On Adoration and Worship in Spirit and Truth, Book 14
Book 14 opens: churchgoers must be washed of sin’s stain§1
1ON ADORATION AND WORSHIP IN SPIRIT AND TRUTH — BOOK FOURTEEN. That those willing to frequent in churches must be clean and washed-out as to the stain from sin, and thus stand beside God.
Cyril: So then concerning the tent and indeed also concerning priests and Levitical under-service these things seem to me to have been said most sufficiently, and I think to have been examined finely. Fit
Greek · §1
ΠΕΡΙ ΤΗΣ ΕΝ ΠΝΕΥΜΑΤΙ ΚΑΙ ΑΛΗΘΕΙΑ ΠΡΟΣΚΥΝΗΣΕΩΣ ΚΑΙ ΛΑΤΡΕΙΑΣ ΛΟΓΟΣ ΤΕΣΣΑΡΑΚΛΙΔΕΚΑΤΟΣ Ὅτι χρὴ τοὺς φοιτᾷν ἐθέλοντας ἐν ἐκκλησίαις, καθαροὺς καὶ ἐκνενιμμένους εἶναι τὴν ἐξ ἁμαρτίας κηλίδα, καὶ οὕτω παρίστασθαι τῷ Θεῷ. Σκηνῆς μὲν οὖν πέρι καὶ μέν τοι καὶ περὶ ἱερέων καὶ Λευιτικῆς ὑπουργίας διαρκέστατά μοι ταῦτα λελέχθαι φαίνεται, καὶ λεπτῶς διεσκέφθαι δοκῶ. Πρέ
Ascend Lord’s house clean; eject leper/flux/soul-unclean from camp§2
2Cyril: …ting would be most of all for those who would choose to live rightly, and the altogether well-fitting of the citizenship in Christ, as a kind of crown to bind upon their own heads, to urge one another headlong as it were saying: ‘Come, and let us go up unto the mountain of Lord, and unto the house of the God of Jacob, and he will announce to us his way, and we will walk in it;’ (Isaiah 2:3) when also some having received the thus well-famed and benefit-bearing voice, all but also leap up saying: ‘I was gladdened upon those having said to me: Unto a house of Lord we will go.’ (Psalm 122:1) So then, O Palladius, for those hastening to go unto a house of God, of what sort would the aim be and the mind for them wherever then it would look, and what longing to set upright, they go unto the sacred and divine tent?
Palladius: And indeed, O companion, the matter is not unclear; for it has been written, that ‘Worship the Lord in his holy court;’ (Psalm 96:9) and ‘Lift sacrifices, and go into his courts.’ (Psalm 96:8)
Cyril: So then bringing forward the sacrifices over themselves, clear that the spiritual ones, and indeed also about to approach according to intelligible worship, some go into the house of Lord and into his courts.
Palladius: Thus I say.
Cyril: So then shall we think those willing to frequent-in, must dart through simply, not having been washed-out as to the sin, not having been freed from abomination, not having been scraped-off as it were of the filth of flesh-love, but having the mind melted-in, and having a rusted heart? Least at least, but rather having been brightened with the brightness in Christ, and gleaming-through the all-variegated beauty of the most God-loving virtue.
Palladius: Very much so; for I at least say one must go according to eyes of Lord, with every stain of our thoughts having been rubbed-out beforehand.
Cyril: You spoke rightly, since at least he also makes the sick one hated, and indeed also rejectable, and sends out from the multitude of the holy ones. Which also the all-divine Paul writing understands very well: ‘So then lift out the evil one from yourselves.’ (1 Corinthians 5:13) And I would not say the matter a fruit of wildness of customs, but a wise finding of safety. ‘For a little leaven,’ (Numbers 5:1–4) he says, ‘leavens the whole lump.’ This again also a sacred law was under-forming for us riddlingly. For it has been written in the Numbers: ‘And the Lord spoke toward Moses, saying: Speak to the sons of Israel, and let them send out from the camp every leper and every flux-flowing, and every unclean upon soul, from male unto female, send out outside the camp, and they will not defile their camps in which I lodge in them. And the sons of Israel did thus.’ (1 Corinthians 5:6) So then is it not true to say that very hard-to-bear and truly hard-to-carry is the burden of the law? For you understand how also upon unwilling sicknesses he writes-down a judgment, and yet
Greek · §2
ποι δ' ἂν ὅτι μάλιστά γε τοὺς οἵπερ ἂν ἕλοιντο βιοῦν ὀρθῶς, καὶ τῆς ἐν Χριστῷ πολιτείας τὸ εἰσάπαν εὐπρεπὲς, οἷά τινα στέφανον ταῖς σφῶν αὐτῶν ἀναδεῖν κεφαλαῖς, προτροπάδην ὥσπερ ἀλλήλοις διακελεύεσθαι λέγοντας· «Δεῦτε, καὶ ἀναβῶμεν εἰς τὸ ὄρος Κυρίου, καὶ εἰς τὸν οἶκον τοῦ Θεοῦ Ἰακὼβ, καὶ ἀναγγελεῖ ἡμῖν τὴν ὁδὸν αὐτοῦ, καὶ πορευσόμεθα ἐν αὐτῇ·» ὅτε καί τινες τὴν οὕτως εὐκλεᾶ τε καὶ ὀνησιφόρον εἰσδεδεγμένοι φωνὴν, μονονουχὶ καὶ ἀνασκιρτῶσι λέγοντες· «Εὐφράνθην ἐπὶ τοῖς εἰρηκόσι μοι· Εἰς οἶκον Κυρίου πορευσόμεθα.» Ἆρ' οὖν, ὦ Παλλάδιε, τοῖς εἰς οἶκον ἰέναι Θεοῦ διασπεύδουσι, ποταπὸς ἂν εἴη σκοπὸς καὶ ὁ νοῦς αὐτοῖς ὅποι ποτὲ ἄρα βλέποι, καὶ τί κατορθοῦν γλιχόμενοι, πρὸς τὴν ἱεράν τε καὶ θείαν ἴενται σκηνήν;
{ΠΑΛΛ.} Καὶ μὴν, ὦ ἑταῖρε, τὸ χρῆμά ἐστιν οὐκ ἀσυμφανές· γέγραπται γὰρ, ὅτι «Προσκυνήσατε τῷ Κυρίῳ ἐν αὐλῇ ἁγίᾳ αὐτοῦ·» καὶ «Ἄρατε θυσίας, καὶ εἰσπορεύεσθε εἰς τὰς αὐλὰς αὐτοῦ.»
{ΚΥΡ.} Προσκομίζοντες οὖν ἄρα τὰς ὑπέρ γε σφῶν αὐτῶν θυσίας, δῆλον δὲ ὅτι τὰς πνευματικὰς, καὶ μὴν καὶ προσελευσόμενοι κατὰ νοητὴν προσκύνησιν, εἰσίασί τινες εἰς τὸν οἶκον Κυρίου καὶ εἰς τὰς αὐλὰς αὐτοῦ.
{ΠΑΛΛ.} Οὕτω φημί.
{ΚΥΡ.} Οἰησόμεθα δὴ οὖν τοὺς εἰσφοιτᾷν ἐθέλοντας, χρῆναι διᾴττειν ἁπλῶς, οὐκ ἐκνενιμμένους τὴν ἁμαρτίαν, οὐ βδελυρίας ἀπηλλαγμένους, οὐκ ἀπεξεσμένους ὥσπερ τῆς φιλοσαρκίας τὸν ῥύπον, ἀλλ' ἐντετηγμένον ἔχοντας τὸν νοῦν, καὶ καρδίαν ἰώδη ἔχοντας; Ἥκιστά γε, λαμπρότητι δὲ μᾶλλον τῇ ἐν Χριστῷ κατηγλαϊσμένους, καὶ τὸ παμποίκιλον τῆς θεοφιλεστάτης ἀρετῆς διαστίλβοντας κάλλος.
{ΠΑΛΛ.} Πάνυ μὲν οὖν· δεῖν γὰρ ἔγωγέ φημι κατ' ὀφθαλμοὺς ἰέναι Κυρίου, κηλίδος ἁπάσης τῶν ἡμετέρων διανοιῶν προεκτετριμμένης.
{ΚΥΡ.} Ὀρθῶς ἔφης, ἐπεί τοι καὶ στυγητὸν, καὶ μὴν καὶ ἀπόβλητον ποιεῖται τὸν ἄῤῥωστον, καὶ τῆς τῶν ἁγίων ἐκπέμπει πληθύος. Ὃ δὴ καὶ εὖ μάλα συνιεὶς ὁ θεσπέσιος γράφει Παῦλος· «Ἐξάρατε οὖν τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν.» Καὶ οὐκ ἠθῶν ἀγριότητα φαίην ἂν ἔγωγε τὸ χρῆμα καρπὸν, ἀλλὰ σοφὸν ἀσφαλείας εὕρεμα. «Μικρὰ γὰρ ζύμη,» φησὶν, «ὅλον τὸ φύραμα ζυμοῖ.» Τοῦτό τοι πάλιν καὶ νόμος ἡμῖν ἱερὸς αἰνιγματωδῶς ὑπετύπου. Γέγραπται γὰρ ἐν τοῖς Ἀριθμοῖς· «Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ ἐξαποστειλάτωσαν ἐκ τῆς παρεμβολῆς πάντα λεπρὸν καὶ πάντα γονοῤῥυῆ, καὶ πάντα ἀκάθαρτον ἐπὶ ψυχῇ, ἀπὸ ἀρσενικοῦ ἕως θηλυκοῦ, ἐξαποστείλατε ἔξω τῆς παρεμβολῆς, καὶ οὐ μιανοῦσι τὰς παρεμβολὰς αὐτῶν ἐν οἷς ἐγὼ καταγίνομαι ἐν αὐτοῖς. Καὶ ἐποίησαν οὕτως οἱ υἱοὶ Ἰσραήλ» Ἆρ' οὐκἀληθὲς εἰπεῖν ὡς δυσαχθὲς ἄγαν καὶ δυσδιακόμιστον ἀληθῶς τὸ τοῦ νόμου φορτίον; Συνίης γὰρ ὅπως καὶ ἐπ' ἀνεθελήτοις ἀῤῥωστίαις καταγράφει δίκην, καίτοι
Bodily ills type spiritual; leper = flesh works; flux begins§3
3Cyril: …one must pity those having fallen into such misfortunes; for in return for what then would someone puzzle also very reasonably, that he was making the leper houseless and sendable-away, and indeed toward these also the one held-down by a passion of flux-flow, and again the unclean upon soul?
Palladius: I would not have to understand, and you yourself would perhaps speak.
Cyril: So then I think that of the things in thickness and bodily matters there was not a very great word beside God, for the one pre-forming for us the divine and spiritual worship. For the things outside law are punished, and as many as appear having stepped out of the fitting, these I would say are under judgment and justice, but a bodily sickness would in no manner strike against the laws. So then it will lie reasonably also farthest from a writing, and the being charged toward someone it would not have from anywhere; or is it not clear for everyone, that no one is sick willingly, and everyone then, I think, makes being well-strong most wishable?
Palladius: Truly.
Cyril: So then even if the word should have something unbeautiful of the history, the grieving is nothing, if the spiritual things should be led through well toward at least what seems good to the lawgiver. So then leprosy is a dying of flesh, and the passion most devouring. Therefore also the all-divine Moses, with Miriam having been leproused for him, having become fearful, and very cheerless, was entreating, saying: ‘O God, I beg you, heal her,’ (Galatians 5:19–20) for he said: ‘Let her not become as a miscarriage going out from a mother’ (Numbers 12:13)s womb, and it will eat down the half of her fleshes.’ And a flux-flowing, what would I say, of what sort the passion? for no one has been ignorant. And at least that some are unclean upon soul, signals some such thing: the touching a departed one and becoming near a dead body, the law was reckoning for the more ancient ones unto a manner of defilement, showing the deadness hated to God the one able to make-alive all things. And indeed also otherwise, receiving the matter unto a dying of mind and soul as in a thick type. And a dead and cooled-out mind, the sin-loving, and accustomed to be without-share of the manly-acts unto life. But if it happened for some to have died, somehow every necessity, for those own from blood and according to race to understand and to do upon him the things having been customed; yet unclean also these according to the law, and not altogether and unto all, but there was for them some manner of cleansing-back. You have a sufficient clarifying of the history.
Palladius: And very much.
Cyril: So then come, transforming it unto spiritual contemplation, let us say that: that the leper signals for us the one having been spotted with varied passions unto youthfulness. And these are the works of the flesh, which also the most wise Paul himself was numbering for us saying: ‘Fornication, uncleanness, idolatry, enmities, strife, angers, jealousies.’ (Numbers 12:12) And another at least,
Greek · §3
κατοικτείρεσθαι δέον τοὺς ταῖς τοιαύταις ἐναλόντας συμφοραῖς· ἀνθ' ὅτου γὰρ δὴ διαπορήσειεν ἄν τις καὶ μάλα εἰκότως, ἔξοικόν τε καὶ ἀπόπεμπτον ἐποιεῖτο τὸν λεπρὸν, καὶ μέντοι πρὸς τούτοις τὸν γονοῤῥοίας πάθει κατισχημένον, καὶ αὖ τὸν ἀκάθαρτον ἐπὶ ψυχῇ;
{ΠΑΛΛ.} Οὐκ ἂν ἔχοιμι νοεῖν, φράσαις δ' ἂν ἴσως αὐτός.
{ΚΥΡ.} Οἶμαι δὴ οὖν ὅτι τῶν ἐν πάχει καὶ σωματικῶν πραγμάτων οὐ σφόδρα πολὺς παρὰ Θεῷ λόγος ἦν, τὴν θείαν ἡμῖν καὶ πνευματικὴν προανατυποῦντι λατρείαν. Κολάζεται μὲν γὰρ τὰ ἔξω νόμου, καὶ ὅσα τοῦ πρέποντος ἐκβεβηκότα φαίνεται, ταυτὶ φαίην ἂν ὑπὸ κρίσιν εἶναι καὶ δίκην, ἀῤῥώστημα δὲ τὸ σωματικὸν, κατ' οὐδένα τρόπον προσκρούσειεν ἂν τοῖς νόμοις. Κείσεται δὴ οὖν εἰκότως καὶ ἀπωτάτω γραφῆς, καὶ τὸ ἐγκαλεῖσθαι πρός τινος, οὐκ ἂν ἔχοι ποθέν· ἢ γὰρ οὐχὶ παντί τῳ σαφὲς, ὅτι νοσεῖ μὲν ἑκὼν οὐδεὶς, εὐκταιότατον δὲ πᾶς τις οὖν, οἶμαι, ποιεῖται τὸ εὐρωστεῖν;
{ΠΑΛΛ.} Ἀληθές.
{ΚΥΡ.} Οὐκοῦν κἂν εἰ ἔχοι τι τὸ ἀκαλλὲς τῆς ἱστορίας ὁ λόγος, τὸ λυποῦν οὐδέν ἐστιν, ἂν διεξάγοιτο καλῶς τὰ πνευματικὰ πρός γε τὸ τῷ νομοθέτῃ δοκοῦν. Λέπρα τοίνυν ἐστὶ, σαρκὸς νέκρωσις, καὶ βορὸν ὅτι μάλιστα τὸ πάθος. Τοιγάρτοι καὶ ὁ θεσπέσιος Μωσῆς λελεπρωμένης αὐτῷ τῆς Μαρίας, περιδεὴς γεγονὼς, ἄθυμός τε λίαν, ἐλιπάρει, λέγων· «Ὁ Θεὸς, δέομαί σου, ἴασαι αὐτὴν,» ἔφη γάρ· «Μὴ γένηται ὡσεὶ ἔκτρωμα ἐκπορευόμενον ἐκ μήτρας μητρὸς, καὶ καταφάγεται τὸ ἥμισυ τῶν σαρκῶν αὐτῆς.» Γονοῤῥυᾶ δὲ τί ἂν λέγοιμι, ποταπὸν τὸ πάθος; ἠγνόηκε γὰρ οὐδείς. Τό γε μὴν ἀκαθάρτους εἶναί τινας ἐπὶ ψυχῇ, τοιόνδε τι δηλοῖ, τὸ κατοιχομένου θίγειν καὶ ἀγχοῦ γενέσθαι νεκροῦ σώματος, εἰς μολυσμοῦ τρόπον τοῖς ἀρχαιοτέροις ὁ νόμος κατελογίζετο, ἀπηχθημένην Θεῷ τῷ πάντα ζωογονεῖν ἰσχύοντι, τὴν νεκρότητα δεικνύς. Καὶ μὴν καὶ ἑτέρως, εἰς νοῦ καὶ ψυχῆς νέκρωσιν καθάπερ ἐν τύπῳ παχεῖ, τὸ χρῆμα δεχόμενος. Νεκρὸς δὲ νοῦς καὶ ἀπεψυγμένος, ὁ φιλαμαρτήμων, καὶ τῶν εἰς ζωὴν ἀνδραγαθημάτων ἀμοιρεῖν εἰθισμένος. Ἀλλ' εἰ τεθνάναι συνέβη τινὰς, πᾶσά πως ἀνάγκη, τοὺς ἐξ αἵματός τε καὶ κατὰ γένος οἰκείους συνιέναι τε καὶ δρᾷν ἐπ' αὐτῷ τὰ νενομισμένα· πλὴν ἀκάθαρτοι καὶ οὗτοι κατὰ τὸν νόμον, οὐκ εἰσάπαν δὲ καὶ μέχρι παντὸς, ἀλλ' ἦν τις αὐτοῖς ἀποκαθάρσεως τρόπος. Ἔχεις ἀποχρῶσαν τῆς ἱστορίας δήλωσιν.
{ΠΑΛΛ.} Καὶ μάλα.
{ΚΥΡ.} Φέρε δὴ οὖν εἰς πνευματικὴν θεωρίαν μεταστοιχειοῦντες αὐτὴν, ἐκεῖνο λέγωμεν, ὅτι σημαίνει μὲν ἡμῖν ὁ λεπρὸς, τὸν τοῖς εἰς νεότητα πάθεσι ποικίλοις κατεστιγμένον. Ταῦτα δέ ἐστι τὰ ἔργα τῆς σαρκὸς, ἃ καὶ αὐτὸς ἡμῖν ὁ σοφώτατος Παῦλος κατηριθμεῖτο λέγων· «Πορνεία, ἀκαθαρσία, εἰδωλολατρεία, ἔχθραι, ἔρις, θυμοὶ, ζῆλοι.» Ἕτερός γε μὴν,
Flux = wasted fertility; soul-unclean = share others’ deadness; crushed/cut begin§4
4Cyril: …that is, the flux-flowing, the one always and unrestrainedly in defilements, and spending the fitness of the nature toward virtuous and admirable fruit-bearing unto nothing.
Palladius: And of what sort do you say?
Cyril: Broad very much is the word upon all; and for now I will use one clear and most vivid example, toward proof of what I said: those having a well-natured mind and as it were somehow scraped-off, putting it into the words about the truth, will they not have the well-fitting in rightness and exactness of doctrines as a fruit not unadmirable?
Palladius: And very much.
Cyril: And those at least having chosen not to think and do this, but rather turning aside from the necessary way, and setting up an advocate of unholy doctrines, or showing a helper of the wickedness in world, make a begetter of deceit and deception, damaging for nothing useful the fitness of the nature toward the good, and they write-down for us very well the flux-flowing, and show a soul-weakness same-natured with a bodily passion in own manners.
Palladius: You spoke rightly.
Cyril: And the unclean upon soul somehow altogether signals the one having shared of others’ deadness, and being filled lazily with alien faults, toward whom also the divine David somehow said: ‘If you were seeing a thief, you were running-with him, and with an adulterer you were setting your portion.’ (Psalm 50:18) For just as doing what is not lawful damages and deadens soul and mind, so also consenting with those doing them, and the one willing-with would also be a sharer with those self-working unto sin. For he is not somehow unchargeable. Therefore also Paul: ‘Keep yourself pure,’ (Deuteronomy 23:1–3) he says, ‘and do not share alien sins;’ this, I think, is the being defiled upon a dead one intelligibly.
Palladius: It seems so.
Cyril: So then he has ordered very well the leper and flux-flowing and unclean upon the soul to depart from the synagogue, not allowing those having the hard-to-wash-out uncleanness to be woven-up with the choruses of the holy ones? ‘For what sharing of light toward darkness? or what portion for a faithful with an unfaithful?’ (1 Timothy 5:22) he says.
Palladius: So then slippery, the going as with unwashed feet into a house of God.
Cyril: Most slippery indeed, if at least it is true that striking against God is not without-damage. And he also shuts out others from the holy court in Deuteronomy, saying: ‘A crushed one and a cut-off one will not go into a church of Lord, one from a whore will not go into a church of Lord; an Ammonite and a Moabite will not go into a church of Lord, and unto a tenth generation will not go into a church of Lord, and unto the age, because of the not’ (2 Corinthians 6:14–15)
Greek · §4
τοῦτ' ἔστιν, ὁ γονοῤῥυὴς, τὸν ἀεὶ καὶ ἀσχέτως ἐν μολυσμοῖς, καὶ τὴν τῆς φύσεως ἐπιτηδειότητα πρὸς καρποφορίαν ἐνάρετόν τε καὶ ἀξιάγαστον δαπανῶντα πρὸς τὸ μηδέν.
{ΠΑΛΛ.} Οἷον δέ τι φής;
{ΚΥΡ.} Πλατὺς μὲν λίαν ὁ ἐφ' ἅπασι λόγος· ἑνὶ δὲ δὴ τέως σαφεῖ καὶ ἐναργεστάτῳ κεχρήσομαι παραδείγματι, πρὸς ἀπόδειξιν ὧν ἔφην· οἱ τὸν νοῦν ἔχοντες εὐφυᾶ καὶ οἱονείπως ἀπεξεσμένον τοῖς περὶ τῆς ἀληθείας αὐτὸν ἐνιέντες λόγοις, ἆρ' οὐχὶ τὸ ἐν ὀρθότητί τε καὶ ἀτρεκείᾳ δογμάτων εὐπρεπὲς καρπὸν ἕξουσιν οὐκ ἀθαύμαστον;
{ΠΑΛΛ.} Καὶ μάλα.
{ΚΥΡ.} Οἱ δέ γε τουτὶ μὲν, οὐχὶ φρονεῖν τε καὶ δρᾷν ᾑρημένοι, παρατρέποντες δὲ μᾶλλον τῆς ἀναγκαίας ὁδοῦ, καὶ δογμάτων ἀνοσίων ἰστῶντες συνήγορον, ἤγουν τῆς ἐν κόσμῳ πονηρίας ἀποφαίνοντες ὑπουργὸν, δόλου καὶ ἀπάτης ποιοῦνται γεννήτορα, τὴν τῆς φύσεως ἐπιτηδειότητα πρὸς τὸ ἀγαθὸν, ἐπ' οὐδενὶ τῷ χρησίμῳ ζημιούμενοι, καταγράφουσιν ἡμῖν εὖ μάλα τὸν γονοῤῥυᾶ, καὶ πάθους σωματικοῦ ψυχικὴν ἀῤῥωστίαν ὁμοφυᾶ δεικνύουσιν ἐν ἰδίοις τρόποις.
{ΠΑΛΛ.} Ὀρθῶς ἔφης.
{ΚΥΡ.} Ὁ δὲ ἀκάθαρτος ἐπὶ ψυχῇ σημαίνει που πάντως τῆς ἑτέρων νεκρότητος τὸν μετεσχηκότα, καὶ πλημμελημάτων ἀλλοτρίων ῥᾳθύμως ἀναπιμπλάμενον, πρὸς ὃν καὶ ὁ θεῖος ἔφη που Δαβίδ· «Εἰ ἐθεώρεις κλέπτην, συνέτρεχες αὐτῷ, καὶ μετὰ μοιχοῦ τὴν μερίδα σου ἐτίθεις.» Κατασίνεται γὰρ ὥσπερ καὶ κατανεκροῖ ψυχήν τε καὶ νοῦν, τὸ δρᾷν ἃ μὴ θέμις, οὕτω τὸ τοῖς αὐτὰ δρῶσι συνευδοκεῖν, καὶ τοῖς αὐτουργοῦσιν εἰς ἁμαρτίαν κοινωνὸς ἂν εἴη καὶ ὁ συνεθελητής. Ἀκαταιτίατος γὰρ οὔτι που. Τοιγάρτοι καὶ Παῦλος· «Σεαυτὸν ἁγνὸν τήρει,» φησὶν, «καὶ μὴ κοινώνει ἁμαρτίαις ἀλλοτρίαις·» τοῦτο, οἶμαι, ἐστὶ τὸ ἐπὶ νεκρῷ μολύνεσθαι νοητῶς.
{ΠΑΛΛ.} Ἔοικεν.
{ΚΥΡ.} Ἀποστείχειν δὴ οὖν τῆς συναγωγῆς εὖ μάλα προστέταχε λεπρὸν καὶ γονοῤῥυᾶ, καὶ ἀκάθαρτον ἐπὶ τῇ ψυχῇ, τοῖς τῶν ἁγίων χοροῖς οὐκ ἐῶν ἀναπλέκεσθαι τοὺς δυσαπόνιπτον ἔχοντας τὴν ἀκαθαρσίαν; «Τίς γὰρ κοινωνία φωτὶ πρὸς σκότος; ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου;» φησί.
{ΠΑΛΛ.} Σφαλερὸν οὖν ἄρα, τὸ ἀνίπτοις ὥσπερ ἰέναι ποσὶν εἰς οἶκον Θεοῦ.
{ΚΥΡ.} Σφαλερώτατον μὲν οὖν, εἴπερ ἐστὶν ἀληθὲς, ὅτι τῷ Θεῷ προσκρούειν οὐκ ἀζήμιον. Ἐξείργει δὲ καὶ ἑτέρους τῆς ἁγίας αὐλῆς ἐν τῷ Δευτερονομίῳ, λέγων· «Οὐκ εἰσελεύσεται θλαδίας καὶ ἀποκεκομμένος εἰς ἐκκλησίαν Κυρίου, οὐκ εἰσελεύσεται ὁ ἐκ πόρνης εἰς ἐκκλησίαν Κυρίου· οὐκ εἰσελεύσεται Ἀμμανίτης καὶ Μωαβίτης εἰς ἐκκλησίαν Κυρίου, καὶ ἕως δεκάτης γενεᾶς οὐκ εἰσελεύσεται εἰς ἐκκλησίαν Κυρίου, καὶ ἕως εἰς τὸν αἰῶνα, παρὰ τὸ μὴ
Crushed vs cut manhood type; Ammon=heretics; Moab=idolaters§5
5Cyril: …meeting them for you with breads and water in the way, with you going out from Egypt, and that they hired against you Balaam son of Beor from Mesopotamia to curse you. And Lord your God did not wish to hearken to Balaam, and Lord your God turned the curses into a blessing, because Lord your God loved you. You will not address peaceful things to them, and beneficial things for them, all your days unto the age.’
Palladius: And who would be understood crushed and cut-off, Ammonite and Moabite, I would wish to learn thoroughly.
Cyril: Hear then; the of the making of eunuchs is not one manner, not one, O Palladius, but some double is said to be, and has been found-out. For some are cutters and having been torn-apart as to the male things; and others still bear crushed and altogether useless things, and some sometimes cut-off rawly and unholily the child-making part of the body, and are inactive toward the of a man, and yet finishing among men by nature and age; and a symbol of manliness, the male things. So then one must suspect the crushed, the as it were somehow not having been pulled-out altogether as to soul and mind, but rather somehow saving in himself the shattered manliness upon goods, and indeed the cut-off, the one having thrown them away wholly, and having been deprived of the things most fitting for men. And in equal as it were a charge, with the not wishing to man-up at all, the loving not to man-up healthily.
Palladius: Of what sort then do you say?
Cyril: Some have fallen-back into fleshly desires, having released as it were whole reins to the passion, throwing-beside the mind rotten and unmanly to the pleasures unto wantonness. And others again wonder at continence, and sometimes touch the bright attempts unto this, but fear-out the standing-against, and not bearing the assault of the pleasure, they nod-down toward the strengthless. So then, will you not reasonably call the one having altogether given-up the attempts unto manliness cut-off? And the one having in mind the wishing to man-up, yet not still also being strong to set upright the virtue, will you think crushed, reshaping urbanely also the passions of the body unto a quality of manners, and receiving the in sense as an image of the intelligible and more unapparent?
Palladius: Very much so.
Cyril: And with these was being shut-out-together both Ammonite and Moabite, as unholy and most abominable, and springing-upon the holy ones as lions, and pouring upon those accustomed to be well-reputed the arrows from envy and malice. And they would be a type, Ammonites at least, of the unpitiful heretics. And Moabites again, of those still in the idolatrous wanderings, and having been underlaid with the wickednesses of the demons; for both God-hated, and as it were sick with a brother boldness against the holy ones (Deuteronomy 23:4–6).
Greek · §5
συναντῆσαι αὐτοὺς ὑμῖν μετὰ ἄρτων καὶ ὕδατος ἐν τῇ ὁδῷ, ἐκπορευομένων ὑμῶν ἐξ Αἰγύπτου, καὶ ὅτι ἐμισθώσαντο ἐπὶ σὲ τὸν Βαλαὰμ υἱὸν Βεὼρ ἐκ τῆς Μεσοποταμίας καταρᾶσθαί σε. Καὶ οὐκ ἠθέλησε Κύριος ὁ Θεός σου εἰσακοῦσαι τοῦ Βαλαὰμ, καὶ μετέστρεψε Κύριος ὁ Θεός σου τὰς κατάρας εἰς εὐλογίαν, ὅτι ἠγάπησέ σε Κύριος ὁ Θεός σου. Οὐ προσαγορεύσεις εἰρηνικὰ αὐτοῖς, καὶ συμφέροντα αὐτοῖς, πάσας τὰς ἡμέρας σου εἰς τὸν αἰῶνα.»
{ΠΑΛΛ.} Καὶ τίς ἂν νοοῖτο θλαδίας καὶ ἀποκεκομμένος, Ἀμμανίτης καὶ Μωαβίτης, ἐθέλοιμ' ἂν ἐκμαθεῖν.
{ΚΥΡ.} Ἄκουε δή· ὁ τῆς τῶν εὐνούχων ποιήσεως οὐχ εἶς τρόπος, οὐχ εἷς, ὦ Παλλάδιε, διττὸς δέ τις εἶναι λέγεται, καὶ πεφώραται. Οἱ μὲν γάρ εἰσι τομίαι καὶ διεσπασμένοι τὰ ἀρσενικά· οἱ δὲ τεθλασμένα καὶ ἀχρεῖα παντελῶς φέρουσιν ἔτι, ὠμῶς δὲ καὶ ἀνοσίως ἀποτέμνονταί τινες ἔσθ' ὅτε τὸ παιδοποιὸν τοῦ σώματος μόριον, καί εἰσιν ἄπρακτοι πρὸς τὰ ἀνδρὸς, καίτοι τελοῦντες ἐν ἀνδράσι φύσει τε καὶ ἡλικίᾳ· ἀνδρείας δὲ σύμβολον, τὰ ἀρσενικά. Τὸν τοίνυν θλαδίαν ὑποτοπητέον, τὸν οἱονείπως οὐκ ἐξεσπασμένον εἰσάπαν ψυχήν τε καὶ νοῦν, συντεθραυσμένην δὲ μᾶλλον σώζοντά πως ἐν ἑαυτῷ τὴν ἐπ' ἀγαθοῖς ἀνδρίαν, ἀποκεκομμένον γε μὴν, τὸν ὁλοκλήρως αὐτὰ ἀποβεβληκότα, καὶ τῶν ἀνδράσι πρεπωδεστάτων ἐστερημένον. Ἐν ἴσῳ δὲ ὥσπερ ἐγκλήματι, τῷ μηδ' ὅλως ἀνδρίζεσθαι θέλειν, τὸ μὴ ὑγιῶς ἀνδρίζεσθαι φιλεῖν.
{ΠΑΛΛ.} Οἷον δὴ τί φής;
{ΚΥΡ.} Ἀναπεπτώκασί τινες εἰς ἐπιθυμίας σαρκικὰς, ὅλας ὥσπερ ἡνίας ἀνέντες τῷ πάθει, σαθρόν τε καὶ ἄνανδρον ταῖς εἰς ἀσέλγειαν ἡδοναῖς παραῤῥιπτοῦντες τὸν νοῦν. Ἕτεροι δὲ αὖ θαυμάζουσι τὴν ἐγκράτειαν, καὶ ἅπτονται μὲν ἔσθ' ὅτε τῶν εἰς τοῦτο λαμπρῶν ἐπιχειρημάτων, ἐκδεδίασι δὲ τὴν ἀντίστασιν, καὶ τὴν τῆς ἡδονῆς προσβολὴν οὐ φέροντες, κατανύουσι πρὸς τὸ ἄναλκι. Ἆρ' οὖν, οὐχὶ τὸν μὲν εἰσάπαν ἀπειρηκότα τοῖς εἰς ἀνδρίαν ἐπιχειρήμασιν προσερεῖς εἰκότως ἀποκεκομμένον; Τὸν δὲ εἰς νοῦν μὲν ἔχοντα τὸ θέλειν ἀνδρίζεσθαι, μὴ μὴν ἔτι καὶ κατορθοῦν ἰσχύοντα τὴν ἀρετὴν, οἰήσῃ θλαδίαν, εἰς τρόπων ποιότητα μεταχαράττων ἀστείως καὶ τὰ τοῦ σώματος πάθη, καὶ εἰκόνα τῶν νοητῶν καὶ ἀφανεστέρων, τὰ ἐν αἰσθήσει δεχόμενος;
{ΠΑΛΛ.} Πάνυ μὲν οὖν.
{ΚΥΡ.} Συνεξείργετο δὲ τούτοις Ἀμμανίτης τε καὶ Μωαβίτης, ὡς ἀνόσιοί τε καὶ βδελυρώτατοι, καὶ λεόντων δίκην τοῖς ἁγίοις ἐπιφυόμενοι, καὶ τοῖς εὐδοκιμεῖν εἰωθόσι, τὰ ἐκ φθόνου καὶ βασκανίας ἐπιχέοντες βέλη. Τύπος δ' ἂν εἶεν, Ἀμμανῖται μὲν δὴ, τῶν ἀφιλοικτιρμόνων αἱρετικῶν. Μωαβῖται δὲ αὖ, τῶν ἐν πλάναις ἔτι ταῖς εἰδωλικαῖς, καὶ ταῖς τῶν δαιμονίων μοχθηρίαις ὑπεστρωμένων· θεοστυγεῖς γὰρ ἄμφω, καὶ ἀδελφὸν ὥσπερ κατὰ τῶν ἁγίων νοσοῦντες τὸ θράσος.
Ammon/Edom refuse bread; heretics kin who will not help§6
6Palladius: I do not very much understand what you say.
Cyril: You understand very well, and not unto long. For Ammonites having become of Esau, were near-sown and same-blooded to the sons from Jacob, I say to Israel; but also somehow neglecting the nature itself, those from Esau were falsifying the manner of kinship, and fearful and unbending were thereafter bearing-down toward those near and from blood, that is of the Israel. For when departing from the of Egyptians he was running-past the land of the Ammonites, he was entreating the dweller as a brother to let-pass, or for them to dart-through and to pity those having been wronged; and he was not releasing. And what do I say this? Rather even in arms, or also he lifts a war. And he would have wronged terribly, if not according to a divine voice, Israel has bent-away; and the having-been-written holds thus: ‘And Moses sent messengers from Kadesh toward a king of Edom, saying: Thus says your brother Israel: You know all the labor having found us. And our fathers went down into Egypt, and we sojourned in Egypt more days, and the Egyptians mistreated us and our fathers. And we cried up toward Lord, and Lord hearkened to our voice, and having sent messengers, led us out from Egypt. And now we are in Kadesh city, from a part of your borders. We will go past through your land. We will not go through through fields, nor through vineyards, nor will we drink water from your pits. By a royal way we will walk; we will not turn aside right nor left, until we should go past your borders. And Edom said toward him: You will not go through through me. And if not, in war I will go out unto a meeting for you.’ (Numbers 20:14–21) And after other things: ‘And Edom went out unto a meeting for him in a heavy crowd, and in a strong hand. And Edom did not wish to give to Israel to go past through his borders. And Israel turned aside from him.’ (Deuteronomy 23:3–4) So then is the word thereafter not clear and vivid?
Palladius: Not somehow very much.
Cyril: For you do not understand that having been joined to those from Israel by a relation according to near-kinship, unloving and hard, and having differed nothing from wild beasts, they were being convicted from the matters themselves? For needing to pity as brothers, being in sweats and labors, they go out having devastated. Therefore the law says: ‘They will not go into a church of Lord, because of their not meeting you with bread and water, with you going out from Egypt,’ that is, through the very unsympathetic, and having gone out from wild ones unto unholiness of manners. And you may see that such toward us the ones having chosen to walk-straight are the peoples and leaders of the heretics. For as far as it came unto at least knowing one and only God the Father, and accepting the faith unto Son and the Spirit, even if they do not have altogether healthily an untrue opinion of the brotherhood toward us, and they bear-bastard the kin by judgment, yet for those being in persecutions they do not help, but rather also
Greek · §6
{ΠΑΛΛ.} Οὐ σφόδρα συνίημι ὃ φής.
{ΚΥΡ.} Συνιεῖς εὖ μάλα, καὶ οὐκ εἰς μακράν. Ἀμμανῖται μὲν γὰρ Ἡσαῦ γεγονότες, ἀγχίσποροι καὶ ὁμαίμονες τοῖς ἐξ Ἰακὼβ ἦσαν υἱοῖς, φημὶ δὴ τῷ Ἰσραήλ· ἀλλὰ καὶ αὐτῆς οὐκ οἶδ' ὅπως τῆς φύσεως ἀλογήσαντες, τὸν τῆς συγγενείας ἐψεύδοντο τρόπον οἱ ἐξ Ἡσαῦ, δεινοί τε καὶ ἀκαμπεῖς κατεφορῶντο λοιπὸν πρὸς τοὺς ἀγχοῦ καὶ ἐξ αἵματος, τοῦτ' ἔστι τῶν Ἰσραήλ. Ἐπειδὴ γὰρ τῆς Αἰγυπτίων ἀπαίρων τὴν Ἀμμανιτῶν παρέθει χώραν, ὡς ἀδελφὸν ἐλιπάρει τὸν οἰκήτορα παριέναι, ἢ διᾴττειν αὐτοὺς καὶ κατοικτείρειν ἠδικημένους· ὁ δὲ οὐκ ἀνίει. Καὶ τί τοῦτο λέγω; Μᾶλλον δὲ καὶ ἐν ὅπλοις, ἢ καὶ πόλεμον αἴρεται. Κἂν ἠδίκησε δεινῶς, εἰ μὴ κατὰ θείαν ὀμφὴν, ἀπονένευκεν ὁ Ἰσραήλ· ἔχει δὲ οὕτω τὸ γεγραμμένον· «Καὶ ἀπέστειλε Μωσῆς ἀγγέλους ἐκ Κάδης πρὸς βασιλέα Ἐδὼμ, λέγων· Τάδε λέγει ὁ ἀδελφός σου Ἰσραήλ· Σὺ ἐπίστῃ πάντα τὸν μόχθον τὸν εὑρόντα ἡμᾶς. Καὶ κατέβησαν οἱ πατέρες ἡμῶν εἰς Αἴγυπτον, καὶ παρῳκήσαμεν ἐν Αἰγύπτῳ ἡμέρας πλείους, καὶ ἐκάκωσαν ἡμᾶς οἱ Αἰγύπτιοι καὶ τοὺς πατέρας ἡμῶν. Καὶ ἀνεβοήσαμεν πρὸς Κύριον, καὶ εἰσήκουσε Κύριος τῆς φωνῆς ἡμῶν, καὶ ἀποστείλας ἀγγέλους, ἐξήγαγεν ἡμᾶς ἐξ Αἰγύπτου. Καὶ νῦν ἐσμεν ἐν Κάδης πόλει, ἐκ μέρους τῶν ὁρίων σου. Παρελευσόμεθα διὰ τῆς γῆς σου. Οὐ διελευσόμεθα δι' ἀγρῶν, οὐδὲ δι' ἀμπελώνων, οὐδὲ πιόμεθα ὕδωρ ἐκ λάκκων σου. Ὁδῷ βασιλικῇ πορευσόμεθα· οὐκ ἐκκλινοῦμεν δεξιὰ οὐδὲ εὐώνυμα, ἕως ἂν παρέλθωμεν τὰ ὅριά σου. Καὶ εἶπε πρὸς αὐτὸν Ἐδώμ· Οὐ διελεύσῃ δι' ἐμοῦ. Εἰ δὲ μὴ, ἐν πολέμῳ ἐξελεύσομαι εἰς συνάντησίν σοι.» Καὶ μεθ' ἕτερα· «Καὶ ἐξῆλθεν Ἐδὼμ εἰς συνάντησιν αὐτῷ ἐν ὄχλῳ βαρεῖ, καὶ ἐν χειρὶ ἰσχυρᾷ. Καὶ οὐκ ἠθέλησεν Ἐδὼμ δοῦναι τῷ Ἰσραὴλ παρελθεῖν διὰ τῶν ὁρίων αὐτοῦ. Καὶ ἐξέκλινεν Ἰσραὴλ ἀπ' αὐτοῦ.» Ἆρ' οὐχὶ σαφής τε λοιπὸν καὶ ἐναργὴς ὁ λόγος;
{ΠΑΛΛ.} Οὔτι που μάλα.
{ΚΥΡ.} Οὐ γὰρ δὴ συνίης ὅτι σχέσει τῇ κατ' ἀγχιστείαν συνημμένοι τοῖς ἐξ Ἰσραὴλ, ἀφιλόστοργοί τε καὶ ἀτεράμονες, καὶ θηρῶν ἀγρίων διενεγκόντες οὐδὲν, ἐξ αὐτῶν ἠλέγχοντο τῶν πραγμάτων; Ἐποικτεῖραι γὰρ δέον ὡς ἀδελφοὺς, ἐν ἱδρῶσιν ὄντας καὶ πόνοις, ἐξίασι καταδῃώσαντες. Τοιγάρτοι φησὶν ὁ νόμος· «Οὐκ εἰσελεύσονται εἰς ἐκκλησίαν Κυρίου, παρὰ τὸ μὴ συναντῆσαι ὑμῖν αὐτοὺς μετὰ ἄρτου καὶ ὕδατος, ἐκπορευομένων ὑμῶν ἐξ Αἰγύπτου,» τοῦτ' ἔστι, διὰ τὸ ἄγαν ἀσυμπαθὲς, καὶ ἀγρίων ἐκπεφοιτηκὸς εἰς ἀνοσιότητα τρόπων. Ἴδοις δ' ἂν ὅτι τοιοῦτοι πρὸς ἡμᾶς τοὺς ὀρθοποδεῖν ᾑρημένους οἱ τῶν αἱρετικῶν λαοὶ καὶ ἡγούμενοι. Ὅσον γὰρ ἧκεν εἴς γε τὸ ἕνα καὶ μόνον εἰδέναι Θεὸν τὸν Πατέρα, καὶ τὴν εἰς Υἱὸν καὶ τὸ Πνεῦμα προσίεσθαι πίστιν, εἰ καὶ μὴ εἰσάπαν ὑγιῶς δόξαν ἔχουσιν οὐκ ἀληθῆ τῆς πρὸς ἡμᾶς ἀδελφότητος, καὶ νοθηφοροῦσι γνώμῃ τὸ συγγενὲς, ἀλλ' ἐν διωγμοῖς οὖσιν οὐκ ἐπαμύνουσι, μᾶλλον δὲ καὶ
Heretic workshops like Ammon; Moab=Hellenes; no greeting§7
7Cyril: …they load-on with the wickednesses from themselves. ‘For from us they went out, but they were not from us,’ (1 John 2:19) according to the having-been-written. ‘For if they were from us, they would have remained with us.’ (Matthew 12:30) To whom also the Savior himself, having the fairness plastered-on, yet not still also accustomed to do the things unto his glory, would address also very reasonably: ‘The one not being with me, is against me, and the one not gathering with me, scatters.’ (Deuteronomy 23:6) So then do the God-hated workshops of the heretics seem to you to resemble Ammonites, having been sickly extraordinarily as to the unsympathetic and un-God-loving?
Palladius: Very much so.
Cyril: And observe also Moabites, if it seems good, being most warlike openly for those willing to serve God the only both by nature and truly. For they were worshipers of idols, having taken heart exceptionally in divinations and sorceries, and having been fluttered not moderately about flights of birds, and grinding the teeth at the good-doings of Israel, they were hiring Balaam, and preparing him to curse, and by the unspeakable power of God, the mouth of the diviner was being reshaped toward blessings unwilling for them. Such would be the war of Hellenes against us, begrudging the glory of our Savior, and raising-up against us every strength of the devil, which the divine and from-above grace shakes-down, pouring the strengthless of the herd of the demons, and setting-up the manner of the plot toward the knowing to gladden.
Palladius: Very much so.
Cyril: And for Ammonites and indeed also for Moabites, untrodden are the holy things and very reasonably; for for whom the daring things are brother and the boldness same-formed, for these it would be fitting also to spring into the equal-balanced justices. And observe at least the firm of the law; for he removes the holy ones of them altogether, and not even so much as to say he wants to go unto common-speech, he enjoins saying: ‘You will not address peaceful things to them, and beneficial things for them you will not speak, all your days unto the age.’ (2 John 1:10) So then is this not vividly, what also a pair of holy ones has taught us out, both Paul and John? For the one was saying: ‘If someone comes toward you, and does not bear this teaching, do not say rejoice to this one,’ (Titus 3:10) and this, I think, is the, ‘You will not address peaceful things to them, and beneficial things for them.’ (Isaiah 50:11) And the other again, ‘A heretical human after one and a second admonition, refuse, knowing that such a one has been twisted-out.’ This is the, You will not speak beneficial things for them. For the law says one must yield to those very twisted-out, as to mad ones, saying: ‘Walk by the light of your fire, and by the flame which you kindled.’ But the Ammonite is shut out unto a third generation, and a Moabite even until a tenth, from at least the time, as I think, with God under-showing for us the greatness of the indignation upon both. For lesser, according to the likely, is the justice of heretics; one might say
Greek · §7
ταῖς παρὰ σφῶν ἐπιφορτίζουσι μοχθηρίαις. «Ἐξ ἡμῶν γὰρ ἐξῆλθον, ἀλλ' οὐκ ἦσαν ἐξ ἡμῶν,» κατὰ τὸ γεγραμμένον. «Εἰ γὰρ ἦσαν ἐξ ἡμῶν, μεμενήκεισαν ἂν μεθ' ἡμῶν.» Οἷς καὶ αὐτὸς ὁ Σωτὴρ, κατάπλαστον ἔχουσι τὸ ἐπιεικὲς, οὐ μὴν ἔτι καὶ δρᾷν εἰωθόσι τὰ εἰς δόξαν αὐτοῦ, προσφωνήσειεν ἂν καὶ μάλα εἰκότως· «Ὁ μὴ ὢν μετ' ἐμοῦ, κατ' ἐμοῦ ἐστι, καὶ ὁ μὴ συνάγων μετ' ἐμοῦ, σκορπίζει.» Ἆρά σοι δοκοῦσιν Ἀμμανίταις ἐοικέναι τὰ θεομισῆ τῶν αἱρετικῶν ἐργαστήρια, τὸ ἀσυμπαθές τε καὶ ἀφιλόθεον ἐκτόπως ἠῤῥωστηκότες;
{ΠΑΛΛ.} Πάνυ μὲν οὖν.
{ΚΥΡ.} Ἄθρει δὲ καὶ Μωαβίτας, εἰ δοκεῖ, πολεμιωτάτους ὄντας ἀναφανδὸν τοῖς ἐθέλουσι λατρεύειν Θεῷ τῷ μόνῳ τε φύσει καὶ ἀληθῶς. Ἦσαν μὲν γὰρ εἰδώλων προσκυνηταὶ, μαντείαις τε καὶ γοητείαις ἐξαιρέτως ἐπιθαρσήσαντες, καὶ περὶ πτήσεις τῶν οἰωνῶν οὐ μετρίως ἐπτοημένοι, ἐπιτρίζοντες δὲ τοὺς ὀδόντας ταῖς τοῦ Ἰσραὴλ εὐπραγίαις, κατεμισθοῦντο τὸν Βαλαὰμ, καὶ ἐπαρᾶσθαι παρεσκεύαζον, δυνάμει δὲ τῇ ἀφράστῳ Θεοῦ, τὸ τοῦ μάντεως στόμα πρὸς ἀνεθελήτους αὐτοῖς εὐλογίας μετεσκευάζετο. Τοιοῦτος ἂν εἴη καθ' ἡμῶν ὁ Ἑλλήνων πόλεμος, τῇ τοῦ Σωτῆρος ἡμῶν διαφθονουμένων δόξῃ, καὶ πᾶσαν τοῦ διαβόλου καθ' ἡμῶν κατεξανιστάντων ἰσχὺν, ἣν ἡ θεία καὶ ἄνωθεν κατασείει χάρις, τῆς τῶν δαιμόνων ἀγέλης τὸ ἄναλκι καταχέουσα, καὶ τὸν τῆς ἐπιβουλῆς ἀναθεῖσα τρόπον πρὸς τὸ εὐφραίνειν εἰδός.
{ΠΑΛΛ.} Πάνυ μὲν οὖν.
{ΚΥΡ.} Ἀμμανίταις δὲ καὶ μέντοι καὶ Μωαβίταις, ἀστιβῆ τὰ ἅγια καὶ μάλα γε εἰκότως· οἷς γὰρ ἀδελφὰ τὰ τολμήματα καὶ ὁμοειδὲς τὸ θράσος, τούτοις ἂν εἴη πρέπον καὶ ταῖς ἰσοῤῥόποις ἐναλῶναι δίκαις. Ἄθρει δὲ δὴ τοῦ νόμου τὸ ἀσφαλές· ἐξίστησι γὰρ παντελῶς τοὺς ἁγίους αὐτῶν, καὶ οὐδ' ὅσον εἰπεῖν εἰς κοινολογίαν ἰέναι θέλειν, παρεγγυᾷ λέγων· «Οὐ προσαγορεύσεις εἰρηνικὰ αὐτοῖς, καὶ συμφέροντα αὐτοῖς οὐ λαλήσεις, πάσας τὰς ἡμέρας σου εἰς τὸν αἰῶνα.» Ἆρ' οὐχὶ τοῦτό ἐστιν ἐναργῶς, ὃ καὶ ἁγίων ἡμᾶς ἐξεπαίδευσε δυὰς, Παῦλός τε καὶ Ἰωάννης; Ὁ μὲν γὰρ ἔφασκεν· «Εἴ τις ἔρχεται πρὸς ὑμᾶς, καὶ ταύτην τὴν διδαχὴν οὐ φέρει, τούτῳ μὴ χαίρειν λέγετε,» καὶ τοῦτο, οἶμαι, ἐστὶ τὸ, «Οὐ προσαγορεύσεις εἰρηνικὰ αὐτοῖς, καὶ συμφέροντα αὐτοῖς.» Ὁ δὲ πάλιν, «Αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν, παραιτοῦ, εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος.» Τοῦτό ἐστι τὸ, Οὐ λαλήσεις συμφέροντα αὐτοῖς. Δεῖν γάρ φησιν ὁ νόμος τοῖς ἄγαν ἐξεστραμμένοις, ὡς μεμηνόσι παραχωρεῖν, λέγοντας· «Πορεύεσθε τῷ φωτὶ τοῦ πυρὸς ὑμῶν, καὶ τῇ φλογὶ ᾗ ἐξεκαύσατε.» Ἀλλ' ὁ μὲν Ἀμμανίτης ἕως τρίτης εἴργεται γενεᾶς, Μωαβίτης δὲ καὶ μέχρι δεκάτης, ἀπό γε τοῦ χρόνου, καθάπερ ἐγῷμαι, τῆς ἐπ' ἀμφοῖν ἀγανακτήσεως τὸ μέγεθος ἡμῖν ὑπεμφαίνοντος Θεοῦ. Μείων γὰρ, κατὰ τὸ εἰκὸς, ἡ αἱρετικῶν δίκη· φαίη
Zeal without knowledge; no covenant with nations; Dinah begins§8
8Cyril: …for someone also upon them just as of course also upon the Jews. ‘For I witness for them, that they have a zeal of God, but not according to recognition.’ (Romans 10:2) For thinking to be right-speaking and wise, the wretched ones have escaped themselves, and fighting the doctrines of the truth, and having been overpowered by a molded zeal, they think to speak-with for the glory of God, arraying against those walking-straight. And Moabites at least, that is, the bands of Hellenes, nakedly and openly, and without all holding-back, fight the divine glory. Therefore somehow the law has hung a more burdensome justice for them. Yet both are sendable-away from the sacred enclosures, as profane and God-hated.
Palladius: So then a matter not without-damage, as far as it came unto defilements, the loving to go even at least unto words with some alien and other-minded ones.
Cyril: You understand very well. Therefore also the law walls-off those having been washed-out and clean, and already own to God, from their abomination saying: ‘And it will be in the Lord your God’ (Deuteronomy 7:1–4)s leading you into the land into which you go there to inherit it, and you will lift out great and many and strong nations from your face, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations many, and great, and stronger than you, and Lord your God will give them over into your hands, and you will strike them, with an obliteration you will obliterate them. You will not covenant a covenant toward them, nor will you pity them, nor will you marry toward them. Your daughter you will not give to his son, and his daughter you will not take for your son, for he will stand-off your son from me, and he will serve other gods.’ So then firm is the law. ‘For you will not set,’ he says, ‘a covenant toward them;’ for uncombinable and unjoinable for the having-been-sanctified, the still profane, for the having-been-lit, the in mist and dark, for the having-been-received-in the unacceptable; for the one going-in toward a sacred and divine tent, the one being thrust out of this.
Palladius: Then what the forethought of the law? and for the sake of what does it also altogether stand-apart the clean from the profane, even if someone should become in a beauty of the virtue?
Cyril: For very much indeed is the fear, O friend; lest somehow also what seems to have stood rightly should receive-in a shaking upon what is not fitting and be carried-aside from the proper, having been forced somehow by someone, either of a pleasure stirring, or of the inclination being in the nature thrusting-down unto the fault. For somehow it has always bent-away upon the worthless, and a divine word witnesses for us; ‘For carefully lies,’ he says, ‘the mind of the human upon the evil things from youth.’ (Genesis 8:21) And I would set beside for you willing unto a vivid proof, as many things as a word says the from Jacob endured.
Palladius: Dinah somehow you say; for I think thus.
Cyril: Very much so, O Palladius; for it has been written thus in the book of the Genesis: ‘And there came’
Greek · §8
γὰρ ἄν τις καὶ ἐπ' αὐτοῖς καθάπερ ἀμέλει καὶ ἐπὶ τοῖς Ἰουδαίοις. «Μαρτυρῶ γὰρ αὐτοῖς, ὅτι ζῆλον Θεοῦ ἔχουσιν, ἀλλ' οὐ κατ' ἐπίγνωσιν.» Οἰόμενοι γὰρ ὀρθοεπεῖς εἶναι καὶ σοφοὶ, λελήθασι σφᾶς αὐτοὺς οἱ δείλαιοι, καὶ τοῖς τῆς ἀληθείας μαχόμενοι δόγμασι, καὶ ζήλῳ πεπλασμένῳ κατακεκρατημένοι, τῇ τοῦ Θεοῦ δόξῃ συναγορεύειν οἴονται, τοῖς ὀρθοποδοῦσιν ἀντιταττόμενοι. Μωαβῖται δέ γε, τοῦτ' ἔστι, τὰ Ἑλλήνων στίφη, γυμνῶς καὶ ἀναφανδὸν, καὶ ὑποστολῆς ἁπάσης δίχα, τῇ θείᾳ μάχονται δόξῃ. Τοιγάρτοι φορτικωτέραν ἐπήρτησέ πως τὴν δίκην αὐτοῖς ὁ νόμος. Πλὴν ἄμφω τῶν ἱερῶν ἀπόπεμπτοι περιβόλων, ὡς βέβηλοί τε καὶ θεομισεῖς.
{ΠΑΛΛ.} Χρῆμα δὴ οὖν οὐκ ἀζήμιον, ὅσον ἧκεν εἰς μολυσμοὺς, τὸ ὀθνείοις τισὶ καὶ ἑτερογνώμοσι, κἂν γοῦν εἰς λόγους ἰέναι φιλεῖν.
{ΚΥΡ.} Συνίης εὖ μάλα. Τοιγάρτοι καὶ ὁ νόμος τοὺς ἐκνενιμμένους καὶ καθαροὺς, καὶ οἰκείους ἤδη Θεῷ, διὰ τοῦτο τῆς ἐκείνων βδελυρίας ἀποτειχίζει λέγων· «Καὶ ἔσται ἐν τῷ εἰσαγαγεῖν σε Κύριον τὸν Θεόν σου εἰς τὴν γῆν εἰς ἣν εἰσπορεύῃ ἐκεῖ κληρονομῆσαι αὐτὴν, καὶ ἐξαρεῖς ἔθνη μεγάλα, καὶ πολλὰ, καὶ ἰσχυρὰ ἀπὸ προσώπου σου, τὸν Χετταῖον, καὶ τὸν Γεργεσαῖον, καὶ τὸν Ἀμοῤῥαῖον, καὶ τὸν Χαναναῖον, καὶ τὸν Φερεζαῖον, καὶ τὸν Εὐαῖον, καὶ τὸν Ἰεβουσαῖον, ἑπτὰ ἔθνη πολλὰ, καὶ μεγάλα, καὶ ἰσχυρότερα ὑμῶν, καὶ παραδώσει αὐτοὺς Κύριος ὁ Θεὸς ὑμῶν εἰς χεῖράς σου, καὶ πατάξεις αὐτοὺς, ἀφανισμῷ ἀφανίσεις αὐτούς. Οὐ διαθήσῃ πρὸς αὐτοὺς διαθήκην, οὐδ' οὐ μὴ ἐλεήσεις αὐτοὺς, οὐδὲ μὴ γαμβρεύσεις πρὸς αὐτούς. Τὴν θυγατέρα σου οὐ δώσεις τῷ υἱῷ αὐτοῦ, καὶ τὴν θυγατέρα αὐτοῦ οὐ λήψῃ τῷ υἱῷ σου, ἀποστήσει γὰρ τὸν υἱόν σου ἀπ' ἐμοῦ, καὶ λατρεύσει θεοῖς ἑτέροις.» Ἀσφαλὴς οὖν ὁ νόμος. «Οὐ γὰρ συνθήσῃ,» φησὶ, «διαθήκην πρὸς αὐτούς·» ἀσύμβατον γὰρ καὶ ἀσυναφὲς τῷ ἡγιασμένῳ, τὸ βέβηλον ἔτι, τῷ πεφωτισμένῳ, τὸ ἐν ὁμίχλῃ καὶ σκότῳ, τῷ εἰσδεδεγμένῳ τὸ ἀπαράδεκτον· τῷ πρὸς ἱεράν τε καὶ θείαν εἰσφοιτῶντι σκηνὴν, τὸ ταύτης ἐξωθούμενον.
{ΠΑΛΛ.} Εἶτα τί τὸ προμηθὲς τοῦ νόμου; διίστησι δὲ ἀνθ' ὅτου καὶ τοῦτο εἰσάπαν τοῦ βεβήλου τὸ καθαρὸν, κἂν εἰ ἐν καλῷ τις γένοιτο τῆς ἀρετῆς;
{ΚΥΡ.} Πολὺ γὰρ δὴ λίαν τὸ δέος, ὦ τᾶν· μὴ ἄρα πως καὶ τό γε ὀρθῶς ἑστάναι δοκοῦν, τὸν ἐφ' ἃ μὴ προσῆκον εἰσδέξαιτο κλόνον καὶ παρενεχθείη τοῦ πρέποντος, ὑπό του τυχὸν ἐκβεβιασμένον, ἢ ἐρεθιζούσης ἡδονῆς, ἢ κατωθούσης εἰς τὸ πλημμελὲς, τῆς ἐνούσης τῇ φύσει πρὸς τοῦτο ῥοπῆς. Ἀπονένευκε γὰρ ἀεί πως ἐπὶ τὸ φαῦλον, καὶ θεῖος ἡμῖν ἐπιμαρτύρει λόγος· «Ἐπιμελῶς γὰρ ἔγκειται,» φησὶν, «ἡ διάνοια τοῦ ἀνθρώπου ἐπὶ τὰ πονηρὰ ἐκ νεότητος.» Παραθείην δ' ἂν ἐθέλοντί σοι πρὸς ἀπόδειξιν ἐναργῆ, τὰ ὅσαπερ αὐτὴν ὑπομεῖναι λόγος τὴν ἐξ Ἰακώβ.
{ΠΑΛΛ.} Δίναν δή που φής· οἶμαι γὰρ ὡδί.
{ΚΥΡ.} Πάνυ μὲν οὖν, ὦ Παλλάδιε· γέγραπται γὰρ οὕτως ἐν τῷ τῆς Γενέσεως βιβλίῳ· «Καὶ ἦλθεν
Dinah leaves tent; soul ruined by alien daughters; David’s one ask§9
9Cyril: …Jacob unto Salem city of Shechem, which is in land Canaan, when he returned from Mesopotamia of Syria, and he encamped opposite face of the city, and he acquired the portion of the field, where he set there his tent, from Hamor father of Shechem, for a hundred lambs, and he set there an altar, and he called-upon the God of Israel. And Dinah went out, the daughter of Leah, whom she bore for Jacob, to learn thoroughly the daughters of the locals, and Shechem the son of Hamor the Hivite, the ruler of the land, saw her. And having taken her, he lay with her. And he humbled her. And he held toward the soul of Dinah the daughter of Jacob. And he loved the virgin, and he spoke according to the mind of the virgin to her.’ So then observe that still loving-to-be and lodging in the tent of the father, in which also he called-upon the God of Israel, and a reverend altar had been raised, she was still unprofane and in the boasts of the virginity. And when she ran out of the paternal tent, and having left the sacred space, was being mixed with alien women, she was being forced at once toward uncustomary profanation, and was no longer a virgin, having been borne under unwillingly at the beginnings by the pleasures of others, and having suffered after this also the wishing to be with the one having overreached. ‘For he spoke,’ (Psalm 27:4–5) he says, ‘according to the mind of the virgin to her.’ (Genesis 33:18–20)
Palladius: Thus it holds.
Cyril: So then setting beside the sense-perceptible unto an image of the intelligible, come then let us say, that a soul dwelling as it were some exceptional citizenship as a tent, will be all-holy and clean, and having been freed from every abomination, and if it should go out somewhere, and hasten toward the daughters of the alien-tribes, that is, if it should seek-out and spy the life of those in world, the well-natured and well-born mind will be corrupted; for it would not be without-damage for those for whom the aim would become, the living-through brightly, to live-with the worthless. But the divine David at least was not being caught wishing to go outside the sacred tent, but rather to love-to-be and dwell not far, he was making of the things most through prayer saying: ‘One thing I asked from Lord, this I will seek, the dwelling me in a house of Lord all the days of my life, to look-at the delightfulness of Lord, and to visit his holy temple. Because he hid me in his tent in a day of my evils, he sheltered me in a hidden of his tent.’ (Genesis 34:1–3) A tent, I think, saying the divine and sacred, as at least in these, the firm and unshakeable of the pure citizenship, upon which somehow also having gone-in, he was untakeable for those of the passions wishing to devastate.
Palladius: It seems so.
Cyril: And what? would someone not learn more clearly and more truly, that the sharings toward alien-born would somehow produce things beyond every defilement even for those having been trusted to have been fixed, having brought-beside
Greek · §9
Ἰακὼβ εἰς Σαλὴμ πόλιν Σηκίμων, ἥ ἐστιν ἐν γῇ Χαναὰν, ὅτε ἐπανῆλθεν ἐκ τῆς Μεσοποταμίας Συρίας, καὶ παρενέβαλε κατὰ πρόσωπον τῆς πόλεως, καὶ ἐκτήσατο τὴν μερίδα τοῦ ἀγροῦ, οὗ ἔστησεν ἐκεῖ τὴν σκηνὴν αὐτοῦ, παρὰ Ἐμμὼρ πατρὸς Συχὲμ, ἑκατὸν ἀμνῶν, καὶ ἔστησεν ἐκεῖ θυσιαστήριον, καὶ ἐπεκαλέσατο τὸν Θεὸν Ἰσραήλ. Ἐξῆλθε δὲ Δείνα, ἡ θυγάτηρ Λείας, ἢν ἔτεκε τῷ Ἰακὼβ, καταμαθεῖν τὰς θυγατέρας τῶν ἐγχωρίων, καὶ εἶδεν αὐτὴν Συχὲμ ὁ υἱὸς Ἐμμὼρ ὁ Εὐαῖος, ὁ ἄρχων τῆς γῆς. Καὶ λαβὼν αὐτὴν, ἐκοιμήθη μετ' αὐτῆς. Καὶ ἐταπείνωσεν αὐτήν. Καὶ προσέσχε τῇ ψυχῇ Δείνας τῆς θυγατρὸς Ἰακώβ. Καὶ ἠγάπησε τὴν παρθένον, καὶ ἐλάλησε κατὰ τὴν διάνοιαν τῆς παρθένου αὐτῇ.» Ἄθρει δὴ οὖν ὅτι σκηνῇ μὲν ἔτι τῇ τοῦ πατρὸς ἐμφιλοχωροῦσά τε καὶ ἐνηυλισμένη, ἐν ᾗ καὶ ἐπεκαλέσατο τὸν Θεὸν Ἰσραὴλ, καὶ σεπτὸν ἐγήγερτο θυσιαστήριον, ἀβέβηλός τε ἦν ἔτι καὶ ἐν τοῖς τῆς παρθενίας αὐχήμασιν. Ἐπειδὴ δὲ τῆς πατρῴας ἐξέθει σκηνῆς, καὶ χῶρον ἀφεῖσα τὸν ἱερὸν, γυναιξὶν ὀθνείαις ἐπεμίσγετο, πρὸς ἀσυνήθη βεβήλωσιν παραχρῆμα κατεβιάζετο, καὶ ἦν οὐκέτι παρθένος, ταῖς ἑτέρων ἡδοναῖς ἀνεθελήτως μὲν ἐν ἀρχαῖς ὑπενηνεγμένη, παθοῦσα δὲ μετὰ τοῦτο καὶ τὸ τῷ πλεονεκτήσαντι συνεῖναι θέλειν. «Ἐλάλησε γὰρ,» φησὶ, «κατὰ τὴν διάνοιαν τῆς παρθένου αὐτῇ.»
{ΠΑΛΛ.} Ὧδε ἔχει.
{ΚΥΡ.} Οὐκοῦν εἰς εἰκόνα τῶν νοητῶν παραθέντες τὸ αἰσθητὸν, φέρε δὴ λέγωμεν, ὅτι σκηνὴν ὥσπερ τινὰ τὴν ἐξαίρετον πολιτείαν οἰκοῦσα ψυχὴ, πάναγνος ἔσται καὶ καθαρὰ, καὶ βδελυρίας ἁπάσης ἀπηλλαγμένη, εἰ δὲ ἐξοίχοιτό ποι, καὶ πρὸς τὰς τῶν ἀλλοφύλων ἐπείγοιτο θυγατέρας, τοῦτ' ἔστιν, εἰ ἐρευνοίη καὶ κατασκέπτοιτο τὴν τῶν ἐν κόσμῳ ζωὴν, τὸν εὐφυᾶ τε καὶ εὐγενῆ φθαρήσεται νοῦν· εἴη γὰρ ἂν οὐκ ἀζήμιον τὸ συνδιαιτᾶσθαι τοῖς φαύλοις τοὺς οἷσπερ ἂν γένοιτο σκοπὸς, τὸ διαβιῶναι λαμπρῶς. Ἀλλ' ὅ γε θεῖος Δαβὶδ οὐκ ἔξω τῆς ἱερᾶς σκηνῆς ἰέναι κατεφωρᾶτο θέλων, ἐμφιλοχωρεῖν δὲ μᾶλλον καὶ ἐνδιαιτᾶσθαι οὐ μακρὰν, τῶν ὅτι μάλιστα δι' εὐχῆς ἐποιεῖτο λέγων· «Μίαν ᾐτησάμην παρὰ Κυρίου, ταύτην ζητήσω, τὸ κατοικεῖν με ἐν οἴκῳ Κυρίου πάσας τὰς ἡμέρας τῆς ζωῆς μου, τοῦ θεωρεῖν τὴν τερπνότητα Κυρίου, καὶ ἐπισκέπτεσθαι τὸν ναὸν τὸν ἅγιον αὐτοῦ. Ὅτι ἔκρυψέ με ἐν σκηνῇ αὐτοῦ ἐν ἡμέρᾳ κακῶν μου, ἐσκέπασέ με ἐν ἀποκρύφῳ τῆς σκηνῆς αὐτοῦ.» Σκηνὴν, οἶμαι, λέγων τὴν θείαν καὶ ἱερὰν, ὡς ἔν γε δὴ τούτοις, τῆς εὐαγοῦς πολιτείας τὸ βεβηκός τε καὶ ἀκατάσειστον, ἐφ' ᾗ τρόπον τινὰ καὶ εἰσδεδυκὼς, τοῖς καταδῃοῦν ἐθέλουσι τῶν παθῶν, ἀνάλωτος ἦν.
{ΠΑΛΛ.} Ἔοικεν.
{ΚΥΡ.} Τί δέ; οὐχὶ σαφέστερόν τε καὶ ἀληθέστερον ἀναμάθοι τις ἂν, ὅτι τὰ παντὸς ἐπέκεινα μολυσμοῦ περιποιήσειεν ἂν ἔσθ' ὅτε καὶ τοῖς ἐρηρεῖσθαι πεπιστευμένοις, αἱ πρὸς ἀλλογενεῖς ὁμιλίαι, παρενεγκὼν
Solomon’s foreign wives; pleasure dethrones wisdom; no whore in Israel§10
10Cyril: …unto a proof the finishing of Solomon’s life, and what things it happened for him to suffer, upon him on a threshold of old-age?
Palladius: How did you speak?
Cyril: For he was thus bright and sung-of, so as somehow already to take the incomparable glory, yet he changed-over unto the unbeautiful, rather even he leaped-down ignobly, unto somehow the last of the impiety unto God. And the things upon him hold thus. For it has been written in the third of the Kingdoms: ‘And Solomon was magnified over all the kings of the earth in wealth and prudence. And all the kings of the earth were seeking the face of Solomon, to hear his prudence, which Lord gave in his heart.’ (1 Kings 10:23–24) But the thus well-famed and sung-of, and having driven through unto this of wisdom thereafter, so as to become in unmeasured wonder, and beside those very distinguished, a pleasure of evil women levered-out, and as it were somehow taking him out of the divine tent itself put him into the pits of the idolatry. For it has been written thus about him: ‘And the king Solomon was woman-loving, and he took alien women, and the daughter of Pharaoh; Moabitesses, and Ammonitesses, and Idumaeans, Syrians, Hittites, Amorites, from the nations, which Lord forbade for the sons of Israel: You will not go in toward them, and they themselves will not go in toward you, in order that they may not turn aside your hearts behind their idols. Unto them Solomon was glued, to love. And there were for him ruling women seven hundred, and concubines three hundred. And it became in the time of Solomon’ (1 Kings 11:1–6)s old-age, and the alien women turned aside his heart behind other gods. And his heart was not complete with Lord his God, just as the heart of David his father. And Solomon walked behind the Astarte abomination of Sidonians, and behind their king idol of sons of Ammon; and Solomon did evil before Lord, and he did not walk behind Lord, as David his father.’ So then is it not worthy to wail for the one said to have suffered such? The one having raised that well-famed temple in the Jerusalems, the one having asked the wisdom sitting-beside the divine thrones, the one having been wondered-at upon the incomparable understanding, and unto the ends themselves of the under heaven, the one as a morning-star, apparent for cities and lands, being worsted by shameful women, and going behind a most polluted pleasure, is caught having fallen unto this of folly, so as also to neglect altogether the piety unto God. So then slippery then and undebatably is the being with the alien-tribes according to the same. And altogether most terrible also the being worsted by the fleshly pleasure, and unclean such a one, and having been hated by the all-holy God, and not without virtue, to drive into the sacred and divine tent. But neither would he bring forward an acceptable sacrifice. For it has been written in Deuteronomy: ‘There will not be a whore from daughters of Israel, and there will not be a whoring one from sons of Israel; and there will not be’ (Deuteronomy 23:17)
Greek · §10
εἰς ἀπόδειξιν τῆς Σολομῶντος ζωῆς τὴν κατάληξιν, καὶ ἅπερ αὐτῷ συνέβη παθεῖν, ἐπ' αὐτῷ γήρως οὐδῷ;
{ΠΑΛΛ.} Πῶς ἔφης;
{ΚΥΡ.} Ἦν μὲν γὰρ οὕτω λαμπρὸς καὶ ἀοίδιμος, ὡς ἀσύγκριτον ἤδη πως τὴν δόξαν ἑλεῖν, μετέθει γε μὴν εἰς τὸ ἀκαλλὲς, μᾶλλον δὲ καὶ κατέθορεν ἀγεννῶς, ἐς αὐτό που τὸ λοῖσθον τῆς εἰς Θεὸν ἀσεβείας. Ἔχει δὲ ὧδε τὰ ἐπ' αὐτῷ. Γέγραπται γὰρ ἐν τῇ τρίτῃ τῶν Βασιλειῶν· «Καὶ ἐμεγαλύνθη Σολομὼν ὑπὲρ πάντας τοὺς βασιλεῖς τῆς γῆς πλούτῳ καὶ φρονήσει. Καὶ πάντες οἱ βασιλεῖς τῆς γῆς ἐζήτουν τὸ πρόσωπον Σολομὼν, τοῦ ἀκοῦσαι τῆς φρονήσεως αὐτοῦ, ἧς ἔδωκε Κύριος ἐν τῇ καρδίᾳ αὐτοῦ.» Ἀλλὰ τὸν οὕτως εὐκλεᾶ καὶ ἀοίδιμον, καὶ σοφίας εἰς τοῦτο διεληλακότα λοιπὸν, ὡς ἐν ἀμετρήτῳ γενέσθαι θαύματι, καὶ παρά γε τοῖς ἄγαν διωρισμένοις, ἡδονὴ γυναίων ἐξεμόχλευσε πονηρῶν, καὶ οἱονείπως αὐτῆς ἐξελοῦσα τῆς θείας σκηνῆς τοῖς τῆς εἰδωλολατρείας ἐνῆκε βόθροις. Γέγραπται γὰρ ὡδὶ περὶ αὐτοῦ· «Καὶ ὁ βασιλεὺς Σολομὼν ἦν φιλογύναιος, καὶ ἔλαβε γυναῖκας ἀλλοτρίας, καὶ τὴν θυγατέρα Φαραώ· Μωαβίτιδας, καὶ Ἀμμονίτιδας, καὶ Ἰδουμαίας, Σύρας, Χετταίας, Ἀμοῤῥαίας, ἐκ τῶν ἐθνῶν, ὧν ἀπεῖπε Κύριος τοῖς υἱοῖς Ἰσραήλ· Οὐκ εἰσελεύσεσθε πρὸς αὐτοὺς, καὶ αὐτοὶ οὐκ εἰσελεύσονται πρὸς ὑμᾶς, ἵνα μὴ ἐκκλίνωσι τὰς καρδίας ὑμῶν ὀπίσω τῶν εἰδώλων αὐτῶν. Εἰς αὐτοὺς ἐκολλήθη Σολομὼν, τοῦ ἀγαπῆσαι. Καὶ ἦσαν αὐτῷ γυναῖκες ἄρχουσαι ἑπτακόσιαι, καὶ παλλακαὶ τριακόσιαι. Καὶ ἐγενήθη ἐν τῷ καιρῷ γήρως Σολομὼν, καὶ ἐξέκλιναν αἱ γυναῖκες αἱ ἀλλότριαι τὴν καρδίαν αὐτοῦ ὀπίσω θεῶν ἑτέρων. Καὶ οὐκ ἦν ἡ καρδία αὐτοῦ τελεία μετὰ Κυρίου Θεοῦ αὐτοῦ, καθὼς ἡ καρδία τοῦ Δαβὶδ τοῦ πατρὸς αὐτοῦ. Καὶ ἐπορεύθη Σολομὼν ὀπίσω τῆς Ἀστάρτης βδελύγματος Σιδωνίων, καὶ ὀπίσω τοῦ βασιλέως αὐτῶν εἰδώλου υἱῶν Ἀμμών· καὶ ἐποίησε Σολομὼν πονηρὸν ἐνώπιον Κυρίου, καὶ οὐκ ἐπορεύθη ὀπίσω Κυρίου, ὡς Δαβὶδ ὁ πατὴρ αὐτοῦ.» Ἆρ' οὐκ ἐποιμώζειν ἄξιον τῷ τοιάδε παθεῖν λεγομένῳ; Ὁ τὸν διαβόητον ἐκεῖνον ἐν τοῖς Ἱεροσολύμοις ἀναστήσας ναὸν, ὁ τὴν τῶν θείων θρόνων πάρεδρον αἰτήσας σοφίαν, ὁ ἐπὶ συνέσει τῇ ἀσυγκρίτῳ τεθαυμασμένος, καὶ μέχρις αὐτῶν τερμάτων τῆς ὑπ' οὐρανόν, ὁ καθάπερ ἑωσφόρος, πόλεσί τε καὶ χώραις ἐκφανὴς, αἰσχρῶν γυναικῶν ἡττώμενος, καὶ μυσαρωτάτης ἡδονῆς κατόπιν ἰὼν, εἰς τοῦτο μωρίας φωρᾶται πεσὼν, ὡς καὶ αὐτῆς ἀλογῆσαι παντελῶς τῆς εἰς Θεὸν εὐσεβείας. Σφαλερὸν οὖν ἄρα καὶ ἀναμφιλόγως ἐστὶ τὸ τοῖς ἀλλοφύλοις εἶναι κατὰ ταὐτόν. Πάνδεινον δὲ κομιδῇ καὶ τὸ ἡδονῆς ἡττᾶσθαι τῆς σαρκικῆς, καὶ ἀκάθαρτος ὁ τοιόσδε, καὶ τῷ πανάγνῳ Θεῷ κατεστυγημένος, καὶ οὐκ ἀρετῆς δίχα, πρὸς τὴν ἱεράν τε καὶ θείαν εἰσελάσαι σκηνήν. Ἀλλ' οὐδ' ἂν προσοίσειε θυσίαν δεκτήν. Γέγραπται γὰρ ἐν τῷ Δευτερονομίῳ· «Οὐκ ἔσται πόρνη ἀπὸ θυγατέρων Ἰσραὴλ, καὶ οὐκ ἔσται πορνεύων ἀπὸ υἱῶν Ἰσραήλ· καὶ οὐκ ἔσται
No whore’s wage or dog’s exchange on altar; forced vs willing impurity§11
11Cyril: …bringing-to-end from daughters of Israel, and there will not be a being-brought-to-end from sons of Israel; you will not bring forward a hire of a whore, nor an exchange of a dog into the house of Lord your God toward every vow, because an abomination to Lord your God is even both.’
Palladius: How sharp the law, and of the most beneficial things as much as most!
Cyril: Well done, O Palladius; for you understand rightly. For you would be struck-down, I think, and still more greatly, having thought-through that checking very well the smooth unto pleasures, he sends-away the wanton and unchastened. For see how both for those willing to practice voluntary and self-chosen the defilement upon shamefulness, and indeed also for those accustomed to bring-down others unto this as from necessity, he is seen laying-on, and through the things he denies the needing to do, he finishes them safer, and constructs for them hard-to-find the word able to suffice for defenses. For no longer are the charges of ignorance, but thereafter of easiness and of an unsubmissive mind the writing.
Palladius: How did you speak?
Cyril: For do not some go self-called unto the whoring, and women and youths willing to wage-earn, sell-down the bloom to some men’s unrestraint?
Palladius: Yes.
Cyril: And what? are not some worsted by shameful gains, and having put-forward to those willing their own maidservants, or of the males, whom they might somehow buy-out, the wretched ones silver-collect? about whom also the prophet says: ‘And the girls they were selling instead of wine, and they were drinking.’ (Deuteronomy 23:17–18) For true that unto this measure of worthlessness and uncleanness some arrive, so as to dare unholily to tribute-collect sometimes even such of the shameful things.
Palladius: I understand.
Cyril: So then they whore willingly, some, the themselves being borne outside the evil, then going unto this by own-judgment; and bringing-to-end at least would be those paying tributes as from necessity to others, and collecting the wages from the wantonness for those having bought.
Palladius: You spoke rightly.
Cyril: So then the law denies the matter everywhere, and makes unholy the one having been caught by a writing, and shuts outside sacred tents, and at once shows the divine altar unapproachable for him, saying the sacrifice will be unacceptable, and the vow unreceivable. For true, that not pure are vows from a hire of a whore. And in equal manner he makes hated and most abominable also the exchange of the dog; and a dog, I think, he says, the easy unto uncleanness, and simply lying-on for those approaching; and an exchange of a dog, the somehow being brought forward for him over him. So then let the law cry-upon: ‘There will not be a whore from daughters of Israel, and there will not be a whoring one from sons of Israel.’ (Joel 3:3) And let the most wise Paul sound-with crying: ‘Flee’ (1 Corinthians 6:18)
Greek · §11
τελεσφόρος ἀπὸ θυγατέρων Ἰσραὴλ, καὶ οὐκ ἔσται τελισκόμενος ἀπὸ υἱῶν Ἰσραήλ· οὐ προσοίσεις μίσθωμα πόρνης, οὐδὲ ἄλλαγμα κυνὸς εἰς τὸν οἶκον Κυρίου τοῦ Θεοῦ σου πρὸς πᾶσαν εὐχὴν, ὅτι βδέλυγμα Κυρίῳ τῷ Θεῷ σού ἐστι καὶ ἀμφότερα.»
{ΠΑΛΛ.} Ὡς δριμὺς ὁ νόμος, καὶ τῶν ὅτι μάλιστα λυσιτελεστάτων!
{ΚΥΡ.} Εὖγε, ὦ Παλλάδιε· νοεῖς γὰρ ὀρθῶς. Κατατεθήποις γὰρ, οἶμαι, καὶ ἔτι μειζόνως, ἐννενοηκὼς ὅτι κατακωλύων εὖ μάλα τὸ λεῖον εἰς ἡδονὰς, τὸν ἀσελγῆ καὶ ἀκόλαστον ἀποπέμπεται. Θέα γὰρ ὅπως καὶ τοῖς ἑκούσιον καὶ αὐθαίρετον ἐπιτηδεύειν ἐθέλουσι τὸν ἐπ' αἰσχρότητι μολυσμὸν, καὶ μέν τοι καὶ τοῖς εἰς τοῦτο κατακομίζειν εἰωθόσιν ὡς ἐξ ἀνάγκης ἑτέρους, ἐπισκήπτων ὁρᾶται, καὶ δι' ὧν ἀποφάσκει τὸ χρῆναι δρᾷν, ἀσφαλεστέρους ἀποτελεῖ, καὶ δυσεύρετον αὐτοῖς τὸν ταῖς ἀπολογίαις ἐξαρκεῖν ἰσχύοντα λόγον κατασκευάζει. Οὐ γὰρ ἀγνοίας ἔτι τὰ ἐγκλήματα, ῥᾳθυμίας δὲ λοιπὸν καὶ ἀνυποτάκτου φρενὸς ἡ γραφή.
{ΠΑΛΛ.} Πῶς ἔφης;
{ΚΥΡ.} Οὐ γὰρ αὐτόκλητοί τινες ἐπὶ τὸ πορνεύειν ἴασι, καὶ μισθαρνεῖν ἐθέλοντα γύναιά τε καὶ μειράκια, ταῖς τινων ἀκρασίαις καταπιπράσκει τὴν ὥραν;
{ΠΑΛΛ.} Ναί.
{ΚΥΡ.} Τί δέ; οὐκ αἰσχρῶν λημμάτων ἡττῶνταί τινες, καὶ προσθέντες τοῖς ἐθέλουσι τὰς σφῶν θεραπαίνας, ἤγουν τῶν ἀῤῥένων, οὓς ἂν ἐκπρίαιντο τυχὸν, ἀργυρολογοῦσιν οἱ δείλαιοι; περὶ ὧν καὶ ὁ προφήτης φησίν· «Καὶ τὰ κοράσια ἐπώλουν ἀντὶ οἴνου, καὶ ἔπινον.» Ἀληθὲς γὰρ ὅτι πρὸς τοῦτο φαυλότητος καὶ ἀκαθαρσίας μέτρον καθικνοῦνταί τινες, ὡς ἀνοσίως ἀποτολμᾷν δασμολογεῖν ἔσθ' ὅτε καὶ τὰ τοιάδε τῶν αἰσχρῶν.
{ΠΑΛΛ.} Συνίημι.
{ΚΥΡ.} Οὐκοῦν πορνεύουσι μὲν ἑκουσίως, οἱ μὲν, τὸ αὐτοὶ ἔξω φέρεσθαι τοῦ κακοῦ, εἶτα πρὸς τοῦτο ἰόντες ἰδιογνωμόνως· τελεσφόροι γε μὴν εἶεν ἂν, οἱ φόρους τελοῦντες ὡς ἐξ ἀνάγκης ἑτέροις, καὶ τὰ ἐκ τῆς ἀσελγείας μισθώματα τοῖς πριαμένοις συλλέγοντες.
{ΠΑΛΛ.} Ὀρθῶς ἔφης.
{ΚΥΡ.} Ἀποφάσκει δὴ οὖν ὁ νόμος τὸ χρῆμα πανταχῆ, καὶ ἀνόσιον ποιεῖται τὸν ἐναλόντα γραφῇ, ἔξω τε εἴργει σκηνῆς ἱερὰς, καὶ ἀπρόσιτον αὐτῷ τὸ θεῖον εὐθὺς ἀποφαίνει θυσιαστήριον, ἀπαράδεκτον ἔσεσθαι τὸ θύμα λέγων, καὶ ἀπρόσδεκτον τὴν εὐχήν. Ἀληθὲς γὰρ, ὅτι οὐχ ἁγναὶ εὐχαὶ ἀπὸ μισθώματος πόρνης. Ἐν ἴσῳ δὲ τρόπῳ στυγητὸν ποιεῖται καὶ βδελυρώτατον τὸ ἄλλαγμα τοῦ κυνός· κύνα δὲ, οἶμαι, φησὶ, τὸν εἰς ἀκαθαρσίαν εὔκολον, καὶ τοῖς προσιοῦσιν ἁπλῶς ἐγκείμενον· ἄλλαγμα δὲ κυνὸς, τὸ αὐτῷ τυχὸν ὑπὲρ αὐτοῦ προσαγόμενον. Ἐπιφωνείτω δὴ οὖν ὁ νόμος· «Οὐκ ἔσται πόρνη ἀπὸ θυγατέρων Ἰσραὴλ, καὶ οὐκ ἔσται πορνεύων ἀπὸ Υἱῶν Ἰσραήλ.» Ὁ δέ γε σοφώτατος Παῦλος συνηχείτω βοῶν· «Φεύγετε
Flee fornication; living sacrifice; Peor; example opposite the sun§12
12Cyril: …the fornication; Every sin which if a human should do is outside the body; and the one whoring sins unto his own body.’ So then let him also call toward the needing to desire the better things those leaping-upon bravely with boasts of continence. For he said again: ‘For I entreat you, brothers, through the compassions of God, present your bodies a living sacrifice, holy, well-pleasing to God, your rational worship; and do not be conformed to this age, but be transformed by the renewal of your mind, unto your approving what the will of God is, the good and well-pleasing and perfect.’ (1 Corinthians 6:18) Or do you not say there is a sacrifice truly holy and all-pure truly, the putting-away of the more shameful things?
Palladius: I at least would say; for how not?
Cyril: And with us departing from fleshly pleasure God is gladdened-upon, and he is very gloomy for those turning-aside toward the strengthless, and for those having chosen to fall behind flesh he brings-on the justices; for hot and unchastened pleasure sometimes even forces unto a standing-away from God. And true that the matter is, the word upon Solomon would show-out at once. And before him Israel having been carried-aside unto this in the desert is caught; for it has been written that ‘Israel lodged in Shittim, and the people was profaned to whore-out unto the daughters of Moab; and they called them unto the sacrifices of their idols, and the people ate of their sacrifices, and they worshiped their idols, and Israel was finished for Baal-peor, and Lord was angered with wrath for Israel. And Lord said to Moses: Take all the leaders of the people and make-examples of them for Lord opposite the sun, and the wrath of Lord’ (Romans 12:1–2)s wrath will be turned-back from Israel.’ Do you see that somehow the divine and most gentle nature is sharpened, and all but also is carried-out unto unwilling angers toward us? For cattle-fitting is the matter, the raging-upon, I say, the seasons of women, and altogether unholy, and daring to make the unchastened pleasure an exchange of the piety unto God. Therefore also they are made-examples for the Lord opposite the sun, that is, they have been hung from upright woods turned toward east, and this was for them the manner of the punishment, with the type all but having cried-through vividly and releasing a voice, that the all-seeing and unarguable eye of the judging one no one would outrun, having been caught in such stumblings, nor would he go unpaid, but he will lie according to the prophet’s voice unto a seeing for all flesh, holding-under bitter justices of the things having been faulted by him.
Palladius: So then the being punished manifestly, and the as it were somehow having been made-example in eyes of God he says, opposite the sun.
Cyril: Very much so; and the word for us is not from aim; and that for those whoring, or for those having been whored, the words of the thus cold and profane life toward God, and manifest are the hidden things, (Numbers 25:1–4)
Greek · §12
τὴν πορνείαν· Πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος, ἐκτὸς τοῦ σώματός ἐστιν· ὁ δὲ πορνεύων, εἰς τὸ ἴδιον σῶμα ἁμαρτάνει.» Καλείτω δὴ οὖν καὶ πρός γε τὸ δεῖν τῶν ἀμεινόνων ἐφίεσθαι τοὺς τῆς ἐγκρατείας αὐχήμασι γενναίως ἐπιθρώσκοντας. Ἔφη γὰρ πάλιν· «Παρακαλῶ γὰρ ὑμᾶς, ἀδελφοὶ, διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ, παραστήσατε τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν· εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν ὑμῶν καὶ μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινίσει τοῦ νοὸς ὑμῶν, εἰς τὸ δοκιμάζειν ὑμᾶς, τί τὸ θέλημα τοῦ Θεοῦ τὸ ἀγαθὸν, καὶ εὐάρεστον, καὶ τέλειον.» Ἢ οὐκ εἶναι φῂς θυσίαν ὄντως ἁγίαν καὶ πάναγνον ἀληθῶς, τὴν τῶν αἰσχιόνων ἀπόθεσιν;
{ΠΑΛΛ.} Φαίην ἂν ἔγωγε· πῶς γὰρ οὔ;
{ΚΥΡ.} Καὶ ἀποφοιτῶσι μὲν ἡμῖν σαρκικῆς ἡδονῆς, ἐπιγάννυται Θεὸς, ἐπιστυγνάζει δὲ λίαν ἀποκλίνουσι πρὸς τὸ ἄναλκι, καὶ σαρκὸς ὀπίσω πεσεῖν ᾑρημένοις ἐπάγει τὰς δίκας· καταβιάζεται γὰρ ἔσθ' ὅτε καὶ εἰς ἀπόστασιν τὴν ἀπὸ Θεοῦ, θερμὴ καὶ ἀκόλαστος ἡδονή. Καὶ ἀληθὲς ὅτι τὸ χρῆμά ἐστιν, ἐκδείξειεν ἂν εὐθὺς ὁ ἐπί γε τῷ Σολομῶν λόγος. Καταφωρᾶται δὲ πρὸ αὐτοῦ παρενηνεγμένος εἰς τοῦτο κατὰ τὴν ἔρημον ὁ Ἰσραήλ· γέγραπται γὰρ, ὅτι «Κατέλυσεν Ἰσραὴλ ἐν Σαττεὶν, καὶ ἐβεβηλώθη ὁ λαὸς ἐκπορνεῦσαι εἰς τὰς θυγατέρας Μωάβ· καὶ ἐκάλεσαν αὐτοὺς εἰς τὰς θυσίας τῶν εἰδώλων αὐτῶν, καὶ ἔφαγεν ὁ λαὸς τῶν θυσιῶν αὐτῶν, καὶ προσεκύνησαν τοῖς εἰδώλοις αὐτῶν, καὶ ἐτελέσθη Ἰσραὴλ τῷ Βεελφεγὼρ, καὶ ὠργίσθη θυμῷ Κύριος τῷ Ἰσραήλ. Καὶ εἶπε Κύριος τῷ Μωσῇ· Λάβε πάντας τοὺς ἀρχηγοὺς τοῦ λαοῦ, καὶ παραδειγμάτισον αὐτοὺς Κυρίῳ κατέναντι τοῦ ἡλίου, καὶ ἀποστραφήσεται ὀργὴ θυμοῦ Κυρίου ἀπὸ Ἰσραήλ.» Ὁρᾷς ὅτι παραθήγεταί πως, μονονουχὶ δὲ καὶ εἰς ἀνεθελήτους ὀργὰς ἐκφέρεται πρὸς ἡμῶν ἡ θεία τε καὶ ἡμερωτάτη φύσις; Κτηνοπρεπὲς γὰρ τὸ χρῆμα, τὸ ἐπιμαίνεσθαι, φημὶ, ταῖς γυναικῶν ὥραις, καὶ ἀνόσιον κομιδῇ, καὶ τῆς εἰς Θεὸν εὐσεβείας ἄλλαγμα ποιεῖσθαι τολμᾷν τὴν ἀκόλαστον ἡδονήν. Τοιγάρτοι καὶ παραδειγματίζονται τῷ Κυρίῳ ἀπέναντι τοῦ ἡλίου, τοῦτ' ἔστιν, ὀρθῶν ἀπήρτηνται ξύλων τετραμμένων πρὸς ἀνατολὰς, καὶ ἦν οὗτος αὐτοῖς ὁ τῆς κολάσεως τρόπος, μονονουχὶ διακεκραγότος ἐναργῶς τοῦ τύπου, καὶ φωνὴν ἀνιέντος, ὅτι τὸν πανδερκῆ καὶ ἀπαραλόγιστον ὀφθαλμὸν τοῦ κρίνοντος, οὐκ ἂν διαδράσειέ τις, τοιοῖσδε πταίσμασιν ἐναλοὺς, οὐδ' ἂν οἴχοιτο νηποινὶ, προσκείσεται δὲ κατὰ τὴν προφήτου φωνὴν, εἰς ὅρασιν πάσῃ σαρκὶ, πικρὰς τῶν αὐτῷ πεπλημμελημένων ὑπέχων τὰς δίκας.
{ΠΑΛΛ.} Τὸ ἐμφανὲς οὖν ἄρα κολάζεσθαι, καὶ τὸ οἱονείπως ἐν ὀφθαλμοῖς τοῦ Θεοῦ παραδειγματισθῆναι φησὶν, ἀπέναντι τοῦ ἡλίου.
{ΚΥΡ.} Πάνυ μὲν οὖν· ἔστι δὲ ἡμῖν ὁ λόγος οὐκ ἀπὸ σκοποῦ· ὅτι δὲ τοῖς πορνεύουσιν, ἤτοι τοῖς πεπορνευμένοις, τῆς οὕτω ψυχρᾶς καὶ βεβήλου ζωῆς πρὸς Θεὸν οἱ λόγοι, καὶ ἐμφανῆ μέν ἐστι τὰ κεκρυμμένα,
Numbers jealousy ordeal water quoted in full§13
13Cyril: …will be known, and the in each clearly, and through another law again he was typing-through for us. For it has been written in the Numbers: ‘And Lord spoke toward Moses, saying: Speak to the sons of Israel, and you will say toward them: Of a man if his woman should transgress, and having overlooked she should overlook him, and someone should sleep with her a bed of seed, and it should escape from eyes of her man, and she should hide, and she herself should be defiled, and a witness was not with her, and she herself should not have been caught, and a spirit of jealousy should come-upon him, and he should be jealous of his woman, and she herself has been defiled, or a spirit of jealousy should come-upon him, and he should be jealous of his woman, and she herself should not have been defiled; and the human will lead his woman toward the priest, and he will bring forward the gift about her, the tenth of the ephah barley flour; he will not pour oil upon it, nor will he put frankincense upon it; for it is a sacrifice of jealousy, a sacrifice of memorial, reminding sin. And the priest will bring her near, and will stand her opposite Lord, and the priest will take clean living water in a clay vessel, and of the earth being upon the floor of the tent of the witness; and the priest having taken will cast into the water, and the priest will stand the woman opposite Lord, and will uncover the head of the woman, and will give upon her hands the sacrifice of the memorial, the sacrifice of the jealousy; and in the hand of the priest will be the water of the conviction of this having-been-cursed; and the priest will oath her, and will say to the woman: If someone has not slept with you, if you have not transgressed to be defiled under your own man, be guiltless from the water of the conviction of this having-been-cursed. And if you have transgressed being under-man, if you have been defiled, and someone has given his bed in you, yet of your man; and the priest will oath the woman in the oaths of this curse, and the priest will say to the woman: May Lord give you in a curse and an oath in midst of your people, in Lord’ (Numbers 5:11–28)s giving your thigh having fallen-through, and your belly having been inflamed. And this cursing water will go into your belly, to inflame a stomach, and for your thigh to fall-through. And the woman will say: May it become, may it become. And the priest will write these curses into a book, and will wipe-out into the water of the conviction of the having-been-cursed, and will make the woman drink the water of the conviction of the having-been-cursed. And the cursing water of the conviction will go into her; and the priest will take from hand of the woman the sacrifice of the jealousy, and will put the sacrifice opposite Lord, and will bring it forward toward the altar. And the priest will grasp from the sacrifice its memorial, and it will be brought-up upon the altar, and after these he will make the woman drink the water. And it will be, if she should be defiled and should escape-escape her man, and the cursing water of the conviction will go into her, and she will be inflamed as to the belly, and her thigh will fall-through, and the woman will be unto a curse for her people. And if she should not be defiled’
Greek · §13
γνωσθήσεται δὲ τὰ ἐν ἑκάστῳ σαφῶς, καὶ δι' ἑτέρου πάλιν ἡμῖν διετύπου νόμου. Γέγραπται γὰρ ἐν τοῖς Ἀριθμοῖς· «Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ ἐρεῖς πρὸς αὐτούς· Ἀνδρὸς ἐὰν παραβῇ ἡ γυνὴ αὐτοῦ, καὶ ὑπεριδοῦσα παρίδῃ αὐτὸν, καὶ κοιμηθῇ τις μετ' αὐτῆς κοίτην σπέρματος, καὶ λάθῃ ἐξ ὀφθαλμῶν τοῦ ἀνδρὸς αὐτῆς, καὶ κρύψῃ, αὐτὴ δὲ ᾖ μεμιασμένη, καὶ μάρτυς μὴ ἦν μετ' αὐτῆς, καὶ αὐτὴ μὴ ᾖ συνειλημμένη, καὶ ἐπέλθῃ αὐτῷ πνεῦμα ζηλώσεως, καὶ ζηλώσῃ τὴν γυναῖκα αὐτοῦ, αὐτὴ δὲ μεμίανται, ἢ ἐπέλθῃ αὐτῷ πνεῦμα ζηλώσεως, καὶ ζηλώσῃ τὴν γυναῖκα αὐτοῦ, αὐτὴ δὲ μὴ ᾖ μεμιασμένη· καὶ ἄξει ὁ ἄνθρωπος τὴν γυναῖκα αὐτοῦ πρὸς τὸν ἱερέα, καὶ προσοίσει τὸ δῶρον περὶ αὐτῆς, τὸ δέκατον τοῦ οἰφὶ ἄλευρον κρίθινον, οὐκ ἐπιχεῖ ἐπ' αὐτὸ ἔλαιον, οὐδὲ ἐπιθήσει ἐπ' αὐτὸ λίβανον· ἔστι γὰρ θυσία ζηλοτυπίας, θυσία μνημοσύνου, ἀναμιμνήσκουσα ἁμαρτίαν. Καὶ προσάξει αὐτὴν ὁ ἱερεὺς, καὶ στήσει αὐτὴν ἔναντι Κυρίου, καὶ λήψεται ὁ ἱερεὺς ὕδωρ καθαρὸν ζῶν ἐν ἀγγείῳ ὀστρακίνῳ, καὶ τῆς γῆς τῆς οὔσης ἐπὶ τοῦ ἐδάφους τῆς σκηνῆς τοῦ μαρτυρίου· καὶ λαβὼν ὁ ἱερεὺς ἐμβαλεῖ εἰς τὸ ὕδωρ, καὶ στήσει ὁ ἱερεὺς τὴν γυναῖκα ἔναντι Κυρίου, καὶ ἀποκαλύψει τὴν κεφαλὴν τῆς γυναικὸς, καὶ δώσει ἐπὶ τὰς χεῖρας αὐτῆς τὴν θυσίαν τοῦ μνημοσύνου, τὴν θυσίαν τῆς ζηλοτυπίας· ἐν δὲ τῇ χειρὶ τοῦ ἱερέως ἔσται τὸ ὕδωρ τοῦ ἐλεγμοῦ τοῦ ἐπικαταρωμένου τούτου· καὶ ὁρκιεῖ αὐτὴν ὁ ἱερεὺς, καὶ ἐρεῖ τῇ γυναικί· Εἰ μὴ κεκοίμηταί τις μετὰ σοῦ, εἰ μὴ παραβέβηκας μιανθῆναι ὑπὸ τὸν ἄνδρα τὸν σεαυτῆς, ἀθώα ἴσθι ἀπὸ τοῦ ὕδατος τοῦ ἐλεγμοῦ τοῦ ἐπικαταρωμένου τούτου. Εἰ δὲ σὺ παραβέβηκας ὕπανδρος οὖσα, εἰ μεμίανσαι, καὶ ἔδωκέ τις τὴν κοίτην αὐτοῦ ἐν σοὶ, πλὴν τοῦ ἀνδρός σου· καὶ ὁρκιεῖ ὁ ἱερεὺς τὴν γυναῖκα ἐν τοῖς ὅρκοις τῆς ἀρᾶς ταύτης, καὶ ἐρεῖ ὁ ἱερεὺς τῇ γυναικί· Δῴη σε Κύριος ἐν ἀρᾷ καὶ ἐνόρκιον ἐν μέσῳ τοῦ λαοῦ σου, ἐν τῷ δοῦναι Κύριον τὸν μηρόν σου διαπεπτωκότα, καὶ τὴν κοιλίαν σου πεπρησμένην. Καὶ εἰσελεύσεται τὸ ὕδωρ τὸ ἐπικαταρώμενον τοῦτο εἰς τὴν κοιλίαν σου, πρῆσαι γαστέρα, καὶ διαπεσεῖν μηρόν σου. Καὶ ἐρεῖ ἡ γυνή· Γένοιτο, γένοιτο. Καὶ γράψει ὁ ἱερεὺς τὰς ἀρὰς ταύτας εἰς βιβλίον, καὶ ἐξαλείψει εἰς τὸ ὕδωρ τοῦ ἐλεγμοῦ τοῦ ἐπικαταρωμένου, καὶ ποτιεῖ τὴν γυναῖκα τὸ ὕδωρ τοῦ ἐλεγμοῦ τοῦ ἐπικαταρωμένου. Καὶ εἰσελεύσεται εἰς αὐτὴν τὸ ὕδωρ τὸ ἐπικαταρώμενον τοῦ ἐλεγμοῦ· καὶ λήψεται ὁ ἱερεὺς ἐκ χειρὸς τῆς γυναικὸς τὴν θυσίαν τῆς ζηλοτυπίας, καὶ ἐπιθήσει τὴν θυσίαν ἔναντι Κυρίου, καὶ προσοίσει αὐτὴν πρὸς τὸ θυσιαστήριον. Καὶ δράξεται ὁ ἱερεὺς ἀπὸ τῆς θυσίας τὸ μνημόσυνον αὐτῆς, καὶ ἀνοίσεται αὐτὸ ἐπὶ τὸ θυσιαστήριον, καὶ μετὰ ταῦτα, ποτιεῖ τὴν γυναῖκα τὸ ὕδωρ. Καὶ ἔσται, ἐὰν ᾖ μεμιασμένη καὶ λήθῃ λάθῃ τὸν ἄνδρα αὐτῆς, καὶ εἰσελεύσεται εἰς αὐτὴν τὸ ὕδωρ τοῦ ἐλεγμοῦ τὸ ἐπικαταρώμενον, καὶ πρησθήσεται τὴν κοιλίαν, καὶ διαπεσεῖται ὁ μηρὸς αὐτῆς, καὶ ἔσται ἡ γυνὴ εἰς ἀρὰν τῷ λαῷ αὐτῆς. Ἐὰν δὲ μὴ μιανθῇ
Ordeal types Christ’s judgment seat; barley vs wheat gift§14
14Cyril: …the woman, and she should be clean, and she will be guiltless, and she will seed-out seed.’ These things at least, the law. And I would say that having brought-together very well the about the having-been-written leisurely in few thoughts, the divine Paul writes for us: ‘For all us must be manifested before the tribunal of the Christ, in order that each may receive-back the through the body toward what he practiced either good things, or worthless.’ (Numbers 5:28)
Palladius: I think these have been said rightly; yet clarify finely the upon each of the having-been-legislated.
Cyril: The woman in suspicions of having been adulterated, whenever she should endure a deserted writing of convicting, he has ordered to be led toward the priest, and indeed also to have stood in eyes of God, and this, I think, is the all about to be stood-beside for the Christ; then the gift being brought-near over her barley flour, not having been sprinkled-through with frankincense, not having been soaked with oil; for it is a sacrifice of jealousy, reminding sin. So then clear that as it were some smell of each one’s life goes-up toward God, for those having been relaxed unto the easy bringing-on the writing upon all the most outlandish things, and for those at least having been eager very best to live rightly, witnessing-upon the genuine. In this way we say, and very reasonably, of those not being in suspicions, the gifts have the fine-flour from wheats, with frankincense being present, and indeed also oil being poured-down. For there will altogether follow for the still human life, of which also a type would be the fine-flour from wheats, the needing to be reckoned in sweet-fragrance and cheerfulness beside at least the virtue-loving God. And of a bastard and cattle-fitting life a sign would become also very clear, the barley flour; for somehow more cattle-fitting, and not resembling a human very much, the unrestrained unto appetite, and the wishing to go unbridled unto outlandish pleasures. In this way barley flour, the woman being charged upon a bastard life, was bringing-near to God, without frankincense and oil, that is, of sweet-fragrance and cheerfulness; for it is a sacrifice reminding sin. And where a reminder of sin, how or from where would the cheerful be? For not in hope of crowns the one being judged, but in fear of justice and fire. And toward these at least, uncovered the woman is brought-near to the judge, that is, not in the customary and fitting adornment. And what word would there be of this? For of disorder the charges, and of abomination the writing. And remember that an uncovered woman he does not allow to pray to God, Paul being law-learned, having taken the needing for her to be covered-down the law of the nature unto a showing. ‘For the hair,’ (Jeremiah 23:23–24) he says, ‘instead of a wrap-around has been given to her.’ (2 Corinthians 5:10) So then no longer was the little-woman in adornment, having been slandered upon disorder. And uncovered also otherwise; for bare in eyes of the judging one are the all things, and no one at all would escape the one searching hearts and kidneys, and through a prophet’s voice saying thus: ‘A God drawing-near I am, says Lord, and not a God from far. Will something be hidden from me?’ (1 Corinthians 11:15) Yet that Christ is the judging one, he under-shows again riddlingly. For water, he said, both living and clean’
Greek · §14
ἡ γυνὴ, καὶ καθαρὰ ᾖ, καὶ ἀθώα ἔσται, καὶ ἐκσπερματιεῖ σπέρμα.» Ταυτὶ μὲν, ὁ νόμος. Φαίην δ' ἂν ὅτι τὸ τῶν γεγραμμένων πέρι σχολαίως ἐν ὀλίγαι· ἐννοίαις εὖ μάλα συνενεγκὼν, ὁ θεῖος ἡμῖν γράφει Παῦλος· «Τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ, ἵνα κομίσται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν εἴτε ἀγαθὰ, εἴτε φαῦλα.»
{ΠΑΛΛ.} Οἴομαι μὲν ὀρθῶς εἰρῆσθαι ταυτί· πλὴν τὰ ἐφ' ἑκάστῳ τῶν τεθεσπισμένων διασάφει λεπτῶς.
{ΚΥΡ.} Τὴν ἐν ὑποψίαις τοῦ μεμοιχεῦσθαι γυναῖκα, ὅταν ἐλέγχων ἐρήμην ὑπομείνῃ γραφὴν, ἄγεσθαι προστέταχε πρὸς τὸν ἱερέα, καὶ δὴ καὶ ἐν ὀφθαλμοῖς ἑστάναι Θεοῦ, καὶ τοῦτο, οἶμαι, ἐστὶ τὸ μέλλειν ἅπαντας παραστήσεσθαι τῷ Χριστῷ· εἶτα τὸ ὑπὲρ αὐτῆς προσάγεσθαι δῶρον κρίθινον ἄλευρον, οὐ λιβάνῳ διαπεπασμένον, οὐκ ἐλαίῳ δεδευμένον· θυσία γὰρ ζηλοτυπίας ἐστὶν, ἀναμιμνήσκουσα ἁμαρτίαν. Πρόδηλον οὖν ὅτι τῆς ἑκάστου ζωῆς ὀσμή τις ὥσπερ ἄνεισι πρὸς Θεὸν, τοῖς μὲν παρειμένοις ἐπὶ τὸ ῥᾴθυμον τὴν ἐφ' ἅπασι τοῖς ἐκτοπωτάτοις ἐπιφέρουσα γραφὴν, τοῖς δέ γε βιοῦν ὀρθῶς ἄριστα διεσπουδακόσιν, ἐπιμαρτυροῦσα τὸ γνήσιον. Ταύτῃτοί φαμεν, καὶ σφόδρα εἰκότως, τῶν μὲν οὐκ ὄντων ἐν ὑποψίαις, τὰ δῶρα τὴν ἐκ πυρῶν σεμίδαλιν ἔχειν, προσόντος λιβάνου, καὶ μὴν καὶ ἐλαίου καταχεομένου. Ἕψεται γὰρ πάντως τῇ τέως ἀνθρωπίνῃ ζωῇ, ἧς ἂν εἴη καὶ τύπος ἡ ἐκ πυρῶν σεμίδαλις, τὸ ἐν εὐωδίᾳ τε καὶ ἱλαρότητι καταλογίζεσθαι δεῖν παρά γε τῷ φιλαρέτῳ Θεῷ. Νόθου δὲ καὶ ζωῆς κτηνοπρεποῦς σημεῖον ἂν γένοιτο καὶ μάλα σαφὲς, τὸ κρίθινον ἄλευρον· κτηνοπρεπέστερον γάρ πως, καὶ οὐκ ἐοικὸς ἀνθρώπῳ λίαν, τὸ ἀκρατὲς εἰς ὄρεξιν, καὶ τὸ ἀχαλίνως ἰέναι θέλειν εἰς ἐκτόπους ἡδονάς. Ταύτῃτοι κρίθινον ἄλευρον, ἡ ἐπὶ νόθῳ ζωῇ κατηγορουμένη γυνὴ, προσεκόμιζε τῷ Θεῷ, λιβάνου τε καὶ ἐλαίου δίχα, τοῦτ' ἔστιν, εὐωδίας τε καὶ ἱλαρότητος· θυσία γάρ ἐστιν ἀναμιμνήσκουσα ἁμαρτίαν. Ὅπου δὲ ἀνάμνησις ἁμαρτίας, πῶς ἂν ἢ πόθεν εἴη τὸ ἱλαρόν; Οὐ γὰρ ἐν ἐλπίδι στεφάνων ὁ κρινόμενος, ἀλλ' ἐν φόβῳ δίκης καὶ πυρός. Καὶ πρός γε δὴ τούτοις, ἀκατακάλυπτος ἡ γυνὴ προσάγεται τῷ κριτῇ, τοῦτ' ἔστιν, οὐκ ἐν τῷ συνήθει καὶ πρέποντι κόσμῳ. Καὶ τίς ἂν γένοιτο τοῦδε λόγος; Ἀκοσμίας γὰρ τὰ ἐγκλήματα, καὶ βδελυρίας ἡ γραφή. Μέμνησο δὲ ὅτι γυναῖκα ἀκατακάλυπτον οὐκ ἐᾷ προσεύχεσθαι τῷ Θεῷ, νομομαθὴς ὢν ὁ Παῦλος, τοῦ κατακαλύπτεσθαι δεῖν αὐτὴν τὸν τῆς φύσεως νόμον εἰς ἀπόδειξιν ἑλών. «Ἡ γὰρ κόμη,» φησὶν, «ἀντὶ περιβολαίου δέδοται αὐτῇ.» Οὐκέτι οὖν ἐν κόσμῳ τὸ γύναιον ἦν, διαβεβλημένον ἐπ' ἀκοσμίᾳ. Ἀκατακάλυπτον δὲ, καὶ ἑτέρως· γυμνὰ γὰρ ἐν ὀφθαλμοῖς τοῦ κρίνοντος τὰ πάντα ἐστὶ, λάθοι δ' ἂν ὅλως οὐδεὶς τὸν ἐτάζοντα καρδίας καὶ νεφροὺς, καὶ διὰ προφήτου φωνῆς ὥδε λέγοντος· «Θεὸς ἐγγίζων ἐγώ εἰμι, λέγει Κύριος, καὶ οὐχὶ Θεὸς πόῤῥωθεν. Μὴ ἀπ' ἐμοῦ κρυβήσεταί τι;» Πλὴν ὅτι Χριστὸς ὁ κρίνων ἐστὶν, αἰνιγματωδῶς ὑποφαίνει πάλιν. Ὕδωρ γὰρ, ἔφη, ζῶν τε καὶ καθα
Living water in clay = Word in flesh; curse words = cross; virtue twofold§15
15Cyril: …must be put into a clay vessel, and indeed also from the earth being upon the tent. Then with the words of the curse having been washed-in in water, he ordered the woman in suspicions of having been whored to drink. And, ‘If on the one hand she should be liable to the charge, she will be inflamed,’ (Genesis 3:19) he says, ‘as to a belly, and a thigh will fall; and if on the other she has been freed of the cause, and not true upon her the having-been-supposed, she will seed-out seed.’ (Galatians 3:13)
Palladius: So then what the word? or how would also through the just now having-been-named, the Christ be signaled for us?
Cyril: For through the living and clean water, you will understand the life-making the Word of God, the truly clean, and altogether without-share of sin, who has become in flesh, just as in a clay vessel. For that dust also and from earth the flesh, how or from where doubtful? And through at least the earth from the tent, you will think the in death through us; for it has been said to the nature of human: ‘Earth you are, and unto earth you will go away.’ (Romans 8:8) And through at least the words of the curse, you will understand very well the having become a curse over us, through the having been hung upon wood. For it has been written, that also ‘Cursed every one hanging upon wood.’ (2 Timothy 3:17) So then whenever into the depth of the human mind Emmanuel being God according to nature should arrive, those liable to faults, he will convict punishing; and those having been caught not in these, he will show-out fruit-bearing. For this, I think, is the, she will seed-out seed, the fruit-bearing of the soul, with the bodily passion signaling.
Palladius: You spoke most excellently.
Cyril: So then fornication and the passions of flesh counterfeit the human, and stand-out from the familiarity toward God; for those being in flesh are not able to please God. And flesh, as I at least think, names the fleshly mindset. For thus the having-been-written would be thought rightly. And again a manner toward this worthlessness, and indeed also a rhythm of wildness of customs, and an going-out unto every whatever of the most outlandish, finishes us abominable and unholy. For it is not fitting for us to man-up only against fleshly passions, but also to shine-through with gentleness of customs, and to appear caretakers of love as much as most the unto brothers, and to be seen crowned with the boasts of justice, and toward these at least, to have a fine and practiced mind at least in themselves, striking-toward undistortedly the opinions about God, and in searches of doctrines everywhere saving the having blamelessly; for perfect such ones, according to the true being lacking of none of the best things; for the human of God must be complete also the divine Paul said for us; and ‘complete’ he says the having been fitted-out unto every good work, and having fittingly toward being able very well to set-upright the virtue. Or does it not hold thus?
Palladius: For how not?
Cyril: So then see how riddlingly the law unto
Greek · §15
ρὸν εἰς ἀγγεῖον ὀστράκινον ἐνίεσθαι δεῖν, καὶ μὴν καὶ ἀπὸ τῆς γῆς τῆς οὔσης ἐπὶ τῆς σκηνῆς. Εἶτα τῶν τῆς ἀρᾶς λόγων ἐναποπλυνθέντων ὕδατι, πίνειν ἐκέλευσε τὴν ἐν ὑποψίαις τοῦ πεπορνεῦσθαι γυναῖκα. Καὶ, «Εἰ μὲν ἔνοχος εἴη τῷ ἐγκλήματι, πρησθήσεται,» φησὶ, «κοιλίαν, καὶ πεσεῖται μηρός· εἰ δὲ τῆς αἰτίας ἀπήλλακται, καὶ οὐκ ἀληθὲς ἐπ' αὐτῇ τὸ ὑπειλημμένον, ἐκσπερματιεῖ σπέρμα.»
{ΠΑΛΛ.} Τίς οὖν ὁ λόγος; ἢ πῶς ἂν ἡμῖν καὶ διὰ τῶν ἀρτίως ὠνομασμένων, ὁ Χριστὸς σημαίνοιτο;
{ΚΥΡ.} Διὰ μὲν γὰρ τοῦ ὕδατος τοῦ ζῶντος καὶ καθαροῦ, τὸν ζωοποιὸν συνήσεις τὸν Θεοῦ Λόγον, τὸν ἀληθῶς καθαρὸν, καὶ ἁμαρτίας ἀμέτοχον παντελῶς, ὃς ἐν σαρκὶ γέγονε, καθάπερ ἐν ὀστρακίνῳ σκεύει. Χοῦς γὰρ ὅτι καὶ ἀπὸ γῆς ἡ σὰρξ, πῶς ἂν ἢ πόθεν ἀμφίβολον; Διὰ δέ γε τῆς ἀπὸ τῆς σκηνῆς γῆς, τὸν ἐν θανάτῳ νοήσεις δι' ἡμᾶς· εἴρηται γὰρ τῇ ἀνθρώπου φύσει· «Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ.» Διὰ δέ γε τῶν λόγων τῆς ἀρᾶς, τὸν ὑπὲρ ἡμῶν γεγονότα κατάραν, διὰ τὸ ἐπὶ ξύλου κρεμασθῆναι, συνήσεις εὖ μάλα. Γέγραπται γὰρ, ὅτι καὶ «Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου.» Ὅταν τοίνυν εἰς τὸ τῆς ἀνθρωπίνης διανοίας καθίκοιτο βάθος, Θεὸς κατὰ φύσιν ὑπάρχων ὁ Ἐμμανουὴλ, ἐνόχους μὲν ὄντας πταίσμασιν, ἐλέγξει κολάζων· κατειλημμένους δὲ οὐκ ἐν τούτοις, καρποφόρους ἀποφανεῖ. Τοῦτο γὰρ, οἶμαι, ἐστὶ τὸ, ἐκσπερματιεῖ σπέρμα, τῆς ψυχῆς τὸ καρπογόνον, τοῦ σωματικοῦ σημαίνοντος πάθους.
{ΠΑΛΛ.} Ἄριστα ἔφης.
{ΚΥΡ.} Πορνεία μὲν οὖν καὶ τὰ σαρκὸς πάθη κατακιβδηλεύει τὸν ἄνθρωπον, καὶ τῆς πρὸς Θεὸν ἐξίστησιν οἰκειότητος· οἱ γὰρ ἐν σαρκὶ ὄντες, Θεῷ ἀρέσαι οὐ δύνανται. Σάρκα δὲ, καθάπερ ἐγᾦμαι, τὸ σαρκικὸν ὀνομάζει φρόνημα. Νοοῖτο γὰρ ἂν ὡδὶ τὸ γεγραμμένον ὀρθῶς. Τρόπος δὲ αὖ πρὸς τόδε φαυλότητος, καὶ μὴν καὶ ἠθῶν ῥυθμὸς ἀγριότητος, καὶ εἰς πᾶν ὁτιοῦν τῶν ἐκτοπωτάτων ἐξιτηλία, βδελυροὺς ἡμᾶς καὶ ἀνιέρους ἀποτελεῖ. Οὐ γάρ τοι προσήκει σαρκικῶν ἡμᾶς μόνων κατανδρίζεσθαι παθῶν, ἀλλὰ καὶ ἠθῶν ἡμερότητι διαπρέπειν, καὶ ἀγάπης ὅτι μάλιστα τῆς εἰς ἀδελφοὺς ἐπιμελητὰς ἀναφαίνεσθαι, καὶ τοῖς τῆς δικαιοσύνης αὐχήμασιν ὁρᾶσθαι κατεστεμμένους, καὶ πρός γε δὴ τούτοις, λεπτὸν καὶ ἐξησκημένον ἔν γε δὴ σφίσιν αὐτοῖς ἔχειν τὸν νοῦν, ταῖς περὶ Θεοῦ δόξαις ἀδιαστρόφως προσβάλλοντα, καὶ ἐν δογμάτων ἐρεύναις πανταχῆ σώζοντα τὸ ἀμωμήτως ἔχον· τέλειοι γὰρ οἱ τοιοίδε, κατὰ τὸ ἀληθὲς οὐδενὸς ὄντες τῶν ἀρίστων ἐπιδεεῖς· ἄρτιον γὰρ εἶναι δεῖν τὸν τοῦ Θεοῦ ἄνθρωπον καὶ ὁ θεῖος ἡμῖν ἔφη Παῦλος· «Ἄρτιον» δέ φησι τὸν εἰς πᾶν ἔργον ἀγαθὸν ἐξηρτυμένον, καὶ ἐπιτηδείως ἔχοντα πρὸς τὸ κατορθοῦν εὖ μάλα δύνασθαι τὴν ἀρετήν. Ἢ οὐχ ὧδε ἔχει;
{ΠΑΛΛ.} Πῶς γὰρ οὔ;
{ΚΥΡ.} Θέα δὴ οὖν ὅπως αἰνιγματωδῶς ὁ νόμος εἰς
Clean/unclean beasts type manners; chew cud and split hoof§16
16Cyril: …a under-forming of human customs, having brought-beside both many animals of the irrational ones, and indeed also kinds of winged and water-ones, benefits us according to countless manners. And do not wonder at all, where also to plants themselves sometimes he likens, from each one’s natural quality signaling urbanely the upon each of the according to us. For somewhere God said through Isaiah’s voice, under-showing the sweet-fragrances of those having bloomed-up unto life unto Christ through faith, clear that the spiritual, and indeed also heights the unto virtue: ‘And I will make in the desert living water, and in waterless land rivers, and I will set unto the waterless land, cedar, and box, and myrtle, and cypress, and white-poplar.’ (Isaiah 41:18–19) And again: ‘And it will be,’ (Leviticus 11:1–8) he says, ‘instead of the brushwood, a cypress will go up; and instead of fleabane, a myrtle will go up;’ (Isaiah 55:13) brushwood, I think somehow, and fleabane, naming well-naturedly the still untamed souls, and appearing in a form of the wild thorn beside at least the eyes of the divinity. But also to stones sometimes the reverend band of the holy ones is likened; ‘For holy stones are rolled upon the earth.’ (Zechariah 9:16) And indeed also the kingdom of the heavens the Savior was saying to have resembled leaven and a grain of mustard. So then from many and most vivid examples the God-breathed Writing is accustomed to make-clear the human things.
Palladius: I agree.
Cyril: So then observe that having brought-beside usefully countless as many kinds of cattle, and indeed the of winged and the swimming, some, as unclean it defiles altogether, and others again it both accepts and frees of slander, in order that those serving God may know rightly, doing which things, they would not be received-in; and from which having held-off thoughtfully, they will be far of blame, and would be bright and acceptable, and having been honored with the vote from above. And the law upon this holds for us thus: ‘And Lord spoke toward Moses and Aaron, saying: Speak to the sons of Israel, saying: These the cattle which you will eat from all the cattle the upon the earth, every cattle splitting a hoof, and clawing clawers of two hoofs, and bringing-up rumination in the cattle, these you will eat; yet from these you will not eat, from those bringing-up rumination, and from those splitting the hoofs, and clawing clawers; the camel, because it brings-up rumination, and a hoof it does not split, unclean this for you, and the rough-foot, because it brings-up rumination and a hoof it does not split, unclean this for you, and the porcupine, because it brings-up rumination, and a hoof it does not split, unclean this for you, and the swine, because it splits a hoof, this also claws nails of a hoof, and this does not bring-up rumination, unclean this for you. From their fleshes you will not eat, and of their carcasses you will not eat, unclean these for you.’ (Matthew 13:31–33) So then most vividly the Christ, ‘Not the going-into unto the mouth,’ (Matthew 15:11) he says, ‘commons the human.’ And it has been said somehow also toward the all-divine Peter, with the linen having been let-down from above by four beginnings, in which all have been written the’
Greek · §16
ἀνθρωπίνων ἠθῶν ὑποτύπωσιν, ζῶά τε πολλὰ τῶν ἀλόγων, καὶ μὴν καὶ πτηνῶν καὶ ἐνύδρων γένη παρενεγκὼν, κατὰ μυρίους ἡμᾶς ὀνίνησι τρόπους. Καὶ μή τι θαυμάσῃς, ὅπου καὶ αὐτοῖς ἔσθ' ὅτε παρεικάζει φυτοῖς, ἀπὸ τῆς ἑκάστου ποιότητος φυσικῆς. κατασημαίνων ἀστείως τὰ ἐφ' ἑκάστῳ τῶν καθ' ἡμᾶς. Ἔφη γάρ που Θεὸς διὰ φωνῆς Ἡσαΐου, τῶν εἰς Χριστὸν διὰ πίστεως ἀνατεθαλκότων εἰς ζωὴν τὰς εὐοσμίας ὑποδηλῶν, δῆλον δὲ ὅτι τὰς πνευματικὰς, καὶ μὴν καὶ ὑψώματα τὰ εἰς ἀρετήν· «Καὶ ποιήσω ἐν τῇ ἐρήμῳ ὕδωρ ζῶν, καὶ ἐν γῇ ἀνύδρῳ ποταμοὺς, καὶ θήσω εἰς τὴν ἄνυδρον γῆν, κέδρον, καὶ πύξον, καὶ μυρσίνην, καὶ κυπάρισσον, καὶ λεύκην.» Καὶ πάλιν· «Καὶ ἔσται,» φησὶν, «ἀντὶ τῆς στοιβῆς, ἀναβήσεται κυπάρισσος· ἀντὶ δὲ κονύζης, ἀναβήσεται μυρσίνη·» στοιβὴν, οἶμαί που, καὶ κόνυζαν, τὰς ἀνημέρους ἔτι ψυχὰς, καὶ ἐν εἴδει τῆς ἀγρίας ἀκάνθης ἐκφαινομένας παρά γε τοῖς τῆς θεότητος ὀφθαλμοῖς, ὀνομάζων εὐφυῶς. Ἀλλὰ καὶ λίθοις ἔσθ' ὅτε τὸ σεπτὸν τῶν ἁγίων παρεικάζεται στίφος· «Λίθοι γὰρ ἅγιοι κυλίονται ἐπὶ τῆς γῆς.» Καὶ μὴν καὶ ζύμῃ προσεοικέναι καὶ κόκκῳ σινάπεως τὴν τῶν οὐρανῶν βασιλείαν ἔφασκεν ὁ Σωτήρ. Ἐκ πολλῶν οὖν ἄρα καὶ ἐναργεστάτων παραδειγμάτων καταδηλοῦν ἔθος τῇ θεοπνεύστῳ Γραφῇ τὰ ἀνθρώπινα.
{ΠΑΛΛ.} Σύμφημι.
{ΚΥΡ.} Ἄθρει δὴ οὖν ὅτι μυρία μὲν ὅσα κτηνῶν εἴδη, καὶ μὴν τὰ πτηνῶν καὶ τὰ νηκτῶν παρενεγκοῦσα χρησίμως, τὰ μὲν, ὡς ἀκάθαρτα καταμιαίνει παντελῶς, τὰ δὲ αὖ προσίεταί τε καὶ ἀπαλλάττει διαβολῆς, ἵν' εἰδεῖεν ὀρθῶς οἱ Θεῷ λατρεύοντες, τίνα μὲν δρῶντες, οὐκ εἰσδεχθεῖεν ἄν· τίνων δὲ νουνεχῶς ἀπεσχημένοι, μώμου μὲν ἔσονται μακρὰν, λαμπροὶ δ' ἂν εἶεν καὶ ἀξιόληπτοι, καὶ ψήφῳ τῇ ἄνωθεν τετιμημένοι. Ἔχει δὲ οὕτως ἡμῖν ὁ ἐπὶ τῷδε νόμος· «Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν καὶ Ἀαρὼν, λέγων· Λαλήσατε τοῖς υἱοῖς Ἰσραὴλ, λέγοντες· Ταῦτα τὰ κτήνη, ἃ φάγεσθε ἀπὸ πάντων τῶν κτηνῶν τῶν ἐπὶ τῆς γῆς, πᾶν κτῆνος διχηλοῦν ὁπλὴν, καὶ ὀνυχιστῆρας ὀνυχίζον δύο χηλῶν, καὶ ἀνάγον μηρυκισμὸν ἐν τοῖς κτήνεσι, ταῦτα φάγεσθε· πλὴν ἀπὸ τούτων οὐ φάγεσθε, ἀπὸ τῶν ἀναγόντων μηρυκισμὸν, καὶ ἀπὸ τῶν διχηλούντων τὰς ὁπλὰς, καὶ ὀνυχιζόντων ὀνυχιστῆρας· τὸν κάμηλον, ὅτι ἀνάγει μηρυκισμὸν, ὁπλὴν δὲ οὐ διχηλεῖ, ἀκάθαρτον τοῦτο ὑμῖν, καὶ τὸν δασύποδα, ὅτι ἀνάγει μηρυκισμὸν καὶ ὁπλὴν οὐ διχηλεῖ, ἀκάθαρτον τοῦτο ὑμῖν, καὶ τὸν χοιρογρύλλιον, ὅτι ἀνάγει μηρυκισμὸν, καὶ ὁπλὴν οὐ διχηλεῖ, ἀκάθαρτον τοῦτο ὑμῖν, καὶ τὸν ὗν, ὅτι διχηλεῖ ὁπλὴν, τοῦτο καὶ ὀνυχίζει ὄνυχας ὁπλῆς, καὶ τοῦτο οὐκ ἀνάγει μηρυκισμὸν, ἀκάθαρτον τοῦτο ὑμῖν. Ἀπὸ τῶν κρεῶν αὐτῶν οὐ φάγεσθε, καὶ τῶν θνησιμαίων αὐτῶν οὐ φάγεσθε, ἀκάθαρτα ταῦτα ὑμῖν.» Ἐναργέστατα μὲν οὖν ὁ Χριστὸς, «Οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα,» φησὶ, «κοινοῖ τὸν ἄνθρωπον.» Εἴρηται δέ που καὶ πρὸς τὸν θεσπέσιον Πέτρον, τῆς σινδόνος ἄνωθεν καθιεμένης τέσσαρσιν ἀρχαῖς, ἐν ᾗ πάντα γέγραπται τὰ
Peter’s sheet; beasts name manners; justice twofold self/others§17
17Cyril: …four-foots and winged ones: ‘Having stood up Peter, sacrifice and eat.’ (Acts 10:13–15) And with the disciple having cried-up and still fearing the legal watch, and saying, ‘Least, Lord, because I have never eaten every common or unclean, nor has every profane flesh gone into my mouth,’ (1 Corinthians 8:8) again God was sounding: ‘What God has cleansed, you do not common.’ (Colossians 3:5) And also the all-divine Paul writes, that ‘Food does not stand us beside God.’ So then it is not unclear, that least does the law profane some of the beings, and it knows all clean for the clean; but having taken very well the natural of each animal unto qualities of human customs, it benefits not moderately. And you may learn what I say at least, also from these again, true that and undoubted. For the things having been condemned by all, it is seen having ordered needing to abominate, saying camel at least, and the porcupine, night-raven, and the diver, and lizard, and shrew-mouse, and the still more shameful than these. So then would not the aim of the lawgiver be vivid as at least in these, O good one?
Palladius: Very much so.
Cyril: So then unto a quality of customs must be carried-over very well the things being naturally in some of the irrational animals, each, come say, as it were writing-down in itself the manner of so-and-so, and signaling in what things it would be. Or do not even we ourselves somehow custom to call those very hot and most well-strong, and exceeding the others in boldness, swine, or lions, or some other of such? and the meek and quiet, and having a lowered mind, sheep, and doves, and sometimes also to crown with the name of calm, bringing-on for each’s manners the fitting clarifying from the more apparent?
Palladius: True.
Cyril: So then let us go upon the aim of the law, and what ever it is which it enjoins, let us busy very well.
Palladius: Let us go.
Cyril: The boasts of justice, and simply of every fairness, go-forward on the one hand from each one’s judgment somehow, yet are set-upright according to a double manner, I think, and somehow have upon themselves a twofold showing-out.
Palladius: And how do you say?
Cyril: For either unto ourselves we do some of the good things, cutting-off the outlandish and blamed pleasures, deadening the members the upon the earth, setting the mind unto meekness the in spirit, practicing poverty, having the mind clean and unmuddied, as much as possible, or filling the good eager-acts unto brothers, gifting unhurtfulness to those having chosen to grieve and having struck-against unlovingly, helping the weary, encouraging having-been-grieved, turning-over unto the straight those having wandered from unlearning, hand-leading upon the better,
Greek · §17
τετράποδα καὶ πτηνά· «Ἀναστὰς Πέτρε, θύσον καὶ φάγε.» Ἀνακεκραγότος δὲ τοῦ μαθητοῦ καὶ τὴν νομικὴν ἐπιτήρησιν δεδιότος ἔτι, καὶ, «Μηδαμῶς, Κύριε,» λέγοντος, «ὅτι οὐδέ ποτε ἔφαγον πᾶν κοινὸν ἢ ἀκάθαρτον, οὐδὲ εἰσῆλθεν εἰς τὸ στόμα μου πᾶν κρέας βέβηλον,» πάλιν ἐφώνει Θεός· «Ἃ ὁ Θεὸς ἐκαθάρισε, σὺ μὴ κοίνου.» Γράφει δὲ καὶ ὁ θεσπέσιος Παῦλος, ὅτι «Βρῶμα ἡμᾶς οὐ παρίστησι τῷ Θεῷ.» Ἔστι δὴ οὖν οὐκ ἀσυμφανὲς, ὅτι βεβηλοῖ μέν τι τῶν ὄντων ἥκιστα μὲν ὁ νόμος, πάντα δὲ οἶδε καθαρὰ τοῖς καθαροῖς· ἀλλ' εἰς ἠθῶν ποιότητας ἀνθρωπίνων τὸ ἑκάστου ζώου φυσικὸν εὖ μάλα παραλαβὼν, ὀνίνησιν οὐ μετρίως. Μάθοις δ' ἂν ὅ φημι δὴ, κἀκ τῶνδε πάλιν, ἀληθὲς ὅτι καὶ ἀναμφίβολον. Τὰ γάρ τοι πᾶσι κατεγνωσμένα, καταμυσάττεσθαι δεῖν ὁρᾶται προστεταχὼς, κάμηλον δὴ λέγων, καὶ τὸν χοιρογρύλλιον, νυκτικόρακα, καὶ τὸν καταῤῥάκτην, καὶ ἀσκαλαβώτην, καὶ μυγαλὴν, καὶ τὰ ἔτι τούτων αἰσχίονα. Ἆρ' οὖν οὐκ ἐναργὴς ὡς ἔν γε τούτοις ὁ τοῦ νομοθέτου σκοπὸς εἴη ἂν, ὦ 'γαθέ;
{ΠΑΛΛ.} Πάνυ μὲν οὖν.
{ΚΥΡ.} Οὐκοῦν εἰς ἠθῶν ποιότητα μετακομιστέον εὖ μάλα τὰ φυσικῶς ἐνόντα τισὶ τῶν ἀλόγων ζώων, ἑκάστου, φέρε εἰπεῖν, καταγράφοντος ὥσπερ ἐν ἑαυτῷ τὸν τοῦ δεῖνος τρόπον, καὶ ἐν οἷς ἂν εἴη κατασημαίνοντος. Ἢ γὰρ οὐχὶ καὶ ἡμεῖς αὐτοὶ κατειθίσμεθά πως, τοὺς μὲν ἄγαν θερμοὺς καὶ εὐσθενεστάτους, καὶ θράσει τῶν ἄλλων ὑπερφέροντας, σῦς, ἢ λέοντας, ἤ τι τῶν τοιούτων ἕτερον ἀποκαλεῖν; τοὺς δὲ πράους καὶ ἠρεμαίους, καὶ ὑφειμένην ἔχοντας τὴν διάνοιαν, πρόβατα, καὶ περιστερὰς, καὶ τῷ τῇ γαλήνης ὀνόματι στεφανοῦν ἔσθ' ὅτε, τοῖς ἑκάστου τρόποις τὴν πρέπουσαν δήλωσιν ἀπὸ τῶν ἐμφανεστέρων ἐπάγοντες;
{ΠΑΛΛ.} Ἀληθές.
{ΚΥΡ.} Ἴωμεν δὴ οὖν ἐπὶ τὸν τοῦ νόμου σκοπὸν, καὶ ὅ τί ποτέ ἐστιν ὃ παρεγγυᾷ, πολυπραγμονῶμεν εὖ μάλα.
{ΠΑΛΛ.} Ἴωμεν.
{ΚΥΡ.} Τὰ τῆς δικαιοσύνης αὐχήματα, καὶ ἁπαξαπλῶς ἁπάσης ἐπιεικείας, πρόεισι μὲν ἀπὸ γνώμης τῆς ἑκάστου τυχὸν, κατορθοῦταί γε μὴν κατὰ διττὸν, οἶμαι, τρόπον, καὶ διφυᾶ μέν πως ἐφ' ἑαυτοῖς τὴν ἔκφασιν ἔχει.
{ΠΑΛΛ.} Πῶς δὲ φής;
{ΚΥΡ.} Ἢ γὰρ εἰς ἑαυτοὺς δρῶμέν τι τῶν ἀγαθῶν, ἡδονὰς ἀποκείροντες τὰς ἐκτόπους καὶ μεμωμημένας, νεκροῦντες τὰ μέλη τὰ ἐπὶ τῆς γῆς, καθιστάντες τὸν νοῦν εἰς πραότητα τὴν ἐν πνεύματι, πτωχείαν ἐπιτηδεύοντες, καθαρὰν καὶ ἀθόλωτον, καθόσον οἷόν τε, τὴν διάνοιαν ἔχοντες, ἤγουν τὰ εἰς ἀδελφοὺς ἀγαθὰ πληροῦντες σπουδάσματα, τοῖς ἑλομένοις λυπεῖν καὶ ἀφιλοστόργως προσκεκρουκόσιν, ἀκακίαν δωρούμενοι, τοῖς κάμνουσιν ἐπαμύνοντες, παρακαλοῦντες λελυπημένους, πεπλανημένους ἐξ ἀμαθίας εἰς τὸ εὐθὲς μετατρέποντες, χειραγωγοῦντες ἐπὶ τὸ ἄμεινον,
Split hoof = walk both ways; cud = ponder doctrines§18
18Cyril: …sufficing for those needing, and having been very eager to finish-out very well the things upon which God would be gladdened. So then is not somehow twofold the manner of the justice, unto both ourselves, and indeed also unto others being set-upright?
Palladius: It seems so.
Cyril: So then with a split hoof, or a cloven of a foot, the law somehow always likens such a one. For a foot always would be a symbol and type for us of the practical journey according to energy; and indeed we say, to dart-through with a straight foot, those being very eager to go blamelessly toward the finishing unto benefit. And somewhere also David sings-up: ‘For my foot stood in straightness,’ (Romans 3:15–16) that is, I have walked in justice and straightness; and I have hated the having-been-twisted. And about at least the sin-loving ones: ‘Sharp their feet to pour-out blood, and crushing and misery in their ways.’ (Psalm 26:12) So then of the journey in works a symbol the foot. And a cloven at least would be a clear type of our being able to walk upon both rightly and unrebukably, unto the according to ourselves, and indeed also unto others.
Palladius: Persuasive the word.
Cyril: So then if somehow there should be someone, knowing to walk upon both rightly and knowledgeably, able to benefit both himself and others, I say by the quality of the customs, and toward this at least, thoughtful and most prudent, and giving the heart as it were some lodging and dwelling for the words about God, always somehow turning up and down in himself the thoughts of the divine doctrines, and through this densely and prudently to search-out, thinning-down somehow the thus of the thoughts having been known accurately, he will altogether somehow have resembled an animal bringing-up the chewing, and always belching-up the nourishment in a belly, and leading-under to the teeth, in order that it may also still be ground-fine, and by the thin of the digestion may go toward benefit.
Palladius: You speak well.
Cyril: And he says the animal is clean, which ever should have the foot finishing toward a splitting hoof, and again bring-back the chewing in a belly; for the one having been naturally both excellent and good unto himself and others, and having taken-on also the word-loving and the practiced unto knowledge, clear that the upon God, will be complete toward virtue, and having blamelessly at least in the according to himself, toward every whatever of the having-been-wondered; and if somehow someone should become a sharer of such, I say according to learning, and as it were somehow feast-down the word from him, and if he should become an imitator, and should choose to zeal the thus distinguished and exceptional, he will be unprofane and clean. For he will live-with a clean one, and will show-out at once his own manner as it were some impress of the understanding and good-learning in him. This, I think, is the needing for us to eat from every animal naturally splitting the foot into a hoof, and bringing-up’ (Leviticus 11:3)
Greek · §18
ἐπαρκοῦντες δεομένοις, καὶ τὰ ἐφ' οἷς ἂν ἥδοιτο Θεὸς, ἀποπεραίνειν εὖ μάλα διεσπουδακότες. Ἆρ' οὐ διφυής ἐστί πως τῆς δικαιοσύνης ὁ τρόπος, εἴς τε ἡμᾶς αὐτοὺς, καὶ μέν τοι καὶ εἰς ἑτέρους κατορθούμενος;
{ΠΑΛΛ.} Ἔοικε.
{ΚΥΡ.} Ὁπλῇ δὴ οὖν ἐσχισμένῃ, ἤτοι ποδὸς διχηλίᾳ, παρεικάζει πως ἀεὶ τὸν τοιοῦτον ὁ νόμος. Ποῦς γὰρ ἀεὶ, πορείας μὲν ἡμῖν τῆς κατ' ἐνέργειαν πρακτικῆς σύμβολον ἂν εἴη καὶ τύπος· καὶ δή φαμεν, ὀρθῷ διάττειν ποδὶ, τοὺς ἀμωμήτως ἰέναι πρὸς τὸ τελοῦν εἰς ὄνησιν εὖ μάλα προθυμουμένους. Ἀναμέλπει δέ που καὶ ὁ Δαβίδ· «Ὁ γὰρ ποῦς μου ἔστη ἐν εὐθύτητι,» τοῦτ' ἔστιν, ἐν δικαιοσύνῃ πεπόρευμαι καὶ εὐθύτητι· μεμίσηκα δὲ τὸ διεστραμμένον. Περὶ δέ γε τῶν φιλαμαρτημόνων· «Ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα, σύντριμμα δὲ καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν.» Οὐκοῦν τῆς μὲν ἐν ἔργοις πορείας σύμβολον ὁ ποῦς. Διχηλιὰ δέ γε τύπος ἂν εἴη σαφὴς τοῦ ἐπ' ἄμφω βαίνειν ἡμᾶς ὀρθῶς καὶ ἀνεπιπλήκτως δύνασθαι, εἰς τὸ καθ' ἡμᾶς αὐτοὺς, καὶ μέν τοι καὶ εἰς ἑτέρους.
{ΠΑΛΛ.} Πιθανὸς ὁ λόγος.
{ΚΥΡ.} Εἴ τις οὖν εἴη τυχὸν, ὀρθῶς καὶ ἐπιστημόνως ἐπ' ἄμφω βαίνειν εἰδὼς, ἑαυτόν τε καὶ ἑτέρους ὠφελεῖν οἷός τε, τῇ τῶν ἠθῶν ποιότητι λέγω, καὶ πρός γε δὴ τούτῳ, νουνεχὴς καὶ ἐμφρονέστατος, καὶ τοῖς περὶ Θεοῦ λόγοις ἐναύλιον ὥσπερ τι καὶ ἐνδιαίτημα διδοὺς τὴν καρδίαν, ἄνω τε καὶ κάτω στρέφων ἀείπως ἐν ἑαυτῷ τὰς τῶν θείων δογμάτων ἐννοίας, καὶ διὰ τοῦτο πυκνῶς καὶ ἐμφρόνως ἐξερευνᾷν, καταλεπτύνων τρόπον τινὰ τὰ οὕτω τῶν νοημάτων ἀκριβῶς ἐγνωσμένα, ζώῳ που πάντως ἔσται προσεοικὼς ἀναφέροντι τὸν μηρυκισμὸν, καὶ τὴν ἐν κοιλίᾳ τροφὴν ἀνερευγομένῳ ἀεὶ, καὶ τοῖς ὀδοῦσιν ὑπάγοντι, ὡς ἂν καὶ ἔτι καταλεαίνοιτο, καὶ τῷ τῆς πέψεως ἰσχνῷ χωροίη πρὸς ὄνησιν.
{ΠΑΛΛ.} Εὖ λέγεις.
{ΚΥΡ.} Καθαρὸν δὲ εἶναί φησι τὸ ζῶον, ὅπερ ἂν ἔχῃ πρὸς διχηλοῦσαν ὁπλὴν ἐκτελευτῶντα τὸν πόδα, ἀνακομίζει τε αὖ τὸν ἐν κοιλίᾳ μηρυκισμόν· ὁ γὰρ εἶναι πεφυκὼς ἄριστός τε καὶ ἀγαθὸς εἰς ἑαυτὸν καὶ ἑτέρους, προσειληφὼς δὲ καὶ τὸ φιλόλογον καὶ τὸ εἰς γνῶσιν ἐντριβὲς, δῆλον δὲ ὅτι τὴν ἐπὶ Θεῷ, ἄρτιος ἔσται πρὸς ἀρετὴν, καὶ ἀμωμήτως ἔχων ἔν γε τοῖς καθ' ἑαυτὸν, πρὸς πᾶν ὁτιοῦν τῶν τεθαυμασμένων· κἂν εἰ μέτοχός τις τοῦ τοιοῦδε γένοιτο τυχὸν, κατὰ μάθησιν λέγω, καὶ οἱονείπως καταθοινήσαιτο τὸν παρ' αὐτοῦ λόγον, κἂν εἰ γένοιτο μιμητὴς, ἕλοιτό τε ζηλοῦν τὸν ὧδε διαπρεπῆ καὶ ἐξαίρετον, ἀβέβηλος ἔσται καὶ καθαρός. Συνδιαιτήσεται γὰρ καθαρῷ, καὶ τῆς ἐν αὐτῷ συνέσεως καὶ χρηστομαθίας ἐκμαγεῖον ὥσπερ τι τὸν οἰκεῖον εὐθὺς ἀναδείξει τρόπον. Τοῦτο, οἶμαι, ἐστὶ τὸ δεῖν ἐσθίειν ἡμᾶς ἀπὸ παντὸς ζώου κατασχίζοντος φυσικῶς εἰς ὁπλὴν τὸν πόδα, καὶ ἀνάνον
Cud without hoof / hoof without cud incomplete; heretic leftovers§19
19Cyril: …rumination. For such the law says clean, according at least to the word just having become.
Palladius: I have understood what you say.
Cyril: So then the excellent and having completely toward virtue, he under-showed riddlingly, as at least in an animal, the one having been natural to split, and bringing-up rumination. And that beautiful and benefit-bearing to love to shake-off the one not having judgment thus, and as it were limping toward the good, and going behind of completeness the unto virtue, he enjoins again, neither for those bringing-up rumination, without having obtained the splitting, nor indeed for those having been natural to split, if they should not have rumination, having brought-on the best vote, and rather writing-down their unclean, and setting them numbered with those knowing to defile-down. So then of practical energy and quality of manners, the cloven of the foot, we affirm to be a type, thinking rightly, and reshaping the having-been-said riddlingly unto truth. And the rumination at least, we define to be a sign of word according to piety, and of dogmatic knowledge, both right and practiced. Or does it not hold thus?
Palladius: Very much so.
Cyril: So then incomplete toward virtue would reasonably be thought, and he has stood far of the needing to be wondered-at, the one boasting in good works, yet being worsted of the dogmatic rightness, and not having words of the truth unto mind. And true that also the reverse, not unclear; for dogmatic rightness, and the sweet care of the divine words, would benefit us nothing, unto at least the having completely unto a reputation of virtue, with the brightness in works not having been yoked-beside. For the one right upon both, will carry-away the vote of the being well-reputed completely. And the one lacking of the other, will have strengthless the being wondered-at in the beautiful. Some such also the Savior under-shows, saying, least in the kingdom of the heavens to have been called the one teaching on the one hand, yet not still also having done; and great again and distinguished, the one having practiced and having taught. So then unclean according to law, the one being worsted of one. And that it is fitting to depart from these, and according to no manner to be seen having shared, he was clarifying saying: ‘From the fleshes you will not eat, and of their carcasses you will not touch.’ (Matthew 5:19) For neither with living ones, he says, will you be turned-about-with. And if somehow one of such should have died, you will keep your own mind unprofane; not even so much as to say touching of the things having been made by those, clear that of words, and of polluted compositions; for such are leftovers of a human’s life. This at least the unlearned heretics are accustomed to do. For they have wandered admittedly, the ones having become teachers of the unlearning being in them; and leftovers as it were of their own impiety they have deposited-beside for their own disciples; and they, also very gladly both accept and house-in according to mind, and have a hard-to-wash-out defilement, touching as it were carcass fleshes, which are full of the last foul-smell and uncleanness (Leviticus 11:8).
Greek · §19
τος μηρυκισμόν. Καθαρὰ γὰρ τὰ τοιάδε φησὶν ὁ νόμος, κατά γε τὸν ἀρτίως γεγονότα λόγον.
{ΠΑΛΛ.} Συνῆκα ὃ φής.
{ΚΥΡ.} Τὸν μὲν οὖν ἄριστόν τε καὶ ἀρτίως ἔχοντα πρὸς ἀρετὴν, ὑπέδειξεν αἰνιγματωδῶς, ὡς ἔν γε δὴ ζώῳ, τῷ διχηλεῖν πεφυκότι, καὶ ἀνάγοντι μηρυκισμόν. Ὅτι δὲ καλὸν καὶ ὀνησιφόρον ἀποσείεσθαι φιλεῖν τὸν οὐχ ὧδε ἔχοντα γνώμης, καὶ οἱονεὶ χωλεύοντα πρὸς τὸ ἀγαθὸν, καὶ τελειότητος τῆς εἰς ἀρετὴν ἰόντα κατόπιν, παρεγγυᾷ πάλιν, οὔτε τοῖς ἀνάγουσι μηρυκισμὸν, δίχα τοῦ κεκτῆσθαι τὸ διχηλοῦν, οὔτε μὴν τοῖς διχηλεῖν πεφυκόσιν, εἰ μηρυκισμὸν οὐκ ἔχοιεν, τὴν ἀρίστην ψῆφον ἐπενεγκὼν, καταγράφων δὲ μᾶλλον αὐτῶν τὸ ἀκάθαρτον, καὶ τοῖς καταμιαίνειν εἰδόσι τιθεὶς ἐναρίθμια. Πρακτικῆς μὲν οὖν ἐνεργείας καὶ ποιότητος τρόπων, τὴν τοῦ ποδὸς διχηλίαν, τύπον εἶναι διαβεβαιούμεθα, φρονοῦντες ὀρθῶς, καὶ τὰ αἰνιγματωδῶς εἰρημένα μεταχαράττοντες εἰς ἀλήθειαν. Τὸν δέ γε μηρυκισμὸν, λόγου τε κατ' εὐσέβειαν, καὶ δογματικῆς ἐπιστήμης, ὀρθῆς τε καὶ ἐντριβοῦς σημεῖον εἶναι διοριζόμεθα. Ἢ οὐχ ὧδε ἔχει;
{ΠΑΛΛ.} Πάνυ μὲν οὖν;
{ΚΥΡ.} Ἀτελὴς οὖν ἄρα πρὸς ἀρετὴν νοοῖτ' ἂν εἰκότως, καὶ τοῦ χρῆναι θαυμάζεσθαι καθεστήκει μακρὰν, ὁ ἔργοις μὲν ἐπαυχῶν ἀγαθοῖς, ὀρθότητος δὲ τῆς δογματικῆς ἡττώμενος, καὶ λόγους οὐκ ἔχων τῆς ἀληθείας εἰς νοῦν. Ἀληθὲς δὲ ὅτι καὶ τὸ ἔμπαλιν, οὐκ ἀσυμφανές· δογματικὴ γὰρ ὀρθότης, καὶ λόγων τῶν θείων ἡ γλυκεῖα φροντὶς, ἡμᾶς ὀνήσειεν ἂν οὐδὲν, εἴς γε τὸ τελείως ἔχειν εἰς ἀρετῆς ὑπόληψιν, τῆς ἐν ἔργοις φαιδρότητος οὐ παρεζευγμένης. Ὁ γὰρ ἐπ' ἀμφοῖν δεξιὸς, τὴν τοῦ τελείως εὐδοκιμεῖν ἀποίσεται ψῆφον. Καὶ ὁ θατέρου λειπόμενος, ἀδρανὲς ἕξει τὸ ἐν τῷ καλῷ θαυμάζεσθαι. Τοιουτονί τι καὶ ὁ Σωτὴρ ὑποφαίνει, λέγων, ἐλάχιστον μὲν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν ἀποκεκλῆσθαι τὸν διδάσκοντα μὲν, οὐ μὴν ἔτι καὶ πεποιηκότα· μέγαν δὲ αὖ καὶ διαπρεπῆ, τὸν πράξαντα καὶ δεδιδαχότα. Ἀκάθαρτος οὖν κατὰ νόμον, ὁ ἑνὸς ἡττώμενος. Τούτων δὲ ὅτι προσῆκεν ἀποφοιτᾷν, καὶ κατ' οὐδένα τρόπον ὁρᾷσθαι μετεσχηκότας, διεσάφει λέγων· «Ἀπὸ τῶν κρεῶν οὐ φάγεσθε, καὶ τῶν θνησιμαίων αὐτῶν οὐχ ἅψεσθε.» Οὔτε γὰρ ζῶσι, φησὶ, μὴ συναναστραφήσεσθε. Κἂν εἰ τεθναίη τις τῶν τοιῶνδε τυχὸν, ἀβέβηλον τὸν οἰκεῖον τηρήσετε νοῦν· οὐδ' ὅσον εἰπεῖν ἀποθιγγάνοντες τῶν ἐκείνοις πεποιημένων, λογίων δὲ δηλονότι, καὶ μιαρῶν συγγραμμάτων· λείψανα γὰρ τὰ τοιάδε τῆς ἀνθρώπου ζωῆς. Τοῦτό τοι δρᾷν ἔθος τοῖς ἀπαιδεύτοις αἱρετικοῖς. Πεπλάνηνται μὲν γὰρ ὁμολογουμένως, οἱ τῆς ἐνούσης αὐτοῖς ἀμαθίας γεγονότες καθηγηταί· λείψανα δὲ ὥσπερ τῆς ἑαυτῶν δυσσεβείας τοῖς ἰδίοις παρακατέθεντο μαθηταῖς· οἱ δὲ, καὶ λίαν ἀσμένως προσίενταί τε καὶ εἰσοικίζονται κατὰ νοῦν, καὶ δυσαπόνιπτον ἔχουσι μολυσμὸν, θνησιμαίων ὥσπερ κρεῶν ἐπαφώμενοι, ἃ δυσωδίας ἐστὶ τῆς ἐσχάτης καὶ ἀκαθαρσίας ἔμπλεω.
Camel/hare/pig types; works without piety dead; water-creatures begin§20
20Palladius: True.
Cyril: So then he receives unto an example of the not splitting on the one hand the hoof, yet bringing-back the rumination, the camel, an animal both well-strong and over-great, and rough-foot and porcupine, the most small-appearing as a word to say of all the others, through the extremes, as I at least think, having embraced all together, and having released nothing outside of the through the middle. For like as if somehow it should also be said, From the very high and uppermost and until small ones, and of the as much as most lowest, every who at least such is abominable and unclean. For there is not face-taking beside God, according to the having-been-written; but whether someone should be great and haughty, having been lifted unto height with wealth and glory the according to world, he will carry-away the unfamed and unprized vote, being held in the charges of worthlessness; or whether someone should be small, living-with poverty and unglory, he will be condemned toward uncleanness, if he should not boast in the manners unto virtue; nor would someone make a find of the lowliness, the needing to be pitied beside the just Judge, not having the well-fitting in works, clear that the according to piety and virtue. So then a camel on the one hand, and a hare and a porcupine, would be a not unclear type of small and great. And he also brings-beside the swine, as unclean, through at least the splitting on the one hand a hoof, yet not still also having been natural also to chew-up nourishment, that is, to bring-up rumination, showing strengthless and useless the boast in works, without the word the according to piety. For just as the faith without the works is dead, so also the reverse, somehow altogether dead the good-order, and the fair in works, with God-knowledge being absent, and with word the according to piety not having house-dwelt in our souls, and being below, it has nodded-in unto earth, and somehow seems to fear the raising-up above the eye. Some such having suffered we will find not few, who sometimes have a reverend and clean life, yet not having recognized God the by nature and true, as it were somehow only fix the eye of the mind upon the upon the earth. And unclean also such again; ‘For no one is crowned, if he should not contend lawfully,’ (Romans 2:11) according to the having-been-written.
Palladius: So then it defiles us as in a form of a swine, and indeed also of the others, those having been borne-under the slanders from law.
Cyril: Very much so you spoke rightly. And it is not sufficient for the law to bring-beside the images of the unclean, and through at least only also of such somehow, but through as it were all the creation having chosen to benefit us and setting-beside richly the knowledge of the useful and fitting, it also goes-through the kinds of water-ones, and herds of winged ones, in order that busying very well the having grown for each, what on the one hand thereafter would be the pleasing God, and what rejectable and having been hated by him we may have to think-around (James 2:17) (Leviticus 11:4–7) (2 Timothy 2:5)
Greek · §20
{ΠΑΛΛ.} Ἀληθές.
{ΚΥΡ.} Δέχεται τοίνυν εἰς παράδειγμα τοῦ μὴ διχηλοῦντος μὲν τὴν ὁπλὴν, ἀνακομίζοντος δὲ τὸν μηρυκισμὸν, τὴν κάμηλον, ζῶον εὐσθενές τε καὶ ὑπερμέγεθες, δασύποδά τε καὶ χοιρογρύλλιον, τὰ πάντων, ὡς ἔπος εἰπεῖν, τῶν ἄλλων μικροφανέστατα, διὰ τῶν ἄκρων, καθάπερ ἐγᾦμαι, συλλήβδην ἅπαντα περιλαβὼν, καὶ οὐδὲν ἔξω τῶν διὰ μέσου μεθείς. Ὅμοιον γὰρ ὡς εἰ καὶ λέγοιτο τυχὸν, Ἀπὸ τοῦ λίαν ὑψηλοῦ τε καὶ ἀνωτάτω καὶ μέχρι μικρῶν, καὶ τῶν ὅτι μάλιστα κατωτάτω, πᾶς ὅς γε τοιοῦτος βδελυρὸς καὶ ἀκάθαρτος. Οὐ γάρ ἐστι προσωποληψία παρὰ τῷ Θεῷ, κατὰ τὸ γεγραμμένον· ἀλλ' εἴτε τις εἴη μέγας καὶ σοβαρὸς, πλούτῳ τε καὶ δόξῃ τῇ κατὰ κόσμον εἰς ὕψος ἠρμένος, τὴν ἀκλεᾶ καὶ ἀγέραστον ἀποίσεται ψῆφον, τοῖς τῆς φαυλότητος αἰτιάμασιν ἐνεχόμενος· εἴτε τις εἴη μικρὸς, πτωχείᾳ τε καὶ ἀδοξίᾳ συζῶν, καταδικασθήσεται πρὸς ἀκαθαρσίαν, εἰ μὴ τοῖς εἰς ἀρετὴν ἐπαυχοίη τρόποις· οὐδ' ἂν εὕρεμά τις ποιήσαιτο τῆς ταπεινότητος, τὸ ἐλεεῖσθαι δεῖν παρὰ τοῦ δικαίου Κριτοῦ, τὸ εὐπρεπὲς ἐν ἔργοις οὐκ ἔχων, τοῖς κατ' εὐσέβειαν δὲ δηλονότι καὶ ἀρετήν. Οὐκοῦν κάμηλος μὲν, λαγώς τε καὶ χοιρογρύλλιος, μικροῦ τε καὶ μεγάλου τύπος ἂν εἶεν οὐκ ἀσυμφανής. Παραφέρει δὲ καὶ τὸν σῦν, ὡς ἀκάθαρτον, διάτοι τὸ διχηλεῖν μὲν ὁπλὴν, οὐ μὴν ἔτι πεφυκότα καὶ ἀναμασᾶσθαι τροφὴν, τοῦτ' ἔστιν, ἀνάγειν μηρυκισμὸν, ἀδρανές τε καὶ ἄχρηστον τὸ ἐν ἔργοις καύχημα, δίχα τοῦ λόγου τοῦ κατ' εὐσέβειαν ἀποφαίνων. Ὥσπερ γὰρ ἡ πίστις χωρὶς τῶν ἔργων νεκρά ἐστιν, οὕτω καὶ τὸ ἔμπαλιν, νεκρά που πάντως ἡ εὐκοσμία, καὶ τὸ ἐν ἔργοις ἐπιεικὲς, ἀπούσης θεογνωσίας, καὶ λόγου τοῦ κατ' εὐσέβειαν ταῖς ἡμετέραις ψυχαῖς οὐκ ἐνῳκηκότος, κάτω δὲ οὖσα, εἰσνένευκεν εἰς γῆν, καὶ δεδιέναι πως δοκεῖ τὸ ἀνίσχειν ἄνω τὸν ὀφθαλμόν. Τοιουτονί τι παθόντας οὐκ ὀλίγους εὑρήσομεν, οἳ σεμνὸν μὲν ἔχουσιν ἔσθ' ὅτε τὸν βίον καὶ καθαρὸν, Θεὸν δὲ τὸν φύσει καὶ ἀληθινὸν οὐκ ἐπεγνωκότες, μόνοις οἱονεί πως τοῖς ἐπὶ τῆς γῆς τὸν τῆς διανοίας ὀφθαλμὸν ἐνερείδουσιν. Ἀκάθαρτος δὲ καὶ ὁ τοιόσδε πάλιν· «Στεφανοῦται γὰρ οὐδεὶς, ἐὰν μὴ νομίμως ἀθλήσῃ,» κατὰ τὸ γεγραμμένον.
{ΠΑΛΛ.} Καταμιαίνει τοιγαροῦν ἡμᾶς ὡς ἐν εἴδει συὸς, καὶ μέν τοι καὶ τῶν ἄλλων, ταῖς ἐκ νόμου διαβολαῖς ὑπενηνεγμένους.
{ΚΥΡ.} Πάνυ μὲν οὖν ἔφης ὀρθῶς. Καὶ οὐκ ἀπόχρη τῷ νόμῳ τὰς τῶν ἀκαθάρτων παρακομίζειν εἰκόνας, διὰ δέ γε δὴ μόνων καὶ τῶν τοιῶνδε τυχὸν, διὰ πάσης δὲ ὥσπερ τῆς κτίσεως ἡμᾶς ὠφελεῖν ᾑρημένος καὶ τὴν τοῦ χρησίμου καὶ πρέποντος εἴδησιν πλουσίως παρατιθεὶς, καὶ τὰ ἐνύδρων δίεισι γένη, καὶ πτηνῶν ἀγέλας, ἵνα τὸ ἑκάστῳ προσπεφυκὸς πολυπραγμονοῦντες εὖ μάλα, τί μὲν ἂν εἴη λοιπὸν τὸ ἁνδάνον Θεῷ, τί δὲ ἀπόβλητον καὶ ἀπηχθημένον αὐτῷ περινοεῖν ἔχοιμεν, ἐννομωτάτην δὲ οὕτως ἐπιτηδεύοντες ζωὴν, παντὸς τοῦ καταμιαίνειν εἰωθότος εὐσθενεστάτην ποιώμεθα τὴν ἀποδρομήν. Ἔφη τοίνυν ὁ νόμος
Fish with fins/scales vs mud-dwellers; world-sea begins§21
21Cyril: ...thus somehow again: 'And these you will eat from all the in the waters; all as many as there are for them fins and scales in the waters, and in the seas, and in the torrents, these you will eat; and all as many as there are not for them fins, nor scales in the waters, and in the seas, and in the torrents, from all which the waters belch-up and from every living soul in the water, an abomination it is, and abominations they will be for you. From their fleshes you will not eat, and their carcasses you will abominate, and all as many as there are not in them fins nor scales of the in the waters, an abomination this is for you.' (Leviticus 11:9–12)
Palladius: But what ever is at least in these the difference, according to contemplation at least I say the spiritual, you yourself would speak. For I understand not somehow very much.
Cyril: Very much so; for I will speak, as possible, reshaping unto the apparent the as in a manner of examples having been taken-beside by the law; for as many as of the in the waters have been well-formed by the Craftsman of all according to the law of the fishes, as it were always rowing-through with the castings of the fins, they make the movement which they would somehow choose as well-strong and most well-running. And with sun casting from above into the waters the approach of the ray, they swim-up, and all but also dare to leap-up from the waters themselves, refusing to remain always below, and they go-through easily also the nets of those hunting. And those at least not being in scales and fins, or being in hard shells, and having been clothed with the connatural shell, least know the above, and they always sink-in the grass unto the below, and love-to-dwell in the muddy of the places. And they are strengthless and easy-to-catch, and for those having seen them once, takeable without sweat. And a word at least upon those, this, both clear and true; and let us go again as from images and types unto the more apparent.
Palladius: You would speak most excellently, and toward this at least going eagerly.
Cyril: The distraction of this life
Greek · §21
ὡδί πη πάλιν· «Καὶ ταῦτα φάγεσθε ἀπὸ πάντων τῶν ἐν τοῖς ὕδασι· πάντα ὅσα ἐστὶν αὐτοῖς πτερύγια καὶ λεπίδες ἐν τοῖς ὕδασι, καὶ ἐν ταῖς θαλάσσαις, καὶ ἐν τοῖς χειμάῤῥοις, ταῦτα φάγεσθε· καὶ πάντα ὅσα οὐκ ἔστιν αὐτοῖς πτερύγια, οὔτε λεπίδες ἐν τοῖς ὕδασι, καὶ ἐν ταῖς θαλάσσαις, καὶ ἐν τοῖς χειμάῤῥοις, ἀπὸ πάντων ὧν ἐρεύγεται τὰ ὕδατα καὶ ἀπὸ πάσης ψυχῆς ζώσης ἐν τῷ ὕδατι, βδέλυγμά ἐστι, καὶ βδελύγματα ἔσονται ὑμῖν. Ἀπὸ τῶν κρεῶν αὐτῶν οὐκ ἔδεσθε, καὶ τὰ θνησιμαῖα αὐτῶν βδελύξεσθε, καὶ πάντα ὅσα οὐκ ἔστιν ἐν αὐτοῖς πτερύγια οὔτε λεπίδες τῶν ἐν τοῖς ὕδασι, βδέλυγμα τοῦτό ἐστιν ὑμῖν.»
{ΠΑΛΛ.} Ἀλλ' ἥτις ποτέ ἐστιν ἔν γε δὴ τούτοις ἡ διαφορὰ, κατὰ θεωρίαν δὴ λέγω τὴν πνευματικὴν, φράσαις ἂν αὐτός. Συνίημι γὰρ οὔτι που μάλα ἐγώ.
{ΚΥΡ.} Πάνυ μὲν οὖν· ἐρῶ γὰρ, ὡς ἔνι, μεταπλάττων ἐπὶ τὸ ἐμφανὲς τὰ ὡς ἐν τρόπῳ παραδειγμάτων τῷ νόμῳ παρειλημμένα· ὅσα μὲν γὰρ τῶν ἐν τοῖς ὕδασι πρὸς τοῦ πάντων Δημιουργοῦ τῷ τῶν ἰχθύων εὖ μάλα πεπλαστούργηται νόμῳ, ταῖς τῶν πτερυγίων ἐκβολαῖς οἱονείπως ἀεὶ διερέττοντα, τὴν οἵπερ ἂν ἕλοιντο τυχὸν ὡς εὐσθενῆ καὶ εὐδρομωτάτην ποιοῦνται κίνησιν. Καὶ ἡλίου μὲν θερμὴν ἄνωθεν ἐνιέντος τοῖς ὕδασι τῆς ἀκτῖνος τὴν προσβολὴν, ἀνανήχεται, καὶ μονονουχὶ καὶ αὐτῶν τῶν ὑδάτων ἀναθρώσκειν ἀποτολμᾷ, τὸ κάτω μένειν ἀεὶ παραιτούμενα, διεξοίχεται δὲ ῥᾳδίως καὶ τῶν θηρώντων τὰ λῖνα. Τά γε μὴν οὐκ ἐν λεπίσι καὶ πτερυγίοις, ἤγουν ἐν ἐλύτροις ὄντα σκληροῖς, καὶ ὀστράκῳ τῷ συμφυεῖ κατημφιεσμένα, ἥκιστα μὲν οἶδε τὸ ἄνω, εἰσδύεται δὲ τὴν εἰς τὸ κάτω πόαν ἀεὶ, καὶ τοῖς ἰλυώδεσι τῶν τόπων ἐμφιλοχωρεῖ. Ἀδρανῆ τέ ἐστι καὶ εὐάλωτα, καὶ τοῖς ἅπαξ τεθεαμένοις, ἱδρῶτος δίχα ληπτά. Καὶ λόγος μὲν ἐπ' ἐκείνοις, οὑτοσὶ, σαφής τε καὶ ἀληθής· ἴωμεν δ' αὖ ὡς ἐξ εἰκόνων καὶ τύπων ἐπὶ τὰ ἐμφανέστερα.
{ΠΑΛΛ.} Φράσειας ἂν ἄριστα, καὶ πρός γε δὴ τούτῳ προθύμως ἰών.
{ΚΥΡ.} Τὸν τοῦδε τοῦ βίου περισπασμὸν, καὶ τὴν ἐν αὐτῷ τῶν πραγμάτων πικρὰν ἀνάχυσιν καὶ ἀναφυρμὸν κατασημαίνων ἡμῖν ἀστείως ὁ Μελῳδὸς ψάλλει· «Αὕτη ἡ θάλασσα ἡ μεγάλη καὶ εὐρύχωρος. Ἐκεῖ ἑρπετὰ ὧν οὐκ ἔστιν ἀριθμὸς, ζῶα μικρὰ μετὰ μεγάλων.» Ἰχθύσι γὰρ παρεικαστέον εὖ μάλα τοὺς ἐπ' οὐδενὶ μὲν ἔσθ' ὅτε τῶν ἀναγκαίων εἰς ὄνησιν, τῇδέ τε κἀκεῖσε διᾴττοντας, καὶ μόνα συλλέγοντας τὰ ὅσαπερ ἂν ἀποφῆναι σαρκικοὺς καὶ εἰκαίους ἀνατλῆναι παρασκευάζει πόνους.
{ΠΑΛΛ.} Εὖ λέγεις.
{ΚΥΡ.} Ἐπιπλήττει δέ που τοῖς τοιοῖσδέ τισι καὶ ὁ τοῦ Χριστοῦ μαθητὴς, ὡδὶ λέγων· «Ἄγε δὴ νῦν οἱ λέγοντες· Σήμερον καὶ αὔριον πορευσόμεθα εἰς τήνδε τὴν πόλιν, καὶ ποιήσομεν ἐνιαυτὸν ἕνα, καὶ ἐμπορευσόμεθα, καὶ κερδήσομεν.» Καὶ μετ' ὀλίγα· «Ἀντὶ τοῦ λέγειν ὑμᾶς· Ἐὰν ὁ Κύριος θελήσῃ, καὶ
Scales cover shame; fins raise mind; uncovered vice§22
22Cyril: ...let us live, we will do this or that, and now you boast in your arrogances.' So then as fishes we swim-through this broad and spacious sea, that is, the world; for somehow different is each one's life. For some have not altogether bent-away unto the needing to fault, but they know on the one hand, being weak sometimes, and being held by the greedinesses of the flesh, and they do not wish to stand-off from the other charges. 'For many things we all stumble,' (Proverbs 12:16) according to the having-been-written. Yet they shake-off somehow as unbeautiful the wishing nakedly to be shameful. And no one would persuade to practice the faulting manifest and unshadowed. And they care very much for the needing to escape-notice. 'For wise ones will hide their own shames,' (James 3:2) according to the having-been-written. This, I think, is the as in an order of a covering to have the scales. And they swim-up very often also unto the on-high, for they look, not unto the below through all, and they think also the above, and they flee-through easily those who would somehow choose to net unto destruction; this someone will say the as it were to have used fins intelligibly, and to make very hot the movement of the mind.
Palladius: Fitting things you spoke; for somehow the riddle carries-away toward thinking the word to hold thus.
Cyril: And some fault, not having drawn-under, but practicing as it were naked and altogether uncovered the worthlessness; and about them one would say well: 'Whose glory is in their shame.' (Philippians 3:19) For they have always bent toward uncleanness, and rolling-in the lowest muds, they are beasts according to the true, or some other beside this. And such would be altogether and wholly both strengthless and easy-to-catch, being tyrannized by the pleasures unto every whatever of the outlandish. Or is not somehow such the life of the having-been-despaired? For both women the lustful and courtesaning, and the all-shameful and most counterfeit race of the soft-males, and indeed also as many as shine-through in tents, and
Greek · §22
ζήσωμεν, ποιήσομεν τοῦτο ἢ ἐκεῖνο, νῦν δὲ καυχᾶσθε ἐν ταῖς ἀλαζονείαις ὑμῶν.» Οὐκοῦν ἰχθύων διανηχόμεθα δίκην τὴν πλατεῖαν ταύτην καὶ εὐρύχωρον θάλασσαν, τοῦτ' ἔστι, τὸν κόσμον· διάφορος γάρ πως ὁ ἑκάστου βίος. Οἱ μὲν γὰρ οὐκ εἰσάπαν ἀπονενεύκασιν ἐπὶ τὸ χρῆναι πλημμελεῖν, ἀλλ' ἴσασι μὲν, ἀῤῥωστοῦντες ἔσθ' ὅτε, καὶ ταῖς τῆς σαρκὸς ἐνεχόμενοι πλεονεξίαις, καὶ οὐκ ἀφεστάναι τῶν ἄλλων αἰτιαμάτων βούλονται. «Πολλὰ γὰρ πταίομεν ἅπαντες,» κατὰ τὸ γεγραμμένον. Ἀποσείονται δ' οὖν ὅμως ὡς ἀκαλλὲς τὸ γυμνῶς ἐθέλειν ἀσχημονεῖν. Ἀναπείσειε δ' ἂν οὐδεὶς ἐμφανῆ τε καὶ ἀκατάσκιον ἐπιτηδεύειν τὴν πλημμέλειαν. Ἐπιμελοῦνται δὲ σφόδρα τοῦ χρῆναι λαθεῖν. «Σοφοὶ γὰρ κρύψουσι τὰς ἑαυτῶν αἰσχύνας,» κατὰ τὸ γεγραμμένον. Τοῦτο, οἶμαι, ἐστὶ τὸ ὡς ἐν τάξει κατακαλύμματος τὰς λεπίδας ἔχειν. Ἀνανήχονται δὲ πλειστάκις καὶ εἰς τὸ ὑψοῦ, βλέπουσι γὰρ, οὐκ εἰς τὸ κάτω διὰ παντὸς, φρονοῦσι δὲ καὶ τὰ ἄνω, καὶ διαδιδράσκουσιν εὐπετῶς τοὺς οἵπερ ἂν ἕλοιντο σαγηνεύειν εἰς ὄλεθρον· τοῦτό τις ἐρεῖ τὸ οἱονεὶ πτερυγίοις κεχρῆσθαι νοητῶς, καὶ θερμὴν ἄγαν τὴν τῆς διανοίας ποιεῖσθαι κίνησιν.
{ΠΑΛΛ.} Εἰκότα ἔφης· ἀποφέρει γάρ πως τὸ αἴνιγμα πρὸς τὸ τῇδε ἔχειν οἴεσθαι τὸν λόγον.
{ΚΥΡ.} Πλημμελοῦσι δέ τινες, οὐχ ὑπεσταλμένως, γυμνὴν δὲ ὥσπερ καὶ ἀκατακάλυπτον παντελῶς ἐπιτηδεύοντες τὴν φαυλότητα· καὶ περὶ αὐτῶν ἂν λέγοιτο καλῶς· «Ὧν ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν.» Νενεύκασι γὰρ ἀεὶ πρὸς ἀκαθαρσίαν, καὶ τοῖς κατωτάτω βορβόροις ἐγκαλινδούμενοι, κνώδαλα κατὰ τὸ ἀληθὲς, ἤγουν, ἕτερόν τι παρὰ τοῦτό εἰσιν. Εἶεν δ' ἂν οἱ τοιοίδε πάντη τε καὶ πάντως ἀδρανεῖς τε καὶ εὐάλωτοι, ταῖς εἰς πᾶν ὁτιοῦν τῶν ἐκτόπων ἡδοναῖς τυραννούμενοι. Ἢ γὰρ οὐχὶ τοιουτοσί πώς ἐστι τῶν ἀπεγνωσμένων ὁ βίος; Γύναιά τε γὰρ τὰ μαχλῶντα καὶ ἑταιριζόμενα, καὶ τὸ πάναισχρόν τε καὶ κιβδηλότατον τῶν θηλυδρίων γένος, καὶ μὴν καὶ ὅσοι διαπρέπουσιν ἐν σκηναῖς, καὶ οἷς ἀκόρεστος ἡ φιλοσαρκία, καὶ τὸ πλανᾶσθαι φίλον εἰς βέβηλον εἰδωλολατρίαν, ἐπάρατον ἀληθῶς διαζῶσι βίον, καὶ τὸν εἰς αἰσχροτάτους ἥκοντα μολυσμούς. Οὐκοῦν καθαρίζει μὲν ὁ νόμος τοὺς ἠῤῥωστηκότας μὲν τὰ ἀνθρώπινα, μὴ μὴν ἔτι καὶ εἰσάπαν ἐκτετραμμένους, ἀνανηχομένους δὲ ὥσπερ εἰς τὸ ὑψοῦ, καὶ οὐχὶ τοῖς ἐπιγείοις ἐνιζήσαντας μόνοις, πεφρονηκότας δὲ καὶ τὰ ἄνω, καὶ μεμερισμένους ὥσπερ Θεῷ τε καὶ κόσμῳ. Καταμιαίνει δὲ αὐτοὺς ὅλῳ χωροῦντας τρόπῳ, πρὸς τὸ ἀκαταλήκτως ἑλέσθαι καὶ δρᾷν καὶ φρονεῖν τὰ σαρκός τε καὶ κόσμου, καὶ ἐπὶ τούτοις μὲν ἅπασαν ἀποδυσαμένους αἰδῶ, γυμνῶς δὲ καὶ ἀπημφιεσμένως ἀσχημονεῖν εἰωθότας. Ἐξίστησι δὲ χρησίμως τῆς πρὸς αὐτοὺς κοινωνίας, τὴν πρὸς ἐκείνους οὐκ ἀτιμάζων. Οὐ γάρ τοι τοῖς φαύλοις ἰέναι κατὰ ταυτὸν, ἀλλὰ τοῖς
Keep clean company; unclean birds as manner-images§23
23Cyril: ...more safely with the more fair ones. For it has been written: 'The one going-with wise ones will be wise; and the one going-with foolish ones will be known.' (Proverbs 13:20) And Paul also writes: 'If someone being named a brother is greedy, or an idolater, or a reviler, or a drunkard, or a plunderer, with such a one not even to eat-with.' (1 Corinthians 5:11)
Palladius: You spoke well; for at least the matter is not unbeneficial unto help.
Cyril: So then about swimming ones and the in the waters these things the law toward us riddlingly. And as it were widening for us the setting-beside of the examples, he brings-on upon the herds of winged ones saying: 'And these you will abominate from the birds, and it will not be eaten; an abomination it is; the eagle and the griffin, and the sea-eagle, and the vulture, and the kite, and the like to it, and sparrow, and owl, and gull, and the like to it, and every raven and the like to it, and hawk and the like to it, and night-raven, and diver, and ibis, and purple-gallinule, and pelican, and swan, and heron, and plover and the like to it, and hoopoe, and bat, and all the creeping of the winged ones which walk upon four, abominations they are for you. But these you will eat from the creeping of the winged ones which walk upon four, which have legs higher than their feet to leap in them upon the earth: the locust and the like, the bald-locust and the like, the serpent-fighter and the like, and the grasshopper and the like. Every creeping from the winged ones for which there are four feet, abominations they are for you, and in these you will be defiled. Everyone touching their carcasses will be unclean until evening.' (Leviticus 11:13–24) So then is the mind of the having-been-said clear for you?
Palladius: Least at least.
Cyril: Or do you not perceive thereafter that in equal to the others, images of customs and differences of manners would be the natural own things of each of the having-been-named?
Palladius: How did you speak?
Cyril: Do you wish we speak part by part, having distinguished each finely?
Palladius: Very much
Greek · §23
ἐπιεικεστέροις ἀσφαλές. Γέγραπται γὰρ «Ὁ συμπορευόμενος σοφοῖς, σοφὸς ἔσται· ὁ δὲ συμπορευόμενος ἄφροσι, γνωσθήσεται.» Γράφει δὲ καὶ ὁ Παῦλος· «Ἐάν τις ἀδελφὸς ὀνομαζόμενος πλεονέκτης, ἢ εἰδωλολάτρης, ἢ λοίδορος, ἢ μέθυσος, ἢ ἅρπαξ, τῷ τοιούτῳ μηδὲ συνεσθίειν.»
{ΠΑΛΛ.} Εὖ ἔφης· τὸ γάρ τοι χρῆμά ἐστιν οὐκ ἀσυντελὲς εἰς ὄνησιν.
{ΚΥΡ.} Νηκτῶν μὲν δὴ πέρι καὶ τῶν ἐν τοῖς ὕδασι ταυτὶ πρὸς ἡμᾶς αἰνιγματωδῶς ὁ νόμος. Κατευρύνων δὲ ὥσπερ τῶν παραδειγμάτων ἡμῖν τὴν παράθεσιν, ἐπὶ τὰς πτηνῶν ἀγέλας ἐπιφέρει λέγων· «Καὶ ταῦτα βδελύξεσθε ἀπὸ τῶν πετεινῶν, καὶ οὐ βρωθήσεται· βδέλυγμά ἐστι· τὸν ἀετὸν καὶ τὸν γρύπα, καὶ τὸν ἁλιαίετον, καὶ τὸν γύπα, καὶ τὸν ἰκτῖνον, καὶ τὰ ὅμοια αὐτῷ, καὶ στρουθὸν, καὶ γλαῦκα, καὶ λάρον, καὶ τὰ ὅμοια αὐτῷ, καὶ πάντα κόρακα καὶ τὰ ὅμοια αὐτῷ, καὶ ἱέρακα καὶ τὰ ὅμοια αὐτῷ, καὶ νυκτικόρακα, καὶ καταράκτην, καὶ ἴβιν, καὶ πορφυρίωνα, καὶ πελεκᾶνα, καὶ κύκνον, καὶ ἐρωδιὸν, καὶ χαράδριον καὶ τὰ ὅμοια αὐτῷ, καὶ ἔποπα, καὶ νυκτερίδα, καὶ πάντα τὰ ἑρπετὰ τῶν πετεινῶν, ἃ πορεύεται ἐπὶ τέσσαρα, βδελύγματά ἐστιν ὑμῖν. Ἀλλὰ ταῦτα φάγεσθε ἀπὸ τῶν ἑρπετῶν τῶν πετεινῶν, ἃ πορεύεται ἐπὶ τέσσαρα, ἃ ἔχει σκέλη ἀνώτερον τῶν ποδῶν αὐτῶν, πηδᾷν ἐν αὐτοῖς ἐπὶ τῆς γῆς, καὶ ταῦτα φάγεσθε ἀπ' αὐτῶν, τὸν βροῦχον καὶ τὰ ὅμοια αὐτῷ, καὶ τὸν ἀττάκην καὶ τὰ ὅμοια αὐτῷ, καὶ ὀφιομάχην καὶ τὰ ὅμοια αὐτῷ, καὶ τὴν ἀκρίδα καὶ τὰ ὅμοια αὐτῇ. Πᾶν ἑρπετὸν ἀπὸ τῶν πετεινῶν, οἷς εἰσι τέσσαρες πόδες, βδελύγματά ἐστιν ὑμῖν, καὶ ἐν τούτοις μιανθήσεσθε. Πᾶς ὁ ἁπτόμενος τῶν θνησιμαίων αὐτῶν, ἀκάθαρτος ἔσται ἕως ἑσπέρας.» Ἆρά σοι σαφὴς τῶν εἰρημένων ὁ νοῦς;
{ΠΑΛΛ.} Ἥκιστά γε.
{ΚΥΡ.} Ἢ οὐκ αἰσθάνῃ λοιπὸν, ὡς ἐν ἴσῳ τοῖς ἄλλοις ἠθῶν εἶεν ἂν εἰκόνες καὶ τρόπων διαφοραὶ, τὰ ἑκάστου τῶν ὠνομασμένων ἴδια φυσικῶς;
{ΠΑΛΛ.} Πῶς ἔφης;
{ΚΥΡ.} Βούλει λέγωμεν ἀνὰ μέρος, ἕκαστα λεπτῶς διακρίναντες;
{ΠΑΛΛ.} Πάνυ μὲν οὖν.
{ΚΥΡ.} Ἀποφάσκει τοίνυν ὁ νόμος τὸν ἀετὸν καὶ τὸν γρύπα, καὶ τὸν ἁλιαίετον, καὶ μέντοι τὸν γύπα· διίπταται γὰρ τὰ τοιάδε ὑψοῦ, καὶ τοῖς ἀνωτάτω λίαν ἐναβρύνεσθαι φιλεῖ, καὶ μισεῖ τὰ κάτω· «Νεοσσοὶ γὰρ,» φησὶ, «γυπὸς τὰ ὑψηλὰ πέτονται.» Τοιουτοσί πως δὲ ὁ ἀλαζὼν καὶ ἐξωφρυωμένος ἄγαν, καὶ ἐπηρμένον ἐν ἑαυτῷ τὸν νοῦν ἔχων, καὶ τοῦ μὲν ἐπιεικοῦς καὶ μετρίου φρονήματος ὑπερορᾷν εἰθισμένος, ἥκιστά γε ἀγαπῶν τοῖς ταπεινοῖς συναπάγεσθαι. Συγκαταψέγει δὲ τούτοις τὸν ἰκτῖνα, καὶ τὰ ὅμοια αὐτῷ, καὶ κόρακα καὶ τὰ ὅμοια αὐτῷ, δι' ὧν εὖ μάλα σημαίνεται, τό γε ἁρπάζειν εἰδὸς, καὶ δεινὸν εἰς κακουργίαν ἀνθρώπων γένος· καὶ τοῦ μὲν πρώτου τύπος ὁ ἰκτῖνος, θατέρου γε μὴν, ὁ μελάντατος καὶ βαθύς. Σκοτεινοὶ δέ πως καὶ οὐχ ἅπασιν ἐναργεῖς, οἱ δρι
Proud/greedy/night birds type violent and dark workers§24
24Cyril: ...we unto wickedness, and having in themselves the wickedness of customs unclear for the many. And there has always grown-beside for those sick with cursed arrogance the wishing to greed those they can, and to besiege with many-mannered findings of evil-working, and thus to snatch-away, and this greedily. In this way he joins saying straight: 'And sparrow and gull.' (John 3:20) For most greedy I think these, always collecting what falls in. Then: 'And hawk and the like, and night-raven, and diver, and ibis, and purple-gallinule, and pelican, and swan.' (1 Corinthians 10:24) These write-down upon themselves those plotting harshly against others and springing-upon unrestrainedly whom they can, so as not to refuse even danger upon life. For the hawk leaps-down upon every weaker winged one; diver, ibis, purple-gallinule, pelican rage-upon fishes and make food their destruction. Such are all, as far as manners and wildness, who reckon as nothing destroying some for what is pleasant to themselves; who having thrust-aside mutual-love and struck-against love's ordinances would hear: 'Do not seek the of yourselves, but also the of others; for love does not work evil for the neighbor.' (Romans 13:10) And needing to refuse he said again owl, heron, plover and the like, hoopoe and bat. These are night-loving, rejoicing in the dark, practicing flight as sweetest in it, hating sun's light and not bearing to act in it; and such clearly are workers of the worthless. For true is what Christ said, that 'Everyone doing worthless things' (Leviticus 11:13–19)
Greek · §24
μεῖς εἰς πονηρίαν, καὶ ἀσυμφανῆ τοῖς πολλοῖς ἔν γε δὴ σφίσιν αὐτοῖς τὴν τῶν ἠθῶν ἔχοντες μοχθηρίαν. Παραπέφυκε δὲ ἀεὶ τοῖς τὴν ἐπάρατον ἀλαζονείαν ἠῤῥωστηκόσι, τὸ πλεονεκτεῖν ἐθέλειν οὓς ἂν δύναιντο τυχὸν, καὶ πολυτρόποις κακουργίας ἐκπολιορκεῖν εὑρήμασιν, καθαρπάζειν δὲ οὕτω, καὶ τοῦτο ἀπλήστως. Ταύτῃτοι συνάπτει λέγων εὐθύ· «Καὶ στρουθὸν καὶ λάρον.» Ἀπληστότατα γὰρ οἶμαι ταυτὶ, καὶ τὸ παρεμπίπτον ἀεὶ συλλέγοντα. Εἶτά φησιν, ὅτι «Καὶ ἱέρακα καὶ τὰ ὅμοια αὐτῷ, καὶ νυκτικόρακα, καὶ καταῤῥάκτην, καὶ ἴβιν, καὶ πορφυρίωνα, καὶ πελεκᾶνα, καὶ κύκνον.» Καταγράψειαν δ' ἂν ἐφ' ἑαυτοῖς καὶ τόδε τοὺς ὠμῶς καὶ ἀγρίως ἐπιβουλεύοντας ἑτέροις, καὶ ἀσχέτως ἐπιφυομένους, οἷς ἂν δύναιντο τυχὸν, ὡς καὶ αὐτὸν ἐπιφέρειν οὐ παραιτεῖσθαί τισι τὸν ἐπὶ ζωῇ κίνδυνόν τε καὶ φόβον. Ὁ μὲν γὰρ ἱέραξ καταθρῶσκε· δεινῶς παντὸς ἀσθενεστέρου πτηνοῦ, καὶ κατὰ στρουθίων ἴεται, καὶ διόλλυσι λαβὼν, καταῤῥάκτης γε μὴν, καὶ ἴβις, καὶ πορφυρίων, προσθείην δ' ἂν ὅτι καὶ πελεκᾶνος, ἐπιμαίνονται τοῖς ἰχθύσι, καὶ τροφὴν ποιοῦνται τὸν ἐκείνων ὄλεθρον. Τοιοῦτοι δὲ πάντες, ὅσον ἧκεν εἰς τρόπους καὶ ἠθῶν ἀγριότητα, οἱ παρ' οὐδὲν ἡγούμενοι τὸ διολλύναι τινὰς, διά γε τὸ σφίσιν αὐτοῖς ἡδύ· οἳ τὸν τῆς φιλαλληλίας παρωσάμενοι νόμον, καὶ τοῖς τῆς ἀγάπης προσκεκρουκότες θεσμοῖς, καὶ τοῦτο εἰσάπαν ἀκούσειαν ἂν εἰκότως καὶ πρός γε ἡμῶν αὐτῶν· «Μὴ τὰ ἑαυτῶν ζητεῖτε, ἀλλὰ καὶ τὰ ἑτέρων· ἡ γὰρ ἀγάπη, φησὶ, τῷ πλησίον κακὸν οὐκ ἐργάζεται.» Παραιτεῖσθαι δὲ δεῖν ἔφη πάλιν γλαῦκα, καὶ ἐρωδιὸν, καὶ χαραδριὸν, καὶ τὰ ὅμοια αὐτῶν, ἔποπα καὶ νυκτερίδα. Νυκτὸς δὲ οἶμαι φίλα ταυτὶ, καὶ χαίροντα μὲν τῷ σκότει, καὶ πτῆσιν ὡς ἡδυτάτην ἐν αὐτῷ ποιεῖσθαι μεμελετηκότα, κατεχθραίνοντα δὲ τὸ ἡλίου φῶς, καὶ τὸ ἐν αὐτῷ τι δρᾷν μὴ ἀνεχόμενα· εἶεν δ' ἂν οἱ τοιοίδε σαφῶς, οἱ τῶν φαύλων ἐργάται. Καὶ γάρ ἐστιν ἀληθὲς ὅπερ ἔφη Χριστὸς, ὅτι «Πᾶς ὁ φαῦλα πράσσων μισεῖ τὸ φῶς, καὶ οὐκ ἔρχεται εἰς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ· ὁ δὲ ποιῶν τὴν ἀλήθειαν, ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ τὰ ἔργα αὐτοῦ, ὅτι ἐν Θεῷ ἐστιν εἰργασμένα.» Ἀκάθαρτα δὲ καὶ τὰ ἑρπετὰ τῶν πετεινῶν, «ἃ πορεύεται,» φησὶν, «ἐπὶ τεσσάρων,» οἷον φέρε εἰπεῖν τὰ μυιῶν, καὶ εἴ τι τούτοις ἀγχοῦ. Μυρία δὲ ὅσα ταυτὶ μικρὰ καὶ ἀπόπτυστα, καὶ τὴν εἰς τὸ ὑψοῦ πτῆσιν οὐκ ἔχοντα. Τίς οὖν ἄρα ἐστὶ λόγος τοῦ καὶ ἐπ' αὐτὰ τὸν νόμον ἐλθεῖν, περιαθρεῖν ἀναγκαῖον. Ὥσπερ γὰρ ὅτε τῶν κτηνῶν ἐποιεῖτο μνήμην, τὴν κάμηλον ὀνομάσας, προσετίθει τὸν λαγωὸν, ἐν ἴσῳ που πάντως ἀκαθάρτους ἀποφαίνων τοὺς ἐπὶ φαυλότητι διαβεβλημένους, κἂν εἰ μέγας τις εἴη καὶ μικρὸς (προσωποληψία γὰρ οὐκ ἔστι παρὰ τῷ Θεῷ, κατὰ τὸ γεγραμμένον)· οὕτω κἀνθάδε διαμέμνηται μὲν ἀετοῦ, καὶ τῶν πτηνῶν ὀνομάσας τὸν βασιλεύτατον, κάτεισι δὲ πάλιν καὶ ἐπ' αὐτὸ τὸ βραχὺ τῶν πτεροφορεῖν εἰωθότων, ἐν ἴσῳ τιθεὶς μικρόν τε καὶ μέγαν, εἰ τῶν ἐκτόπων εἴη δημιουργὸς, καὶ τὸ διαβεβλῆσθαι δεῖν, ἀνεξίτητον ἔχοι. Ὑπεξάγει γε μὴν τοῦ τοιούτου γέ
Leaping insects; evening wash types baptism at age-end§25
25Cyril: ...ones, locust and caterpillar and the resembling these, through at least the well-strong, as to be able to leap-up, and least to love-to-dwell in the below, and to be lifted often unto the on-high, and to leap-through easily. And somehow such is the one having the worldly life, yet not altogether without-share of fairness and of love unto God; for such a one has not been bound altogether to the earthly things, yet has somehow practiced also to think the above, and is well-reputed sometimes, leaping-through toward the above and flying-over the earthly. And the one touching the unclean and having been defiled must wash-out the garment; and toward evening, he says, he will be clean, signaling very well the mystery of Christ, through whom we have been cleansed, enriching the release through the holy baptism, according to the season of his sojourn, having become as it were toward evening, that is, with the present age already creeping-through unto an end. Or do we not say the Word of God has become human in last seasons?
Palladius: Very much so.
Cyril: And profane also the law says otherwise will be the one somehow touching either of a wild beast or of another unclean animal; and he said thus: 'And every one who walks upon hands in all the beasts which walk upon four, unclean they are for you. Everyone touching their carcasses will be unclean until evening; and the one lifting of their carcasses will wash his garments and be unclean until evening. Unclean these are for you. And these unclean for you from the creeping ones upon the earth: the weasel, and the mouse, and the land-crocodile, shrew-mouse, and chameleon, and gecko, and lizard, and mole. These unclean for you from all the creeping ones upon the earth. Everyone touching them having died will be unclean until evening. And every upon which if there should fall from them having died, unclean it will be, from every wooden vessel or garment' (Leviticus 11:21–32) (1 Corinthians 10:11)
Greek · §25
νους, ἀκρίδα καὶ βροῦχον, καὶ τὰ τούτοις ἐμφερῆ, διάτοι τὸ εὐσθενὲς, ὡς ἀναθρώσκειν δύνασθαι, καὶ ἥκιστα μὲν ἐμφιλοχωρεῖν τοῖς κάτω, αἴρεσθαι δὲ πολλάκις εἰς τὸ ὑψοῦ, καὶ διαπηδᾷν εὐκόλως. Τοιουτοσὶ δέ πως, ὁ βίον μὲν ἔχων τὸν κοσμικὸν, ἐπιεικείας γε μὴν τῆς ἄλλης καὶ ἀγάπης τῆς εἰς Θεὸν οὐκ εἰσάπαν ἠμοιρηκώς· ὁ γὰρ τοιοῦτος, οὐ τοῖς ἐπιγείοις παντελῶς ἐνδέδεται, καὶ ἐνιζάνει τοῖς κάτω, μεμελέτηκε δέ πως καὶ τὰ ἄνω φρονεῖν, καὶ εὐδοκιμεῖν ἔσθ' ὅτε, πρὸς τὰ ἄνω διαπηδῶν καὶ τῶν ἐπιγείων ὑπεριπτάμενος. Τὸν δὲ τῶν ἀκαθάρτων ἀποθιγγάνοντα καὶ μεμολυσμένον, ἀποπλύνεσθαι μὲν δεῖ τὸ ἱμάτιον· πρὸς ἑσπέραν δὲ, καθαρὸν ἔσεσθαί φησι, τὸ Χριστοῦ μυστήριον εὖ μάλα παραδηλῶν, δι' οὗ κεκαθάρμεθα, τὴν διὰ τοῦ ἁγίου βαπτίσματος πλουτοῦντες ἄφεσιν, κατὰ τὸν καιρὸν δηλονότι τῆς ἐπιδημίας αὐτοῦ, πρὸς ἑσπέραν οἱονεὶ γεγονότα, τοῦτ' ἔστιν, εἰς τέλος ἤδη διέρποντος τοῦ παρόντος αἰῶνος. Ἢ οὐκ ἐν ἐσχάτοις καιροῖς ἐνανθρωπῆσαί φαμεν τὸν τοῦ Θεοῦ Λόγον;
{ΠΑΛΛ.} Πάνυ μὲν οὖν.
{ΚΥΡ.} Βέβηλον δὲ καὶ ὁ νόμος ἑτέρως ἔσεσθαί φησι, τὸν ἐπιθιγγάνοντά πως ἢ θηρὸς ἀγρίου τυχὸν, ἤγουν ἑτέρου τοῦ τῶν ἀκαθάρτων ζώων· ἔφη δὲ οὕτως· «Καὶ πᾶς ὃς πορεύεται ἐπὶ χειρῶν ἐν πᾶσι τοῖς θηρίοις, ἃ πορεύεται ἐπὶ τέσσαρα, ἀκάθαρτά ἐστιν ὑμῖν. Πᾶς ὁ ἁπτόμενος τῶν θνησιμαίων αὐτῶν, ἀκάθαρτος ἔσται ἕως ἑσπέρας, καὶ ὁ αἴρων τῶν θνησιμαίων αὐτῶν, πλυνεῖ τὰ ἱμάτια αὐτοῦ καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. Ἀκάθαρτα ταῦτά ἐστιν ὑμῖν. Καὶ ταῦτα ὑμῖν ἀκάθαρτα ἀπὸ τῶν ἑρπετῶν τῶν ἐπὶ τῆς γῆς, ἡ γαλὴ, καὶ ὁ μῦς, καὶ ὁ κροκόδειλος, ὁ χερσαῖος, μυγάλη, καὶ χαμαιλέων, καὶ καλαβώτης, καὶ σαῦρα, καὶ ἀσπάλαξ. Ταῦτα ἀκάθαρτα ὑμῖν ἀπὸ πάντων τῶν ἑρπετῶν τῶν ἐπὶ τῆς γῆς. Πᾶς ὁ ἁπτόμενος αὐτῶν τεθνηκότων, ἀκάθαρτος ἔσται ἕως ἑσπέρας. Καὶ πᾶν ἐφ' ὃ ἂν ἐπιπέσῃ ἀπ' αὐτῶν ἐπ' αὐτὸ τεθνηκότων αὐτῶν, ἀκάθαρτον ἔσται ἀπὸ παντὸς σκεύους ξυλίνου ἢ ἱματίου ἢ δέρματος ἢ σάκκου. Πᾶν σκεῦος ὃ ἂν ποιηθῇ ἔργον ἐν αὐτῷ, εἰς ὕδωρ βαφήσεται, καὶ ἀκάθαρτον ἔσται ἕως ἑσπέρας, καὶ καθαρὸν ἔσται.» Προσετίθει δὲ τούτοις, ὡς ἔσται μεμολυσμένον πᾶν σκεῦος, ἐφ' ᾧ ἂν πέσῃ τῶν θνησιμαίων αὐτῶν. Καὶ ἄγγος ὀστράκινον, καὶ δερμάτινον, καὶ ἱμάτιον, ἔδεσμά τε καὶ ποτὸν, πλὴν πηγῆς ὑδάτων, καὶ λάκκου, φησὶ, καὶ συναγωγῆς ὑδάτων καὶ σπερμάτων. Ἔοικε δὲ ὁ νόμος διὰ μὲν τῶν ἀγρίων θηρίων, τοὺς τῶν λῃστῶν ὠμοτάτους παραδηλοῦν, οἷς λελόγισται παρ' οὐδὲν, καὶ αὐτὸ τῶν πάντων ἐπέκεινα τῶν κακῶν, ἡ ἀνδροκτονία, μόνον δὲ οὐχὶ προστυγχάνοντα καταδαρδάπτουσι διολλύντες ἀνηλεῶς, καὶ φειδοῦς ἁπάσης ἐξῃρημένης. Διὰ δέ γε μυὸς καὶ γαλῆς, καὶ τῶν ἀγχοῦ τε καὶ ἐοικότων, κροκοδείλου τέ φημι τοῦ χερσαίου, σαύρας τε καὶ ἀσκαλαβώτου, τὰ ψοφοδεῆ καὶ ἄνανδρα, καὶ ἐν νυκτὶ περιθέοντα τῶν κλεπτῶν γένη, ἃ λεληθότως μὲν τοὺς νυστάζοντας κατασίνεσθαι φιλεῖ, ἐκδέδιε δὲ τὸ ἀλῶναι δεινῶς, καὶ
Weasel/mouse thieves; vessels type humans; shared stain§26
26Cyril: ...refuses the watch of those being wronged. Or is it not some most thieving matter, both weasel and mouse, and easy unto cowardice, and they sink-down the recesses in earth if someone should knock, and most sweetly would they feed in night and not in day, and a land crocodile and the kin?
Palladius: True.
Cyril: So then unclean every which is robber-like, even if someone should be through a beast-fitting manner and should have blood-loving hands; and even if he should steal small things, just as mouse and weasel, and of mole and gecko's justice leaps-up walls and roofs; and even if someone should touch of those having been thus defiled, he will share the charges. For sharing toward such ones altogether and wholly shows-out unclean. And of humans would be unto a type the having-been-defiled of the vessels. For in a form of a vessel is the human. And it releases at least from the needing to be defiled-down, (Leviticus 11:29–32)
Greek · §26
τὴν τῶν ἀδικουμένων παραιτεῖται γρήγορσιν. Ἢ γὰρ οὐχὶ κλεπτίστατόν τι χρῆμα, γαλῆ τε καὶ μῦς, καὶ πρὸς δειλίαν εὔκολα, καταδύεται δὲ τοὺς ἐν γῇ μυχοὺς, εἰ διακτυπήσειέ τις, ἥδιστα δ' ἂν ἐν νυκτὶ καὶ οὐκ ἐν ἡμέρᾳ νέμοιντο, κροκόδειλός τε χερσαῖος καὶ τὰ συγγενῆ;
{ΠΑΛΛ.} Ἀληθές.
{ΚΥΡ.} Ἀκάθαρτον μὲν οὖν πᾶν, ὅπερ ἐστὶ λῃστρικὸν, κἂν εἰ διὰ τρόπου τις εἴη θηριοπρεποὺς, καὶ φιλαιμάτους ἔχοι τὰς χεῖρας· κἂν εἰ μικρὰ παρακλέπτοι, καθὰ μῦς καὶ γαλῆ, καὶ ἀσπάλακός τε καὶ ἀσκαλαβώτου δίκην, τοίχους ἀναθρώσκει καὶ στέγας, κἂν εἴ τις ἐπιθιγγάνοι τῶν ὧδε μεμολυσμένων, μεθέξει τῶν ἐγκλημάτων. Κοινωνία γὰρ ἡ πρὸς τοιούσδε τινὰς, πάντη τε καὶ πάντως ἀκαθάρτους ἀποφαίνει. Ἀνθρώπων δ' ἂν εἶεν εἰς τύπον, τὰ μεμολυσμένα τῶν σκευῶν. Ἐν εἴδει γὰρ σκεύους ὁ ἄνθρωπος. Ἀπαλλάττει γε μὴν τοῦ καταμολύνεσθαι δεῖν, πηγὴν ὕδατος, λάκκον τε καὶ συναγωγὴν ὕδατος· κἂν εἰ πέσοι τυχὸν ἐν αὐτοῖς τι τῶν κατὰ νόμον μεμολυσμένων, οὐκ ἐφιεὶς, οἶμαί που, τοὺς ὑπὸ νόμον, δυσαχθὲς καὶ δυσδιακόμιστον παντελῶς ἡγεῖσθαι τὸ χρῆμα, καὶ τὴν τοῦ νόμου τήρησιν ἀνεπιτήδευτον ἔχειν, τὸ ἔν γε τουτοισὶ βλάβος, εἰς αὐτὰ παθόντας τὰ καιριώτατα. Ὡς καὶ πόλεων ἔσθ' ὅτε, καὶ οἴκων ἀποφοιτᾷν, μεμολυσμένων αὐτοῖς τῶν ὑδάτων, καὶ τῆς ἀναγκαίας τε καὶ ἀπαραιτήτου παραιρουμένης χρείας. Παρῆκε δὴ οὖν ὁ νόμος τῆς ἱστορίας τὸ ἀκριβὲς, διὰ δέ γε τὸ τοῖς ὑπὸ νόμον ἀναγκαῖον καὶ χρήσιμον.
{ΠΑΛΛ.} Πιθανὸς ὁ λόγος.
{ΚΥΡ.} Ἐν ἴσῳ γε μὴν τοῖς ἄλλοις ἀκάθαρτον εἶναί φησι καὶ τῶν καθαρῶν ζώων τὸ θνησιμαῖον· προσεπήγαγε δὲ, ὅτι καταμιανεῖ καὶ αὐτὸ τὸν ἁπτόμενον· γράφει δὲ οὕτως· «Ἐὰν δὲ ἀποθάνῃ τῶν κτηνῶν, ὅ ἐστιν ὑμῖν τοῦ φαγεῖν, ὁ ἁπτόμενος τῶν θνησιμαίων αὐτῶν, ἀκάθαρτος ἔσται ἕως ἑσπέρας, καὶ ὁ ἐσθίων ἀπὸ τῶν θνησιμαίων αὐτῶν, πλυνεῖ τὰ ἱμάτια αὐτοῦ, καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας, καὶ λούσεται ὕδατι, καὶ καθαρὸς ἔσται. Καὶ ὁ αἴρων ἀπὸ τῶν θνησιμαίων αὐτῶν, πλυνεῖ τὰ ἱμάτια αὐτοῦ, καὶ λούσεται ὕδατι, καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας.» Ὅπερ ἐστὶν ἐναργῶς, καθάπερ ἐγᾦμαι, τὸ, «Εἴ τις ἀδελφὸς ὀνομαζόμενος ἢ πόρνος, ἢ πλεονέκτης, ἢ εἰδωλολάτρης, ἢ μέθυσος, ἢ λοίδορος, ἢ ἅρπαξ, τῷ τοιούτῳ μηδὲ συνεσθίειν.» Εἰ γὰρ δή τις ὅλως τῶν ἐν ὑπολήψει σεμνότητος, καὶ τῶν ἤδη κεκαθαρμένων, καὶ εἰς κοινωνίαν τὴν πνευματικὴν διὰ πίστεως εἰσδεδεγμένων, τὴν ἐκ τῆς ἁμαρτίας ὑπομένει νέκρωσιν, «βδελυρὸς ἔστω,» φησὶ, «καὶ ἀπηχθημένος·» νεκροῖς γὰρ ἔργοις μεμολυσμένος, καταμιαίνει που πάντως τὸν αὐτῷ κολλώμενον. Ἀλλ' εἰ καὶ πάθοι τις τὸν μολυσμὸν, καθαρὸς ἔστω δι' ὕδατος πρὸς ἑσπέραν. Καὶ τί δὴ τοῦτό ἐστι, προκαταμεμήνυκεν ἡμῖν ἐναργῶς ὁ λόγος. Ἄθρει δὲ ὅτι καὶ τὸν ἐσθίοντα τῶν θνησι
Clay vessels broken; wood washed; spring clean; wet seed unclean§27
27Palladius: How?
Cyril: For if into a clay vessel something of the unclean should fall, it will be broken; and if into wooden or garment or skin, it will be washed in water and unclean until evening. And a spring and a cistern of a gathering of water will be clean; and the one touching their carcass unclean until evening. And if of their carcasses should fall upon every seed being sown, clean it is; and if water should be put upon seed, and of their carcasses should fall upon it, unclean it is for you.
Palladius: And what the word of these?
Cyril: Clay vessels easily broken signal those easily corrupted unto uncleanness and not enduring washing; wooden and skins those able to be washed and restored. Spring and cistern of living gathering stay clean—type of baptismal and ecclesial waters not defiled by contact-accident. Dry seed stays clean if carcass falls; wetted seed becomes unclean—type of the mind already soaked in passion receiving pollution (Leviticus 11:33–38).
Greek · §27
μαίων αὐτῶν, καὶ εἰ ἐπαφῷτό τις μόνον, ἀκάθαρτον ἔσεσθαί φησιν, οὔτε, τὸν μετασχόντα τῆς ἐκείνων νεκρότητος, μώμου καὶ γραφῆς ἀπαλλάττων, οὔτε μὴν ἀναίτιον εἶναι λέγων, καὶ εἰ ἀγχοῦ τις ἴοι καὶ πλησιαζόμενος. Χρῆναι γὰρ οἶμαι νηφαλέως ἀποφοιτᾷν, οὐχὶ δήπου μόνης τῆς πρὸς φαύλους ταυτοεργίας, ἀλλὰ καὶ αὐτοῦ τοῦ συνιέναι μόνον. «Ὁ γὰρ ἁπτόμενος πίσσης, μολυνθήσεται,» φησί. Καὶ ἀληθὴς ὁ λόγος· ὅτι δὲ εἰς ἠθῶν ποιότητα τὰ ἐκ τῶν παραδειγμάτων χρήσιμα τῷ νόμῳ παρείληπται, ἀναμάθοι τις ἂν ἐκ τῶν ἐπενηνεγμένων. Ἔφη γὰρ πάλιν· «Καὶ οὐ μὴ βδελύξεσθε τὰς ψυχὰς ὑμῶν ἐν πᾶσι τοῖς ἑρπετοῖς τοῖς ἕρπουσιν ἐπὶ τῆς γῆς, καὶ οὐ μιανθήσεσθε ἐν τούτοις, καὶ οὐκ ἀκάθαρτοι ἔσεσθε ἐν αὐτοῖς, ὅτι ἐγώ εἰμι Κύριος ὁ Θεὸς ὑμῶν.» Ὁποῖον γὰρ ἂν ἐποίησε μολυσμὸν τῇ τοῦ ἀνθρώπου ψυχῇ, τὸ ἐκτεθνάναι ζῶον, καὶ τοῦ τεθνεῶτος ἀποθίγειν; Τί γὰρ ἂν ἠδίκησε βρῶσις, ἡ εἰς κοιλίαν χωροῦσα καὶ ἐκπεμπομένη πρὸς ἀφεδρῶνα, κατὰ τὴν τοῦ Σωτῆρος φωνήν;
{ΠΑΛΛ.} Οὐδὲν, ὡς ἐγῷμαι· νοεῖς γὰρ ὀρθῶς.
{ΚΥΡ.} Χρῆναι δὴ οὖν ἔγωγέ φημι, κατὰ τοὺς τῶν πλωτήρων εὐτεχνεστάτους, πάντα σείοντας κάλων, ἔξω φέρεσθαι μολυσμῶν, ἠρεμαῖαν δὲ ὥσπερ ἀκτὴν καὶ ἀκύμονα πρὸς τὴν Θεῷ φιλαιτάτην εἰσελαύνειν ζωήν. Προσιτὸς γὰρ ἡμῖν οὐχ ἑτέρως ἢ οὕτως ἂν γένοιτο καὶ μόνως, ἀληθὲς δὲ ὅτι τὸ χρῆμά ἐστιν, ἀταλαίπωρον ἰδεῖν. Γέγραπται γὰρ πάλιν ἐν τῇ Ἐξόδῳ· «Καὶ Μωσῆς ἦν ποιμαίνων τὰ πρόβατα Ἰοθὸρ τοῦ γαμβροῦ αὐτοῦ τοῦ ἱερέως Μαδιὰμ, καὶ ἤγαγε τὰ πρόβατα ὑπὸ τὴν ἔρημον· καὶ ἦλθεν εἰς τὸ ὅρος Χωρήβ. Ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου ἐν πυρὶ φλογὸς ἐκ τοῦ βάτου, καὶ ὁρᾷ ὅτι ὁ βάτος καίεται πυρὶ, ὁ δὲ βάτος οὐ κατεκαίετο. Εἶπε δὲ Μωσῆς· Παρελθὼν ὄψομαι τὸ ὅραμα τὸ μέγα τοῦτο, ὅτι οὐ κατακαίεται ὁ βάτος. Ὡς δὲ εἶδε Κύριος ὅτι προσάγει ἰδεῖν, ἐκάλεσεν αὐτὸν ὁ Κύριος ἐκ τοῦ βάτου, λέγων· Μωσῆ, Μωσῆ· ὁ δὲ εἶπε· Τί ἐστιν; Ὁ δὲ εἶπε· Μὴ ἐγγίσῃς ὧδε, λύσαι τὸ ὑπόδημα ἐκ τῶν ποδῶν σου· ὁ γὰρ τόπος, ἐν ᾧ σὺ ἕστηκας, γῆ ἁγία ἐστί.» Συνίης οὖν ὅπως οὐκ ἂν ἀγχοῦ γένοιτό τις τοῦ πανάγνου Θεοῦ, μὴ οὐχὶ πάντα ῥύπον τῆς ἑαυτοῦ προαπονίζων ψυχῆς· νεκρότητος δὲ ἁπάσης τῆς ὡς ἐν πράγμασι νοουμένης, ἀπολύων τὸν πόδα, τοῦτ' ἔστι, τὴν εἰς τὰ πρακτέα βάδισιν νοητήν; Ἢ γὰρ οὐχὶ τὸ ὑπόδημα, νεκροῦ ζώου λείψανον;
{ΠΑΛΛ.} Πῶς γὰρ οὔ;
{ΚΥΡ.} Τύπος οὖν ἄρα νεκρότητος τὸ χρῆμά ἐστιν, ἣν εἴπερ τις ἀποφορτίσαιτο, τὰ δι' ὧν ἂν ἐξοίχοιτο διαῤῥήξας δεσμὰ, ἥξει τε ἀγχοῦ καὶ οἰκεῖος ἔσται Θεῷ, καὶ πρός γε τὸ σώζειν ἑτέρους δύνασθαι λοιπὸν, ἐπιτηδείως ἔχων. Προσεχειρίζετο γοῦν ὁ Μωσῆς εἰς ἀποστολὴν, καὶ πρὸς ἐκλύτρωσιν τῶν υἱῶν Ἰσραήλ. Ἱερὸς δὲ ἡμῖν ὑποπεφώνηκε λόγος· «Υἱὲ, ἐὰν σοφὸς γένῃ, σεαυτῷ σοφὸς ἔση καὶ τῷ πλησίον σου.»
{ΠΑΛΛ.} Εὖ λέγεις.
Carcass of clean cattle still defiles until evening wash§28
28Cyril: And if there should die of the cattle which are for you to eat, the one touching their carcasses will be unclean until evening; and the one eating from their carcasses will wash garments and be unclean until evening; and the one lifting their carcasses will wash garments and be unclean until evening.
Palladius: So even of clean kinds, death pollutes the touchers.
Cyril: Yes—teaching that even permitted things, once dead to the Spirit's life, defile sharers until the evening cleansing in Christ (Leviticus 11:39–40).
Greek · §28
{ΚΥΡ.} Τί δὲ, οὐχὶ κἀκεῖνο δὴ τουτοισὶν ἐποίσομεν ἄν;
{ΠΑΛΛ.} Τὸ ποῖον;
{ΚΥΡ.} Καταφοιτήσειν μέλλοντος ἐν εἴδει πυρὸς ἐπὶ τοῦ ὄρους τοῦ Σινᾶ τοῦ πάντων κρατοῦντος Θεοῦ, προσετάττετο Μωσῆς εὐτρεπῆ πρὸς θεοπτίαν ἀποφῆναι τὸν Ἰσραήλ. Τόν γε μὴν τῆς ἑτοιμασίας τρόπον, αὐτὸς ὁ πάντων ἐθεσμοδότει Δεσπότης. Εἶπε γὰρ Κύριος πρὸς Μωσῆν· «Καταβὰς, διαμάρτυρε τῷ λαῷ, καὶ ἅγνισον αὐτοὺς σήμερον, καὶ αὔριον, καὶ πλυνάτωσαν τὰ ἱμάτια αὐτῶν, καὶ ἕτοιμοι ἔστωσαν εἰς τὴν ἡμέραν τὴν τρίτην· τῇ γὰρ ἡμέρᾳ τῇ τρίτῃ, καταβήσεται Κύριος ἐπὶ τὸ ὄρος τὸ Σινᾶ, ἐναντίον παντὸς τοῦ λαοῦ.» Προαγνίζεσθαι δὴ οὖν ἀναγκαῖον τοὺς οἵπερ ἂν εἶεν τῆς πρὸς Θεὸν οἰκειότητος ἐρασταὶ, καὶ οἷς ἂν γένοιτο σκοπὸς τὸ οἱονεὶ παρεστάναι καὶ λειτουργεῖν αὐτῷ διὰ τῆς εἰς πᾶν ἀγαθὸν ἀλκῆς τε καὶ προθυμίας. Εἴη δ' ἂν ὁ τοιόσδε λοιπὸν, οὐκ ἀνικάνως ἔχων, καὶ πρός γε τὸ δεῖν καὶ αὐτὸν ἤδη πως καταθρῆσαι Θεὸν, κατὰ τὴν τοῦ Σωτῆρος φωνήν· «Μακάριοι γὰρ οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται.» Προήκοντα δὲ καὶ εἰς τοῦτο λαμπρότητος κατόψει δὴ πάλιν καὶ αὐτὸν, εἴπερ ἕλοιο, τὸν θεσπέσιον Ἀβραάμ. Καὶ φέρε δὴ λέγωμεν ἀνὰ μέρος τὰ ἐπ' αὐτῷ. Γέγραπται γὰρ ὡδί· «Καὶ εἷπε Κύριος πρὸς Ἀβραάμ· Σὺ δὲ τὴν διαθήκην μου διατηρήσεις, σὺ καὶ τὸ σπέρμα σου μετὰ σὲ, εἰς τὰς γενεὰς αὐτῶν. Καὶ αὕτη ἡ διαθήκη ἣν διατηρήσεις ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ ἀνὰ μέσον τοῦ σπέρματός σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν. Περιτμηθήσεται ὑμῶν πᾶν ἀρσενικὸν, καὶ περιτμηθήσεσθε τὴν σάρκα τῆς ἀκροβυστίας ὑμῶν, καὶ ἔσται εἰς σημεῖον διαθήκης ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν. Καὶ παιδίον ὀκτὼ ἡμερῶν περιτμηθήσεται ὑμῖν, πᾶν ἀρσενικὸν, εἰς τὰς γενεὰς ὑμῶν, καὶ οἰκογενὴς καὶ ὁ ἀργυρώνητος ἀπὸ παντὸς υἱοῦ ἀλλοτρίου, ὃς οὐκ ἔστιν ἐκ τοῦ σπέρματός σου, περιτομῇ περιτμηθήσεται ὁ οἰκογενὴς τῆς οἰκίας σου καὶ ὁ ἀργυρώνητος. Καὶ ἔσται ἡ διαθήκη μου ἐπὶ τῆς σαρκὸς ὑμῶν εἰς διαθήκην αἰώνιον, καὶ ἀπερίτμητος ἄρσην, ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς, ὅτι τὴν διαθήκην μου διεσκέδασεν.» Εἶτά φησιν, ὅτι «Καὶ ἔλαβεν Ἀβραὰμ Ἰσμαὴλ τὸν υἱὸν αὐτοῦ, καὶ πάντας τοὺς οἰκογενεῖς αὐτοῦ, καὶ πάντας τοὺς ἀργυρωνήτους αὐτοῦ, καὶ πᾶν ἄρσεν τῶν ἀνδρῶν τῶν ἐν τῷ οἴκῳ, καὶ περιέτεμε τὴν σάρκα τῆς ἀκροβυστίας αὐτῶν ἐν τῷ καιρῷ τῆς ἡμέρας ἐκείνης, καθὰ ἐλάλησεν αὐτῷ ὁ Θεός.» Ποῖον οὖν ἄρα τῆς ὑπακοῆς τὸ γέρας, ὤνησε δὲ κατὰ τίνα δὴ τρόπον ἡ περιτομὴ, διὰ τῶν ἐφεξῆς εἰσόμεθα. «Ὤφθη γὰρ αὐτῷ,» φησὶν, «ὁ Θεὸς πρὸς τῇ δρυῒ τῇ Μαμβρῇ, καθημένου αὐτοῦ ἐπὶ τῆς θύρας τῆς σκηνῆς αὐτοῦ μεσημβρίας. Ἀναβλέψας δὲ τοῖς ὀφθαλμοῖς αὐτοῦ εἶδε, καὶ ἰδοὺ τρεῖς ἄνδρες εἰστήκεισαν ἐπάνω αὐτοῦ· καὶ ἰδὼν αὐτοὺς, προσέδραμεν εἰς συνάντησιν αὐτοῖς ἀπὸ τῆς θύρας τῆς σκηνῆς αὐτοῦ, καὶ προσεκύνησεν ἐπὶ τὴν γῆν, καὶ εἶπε· Κύ
Every belly-creeper banned; be holy as Lord who led from Egypt§29
29Cyril: 'And every creeping creeping upon the earth, an abomination this is; you will not eat from them. Everything walking upon belly, and everything walking upon four always, forever, as many as have many feet of all the creeping creeping upon the earth, you will not eat them, because an abomination they are. And you will not make your souls abominable in any creeping creeping, and you will not be defiled in them, and you will not become unclean in them. Because I am Lord your God, and you will be hallowed and you will be holy, because holy I am Lord your God; and you will not defile your souls in any of the creeping moving upon the earth. Because I am Lord the leading you up from land of Egypt to be your God; and you will be holy, because holy I am Lord.' (Leviticus 11:41–45)
Palladius: The law seals holiness by separation from creeping manners.
Cyril: Creeping-upon-belly types those minding only earth; many-footed those unstable in every passion-path. God who led from Egypt demands holiness like his.
Greek · §29
ριε, εἰ ἄρα εὗρον χάριν ἐναντίον σου, μὴ παρέλθῃς τὸν παῖδά σου· ληφθήτω δὴ ὕδωρ, καὶ νιψάτωσαν τοὺς πόδας ὑμῶν, καὶ καταψύξατε ὑπὸ τὸ δένδρον, καὶ λήψομαι ἄρτον, καὶ φάγεσθε, καὶ μετὰ τοῦτο παρελεύσεσθε εἰς τὴν ὁδὸν ὑμῶν, οὗ ἕνεκεν ἐξεκλίνατε πρὸς τὸν παῖδα ὑμῶν. Καὶ εἶπον· Οὕτω ποιήσομεν, καθὼς εἴρηκας.» Ἡ μὲν γὰρ ἐν σαρκὶ περιτομὴ, τύπος ἂν εἴη καὶ μάλα σαφὴς, τῆς νοητῆς καὶ ἐν πνεύματι, καθ' ἣν ἅπαντα μολυσμὸν τῶν ἡμετέρων διανοιῶν ἐξίστησιν ὁ Χριστός. «Περιτετμήμεθα γὰρ, κατά γε τὴν τοῦ μακαρίου Παύλου φωνὴν, περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τῆς σαρκός.» Ἀπημφιεσμένοι γὰρ ὥσπερ τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, καὶ τὰς τῆς σαρκὸς ἡδονὰς τῇ τοῦ πνεύματος ὀξύτητί τε καὶ ἐνεργείᾳ μονονουχὶ παρακεκομμένοι, ἀξίους ἑαυτοὺς ἀποφανοῦμεν ἤδη πως τοῦ καὶ θεοπτίας ἀξιοῦσθαι δεῖν, καὶ ἱερὸν γενέσθαι κατάλυμα τῆς ἁγίας τε καὶ ὁμοουσίου Τριάδος. «Ὃς γὰρ ἂν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ, ἐλευσόμεθα ἐγὼ καὶ ὁ Πατὴρ, καὶ μονὴν παρ' αὐτῷ ποιησόμεθα, καὶ ἐν αὐτῷ καταλύσομεν,» ἔφασκεν ὁ Σωτήρ. Καὶ οὐ μέχρι τούτων, τῆς ἐπιεικείας ἡ ἀντέκτισις, ἀλλ' ὡς ἤδη παραδεχθέντες πρὸς οἰκειότητα τὴν ὡς πρὸς Θεὸν, τὰ ἐν αὐτῷ γνωσόμεθα, δι' ἀποκαλύψεως δὲ δηλονότι τῆς παρ' αὐτῷ· καθάπερ ἀμέλει καὶ ὁ θεσπέσιος Ἀβραὰμ τὰ περὶ τῆς τῶν Σοδόμων καταστροφῆς ἐδιδάσκετο. Φίλῳ γὰρ ὥσπερ ἀνεκοινοῦτο Θεός. Ἄθρει δὴ οὖν ὅτι μυρίων ὅσων ἡμῖν ἀγαθῶν ἐμποιήσειεν ἀντέκτισιν, τὸ ἐξοίχεσθαι μολυσμῶν. Τοιγάρτοι καὶ Παῦλος, «Παρακαλῶ ὑμᾶς, ἀδελφοὶ,» φησὶ, «διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν ὑμῶν.» Καὶ μὴν καὶ ὁ προφήτης Ἱερεμίας ἀνακέκραγε σαφῶς· «Ἀπόπλυνε ἀπὸ κακίας τὴν καρδίαν, Ἱερουσαλὴμ, ἵνα σωθῇς.»
{ΠΑΛΛ.} Προσιτέον δὴ οὖν οὐκ ἐν βεβηλώσει ψυχῆς τῷ παναγίῳ Θεῷ, ἀλλ' ὡς ἐν ἱερᾷ τε καὶ ἀμωμήτῳ ζωῇ. Κατ' εὐθὺ γὰρ ὧδε τοῦ πρέποντος ἥξομεν.
{ΚΥΡ.} Πάνυ μὲν οὖν, ὦ Παλλάδιε, καὶ οὐ πολλοῦ τε, οἶμαι, δεήσει πόνου πρὸς τὸ δύνασθαι καταθρεῖν ἀληθῶς ἔχοντά σοι τὸν ἐπὶ τῷδε λόγον, εἰ τὰς τῶν ἁγίων πολυτείας πολυπραγμονεῖν ἕλοιο φιλομαθῶς καὶ ὁμοφρόνως· τὰ γὰρ τοῖς ἀρχαίοις συμβεβηκότα τυπικῶς, νουθεσίας ἡμῖν ἔφασκεν ἀναγεγράφθαι τρόπους ὁ θεσπέσιος Παῦλος. Οὐκοῦν ὅτι καθαροὺς καὶ ἐκνενιμμένους προσιέναι δεῖ τῷ Θεῷ, διαμάθοι τις ἂν κἀκ τῶνδε δὴ πάλιν. Δῖνα μὲν γὰρ ἡ ἐξ Ἰακὼβ, ἅτε παρθένος καὶ ἐν ὤρᾳ γάμου, τὰς τῶν ἐν Σικίμοις θυγατέρας κατοπτεύουσα, τῆς πατρῴας ἐξέθει σκηνῆς, ἀλλ' οὐκ ἠρέμει Συχὲμ ὁ Ἐμμὼρ υἱός. Ἐρᾷ γὰρ εὐθὺς τῆς νεάνιδος, καὶ ἀσχέτοις ἐπιθυμίαις ἐπὶ τὸ δοκοῦν ἡρπάζετο. Ἀγροικότερον δὲ πρὸς τοῦτο ἰὼν, κατεβιάζετο τὴν παρθένον τὴν Ἑβραίαν ὁ ἀλλόφυλός τε καὶ ἀπερίτμητος ἔτι. Δύσοιστον δὲ τὸ χρῆμα ἐδόκει τοῖς ἐξ Ἰακὼβ, καὶ τοῖς ἀνοσίως πεπαρῳνηκόσιν εἰς Ἑβραίαν καὶ ἀδελφὴν, τὸν πολέμου νόμον ἐπῄεσαν. Ἀσχάλλοντα δὲ καὶ περιδεῆ γεγονότα τὸν θεσπέσιον Ἰακὼβ, καὶ ἐν ὑποψίαις ὄντα τοῦ διόλ
Law summary: distinguish clean and unclean living things§30
30Palladius: And how does the law close the discourse?
Cyril: 'This the law of the cattle and of the winged ones and of every living moving in the waters and of every soul creeping upon the earth, to distinguish between the unclean and between the clean, and between the living things being eaten and between the living things not being eaten.' (Leviticus 11:46–47) So the priestly word must teach the Church to discern manners as the law discerned creatures—not for belly, but for life in Spirit.
Greek · §30
λυσθαι παγγενῆ, προσίετο Θεὸς καὶ διεσώζετο πάλιν, καὶ τίνα δὴ τρόπον, ἄξιον ἰδεῖν. Γέγραπται τοίνυν ὡδί· «Εἶπε δὲ Ἰακὼβ πρὸς Συμεὼν καὶ Λευΐ· Μισητόν με πεποιήκατε, ὥστε πονηρόν με εἶναι πᾶσι τοῖς κατοικοῦσι τὴν γῆν, ἔντε τοῖς Χαναναίοις, καὶ ἐν τοῖς Φερεζαίοις, ἐγὼ δὲ ὀλιγοστός εἰμι ἐν ἀριθμῷ· καὶ συναχθέντες ἐπ' ἐμὲ, συγκόψουσί με, καὶ ἐκτριβήσομαι ἐγὼ, καὶ ὁ οἶκός μου. Οἱ δὲ εἶπαν· Ἀλλ' ὡσεὶ πόρνῃ κατακέχρηνται τῇ ἀδελφῇ ἡμῶν. Εἶπε δὲ ὁ Θεὸς πρὸς Ἰακώβ· Ἀναστὰς, ἀνάβηθι εἰς τὸν τόπον Βαιθὴλ, καὶ οἴκει ἐκεῖ. Καὶ ποίησον ἐκεῖ θυσιαστήριον τῷ Θεῷ τῷ ὀφθέντι σοι, ἐν τῷ ἀποδιδράσκειν σε ἀπὸ προσώπου Ἡσαῦ τοῦ ἀδελφοῦ σου. Εἶπε δὲ Ἰακὼβ τῷ οἴκῳ αὐτοῦ, καὶ πᾶσι τοῖς μετ' αὐτοῦ· Ἄρατε τοὺς θεοὺς τοὺς μεθ' ὑμῶν ἐκ μέσου ὑμῶν, καὶ καθαρίσθητε, καὶ ἀλλάξατε τὰς στολὰς ὑμῶν, καὶ ἀναστάντες ἀναβῶμεν εἰς Βαιθὴλ, καὶ ποιήσωμεν ἐκεῖ θυσιαστήριον τῷ Θεῷ τῷ ἐπακούσαντί μου ἐν ἡμέρᾳ θλίψεως, ὃς ἦν μετ' ἐμοῦ, καὶ διέσωσέ με ἐν τῇ ὁδῷ, ᾗ ἐπορεύθην. Καὶ ἔδωκαν τῷ Ἰακὼβ τοὺς θεοὺς τοὺς ἀλλοτρίους, οἳ ἦσαν ἐν ταῖς χερσὶν αὐτῶν, καὶ τὰ ἐνώτια τὰ ἐν τοῖς ὠσὶν αὐτῶν, καὶ κατέκρυψεν αὐτὰ Ἰακὼβ ὑπὸ τὴν τερέβινθον τὴν ἐν Σηκίμοις, καὶ ἀπώλεσεν αὐτὰ, ἕως τῆς σήμερον ἡμέρας.» Ὁρᾷς ὅτι προσίετο μὲν ὁ πάντων Δεσπότης κατοῤῥωδοῦντα τὸν δίκαιον, καὶ ἀναδείμασθαι κελεύει θυσιαστήριον εἰς ὀσμὴν εὐωδίας καὶ τῆς ἐσομένης αὐτῷ σωτηρίας καὶ ἀρωγῆς ἀνάθημα λαμπρόν. Ὁ δὲ, ὅτι τοῦτο δρᾷν ἀναγκαῖον εὖ μάλα διεγνωκὼς, προαποκαθήρασθαι δεῖν ἐπιτάττει τοὺς ψευδωνύμους ἐκ μέσου ποιοῦντας θεοὺς, καὶ στολὰς ἑτέρας μετημφιεσμένους. Ἀλλ', οἶμαι δὴ, τοῦτο κατασημήνειεν ἂν εὐθὺς, τὸ εἰλικρινὲς ἐν πίστει, καὶ τὸ ἀβέβηλον εἰς ζωήν· τὸ μὲν γὰρ μονοτρόπως Θεῷ προσκεῖσθαι φιλεῖν, οὐ μεμερισμένους τὴν διάνοιαν, οὔτε μὴν ἀπονενευκότας ἐπὶ τὸ χρῆναι νοσεῖν τῆς τῶν δαιμονίων ἀπάτης λείψανα, νοοῖτ' ἂν εἰκότως ἔν γε τῷ τοὺς ἀλλοτρίους ἐξῃρῆσθαι θεούς· ἐν δέ γε τῷ μεταμείβειν τὰς στολὰς, τὸ οἱονεὶ πολιτείαν μεταμφιάσασθαι καθαράν. Ἐδόκει γὰρ ὧδε γράφειν καὶ τῷ σοφωτάτῳ Παύλῳ. Ἢ οὐκ ἐπαΐεις ἐναργῶς λέγοντος· «Ἐκδύσασθε τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, καὶ ἐνδύσασθε τὸν νέον τὸν ἀνακαινούμενον κατ' εἰκόνα τοῦ κτίσαντος αὐτόν;» ἀπέκθεσιν δὲ τῆς σαρκὸς, τῶν σαρκικῶν ἡδονῶν τὴν ἀπόθεσιν διακαλῶν. Γράφει δέ που καὶ Σολομών· «Ἐν παντὶ καιρῷ ἔστωσαν ἱμάτιά σου λαμπρά.» Φαίην δ' ἂν ὅτι καὶ μάλα ὀρθῶς ἐννενοηκὼς, οὐκ ἂν εἰς τοῦτο προήκοι τερθρείας ὁ σοφὸς ἡμῖν Σολομὼν, ὡς ἱματίων ἡμᾶς ἀναπείθειν μειρακιωδῶς ἐντρυφᾷν λαμπρότησιν, ἀμφίῳ δὲ ὥσπερ παρεικάζει λαμπρῷ τὴν οἱονείπως ἐκνενιμμένην καὶ ῥύπου παντὸς ἐλευθέραν ζωήν. Ἐπεὶ πῶς ἄν τις ἐνδύσαιτο τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν; Ἆρ' οὐχὶ φαίης ἂν, ὅτι τοῖς τῆς εὐαγγελικῆς πολιτείας αὐχήμασι κατημφιεσμένος, ἀποπεραίνει που πάντως τὸ χρῆμα, ὦ τᾶν;
{ΠΑΛΛ.} Καὶ μάλα.
Joseph resists Potiphar's wife; continence bound yet graced§31
31Cyril: And the sacred Writing sets Joseph as living image of the clean life. Sold by brothers to Ishmaelites, a stranger and house-servant in Egypt, he refused the mistress's shameful ask; she reverse-wrote the charge, calling the not-yielding one insolent. Bound he was; yet by divine grace he was saved, and at once gained as wage of continence the ruling all Egypt's land.
Palladius: Continence under pressure is possible.
Cyril: Even if the matter has labors, and heavy sweats should lie before of the boasts unto continence, not great is the word, for the one having altogether chosen to God-love; for he will have, he will have also equal (Genesis 39:7–20) (Genesis 41:39–41)
Greek · §31
{ΚΥΡ.} Εἰ δὲ δὴ καὶ ἐπ' αὐτόν τις τὸν ἀοίδιμον Ἰωσὴφ ἴοι, εὑρήσει παρέντα τῆς ἐπιεικείας οὐδὲν, ἐννενοηκότα δὲ ὅτι συνεργάσεται πρὸς πᾶν ὁτιοῦν αὐτῷ, καὶ ἐπαμυνεῖ Θεὸς, εἰ παραιτοῖτο γενικῶς τὸ καταμολύνεσθαι δεῖν. Ἐξὸν γὰρ εὐημερεῖν καὶ κατευρύνεσθαι ταῖς τρυφαῖς, τοῖς τῆς νεότητος διαπύροις σκιρτήμασιν εἰς τὸ ἡδύ τε καὶ φίλον ἀνέντα τρέχειν, καὶ ἀνεπιπλήκτοις φέρεσθαι ταῖς ὁρμαῖς, τοῦτο μὲν οὐκ ἔδρα, πολλοῦ γε καὶ δεῖ, μοῖραν δὲ ὥσπερ ἐποιεῖτο κρείττονα τὴν παρὰ Θεῷ, καὶ τῆς ἐγκρατείας τοὺς πόνους προετίθει παντὸς τοῦ παραυτίκα καταπιαίνοντος. Ἤδει γὰρ ὅτι γλυκὺ μέν πώς ἐστιν ἐν ἀρχαῖς, τὸ σαρκὸς ἐρέθισμα, καὶ οἱονεὶ μέλιτι καταγοητεύει τὸν νοῦν, ὡς ἔν γε τούτοις ἡδονὴ, καταστρέφει γε μὴν εἰς τέλος οὐκέτι τὸ γλυκύ· ποιναὶ γὰρ εὐθὺς καὶ δίκαι, καὶ τί γὰρ οὐχὶ τῶν τοιῶνδε κακῶν, τῆς τοῦ πεπλημμεληκότος καταρτηθήσονται κεφαλῆς, βούλει λέγωμεν ὀλίγα ἄττα τῶν ἐπ' αὐτῷ γεγραμμένων;
{ΠΑΛΛ.} Πάνυ μὲν οὖν.
{ΚΥΡ.} «Καὶ ἦν,» φησὶν, «Ἰωσὴφ καλὸς τῷ εἴδει, καὶ ὡραῖος τῇ ὄψει σφόδρα. Καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα, καὶ ἐπέβαλεν ἡ γυνὴ τοῦ κυρίου αὐτοῦ τοὺς ὀφθαλμοὺς αὐτῆς ἐπὶ Ἰωσὴφ, καὶ εἶπεν· Κοιμήθητι μετ' ἐμοῦ. Ὁ δὲ οὐκ ἤθελεν, εἶπε δὲ τῇ γυναικὶ τοῦ κυρίου αὐτοῦ· Εἰ ὁ κύριός μου οὐ γινώσκει δι' ἐμὲ οὐδὲν ἐν τῷ οἴκῳ αὐτοῦ, καὶ πάντα ὅσα ἐστὶν αὐτῷ, ἔδωκεν εἰς τὰς χεῖράς μου, καὶ οὐχ ὑπερέχει ἐν τῇ οἰκίᾳ ταύτῃ οὐθὲν ἐμοῦ, οὐδὲ ὑπεξῄρηται ἀπ' ἐμοῦ οὐδὲν, πλὴν σοῦ, διὰ τὸ σὲ γυναῖκα αὐτοῦ εἶναι, καὶ πῶς ποιήσω τὸ ῥῆμα τὸ πονηρὸν τοῦτο, καὶ ἁμαρτήσομαι ἐναντίον τοῦ Θεοῦ; Ἡνίκα δὲ ἐλάλει τῷ Ἰωσὴφ ἡμέραν ἐξ ἡμέρας, καὶ οὐχ ὑπήκουεν αὐτῇ καθεύδειν μετ' αὐτῆς, τοῦ συγγενέσθαι αὐτῇ. Ἐγένετο δὲ τοιαύτη τις ἡμέρα, καὶ εἰσῆλθεν Ἰωσὴφ εἰς τὴν οἰκίαν ποιεῖν τὰ ἔργα αὐτοῦ, καὶ οὐθεὶς ἦν τῶν ἐν τῇ οἰκίᾳ ἔσω, καὶ ἐπεσπάσατο αὐτὸν τῶν ἱματίων, λέγουσα· Κοιμήθητι μετ' ἐμοῦ. Καὶ καταλιπὼν τὰ ἱμάτια αὐτοῦ ἐν ταῖς χερσὶν αὐτῆς, ἔφυγε, καὶ ἐξῆλθεν ἔξω. Καὶ ἐγένετο ὡς εἶδεν ὅτι καταλιπὼν τὰ ἱμάτια αὐτοῦ ἐν ταῖς χερσὶν αὐτῆς ἔφυγε καὶ ἐξῆλθεν ἔξω, ἐκάλεσε τοὺς ὄντας ἐν τῇ οἰκίᾳ, καὶ εἶπεν αὐτοῖς, λέγουσα· Ἴδετε, εἰσήγαγεν ἡμῖν παῖδα Ἑβραῖον, ἐμπαίζειν ἡμῖν. Εἰσῆλθε πρὸς μὲ, λέγων· Κοιμήθητι μετ' ἐμοῦ, καὶ ἐβόησα φωνῇ μεγάλῃ. Ἐν δὲ τῷ ἀκοῦσαι αὐτὸν, ὅτι ὕψωσα τὴν φωνήν μου καὶ ἐβόησα, καταλιπὼν τὰ ἱμάτια αὐτοῦ παρ' ἐμοὶ ἔφυγε, καὶ ἐξῆλθεν ἔξω.» Ὁρᾷς ὅπως τὸ μὲν γύναιον εἰς εὐνὴν, καὶ οὐχ ἑκόντα παρεβιάζετο, τῷ γεμὴν ἐρήρειστο πρὸς ἐγκράτειαν ὁ νοῦς ὑπ' οὐδενὸς τὸ σύμπαν ἡττώμενος; Βούπαις ἦν ἔτι, ἑπτακαίδεκά που μόλις ἐτῶν, ἐν πρώταις ὑπήνης ἐκβολαῖς, ἐν ἀκμαῖς ἡδονῶν, καὶ ἐν τοῖς ὅτι μάλιστα διαπύροις κινήμασι, καὶ ἵν' οὕτως εἴποιμεν, σκληραῖς καὶ ἀνουθετήτοις ἐπιθυμίαις. Φιλεῖ γὰρ ἀεί πως ἐν ἀθραύστοις ἔτι τοῦ ὀρεκτιᾷν ὁρμαῖς, τὸ ἔφ
Equal wage from God; approach churches washed—Book 14 ends§32
32Cyril: ...equal the wage from the prize-giver God. So then the young race is somehow unbridled, and does not very much bear the bridles unto continence. But unshaken was the all-divine Joseph, not having the relaxed of youth unpedagogued, not fearing that he was a stranger and house-servant. For he had been forced unto both by the brothers, being sold-down to the Ishmaelites. And since he was stronger than both pleasure the most polluted, and the movements unto wantonness, the little-woman slanders, and makes reverse for the youth the writing. And him, not yielding to her asks, she was calling insolent. And a bound one thereafter the youth was; yet by divine grace he was being saved, and a wage of continence he gained-out at once, the ruling all the land of the Egyptians. So then even if the matter should have labors, even if heavy sweats should lie-before of the boasts unto continence, not great is the word, for the one having altogether chosen to God-love; for he will have, he will have also equal the from God. Therefore those wishing to frequent the churches must approach washed from sin's stain—clean in manners as the law's clean creatures, continent as Joseph—so as to stand beside God in spirit and truth (Genesis 39) (Genesis 41).
Greek · §32
ηβον εἶναι γένος, καὶ χαλινῶν τῶν εἰς ἐγκράτειαν οὐ λίαν ἀνέχεται. Ἀλλ' ἦν ἀκλόνητος ὁ θεσπέσιος Ἰωσὴφ, οὐ τὸ τῆς νεότητος ἀνειμένον ἀπαιδαγώγητον ἔχων, οὐ δεδιὼς ὅτι ξένος ἦν καὶ οἰκέτης. Ἐκβεβίαστο γὰρ εἰς ἄμφω παρὰ τῶν ἀδελφῶν τοῖς Ἰσμαηλίταις καταπωλούμενος. Ἐπεὶ δὲ κρείττων ἦν ἡδονῆς τε ἅμα τῆς μυσαρωτάτης, καὶ τῶν εἰς ἀσέλγειαν κινημάτων, συκοφαντεῖ τὸ γύναιον, καὶ ἀντίστροφον τῷ νέῳ ποιεῖται τὴν γραφήν. Τὸν δὲ, οὐκ εἴκοντα τοῖς αὐτῆς αἰτήμασιν, ὑβριστὴν ἀπεκάλει. Καὶ δεσμώτης μὲν ἐντεῦθεν ὁ νεανίας ἦν· θείᾳ γε μὴν χάριτι διεσώζετο, καὶ μισθὸν ἐγκρατείας ἀποκεκέρδηκεν εὐθὺς, τὸ ἁπάσης κατάρξαι τῆς Αἰγυπτίων χώρας. Οὐκοῦν κἂν εἰ ἔχοι τὸ χρῆμα πόνους, κἂν ἱδρῶτες προκέοιντο βαρεῖς τῶν εἰς ἐγκράτειαν αὐχημάτων, οὐ πολὺς ὁ λόγος, τῷ γε ὅλως φιλοθεεῖν ᾑρημένῳ· ἕξει γὰρ, ἕξει καὶ ἰσοπαλῆ τὸν ἔπαινον, καὶ ἰσοῤῥόπους τὰς ἀμοιβάς. Τοιγάρτοι καὶ ὁ θεσπέσιος Δαβὶδ, ταῖς ἐπὶ τοῦτο τληπαθείαις ἀποθαυμάζει λέγων, τὸν ἀξιεπαινετώτατον νεανίαν, «Εἰς δοῦλον ἐπράθη Ἰωσὴφ, ἐταπείνωσαν ἐν πέδαις τοὺς πόδας αὐτοῦ, σίδηρον διῆλθεν ἡ ψυχὴ αὐτοῦ.» Σίδηρον, οἶμαι, λέγων, τὴν σκληρὰν καὶ ἄθραυστον τῶν ἱδρώτων προσβολὴν, δι' ὧν ἂν γένοιτο καταστέλλειν ἁμαρτίας καὶ ῥύπου παντὸς ἀποφοιτᾷν, τῆς γε μὴν ἁγίας καὶ καθαρωτάτης ἐφικέσθαι ζωῆς, φημὶ δὴ τῆς εὐαγγελικῆς τε καὶ ἐν Χριστῷ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ δόξα, σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.