that there are no leavened things in the venerable and all-honorable supper because of which Moses threatened in the law, as we said above in the prooemia. and again to call the partaking pascha, to flee the laws opposed to it, but rather standing to partake of it and to eat with hands holding staffs, and also sandals on their feet, just as Moses urged in the law. But Christ, however, as Lord of all, both of the law and of all the prophets, reclined in a different manner, with the evil-minded one being present there then and gathering all things for wickedness. And they shave their beards rashly and in vain; for those who seem to surpass all, clearly by the shaving of their beards alone and irrationally in all other legal observances, are now a reproach and a ridicule to themselves, practicing also fasts on the sabbath, not appropriately or at all suitably. for the Savior did not cut his beard then, nor did he practice fasting again on the sabbath, as we who are full of words know, even if he says the disciples fasted then on account of the excessive grief they had. But the law for those named Christians is naturally to receive types from reasonings, but rather to conform to the deeds of the Lord, whose most wonderful grace is ours, manifestly unto all the world. But if one must take it by some reasonings, the riddles and things incomprehensible by nature I will speak manifestly and quickly, but as is fitting. Christ calls this bread which we offer his own flesh and body. but flesh is of the perfect man, fittingly from the four elements, but the unleavened, not being from the four, proves them to be Christ-fighters, diminishing as it were Christ in the unleavened bread, as denying his perfection. For the one, as we said, is truly by nature and exists from the four elements, just as the bread is from an equal number, of leaven, water, salt, and flour; but the unleavened is as from three substances, that is from water, salt, and flour. For all things of the Hebrews were deficient, circumcision, unleavened bread, the lamb, and the law, for all of which they sought to receive the healing from the providence from above; the one sought the healing of the cut and of the wound, which happen to it from the knife; leaven, in turn, this perfection; the lamb, the sacrifice of the unbloody lamb; and the law, again, the forgiveness of errors. All of which the presence of God healed, O most excellent one, as God of all, giving baptism in place of circumcision, and in place of a perfect sacrifice, leaven, O most excellent one, confirming the sacrifice of Melchizedek, a well-disposed servant, as a master. For he alone is naturally all things of our sacrifice, the first priest in all things, and in place of the lamb of the law of Moses has sacrificed an unblemished lamb in all things, namely his own divine flesh. and in place of the unforgiving law (for to all of them it dispenses aversion, knowing forgiveness in no way for those who err) he has given the law of divine sympathy, fulfilling all things as perfect in all things, I mean in both his divine and mortal nature. For he who offers leavened bread to the Lord, this one imitates the sacrifice of God; but he who sacrifices an unleavened sacrifice to Christ is still by nature under shadow and law, not having sobered up at all from the darkness. For thinking their sacrifice simple they subtly disparage Christ, even if covertly, a simple mind the same not [...]. But those who offer it complexly, these gaze blamelessly upon him, proclaiming that he is twofold and that he is the cornerstone, being as it were both God and of the old and new. And the Lord performs a twofold pascha on the venerable evening of the passion, that of the law, and again that of grace. For Christ is the end of the law, as Paul writes, as the divine golden-named orator and the prelate of Cyprus testify, the one in his sermon on the venerable fifth day, the other most excellently on the great sabbath. For the apostles prepared the one, and on account of this word they ask, "Where do you wish for us to prepare the pascha for you?" For also ours

μὴ ὑπάρχειν ζυμίτας ἐν τῷ σεβαστῷ καὶ πανεντίμῳ δείπνῳ δι' ἅπερ ἠπείλησ<ε> Μωσῆς ἐν νόμῳ, καθὼς ἄνω ἔφημεν ἐν προοιμίοις. καὶ πάσχα πάλιν τὴν μετάληψιν λέγειν νόμους φυγεῖν μὲν αὐτῷ ἀντικειμένους, ἱσταμένους μᾶλλον δὲ χρήσασθαι τούτῳ καὶ χεῖρε ῥάβδους κατέχοντας ἐσθίειν, ἔτι δὲ καὶ πέδιλα τοῖς ποσὶ τούτων, ὥσπερ προετρέψατο Μωσῆς ἐν νόμῳ. ἀλλ' οὖν ὁ Χριστὸς ὡς ἁπάντων δεσπότης, καὶ τοῦ νόμου τε καὶ προφητῶν ἁπάντων, ἀλλοδεῶς ἐχρῆτο τῇ ἀνακλίσει ἐκεῖ παρόντος τοῦ κακόφρονος τότε καὶ πάντα ἀθροῦντος μὲν εἰς πανουργίαν. Καὶ πωγωνοκουροῦσι δ' εἰκῇ καὶ μάτην· οἱ γὰρ δοκοῦντες ὑπεραίρειν τοὺς πάντας τῇ τῶν γενείων δηλαδὴ κουρᾷ μόνῃ καὶ πᾶσιν ἄλλοις τοῖς νομίμοις ἀλόγως νῦν εἰσιν εἰς ὄνειδος αὐτῶν καὶ γέλων, ἀσκοῦντες ἐν σάββασι καὶ τὰς νηστείας, οὐ προσφόρως μὲν ἢ ὅλως καταλλήλως. καὶ γὰρ ὁ σωτὴρ οὐ γενειάδα τότε τέτμηκεν οὔτε σάββασιν ἤσκει πάλιν νηστείαν, ὥσπερ ἴσμεν οἱ λόγων πλήρεις, κἂν τοὺς μαθητάς φησι νηστεῦσαι τότε δι' ἥνπερ ἔσχον ὑπεράμετρον λύπην. Ἀλλ' ὁ νόμος πέφυκε τοῖς Χριστωνύμοις ἐκ συλλογ<ισμ>ῶν παραλαμβάνειν τύπους, στοιχεῖν δὲ μᾶλλον πράξεσι τοῦ κυρίου, οὗ ἡ πολυθαύμαστος ἡμῶν τυγχάνει χάρις προφανῶς εἰς ὑφήλιον πᾶσαν. εἴπερ δέ τισι συλλογισμοῖς ληπτέον, [τὰ αἰν]ίγματα καὶ ἄληπτα τῇ φύσει λέξω προφανῶς ἐν τάχει, ἀλλ' ὡς δέον. Χριστὸς τὸν ἄρτον τοῦτον ὃν προσάγομεν σάρκα μὲν ἰδίαν τε καὶ σῶμα καλεῖ. σὰρξ τυγχάνει δὲ τοῦ τελείου ἀνθρώπου, ἐκ τεσσάρων μὲν εἰκότως τῶν στοιχείων, τὸ ἄζυμον δὲ μὴ ὂν ἐκ τῶν τεσσάρων αὐτοὺς ἐλέγχει Χριστομάχους τυγχάνειν, μειοῦντας ὥσπερ Χριστὸν ἐν τοῖς ἀζύμοις, ὡς τὴν τελειότητα τοῦ ἀρνουμένου. ὁ μὲν γάρ, ὡς ἔφημεν, ἐκ τῶν τεσσάρων πέφυκεν ὄντως καὶ ὑπάρχει στοιχείων, καθὼς ὁ ἄρτος ἐστὶν ἐξ ἰσαρίθμων, ζύμης, ὕδατος, ἅλατος καὶ ἀλεύρου· ὁ ἄζυμος δὲ οὐσιῶν ὡς ἐκ τριῶν, ἢ ἐξ ὕδατος, ἅλατος καὶ ἀλεύρου. πάντα γὰρ ἦσαν ἐλλιπῆ τῶν Ἑβραίων, περιτομή, ἄζυμα, ἀμνὸς καὶ νόμος, ἀνθ' ὧν ἅπαντα τὴν θεραπείαν τούτων ᾐτοῦντο λαβεῖν ἐκ προνοίας τῆς ἄνω· ἡ μὲν τομῆς τε τὴν ἴασιν καὶ ἕλκους, ἅτινα συμβαίνουσιν αὐτῇ ἐκ ξίφους, ζύμη δὲ αὖθις τὴν τελείωσιν ταύτην, ἀμνὸς δὲ θύμα τοῦ ἀναιμάκτου ἀμνοῦ, νόμος δὲ πάλιν σφαλμάτων τὴν συγγνώμην. ἅτινα πάντα ἡ θεοῦ παρουσία ἰάσατο κράτιστε ὡς θεὸς πάντων, δοὺς ἀντὶ <τῆς> περιτομῆς τὴν βάπτισιν, ἀντὶ δὲ θύματος τελείου τὴν ζύμην, Μελχισεδὲκ κράτιστε κυρῶν θυσίαν εὐγνώμονος δούλου μὲν οἷα δεσπότης. μόνος γὰρ <οὗτος> τῆς καθ' ἡμᾶς θυσίας πέφυκε πάντα, πρῶτος θύτης ἐν πᾶσι, καὶ ἀντὶ ἀμνοῦ τοῦ νόμου τοῦ Μωσέως τέθυκεν ἀμνὸν ἀμόλυντον ἐν πᾶσι, τὴν σάρκα πάντως τὴν ἑαυτοῦ τὴν θείαν. καὶ ἀντὶ τοῦ νόμου δὲ τοῦ ἀσυγγνώστου (πᾶσι γὰρ αὐτῶν ἀντιπάθειαν νέμει, συγγνώμην οἷς σφάλλουσιν εἰδὼς οὐδόλως) δέδωκε θείας συμπαθείας τὸν νόμον, ἅπαντα πληρῶν ὡς τέλειος ἐν πᾶσι, θείᾳ τέ φημι καὶ βροτείᾳ τῇ φύσει. Ὁ γὰρ ζυμίτας προσφέρων τῷ κυρίῳ, οὗτος μιμεῖται τοῦ θεοῦ τὴν θυσίαν· ὁ ἄζυμον θύων δὲ Χριστῷ θυσίαν ὑπὸ σκιὰν πέφυκεν ἀκμὴν καὶ νόμον μὴ ἀνανήψας οὐδαμῶς ἐκ τοῦ γνόφου. ἁπλῆν γὰρ οἰηθέντες αὐτῶν θυσίαν Χριστῷ ὑποκρούουσι, κἂν λεληθότως, ἁπλοῦν φρόνημα τὸν αὐτὸν οὐ [......]. οἱ συνθέτως δὲ προσκομίζοντες ταύτην, οὗτοι ἀμέμπτως ἀτενίζουσι τούτῳ, διπλοῦν καταγγέλλοντες αὐτὸν ὑπάρχειν καὶ λίθον ἀκρόγωνον αὐτὸν τυγχάνειν οἵα θεόν τε καὶ παλαιᾶς καὶ νέας. διπλοῦν δὲ πάσχα ἐκτε[λεῖ] ὁ δεσπότης ἐν τῇ σεβαστῇ ἑσπέρᾳ τῇ τοῦ πάθους, τὸ τοῦ νόμου μέν, καὶ πάλιν τῆς χάριτος. Χριστὸς τέλος νόμου γάρ, ὡς Παῦλος γράφει, καθὼς ὁ θεῖος χρυσεπώνυμος ῥήτωρ καὶ ὁ προεστὼς τῆς Κύπρου μαρτυροῦσιν, ὁ μὲν λόγῳ μὲν τῆς σεβασμίου πέμπτης, ὁ δὲ κράτιστα τῷ μεγάλῳ σαββάτῳ. τὸ μὲν γὰρ οἱ ἀπόστολοι ἡτοίμασαν, καὶ τοῦ χάριν μὲν πυνθάνονται τοῦ λόγου, «ποῦ σοι τὸ πάσχα εὐτρεπίζεσθαι θέλεις;» καὶ γὰρ τὸ ἡμῶν