεγονότα, οὔτω καὶ αἱ ἅγιαι δυνάμεις γινώσκουσι τὸν Θεὸν καὶ τὰ ὑπ᾽ αὐτοῦ γεγονότα.

3.22 (κβ') Ὁ μὲν Θεὸς ἑαυτὸν γινώσκει ἐκ τῆς μακαρίας οὐσίας αὐτοῦ· τὰ δὲ ὑπ᾽ αὐτοῦ γεγονότα ἐκ τῆς σοφίας αὐτοῦ, δι᾽ ᾗς καὶ ἐν ᾗ τὰ πάντα ἐποίησεν. Αἱ δὲ ἅγιαι δυνάμεις τὸν μὲν Θεὸν μετοχῇ 14__272 γινώσκουσι, ὑπὲρ μετοχὴν ὄντα· τὰ δὲ ὑπ᾽ αὐτοῦ γεγονότα ἀναλήψει τῶν ἐν αὐτοῖς θεωρημάτων.

3.23 (κγ') Ἔξω μὲν τοῦ νοῦ εἰσι τὰ γεγονότα, ἔνδον δὲ τὴν αὐτῶν θεωρίαν ἀναλαμβάνει. Οὐχ οὕτως δὲ ἐπὶ Θεοῦ τοῦ ἀϊδίου καὶ ἀπείρου καὶ ἀορίστου καὶ τὸ εἶναι καὶ εὖ εἶναι καὶ ἀεὶ εἶναι τοῖς οὖσι χαρισαμένου.

3.24 (κδ') Θεοῦ μετέχει τοῦ ἁγίου ἡ λογικὴ καὶ νοερὰ οὐσία, αὐτῷ τε τῷ εἶναι καὶ τῇ πρὸς τὸ εὖ εἶναι ἐπιτηδειότητι· ἀγαθότητός τέ φημι καὶ σοφίας· καὶ τῇ πρὸς τὸ ἀεὶ εἶναι χάριτι. Ταύτῃ οὖν τὸν Θεὸν γινώσκει· τὰ δὲ ὑπ᾽ αὐτοῦ γεγονότα, τῇ ἀναλήψει, ὡς εἴρηται, τῆς ἐν τοῖς γεγονόσι θεωρουμένης τεχνικῆς σοφίας, ἥτις ἐστὶ ψιλὴ καὶ ἀνυπόστατος ἐν τῷ νῷ συνισταμένη.

3.25 (κε') Τέσσαρα τῶν θείων ἰδιωμάτων συνεκτικὰ καὶ φρουρητικὰ καὶ διασωστικὰ τῶν ὄντων δι᾽ ἄκραν ἀγαθότητα ἐκοινοποίησεν ὁ Θεός, παραγαγὼν εἰς τὸ εἶναι τὴν λογικὴν καὶ νοερὰν οὐσίαν· τὸ ὄν, τὸ ἀεὶ ὄν, τὴν ἀγαθότητα καὶ τὴν σοφίαν. Τούτων τὰ μὲν δύο τῇ οὐσίᾳ παρέσχε· τὰ δὲ δύο τῇ γνωμικῇ ἐπιτηδειότητι· καὶ τῇ μὲν οὐσίᾳ τὸ ὂν καὶ τὸ ἀεὶ ὄν· τῇ δὲ γνωμικῇ ἐπιτηδειότητι τὴν ἀγαθότητα καὶ τὴν σοφίαν, ἵνα ἅπερ ἐστὶν αὐτὸς κατ᾽ οὐσίαν, γίνηται ἡ κτίσις κατὰ μετουσίαν. ∆ιὰ ταύτην κατ᾽ εἰκόνα καὶ ὁμοίωσιν Θεοῦ λέγεται γεγενῆσθαι· καὶ κατ᾽ εἰκόνα μέν, ὡς ὄν, ὄντος· καὶ ὡς ἀεὶ ὄν, ἀεὶ ὄντος· εἰ καὶ μὴ ἀνάρχως, ἀλλ᾽ ἀτελευτήτως· καθ᾽ ὁμοίωσιν δέ, ὡς ἀγαθός, ἀγαθοῦ· καὶ ὡς σοφός, 14__274 σοφοῦ· τοῦ κατὰ φύσιν, ὁ κατὰ χάριν. Καὶ κατ᾽ εἰκόνα μὲν πᾶσα φύσις λογική ἐστι τοῦ Θεοῦ· καθ᾽ ὁμοίωσιν δέ, μόνοι οἱ ἀγαθοὶ καὶ σοφοί.

3.26 (κστ') Πᾶσα ἡ λογικὴ καὶ νοερὰ οὐσία διῄρηται εἰς δύο, τουτέστιν εἰς τὴν ἀγγελικὴν καὶ τὴν ἀνθρωπίνην φύσιν. Καὶ πᾶσα ἡ ἀγγελικὴ φύσις διῄρηται πάλιν εἰς δύο καθολικὰς γνώμας τε καὶ ἀγέλας, ἁγίας τε καὶ ἐναγεῖς, τουτέστιν εἰς ἁγίας δυνάμεις καὶ ἀκαθάρτους δαίμονας. Καὶ πᾶσα ἡ ἀνθρωπίνη διῄρηται εἰς γνώμας μόνον καθολικὰς δύο, εὐσεβεῖς λέγω καὶ ἀσεβεῖς.

3.27 (κζ') Ὁ μὲν Θεὸς ὡς αὐτοΰπαρξις ὢν καὶ αὐτοαγαθότης καὶ αὐτοσοφία, μᾶλλον δὲ ἀληθέστερον εἰπεῖν καὶ ὑπὲρ ταῦτα πάντα, οὐδὲν ἔχει τὸ σύνολον ἐναντίον. Τὰ δὲ κτίσματα, ὡς πάντα μὲν μεθέξει καὶ χάριτι τὴν ὕπαρξιν ἔχοντα, τὰ δὲ λογικὰ καὶ νοερὰ καὶ τὴν ἀγαθότητος καὶ σοφίας ἐπιτηδειότητα, ἔχουσιν ἐναντία· τῇ μὲν ὑπάρξει, τὸ μὴ ὑπάρχειν· τῇ δὲ ἀγαθότητος καὶ σοφίας ἐπιτηδειότητι, κακίαν καὶ ἀγνωσίαν. Καὶ τὸ μὲν ὑπάρχειν ἀεὶ ἢ μὴ ὑπάρχειν ταῦτα, ἐν τῇ ἐξουσίᾳ τοῦ πεποιηκότος ἐστί· τὸ δὲ μετέχειν τῆς ἀγαθότητος αὐτοῦ καὶ τῆς σοφίας ἢ μὴ μετέχειν, ἐν τῇ βουλήσει τῶν λογικῶν ὑπάρχει.

3.28 (κη') Οἱ μὲν Ἕλληνες ἐξ ἀϊδίου λέγοντες συνυπάρχειν τῷ Θεῷ τὴν τῶν ὄντων οὐσίαν, τὰς δὲ περὶ αὐτὴν ποιότητας μόνον ἐξ αὐτοῦ ἐσχηκέναι, τῇ μὲν οὐσίᾳ