Various Readings on the Books Against Julian

He calls the Son his right hand and arm, as it is written: “His right hand and his holy arm have saved him.” ^A Just as therefore the arm is consubstantial with that to which it is an arm, so is the finger with that to which it is a finger. Therefore the Holy Spirit is consubstantial with the Father and the Son.

V. FRAGMENTA VARIA (1).

1. Cyrilli referentis sententiam Julii Romae episcopi.

2. Cyril reciting the opinion of Ambrose.

3. From Cyril's book of sentences.

* Psal. xcvii, 1.

(1) This book of sententia, consisting as I think of excerpts from works, is cited by Anastasius the Vatican, p. 36.

VARIOUS READINGS TO THE BOOKS AGAINST JULIAN EXPRESSED BY JEAN AUBERT FROM VARIOUS CODICES.

Col. 505 B: *it* is wanting in some codices, it is found in the Regius. Ibid. 13: *it* is wanting in some, but the Regius has it.

Col. 509 in the title: The Christians often called Julian *unholy*; but the account is worthy of mention, especially that by which Maris bishop of Chalcedon rebuked him to his face, Socr. lib. III, c. 10; Sozom. lib. V, c. 4. Ibid. A 12: Reg. codex.

Col. 512 A 12: *So* the Reg. codex; others *so*. Ibid. D ult.: *al.* [and so Spanheim reads].

Col. 513 D 9: In *al.* cod.

Col. 516 A 10: *As* by Euseb. Ibid. 12: Euseb. Ibid. 14: Euseb. Ibid.: Euseb. Ibid.: Euseb. Ibid. 5: Euseb. Ibid. D 1: Correct from Euseb. De præpar. evang. Ibid.: in others, *As* by Euseb. in the cited place, which is the true reading.

Col. 520 C 6: In some codd. Ibid. D 6: *to be*. Al.: *to be known*.

Col. 521 C 14: *They signify*. Al.: *signifying*.

Col. 524 C 6: *non that*. Al.: *not yet*. Ibid.:

Col. 528 A 4: *drawing*. Al.: *having*. Ibid. C 12: *having been allotted*. Al.: *having been called*, better, as I think.

Col. 549 D 7: *is a mixing*. Forte *predominance*.

Col. 548 D 3: *in the*. Justinius martyr. Parænesi ad Græcos, *in the*. Ibid.: Just. Ibid. 14: *vane*. Apud Justin. *slack*.

Col. 557 A 9: *prevailing*. Al.: *assisting*. Ibid. B 5: *often*. Al.: *continually*.

Col. 566 A 7: *to the necessary*. *the necessary*. Ibid. B 15: *we shall meet*. Al.: *we shall meet*. Ibid. C 1: *to me*. Al.: *for my part*. Ibid. D 6: *of the lake of Tiberias*. Al.: *the lake of Tiberias*.

Col. 561 C 10: *to bring*. Al.: *to bring*.

Col. 564 A 12: *men*. Al.: *simply*. B 11:

^A for we shall not use such an enemy as a judge. Al.: *for to those who are such enemies as judges*. ^B Ibid. D 6: *diaxyrois*. Al.: *diaxyroun*. Ibid. 11: *accusing*, Al.: *accusing* (participle). Col. 565 ^A 4: *in these to set forth*. Al.: *to loose*. Col. 568 ^A 5: *you love*. Al.: *you loved*. Col. 569 ^A 4: *might be full*. Al.: *might be full* (plural). So a little later, *is wondered at*, instead of *are wondered at*. Ibid. 7: *godlessness*. Al.: *godhead*. Ibid. ^B: *they set before*. Al.: *they stand around* or *they encompass*. Ibid. 10: *might let in*. Al.: *they let in*. Ibid. ^C 6: *against us*. In our copy, *against you*. Ibid. 7: *exceedingly*. In our copy it was written erroneously *and smooth*. Ibid. 8: *of a writing*. In our copy, *of a writing* (omitting 'the'). Ibid. 14: *worth hearing*. Al.: *to be wondered at*. Ibid. ^D last [line]: *of natural [things]*. Al.: *of natural* (feminine). Col. 572 ^A 11: *the all and the whole*. Al.: *the whole and the all*, and *towards the world*. In our copy, *the world and towards the whole*. Ibid. 19: *the infinite*. We have followed the edition of Plutarch; for in our copy it was written *to the infinite*. Ibid. ^B 5: *that the worlds are spherical. And that it is possible to use other shapes also*. Al.: *the world to be spherical, and to be able to use also other shapes*. Ibid. ^D 1: *is bounded*. The edition of Plutarch has *is decayed* [kerainetai], that is, *are changed*. Ibid. 10: *they say*. In our copy, *saying*. Col. 573 ^A 1: *to be enlivened*. Al.: *to be enlivened* (variant spelling). In our copy, *to be cheered*. Ibid. ^B 5: *he confesses*. Al.: *he etymologizes*. Ibid. ^C 13: *and the whole*. In our copy, *in general*. Ibid. ^D 4: *of him*. Al.: *he*. Ibid. 10: *of the way of stumbling in no respect*. In our copy, *of him in no respect, stumbling the way*. Col. 576 ^A 6: *those of Plato*. In our copy, *the voice of Plato*. Ibid. ^B 8: *a firmament in the midst of the water*. Al.: *and let it be separating between water and water*. V. C. Ibid. ^C 8: *But he said nothing as though concerning things that had come to be at all, although having mentioned them many times*. V. C. Ibid. 12: *of bodies*. Oecol. seems to have read *of tabernacles*. In our copy, *of tabernacles*. Ibid. ^D 3: *the wet and dry substance*. Oecol. seems to have read *of the substance*. In our copy, *the wet, dry substance*. Ibid. 7: *to those wishing*. Al.: *to those having chosen*. Ibid. 14: *creation*. Oecol. seems to have read *disposition*. Col. 577 ^A 2: *an exit going*. Al.: *an entrance*. Ibid. 15: *the mind of those times*. In our copy, *the mind of the then time*. Ibid. ^B 3: *they have worshipped*. Perhaps *and having worshipped*. Ibid. ^C 9: *of the wise God who was the hearer?* Al.: *of the wise one, the hearer would have been*. Col. 580 ^A 13: *the underground [motion] having been carried*. Plut. ed.: *the underground motion*. Ibid. ^B 5: *notion*. Plut. ed.: *substance*. Ibid. 11: *you say*. In our copy, *nature*. Ibid. ^C 9: *zeal*. Al.: *fore-thought*. Ibid. 10: *we have believed*. Al.: *they have believed*. Col. 581 ^A 9: *forms*. Perhaps *shapes*. Ibid. ^D 4: *rabble*. Al.: *rabble* (different case). Ibid. 8: *he blames*. Al.: *he blames* (different case). Col. 584 ^A 5: *keladeinen, that is*. In another codex: *ladinen, and Poseidon the wet substance*. Ibid. ^D 2: *to the eternal, that which is not at some time, to the ever-existing that which is in time*. In our copy it was written, *to the ever-existing, that which is not at some time, to that which is in time*. Ibid. 8: *that* is absent. Ibid. ^C 3: *stood over*. In our copy, *stood over* (aorist). Col. 585 ^B 7: *with creations*. In our copy, *with creation*. Ibid. ^D 11: *sayings*. In our copy, *usages*. Col. 588 ^A 6: *from the to the*. Eugub., referring to this passage in [his book] *On Perennial Philosophy*, writes: *from the to the*. Ibid. 10: *he set*. Read: *was being set*. Ibid. ^B 2: *whence did he appear?* He appeared. In another codex: *whence did this great sun appear? And he said, Osiris: he appeared*. Ibid. 10: *unmixed*. Al.: *most extreme*. Col. 589 ^B 15: *oratory*. In our codex, *creation*, but *oratory* is better, *public speaking*. Ibid. ^C 2: *of works*. It is added in Plato: *things that came to be through me*. Ibid. ^D 6: *of those willing*. In our copy, *of those coming*. Col. 592 ^B 8: *fashioned*. In our copy, *led astray*. Col. 595 ^C 13: *perceptible* was missing in our copy, and we added it from the edition of Porphyry. Ibid. ^D 3: *defiled*. Ed. Porph.: *polluted*. Ibid. ^D 6: *leading*. Porph. ed.: *re-leading*. Ibid. 7: *singing* (feminine). Porph. ed.: *singing* (feminine, different word). In our copy, *singing* (feminine, the first word). Ibid. 8: *impassibility*. Porph. ed.: *to the impassible*. Col. 596 ^A 6: *passing through*. In our copy, *appearing*. Col. 597 ^A 2: *as I said, of magnificent, energy and power*. Al.: *energy and magnificent power, as I said*. Ibid. 5: *they drag down*. Al.: *dragging down*. Ibid. 6: *they are gifted*. Al.: *being gifted*. Ibid. ^B 11: *bound together*. Oecol. seems to have read *composed*. Ibid. ^D 10: *is in*. Herm. ed.: *there is*. Ibid. 13: *that*. Herm. ed.: *such*. Ibid. 15: *to attach*. In our copy, *to describe*. Col. 600 ^A 7: *the ones having begotten [him]*. Herm. ed.: *the maker has begotten*. Ibid. 11: *these*. Eugub. *On Perennial Philosophy*, book v: *these things*. Ibid. 14: *most terrible*. Eugub.: *most new*. Ibid. ^B 3: *and besides the not being*. Al.: *and besides the not knowing*. Ibid.: *the things which follow are read somewhat differently* in Eugub. at the cited place. Col. 601 ^A 11: *and by Zeus*. Al.: *and indeed also*. Ibid. ^B 9: *perceptible things*. In our copy: *intelligible things*. Col. 604 ^C 6: *to assent*. In our copy: *it assents*. Col. 605 ^A 2: *to work of*. Al.: *to work something of*. Ibid. 6: *he sets before*. In our copy: *he sets before* (prefix variation). Ibid. 7: *to work like*. Our copy: *to serve as priest*. Ibid. ^D 1: *to guides*. Our copy: *to disciples*. Ibid. 6: *to call*. Perhaps: *you call*. Col. 608 ^B 10: *upon them*. Amended, as it was written *upon him*. Ibid. ^C 12: *might signify*. Al.: *might signify* (subjunctive). Ibid. ^D 10: *and motions*. Add: *and motions according to place*. For so it is in our copy, although erroneously *according to place* (as one word). Col. 609 ^A 2: *having shown*. Al.: *having shown* (accusative). Ibid. ^B 2: *unfitting*. Al.: *fitting*. Ibid. 6: *having remained*. Al.: *he remains*. Col. 613 ^A 3: *of things said*. Al.: *of things found*. Col. 616 ^A 10: *This whole passage from these words, "Do you wish then, O man," etc., up to those in col. 620 ^C 12, "having persuaded Adam," is missing in some codices*. Col. 617 ^A 15: *it is cared for*. Plat. ed.: *it matters*. Ibid.: *otherwise*. Emend. from Pl. ed., since in our copy it was read *or not*. Ibid. 4: *to be grieved*. Ed. Pl.: *to be grieved*. Ibid.: *to be led wrongly*. In our copy: *to be brought near*. Ibid. ^D 15: *most wickedly*. Oecol. seems to have read *most wicked men*. Ibid. ^C 2: *upon her*. It was written in our copy, *upon her* (accusative). Ibid. 5: *from God*. It was written in our copy, *concerning*. Ibid. ^D 8: *[things] of free will*. Al.: *with free [women]*. Col. 620 ^B 8: *of her*. Read: *her*. Ibid. 10: *the [motion] towards the female*. Some word is missing here. Ibid. ^C 10: *for indeed*. In our copy: *for some*. Col. 621 ^A 6: *whence*. Al.: *when*. Ibid. 8: *of one having given*. F.: *having given*. Ibid. ^B 2: *into the acquisition of virtue’s freedom, having obtained*. Read: *into the acquisition of virtue, having obtained*. Ibid. 15: *of one who is weak*. Al.: *of one who is strong*, more correctly *of one who is weak*. Ibid. ^C 5: *divine*. So Oecol. reads. In our copy: *of truth*. Ibid. ^D 5: *on whatever*. In our copy: *on whatever*. Col. 623 ^C 6: *turning towards*. In our copy: *turning around*. Ibid. ^D 5: *in gladness*. Read: *in abundance*. Col. 625 ^A 5: *to shake off [the goods] of the children*. F.: *to shake off the children*. Ibid. ^B 7: *he will persuade*. Al.: *he will set*. Ibid. ^C 6: *not without divine*—amended, since in our copy it was written erroneously *not without upright*. Ibid.: *in the psalms*. Col. 629 ^D 11: *I shall cause to be added*. In our copy, erroneously *I caused to be added*.

Col. 735 ^A C 4. *axion* (worthy). Al. *axion* (thinking worthy).

Col. 737 ult. *amēlestaton* (most neglected). Al. *akallestaton* (most unseemly).

Col. 740 B 1. *asebē* (impious). Fort. *amigē* (unmixed) or *asinē* (unharmed). Ibid. *prosana-phainein* (to show forth besides). Fort. *proanaphainein* (to show forth before). Ibid. 6. *enmorphon* (well-formed); in our copy *enaphor-mon* (unapt/unsuitable).

Col. 741 B 3. *houtōs* (thus). In another codex *ontōs* (really) is more correct. Ibid. C 7. *anomōs* (illegally). In our copy *ennomōs* (legally).

Col. 744 D 2. *ei gar* (for if). In our copy *ou gar* (for not). Ibid. 7. *tou charin ton huion touton* (for whose sake this son). In another codex *tou charin autou ton nothon huion touton* (for whose sake this bastard son).

Col. 745 A 13. *aponostēsantes* (those who have returned home). Fort. *apostēsantes* (those who have departed). Ibid. B 9. *ti dē tois* (what then to these). Oecol. seems to have read *epi tois* (upon these).

Col. 749 A 9. *kachynei* (increases). Emend. for *kakeinoi* (and those), which agrees with Oecol.’s version. Ibid. B 4. The word *Theos* (God) is added in some codices, and very reasonably so. Ibid. C 3. *autois* (to them). Al. *en tois* (in those). Ibid. 4. *taktikōs* (tactically). Ibid. *ouch heterois* (not to others). Fort. *k’an ouch heter* (even if not to others). Ibid. 10. *anamnēmonēsai* (to mention again). Fort. *amnēmonēsai* (to forget).

Col. 752 B 3. *ara* (then). For. *ara* (does). Ibid. C 3. *hapasēs* (of all). For. *aischynēs* (of shame). Ibid. D 4. *to brachy* (the short). Fort. *to trachy* (the rough).

Col. 753 B 9. *kai parotrynousēs eph’ heautēn ton philareton noun* (and urging toward itself the virtue-loving mind). Oecol. translates it wrongly thus: *Et ad hoc adhortaretur pia Prophetæ mens* (And to this the pious mind of the Prophet would exhort).

Col. 755 B 9. *ei gar* (for if). In our copy *ou gar* (for not). Ibid. B 15. *nomimon* (lawful). Ibid. C 6. *epipēda* (leaps upon). In our copy it was written *epipedo*. Ibid. *anosion* (unholy). Al. *anison* (unequal).

Col. 761 A 12. *ememelēmenō* (negligently). In the copy it was written *emmelēmenō* (harmoniously).

Col. 763 B 13. Our book 1 of *On the Sacrosanct Trinity* has the same. Ibid. D 6. *onta* (being). Al. *onta Theon kai* (being God and).

Col. 768 A 13. *anchistrophous* (quick-turning). Fort. *antistrophous* (turning against/corresponding). Ibid. B 4. *ep’ allous* (over/upon others). Scrib. *eis allous* (to others). Thus the Euripides edition. Ibid. 8. *heile* (took). Lib. col. *heilke* (dragged). Ibid. 10. *k’ ouden* (and nothing). Al. *ouk oid’* (I do not know). Ibid. C 3. *hoti peplastai* (that it is formed). Some word is missing here. Ibid. C 15. *ētimasmenon* (dishonored). Emend. whereas in our copy it was read *hetoimasmenou* (prepared). Ibid. D 10. *prothymoumenos* (zealous). In the copy *prothymou-menous* (zealous ones).

Col. 769 B 11. *eustheneias kai molis* (of strength and scarcely). Some word is missing; Oecol. [translates] *robore inferiores* (inferior in strength). Ibid. C 9. *tō logō kai tais theōriais* (by reason and contemplations). Procl. *on the sphere*: *hoi de loipoi kykloi, logō eisi theōrētoi* (but the remaining circles are intelligible by reason).

Col. 772 B 1. *katoistrēthēnai* (to be goaded). Emend. whereas in our copy it was read erroneously *katastrēthēnai*. Ibid. C 3. *proestēkotes* (presidents). *Prasides*, that is, conservators and defenders. In which sense Cicero says *praesidere*, as when he says *Galliam praesidere communi saluti imperii* (to preside over Gaul for the common safety of the empire). Ibid. C 13. *geōdaisias* (geodesy). In our copy it was written *geōdias*. Ibid. D 6. *katastē-santes* (having appointed).

Col. 773 A 7. *prospeirsthai* (to be attempted). In our copy it was written *prosepeirasthai* (to be attempted beforehand). Ibid. D 41. *toutous oun pantas*, etc. The passage is otherwise in Plato: *toutous oun pantas kai allous toioutōn tinōn mathemati-kous, kai tous tōn technydriōn, philosophous phēsomen? oudamōs eipon, all’ homoious men philosophous; tous de alēthinous, ephē, tinas legeis? tous tēs alētheias ēn d’ egō philotheamonas* (Shall we call all these, and others who study such mathematical things, and those of the petty arts, philosophers? I said not at all, but similar to philosophers; but who, he said, do you call the true ones? Those, I said, who are spectators of the truth).

Col. 776 A 9. *tines ēsan* (who they were). In our copy it was written erroneously *tines an isa*. Ibid. 11. *moun Chaldaioi* (only the Chaldeans). He cites this oracle in Justin Martyr in his *Paraeneticus*: where the rest agrees, except that p. 12, Greek edit. Paris, reads *Theon hagnōs* (God purely), but p. 23 reads *auton* (him), like our Cyril. Eusebius, *Preparatio Evangelica* lib. IX, refers to the oracle itself from Porphyry, where for *autogenēton* he reads *autoge-nethlon*. Ibid. D 9. After *kinēthēnai* there follows in Xenophon *tois d’ ouden an pote kinēthēnai* (to them, however, nothing would ever be moved).

Col. 777 A 5. *thaumastōs epethymēsa* (I have wondered greatly). In Plato *thaumastōs hōs* (wonderfully how). Ibid. 4. *hē dē kalousi* (which they call). Thus the Plat. edit. In our copy, *tēn klēsin* (the name). Ibid. 2. *prōton ara* (first then). Edit. Plat. *prōton ta toiade* (first such things). Ibid. 10. *ēsē* edit. Plato *dē*. Ibid. *syntrechetai*. In our copy,

^A *poteron* (whether). Amend from the Platonic edition, as it was written *proteron* (earlier). Ibid. 14. *touton* (this one). Edit. Plat. reads *toutōn de* (but of these). Ibid. B 1. *autōn toioutōn* (of these such things). Edit. Plat. *au toutōn* (again of these). Ibid. 5. *hōs ge* (as at least). Edit. Plat. *hōs dē* (as indeed). Ibid. Col. 781 A 1. 5. Perhaps *kai* (and). Ibid. 12. *ouk enarithmētous* (not innumerable). Perhaps *tous* (the). Ibid. B 6. *poieisthai* (to be made) for *poieitai* (is made). Ibid. C 6. *kataleipein* (to leave behind). Write *katalypein* (to sadden). ^B Ibid. D 4. *tage* (these things). Alt. *toge mēn* (this indeed). Col. 785 A 12. *koron* (satiety). Amend, since in our copy it read *chronon* (time); Oecolampadius translates it "satiety." Ibid. C 9. *pollōn* (of many). Write *theōn* (of gods). So the Platonic edition. Ibid. *diabŏēton* (renowned). In the copy it was written *adiabŏēton* (not renowned). Col. 788 C 8. *telos* (end). In another codex *teōs* (hitherto). Col. 792 C 7. *kai ti tōn teratōn apotelein* (and to accomplish some of the miracles). In our copy it is erroneously *kaitoi tōn teratōn apokteinein* (and yet to kill the miracles). ^C Col. 797 ult. *epikratēsantas* (having prevailed). Perhaps *epartēsantas* (having hung upon). Col. 800 B 12. *eukosmian* (good order). Oecolampadius seems to have read *euosmian* (good smell). Ibid. 14. "Or perhaps the gods and goddesses, taking their pleasure, will bring back weak women and adolescents to a fruitful life?" Oecolampadius translates thus: "Or perhaps the gods and goddesses will resist, lest boys who see this, which is completely useless, be destroyed." Ibid. C 13. *aphanesterous kai noētous* (more invisible and intelligible). Oecolampadius: "invisible and intelligible"; "visibles" is wrong. ^D Col. 801 B 10. *hōste to eu tethrammenon kērion* (so that the well-reared honeycomb), etc., *katasphaxai*. Understand Calpurnia the maiden, whom the father, Marius, sacrificed to the gods. Plat. in Parall. Ibid. C 2. *ei ton Marion epainei* (if he praises Marius). In our copy erroneously: *eis ton Marion epaineisthai* (to be praised toward Marius). Ibid. 6. *ephíesthai* (to desire). In our copy: *aphíesthai* (to be sent away). Ibid. 7. *autōn* (of them). In the copy *autous* (them). Col. 805 B 2. *plēthunomenos de enteuthen tais pros...* Infra, b. 8, p. 288. *plēthunomenos de enthen tais periodois* (multiplying, however, thence in the periods). Ibid. 9. *daneimas* (having distributed). Perhaps *diakeimenas* (disposed). Oecolampadius translates "souls living negligently." Ibid. Mid. E. Plato 2, *De legib.*, says that Aesculapius, having been struck by lightning because, induced by a price, he had restored to life a certain wealthy sick man who was at the point of death. Lib. III, Col. 808 A 1. *aganoi thumō* (with gentle spirit). Ed. Pind., *aganori misthō* (with gentle reward). Ibid. 3. *chersi de* (but with hands). Ed. Pind., *chersi d’ ara* (but with hands indeed). See Pindar and Eusebius, *De praepar. evang.*, last Greek edition, p. 121. Ibid. 11. *chrōmena* (using). Oecolampadius seems to have read *chrōmenous* (using, acc.). Col. 809 B 2. *chronous* (times). Intended perhaps *kata chronous* (according to times). Ibid. Col. 812 A 7. *latreutikōs dēlonoti, alla schetikōs kai timētikōs* (service-wise, namely, but relative and honorary). Namely, the act of *latria*, but relative, or of relation and honor. Which words are missing in the version of Oecolampadius. Ibid. D 10. *hystatos hērōōn* (last of heroes), etc. That oracle is referred to by Pausanias, *Eliac.*, book VI, ed. Henr. Steph., Greek, p. 361. Col. 813 B 2. *Sanchōniathou*. Alt. *Sanchōniathōnos*. Ibid. 7. *Hellēnōn* (of Greeks). Eusebius, *De praep. evang.*, p. 52, *barbarōn* (of barbarians). Ibid. 14. *kateskeuasmenous* (having constructed). Eusebius: *metaskeuasamēnoi* (having transformed). Ibid. C 5. *phusikōs* (naturally). Eusebius: *phusikous de* (but natural things). Col. 817 B 13. "Leviter attingentes, illudque praetereuntes" (Lightly touching upon, and passing that by). Oecolampadius adds: "For other things indeed have been fabulously handed down by eloquent men to his praise and vituperation, who, judging not very kindly," etc. Which phrases are missing in the Greek. Ibid. C 1. *philosophōn* (of philosophers). Alt. *philosophou* (of the philosopher). Ibid. 14. *axiopistos* (trustworthy). Oecolampadius reads "with report." Ibid. 12. Aristoxenus. Oecolampadius: "was the son of Aristoxenus." Col. 820 D 10. *exēgagen* (he brought out). Amend, as in the copy it was written *exagagein* (to bring out). Ibid. 12. *pikroteron* (more bitter). Oecolampadius seems to have read *pyknoteron* (more dense). Col. 821 A 11. *ph' tini* (what-ni). In another codex *hoti per* (that indeed). Ibid. C Col. 826 A 1. *teratologias* (of talk of monsters). Perhaps *teratologias*. Ibid. 2. *anamenontes* (awaiting). In another codex *perimenontes* (waiting for). Ibid. D 8. *homorois tisi tōn heterōn* (to some borders of the others). In another codex *heterois tisi tōn homorōn* (to some others of the borders). Col. 825 B 4. *basilea* (king). Alt. *basileian* (kingdom). Col. 829 ult. *speusē* (he rushes). Write *peusē* (you shall ask). Col. 829 A 6. *ho monogenēs* (the only-begotten). Amend for *homogenēs* (of the same race). Ibid. 10. *elasai* (to drive). Alt. *dielasai* (to drive through). Col. 852 A 14. *toude houtōs echontos* (this thing being so). In our copy *oude houtōs echōn* (not even holding so). Perhaps *ho de out’ echōn* (he, however, not holding). Col. 833 A 12. *anaischuntos* (shameless). Perhaps *anaisthetos* (insensible). Col. 836 C 1. *Kyrēniō*. Perhaps *Kyrēniou*. Col. 837 D 2. *hoti* (that). Perhaps *hote* (when). Ibid. 5. *ouch Hebraiōn* (not of Hebrews). Oecolampadius seems to have read *ouch hōs* (not as). Ibid. 7. *mochthēros* (laborious). Perhaps *mochthēros* so that it might be "laborious". Col. 841 B 2. *askeisthai* (to be exercised). Read *akeisthai* (to be healed), as also p. 247, line 1. So in our copy *diakeisthai* (to be disposed). Col. 844 B 8. *pathōn* (of passions). Write *pathōn* (having suffered). Col. 845 B 11. *kratēsasan* (having conquered). Alt. *katakratēsasan* (having overcome). Ibid. 12. *ep’ autō gēraos oudō*. Hom. *Odyss.* alpha, *oud’ hiketo gēraos oudon* (he did not reach the threshold of old age). Plato 1 *De rep.* Our Cyril has the same regarding Solomon, in book XIV *De ador. in spiritu et veritate*, and uses this verse of Homer there. Col. 848 A 2. *aphēlikos* (of advanced age). Suidas explains this word as "elder," although others take it for "adolescent." Ibid. B 14. *apomnēmoneusas* (having remembered). Read *amnēmoneusas* (not having remembered). Col. 849 C 2. *apomattontai* (they wipe off). Alt. *enapomattontai* (they impress upon). Ibid. D 4. *theotētos* (of divinity). Oecolampadius seems to have read *atheotētos* (of atheism). Ibid. 6. *sunebē* (happened). In our copy *sebē* (he revered). Ibid. 8. *ē tōn hiereōn* (or of the priests). In our copy erroneously *ouch hiereōn* (not of the priests). Col. 852 A 3. *genos ē*. Some word seems to be missing, such as *airoumenos* or *enistamenos*. Col. 857 C 4. *metron* (measure). Alt. *monon* (only). So Oecolampadius seems to have read. Col. 860 A 3. *asebōn* (of the impious). Oecolampadius reads *eusebōn* (of the pious), so that the sense is: "We have subjected the Attic tongue to the preaching of pious dogmas." Ibid. B 6. *chrēstēria*. Generally all things made suitable for use or necessary. Ath. edit. Casaubon, p. 203. Ibid. 7. *eme goun iasato pollakis Asklēpios*, etc. Greg. Naz. *contra Julian.* Col. 861 A 12. *tropous* (manners). Alt. *tupous* (types). Ibid. 14. *saphōs* (clearly). In our copy *sophōs* (wisely). Ibid. B 13. *hierōtatēs* (most holy), as infra. In our copy *iatrikēs* (medical). Ibid. 13. *heterōn* (others). Perhaps *hetairōn* (companions), as later *heterotropōn*, perhaps *hetairō*. Col. 865 A 14. *proēkontōn* (of those advanced). In another codex *proēkontas* (having advanced). Col. 868 ult. *ennomou* (lawful). Write *ennomois* or *nomou*. Col. 869 D 4. *parastēsei* (will present). Vulg. *paristēsi* (presents). Ibid. 6. *brōma* (food). Vulg. *ktisma* (creature). Col. 873 B 8. *gamōn eleutherōn lēstai* (robbers of free marriages). So *gamoklopein*, *ho gamoklopos* adulterer. Phocyl. Ibid. 15. *ephasan* (they said). Alt. *ephaskon* (they were saying). Col. 876 A 12. *asunēthōs* (unusually). Read *asunēthes* (unusual). Ibid. B 15. *skopon* (mark). Write *skoton* (darkness). Col. 877 B 9. *apespase* (he tore away). Alt. *apesobēse* (he drove away). Col. 880 B 2. *houtōs* (thus). Alt. *ontōs* (really). Col. 881 A 11. *proalestatēn* (most...?). In our copy it was written *prokallestatēn* (most beautiful). Ibid. 19. *apophotēsantes* (having departed). In another codex *apophotēsontes* (about to depart). Ibid. C 7. "*Hēra tina*" (some Hera). In our copy it was written, *hērōōn tina* (some of the heroes). Col. 885 B 11. *ekeinōn* (of those). Perhaps *ekeinou* (of that one). Col. 888 A 7. *apexeirgasthe* (you have wrought out). Alt. *epexeirgasthe* (you have wrought additionally). Ibid. C 6. *houtoi*. Vulg. del. Ibid. 7. *tauta*. Vulg. del. Col. 889 B 12. *einai* (to be). Alt. *eidenai* (to know). Ibid. D 1. *hypheimenēs* (yielding). Oecolampadius seems to have read *hypokeimenēs* (subjected). Ibid. *ouk ousēs* (not being). In our copy *akousēs* (hearing). Col. 891 A 12. *phanai ti* (to say something). Our copy *phainetai ti* (something appears). Ibid. C 3. *mega* (great). Our copy *meta* (with). Col. 895 B 1. *genesthai* (to be born). Perhaps *genēsesthai* (to be about to be born). Ibid. Col. 896 C 5. *elalēse* (he spoke). Ed. LXX, *elalēsan* (they spoke). Col. 897 D 7. *Ezechian* (Hezekiah). Alt. *Sedekian* (Zedekiah).

VARIOUS READINGS ON THE BOOKS AGAINST JULIAN

Col. 899 B 14. *aresi* (it pleases). LXX, *areskē* (it may please). Ibid. C 2. *peristraphēsetai* (it will be turned around). Alt. *perigraphēsetai* (it will be circumscribed). Col. 901 A 2. *hōsper oun ek toutōn epichōreite* (as therefore from these things you allow). Oecol. seems to have read: *eiper oun ek toutōn epicheireite* (if therefore from these things you attempt). That is, "if from these things you attempt to conclude." Col. 904 C 3, line before last. *synagagōn* (having brought together). Alt. *synenengkōn* (having brought together). Col. 908 A 8. *hen esti* (it is one). Emendation for *enesti* (it is present). Ibid. C 3. *anekleipton* (unfailing). Ed. Plutarch, *anengkliton* (blameless). Ibid. *eph'* (upon). Ed. Plut. delete. Ibid. 15. *poteron oun*, etc. Eusebius, *Praepar. evang.*, bk. xi, c. 9. Although the passage cannot be found in Plato's *Timaeus*. Ibid. D 5. *logos de estin eis hena Theon eidōs* (but it is a word knowing one God). Alt. *dēlos de estin hena Theon eidōs* (but it is manifest that it knows one God). Col. 913 A 4. *pisteusōmen* (let us believe) is missing in the Plato edition. Col. 914 A 5. "As for the remaining gods, thus," etc. Plato in *Timaeus*. The same is reported by Clement of Alexandria, bk. v, *Stromata*. Col. 917 A 1. *kai kuriō* (and to the Lord). *kai* (and) is missing in Plato. Ibid. 6. *orthōs* (correctly). Plato, *ontōs* (really). Ibid. C 4. *epicheirein echein* (to attempt to have). In Eugubinus, *De perenni philosophia*, p. 47, where this passage is referred to, *eipein* (to say). Ibid. 7. *archometha* (we begin). Eugubinus, *archōmetha* (let us begin). Col. 920 D 13. *aoriston* (undefined). Eusebius, *lib. De praepar. evang.*, *ariston* (best). The same in the Plotinus edition. Col. 921 C 1. *autē de* (but she herself). Plot. ed., *kai autē* (and she herself). Ibid. *choregei tēn zōēn* (supplies life). Plut., *ē choregē to zēn* (or supplies living). Ibid. 14. *tēs hēmeras* (of the day). In our example it was written, *tas hēmeteras* (our own). Col. 924 B 2. *autos* (he himself). Oecol. seems to have read *autē* (she herself). Ibid. 12. *ēn* (was). Perhaps *ē* (or). Ibid. D 2. *hōs ephēn* (as I said), it seems it should be read *hōs gar ephēn* (for as I said). Col. 925 A 9. *apostēsomen* (we shall cause to stand apart). Alt. *apostēsometha* (we shall stand apart). Ibid. D 9. *sympēxas* (having fastened together). Alt. *symmixas* (having mingled together). Col. 936 A 4. *Gentinianō* (to Gentinianus). Write *Gentilianō* (to Gentilianus), which is the proper name of Amelius. Porphyry in *Life of Plotinus*. Ibid. 8. *einai* (to be) is missing in Eusebius, *De praepar. evang.*, bk. xi, where this passage is referred to. Ibid. *ho barbaros* (the barbarian). Euseb., *ēn ho barbaros* (the barbarian was). Ibid. 9. *axia* (worth). Euseb., *ataxia* (disorder). Ibid. 10. *einai, di' hou* (to be, through whom). Euseb., *einai, kai Theon einai, di' hou* (to be, and to be God, through whom). Ibid. 12. *kai ōn* (and being). Euseb., *ōn* (being). Ibid. 14. *meta tou* (with the). Euseb., *meta kai tou* (with also the). Ibid. B 3. *katenechthēnai* (to be brought down). Euseb., *katachthēnai* (to be brought down). Ibid. C 11. *phaskontōn* (of those saying). Ed., alt. *phaskousin* (they say). Col. 940 B 9. *enapastraptōn* (flashing within). Perhaps *epanastaptōn* (flashing upon). Col. 952 A 15. *elalēse* (he spoke). LXX, *ekalesen* (he called). Ibid. B 1. *apo* (from). LXX, *pro* (before). Col. 955 C 10. *kata touto* (according to this). Oecol. seems to have read *meta touto* (after this). Col. 956 B 6. *apais* (childless). Tertullian, *illiberis*, bk. iv, against Marcion. Col. 957 A 14. *aptetō* (let him touch). Oecol. seems to have read *apestō* (let him depart). Ibid. D 5. *kai synetos* (and intelligent). LXX, *ē synetos* (or intelligent). Col. 960 B 15. *epi tōn hagiōn* (over the holy ones). LXX, *epi to hagion* (over the holy place). St. Augustine, *Quaest. 53*, "and he shall pray for the holy ones," consult the passage. Ibid. C 9. *parabolē kai ainigma* (parable and riddle). St. Jerome in ch. 19 of the prophet Ezekiel: "It is doubtful to none," he says, "that a riddle and a parable imply one thing in the words, but hold another in the meanings." Col. 964 C 5. *sphagēs* (slaughter). In our example, erroneously *phagēs* (eating). Col. 965 A 13. *kathieroutai* (is consecrated). In our example *kathierountai* (they are consecrated). Col. 969 B 5. *Christō* (to Christ). Alt. *eis Christon* (to Christ). Ibid. C 14. *en adratois* (in things invisible/untouched). Oecol. reads *adraktois* (in things not to be grasped), i.e., in one's own private houses. Ibid. ult. *epei ta ge* (since indeed the). Oecol. seems to have read thus. In our example it was *epeita ge* (since then indeed). Col. 971 D 8. "Pious altar." Clement of Alexandria, bk. viii, *Stromata*, speaks of this altar, which the common people called "holy." Col. 972 A 5. *ei men* (if indeed). In our example *ē men* (or indeed). Ibid. C 3. *brōsima* (edible). So the edition. Porphyry. In our example *brōmasi* (with food). Col. 973 C 1. *apeithōs apeithēseis* (disobediently you will disobey). LXX, *athetōn athetēseis* (setting aside you will set aside). Ibid. 8. *anēgagon* (they brought up). LXX, *anebibasan* (they caused to go up). Col. 977 B 14. *lampran amphiesmenois* (clothed in a bright [garment]). Ed. Porphyry: *lamprēn peri sōma mē katharan amphiesmenos* (clothed about the body with a bright but unclean [garment]). Ibid. 15. *nomizetai* (it is thought). Porphyry ed., *nomizousi* (they think). Ibid. C 1. *lamprynomenoi* (being brightened). Ed. *lamprynamena mē* (things brightened, not). Ibid. 3. *mallon* (rather). Ed. *malista* (especially). Ibid. 4. *prospephykoti* (attached to). Ed. *pephykoti* (having grown to). Ibid. 5. *hagnon chrē naou* (pure one must of the temple). And see Clement of Alexandria, bk. v, *Stromata*. Ibid. D 15. *oude hen tini* (not even in one). Our example *ouden en tini* (nothing in one). Col. 980 C 1. *memōmenē* (blemished). Sap. Sirach, *memōchēmenē* (blemished). Col. 981 A 9. *mega to onoma* (great is the name). LXX, *dedoxastai to onoma* (the name is glorified). Col. 985 A 9. *dasypoda* (hare-footed). LXX add: "that this does not chew the cud, and does not divide the hoof; this is unclean for you." Ibid. 11. *onychistēras* (claws). LXX, *onychas* (nails/claws). Ibid. B 3. *tauta phagesthe* (these you shall eat). LXX, *tauta ha phagesthe* (these which you shall eat). Ibid. 6. *tauta bdeluxesthe* (these you shall abhor). LXX, *tauta ha bdeluxesthe* (these which you shall abhor). Ibid. D 10. *thesin* (placing/thesis). Oecol. seems to have read *skepsin* (consideration). Col. 988 D 2. *hodou* (of the way) was missing in our example. Col. 993 A 8. *battarizein* (to stutter/stammer). See the passage of Dio Chrysostom, where he teaches that *battarizein* specifically belongs to liars. Ibid. D 10. *misei de mellousas* (but he hates those that are about to be). Oecol.: "and hates those that are in the future expected." Col. 997 A 11. *Hēsaiou* (of Isaiah). Nay, Ezekiel, and it is a mnemonic error or a scribe's fault. Col. 1000 B 4. *diakrithē* (may be judged/distinguished) corrupt for *diabrithōn*, a word Cyrill uses quite often, as in bk. vi and *kataskōptei* (he mocks). In our example it was written *kataskopei* (he spies out). Col. 1004 A 8. *therapeuomena* (being cured/served). Oecol. seems to have read *peripheromena* (being carried around). Ibid. 12. *hopōs legein* (how to say). Alt. *ou legei* (he does not say). Ibid. B 9. *synagegarkotōn* (of those having gathered). Perhaps *synēgorekōtōn* (of those having advocated). Oecol.: "who in holy dogmas have attained exceptional honor." Col. 1008 C 8. *hosper* (even as). So Oecol. reads. In our example *hōsper* (even as). Col. 1009 A 5. *autou* (his). Vulg. *autōn* (their). Ibid. B 6. *Aggelos* (angel). Oecol. In our example it was missing. Col. 1016 C 3. *hexēs* (the following). Emendation for *ex hēs* (from which). Col. 1021 A 4. *mē prosēkon* (not fitting). The negative is missing in Oecol. and seems entirely to be deleted. Ibid. 8. *thamizein en autou* (to frequent in his). Oecol.: "to frequent." Ibid. 13. *epi* (upon). Perchance *esti* (is). Ibid. 6. *pros auto* (towards it). Alt. *autō* (to him). Ibid. 8. *synkathisantes* (having seated together). Alt. *synkathistantai* (they are seated together). Ibid. 13. *athliōs* (miserably). Oecol. has some things which are missing in the Greek: "Although not all, perhaps at least their own worshippers pity them." Col. 1024 A 6. *anthrōpōn* (of men). Ed. LXX, *aphronōn* (of foolish). Ibid. B 7. *manganeias ergon* (work of sorcery). Themistius, *or.* 146: "and assumes the dignity of sorcery, and the holiness of imposture." Col. 1025 D 2. *proskeimenēs* (lying beside). Perhaps *prokeimenēs* (lying before). Col. 1028 A 15. *tethnēkasi* (they are dead). In our example *tethnēkasi* (they are dead). Ibid. C 6. *tous taphous neōs epikelēménous* (graves called temples). "Graves turned into temples." Arnobius, bk. vi, *Against the Gentiles*, and others. Col. 1029 A 5. *alogēsantas* (having disregarded). Our example has *analogēsantas* (having reflected upon). Ibid. B 6. *ouk ex ouranou mallon eschēkasi pyr, all' exōthen* (they have not had fire from heaven, but from without). Some interpreters of Genesis supposed fire was sent by God into Abel's sacrifice. And Theodotus translates: "And God looked upon it, and ignited it." Ibid. C 9. *plērountes* (filling). In our example it was written *plērountai* (they are filled). Col. 1032 A 3. *akateunaston de kai diēnekes einai, dietetaxen* (and he ordained that it be unresting and perpetual). "That fire is what, sent from heaven, first consumed the sacrifices of the mediating Aaron, by which the priests thereafter perpetually up to the Babylonian exile burned the sacrifices." Ibid. 14. *an tēn* (the). Our example *d' en* (the). Ibid. B 2. *hōs ei* (as if). Our example *hōs oi* (as such). Col. 1035 C 7. *dia ti mē* (why not). Emendation for *dia ti me* (why me). Ibid. 11. *kainotēta* (newness) for *henotēta* (unity). For thus it was written in our example. Ibid. 13. *telos* (end). Vulg. *metron* (measure). Ibid. D 6. *elypēse* (he grieved). LXX, *elypēthē Kain* (Cain was grieved).

1463 INDEX ANALYTICUS. *tò prósōpon* (the face). LXX, *tō prosōpō* (to the face). Ibid. ult. *anēnenke* (he brought up). LXX, *ēnenke* (he brought). Col. 1037 A 3. *peristasin* (adversity). A case of adversity, which meaning Polybius and Diodorus often use for this word. And Alexander in *Probl.*: "stage-like delights [devised] for the sake of adversities"; that is, stage entertainments devised on account of adverse events. Col. 1041 A 8. *spermatos sou* (of your seed). LXX adds *meta se* (after you). Ibid. 10. *en sēmeiō* (in a sign). LXX, *eis sēmeion* (for a sign). Ibid. 11. *sou* (your). LXX, *hymōn* (your [plural]). Col. 1048 B 2. *diabolikēs* (diabolical). Oecol. seems to have read it thus. In our copy, *apostolikōs* (apostolically). Ibid. D 3. *hypotrekhein* (to run under). In our copy, *apotrekhein* (to run away/refute). Col. 1049 A 11. *ton epitropon tēs oikias* (the steward of the house). To the Greeks, 1464 an *epitropos* is called a house-steward and one who commands the remaining servants in the family. Cato is wont to call him a keeper; Cicero, rendering it relative to rustic matters, translates it as a bailiff, as in Xenophon. Ibid. C 2. *tous diattontas* (the shooting [stars]). For *diattontes asteres* are shooting stars, [as mentioned in] Aristotle *De Mundo* and in *Probl.*, as well as wandering stars. Ibid. D 9. *Ismaēl*. In our copy, erroneously *Israēl*. Col. 1052 A 4. *diakyrountas* (confirming). Oecol. seems to have read it thus. In our copy, *diatypountas* (setting forth). Ibid. ult. *hymeis* (you plural). Oecol., *hēmeis* (we). Col. 1056 C 7. *synaresthai oi* (that they might assist him). Oecol., "that they might assist himself." Perhaps *synarēxai oi*.

Variant readings for the book against the Anthropomorphites

INDEX ANALYTICUS

A Aaron's sons perished because of fire brought to the altars from elsewhere, B 344. Aaron excelled in the priesthood, A 66. Christ is compared to Aaron the priest, A 185, C 160. God regarded the sacrifice of Abel, but turned away from Cain's, B 347. The reason for this regarding Julian, 347. Regarding Cyril, 348, 349. Abraham did not use a domestic conjecture, as Julian falsely accuses, B 360, 361. Abraham knowing and skilled in all things, B 10. Abraham compared to an early fig, B 111. Abraham the first-fruits of the calling of the nations, B 141. Abraham a pilgrim in a foreign land, B 209. Abraham, having despised the superstitions of the Chaldeans, worships one God, B 17. He recognized the mystery of the Trinity, but only in figures, B 19. Abraham saw three and worshiped one, B 20. The death of Christ yielded the blessing of Abraham to the nations, C 100. Abydenus's narrative regarding the flood, B 8. Eighth month, B 8. Abydenus, 8, 9. Acrisius's sepulcher in the temple of Minerva, B 342. Action, definition of, 25. Adam instructed by God in the most perfect gifts of body and soul, 89. He possessed a simple and uniform knowledge of all good, 89. An immortal body was given to him, B 90. Crucial: why Adam was cast out of paradise, B 94. How many years from Adam to Noah, B 180. Adam as the unborn creature of God, C 11. Christ is called the last Adam, A 93. How Adam transmitted the punishment of his sin to his descendants, B 375. We were condemned by Adam's disobedience, justified by Christ's obedience, B 393. In Adam there was an aptitude for good, not the act, 378. Adoration of the Father and the Son and the Holy Spirit is one, just as faith is one, C 29. Aeneas, during what time he reigned, B 11. How Aeneas was preserved, C 41. Aenigmata: Pythagoras made great ones, B 300. Aesculapius, struck by lightning, why? B 200. Aesculapius the greatest of the gifts of the sun and Jupiter, B 200. He appeared in human form around Epidaurus, A 200. He is everywhere, 200. He frees spirits and bodies from diseases, 200. Son of Apollo and Coronis, 200. Agamemnon, when he ruled the Argives, B 11. Agelaus, king of the Corinthians, B 11. Agemon, king of the Corinthians, B 12. Haggai the prophet, during what time he lived, B 13. The immolation of the Lamb as a type of Christ, B 346. Agraulo, daughter of Cecrops and the nymph Agraulis, a human usually sacrificed at Salamis, B 128. Agri species (the species of field/wild): in Scripture, for ripe fruits, B 394. Aidoneus, king of the Molossians, fed Cerberus, B 11. Alba Sylvius, B 11. Alcmaeon, during what time he flourished, B 12. Alexander Polyhistor, B 133. Alexander Polyhistor's narrative regarding the flood, B 8. Regarding the Babylonian tower, 9. Alexander's passage on the division of languages, B 9. Alexander's testimony on Providence, B 82. Alexandria of Egypt, when it was founded, B 13. Alexander of Aphrodisias's testimony on God's Providence, B 61. Alexander of Aphrodisias's passage, B 157. Divine honors held for Alexander, B 205. Amasias the pseudo-prophet, whom he opposed, A 258. Amelius the Platonic philosopher calls John the Evangelist a barbarian, B 283. He writes of the incarnate Word, 283. Pythagoras was the first to proclaim that all things among friends are common, B 87. Amos the prophet, what he did, A 258. When Amos flourished, B 12. Amphion the Lyric poet, B 11. When he flourished, 11.

ANALYTICAL INDEX

B Julian compares the counsels of the tower of Babylon with the fable of the Aloades, B 135. The ruins of the tower of Babylon, B 9. The sepulcher of Bacchus at Delphi, B 11. Baptism is to be approached through faith, B 247. It will loose the diseases of the body if Christ so wills, 248. By it we are justified, 248. Barbarians are not altogether savage and inhuman, B 133. What kind of war the saints wage, C 147. Belus was the first to arrogate to himself the name of Divinity, B 110. How knowledge of good and evil in the first parents is to be understood, B 91. Good as the first cause, B 270. Plato prefers the Good to the Creator God, B 68.

C Cadmus brought the knowledge of letters from Phoenicia to the Greeks, B 13. Cadmus, B 11. When he reigned, 11. Cadmus handed down to the Greeks the first elements of letters received from the Hebrews, B 231. Cain and Abel, B 206. Cain and Abel, B 103. How Cain divided not rightly, B 394. Who Caiaphas is, B 105. Hermeneutical canon, 144. The scapegoat, whence so named, another, called the Lord, B 502. What the head crushed signifies, B 396. Carnal appetites are brought to remission through the incarnation of Christ, B 379. The flesh not changed into the divine nature, 15. The vivifying flesh of the Lord is proper to the Word, 156. Flesh is called man in Holy Scripture, B 383. How flesh is vivifying, C 36. Flesh is called sin, B 397. Flesh united to the Word after the assumption was not commingled with the Trinity, B 590. Castor, a historian, makes mention of Moses, B 15. The Caucasus river, B 87. He greets Pythagoras swimming across, B 87. The daughters of Celeus buried at Eleusis, B 343. What the Cerinthian heretics think concerning the incarnation, C 4. Celts as bold and cruel, B 115. The Chaldeans as wicked, B 117. The Chaldeans observed the motions of the stars and the flight of birds, B 17. The Chaldeans, B 133. What is the possession of charity, A 200. When Chilon lived, B 13. When Choeritus the philosopher lived, B 13. Why Christians abstain from things offered to idols, B 253. Christians as true Israelites, B 254. The coming of Christ into the world, and the prophecies concerning it, B 282. The kingdom of Christ, testimonies concerning it, B 282. The divinity of Christ is asserted by the testimonies of the evangelists, B 329, 330. What the name of Christ signifies, A 35. There were very many Christs, A 49. Both sons and Lords, 49. Comparison of Christ with a king regarding splendor, A 57. We are the work of Christ, A 224. The body of Christ is empty of all perturbation and sin, B 287. Four general modes of the properties of Christ, C 28. Comparison of Christ generated from the Father with the Sun's splendor, B 389. What the incarnation of Christ conferred upon human flesh, B 378. All things are communicated to Christ except sin, B 380. Ignorance of future events is not foreign to Christ as man, B 382. Nothing escapes Christ in so far as He is God, B 581. Christ appeared when wickedness had been raised to the highest degree, B 394. Whether Christ also performed miracles through His own flesh, B 390. Christ was assumed together with the flesh united to Him, B 391. Why Christ was incarnated in the last times of human life, B 394. Whether Christ could sin because He bore the form of Adam, B 393. Christ is not altered, B 364. In what manner Christ is formed in us, B 370. Christ as the second Adam dissolves the curse of the first, B 376. Christ alone sanctifies and justifies, B 576. Christ is one, not divided, B 389. That the expressions attributed to Christ are not to be ascribed to the man separately from the Word, A 150. Human and divine things are attributed to Christ, and how, A 151. That not only John, but also Paul and the other disciples confessed that Christ is God, B 216. Nestorius divides Christ into two sons, A 126. He names Christ as dead, B 207. He calumniates that servants and maidservants were deceived by Him, 206. That Christ should not be named as a God-bearer, A 220. Christ compared to a goat, B 301. Why Christ assumed human nature, B 192. Christ calls the Father His God, A 39. Christ is the life and power of the Father, A 151. Christ is as it were the first-fruits of human nature, A 106. And how, 106. Christ as the expectation of the nations, B 260. Christ as impassible in relation to His divinity, but passible in relation to His humanity, A 198. Christ spoke as the Lord; the prophets as ministers, B 259. Christ is not to be blamed for having led idolaters to the faith, B 216. Christ became a second origin after the first so that He might recapitulate the human race, A 5. Christ prefigured by the scapegoat and the one who was called the Lord, B 302. Why Christ is called the rock, B 121. Christ as the pure victim, men as the scapegoats, B 304. At what time Christ was born, B 14. Christ hands over the kingdom to God, nor does He abdicate it from Himself, B 150. Christ as a sacrifice for sin, B 303. Christ exists as one according to the dispensational union, A 207. Christ gave Himself to us as holy and vivifying food, B 238. Of the temptation and sacrifice of Christ

what it is and of what kind, C 156. Who does not love Christ, C 65. How it is to be understood that Christ is sanctified and receives the Holy Spirit, C 156. Christ called man by Holy Scripture, and how, C 180. How He appeared to the face of God for us, C 167. Physical necessities and passions were voluntary in Christ, 144 a. Christ not a man united to God, but God who assumed humanity, 145e. Christ is God and the same as man, just as a Caesar is emperor and consul at the same time, one and the same, 144i. Chrysippus's saying, B 167. Which meats were forbidden in the old law, which were permitted, B 315. Eating meats indiscriminately does not defile the soul, B 241, 242. Censured by Julian for Christians, 238. Cimon had his sister Elpinice as wife, B 167. Accused of aspiring to tyranny, he paid the penalty, 188. A most generous author of largesse and corruption for the Athenians, 188. Circumcision a type of an intellectual matter, B 353. What it signifies, 353. Circumcision was a seal of faith given to Abraham, B 350. Circumcision is spiritual, B 351. Circumcision of the Egyptians, produced; approved by the Chaldeans and Saracens, B 298. Clearchus of Miletus buried in the Didymaeum, B 313. A passage of Clement of Alexandria concerning gods and temples, B 342. Praise of Clement of Alexandria, B 231. Cleomedes was most cruel, B 204. The Pythian oracle concerning him, B 204. Heaven is corruptible because it was made, B 71. Heaven is God's throne, not God, B 70. Heaven demonstrates that God exists by its adornment, B 70. Coeus and Hyperion children of Heaven and Earth, B 75. Vivifying knowledge of God, B 228. Knowledge, in Holy Scripture, stands for experience of a thing, B 92. Concurrence and coition are the same, A 211. What an indivisible conjunction is, A 44. What it signifies not to eat the heart, B 300. What it signifies that a crown should not be pulled, B 300. A crown defiled by a priest in the temple of Apollo, B 200. How things said to be corporeal regarding God are to be understood, C 18, 19. Body united to God, animated by a rational soul, 31. Body united to the Word was not mixed with the Trinity after the assumption, B 392. A crow designates changelings, B 318. The power to create belongs to God alone, B 62. To take away the power to create from God is impious, according to Hermes, B 64. To create man and to raise him from the dead is a work of the same virtue, B 250. The reason and order of creation, B 54. Creation is not knowledge but a prerogative of the divine nature, B 62. Who was crucified, A 129. Who was weakened, A 129. The wood of the Cross set forth for the admonition of virtue and every good, B 195. Why the power of the legal cult was not without reproach before God in the beginning? B 127. Curetes accustomed to sacrifice boys to Saturn, B 129. The office of those who heal souls, 243. Where Cyniras and his grandsons were buried, B 343. When the empire of Cyrus began, B 13. Cyrus took Babylon by force, B 104. D Demons cannot perform bodily offices, B 384. In what way demons are said in Holy Scripture to have had dealings with women, B 384. We surpass demons in piety toward God, B 130. Demons drove the human race into deceit, B 122. Men thought they could never be reconciled to God because of sin, B 122. Demons are delighted and nourished by odors, B 124, 125. They do not attack a pure soul, B 124. They are not to be enticed by sacrifices, B 124. Evil demons have knowledge even through experiment itself, B 92. Impure demons wish to be seen as gods, B 124. When Daniel lived, B 12. Dardanus, B 11. He founded Dardania, B 11. David's kingdom did not end in Hezekiah, B 259. Julian censures the Decalogue, B 154. His praise, 153, 154. God's kindness compared by Julian to the leniency of Lycurgus and the clemency of Solon and the Romans, B 168. Knowledge of God joined with piety and virtue is true and the only wisdom, B 179. Who are the worshippers and true satellites of God, B 202. Knowledge of God in Julian is [ἀδίδακτος] and [αὐτοπαθής], B 52. God's empire contained within the borders of Judea alone, B 106. That He abandoned other nations and cared only for the Israelites, B 106. God's judgment is holy and blameless, whatever it may be, B 166. Whence men first began to have knowledge of God, B 51. God's works are not to be inquired into curiously but followed with veneration, B 280. God's will is the nature of each of those things that have been made, B 90. God's throne differs from God, B 70. All things are full of God, B 82. For God to fail is dangerous, B 157. We are made like to God by contemplation and vacancy from passions, B 171, 172. What it signifies that Scripture attributes eyes and ears, etc., to God? B 175. That God takes care of human affairs, B 61. It is most difficult to understand or express God by speaking, B 30, 31. Nestorius says that God was assumed, A 59. Julian contends that God did not make the abyss, nor darkness, nor water, B 49. God is [ἄπλαστος], B 161. He punishes the guilty, B 162. He swears by His own glory, B 162. Slow to anger, B 162. Easy to mercy, 163. He accepts the prayers of one just man, 163. God begets the Son in one way, man in another, B 387. It is not difficult for God to create a new creature, C 398. All things are full of God, B 386. Why God cannot make that which has been done not to have been done, B 386. God is without matter and form, B 36. God is spirit, B 364. God is the author of all good things, B 237. God is good and beneficent, B 132. God did not take others with Him to confuse tongues, B 142. God fights for His own, B 221. Although God names Himself one everywhere, He does not nevertheless frustrate His own Son in reality and in name, B 268. God is the author of all good, and how He is said to know evil, even though He is good, B 93. God is void of anger, B 172. God is living and the only one; the others are so in name only, B 255. Why God is said to be jealous, B 112. How it is to be understood that He avenges the sins of fathers upon children to the third and fourth generation, B 113. God is to be worshipped in silence and with a pure heart, B 61. God accomplishes all things by His nod alone, B 99. God is not of finite power, B 101. God envies no one, B 228. God is Lord not only of the Jews, but also of the Gentiles, B 107. The supreme God among the Greeks is one, from whom others are produced, falling under intellect and sense, B 23. God is afflicted by one thing, namely, by good, B 64. God is held by no envy or rivalry, B 96. God has no need of victims and sacrifices, B 126. God is delighted by His works, B 67. God is a jealous [God], B 155. How it is to be understood, 156 seq., etc. Consuming fire, 156. God compared to a physician who sometimes cuts a part in order to save the rest of the body, B 166 seq. What it signifies that one should not carry images of gods on rings, forbidden to the Greeks, B 189. Likewise, that no one should say anything base or absurd about them, B 189. Porphyry writes that some gods are changed into men at certain times, B 287. Each of the gods professes his own special art, B 236. How one is not to curse the gods is to be understood, B 240, 241. The gods among the Greeks are mortal, B 63. The gods cannot raise the dead, B 193. And that even by Homer's own testimony, 16. [The] [πολυάξιοι] and [ἄνακτες], B 115. The gods of the Greeks are harsh and irritable, B 173. The gods are many in name, not in reality, B 291. Why angels and men are so called, B 166. The Virgin called Deipara, A 6. By whom, B 31. Nestorius accuses the term Deipara as being a blasphemous utterance, A 11. The term Deipara is familiar to all the Holy Fathers, C 47. When Democritus of Abdera lived, B 13. When Democritus flourished, B 13. Democritus's opinion concerning God, B 28. Democritus posited infinite worlds, B 46. Demophon, B 11. The desert is a figure of the barrenness of the nations, B 302. Concerning the union of the Word, B 83. Diagoras, having been accused because he had written less probable things about the gods, takes to flight, B 190. Diagoras, having been brought into danger of his life because he had mocked the mysteries, B 190. A talent of silver decreed for his executioners, B 190. When he lived, B 13. Diana's cruelty toward Oeneus, B 175. Love compared to gems, A 200. The Flood, B 103. In what year of Moses the Flood of Deucalion happened, B 10. The Flood brought about not for idolatry but for other crimes, B 110. Dinarchus the poet wrote about the deeds of Bacchus among the Indians, B 341. Diodorus the historian mentions Moses, B 15. A man was accustomed to be sacrificed to Diomedes, B 129. The sacrament of the Only-begotten with flesh, A 223. The business of the dispensation, A 239. Exposition of the dispensation of the Only-begotten, A 159. The mystery of the dispensation does not admit of separation, C 25. What the reason of the dispensation is, C 130. Divine dogmas to be examined most subtly, A 2. Why the divine essence cannot be comprehended, C 3. What seekers of divine things will obtain, A 1. Nothing is impossible to divine power, A 4. It proceeds through those things which are fitting to nature, A 4. What the status of the divine nature is, C 163. Divinity is of one kind, humanity of another, A 91.

Comparison of learned men with money-changers, A 2. Sacred doctrine compared to flowers, C 129. The oak of Dodona, B 88. The authority of the Father, and of the Son, and of the Holy Spirit is one, B 294. Dragon’s laws concerning homicides retained by Solon and Lycurgus, B 169. E What is the head of the Church, A 157. When Eleazar performed the priestly office, B 14. At what time Elijah and Elisha flourished, B 12. Elizabeth bore John and in what manner, A 20. Comparison of Elizabeth with the holy Virgin, A 13, 20. The death of Eli the priest, B 11. That Emmanuel is truly God, A 147. That the Virgin is therefore the Mother of God, A 147. Nestorius attempts to make a mockery of the generation of Emmanuel, A 18. When the name of Christ was given to Emmanuel, C 105. How He is to be adored, C 45. How He revived, by divine or human power, C 102. Emmanuel named a man by blessed John, C 38. At what time Empedocles lived, B 13. Empedocles used to circumscribe the boundaries of the world with the course of the sun, B 46. What "enhypostaton" is, C 13. Enoch translated by God, B 103. Being has the ocean of essence collected in itself, C 17. Being and one, properly applied to God, B 266. Two beings, that which is made and that which makes. Witness of Hermes concerning the creation of the universe, B 63, 64. Acts of the Ephesian Synod, A 250, 251. At what time Epicurus flourished, B 13. Epicurus thought the nature of the world to be perishable, B 47. Epimetheus, B 10. Erechtheus sacrifices his daughter to demons, B 128. Erichthonius buried in the temple of Polias, B 343. Error of those who deny that the hypostasis of the Son of God was with the Father in the heavens while He was on earth, B 385. Error of those who contend that man was made in the image, but not in the likeness, of God, B 371. Essenes distinguished by holiness, B 180. They foretold future events, B 180. Assiduous in the reading of the sacred books, B 180. When Essebon ruled the Hebrews, B 11. Essence cannot be above the law unless it be God, A 40. The custom of the Gentiles is to be avoided, B 3. How they receive the death and cross of the Lord, C 127. Eve thinks, through simplicity, that the use of human speech was given to other animals, B 86. Julian says that Eve was not so much a help to Adam as she was his destruction, B 75. Whether remnants of the Eucharist kept for another day have a power of sanctifying, B 365. Evelgus of Carystus, B 129. The elegant testimony of Eupolemus concerning Moses, B 231. At what time Eupolis flourished, B 13. We use examples for the demonstration of divine matters, B 265. The causes of Christ's emptying Himself, A 231. The prayers of Hezekiah when Jerusalem was besieged, how effective they were before God, B 221. At what time Ezekiel lived, B 12. F How it is to be understood that the Word was made flesh, A 161. That one may be someone, yet not immediately be called pious, B 223. Why Christians renounce false gods, B 211. The patron of falsehood attempts to besmirch the defenders of the truth with stains, A 18. Human happiness consists in the knowledge of God, A 81. Woman was not created an immutable nature, 77. Why woman is from a particle of man, B 78. Woman is a beautiful evil, 375. Leaven, a type of wickedness, B 322. The confession of faith is the form of the sacrifices of Christ, A 63. Confession of faith, A 9. Paul teaches that virtue is to be joined as a companion to faith, B 246. Faith, the foundation of all things that are said about God, B 19. Faith is the principle of understanding, B 247. What the reward of faith is, C 122. Faith is the head of the evangelical precepts, C 58. Faith is the adornment of the mind, like fillets for the head, C 3. Daughters of men in the sacred Scriptures are called daughters of Cain, B 365. Sons of God on behalf of the descendants of Enos, B 297. Nestorius introduces two sons, A 35. The Son is in all things equal to the Father, B 231. Those who deny that the Virgin is the Mother of God constitute two sons of God, C 45. The Son was made mediator and reconciler, C 169. What is the argument of fortitude, C 161. The brotherhood of the Word, A 78. ^D By frugality and thrift Christians were accustomed to dull the lascivious impulses of the flesh, B 242. Many content with bread only and oil, and herbs and vetch, 245. G There are two Galilees: one in Judea, the other bordering on the cities of the Phoenicians, B 39. By the name of Galileans all the nations are understood, B 39. Generation and incarnation simultaneously, A 26. The name of generation is common to Mary with others, A 37. What the Gentiles fable, A 7. Let wise Gentiles think piously about God, B 388. Why should Christians learn the literature of the Gentiles? B 230. The calling of the nations, B 282. Germans are bold and cruel, B 117. Germans, retainers of liberty and impatient of the yoke, B 158. Giants with vast and deformed body, B 297. Used for the ferocious and most robust in the divine Scripture, B 197. Why giants are called the descendants of Cain, B 381. What "Glory to God in the highest and on earth peace" signifies, B 398. The Greeks possessed mathematical disciplines, B 178. Greeks are the authors of fables, B 40. Greeks, Galileans, B 39. Among the Greeks, wicked and impure men were held for gods, B 204. Greeks are humane and civilized, B 117. The superstition of the Greeks in the choice and abstinence from certain foods, B 45. They commit every kind of vice while rejecting certain foods, B 45. How Christians should use the books of the Greeks, B 235. The wise of the Greeks, later than Moses, stole their laws from him, B 7. The eloquence of the Greeks contributes nothing to the holiness of life, B 232, 231. Gymnosophists, B 133. H Heresies and schisms do not argue a discrepancy of the true faith in God, since the first authors of our dogmas—Moses, the prophets, the apostles, and the evangelists—agree among themselves, B 29. Comparison of heresies with the barbarians, C 177. Heretics celebrate the Eucharist outside the Church, B 380. The most disgraceful end of heretics, A 144. The Hebrews are not therefore wicked and impious because they came under the dominion of the Romans, 219. Hebrews are truly wise, B 180. The Hebrews were less bellicose, B 177. Content with their own borders, they did not invade those of others, B 177. He asserts that the Hebrews used barbarian laws and lacked learning, 221. In what year of Moses did the rape of Helen occur, 11. Hellen, the son of Deucalion and Pyrrha, B 10. He gave the name to the Greeks, B 10. Hephaestion declared a god by Alexander, B 203. Plato asserts that Hera, an Armenian, revived, B 250. At what time Heraclides lived, B 13. The fifteen books of Hermes, B 30. How many and how illustrious were the deeds of Hermes Trismegistus in Egypt, B 30. His inventions, B 30. Hermes came three times to Egypt, B 176. The opinion of Hermes concerning the Son of God, B 33. The testimony of Hermes concerning the Holy Spirit, 35. The opinion of Hermes concerning demons, B 130. The book of Hermes called "Mind," B 52. When Hesiod lived, B 11. Hesiod [untranslatable Greek fragments], B 53. How vain is his Theogony, B 53. Plato did not repudiate it, B 76. Hippe, daughter of Chiron, handed down natural philosophy to her husband Aeolus, B 134. At what time Hippocrates lived, B 13. When Hipponax flourished, B 12. A goat on behalf of sin and sinners, B 302. What "Do not take swallows into the house" signifies, B 300. The history of a certain pious man speaking against Nestorius, A 20. Homer's passage concerning the gods, B 125. Some deny that Homer was equal to Hesiod, B 12. When Homer introduces the gods fighting among themselves, he seems to indicate virtues pitted against vices, B 27. Homer is compared to those who dance on the stage, B 26. Homer and Hesiod [lived] 400 years before Herodotus, B 76. When Homer lived, B 13. The making of man by God was not [untranslatable Greek], B 22. The creation of man meditated, B 155. How it is to be understood that man was made in the image of God, B 23. Also, 25. Men formed in the image of the Word, B 292. Who is said to have been made man, A 48. In what way men are to be similar to Christ, B 372. Human nature was from the beginning good and just, 372. Man was made in the image of the whole Trinity, B 374. Man naturally inclines to the study and cultivation of virtue and justice, B 368. Man per

perishing how he lost the likeness of God, B 372. Man is called like to God by reason of the sovereignty he holds over creatures, B 372. Man, insofar as it concerns his reason and nature, does not excel man, B 207. What "humanation" is, A 49. Human victims formerly sacrificed to Paleus and Chiron, B 128. Human nature recovered through the incarnation of the Word the sanctification it had once lost, B 372. What the state of human nature will be after the resurrection, B 377. A human victim accustomed to be sacrificed to Bacchus on the island of Chios and at Tenedos, B 129. A human victim accustomed to be sacrificed to Mars by the Lacedaemonians, B 129. Christ made the weaknesses of humanity His own, A 231. Why, 234. The singular justice and temperance of certain Hyperboreans, B 134. Hyperoche and Laodice, wives of the Hyperboreans, buried in the Artemision, B 313. What a hypostasis is, A 209. Three hypostases in God. A passage of Porphyry on this matter, B 271. Hypostases not to be divided in Christ after the union, ^A 149.

I Ibycus the lyric poet, in what time he lived, B 13. God as the Idea of the Good for Plato, prior to the artificer, B 97. Platonic Ideas, B 66. Repudiated by Aristotle, B 66. Idolatry in the time of Moses, gross and supine, B 51. No idolaters from Adam to Noah, B 16, E 110. Idolatry down to the times of Cyril, A 150. The beginning of idolatry, B 17. What it signifies that fire is not to be produced by a sword, B 300. Fire brought down from heaven as a type of the mystery of Christ, 344. Image and likeness, Gen. 1, signify the same thing, B 570. Images are affected just as their prototypes are, C 13. The weakness of human nature compared with divine power, B 285. Immaradus, son of Eumolpus and Daira, where he was buried, B 343. Emperors are the sources of most ample dignities, C 1. The admirable mode of the incarnation, etc., B 280. The rationale of the incarnation, A 22. The incarnation is most useful to those who dwell on earth, A 8. The causes of the incarnation, B 277, 278. Types of the incarnation in the Old Law, B 281. Its mystery was made known most especially to Abraham, 280. The subtle and inexplicable mode of the incarnation, C 20. The economy of the incarnation, C 133. Greeks and Romans detest incestuous marriages, B 139. Inscription before the doors of the temple at Epidaurus, B 310. The insufflation of the spirit in Adam lost, and restored to the apostles through Christ, B 369. For a man to be free of anger is a great good, B 172. The hieroglyphic for anger, B 300. Nothing is more shameful than anger, B 185. How God is said to be angry, B 173. Isaac and Jacob recognized the mystery of the Trinity, B 21. When Isaiah flourished, B 12. Isigonus of Cius, 188. Isocrates, a famous sophist, B 225. Israelites are fickle, B 322. Israelites are stubborn and fickle, B 308. Why God allowed sacrifices to them, B 308. Israelites subdued on account of idolatry, B 212. Ister the historian, B 129.

J Jacob served first the Syrians, then the Palestinians, and finally in his old age the Egyptians, B 209. Japetus, B 73. When Jeremiah flourished, B 12. Jerusalem is the city of God, B 72. How it is to be understood that Jesus advanced in age, wisdom, and grace, A 172. In what way Jesus is visible and invisible, B 337. Of what goods Jesus Christ has been the author to us, B 214. For what reason He appeared in a humble form, B 215. To name the Word is to name Jesus, C 131. "Jesus Christ" is a recent name, C 38. What "Jesus Christ" signifies, C 70. John the Evangelist, chap. 1, the passage explained, B 368. John, impelled by the Holy Spirit, preached Christ as God, B 231. Before him others had established His divinity, B 231. John's passage, chap. x, explained, B 578. Blessed John called Son of Thunder by Christ, ^B. Joatham king of Judea, B 12. Jonah sent to Nineveh, B 111. When Jonah flourished, B 12. Joran, B 12. Joseph and Mary were from the tribe of Judah, B 261. Joshua, a most excellent leader, B 188. Who and what kind of administrators were in Judah, C 2. Cyril cites the Epistle of Jude, where he reads for *koré* what the Latin Vulgate also reads, A 144c, with note. Jewish philosophers, B 154. When the Jews were brought to divinations, B 341. Jews commanded to sacrifice only in the city of Jerusalem, B 312. This was done by a singular providence of God, B 312, 313. The antithesis between Jews and the uncircumcised, B 310. The time of the captivity of the Jews, B 12. The comparison of Julian to harlots who cover their deformity with paint, B 224. Julian’s invective against Moses, B 168. Against Esdras, B 168. Julian’s iniquity in disputation, B 42. And he lies that there is nothing right and good in the Christian religion, 44. Julian contends that the fire for Abel’s sacrifice was not brought down from heaven but from elsewhere, B 343. Julian commends the disciplines of the Greeks, disparages the Christian ones, B 229. Julian objects to Christians that they are addicted to the veneration of the holy martyrs, B 355. Julian, when he was a private citizen, practiced the Christian faith, B 3. Washed in Baptism, he was exercised in the reading of the sacred books, B 3. Reared in monasteries, he was depraved by the company of wicked men and fell away from the faith, B 3. Julian abuses his own eloquence on the writings of Moses, B 184. He accuses Moses of cruelty, B 184. Julian calls Peter a hypocrite, B 328. Julian compares Christians to tavern-keepers, dancers, and publicans, B 258. Julian corrupts the words of Moses, B 251. ^C Julian is compared to the serpent by whom Eve was deceived, B 168. Julian accuses Christians of saying that they are the true Israelites, B 253. He maliciously attacks the divinity of Christ, B 253. And objects that Matthew and Luke dissent concerning the genealogy of Christ, B 253. Julian writes that birds portended the empire to him, B 361. He is laughed at for this by Cyril, B 361. Julian contends that there is no new law, 319, 320. Julian denies that Christ is called God by Matthew, Mark, and Luke, B 328. Julian maliciously calls the Christian religion "the invention of the Galileans," ^D 39. Julian writes that the Christian religion was cobbled together from Jewish audacity and the confusion of the Gentiles, B 258. He calls it an impiety, 259. Julian wants the Greeks to differ from the Jews in but few things, B 298. Julian objects cruelty to Christians, the destruction of temples, and the slaughter of Gentiles and heretics, B 206. Julian accuses Paul of fawning, B 245. Julian compares Christians to swallows, B 202. Julian compared to prostitutes, B 114. Julian disparages the miracles of Christ, B 191. Julian objects that Christians sleep in the sepulchers of the holy martyrs for the sake of dreams and incantations, B 340. Julian pretends that he worships the God of Abraham, Isaac, and Jacob, B 354, 356. Julian writes that he was often healed by remedies suggested by Aesculapius, B 235. Julian mocks holy baptism, B 245. Julian persecutes Christians because they adore the wood of the cross, and form its signs on their foreheads and inscribe them on the vestibules of their houses, B 194. Because, having left the eternal gods, they adore a dead man, B 194. Julian is blasphemous against the Virgin Mary, B 262. Julian composed three books against the Christian religion, B 3. He accuses Christians of novelty and error, because they live a life consonant neither with the rites of the Greeks nor the laws of Moses, 7. Julian reviles Peter’s vision, B 314. Julian calls the Son of God a supposititious child, B 159. Julian calls Paul the greatest magician and impostor, B 100. What Juno signifies among the Greek poets, B 27. Jupiter Isthometes, B 128. It is a sin to swear by those who fought bravely at Marathon and by many others, B 336. The method of ratifying oaths among the Thebans, B 360. Among the Chaldeans oaths were made by two rites, B 339. Justinian the Emperor recites two passages from the treatise of Cyril *On the Mother of God*, A 144i. The desire for justice and sanctification is implanted in man by God, B 372. Justice, the avenger of crimes, is always near to God, B 80.

L Laboses, king of Lacedaemonia, B 11. Lamech the homicide, B 206. Lamprocles, son of Socrates and Xanthippe, B 186. Lasthenes, king of the Assyrians, B 11. What Latona signifies among the Greek poets, B 27. What it signifies that Lazarus is sitting in the bosom of Abraham, B 383. All things are contained by law and order, B 81. Laws restrain men from vices, B 67. Legislators, even if they enact severe laws, do not cease to be gentle and humane, B 171.

The shadow of the Law was not entirely deleted, but perfected to truth by a certain progress, B 355. The distinction between laws and customs is greater than that between languages, B 138. The Law given by God to the parents of the human race was not for their harm, but for their greatest benefit, B 83. The ancient Law is not useless, nor to be rejected, B 320. It is fulfilled by us spiritually, B 320. Why the new Law abrogated bloody sacrifices, B 127. What the Law is and what it is like, A 73. The Law works wrath and the letter kills, B 73. How the Law is called eternal, B 322. One law and one way of living would have existed for men if they had not sinned, B 140. The Law is a type of the truth, B 126. The Mosaic Law is called a yoke, C 81. What it taught, C 57. What it commanded, C 59. The varied fruit of the writings on faith, C 45. Free will was given to man by God, B 368. Free will, B 159, 285. Why the tree, from which it was forbidden to eat, was placed by God in the midst of paradise, B 83. The impotence of the tongue is a most foul bane, B 151. Death and life are in the power of the tongue, A 30. Julian thinks the confusion of languages is a myth, B 133. The confusion of languages brought no harm to mortals regarding their morals, B 147. God, not men, is the author of languages, B 234. To each its own honor, 234. Miraculous in the Attic sweetness of its sound, B 231. Linus the lyricist, B 11. The time at which he flourished, B 231. The time at which Lycurgus laid down his laws, B 12.

M Magi from Persia, A 159. Magi, B 133. To punish the wicked is holy, B 184. Evil is nothing by nature, B 132. No one is evil by nature, but by will and discipline, B 144. Manasseh king of the Jews, B 12. Who the Manichaeans are, A 8. What the Manichaeans think regarding the incarnation, C 4. The custom of the Athenians to celebrate the praises of those killed at Marathon, B 201. Marcella, who was exceedingly devoted to the study of philosophy, B 209. Mary was called Mother of God (Deipara) by the angels in an equivalent expression, 144 o. By Elizabeth, 144 p. By the Baptist, 144 p. If Mary is not Theotokos, she should not be reckoned as Christotokos, 144 e. She did not give birth to a man, but to the eternal Word of God made man, 141, 144 l. Whether Pope St. Leo was the first to call Mary the Mother of God, A 144q, in the notes. Nestorius said Marian Christipara ("Christ-bearer"), Dominipara ("Lord-bearer"), 144. Cyril does not want Mary to be called Christotokos because of the Nestorians, ibid. in the notes. Marius sacrificed a maiden at the altars of demons, B 197. A gift of the gods, 197. Mars, raging and born of evil, B 173. What Mars signifies among the Greek poets, B 27. Mars, born of evil, B 119. Martyrs are not worshiped by Christians with the worship of latria, B 203. The tombs of the martyrs are held in honor by Christians, B 201. Mother Zion, for "Is Zion not…?" (Ps. LXXXVI, 5), a famous reading also recited by Cyril, A 144 d. Cf. note A 141. Medea, B 129. The passage of Menedemus the Pyrrhonist concerning Socrates, B 208. The Mind, according to Plato, B 145, 147. What the Mind is, B 270. What Mercury signifies among the Greek poets, B 27. Metrodorus supposed there were infinite worlds, B 46. Arctinus of Miletus, an epic poet, B 12. Minerva is prudent in military affairs, B 174. Fickle, 171. Introduced onto the stage by that name, 174, 175. The temple of Minerva in the citadel of Larissa, B 342. Miracles performed through Christ are to be ascribed not only to his divinity, but also to his flesh, C 392. The form of Christ’s mission, 192. How the word "mission" is to be understood, C 137. The Fathers used the name of *mistio* (mingling), 15. Monks ought to devote themselves not only to prayer but also to work, B 365. Monymus the historian, D 128. Premature death, often by the will of God, B 95. The penalty of death lasted as long as the Law itself, B 376. Death is an affection of human life, C 41. Moses adapts himself to the capacity of his hearers, B 53. Moses, the meekest of men, B 186. Moses, being most expert in all branches of philosophy, B 14. Moses is older than Solon and Lycurgus, B 154. Moses and the Israelites beheld God, B 84. Diodorus writes that God was called upon on account of the singular virtue of Moses, B 15. Why Moses veiled his face while speaking to the Jews, B 322. At what time Moses was born, B 10. Moses, the prophets, and the apostles by no means dissent from one another, B 41. Moses was as a servant in the house of God, B 41, 42. Moses neglected curious and trivial questions about the nature of things, B 50. Moses the most ancient, B 8. Moses erected the brazen serpent, A 95. The doctrine of Moses is older than the superstition of the Greeks, B 177. The testimonies of Moses and the prophets regarding the Word of God the Son, B 292. The ministry of Moses compared with the dispensation of Christ, B 257. The praise of Moses, B 251. He taught grammar to the Jews, B 231. The writings of Moses are older than all the books and records of laws of the Greeks, B 22. The writings of Moses are the most ancient of all, B 15. Solon and Plato admired them, B 15. Well-known to the writers of history, B 15. The testimonies of Moses concerning the Trinity, B 267, 268. The great deeds of Moses, B 188. Christ is more faithful than Moses, C 148. Comparison of Moses and Emmanuel, C 149. The soul of the world, B 270. What the harmony of the world is, and by whom it was made, C 3. Not to be attributed to chance, C 3. For Aristotle, the world is inanimate, B 60. What the weasel and the mouse signify, B 318.

N Two births, A 22. The diverse status of nature, A 93. The dual status of human nature, A 8. That nature was a servant and ignorant of the Word, C 31. Nature was handed down to man by God [as] uncorrupted and self-acting (autopathic), B 139. Corrupted by pleasures and disturbances, B 159. It is difficult to fight against nature, B 152. The mode of the differences of natures, A 57. The nature of the Word is impassible, A 239. The nature of the flesh is one, that of the Word is another, C 5. That the divine nature was not changed into the nature of the flesh, C 10. The union of natures in Christ, C 15. The nature of the Word is immutable, but the begotten nature is mutable, C 10. The duty of a sailor, A 217. What Neptune signifies among the Greek poets, B 27. "Do not sit on a peck measure," what it signifies, B 300. What the Nestorians think regarding the incarnation, C 3. An accurate definition of Nestorianism, namely that the Word was not made man, but dwelt in a man born of a woman, 144 b. Nineveh, B 110. Ninus the son of Belus, B 1. Ninus the successor of Belus, B 110. Ninyas, 110. The owl and the hoopoe signify the unlearned, B 318. Noah, B 103. Numa built shrines and temples, with no image erected in them, B 193. Numerius’ testimonies concerning the Holy Trinity, B 272.

O Elogies of obedience, C 162. The eye, to which a straight rod is applied, is a hieroglyph of the divine nature, B 300. Whence the domestic slaughter of Oeneus, B 175. How many years after the capture of Troy did Olympias take place, B 12. From the birth of Moses, B 12. "Take up the burden alone, do not lay it down together," what these signify, B 300. Who the Maker of the universe is, A 16. The Maker is the cause of all things to Plato, B 97. The council of the Maker in the presence of the other gods according to Plato, B 58. Its explanation, 65. The Maker uses the works of other gods to create mortal things, according to Plato, B 58. Why oracles ceased, and when, B 198. The prayer of the saints before God is of great avail, B 163, 164. Orpheus, first deceived by the opinion of false gods, soon began to feel better things, B 26. His opinion concerning the highest God, B 26. The testimony of Orpheus concerning the Son of God, B 33. The gods fear birth, B 338. Nor is it permitted to refuse what they have sworn by, B 338. At what time Osce flourished, B 12. Osias, B 12. The idol of Osirapis, first so called, afterwards Sarapis, after Osis was cast aside, B 13. Otiartes, B 8. The sheep denote the persons of the saints, B 302. What it signifies that the sheep for the feast of the Passover was ordered to be sacrificed in one house, A 380. *Ouranos* (heaven), so called as if *horanos* (visible), B 48.

P What Pallas signifies among the Greek poets, B 27. Parents cannot transmit sanctification to their children, B 376. At what time Parmenides flourished, B 13. The Parthians are barbarians, B 138. Pasiphae the wife of Minos, B 191. Having consorted with the bull, B 191.

^A Virgin birth, a path prepared for faith by lesser miracles, B 397. That Christ himself had passions, A 199. The Father cannot be conceived without the Son, B 265. How the Father and Son differ in divine matters, B 390. Comparison of the Father and Son with fire and light, C 12. In what they differ, C 12, 13. Appellations of Paul (B), A 5. Paul from the tribe of Benjamin, A 176. What is the poverty of Christ, A 233. How it is to be understood, A 233. That sin is against nature, A 22. Sin is called a thorn in sacred Scripture, B 397. Sin has obscured the likeness to God, B 372. In what perfection is found, C 42. Description of a treacherous man, A 253. The Persians consort with their mothers, sisters, and daughters, B 128. The Persians are barbarians, B 138. At what time Perseus killed Bacchus, B 11. The person of Christ is one, as it were of one, A 217. What the foot sometimes denotes in the sacred Scriptures, B 317. He passed through, how it is to be understood, 12 sq. The prudent economy of the apostle Peter when preaching, A 144 m. Phacee king of Israel, B 12. Where and when Phaethon was burned up, B 10. The Pharisees were like whitened sepulchers, B 337. Medicines produced from the earth by God for human utility, B 223. The apostles did not need earthly medicines to raise the dead and perform other miracles, B 224. At what time the historian Pherecydes flourished, B 13. Philochorus makes mention of Moses, B 15. The dissenting opinions of the philosophers, B 180, 181. Socrates mocked them, 181; he compared them to madmen, B 180; they indicate vanity, B 29. Philosophers were called prophets among the Egyptians, B 133. The zeal of Phinees, B 160, 164, 165, 166, 167. When Phinees was priest of the Hebrews, B 11. At what time Phocylides lived, B 13, 225. That the Phoenicians received grammar from the Jews, B 231. The Phoenicians were accustomed in greatest calamity to sacrifice to Saturn a man most dear to them, B 129. What the Photinians think regarding the incarnation, C 5. The reward of piety is to be expected not from elsewhere, but from the worship of God himself, B 84. Piety is the foundation of royal dignity, C 2. At what time the philosopher Phrynichus lived, B 13. Pirithous, B 11. What the fish clinging in the mud denote, B 318. At what time Pittacus the Mitylenean flourished, B 12. If a pious man is truly pious, God delivers him from every evil, B 131. Pirithous and Theseus attempted to carry off the wife of Aidoneus, B 11. Cerberus was incited by Aidoneus against them, B 11. Plato is a flatterer, B 50. For this reason he was sold by Dionysius the Sicilian, B 30. A passage of Plato concerning the debt of honor owed to good and excellent men who fell bravely, B 204. Julian prefers Plato’s rhapsodies to the sacred Scriptures, B 160. Plato’s testimony in Porphyry concerning the Holy Spirit, B 34. Plato does not approve of Homer's fictions, B 40. Plato practiced in the wrestling school, B 208. Some say he competed in the Isthmian and Pythian games, B 208. At what time Plato flourished, B 13. Plato would have spread true opinions about God among the common people had he not feared the accusation of Anytus and Melitus, and the hemlock of Socrates, B 34. Plato adds a fourth principle besides, the Soul of the universe, B 34. Plato does not even speak consistently with himself when he talks about the world, B 47. Plato admits to having unlearned what he had learned, B 181. Plato’s opinion concerning the supreme God and the gods produced by him, B 23. Plato established three principles of the universe: God, Matter, and Form, B 48. Plato and Pythagoras thought much more rightly of God than others, because they had read the writings of Moses, B 29. A passage of Plato concerning the one God, B 266. Plato and Pythagoras thought more rightly about God and the world than other philosophers, B 47. Plato’s testimony in Porphyry regarding the Son of God, B 32. Plato granted his lovers license to commit perjury with impunity, B 167. A passage of Plotinus on the perfection of God, B 280. Testimonies of Plotinus regarding the soul of the world, B 273, 276. A passage of Plotinus on the holy Trinity, B 273, 274. Some say Pluto is Osiris, others Apis, B 13. Plutarch’s opinion regarding God, B 70. Plutarch’s passage on God, B 266. The historian Polemon makes mention of Moses, B 15. The historian Dorotheus, B 128. Porphyry’s book on the Lives of the philosophers, B 185. A passage of Porphyry on Plato, B 208. A passage of Porphyry on the gods, ^B B 124. A passage of Porphyry on Socrates, B 208. Porphyry’s book to Nemertius, B 95. Porphyry on human sacrifices, B 128. Passages of Porphyry on sacrifices, B 310. The power of God is not to be investigated by men curiously, B 380. In what sense legal precepts are said not to be good, B 32. When King Priam reigned, B 11. The first men were not ignorant of good and evil, B 92. What the principles of things are for Empedocles, B 67. Subjects are governed by the example of princes, B 133, 144. Ancient men clothed in skins, B 350. Procas Sylvius, king of the Latins, B 12. At what time Prodicus lived, B 13. Prometheus, 10, B 75. A sweet pronunciation among the Hebrews as also among the Greeks, B 222. What manner of gift prophecy is, B 377. The providence of God toward human affairs, B 132. That all things come to pass by divine providence, B 82. Julian acknowledges no providence of God, B 138. The reign of Ptolemy Philadelphus, B 13. Ptolemy of Mendes makes mention of Moses, B 15. Ptolemy writes to Eleazar that he should send to him the sacred books with the Greek interpreters, B 14. Ptolemy son of Agesarchus, B 343. Pythagoras’s doctrine on God, B 30. Which sacrifices of Pythagoras were approved, B 348. A passage of Porphyry on that matter, B 348. Pythagoras thought the world was by its nature corruptible, but would be preserved from destruction by the providence of God, B 47. Pythagoras spent thrice nine days in the Idean cave and offered sacrifices to Jupiter, B 342. He inscribed an epigram on his tomb, B 342. Pythagoras went to Zaras the Assyrian, B 133. At what time Pythagoras lived, B 13. Pythagoras embraced wisdom, B 13. He built a temple of Faith, 194. Pythagoras’s philosophy was of profit to every age and race of men among the Crotoniates, B 209. He also taught women philosophy, B 209. Pythagoras asks Polycrates that by his recommendation he might be admitted into the discipline of the Egyptian priests, B 340. He learned the science of interpreting dreams from the Egyptians and Chaldeans, B 341. Pythagoras’s opinion on the world and the universe, B 46. Pythagoras went to Egypt for the sake of learning wisdom, B 15. For what reason the numbers of the Pythagoreans were devised, B 20. Pythagoras cured those sick in body with magic, and those sick in soul he consoled with music, B 87. He walked as the second or third, B 87. He composed secret books, 88. Pythagoras went to Italy, B 312. He inscribed a poem on the tomb of the Delian Apollo, B 342.

R

Rameses, king of the Egyptians, B 11. Whence Rapsaces originated, C 2. His history, C 2. The old-womanish reasoning of Nestorius arguing against the Arians, A 28. How kings and high priests were anointed. Why the evangelical ruler believed in Christ and how, C 126. What the work of religion is, C 161. Remus and Romulus, B 12. God is the soul of things, inferior to the Creator and Idea of the Good according to Plato, B 97. Six modes of the resurrection of those who follow, C 32. The resurrection of the dead is to be in Christ through God by the power and efficacy of the Spirit, B 377. The resurrection of the dead has not yet happened, B 377. How the resurrection as life from Ezekiel is to be understood, B 377. When the resurrection is to be, B 384. Retribution for good or evil works is to be at the final judgment, B 384. The Rhodians were accustomed to sacrifice a man to Saturn, B 128. The rites of sacrifices in the old law adumbrated something of a mystery, B 308. The Romans are civilized and humane, B 117. Why God gave the empire of the world to the Romans, B 219. Praise of the Romans, B 117. The burning bush was a type of the Virgin mother, B 397. To ruminate is a symbol of erudition, B 317.

S

Comparison of priests with scouts, A 243. Comparison of priests with the subjects of emperors, A 248. Priests do not stand before men, but before God, C 60. Priests of the old law were subject to infirmities and alien from perfection, C 164. The office of a priest, C 13. The duty of sacrificing is small in word, A 65. Cruel sacrifices are impious, A 128. Why God permitted sacrifices and victims to the Israelites, B 126. Sacrifices in-

which ^A Porphyry's passage pertains to the bloody sort, B 306. Christian sacrifices are every kind of integrity, faith, hope, charity, etc., B 345. And they are of the utmost simplicity, B 345. Salamis, previously called Coronis, B 128. Solomon contemporaneous with Homer, B 225. Solomon, already an old man, led into pleasure by women, B 227. Not by God's impulse, B 227. For this reason God was vehemently indignant against him, B 227. Solomon's temple, B 72. Solomon surrounded by luxury and pleasures, B 225. Nor is he accustomed to be placed in the number of the saints, prophets, apostles, or evangelists, B 225, 226. The salvation of the soul is neglected, not the commodities of life, 2. Samaneans, B 133. Samson, B 11. Samuel the prophet, in what time he lived, B 11. Sanchoniathon, a most ancient writer, wrote the history of the Phoenicians, B 205. His passage concerning the gods, B 205. Where the integrity of sanctification is found, C 42. Who is truly to be called a wise man, B 178. Since there were nine wise men, for what reason only seven obtained that name, B 28. Many wise men among the Chaldeans, B 176. At what time the seven wise men flourished, B 13. Many wise men in Egypt, B 176. Wisdom, the power and character of God, that is, the Son, can never be separated from God the Father, B 389. At what time Serapis immigrated to Alexandria, B 13. He is the same as Pluto, B 13. His idol, called by the Egyptians in their language Racotis, B 15. How much the malice of Satan prevailed among men, C 2. The gladiators of Saturn languish for blood, B 128. When Saul was anointed, B 11. Jacob's Ladder, A 37. The scepter, a symbol of the kingdom, B 300. Learning without virtue does not profit a man much, B 179. The scope of those speaking by divine inspiration, A 5. What is the scope of the heretics, C 54. The scope of the saints, C 69. Who was the scope proposed to the Only-Begotten, C 132. Sacred Scripture teaches us primarily the true knowledge of God, B 231. It explains the reasons for living well, B 231. Divine Scripture suffices for Christians for wisdom, nor do they need foreign teachers, B 230. How many good things divine Scripture contains, B 210. Why sacred Scripture contains a common and vulgar style of speaking, B 232. Scripture speaking about divine things accommodates itself to the human intellect, B 365. How sacred Scripture is to be understood when it attributes limbs to God, B 365. Things which sacred Scripture has not said openly are not to be investigated too curiously, B 366. The words of Scripture are tempered to the capacity of the human mind, B 159. The knowledge of sacred Scripture compared to a wide sea, C 128. Scythians are cruel, B 117. The inhumanity of the Scythians, B 128. Zedekiah the king moved against Jeremiah, and why, A 258. Semiramis, wife of Ninus, B 10. Sepulchers can bring no defilement to the soul, B 337, 338. The serpent, a symbol of time, B 300. The serpent, a figure of Christ, A 96. The serpent in paradise seen speaking through the deceptions of the demon, B 86, 88. At what time Sibylla Hierophile was born, B 12. At what time the Erythraean Sibyl flourished, B 12. At what time Simonides flourished, B 13. Images of the gods, B 121. Socrates was given to women, B 186. He had two wives, Xanthippe and Myrto, B 186. Socrates, although very poor, nevertheless burned with lust, B 226. Socrates was of remarkable ^B appearance and facial form, B 185. Inflamed by anger and lacking self-control, 1 1-5. Socrates falsely held to be the wisest of men, B 285. Socrates died by a potion of hemlock, B 170. Why? 171. Socrates, because he swore by the oak and the dog, was accused and condemned, B 190. Socrates born of a mother who was a midwife, and a father who was a sculptor, B 207. He himself practiced the sculptor's trade, B 207. Sodomites, most wicked, B 117. The creation of the sun according to Hermes, B 56. The world was made, and from some principle according to Plato, B 57. Solon hears from an Egyptian prophet that the Greeks are children, B 15. Solon and Lycurgus cared most for the worship of the gods, B 170. When Solon enacted his laws, B 12. Sophocles' opinion concerning God, B 32. At what time Zephaniah flourished, B 12. Sophroniscus and Menevius, sons of Socrates and Myrto, B 186. Watchmen see the evil of the city from the head, A 43. The duty of a watchman, A 243. Spirit is life according to nature; from the living Father, B 55. The Holy Spirit is from the Son, A 98. The Holy Spirit proceeds from the Father, B 147. He is supplied to the creature through the Son, B 147. The virtue of the Holy Spirit, and its efficacy of purging by fire, ^C is compared, B 249. The Holy Spirit is called the Spirit of the Son, C 17. The Spirit of God repudiated by sin, B 369. The Spirit of God was borne over the water; in what way this is to be understood, B 55. A comparison of the Holy Spirit with a ray and the sun, C 17. What the spirit breathed into man by God after creation is, B 368. The Holy Spirit is proper to the Father and the Son, B 21. What it means that the scales are not to be crossed, B 300. At what time Stesichorus flourished, B 12. Sthenelus, king of the Argives, B 11. The opinion of the Stoics concerning the universe and the whole, B 46. Their opinion concerning the figure of the world, B 46. Debaucheries committed in the temple of Saturn by the temple servants, B 244. At what time Suaphres reigned over the Assyrians, B 11. The Nicene Creed explained part by part, B 25. The Nicene Creed, A 22. Syrians are tractable, B 138. Syrians are voluptuous, B 117.

T

TATAGON, according to Plato, B 145, 147. The bull of Zeus on the island of Rhodes spoke with a human voice, B 88. Tautamis, king of Assyria, and when, B 11. The monument of the Telmissian seer, B 343. Who are called temples of God, and how, A 207. The purification of the temple, 230. The earth lends substance to the brute, God lends form, magnitude, and origin, B 55. The creation of the earth according to Hermes, B 56. Who are the witnesses of God, C 8. Testimonies concerning the Word of God from Plato, B 271. When Thales of Miletus, the first natural philosopher, flourished, B 12. Thales posited one world, B 46. Thales of Miletus tarried in Egypt for a long time for the sake of learning philosophy, B 15. The opinion of Thales of Miletus concerning God, B 28. The piety of the Emperor Theodosius, B 1. Avitus, B 1. Severe towards the impious and wicked, gracious towards the pious, B 2. At what time Theognis lived, B 225. When Theognis flourished, B 13. Theopompus notes Cimon for avarice, B 188. Theopompus, king of the Lacedaemonians, sacrificed to Zeus, B 128. Theotokos, the Virgin Mary, A 141, and in the whole treatise that follows. Theseus liberated by Hercules, B 11. Thespesion, leader of the Gymnosophists, B 88. Thymelus, an epic poet, B 12. A passage of the Timaeus concerning Socrates, B 208. In what the three holy Persons of the Deity agree, C 12. The mystery of the Trinity, B 21. Moses recognized the mystery of the Trinity, B 21, 21. Nothing can be added to the Trinity or Deity, B 390. The Trinity is asserted, B 261. The Trinity fills all things, B 389. The Word made flesh did not cease to be God, B 39. How the Trinity is known, C 44. The three daughters of Triopas, sisters of Apollo, B 342. The tripod, the place in which Apollo was buried, B 342. The passage of Trismegistus concerning the Trinity, B 274. How many years after Moses was Troy taken, B 11. How it is to be understood to raise a tower to heaven, B 137. Things which are typical are not always to endure, B 346. The calf, a type of Christ, A 95.

U

Where the Father is, there also is the Son, and conversely, B 389. To what the anointing of Christ refers, C 73. When the Only-Begotten was made the firstborn, 154. The union showed Christ to be one, A 225. The union of Christ is free from mutation, A 238. What the dispensational union does, C 35. The hypostatic union of the flesh with the Word is necessary, C 103. What natural union is, A 212. Diogenes thought the universe was infinite, but the world was finite, B 46.

V

The generation of the Word, A 9. Of what kind, A 10. All things created by the Word of God, B 272. The Word is the right hand of the Father, B 293. Virtue, the arm, B 293. The Word of God suffered and was crucified in the flesh, A 156. The Word became like us and performed the priesthood, A 68. The Word is not the God of God the Father, A 152. The Word did not suffer mixture or conversion, A 187. The Word offered the sacrifice for us, but not for himself, A 156. The Word himself is our Pontiff and Apostle, A 155. How the Word being made flesh is to be understood, B 384. The Word is prior to all time, B 265. What the divine Word is, A 67. How "the Word was with God" is to be taken, B 269. The Word received no defilement from the assumed human body,

1479 drew it, B 287. Word: species of God as named in the Scriptures, B 195. Being, the name of the Word, C 26. When the term "Jesus Christ" was bestowed upon the Word, C 54. How the Word can be said to have died, C 40. That the Word cannot be eaten in its own nature, C 35. The Word bore upon itself the appellation of Son when it joined itself to humanity, A 144d. It did not dwell in a man, but was made man, A 144d sqq. Knowledge of truth, divine wisdom, B 182. Truth has sprung from the earth, B 598. What the bat signifies, B 318. Victims are sometimes called sins, B 303. What place in the temple was dedicated to virgins, B 398. The multiple causes for the reverence due to the Virgin arising from Nestorius, A 12. That all the Fathers call the Virgin Mother of God (Theotokos), C 52. That she is truly Mother of God, C 45. Strong men are to be praised after death; a passage from Homer on this matter, B 338. Whence comes the love of men for women, B 78. Virtues are not in us by nature, B 179. Virtue, the word ἁρετή, B 159. The vision of Jacob, A 81. Its exposition, A 81. A holy life, a victim to God and a hymn, B 61. Life, who could die?, 137. Julian teaches that vices are naturally in us, B 151. Pleasure imposes a servile yoke upon man, B 91. Pleasures deceive the human mind, B 353. What Vulcan signifies among the Greek poets, B 27. A spiritual gift, C 3. 1480 Xenophanes the poet, the time in which he lived, 13. Xenophanes thought the world was eternal and incorruptible, B 47. Xanthus, the horse of Achilles, foretells his death, B 86. Juno gives him a voice, B 86. Xenophon, B 280. Xenophon's opinion concerning God, B 32. Xisuthrus, son of Otiartes, B 8. Under him occurred the great flood, B 8. Saturn foretold to him that an ark must be built, B 8. Xisuthrus, after it ceased raining, sent out birds from the ark, B 9. Zacharias, the time in which he lived, B 13. The angel of God speaks to Zacharias, C 17. Zamolxis, a philosopher in Thrace, B 134. Zamolxis, slave of Pythagoras, B 208. A passage of Porphyry on him, 208. Zealous men struggle against heretics, 157. Zeno and the Stoics’ opinion concerning God's providence, B 52. Zoroaster the Magus, B 87. His rival was Pythagoras, 88. Zerubbabel of the tribe of Judah. He transmitted the scepter down to Herod, B 260.

ORDER OF SUBJECTS CONTAINED IN THIS VOLUME

SAINT CYRIL, ARCHBISHOP OF ALEXANDRIA. Preface to the most religious Emperor Theodosius, 503. ADVERSUS NESTORIUM. Book I. – Wherein the entire contention regarding the term Theotokos is contained, 9. Book II. – Nestorius’ impiety is refuted, as he considers Christ to be a theophorous man, 58. Book III. – He refutes the dogma of Nestorius, who distinguishes the natures of Christ according to hypostasis, 111. Book IV. – He argues against Nestorius, who had said that Christ was assumed from the Father by an adventitious and external virtue, and glorified by the Spirit, whereas it is His own and is given by Him, 167. Book V. – He convicts Nestorius of having divided the natures according to hypostases, 207. DIALOGUS CUM NESTORIO. – That the holy Virgin is Mother of God and not Christ-bearer, 250. BOOK THAT THE VIRGIN IS MOTHER OF GOD, 255. EXPLANATION OF THE XII CHAPTERS, pronounced at Ephesus, 291. Admonition on the two following books, 314. APOLOGETICUS for the twelve chapters against the Eastern bishops, 315. APOLOGETICUS against Theodoret for the twelve chapters, 386. APOLOGETICUS to the most clement Emperor Theodosius, 454. ADVERSUS JULIANUM IMP. TEN BOOKS. Preface of Ezechiel Spanheim, 490. Book I, 510. Book II, 558. Book III, 614. Book IV, 675. Book V, 731. Book VI, 779. Book VII, 831. Book VIII, 886. Book IX, 913. Book X, 1002. Fragments from the lost books against Julian, 1038. ADVERSUS ANTHROPOMORPHITAS, 1066. BOOK ON THE RIGHT FAITH, to the Emperor Theodosius, 1134. BOOK ON THE RIGHT FAITH, to the Queens, 1208. SECOND ORATION ON THE RIGHT FAITH, to the Queens, 1535. FRAGMENTS FROM LOST DOGMATIC WORKS. I. On the defect of the Synagogue, 1422. II. Against those who deny that [offerings] should be made for the dead, 1423. III. From the book against the Synusiasts, 1427. IV. From the work against the Pneumatomachi, 1431. V. Various fragments, 1451. Various readings on the books Against Julian, 1453. Analytical Index, 1463.

END OF THE SEVENTY-SIXTH VOLUME.