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signifies thanksgiving. 5 salvation of my face is my God. You are the salvation of my true face. And the light is the salvation of the inner man, about which it says: "a man's wisdom will illuminate his face." And again the holy one says to have "the eyes of the heart enlightened" and "with unveiled face to reflect the glory of the Lord." When the face is reflected by the appropriate and divine glory and is enlightened by wisdom, God is my salvation. Let others who have been delivered from sickness say: "3my salvation is the physician"3, and let another delivered from a storm and surge say: "3my salvation is the helmsman"3. 1 For the end; for the sons of Korah for understanding, a psalm. Concerning the end, it has often been said that the ultimate is desirable, for the sake of which all other things come to be, but it itself is for the sake of nothing ····· ····· ····· ····· to have. He who knows the end also knows the things that produce the end that come before it. and as much as ····· ····· ····· ··· again a transition through progress to accomplish ····· ····· ····· not in··ẹ····· ····· ····· ····· to the already existing desirable. Therefore one must be intelligent ····· ····· ····ẹ····· ····· ····· ····· ····· 308 2 O God, in our ears we have heard, our fathers have announced to us. In our own ears, say the holy ones, we have heard the words of God. In addition to common hearing, an addition of ears occurs, when someone is able to hear words of knowledge. The physician hearing medical words has a medical ear, but another does not. The one who is able to say, "the discipline of the Lord opens my ears," does not speak about sensible hearing, but about that which is able to hear the words of God with knowledge. Thus, therefore, "in our ears" must be heard, and it is not redundant; for it does not signify what is already there, but what has been added. And observe, indeed, how the holy one says: "the discipline of the Lord opens my ears." He says: "The Lord gives me a tongue of discipline to know when it is necessary to speak a word, he set it for me in the morning, he added to me an ear for hearing; and the discipline of the Lord opens my ears." The ear given as an addition is for knowledge, it hears words in a manner befitting God. And when this is added, his discipline then opens the ears, this which was added, the other ear, the one for knowledge, the one hearing in a manner befitting God, the one able to say: "I heard unspeakable words"; for it is not for everyone to say this, but for the one who has received an additional ear from God. The Savior, having these things in mind, said: "He who has ears to hear, let him hear." But not all had the ears to hear the veiled words of Jesus, the words proclaimed in parables. For this reason Porphyry also raged in this matter. "O God, in our ears we have heard." In our own, not those common to the irrational animals, but in those attuned to the knowledgeable words of God. And concerning sensible dialects this also signifies: the Egyptian hears of the Egyptians in his own ears, he hears with his own ear. ... so then here we take it according to knowledge? -Those who are concerned with teaching personify all: "a people full of sins"; for it is not possible for each one to be full of the same sins; for they are also contrary and cannot coexist. At any rate, the same man cannot have both cowardice and recklessness, but a whole people can. And again, concerning things that are able to coexist, even if they do not coexist because of their number, if I say that the whole city has knowledge, not everyone has the same knowledge; for it is impossible for all to have it as is necessary. But it is possible to have it as mishearings. "Our fathers have announced to us." Our fathers according to instruction. Wise are those who speak. Insofar as they are wise, therefore, they are born from them, not insofar as they are men; for many wise men are from those who are not wise, and many who are not wise are from the wise. 2 the work which you did in their days, in ancient days. In their days, being ancient, ····· ····· ····· ····· · our fathers announced to us. And that it is necessary to hear with knowledge ····· ····· ····· ·····ṇ those things which happened in

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εὐχαριστίαν σημαίνει. 5 σωτήριον τοῦ προσώπου μου ὁ θεός μου. τοῦ ἀληθῶς προσώπου μου σωτήριον εἶ. τὸ φῶς δέ ἐστιν τὸ σω̣τήριον τ̣οῦ ἔσω ἀνθρώπου, περὶ οὗ λέγει· "σοφία ἀνθρώπ̣ου φωτιεῖ πρόσωπον αὐτοῦ". καὶ πάλιν λέγει ὁ ἅγιος "πεφωτισμένους" ἔχειν "τοὺς ὀφθαλμοὺς τῆς καρδίας" καὶ "ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου̣ καθοπτρίζεσθαι". ὅταν καθοπτριςθῇ τὸ πρόσωπον ὑπὸ τῆς καταλλήλου καὶ θείας δόξης καὶ φωτισθῇ ὑπὸ τῆς σοφ̣ίας, ἐμοῦ σωτηρία ὁ θεός ἐστιν. ἄλλοι ῥυσθέντες ἐκ νόσου λεγέτωσαν· "3σωτηρία μού ε᾿̣στιν ὁ ἰατρός"3, καὶ ἄλλος ἐκ τρικυμίας καὶ ζάλης ῥυσθεὶς λεγέτω· "3σωτηρία μού ἐστιν ὁ κυβερνήτης"3. 1 Εἰς τὸ τέλος· τοῖς υἱοῖς Κόρε εἰς σύνεσιν ψαλμός. περὶ τοῦ τέλους πολλάκις ἐλέχθη, ὅτι τὸ ἔςχατον ὀρεκτόν ἐστιν, οὗ ἕνεκα τὰ ἄλλα πάντα γι´̣νεται, αὐτὸ δὲ οὐδενὸς ἕνεκα ····· ····· ····· ····· ἔχειν. ὁ εἰδὼς τὸ τέλος οἶδεν καὶ τὰ ποιητικὰ τοῦ τέλους τὰ πρὸ του´̣του. καὶ ἐς ὅσ̣ον ····· ····· ····· ··· πάλιν μετάβασις διὰ προκοπῶν ἀνύειν ····· ····· ····· οὐκ εν··ε̣····· ····· ····· ····· τῷ ἤδη ὑπάρξαντι ὀρεκτῷ. συνετὸν οὖν δεῖ εἰ῀̣ναι ····· ····· ····ε̣····· ····· ····· ····· ····· 308 2 ὁ θεός, ἐν τοῖς ὠσὶν ἡμῶν ἠκούσαμεν, οἱ πατέρες ἡμῶν ἀνήγγειλαν ἡμῖν. ἐν τοῖς ἑαυτῶν ὠσίν, φασίν οἱ ἅγιοι, ἠκούσαμεν τῶν τοῦ θεοῦ λόγων. πρὸς τῇ κοινῇ ἀκοῇ προσθήκη ὤτων γίνεται, ὅταν τις δύνηται ἐπιστημον̣ικῶν λόγων ἀκούειν. ὁ ἰατρὸς ἀκούων ἰατρικῶν λόγων ἔχει ὠτίον ἰατρικόν, ἄλλος δὲ οὔ. ὁ δυνάμεν̣ος εἰπεῖν· "ἡ παιδεία κυρίου διανοίγει μου τὰ ὦτα", οὐ περὶ τῆς αἰσθητῆς ἀκοῆς λέγει, ἀλλὰ τῆς δυναμένης ἀκούειν ε᾿̣π̣ιστημονικῶν θεοῦ λόγων. οὕτως οὖν ἀκουστέον τὸ "ἐν τοῖς ὠσὶν ἡμῶν", καὶ οὔκ ἐστιν παρέλκον· οὐ γὰρ τὸ ὑπάρχον σημαίνει, ἀλλὰ τὸ προσγενόμενον. καὶ θεώρει γε, πῶς λέγει ὁ ἅγιος· "ἡ παιδεία κυρίου διανοίγει μου τὰ ὦτα̣". λέγει· "κύριος δίδωσίν μοι γλῶσσαν παιδείας τοῦ γνῶναι ἡνίκα δεῖ εἰπεῖν λόγον, ἔθηκέν μοι πρωΐ, προςέθηκέν μοι ὠτίον τοῦ ἀκούειν· καὶ ἡ παιδεία κυρίου διανοίγει μου τὰ ὦτα". τὸ κατὰ προσθήκην διδόμενον ὠτίον ἐπιστημονικόν ε᾿̣στιν, θεοπρεπ̣ῶς̣ λόγων ἀκούει. καὶ ὅταν τοῦτο προστεθῇ, ἡ παιδεία αὐτοῦ λοιπὸν τὰ ὦτα διαν̣οίγει, τοῦτο τὸ προστεθέν, τὸ ἄλλο ὠτίον, τὸ ἐπιστημονικόν, τὸ θεοπρεπῶς ἀκοῦον, τὸ δυνάμενον εἰπ̣εῖν· "ἤκουσ̣α ἄρρητα ῥήματα"· ου᾿̣ π̣αντὸς γὰρ ἔστιν τοῦτο εἰπεῖν, ἀλλὰ τοῦ προσθήκην ὠτὸς λαβόντος θε̣όθεν. ταῦτα ε᾿̣ν̣ νῷ ὁ σωτὴρ ἔχων̣ ἔλεγεν· "ὁ ἔχων ὦτα ἀκούειν ἀκουέτω". οὐ πάντες δὲ εἶχον τὰ ἀκούοντα τῶν Ἰησοῦ ἐπικε̣καλυμμένων λόγω̣ν, τῶν ἐν παραβολαῖς ἀπαγγελλομένων λόγων. ὅθεν ἐμάνη Πορφύριος καὶ ἐν τούτῳ. "ὁ θεός, ἐν τοῖς ὠσὶν ἡμῶν ἠκούσαμεν". τοῖς ἰδίοις ἡμῶν, οὐ τοῖς κοινοῖς πρὸς τὰ ἄλογα ζῷα, ἀλλὰ ἐν ἡρμοσμένοις πρὸς τοὺς τοῦ θεοῦ ε᾿̣π̣ιστημονικοὺς λόγους. καὶ ἐπὶ τῶν αἰσθητῶν δὲ διαλέκτων τοῦτο σημαίνει· ὁ Αἰγύπτιος τῶν Αἰγυπτίων̣ ἐν τοῖς ἰδίοις ὠσὶν ἀκούει, τῷ ἰδίῳ ὠτὶ ἀκούει. ἐπερ · ἐνταῦθα οὖν̣ κατὰ τὸ ἐπιστημονικὸν λαμβάνομεν; -οἱ περὶ διδασκαλίαν ὄντες προσωποποιοῦνται πάντας· "λαὸς πλήρης ἁμαρτ̣ιῶν"· μὴ γὰρ ἕκαστον οἷόν τε τῶν αὐ τῶν ἁμαρτημάτων πλήρης εἶναι· εἰσὶν γὰρ καὶ ἐναντίαι καὶ ἀσυνύπαρκτοι. οὐ δύναται γοῦν ὁ αὐτὸς ἄνθρωπος ἔχειν δειλίαν καὶ θρασύτητα, λαὸς δὲ ὅλος ἔχειν δύναται. καὶ πάλιν περὶ δυναμένων̣ συνυπάρξαι, κἂν μὴ συνυπάρξωσιν διὰ τὸ πλῆθος, ἐὰν λέγω, ὅτι πᾶσα ἡ πόλις ἐπιστήμας ἔχει, οὐ πᾶς̣ τὰς αὐτὰς ἔχε̣ι̣· ἀδύνατον γάρ ἐστιν πάντας ἔχειν ὡς δεῖ. δυνατὸν δὲ ἔχειν ὥσπερ παρακούσματα. "οἱ πατέρες ἡμῶν ἀνήγγει̣λαν ἡμῖν". οἱ πατέρες ἡμῶν κατὰ παίδευσιν. σοφοί εἰσιν οἱ λέγοντες. ᾗ σοφοὶ οὖν ἐξ αὐτῶν εἰσιν γε̣ν̣νηθέντες, οὐχ ᾗ ἄνθρωπο̣ι· πολλοὶ γὰρ σοφοὶ ἐξ οὐ σοφῶν καὶ πολλοὶ μὴ σοφοὶ ἐκ σοφῶν εἰσιν. 2 ἔργον, ὃ εἰργάσω ἐν ταῖς ἡμέραις αὐτῶν, ἐν ἡμέραις ἀρχαίαις. ἐν ταῖς αὐτῶν ἡμέραις, ἀρχαίαις οὔσαις, ····· ····· ····· ····· · ἡμῖν ἀπήγγειλαν οἱ πατέρες ἡμῶν. καὶ ὅτι δεῖ τὸ ἀκοῦσαι ἐπιστημονικῶς ····· ····· ····· ·····ν̣ ἐκεῖνα τὰ γενόμενα ἐν