,

5. Nothing like love, he says, gathers the scattered, and creates one mind for them, held together by concord; whose characteristic, the beauty of equality has become.

6. That without the rational power, he says, there is no scientific knowledge; and without knowledge, faith does not subsist, from which comes forth the good offspring, hope; by which the faithful one communes with future things as if they were present. And without the appetitive power, desire does not subsist, whose end is love. For to long for something is proper to desire. And without the irascible power strengthening desire toward union with the pleasant, peace is by no means naturally produced, if indeed peace is truly the undisturbed and complete possession of what is desired.

7. The *logos*, he says, rules the cognitive thoughts, just as (14B_348> both of the irascible and the appetitive, the irascible part and the desire.

8. He considered Hezekiah according to the anagogical sense, the mind philosophizing according to practice. And the city, the soul; and the springs, the various kinds of sensible things. And the waters, their images, or the thoughts; (and the river, the knowledge gathered from sensible thoughts according to natural contemplation) and the river, the opinion gathered from them, that is, the supposition, to which things it is necessary to completely close the senses, whenever the passions rebel against the *logos*.

9. It is not necessary, he says, for one not cleansed of the passions, to take up natural contemplation, on account of the images of sensible things that are able to impress the mind toward passion, of one not completely delivered from the passions.

10. The mind that according to imagination remains in the surfaces of sensible things through sense-perception, becomes a creator of impure passions; by not passing through contemplation to the kindred intelligible things.

11. When the *logos* becomes mindless, and the irascible part rash, and desire irrational, ignorance and tyranny and licentiousness rule the soul; from which the habit of evil is naturally made active, entwined with the various pleasure of the senses. For the number of 185 thousand indicates this. For by combining sixty three times on account of the perfect movement of each power in evil, and adding also 5 on account of the pleasure according to the activity in the senses, he clearly fills out this number signifying the productive habit of evil. Having this, the devil tyrannically fastens himself to the soul; which God, as through an angel, the *logos* according to gnostic wisdom, slays, and saves the soul which is truly Jerusalem, and the mind in the soul unenslaved to evil.

(14Β_350> 12. He calls the people on the walls, innate thoughts. 13. Here the Lord is a friend; and his wounds happen to be the kinds

of the discipline brought upon each one for salvation for the punishment of the flesh, that is, of the carnal mind, so that the spirit may be saved in the day of the Lord. But the devil is an enemy; and his kisses have become the kinds of pleasures according to the senses; through which, deceiving the soul, he persuades it to be separated from the love of its Creator.

14. Sennacherib is interpreted as "temptation of dryness," on the one hand because he dries up the hearts of those who endure him, separating them from the fountaining grace of holy thoughts; on the other hand, because he himself is dry like one poor and destitute, and having nothing of his own. And for this reason deceitfully, like some thief hiding himself in the surfaces of sensible things for the rebellion against us.

15. Everything superfluous, and beyond natural need, he says is intemperance, which becomes a path for the devil to the soul, by which he returns with shame to his own land, when self-control disciplines nature. Or again, the path is the natural passions themselves; by the manner of use that is beyond need, leading to the

5. Οὐδέν ὡς ἡ ἀγάπη, φησίν, συνάγει τούς ἐσκορπισμένους, καί μίαν αὐτῶν δημιουργεῖ τήν γνώμην συμπνοίᾳ κρατουμένην· ἧς χαρακτήρ, τό τῆς ἰσοτιμίας καθέστηκε κάλλος.

6. Ὅτι δίχα λογικῆς δυνάμεως, φησίν, ἐπιστημονική γνῶσις οὐκ ἔστιν· καί γνώσεως χωρίς, οὐ συνίσταται πίστις, ἀφ᾿ ἧς τό καλόν γέννημα πρόεισιν, ἡ ἐλπίς· καθ᾿ ἥν ὡς παροῦσιν συγγίνεται τοῖς μέλλουσιν ὁ πιστός. Καί δίχα τῆς κατ᾿ ἐπιθυμίαν δυνάμεως, οὐ συνίσταται πόθος, οὗ τό τέλος ἐστίν ἡ ἀγάπη. Τό γάρ ἐρᾷν τινος, ἴδιον ἐπιθυμίας ἐστί. Καί δίχα θυμικῆς δυνάμεως νευρούσης τήν ἐπιθυμίαν πρός τήν τοῦ ἡδέος ἕνωσιν, οὐδαμῶς γίνεσθαι πέφυκεν εἰρήνη, εἴπερ ἀληθῶς εἰρήνη ἐστίν, ἡ ἀνενόχλητος καί παντελής τοῦ καταθυμίου κατάσχεσις.

7. Ὁ λόγος, φησίν, ἄρχει τῶν γνωστικῶν λογισμῶν, ὥσπερ (14Β_348> καί τῶν θυμικῶν καί ἐπιθυμητικῶν, ὁ θυμός καί ἡ ἐπιθυμία.

8. Τόν Ἐζεκίαν κατά τήν ἀναγωγήν ἐθεώρησε, τόν κατά τήν πρᾶξιν φιλόσοφον νοῦν. Πόλιν δέ, τήν ψυχήν· πηγὰς δέ τά ποικίλα εἴδη τῶν αἰσθητῶν. Ὕδατα δέ, τάς αὐτῶν φαντασίας, ἤ τά νοήματα· (ποταμόν δέ, τήν κατά τήν φυσικήν θεωρίαν ἐκ τῶν αἰσθητῶν νοημάτων συναγομένην γνῶσιν) ποταμόν δέ, τήν ἐξ αὐτῶν συναγομένην δόξαν, ἤγουν ὑπόληψιν, πρός ἅ δεῖ μύσαι παντελῶς τάς αἰσθήσεις, ἡνίκα στασιάσῃ πρός τόν λόγον τά πάθη.

9. Οὐ δεῖ, φησί, τόν μή καθαρθέντα παθῶν, φυσικῆς ἅπτεσθαι θεωρίας, διά τάς εἰκόνας τῶν αἰσθητῶν δυναμένας τυπῶσαι πρός πάθος τόν νοῦν, τοῦ μή τελείως ἀπαλλαγέντος τῶν παθῶν.

10. Ὁ κατά τήν φαντασίαν ταῖς ἐπιφανείαις τῶν αἰσθητῶν ἐναπομένων διά τήν αἴσθησιν νοῦς, ἀκαθάρτων γίνεται παθῶν δημιουργός· διά θεωρίας πρός τά συγγενῆ νοητά μή διαβαίνων.

11. Ὅταν ἄνους ὁ λόγος γένηται, καί προπετής ὁ θυμός, καί ἄλογος ἡ ἐπιθυμία, ἄγνοια καί τυραννίς καί ἀκολασία κρατοῦσι τῆς ψυχῆς· ἐξ ὧν ἡ τῆς κακίας ἕξις γίνεσθαι πέφυκεν ἔμπρακτος, συμπλακεῖσα τῇ διαφόρῳ τῶν αἰσθήσεων ἡδονῇ. Ταύτην γάρ ὁ ἀριθμός δηλοῖ τῶν ρπε΄ (185) χιλιάδων. Τρίς γάρ ἑξήκοντα συνθείς διά τήν ἑκάστης δυνάμεως ἐν τῷ κακῷ τελείαν κίνησιν, καί προσεπάγων καί ε΄ (5) διά τήν ἐπ᾿ αἰσθήσεσι κατ᾿ ἐνέργειαν ἡδονήν, τοῦτον πληροῖς δηλονότι τόν ἀριθμόν τήν ποιητικήν τῆς κακίας ἕξιν σημαίνοντα. Ἥν ἔχων ἐπιφύεται τῇ ψυχῇ τυραννικῶς ὁ διάβολος· ἥν ὁ Θεός ὡς δι᾿ ἀγγέλου, τοῦ κατά τήν γνωστικήν σοφίαν λόγου καταφονεύει, καί σώζει τήν ψυχήν τήν ἀληθῶς Ἱερουσαλήμ, καί τόν ἐν τῇ ψυχῇ νοῦν πρός τήν κακίαν ἀδούλωτον.

(14Β_350> 12. Ἐμφύτους λογισμούς λέγει,τόν ἐπί τά τείχη λαόν. 13. Ἐνταῦθα φίλος ἐστίν ὁ Κύριος· τραύματα δέ τούτου τυγχάνουσι, τά εἴδη

τῆς ἐπαγομένης ἑκάστῳ πρός σωτηρίαν παιδείας εἰς κόλασιν τῆς σαρκός, ἤγουν τοῦ σαρκικοῦ φρονήματος, ἵνα τό πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ Κυρίου. Ἐχθρός δέ ἐστιν ὁ διάβολος· φιλήματα δέ τούτου καθέστηκε, τά εἴδη τῶν κατ᾿ αἴσθησιν ἡδονῶν· δι᾿ ὧν ἀπατῶν τήν ψυχήν, πείθει χωρισθῆναι τῆς ἀγάπης τοῦ Κτίσαντος αὐτήν.

14. Πειρασμός ξηρασίας ἑρμηνεύεται Σενναχειρίμ, καθ᾿ ἕν μέν ὅτι ξηραίνει τάς καρδίας τῶν ἀνεχομένων αὐτοῦ, χωρίζων τῆς πηγαίας χάριτος τῶν ἁγίων λογισμῶν· καθ᾿ ἕτερον δέ, ὅτι αὐτός ξηρός ἐστιν ὡς πένης καί ἄπορος, καί μηδέν ἔχων ἴδιον. Καί διά τοῦτο δολερῶς, οἷά τις κλέπτης ταῖς ἐπιφανείαις τῶν αἰσθητῶν ἐγκρυπτόμενος εἰς τήν καθ᾿ ἡμῶν ἐπανάστασιν.

15. Πᾶν τό περιττόν, καί ὑπέρ τήν χρείαν τήν φυσικήν, ἀκρασίαν εἶναί φησιν, ἥτις ὁδός καθίσταται τοῦ διαβόλου πρός τήν ψυχήν, δι᾿ ἧς ὑποστρέφει μετ᾿ αἰσχύνης εἰς τήν ἑαυτοῦ γῆν, ἐγκρατείας τήν φύσιν παιδαγωγούσης. Ἤ πάλιν, ὁδός ἐστιν αὐτά τά φυσικά πάθη· τῷ μέν ὑπέρ τήν χρείαν τρόπῳ τῆς χρήσεως, ἄγοντα πρός τήν