86

In like manner the holy things: He means Judas. And note that he gave to him also of the mystical bread and of the cup, but the mysteries to the disciples after Judas had departed from the supper, as he was unworthy of these.

As that which is by habit: In these things he indicates that which is according to knowledge, that is, to be so disposed internally, and not only according to the bodily approach, but according to that of the mind through faith and spiritual perception.

§ 2. From the effects: That is, from the visible things being performed, to the invisible and mystical, which are the causes and archetypes of the things of sense. And causes are said to be those things that have their cause of being in any way from another, or from effects to causes, that is, from sensible symbols to intelligible and intellectual things; that is, from the more imperfect to the more perfect; for instance, from the types to the image, and from this to the truth. For the things of the Old are a shadow, but the things of the New Testament are an image, and the state of the things to come is truth.

And then the sacred: And then with a paroxytone accent; it indicates, 'and at that time'. § 3. Of the statues: He calls statues the images of the invisible and

mystical things, that is, the things performed symbolically; and first of these he called the mystery of the synaxis, the intelligible aspect of which, that is, what is revealed according to contemplation, he promises to lay bare.

For that which is above all: Behold one way of contemplating the present chapter.

Not outside of: Note the immovable stance according to essence, and that the bishop is a type of God. Note that the matter of censing is interpreted in three ways: beginning from the altar, the hierarch having gone around the whole temple, returns again to it.

(14Ε_368> Likewise: Another way. In a way, the divine: A third way of the present contemplation, how even in the

bishop it is multiplied from the one, but for the inferiors it is unrestrainable, that is, not communicating with the worse.

§ 4. But that of the psalms: What the psalms are. And note the word 'consubstantial'; but also that he added 'almost'; for these things are not united to each other in essence, but in that all things contribute to one end, that is, to the salvation of men, he said 'consubstantial'; whence he immediately added 'almost', correcting the opposition arising from the word. And below he says one inspiration, that is, one accord, which indicates that there is one end for all.

For every sacred: A cursory mention of the books of the Old Testament. Of those grieving: Grieving, as in the case of Job. Songs of loves: Concerning the love of the songs. Or the manly ones: From here he likewise introduces the things of the New Testament. Of the beloved also: I think that it indicates the Revelation of the divine John, or his

Gospel, which is more likely. § 5. He rooted together: He drew together. But that of the divine: The purpose of the psalms is, he says, to hymn God and

his genuine servants, having a power that dictates and contains such things; which, he says, is necessarily included in all things performed sacerdotally, creating a lasting memory of the psalms in those who chant.

Divine works: Great deeds. And to that of the divine odes: Note that the harmony of the psalmody

is a teaching of unanimity towards God and themselves.

86

Ὁμοτρόπως τά ἱερά: Τόν Ἰούδαν φησί. Καί σημείωσαι, ὅτι καί αὐτῷ μετέδωκε τοῦ μυστικοῦ ἄρτου καί τοῦ ποτηρίου, τά δέ μυστήρια τοῖς μαθηταῖς μετά τό ἐξελθεῖν τοῦ δείπνου τόν Ἰούδαν, ὡς ἀναξίου τούτων ὄντος αὐτοῦ.

Ὡς ἡ καθ' ἕξιν: Ἐν τούτοις τό κατ' ἐπίγνωσιν δηλοῖ, τουτέστι τό ἐνδιαθέτως οὕτως ἔχειν, καί οὐ κατά μόνην τήν σωματικήν προσέλευσιν, ἀλλά κατά τήν τῆς διανοίας διά πιστεως καί αἰσθήσεως πνευματικῆς.

§ 2. Ἀπό τῶν αἰτιατῶν: Τουτέστι τό ἀπό τῶν ὁρατῶν τελουμένων, ἐπί τά ἀόρατα καί μυστικά, ἅπερ τῶν ἐν αἰσθήσει αἴτιά εἰσι καί ἀρχέτυπα. Αἴτια δέ λέγονται τά ἑτέρωθεν τό ὁπωσοῦν εἶναι τήν αἰτίαν ἔχοντα, ἤ ἀπό τῶν αἰτιατῶν εἰς τά αἴτια, τουτέστιν ἀπό τῶν αἰσθητῶν συμβόλων ἐπί τά νοητά καί νοερά· ἤγουν, ἀπό τῶν ἀτελεστέρων εἰς τά τελειότερα· οἷον, ἀπό τῶν τύπων ἐπί τήν εἰκόνα, καί ἀπό ταύτης ἐπί τήν ἀλήθειαν. Σκιά γάρ τά τῆς Παλαιᾶς, εἰκών δέ τά τῆς Νέας ∆ιαθήκης, ἀλήθεια δέ ἡ τῶν μελλόντων κατάστασις.

Κἆτα τήν ἱεράν: Κἆτα παροξυτόνως· δηλοῖ δέ τό, 'καί τότε'. § 3. Τῶν ἀγαλμάτων: Ἀγάλματα μέν φησι τάς εἰκόνας τῶν ἀοράτων καί

μυστικῶν, ἤγουν τά συμβολικῶς τελούμενα· πρῶτον δέ τούτων τό τῆς συνάξεως μυστήριον ἀπεκάλεσεν, οὗτινος τό νοητόν, ἤγουν τό κατά θεωρίαν δηλούμενον, ἀπογυμνοῦν ἐπαγγέλλεται.

Ἥ τε γάρ ὑπέρ πάντα: Ἰδού εἰς τρόπος τῆς θεωρίας τοῦ προκειμένου κεφαλαίου.

Οὐκ ἔξω τῆς: Σημείωσαι τήν κατ' οὐσίαν ἀκίνητον στάσιν, καί ὅτι Θεοῦ τύπος ὁ ἐπίσκοπος. Σημείωσαι, ὅτι κατά τρεῖς τρόπους ἀνάγεται τά περί τοῦ θυμιᾷν· ἀπό τοῦ θυσιαστηρίου ἀρχόμενον τόν ἱεράρχην καί πάντα τόν ναόν περιελθόντα, εἰς αὐτό πάλιν ἀποκαθίστασθαι.

(14Ε_368> Ὡσαύτως: Τρόπος ἕτερος. Τρόπον, ὁ θεῖος: Τρόπος τρίτος τῆς προκειμένης θεωρίας, πῶς καί ἐπί τοῦ

ἐπισκόπου ἀπό τοῦ ἑνός πληθύνεται, τοῖς δέ ἥττοσιν ἀκατάσχετός ἐστι, τουτέστι μή ἐπικοινωνῶν τοῖς χείροσιν.

§ 4. Ἡ δέ τῶν ψαλμῶν: Τί οἱ ψαλμοί. Καί σημείωσαι τό συνουσιωμένη· ἀλλά καί ὅτι 'σχεδόν' προσέθηκεν· οὐ γάρ ἀλλήλοις ἥνωται ταῦτα κατ' οὐσίαν, ἀλλά τῷ πρός ἕνα σκοπόν τά πάντα συντελεῖν, τουτέστιν εἰς τήν τῶν ἀνθρώπων σωτηρίαν, ἔφη τό συνουσιωμένη· ὅθεν εὐθύς ἐπήγαγε τό σχεδόν, κολάζων τήν ἀπό τῆς λέξεως ἐναντίωσιν. Κατωτέρω δέ μίαν ἔμπνευσίν φησι, τουτέστι μίαν σύμπνοιαν, ὅ δηλοῖ τό, ἕνα πάντων εἶναι σκοπόν.

Πᾶσα μέν γάρ ἱερά: Τῶν τῆς Παλαιᾶς βιβλίων κατ' ἐπιδρομήν ἐπίμνησις. Τῶν ἀνιώντων: Λυπούντων, ὡς ἐπί τοῦ Ἰώβ. Ἐρώτων ἄσματα: Περί τοῦ ἔρωτος τῶν ἀσμάτων. Ἤ τάς ἀνδρικάς: Ἐντεῦθεν ὁμοίως τά Νέας εἰσάγει. Ἀγαπητοῦ καί: Νομίζω ὡς τήν Ἀποκάλυψιν τοῦ θείου Ἰωάννου δηλοῖ, ἤ τό

Εὐαγγέλιον αὐτοῦ, ὅ καί μᾶλλον. § 5. Συνερρίζωσε: Συνείλκυσεν. Ἡ δέ τῶν θείων: Ὁ σκοπός τῶν ψαλμῶν ἐστι, φησί, τό ὑμνῆσθαι Θεόν τε καί

τούς αὐτοῦ γνησίους θεράποντας, ὑπαγορευτικήν τῶν τοιούτων καί περιεκτικήν ἐχόντων δύναμιν· ἥτις, φησίν, ἀναγκαίως ἐν πᾶσι τοῖς ἱερατικῶς τελουμένοις παραλαμβάνεται, ἔμμονον τήν τῶν ψαλμῶν μνήμην ἐμποιοῦσα τοῖς ψάλλουσι.

Θεουργίας: Μεγαλειότητας. Καί τῇ τῶν θειων ὠδῶν: Σημείωσαι, ὅτι τό τῆς ψαλμῳδίας σύμφωνον

ὁμοφροσύνης τῆς πρός Θεόν καί ἑαυτούς ὑπάρχει διδασκαλία.