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but only a fantasy deceiving the mind; and an empty form for things that are not, but not providing substance to the passion.

SCHOLIA 1. In how many ways Jonah is interpreted. 2. In how many ways Joppa is interpreted. 3. To how many things Jonah corresponds when considered spiritually. (729) 4. To what Joppa corresponds when understood spiritually. 5. According to another approach, a useful contemplation for each detail concerning the

Joppa. 6. Of a very turbulent storm. 7. He calls the head the primary discourse concerning the monad, as the beginning of all

virtue; and the clefts of the mountains, the thoughts of the spirits of wickedness, by which our mind was swallowed up through the transgression.

8. He calls the lowest earth, the state that in no way perceives divine knowledge, or that has any kind of movement of the virtuous life.

9. He calls the abyss the ignorance that lies upon the state of wickedness; upon which stand, as upon earth, the seas of wickedness.

10. He said the earth is the fixed state of wickedness; and the everlasting bars, the passionate attachments to material things which hold fast the worst state.

11. He calls light the true knowledge; and the life of mortals, the way of life fitting for rational beings, of which the one who has the evil state is deprived.

12. Here he took the sea to mean this world; into which the Lord came through the flesh.

13. He calls the Lord rest, as the release from the labors for virtue; and the healing of God, as the physician of the wound from death; and the grace of God, as redemption; and the suffering of God, as the one who takes upon himself our passions.

14. Fr. How our Lord and God is grace; see, Nilus, and be not shaken, by the: Full of grace and truth.

15. How Jonah indicates the prophetic grace. 16. That it consumes, he says, the attacking evil power, the of the

saints’ patience. 17. That the saints, suffering bodily, and willingly for the sake of truth

undergoing the death of the flesh, worked the life in the spirit according to faith for the gentiles.

18. That the subject of the exceeding divine power is the natural weakness of the saints; by which the Lord showed the proud devil to be inferior.

19. He says the king is the natural law; and the throne, the passionate state according to sense-perception; and the robe, the mantle of vainglory; and the sackcloth, the mourning according to repentance; and the ashes, humility.

20. He calls men, those concerned with reason; and cattle, those concerned with desire; and oxen, those concerned with anger; and sheep, those who stumble in the contemplation of visible things.

21. That Nineveh also signifies the soul of each person. (732) 22. Time and place are not without existence; without which nothing exists of the

created things.

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μόνη δέ φαντασία τόν νοῦν φενακίζουσα· καί σχῆμα τοῖς οὐκ οὖσι διάκενον, ἀλλ᾿ οὐχ ὑπόστασιν τῷ πάθει παρεχομένη.

ΣΧΟΛΙΑ α΄. Ποσαχῶς ἑρμηνεύεται Ἰωνᾶς. β΄. Ποσαχῶς ἑρμηνεύται Ἰόππη. γ΄. Πόσοις ἀναλογεῖ πνευματικῶς θεωρούμενος Ἰωνᾶς. (729) δ΄. Τίνος ἀναλογίαν ἔχει νοουμένη πνευματικῶς ἡ Ἰόππη. ε΄. Κατ᾿ ἄλλην ἐπιβολήν τοῖς καθ᾿ ἕκαστα πρόφορος θεωρία περί τῆς

Ἰόππης. στ΄. Πολυταράχου ζάλης. ζ΄. Κεφαλήν λέγει τόν πρῶτον περί μονάδος λόγον, ὡς ἀρχήν πάσης

ἀρετῆς· τάς δέ σχισμάς τῶν ὀρέων, τάς διανοίας τῶν πνευμάτων τῆς πονηρίας, ὑφ᾿ ὧν κατεπόθη διά τῆς παραβάσεως ὁ ἡμέτερος νοῦς.

η΄. Γῆν λέγει κατωτάτην, τήν μηδαμῶς γνώσεως αἰσθανομένην θείας, ἤ τῆς κατ᾿ ἀρετήν ζωῆς τήν οἱανοῦν κίνησιν ἔχουσαν, ἕξιν.

θ΄. Ἄβυσσον καλεῖ τήν ἄγνοιαν ἐπικειμένην τῇ ἕξει τῆςκακίας· ἐφ᾿ ᾗ βέβηκεν καθάπερ γῇ, τά τῆς κακίας πελάγη.

ι΄. Γῆν μέν τήν παγίαν τῆς κακίας ἕξιν εἶπεν· αἰωνίους δέ μοχλούς, τάς συγκρατούσας τήν χειρίστην ἕξιν ἐμπαθεῖς προσπαθείας τῶν ὑλικῶν.

ια΄. Φέγγος λέγει τήν ἀληθῆ γνῶσιν· ζωήν δέ βροτῶν, τήν πρέπουσαν λογικοῖς πολιτείαν, ἧς ὁ τήν κακήν ἕξιν ἔχων ἐστερῆται.

ιβ΄. Ἐνταῦθα τήν θάλασσαν, εἰς τόν κόσμον τοῦτον ἔλαβεν· εἰς ὅν διά σαρκός ὁ Κύριος γέγονεν.

ιγ΄. Ἀνάπαυσιν λέγει τόν Κύριον, ὡς τῶν ἐπ᾿ ἀρετῇ πόνων λυτήριον· ἴασιν δέ Θεοῦ, ὡς ἰατρόν τῆς ἐκ τοῦ θανάτου πληγῆς· Θεοῦ δέ χάριν, ὡς ἀπολύτρωσιν· καί Θεοῦ πόνον, ὡς τῶν ἡμῶν ἀναδοχέα παθῶν.

ιδ΄. Fr. Πῶς ἐστι χάρις ὁ Κύριος ἡμῶν καί Θεός· ἴδε, Νεῖλε, καί μή σαλεύου, τῷ· Πλήρης χάριτος καί ἀληθείας.

ιε΄. Πῶς δηλοῖ τήν προφητικήν χάριν Ἰωνᾶς. ιστ΄. Ὅτι δαπανᾷ, φησί, προσβάλλουσαν τήν πονηράν δύναμιν, ἡ τῶν

ἁγίων ὑπομονή. ιζ΄. Ὅτι σωματικῶς οἱ ἅγιοι πάσχοντες, καί τόν ὑπέρ ἀληθείας ἑκουσίως

ὑπερχόμενοι θάνατον τῆς σαρκός, τήν κατά πίστιν ἐν πνεύματι ζωήν ἐνήργουν τοῖς ἔθνεσι.

ιη΄. Ὅτι τῆς καθ᾿ ὑπερβολήν θείας δυνάμεώς ἐστιν ὑπόθεσις, ἡ κατά φύσιν τῶν ἁγίων ἀσθένεια· ἧς ἥττονα τόν ὑπερήφανον διάβολον ὁ Κύριος ἔδειξεν.

ιθ΄. Τόν βασιλέα φησίν εἶναι, τόν φυσικόν νόμον· τόν δέ θρόνον, τήν ἐμπαθῆ κατ᾿ αἴσθησιν ἕξιν· τήν δέ στολήν, τήν τῆς κενῆς δόξης περιβολήν· τόν δέ σάκκον, τό κατά τήν μετάνοιαν πένθος· τήν δέ σποδόν, τήν ταπεινοφροσύνην.

κ΄. Ἀνθρώπους λέγει, τούς περί τόν λόγον· κτήνη δέ, τούς περί τήν ἐπιθυμίαν· βόας δέ, τούς περί τόν θυμόν· πρόβατα δέ τούς περί τήν θεωρίαν τῶν ὀρατῶν πταίοντας.

κα΄. Ὅτι καί τήν ἑκάστου ψυχήν ἡ Νινευή σημαίνει. (732) κβ΄. Οὐκ ἄνευ εἰσί, χρόνος καί τόπος· ὧν χωρίς οὐδέν ἔστιν τῶν

γενητῶν.