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you have anointed my head with oil. You have shown me to be an anointed one; according to which meaning it is said: "do not touch my anointed ones". And this holy one was one of the anointed ones who were anointed "with the oil of gladness beyond his companions," of Christ. This man himself was anointed beyond his companions, beyond the other anointed ones, about whom it is said: "Go forth for the salvation of your people, to save your anointed ones". Therefore, "you have anointed my head with oil". In many places the head signifies the mind; as when it is said: "The eyes of a wise man are in his head". Indeed, common usage also says that the more foolish have no brain, have no head. The ruler of a system is called the head of the system. Since, therefore, the mind also rules and leads our entire constitution, it is called the head. And many scriptures teach this, which we have often mentioned. He did not simply say "it was anointed," but "with oil"; for there is also a worthless oil, which the holy one prays against, saying: "But let not the oil of a sinner anoint my head". 5 And your cup which makes me drunk is most excellent. Since not everyone is able to drink the whole mixing bowl, which wisdom has mixed, she distributes to each a cup, which he is able to receive and be gladdened. Some of the scriptures have: "and my cup"; which you have given to me. However, it is said in both ways. Therefore, "which makes drunk" is "as most excellent". It brings a most excellent drunkenness to the one who drinks, a sober drunkenness. And "which makes drunk" is instead of "which gladdens". We often, therefore, call the heavy drinker "intoxicated". And the very act of touching and tasting is called drunkenness. And they etymologize "drunkenness" (methē) thus: in the old days there was not an abundance of wine, when the fruit of the vine that makes wine was first discovered, and in feasts and public festivals they would drink after sacrificing. They did not drink at another time. And for this reason it is called 'methē'. And 'methē' often signifies simply to touch; "they shall be drunk with the fatness of your house," instead of "they shall be gladdened"; for in another sense drunkenness is spoken of with slander; "those who get drunk are drunk at night". with darkness and ignorance 65 these get drunk. But those who are drunk, having received a divine drink, that is, having been gladdened, are soberly drunk. "Eat, drink, be drunk, brothers," says the bridegroom in the Song of Songs. "Be drunk" does not say this, not "be overcome" by wine, but "be gladdened". 6 And your mercy will pursue me all the days of my life. Your mercy is like "you have anointed my head"; it does not anoint my head for a little while, but always; since it is with me and thus each of the anointed becomes an eternal anointed one. Therefore, "all the days of my life" it pursues me; it does not allow me to be far from it; for it is abiding, since it is present with me, and so each of the anointed ones becomes an eternal anointed one. It no longer, then, dwells for one day or a second, but for "all the days of my life". And understand "all the days of life" as the illuminations of the soul which come from the sun of righteousness. 1 A psalm of David; for the first day of the week. It has a fitting title; for it is for the one day of the sabbaths. "One of the sabbath"; the following eighth day. This is also the first of the sabbath. Then, since it is, as it were, the beginning of a cycle of a week, it is also called the eighth; for the week is defined up to the seventh, up to the seventh addition, whether of a day or of a unit. The second begins again from a unit. This is sometimes called the first of the sabbath, that is, after the sabbath, and at other times the eighth, so that the two weeks may be brought together. While the holy one gives a portion to the seven and to the eight, the Jew has only the sabbath. They have neither a first of the sabbath nor an eighth, having not at all considered the former week. Only, therefore, the one who has an ecclesiastical mind, the one who according to another parable of the gospel "brings forth from the treasury new things and old," that one has the new of the sabbath. Having passed beyond the first week, he began the second

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ἐλίπανας ἐν ἐλαίῳ τὴν κεφαλήν μου. χριστόν με ἀπέδειξας· καθ' ὃ σημαινόμενον λέγεται· "μὴ ἅπτεσθε τῶν χριστῶν μου". καὶ οὗτος ὁ ἅγιος εἷς ἦν τῶν χριστῶν τῶν χρισθέντων "ἐλαίῳ ἀγαλλιάσεως παρὰ τοὺς μετόχους" Χριστοῦ. αὐτὸς ὁ ἄνθρωπος ἐχρίσθη παρὰ τοὺς μετόχους, παρὰ τοὺς ἄλλους χριστούς, περὶ ὧν εἴρηται· "ἔξελθε εἰς σωτηρίαν τοῦ λαοῦ σου τοῦ σῶσαι τοὺς χριστούς σου". "ἐλίπανας" οὖν "ἐν ἐλαίῳ τὴν κεφαλήν μου". πολλαχοῦ ἡ κεφαλὴ τὸν νοῦν σημαίνει· ὡς ἐὰν λέγηται· "τοῦ σοφοῦ οἱ ὀφθαλμοὶ ἐν κεφαλῇ αὐτοῦ". ἀμέλει γοῦν καὶ ἡ συνήθεια λέγει τοὺς μωροτέρους ἐνκέφαλον μὴ ἔχειν, κεφαλὴν μὴ ἔχειν. ὁ ἄρχων συνστήματος κεφαλὴ λέγεται τοῦ συνστήματος. ἐπεὶ καὶ ὁ νοῦς τοίνυν ἄρχει καὶ ἡγεῖται πάσης τῆς συνστάσεως ἡμῶν, κεφαλὴ ὀνομάζεται. πολλαὶ δὲ γραφαὶ τοῦτο διδάσκουσιν, ἃς πολλάκις εἰρήκαμεν. οὐκ εἶπεν ἁπλῶς "ἐλιπάνθη", ἀλλ' "ἐν ἐλαίῳ"· ἔστιν γὰρ καὶ φαῦλον ἔλαιον, περὶ οὗ ὁ ἅγιος ἀπεύχεται λέγων· "ἔλαιον δὲ ἁμαρτωλοῦ μὴ λιπανάτω τὴν κεφαλήν μου". 5 καὶ τὸ ποτήριόν σου μεθύσκον ὡς κράτιστον. ἐπεὶ οὐ πᾶς τις δύναται ὅλον τὸν κρατῆρα, ὃν ἐκέρασεν ἡ σοφία, ἐκπιεῖν, ἑκάστῳ νέμει ποτήριον, ὃ δύναται δεξάμενος εὐφρανθῆναι. ἔνια τῶν γραφῶν ἔχει· "καὶ τὸ ποτήριόν μου"· ὃ ἐπιδέδωκάς μοι. πλὴν ἑκατέρως λέγεται. "μεθύσκον" οὖν ἐστιν "ὡς κράτιστον". κρατίστην μέθην ἐπιφέρει τῷ πίνοντι, νηφαλίαν μέθην. τὸ δὲ "μεθύσκον" ἀντὶ τοῦ "εὐφραῖνον". λέγομεν οὖν πολλάκις μέθυσον τὸν πολύοινον. καὶ αὐτὸ δὲ τὸ θιγεῖν καὶ γεύσασθαι μέθη λέγεται. καὶ ἐτυμολογοῦσιν τὴν μέθην οὕτως· κατὰ τὸ παλαιὸν οὐκ ἦν πληθὺς οἴνου, ὅτε εὐθέως εὑρέθη τὸ γένημα τῆς ἀμπέλου ποιοῦν οἶνον, καὶ ἐν ταῖς εὐωχίαις καὶ ταῖς δημοτελέσιν πανηγύρεσιν μετὰ τὸ θῦσαι ἔπινον. οὐκ ἔπινον ἄλλῳ καιρῷ. καὶ διὰ τοῦτο μέθη λέγεται. καὶ τὸ ἁπλῶς δὲ θιγεῖν σημαίνει ἡ μέθη πολλάκις· "μεθύσκονται ἀπὸ πιότητος τοῦ οἴκου σου", ἀντὶ τοῦ "εὐφραίνονται"· ἑτέρως γὰρ ἡ μέθη λέγεται μετὰ διαβολῆς· "οἱ μεθυςκόμενοι νυκτὸς μεθύουσιν". σὺν σκότῳ καὶ ἀγνοίᾳ 65 οὗτοι μεθύουσιν. οἱ δὲ μεθύοντες θεῖον πόμα λαβόντες, τουτέστιν εὐφρανθέντες, νηφαλίως μεθύουσιν. "φάγετε, πίετε, μεθύσθητε, ἀδελφοί", ὁ νυμφίος ἐν τῷ ᾄσματι τῶν ᾀσμάτων λέγει. τὸ "μεθύσθητε" οὐ τοῦτο λέγει, οὐ "κραταιώθητε" ἀπὸ οἴνου, ἀλλ' "εὐφράνθητε". 6 καὶ τὸ ἔλεός σου καταδιώξεταί με πάσας τὰς ἡμέρας τῆς ζωῆς μου. τὸ ἔλεός σου ὡς "ἐλίπανας τὴν κεφαλήν μου"· οὐ πρὸς ὀλίγον λιπαίνει μου τὴν κεφαλήν, ἀλλὰ ἀεί· ἐπεὶ πάρ εστίν μοι καὶ οὕτως αἰώνιος χριστὸς ἕκαστος τῶν χρισθέντων γίνεται. "πάσας" οὖν "τὰς ἡμέρας τῆς ζωῆς μου" διώκει με· οὐκ ἐᾷ με πόρρω αὐτοῦ γενέσθαι· παράμονον γάρ ἐστιν, ἐπεὶ πάρεστίν μοι, καὶ οὕτως αἰώνιος χριστὸς ἕκαςτος τῶν χρισθέντων γίνεται. οὐκέτι λοιπὸν κατασκηνοῖ καὶ οὐκ ἐπὶ μίαν ἢ δευτέραν, ἀλλ' ἐπὶ "πάσας τὰς ἡμέρας τῆς ζωῆς μου". "ἡμέρας" δὲ "πάσας τῆς ζωῆς" τοὺς φωτισμοὺς τῆς ψυχῆς ἐκλάμβανε ἀπὸ τοῦ ἡλίου τῆς δικαιοσύνης γενομένους. 1 ψαλμὸς τῷ ∆αυίδ· τῆς μιᾶς σαββάτων. κατάλληλον ἔχει τὴν προγραφήν· εἰς τὴν ἡμέραν γὰρ τὴν μίαν τῶν σαββάτων. "μίαν σαββάτου"· ἡ ὀγδοὰς ἡ ἑπομένη. αὕτη καὶ πρώτη σαββάτου ἐστίν. εἶτ', ἐπεὶ ἀρχή ἐστιν δῆθεν κύκλου ἑβδομάδος, καλεῖται καὶ ὀγδοάς· μέχρι γὰρ ἑβδομάδος περιγράφεται ἡ ἑβδομάς, μέχρι ἑβδόμης προσθήκης ἤτοι ἡμέρας ἢ μονάδος. ἡ δευτέρα ἄρχεται πάλιν ἀπὸ μονάδος. αὕτη ὁτὲ μὲν λέγεται πρώτη σαββάτου, τουτέστιν μετὰ τὸ σάββατον, ὁτὲ δὲ ὀγδοάς, ἵνα συναχθῶσιν αἱ δύο ἑβδομάδες. διδόντος τοῦ ἁγίου μέρος τοῖς ἑπτὰ καὶ τοῖς ὀκτὼ ὁ Ἰουδαῖος μόνον τὸ σάββατον ἔχει. οὐδὲ πρώτην σαββάτου ἔχουσιν οὐδὲ ὀγδοάδα, ὅλως οὐ θεωρήσαντες τὴν προτέραν ἑβδομάδα. μόνος οὖν ὁ ἐκκλησιαστικὴν γνώμην ἔχων, ὁ κατὰ ἄλλην παραβολὴν τοῦ εὐαγγελίου "προφέρων ἐκ τοῦ θησαυροῦ νέα καὶ παλαιά", ἐκεῖνος ἔχει τὴν νέαν τοῦ σαββάτου. ὑπερβὰς τὴν πρώτην ἑβδομάδα ἤρξατο τῆς δε̣υ̣τέρας