lorum amictum gloriamque illam ineffabilem consequamur: quam utinam consequamur, gratia et benignitate Domini nostri Jesu Christi, cui gloria et imperium in sæcula sæculorum. Amen.
SELECTA EX NOTIS HENRICI SAVILII ET FRONTONIS DUCEI IN TOM. III OPERUM SANCTI JOANNIS CHRYSOSTOMI.
We add these notes, preceded by an asterisk, in a different type.
A NOTE OF HENRY SAVILE On the Homily of the Debtor of Ten Thousand Talents. Col. 17, in the title. We have corrected this excellent homily, transcribed from an Augustan manuscript, by the Bavarian [codex]. The Augustan catalogue, no. 10, recognizes it. Col. 18, l. 35. *Read* ἐπὶ. Boisius prefers ἐλάσσω, *or* ἀναλάσσω.
NOTE OF HENRY SAVILE On the Homily on that text, "Father, if it be possible," etc. Col. 31, in the title. Having obtained a transcript of this genuine and elegant oration along with the first [ones] from the Royal Library, we have accurately corrected it from another manuscript in the same library. Col. 36, l. 51. *Read* καὶ πάρει. Halesius *reads* καὶ ἐρεῖ. For the same Isaiah asserts both. But this way of speaking is unknown to Chrysostom; he would have said rather καὶ ἐρεῖ. I would believe it to be a lapse of memory by Chrysostom.
NOTE OF HENRY SAVILE On the Homily on the Narrow Gate. Col. 41, in the title. I would affirm nothing for certain concerning the author of this oration. The most learned Halesius thinks the invention is indeed Chrysostom's, but the style much humbler; that it is, however, the work of someone who was a student of Chrysostom, whom he may have imitated in thought, but certainly has not equalled in style, except where he compiled him verbatim. For most of the particles of this oration are found elsewhere in Chrysostom. Furthermore, it should be known that the Florilegus, whoever the author may be, cites many things from this oration: which let no one believe is a proof of its authenticity, since *he* is one who does not refrain from handling even spurious, let alone doubtful, [works]. For these [works] of good authors were not brought into the world yesterday or the day before. We do not delay over these scruples of Halesius, as you may see in the Warning to this homily; but with Fronto Ducaeus and other learned men, we judge this homily to be genuine. For Halesius—at that time a young man—has not once spoken rashly about the authenticity of the works of Chrysostom.
NOTE OF HENRY SAVILE On Homily I on the Beginning of Acts. Col. 66, in the title. Copied from the Bavarian codex. The Augustan catalogue recognizes it as no. 48. *Read* [ἐ]ν cum primis. Relying on a single exemplar, as also in the three immediately preceding, we necessarily leave many things lacking, to be amended by those to whom the supply of other manuscript codices is available. Certainly this homily teems with errors in the Savilian edition, but it appeared more corrected in the Parisian, and the Savilian conjectures for restoring the series now turn out to be useless.
NOTE OF HENRY SAVILE On Homily II on the Beginning of Acts. Col. 77, in the title. The Augustan catalogue, nos. 49 and 53, recognizes both this oration and the following one as genuine and of better quality. Moreover, we owe this to the most well-furnished library of the most serene Duke of Bavaria. It was delivered at Antioch, while Flavian held the episcopate, whom at the end of the oration he calls Peter, *because of his affinity of conduct and doctrine*. Together with Peter the apostle, who, as he himself says, founded the Antiochene Church. Few things lie under suspicion of error—which is necessary to happen when relying on a single manuscript exemplar—but they are indeed very light, or of almost no moment. This oration is one of those four which our [author] delivered here at Antioch, in the presence of Flavian, on the beginning of Acts: you have the first in Vol. II, p. 272 (Savile Ed.), the second we have not yet been able to find, this is the third which is in hand: you have the fourth in Vol. VIII, p. 11. Truly there were five homilies on the beginning of Acts, as you may see in the Warning, p. 47, of which four are placed there in one series. The parts missing hitherto are contained in that homily On the Ascension which we have published at the end, pp. 738 sqq. of this volume. Col. 83, l. 4. *Read* Ἀλλ' ὅταν φαίνωνται. Halesius, *or* ἀλλὰ οἶμαι, which readings would fit better.
NOTE OF HENRY SAVILE On Homily III on the Beginning of Acts. Col. 87, in the title. Let the reader know that he owes this oration, which was also mentioned in the Augustan catalogue, no. 50, to the most learned Fronto Ducaeus, who, out of his kindness, liberally communicated it to me, transcribed, I believe, from the Vatican. That there are some faulty or suspect things in it is not to be wondered at, as in a single exemplar. Now it appears more corrected by the help of the Colbertine manuscript. — Ibid. *It does not fit this place*: but another suitable word does not occur. *And yet it seems to me to fit the sense well here.* Col. 88, l. 14. *Read* ἐπικειμένους. Mallem *οἰκείους*.
NOTE OF HENRY SAVILE On the first Homily on the Mutation of Names. Col. 113, in the title. A transcript of this oration was sent to me by the most learned Fronto, poorly received by the scribes indeed, but restored by me for the most part in these notes to health. The oration is indeed of better quality. Restore the title, which is corrupt in the codex of Ducaeus, thus: *Chrysostomi oratio in illud, Saul, quoniam etc., de principio Actorum, et de resurrectione Christi, etc.* The Augustan catalogue, no. 52, mentions this as *genuine*. Col. 115, l. 2. *Read* ὀκνητήν. It seems to be lacking, says Fronto; but by *τὸ μέλος* he understands the Trisagion, *Holy, Holy, Holy*. — L. 59. *Read* ἀκροατήν. I would prefer *ἀκροατῶν*, or *ἀκροωμένων*. Col. 116, l. 3. *Read* ἐκπεσόν. Suspect. Col. 117, l. 10. *Read* εὐσεβείας. Either a noun is missing to correspond, or one should read *τῇ τῆς πίστεως εὐσεβείᾳ*, or *τῇ ὑμετέρᾳ ἀκροάσει πάσῃ*. — L. 46. Read *ἀναγνωσθείας*, as a little before. Col. 118, l. 33. Perhaps more aptly: *προεγράφη*: for so below. — L. 55. *Read* εἶπε. Either a word is missing, or for *κάτω* read *κατάξον*, or for *κελεύσῃς*, *ἐνδείξῃ*. — L. 44. *Προεξέδραμεν ἐν τῆς ἡμετέρας γλώττης τὸ βιβλίον*. Col. 119, l. 18. After *οὕτω* some such thing as *ταῦτα δὲ* is missing, *namely, without any addition*. — L. 40. Perhaps *Διαλέξασθαι*, as above l. 5, *ἀναλέγεσθαι*. Col. 122, l. 45. Read *γένοιτο αὐτὴ (vel αὕτη) ἡ ἀθρόα μεταβολὴ καὶ μετάστασις καὶ τό*. Col. 124, l. 12. Read *καὶ γλυκυτέρα*. *The second on the mutation of names is missing in Savile.*
NOTE OF HENRY SAVILE In Homily III, on the mutation of names. Col. 151, in the title. We have corrected this oration, printed some years ago at Basel, from a manuscript codex in the Bavarian library.
NOTE OF HENRY SAVILE In Homily IV, on the mutation of names. Col. 141, in the title. We owe this oration, which is truly most elegant and *genuine*, to the monastery of St. John the Forerunner on Mount Athos, commonly called the Holy [Mountain], in the Cherso
A nese of Thrace. The Augustan catalogue acknowledges this as number 35.
Col. 153, l. 47. ἑαυτοῦ. Delete it. L. 48. ἐπιστάσιν, corrupt; but what shall we substitute? Perhaps ἐπιστασίαν, or [something else.]
Col. 155, l. 6. Ταπεινοφροσύνης. I would prefer ταπεινοφροσύνη, as it is shortly after εὐγνωμοσύνη.
HENRY SAVILE’S NOTES
On the Oration on Glory in Tribulations
Col. 155, in the title. The Augustan catalogue acknowledges this oration as number 14. The most learned Fronto Ducæus of Bordeaux had it printed in 1604, which edition we have followed, corrected in very few places.
Col. 160, l. 23. καὶ τὴς φύσεως. Read καὶ τῆς φύσεως, otherwise the sense will be lame.
Col. 163, l. 5. Τῆς ἐπιστολῆς. Read with Ducæus, τῆς ἀποστολικῆς. This is by conjecture: for the manuscripts have τῆς ἐπιστολῆς.
HENRY SAVILE’S NOTES
On the Homily on "We know, however, that to those who love," etc.
Col. 163, in the title. The proem of this oration is the same in sense and even almost in words as that of oration 32. Perhaps our John did not hesitate to use the same proem often because of a similar occasion of ill health. The oration is certainly very elegant, yet the proem seems to smack of some imitator. So says Halesius. It was transcribed from the Augustan library, delivered, I believe, at Constantinople. I seem to have read elsewhere in our John that place concerning the *skopos* in the Acts. * So Savile; who, since he was sharp-witted, cares nothing for the scruple rashly introduced by Halesius. See our Warning on this Homily.
HENRY SAVILE’S NOTES
On the Homily on "If your enemy is hungry," etc.
Col. 171, in the title. This elegant oration, and most worthy of Chrysostom, transcribed from the library of New College, and lacking the assistance of another manuscript, is published corrected in a few places, which is to be regretted. The places most suspect to us are hereafter listed in order. — L. 10. Τὴν ἀπάντησιν.
Col. 177, l. 55. ἴσασιν. Perhaps ἴσασιν. * This restitution is not pleasing.
Col. 180, l. 29. τούτου τοῦ. "τοῦ" appears to be an interpolation. It should be expunged.
HENRY SAVILE’S NOTES
On two Homilies on "Greet Priscilla," etc.
Col. 187, in the title. We provide these orations, both of which the Augustan catalogue receives as nos. 16 and 17, from the witness of two manuscripts, of which one belongs to the Archbishop of Philadelphia in Venice, and the other is the Bavarian, which is most corrected.
Col. 205, l. 35. Ἐπαφρᾶν — σφάλμα γράφειν. For these things are not said concerning Epaphras, who is engaged in the Colossian matters, but concerning Epaphroditus, who is occupied in the Philippian [matters].
HENRY SAVILE’S NOTES
On two Homilies, the former of which is on "Because of fornications," etc.; the latter on "A woman is bound by the law"
Col. 207, in the title. I seem to remember having seen this argument treated in almost the same way elsewhere in Chrysostom. Whatever the case may be, I do not doubt that it is [genuine], but one must see whether it is from the *Ethica* [or] sewn together [from other sources]. We, however, represent it in good faith just as we find it in the Augustan manuscript.
Col. 212, l. 53. ἐκ κωμῶν. Halesius by conjecture writes ἐκ κοτύλης, that is, "from the cups." John Boisius, however, says: I do not know if one ought to read "ἐν τῷ κωμάζειν." I would prefer, however, "ἀπ’ αὐτῆς τῆς ἡμέρας τῶν γάμων," with the particle "μ" deleted; or "ἀπ’ αὐτῆς τῆς ἡμέρας γάμων."
HENRY SAVILE’S NOTES
On the Homily, "What sort of wives should be taken"
Col. 223, in the title. Oration 6, although it is not found in the Augustan catalogue: transcribed from the same library as the one immediately preceding, in the East. See homily 48 on Genesis, where there are some things similar to those that are said here at the end.
Col. 233, l. 4. Αὐτόν, perhaps αὐτάς.
HENRY SAVILE’S NOTES
On the Homily on "I do not want you to be ignorant, brothers," etc.
Col. 241, in the title. The Augustan catalogue receives this oration as no. 93, which we have emended from a Bavarian manuscript, having been transcribed from a manuscript in the library of New College, Oxford, and it is a homily of better standing.
HENRY SAVILE’S NOTES
On the oration on "There must be heresies"
Col. 251, in the title. We have emended this oration, transcribed from the Augustan-Bavarian library, from a manuscript in the Bavarian library. It has many things in common with homily 28 of Chrysostom on the first [letter] to the Corinthians, so that there is no doubt that both proceeded from the same source.
HENRY SAVILE’S NOTES
On the Homily on Almsgiving
Col. 261, in the title. Transcribed from the Royal library of Paris, and corrected and enlarged from a manuscript much fuller in the Augustan library; delivered at Antioch: the Augustan catalogue acknowledges this as number 47. — Col. 266, l. 15. Λέγωσιν. Read συλλέγουσι. — L. 51. οὐ συμβούλου. Read συμβούλου.
HENRY SAVILE’S NOTES
On three Homilies on "Having the same Spirit," etc.
Col. 271, in the title. The Augustan catalogue acknowledges these three orations as genuine, numbered 18 and 19, and we have corrected them, as written, from the Augustan manuscript.
Col. 293, l. 15. Ἀτεχνίας. Perhaps ἀτεχνίας. * I think this passage holds up well, but I have emended the Latin translation of Sigismund Gelenius; however, having weighed the matter more accurately, I think the whole passage should be translated thus. The Greek reads: "ἵνα καὶ ὁ ἐν θλίψει νῦν ὤν..." which I think ought to be translated thus: "So that both the man who currently dwells in tribulations may derive suitable consolation from it, and he who lives in great tranquility, even if not exercised in such dangers, may prepare for himself great alacrity for the battle against undertaking absurd thoughts."
HENRY SAVILE’S NOTES
On the Homily on "Would that you had endured," etc.
Col. 301, in the title. The Augustan catalogue receives this oration as number 33; we have emended the version transcribed from the Augustan library using the Bavarian [manuscript].
Col. 301, l. 25. Καὶ. The sentence hangs as incomplete. But it is resumed. — L. 31. οὐδὲν οὐδέ. — Col. 307, l. 4 from the bottom. Ἰδὼν οἱ ἅγιοι, or something similar seems to be missing. The translator reads in the singular number "novit," referring to David: the whole sentence was absent from the Bavarian manuscript. * The plural number fits here entirely, because it is shown by the example of the saints when it is permitted to set forth one's own praises.
Col. 309, l. 4 from the bottom. Μετ’ ἐκείνους. Whom? * Namely the ancients who had been in Egypt, of whom he speaks here. — Ibid. l. last. Παραδοθέντες, in the ms. deleted. Perhaps neither is sufficiently grammatical; but that [the latter] is more tolerable.
Col. 310, l. 3. Γεδεών. Delete; for it has arisen from a marginal gloss to Ἱεροβάαλ. For Gedeon and Jerobaal were the same. Both names could also have been added by Chrysostom himself, τὸν Ἱεροβάαλ, τὸν Γεδεών. Be that as it may, delete the comma after Jerobaal in the Greek and in the Latin.
HENRY SAVILE’S NOTES
On the Homily on Widows
Col. 321, in the title. The Augustan catalogue also acknowledges this oration as no. 27. It was delivered at Antioch after that which is placed immediately before it. We have emended it from a manuscript in the Bavarian library, having transcribed it from the library of New College, Oxford. — L. 9. Τὸ γυναικῶν. Read ἀπὸ τοῦ γυναικωνίτιδος.
Col. 323, l. 40. ἤ. It seems to be redundant, or it should be changed to εἰ.
Col. 324, l. 36. Καὶ ταύτην, ἀσχημοσύνην. Halesius thinks this place, which is without doubt corrupt, should be restored thus: "ὑπομεῖναι τὴν ἀσχημοσύνην, βούλονται γαμῆσαι πάλιν, μετὰ τὴν πρώην ἐπὶ τούτῳ ἐλπίδα, τοῦ γάμου δοθέντος, ἵνα τὸν πρὸς τὸν Χριστὸν καταπατήσει συνθήκας. ὡς εἰ μή."
Col. 327, l. 3. ὧδε. Does not fit this place.
HENRY SAVILE’S NOTES
On the Homily on Elias and the Widow
Col. 337, in the title. This oration of good quality was transcribed from a manuscript in the Chalcidensis... and no other copy was available besides it, so it is not surprising that some things remain to be emended, although they are few and of no great moment.
VARIOUS NOTES
Col. 346, l. 28. *Μακαρίζης*. It would be better to refer this to *ταλανίζης*. It is more probable that the negation *μή* should be removed here before *μακαρίζης*, and that one should read *ἵνα μακαρίζης πενίαν, ἵνα μὴ θαυμάζῃς πλοῦτον*. For it is not so easy for *ταλανίζης* to be changed into *μακαρίτης*.
NOTES OF HENRY SAVILE On the Homily on the Delights of the Future, etc.
Col. 347, in title. Described for our use from the Pera of Constantinople. *Ταῦτα* is without doubt [the reading], unless it is a fragment of another oration, which I do not know. It is not a fragment, but is complete in all its parts, as is proven both by the sequence and by the Royal and Colbertine manuscripts. L. 14. What if we read *παρὰ*? All the manuscripts have *παρά*, which preposition, even if less frequent in this usage, seems capable of fitting.
Col. 352, l. 36. *Καὶ ὡς ἀτενίζοντες ἦσαν πορευομένου αὐτοῦ*. Either these words must be expunged, or they must be supplied from the cited context. The sentence certainly appears completely defective. L. 38. Perhaps, *ἐκ τοῦ αὐτοῦ εὑρήματος*.
NOTES OF HENRY SAVILE On the Homily, That One Ought Not to Divulge the Sins of Brothers.
Col. 353, in title. We provide this oration, described from the Augustan library, which the frequently mentioned Augustan catalogue, number 43, also acknowledges as true and genuine: and rightly so. You have this Augustan catalogue, which is frequently mentioned, above in the notes placed at the end of Volume I.
Col. 360, l. 18. *Διὰ σεμνοτέρας ὁδοῦ*, or something of that sort seems to be missing; understand *πύλης* or *ὁδοῦ* after *σεμνοτέρας*. *Ἐδὶ ἀποσιώ* is not unknown to Chrysostom.
NOTES OF HENRY SAVILE On the Homily, That One Must Not Despair.
Col. 363, in title. Described from the library of the monastery of the Holy Trinity on the island of Chalce in the Thracian Bosphorus: the Augustan catalogue, number 44, acknowledges this itself.
Col. 369, l. 44. Read: *ὡς τὴν ἑαυτῆς φιλεῖς κεφαλὴν, ὦ γύναι, καὶ εἰ τιμᾷς, οὕτω τίμα*, etc. Halesius followed this reading in his Latin interpretation, Fronto Ducaeus. The passage, however, as it stands, can be explained thus: *ὡς τὴν ἑαυτῆς φιλεῖς τὴν κεφαλήν, ὦ γύναι· καὶ εἰ τιμᾷς, οὕτω τίμα τὸν ἄνδρα*. "As you love your own head, O woman, and if you honor it, thus honor him."
Col. 370, l. 5. Instead of *[Greek removed]*, something else should be substituted.
NOTES OF HENRY SAVILE To the Homily on that text, "I withstood Peter to the face."
Col. 371, in title. We have completed and accurately corrected this oration—which can easily be numbered among the chief works of Chrysostom, acknowledged by Augustan catalogue number 35, and discovered in the Bavarian codex *ἀκέφαλον*—from a manuscript of the most learned Fronto Ducaeus. Furthermore, after the book was printed, there was obtained a copy described for me by Samuel Sladius at Constantinople, from which we have excerpted certain things; it is a not-to-be-neglected transcript, which we have marked with the letter C in these notes. See the adversarial epistles of Jerome and Augustine, who, as it seems, took the material for their dispute regarding this deed of Peter from this oration of our John. The various readings of this Constantinopolitan codex are adapted to the numbers of our edition as follows: — L. 3. *ἦν ἁμαρτία*. L. 9. *[Greek removed]* is missing. L. 12. *Γενομένην ἡμῖν ἀπεῖργε*.
Col. 372, l. 11. *Τούτου*. Read: *αὐτοῦ*. L. 12. *Καὶ κυβερνήτου χειρῶν καὶ τῶν οἴκων ταχύτερον κατευθύνει*.
Col. 373, l. 2. *Ἐγνῶμεν δὲ τοῦτο*. Read: *ἐγὼ μὲν ἀεὶ τούτου*, placing after *πείρας* in the following line *ἀπήλαυσα*. L. 14. *Λιπαρὰ καὶ εὔγειος ὑμῶν ἐστιν ἡ ἄρουρα, ὥστε ὑποδέχεσθαι καὶ πολυπλασιάζειν*. L. 21. *Περὶ*. L. 25. *Ἐγηγερμένης*. L. 56. *Καὶ πρόβολοι* is missing in C. Shortly [after] l. 41, *πλείων ἡμῶν*. *πάντων; τῶν τυχ - -* l. 53. *Τοῦτο*. *τί δὲ εἶπε, ἔμπροσθεν*.
Col. 374, l. 16. *Τῷ λόγῳ διασκέπτων τὸν θεμέλιον τοῦ νοῦ, ἵνα*. L. 19. *αἵματι* instead of *[Greek removed], ἀλλά*. L. 25. *ἐπιβολαῖς*. L. 51. *Τίνος οὖν ἕνεκα κατὰ πρόσωπον*, these are missing in C.
Col. 376, l. 5. *Αὐτόν*, and *καί*. L. 6. *λέγει*, *ὡμολόγησε μετὰ παρρησίας*, are missing.
Col. 379, l. 2. *[Greek removed]* is missing.
Col. 383, l. 37. *Τοῦτον* is missing in C.
In the remainder, that Constantinopolitan codex agrees with our printed version.
Col. 387, l. 18. Read *ἄρα* without an interrogation mark. Thus, at least, I think it must be corrected.
NOTES OF HENRY SAVILE To the Homily on Eutropius.
Col. 391, in title. Socrates remembers this oration (*Ecclesiastical History*, bk. VI, ch. 6, fol. 255, Robert Stephanus edition), and Sozomen (*History*, bk. VIII, ch. 7, fol. 108); see them, for they shed much light upon this sermon. See also oration 18, vol. V, [where there is] much pertaining to this (the following oration in this edition is). Furthermore, Fronto Ducaeus, often mentioned by me, sent the transcript of this oration to me.
Col. 392, l. 11. *Ἐκύλισαν*. We have edited it thus from the context, although both the exemplar and the *Florilegium* read *ἐκύλισαν*, and perhaps Chrysostom read it thus. For it does not have an inconvenient meaning. Halesius. *In the Greek Bibles it is read, ἐκύλισαν. An ancient interpreter of Chrysostom in manuscript: "Better are the wounds of a friend than the deceitful kisses of an enemy."
Col. 394, l. 43. *Τῆς σπουδῆς*. The interpreter [read] *τῇ σπουδῇ καὶ τῇ συνδρομῇ*.
There are no notes by Fronto Ducaeus on all the preceding homilies.
NOTES OF HENRY SAVILE On the Homily on the capture of Eutropius.
Col. 395, in title. We have brought this oration—which had been published at Paris nearly 60 years ago in a very faulty state—nearly to sound condition from a manuscript codex in the Royal library there. Furthermore, this Eutropius, a eunuch of the Emperor Arcadius, and our John’s greatest supporter in obtaining the Constantinopolitan see, when he had fallen into the emperor’s wrath in the very year of his consulship, fled to the church: Chrysostom immediately delivered an oration upon him as he was hiding under the altar, which see on page 76 of the eighth volume: which seemed to many to be inhuman—to insult the miseries of a calamitous man and a former friend. But it is gathered from the proem of this oration that Eutropius was sought by the emperor, was by no means surrendered by John, but was later found outside the church, perhaps, and dragged off to punishment. These circumstances, however, seem in some way to clash with those things which are narrated in ecclesiastical history. But to our John, who was personally involved in the events, one must give credit even against all the historians. Chrysostom did not inveigh against Eutropius in the preceding oration in order to insult him; but so that he might to some extent satisfy the people who were angry against him, and thereafter appease them and lead them to mercy, which he also achieved. See the homily itself.
Col. 404, l. 11. *Ποταμῶν ἐξ ἠχῶν*. Read from Nahum 2 [sic], from whence this passage is taken, *εἰς ἠχῶν*. If it is read thus, it seems that it should be translated "drying up the rivers."
Col. 407, l. 16. *Νεκρόν*. Read *νεκράν*.
Col. 410, l. 42. *Διὰ τί παράδεισος;* These things do not cohere with the preceding. Boisius says this very thing at greater length in his Savilian notes, p. 763. Truly, in this homily, one wanders abruptly from one argument to another throughout.
NOTES OF FRONTO DUCAEUS To the prior Homily on Eutropius.
Col. 391, in title. The Reverend Father Jacobus Sirmondus sent to us from Rome one very rare exemplar of this famous homily, since it could not be found in other European libraries. But the most ancient Parisian edition of the year 1524 will be to us like a Greek codex, which we formerly encountered as a manuscript in our Agen college. In it the title was primarily, *Epistle to Eutropius the Consul*, but Gelenius added in the year 1547 what indicates the occasion of the delivered oration or sermon, and the dignities of Eutropius. That he was consul and chamberlain of the sacred palace is testified by Socrates, bk. VI, ch. 5: *προεστὼς τοῦ βασιλικοῦ κοιτῶνος καὶ τὴν τοῦ ὑπάτου ἀξίαν λαβών*, whence Epiphanius Scholasticus calls him "chamberlain" in the *Tripartite History*, bk. II, ch. 4. That he was also a patrician is evident from those words of Arcadius in bk. XVII, *De poenis*, Codex Theodosianus: "Let him know that he has been stripped of the Patrician dignity." The day inscribed on that constitution signifies that these things were done in the year of Christ 399 before the feast of Easter, and the Greek text of Chrysostom does not contradict it. This homily on Eutropius now appears in a more emended state.
NOTES OF HENRY SAVILE On the Homily before exile.
Col. 427, in title. This oration of Chrysostom, not found elsewhere, was preserved by this small book of George. For the Latin translation see vol. VII, p. 941. It is, however, *γνωστά*.
Col. 429, l. 49. *Καὶ οἶδας*. The interpreter seems to have read *εἴτε οἶδας*. Whether *καὶ οἶδας* or *εἴτε οἶδας* you read, the sense is the same, since *οἶδας* is said as an interrogation.
Col. 430, l. 26. Instead of [Greek removed], the interpreter seems to have read [Greek removed].
NOTES OF FRONTO DUCAEUS On the Sermon before exile.
Col. 427, in title. Previously this sermon was circulated among the Latin volumes of the works of St. John, but its Greek text did not appear in any manuscript codices. Therefore, it would have been lost without George of Alexandria, who [preserved] this and...
a rough sketch of the speech. Departing from the occasion of the icon [being set back up], he hinted that Theophilus was attempting to insult the Church under him, just as the king of the Egyptians [had once attempted against] the wife of the patriarch Abraham, as the books of the Hebrews recount. And having, as was natural, praised the people for their zeal, and those in power for their goodwill toward him, he moved the multitude to many acclamations and praise of the king and his royal consort, so that even... [fragmentary Greek persists] ...that no one is able to harm the man who does not harm himself. Written from Cucusus in Armenia, while he was in exile; that [the man who does not harm himself] will be able to harm no one, and regarding the three youths... [fragmentary Greek persists] ...when he had been sent out from exile from Cucusus to the blessed Olympias and all the faithful... [fragmentary Greek persists] ...the bold and terrible to many [was] standing by; but those who were lowly and of lowly estate, and not even one of those well-known [suffered]... But [regarding] the one who is suffering [in his mind] with such a sickness... Or were you burned? Or did you die? [He] will be able to [strengthen] the one watching and keeping vigil in the Lord, to whom be glory and power for ever and ever, amen. In the first [manuscript]... [fragmentary Greek persists] ...Cucusus... giving food to those starving for the word of the Lord, a famine has now seized the earth and the royal city. This [epistle] is called [the one concerning]... and the good letters and the help of words...
VARIORUM NOTES
...the following into his own Life, so that we might lack neither: although the second part is attached to both, which does not run to the end woven in the same thread. For from those words on p. 417, *ἀλλὰ τοῖς ἐμαυτοῦ δόγμασι*, the appendix begins, which is not recognized by the ancient interpreter, and seems to be *παραγραφή*. The rest of Fronto Ducaeus’s notes generally refer to the interpretation of Godfrey Tilmann, which, because it was *παραγραφή* and was adorned [artificially], was rejected.