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and of salvation,” so that through these, having ascended into the house which the Savior of all founded for ever and ever, we may praise the one who, after many advancements, led us up to it, so that each one may say faithfully and with knowledge: “Lord, I have loved the beauty of your house, and the place of the tabernacle of your glory.” For thus it is possible to say in the manner of a hymn: “I went about in his tabernacle and offered a sacrifice of jubilation.” 5.187 He who has obtained this blessed and holy way of life, even if he happens to be an Egyptian or from another nation, will be established as he was also before the fall, being made a Jerusalemite according to the inner man, out of the most full and perfect virtue. 5.188 And the sacred word says that it is a great sin not to go up to the appointed festival of the tabernacles. The spiritual feast of tabernacles having been variously explained in the preceding sayings, in every way every Egyptian and nation must also go up to it, as was said before. For he will truly become an Israelite in whom there is no guile, being a Jew in secret according to the inner man. 5.189 Zach. XIV, 20-21: In that day that which is upon the bridle of the horse shall be holy to the Lord Almighty, and the pots in the house of the Lord shall be as bowls before the face of the altar, and every pot in Jerusalem and in Judah shall be holy to the Lord Almighty. 5.190 In the interpreted day of the holy feast of tabernacles, to which it is fitting to go up and celebrate in order to worship the king, the Lord Almighty, that which is upon the bridle of the horse shall be called holy to the Lord Almighty. What is this but the restraining reason for unruly souls deprived of understanding and the rest of virtue, whose frenzy and unruliness the wise one forbids, commanding those who are driven by frenzy: “Be not as the horse and the mule, which have no understanding, whose jaws you must check with bit and bridle, of those who do not come near to you.” 5.191 For how is ‘the lustful horse neighing after his neighbor’s wife,’ driven by shameful passions, not brought upon the spiritual rider, so that, its intemperate rush having been checked by the horse-tamer, it may become gentle, so that it might be shown useful for war, so that it may be said of it proverbially: “The horse is prepared for the day of battle, but help is from the Lord.” 5.192 Along with this horse in a ...tic manner, the barren one, being allegorically a mule, is also tamed, their jaws being checked with bit and bridle by the best horseman, so that, yielding to the guidance of the bridle, they might carry the rider in an orderly way. 5.193 ... is consistent with the saying from the Psalm, as the blessed James wrote in his epistle, to restrain the unruly tongue running wild through much speaking, saying things it ought not. And his text has it thus: “We put the bit into the mouths of horses, and we turn their whole body about,” so that there may be a straight course and a steady gait. 5.194 How much more is it fitting to bridle the tongue, that is, the reason, so that it may not ... rushing fall into a pit, but may remain unharmed, so that its own bridle may be dedicated to the Lord Almighty. 5.195 The bridle of the horse having been sanctified, the pots in the house of the Lord in which the flesh of the sacrifices is boiled will be before the face of the altar like bowls in which libations are sacerdotally performed, so that the pot and the bowl have the same function according to different conceptions, and likewise the libation and the sacrifice. 5.196 For it is not as with perceptible things, that the libation is one thing and the sacrifice another ... the pot and the bowl, so also it is with intelligible things ... being the underlying subject, they differ in function and conception. For example, the Savior, being the true high priest and lamb and shepherd

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καὶ σωτηρίας», ἵνα διὰ ταύτας ἀναβάντες εἰς ὃν ἐθεμελ̣ίωσεν οἶκον ὁ πάν̣των Σωτὴρ εἰς τοὺς α̣ἰῶνας τῶν αἰώνων αἰνέσωμεν τὸν μετὰ τὰς πολλὰς προκοπὰς εἰς αὐτὸν ἀναγαγόντα, ὡς ἕκαστον εἰπεῖν πιστῶς καὶ ἐπιστημονικῶς· «Κύριε, η᾿̣γάπησα εὐπρέπειαν ο̣ἴκου σου καὶ τόπον σκηνώματος δόξης σου.» Οὕτω γὰρ δυνατὸν ὑμνῳδία̣ς τρόπῳ εἰπεῖν· «Ἐκύκλωσα ἐν τῇ σκηνῇ αὐτοῦ καὶ ἔθυσα θυσίαν ἀλαλαγμοῦ.» 5.187 Ὁ ταύτης μακαρίας ἁγίας τε ἀγωγῆς τυχών, κἂν Αἰγύπτιος καὶ ἀπ' ἄλλου ἔθνους τυγχάνῃ, πεπαύσεται ὡς καὶ πρότερον πρὸ τῆς πτ̣ώσεως, Ἱεροσολυμίτης κατὰ τὸν ἔσω ἄνθρωπον ἀποτελούμενος ἐκ πληρεστάτης καὶ τελείας ἀρετῆς. 5.188 Καὶ ἁμαρτίαν μεγάλην τυγχάνειν φησὶν ὁ ἱερὸς λόγος τὸ μὴ α᾿̣ν̣α̣βῆναι ἐπὶ τὴν ἀποδοθεῖσαν τῶν σκηνῶν πανήγυριν. Ἐν τοῖς φθάσασιν ῥητοῖς διαφόρως ἀποδοθείσης τῆς πνευματικῆς σκηνοπηγίας, κατὰ πάντας τοὺς τρόπους καὶ ἀναβατέον ἐπ' αὐτῆς πάντα Αἰγύπτιον καὶ ἔθνος, ὡς εἴρηται πρότερον. Γενήσεται γὰρ ἀληθῶς Ἰσραηλίτης δόλον οὐκ ἔχων, ἐν κρυπτῷ κατὰ τὸν ἔσω ἄνθρωπον Ἰουδαῖος ὤν. 5.189 Zach. XIV, 20-21: Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔσται τὸ ἐπὶ τὸν χαλινὸν τοῦ ἵππου ἅγιον τῷ Κυρίω παντοκράτορι, καὶ ἔσονται οἱ λέβητες οἱ ἐν τῷ οἴκῳ Κυρίου ὡς φιάλαι πρὸ προσώπου τοῦ θυσια̣στηρίου, καὶ ἔσται πᾶς λέβης ἐν Ἰερουσαλὴμ καὶ ἐν τῷ Ἰούδᾳ ἅγιον τῷ Κυρίῳ παντοκράτορι. 5.190 Ἐν τῇ ἡμέρᾳ τῇ ἡρμηνευμένῃ τῆς ἁγίας σκηνοπηγίας, εἰς ἣν ἀναβῆναι καὶ ἑορτάσαι προσήκει ἐπὶ τῷ προσκυνῆσαι τὸν β̣ασιλέα Κύριον παντοκράτορα, τὸ ἐπὶ τὸν χαλινὸν τοῦ ἵππου ἅγιον κληθήσεται τῷ Κυρίῳ παντοκράτορι. Τί δὲ τοῦτο τυγχάνει ἢ ὁ ἐπέχων λόγος τὰς ἀφηνιώσας ψυχ̣ὰς̣ συνέσεως καὶ τῆς λοιπῆς ἀρετῆς ἐστερημένας, ὧν τὸν οἶστρον καὶ ἀφη̣νιασμὸν ἀπαγορεύων προστάττει ὁ σοφὸς τοῖς οἰστρηλατουμένοις· «Μὴ γίνεσθε ὡς̣ ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστιν σύνεσις, ἐν χαλινῷ καὶ κημῷ τὰς σιαγόνας αὐτῶν ἄγξεις τῶν μὴ ἐγγιζόντων πρὸς σέ.» 5.191 Πῶς γὰρ οὐκ ἐπάγεται τῷ πνευματικῷ ἐπιβάτῃ «ὁ θηλυμανὴς ἵππ̣ο̣ς χρεμετίζων ἐπὶ τὴν γυναῖκα του῀̣ πλησίον» ὑπὸ αἰσχρῶν παθῶν οἰστρηλατούμενος, ἵν' ἐπισχ̣εθείσης τῆς ἀκολάστου φορᾶς ὑπὸ τοῦ πωλοδάμνου ἥμερος γίνηται ἵνα πρὸς πόλεμον χρήσιμος ἀποδειχθῇ, ὥστε̣ λεχθῆναι περὶ αὐτοῦ παροιμιωδῶς· «Ἵππος ἑτοιμάζετα̣ι̣ εἰς ἡμέραν πολέμου, παρὰ δὲ Κυρίου ἡ βοήθεια.» 5.192 Σὺν τούτῳ τῷ ἵππῳ ····τικῷ τρόπῳ, καὶ ὁ ἄγονος, ἡμίονος κατ' ἀλληγορίαν ὑπάρχων, πραΰνεται, χαλινῷ καὶ κημῷ τῶν σιαγόνων αὐτω῀̣ν ἀγχομε´̣νων πρὸς τὸν ἄριστον ἱππέα, ἵν' ὑπείκοντες τῇ ἀγωγῇ τοῦ χαλινοῦ τεταγμένως τὸν ἐπιβάτην φέρωσιν. 5.193 Τ̣ο`̣ ε̣σ̣······νει συμφέρεται τῷ ἀπὸ τοῦ Ψαλμοῦ ῥητῷ, ὡς̣ ἔγραψεν ὁ μα̣κάριος Ἰάκωβος ἐν τῇ κατ' αὐτὸν ἐπιστολῇ, τὸ ἐπε´̣χειν τὴν ἀκατάστατον γλῶτταν ἀφηνιῶσαν διὰ πολ̣υλ̣ογία̣ν ἃ μὴ χρὴ λέγουσαν. Ἔχει δὲ οὕτως αὐτοῦ ἡ λέξις· «Τῶν ἵππων εἰς τὰ στόματα βάλλομεν τὸν χαλινόν, καὶ ὅλον τὸ σῶμα αὐτῶν μετάγομεν», ἵν' εὐθυδρομία καὶ εὐσταθὲς βάδισμα γένηται. 5.194 Ποσῷ μᾶλλον προσήκει χ̣αλιναγ̣ωγῆσαι τὴν γλῶτταν, δηλαδὴ τὸν λόγ̣ον, ὅπως μὴ α····· ··· ἐπισπέρχων εἰς βάραθρον ἐμπέσῃ, ἀλλα`̣ ἀβλαβὴς διαμένῃ, ὡς τὸν ἑαυτῷ χαλινὸν ἀφιερωθῆναι Κυρίῳ παντοκράτορι. 5.195 Ἁγιασθέντος τοῦ χαλινοῦ τοῦ ἵππου̣, οἱ ἐν τῷ οἴκῳ τοῦ Κυρίου λέβητες ἐν οἷς ἕψεται τὰ κρέα τῶν θυσιῶν πρὸ προσώπου τοῦ θυσιαστηρίου ἔσονται οἷα φιάλαι ε᾿̣ν̣ αἷς σπονδαὶ ἱερατικῶς ἐπιτελοῦνται, ὡς τὴν αὐτὴν ἐνέργειαν κατ' ἄλλην καὶ ἄλλην ἐπίνοιαν λέβητα καὶ φιάλην ἔχειν, ὡσαύτως σπονδὴν καὶ θυσίαν. 5.196 Οὐ γὰρ ὥσ̣περ ἐπὶ τῶν αἰσθητῶν ἄλλη σπονδὴ καὶ ἄλλη θυσία κ··· τὸν λέβητα καὶ τὴν φιάλην, οὕτω καὶ ἐπὶ τῶν νοητῶν ἔχει ·······γο̣ρ···· ὑποκείμενον ὄντα ἐνεργείᾳ καὶ ἐπινοίᾳ διαφέρουσιν̣. Αὐτ̣ίκα γοῦν καὶ ὁ Σωτὴρ ἀληθινὸς ἀρχιερεὺς ὑπάρχων καὶ ἀμνὸς καὶ ποιμὴν