443

bringing along with himself nothing natural or written, with all things that could be spoken or known to him being completely surpassed and silenced.

A contemplation on the saying of the Gospel concerning the one who fell among thieves. And perhaps this is what is spent in addition to the two denarii given in the inn by the Lord to the one commanded to care for the healing of the one who fell among thieves, which the Lord, upon returning, generously promised to give: the complete removal, which occurs through faith, of existing things in the perfect (for the Lord says, Whoever does not renounce all his possessions, cannot be my disciple), according to which the one who has established himself as a lover of wisdom (1156), removing all things from himself, or, to speak more properly, himself from all things, is deemed worthy to be with God alone, having received the adoption shown in the Gospels, like the holy and blessed apostles, who completely removed everything from themselves and clung wholly to God and the Word alone, said, "Behold, we have left everything and followed you," to the one who is both the Creator of nature and the giver of help according to the law, and whom, that is, the Lord, having acquired as the unique light of truth in place of law and nature, they rightly received unerring knowledge of all things after God. For with him is naturally and properly revealed the knowledge of the things that have been made by him. For just as when the sensible sun rises, all bodies are clearly revealed with it, so also God, the intelligible sun of righteousness, rising in the mind, as he himself knows how to be contained by creation, wills the true principles of all intelligible and sensible things to be revealed with himself. And this is shown by the transfiguration of the Lord on the mountain, the brilliant joint-manifestation of his garments with the light of his face, gathering, as I think, the knowledge of things after him and around him to God. For neither can the eye perceive sensible things without light, nor can the mind receive spiritual contemplation without the knowledge of God. For in the one case, light gives perception of visible things to the sight, and in the other, the knowledge of God bestows the knowledge of intelligible things to the mind.

A contemplation of the manner in which the transgression of Adam occurred. Indeed, not having fixed the eye of his soul on this divine light, the first father

Adam, like a blind man, rightly in the darkness of ignorance, willingly grasping the refuse of matter with both hands, gave himself over completely, inclining to sense alone, through which, having received the corrupting venom of the most bitter beast, he did not even enjoy sense itself as he wished, having practiced, apart from God, and before God, and not according to God, as one ought not, which was impossible, to possess the things of God. For having accepted the counselor who had accepted the serpent, and having accepted sense more than God, desiring the fruit of the forbidden tree—with which he had been taught beforehand that death was associated—, he made it the first-fruit of his eating and exchanged his life for the fruit, creating for himself a living death throughout the whole time of the present age. For if death is the corruption of generation, and the body, which comes to be through an influx of food, is always naturally corrupted, being dissipated by the flux, then Adam, through the very things in which he believed life to consist, continually maintained a flourishing death for himself and for us. For if, having been persuaded by God rather than by his spouse, he had been nourished by the tree of life, he would not have laid aside the immortality that was given, which is always preserved by participation of the

443

οὐδέν φυσικόν ἤ γραπτόν ἑαυτῷ συνεπικομιζόμενος, πάντων αὐτῷ τῶν λεχθῆναι ἤ γνωσθῆναι δυναμένων παντελῶς ὑπερβαθένων καί κατασιγασθέντων.

Θεωρία εἰς τό περί τοῦ ἐμπεσόντος εἰς τούς λῃστάς ῥητόν τοῦ Εὐαγγελίου. Καί τάχα τοῦτό ἐστι τό τοῖς δοθεῖσιν ἐπί θεραπείᾳ τοῦ λησταῖς περιπεσόντος δυσί

δηναρίοις ἐν τῷ πανδοχείῳ παρά τοῦ Κυρίου τῷ ἐπιμελεῖσθαι κελευομένῳ προσδαπανώμενον, ὅπερ καί φιλοτίμως ἐπανερχόμενος ὁ Κύριος δώσειν ὑπέσχετο, ἡ διά πίστεως γινομένη παντελής τῶν ὄντων ἐν τοῖς ττελείοις ἀφαίρεσις (φησί γάρ ὁ Κύριος Ὅστις οὐκ ἀποτάσσεται πᾶσι τοῖς ὑπάρχουσιν αὐτοῦ, οὐ δύναταί μου εἶναι μαθητής) , καθ᾿ ἥν πάνθ᾿ ἑαυτοῦ ἤ ἑαυτόν πάντων ἀφαιρούμενος εἰπεῖν οἰκειότερον, ὁ τῆς σοφίας ἑαυτόν ἐραστήν (1156) καταστήσας μόνῳ Θεῷ συνεῖναι καταξιοῦται, τήν εὐαγγελικῶς ὑποδειχθεῖσαν υἱοθεσίαν δεξάμενος, κατά τούς ἁγίους καί μακαρίους ἀποστόλους, οἱ τό πᾶν ἑαυτῶν ὁλοσχερῶς περιελόμενοι καί μόνῳ δι᾿ ὅλου τῷ Θεῷ καί Λόγῳ προσφύντες, Ἰδού πάντα, ἔφασαν, ἀφήκαμεν καί ἠκολουθήσαμέν σοι, τῷ καί τῆς φύσεως Ποιητῇ καί δοτῆρι τῆς κατά νόμον βοηθείας, καί ὅν, Κύριον δηλονότι, ὥσπερ ἀληθείας φῶς μονώτατον κτησάμενοι ἀντί νόμου καί φύσεως πάντων εἰκότως τῶν μετά Θεόν ἄπταιστον τήν γνῶσιν παρέλαβον. Αὐτῷ γάρ πέφυκε συνεκφαίνεσθαι κυρίως ἡ τῶν ὑπ᾿ αὐτοῦ γεγενημένων γνῶσις. Ὥς γάρ τῷ αἰσθητῷ ἡλίῳ ἀνατέλλοντι πάντα καθαρῶς συνεκφαίνονται τά σώματα, οὕτω καί Θεός ὁ νοητός τῆς διακαιοσύνης ἥλιος ἀνατέλλων τῷ νῷ, καθώς χωρεῖσθαι ὑπό τῆς κτίσεως οἶδεν αὐτός, πάντων ἑαυτῷ νοητῶν τε καί αἰσθητῶν τούς ἀληθεῖς βούλεται συνεκφανίζεσθαι λόγους. Καί δηλοῖ τοῦτο τῆς ἐπί τοῦ ὄρους μεταμορφώσεως τοῦ Κυρίου ἡ λαμπρά τῶν ἐσθημάτων τῷ φωτί τοῦ προσώπου αὐτοῦ γενομένη συνένδειξις, τῷ Θεῷ τήν τῶν μετ᾿ αὐτόν, ὡς οἶμαι, καί περί αὐτόν συνάγουσα γνῶσιν. Οὔτε γάρ δίχα φωτός τῶν αἰσθητῶν ὀφθαλμός ἀντιλαμβάνεσθαι δύναται, οὔτε νοῦς χωρίς γνώσεως Θεοῦ θεωρίαν δέξασθαι πνευματικήν. Ἐκεῖ τε γάρ τῇ ὄψει τό φῶς τῶν ὁρατῶν τήν ἀντίληψιν δίδωσι, καί ἐνταῦθα τῷ νῷ τήν γνῶσιν τῶν νοητῶν ἡ τοῦ Θεοῦ ἐπιστήμη χαρίζεται.

Θεωρία τοῦ τρόπου καθ᾿ ὅν γέγονεν τοῦ Ἀδάμ παράβασις. Ἀμέλει τούτῳ μή ἐπερείσας τῷ Θεῷ φωτί τόν τῆς ψυχῆς ὀφθαλμόν ὁ πραπάτωρ

Ἀδάμ τυφλοῦ δίκην εἰκότως ἐν σκότει τῆς ἀγνωσίας ἄμφω τώ χεῖρε τόν τῆς ὕλης φορυτόν ἑκουσίως ἀφάσσων μόνῃ αἰσθήσει ἑαυτόν ὅλον ἐπικλίνας ἐκδέδωκε, δι᾿ ἧς τοῦ πικροτάτου θηρός τόν φθαρτικόν ἰόν εἰσδεξάμενος οὐδ᾿ αὐτῆς, ὡς ἠβουλήθη, ἀπήλαυσε τῆς αἰσθήσεως, δίχα Θεοῦ, καί πρό Θεοῦ, καί οὐ κατά Θεόν, ὡς οὐκ ἔδει, ὅπερ ἀμήχανον ἦν, τά τοῦ Θεοῦ ἔχειν ἐπιτηδεύσας. Τήν γάρ σύμβουλον παραδεξαμένην τόν ὄφιν Θεοῦ πλέον παραδεξάμενος αἴσθησιν καί τοῦ ἀπηγορευμένου ξύλου, ᾧ καί θάνατον συνεῖναι προεδιδάχθην τόν καρπόν ὀρέγουσαν, βρώσεως ἀπαρχήν ποιησάμενος πρόσφορον τῷ καρπῷ τήν ζωήν μετηλλάξατο, ζῶντα τόν θάνατον ἑαυτῷ κατά πάντα τόν χρόνον τοῦ παρόντος καιροῦ δημιουργήσας. Εἰ γάρ φθορά γενέσεως ὑπάρχει ὁ θάνατος, ἀεί δέ τό δι᾿ ἐπιῤῥοῆς τροφῶν γινόμενον φυσικῶς φθείρεται σῶμα τῇ ῥοῇ διαπνεόμενον, ἀεί ἄρα δι᾿ ὧν εἶναι τήν ζωήν ἐπίστευσεν ἀκμάζοντα ἑαυτῷ τε καί ἡμῖν τόν θάνατον ὁ Ἀδάμ συνετήρησεν. Ὡς εἴγε τῷ Θεῷ μᾶλλον ἤ τῇ συνοίκῳ πεισθείς τῷ ξύλῳ τῆς ζωῆς διετράφη, οὐκ ἄν τήν δοθεῖσαν ἀπέθετο ἀθανασίαν ἀεί συντηρουμένην τῇ μετοχῇ τῆς