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But we will grant this to Severus who uses forgetfulness as an excuse, saying that the knower of secrets will not overlook His Church being ravaged by such a one, who acted uncanonically from the beginning, who bound himself by an oath contrary to the Gospels, who teaches perjury by the means through which he was transferred, and who now lies by feigning forgetfulness. But since we are not judges of hearts, but judge from what we hear, let us give vengeance to the Lord, and let us receive him without distinction, granting pardon to forgetfulness, a human failing. 188.11 He who committed involuntary homicide has sufficiently paid the penalty in the eleven years. For it is clear that in the case of those who have been struck we shall observe the laws of Moses, and one who was confined to bed from the blows he received, but then walked again with his staff, we will not consider to have been murdered. But even if he did not rise after the blows, nevertheless because the one who struck him did not intend to kill him, he is a murderer, but an involuntary one because of his intention. 188.12 The canon has completely excluded the twice-married from the ministry. 188.13 Our fathers did not count killings in war as murders, it seems to me, granting pardon to those who fight in defense of virtue and piety. Perhaps, however, it is well to advise that, as their hands are not clean, they should abstain from communion alone for three years. 188.14 He who takes interest, if he should agree to spend the unjust profit on the poor and for the future to be freed from the disease of avarice, is acceptable for the priesthood. 188.15 But I marvel at you, who demand grammatical precision in Scripture and reckon that the word of the translation is forced, giving its own clear meaning, not transferring what is properly signified by the Hebrew tongue. But since it is necessary not to pass over idly the problem raised by an inquisitive man, the birds of the air and the fish of the sea also received the same origin in the creation of the world. For both kinds were brought forth from the waters. The reason is that the property is the same for both. For the one swims through the water, the other swims upon the air. For this reason, therefore, they were mentioned together. But the figure of speech, while rendered unsuitably with respect to fish, is very fitting with respect to all creatures that live in the waters. For the birds of the air are subject to man and the fish of the sea, and not only they, but also all things that pass through the paths of the seas. For not everything in the water is a fish, such as the cetaceans, whales and hammerhead sharks and dolphins and seals, and in addition sea horses and dogfish and sawfish and swordfish and sea oxen, and if you wish, also jellyfish and scallops and all the shellfish, none of which is a fish, and all that pass through the paths of the seas. 188.16 But Naaman was not great with the Lord, but with his lord, that is, he was one of those in power with the king of the Syrians. Pay close attention therefore to the Scripture, and from it you will find the solution to the problem.

189.τ TO EUSTATHIUS THE CHIEF PHYSICIAN

189.1 For all of you who practice medicine, philanthropy is indeed your profession. And it seems to me that of all the things esteemed in life, he who prefers your science would attain the proper judgment and not miss what is fitting, since that which is most precious of all, life, is to be shunned and is painful, if one cannot have it with health; and your art is the provider of health. But for you the science is exceptionally skillful and you make the bounds of philanthropy greater for yourself, not limiting the grace from your art to bodies, but also contriving the cure for the sicknesses of the soul. And these things

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Σευήρῳ δὲ προφασιζομένῳ τὴν λήθην ἡμεῖς συγχωρήσομεν, εἰπόντες ὅτι ὁ τῶν κρυπτῶν γνώστης οὐ περιόψεται τὴν ἑαυτοῦ Ἐκκλησίαν ὑπὸ τοιούτου λυμαι νομένην ποιοῦντος μὲν ἀκανονίστως τὸ ἐξ ἀρχῆς, ὅρκῳ δὲ καταδεσμοῦντος παρὰ τὰ Εὐαγγέλια, παρορκεῖν δὲ διδάσκοντος δι' ὧν μετετέθη, ψευδομένου δὲ νῦν δι' ὧν τὴν λήθην σχηματίζεται. Ἐπειδὴ δὲ οὔκ ἐσμεν καρδιῶν κρι ταί, ἀλλ' ἐξ ὧν ἀκούομεν κρίνομεν, δῶμεν τῷ Κυρίῳ τὴν ἐκδίκησιν, αὐτοὶ δὲ ἀδιακρίτως αὐτὸν δεξώμεθα συγγνώμην δόντες ἀνθρωπίνῳ πάθει τῇ λήθῃ. 188.11 Ὁ δὲ τὸν ἀκούσιον ποιήσας φόνον ἀρκούντως ἐξεπλήρωσε τὴν δίκην ἐν τοῖς ἕνδεκα ἔτεσι. ∆ῆλον γὰρ ὅτι ἐπὶ τῶν πληγέντων τὰ Μωσέως παρατηρήσομεν, καὶ τὸν κατακλιθέντα μὲν ἐπὶ τῶν πληγῶν ἃς ἔλαβε, βαδί σαντα δὲ πάλιν ἐπὶ τῇ ῥάβδῳ αὐτοῦ, οὐ λογισόμεθα πεφο νεῦσθαι. Εἰ δὲ καὶ οὐκ ἐξανέστη μετὰ τὰς πληγάς, ἀλλ' οὖν τῷ μὴ προελέσθαι αὐτὸν ἀνελεῖν ὁ τυπτήσας φονευτὴς μέν, ἀλλ' ἀκούσιος διὰ τὴν πρόθεσιν. 188.12 Τοὺς διγάμους παντελῶς ὁ κανὼν τῆς ὑπηρεσίας ἀπέκλεισε. 188.13 Τοὺς ἐν πολέμοις φόνους οἱ πατέρες ἡμῶν ἐν τοῖς φόνοις οὐκ ἐλογίσαντο, ἐμοὶ δοκεῖν, συγγνώμην δόντες τοῖς ὑπὲρ σωφροσύνης καὶ εὐσεβείας ἀμυνομένοις. Τάχα δὲ καλῶς ἔχει συμβουλεύειν, ὡς τὰς χεῖρας μὴ καθαρούς, τριῶν ἐτῶν τῆς κοινωνίας μόνης ἀπέχεσθαι. 188.14 Ὁ τόκους λαμβάνων, ἐὰν καταδέξηται τὸ ἄδικον κέρδος εἰς πτωχοὺς ἀναλῶσαι καὶ τοῦ λοιποῦ τοῦ νοσή ματος τῆς φιλοχρηματίας ἀπαλλαγῆναι, δεκτός ἐστιν εἰς ἱερωσύνην. 188.15 Θαυμάζω δέ σου, τὴν γραμματικὴν ἀκρίβειαν ἐπὶ τῆς Γραφῆς ἀπαιτοῦντος καὶ λογιζομένου ὅτι ἠναγκασ μένη ἐστὶν ἡ λέξις τῆς ἑρμηνείας τὸ ἑαυτῆς εὔσημον ἐκδι δούσης, οὐ τὸ κυρίως ὑπὸ τῆς Ἑβραϊκῆς φωνῆς σημαινό μενον μετατιθείσης. Ἐπεὶ δὲ δεῖ μὴ ἀργῶς παρελθεῖν τὸ ὑπ' ἀνδρὸς ζητητικοῦ κινηθὲν πρόβλημα, τὰ πετεινὰ τοῦ οὐρανοῦ καὶ οἱ ἰχθύες τῆς θαλάσσης καὶ ἐν τῇ κοσμο ποιίᾳ τὴν αὐτὴν ἔλαχον γένεσιν. Ἐκ τῶν ὑδάτων γὰρ ἐξήχθη ἀμφότερα τὰ γένη. Τὸ δὲ αἴτιον ὅτι ταὐτόν ἐστιν ἑκατέροις ἰδίωμα. Τὰ μὲν γὰρ διανήχεται τὸ ὕδωρ, τὰ δὲ ἐπινήχεται τῷ ἀέρι. ∆ιὰ τοῦτο μὲν οὖν κοινῇ αὐτῶν ἐπεμνήσθη. Τὸ δὲ σχῆμα τοῦ λόγου ὡς μὲν πρὸς τοὺς ἰχθύας ἀκαταλλήλως ἀποδοθέν, ὡς δὲ πρὸς πάντα τὰ ἐν ὕδασι διαιτώμενα καὶ πάνυ οἰκείως. Τὰ γὰρ πετεινὰ τοῦ οὐρανοῦ ὑποτέτακται τῷ ἀνθρώπῳ καὶ οἱ ἰχθύες τῆς θαλάσσης, καὶ οὐκ αὐτοὶ μόνον, ἀλλὰ καὶ πάντα τὰ διαπο ρευόμενα τρίβους θαλασσῶν. Οὐ γὰρ εἴ τι ἔνυδρον, καὶ ἰχθύς ἐστιν, ὡς τὰ κητώδη, φάλλαιναι καὶ ζύγαιναι καὶ δελφῖνες καὶ φῶκαι, καὶ προσέτι ἵπποι καὶ κύνες καὶ πρίονες καὶ ξιφίαι καὶ οἱ θαλάσσιοι βοῦς, εἰ δὲ βούλει, καὶ ἀκάληφαι καὶ κτένες καὶ τὰ ὀστρακόρινα πάντα, ὧν οὐδέν ἐστιν ἰχθύς, καὶ πάντα ἃ διαπορεύεται τρίβους θαλασσῶν. 188.16 Ὁ δὲ Νεεμᾶν οὐχὶ μέγας παρὰ Κυρίῳ, ἀλλὰ παρὰ τῷ κυρίῳ αὐτοῦ, τουτέστι τῶν παραδυναστευόντων ἦν τῷ βασιλεῖ τῶν Σύρων. Πρόσεχε οὖν ἀκριβῶς τῇ Γραφῇ καὶ αὐτόθεν εὑρήσεις τὴν λύσιν τοῦ ζητήματος.

189.τ ΕΥΣΤΑΘΙΩ ΑΡΧΙΑΤΡΩ

189.1 Ἔστι μὲν καὶ πᾶσιν ὑμῖν τοῖς τὴν ἰατρικὴν μετιοῦσι φιλανθρωπία τὸ

ἐπιτήδευμα. Καί μοι δοκεῖ τῶν κατὰ τὸν βίον σπουδαζομένων ἁπάντων ὁ τὴν ὑμετέραν προτιθεὶς ἐπιστήμην ἐπιτυχεῖν ἂν τῆς πρεπούσης κρίσεως καὶ μὴ διαμαρτεῖν τοῦ πρέποντος, εἴπερ τὸ πάντων προτιμότατον, ἡ ζωή, φευκτόν ἐστι καὶ ἐπώδυνον, ἐὰν μὴ μεθ' ὑγείας ἐξῇ ταύτην ἔχειν· ὑγείας δὲ χορηγὸς ἡ ὑμετέρα τέχνη. Ἀλλά σοι διαφερόντως περιδέξιός ἐστιν ἡ ἐπιστήμη καὶ μείζονας ποιεῖς σεαυτῷ τῆς φιλανθρωπίας τοὺς ὅρους, οὐ μέχρι τῶν σωμάτων περιορίζων τὴν ἐκ τῆς τέχνης χάριν, ἀλλὰ καὶ τῶν ψυχικῶν ἀρρωστημάτων ἐπινοῶν τὴν διόρθωσιν. Ταῦτα δὲ