(17) Differently, the stones might be the various phases of salvation; some occupying the upper, some the lower parts of the entire body saved. The three hundred and sixty bells, suspended from the robe, is the space of a year, "the acceptable year of the Lord," proclaiming and resounding the stupendous manifestation of the Saviour. Further, the broad gold mitre indicates the regal power of the Lord, "since the Head of the Church" is the Savour. The mitre that is on it [i.e., the head] is, then, a sign of most princely rule; and otherwise we have heard it said, "The Head of Christ is the God and Father of our Lord Jesus Christ." Moreover, there was the breastplate, comprising the ephod, which is the symbol of work, and the oracle logion; and this indicated the Word logos by which it was framed, and is the symbol of heaven, made by the Word, and subjected to Christ, the Head of all things, inasmuch as it moves in the same way, and in a like manner. The luminous emerald stones, therefore, in the ephod, signify the sun and moon, the helpers of nature. The shoulder, I take it, is the commencement of the hand.

(18) The twelve stones, set in four rows on the breast, describe for us the circle of the zodiac, in the four changes of the year. It was otherwise requisite that the law and the prophets should be placed beneath the Lord's head, because in both Testaments mention is made of the righteous. For were we to say that the apostles were at once prophets and righteous, we should say well, "since one and the self-same Holy Spirit works in all." And as the Lord is above the whole world, yea, above the world of thought, so the name engraven on the plate has been regarded to signify, above all rule and authority; and it was inscribed with reference both to the written commandments and the manifestation to sense.

(16) Now the high priest's robe is the symbol of the world of sense. The seven planets are represented by the five stones and the two carbuncles, for Saturn and the Moon. The former is southern, and moist, and earthy, and heavy; the latter aerial, whence she is called by some Artemis, as if Aerotomos (cutting the air); and the air is cloudy. And cooperating as they did in the production of things here below, those that by Divine Providence are set over the planets are rightly represented as placed on the breast and shoulders; and by them was the work of creation, the first week. And the breast is the seat of the heart and soul.

(14) These things, as I said, are common to the whole sacerdotal consecration. The Hierarch, however, as a distinctive mark, has the Oracles most reverently placed upon his head. For since the perfecting power and science of the whole Priesthood is bequeathed to the inspired Hierarchs, by the supremely Divine and perfecting goodness, naturally are placed upon the heads of the Hierarchs the Divinely transmitted Oracles, which set forth comprehensively and scientifically every teaching of God, work of God, manifestation of God, sacred word, sacred work, in one word, all the Divine and sacred works and words bequeathed to our Hierarchy by the beneficent Godhead; since the Godlike Hierarch, having participated entirely in the whole Hierarchical power, will not only be illuminated, in the true and God-transmitted science of all the sacred words and works committed to the Hierarchy, but will also transmit them to others in Hierarchical proportions, and will perfect Hierarchically in most Divine kinds of knowledge and the highest mystical, instructions, all the most perfecting functions of the whole Hierarchy. And the distinctive feature of the ordination of Priests, as contrasted with the ordering of the Leitourgoi, is the bending of the two knees, as that bends only the one, and is ordained in this Hierarchical fashion.

(2) Now concealment is evinced in the reference of the seven circuits around the temple, which are made mention of among the Hebrews; and the equipment on the robe, indicating by the various symbols, which had reference to visible objects, the agreement which from heaven reaches down to earth. And the covering and the veil were variegated with blue, and purple, and scarlet, and linen. And so it was suggested that the nature of the elements contained the revelation of God.

(20) And they say that the robe prophesied the ministry in the flesh, by which He was seen in closer relation to the world. So the high priest, putting off his consecrated robe (the universe, and the creation in the universe, were consecrated by Him assenting that, what was made, was good), washes himself, and puts on the other tunic - a holy-of holies one, so to speak - which is to accompany him into the adytum; exhibiting, as seems to me, the Levite and Gnostic, as the chief of other priests (those bathed in water, and clothed in faith alone, and expecting their own individual abode), himself distinguishing the objects of the intellect from the things of sense, rising above other priests, hasting to the entrance to the world of ideas, to wash himself from the things here below, not in water, as formerly one was cleansed on being enrolled in the tribe of Levi. But purified already by the gnostic Word in his whole heart, and thoroughly regulated, and having improved that mode of life received from the priest to the highest pitch, being quite sanctified both in word and life, and having put on the bright array of glory, and received the ineffable inheritance of that spiritual and perfect man, "which eye hath not seen and ear hath not heard, and it hath not entered into the heart of man;" and having become son and friend, he is now replenished with insatiable contemplation face to face. For there is nothing like hearing the Word Himself, who by means of the Scripture inspires fuller intelligence. For so it is said, "And he shall put off the linen robe, which he had put on when he entered into the holy place; and shall lay it aside there, and wash his body in water in the holy place, and put on his robe." But in one way, as I think, the Lord puts off and puts on by descending into the region of sense; and in another, he who through Him has believed puts off and puts on, as the apostle intimated, the consecrated stole.

(21) Thence, after the image of the Lord. the worthiest were chosen from the sacred tribes to be high priests, and those elected to the kingly office and to prophecy were anointed.

(4) In the midst of the covering and veil, where the priests were allowed to enter, was situated the altar of incense, the symbol of the earth placed in the middle of this universe; and from it came the fumes of incense. And that place intermediate between the inner veil, where the high priest alone, on prescribed days, was permitted to enter, and the external court which surrounded it - free to all the Hebrews - was, they say, the middlemost point of heaven and earth.

(8) These things, then, are common both to the Hierarchs, and Priests, and Leitourgoi, in their sacerdotal consecrations,--the conducting to the Divine Altar and kneeling,--the imposition of the Hierarchical hand,--the cruciform seal,--the announcement of name,--the completing salutation. And special and select for the Hierarchs is the imposition of the Oracles upon the head, since the subordinate Ranks have not this; and for the Priests the bending of both knees, since the consecration of the Leitourgoi has not this; for the Leitourgoi, as has been said, bend the one of two knees only.

(7) The casting aside of the former clothing, and the taking a different, is intended to shew the transition from a middle religious life to the more perfect; just as, during the holy Birth from God, the exchange of the clothing denoted the elevation of a thoroughly purified life, to a contemplative and enlightened condition. And even if now also the Priest, and all the religious present, salute the man ordained, understand from this the holy fellowship of the Godlike, who lovingly congratulate each other in a Divine rejoicing.

(9) The conducting then to the Divine Altar, and kneeling, suggests to all those who are being sacerdotally ordained, that their own life is entirely placed under God, as source of consecration, and that their whole intellectual self, all pure and hallowed, approaches to Him, and that it is of one likeness, and, as far as possible, meet for the supremely Divine and altogether most holy, both Victim and Altar, which purifies, sacerdotally, the Godlike Minds.

(10) There was indeed the sacred laver, as we have said, in the Hierarchy of the Law; and the present cleansing of the hands of the Hierarch and the Priests suggests it. For it behoves those who approach the most hallowed service to be purified even to the remotest imaginations of the soul, through likeness to it, and, as far as possible, to draw nigh; for thus they will shed around more visibly the Divine manifestations, since the supermundane flashes permit their own splendour to pass more thoroughly and brilliantly into the brightness of mirrors like themselves. Further, the cleansing of the Hierarch and the Priests to their extremities, i.e. lowest, takes place before the most holy symbols, as in the presence of Christ, Who surveys all our most secret thoughts, and since the utmost purification is established under His all-surveying scrutiny, and most just and unflinching judgment, the Hierarch thus becomes one with the things Divine, and, when he has extolled the holy works of God, he ministers things most Divine, and brings to view the things being sung.

(66) Yes indeed, say they, we ourselves confess that we are evil wicked Men, but this Order makes us holy. Our Office is holy, we are the true Ministers of Christ in his Service; and although we be evil [mere natural wicked carnal] Men, yet our Office remains holy; and the highest Dignity is due to us for our Office-sake. As Aaron (with his Worship of the Calf) must be called holy in his Office, though they forgot Moses, and rose up (pfrom eating and drinking) to dance and to play; and so also Aaron must be highly honoured [and reverenced] for his Ministry or Service to the Calf.

(4) The fact that he bends neither knee, nor has upon his head the Divinely-transmitted Oracles, but stands by the Priest, who pronounces the invocation, signifies, that the monastic Rank is not for leading others, but stands by itself, in a monastic and holy state, following the sacerdotal Ranks, and readily conducted by them, as a follower, to the Divine science of sacred things, according to its capacity.

(15) The bending then denotes the subordinate introduction of the conductor, who places under God that which is reverently introduced. And since, as we have often said, the three Orders of the consecrators, through the three most holy Mystic Rites and powers, preside over the three ranks of those initiated, and minister their saving introduction under the Divine yokes, naturally the order of Leitourgoi as only purifying, ministers the one introduction of those who are being purified, by placing it under the Divine Altar, since in it the minds being purified, are supermundanely hallowed. And the Priests bend both their knees, since those who are religiously brought nigh by them have not only been purified, but have been ministerially perfected into a contemplative habit and power of a life thoroughly cleansed by their most luminous, ministrations through instruction. And the Hierarchy bending both his knees, has upon his head the God-transmitted Oracles, leading, through his office of Hierarch, those who have been purified by the Leitourgic power, and enlightened by the ministerial, to the science of the holy things contemplated by them in proportion to their capacities, and through this science perfecting those who are brought nigh, into the most complete holiness of which they are capable.

(4) But that that Moses might not come to see but seldom, and that not without great long travail, Aaron had in his power because of his office, for to see it in the Temple within the Veil as oft as him liked for to enter. And by this Aaron is understood all those the which I spake of above, the which by their ghostly cunning, by help of grace, may assign unto them the perfection of this work as them liketh.