§21οἴχεται γὰρ εὐθέως μεταναστᾶσα, τοὺς προσεληλυθότας οἰκήτορας νόμον καὶ δίκην ἐκδεδιῃτημένους ἀποστραφεῖσα, πρὸς οὓς οὐδ’ ἄν ποτε ἧκεν, εἰ μὴ τοῦ διελέγξαι χάριν τοὺς ἀντὶ καλῶν αἰσχρὰ αἱρουμένους.
For it departs and vanishes immediately, turning away from those inhabitants who have approached it but who live in violation of law and justice, to whom it would never have come in the first place, were it not for the sake of convicting those who choose shameful things instead of beautiful ones.
§22λέγεται δὲ θεοῦ πνεῦμα καθ’ ἕνα μὲν τρόπον ὁ ῥέων ἀὴρ ἀπὸ γῆς, τρίτον στοιχεῖον ἐποχούμενον ὕδατι — παρό φησιν ἐν τῇ κοσμοποιίᾳ· „πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος“(Gen. 1,2), ἐπειδήπερ ἐξαιρόμενος ὁ ἀὴρ κοῦφος ὢν ἄνω φέρεται ὕδατι βάσει χρώμενος —, καθ’ ἕτερον δὲ τρόπον ἡ ἀκήρατος ἐπιστήμη, ἧς πᾶς ὁ σοφὸς εἰκότως μετέχει.
Moreover, the "spirit of God" is spoken of in one way as the air flowing from the earth, the third element which is supported by water—wherefore he says in the account of the creation: "The spirit of God was moving over the water" (Gen. 1:2), since the air, being light, rises upward, using water as a base—and in another way as that pure knowledge, in which every wise man naturally participates.
§23δηλοῖ δὲ ἐπὶ τοῦ τῶν ἁγίων ἔργων δημιουργοῦ καὶ τεχνίτου φάσκων, ὅτι „ἀνεκάλεσεν ὁ θεὸς τὸν Βεσελεὴλ καὶ ἐνέπλησεν αὐτὸν πνεύματος θείου, σοφίας, συνέσεως, ἐπιστήμης, ἐπὶ παντὶ ἔργῳ διανοεῖσθαι“(Exod. 31, 2 — 3)· ὥστε τὸ τί ἐστι πνεῦμα §24θεῖον ὁρικῶς διὰ τῶν λεχθέντων ὑπογράφεσθαι.
And he shows this in the case of the creator and craftsman of the holy works, saying that "God called Bezaleel and filled him with the divine spirit, wisdom, understanding, and knowledge, to devise every work" (Exod. 31:2–3); so that what the divine spirit is is outlined definitionally through what has been said.
τοιοῦτόν ἐστι καὶ τὸ Μωυσέως πνεῦμα, ὃ ἐπιφοιτᾷ τοῖς ἑβδομήκοντα πρεσβυτέροις τοῦ διενεγκεῖν ἑτέρων καὶ βελτιωθῆναι χάριν· οἷς οὐδὲ πρεσβυτέροις πρὸς ἀλήθειαν ἔνεστι γενέσθαι μὴ μεταλαβοῦσι τοῦ πανσόφου πνεύματος ἐκείνου.
Such also is the spirit of Moses, which comes upon the seventy elders for the sake of their excelling others and being improved; for whom it is not even possible to become elders in truth without participating in that all-wise spirit.
λέγεται γὰρ ὅτι „ἀφελῶ ἀπὸ τοῦ πνεύματος τοῦ ἐπὶ σοὶ καὶ ἐπιθήσω ἐπὶ τοὺς ἑβδομήκοντα πρεσβυτέρους“(Num. 11,17).
For it is said: "I will take of the spirit which is upon thee, and will put it upon the seventy elders" (Num. 11:17).
§25ἀλλὰ μὴ νομίσῃς οὕτως ἀφαίρεσιν κατὰ ἀποκοπὴν καὶ διάζευξιν γίνεσθαι, ἀλλ’ οἵα γένοιτ’ ἂν ἀπὸ πυρὸς, ὅ, κἂν μυρίας δᾷδας ἐξάψῃ, μένει μήδ’ ὁτιοῦν ἐλαττωθὲν ἐν ὁμοίῳ.
But do not suppose that the taking away is done by cutting off and separation, but rather like that which might occur from fire, which, even if it kindles ten thousand torches, remains just as it was, not being diminished in the least.
τοιαύτη τίς ἐστι καὶ τῆς ἐπιστήμης ἡ φύσις· τοὺς γὰρ φοιτητὰς καὶ γνωρίμους ἀποφήνασα ἐμπείρους πάντας κατ’ οὐδὲν μέρος ἐλαττοῦται, πολλάκις δὲ καὶ πρὸς τὸ ἄμεινον ἐπιδίδωσιν, ὥσπερ φασὶ τὰς ἀπαντλουμένας πηγάς· καὶ γὰρ ἐκείνας λόγος ἔχει τότε μᾶλλον γλυκαίνεσθαι.
Such also is the nature of knowledge; for while making all its disciples and acquaintances experienced, it is not diminished in any part, and often even increases for the better, just as they say of springs that are drawn from; for there is a report that they then become sweeter.
§26αἱ γὰρ συνεχεῖς πρὸς ἑτέρους ὁμιλίαι μελέτην καὶ ἄσκησιν ἐμποιοῦσαι ὁλόκληρον τελειότητα ἐργάζονται.
For constant associations with others, producing practice and exercise, work out a complete perfection.
εἰ μὲν οὖν τὸ ἴδιον αὐτοῦ Μωυσέως πνεῦμα ἤ τινος ἄλλου γενητοῦ τοσούτῳ πλήθει γνωρίμων ἔμελλε διανέμεσθαι, κἂν κατακερματισθὲν εἰς μοίρας τοσαύτας ἐμειοῦτο.
If, then, the individual spirit of Moses himself, or of any other created being, were to be distributed to so great a multitude of acquaintances, it would indeed have been diminished by being partitioned into so many portions.
§27νῦν δὲ τὸ ἐπ’ αὐτῷ πνεῦμά ἐστι τὸ σοφόν, τὸ θεῖον, τὸ ἄτμητον, τὸ ἀδιαίρετον, τὸ ἀστεῖον, τὸ πάντῃ δι’ ὅλων ἐκπεπληρωμένον· ὅπερ ὠφελοῦν οὐ βλάπτεται οὐδὲ μεταδοθὲν ἑτέροις οὐδ’ αὖ προστεθὲν ἐλαττοῦται τὴν σύνεσιν καὶ ἐπιστήμην καὶ σοφίαν.
But as it is, the spirit upon him is the wise, the divine, the indivisible, the inseparable, the excellent, that which is filled everywhere through all things; which, while rendering benefit, is not harmed, nor, when communicated to others, or even when added to, is it diminished in understanding, knowledge, and wisdom.
§28διὸ δὴ πνεῦμα θεῖον μένειν μὲν δυνατὸν ἐν ψυχῇ, διαμένειν δὲ ἀδύνατον, ὡς εἴπομεν.
Therefore, indeed, it is possible for the divine spirit to remain in the soul, but impossible for it to abide forever, as we have said.
καὶ τί θαυμάζομεν;
And why do we wonder?
οὐδὲ γὰρ ἄλλου τὸ παράπαν οὐδενὸς ἐχυρὰ καὶ βέβαιος ἐγγίνεται κτῆσις ἀντιρρεπόντων καὶ πρὸς ἑκάτερα ταλαντευόντων τῶν ἀνθρωπίνων πραγμάτων καὶ ἄλλοτε ἀλλοίας ἐνδεχομένων μεταβολάς.
For indeed, no secure and firm possession of any other thing whatever comes to be, since human affairs tilt in opposite directions and waver toward either side, and admit of different changes at different times.
§29αἴτιον δὲ τῆς ἀνεπιστημοσύνης μέγιστον ἡ σὰρξ καὶ ἡ πρὸς σάρκα οἰκείωσις·
And the greatest cause of ignorance is the flesh and the intimacy with the flesh.
καὶ αὐτὸς δὲ ὁμολογεῖ φάσκων „διὰ τὸ εἶναι αὐτοὺς σάρκας“μὴ δύνασθαι τὸ θεῖον πνεῦμα καταμεῖναι.
And he [the lawgiver] himself admits this, saying that "because they are flesh," the divine spirit is unable to abide.
καίτοι καὶ γάμος καὶ παιδοτροφία καὶ πορισμὸς τῶν ἀναγκαίων ἀδοξία τε μετὰ ἀχρηματίας καὶ πραγματεῖαι, ὧν αἱ μὲν ἴδιαι αἱ δὲ κοιναί, καὶ μυρία ἄλλα, πρὶν σοφίαν ἀνθῆσαι, κατεμάραναν.
Although indeed, marriage, the rearing of children, the provision of necessaries, and lack of reputation accompanied by poverty, and business affairs, some of which are private and others public, and ten thousand other things, wither wisdom before it can bloom.
§30ἀλλ’ οὐδὲν οὕτως ἐμπόδιον πρὸς αὔξησιν αὐτῆς, ὡς ἡ σαρκῶν φύσις.
But nothing is such an obstacle to its growth as the nature of the flesh.
αὕτη γὰρ καθάπερ τις θεμέλιος ἀγνοίας καὶ ἀμαθίας πρῶτος καὶ μέγιστος ὑποβέβληται, ᾧ τῶν εἰρημένων ἕκαστον ἐποικοδομεῖται.
For this, like a first and greatest foundation of ignorance and lack of learning, is laid underneath, upon which each of the aforementioned things is built.