Chapter 1

NOTHING is more estimable than knowledge, for knowledge is the light of the rational soul. The opposite, which is ignorance, is darkness. Just as the absence of light is darkness, so is the absence of knowledge a darkness of the reason. Now, ignorance is proper to irrational beings, while knowledge is proper to those who are rational. Consequently, one who by nature has the faculty of knowing and understanding, yet does not have knowledge, such a one, although by nature rational, is by neglect and indifference inferior to rational beings. By knowledge I mean the true knowledge of things which are, because things which have being are the object of knowledge. False knowledge, in so far as it is a knowledge of that which is not, is ignorance rather than knowledge. For falsehood is nothing else but that which is not. Now, since we do not live with our soul stripped bare, but, on the contrary, have it clothed over, as it were, with the veil of the flesh, our soul has the mind as a sort of eye which sees and has the faculty of knowing and which is capable of receiving knowledge and having understanding of things which are. It does not, however, have knowledge and understanding of itself, but has need of one to teach it; so, let us approach that Teacher in whom there is no falsehood and who is the truth. Christ is the subsistent wisdom and truth and in Him are all the hidden treasures of knowledge. In sacred Scripture let us hear the voice of Him who is the wisdom and power of God the Father, and let us learn the true knowledge of all things that are. Let us approach with attention and in all sincerity and proceed without letting the spiritual eye of our soul be dulled by passions, for even the clearest and most limpid eye will hardly enable one to gain a clear view of the truth. ‘If then the light that is in us (that is to say, the mind) be darkness: the darkness itself how great shall it be!’ With our whole soul and our whole understanding let us approach. And since it is impossible for the eye that is constantly shifting and turning about clearly to perceive the visible object, because for clear vision the eye must be steadily focused upon the object observed, let us put aside every anxiety of the mind and approach the truth unhampered by material considerations. And let us not be satisfied with arriving speedily at the gate, but rather let us knock hard, so that the door of the bridal chamber may be opened to us and we may behold the beauties within. Now, the gate is the letter, but the bridal chamber within the gate is the beauty of the thoughts hidden behind the letter, which is to say, the Spirit of truth. Let us knock hard, let us read once, twice, many times. By thus digging through we shall find the treasure of knowledge and take delight in the wealth of it. Let us seek, let us search, let us examine, let us inquire. ‘For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened; and ‘Ask thy father, and he will declare to thee: thy elders in knowledge and they will tell thee.’ If, then, we are lovers of learning, we shall learn much, for it is of the nature of all things that they may be apprehended through industry and toil, and before all and after all by the grace of God, the Giver of grace.

Furthermore, since the divine Apostle says: ‘But prove all things: hold fast that which is good, let us also find something in them worth carrying away and reap some fruit that will be of profit to our soul. For every craftman has need, also, of certain things for the prosecution of his works, and it is also fitting for the queen to be waited upon by certain handmaidens. So let us receive such sayings as serve the truth, while we reject the impiety which exercised an evil tyranny over them. And let us not belittle that which is good. Nor let us use the art of rhetoric for the deception of simpler folk. On the other hand, although the truth stands in no need of the service of subtle reasonings, let us definitely^ use them to overthrow both those who fight dishonestly and that which is falsely called knowledge.

And so, having invoked Christ as our Guide, the subsistent Word of God by whom ‘every best gift and every perfect gift is given, let us make our beginning with such principles as are adapted to those who are still in need of milk. May those who happen upon this work have it as their purpose to bring their mind safely through to the final blessed end— which means to be guided by their sense perceptions up to that which is beyond all sense perception and comprehension, which is He who is the Author and Maker and Creator of all. Tor by the beauty of his own creatures the creator is by analogy discovered,’ and ‘the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made.’ Thus, if we apply ourselves in a meek and humble spirit to the attainment of knowledge, we shall arrive at the desired end. ‘You cannot believe in me,’ said Christ, who is the truth, ‘if you receive glory from men,’ and, ‘every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted.’

{Περὶ γνώσεως.} Οὐδὲν τῆς γνώσεώς ἐστι τιμιώτερον: εἰ γὰρ ἡ γνῶσις φῶς ἐστι ψυχῆς λογικῆς, τοὔμπαλιν ἡ ἄγνοια σκότος. Ὡς γὰρ ἡ τοῦ φωτὸς στέρησις σκότος ἐστίν, οὕτω καὶ ἡ τῆς γνώσεως στέρησις λογισμοῦ σκότος ἐστίν: ἀλόγων μὲν γὰρ ἡ ἄγνοια ἴδιον, λογικῶν δὲ ἡ γνῶσις. Ὧι τοίνυν μὴ πάρεστι γνῶσις, γνωστικῷ κατὰ φύσιν ὄντι καὶ ἐπιστημονικῷ, οὗτος κατὰ φύσιν ὢν λογικὸς ἐξ ἀμελοῦς καὶ ῥαθύμου ψυχῆς ἀλόγων ἐστὶ χείρων: γνῶσιν δέ φημι τὴν ἀληθῆ τῶν ὄντων γνῶσιν. Εἰ δὲ τῶν ὄντων αἱ γνώσεις, ἡ ψευδὴς γνῶσις ὡς τοῦ μὴ ὄντος οὖσα γνῶσις ἄγνοια μᾶλλον ἤπερ γνῶσίς ἐστι: τὸ γὰρ ψεῦδος ἕτερον οὐδὲν ἢ τὸ μὴ ὂν καθέστηκεν. Ἐπειδὴ τοίνυν οὐ γυμνῇ τῇ ψυχῇ ζῶμεν, ἀλλ' ὥσπερ ὑπὸ παραπετάσματι τῷ σαρκίῳ καλυπτομένη ἡμῶν ἡ ψυχή, νοῦν μὲν ὁρῶντα καὶ γνωστικὸν οἷον ὀφθαλμὸν κέκτηται καὶ δεκτικὸν τῆς τῶν ὄντων γνώσεως καὶ ἐπιστήμης, οὐκ οἴκοθεν δὲ τὴν γνῶσιν καὶ τὴν ἐπιστήμην ἔχει, ἀλλὰ δεῖται τοῦ διδάξοντος, προσέλθωμεν τῷ ἀψευδεῖ διδασκάλῳ τῇ ἀληθείᾳ_Χριστὸς δέ ἐστιν ἡ ἐνυπόστατος σοφία τε καὶ ἀλήθεια, ἐν ᾧ πάντες εἰσὶν οἱ θησαυροὶ τῆς γνώσεως οἱ ἀπόκρυφοι, ὅς ἐστιν ἡ τοῦ θεοῦ καὶ πατρὸς σοφία καὶ δύναμις_καὶ τῆς φωνῆς αὐτοῦ διὰ τῶν θείων γραφῶν ἀκούσωμεν καὶ μάθωμεν τὴν πάντων τῶν ὄντων γνῶσιν τὴν ἀληθῆ. Προσερχόμενοι δὲ ἐπιμελῶς καὶ εἰλικρινῶς προσίωμεν, μὴ ἀμβλύνοντες ἡμῶν τὸ νοερὸν τῆς ψυχῆς ὄμμα τοῖς πάθεσι: μόλις γὰρ ἂν καθαρωτάτῳ καὶ διειδεστάτῳ ὀφθαλμῷ τρανῶς ἐνατενίσαι τις τῇ ἀληθείᾳ δυνήσεται. Εἰ δὲ τὸ ἐν ἡμῖν φῶς ἤτοι ὁ νοῦς σκότος, τὸ σκότος πόσον; Ὅλῃ οὖν ψυχῇ καὶ πάσῃ διανοίᾳ προσέλθωμεν. Ὡς γὰρ ἀδύνατον ὀφθαλμὸν συχνῶς περιστρεφόμενον καὶ περιαγόμενον τρανῶς ἐνατενίσαι τῷ ὁρατῷ, ἀλλὰ δεῖ προσεχὲς τὸ ὄμμα ἐνερεῖσαι τῷ βλεπομένῳ, οὕτω πᾶσαν λογισμοῦ ζάλην ἀποσεισάμενοι ἀύλως προσέλθωμεν τῇ ἀληθείᾳ. Προσερχόμενοι δὲ καὶ μέχρι τῆς πύλης φθάνοντες μὴ ἀρκεσθῶμεν, ἀλλ' εὐτόνως κρούσωμεν, ὡς ἂν ἀνοιχθείσης ἡμῖν τῆς τοῦ νυμφῶνος θύρας ἴδωμεν τὰ ἐν αὐτῷ κάλλη. Πύλη μὲν οὖν ἐστι τὸ γράμμα, ὁ δὲ ἐντὸς τῆς πύλης νυμφῶν τὸ κεκρυμμένον ὑπ' αὐτὸ τῶν νοημάτων κάλλος ἤτοι τῆς ἀληθείας πνεῦμα. Εὐτόνως κρούσωμεν, ἀναγνῶμεν ἅπαξ, δίς, πολλάκις, καὶ οὕτως ὀρύσσοντες τὸν θησαυρὸν τῆς γνώσεως εὑρήσομεν καὶ τοῦ πλούτου κατατρυφήσομεν. Ζητήσωμεν, ἐρευνήσωμεν, ἀνακρίνωμεν, ἐρωτήσωμεν: «πᾶς γὰρ ὁ αἰτῶν λαμβάνει καὶ ὁ ζητῶν εὑρίσκει καὶ τῷ κρούοντι ἀνοιγήσεται». Καὶ «ἐπερώτησον τὸν πατέρα σου καὶ ἀναγγελεῖ σοι, τοὺς πρεσβυτέρους σου ἐν γνώσει καὶ ἐροῦσί σοι». Ἐὰν οὖν ὦμεν φιλομαθεῖς, ἐσόμεθα καὶ πολυμαθεῖς: ἁλωτὰ γὰρ ἐπιμελείᾳ καὶ πόνῳ γίνεσθαι πέφυκεν ἅπαντα καὶ πρὸ πάντων καὶ μετὰ πάντα τῇ τοῦ διδόντος θεοῦ χάριτι. Ἐπειδὴ δέ φησιν ὁ θεῖος ἀπόστολος: «Πάντα δοκιμάζοντες τὸ καλὸν κατέχετε», ἐρευνήσωμεν καὶ τῶν ἔξω σοφῶν τοὺς λόγους. Ἴσως τι καὶ παρ' αὐτοῖς τῶν ἀγωγίμων εὑρήσομεν καί τι ψυχωφελὲς καρπωσόμεθα: πᾶς γὰρ τεχνίτης δεῖται καί τινων ὀργάνων πρὸς τὴν τῶν ἀποτελουμένων κατασκευήν. Πρέπει δὲ καὶ τῇ βασιλίδι ἄβραις τισὶν ὑπηρετεῖσθαι. Λάβωμεν τοίνυν τοὺς δούλους τῆς ἀληθείας λόγους καὶ τὴν κακῶς αὐτῶν τυραννήσασαν ἀσέβειαν ἀπωσώμεθα καὶ μὴ τῷ καλῷ κακῶς χρησώμεθα, μὴ πρὸς ἐξαπάτην τῶν ἁπλουστέρων τὴν τέχνην τῶν λόγων μεταχειρισώμεθα, ἀλλ', εἰ καὶ μὴ δεῖται ποικίλων σοφισμάτων ἡ ἀλήθεια, πρός γε τὴν τῶν κακομάχων καὶ τῆς ψευδωνύμου γνώσεως ἀνατροπὴν τούτοις ἀποχρησώμεθα. Ἐκ τούτων τοίνυν τὴν ἀρχὴν ποιησώμεθα ὡς στοιχείων καὶ τοῖς ἔτι δεομένοις γάλακτος ἁρμοζόντων Χριστὸν τὸν τοῦ θεοῦ ἐνυπόστατον λόγον ἀρωγὸν ἐπικεκλημένοι, «παρ' οὗ πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα δίδοται τέλειον». Ἔσται δὲ σκοπὸς τοῖς ἐντυγχάνουσι πρὸς τὸ μακάριον τέλος καθορμισθῆναι τὸν νοῦν: τοῦτο δέ ἐστι τὸ διὰ τῶν αἰσθήσεων ἀναχθῆναι πρὸς τὴν ὑπὲρ πᾶσαν αἴσθησιν καὶ κατάληψιν, ὅς ἐστιν ὁ τῶν πάντων αἴτιος καὶ ποιητὴς καὶ δημιουργός. «Ἐκ γὰρ καλλονῆς τῶν οἰκείων κτισμάτων ἀναλόγως ὁ γενεσιουργὸς κατοπτεύεται», καὶ «τὰ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται». Ἀκενοδόξῳ τοίνυν καὶ ταπεινῷ φρονήματι τῆς γνώσεως ἐφιέμενοι τοῦ ποθουμένου τευξόμεθα: «οὐ γὰρ δύνασθε πιστεύειν εἰς ἐμέ», ἔφη Χριστὸς ἡ ἀλήθεια, «δόξαν παρὰ ἀνθρώπων λαμβάνοντες», καὶ «πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται».