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47. He says that the word knows as sacrifices the slaughter of the passions and the offering of the natural powers; of which the ram is a type of reason; the bull bears the symbol of anger; the goat is a sign of desire.

48. The earthly meaning of Scripture, clearly, having mastery of the soul, casts out the natural reasons, destroying them by the misuse of the natural powers.

49. As soon as someone, he says, ceases to interpret Scripture according to the senses, with respect to the body, at the same time he also runs up to the spirit according to the intellect through the midst of nature, doing those things spiritually, for which the Jew, by performing them, has God being angered.

50. What is the hand of the Gibeonites, to which David hands over those from the seed of Saul.

51. He says the exposure to the sun is the manifestation, which the passions suffer, being triumphed over by the high thoughts of nature in high contemplation.

52. The teaching of the law according to the body, he says, having before its eyes the dead, bodily meanings of the law through repentance, (14Γ_434> sitting beside the word according to Christ, receives the heavenly illuminations of knowledge in the manner of rains.

53. With wheat, clearly. 54. With wine, clearly. 55. With oil, clearly. 56. He said that wheat is the support of the soul, as it is spiritual knowledge; and

wine, that which gladdens the heart, as it is productive of the loving union with God; and oil, he has said, fills the face with gladness, as being characteristic of the spiritual grace that brightens the mind in dispassion.

57. Amalek is gluttony; its king is the earthly mind; its herds of cattle and flocks are the materials that nourish the passions; and the vine, the rash movement of thought; and the olive tree, the smoothness of desire that inflames according to pleasure, which things he who sits by the bodily sense of the law transfers as if to a holy land, the habit of piety; for which he receives, as a wage, the divine turning away.

58. The people of the Jews were called foolish, as being godless; and senseless, as being evil-doers, which is impious and sinful.

59. The passion of gluttony, he says, is wont to kill the divine offspring of the virtues; but both the grace of faith and the obedience to the divine commandments kill it through the word of knowledge.

60. How is he a light. 61. How is the Lord a preparation before the face of all peoples. 62. How is the Lord also the glory of Israel. 63. According to another contemplation, who are the peoples, and what is the preparation of the people before their face.

64. What, again, are the nations, which the Word reveals when he comes.

65. How is the Word again called the glory of Israel. 66. As soon as someone, he says, kills the bodily mind in the letter of the law,

he receives the reigning word in the spirit. 67. He took David also for the Lord, and for the Gospel, and for the spiritual

law; and for knowledge, and for contemplation, and for the so-called practice, and for the new people; and according to many modes of contemplation, he applied it suitably to the places for the underlying need.

68. He who has the types but not the archetypes of the mysteries, and the questioning, but not the knowledge of the illuminations in the spirit, having received a loan, the

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47. Ὅτι θυσίας οἶδεν ὁ λόγος, φησί, τήν τῶν παθῶν σφαγήν, καί τήν τῶν φυσικῶν δυνάμεων προσαγωγήν· ὧν τοῦ μέν λόγου τύπος ἐστίν ὁ κριός· τοῦ δέ θυμοῦ φέρει σύμβολον, ὁ ταῦρος· τῆς δέ ἐπιθυμίας, ἡ αἴξ ὑπάρχει δήλωσις.

48. Ὁ χοϊκός δῆλον ὅτι νοῦς τῆς Γραφῆς, κρατῶν τῆς ψυχῆς, τούς φυσικούς ἀποβάλλεται λόγους, τῇ παραχρήσει τῶν κατά φύσιν δυνάμεων αὐτούς ἐξαφανίζων.

49. Ἅμα τις, φησί, παύσηται κατ᾿ αἴσθησιν πρός σῶμα τήν Γραφήν ἐκδεχόμενος, ἅμα καί πρός πνεῦμα κατά νοῦν διά μέσης ἀνατρέχει τῆς φύσεως, ἐκεῖνα πράττων πνευματικῶς, ἅπερ ὁ Ἰουδαῖος ἐπιτελῶν ἔχει τόν Θεόν ὀργιζόμενον.

50. Τίς ἐστιν χείρ τῶν Γαβαωνιτῶν, ᾗ παραδίδωσι ∆αβίδ τούς ἐκ σπέρματος Σαούλ.

51. Τόν ἐξηλιασμόν εἶναι λέγει, τήν φανέρωσιν, ἥν τά πάθη πάσχουσιν, ὑπό τῶν ὑψηλῶν τῆς φύσεως λογισμῶν κατά τήν ὑψηλήν θεωρίαν θριαμβευόμενα.

52. Ἡ πρός σῶμα τοῦ νόμου διδαχή, φησί, κατ᾿ ὀφθαλμούς ἔχουσα διά μετανοίας νεκρά τά σωματικά τοῦ νόμου νοήματα, (14Γ_434> τῷ κατά Χριστόν λόγῳ παρακαθημένη, δίκην ὑετῶν τούς οὐρανίους δέχεται τῆς γνώσεως φωτισμούς.

53. Σίτῳ δῆλον ὅτι. 54. Οἴνῳ δῆλον ὅτι. 55. Ἐλαίῳ δῆλον ὅτι. 56. Τόν σῖτον ἔφη ψυχῆς εἶναι στήριγμα, ὡς γνῶσιν ὄντα πνευματικήν· τόν

οἶνον δέ, καρδίας εὐφραντικόν, ὡς τῆς πρός Θεόν ἐρωτικῆς ἑνώσεως ποιητικόν· τό δέ ἔλαιον, προσώπου πληρωτικόν ἱλαρότητος εἴρηκεν, ὡς τῆς λαμπρυνούσης τόν νοῦν κατά τήν ἀπάθειαν πνευματικῆς χάριτος χαρακτηριστικόν.

57. Ὁ Ἀμαλήκ ἐστιν ἡ γαστριμαργία· ταύτης ἐστί βασιλεύς, τό φρόνημα τό χοϊκόν· τούτου βουκόλια ἐστι καί ποίμνια, αἱ θρεπτικαί τῶν παθῶν ὕλαι· ἄμπελος δέ, ἡ προπετής τοῦ λογισμοῦ κίνησις· ἐλαία δέ, ἡ καθ᾿ ἡδονήν ἐκπυρωτική τῆς ἐπιθυμίας λειότης, ἅπερ μεταφέρει ὡς εἰς γῆν ἁγίαν, τήν ἕξιν τῆς θεοσεβείας, ὁ τῷ σωματικῷ τοῦ νόμου παρακαθήμενος· ὑπέρ ὧν καθάπερ μισθόν δέχεται τήν θείαν ἀποστροφήν.

58. Μωρός ὡς ἄθεος ἐκλήθη ὁ τῶν Ἰουδαίων λαός· ἀσύνετος δέ, ὡς κακοπράττων, ὅπερ ἐστίν ἀσεβής καί ἁμαρτωλός.

59. Τό τῆς γαστριμαργίας πάθος, φησί, τά θεῖα τῶν ἀρετῶν ἀποκτένειν γεννήματα πέφυκε· αὐτό δέ, ἥ τε χάρις τῆς πίστεως, καί ἡ ὑπακοή τῶν θείων ἐντολῶν, διά τοῦ κατά τήν γνῶσιν ἀποκτένει λόγου.

60. Πῶς ἐστι φῶς. 61. Πῶς ἐστιν ἑτοιμασία κατά πρόσωπον πάντων τῶν λαῶν ὁ Κύριος. 62. Πῶς ἐστι καί δόξα τοῦ Ἰσραήλ ὁ Κύριος. 63. Κατ᾿ ἄλλην θεωρίαν, τίνες οἱ λαοί, καί τίς ἡ κατά πρόσωπον αὐτῶν

ἑτοιμασία τοῦ λαοῦ. 64. Τίνα πάλιν τά ἔθνη τυγχάνουσιν, ἅπερ ἀποκαλύπτει παραγινόμενος ὁ

Λόγος. (14Γ_436> 65. Πῶς δόξα λέγεται πάλιν τοῦ Ἰσραήλ ὁ Λόγος. 66. Ἅμα, φησίν, ἀποκτείνει τις τόν ἐν τῷ γράμματι τοῦ νόμου σωματικόν

νοῦν, βασιλεύοντα δέχεται τόν ἐν τῷ πνεύματι λόγον. 67. Τόν ∆αβίδ ἔλαβε καί εἰς τόν Κύριον, καί εἰς τό Εὐαγγέλιον, καί εἰς τόν

πνευματικόν νόμον· καί εἰς τήν γνῶσιν, καί εἰς τήν θεωρίαν, καί εἰς τήν λεγομένην πρᾶξιν, καί εἰς τόν νέον λαόν· καί κατά πολλούς θεωρίας τρόπους, προσφόρως τοῖς τόποις πρός τήν ὑποκειμένην ἥρμοσε χρείαν.

68. Ὁ τούς τύπους ἀλλά μή τά ἀρχέτυπα τῶν μυστηρίων ἔχων, καί τήν ἐρώτησιν, ἀλλά μή τήν γνῶσιν τῶν ἐν πνεύματι φωτισμῶν, εἰληφώς δάνειον, τό