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aposus writes, that no one in Christ is bond or Deo, orOrook or Jew. For the creation in Christ Jesus is nem is equali , Dee of strife-not grasping-just.' For enu, and jealousy, and bitternem, stand without the divine choir. Thus also those skilled in tho mysteries sorbid to eat thoheari; V teaching that We ought not to gnaW and consume themul by idienem and by vexation, on account ot things whichhappen against one's Wishes. Wretched, accordin*y, Was thoman whom Homer also sus, mandering alone, ate his omheart.' But again, feeing the G pel supposes tWο Ways-the apostles, ino, similarly With ait the propheis - and weing they cali stat one narro and confined' Whita is circumscribed accord g to the commandments and prohibitions, and the opposite one, Which leads to perdition, broadand momy,' open in pleraures and Wrath, and say, Blessedis the man who Walheth not in the counset of the ungoesy, and standoth not in tho Way of sinners.' Hence also comesthe fabio os Prodicus of Ceus about Virtue and Vice. Andristagoras shrinlis not from prohibiting to walh on thopublic thoron fares, enjoining the necessi of not folio ingtho sentiments of the many, Whicli are crude and inconsistent. And Aristoeritus, in the firat book of his Positiona against mraeliodorus, mentions a letter to this effeci: Atineashing of the Scythians to the people of Byzantium: Do notimpala my revenum in caso my mares drinh your mater; Vfor tho Barbarian indieated symbolicatly that he would mahe war on them. Lihewise also the poet Euphorion introduces Nestor saying,
Wo have not yet mei tho Achaean ateo vi in Simois.
There oro also the Egyptians place Sphinxes besore stela temples, in signify that the doctrine respecting God is enlymatical and obscure; perhaps also that we ought both to love and seM the Divino ming: to lovo Him as gentie and benignis tho pious; to fear Him as inexorably just to the impious; for tho sphinx shows the imago os a Wild beast and of a man
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THE MYSTIC MEANING OF THE TABERNACLE AND ITA FURNITUM.
Iae mero tedicus to go over ali the Propheis and the LaW, specibing What is spolien in enigmas ; for almost the wholo Scriptum gives ita utierances in this Way. It may sussice, Ithin sor any one possessed os intelligeiace, for the proos of the potnt in hand, to select a feW examples.
Now concealment is evinced in the reserunce of the sevencircuire amund the templo, Whicli are made mention os among
the Hebrows; and the equipinent on the robe, indicating bytho various symbols, which had reserence to visibie objecis, the agreement whicli from heaven reaches doWn to earth. And tho covering and the veil mere variegatod With blue, and purple, and scarlet, and linen. And so it Was suggested that the nature of the elementa contained the revelation ofGod. For purple is from mater, linen froni the emth; blue, being dais, is like the air, as scarlet is like firo. In tho midst of the covering and Veii, Whero the psestswere allowed to enter, Was siluated the altar of incense, the symbol of the earth placed in the middie of this universe; and from it came the sumes of incense. And that placeintermediate between the inner veli, Where tho high priestulone, on prescribed dus, Was permitted to enter, and the externat court whicli surrounded it-sree to ali the HebreWs-Was, they say, the middiemost potnt of heaven and earth. But Othors say it Was the symbol of the intellectual morid, and that os senso. The covering, then, the barrier os popular unbelles, was stretched in front of the sive pillare, heepingbaeli those in the surrounding Space. SO very mysticatly the five loaves are brohen by the Saviour, and fili tho crowd os the listenera. For great is the cro dthat heep to the things os sense, as ii they Were the onlythings in existonce. Cast your ves round, and See,' says Plato, that nono of the uninitiated listen. Such are they
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ment of existence, actions and processes of generation, and the wholo of the unseon. For such are those Who heep by the sve senses. But the knowledge of God is a thing inacce sibis to tho ears and like organs of this hind of people. Hencetho Son is sald to be tho Father's face, being the roveater of the Fathees charactor to the five senses by clothing Ηimsolf
n te aposse says. Within the veli, then, is concealed thesacerdotia service; and it heeps those engaged in it far homthose Without. Main, there is the veli os the ontrance into tho hob os holies. Four pillars there are, the sim of the sacred tetrados the ancient couenanis. Further, the mystic name os four letters which was affixed to those alone to Whom the adytum Was accessible, is called Jave, whicli is interpreteri μ Who is and shali bo.' The name of God, too, among the Greeri contatas four letters. W tho Lord, having come alone into tho intellectualmorid, entera by His sufferings, introduced into tho knowledge of the laesiable, ascending above every name Which is οWn by sound. The lamp, too, Was placed to the fouth of the altar os incense; and by it were alioWn tho motions os the seven planeth that persorm thela revolutions in ards the Muth. For three branches rose on either fide of the lamp, and lictis on them; since also the sis, lihe the lamp, set in the micit os ali tho planeis, dispenses With a Lind of divino music tho light to those above and to those belo . e Miden lamp conveys another enigma as a symbol of Christ, not in respect os form alone, but in his casting lio at fundo times and divers manners, ' on those Who belleveon Him and hops, and who seo by means ot the ministry of tho FlasNborn. Αnd they say that the seven eyes of the Lord are the seven spirita resting on the rod that springs homine root of Jesse. 3
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Aud Atlas,y the unsuffering pote, may mean the fixed sphere, or beller perhaps, motionless eternity. But I thinh it bottorto regard the arh, so called from tho Hobrow word Thebotha, as signifying something else. It is interpreted, one instead ofone in ali places. Whether, then, it is the eighth region and the wοHd of thought, or God, all-embracing, and without shape, and invisibio, that is indicated, me may for the presentdeser saying. But it signifies tho repose whicli d elis Withthe adoring spirita, Whicii aro meant by the cherubim. For He who prohibited the mahing of a graven image, Would never Himself havo made an image in the likeness of holy things. Nor is thero at ali any composite thing, and creature endo ed mitti sensation, of tho sori in heaven. Butilio face is a symbol os tho rational soul, and the wings arothe losty ministers and energios of poWers right and lest; and tho voico is delightsome glory in ceaseless contempla-
' Tho Chaldaic ris Hebrem is nan, Sept. κιβωτός, Vulg.
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tion. Lot it suffico that the mystic interpretation has ad--nced so far. NoW tho hio prioses robo is tho symbol of the worid offense. The seven planeta are represented by the five stones and the two carbuncles, sor Saturn and the Μoon. The former is fouthera, and moist, and earthy, and heavy; thelalter aeriai, Whence she is called by somo Artemis, as it Aerotomos culting the atr); and the air is clouv. Andc operating as they did in the production of things horobelo those that is Divino Providenco are set over thoplaneta aro rightly represented as placed on the breast and shouidera; and by them Was the work of creation, the firstweoh. And the breast is tho seat of tho heari and foui. Disserentin the stones might be tho various phases of salvation; some Occupying the upper, some the loWer paris of the entire body saved. The three hundred and sisty belis, suspended from the robe, is the space of a year, tho acceptableyear Os the Lord,' prociatming and refounding the stupendous manifestation of the Saviour. Further, the broad gold mitro indicates the regat power of the Lord, since tho head of tho
IIoad os ali things, in much as it moves in the fame Way, and in a liho manner. Tho luminous emerald stones, therelare, in the ephod, signisy the sun and inoon, the helpers of nature. The shoulder, I tahe it, is the commencement of the hand.
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The t etve Mones, set in rows on the breast, describerar us the circle os the Zodiac, in the four changes of the year. Ιt Was othemiso requisite stat the laW and thopropheis should bo placed beneast tho Lota's head, beea sin both Testamenta mention is made of the righteous. Formere We in say that the aposses mere at once propheis andri teous, me aliould say well, since one and the self ameΗoly Spirit woas in all. And as the Lota is a vo the Whole morid, yea, a ve the world of thought, so the nameengraven in the plate has been regarded to signisy, above altriae and authori ; and it Was inscribed mitti reserencs both in the written commandments and the manifestation to sense. And it is tho namo of God that is expressed; since, as the Son sees the goodnem of the Father, God the Sariour moris,
boing called the fini principio os est things, Which mas imaged rili hom the invisibio God first, and beiore the ages, and whieli fashioned ali inings whicli came into Ming after itaeis. Nay more, the oracle' exhibita the prophecy Which by the es cries and preaches, and the judment that is in come ;sinco it is the samo Word Which prophesies, and judges, and discriminatos ali things. And they say that tho robe prophesiod the ministry in tho flesti, by Which He Was seen in closor relation to the Worid. So the high priest, pulting oss his consecratin robo sine
universe, and the creation in the universe, mero consecrated
by Him assenting that, What Was made, Was g d), Washes himself, and pura on the other tunic-a holymnholies one, so to speis hich is in accompany him into the adytum; exhibiting, as seems in me, the Levite and Gnostic, as thechios os oster primis those bathed in mater, and clothed in faith alone, and expecting their own individual abode), himself distinguishing the objects of tho intelloet hom tho thingsos sense, rising above oster priesis, hasting to the entranceto the worid os ideas, to Wash himself from tho things herebelo' not in Water, as formerly one Was cleansed on beingenrollod in the tribe of Lovi. But purified Hready by the gnostic Word in his whole heari, and thoroughb regulatia,
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THE MISCELLANIES 245 and having improved that modo os life received hom thopriest to the highest pitch, being quite sanctified both in Wordand lis' and having put on the bright arrv oi glory, and receivod the ineffabio inheritanos os that spiritual and persectman, which πε hath not men and ear hath not heata, andit liath not entored into tho heari A manand having come son and triend, he is noW replenished mitti insatiabio contemplation face to face. For there is nothing liks hearing the Word Himself, who by moans of the Scripture inspires fuller intelligenco. For so it is sald, And ho shali put offine linen robe, Which he had put on .hen he entored into thehob place; and shali lay it Mide there, and wash his bodyin mater in the holy place, and put on his robo.' But inone Way, as I thin the Loes puta in and puta on bydescending into the region os sense; and in another, he Whothrough Him has belloved puta oss and pura on, as the apostle intimared, the consecrated stole. Thence, aiter the image of the Lord, the worthiest Were chosen Dom the sacred tribesto bo high primis, and those elected to the hingly ostice andis prophecy Were anoinred.
WHENOE also the Egyptians did not enisust tho mysteries they possessed to ali and avndry, and did not divulge thoknowle o os divine things to the profano; but only to those destined to ascend the throne, and those of tho priesis that wero judged the worthiest, hom their nurture, culture, and birth. Similar, then, to the HebreW enigmas in respect incon alment, are those of the Egyptians also. of the Egyp
And they signisy hereby, that the sun, mahing a passagethrouo the delictous and moist air, generates time; Whichis symbolized by tho crocodilo in somo oster sacerdotal
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account. Further, at Diospolis in Egypt, on the templo callod Pylon, there Was figured a boy as the symbol os production, and an old man as that os decv. Α hawh, on thoother han was the symbol of God, as a fisti os hale; and, according to a disserent symbolism, the crocodilo os impudence. The whole symbol, then, When put together, appears to toach this: oh ye Who aro borii and die, God hates
materiai, and consecrate them, dedicating them in the templesto tho gods- this plainly indicating that God seos and hears ali things. Besides, tho lion is with them tho symbolos strength and pro ess, as the ox cloarly is of the earthitself, and husbandry and food, and tho horae os fortitude and confidence; While, on the other hanii, tho sphinx, os strongili combinod with intelligonce-as it had a body on- tiroly that os a lion, and the iace of a maia. Similarly tothose, to indicate intelligence, and memory, and poWer, andari, a man is sculptured in the temples. And in What is callod among them the Κοmasiae of the gods, they cariFabout goiden imagos-t o dον, one haWk, and one ibis ; and the four figures of the images thoy cali four letiora. Forthe dogs are symbols of the two hemispheres, Which, as it Were, go round and keep Watch ; the haWk, of tho inn, forit is fiery and destructive so they attributo pestilentialdisoases to the sun); tho ibis, of the mοon, lihening thostady paris to that whicli is dark in plumage, and the luminous to the light. And some will have it that by tho domare meant the tropics, which guard and watch tho sun's passage to the solith and north. The hawk signifies thoequinoctial line, whicli is high and parched with heat, as thoibis the ecliptic. For the ibis seems, above other animais, tohave furnished to the Egyptians the frat rudiments of thoinvention os number and me ure, as the oblique line did os
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BUT it was not only the most highly intellectual of tho Egyptians, but also such of other barbarians as prosecuted philosophy, that affected the symbolicat style. They say, thon, that Idanthuris hing of the Scythians, as Pherecydes of Syros relates, sent to Darius, on his passing the Ister in threat of War, a symbol, instead of a iciter, consisting of amouse, a frog, a bird, a javelin, a plough. And thero belaga doubi in reserence to them, as Was to be expected, omni pagas tho Chiliarch said that they Were to resign the hin'dom ; taking dwellings to be meant by the mouse, Watera bytho fron air by the bird, land by the plough, arans by the javolin. But Xiphodres interpreted the contrary; for hesaid, Is wo do not tahe our flight liue birds, or like mice get below the earth, or like frogs beneath the water, We shali notescape their arroWs; for Wo are not lords of the territo . It is inid that Anacharsis the Scythian, While asleep, held his secret paris Mith bis test hand, and his mouth with his right, to intimato that both ought to be mastered, butthat it was a greater thing to master the longuo than voluin
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every fori. Also Dionysius Thrax, tho grammarian, in hisb h, Respecting the Eaeposition of the Symbolieal Signife tion in circles, says expressty, Some signified actions notby Words Only, but also by symbols: by Words, as is the caseos what ars called the Delphic maxims, Nothing in excess,' Know thysel ' and the like ; and by symbolf, as the wheel that is turned in tho temples of the gods, derived hom tho yptians, and the branches that are oven to the w shippers. For the Thracian Orpheus says:
matever moris of branchea are a care in men On earis,
The branches either stand as the symbol os the fini λω, orthey aro that the multitude may kno that fruita spring andyoW universally, remaining a Very long time ; but stat thoduration os liso allotted to thomsolves is brief. And it is onthis account that they will have it that tho branches amoven ; and perhaps also that they may know, that as these, On the other hand, are burned, so also they themselves speedilyleave this lise, and will bocomo fuel for firo. Very usesul, then, is the mode of symbolic interpretationior many purposes; and it is helpsul to the right theolognand in piety, and to the display oi intelligence, and the pra tice os brevi , and the exhibition os wisdom. For thouse of symbolicat speech is characteristio of the wise man appositely remacts the grammarian Didymus, and the explanation os What is signified by it.' And indoed the most elementa instruction os children embraces the interpretationos the four elemenis; for it is said that the Phrygians callmater Bedu, as also Orpheus says: