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"elders with younger men, young men and maidens"; here are the "singing men" and the "singing women" of those "spiritual songs," about which the blessed apostle writes: "singing and making melody with spiritual songs." And just as the chorus masters place each and every one of the male and female dancers in a certain place and rank, so that in this way the blending of the harmony of the sounds may come to be, so also those "making melody" according to God and doing this harmoniously have as their chorus master the Savior himself or the "wise" man here called Solomon, that we may receive him as he is "wise."

2,8d and the delights of the sons of man. Appropriately to the "delights" here we call "son of man" either the "Savior" or the one who has kept ... His "sons," appropriately to the chorus, "and delights" pursue and pray for. 2,8e male and female cupbearers. Again we say that the Word wishes to show that the same virtue belongs to men and women; temperance is a common virtue of men and women, and justice and courage. Therefore both these women and these men "pour wine." For what they pray for and do and think, with this they also "give others to drink." And this "wine" is harvested from the "true vine." This is what "Wisdom mixed in her own bowl." For having made a mixture of the incarnation and the divinity, "Wisdom mixed" her own "wine in a bowl." But it is possible also to understand the mixture in another way, since often the historical and the literal are also beneficial. "She mixed" the intelligible with the sensible, the spiritual with the literal and says: "Come, "drink," all of you, "the wine which I have mixed," come, receive." And she does not say this only to men, but also to women. But it is also possible allegorically, as has often been said, that the souls which bring forth teachings from themselves, not having learned from another, and sow them in other souls which they instruct 42, are men; but those unable to bear fruit from themselves, who are brought forth from teaching, and when men have been instructed for this ministry, the souls who are desired are women. These therefore also "pour wine"—they are both "female cupbearers" and "male cupbearers"—the spiritual "wine which Wisdom has mixed," measuring it out and distributing it to those able to "do" it. "Wisdom," it says, "has sent forth her servants with a lofty proclamation, saying: 'Come, eat of my breads, you who lack sense, and drink the wine which I have mixed for you; leave folly, that you may reign forever.'" She directs this "proclamation" not only to males in the body, but also to females in the body. But all, both these men and those women, "are of Wisdom with a lofty proclamation" bringing forth the "Come, 'drink the wine which I have mixed, and eat the breads' which I have prepared 'for you.'" And the "breads" given by "Wisdom" make those who "eat" them wise and prudent. And the "wine" "drunk" from her creates a "sober intoxication" and a divine "gladness" for those who have "drunk" with her. Consider then what she says: "Eat," she says, "of my breads, you who lack sense"—for of the sensible "breads" both the wise and the unwise can partake—"and drink wine, that you may leave folly." For what is the "mixture"? This I said ... in the incarnation and just as one mixture has come to be; for in this way some also erred; they did not consider that a mixture of two dissimilar things has come to be. And some, considering only the humanity, have found that he is a mere man, such as

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"πρεσβύτεροι μετὰ νεωτέρων, νεανίσκοι καὶ παρθένοι"· ιυ̣δε οἱ "ᾳδοντες" καὶ αἱ "ᾳδουσαι" ἐκείνας τὰς "ᾠδὰς" τὰς "πνευματικὰς", περὶ ων ὁ μακάριος ἀπόστολος γράφει· "ᾳυ̣ δοντες καὶ ψάλλοντες ᾠδαῖς πνευματικαῖς". καὶ ωσπερ οἱ χοροδιδάσκαλοι ἱστᾶσιν εκαστον καὶ ἑκάστην τῶν χορευόν̣των καὶ χορευουσῶν ἐν τόπῳ τινὶ καὶ βαθμῷ, ιν' ουτως ἡ κρᾶσις τῆς ἁρμονίας τῶν φθ̣όγγ̣ων γένωνται, ουτω καὶ οἱ κατὰ θεὸν "ψάλλοντες" καὶ ἐνηρμοσμένως τοῦτο ποιοῦντε̣ς ωσπερ χοροδιδάσκαλον εχουσιν αὐτὸν τὸν σωτῆρα η τὸ̣ν "σοφὸν" αυ̣νδρα̣ τὸν ωδε καλούμενον Σολομών, ινα ῃ "σοφός" ἐστιν λάβωμ̣εν αὐτόν.

2,8d καὶ ἐντρυφήματα υἱῶν τοῦ ἀν θρώπου. κατα̣λ̣λ̣ήλω̣ς τοῖς

"ἐντρυφήμασιν" ωδε "υἱὸν ἀνθρώ που" ηυ̣τοι τὸν "σωτῆρα" λέγομεν η τὸν τηρήσαντα ············ ····· ········· οἱ τούτου "υἱοὶ" καταλ λήλως τῇ χορείᾳ "καὶ ἐντρυφήματα" μεταδιώκουσ̣ι̣ν καὶ ευ̣χουσιν. 2,8e οἰνοχόους καὶ οἰνοχόας. πάλιν λέγομεν οτι βούλεται δεῖξαι ὁ λόγος οτι ἡ αὐτὴ ἀρετὴ ἀνδρῶν καὶ γυναικῶν ἐστιν· κοινή ἐστιν σωφροσύνη ἀνδρῶν καὶ γυναικῶν ἀρετὴ καὶ δικαιοσύνη καὶ ἀνδρεία. αυται ουν καὶ ουτοι "οἰνοχοῦσιν". α γὰρ ευ̣χουσιν καὶ πράττουσιν καὶ φρονοῦσιν, καὶ αυ̣λλους "ποτίζουσιν". καὶ ὁ "οινος" ουτος τρυγᾶται ἀπὸ τῆς "ἀμπέλου τῆς ἀληθινῆς". τοῦτον ἡ "σοφία ἐκέρασεν εἰς κρατῆρα τὸν ἑαυτῆς". κρᾶσιν γὰρ τῆς ἐν ανθρωπήσεως καὶ τῆς θεότητος ποιήσασα ἡ "σοφία εἰς κρα τῆρα" τὸν ιυ̣διον "οινον ἐκέρασεν". δυνατὸν δὲ καὶ̣ κατὰ αυ̣λλον τρόπον τὴν κρᾶσιν λαβεῖν, ἐπεὶ πολλάκις καὶ τὰ τῆς ἱστορίας ὠφελεῖ καὶ τὰ τοῦ γράμματος. "ἐκέρασεν" τὰ νοητὰ τοῖς αἰσθητοῖς, τὰ πνευματικὰ τοῖς κατὰ τὸ γράμμα καὶ λέγει· "δεῦτε, "πίετε" πάντες "ον ἐκέρασα οινον", δεῦτε λάβετε". καὶ οὐ πάντως πρὸς αυ̣νδρας μόνους λέγει, ἀλλὰ καὶ πρὸς γυναῖκας. δυνατὸν δὲ καὶ κατὰ ἀλληγορίαν, ὡς πολλάκις ειυ̣ρηται, οτι αἱ ψυχαὶ αἱ ἐξ ἑαυτῶν προφέρουσαι μαθήματα οὐ μαθοῦσαι παρὰ αλλου καὶ σπείρουσαι αλλαις ψυχαῖς, αις παιδεύ 42 ουσιν, ανδρες εἰσίν, αἱ δὲ ἐξ ἑαυτῶν μὴ δυνάμε̣ναι τεκνοῖν αἱ ἐκ διδασκαλίας εἰσὶν προφερόμεναι, καὶ οτε ἐπὶ ταύτην τὴν διακονίαν πεπαίδευνται ανδρες, αἱ ποθούμεναι δὲ ψυχαὶ γυναῖκες. αυται ουν καὶ "οἰνοχοοῦσιν"-καὶ "οἰνοχόαι" καὶ "οἰ νοχόες" εἰσίν-τὸν πνευματικὸν "οινον ον, ον ἐκέρασεν ἡ σοφία", ἐπιμετροῦσαι καὶ ἐπιμερίζουσαι ταῖς δυναμέναις "ποιεῖν". "ἀπέστειλεν", φησίν, "ἡ σοφία τοὺς ἑαυτῆς δούλους μετὰ ὑψηλοῦ κηρύγματος λέγουσα· δεῦτε φάγετε τῶν ἐμῶν αυ̣ρτων οἱ ἐνδεεῖς φ̣ρενῶν καὶ πίετε οινον, ον ἐκέρασα ὑμῖν· ἀπολείψετε ἀφροσύνην, ινα εἰς τὸν αἰῶνα βασιλεύσητε." οὐ πρὸς αρρενας κατὰ τὸ σῶμα μόνον προτείνει τοῦτο τὸ "κήρυγμα" ἀλλὰ καὶ πρὸς θηλείας τῷ σώματι. πάντες δὲ, καὶ ουτοι κἀκεῖνα̣ι, "εἰσιν τῆς "σοφίας μετὰ ὑψηλοῦ κηρύγματος" προφέροντες τὸ "δεῦτε "πίετε τὸν οινον, ον ἐκέρασα, καὶ φάγετε αυ̣ρτους", ους εὐτρέπι σα "ὑμῖν"." οἱ̣ δὲ ὑπὸ "σοφίας" διδόμενοι "αυ̣ρτοι" σοφοὺς καὶ φρονίμους τοὺς "ἐσθίοντας" ποιοῦσιν. καὶ ὁ "πινόμενος" ὑπ' α̣ὐ̣τῆ̣ς̣ "οινος" "νηφαλίαν μέθην" ἐνποιεῖ καὶ "εὐφροσύνην" θείαν τοῖς μετὰ̣ αὐτ̣ῆς "πιοῦσιν". θεώρει γοῦν τί λέγει· "φάγετε", λέγει, "τῶν ἐμῶν αυ̣ρτων οἱ ἐνδεεῖς φρενῶν" -τῶν̣ δὲ αἰσθητῶν "αρτ̣ων" δύνανται καὶ σοφοὶ καὶ μὴ σοφοὶ μεταλαμβάνειν-"καὶ πίετε̣ οινο̣ν, ινα̣ ἀπολείψετε ἀφροσύνη̣ν". ἐπερ· ινα τὸ "κέρασμα" τί; τοῦτο ειπον̣ ········ε·················ρ······ ἐνανθρωπήσει καὶ ωσπερ μία κρᾶσι̣ς γεγένηται· ουτω γὰρ καὶ ἐσφάλησάν τινες· οὐκ ἐσκόπησαν οτι δύο ἀνομοίων κρᾶσις γέγονεν. καὶ οἱ μὲν εἰς τὴν ἀνθρωπότητα μόνην σκοπήσαντες ειυ̣ρηκαν οτι ψιλὸς αυ̣νθρωπός ἐστιν, οιός̣