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For these things introduce one another. and I speak of things in relation both to existence and to knowledge. It is impossible for one who knows one of two related things not to know the other. "and from the horns of unicorns". It is also called a rhinoceros. and this is in the twenty-eighth psalm: "and the beloved as a son of unicorns". This animal is said to have a size no less than a large calf. And it is very compact, it is thick, and it has a horn upon its nose, and the animal is very strong, 46 and when it becomes angry, its horn becomes so very strong as to be harder than any elephant tusk. But when it is not angry, it is as soft as flesh. And sometimes, when there is a heatwave, it casts out large rocks, in order to place itself in that spot, since it is cool. Therefore this animal, as I said, when angered, has a very hard horn. But when it is calm, it does not have it. So they try to take its horn; for it is valuable. Since then they want it to be like this, they do not shoot it without foresight; it does not fall to a hunt, nor is it caught in a trap or anything else. But they strike it with a bow. Therefore when it is angered, then they wound it with the arrow. However, in what person do we take it? To Christ? -if it is taken in a laudatory sense. And it is taken in a laudatory sense in the twenty-eighth psalm: "and the beloved as a son of unicorns". It signifies having a unique kingdom. Therefore the kingdom of the Savior is not double, but is single, such as that of God having come among us. And for this reason he is called a unicorn. But when it is taken in a negative sense, it is taken on account of its fierceness, not on account of the horn. But some say, as in an apocryphal text, that "from the horns of unicorns" is meant in a laudatory sense, because the upper extremities of the cross had the shape of horns. 23 I will declare your name to my brothers; in the midst of the assembly I will praise you. He praises God in the midst of the assembly who offers up hymns with confidence and in an orderly manner. It is necessary for the one who hymns God to be righteous; for "praise is fitting for the upright". And: "praise is not beautiful in the mouth of a sinner". And just as we say the divine word is spoken with authority—when someone teaches about self-control while being self-controlled, he has the word with authority. But if he is licentious and defiled, he does not utter it with fulfillment. His conscience hinders him— Therefore, just as he has the word with authority who bears works appropriate to what he says and has a practical life that is consonant with the contemplative life, so he praises God in the midst of the assembly who has no reservation. For example, he teaches about self-control, in order that he may be self-controlled; for then he praises God in the midst of the assembly, so that when teaching about almsgiving he may be such, and so that when speaking about courage he may be such. Therefore when you see someone who is a coward delivering speeches about courage, he does not do this in the midst of the assembly. And that "midst" signifies confidence, it is possible to learn also from another psalm: "he who practices pride did not dwell in the midst of my house". No one who was proud wished to appear 47 to me. He did this in a corner, holding back, blushing. Therefore the Savior praises the Father in the midst of the assembly. But when I say the Father, hear also the Son. And he praises God, and the divinity of the Father and the Son is one. 24 You who fear the Lord, praise him. Not just anyone praises God, but the one who has fear toward him. But not every fear is of God; for there is a fear of punishment. This is not of God. In any case, "perfect love" for God "casts out fear". He who has love for God with all his heart, with all his mind, does not have the passionate fear. Thus indeed the disciples of Jesus were called out of passionate fear by the Savior saying: "do not fear those who kill the body". and those who say: "the Lord is my helper, I will not be afraid; what can man do to me"? cast out passionate fear; for the fear of God is not passionate, it is not of punishment, but of reverence. "the fear of the Lord has surpassed all things," it is second to none, not even to love itself. And: "there is not

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ταῦτα γὰρ συνεισάγει ἄλληλα. καὶ κατὰ ὕπαρξιν τὰ πρός τι λέγω καὶ κατὰ γνῶσιν. ἀδύνατόν ἐστιν τὸν εἰδότα θάτε̣ρ̣ον τῶν πρός τι τὸ λοιπὸν μὴ εἰδέναι. "καὶ ἀπὸ κεράτων μονοκερώτων". καλεῖται καὶ ῥινοκέρως. καὶ ἐν εἰκοστῷ ὀγδόῳ ψαλμῷ τοῦτο, τό· "καὶ ὁ ἠγαπημένος ὡς υἱὸς μονοκερώτων". τοῦτο τὸ ζῷον λέγεται μέγεθος ἔχειν οὐκ ἐλάττω μεγάλου μόσχου. πάνυ δὲ συνεστραμμένον ἐστίν, παχύ ἐστιν, καὶ ἔχει ἐπάνω τῆς ῥινὸς κέρας, καὶ ἰσχυρότατόν ἐστιν τὸ ζῷον, 46 καὶ ὅταν θυμωθῇ, ἰσχυρότατον γίνεται αὐτοῦ τὸ κέρας οὕτως ὡς παντὸς εἶναι σκληρότερον̣ ἐλέφαντος. ὅταν δὲ μὴ θυμοῦται, ἁπαλόν ἐστιν ὡς σάρξ. καὶ ἐνίοτε, ὅταν καῦμα ᾖν̣, ε᾿̣κβάλλει πέτρας μεγάλας, ἵνα εἰς ἐκεῖνον τὸν τόπον θῇ ἑαυτόν, ψυχρὸν ὄντα. τοῦτο οὖν τὸ ζῷον ὡς εἶπον θυμωθέν, ἔχει τὸ κέρας σκληρότατον. ἠρεμοῦν δὲ οὐκ ἔχει. πειρῶνται οὖν τὸ κέρας αὐτοῦ λαμβάνειν· ἐστὶν γὰρ τίμιον. ἐπεὶ οὖν τοιοῦτο αὐτὸ βούλονται, οὐκ ἀπροοράτ̣ως τοξεύουσιν αὐτό, οὐχ ὑποπίπτει θήρᾳ, οὐχ ἁλίςκεται γαλεάγρᾳ ἤ τινι ἄλλῳ. το´̣ξ̣ῳ̣ δὲ αὐτὸ βάλλουσιν. ὅταν οὖν θυμωθῇ, τότε τιτρώςκουσιν τῷ βέλει. ἐπερ · εἰς ποῖον πρόσωπον αὐτὸ λαμβάνομεν; εἰς τὸν Χριστόν; -ἐὰν ἐπαινετῶς ληφθῇ. λαμβάνεται δὲ ἐπαινετῶς ἐν εἰκοστῷ ὀγδόῳ ψαλμῷ· "καὶ ὁ ἠγαπημένος ὡς υἱὸς μονοκερώτων". μονογενῆν β̣ασιλείαν ἔχον σημαίνει. ἡ τοῦ σωτῆρος οὖν βασιλεία οὐκ ἔχει διπλόην, ἀλλὰ ἁπλή ἐστιν οἷα ἐπιδημήσαντος θεοῦ. καὶ κατὰ τοῦτο μονοκέρως λέγεται. ὅταν δὲ ψεκτῶς̣ λ̣α̣μβάνεται, διὰ τὴν ἀγριότητα λαμβάνεται, οὐ διὰ τὸ κέρας. λέγουσιν δέ τινες ὡς ἐν ἀπο̣κ̣ρύφῳ τὸ "ἀπὸ κεράτων μονοκερώτων" ἐπαινετῶς, ὅτι τὰ ἄκρα τὰ ἄνω τοῦ σταυροῦ σχῆμα εἶχον κεράτων. 23 διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. ἐν μέσῳ ἐκκλησίας ὑμνεῖ τὸν θεὸν ὁ μετὰ παρρησίας καὶ κοσμίως ἀναφέρων τοὺς ὕμνους. δεῖ τὸν ὑμνοῦντα θεὸν δίκαιον εἶνα̣ι· "τοῖς" γὰρ "εὐθέσιν πρέπει αἴνεσις". καί· "οὔκ ἐστιν ὡραῖος αἶνος ἐν στόματι ἁμαρτωλοῦ". κ̣α̣ι`̣ ὥσπερ τὸν λόγον λέγομεν τὸν θεῖον ἐν ἐξουσίᾳ λέγεσθαι -ὅταν τις διδάσκῃ περὶ σωφ̣ροσύνης σώφρων ὤν, ἐν ἐξ ουσίᾳ ἔχει τὸν λόγον. ἐὰν δὲ ἀκόλαστος ᾖ καὶ ῥυπαρός, οὐ πεπληρωμένως αὐτὸν προφέρει. ἡ συνείδησις αὐτοῦ ἐνποδίζει αὐτόν- ὥσπερ οὖν ἐν ἐξουσίᾳ τ̣ὸν λόγον ἔχει ὁ κατάλληλα οἷς λέγει ἔργα φέρων καὶ συνφυῆ τῷ θεωρητικῷ βίῳ τὸν πρακτικὸν ἔχων, οὕτως ἐν μέσῳ ἐκκλησίας ὑμνεῖ τὸν θεὸν ὁ μὴ ἔχων ὑποστολήν τινα. οἷον διδάσκει περὶ σωφροσύνης, ἵνα σώφρων ᾖ· τότε γὰρ ἐν μέσῳ τῆς ἐκκλησίας ὑμνεῖ τὸν θεόν, ἵνα διδάσκων περὶ ἐλεημοσύνης τοιοῦτος ᾖ, ἱ´̣ν̣α λέγων περὶ ἀνδρείας τοιοῦτος ᾖ. ὅταν οὖν ἴδῃς τινὰ περὶ ἀνδρείας διεξερχόμενον λόγους δειλὸν ὄντα, οὐκ ἐν μέσῳ ἐκκλησίας τοῦτο ποιεῖ. ὅτι δὲ τὴν παρρησίαν τὸ "μέσον" σημαίνει, καὶ ἐξ ἄλλου ψαλμοῦ ἔστιν μαθεῖν· "οὐ κατῴκει ἐν μέσῳ τῆς οἰκίας μου ποιῶν ὑπερηφανίαν". οὐδεὶς ὑπερήφανος ἤθελεν φαίνεσθαί 47 μοι. ἐν γωνίᾳ τοῦτο ἔπραττεν ὑποστελλόμενος, ἐρυθριῶν. ἐν μέσῳ οὖν ἐκκλησίας ὑμνεῖ τὸν πατέρα ὁ σωτήρ. ὅταν δὲ λέγω τὸν πατέρα, καὶ τὸν υἱὸν ἄκουε. θεὸν δὲ ὑμνεῖ, θεότης δὲ μία πατρὸς καὶ υἱοῦ. 24 οἱ φοβούμενοι τὸν κύριον, αἰνέσατε αὐτόν. οὐχ ὁ τυχὼν αἰνεῖ τὸν θεόν, ἀλλ' ὁ φόβον ἔχων τὸν εἰς αὐτόν. οὐ πᾶς δὲ φόβος θεοῦ ἐστιν· ἔστιν γὰρ φόβος κολάσεως. οὗτος οὔκ ἐστιν θεοῦ. ἀμέλει γοῦν "ἡ τελεία" πρὸς θεὸν "ἀγάπη ἔξω βάλλει τὸν φόβον". ὁ πρὸς θεὸν ἔχων ἀγάπην ἐξ ὅλης καρδίας, ἐξ ὅλης διανοίας, οὐκ ἔχει τὸν παθητικὸν φόβον. οὕτω γοῦν οἱ Ἰησοῦ μαθ̣η̣ταὶ ἐκτὸς τοῦ παθητικοῦ φόβου ἐκαλοῦντο ὑπὸ τοῦ σωτῆρος λέγοντος· "μὴ φοβεῖσθε τοὺς ἀποκτεννόντας τὸ σῶμα". καὶ οἱ λέγοντες· "κύριος ἐμοὶ βοηθός, οὐ φοβηθήσομαι· τί ποιήσει μοι ἄνθρωπος"; τὸν παθητικὸν φόβον ἐξέβαλον· ὁ γὰρ τοῦ θεοῦ φόβος οὔκ ἐστιν παθητικός, οὐ κολάσεώς ε᾿̣στιν, ἀλλὰ σεβασμοῦ. "φόβος κυρίου πάντα ὑπερέβαλεν", οὐδενὸς δεύτερός ἐστιν, οὐδὲ αὐτῆς τῆς ἀγάπ̣η̣ς. καί· "οὐκ ἔστιν