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I will be filled with the stench of my own flesh and its filth, what is the benefit to me, tell me, from their splendid feasts, and answer wisely, if you have wisdom, according to the Wise One. Truly nothing, even if you keep silent, being choked by the argument. For if today I shall be enlightened, but tomorrow I shall be darkened, or today I shall rejoice, but be cast into sorrow tomorrow, or even if on this very day I might enjoy health, but on the next be struck by illness, what is the profit to me? Tell me. And what is the enjoyment from the things spoken of? “These are not the feasts I have chosen, says the Lord. For who,” He says, “has required these things from your hands?” Christ has not legislated for us to celebrate in this way. But (368) how? Listen attentively. But first I will set before you the objections of those who are opposed to the argument, who speak thus: “What then?” he says. “Shall we not light wax candles and lamps? Shall we not offer myrrh and incense? Shall we not summon a singing people, nor gather together acquaintances and friends and rulers? Are these the things you say? Is this how you command?” he says. I do not say this, may it not be so, but rather I both advise and consent for you to do these things most lavishly. Nevertheless, I want you to know the manner, and I now set before you the very mystery of the feast of the faithful. What is this? That which the things done by you typically show you. For the torches, by signifying, show you the intelligible light. For just as the temple, this most beautiful house, is illuminated by the many torches, so also the house of your soul, more precious than this temple, ought to be intelligibly enlightened and illuminated, with all the spiritual virtues burning and shining in you, that is, through the divine fire, so that not even a single place in it is left bereft of light; and the multitude of lamps burning by the visible fire sketches out for you the luminous thoughts, so that, just as these, each one of them may shine, and no dark thought be left behind in the house of your soul, but that all of them, through and through, may always shine, being burned by the fire of the Spirit, so that your crown-like string of the discernment of thoughts may not be broken. And the poured-out myrrhs and the compound incenses show you the intelligible myrrh, which also teach that you must possess this sumptuously within yourself. For that which is sprinkled from without will be for the spiritual ones an image of the dew that comes down upon the mountains of Zion, and as that which comes down upon the beard of Aaron and upon the hem of his garment; but that which gushes forth (369) from within and like water cools the spirit will be a spring flowing with waters of eternal life for the one energized by the divine Spirit, both being kindled and sent up as a smoke of fragrance which both shines brightly and at the same time makes the senses fragrant with a spiritual aroma, on the one hand being as light and seen by the pure in heart, and on the other hand as a tree of life and crucifying anew the desires of the flesh, that which makes all things fragrant and always gladdens the faithful alone with spiritual gladness. But these things do not stand in what has been said alone, but these things also have another emphasis of spiritual teaching. For if God so adorned and glorified inanimate things with fragrance, how much more will He adorn you, if you are willing, with the forms of the virtues and glorify you with the fragrance of the Holy Spirit, you whom He also created according to His own image and likeness. For these myrrhs compounded by human hands and making your senses fragrant with the aroma of myrrh depict your creation and, as it were, wisely suggest it. For just as the hands of ointment-makers fashion myrrhs compounded from different species and produce one form from many, so also the hands of God fashioned you, wisely compounded and fitted together with the intelligible members of the intelligible myrrh, or rather, with the gifts of the life-giving and all-working Spirit, and you ought to be fragrant with the

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τῆς ἐμαυτοῦ σαρκός καί τοῦ ῥύπου ταύτης δωσωδίας πλησθήσομαι, τί μοι τό ὄφελος, εἰπέ μοι, ὁ λαμπραῖς αὐτῶν ἑορταῖς, καί συνετῶς, εἴ ἐστί σοι σύνεσις, κατά τόν Σοφόν, ἀποκρίθητι. Ὄντως οὐδέν, κἄν ἄγῃς σιωπήν, ὑπό τοῦ λόγου ἀγχόμενος. Εἰ γάρ σήμερον φωτισθήσομαι, αὔριον δέ σκοτισθήσομαι, ἤ σήμερον εὐφρανθήσομαι, τῇ λύπῃ δέ βληθήσομαι αὔριον, ἤ καί ταύτῃ μέν τῇ ἡμέρᾳ ὑγιείας ἀπολαύσαιμι, τῇ ἐπιούσῃ δέ βληθήσομαι νόσῳ, τί μοι τό κέρδος; Εἰπέ. Τίς δέ ἡ ἐκ τῶν εἰρημένων ἀπόλαυσις; «Οὐ ταύτας τάς ἑορτάς ἐξελεξάμην, λέγει Κύριος. Τίς γάρ, φησί, ταῦτα ἐκ τῶν χειρῶν ὑμῶν ἐξεζήτησεν;» Οὐχ οὕτως ἑορτάζειν ἡμᾶς Χριστός νενομοθέτηκεν. Ἀλλά (368) πῶς; Ἄκουε νουνεχῶς. Πρῶτον δέ τάς ἀντιθέσεις σοι τῶν ἀντιδιατιθεμένων τῷ λόγῳ προθήσω λεγόντων οὕτω «Τί δέ;» φησίν. «Οὐκ ἀνάψομεν κηρούς τε καί λύχνους; Οὐ μύρα προσενέγκωμεν καί θυμίαμα; Οὐ προσκαλεσόμεθα ᾄδοντα λαόν, οὐδέ γνωστούς καί φίλους καί ἄρχοντας συναθροίσομεν; Ταῦτα λέγεις; Οὕτω προστάσσεις;» φησίν. Οὐ τοῦτο λεγω, μή γένοιτο ἀλλά καί λίαν δαψιλῶς σοι ταῦτα ποιεῖν καί συμβουλεύω καί συναινῶ. Πλήν ἀλλά τόν τρόπον εἰδέναι σε βούλομαι καί ἤδη ὑποτιθῶ σοι καί αὐτό τό τῆς ἑορτῆς τῶν πιστῶν τό μυστήριον. Ποῖον δή τοῦτο; Ὅπερ αὐτά σοι δηλοῦσι τυπικῶς τά γινόμενα παρά σοῦ. Τό γάρ νοητόν σοι φῶς, αἱ λαμπάδες ὑποσημαίνουσαι δεικνύουσιν. Καθάπερ γάρ ὁ ναός, οὗτος ὁ περικαλλής οἶκος, ὑπό τῶν πολλῶν καταλάμπεται λαμπάδων, οὕτω καί ὁ οἶκος τῆς σῆς ψυχῆς, ὁ τοῦδε τοῦ ναοῦ τιμιώτερος, νοητῶς ὀφείλει φωτίζεσθαι καί καταλάμπεσθαι, καιομένων καί φαινόντων ἐν σοί τῶν πνευματικῶν πασῶν ἀρετῶν δηλονότι διά τοῦ θείου πυρός, ὡς μηδέ τόπον τινά ἐν αὐτῷ ἀπολειφθῆναι φωτός ἄμοιρον τούς δέ φωτοειδεῖς λογισμούς, τό πλῆθος ὑπογράφει σοι τῶν καιομένων λύχνων ὑπό τοῦ ὁρωμένου πυρός, ἵνα, καθώσπερ οὗτοι, λάμπῃ ὁ καθείς αὐτῶν καί μή λογισμός ἐναπολειφθῇ σκοτεινός ἐν τῇ οἰκίᾳ σου τῆς ψυχῆς, ἀλλά δι᾿ ὅλου ἅπαντες ἀεί τῷ πυρί τοῦ Πνεύματος καιόμενοι λάμπωσιν, ὡς ἄν μή διακόπτηταί σου ὁ τῆς διακρίσεως τῶν λογισμῶν στεφανοειδής ὁρμαθός. Τό δέ νοητόν σοι μύρον, τά ἐκχυνόμενα δεικνύει τῶν μύρων καί τά σύνθετα τῶν θυμιαμάτων, ἅ καί χρῆναί σε διδάσκουσι κεκτῆσθαι τοῦτο πολυτελῶς ἐν σεαυτῷ. Τό μέν γάρ ἔξωθεν ῥαντιζόμενον ἔσται τοῖς πνευματικοῖς εἰς εἰκόνα τῆς κατερχομένης δρόσου ἐπί τά ὄρη Σιών καί ὡς τό καταβαῖνον ἐπί τόν πώγωνα Ἀαρών καί ἐπί τήν ᾤαν τοῦ ἐνδύματος αὐτοῦ τό δέ βλύζον (369) ἔνδοθεν καί ὡς ὕδωρ καταψῦχον τό πνεῦμα ἔσται εἰς πηγήν νάουσαν ὕδατα ζωῆς αἰωνίου τῷ ὑπό θείου Πνεύματος ἐνεργουμένῳ, ἀναπτόμενόν τε καί εἰς καπνόν εὐωδίας ἀναπεμπόμενον ὅ καί φαίνει λαμπρῶς καί μυρίζει ὁμοῦ τάς αἰσθήσεις εὐωδίαν πνευματικήν, τοῦτο μέν ὡς φῶς ὄν καί τοῖς καθαροῖς τήν καρδίαν ὁρώμενον, τοῦτο δέ ὡς ξύλον ζωῆς καί ἀνασταυροῦν τά θελήματα τῆς σαρκός, τό εὐωδιάζον τά σύμπαντα καί μόνους τούς πιστούς ἀεί εὐφραῖνον εὐφροσύνην πνευματικήν. Ἀλλά γάρ οὐκ ἐν τοῖς εἰρημένοις μόνον ἵσταται ταῦτα, ἀλλ᾿ ἔχουσι ταῦτα καί ἑτέραν ἔμφασιν διδασκαλίας πνευματικῆς. Εἰ γάρ τά ἄψυχα οὕτω Θεός τῇ εὐωδίᾳ ἐκόσμησε καί ἐδόξασε, πολλῷ μᾶλλον σέ βουλόμενον κατακοσμήσει ταῖς ἰδέαις τῶν ἀρετῶν καί τῇ εὐωδίᾳ τοῦ Πνεύματος τοῦ Ἁγίου δοξάσει, ὅν καί κατ᾿ εἰκόνα ἑαυτοῦ ἔκτισε καί ὁμοίωσιν. Ταῦτα γάρ τά ὑπό τῶν χειρῶν τῶν ἀνθρωπίνων συντεθέντα μύρα καί τῇ εὐωδίᾳ τοῦ μύρου εὐωδιάζοντά σου τάς αἰσθήσεις τήν σήν πλάσιν ἀναζωγραφοῦσι καί οἷον σοφῶς ὑπεμφαίνουσι. Καθάπερ γάρ τά ὑπό διαφόρων εἰδῶν συντιθέμενα μύρα χεῖρες πλάττουσι μυρεψῶν καί ἕν ἐκ πολλῶν εἶδος ἀποτελοῦσιν, οὕτω καί σέ χεῖρες Θεοῦ ἔπλασαν, συντεθέντα σοφῶς καί συναρμολογηθέντα τοῖς νοητοῖς μέλεσι τοῦ μύρου τοῦ νοητοῦ, εἴτ᾿ οὖν τοῖς χαρίσμασι τοῦ ζωοποιοῦ καί παντουργοῦ Πνεύματος καί μυρίζειν σε χρή τήν