act improperly in secret. And this disposition of each person—not being affected in the same way toward those who do them good as toward those who attempt to harm them—becomes for everyone a self-taught teacher of the knowledge of good and evil, namely the law of nature, forbidding one to do to others what one would not wish to suffer from others oneself.
12. From the tenth book of the *First Introduction* by Eusebius. It is possible, O boy, to speak well while being wicked; but to act well while being a wicked man is impossible.
13. From the first book of the *First Epistle* by Eusebius. Force has no place with God. A
EUSEBIUS PAMPHILUS BISHOP OF CAESAREA TEN CANONS OF THE HARMONY OF THE GOSPELS, With the Epistle to Carpianus prefixed.
ADMONITION (From the Prolegomena of John Mill to the Greek New Testament, §§ 738-741.)
Among the other works of Eusebius, there exists his epistle to Carpianus, which, as can be seen, is prefixed to most manuscript codices of the Gospels, together with his Canon, as they call it, or ten tables, into which he recorded the Ammonian numbers. We shall now briefly explain the artifice of these, and the significant use they provide in representing the harmony of the four Gospels. A hundred years ago, Ammonius of Alexandria, with singular art and diligence, had composed from our four Gospels, collated with one another, a certain whole gospel history, or *Diatessaron*, in the very words of the evangelists. But when he had first arranged this, he also divided the entire text of the Gospels into certain sections and distinguished them with numerical marks in the margin of his exemplar. These sections were none other than those we see painted today in the inner margin of our codices: namely, 355 in the Gospel of Matthew, 256 in Mark, 340 in Luke, 232 in John. We have said above that this division was instituted by the author for no other end than to demonstrate the perfection and integrity of this *Diatessaron*. Nor did it serve any other use as yet: whence it is not credible that these numbers were propagated beyond the exemplar of Ammonius himself.
When Eusebius had found this, stored in the library of Caesarea or some other, it occurred to him that the entire and perfect *Diatessaron*—in his words, "in its sequence and connection"—could be instituted and represented with the help of this harmony and the Ammonian numbers of the Gospel B codex. Through each part of that harmony, when examined, along with the numbers placed alongside in the margin (for we showed above that they had been noted there, just as in his own Gospel codex), it was agreed that absolutely all pericopes of the Gospel codex could be reduced to ten orders or classes. For they were either of such a kind that all four evangelists agreed in them; or only three of them—namely, Matt., Mark, Luke; Matt., Luke, John; Matt., Mark, John; or only two—namely, Matt., Mark; Matt., Luke; Matt., John.— C
Luc. Mar.—Luc. Joan.: or indeed what is proper and peculiar to each evangelist. All these he reduced to ten tables: namely, the pericopes in which the four evangelists concord, to the first table; in which Matt., Mar., Luc. [concord], to the second; in which Matt., Luc., Joan. [concord], to the third; in which Matt., Mar., Joan. [concord], to the fourth; in which Matt., Luc. [concord], to the fifth; in which Matt., Mar. [concord], to the sixth; in which Matt., Joan. [concord], to the seventh; in which Luc., Mar. [concord], to the eighth; in which Luc., Joan. [concord], to the ninth; and the remaining ones, which are peculiar to each evangelist, to the tenth.
Having arranged the Ammonian numbers in this way into ten tables, he soon appended to them in the margin of the Gospels one of the first letters of the alphabet, which would signify the table to which that number was to be referred: *a* clearly for the first table, *β* for the second, *γ* for the third, and so on. In this way, he represented at a glance in which places two, three, or four evangelists were in agreement with one another, or where one of them had certain things which were not in the other three. For example, in Matt. III, 16, at the words, *And Jesus, when he was baptized, went up straightway out of the water*, you see in the margin the number *io*, with *a* subscribed: which indicates that this number pertains to the first table. But by finding this in that table, the places of the other Evangelists appear alongside, which agree with it: namely, Mark *ε'*, Luke *ιγ'*, John *ιε'*.
Thus in Matt. V, 27, at these words, *Ye have heard that it was said to them of old time, Thou shalt not commit adultery*, we see noted at the edge of the codex the number *λ'*, with *ι* suffixed; which shows that this pericope is to be referred to the tenth table, and therefore treats a certain peculiar subject, intact [by/in] the other evangelists. Nor is it to be wondered at if Eusebius did not bring back individual B arguments to his own tables. For this could not be performed without the addition of many sections to the margin. It was granted to him that he should adapt his own Canons to the Ammonian numbers, such as had been written at the edge of his codex; that is, he should arrange into them the individual arguments which he found distinguished by Ammonian marks, not that he should add other marks. Thus far Millius.
Moreover, we have taken both the Letter and the text of the Eusebian Canons from the illustrious edition of the Greek New Testament by the same Millius: according to which we have also examined the version of those same Canons, which Martianaeus and Vallarsius edited among the works of St. Jerome: but by a collation of the Millian Greek text, we have removed many errors which crept into both Hieronymian editions, as will be clear to anyone paying attention. We have described the old Latin version of the Eusebian Letter from Fabricius.
EUSEBIUS OF CAESAREA EPISTLE ON THE SUBSEQUENT CANONS OF THE GOSPELS
CEUSEBIUS TO HIS BROTHER CARPIANUS, GREETING IN THE LORD.
Ammonius the Alexandrian, with great zeal and industry, has indeed left behind for us the Gospel through four. For he took the sense of three Gospels, and annexed all similar contexts, as if gathered into one, to the Gospel of Matthew: so that the subsequent style of the others, as far as the tenor of the reading is concerned, might seem to be interrupted. But so that you might know and truly discern, with the body or text saved, the proper and familiar places of the other Evangelists—in which they have said the same things and in a similar way—having taken the occasion from the study of the aforementioned man, I have designated for you in another manner the titles of the ten numbers. The first of which contains in itself the numbers in which similar things have been said by all four: Matthew, Mark, Luke, John. The second, in which are the three: Matthew, Mark, Luke. The third, in which are the three: Matthew, Luke, John. The fourth, D
Joannes. The fourth, in which are three: Matthew, Mark, John. The fifth, in which are two: Matthew, Luke. The sixth, in which are two: Matthew, Mark. The seventh, in which are two: Matthew, John. The eighth, in which are two: Mark, Luke. The ninth, in which are two: Luke, John. The tenth, in which each one separately wrote of certain things. This, then, is the hypothesis of the canons set forth; and their clear explanation is this. B By each of the four Gospels a certain number is set in parts, beginning from the first, then the second, and the third, and proceeding in order through the whole to the end of the book. According to each number there is a note in cinnabar, indicating in which of the ten canons the number occurs. For example, if it is 1, it is clear that it is in the first; if it is 2, in the second; and so on in order up to the ten. If, therefore, you have opened any one of the four Gospels and wish to dwell upon some chapter and know who has said similar things, and to find the proper places of each in which they have been brought forward concerning the same things, having taken the number set before the passage you are holding, and having sought it within the canon which the note in cinnabar has designated, you will immediately know from the headings marked on the front of the canon how many and who have said similar things. And having looked also at the numbers of the remaining Gospels which are placed alongside the number you are holding in the canon, and having sought them within their proper places in each Gospel, you will find them saying similar things.
CANON FIRST IN WHICH ARE THE FOUR
C
MT. | MP. | A. | ΙΩ. viii | ii | vii | x xi | iv | x | vi xi | iv | x | xii xi | iv | x | xiv xi | iv | x | xxviii xiv | v | xiii | xv xxiii | xxvii | xvii | xlvi xxiii | xxvii | xxxiv | xlvi xxiii | xxvii | xlv | xlvi lxx | xx | xxxvii | xxxviii lxxxvii | cxxxix | ccl | cxli xcviii | xcvi | cxvi | cxx xcviii | xcvi | cxvi | cxi xcviii | xcvi | cxvi | xl xcviii | xcvi | cxvi | cxxix D xcviii | xcvi | cxvi | cxxxi cxxxiii | xxxvii | lxxvii | cix cxli | l | xix | lix cxlii | li | xxi | xxxv cxlvii | lxiv | xciii | xlix clxvi | lxxxiv | xciv | xvii clxvi | lxxxii | xciv | lxxiv ccix | cxix | ccxxxiv | c cexi | cxxi | ccxxxviii | xxi ccxx | cxxii | ccxxxix | lxxvii ccxx | cxxix | ccxlii | lxxxv ccxx | cxxii | cclxi | lxxxviii ccxliv | cxxxix | ccl | cxii ccxliv | cxxxix | ccl | cxlvi cclxxiv | clvi | cclx | xx
(Continuing the table of Canon I)
A cclxxiv | clvi | cclx | xlviii | σού | ρνζ | μη | ks cclxxiv | clvi | cclx | xcvi | σοδ | ρνζ | ιε | cclxxvi | clviii | lxxiv | xcviii | σος | ρνη | οδ | λη cclxxx | clxii | cclxix | cxxii | σπ | ρξβ | σξθ | ρxb cclxxxiv | clxv | cclxvi | lv | σπδ | ρξε | σξς | νε cclxxxiv | clxv | cclxvi | lxiii | σπδ | ρξε | σξς | ξε cclxxxiv | clxv | cclxvi | lxv | σπδ | ρξε | σξς | ξε cclxxxiv | clxv | cclxvi | lxvii | στιθ | ρο | σσε | ρxς cclxxxix | clxx | cclxxix | clvi | σια | ροβ | σθ | ρνδ ccxciv | clxxv | cclxxxi | clxi | σιδ | ροε | σπα | ρέα ccxcv | clxxvi | cclxxxii | xlii | σε | ρος | σπε | μβ ccxcv | clxxvi | cclxxxii | lvii | στε | ρος | σπε | νζ ccc | clxxxi | cclxxxv | lxxix | τ | ρπα | σπε | οθ ccc | clxxxi | cclxxxv | clviii | τ | ρπα | σπε | ρνη cccii | clxxxiii | cclxxxvii | clx | τβ | ρπγ | σπζ | ρξ ccciv | clxxxiv | cclxxxix | clxx | τδ | ρπδ | σπθ | ρο cccvi | clxxxvii | ccxc | clxii | τσ | ρπζ | σφ | ρξβ cccvi | clxxxvii | ccxc | clxxiv | τσ | ρπζ | σφ | ρόδ cccx | cxci | ccxcvii | lxix | τι | ρπα | σή | ξθ cccxiii | cxciv | ccxciv | clxxii | τιγ | ρλδ | σμό | ροβ cccxiv | cxcv | ccxci | clxvi | τιδ | ρλε | σλα | ρξς cccxiv | cxcv | ccxci | clxviii | τιδ | ρλε | σλα | ρξη cccxv | cxcvi | ccxcii | clxxv | τιε | ρλς | σλβ | ρος cccxviii | cxcix | ccc | clxxvi | τη | ρλη | τ | ρπδ cccxx | cc | cccii | clxxviii | τχ | σ | τβ | ροη cccxxv | cciv | ccc | clxxxiv | τχε | σδ | τι | ρπδ cccxxvi | ccv | cccxi | clxxxviii | τχς | σε | τια | ρπη cccxxvi | ccv | cccxiii | cxciv | τχς | σε | τιγ | ρπδ cccxxviii | ccvi | cccxiv | cxcvi | τκη | σς | τιδ | ρhs cccxxxi | ccix | cccxv | cxcvii | τλα | σθ | τιε | ρης cccxxxii | cci | cccxviii | cxcvii | τλβ | σι | τη | ρhs cccxxxiv | ccxii | cccxxi | cci | τλδ | σισ | τκα | σα cccxxxv | ccxiv | cccxxiv | cxcix | τλε | σιδ | τκδ | ρλή cccxxxvi | ccxv | cccxxvii | cxcviii | τλς | σιε | τιζ | ρη cccxxxvi | ccxv C | cccxix | cxcviii | τλς | σιε | τιθ | ρη cccxliii | ccxxiii | cccxxix | cciv | τμη | σχγ | τχθ | σδ cccxlviii | ccxxvii | cccxxxii | ccvi | τμη | σχσ | τλσ | σς cccxlix | ccxxviii | cccxxxiii | ccviii | τμθ | σχη | τλή | ση ccclii | ccxxxi | cccxxxvi | ccix | τνβ | σλα | τλς | σθ ccclii | ccxxxi | cccxxxvi | ccxi | τνβ | σλα | τλς | σια
Canon primus explicit.
HERE BEGINS THE SECOND CANON, IN WHICH THERE ARE THREE.
Β ΚΑΝΩΝ ΔΕΥΤΕΡΟΣ, ΕΝ Ὧ ΟΙ ΤΡΕΙΣ.
MATTHÆUS. | MARCUS. | LUCAS. | MT | MP | A. xv | vi | x | ιε | ς | ιε xxi | x | xxxii | κα | ι | λδ xxxi | cii | clxxxv | λα | ρβ | ρπε xxxii | xxxix | cxxxiii | λβ | λθ | ρλγ xxxii | xxxix | lxxix | λβ | λθ | οθ l | xli | lvi | ν | μα | νς lxii | xiii | iv | ξβ | ιγ | δ lxii | xiii | xxiv | ξβ | ιγ | κδ lxiii | xviii | xxxiii | ξγ | ιη | λγ lxvii | xxxv | xxvi | ξζ | λε | κς lxix | xlvii | lxxxiii | ξθ | μζ | πγ lxxi | xxi | xxxviii | οα | κα | λη lxxii | xxii | xxxix | οβ | κβ | λθ lxxii | xxii | clxxxvi | οβ | κβ | ρπς lxxiii | xxiii | xl | ογ | κγ | μ lxxiv | xlix | lxxxv | οδ | μθ | πε lxxvi | lii | clxix | ος | νς | ρξθ lxxix | xxix | lxxxvi | οθ | κθ | πς lxxx | xxx | xliv | π | λ | μδ lxxxii | liii | lxxxvii | πβ | νγ | πζ lxxxiii | liii | cx | πγ | νγ | ρι lxxxiii | liv | lxxxvii | πγ | νδ | πζ lxxxiii | liv | cxii | πγ | νδ | ριβ lxxxv | lv | lxxxviii | πε | νε | πη lxxx | lv | cxiv | τε | γε | ριδ
ριδ A
CANONS OF THE GOSPELS.
MT. | MP. | A. | A MATTHÆUS. | MARCUS. | LUCAS. ρμα | ρμη | ρμη | lxxxviii | cxli | cxlviii ρμα | ρμα | σνα | lxxxviii | cxli | ccli λβ | μ | π | xcii | xl | lxxx λδ | πς | ηζ | xciv | lxxxvi | xcvii λδ | πς | ρμς | xciv | lxxxvi | cxlvi ργ | α | ο | ciii | i | lxx ριδ | κδ | μα | cxiv | xxiv | xli ρις | κε | με | cxvi | xxv | xlii ρις | κε | ρξε | cxvi | xxv | clxv ρις | κε | ρος | cxvi | xxv | clxxvii ρκα | λβ | ρκζ | cxxi | xxxii | cxxvii ρχβ | λγ | ρεθ | cxxii | xxxiii | cxxix ρχγ | λδ | ρμζ | cxxiii | xxxiv | cxlvii ρλ | λε | πδ | cxxx | xxxv | lxxxii ρλα | ϛ | ος | cxxxi | xxxvi | lxxvi ρλε | λη | οη | cxxxv | xxxviii | lxxviii ρλζ | μδ | ρξζ | cxxxvii | xliv | clxvii ρμγ | νζ | B | cxlii | lvii | xc ρμδ | νθ | ιβ | cxliv | lix | xii ρμθ | ξ | λε | cxlix | lxvi | xxiv ρμθ | ξϛ | μγ | cxlix | lxvi | xliii ρνγ | ξθ | λς | cliii | lxix | xxxvi ρξδ | οθ | ρμδ | clxiv | lxxix | cxliv ρξη | πγ | ηε | clxviii | lxxxiii | xcv ρξη | πγ | ης | clxviii | lxxxiii | xcvi ρο | πε | ης | clxx | lxxxv | xcvi ροβ | πζ | ηη | clxxii | lxxxvii | xcviii ροδ | ια | ɥ | clxxiv | xci | xcix ρος | λγ | ρα | clxxvi | xciii | ci ροη | με | ρβ | clxxviii | xcv | cii ροη | με | σιζ | clxxviii | xcv | ccxvii ροθ | ια | ριζ | clxxix | xcix | cxcvii ρπ | ρε | ρε | cxc | cv | cxcv ρπδ | ρς | σις | cxcii | cvi | ccxvi ρπυ | ρε | ρχα | cxciii | cvii | cxxi ρπγ | C | στη | cxciii | cvii | ccxviii ρπδ | ρη | σιθ | exciv | cviii | clii ρπδ | ρη | σιθ | exciv | cviii | ccxix ρπε | ρθ | σχ | cxcv | cix | ccxx ρπη | ρι | σκα | cxcviii | cx | ccxxi ρπθ | ρια | ρογ | cxcix | cxi | clxxiii σα | ριβ | σχβ | cci | cxii | ccxxii σγ | ριδ | σθ | cciii | cxiv | cclxx σε | ρις | σχδ | ccv | cxvi | ccxxiv σς | ριζ | σλβ | ccvi | cxvii | ccxxxii ση | ριη | σλγ | ccviii | cxvii. | ccxxxiii σιζ | ρχζ | σμ | ccxvii | cxxvii | ccxl σιβ | ρχη | σμα | ccxix | cxxviii | ccxli σκγ | ρλ | σμγ | ccxxiii | cxxx | cclxiii σχε | ρλδ | σμε | ccxxv | cxxxiv | ccxv σκς | ρλγ | σμδ | ccxxvi | cxxxiii | ccxliv σχθ | ρλε | σλζ | ccxxix | cxxxv | ccxxxvi σλθ | ρλε | σμς | D | ccxxix | cxxxv | ccxlvi σαβ | ραζ | σμη | cclii | cxxxvii | ccxxxvii σμη | ρλη | σλη | cclii. | cxxxvii | ccxlviii σμη | ρμγ | συγ | ccxliii | cxxxviii | ccxlix σμη | ρμγ | συμθ | ccxlviii | cxliii | ccix σνθ | ρμδ | σνδ | ccxlviii | cxliii | ccxlix σνα | ρμς | σνε | ccliii | cxliv | ccliv σνγ | ρμη | σε | ccli | cxlvi | cclv σνη | ιβ | συζ | ccliii | cxlviii | cciv σνη | ρνα | στη | cclviii | cl | cclvii σξδ | ρνε | σως | cclix | cli | cclviii σξθ | ρνδ | σχη | cclxiv | clv | clvi σοα | με | ολ | cclxix | cliv | ccxxviii σοη | ρξ | σχη | cclxxi | xlii | ccxxx σπα | ρξ | αξη | cclxxviii | clx | cclxiii σπε | ρε | [alt-version omitted] | cclxxxi | clxiii | cclxviii σπε | ρε | [alt-version omitted] | cclxxxv | clxvi | cclxv σπε | ρε | [alt-version omitted] | cclxxxv | clxvi | cclxvii
| cclxvii σπε | ρεε |
A MATTHEUS | MARCUS | LUCAS | MT. | MP. | A. ccxcvi | clxxvii | cclxxx | σϟϛ | ροζ | σπ ccxcvi | clxxvii | cclxxxiv | σϟϛ | ρος | σπδ ccci | clxxxii | cclxxxvi | τα | ρπβ | σπς cccviii | clxxxix | cccv | τη | ρπθ | τε cccxii | cxciii | ccxciix | τιβ | ρλγ | σλγ cccxvi | cxcvii | ccxciii | τις | ρλϛ | σλγ cccxvii | cxcviii | cccv | τις | ρλη | σλϵ cccxxii | ccii | cccix | τκβ | σθ | τκϵ cccxxxviii | ccxviii | cccxxii | τλη | στη | τκϛ cccxxxix | ccxix | cccxxv | τλθ | σιθ | τκϵ cccxl | ccxx | cccxxvii | τμ | σν | τκζ cccxlii | cxxii | cccxxiii | τμβ | σκβ | τκγ cccxliv | ccxxiv | cccxxviii | τμδ | σκθ | τκη cccxlvi | ccxxv | cccxxxvii | τμϛ | σλβ | τλ cccliii | ccxxxii | cccxxxvii | τνγ | σλβ | τλϛ cccliv | ccxxxiii | cccxxxviii | τνδ | σλγ | τλη
Explicit Canon secundus.
INCIPIT CANON TERTIUS, IN QUO TRES.
BΓ ΚΑΝΩΝ ΤΡΙΤΟΣ, ΕΝ ᾧ ΟΙ ΤΡΕΙΣ.
MATTHÆUS. | LUCAS. | JOANNES. | MT. | A. | ΙΩ. i | xiv | i | α | ιδ | α i | xiv | iii | α | ιδ | γ i | xiv | v | α | ιδ | ε vii | vi | ii | ζ | ϛ | β vii | vi | xxv | ζ | ϛ | κα lix | lxiii | cxvi | νθ | ξγ | ρις lxiv | lxv | xxxvii | ξδ | ξε | λζ xc | lviii | cxviii | ϟ | νη | ριη xc | lviii | cxxxix | ϟ | νη | ρλθ xcvii | ccxi | cv | ϟζ | σια | ρε cxi | cxix | xxx | ρια | ριθ | λ cxi | cxix | cxiv | ρια | ριθ | ριδ cxi | cxix | cxlviii | ρια | ριθ | ρμη cxii | cxix | v | ριθ | ριθ | ε cxii | cxix | xliv | ριθ | ριθ | μδ cxii | cxix | lxi | ριθ | ριθ | ξα cxii | cxix | lxxvi C | ριθ | ριθ | οϛ cxii | cxix | lxxxvii | ριθ | ριθ | πζ cxii | cxix | xc | ριθ | ριθ | ϟ cxii | cxix | xcii | ριθ | ριθ | ϟβ cxii | cxix | clii | ριθ | ριθ | ρνδ cxii | cxix | cliv | ριθ | ριθ | ρνδ cxlvi | xcii | xlvii | ρμϛ | ϟβ | μζ
Explicit Canon tertius.
INCIPIT CANON QUARTUS, IN QUO TRES.
DΔ ΚΑΝΩΝ ΤΕΤΑΡΤΟΣ, ΕΝ ᾧ ΟΙ ΤΡΕΙΣ.
MATTHÆUS. | MARCUS. | JOANNES. | MT. | A. | ΙΩ. xviii | viii | xxvi | ιη | η | κϛ cxvii | xxvi | xciii | ριζ | κϛ | ϟγ cxvii | xxvi | xcv | ριζ | κϛ | κε cli | lxvii | li | ρν | ξζ | να clxi | lxxvii | xxiii | ρξα | οζ | κγ clxi | lxxvii | liii | ρξα | οζ | νγ cciv | cxv | xci | σδ | ριε | ια cciv | cxv | cxxxv | σδ | ριε | ρλε ccxvi | cxxv | cxxviii | σις | ρχε | ρχτ ccxvi | cxxv | cxxxiii | σις | ρχε | ρλγ ccxvi | cxxv | cxxxvii | σις | ρχε | ρλζ ccxvi | cxxv | cl | σις | ρχε | ρν cclxxvii | clix | xcviii | σος | ρυθ | ῃ cclxxix | clxi | lxxii | σοθ | ρξα | οβ cclxxix | clxi | cxxi | σοθ | ρξα | ρκα cclxxxvii | clxviii | clii | σπζ | ρξη | ρνδ ccxciii | clxxiv | cvii | ροδ | ροδ | ρζ ccxcvii | clxxviii | lxx | σης | ροη | ο ccxcix | clxxx | ciii | σλθ | ρπ | ργ cccvii | clxxxviii | clxiv | τζ | ρπη | ρξδ
ρξδ cccxxi | cci | clxxx cccxxi | cci | cxcii cccxxiii | cciii | clxxxii cccxxix | ccvii | clxxxv cccxxix | ccvii | clxxxvii cccxxxiii | cxi | cciii Explicit Canon quartus.
[E] CANON FIFTH, IN WHICH TWO [ARE CONTAINED]. INCIPIT CANON QUINTUS, IN QUO DUO.
MT. | A | MATTH. | LUCAS. | MT. | A | MATTH. | LUCAS --- | --- | --- | --- | --- | --- | --- | --- γ | β | iii | ii | ρη | ριε | cviii | cxv ι | η | x | viii | ρι | ριη | cx | cxviii ιθ | ια | xii | xi | ριθ | ρξ | cxix | cxxvi ις | ις | xvi | xvi | ρκε | ξθ | cxxv | lxii κε | με | xxv | xlvi | ρκζ | ρχη | cxxvii | cxxviii κς | μζ | xxvi | xlvii | ρκη | ρλβ | cxxviii | cxxxii κη | μη | xxviii | xlviii | ρκθ | ρλ | cxxix | cxxx λ | μθ | xxx | xlix | ρλβ | πα | cxxxii | lxxxi λδ | ρλδ | xxxiv | cxciv | ρλδ | ρx | cxxxiv | cxx λς | ρεσ | xxxvi | clxii | ρλη | ρξη | cxxxviii | clxviii λη | νγ | xxxviii | liii | ρνς | νζ | clvi | lvii μ | νθ | xi | lii | ρνθ | σκς | clviii | ccxxvi μα | νe | xli | lv | ρξα | ρλα | clxii | clxi μγ | ρκγ | xliii | cxxiii | ροε | σ | clxxv | cc μς | ρνγ | xlvi | cliii | ρπβ | ρπζ | clxxxii | clxxxvii μζ | ρλδ | xlvii | cxxxiv | ρπδ | ρπθ | clxxxii | clxxxix μτ | ρλα | xlviii | exci | ρπζ | ρη | clxxxiii | cxcviii μθ | ρν | xlix | cl | ρπζ | ρθο | clxxxvii | cxcix να | νθ | li | lix | ρɥδ | σθ | cxcvii | cclxxii νγ | ρκε | liii | cxxv | C σιγ | σλε | ccxiii | ccxxxv νδ | νδ | liv | liv | σκα | ρπα | ccxxi | clxxxi νε | ρο | lv | clxx | σκη | βλθ | ccxxviii | cxxxix νζ | ξα | lvii | lxi | σλα | ροθ | ccxxxi | clxxix νη | ξ | lviii | lx | σλα | σις | ccxxxi | ccxv ξ | ροα | lx | clxxi | σλβ | ρμό | ccxxxii | cxliii ξε | ξδ | lxi | lxiv | σλδ | ρλς | ccxxxiv | cxxxvi ξθ | ροβ | lxv | clxxii | σλς | σλε | ccxxxvi | cxxxv ξς | ξς | lxvi | lxvi | σλζ | βλη | ccxxxvii | cxxxviii ξη | ρε | lxviii | cv | σλη | ρμ | ccxxxviii | cxl θη | ρη | lxxviii | cviii | σμ | ρη | ccl | cviii πδ | ρια | lxxxiv | cix | σμα | ρμα | ccxli | cxli πς | ρθ | lxxxvi | cix | σμα | ροε | ccxli | clxxv με | ρμε | xciii | cxlv | σνε | σβ | cclv | ccii λε | ρξ | xcv | cl | σνς | σε | cclvi | ccv λς | ρπδ | xcvi | clxxxii | σνς | σιγ | cclvii | ccxiii ρβ | ρπδ | xcvi | clxxxiv | σξα | σζ | cclxi | ccvii ρδ | ξθ | cii | lxix | σξρ | σιβ | cclxii | ccxii ρε | οα | civ | lxxi | σξζ | ρνζ | cclxv | clvii ρς | ρηγ | cv | exciii | σξρ | ρνε | cclxvi | clv | | cvii | lxxiii | σξζ | ρνη | cclxvii | clviii | | | | σξθ | σχθ | cclxx | ccxxxi | | | | σσβ | σλα | cclxxii | ccxxxi Explicit Canon quintus.
[G] CANON SIXTH, IN WHICH TWO [ARE CONTAINED]. INCIPIT CANON SEXTUS, IN QUO DUO.
MT. | MP. | MATTH. | MARC. | MT. | MP. | MATTH. | MARC. --- | --- | --- | --- | --- | --- | --- | --- θ | γ | ix | iii | οξ | εξ | lxxvii | xiii ιζ | η | xvii | vii | ρ | κη | c | xcviii χβ | ικ | xx | ix | ρλθ | με | cxxxix | xlv μδ | ρλς | xliv | cxxvi | ρμε | σε | cxlv | lx | | | | μηρ | ξε | cxlviii | lxv
cclx | clii A cclxiii | cliii cclxxv | clvii cclxxxii | clxiv cclxxxvi | clxvii cclxxxviii | clxix ccxc | clxxi ccxcii | clxxii ccxcviii | clxxix cccv | clxxxv cccix | cxc cccxi | cxcii cccxxx | ccviii cccxxxvii | ccxvii cccxli | ccxxi cccxlvii | ccxxvi cccl | ccxxix
Explicit Canon sextus.
CANON SEVENTH, IN WHICH ARE TWO.
INCIPIT CANON SEPTIMUS, IN QUO DUO.
MT. | JOAN. v | lxxxiii xix | xix xix | xxxii xix | xxxiv cxx | lxxxii clxxxv | cxv ccvii | ci
Explicit Canon septimus.
CANON EIGHTH, IN WHICH ARE TWO.
INCIPIT CANON OCTAVUS, IN QUO DUO. C
A. | MP. | LUCAS. | MARCUS. xxiii | xii xxv | xiv xxvii | xvi xxvii | xxviii xxviii | xvii lxxxv | xlviii lxxxix | lvi
A. | MP. | LUCAS. | MARCUS. xci | lxi c | lxxv ciii | xcvii ccxlvii | cxxxvi cclxxvii | ccxvi cccxxxv | ccxxx cccxxix | ccxxxv
Explicit Canon octavus.
CANON NINTH, IN WHICH ARE TWO.
INCIPIT CANON NONUS, IN QUO DUO. D
A. | JO. | LUCAS. | JOANNES. xxx | ccxix xxx | ccxxii cclxii | cxii cclxii | cxxiv cclxxiv | cxxvii cclxxiv | ccxxix cclxxiv | ccxxxi ccciii | clxxxii ccciii | clxxxvi ccciii | cxc
A. | JO. | LUCAS. | JOANNES. cccvii | clxxxii cccvii | clxxxvi cccvii | cxc cccxii | clxxxii cccxii | clxxxvi cccxii | cxc cccxl | ccxiii cccxl | ccxvii cccxli | ccxxi cccxli | ccxxiii cccxli | ccxxv
Explicit Canon nonus.
CANON X, IN WHICH EACH EVANGELIST SPEAKS INDIVIDUALLY OF CERTAIN THINGS.
A MATTHEW PROPERLY ii ii iv iv vi vi xiii xiii xxiv xxiv xxvii xxvii xxix xxix xxxiii xxxiii xxxv xxxv xxxvii xxxvii xxxix xxxix xlii xlii xlv xlv lii lii lvi lvi
MATTHEW PROPERLY lxxv lxxv lxxxi lxxxi lxxxix lxxxix xci xci xcix xcix ci ci cvi cvi cix cix cxiii cxiii cxv cxv cxviii cxviii cxxiv cxxiv cxxvi cxxvi cxxxvi cxxxvi cxl cxl
MATTHEW PROPERLY cli cli clv clv clxvii clxvii clxxi clxxi clxxvii clxxvii clxxxi clxxxi clxxxiv clxxxiv clxxxvi clxxxvi clxxxviii clxxxviii cxci cxci cxcvi cxcvi cc cc ccx ccx ccxii ccxii ccxviii ccxviii
MATTHEW PROPERLY ccxxii ccxxii ccxxvii ccxxvii ccxxx ccxxx ccxxxii ccxxxii ccxxxv ccxxxv ccxxxix ccxxxix ccxlv ccxlv cclxviii cclxviii cclxxiii cclxxiii cclxxxiii cclxxxiii ccci ccciii cccxix cccxix cccxxiv cccxxiv cccxxvii cccxxvii ccclv ccclv
Explicit Canon X, in which Matthew [speaks] properly.
B MARK PROPERLY xix xix xxxi xxxi xliii xliii xlvi xlvi lviii lviii
MARK PROPERLY lxii lxii lxx lxx lxxiv lxxiv lxxxi lxxxi lxxxviii lxxxviii
MARK PROPERLY xc xc xcii xcii cxiv cxiv ci ci civ civ
MARK PROPERLY cxxiii cxxiii cxxxii cxxxii clxxxvi clxxxvi ccxiii ccxiii ccxxxiv ccxxxiv
Explicit Canon X, in which Mark [speaks] properly.
C LUCAS PROPERLY i i iii iii v v ix ix xviii xviii xx xx xxii xxii xxix xxix xxxi xxxi l l li li lxvii lxvii lxviii lxviii lxxii lxxii lxxv lxxv civ civ cvii cvii cvii cvii cxiii cxiii cxvii cxvii
LUCAS PROPERLY cxxii cxxii cxxiv cxxiv cxxxi cxxxi cxliii cxliii cxlix cxlix cli cli cliv cliv clix clix clxiii clxiii clxiv clxiv clxvi clxvi clxxiv clxxiv clxxvi clxxvi clxxviii clxxviii clxxx clxxx clxxxiii clxxxiii clxxxviii clxxxviii cxc cxc cxcii cxcii cxcvi cxcvi
LUCAS PROPERLY cci cci cciii cciii ccviii ccviii ccx ccx ccxiv ccxiv ccxxiii ccxxiii ccxxv ccxxv ccxxvii ccxxvii ccxxxvi ccxxxvi cclii cclii cclvi cclvi cclix cclix cclxiv cclxiv cclxxi cclxxi cclxxiii cclxxiii cclxxvi cclxxvi cclxxviii cclxxviii cclxxxiii cclxxxiii cclxxxviii cclxxxviii ccxcvi ccxcvi
LUCAS PROPERLY ccxcviii ccxcviii ccci ccci cciv cciv ccvi ccvi ccviii ccviii ccxvi ccxvi ccxx ccxx ccxxvi ccxxvi ccxxxi ccxxxi cccxxxiv cccxxxiv cccxxxix cccxxxix cccllii cccllii
Explicit Canon X, in which Lucas [speaks] properly.
D JOANNES PROPERLY iv iv vii vii ix ix xi xi xiii xiii xvi xvi xviii xviii xxii xxii xxiv xxiv xxvii xxvii
JOANNES PROPERLY xxix xxix xxxi xxxi xxxiii xxxiii xxxvi xxxvi xxxix xxxix xli xli xliii xliii xlv xlv l l lii lii
JOANNES PROPERLY liv liv lvi lvi lviii lviii lx lx lxii lxii lxiv lxiv lxvi lxvi lxviii lxviii lxxi lxxi lxxiii lxxiii
JOANNES PROPERLY lxxv lxxv lxxviii lxxviii lxxx lxxx lxxxi lxxxi lxxxiv lxxxiv lxxxvi lxxxvi lxxxix lxxxix xcii xcii xciv xciv xcvii xcvii
ANALYTICAL INDEX TO THE BOOKS ON EVANGELICAL DEMONSTRATION AND AGAINST HIEROCLES
Revocatur Lector ad numeros typis crassioribus expressos.
A
Abraham and his ancestors, how they attained righteousness before God, 9. How Abraham and his ancestors became righteous and accepted before God, 10. How Abraham observed the precepts, commandments, and ceremonies, and whatever was established in the laws of God, before the constitution of Moses, 13. God answering Abraham, promised two things concerning those who were to be born of him, 73.
The shade of Achilles seen by Apollonius, and how, 528.
Adolescent tambourine-players, whom the Psalmist calls [so] mystically, 441.
The corporeal worship of the Jews according to the Law of Moses is rejected, with the introduction of spiritual worship among all nations through Christ, 83. Christ taught that the honor of worship is to be attributed to God alone, 107.
The renewal of the advent and kingdom of Christ, and the calling of all nations, which was accomplished in him, is declared, 54. Declaration of Christ’s advent, 52. Christ’s twofold advent; the difference between the two is declared, 376. The advent of Christ to men, what manner it was, 308. Why the advent of Christ was delayed until the very end of time after a long and great age, 363. What signs from prophetic announcement declare the time of the Lord’s advent, 404. The Lord’s advent to men is shown, 258. The Lord’s advent on earth, and his kingdom among the nations, and the new Canticle, are proven to be set forth not for Israel himself, but for the nations, 260. The advent of Christ in the flesh is clearly designated by the prophecy of Moses, 171. The oracles of the prophets concerning the advent of Christ: why some are found more obscurely while others are more clearly, 3. The time at which the patriarch foretold Christ’s advent, 95. How the prophet Daniel foretold the advent of Christ, the seventy weeks being completed, 381. That Christ’s first advent long ago passed is gathered principally from two signs, 309. Concerning the second advent of Christ; the Jews falsely refer coming events to the first, 190. It is shown that, with the Jews rejected at the advent of Christ, the nations were to be adopted in the place of children, 271.
Aegae, a town of Cilicia, where Apollonius sacrificed to Asclepius, 512.
The Egyptians, the most superstitious of all nations and the first to open the doors of error by which idols were worshipped, 228.
Emulation and envy have plunged not a few into extreme calamities, 1.
Asclepius cured Apollonius, who was suffering from dropsy, 520.
Agnus Dei: why Christ is so called, 462.
Agriculture not yet discovered, men fed on acorns, 15.
Amasis, king of the Egyptians, transformed into a dog through metempsychosis, bit a young man, and Apollonius healed him, 533. The Mosaic Law could be accommodated to the Jewish nation alone, and to this nation alone a proper land, and therefore there was need for another prophet and another law, 1.
Whenever Holy Scripture wishes to signify the nature of angels, it names neither God nor Lord, but without any obscurity calls them angels, 258. God appointed angels as tutors and guardians for men, 156. Christ taught [us] to know and venerate angels, but to attribute the honor of worship only to God, 106.
It was not an angelic nature that gave responses to Moses, but one too preeminent to be referred to an angel, 240.
Soul, one and a single rational power, is the artificer of many things at once, 151. The soul of all flesh, how its blood is said to be [its soul], 35. That the human soul is immortal and in no part similar to brute animals is proven, 106. No one can deservedly say that the soul of a wise man is killed or punished while its body is being tortured, 169.
Why some of the Greeks, that is, the Gentiles, deemed it wrong to sacrifice and offer animals to the gods, 34. Why those ancient fathers offered them to God for sins, 35.
Planetary rings given as a gift by Iarchas to Apollonius, 526.
Anthropophagi, pygmies, and Sciopodes seen by Apollonius among the Indians, 533.
Antisthenes, an officious youth preparing to join himself to Apollonius, is deterred, 529.
Antithesis of the new and old law, 3.
Apollonius at Aegae in Cilicia sacrificed to Asclepius, the most humane of the gods, 512. Apollonius of Tyana held no place among philosophers, much less among men of mediocre and ordinary probity, and is much less to be compared to the Savior Jesus Christ, 514. Apollonius worshipped in the temple of Asclepius, 517. Apollonius was not entirely alienated from the Epicurean sect, 518. Apollonius, at fourteen years of age, was led by his father to Tarsus to Euthydemus the rhetorician; he understood the voices of brute animals, 518. Apollonius
when he encountered a dying lioness in the road with eight whelps lying nearby, immediately conjectured the span of time he would have to live among the Persians, 518. The words with which Apollonius assailed Bardanes, king of the Babylonians, 519. Apollonius repelled the base lover of his beauty, having severely rebuked him, 520. Apollonius, after the manner of the Pythagoreans, was silent for a lustrum, 521. Apollonius uses an interpreter through whom he might address Phraotes, king of India, 521. Apollonius remembers that he was once the pilot of an Egyptian ship in the time of Iarchas; but on the other hand, Iarchas says that his soul was once clothed in a body of royal fortune, 525. Apollonius drove a demon out of a lascivious youth, 530. Intending to be initiated into the Eleusinian mysteries, Apollonius was prohibited by the priest of Ceres, and why, 530. In Rome, as a dishonest charlatan, Apollonius sang the songs of Nero with a venal voice, 530. Apollonius, as Philostratus asserts, using a pure and slender diet, foresaw a plague imminent for the Ephesians and quelled it as it raged, 534. Apollonius could by no means possess the art of divination, because, when questioned even about the most trivial matters, he sometimes remained in doubt, 531. Apollonius speaks of himself insolently and proudly, 535. Apollonius used clothing not common to other mortals, 535. Apollonius, having set out for a field at night, tore to pieces an Arcadian boy, 535. Apollonius in Rome was thrown into chains, 533. Speaking before Domitian, Apollonius vanished from the sight of all the bystanders, 536. Apollonius disputed about the power of the Fates among the Ionians; it was decreed by fate that he should be an architect, or even if both hands were cut off, he would turn out an architect, 538. Released from chains, Apollonius headed from Rome to Lebadea, 540. Apollonius of Tyana flourished under the Emperor Nero, 512. Where Apollonius died, it is uncertain, 541. When Apollonius had entered a temple, the doors suddenly closing, he disappeared, and was never seen anywhere, and there, as Philostratus fabulates, the voices of virgins were heard in this manner: "Come, come to heaven, come, wise man," and Philostratus the Athenian, 512. The words of Apollonius by which he met Damis and took him into his company, 517. Apollonius at his birth had midwives present, 517. Apollonius’s mother, while pregnant, seemed to herself to see before her eyes the shape of Proteus, 517. Apollonius’s fellow students under Euthydemus were followers of Plato and Chrysippus, 518. No trace of Apollonius’s death or tomb has appeared anywhere, 518. Apollonius’s progress in literary studies, the power of his happy memory, his use of the Attic tongue, 518. Apollonius’s ridiculous divination, 518. Apollonius’s ignorance discovered before Phraotes, king of the Indians, in Greek matters, 522. Apollonius’s ridiculous judgment in a litigated suit, 522. Apollonius’s foolish questions asked of Iarchas, 525. Apollonius’s response before Domitian concerning the prediction of the plague, 527. Apollonius’s ignorance is detected, 528. Apollonius’s invectives before Domitian and Vespasian against Euphrates, to whom he had been most closely joined shortly before, 532. Apollonius’s leg freed from shackles, by magic, 536, 537. Apollonius’s words to Domitian, who was accusing him of magic, 537. Apollonius’s most arrogant statement, that there are virtues in him, 511. As Apollonius was traveling from Persia to India, an Empusa met him, 521. As he was traveling to the Brahmins, a woman of spectacular color met Apollonius, white from the top of her head to her knees, and the rest of her body most black, 523. Whoever claims that Apollonius spoke as a philosopher above others, he will truly protest like an ass clothed in a lion's skin, nor will he appear clearly as anything other than a spectacular charlatan of cities and a clamorous sophist, 513. That Apollonius recalled a dead girl to life in Rome, besides the fact that it seems incredible to Philostratus, it also seems false, 550. Why the apostles of Christ are called the princes of Naphtali in prophetic voice, 441. How the apostles were chosen and the gentiles called, 48. The election of the apostles and disciples of Christ shadowed forth in prophetic discourse, 79. The Arabs collect divination from swans and other birds, as if from oracles, having devoured the heart or liver of dragons, 518. While Aristobulus was in the town of Jericho and was swimming there, he was held under water by force for a while; Herod conspired his death, 398. What kind of family the Asmonean family was among the Jews, 398. The ascension for him who had first descended, and subsequently the calling of all the gentiles, who were about to know the one and only God, is declared, 259. What "Assyrian" signifies when interpreted, 322. Under the name of the Assyrians, every kingdom imposed upon the gentiles through individual times is expressed in the sacred writings, 322. B What "Barachias" signifies when interpreted, 332. Bardanes, king of the Babylonians, in the time of Apollonius, 519. How the blessing of God was about to redound to all gentiles, in that seed which was to come forth from the offspring of Isaac, 45. Declaration of the benefit by which all gentiles were to be affected through Christ, 51. Bethlehem is convicted by the testimonies of the prophets that Christ would be born there, 341. It is proved by the authority of the Psalm that Bethlehem would be the place of Christ's nativity, 342. Goodness is never subjected to the envy of any thing, 416. Scripture is accustomed to call the prelates of the Church by the name of oxen, 71. The teacher of the Brahmins was Iarchas, 523. The public circus of the Brahmins, and in it seats arranged in their own order, 523, 524. C Why it is proper for the rectors and pastors of the Church to lead a celibate life, 32. What the new song, which is to be sung to the gentiles according to the prophet's testimony, is like, 263. The heaven itself, and the sun and moon, and the remaining stars are by their own nature subject to corruption and dissolution, although they are not to be dissolved, because He who composed them does not will it, according to the opinion of Plato, 106. The knowledge of the universal God was anciently delivered only to the Hebrews, which was to be perceived when Christ manifested Himself, 124. Why Moses commanded in his laws that those consecrated to God be anointed with prepared ointment, 172. The conversion of the whole world to the faith and the legitimate religion of one God through illiterate and rustic men is a miracle surpassing all faith, 135. The banquet of Apollonius and Iarchas, and the wonders in it, 524. Divine Scripture calls a kingdom by the name of a horn, 191. By what power the dead body of Christ revived, 170. The body of Christ is compared to a lamp, 188. The advent of Christ in the flesh brought correction to the world, 47. That all celestial bodies are subject to corruption and dissolution by their own nature, although they are not to be dissolved because He who composed them does not will it, according to the opinion of Plato, 106. Christ the Lamb of God who was made both sin and an execration, and is called King by the testimonies of Scripture, who might have had enemies, and who these the enemies are, 218. Christ, who rises specifically from the seed of David and is called "the David," who confounds the hostile Jews, and who renews the sanctification of the Father, 188. Christ who is specifically named as being to suffer all reproaches is described, 137. How Christ is to be compared to Moses, 3. According to what nature Christ is said to be a priest forever in the Psalm, 177. How Christ is said to have made our sins his own and to have borne our iniquities, 467. That Christ is proved to be that one prophet whom Moses had predicted would be raised up for the Jews from their brothers, 91. Christ as one of certain things hidden from the first constitution of the universe, unknown by reason to those who are religious, and presiding over God with grateful minds, 154. By what reason Christ is called the cornerstone, and is shown by an oracle as about to enter Jerusalem on a young donkey, 455. Christ is declared to have received by name the Lord, the Father, and the protector, 185. Christ was that one prophet whom God had promised would be like Moses, 443. Christ preached for three years and a half, which time is the half of one week, and the glory of his miracles shone on the earth, 226. Christ was that unique prophet who Moses had predicted would be like himself, 27. Why Christ endured the temptation of the devil in the desert, 434. Christ is by name exalted by God the Father, 191. Christ showed himself to the world as a certain instrument through the body, no otherwise than as a musician declares how learned he is through a lyre, 168. By what reason Christ is said to be a priest according to the order of Melchizedek, 223. Why Christ willed to make use of mostly rustic and ignoble ministers for disseminating the new doctrine, 136. Christ is specifically circumvented by the Jews and acknowledged by the gentiles, 190. Christ subdued into himself innumerable peoples, not with an army equipped with weapons, but by truth, meekness, and justice, 218. Why Christ [declared] inescapable [punishments] for the impious...
[Christ] is recommended by the testimony of Joseph. Christ imposed upon the calling of all nations a law that was both easy and accommodating, 124. Christ explicitly receives from the Father his faithful house, the Church, and a faithful priest throughout all time to preside over his Church with the knowledge of God, 444. Christ is explicitly preserved by God the Father, and he preserves his own [christs/anointed], 191. Why Christ was called a Nazarene, 349. Why Christ is called the Lamb of God, 462. Christ is cleared of the stigma of being a seducer, 107. Why Christ kept the Mosaic law throughout his entire life, [he] having been made to be the one who would fulfill it, 467. Why Christ is called shepherd and leader, 343. From what tribe and at what time Christ was to be incarnate is shown with clearer prophecy, 5. Christ is shown to obtain from the Father whatever he asks by name, 182. Christ is named by God and is recognized by all, yet he repudiates the Jewish nation [that was] after Moses, it is recognized to have finished [its course], 28. What the name of Christ signifies in the sacred letters, 171. Christ is shown to ascribe God as his guardian by name, [his] being hidden among those guardians who were kept in honor among the Jews is proven, 404. Christ’s advent into flesh is clearly designated by the prophecy of Moses, 3. By the disciples who narrated the admirable deeds of Christ, the obstinacy of the non-believers is rebuffed, 109. That Christ’s divinity and humanity are declared by the prophecy of the second psalm is shown in a most effective way, 182. Christ’s departure into Egypt cannot justly be blamed by anyone, 126. By what arguments Christ’s divinity may be proved, 134. That Christ’s divine nature suffered no detriment by the assumption of a human body is declared by the most fitting comparison of the rays of the sun, 167. Christ’s bodily advent into Egypt is predicted both in word and in meaning, and all the superstition of the nations that is to be converted at his advent is declared, 421. How the faith of Christ was propagated, 513. It is fitting for Christ alone to communicate the grace announced to all men, 3. What kind of terms Scripture attributes to Christ according to his divinity and what kind according to his humanity, 462. That Christ is the true [Word] of God, existing by a certain divine power and more excellent than the nature of man bears, the Hebrew rationale teaches, 176. Divinely inspired prophets from the age of Hebrew antiquity predicted that Christ would come into humanity, 513. God himself calls Christ, [being] of the universe, the Sun of justice, 254. Moses calls Christ the Word of God, now God and Lord, now the angel of God, 10. That Christ was no less known to those ancient fathers than to us is confirmed by the testimony of the sacred letters, 10. The impiety of those who think Christ was a seducer is rebuffed, 102. That Christ was to be betrayed by Judas is declared by prophetic testimony, 441. That the Psalmist clearly confirms Christ as Lord twice, 219. That Christ was announced by the oracles of the Hebrew prophets is shown, 89. Almighty God calls Christ both the Angel of the testament and the Lord, 253. With Christ arriving, it is shown that there would be a congregation of nations and a recognition of God by all men and a single manner of piety, and that the Ethiopians would offer sacrifices to him, 50. With Christ coming, the conversion of the ends of the earth and the nations dwelling there to God is demonstrated, and the coming generation and the people who will be born who will accept his justice [are demonstrated], 46. That those who were familiar with God before Moses were called "christs," just as we are called Christians, is shown, 12. What might be the true rationale of Christianity, 24. The life of those who embrace Christianity is divided into two species, 29. How the way of life of Christians may be compared with the way of living that Abraham and his ancestors kept, 9. Whence the nations derived the name of Christians, 39. That the new name of Christians is to be celebrated with praises and favor in the whole world is shown, 81. The natural limits of the entire created order are circumscribed, 515. The order of those who profess divine worship is threefold, 22. It behooves those occupied with divine worship to thereafter abstain from the commerce of wives, 33.
D Evil demons and authors of all malice are shown to have presided over the divinations and oracles of the nations, 205. How evil demons, by oracles and responses, often deceived the nations in many ways is proved, 203. That the vexation of demons is driven away by the very name of Jesus and by very few prayers is a Christian custom, 133. Damis departs on a journey from Assyria with Apollonius, and from then on began to use each other familiarly, 513. Damis the philosopher, associate of Apollonius, 512. Damis the philosopher thought then that Apollonius was something beyond man, for the reason that he freed himself from fetters while held in prison of his own volition, 517. David did not have a successor to his kingdom from his own seed from the time of the Babylonian captivity until the advent of Christ; [the Jews] were able to hold the kingdom of the whole Jewish race [no longer], 365. Demetrius dehorts Apollonius from returning to Rome, whom he pushes away, 533. It is proved that God descending from heaven, who existed as a guide for the nations that previously did not know him, turned away from the Jewish people, 268. That God is in God, just as we glorify the Father in the Son and the Son in the Father, is proved by the testimony of Isaiah, 223. According to the opinion of Porphyry, God is to be worshipped by pure silence and pure thoughts about him, 205. It is declared that God was manifestly to come to men and to call back the whole human race to himself, 261. Not many sons of the highest God, but one alone is rightly declared to be God from God, 147. That it is one God who was formerly known by the Jews and whom now the faithful venerate and worship is declared by prophetic oracles, 18. That God is visible to Israel himself is proved by divine Scripture, which signifies the very Word of God, 214. No one has ever seen God, 244. That God is to be seen on earth is proved by Christ's advent to men; Moses was not ignorant of this by the performance of the work, 232. Signification of the desolation of the metropolis of the Jews, 55. The right hand and the left are stronger [than they were], 433. How the Devil endeavors to turn men away from God and push them into sin by allurements and occult machinations is shown, 159. Why the Devil's [attempts] are said to fall to the side of Christ and not to the left (which surely signifies the side from the place of the Psalm), 437. Why Christ endured the temptation of the Devil in the desert, 434. By the disciples who narrated the admirable deeds of Him, the obstinacy of the non-believers is rebuffed, 109. The custom of the disciples proves most evidently of all what kind of person he is who professes anything, 127. The dispersion of the Jews among all nations is predicted, 56. When the divine nature is compared to oil and when to ointment, 174. The divine and incorporeal nature of the Son of God accepted no detriment, nor did it become worse itself by assuming a body, 198. By what arguments one may gather the divinity of Christ, 191. There are three orders of those who profess divine worship, 22. Two jars from which the Brahmans send winds and rain to their neighbors, 516. The bronze statue of Domitian situated by the river Melete, 540. Apollonius declares to the Roman emperor Domitian that Iarchas and Phraortes are the only ones among men worthy to be called gods, 531.
[E] Of what kind was the sect of the Ebionites among the Jews, 316. A certain knowledge concerning the Father and the Son was gathered for the Church of God through the grace of Christ, 61. What great goods God has promised to the Church of the nations, formerly deserted, 38. That the persecutors of the Church are to be destroyed is explained by the testimonies of the prophets, 82. The progress of the Church and of the Word of God and the law and the calling of all the nations is described, 55. That the Church is one, and that it is the same house of God, is shown, 186. That the Church would suffer insults and reproaches for the sake of Christ is shown, 187. The author of Ecclesiastes is Solomon, 1. What kind and how great the eclipse of the sun was at the very death of the Lord, 485. What Emmanuel signifies when interpreted, 316. Empedocles, Democritus, and Pythagoras [were] conversant with the magi, 540. Empusa or lamia is a demon clad in female form, 530.
A Ephrata is the same as Bethlehem, 347. The sacrament of the Eucharist, by the oracles of which prophets it was announced, 38. Euphrates the philosopher was the first to accuse Apollonius of Tyana of magic, 530. Euthydemus of Phoenicia, a most excellent rhetorician and tutor to Apollonius, 518. Euxenus of Heraclea in Pontus, an Epicurean and tutor to Apollonius, 519. Why Christ wished the evangelical doctrine to be disseminated by rustic and ignoble men, 133. That the prophets included mention of the Gospel in Christ himself is proven, 88. Why the evangelical preaching is called "thunder" by the prophets, 188. By how many points the evangelical law exceeds the Mosaic law, 23. The institutes of evangelical discipline, how beautifully the life of the blessed Job expressed them for us, 15. The overthrow of the Jewish nation is shown to have been foretold by the prophecy of the prophets, 250.
F Those who were acquaintances of God before Moses were once called Christs, just as we are called Christians, is shown, 12. The necessity of fate is opposed, 541 et seqq. How the Son of God is said to have existed before every creature, 148. The Son of God remained in that nature which can neither be harmed nor suffer, and which is incorporeal, even at the time he was made man, 169. The Son of God is as it were a certain animated and living instrument, through which God the Father created and preserves all things, 149. The Son of God is "another" according to efficiency, not having obtained this essence by himself, 147. The Son of God, while supplying divine power to a mortal, was not himself drawn by the mortal into a share or communion, 169. The Son of God, as a man, left behind a body to be buried, from which, as God, he departed, 166. Why the Son of God is called the Word of God, 229. Why the Son is called the image of the Father, 147. Why the Son of God wished to die and rise again on the third day, 167. How the Son of God, by renewing man, provided for us all the hope of eternal goods, 111. How the Son of God the Only-begotten is said to be in the Father and from the Father, 161. How the Son of God lived among men, 166. How far the Son of God is called Jesus and Christ, and also through which prophecies he was named or announced, 171. That the Son of God does not have the fullness of the paternal divinity from eternity possessed by himself, nor separated from the Father, nor without a beginning and unbegotten deity, 61. The Son of God received divinity through paternal participation, as if propagated from a flowing spring, with fullness, 62. The eternal generation of the Son of God cannot be comprehended not only by any men, but not even by those powers which have transcended every nature, 216. The nature of the Son of God drew no stain from human affections, just as when a lyre is struck, or nerves are plucked, it is not likely that he who plays can suffer as they do, 169. David testifies that the Son of God is the eternal priest of the Father and the confessor of the supreme God, 217. That the Son of God was announced by name as Christ in prophetic writings is shown, 182. David knew that the Son of God was begotten of the Father before the foundation of the world, 221. For what reason it was fitting that the Son of God should be incarnate. That the patriarch Jacob called the Son of God both God and the supreme angel of God, 234. That the Son of God appeared to the patriarch in the form of a man is proven, 236. Why the oracles of theological discourse pronounce the Son of God to be begotten, 14. That the laws of humanity applied the Son of God even to those who died in ancient times, 166. By the name of scourges, the efficacy of the demons themselves is hinted at in the divine scriptures, 436. It is not permitted for a Christian to use the deceitful inscription of leaves, 127. The fountains of Israel are the oracles of God, by which the Churches are watered even now, 441. Why the house of the Lord is called a furnace, 481. That the valiant one would never have been nailed to the cross had he not abandoned Christ, 494.
G How Christ illuminated Galilee by his preaching, 438. With what joy Christ affected Galilee by his arrival, 440. Why Christ deemed the Galilee of the Gentiles worthy of his doctrine and miracles in the highest degree, 440. The crowing of a cock, as is usual, puts to flight the shadows of demons, 529. The eternal generation of the Son of God cannot be comprehended not only by any men, but not even by any powers which have transcended every nature, 216. The eternal generation by which the Son of God was begotten of God the Father from eternity, without any privation, diminution, section, or division, [is explained by] a most fitting similitude of fragrance spreading from a flowing body into all that it encompasses externally, 148 and 149. That the Son of God received an inheritance from the heavenly Father for the nations [is shown] by the testimony of Scripture, 49. It is shown that the nations will know justice and that he himself is to be the judge of the universe, 263. That the nations, worshiping only the stars of heaven and the lights, were assigned separately to certain angels, 157. That there will be very many nations, and collections of them, which will be constituted out of Jacob, although only the Jewish nation descended from him, 46. How the nations of the earth were to be blessed through Christ in the same manner as the appellation of Abraham, 45. That the prophets of the Jews, coming beforehand, announced better things to the nations externally than to the Jews themselves, 41. That the kingdom of God is shown to be among the nations, 46. The conversion of the nations from the worship of idols to the God of the universe is shown, 51. It is shown how great the joy of the nations was to be at the advent of Christ, 46. How great the joy of the nations was through the advent of Christ according to God, 46. The recognition of the one and true God, and of the solemn celebration of worship in spirit by all the nations, is shown, 47. The declaration of the calling of the nations from the oracles of the prophets, 48. What piety toward God was to be in the nations through the advent of Christ is declared, 50. The calling of the nations through Christ, 54. When Apollonius was approaching the Gymnosophists, he spoke to an elm while he was riding on a camel along with his retinue, 533.
H Since there were twelve tribes of the Hebrews, how it came to pass that the appellation of the tribe of Judah itself is used even now, and no other, 172. The Hebrews signify the divine nature by various appellations, 594. That Herod plotted the death of the high priest Aristobulus, while he was in the town of Jericho, by holding him under water while he was swimming, is shown, 398. That Herod was the first of an alien race to rule over the Jews, 397. That Herod took Mariamne, the sister of the high priest Aristobulus, as his wife, so that he might curry favor with the Jews, 397. Whence Herod, in whose time Christ was born, derived his origin, 591. That under the reign of Herod everything which Moses had ordained in his laws, namely the anointing and the judgment, was shown to be abolished, 397. Hierocles compared Apollonius of Tyana to our Savior Jesus Christ, 511. Hierocles argues that Christians preach Jesus as God on account of a few miracles, as it seems to him, but he confirms that Apollonius, on account of the miracles he performed, was not God, but a man pleasing to God, 512. Hierocles accuses the divine Peter and Paul of falsehood, ignorance, and imposture, 512. Hierocles most audaciously prefers Philostratus to the holy evangelists, 523. The blasphemous words of Hierocles against Christ, 512. That Christ willingly laid down his soul to save men, when no one had the right and power over it, 496. It is shown by what art and deceit the enemy tries to divert and push men into sins, 160. That men in most ancient times attended only to the heavenly lights, having no knowledge of idols, 160. That God appointed angels to men as guardians and curators, 162. It is shown from whom the race of men was first deceived, and into the miseries of this present life it fell, 161. That the human race was seduced by a certain power hostile to God is proven, 161. That Herod put to death Hyrcanus, who was the last of the succession and series of high priests who ruled over the Jews, 374.
I Jarchas, the master of the Brachmans, when he first saw Apollonius, greeted him by name in Greek, and asked him to return to him the letter which he had received from Phraortes to be delivered to him, etc., 524. The miracles of Jarchas and the Brachman, 526.
ANALYTICAL INDEX
AIdolatry: That the Egyptians were the first authors of it, 228. Image of God the Father: Why the Son is so called, 150. Incense and fumigations: Why Moses ordained by law that priests should use them daily in the temple for abundant fragrance, 171. Incredulity of the Jews toward God is demonstrated, 56. Enemies of Christ: Who are to be so considered, 218. Iniquities: By what reasoning it is said that Christ bore our iniquities, 467. Inscriptions: That a Christian is not permitted to use the prestigious inscriptions of certain leaves, 127. Israel: What the interpretation of the name signifies, 236.
J Jacob the patriarch: At what time he predicted that Christ was to come, 95. Jacob the patriarch: It is demonstrated that the Son of God appeared to him in the form of a man, 234, 235. Jesus son of Josedech the high priest: He bore the image and figure of our Savior, in that he converted to God the servitude of human souls which had already prevailed, 196. Jesus: It is a Christian custom to put to flight the vexation of demons by the name of Jesus and by most pure prayers, 132. Jesus: It is found that no one had this name before Moses, 196. John the Apostle: Why he does not mention himself by his own name in his Gospel and Epistles, 120. John the Baptist: Why he denied to the Jews who questioned him that he was the prophet, 445. John the Baptist: By what notable deeds he eventually attracted men from the cities themselves into the desert, so that they gave faith to him as he preached the baptism of repentance, 430. John the Baptist: Why he chose for himself not Jerusalem itself, but the desert, for preaching, 429. Job: He was older than Moses by two ages, 14. Job: An example of notable piety toward God worthy of imitation, 10. Job: How beautifully his life expressed for us the instructions of evangelical discipline, 11. Josedecim: What the interpretation of the name signifies, 358. Josephus: His praiseworthy testimony concerning Christ, 124. Judas the traitor: His sacrilegious plot against Christ is proven to have been predicted by a prophetic voice, 461. Jews: Hitherto degenerating under the literal sense of the Mosaic law, they have relapsed into the execration of Moses himself, 28. Jews: They are argued against for their impious insults toward God, 58. Jews: They were the first of all to receive the knowledge and confession of God, 61. Jews: Why Christians refuse the rule of life of the Jews, whose oracles they nevertheless accept, 7. Jews: The display of their warlike apparatus, the destruction of nations, and the peace and kingdom of the Lord being spread to the ends of the earth is demonstrated, 35. Jews: Their rejection and the adoption of the nations is indicated by their own prophecy, 16. Jews: It is demonstrated by a most certain prophecy that upon the failure of the Jewish kingdom, the expectation of the nations for Christ began, 365. Jews: Their dispersion into every nation is predicted, 54. Jews: It is refuted with a most effective argument that they falsely expect only one coming of Christ, 456, 457. Jewish nation: Its impiety is accused and the evils which were to invade them after the coming of Christ are predicted, 54. Jewish nation: It is declared by a prophetic voice that there would be great incredulity in the Jewish nation against Christ, 454. Jewish nation: Its destruction is shown as having been announced by a prophetic voice, 230. Jewish nation: High priests ruled over the Jewish nation for five hundred years after the return from the Babylonian captivity, 366 and 371. Jewish cities: The desolation of them is described, 57. Jews: It is confirmed by prophetic testimony that Christ was to be betrayed for thirty pieces of silver, 478. Justice: By what means Abraham and his ancestors sought for themselves, before God, 9.
L Lamia or Empusa: A demon clothed in female form, 530. Lamia or Empusa: Tormenting Menippus with insane love; what is it?, 534. Wool: The earth produces wool among the Brachmans suitable for clothing, 525. Cornerstone: By what reasoning Christ is called the cornerstone, 27. New Law: That it was to be the sanction of the Gospel of Christ is confirmed by prophetic testimony, 445. Mosaic Law: Its evacuation and cessation through the coming of Christ is signified by the oracles not only of Moses, but also of all later prophets, 7. New Law: By what means Christ became the institutor of it, after all the precepts of the Mosaic law were fully completed, 25. New Law: Called by various names of the prophets, 8. Law: How it is said that it would go forth from Sion and the word of the Lord from Jerusalem, 8. Libanus: By the name of Libanus, the temple is expressed in the prophetic Scriptures, 410, 411. Books of the Jews: Why the Church has received them, though it does not embrace their rule of life, 7. Prophetic books: The Church embraces the prophetic books of the Hebrews not by chance nor thoughtlessly, but with the greatest study, 43. Place: The place is expressed where God, whom the prophets announced, was to arise, 340. Light and Splendor: A fitting comparison with the Father and the Son in the divine writings, 147.
M Magi: How the most miserable of all men exercise their magic, 531. Magistrates of the Jewish nation: Accusation, 55. Mantichora: A quadruped animal with a human head, a leonine body, and a tail bristling with cubit-long hairs which it throws like arrows at hunters, 525. Mark the Evangelist: He recorded the narratives of blessed Peter the Apostle concerning the deeds of Jesus in a commentary, 120. Mark the Evangelist: He did not omit the words of Peter answering Christ who asked him whom men said that he was, 120. Mariamne: Herod took as his wife the sister of Aristobulus the high priest, that he might capture goodwill from the multitude, 397. Matthew the Apostle: Why he denotes himself in his own Gospel by his own name and as a publican, 17. Marriage: Why the laws among Christians are more strict than they were formerly among the Jews, 31. Maximus of Aegium: Companion of Apollonius, 512. Metempsychosis: Of Amasis king of the Egyptians, 555. Melchisedech: Moses himself testifies that he was a priest and, in fact, excelling Abraham, 10. Melchisedech: What the interpretation of the name signifies, 222. Miracles: Which Philostratus, Damis, and Hierocles pretend were performed by Apollonius, are refuted, 526, 527, 528. Miracles: Christ performed them by no other reasoning than by a certain divine power unknown to us, 127. Miracles: Why Christ sometimes forbade his own miracles to be manifested, 452. Miracles of Christ: A brief epilogue is gathered, whereby Christ is stripped of the infamy of being a seducer, 79. Miracles of Christ: The greatest of those performed on earth is the conversion of the whole world to the faith and the worship of the one God through rustic and unlearned men, 135. Miracles: The coming of Christ and his divinity are proven by the signs of miracles, 453. Miracles of Christ: The beginning is recorded as having taken place in Cana of Galilee, where water was turned into wine, 439. Mountains: What is mystically signified by the name of mountains in the holy Scriptures, 272. Moses: Why he designated Nausem, the son of Nave, as his successor, calling him Jesus by a changed birth-name, 195. Moses: He is said to have understood the future time when his laws could not be accommodated to all nations, 6. Moses: He stood forth as the first initiator and theologian of all the prophets, 206. Moses: No prophet existed like Moses except Christ, 95. Moses: No prophet like unto Moses arose among the Hebrews except one, our Savior Christ, 445. Moses: The Jews, hitherto living under the literal sense of his law, have fallen into the execration of Moses, 28. Mosaic law: The cessation of the Mosaic law was predicted not only by Moses himself, but by all the prophets posterior to him, 7. Mosaic law: Christ, having risen, took away the burden of the Mosaic law from his faithful, 6. Mosaic law: Since Christ fully kept the precepts of the Mosaic law, how did he become the institutor of a new reason and law?, 24. Mosaic law: Why Christ kept the Mosaic law during his entire life, 25. Mosaic law: By how many numbers the evangelical law surpasses the Mosaic law, 13. Mosaic rule of life: How difficult it was for all the Jews to keep, 2. World: There is only one power that is the maker of the world, 150. Whole world: It is shown to be filled with the praise of God during the time Christ lived on earth, 278. Musician: Shows how learned he is through the lyre, 168.