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he indicates in the play *The Ambassadors*. And here therefore he appropriately named the bishop 'harmost,' the ruler of the Church.

§ 15. For to the sacred: Note what is meant by, "taste and see".

ON CHAPTER 4 A'. Thus toward the one: That is, toward the intelligible and spiritual. Of the fragrant carrying-around: Instead of the bishop censing the whole

church. B'. Melody: The "Holy," obviously, or also the "Alleluia". And that which is upon it: For through it every holy thing is perfected. C'. § 1. To the sacred things: Note a truly divine word, that divine

men must have the deeds of virtue veiled from empty glory. Statue: Image. (14E_388> If it is right: If it is just. In the image: Even if the image has the unchangeable and in every way similar quality to the

archetype, yet the substance, he says, is different; for the one is inanimate, the other animate; and the one is a true, breathing creature, the other is the painter's work of wax and colors; therefore, while the difference is observed in this, the identity in both, in the similarity, is different.

Image: Likeness. Reasonably: Toward the divine beauty, obviously. They do: They practice. To be seen: Note how he interprets that we ought not to parade our good deeds.

to parade. They are of fragrance: That is, God (for this is the fragrance), creating the truly beautiful from

himself, does not turn himself to all, that is, he does not vaingloriously care for those who at times do not accept the judgments from him, nor does he contrive to have glory from men.

§ 2. As of hidden things: We have often indicated in *On the Divine Names* what is intelligible and what is intellectual. This therefore he also says here, that to the bishop, being holy, as kindred to the divine light, God reveals, not through another teacher, but himself enlightening him, the mystery of the contemplation and of the myron; wherefore for the bishop himself no veil is placed over the divine myron, but "with unveiled face," according to the Apostle, he contemplates the mysteries, but for those who are not perfect, there is a need of symbols; wherefore the holy myron of God becomes veiled by the wings, and the people, and by the interpretation of the one revealing the symbols. And he calls the bishops 'Theoroi,' since also among the Greeks (14E_390> Theoroi were called those who were put forward by all to inquire of God concerning future things, and to offer sacrifices for them and to make propitiation for them. And he calls the imperfect of the people 'dissimilar ones'; for this is his custom. For it is not hidden from the intellectual ones, but is unseen by the books.

Of riddles: For through riddles and symbols, according to their own weakness, these orders are enlightened.

§ 3. Of the hierarchical things: For the divine myron, being anointed, perfects all things, just as the communion of the holy body and blood.

Of the divine things: For all, being made fragrant, partake of the divine mystical fragrance according to their capacity.

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δηλοῖ ἐν Πρέσβεσι τῷ δράματι. Καί ἐνταῦθα τοίνυν 'ἁρμοστήν' τόν ἄρχοντα τῆς Ἐκκλησίας ἐπίσκοπον οἰκείως ὠνόμασε.

§ 15. Τῇ γάρ ἱερᾷ: Σημείωσαι τί ἐστι τό, «γεύσασθαι καί ἴδετε».

ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ ∆' Α'. Οὕτω πρός τό ἕν: Τουτέστι πρός τό νοητόν καί πνευματικόν. Εὐόσμου περιαγωγῆς: Ἀντί τοῦ θυμιάσαντος τοῦ ἐπισκόπου πᾶσαν τήν

ἐκκλησίαν. Β'. Μελῴδημα: Τό «Ἅγιος» δηλονότι, ἤ καί τό «Ἀλληλούϊα». Καί τήν ἐπ' αὐτῷ: ∆ι' αὐτοῦ γάρ ἅπαν ἅγιον τελειοῦται. Γ'. § 1. Τοῖς ἱεροῖς: Σημείωσαι ἀληθῶς θεῖον λόγον, ὅτι δεῖ τούς θείους

ἄνδρας κεκαλυμμένας ἔχειν ἀπό δόζης κενῆς τάς τῆς ἀρετῆς πράξεις. Ἄγαλμα: Εἰκών. (14Ε_388> Εἰ θέμις: Εἰ δίκαιον. Ἐν τῇ εἰκόνι: Εἰ καί τό ἀπαράλλακτον καί πάντῃ ὅμοιον ἔχει ἡ εἰκών πρός τό

ἀρχέτυπον, ἀλλ' ἡ οὐσία, φησί, διάφορος· ἡ μέν γάρ ἄψυχος, τό δέ ἔμψυχον· καί τό μέν ἀληθινόν ζῶον ἔμπνουν, τό δέ τοῦ ζωγράφου ἔργον ἐκ κηροῦ καί χρωμάτων· ἐν τούτῳ τοίνυν τῆς διαφορᾶς θεωρουμένης, ἡ ταυτότης ἐν ἀμφοτέροις τῇ ὁμοιότητι διάφορος.

Ἴνδαλμα: Ὁμοίωμα. Εἰκότως: Πρός τό θεῖον κάλλος δηλονότι. ∆ρῶσι: Πράττουσιν. Εἰς τό θεαθῆναι: Σημείωσαι, πῶς ἐκλαμβάνει τό μή δεῖν ἡμῶν τάς εὐποιίας

ἐκπομπεύειν. Εἰσίν εὐωδίας: Τουτέστιν, ὁ Θεός (τοῦτο γάρ ἡ εὐωδία), τό ἀληθῶς καλόν ἀφ'

ἑαυτοῦ ποιῶν, εἰς ἅπαντας οὐκ ἐπιστρέφειται, τουτέστιν οὐ φροντίζει κενοδόξως τῶν μή ἀποδεχομένων ἔσθ' ὅτε τάς παρ' αὐτοῦ κρίσεις, οὐδέ ἐπιτηδεύει δόξαν ἔχειν παρά ἀνθρώποις.

§ 2. Ὡς κρυφίων: Πολλάκις ἐν τῷ Περί θείων ὀνομάτων ἐδηλώσαμεν, τί νοητόν καί τί νοερόν. Τοῦτο οὖν καί ἐνταῦθά φησιν, ὅτι τῷ ἐπισκόπῳ, ἁγίῳ ὄντι, ὡς συγγενεῖ τοῦ θείου φωτός ἀποκαλύπτει ὁ Θεός, οὐ δι' ἑτέρου διδασκάλου, ἀλλ' αὐτός αὐτόν φωτίζων, τό μυστήριον τῆς θεωρίας καί τοῦ μύρου· διό αὐτῷ τῷ ἐπισκόπῳ οὐ περίκειται κάλυμμα κατά τοῦ θείου μύρου, ἀλλ' «ἀνακεκαλυμμένῳ προσώπῳ», κατά τόν Ἀπόστολον, θεωρεῖ τά μυστήρια, τοῖς δέ μή τελείοις, χρεία συμβόλων· διό ταῖς πτέρυξι κεκαλυμμένον γίνεται τό ἅγιον μύρον τοῦ Θεοῦ καί τόν λαόν, καί διά τῆς ἑρμηνείας ἀποκαλύπτοντος τά σύμβολα. 'Θεωρούς' δέ καλεῖ τούς ἐπισκόπους, ἐπειδή καί παρ' Ἕλλησι (14Ε_390> θεωροί ἐκαλοῦντο οἱ προβαλλόμενοι παρά πάντων ἐπερωτᾶν τόν Θεόν περί μελλόντων, καί θυσίας ὑπέρ αὐτῶν προσφέρειν καί ἐξιλεοῦσθαι ὑπέρ αὐτῶν. 'Ἀνομοίους' δέ καλεῖ τούς ἀτελεῖς τοῦ λαοῦ· τοῦτο γάρ αὐτῷ ἔθος. Οὐδέ γάρ ἀποκρύπτεται τούς νοερούς, ἀλλ' ἀφανής ἐστι τοῖς βιβλίοις.

Αἰνιγμάτων: ∆ι' αἰνιγμάτων γάρ καί συμβόλων πρός τήν ἑαυτῶν ἀσθένειαν αὗται αἱ τάξεις φωτίζονται.

§ 3. Τῆς τῶν ἱεραρχικῶν: Τελειοῖ γάρ πάντα τό θεῖον μύρον ἐπιχριόμενον, ὥσπερ ἡ μετάληψις τοῦ ἁγίου σώματος καί αἵματος.

Τῶν θείων: Πάντες γάρ εὐωδιαζόμενοι τῆς θείας μυστικῆς εὐωδίας μεταλαμβάνουσιν ἀναλόγως.