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to Christ; that is, through Christ. For since our head, he says, is above, and we are the body, with the head sitting above, we also partake of the honor, even if we are standing. Clothed in golden raiment, variegated. Another: In a golden diadem from Sophir. Just as in the case of the king we do not think of bows and arrows, so also in the case of the bride do not think of garments; but through perceptible things, receive concepts worthy of God. For so that no one might suspect any such thing, he added, saying: All the glory of the king's daughter is from within. And yet garments are most of all external, and exist for the sake of being seen, but that is when they are physical; but when the discourse is about spiritual things, turn the eye of the mind inward. This garment the king wove, and clothed her in it through baptism. For as many of you, he says, as were baptized into Christ, have put on Christ. For before this she was naked and unseemly, exposed to all who passed by on the way; but from the time she put on this garment, she was brought up to that height, and was deemed worthy of the station at the right hand. And he rightly calls it variegated. For the garment is not of one kind. For it is not from grace alone that one is saved, but there is need also of faith, and after faith, of virtue. But now the discourse is not about garments. For the Spirit was not so zealous as to describe a woman's golden garments. For if Isaiah rebukes women who adorn themselves, and everywhere things of luxury are cast out; how could he here have praised a woman who adorns herself? Hear, O daughter; and see, and incline your ear, and forget your people, and your father's house. And the king will desire your beau 55.200 ty. Another says, That he may desire. For he is your Lord. Another: For he is your Lord. And they shall worship him. Another: And worship him. And the daughter of Tyre with gifts. Another: And the mighty daughter will bring gifts. The rich of the people will entreat your face. 11. Do you see how nothing is perceptible? how nothing is physical, but all things are spiritual? For how is the bride the daughter of the same one? and how is the daughter a bride? In physical matters this is not possible, but this is one thing, and that is another; but with God both are possible. For he himself regenerated her through baptism, and he himself betrothed her. Hear, O daughter, and see. He provided her two things, both teaching through words, and sight through miracles, and through faith; and some things he gave, and others he promised. Hear, therefore, my words, see my miracles and works, and endure the exhortations. And see what command he gives first. Forget your people and your father's house. For since he betrothed her from the nations, he first commands this of her, to scrape away that custom, to depart from the memory, to cast them out of her mind, exhorting her not only to flee them, but not even to remember them. And forget your people, and your father's house. And when he says both people and house, he means all the things done by them there, both life and doctrines. And the king will desire your beauty. Do you see that the discourse is not about physical beauty; for if you do these things, then you will be beautiful, then the king will desire your beauty. And yet these things do not produce physical beauty. For we see physical beauty even among unbelievers, and beautiful women who are Greek. But so that you may learn that the discourse is not about physical beauty, he says that this is constituted by obedience to him; but obedience does not constitute physical beauty, but that of the soul. For if you do these things, he says, then you will be beautiful, then lovely to the bridegroom. For he is your Lord. Behold the father and bridegroom and master has appeared. For since he commanded to depart

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Χριστῷ· τουτέστι, διὰ Χριστοῦ. Ἐπειδὴ γὰρ ἡ κεφαλὴ ἡμῶν ἄνω, φησὶν, ἐστὶν, ἡμεῖς δὲ σῶμα, τῆς κεφαλῆς ἄνω καθημένης, καὶ ἡμεῖς τῆς τιμῆς μετέχομεν, εἰ καὶ ἑστήκαμεν. Ἐν ἱματισμῷ διαχρύσῳ περιβεβλημένη, πεποικιλμένη. Ἄλλος, Ἐν διαδήματι χρυσοῦ ἐκ Σουφείρ. Ὥσπερ ἐπὶ τοῦ βασιλέως οὐ τόξα καὶ βέλη νοοῦμεν, οὕτω μηδὲ ἐπὶ τῆς νύμφης ἱμάτια νόει· ἀλλὰ διὰ τῶν αἰσθητῶν θεοπρεπῆ νοήματα ἐκλάμβανε. Ἵνα γὰρ μηδέν τι τοιοῦτόν τις ὑποπτεύσῃ, ἐπήγαγε λέγων· Πᾶσα ἡ δόξα τῆς θυγατρὸς τοῦ βασιλέως ἔσωθεν. Καὶ μὴν τὰ ἱμάτια μάλιστα πάντων ἔξωθεν, καὶ χάριν τῶν ὁρωμένων ἐστὶν, ἀλλ' ὅταν ᾖ σωματικά· ὅταν δὲ περὶ πνευματικῶν ὁ λόγος ᾖ, ἔνδον στρέφε τὸ ὄμμα τῆς διανοίας. Τοῦτο τὸ ἱμάτιον ὁ βασιλεὺς ὕφηνε, καὶ ἐνέδυσεν αὐτὴν διὰ τοῦ βαπτίσματος. Ὅσοι γὰρ, φησὶν, εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. Πρὸ γὰρ τούτου γυμνὴ ἦν καὶ ἀσχημονοῦσα, προκειμένη πᾶσι τοῖς παραπορευομένοις ὁδόν· ἀφ' οὗ δὲ τὸ ἱμάτιον ἐνεδύσατο τοῦτο, πρὸς τὸ ὕψος ἀνηνέχθη ἐκεῖνο, καὶ τῆς ἐκ δεξιῶν στάσεως ἠξιώθη. Καλῶς δὲ αὐτὸ καὶ ποικίλον φησίν. Οὐ γὰρ μονοειδὲς τὸ ἱμάτιον. Οὐ γὰρ ἐκ χάριτός ἐστι σωθῆναι μόνον, ἀλλὰ χρεία καὶ πίστεως, καὶ μετὰ τὴν πίστιν καὶ ἀρετῆς. Ἀλλὰ νῦν οὐ περὶ ἱματίων ὁ λόγος. Οὐδὲ γὰρ τῷ Πνεύματι τοσαύτη σπουδὴ ἦν, ὥστε ἱμάτια γυναικὸς διαγράφειν χρυσᾶ. Εἰ γὰρ ταῖς καλλωπιζομέναις γυναιξὶν ὁ Ἡσαΐας ἐγκαλεῖ, καὶ πανταχοῦ τὰ τῆς τρυφῆς ἐκβέβληται· πῶς ἂν ἐνταῦθα ἐπῄνεσε γυναῖκα καλλωπιζομένην; Ἄκουσον, θύγατερ; καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἴκου τοῦ πατρός σου. Καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλ 55.200 λους σου. Ἄλλος φησὶν, Ἵνα ἐπιθυμήσῃ. Ὅτι αὐτός ἐστι Κύριός σου. Ἄλλος, Αὐτὸς γὰρ Κύριός σου. Καὶ προσκυνήσουσιν αὐτῷ. Ἄλλος, Καὶ προσκύνει αὐτῷ. Καὶ θυγάτηρ Τύρου ἐν δώροις. Ἄλλος, Ἡ δὲ θυγάτηρ κραταιὰ δῶρα οἴσει. Τὸ πρόσωπόν σου λιτανεύσουσιν οἱ πλούσιοι τοῦ λαοῦ. ιαʹ. Ὁρᾷς πῶς οὐδὲν αἰσθητόν; πῶς οὐδὲν σωματικὸν, ἀλλὰ πάντα νοερά; Πῶς γὰρ ἡ νύμφη θυγάτηρ τοῦ αὐτοῦ ἐστι; πῶς δὲ ἡ θυγάτηρ νύμφη; Ἐπὶ μὲν τῶν σωματικῶν οὐκ ἔνι τοῦτο ἀλλ' ἕτερον τοῦτο, καὶ ἕτερον ἐκεῖνο· ἐπὶ δὲ τοῦ Θεοῦ ἀμφότερα ἔνι. Αὐτὸς γὰρ αὐτὴν ἀνεγέννησε διὰ τοῦ βαπτίσματος, αὐτὸς αὐτὴν καὶ ἡρμόσατο. Ἄκουσον, θύγατερ, καὶ ἴδε. ∆ύο αὐτῇ παρέσχε, καὶ διδασκαλίαν τὴν διὰ τῶν ῥημάτων, καὶ ὄψιν τὴν διὰ τῶν θαυμάτων, καὶ τὴν διὰ τῆς πίστεως· καὶ τὰ μὲν ἔδωκεν, τὰ δὲ ἐπηγγείλατο. Ἄκουσον τοίνυν τῶν ῥημάτων τῶν ἐμῶν, ἴδε μου τὰ θαύματα καὶ τὰ ἔργα, καὶ ἀνέχου τῶν παραινέσεων. Καὶ ὅρα ποῖον παράγγελμα ποιεῖται πρότερον. Ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ πατρός σου. Ἐπειδὴ γὰρ ἐξ ἐθνῶν αὐτὴν ἡρμόσατο, τοῦτο αὐτῇ πρότερον παραγγέλλει, ἀποξῦσαι τὴν συνήθειαν ἐκείνην, ἀποστῆσαι τῆς μνήμης, ἐκβαλεῖν αὐτὰ τῆς διανοίας, μὴ μόνον αὐτὰ φυγεῖν, ἀλλὰ μηδὲ μεμνῆσθαι αὐτῶν παραινῶν. Καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἴκου τοῦ πατρός σου. Ὅταν δὲ εἴπῃ καὶ λαὸν καὶ οἶκον, πάντα τὰ ἐκεῖ πραττόμενα λέγει παρ' αὐτῶν, καὶ βίον καὶ δόγματα. Καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου. Ὁρᾷς ὅτι οὐ περὶ σωματικοῦ κάλλους ὁ λόγος· ἂν γὰρ ταῦτα ποιήσῃς, τότε ἔσῃ καλὴ, τότε ὁ βασιλεὺς ἐπιθυμήσει τοῦ κάλλους. Καὶ μὴν σωματικὸν κάλλος ταῦτα οὐκ ἐργάζεται. Καὶ γὰρ ἐν ἀπίστοις ὁρῶμεν κάλλος σωματικὸν, καὶ γυναῖκας εὐμόρφους Ἑλληνίδας οὔσας. Ἀλλ' ἵνα μάθῃς. ὅτι οὐ περὶ σωματικοῦ κάλλους ὁ λόγος, ἐκ τῆς ὑπακοῆς αὐτοῦ συνίστασθαι τοῦτό φησιν· ἡ ὑπακοὴ δὲ οὐ τὸ σωματικὸν κάλλος συνίστησιν, ἀλλὰ τὸ ψυχικόν. Ἐὰν γὰρ ταῦτα ποιήσῃς, φησὶ, τότε ἔσῃ καλὴ, τότε ἐπέραστος τῷ νυμφίῳ. Ὅτι αὐτός σου ἐστὶ Κύριος. Ἰδοὺ ὁ πατὴρ καὶ νυμφίος καὶ δεσπότης ἀνεφάνη. Ἐπειδὴ γὰρ ἐπέταξεν ἀποστῆναι