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and her "foods", when ······ life ····s and the world excess the······ "the grinding women have ceased" ······ since those who are "ground" no longer exist l·············ṭo that they are not of God ········? For he says in Jeremiah to the false prophets who mix 346 the rational things with "chaff": if the "chaff" is to the wind, "wheat"—"says the Lord, are not my words like wheat?"—, the "words of God are wheat". Those who are able to divide them and make them fine and prepare them, these are "grinders" (masculine) or "grinding women" (feminine), that I may speak in the feminine according to the text. Those who divide the "words" of God, which are "wheat", in an ecclesiastical manner, make nourishing loaves and bring "fine flour" to the altar; for there are also sacrifices offered by means of "fine flour". Those from the heterodox, not dividing the "words" of God as is right, but erroneously and into impiety ... them, "grind" badly. Their "flour" is "to be cast out", useful neither for sacrifice nor for food. For in Hosea the prophet he says: "Why have you kept silent about impiety and reaped its injustices, have you eaten false fruit?" Then he says: "they sowed things destroyed by wind, and this is the destruction; a sheaf did not have the strength to make flour." This is badly "ground" by the "grinding woman". In the same way also concerning the intelligible things and ··········· ····························· in the Gọṣp̣el ·· ······················ "two to be in ṭhe fịeḷd, one tạḳẹn ạnḍ ọṇẹ lẹft"; ạnḍ "ṭẉo grinding, one is taken ······ is lẹft" ······················· these are the ones sowing ··o? ······r········ṭạị ···· ·········ṇ given to them ·····en ···· sowing and from iṭ············n "are left" again ·····ạg̣a······?·······r············ "of the one being taken" k····················· by ịts·············te same scripture and a······ ··········os················ "is left" as "one who has sown things destroyed by wịnd" ··cḥun·················· to a certain ?··nen······ ···········ọ······ ·········· "flours" nọ't "flours" truth······ ·· ········phi···············ton "flour", which is ablẹ 347 ········ to becọme and to be offered as a sacrifice. Concerning this vain "fine flour" he says in Isaiah: "If you offer fine flour, it is vain; vain incense it is to me." Neither does the "incense" have the "fragrance" of "incense"; wherefore "it is an abomination"; nor does the "fine flour" have anything useful for being made into bread or for being offered as a sacrifice; wherefore "it is vain". These praiseworthy "grinding women", therefore, "have ceased"; for they no longer clarify the scriptures, the space having been contracted, this age having received its end. Therefore "the grinding women have ceased, because they are few"; as far as it is up to you, you have made them "few", you have rendered them weak. Interlocutor: Is it not for this reason that the time no longer permits "grinding"? -As far as it pertains to these, they were diminished; understand the "fewness" here not as a diminution of number, but of their power and strength. Interlocutor: But has their strength become inopportune? - For do you think that it is possible that these "grinding women" do not "grind" even after this for those who are able to be fed by them? But "they became few" because the greater part of those being fed was diminished and has come to be outside of seeking such food. Interlocutor: Do we not take this also appropriately with that "and the sun was darkened"? - Therefore, concerning the "light" and the "sun", we said that while to them they seemed "to be darkened", they were not "darkened". Therefore I say again, as to these who are unworthy of the food e··········? "the grinding women have ceased". 12:3d and tḥose who lọọk through the windows will be darkenẹd. "Those who look through the windows" are these souls who use the sẹṇses. For take the "windows" to be the senses. Therefore "those who look throụgh the ẉịṇdows will be darkened". For when pẹrceptible things pass away, then darkness will prevail; they no longer see pẹrcẹptiḅlẹ things as they ought, having henceforth become outside ? of precise sensation. Bụt it ịṣ also possiḅle to take it thus: those who "search the scriptures" and "pay attention to the reading" of them find "windows", through which they are able to be enlightened and to see the light that is within. Therefore these "who look tḥrough the windows were darkened", since the "grinding women" no longer existed. But the "grinding women", splitting the sẹeds, were making

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καὶ τὰ "βρώματα" αὐτῆς, ὅταν ······ ὁ βίος ····ς καὶ ὁ κόσμος περιτ τὸν το······ "ἤργησαν αἱ ἀλήθουσαι" ······ οὐκε´̣ τι ὄντων τῶν "ἀληθομένων" λ·············τ̣ο ὅτι οὐ τοῦ θεοῦ ········? εἰσιν. λέγει γοῦν ἐν Ἰ ηρεμίᾳ πρὸς τοὺς ψευδοπροφήτας τοὺς ἐπιμειγνύοντας 346 τὰ λογικὰ "ἀχύροις"· εἰ τὸ "ἄχυρον" πρὸς τὸν ἄνεμον "σῖτον"-"λέγει κύριος, οὐχ ὥσπερ σῖτος οἱ λόγοι μου;"-, οἱ τοῦ θεοῦ "λόγοι σῖτός" εἰσιν. οἱ δυνάμενοι διαιρεῖν αὐτοὺς καὶ λεπτύνειν καὶ παρασκευάζειν, οὗτοι "ἀλήθοντές" εἰσιν ἢ "ἀλήθουσαι", ἵνα θηλυκῶς εἴπω κατὰ τὴν λέξιν. οἱ ἐκκλησιαστικῶς διαιροῦντες τοὺς "λόγους" τοῦ θεοῦ, "σῖτον" ὄντα, τροφίμους ἄρτους ποιοῦσιν καὶ "σιμίδαλιν" προςάγουσιν εἰς τὸ θυσιαστήριον· εἰσὶν γὰρ καὶ θυσίαι διὰ "σιμιδά λεως" προσφερόμεναι. οἱ ἀπὸ τῶν ἑτεροδόξων οὐχ ὡς δεῖ διαιροῦντες τοὺς τοῦ θεοῦ "λόγους" ἀλλ' ἐσφαλμένως καὶ εἰς ἀσέβειαν αὐτοὺς α··ν̣τες κακῶς "ἀλήθουσιν". τούτων τὸ "ἄλευρον" "ἐκβλητόν" ἐστιν, οὐδὲ εἰς θυσίαν οὐδὲ εἰς τροφὴν χρησιμεῦον. ἐν Ὠσῆε γοῦν τῷ προφήτῃ λέγει· "ἵνα τί παρεσιωπήσατε ἀσέβειαν καὶ τὰς ἀδικίας αὐτῆς ἐτρυ γήσατε, ἐφάγετε καρπὸν ψευδῆ;" εἶτα λέγει· "ἀνεμό φθορα ἔσπειραν, καὶ ἡ καταστροφὴ αὕτη· δράγμα οὐκ ἔσχον ἰσχὺν τοῦ ποιῆσαι ἄλευρον". τοῦτο κακῶς "ἀ λήθεται" παρὰ τὴν "ἀλήθουσαν". ἐν ταὐτῷ δὲ ἐπὶ τῶν νοητῶν καὶ ··········· ····························· ἐν εὐα̣γ̣γ̣ελίῳ ·· ······················ "δύο̣ εἶναι ἐν τ̣ῳ῀̣ ἀγρ̣ῷ, ἕνα παραλαμβανόμεν̣ο̣ν̣ κ̣α̣ι`̣ ἕν̣α̣ ἀφ̣ιε´̣μενον"· και`̣ "δ̣ύο ἀλήθουσα̣ι, μία παραλαμβάνεται ······ ἀφ̣ι´̣ε̣ται" ······················· οὗτοί εἰσιν οἱ σπείροντες ··ο? ······ρ········τ̣α̣ι̣ ···· ·········ν̣ αὐτοῖς δεδωκότος ·····ην ···· σπείροντες καὶ ἐξ αὐτη̣············ν "ἀφίενται" πάλιν ·····α̣γ̣α······?·······ρ············ "παραλαμβανομένου" κ····················· α̣υτω··············τη αὐτῇ γραφῇ καὶ α······ ··········ωσ················ "ἀφίεται" ὡς "ἀνε μόφ̣θορα̣ σπείρασα" ··χ̣υν·················· προς τ̣ινα ?··νεν······ ···········ο̣······ ·········· "ἄλευρα" ου᾿̣κ "ἄλευρα" αληθ̣······ ·· ········φι···············τον "ἄλευρον", ὃ δύναται̣ 347 ········ γενε´̣σθαι καὶ εἰς θυσίαν προσενεχθῆναι. περὶ τῆς ματαίας ταύτης "σιμιδάλεως" ἐν Ἰσαΐᾳ λέγει· "ἐὰν προσφέρητε σιμίδαλιν, μάταιον, θυμίαμα μάταιόν μοί ἐστιν". οὐδὲ τὸ "θυμίαμα" ἔχει τὴν "θυμιάματος" "εὐωδίαν"· διὸ "βδέλυγμά ἐστιν"· οὐδὲ ἡ "σιμίδαλις" ἔχει τι χρήσιμον πρὸς τὸ ἀρτοποιηθῆναι ἢ εἰς θυσίαν προσενεχθῆναι· διὸ "μάταιόν ἐστιν". αὗται οὖν αἱ "ἀλήθουσαι" αἱ ἐπαινεταὶ "ἤργησαν"· οὐκέτι γὰρ σαφηνίζουσιν τὰς γραφὰς συνσταλέντος τοῦ χω ρίου, τέλος ἀπολαβόντος τοῦ αἰῶνος τούτου. "ἤργησαν" οὖν αἱ "ἀλήθουσαι, ὅτι ὠλιγώθησαν"· τὸ ὅσον ἐφ' ὑμῖν, "ὀλίγας" αὐτὰς πεποιήκατε, ἀσθενεῖς αὐ τὰς κατεσκευάσατε. ἐπερ· οὐ διὰ τοῦτο ὡς τοῦ καιροῦ μηκέτι ἐπιτρέ ποντος "ἀλήθειν"; -τὸ ὅσον ἧκεν εἰς τούτους ἠλαττώθησαν· τὴν "ὀλίγω σιν" ὧδε μὴ ἐλάττωσιν τοῦ ἀριθμοῦ ἡγοῦ, ἀλλὰ τῆς δυνά μεως καὶ ἰσχύος αὐτῶν. ἐπερ· ἀλλὰ ἡ ἰσχὺς αὐτῶν παρὰ τὸν καιρὸν γέγονεν; - νομίζεις γὰρ ὅτι ὡς οἷόν τέ ἐστιν αἱ "ἀλήθουσαι" αὗται οὐκ "ἀλήθουσιν" καὶ μετὰ ταῦτα τοῖς δυναμένοις τρέ φεσθαι παρ' αὐτῶν. "ὠλιγώθησαν" δέ, ἐπειδὴ τὸ πλεῖον μέρος τῶν τρεφομένων ἠλαττώθη καὶ ἔξω γέγονεν τοῦ ζητεῖν τοιαύτην τροφήν. ἐπερ· οὐ καταλλήλως λαμβάνομεν καὶ τοῦτο ἐκεί νῳ τῷ "καὶ ἐσκοτίσθη ὁ ἥλιος"; - καὶ περὶ τοῦ "φωτὸς" οὖν καὶ τοῦ "ἡλίου" εἴπομεν ὅτι με`̣ν εἰς ἐκείνους ἔδοξα̣ν "σκοτίζεσθαι", οὐκ "ἐσκο τώθησαν" δέ. πάλιν οὖν λέγω ὡς πρὸς τούτους τοὺς ἀν αξίους̣ τῆς τροφῆς η··········? "αἱ ἀλήθουσαι ἤργησαν". 12,3d καὶ σκοτάσ̣ουσιν αἱ βλε´̣π̣ο̣υ̣σ̣αι ἐν ταῖς ὀπαῖς. αἱ "βλέπουσαι̣ ἐν ταῖς ὀπαῖς" ψυχαὶ αὗταί εἰσιν αἱ ταῖς α̣ἰσθήσεσιν χρώμεναι. "ὀπὰς" γὰρ τὰς αἰσθή σεις λάβε. "σκοτάσουσιν" οὖν αἱ "βλέπουσαι ἐν τα̣ῖς ο᾿̣παῖς". ὅταν γὰρ παρέλθῃ τ̣ὰ αἰσθητά, τότε τὸ σκότος κρατήσει· οὐκέτι ὁρῶσιν τ̣α`̣ αἰσθ̣η̣τα`̣ ὡς δεῖ, ἔξω γέ γοναν λοιπὸν ? τῆς ἀκριβοῦς αἰσθήσεως. δυνατο`̣ν δ̣ε`̣ καὶ οὕτως λαβεῖν· οἱ "ἐρευνῶντες τὰς γραφὰς" καὶ "προσέχοντες τῇ ἀναγνώσει" αὐτῶν εὑ ρίσκουσιν "ὀπάς", δι' ὧν δύνανται φωτισθῆναι καὶ ὁ ρᾶν τὸ ἔνδον ὑπάρχον φῶς. "ἐσκοτίσθησαν" οὖν αὗται αἱ "ἐν̣ ταῖς ὀπαῖς βλέπουσαι" οὐκέτι οὐσῶν τῶν "ἀλη θουσῶν". αἱ δὲ "ἀλήθουσαι" σχίζουσαι τὰ σπ̣έρματα ἐποίουν