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5.144 Similarly to the fall of the horses, the mules will also fall, so being called because of the barrenness of their soul. Concerning both these animals, the divine word says to men: "Do not be like horse and mule, which have no understanding." And just as those mad for women and promiscuous are called horses, so a virgin who has an incorruptible body, but is not holy in spirit, might be allegorically called a mule. Because of such barrenness, he who has been made a eunuch not for the sake of the kingdom of heaven, but for the sake of pleasing men, is also called a mule. 5.145 After the fall, the restored horses and mules, having risen again, will have riding upon them the one to whom the saints said: "Mount your horses and your riding is salvation." Likewise the mule also, having undergone the explained change, will have David, I mean the Savior, sitting and riding royally upon it. 5.146 In the manner described, the camels and the donkeys and all the other cattle in those camps, that is, the appropriate ones, will fall and will rise again. According to the fall of the horses and those mentioned next, camels, tropologically, are the men who supposedly meditate on the divine law, without distinguishing what is to be done and what is not to be done. 5.147 For on the one hand they chew the cud, "making fine" and smoothing "as dust" the food previously swallowed, raising words of meditation on the law, but on the other hand they do not divide the hoof nor have cloven hooves; they are unclean, not distinguishing what is to be done from what is not of such a kind. 5.148 Such are the Jews according to the flesh, not dividing the spirit from the letter, the truth from the shadow, nor indeed things virtuously accomplished from things wickedly done, whence... They are considered as "a sinful nation and a people full of sins," it not being sufficient for purity to meditate emptily, that is, in vain, according to what was said about them: "The peoples have meditated on vain things." For having gone outside the learning of the one who "begot and exalted them," they all heard as one: "A son who fails to keep his father's instruction will meditate on evil sayings." 5.149 While the Israelites according to the flesh are camels because of having in one way the mark of the clean, and in another way of the unclean, the idolaters, being unclean, are unbridled donkeys looking downward, braying on account of their senselessness and irrationality. And since these by their own fault came into this state, they are able to fall from it, so that having risen again, bearing the image, they may again enter into the often mentioned spiritual Jerusalem. 5.150 For when the donkey was tied with its colt in the village opposite, that is, opposite paradise where the man who transgressed the command of God was cast out, she was a beast of burden and had much senselessness and irrationality; but when Jesus mounted her so that, being borne as on an image, he might enter Jerusalem, she changes from a donkey into a rational form of the word, so that it might be said concerning the Savior that "he ties the donkey to the vine." 5.151 And this happened when he created the Greek and the Jew into one new man. For the people of the circumcision was a vine, concerning whom it was said to God: "You brought a vine out of Egypt, and you cast out nations and planted it," to which the vinedresser said: "But I planted you a fruitful vine, all true." 5.152 To such a one he bound the people from the nations, being senseless before the calling and a colt because of being recently called. 5.153 Consider if also according to another theory, being the true vine, he gathered to himself and bound the race of men, so that from ········· cre... a manner approaching the vine ... to become ... of this binding ...: "He who is joined to the Lord is one Spirit

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5.144 Παραπλησίως τῇ πτώσει τῶν ἵππων καὶ οἱ ἡμίονοι πεσοῦνται, διὰ στείρωσιν ψυχῆς οὕτω κ̣αλούμενοι. Περὶ ἀμφοτέρων τούτων τῶν ζῴων, τοῖς ἀνθρώποις ὁ θεῖός φησιν λόγος· «Μὴ γίνεσθε ὡς ἵππ̣ος καὶ ἡμίονος, οἷς οὐκ ἔστι σύνεσις.» Ὥσπερ δὲ ἵπποι καλοῦνται οἱ γ̣υναιμανεῖς καὶ πολύκοινοι, οὕτως ἡμίονος ῥηθείη ἂν ἀλληγορικῶς ἡ ἄφθορον ἔχουσα τὸ σῶμα παρθένος, μὴ μὴν ἁγία οὖσα τῷ πνεύματι. ∆ιὰ τὴν τοιαύτην στείρωσιν καὶ ὁ εὐνουχισθεὶς οὐ διὰ τὴν βασιλείαν τῶν οὐραν̣ῶν, ἀλλ' ἀρεσκείας τῆς πρὸς ἀνθρώπους ἕνεκα, ἡμίονος κέκλητ̣αι. 5.145 Μετὰ τὴν πτῶσιν, οἱ ἀποδοθέντες ἵπποι καὶ ἡμίονοι ἀναστάντες ὀχούμενον ἐπ' αὐτοὺς ἕξουσιν τὸν πρὸς ὃν εἶπον οἱ ἅγιοι· «Ἐπίβηθι ἐπὶ τοὺς ἵππους σου καὶ ἡ ἱππασία σ̣ου σωτηρία.» Ὡσαύτως καὶ ὁ ἡμίονος τὴν ἑρμηνευθεῖσαν μεταβολὴν σχὼν ἕξει τὸν ∆αυίδ, τὸν Σωτῆρά φημι, ἐφεζόμενον καὶ ὀχούμενον βασιλικῶς. 5.146 Τῷ ἀποδοθέντι τρόπ̣ῳ ἐκπεσοῦνται καὶ ἀναστήσονται οἱ κάμ̣ηλοι καὶ οἱ ὄνοι καὶ πάντα τὰ ἄλλα κτήνη τυγχάνοντα ἐν ταῖς̣ π̣αρεμβολαῖς ἐκείναις, ταῖς καταλλήλοις δηλονότι. Κατὰ τὴν πτῶσιν τῶν ἵππων καὶ τῶν ἐφεξῆς λεγομένων, κάμηλοι τυγχάνουσιν κατὰ τροπολογίαν οἱ ἄνθρωποι οἱ μελετῶντες δῆθεν τὸν θεῖον νόμον, ἄνευ τοῦ δ̣ιαστε´̣λ̣λειν τὸ πρακτέον καὶ μὴ πρακτέον. 5.147 Ἠμὲν γὰρ ἀνάγουσιν μηρυκισμὸν «λεπτύνοντες» καὶ λεαίνοντες «ὡς χνοῦν» τὴν προκαταβεβλημένην τροφὴν μελετητικοὺς τοῦ νόμου αἴροντες λόγους, ἠδὲ οὐ διχηλοῦσιν ὁπλὴν οὐδὲ ὀνυχίζουσιν ὀνυχιστῆρα, ἀκάθαρτοι τυγχάνουσιν, οὐ διαστέλλοντες τὸ πρακτέον ἀπὸ τοῦ μὴ τοιούτου. 5.148 Τοιοῦτοι τυγχάνουσιν οἱ κατὰ σάρκα Ἰουδαῖοι, οὐ διαιροῦντες ἀπὸ τοῦ γράμματος τὸ πνεῦμα, ἀπὸ τῆς σκιᾶς τὴν ἀλ̣ήθειαν, ἀλλ' οὐδ' ἀπὸ τῶν ἐναρέτω̣ς τελουμένων καὶ κατὰ κακίαν ἐνεργούμενα, ὅθεν το´̣· Νομίζονται ὡς «ἁμαρ̣τωλὸν ἔθνος καὶ λαὸς πλήρης ἁμαρτιῶν», οὐκ αὐτάρκως ὄντος πρὸς καθαρότητα τοῦ κενῶς, τοῦτ' ἔστιν ματαίως μελετᾶν, κατὰ τὸ περὶ αὐτῶν εἰρημένον· «Λαοὶ ἐμελέτησαν κενά.» Ἔξω γὰρ γενάμενο̣ι τῆς μαθήσε̣ως τοῦ «γ̣εννήσαντος αὐτοὺς καὶ ὑψώσαντος», ἤκουσαν πάντες ὡς εἷς· «Υἱὸς ἀπολειπόμενος φυλάξαι παιδείαν πατρὸς μελετήσει ῥήσεις κακάς.» 5.149 Τῶν κατὰ σάρκα Ἰσραηλιτῶν καμήλων τυγχανόντων δι̣α`̣ τ̣ο`̣ πῂ μὲν ἔχει̣ν̣ τὸ τεκμήριον τῶν καθαρῶν, πῂ δὲ τῶν ἀκαθάρτων, οἱ εἰδωλολάτραι ὄντες ἀκάθαρτοι ὄνο̣ι εἰσὶν ἀχαλίνωτοι καὶ κάτω νενευκότες, ὀγκητικοὶ ὄντες διὰ τὸ ἀνόητον καὶ ἄλογον. Καὶ ἐπεὶ οὗτοι παρ' ἑαυτοὺς εἰς ταύτην ἦλθον τὴν κατάστασιν, δυνατῶς ἔχουσιν πεσεῖν α᾿̣π' αὐτῆς, ἵνα ἀναστάντες ἀγαλματοφοροῦντες πάλιν εἰσέλθωσιν εἰς τὴν ἀποδοθεῖσαν πολλάκις πνευματικὴν Ἰερουσαλήμ. 5.150 Ὅτε μὲν γὰρ δεδεμένη ἦν ἡ ὄνος τῷ μετ' αὐτῆς πώλῳ εἰς τὴν κατέναντι κώμην, δηλαδὴ εἰς τὸ κ̣αταντικρὺ τοῦ παραδείσου ὅπου ἐκβέβλη̣ται ὁ παραβὰς τὴν Θεοῦ ἐντολὴν ἄνθρωπος, ἀχθοφόρος ἦν καὶ πολλὴν ἄνοιαν καὶ ἀλογίαν ἔχουσα, ὅτε δὲ ἐπέβη αὐτῇ ὁ Ἰησοῦς ἵν' ἀγαλματοφορούμενος εἰς τὴν Ἰερουσαλὴμ εἰσέλθῃ, μεταβαίνει ἐξ ὄνου εἰς λογικὸν σχῆμα τοῦ λόγου ὡς λεχθῆναι περι`̣ τοῦ Σωτῆρος ὅτι «δεσμεύει πρὸς ἄμπελ̣ον τὴν ὄνον». 5.151 Γέγονε δὲ τοῦτο ὅτ' ἔκτισεν τὸν Ἕλληνα καὶ Ἰουδαῖον εἰς ἔνα καινὸν ἄνθρωπον. Ἄμπελος μὲν γ̣α`̣ρ̣ ἦν ὁ ἐκ περιτομῆς λαός, περὶ οὗ εἴρηται πρὸς τὸν Θεόν· «Ἄμ̣πελον̣ ἐξ Αἰγύπτου μετήρας, καὶ ἐξέβαλας ἔθνη καὶ κατεφύτευσας αὐτήν», πρὸς ἣν ὁ φυτουργὸς εἶπεν· «Ἐγὼ δὲ ἐφύτευσά σε ἄμπελον καρποφόρον πᾶσαν ἀληθινήν̣.» 5.152 Πρὸς το̣ιαύτην ἔδησεν τὸν ἀπὸ τῶν ἐθνῶν λαόν, ἀνόητον ὄντα πρὸ τῆς κλήσεως καὶ πῶλον διὰ τὸ ἄρτι κεκλῆσθαι. 5.153 Ἐπίστησον εἰ καὶ κατὰ θεωρίαν ἄλλην πρὸς ἑαυτὸν ἄμπελον ὄντα ἀληθινὴν συνήγαγεν καὶ ἔδησεν τὸ τῶν ἀνθρώπων γένος, ἵν' ἀπο ········· κτι̣····η τρόπον τῇ ἀμπέλῳ πλησιᾶσαν ω········· ······νεσθαι τῆς δεσμεύσεως ταύτης μ········ς̣· «Ὁ κολλώμενος τῷ Κυρίῳ ἓν Πνεῦμά