Aenon, near Salem. Aenon is interpreted as "Eye of torment" and Salem "He who is ascending." Therefore, those who receive the second ransom are now more discerning, having acquired the eye of the soul from much torment and labor. And it was fitting that the first baptism should be by a descent, but the second by an ascender. 77 We find the name of Lazarus twice in the gospels: first in Luke in the parable of the rich man and the one called Lazarus, when he died and went to Abraham's bosom; and second in the present passage. But is it a case of homonymy, there being two Lazaruses, or is that one this one? For he who wishes to say that both evangelists speak of one person will say that in the three days in between (for Lazarus rose on the fourth day), having been carried by the angels into Abraham's bosom, he rested. And because of the things said by the rich man, in "I ask you, therefore, father, to send him to my father's house, so that they too may not come to this place of torment," he was not sent by Abraham, who said, "They have Moses and the prophets"; but our savior and lord raised him, perhaps, according to what is unspoken, to report concerning what he had seen and the things administered concerning souls. But this is nonsense; for the one with the rich man was destitute and cast out at the gate, while the other had Mary and Martha, wealthy sisters well-known among the Jews, so as even to receive Jesus. And hear what the evangelist John himself says: "But it was Mary who anointed the Lord with myrrh." The one who had myrrh and was loved by Jesus did not pity her brother, desiring to be filled from the crumbs falling from the rich man's table? But this would not be reasonable. But he was from Bethany, which is interpreted as "House of obedience." Perhaps everyone from Bethany who is accustomed to obedience is a friend of Jesus. But since human nature is changeable, even a friend of Jesus might at some time become sick; and he would become sick when Jesus is not present with him, and not only become sick but also die. 78 That Mary is the same as the one in Luke who anointed the lord with myrrh is clear. But he was silent about her name; John, however, supplied what had been omitted by him. Who would not be turned by such a testimony from Jesus concerning Mary to not despair of himself over his former life, but to come and sit at the feet of Jesus and become his disciple? For she, it says, "was a sinner in the city," who, "learning that he was reclining at table in the house of the Pharisee, brought an alabaster flask of myrrh, and standing behind him at his feet weeping, began to wet his feet with her tears." And one might say that Mary is a symbol of those from the gentiles, and Martha of those from the circumcision, and their brother who was raised from the dead of those who for certain sins had descended into Hades according to, "Let the sinners be turned back to Hades"; and not implausibly he will say it was said to Martha on account of the way of life in the law of Moses: "Martha, Martha, you are anxious and troubled about many things, but few things are needed"; for salvation does not require the many commandments according to the letter of the law, but a few, on which hang the whole law and the prophets, the ones legislated concerning love. 79 As in a symbol, let it signify the death according to the story; but as for anagogical interpretation, let it represent a death that those whose eyes of the soul have not been enlightened by God sometimes sleep. Not all who are not enlightened sleep unto death, but it is one of the possibilities ** and for this reason the psalmist says: "Enlighten my eyes, lest I ever sleep unto death." And pay careful attention to the "lest I ever." He therefore said to the disciples plainly, for at first he had spoken in figures: "Lazarus has fallen asleep," "And I am glad for your sake that I was not there"; for if he had been there, Lazarus would not have died; for it is impossible for anyone to die when Jesus is present. But in order for the dead man to rise from the dead, it is necessary to come

Αἰνών, ἐγγὺς τοῦ Σαλήμ. Αἰνὼν δὲ ἑρμηνεύεται «Ὀφθαλμὸς βασάνου» καὶ Σαλὴμ «Αὐτὸς ὁ ἀναβαίνων». ἤδη οὖν διορατικώτεροι εἰσὶν οἱ τὸ δεύτερον λαμβάνοντες λύτρον, καὶ ἀπὸ πολλῆς βασάνου καὶ πόνου κτησάμενοι τὸν τῆς ψυχῆς ὀφθαλμόν. καὶ ἔπρεπέ γε τὸ πρῶτον εἶναι βάπτισμα παρὰ καταβάσει, τὸ δὲ δεύτερον παρὰ ἀναβαίνοντι. 77 Τὸ ὄνομα τοῦ Λαζάρου δὶς ἐν τοῖς εὐαγγελίοις εὕρομεν· πρό τερον μὲν ἐν τῷ κατὰ Λουκᾶν ἐν τῇ παραβολῇ τοῦ πλουσίου καὶ τοῦ καλουμένου Λαζάρου, ὅτε καὶ ἀπέθανε καὶ εἰς τὸν κόλπον τοῦ Ἀβραὰμ ἀπῆλθεν· δεύτερον δὲ κατὰ τὴν ἐκκειμένην λέξιν. πότερον δὲ ὁμωνυμία ἐστὶ δύο ὄντων Λαζάρων, ἢ ἐκεῖνός ἐστιν οὗτος; φήσει γὰρ ὁ βουλόμενος περὶ ἑνὸς λέγειν ἀμφοτέρους τοὺς εὐαγγελιστὰς ὅτι ἐν ταῖς τρισὶ ταῖς μεταξύ (τεταρταῖος γὰρ ἀνέστη Λάζαρος), ἀπενεχθεὶς ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον τοῦ Ἀβραὰμ ἀνεπαύ σατο. καὶ διὰ τὰ ὑπὸ τοῦ πλουσίου εἰρημένα ἐν τῷ «Ἐρωτῶ οὖν «σέ, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου, ἵνα «μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου» ὑπὸ μὲν τοῦ Ἀβραὰμ οὐκ ἀπεστάλη, εἰπόντος· «Ἔχουσι Μωσέα καὶ τοὺς «προφήτας»· ὁ δὲ σωτὴρ καὶ κύριος ἡμῶν ἀνέστησεν αὐτόν, τάχα κατὰ τὸ σιωπώμενον ἀπαγγελοῦντα περὶ ὧν ἑώρακεν καὶ τὰ περὶ τὰς ψυχὰς οἰκονομούμενα. ἀλλὰ ταῦτα λῆρος· ὁ μὲν γὰρ παρὰ τῷ πλουσίῳ ἀπερίστατος ἦν καὶ ἀπερριμμένος ἐν τῷ πυλῶνι, ὁ δὲ εἶχε Μαρίαν καὶ Μάρθαν ἀδελφὰς εὐπόρους καὶ περιβοήτους παρὰ τοῖς Ἰουδαίοις, ὡς καὶ τὸν Ἰησοῦν ὑποδέχεσθαι. καὶ ἄκουσον τί φησιν αὐτὸς ὁ εὐαγγελιστὴς Ἰωάννης· «Ἦν δὲ Μαρία ἡ ἀλείψασα τὸν κύ»ριον μύρῳ». ἡ ἔχουσα μύρον καὶ ἀγαπωμένη ὑπὸ τοῦ Ἰησοῦ οὐκ ἠλέησε τὸν ἀδελφόν, ἐπιθυμοῦντα κορεσθῆναι ἀπὸ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου; ἀλλ' οὐκ ἂν ἔχοι λόγον. ἀπὸ Βηθανίας δὲ ἦν, ὅπερ ἑρμηνεύεται «Οἶκος ὑπακοῆς». τάχα πᾶς ὁ ἀπὸ Βηθανίας ᾠκειωμένος ὑπακοῇ φίλος ἐστὶ τοῦ Ἰησοῦ. ἐπεὶ δὲ τρεπτή ἐστιν ἡ ἀνθρωπίνη φύσις, κἂν ἀσθενήσαι ποτὲ τοῦ Ἰησοῦ φίλος· ἀσθενήσαι δ' ἂν ὅτε μὴ πάρεστιν αὐτῷ ὁ Ἰησοῦς, καὶ οὐ μόνον ἀσθενήσαι ἀλλὰ καὶ ἀποθάνοι. 78 Ὅτι Μαρία ἡ αὐτή ἐστι καὶ παρὰ τῷ Λουκᾷ ἡ ἀλείψασα τὸν κύριον μύρῳ δῆλον. ἀλλ' ἐκεῖνος μὲν αὐτῆς ἀπεσιώπησεν τοὔνομα· Ἰωάννης δὲ καὶ τὸ ἐκείνῳ παραλειφθὲν ἀνεπλήρωσεν. τίς δ' ἂν μὴ παρατραπείη ἐκ τῆς τοιαύτης τοῦ Ἰησοῦ μαρτυρίας περὶ Μαρίας πρὸς τὸ μὴ ἀπογνοὺς ἑαυτὸν ἐπὶ τοῖς πρότερον ἥκειν καὶ παρα καθέζεσθαι τοῖς ποσὶ τοῦ Ἰησοῦ καὶ μαθητεύεσθαι αὐτῷ; καὶ γὰρ αὕτη, φησί, «γυνὴ ἦν ἐν τῇ πόλει ἁμαρτωλός», ἥτις «ἐπιγνοῦσα ὅτι «κατάκειται ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου, κομίσασα ἀλάβαστρον μύρου «καὶ στᾶσα ὀπίσω παρὰ τοὺς πόδας κλαίουσα τοῖς δάκρυσιν ἤρξατο «βρέχειν τοὺς πόδας αὐτοῦ». εἴποι δ' ἄν τις τὴν μὲν Μαρίαν σύμ βολον εἶναι τῶν ἀπὸ ἐθνῶν, τὴν δὲ Μάρθαν τῶν ἐκ περιτομῆς, τὸν δὲ ἐκ νεκρῶν ἀνιστάμενον ἀδελφὸν αὐτῶν τῶν διά τινα ἁμαρτήματα εἰς ᾅδου καταβεβηκότων κατὰ τὸ «Ἀποστραφήτωσαν οἱ ἁμαρτωλοὶ «εἰς τὸν ᾅδην»· καὶ οὐκ ἀπιθάνως διὰ τὴν ἐν τῷ Μωϋσέως νόμῳ πολιτείαν φήσει εἰρῆσθαι τῇ Μάρθᾳ· «Μάρθα Μάρθα, περὶ πολλὰ «θορυβῇ καὶ περισπᾶσαι, ὀλίγων δέ ἐστι χρεία»· εἰς σωτηρίαν γὰρ οὐ τῶν πολλῶν κατὰ τὸ γράμμα τοῦ νόμου ἐντολῶν χρεία, ἀλλ' ὀλίγων, ἐν οἷς κρέμαται ὅλος ὁ νόμος καὶ οἱ προφῆται, τῶν περὶ ἀγάπης νενομοθετημένων. 79 Ὡς μὲν ἐν συμβόλῳ δηλούτω τὸν κατὰ τὴν ἱστορίαν θάνατον· ὡς δὲ πρὸς ἀναγωγὴν παριστάτω θάνατον ὃν ἔσθ' ὅτε ὑπνοῦσιν οἱ μὴ ὑπὸ θεοῦ τοὺς τῆς ψυχῆς ὀφθαλμοὺς πεφωτισμένοι. οὐ πάντως δὲ οἱ μὴ πεφωτισμένοι κοιμῶνται εἰς θάνατον, ἀλλὰ τῶν ἐνδεχομένων ἐστί ** καὶ διὰ τοῦτό φησιν ὁ ψαλμῳδός· «Φώτισον τοὺς «ὀφθαλμούς μου, μήποτε ὑπνώσω εἰς θάνατον». καὶ πρόσεχε ἐπι μελῶς τῷ «Μήποτε». εἶπε τοίνυν τοῖς μαθηταῖς παρρησίᾳ, τὸ πρῶτον γὰρ ἐν παροιμίαις εἴρηκεν· «Λάζαρος κεκοίμηται», «Καὶ χαίρω δι' «ὑμᾶς ὅτι οὐκ ἤμην ἐκεῖ»· εἰ γὰρ ἦν ἐκεῖ οὐκ ἂν τεθνήκει Λάζαρος· ἀδύνατον γὰρ ἀποθανεῖν τινα παρόντος Ἰησοῦ. ἵνα δὲ ἀναστῇ ἐκ νεκρῶν ὁ ἀποθανών, ἐλθεῖν δεῖ