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in many places, virtues and the movements of the soul are designated. On the other hand, the "old bones" in the 31st Psalm show that virtues are diminished and scattered by sins; or, according to Saint Augustine’s opinion, they denote the weakening of the mind’s strength. Just as in the 101st Psalm, "drying bones" reveal failing virtues; or, according to Lauretus’s explanation in his *Forest of Allegories*, drying bones like firewood in that same Psalm signify a soul losing all delight in the good. Similarly, in the 33rd Psalm, "the Lord keeps all their bones," which refers to the strengthened virtues of the soul or the strong actions that flow from those virtues. However, the bones of the dead in Ezekiel designate those works that bear the outward appearance of righteousness.

The bones "watered with marrow" in Job signify wicked men who are burdened with public offices and showered with dignities and honors. Similarly, in the same book of Job, the bones of Behemoth are those who are stronger in vice and contract a greater stain every day. Finally, the bones of the children of Israel scattered around the altars in Ezekiel signify heresiarchs—in the opinion of Saint Jerome—who are confounded by their own errors and are therefore separated from one another.

Lastly, we must consider the skin or hide, which some interpret in the sacred scriptures as a harlot. We read in Leviticus that "the garment or skin which they have, he shall wash with water." Hesychius of Jerusalem refers this passage to a harlot, and not without reason; for the Romans used to call harlots *scorta*, after the skins they used as bedding. Furthermore, by the name of "skin," those people are especially understood who focus only on external and worldly matters. Additionally, in Leviticus, the shining brightness on the skin manifests the clarity of Evangelical doctrine and its spiritual sense; conversely, if the skin is not entirely bright, it foreshadows a suspicion of crimes.

MYSTICAL INTERPRETATIONS CONCERNING MAN

Up to this point, we have examined mystical matters regarding individual body parts; now it is in our interest to direct our minds toward the mystical meanings applicable to the whole human being, so that this doctrine may be considered complete. First, it should be noted that the name "male" in the divine scriptures signifies a man perfected in virtues and strength. On the other hand, a woman is of such imperfection and weakness that Solomon, in his wisdom, did not hesitate to state: "The iniquity of a man is better than a woman doing good." Indeed, the Lord commands that only the males of Aaron’s offspring eat the sacrifice, because it is not the role of everyone to dispute divine matters; such a thing only befits one whose thoughts share nothing of the feminine. Thus, we read in the Epistle to the Galatians: "After I became a man." In this passage, "man," according to the opinion of Clement of Alexandria, signifies a faithful believer in Christ, just as "infant" denotes a Jew. Saint Paul was called an infant while following the Law, but later, while meditating on things pertaining to Christ—whom the divine scriptures call a "man"—he then emerged as a man.

Since we have touched upon children, several mystical points regarding them must be weighed. In Matthew, these words are read: "Unless you become as these little ones." Clement of Alexandria understands these little ones to be those aspiring to the heavenly kingdoms, who ought to have only God as Father; just as toddlers coax only their own father, and when they receive a slight injury, they flee only to him. Or perhaps we wish to understand "little ones" as all just, perfect, and innocent people, of whom the Psalmist wrote: "Praise the Lord, ye children," since it especially belongs to those free of crimes to celebrate divine praises. When, however, in the history of the Kings, the children cried out upon seeing Elisha, "Go up, thou bald head," Lauretus, in his *Forest of Allegories*, interprets this as the ascent of Christ to the place of Calvary.

But the dead girl, not yet carried out from the house, whom Christ to life