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the face of the most holy pope, for a sight; and to present to him a book of the things that have happened improperly. When he had said these things, Maximus and Gregory the patrician said: Since your proposal happens to be good, and contributes to the Church, so let it be done.

Therefore, having come with us to this renowned city of the Romans, he fulfilled his promise; condemning the doctrines of the impious Ekthesis; and uniting himself through orthodox confession to the holy, catholic, and apostolic Church, by the grace and cooperation of our great God and Savior Jesus Christ, to whom be glory forever and ever, Amen.

ADMONITION.

Of the blessed monk Maximus, Concerning the soul. Page 353. First of all, I shall set forth, by what criterion the soul is naturally

apprehended; then, through what means it is shown to exist; then next, whether it happens to be a substance, or an accident; then, following these things, whether it is simple, or composite; then again, whether it is mortal, or immortal; and last, whether it is rational, or irrational. For these things are especially accustomed to be investigated in the discourse Concerning the soul, as being most opportune, and able to characterize its particularity. And for the confirmation of the things examined, we shall use common notions, by which things at hand are naturally testified to be trustworthy. But for the sake of brevity and utility, we shall now use only those syllogisms that have their proof for what is necessary to the inquiry, so that becoming clear and easily comprehensible thoughts, they may produce in us a certain readiness for responding to opponents. Let us then begin the discourse from this point.

What is the criterion for apprehending the soul. All existing things are either known by sense, or apprehended by intellect. And that which

falls under sense has sense itself as a sufficient proof; for at the same time as the impact, it also produces in us the impression of the (356) subject; but that which is apprehended by intellect is not known from itself, but from its opposites. The soul, therefore, being unknowable, will be known not from itself, but reasonably from its effects.

Whether the soul exists. Our body, when it is moved, is moved either from without, or from within. And that from without it is not

moved, is clear from the fact that it is moved neither by being pushed, nor by being pulled, like inanimate things. And again, being moved from within, it is not moved naturally, like fire; for that does not cease from being moved as long as it is fire, just as the body, having become dead, is not moved, though it is a body. Therefore, if it is moved neither from without like inanimate things, nor naturally like fire, it is clear that it is moved by a soul, which also provides it with life. If therefore the soul is shown to provide our body with life, the soul will exist in its own right, being known from its opposites.

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πρόσωπον τοῦ ἁγιωτάτου πάπα, θέας· καί αὐτῷ ἐπιδοῦναι τῶν ἀτόπως γεγενημένων λίβελλον. Ταῦτα αὐτοῦ εἰρηκότος, Μάξιμος καί Γρηγόριος ὁ πατρίκιος εἶπαν· Ἐπειδή ἡ πρότασίς σου ἀγαθή τυγχάνει, καί τῇ Ἐκκλησίᾳ συμβαλλομένη, οὕτω καί γένηται.

Ἐν ταύτῃ οὖν τῇ μεγαλωνύμῳ σύν ἡμῖν γενόμενοςῬωμαίων πόλει, τήν ὑπόσχεσιν ἐπλήρωσε· κατακρίνας μέν τά τῆς ἀσεβοῦς Ἐκθέσεως δόγματα· ἑνώσας δέ ἑαυτόν διά τῆς ὀρθοδόξου ὁμολογίας τῇ ἁγίᾳ, καθολικῇ καί ἀποστολικῇ Ἐκκλησίᾳ, χάριτι καί συνεργείᾳ τοῦ μεγάλου Θεοῦ καί Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τούς αἰῶνας τῶν αἰώνων, Ἀμήν.

ΜΟΝΙΤUΜ.

Τοῦ μακαρίου Μαξίμου μοναχοῦ, Περί ψυχῆς. Σελ. 353. Πρῶτον μέν ἁπάντων ὑποθήσομαι, τίνι κριτηρίῳ πέφυκεν ἡ ψυχή

καταλαμβάνεσθαι· εἶτα, δι᾿ ὧν δείκνυται ὑπάρχουσα· εἴθ᾿ ἑξῆς, εἰ οὐσία τυγχάνει οὖσα, ἤ συμβεβηκός· εἶτα τούτοις ἀκολούθως, εἰ ἁπλῆ, ἤ σύνθετος· εἶτ᾿ αὖθις, εἰ θνητή, ἤ ἀθάνατος· τελευταῖον δέ, εἰ λογική, ἤ ἄλογος. Ταῦτα γάρ μάλιστα ἐν τῷ Περί ψυχῆς ζητεῖσθαι εἴωθε λόγῳ, ὡς καιριώτατα, καί δυνάμενα αὐτῆς τήν ἰδιότητα χαρακτηρίζειν. Ἀποδείξεσι δέ πρός τήν τῶν ἐξητασμένων βεβαίωσιν, ταῖς κοιναῖς χρησόμεθα ἐννοίαις, αἷς τό ἀξιόπιστον τά ἐν χερσί πράγματα μαρτυρεῖν πέφυκε. Συντομίας δέ χάριν καί τοῦ χρησίμου, μόνοις τοῖς πρός τό ἀναγκαῖον τοῦ ζητουμένου (οὐκ) ἔχουσι τήν ἀπόδειξιν τά νῦν χρησόμεθα συλλογισμοῖς, ὅπως ἄν σαφῆ τε καί εὐπερίδραστα νοήματα γενόμενα, ἑτοιμότητά τινα ἡμῖν ἐμποιεῖ πρός τήν τῶν ἀνθισταμένων ἀπάντησιν. Ἀρξώμεθα οὖν τοῦ λόγου ἐντεῦθεν.

Τί τό καταληπτικόν τῆς ψυχῆς κριτήριον. Πάντα τά ὄντα, ἤ αἰσθήσει γνωρίζεται, ἤ νοήσει καταλαμβάνεται. Καί τό μέν

αἰσθήσει ὑποπίπτον ἱκανή ἀπόδειξιν ἔχει τήν αἴσθησιν· ἅμα γάρ τῇ προσβολῇ, καί τήν φαντασίαν ἡμῖν ἐμποιεῖ τοῦ (356) ὑποκειμένου· τό δέ νοήσει καταλαμβανόμενον οὐκ ἐξ ἑαυτοῦ, ἀλλ᾿ ἐκ τῶν ἐναντίων γνωρίζεται. Ἡ τοίνυν ψυχή ἄγνωστος οὖσα, οὐκ ἐξ ἑαυτῆς, ἀλλ᾿ ἐκ τῶν ἀποτελεσμάτων εἰκότως γνωσθήσεται.

Εἰ ἔστι ψυχή. Τό σῶμα ἡμῶν κινούμενον, ἤ ἔξωθεν, ἤ ἔνδοθεν κινεῖται. Καί ὅτι μέν ἔξωθεν οὐ

κινεῖται, δῆλον ἐκ τοῦ μήτε ὠθούμενον, μήτε ἑλκόμενον κινεῖσθαι, ὡς τά ἄψυχα. Καί ἔνδοθεν πάλιν κινούμενον οὐ φυσικῶς κινεῖται, ὡς τό πῦρ· ἐκεῖνο μέν γάρ οὐ παύεται τοῦ κινεῖσθαι ἐς ὅσον ἐστί πῦρ, ὥσπερ τό σῶμα νεκρόν γενόμενον οὐ κινεῖται σῶμα ὄν. Οὐκοῦν εἰ μήτε ἔξωθεν κινεῖται ὡς τά ἄψυχα, μήτε φυσικῶς ὡς τό πῦρ, δῆλον ὅτι ὑπό ψυχῆς κινεῖται, τῆς καί τό ζῇν αὐτῷ παρεχούσης. Εἰ τοίνυν τῷ σώματι ἡμῶν ψυχή δείκνυται τό ζῇν αὐτῷ παρέχουσα, ἔσται καθ' ἑαυτήν ἡ ψυχή ἐκ τῶν ἐναντίων γνωριζομένη.