Glossary of obscure or unusual terms, or those with unique and overlooked meanings, occurring in the first two volumes

SYLLABUS OF CODICES, WITH VARIANT READINGS OMITTED

By the Royal Codices 2284 and 2502, in a recent hand, but of good quality, the Seguerian, that of the most eminent Cardinal Ottoboni, and by the readings of the Felckmann codices, Basilican, Anglican, and Gobler 1 and 2. On the Epistle to Serapion, II, 607. By the same codices and readings. On the Epistle to Serapion, II, 623. By Royal Codex 2284, the Seguerian, and the readings of the Felckmann codices, Basilican, Gobler 1. On the Epistle to Serapion, II, 637. By the same codices and readings. On the Epistle on the Synods of Ariminum and Seleucia, II, 681. By Royal Codex 2284 and two eminent codices of Cardinal Ottoboni, and the readings of Felckmann from the Basilican, and furthermore from ecclesiastical writers. On the Tome to the Antiochenes, II, 795. By Royal Codices 2284 and the Seguerian, and the readings of the Felckmann codices, Basilican, Gobler 1. On the Epistle of Jovian to Athanasius, II, 843. By Royal Codex 2284 and the readings of Felckmann, the Basilican. On the Epistle of Athanasius to Jovian, II, 844. By Royal Codex 2284 and the readings of Felckmann from the Basilican and others. And furthermore, from the published Ecclesiastical History of Theodoret. On the Petitions to the Emperor Jovian, II, 851. By Royal Codex 2284 and the readings of Felckmann, from the Basilican codex. On the Life of St. Anthony, II, 855. By the Royal codices 2004, 493. The Colbertine 430, 357, 2536. One Vatican of the Reverend Fathers of the Jesuit College of Louis the Great, with the readings of D. Hoeschelius. On the version of Evagrius of the one Colbertine. Two Saint-Germain, three Gemmeticensian, and one Desmarez. First Epistle to Orsisius, II, 977: From the Life of Pachomius, in the appendix to the Acta SS. for the fourteenth of May, page 49. Second Epistle to Orsisius, ibid. Ibidem, page 50. Narrative of Athanasius to Ammonius, II, 979. From the same appendix, page 71, in the epistle of Ammonius. On the book On the Incarnation of God the Word, and against the Arians, II, 981. By the Seguerian codex, and the readings of the Felckmann codices, Basilican, Anglican, Gobler 1, 2, 3, 5. Furthermore, from the Ecclesiastical History of Theodoret. On the Epistle to the Africans, II, 1029. By Royal Codex 2284 and the readings of the Felckmann codices, Basilican, Anglican. On the Epistle to Epictetus, II, 1049. By the Seguerian codex, the Reverend Fathers of the Jesuit College of Louis the Great, the Epiphanius editions, the Leonine edition, and the readings of the Felckmann codices, Basilican, Anglican, Gobler. On the Epistle to Adelphius, II, 1069. By the Seguerian codex, and the readings of the Felckmann codices, Basilican, Anglican, Gobler, and 1. On the Epistle to Maximus the Philosopher, II, 1085. By the same codices and readings. On the first book against Apollinaris, II, 1093. By the Seguerian codex, and the Felckmann readings of the codices Basilican, Anglican, Gobler, and 1. On the second book against Apollinaris, II, 1131. By the same codices and readings. On the three epistles, namely to Amun, II, 1169. On the Festal or Paschal epistles, II, 1175, and to Rufinus, II, 1179. By the Royal codices 2038, 2043, 2044, 2502, 2505, 2508, 2509, 3027, and Colbertine 924, 4262, 4956. On the two epistles to Lucifer, II, 1181. By the Royal and Saint-Germain codices. On the Epistle to the Monks, II, 1185. We have found no codex, but have edited it from the Felckmann appendix. Fragment of the Epistle of Saint Athanasius to his Sons, II, 1189. It comes from the Colbertine codex 1785. On the book On the Trinity and the Holy Spirit, II, 1191. By the Royal and Saint-Germain codices.

ONOMASTICON OF TERMS

A Ἀβλεπτέω, to be blinded, 736. Ἀβραμιαῖος, an epithet ascribed to old men. It is said of Hosius, 293. Ἀγαπᾶν κοινωνίαν, to embrace the communion of someone, 279. The same meaning, 283, Τὸν μονήρη βίον ἠγάπησαν, they have embraced the monastic life. Ἀγαπητός, the same as μονογενής, only-begotten. Τὸ ἀγαπητὸν καὶ Ἕλληνες ἴσασιν οἱ δεινοὶ περὶ τὰς λέξεις, ὅτι ἴσον ἐστὶ τῷ εἰπεῖν μονογενής. However, the Greeks themselves, who are skilled in literature, know that 'beloved' is the same as 'only-begotten', 507, for which matter the poems of Homer are brought forward. Ἀγένητος and ἀγέννητος. You may see the various meanings of these words, 184 and following, and in the Monitorium to the Epistle on the Nicene decrees and to the Orations against the Arians. Ἀγεντιηρῆθους, agents in rebus (imperial secret service agents), 239. They were palace officials. Ibid., in the notes. Ἀθέλητος, involuntary, that which is begotten involuntarily. This is denied of the Son against the Arians, that he might be begotten beyond the will of the Father. For although he was not begotten by the will and choice of the Father, yet he is not Ἀθέλητος, that is, he was not begotten involuntarily, 487. Ἀθιγής, intact, untouched, complete, 738. Ἀθιγῶς, in an untouchable manner, 748. Ἀκαθήκων, unfitting, 296. Ἀλογοθείς, reduced to the condition of brutes, 46. So then, Ἀλογοθέντων τῶν ἀνθρώπων. Ἀμεσιτεύτως, without a medium, without an intermediary, 592. Ἀμίαντος, amiantus (asbestos), among the Indians, 57, 69. It is flax which cannot be burned. Ἀνδικά (τά), matters which, with a prior judgment abrogated in

^A judgment are called again in court, 97. Ἀνακαίνισις (Anakainisis), renewal, 406. Ἀναλύειν (Analyein), to solve, to die, to be resolved, 113. Ἀνασκευάζω (Anaskeuazo), to treat anew, to refute, 720. Ἀνασοβή (Anasobē), perturbation, disturbance, tumult, 137. Ἀνέξοδος (Anexodos), one who, "through various exits," collects alms, 278. See in the notes, 277. Ἀνθρωποθυσία (Anthropothysia), immolation of human beings, 19. Ἀνόμοιοι (Anomoioi), Anomoeans; so called because they said the Son was Ἀνόμοιον (Anomoion) to the Father, that is, dissimilar, 597. Ἀντιδιαστολή (Antidiastolē), "for the sake of distinction," 567 and elsewhere. ^B Ἀντινομοθετέω (Antinomotheteo), to bring forward a contrary law, 254. Ἀντίψυχον ὑπὲρ πάντων (Antipsychon hyper pantōn), that which is given for the redemption of the souls of all men in exchange for life, 44. Ἀπαρέγκλιτος (Aparengklitos), that which is not inclined or inflexible, 985. Ἀπερίδρακτος (Aperidraktos), incomprehensible, that which cannot be grasped, see περὶ εἰ δράσσω (peri ei drassō), 202. Ἀπόκοπος (Apokopos), castrated, 218, 274. Ἀπομαφορίζομαι (Apomaphorizomai), to be stripped of the maphorion or vestment, 90. See *Maphorion* in the Onomasticon of volume IV. Ἀποξενίζειν (Apoxenizein), to make foreign, to separate, 525. Ἀποπροσποιούμαι (Apoprospoioumai), I pretend that I do not know, 586. Ἀποσφράγισμα ὁμοιώσεως (Aposphragisma homoiōseōs), a seal of likeness; such was the devil before he fell from heaven, 539. Ἀῤῥεύστως (Arrheustos), without flux/flowing. "Thus the Godhead of the Father toward the Son exists without flux and indivisibly," 80. ^C Ἀρχιδιδασκαλία (Archididaskalia), primary teaching, 379. Ἀρχιερεσία (Archiheresia), seems to signify the office of head-priest/prelate, 142. In the Royal Codex, it is read as Ἀρχιερέσια in the neuter plural. Ἀσυνειδήτως (Asyneidētōs), ignorantly, or, with an evil conscience, 203. Ἀσκεπτί (Askeptī), inconsiderately, without prior examination, 123. Ἀστασιάστως (Astasiastōs), without sedition, without dissension, 29. Ἀστόργως (Astorgōs), without charity, without love, 102. Ἀταφος (Ataphos), feminine, unburied, 277. Ἀὐγοειγὴς χάρις (Augoeidēs charis), splendid grace, 542. Ἀὐτέλεγκτος (Autelenktos), one who convicts himself of falsehood, 737. Ἀὐτολόγος (Autologos), the Word of God Himself is called this by excellence and emphasis, 32. It is also called *autosophia* (self-wisdom), *autodynamis* (self-power), *autophōs* (self-light), *autoalētheia* (self-truth), *autodikaiosynē* (self-justice), *autoaretē* (self-virtue), 37. Also *autoagiasmos* (self-sanctification), *autozōē* (self-life), ibid. Ἀφιέρωσις (Aphiērōsis), consecration, dedication of a temple, 157. Ἀφοσιώσει (Aphosiōsei), perfunctorily, 131. ^D

B Βῆλον (Bēlon), a veil, 235. "For he himself stood before the veil," 298. "And the veils of the church," 772, and they made the house of merchandise and the place of the veil a holy place. Βηριδάριοι (Bēridarioi), couriers, 153. Βικάριος (Bikarios), vicar, magistrate, 275. Βίος ἀνθρώπων (Bios anthrōpōn), the human race. "Behaving proudly against the human race," 779. This sentiment is also read in Eusebius, *Praeparatio Evangelica* at the end of the sixth book: ὁ σύμπας τῶν ἀνθρώπων βίος, the whole human race, and among other writers. Βρεβίον (Brebiōn), breviary, brief catalog, 148. In the epistle of Constantine, in Eusebius, *Hist. eccl.* lib. x, c. 6, it is read as *brebyton*.

F Γελοιολογία (Geloio-logia), scurrilous jests, ridiculous words, 322. Γνησίως ὁρᾷν (Gnēsiōs horan), to look with a serene and placid countenance, 282.

Δ Δακρυτικός (Dakrytikos), mournful, 245. Διαβεβλημένοι περὶ τὸν Χριστιανισμόν (Diabeblēmenoi peri ton Christianismon), said of the Jews; that is, as we think, those who because of hatred toward Christianity are ill-spoken of, 118. The same sentiment is in Origen (Huet, t. 1, 190), *diabeblēmenai pros Christianismon*. Διαγυμνάζω (Diagymnazo), I treat, I carry through (execute), 613. Διάθεσις (Diathesis), a way of addressing, used generally. "Your *diathesis*" (your charity or your affection), 772 (implicit). Διαμαρτυρία (Diamartyria), contestation, 311. Διανήφω (Dianēphō), I come back to myself, I return to my right mind. *Athan. Hist. Arian. ad Monachos*. Διαῤῥιπίζω (Diarripizo), I fan, I excite a gale, 277. Διαστηματικὴ ἀρχή (Diastēmatikē archē), a beginning distinct by intervals, 415. Διασυνίστημι (Diasynistēmi), I compose, I constitute, 169. Διαφέρειν τινί (Diapherein tini), to agree with someone, 700. Διαχύνομαι (Diachynomai), I am poured out, 508. Δικάσιμον πράγμα (Dikasimon pragma), a business which can be brought to court, 234. Διμοιρίται (Dimoiritai), *Dimoritae*, whence they are so called, 719. Δισκεύομαι (Diskeuomai), 90. The interpretation of this word is difficult; and indeed I find two meanings among grave authors: the first, which we follow, is that of Hesychius. For he says: *diskeuei, diskobolei*, that is, he throws the discus. He adds the same, *diskeusai*, to throw a disk, that is, to stone, which interpretation also appears in many lexicons. It is also accepted as "to cast/throw" in Euripides in *Ion*, "Where the Parnassian cliff shall be cast," etc. Second, it is read in ancient glossaries: *diskeuō*, I rotate, to which Suidas seems to sing in unison, who has *diskeuōn, ekdechomenos, ē kyliōn*; for there, "to roll" or "to turn around" can fitly be accepted for "to rotate," that is, to take up and drive around in every direction, and to whirl like a sling; to take up by hand or some instrument to be thrown further. But this last usage of the word *diskeuein* does not seem so clear. I will not omit here the passage of Eusebius, lib. v, c. 16, where he has the following concerning a certain Montanist: "Just as that marvelous man, the first of the prophecy so-called according to them, as a sort of monitor, God-given, a large discourse takes away. As being once taken up and carried off into the heavens, and to go out of his mind and to entrust himself to the spirit of deception, and, having been tossed about (or "thrown like a discus"), to fare ill." Where I think that *diskeuthenta* is rightly rendered by the interpreter as "tossed about." Moreover, that this is the true reading in the mentioned passage of Athanasius, p. 90, is not to be doubted, and the reading *dēmeuonto* is to be rejected, by which the action of the law is signified when someone is proscribed or his goods are confiscated, which does not seem to fit the crowd of court-officials breaking in; wherefore we follow the reading of the manuscripts. Δοκεῖν (Dokein), usually does not diminish the affirmation; thus p. 150, "That by this name they may seem (doxōsi) to terrify the hearers by sycophancy," where it must be translated: "That having used this name for sycophancy, they may strike the hearers with fear," not, "that they may seem to strike them"; clearly, 147, "That therefore you may seem (dokoiēs) to have obtained what you desire." Translate: "That therefore you may obtain your desires," and elsewhere often. So also in Epiphanius, t. II, 2, "And many of those who seemed (dokountōn) to be deceived," who had been deceived. Athanasius also 520, "that they themselves might seem (doxōsi) to be so called Christians." Where perhaps it is better to translate, "that they themselves also may be called Christians." And one must take great care lest, led by the common custom of translators who translate the word *dokein* as "to seem" (videri), we hold as uncertain those things which are stated as certain. Δοξολογία (Doxologia), 86. It is the same as what was later called the Trisagion, that is, these words: *Sanctus, sanctus, sanctus*. See other meanings of this word in the Glossaries of Du Cange and Suicer. Ἀναρχία (Anarchia), or two principles, are not in God, 489.

E Ἐγκαταμίσγειν (Engkatamイスgein), to intermix, 287.

Ἐγκυκλεῖν, 204. "The Word, however, encompasses the mind of those listeners around him." Insinuates the mind into the surrounding listeners. See there in the notes. Εἰ δ' οὔ (Ei d' ou), otherwise, alias, 181, 201, 584. Εἰδωλομανία (Eidolomania), fury of idolatry, 47. Εἰσποιητός (Eispoietos), adscititious, adoptive, 612. Ἐκβλητός (Ekbletos), man of profligate rashness, 299. Ἐκκλίνω (Ekklinō), I cause to turn aside, avert, 749. Ἐκπόρευμα τοῦ Πατρός (Ekporeuma tou Patros), the proceeding of the Father. Thus is the Holy Spirit called, 81. Ἐμμάρτυρος θάνατος (Emmartyros thanatos), a death which happens before witnesses, 54. Ἐμπεριδράξασθαι (Emperidraxasthai), to grasp, to conceive perfectly, 582. Ἐμπερινοῆσαι (Emperinoēsai), to comprehend by thought, to conceive, 582. Ἐναπόδεικτος (Enapodeiktos), perspicuous, manifest, demonstrated, 736. Ἐνδιάθετος λόγος (Endiathetos logos). See under the word Προφορικός (Prophorikos). Ἐνδοιαστῶς (Endoiastos), dubiously, 765, 766. Ἐνοειδής φωνή (Enoeides phōnē), a voice signifying unity, in *De synodis*. Ἐνούσιος λόγος (Enoussios logos), the Word possessed of substance, 490. Ἐντυχία (Entychia), petition against someone, accusation, 624; and in the *Monitum*, 621, where there is also a discussion on the word ἐντυγχάνειν (entygchanein), 625. "And a certain scholastic of the Cynics entreated the king." Epiphanius, *Haer*. LXVII, 720, says that the principal of the Meletians were sent to the court "for the sake of petitions" (ἐντυχίας ἕνεκα). Ἐντυχία in the same way seems to be able to be translated in the *Epistle to Marcellinus*, vol. III. For those Psalms which are called *entyxiai* involve bringing accusations against adversaries. Ἐνυπεστάτως (Enhypestatōs), by way of subsisting. Athanasius, *Lib. I contra Apollin*. Ἐξεράω (Exeraō), I vomit forth, 140. Ἐξετάζεσθαι ἐν τοῖς ζῶσιν (Exetazesthai en tois zōsin). To be a survivor, to be numbered among the living, 124 and 126. Ἐξίσωσις (Exisōsis), equalization, co-equalization, 343. Ἐξόρισις (Exorisis), exile, 624. Ἐξουκόντιος (Exoukontios). The Arians, because they said the Son was ἐκ οὐκ ὄντων, that is, made out of non-existent things, they were called ἐξουκόντιοι, 597. Ἐξοχετεύομαι (Exocheteuomai), I am sent forth, I emanate, I am derived, 204. "The Word emanates from the heart through the mouth." Ἐπακοῦσαι (Epakousai), to respond, 241. I formerly thought that *epakousai* was put there in place of *hypakousai*. But because that word also occurs in the same sense in 457, it might be less suspect. Thus it is read there: "Oh! The Arians themselves also respond (ἐπακούουσιν) as equals, saying." That is, the Arians respond in turn from the opposing side, saying; and the meaning of this word is further confirmed from another place in Volume IV, p. 534: "Therefore, it is necessary to bring the argument back from there, to pass over to the things regarding the Incarnation, and thus to respond (ἐπακούειν) to the things regarding the Gospel." Where we understand the word *epakouein* as if you were to say, to speak of a matter consequently, attached to what was said before: and we translate: "Wherefore it is reasonable that, having started from there, we should pass over to those things which concern the Incarnation, and thus consequently speak about the Annunciation," which interpretation, if not entirely similar to the former, is at least close to it. Ἐπαρχία (Eparchia), ecclesiastical province. Ἐπεμβιβάζω (Epembibazō), I impel, I induce. *Apol. contra Arian*. Ἐπενδύτης (Ependytes), *ependytes*, a monastic garment, 664. Ἐπεξεύρεσις (Epexheurēsis), a fiction, an invention, 542. Ἐπεξηγοῦμαι (Epexēgoumai), I narrate, I explain, 499. Ἐπερυθριάω (Eperythriaō), I blush. Athanasius. Ἐπιβαρεῖν (Epibarein), to burden, to create trouble, 112. Ἐπικριτιανοί (Epikritianoi), *Epicritiani*, a class of actors, 309. Ἐπίμικτος (Epimiktos), a promiscuous crowd, 944. Ἐπινεανιεύομαι (Epineanieuomai), I am still attempting new things. *Apol. contra Arian*. Ἐπισκοπικῶς (Episkopikōs), in an episcopal manner, 109. Ἐπιτεμεῖν (Epitemein), to abridge, 552. Ἐπιτριβή (Epitribē), ferocity, inhumanity, 501. Ἐποφθαλμέω (Epophthalmeō), I cast eyes of desire upon, I am possessed by desire, 314. Ἐποφθαλμιάω (Epophthalmiaō), I cast eyes of desire upon, 275, where it should be read *epophthalmia*. Ἐργασίαι (Ergasiai). We once thought that these words in 107, *ergasiai te kat' autōn epeseionto*, signified that crimes or disgraces were stirred up against virgins. But upon considering the matter, it came to mind that in this place *ergasiai* signifies works, or laborers, as Latin usage permits. And the whole passage is to be translated thus: *ergasiai te kat' autōn epeseionto, kai ethnikoi dēmoi pros to gymnoun, etc.*, "Works were stirred up against the virgins, and also the pagan masses to strip them," etc. Ἑταιροτρόφος (Hetairotrophos), a pimp, 281. Εὐκατάγνωστος (Eukatagnōstos), one who can easily be convicted and refuted, 20. Εὐπροχώρητος (Euprochōrētos), one who proceeds successfully, 749. Εὐσάλευτος (Eusalēutos), fluctuating, nodding, voluble. Athanasius, *De sent. Dionysii*. Εὐφαντασίαστος (Euphantasiastos), one who has phantasies and thoughts of good things. Θάκαι (Thakai), latrine, 270. Θαυμάζω (Thaumazō), I praise, I celebrate with admiration, 122, and in frequent use. Θεολογεῖσθαι (Theologeisthai), to be called God. "The Word of God did not receive the being called God by grace, but His flesh was divinized (etheologēthē) with Him," 698. Θεόλογος (Theologos), thus is John the Evangelist called, 33. It is common. Θεοπλανησία (Theoplanēsia), error concerning God, or the worship of false gods, 380. Θεοπλαστία (Theoplastia), the formation of gods, fiction, 15. Θεοφάνεια τοῦ Λόγου (Theophaneia tou Logou). The advent of the Word of God, 70. Θεωρητής (Theōrētēs), a contemplator, 2. I. Ἱερατεῖον (Hierateion), the priestly order, or the sanctuary, a place in the church, 88. It stands in the first meaning in 118, "From the sanctuary itself it was necessary to constitute, if..." 147, "We address the sanctuary (hierateion) which is under you"; 769, "Deign to read these to the sanctuary (hierateiō)"; the second, however, 265. Ἰσοδυναμέω (Isodynameō), I have equal force, 596. Ἴσον (Ison), exemplar, *apographon*, 622. Ἴσα (τά) (Isa ta), apographs, exemplars, 150. Ἰσότυπον (Isotypon), exemplar, *apographon*, 586. K. Καθήκον (τό) (Kathēkon to), 45. Καθικετεύειν (Kathiketeuein), it is also read *kathēkēuein*, to favor, to flatter, to seek to capture someone's favor, 251, *kathēketeuein* is read. But in 293, 304, *kathēkēuein*. Καθολικός (Katholikos), official, see 107 for what this is. Καθολικαὶ ἐπιστολαί (Katholikai epistolai), 767. Ὁ καθόλου, ἡ καθόλου (Ho katholou, hē katholou). Universal. Athanasius, *De sent. Dionysii*, understand *kosmou* (of the world). Καθοσίωσις (Kathosiōsis), a word used by a rational being, *epi tēs emēs kathosiōseōs*, "Before my holiness," or equity, 158, 282. Constantius, addressing Nestorius, prefect of Egypt, says, "In the order of your holiness (kathosiōseōs)." *Kathosiōsis* is used in the same manner by Maximinius in his letter to Sabinus, in Eusebius, *Hist*. bk. IX, ch. 9, in these words: "Therefore, even if it has been sent by letters to your holiness (kathosiōsei) most especially before this time." Κακοθελέω (Kakothelēō), *heauton kakothelein*. To wish evil for oneself. Athanasius, *Apolog. contra Arianos*. Κακοτέχνως (Kakotechnōs), maliciously, with evil art, 696. Κανονίζομαι (Kanonizomai), *kanonizomena biblia*. Books received into the Canon, 767. Καρτερικῶς (Karterikōs), tolerantly, bravely. In *Vita Antonii*. Καστρήσιος (Kastrēsios), *Castrensis*, 278. Καταβάζω (Katabazō), I speak ill. Καταγινώσκειν (Kataginōskein). There are various meanings of this word. It signifies first to convict, thus 113, "And Athanasius, not even having been convicted in Tyre, was martyred." Athanasius.

^A also uses it to mean to observe or note. Thus 122: "The holy synod, therefore, having noted their unseemly and suspicious flight." At 155: "And having noted that they sent others whom they wished without us." Thirdly, to condemn or disapprove. At 155: "For we believe that his piety, having heard, will not condemn us." See 160, 167. It is rarely used for a legal condemnation. Thus 141, *kataginōskōn men Isiōna*, condemning Ision.

*Katagnōsis*, a clear argument against someone, 122. Confutation.

*Katartizein*, to turn one's back, to turn away, 447.

*Kataskopoi*. Thus, by antiphrasis, the Arian bishops are sometimes called; that is, scouts, or rather, adversaries of the bishops, 274.

*Kataputeuma*, a plantation, 80.

*Kateassein*, to break, to shatter. This word is often used by Athanasius; 312: "And he opened the door which he was able to break down."

*Kēriolos*, a wax candle customary to be lit in churches, 90. "They lit the *kērioloi* of the church for the idols"; in earlier editions it is read as *kēriōnas*.

*Koimētērion*, a cemetery, destined for the burial of bodies, 247, 256.

*Koimētēria*. That these were meeting places, Eusebius also testifies, *Hist. eccl.*, Bk. VII, ch. 11: "It shall be permitted neither to you nor to others to hold assemblies, or to enter into the so-called cemeteries."

*Komētarios*, a *commentariensis* (prison official), a legal minister whose duty it was to keep records of denunciations and accusations, 103.

*Komētēs hēlios*, the cometed sun, 625.

*Komitatos*, a *comitatus* (retinue), whether of the emperor or of some prefect, 89.

*Kōpsis*, tiresome weariness, 736.

*Kosmia*, moderation, modesty. Athanasius, *Apologia ad Constantium*.

*Kouriōsoi*, curious ones; for who these officials are, see p. 150 in the notes.

*Kratēsis*, empire, dominion; *kratēsis tou thanatou*, the mastery of death, 45.

*Kreittōn* (ho). Thus, especially among ecclesiastical writers, God is often called, 250.

*Kriokephaloi*, the gods of the Egyptians with ram's heads, 7.

*Kryptē* (hē), a hiding place.

*Kyriakon*, the "Dominicum" or church, 311.

*Kyriakon sōma*, the body of our Lord Jesus Christ, 43, 81.

*Kyriakos anthrōpos*, the Lordly man, namely Christ. See what is said about this term in the *Monitum* to the *Exposition of the Faith*, 78, 79, 81. This term also exists in Epiphanius, vol. 1, 84.

*Kyriakos anthrōpos*, the Lordly man; that is, Christ, 166.

A

*Legomenos episkopos*, said of one who is truly a bishop. Thus 140 and elsewhere, which is most worthy of observation.

*Logiotēs, -ētos*, the power of reasoning, 25. Perhaps someone might have thought it should be read *logiotētos* (eloquence). But since all the printed editions and manuscripts, with one exception, have *logiotētos*, and since "eloquence" does not fit in that passage because it is a question of reasonableness, not of eloquence, we think it should be read *logiotētos*, of reasonableness. This word is unusual in the lexicons.

M

*Martyrion*, a shrine, church, 457.

*Metakomidē*, a transport, carriage, 104.

*Mikropsychia*, a word not sufficiently understood by many interpreters; it generally signifies discord or dissension, which arises indeed from pusillanimity, 112, 120, and is wrongly understood by many. Thus in Basil, Epistle 74: "For indeed, the argument on our part is suspicious to the many, as if we perhaps, on account of some private contentions, had chosen *mikropsychia* (pusillanimity) toward them." Where the interpreter says: "For those things which we say are suspicious to many, as if we wished to strike fear and pusillanimity into them on account of certain private contentions." Where it should have been translated: "As if we wished, because of certain private contentions, to engage in discord with them." Here many interpreters err.

*Monarchia*, in God, it signifies the unity of the principle, or one principle, 489.

*Monē*, an abode, an inn for travelers. The number of these can be seen in the *Itinerary of Antoninus*, 147. *Monē* also means a monastery.

*Monachos bios*, the monastic life, 634.

*Monomereia*, a faulty legal action which is performed in the presence of only one of the parties, 113, 115, and elsewhere passim.

*Homoousios*, a term used by the Sabellians, by which they affirmed one substance in the Father and the Son, so that they might take away the distinction of persons.

*Mythidion*, a little story or fable, 323.

*Mythoplastia*, the fabrication of fables, 570.

*Mystērikos*, arcane, secret, 134.

N

*Neōtera*, a goddess of the Egyptians. "And among the Egyptians, Isis, Kore, and Neōtera, 8." But see the notes there for who this goddess is.

Ξ

*Xenē*, foreign, foreign land, 631. See in the *Monitum*, 626.

*Xenē*, 106, a different opinion.

*Xēō*, to strike, to mangle, 90, 251 et seqq.

*Synōris tōn apostolōn*, the gathering of the apostles, 510.

O

*Oikonomia* often comes into use for the Incarnation. But more commonly it signifies the whole series of Christ's actions, for instance 761. It is also said: *oikonomia tou pathous*, the economy of the passion, 736, 748; *oikonomia tou staurou*, the economy of the cross.

*Oligostōs*, most sparingly, 395.

*Olographos cheir*, a document written by someone's own hand, inscribed anew, 416.

*Holoklērōs*, entirely, perfectly. Athanasius, *Epist. ad Antiochenos*.

*Homoiomerēs*, from similar parts, 600.

*Homologētēs*, a confessor, who has suffered exile or affliction for the faith of Christ, 728.

*Onokephaloi*, the gods of the Egyptians with ass's heads, 7.

*Hopou d' an*, in whatever place, whithersoever. Athanasius, *Contra Gentes* 76.

*Orthotomia pisteōs*, right and sound faith, 157.

*Orthotomos*, a term of Arius, signifying orthodox, 322.

*Ouranophanēs*, one who appears from heaven.

*Ophiokephaloi*, the gods of the Egyptians with serpent's heads, 7.

II

*Pamphyloi gegonate*, an adage, that is: "You are of any and every tribe." Said of those who do not rightly know to which of the dissenting parties they belong, 752.

*Pamphē*, by the vote and judgment of all, 132.

*Panoysklēros*, subject to every accusation, 325.

*Pantēphoros*, one who looks around at everything.

*Paranous*, understanding wrongly. Athanasius, *Apol. ad Const*.

*Paranalōma pyros*. Thus Athanasius calls Constantius, as if to say he is to be consumed by eternal fire, 304.

*Paraphanizomai*, I perish, 43.

*Parenotheomai*, I neglect. *Apol. contra Arianos*.

*Parexeurein*, to find wrongly, to devise badly, 378.

*Parexeuresis*, a wrong device, a futile fiction, *Orat. 1 contra Arianos*, after the middle.

*Paroikeō*, to inhabit; it is said of a certain church, *ekklēsia paroikousa* (the residing church), 122.

^A Παροικία, sometimes a diocese, sometimes a certain peculiar church, 122. Πεζοπορία, traveling on foot, 681. Περιπείρω, to constrain, to bind fast, 214. "He binds those wandering with his own bonds," 288. Περιπέπλησις ἕως. Course of life, curriculum of life, 51. Περιττόν, κατὰ περιττόν, an idiom of Athanasius, "the more," "the most," 15. Πέταυρον ᾅδου. A pit of hell, or a lake of hell, 526. Πνευματομαχεῖν, to impugn the Holy Spirit, 557. Πνευματοφόροι, men are said to be "Spirit-bearers," i.e., bearing the Spirit of God, 700. Πολυφώνια, talkativeness, garrulity, 625. Ποσαπλοῦς, how many, how great, 100. Πρέδα, "praeda" (plunder), a Latin word, 90. Προαγνίζω, I cleanse beforehand, I expiate beforehand, 243. "The place cleansed beforehand by prayers offered beforehand." Προαπονίπτω, I wash beforehand, 77. Προαποπλύνω, the same, ibid. Προαποπερασμένος, above-mentioned, 545. Προβολεὺς Πνεύματος, thus God the Father is called in Gregory Nazianzen, Orat. 13. Προγνωστικῶς, by foreknowledge, 591. Προσεξευρίσκω, I find in addition, 201. Προσκίχραν, to lend, to borrow, 231. Προσποιεῖν, commonly signifies to feign; but it also means for one's own sake to admit, 531, 535. Προφορικὸς λόγος, 79. It is opposed to ἐνδιάθετος λόγος (internal word). There were, of course, those who said that God the Father before the creation of the world had the Word as ἐνδιάθετον, that is, placed within or internal. And when He created the world, He brought forth His Word and then it was a προφορικὸς λόγος, a prolatitious Word. Concerning the λόγος προφορικὸς καὶ ἐνδιάθετος, according as it is in men, Plutarch deals with this in his book: "That a philosopher ought to converse especially with princes."

Σ Σαρκεύς, he who bears flesh, said of Christ, 1019. Σαρκοφόρος, said of Christ, that is, flesh-wearing. "He Himself therefore is the flesh-wearing God," 700. See in the Monitum, 695. "The Word having become flesh-wearing," Clem. Strom. 5, 562. Σιδηροῦμαι, I am bound with iron chains, 305. Σκιαλογέω, I speak of shadowy and fictitious things, 339. Σοφόν, taken for a sophism, 448. Σπεκουλάτωρ, a headsman or executioner, 103. See in the notes ibid. Σπερματικὸς λόγος, that is the reason which resides in individual things, by which the intelligence ^B of the Maker is noted, 31. The Stoics used this term in the same way, according to Justin, Apology for the Christians, 51: "For each (of the Stoics and poets and writers) spoke well, seeing what was akin to the divine Word in part from the seminal divine Word." Στιάριον λινόν. An ecclesiastical garment of the ministers of the altar, 141. Στολίζω, to adorn with veils and tapestries. "The throne adorned in an episcopal manner," i.e., a throne adorned with veils in an episcopal manner, 109. Στρόβιλος, 90. A top or whirl. See the notes in the same place. Συγκατασθίεσθαι, to be consumed and devoured together, 566. Σύζησις, living together, 2, 77. Συμπρεσβύτεροι, "fellow-presbyters"—thus bishops call presbyters, because, of course, the episcopate contains the order of the presbyterate, 125. This is common, and yet this word is frequently misunderstood. Συνάγειν, that is, to hold collections and celebrate the synaxis, 88, 1, especially in the notes. Συναγένητος, or συναγέννητος, "simul-non-genitus" (together-not-begotten), or "simul-non-factus" (together-not-made). The Arians say the Son is συναγέννητον to the Father, 583, 590. 1 Συνάρασθαι, to be joined together, to conspire together, 153. "Nor to have conspired with the opinion of those around Eusebius." Συνασθεῖν, I am a partner in impiety, 273. Συνδιάκονος, a fellow-deacon. Bishops use this word when speaking of a deacon, because the diaconate is contained in the episcopate, 144. Συνεξισάζω, I make equal, 333. Συνεπίσκοποι, fellow-bishops, fellow-ministers, 145. Συνωμότης, a partner in a conspiracy. Athan. Epist. ad Serapionem de morte Arii. Συντάξασθαι, to bid farewell, to greet, 155. Συνεφίστημι, I cause to exist together. "And the Father having caused His glories to exist together in Him." That is, the Father causing His glories to exist together in His Son, 583. Σωματοφυῶς, according to the nature of bodies, in the manner of bodies, 80. Σώτειρα, Diana, 10; Σώτειρα is also said of Minerva. Also Σώτειρα Thēmis in Pindar, Olymp. ode 8. Also Juno Sospita. Whence it is likely that Σώτειρα is an epithet for all goddesses.

Τ Ταμιακά (τά), storehouses. Ὑποδέκτης ταμιακῶν, a collector of storehouse goods, 307. Ταμειοφάγος, an embezzler, who has consumed public stores, 296. Τάξεις, that is, tablets, commentaries, 137. Also τάξις, a military band, 107. Τεκνοθυσία, the immolation of children, 19. Τεχνήτης, made by art. Athan. Τόμος, a short rescript, so called because in it matters are treated in a summary way, 614, 615. Also τόμος for a book simply used, as Eusebius Hist. eccl. at the beginning of the tenth book, "Setting a volume (τόμον) of ecclesiastical history." Τρισάγιον, threefold holiness, which word refers to that angelic saying, "Holy, holy, holy," 86. Τρίτευχος (ἡ). Thus are called three books, namely Joshua, Judges, and Ruth, 784. Τρομάζω, I tremble, 729. Τροπικοί, "Tropici." They were so called first, who impugned the deity of the Holy Spirit, but afterwards were called Macedonians; thus Doxapatres, see p. 526, and often elsewhere. They were perverting the Scriptures with tropes and metaphors; therefore they were called Tropici, 526, in the notes. But this word is peculiar to Athanasius. The one who edited the book *Adversus Haereses* under the name of Athanasius and from his writings also uses the same word. Τροπικοί, "tropici," 185.

Υ Υἱοπάτωρ, "Son-Father." Thus Sabellius called God, thinking that Father and Son are distinguished in name only, not in reality, 80. Ὑπακούειν, to answer, 265. See there in the notes. The passage of Methodius in the *Convivio Virginum* is excellent, 161, by which the ancient rite of psalmody is illustrated: "He said that Thecla was standing in the middle of the virgins, and on the right side of Virtue, singing modestly, and the rest standing in a circle, as in the form of a chorus, answered her." Ὑπακούω, I answer. Ὑπεραναβαίνω, I transcend, 477. Ὑπερλίαν, above measure, 455. Ὑποβαστάζομαι, I am sustained, 299. Ὑποδέκτης, an acceptor, an exactor, an official, 580. Ὑπόστασις. Concerning the various significations of this word, which usually occurs in Athanasius, see the general preface. Ὑφαρπαγή, deceit, artifice, craftiness, 482. Ὑφήλιος (ἡ), the orb of the earth, because it is ὑφ' ἡλίου (under the sun), 47. Ὕφος, metaphorically, the context of a discourse. Athan. Epist. ad Antiochenos.

1461 INDEX ANALYTICUS. Φαντασιοσκοπέω. To bring into religion by means of various specters, 71. Χείρ, χειρός, a manuscript, an autograph. And the accuser Ischyras himself produced a handwritten, authentic hand, 116, 143. Χωρεπίσκοπος, chorepiscopus, 158. See further the Onomasticon of Volume IV.

1462 Ψευδώνυμον γνῶσιν, Valesius translates this poorly as now adulterated doctrine, now false doctrine. Eus. Hist. 104, although it is clear that by these words the heresy of the Gnostics is signified: who boasted that they were clear-sighted and more knowledgeable than others; whose heresy is therefore ψευδώνυμος γνῶσις, which is, as Irenaeus has it, "falsi nominis agnitio," that is, knowledge or science falsely so named.

ANALYTICAL INDEX TO THE FIRST TWO VOLUMES

A Aaron and Moses, born of Amram, 62. A type of Christ and his priesthood, his vestment a type of the flesh of Christ, 62. Abel, born of Adam, 62. Suffered martyrdom, 166. Instructed in the same doctrine as Moses, Abraham, Enoch, and Noe, 166. Which he learned from Adam, 166. Abimelech. David changed his countenance before him, 258. Abraham, born of Tharra, 62. Traveling in Egypt, he did not overturn the idols as Christ did, 62. On his account, God punished Abimelech for Sarah’s sake, 168. When already an old man, he began to be known, 62. He kept those things which Moses taught, 166. The patriarch Abraham is crowned because he was faithful to God, 231. Abraham died in his bed, 62. Abundantius, 133. Signs the Synod of Sardica, 133. Abuterius, a noble man, 237. Killed by Magnentius, 237. Acacius, bishop, disciple of Eusebius of Caesarea, 166. ^A Uses unwritten words. 600. Enemy of Athanasius, 218. Deposed at the Synod of Sardica. Acacius of Caesarea is condemned by the Synod of Sardica, 122, 131, 132, 279. Bishop, [he follows] the Seleucian synod. Condemned at the Synod of Seleucia, 600. Achab, wicked and apostate, 244. It was the concern of Achab to remove the truth from the midst, 257. Achaia, 98. Achan, stoned for theft, 221. Achillas, bishop, successor of Peter, 105. Achillas the Great, attacked by the slanders of the Meletians, 232. Assailed by the curses of Meletius, 140. Achillas, presbyter of Myrsine, 143. Achillas, presbyter of the Mareotis, signs the Synod of Alexandria in the year 320, 317. Achilles, Arian, deserter of the Church, 314. Is deposed, 315. Achilles, Meletian bishop of the Chusae, 148. Achilles, 13. Achitas, deacon sent by Constantius to Athanasius, 133. Acts of the Apostles, a canonical book, 365. Adam, so called in Hebrew. Before the fall, he enjoyed the contemplation of heavenly things, 3. As soon as he was created, he did not differ from Enoch who pleased God, 168. He learned true doctrine from the Lord, 166. Archetype, 738. Before the fall, he was not subject to vicious thoughts, 753. Those who arise from Adam are conceived in iniquities, fallen into the condemnation of their ancestor, 866. Adamantius, bishop, an Egyptian, attended the Synod of Tyre, 134. Adelphius, bishop, an Egyptian, sent into exile by the Arians, 256. Relegated to Psinabla in the Thebaid, 306. Bishop of Onuphis in Alexandria in the year 362. And he subscribed to it, 619. Confessor, 728. Athanasius sends a letter to him, 728. Adolescentula, goddess of the Egyptians, 8. Adolius, 133. Adrianopolis, whose bishop is Eutropius, 274. Mourns for the expelled Eutropius, 254. Adrianopolitans refuse to communicate with the Arians, 280. Whence the Arians, through the official Philagrius, caused ten laymen from the workshop to be beheaded, 280. Adrian, while staying in Egypt, returned the deceased Antinous to the number of the gods, 8. Hence he provided an argument against idolatry, 8. Adventus (Coming) of Christ. See under the word Christ. The second coming of Christ is not in a humble form but in glory, 77. Aegeon, the hundred-handed, brings help to Jove along with Thetis, 10. Egyptians taught the Pelasgians the names of the gods, 18. Gods of the Egyptians, 7. Egyptians adore Apis, 19. Likewise Osiris, Horus, 8. They worship rivers, fountains, and waters, 19. They worship water as a god, 70. They do not venerate the same idols as the Phoenicians, 18. Oracles of the Egyptians are false, 71. Egyptians once sacrificed human beings to Juno, 19. Their abominable rites, 71, 74. The cities of the Egyptians have various and conflicting religions, 18. Many magicians are mentioned among the Egyptians, 73. The idols of the Egyptians fell at the coming of Christ, 62. Their impiety and idolatry overturned through Christ born, 63. The Gospel reached as far as the Egyptians, 74. The Egyptians did not bury the bodies of pious men and especially of martyrs, [but] kept them on beds, ^B [The bishops] who had come to Tyre with Athanasius complain about the conspiracy of the Eusebians, and about the Mareotic embassy, ^C [To the Synod] of Tyre, letters having been given to Dionysius the count, they appeal to the emperor Constantinus, 155. They attempt to expose the slanders of the Meletians against Athanasius, 155. They are interrupted by the Eusebians, 153. The Egyptian bishops send their letters to Julius, 110. By which they clear Athanasius, 130. The bishops of Egypt, the Thebaid, and Libya had peace with Athanasius at the arrival of Gregory, 89. Egyptian bishops, 94. Those who subscribe to the Synod of Sardica, 133. The constancy of the Egyptian bishops against the Arians, 230. Egyptian bishops endure persecution for Athanasius, ^D [they] suffer persecution for the sake of Athanasius, 247. Sixteen Egyptian bishops driven into exile, 247. The Egyptian bishops refuted the Arian heresy, 230. The bishops of Egypt and Libya, numbering about ninety, write with Athanasius to the Africans, 718. Egypt, 97, 122, 285. Elianus, 133. Signs the Synod of Sardica, 133. Elurion, bishop, an Egyptian, attended the Synod of Tyre, 134. Aeni, a city in Thrace, whose bishop is Olympius, 280. Air does not have heat from itself, but from the ether, 21. Honor of a god ascribed to the air, 7. Era of Dodona, 9. Aesculapius, reckoned among the gods because he practiced medicine, 72. Eternity known to man, 2. Aethales, presbyter, an Alexandrian, 150.