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the doctrine of piety, and a firm rule of mystical theology, rejecting the division of the Godhead of the former doctrine and not accepting the contraction of the second; so that it may not be divisive by natural multiplicity; for that is Hellenic, or passible by the singular hypostasis; for that is Judaic, as deprived of the Logos and the Spirit, or qualified by the Logos and the Spirit; but the divine is not venerated as being Mind and Logos and Spirit; and teaching us, who by the call of grace through faith have been adopted into the knowledge of truth, to know one nature and power of the Godhead; that is, one God contemplated in Father and Son and Holy Spirit; as indeed the only uncaused Mind subsisting essentially, begetter of the only unoriginate Logos subsisting in essence, and source of the only eternal life subsisting essentially, as the Holy Spirit; a Trinity in a Monad, and a Monad in a Trinity; not one in another; for the Trinity is not an accident in the Monad as in a substance; or the reverse, a Monad in a Trinity; for it is without quality. Nor as one and another; for the Monad does not differ from the Trinity by otherness of nature, being a simple and one nature. Nor as one beside another, for the Trinity is not distinguished from the Monad by a diminution of power, nor the Monad from the Trinity; or as the Monad has been altered from the Trinity as something common and generic, contemplated only by thought, of the particulars under it, being an essence properly self-subsisting, and a power truly self-sufficient. Nor as one through another; for the altogether same and unrelated is not mediated by relation, as caused is to cause. Nor as one from another; for the Trinity is not by derivation from the Monad, being ungenerated and self-manifest; but truly the same as Monad and Trinity, both spoken of and conceived; the one, by the principle of essence; (893) the other, by the mode of existence; the whole same Monad, not divided by the hypostases; and the whole same Trinity, not confused with the Monad; so that neither polytheism by division, nor atheism by confusion, may be introduced; which the doctrine according to Christ flees and is thereby illumined. And I speak of the doctrine of Christ, the new proclamation of truth in which there is neither male nor female; I mean the marks, and the passions of nature under corruption and generation; not Greek and Jew, the opposing doctrines concerning the Godhead; not circumcision and uncircumcision, that is, the forms of worship appropriate to these; the one, through the symbols of the law, vilifying the visible creation, and slandering the Creator as a maker of evils; the other, through its passions deifying this creation, and setting the creature up against the Creator; and both, to an equal evil, bringing together divine insult against one another [Venet. συλλέγουσαι. Fr. συνάγουσαι]. Not barbarian and Scythian; that is, the seditious division of the one nature and will against itself; according to which the unnatural law of mutual slaughter was introduced among men. Neither slave nor free; that is, the division of the same nature against the will; making dishonorable what is by nature of equal honor; having as its supporting law the disposition of the masters, which tyrannizes over the dignity of the image; But Christ is all and in all, through those things which are beyond nature and law, creating in spirit the formation of the unoriginate kingdom; which, as has been shown, humility of heart and meekness are designed to characterize; the union of which shows the perfect man who is being created according to Christ. For everyone who is humble-minded is in every way also meek, and everyone who is meek is in every way also humble-minded; humble-minded, as one who has known himself to have his being on loan; and meek, as one who has discerned the use of the powers given to him by nature; and on the one hand, giving their service to reason for the generation of virtue; but on the other, completely restraining their activity from sense-perception. And for this reason, on the one hand according to the mind, being ever-moving towards God; but on the other hand according to sense-perception, not being moved at all even when experiencing all the bodily pains together, or imprinting a trace of pain on the soul, to the alteration of the joy-producing disposition within it; for it does not consider what is painful to the senses to be a deprivation of pleasure. For it knows one pleasure, that of

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εὐσεβείας λόγος, καί πάγιος μυστικῆς θεολογίας θεσμός, τήν τε τοῦ προτέρου λόγου διαστολήν τῆς θεότητος ἀποπεμπόμενος καί τήν τοῦ δευτέρου μή παραδεχόμενος συστολήν· ἵνα μή τῷ φυσικῷ πλήθει στασιαστικόν· Ἑλληνικόν γάρ ἤ τῷ καθ᾿ ὑπόστασιν ἑνικῷ παθητόν· Ἰουδαϊκόν γάρ, ὡς Λόγου καί Πνεύματος ἐστερημένον, ἤ Λόγῳ καί Πνεύματι πεποιωμένον· ἀλλ᾿ οὐκ ὄν νοῦς καί Λόγος καί Πνεῦμα τό θεῖον πρεσβεύεται· καί διδάσκων ἡμᾶς, τούς κλήσει χάριτος κατά πίστιν εἰσπεποιημένους εἰς ἐπίγνωσιν ἀληθείας, μίαν εἰδέναι θεότητος φύσιν καί δύναμιν· ἤγουν, ἕνα Θεόν ἐν Πατρί καί Υἱῷ καί ἁγίῳ Πνεύματι θεωρούμενον· οἷα δή μόνον ἀναίτιον νοῦν οὐσιωδῶς ὑφεστῶτα, μόνου κατ᾿ οὐσίαν ὑφεστῶτος ἀνάρχου Λόγου γεννήτορα, καί μόνης ἀϊδίου ζωῆς οὐσιωδῶς ὑφεστώσης, ὡς Πνεύματος ἁγίου πηγήν· ἐν μονάδι Τριάδα, καί ἐν Τριάδι μονάδα· οὐκ ἄλλην ἐν ἄλλῃ· οὐ γάρ ὡς ἐν οὐσίᾳ τῇ μονάδι συμβεβηκός ἐστιν ἡ Τριάς· ἤ τό ἔμπαλιν, ἐν Τριάδι μονάς· ἄποιος γάρ. Οὐδ᾿ ὡς ἄλλην καί ἄλλην· οὐ γάρ ἑτερότητι φύσεως τῆς Τριάδος ἡ μονάς διενήνοχεν ἁπλῆ τε καί μία φύσις τυγχάνουσα. Οὐδ'ὡς ἄλλην παρ᾿ ἄλλην, οὐ γάρ ὑφέσει δυνάμεως διακέκριται τῆς μονάδος ἡ Τριάς, ἤ τῆς Τριάδος ἡ μονάς· ἤ ὡς κοινόν τι καί γενικόν ἐπινοίᾳ μόνῃ θεωρητόν τῶν ὑπ᾿ αὐτό μερικῶν, παρήλλακται τῆς Τριάδος ἡ μονάς, οὐσία κυρίως ἀνθύπαρκτος οὖσα, καί δύναμις ὄντως αὐτοσθενής. Οὐδ᾿ ὡς δι᾿ ἄλλης ἄλλην· οὐ γάρ μεσιτεύεται σχέσει τό ταυτόν πάντη καί ἄσχετον, ὡς πρός αἴτιον αἰτιατόν. Οὐδ᾿ ὡς ἐξ ἄλλης ἄλλην· οὐ γάρ κατά παραγωγήν ἐκ μονάδος Τριάς, ἀγένητος ὑπάρχουσα καί αὐτέκφαντος· ἀλλά τήν αὐτήν ὡς ἀληθῶς μονάδα καί Τριάδα, καί λεγομένην καί νοουμένην· τό μέν, τῷ κατ᾿ οὐσίαν λόγῳ· (893) τό δέ, τῷ καθ᾿ ὕπαρξιν τρόπῳ· ὅλην μονάδα τήν αὐτήν, μή μεμερισμένην ταῖς ὑποστάσεσι· καί ὅλην Τριάδα τήν αὐτήν, τῇ μονάδι μή συγκεχυμένην· ἵνα μή τῷ μερισμῷ τό πολύθεον, ἤ τῇ συγχύσει τό ἄθεον εἰσκομίζηται· ἅπερ φεύγων ὁ κατά Χριστόν λαμπρύνεται λόγος. Λέγω δέ Χριστοῦ λόγον, τό καινόν κήρυγμα τῆς ἀληθείας ἐν ᾧ οὐκ ἔστιν ἄῤῥεν καί θῆλυ· φημί δέ τά σημεῖα, καί τά πάθη τῆς ὑπό φθοράν καί γένεσιν φύσεως· οὐχ Ἕλλην καί Ἰουδαῖος, οἱ περί θεότητος ἀντικείμενοι λόγοι· οὐ περιτομή καί ἀκροβυστία, αἱ τούτοις δηλαδή κατάλληλοι λατρεῖα· ἡ μέν, διά τά σύμβολα τοῦ νόμου, τήν φαινομένην κτίσιν κακίζουσα, καί τόν κτίστην ὡς κακῶν ποιητήν διαβάλλουσα· ἡ δέ, διά τά πάθη ταύτην θεοποιοῦσα, καί τῷ κτίστῃ ἐπανιστῶσα τό ποίημα· καί πρός ἴσον κακόν ἄμφω τήν θείαν ὕβριν ἀλλήλαις συλλήγουσαι [Venet. συλλέγουσαι. Fr. συνάγουσαι]. Οὐ βάρβαρος καί Σκύθης· τουτέστιν, ἡ πρός ἑαυτήν στασιαστική τῆς μιᾶς φύσεως καί γνώμην διάστασις· καθ᾿ ἥν ὁ τῆς ἀλληλοκτονίας παρά φύσιν τοῖς ἀνθρώποις εἰσεφθάρη νόμος. Οὔτε δοῦλος καί ἐλεύθερος· ἡ τῆς αὐτῆς δηλονότι παρά γνώμην διαίρεσις φύσεως· ἄτιμον ποιουμένη τόν κατά φύσιν ὁμότιμον· νόμον ἐπίκουρον ἔχουσα, τήν τυραννοῦσαν τό τῆς εἰκόνος ἀξίωμα, τῶν δεσποζόντων διάθεσιν· Ἀλλά πάντα καί ἐν πᾶσι Χριστός, διά τῶν ὑπέρ φύσιν καί νόμον, τήν τῆς ἀνάρχου βασιλείας δημιουργῶν ἐν πνεύματι μόρφωσιν· ἥν, ὡς ἀποδέδεικται, πέφυκε χαρακτηρίζειν, καρδίας ταπείνωσις καί πραότης· ὧν ἡ σύνοδος τέλειον τόν κατά Χριστόν κτιζόμενον ἀποδείκνυσιν ἄνθρωπον. Πᾶς γάρ ταπεινόφρων, πάντως καί πρᾶος, καί πᾶς πρᾶος, πάντως καί ταπεινόφρων· ταπεινόφρων μέν, ὡς γνούς ἑαυτόν ἔχοντα τό εἶναι δεδανεισμένον· πρᾶος δέ, ὡς διαγνούς τῶν δοθεισῶν αὐτῷ κατά φύσιν δυνάμεων τήν χρῆσιν· καί τῷ μέν λόγῳ πρός ἀρετῆς γένεσιν τούτων διδούς τήν ὑπηρεσίαν· τῆς αἰσθήσεως δέ τελείως τήν τούτων συστέλλων ἐνέργειαν. Καί διά τοῦτο κατά μέν τόν νοῦν, πρός Θεόν ἀεικίνητος ὤν· κατά δέ τήν αἴσθησιν, οὐδέ πάντων ὁμοῦ τῶν πρός σῶμα λυπηρῶν πεῖραν λαμβάνων παντελῶς κινούμενος, ἤ λύπης ἴχνος ἐντυπῶν τῇ ψυχῇ, πρός παραλλαγήν τῆς ἐν αὐτῇ χαροποιοῦ διαθέσεως· οὐ γάρ ἡγεῖται στέρησιν ἡδονῆς ὑπάρχειν, τό κατ᾿ αἴσθησιν ἀλγεινόν. Ἡδονήν γάρ μίαν ἐπίσταται, τήν τῆς