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He Himself created the ages - the one who was before the ages, to whom the divine David says: from everlasting to everlasting you art (Ps. 89:2). And the divine apostle: With him also made the eyelids (Heb. 1, 2). However, one should know that the name of the century is significant; for it signifies very many things. For the life of each person is also called a century. Again, the time of a thousand years is also called a century. Again, all present life is called a century, and the future, endless after the resurrection, is also called a century (Matt. 12:32; Luke 20:34). A century again is not called time and not any part of time measured by the movement and course of the sun, that is, composed of days and nights, but, as it were, some temporary movement and distance that stretches near and at the same time that which is eternal. For what exactly time is for that which is dependent on time, this is the age for the eternal. So, they talk about seven centuries of this world, that is: from the creation of heaven and earth to the general end of people and the resurrection. For there is, on the one hand, a private end, the death of everyone; on the other hand, there is both a common and perfect end, when there will be a general resurrection of people. The eighth century is the future century. Before the structure of the world, when there was no sun dividing day from night, there was no century that could be measured, but there was, as it were, some temporary movement and distance that stretched next to and at the same time with that which is eternal; and in this sense, of course, there is one age, since God is called eternal, but He is also called pre-eternal, for He created the age itself; because God, alone being without beginning, is Himself the Creator of everything, both of the ages and of all things. It is clear that when I speak about God, I mean the Father and His Only Begotten Son, our Lord Jesus Christ, and His All-Holy Spirit, our only God. They also talk about centuries of centuries, since the seven centuries of the present world embrace many centuries, that is, human lives, and about one century, which contains all centuries; and the century of the century is called the present century and the future; eternal life and eternal punishment show the infinity of the future century. For even the time after the resurrection will not be counted in days and nights. On the contrary, there will be one non-evening day, since the Sun of righteousness will shine brightly on the righteous; for sinners there will be a deep and endless night. Therefore, how [then] will the thousand-year time of Origen's restoration be calculated? So, God, who created everything without exception and exists before the ages, is one Creator of all ages. As soon as the Good and Most Good God was not content with contemplating Himself, but out of an abundance of goodness wanted something to happen that in the future would benefit from His good deeds and would participate in His goodness, He brings from non-existent things into being and creates everything without exception, both invisible and visible, and also man, made up of visible and invisible. He creates by thinking, and this thought, supplemented by the Word and completed by the Spirit, becomes deed. He Himself is the Creator and Creator of Angels, who brought them into existence from non-existence, created them in His image with incorporeal nature, as if by some spirit and immaterial fire, as the divine David says: create His angels spirits, and His servants a fiery flame (Ps. 103:4), - describing their lightness, and flame, and ardor, and very great insight and swiftness with which they desire God and serve Him, and upward direction, and freedom from all material thoughts. So, an Angel is an entity endowed with intelligence, always moving, possessing free will, incorporeal, serving God, by grace having received immortality for its nature, the form and definition of which essence is known only to the Creator. It is called incorporeal and also immaterial in comparison with us, for everything that is compared with God, Who alone is incomparable [with anything], turns out to be both gross and material, because only the Divinity is truly immaterial and incorporeal. So, an Angel is a rational nature, endowed with intelligence, and possessing free will, changeable at will, that is, voluntarily changeable. For everything that is created is changeable; The only thing that is unchangeable is that which is uncreated. And everything rational is endowed with free will. So, the Angel, like nature, gifted with reason and intelligent, has free will; and as created, it is changeable, having the power to remain and succeed in good, and to change for the worse. He is incapable of repentance because he is incorporeal. For man received repentance because of the weakness of the body. He is immortal not by nature, but by grace, for everything that has begun also ends because of its nature. But God alone is eternally existing, or rather: He is even higher than eternity. For the Creator of times is not dependent on time, but He is above time. Angels are the second, comprehended only by the mind, lights that have light from the first and beginningless Light; having no need for language and hearing, but without a spoken word communicating their own thoughts and decisions to each other. Further, all Angels were created through the Word and reached fullness with the assistance of the Holy Spirit through sanctification, according to their dignity and rank, having a share in light and grace. They are describable, for while they are in heaven, they are not on earth; and sent by God to earth, they do not remain in heaven; but they are not limited to walls, and doors, and door locks, and seals, for they are unlimited. I call them unlimited because they appear to worthy people, to whom God wills them to appear, not as they are, but in a changed form, depending on how those who look can see. For by nature and in the proper sense, only that which is not created is unlimited. For every creation is limited by God who created it. They have sanctification from something other than their being: from the Spirit; they prophesy with the assistance of Divine grace; have no need for marriage, since they are not mortal. And since they are minds, they are also in places that are comprehended only by the mind, not being described in a corporeal way, for as for their nature, they do not take shape like bodies, and do not have a threefold dimension, but in that they are spiritually present and act wherever they are ordered, and cannot be here and there at the same time and act. Whether they are essentially equal or different from each other, we do not know. Only God, who created them, knows, and He knows everything. They differ from each other in light and position; either they have a position according to the light, or according to the position they participate in the light; and illuminate each other by reason of superiority of rank or nature. But it is clear that those Angels who stand above impart both light and knowledge to those below. They are strong and ready to fulfill the Divine will, and due to the speed inherent in their nature, they immediately find themselves everywhere, wherever the Divine wave commands; and protect the regions of the earth; and govern peoples and countries, depending on how the Creator commanded them; and manage our affairs and help us. In general, both by Divine will and by Divine command, they are above us and are always near God. They are hardly inclined to evil, although they are not unshakable; but now they are even unshakable, not by nature, but by grace and attachment to the good alone. They see God as far as it is possible for them, and they have this as food. Being above us, as incorporeal and free from all bodily passion, they, however, are not dispassionate, for only the Divine is dispassionate. They are transformed into whatever the Lord God commands, and thus they appear to people and reveal to them Divine secrets. They reside in heaven and have one occupation: to sing the praises of God and serve His Divine will. And as the most holy and sacred, and most excellent in theology, Dionysius the Areopagite, says, all theology, that is, Divine Scripture, named nine heavenly entities; the divine priest distinguishes them into three threefold classes. And he says that the first class is that which is always near God and which is allowed to be united with Him most closely and directly: the class of the six-winged Seraphim, the many-eyed Cherubim and the most holy Thrones. The second: the class of Dominions, Powers and Powers; and the third and last: the class of Elements, Archangels and Angels. Some, of course, say that Angels came into existence before all creation; just as Gregory the Theologian says: “First of all, He invents angelic and heavenly powers, and this thought became deed.” Others say that they occurred after the appearance of the first heaven. And everyone agrees that they occurred before the formation of man. I agree with the Theologian. For it was necessary that first of all an essence comprehended only by the mind should be created, and in such circumstances an essence perceived by the senses, and then this very person, consisting of both. Those who say that Angels are the creators of any essence, these are the mouth of their father - the devil. For, being creatures, Angels are not creators. The Creator of everything, the Provider, and the Preserver is God, who alone is uncreated, sung and glorified in the Father and the Son and the Holy Spirit. Chapter 4 (18). About the devil and demons Of these angelic powers, that angel who stood at the head of the earthly rank and to whom God was entrusted with the protection of the earth, was not born evil by nature, but was good, and came into being for a good purpose, and did not receive even a trace of depravity from the Creator - not having endured both the light and the honor that the Creator bestowed on him, by autocratic will changed from what is in accordance with nature to what against nature, and became proud against God who created Him, wanting to resist Him; and the first, having fallen from good, found himself in evil. For evil is not [anything] other than the deprivation of good, just as darkness is the deprivation of light; for good is spiritual light; in the same way, evil is spiritual darkness. So, the light, created by the Creator and made good, for God saw everything that was created: and all that was good (Gen. 1:31), by autocratic desire became darkness. But together they were carried away and followed him, and together an infinite number of Angels who stood under his authority fell. So, being of the same nature with the Angels, they became evil, voluntarily rejecting the disposition of their hearts from good to evil. Further, they have neither authority nor power in relation to anyone unless they receive permission from God to carry out the purposes of His economy, just as [happened] with Job (see Job 1:12), and in the same way as is written in the Gospel about pigs (see Mark 5:13). With permission from God, they have power, and change, and are transformed into the form they want in accordance with their imagination. And, of course, neither the Angels of God nor the demons know the future; however, they predict: Angels, when God reveals to them and commands them to predict; why what they say comes true. Demons also predict: sometimes because they see what is happening in the distance, sometimes because they guess; why they often lie and should not be believed, even if they often tell the truth in the way we have said. They also know the Scriptures. So, every vice was invented by them, including unclean passions; and although they are allowed to attack a person, they do not have the power to act violently with anyone, for it is up to us to withstand the attack and not to withstand it; therefore, the devil and his demons, as well as his followers, are destined for unquenchable fire and eternal punishment (see Matt. 25:41). One must know that what exactly death serves for people is what fall means for Angels. For after the fall, repentance is impossible for them, just as it is impossible for people after death. Chapter 5 (19). About visible creation Our God Himself, glorified in Trinity and Unity, created heaven and earth, and everything in them (Ps. 145:6), bringing everything from non-existent into existence without exception: one - from matter that did not exist before, such as heaven, earth, air, fire, water; the other is from these [(substance) elements] derived from it, such as animals, plants, seeds. For this, by command of the Creator, came from earth, and water, and air, and fire. Heaven is that which envelops both visible and invisible creations. For within it are contained and limited the powers of the Angels, comprehended only by the mind, and everything that is subject to the senses. The only thing indescribable is the Divinity, Who fills everything, and embraces everything, and limits everything, since He is above everything and created everything. Therefore - since Scripture speaks of heaven and heaven of heaven (Ps. 113:24), and heavens of heavens (Ps. 149:4), and blessed Paul narrates that he was caught up to the third heaven (2 Cor. 12:2), - we say that by the creation of heaven at the creation of the whole world we understand that heaven which the external sages, having appropriated the provisions of Moses, call starless ball. And moreover, God called the sky and the firmament (Gen. 1:8) and commanded him to be in the middle of the water, ordering him to separate between the water that was above the firmament, and between the water that was under the firmament (Gen. 1:6-7). The Divine Basil, instructed by the Divine Scripture, says that the nature of this [i.e. sky] - thin as smoke (see Isa. 40:22). Others say that it has the appearance of water, because it was placed in the midst of the waters; others say [that it consists] of four elements; others say that it is the fifth body and different from those four. Some, of course, thought that the sky encloses everything in a circle, and that it is spherical, and that from everywhere it is the highest part [of the world]; and that the very center of the place it contains is the lower part [of the world]; and that the light and movable bodies received as their inheritance from the Creator a heavenly position; and what is heavy and rushing down is the lower region, which is the middle. The lighter and more upwardly rushing element is, of course, fire, which is precisely why it was placed, they say, right after the sky; and this they call ether, the lower behind which is air. The earth and water, being heavier and more rushing downwards, they say, hang in the very middle part, so that the earth and water are below - on the contrary, however, the water is lighter than the earth, which makes it more mobile than this; from above, from everywhere, like a blanket, there is air all around, and near the air from everywhere - ether; from the outside, all around is the sky. On the other hand, they say that the sky moves in a circle and binds tightly what is inside, and thus it [the latter] remains firm and unshakable. Moreover, they say that there are seven zones of the sky: one is higher than the other. And they say that it is of the finest nature, like smoke, and that in each zone there is one of the planets. For they argued that there are seven planets: the Sun, the Moon, Jupiter, Mercury, Mars, Venus and Saturn. Venus, on the other hand, is called either the Morning Star or the Evening Star, which appear [in the sky]. And those [seven stars] were called planets precisely because they move in the opposite way than the sky; for while the sky and other stars move from east to west, these alone move from west to east. And we recognize this from the Moon, which retreats somewhat [to the east] as the evening progresses. Therefore, those who said that the sky is spherical say that it is equally distant and distanced from the earth both above and on the sides, and also below. I say: “from below” and “from the sides,” as far as the judgment of our feelings is concerned; since, in accordance with the concept of sequence, the sky occupies the upper place everywhere and the earth the lower. And they say that the sky surrounds the earth in a spherical shape and with its fastest movement carries around the sun, the moon, and the stars; and when the sun is above the earth, it is day here, but when it is under the earth, it is night. When the sun descends underground, it is night here and day there. Others imagined that the sky is a hemisphere, based on the fact that the God-speaking David says: stretch out the sky like a skin (Ps. 103:2), which exactly means a tent; and blessed Isaiah: who made the sky like a kamaru (Is. 40:22). Also because the sun, the moon, and the stars, when setting, circle the earth from the west to the north and thus again come to the east. However, whether in this way or in that way [it happens, but] everything without exception happened and was established by Divine command, and has an unshakable basis both in the Divine will and in the Divine intention. As He spoke, and was: He commanded, and was created. I have set it for ever and for ever: set the commandment, and it will not pass by (Ps. 148:5-6). Heaven, without a doubt, is the first heaven, located above the firmament. Here [already] there are two skies; for God also called the firmament heaven (Gen. 1:8). Divine Scripture usually also calls the sky the air, because it is visible above. For, it says, bless all the birds of the air (Dan. 3:80), meaning the birds of the air. For the air is the path of birds, not the sky. These are the three heavens about which the divine Apostle spoke (2 Cor. 12:2). If you wish to understand the seven belts as the seven heavens, then this does not in the least offend the words of truth. It is customary for the Hebrew language to call heaven plural: heavens. Therefore, wanting to talk about the heaven of the heavens, he said about the heavens of the heavens, which exactly means the heaven of the heavens (Ps. 149: 4), located above the firmament, as well as the waters located above the heavens [that is], either the air and the firmament, or the seven zones of the firmament, or the firmament, according to the custom characteristic of the Hebrew language, called plurally: heavens. Of course, everything that exists by reason of birth is subject to destruction, in accordance with the sequence belonging to nature; so are the heavens, but by the grace of God they are both supported and preserved. But the Divinity alone is by His nature both beginningless and infinite; That’s why it is said: she will perish, but you remain (Ps. 101:27); however, the heavens will not be completely destroyed, for all the garments will be broken, and the garments will be changed (Ps. 101:27), and the heavens will be new and the earth will be new (Rev. 21:1). But the sky is significantly larger than the earth. However, we should not search for the essence of the sky, since we cannot recognize it. Let no one think that the heavens or luminaries are animated, for they are soulless and insensitive. Therefore, if the Divine Scripture says: let the heavens rejoice, and the earth rejoice (Ps. 95:11), then it calls for rejoicing the Angels in heaven and the people on earth, for Scripture knows how to personify and talk about what is soulless, to speak as if it were animate, such as, for example, the saying: you saw the sea and ran, the Jordan turned back (Ps. 113:3 ). And [other]: what are you, the sea, as if you ran away; and to you, Jordan, how have you returned back (Ps. 113:5)? Also, mountains and hills are asked about the reasons for leaping (Ps. 113:4), just as we are in the habit of saying: a city has gathered, wanting to indicate not the buildings, but the inhabitants of the city. And [another saying]: the heavens will tell the glory of God (Ps. 18:1), not by emitting a sound audible to sensual ears, but by the fact that by their own magnitude they show us the power of the Creator; noticing their beauty, we glorify the Creator as a wonderful Artist. Chapter 7 (21). About light, fire, luminaries, like the sun, so the moon, so the stars Fire is one of the four elements, light, and rushing upward more than the rest, and burning together, and illuminating, created by the Creator on the first day. For Divine Scripture says: and God said: let there be light. And there was light (Genesis 1:3). As some say, fire is not [anything] other than light. Others assert that this world fire, which they call ether, is above the air. So, in the beginning, that is, on the first day, God created light - the decoration and adornment of all visible creation. For take away the light, and everything will remain in the darkness unrecognizable, unable to show its own splendor. And God called the light day, and the darkness he called night (Gen. 1:5). Darkness is not any essence, but an accident, for it is the deprivation of light, because air does not have light in its essence. So, God called the very taking away of light from the air darkness; and darkness is not the essence of air, but the deprivation of light, which precisely indicates an accident rather than an essence. And it was not the night that was called first, but the day, so that day is the first, and night is the last. Thus night follows day; and from the beginning of the day to the beginning of another day - one day; for the Scripture says: and there was evening, and there was morning, one day (Gen. 1:5). In the first three days, both day and night occurred, of course, due to the fact that the light, by Divine command, expanded and contracted. On the fourth day God created the great luminary, that is, the sun, in the beginning and power of the day (Gen. 1:16), for through it the day occurs, just as day occurs at the time when the sun is above the earth; and the measure of the day is the course of the sun over the earth from its rising to its setting. [On the same day God created] the lesser lights, that is, the moon and the stars, in the beginning and power of the night, in order to illuminate it. Night occurs at a time when the sun is underground; and the measure of the night is the course of the sun under the earth from its setting to its rising. So, the moon and stars are placed in order to illuminate the night (Gen. 1:14-18), not because during the day they are always underground, for during the day the stars are in the sky - above the earth, but the sun, with its very clear radiance, hides them together and the moon, does not allow them to be visible. The Creator put the first-created light into these luminaries, not because He lacked other light, but so that that light would not remain idle. For the luminary is not the light itself, but the container of the light. Seven of these luminaries are said to be the essence of the planets; and they say that they have a movement opposite [to the movement of] the sky; that's why they called them planets; for the sky, they say, moves from east to west, while the planets move from west to east; however, the sky, with its movement, as if it were faster, carries seven planets around with it. The names of the seven planets are: Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn. Moreover, they say that in each zone of the sky there is one of the seven planets. In the first, that is, higher, there is Saturn And in the seventh and lowest is the Moon They run unceasingly, which the Creator appointed for them and as he founded them, just as the divine David says: the moon and the stars, which you founded (Ps. 8:4). For through the expression: You founded it, he designated the firmness and immutability of the order and continuous flow given to them by God. For He appointed them for seasons, and for signs, and for days, and for seasons (Gen. 1:14). For through the medium of the sun four changes [times] occur: and the first is spring, for during it God created everything without exception; and [this] is indicated by the fact that to this day the growth of flowers occurs during its course, which is the equinoctial change, for it makes both day and night twelve hours long. It is formed when the sun rises in the center of the east, and is distinguished by its goodness, multiplies the blood, being warm and moist; and mediates, on the one hand, between winter and, on the other, between summer, being warmer and drier than winter, but colder and wetter than summer. And this time of year extends from March to June 24th. Then, when the sun rises to more northern countries, the summer change follows, mediating, on the one hand, between spring and, on the other, between autumn, having warmth from spring and dryness from autumn. For it is warm and dry, and increases yellow bile. It, further, has the greatest day, at fifteen o'clock; the night is very small, measured in nine hours. Moreover, this time of year extends from June 24 to the 25th of September. Then, when the [rising] sun again returns to the center of the east, the autumn change appears to replace the summer change, in some way being an average between both cold and heat, and dryness and humidity, and mediating between the summer change, on the one hand, and the winter change, on the other, having dryness from the summer, and cold from the winter. For it is cold and dry, and usually increases black bile. This change, in turn, is the equinoctial, having out of twelve hours both day and night; it extends from September 25 to December 25. When the sun descends to a more insignificant and lower level, that is, to the southern ascent, the winter change begins, which is both cold and wet, and mediates, on the one hand, between the autumn change and, on the other, between the spring, having cold from the autumn, and having moisture from the spring. This, further, has the smallest day, in which there are nine hours, and the night has the largest, which consists of fifteen hours; and it multiplies phlegm (in the body; this change also lasts [three months, i.e.] from December 25 to March 21. For the Creator wisely provided that we, moving from the highest cold or heat, or humidity, or dryness to the highest opposite property, would not fall into severe illnesses, because the mind knows that sudden changes are dangerous. Thus, therefore, the sun produces changes and through them the year; and also both days and nights: the first - rising and being above the earth, and the second - plunging underground; and, moving away, it entrusts the light to the remaining luminaries: both the moon and the stars. They also say that in the sky there are twelve signs of the zodiac from the stars, which have a movement opposite to [the movement of] the Sun, the Moon, and the other five planets, and that seven planets pass through these twelve constellations. The sun spends, without a doubt, one month in each sign of the zodiac, and in the course of twelve months passes through twelve constellations. The names of these twelve constellations, as well as their months, are as follows: Aries takes the Sun in the month of March, 21 days. Taurus in the month of April, 23 days. Gemini in the month of May, 24 days. Cancer in the month of June, 24 days. Leo in the month of July, 25 days. Virgo in the month of August, 25 days. Libra in the month of September, 25 days. Scorpio in the month of October, 25 days. Sagittarius in the month of November, 25 days. Capricorn in the month of December, 25 days. Aquarius in the month of January, 25 days. Pisces in the month of February, 24 days. The moon passes through twelve constellations every month, because it is lower and moves through them faster; for, just as if you make a circle inside another circle, then the inner circle will be smaller, so the run of the Moon, because it is lower [the Sun], is less significant and occurs more quickly. The Hellenes, of course, say that through the rising, setting, and bringing together of these stars and the Sun and the Moon, all our affairs are arranged; for astrology deals with this; however, we affirm that although from them omens of rain and lack of rain, both cold and heat, both humidity and dryness, also winds and the like are obtained, but in no way are omens of our deeds. For we, having come from the Creator gifted with free will, are masters of our affairs. For if we do everything due to the course of the stars, then of necessity we do what we do; and what happens out of necessity is neither virtue nor vice; if we have neither virtue nor vice, then we are worthy of neither praise nor punishment, and God will also turn out to be unjust, delivering benefits to some and disasters to others. But God will not even manage His creations, nor provide for them, if everything is controlled and carried away by necessity. Moreover, reason will be superfluous in us, for we, not being masters of any matter, think excessively to ourselves; but reason is given to us without fail to discuss why everything rational is also endowed with free will. We say that they [i.e. the stars] are not the cause of anything that happens, neither the birth of what is born, nor the death of what perishes; but rather serve as omens of both rain and changes in the air. Or maybe someone will say that although they are not causes of wars, they are omens; for the quality of the air produced by the sun, and the moon, and the stars, [also] in other and different ways, creates various connections, and states, and dispositions [between people]; however, these states are among those that are in our power, for they are subject to reason and are governed and changed by it. Often comets are also shown - some signs announcing the death of kings; they do not belong to the number of stars that originated from time immemorial, but, by Divine command, at the most appropriate time they are formed and again destroyed; for the star that appeared to the magicians during the humane and saving birth of the Lord in the flesh for our sake was not one of the stars that occurred in the beginning. And [this] is clear from the fact that she ran from east to west, then from north to south, and that she was either hiding or showing herself. For this is not in the order or nature of the stars. It must be known that the Moon is illuminated by the Sun not because God was unable to give it a separate light, but in order that proportionality and order might be invested in creation when [i.e. one] commands, and [the other] obeys, and in order for us to learn to share with each other and distribute, and also to obey, first of all, of course, the Creator and Creator - God and the Lord, and then the leaders He appoints; and not to investigate why this one is in charge and I am not, but to accept everything that comes from God with gratitude and prudence. The Sun and Moon are eclipsed, completely exposing the madness of those who worship the creature more than the Creator (Rom. 1:25), and teaching that they are changeable and changeable. And everything that is changeable is not God, for everything without exception that is changeable is, by its nature, perishable. And the Sun is eclipsed when the body of the Moon becomes like some kind of intermediate wall, and produces a shadow, and does not allow its light to spread among us. So, as long as the body of the Moon hides the Sun, so long will the eclipse occur. If the body of the Moon is smaller, then do not be amazed, for the Sun, some say, is much larger than the Earth, and the Holy Fathers say that it is equal to the Earth; and [however] it is often obscured by a small cloud or even an insignificant hill or wall. An eclipse of the Moon occurs from the shadow cast by the Earth, when the Moon is fifteen days old and appears on the opposite side - in the highest center, the Sun, of course, under the Earth, and the Moon above the earth. For the Earth produces a (falling) shadow, and the light of the sun does not reach to illuminate the Moon, and hence it is eclipsed. One must know that the Moon was created by the Creator when it was full, that is, fifteen days old, for it had to be perfect. And the Sun, as we said, was created on the fourth day. Therefore, the Moon was eleven days ahead of the Sun. For from the fourth day to the fifteenth are eleven days; why, in relation to time, twelve lunar months are less than twelve solar months by eleven days. For the solar months have three hundred and sixty-five days and a quarter. Therefore, when this quarter is added [once] every four years, the result is one day, which is called a leap day. And that year has three hundred and sixty-six days. Lunar years consist of three hundred and fifty-four days; for the Moon, from the time she is born, that is, renewed, grows until she is fourteen days and a half and a quarter old; and [after this] it begins to decrease to twenty-nine days and a half (from birth), and becomes completely dark. And [then], again connecting with the Sun, it is reborn and renewed, bearing a reminder of our resurrection. So, every year she gives eleven days to the Sun. Therefore, the Jews have an intercalary month after three years, and that year is obtained from thirteen months, due to the addition of those eleven days [added three times]. It is clear that the Sun, the Moon, and the stars are complex and by their nature subject to destruction. But we don’t know their nature. Some, of course, say that fire outside any substance is invisible, which is why, when extinguished, it disappears. Others argue that when it is extinguished, it turns into air. The zodiac circle moves along an oblique line, and is divided into twelve parts, which are called the signs of the zodiac; the zodiac sign has thirty parts, and of these there are three main ones - one in each ten. The part has sixty small shares. So the sky has three hundred and sixty parts [or degrees]; the hemisphere located above the earth is one hundred and eighty parts, and the hemisphere located below the earth is one hundred and eighty. Homes of the planets: Aries and Scorpio - the home of Mars; Taurus and Libra - Venus; Gemini and Virgo - Mercury; Cancer - Moon; Leo - Sun; Sagittarius and Pisces - Jupiter; Capricorn and Aquarius - Saturn. Altitudes: Aries – Sun; Taurus - Moon; Cancer – Jupiter; Virgo - Mars; Libra - Saturn; Capricorn - Mercury; Pisces - Venus. Types of the Moon: The Moon is said to be in conjunction whenever it is in the part [or degree] in which the Sun is located; she is born when she is fifteen degrees away from the Sun; sunrise occurs whenever it is visible crescent-shaped, which, of course, happens twice when it is sixty degrees away from the sun; twice it is half full, each time it is ninety degrees away from the Sun; twice it is convex on both sides, when it is one hundred and twenty degrees away from the Sun; twice it is the full Moon and has full light, each time it is one hundred and fifty degrees away from the Sun; The moon is completely full when it is one hundred and eighty degrees away from the sun. We said: twice: once when it increases, and again when it decreases. Each sign of the zodiac, the Moon takes two and a half days to pass through. Chapter 8 (22). About air and winds Air is the subtlest element, both moist and warm, heavier than fire, but lighter than earth and water, the cause of breathing and speech, colorless, that is, having no color by nature, light, transparent, for it can receive light; and serves our three senses, for through it we see, hear, smell; it can accept both heat and cold, and dryness and humidity; All local movements occur in it: up, down, in, out, right, left, and also circular movement. The air has no light from itself, but is illuminated by the sun and the moon, and the stars, and fire. And this is what Scripture said: darkness was at the top of the abyss (Gen. 1:2), wanting to show that the air does not have light from itself, but that there is some other essence from which the light comes. Wind is the movement of air. Or the wind is a flow of air that changes names due to changes in the places from which it flows. Moreover, the place of the wind is in the air. For the place of each body is that which clothes it. And what, besides air, envelops bodies? The places from which the air moves, from which the winds get their names, are different. And all the winds are twelve. They say that air is an extinguished fire or the steam of heated water. Therefore, air is hot in nature. It becomes cold due to the contiguity in which it is in relation to water and earth, so that its lower parts are cold and its upper parts are warm. The winds blow: from the summer sunrise - the northeast wind, also the wind blowing between then and Boreal. From the equinoctial sunrise - the east wind. From the winter sunrise - southeast wind. From winter sunset - southwest wind; from equinoctial sunset - west wind; from summer sunset - northwestern (argestis or olympias, it is also japyx). Then - the south wind and the north, blowing against each other. There is also an average between the north and northeast winds: boreas. And the average between the southeast wind and the south is the phoenix, called euronote. The middle one between the south and southwest winds is livonotos, it is also levkonotos. The middle one between the northern and northwestern is Thracian, or the neighbors living near [this country], called Kerkios. The peoples inhabiting the borders [of the universe are as follows]: the Bactrians live to the east wind; to the southeast - Indians; to the wind, average between southeast and south, are the Red Sea and Ethiopia; to the wind, average between southwest and south, live the Garamantes, located above Sirte; to the southwest - Ethiopians and Western Moors; to the west are the Pillars of Hercules and the ends of Libya and Europe; to the northwest is Iveria, present-day Spain; and to the wind, average between the north and north-west, live the Celts and neighboring tribes; to the north wind - the Scythians, located above Thrace; to the Boreas are Pontus, Lake Maeotia and the Sarmatians; to the northeast wind - the Caspian Sea and Saki. And also water is one of the four elements, the most beautiful creation of God. Water is an element that is wet, and cold, and heavy, and tends downward, and is fertilized. The Divine Scripture also mentions it, saying: darkness was on top of the abyss, and the Spirit of God was carried on top of the water (Gen. 1, 2). For the abyss is nothing other than a great abundance of water, the limit of which is incomprehensible to people. In the beginning, water, of course, was on the surface of the entire earth. And first of all, God created the firmament, separating between the waters that were under the firmament, and between the waters that were above the firmament (Gen. 1:7). For she, by the command of the Lord, was strengthened in the midst of the abyss of waters. Therefore, God said that the firmament should come into being, and it did (Gen. 1:6-7). But why did God place water above the firmament? Due to the strong flammable properties of the sun and ether. For right under the firmament the ether was spread out, and also the sun with the moon and stars are on the firmament. And if water had not been placed on top, the firmament would have burned due to the heat. Then God commanded that the waters be gathered together into one (Gen. 1:9). The same circumstance that [Scripture] speaks of one assembly does not indicate that they were assembled in one place; for after this it is - look! - says: and the gathering of waters called the sea (Gen. 1:10); but this word [of Scripture] showed that the waters together were at that very moment especially separated from the earth. So, the waters gathered together, and dry land appeared (Gen. 1:9). From here [came] the two seas that surround Egypt, for this one lies in the middle between the two seas. Various seas have gathered, having mountains, and islands, and capes, and harbors, and containing various bays and having around both sandy shores and rocky and deep ones (αιγιαλούς τε, και ακτάς). For the seashore [expressed in Greek:] αιγιαός is the sandy shore; the shore of the sea [expressed by the word:] ακτή is called rocky and deep, having depth right at the beginning. In a similar way [appeared] the sea located to the east, which is called Indian; also the northern one, which is called the Caspian. That is why the lakes also gathered. There is also an ocean, like a certain river, surrounding the whole earth, about which, it seems to me, the Divine Scripture said that the river comes from Eden (Gen. 2:10), having drinkable and sweet water. He delivers water to the seas, which, remaining in the seas for a long time and being motionless, becomes bitter, since the sun, as well as tornadoes, constantly carry upward the thinnest part of it, for which reason clouds form and rain occurs: through the evaporation of sweet water. He is also divided into four beginnings (Gen. 2:10), that is, into four rivers. One name is Pison (Gen. 2:11); this is the Ganges, the Indian river. And the second name is Geon (Gen. 2:13); This is the Nile River, which flows from Ethiopia to Egypt. And the third is the name of Tigris, and the name of the fourth is Euphrates (Gen. 2:14). There are also other rivers, very numerous and very great, some of which flow into the sea, while others disappear into the earth. Therefore, the whole earth is drilled and full of holes, as if it has some veins through which it receives water from the sea and releases springs. Therefore, in accordance with the properties of the earth, there are also water sources [of different types]. For the sea water seeps and filters through the earth, and thus becomes sweet. If the place from which the source flows happens to be bitter or salty, then, in accordance with the earth, the water also rises up. Often, being constrained and breaking through by force, the water warms up; and, as a result, naturally hot waters rise up. So, according to Divine command, emptiness occurred in the earth, and thus the waters gathered into their own congregations (Gen. 1:9); as a result of this, mountains also came into being. Then God commanded the original water to cleanse the living soul (Gen. 1:24), since He intended to renew man through the water and the Holy Spirit, who hovered over the waters in the beginning (Gen. 1:2). For it was the divine Basil who spoke. She produced living creatures: both small and great, whales, dragons, fish that walk in the waters, and winged birds. Consequently, water, earth, and air are connected through birds, for they originated from waters, but live on earth and fly in the air. On the other hand, water is the most beautiful element and very useful, and cleanses from impurity, not only bodily, but also spiritual, if [someone] in addition receives the grace of the Spirit. The Hellespont, ending at Abid and Sestus, receives the Aegean Sea [from the opposite side]; then [lie] the Propontis, ending at Chalcedon and Byzantium, where there is a narrow strait from which Pontus begins. Then - Maeotian Lake. On the other hand, from the beginning of Europe and Libya - the Iberian Sea, stretching from the Pillars of Hercules to the Pyrenees Mountain; further Ligurian, extending to the borders of Etruria. Then - Sardinian, lying above Sardinia, sloping down towards Libya. Next is the Tyrrhenian, which ends at Sicily, starting from the extreme limits of the Ligurian country. Then – Libyan; then the Cretan, and the Sicilian, and the Ionian, and the Adriatic, pouring out from the Sicilian Sea; gulf, which is called the Gulf of Corinth or the Sea of ​​Alcyone. The sea, closed by Cape Sunium and Cape Skillae, is Saronic. Then - the Myrtoan Sea and Ikarovo; which includes the Cyclades Islands. Then - the Carpathian Sea and the Pamphylian and Egyptian. Above the Icarus Sea the Aegean Sea flows directly. And the voyage along Europe from the mouth of the Tanais River to the Pillars of Hercules is 609,709 stadia; along Libya - from Ting to the western mouth of the Nile - 209,252 stadia; and along Asia - from Canova to the Tanais River, together with the bays, the voyage is 4111 stadia. The sea coast, taken together, together with the bays of the land inhabited in our time, amounts to 1309072 stages. Chapter 10 (24). About the earth and what is born from it The earth is one of the four elements, both dry and cold, also heavy and motionless, on the first day brought by God from non-existence into existence. For in the beginning, says Scripture, God created the heavens and the earth (Gen. 1:1), the location and foundation of which none of the people was able to say. For some declare that it is established and strengthened on the waters, as the divine David says: To him who established the earth on the waters (Ps. 135:6). Others are in the air. Another says: Hang the earth on nothing (Job 26:7). And again the God-speaking David, as if on behalf of the Creator, says: I established its pillars (Ps. 74:4), calling the power that contains it pillars. The saying: He founded it on the seas (Ps. 23:2) shows that the nature of water has spread all around the earth from everywhere. So, whether we assume that it is established on itself, or on the air, or on the waters, or on nothing, we must not deviate from a pious way of thinking, but confess that everything is preserved and supported by the power of the Creator. So, in the beginning, as the Divine Scripture says, the earth was covered with waters and was unsettled (see Gen. 1, 2), that is, devoid of decoration. When God commanded, reservoirs of waters came into being, and then mountains arose, and the earth, by Divine command, received its adornment, being adorned with all kinds of grains and plants, into which the Divine command invested both a force conducive to growth, and a nourishing force, and - containing a seed, that is, capable of giving birth to something like [each of them]. By command of the Creator, the earth produced various kinds of living creatures, both reptiles, animals, and livestock. All - for good use on the part of man; but the earth produced some of these as food for him, such as deer, small cattle, chamois and other similar things; others - to serve him, such as camels, oxen, horses, donkeys and other similar things; others - for amusement, such as monkeys; and of birds both magpies and parrots, and other similar things. And also of the plants and herbs, the earth has produced some that bear fruit, others that are edible, others that are fragrant and blooming, given to us for enjoyment, such as roses and other similar things; others - to cure diseases. For there is not a single living creature or plant into which the Creator has not invested some kind of power suitable for human use. For [God], who knew everything before their existence (Dan. 13:42), knowing that man would arbitrarily violate [the Divine commandment] and indulge in destruction, created everything: what is in the firmament, and what is on the earth, and what is in the waters, so that he could use [it] in good time. Before the violation of [the Divine Commandment], of course, everything was obedient to man. For God made him ruler over everything on the earth and in the waters. And also the serpent was more friendly to man than other [living beings], coming to him and talking to him with his pleasant movements. Therefore, the culprit of evil - the devil, through him, offered the most evil advice to the ancestors (see Gen. 3: 1), and, on the other hand, the earth itself bore fruits in order for living beings subordinate to man to use them; there was also no rain or winter on earth. After the crime, when [man] became like the foolish cattle and became like them (Ps. 48:13), as soon as he made it so that unreasonable lust in him began to control the soul gifted with reason, when he became disobedient to the Lord’s commandment, the subordinate creature rebelled against the leader chosen by the Creator; and he was assigned with sweat to till the ground from which he was taken (Gen. 3:19). But even now intercourse with beasts is not useless, filling [man] with horror and leading him to the knowledge and calling on God, who created him. Moreover, after the crime, thorns grew out of the ground, in accordance with the saying of the Lord, according to which even with the sweetness of a rose thorns are united together, leading us to the memory of the crime, because of which the earth was condemned to produce thorns and thistles for us (see Gen. 3:18). That this is so must be believed due to the fact that the word of the Lord, which He said: increase and multiply, and fill the earth (Gen. 1:28), contributes to the unceasing existence of [all] that until the present time. Further, some say that the earth is spherical, others that it is cone-shaped. But it is smaller, and even completely insignificant than the sky, hanging in its center, as if like some point. However, it too will pass away and change (Mark 13:31). Blessed is he who inherits the land of the meek (Matthew 5:5). For the earth, which must receive the saints, is immortal. Therefore, who could adequately express surprise at both the boundless and incomprehensible wisdom of the Creator? Or who could give due gratitude to the Giver of such great benefits? There are thirty-four known regions of the earth, or satrapies, in Europe; but in Asia, the great continent, there are forty-eight regions, [and the so-called] canons - twelve. And after God set out to create man in His image and likeness, both from visible and invisible nature, as a kind of king and ruler of the whole earth and what is on it, He first set up for him, as it were, a kind of royal palace, living in which he would have a blissful and completely happy life. And this is the Divine Paradise, planted by the hands of God in Eden, a repository of joy and all joy. For Eden is translated: pleasure. Lying in the east - above the whole earth, being well-dissolved and illuminated all around by the finest and purest air, flaunting ever-blooming plants, saturated with fragrance, filled with light, exceeding the thought of all sensual charm and beauty, it is a truly Divine place and dwelling, worthy of one who is created in the image of God; none of the dumb creatures dwelt in it, but only man - the creation of Divine hands. And in the middle of this place God planted the tree of life and the tree of knowledge (see Gen. 2:9). The tree of knowledge is like some kind of test and test, and an exercise of obedience and disobedience of a person. That is why it is called the tree of the understanding of good and evil (Gen. 2:9), or because it gave those who ate from it the ability to understand their own nature, which is excellent for perfect people, but bad for very imperfect people and for those who have a very large degree of voluptuous desire, just as solid food is for those who are still tender [in age] and need milk. For God, who created us, did not want us to worry and fuss about many things, nor for us to worry and provide for our lives, which is precisely what Adam truly experienced. For when he tasted it, he knew that he was naked, and he made himself a girdle, because, having taken the leaves of a fig tree, he girded himself. Before tasting the best, both Adam and Eve are naked, and are not ashamed (Gen. 2:25). God wanted us to be just as dispassionate, for this is characteristic of the highest dispassion; He also wanted us to be free from worries, having one thing, the work of the Angels: to vigilantly and unceasingly sing the praises of the Creator, and to enjoy His contemplation, and to place our care on Him, which is exactly what He announced to us through the prophet David, saying: cast your sorrow on the Lord, and He will feed you (Ps. 54:23). And in the Gospel, instructing His disciples, He says: Do not worry about your soul, what you eat, or about your body, what you put on (Matthew 6:25). And again: seek first the Kingdom of God and his righteousness, and all these things will be added to you (Matthew 6:33). And to Martha: Marfo, Marfo, worry and speak about the abundance, but there is only one need. Mary has chosen the good part, which will not be taken away from her (Luke 10:41-42), namely: sitting at His feet and listening to His words. The tree of life was a tree that had the power to give life or be suitable for food only to those who were worthy of life and not subject to death. Some, of course, imagined heaven as sensual, while others imagined it as spiritual. However, at least it seems to me that, just as man was created consisting of both a sensual and a spiritual nature, so his most sacred church was both sensual and spiritual and had a twofold appearance; for his body, as we have said, was in a most Divine and beautiful place, but with his soul he lived in a higher and more beautiful place, having God living in him as his dwelling and also having Him as his glorious cover, and being clothed with His grace and enjoying only one sweetest fruit: contemplation of Him, like any other Angel - and feeding on this contemplation, which is, of course, worthily called the tree life. For the sweetness of the Divine union imparts to those who participate life, uninterrupted by death, which is what God called every tree, saying: from every tree that is in paradise, there is food to be eaten (Gen. 2:16; cf. 17). For He Himself is all things; in Him and through Him all things will be accomplished (Col. 1:17). The tree of the knowledge of good and evil is the consideration of a multi-various spectacle, that is, the knowledge of one’s own nature, which is beautiful for people who are perfect and firmly standing in Divine contemplation, revealing the splendor of the Creator; for people who are not afraid of moving to another [i.e. worse] state due to the fact that, due to prolonged exercise, they have reached a certain skill for this kind of contemplation; but it is not beautiful for people who are still young and have a very large degree of voluptuous desire, who are usually attracted to themselves and distracted by concern for their own body, due to the instability of their stay in what is more excellent, and due to the fact that they are not yet firmly established in attachment to only the beautiful. Thus, the Divine paradise, I think, was double, and was truly conveyed by the God-bearing fathers, both those who taught in one way, and those who taught differently. It is possible to understand every tree as the knowledge of Divine power, arising through created things, just as the divine apostle says: for His invisible from the creation of the world was conceived by the created things (Rom. 1:20). But of all these thoughts and contemplations, the most sublime is the one that is about us; I’m talking about that which concerns our structure, just as the divine David says: be amazed at Me (Ps. 139:6), that is, at my structure. However, this knowledge for Adam, who was recently created, was not without danger due to the reasons that we have mentioned. Otherwise, the tree of life can be understood as that very Divine thought that is born from all sensory things, and how, through them, the elevation of the mind to the Origin of everything, and the Creator, and the Cause, which He called every tree, complete and indivisible, and bringing only beautiful use. The tree of the knowledge of good and evil can be understood as sensual and pleasurable food, which, although apparently pleasant, actually brings the one who takes it into fellowship with evil. For God says: from every tree that is in paradise, bring food (Genesis 2:16), declaring, I think [as it were]: through all creations, rise to Me, the Creator, and from everything gather for yourself one fruit: Me, Who am the true life; Let everything bear fruit for you: make life and enjoyment of Me the beginning of your own existence. For in this way you will be immortal. But from the tree, even if you understand good and evil, you will not cut it from it: but if you cut it down one day, you will die (Gen. 2:17). For sensual food, according to the laws of nature, is a complement to what has disappeared, and it is removed into the lower passage and perishes. And it is impossible for someone who eats sensual food to remain incorruptible. Chapter 12 (26). About the person Therefore, in this way God created the spiritual essence: I am talking about the Angels and all the ranks in heaven. For they are, quite clearly, of a spiritual and incorporeal nature; incorporeal, however, I say, in comparison with the grossness of matter, for only the Divinity is truly immaterial and incorporeal. God also created sensory nature, both heaven and earth, and what lies between them. So, He created one nature akin to Himself (for the rational nature is akin to God and comprehensible to the mind alone), while the other, lying, of course, very far away in all directions, since it is naturally accessible to the senses. “It was necessary,” as Gregory, who talks about God, says, “that a mixture of both should occur - an example of the highest wisdom and splendor in relation to natures, as if some connection between both visible and invisible nature.” I say the word: it was necessary, denoting the will of the Creator, for it is the law and the most decent decree: and no one will say to the Creator: why did you create me in this way? For the potter has the power to prepare various vessels from his clay (Rom. 9:21; cf. 20) to demonstrate his wisdom. And since it was in this way, God, with His hands, creates man from both visible and invisible nature, both in His image and likeness: forming a body from the earth, and giving him a soul endowed with reason and intelligence (Gen. 2:7; 1:26-27), which is, of course, what we call the Divine image; for the expression according to the image denotes the rational and gifted with free will; the expression according to likeness denotes likeness through virtue, as far as this is possible [for a person]. Further, body and soul were created at one time; and not as Origen blabbered, that one comes before, and the other after. So, God created man not involved in evil, upright, morally good, carefree, free from worries, highly adorned with all virtues, blooming with all kinds of blessings, as if some kind of second world: small in the great, - another Angel, mixed [i.e. of two natures] admirer, spectator of the visible creation, initiated into the mysteries of that creation that is perceived by the mind, king over what is on earth, subordinate to the heavenly King, earthly and heavenly, transitory and immortal, visible and comprehended by the mind, intermediate between greatness and insignificance, at the same time - spirit and flesh: spirit - by grace, flesh - because of pride; one so that he would remain alive and glorify the Benefactor, the other so that he would suffer, and, suffering, become thoughtful, and, proud of his greatness, would be punished; a living being, here, that is, in this life, guided [in a certain way and moving to another place, that is, into the future century; and - the highest degree of mystery! – as a result of one’s attraction to God, one becomes a god; however, what becomes god in the sense of participation in the Divine light, and not because it passes into the Divine essence. God created him by nature sinless and independent of will. But I call him sinless not because he was not susceptible to sin, for the Divine alone does not allow sin, but because the commission of sin was not determined by his nature, but rather by free will, that is, he had the opportunity to remain and succeed in good, receiving assistance from Divine grace, as well as to turn away from the beautiful and find himself in evil due to the possession of free will, with permission from God's side. For virtue is not something done under compulsion. So, the soul is a living essence, simple and incorporeal, by its nature invisible to bodily eyes, immortal, endowed with both reason and mind, without form, using a body equipped with organs and giving it life, and growth, and feeling, and productive power, having a mind, not different in comparison with itself, but the purest part of it, for as the eye is in the body, so the mind is in the soul [one and the same]; independent and endowed with the ability to desire, as well as the ability to act, changeable, that is, having an overly changeable will, because she is also created, having received all this naturally from the grace of the One who created her, from which she received both that which existed and that which was such by nature. About the incorporeal wherever there is. The incorporeal, the invisible, and the formless are understood in two ways. One is incorporeal by essence, and the other by grace; and one is by nature, the other in comparison with the grossness of the substance. In relation to God they speak of incorporeality, of course, by nature; in relation to Angels, and demons, and souls - by grace and in accordance with the roughness of matter. And the body is something that consists of three dimensions, that is, it has length, and width, and depth or thickness. Every body is composed of four elements; and the bodies of living beings are made of four humours. You should know that there are four elements: earth, which is dry and cold; water, which is cold and wet; air that is humid and hot; fire that is hot and dry. Likewise, there are also four humours, which correspond to the four elements: black bile, which corresponds to the earth, for it, bile, is dry and cold; mucus, corresponding to water, for it, mucus, is cold and wet; blood, which corresponds to air, for it is moist and hot; yellow bile, which corresponds to fire, for it is hot and dry. Fruits, of course, consist of elements, and moisture [or juices] are from fruits, while the bodies of living beings are from moisture, and are resolved in them. For everything that is composed [of something] is resolved into this. About what a person has in common with inanimate things, and dumb creatures, and with those gifted with reason. One must know that man has something in common with inanimate objects, and participates in the life of dumb creatures, and has received the thinking of creatures endowed with reason. For it has in common with inanimate objects the aspect of its body, also because it is united from the four elements; and with plants, both in this respect, and from the side of the power that nourishes, and grows, and contains the seed or is capable of giving birth; with dumb creatures it has in common both this and, moreover, in relation to desire, that is, anger and lust, and in relation to feeling, and in relation to movement corresponding to impulse. Of course, there are five senses: sight, hearing, smell, taste, touch; movement, according to impulse, includes the ability to move from place to place, also the ability to set the whole body in motion, the ability to make a sound and the ability to breathe, for it depends on us to do this and not to do it. Through the medium of reason, man unites with incorporeal natures that are comprehended only by the mind, thinking, and pondering, and pronouncing judgment on everything separately, and following the virtues, and loving piety - the pinnacle of virtues; therefore man is a small world. One must know that dissection, flow, and change are characteristic of the body alone. The change [I mean] is that which occurs in relation to quality, namely, warming and cooling and the like. The flow is that which occurs as a result of emptying, for both the dry and the wet, and the spirit are emptied, and have a need for filling. Therefore, both hunger and thirst are feelings consistent with the laws of nature. And dissection is the separation of moisture from one another and division into form and matter. The soul is characterized by piety and thinking. But the virtues are common to the soul and body, and precisely because they are related to the soul, since the soul uses the body. One must know that reason by nature rules over the irrational part. For the powers of the soul are divided into that which is rational and that which is unreasonable. But there are two parts of the unreasonable side of the soul: one is disobedient to reason, that is, it does not obey reason; the other is obedient and obeys reason. The disobedient part that does not obey reason is, of course, the vital force, which is also called pulsating, also the force that contains the seed, that is, capable of giving birth, and also the plant force, which is also called nourishing; and to her belongs the force that promotes growth, which forms bodies. For these are governed not by reason, but by nature. The obedient part, which obeys reason, is divided into anger and lust. In general, the irrational part of the soul is the part that is capable of feeling and arousing desires. One must know that the movement corresponding to the impulse belongs to the part that is obedient to reason. And the power that feeds, and gives birth, and sets in motion the arteries, belongs to that part that does not obey the mind. Vegetative power is called that which promotes growth, and the power that nourishes, and the power that gives birth; The vital one is the one that sets the arteries in motion. The forces of the feeding part, of course, are four: attractive, which attracts food; retainer, which retains food and does not allow it to be immediately erupted; changing, which processes food into juices; separating, which secretes and ejects through the anus. You should know that of those forces that are in a living being, some are spiritual, others are plant, others are vital. And spiritual ones, of course, are those that come from free will, that is, movement corresponding to impulse and feeling. Movement, according to impulse, includes the ability to move from place to place, and the ability to set the whole body in motion, and the ability to make sound, and the ability to breathe; for it is up to us to do and not do it. Vegetative and vital ones are those that do not depend on free will. And vegetable, of course, is: a power that nourishes, and promotes growth, and contains the seed; The vital one is the one that sets the arteries in motion. For these forces act both when we wish and when we do not wish. You should know that some things are good and others are bad. The good that is expected certainly produces desire; the good that is present produces pleasure; in like manner, in turn, expected evil produces fear, and present evil produces sorrow. It should be known that, having spoken here about good, we spoke both about what is truly good and about what seems to be good; in the same way - about evil. Chapter 13 (27). About pleasures Of the pleasures, some are mental, others are physical. And spiritual ones, of course, are those that are characteristic of the soul alone in itself, such as the pleasures felt during the pursuit of science and contemplation. Bodily pleasures are those that occur through the participation of the soul and body and which are therefore called bodily: [this is] everything relating to food and intercourse and the like. But no one could find the pleasures inherent in the body alone. On the other hand, some of the pleasures are true, others are false; and the pleasures proper to the mind alone consist in knowledge and contemplation; those that arise with the help of the body concern feelings. And of the pleasures that arise with the help of the body, some are natural, and at the same time necessary, without which it is impossible to live, such as: food, replenishing the lack, and necessary clothing; others, although natural, are not necessary, such as copulations that are in accordance with nature and in accordance with the law. For, although they contribute to the preservation of the entire race, it is nevertheless possible to live in virginity without them. Other pleasures are neither necessary nor natural, such as: drunkenness, and voluptuousness, and satiety that exceeds need. For they do not contribute either to the preservation of our life or to the continuity of the family, but, on the contrary, rather they even harm. Therefore, one who lives in accordance with God’s will must seek necessary and at the same time natural pleasures; natural and unnecessary pleasures are placed in second place, allowing them at a decent time, and in a decent way, and in a decent measure. Other pleasures should be avoided at all costs. Beautiful pleasures should be recognized as those that are not associated with sadness, and do not arouse repentance, and are not capable of causing other harm, and do not go beyond the proper measure, and do not distract us for a long time from serious matters or do not enslave us. There are four types of sorrow: grief, sadness, envy, compassion. Grief, of course, is the kind of sadness that causes loss of voice; sadness is sadness that causes pain; and envy is sadness because of other people's goods; compassion is sadness because of other people's misfortunes. But fear is also divided into six types: indecision, bashfulness, shame, amazement, horror, anxiety. Indecision is, of course, fear of future activity. And modesty is fear due to the expectation of censure; and this feeling is the most beautiful. Shame is fear as a result of a shameful deed; but this feeling is not hopeless in relation to [man’s] salvation. Amazement is fear from [some] great phenomenon. And horror is fear from an extraordinary phenomenon. Anxiety is the fear of error in one’s hopes, that is, failure; for, fearing that we will not be successful in business, we experience anxiety. Anger is the boiling of the blood near the heart, occurring as a result of the evaporation of bile or its disturbance; therefore [in Greek] it is called χολή and χόλος [words denoting bile]. And sometimes there is anger and a desire for revenge. For, being insulted or thinking that we are insulted, we are upset; then a mixed feeling occurs: of desire and anger. And there are three types of anger: hot temper, which is called χολή θ χόλος; also μηνις θ κότος. For anger, when it begins and is excited, is called οργή θ χολή, θ χόλος. Μηνις is stubbornly remaining anger, that is, rancor; and it is named from the word μένειν (to remain) and because it is entrusted to memory (μνήμη). Κότος is anger, waiting for an opportunity to take revenge; and it is named from the word κεισθαι (to run). Further, anger is the companion of the mind, the protector of desire. For, whenever we direct our desire to an object and encounter an obstacle from someone, we become angry against him, as if offended; since the mind of those who protect their position, as nature demands, obviously decided that what happened was worthy of indignation. Chapter 17 (31). About the ability of imagination The ability to imagine is the power of the irrational part of the soul, acting through the senses, which is also called feeling. What is called imaginary and sensible is that which falls under the power of imagination and feeling, as [for example] vision is the visual power itself; the visible is that which falls under the power of sight, perhaps a stone or something of the kind. Imagination is a state of the irrational soul, occurring due to something acting on the imaginative force. And a ghost is a vain state that occurs in the irrational parts of the soul, which arises independently of any thing that is subject to imagination. The organ of imagination is the anterior recess of the brain. Feeling is that power of the soul that is capable of perceiving material things, that is, capable of distinguishing. The dwellings of the senses are the organs, that is, the members through which we feel; and the sensible is that which falls under the power of feeling; Capable of feeling is a living being that has feeling. There are five senses; likewise the five and the dwellings of the senses. The first sense is sight. The dwellings of the senses and the organs of vision are the nerves coming from the brain and the eyes; and senses vision mainly by color; together with color, it recognizes a body painted with color, its size, figure, place where it is located, intermediate distance, number, movement and calm position; roughness and smoothness; evenness and unevenness; sharpness and dullness; composition, whether it is watery or earthy, that is, wet or dry. The second sense is hearing, which is capable of perceiving words and sounds. He recognizes their height and lowness, evenness and strength. And its organs are the delicate nerves of the brain and the structure of the ears. Further, man and ape alone do not move their ears. The third sense is smell, which arises through the nostrils, which send vapors to the brain; it reaches the boundaries of the anterior recesses of the brain. Further, it is able to sense and perceive vapors; and the most generic difference of vapors is aroma, stench, and something in between, which is neither fragrant nor offensive. Fragrance occurs when the moisture in the body is completely boiled. And when they are cooked only mediocrely, then an average state occurs. When they are no longer cooked enough or even not cooked at all, then a stench occurs. The fourth sense is taste; It is capable of perceiving, that is, feeling, tastes. And its organs are the tongue and mainly its tip, as well as the palate/palate - electric. Ed./, which some call ουρανίσκον little sky; they contain nerves that come from the brain and inform the human mind about the perception that has occurred, that is, the feeling. And the so-called taste qualities of juices are these: sweetness, pungency, acidity, hardness, astringency, bitterness, saltiness, oiliness, viscosity. For taste is capable of recognizing this. Water, in relation to these qualities, is of no quality, because it does not have any of them. And rigidity is tension and excess of astringency. The fifth sense is touch, which is common to all living beings; it arises with the help of nerves traveling from the brain throughout the body. Therefore, the whole body, as well as the other sense organs, have a sense of touch; and are subject to touch: hot and cold; tender and hard, sticky and hard, heavy and light; for this is known through touch alone. In common with touch and vision: rough and smooth, dry and wet, thick and thin, up and down, place and size, whenever it is such that it can be embraced by one touch of the [organs of] touch; also both frequent and rare or spongy, and round, whenever it is small in volume; as well as some other figures. In the same way, the sense of touch recognizes an approaching body, but [of course] with the help of memory and thinking ability; and in the same way the number up to two or three and those numbers that are insignificant and easily grasped [by the hand]. However, these are perceived more by vision than by touch. You should know that the Creator designed each of the other senses to be double, so that if one becomes dull, the other fills the gap. For He made two eyes, two ears, two nasal openings and two tongues; but in some living beings they are divided, as in snakes, in others they are united, as in man; and, on the other hand, He [spread] the sense of touch throughout the entire body, except for bones, nerves, nails, horns, hair, ligaments and some others. One must know that vision sees in straight lines; smell and hearing [are perceived] not only in a straight line, but from all sides. But touch and taste are recognized not in the direct direction, and not from everywhere, but only when they approach the very objects that are subject to their perception. Chapter 19 (33). About thinking ability The thinking ability is characterized by decisions, approvals, incentives directing to action, deviations, and flight from activity; especially: reasoning about those things that are comprehended only by the mind, and virtues, and science, and the foundations of the arts, and advice, and free choice. On the other hand, this ability predicts the future for us and precisely through dreams; the ability which alone, say the Pythagoreans, following the Jews, is the true gift of divination. And its organ is the middle recess of the brain and the vital spirit located in it. Chapter 20 (34). About the ability to remember The ability to remember serves as both the cause and the repository of memory and recollection. For memory is an idea left by some feeling, as well as by some thinking, revealed through action; or the preservation of a thing perceived by both feeling and thinking. For [if] the soul perceives or feels what is sensible through the medium of the senses, an idea arises; and that which is comprehended only by thought, through the medium of the mind, thinking arises. So, whenever it retains images of those things that it has comprehended by imagination and thinking, then it is said that it remembers. One must know that the perception of what is comprehended only by the mind does not arise otherwise than through teaching or an innate idea. For it does not occur through the senses, because the sensible is retained by memory in itself; We remember what we comprehend only with the mind if we have studied something [of it]. However, we have no memory of the essence of such objects. Recollection is the restoration of the powers of memory that has disappeared due to oblivion. And oblivion is the loss of memory. So, the faculty of imagination, perceiving material objects through the senses, transfers to the faculty of thought or reason, for both are one and the same. Having accepted and discussed, he sends away the faculties of memory. The organ of memory is the posterior recess of the brain, which is also called the cerebellum, and the vital spirit located in it. Chapter 21 (35). About the inner word and the spoken word And in turn, the rational part of the soul is divided into both the inner word and the spoken word. The inner word is a movement of the soul that occurs in the part that reasons, without any exclamation; Therefore, often, and silently, we fully express all speech within ourselves, and we also talk during dreams. That is why we are all primarily rational (λογικοί). For those who are mute from birth or who have lost their voice due to some illness or passion are no less intelligent. The spoken word receives its power in sound and conversation; that is, a word that is pronounced by the tongue and lips, which is why it is called pronounced; and it is the messenger of thought. That is why we are called gifted with the ability to speak (λαλητικοί). Chapter 22 (36). About passion and activity (energy) Passion is spoken of in a double sense. For they also speak of bodily passion, such as [for example] illnesses and wounds; they speak, in turn, about passion and the soul: both lust and anger. According to the general opinion and in general, the passion of a living being is that which is followed by pleasure or sorrow. For passion follows sorrow; and passion itself is not sadness, because the insensitive, while suffering, does not grieve. So, passion is not pain, but the feeling of passion. But this passion must be significant, that is, great, in order for it to fall under the power of feeling. The definition of mental passions is this: passion is a sensual movement of a desired ability, due to the imagination of good or evil. Or in other words: passion is an unreasonable movement of the soul due to the idea of ​​good or evil. The idea of ​​a good, of course, excites desire; the representation of evil is anger. And generic passion, that is, passion belonging to everyone, is defined in this way: passion is a movement produced by one in another. Energy is active movement. What is called active is that which moves according to its own impulse. Thus, anger is the energy [or activity] of the ardent part, and passion is the energy of the two parts of the soul and, in addition, of the whole body, whenever it is forced by anger into action. For [then] a movement occurred in one caused by the other, which is precisely what is called passion. But energy is also called passion in another way. For energy is movement in accordance with nature, and passion is contrary to nature. So, in this sense, energy is called passion when it is excited contrary to nature, or when [someone] is excited by himself or because of another. Therefore, the pulse movement of the heart, being in agreement with the laws of nature, is energy; and that movement that occurs spasmodically, being immoderate and not in agreement with nature, is passion, not energy. But not every movement of the passive part of the soul is called passion, but those that are very strong and reach [the area of] feeling; for insignificant and insensitive movements are not yet passions, since passion must also have a magnitude that is significant. Therefore, the definition of passion is added: [passion is] a movement subject to feelings; for insignificant movements that remain imperceptible to the senses do not produce passion. You should know that our soul has two forces: some cognitive, others vital. And the cognitive essence: mind, thinking ability, opinion, imagination, feeling; vital, that is, desirable, will and free choice. And so that what is being said becomes clearer, let us examine with subtlety what concerns these abilities; and first of all let's talk about cognitive powers. About imagination and feeling, of course, enough has already been stated in the above. So, through feeling, a mood occurs in the soul, which is called imagination; As a result of imagination, opinion arises. Then the mental faculty, having examined the opinion whether it is true or false, distinguishes what is true; that is why it is called διάνοια from του διανοειν: from that which ponders and discusses. Finally, truth, discussed and defined, is called mind. Otherwise: one must know that the first movement of the mind is called thinking; and thinking about something is called a thought, which, remaining for a long time and imprinting in the soul what is thought, is called attentive reflection. And careful discussion, holding firmly to the same subject, and testing oneself, and questioning the soul regarding what is thought, is called discernment. Insight, having expanded, creates a conclusion called the inner word, defining which they say that it is the complete movement of the soul, arising in the thinking faculty without any exclamation; From it, they say, comes the spoken word, which is spoken by the tongue. So, having spoken about cognitive forces, we want to talk about vital or desirable ones. One must know that from nature there is infused into the soul that power that strives for what is in accordance with nature, and which preserves everything that is essentially found in nature; a force called desire (θέλησις). For the essence strives for being, and for life, and for movement, both in relation to the mind and feelings, desiring for itself what is characteristic of it - consistent with the laws of nature and complete existence. And therefore this natural desire is defined in this way: desire is both a rational and a vital desire, depending on the one thing that is natural. Therefore, desire [is nothing other than] that very natural, vital, and rational desire for everything that determines the lasting state of nature - a simple ability. For the desire of dumb creatures, not being rational, is not called desire. And βούλησις (intention) is a certain natural desire, that is, a natural and reasonable desire for some business. For in the soul of people there is the strength to strive in accordance with reason. Therefore, when this rational desire for any business is naturally aroused, it is called βούλησις; for βούλησις [or act of will] is a rational desire and desire for any deed. It is said “βούλησις” both in relation to what is in our power and in relation to what does not depend on us; that is, both in relation to the possible and in relation to the impossible. For we often desire to indulge in fornication, or maintain chastity, or fall asleep, or any of these; and this is among what is in our power and what is possible. But we also want to become kings; and this is not one of those things that depends on us. We wish, perhaps, never to die; this is from what is impossible. But βούλησις [or act of will] has in view the goal, and not what leads to the goal. A goal, of course, is something that can be subject to desire, such as, for example, becoming a king or becoming healthy. What leads to the goal is something about which we can consult, that is, the way through which we should become healthy or become kings. Then after the act of desire comes discussion and exploration; and after this, if the matter concerns something that is in our power, a council or meeting arises. Consultation is an inquisitive endeavor that occurs regarding what can be done depending on our power; for [someone] consults about whether he should pursue a matter or not; then he prefers the best, and this is called a decision. Then he sets himself up [in favor of it] and shows love for what is chosen as a result of the consultation; and this is called γνώμη (aspiration), i.e. the choice of a direction by the soul and the determination to follow it. For if he makes a choice and is not in tune with what is chosen, that is, does not show his love for it, then this is not called γνώμη (aspiration). Then, after [such] a mood, a voluntary decision or choice occurs; for free choice is the preference and choice of two things that are presented, one over the other. Then [the person] rushes to action, and this is called excitement. Then he uses [the achieved goal], and this is called use. Then, after using it, he calms down from the desire. In dumb creatures, of course, there arises a desire for something and immediately an excitement for action. For the desire of dumb creatures is unreasonable, and they are carried away by natural desire against their will; therefore, the desire of irrational beings is not called either will (θέλησις) or an act of will (βούλησις). For θέλησις (will, desire) is a rational and free natural desire; and in people who are gifted with reason, natural desire is guided rather than led. For it is excited independently and through the medium of reason, since the cognitive and vital faculties are united in it [i.e. person]. So, he freely strives, and freely desires, and freely explores, and considers, and freely deliberates, and freely decides, and freely adjusts, and freely chooses, and freely strives, and freely acts in those matters that agree with nature. You should know that although we are talking about desire in God, we are not talking about free choice in the proper sense. For God does not consult, since consulting is characteristic of ignorance. For no one consults about what is known. And if deliberation is characteristic of ignorance, then, in any case, so is free choice. God, who simply knows everything, does not deliberate. But we do not talk about advice or free choice in the soul of the Lord, because He had no ignorance. For even if He had a nature that did not know the future, nevertheless, it, hypostatically united with God the Word, possessed knowledge of everything, not by grace, but, as it is said, because of the hypostatic union. For One and the same was both God and man; therefore He had no desire arising from thought. For although He had a natural, simple desire, equally contemplated in all human faces, His holy soul did not have an opinion, that is, what could be the object of His desire, contrary to His Divine will and different in comparison with His Divine desire. For opinions vary with persons other than the holy, and simple, and uncomplicated, and indivisible Divinity. For there, since the Hypostases are not at all different and not separated, there is no difference between what can be the object of desire. And there, since nature is one, desire, in accordance with the laws of nature, is one. And since the Hypostases are inseparable, then what can be the object of desire is also one, and the movement of the three Persons is one. And in people, since their nature is one, there is one desire, in accordance with the laws of nature; but since persons are different and separated from each other both in place and time, and in their disposition to business, and in very many other ways, then for this reason their desires and opinions are different. In our Lord Jesus Christ, since the natures are different, the natural desires of His Divinity and His humanity, or abilities of desire, are also different. And since there is one Hypostasis and one Desirer, then there is also one object of desire or one desire arising from thought, since His human will, of course, follows His Divine will and desires what the Divine will wanted it to want. One must know what is θέλησις (will, desire), and what is different is βούλησις (intention); another is τò θελητòν (desired), and another is τò θελητικòν (able to desire), and another is θέλων (desiring). For θέλησις is the simplest faculty of desire. Βούλησις is a desire in relation to something. And θελητòν is an object subject to desire, that is, what we desire. For example, how the desire for food is aroused: simply a rational desire is θέλησις, the desire for food is βούλησις, and food itself is θελητòν. That is, θελητικόν is that which is endowed with the ability of desire, such as, for example, a person. Ο θέλων is the one who uses desire. You should know that θέλημα sometimes desire means or the ability of desire, and is called natural desire; sometimes, what we desire is called desire, arising from thought. Chapter 23 (37). About energy [action or activity] You should know that all the abilities that we spoke about before, both cognitive and vital, natural and also artificial, are called ενέργειαι [i.e. actions or activities]. For energy is the force and movement natural to every essence. And one more thing: energy is a natural, innate movement of any essence; whence it is clear that what has the same essence has the same energy, and what has different natures has different energies; for it is impossible for an essence to be devoid of natural activity. In turn, energy is that natural force by which every essence is expressed. Energy is the natural and first ever-moving force of the rational soul, that is, its ever-moving intelligence, naturally constantly pouring out of it. And again: energy is the force and movement natural to every essence, which only non-existents lack. Actions are also called energies, such as talking, walking, eating, drinking, and the like. But natural feelings are also often called energies, such as hunger, thirst, and the like. The fullness of strength is also called energy. Further, it is said in two ways [that something exists. It exists] both in possibility and in reality. For we say that a child who suckles at the breast is potentially a grammarian, for he has the ability, through learning, to become a grammarian. We speak again about grammar that he is a grammarian both in possibility and in reality: in reality because he has knowledge of grammar; in possibility because he can explain it, but does not explain it; We speak again about grammar in reality when he acts, that is, explains [grammar]. So, one must know that this second image is common both to what is in potential and to what is in reality: the second - in potential [corresponds] to the first - in reality. Chosen for its own sake, that is, rational and free life, and constituting our human species, is the first and only, and true action [in us] of nature. Those who take it away from the Lord, I don’t know how they call Him God incarnate. Energy is the active movement of nature; and that which moves of its own accord is called active. Chapter 24 (38). About voluntary and involuntary Since what is voluntary consists in some action, so also what is considered involuntary consists in some action; meanwhile, almost many believe that what is actually involuntary is not only in suffering, but also in doing; however, one must know that action is reasonable activity. Actions are further followed by praise or blame; and some of them are performed with pleasure, others with sadness; and some of them are desirable for the performer, others are disgusting; Of those that are desired, some are always desired, others only at some time. Likewise also from the disgusting ones. Again, some actions are regretted and forgiven, others are hated and punished. Of course, what is voluntary is in any case followed by praise or blame; because it is performed with pleasure, and actions for those who perform them are desired either always, or when they are performed. And what follows involuntary is that it is worthy of forgiveness or regret, because it is done with sadness, and [such actions] are not desired, and what is done is not performed for one’s own sake [by anyone], even if he were forced [to do so] by force. Further, some of the involuntary happens due to violence, the other due to ignorance. Because of violence - every time the producing principle or cause is from the outside, that is, every time we are forced by another, not at all inclined to his conviction [towards this], and every time we do not contribute with our own zeal, and do not help at all, and not when we do what we are forced to do on our own; that by defining, we say: involuntary is something that began from the outside, when the one who is forced does not contribute in the least with his own zeal. We call the producing cause the beginning. And what is involuntary due to ignorance happens whenever it is not we ourselves who provide the cause of ignorance, but when [the matter] happens. For if someone, being drunk, commits murder, then he killed unknowingly, but not involuntarily, for he himself produced the cause of his ignorance, that is, intoxication. If someone, shooting in the usual [for shooting] place, killed a father who was passing by, then they say about him that he did it involuntarily - out of ignorance. Therefore, what is involuntary is twofold: one is due to violence, the other is due to ignorance, and voluntary is the opposite of both. For the voluntary is that which occurs neither because of violence nor because of ignorance. Therefore, the voluntary is that of which the beginning, that is, the cause is located in the [doer] himself, who knows everything separately, through which the action is [performed] and what it consists of. And everything taken separately is what orators call adverbial members; as, for example, who, that is, the one who committed; whom, that is, the one who suffered; that, that is, the very thing that was done, perhaps [someone] committed murder; than, that is, a tool; where, that is, in [what] place; when, that is, at what time; how, [that is, what] course of action; why, that is, for what reason. You should know that what is forced by necessity occupies a middle ground between voluntary and involuntary; that, although it is unpleasant and painful, we accept for the sake of [avoiding] greater evil; as, for example, for the sake of [avoiding] shipwreck we throw [into the sea] what is on the ship. It should be known that, although children and irrational animals act voluntarily, they, however, of course, do not act by free choice; and what we do as a result of anger, without consulting ourselves first, we do voluntarily, but, of course, not by free choice. And [when] a friend appears suddenly, he appears to us, who accept him willingly, but, of course, not by our decision. And the one who unexpectedly found the treasure found it voluntarily, but, of course, not by free choice. All this, of course, is voluntary, due to the fact that we rejoice because of it, however, it does not happen, of course, by free choice, because it is not as a result of consultation. It must be that advice necessarily precedes free choice, as has been said. Chapter 25 (39). About what is in our power, that is, about free decision The word about free decision, that is, about what is in our power, first of all examines whether something is dependent on us. For there are many who oppose this matter. Secondly: what is something that is in our power and over which we have power. Thirdly, the word must examine the reason why the God who created us made us free. So, starting with the first question, first of all we will say, proving that from what is recognized by those, something is in our dependence, and we will say in this way. The reason for everything that happens is, they say, either God, or necessity, or fate, or nature, or happiness, or chance. But God’s work is the existence [of things] and providence [for them]; the matter of necessity is the movement of that which always exists in the same way; and the business of fate is that what happens with its assistance is accomplished according to necessity. Because it also introduces necessity. The work of nature is the birth, growth, destruction of plants and living beings; and happiness is what is rare and unexpected. For happiness is defined as the meeting and confluence of two causes, which, having their origin in free choice, produce something different from what nature has prepared; as, for example, [if] someone digging a ditch found a treasure, for neither the one who laid the treasure did not put it in such a way [that is, for the purpose] that another would find it, nor did the one who found it dig in such a way as to find the treasure; but one laid it in order to take it for himself whenever he wished, the other dug in order to dig a ditch; Meanwhile, something different happened compared to what both had imagined. A matter of chance is what happens to soulless things or irrational animals without the assistance of nature and art. That's what they say themselves. So, to what of this do we want to subordinate what happens through people, if in fact man is not the author and the beginning of the action? For it is impossible to attribute sometimes shameful and unrighteous acts either to God or to necessity, because the action does not belong to the number of things that always happen in the same way; nor fate, for they say that what is inherent in fate is not among what is permissible, but among what is necessary; nor nature, for the works of nature: living beings and plants; nor happiness, for the actions of people are not rare and unexpected; not by chance, for they say that random adventures happen with soulless objects or irrational animals. It remains, of course, that the acting and acting person himself is the beginning of his own actions and that he is endowed with freedom of decision. Moreover, if a person is not the beginning of any action, then in vain he was given the ability to consult, because, not being the master of any action, why will he use the consultation? For every meeting takes place for the sake of action. However, to declare that the most beautiful and precious of what is in a person is superfluous would be extremely pointless. Therefore, if a person deliberates, then he deliberates for the sake of action, for every consultation occurs regarding an action and because of an action. Chapter 26 (40). About what happens Of what happens, some are in our control, others are not in our power. In our power, of course, is that which we are free both to do and not to do, that is, everything that is voluntarily accomplished through us, for if the action were not in our power, then it would not be said that it is performed by us voluntarily; and in one word: in our power is what follows blame or praise and because of which there is incentive and law. In the proper sense, everything that concerns the soul and about which we deliberate is in our power; and deliberation concerns what can equally happen [both ways]. Equally possible happens [when] we are able to [do] both this very thing and that which is opposite to it. And the choice of this is made by our mind; and he is the beginning of action. So, this is what is in our power: what can equally happen [both ways]; such as, for example, to move and not to move, to strive and not to strive, to desire what is not necessary and not to desire, to tell a lie and not to lie, to give and not to give, to rejoice because of what one should, and likewise not to rejoice, also because of what one should not, and other similar things, which are matters inherent in virtue and vice. For we are free in relation to them. Moreover, what can equally happen [in one way or another], the arts also belong, for it is in our power to engage in whichever of them we would like, and not to engage. One must know that the choice of what can be done is always in our power; but the action is often prevented in some way by [manifestations of] Divine Providence. Chapter 27 (41). About the reason why we came into existence with free will So, we say that free will immediately enters with reason and that change and transformation are by nature in connection with what is born. For everything that is born is also changeable. For [if] the source of the origin of something received its beginning as a result of change, then it is necessary for it to be changeable. Change occurs when something is brought from non-existent into being and when something else comes from the underlying substance. Soulless objects and irrational animals, of course, change in accordance with those bodily changes that we spoke about before; rational beings do so by their own free will. For to reason belongs, on the one hand, the faculty of contemplation, and on the other, the faculty of action. The contemplative faculty is that which considers beings, in what position they are; the ability to act is the one that discusses, the one that establishes the correct meaning of what should be done. And the contemplative ability is called mind, and the ability to act is called reason; and also the ability to contemplate is called wisdom, and the ability to act is called prudence. So, every person who deliberates, because the choice of what should be done is in his power, deliberates to choose what, as a result of the consultation, was recognized as the best, and, having chosen, carry it out. If this is [such], then, of necessity, freedom of decision is combined with reason, because either a person will not be a rational being, or, being rational, he will be the master of his actions and independent. Therefore, irrational beings are not free, for they are more guided by nature than led, as a result of which they do not resist natural striving, but at the same time as they desire something, they rush to action. Man, being rational, leads nature rather than being led by it, as a result of which, even if he wants [something], if he wants, he has the power to suppress his desire or follow it. Why are irrational beings neither praised nor blamed; but a person is both praised and blamed. It should be known that Angels, being rational, are free, and, like created ones, are also changeable. And [this] was shown by the devil, who was created good by the Creator, but autocratically became the inventor of vice, as well as those forces that fell away with him, that is, demons; Meanwhile, the rest of the ranks of Angels remained in good health. Chapter 28 (42). About what is not in our control Of the things that are not in our power, one has its origins or causes in what is dependent on us, that is, retribution for our actions both in the present age and in the future; everything else depends on the Divine will. For the origin of all things is from God; and destruction beyond this was also introduced due to our sin for punishment and benefit. For God did not create death, nor rejoices at the destruction of the living (Wis. 1:13). On the contrary, death occurred through man, that is, through the crime of Adam, and likewise the rest of the punishments. And everything else [i.e. besides] must be attributed to God. For our origin is also the work of His creative power; the continuation of our existence is a matter of the power that contains Him; management and salvation are the work of His providential power; eternal enjoyment of goods is a work of His goodness for those who observe what is in accordance with nature, for which we were created. And since some do not recognize Providence, we want to say a little further about Providence. Chapter 29 (43). About the Fishery So, Providence is the care that takes place on the part of God in relation to what exists. And again: Providence is the will of God, according to which everything that exists is managed in an expedient way. If the will of God is Providence, then it is absolutely necessary that everything that happens as a result of Providence, in accordance with common sense, should happen most beautifully, and most in accordance with God’s dignity, and in such a way that could not have happened in a better way. For it is necessary that One and the Same is the Creator of existence and the Provider; because it is indecent and inconsistent that one is the creator of things, and the other is a provider; for under these conditions both are certainly powerless: one to create, the other to provide. Therefore, God is both Creator and Provider; and His creative power, which also contains [everything] and providentially, is His good will: for the Lord has created all that He wills in heaven and on earth (Ps. 134:6); and no one can resist His will (Rom. 9:19). He wanted everything to happen, and it happened; He wants the world to be formed, and it is formed; and whatever He wills happens. And what God provides and what He provides beautifully, most correctly someone could discuss in this way. God alone is Good and Wise by nature. So, as the Good One, He provides, for whoever does not provide is not good. For both people and irrational animals by nature care for their own children, and whoever does not care is blamed. And as the Wise One, He takes care of things in the best possible way. Therefore, it is necessary that those who pay attention to this should be surprised by everything, everyone will praise, everything that the works of Providence should joyfully accept, without investigation, even if they seem unrighteous to the majority, due to the fact that God’s Providence is unknown and incomprehensible, and our thoughts, and deeds, and the future are known only to Him. I am talking about everything that is not in our power; for what is in our power is not a matter of Providence, but of our free will. But some of the things that are subject to Providence happen by grace, others by condescension. By good will - that which is unquestioningly good; There are many types of leniency. For often God allows a righteous person to fall into misfortune in order to show others the virtue hidden in him, as was the case with Job (see Job 1:12). Sometimes He allows something strange to be done, so that through an action that seems strange, something great and worthy of wonder can be accomplished, such as, for example, through the cross - the salvation of people. And in another way He allows the saint to suffer grievously, so that he does not lose his right conscience or, as a result of the strength and grace given to him, does not fall into pride, as was the case with Paul (see 2 Cor. 12:7). Someone leaves for a while to correct another, so that, observing what happens to him, the rest are educated, as [we see] with Lazarus and the rich man (see Luke 16:19). For seeing that some people suffer, we, according to the inclination of our nature, become despondent. Someone is abandoned for the glory of another, not for the sin of his own or his parents, like a man blind from birth (see John 9:1), but for the glory of the Son of Man. Again, someone is allowed to suffer in order to arouse competition in the soul of another, so that, after the glory of the one who suffered has become great, the suffering also becomes fearless for others, due to the hope of future glory and the desire for future benefits, as [we see] with the martyrs. Sometimes someone is allowed to fall even into a shameful act in order to correct the worst passion of another; as, for example, there is someone who exalts himself with his virtues and excellent deeds; God allows this one to fall into fornication so that, through a fall, he comes to understand his own weakness, humbles himself and, crying out, confesses the Lord. It should be known that the choice of what should be done is in our power; and the fulfillment of good deeds [should be attributed] to the assistance of God, in accordance with His foreknowledge, worthy of helping those who voluntarily choose good with their right conscience; vicious deeds - not paying attention to God, who, again according to His foreknowledge, worthily abandons [the bad person]. And there are two types of abandonment, for there is abandonment for the purposes of [God’s] economy and educational, and there is also complete abandonment, which occurs as a result of rejection. Abandonment for the purposes of God's economy and educational - that which happens for the correction and salvation and glory of the sufferer, or also for rousing others to competition and imitation, or also for the glory of God. Complete abandonment occurs when a person, by virtue of his will, remains insensitive and uncured, or better yet: incurable, after God has done everything tending toward his salvation. Then he is given over to complete destruction, like Judas (see Matt. 27:1-10). May God have mercy on us and deliver us from such abandonment! One must know that there are many images of God’s Providence and that they can neither be expressed in words nor comprehended by the mind. You should know that all sad events that threaten us in relation to those who accept them with gratitude are brought about for their salvation and will certainly bring benefits. One must know that God first desires that everyone be saved and become participants in His Kingdom (see 1 Tim. 2:4). For He created us not to punish, but as Good, so that we might share in His goodness. And for those who sin to be punished, this is what He desires as the Just One. So, they say that the first, previous desire and favor are from Him; the second is the accompanying desire and permission [has its origin] from our guilt. And it is twofold: one – for the purposes of God’s economy and educational, for salvation; the other, which occurs as a result of rejection, as we said, for perfect punishment. And this is about what is not in our control. From what is in our power, God first desires and approves good deeds. He does not desire vicious and truly evil deeds, either first or later, but allows free will. For what happens as a result of violence is not rational and is not virtue. God provides for all creation and through all creation he benefits and educates, and even often through the demons themselves, as [we see] in Job and the pigs (see Matt. 8:30). Chapter 30 (44). About foreknowledge and predestination One must know that God knows everything in advance, but does not predetermine everything. For He knows in advance what is in our power, but does not predetermine it. For He does not want vice to occur, but He does not force one to virtue by force. Therefore, predestination is a matter of Divine command combined with foreknowledge. But, because of His foreknowledge, God predetermines what is not in our power. For according to His foreknowledge, God has already predetermined everything, in accordance with His goodness and justice. You should know that virtue is transferred to our nature from God, and that He Himself is the Beginning and Cause of all good, and that apart from His assistance and help, it is impossible for us to wish or do anything good. But it is in our power to either remain in virtue and follow God, who calls for this, or abandon virtue, which is exactly what it is - to find ourselves in sin and follow the devil, who calls for this without coercion. For vice is not anything other than separation from good, just as darkness is separation from light. So, remaining in what is in accordance with nature, we remain in virtue; deviating from what is in accordance with nature, that is, from virtue, we go to what is contrary to nature and appear in sin. Repentance is a return from what is contrary to nature to what is in accordance with nature, and from the devil to God, which occurs with the help of ascetic life and works. Further, the Creator created this man as a husband, making him a participant in His Divine grace and through this allowing him to communicate with Him. Why did he, prophetically, as a master, name the living beings that were given to him as slaves. For, having come into being in the image of God, gifted with both reason and intellect, as well as free will, he naturally had in his hands, from the common Creator and Lord of all, power over what was on earth. But God, who has foreknowledge, knowing that he would find himself in a crime and would be subject to corruption, created from him a wife, a helper for him and one similar to him: a helper so that after the crime the (human) race would be preserved through birth, replacing one another. For the first formation is called creation, and not birth. For creation is the first formation that has God as its Author; birth is the replacement of one thing with another that occurs after [a person] has been condemned to death because of his crime. This one God placed in a paradise that was both spiritual and sensual. For, living physically in a sensual paradise - on earth, spiritually he interacted with the Angels, cultivating Divine thoughts and feeding on them, being naked due to his inner simplicity and artless life, through the medium of creatures rising to the Creator alone and both enjoying the contemplation of Him and having fun. So, because God adorned him by nature with an independent will, He gives him a law: not to eat of the tree of knowledge; about which tree we, according to our at least strength, have said enough in the chapter On Paradise. He gives him this commandment, promising that if he preserves the dignity of his soul, giving victory to reason, recognizing the Creator and observing His command, then he will enjoy eternal bliss and will live forever, becoming stronger than death; and if he, indeed, subordinates his soul to the body, and especially appreciates the joys of the body, not understanding his own honor, taking rank with senseless cattle, and becoming like them (Ps. 48:13), throwing off the yoke of the Creator and despising His Divine command, then he will be subject to death and corruption, and will be subject to the need to work, dragging out a miserable life. For it was not beneficial that he, being still untried and untested (see Sir. 34:10), should receive incorruption, for fear that he would fall into pride and condemnation of the devil (1 Tim. 3.6); for he, due to his immortality, after a voluntary falling away, acquired constancy in evil, unchangeable and unshakable, just as, on the other hand, again the Angels, after the voluntary choice of virtue, acquired, with the assistance of grace, an immovable persistence in good. So, it was necessary that a person should first be tested; for a man... who has not been tempted, who has not been tested, has no value (Sir. 34:10); and so that, having achieved perfection through testing through observance of the commandment, he would thus gain immortality for himself as a reward for the feat of virtue. For, having come to occupy the middle between God and matter, having united with God in his way of life through the observance of the commandment after moving away from the innate disposition towards things, he was supposed to receive unshakable constancy in relation to the beautiful; and through crime, especially striving towards matter and diverting his mind from his Cause, that is, God, it was necessary for him to draw closer to corruption and become subject to passions, instead of the impassive, and mortal, instead of the immortal, and have a need for combination and transient birth, and, due to the desire for life, be attached to the pleasant, as if he really arranges it; and so that to those who cared about denying this [i.e. pleasant], shamelessly harbored hatred; and so that, after leaving God, he transfers the desire for matter and inclination from the one who is truly the enemy of our salvation to his own race. So, man is overcome by the envy of the devil; for the envious and hating demon could not stand the fact that he himself was below because of his pride, and we received the highest blessings. Why does this liar deceive the unfortunate [i.e. Adam] with the hope of [receiving] divine dignity, and, having raised him to his own heights of pride, he plunges him into the same abyss of fall.