James the Monk (Coccinobaphes)

to illustrate, which we have provided after him among the works of Geometres; from which perhaps one ought to conclude that Geometres did not write expressly on Luke, but that Nicetas drew from this homily what Mai published under the name of Geometres. We discover that unpublished fragments of Metaphrastes on Luke also exist among his published writings. The principal fragment, which treats of the homeland and deeds of St. Luke, is read among the Lives of the saints which Metaphrastes collected (above, vol. CXIV-CXVI), under the day of October 18. The Preface of Nicetas, to the Chain on the Psalms collected by himself and not yet published in print, exists in the *Nova Bibliotheca Patrum* of Cardinal Angelo Mai at the beginning of the Commentaries of St. Cyril of Alexandria on the Psalms, among our volumes of the Works of St. Cyril, vol. II, Patrologia LXIX, col. 697.

COMMENTARY OF NICETAS SERRONIUS ON THE ORATIONS OF ST. GREGORY NAZIANZEN

RESPONSES OF NICETAS, METROPOLITAN OF HERACLEA, TO BISHOP CONSTANTINE

NOTE.—The epithets of gods and goddesses, which Creutzer (*Meletemata e disciplina antiquitatis*, Leipzig 1827, 8º, p. 14-41) restored to Nicetas Serronius, and brought to light from manuscript codices with notes; and the grammatical poems of Nicetas which Boissonade first published in *Anecdota Graeca*, vol. III, p. 323-327, we do not reprint here, inasmuch as they are of a profane subject. EDIT.

DURING THE 11TH CENTURY

JACOBUS MONACHUS OF THE COCCINOBAPHI MONASTERY: ENCOMIUM ORATIONS ON THE HOLY VIRGIN MOTHER OF GOD

ORATION I

I. Today the earth is illustrated by the raying forth of grace, [it is]

^A it shines more brightly than the heavens with spiritual brilliancy; it is adorned more than the celestial heaven. For it receives the heaven that is born on high, truly the heaven that is beyond light and more spacious, not the one that undergoes the setting of the sun, but the one that has brought forth for the world the Sun of Justice that knows no setting; the one adorned not with visible stars, but with mental torches. For this is what we celebrate today, this is what has set forth this most splendid feast, this is what has gathered this present dance; this is what has stirred up the word, calling all into its own participation, and gladdens the multitude with the flashing forth of graces. Not receiving the intensity of the light from any participation, but by the distribution of its own [light] it unfolds it to those who gather and demonstrates its brightness, stretching out along with the manifestation of the radiance. And just as this sun which is visible to us has within itself, even when it is hidden from our eyes, the most brilliant light; yet rising and appearing from the steep mountain peaks, it spreads its rays over the most beautiful things of creation, and by their shining around them, it extends the greatness of the wonder: so also this feast today, being over-brightened by the intellectual light of grace, possesses in itself indeed the never-fading brilliance, ^B yet it extends this further, in proportion to the gathering of those who run together and are illuminated. Since, therefore, it shines with these mystical rays of the Spirit, and all who gather together in it are illuminated, it would be better than everything desirable to run to it eagerly and be illuminated in the mind, and to be surrounded by the light that is not covered by a cloud of corruptible things. For such is the brightness that spreads itself out in the present joy; and in this way it sends forth an even more lasting, or rather, a more transcendent radiance to those who appear.

^B For today, when the expansion of the spiritual cloud is proclaimed, the rays of the light that never sets rise up for the world, and the darkness that dominated in atheism begins to diminish and be driven away. Today, when the construction of the divine tabernacle is announced, the foundations of piety are laid, while the fortresses of impiety are shaken from their very roots. Today, when the royal purple is being woven, the arrival of the King of all is announced. ^D For the earnest-money is already proposed, and the unwed bride receives it.

^A And the palace has been both brought forth and prepared today. Therefore, the present brightness leads the way for the joy of the ineffable dispensation; and for this reason, we who celebrate beforehand this pre-feast—the cause of the end-result—must, while bright in outward appearance, be yet brighter in the adornment of our souls. We must deck this present festival with praises, leaping more joyfully, rejoicing more spiritually than bodily, and striving to emulate the exultation of the intellectual and divine orders, as we urge all of creation to rise up for these events.

III. ^B But the angelic choral assembly anticipates the word that summons us, and today they celebrate the end-result through which they beheld the mystery; the heavens also anticipate, and they honor the height of this new and most sublime firmament; the luminaries run ahead, and they are enlightened more brightly by the rays of the spiritual sun's cloud; the earth arrives unbidden, and glories and rises up along with its own sprout; nature, leaping at the new wellsprings of waters, honors the one who brings about its sanctification.

IV. ^C Since all things have today offered their own signs of exultation with such confidence, I, with better right, shall call upon the most noble creature, crying out with a resonant voice: "Come, every age and every rank, as much of this worldly order as that which is above it; priests and kings, and you who demonstrate the life and citizenship of heaven while yet in the lower realm, rulers and subjects, elders and youths, virgins, mothers, and the barren, and you who are as infants in your innocence: let us receive and celebrate this saving day with more divine joy." ^D For on this day, the one fitting for all was brought forth from a barren womb—the Theotokos Mary, whom all generations should bless as is our duty.

^A A glorification; on this day from barren wombs sprouted the ornament of the priests, the royal power, the perfection of those who exercise themselves in virtue, the unshakeable order of those who rule and those who are ruled, the understanding of children, the adornment of virgins, the crown of mothers, the fertility of the unfruitful, the solution to sterility—from the sterile blossomed the abundance of good things; the most just fruit from the just abounded.

But what display of praises could be seen? What wondrous honor among the most wondrous could be discovered? Consider, I beseech you, the election of all the just and the prophets, the intimacy with God who chose them, and you will see the incomparable superiority of Joachim and Anna; you will see their dignity, honored and glorified beyond all measure. Look, I say, how their circumstances exceed all comparison; since from their blood, because they surpassed others in virtues or royal eminence, He Himself (the Lord) was clothed in the royal purple of our nature.

^B V. But it would be useful for the present celebration, and for the illumination of their prerogatives, to set forth a few things from the history which takes its beginning from them; for thus the truth of what is said will shine forth more clearly for us. And it is, so to speak from their very beginning, as follows: "In the histories of the twelve tribes of Israel," it says, "there was a certain Joachim who was very rich." What then does "in the histories" signify? In the genealogies, namely, of the twelve tribes of Israel: and by this it strives indeed to intimate that he derived his royal lineage from his ancestors, unmixed, and that he was noble through both ancestral and personal observance of the laws, and therefore stood out as a certain distinguished and preeminent man among the tribes of Israel. ^C Then, having set forth his wealth as a certain argument for his excellence, the writer also proclaims his singular eminence in justice above all his fellow tribesmen. For, he says, he offered his gifts to the Lord in duplicate. For the offering of double gifts diminished the present and fleeting goods, but it prepared, that they might be accumulated as treasures remaining forever. But, as is manifest, he did not permit fleeting riches to be gathered, storing up only those that were sufficient for daily use. This, indeed, the narrative also demonstrates; for he offered his gifts to the Lord in duplicate, saying within himself: "Let that which is from my substance in abundance be for all the people; and let that which is for the payment of my debt be to the Lord my God."

^A See how far it extends beyond legal justice! Observe the evangelical manner of life, proper to the apostles, which had been prefigured, or rather, I should say, surpassed, in these just persons. "Let the abundance of my wealth be for all the people," he says; "let nothing surplus to what is necessary remain; let what is beyond need be set before all the people; let the fruits of my prosperity be common to all." Oh, most just counsel and judgment! Oh, riches stored in no-thieftreasure-houses! Thus, from the very beginning, their virtue stood supreme. For he did not look to others, nor did he base these actions on any examples set before him, but by his own self he discovered the good and fulfilled it. And he is not led to such an achievement by ancient precepts and legislation; rather, he himself initiates the performance of noble deeds, becoming a legislator of practice for those who would follow him. See how remarkably these men are preferred before all other just men! And I say "remarkably," not by the gift of the mystery (for grace exceeds every reward of works), but by a comparison with the institutions of their own contemporaries.

VI. But it is pleasing to go on with the rest of the history. For it relates that when he had approached ^B in the customary way to offer his gifts on a certain significant feast day, he was met with the most bitter reproaches from one of his own tribe because of his childlessness. "For it is not lawful for you," he said, "to offer your gifts, since you have not raised up seed in Israel."

Some copies, however, contain: "It is not lawful for you to offer first." It is likely, then, that he, being a just man and conspicuous for his twofold nobility, was accustomed to be given the first place in all things, and even in the offering of gifts. But this was intolerable to the envious, even though they had nothing in his life that they could criticize; for he was known to be not only free from any fault, but also, because of the excellence of his virtue, beyond the reach of any accusation. Therefore, in order to contend against him, they argue that he was not acting according to the prescriptions of the Law, and they object to his being childless. But that these just ones had remained unfruitful up to that time, and then were stirred to obtain offspring through prayer, was of divine providence. For the one fact manifested their confidence in God, when for those who petitioned, the effect of their petition was not delayed; while the other showed the mystery of grace being worked out at a defined ^D time.

VII. Being thus insulted, or rather repulsed, the just man is seized with most grievous sorrow—not because he had been attacked with curses or had suffered a loss of reputation, but because he feared lest some neglect of the divine commandments had brought this rejection upon him before God, and that it was being made manifest through men. To such a degree...

did he consider all things that concerned him as belonging to divine providence! For this reason he did not contend, nor did he quarrel, nor did he object; but he accepted the rebuke through insult, and fled to God, the examiner of hidden things. And he chose the wilderness as a place most suitable for carrying on a conversation with God, not showing himself even to his wife, who was of one mind with him, nor sharing his counsel with her, nor committing the care of his external affairs to those in his household. Who, even in our own times, would have shown such firm hope in God and such contempt for temporal things? Much less in that age, when it seemed arduous to practice even moderate and prescribed virtues. ^B

VIII. And let the things concerning the patriarch Abraham be passed over in silence for now. For in terms of time, as well as the eminence of his virtue, he will perhaps seem to some to have surpassed not only the men of old, but this man as well. Although if one were willing to compare the deeds which we are now setting forth with those, he would find that the present ones in no way fall short of them. For to him, both the migration and the land in which he was to dwell were announced in advance; furthermore, by Him who cannot lie, both the cessation of his childlessness and the ending of Sarah’s barrenness were predicted. And because he already held these matters as if attained on account of the promise, he nourished his hope in the meantime and confirmed his mind to secure a happy outcome through his prayers. For what could seem more effective for lifting up the soul than the promise of God?

^C But this man, having received no promise as yet, believed that even things impossible could be brought to pass by the Almighty, and that nature could be changed; he fixed his firm hope upon His hidden providence, and therefore, withdrawing himself from domestic cares, he persevered in persisting with prayers to God.

He, indeed, that he might not doubt concerning the future possession of the land and the wondrous increase of his posterity, required some sign; he also inquired by what manner those things that were being promised would be fulfilled. But this man, believing with certainty that such an outcome as one’s confidence in prayer warrants is what will follow, was therefore taught by an angel about the receiving of his offspring, ^D and yet he did not inquire of the angel by what means this would come to pass. For he regarded the message as being the same as the fulfillment of the promise.

But furthermore, it would not be out of place to bring into the middle and contemplate that marvelous sacrifice: how indeed that man acted upon a command, while this man sacrificed of his own free will; and that man, in truth, offered his only-begotten, while this one did so by the reason of the promise. And whereas that man, having been commanded, accepts back the victim, this man in truth...

having consecrated ^A it, offered it as a whole burnt offering, and having given it back, presented it: and finally, the former offered a patriarch of tribes and of just men; but the latter offered the Mother of God, the most worthy Queen of patriarchs. ^B Truly, such a deed as this exceeds not only this, but any comparison whatever. Do you see, therefore, how greatly the prerogatives of this just man superabound? Consider, moreover, his life spent in solitude, and that abstinence of his, exceeding the powers of nature (which it is more fitting to call an angelic way of life); how strange it was, how unusual, whether you compare his deeds or his words! For history relates that he spent forty days and as many nights constantly without food, nourished only by prayers and hope in God. For he fasted forty days and nights, saying: "I will not descend either for food or for drink."

IX. Such were the deeds of that just man. But those things which Anna accomplished—being joined to him not less by conformity of character than by the bond of marriage—how great and wonderful they are, and how they not only do not fall short of the grace of her spouse, but even advance further! For she had to undergo a double struggle of patience. For both the absence of her husband and the ignorance of the place to which he had withdrawn, as well as the taunts inflicted because of her childlessness, pressed upon her from every side. Contending against these with the aid of hope and faith, she emerged superior. Furthermore, these reproaches because of her sterility were brought against her from two directions: first, indeed, by her fellow-tribesmen, and then also by her own handmaid, which indeed caused a most grievous insult; for reproaches ^C sent by strangers are not wont to affect one in the same way as those which come from domestics, especially if these should be offered by someone of those set under one's hand.

How, then, did that most noble woman conduct herself? Nothing of these things breaks her long-suffering; but casting off the ornaments importunately offered to her (14), and at the same time laying aside her mourning garment, and putting on a pure, nuptial, spiritual robe, adorned with this twofold garment, she persisted in prayers and supplications before Him who is most pure. Nor did she, seeking the interior of the temple, pour out her prayers to the Lord of all, but choosing a quiet place, remote from all noise, in the garden, there covertly, as in an unsearchable inner chamber, she brought forth her prayer, in which she strove to persevere for a long time, groaning from her heart, and, needing more, she practiced it over time. ^D (Gal. iv, 22): "For it is written that Abraham had two sons: one by a bondwoman and one by a freewoman. But he who was of the bondwoman was born according to the flesh; but he who was of the freewoman, through the promise." Joachim, however, had obtained no offspring in reality, except for the Holy Mother of God, Mary.

Nevertheless, no one has suspected that she had taken no food. Furthermore, since the scriptural writer of that history is considered a Jew by race and contemporary with the apostles, someone will more rightly judge that his words are to be referred to a certain common manner of speaking, by which he intended to affirm nothing else than what we understand in the cited words of Luke: that her handmaid had offered her mistress certain vain ornaments; which, when Anna refused, she, stirred by anger, broke out into insults, and among other things reproached the barrenness of her mistress.

^A But why did she not select a chamber in her own home, remote from the bustle, in which she might offer her secrets and her prayers with groans to God? Because by this method she would not have fully satisfied her desire; for she revolved in her mind many things that needed to be poured out through prayer, and it was not permitted her to open these purely to God because of the domestic noise and the annoyances of kinsmen arriving. For this reason, she did not betake herself to the temple, either, to offer there the words of supplication to the Lord, although that place had been designated for all her fellow-tribesmen for prayer. But not even this offered her the opportune quiet she sought, since there were many things in it by which she feared she might be hindered. For, as she reckoned with herself, if the Jews, who brought offerings at the same time, had—after having previously seen her and her husband bringing gifts to God and performing kindnesses for the whole people—conceived envy and assailed them with insults and cast them out of the temple: what taunts would they not have leveled against her now, had they seen her alone and in untimely hours constantly persisting in long prayer? ^B Nothing, in truth, would have restrained the Jewish madness from accusing her, if found in such a state, of either insanity or drunkenness. For thus, in times past, that blessed woman, namesake of this one—Anna, I say—was severely harassed by the insults of those who seemed more modest than the rest, inasmuch as they exercised the priesthood, as they termed her supplication to God, the highest disgrace, an intoxication. She, indeed, with ardent affection and a sober mind, poured forth those fervent vows; but they took her sobriety for drunkenness, and her divine speech for empty babbling. But this new and most prudent of all, Anna, fearing lest she be compelled to endure anything of this kind while ^C pouring forth her lengthy prayer, abstains from the temple just as she did from the walls of her own house, and, that she might find quiet, selects the most solitary place in her garden, in which she wisely foresaw that she would have the facility to pray without impediment. Perhaps, too, not only for this reason, but also because of the truth now clearly perceived by her regarding what was to befall her, she prefigures it by her very actions. Now, therefore, Anna, thanks to her namesake, through that supplication offered to God in this manner and through that reasonable ^D sacrifice, shows in advance that the time had now begun when men would no longer imagine that the divine ears were encompassed by the ambit of any place, but that prayers were to be poured forth before God, who is everywhere present and fills all things, and that requests were not to be defrauded of their result. This, in truth, the just Joachim also prefigured, while he abstained from the temple and offered that acceptable and admirable prayer upon the mountain; by this making it plain that, as the new grace arrived, the temple would be left desolate of typical shadows, but that the rays of that very light would be spread to all, whosoever they might be.

3. But what was the prayer that Anna offered in the garden of her...

^A steps? For it is good to set these things forth in discourse and to contemplate their novelty. For from a contrite heart a strange and wonderful voice was heard echoing; for the righteous one, having begun to offer her supplication in an orderly manner, introduces into the discourse, in the order of lamentation, that blessed humility. Wherefore, not comparing herself to those of the same race and of the same tribe, she says that she is deprived of their blessing and grace through unworthiness; but she also signifies that she is utterly alienated from the very brute animals and from inanimate creation in regard to the similarity of that blessing. For this reason, in her solitary prayer, she introduces a mention of birds and quadrupeds, of wild beasts and of the earth, and of the things that grow upon the earth, and of waters and of the creatures that generate in them, in order that she might demonstrate her own insignificance; for towards these, both by nature and by word, the most compassionate providence of the Creator is accustomed to incline in its care. For this reason, the wise one says: "I am more worthless than all born things; for these, by your command, O Master, both enjoy your blessing and grace." But I, as one unworthy, deprived of this splendor of the race, become a stranger to the procreation of the manifold animals; and yet even they have shared in the same glory. The earth is prolific, perpetually pouring forth abundance according to your command; the meadows bring forth fruit, and the fair blossoms of plants put forth flowers, and they yield fruit seasonable and most sweet, and through the pleasing affection of those who enjoy them, they render a tribute of glory to you; and I am deprived of the grace of these, since I consider myself not worthy to be numbered even with these works of your goodness. ^C

XI. Such were the words of Anna, that she might move to pity God, who alone is most merciful. But He anticipates her words; and before the offered supplication is completed, a message of the success of the things that were sought, favorable beyond all hope, is brought to the one asking. For "Behold," it is said, "while she was speaking," angels appearing foretold the birth beyond hope. To Anna, I mean, and to the righteous Joachim on the mountain, angels brought tidings of the conception of her who would surpass the angels themselves in dignity: angels announced the conception to her who was laboring under barrenness. ^D For, he says, "while she was speaking, an angel of the Lord came, saying to her: God has heard your prayer, and you shall conceive and bear; and your seed shall be spoken of in all the world." He heard, who, before the words of the prayer were conceived in the mind, knew these things and weighed them ineffably. He heard the prayer, who prompted the prayer and disposed it to obtain its effect. He heard the contrite heart, He who for this same reason made his abode in that heart. He heard your prayers, He who through the voices of the prophets had already foretold the outcome of these same prayers.

XII. Oration on the Conception of the Most Holy Mother of God

^A For, He says, your seed will be spoken of throughout the whole world. It will be spoken of to the world, that much-fabled boast of hers, her uniquely renowned fruit-bearing, that most famous adornment of creatures. The mouth of human nature, that eloquent reasoner, will speak of it—the articulate defense of those who had been silent; she of whom glorious things will be spoken in every rational nature, whose majesty the intellectual powers will hymn and whose glory they will proclaim. Your seed will be spoken of throughout the whole world. For you, He says, O Anna, will bear fruit to God in the abundance of virtues, and you will obtain a fame that will be heard of throughout the lineage of child-bearing. Having been delivered from the reproaches of sterility, you will be numbered and counted among the mothers, nor will you be excluded from the blessing that is considered dear to them. But the fame of your name will not halt even at these limits; nor will the fruits of your prayers and the fruitfulness of nature be spoken of and magnified in Israel alone or among your kinsmen, but it will be heralded throughout the whole world, among kings and potentates, among priests and the righteous, among nations of many tongues, among the wise and the unwise; among so many will your fruit be spoken of, and having been echoed in the ears of so many, it will be magnified in a manner befitting its own miracles.

^B

XIII.

For she says, "The Lord my God lives; if I give birth to either a male or a female, I will offer it as a gift to the Lord my God, and it shall be ministering unto Him all its days." See the fervent affection of Anna toward God; see her surpassing magnanimity; see how, through this offering, she also demonstrated that she was offering the abundance of all external things to God liberally. For if the fruit of nature given to her ^C was to be offered in such a way, it is obvious that she was offering all things else as well.

(15-16) Petrus Argivus introduces human nature rejoicing, because, whereas until that day when she brought forth Mary she had been barren and cursed—in that she had yielded no good fruit, but only thorns and thistles, that is to say, children corrupted by vice—now at last she had germinated an excellent sprout, Mary, who is exempt from that common contagion. You have here a sentiment not unlike this, where the Deipara is exhibited as the unique wealth of the whole world, ^D a theme often recurring in the writings of the holy Fathers, whereby the condition of the Virgin Deipara is separated from the condition of all other mortals. For Mary is shown as the mouth and patroness of those who, because of shame, were forbidden from lifting up their countenance and speaking. Moreover, it is clearly evident that the guilt meant here is that which affects everyone, both because human nature—which indeed embraces all mankind—is called the mouth of the Deipara, and because the circumstances of the matter itself demand this; for otherwise there would be others besides Mary from whom the shame of guilt was absent. But, first, there is no common guilt of all, except the crime propagated from the first parent. Second, if the Deipara had been subject to the same guilt, then she herself would necessarily be found among those to whom shame imposed silence. Therefore, through these things also, the Virgin Deipara is declared immune from the common guilt of all.

^A blessing of nature, and joy of the soul, and comfort in labors, she offers to God with such fervent purpose—when, indeed, would she have spared the rest of creation? Although it might not be found anywhere in the Scriptures that a woman was dedicated to God by vow or consecration, especially one who would be numbered among the ministers of sacred things in the temple, yet because of the excess of her love for God, she undertakes this unheard-of deed, foreshadowing in her promise the novelty that was to come to pass in the event. For she alone of the female sex, she alone the first-fruits of humanity, was both promised and rendered to God as a most precious offering.

^B XIV. Such are the advantages and the accounts of those righteous ones. These are the bright characteristics of their virtues, which caused the noble and, more than those who had appeared before, the brilliant beauty of the soul to shine forth. For it was necessary that the incomparable gift among those born of women should proceed from an overriding election; it was necessary that from abundant virtues the most holy wealth should overflow. It was necessary that from such labors such fruit should be gathered, that from a noble root a most noble shoot should spring up, and from a good loins a most goodly progeny should be brought forth—the evergreen adornment of the race, the most beautiful sprout of nature, the high-reaching trunk of the mystery, from which the flower of immortality sprang up and breathed forth eternal fragrance, whose fruit becomes life and incorruption and perpetual stability for all who partake of it. But how glorious is the memory of them that extends through the ages! How constant and indelible remains their glory! How blessed is the election, and how blessed is their approval in virtues, through which it came to pass that they were chosen! For this reason, they were deemed worthy to bring forth the Queen of all, as the fruit of piety and power. It was necessary that from royal nurseries the royal rod should be offered you; it was necessary that from the abundance of virtues your inexhaustible wealth of goods should flow over; it was necessary that you should be the daughter of such parents, and they should be declared the parents of such a daughter. For indeed ^C (You appeared, O Pure One, higher than the heavens, and ever holier than the Seraphim, as you have in a supernatural manner given birth to the Lord and King of all).

(18) Consider the reasoning, by which it is proved as most fitting that what was entirely new and foreign to common law should be deemed to have happened: namely, that a woman should be consecrated to God in the temple. Because, says the author, first-fruits are to be dedicated to God; and Mary alone holds the place of the first-fruits of human nature. Mary, therefore, is proclaimed the first and only fruit, which human nature could offer to God as a worthy instance of first-fruits. But reflect that this is being asserted regarding the very Conception of the Deipara; and you will perceive immediately that such sentiments, which are to be read more than once in the writings of the Fathers, flow spontaneously from the persuasion implanted in them regarding the holy Conception of the Deipara.

(19) The sentiment that we profess her either always holy or always dear to God is of such a kind that it demands her to be pure from every stain and plainly holy in her very Conception. Therefore, we have an explicit profession of the immaculate Conception of the Virgin even in this passage of Jacob, where he calls the Virgin the ever-verdant glory of the human race. Unless, perhaps, someone might think that there is less force in the words of Jacob because he uses a figurative expression. But what is surprising if Jacob used that formula of speech which we find common to many (about which matter see the Commentary), and which is often repeated in the very sacred Offices of the Eastern Church? Or what, I ask, could be understood here by "verdancy," except that for whose sake she is there proclaimed both a mystic branch and a most beautiful sprout? Finally, there is no obscurity in the figurative expression when the opinion that is shrouded in figures is known and accepted by all. But that this opinion was most well-known is evident from the fact that in the very sacred Offices of the Eastern Church, the Deipara was celebrated not only as holy at every time, but even as always holier than the most sublime Seraphim. For thus it is written in the feast of the holy martyr Athenogenes (Men. day xvi, July, at Matins, Ode): "You appeared, O Pure One, higher than the heavens, and ever holier than the Seraphim, as you have in a supernatural manner given birth to the Lord and King of all."

^A Just as you were chosen ^B as Mother of God for all creation, so they were deemed worthy to be preferred before all parents. How super-glorified, then, is the magnificence of this providence! How much more desirable than all desirable things are the good things that have come to be through you!

For the fame of your great works will be spoken of to all; it will be spoken of and proclaimed, not on earth alone, but also in heaven; not to human ears, but it will be made known to celestial intelligences. For David foretold these things, and as though the outcome of future events were already accomplished, he proclaimed it beforehand, expressing the certain truth of those things that were to come through the time that had passed, saying, "Glorious things have been spoken of you, O city of God" [Ps. LXXXVI, 3]. Glorious above all glory that can be narrated; glorious before the celestial powers; glorified and desired by men of the same nature; desired by the patriarchs; revered by the progenitors; recorded and sought after by the prophets. For these reasons all creation rejoices; for these reasons the angelic hosts rejoice with it; for these reasons the entire world is adorned with splendor. O how blessed are those who have attained to enjoying these in a manner worthy of them! For this alone would be justly called enjoyment; this is pleasure that does not waste away—the enjoyment, that is, of your marvels.

XV. ^C But O you who are the cause of present and future joy, O you who are the remarkable proclamation of those who approach you with confidence and honor you, may you, in return for the gladness with which your festivals are celebrated, bestow a heavenly banquet; in return for the eagerness with which we celebrate these things, may you cause your gifts to increase. Fill the present assembly with joy that is both sensible and spiritual; guide the choir that has been gathered together in a more divine manner; suggest to it a harmonious song, such as is the song of those who rejoice and keep the festival in the very heavens. Look upon the mind of each one; examine the fervor of their yearning, and show this to the Lord, who searches the secrets of the conscience. Present our affections to Him who sees the hidden things manifest. He knows indeed everything, as the knower of things invisible, and He looks upon the affection and desires of those who praise you on His account; yet it is His will, and indeed most ^D lovingly so, that these things should both be offered and fulfilled through the intercession of the Mother. This, indeed, is your glorification for His sake, and ours for yours; this is the sign of the grace which the human race has found with Him through you. Therefore, being lifted up by hope, we are not terrified by our humble state, and we forget our base and earthly manner of life. Hence we desire to depart from these depths and hasten toward heaven; hence we have the most certain expectation of eternal things. Therefore, with a most propense mind, we celebrate this illustrious and divine festival, offering up thanksgiving to Him who has provided all things for His own glory, for the honor of His Mother, and for the saving adornment of His subjects.

To Him, indeed, honor, adoration, and glorification are due, with the ^A Father and the Holy Spirit, now and always, and unto the ages of ages. Amen.

ORATION II. On the Nativity of our most holy Lady the Theotokos.

1. The sumptuous feast of the present joy summons us all to its own banquet; or rather, it urges us not to depart from it, but to intensify our desire and to partake insatiably of the dainties set before us. For various thoughts proceed from it, like courses of food; and as with these, those that come later possess a more refined pleasure, drawing those who partake of them unto themselves, and providing each with a fitting delight. Since, therefore, the gain of enjoyment becomes the distinctive property of those who engage with it, and since it is possible, by casting off negligence, to obtain incorrupt pleasure and avoid the loss of that grace which is abundantly conferred, let us go with a ready mind to this banquet, provided with every sort of delicacy, with that illustrious Lady ^B as our guide, who imparts to the guests an incomparable sweetness. For she is both pleasure and an incentive; she is the banquet and the feast of every kind; she is joy and exultation. Come, therefore, with me, working together in joy and weaving the prooimion. Rouse the incentive with joy, stir up the discourse with gladness, and entreat that it may be helped by grace.

II. But since I have now approached more closely to the subject, I am held fast by the immensity of the matter so that I cannot speak, and my mind remains transfixed by the greatness ^C of the miracle, beholding a new and strange mystery being accomplished upon the earth. What was promised secretly before all ages as the Salvation now receives its term. This is the peculiar encomium of the parents of the Virgin. This prooimion escapes the reach of all discourse. The mind, occupied with this and becoming weak, has exceeded its own limits. For consider, whoever you are among those listening, how great a miracle appears from this: by benevolence alone we were brought forth from nothing by God the Creator; we were ordered to inhabit paradise in good works; we rejected the commandment by a wicked counsel; by our own will we drew death upon our heads; ^D nevertheless, liberation was promised by the Creator, and it was to be future, and the time was seeking those who would be fit for it. Generations passed by; continuous prophecies were uttered; the affairs of the patriarchs and of all the just were placed in hope. Abraham had passed, and his descendants, as they had been taught the sacrament of the day in symbols, and were yearning for the outcome of what was to be. And that admirable Moses, seeing the clear figures of the mystery and considering the signs of the truth, believed that the things previously shown were to be fulfilled in his own time. There was hope in the desert; there was expectation in the leaders of the judges; Samuel was given responses; David, proclaiming the day to be near, distant—

^A a large chorus of prophets heralded with clear voice, and announced Christ already at the doors. Yet all of them passed away, frustrated in their hope. But because time was failing for those who were worthy; and at length He found those truly worthy, born of their lineage, and prepared for this end by the Author of all things: Joachim, I say, and Anna, his parents; who were the cause of the accomplishment of the things foretold (for Joachim signifies *reposited*, and Anna is interpreted as *grace*). They began to lay the foundations for the work of the oracles foretold; they made the root of the things hoped for to sprout; they set in place the foundation of what was promised. From them, the apothecary and medicinal workshop was built for us; from them came the fulfillment of the prophets; from them has risen the author of gladness; from them the pledges of joy were prepared. These, therefore, became known to the Creator above all others for their surpassing virtue. Therefore, having traveled every path, they arrived at the peak of perfection, and they alone deserved to obtain the things desired by most for ages.

III. Considerations on Legal Observances and the Power of Prayer

III. For while the laws of the legal constitutions judged piety by the abundance of offspring, and considered the fruitfulness of nature a certain proof of blessing, they were wont to judge from this what of the sacrifices offered was acceptable; and I think they did not decree this unreasonably, nor in a way alien to the grossness of those who offered them. For since the men of that age were more addicted to the body, and covered the goods of the soul with the growth of worldly things, and were strangers to the abundant gifts of the Spirit, they inferred from these things who was more acceptable ^C to the Divinity. Since, therefore, those who served the Law held that custom by perpetual right, they did not admit the gifts offered by righteous people on account of the fault of sterility. So, therefore, being afflicted with reproach and forbidden from the altars, they discovered this one remedy: to take refuge in God. Wherefore by mutual exhortation they urge one another to look to Abraham, and Sarah, and Anna, and together with them they strive to receive the outcome of prayer. They are for us a fine example, he says, if we propose our prayer with an unwavering mind. The sterility of Sarah, changed into the softness of youth, suggests a beautiful argument. A beautiful sign is that one, bent by old age, and transformed into the power of vigorous limbs. Let us look to Anna, the wife of Elcana: Anna, I say, who was freed by prayers from a disease similar to ours. Let us learn the constancy of her prayer, and the fervor of her mind. Let us know that not even when accused of the crime of drunkenness did she remit her zeal for praying. Let us imitate her. Let us hasten to follow her. She will be a guide to seeking the things we hope for, and promises that, from what she achieved, we shall indeed obtain them.

IV. Therefore, the Righteous brought this counsel to effect. From this point, they began to chant the words of prayer. You, he says, O Lord, having promised the patriarch that his semen

^B would multiply beyond the number of the sands of the sea, did not bring about this increase through many offspring; rather, you fulfilled the promise from a single birth. You distributed the land as an inheritance, not from many, but from this one person. You changed the barrenness of Sarah into childbearing. You strengthened her relaxed limbs to serve your command. You transformed her unbelief into faith, and you changed her state of doubt into the firmness of an indubitable mind. We do not laugh, as she did; we entreat, as Anna did. We are not doubtful in prayer, but confident of the outcome. You wrought wonders for our fathers. You blessed Jacob, and named him Israel, thereby indicating the perspicacity of his soul. You arranged for his seed both the journey to Egypt and their preservation there. You did not allow the cruelty of the Egyptians to diminish your people. You punished those rebels with most grievous plagues, so that both your loving-kindness might be shown and their hardness might be made manifest. You marked out a strange path in the sea. You renewed the powers of the elements. You transformed the flowing nature into the likeness of hard and solid ground, and brought your people across on dry passage. You showered down rich food in the desert, and sate the hungry one in abundance. You made the hard rock gush forth water, and gave drink to the thirsty one. Looking toward this, we do not stifle our supplications in prayer with doubt, but we extend ^C our petitions with the sincerity of hope. For if, O Lord, you wrought the production of things that did not exist, will you not, in your loving-kindness, assist those things that are already placed within us according to your original law? If you tempered things separated by their whole kind into communion, will you not restore things united by nature but weakened in their powers, to their own proper state? You who produced creation out of nothing; will you not, as Lord, restore it when it is poorly affected? This is your work, O Lord: it is the feat of you alone, impossible for all others. By your power, the greatest portents are brought to pass. By your command, the currents of rivers flow backward; by your bidding, the sun turns back its course; by your bidding, the manifold kinds of the barren remain fruitful for succession. All things yield to your ordination, and nothing withstands your command. You restored Anna, who was suffering from that same disease of sterility, and made her a mother of abundant offspring; and the one who was fertile, having many children, you made childless. To us too, O Lord, a matter is turned to reproach—not merely one brought forward by a wife who shares our bed, but one proclaimed with tragic cries by the whole tribe. You are able to take this away; you yourself have the power to transform the barrenness of nature, with ease, into fruitfulness. ^D This is the prayer of the righteous; and for this reason they beget the undefiled one, the mediator of our regeneration,

the cause of our reformation, through whom the image of God in us, which had been forgotten, returned to its original beauty: through whom our ancient mass has been renewed: through whom, casting off the garments of sin, we have put on the garment of light; the proclamation of the prophets, the fulfillment of divine oracles, the head of our salvation. ^A O the noble child-bearing of parents! O birth that procures for those who bear it goods transcending the mind! For among those of our kind, as many as happen to become parents—beholding their offspring either proclaimed for worldly splendors, or illuminated by the light of virtues, or having demonstrated some work seemingly noble and great among the achievements of courage—they acquire no ordinary glory from these things, participating in the renown through the communion of nature; but in the case of those presently before us, what excellence of glory could be devised which they have not attained to the primary degree? And why is there need to annoy the hearers with long speeches? For just as the one born has received the highest rank, save for the Creator; so also these, by comparison, have obtained a glory incomparable in relation to those who have begotten her, and they surpass all parents. ^B

V. On the Nativity of the Theotokos.

The divine maid having been born, Anna called together the tribes, saying, "Come, rejoice with me in my child-bearing; come, exult with me in my labor; come, behold the one nursing beyond expectation; come, look upon the rod that has sprouted from barren loins, and consider her who was barren, now made fruitful. Run together eagerly, and make preparation for her arrival at the temple. Adorn the courtyards; illuminate the entrances; brighten the processions with lamps. Lead the way with joy. Sing an epithalamium, and as a pure bride, lead the child into the temple. Fulfill with me the thanksgiving, because the Lord has taken away the reproach from my house, because the things of hope have not turned out in vain. Behold, the things of prayer have come to the deed; behold, the things of the promise have received their end; behold, the girl who was born, as I promised, I consecrate in the house of the Lord. Come, enter in with her, and as an acceptable gift, let us offer her jointly to the Master." For thus the mother, with a tension of eagerness, strove to fulfill the vow, but the time of infancy held her back and ^C drew her to delays, not bearing that she should be immediately deprived of the care of her parents, and commanding that a more opportune age be awaited. For this reason, they offer her at three years old to the temple, a truly precious votive offering, venerable even to the angels; the highest and purest treasure; in whom the treasures of grace were stored; in whom the pledges of our salvation were banked; in whom the wealth of the dispensation was ineffably deposited; the light-receiving vessel, out of which rays of salvation shone upon the world. For it was fitting that the number three should be honored in her, the undefiled one, also. And these things indeed the true word signifies; but us, the gathering of ancestors and prophets draws to itself. ^D

VI. For since death reigned from Adam until Moses, even over those who had not sinned; so that it dominated all from that time forward; and reigned, bolstered by the transgression: for this reason, those who were shut up in the prison of the darkness of humility offered ceaseless supplication to Him who was about to appear to those sitting in the darkness of death. ^B They looked toward the future Redeemer; they hoped for liberty. And those who were held captive in the prison of Hades, questioning those who arrived later, would ask: "Have you perceived anything concerning the Redeemer? Has the Lord, who is to shine into these infernal places, already unfolded the rays of His condescension into the world? That illumination of those existing in darkness? That Sun of justice? He who, with the splendor of His Divinity, is to overthrow the dark storehouses of Hades, and with incomparable light is to snatch away His own creature? Is there any certain sign in the world of His incarnation? Has His most pure domicile been produced, which we once heralded in the Spirit would come to be? Has the luminous cloud been spread out, that sheds the everlasting dew, to extinguish the heat of sorrow? The water, I say, by which the dead must be repaired unto life? Is the ladder fixed, by which the King of the celestial powers is to descend to our lowest habitation? Is the lofty candelabrum set up, which is to carry the lamp, Christ? ^C What have you heard of the door through which no one shall pass? Through which He, the only Potentate, passing, will shatter the gates and bars of Hades, and, as the Strong One, will snatch us away? What have you learned of the true tabernacle? Is the bridal chamber adorned and embellished with varied work there? Is the table prepared, bearing the bread of our revived life? Is the golden altar made ready, on which the coal that consumes sin, burning in the flesh, will waft to us the sweet scent of the resurrection? Has the mystical tongs been forged by now? Have the tablets of the New Testament been produced? What clear sign of all these things is known? Announce the hoped-for liberty. Speak a symbol of joy to those in need of some consolation."

VII. All these things the prophets and the righteous were constantly asking; and for this reason, they sent up a common supplication to the Redeemer: ^D "Incline, O Lord," they said, "the heavens, and descend. Come to execute vengeance for Thy creature. Fulfill the promises of Thy goodness, which Thou didst announce of old to Thy servants. Remember, O Thou clement One, the covenant which Thou didst establish. Behold, O Lord, Thy creature is cruelly subjected to tyranny. Death is destroying the work of Thy hands. We are held in prison in the lowest places of the earth; we are inhabitants in the darkness and the shadow of death: the sad tyranny of Hades holds us: death glories: that adverse enemy rises up: our affairs, who are held, have been reduced to straits:"

^A in our sojourn is found the pain: no other remaining hope of redemption remains, except that You, in that supreme mercy of Yours, should incline Yourself to us: for this inclination of Yours, the souls that are held fast thirst: those eternal prisoners hope for it. Come therefore, O Lord, to assist Your own workmanship. Arise with a benign descent to us from the paternal throne, You who are everywhere present, and depart not from it; and come, that You may aid those who labor. Come, expected resurrection. Come, desired joy. Come, hoped-for restoration of life: come, relief and gladness of those who have failed. Shine forth, O Sun of justice, with the rays of Your goodness, upon those who sit in the darkness of death. Show Your glory to those who exist in darkness. Shatter the immovable gates of the underworld, and the eternal bars, and set free those whom it holds fettered. Break the sting of death. Rend asunder the all-devouring womb of Hades. Bind the adversary. Cast down the forces that are hostile and opposed to You. ^B Have mercy, O supremely good One, on those who are held in bonds. Have mercy, looking upon this cruel captivity. By us, O Lord, the cause of mortality was invented: but from Your goodness, the liberation of mercy is hoped for. We ourselves gave birth to death: You formerly announced the resurrection. We opened the gate; You, as the strong One, promised to close it. From nature came the negligence, but from You the clemency. You, O Lord, instructed us in that ineffable inclination of Yours for our benefit. You inspired it into Your servants, and we long ago proclaimed it in the world. We showed its symbols, and we beseech that it be granted by Your benignity. Arise, therefore, for the sake of the misery of Your poor. Act freely with flesh, ^C You who exist uncircumscribed in deity. Gird Your sword upon Your thigh, O most powerful One. Put on our mass, You who cover the heaven with clouds, through which You may deliver us into liberty; through which You may hold the adversary up to ignominy. Establish what was promised. Grant that we, Your suppliants, may quickly behold the outcome. Accept her whom You predestined as a mediatrix for our reconciliation. Bring forth the immaculate lamb, from whom, putting on the wool of our nature, You may appear most beautiful to us who dwell in darkness. Being instructed by You concerning this woman, we have proclaimed her in various ways. We hold her hope, the pledge of liberty. We have heralded her with prophecies. We have adorned her with various eulogies: the comeliness of the race, the glory of nature, the true expectation of our resurrection, the mouth full of liberty for this prayer. Thus it was possible to see all the just remembering and imploring the saving arrival of the Lord. For there remained no other hope of ^D redemption besides Him.

VIII. What, indeed, might one think concerning our first ancestor Adam? How, having the sources of sorrows in greater measure,

and the sense of his deception and the condemnation of his exile—the being stripped of grace and torn from that ineffable honor, and the having fallen under the penalty of mortality—did he render his age painful and bitter? But further, as he saw the choir of the saints detained in a prison matching his own, and as he discerned that the cause of this detention and imprisonment was himself, what, I ask, did he suffer? What pain did he endure? What kind of groans ^A did he send forth? What despondency did he possess? And who would be able to describe his lamentations in detail? The lament for the transgression; the grief for the condemnation; the sorrow for the penalty of death; the constant judge of his conscience, whom he foresaw strictly and harshly condemning him for the sake of the whole race. For no one considers it as severe when he himself pays the penalty for his own sins as he does when he perceives that others are suffering alongside him due to his own imprudence. For one might rightly find some consolation by attributing the cause of the punishment to oneself; but for those whom he causes to suffer alongside him—who appear innocent—what comfort could he find? Thus, then, our first ancestor not only bewailed his own misery, but also suffered for the whole human race, and even more so than for himself, ^B inasmuch as he considered himself the first-fruits, by whom the sentence of death had entered. Why, then, is it worth the effort to bring forward this grief of his as a subject for lamentation, since that ancient dirge surpasses all material for grief? For if anyone should wish to bring under their view those pitiable complaints which he, having just been cast out of Paradise, pursued with mournful wailing, he will find the matter greater than any consolation. For what did he not say? What wailing did he not perform? What lamentation did he not weave? Perhaps, mixing such words with his groans, he cried out painfully, and his mourning remained inconsolable. For not only ^C IX. O into what a state of miserable life have I exchanged my blessed existence! To what an exile have I been condemned! O that evil and profane counsel which wove deception and fraud; which injected a lethal poison into my ears! O perversity full of malice and envy, which brought the destructive news! O woman, how did you bring a sharpened sword against us, and not understand? How did you not perceive that you were carrying death upon your tongue? Why did you devise this evil? Woe is me! Whom I had received as a helper, I found to be an ensnarer. Whom I hoped would assist in good things, I perceive to be the author of contrary things. My own limb, a deadly weapon! You who were joined by right of marriage for help, began a plan to cast me out. Why, indeed, did you believe the serpent? Why, abandoning your head, did you wander about, ^D seeking destruction? Why did you yield to the counsel of those who were subject to us? We were placed to rule over brute animals, not commanded to obey their command: that we might possess dominion over them, not that they should possess it over us. O suppliable and sad change! I who was honored with the dignity of rule, exist more dishonored than the subjects. I who held royal power

have been clothed in coats of skin. I who was glorified by the beauty of the image ^A of Him who was according to the image, am covered in the shame of disobedience. O bitter words, which served envy! O malice that despoiled such glory, that stripped away my beauty! I who dwelt in Paradise, am worn out by labor and toil. I who enjoyed boldness, spend my time in dejection. What have I suffered, I who was the object of sight to all creation, now a subject of much lamentation to it? How have I thrust the sword against myself? How have I drawn death upon myself with my own right hand? O that murderous injury of envy! O unexpected change! From exceeding wealth I have been brought down to extreme poverty; from a royal state, to the lot of a private person. I who was high, am now lower than those subjected to me; I, once formidable, am now full of fear; I who was in glory am now without honor. My enjoyment of luxury has turned ^B for me into laborious work, and I who was nourished by grace, am now running with sweat; I who was arrayed in glory, am naked and dishonored; I who was honored, am an exile—the king! Where once were you, O blessed way of life? Where is the deathless luxury? Where is the painless dwelling? How have you been plundered of your guardian, O divine Paradise, and holy place, and desirable possession? Come, join in weaving a lamentation for me. Mourn with me, O all you earthly creation, because you have been deprived of your crown; because the tyrant has overcome your king by guile; because the brigand has stripped away the primordial beauty by deceit. O Lord, Lord, You are righteous, and this judgment of Yours is most compassionate, as it is tempered with much philanthropy. For I am not being repaid with the punishment that matches my merit; nor even ^C with that which is far less than what is owed. You have shown infinite care toward me, the transgressor.

X. It was necessary, therefore, O Master, that I not only be condemned to this exile, but that I should be immediately wiped away from the face of all the earth by just reasoning. For by goodness alone You brought me from non-existence into being. You honored me above all earthly creation. You created for me a fresh soul. You adorned me with the Word, and decorated me with wisdom; and when I had nothing to offer in plea for all these things, You increased the gifts even more. You fashioned me according to Your image and likeness. You proclaimed me ruler and king of those things upon the earth. You subjected all things under my hand, and left to my free will the ^D choice of actions. Forgetful, therefore, of these infinite goods and of Your unspeakable care, I transgressed Your commandment, which was not burdensome. I became ungrateful toward You, my benefactor; I disobeyed the saving law; I brought about my own destruction, and because of this, I bring forth the verdict against myself; I pronounce against myself severity. Greater is my sin than the retribution.

^A The punishments ^B of the proper condemnation are failing; for Your mercy, O Lord, overflows, and the wealth of Your benevolence spills over.

XI. Much like this, in all likelihood, the first parent of the human race was lamenting; or rather, he was saying many times more, as much as the greatness of his suffering compelled him to bring forth. But sadness was turned into joy, and the full sorrow of pain gave way to pristine gladness. The groans fell silent, and praise poured forth in the form of thanksgiving appeared. For exultation came; joy shone forth. For the pledges have been set forth, and the unwed bride has been chosen; the palace has been brought forth and prepared this day. O the grace of the current joy! O the radiance of the present day! How it is adorned with the clear rays of grace! How the sun displayed its beautiful rosy beams, and gazed upon the earth with the clearest light, when the carriage of the Sun of Justice was constructed! How the heavens were illumined with most joyous light for the world, when that glorious and more spacious Heaven arrived! How the clouds distilled joy, when that cloud of the life-giving rain was spread out to the ends of the world! How holy is the place, and how glorious the hearth where the sanctification of God was brought forth; where the house established its glory; where the most holy and incomprehensible temple was built! How divine a pledge of freedom the earth then received, that desirable and holy earth, the cause of the restoration of the world, through which it was delivered from the dire curse of thorns, and brought forth the fruits of blessing! Blessed is the house that brought forth the spiritual tabernacle! Thrice blessed is the honor of the parents, who were deemed worthy of the glory of her who alone is glorious! Honorable is the naming of the kinfolk taken into the genealogy; divinely inspired are the prophecies of this day. Glorious are the signs of the birth. Desirable are the swaddling clothes that received the royal purple. Blessed are the hands that touched the Queen of all. How beautiful then were the symbols of our salvation as they arose! How then was creation filled with ineffable joy! The choirs of angels exulted; the Holy of Holies was being prepared to receive her, who alone exists as sanctification.

XII. Everything, therefore, exulted then ^D with the joy of the birth brought forth; but now the grace of that time overflows. The ceaseless delight of those who rejoice superabounds. The rivers of perennial joy flow over more abundantly, and circling the whole world under heaven, they flood it with inexhaustible grace. For the abyss of good things has been opened, and, in proportion to the flow of these, it pours forth flows of grace upon the favored. Now the rivers of nature, rich in mercy, are drawn off. The rational valleys bring forth a copious harvest of virtues. Now the inviolable treasuries are opened. Now the gates of the kingdom are thrown wide. Now, by one reckoning, that worthy dance of the perfect is performed. Now earthly things are joined with heavenly. Now the orders of angels exult together. Now the rational natures...

^A trip and rejoice with our glory. For they deem thy temple to be heaven, and the things performed in it to be heavenly. They unite with us in acts of thanksgiving to God. They join their praises ^B with those who praise thee. They shine together in thy super-resplendent brightness, and they flash forth the sweetness of the spiritual light with a spiritual radiance. But the discourse now calls us to the joy ^C of the Nativity, and exhorts us to exult together with the woman in labor, and to celebrate the festival. Thus, then, Anna, the most righteous of mothers, having brought forth a mother incomparable to all, summoning everyone to her own joy, ^D begins the invitation from the highest and rational things.

XIII-XIV. Come, ye blessed choirs of the immaterial ones, and join with me in echoing a common hymn of praise to the Lord. Come, ye heralds of my fruit-bearing, bring thanksgiving for this to Him who gave it. Come, O Progenitor of the race, if there is any sense of stirring, ^A come to the common festivity! Consider the signs of the long-hoped-for restoration: the bond of the curse is loosed; the beginning of eternal joy is here; the release from the long-standing condemnation is granted. Come, first mother, bringing the symbols of the deliverance from the painful birth-pangs. Come, ^B receive for yourself the favorable news of the torn handwriting of our sorrow. Be present, O chorus of the forefathers and the righteous, and understand the beginning of the outcome of the good things held in hope. Come, O resounding harmony of the prophets; witness already the laying of the foundation of the end ^C of the promised oracles; see the predictions coming straight to their fulfillment; proclaim the transformation of the types into truth, and of the enigmas into realities. Come, forefather David, exult with her who proceeded gloriously from thy loins. A royal shoot has sprouted from a royal stock. The true oaths reach their end. ^D The most royal throne is brought forth. The foundations of an indissoluble palace have been laid. The Queen and daughter, inclining her ear and hearing thy fatherly voice, made herself superior to the necessity of nature. She is in no way bound to the fatherly law, so as to be affected by the things of this age. She forgets human things, even while dwelling in those that are proper to men. She is bound by desire to the most pure King. She has prepared the beauties of her own purity for His longing. The King desires these. He is delighted by the beauty of her chastity; for He is the lover of that untouchable, pure beauty. For He loves her alone more, as having been adorned with the ultimate grace of that same [purity]. Let those who are rich in divine visions pray to her desirable countenance. Let them praise her internal glory. Let them magnify the world hidden in her in a mystical way. Let them have a garment variegated with ^A the golden illuminations of the Spirit for her honor. May they marvel at the external grace of the virtues that accompany her. Prepare for her the future companions, the virgins. Make ready the choir, bearing torches. Adorn the ways into the temple for the Queen of all the saints. Prepare beforehand the praises for her ascent. For behold, the one who was promised is presented; and, granted the nuptials,

^A let them magnify the world hidden within her. Let them adorn the garment variegated with the golden illuminations of the Spirit. Let them marvel at the sweetness lying within her, clothes of virtue. Prepare the virgins accompanying her. Organize the torch-bearing choir. Adorn the processions in the temple of the Queen of all the saints. Fit together the hymns of her arrival. For behold, she who was promised has been provided; and she who was given is being readied to be surrendered back to Him who gave her. Come now, you who are still among the tribes, you who once cast the reproach of childlessness, see the stain wiped away by fruitful offspring. Come, you with many children, behold the once childless mother. Rejoice together, families, seeing that the paternal hope has come to pass. Rejoice, fellow tribesmen and partners of the race, having received the common inheritance. Already take part in the joy, both mine and that of all, as you gather the wealth that has overflowed from a barren field; as you look upon the fountain springing from the dry rock; the fruitfulness of sterility; the fame instead of dishonor; the end of prayers beyond expectation, and the blessing promised to the race, which has come to pass in the helplessness of nature.

^B XV. In this manner, as the mother offered praise, giving expression to the joy stored up within her soul through such thanksgiving, she was led by a higher and rational thought to the wonders that followed. For by her seven steps, contrary to the rule of her age—being but six months old—inferring what wondrous things were to come, she determined the delay and the place where she should dwell, the tabernacle of God. "The Lord my God lives," she says, "you shall not walk upon this earth until I bring you into the temple of the Lord." O what grace God shed upon the mother! O judgment dictated by the Spirit and most wisely decreed! "Wondrous," she says, "are the things that befall you, my daughter. New and greater than expectation are the great deeds shown in you. ^C Fitting for the delay that awaits you are the signs shown beforehand to it. It is not permitted, therefore, that you should stand on common ground. You shall be led into a sacred place, as a high and lofty dwelling; serve in the Dominical temple. Let an inviolate place receive your most pure feet. Let no manner of common life keep the unstained dove, whom I shall prepare, as if putting an end to the promises." For, she says, her mother made a sanctuary in her bedchamber, and would allow nothing common or unclean to pass through it. For it was fitting that a cell chosen apart should dwell among the penetralia dedicated and offered to God. It was fitting that, for the wonders to follow, the matters of her infancy should proceed in a mannerly way, which had been honored with a new and singular dignity; to her, I say, who alone among the whole human race ^D had obtained the supreme presidency: altogether beyond them, though human, she attained a glory incomparable above all created things. Thus, indeed, that holy and magnificent mother; but the father, with a visible cheerfulness of his senses, revealing a spiritual delight, also demonstrated through his works the joy that grew with the passage of time. For by adorning a magnificent and varied place, together with the sweetest viands, he set before the priests the sweetness of more intense joy.

But indeed, there was also a certain divine grace sweetening the feast at that time, which signified the utterly sweet and insatiable nature of the one who had been born, and proclaimed in advance through her the indiscriminate sweetness of the knowledge of God that was to come. Thus, as they feasted magnificently, the grace of the Spirit filled those who were worthy, by which it revealed the wonders for the sake of which the prayer was offered. For when she was brought in and carried in arms during the common festive joy of all, she was the only one resplendent with an elegant and incomparable beauty; she who was adorned with an undefiled radiance; the sprout of a noble lineage; the fresh shoot of nature; she who was gladdened by the signs of an unending joy; she who stored up the treasures of good things and the wealth of blessings. At first, those who saw her were struck by her godlike beauty, but immediately the feast was filled with the most graceful gladness, with all those present rejoicing together. Some received her with grateful voices; the priests, however, with more powerful thanksgivings to the Divine, together offered words of supplication inspired by God. These were of such a kind that they were considered to be a most certain prophecy of things to come.

^C XVI. For some, invoking the God of their forefathers, prayed that He would bless the child and grant her an everlasting name; others, looking toward the God of the heights, prayed that He would adorn her with this unending blessing. "Give her," they said, "an everlasting name in all generations, and increase her with such a blessing that shall have no end." All of these were proclamations of things that had already come about: the everlasting name, the fact that she would be celebrated in all generations, and that the blessing would be without end. But they invoked the God of the heights, the God of wonders, who brings about extraordinary and ineffable things, who transcends every created understanding. "O God of the heights," they said, "look upon this child, and increase her with a blessing that shall have no end." ^D Of the heights, he says, meaning those that are higher than understanding, surpassing thought, inexplicable, and incomprehensible. For the Lord is high above all the peoples; that is to say, most wonderful and higher than any reach of human reasoning. These paradoxes are not grasped by the mind; they are not explained by speech; they fly above the heavens; they are hidden from the understanding of the bodiless powers; they escape the sharp-sightedness of the many-eyed ones; they are held to be comprehensible only by wonder and silence.

XVII. But the mother gathers us back again to the sweet feast of the nativity, and bids us to sing a thanksgiving that succeeds it. For thus

^A by reciprocal sweeteners of doxology, she greets those of old and those of the present who are guests at the feast. How sweet, then, is the song of her melodies! How desirable for those beholding it are the motherly embraces toward the most beloved one, and the thanksgivings proclaimed at that moment as prophecies! For since she perceived that the things spoken by the priests and offered through intercession were in harmony with what had been previously announced, she no longer keeps the prophetic grace, which was laboring within her, in silence; but she brings forth the treasure stored up, and publicly proposes the wealth that is common and her own. For the mother, taking away her delight and the sweetener of the whole of nature from the midst of the banquet, and resting him upon her bosom, embraced and kissed him; and quickly bringing him into the sanctuary, with a fervent mind and a more fervent thought, she sang out in the hearing of all, for a thanksgiving, a song of the Spirit and a prophecy, saying: "I will sing a song unto the Lord my God, for he has visited me, and taken away my reproach, and given me the fruit of his justice, ^B of singular substance, and of manifold, eternal wealth."

From excessive joy, and not only from the greatest joy but also from a sure prophecy and faith in the things that were to come to pass, these words of the song are brought forth; they are solemn to speak, but they are more solemn to be understood in the depth of hidden mysteries. "I will sing a song unto the Lord my God." I will sing, she says, a song unto the Lord my God, for those things which have been wondrously brought to pass. For it is by his power that they have come to pass, things which were greater than expectation, and the weakness of nature was strengthened. By his kindness and clemency, I was loosed from the bonds of sterility, and delivered from the reproach of barrenness. "He has taken away," she says, "my reproach, and given me the fruit of his justice." She refers everything received to him who gave it, not considering that she herself contributed even the least thing to the matter. For this constant insistence in prayer, and a judgment of this kind, has a token of sincere humility. For she did not call it a fruit of prayers, or of tears, or of labors: but "of his justice." ^C It is, she says, the gift of his justice alone: as if she were saying, By his justice, which surpasses all understanding, he bestows care upon his own creature.

See, moreover, how solemnly and deeply she explained the divine dispensation. For she was being instructed in this by the teaching of the Holy Spirit. She calls it "of singular substance," either as that which was of one and a singular nature, or as that one and singular justice chosen for such a purpose: which she also calls "of manifold wealth," as the cause of abundant wealth. For because she called it a "fruit of manifold wealth," in order that no one might think it corruptible, she signifies its eternity, and that it is immortal. For, she says, he provided the fruit of singular substance and manifold wealth to be eternal. For the one who obtained that which is of manifold wealth received that which is everlasting, beyond all thought and expectation, a treasure which cannot be taken away. ^D Beyond all expectation, the fountain of good and inexhaustible things gushed forth for her. For, she says, he provided it of singular substance, and of manifold, eternal wealth. For this fruit alone is rich in all generations; none but he is the dispenser of incorruption; none but he, from a land untilled, brought forth incorruption.

^A none but he opened the treasuries of the blessing; none but he revealed the hidden stores of joy; none but he brought the glory, ever to be remembered by those who bore him, into the world; none but he proclaimed the everlasting kingdom to the race of man.

XVIII. But since the graces that come through thee, O Lady, surpass both thought and speech, for this reason the greatness of the praises given to them must also be transcendent, and escape every rhetorical devise, because we are weak. The first parents, having been treated with favors according to their capacity, render, together with the Mother, thanks ^B in such measure as they can. For what sort of things did they murmur to her, when released from eternal bonds and delivered from that dark custody, when they saw, through the flesh assumed from thee, death being trampled underfoot, the storehouses of Hades being emptied, all the dead being snatched up at once and delivered from the governing power, and themselves returning to eternal life? With what auspicious words does your forefather Adam, glorying in you, address you, saying: "O daughter, what a shoot has sprung from my pangs! What a branch has my nature put forth! What a flower of blessing has it blossomed! A flower, I say, breathing forth joy, ^C chasing away the bitterness of my sorrow; a flower blooming with unfading delight; a flower from which the most precious ointment was pressed out; from which the sweet odor of my re-creation has breathed forth. O shoot, by whose benefit that crime of the tree has withered away! Shoot, from which the tree of life has sprung up with flesh; by which death, brought in through disobedience, has been rooted out. O root, that has sprouted the tree of the resurrection, budding with immortality, bearing the rich fruits of grace, whose fruit shall not fall away, and whose enjoyment shall be preserved unto ages. O daughter, author of gladness, cause of exultation, reconciler of joy! O release from sorrow; freedom from gloom; relief from labors; ^D respite from sweat! O lamb with a golden fleece, from whom the Creator, donning the garment of nature, covered my nakedness and hid the shame of my disgrace, tore up the coats of skin, put on the former beauty, and adorned it with the grace of that original excellence. Hail, therefore, O daughter, the mouth of my free speech; the boast of our first mother; the remedy for these pangs; the cheer of the forefathers and the joy of the race. Hail, O daughter and Lady. For we proclaim thee Lady, even though we acknowledge thee as daughter. We glorify thee as Queen, we who share in thy glory; we who boast in thy riches; we who have received back through thee our ancient dignity, and who delight in thy beauties." These things, indeed, did the first parents proclaim as a monument of their gratitude; but how great and what sort of things the prophets and the righteous will proclaim, this present discourse will tell.

^B XIX. For they desired ^A to see thy day, and they desired it with exceeding great joy. They sought the fulfillment of those things which had been promised, and having been taught that these things would come to pass in Christ, they joyfully probed the manner of their consummation. Exulting, they made their supplications, and with a supplication mingled with joy, they sought that which was in their prayers. They exulted, seeing thy day; namely, this thy birthday, in which was revealed the mystery of the Incarnation: in which He who chose thee from amongst all the race, through thee bestowed upon all creatures a joy that no one could take away. "They saw," it says, "and rejoiced." They saw those things that were to come as if they were present, by a spiritual gaze. They perceived in their minds the ineffable emptying of God towards men. They saw the Incarnation of the Word wrought from thee. They were initiated into new and unspeakable mysteries: a strange reformation of the race; a reconciliation beyond comprehension. They saw thee a Cherubic throne; a royal bridal chamber; a super-celestial heaven; a most holy temple; a tabernacle celebrated by many names. They saw thee a vessel of the Spirit forged of gold; a vessel containing that manna of immortality; a table bearing that bread of life. They saw thee holding in thy bosom Him who resides in the bosom of the Father; the Word, I say, ^C sitting on high with the Progenitor; the express image of His substance; the kindred splendor; the equally powerful virtue; the glory of the same substance; the undivided power. They saw Him circumscribed according to carnal reason in thy arms, He who circumscribes all things with His palm; who creates all things by a mere nod; who by His own providence contains and preserves created things, so that they exist; the King, finally, and Creator of the celestial Powers. O the riches of thy goodness, O Lord! We exalt thee, O Master; we praise thy super-abundant care, both for all the benefits which thou hast wrought for us, ^D and more especially for this mystery, and because thou hast given us such an ornament and glory, thy most undefiled Mother; the common cause of joy; the exultation of the celestial orders; the indissoluble gladness of nature; the delight of the race; the refreshment of our fallen progenitors; by whom the rivers of tears of our first mother were stayed; by whom the fountains of sweat of our first father were likewise checked; who is the destruction of sadness; the medication of sorrows; the liberation from groans; the remission of labors; the initiation and beginning of eternal rest.

XX. All the intellectual powers praised thee, O Lord, when thou didst produce the sun and the moon with the stars; but now they do so far more, since for the fulfillment of the terrible mystery, thou hast chosen thy most immaculate Mother from our race, and hast deposited such a treasure with us; hast established us with such hope. O the nobility of our race, which to attain...

^A such mediation has succeeded! What chorus of angels could bring unto thee a discourse worthy of this gift? What mouths could sing thy ceaseless hymnody, or offer unto thee the thanksgiving that is due for it? Thou didst set her over our race; through her, thou didst accomplish the descent toward us, which cannot be uttered. From her, thou didst clothe thyself in our lump, and through her, thou didst renew it. Through her, thou didst negotiate our reconciliation toward us, and through thee, our reconciliation toward the Father. Thou didst give her as a mouth and a boast to humanity. Through her, thou didst honor our nature, which was formerly dishonored; through her, thou didst glorify its lack of glory. Through her, thou didst adorn our deformity, and dress our disorder. Thou didst set her as a mediatress, guiding us toward thy goodness, and correcting the faults of the race. Thou didst construct her as a bridge from the waves of the world, leading through to thy calm. Thou didst support her as a ladder, drawing from despondency to joy, and from earth to heaven. Thou hast made her a port of salvation. Thou hast founded her as a wall that cannot be besieged and an unshaken fortification. Thou hast shown her as a weapon that cannot be repelled and an invincible trophy. Thou didst make her a fitting infirmary for both souls and bodies; the comfort of the afflicted; the consolation of those in pain; the solace of the despondent; becoming all things to all men, that she might heal the wounds of nature.

XXI.

^A benefits be destroyed by the resistance of sins: indeed, rather, may you graciously manage both the amendment of sinners and the fulfillment of gifts and benefits, in Christ Jesus our Lord; to whom is due glory and power, with the Father and the Holy Spirit, unto the ages of ages. Amen.

ORATION III

I. The token of the present feast is radiant, for it urges the gathering assembled for its celebration toward the infinite light; the proof of the present discourse is brilliant, and promises that we shall reap fruits full of glory. For the beauty of meadows does not so much provide an inviting entrance to those walking outside as the fragrant paradise of praises of the Virgin makes the entrance desirable to those who wish it. For this meadow, and the most fragrant of all meadows ^B (21), does not luxuriate in spring flowers, which show the corruptible pleasure of a fleeting hour; but sending forth the sweet odor of grace, it delights the sense with its sweetness, and drags the mind toward itself by the wonderful pleasure of what is heard. And there, indeed, the senses, easily overwhelmed by satiety, are not equally delighted by other things that appear subsequently; but here, the sweet odor of the preceding remains, and at the same time a keener desire for what follows is awakened. There, the gaze enjoys beauty that fades with time; here, however, the extraordinary loveliness produces for the soul a pleasure that remains forever.

II. But the law of the Spirit finds its entrance (to this meadow) blocked, if anyone has not washed the garment ^C of his conscience, according to the command of Moses, if he has been defiled by the touch of some dead and abominable thought (21). And just as with the present emperors, those who are allotted by turns to act as guards around them, if they shine with noble and most splendid and imperial majesty and worthy attire, they perform their duty with confidence and a free countenance; but if they are clothed in ragged and filthy garments that in no way befit the royal retinue, they are cast out and rejected: we must believe that the very same thing happens to us when the matter concerns our Queen. For if we are adorned with virtues, and radiant with purity, we shall have unimpeded access to her; but if...

^A by chance we have been dressed in the shameful and foul garment of sins, as in a dark and black cloak, we shall in a certain way be repelled from her ministry.

I fear, therefore, lest I alone, surrounded by the dark garment of sins, and not having a veil worthy of the Queen, might hear tones justly pronouncing against me: "Friend, how did you dare to treat of the most pure praises of this Queen, being dirty with sin and wearing a dark habit? ^B Since you have audaciously forced your way in wearing such a garment, you shall be cast out from her courts." But what then shall become of me, who have yielded to my desire and cannot in any way be contained without fulfilling it? Indeed, situated in such circumstances, I know what I shall faithfully do; I shall imitate the shamelessness of the little dogs, who, even if they have been repelled, are satisfied with the crumbs falling from their masters' table, according to those words ^C of the Chananæan woman. And perhaps to display such shamelessness is, in this case, like accusing one's own wickedness; but that very thing turns the Queen to mercy and ensures that no one is cast out from her table. For this reason, I also approach this pearl with a confident heart.

III.

It was necessary that these things be signified in advance by such proclamations, and that they be announced by such a herald; and thus in this way was the retinue of the wonder ^D of the first-fruits of our race to be prepared. It was necessary that the unique glory of virginity be crowned with undefiled praises; it was necessary that pure footsteps should go before that unique offering of purity; it was necessary that that bridal chamber, shining with the luster of innocence, should be illuminated by the torches of chaste virgins held before it, should be irradiated by immaculate splendors, and should in such a procession be dedicated to the divine dispensation.

IV.

the light I prepare; then, by the gentle and customary gait of the maidens, and the pleasantness of the burning lamps, I devise that unswerving state of her mind. For that which is joyous at the beginning will preserve composure throughout the whole matter. ^A For I know, being persuaded with an undoubted conviction, that she will suffer nothing from repentance, being strengthened by divine grace, and matured by the love of Him who empowers her, and being led up to the height of perseverance, and as she will disregard all worldly things, and—clinging solely to the love of Him who receives her—she will become entirely of His will. I also show the dedication of her choice, which will not only ^B remain unregrettable, but also that she is unwilling to have any of her patience stolen away by the incursions of thoughts, desiring to be preserved constant and whole; through which she will also have what is acceptable.

V. What then, O Joachim? Do you not even demand that she prove some natural affection, not even in memory? Nor do you permit her to revolve anything of present things in her interior reflection? For it seems to you that being enslaved (to God) is the same as casting away even inner conversations (about external matters). This indeed, says the father, this brings me greater gain than all other goods: that my fruit should belong only to Him who gave it; ^C and just as it was granted to me beyond all human hope, so may its wondrous abundance be seen being returned to Him who granted it. This is more precious to me than everything I could desire; this contains a greater and more noble reward than any labors and right actions; this is for me wealth exceeding all hope and desire; for obtaining this reward, patience, supplications, and labors were brought; this was the goal of vows and desires: for this happy outcome, songs of praise and offerings of sacrifices were rendered as thanksgiving.

VI. With this, therefore, the alacrity of soul and this most certain trust, the father led the glorious ^D Virgin to the temple. She, for her part, went along, purifying with her most pure feet the ground she trod, and perfuming the air with the most sweet fragrance of her holiness. Not the elegant variety of outer garments, nor golden necklaces, nor the shimmering brightness of joined stones adorned her; but the most splendid robe of purity adorned her, more precious than all gold.

This grew with her body, this matured with her mind; to this, my soul, clinging, weaves unceasing praise to Thee.

^A. To see the mother, adorned with this twofold beauty, walking close by and touching with the tips of her fingers the garments that clothed the child, and from time to time lifting the edges that hung down, or adjusting them gracefully when they fell, was a sight that inspired wonder.

VII. Furthermore, the mother, bending down to her ears, did not cease to repeat these sentiments. "O child granted by God," she said, "the day of your birth was indeed to be desired by me; most dear and most pleasant to me was that auspicious messenger which foreshadowed this. For those things also came to me beyond all expectation, through the sole bounty of divine grace. But this present day has dawned upon me, far more desirable and truly the bringer of the unique and long-desired Good, in which I, O you who are mine, am about to consecrate you as an offering to the Lord, and to dedicate you as both the first-fruits and the sum of my travails to Him who gave you. Glorious indeed are the promises that were made by God concerning you; but blessed also is that day which confirms the truth of the promises by their event. The day of your birth provided me with an end to reproaches, a solution to barrenness, and the fulfillment of my vows; but this present day has appeared as the herald of supreme exultation, of liberty and confidence for the human race, and of a blessing exceeding all hope. And while that day was solemnized with thanksgivings for your birth, this day shines with the graces by which you are declared a member of God’s own household. ^B For now I fulfill the promises I made to God; now I render you as the fruit of my petitions; now, by this wondrous betrothal of yours, I walk more august than all mothers: for they, in delivering their most beloved daughters to mortal bridegrooms, build their own glory upon corruptible bridal chambers and fleeting inner rooms; but I, today giving you back and betrothing you to the Immortal Bridegroom, find delight in your material dwelling, the Temple, namely, which emulates heaven; and I rejoice beyond measure in the spiritual bridal chamber prepared for you with every grace of God, receiving an ineffable sweetness from those inner rooms of innocence and purity. And your affection, indeed, will clearly turn away from all that is transient. ^C For it is itself pure and most sincere; and just as He whom you love is immutable, so too will it preserve its own permanence. Therefore, this betrothal of today, which brings forth new things beyond expectation, is a most pure one, a mystical dedication, a mark of honor set apart from all your peers; it is a drawing near to God, and all other things by which, for the human race, that most venerable event is foreshadowed. For these things I rejoice; for these things today [truly] ^D [the rest of this Latin block of text, which appears to be a separate theological treatise or editorial note regarding the Virgin's purity, constitutes a critical excursus on the state of the infant and is distinct from the oration itself] [alt-version omitted]

as it always proves constant to itself. Therefore, the new events which are being fulfilled in you today surpass all hope: the most pure espousal, the mystical oblation, the honor surpassing all others, the intimate union with God, and other things through which the highest dignity is announced to the human race. Therefore I exult with joy; therefore I excel all mothers today. For behold, I consecrate today in the house of God my daughter, who is owed to God by the right of a vow.

VIII. Come also, you chorus of incorporeal spirits; draw near and sing with me a fitting song of praise to the common Lord. Come, heralds of my fruitfulness, offer thanks for this very event to the most kindly Giver of it. Come, you high-sounding company of the singing prophets, behold now the end imposed upon the things promised by your oracles. Come, O progenitor David, rejoice with the rod that, having sprung from your seed, now blossoms. ^B The queen and daughter at once is possessed by the very pure love of the King, and for His desire she has adorned herself with the most beautiful ornaments of her own purity. Let those who are rich in divine visions today entreat her desirable countenance.

IX. Approach further, you who stand around from the tribes, and precede her approach to the temple; pave the way, saying: "Expand, O temple, your dwellings to receive her who has appeared more spacious than all created things, both visible and invisible." Prepare virgins to receive her, who may be her companions; prepare the choir of those bearing torches; and prepare the songs of praise to be sung at the arrival of the Queen.

Let the immaculate dwelling receive the most immaculate feet, and let the station, which no one may approach, keep in itself the most pure dove; for today, as is fitting, I shall prepare her and fulfill my vows. Kindle burning lamps, and make her entrance most splendid. Lift up a high torch as a sign, and turn the whole round world toward you, that it may behold the luminous cloud, that it may enjoy the participation of her rays, that it may gaze upon the fountain of light gushing forth from her.

Open your gates, and receive the spiritual gate through which alone the Word of God passed, and kept it sealed, in the way that He alone knows. For although she has obtained the title of "gate," she nevertheless preserved herself an untouched virgin, and she fulfilled the ministry, indeed, in a timely manner, but she did not dissolve the seals of incorruption. Remove your veil, so that that animate veil of the Word may be received within, which hid the divinity within itself, yet did not burn up the material substance with its fire. Receive the lampstand made of gold through the Spirit, whose torch illuminates the ends of the earth, and through which that same torch kindles those seven gifts of the Spirit, and the terrestrial world. ^{C D}

Receive the life-giving table, upon which the Bread of our life, set forth, refreshed the participants with ambrosia (heavenly nourishment), and from which the bowls of wisdom pour forth the limpid and most pure drink of knowledge. Adorn the Holy of Holies, and receive into yourself the most holy tabernacle.

^B X. Indeed, today, she herself, like a three-year-old heifer, is led into the Holy of Holies. Today, that ensouled temple—which is higher than the heavens and more spacious than all creation—is brought into the temple. Today, she who brought back the exiled human race to its own home through her giving birth is placed in the temple. Today, the spiritual tabernacle announces grace to the legal tabernacle, and commands the letter to give way to the Spirit. Today, the spotless ewe-lamb is offered in the temple as an acceptable sacrifice. Today, the blameless dove, hovering in the inner sanctum of the temple, has avoided the fowler of wickedness, having become superior to his snares. Today, the vessel of the Spirit, having been deposited in the temple, is prepared for the reception of the Word. Today, the all-golden censer is taken into the Holy of Holies, in which the Word, having ignited the flesh like incense, has filled the entire earth with the sweetest fragrance.

^C XI. Bring in the Ark of Sanctification, which received the Lawgiver himself within it, and which bore the heavenly manna—the treasure of the New Testament, the glorious urn, the ark containing the tablets inscribed by God, in which the Word of God, having been inscribed beyond words, transformed the heavy burden of the letter of the Law into the lightness of the Spirit. Receive the priestly rod, which, without irrigation, brought forth the unfading flower, the Lord; receive that holy and desirable land, from which truth and justice have sprung, and which it is forbidden for feet covered with any sort of garment to touch—I mean reason, covered by doubt and infidelity. Receive the shady mountain, in which it pleased the Word to dwell, in which ^D receiving...

^A the stone, having rolled away of its own accord, crushed the image of the enemy and scattered it into dust; receive the fruit-bearing olive, from which the gladdening oil gushed forth and anointed all creation; receive the glorious throne, the royal chariot, in which the Word, seated, arrived having been clothed in flesh. Embrace the couch of Solomon, around which the sixty mighty men keep watch. This the prophetic tongs, kept by Seraphim and preached by the Holy Spirit, prefigured, which, carrying a coal, purified the lips. This the sealed book pointed to, which no one skilled in letters could read, except Him who had sealed it and preserved it in an ineffable manner.

XII. But let us return to the sequence of our proposed argument. After the journey leading up to the temple had been completed, and she together with the virgins accompanying her approached its gates, ^B a vehement and not unpleasant admiration and astonishment overtook those who were within, first indeed because of the sound of the clamor of this unaccustomed company, and then later also because of the sight of it. For a choir of virgins led the way, disposed in a harmonious order, and by both their orderly procession and the blooming beauty of their charms, they presented a most sweet spectacle. The Virgin, meanwhile, as if surrounded by a retinue of those young girls who carried torches, displayed a beauty in her appearance just as in her whole outward demeanor; for she obscured the blooming beauty of those others with the most brilliant splendor of her own, not otherwise than as the sun conquers and hides the light of the stars. ^C Her countenance, by its cheerfulness, demonstrated the greatness of her soul lying within, steadfast; on account of which she was an object of admiration not only to them, but to all of nature, and [by this] more unaccustomed signs provided testimony to her.

XIII. Thus, therefore, as those who were in the temple ran to its vestibule and gazed upon the new spectacle of that choir, the high priest himself, Zacharias, who preceded the others, inquired who she might be and what was the cause of her arrival. The mother, however, who still held her daughter in her hands, is said (as the history narrates) to have answered him and spoken thus: ^D "Since nothing can be hidden from you, seeing that you are a priest of the great God and are taught by Him divinely all things which are necessary to be known, it is much less to be thought that those things which pertain to this maiden are unknown to you, who has arrived here by the most singular providence of Him and now stands before you. And since you have been made a participant in this mystery in an ineffable manner, there is no need for you to be taught by words, being already persuaded by the manifest truth of the matter itself. Nevertheless, since it is required of us, we will explain in speech how these things are. To us, O divine priest, there was no solace of offspring, the impotence of a weak and altogether sluggish nature having prevented this, and

^A the hope of our race's succession had utterly failed. And because of this childlessness, reproaches were cast upon us by our tribesmen, as if we were entirely lacking the gifts of God, though the truth was that the situation was not as those who insulted us supposed. For just as in private, so also when we brought fruits and oblations into the temple, it was manifest that good things flowed to us most abundantly. And so, having bidden farewell to all that we possessed, and commending ourselves to divine Providence, we cast ourselves entirely upon her, praying that through her we might merit the gifts of nature and be freed from the disgrace of these reproaches. From that time forth, therefore, the delights present to us and those things lying within our power were held in contempt: wealth was overlooked, glory was scorned, magnificence was hidden, the companionship of friends was abandoned, the service of servants was pushed away, all joys were exchanged for others, abundance was turned into need, the necessities of life into destitution, and society into solitude; fasting broke down the human nature, and there were sendings-forth of groans from the depths, copious outpourings of tears, earnest prayers, supplications going forth ^B from a crushed heart, and utterances brought forward with words worthy of mercy.

XIV. By these things, then, the all-good Lord was moved, yielded to the entreaty, assented to the prayer, pitied the voluntary affliction, hearkened to the groans, and gave heed to the tears. Therefore, He both strengthened the ailing nature and promised by an oracle that He would provide the fulfillment of our prayers; upon which promise we, having received it as a firm pledge, promised in return to render back to Him who had promised whatever it might chance to be, making no distinction between male and female, and ^C as a divine treasure, we dedicate it in the glorified temple. By the providence, therefore, of Him who granted it, it is given, the maiden whom thou now seest being given back by us, whom the great-heartedness of her parents offers, and a chorus of virgins carrying lamps accompanies, the account of whose economy thou thyself mayest by now have been instructed in by the Author of that economy.

Receive her, therefore, within the sanctuary, and make her a deposit unto God. Look not upon the strangeness of the thing, nor suspect such a consecration to be improper, as though it were by no means fitting, since it is of the female sex that she who is offered exists, for her to be placed to dwell in the sanctuary and to become a companion and fellow-minister of the divine ministers. For the One who promised that He would grant us a child ^D after we had promised to Him that we would consecrate whatever He might bestow, would not have brought her to the light if it had seemed at all improper, nor would He have brought this resolve into action. These things, therefore, O divine Zacharias, pondering in thy mind, receive her coming kindly, and her consecration with great joy. Receive her already accepted by God; receive the fruit which we have obtained beyond our hope, the first and at once the last, namely the only-begotten given to us as the recompense for many prayers.

^A XV. When, therefore, Anna had finished this speech, Zacharias took the child, who had been released from her mother’s hands, kissed her, and blessed her, saying: "The Lord God has magnified thy name in all generations." He kissed her and blessed her; the kiss was a sure sign of the kindly providence of God receiving her, while the blessing was added as a prophecy of the salvation soon to come. Observe, moreover, how Zacharias, by the generous reception of that most chaste kiss, showed forth signs of a superior benevolence and affection, and of an indubitable kinship with her; by which he provided a ground of confidence to those who were offering her, and an argument of joy to her who was being consecrated. Nor did he circumscribe the matter of joy within these limits: but by those things which, in praying well, he added beyond hope, he provided a cause for a constant and never-failing delight. ^B For he blessed her, he says, and said: "The Lord God has magnified thy name in all generations." He did not say, "The Lord magnifies thy name," as if it were happening to her only now, because it is offered to Him (God) and consecrated; but, "The Lord God *has* magnified thy name." As if he were to say: "Even if now the glory of thy mysteries is revealed, and the celebrity of thy name seems to take its beginning from thy bodily birth into the light, yet by the ineffable counsel of Him who has heaped glory upon thee, this chosen name of thine was magnified long ago. God exalted that name above the honor of all creatures; He glorified it beyond even the angelic name; He rendered it more sublime than human minds can reach; and He caused it to obscure the celebrity of any other name by the brightness of His own great works."

^C XVI. When, therefore, the high priest had spoken these things prophetically, sacred history relates that he offered that most acceptable holocaust of the human race. Then he made her sit upon the third step of the altar, because, in accordance with each individual stage of her age, the charisms of the Holy Spirit were being increased in her; then, too, she conversed with angels, nor did she lack divine apparitions.

When, therefore, she was dwelling in the inner sanctuary, as was her custom, Zacharias saw a certain person of strange appearance conversing with her and offering her food. ^D Now it was an angel that appeared, for which reason he was vehemently astonished in his mind, and reasoned with himself thus: "What is this that I see? It is something truly strange, and alien to those things which are wont to happen in these regions; the figure that appears bears the angelic form, and yet he mixes words with the maiden, and a nature incorporeal brings food proper to bodies. Angels were wont to arrive here to priests alone, in order to advise or dissuade concerning things that ought to be done, and this did not happen frequently. But that he whom I now see appears to a woman, and to one of immature age and tender years, is a thing truly unprecedented. Indeed, if this were of those...

^A things that had occurred to Anne and—if one were to speak of the spouse of a man and one suffering from infertility—she were to entreat that progeny be granted to her with suppliant prayer, such a discourse would certainly pertain to that matter, and from the result, the thing which I see would admit of interpretation. This indeed happened to Anne, but likewise also to Eli. But since she is a Virgin who dwells in this secret chamber, and is altogether free from all the aforementioned things, and yet we constantly see the angel conversing with her, this indeed offers me a greater miracle to consider. But doubts arise and take root in the mind concerning what is hidden and concealed. What, then, could this be? Why has the angel come, and what does he announce? What is this food being brought to her? What is such an excess of gifts? What has the Virgin done to deserve such things? That she surpasses all who have ever been born in purity, I know, having been convinced by the facts themselves. A clear proof is her character and her growth and progress in virtue, through which she draws the Divine to herself. Thus, her obtaining such great goods will perhaps be seen as the cause of great benefits to us. Might the oracles of the prophets be fulfilled in her? Might the end of those things hoped for come about in her? Is it from her that he who is about to come for the restoration of the race will take up our lump? For this mystery has been proclaimed, and the Word searches for such a one to serve him. Truly, no other will be chosen for his ministry except this maiden whom I behold; for I perceive the beauty of innocence hidden in her, a beauty that is truly wonderful, and the favor of God toward her reveals that which is hidden! ^B How blessed is the house of Israel, from which such a shoot has blossomed! How blessed is the root of Jesse, from which this flourishing rod has sprung up, that is about to bear the flower of salvation for the world! How glorious is the memory of her parents, and beyond all blessedness! How glorified I am, having feasted upon such sights, having enjoyed such gifts! I will owe you thanks for ages, O temple of the Lord, because by your ministry I was not defrauded of this happiness which all the righteous have always desired.

XVII. ^D Thus did Zacharias waver in his mind and marvel at the wondrous things of the Virgin. We, however, might say to him: "There is nothing, O Zacharias, that is doubtful concerning the all-pure one; nothing is inconsistent among her mighty works; all things have received certainty in the truth. For it was necessary that the divine tabernacle be increased by such ascents. It was necessary that the spotless lamb be feasted with such a banquet; it was necessary that she be nourished with such food. It was necessary that she not be reared in the Holy of Holies of the tabernacle, but in the very heaven of heavens, from the beginning of her earliest years, she who was seen to be wider than these, and who surpassed them in purity. It was necessary that she be served not by one angel alone, but that she be escorted in a circle by ten thousand times ten thousand."

^A

XVIII. She is, O Zachariah, the most sublime and purest treasure-chest, in whom the treasuries of grace were laid up, in whom the pledges of our salvation were stored, in whom the riches of the divine economy are ineffably set. She is that undefiled vessel, shining with a light received from heaven, from which the rays of salvation shone forth upon the whole world. This temple received her as a supramundane world. The fragrance of her purity shall be sweeter than all the aromatics that are burned. She outshines the many-lighted lamps by the brightness of her virtues. Rivaling the angelic doxologies, she offers unceasing praise to God, whom she serves. Although she is of the female portion, yet she incomparably exceeds the perfection of the male; wherefore, breaking the bonds of natural affection and disregarding the cares of her parents, she renounces the comforts of paternal love, severs herself from maternal affection, and denies herself the attentions of those near to her. For this reason, the novelty of wondrous things, the economies of mysteries, and the abundance of graces converged upon her: the miraculous nourishment, the wealth of graces, the conversations of angels, the more divine illuminations, the dwelling in the sacred inner sanctuaries, the intimacy in the Holy of Holies. ^B

XIX. For "God," he says, "gave her grace, and she danced with her feet." What kind of grace (he asks) is this? It is either the gift of divine illuminations, or that fortitude beyond her age, or the powers that urged her toward perfect virtue; or he says that she received this grace, by which she alone, above all women, was deemed worthy both to be dedicated by such a consecration and to have such free facility for living anywhere within the sanctuary of the temple; and then also that she should be guarded by grace, and that she should receive the tokens of this grace in that miraculous dance. ^C

"For God," he says, "gave her grace, and she danced with her feet." Why has the writer posited this as something great and most novel—I mean, the "dancing with her feet"? What, then, is the paradox hinted at by this? It is certainly a paradox, and one grasped immediately. ^D

And let it be so, as one may learn from the most patient Job, who says (Job xv. 15; xxv. 5): "The heaven is not clean, and the stars are not pure in his sight." But what could be purer than this one? What could be cleaner? For that most excellent and pure Light (the only-begotten Word of God) so desired her that, through the overshadowing of the Holy Spirit, he willed to be substantially united with her and to come forth from her as a perfect man. These points are indeed perfectly decisive. For since God is introduced as the purest Light seeking the purest seat for himself, and therefore creating Mary as a new heaven, so pure that the author exclaims in wonder, "What is purer than her, what is cleaner than her?"—if you hold that she possessed this, it is manifest that it could be easily replied to the one exclaiming that there is nothing held to be purer than the heavens which were once defiled by sin, and that a purer seat could have been offered to God, had he created for himself another Mother, immune from the stain of origin.

^A And if anyone were to consider the strangeness of the event, he would not deem it second to the most paradoxical things; for that which was being brought about and contemplated at the same time possessed an equal measure of strangeness. For how could it not have appeared so to the observers—to those who were initiated into hidden mysteries within that divine and set-apart space, permitted to dwell within the temple where the sacred rites are performed—to see a young virgin constantly dwelling in a place almost inaccessible to women, and to see a consecration—a thing restricted exclusively to men—strangely extended to women, contrary to expectation? And [to see that] of those who had recently witnessed such unprecedented things, no one—neither priest nor layman—either attempted to restrain by deed or by word what appeared to be an illegality in the matter, nor tried to refute or forbid it? But indeed, God, who prepared the one being offered with graces, brought it about that this was not even perceived as such, but rather that this strange consecration was welcomed and that all who saw it rejoiced together with her.

XX. "For God," he says, "gave grace unto her, and she leaped with her feet, and all the house of Israel loved her." The Israelite people not only does not contradict this new offering but even adopts it with a willing mind; and not only this, but it embraces with affection both the event itself that is taking place and the one who is being offered. "For all the house of Israel," he says, "loved her." It loved her as one consecrated by divine counsel; it honored her as a treasure stored up for the Creator; it embraced her as an offering most acceptable to Him. And it did not say, "The house of Israel loved her," but, "all the house of Israel." It was not just those who were in the divine temple, he says—not only the high priests, and all the Levites who were standing by the altar and ministering to the sacrifices, who took delight in her most pure appearance—but also the fellow tribesmen gathering from every direction, and all those who, for the sake of the ancestral religion, were coming to that most famous temple: men, women, elders, youths, virgins of the same age, those native to the land, and those Israelites arriving from the dispersion; all these, being captivated by the beauty of her who was seen within the palace, were drawn to a sincere and divine love for her. ^B

XXI. "For this reason, it says, all the house of Israel loved her." For, he says, Mary was dwelling in the temple of the Lord like a dove. Who, seeing that sweet and desirable spectacle, would not be seized with delight? Who would not be possessed by the desire for that wondrous vision? And indeed, she turned the eyes of everyone's mind and body away from all visible things, and directed them to that sweet and pleasant sight, so that they might contemplate the most magnificent ornament of the human race and the most perfect virtue in the flower of age, which manifested itself through wondrous constancy; for she blossomed with sublime and unusual gifts, so that they might contemplate her who is our sweetest glory, dancing in the inner parts of the temple, and shining with divine graces, then [also] as a dwelling-place

^A building for itself a nest of mysteries with the virtues it had gathered.

XXII. For, he says, Mary was living in the temple of the Lord, dancing like a dove in the spacious areas of the temple. In her flight, she would leap over the first veil, arrive within the second, pass through to the Holy of Holies, and enter into the very inner sanctuaries of the mysteries; with most pure hands she would handle the most august holy things, and would embrace the symbols that typically signified the Lord's economy, and the figures that prefigured her own self (33-54). Everything seemed to be permitted to her; she had the power to enjoy all things, and nothing of those things which it was forbidden for others to behold was inaccessible to her, nor was she prevented from moving freely through any part of the temple. For this is what it signifies, that she dwelt in the temple as a dove; but primarily, that she had lived there without any stain of sin (35), and that she had been chosen to lead a life in the temple worthy of the dignity of the place, and that a free dwelling-place had been granted to her. These words declare this, since indeed all others who were occupied there in daily tasks by turns were not entirely pure from human stains, even if there were counted among them one who was distinguished by the dignity of the high priesthood. This, therefore, is what is meant by her, the innocent dove, dwelling in the temple. ^B

XXIII. But her parents departed, as the history teaches, wondering and praising God, because she did not turn to them. They were wondering, to be sure, that they saw the virgin not looking back at them; but they were praising God, who was bestowing upon her a firm and constant spirit, and was retaining her whom He had received, and was keeping her inseparable from His own embrace. Furthermore, this which was being witnessed was both wonderful in itself, and truly worthy for which they should bless God. For they departed, he says, her parents wondering and praising God, because she did not turn toward them. ^C

XXIV. And why is there any reason to wonder only at her constancy, in that she did not turn toward her own, when we see that her parents also displayed an invincible strength of spirit in that very thing? For neither were they themselves affected by any sense of grief when they were separated from their most beloved daughter, nor were their paternal bowels moved, nor did the sting of natural affection prick them, nor did they, when returning again to the daughter, embrace her with their accustomed affection; neither did the sweet memory of words uttered by the mouth of the stammering (maiden) disturb their mind, nor did the recurring images of her face and conversation and beauty, which they carried fixed in their mind—since she had previously been their delight—^D

(33-54) I know not whether, among those things which pertain to the temple of the old covenant, anything can be assigned which was not held by the Fathers as a symbol of the Theotokos. On that matter, see the Commentary.

(35) Hence it is evident, as it is most common among the Fathers, that they compare the holy Virgin to an immaculate dove.

^A vehemently afflicted or impelled them to have a conversation of this kind with their daughter: "Many things, indeed, have we suffered to obtain thee, O daughter, and we have undertaken a most laborious struggle and endured grievous hardships, that we might be delivered from the taunts cast upon us because of our barrenness, and might have thee, given to us, as a constant solace before our eyes; but now we suffer the loss of those goods which we have so long awaited. For when it was permitted to enjoy these things, and we had attained what was desired and sought after, when a cessation from labors was promised, and we were rejoicing in the full possession of those things which were more delightful to us than all others; then, our companionship being broken off, both our hopes vanish, and heavier hardships rush in, and sorrow succeeds that knows no consolation—a sorrow which afflicts and oppresses us, and, penetrating the depths of the heart, tortures us. For the loss of a good which is still only held before our hope does not affect us with an equal pain as does the carrying off of a good which we already hold. For it is easily borne if it is not permitted to attain an unexperienced good which is longed for. But if anything be taken away from those who have already tasted its sweetness, its privation is altogether difficult to bear, and brings the most bitter pain to those who suffer it. Now, however, you had been granted to us as the fruit of many labors and poured-out prayers, and you had brought it about that we enjoyed the sweetest delight, and you had fulfilled our desire; but lo, the experience of the goods which are in you follows the loss of them, ^B and loss succeeds to fruition, and sadness to joy. Therefore, a longing which cannot be satisfied is left to us, and a bitter goad of nature which penetrates the depths of the soul. And if indeed it were permitted to think of another child, either present or future, this separation might have been bearable in some way; but since you, as the only solace of our languishing nature, were given to us, you burn our souls with most bitter pain while you yield yourself as a holocaust to Him who gave you; and however much the reason for your consecration be presented as something suitable for recreating souls, it leaves us no consolation for our grief."

But the all-holy parents of the Virgin said nothing of this kind; which is indeed something most marvelous, and most worthy of the virtue of these just persons. For, it says, her parents went down wondering and praising God, because she did not turn back to them.

^D XXV. And indeed, the prevailing love of Him who had received her and made her His own, far exceeded their affection for their parents, however vehement and most strongly binding that might be. O new grace, and one more sublime than any thought! O strange manner of living and discipline! O narrative woven with those words which most befit the reality! O that pasture in which the rational and immaculate lamb of human nature was fed!

For she was fed, it says, Mary in the temple of the Lord like a dove, and she received food from the hand of an angel. For after she was rendered to God, and human solicitude was failing her—because, that is, neither were her parents taking upon themselves any longer the care of those things which were necessary for her daily use, nor were her relatives [remaining in her thoughts].

^A fulfilling their duty, but—while those who were appointed for the service in the temple were either neglecting it or even overlooking it—she would receive that spontaneous and wondrous food through an angel. For it is known to all that she was not entirely deprived of the ministry of those who served and provided for her bodily needs. Indeed, she was nourished from those things which were supplied in the temple and brought in for sustenance, together with those who were prescribed to be partakers thereof. But when the time came that she was stripped of the providence of all, and being almost left alone, she suffered from a lack of necessities and had no one to comfort her in her solitude, then she would receive the spontaneous and wonderful food through the angel. For of those who were appointed in the sanctuary, some, as soon as they had performed the sacred rites and completed their customary ministry, would turn their whole mind and effort toward domestic affairs; others, meanwhile, who were assigned to the incessant service and guarding of the holy things, ^B consuming all their zeal in this, had become more sluggish in providing for her care. For these tasks were the duty of women or maids, and reason itself demanded that the daily nourishment of the body should be provided to preserve natural life; and thus, whenever it was lacking to her, she had food brought even by an angel.

XXVI. Truly, how could the Lord, who had received this one with such most propitious will, not have protected her with such a marvelous providence? How could He not have deemed her worthy of a more divine care? How could He not have supplied her with food in a most singular manner? How could He not have woven her about, like her own portion, ^C encompassing and containing her with His overshadowing as if with certain arms? How could He not have cherished His most pure dove? How could He not have guarded her as a most precious gift? How could He not have been delighted with her as a victim laboring under no vice and breathing forth a most sweet odor?

For if, while we receive this sweet and pleasant history by hearing alone, and recalling to memory that wonderful mode of life and conduct, we depict it with the help of speech, we are kindled with a fervent and burning desire to behold these very things with our own eyes; and whoever hears these things judges it most pleasant and sweet above all others to have lived in that age, to drink in with one's own eyes what was then happening, to enjoy the sight of them, to ^D take delight in that then-new dispensation, and to be gladdened by the contemplation of these our delights, and if it were possible, to embrace and kiss that unique sprout of nature, lovable above all things, and to celebrate her praises with words, and to show this favor to her with the most fervent zeal; how then could the Bridegroom, who had chosen her and taken her into His own house, who saw in her that new virtue of soul exceeding the powers of nature, who was gladdened by the inexplicable beauty of her purity, who was drawn to the invisible (beauty) of her soul...

how, I ask, could the abundance of gifts not make her, through their mutual love, most glorious above all?

^B XXVII. But indeed, she was not only thus beloved by the God of all, and recipient of those ineffable gifts; she was also, to those who then fixed their gaze upon her, a most desirable spectacle, a most beloved subject of discourse, a most sweet object of hearing. For the whole house of Israel, it is said, loved her. They loved her, recognizing she was a newly-allotted dwelling, that she had obtained a wondrous habitation. For the newly-sprouting branch, seen growing in the Holy of Holies, was desirable to behold; it was a thing to be yearned for to see this noble shoot of our race, which raised the magnitude of its virtues toward the height, presenting a spectacle at once strange and sweet. It was a sight to see and to run toward with great joy, the lamp of humanity kindled in the Temple, and to be brightened by the graces emitted from her like rays. It was permitted to those gazing upon her then to enjoy the delight of nature's sweetness in that new manner of life, which pointed out the path to more divine things, and increased the pleasure of those who indeed applied their minds to this ascent.

XXVIII. But those who at that time were in the enjoyment of such desirable sights as yours were, for the most part—or rather, I would say, entirely—deprived of the greater [benefit]; for as much as they were delighted only by your exterior beauty for a little while, they missed the desire and love for the treasures of good things and the hidden mysteries stored up within. For since they were delighted by the sight of the exterior beauty, which shadowed forth the inner beauty—just as if they were delighted by an image beautifully depicted with many-colored paints—they thought nothing of the beauty expressed through it, and a little later they let the external shadow also slip from their thoughts. For it was among those things that expressed the outward form, that one could perceive your glory declared by that same appearance, and from the beauty of the body visible to the eyes, it was easy to conjecture your hidden splendor, or rather, to willingly bestow honor upon both beauties; since each became a habitation of the one Light, and presented to us that one and longed-for splendor. But few of that age arrived at perceiving the resplendent appearance as truly glorious in its internal grace, as most of them were occupied by envy and rushed into voluntary blindness. We, however, illuminated by its rays, peer into these very treasure-chambers of your mysteries, and with... ^{C D}

the light of the Sun of righteousness, who made you his own dwelling-place, we are enlightened, in Christ Jesus our Lord, to whom honor and glory are due, with the Father and the Holy Spirit, now and always and unto the ages of ages. Amen.

ORATION IV

On the Annunciation of the Most Holy Theotokos, taken from the sacred Scriptures.

I. I rejoice today, celebrating my own festival; I rejoice, keeping the feast of my gladness; I rejoice, embracing the glory of the whole world; I rejoice, welcoming the common exultation of all; I rejoice, receiving ^B the laying aside of the curse; I rejoice, being clothed in the new garment of joy; I rejoice, seeing corruption waning; I rejoice, observing the rewards of incorruption being set forth; I rejoice, being relieved of the hereditary debt of our first parent; I rejoice, obtaining spiritual liberty; I rejoice, enjoying the adoption of sons of God; I rejoice, feasting together with the author of my joy, in whose very presence, I lead more sacred dances, sing hymns of thanksgiving to her, clap hands for the nuptial joy, and weave a nuptial chaplet with words of good omen.

II. For today this intelligible and most precious bridal chamber, having received the message of the mystical and ineffable union, at the same time receives within itself the Bridegroom who is inaccessible to the minds of men, and, having the Word dwelling within her, the incorrupt one becomes ^C pregnant. Today the mystical palace, adorned with ineffable purity (38), wondrously receives within itself Him who rules over all and contains all creatures. Today the highest and animate heaven contains within itself, in an ineffable way, Him who made the heaven as a curtain and stretched it out as a tent, and who having become incarnate, holds it all. Today that all-luminous cloud, carrying the Sun of righteousness in her bosom, has spread His brilliant rays over the world. Today the true tabernacle welcomes the Legislator not through symbols and types, but, as He Himself was pleased, substantially, and declares to all the law of the Spirit. Today that urn, wrought from the gold of grace (39), storing up the heavenly manna, sets forth the immaculate food for the faithful. ^D O new thing! O strange collision! Two things at the same time, though contrary to one another, have come together in the present, joy and fear; joy

indeed, since they commemorate a common exultation for all; but also fear, because they exceed the power of words, nay, they transcend all understanding; nor is it possible for anyone to attain to the perception of this joy who is void of fear. ^A

III.

III. On the Annunciation of the Virgin.

And observe how the evangelical narrative agrees precisely with the history, and thus makes it credible that it is of the same Spirit. For that [account], having made mention of the silence of Zacharias, proceeds thereafter to the miraculous things which pertain to joy. So, too, this [narrative], having spoken diligently of that same silence, immediately recounts both the joy and the time simultaneously. Therefore it says: *In the sixth month the archangel Gabriel was sent from God unto a city of Galilee, named Nazareth.*

IV. It is justly a matter of inquiry why the mission of the archangel to the Virgin did not occur within this interval of time—for instance, in the third or fourth month, or the one following—but in the sixth. For the Virgin was wise, if ever anyone among those in existence was, and excelled in intelligence, and consequently showed herself obedient to the oracles given from above, always heeding them, contradicting nothing, and being ignorant of any hesitation.

But He proposes to her [the mission], that he should persuade her of that which is the height of the mystery, not only by the words of the auspicious message, but also by facts already brought to an end. ^C For he was about to announce to her something new and entirely alien to the norms of nature, a thing which, having happened in the past, had not been named [or: which since the beginning of time had never been heard of]. Wherefore He constructs more manifest preludes, and confirms the ambiguity of the words through the facts. For since, at this time, the embryo, reaching perfection, causes the maternal womb to swell ^D and reveals the burden outwardly to those who look upon it, the Lord—who with wondrous providence ministers this ineffable mystery, so that He might apply the most certain testimony of the eyes—in the sixth month of the conception of the Forerunner, says to Gabriel:

V. "Come now, O guard of My authority, serve the paternal will. Come, signify My descent; go, preach the advent of the Holy Spirit among men, announce the benefits of the Will that holds common honor; I, with the Father and the Spirit, fashioned the creation of the whole; I..."

arrayed the twin world: by my command all the orders of intellectual hosts were created; by my bidding the heaven shines, adorned with a variety of stars: by my providence the earth is crowned with flowers: from me is every life of living things; and I, when I had fashioned man with my own hands after my own image, proclaimed him lord and king of all that are upon the earth. The tyrant, having waged war against him, tore him from the kingdom: he cast him down from authority: he boasts in his victory over him. Wherefore, I have determined to restore him to his own dignity by my own presence; this dispensation of mine I long ago promised through the prophets; this I now hasten to fulfill through my mercies. I wish to make men your partners; it is fitting that one harmonious hymn of glory be offered to me by all. I do not begrudge this union; for I created you also free from jealousy: I rejoice in their exaltation; and do you yourselves rejoice with me in my will. This descent of yours, O Gabriel, unto them, is the sign of their ascent unto you.

Do you, therefore, go, to minister to the mystery; for they possess her whom the mystery requires for its fulfillment, whom I prepared in advance for this end, my most pure dwelling, the undefiled abode, the immaculate hospitium, the treasure more precious to me than all created things 42. Seek her out, O Gabriel, whom I chose for myself for this purpose before all generations, whom I predestined for the sake of this dispensation. The choir of my prophets proclaimed her with loud voices: through her, the human race hopes to have its own kingdom restored. In her I myself glory; in her purity I delight; it is clearly right that I should inhabit her, and show her to be my mother 43, and exalt her in honor above your own nature. Go, therefore, and be a minister of this wondrous work: proceed, and look upon my bridal chamber, the dove devoid of all malice 44, the rational ewe, the ark of my sanctification; behold the beauty of her which is incomprehensible to your own intellect: marvel at her incomparable innocence; marvel at her ineffable 45 purity: be astonished at the portent of virtue which is greater than all thought, and, struck with amazement, confirm to her my certain coming.

42 Behold, the Word is introduced, commending the holy Virgin as the most precious treasure; yet he does not expressly commend any of her riches, save her most singular purity. And yet, as we have premised a little before, the matter itself demands that, if any gift, while the others are passed over in silence, is praised to the highest for someone’s glory, this one must be understood to surpass all the rest. Therefore, if indeed by the constant opinion of all, any flaw or defect was absent from the other gifts and virtues of the holy Theotokos, this same must equally be professed of her purity, nay, even more strongly. No place is therefore left in the doctrine of the Fathers for any flaw which might have ever dimmed, even in the slightest, the radiance of the virginal soul.

43 You have the opinion among the Fathers to be most firm, that the singular purity of Mary moved God so that he chose her for himself as his mother. It is confirmed from this, which we indicated above, that among all the prerogatives of the Virgin, this one was seen by the Fathers to be the most noble, and therefore it is impossible, according to the opinion of the Fathers, to think that she was ever overcast by sin.

44 Just as it is gathered from the same opinion, that it was customary to apply to the holy Theotokos those things which are read in the Canticle of Canticles concerning the Spouse; so that the fact that she is adorned with the title of one expert in, or devoid of, malice, clearly shows that the holy Fathers especially admired this privilege in the Virgin, that she was free from every stain of sin.

45 For what, I ask, kind of incomparable innocence would it be, which had once been utterly absent from the soul of Mary? How could her purity be called ineffable even by the angels themselves, if at one time the soul of the Virgin had appeared defiled by the common stain?

^A VI. When the archangel learned of the command of his Master, he was seized with terror; having pondered the matter, he shuddered, and at first, being at a loss, he was full of doubt. But, unable to contradict the command, he set about fulfilling the ministry imposed upon him. Therefore, with the speed appropriate to his nature, he directed his flight toward Galilee; and at the same time, totally occupied as the matter demanded by the novelty of the mystery, he reached the designated city of Nazareth; and having entered the dwelling of Joseph, while still assuming no form, he remained hidden from the senses of anyone. Being incorporeal by nature, he therefore avoided the eyes of the Virgin and scrutinized everything touching her. For he discerned a certain ineffable wealth of purity hidden within her, which was incomparable to any created nature; he beheld her soul, ^B both unassailable and inseparably attached to God, and he was struck with amazement, attending to the miracle he saw; he perceived her state to be fitting to the word of Him who had sent him.

VII. Wherefore, clearly discerning this, he revolved such thoughts within himself, as if addressing the Virgin: O the abundance of your graces! O the good fortune of your lineage! O what glory they have been deemed worthy of! What a crown they have placed upon you! What a diadem they have bound about you! What joy they have enveloped you in! What shall I say, or what shall I speak, having encountered a miracle beyond words? By what inventions of thought, in seeking appellations, shall I dimly grasp [the sum of] the praises that befit you? For to attain to what is worthy of you is impossible for me; your God-adorned calling transcends every encomiastic name; it has its eulogies from above, it receives its worthy praise from the Master, it is not exalted by the praises of those born of men. ^C O Nazareth of Galilee, how you have treasured the pearl! How you have stored up the riches! And how you will now receive [even more] through her! O the awesome mystery! O the ineffable Mother!

VIII. Thus, then, the prince of the celestial militia remained in a state of wonder, rejoicing in truth as he marveled at the paradoxes of the Virgin that surpassed human understanding; yet he considered how, by sounding abroad the gentle joy, he might not instill in her a most overwhelming shock. For the all-immaculate one was free from all foreign discourse, and untainted by any flattering word. Therefore, most wisely [he sought] the all-immaculate one, ^D

totally removed from the company of many, and was averse to any flattering words. Therefore, that most prudent heavenly minister explored a suitable time and a place convenient for the affair.

And hence, in my opinion, that history of these events is rightly to be preferred which ranks among these the first tidings of joy, which occurred outside the Virgin’s house. For although the divinely inspired evangelist has consigned to writing only the words of that conversation which the archangel held within the house, he omitted very many other things, I suppose, for the sake of brevity and conciseness, as may be observed regarding other matters as well. ^B For just as when we are enclosed within the interior of someone’s house, and all is silent about us and an all-encompassing quiet prevails, if a great clamor is suddenly raised, or a vehement voice strikes our ears, we are accustomed to be gravely distressed, and, seized by most vehement fear, are driven hither and thither; and often, occupied by trepidation, we even strive to flee outside to avoid the misfortune; but when we are out of doors, if something of the same kind happens to us, however grave it may be and suddenly may invade us, it moves us with more moderate terror, since the senses are then distracted into many things and do not painfully receive huge clamors; in the same way, those things which related to the annunciation of the Immaculate Virgin were also providently disposed. For if Gabriel had addressed her indoors, ^C there was an impending danger that he might have driven her outside (by perturbations). But after he appeared somewhere outside the house and addressed her with a greeting, he already compelled her to go inside, and there he safely detained her for the things that were to be said, for she would not have had anywhere to turn away out of perturbation.

IX. Since, therefore, by the providence of Him who was fulfilling the mystery, (the Virgin) had gone out from the little house for a while to draw water, as history narrates, and had arrived at the spring (which indeed was a symbol of the mystery, and shadowed forth the immortal water), then the archangel, not yet showing himself, poured forth his voice.

She, however, terrified by the novelty of this voice, occupied by fear and dread, retreated into the interior portions of the house. ^D But after she was intent on her work—her heart still palpitating and beating with frequent movements, her cheeks suffused with pallor, and all her limbs trembling vehemently—the leader of the heavenly militia, configuring himself into a human form, exhibits himself manifestly to her sight from the doorway, and then he uttered that blessed voice; then he announced the joy which surpasses all intellect; then he declared the blessing to the blessed one. The words, moreover, so full of such great joy, were of this kind: Ave, gratia plena; Dominus tecum 18.

X. O voice clearly manifesting the character of the reparation of the human race! Which of the intelligible natures have obtained such glory? Which of them, whether angelic or...

^A cherubic or seraphic, have been condecorated with similar honor? Which Thrones or Dominations have been made participants of such dignity? Whose many-eyed splendors shine with such light? Whose magnificence among Principalities and Powers has been raised to such a height of loftiness, to which thou alone hast been exalted, who hast borne in thy womb that same Creator and Lord of all, clothed in flesh? O thy great miracles! O gifts bestowed upon thee beyond all comprehension! Hail, full of grace; the Lord is with thee. What mind, considering this portent, would not shudder? How could it not be carried out of itself and utterly fail in its powers? ^B An incorporeal voice was sounding, and the Son of God, who is in Himself void of all form, was putting on corporeal nature; a mere word went forth announcing the joy, and the supersubstantial Word was assuming the thickness of flesh.

XI. And behold, O beloved, how august these things appear even in the figures themselves. The symbols of this mystery were shown from heaven in advance; and although they were delineated only by certain shadows, these visions were nonetheless tremendous, not only to the prophets who were privy to divine secrets, but even to the holy angels themselves; nay, not only to the angels, but even to the Seraphim, who occupy the highest order of all. For even to them the ^C type was full of terror, and the adumbration was incomprehensible, as to how and in what manner the prophetic oracles themselves would interpret it. For they say: And there was sent, he says, to me one of the Seraphim; and in his hand he had a coal of fire, which he had taken from the altar with tongs; and he touched my mouth and said: Behold, this hath touched thy lips, and it shall take away thy iniquities, and shall cleanse thy sins (49).

For what reason does the Seraph not grasp the coal with a bare hand fashioned for that purpose, but uses tongs, as if avoiding the burning quality of some consuming ^D fire? Because, to be sure, those intellectual Virtues are not only unable to attain to the understanding of the mystery, but they would not be found equal even to the service of this ministry, unless the Lord Himself gave them His own help. For this is signified by the tongs, namely, that the divine power is present to them as a kind of hand, and by His goodness brings it about that what cannot be borne by itself can be borne by them. Wherefore the mind is struck with stupor, and reasoning hesitates and fails, when it considers, as it progresses to the outcome of the mystery, how there, in a mere type, the fiery heat terrified the Seraphim themselves; whereas here, in the actual work fulfilled in the Virgin, it kept her unconsumed: how there the figure appeared terrible to incorporeal substances; but here the Truth itself has dwelt substantially, and has indeed put on our own mass (assumed from her), yet has preserved her intact in a wonderful way above nature: how there the fiery nature...

^A of the unapproachable essence, the flaming and most luminous chariot, the heaven that gave rise to the Sun of righteousness for us, the tongs that carried the purifying and illuminating coal, through which the fire that consumes sin was kindled, through which we become partakers of this, and have been cleansed from our wickedness, and transformed toward the divine nature. XII. But here it is appropriate first to ask: how, if the all-blameless one was accustomed to the angelic ^B dialogue—as previously occurred in the temple—did she bear the sight of the archangel with such fear? It is right to provide an explanation for this doubt: why was she struck with amazement and troubled, and why did she doubt the one who appeared? It is because he himself revealed neither the command of the one who sent him, nor his own name and proper dignity. For, indeed, before being questioned by Zacharias he anticipated him, saying: *I am Gabriel, who stands before God*. And Michael said to Joshua the son of Nun: *I am the prince of the host of the Lord*. And the Creator Himself said to Moses: *I am who I am*.

Why then, one might say, did Gabriel not offer such instruction here? Plainly, because he was speaking to her who already knew all things well. For it did not escape him that the most wise Virgin possessed a most ^C penetrating intellect; and since the form he assumed aptly demonstrated by itself the things previously mentioned, he rightfully omitted speaking words about these matters.

But, someone says, why was she troubled and struck with fear at the sight of him? Because, surely, in a poor dwelling where she avoided the company of anyone who bore the form of a man, she saw a strange form approaching her. For if she were still living in the temple, she would have judged, both from the place and the appropriate sequence of events, that what was happening was not strange. But since she saw a wondrous figure, announcing new and paradoxical things, in a humble little house ^D where she avoided even the familiar company of kinsmen, she was rightly troubled at his appearance, as we said from the beginning. And indeed, when she spent her childhood in the temple, these wondrous things happened to her without terror, as human nature during that age is generally disposed; and, moreover, it was fitting that at that time, when he was conversing with her familiarly, he should be seen in a humbler form; but that he should appear in a more august and wondrous form, when he was announcing the presence of the Master and advancing ahead of the royal visitation, [with] a more royal appearance...

as he himself assumed a form better fitted to strike at hearts, when he was announcing the coming of the Lord and preparing the way for the King who was already arriving.

XIII. But she was not troubled in spirit so much for that reason as because of the novelty of the things being said. Wherefore that commander of the celestial host reveals the ineffable mystery in a few words, and speaks to her thus: *Behold, thou shalt conceive in thy womb, and shalt bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his father David.* And these things, indeed, he declared according to the flesh. From this point he begins now to unfold the prophecies, reminding her of those who had been the heralds of this event; and he makes his beginning from the one who is better known, more kindred, and therefore entirely worthy of belief, namely David; by saying that the one who was to be born was his son, he reminded her of the kinship, and signaled the truth of the prophecy of her ancestor. ^B

XIV. Then, therefore, that most undefiled one was prepared to receive the matter, nor did she reject the angel’s words; but, utterly abhorring the intimacy with a man which she suspected would follow, she replied to him from the opposite side, saying as it were: "What glory will accrue to me from such a birth? What profit will it yield, when, even if the one born of me should take possession of the whole world, I nevertheless suffer the loss of the treasure of my purity? What is the utility if I am indeed called the mother of a king, but forfeit the title of virgin? The dignity of royalty is empty to me. For nothing of all that exists has been judged by me, or loved by me, as more precious than the dignity of purity; not the diadem of a kingdom, ^C not the power of dominion, not the majesty of wealth, not the radiance of glory, not this earthly world, nor even this most beautiful heaven itself will be able to bring any benefit to me if I do not shine with the brilliance of its own purity. I embrace one kingdom, the worth of temperance; I wear one crown, the distinguished diadem of virginity; I possess one wealth, that stored up in chastity; one heaven is esteemed by me, the mind illuminated by the rays of the virtues; by its beams I am made resplendent, by its height I am lifted up, its beauty I desire; this both draws me toward that which is seen, and carries me above that which is seen. But you, whether you announce that I shall ascend even to heaven itself, or whether you bring benedictions ^D that exceed the order of nature, you shall not alter by flattering words my resolve, which has been once and for all consecrated to God, nor by your great promises shall you lure, nor by the sweetness of your voice shall you...

^A soften my spirit, nor by the unheard-of solicitations shall you overcome my will. For it knows not how to change; it has laid the unshakable foundations of chastity; it is fixed upon a firm rock, which remains immovable for ages.

XV. Thus the most pure one expressed clearly that by which she was troubled. But the leader of the celestial host, when he perceived her disquieted by these suspicions, again adapted his speech and dissolved her fear with his response, saying: "Fear not, Mary; for you have found grace with God. And behold, you will conceive in your womb, and will bring forth a son, and you will call his name Jesus." Do not fear, he says, the strangeness of my appearance, nor be perturbed by the novelty of what is said; suspect nothing deceptive in these things; my speech is free from all deceit. I have come to announce a joy: a grace which you alone have found above all generations; which you receive not as a wage of debt, but as one existing as the cause of a gift to be bestowed upon the whole world. Think not, therefore, that there is anything present that could be considered deceptive; for the matter itself offers no deceit; I do not bear such an appearance, nor do my words exhibit any mark of flattery. I come as a herald of joy, not as a weaver of adulation; I come to reconcile a blessing, not to construct a deceit; I am clad in an ^B admirable form, I do not present a terrifying aspect; it is an angelic one that you see, the matter concerns the Lord, for I do not treat of human things. Why, therefore, are you troubled and terrified? Why, pressed by anguish, do you doubt what is said? Why do you fear? These things which seem full of fear to you, truly proclaim the dissolution of the curse. Your caution in acting is truly to be tested, and I rejoice and delight in that prudence of yours which is above nature, which you employ. But every ground for doubting is absent, and it is right that you should receive the grace with a calm mind. And this is of such a kind: "Behold, you will conceive in your womb, and will bring forth a son."

XVI. Then Mary said: "How will this be to me, ^D since I know not a man?" While you offer great things, you have simultaneously included that which, of all the things I have forbidden myself, is the most horrible. You tell me I shall conceive and bring forth a son. This is to me the cause of anguish; this is the head of my dread; by no other thing of all that are terrifying am I so frightened. Your appearance is truly most splendid, and your voice is stupendous, and your words are sweet, and your promises are great and void of deceit. But as for the matter of my consenting to the intimacy of a man, and allowing the flesh devoted to God to be enslaved by union, this is altogether forbidden to me . Wherefore, although you appear most auspicious in your aspect, and bring with you blessings mightier than any grace, and sing a sweeter joy...

it sounds to me like a horror, and appears to bring about a sin rather than a blessing. If, therefore, you were to declare that such a thing would come to pass in some new manner, it would surely be appropriate for me to acquiesce in your words, and to take note of the reason for this new work. But if you indicate that the birth will occur according to the customary order of marriage and union, away with such wickedness! Cease from such a deed; do not utter a word about this; do not proceed to pour out evil upon a soul that has not known evil. Why have you gilded a curse with the colors of joy? Why have you concealed iniquity under the veil of a blessing? Why have you fashioned a deceitful form with pleasant words? Why do you hide an ugly scheme behind your decorous appearance? Cease your pestering; you do not bring a blessing, but introduce a transgression. I have not entered into such agreements with the Lord, nor does He, in return, accept such things instead of those I have pledged. Having vowed myself, immaculate, to the Immaculate One, I have sworn religiously to keep my dedication to my Lord intact until the end of my life. ^B You, Lord, the inspector of my purity, do you intercede here and now. For you are the most unerring witness of the chastity hidden within me; you alone behold my sincere disposition, to whom having once dedicated it, I have kept it until now inaccessible to flattering words, not only shunning them, but remaining entirely pure from such thoughts. Do not permit, therefore, a deceitful word to enter the mind dedicated to you, nor allow the hearing consecrated to you to be struck by strange phrases; do not grant passage for treachery to come near my untouched and unstained purity. Appear as my defender, you who see all things; for a struggle confronts me on both sides; both believing is fearful, and disbelieving is dangerous. ^C Both are certainly visible at the present moment. For the sheer magnitude of what is being said causes one to doubt, while the appearance of the speaker warns one not to hesitate; for this person appears entirely free of all guile, bearing no sign of deceit. Yet, he is also clearly foreign to human form; presenting an angelic character, he resembles those who have often appeared to me in your temple; except that he is surrounded by a more paradoxical beauty, and displays a more radiant vision, and this one is sweeter in his aspect and more pleasant in his speech.

XVII. The Annunciation

The One who dwells in you in an ineffable manner will be incarnate from the Holy Spirit and from you, with no other person intervening for the formation of His flesh. I disclose to you nothing, he says, that is forbidden; nor have I come to strike terror, but rather to bring joy. I announce that the birth shall be accomplished not by human reason, but by a divine and ineffable counsel: the manner of the conception shall be new, the kind of childbirth strange, and free from the things you fear. Behold also the gentleness of the minister, how it puts away that which is fearful and encourages the soul toward the future. And behold, he adds, Elisabeth your kinswoman, and she has conceived a son in her old age. Take the pregnancy of Elisabeth as an indubitable proof of the outcome of the things declared to you, he says. For I, who am very far removed from the nature of your condition, am not the only one to announce this strange thing; but you shall receive from her, who is inspired from above, the confirmation of the good tidings, having it from the strange childbirth of the aged woman, who had not even come to the thought of childbearing.

^B XVIII. Thus, then, the supreme leader, having lifted the most luminous mind of the Virgin, establishes it above the heavens; wherefore he also prepares her to yield to the mystery with ineffable joy, she not having refused this before, but inquiring about the manner. For she did not disbelieve the things that were said, but diligently investigated the cause; nor did she decline the birth, but sought to know the manner of the birth. Hence, that which for her had been a cause of trembling and hesitation became a proof of greater joy for the grace-bearing minister; for as much as he understood her to be pressed by agony on that account, so much the more did he discern her purity.

Wherefore the Evangelist expressed both the sentiment in words, and the words themselves, just as they were uttered, saying: *And Mary said*; that name, indeed, indicated by God, an appellation corresponding to the truth, glory to be celebrated with the highest praises, a tongue divinely moved, a most truthful mouth, lips streaming with the knowledge of God, the richest abundance of wisdom, a treasury of words, a storehouse of gifts, most luminous knowledge, the magnificence of nature, the incomprehensible height of the human race, the glory of the holy angels, the most noble offering of all creatures (57), the apology for the whole human family (58), what did she say? What blessed words did she pour forth, the most wondrous narrative of the angels? Lo, ^{C D}

^A she saith, the handmaid of the Lord, be it unto me according to thy word.

XIX. All intellectual Powers rejoiced with joy when this voice was brought to their ears; the heavens rejoiced from above, and the clouds received this as a dew of gladness; the air was sanctified by the sound of this voice, and the whole world shone with new light; as it ran like lightning to the furthest ends, the sun rendered its rose-colored rays more brilliant, and the corona of the stars displayed a brighter beauty. The ears of the human race were opened, and the speechlessness of its fall from grace was then transformed into joyful acclamation.

Who among the righteous, when called to honors greater than his own merits, ever broke forth into such a sentiment? What soul, having been made certain of future blessings, would have awaited their attainment so modestly? The leader of the heavenly hosts had exalted her above the heavens; but she, having the earthly condition before her eyes, poured forth thanksgivings. He had raised her above Cherubim and Seraphim, above Thrones and Dominions, by reason of the promises; but she, not forgetful of her own nature, proclaimed the divine sovereignty, and confessed her own servitude. He had declared by sure faith that she had been chosen to minister to the mystery; but she, supplicating, asks for the performance, and at the same time with her prayers attests a grateful mind for the events to come: Behold the handmaid of the Lord, be it unto me according to thy word.

XX. O august voice, which spontaneously manifests the nobility of the mind! O ^C excess of humility, apparent in such great height! Behold a virtue, which neither angels nor men can either attain to with the mind or admire as it deserves! She did not waver at the insolence of the speech; she was not driven by doubt to refuse the promises; she did not flee the fearful aspect of him who appeared in a new form; nor, looking toward the ineffable nature of the mystery, did she resist the herald as though he were announcing impossibilities; she did not put forward the words of faint-heartedness; but, magnanimously receiving the words as if they were a work and as if they had been spoken by the Lord, she displayed in herself, with a mind adapted to it, the strangeness of human humility. For what might have seemed hesitation was not for the sake of contradicting, but for the sake of inquiring into the manner, and defending her purity. Wherefore, when she had been made certain concerning the ineffable mystery of the birth, she delayed nothing further; but, meekly lending her ears to the discourse, she received what was said with firm faith as true, although, when a messenger spoke of such things, and affirmed that the conception would be from the Holy Spirit and a new thing, it would have been more natural then, by doubting, to respond roughly thus: "What is this which thou dost mention while speaking? Thou bringest forward a birth alien to the order of nature: thou utterest words unaccustomed to the ears of any; do thou turn thy attention, and relate what things may seem consistent: turn thy eyes to past generations

^A if thou canst find any such thing come to pass from examples; and if so, speak, and the discourse will be worthy of admission, nor will there be need to doubt of the matter; but if thou art unable to point out any such thing (for indeed it was never seen), why dost thou pour forth empty words in vain? Why dost thou speak in contradiction? Bring forth certain proofs of a future event; provide tokens that fittingly correspond to the matter. Whence shall I know for certain that thou hast come as a messenger of truth? Great are the things which thou proclaimest; and therefore they have need of valid arguments and consistent examples. It is not fitting to toy rashly with the ears, by urging such words upon them without controversy: for a discourse to find belief without danger, it is necessary that something be added to confirm it. But that most immaculate one objected nothing of the kind. ^B For, receiving what was announced to her with ineffable faith, she held it as certain, as if it were already completed in deed; and therefore she replied: *Behold the handmaid of the Lord, be it done to me according to thy word*; as though she would say: Thou indeed hast fulfilled thy ministry to execute the mystery; I, however, with ready will and obedient mind, am most prepared to serve it.

XXI. But after the leader of the heavenly host had performed his ministry concerning the mystery, and had duly prepared the mystical bridal chamber, he returned to the celestial choirs. Wherefore, the divinely inspired Evangelist says: *And the angel departed from her*. ^C But for what reason did he express the archangel’s entry more significantly? For he says: *The angel being entered in unto her, said*; but here he indicated the retreat with only the word, *he departed*? For it was consistent that, when he had narrated the entry, he should also make mention of the exit. Why then was it said, *he departed*? The most wise Luke surely wished to employ words adapted to the matter. For the prince of the host, when he first entered, so composed himself that he would imitate the manner of entering which is customary to men, lest he should strike too vehement a trepidation. But when he saw all things brought to an end, and perceived the mind of the Virgin elevated more sublimely than the natural condition allows, he openly displayed his own power, which was consistent with himself. ^D Hence, flying away from her eyes, he uplifted himself into the air according to his nature, and returned to the heavens, demonstrating by that very act what he himself was, and adding a firmer constancy to her who stood unmoved.

XXII. O Gabriel! How good a message, O Gabriel, thou bringest us by thy arrival! With what excellent benefits hast thou come to announce! What joy, what gladness! Go forth happily, most splendid harbinger of our joy, most joyous herald of the mystery, common legate of gladness, initiator of mysteries, minister of the dispensation. Go, announce to the heavens

^A the glory of our heaven; go, relate the marvels of the tabernacle that is more spacious and more precious than they are; tell the celestial hosts the wealth that you beheld within it. Speak to the Thrones and Dominations of the supreme honors of the kingly throne, of the fiery chariot of the incarnation of the Word, of the many-eyed mirror of the mystery, of the most luminous bridal chamber which you adorned, which you decorated with the proclamation, whose graces beyond nature you marveled at. Reveal to them the ineffable Mother of the Creator, who surpasses their intelligences, who overwhelms them in her childbirth; make clear her greatness, proclaim our restoration through her, the strange reconciliation, and the dance to be performed in harmony with them. Speak, O beloved one and partner in our joy, with what titles we surpass them, through what grace we may act confidently with them, for what cause we may glory and boast; announce what fruit human nature has brought forth, what wealth it has stored up, what a treasure it has laid by. While you are preaching these things, rejoice with us in our salvation; consider the inalienable joy as common. For you alone have shared in this ministry; we know that you rejoice with the hosts above for this reason; but we seek the unique joy, which as a minister you showed forth, which you confirmed by deeds; we ask that this be kept undiminished, so that the marks of our confidence toward you may not be excluded, ^B so that, having boldness through this, we may set you forth as a common propitiator before the Master and our very joy.

XXIII. But O common exaltation, O confidence of the race, receiving such desire, repay it in turn with your benefits. We, therefore, having risen to such a height, and enriched through you with the abundance of good things, having nothing to offer in exchange for these, nonetheless weave such crowns of praise for you. ^C

Hail, restoration of our fall; hail, through whom we have been led up to the height of knowledge; hail, heaven more sublime than the heavens, through whom we enjoy the heavenly treasures; hail, queen, through whom the incorrupt kingdom has been opened to us; hail, fertility of human nature; hail, abundance of the participation in good things; hail, inviolate treasure; hail, wealth that cannot be taken away; hail, unfailing sustenance; hail, ineffable delight; hail, eternal food; hail, sober drink; the desperate longing, the desired participation, the storehouse of good things, the enduring enjoyment, the unending gladness, the perpetual exultation of Christians, the much-desired joy of those who desire you. ^D

^A Be pleased, then, to keep these benefits undiminished. Show, in this also, the advantages of your abundant grace; for it is one and the same thing for these benefits to be brought to us through you and, once brought, to be preserved intact, in Christ Jesus our Lord, to whom be the glory for ever. Amen.

ORATION V

On the text: "And Mary, rising in those days, went into the hill country with haste," etc.

I. Whoever are vehemently carried by affection for those they love, and desire to be continuously in their memory, do not only fashion their image in their mind, ^B and, as if on a tablet, depicting the imagined form, paint the splendor of the beloved; but furthermore, if anything noble or delightful was said by them, and, having been preserved in memory, was kept, they embrace this too in their mind and carry it about with them everywhere. For from this, too, it is permitted to them to reap a very abundant fruit of pleasure, holding the words in place of those who spoke them; and so it happens to those who rejoice with them that they are continuously occupied with their development, at once taking pride in them and rekindling the affection felt for the beloved.

Since, therefore, the relationship formed toward things that are otherwise fleeting and easily perishable is compelled to follow this custom, how much should it fittingly follow for those wounded by the desire for the all-laudable one? ^C They have within them the fire of love burning, and they desire both to look upon her constantly and to browse lovingly over her words. Therefore, considering this praiseworthy passion to be common to us all, I think the thoughts that arise concerning it should also be called common. And if, in the words of the (Virgin) which we have at hand, anything should perhaps occur that might seem to have been spoken less suitably by our Queen, we must surely expend much labor and much diligence in investigating them, knowing well that nothing at all was uttered by her in vain, but that all are utterances full of grace and the operations of the power of the Holy Spirit.

II. But since the account of this doctrine transcends any subject of discourse, and overflows with all good things that procure our salvation, how great a loss would we suffer if we neglected the great utility that flows from it? How, then, are we to neglect ^D that which possesses such great benefit, and fail to embrace the sayings of the...

^A most pure [Virgin]? How should we not take pleasure in that most pure sweetness, so that by storing up her words as a crown of glory, and her thoughts as a precious treasure, we may house that very inalienable abundance within our hearts—that wealth of our salvation, that precious heirloom, the storehouse of the Lord’s dispensation, the treasury of hidden goods, the crown of humanity, the adornment of nature? For wherever the remembrance of her permanently resides, there without a doubt her presence is not absent. Let us therefore store her within our souls; let us deposit this most precious treasure within ourselves; let us trade in the wealth of her wisdom, and having gathered from thence the desirable profit, let us dispense our service to those who seek it, according to our ability. For this is varied and precious, and possesses a better trade.

^B III. Now, since she who was the cause of our joy had received the joy that surpasses all understanding, and was already performing her ministry in the ineffable mystery, she was also eager to be more fully assured regarding the wonders of Elizabeth. But since she had decided not to make a long stay with her, she first clears away those things that might distract her desire, so that by being pressed by such concerns, she might not, through too much haste, fail in the goal she had set for herself. ^C And it appeared to her more necessary than other things that she should first entrust the sacred work to the priests. For reasoning clearly within herself, she judged as follows: if this is not taken care of, it will necessarily happen that, as two urgent matters press upon her, she will fail in one or the other. For the one threatens danger, while the other confirms failure. For if the journey to her kinswoman were to be undertaken, requiring a longer inquiry, the idleness of the work at hand would rouse the priests to a search. For this reason, they would create great turmoil in the house and ^D great investigation among the kindred, and with many jeers they would overwhelm the old man rather than me. And what would they not say? What manner of gibes would they not scheme to launch? "Look," they will say, "at the excess of contempt! Observe the forgetful mind of Joseph regarding the divine commands! Witness the youthful audacity of an old man! He has disregarded the decree of God; he has counted the most fearful threats as nothing; wherefore, through his own fault, he has been careless in guarding the deposit of God. Where now is the Virgin who kept herself within the walls? Where does he lead around the offering destined for the use of the temple?"

^A Since Joseph would inevitably perceive the whole reason for this, it was necessary to divert it toward the journey that had been ventured. Thus it needed to be managed with greater dignity, so that both that which seemed blameworthy might be avoided, and that she might not fail in the pressing desire that led her. Having deliberated so wisely in this way, and having completed with quick care whatever of the worked purple happened to remain unfinished, the most wise one hastened with speed toward the delivery of the offering.

IV. ^B It was possible, then, to witness the Queen holding in her hands the symbols of royal dignity, and embracing these as precious offerings; yet we do not see that she herself was aware that she was weaving within herself, beyond all reason, the purple robe in the flesh for the King of all and the Master. O, the unutterable mystery! O, the ineffable Mother! In her, the Word was fashioning our nature, and she was ignorant of the paradox of what was happening; she provided the tunic of flesh to the Master, and, in giving what was her own, she who gave did not understand what she was giving. For even if she held as certain that the thing would come to pass, she was nevertheless ignorant that the work that was being performed had already taken its beginning. For with the progress of time, this became clearly manifest, and was confirmed with the firmest certainty. The immaculate Virgin was therefore carrying the finished work, and the inaccessible ^C dwelling went toward the temple, proceeding while refulgent with divine splendors on every side, and shining with immeasurable light. Therefore, emitting rays of grace in every direction, and becoming most radiant to those who saw her, and venerable to all creation, she appeared as the light of many lamps, the star-studded firmament, the sun from which the Sun of Justice took unto Himself a body, both to those who beheld her and to all creatures worthy of veneration.

V. ^D She proceeded, then, having her own virtues as her companions, and meanwhile she was weighing within herself an unusual conversation with him who was then performing the office of the priesthood. For since Zechariah had already been deprived of the use of his tongue, a certain Simeon, one of the priests, was fulfilling his ministry; he knew indeed in part the wonders of the Virgin; but not in the same way as that other—I mean Zechariah—who had been divinely taught many things about her, and who had faith in her most excellent virtues, and for that reason rendered a testimony concerning her to which no other could be compared.

^A Since she, who was free from all malice, understood this, she turned it over in her mind, considering how she might speak with the priest; not as if those things that concerned her were unknown to him—for she, being pure of all desire for show, did not even contemplate such a thing—but because she was about to converse with a stranger, she was overwhelmed by a modesty born of the unaccustomed situation. For the experience of her virtues did not come to those who chanced upon her merely through those who had seen before or by lengthier deliberation, but it was seized upon beforehand by others even through hearsay; in such a way did this cloud, brighter than the sun, come upon those who saw it, remaining incomprehensible to all, and yet to those who had only just met her, through the radiance of her grace, it appeared beyond observation.

^B In this way, then, she hesitated at the conversation with the priest who was present; but nonetheless, entrusting her words to God, who was well-pleased in her and was working the mystery, she spoke to Him thus: “You, O Master,” she said, “as You have governed the things that have already reached their end in me more graciously, and have kept your handmaid blameless, so too, regarding the future, You see and direct those things that are difficult. For both are of Your providence, O Lord, and are fulfilled miraculously by You, having their existence and their outcome in a strange manner. For who, O my Creator, among the just of old, has been deemed worthy of such and so great gifts? Who has been allotted such a way of life as mine from infancy to this present day? Which of the patriarchs has become a listener to such promises? Whose ears have heard such proclamations? ^C It seems to me, O Master, that both for me and for my race, the benefits are great, the gifts are strange, and the outcomes are newer; for indeed the beginnings themselves are also new. What then, O Lord, could I render to You for all of these? What thanksgiving words could I find to repay You, my Benefactor? For behold, O Lord, persuaded by Your mystery, I assent to the things that have been proclaimed.”

^D VII. When, therefore, the priest saw her approaching, being divinely illuminated in his mind, he broke forth into such thanksgivings: “O what good things have appeared to my eyes this day! O most graceful day, which has brought about such joy! O arrival, which brings a blessing beyond every blessing! O Virgin, how great is the mystery that concerns you!”

^A Indeed, it is beyond understanding, beyond words, and beyond all narration. With what fitting words, then, shall I welcome you? What joy-filled honor shall I utter to you? What reverence shall I appropriately formulate for you? What voice, more sweet, shall I devise to address you, as I call upon your most sweet appearance? The miracle overcomes the word; the strangeness binds the tongue, which does not attempt an investigation of the things hidden within you—for it does not even dare to approach these, but wishes only to contemplate and speak of those things which surround you. These manifest your ineffable riches; these testify to the treasure stored up in you; from those things outside that strike one with stupor, I discern the interior perplexity; from those things seen dimly, I perceive the secretly sought-after blessedness.

^B VIII. O fecundity of our race! How it has been enriched by such exuberant fruit! By the most noble shoot of such fertility, it has surpassed the sublime nature of the angels. It extended this offshoot even to the sea, and toward its own heaven it raised its branch, namely that vine which produces fruit without irrigation, fertilized by the Holy Spirit, fattened by the abundance of grace, bearing a cluster without any preceding cultivation, from which the sweetness of immortality distills, from which a torrent of mystical joy pours forth, and from which the salutary cup, being filled, will enrich all who drink from it with the gift of incorruption.

O plant reaching the vaults of the heavens, ^C which truly will transcend the heavens themselves and will ascend higher than all intellectual powers! O shady tree which has covered the entire rational nature, and which is erected above every height that can be conceived; from which the Planter, in a hidden manner, as if from a woody mountain, will rise, and will draw the figures to the end toward which they tend, to the truth; the fruit of which, when perceived, will exist as food of immortality for all who taste it. What words, O Virgin, can be devised that might befit your great deeds? What new thoughts might be equal to the things themselves? What praises can be found to exalt the glory of those who begat you? O parents happy in such offspring! O fecundity, which surpasses the attainment of any created happiness!

^D Come hither, then, you who alone draw near to God, you who are [the child of the most blessed]

splendor of mystery, who breathe forth a scent of spirit more fragrant than all aromatic ointments, whose garments—that is to say, your purity—shall soothe the spiritual sense of all, and behind the odor of whose ointments the daughters of the King shall run, I mean the souls that preserve the archetypal and royal image. Come, you who were of old called beautiful, whose presence is sought with ardent desire, whom the chorus of prophets invokes from above, whom the concordant voices of the just seek out with great joy, you who are the joy hoped for long ago, the happiness long since proclaimed. What joyous greetings shall first welcome your visitation? Every honor that can be devised lies beneath your magnificence, which is more excelling than any honor, and receives from the Lord alone the glory of which it is worthy.

^B IX. Thus, then, as the Queen drew near, the priest, meeting her, received from her immaculate hands, with fear and joy, the purple which had been fashioned; and embracing it, he poured forth these words, as it is permitted to believe: O work, performed with such harmony and elegance! O veil, which has found as the creator of its own texture the very tabernacle of God! What was ever dedicated in this most renowned temple so precious? What such holy equipment was ever offered in this holy tabernacle? This is more venerable than any victim, holier than any sacrifice, more acceptable than any offering, surpassing the first-fruits of Abel, surpassing the holocaust of Abraham, surpassing every gift of fruits offered by the just. For what they were offering as a foreshadowing, is now perceived as miraculously fulfilled in her who brings this, the most undefiled one.

X. Following these things, he proclaimed with a loud voice and celebrated her wonders: "O Mary! The Lord God has magnified your name, and you shall be blessed in all generations." These are the words of one wondering and struck with amazement, of a man who is scarcely master of himself before the ineffable portent, and who remains fixated in his mind. For we are accustomed to use such wonder-filled language when we are as if thunderstruck in astonishment. ^D O, he says, what things are being fulfilled in you! "The Lord God has magnified your name"; he has superexalted, he says, your glory; he has raised this above all invisible as well as visible creatures; he has shown this to be more sublime than all human glory; he has made it incomparably higher than the angelic; he has rendered your name great and to be proclaimed by all intelligible natures; great among Principalities and Powers, great among Thrones and Dominions, great and desirable in its own kind. And not, he says,

"did she glorify," but "did she magnify," as if to signify from this that this name is of such a kind that it can neither be estimated according to its merit nor explained in any way. [XI] What, then, is this name, the parent of such glorious joy, which the Lord God has magnified? What appellation of this Virgin has God accumulated with such great glory? Is it a proper and personal one, namely that which distinguishes her from the rest of the same kind by number and singular properties, or is it a common and specific one, which is communicated in equal measure to all individuals of the same species? This discourse does not seem, in reality, to suggest either of these appellations; although they, too, may have been glorified along with the one who was glorified. But let us be permitted to premise of what kind that which is understood to be both celebrated and magnified is—the name of the Creator, which is indeed eternal and holy and admirable and terrible among all the nations; and then, by the same reasoning, to determine [what can be said] concerning the name of our most illustrious joy. For indeed, whatever is divine, since it can neither be comprehended by the mind nor expressed in words, can, as is evident, be signified by no name [and] can undergo no imposition of an appellation. What, then, is his name, which is glorified by the mouth of all? And from whence did it receive the origin of its imposition? It is universally confessed to be "God": which is believed to be his name both properly and uniquely. For although divine Scripture names several gods, yet concerning those that are in reality nothing, it speaks as if they were something, for the purpose of refuting their deceit. Therefore, understand from this very thing, which has been duly discussed, that the Virgin's name can also be very clearly apprehended. For just as it there shows that the appellation of God is to be magnified, so here, by the responding glory of honor, it intimates the appellation of the Theotokos. For this alone is her name, this is proper, this is true; this name all creation magnifies; this, men—glorifying it—bless beyond measure; this was unheard of in all previous generations; this is entirely proper to her alone, just as the name "God" is proper to the one Creator. And it is fitting to think of these things in this way. But now it is time for us to return to the history. [XII] For it says: "And Mary rising up in those days, went into the hill country with haste." See the harmony of the narratives; for the evangelical narrative did not say, "on the same day," or "the day after," or any other of the following days, but "in those days," signifying by the indefinite time that Mary was of necessity detained at home by the pressing work: which indeed another history manifests, stating that it was done to complete the work; so that, although she was impelled by a most vehement desire for visiting Elizabeth, she was nevertheless detained for the reason we mentioned before. But both histories taken together teach that she traveled to both the priest and her kinswoman in the same journey, namely from the house of Joseph to the priest, and from him to the house of Zacharias. Wherefore the history says: "But when Mary had received the joy, she set out to her kinswoman."

^A She rejoiced, furthermore, in pondering the concurring prophecies. For since, because of her unaccustomed conversation with the priest, she had been deprived of all freedom of speech even before she came into his presence, but then afterward had obtained it beyond all hope, she rejoiced at this unexpected success; or rather, the narrative indicates that she had attained that joy which alone is truly joy, and in which alone she found delight, which alone she desired, and which—already clothed in flesh—she bore within her bosom: the supersubstantial Word, the primary author of joy, the dispenser of gladness, the beauty that surpasses any wish, an ornament surpassing any grace, the sole desirable exultation, the pleasure that exceeds every desire, the sweetness that never brings satiety, the constant goal of burning prayers, who wounds souls with desired darts of love. Having received him within herself, she—full of grace—exulted with a joy that transcends the grasp of the mind.

^B XIII. *And arising,* it says, *Mary in those days.* Whence did arise that immovable support, the unshaken city, the foundation of innocence, the basis of the human race, the buttress of our first parent, the foundation of the resurrection, the threshold of recall, the root of joy, the first-fruits of nature, the wall upon which the firmness of our salvation has been built? Whence, then, did she arise? From the house of Joseph, in which her virtue firmly held her. And why did he not say, "She went out," but, *she arose*? The most wise evangelist truly wished to signify by this her constant and settled quiet. For she remained, in a way, established and immovable, fixed upon the foundation of patience and holiness; nor did she, perhaps, depart from her customary course without an urgent necessity.

^C XIV. Therefore, she who was wont to remain hidden in her dwelling as in a sanctuary, would hasten to the priest and into the hill country, perhaps addressing God in these words: "I, O Lord," she says, "guided by thy grace, have kept myself until this age and the present day from all things that are by nature suited to corrupt the purity of the mind through the senses. To my eyes, indeed, I granted permission to see where there was need, but whatever power of sight was in them, I directed entirely toward contemplating Thy magnificence. Keeping my ears pure and undefiled, moreover, I had them prepared to receive the explanation of divine things. ^D Exercising both my lips and my tongue in praising Thee, I strove to emulate the incorporeal natures within a body. No temporal thing ever turned my mind away from Thee; for I was accustomed to direct it continually toward the one contemplation of Thee, exhibiting myself as an instrument resounding with Thy praises, an instrument attuned by the Holy Spirit to the supernal harmonies, an instrument of purity...

^A bearing Thy desire within, I ceaselessly set forth the words of Thy own love. This love grew with my body, this love matured with my mind, and to it my soul, clinging fast, weaves an unceasing hymnody. For Thou art Light, O Master, light most sweet alone; light desired beyond compare; light understood outside of time; light not divided by time; light shining within my purity; light guiding my steps; light which I received through the paradoxical tidings, which I was enriched with through joy; light beyond every sweetness, the cause of every manifestation of light; holding this now as a lamp, and having it as my most faithful guardian, I set out upon paths unknown. Having this yearning, I have kept my praise unceasing.

XV. ^B It was then possible to see the Immaculate One passing from place to place, alternating Her steps in constant motion, and sanctifying with Her footprints the ground upon which She stepped. O that earth which received the impressions of Her most pure steps! O who might provide me with an unimpeded arrival at those venerable places? Who might grant me the abundance of strength, so that having reached those parts I might be filled with my desire, so that I might embrace that earth upon which those most immaculate feet stepped, upon which those most undefiled steps were marked 81? So that, gathering up that dust, I might place it to my eyes and mouth, and sanctify all my senses, and store it in my bosom as a most precious treasure.

XVI. ^C For behold, all creation, as if meeting Her as She passes through, welcomes Her with rejoicing and glad voices. And the earth indeed, as if proud of its own primary sprout, cries out almost in this way: "Behold my most blossoming branch; behold the fruit of my fertility, the overflowing riches of my abundance, the most fruitful productiveness of my abundance and blessing, through which I shall be delivered from the condemnation of bearing thorns, through which I shall be set free from the roughness of briars. This is my offering, through which I shall be cleansed and purified of stains 83, and—polluted before by the stenches of idols and contaminated by impious washings—I shall become a mystical altar of sacrifice." ^D

(79) Nothing more excellent concerning the holiness of the first Virgin could be stated: for if the blessed soul of the Mother of God is co-eternal with a most vehement love of God, and received divine charity at the same time as the soul’s nature—just as is the common opinion of theologians regarding angelic spirits and our first parents—it was therefore always holy and always most beloved of God; nor can the tartarean tyrant boast proudly that this soul was once a seat for him.

(80) These words, as I think, were extorted by the common opinion of all, which not only holds that the divine Word was incarnate from the time when that dialogue was held between Gabriel and the Virgin, but holds it as certain that this was not unknown to the blessed Mother of God. From which opinion, as we saw (sup. § IV, p. 479), the Author appears to have departed, and you would say that Chrysostom preceded him in this, where he writes (in Ps. 49, n. 1): "Nor did the Virgin herself, who carried Him in her womb, know the secret of the mystery."

(81) See how that purity, which shone forth in the Virgin and was observed by the minds of the faithful above all others, and struck them vehemently, is that most singular purity which, as it were, sanctified all circumstances.

(82) You see of what fruitfulness this earth of ours boasts. For what, in truth, had it yielded other than thorns and briars, until it brought forth a most blossoming branch when it bore Mary? Which opinion, if it were not referred to the birth of men and particularly that one, would evidently, as is clear, be false.

(83) The offering by which stains are cleansed cannot, as is manifest, be considered foul with those same stains.

^A She is the one through whom, being freed from abominations, I shall be seen as a house of expiations. She brings in Him who shall exonerate me from the transgressions of the human race. She, clothed in a body, bears Him who lifts the heavy burden of sin from me, Him who established my foundations upon nothingness, who clasps my expanse in His own palm, who wraps me in waters as if in swaddling clothes, and maintains me forever. ^B She is the rod, pregnant with the flower of incorruption, from which, as if emerging from the calyx, He shall drive away the foulness of error and exhale the fragrance of grace. O my offshoot! O the bosom in which this plant (84) came to maturity! From which the fruit of immortality, proceeding forth, shall transform the barrenness of my children into fruit-bearing piety; whose word, scattered to the ends of the earth, will increase its fertility a hundredfold, and will multiply the toils of the cultivated soil with manifold interest! ^C O most fragrant lily of my fields, which shall pour out the ointment of its purity upon all the ulcers of souls (85)! You are a most sweet odor: you are she who sprinkles my entire compass with the aromatics of your virtues: you are a clear fountain, from which, like drops of rain, the flowing droplets of grace fecundate my face with rich fertility and irrigate my pleasant beauty: you are the lamp that illuminates me throughout the universe, which surpasses solar splendors by far, which extends its rays above the heavens themselves, ^D and through whom I excel even them in beauty; and while they indeed display themselves magnificently, illuminated by their own lights, I, however—possessing you—appear more magnificent than any of their adornment; they are adorned with created light, but I am adorned by the Creator arriving through you: they are ennobled by the things made, I, however, by the Maker: they are illuminated by the sun, which is also overshadowed by clouds and undergoes setting, but I shine through the Sun of justice, who knows neither evening nor setting, through whom even that sun received its being, and I am glorified by carrying you, who are His vehicle, who surpasses the chariot of the angels by an infinite interval (86), who are the cherubic bridal chamber, the seraphic tongs, the royal throne, the palace above the heavens. O how many and how great are the causes of my boasting! O author of my glory! I exalt myself in you, I take delight in your glory, I pride myself in you as in my own offspring. Bearing you on my back, I am cleansed from human pollutions (87); I am sanctified by your immaculate and venerable footsteps; I am drenched with the sweet odor of the ointment of your purity; I leap for joy in you, through you I gain boldness, and with me do all the orders of creatures.

XVII. Thus the Lady of all, being glorified by all.

^A, completed her journey. Wherefore the Evangelist says: She went into the hill country with haste, into a city of Juda, and entered into the house of Zacharias, and saluted Elisabeth (Luc. 1, 39, 40). And it came to pass, he says, when Elisabeth heard the salutation of Mary, the babe leaped in her womb (Ibid. 41). And it came to pass, he says; what came to pass? Something new and wondrous, and alien to the order of nature. A voice alone, as it was uttered, innovated the laws of nature: the sound of the salutation rang in ears that could not hear the voice; a virginal voice, by the power of Him who dwelt in the Virgin, stirred the babe still enclosed in the maternal womb. As soon as, he says, Elisabeth heard it, the Word entered into her ears, and grace stirred the fruit of the womb. The voice was at work, and power was added. O the force of words! The babe leaped in her womb. He perceived the presence of the Lord, he heard her immaculate voice, he recognized the Creator who was moving her, and through his leapings he was almost speaking thus to his mother:

XVIII. Anticipate, O mother, come before, hasten, run forward to meet Her who bears the incarnate Creator. ^B The Lord is carried in her, as on a heavenly throne. He innovates nature; He changes things. I cannot endure to pass His presence in silence; I cannot but preach Him who has stirred me to this, for which I was foreordained. I hasten to yield the usufruct, inasmuch as it was predicted (by the prophets) that I was predestined to be the voice of one crying (Joan. 1, 23), and therefore I am impelled to fulfill my ministry. Do not linger, then, O mother; lend me your voice that I might proclaim the Life; supply the need for my speech, lest I force the necessity of birth; do not, by your hesitation, allow a new manner of birth to befall you; do not wish, by deferring thanksgiving, to see the laws of nature changed; I am indeed compelled to break through the bolts of this ^C nature, I am compelled to overpass her bounds; He who changes nature does not patiently endure these; He who established the order, dissolves the order. You have in yourself the certain proof of things; for He Himself strengthened your dead members for generating the living, and bestowed fruitfulness upon your withered nature by His command. He who was made an infant in an undefiled womb, forms infants in maternal wombs: He fashions nature: He configures the lineaments: He creates souls: He shapes the seminal substance into bones and nerves and flesh; He joins limbs in a frame, binding them with a soluble bond, yet preserving them indissoluble by His providence; He brings the fetus into the light, and illumines the powers of the soul with the intellectual light of reason. Receive, therefore, His advent with honorable words: receive in the body Him who by His divinity fills the universe. ^D

XIX. But first bestow praises upon her who carries Him in her womb: venerate as a queen that ornament of our nature; weave an acclamation to her of this kind.

^A Exalt the heavenly palace of the King of angels, that intelligible and super-mundane bridal chamber in which the Creator Himself betroths to Himself the density of our flesh, in which the mystery of the economy is perfected. Embrace the luminous cloud, wrapped in which the Sun of justice puts on the garment of bodily substance to Himself; from it, having clothed Himself in our nature, He strips away the tunics of the curse from the first parents. This is she, O mother, through whom the sorrows of childbirth are dissolved; through whom the tears of our ancestors are wiped away. She is the first-fruits of blessing, she the mediatrix of joy. Bring in, together with her who is entering, grace; store up for yourself, by receiving her, joy; for she rewards those who receive her with the gifts of joy. The Lord, having made her His own gate, will set her as an entrance to the heavens, and establish her as a door to paradise. She has been set above the cherubic thrones; she has been glorified above the intellectual ranks. She has become a tabernacle more spacious than the heavens; she sends forth rays brighter than the sun; she radiates more gleaming flashes. She adorns the uncomeliness of our nature, and glorifies with her own birth the dishonor that was brought upon us by the transgression. ^{B C} XX. Since John was, as it were, crying out with his leaps, Elisabeth also, inspired by the same grace, published with an articulate voice the inarticulate thanksgiving (of the infant), and made manifest the affection of the fetus through the sound of her voice. For "she was filled," it says, "with the Holy Spirit, Elisabeth; and she cried out with a loud voice and said: Blessed are you among women, and blessed is the fruit of your womb. And how does this happen to me, that the Mother of my Lord should come to me?" For, she says, I am indeed unworthy of such a reception; the reality exceeds all hope: the queen comes to the servant, the lady to the handmaid; she who is higher than all honor performs the ministry of those who are most abject among men; she who is honored by the retinue of angels humbles herself to the condition of those who serve; she who contains in herself the Lord of all things takes refuge in a wretched inn. But I consider a new and wonderful thing ^D concerning you, Mother of the Lord. How did you, who were accustomed to sit in those sacred inner chambers of silence, commit yourself to such a journey? How did you, who were accustomed to spend your time and walk upon the solitary path of the virtues, as if in a nuptial chamber, you who were not even in the habit of moving your foot toward neighboring acquaintances—how, I ask, have you arrived to us who are so far removed? And truly, this was what struck Elisabeth with greater amazement—that is to say, the miracle of the longer journey; and HER

^A total absence of any human company that might follow her for the sake of service. And from then on, as if stunned, she declares these stupendous things:

XXI. *Behold indeed*, she says, *as the voice of your greeting came into my ears, the infant leaped in my womb for joy* (Luc. 1, 44). What are you saying, O Elisabeth? From where did you conclude that the leap originated from joy? What tokens of joy did you notice in these movements? What speech of an embryo, not yet able to speak, revealed such a disposition of mind? What gestures, tracing the movements of the heart, manifested such gladness? For let it be granted that the sensation of the leap itself was certain to you, even if you were unwilling; but from what conjectures did you discern that this leap took its origin from exultation?

What, therefore, shall we who speak of her say in response to this? That while the leaping was taking place, the mother was filled with joy, and in proportion to this, the movements of the soul were revealed; hence, from these things, she perceived the joy being worked in the embryo. But rather, it is likely she discerned this from another indication as well. From what sign? Specifically from the fact that these leaps occurred without any pain whatsoever. For it is not to be thought that mothers remain free of pain when the fetus is agitated back and forth in this manner; for intense distress seizes them, and pains more piercing than arrows wound them. And of this, the indisputable proof is the circumstances that attend them in childbirth, which are truly more grievous than any other pain or distress. ^B Since, therefore, Elisabeth had felt that immense leaping, yet considered that it had happened without any distress of her own, she easily perceived that that new movement of the fetus she carried in her womb had been caused by the operation of the Holy Spirit.

XXII. Therefore, when she had declared this, she subsequently bursts forth into praises of the Virgin that are truly singular: *And blessed*, she says, *is she who believed; for there shall be a completion of those things which were spoken to you by the Lord* (Luc. 1, 45). O faith that no speech can narrate! O blessed and truly thrice-blessed that mind which was raised to such a height of faith! This, indeed, is the testimony that Elisabeth bore to the Virgin: such, she says, are those things which are being fulfilled in you, and they are so far beyond belief that no one, except you—who excel with the purest faith that surpasses all the order of nature—would have believed them without hesitation when they were announced to them. Nor would Abraham, or Isaac, or Jacob, or Moses have easily shown themselves ready for this unusual and such new ministry without any signs being shown to them. For how could they, who at one time sought proofs from God in matters of slight moment, have believed without any hesitation a matter now that surpasses all thought? For what was there [in the prospect of] God appearing on earth, and taking on human nature from you—[compared to mere] land, possession, and the multiplication of seed, and deliverance from servitude—in which ^D those [men] had required confirmation through signs? For this very reason she says: You alone are blessed, the

^A you who hesitated with no dubious thoughts, you who also surpassed all creatures in the excellence of faith, as much as that is possible for nature to attain.

XXIII.

XXIV.

XXV.

^A the benefits conferred upon you? What do you find in these that you should complain of, as if you had been defrauded of My promises? Have I not raised you up from your ancestral misfortune, as if plucking a rose from thorns, and transplanted you into the knowledge of Me? Have I not, when I encouraged you to depart from your paternal lot and kindred, prepared a dwelling-place for you in advance? Did I not subject the land of the alien Canaanites to you, and establish a tranquil home for you therein? Who was it that directed your migration into Egypt? Who was it that subjected Pharaoh to severe correction on account of your wife Sarah? Who brought that terrible destruction upon him and his whole house, and yet snatched you away, laden with much wealth, from the snares of the Egyptians? With what ^B forces were you equipped for vengeance, so that you cut down the phalanxes of kings? What allied armies did you have fighting alongside you when you joined battle against them? Was it not the gathering of three hundred house-born servants that achieved such a trophy? How, and by what military exercises, was that crowd instructed for battle—[a crowd] which had devoted itself merely to domestic services and was accustomed to caring for nothing more than private matters—[so as to be able to] bring under your power an innumerable cavalry? Who was it that bestowed the blessings upon you through Melchizedek? Was it not I, who, when you believed because of these things, reckoned your faith to you as righteousness? Why are you thus affected now, My servant? How have you brought forth words so alien to your own virtue?

XXVI. Yet the all-good Master did not reproach him with anything of this sort; but in order to drive away his hesitation, He adds a prophecy, though not suddenly and at that same time; but in the interim He exercises the patriarch’s mind, and for this reason says: "Take for Me a heifer of three years, and a she-goat ^C of three years, and a ram of three years, and a turtledove, and a pigeon;" which things all required time and effort. For since that just man greatly desired to receive the explanation of the future oracle, God prolonged the time for him while he was collecting the animals that were to be offered. Moreover, it is reasonable to suppose that the quadrupeds were easily found and gathered, but again the hunting of the birds caused him no light trouble; and from this the patriarch’s soul was tormented.

"And he took for himself all these," it says, "and divided them in the middle; but the birds he did not divide." And these, as it seems to me, he did not divide on account of haste, although this very thing also conveys some mystical sense.

XXVII. When, therefore, he had completed that which pertained to the sacrifice, he sat waiting for the outcome of the matter, and was tormented by the delay of the oracle. ^D For as long as the time of that day was drawn out, just so much did his anxiety increase. Furthermore, there was added the incursion of the birds, which caused him affliction and annoyance. "For the birds," it says, "descended upon the dismembered bodies, and Abraham sat beside them" (which indeed one of the interpreters rendered as "he drove them away"); to such an extent

did the birds, swooping down out of a craving for flesh and circling about the altar, cause him the greatest disturbance. ^A Wherefore, being distracted in different ways, partly to drive away the birds and partly to attend to the oracle, he was vexed by an intolerable anguish. Meanwhile, the greater part of the day had passed by, and the sun was already completing its course. The patriarch, therefore, now fixing his gaze upon the heavens and now measuring the path of the sun, was both troubled in soul and doubtful of the outcome of the matter. Finally, as the sun set, the beginnings of the prophecy appeared, not indeed according to the end he expected, but quite contrary to what he hoped. ^B "And about the sunset," it says, "a trance fell upon Abraham, and behold a great dark horror falls upon him; and it was said to Abraham: Knowing, thou shalt know, that thy seed shall be a sojourner in a land not its own." This is the end of the objection.

But lest that which is accessory to the work should hinder the aim of the work, it is right to seal, through what has been said, the truth of the aforementioned sentiment: that all the just are most manifestly surpassed in individual virtues by the ineffable Virgin. It remains now that we proceed in order to the remainder of the history.

XXVIII. And Mary remained with her about three months, and returned to her own house.

XXIX. But there is a second cause, which kept her there for so long, and which is judged to be more necessary: namely, to see what end the silence of Zacharias would finally have. For it sympathized with his dumbness because of the difference

^A of kinship; and afterwards, out of the memory of those things which had been testified to her. For she saw that tongue which had prophesied and had mystically uttered things to come, for the present idle and deprived of its power, confined within his lips. She knew, indeed, being enlightened by the prophetic charism, that it would be set free at the birth-pangs, and would again with articulated voice clarify the things of that sweet prophecy; yet she managed in the best way to be present when this was being wrought, and to rejoice with him in its fulfillment.

XXX. Since, therefore, she had made her stay there for these reasons, and had endured the days until the birth and the loosening of his tongue, she hastened to return to her own home. Hence also the Evangelist says "about three months," and not ^B three exactly, for those were not yet finished, seeing that she had arrived during the last days of the seventh month.

Therefore, when the Precursor of that King who was being ineffably carried in the womb had been born, and the bonds of silence had been broken by his command, again thanksgivings to the Lord, and again praises to the Most Immaculate One, were interwoven. First, indeed, Zacharias, having offered thanksgiving for the economy to the One who orders all things, and having hymned the mystery, and magnified the Mother through whom it had been ^C accomplished, thus began to sing the hymn of prophecy. For the glorification which he himself began, and through which he extolled the ineffable portent of the mystery, is of this kind:

XXXI. O divine and most kind visitation! O new and paradoxical guardianship! God who sits in the highest, appears on earth for the sake of His love for mankind: He who is the Creator of all puts on human nature: the Fashioner and Lord of all is, in a stupendous manner, made an infant: He who rests in the bosom of the Father is cherished in the womb of a mother: He who sits upon a flaming throne is contained within a most pure womb. Now the ineffable ^D grace has arrived; now the awaited salvation has come; now the old ways pass away; now, in their turn, a new adoption of sons is introduced. Now human nature is released from the bonds of sin; now it puts on its ancient beauty, and is renewed toward heaven. Behold, now the Lord is present who will raise it to the heights: He is present, hidden in the womb of a mother, who is worshipped by all: He is present who is everywhere present, and who dwells with us because of His love for us men. O what light has shone upon us! O what joy has come to us! O what riches have flowed into my storehouses! O what a gift is deposited like a treasure in a poor cell!

XXXII. What shall I render unto thee, O Virgin, who hast brought such benefits? What worthy encomium shall we offer thee, who bringest our hopes to their fulfillment, who art the dispenser of ineffable blessings, and who by thy mediation entreatest for us gifts that are beyond words; thou who art the dispenser of the hidden

^A mysteries: thou art the fulfillment of the blessings for which we waited; thou art a conception inaccessible to every reasoning mind; thou art a spectacle incomprehensible to intellectual eyes; thou art a dreadful message, and one that resonates everywhere; thou art an extraordinary narrative, and celebrated by all tongues. Thou bearest in the body Him who bears all things by His nod. Thou art a heaven more spacious than the heavens; thou art a chariot far more luminous than the seraphic thrones; thou art a seat more sparkling than fire; thou art the palace of the royal indwelling; thou art the tabernacle of the divine overshadowing; the glorified temple, the Levitical ornament, the honor of the priesthood, the fulfillment of the prophecies, the constant expectation of the patriarchs, the garment of nature, its unfading adornment and variegated diadem; thou art the present joy of those who mourn, the confidence of the fallen, the tongue of the silent, bearing in thy womb Him who broke the bonds of my silence, whose voice—as of the Word—I have, beyond all hope, today brought forth as fruit; whose lamp, as the Sun of righteousness, I ignited by bringing forth the Forerunner, who prepares His straight paths, the herald of His presence, the trumpet of the economy, the witness of His condescension, and the bridesman of the Bridegroom who dwells within thee. Thou art the bridal chamber from which this most beautiful One proceeds, who shall illuminate the whole earth under heaven with the rays of His divinity; and the sound of His charity toward men shall go forth and traverse all the ends of the earth, from the heights of the heavens to their limits. Thy great deeds shall also be celebrated with praise, glorious things shall be spoken of thee, and thy glory shall appear manifest to all. All tribes shall be blessed in thy joy; all shall applaud thee and shall exult, praising thy conception; and glorying in thee, they shall magnify thy fruit. For thou art truly the author of blessings and the boast of the world. ^{B C} XXXIII. And when Zacharias had thus spoken this doxology by way of a prelude, he proceeded to proclaim with a clearer voice those things that pertained to the prophecies. And what these are, and how great, I believe none of the faithful are ignorant. For as many of us as have received this most excellent benefit, we celebrate these things daily, offering them as a common act of thanksgiving, and we repay the beneficent Giver with these as if they were a gift. But the matters pertaining to their most sublime theology, to the clarity of the prophecies, and to the recondite meanings, we have reserved for another time and another discourse, passing them over for the present. ^D Omnibus itaque tunc expletis, quæ perficere illa gratia plena studiose satagebat, jam oportebat ut domum suam reverteretur. Hinc evangelista ait: Et reversa est in domum suam. Sed rursus attende quibusnam vocibus abeuntem Virginem,

^A as was fitting, Elizabeth followed. For she rendered greater thanks than at her arrival, in proportion as she had perceived a greater joy from the mystery.

XXXIV. Her address was of this kind: "Indeed, at your arrival, Mother-Virgin, affected by a most pleasant sense of delight, I sang a hymn of praise, as it were, applauding your approach; for I beheld you arriving here beyond all hope, and bringing with you new and wondrous mysteries. On this account, having mingled wonder with my joy, I was gladdened, I leapt for joy, I thought I was traversing the heavens rather than lingering on earth; I seemed to myself to have surpassed the measures of human nature, and imagined myself raised above the order of nature. For how could I not have perceived these things, when I saw their Creator, just as in heaven, riding within you, and arriving at my hearth—the One who sits upon the cherubic thrones, incarnated within an immaculate womb, transforming my lowly tabernacle, beyond all expectation, into a heaven? I felt myself at that time initiated into ineffable mysteries; I was receiving the pregnant Virgin, ^B I was embracing the light-bearing cloud. As these things revolved in my mind, for certain I embraced you as a kinswoman; but at the same time I acclaimed you as a queen, I celebrated you as the Lady of all, I revered you as the mother of the Creator, and I installed you as my mistress within my own storehouses. With words of blessing, I honored the very root of blessing; with words of joy and beatitude, I wove a crown for you, who bring forth true joy."

XXXV. "And these were the good things of your arrival. But since, more than I deserved, I have been permitted to enjoy your mysteries for a longer while through your daily association, and to be delighted beyond all hope by this gift; therefore, my desire has grown by the very deeds themselves; but now, seeing you hastening on your journey toward your home, although I keep the gathered treasure of the mysteries with me in such a way that it cannot be taken from me, ^C yet the grief at your departure blunts the joy of my gladness. For the enjoyment of greater goods, if ever they are taken away, is also the source of grievous sadness for those who possess even a portion of them. For when the full possession of some good is withdrawn, that which one is still permitted to have in part becomes cheap; and that same thing presents itself as a 'good' to those who taste it but little, of which, since they are not entirely destitute, they are not tormented by the desire of obtaining the whole. Moreover, a greater good will deservedly be called that which, by comparison with a lesser one, has obtained the status of being 'such.' But that which exceeds all commensuration, and surpasses every mode of comparison, how can it be endowed with the title of a 'greater good,' since it is goodness itself by its own nature, and is prone to bestowing all the greatest goods? ^D Such, moreover, is the Lord who came here through you, that fountain of goodness, that unfailing beauty, that immutable good, ever desirable, the sweetness and satiety

^A of all that lacks sweetness, that supreme King of immense power, whom all things, as their Creator and most benevolent Lord, desire. How, therefore, could the absence of this good not bring with it fitting sadness? And for this reason I do not indeed bear this separation without pain; yet I do bear it, while I see the mystery now beginning to be revealed, the divine dispensation proceeding most auspiciously, the rays of divine charity pouring themselves far and wide in every direction upon men, and the fountain of mercy sending forth streams of blessings to all men in common.

^B XXXVI. Depart, therefore, O treasury of salvation, tabernacle storing the riches of beneficence and liberality. Depart, O auspicious announcement of joy, proclamation of gladness, desired expectation of our race, most precious pledge, excellent reconciliation, eagerly sought mediation, hoped-for confidence. Depart gloriously, O glory of human nature, beauty to be contemplated only by the mind, chosen ornament of all pulchritude, shining brighter than angelic radiance, and emitting rays more luminous than any brightness. Depart, O height unattainable by any keenness of eyes, narrative to be celebrated by all tongues, most sweet spectacle of those desiring you, sweet and, to human thought, impenetrable miracle. Depart, O encomium of my childbearing, ornament of my offspring, bearing in your womb Him whom the forerunner shall proclaim, and carrying about the King and Creator of the born soldier. Depart, O fecundity of a sterile nature, removal of the labor pain that accompanies birth; joy paves the way for you as you depart, gladness runs before your steps, glory surrounding you on every side accompanies you as a queen, adorns you as the Mother of the Creator, and encircles you as a lady with most resplendent graces. Hence, indeed, your advent is blessed, and your departure glorified.

XXXVII. With such words as these Elizabeth likely embraced that all-desirable Virgin and followed her as she departed. She herself, however, as she made her journey toward home, led forth the perpetual praise of God as a companion of her way; and the more manifestly the mysteries were revealed to her, with so much the more elevated a voice did she applaud and give thanks to God, not lifting herself up above herself with vain thoughts because of the magnitude of the gifts, but displaying an infinite humility commensurate with the height of the graces.

VI. — Excerpt from the fourth sermon of Jacob the monk on the Betrothal of the Theotokos [(91)]

^D Since the matter at hand concerned the arranging of a certain ineffable mystery, and it had not been granted to any of the incorporeal powers to discern this, it was all the more necessary that this same thing should remain hidden from the prince of darkness and his fellow rebels. And this is indeed what came to pass. Wherefore, that tyrant, noticing nothing of the things that were being mystically performed in the temple, kept his watch only upon the immaculate Mary, intent upon his wicked designs. For he perceived that she was higher than the common condition of nature, and utterly inaccessible to his own evil machinations. Since, therefore, he could not attack her, and was unable to shake even simply her immaculate mind, he kept his gaze upon her alone. Whence, clearly, he [noted] the priest’s...

^A mysteries which were being initiated concerning her, the discoverer of wickedness understood nothing, neither of those who were participating, nor of those things which were being performed; and while he kept his eye upon the Virgin, he was ignorant of the things concerning her.

Wherefore, now it occurs to me to opportunely ridicule his weakness, and to address him with such words: Where, O tyrant, are your cunning devices? Where is your foolish boasting on account of your rebellion against God? Where is your pride of arrogance? How, you who were placing your throne above the stars, were shown to be lower than the humblest creatures? How is it that you, who out of excess of folly bragged that you would be like the Most High, did not attain to a prudence equal even to His creatures? You who seized the whole earth like a nest, how were you suddenly swallowed up? You who boasted that you would occupy it all, as if it were eggs left abandoned and bereft of a defender, how were you caught by your own supreme madness? Did you not apply your mind when you beheld the mystery of the Virgin? Did you not know that all the generations of men had never brought forth such a fruit? Did you not, by using evil arts, invade the entire human race from the beginning? For these are your own words, ^B which openly acknowledge this, however much you have wished to pass over the cause. For you said to the Creator: "I have gone about all the earth which is under heaven." Moreover, if someone else had said this, and we were using the testimony of others to confirm this very matter, you might perhaps have had wherewith to pretend a lying defense. But since, being caught by your own words, you are bound by indissoluble chains on every side, it is impossible for you to escape this. What, then, since you wickedly attacked all things, did you ever recognize such a most pure treasure as this one, such as you saw the incomprehensible Virgin to be? Have you seen such a treasure of purity hidden in human nature? Did you notice ^C such wealth of virtues as those upon which you craftily encroached? Did you ever strike at such an untouchable body? Did you recognize such a spotless soul, and one inaccessible to your attacks? You have never seen anything like this in human generations. How, then, did your schemes become darkened? How did your craftiness cease into total inactivity? How have your flaming arrows been fixed into your own heart, and while you see, you do not understand, and while you plot frauds, you are clearly blind? Truly, your pride has been rendered vain, and it has been clearly shown by its weakness that it is foolish, ^D and for its feebleness, it has been demonstrated.

IN THE YEAR OF OUR LORD MCV PHILIPPUS SOLITARIUS EDITOR'S ADMONITION

The work titled *Dioptra* has been wrongly ascribed to Michael Psellus and Symeon Metaphrastes, for it has as its author Philippus Solitarius, as manuscripts of the highest reliability attest and the text of the work itself proclaims. Regarding the condition of this work and the manuscripts in which it is contained, Fabricius and Harles write some things which, even if obscure and confused, seem worth repeating here. They are of the following tenor: See Reiser, *Index mss. August.*, p. 34. In the catalogue of the B. Lugd. Bat. 517, n. 64, concerning the Bonae Vulcani codex, it is cited as *Pselli Dioptra*, i.e., a dialogue of body and soul. In the Baroccian codex 197 there are 52 sermons of Symeon the Monk, and in addition the *Dioptra*, inscribed to Philippus the Monk and *Dialogue between Soul and Body*, which the Baroccian codex attributes to Psellus, according to the compiler of the catalogue of English and Irish manuscripts. Moreover, in Moscow in codex 149, n. 11, of the B. Synod., there is Michael Psellus's book called *Dioptra*; see Matthaei, *Notitia codd. Gr. mss. B. Mosquensium*, vol. I, Lipsiae 1805, 8, p. 81. To this we may append what Fabricius wrote in vol. VI, p. 542: "Whether the *Dioptra* in the catalogue of manuscripts at Antonius Verderius, attributed to Symeon Metaphrastes, is the same as the *Dioptra* or *Rule of the Christian Life*, which Philippus Solitarius wrote in political verses in A.D. 1105, in the 16th year of Alexius Comnenus, addressed to Callinicus the Monk, and which Jacobus Pontanus translated from an Augustan manuscript into plain prose and edited in Latin at Ingolstadt in 1604, 4º, together with the six books of Nicolaus Cabasilas *On the Life in Christ*, the exhortatory chapters of Joannes, Bishop of Carpathia (191), the *Laudatio of Basil, Nazianzenus and Chrysostom* by Philotheus, Patriarch of Constantinople (which also has the Greek text attached), and the two disputations of Michael Glycas, with the addition at the end of the volume of the observations of Jacobus Gretser on the obscure passages of the *Dioptra*, is uncertain." Cotelerius, *ad libr. VIII Constitutt. Apostol.*, c. 42, presents a passage of the *Dioptra* from the fourth book, which is missing in that translation, in Greek with his own interpretation. The *Dioptra* in Greek also exists often in the Vienna library, as Lambecius teaches, *lib. v*, pag. 31 sqq., 42 sq. (cf. p. 76 sq., 89, regarding codices 213 and 214, n. 1, in which exist the greater part of the second book and the third, fourth, and fifth books complete; likewise, p. 95 sqq. regarding codex 243, which at n. 4 exhibits the *Dioptra* of Philippus Solitarius, but one corrupted and interpolated, as is the Augustan codex; at n. 2 are verses by Constantinus the Grammarian and Vestes in praise of the *Dioptra* and its author Philippus; furthermore, p. 141 regarding codex 232, n. 5, where a fragment of the fifth book is found), and Montfaucon, p. 54 of *Palaeographia Graeca*. And indeed, Lambecius observes that in the Pontanus edition the first book was omitted entirely, except for the exordium, which he appended at the end of the fourth book under the title *Flebilis lamentatio*; and the second was palmed off as the first, the third as the second, etc., so that Pontanus published only four books, whereas five were written by Philippus. He also notes that Gretser is mistaken, who, from the first verses of the *Dioptra* which Crusius cites in *Turco-Graecia*, p. 118, thought that Crusius was speaking of a different *Dioptra*. Furthermore, Dionysius Enzoitus, Metropolitan of Mitylene, ordered this work to be reviewed and the Greek diction to be corrected by a certain Phialites. Moreover, the preface of Michael Psellus is prefixed even to the aforementioned edition, whose notes or scholia are also sprinkled here and there. Items which Lambecius notes should be added in the guise of an appendix in the Vienna codex, *lib. v*, p. 56 [p. 80, n. 2, ed. Kollar; cf. cod. 247, n. 9, 11, and 12; ib. p. 255 sq. Conf. cod. Taurin. B. CC. without name of author, in *cat. codd. Gr. Taur.*, p. 297]. These (except for the last one concerning Romans), on the faith and ceremonies of the Armenians, Jacobites, Chatzitzarians and Romans, or Franks, were published in Greek and Latin by Combefisius in *Auctarium novum*, vol. II, pp. 262 and 271. Thus far Fabricius. In the aforementioned Caesar codex at n. 3, 4, 5 and 6, there are in addition four further appendices; see p. 81 sqq., and in codex 214, cited at n. 2, p. 90, apud Lambec.: the first appendix contains the epistle of Phil. Solitarius to Constantinus the priest, *On the difference between the intercession and the help of the saints*. Add Nessel, *Cat. codd. Cæs.*, in the index p. 100 sq. Paris, in the B. publ. cod. 2747, n. 1, *Philippi Solit. Dioptra*, in political verses; with various passages of ecclesiastical writers noted in the margins, which the author had before his eyes: in the first codex at n. 3 is the epistle of Phil. Solit. to someone who had renounced the spiritual life. The same exists in codex 2728, n. 1; 2872, n. 1 (without the author's name); and 2873, n. 1 (the dialogue is attributed to five books, with marginal scholia); and in codex 2874, n. 4, which frequently differs from those published and contains testimonies of the Fathers and other certain things in prose added by Michael Psellus. In the same codex, n. 1, is the testimony of Mich. Psellus, prefixed to the book which is inscribed *Dioptra*; and at n. 2 are iambic verses of Constantinus and Vestes Granati.