Contra Julianum Of the blessed Cyril, archbishop of Alexandria, an address to

 a fine thing for those who will encounter it, and for those who have a heart easily led astray and most readily carried away to things that are not fi

 1.1 Book One The wise and discerning, and those knowledgeable in the sacred doctrines, marvel at the beauty of the truth, and in every discourse have

 those after them would know the things of the first, and not rather those before them the things of the later Therefore, since the sons of the Hellen

 it was necessary to hide in the city of the Sun in Sippar. And Xisuthros, having accomplished these things, immediately sailed to Armenia, and straigh

 he made human affairs a preliminary exercise for more divine ones. Having brought the times down from Abraham to Moses, let us therefore begin here ag

 Azariah, also called Uzziah, governing the affairs of the Hebrews, and Arbaces of the Medes, and Proca Silvius of the Latins. 1.14 Therefore, from the

 coming together into a harmony of sound, Osirapis, so that in the same name Osiris and Apis might be understood. For both of these a death and a buria

 brought to them from Phoenicia, except that the things of Moses had been written And Solon, the discoverer of the laws in Athens, and indeed Plato hi

 stars and the elements of the world, fire and water, air and earth, from which all individual things are said to be composed but others again, having

 a time for the increase of what he had rightly learned sharpened his mind, then indeed, then he was taught the doctrines concerning the divinity more

 but the divine Abraham running up did not speak as to three: Lords, if I have found favor in your sight, do not pass by your servant, but named the

 Upon the Sodomites who had sinned unbearably he sent the fire he rained, it says, upon Sodom fire and brimstone, the Lord from the Lord. 1.29 But to

 of nature and preeminence and worth would be reckoned both creator and creation, generated and ungenerated nature, incorruptible and under corruption,

 we are accustomed to grant the proper place, far from it but we also reckon ourselves among the children of Abraham. For we are the sons according to

 full of various counsels, and likewise that Leto suggests forgetfulness, and Hermes both memory and reason. Then he takes up natural philosophy and ex

 to them, and are some torn apart so as to think and say different things? But I would say, O excellent one, that those who were the first and earliest

 is, being a mixture of all the ages, and light of his own powers and works, the beginning of all things, a luminary in heaven, and father of all, mind

 Indeed, the sun which seems all-shining does not even seem to allow one to see himself, but if anyone gazes upon him shamelessly, he takes away his si

 what has been said by them concerning the Holy Spirit. For Porphyry says, setting forth the opinion of Plato, that the divine substance proceeded as f

 that not a few of the wise men among the Greeks, being self-willed, have gone astray, and have held opinions that rise up against each other, but ther

 found saying, setting this forth both in the middle and at the end, he would show that the arguments of his refutation were not, I suppose, produced i

 they set up their plot for the souls of the more simple. For they deceived those throughout all the earth, saying that the heaven and the other elemen

 having contrasted them with the Greeks' as being superior, how does he demand that we be silent, and make no mention at all of the things among them,

 Then do you think you have deliberated well, and not rather that you will suffer the very worst of all evil reputation? But if he should wish to under

 they reject certain foods, but they fear none of the strange things. And in addition to this they delight the supreme Zeus, having chosen to honor his

 belching forth according to what seems right to each, how could they not be thought to be guessers rather than men of knowledge of the truth? For some

 Of Plato. Consider, then, what he says about the creator and what words he puts in his mouth in the cosmogony, so that we may compare the cosmogony of

 distributed to all upon the earth, Moses was a helper and was shown to be an introducer of the most beautiful teachings to all, first by having cried

 it is not easy even for those who have known him to say he is capable in all things. And again, elsewhere: To this common conception of all men there

 the earth, and Apollo the sun and the golden-spindled, resounding one, that is Artemis, the moon? And simply applying to each of the things made by Go

 The supreme nature is understood and exists beyond all, beyond mind, reason, and wonder, having willed to make the living being like itself, as far as

 I will place upon you who are under me this commandment given to you through my Word for this law you have. For as I said just now, the Creator estab

 proclaimed, and thinks it a small thing to have been given by God to human nature to be made by Him in His image and likeness. And yet how would not a

 Did the Creator of all things entrust to other gods the necessity of laboring over the creation of the three kinds? From indolence, then, they might s

 it will campaign against His glory to think that others are also able to create and to call into existence the things that once were not for it is no

 of all nature. If, then, two things are acknowledged as existing, that which comes into being and that which makes, they are one by union, the one pre

 weave mortal to it? It is clear, then, that the demiurgic gods, having received creative power from their own father, generated the mortal animals upo

 of the ruling substances, and so he says: For Empedocles, Strife divides, and Friendship unites and this is also incorporeal for him, but the element

 of others, whatever things may have been made, and reaching even to the most insignificant of them. Is this not then a joke, tell me, and babbling hen

 if each one should need it, and showing that such a great and immeasurable creation is not without a superintendent, through which things it is well-o

 of God, and the earth his footstool. Rightly so, o noble one for I will recall God himself saying through one of the holy prophets. Heaven is my thro

what has been said by them concerning the Holy Spirit. For Porphyry says, setting forth the opinion of Plato, that the divine substance proceeded as far as three hypostases, and that the highest god is the Good, and after him and second is the creator, and third is the soul of the world; for the divinity proceeded as far as the soul. Behold, in these things he clearly maintains that the divine substance proceeded as far as three hypostases; for there is one God of all, but the knowledge about him is broadened, as it were, into a holy and consubstantial Trinity, I mean into Father and Son and Holy Spirit, which Plato also calls the soul of the world; and the Spirit gives life, and proceeds from the living Father through the Son, and in him we live and move and have our being. For our Lord Jesus Christ speaks truly: The Spirit is what gives life. And again the same Porphyry concerning Plato: Wherefore, hinting at these things in secret, he says: All things are about the king, and for his sake are all things, and he is the cause of all good things, and the second is about the second things, and the third is about the third things. For as all things are about the three gods, but now firstly about the king of all, and secondly about the god from him, and thirdly about the one from this one. 1.48 And he has shown, making clear both the hypostasis from each other, beginning from the king, and the subordination and recession of those after the first, by saying firstly and secondly and thirdly, and that all things are from one and are saved through him. Therefore he has contemplated not at all soundly, but on a par with those who have thought the things of Arius, he divides and makes to subsist, and introduces the hypostases as subordinate to one another, and thinks that the holy and consubstantial Trinity are three gods dividedly. Nevertheless he has not been wholly ignorant of the truth, and I think that he would have spoken and thought soundly, and would have brought forth to all others the perfect part of the doctrine concerning God, if he had not perhaps feared the indictment of Anytus and Meletus and the hemlock of Socrates. And Hermes also says in the third discourse of those To Asclepius: For it is not possible to impart such mysteries to the uninitiated; but listen with the mind. There was only one intelligible light before the intelligible light and it is forever, a luminous mind of mind; and there was nothing other than its unity; being always in itself, it always contains all things by its own mind and light and spirit. And after other things he says: Apart from this, there is no god, no angel, no demon, no other substance; for he is Lord and Father and God of all, and source and life and power and light and mind and spirit, and all things are in him and under him. 1.49 For he says the Son is Mind from Mind, as I suppose, and as Light from Light; and he also makes mention of the Spirit, as containing all things; and he says that neither angel, nor demon, nor indeed any other nature or substance lies outside the divine preeminence or authority, but he determines that all things are under it and exist through it. And again the same man in the same third discourse of those To Asclepius, as if someone were asking about the divine Spirit, says thus: If there were not some providence of the Lord of all for me to reveal this account, not even such a desire would now possess you to inquire about this; but now hear the rest of the account: All things need this Spirit of which I have often spoken before; bearing all things, it gives life to and nourishes all things according to their worth, and it is dependent on the holy source, being ever a fertile helper to spirits and life for all things, being one. He knows it, therefore, both as existing in its own subsistence, and as giving life to and nourishing all things, and as being dependent on the holy source of God the Father. For it proceeds from him by nature, and through the Son it is supplied to creation. 1.50 Having therefore investigated as much as possible the books among them, we have made the opinion of each most clear, so that those who encounter them might know

περὶ τοῦ ἁγίου Πνεύματος παρ' αὐτῶν εἰρημένα. Πορφύριος γάρ φησι, Πλάτωνος ἐκτιθέμενος δόξαν, ἄχρι τριῶν ὑποστάσεων τὴν τοῦ θείου προελθεῖν οὐσίαν, εἶναι δὲ τὸν μὲν ἀνωτάτω θεὸν τἀγαθόν, μετ' αὐτὸν δὲ καὶ δεύτερον τὸν δημιουργόν, τρίτον δὲ καὶ τὴν τοῦ κόσμου ψυχήν· ἄχρι γὰρ ψυχῆς τὴν θειότητα προελθεῖν. Ἰδοὺ δὴ σαφῶς ἐν τούτοις ἄχρι τριῶν ὑποστάσεων τὴν τοῦ θείου προελθεῖν οὐσίαν ἰσχυρίζεται· εἷς μὲν γάρ ἐστιν ὁ τῶν ὅλων Θεός, κατευρύνεται δὲ ὥσπερ ἡ περὶ αὐτοῦ γνῶσις εἰς ἁγίαν τε καὶ ὁμοούσιον Τριάδα, εἴς τε Πατέρα φημὶ καὶ Υἱὸν καὶ ἅγιον Πνεῦμα, ὃ καὶ ψυχὴν τοῦ κόσμου φησὶν ὁ Πλάτων· ζωοποιεῖ δὲ τὸ Πνεῦμα, καὶ πρόεισιν ἐκ ζῶντος Πατρὸς δι' Υἱοῦ, καὶ ἐν αὐτῷ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν. Ἀληθεύει γὰρ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός· Τὸ Πνεῦμά ἐστι τὸ ζωοποιοῦν. Καὶ πάλιν ὁ αὐτὸς Πορφύριος περὶ Πλάτωνος· ∆ιὸ ἐν ἀπορρήτοις περὶ τούτων αἰνιττόμενός φησι· Περὶ τὸν βασιλέα πάντα ἐστί, καὶ ἐκείνου ἕνεκα πάντα, καὶ ἐκεῖνο αἴτιον πάντων καλῶν, δεύτερον δὲ περὶ τὰ δεύτερα, καὶ τρίτον περὶ τὰ τρίτα. Ὡς γὰρ πάντων μὲν περὶ τοὺς τρεῖς ὄντων θεούς, ἀλλ' ἤδη πρώτως μὲν περὶ τὸν πάντων βασιλέα, δευτέρως δὲ περὶ τὸν ἀπ' ἐκείνου θεόν, καὶ τρίτως περὶ τὸν ἀπὸ τούτου. 1.48 ∆εδήλωκε δὲ ἐμφαίνων καὶ τὴν ἐξ ἀλλήλων ὑπόστασιν, ἀρχομένην ἀπὸ τοῦ βασιλέως, καὶ τὴν ὑπόβασιν καὶ ὕφεσιν τῶν μετὰ τὸν πρῶτον, διὰ τοῦ πρώτως καὶ δευτέρως καὶ τρίτως εἰπεῖν, καὶ ὅτι ἐξ ἑνὸς τὰ πάντα καὶ δι' αὐτοῦ σῴζεται. Τεθεώρηκε μὲν οὖν οὐχ ὑγιῶς εἰσάπαν, ἀλλὰ τοῖς τὰ Ἀρείου πεφρονηκόσιν ἐν ἴσῳ, διαιρεῖ καὶ ὑφίστησιν, ὑποκαθημένας τε ἀλλήλαις τὰς ὑποστάσεις εἰσφέρει, καὶ τρεῖς οἴεται θεοὺς εἶναι διῃρημένως τὴν ἁγίαν καὶ ὁμοούσιον Τριάδα. Πλὴν οὐκ ἠγνόηκεν ὁλοτρόπως τὸ ἀληθές, οἶμαι δὲ ὅτι κἂν ὑγιῶς ἔφη τε καὶ πεφρόνηκεν, ἐξήνεγκε δὲ καὶ εἰς τοὺς ἄλλους ἅπαντας τῆς περὶ Θεοῦ δόξης τὸ ἀρτίως ἔχον, εἰ μὴ τάχα που τὴν Ἀνύτου καὶ Μελήτου γραφὴν ἐδεδίει καὶ τὸ Σωκράτους κώνειον. Λέγει δὲ καὶ Ἑρμῆς ἐν λόγῳ τρίτῳ τῶν Πρὸς Ἀσκληπιόν· Οὐ γὰρ ἐφικτόν ἐστιν εἰς ἀμυήτους τοιαῦτα μυστήρια παρέχεσθαι· ἀλλὰ τῷ νοῒ ἀκούσατε. Ἓν μόνον ἦν φῶς νοερὸν πρὸ φωτὸς νοεροῦ καὶ ἔστιν ἀεί, νοῦς νοὸς φωτεινός· καὶ οὐδὲν ἕτερον ἦν ἢ ἡ τούτου ἑνότης· ἀεὶ ἐν ἑαυτῷ ὤν, ἀεὶ τῷ ἑαυτοῦ νοῒ καὶ φωτὶ καὶ πνεύματι πάντα περιέχει. Καὶ μεθ' ἕτερά φησι· Ἐκτὸς τούτου, οὐ θεός, οὐκ ἄγγελος, οὐ δαίμων, οὐκ οὐσία τις ἄλλη· πάντων γάρ ἐστι Κύριος καὶ Πατὴρ καὶ Θεὸς καὶ πηγὴ καὶ ζωὴ καὶ δύναμις καὶ φῶς καὶ νοῦς καὶ πνεῦμα, καὶ πάντα ἐν αὐτῷ καὶ ὑπ' αὐτόν ἐστι. 1.49 Νοῦν μὲν γὰρ ἐκ νοῦ, καθάπερ ἐγᾦμαι, φησὶ τὸν Υἱόν, καὶ ὡς φῶς ἐκ φωτός· μέμνηται δὲ καὶ τοῦ Πνεύματος, ὡς πάντα περιέχοντος· οὔτε δὲ ἄγγελον, οὔτε δαίμονα, οὔτε μὴν ἑτέραν τινὰ φύσιν ἢ οὐσίαν ἔξω κεῖσθαί φησι τῆς θείας ὑπεροχῆς ἤγουν ἐξουσίας, ἀλλ' ὑπ' αὐτῇ τὰ πάντα καὶ δι' αὐτὴν εἶναι διορίζεται. Καὶ πάλιν ὁ αὐτὸς ἐν τῷ αὐτῷ λόγῳ τρίτῳ τῶν Πρὸς Ἀσκληπιόν, ὡς ἐρομένου τινὸς περὶ τοῦ θείου Πνεύματος, φησὶν οὕτως· Εἰ μὴ πρόνοιά τις ἦν τοῦ πάντων Κυρίου ὥστε με τὸν λόγον τοῦτον ἀποκαλύψαι, οὐδὲ ὑμᾶς νῦν ἔρως τοιοῦτος κατεῖχεν ἵνα περὶ τούτου ζητήσητε· νῦν δὲ τὰ λοιπὰ τοῦ λόγου ἀκούετε· Τούτου τοῦ Πνεύματος οὗ πολλάκις προεῖπον πάντα χρῄζει· τὰ πάντα βαστάζον, κατ' ἀξίαν τὰ πάντα ζωοποιεῖ καὶ τρέφει, καὶ ἀπὸ τῆς ἁγίας πηγῆς ἐξήρτηται, ἐπίκουρον πνεύμασι καὶ ζωῆς ἅπασιν ἀεὶ ὑπάρχον γόνιμον, ἓν ὄν. Οἶδεν οὖν αὐτὸ καὶ ὑπάρχον ἰδιοσυστάτως, καὶ τὰ πάντα ζωοποιοῦν καὶ τρέφον, καὶ ὡς ἐξ ἁγίας πηγῆς ἠρτημένον τοῦ Θεοῦ καὶ Πατρός. Πρόεισι γὰρ ἐξ αὐτοῦ κατὰ φύσιν, καὶ δι' Υἱοῦ χορηγεῖται τῇ κτίσει. 1.50 Πολυπραγμονήσαντες τοίνυν ὡς ἔνι τὰ παρ' ἐκείνοις βιβλία, διαφανεστάτην πεποιήμεθα τὴν ἑκάστου δόξαν, ὡς ἂν εἰδεῖεν οἱ ἐντευξόμενοι