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of glory not being hindered, and through (14∆_206> Elijah, who remained completely pure from marital union, since the Word and God proclaims that He mystically makes His own those who direct these things by reason, according to the divinely established laws concerning them.

6. Or, being fully assured through the same men that the Word is faithfully Lord of life and death.

1164 7. Or, also learning through the same men that all live unto God and that no one is at all dead in His sight, except for the one who has put himself to death by sin, and by a voluntary inclination towards the passions has cut himself off from the Word.

8. Or again, they were enlightened that the Word, being truth, the types of the mysteries are and subsist in reference to Him, and that the legal and the prophetic dispensations are gathered into Him, as their beginning and end.

9. Or, that all things after God and that have come to be from God, that is, the nature of beings and time, being in God's presence, are manifested together with Him when He truly appears, as far as is possible, as with their cause and maker. Of these, Moses would be a type of time, not only as a teacher of time and of the number related to it (for he was the first to number the time according to the genesis of the world), and as having become the instructor of a temporal worship, but also as not entering bodily with them into the rest of which he was the guide through the divine gospel; for such is time, not arriving or coming with, according to its motion, those whom it is its nature to conduct to the divine life of the age to come. For it has Jesus as the successor of all being and time and age; even if in another way the principles of time remain in God, as is mystically shown by the joint entry of the law given through Moses in the wilderness with those who took possession of the land.

(14∆_208> For an age is time, when it ceases from its motion, and time is an age, when it is measured while borne along by motion, so that an age is, to put it in a definition, time deprived of motion, and time is an age measured by motion. But Elijah is a type of nature, not only as having kept the principles of his own being unharmed, and the disposition of his mind concerning them free from alteration arising from passion, but also as chastising in judgment, like some natural law, those who use nature contrary to nature. For such also is nature, punishing those who attempt to corrupt her to the extent that they practice living contrary to nature, by their no longer possessing naturally the whole power of their nature, having already been diminished from the perfection proper to it, and for this reason being punished, as those who unwillingly and foolishly, through their inclination towards non-being, cause for themselves the deprivation of being.

10. And perhaps also someone saying that the intelligible and the sensible creation are held by the Creator Word through Moses and Elijah does not stray from the truth. Of these, Moses represents sensible creation, as having come under generation and corruption, as the history concerning him shows, announcing his birth and his death. For such is sensible creation, having a known beginning of its generation 1165 and awaiting a definite end through corruption. But Elijah represents intelligible creation, as the history concerning him does not reveal his birth, even if he was born, nor indeed is his corruption through death expected according to what has been determined, even if he will die. For such also is intelligible creation, having neither a beginning of its generation manifest to men, even if it has come to be and had a beginning and was brought forth from non-being into being, nor does it expect a definite end of its being through corruption. For it naturally possesses indestructibility, having received it from God, Who willed to create it thus.

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δόξης μή κωλυθέντος, καί διά (14∆_206> Ἠλίου, τοῦ παντελῶς γαμικῆς συναφείας καθαροῦ διαμείναντος, οἷα τοῦ Λόγου καί Θεοῦ τούς λόγῳ ταῦτα ἰθύνοντας, κατά τούς θειωδῶς περί αὐτῶν κειμένους νόμους, ἑαυτῷ μυστικῶς εἰσποιεῖσθαι κηρύττοντος.

S´. Ἤ ζωῆς καί θανάτου διά τῶν αὐτῶν κύριον πιστῶς ὄντα τόν Λόγον πληροφορούμενοι.

1164 Ζ´. Ἤ καί τό πάντας ζῇν τῷ Θεῷ καί μηδένα παντελῶς παρ᾿ αὐτῷ νεκρόν εἶναι διά τῶν αὐτῶν μανθάνοντες, πλήν τοῦ ἑαυτόν τῇ ἁμαρτίᾳ νεκρώσαντος, καί τῇ ἑκουσίῳ πρός τά πάθη ῥοπῇ τοῦ Λόγου ἑαυτόν ἀποκόψαντος.

Η´. Ἤ πάλιν τόν Λόγον ὡς ἀλήθειαν ὄντα κατ᾿ ἀναφοράν εἶναί τε καί ὑπάρχειν τούς τύπους τῶν μυστηρίων, καί εἰς αὐτόν συνάγεσθαι, τῆς τε νομικῆς καί τῆς προφητικῆς πραγματείας ὡς ἀρχήν καί τέλος, ἐφωταγωγοῦντο.

Θ´. Ἤ τά μετά Θεόν πάντα καί ἐκ Θεοῦ γεγονότα, τουτέστι τήν φύσιν τῶν ὄντων καί τόν χρόνον, παρά τῷ Θεῷ ὄντα συνεκφαίνεσθαι ἀληθῶς φαινομένῳ, κατά τό ἐφικτόν, ὡς αἰτίῳ καί ποιητῇ. Ὧν τοῦ μέν χρόνου τύπος ἄν εἴη Μωϋσῆς, οὐ μόνον ὡς χρόνου καί τοῦ κατ᾿ αὐτόν ἀριθμοῦ διάσκαλος (οὗτος γάρ πρῶτος τόν κατά τήν γένεσιν τοῦ κόσμου χρόνον ἠρίθμησε), καί ὡς χρονικῆς γενόμενος λατρείας καθηγητής, ἀλλά καί ὡς μή συνεισερχόμενος ἐκείνοις σωματικῶς εἰς τήν κατάπαυσιν ὧν πρός τῆς θείας καθηγήσατο εὐαγγελίας· τοιοῦτον γάρ ἔχει ὁ χρόνος, οὐ φθάνων ἤ συνερχόμενος κατά τήν κίνησιν ἐκείνοις οὕς πρός τήν θείαν τοῦ μέλλοντος αἰῶνος ζωήν πέφυκε παραπέμπειν. Ἰησοῦν γάρ ἔχει τόν παντός ὄντα καί χρόνου καί αἰῶνος διάδοχον· κἄν εἰ ἄλλως οἱ λόγοι τοῦ χρόνου ἐν τῷ Θεῷ διαμένωσιν, ὡς δηλοῖ μυστικῶς ἡ τοῦ ἐν ἐρήμῳ δοθέντος νόμου διά Μωϋσέως τοῖς τήν γῆς λαβοῦσι τῆς κατασχέσεως συνείσοδος.

(14∆_208> Αἰών γάρ ἐστιν ὁ χρόνος, ὅταν στῇ τῆς κινήσεως, καί χρόνος ἐστίν ὁ αἰών, ὅταν μετρῆται κινήσει φερόμενος, ὡς εἶναι τόν μέν αἰῶνα, ἵνα ὡς ἐν ὅρῳ περιλαβών εἴπω, χρόνον ἐστερημένου κινήσεως, τόν δέ χρόνον αἰῶνα κινήσει μετρούμενον. Τῆς δέ φύσεως Ἠλίας, οὐ μόνον ὡς τούς καθ᾿ ἑαυτόν ἀλωβήτους φυλάξας λόγους, καί τό ἐπ᾿ αὐτοῖς κατά γνώμην φρόνημα τροπῆς τῆς ἐκ πάθους ἐλεύθερον, ἀλλά καί ὡς ἐν κρίσει παιδεύων, οἷόν τις φυσικός νόμος, τούς παρά φύσιν τῇ φύσει χρωμένους. Τοιοῦτον γάρ καί ἡ φύσις, τούς αὐτήν παραφθείρειν ἐπιχειροῦντας τοσοῦτον κολάζουσα, ὅσον τοῦ παρά φύσιν ζῇν ἐπιτηδεύουσι, τῷ μή ὅλην αὐτῆς φυσικῶς ἔτι κεκτῆσθαι τῆς φύσεως τήν δύναμιν, μειωθέντας ἤδη τῆς κατ᾿ αὐτήν ἀρτιότητος καί διά τοῦτο κολαζομένους, ὡς ἐαυτοῖς ἀβούλως τε καί ἀφρόνως διά τῆς πρός τό μή ὄν νεύσεως τοῦ εἶναι παρεχομενους τήν ἔλλειψιν.

Ι´. Ἴσως δέ καί τήν νοητήν καί τήν αἰσθητήν κτίσιν ἔχεσθαι τοῦ ∆ημιουργοῦ Λόγου τις εἰπών διά τοῦ Μωϋσέως καί Ἠλίου, τῆς ἀληθείας οὐ διαμαρτάνει. Ὧν τῆς μέν αἰσθητῆς Μωϋσῆς λόγον ἐπέχει, ὡς ὑπό γένεσιν καί φθοράν γενόμενος, καθώς ἡ περί αὐτοῦ ἱστορία δηλοῖ, τήν γένεσιν καί τόν θάνατον αὐτοῦ καταγγέλλουσα. Τοιοῦτον γάρ καί αἰσθητή κτίσις, ἀρχήν ἐγνωσμένην γενέσεως ἔχουσα 1165 καί διαφθορᾶς ὡρισμένον τέλος ἐλπίζουσα. Τῆς δέ νοητῆς Ἠλίας, ὡς οὔτε γένεσιν αὐτοῦ τῆς περί αὐτοῦ μηνυούσης ἱστορίας, κἄν εἰ γεγέννηται, οὔτε μήν τήν διά θανάτου φθοράν ἐλπίζεσθαι ὁριζομένης, κἄν εἰ τεθνήξεται. Τοιοῦτον γάρ καί ἡ νοητή κτίσις, οὔτε ἀρχήν γενέσεως ἀνθρώποις κατάδηλον ἔχουσα, κἄν εἰ γεγένηται καί ἦρκται καί ἐκ τοῦ μή ὄντος εἰς τό εἶναι παρῆκται, οὔτε τέλος τοῦ εἶναι διά φθορᾶς ὡρισμένον ἐκδέχεται. Τό γάρ ἀνώλεθρον φυσικῶς ἔχει λαβοῦσα παρά Θεοῦ, τοῦ οὕτως αὐτήν δημιουργῆσαι θελήσαντος.