Letter 64. To Fabiola.

Fabiola's visit to Bethlehem had been shortened by the threatened invasion of the Huns which compelled Jerome and his friends to take refuge for a time on the seaboard of Palestine. Fabiola here took leave of her companions and set sail for Italy, but not until Jerome had completed this letter for her use (§22). It contains a mystical account of the vestments of the High Priest worked out with Jerome's usual ingenuity and learning. Similar treatises are ascribed to Tertullian and to Hosius bishop of Cordova, but these have long since perished. Its date is 396 or 397 a.d.

The below translation made by ChatGPT 3.5 from this Latin text.

1. Until this day, when Moses is read, the veil is over their heart. But when they will be converted to the Lord, the veil will be taken away. For the letter kills, but the spirit quickens. Now the Lord is a Spirit. And where the Spirit of the Lord is, there is liberty. But we all beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord (2 Cor. 3:15-18). For neither is he that planteth any thing, nor he that watereth: but God that giveth the increase (1 Cor. 3:7). Doth God take care for oxen? Much more from the liver of an ox, ram, and goat, and from the right arm, breast, and belly, in which the dung is digested; two of which are taken by the priests for eating: the third Phinehas deserves as a reward. Of the salvific victims, the fat with which the breast is covered, and the wings of the liver are offered upon the altar, but the breast itself and the right arm are given to Aaron and his sons as a legitimate and permanent portion by the children of Israel (Leviticus 7). The sense is in the heart, the dwelling-place of the heart in the breast. It is asked where the principal of the soul may be. Plato says, "In the brain"; Christ shows it in the heart: "Blessed are the pure in heart, for they shall see God." And from the heart proceed wicked thoughts. "And what evil thoughts do you have in your hearts?" (Matthew 5:8 and 15:18 and 9:4). Pleasure and desire, according to those who argue about physics, reside in the liver. The priests offer its wing fluttering in various directions and bursting out through the windows of the eyes to God: so that after they have said to God, "let your burnt offering be fat," in Psalm 19, they may merit to receive the reward of a pure heart and arm. In the heart, there are clean thoughts, knowledge of the law, and truth of dogma: in the arm, good works and a fight against the devil with an armed hand: so that what they have conceived in their mind, they may prove by their example. For Jesus 'began to do and to teach' (Acts 1). Also, this small chest is called an ἐπίθεμα, that is, an addition, or a principal and excellent one, for this term sounds better. From this we understand, according to Malachi: 'The lips of a priest guard knowledge, and they seek instruction from his mouth' (Malachi 1:7): that the priests should possess knowledge of the law and doctrine as their principal duty, and, by an addition of spiritual grace, should be established as men who can resist those who contradict them (Titus 1), and have nothing in their work to lead them to Tartarus, but have a right arm and are separate, so that, compared to the virtues of the priest's work, all other men are separated.

2. Moreover, three other parts, except for the first fruits of the sacrifices, and those from private individuals, and from the public butcher's stall where the motive is not religion, but necessity of food, are given to the priests: the arm, the jaw, and the stomach. We have already spoken of the arm. The jaw indicates an eloquent and learned speaker, so that we may express with the mouth what we conceive in our heart. The stomach is the receptacle of food, and pierced by the sacred priestly point in the belly of a Madianitish harlot (Num. 25), it condemns all the labours of men and the fleeting pleasures of gluttony to be rejected as dung; and it shows to those who are consecrated in mind to God that all we care for and all we eat ought to be thrown aside in the privacy of meditation. Hence the Apostle says: "Food for the stomach, and the stomach for food; but God will destroy both this and them" (1 Cor. 6:13), while he speaks of the luxurious as follows: "Whose belly is their god, and their glory in their shame" (Phil. 3:19). The people accepted the dust of calves which Israel had adored, into a drink of contemptuous superstition, that they might learn to despise what they saw cast into seclusion. It is commanded to the priests that they drink no wine or cider while ministering in the temple, lest their hearts be weighed down by drunkenness, excess, and the cares of this life: nor have any share in the land, except God alone (Leviticus 10); that they may be distinguished by no weakness: nor by cut-off ears, injured eyes, flattened noses, lame feet, or changed skin color, all of which are referred to the vices of the soul. The will indeed, not nature, is condemned in man. If someone among the priests has an issue of semen, he is prohibited from approaching the priestly table; and on the contrary the widow, whose feminine impulses died with Sarah, is received into the father's house on account of her self-control and chastity: and is supported from the temple treasury. And if she has children, they are required to take care of their parents, so that they may minister to them "who are truly widows" (1 Tim. 5. 3): and so that she who is sustained on priestly food is subject to no one else's love. Neighbors and hired laborers are excluded from the banquet of the priests, and the remains of the servants' food are granted. At that time, Phygelus and Hermogenes were rejected, and Onesiphorus was received. The first fruits of food and all kinds of fruits are offered to the Antistes: so that, having food and clothing, he may serve the Lord secure and free from any hindrance. The priests receive the firstborn of the animals of the world: the price of the unclean. Also the firstborn of men are redeemed, and because the condition of birth is the same, the price is offered equally moderate and light: so that neither the rich swells, nor the thin is burdened. The temple servants and janitors receive tithes: and in turn they offer tithes of tithes to the priests (Num. 18 and 35): as much less to them as they are greater than the people. Forty-eight cities are set apart for the Levites and priests to dwell in: six cities of fugitives are chosen beyond Jordan and within Jordan: and the end of the exile is the death of the High Priest. All that the hasty word portrays and which I merely touched upon, and did not reveal the mysteries of, belong to all priests: but I will briefly explain how great are the privileges of the High Priest.

3. "My head," he says, "I will not cover" (Lev. 21). He wears a turban and carries the name of God on his forehead. He is adorned with a royal diadem, he has come to the perfect age of Christ, he is always to be protected by his glory, and his garments he will not tear because they are white, pure and follow the Lamb, and made from the wool of slaughtered sheep. Thamar, having lost her modesty, tore her tunic (Gen. 38). Caiphas having lost his priesthood, tore his garments openly (Matt. 26). "He shall not enter upon any soul that is dead" (Lev. 21:11). Wherever there is sin, and in sin there is death, the Priest does not approach. «The soul that sins shall die» (Ezek. 18). Although he may be rich, although he may be powerful, and offer a multitude of victims, if he is dead, he is not touched by the Priest, he is not seen. But if he rises again, and goes forth from the tomb at the voice of the Savior, and walks with the bonds of sin loosed (Jn. 11.12), the Priest will enter to him: and there he will make a dwelling place, and will dine with the risen.

4. "He will not be defiled by his father or mother" (Leviticus 21:11). Our emotions drive us to do many things, and when we focus on physical closeness, we offend the Creator of the body and soul. Anyone who loves their father or mother more than Christ is not worthy of Him (Luke 9). When a disciple desires to go bury his father, he is prohibited by the Savior's command. How many monks have lost their souls by feeling sorry for their father and mother! We cannot defile ourselves with regards to our father, mother, brother, sisters, cousins, family or slaves. We are of royalty and a priestly species. Let us look to him, our father, who never dies, or who dies for us: and who, in living, died so that he could give life to us who are dead. If we have anything from Egypt that the prince of the world can recognize, let us leave it to the one who holds Egypt with his cloak (Gen. 39). A young man, covered with a cloth, followed the bound Lord (Mark 14): he would have fallen into the snares if he had not, freed and naked, dodged the attack of his persecutors. Let us repay to our parents what belongs to our parents, if they are still alive: if they serve the Lord, let them boast that their sons are preferred to them.

5. "And from the holy he shall not go out, nor shall he defile the sanctuary of his God" (Leviticus 21:12). We will also give an account for every idle word we speak: "And all that doth not edify, proveth hearing." If I do or say anything worthy of blame, I would be departing from the path of the holy, and defiling the name of Christ, which I ought to love all the more. How much more so the Pontiff and Bishop, who must be without blame (Titus 1:7), abound in virtues, and always reside among the saints; ever ready to offer sacrifices for their people, bridging the gap between God and humanity, enshrining Christ's lamb, saying, "For the holy oil of Christ his God is upon him"; he shall never stray from that which is holy, lest he defile the garments with which he is clothed. For as many as have been baptized in Christ, have put on Christ (Gal. 3). Let us keep the tunic which we received, let us guard the holy [robe] in holiness. That inhabitant of the mountain, who was coming down from Jerusalem to Jericho, was not wounded before being stripped. A gentle healing balm is poured into him, tempered by mercy, and because he should have felt the pain of neglect, he is stung by the harshness of wine (Luke 10): so that he may be provoked to repentance by the oil, and may feel the severity of the judge through the wine.

6. "He shall take a wife in her virginity. A widow or one divorced or defiled by prostitution, he shall not marry; but he shall take as his wife a virgin of his own people, so that he shall not profane his offspring among his people. For I am the Lord who sanctifies him." (Lev. 21:14) I know that the high priest is understood by many to mean Christ, to whom these commands are now given, and that what is said, "he shall not defile himself, being a chief man among his people" is expounded of the virginal birth of Mary, and it is far easier to understand it of the Lord, who hears in the Psalm: "Thou art a priest forever, after the order of Melchizedek." (Ps. 110:4) And in Zechariah: "Hear, O Jesus, great priest." (Zech. 3:8) and to whom the filthy garments of our sins are taken away, that they may receive the glory He had with the Father before the world was.

7. But lest anyone think that I am doing violence to the Scriptures, and thus loving Christ, so as to take away the truth of history, I will interpret in the members what is related to the head: I will understand the servants as being fulfilled in the Lord. Although the glory of the Lord is the glory of the servants, and wherever the opportunity of the place may have led, I will so argue from the true light, that it may be derived to those to whom Christ has given that they may be a light. This high priest, whom the Mosaic text describes, does not take a widow who has been put away and a harlot for a wife. A widow is one whose husband is dead. A woman is put away who has been cast off by her living husband. A prostitute, who is open to the lust of many. But he will receive, he says, a virgin wife of his own kind, not a foreigner, so that in a bad land the grain of noble seed may not degenerate. Not a prostitute, who has been exposed to many lovers. Not an outcast, who was unworthy of her first marriage. Not a widow, lest she remember her former pleasures: but rather that soul which has no blemish, nor wrinkle, which, being reborn with Christ, is renewed from day to day, of which the Apostle speaks: For I have espoused you to one man, to present a chaste virgin to Christ (1 Corinthians 11:2). I do not want the disciple to be considered as the spouse of the Pontiff when anything is concerned with the old man. If we have risen with Christ, let us seek those things which are above. Forgetting the past, desiring the future. Unhappy Simon, because after baptism he thought of the old marriage, and did not come to the purity of the virgin, he was unworthy of the fellowship of Peter.

8. You compelled me, Fabiola, through your letters, to write to you about Aaron's priesthood and garments. I have offered more, in constructing a little preface, concerning the foods and firstfruits of the priests and the observance of the High Priest. Leaving Sodom, and hastening to the mountains, you do not want to live in the small city of Segor. Beyond the proselytes, passing by the Israelites, leaving behind the Levitical order, and flying like a bird, you arrive at the priest. But while you carefully inspect his clothing and the breastplate on his chest, our companionship displeases you. And indeed, you enjoy the desired leisure: and perhaps you long for the countryside near Bethlehem, next to Babylon. We, in Ephrata, finally restored to peace, hear the wailing child from the manger: and we want his lamentations and crying to reach your ears.

9. We read in Exodus, the tabernacle, table, candlestick, altar, pillars, tents, scarlet, linen, hyacinth, purple of gold, silver, and brass vessels, the tabernacle divided into three, twelve loaves placed on the table each week, seven lamps on the candlestick, the altar exposed to burnt offerings and sacrifices, cups, bowls, censers, basins, small mortars, skin bottles, and goat hair pillows, and incorruptible wood. So great and such things are presented in the tabernacle of God that no one despairs of salvation. One exhibits the gold of sense, another the silver of speech, another the voice of air. The whole world is described in the mystery of the tabernacle. The first and second vestibule was open to all, for water and earth have been given to all mortals. But in the holy of holies, as if to the sky and heaven, the entrance and flight of a few is. The twelve loaves signify the twelve months in a circle. The seven lamps demonstrate the wandering stars. And not to make it long (for it is not my purpose now to write about the tabernacle), I come to the priestly garments: and before I examine their mystical significance according to the Jewish custom, I will explain briefly what is written. So after you have seen the priest's clothing and have viewed all its ornamentation with your eyes, then we will investigate the meaning of each detail.

10. Let us first learn about the common vestments of priests and pontiffs. The genitalia are covered by the femoral lines, which reach the knees and the calves, and the upper part is tightly cinched below the navel: so that if they need to sacrifice victims, they can drag bulls and rams, carry loads, and serve in their office, even if they have stumbled and have revealed their thighs, what is covered up is not exposed. Hence, the steps of the altar are not allowed to be made, lest the lower people see the genitalia of those ascending: and this kind of garment is called Machnase in the Hebrew language, in Greek περισκελῆ, in our language feminalia, or breeches that reach the knees. Josephus reports (for in his time the temple was still standing, and Jerusalem had not yet been destroyed by Vespasian and Titus, and he himself was of priestly stock; and what is seen with the eyes is understood more easily than what is perceived by the ears) that these female garments used to be woven with byssus and then turned back for strength, and after they had been cut, sewn with a needle. For it is impossible to weave such things in a loom.

11. The second tunic made of linen is the ποδήρης, that is, the talaris, made of double sindon, which Josephus himself calls byssinam, and is called Chotonath, that is, χετὼν, which in Hebrew is translated into linen. This clings to the body and is so tight and strict with sleeves, that there is not a single wrinkle in the garment: and it descends to the ankles. For the convenience of the reader, I want to use the common language. Soldiers usually have linen tunics, which they call camisias, that are fitted to the limbs and tight to the bodies, so that they are unencumbered either when running or in battle, directing a spear, holding a shield, wielding a sword, and wherever necessity leads them. Therefore, even the priests prepared for the service of God, use this tunic, so that having the beauty of clothes, they may run quickly while naked.

12. The third kind of garment is called by them the Abanet, we can say belt or girdle, or zone. The Babylonians call it by a new word, Hemian. We use different words so that no one will make a mistake in the name. This belt is woven into a circular shape like the skin of a snake, which sloughs off its old age: it is so woven that you would think it is longer than it is wide. But it is a fabric of scarlet, purple, hyacinth, and fine linen, artfully woven and embroidered, appearing like a piece of work consisting of various flowers and settings of precious stones. This tunic is held together at the waist by a belt, four fingers in width, and extending down to the feet, with the exception of the left upper arm, thus forming a loop, when it is needed for the purpose of sacrificing or military expeditions.

13. The fourth type of clothing is the round cap, which we see painted on Ulysses, as if a sphere were divided in the middle and one part placed on the head: this the Greeks and our people call a "tiara," some call it a "galerum," the Hebrews call it "Misnefeth": it has no point at the top and does not cover the whole head down to the hair, but leaves the front third uncovered; and so it is bound on the back by a ribbon, so that it does not easily slip off the head. It is made of linen so skillfully woven that no seam appears on the outside.

14. These four are the vestments, that is, the breeches, the linen tunic, the belt, which is covered with purple, scarlet, byssus, and hyacinth, and the cap, of which we have just spoken, which both priests and pontiffs use. The remaining four belong properly to the pontiffs, of which the first is the Mail, that is, the ankle-length tunic, entirely hyacinth, having sleeves sewn from the same color on the sides, and in the upper part, where it is worn around the neck, open, which is commonly called the "capitium", with the strongest borders woven from itself, so that they may not easily break. At the very end, that is, at the feet, there are seventy-two bells and as many pomegranates, woven with the same colors as the belt above. Among two bells there is a pomegranate; among two pomegranates there is a bell, so that each is in the middle of the others, and the reason is given. Therefore, the bells are placed on the garment, so that when the High Priest enters the Holy of Holies, he walks entirely vocally, immediately dying if he does not do this.

15. The sixth garment is called the Ephod in Hebrew language. The Septuagint calls it ἐπωμίδα, that is, "superhumerale." Aquila calls it ἐπένδυμα, but we use the name Ephod. And wherever the term superhumerale is mentioned in Exodus or Leviticus, we know that it is called the Ephod in Hebrew. This is the garment of the High Priest and in a certain Epistle (to Marcellinus, xxix), as I remember writing, and all of Scripture testifies that it is a sacred item, and suitable for High Priests alone. Moreover, it is not immediately apparent that Samuel, who was a Levite, is written in the first book of Kings, to have worn a linen ephod when he was still a boy, just as it is reported that David also wore the same before the ark of the Lord. For one thing is to have been woven of the four above-mentioned colors, namely hyacinth, white linen, scarlet, and purple, and of gold; something simpler and of linen, like the robes of the priests. Leaves of gold, that is, thin sheets, are stretched out with incredible thinness, from which fibers are twisted, with an undergarment of three colors, hyacinth, scarlet, and purple, and with a linen warp; and a garment of marvelous beauty is created, dazzling the eyes like a garment of Caracalla's but without a hood. Nothing is woven opposite the chest, and that place is left for the future breastplate. He has on each shoulder single stones enclosed and bound in gold; they are called in Hebrew Soom, according to Aquila, Symmachus, and Theodotion, onyx gems according to the Septuagint. Josephus calls them sardonyxes, in agreement with the Hebrew and Aquila, whether to indicate the color of the stones or their place of origin. And on each of the stones are engraved the names of six Patriarchs by which the Israelite people are divided. On the right shoulder are written the names of the elder sons of Jacob, on the left the names of the younger, so that when the High Priest enters the Holy of Holies he bears on his shoulders the names of the people for whom he is to pray to the Lord.

16. The seventh garment is a small measure, but more sacred than all those mentioned above. Pay attention, please, so that you may understand what is being said. It is called "Hosen" in Hebrew, but in Greek, λόγιον, and we can call it Rationale, so that from the name itself you may know that what is being said is mystical. It is a short cloth made of gold and four woven colors, that is, the same ones as the Superhumerale, having a size of a hand per square; and it is double, so that it does not easily break. Twelve stones of amazing size and value are woven into it in four rows: so that in each verse, three stones are placed. In the first order, sardius, topazius, and smaragdus are placed. Symmachus dissents in the smaragdus, transferring it for ceraunium. In the second order, carbunculus, sapphirus, and jaspis. In the third order, ligurius, achates, and amethystus. In the fourth order, chrysolithus, onychinus, and berillus. And I wonder that the precious stone, hyacinthus, is not included in their number; unless perhaps it is otherwise called a ligurius. In each of the stones, according to the twelve ages of the tribes, names are sculpted. We read about these stones in the diadem of the prince of Tyre and in John’s Apocalypse, from which the heavenly Jerusalem is constructed (Ezek. 28; Rev. 21): and under their names and appearances, the power, order, or diversity is indicated. Through the four Rational angles, there are four golden rings, having other four opposite to them on the Superhumeral, so that when the λόγιον is placed in the place which we have called vacant in the Ephod, the ring comes against the ring, and they are joined together with hyacinthine ribbons. Furthermore, so that the size and weight of the stones would not break the woven threads, they were bound and enclosed with gold. This was not enough for the firmness, unless also chains of gold were made, which were covered for beauty with golden tubes, and had above two larger rings on the Rational, which were connected with golden hooks of the Superhumerale, and beneath two others: for behind, on the Superhumerale, against the chest and stomach, there were golden rings on both sides, which were joined to the chains with the lower rings of the Rational: and so it happened, that both the Rational Superhumerale and the Superhumerale Rational were tightened, so that it would appear to the viewers as one woven texture.

17. [This number is missing from the Latin source]

18. The eighth plate is golden, that is, Sis Zaab, in which the name of God is written in Hebrew with four letters, Yod, He, Vav, He, which among them is called ineffable. This is added to the linen headdress common to all priests, and more so in the high priest, so that it is bound around the hyacinth forehead and crowned with the name of God, protecting the entire beauty of the high priest.

19. We have learned, both what is common to the priests and what are the special vestments of the high priest: and if there was so much difficulty in earthenware vessels, what majesty will be in the treasure that lies hidden within? Let us therefore first say what we have received from the Hebrews: and afterwards, according to our custom, we will unfold the veils of spiritual understanding. Four colors and four elements are referred to, from which all things subsist. Fine linen is assigned to the earth, because it is produced from the earth. Purple is assigned to the sea, because it is dyed with its shells. "Hiacynthus" means "hyacinth" in English, due to the similarity in color. "Coccus" means both "scarlet" and "purple" and is referred to as "Sani" in Hebrew. The word "Tholath" meaning "worm" is sometimes used to describe the red color in Latin. It is proper to remember that the Creator's Pontiff (Jewish High Priest) not only prays for Israel but also for the whole world, as the world consists of earth, water, air, and fire, which are the elements of all. Whereas the first linen garment represents the earth, the second hyacinthine [garment] shows the color of the air (or shows the air itself): for from earthly things we are gradually raised up to heights. And the garment itself, which reaches from the head down to the ankles, indicates that the air is diffused from heaven to earth. But the evil pomegranates and bells placed in lower positions show lightning and thunder: whether it is the harmony of earth and water and all the elements between them: and so everything is perplexed, so that everything is found in each one. But what is interwoven above with gold threads: they want to signify that the vital heat and providence of divine perception permeate everything. A shoulder garment and two stones, either emerald or onyx, which are on top and cover each shoulder, are interpreted as two hemispheres: one of which is above the earth, the other is below the earth, namely the sun and the moon, which shine from above. They interpret the ocean as that belt, by which the priest's chest is tightened, and the line of the tunic, namely, the earth, is enclosed. They have placed the earth, which is in the middle like a point, though it contains all things, nevertheless encompassed by all elements. Twelve stones, or the zodiac circle is interpreted, or twelve months, and each verse assigns individual times, and they appoint three months to them. And let no one seem that the explanation is to the pagans. For if the heavenly and God's arrangement, they have defamed with idols' names, therefore the providence of God must not be denied, which runs and is carried according to a certain law and governs all things. For in Job, we read the names of Arcturus and Orion, and the Mazuroth, that is, the zodiac circle and the names of the other stars (Job. 9 and 39). Not because the same words are used by the Hebrews, but because we cannot understand what is said unless familiar words are used. But the very thing which is in the midst is called the Rational; for everything is full of reason, and earthly things are attached to heavenly things: indeed, the reasoning of earthly things and times, of heat and cold, and the double temperance between both, descends from the course and reasoning of heaven. Wherefore the Rational is more strongly bound with the Ephod. Moreover, what is said to be in the Rational itself is a declaration and truth, that is, a manifestation, and doctrine, or truth, which signifies that there is never falsehood in the reasoning of God, but the truth itself is shown to men by many signs and arguments, and comes even to mortal beings. From that which it was made, so that we might understand the reckoning of the sun and the moon, the year and the months and the times and the hours, and also the storms, calmness and winds, and knowledge of all things, taking inborn wisdom from God, both the inhabitant and the teacher, the knowledge of His dwelling and His construction showing to us. Above all, the sky shows a starry crown and a hyacinth ribbon: and the golden plate which is on the forehead of the Pontiff, with the name of God inscribed, indicates that everything which is underneath is governed by the will of God. By the same token, I think that it is represented under other names and in the figures of the Cherubim and the four Animals, which are so mixed and blended with each other that they are found in one another, and the rest: and that they proceed steadfastly, and go before them, and do not return. For time flows on, leaving past events behind, and hastening towards the future. But what is always in motion signifies that which, as philosophers suspect, runs the world with its own order, and is never-ending, twisted like a wheel on its axis: hence the wheel is on the wheel, that is, time in time, and the year revolves in itself: and the wheels themselves are raised up to the heaven, and above the crystal the throne is of sapphire, and above the throne a likeness of one sitting: the lower parts of whom are fiery, the upper parts are of amber; so as to show that those things which are below need fire and purification, and those that are above persist in the purity of their own condition. And just as here in the clothing of the priest, there is a golden plate from above, so in Ezekiel electrum is placed on the chest and on the head (Ezek. 1.8). It was therefore right (as we have said in part above) that the High Priest of God, carrying in his vestments the type of all creatures, should show that all things require the mercy of God. And when he sacrificed to him, the universal condition would be expiated, so that he would pray not only for children, parents, and relatives, but for all creatures, with voice and clothing.

20. We have touched the Hebrew exposition and having reserved an infinite forest of meanings for another time, we have laid the foundations of some future house. Concerning the female line, they are accustomed to say this: "Reason belongs to seed and generation pertaining to the flesh, the earth is appointed through it." Thus God also speaks to Adam, "Dust you are, and to dust you shall return" (Gen. 3. 19). And the reasons for this, how such beauty arises from a small seed and the most foul beginnings, neither is it clear, nor does it reveal itself to human eyes. We read in Leviticus (Lev. 8), according to the command of God, that Moses washed Aaron and his sons: already then the sacraments of Baptism signified the purification of the world, and the holiness of all things. They do not receive garments unless they have first washed off the dirt, neither are they adorned for the sacred rites unless they are reborn in Christ as new men. For new wine is put into new wineskins. But what Moses washes, this is a mark of the law. Let them heed Moses and the Prophets. And from Adam to Moses, all have sinned. "We are commanded by God to wash, and when we are prepared for the clothing of Christ, we shall put off our hairy tunics and be clothed with the linen garment, having nothing of death in itself but wholly white: so that when we rise from baptism, we may gird ourselves in truth, and all the sordidness of our former sins may be covered. Hence also David [says], 'Blessed are they whose iniquities are forgiven, and whose sins are covered'" (Psalm 32:1).

21. After wearing the feminalia and linen tunic, we put on this hyacinth-colored garment and begin to ascend from earthly things to high things. This same hyacinthine tunic, called subucula by the Septuagint, is properly the Priest's and signifies that the reason for sublime things is not open to everyone, but to the greater and perfect ones. Moses and Aaron, the Prophets, and all those to whom it is said, "Ascend to a high mountain, you who bring good news to Zion" (Isaiah 40.9) had this. Nor is it enough for us to have the washing away of sins from the past, the grace of baptism, and secret doctrine, unless we also have works. Hence the ephod, that is, the Superhumerale, is joined to it, which is coupled with the Rational garment: so that it is not loose, nor dissolute, but clings to each other and is of assistance. For both reason and works need each other: so that we may carry out by action what we perceive by mind. And two stones in the Superhumeral signify either Christ and the Church, the names of the twelve Apostles who were sent out to preach, or the letter and the spirit, in which all the mysteries of the law are contained. In the right is the spirit, in the left is the letter. Through letters we descend to words, through words we come to understanding. What a beautiful order, and from this very habit demonstrating the sacraments. In the shoulders are the works, in the breast is the reason. Hence priests also eat a small breast. But this is a twofold Rational thing, open and hidden, simple and mystical, having within itself twelve stones and four orders, which four I think are virtues, Prudence, Fortitude, Justice, and Temperance, which cling to each other; and while they are mixed together, they make the number twelve; or the four Gospels, which in the Apocalypse are described as full of eyes (Apoc. 14:6) and radiant with the light of the Lord, they illuminate the world. In one [there are] four, and in four [there are] each one. Therefore, the manifestation, and the truth, that is, the doctrine and truth, are in the heart of the priest. For when someone is dressed in multiple garments, it follows that he speaks the truth that he holds in his heart, and therefore in the Rational [mind] there is truth, that is, knowledge, so that he may know what is to be taught, and there is manifestation and teaching, so that he may instruct others what he has conceived in his mind. Where are those who say that innocence can suffice for a priest? The old law agrees with the new: what Moses did, so did the Apostle. He [Moses] adorns the priest's knowledge in his garments, and he [the Apostle] instructs Timothy and Titus in disciplines. But the order of garments also has its importance. Let us read Leviticus. Not first the Rational, and then the Superhumerale, but first the Superhumerale, and afterwards the Rational (Leviticus 8). "From your commands," he says, "I have gained understanding" (Psalm 118:104): let us first do, and then teach, so that the authority of teaching may not be undermined by lack of action. This is what we read in the Prophet: "Sow with righteousness, and reap the fruits of life; illuminate yourselves with the light of knowledge" (Hosea 10:12). First sow in righteousness, and harvest the fruits of eternal life, then seek knowledge. Yet absolute perfection is not immediate even if someone possesses the Superhumerale and the Rational: unless these are firmly united to one another and interconnected: so that operation attaches to reason, and reason to action: and following these, there may be doctrine and truth.

22. The four elements about which we have spoken above, and the two stones, either onychinos or emerald, and twelve gems, which are placed in the Biblical breastplate, if there were time for me to discuss them, I would explain to you the nature and causes of each one, and what each one is worth, and how they are compared to each other in terms of virtues, having carefully investigated them, and having demonstrated it more fully. It is sufficient that even the Holy Pope Epiphanius has published an excellent book on this topic, and if you read it, you will acquire the fullest knowledge. I already understand that I am exceeding the limit of a letter, and I see that the wax of the recipient is full. Therefore, I move on to the rest, so that the speech may finally be concluded. The golden plate gleams on the forehead: for knowledge of all things is of no use to us, unless we are crowned with the knowledge of God. We are clothed in lines, adorned with hyacinths, girded with a sacred belt, works are given to us, the Rationale is placed in our hearts: we receive truth, the word brings doctrine: all things are imperfect, unless a worthy charioteer is sought for such a beautiful chariot, and the Creator himself, standing on his creatures, governs those things he created. What was once shown on a plate is now shown in the sign of the Cross. The gold of the law, the blood of the Gospel is more precious. Then, a mark was made on the foreheads of those moaning, according to the voice of Ezekiel (Ezek. 9:4): now, carrying the cross, we say 'The light of your face, Lord, has been marked upon us' (Ps. 4:7). Twice in Exodus (Ex. 28 and 29), we read of the eight kinds of clothing for the High Priest, as commanded by the Lord and carried out by Moses. In Leviticus about seven (.....) are written (Lev. 8), and refer to how Moses clothed his brother Aaron. About female garments, nothing is said, for, as I believe, the law does not lay a hand on our genitalia and private parts. We must instead cover and veil these secret and shame-worthy parts and reserve the purity and conscience of women for the judgment of God. Of the other virtues, for example, wisdom, fortitude, justice, temperance, humility, meekness, generosity, others can judge; only conscience knows purity, and human eyes cannot be certain judges of this thing, without those who are exposed everywhere, like the animals' lust. Hence the apostle says: 'Concerning virgins, I have no commandment of the Lord', as though Moses said: 'I do not clothe women, nor do I impose a necessity on anyone; whoever wants to be a priest, let him clothe himself.' Oh how many maidens, and how great purity hoped for will be dishonored on the day of judgment; how great infamy of others' purity will be crowned by God the judge. Therefore, let us ourselves assume the female dress, let us cover our privates; let us not seek the eyes of others. Let the genitals be covered so that they are not exposed to anyone's eyes: otherwise, if any indecency is seen when we enter the Holy of Holies, let us die.

23. Now my speech is ending, and I withdraw to higher things. The knowledge and learning of the Pontiff of God must be so great that even his steps and movements and all his vocal expressions should be knowledgeable. He must comprehend truth in his mind and it should echo and adorn his entire being, so that everything he does and says may be the teaching of the people. Without bells and different colors, and gems and flowers of virtues, she cannot enter the Holy Church nor possess the name of Bishop. When this short composition was being hurriedly dictated to the shore, as the rope was already being loosed, and the sailors were calling out for it more frequently, I quickly dictated with the language that I was able to remember and what I had gathered by reading continually in the Reasoning of my heart: aware enough that I flowed more from the impetus of speaking, rather than from the judgment of a writer, and that I was producing a tumultuous speech in the manner of a raging torrent. There is said to be a book of Tertullian about Aaron's vestments in the index, which as of today has not been found by me. If it has been found by you on account of the city's fame, I ask that my little drop not be compared to the river. For I am to be valued by my own abilities, not by those of great men.