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countries, islands, cities, temples, villages, fields, mountains, ravines, roads, rivers, deserts, wine-presses, threshing-floors, vineyards, and simply whatever can characterize a place, it signifies; but by genus, universally when it indicates angels, or whatever belongs to the ordering of the intelligible beings in the heavens, and also sun and moon, stars, fire, and whatever happens to be in the air, on earth, in the sea, either animals, or zoophytes, or plants, and whatever is mined from the earth and falls under the arts of men, and whatever other such things, it declares, and again, in a particular way, when it names human beings, nations, peoples, tongues, tribes, patriarchs, and such things, with or without number; but by person, when it calls this angel, or this archangel, or Seraphim, or any of the intelligible beings dwelling in the heavens, by name, or Abraham, or Isaac, or Jacob, or some other of those who are found in Scripture in praise or blame, it indicates by name 1296; but by rank, when a kingdom, or a king, or a shepherd, or a flock, or a priest, or the priesthood, or a farmer, or a general, or an architect, and simply if anything else of the occupations by which the human race is divided.

For all these things which the account has shown to be contained in the five modes, consisting in substance and power and energy, in the first divisions concerning them, either it certainly moves or is moved, or (14∆_410> is actualized or actualizes, or contemplates or is contemplated, or speaks or is spoken to, or teaches or is taught, or receives a commission or a prohibition, and simply, to speak concisely, either as acting or as being acted upon they introduce to us in various ways, through their interweaving with one another, practical and natural and theological philosophy, that is, with each of the things named being understood in many ways, according to the concepts concerning it in contemplation, either laudably or blamably, and manifesting the principles concerning it that are to be done or not to be done, or are natural or unnatural, or are intelligible or unintelligible. For, as I said, the mode for each principle is twofold, according to the ability of the one who wisely makes the examination of the contemplation of them, so that both from the positing of the principles that are to be done and are natural and intelligible, and from the removal of the fantasies that are not to be done and are unnatural and unintelligible, practical and natural and theological philosophy may be acquired for the pious, which is the same as to say, the love of God.

And these again are divided into the present and the future, as having a shadow and a truth, and a type and an archetype. And insofar as it is supernaturally and highly possible for man in this age, having reached the highest measure of virtue and knowledge and wisdom, to obtain the science of divine things, it is in a type and image of the archetypes. For every truth now thought by us to exist is truly a type, and a shadow and image of the greater Logos. The Logos, who is in all things in the present in relation to the future and is the maker of all things, is understood as in type and truth, both being and appearing, as being beyond the present and the future, and beyond type and truth, by having nothing contemplated with it as an opposite. But falsehood is opposed to truth. Therefore, the Logos to whom all things are gathered is beyond truth, and again, as being man and God (14∆_412>, and being truly beyond all humanity and divinity.

Therefore, the first five modes, according to the manifold contemplation upon them, are gathered into practical and natural and theological philosophy, and these in turn into the present and the future, that is, type and truth, and the present and the future into the archetypal, that is, the Logos in the beginning, who makes those who have become worthy of him to suffer and see him, and who have diligently made their journey to him through the things that have been said, and who have made the decad that came into being through them into a monad through him, which has shaken out of them every impassioned and natural and 1297 intelligible movement, and which has formed in them by grace, according to their whole state, the property of the divine simplicity according to nature. And this also must be known, that

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χώρας, νήσους, πόλεις, ναούς, κώμας, ἀγρούς, ὄρη, φάραγγας, ὁδούς, ποταμούς, ἐρήμους, ληνούς, ἅλωνας, ἀμπελῶνας, καί ἁπλῶς ὅσα τόπον χαρακτηρίζειν δύναται, σημαίνῃ· κατά γένος δέ, καθολικῶς μέν ὁπόταν ἀγγέλους, ἤ ὅσα τῆς ἐν οὐρανοῖς ἔστι τῶν νοερῶν οὐσιῶν διακοσμήσεως, πρός δέ καί ἥλιον καί σελήνην, ἀστέρας, πῦρ, καί ὅσα ἐν ἀέρι, ἐν γῇ, ἐν θαλάσσῃ τυγχάνει ὄντα, ἤ ζῶα, ἤ ζωόφυτα, ἤ φυτά, καί ὅσα ἐκ γῆς μεταλλεύεται καί τέχναις ἀνθρώπων ὑποπίπτει, καί ὅσα ἕτερα τοιαῦτα, δηλοῖ, ἰδιοτρόπως δέ πάλιν, ὅταν ἀνθρώπους, ἔθνη, λαούς, γλώσσας, φυλάς, πατριάς, καί ὅσα τοιαῦτα, σύν ἀριθμῷ ἤ ἀριθμοῦ χωρίς ὀνομάζῃ· κατά πρόσωπον δέ, ὅταν τόνδε τόν ἄγγελον, ἤ τόνδε τόν ἀρχάγγελον, ἤ Σεραφίμ, ἤ ὅσα τῶν ἐν οὐρανοῖς διαιτωμένων νοερῶν οὐσιῶν, ἐξ ὀνόματος καλῇ, ἤ Ἀβραάμ, ἤ Ἰσαάκ, ἤ Ἰακώβ, ἤ ἕτερόν τινα τῶν ἐν ἐπαίνῳ ἤ ψόγῳ τῇ Γραφῇ κειμένων, δι᾿ ὀνόματος 1296 παραδηλοῖ· κατ᾿ ἀξίαν δέ, ἡνίκα βασιλείαν, ἤ βασιλέα, ἤ ποιμένα, ἤ ποίμνην, ἤ ἱερέα, ἤ ἱερωσύνην, ἤ γεωργόν, ἤ στρατηγόν, ἤ ἀρχιτέκτονα, καί ἁπλῶς εἴ τι ἄλλο τῶν οἷς διῄρηται τό ἀνθρώπινον γένος ἐπιτηδεύμασι.

Ταῦτα γάρ πάντα ὅσα τοῖς πέντε περιεχόμενα τρόποις ἔδειξεν ὁ λόγος, οὐσίᾳ καί δυνάμει καί ἐνεργείᾳ, ταῖς περί αὐτά πρώταις διαιρέσεσι, συνιστάμενα, ἤ κινεῖ πάντως ἤ κινεῖται, ἤ (14∆_410> ἐνεργεῖται ἤ ἐνεργεῖ, ἤ θεωρεῖ ἤ θεωρεῖται, ἤ λαλεῖ ἤ λαλεῖται, ἤ διδάσκει ἤ διδάσκεται, ἤ ἐπιτροπήν ἤ ἀποτροπήν δέχεται, καί ἁπλῶς ἵνα συνελών εἴπω, ἤ ποιοῦντα ἤ πάσχοντα τήν πρακτικήν καί τήν φυσικήν καί τήν θεολογικήν κατά συμπλοκήν δι᾿ ἀλλήλων ποικίλως ἡμῖν εἰσηγοῦνται φιλοσοφίαν, ἑκάστου δηλαδή τῶν ὠνομασμένων πολυτρόπως ταῖς περί αὐτό κατά τήν θεωρίαν ἐπινοίαις ἐπαινετῶς ἤ ψεκτῶς λαμβανομένου, καί τούς ἐπ᾿ αὐτῷ ποιητέους ἤ οὐ ποιητέους, ἤ φυσικούς ἤ ἀφύσικους, ἤ νοητούς ἤ ἀνοήτους λόγους ἐκφαίνοντος. ∆ιττός γάρ, ὡς ἔφην, ὁ ἐφ᾿ ἑκάστῳ λόγῳ τρόπος ἐστί, κατά τό δυνατόν τῷ ποιουμένῳ τήν ἐπ᾿ αὐτοῖς συνετῶς τῆς θεωρίας ἐξέτασιν, ἵνα ἔκ τε τῆς τῶν ποιητέων καί φυσικῶν καί νοητῶν λόγων θέσεως, καί ἐκ τῆς τῶν οὐ ποιητέων καί ἀφυσίκων καί ἀνοήτων φαντασιῶν ἀφαιρέσεως, ἡ πρακτική καί ἡ φυσική καί ἡ θεολογική περιποιηθῇ τοῖς εὐσεβέσι φιλοσοφία, ταὐτόν δέ ἐστιν εἰπεῖν, φιλοθεΐα.

Καί αὗται δέ πάλιν τῷ τε παρόντι καί τῷ μέλλοντι διαιροῦνται, ὡς σκιάν ἔχουσαι καί ἀλήθειαν, καί τύπον καί ἀρχετυπίαν. Ὡς δ᾿ ἄν ὑπερφυῶς τε καί ὑψηλῶς δυνατόν ἐστι κατά τόν αἰῶνα τοῦτον τῷ ἀνθρώπῳ τό ἀκρότατον φθάσαντες μέτρον τῆς ἀρετῆς καί τῆς γνώσεως καί τῆς σοφίας περιγενέσθαι τήν τῶν θείων ἐπιστήμην, ἐν τύπῳ καί εἰκόνι τῶν ἀρχετύπων ἐστί. Τύπος γάρ ἐστιν ὡς ἀληθῶς πᾶσα παρ᾿ ἡμῶν νῦν εἶναι νομιζομένη ἀλήθεια, καί σκιά τοῦ μείζονος Λόγου καί εἰκών. Ὁ ἐν ὅλοις κατά τό παρόν πρός τό μέλλον καί τῶν ὅλων ποιητικός Λόγος κατανοούμενός ἐστιν ὡς ἐν τύπῳ καί ἀληθείᾳ, καί ὤν καί φαινόμενος, ὡς ὑπέρ τό παρόν καί τό μέλλον ὤν, καί ὑπέρ τύπον καί ἀλήθειαν, τῷ μηδέν ἔχειν ἀντικείμενον συνθεωρούμενον. Ἀντίκειται δέ τῇ ἀληθείᾳ τό ψεῦδος. Ὑπέρ ἀλήθειαν ἄρα ὁ πρός ὅν τά πάντα συνάγεται Λόγος, καί αὖθις, ὡς ἄνθρωπος καί Θεός (14∆_412> ὑπάρχων, καί ὑπέρ πᾶσαν ὤν ἀληθῶς ἀνθρωπότητά τε καί θεότητα.

Συνάγονται τοίνυν οἱ μέν πρότεροι πέντε τρόποι κατά τήν ἐπ᾿ αὐτοῖς πολύτροπον θεωρίαν εἰς πρακτικήν καί φυσικήν καί θεολογικήν φιλοσοφίαν, αὗται δέ πάλιν εἰς τό παρόν καί εἰς τό μέλλον, ἤτοι τύπον καί ἀλήθειαν, τό παρόν δέ καί τό μέλλον εἰς τό ἀρχικόν, ἤγουν τόν ἐν ἀρχῇ Λόγον, τόν ποιοῦντα παθεῖν αὐτόν καί ἰδεῖν τούς ἀξίους αὐτοῦ γενομένους, καί διά τῶν εἰρημένων φιλοπόνως τήν πρός αὐτόν ποιησαμένους πορείαν, καί τήν δι᾿ αὐτούς γενομένην δεκάδα δι᾿ αὐτόν ποιησαμένους μονάδα, τήν αὐτούς ἐκτινάξαν παντός ἐμπαθοῦς τε καί φυσικοῦ καί 1297 νοητοῦ κινήματος, καί τήν ἐν χάριτι θείαν αὐτοῖς κατά τήν ὁλόκληρον ἕξιν ἐμμορφώσασαν τῆς κατά φύσιν θείας ἁπλότητος ἰδιότητα. Ἰστέον δέ καί τοῦτο, ὅτι