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of the flood, a wind having come upon it, through which the water ceased, which might be either the will of God or a divine power entrusted with this; and in addition to this, the checking of the abysses and the rain from above being hindered also became a helper toward the 195 ceasing.

ῃιιι, 4. And the ark rested in the seventh month, and what follows. The literal meaning is clear; but let us look at the spiritual meaning. The ark can be the church, saving those who cling to her through thoughts <and> works of virtue, which also is seated on high. For she is never in a low place, wherefore not even the gates of Hades prevail against her; she stands beside Christ glorious, not having spot or wrinkle or any such thing, since Christ is also on high, which is shown in, "Behold, he comes leaping upon the mountains", the prophets and Moses and the invisible powers. Therefore, she is seated upon the rock, the unbreakable word of piety. For "The foundations" of God are "in the holy mountains", which are also the city of God; for "God" "has founded it for ever". For "they were looking for", he says, "the city which has foundations", whose architect and builder is God. And the mountains might also be the ˉˉϛˉˉΘˉ sheep that remain, which have not fallen into error. But if someone wishes to be technical about the number, he might say that the steadfastness of the divine church is indicated through it; for this is a square, and the same is also a cube; for three times three is three times twenty-seven. "Ararad" is interpreted as testimony of descent; and God testifies for the one who flees for refuge to the church through his way of life, who is not storm-tossed; for it is said: "If you pass through water, the rivers will not overwhelm you", and again: "We have passed through fire and water, and you have brought us out to a place of refreshment". And it is good that the flood is completed in a year; for whenever the true sun illumines and shines upon our mind, then every affliction of the soul will depart and be gone.

ῃιιι, 6. And Noah opened the window of the ark, and what follows. And here the literal meaning is not unclear; but if you look for an anagogical meaning, you will investigate for yourself the things concerning opening, that 196 the knowledge of seasons is fitting for the just man, both for his own benefit and for that of others. For there is a time when it is proper to close and a time to open; thus, when the Savior opened, it was said to those with Cleopas: "Was not our heart burning within us, when he opened to us the scriptures?" but you will also consider whether "Open to me the gates of righteousness" contributes to the saying, and you will consider what is commanded in Isaiah, "Open, you rulers," from the same sequence of thought; and the being closed according to what is said: "Do not give what is holy to the dogs"; for when someone properly closes or opens, this one is an imitator of Noah.

ῃιιι, 7. And he sent forth the raven, and what follows. Not all who are under the church are of the same conduct, but some are doves, and others happen to be ravens, being symbols of manners and characters. And the dove is a sign of a pure life, for it is ranked among the clean animals and is offered for sacrifice, but the raven has neither quality. According to this meaning, the story about Elijah is also to be understood, how ravens fed him; for when a teacher turns an unclean person from uncleanness so as to change his manner of life, he has for food the one who is benefited. But this very one, I mean such a one who has the manner of a raven, even if he seems to be under the just man, having gone out as into a contest against temptation, does not return. Do not be surprised if the just man sends such a one for training, since the divine oracle also says: "Child, if you come to serve the Lord, prepare your soul for temptation"; wherefore he does not return, being someone unstable and not able to endure the storm of temptation.

ῃιιι, 8. And he sent forth the dove, and what follows. The prelude and foundation of the true way of life is readiness for temptations; for this reason also he who lives according to the manner of the dove is sent forth to

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κατα- κλυσμοῦ, πνεύματος ἐπελθόντος, δι' ὃ κεκόπακεν τὸ ὕδωρ, ὅπερ ἢ τὸ βούλημα τοῦ Θεοῦ εἴη ἢ θεία δύναμις τοῦτο ἐγκεχειρισμένη· πρὸς δὲ τούτῳ καὶ συνεργὸν πρὸς τὸ 195 κοπάσαι γέγονεν ἡ ἐποχὴ τῶν ἀβύσσων καὶ ἡ ἄνωθεν ἐπομβρία κωλυθεῖσα. ῃιιι, 4. Καὶ ἐκάθισεν ἡ κιβωτὸς ἐν μηνὶ τῷ ἑβδόμῳ, καὶ τὰ ἑξῆς. Τὸ μὲν ῥητὸν φανερόν· τὸ δὲ πρὸς διάνοιαν ἴδωμεν. ∆ύναται εἶναι ἡ κιβωτὸς ἡ ἐκκλησία σῴζουσα τοὺς διὰ φρονημάτων <καὶ> ἔργων ἀρετῆς πρὸς αὐτὴν κολλω- μένους, ἥτις καὶ ἐν ὕψει καθέζεται. Οὐδέποτε γὰρ ἐν ταπεινῷ γίνεται, διόπερ οὐδὲ πύλαι ᾅδου κατισχύουσιν αὐτῆς· παρίσταται τῷ Χριστῷ ἔνδοξος, οὐκ ἔχουσα σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἐπεὶ καὶ ὁ Χριστὸς ἐν ὕψει ἐστίν, ὃ δηλοῦται ἐν τῷ "6Ἰδοὺ οὗτος ἥκει πηδῶν ἐπὶ τὰ ὄρη"6, τοὺς προφήτας καὶ Μωσέα καὶ τὰς ἀοράτους δυνάμεις. Ἐν τῇ πέτρᾳ οὖν καθέζεται, τῷ ἀρραγεῖ τῆς εὐσεβείας λόγῳ. "6Οἱ θεμέλιοι"6 γὰρ τοῦ Θεοῦ "6ἐν τοῖς ὄρεσιν τοῖς ἁγίοις"6, ἅπερ καὶ πόλις εἰσὶν Θεοῦ· "6Ὁ Θεὸς"6 γὰρ "6ἐθεμελίωσεν αὐτὴν εἰς τὸν αἰῶνα"6. "6Ἐξεδέχοντο γάρ"6 φησιν "6τὴν τοὺς θεμελίους ἔχουσαν πόλιν"6, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Εἴη δὲ ὄρη καὶ εἰσαπομείναντα ˉˉϛˉˉΘˉ πρόβατα τὰ μὴ ὑποπεσόντα τῇ πλάνῃ. Εἰ δὲ καὶ διὰ τὸν ἀριθμόν τις ἐθέλοι τεχνολογεῖν, εἴποι ἂν ὅτι τὸ βέβαιον δηλοῦται δι' αὐτοῦ τῆς θείας ἐκκλησίας· τετράγωνος γὰρ οὗτος, ὁ δ' αὐτὸς καὶ κύβος· τρὶς τρία γὰρ τρὶς εἴκοσι ἑπτά. "6Ἀραριὰδ"6 δὲ ἑρμηνεύεται μαρτυρία καταβάσεως· Θεὸς δὲ μαρτυρεῖ τῷ ἐπὶ τὴν ἐκκλησίαν διὰ πολιτείας [κ]αταφεύγοντι, ὅστις ἀχείμαστός ἐστιν· εἴρηται γάρ· "6Ἐὰν διέλθῃς [δι' ὕ]δατος, ποταμοὶ οὐ συγκλύσουσίν σε"6, καὶ πάλιν· "6∆ιήλθαμεν [διὰ] πυρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν"6. Εὖ δὲ καὶ τὸ ἐν ἐνιαυτῷ πληροῦσθαι τὸν κατακλυσμόν· ἐπὰν γὰρ ὁ ἀληθινὸς ἥλιος φωτίσῃ καὶ καταυγάσῃ ἡμῶν τὴν διάνοιαν, τότε πᾶσα περίστασις τῆς ψυχῆς ἐκποδὼν οἰχήσεται. ῃιιι, 6. Καὶ ἀνέῳξεν Νῶε τὴν θυρίδα τῆς κιβωτοῦ, καὶ τὰ ἑξῆς. Κ̣αὶ ἐνταῦθα οὐκ ἀσαφὲς τὸ ῥητόν· εἰ δὲ πρὸς ἀνα- γωγὴν σκοπε̣ι῀̣ς̣ σ̣οι ἐραυνήσεις τὰ περὶ ἀνοίξεως, ὅτι 196 καιρῶν ἐπίγνωσις πρέπουσα τῷ δικαίῳ καὶ πρὸς τὴν ἰδίαν ὠφελίαν ἐστὶν καὶ πρὸς τὴν ἄλλων. Ἔστιν γὰρ ὅτε κλείειν πρέπει καὶ ὅτε ἀν̣οίγειν· οὕτως, ἀνοι´̣ξαντος τοῦ Σωτῆρος, τοῖς περὶ Κλεοπᾶν εἴρηται· "6Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν, ὅτε διήνοιγεν ἡμῖν τὰς γραφάς;"6 ἀλλὰ καὶ τὸ "6Ἀνοίξατέ μοι πύλας δικαιοσύνης"6 σκοπήσεις εἰ συμβάλλεται τῷ ῥητῷ, καὶ τὸ προσταττόμενον ἐν τῷ Ἠσαΐᾳ "6Ἀνοίξατε οἱ ἄρχοντες"6 ἀπὸ τῆς αὐτῆς ἀκολου-θίας σκοπήσεις· καὶ τὸ κεκλεῖσθαι κατὰ τὸ εἰρημένον· "6Μὴ βάλητε τὰ ἅγια τοῖς κυσίν"6· ὅτε γάρ τις καθη- κόντως κλείει ἢ ἀνοίγει, οὗτος μιμητὴς τοῦ Νῶέ ἐστιν. ῃιιι, 7. Καὶ ἀπέστειλε τὸν κόρακα, καὶ τὰ ἑξῆς. Οὐ πάντες οἱ ὑπὸ τὴν ἐκκλησίαν τῆς αὐτῆς ἀγωγῆς ὑπάρχουσιν, ἀλλ' οἱ μὲν περιστεραί, οἱ δὲ κόρακες τυγχά- νουσιν, σύμβολα τυγχάνοντες τρόπων καὶ ἠθῶν. Καὶ περιστερὰ μέν ἐστιν καθαροῦ βίου σημεῖον, αὕτη γὰρ ἐν τοῖς καθαροῖς τέτακται καὶ εἰς θυσίαν ἀναφέρεται, ὁ δὲ κόραξ οὐδέτερον ἔχει. Κατὰ ταύτην τὴν διάνοιαν ἐκλημπτέα ἐστὶν καὶ ἡ κατὰ Ἠλίαν ἱστορία, ὡς κόρακες αὐτὸν ἔθρεψαν· ὅτε γὰρ διδάσκαλος ἀκάθαρτον μεθίστησιν τῆς ἀκαθαρσίας ὡς μεταβα[λ]εῖν αὐτὸν τοῦ τρόπου, τροφὴν ἔχει τὸν ὠφελούμενον. Οὗτος δ' αὐτός, ὁ τοιοῦτός φημι καὶ κατὰ τὸν κόρακα τρόπον ἔχων, κἂν ὑπὸ τὸν δίκαιον δοκεῖ τυγχάνειν, ἐξελθὼν ὡς ἐν ἀγῶνι πρὸς πειρασμὸν οὐχ [ὑ]ποστρέφει. Μὴ θαυμάσῃς δὲ εἰ ὁ δίκαιος ἀποστέλλει τὸν τοιο[ῦτον] εἰς γυμνάσιον, ὅπου γε καὶ θεῖον λόγιόν φησιν· "6Τέκνον, εἰ προσέ[ρχῃ] δουλεύειν Κυρίῳ, ἑτοίμασον τὴν ψυχήν σου εἰς πειρασμόν"6· διόπερ̣ οὐδὲ ὑποστρέφει, ἀβέβαιός τις ὢν καὶ ζάλην ἐνεγκεῖν πειρασμῷ οὐ δεδυνημένος. ῃιιι, 8. Καὶ ἀπέστειλεν τὴν περιστεράν, καὶ τὰ ἑξῆς. Προοίμιον καὶ θεμέλιός ἐστιν τῆς ἀληθοῦς πολιτείας τὸ εἰς πειρασμοὺς πρόθυμον· διὰ τοῦτο καὶ ὁ κατὰ τὴν περιστερὰν πολιτευόμενος ἀποστέλλεται εἰς τὸ