Bodily ills type spiritual; leper = flesh works; flux begins
Cyril: …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
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,
About this text
Cyril continues the dialogue with Palladius. Book 14 of a seventeen-book dialogue — not the whole work.
English follows Migne PG 68 (Aubert reprint). The PDF and a cleaned text of the same print were checked against each other. This page is Book 14 of seventeen. This is a reading translation for study, not a new critical edition of the Greek.
Witnesses
- Copy-text Migne PG 68 De adoratione Book 14 (Aubert reprint) (Greek · Book 14)
- Checked print PDF of PG 68 De adoratione (Greek · Book 14)
English is newly prepared for study from the stated edition. Open Greek on each section for the source text. This is not a complete critical edition.