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it is said: "shall not he who has fallen rise?" But there is also a resurrection of the body; for its creation was not a fall, but the corruption after its creation. Therefore it also rises. And in general we say this: good things precede bad things. Indeed, bad art is after art, and error is after correctness, and disobedience is after the law; for disobedience is nothing other than transgression of a commandment. And again, that which is said with "3para-"3 is always criticized; "3to misunderstand"3, "3to overlook"3, "3to transgress"3. Therefore virtue is first; for consider, where the argument tends; the rational came to be, in order to have virtue; for it did not come to be in order to have vice, since then vice itself would be virtue, and virtue would be its falling away. Therefore, as far as it pertains to life in matter, almost all begin from sin. And if this is granted, that the soul never lived before life in matter, things began from vice, and sin is not sin, but rather virtue is; for no one acting according to nature and what is proper is said to sin. Therefore those who pursue the arts and act according to them, when they do the things proper to the art, are not said to misunderstand, are not said to transgress. There has come to be, then, a building of the fallen house and a return of the captivity. According to a previous theorem we say that the dweller and the house are the same thing. But it can also be this way, that you might take it more universally: the assembly of the faithful, the church, is the house; "that you may know how one ought to behave in the house of God"; and: "I have loved the beauty of your house". But these dwellers are the faithful, those who live according to virtue. And if the soul were the house, the good thoughts, which are congenial to it, are the dwellers. But the building and the dedication happen at the same time. A renewal is when those who were formerly outside of it again take up their dwelling in it. "A psalm of a song." We were saying when we began the twentieth psalm that there are psalms, there are songs, there are psalms of songs and songs of psalms. And I was saying that the psalm signifies action. The one who plays a psalm strikes an instrument called a psaltery. But it is possible to sing even without a psaltery; for one who uses contemplation alone—to understand God, to know the truth and to partake of it, that you may take it in itself, since it certainly has the action being sung—when someone, say, contemplates and scientifically reflects on what knowledge is, what the "mystery of the kingdom" is, this person sings. Again, as many as act and stop at this very thing, only as far as acting, they play the psalm; as we were also saying about the judges, that they have a vigorous life, but not leading up either the life they have or the particular works of their life. That person plays the psalm. But he who both plays the psalm and acts and sings and contemplates, if he begins from acting, it is a psalm of a song, but if from contemplating, a song of a psalm. And we see these things happening: often some, wishing to contemplate, turn their minds to virtues and their works, and from this very turning of mind, having taken the possibility of succeeding, come to acting. It has become a song of a psalm. The song led, contemplation. "Having desired wisdom, keep the commandments"; the one who desired, sang; he kept the commandments, he played the psalm; and again, having played the psalm, he has it supplied to him. It happens therefore sometimes to begin from the song and for the psalm to follow, and again the psalm, having made a way for the soul, again brings a song. If, therefore, the beginning and the conception of the beginning come from a work of art, it is a psalm of a song; but when someone, having begun from contemplation, conceives a love for living according to virtue, it is a song of a psalm. Therefore, for the dedication of the house, the one being introduced to dedicate the house had to dance in this way. This is called a reciprocal sequence. A sequence is when one thing follows another and does not reverse. But if a sequence reverses, so that the former leading thing becomes the following, and the following thing the leading, it is a reciprocal sequence. Indeed, "to David," to this one who succeeded, to whom the victory and the hymn are referred, or

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λέγεται· "μήτι ὁ πεσὼν οὐκ ἀνίσταται"; γίνεται δὲ καὶ τοῦ σώματος ἀνάστασις· οὐ γὰρ ἡ πλάσις αὐτοῦ πτῶσις η, ἀλλὰ ἡ μετὰ τὴν πλάσιν φθορά. διὰ τοῦτο οὖν καὶ αὐτὸ ἀνίσταται. καὶ καθόλου γε τοῦτο λέγομεν· ἡγεῖται τὰ καλὰ τῶν κακῶν. ἀμέλει γοῦν καὶ ἡ κακοτεχν̣ία μετὰ τὴν τέχνην ἐστίν, καὶ τὸ σφάλμα μετὰ τὸ ὀρθόν, καὶ ἡ παρακοὴ μετὰ τὸν νόμον· οὐδὲν γὰρ ἕτερόν ἐστιν ἡ παρ̣α̣κοὴ ἢ παράβασις ἐντολῆς. καὶ πάλιν τὸ "3παρὰ"3 λεγόμενον ἀεὶ ψέγεται· "3παρανοεῖ"3, "3παραβλέπει"3, "3παρ̣αβαίνει"3. πρώτη οὖν ἐστιν ἡ ἀρετή· θεώρει γάρ, ποῦ νεύει ὁ λόγος· γέγονεν τὸ λογικόν, ἵνα ἀρετὴν ἔχῃ· οὐδὲ γὰρ γέγονεν, ἵν̣α κα̣κίαν ἔχῃ, ἐπεὶ αὐτὴ ἦν ἡ ἀρετὴ ἡ κακία, καὶ ἀπόπτωσις αὐτῆς ἡ ἀρετή. ὅσον οὖν ἧκεν εἰς τὴν ἔνυλον ζ̣ωήν̣, σχεδὸν πάντες ἀπὸ ἁμαρτίας ἄρχονται. καὶ ἐὰν τοῦτο δοθῇ, ὅτι οὐδέ ποτε ἔζησεν ἡ ψυχὴ πρὸ τῆς ἐν̣ύλου ζωῆς, ἀπὸ κακίας ἤρξατο τὰ πράγματα, καὶ οὔκ ἐστιν ἁμαρτία ἡ ἁμαρτία, ἀλλὰ μᾶλλον ἡ ἀρε̣τή· οὐδεὶς γὰρ τὸ κατὰ φύσιν ἐνεργῶν καὶ τὸ οἰκεῖον ἁμαρτάνειν λέγεται. οἱ τὰς τέχνας οὖν μετιόντες καὶ κατ' αὐτὰς ἐνεργοῦντες ὅτε τὰ οἰκεῖα τῇ τέχνῃ ποιοῦσιν, οὐ λέγονται παρανοεῖν, οὐ λέγονται παραβαίνειν. γέγονεν οὖν οἰκοδομὴ τοῦ οἴκου τοῦ πεσόντος καὶ ἐπιστροφὴ τῆς αἰχμαλωσίας. κατὰ πρότερον θεώρημα λέγομεν, ὅτι τὸ αὐτό ἐστιν τὸ οἰκοῦν καὶ οἶκος. δύναται δὲ καὶ οὕτω, ἵνα καθολικώτερον λάβῃς· τὸ ἄθροισμα τῶν πιστῶν, ἡ ἐκκλησία, ὁ οἶκός ἐστιν· "ἵν' εἰδῇς πῶς δεῖται ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι"· καί· "ἠγάπησα εὐπρέπειαν οἴκου σου". οἱ οἰκοῦντες δὲ οὗτοι οἱ πιστοί, οἱ κατὰ ἀρετὴν πολιτευόμενοι. ἐὰν δὲ ἡ ψυχὴ ᾖν ὁ οἶκος, οἱ λογισμοὶ οἱ σπουδαῖοι, οἱ συνφυεῖς αὐτῇ, οἱ οἰκοῦντές εἰσιν. ἅμα δὲ γίνεται καὶ ἡ οἰκοδομὴ καὶ ὁ ἐνκαινισμός. ἀνακαινισμὸς δέ ἐστιν τότε, ὅταν οἱ πρότερον ἔξω αὐτοῦ γεγενημένοι λάβωσιν πάλιν τὴν ἐν αὐτῷ οἴκησιν. "ψαλμὸς ᾠδῆς". ἐλέγομεν ὅτε ἠρξάμεθα τοῦ εἰκοστοῦ ψαλμοῦ, ὅτι εἰσὶν ψαλμοί, εἰσὶν ᾠδαί, εἰσὶν ψαλμοὶ ᾠδαὶ καὶ ᾠδαὶ ψαλμοί. καὶ ἔλεγον, ὅτι τὴν πρᾶξιν σημαίνει ὁ ψαλμός. ὄργανον δὲ κρούει ὁ ψάλλων τὸ λεγόμενον ψαλτήριον. δυνατὸν δὲ ᾄδειν καὶ ἄνευ ψαλτηρίου· ὁ θεωρίᾳ γὰρ χρώμενος μόνῃ-τὸ νοῆσαι θεόν, τὸ γνῶναι τὴν ἀλήθειαν καὶ μετασχεῖν αὐτῆς, ἵνα αὐτὸ κατ' αὐτὸ λάβῃς, ἐπεὶ ἔχει πάντως ᾀδομένην τὴν πρᾶξιν, τὅτε τις, φέρε, θεωρεῖ καὶ ἐπιστημονικῶς ἐπιβάλλει, τί ἐστιν γνῶσις, τί ἐστιν "μυστήριον βασιλείας", οὗτος ᾄδει. πάλιν ὅσοι πράττουσιν καὶ αὐτὸ τοῦτο μόνον μέχρι τοῦ πρᾶξαι ἵστανται, ψάλλουσιν· ὡς ἐλέγομεν καὶ περὶ τῶν κριῶν, ὅτι βίον εὔτονον ἔχουσιν, οὐκ ἀναγομένων δὲ οὐδὲ ὃν ἔχουσιν βίον οὐδὲ τὰ καθέκαστα ἔργα τοῦ βίου. ἐκεῖνος ψάλλει. ὁ δὲ καὶ ψάλλων καὶ πράττων καὶ ᾄδων καὶ θεωρῶν ἐὰν μὲν ἀπὸ τοῦ πράττειν ἄρξηται, ψαλμὸς ᾠδῆς ἐστίν, ἐὰν δὲ ἀπὸ τοῦ θεωρεῖν, ᾠδὴ ψαλμοῦ. ὁρῶμεν δὲ ταῦτα γινόμενα· πολλάκις τινὲς θεωρεῖν βουλόμενοι ἐπιστάνουσιν ταῖς ἀρεταῖς 130 καὶ τοῖς ἔργοις αὐτῶν καὶ ἐξ αὐτοῦ τοῦ ἐπιστάνειν τὸ δυνατὸν τοῦ κατορθῶσαι λαβόντες ἔρχονται ἐπὶ τὸ πράττειν. γέγονεν ᾠδὴ ψαλμοῦ. ἡ ᾠδὴ ἡγεῖτο, ἡ θεωρία. "ἐπιθυμήσας σοφίας διατήρησον ἐντολάς"· ὁ ἐπίθυμος ᾖδεν· διετήρησεν ἐντολάς, ἔψαλεν· καὶ πάλιν ψάλας ἔχει χορηγουμένην αὐτήν. συμβαίνει οὖν ποτε ἀπὸ τῆς ᾠδῆς ἄρξασθαι καὶ διαδέξασθαι τὸν ψαλμόν, καὶ ὁ πάλιν ὁ ψαλμὸς ὁδοποιήσας τῇ ψυχῇ πάλιν ῳ᾿̣δὴν φέρει. ἐὰν οὖν ἡ ἀρχὴ καὶ ἐπίνοια τῆς ἀρχῆς ἀπὸ ἔργου γένη ται τέχνης, ψαλμὸς ᾠδῆς ἐστιν· ὅταν δὲ ἀπὸ τῆς θεωρίας ἀρξάμ̣ενός τις ἔρωτα λάβῃ τοῦ κατὰ ἀρετὴν ζῆν, ᾠδὴ ψαλμοῦ ἐστιν. ἔδει οὖν ὑπὲρ τοῦ ἐνκαινισμοῦ τοῦ οἴκ̣ου οὕτως χορεύειν τὸν εἰσαγόμενον εἰς τὸ ἐνκαινίσαι τὸν οἶκον. ἀντακολουθία αὕτη λε´̣γεται. ἐστὶν δὲ ἀκολούθησις, ὅταν τὸ ἕτερον τῷ ἑτέρῳ ἀκολουθῇ καὶ μὴ ἀντιστρέφῃ. ἐὰν δὲ ἀκολούθησις ἀντιστρέφῃ, ὡς γίνεσθαι τὸ πρότερον ἡγούμενον ἑπόμενον καὶ τὸ ἑπόυμενον ἡγούμενον, ἀντ̣ακολουθία ἐστίν. τὸ γοῦν "τῷ ∆αυίδ", τούτῳ τῷ κατορθώσαντι, ᾧ ἡ νίκη καὶ ὁ ὕμνος ἀναφέρ̣εται, ἢ