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him; and he is naturally distinguished from the other living beings, having no indication whatsoever of a relative power toward them.

CHAPTER 7.

How the world is called man; and in what way man, too, is world. And again, in good imitation according to this image, and the whole world composed of visible

and invisible things, (685) he suggested to be a man; and again, the man composed of soul and body, a world. For he said the intelligible things hold the place of a soul, just as the soul does for intelligible things; and the sensible things hold the form of a body, just as the body does for sensible things. And the intelligible things are the soul of the sensible things, and the sensible things are the body of the intelligible things. And just as a soul uniting with a body, so is the intelligible world to the sensible world; and the sensible to the intelligible, as a body composed with a soul; and that from both there is one world, just as from soul and body there is one man, neither of these, which have grown together in union, denying or sending away the other, because of the law of the one who bound them together. According to which the principle of the unitive power is sown, not allowing the hypostatic identity of these in their union to be ignored, because of their natural otherness; nor allowing the particularity that circumscribes each of these to itself to be shown to be more powerful for separation and division than the friendly kinship mystically placed in them through union; according to which, the one universal mode of the unseen and unknown presence in all things of the cohesive cause of beings, variously existing in all, constitutes all things both in themselves and in each other, unconfused and undivided; and shows them to be more of each other than of themselves according to the unitive relation; until it is present to the one who bound them to loose them, for the sake of a greater and more mystical economy, at the time of the hoped-for universal consummation; at which time the world also, as a man, will die to appearances, and will rise again, new from old, according to the immediately expected resurrection; when also the man according to us, as a part to the whole, and the small to the great, will be resurrected with the world, receiving the power to be no longer corruptible; when the body will become like the soul, and the sensible things like the intelligible things, in comeliness and glory, by the one manifest and active presence in all things, of the divine power appearing analogously to each, and preserving through itself the indissoluble bond of union for endless ages.

If, then, anyone wishes to have both a life and a word that is God-loving and God-pleasing, of these three men—I mean the world, the holy Scripture, and the man according to us—let him consider the better parts to be of great worth and more honorable. Let him take care of the soul, which is immortal and divine and will be deified, through virtues, with all his strength; and let him despise the flesh, which is subject to corruption and death, and which can (688) defile the neglected dignity of the soul. For a corruptible body, he says, weighs down the soul, and the earthly tent burdens the thoughtful mind. And again, The flesh desires against the spirit; and the spirit, against the flesh. And again, He who sows to his own flesh, from the flesh will reap corruption. But let him move the contest toward the incorporeal and noetic powers according to the mind through intellection, leaving aside things present and seen; For the things which are seen are temporal, he says; but the things which are not seen are eternal. The one God rests through the abundance of the peaceful disposition. And toward the Holy Spirit, through the prudent study of the holy scripture,

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αὐτόν· καί τῶν λοιπῶν ζώων φυσικῶς ἀποδιώρισται, μηδεμίαν πρός αὐτά σχετικῆς δυνάμεως τήν οἱανοῦν ἔμφασιν ἔχων.

ΚΕΦΑΛ. Ζ´.

Πῶς ὁ κόσμος ἄνθρωπος λέγεται· καί ποίῳ τρόπῳ καί ὁ ἄνθρωπος, κόσμος. Κατά ταύτην δέ πάλιν εὐμιμήτως τήν εἰκόνα, καί τόν κόσμον ὅλον τόν ἐξ ὁρατῶν

καί ἀοράτων συνιστάμενον, (685) ἄνθρωπον ὑπέβαλλεν εἶναι· καί κόσμον αὖθις, τόν ἐκ ψυχῆς καί σώματος ἄνθρωπον· ψυχῆς γάρ λόγον ἐπέχειν ἔλεγε, τά νοητά· ὥσπερ καί ἡ ψυχή, τῶν νοητῶν· καί σώματος τύπον ἐπέχειν τά αἰσθητά· ὥσπερ καί τῶν αἰσθητῶν τό σῶμα. Καί ψυχήν μέν εἶναι τῶν αἰσθητῶν, τά νοητά, σῶμα δέ τῶν νοητῶν, τά αἰσθητά. Καί ὡς ψυχήν ἑνοῦσαν σώματι, τῷ αἰσθητῷ κόσμῳ τόν νοητόν εἶναι· καί τῷ νοητῷ τόν αἰσθητόν, ὡς σῶμα τῇ ψυχῇ συγκροτούμενον· καί ἕνα ἐξ ἀμφοῖν εἶναι κόσμον, ὥσπερ καί ἐκ ψυχῆς καί σώματος ἄνθρωπον ἕνα, μηδ' ἑτέρου τούτων, τῶν ἀλλήλοις καθ' ἕνωσιν συμπεφυκότων, θάτερον ἀρνουμένου καί ἀποπέμποντος, διά τόν τοῦ συνδήσαντος νόμον· καθ᾿ ὅν τῆς ἑνοποιοῦ δυνάμεως ὀ λόγος ἐνέσπαρται, μή συγχωρῶν τήν καθ᾿ ὑπόστασιν ἐπί τῇ ἑνώσει ταυτότητα τούτων ἀγνοηθῆναι, διά τήν φυσικήν ἑτερότητα· μηδ᾿ εἶναι δυνατωτέραν πρός διάστασίν τε καί μερισμόν τήν ἕκαστον τούτων ἑαυτῷ περιγράφουσαν ἰδιότητα, τῆς μυστικῶς καθ᾿ ἕνωσιν αὐτοῖς ἐντεθείσης φιλικῆς συγγενείας, ἀποφανθῆναι· καθ᾿ ἥν, ὁ καθ᾿ ὅλου καί εἷς τρόπος τῆς ἐν ὅλοις ἀφανοῦς καί ἀγνώστου παρουσίας τῆς τῶν ὄντων συνεκτικῆς αἰτίας ποικίλως πᾶσιν ἐνυπάρχων, καί καθ᾿ ἑαυτά καί ἐν ἀλλήλοις τά ὅλα συνίστησιν ἄφυρτα καί ἀδιαίρετα· καί ἀλλήλων μᾶλλον, ἤ ἑαυτῶν κατά τήν ἑνοποιόν σχέσιν, ὄντα, παρίστησι· μέχρις οὗ λῦσαι παραστῇ τῷ συνδήσαντι, μείζοντος ἕνεκα καί μυστικωτέρας οἰκονομίας, κατά τόν καιρόν τῆς ἐλπιζομένης καθολικῆς συντελείας· καθ᾿ ἥν καί ὁ κόσμος, ὡς ἄνθρωπος, τῶν φαινομένων τεθνήξεται, καί παλιν ἀναστήσεται νέος ἐκ γεγηρακότος, κατά τήν παραυτίκα, προσδοκωμένην ἀνάστασιν· ἡνίκα καί ὁ καθ᾿ ἡμᾶς ἄνθρωπος, ὡς μέρος τῷ ὅλῳ, καί μικρός τῷ μεγάλῳ, συναναστήσεται κόσμῳ, τήν πρός τό μηκέτι δύνασθαι φθείρεσθαι κομισάμενος δύναμιν· ὅταν ἐμφερῆ τῇ τε ψυχῇ τό σῶμα, καί τοῖς νοητοῖς τά αἰσθητά, κατ᾿ εὐπρέπειαν καί δόξαν γενήσεται, μιᾶς ὅλοις κατ᾿ ἐναργῆ τε καί ἐνεργόν παρουσίαν, ἀναλόγως ἑκάστῳ θείας ἐπιφαινομένης δυνάμεως, καί δι᾿ ἑαυτῆς τόν τῆς ἑνώσεως ἄλυτον εἰς τούς ἀπείρους αἰῶνας συντηρούσης δεσμόν.

Εἴ τις οὖν βούλεται καί βίον καί λόγον θεοφιλῆ καί θεάρεστον ἔχειν, τῶν τριῶν τούτων ἀνθρώπων· τοῦ κόσμου τέ φημι, καί τῆς ἁγίας Γραφῆς, καί τοῦ καθ᾿ ἡμᾶς, τά κρείττω περί πολλοῦ ποιείτω καί τιμιώτερα. Ψυχῆς μέν, ὅση δύναμις ἐπιμελείσθω τῆς ἀθανάτου καί θείας καί θεοποιηθησομένης, ἐξ ἀρετῶν· καί σαρκός καταφρονείτω τῆς ὑποκειμένης φθορᾷ καί θανάτῳ, καί τό τῆς ψυχῆς ἀμελούμενον ῥυπῶσαι (688) δυναμένης ἀξίωμα. Φθαρτόν γάρ σῶμα, φησί, βαρύνει ψυχήν, καί βρίθει τό γεῶδες σκῆνος νοῦν πολυφρόντιδα. Καί πάλιν, Ἡ σάρξ ἐπιθυμεῖ κατά τοῦ πνεύματος· τό δέ πνεῦμα, κατά τῆς σαρκός. Καί αὖθις, Ὁ σπείρων εἰς τήν σάρκα ἑαυτοῦ, ἐκ τῆς σαρκός θερίσει φθοράν. Πρός δέ τάς ἀσωμάτους καί νοεράς δυνάμεις κατά νοῦν διά νοήσεως κινησάτω τήν ἄμιλλαν, ἀφείς τά παρόντα καί βλεπόμενα· Τά γάρ βλεπόμενα πρόσκαιρα, φησί· τά δέ μή βλεπόμενα, αἰώνια· εἷς διά τό πλῆθος τῆς κατ᾿ εἰρήνην ἕξεως ὁ Θεός ἐναναπαύεται. Καί πρός τό Πνεῦμα τό ἅγιον, δι᾿ ἔμφρονος μελέτης τῆς ἁγίας γραφῆς,