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the lobe of the liver, commanding that one must remove both the generic powers of the passions within us, I mean spiritedness and desire, the truly material dyad, and their activities, and melt them away by the divine fire of the mystical power that comes through knowledge; with desire signified by the kidneys, its activity, that is, pleasure, by the fat or suet, spiritedness 1201 by the breast, and its activity, by the lobe of the liver, in which the bitter and most pungent bile has congealed.

66. A BRIEF CONTEMPLATION ON THE VARIOUS FORMS OF LEPROSY ACCORDING TO THE LAW

A brief contemplation on the various forms of leprosy according to the law. This again, in the passage concerning leprosy, I think he wisely indicates through symbolic enigmas, having divided the touch of leprosy into four kinds: white, pale green, yellowish, and dark; through which both the spirited and the desiderative parts are shown divided into their (14∆_266> subordinate species, with desire being signified through the white and the pale green, as being divided into pleasure and pain, and spiritedness through the yellowish and the dark, as being cut into anger and wrath and the hidden villainy of hypocrisy. For these, as they say, are the first kinds of the passions under them, and the most principal offspring of spiritedness and desire, by which the ailing soul, as long as it is marked by them, cannot be numbered among those deemed worthy of the divine encampment.

67. A CONTEMPLATION ON PHINEHAS AND THOSE SLAIN BY HIM

A contemplation on Phinehas and those slain by him. This, I think, that admirable Phinehas also signifies through his personal zeal. For by transfixing the Midianite woman together with the Israelite man with a spear, he mystically showed that matter must be thrust away from the soul together with form, desire with spiritedness, and alien pleasure with the impassioned thought, through the power of the word of the high priest. For form holds the same relation to matter as spiritedness does to desire—giving it motion by its approach, since desire is motionless by itself—and as thought does to pleasure, being naturally able to give it form, since pleasure is in its own nature without form and shapeless. The very meaning of the names also makes this clear. For the Midianite woman is named Cozbi, which is *My titillation*, and the Israelite Zambri, which is *My song*, that is, *my elation*. When, therefore, the rational part of the soul turns away from divine meditation and contemplation and, having been elated, is entwined with the material titillation of the flesh in the furnace of sin, it is entirely in need of the zealous word of the high priest, for the destruction of those who have been so evilly intertwined with each other, and for the turning away of the divine chastisement that is being brought on.

68. A CONTEMPLATION ON “DO NOT GIVE WHAT IS HOLY TO THE DOGS,” AND ON “NEITHER A STAFF…”. (14∆_268>

A contemplation on, “Do not give what is holy to the dogs,” and on, that the apostles ought to carry “neither staff nor bag nor sandals.” This, it seems to me, the Lord Himself also perhaps indicated, on the one hand in what He says, Do not give 1204 what is holy to the dogs, nor cast your pearls

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τόν λοβόν τοῦ ἥπατος, ἐπιτάσσων, τό δεῖν αὐτάς τε τάς γενικάς τῶν ἐν ἡμῖν παθῶν δυνάμεις, τόν θυμόν λέγω καί τήν ἐπιθυμίαν, τήν ὄντως ὑλικήν δυάδα, καί τάς ἐνεργείας αὐτῶν ἀφαιρεῖν, καί τῷ θείῳ πυρί τῆς κατά γνῶσιν μυστικῆς ἐκτῆξαι δυνάμεως, τῆς μέν ἐπιθυμίας διά τῶν νεφρῶν, τῆς δέ ἐνεργείας αὐτῆς, τουτέστι τῆς ἡδονῆς, διά τοῦ λίπους, ἤτοι τοῦ στέατος δηλουμένης, καί τοῦ θυμοῦ 1201 διά τοῦ στηθυνίου, τῆς δέ κατ᾿ αὐτόν ἐνεργείας, διά τοῦ λοβοῦ τοῦ ἥπατος, ἐν ᾧ ἡ πικρά καί δριμυτάτη πέπηγε χολή, σημαινομένων.

ΞS (66). ΘΕΩΡΙΑ ΣΥΝΤΟΜΟΣ ΕΙΣ ΤΗΝ ΚΑΤΑ ΝΟΜΟΝ ∆ΙΑΦΟΡΟΝ ΛΕΠΡΑΝ

Θεωρία σύντομος εἰς τήν κατά νόμον διάφορον λέπραν. Τοῦτο πάλιν κἀν τῷ περί λέπρας τόπῳ σοφῶς οἶμαι παρεμφαίνειν δι᾿

αἰνιγμάτων συμβολικῶν, τήν ἀφήν τῆς λέπρας εἰς τέσσαρα γένη μερίσαντα, εἰς λευκόν καί χλωρόν καί ξανθόν καί ἀμαυρόν, δι᾿ ὧν τό τε θυμικόν καί τό ἐπιθυμητικόν εἰς τά (14∆_266> ὑπ᾿ αὐτά εἴδη διαιρούμενα δείκνυται, τῆς μέν ἐπιθυμίας διά τοῦ λευκοῦ καί χλωροῦ, εἰς ἡδονήν καί λύπην μερίζεσθαι δηλουμένης, τοῦ δέ θυμοῦ διά τοῦ ξανθοῦ καί τοῦ ἀμαυροῦ εἰς ὀργήν καί μῆνιν καί τήν κεκρυμμένην κακουργίαν τῆς ὑποκρίσεως τεμνομένου. Ταὐτα γάρ πρῶτα γένη τῶν ὑπ᾿ αὐτά παθῶν, ὥς φασι, καί πάντων ἀρχηγικώτερα τῶν τοῦ θυμοῦ καί τῆς ἐπιθυμίας γεννήματα, οἷς τήν νοσηλευομένην ψυχήν οὐχ οἷόν τε, ἕως ὑπό τούτων κατέστικται, τοῖς τῆς θείας ἠξιωμένοις παρεμβολῆς ἐναρίθμιον εἶναι.

ΞΖ (67). ΘΕΩΡΙΑ ΕΙΣ ΤΟΝ ΦΙΝΕΕΣ ΚΑΙ ΤΟΥ ΑΝΑΙΡΕΘΕΝΤΑΣ ΥΠ' ΑΥΤΟΥ

Θεωρία εἰς τόν Φινεές καί τοῦ ἀναιρεθέντας ὑπ᾿ αὐτοῦ. Τοῦτο καί τόν θαυμαστόν οἶμαι Φινεές ἐκεῖνον τῷ καθ᾿ ἑαυτόν ζήλῳ

παραινίττεσθαι. Τήν γάρ Μαδιανίτην τῷ Ἰσραηλίτῃ συγκαταιχμάσας, μυστικῶς διά τοῦ δόρατος τήν ὕλην τῷ εἴδει, καί τῷ θυμῷ τήν ἐπιθυμίαν, καί τήν ἀλλόφυλον ἡδονήν τῷ ἐμπαθεῖ λογισμῷ διά τῆς τοῦ ἀρχιερέως λόγου δυνάμεως συναπωθεῖσθαι χρῆν παντάπασι τῆς ψυχῆς ἐνέφαινεν. Εἶδος γάρ πρός ὕλην τρόπον ἐπέχει, ὅ τε θυμός πρός τήν ἐπιθυμίαν, τῷ προσεγγισμῷ διδούς αὐτῇ κίνησιν, καθ᾿ ἑαυτήν οὖσαν ἀκίνητον, ὅ τε λογισμός πρός τήν ἡδονήν, εἰδοποιεῖν αὐτήν πεφυκώς, ἀνείδεον καί ἄμορφον κατά τόν ἴδιον λόγον ὑπάρχουσαν. ∆ηλοῖ δέ τοῦτο καί αὐτή τῶν ὀνομάτων ἡ δύναμις. Χασβή γάρ ἡ Μαδιανίτις ὀνομάζεται, ὅπερ ἐστί Γαργαλισμός μου, καί Ζαμβρί ὁ Ἰσραηλίτης, ὅπερ ἐστίν Ἆσμα μου, τουτέστι μετεωρισμός μου. Ἐπειδάν οὖν τῆς θείας ἀπονεῦσαν μελέτης τε καί ἐνατενίσεως τό λογιστικόν τῆς ψυχῆς καί μετεωρισθέν τῷ ὑλικῷ τῆς σαρκός γαργαλισμῷ συμπλακῇ κατά τήν κάμινον τῆς ἁμαρτίας, τοῦ ζηλωτοῦ πάντως δεῖται ἀρχιερέως λόγου, πρός ἀναίρεσιν μέν τῶν οὕτω κακῶς ἀλλήλοις συμπεπλεγμένων, ἀποστροφήν δέ τῆς φερομένης θείας ἀναγακτήσεως.

ΞΗ (68). ΘΕΩΡΙΑ ΕΙΣ ΤΟ, «ΜΗ ∆ΩΤΕ ΤΑ ΑΓΙΑ ΤΟΙΣ ΚΥΣΙ, ΚΑΙ ΕΙΣ ΤΟ, ΜΗΤΕ

ΡΑΒ∆ΟΝ..». (14∆_268> Θεωρία εἰς τό, "Μή δῶτε τά ἅγια τοῖς κυσί, καί εἰς τό, μήτε ῥάβδον μήτε

πήραν μήτε ὑποδήματα χρῆναι τούς ἀποστόλους βαστάζειν». Τοῦτο καί ὁ Κύριος αὐτός, ὡς ἔμοιγε δοκεῖ, τυχόν παρεδήλου, τοῦτο μέν ἐν

οἷς φησι, Μή δῶτε 1204 τό ἅγιον τοῖς κυσί, μηδέ βάλλετε τούς μαργαρίτας