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of the fifth book against heresies. - The cup from creation, he confessed as his own blood, etc. Of Philo, from the second of the Questions on Genesis. -It is not lawful to speak out the sacred mysteries to the uninitiated, until they are purified with a perfect purification. For the uninitiated and profane, being unable to hear or see an incorporeal and intelligible nature, will be blamed, having been deceived by the visible sight. To speak out the blameless mysteries to the uninitiated is to abolish the statutes of the priestly rite. 96.528 Of the same. -It is absurd that in the cities there should be a law not to reveal mystical mysteries to the uninitiated, but that the true rites, which lead to piety and holiness, are to be cast into ears with idle talk. Not all things are to be shared with all, neither words nor deeds, and especially sacred things. It is necessary for those who aspire to participation in these things, first, and greatest, and most necessary, to have piety and holiness toward the one and truly existing God, having cast off the unaccomplished error concerning statues, and wooden images, and in general consecrated objects, and uninitiated rites, and profane mysteries. Second, to be cleansed by the purifying cleansings, both in body and soul, through ancestral laws and customs. Third, to provide a trustworthy pledge of their consent, so that having partaken of the sacred food, they may not be altered by satiety and fullness in the manner of profligate youths, behaving insolently in matters where it is not lawful. ELEMENT K. TITLE 9. -Concerning evildoers. Of Philo, from the questions on Exodus. - He who lives with wickedness carries destruction within, since he has the treacherous and hostile as a housemate. For the conscience of the wicked is sufficient for punishment, offering cowardice to the soul from within as from a blow. Of the same. -The life of the wicked is grievous and full of fear, and whatever he does according to the senses is mingled with fears and pains. TITLE 10. -Concerning a wicked heart, and those who have an unjust thought. Of Saint Cyril, from the 17th against Julian. -The beginning, and root, and as it were the source, and genesis of the passions within us is the appetite for evil, calling the mind to them, and bewitching it at first, but after this also compelling and shaking it, sometimes involuntarily. For like smoke, or as some vapors of innate pleasures, the appetites rise up in you; but the temperate young man rebukes the movements, and does not allow them to proceed further. And while it is still inactive, the passion is easily defeated. But the lazy and neglectful man admits the beginnings of pleasures, as still mere thoughts; but having allowed them to proceed broadly, he will find the resistance most difficult. For he who has been captured beforehand and defeated beforehand is no longer master of his own will; but he will rather be subject to the victorious passion as to a barbarian. Therefore, the most excellent way of self-control, both first and most glorious, is neither to yield to the beginnings of passion, nor to be captured by desires. And the second self-control after that one, and full of filth, is to wish to abstain from the results, after the mind has already loved the desire, and has associated with the thoughts arising from it. Since it is also much better not to have filth in a vessel at all, 96.529 than to try to cleanse what is already polluted. TITLE 23. -Concerning the judgments of God. Of Saint Clement bishop of Rome, from the second epistle to the Corinthians. -Let not your heart be troubled, because we see the unjust growing rich, and the servants of God in distress. For none of the just received a swift reward, but awaits it. For if God paid the reward of the just immediately, we would be practicing commerce, and not piety. For we would seem to be just, not for the sake of piety, but pursuing profit. Of Saint Titus, from On Providence. -It was not necessary, as it seems, for the signs of God to be accessible to all, and for his ineffable and incomprehensible mind to be entirely known to men; seeing that even of a human king and ruler, most of his counsels are hidden, so that what is being done is unclear, for what reason it is done. Not therefore

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τοῦ κατὰ αἱρέσεων βιβλίου εʹ. - Τὸ ἀπὸ τῆς κτίσεως ποτήριον, αἷμα ἰδικὸν ὡμολόγησεν, κ. τ. ἑ. Φίλωνος, ἐκ τοῦ δευτέρου τῶν ἐν Γενέσει Ζητημάτων. -Οὐ θέμις τὰ ἱερὰ μυστήρια ἐκλαλεῖν ἀμυήτοις, ἄχρις ἂν καθαρθῶσι τελείᾳ καθάρσει. Ὁ γὰρ ἀνοργίαστος καὶ εὐχερὴς, ἀσώματον καὶ νοητὴν φύσιν ἀκούειν ἢ βλέπειν ἀδυνατῶν, ὑπὸ τῆς φανερᾶς ὄψεως ἀπατηθεὶς μωμηθήσεται. Τὰ ἀμώμητα τοῖς ἀμυήτοις ἐκλαλεῖν μυστήρια, καταλύοντός ἐστι τοὺς θεσμοὺς τῆς ἱερατικῆς τελετῆς. 96.528 Τοῦ αὐτοῦ. -Ἄτοπον, ἐν μὲν ταῖς πόλεσιν νόμον εἶναι, τοῦ μυστικὰ μυστήρια μὴ ἐξαγγεῖλαι τοῖς ἀμυήτοις, τὰς δὲ ἀληθεῖς τελετὰς, αἳ πρὸς εὐσέβειαν ἄγουσι καὶ ὁσιότητα, εἰς ὦτα μετὰ φλυαρίας ἐκρίπτειν. Οὐ πάντων κοινωνητέον πᾶσιν, οὔτε λόγων, οὔτε πραγμάτων, καὶ μάλιστα ἱερῶν. ∆εῖ τοῖς ἐφιεμένοις τῆς μετουσίας τούτων, πρῶτον μὲν, καὶ μέγιστον, καὶ ἀναγκαιότατον πρὸς τὸν ἕνα, καὶ ὄντως ὄντα Θεὸν εὐσέβειαν καὶ ὁσιότητα ἔχειν τὴν ἐπὶ τοῖς ἀγάλμασι, καὶ ξοάνοις, καὶ συνόλως ἀφιδρύμασι, τελεταῖς τε ἀτελέστοις, καὶ μυστηρίοις ἀνοργιάστοις ἀνήνυτον πλάνην ἀπωσαμένοις. ∆εύτερον δὲ, καθαρθῆναι τὰς ἁγνευούσας καθάρσεις, κατά τε σῶμα καὶ ψυχὴν, διὰ νόμων πατρίων καὶ ἠθῶν. Τρίτον, ἀξιόπιστον τοῦ συνασμενισμοῦ παρασχεῖν ἐνέχυρον, ἵνα μὴ τροφῆς μεταλαβόντες τῆς ἱερᾶς, ἀσώτων μειρακίων τρόπον ὑπὸ κόρου καὶ πλησμονῆς ἐναλλοιωθῶσιν, ἐμπαροινοῦντες οἷς οὐ θέμις. ΣΤΟΙΧΕΙΟΝ Κ. ΤΙΤΛ. Θʹ. -Περὶ κακοποιῶν. Φίλωνος, ἐκ τῶν ἐν Ἐξόδῳ ζητουμένων. - Ἐντὸς φέρει τὸν ὄλεθρον ὁ τῇ κακίᾳ συζῶν, ἐπεὶ σύνοικον ἔχει τὴν ἐπίβουλον καὶ πολέμιον. Ἱκανὸς γὰρ πρὸς τιμωρίαν ἡ τοῦ φαύλου συνείδησις, οἴκοθεν ὡς ἐκ πληγῆς δειλίαν προτείνουσα τῇ ψυχῇ. Τοῦ αὐτοῦ. -Τοῦ φαύλου ὁ βίος ἐπίλυπος καὶ περιδεὴς, καὶ ὅσα κατὰ τὰς αἰσθήσεις ἐνεργεῖ, φόβοις καὶ ὀδύναις ἀνακέκραται. ΤΙΤΛ. Ιʹ. -Περὶ καρδίας πονηρᾶς, καὶ τῶν λογισμὸν ἄδικον ἐχόντων. Τοῦ ἁγίου Κυρίλλου, ἐκ τοῦ ιζʹ κατὰ Ἰουλιανοῦ. -̓Αρχὴ, καὶ ῥίζα, καὶ οἷον πηγὴ, καὶ γέννησις τῶν ἐν ἡμῖν ἐστι παθῶν ἡ πρὸς κακίαν ὄρεξις, ἐπ' αὐτοῖς καλοῦσα τὸν νοῦν, καὶ καταγοητεύουσα μὲν ἐν ἀρχαῖς, βιαζομένη δὲ καὶ μετὰ τοῦτο, καὶ κατασείουσα, ἀβουλήτως ἔσθ' ὅτε. Καπνοῦ γὰρ δίκην, ἢ ὥσπερ τινὲς ἀτμοὶ τῶν ἐμφύτων ἡδονῶν ἀνίσχουσιν ἐν ὑμῖν τὰς ὀρέξεις· ἀλλ' ὁ μὲν σώφρων νεανίσκος ἐπιτιμᾷ τοῖς κινήμασι, καὶ περαιτέρω προελθεῖν οὐκ ἐᾷ. Ὃ καὶ ἀδρανὲς ὂν ἔτι, τὸ πάθος ἥττηται ῥᾳδίως. Ὁ δέ γε ῥᾴθυμος καὶ κατημελημένος εἰσδέχεται τὰς τῶν ἡδονῶν ἀρχὰς, ὡς ἐννοίας ἔτι ψιλάς· ἐπιτρέψας δὲ προελθεῖν εἰς πλάτος, δυσχερεστάτην εὑρήσει τὴν ἀντίστασιν. Ὁ γὰρ προαλοὺς καὶ προηττημένος, οὐ τῶν ἰδίων ἐστι θελημάτων ἔτι κύριος· ὑποκείσεται δὲ μᾶλλον καθάπερ βαρβάρῳ τῷ νικήσαντι πάθει. Ἐγκρατείας οὖν ὁ πανάριστος τρόπος, πρῶτός τε καὶ εὐκλεέστατος, τὸ μήτε προήκασθαι τὰς τοῦ πάθους ἀρχὰς, μήτε μὴν ἁλῶναι ταῖς ἐπιθυμίαις. ∆ευτέρα δὲ μετ' ἐκείνην ἐγκράτεια, καὶ ῥύπου μεστὴ, τὸ ἀπέχεσθαι θέλειν τῶν ἀποτελεσμάτων, προηρωτηκότος τοῦ νοῦ τῆς ἐπιθυμίας, καὶ τοῖς ἐντεῦθεν ἐνομιλήσαντος λογισμοῖς. Ἐπειδὴ καὶ κρεῖττον παρὰ πολὺ τὸ μηδὲ ὅλως ἐν ἀγγείῳ καθεῖ 96.529 ναι βόρβορον, ἤγουν πειρᾶσθαι καθαίρειν τὸ ἤδη μεμολυσμένον. ΤΙΤΛ. ΚΓʹ. -Περὶ τῶν τοῦ Θεοῦ κριμάτων. Τοῦ ἁγίου Κλήμεντος ἐπισκόπου Ῥώμης, ἐκ τῆς βʹ πρὸς Κορινθίους ἐπιστολῆς. -Μὴ ταρασσέτω τὴν καρδίαν ὑμῶν, ὅτι βλέπομεν τοὺς ἀδίκους πλουτοῦντας, καὶ στενοχωρουμένους τοὺς τοῦ Θεοῦ δούλους. Οὐδεὶς γὰρ τῶν δικαίων ταχὺν καρπὸν ἔλαβεν, ἀλλ' ἐκδέχεται αὐτόν. Εἰ γὰρ τὸν μισθὸν τῶν δικαίων ὁ Θεὸς εὐθέως ἀπεδίδου, ἐμπορίαν ἠσκοῦμεν, καὶ οὐκ εὐσέβειαν. Ἐδοκοῦμεν γὰρ εἶναι δίκαιοι, οὐ διὰ τὸ εὐσεβὲς, ἀλλὰ τὸ κερδάλεον διώκοντες. Τοῦ ἁγίου Τίτου, ἐκ τοῦ περὶ Προνοίας. -Οὐκ ἐχρῆν, ὡς ἔοικεν, βατὰ τοῖς πᾶσιν ὑπάρχειν τοῦ Θεοῦ τὰ τεκμήρια, καὶ τὸν ἄῤῥητον καὶ ἀκατάληπτον νοῦν πάντη γνώριμον εἶναι ἀνθρώποις· ὅπου γε καὶ βασιλέως ἀνθρώπου καὶ ἄρχοντός ἐστιν, ὅτι τὰ πλεῖστα τῶν βουλευμάτων κρύπτεται, ὡς καὶ τὸ πραττόμενον ἄδηλον εἶναι, ὅτῳ λόγῳ πράττεται. Οὐ τοίνυν