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signifying the divine decad in the soul, and containing the other blessed decad of the commandments. For the tetrad is the decad in potentiality, being composed from the monad in a sequence according to progression. And again, it is the same as a monad, monadically containing the good according to synthesis, and showing the simple and indivisible nature of the divine energy, divided in itself without being cut; by which the soul has vigorously preserved its own nature as unassailable; and has manfully struck away what is alien as evil; as possessing a rational mind, and prudent wisdom, and contemplation in practice, and virtuous knowledge, and upon them unforgettable knowledge, at once most faithful and steadfast; and as having prudently offered to God the effects joined to their causes, and the energies to their powers; and having received in return for these things the deification that produces simplicity.

For there is energy and manifestation: of the mind, the word, as the effect of a cause; and of wisdom, prudence; and of contemplation, practice; and of knowledge, virtue; and of unforgettable knowledge, faith; from which things is created the inner disposition towards both truth and the good, I mean, God; which he said was divine science, and infallible knowledge, and love and peace, in which and through which is deification; [science] as the fulfillment of all knowledge concerning God and divine things that is attainable by humans, and the infallible comprehension of the virtues; but [knowledge], as having genuinely embarked upon the truth, and providing a lasting experience of the divine; but [love] as, being wholly of God according to disposition, wholly partaking of the delight; but [peace], as experiencing the same things as God, and preparing those deemed worthy to be in it to experience the same. For if the divine is completely immovable, as having nothing whatsoever to disturb it. (For what is there that reaches its eminence?) and peace is a stability both unshakable and immovable; and moreover, an untroubled gladness; does not every soul, then, that has been deemed worthy to receive divine peace, also experience divine things? so that not only of vice and ignorance, and falsehood and wickedness—the evils opposed to virtue and knowledge, and to truth and the good, which subsist alongside the unnatural movements of the soul—but even having surpassed, if it is right to say so, the limits of virtue itself, of knowledge, and again of truth and goodness, as they are discerned by us, and having laid itself to rest, both ineffably and unknowingly, in the bed of God that is beyond all truth and goodness, according to His most unerring promise; so as to no longer have anything of the things by nature apt to disturb it reach its hiddenness in God; in which blessed and (681) all-holy bed, that awesome mystery of unity beyond mind and reason is accomplished; through which both God to the Church, that is, the soul, and the soul to God, will become one flesh and one spirit; O Christ, how shall I marvel at Your goodness—for I will not dare say I can sing Your praises, I who do not even have sufficient power to marvel worthily; For the two shall be one flesh. This mystery is great; but I speak in reference to Christ and to the Church, says the divine Apostle. And again: He who is joined to the Lord is one spirit.

In this way, then, the soul, having become uniform, and gathered to itself and to God, there will no longer be the reason that conceptually divides it into many things, its head being crowned with the first and only and one Logos and God; in whom, according to one inconceivable simplicity, all the principles of beings uniformly both are and subsist, as in the creator of beings and maker; gazing intently on whom, not being outside of itself, but wholly in the whole, it too will know by a simple intuition the principles and causes of beings, because of which, perhaps, before being wedded to the Logos and God, it was subject to divisive methods; and savingly

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δηλωτικῶν μέν τῆς κατά ψυχήν θείας δεκάδος, περιεκτικῶν μέν τῆς ἄλλης τῶν ἐντολῶν μακαρίας δεκάδος. ∆εκάς γάρ δυνάμει ἐστίν ἡ τετράς, ἀπό τῆς μονάδος εἰρμῷ κατά πρόοδον συντιθεμένη. Καί πάλιν μονάς ἡ αὐτή, κατά σύνοδον τό ἀγαθόν μοναδικῶς περιέχουσα, καί τό ἁπλοῦν καί ἀμερές τῆς θείας ἐνεργείας, ἐφ᾿ ἑαυτῆς ἀτμήτως μεμερισμένον δεικνύουσα· αἷς, τό μέν οἰκεῖον εὐτόνως ἀπερεγχείρητον ἡ ψυχή διετήρησεν· τό δέ ἀλλότριον ἀνδρικῶς ὡς πονηρόν ἀπεῤῥάπισεν· ὡς νοῦν εὔλογον ἔχουσα, καί σοφίαν ἔμφρονα, καί θεωρίαν ἔμπρακτον, καί γνῶσιν ἐνάρετον, καί τήν ἐπ᾿ αὐταῖς ἄληστον γνῶσιν, πιστοτάτην ὁμοῦ καί ἀμετάπτωτον· καί ὡς τοῖς αἰτίοις τά αἰτιατά, καί ταῖς δυνάμεσι τάς ἐνεργείας σωφρόνως συνημμένας, Θεῷ προσκομίσασα· καί ἀντιλαβοῦσα τούτων τήν ποιητικήν τῆς ἁπλότητος θέωσιν.

Ἐνέργεια γάρ ἐστι καί φανέρωσις· τοῦ μέν νοῦ, ὁ λόγος, ὡς αἰτίας αἰτιατόν· καί τῆς σοφίας ἡ φρόνησις, καί τῆς θεωρίας ἡ πρᾶξις, καί τῆς γνώσεως ἡ ἀρετή, καί τῆς ἀλήστου γνώσεως ἡ πίστις· ἐξ ὧν ἡ ἐνδιάθετος πρός τε τήν ἀλήθειαν καί τό ἀγαθόν, φημί δέ τόν Θεόν, σχέσις δημιουργεῖται· ἥν ἔφασκεν εἶναι θείαν ἐπιστήμην, καί γνῶσιν ἄπταιστον, καί ἀγάπην καί εἰρήνην, ἐν αἷς καί δι᾿ ὧν ἡ θέωσις· τήν μέν [ἐπιστήμην] ὡς συμπλήρωσιν πάσης τῆς ἐφικτῆς ἀνθρώποις περί Θεοῦ καί τῶν θείων γνώσεως, καί τῶν ἀρετῶν περιοχήν ἄπταιστον· τήν δέ [γνώμην], ὡς ἐπιβᾶσαν γνησίως τῇ ἀληθείᾳ, καί πεῖραν τοῦ θείου διαρκῆ παρεχομένην· τήν δέ [ἀγάπην] ὡς ὅλης τοῦ Θεοῦ κατά διάθεσιν, ὅλην μετέχουσαν τῆς τερπνότητος· τήν δέ [εἰρήνην], ὡς τά αὐτά τῷ Θεῷ πάσχουσαν, καί πάσχειν τούς κατ᾿ αὐτήν ἀξιωθέντας γενέσθαι παρασκευάζουσαν. Εἰ γάρ τό θεῖον παντελῶς ἀκίνητον, ὡς τό διοχλοῦν καθ᾿ ὅτιοῦν οὐκ ἔχον. (Τί γάρ καί τό φθάνον ἐστί τήν ἐκείνου περιωπήν;) ἡ δέ εἰρήνη, σταθερότητς ἐστίν ἀκλόνητός τε καί ἀκίνητος· πρός δέ, καί ἀνενόχλητος εὐφροσύνη· ἆρα τά θεῖα οὐ πάσχει καί πᾶσα ψυχή, ἡ τήν θείαν καταξιωθεῖσα κομίσασθαι εἰρήνην; ὡς μή μόνον κακίας καί ἀγνωσίας, ψεύδους τε καί πονηρίας, τῶν τῇ ἀρετῇ καί γνώσει, τῇ τε ἀληθείᾳ καί τῷ ἀγαθῷ ἀντικειμένων κακιῶν, αἵ ταῖς παρά φύσιν τῆς ψυχῆς κινήσεσι παρυφίστανται· ἀλλ᾿ ἤδη καί ἀρετῆς αὐτῆς γνώσεως, ἀληθείας τε αὖ καί ἀγαθότητος τῶν ἡμῖν διεγνωσμένων τούς ὅρους, εἰ θέμις εἰπεῖν, ὑπερβᾶσα, καί τῇ ὑπεραληθεστάτῃ καί ὑπεραγάθῳ κοίτῃ τοῦ θεοῦ, κατά τήν ἀψευδεστάτην αὐτοῦ ἐπαγγελίαν, ἀῤῥήτως τε καί ἀγνώστως ἑαυτήν κατευνάσασα· ὡς μηδέν τῶν διοχλεῖν αὐτῇ πεφυκότων λοιπόν ἔχουσα φθάνον αὐτῆς τήν ἐν θεῷ κρυφιότητα· καθ᾿ ἥν μακαρίαν καί (681) παναγίαν κοίτην, τό φρικτόν ἐκεῖνο τῆς ὑπέρ νοῦν καί λόγον ἑνότητος μυστήριον ἐπιτελεῖται· δι᾿ οὗ μία σάρξ καί ἔν πνεῦμα, ὅ τε θεός πρός τήν Ἐκκλησίαν, τήν ψυχήν, καί ἡ ψυχή πρός τόν Θεόν γενήσεται· ὦ πῶς σε, Χριστέ, θαυμάσω τῆς ἀγαθότητος, οὐ γάρ ἀνυμνῆσαι φάναι τολμήσω, ὁ μήτε πρός τό θαυμάζειν ἀξίως ἀρκοῦσαν ἔχων τήν δύναμιν· Ἔσονται γάρ οἱ δύο εἰς σάρκα μίαν· τό δέ μυστήριον τοῦτο μέγα ἐστίν· ἐγώ δέ λέγω εἰς Χριστόν καί εἰς τήν Ἐκκλησίαν, φησίν ὁ θεῖος Ἀπόστολος. Καί πάλιν· ὁ κολλώμενος τῷ Κυρίῳ, ἕν πνεῦμά ἐστι.

Οὕτω γοῦν ἑνοειδῆ γενομένην ψυχήν, καί πρός ἑαυτήν καί τόν Θεόν συναχθεῖσαν, οὐκ ἔσται ὁ εἰς πολλά κατ᾿ ἐπίνοιαν αὐτήν ἔτι διαιρῶν λόγος, τῷ πρώτῳ καί μόνῳ καί ἑνί Λόγῳ τε καί Θεῷ κατεστεμμένην τήν κεφαλήν· ἐν ᾧ κατά μίαν ἀπερινόητον ἁπλότητα πάντες οἱ τῶν ὄντων λόγοι ἑνοειδῶς καί εἰσί καί ὑφεστήκασιν, ὡς δημιουργῷ τῶν ὄντων καί ποιητῇ· ᾧ ἐνατενίζουσα, οὐκ ἐκτός αὐτῆς ὄντι, ἀλλ' ἐν ὅλῃ ὅλῳ, κατά ἁπλῆν προσβολήν εἴσεται καί αὐτή τούς τῶν ὄντων λόγους καί τάς αἰτίας, δι᾿ οὕς τυχόν πρίν νυμφευθῆναι τῷ Λόγῳ καί Θεῷ ταῖς διαιρετικαῖς ὑπήγετο μεθόδοις· σωστικῶς τε