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are taken as happening each day} and thus there is no right judgment in them nor true discernment in divine and human affairs.

22. (419) God from the beginning has made two worlds, a visible and an invisible one, and one king of visible things, bearing in himself the characters of the two worlds, with respect to both the visible and the intelligible. Corresponding to these, two suns also shine, this sensible one and another, an intelligible one} and what the sun is among visible and sensible things, this God is among invisible and intelligible things, for He both is and is called the Sun of Righteousness. Behold, then, according to these things, there are two suns, one sensible and one intelligible, just as there are also two worlds, as has been said} and the one of the two, that is, the sensible world and all things in it, are illuminated by this sensible and visible sun} but the other, that is, the intelligible world and those in it, are illumined and made radiant by the intelligible Sun of Righteousness. Therefore, sensible things are illuminated by the sensible sun, and intelligible things by the intelligible sun, separately from each other, having no union or knowledge or communion at all with each other, neither the intelligible with the sensible, nor the sensible with the intelligible.

23. Man alone of all visible and intelligible beings was created double by God, having a body composed of four elements, and sensation and breath, through which he partakes of these elements and lives in them, and a soul that is intelligent and immaterial and incorporeal, ineffably and inscrutably united and mingled with these things without mixture and without confusion. And these constitute one man, a creature mortal and immortal, visible and invisible, sensible and intelligible, an observer of the visible creation, a knower of the intelligible. Just as, then, in the two worlds the two suns are divided in their energies, (420) so also it is in the one man} for the one illumines his body, the other his soul, and each imparts participation in its own light to that which is illumined by it, according to its receptive capacity, either richly or poorly.

24. The sensible sun is seen, it does not see} the intelligible one is both seen by the worthy and sees all, and especially those who see it. The sensible sun does not speak nor does it give to anyone to speak} the intelligible one both speaks to its friends and grants to all to speak. The sensible sun, shining in the sensible garden, by the heat of its rays only dries up the moisture of the earth, but it does not also make the plants and the seeds fertile} but the intelligible one, appearing in the soul, works both things: it dries up the moisture of the passions, and cleanses the loathsomeness that comes from them, and provides richness to the intelligible earth of the soul, from which, being watered, the plants of the virtues are nourished little by little.

25. The sensible sun rises and illuminates the sensible world and all things in it, men, wild beasts, cattle, and whatever else, over which it spreads its light equally, but it sets again and leaves dark the place which it was illumining. The intelligible one shines and has ever shone, whole in the whole universe, uncontainably contained, but it is separated from the things created by it and is wholly distinct from them without interval, whole in the whole universe and nowhere, whole in all visible creatures and wholly outside of them, whole in visible things and whole in invisible things, and is wholly present everywhere and is wholly nowhere at all.

Other theological and practical chapters of the same, 100. (421) 1. Christ is the beginning, the middle, and the perfection} for in all things He who is in the first things, is also in

the middle and the last, as He is in the first} for there is not in Him

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ἑκάστην γινόμενα ἐκλαμβάνονται} καί οὕτως οὐκ ἔστι κρίσις ὀρθή ἐν αὐτοῖς οὐδέ διάγνωσις ἀληθής ἐν θείοις καί ἀνθρωπίνοις πράγμασιν.

κβ'. (419) Ὁ Θεός ἐξ ἀρχῆς δύο κόσμους πεποίηκεν, ὁρατόν καί ἀόρατον, ἕνα δέ βασιλέα τῶν ὁρωμένων, τῶν δύο κόσμων ἐν ἑαυτῷ τούς χαρακτῆρας ἐπιφερόμενον κατά γε τό ὁρώμενον καί αὐτό τό νοούμενον. Τούτοις καταλλήλως καί δύο ἐπιλάμπουσιν ἥλιοι, αἰσθητός οὗτος καί νοητός ἄλλος} καί ὅπερ ἐστίν ἐν τοῖς ὁρωμένοις καί αἰσθητοῖς ἥλιος, τοῦτο ἐν τοῖς ἀοράτοις καί νοητοῖς Θεός, ἥλιος γάρ τῆς δικαιοσύνης καί ἔστι καί λέγεται. Ἰδού γοῦν δύο κατά ταῦτα ἥλιοι, εἷς αἰσθητός καί εἷς νοητός, ὥσπερ καί δύο κόσμοι, καθώς εἴρηται} καί ὁ μέν εἷς τῶν δύο, ἤγουν ὁ αἰσθητός κόσμος καί τά ἐν αὐτῷ πάντα, ὑπό τοῦ αἰσθητοῦ τούτου καί ὁρωμένου ἡλίου φωτίζονται} ὁ δέ ἕτερος, ἤτοι ὁ νοητός καί οἱ ἐν αὐτῷ, ὑπό τοῦ νοητοῦ ἡλίου τῆς δικαιοσύνης καταλάμπονται καί φαιδρύνονται. Τά τε οὖν αἰσθητά ὑπό τοῦ αἰσθητοῦ, τά τε νοητά ὑπό τοῦ νοητοῦ ἡλίου διῃρημένως ἀλλήλων καταφωτίζονται, μηδεμίαν ἐχόντων πρός ἄλληλα ἕνωσιν ἤ γνῶσιν ἤ κοινωνίαν τό σύνολον, μήτε τῶν νοητῶν πρός τά αἰσθητά , μήτε τῶν αἰσθητῶν πρός τά νοητά.

κγ'. Μόνος ἐκ τῶν ὁρωμένων καί νοουμένων ἁπάντων ὁ ἄνθρωπος διπλοῦς ἐκτίσθη παρά Θεοῦ, σῶμα μέν ἔχων ἐκ τεσσάρων συνεστηκός στοιχείων, αἴσθησίν τε καί πνοήν δι᾿ ὧν τούτων τῶν στοιχείων μετέχει καί ζῇ ἐν αὐτοῖς, ψυχήν δέ νοεράν καί ἄϋλον καί ἀσώματον ἀρρήτως ἐν τούτοις καί ἀνεξιχνιάστως συνηνωμένην καί συγκεκραμένην ἀμίκτως καί ἀσυγχύτως. Ταῦτα δέ ἐστιν ἄνθρωπος εἷς, ζῷον θνητόν καί ἀθάνατον, ὁρατόν καί ἀόρατον, αἰσθητόν καί νοούμενον, ἑποπτικόν τῆς ὁρωμένης κτίσεως, γνωστικόν τῆς νοουμένης. Ὥσπερ γοῦν ἐν τοῖς δυσί κόσμοις οἱ δύο ταῖς ἐνεργείαις διαμερίζονται ἥλιοι, (420) οὕτω καί ἐν τῷ ἑνί ἀνθρώπῳ} ὁ μέν γάρ τό σῶμα, ὁ δέ τήν ψυχήν αὐτοῦ περιλάμπει, καί τοῦ οἰκείου φωτός τῆς μεθέξεως ἕκαστος τό ὑπ᾿ αὐτοῦ ἐλλαμπόμενον κατά τήν δεκτικήν δύναμιν αὐτοῦ ἤ πλουσίως ἤ ἐνδεῶς μεταδίδωσιν.

κδ'. Ὁ αἰσθητός ἥλιος θεωρεῖται, οὐ θεωρεῖ} ὁ νοητός καί θεωρεῖται παρά τῶν ἀξίων καί πάντας ὁρᾷ καί μᾶλλον τούς ὁρῶντας αὐτόν. Ὁ αἰσθητός οὐ λαλεῖ οὐδέ λαλεῖν τινι δίδωσιν} ὁ νοητός καί λαλεῖ τοῖς ἑαυτοῦ φίλοις καί λαλεῖν τοῖς πᾶσι χαρίζεται. Ὁ αἰσθητός ἐν τῷ αἰσθητῷ κήπῳ λάμψας, τῇ θερμότητι τῶν ἀκτίνων τό ὑγρόν μόνον ἀποξηραίνει τῆς γῆς, οὐ μέντοι γε καί πιαίνει τά φυτά καί τά σπέρματα} ὁ νοητός δέ τά ἀμφότερα ἐν τῇ ψυχῇ ἐπιφανείς κατεργάζεται, τήν ὑγρότητα ξηραίνει τήν τῶν παθῶν, καί τήν βδελυγμίαν τήν ἐξ αὐτῶν ἀποκαθαίρει, καί πιότητα τῇ νοερᾷ ἐμπαρέχει γῇ τῆς ψυχῆς, ἐξ ἧς ἀρδευόμενα τρέφονται κατ᾿ ὀλίγον τῶν ἀρετῶν τά φυτά.

κε'. Ὁ αἰσθητός ἥλιος ἀνατέλλει καί φωτίζει τόν κόσμον τόν αἰσθητόν καί πάντα τά ἐν αὐτῷ, ἀνθρώπους, θηρία, κτήνη καί εἴ τι ἕτερον, ἐφ᾿ οἷς ἐπίσης καί τό φῶς ὑφαπλοῖ, δύνει δέ πάλιν καί σκοτεινόν καταλιμπάνει τόν τόπον ὅνπερ κατέλαμπεν. Ὁ νοητός λάμπει ἀεί καί ἔλαμπεν, ὅλος ἐν ὅλῳ τῷ παντί ἀχωρήτως χωρούμενος, ἐκ δέ τῶν ὑπ᾿ αὐτοῦ κτισθέντων ἀποκεχώρισται καί ὅλος τούτων ἀδιαστάτως διΐσταται, ἐν ὅλῳ ὅλος ἐν τῷ παντί καί οὐδαμοῦ, ἐν ὅλοις ὅλος τοῖς ὁρωμένοις κτίσμασι καί ὅλος τούτων ἐκτός, ὅλος ἐν τοῖς ὁρωμένοις καί ὅλος ἐν τοῖς ἀοράτοις, καί πανταχοῦ ὅλος πάρεστι καί ὅλος οὐδαμῶς οὐδαμοῦ.

Τοῦ αὐτοῦ ἕτερα κεφάλαια θεολογικά καί πρακτικά ρ'. (421) α'. Ἀπαρχή Χριστός, μεσότης καί τελειότης} ἐν πᾶσι γάρ ὁ ἐν τοῖς πρώτοις, ἔν τε

τοῖς μέσοις καί τελευταίοις, ὡς ἐν τοῖς πρώτοις ἐστίν} οὐδέ γάρ ἐστιν ἐν αὐτῷ