by the reformations of typical symbols, as such veils are by nature kindred and they show, as many as have heard clear theology without veils, form in themselves a certain type guiding them towards the understanding of the said theology. And the very creation of the entire visible world has been set forth of the invisible things of God, as both Paul and the true Word say. Therefore the theologians consider some things in a civil and lawful manner, and others in a purificatory and undefiled manner, and some in a human and intermediate manner, and others in a supracelestial and perfecting manner; and at times from the visible laws, at other times from the invisible ordinances according to what is fitting for the subject sacred letters and minds and souls. For it has not a bare history, but a life-giving perfection the entire discourse set before them and through all things. Therefore we must also, instead of the popular conception about them, enter reverently within the sacred symbols and not dishonor them, being offspring and impressions of the divine characters and manifest images of the secret and supernatural visions. For not only the super-essential lights and the intelligible and simply the divine things are variegated by the typical symbols, as the super-essential God is called "fire" and the intelligible oracles of God "fiery." Furthermore, also the godlike orders of the intelligible and intellectual angels are delineated in various forms and multiform and fiery figures. And one must understand the same image of fire said of the God beyond understanding in one way, and in another way of His intelligible providences or words, and in another way of the angels, and the one according to cause, the other according to existence, the other according to participation and others in other ways, as the contemplation and scientific arrangement concerning them determines. And not to confuse the sacred symbols at random, but to unfold them fittingly to the causes or existences or powers or orders or dignities, of which they are also revelatory signs. And lest we write beyond what is necessary, we must now proceed to the very investigation proposed by us. And we say that all nourishment is perfective of those being nourished, fulfilling their imperfection and lack and healing the weak and guarding their life and making it flourish and renewing it and bestowing on them a vital well-being and simply a driver away of the grievous and the imperfect and a bestower of their gladness and their perfection. Well therefore is the all-wise and good Wisdom hymned by the oracles as establishing a mystical mixing bowl and proclaiming its sacred drink, or rather, before these things, setting forth solid foods and with a lofty proclamation, she herself benevolently desires those who need her. Therefore the divine Wisdom sets forth a twofold nourishment, the one solid and abiding, the other moist and poured forth; and at a mixing bowl she supplies her providential goodnesses. The mixing bowl, therefore, being circular and open, let it be a symbol of the unoriginate and unending providence of all things, which is at once unfolded and goes round to all things. But since, while proceeding to all things, it remains in itself and stands in motionless identity and is established in a way that is utterly un-departing from itself, the mixing bowl itself also stands abidingly and fixedly. And Wisdom is also said to be building a house for herself

τῶν τυπωτικῶν συμβόλων ἀναπλασμοῖς, ὡς συγγενῆ τὰ τοιαῦτα πέφυκε παραπετάσματα καὶ δηλοῦσιν, ὅσοι καὶ προκαλυμμάτων ἐκτὸς θεολογίας σαφοῦς ἀκηκοότες ἐν ἑαυτοῖς ἀναπλάττουσι τύπον τινὰ πρὸς τὴν νόησιν αὐτοὺς τῆς εἰρημένης θεολογίας χειραγωγοῦντα. Καὶ αὐτὴ δὲ τοῦ φαινομένου παντὸς ἡ κοσμουργία τῶν ἀοράτων τοῦ θεοῦ προβέβληται, καθάπερ φησὶ Παῦλός τε καὶ ὁ ἀληθὴς λόγος. ∆ιὸ καὶ οἱ θεολόγοι τὰ μὲν πολιτικῶς καὶ ἐννόμως ἐπισκοποῦσι, τὰ δὲ καθαρτικῶς καὶ ἀχράντως, καὶ τὰ μὲν ἀνθρωπικῶς καὶ μέσως, τὰ δὲ ὑπερκοσμίως καὶ τελεσιουργικῶς· καὶ τοτὲ μὲν ἀπὸ τῶν νόμων τῶν φαινομένων, τοτὲ δὲ ἀπὸ τῶν ἀφανῶν θεσμῶν κατὰ τὸ προσῆκον τοῖς ὑποκειμένοις ἱεροῖς γράμμασι καὶ νοῖς καὶ ψυχαῖς. Oὐ γὰρ ἱστορίαν ψιλήν, ἀλλὰ ζωτικὴν ἔχει τελείωσιν ὁ προκείμενος αὐτοῖς ἅπας τε καὶ διὰ πάντων λόγος. Χρὴ τοιγαροῦν καὶ ἡμᾶς ἀντὶ τῆς δημώδους περὶ αὐτῶν ὑπολήψεως εἴσω τῶν ἱερῶν συμβόλων ἱεροπρεπῶς διαβαίνειν καὶ μὴ ἀτιμάζειν αὐτά, τῶν θείων ὄντα χαρακτήρων ἔκγονα καὶ ἀποτυπώματα καὶ εἰκόνας ἐμφανεῖς τῶν ἀποῤῥήτων καὶ ὑπερφυῶν θεαμάτων. Καὶ γὰρ οὐ μόνα τὰ ὑπερούσια φῶτα καὶ τὰ νοητὰ καὶ ἁπλῶς τὰ θεῖα τοῖς τυπωτικοῖς διαποικίλλεται συμβόλοις, ὡς «πῦρ» ὁ ὑπερούσιος θεὸς λεγόμενος καὶ τὰ νοητὰ τοῦ θεοῦ λόγια «πεπυρωμένα». Προσέτι δὲ καὶ τῶν νοητῶν ἅμα καὶ νοερῶν ἀγγέλων οἱ θεοειδεῖς διάκοσμοι ποικίλαις μορφαῖς δια γράφονται καὶ πολυειδέσι καὶ ἐμπυρίοις σχηματισμοῖς. Καὶ ἄλλως χρὴ τὴν αὐτὴν τοῦ πυρὸς εἰκόνα κατὰ τοῦ ὑπὲρ νόησιν θεοῦ λεγομένην ἐκλαβεῖν, ἄλλως δὲ κατὰ τῶν νοητῶν αὐτοῦ προνοιῶν ἢ λόγων καὶ ἄλλως ἐπὶ τῶν ἀγγέλων, καὶ τὴν μὲν κατ' αἰτίαν, τὴν δὲ καθ' ὕπαρξιν, τὴν δὲ κατὰ μέθεξιν καὶ ἄλλα ἄλλως, ὡς ἡ κατ' αὐτὰ θεωρία καὶ ἐπιστη μονικὴ διάταξις ὁροθετεῖ. Καὶ μὴ ὡς ἔτυχε τὰ ἱερὰ σύμβολα συμφύρειν, ἀλλὰ προσηκόντως αὐτὰ ταῖς αἰτίαις ἢ ταῖς ὑπάρξεσιν ἢ ταῖς δυνάμεσιν ἢ ταῖς τάξεσιν ἢ ταῖς ἀξίαις ἀναπτύσσειν, ὧν καὶ ἔστιν ἐκφαντορικὰ συνθήματα. Καὶ ὅπως μὴ πέρα τοῦ δέοντος ἐπιστέλλωμεν, ἐπ' αὐτὴν ἤδη τὴν προτεθεῖσαν ὑφ' ἡμῶν ζήτησιν ἰτέον. Καὶ λέγομεν, ὅτι πᾶσα τροφὴ τελεσιουργός ἐστι τῶν τρεφομένων τὴν ἀτέλειαν αὐτῶν καὶ τὴν ἔνδειαν ἀποπληροῦσα καὶ τὸ ἀσθενὲς θεραπεύουσα καὶ τὴν ζωὴν αὐτῶν φρου ροῦσα καὶ ἀναθάλλειν ποιοῦσα καὶ ἀνανεάζουσα καὶ ζωτικὴν αὐτοῖς εὐπάθειαν δωρουμένη καὶ ἁπλῶς τοῦ ἀνιῶντος καὶ τοῦ ἀτελοῦς ἐλάτειρα καὶ τῆς εὐφροσύνης αὐτῶν καὶ τῆς τελειότητος χορηγός. Καλῶς οὖν ἡ ὑπέρσοφος καὶ ἀγαθὴ σοφία πρὸς τῶν λογίων ὑμνεῖται κρατῆρα μυστικὸν ἱστῶσα καὶ τὸ ἱερὸν αὐτοῦ πόμα προνάουσα, μᾶλλον δὲ πρὸ τούτων τὰς στερεὰς τροφὰς προτιθεῖσα καὶ μετὰ ὑψηλοῦ κηρύγματος αὐτὴ τῶν δεομένων αὐτῆς ἀγαθοπρεπῶς ἐφιεμένη. ∆ιττὴν οὖν τὴν τροφὴν ἡ θεία σοφία προτίθησι, τὴν μὲν στερεὰν καὶ μόνιμον, τὴν δὲ ὑγρὰν καὶ προχεομένην· καὶ ἐπὶ κρατῆρι χορηγεῖ τὰς προνοητικὰς αὐτῆς ἀγαθότητας. Ὁ μὲν οὖν κρατὴρ περιφερὴς ὢν καὶ ἀναπεπταμένος σύμβολον ἔστω τῆς ἀνηπλωμένης ἅμα καὶ ἐπὶ πάντα περιπορευομένης ἀνάρχου καὶ ἀτελευτήτου τῶν ὅλων προνοίας. Πλὴν ἐπειδὴ καὶ ἐπὶ πάντα προϊοῦσα μένει ἐν ἑαυτῇ καὶ ἕστηκεν ἐν ἀκινήτῳ ταὐτότητι καὶ παντελῶς ἀνεκφοιτήτῳ ἑαυτῆς ἱδρυμένη, μονίμως καὶ ἀραρότως αὐτός τε ὁ κρατὴρ ἕστηκεν. Oἰκοδομοῦσα δὲ καὶ ἡ σοφία οἶκον ἑαυτῇ λέγεται