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Of the same. A mind is illumined by gnostic contemplation, raised on high, when it encounters these words. 2.8 (ρη΄) It is necessary for the gnostic to know, when his mind is in the region

of concepts; and when in that of reasonings; and when in that which is according to sensation. And in this last, again, whether it is found more in what is timely, or in what is untimely.

2.9 (ρθ΄) When the mind is not in concepts, it is certainly in reasonings; but when it is in reasonings, it is not in concepts. But when it is in sensation, it is with all of them.

1425 2.10 (ρι΄) Through the concept, the mind passes to the intelligible realities; (15∆_356> and through reasoning, the reason passes to rational things; and to practical activity, sensation passes through the imagination.

2.11 (ρια΄) The mind, when gathered into itself, contemplates none of the things that belong to reasoning; but naked intellects and divine splendors, gushing forth both peace and grace.

2.12 (ριβ΄) The concept of a thing is one thing, and its rational account is another; and that which is referred to sensation is different. And the first is substance; the second, an accident; and the third, the particularity of the subject.

2.13 (ριγ΄) The mind, in traversing many paths, shows itself to be insatiable; but when gathered to the one path of prayer, it seems to be straitened before perfection, beseeching its partaker to be released to those things from which it has come forth.

2.14 (ριδ΄) The mind, having been led from above, will not run back up there again, unless it makes a perfect contempt of the things below through leisure for divine things.

2.15 (ριε΄) And if you are not able to make your soul be with only the thoughts concerning it, at least compel your body to be solitary, constantly considering the misery concerning it; for thus in time, by the mercy of God, you will also be able to run back up to the first dignity of your nobility.

2.16 (ριστ΄) The practical man is able to subject the mind to prayer easily; but the contemplative man, the prayer to the mind. The one contracts sensation from visible forms; the other transfers the soul to the meanings hidden in the words. And the one persuades the mind to think on the principles of bodies; the other, to understand those of incorporeal things. And the incorporeal principles of bodies are their properties and their substances.

(15∆_358> 2.17 (ριζ΄) When you have freed your mind from the sensual pleasure of bodies, and foods, and possessions, then whatever you do will be counted as a pure gift to God; and it will be given to you in return that the eyes of your heart 1428 be opened, and to meditate clearly on the laws of God hidden in it, which will be reckoned by your intelligible throat as sweeter than honey and the honeycomb, because of the sweetness given forth from them.

2.18 (ριη΄) You will not be able to make the mind superior to the desire for bodies and possessions, and for necessary foods, unless you lead it into the pure region of the righteous; in which, the remembrance both of death and of God, having sprouted up again, will wipe away from an earthly heart every rising of a passionate thought.

2.19 (ριθ΄) Nothing is more fearful than the thought of death, nor more wonderful than the remembrance of God. For the one is productive of saving grief; the other, bestower of gladness. For I remembered God, says the Prophet, and I was gladdened. And the Sage: Remember your last end, and you will not sin. For it is impossible for anyone to be in possession of the second, without having had experience of the first's astringency.

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Τοῦ αὐτοῦ. Φωτίζεται νοῦς γνωστικῆς θεωρίας Πρός ὕψος ἀρθείς, τοῖσδ᾿ ἐπεντυχών λόγοις. 2.8 (ρη΄) Ἀναγκαῖον εἰδέναι τόν γνωστικόν, πότε ὁ νοῦς αὐτοῦ εἰς τήν χώραν

τῶν νοημάτων ἐστίν· πότε δέ εἰς τήν τῶν λογισμῶν· καί πότε εἰς τήν κατ᾿ αἴσθησιν. Καί ἐν ταύτῃ πάλιν, εἰ ἐν τοῖς κατά καιρόν, ἤ ἐν τοῖς παρά καιρόν μᾶλλον εὑρίσκεται.

2.9 (ρθ΄) Ἐν νοήμασιν οὐκ ὤν ὁ νοῦς ἐν λογισμοῖς πάντως ἐστίν· ἐν λογισμοῖς δέ ὤν, ἐν νοήμασιν οὐκ ἔστιν. Ἐν δέ τῇ αἰσθήσει γενόμενος, μετά πάντων ἐστίν.

1425 2.10 (ρι΄) ∆ιά τοῦ νοήματος μέν ὁ νοῦς διέρχεται πρός τά νοητά· (15∆_356> διά δέ τοῦ λογισμοῦ πρός τά λογικά ὁ λόγος· πρός δέ τήν πρακτικήν, διά τῆς φαντασίας ἡ αἴσθησις.

2.11 (ρια΄) Εἰς ἑαυτόν ὁ νοῦς συναγόμενος, οὐδέν οὔτε τῶν κατά τόν λογισμόν θεωρεῖ· γυμνούς δέ νόας καί θείας αὐγάς, βλυζούσας εἰρήνην τε καί χάριν.

2.12 (ριβ΄) Ἄλλο ὁ νοῦς τοῦ πράγματος, καί ἄλλο ὁ λόγος αὐτοῦ· καί ἕτερον τό ὑπό τήν αἴσθησιν ἀναγόμενον. Καί τό μέν ἔστιν οὐσία· τό δέ, συμβεβηκός· τό δέ, ἡ τοῦ ὑποκειμένου διαφορά.

2.13 (ριγ΄) Πολλάς ὁδούς ἀνατέμνων ὁ νοῦς, ἀκόρεστος δείκνυται· πρός μίαν δέ συναγόμενος τῆς εὐχῆς, πρό τῆς ἐντελείας στενοχωρούμενος φαίνεται, λιπαρῶν τόν μέτοχον ἀπολυθῆναι, πρός τά ἀφ᾿ ὧν, ἐξελύληθεν.

2.14 (ριδ΄) Ἄνωθεν ἠγμένος ὁ νοῦς, οὐκ ἀναδραμεῖται αὖθις ἐκεῖσε, εἰ μή τελείαν τῶν κάτω ποιήσηται καταφρόνησιν διά τῆς περί τά θεῖα σχολῆς.

2.15 (ριε΄) Εἴ τε μή τήν ψυχήν σου δύνῃ μετά μόνων ποιῆσαι τῶν περί αὐτήν λογισμῶν, κἄν τό σῶμα σου μονάζειν ἀναγκάζον, τήν περί αὐτό ἀθλιότητα διά παντός ἐννοούμενος· οὕτω γάρ τῷ χρόνῳ ἐλέει Θεοῦ, καί πρός τό πρῶτον ἀναδραμεῖν δυνήσῃ τῆς εὐγενείας ἀξίωμα.

2.16 (ριστ΄) Ὁ μέν πρακτικός ὑποτάσσειν εὐκόλως δύναται τόν νοῦν τῇ εὐχῇ· ὁ δέ θεωρητικός, τήν εὐχήν τῷ νοΐ. Ὁ μέν ἀπό τῶν φαινομένων συστέλλων σχημάτων τήν αἴσθησιν· ὁ δέ τήν ψυχήν πρός τούς ἐγκεκρυμμένους τοῖς ῥήμασι λόγους μεταβιβάζων. Καί ὁ μέν σωμάτων πείθει λόγους τόν νοῦν ἐννοεῖν· ὁ δέ ἀσωμάτων κατανοεῖν. Ἀσώματοι δέ εἰσι λόγοι σωμάτων, ἰδιότητές τε καί οὐσίαι αὐτῶν.

(15∆_358> 2.17 (ριζ΄) Ὅταν τόν νοῦν σου τῆς τῶν σωμάτων, καί βρωμάτων, καί χρημάτων ἡδυπαθείας ἐλευθερώσῃς, τότε καί ὅπερ ἄν ποιεῖς, δῶρον καθαρόν τῷ Θεῷ λογισθήσεται· ἀντιδοθήσεται δέ σοι τοῦ διανοιγῆναι 1428 τούς τῆς καρδίας σου ὀφθαλμούς, καί τρανῶς ἐμμελετᾷν τοῖς ἐγκεκρυμμένοις ἐν αὐτῇ νόμοις Θεοῦ, οἵτινες ὑπέρ μέλι καί κηρίον τῷ νοητῷ σου λογισθήσονται λάρυγγι, τῇ ἀπ᾿ αὐτῶν ἐκδιδομένῃ ἡδύτητι.

2.18 (ριη΄) Οὐ δυνήσῃ σωμάτων καί χρημάτων, καί τῆς τῶν ἀναγκαίων βρωμάτων ἐπιθυμίας ὑπέρτερον ποιῆσαι τόν νοῦν, εἰ μή ἐν τῇ καθαρᾷ τῶν δικαίων χώρᾳ εἰσάξῃς αὐτόν· καθ᾿ ἥν, ἥ τε τοῦ θανάτου καί ἡ τοῦ Θεοῦ μνήμη ἐπαναβλαστήσασα, ἀπό γηΐνης καρδίας ἀπαλείψει πᾶν ἐνθυμίου ἀνάστημα.

2.19 (ριθ΄) Οὐδέν οὔτε ἐννοίας θανάτου φοβερώτερον, οὔτε Θεοῦ μνήμης θαυμασιώτερον. Ἡ μέν γάρ ἐστι λύπης σωτηριούδους παρεκτική· ἡ δέ, εὐφροσύνης χαριστική. Ἐμνήσθην γάρ, φησίν ὁ Προφήτης, τοῦ Θεοῦ, καί ηὐφράνθην. Καί ὁ Σοφός· Μιμνήσκου τά ἔσχατά σου, καί οὐχ ἁμαρτήσεις. Ἀδύνατον γάρ τινα τοῦ δευτέρου ἐν κατασχέσει γενέσθαι, μή πεῖραν τῆς τοῦ προτέρου λαβόντα στυφότητος.