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of fathers, to forget peoples, to cast out custom, shows that the justification of the commands is very great, and that the consequence of the word is great, and that this ought to happen. For if he himself is your father, and he himself is bridegroom, and he himself is lord, it would be just for her, having departed from all those things, to dedicate herself to him. And he did not say, Because he is your father; but, Because he is your Lord, that by this he might especially reach her; because he chose to become your lord and master and father and bridegroom; rather, even the very act of becoming lord is of great care and love for mankind, to have chosen for himself this one who was a slave of demons, and trampled underfoot by error. And he made her not only a slave, but also a daughter and a bride. Forget your people, and your father’s house. For you are not coming to some stranger, but to the one who made you, and is more kindred than all of those, and who cares for you and is mindful of you. For he is your lord and father, and he has given you all things. And they will worship him; and 55.201 the daughter of Tyre with gifts. What is this consequence? A very excellent one; for this is a very great form of exhortation. Come, he says; for his strength is great; and all will obey him. And the Prophet, leaving aside mention of the whole world, speaks of the neighboring city that was then held in impiety, the acropolis of the devil, the one having a great name for extravagance, alluding to the whole from the part. But it seems to me that he thus called all impiety and profligacy; for he knows how to characterize ways from cities, as when he says: Hear the word of the Lord, rulers of Sodom; give ear to the law of your God, people of Gomorrah. And yet he was speaking to the Jews; but since they were doing the things of Sodom, he calls them by the names of Sodom. And why do you wonder, if he calls them thus from their fatherland, when he even gives them such fathers, saying: Your father was an Amorite, and your mother a Hittite? And not even here does he stop the accusation, but he even extends the discourse to wild beasts, with Scripture saying thus in the New: You snakes, you brood of vipers; and again in the Old, They have broken asps' eggs, and they weave a spider's web. And elsewhere: Are you not like the sons of the Ethiopians to me? Thus indeed also here he called those who had lived in impiety and debauchery Tyrians. But I will overcome these also, he says, and I will prevail, and I will prevail in such a way that they will also worship, and not simply worship, but also offer gifts and first-fruits, which is the greatest form of worship, and a sign of exceeding obedience. The rich of the people will entreat your face. What is, Will entreat? They will honor, they will glorify, the great and lofty now. For this also happens in the Church, all honor and attend to those living in virtue, even if they are proud in wealth and dignities. For virtue is greater than all abundance. 12. And you see the Church being honored by all. And he well said, Your face, that is, your glory, your beauty, your comeliness. Then, since he mentioned the face, and garments, and beauty, lest any of the duller sort should think of something perceptible, he added, saying, All the glory of the king's daughter is within. Enter into the mind, he says, perceive the beauty of the soul; I am discoursing to you about those things, whether I say raiment, or beauty, or gold, or tassels, or golden ornaments, or anything else of the sort, the discourse is about the mind, the teaching is about the soul, what is said is about virtue, about the glory within. For this very reason he again confidently brings the discourse to bodily images, having once corrected the dull hearer with what has been said. Arrayed in golden tassels, adorned.

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πατρῶν, ἐπιλαθέσθαι λαῶν, ἐκβαλεῖν τὴν συνήθειαν, δείκνυσι τῶν ἐπιταγμάτων τὸ δικαίωμα μέγιστον ὂν, καὶ πολλὴν οὖσαν τὴν ἀκολουθίαν τοῦ λόγου, καὶ ὀφεῖλον τοῦτο γενέσθαι. Εἰ γὰρ καὶ πατήρ σου αὐτὸς, καὶ νυμφίος αὐτὸς, καὶ κύριος αὐτὸς, δίκαιον ἂν εἴη πάντων ἐκείνων ἀποστᾶσαν, τούτῳ ἑαυτὴν ἀναθεῖναι. Καὶ οὐκ εἶπεν, Ὅτι αὐτός σού ἐστι πατήρ· ἀλλ', Ὅτι αὐτός σού ἐστι Κύριος, ἵνα τούτῳ μάλιστα αὐτῆς καθίκηται· ὅτι καὶ ὁ κύριος καὶ δεσπότης καὶ πατήρ σου εἵλετο γενέσθαι καὶ νυμφίος· μᾶλλον δὲ καὶ αὐτὸ τὸ γενέσθαι κύριον πολλῆς κηδεμονίας ἐστὶ καὶ φιλανθρωπίας, τὸ τὴν δαιμόνων δούλην, καὶ ὑπὸ τῆς πλάνης πατουμένην, ταύτην ἑλέσθαι ἑαυτῷ. Οὐ μόνον δὲ δούλην, ἀλλὰ καὶ θυγατέρα καὶ νύμφην ἐποίησεν. Ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἴκου τοῦ πατρός σου. Οὐ γὰρ πρὸς ἀλλότριόν τινα ἔρχῃ, ἀλλὰ πρὸς τὸν ποιήσαντά σε, καὶ πάντων ἐκείνων οἰκειότερον, καὶ κηδόμενόν σου καὶ φροντίζοντα. Αὐτὸς γάρ σου κύριος καὶ πατὴρ, καὶ πάντα αὐτός σοι δέδωκε. Καὶ προσκυνήσουσιν αὐτῷ· καὶ 55.201 θυγάτηρ Τύρου ἐν δώροις. Ποία αὕτη ἀκολουθία; Καὶ σφόδρα ἀρίστη· προτροπῆς γὰρ εἶδος τοῦτο μέγιστον. Πρόσελθε, φησί· καὶ γὰρ μεγάλη αὐτοῦ ἡ ἰσχύς· καὶ πάντες αὐτῷ ὑπακούσονται. Καὶ ἀφεὶς τὴν οἰκουμένην εἰπεῖν ὁ Προφήτης, τὴν γείτονα λέγει πόλιν τὴν ἐν ἀσεβείᾳ τότε κατεχομένην, τὴν ἀκρόπολιν τοῦ διαβόλου, τὴν ὄνομα μέγα ἔχουσαν ἐπὶ πολυτελείᾳ, ἀπὸ τοῦ μέρους τὸ ὅλον αἰνιττόμενος. Ἐμοὶ δὲ δοκεῖ καὶ τὴν ἀσέβειαν πᾶσαν οὕτω καλέσαι καὶ τὴν ἀσωτίαν· οἶδε γὰρ ἀπὸ πόλεων τρόπους χαρακτηρίζειν, ὡς ὅταν λέγῃ· Ἀκούσατε λόγον Κυρίου, ἄρχοντες Σοδόμων· ἐνωτίσασθε νόμον Θεοῦ ὑμῶν, λαὸς Γομόῤῥας. Καὶ μὴν πρὸς Ἰουδαίους διελέγετο· ἀλλ' ἐπειδὴ τὰ Σοδόμων ἔπραττον, ἀπὸ τῶν ὀνομάτων τῶν Σοδόμων καλεῖ αὐτούς. Καὶ τί θαυμάζεις, εἰ ἀπὸ πατρίδος αὐτοὺς οὕτω καλεῖ, ὅπου γε καὶ πατέρας αὐτοῖς τοιούτους δίδωσι λέγων· Ὁ πατήρ σου Ἀμοῤῥαῖος, καὶ ἡ μήτηρ σου Χετταία; Καὶ οὐδὲ ἐνταῦθα ἵστησι τὴν κατηγορίαν, ἀλλὰ καὶ ἐπὶ θηρία ἐξάγει τὸν λόγον, ἐν μὲν τῇ καινῇ οὕτω λεγούσῃ Γραφῇ· Ὄφεις γεννήματα ἐχιδνῶν· καὶ πάλιν ἐν τῇ Παλαιᾷ, Ὠὰ ἀσπίδων ἔῤῥηξαν, καὶ ἱστὸν ἀράχνης ὑφαίνουσι. Καὶ ἀλλαχοῦ· Οὐχ ὡς υἱοὶ Αἰθιόπων ὑμεῖς ἐστέ μοι; Οὕτω δὴ καὶ ἐνταῦθα τοὺς ἐν ἀσεβείᾳ καὶ ἀσελγείᾳ βεβιωκότας Τυρίους ἐκάλεσεν. Ἀλλὰ καὶ τούτων περιέσομαι, φησὶ, καὶ κρατήσω, καὶ οὕτω κρατήσω, ὡς καὶ προσκυνεῖν αὐτοὺς, καὶ οὐχ ἁπλῶς προσκυνεῖν, ἀλλὰ καὶ δῶρα προσφέρειν καὶ ἀπαρχὰς, ὅπερ μέγιστον εἶδος λατρείας ἐστὶ, καὶ τῆς μεθ' ὑπερβολῆς ὑπακοῆς σημεῖον. Τὸ πρόσωπόν σου λιτανεύσουσιν οἱ πλούσιοι τοῦ λαοῦ. Τί ἐστι, Λιτανεύσουσι; Τιμήσουσι, δοξάσουσιν οἱ μεγάλοι καὶ ὑψηλοὶ νῦν. Καὶ γὰρ ἐν τῇ Ἐκκλησίᾳ τοῦτο γίνεται, τοὺς ἐν ἀρετῇ ζῶντας τιμῶσι, θεραπεύουσιν ἅπαντες, κἂν πλούτῳ καὶ ἀξιώμασιν ὦσι κομῶντες. Πάσης γὰρ εὐπορίας μείζων ἀρετή. ιβʹ. Καὶ τὴν Ἐκκλησίαν ὁρᾶτε παρὰ πάντων τιμωμένην. Καὶ καλῶς εἶπε, Τὸ πρόσωπόν σου, τουτέστι, τὴν δόξαν σου, τὸ κάλλος σου, τὴν εὐμορφίαν σου. Εἶτα ἐπειδὴ τοῦ προσώπου ἐμνήσθη, καὶ ἱματίων, καὶ κάλλους, ἵνα μή τις τῶν παχυτέρων αἰσθητόν τι νοήσῃ, ἐπήγαγε λέγων, Πᾶσα ἡ δόξα τῆς θυγατρὸς τοῦ βασιλέως ἔσωθεν. Πρὸς τὴν διάνοιαν εἴσελθε, φησὶ, τὸ κάλλος καταμάνθανε τῆς ψυχῆς· περὶ ἐκείνων διαλέγομαί σοι, κἂν ἱματισμὸν εἴπω, κἂν κάλλος εἴπω, κἂν χρυσίον εἴπω, κἂν κρόσσους, κἂν διάχρυσα εἴπω, κἂν ὁτιοῦν τοιοῦτον ἕτερον, περὶ διανοίας ὁ λόγος, περὶ ψυχῆς ἡ διδασκαλία, περὶ ἀρετῆς τὸ λεγόμενον, περὶ τῆς ἔνδον δόξης. ∆ιὰ δὴ τοῦτο πάλιν θαῤῥούντως ἐπὶ τὰς σωματικὰς εἰκόνας ἄγει τὸν λόγον, ἅπαξ διορθωσάμενος τὸν παχὺν ἀκροατὴν τοῖς εἰρημένοις. Ἐν κροσσωτοῖς χρυσοῖς περιβεβλημένη, πεποικιλμένη.