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the south wind, having learned that ····· exists and he came to cast fire upon the earth, as he himself announced saying: “I came to cast fire upon the earth, and would that it were already kindled.” 5.54 One must say: “Awake, O north wind,” not with voice only but in deed, so that it may be sent far away. But the faithful soul says by its deeds: “Awake, O north wind,” to the teacher who says: “Turn away from evil and do good,” and to the Apostle who wrote to the whole Church: “Test everything; hold fast to what is good. Abstain from every form of evil,” as the abstaining from every form of evil and the turning away from evil drives away the north wind, urging the south wind to come by drawing near to it with pious faith and moral virtue. For thus, to those who are cleansed and thus pleasing, comes the giver of all good things, as the theologian James wrote: “Draw near to God and he will draw near to you.” 5.55 She who has a longing for his presence, similarly to “Come, O south wind,” says in the nuptial drama itself: “Come, my beloved, let us go out into the field.” Equivalent to “Awake, O north wind, and come, O south wind,” is: “Draw near to God and he will draw near to you; resist the devil and he will flee from you,” of everyone and anyone who resists the devil saying to him: “Awake, O north wind,” and who draws near to God inviting the south wind to come to him, the God Logos, concerning whom in the ode of the prophet Habakkuk, according to one of the interpreters, it is rendered instead of “God will come from Teman,” as “God will come from the south,” the Father coming from the south of the bridegroom, according to what was said by him in the Gospel: “He who receives me receives him who sent me.” For in the same way that he who sees him sees the Father, so he who receives him receives the Father who abides in him, in whom is his Only-begotten ······a. 5.56 What will happen when the revealed Mount of Olives splits toward the north and the south, other than that the valley of the mountains of God will be blocked, and will be joined as far as Azal. But the valley and the joining would not be understood in any other way than if it were known what the mountains of God are. 5.57 According to one interpretation, his mountains might be said to be the prophets on account of the height belonging to them not only of knowledge and wisdom but also of the elevation of a practical life. For concerning these the psalmist proclaimed to the founder of all things: “You are wonderfully illumining from the eternal mountains.” For how are they not eternal mountains from which God wonderfully illumines the knowledge of the truth and simply shines forth knowledge concerning the Trinity, they who contemplate the unseen things that are eternal according to the apostolic exhortation? 5.58 The valley of these mountains is the depth of the obscurity of the things spoken in riddles, which he who came to fulfill the law and the prophets has blocked up, having leveled by his own teaching and presence the rough and uneven ground of the things spoken with concealment, so that it might appear easy to traverse because of its smoothness. 5.59 When this has happened, the valley of the mountains was joined through the revealed harmony as far as Azal, who on account of the swiftness of his speed was called “light of foot” like the keenly-seeing gazelle; for this animal is sharp-sighted, as its very name reveals, being derived from "to see." Therefore, the joining of the mountains will be as far as Azal, being known to the sharp-sighted. 5.60 And in the same way the blocking of the mountains happened as in the days of the earthquake, which occurred in the days of Uzziah, the king of Judah. We have by no means found that a perceptible earthquake occurred while Uzziah was reigning, neither in Kings nor in Chronicles; whence what is written about it must be understood allegorically. 5.61 And see whether a tumult did not happen in the time of Uzziah when he wanted to draw the priesthood to himself. For having entered into the temple of God, and having approached the holy altar, he attempted to offer sacrifice by himself and not through the priests. Most forcefully confounding this transgression, the priest on duty,

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νότον, μαθὼν ὅτι ····· ὑπάρχει καὶ πῦρ ἦλθεν βαλεῖν ἐπὶ τὴν γῆν, ὡς αὐτὸς ἀπήγγ̣ει̣λε φήσας· «Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν καὶ εἴθε ἤδη ἀνήφθη.» 5.54 Λεκτέον τό· «Ἐξεγείρου, β̣ορρᾶ», οὐ φωνῇ μόνῃ ἀλλὰ πραγματικῶς, ἵν' ἐκπεμφθῇ μακράν. Πράγμασιν δὲ λέγει· «Ἐξεγείρου, βορρᾶ», ἡ πιστὴ ψυχὴ τῷ λέγοντι διδασκάλῳ· «Ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν», καὶ τῷ γράψ̣αντι Ἀποστόλῳ πρὸς ὅλην Ἐκκλησίαν· «Πάντα δοκιμάζετε, τὸ καλὸν κατέχετε. Ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε», τῆς ἀποχῆς παντὸς εἴδους πονηροῦ καὶ τῆς ἀπὸ τοῦ κακοῦ ἐκκλίσεως ἐλαυνούσης τὸν βορέαν, προτρεπομένης ἐλθεῖν τὸν νότον διὰ τοῦ συνεγγίσαι αὐτῷ εὐσεβεῖ πίστει καὶ ἠθικῇ ἀρετῇ. Οὕτω γὰρ καθαρθεῖσιν τοῖς οὕτως ἀρεσκευομένοις ἔρχεται ὁ τῶν πάντων ἀγαθῶν χορηγός, ὡς ἔγραψεν ὁ θεολόγος Ἰάκωβος· «Ἐγγίσατε τῷ Θεῷ καὶ ἐγγιεῖ ὑμῖν.» 5.55 Ἡ πόθον τῆς παρουσίας αὐτοῦ ἔχουσα, παραπλήσιον τῷ· «Ἔρχου, νότε», ἐν αὐτῷ τῷ ἐπιθαλαμίῳ δράματι φάσκει· «Ἐλθέ, ἀδελφιδέ μου, ἐξέλθωμεν εἰς ἀγρόν.» Ἰσοδυναμεῖ τῷ· «Ἐξεγείρου, βορρᾶ, καὶ ἔρχου, νότε», τό· «Ἐγγίσατε τῷ Θεῷ καὶ ἐγγιεῖ ὑμῖν, ἀντίστητε τῷ διαβόλῳ καὶ φεύξεται ἀφ' ὑμῶν», παντὸς καὶ μόνου τοῦ ἀνθισταμένου τῷ διαβόλῳ λέγοντος αὐτῷ· «Ἐξεγείρου, βορρᾶ», καὶ τοῦ ἐγγίζοντος τῷ Θεῷ παρακαλοῦντος ἥκειν πρὸς αὐτὸν τὸν νότον, τὸν Θεὸν Λόγον, περὶ οὗ ἐν τῇ ᾠδῇ τοῦ προφήτου Ἁμβακοὺμ κατά τινα τῶν ἑρμηνευτῶν φέρεται ἀντὶ τοῦ· «Ὁ Θεὸς ἐκ Θαιμὰν ἥξει», «Ὁ Θεὸς ἐκ τοῦ νότου ἥξει», ἐρχομένου τοῦ Πατρὸς ἐκ τοῦ νότου τοῦ νυμφίου, κ̣ατὰ τὸ ὑπ' αὐτοῦ ἐν τῷ Εὐαγγελίῳ λεχθέν· «Ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με.» Ὅνπερ γὰρ τρόπον ὁ ὁρῶν αὐτὸν ὁρᾷ τὸν Πατέρα, οὕτως ὁ δεχόμενος αὐτὸν δέχεται τὸν ἐν αὐτῷ μένοντα Πατέρα ἐν ᾧ ἐστιν τὸ Μονογενὲς αὐτοῦ ······α̣. 5.56 Τί ἔσται κλίναντος πρὸς τὸν βορρᾶν καὶ τὸν νότον τοῦ σαφηνισθέντος ὄρους τῶν ἐλαιῶν, ἢ τὸ ἐμφραχθῆναι τὴν φάραγγα τῶν ὀρέων τοῦ Θεοῦ καὶ ἐγκολληθῆναι ἕως Ἀσαήλ. Οὐκ ἄλλως δὲ νοηθείη ἡ φάραγξ καὶ ἡ ἐγκόλλησις ἢ γνωσθέντος τίνα τὰ ὄρη̣ τοῦ Θεοῦ. 5.57 Ὄρη αὐτοῦ κατὰ ἀπόδοσιν μίαν λεχθεῖεν οἱ προφῆται διὰ προσ̣ὸν αὐτοῖς ὕψος οὐ μόνον γνώσεως καὶ σοφίας ἀλλὰ καὶ διάρματ̣ος πρακτικοῦ βίου. Περὶ τούτων γὰρ πρὸς τὸν τῶν ὅλων γενεσιάρχην ἀνεφθέγξατο ὁ ὑμνῳδός· «Φωτίζεις σὺ θαυμαστῶς ἀπὸ ὀρέων αἰωνίων.» Πῶς γὰρ οὐκ αἰώνια ὄρη ἀφ' ὧν θαυμαστῶς φωτίζει Θεὸς τὴν γνῶσιν τῆς ἀληθείας καὶ ἁπαξαπλῶς τὴν περὶ τῆς Τριάδος καταλάμπων, οἱ τὰ μὴ βλεπόμενα αἰώνια ὄντα σκοποῦντες κατὰ τὴν ἀποστολικὴν προτροπήν; 5.58 Τούτων τῶν ὀρῶν φάραγξ ἐστὶν τὸ βάθος τῆς ἀσαφείας τῶν μετ' αἰνιγμοῦ εἰρημένων, ἥνπερ ἐνέφραξεν ὁ ἐληλυθὼς πληρῶσαι τὸν νόμον καὶ τοὺς προφήτας, ὁμαλίσας τῇ ἑαυτοῦ διδασκαλίᾳ καὶ παρουσίᾳ τὸ τραχὺ καὶ ἀνώμαλον ἔδαφος τῶν μετ' ἐπικρύψεως λελαλημένων, ἵν' εὐδιάβατον ἐκ τῆς λειότητος ὀφθῇ. 5.59 Τούτου γεγενημένου, ἐνεκολλήθη διὰ τῆς φανείσης συμφωνίας ἡ φάραγξ τῶν ὀρῶν ἕως τοῦ Ἀσαήλ, τοῦ διὰ ταχύτητα ποδωκείας «κούφου τοῖς ποσὶν» εἰρημένου κατὰ τὴν ὀξὺ καθορῶσαν δορκάδα· διορατικὸν γὰρ τὸ ζῷον τοῦτο ὡς αὐτὴ ἡ προσηγορία δηλοῖ ἀπὸ τοῦ δέρκειν εἰρημένη. ∆ιὸ ἕως Ἀσαὴλ ἡ προσκόλλησις τῶν ὀρῶν ἔσται, γινωσκομένη τοῖς διορατικοῖς. 5.60 Τῷ αὐτῷ δὲ τρ̣όπῳ ἡ ἔμφραξις τῶν ὀρῶν γέγονεν ὡς ἐν ταῖς ἡμέραις τοῦ σεισμοῦ, ὑπάρξαντος ἐν ταῖς ἡμέραις Ὀζίου, τοῦ βασιλέως Ἰούδα. Σεισμὸν̣ αἰσθητὸν οὐδαμῶς̣ ηὑρήκαμεν γενόμενον, βασιλεύοντος Ὀζίου, οὐδὲ ἐν ταῖς Βασιλείαις, οὐδὲ ἐν ταῖς Παραλειπομέναις· ὅθεν κατ' ἀναγωγὴν ἐκλημπτέον τὰ περὶ αὐτοῦ γεγραμμένα. 5.61 Καὶ ὅρα μὴ κλόνος γέγονε̣ν̣ ἐπὶ Ὀζίου ἐπισπᾶσαι εἰς ἑαυτὸν θέλοντος τὴν ἱερωσύνην. Ε̣ἰσελθὼν γὰρ εἰς τὸν τοῦ Θεοῦ ναόν, πλησιάσας τε τῷ ἁγίῳ θυσιαστηρίῳ, δι' ἑαυτοῦ καὶ οὐ διὰ τῶν ἱερέων ἐπιχειρεῖ θύειν. Τὴν παρ' ὁρισμὸν ταύτην τόλμαν ἐρρωμενέστατα̣ συγχῶν ὁ κατ' ἐφημερίαν ἱερεύς,