212. To be unlike in substance, 208. By what arts he insinuated himself into the churches of God, Basil keeps silent, lest he seem to be railing, 208. Eunomius the Galatian was his disciple, 208. He hopes to transfix both, joined together in impiety, at one stroke, in the example of Phinehas, 208. See Eunomius.
A One must govern the affections and serve God. For it is impossible that the soul be ruled both by sin and by God, 194. It is impossible that in human nature no agitation should be stirred up by temptations, 194. Man is compared to a plant agitated by a gentle breeze or a whirlwind, 194. He who desires the knowledge of God must be free from the affections, 175. We cannot be made capable of divine grace unless we have expelled the affections of malice which had occupied our souls, 196. Basil testifies that he knows physicians who did not dispense medicines before they had evacuated the morbid matter through vomiting, 196. Afflictions are a kind of athletic food and exercise for those well-prepared and instructed, 144. The whole life of the just is placed in them. Nothing of good things was lacking to Paul, although he always lived in bodily discomforts, 150. In afflictions we recur to anything rather than to God, 171. Affliction, not a pretext for weakness, conciliates help and aid, 189. See Adversities. See Psalm.
A farmer does not attain as much fruit through the diligence of farming as through God, who increases the crops, 140. Useful observations of the stars for them, 53. Alexander is deceived by Arius, 212. Kings of the aliens, 142. Allegories. Basil does not twist the common notions of Scripture to them, 80. There are those who, by their own tropologies and inventions, have tried to add some authority to the Scriptures, 81.
That which all things seek is lovable, 199. Few have been called friends of God, like Moses and John; "I do not call you servants, but friends," 160. These words, "Thou shalt love the Lord with all," etc., do not admit any partition into another, 160. Amnon, in doing violence to Tamar, is said to have humbled her, because sin makes everyone most humble, 155. The words of Amos iv, 13, "He who forms the thunder and creates the spirit," pertain to the breath of the air, 277. Perhaps this is itself a prophecy that looks toward the incarnation of Christ, 278. Amphibians. See Aquatic animals. Almonds, bitter, and pomegranates, acid, how they may be cured, 46.
Why does history mention Achish the king of the Gathites, but the inscription of Psalm 33 names Abimelech, 142. An angel stands by anyone who believes in the Lord, unless we drive him away by evil works, 148. As smoke drives away bees, and a stench doves; so offensive sin drives away the angel, the guardian of our life, 148. As the walls of cities ward off the assaults of enemies from every side; so the angel guards from the front and from the rear, 148. God sends forth ministering spirits to fight against the devil for everyone, 174. The angels were in the light, 17. The justice of the angels far exceeds human justice, and if there is any virtue, it is superior to the angels: they have a preeminence of justice congruent to their own magnitude, 102. This is the one office of them and the whole celestial host, to bring glory to the Creator, 122. That angels exist they have from the Maker, the Word, the creator of the universe: but the Holy Spirit has imparted sanctity to them, 136. In their first constitution, they had sanctity infused, as it were, together with the mixture of their substance, 136. They are able with difficulty to turn themselves toward malice, 136. One angel is compared to the whole host, 148. Why do we not apprehend the sight of a glorious vision, when angels contemplate it perpetually? 154. They do not admit change: no boy, no old man, their substance is simple, 158. An angel appeared to Moses, the same as God, who is called the angel of great counsel, 253. He who appeared to Jacob is named both angel and God, 254. Wherever the same is called both angel and God, the Only-Begotten is signified, 254. He who before Moses named himself "He who is," is none other than God the Word, 254. Although they have the one name of angels, and the same nature, yet some are appointed over nations, others over each of the faithful, 272. There is a greater dignity for an angel presiding over a nation than the dignity of another, to whom the protection of a private person is entrusted, 272. Scripture bears witness that such are the angels, 272 et seq. An angel is joined to each of the faithful, 186. It is possible that that which had a beginning does not cease, as angels and incorporeal things, 282. Angels see the face of the Father who is in heaven, and this is their great glory and blessedness, 304. The benefits which are conferred upon us by the angels are not their own, but of God working in them, 304. Wherefore we do not worship them together with God, 304. See Justice and Change.
Eels are generated not from an egg, but from slime, 81.
B The soul. Virtues pertain to it more properly than health to the body, 83. Virtue is the health of the soul, vice is sickness, 83. The soul which fails in the good ought to cause you grief, 60. The soul of a man burdened with the cares of life is like the thorny earth, 122. Dense thickets are the wild souls, in which the affections of sins, like wild beasts, lie hidden, 122. There is a certain abundance of the soul when it is filled with works of every kind. As soon as it is cultivated with much labor, it must be fattened by the rich irrigation of celestial waters, 128. There is nothing of such high price in this age which can be exchanged for a soul made to the image of the Creator, 180. It is impossible that the soul be ruled both by sin and by God, therefore the affections must be commanded, 194. Certain philosophers state that their own souls and those of dogs are of the same species, since they teach that at times even women, plants, and ocean fish have been such, 71. See Baptism.
The soul of cattle is neither older than their body, nor does it remain after its dissolution, 71. The earth produces a living soul, so that you may learn what difference there is between the soul of a beast and of man, 71. The soul of brutes is something earthy, 71. The soul of brutes that emerged was not hidden in the earth: but it had its origin simultaneously with the precept, 82. See Creation.
The various properties of animals, 82. Those which are caught more easily are more prolific; those which devour others are less so, 85. A lioness is with difficulty made a mother of one lion, which, having torn the womb with the point of its claws, comes forth; even vipers are born by the womb being eroded, 85. The Creator adapted sharp teeth to carnivorous animals: but those which are armed with teeth only on one side, He instructed with many and various receptacles for food, 85. For the bear, the lion, the tiger, both the neck and the shoulders are short, because they do not have grass for food, 85.
Agitations of the mind. See Contemplation of Truth.
What is the solar and lunar year, 58. An intercalary month is necessary for the accurate concurrence of the seasons, 58. Geese once signaled that the enemies were about to occupy the Roman citadel, 77.
Bees die from the sting of the stinger; they build honeycombs with marvelous art, 74. The king of the bees obtains the principate over all by nature, it does not use the sting for revenge, 74. The common habitat of bees, common flight, the same action for all, 74. The bee, to which however nature has granted neither hands nor arts, bestows the remains of its food upon kings, 111. See Uncertain.
That fluid water remains suspended is nothing wonderful, since earth is suspended by itself, and yet water is heavier, it provides the same or an even greater place for hesitation, 9. If water is posited as the support of the earth, it can be asked on what support it itself rests? 9. The power of the Creator holds both water and earth suspended, 10. The water supernatant was the reason why the earth was invisible and uncomposed or sterile, 15. The Scripture refers the natural movement of waters toward declivities to the mandate of the Creator, because the voice of God is the creator of nature, 34. No region is perfectly flat, and the surface of the waters, 34. The whole earth is irrigated by waters, 28. A supply of waters is necessary because of the consumption which is caused by the heat, 29. How are we to understand the places of Scripture in which the waters are said to praise God, 31. The outpouring of the waters was infinite, so that there seems to have been no proportion between them and the other elements, 26. The reason is given, 27. Through the waters some said that spiritual powers, good and evil, are signified, 31. They call those which are above the heavens good; those which are below, they wish to be marked by the name of the sea, 31. Some waters flow of their own accord, such as springs and rivers; but others are collected and stable, 34. The movement of the waters depends on that voice, "Let the waters be gathered together," 35. The circumscription of the sea within its own limits depends on the same voice, 35. How the waters were ordered to run together into one collection, when many seas are seen, 34. The term "gathering" does not indicate just any collections of waters, but the principal and greatest, 36. Wells are man-made collections of water, 36. Just as in fire and in air, so in water, although the gatherings be small, yet there is one gathering which separates the whole from the other elements, 36. Water, by the warmer quality received from metals in passing through, becomes for the most part boiling and burning, 39. By the Lord's precept, not even that water which remained in muddy places was idle: for indeed frogs and mosquitoes emerged from them, 62. Why the waters were ordered to produce crawling things of living souls, but the earth a living soul, 70. In the creation of the world we recognize water above the heavens, water again of the abyss, and the gatherings of the sea, 117. The Lord is He who holds the waters, 117. These words of Psalm 28, 3, "The Lord is upon the waters," can be understood of the saints, because
they are made like to God.
Aquatic creatures: some have feet and walk, 63. That which air is to terrestrial creatures, water is to aquatic ones, 63. In them, the expansion and contraction of the gills, which receive and emit water, perform the function and role of respiration, 63. God created the feet of water-loving animals broad and membranous, that they might easily swim through the waves, 78.
The eagle is most unjust in bringing up its brood, 76. See *Volatile*.
Trees: their various kinds and their various properties, 46. Those whose branches are far-reaching also have deep roots like a foundation, 46. Those who cultivate plants divide the same species of tree into male and female, whose properties are recounted, 47. They recount the same of figs; whence some compare wild figs with those of the garden, 47. Those trees whose fruit is tender have a thick covering of leaves; but those whose fruits are firmer have a light protection of leaves, 47. Some trees are prone to shedding their leaves, others are evergreens: some of which alternate their leaves little by little, such as the olive and the pine; others always retain them, such as the palm, 49. Trees and plants, although they are said to live, are nevertheless not animate beings, 63.
The rainbow of God, what it is, 105.
Aristotle, 214, 221.
Arius, as they say, offered to Alexander a faith composed of the stray utterances of the Fathers, 212. The Arians worship the devil rather than the Son of God, 288.
Arts: some are speculative, some practical, some effective; so called from their different ends, 7. Practical arts differ from effective ones in that the practical consist in the movement of the body alone, which once having ceased, nothing remains; on the contrary, in effective arts, the work remains even when the operation has ceased, 7.
Artifice in grace: Basil shortens his discourse, 22. Because of that portion of time given as a loan to God, he promises that God will grant prosperity to the craftsmen, 22.
Donkeys: their subtlety in listening, 71.
The Asphaltites lake in Judea is a salt pool, 36.
Astronomy: the vanity of it, which attributes to the world the same glory as to God, 4. Experience, however, testifieth that observations of the stars are useful, 53. Christ confirmed this when He said, "There will be a storm, for the sky is red and gloomy," 53. The reason for this is explained, 53. What those rods signify which imitate the color of the rainbow, 53. Observations of the stars are useful to sailors, travelers, and farmers, 53. Signs in the sun and moon indicate the dissolution of the universe, 54. Astrologers wrongly take the simple diction of Scripture as referring to signs, not of the atmospheric conditions, but of the lot of life. See *Genethliaci*.
Concourse of atoms, 3.
Auditory subtlety, with which the donkey is gifted; it is said that no terrestrial animal possesses it, 71.
Divine hearing needs no voice for perception, but knows it as requested in the motion of the heart, 200. Moses, speaking nothing, was heard by the Lord, 200. The Lord knows how to hear the blood of the just and the works of the just, 200.
The court of God. See *Church*.
The ears of the Lord are spiritual powers that receive prayers, 154. When the Psalmist says of God, "He inclined His ear," he does not attribute ears to God, but reveals His own infirmity as if he were a sick man, 200.
Help from the highest tribulation is granted by the Lord to those who seek Him, 192. When you hear anyone uttering great boasts, look to the Lord who dissipates the counsels of nations, 138.
The avaricious man is compared to a fish that devours a fish, and this one becomes the prey of another, who himself is finally caught by a hook, 65. Description of the avaricious, 107. See *Usury*.
The stalk of oats is not girded with joints, 42.
Babylon: the flame of fire was cut off by the voice of the Lord when it itself received, as it were, a breeze, offering and providing for the youths a most pleasant respiration and cooling, 120.
Whales, shark-like fish, swordfish, sawfish, dogs, etc., were created to strike terror, 69.
Baptism: the Psalmist calls the grace of baptism a flood, so that the soul, washed of sins and purged of the old man, may afterward become suitable to be a dwelling of God in the spirit, 123. Sins will not approach him who, through water and spirit, has received the baptism of the remission of offenses, 123. The Psalmist refers these words, "The voice of the Lord is upon the waters," to the baptism of Christ and the baptism instituted by Him, in a mystical sense, 117 et seq. Baptism according to the tradition of the Lord is performed in the name of the Father and of the Son and of the Holy Spirit, all creatures excluded, 276, 304. Baptism is the seal of faith; faith is assent to the Deity, for it behooves the pious to believe, then to be sealed by baptism, 276, 304. The Holy Spirit renews us through the laver of regeneration and again makes us images of God, 303. A new creature is made when the Spirit becomes a participant, by which that which had grown old in private is abolished, 303. Baptism of life cannot be conferred without the Spirit, 310. The temples of God and of the Son and of the Holy Spirit are holy, in which the one Deity dwells through the one sanctification of baptism, 317.
Basil compares his sermons, and those of the philosophers concerning heaven, with the beauty of chaste women and harlots, 30. He interrupts his discourse to give place to meditation, cooking, and the digestion of those things which have been said, 32. That leisure may be given to those who are occupied in providing for their livelihood, and from thence they may come to the evening banquets of his sermons, 32; he preaches at morning and evening hours, 22. He testifies that the mingled sound of men, women, and infants is sent forth in their prayers to God, 39. He asserts that this assembly could not be disturbed by evil spirits or heretical dogmas, 39. He compares his listeners to those sitting in the stadium, and himself to those who lead by the hand those who are unaccustomed to cities, 49. The approaching evening and bodily infirmity impose silence upon him, 68. Stopping his prayer, he waits for the day to complete those things which are lacking, 69. He exhorts that there be at the table, in place of conversation, those things which he explained in the morning and evening prayer, and that they repeat them even during sleep. At evening hours he discoursed on swimming creatures; on the following day, on terrestrial ones; he confesses he forgot to speak of birds, 71. The fast day impels him to detain his listeners longer at morning hours, 79. He draws out his sermon so that his listeners might not run to the gaming tables, 79. He detains them so that he might longer remove them from their sins, 79. He puts an end, however, to the morning banquet, that they might not be too sluggish for the evening feast, 79. He compares his prayer with the benevolence of a poor dinner-host, 80. The sun having long since set toward the west, he dissolves the assembly, exhorting that the memory of what was said might furnish their table, 88. He promises a more perfect investigation of the matters proposed in subsequent discourses, 88. Because of a failing voice and his customary infirmity, he puts an end to his discourse, which was still in the introductory stage, 97. He promises that he will speak—God granting—of the perfection which is acquired by good works, if only he is not reduced to complete silence, 97. He resumes his discourse on Psalm 14, which he had not been able to complete the day before, 107. Being ill, he compares himself to a mother who, even if she has dry fountains of milk, still offers her breast, 188. Beginning his sermon, he salutes the Church of God, 189. He praises the people because from midnight until noon, while his arrival was awaited, they continued to appease the God of the martyrs by chanting hymns in the temple of the martyrs, 199. He says that he administered to another church far away during that interval of the day, 199. He discourses a little on the psalm which he had found them singing, 199. He professes difference in number and properties, but unity in the nature of the Deity, 231. He receives the common notions of Scripture, nor does he twist them toward allegories, 80. See *Eunomius*.
The blessed: who are to be proclaimed as such, 196. What is understood by "blessed," 92. The Prophet did not exclude women from blessedness, 92. He did not say "he departs," but "he has departed," because that man alone is safely blessed who has finished his life with a certain end, 92. Why Scripture says, "Blessed are they who walk in the law," and not "who have walked," 93. The greatest greatness is gentleness; wherefore it is numbered among the beatitudes, 145. See *Elect*.
Why the remuneration of benefits is called *antipelargosis* [filial piety], 75. See *Storks*.
God confirms faith in His good promises through the riches which He has lavished, 50. If temporal things are such, what will the eternal be? If visible things are so beautiful, what are the invisible to be judged? 58. God has granted to animals a certain sense of the future, that we might not be addicted to the present life, but apply all our effort to the future age, 83. The terrestrial man thinks that only the prerogatives of this life are good, 187.
God looks upon the good in one way, and the bad in another, 139.
The good that is altogether perfect is God Himself, 150. He who reduces corporal prerogatives to the order of the good transfers a name that is to be revered and is fitting for God alone to things vile and of no moment, 150. What is truly blessed is that which is good by itself. Riches, health, the splendor of life are not good by their own nature, 92. That which is truly good can be comprehended only by reason through faith, 95. Many men, when good things are laborious and difficult, judge them to be evil; but they pursue evil things as if they were good, because of an inherent pleasure in them, 122. Nature and the beloved and the good are the same. On which account some have rightly defined the good as that which all things seek, 160. What is the sense of those words in Mark 10:18, "No one is good except God alone?" 291. See *Blessed*.
The ox and the sheep are provided with teeth on only one side, 64.
Cades, the same as sanctification, 121.
The tongue of the just is compared to a pen, 161.
A Calceamentum, the footwear of Divinity, is the flesh that carries God, 192. When we know slanderers, we escape their petulant tongues more easily, 209. Wickedness that lies hidden is more pernicious than that which is published, 209. The camel, when struck, returns the evil when it has found an opportunity, for its anger is hidden for a long time. Similar to this are those who cherish the memory of injuries as a virtue, 71. The neck of the camel is long, so that it may be level with its feet and reach the grass, 85. The crab, so that it may feed on the flesh of oysters, throws a pebble into them when they are basking in the sun, 65. We ought to imitate its industry in procuring food, so that we may refrain from harming our neighbor, 65. The dog appears to have a sense not unequal to reason, when it tracks the footprint of a wild beast between three crossroads, 84. Philosophers do nothing more when they reject two out of three propositions, 84. Mindful of a benefit toward its master, it strikes shame into men who are ungrateful to God, 84. It is narrated that dogs remained with their masters who were killed in the desert, and stood as guides of the way for the pursuers of the murderers, 84. A canticle is a harmonious voice, emitted modulate without the sound of an instrument, 124. Why Psalm XLIV is called a canticle, 133. He who worships God not in the oldness of the letter, but in the newness of the spirit, sings a new canticle, 133. Singing in the Church. See *Church*. Basil praises the people because, in the temple of the martyrs, they awaited him while singing hymns, 199. Meretricious songs and the modulations of pipes encourage obscenity, 33. Desolatory coals are a punishment prepared for those whom spiritual arrows do not touch, 164. Whoever has deserted God, for them the apparatus of desolatory coals is necessary, 164. The inclination of the flesh is enmity against God, 124. In the desires of the flesh, as in mire, the soul wallows, 100. Do not obey your flesh. The fatter you build your body, the heavier a prison you build for your soul. Why do you cherish what is about to perish a little later? 130. While blood is thriving and overly boiling, corpulence becomes an occasion for sin, 130. The flesh is to be macerated, nor is the blood spared that is wont to coalesce into flesh, 130. See *Man*. Cassia is a very thin, sweet-smelling bark, covering a woody reed, 166. What it may signify, 166. These words of Psalm XLIV, *cassia* from the garments, can be referred to the passion of Christ, 166. Caspian Sea, 36. A whelp, deprived of teeth, defends itself with its mouth; which ought to be attributed to the wisdom of the Creator, 84. The cedar is sometimes praised by Scripture, sometimes vituperated, 119. They are called cedars of Lebanon who are proud because of the altitude of earthly things as if they were alien, 119. Those who exalt themselves against the knowledge of God are called cedars of Lebanon, 119. They are the cedars of God who previously were indeed sterile; but when they have undergone the covering of Christ, and have put Him on as it were, they cover the sterility of their life through His grace, 119. The stag is so constituted by nature that it receives no harm from serpents, 121. Eating vipers is said to have the power of purging it, 121. It draws out hidden venomous animals by the breathing of its mouth, and by the power of its spirit it drives them from their lairs, 121. The just man is compared to the stag because of the resistance it has against evil things, 121. The serpent's entire malice is put to flight in the presence of a stag. Venomous animals retreat at the fumigation of stag antlers, 122. Whale, similar to the greatest mountains in size, 66. They occupy that sea which lies beyond the habitable zones, it lacks islands, and is unnavigable, 66. They inhabit the Atlantic Ocean, 68. The Canaanite region, whose metropolis is Tyre, appears to have cultivated idolatry with excessive zeal, 168. Charity perfects those whom fear has made proper for piety, 137. If ever we are oppressed by any one of our harassers, let us not withdraw from the charity of God which is in Christ Jesus, 141. To arrive at the perfection of charity, and truly to know whose [disciple] one is, 160 et seq. He who fears is still in the rank of a servant. But he who is perfected by charity has already ascended to the dignity of a son, 148. It is not for everyone to say: I have loved, but for him who is already perfect, 199. By the chrism, the flesh of the Lord was anointed by the coming of the Holy Spirit. Typified chrism foreshadowed the typical pontiffs and kings, 165. If we are called Christians, it is sufficient for us for avoiding all the insults of adversaries, 142. Through the simulation of Christianity, the enemy of truth has introduced the denial of the deity of the Only-Begotten, 207. To call God the Father of Christ is fitting for Christians alone, 281. B Christ, as the sun of justice, provided with what beauty, if he is an insatiable aspect for those exposed to the corruption of the sun, 50. He is called a unicorn as one who has one horn, that is, one common power with the Father, 120. He is called *Splendor*, so that we may learn his conjunction; *Figure of the substance*, so that we may learn his consubstantiality with the Father, 231. Just as He is named life, and the way, and the bread, and the vine, and the true light, so also he is named a sword, dividing the part of the soul serving the affect and mortifying the motions of concupiscence, 163. He showed fortitude in the struggle of the cross against him who held the empire of death, 172. His blood is the price of man, 195. He is anointed above his fellows, 165. His flesh indeed was anointed by the advent of the Holy Spirit, 165. The footwear of Divinity is the flesh that carries God, 192. The Psalmist refers to the humanity of Christ when he says, Ps. XLIV, 3, *God hath blessed thee*, 162. Also v. 8, when he says, *Thou hast loved justice*, 166. V. 9, *Myrrh and gutta*, looks to his passion, 166. To this can be referred these words of Ps. XXXII, *He scattereth the councils of the gentiles*, 138. And they can be referred to his resurrection, 138. Also this, Ps. XLV, *He will help it in the morning early*, 174. As Christ is the head of the Church, Ps. XLIV, 13, his *countenance* is called, 227. Luke carried the genealogy in reverse order from Joseph to Adam, 227. Christ showed meekness by his deeds: for he was silent when provoked by insults; he endured being whipped with scourges, etc., 164. You will find that he had anticipated doctrine by his works, if you return to the beatitudes, 147. Christ, when he was rich, because all the good things of the Father are his own, for our sake he became poor, that we might be enriched by his poverty, 147. He seeks Christ who seeks peace: because he himself is our peace, 153. If man cannot redeem us, he who redeemed us is not mere man, 181. Do not esteem our Lord as only man, ignoring the power of his divinity, 181. These words 1 Cor. XV, 28, *He himself shall be subject to the Son*, are spoken of his humanity, 288. What is the sense of that place in Phil. II, 9, *God hath given him a name*, etc., 289. These words Matt. XXVIII, 19, *All power is given to me*, etc., are spoken of his humanity, 290. Where Christ says John XV, 3, *Father, glorify thy Son*, he does not seek an accession of glory, but that there may be a manifestation of the dispensation, 292. These words Acts II, 36, *God hath made him both Lord and Christ*, are spoken of him who was born according to the flesh from Mary, 293. Christ handed over the souls led out from the prison of hell to the righteous, that is, to the angels, to be fed, 186. The Prophet predicts the descent of the Lord into hell where he says Ps. LX, *God will redeem my soul*, etc., 186. God is the head of Christ as Father. Christ is our head as Maker, 291. In what sense Christ is called the firstborn of every creature, and of the dead, 292. These words are to be understood concerning the humanity of Christ, Prov. VIII, 22, *The Lord created me*, etc., 293. We do not say two, God apart and man apart, but we consider the nature of each by meditation, 293. When it is said Luke II, *Today is born*, etc., the word "today" cannot be understood of him who is before the ages, 293. Christ is the power of God and the wisdom of God, which according to the rationale of tropology is the creative hand, 297. The body of Christ is from the Holy Spirit, 298. What is the sense of Christ's words Matt. XX, 23, *It is not mine to give*, etc., 295. See *Eunomius*, *Son of God*, *Divine Generation*, *Unbegotten*, *Image*, *Incarnation*, *Name* and *Psalms*. Chusi, son of Jemeni, named, 98. Whether the inscription of the VII Psalm, which calls Chusi the son of Jemini, is contrary to the history of the Kingdoms (1-2 Samuel), 97. Cicadas are more sonorous at midday than usual, 78. The earth produces them from itself in rainy weather, 81. All storks arrive or depart under one signal. Our local crows crowd around them, and escort them, and provide some help against hostile birds, 75. Storks feed their parent laboring from old age, they warm and lift him with their feathers. Hence the compensation of benefits is called *antipelargosis*, 75. Starlings feed on hemlock, and it does not harm them, 43. Haircloths, 210. Cithara. In it, to confess is to use the body to dissolve sin, which was committed through the body, 132. What the City of God is, 173. The river which makes the city of God joyful is the Holy Spirit, 173. Some define a city as a stable congregation administered according to law, 173. This definition fits the heavenly city, 173. To learn the order of the heavenly city is not for human nature, C whose artisan is God himself, no one can conceive, 173. Through his tabernacle God was in the midst of the city, 37
A Such aid to be given to the city of God by the Savior, such as a leader would offer to a besieged city, the Prophet shows when he says in Ps. XLV: *The nations are troubled*, etc., 174.
The clamor of the just is spiritual, 154.
The purple of snails is more excellent than the flowers of the meadows, 68.
Some have affirmed that the heaven exists from eternity, others that it is God himself without beginning and without end, 4. Moses, by heaven and earth, signified those things which are contained in the middle region, 8. God established the heaven like smoke: that is, He did not compose it from a thick nature, out of the existing, 8. Since celestial bodies occupy the extreme region upwards, terrestrial bodies are pushed down to the middle, or lowest region, 10. Some have said that the heaven is composed of the four elements; others, having rejected this opinion, rashly and inconsiderately introduced a certain nature of body for the constitution of heaven, 10. It does not consist of elements, because those things which consist of diverse things do not have equable motion, 11. Although the heaven is perfect in creation, yet it is uncompounded, because it is not yet adorned with stars, 12. God did not build only the form of heaven and earth, but created the very substance conjoined with the form, 14. Whether the firmament is something else other than that heaven which was made in the beginning, 23. Philosophers who supply unbegotten matter to the Maker deny it, 23. Some of the wise men of the Greeks say that the heavens and the worlds are infinite, 24. That there is another heaven is evident, because Paul was thought worthy to see the third, and the Psalmist names the heavens of heavens, 24. The opinion of certain ancients concerning the generation of heaven, 24. Basil discloses his own opinion concerning the generation of heaven, 24. Why Moses, blessing the tribe of Joseph, says: *From the fruits of heaven*, etc., 30. And why, cursing Israel, he says: *The heaven shall be for you as bronze*, 30. If anyone should say that the heavens are the contemplative virtues, and the firmament the active powers: he speaks indeed skillfully, but it must not be conceded that this discourse is altogether true, 31. Heaven, according to Isaiah, is built in the manner of an arch, 33. When it is said in Genesis *the firmament of heaven*, heaven is taken for air; for *ouranos* is said from *horan*, 77. See Allegories. See Elements.
Thoughts. See Heart.
Cognition of self. The mind, looking at the sins of others, scarcely knows its own, 87. Blessed is he who knows his internal wound, so that he may be able to approach the physician, 126. He who desires the cognition of God must be free from affections, 175. Just as great intervals make vision obscure, so he who does not join himself to God through works cannot see His works, 175. The comprehension of God exceeds the rational creature: the Father is known only to the Son and the Holy Spirit, 226.
A foul odor puts doves to flight, 148. See Volatile.
Hercules' Columns, 28.
Conception. See Virgins.
Council of Constantinople of the year 360, 210. In this council, the same men were accusers, and judges, and executioners; wickedness was carried about, 210.
Council of Seleucia, 209.
Sermons. See Basil. The doctrine of the Spirit is a treasure for the future age, B although in the present our studies may not succeed according to hope, 22. Nothing of benefit is perceived from the presence of the body, if the heart is occupied in acquiring worldly treasure, 22. A discourse which is held about the Savior does not befit the mouth of demons, 132. The lips of the ministers of the Word are Christ's, 163.
Christ mortifies the motions of concupiscence, 163. Man, because he did not perceive his own dignity, but succumbed to the lusts of the flesh, is compared to foolish beasts, 188.
Confession is taken for thanksgiving, when the Prophet says: *Confess to the memory of his holiness*, 127. To confess on the zither is to use the body to dissolve the sin which was committed through the body, 132.
The confusion in which sinners will live eternally is perhaps more horrific than darkness and eternal fire, 147.
If you have received counsels of impiety in your soul, through the deceit of the enemy, do not stand in sin: if you have stood, at least do not remain [in it], 96. The Prophet rightly proposed to us three things to be avoided when he says: *Who has not walked in the counsel*, etc. For first we deliberate, then we confirm the deliberation, lastly we insist upon what has been deliberated, 93. To walk in the counsel of the impious is to doubt concerning God and His providence, 94.
Eudoxius, driven from the cities of Syria, occupies Constantinople, 210.
Contemplation. That one may ascend to the contemplation of intelligible things, it is necessary that the actions of the body be corrected first, 133. C
Contraries. From those things which follow, they do not always have the same conflict between themselves, 263.
Contrition of heart, what it is, 155.
Conversion. They who are renewed from day to day are new wineskins: they who have not yet put off the old man are called old wineskins in the Gospel, 137.
Heart, for the principal part of the soul, Scripture accepts in many places; the kidneys for the concupiscible part, 103. The proposal of the heart is the root of corporeal actions: therefore it is necessary that purity of mind hold the first place among the beatitudes, 94. Right of heart is he who inclines neither toward excess nor toward defect, but is directed toward the mean of virtue, 104. A crooked heart is compared to a crooked line, which breaks itself now into a convex, now into a concave shape, 104. The heart of Abraham was examined, when he was ordered to offer Isaac for a holocaust, 104. Not everyone's gift is acceptable to God; but [that] of him who brings it with a pure heart, 114. God fashioned the heart of men simple: we have made it multiplex; He understands all our works, 140.
Coral in the sea is a herb, [but] brought out into the air it becomes a stone, 68.
A crow accompanies and feeds her already flying fledglings, 76. See Storks.
Horn is often used by Scripture for glory, often for virtue, 120.
A mathematical body consists in three dimensions only, 25. That is a firm body, in which, besides dimensions, hardness and resistance are also present, 25. Our body is for us a tabernacle: but exit from the tabernacle is departure from this life, 114. The soul, inhabiting the body formed from earth, is said to inhabit the world, 137. The structure of the body is indeed a psaltery by metaphor, but the actions of the body themselves are the psalm, 124. The multitude of corporeal strengths stands in the way of the salvation of the spirit, 141. Those who use the body badly prepare a bad death for themselves, D but it is hidden with Christ in God, 100. Corporeal pleasures have more vexation than pleasure, 150. Nothing of good things was lacking to Paul, although he always lived in bodily afflictions, 150. Scripture often understands various parts of the body as referring to the interior man, as when it says: *The eyes of the wise are in his head*, 156. By custom, human bodies are always called tabernacles, 184. See Elements.
The food of quail is hellebore, 43.
Creation. Some things were created for the ministry of men, some for contemplation, some for striking terror, 69. Basil compares the miracles of the Maker to those sailing through frequent and disturbing waves, 69. Among those things which God created, nothing is without necessity, nothing of necessary things is lacking, 78. Creation is often said for a certain transmutation for the better; *He commanded and they were created*, 138. God creates by the operation of the living Word, and by the communication of the vivifying Spirit, 304. God works, not producing creatures from Himself, but effectively giving them existence, 307. The Apostle so declares the creative person of the Son that he may reduce creation to the person of the Father, 315. It is certain that in the creation of the world God spoke to the Son and to the Holy Spirit, 315.
Creature. It becomes a new creature when it becomes a participant of the Spirit, by which that which had grown old is deprived [of age], 303. That discourse is impious, which affirms that the already aged and corrupted creature is the work of God, but contends that that which no longer grows old, nor is corrupted, is renewed from the creature, 303. Let not the creature be glorified above God, 303. Whoever worships a creature over the Creator, brings glory not to God, but to the creatures, 116. He who contemplates the Author from the magnitude of creatures, magnifies the Lord, 145. Not taught by carnal eyes, we believe in God, but by the power of the mind we perceive the invisible through visible things, 134. Creatures indicate the power and wisdom and art of God, not the substance itself, 269.
If created and generated are the same according to Eunomius, why does he not call the Son unicreated? 256. Eunomius joined the word *created* to the word *generated*, that even from this he might show that there is a difference between the Son and the creature, 257.
We can avoid the tumult and confusion of desires, if the peace which surpasses all intellect will guard our hearts, 129. Man, because he did not perceive his own dignity, succumbed to the lusts of the flesh, 188. See Flesh.
Curiosity concerning incomprehensible things is to be avoided, 9. An evil and curious questioning about God is a disease of the soul of the incredulous; you ask how He generated? 313. One ought to believe, and not search with incredulous curiosity as to what God is, lest I say what He is not, 313. If you ask concerning God, how;
A ubi quoque et quando interrogaveris, 313. You ask not so that you might find faith, but that you might find infidelity, 313. See *Fides*.
God gives the swan a neck longer than its feet so that it may extract food hiding in the mud, 78. Eunomius brought back Cyzicus as the reward for his impiety, 210.
D The first-born offspring of the devil is sin, 50. The demons did not perform the work of the Evangelists; yet they cried out, "We know who You are," etc., 69. Darius the Mede, 35. David’s charity, 143. Dolphins and seals are said to admit their terrified young back into their bellies, 64. Of birds, only the bat uses teeth, 77. God’s goodness is not shown equally by speech as it is by the very taste of it, 149. This voice: "Come, sons, hear me." Also: "Come, all you who labor," is the paternal voice of Him inviting the rebellious to Himself with outstretched arms, 175. The Lord approaches all by His own goodness: yet we remove ourselves by sin, 153. Having left behind the curious investigation of the essence of God, we must believe the simple advice of the Apostle, who says: "For it is necessary first to believe," 226. Not the investigation by which we search out what God is, but the confession by which we confess Him to be, procures salvation for us, 227. If anyone contends for insisting on that which is more obvious according to the sense of the bare letter, having lapsed into Jewish and old wives' fables, he will grow old entirely bereft of any notion of God that is worthy, 226, etc. The Eunomians leave nothing of importance for the knowledge of the Only-Begotten, or of the Holy Spirit, if they comprehend the essence of God, 226. The essence itself is thinkable only to the Only-Begotten and the Holy Spirit: but we, understanding the Creator through the things that have been created, thus perceive His goodness and wisdom, 226. God did not even reveal His name to Abraham, Isaac, and Jacob, let alone reveal what His own essence might be, 225. See *Fides*. See *Eunomius*.
God’s justice is incomprehensible, 103. While God searches hearts and loins, He shows His justice, 104. Scripture everywhere joins it to God's mercies, 201. God will repay everyone with that measure with which he previously measured his own actions in this life, 105. God will render to each according to his works, 198. If you remember this sentence throughout your whole life, you will be able to avoid many sins, 198. See *Dei misericordia*.
What God’s mercy is, 201. He is long-suffering toward those whom He pities, 105. He does not immediately threaten plagues and death: but the vibration of weapons, like those prepared for war who polish their arms, 105. One should place the sole hope of salvation in God’s mercy, 141. The Prophet made his own affection the measure of the outpouring of God’s mercies when he says: "Let mercy, O Lord, be," etc., 142. Scripture everywhere joins justice to God’s mercies, 20. When God establishes mercy before the throne of judgment, then He brings individuals to judgment, 134. Neither mercy without judgment, nor judgment without mercy, 134. Before judgment He loves mercy; after mercy He comes to judgment, 134. Mercy is joined with judgment; so that neither does mercy alone produce indulgence, nor judgment alone bring desperation, 134. He loves mercy in penitents, and in those who divulge what was done in secret without shame; He loves judgment in the obstinate, 135. As a good physician, He employs the use of the iron, 135. We have need of mercy on earth, in heaven we are pronounced blessed, not miserable, 135. If God were to repay us severely according to our merits, who of all would be saved? 134.
We perceive God’s power through His operations, 226. This contains the earth and the suspended waters, 10. The Lord establishes kings, and deposes them, 140. All worldly things are infirmity and weakness if they are compared with true power, 140. It is not a sinew that bends God’s bow: but the power to punish, now intense, now relaxed, 105. See *Creatio*.
God’s wisdom is commended by the heat of the sun, which neither exceeds nor falls short, 60. Likewise the moon waxing and waning, B can hold our mind. 42. Garden, wild, aquatic, and terrestrial plants ought to increase admiration and love for the Creator, 49. The wisdom of the Creator is discerned in the calf and the whelp, 84. The wisdom of the Maker shines forth in the smallest things, 134. You have God’s eye watching whatever you do, whether in darkness or in day, 140. When we look to the Lord, and our eyes are fixed upon Him, then we attract His eye to look upon us, 141. He looks upon the good in one way, the bad in another, 138. Since He becomes the Maker of hearts; He understands all our works, that is to say, words, thoughts, and movements, 140. Whatever we do with a certain intention, He alone knows, He who understands all our works, 140. Sinners turn God’s eyes away from themselves, as it were, on account of base actions unworthy of God’s eyes, 125. There are those who create, as it were, an oblivion of themselves for God, 125. God is said to turn His face away when He abandons those exposed to temptations in a time of affliction, 129. When we are sleeping and acting sluggishly, He is said to sleep, judging us unworthy by His providential vigilance over us, 125. The eyes of the Lord are spiritual virtues, which look upon us and receive our prayers, 154.
Scripture calls those "gods" who are not gods, 182. The words of Ps. XVII, 32, "What God is there besides the Lord," and similar things, are not to be understood of the Son, but of those who are falsely called gods, 293. David makes this same thing clearer when he says: "Who is like unto Thee among the gods, O Lord?" 295. Wherever you understand something greater about God, beware of lapsing into human likenesses; it is a property of deity: yet it is something brought in by human likeness, 306. If the judgments of God are an abyss, how much more is He Himself? 312. If the eye has not seen the things which God has prepared for those who love Him, how much less the nature of God Himself? 313. One must believe. That God is, but not to inquire with incredulous curiosity as to what He is, lest I say what He is not, 313. If you ask concerning God, how: you have asked where also and when, 313. Womb, eyes, hands, etc., how they are to be understood in God, 316. See *Fides*.
God is perfect and absolutely good, by whom all who seek Him are not diminished, 150. God is that which truly exists as good and blessed, 92. God is that which is properly lovable, 199. We are incited to the notion of God through individual, most minute animals, or even through the most minute plants, to know God by His own constitution, 87. A common notion advises us that God is, not what He is, 224. In what sense God’s name is said to be holy, 142. God is not the God of all, but of those who are joined to Him by charity; he who takes the contrary way depresses God as much as he can in himself, 125. Men make such a God for themselves as each one constitutes for himself, 125. Let God be your unique refuge from evils, 171.
Let those who offer glory to the devil through sin fear lest they be condemned to eternal ignominy along with him, 116. As the Lord is He who is gladdened in good works, so the enemy is gladdened in contrary works, 116. He who sins gives place to the devil, 132. He induces the deceived to flee to him as if to a guardian; wherefore a double evil threatens them: for they are either taken by force or perish by fraud, 170. The devil’s crime is arrogance, 223.
The definition of day and night after the generation of the sun. Their description before the generation of the sun, 20. The common limit of day and night is called evening: the proximity of night to day is called morning, 20. Scripture is accustomed in measuring time not to count nights, but days, as being more excellent, 20. The span of one day is 24 hours, during which the sky returns from the same sign to the same, 21. Why it was said: "One day was made," and it was not said: "The first day," 20, 21. Day and night have succeeded one another from the time they were created, and divide time equally, 34. The days of this evil age, 152. There are other good ones which the Prophet proposes, whose light shall be God eternal, 152. The days which the sensible sun traverses are fleeting: yet nothing fleeting can be a fitting gift for one devoid of corruption, 152. See *Sol*.
The finger of God is called the Spirit in those signs which were wrought by Moses and the Lord, 298. Scripture calls the Only-Begotten of the Father the "Beloved," 160. The beloved and the good are the same in nature, 160.
Riches are not good by their own nature, 92. For some they have served for lust; but poverty has repressed many tending toward vices, 171. He who judges riches collected from iniquity to be a sufficient aid for himself for strength and power is like a sick man who constitutes a good habit in the gravity of his disease, 197. If riches flow to you from anywhere and from overflowing fountains, do not acquiesce in their abundance. The nature of riches is flowing: it slips past its possessors faster than a torrent, 198. The instability of riches is compared to rivers, 198. Do not be devoted to them in soul, but admit their servitude as a certain instrument, 198. Today this field, house, gold is his: tomorrow another's, then another's, 198. You could more easily hold water grasped in your hand than keep riches for yourself constantly, 198. We surpass the rich in this one thing, O poor men: in the freedom from cares, 110. The rich are rebuked, and advice is given to them, 112 et seq. He who receives the surety of a rich man accepts God
A as surety for the poor, 113. It will fare well with a rich man B if, at his death, he accepts a garment, if he chooses a small plot of land, and this out of reverence for human nature, 187. The rich man gives thanks to God for his wealth alone, 187. Physicians soothe bodily pains with opium, 43. C The pains of death are properly used to signify the pains of childbirth, 200. David also transfers the pains of childbirth to the very pains of death, 201. He who has committed a lethal sin should say: The pains of death surrounded me, 201. The deceitful man is compared to a fox, as is Herod; D to an impudent dog, as is Nabal the Carmelite, 159. Deceit is a hidden evil, inflicted upon one's neighbor under the guise of kindly offices, 153.
E The Church is not worshipped, but its head, Christ, is, 168. These words: The Queen stood, etc., Ps. XLIV, are spoken of the Church, which adorns herself with spiritual things and various dogmas, 167, 168. By these words of the same Psalm: Hear, O daughter, etc., the Prophet exhorts the Church to hear and keep the precepts, calling her daughter, as if he had adopted her as a daughter for himself through charity, 167; v. 18: I will be mindful of thy name, etc., is said concerning the remembrance of the Church, which is the confession of the peoples, 169. The hall of God, a heavenly habitation, or the Church of the living God, can be understood, 117. The holy hall of God is one. Therefore, one ought not to worship outside this holy hall, 116. Many are present in the habit of prayer, yet they are not in the hall of God, on account of the wandering of the mind, 117. He who prefers his belly, glory, silver, or anything else to God, neither smells of God, nor is he in His holy hall, 117. The sea urchin, a small and entirely contemptible animal, is often a monitor to sailors of calm and storm, 67. God does not exclude the sea urchin from His providence, 68. Straws and small insects enclosed within it prove that electrum is a juice, 48. The Prophet calls the chosen, not the called, blessed: because many are called, few are chosen, 139. Not everyone is made safe, but only the remnant; therefore the Prophet says: The people whom He chose, 139. God did not impart the fear of the Lord indiscriminately to all, 151. The oracles of God were not written for all, but for those who have ears, according to the inner man, 159. See Grace. If we bestow alms more abundantly, we shall emulate the greenness and fruitfulness of the olive, 46. Where you have given the grace of the Lord to a poor man, the same is both a gift and a loan, 112. Three elements, water, air, and fire, are found in the earth; therefore Scripture is silent about their creation, 8. Some have said that the heaven was fashioned from four elements; others, rejecting this opinion, have rashly and inconsiderately introduced a certain fifth nature of body to constitute the heaven, 10. They wish the fifth essence to be an ethereal body, which is neither fire, nor air, nor earth, nor water, nor anything of the simples, 10. The distraction of the elements into opposites exists as the cause of ruin and dissolution, 11. The elements, fire, earth, air, water, are mixed together, 26. Each thing is mixed with a neighboring element through a common quality, and through that fellowship which it has with its neighbor, it is joined to its contrary, 38. The proper quality of water is coldness; to air, moisture; but to fire, heat, 37. Earth is dry and cold; water is moist and cold; again, air is hot and moist; fire is hot and dry, 38. See Body. Some report that the elephant lives three hundred years and more. A tiny mouse strikes terror into an elephant, 86. A clever and subtle description of the elephant, 85. Those with whom Elisha lived did not treat him as a bad dinner companion; and yet he fed his friends with wild herbs, 80. Emmanuel is the same as God-with-us, 174. When Paul wrote to the Ephesians, he called them "those who are" by excellence, inasmuch as they who are joined to Him who is, truly exist through the knowledge of Him, 254. Horse racing. See Spectacles. God cast Pharaoh’s horse into the sea. All of Sennacherib’s cavalry slept, 141. Israel, while things in war were turning out for him according to his wish, is never found to have used equestrian power. Nor did any of the saints privately admit the use of horses as being appropriate, 141. The law given through Moses concerning the duties of kings ordains thus: He shall not multiply horses to himself, 141. Eudoxius, driven from the cities of Syria, occupies Constantinople, 210. Eunomius the Galatian, a disciple of Aetius, publishes blasphemy against the Only-begotten, 208. Wishing to fix both, joined together in impiety, with one blow by the example of Phinehas A B Basilius, 208. He gives the reason why, although a devotee of silence, he accepted the task of writing against Eunomius, 207. He confesses himself unpracticed in this kind of writing, 207. He hopes that this refutation, when offered as a remedy for the disease, or as a safeguard for the healthy, or certainly for himself, who has consulted for the others best, will be as an earned reward, 208. Eunomius is a liar, a caviller, a blasphemer, 208. Eunomius composed his doctrine under the guise of an apology and defense, so that he might not seem to be an aggressor proposing impious dogmas, but rather forced to arrive at these arguments, 205 and 209. Various arts and manifold reasonings of Eunomius, by which he attempted to dispel the odium of his new doctrine, Basil subtly detects and most fiercely dissolves, 209, 210, and 211. Eunomius proposes a faith composed from the vague voices of the fathers, which he uses wrongly, 211. The profession of faith of Eunomius is the same as that of Arius, 212. Why he proposes the same, says he produces another as if it were simpler, 212. He corrects the faith of the fathers, which he had proposed as a rule, 213. If Eunomius had not shrouded his opinion with a deceitful veil, he would have written: We believe the essence of God to be unbegotten; he surrounds it with bait, 213. Basil mocks these words of Eunomius to those who desire to appear Christian, 213. Eunomius confesses that God is neither made by Himself, nor by another, according to natural notion, 214. Hence Basil mocks the man’s vain talkativeness, as one who would wish to teach by the reason of the stars that the sun is very bright, 214. That which he does, Eunomius said was prior to that which is made; so that from there he might gather that the Son is from non-existents, 214. Basil notes that Eunomius added to these words, "unbegottenness follows Him," cunningly and in a heretical sense, nay, that it is the very unbegotten substance, and in these he still fights with himself, 215. Eunomius added these things so that, the former having been demonstrated, he might show the Only-begotten to be unlike the Father according to substance, 216. He denies that unbegottenness is considered in God according to our mode of understanding, thinking that by this easy effort he would prove that unbegottenness is the substance of God, 216. It adheres to the intelligence as meaning nothing at all, but having existence only in empty words; and he pretends that it is unworthy of God to adorn and honor Him with ideas and perceptions, 216. Eunomius denies that a debt is paid to God unless we confess that unbegottenness is the substance, 219. Basil copiously demonstrates that this opinion is ridiculous and useless for confirming his new dogma, 219 and 220. He asks Eunomius why he conducts himself so cautiously in the word "unbegotten" alone, and so incautiously in other things, 220 and 221. Eunomius, bearing ill that something is said about God according to privation, says that the "unbegotten" itself is the unbegotten substance, 223. The substance of God is unbegotten, but "the unbegotten" is not the substance, 223. Eunomius, who thinks he has discovered the substance of God, far surpasses even the apostate angel in boasting, 224. The Eunomians leave nothing of importance for the knowledge of the Only-begotten or the Holy Spirit, if indeed they comprehend the essence of God, 224. See God. Eunomius denies that generation can ever admit God the Father, to such an extent that He communicates His own nature with the begotten, 228. Since he wishes to show the only-begotten Son and God to be unlike God and the Father, he passes over the name of Father and Son in silence, and discourses simply concerning the unbegotten and the begotten. Basil fears that, while he repeats the blasphemies of Eunomius with his mouth, he might pollute his own mind, 229. Eunomius persists in the same kind of trickery, while he says there is no comparison of the unbegotten with the begotten, so that he might show that the oppositions inhere in these two words, and transfer it into the very substance of the Father and the Son, 230. He does not want there to be any comparison of the begotten with the begetter: and as he takes away the reason of an image with this one word, so he denies that it is the splendor and character of the substance, 230. He denies being able to say that there is a substance common indeed to the unbegotten and the begotten, but that in order in time the one is first, but the other second, 230. When he wishes to touch upon a wicked argument, he premises some things which are conceded by all, so that because he thinks rightly about these, he may prepare faith for himself in the rest as well, 233. Thus, from the fact that God is not composite, he denies the son is similar to Him, 234. Eunomius abuses the words of Christ: The Father who sent me is greater than I, 233. Finally, he calls those who say the Son is equal to the Father foolish and bold in impiety, 233, and then what does he make himself to God, 235 and 295. He thinks that by the appellation of Father, operation is signified, not substance, 235 and 295. Eunomius fights with himself when he says God is both greater and incomparable, 236. So that he might show the substance of God to be unlike the Only-begotten, that...
he might manifest it as different, he took that "greater" as used by comparison for the difference of substance; again, that he might drag down the Only-begotten to the equality of a creature, he declares the Father incomparable, 237. He pretends to extol God and the Father, that he may diminish the majesty of the Only-begotten Son and of God, 237.
Eunomius pretends that he has innumerable demonstrations that the Son was called a "facture" by the saints, 241. Just as he determines the substance of the Father to be signified by ingeneracy, so he says the substance of the Son is signified by generation, 242. Regarding the substance of the Son, he uses words of a "thing made" as if he were saying that the Son is something else besides it, 246. He does not openly say that the Son was begotten from nothing, but that his substance, when it did not exist, was begotten, 246. He does not say it was before the ages, or simply that it did not exist; but that it did not exist before his own constitution, 246. He could say the same regarding the substance of the Father, 246. Eunomius attributes this much of greatness to the Son, that he is older than creatures and before those things which he himself made, 248. He surrounds his impudent blasphemy with an implication of syllogisms, which Basil most sharply refutes and dissolves, 248. The Eunomians determine that the privation of a principle is the same thing as eternity, and since the Son is not unbegotten, they do not even profess him to be eternal, 253. Eunomius says that the non-existent Son was begotten, and he joined the word "begotten" with "created," so that he might show there is no difference between the Son and a creature, 257. The blasphemy which he has in reality concocted, he wishes to cover over with a word, and wanting to soften the impudence of his discourse, he did not see fit to make the Only-begotten common to creatures, 261. He denies that a common substance is made by a community of names, he who previously said that a diversity of substance follows a diversity of names, 261. In what sense Eunomius also confesses the Son to be light, 262. By the law of nature also, he said the substance of the Only-begotten is separated from the substance of the Father, 267.
Eunomius says that the Holy Spirit is a creature, a word which no one of those who have attacked the truth had dared to utter, 270. That he vomited this blasphemy first against the Lord is not a mitigation of impiety, but an increase of condemnation, 270. He says the Son is a creature of the Ingenerate, but the Paraclete is a creature of the Only-begotten, 270. He blasphemes in a twofold manner with a single word, 270. If he introduces two principles opposed to each other, he is to be compared with Manichaeus and Marcion; B he pretends to hold the doctrine of the saints while glorifying the Spirit, then he says that he learned from the saints indeed that the Spirit is third in order and dignity; but from himself he believes that he is also third by nature, 272. But who those saints are, and in what writings they have published this doctrine, he cannot say, 272. Eunomius brought back the reward of his impiety to Cyzicus, 210. Because the Spirit has not been named Son, Eunomius says he is a creature, 305. Because the Spirit's procession from God has not been called generation, for that reason he also removes this procession of the Spirit from the mouth of God: and because he is not named Son, for that reason he does not believe him to be the Spirit of the mouth of God, but the work of the hands of God, 306. He even places the Holy Spirit together with the fire of Gehenna, 308. Since he cannot conceive of the Spirit as not uncreated, either he says that God himself is called Spirit, 309. See Basil, Facture, Son, Ingenerate, Holy Spirit, Only-begotten.
Into the Euxine Sea, through the Propontis, fish flow in together at the time of their ascent, 66. Why the water of the northern sea and the Pontus is sweeter, 67. The preaching of the Gospel in contemptible little words has great power of persuasion, 162. Matthew began from the human generation of Christ; Mark, from the preaching of John; Luke, from the corporal beginnings; John, from the generation of the Word, 250 and following. See
Tradition
.The outcomes of things are some from nature, others from chance, others are placed in our own free will, 16. To inquire further signifies something more than to seek, just as scrutiny also says more than looking, 146. The voice of exultation is familiar to Scripture, by which it shows a cheerful and glad state of soul in those things which are worthy of joy, 131.
F Facere (To make). See Facture.
Eunomius pretends that the Son is called a "facture" by the saints, 239 and 240. It would not have been safe, with the word "made" changed, to call the maker of the universe a "facture." In creatures, indeed, we find that the appellation of "facture" was taken from the verb "he made"; but in the Son of God, not so, 239. With various names, in which there does not seem to be much praise, Scripture is not ashamed to call the Lord of glory those who do not attain to the meaning of the names; but it has never called him a "facture" at all, 239. Eunomius attempts to call the maker of all things a "facture," 240. A "facture" and a "begetting" do not differ between themselves, 241. Eunomius, having undertaken the care of those who understand generation as corporal, neglects those to whom the appellation of "facture" is an offense, 242. We have not believed in a maker and a "facture," but we have been sealed into the Father and the Son through the grace of baptism. C He is begotten, he is from the very substance of the begotten; therefore it is not the same thing to make and to beget, 280. A creature or a "facture" is not the substance of the Son, 284 and 286. Since the Son is wisdom and sanctification, he is not a "facture," 294.
Fatum (Fate). See Providence.
When you have seen the grass and the flower of hay, you will remember Isaiah, who says: All flesh is as hay, etc., 41. The Prophet rightly compares human glory with a most feeble flower, 42.
Usury (fenus) is called *tokos* (offspring) on account of the immense fertility of evil, or perhaps on account of the pains and troubles which it is accustomed to create for the souls of those who have taken it at usury, 111. As with the childbirth of one about to bear, so the day appointed stands over the debtor, 111. Usury is compared to vipers, which gnaw the mother's womb, 111. This sin is condemned in very many places of Scripture, 107. Ezekiel recounts it among the greatest evils, if usury and anything beyond the principal is received, 107. D There is the greatest inhumanity in the fact that one who is in need of the necessary thing seeks a loan for the support of life; but this [lender], on the other hand, is not content with the principal, but collects revenues and wealth for himself from the calamity of the poor, 107. The avaricious man stands implacably at the prayers of the needy in hope of usury, and through perjury he acquires it as if it were a profit of inhumanity, 107. A copious and elegant description of each, 107. He who seeks a loan, since he has rendered himself liable to usury, which he is not able to pay, has received voluntary servitude as long as he lives, 108. He comes to find help, but finds an enemy; while he was requiring a remedy, he fell into poison, 108. The usurer is like a physician who, when he ought to restore health to the sick man, on the contrary takes away even the small remains of his strength, 108. He makes a greater addition to his sins than to his wealth, 108. The needy man, while he looks to his poverty, despairs of payment; while he looks to his present misery, he takes money at usury; and as the money flows, he is weary of life on account of the usury, 108. A description of the most wretched condition of debtors, 108 and 109, and of perfidy and perjury, 109. The reasons by which the poor are led to take money at usury are expended and refuted, 109. They are compared to fish which swallow the hook along with the bait, 110. If you are wealthy, there is no need of usury for you; if you have nothing, you do not pay interest, 110. Poverty brings no ignominy. Why do we prepare for ourselves reproaches because of debt? 110. A debtor, indeed, is both poor and is consumed by many cares, 110. The money of usurers is compared to hares, which they say bear, and nurse, and superfetate at the same time, 110. The same [money] both breeds as it grows, and the old ones are renewed, 111. May all things be more tolerable to you than to take silver at usury. Let your places serve for the sake of profit, etc., 111. Those who addict themselves to women's pleasures, these are they who flee to usury, they are compared to those suffering, 112. If any have been made rich by usury, more have arrived at the noose, 112. Basil testifies that he saw free-born boys being sold in the forum for the debts of their father, 112. Poverty of a father is given as a crime to no one; take care that you do not take away the freedom of your children by usury, 112. If anyone gives to the poor for the sake of the Lord, this very thing is both a gift and usury, he is despoiled of freedom, 109. Do you have household goods? Sell them: suffer that everything be lost except freedom, 109. If you are not able to pay, taking silver at usury, you cure evil with evil, 109. There are other words of one taking silver at usury, others when the usury is demanded from him, 109. If the usurer is a friend, you lose his friendship; if an enemy, you are made subject to an adversary and a malevolent person, 109. Hence the cruelty of the usurer, and from the other side the bitter condition of the indebted man are described, 109. That which is given at usury, it turns out badly for both the giver and the recipient, he scrutinizes; but the usurer has both the fruits and does not leave the principal, 109. Some have judged wild figs to be near the garden ones; others, binding the gross fruits of the wild fig tree to the domestic figs, provide for their infirmity, and now they contain the fruit flowing away and vanishing with the gross fruits of the wild fig, 47. See Tree.
The simplicity of faith has more strength than demonstrations which are sought from reason, 10. He who is under debts, and yet retains faith in himself, is prepared for salvation through his own faith; but he who is to be liberated, a price
1181
VARIOUS READINGS
Col. 12 B 10: *stretching out*. B 10: *having bound them from their very extremities hanging in the air*. B 11: *above the sea*. B 12: *with these baits and the hooks*. C 3: *being upward-tending on account of the lightness of the spirit contained within, it pulls back*. C 5: *it surges*. C 5: *it is searched out even by the seas of seas, it traverses and undergoes much profitless labor and finally with this little hook*. C 9: *and by hunger*. C 10: *being carried along with the bladders and becomes prey for the fisherman*. C 10: *the immense thing with the small*. D 4: *hammerhead sharks*. D 5: *seals* instead of *oxen*. D 5: *of the sea monsters both forms and names*. D 9: *it makes the earth, whose impulse indeed many dread even to endure, for nothing at all, even of the unreasoning and greatest*. D 12: *so as to even resist*. D 13: *but nevertheless even this unbearable, fearful creature, you see it often confined in a small cage; who then is the one who has shut it up?*
Col. 24 A 2: *with the great beast*. A 2: *having devised, and with lightness*. A 4: *beast* is absent. A 5: *the panting, and through the free respiration, having managed its safety beforehand, is it not man, is it not the same who plays even with the leopard when he stretches out?* A 11: *he laughed at, does he not make the fiercest and most difficult to defeat of the remaining beasts into toys with his own devices? Excellence of mind masters all, yet it flies along with the winged creatures, using his reason as wings; for nothing contains the mind of man*. B 8: *above the earth*. B 9: *a bird and laughing*. B 11: *also of the leaves, having hidden from the birdlime*. B 12: *and having distracted the eye of the bird, and thus with the small touch and grip, having seized the bird flying in the air, and carrying off the winged creature formerly carried through the ether as a captive with birdlime*. D 13: *led of man, God, and filled the creation*. C 15: *of the dominion of these*. D 8: *what then is man, let us define it also from what we have read*.
Col 25 A 1: *by this word, toward a perfect definition of the subject. Those who have toiled much with the reception*. A 2: *let them examine*. A 13: *for you grow also as the remaining animals and from small*. B 13: *casting out, for some have grown off, and others have grown under*. C 3: *fourteen-year-old, and hence a man, here are the boundaries of growth*. C 4: *increase then, not for all time; for not if you are born*. C 5: *but this 'increase', up to a certain point; for the things of growth are not limitless; 'increase,' one word spoken wisely, is managed providently, for according to the first constitution*. C 10: *but not that which [is] after these as newer*. D 2: *twice as much*.
Col 28 A 11: *and it came to pass from the beginning, this was to it [a] pledge, from the word and command of the Master, and that which was once spoken, travels through all the creation and unto the end*. B 10: *but selecting properly that which is useful of it, the as much as is useless and ineffective for food we shall cast away*. C 6: *having bought the wheat*. C 8: *you throw away, gathering from there and if anything else has been mixed with the wheat unsuitable for food*. D 2: *and pasture left open for four-footed animals*.
1152 Col. 29 A 7: *not otherwise the counsel and otherwise the work; not [a change of mind]*. B 5: *signifying specifically*. B 9: *Perhaps the maker was weakened;*
Col. 32 A 4: *having reached nothing beforehand*. A 14: *immediately we had*. B 10: *and nothing from himself toward the beauty*. B 14: *but the colors themselves by themselves*. C 13: *throughout the whole life*.
Col. 33 A 5: *such also you become*. B 1: *let it have, he says, in itself*. B 4: *he made and according to likeness*. B 8: *that you yourself*. B 10: *we may become*. C 2: *of appropriation. In the margin, read: of likeness*. C 4: *upon that which is called*. D 5: *showed. So that not ignorantly*. D 6: *might someone either ignorantly or maliciously limit the title of man to denote only the male, he added immediately, male and female*. D 9: *then to have come to be according to the image of God and that which is according to the likeness of God shall come to be, just as also the man*. D 10: *were fashioned, both honor-equal and equal*.
Col. 36 A 4: *high-tension in endurance*. A 12: *and saving*. B 8: *as toward one, we make the discourse for both, and toward that which is according to likeness, with all zeal we exhort; for this will result for you*. B 13: *follows*. C 11: *more difficult to handle*. C 12: *more grievous? And the covetous and rapacious [man], [is he] not a wolf in reality? What of the beasts is not [found] within?* D 5: *through the passion*.
Col. 37 A 8: *but do you for me keep*. A 9: *rule the passions*. B 7: *thus that which [is] through the animals*. B 10: *inside of his own [house], publicly*. C 12: *of the mind, sufficient treasures for you*. D 5: *Amen. And God blessed them and said, Increase and multiply, and fill the earth. The wise Solomon indeed*. D 8: *in persuasion*. D 9: *in human words*. C 12: *I then vainly therefore was considering by myself, both what I had in my own mind, and what I had been taught by the Scripture concerning man. For I was reasoning that, how great is man, the ephemeral animal*.
Col. 39 A 6: *about whom it has been said in the Scripture, Lord, what is [man]?* A 8: *he despises this as a perfect animal, the proverb*. A 12: *that God*. A 15: *if indeed you will look only toward the nature from which he has been born, nothing will appear to you and worthy of nothing. But if toward the honor*. B 7: *stretched beyond by reason only brought forth, stars and sun*. B 8: *and all that we behold with eye, and perceive with mind*. C 1: *as 'let there be a firmament' is absent*. C 6: *he deigns to fashion with his own hand*. C 7: *not the earth of itself for us like the cicadas, he did not use certain servants and ministers for the work, but with his own hand*. C 11: *whenever therefore toward that which was taken*. D 5: *and God took. But how? That indeed in the things following*. D 8: *as though we not yet taught anything regarding man, for he says*. D 11: *man, already some said*.
Col. 14 A 3: *for where the making of the perfect man has been said, and that he made him according to the image of God, the 'he made' has been written, but where hereafter concerning the bodily*.
INDEX OF MATTERS AND WORDS
and especially, if this be done with an unbelieving mind, 313. From which it follows that a certain natural likeness is preserved, 313.
The name "Generation" is taken in one way by the Eunomians, as if it signified no substance, but merely a mode of existence; but in such a way that it might be understood that the Son has no substance of His own, but is merely a name, 246. But that it is not so, it is shown that the Father is not a Father without the Son, 244. Nor does the name of generation imply that the Son is a creature, 241, 242. It does not signify substance, 243, 245, 246. Generation and creation do not differ, 241. It is not to be sent forth as if it were a voice spoken by the Father, transmuted and transformed, the generation of the Son is called in another way, 243. The Son and the one born of those who are animated share the same name; but generation is not continuous, 244. Before you are born, he is, therefore he can be called a creature. But although the fruits of the earth are called generations, 144. If it is said of animals, it is a term used by one who is vituperating the animal itself. For that reason, Scripture seems to avoid the name of generation, and especially in the Only-Begotten Son of God, 244. The name "Generation," therefore, is relative, and does not denote a substance, but a state, 245. And this is understood to be the case with Him, not as the substance of the begetter, but as the mode in which the generation is understood, 245. While we say "the Son is born," it is to be understood as if he were born of a begetter, 280. When the Son's generation is such, it is necessary that he is and has a begetter, since generation cannot exist without a begetter, 280. See Eunomius, Son, and Unbegotten.
The nature of the begetter is known from the generated. Since it is difficult that it is not of the nature of the begetter, 269.
Paul calls the Gentiles "not existing," because they were devoid of the knowledge of God, 234. When he said, "Let us make man," he instructs the Jew; but he adds: "And he made," excluding the error of the Gentiles, 88. When the Lord says: "Other sheep I have," etc., 138, he speaks of those who are of the Gentiles in regard to the salvation already destined, 116. But those who say that the philosophy of the Gospel is dissipated by the truth are refuted, as it is written in Psalm XXXII: "The Lord bringeth the counsel of the nations to nought" (Ps. XXXII, 10), 190. For the Gentiles and the Jews, without faith in Christ, through which we have access, even if they have to say that God is to be magnified, 237. Since many things that separate Christianity from the error of the Gentiles or from Jewish ignorance are not a greater dogma than that which we hold in the Father and the Son, 258.
We bring glory to the Lord by good works, as we bring light to the work of human beings, so that men might glorify our Father who is in heaven, 115. What if we do not bring honor to Him? What if we increase the glory of God, 115. But we do not bring glory and honor to those who do not bring anything, 115. As we bring glory to God by good works: so by evil works the contrary happens, 115. As God is honored by good works, so he is insulted by evil works, 116.
The Prophet compares human glory to the weakest flower, 42. Concerning the inconstancy of human life, 41. Concerning the things by which many seek the most ample glory, 196.
Gnats. See Volatile.
We cannot be made capable of divine grace, unless we have cast out those affections that have occupied our souls, 196. That which is cut off from the enemies is that which is the fullness of Christ, 100. God, foreseeing, takes it up and relieves it, just as if he were to support one who is drowning and whom we are taking up, as one who is above him, 125. God distributes life to each one by his own will. Everyone who heaps up wrath in the day of wrath and revelation, the just judgments of God, 127. Whoever would wage war against the devil, let him be armed with the defense of God, 133. Neither in the power of man, nor in wisdom, is salvation promised in grace, 134. Not indiscriminately to everyone is the fear of the Lord promised to all men, 150. Many aids to every man, which are innate by nature, 170. Eternal rest is not given as a debt due to works, but by the grace of God, 202. As the visible sun sheds its splendor upon all alike, so it is with justice, 146. Nor does the soul itself, sufficient unto itself for salvation, 180. See Elect.
Cranes in turn form guards, while others sleep, and others circulate. In their flight, they take turns in their journey, 75. See Volatile.
The government of evil things results in the dishonor of the one who occupies it, 116. What the drop signifies, 166. These words of Psalm XLIV, "the drop and the cassia," can be referred to the passion of Christ, 166.
[H]
Heretics are compared to tares, 44. Or a heretic imitating the examples of the heathen, 47. An evil man utters perverse speech from the abundance of his dogma, 164. What is alien to the word of truth, in the simplicity of his diction he calls the preaching of the Gospel "folly," 162. Not only is he guilty of speaking perversely of God, but also because he prevails upon others to this perdition, 188. And because they take these names upon themselves, they call their own names on earth,
A 94. The name of the impious is not written in the book of the living, but remains on the earth, 184. Impudent, compared to a dog, 159. Incantations, some fabulate that the moon is moved from its own place and approaches the earth, 61. Incarnation of the Lord, the Prophet foreseeing its grace says, Ps. LXI, 194. *From Him is my salvation, my glory*. The words of Amos iv, 13, *Who forms the thunder, and creates the spirit*, perhaps are a prophecy that looks toward the Lord’s incarnation, 278; Ps. XXX, 19, *The Lord is near*, etc., foretells the Lord’s advent in the flesh, now approaching and not far distant, 153. The conformation of heaven and earth, and whatever is above the world, does not commend the power of God the Word so much as the dispensation of the incarnation, 163. God brings in the morning light through his own rising and advent, we suspect that Jesus has approached, 311. Indignation and wrath, in what they differ, 127. Indivisible and simple, which are the same in meaning among themselves, as if they were different in subject, Eunomius separates, 223. Indus river, the greatest of all, 27. Infants, entirely little ones, are watched over by the Lord, 202. Infectors, none thus far has imitated the golden wool which wings nourish, 68. B Hell, description of, 151. The most grievous punishment of all, eternal shame and disgrace, 151. Let us fear lest by bringing glory and exultation to the devil through sin, we be cast away together with him to eternal ignominy, 116. Ingeneration, if it were a substance, Christ would not have said *the Father*, but *the unbegotten is greater than I*, 235. God is said to dwell in light and to be clothed in light: but nowhere does Scripture say he dwells in his own ingeneration, 265. See Eunomius. Ingenitus (unbegotten), the term, the first element of the impiety of heretics, is not found in Scripture, 215. The term *Father* both brings forward the notion of the Son, and is worth the same as the term *Ingenitus*, yet the Savior did not say: Baptize in the name of the Ingenitus, but, *in the name of the Father*, 215. The notion of the Ingenitus comes to us not by investigating what God is, but how he is, 227, 228. In those discussions which are held about God, the term *ingenitus* does not signify what he is, but that he is not from another, 227, 228. As it is not substance: so neither in God can we call the *ingenitum*, which is the same as *being from nothing*, his essence, 227, 228. The notion of the term *ingenitus* is not having a principle of existence from elsewhere, 227, 228. *Ingenitus* is neither a definition nor a property of God. If someone were to concede that *ingenitum* is said of God alone, it does not follow that if anything else is also God, this very thing is *ingenitum*, 286. God is nowhere called *ingenitus* in the Scriptures, 281. The term *ingenitus* is a mode of existence, not a name of substance, 283. God did not ascribe the name of *ingenitus* to himself, nor did any of the saints say it, 284. If they call God *ingenitus* because he is not begotten, they do not tell what his substance is, but what C it is not, 284. *Ingenitum* and *genitum* are not divided substance: but the whole *genitum* from the whole *ingenito* is perfectly two, not two parts from one whole, 285. *Ingenitus* and *genitum* are not substances, but names, 285. Substance and *ingenitus* are not the same, for he is greater than all, 285. He who calls God *ingenitus* does not immediately show what God’s substance is, 312. Various acceptations of the term *ingenitus*, 312. See Eunomius, Son, and Father. Injuries, those mindful of, are like a struck camel, which having hidden its wrath, when it finds an opportunity, returns the evil, 71. Insects, such as bees and wasps, lack a lung, but are nourished entirely by air, 78. They perish when smeared with oil: they revive when bathed in vinegar, 78. They were called insects (*insecta*) because they exhibit certain cuts (*incisuras*) all around, 78. Insipient (unwise) and fool, one may distinguish them by thought, 182. An *insipiens* can be called he who lives according to the custom of the Gentiles: a *fool* is he who lives according to the Jewish custom, 183. Whom custom calls *insipientes*, 182. Their houses are sepulchres forever, 183. A fool while he speaks does not open his mouth to the word of God, but has an open sepulchre, namely his own throat, 184. Invisibles, things began to exist before visible things, 6. Invisible is said either of that which cannot be seen by the eyes of the flesh, or that which is hidden by the interposition of a body, 13. Wrath and indignation, in what they differ. Indignation is compared to the judgment of a physician, who judges a necessary incision; while wrath is compared to the incision itself, 127. Israeli, cursing, Moses says: *Thy heaven shall be brass*, 30. Ister, flowing through Europe, is poured into the Pontus, 28. D
THINGS FOUND BEFORE THE APPENDIX
A Jacob, 191. The exercise of piety can be compared to the ladder which he saw, 93. His brotherly love was tested when he was sought by the snares of his brother, 104. He who appeared to him is the same angel, and is called God, 254. James the Apostle, 164. Bodily fasting ought to be used for the exhilaration of the soul, 79. What does it profit to fast in the body, while the soul is filled with evils, 79? Jemeni, if you interpret it, signifies "son of the right hand," 98. The heavenly Jerusalem is not offered as the spoils of those who fight, but as the inheritance of the meek, 145. Job c. xxxiii, 6: "I have been formed from clay," etc., signifies that the essence of all is one, 241. Idem, v. 4: "The Spirit of the Lord who made me," spoken not of creation, but of the perfection of human virtue, 275. Job’s calamities did not affect the adversary through his joy, 126. God deprived him of all things, so that in all circumstances his grateful spirit toward God might be made known, 187. Joseph’s loins were weighed when he preferred the rectitude of modesty to the foulest lust, 104. Why did Moses, blessing the tribe of Joseph, say: *From the fruits of heaven*, etc., 30, 191? Jews who push us away as if we were alien to the Scriptures are put to shame by those very Scriptures, 191. When God said: *Let us make man*, they invented a story that God speaks to the angels, 87. They reject the one, yet introduce countless beings; and while rejecting the Son, they attribute the dignity of counsel to servants, and make our own fellow-servants the masters of our creation, 88. When God said: *Let us make man*, he instructs the Jew. When he adds, *and he made*, he excludes the error of the Gentiles, 88. The Jews foolishly affirm that God speaks to himself when he says: *Let there be light*, 87. Because Christ said that God was his Father, the Jews inferred that he was equal to God, 235. No one could say that God is magnified by Jews and Gentiles without faith in Christ, through whom access to the knowledge is made, 237. The Lord will judge the Jew in one way, and the Scythian in another, 102. See *Faith* and *Gentiles*. Judas, for what reason he is called the son of perdition, 98. To judge is taken in Scripture sometimes for to approve, sometimes indeed for to condemn, 101. B The judgments of God are an abyss, 137. Before a just judge, for the very reason that one has proposed to himself to perform his duty, a reward is established, 13. It will be enough for a man if he dares to say: "The prince of this world is coming, and he will have little and small things in me," 99. In many places of Scripture, the discourse is about judgment, as it is necessary for those who believe in God through Christ, 101. In what sense those things are to be understood: "The Lord will undergo judgment with all flesh," 101. The passage of Matt. xi, 42 is explained: "The queen of the south will rise in judgment," 101. As many as have received this earthly body are not to be judged by the just judge in an equal manner, because the things which happen outwardly to each one of us, being vastly different, make the judgment of each one various, 102. Various examples are subjoined to illustrate the matter, 102. The Lord will judge the Jew in one way, and the Scythian in another, 102. In the examination of the judge, free from all error, our actions as well as our thoughts are weighed, 104. He who brings glory and honor to the Lord here through good works, heaping up glory and honor for himself from the just remuneration of the judge, 114. Blessed is he who, on the day of God’s just judgment, has dared to undergo that light of examination, and has returned not ashamed, 147. Few are those who draw near to the true light, and, after the revelation of things hidden, depart with a face not confounded, 147. When you see yourself being impelled to sin, think upon the tribunal of Christ, 151. A description of him and of hell is given, 154. God’s strenuous athletes, positioned near the end of life, are examined by the prince of this world, so that if they are found to have retained either wounds from the contests, or any stains, or traces of sin, they may be detained; but if they are found uninjured, they are transferred by Christ into rest, 99. The Prophet calls the day of judgment an "evil day" (Ps. xlviii, 6), 179. No other accuser of yours will then be made to stand, than the deeds themselves, standing present with their own proper form, 179. In what sense it is said in Matt. xxiv, 36: No man knows that day, 289. Christ kept silent about the time of judgment, for the reason that it would not be expedient for men to hear it, 290. The soul of the just, separated from the affections of the body, has its life hidden with Christ in God, 100. The glory of the saints is in heaven, while the glory of those who are earthly and living according to the flesh is said to dwell in the dust, 100. The just man is assimilated to the stag, from the scent of whose horns venemous animals retreat, 122. The glory of the just is the spirit which is in him, 131. If at any time a certain light has fallen upon your heart, as it were, and has instilled a sudden knowledge of God, and has illuminated your soul, so that you love God but despise the world, from that obscure and brief similitude understand the whole state of the righteous, 131. As the Lord is a place capable of containing the just, in whom he who is, must necessarily exult, 132. The just man also becomes a place for the Lord, when he receives him into himself, 132. The entire life of the righteous is set in afflictions, 146. The cry of the just is spiritual, 154. If you see the righteous in sickness, C blows, or poverty, be mindful that many are the tribulations of the righteous, 156. He who says that tribulations are not fitting for the righteous says nothing else but that an adversary is not fitting for an athlete, 156. Those who live in sins have a hatred for the righteous, 157. The tongue of the righteous is compared to a reed, 161. The scribe is the Holy Spirit who inscribes thoughts upon the tablets of the heart, 161. God is the true help for the righteous, 171. He takes from tribulations an occasion for glorying, 172. The ends of perfect justice are difficult to grasp; Justice far exceeds human virtue, and if there is any virtue superior to the angels, it is also justice, 102. The justice of God is incomprehensible, 103. God confers strength upon one doing justice; having strengthened him, he grants peace, which is the firmness of the mind, and the most perfect of blessings, 123. If we wish, it is not difficult for us to embrace a love of justice and a hatred of iniquity, 166.
L Labor. That which is produced by labor is welcomed with joy and preserved; on the contrary, things which are acquired easily are possessed with contempt, 23. The bee, to whom there is neither art nor hand, lavishes the remnants of its food upon kings, 111. He who has labored in this world will live in the end; he who has not labored will not live in the future, 181. The Lord calls those who labor "burdened," because they carry sheaves full of fruits, 182. A pit, in a bad sense, and a stench, in a good sense, are accustomed to be understood in Scripture, 106. Often in Scripture, pits are called underground trenches for the custody of prisoners, 126. Joy, which is in God, ought to suffice us, 131. The praise of God does not befit distorted hearts; nor does the discourse which is held about the Savior befit the mouth of demons, that it should be commended, 132. A rule does not befit a crooked piece of wood, nor does the upright praise of God befit a heart that is not upright, 132. How can the praise of God (as the prophet says) always be in the mouth of men, 144? The thought of God, once imprinted, can be called the praise of God, 144. An upright man can do all things to the glory of God, so that every action may obtain the force of praise, 144. If no one is able to say "Lord Jesus" except in the Holy Spirit, who would offer praise without an upright spirit, 132? Middle arts do not truly deserve praise, 144. If anyone is praised on account of the elegance of his body or the brilliance of his parents, his soul is not praised in the Lord, 144 and 145. A lioness is barely the mother of a single lion, who comes forth having lacerated the womb with the edge of his claws, 85. The cauldron of hope of Moab, that is, of the laver, or of security, 192. The sea hare offers a swift death, 69. Those who are likened to hares, which they say both give birth, and nurse, and superfoetate, are compared to money-lenders, 110. The law of nature teaches what should or should not be done to one's neighbor; for you know what you wish or do not wish to be done to you, and it turns away from evil without being taught, 83. Naturally, every animal has known the method of obtaining salvation, 83. Paul warns of nothing new: but he binds the bonds of nature, 84. Despising the laws is an insult to the legislator, 116. Death fed from Adam until Moses, until the true shepherd came, 186. Israel, as a servant, is called by the precepts of the spirit: the Church of the Christians is adopted, sanctified through charity, 309. Libanus is a place of idolatry; therefore, those who exalt themselves against the knowledge of God are called the cedars of Libanus, 119. Book. In the book of the living, the name of the wicked is not written, but it remains in the earth, 184. Captives are in need of liberty; the weak are in need of health: in this matter differ those who are liberated from those who are saved, 99. He who is to be liberated awaits another price of redemption, 99. Free will, by which we perceive what is to be chosen in life, the Psalmist called a balance, 197. By it, as by a character, all virtue is marked, especially poverty, 147. Nothing forced is praiseworthy, 201. If we wish, it is not difficult for us to embrace love of justice and hatred of iniquity; D liberty is private, 180. The tongue serves in place of weapons for iniquity, 153. Our life is filled with the faults of the tongue, 153. The first precept: to keep the tongue from evil, 152. Sin that is admitted through the tongue is the most familiar of all, and has a multiple form, 152. In order for the mouth to speak wisdom, it is necessary that the heart first meditate on prudence, 178. For a locust encamping and devouring the earth, the remedy is the insatiable bird, the Seleucis, 78. Darnel and what Scripture calls tares do not come from the changing of wheat, 44.
1179 Lucas, the genealogy of Christ, led by order reversed from Joseph to Adam, 227. Luna: what a stilled moon indicates, 53. What are the signs of the waxing and waning moon, 53. As in the moon, so in the sun: its body is one thing, its illuminating power another, 52. The full moon is the mistress of the night, because it emerges then as the sun sets, and it shares the spaces of time equally with the sun, 52. The sun and moon are not large because they are greater than the lesser stars, but because they suffice to illuminate the air, 58. The waxing moon is overshadowed on one side, the waning on the other, 60. In this vicissitude shines the wisdom of the Creator, which teaches us the mutation of human affairs, 60. When the moon is waning, bodies become sparse and void; when it is waxing, they are replenished: which is proven by examples, 60. The reason for this phenomenon is given. The reciprocal [tides] are in agreement with the changes of the moon, 61. The western sea now retreats, now stagnates, as if this depended on the moon’s respirations and expirations, 61. Some fable that the moon can be moved from its own seat by incantations, and approach the earth, 61. Its magnitude is demonstrated by its parallel shadows, 61. Basil compares the moon and sun to twin eyes, 61. The nightingale, while it broods upon its eggs, sings all through the night, 77. Light is compared to gold and to Hesperus, the most beautiful of the stars, which delight the eyes from the mere goodness of their color, 19. Whence beauty, and can it belong to light, which is a simple nature? 19. Are darknesses more ancient than light? 17. If anything existed before this sensible world was constituted, it was in the light, 17. If the damned are sent into the outer darkness, the saints possess rest in the heavenly light, 17. The first voice of God created the nature of light, 18. The effects of light itself, 18. Light is compared to oil poured into the bottom of water, 19. Before the generation of light there was not night, but darkness, 20. If the generation of light preceded, how is the sun said to have been created for illumination? 51. Illumination is spoken of in place of splendor, 31. The things that can be divided by thought, the Creator can separate in reality, such as light from the solar body, 51. To lack true light, what kind of loss is it for the sinner, if not looking upon the sun is a detriment to the blind? 50. As sensible light does not rise for all, so neither does the Sun of Justice bestow His splendor upon all, 146. Light, says the Prophet, has risen for the just, not for the sinner: just as the sun has not risen for the bats, 147. See Ingenitum, and Sol. M. Mæotides: The Tanais flows into the Mæotidian marsh, 27. Magnificat: He magnifies the Lord who bears both temptations and contemplates the author from the magnitude of creatures, 145. Who can truly be called magnificent, 119. Magnum (Great): sometimes has an absolute meaning, sometimes a relative one, 58. In what sense the Father is said to be greater than the Son, 235 et seq. Magian: If your son grows ill, you seek a Magian who might place characters around his neck, 171. Does a dream trouble you? You run to a conjurer, 171. Majus (Greater): is said either by reason of cause, or power, or dignity, or time, or mass, 235, 289. In what sense Christ says: The Father is greater than I, 235, 289. Mali (Apples): how the acidic Punica and the bitter almonds may be cured, 46. Deus looks upon the wicked in one way, and the good in another, 139. The wicked shall rise unto confusion, which perhaps is more horrible than darkness and eternal fire, 147. Malum (Evil): has not been generated by God, for the reason that no contrary is begotten of its contrary, 16. It is not a substance, but an affection of the soul contrary to virtue, 16. Evil properly so-called began from voluntary lapses, 16. If it were not voluntary, so great a fear of the laws would not hang over the guilty, 17. Do not count disease, poverty, ignominy, and death in the number of evils, 17. Some of the aforementioned happen usefully to many, 17. These words of the Psalmist, Decline from evil, etc., are elementary admonitions, 153. Truly, abstinence from evil is not appropriate [only] for him who is newly instructed in the elements, 153. Evil is not only contrary to the good, but is even contrary to itself, 160. Manasses, offspring of Galaad, 192. Mandragora: Through mandragora, physicians induce sleep, 43. Mane (Morning) is the nearness of night to day. Vespera (Evening) is the common boundary of day and night, 20. The heresy of the Manichaeans is the putrefaction of the Churches, 15. Whence it took its beginning, 15. The Manichaeans attribute a soul to the earth, because God said: Let the earth produce a soul, 70. Manichaean, 271. Mansuetudo (Meekness) is the greatest of virtues: wherefore it is numbered among the beatitudes, 145. Who are the meek? 145. Celestial 1180 Jerusalem is not a spoil of those who resist, but an inheritance of the meek, 145. Moses was meek above all men, 145. What the hands of the incorporeal God are, the Prophet interprets when he says Ps. xxvii, 6, By the Word of the Lord, etc., 297. Christ is the creative hand of God; the Spirit is the restorer of the work unto incorruption, 297. Marcion, the corruptor of the Sacred Scriptures, 244. See 15, 184, 271. Nature enclosed the pearl in the vilest beast, the oyster, 68. Tide of the sea: See Luna. The violence of the sea is restrained by the sand, the weakest of all things, 35. From that voice, Let the waters be gathered, depends the circumscription of the sea within its own bounds, 35. By this voice the Red Sea does not invade Egypt, which is lower than itself, nor is it joined to the ocean that lies adjacent to it, 35. Sesostris the Egyptian, and then Darius the Mede, wished to join the Egyptian Sea and the Indian Sea, in which is the Red Sea, 35. The Red Sea and that which they report is connected beyond the Gades; some think it is connected to the great sea through narrow straits, 6. By this command of God, Let the waters be gathered, into the sea beyond the Gades, and into that which surrounds the British island and the western Spaniards, the waters retreated, 36. How the waters were ordered to run into one gathering, since many seas are observed, 34. There is one sea, namely that great gathering of waters which is equal to the earth, 34. The Lord called the gatherings of the waters, that is, the gulfs which are encompassed by the surrounding earth, seas, 34. The various names of these seas, 37. Whence bitterness, saltiness, and the faculty of drying are inherent in the sea, 30. The water of the sea is the fountain and origin of all earthly moisture, 38. By percolation, it becomes fit for drinking, 39. By a hotter quality received from metals in its passage, it often becomes boiling, 39. Some, receiving its vapors with sponges, relieve their scarcity in times of need, 39. In what sense it was beautiful for the sea to be before God, 39. Why the water of the northern sea is sweeter than the Pontus, 67. Whales inhabit the Atlantic sea, 68. It was far more miraculous for the nature of fire to be interrupted than for the Red Sea to be divided, 120. That which is found in some exemplars, gather the waters of the sea as in a bottle, is to be referred to the contraction of the Red Sea, 136. See Aqua. A wife ought to endure a harsh, drunken, and beating husband, 68. The viper, by hissing, invites the sea-eel to the nuptials, where it vomits up its poison, 68. If matter were unbegotten, equal honor would have to be attributed to it as to God: which is impious, 13. These words, Invisible and uncomposed, are not to be understood of matter separated from every form, and unbegotten, 13. With us, matter is assumed from without, then form is fitted by art; with God, matter and form are produced simultaneously, 13. They deny that God presides over the constitution of things who assert that the matter of the world was brought to the creator from without, 13. As soon as God thought of what kind the world ought to be, He produced matter convenient for that form, 14. Matutinum (Morning) is said to be the future age. Vespera is the present. Morning constitutes [the] sensible sun, 173. We are in the night during this time of ignorance: God leads in the morning light through His own advent, 174. Basil testifies that he knows physicians who did not dispense medicines before they had evacuated the morbid matter through vomiting, 196. The intercalary month is necessary for the accurate concurrence of the seasons, 58. Who can say for certain whether the soul is accustomed to create or beget the motions of the mind? 277. The mind considers all things through the word, 305. A reward is established before the just judge, if only for the reason that one proposed to himself that his duty must be done, 12. Moab is the basin of hope, that is, of the laver, or of security, 192. Montanus: See Eunomius, Holy Spirit. Who are the mountains called, when the Prophet says Psalm xlix, The mountains were troubled, 178. Disease is useful when it restrains sin. Health is harmful when it becomes an occasion for sin, 171. He who flourishes in body today, etc., this same man is tomorrow a marvel, or dissolved by disease, 41. The death of sinners is evil, because it welcomes them to punishment; they die to Christ and are dead to sins, 157. Those who misuse this body prepare an evil death for themselves; we shall be dissolved as parts of the world, 203. Man often dies, because in the three weeks of years he sustains three mutations of age, 203. The life of men is completed through many deaths, both when age is changed and when the soul falls into sin, 263. Our body is a tabernacle
that is for us: our departure from the tabernacle is death, 114. A The motion of simple bodies is straight: either upwards or downwards, 11. Bodies whose motions according to nature are different, have a different essence, 11. Moses is the author of the books of Genesis. His life and praise, 2. He passed over many things about the structure of the world in silence, as useless to us, 80. Those who have attempted to add some authority to the Scriptures by their allegories and inventions, and to set themselves up as wiser than the oracles of the Holy Spirit, have not understood this, 81. Those words of Ps. XXVIII, *He shall break them as a calf*, can be referred to the calf which he ground up and gave the people to drink, 120. Moses was the meekest of all men, 145. Few have been called friends of God, like him, and John, 160. He was heard by the Lord, who said nothing but: *Why criest thou to me?* 200. The angel who appeared to him is the same as God, 253, 254. God, drawing Moses by a stupendous miracle, placed fire in the bush, which had an idle power of burning, 52. The meaning of that passage, Exod. XIV, 32, *The people believed the Lord and Moses*, 309. The Psalmist did not exclude women from blessedness when he said: *Blessed is the man who hath not walked*, etc., 92. The world was not produced by chance, as some have opined, but derived its origin from God, 1. The architect of this is compared to a potter, 3. One should not think that it is devoid of a beginning and an end because the things that are in it move circularly, 4. The world, whose parts are subject to corruption, is subject to the same affections, 4. It is probable that something was created before it, 5. There was a certain state older than the world, consistent with the heavenly powers, transcending all time, eternal, 5. This world encompasses an invisible spiritual light and intelligible creatures, 5. Associated with the visible world is the succession of time, whose past part has vanished, the future is not yet present, the present flies away, 5. Various notions of a beginning are appropriate to the creation of the world, 6. The world perhaps was made in a moment, 6. In what sense it was made in the beginning, 7. Many have opined that God was not the voluntary cause of the world—as the body is an involuntary cause of a shadow—and therefore that [the world] was eternal, 7. Why it was said concerning it, *In the beginning He made*, and not, *He fashioned*, 7. The sharpest mind is unequal to explaining, according to the dignity of the matter, even the least of those things which are in the world, 11. If there was anything before this sensible world was established, such as angels, etc., it was in light, 17. Some wise men of the Greeks say that the heavens and worlds are infinite, 24. Certain philosophers falsely introduce infinite corruptions and regenerations of the world, 31. See *Matter*. The city of the stronghold is perhaps the Church, for the shelter of the faith, 192. *Murenula* (Lamprey). See *Viper*. B The mouse strikes terror into the elephant, 86. The earth brings forth mice of itself, 85. Around Thebes in Egypt, where it rains heavily in the heat, the region is filled with field-mice, 86. We are of all things most subject to change, both in body and in mind, 158 et seq. By these words of the title of Ps. XLIV, *For those who shall be changed*, the Psalmist signified us men, 158. Angels do not admit of change: there is no child, no old man among them; their substance is simple, 158. The tamarisk (myrica) is as it were of two kinds, and is numbered among water-plants, 49. Myrrh is a symbol of burial, 166. When this spice is crushed, whatever liquid is in it is separated into a drop: what remains thicker is called myrrh, 166. What these three things—myrrh, stacte (drop), and cassia—signify, 166. These words of Ps. XLIV, *Myrrh and stacte*, can be referred to the Passion, 166. Whose duty it is to contemplate divine mysteries, 170.
N Nabal the Carmelite is mentioned in an evil sense, 159. *Natatile* (swimming creatures) pertains to the nature of reptiles, inasmuch as it is that by which the body drags itself, 63. The nature of swimming creatures is more imperfect; their hearing is dull, their sight weak, their memory and imagination non-existent, 70. Scripture did not admit the name of "begotten" (nati) for the Son of God, as having much of human way of life, 244. "Son" and "born" (natus) are names of living creatures: "generature" (genitura) is not the same, 244. The voice of God is the producer of nature, 34. The voice of God emitted at the creation became a certain law of nature, 40. The various opinions of the Greeks concerning nature were sufficient for their mutual destruction, 3. He who has looked intently upon the divine nature borrows something from it as if from a dye, 129. True beauty, which only he who has a pure mind can contemplate, consists around the divine nature, 129. The Nile inundates Egypt like the sea, 28. Whence snow comes, 30. Similar to the eyes of owls are those who study vain wisdom, perspicacious toward vanity, dim toward the true light, 77. Nomba, the city of the priests, 142. They are called *Nomitae* on earth who assume a name for themselves from a heresiarch, 184. Those who savor of earthly things inscribe their own name on buildings, and even on monuments, 184. C Christ did not impose different names upon himself for the diversity of operations, which Basil explains, 218. He called himself the door, the way, the bread, the life, the shepherd, etc., 218. In like manner we call God [by different names] such as unbegotten, incorruptible, etc., for a different notion, and we confess that which truly exists in God, perfect, 241. Names for things were invented later, 241. He is a liar who pretends that a diversity of essence follows from a diversity of names, 241. The names of Father and Son designate not the essence, but properties, 241. Absolute names, even if they seem to signify some subject, designate properties, not the substance itself, 215. Absolute names, such as "man," exhibit the things subject to them: but relative ones, such as "Son," indicate only a relationship, 244. Eunomius denies that common substance is made through the community of names, who previously said that a diversity of names follows from a diversity of substance, 261. Names signify substances, just as in creatures of different substances the same name [is used], 285. Night did not exist before the generation of light, but darkness, a definition after the generation of the sun. The description of them before the generation of the sun, 20. Scripture is accustomed in measuring time to count not nights, but days, as being more excellent, 20. As a shadow turns toward the part opposite the light, so night, which is the shadow of the earth, withdraws into the parts opposite the rays, 52. Night is born when the air surrounding the earth is overshadowed, 52. We are in the night through this time of ignorance: but God brings in the morning light through His own advent, 174. By a second marriage, a father forgetting his former children adulterates nature itself, 84. Nut. See *Trees*.
O The obelus is a mark of rejection, 37. Some words marked with an obelus in certain manuscripts, which were after that, *And it was so*, 37. Offering. The Psalmist wishes us to be sons of God before we approach to bring to God the gifts which He Himself has prescribed, 114. About to seek great gifts, He chooses great and outstanding men to offer them, 114. What the "eighth" (octava) signifies in the Psalmist, 24. D The nature of the arrangement of the eyes is compared to air, 19. As an eye looking at external things does not look at itself: so the mind, gazing at the sins of others, scarcely recognizes its own, 87. The eyes of the Lord are the spiritual virtues that look upon us, 154. It is permitted to use hatred sometimes in a praiseworthy manner, 166. Adullam (Odollam) cave, 143. The olive tree changes its leaves little by little, 49. Light is compared to oil poured into the bottom of water, 19. The Holy Spirit is named the oil of gladness, because joy is one of his fruits, 165. We shall emulate the virtue and fruitfulness of the olive, if we distribute most plentiful alms, 46. The Lord calls those who labor burdened, because they carry sheaves full of fruits, 182. A plenty of good works is an abundance for the soul, just as a plenty of merchandise is an abundance for a city, 128. He who brings glory to the Lord here through good works, stores up glory for himself in judgment, 114. Through good works we bring glory to the Lord, 115. Just as through good works we bring glory to the Lord, so through evil works the opposite happens. Just as God is honored by good works: so is the enemy by evil ones, 116. There is much difference in sins and good deeds, 137. Return to the beatitudes, and you will find that Christ preceded doctrine with works, 147. Speech is compared to the woof of a garment, action to the warp: therefore a spiritual garment is woven, when action is added as a companion to the word of doctrine, 168. He who puts on the bowels of mercy, kindness, humility, patience, is clothed inwardly, 168. Every action leads us to its own proper end: good to beatitude, evil to damnation, 170. Just as great intervals render vision obscure: so he who does not join himself to God through works cannot see His works, 175. He who does all things so that he may be known to God alone, is like the king's daughter, having all glory inwardly, 169. By the poppy (opio) of the body physicians soothe pains, 43. Prayer. See *Prayers*. A natural order is different, and thus by reflection we understand the cause before the effect: an artificial one is different, of which alone the mind
A makes an arrangement, Eunomius acts, 231. Respecting the natural order, the Father is placed before the Son, not according to a diversity of nature or an excess of time, 232.
Origanum. See *Viper*. Origen, 31. Ossifrage: they say it takes up the eaglet cast out from the nest and rears it with its own, 76. Oyster: nature has enclosed a pearl in the oyster, a most worthless beast, 68. Idleness: the master of wickedness, 79. In idleness, which is the source of evil, we pass our life with the hope of the future cast away, 67. Good idleness (such as Pharaoh reproaches to Israel), evil idleness (such as that of the Athenians, Acts XVII), 175. From whom it is necessary to abstain, 176.
Sheep-bearing animals. See *Fish*. Sheep: provided with teeth in half of its jaw, just as the ox, 64. As winter approaches, it devours fodder greedily, 82. Among countless sheep, just as a lamb recognizes its mother, so the mother recognizes her own offspring among countless lambs, 84. When the Lord says, "I have other sheep, etc.," He speaks of those from the Gentiles who are foreordained for salvation, 116.
P Palm: cultivators of plants divide the palm into male and female, 47. The palm always retains its fronds, 49. Palm branch. See *Vine*. Paphlagonians, 210. Paradise: not all virgins, but those who have cultivated virginity not under constraint, or out of sadness, or necessity, will be brought into the temple of the king, 169. Sacred vessels which human use has not defiled are brought into the Holy of Holies, 189. How great a thing it is to be brought into the temple of the king, 169. What kind of labor of the present age might be a sufficient provision for the future age, 180. Parents' cruelty is refuted by the ossifrage, while, as they say, it takes up the eaglet cast out from the nest, 76. Birth pains. See *Pangs of death*. Passion: The Lord speaks openly of His passion, Ps. XLV, "I will be exalted among the Gentiles, etc.," 176. If you are not mindful of your first origin, recognize your dignity from the price paid for you, 185. Sea-scorpions, and dead ones, bring swift death from their sting, 69. Patience. See *Trial*. The Father's voice both suggests the notion of the Son and is the same as the voice of the Unbegotten, 215. The Unbegotten is not to be called Father any more than the title of Father is used, since the Savior did not say: Baptize in the name of the Unbegotten, but in the name of the Father, 402. The Father is placed before the Son with respect to the natural order, not regarding diversity of nature or excess of time, but the Eunomians spoke of operation, 235. If, therefore, the Father is greater than the Son, the operation will be greater than the operation, which is absurd, 235. Let them maintain, therefore, either that the Father is not greater than the Son, or that the Father does not signify operation, but substance, in which the Son is like the Father, 235. "Greater" is said either by reason of cause, or power, or dignity, or magnitude, 235. Eunomius established that there is no magnitude in God, and for that reason cannot say that the Father is greater by reason of magnitude, 236. Not by reason of dignity, since He has a seat at His right hand, by which equality of dignity is signified, we are one, and he accepted "one" for the equality of power, 256. Therefore the Father is greater as Father, since Eunomius admits that substance is not called greater than substance itself, 236. Eunomius declares the Father incomparable, so as to thrust the Only-Begotten down to the equality of a creature, 237. He feigns to extol the Father in order to diminish the majesty of the Son, 241. God never began to be Father, since it is fitting for God's beatitude that He be Father, 247. The names of Father and Son do not properly give rise to the thought of corporeal affections, as Eunomius pretends, but indicate a mutual habit, and Christ transfers from men to God those things which, as it were, befit the apathy of the Son of God, 259. But if God is truly called our father, how much more is He the father of Him who is Son by nature, 259. Yet He is not the Father of us and the Only-Begotten in the same way, 259. Father is not an affective name, but one of conjunction: either that which comes to pass through grace, or that which is by nature, as in the Only-Begotten, 260. The word Father, even if it were tropical, should not be deleted from Scripture any more than the word "to be angry," which is nevertheless said of God, 260. Eunomius says that the Father has by the law of nature a substance alien to the Son, 267. He says the Father's substance is free, the Son's servile, 267 and 268. Fatherhood is a property, 265. He is called Father, John XVII, 3; B the only true God, so that He might be distinguished from those who are falsely so called, He signified, 310. If the Son is God, light, holy, etc., these the Father is also, and more, not by an exceeding of substance, but by an excellence of quality, 282. God is Father from eternity, 283. Since the Son is generation by nature, it is necessary that the begetter also exist, 284. God excels not through those things which He is not, but through those things which He is: He is greater not because He is unbegotten, but because He is the cause of all things, 285. In what sense Christ says, "The Father is greater than I," 289. Although the Father is said to be greater, yet He is consubstantial with the Son, 289. Whatever the Father speaks, He speaks through the Son in the Holy Spirit, 219. See *Son*. Fathers' faith, 212. Paul teaches nothing new: but he binds the bonds of nature, 84. The enemy did not delight in his hardships: nay, he was crushed by them, 126. Nothing of good things was lacking to him, although he always lived in bodily troubles, 150. As he saw Him who is beautiful in form, he counted all things as dung, 162. See 185; 240 and 243. Many are poor, if you look at their resources: yet at the resolve of the most avaricious, 147. He accepts the guarantee of a rich man, who nevertheless does not admit God as a sponsor for the poor, 113. The Lord pays interest for the poor, 113. By this one thing we show ourselves to be poor to the rich, namely, by freedom from cares, 110. Nor let the rich man despise the poor; nor let the poor fear the power of the wealthy, 178. Poverty, when an abundance of necessary things is truly available, is to be preferred to every pleasure, 65. The poverty of a father is given to no one as a crime; beware lest you deprive your children of their birthright through usury, 112. What is praiseworthy poverty, 147. Every virtue, poverty most of all, is distinguished by free will as by a character, 147. Poverty has restrained many who were inclining toward vices: money has served some for lust, C it turns out well, 187. See *Usury*. Peacock. See *Winged creatures*. Peace. If the peace of God guards our hearts, we can avoid the tumult of passions, 129. The character of peaceful men, composed and sedate manners, 124. God confers strength to one doing justice, and once strengthened, grants peace, which is the firmness of the mind and the most perfect of blessings, 123. How we seek and pursue peace according to the Prophet, 153. He who seeks peace, seeks Christ, because He Himself is our peace, 153. To the sinner, what a loss it is to lack the true light; just as not to see the sun is a detriment to a blind man, 50. He who prefers his belly, glory, or silver to God, he neither worships God, nor is he in His holy hall, 117. He who sins gives a place to the devil, 132. The praise of God does not befit distorted hearts, and talk about the Savior does not befit the mouth of demons, 132. A rule does not befit a distorted piece of wood; nor does the upright praise of God befit a heart that is not upright, 132. Those who live in offenses have hatred for the just, 157. Glory of earthly things is said to dwell in the dust, 100. The sinner's soul is wallowed in the lusts of the flesh, which the enemy tries to crush once it is trampled, 100. Christ's words, "Father, if it be possible, etc.," are to be understood concerning those who were about to sin against Him, so that they might not sin, 290. God places stumbling blocks for those walking in the path of malice, as was done in the case of Paul, 185. The enemy takes a man made into a brute through sin, like a sheep, places him in hell, and hands him over to be consumed by death, 186. See *Sepulchre*. Sin is the firstborn offspring of the devil, 50. What that passage in Rom. VII, 9 means: "But when the commandment came, sin revived," 95. By the chair of pestilence, delay in sins is to be understood, which generates an altogether insanable habit, 96. If you have received counsels of impiety in your soul through the deceit of the enemy, do not stay in sin: if you have stood, at least do not remain, 96. The concurrence of things that surround us either aggravates sins or makes them lighter: hence the judgment is various, 102. This is proved by examples, 102. For what reason in the perpetration of evil, birth pains come first, then conception, and lastly parturition: according to that word of Ps. VII, "Behold he has been in travail, etc.," 105. Conversely, why pregnant women first conceive, then carry, and lastly give birth, 105. What is the method of healing sins, 133. There is much difference in sins and good deeds, 137. Just as smoke puts bees to flight, and stench drives away doves: so foul-smelling sin drives away the angel, the guardian of our life, 148. An angel sits by everyone who believes in the Lord, unless we drive him away by wicked works, 148. The Lord approaches all through His goodness: we remove ourselves through sin, 155. Sin makes everyone most humble. Hence, bringing violence upon Tamar, Amnon is said to have humbled her, 155. Indeed, he who walks in sin is humble: yet his humility is not praiseworthy, 155. One
must avoid sin. God is the only refuge, 171. Human nature, inclined toward sin, must be utterly dissolved so that it may be repaired by God the Artisan, 171. The fall is necessary on account of sin, but the resurrection is great for the sake of immortality, 201. If someone has greatly bewailed his sin, for him this lamentation is turned into joy, 130. He who has the constant remembrance of God gives no occasion for sin and no place in his heart to the enemy, 32. When you see yourself being driven to sin, think of the judgment seat of Christ, 151.
The head of cattle is bent toward the earth; it looks toward its belly, 81. If you serve the belly and those things which are beneath the belly, you are compared to the unreasoning beasts, 81. Providence granted the sense of the future to cattle, teaching us that we should direct our efforts toward the future life, 83. God compensated for the lack of reason in brute animals with a greater faculty of perception, 84. Hence the highest love in brute animals between offspring and parents, 84. Hence, among innumerable sheep, the lamb recognizes its mother, and the mother recognizes her own offspring among innumerable lambs, 84.
No flying creature lacks feet, because the earth provides food for all, 72. For swallows, which can neither walk nor hunt, flight near the ground performs the office of feet, 72. God endowed water-loving animals with webbed feet, so that they use them as if they were oars, 78. God granted the swan a neck longer than its legs, so that it might draw in food lurking in the depths, 78.
What perception is, and in what contexts the usage of this term is employed, even in divine Scriptures, 217. Primary apprehension says that a body is simple; but reason dissolves it into color, shape, hardness, etc., 217. Partridges. See Flying Creatures.
Investigation means more than searching, just as to inquire more signifies more than to seek, 146. Peter and the sons of thunder saw the beginnings of the glorious advent of Christ on the mount, 164. Peter received upon himself the building up of the Church, because he excelled in faith, 240. Whom we should understand by Blessed Peter, 240.
God cast the horse of Pharaoh into the sea, 141. See Egypt.
Pharisee. From his prayer and arrogance, these words of Psalm 7:9, "Judge me," etc., are far removed, 102.
Basil compares the discourses of the philosophers about the heavens and their own words to the beauty of chaste women and harlots, 30. Those who study vain wisdom are like the eyes of the owl: sharp-sighted toward vanity, dull toward the true Light, 77. Seals and dolphins are said to take their young, when terrified, back into their bellies, 64. See Aquatic Animals and Fish.
Photinus used to say that Christ was a mere man, 292.
Feathers nourish the golden down, which no one among the inventors has yet imitated, 68.
Some have observed that pines, when cut down or burned, turn into oak forests, 46. The pine gradually alternates its branches, 49. The fox cures itself with the resin of the pine, 82.
To recount the difference among fish is the same as to count the waves of the sea, 63. Almost all lay eggs: but there are some that bring forth live animals, like seals, dolphins, and torpedoes, 63. Fish cannot be tamed, nor do they bear the touch of human hands, 63. Some are covered in shells, others are crustaceans, others are called soft-bodied, others cartilaginous, which produce live animals, 64. Those who fish in the Indian Ocean know other kinds of fish, others in the Egyptian Gulf, some are island-dwelling, others Mauritanian, 64. Most fish do not incubate their eggs: but the water, receiving the egg that has slipped away, produces the animal, 64. No fish is equipped with teeth on both sides like an ox or a sheep, but they are strengthened with a very sharp edge of teeth, lest the food be dissolved and dissipated by the water, 63. Some feed on mud, others on algae, others on grass, 65. Fish devours fish, and this one becomes the prey of another, which itself is finally caught by a hook. The greedy and tyrants are compared to these, 65. Each kind of fish, having divided the region suitable for itself, does not cross into the dwellings of others, 66. We must imitate them: not to add house to house, field to field, 66. Certain fish, when the time for spawning is at hand, set off together for the northern sea, 66. At the time of ascent, they flow together through the Propontis into the Euxine Sea, obeying a divine law, 66. The gift of this journey is returned at the same time. Basil testifies that he has seen these things, 67. Marine fish delight in fresh water, whence they often swim out to rivers, 67. Certain fish are created to strike terror, such as swordfish, sawfish, sharks, whales, and hammerhead sharks, 69. Aquatic animals are mute and untrainable, for a fish does not even recognize its own feeder, 71. As fish cut through the water with fins and tail, so flying creatures cut through the air, and because of this affinity, they were born of the waters, 72.
Lamentation is turned into joy for him who has greatly bewailed his sin, 150.
The providence of the Creator produced plants, 48. What happens to plants also happens to the youth of men and their old age, 46. As the cultivation of the land cures the qualities of plants, so diligence cures the infirmities of the soul, 47. Plants and trees, even if they are said to live, are nevertheless not animate beings, 63. Whatever kind of plant you encounter, clearly remember the Creator, 41.
Where rain comes from, and how drops are generated, 130.
Penance. Sackcloth is an aid to it, as it is a sign of humility, 131. God loves mercy in penitents and in those who divulge what was done in secret without shame; He loves judgment in the obstinate, 143. He conquers who is not broken by what happens: he is more than a victor who voluntarily calls pains upon himself, 201. The Prophet healed himself when he devised such a torture for himself as was befitting for sin, 201.
The octopus takes on the color of the rock to which it has adhered, so that it may devour fish swimming imprudently, 65.
Pontus, 28.
White and black poplars, elms, and other trees, which are said to be devoid of seed, nevertheless bear seed, or have a seminal power, 45.
Offspring of Adam. See Adam.
Some wrongly assert that good and evil powers are signified by the waters, 31. Origen is silently attacked here. They call those which are above the heavens good; those which are below, evil: they wish for these very ones to be signified by the name of the sea, 31. Powers are holy by participation, 274. They are compared to iron, which, having been made igneous, does not cease to be iron, 274.
He who spurns even one commandment is imperfect, just as he to whom some part of his body is missing, 149.
Scripture named the lips of Christ the herald of the Gospel, 162, 163. Sharp, powerful arrows are the words which reach the hearts of the listeners, 164. Those who have been sent to disseminate the Gospel can be called sharp arrows, 165. See Praise of God.
Presence of God. See Eye of God.
The prayers of each person are manifest to God, whether one pronounces the words from affection or perfunctorily, or whether his heart is far from God, 122. Many are in the habit of prayer—they are not in the court of God, because of the wandering of their mind, 116. Whoever prefers the belly, glory, or silver to God, he neither worships God, nor is he in His holy court, 117. Sing with the spirit, sing also with the mind, 123. Seeds of glorification, that your praises may reach the kingdom of heaven, 123. This is the one duty of the angels and the whole celestial host: to refer glory to the Creator, 122. What human being could wage war against the devil, unless he fled to the protection of God, 133? It is necessary for him who prays to God to speak with a loud voice, so that healing may be swift. Therefore the Psalmist says, "I cried out," 126. Just as he who desires celestial things cries out: so he who seeks earthly things uses a low voice, which does not reach the ears of the Lord, 130. Useful things are asked for ignorantly, 170. Health of the body, wealth, human glory—none of these should be sought from God, 122. If anyone, led by the Spirit, calls out while humbling himself, seeking great things, not earthly, he will be heard by the Lord, 148. In afflictions we run to anything sooner than to God, 171. Since we have prayed for one day, we are secure. Not so David, when he says, "I will call upon Him all my days," 200.
Primary apprehension. See Perception.
First-begotten. See Christ.
Prince of the world and age, 99. See Devil.
The king of bees is given to princes as an example, for he possesses leadership by nature and does not use his sting, 74.
Various notions of a "beginning," 6. In what sense it is to be understood that the world was made "in the beginning," 7. Some interpret that "In the beginning He made" thus: In the head, that is, suddenly, 7. It is possible that what has an end did not have a beginning, such as the foreknowledge of God, 282.
He deprives himself of testing who shrinks from tribulation, through tribulations, 146. Troubles inflicted upon the saints for the sake of testing bring joy to invisible enemies only when the afflicted are broken, 125. God delivers the saints, not leaving them without testing, but bestowing patience, 146.
He who progresses in the truth is never not changing, 159. This word from the title of Psalm 44, "They shall be changed," can be taken for those who progress more and more, 159.
Propontis. During the time of ascent, fish flow together through the Propontis into the Euxine Sea, 66.
It is the nature of properties that, in the identity of a substance, they show something else, 265. If the modes by which the properties of God are indicated were to harm the reason of simplicity, nothing could be said about God, 266.
Proverbs are images of other things, not the very things which are said, 233. Those words from Proverbs 8:22, "The Lord created me," are explained by Basil, 256. These very words are to be understood concerning the humanity of Christ, 293. One may learn that Solomon said those things about wisdom, 293. It is not a prophet who said those things, but
A the writer of the Proverbs, 293. If the Son had said them, the Lord would not have said "the Father," but [the Son], 293.
One should not distrust providence, even if we see the wickedness of adversaries proceeding successfully, 104. A provident cause presides over the universe, 3. God, who provided fodder for the cattle, has not neglected us, 40. Nothing is without a cause, nothing is done rashly: all things come from ineffable wisdom, 47. The Creator’s providence brought forth the plants, 48. If God does not exclude the hedgehog from His providence, does He not look after your affairs? 68. Why did Providence fit sharp teeth to carnivorous animals, while granting the power of rumination to those that have teeth on only one side? 83. To walk in the counsel of the ungodly is to doubt God and His providence, 94. Nothing is done in vain or by chance. "Bad luck" or "an unfortunate time" are the cries of the unlearned, 134. A farmer does not acquire as much fruit through the diligence of cultivation as he does through God, who increases the crops, 140. How could we survive in the womb, swimming like fish in fluids, and then, after the warmth of the womb, be cooled by the air, unless we were preserved by God? 202. Many from the nations, seeing the unjust man growing rich and the just man in need, falsely suspect that the world is governed without providence, 186.
Whom does custom call prudent? 182.
Psalms. The book of Psalms embraces whatever is useful in the other books of Scripture, 90. It nurtures what is sick and preserves what is sound, 90. With a harmonious sweetness, it restrains perverse affections through the melody of its harmony, 90. It emulates physicians who, when they are about to give a potion, smear the rim of the cup with honey, 90. What is the usefulness of the Psalms? 90. Apostolic and prophetic precepts fall from memory: the young sing psalms at home and abroad, 90. A psalm is a beginning for those who are starting, an increase for those who are progressing, and a firmament for those who are perfect, 91. A psalm is the work of angels; it draws tears from a heart of stone, 91. The wisdom of God devised both the art of singing and the learning of useful things, 91. Why did the Prophet adapt the book of Psalms to the psalter? 91. A psalm is musical speech, struck in harmony with an instrument, 124. The structure of the body is, by metaphor, a psalter, and the actions of the body are a psalm, 124. Those who observe justice toward God are the ones who sing to the Lord, 127. Fornicators, thieves, etc., are thought to sing, but they do not truly sing, because the Prophet invites the holy to sing, 127. An evil tree cannot bear good fruit, nor can an evil heart proffer words of life, 127. Psalms inscribed "to the end" or "for the victor" are referred to the blessed state of the future life, 177.
The first psalm, *Blessed is the man*, has a preface related to the whole series of psalms: just as a foundation is to a house, a keel to a ship, and the heart of an animal to its body, 91. The reason is given, since we endure the troubles of life with equanimity on account of the goods [of the future], 91. When the Prophet in Psalm 6, 7, *Arise, O Lord, in Thy wrath*, longs for the mystery of the resurrection or the exaltation on the cross to be fulfilled, 100. What is the meaning of those words, *Exalt Thyself in the borders of Thine enemies*? 100. Those words v. 8, *Arise, O Lord God*, etc., either indicate the mystery of the resurrection or through them the Prophet exhorts God to correct His son, 100. David asks for Absalom’s malice to be punished so that many might be converted by the chastisement of one, when he adds: *And the congregation of the peoples*, etc., 101. These words v. 9, *Judge me, O Lord, according to my justice*, etc., are far from the arrogance and prayer of the Pharisee, 102. The Prophet asks to be judged by God according to his justice, that is, that He might measure it against human frailty, 103. When he asks to be judged according to his innocence, innocence is to be taken as simplicity and lack of guile, 103. The humility of the speaker is indicated by this more than pride, 103. Since we often offend carelessly through ignorance, he asks to obtain pardon on account of his innocence, for those who are persecuting him, 103. When he adds, *Direct the just*, he prays not to deflect from the canon of truth, 103.
Psalms 28, of the inscription *At the leaving of the tabernacle*, what is the historical sense, and what is the allegorical? 113. In many manuscripts, that phrase is added, *Bring to the Lord, O ye sons of God*, 114. Psalms 29, of the inscription *A psalm of a song*, etc., what is the literal sense, and what is the spiritual? 124. In this psalm, many things are found spoken from the person of the Lord, 124. Psalms 32, 10, that phrase, *He scattereth the counsels of the nations*, etc., can be referred to the time of Christ’s passion and resurrection, 138. It can also be referred to the King of Syria, the son of Ader, when he besieged Samaria. It can also be referred to Ahithophel, 138. It can also be referred to the vain philosophy of the nations, which has now been dissipated by the power of the Gospel, 138. These words v. 11, *Unto generation and generation*, indicate the two chosen peoples and the two testaments handed down to them, 139. The inscription of Psalm 33 names Abimelech, but the history names Achish, king of Gath, 142. Taking refuge in the cave of Adullam, David rendered this psalm in thanksgiving to God, 143. v. 6, *This poor man cried*, etc., can be referred to Christ, 147. v. 11, *The rich have wanted*, etc., can be understood concerning the Israelite people and the nations, 149. v. 19, *The Lord is near*, etc., foretells the Lord’s advent in the flesh, 155. It is said four times in this psalm by what reason the Lord frees those whom He wills to free, 156.
Psalms 35 and 61 have the inscription *For Idithun*, 193. These two psalms treat of patience, 193. Regarding the title of Psalm 44, *For those who shall be changed*, an interpreter aptly expressed it thus: *For the lilies*, 159. This word, "shall be changed," since it is in the future tense, indicates the doctrine of the resurrection, 159. The same word can be taken for those who progress more and more, 159. He who makes progress in virtue is never not being changed, 159. This inscription, *For those who shall be changed*, signifies us men, 158. Why this psalm is called a canticle, 160. These words, *My heart hath uttered a good word*, etc., are referred to the person of the Prophet, 160. Some have thought it said from the person of the Father concerning the Word; it leads us to understand the person of the Prophet, 161. v. 3, *Beautiful in form*, the person is believed to be changed and referred to the Lord, 162. When the Prophet says this, he intends his mind toward the divinity, not toward the beauty of the flesh, 162. Aquila says, *You are adorned with beauty*; Symmachus, *You are beautiful in beauty*, 162. The sequence, *God hath blessed thee*, etc., it is clear is said of the Savior as man, 162. v. 4, *Gird thy sword*, etc., is referred tropically to the living word of God, 163. The sense of v. 5, *Proceed prosperously*, etc., is more aptly restored through hyperbaton, 165. v. 7, *Thy throne, O God*, renders the proper appellation to the Only-Begotten, clearly calling Him God, 165. v. 8, *Thou hast loved justice*, etc., looks to the humanity of God, 166. v. 9, *Myrrh and stacte and cassia*, looks to the passion of Christ, 166. v. 10, *The Queen stood*, etc., is said of the Church, which adorns herself with spiritual and various dogmas, 167. v. 11, *Hearken, O daughter*, etc., exhorts the Church to hear and keep the commandments, 167. Through v. 17, *Instead of thy fathers*, etc., the Prophet may understand certain fathers, sons, and princes, 169.
Psalm 45 is inscribed *To the end*, because its teachings are referred to the blessed end, 170. Why it is said *for the sons of Core*, and *for secret things*, 170. These words v. 6, *He shall help her*, etc., can be understood concerning the resurrection of Christ, 174. v. 7, *The nations were troubled*, shows such help to be given to the city of God by the Savior as a leader would provide to a besieged city, 174. These words v. 11, *I will be exalted among the nations*, etc., the Lord says openly concerning His passion, 176. Since the title of Psalm 59 is *For those who shall be changed*, it was not written for the Jews of that age, but for us, 190. Something similar to the history of this psalm is found in 2 Samuel chapters 8 and 10, 189. Why David starts with laments when he ought to be cheerful, 189. Why he says, *O God, Thou hast cast us off and destroyed us*, while he conquered the kings of Saba and Syria, and in a third victory the sons of Ammon, 189.
Psalm 61, v. 12, these words, *God hath spoken once, these two things have I heard*, are not a paradox, 198. Psalm 58, v. 3, these words, *Thou art my son*, what they signify, 252.
The psalter alone among musical instruments has the cause of its produced sound from a higher place, 91. What this signifies, and why the Prophet adapted the book of Psalms to the psalter, but the actions of the body are a psalm, 124. He who fulfills the ten commandments of the law sings on the ten-stringed psaltery, 123. The structure of the psaltery receives its resonating power from the upper part, 133. For this reason, perhaps, the mind that seeks heavenly things is called a psalter, 133. A psaltery is a musical instrument, rendering sounds harmoniously for the modulation of the voice, they are concordant, 179. That is a spiritual psaltery, which He who made and taught it, 179.
While we are children, we pursue present pleasures, having no care for future time, 95. While we remain in our first age, we are neither wicked nor endowed with virtue, as we are incapable of either habit, 95. Whence comes beauty, and can it belong to light, which is simple by nature? 19. What is beautiful in the sight of God? 39. A limb lying separately is not beautiful: but when it is restored to its proper place, beauty then emerges from proportion, 32. True beauty, which he who has a pure mind alone can contemplate, consists around the divine nature, 129. The traces of the soul’s beauty shine forth in the conduct of a holy man, 129. Calling the Lord beautiful in form, the Prophet intends his mind B
n incorpoream eius et ineffabilem pulchritudinem, 129.
S
Sackcloth is an aid to penitence, as it is a sign of humility, 131. Sadducee foolishly rejects the resurrection, 305. Ages of ages, what they signify in Scripture, 21. An age in things superior to the world is what time is in things sensible, 248. Some deem the ages worthy of the name of eternity, which they deny to their Creator, 253. Arrows, sharp and powerful, are the words proposed that reach the hearts of the hearers, 164. By these, those who have embraced the faith and have burned with charity toward God are wounded, 164. Desolatory coals are the punishment prepared for those whom the spiritual arrows do not touch, 164. Sharp arrows can be called those who have been sent to disseminate the Gospel, 165. Just as fire is created because of material suitable for burning, so the arrows of God have been fashioned because of souls who have received fire from the snares of the devil, 105. Dancing is called a harmonious action of holy prophecy, 130. Salvation is not in the power of man, but in the grace of God, 144. One who places his single hope of salvation in the mercy of God—there is a difference between being saved and being liberated, 99. He who is weak by himself, and yet retains faith in himself, is prepared for salvation through his own faith, 99. That the refuge to God is open is confessed by all, but the error is concerning the choice of the Savior, 170. Salvation (Salutare), what it is, 194. It is the custom of Scripture to call Christ the salvation of God, 194. Saints. The words of Ps. XXVII, 3, "The Lord is upon many waters," can be understood concerning the saints; because the waters are the saints themselves, 118. The saints are compared to a stag because of the resistance it has against wicked things, 121. The saints possess rest in the heavenly light, 17. The benefits conferred by the saints are God's, who is working in them, 304. Therefore, we do not glorify them together with God, 304. The saints are temples of God and of the Son and of the Holy Spirit, in whom the one Godhead dwells through the one sanctification of baptism, 317. Health of body is defined by some as the good habit of natural actions. The same is said of the health of the soul; it is harmful when it is an occasion for sin: it is a useful sickness when it restrains sin, 171. Wise men. Who are the wise men of whom it is said in Ps. XLVIII, 14, "When he sees the wise dying"? 182. Wisdom (the Book of). The meaning is not a little hidden, 256. That in it, out of the person of Wisdom, it is said, "The Lord created me," the Eunomians said the Lord was a creature, 256. Basil promises to examine this passage of Scripture another time, 256. The same Basil testifies that the interpreters, instead of "created," have more fittingly rendered it, "possessed," 256. Church of Sardis, given to Theosebius after the refutation of the greatest blasphemies, 210. Beetles. See Volatile. Sarus, alone among fish, is said to ruminate, 64. Scorpion. The Creator hollowed out the sting of the scorpion like a pipe, so that through it man’s sin might be punished, 86. Sacred Scripture is written by the Holy Spirit so that it might be as a workshop for healing souls, 90. In the divinely inspired words, not even a single syllable is idle, 61. Everywhere, the dogma of theology is sprinkled into sacred history in a mystical way, 51. Scripture teaches us that our mind should not contrive anything beyond what is allowed, 26. It is fitting for the reader of the books of Genesis to be pure from carnal affections, 2. In it, Scripture is silent about the creation of water, air, and fire, because these three elements are found on earth, 8. Understand what has been passed over in silence through those things which have been indicated, 8. Those who, with their own tropologies and commentaries, attempted to ascribe some authority to the Scriptures and to constitute themselves wiser than the oracles of the Holy Spirit, have not understood this, 81. Basil does not twist the common notions of Scripture toward allegories, 80. The first interpreters of the Hebrew language did not dare to interpret many names, much less to invent any names, 243. It is dangerous to subtract or add to those things which have been handed down by the Spirit, 243. To dare what neither common custom nor the use of the Scriptures has admitted is of the highest madness, 243. It is the mark of a pious mind to fear to speak of those things which are passed over in silence in Scripture, 287. It is the custom of Scripture to name worse sons rather from sin, and better ones from some virtue, rather than from their fathers, 98. A heart that is to receive the divine oracles ought to be rendered pure from contrary agitations, 139. The words of God are not written for everyone, but for those who have ears according to the inner man, 159. Just as in Scripture the eyes, ears, mouth, teeth, belly, and feet are often said of the inner man, so the bones are understood in the same way, 156. Those who are alien to the word of truth are, in lik-- A ening the preaching of the Gospel to foolishness, despising the simplicity of the diction of the Scriptures, 162. The preaching of the Gospel has great persuasive power in lowly phrases, 162. Scripture is accustomed to figure what is desired in the imperative mood; as, Thy will be done, etc., 164. Divine oracles are read in individual assemblies as the food of souls, 190. What has been said by way of dispensation is not to be accepted and received as if it were said simply, 306. While heretics accept Scriptures—which are expounded in various ways—in only one sense, they fall into error, 313. Those who are sound in faith derive benefit from them, while they harm others, 313. Those are refuted who say that Scripture speaks of the Son and the Father often, but of the Spirit only at baptism, 317. Scrutiny is an inquiry joined to all manner of torture, so that the truth may be revealed, 103.
Seleucian. In the council of Seleucia, those who were invited to repel the crimes objected to them, but did not appear, were condemned for their silence, 209.
Seleucis is an insatiable bird, a remedy for a locust encamping and grazing upon the earth, 78.
Seed falling into the earth sends forth as many stalks as it puts out roots, 42. Although many genera of plants do not seem to produce seed, yet in every stem there is either seed or a seminal virtue, 41 and 45. By what means any kind of shrub, as it comes into being, arrives at its own measure, 42. A grain placed under a leaf, which they call *Mischon*, possesses the power of a seed, 42. Shoots sprouting from roots perhaps also have the capacity of seed, 42.
Sennacherib’s cavalry all fell asleep, 141.
Sense. Through the senses, alien thoughts are not to be introduced into the soul, 146.
A sinner does not inhabit a tomb as a house, 183. He who, believing in Christ, performs actions not in harmony with faith, cuts a tomb for himself in the rock, 184. See *Sinner*.
Serbonian lake in Arabia is a salt marsh, 36.
Discourse. These words from Ps. XLIV, 4, "Gird yourself with your sword," etc., are tropically referred to the living word of God, 163. Just as physicians excite an appetite for food through the preparation of dishes, so in the word of truth does experience provoke appetite, 149.
A serpent fed on fennel heals its eyes, 82. Serpents are called prudent because they prepare hiding places for themselves and avoid blows to the head, 183.
Sesostris the Egyptian, 35.
Sichem, a private estate given to Joseph and Jacob, is a figure of the testament, 191.
Silence. See *Contemplation of Truth*.
Eunomius separates as diverse things those which are simple and indivisible and the same among themselves, 323. Nothing that is subject to the senses is simple, 38.
Some deny that the sun is by its own nature hot and fiery, the cause of which they say is that it is white in color, and not reddish, 29. They wish its heat to arise from its swift rotation, 29. Its heat dissolves waters into vapors; hence the necessary abundance of waters, 29. God ordered it to migrate from one place to another, lest, by remaining in the same locations, its heat devastate everything, 29. God called the dry land "earth," both to designate its property and so that we would not attribute its cause to the heat of the sun, 37. Since the embellishment of the earth is older than the sun, the sun ought not to be worshipped as its cause, 40. The sun was created only on the fourth day, lest it be thought the author of light and the creator of things born from the earth, 51. If the generation of light preceded it, how is the sun said to have been brought forth for illumination? 51. Illumination is spoken of in place of splendor, 51. The solar body is a vehicle for the primeval light, 51. It is compared to a lamp that carries light, 51. As in the moon, so in the sun, its body is one thing, and its illuminating power is another, 51. What the circles around the sun, which are opposite, indicate, 53. Signs in the sun, etc., indicate the dissolution of the universe, 54. The sun holds the power of the day, because by carrying light it brings the day, 58. The Psalmist, saying in Ps. CXXXV: "He set the sun over the power of the day: the moon," etc., declares that the rising of the luminaries preceded the day and night, 58. A day can be defined as the air illuminated by the sun, or the measure of time that the sun is in our hemisphere, 58. Not for this reason are the sun and moon great, because they are larger than the minor stars, but because they suffice for illuminating the air, 58. The sun, both rising and setting and when stationed at midday, appears equal. Indians and Britons behold it as equal: hence its magnitude is inferred to be immense, 59. The numberless multitude of stars does not suffice for illuminating the night, while the sun alone suffices, 60. How the sun is the cause of the morning wind and dew, 60. The heat of the sun, neither exceeding nor failing, commends the wisdom of the Creator, 60. Basil compares the sun and moon to twin eyes, 62. See *Light*.
Physicians induce sleep by means of mandrake, 43. Species seen in dreams are not rarely images of daily thoughts, 144.
Species differs from beauty, 163.
The orchestra, abounding in impure spectacles, is a public lewd workshop, 33. Many falsely proclaim certain cities to be blessed, which feed the eyes from morning until evening with the spectacles of prestidigitators, and live in leisure, 33.
Description of the specular stone, 26.
Hope is therefore good, so that we do not despair after having fallen into sin; fear is good, so that we do not admit anything wicked, 189. Just as it is not fitting to worship anything except God, so hope ought not to be reposed in any other, 98. He who hopes in man, or is puffed up because of riches and other things of that sort, cannot say: "My God, in you I have hoped," 98. He who rejects human aid as vain and relies on the hope which is in God has received protection out of tribulation, 193. There are few who do not marvel at human things and have their hope in God, 171. The Prophet made the peculiar affection of each the measure of the largesse of God’s mercies, when he says in Ps. XXXI: "Let your mercy, O Lord," etc., 142. Because of these words of Moses, "Shall we bring forth from the rock," etc., which bear the appearance of doubt, God said in Num. XX, 12: "Because you did not believe," etc., 180.
Those who tear the Holy Spirit from the creative power and from the conjunction of the Father and the Son, let them hear the Psalmist saying: "By the Word of the Lord," etc., 135. What is to be understood by the Word of the Lord and the Spirit of his mouth, 135. We find it written: "The spirit of his mouth, and the word of his mouth," so that the Savior himself is understood, and his Holy Spirit from the Father, 136. Do not judge the Spirit to be an external thing or a creature, but glorify him as having hypostasis from God, 135. Nothing attains holiness except through the presence of the Holy Spirit, 136. The Savior and the Holy Spirit are both in the heavens, and he devotes his labor equally to their creative virtues, 135. That the angels are, they have from the Creator Word, the maker of the universe: but their holiness, the Holy Spirit imparted to them, 136. The Holy Spirit is the scribe who inscribes thoughts upon the tablets of the heart, 161. He is called the oil of gladness, because one of his fruits is joy. It is openly dangerous to separate him from God, when Paul calls him now the Spirit of Christ, now the Spirit of God, now the Spirit of truth, 271, 272. Perchance the Spirit is second from the Son, 171, 172. As in the glorified angels and stars there is diversity, although the nature is one, so in the Holy Spirit, who is numbered third, 273. Two things are Deity and creature, the sanctifying power and that which is sanctified: but the Holy Spirit himself is sanctification, 273. Others are ministering spirits, 273.
It is not right to call the Holy Spirit a fellow-servant or a creature, 273. Holy powers are holy by participation, the Spirit by nature, and therefore he is called holy, 274. The creature receives sanctification as a reward; the Holy Spirit is the fountain of sanctification, 274. Just as he has holiness, so also goodness and other things which indicate majesty, the Holy Spirit has by nature innate to himself, 274. His conjunction with the Father and the Son is demonstrated through the communication of names, he is shown to be the Paraclete, 275. And through this the majesty of the Spirit is also demonstrated, 275. As the Word is the creator of the heavens, so the Holy Spirit imparts virtue to the powers of the heavens, 275. As Christ is called Master, so it was said of the Holy Spirit that he will teach all things, 275. As the Father has operations, and the Son administrations, so the Holy Spirit divides gifts as he wills, 279. Whence the scrutiny of the depths of God is present to the Spirit, 276. God brings to life, Christ also bestows life; we are likewise brought to life through the Spirit, 276. It is impiety to say that the Spirit, through whom God dwells in us, is devoid of deity, 276. If by virtue they are called perfect gods, will he who perfects them be destitute of deity? 276. We ought to confess ignorance concerning the Holy Spirit, and yet we owe him the payment of glorification, 276. The words of John 1:3, "All things were made through him," do not show the Holy Spirit to be created, since he is of a singular nature, to speak of the Holy Spirit, 278. Whether by the Spirit of God in Gen. 1:2 is understood the diffusion of the air, or the Holy Spirit who completes the divine Trinity, 18. The latter opinion is truer, more useful, and confirmed by our predecessors, 18. That passage, "was borne over the waters," a certain Syrian said was taken by interpreters for the word "brooded," 18. The language of the Syrians is more significant because of its kinship with the Hebrew language, 18. It is clear that the Holy Spirit was not absent from the act of creating, 18. The Holy Spirit is a proclaimer, and he who urges everyone is the Paraclete, he is the Spirit of truth, gathering through the prophets and apostles those who were about to attain salvation, 177. What things are proper to the Holy Spirit have nothing in common with creatures: and what things are common to creatures, nothing have
A they with the Holy Spirit. Hence the Trinity is consubstantial, 296. Whatever is common to the Father and the Son, is also common to the Holy Spirit: he is therefore of the same Deity, 296. Whatever is made, can be changed. The Spirit cannot be changed: therefore he is not a creature, 296. Of the things that have been made, some admit change in substance, others in mind; the Holy Spirit admits of no change: the Spirit is not, therefore, a creature, 296. The Holy Spirit is not sanctified, but sanctifies, 296. Nothing created is holy by its own essence: the Spirit is holy by essence, 296. The Spirit of God dwells in us, 297. The Spirit imparts liberty and adoption, 297. Virtue and vice can befall a rational creature, but neither of these can befall the Spirit, 297. Different substances have different operations, according to Eunomius. If, therefore, according to the Apostle 1 Cor. XII, 6, God works all things as he wills, and this one Spirit works all these things; how could they be different substances? 299. Since it belongs to God alone to forgive sins, and the Holy Spirit forgives through the apostles, he is therefore God, 299. If the Holy Spirit worked in the apostles the same things which the name of the Father and of the Son did in those who believed from the Gentiles, how could they be of a different substance? 299. The Holy Spirit speaks in the apostles and prophets. The Spirit bears witness that we are children of God, 302. From the one Holy One who says: I sanctify myself, all things are sanctified, 302. The Spirit is joined to the living Word for the purpose of creating, as a living power and divine nature, 303. If all things were made in the Spirit, and are again renewed in the Spirit; one operation of God through the Son in the Spirit is apparent, 304. The Holy Spirit is glorified together with God and the Son, since the divine operation is completed through him, 304. If we are made children of God through the Spirit of God and of the Son, how is the Spirit alien to the Deity and to the filiation? 305. It is sufficient for the existence of the Spirit to declare that which is from God, that he is said to be the Spirit of His mouth, 306. The apostles say: Thus says the Spirit, just as the prophets used to say: Thus says the Lord, God is your Lord, etc., 310. These words of John XVII, 3: This is eternal life, etc., do not exclude the Holy Spirit, 310. Baptism of life cannot be conferred without the Spirit, 319. By these words of Acts XVII, 28: In God we live, etc., the property of the Spirit within God is indicated, 311. Impiety against the Spirit redounds upon God, since the glory of the Spirit is the glory of God, 312. When you hear in Mark I, 10: The Spirit remained upon Jesus, understand the liberty of His nature, 313. The Holy Spirit himself is the one who imparts the knowledge of himself, 320. He is, as Scripture testifies, the one who makes men holy, 320. He is the fountain of eternal life, 320. Coming into the human heart, he is compared to the rays of the sun by which a cloud is illuminated, 321. Through the Holy Spirit each of the saints is a god, 321. God has poured out the Holy Spirit upon us abundantly through Jesus Christ, 322. See Eunomius, Unbegotten and Father.
Stadium. Those who are in the stadium are ordered to sit with heads uncovered, as participants in the contest, 49.
Balance. The Psalmist called free choice a balance, by which we distinguish what things should be chosen in life, 197. The sons of men are deceitful in the balances, because they take bad counsel for themselves and are a bad example to others, 197. The sons of men are futile, because they are deceitful in the balances, which our Creator fashioned in every person, 196. This balance is weighed—whether evils are placed ahead of goods, things fleeting ahead of things eternal, 197.
Stars. Some are northern, always shining upon us; others southerly, always unknown to us, 4. Those who have known the course of the wandering stars have not recognized God, the Creator of the universe, 5. All agree with almost one consent that there are seven stars, and seven iron circles, 24. Some suppose these circles, by their contrary motion, render a harmonious sound, 24. What a star is, 185. Eunomius asserts that time is the motion of the sun and stars, 232. The same man teaches that day and night are produced by the motion of the stars, 233. He wants the stars to be the artificers of time, 233. See Genethliaci.
Foolish. What he is, 183. See Insensate.
Starlings feed on hemlock, and it does not harm them, 43. See Volatile.
Substance. It is not said B more or less of substance, but it is said of quality that it is plus or minus, 282. The Fathers do not differ from the Sons, nor the sons from them, in substance, 282. If those having a different order of existence had a different substance, Adam, Eve, Abel, etc., would not be consubstantial, 283.
Amber. That it is a juice, the straw and the little animals enclosed within it prove, 48. One water, attracted through the root, nourishes the root, bark, wood, marrow, leaf, and fruit, 47. The same water produces various juices in various plants, 48.
Pride. The most grievous of all human vices, the crime of the devil, 225. They are called Cedars of Lebanon who are exalted from earthly things to pride and haughtiness, 119.
Synagogue of the Jews was first a hall; after the sin, it became a desolate habitation, 116.
Syriac language is more significant, because of its relationship with the Hebrew language, 18. These words of Psalm XXXII, 10: He dissipates the counsels of the nations, can be referred to the king of Syria, the son of Adad, when he besieged Samaria, 138.
T
Tabernacle is our body, 114. What the Prophet understands by tabernacle, when he says in Ps. XLV, 5: He has sanctified His tabernacle, 173. Through His tabernacle God was in the midst of the city, whether of that which is above, or that which is below, 173. Through the valley of tabernacles, Ps. LIX, 8, the Prophet understands the whole world, which is divided into dwellings, 191. By human custom bodies are called tabernacles, 184. See Body.
Tanais, having divided, flows into the Maeotian marsh, 27.
Tartessus, from the Pyrenees mountain, is discharged into the sea beyond the Pillars, 28.
Temple. In the temple of God stand the angels, who write down our words; the Lord is present, who looks into the mind of those entering, 122. He who is in the temple of God speaks not reproaches, nor empty things, but His glory, 122. Miserable men turn a house of prayer into a place of immoderate chatter, and are an impediment to others, 123. Beware lest you leave condemned, when you should have received a reward for the celebration of divine things, 123. Those who do not finish their talking in the temple of God, enter not only uselessly, but with detriment, 123.
Temporal things are all deceptive, 171. Few are they who do not admire human things, and have their hope in God, 171. The beginning of time is not time, nor even the smallest part of it, 7. The succession of time, which has been made akin to the visible world, whose past part has vanished, [the future]
A is not yet present, and the present is fleeting, has no existence in the things of the superior world, 248.
Darkness: what it is, 17. By darkness, the common consensus understands air devoid of light, or a shaded place, or one deprived of light. Some say that darkness itself is evil, which draws its origin from itself, 15. From these words: "Darkness was upon the face of the deep," they wish for darkness to subsist, and yet not to have proceeded from God, 15. From this principle, the heresy of Marcion, Valentinus, and the Manichaeans took its beginning, 15. What the abyss and darkness are, according to some who think wrongly, 16. The notion of darkness, according to the sense of Scripture, is to be taken simply, not tropically nor allegorically, 17. Whether darkness is older than light, 17. Three things concur for a shadow: light, a body, and a dark place, 17. The heaven was made by God's command; it clouded over the earth, by cutting off the external splendor, 17. Before the generation of light, there was not night, but darkness, 20. What shade is by day, that is darkness by night, 52.
Temptations. See Sin.
The earth is said by some to be immovable, for the reason that it occupies the middle or lowest region of the world by its own nature, 10. Three elements, water, air, and fire, are found in the earth, 8. Those who dig wells prove that the nature of water is inherent in the earth, 8. Exhalations prove that the nature of air is inherent in the earth, 8. Fire, which consumes all things, lies hidden in stones from which it leaps out, and in iron, without damage, 8. The density and qualities of the earth itself complete its essence: these being removed, no subject will remain, 9. Whether its support is air or water is inquired in vain, 9. Reasons for doubting, 9. If the support of the earth is posited as water: upon what support does this rest? 9. If the earth is posited as a body more solid than water, the support of that will have to be inquired, and there will be a process to infinity, 9. The pillars of the earth are mentioned by way of confirming force, 9. It is said that the earth was founded upon the seas, because the nature of water diffused itself around it, 9. That fluid water remains suspended is nothing wonderful, when the earth itself is suspended, and yet, being heavier than water, it causes the same or even a greater place for hesitation, 9. The power of the Creator contains the suspended earth and waters, 10. In what sense it is said that the ends of the earth are in the hand of God, 10. Since celestial bodies occupy the extreme region toward the top, terrestrial ones are pushed down toward the middle or lowest spot, 10. The earth at creation was invisible, because man had not yet been created, nor light, and it was itself submerged by waters, 12. The earth at creation was imperfect and uncomposed, because it was not yet fertile, 12. As for the fact that it is called invisible, consider with yourself that it was covered, not with fire, which brings light, nor with air, which is pellucid, but with water, 15. The earth, which is infinite in magnitude and weight, rests upon itself, 33. Scripture declares that the earth was invisible, not in respect of nature, but in respect of us, when it says: "Let the waters be gathered together," etc., 134. God called the earth dry land, both to designate its property and so that we would not attribute its cause to the heat of the sun, 37. God called the dry land earth, but he did not call the earth dry land, because dryness is of its essence, 38. Since the jewelry of the earth is older than the sun, the sun, as if it were its cause, must not be adored, 40. Nothing urges the earth to exert its power, 49. Those who dwell beyond the fragrant earth are the only ones whose shadows alternate in both directions, 58. The Manichaeans very badly impute a soul to the earth, because God said: "Let the earth produce a soul," 70. If the earth produced a soul, it left itself destitute of a soul, 70. When God said: "Let the earth bring forth," it did not bring forth what it had, but acquired what it did not have, 70. Why the earth was ordered to produce a living soul, while the waters were ordered to produce creeping things of living souls, 70. Philosophers have discoursed much about the earth, whether it is a sphere, or a cylinder, or like a disk, or a winnowing fan, or concave in the middle: likewise they disputed about its circuit and its shadow, 80. It brings forth mice and frogs from itself, and in rainy weather produces cicadas and flying creatures, 81. They who boast that they know the substance of God do not even comprehend the substance of the earth which they inhabit, 224. They do not attain this by any of the senses, for neither Scripture nor any holy person has discoursed thereon, 225. That which is sensible in it is not its substance, 225. Terrestrial things, although they lack reason, nevertheless each one indicates the affections of the soul through the voice of nature, 70. Earth-born, according to the Psalmist, are those who trust in their own strength, 179. He who does not play with dice, otherwise speaks vain things, hears absurdities, or does idle deeds, which is the teacher of wickedness, 79. Basil restrains listeners from running to dice, where there are oaths, contentions, and the stimuli of avarice, 79. There the demon stands by the pierced bones, inflaming fury, and transferring money to both sides, 79. That two testaments were delivered to two elect peoples are indicated by these words of Ps. XXXII, 11: "To generation and generation," 139. Sichem, a peculiar possession given to Joseph by Jacob, is a figure of the Testament, 191. A tortoise, satiated with the flesh of a viper, avoids the harm of the poison with oregano, 82. Thamar. See Amnon. Thebes. Around the Egyptian Thebes, where it rains heavily in summer, the region is filled with field mice, 81. To Theosebius, after the refutation of his blasphemies, the Sardican Church was entrusted, 210. A flute is an instrument which serves for melody by means of breath, 130. Any holy prophet is called a flute metaphorically, 130. The modulations of flutes and meretricious songs persuade to obscenity, 33. Those taken by divine fear are compared to those who are fixed with nails, 149. Charity perfects those whom fear has introduced to piety, 137. Neither eye, nor hand, nor heart should be moved by anything else, save by the fear of God, 137. He who fears is still in the order of a servant; but he who is perfected by charity has already ascended to the dignity of a son, 148. Not every fear is good and salutary, 151. It is a hostile fear that produces for us the fear of death, and persuades us to fear the dignities of persons, 151. He who is terrified by demons has a fear born of incredulity, 151. What is a salutary fear, 151. God did not promise to teach the fear of the Lord to all indiscriminately, 151. Fear is good, so that we may not admit anything wicked, 198. How thunder is made, 118. Whence lightning comes, 118. Spirit enclosed in the folds of clouds, because of violent eruption, produces the crash of thunders, 25. The tradition which is made through the voice of the Gospel can be called the voice of thunder: hence the disciples were called sons of thunder, 118. What these words of Ps. LXXVI, 19 mean mystically: "The voice of thy thunder in a wheel," 118. The tradition which is made through the voice of the Gospel can be called the voice of thunder: hence the disciples were called sons of thunder, 118. Transfiguration. Peter and the sons of thunder saw the beginnings of the glorious advent of Christ on the mount, 164. He who shrinks from tribulation deprives himself of probation through tribulations, 146. In what sense the Prophet says: "He delivered me from tribulations," 146. He who says that tribulation does not befit a just man says that an adversary does not befit an athlete. The Lord [delivers] whom he wishes to liberate, 156. If you see the just in sickness, blows, or want, be mindful that there are many tribulations of the just, 136. He who walks the straight path is found by tribulations, 171. The just man takes from tribulations an occasion for boasting, 172. Help is to be sought from God alone, [and] what that bestows on those who inquire in great tribulation, 192. When you hear anyone threatening great things, look to the Lord who dissipates the counsels of the nations, 138. He receives protection from tribulation who scorns human aid as vain and relies with hope on God, 141. Are you sick? Rejoice. Are you poor? Be glad. Are you insulted for Christ's sake? You are blessed, 192. See Affliction.
Trinity. In the Trinity, the ratio of unity will be preserved; if we confess one Father, one Son, one Holy Spirit, 277. When Scripture says: "God said," and: "God made," do you not perceive a double person in these? 51. The Father is righteous, the Son is righteous, the Holy Spirit is righteous, 134. They who divide the Spirit from the creative power and the conjunction of the Father and the Son, let them hear the Psalmist saying: "By the Word of the Lord," etc., 135. The Godhead is common, fatherhood and sonship are properties: from the mixture of the common and the proper is made the comprehension of truth, 265. Among Isaiah, the Seraphim shout "thrice holy" on account of the three hypostases, 274. Baptism is made according to the Lord's tradition in the name of the Father and of the Son and of the Holy Spirit, with every creature excluded, 276, 304. Whatever things are present to the Father and the Son as God, those same things are present to the Spirit alone. The Trinity, therefore, is consubstantial, 296. If the Father prepared Saul, the Son called him, the Spirit set him apart, how is there a diversity of substance in the Trinity, where there is an identity of operation? 300. Whom Isaiah introduces as if the Father were speaking, John calls him the Son, but Paul the Spirit, and yet they name one Lord Sabaoth, 300. God creates by the operation of the living Word and the communication of the quickening Spirit, 304. That the Trinity is glorified in divine works is a testimony of one Godhead. For neither does the Father act without the Son, nor the Son without the Spirit, 301. It is not right to make three gods, or three lords, or three spirits; but to acknowledge the conjunction of the Trinity in the communication of names, 310. These words of Acts XXI, 11: "Thus saith the Spirit," do not exclude the Father and the Son, 311. That from Rom. 1, 36: "From him and through him," etc., into one name, and of the Father and of the Son and of the Holy Spirit
A spirit is the holy Trinity, and a bond that is not broken, 317. Since all things are done by God through Jesus Christ in the Spirit, their operation is inseparable, 317. The temples of God and of the Holy Spirit are holy, in which one Deity dwells through the one sanctification of baptism, 317. Whatever the Father speaks, He speaks through the Son in the Spirit, 319. See *Eunomius*, *Son of God*, *Father and Word*.
They say the turtledove remains a widow once separated from its mate, 76.
A tyrant is compared to a fish that devours another fish, and this one becomes the prey of another, and is himself finally caught by a hook, 65.
Tyre is the metropolis of the region of Canaan, 168.
U
Elms bear seed, or possess a seminal power, 45.
Shadow. Three things concur to make a shadow: light, body, and a dark place, 17. What a shadow is by day, darkness is by night, as it were, when there is a shadow of the earth, 17. The longest days are those in which shadows are shortest, and conversely, 57. Which are the heteroscian, ascii, and amphiscian, 57. Those who dwell beyond the fragrant earth are the only ones who alternate shadows in both directions, 58.
The unicorn, according to Scripture, is a lover of freedom, endowed with an insuperable strength, and not subject to men, 120. Sometimes it is blamed for its desire for revenge; sometimes it is praised for the height of its horn and its freedom, 120. The Son of Christ is called a unicorn, 120. The Unicorn is called the power of God, Christ, as having one power shared with the Father, 120.
"Only-begotten" (Unigenitus) is said not of one who is merely made, but of one who is uniquely begotten, 256. By these words, "Let there be light," Scripture introduces God in conversation, so as to lead us to the knowledge of the Only-begotten and of the person to whom the discourse is directed, 23. That, "Let there be a firmament," is the primary cause; but that "God made the firmament" is a testimony to His active and creative power, and at the same time the Only-begotten is manifested by these words of Scripture, 26. When the Psalmist says (Ps. xliv, 7): "Your throne, O God," etc., he renders the name proper to the Only-begotten, clearly calling Him God, 165. If the Only-begotten is so-called because He is begotten from the One alone, according to Eunomius, then no man is an "only-begotten," 256. If the Son is only a minister and instrument, according to Eunomius, then a gnat, etc., because they are created by the One alone, would be called only-begotten, 257. If He is a minister, in what way will He differ from the ministering spirits? 257. The Only-begotten, according to Eunomius, is not life nor power, contrary to the testimonies of Christ Himself and Paul, 264. Demons did not do the work of the evangelists; yet they cried out, "We know who you are," etc., 269. If the "only-begotten" is that which is incomparable, the Father is the Only-begotten, 279. A creature unlike another will be only-begotten, 279. If the Son is "Only-begotten" because He is the only one unicreated (begotten from the One alone), He will be properly so called, 287. See *Eunomius*, *Son and Image*.
One is said of incorporeal things either by operation, or by will, or by substance, 282. According to the Eunomians, Christ and the Father are one, not by operation or will; therefore by substance, 282.
The bear, which has a plant-based, dry nature, heals its own wounds, 82.
New wineskins in the Gospel are said to be those who are renewed from day to day; the old are those who have not yet put off the old man, 137.
Valentinus, 15, 184.
V
Vapors are emitted from rivers, etc., lest the ether burn up all things, 28. The heat of the sun dissolves waters into vapors; hence a necessary abundance of waters, 29.
Vessels. Through "vessels of death," the Prophet designates those powers that exterminate the enemies of God, 105.
Taxes. The names of those who take the hundredth or the tenth part are horrific even to hear, 113. B Those who demand them monthly are compared to the authors of the comitial disease (epilepsy), 113.
Poisons themselves either provide food for some of the brutes, or serve the art of medicine, 43. It does not follow that because bull’s blood is toxic, that animal should not have been produced, 43. Why are harmful things brought forth along with edible things? 43. Starlings feed on hemlock, and it does not harm them, 43. Hellebore, the food of thrushes, eradicates long-standing ailments, 43. By the mandrake, doctors induce sleep; with opium, they diminish bodily pains, 43.
The wind of the morning and of the dew: how the sun is the cause, 6.
There is no use for words where there is no air, nor tongue, nor ear, nor convoluted passage, 23. A discourse is compared to the woof of a garment, a work to the warp, 168.
The word of the Lord is right, which in the beginning was with God, 134. Therefore, the Father is right, the Son is right, the Holy Spirit is right, 134. What is to be understood by the "Word of the Lord and the Spirit of his mouth," 135. That "Word of His mouth" is said so that one may understand the Savior Himself, and His Holy Spirit from the Father, 136. That angels are, they have from the Word, the fabricator and creator of the universe, 136. The Savior and the Holy Spirit are both in the heavens, and He equally contributed to the effort of their creative virtues, 136. Some have thought these words of Ps. xliv, 2, "My heart has brought forth," etc., are spoken from the person of the Father concerning the Word, 160. The beauty of the Word is ineffable: those bound to Him through love forget all else, 164. To think that the Word, which according to John was in the beginning, was not, is to destroy the very idea of it, 249. Although all things were made through the Word, we do not deny that the God of the universe is the cause of all things, 271. A prolatitious word does not exist in God, but one that is living and subsisting, 297. Many words are spoken, but there is one eternal Word of God, 313.
The Truth, which the whole earth invokes, is the Word of God, 316. See *Eunomius*, *Son of God*, *Ingenit*.
That we may apply our mind to the contemplation of Truth, we must be entirely free from external tumults, 146. Not only anger, but desire, timidity, envy, and all disturbances perturb the sharpness of the mind, 146. As visible things cannot be accurately perceived by a troubled eye, so neither can truth be perceived by a troubled heart, 146. Foreign thoughts are not to be introduced into the mind through the senses, 146. Those who, in this life, while committing evils have hated the light are justly sent into outer darkness, 188.
Indian worm. See *Resurrection*.
Wasp. See *Volatile*.
Evening is the common boundary of day and night. Morning is the proximity of night to day, 20. Regarding the words of Ps. xxix, 6, "In the evening weeping will tarry," etc., what is the meaning? 128. Evening is called this present age; morning, the future, 128.
The bat is a quadruped and a volatile creature; it brings forth young like quadrupeds. It alone among the winged creatures uses teeth, 77. Bats have a mutual love implanted by nature, so that they cling to each other like a chain, 77.
There are two ways: one, the broad one, whose leader is a demon; the other, the narrow one, whose leader is a good angel, 95.
New wine in Matt. ix, 19, what does it signify? 137. The Psalmist calls the "wine of compunction" (Ps. lx, 5) that discourse by which a hardened heart is brought back to feeling, 191.
When the viper has invited a sea moray to marriage by hissing, he vomits up poison, 68. A tortoise satisfied with the flesh of vipers avoids the harm of the poison with oregano, 82. The viper births by gnawing through the womb, 85. The fenus (usurer) is compared to this, 111. The eating of vipers is said to have the power of purging a stag, 121. Beasts are an argument of faith, as in the case of the viper with respect to Paul, which did not harm him, 86.
A rod, one for consolation, another for contrition, 165.
Virgins, not all, but those who not under constraint, or out of sadness, or necessity have cultivated virginity, will be brought into the temple of the King, 119. Sacred vessels that no human use has defiled will be brought into the holy of holies, 169. If nature granted the vulture to bring forth without copulation, it is not alien to nature that the Blessed Virgin brought forth while her virginity remained inviolate, 76.
Virginity is placed especially in the soul, 618. The virginity of the body is the handmaid of the virginity of the soul, 168. It is proposed to a virgin to lead the soul away from the affections of the body, C she ought to watch over the senses, especially touch and taste, 622. She ought not to become effeminate, 624, 626. She ought to consider the qualities of foods, 625. Ways of avoiding delicacies, 625. A virgin ought to behave chastely even with her uterine brothers, 657. Examples demonstrate the necessity of caution, 658. Ornament is to be shunned by a virgin, 633. She ought to obscure her natural beauty on purpose, 634. How and when it is proper to go out in public, 635. The language of a virgin ought to be modest and chaste, 636. She ought not to be a bridesmaid at weddings, 637. She ought to inspire modesty in those who see her, 638.
C Virginity’s advantages over the inconveniences of marriage, 639, and to endure all things for this cause, 642. One ought to despise all things in order to enjoy the Spouse, 613. A virgin is to be censured if she shows more reverence for the eyes of men than of the Spouse, 615. Even if she is alone, she ought to show reverence to herself, to an angel, and especially to the Spouse, 615. She ought to be mindful of judgment without ceasing, 646.
The soul desires the cardinal virtues—temperance, justice, fortitude, prudence—as if they were more proper to it than health is to the body, 83. The exercise of piety can be compared to the ladder which Jacob saw, 93. Just as on a ladder the first step is the withdrawal from the ground, so the beginning of spiritual progress is the withdrawal from evil, 93. Wisely, the Prophet made the flight from vices the beginning of good things when he said, "Turn away from evil and do good," 93. A man of perfect age seems to see life divided into virtue and vice. One kind of life proposes torments and labors, the other, pleasures and delights. If anyone turns over eternal things in his mind, he chooses virtue and laborious things; if temporal things, he prefers pleasure, 95. Since it is easier to be idle than to work, admire the wisdom of Him who leads us to perfection through leisure, 95. Some virtues, e.g., the cardinal ones, consist of contemplations, others do not, e.g., beauty and strength, 128. All virtue, especially poverty, is marked by free will, as if by a character, 147. Those who call vice by the specious name of an adjacent virtue bless with the mouth but curse with the heart, 195.
We are ignorant of how vision happens: whether we receive images or emit something from ourselves is entirely unknown to us, 277. Abrupt, round mountains; square, smooth towers; in short, great things appear small because of the weakness of sight, 59. Why we do not perceive the appearance of a glorious vision, while angels contemplate it perpetually, 154.
Life is called a way, because everyone who enters into life hastens to the end, like those who sleep on ships and leave their surroundings behind, 94. As the first traveler moves his foot, the next brings his step to this place, and after him another follows, 94. Our life is a way in which all succeed one another. The things that happen now are the provision for the future life, 144. He who desires to live a good life is compared to one who desires to recover his health, or to one who wishes to be warmed, 153. Truly, Christ is life; and our conversation in Him is the true life, 152. David describes the future rest by comparing it to present things, when he says, Ps. CXIII, "They have compassed me about," etc., 202. The difference between this life and the future one, 202. The future life is the region of the living, this world is the place of the dying, 203. Where there is no change of body or soul, there is the region of those truly living, 203. A description of this region, 204. God distributes life to each by His own will; every man heaps up anger for himself on the day of wrath, 127. D The life of trees, see Trees.
The Prophet wisely made the flight from vices the beginning of good things when he said: "Turn away from evil," etc., 93. The beginning of spiritual progress is the withdrawal from evil, 93. Just as the qualities of plants are improved by agriculture, so the infirmities of the mind are cured by diligence, 46. Nothing is more deformed than a soul given to its passions: see the angry man, the sad man, or one who serves lust or gluttony, 129. Those who call vice by the specious name of an adjacent virtue bless with the mouth but curse with the heart, 195.
The leaf of the vine is cleft, so that the grape may resist the injuries of the air and receive the sun's ray in abundance, 47. The Lord compares the souls of men to vines everywhere, 45. Where this similarity lies, 45. When Christ calls Himself the vine and us the branches, He calls us branches not of the Deity, but of the flesh, 291. Viviparous animals, see Fishes.
The calling is mixed, which through faith in Christ makes 1200 many into one, 171. When the Psalmist says, "Blessed is the nation," etc., he signifies not the called, but the elect people: because many are called, but few are elected, 139. His greatest aid, who summons all nations, while He says through the Psalmist: "Hear this, all ye nations," 177. There are three types of those who are called, 177. The reason for calling, 178.
A clamor is a certain confused and discordant sound of those fighting, 133.
There is no bird that lacks feet, since the earth provides food for all, 72. Just as fish cut the water with their fins and tails, so birds cut the air; and because of this affinity, they originated from the waters, 72. There is one name for birds, yet among them there is an infinite variety regarding form, life, activities, and habits, 72. Some birds, though few, have bad feet, such as swallows and swifts, whose nourishment is provided from those things which are carried in the air, 72. Other birds are split-winged like eagles, membrane-winged like bats, wing-scaled like wasps, sheath-winged like beetles, 72. Carnivorous birds have a razor-sharp talon, a curved beak, and a swift wing, 73. Other birds embrace a communal life, such as doves, cranes, starlings, crows; others are subject to a leader, such as cranes, 73. Other birds depart as winter approaches; others delight in human company; others are babbling, others singing, 73. The proud cock, the ornament-loving peacock, the lustful dove and hen, the deceitful and jealous partridge, 73. Innumerable birds wandering in the air are brought forth by the earth itself, 81.
Bodily pleasures have more bother than joy, 150. When one turns over eternal things in his mind, he chooses virtue and laborious things; when he considers present things, he prefers pleasure; he does not serve it, but pursues the true good, which is comprehended by reason alone, 95.
Voice is either struck air or a species impressed upon the air, which the speaker wishes to express, 117. Where there is no air, nor tongue, nor ear, nor winding passage, there is no use for words, 23. God does not speak through impressed species or through the ministry of vocal organs: but the divine will is the word of God, 23. The voice of God is the creator of nature, 34. This voice, "Let there be light," was the work itself, since in God a voice is not a sound, but a nod of the will, 19. The voice of God emitted in creation became a certain law of nature, 40. What the voice of the Lord is, 117. It has a kinship with that fantasy which occurs in sleep, 117. It is right to believe such a voice was produced in the prophets by God, 147. These words of Ps. XXVIII, 3, "The voice of the Lord upon the waters," in a mystical sense are referred to the baptism of Christ and to the baptism instituted by Him, 117. The voice of the Lord happens in the soul that manfully accomplishes good, 118. The voice of the Lord also happens in a soul free from the passions of the flesh, 118. The voice of the Lord shakes the desert, when that which was a desert, filled with the waters of the Spirit, becomes a pool of water, 121. See Water, Sea and Earth.
The fox heals itself with pine resin, 82. The deceitful man is compared to a fox, such as Herod, 159. The flocks of vultures that follow armies forebode the death of men, 78. They say that vultures for the most part beget without intercourse, and their life is extended to a hundred years, 76. The face of the Lord is said to be His open advent to judgment, 154. Beware of thinking the face of God is conformed to a bodily countenance, 154.
Z Heretics are compared to tares, 44. The tares which Scripture calls such do not come from the changing of wheat, 44. Since the Zodiac is divided into 12 parts, the astrologers divide each of these parts into 60, and those sexagesimals into 60, 54. See Astrologers.
INDEX OF THINGS AND WORDS FOUND IN THE APPENDIX.
Abimelech received a prediction of future events, 528. Abraham was a sojourner; he bought a sepulcher with silver; he professed himself to be of the earth, 439. He was old, which is why virtue
A had adorned his spirit, 451. Absalom. See David. Abstinence which is employed to subject the petulance of the flesh is loved by God, 404. The soul follows with hatred that which is done for display, 404. Abstinence from food restrains the appetite for the belly and for sexual things, 405. Abstinence from these things is not sufficient for acquiring perfection unless the soul also abstains from those things which nourish malice, 405. It is not sufficient for commending a fast of itself: the rest of the manner of life must be joined to it, 404. Achaz is the same as relenting, 522, 597. Why discourses concerning the advent of Emmanuel were made to King Achaz, 527. He received the prediction of future things not on account of the merit of his life, but because his dignity rendered him worthy of faith, 528. He refused to seek a sign, either because it exceeded human nature or because he did not wish to tempt the Lord, 527. He did not refrain from seeking a sign out of any religious feeling, 528. He sent gold and silver from the treasures of the house of the Lord to the king of the Assyrians, 597. These words of Isaiah xiv, 29, "Out of the root of the serpent," etc., signify the posterity of Achaz, 597. That which was right in the eyes of the Lord, Achaz did not do, 596. Achitophel’s military counsel was dissipated by David, who used Chusi as a counselor, 422. Achitophel and Judas would not have brought death upon themselves by hanging if they had judged future punishments to be more formidable than present ones, 502. Action. See Work. Adam the first, formed from the earth: the second assumed a body formed in a virginal womb, 529. See Adama. The status in which Adam was placed before the sin, 530. Adama and Seboim, Hosea xi, 8, both belong to the Sodomite Pentapolis, 396. Adama, of which Isaiah xv, 9 speaks, signifies the virginal earth from which the body of Adam was formed, 606. Vices of youth, 453. The penalty is most grave when a city is ruled and administered by youths, 453. A crowd of innumerable evils accompanies youth, which is not only of tender age, but is also branded by its habits, 454. Stranger, who is called so in Isaiah xiv, 1, is perhaps a Gentile people, 591. The Egyptians claimed for themselves poisonings and incantations in a peculiar way, 434. In Egypt, quadrupeds, beasts, reptiles, and birds were held as gods, 531. The Egyptians subjected the Jewish people to servitude, 569. Enigmas in Scripture, to what purpose? 444. The kindness of God through enigmas, which obscurely signify what is to come, 342. Ermon mountain, 376. Affliction of almost this entire life procures eternal goods, 359. Whatever there is of delights in this life is mixed with sorrows, 348. Sorrow adheres to the joys of the age. The soul is, as it were, contracted by afflictions, 482. The troubles which now occur on account of the law of God are the seed of future goods, 539. The desolation which is brought on after evil deeds in the time allotted is to be held in the place of a benefit, 571. The likeness of white things is expressed by snow and wool, 414. Aliens are properly called Philistines, whom the Greeks name Palestinians, 597. See Philistines. Where food is weak, it is necessary that those who are nourished by it become similar, 418. Herbs are the food of the weak; solid food is suited to those who are perfect, 449. There is a certain kind of food which, although it does not provide strength, nevertheless does not allow one to die, 449. Amalec, what it signifies, 408. Bitter is that which irritates the taste, 505. Amasias, 385. Ammon means the same as "people with us," 570. See David. The love of God, as a divine fire, becomes the purging of another fire which was igniting us to absurd desires, 421. The entire doctrine concerning sacrifices and holocausts seems to be contained in these words which pertain to love, 401. Those places of Scripture which look to feast days are subjected to the same kind of exposition, 401. As much love as has been exhausted on things that should not have been loved, so much is lacking to the soul for loving God, 418. Amos, one of the twelve prophets, is not the father of Isaiah the prophet; it sounds like harsh speech, 385. He prophesied under Ozias, 385. Why Amos is called the father of Isaiah, 574. Amphiaraus, 446. Amphilochus, 446. Ananias, 553. Angels. By these words of Psalm xxxvi, 12, "Friends and neighbors," David understands the good angels who are accustomed to rejoice over the salvation of men, 368. To the angels is entrusted the prefecture of the churches, 416. Man is placed according to the angels among rational beings, 436. Holy virtues are like a wall that keeps us impregnable, 481. Those who are not fortified by the counsel and virtue of the angels are exposed to foolish and absurd commotions, 481. Each one has his own angel; divine powers, which might repair their infirmity, to pardon, belongs to the Savior alone, 517. They are the provident tutors of the human race, 534. To them God entrusted his faithful to be guarded, 534. Those who help us in obtaining salvation are angels of peace, they are neighbors, 577. The soul of angels is not subject to fear, 578. The body is the instrument of the soul: man is properly the mind itself, 327. Those things which are outside, like the body, are not "I," but are mine. But I am a soul endowed with reason, 327. Just as our eyes see things that are outside themselves, but do not look upon themselves except in a mirror, so also is our mind, 324. While the light which is in the divine Scriptures is refracted as if in a mirror, we understand ourselves, 324. Many arts and sciences are concerned with the human body: yet there is no one who takes care to know who he himself is, 324. We know the heaven rather than ourselves, 334. That which is free from the body, and not circumscribed by place, 349. The soul is consequently concluded as if in the place of a companion to the body, 349. Things which are done from prudence produce health of soul, but folly brings injuries, 391. It is desert which does not institute life according to justice, 391. The soul is a true vine created in the image of God, 393. Just as the vine is thought of, so we prune the zeal of the soul toward vain things, [if] it remains, 394. In most places Scripture speaks of the soul of man as of its own spouse, 413. The soul is slain when a false opinion is received into it, 356. The soul stripped of the treasures obtained by divine gift is compared to a city taken and despoiled, whose gates are not closed, 395. Blessed is whoever, having obtained a pure soul, has no material for earning which would be proper to himself, 601. Animals were not created for food, but the first law granted that we should feed on fruits, 339. The same nourishment was established then for us and for dumb animals, 339. Raw-eating animals, whose food was grass, did not lay traps for each other in the first creation, 340. The panther and the lion formerly fed on fruits. But after the flood, God gave mankind the power of eating all things, 339. The heresy of the Anomoeans flourished in the age of Basil. These promise pardon to fornicators, adulterers, etc., if they have those people as partners in their blasphemy against the Only-begotten, 555. The bee dies in taking revenge, 531. Bitter men who fight against the Spirit are compared to this, 531. The Apostles made the advent of the Holy Spirit manifest to all, 541. The counselors of whom Isaiah i, 26 speaks are Apostles and evangelists, 422. The Arabs were a bellicose race, always enemies of Israel, 569. Aram [means] the same as sublime, 521, 536. It can signify the wisdom of the world raising itself up against the knowledge of God, 521. Aratus mountain, 532. Areturus, a reddish star, 582. Ariel [is] called by the name of the Lion by the Hebrews, 606. Arithmetic. See Number. Bracelets were fastened on the extremity of the hands, 467. Sometimes accepted in a good sense, 467. Arnon, a Moabitic town. By this one town all Arabia is indicated, 608. What is the sense of those words: "Arnon, deliberate more," 608. If you interpret Arnon, it sounds like the illustration of them, 608. Arts. In vain arts, when the action ends, the work perishes, 491. The donkey is an animal born for carrying burdens, 388. It does not stray from the manger of its master, 388. The ox obtained greater intelligence than the donkey, 387. Perhaps there is in animals some relationship with the properties of demonic bodies, 399. Assumption, in the prophecies of Nahum, Abacuc, and Malachia, is the same as a gift received from God, 384, 385. Ephraim called the king of the Assyrians from Juda against itself, 530. The adversary is often understood by the Assyrian in Scripture, 536. The Assyrians led the Jewish people into captivity, 569. What is the sense of those words in Isaiah xiv, 24, "I will destroy the Assyrians," 595. An astral body is said to be a collection of stars, 382. To hear and to perceive with the ears, how they differ among themselves, 397. By as much as there is a difference between speech and law, there is [that much] between hearing and perceiving with the ears, 397. Augury is a great evil, 433. Many Christians accommodate their ears to augury, 433. In the law of Mo-
Moses, auguries, omens, etc., were counted as inventions of demons and turned to vice, 433. It is absurd to hold the vain movement of a bird to be a divination, 433. May croaking ravens and eagles mourning for lack of prey not terrify the superstitious heart, 434. A pitiable way of living, in which nothing is held not to be suspect, 434. Do not curiously explore the various flights of birds, 434. What the holy hall of God is, 358. Who does not adore God in his holy hall, 458. Another hall is designated by the Lord in John x, 16; that is, the Church, 16. That gold is unalloyed which contains no alien matter in itself, 584. Avarice becomes idolatry when the measure of love owed to God is transferred to silver, 418. It is a grave sin, 445. The eye of the insatiable is restrained only by the fact that it has no boundaries, 485. Reason, preoccupied by the desire for money, is like a balance that weighs down the momentum of the scale with its own weight, 509. Birds direct their flight with their tail as if with a rudder, 434. They have received a bodily constitution convenient to their life, 434. Since demons dominate in the air, they are the authors of birds whirling themselves here and there, 434. Azarias, 4 Kings xiv, 21, is said to be the same person who is called Ozias in 2 Paralipomenon xxvi, 1, 385. B Babel is the same as confusion, 558, 574. Babylon, 391. It draws its name from the confusion of languages, 558. Babylon is the place where God, descending, confounded the languages, 574. Babylon was called illustrious, 587. The king of the Chaldeans had made it most famous, 587. These words of Isaiah xiii, 20, "Neither shall they pass through," etc., indicate that the desolation of Babylon will be extreme, 587. All the animals that are said to be about to inhabit Babylon love solitude, 588. One can aptly call the confusion of this world Babylon, 592. The destruction of Babylon, 594. Balaam, 380, 381. He who has not received baptism is far from the likeness of God, 334. Through baptism, the habitation of the Lord is made in the souls of the sanctified, 361. In the redemption which takes place through the flood of baptism, the sins of sinners will no longer be able to approach, 362. One sprinkling is the laver of regeneration, 400. The garments of the Israelite people, which did not wear out, were a figure of the garment which those who are baptized in Christ put on, 466. Whether there are three acceptances of baptism: the purging of filth, regeneration through the Spirit, and that probation which takes place in the fire of judgment, 475. Barachias, that is, the blessing of God, 534. They use Basan to denote ignominy, 443. The woman who pants for fornication is compared to a basilisk. They say this creature kills by its gaze alone, 464. What a warrior is in a moral sense, 449. Beasts are subject to stupor, but fear does not touch them, 578. There are many beasts in us, namely, vices, 336. The good is what all seek. God is truly good, 399. The greatest argument of malice is to fall away from the good, 389. That of Isaiah i, 49, "You shall eat the good things of the land," is not to be understood with a carnal mind, 415. What those good things are, 415. It is for the perfect man to distinguish the nature of good from evil, 503. The good is defined as that which is to be commended and is praiseworthy, 504. Boötes. See Orion. The ox possesses greater intelligence than the ass, 387. Why it was forbidden in Deuteronomy xxii, 10, to plow with an ox and an ass together, 387. Among oxen living in herds, the bulls are prone to anger and graze separated from one another, 500. Under the name of oxen, in Isaiah vii, 25, the energetic and active are designated, 533. Byssus, 469. C Cades, if you interpret it, is called holy, 361. The Lord stirred the desert of Cades when John baptized in the holy desert, 361. Cain's sin is avenged sevenfold, 341. Peter, seeking for forgiveness seven times, invokes the pardon of Cain: the Lord, seventy times seven, of Lamech, 342. Caiphas, 380, 381, 528. Calamities: some are for punishing sins, others for amending morals, others for crushing those who are in despair, in another way, and each person's calamities vex him, 461. Reed. Definition and description of reeds, 509. Those who appear conspicuous by the things of this world are compared to this, 510. Calvary, the mountain and the name, 478. All canticles seem to embrace a happier state of affairs, 476. The Song of Songs is a nuptial poem, interwoven with dramatic action, 476. The natural adornment of hair was given to women as a veil, 470. Head. By it, "every head," any man whatsoever is signified, 390. Coal is a denser form of fire, which remains in coarser matter after the passing of the fuel, 510. The coal of which Isaiah vi, 6 speaks perhaps signifies the coming of the Lord in the flesh, 513. Why the seraph moves the coal taken by hand to the lips of the prophet, 514. That fire is similar to that which appeared to Moses in the bush, 514. By the coal in Isaiah vi, 6 is to be understood the true word of the rebuker, purging falsehood in a manner, 516. Some compose mournful songs to deceive silly women, 357. The flesh is called the tabernacle of God, 352. If it is worthy of God, it is made the tabernacle of God in the manner that he dwells in the saints, 352. We are in winter when the desires of the flesh hold sway, 378. It is for upright men rarely to descend to the care of the flesh, 404. When the flesh grows fat, the mind becomes weaker, Castalian spring, 446. Chastity. Pure is he who has subjected the petulance of the flesh to the spirit, 379. Cataclita, of which Isaiah ii, 11 speaks: some interpreters could not even render it, hence that word is marked with an obelus, 469. Cedars of Lebanon: the adverse powers are so called, 360. The voice of the Lord breaking the cedars can be said to be John, 360. Why Isaiah speaks of the cedars of Lebanon, 442. They bear fruits not suitable for use: they are always growing, they barely grow old, they barely rot, 442. Sometimes they are taken to express the image of great souls, 552. Sometimes those who are harsh in their ways, or who are puffed up because of false knowledge, are called cedars, 552. Those who are puffed up against the truth are called the cedars of Lebanon, 578. Deer. Through the deer which the voice of the Lord prepared, holy souls dwelling in the mountains can be understood, 361. These souls have war with adverse powers just as deer have with serpents, 361. How whales are caught with hooks, 329. Chalane is believed to be situated near Babylon, 558. The Chaldeans claim for themselves the prediction and notation of each person's life from the day of their birth, 434. Chalia, the mother of Ozias, 385. Cham does not curse Noe, but his foolishness, 582. Chanaan has the same meaning as "a kind of commotion," 585. Charity. Through perfect charity, we remove wickedness from our thoughts, 411. Toward whom charity is to be exercised most of all, 412. It is a sin to spend the power of loving on anything other than God and one's neighbor, 418. What perfect charity is, 419. Bracelets were perhaps worn around the arms, 467. The pontifical chrism was a pleasing ointment. It is compared to the concord of brethren, 469. Christian profession is a likeness to God initiated, 334. The dignity of a Christian and his name does not free him from hell, 425. Most Christians lend their ears to augury, and are greatly divided among themselves, 504. Christ appeared in the seventy-seventh age after Adam, 341. He signifies the death that he suffered, 374. Christ is the seed of whom it was said in Isaiah i, 9, "Unless the Lord," etc., 395. The blood of Christ speaks better than the blood of Abel, 399. Christ is a priest according to the order of Melchisedech, 400. One sacrifice, 400. One expiation of sin, the blood poured out for the salvation of the world, 400. Toward evening, Christ is immolated as the Passover, whose flesh is truly food, 401. He is said to be the mountain of the Lord to be raised above the hills, 428. Scripture sometimes speaks of both of Christ's comings collectively, 445. The coming of Christ was salutary to the whole world, and was a terror to the demons, 446. The clefts of the rocks denote the passion of the body of Christ, 447. The flesh and blood of Christ is the food which feeds the soul, 448. Of such a kind was the bright cloud which enveloped the disciples in the Transfiguration, which Christ had in relationship with the good, appearing from the first birth, 530. A city of men is a gathering of people from different characters and customs, formed for the common society of life, 391. City, army, choir, etc., are called the same, not because the individuals remain, but because the assembly keeps the same name, 519. Some are accustomed to call this manner of speaking "varying," 519. Clamor is a sound produced with great contention, reaching to those who are far away, 572. Cleophas, 516. Scarlet, 469. See Purple. Heaven and earth in Isaiah i, 2 are said metonymically for the inhabitants, 386. In the same way, heaven is called a throne...
of God and the earth His footstool, 386. Thus the crafty man (Prov. xii, 23) is called a throne of the mind, and the woman who hates righteousness, a throne of ignominy, 23. In what sense the heavens declare the glory of God, 494. Some have said that the two hemispheres of the heavens offer themselves to be seen over the earth in alternating turns, 513. They assert that each uses its six parts like wings for rapid motion, 513. By the indignation of heaven are indicated the evils which shall be inflicted by Him for the punishment of men, 584. Some have feigned that heaven has used reason, 581. Scripture often calls the heavenly powers "heaven," 585. Just as there is joy in heaven over a sinner who performs penance, so too there is indignation over sinners, 585. A The thought which is suggested by the Lord and that which invites to sin oppose one another, 462. A twofold class of thoughts, 615. Vicious imaginations are abominations, 236. A hill is a certain mound rising to some height, though a small one, 427. Colors are sought by women for adorning the face, 467. The use of them, 467. Confession, 342. If we expose sin through confession, we render it worthy to be consumed by the purging fire, 554. Hidden sins are entrusted by sinners to the prelates of the Church, 565. To be confounded for a thing about which one previously boasted is a great benefit, 424. Consider. See Look. Counselors are the apostles and evangelists, 422. All the prophets were counselors, persuading what is profitable, and before them Moses, 422. The presence of a prudent counselor is a great benefit, 422. The utility of counsel, 422. David’s use of Chusi as a counselor dissipated the counsel of Achitophel, 422. Some sacred things are counsel; it is a consensus of wills, a fruit of love, an argument of humility, 422. It is an intolerable arrogance to think that one needs no one, 422. We are ashamed to confess that others are more prudent than we are, 422. The Church of Christ is adorned with counselors and judges, 422. When it is a matter of the soul, counselors must be sought, 452. The admirable counselor was He who gave this counsel: that to him who strikes you on the cheek, you should offer the other, etc., 452. The Lord took this counselor away from the Jews, from which time they entered into counsel to betray Him, 452. Counsels entered into against the just recoil upon the heads of those consulting, 458. They are compared to darts which rebound from solid bodies onto those who throw them, 458. To console with a hand is to bring consolation to the oppressed through good works, 575. Contemplation is called a spiritual comprehension of heavenly things, 473. We do not call him continent in whom the appetites of lust have been extinguished by age, illness, etc., 407. Who is truly continent, 407. Contumely and pride is perhaps the first sin; to strive so that you may appear to many others more excellent is pride, 440. He who does contumely to a man is liable to sin, 583. Every sin is a contumely and the germ of contumely B and [one ought] not to swell with pride, 461. An elegant description of banquets, 448, 490. The properties of the horn, 477. What Isaiah (v, 1) understands by the horn. The body is perhaps the tabernacle in which the Holy Spirit dwells, 393. From the small but marvelous fabrication of the body we come to the sense of the great Maker, 324. Primarily, the body is a place, 349. To over-fatten the body is a provision for lasciviousness, 350. Sooty exhalations emitted from fatty food intercept the illumination infused by the Holy Spirit, 406. Ships of the sea are called the bodies which verge toward corpulence with rich delicacies, 444. Affliction of the body educates us as if for victory, 406. A hard way of life prepares for us Abraham’s bosom as a sweet rest, 539. Paul allows correction or rebuke; but reproach, never, 355. We do not know of reproach ever being used for the benefit of delinquents, 355. Reproach seems to have confusion of the sinner as its end, but correction, amendment, 355. To treat as a reproach vices which happen without the mind's intent is alien to the habits of an upright man, 355. The word *cosymbis*, not very much accepted in Greek usage, what it signifies, 466. Pontifical vestments were adorned with *cosymbis*, 466. The number six is akin to the creation of the world, 341. The seventh day of creation corresponds to the seventh consummation of the age, 342. By the seventh [day] of creation is figured the eighth day of judgment, 343. Why God created man with the creation completed, but after man was formed, He planted paradise, 350. The Cretans claim for themselves the art of beginning things, 434. What the fourfold division of the Cross denotes, 569. From which the cross is named, idols having been put to flight, 446. The sign of which Isaiah (xi, 12) speaks is the Cross of Christ, through which the economy of the Incarnation is perfected, 569. This is the very thing about which it was said: They shall see the sign of the Son of Man, 569. Paul runs to the sign erected by Jesus, namely, the cross, 569. He who preaches the cross with great straining of voice is he who erects the sign on the level mountain, 374. C The cucumber patch is a place containing fleeting fruits which offer pleasure rather than utility, 393. Such was the law which flourished for a little while, and changed its state with the doctrine and truth of the Gospel, 393. Who approach the cucumber patch in likeness, 394. In autumn, defenses are built to preserve cucumbers, 393. Cupidity, which arose from sin, is wont to beget implacable sedition in souls, 396. The cupidities of the affections make those who are subject to them mindless, 492. How miserable are those who, after receiving the doctrine of God, deliver themselves to cupidities, 492. Care of souls, 382. Chariot, 435. The cithara and psalter were invented by Jubal, 493. D Laban was a lover of the cithara and of music, 493. Evil demons are called the anger and fury of the Lord, 363. That they confuse the mind of man by wicked power is likely, 381. Those whom they have rendered void of the fruits of justice, they imbue with errors concerning knowledge, 392. Demons are nourished by the vapors of sacrificed victims and the smoke emerging from incense, 398, 558. Perhaps there is in animals some relation to the properties of demonic bodies, 399. Demons dominate in the air, 434. They are compared to a bat, 447. They are neither angels nor humans, 447. Those who adore them are metaphorically said to adore bats, 447. By the help of demons, the ventriloquist announced to Saul the future slaughter, 543. They foresee diseases, 543. They often announce what has already happened as if it were future, 543. A grave exactor of human life threatens—the demon—demanding that we carry out his own will, 548. Demons around altars catch pleasure from blood and the odor, 558. The same are also called giants and evil angels, 577. God uses the cruelty of demons for our remedy, 577. Flesh is delivered to demons for destruction, 577. Demons were assumed for inflicting punishments, while humanity was being created, there remained for the devil a place for penance, 591, 592. But after the envy of the devil, after the murder of him who was honored, D that place of penance was blocked for him, 592. To the proto-plast man he brought death, 592. The prince of this world is mystically called the voice of Babylon, 592. Dagon, 558. Damascus, if you interpret it, sounds "blood of the sack," 326. Damascus is the metropolis of Syria; Samaria, of the Israelites, 535. By the power of Damascus those who believe from the Gentiles are designated; by the spoils of Samaria, those from the circumcision, 535. The gazelle, a timid animal, flees far because of the speed of its feet, 585. Daniel, 588. Luxurious and copious foods, 340. One cause of sin brought upon us tables filled with various dishes, 340. David, 381, 422. Before death he washed away sins, 363. Struck by the arrows of the Lord, 364, 365. Delivered to the tempter, 364. Prepared for scourges, 370. He rejoiced not only in his own right actions, but also in the equity of others, 376. During his reign, the people were divided into the son of Saul and David himself, 484. Deebon sounds the same as "their flux," 602. The name Deebon can be accommodated to all who fall into error, 602. Those who are said to have an altar in Deebon, 602. Place of the mourning, 302. Properties of deformity and beauty, 505. When one is deflected from virtue, deformity arises, 505. The goodness of God, 421. God is truly good, 399. It is proper to the goodness of God not to inflict punishments in silence, but to announce them, 480. God wills the penance of the sinner, 577. And He threatens fearful things, and does not inflict threatened evils upon those who do penance, 577. Of God’s immutability. In the creation of the first man, God did not amend His counsel, 332. The justice of God cannot be reached by contemplation, nor can His judgments be comprehended, 550.
A God’s magnitude, 372, 439, 440. When He who is truly exalted is made known, the things previously deemed exalted are held in contempt, 445. God’s presence, 416. Nothing of the things occurring below is hidden from Him who looks down from on high, 438. God is near to everyone among us who does good, and far from one who does evil, 579. Nothing is void of God’s wisdom, 434. God’s knowledge. Nothing of the things occurring below is hidden from Him who looks down from on high, 438. Nothing is past for God, nothing future; all things are present, 462. That part of time, the "now," embraces in God even future eternity, 462. Delphic oracles, 446. The dolphin, when it sees a man, does not leap further, but fears, 319. Isaiah does not attribute emotion to God when he says, vi, 13, that He is affected by trouble, 528. Fury and wrath are not properly, literally meant concerning God, 511. Desire creates joy for those who attain what is desired, 572. The canticle of Deuteronomy, "Attend, O heaven," how it is contrary to the word of Isaiah 1, 1, "Hear, O heaven," 386. Dialectic delights in fights and quarrels, 432. The power of dialectics is a wall for dogmas, 444, 601. Isaiah 11, 16 tropologically calls a high wall the power of persuasion found in arguments, 16. The force and faculty of dialectics, 504. Abuse, 611, 613. The great day is properly that which the rising sun of justice will illuminate, 404. What is to be understood by the great day which God rejects, 404. The carnal Jew seeks a great day in those things which Jacob affirmed to be small and evil, 404. "Last days" are said to be those that are near the consummation of this age, 427. Various notions of day and night, B Day of the Lord. See Death. The dignity of virtue is a reward: the honor of dignity is a remuneration, 498. The flood. After the flood, God gave man the faculty of eating everything, 339. The disciples of the Lord are the judges of whom Isaiah 1, 26 speaks, 421. The discernment of spirits is reckoned among the greatest of God's gifts, 378. The rich man parched in the flame was scorched by his own pleasures, 425. Divination was a peculiar exercise for the Philistines, 434. Do not ask a soothsayer about your health, 544. Money is paid to soothsayers as a reward for lies, 544. Riches are an occasion for insolence, 435. For pious souls, riches are an occasion for doing good, 436. The rich man is like a vineyard that is not hoed, 482. The wealth of the rich is compared to earth, 483. Who is he who joins field to field, 488. Those who become conspicuous by the things of this world are compared to a reed, 510. The rich are compared to a hedgehog, 594. Doctrine is often called a way, 358. From evil doctrines is born the ruin of those who are seduced by error, 391. What souls are imbued with evil doctrine, 615. The wall of dogmas is the power of dialectics, 444. In dogmas, bases and first principles are supposed, 486. The effects of immoderate grief, 608. Deceit is an enemy of God, 354. Wine and gold are affected by deceit when something worse is mixed into them, 354. Purple is a figure of deceit, 468. The house of God is the Church, 427. Sweetness is the lightness of a humor which exhilarates the sense of taste, 505.
E Drunkenness is the origin of impiety, 490. The drunken can, by way of tropology, be called those falling through drink, 599. Grave drunkenness is envy, hypocrisy, detraction, 509. The desire for empty glory and the pursuit of office is a grave drunkenness, 509. See Drinkers. The Church is the house of God, 427. He who ought to worship God truly must not leave the assembly of the Church, 358. A single altar is designated, 376. Prayers and vows ought to be performed in the midst of the Church of God, 376. If we do not persevere on the foundation of the apostles, we fall, 391. To be excluded from the Church of God is a most grave punishment, 401. Various ranks in the Church, 401. It is impossible that anyone should begin to bring forth fruit unless he dwells in the courts of the Lord, 401. Those things of Isa. 1, 12 are explained, "You shall not add to tread my courtyard," 401. The Church of the Israelites according to the flesh is a widow, 413. In the Church the gift of prophecy is found, 450. The Church is advanced to greater glory through persecutions, 538. An echo is a voice reflected from hard bodies, 587. C It is a sign of solitude, 588. Why it is not allowed to be rendered in inhabited cities, 588. The pleasure of the name Edem is explained by etymology, 350. The Elamites are a Parthian race, 569. Elation is a sin, 411. Yet one can be laudably exalted, 441. The distinction between both kinds of elation, 441. The cause of elation, 442. Eleale, the same as the ascent of God, 603, 14. The elect, 542. Few out of many worship God, 425, 520, 548. Few are to be saved, 429, 520, 548. God will promote the remnant of Israel according to the election of grace to the contemplation of heavenly things, 473. Those whom God has left to Himself will be called holy, 474. Few are those who attain salvation, 474, 538, 566, 567. There is a huge multitude of those perishing, 497. Many are marked by the name of Christ, but in few is that name confirmed by the testimony of works, 497. He who gives alms so that he may be praised by men is not merciful, 617. In simplicity, offer yourself as easy to those who ask, 357. It is not for everyone to dispense those things which pertain to the care of the needy, 357. The kingdom of heaven is a reward for the dead and for caution, 357. The opening of the hand is accustomed to be used by Scripture for a liberal action, 575. To console with the hand is to bring consolation to the oppressed through good works, 575. Almsgiving which is done in reality consoles a faint heart more than an exhortation to patience, 575. An example of a pious woman toward the poor, 335. Symbols of the elements, 469. Elias, 464. When he merited to see God, 383. Emmanuel, 537. Why the discourses concerning the coming of Emmanuel were made to King Ahaz, 527. Christ is called Emmanuel, 529. Various other things concerning Emmanuel are predicted, 530. Enoch, the seventh from Adam, did not see death, 341. Ephraim, 350. Ephraim and Juda fell into extreme prevarication, 396. The kingdom of Ephraim is the dominion of the heterodox, 526. Ephraim defected from D Juda in the days of Jeroboam, 530. The use of horses, Isa. 11, 8, is enumerated along with other crimes, 435. Why it was forbidden for him to multiply horses for himself, 435. The saints eschewed the use of horses, 435. Horses neighing at females denote the voluptuous, 574. Esau, 591. Food convenient for souls is to be received, 496. Esebon is a Moabite city, 611. Esebon means the same as thought, 612, 614. The Euphrates bisects middle Babylonia, 594. The Gospel announces Him as present who was long awaited from heaven, 534. It is confirmed by the testimony of the Law and the prophets, 534. The doctrine of the Gospel is swifter than lightning, 534. Upon the advent of the foolishness of preaching, the nations, with mutual wars settled, lead a life of leisure, 432. Ridiculous is he who, with the Gospel preached, remains in the legal shadow, 433. No excuse remains for those who do not live according to the prescription of the Gospel, 567. The exaltation of God is of two kinds: one through knowledge, another while His works are recounted, and we contemplate His judgments, 499. We also exalt God in each individual well-performed deed, 499. Excommunication is a figure of those things which are to happen in the judgment of God, 421. Those who are segregated from the Church, 421. How much bad examples harm, 592. Those who are a bad example to others are to be punished more severely on the day of judgment, 555. Exodus xv, the ode "Let us sing to the Lord," is a song for a victory won, 476. Why the people in Exod. xxiv, 3 say, "We will do and we will hear," although it would have been more consistent to say, "Let us hear and we will do," 397. Ezekiel, 534. Refuted are those who say that Ezekiel prophesied while seized by frenzy, 381. Ezekiel wrote various things in the same book, 477.
F Fame is praise that is bestowed by the good, 563. The Lord sometimes brings on famine for the utility of those who are chastised, 545. Diverse species of famine, 545. There is also a famine of souls, 405. The soothsaying woman, 446. Fate. Among some, it is not agreed whether all things are governed by the providence of God, or are carried along by chance, 503. Strong women, 448. How festive days are to be celebrated by Christians, 406. Faith is generated by the work of the Holy Spirit, 371. It draws the mind more to assent than does the demonstration based on the reason of a method, 371. Just as in any discipline it is necessary that principles be handed down without any proof, so also in the mystery of theology, 371. Faith is the argument of things which are not seen, 372. Faith is the beginning of prudent speech, 372. By what reasoning we can attain the perfection of faith
A 337. Formed by God’s own hand, 337. Not as other animals was he created, 338. What is formed by God’s agency, take heed lest it be polluted by malice, 338. To man, memory of his own formation is useful, 343, 344. Why we were formed from the earth and not from heaven, 343, 344. God formed man first, then placed him in paradise, 343, 344. In what sense man is said to have been made to the image of God, 325, 326. Our likeness to God is not situated in the body, but in the mind, 327. Man is a double being, one and the same, 327; the body is earth, the soul is heavenly, 386. The manner in which man was created proves man’s excellence, 325. Man is the work of God, endowed with reason, created to the image of his Creator; in that he prevails by the help of reason, he was created to the image of God, 330. God, who created man to his own image, left it to him to be fashioned to the likeness of God, 333. From reason you have that you are to the image of God, from kindness that you are like to Him, 334. We are made to the likeness of God through the Gospel, 334. Why did God not make man to his own likeness from the beginning, 334. That refers to what was fashioned; the word "made" is said of the body of man, "he formed" of the soul, 338. Man, placed among rational beings after the angels, honored with the image of God, etc., 436.
Ages of man. Man grows like other animals, 330. Term of infant age, 331. In the first seven-year period man is an infant, then a boy, then a youth, from the fourteenth year. This is the end of the third growth, and then a man, 331. Although we are changed into another age in the first seven-year periods, we are not, however, changed by seven-year periods throughout our whole life, 331. How great the stature of man is seen to be at three years of age; it will be twice as great when he has completed his growth, 331. Properties of the three seven-year periods and of the following age, 331. When the third seven-year period is completed, the body is not raised to a higher stature, but is strengthened, 331.
Man’s dominion. By as much as he is deficient in bodily strength, by so much is man superior to beasts in the apparatus of reason, 327. As soon as man was created, he received from God a constant dominion, never to be abolished, 327. An animal destined for dominion, 328. The first power of ruling established for us, then the delights of paradise added, 328. He presides over all living creatures, 328, 329. The singular industry of man, 328, 329, 330, 336. Why man was created, 338. He can be called both vile and great, 337.
Honor is the remuneration of dignity, and dignity is the reward of virtue, 499. Various acceptations of honor, 563.
Garden (Hortus): the name used in Scripture in both a good and a bad sense, 424.
Human nature is compared to a garment, 391. In it, the purity of the heart is scarcely preserved, 583. Symbols of the human condition, 408. A man is called humble who, through sin, has cast himself down from his former loftiness, 438. The law of growing in the inner man, which has been set for us, what it is, 338. We must put off the old man, 378. Species of animals assumed to express the morals of men, 594. In what praiseworthy humility consists, 438.
Hyacinth, 469.
[I] Idols, it is the custom of Scripture to call them abominations, 436. The worship of idols is altogether ridiculous and empty, 436. The phantasms of those who give credence to lies are idols, B to which presiding demons sit by, 558, 559. Demoniac powers sit by statues dedicated to themselves, 558. When a victim is offered to an idol, a portion is destined for the demon, 559. He who makes a carved image for himself brings upon himself a demon sitting by, and through that demon, a domestic curse, 559. Idolatry is the greatest of evils, 437. Worshippers of idols used to fashion images of calves from frankincense and move them to the fire, 360. They are compared to a terebinth that has shed its leaves, and to a garden having no water, 425. How the customs of the Gentiles led to idolatry, 435. Idolatry is called ignominy, 443. Who the worshippers of idols are, 423. Those who have false opinions about God stir up spiritual idolatry within themselves, 446.
Heavenly fire does not burn, but purges, 514. All things are purged by fire, 563.
Ignorance. Those who suffer from ignorance of God, although they may be illuminated everywhere by the wisdom of God, these dwell in midday darkness, 609. Moral knowledge is not open to all of itself, even if we learn to do good things, 411. A soul purged from ignorance of God is heard, 494.
Vicious imaginations. See Thought.
Images do not represent whatever bodies those looking at them choose, 379. He who directs an insult at a royal image is consequently condemned as if he had sinned against the king, 583.
The use of earrings in Rebecca’s betrothal is praised, 468. Often, however, it is condemned, 468. Why Aaron chose earrings to cast the golden calf, 468. In what way we put off earrings, 424. Faith in the divine Incarnation is not to be denied, 529. The Lord’s flesh, raised by its conjunction with God, becomes a mountain, 427. When the flesh is raised to heaven through its conjunction with God, the Divinity descends to our level, 429. The Lord’s future advent in the flesh is signified, 513. The manner in which Christ was generated was not common, 529. He is called a rod about to spring up and a flower about to rise, 567. Christ is announced as originating from David according to the flesh, 567. He assumed flesh not in appearance, but in reality, 567. Inertia is a certain intermission of those things which pertain to our duty, 406. Diligence is proper to man, while inertia is as it were contrary to nature itself, 407. Hell is said to dilate its mouth on account of the vast multitude of those perishing, 497. It is compared to animals which, due to extreme hunger, dilate their mouths, yearning for food, 497. There is no authority set over the dead, 497. It is an obscure place in the innermost bowels of the earth, 497. The unjust man is said to have already descended into hell, 497. Who those are who descend into hell, 498. Infidelity is the mother of whoredom, 416. Herbs are the food of the weak; solid food is fitting for the perfect, 449. The vice of the ungrateful, 387. Its punishment, 614. What the difference is between the wicked and sinners, 423. Iniquity’s sister is pride. The wicked man despises justice, 458. Inquirers, 392. The enigmas of dreams have an affinity with those things which are signified in Scripture in a mysterious sense, 382. What intelligence is, 507. Who is intelligent, 507. Anger is a desire for vengeance, 511. Anger indicates a more violent fulfillment of sadness, 511. It is not properly predicated of God, 511. Severe chastisement is called anger, 511. It excels fury, 511. It disturbs the contemplation of wisdom, 509. The angry person is destitute of wisdom, 509. Anger ought to be brought forth moderately. That vice is to be cut out entirely, 509. He whom anger drags along, as if bound, is more miserable than any subject, 336. He who is not master of his anger is held in derision, 326. We are most angry by nature with those who are joined to us by relationship, when they have sinned against us, 343. Isaac, 339, 381. Isaiah lived at a time when vices abounded, 383. Why he begins with discourses that pertained to Judea and from that city in which the sanctuary was, 383. The order of the whole work, 383. Those who say that Isaiah and Ezekiel prophesied while seized by fury and madness are refuted, 381. The prophet Hosea seems more ancient than Isaiah, 385. Why the Apostle says of Isaiah (Rom. x, 20): "He is very bold and says," 398. Isaiah’s prophecy is most clear, 457. Isaiah first receives the office of apostleship, 515. Isaiah’s prophecy preceded the captivity of the Israelites by many ages, 585. Israel is the same as "seeing God," 388. Scripture for the most part calls Israel a vine, 392. Of all Israel, the part that believed in Christ was saved, 396. What Israel signifies, 408. Israel has leaves, the shadow of the Law, which it shook off in the fullness of time, 425. It is a garden planted by the Lord, but dried up, 425. Jacob, having obtained victory, received the name Israel, 430. What the garments of the Israelite people not wearing out signify, 466. The Israelite people is called a vine, 477. Israel sinned more than Judah, 484. Also, more days are counted for the sins of Israel, 484. Under Rehoboam the people was divided, when Jeroboam urged the ten tribes to defection, 484. It obtained a double name, 484. Why Israel is called Ephraim, 521. The various captivities of Israel, 569. The vision against Babylon brings consolation to Israel, who was vexed by the Babylonians, 574. Israel is taken for the spiritual and more excellent, 590. J Jacob, 493. Jacob, who is called a supplanter and athlete on account of his struggle, obtained victory and received the name Israel, 430. The name Jacob was distributed between Israel and Judah, 484. By the names Jacob and Israel, Scripture seems to suggest the understanding of two things, 551. Jassa (Isa. xv, 4) is the same as "the command is given," 603. Jashub is the same as "returning," 524. Jazer, if you interpret it, is called strength, 613. Fasting. What is required for commending a fast, 404. Which fasts the Lord says He hates, 405. The commendation of fasting, 406. Moses and Elias, about to seek God, abstained from food and drink for forty days, 406. 1212 A measure is to be kept in fasting, 406. Its utility is declared, 405. Jeroboam, who he is, whom he married, what he did, 521. Ephraim revolted from Judah in the days of Jeroboam, 530. Jeroboam urged the ten tribes to defection, 484. Jerusalem, 474, 512. When it was delivered to fire; the temple burned with fire. Destroyed on account of the sins of the people, 396. Besieged by the Romans, 530. God is the founder of the heavenly city Jerusalem, 599. Who are to be saved in it, 599. John is the voice of the Lord cutting off the flame of fire, 361. Dwelling in the mountains, 361. John baptized in the desert, 361. He revealed the hidden things and rebuked the condensed vices, 361. Joatham is the same as "the consummation of Iao," 522. The sign of Jonas indicates the descent into hell and the resurrection, 527. Joseph, 380. Jethro, 422. Jubal, 493. Judah. See Israel. Judea is renamed "confession of God," 525. Judea had Adam as its first inhabitant, 478. It also received the first dead man, 478. There the bone of Adam’s head, stripped of flesh, was deposited and gave the name "Calvary" to the place, 478. It is probable that Noah was not ignorant of Adam’s sepulcher and that he spread this rumor after the flood, 478. There Christ suffered death, so that where death had gained strength in Adam, there it might be rendered weak in the death of Christ, 478. This place is called fertile, as holding the first rank after paradise, 478. The earthly Jew, when he hears of the holy mountain, runs back to Sion, 352. The Jewish princes called princes of Sodom, 396. And deservedly, 397. The Jewish people is called the people of Gomorrha, 397. Jewish sacrifices are rejected, 398. The Lord says He hates fasts of the kind the Jews practiced, 405. Their hands are full of the blood of Christ, 409. They are heirs to a paternal slaughter, 409. An adulterous generation that killed Christ, 415. There are no longer any warriors among the Jews, nor any judge, 449. Up to John, all prophecy remained with the Jews; then it failed them, 450. He is not a Jew who interprets the sense of the Law in a spiritual way, 451. The destruction of the Jewish people is foretold, 456, 457. What the fruits of the Jews’ works are like, 458. The Jews could not be provoked to life by kinder words, nor to repentance by harsher ones, 477. In what way they brought forth thorns instead of grapes, 479. The time of the extreme siege of the Jews is designated, 496. The Jew according to the flesh does not look to the blessedness prepared for the saints, 498. The Jews alienated from God, 520. They seal the Law and do not enter, and prohibit those who are entering, 541. By a pretense of grammatical observation, they do not uncover the hidden mysteries, 541. Jewish rites were to be changed into an evangelical institution, 484. Judas, 502. If you interpret Judas, it sounds "confession," 554. On the day of judgment the just will be snatched up and led away by the angels, 342. The eighth day will be the day of judgment, 342. On the seventh day of creation, whatever things of the age there are is figured; it will fall away from the mind, 362. Things divinely inspired will be set before the tribunal of Christ, 362. The words by which just judgment of God is recalled to memory are sharper than arrows, 364. God’s judgment is to be kept continually before the eyes, 370, 411. Divine judgment provides a place of purification for those being judged, 413. Why Scripture represents judgment through prosopopoeia, 413. It is probable that in a moment of time every action of our life is to be imprinted as if on a tablet, 413. In the memory of men, the appearances of deeds will be excited, 413. In the judgment of God, the things themselves will be set before us, 431. A description of the judgment that will be in the final hour, 460. The prince of this world will deliver us to the Judge, 460. They who will be condemned will assent to the judgment pronounced against them as most just, 462. The mind, by an inexplicable force in a moment of time, will imagine for itself both the judge and those things which are joined to divine judgment, 462. Actions will stand around us, marked with their own signs, 465. Whoever fears Christ’s tribunal and recalls to memory the sins of his youth, does not dare to disdainfully urge judgment, 502. That dreadful one, whose judgment will be eternal punishment, 540. No one sets himself securely before the judge, unless by the Law and the accurate observance of it, 544. Christ’s advent in the day of judgment is a day of visitation, 555. Why the day of judgment is specifically called "the Day," 581. Why it is called "immedicable," 581. What is to happen in the day of judgment, 581. "Junior" is used not for a youth in age, but for one addicted to desires, 454. Youth is not an impediment to one studious of virtue, 454. They who are subjected to adolescents are miserable, 460. An oath is prohibited in the Gospel, 355. He who does not swear has avoided the danger of perjury, 356. Often a firm purpose A
A wears the appearance of an oath, yet they are not oaths, 356. The just shall be snatched away on the day of judgment and led by the angels, 343. As if stars, they are received into heaven, 343. In them, the spirit is prompt, the flesh is weak, 368. One can perform something just, even if not justly, 411. The just man is like a tree planted by streams of water, constantly irrigated, 510. What the armor of the righteous is, 577. Justice is burdensome to the wicked, 438. Difficult to contemplate, 504.
Laban, 493, 528. Things obtained by labor are loved more, 382. Milk does not retain images, 379. What the clothing of the Lacedaemonians was like, 469. Lamech's slaughter is avenged seventy-sevenfold, 342. Peter asking to be forgiven seven times introduces the remission of Caleb; the Lord, however, seventy-seven times, Lamech's, 342. Why wool and snow are used to express the resemblance of white things, 414. A lance is an instrument for fighting at a distance, 431. Let not him who holds false opinions about God think his praises are accepted, 572. It belongs to the same heart both to offer glory fittingly and to adorn with praises rightly, 572. It is the mark of a man endowed with advanced virtue not to be puffed up by praises, 461. Lion, 336. See Animals. The New Law prescribes more perfect things than the old, 356. To some, the yoke of the law seems hard, 538. The law was given before the witnesses of heaven and earth, 386. The law flourished for little time, and exchanged its state with the doctrine and truth of the Gospel, 293. What the difference is between a "discourse" and "law," 397. B The legal high priest is rejected, 400. It is fitting to interpret the mind of the law in a certain spiritual sense, 400. With legal things rejected, the approach to the Gospel is undertaken, 410. The law went forth from Sion, 430. Christ’s law and discourse is the cause and origin of peace, 431. Whose task it is to interpret the sense of the law spiritually, 450. The preparation of the Gospel prefigured, 466. We believe that the things mentioned in the law are a shadow of heavenly things, the Psalmist calls them, 539. God granted the aid of the law, 544. The law and the accurate observance of it will set you before the judge secure, 544. Everything difficult to observe in the law is contracted into one sum, short and easy to observe, 567. Libanus was once a mountain of idolatry, 442. The Lord will crush all Libanus, 360. Book of life. Some are written for perdition, 474. Who is blotted out from the book of the living, 474. Free will of human nature, 415. It is necessary first to will, and then to be heard, so that what is in our power may not be subject to necessity, 415. All happiness, and the life that is spent in hardships, depends on our will, 415. When wickedness is laid aside, this is an effect of our care, or when good things are conjoined with it, 442. What is proper to free will and what to grace, 514. Our nature has an equal propensity to good and evil. It is compared to a balance, 530. Envy, what it is, 390. That which lacks a body is not circumscribed by place, 346. Primarily, place belongs to the body: the soul is concluded in a place as a companion of the body, 349. What a fat place is, 477. Luke, 459. Lights, 424. The cycle of the moon is completed in thirty days, 403. What a crescent ornament is, 467. Some interpret it as a necklace, 466. Light is a substance that dissolves darkness, 504. When it is clearer, 609. Abstinence from food restrains luxury, 405. Where the lyre was once stored, 490. A beautiful description of women playing the lyre at banquets, 490.
M Madai is the founder of Media, 586. If you interpret Madai, it sounds like "extension," 586. A description of a magistrate going forth in public, 344. Slander is something less than insult, 440. Malice. See Vices. Morning. Various acceptations of this word, 492, 493. Manna is said to have been like the frost of the earth, 602. What the "hand" signifies, 385. The mode of praying with extended hands is familiar to the saints, 408. He who operates celestial things is said to lift his hands, 408. The lifting or lowering of the hands are symbols of the human condition, 408. C The Jews show their hands full of the blood of Christ, 409. Hands are the organs of thought, 459. The "hand of the Lord" is called Job 11:5 and 19:21, a vindicating power. The "strong hand" is the virtue that is the creator of all things whatsoever, 538. The hand of the Lord shows itself in every age, 568. It was manifested in the advent of the Savior, 568. The Virgin Mary was not subject to the law of purification, 529. She remained a virgin after childbirth, 529. It is piously believed that she was a prophetess, to whom Isaiah came through an access of knowledge, 535. By the name of "sea" it is fitting to understand the place of miseries, which is also called the valley of tears, 570. Why the male is presented before the sight of God three times, 400. Medes, 391. The name of the Medes, if transferred, signifies "of the sufficient," 586. A physician should be consulted by the sick, 544. Melchizedek was a type of the Lord. He received a tithe from Abraham, 428. Beggary is an occasion of business for many, and a subject for obscene pleasure, 357. It is our duty to have care of the mind, 383. Malignant powers strive to imbue us with errors regarding knowledge, 392. When the mind becomes weaker, and on the contrary, the condition of those oppressed by wealth is to be lamented, 553. What a great mind is, 559. A great and prudent mind can be understood as a versatile wit, 560. Those who among the Greeks search for the force of words say that mind is "prudence turned contortedly," 560. Infamy is branded upon the hireling, 616. A hireling of a priest shall not eat the holy things, 616. The miracle mentioned in Acts 3:6 compelled assent to the Divinity of the Only-Begotten more than the nexus of arguments, 371. To exasperate a meek and good man is truly great wickedness, 389. Moab, if you interpret it, sounds like "from the father," 570. Various things reported about him in Scripture, 600. What is expressed figuratively in Scripture under the name of the Moabite woman, 601. The old counsel of Moab could bring no detriment to Israel, 611. God rarely spoke to the Moabites, 616. What a "dropped necklace" is, 467. Another said more clearly "little chains" instead of a dropped necklace, 466. A mountain is earth elevated on high, 427. To whom Scripture is accustomed to attribute the name of mountains and hills, 564. Death is compared to birth, 375. It is not to be feared, as it is an occasion of life, 374. The birth of holy men should be mourned rather than their death, 374. The relics of those dying for Christ are precious, 375. Many rashly invoke death, 578. Who can desire the day of the Lord, 579. Who are the legates who will be troubled then, when the day of the Lord stands near, 579. Mortification. See Body. Moses, 382. The seventh from Abraham received the law, 341. Educated in Egyptian disciplines for forty years; worked at contemplation for another forty: after which, being deemed worthy of the vision of God, he took up the care of men, 382. The Mosaic elevation or depression of hands were symbols of the human condition, 408. Moses received counsel from his father-in-law Jethro, 422. He heard God speaking to him. He confessed his slowness of speech, 439. Gifted with the vision of God, and earned it by the confession of firmness, 457. Sent to bring a good benefit to the people, 514. Is recounted among the apostles, 515. Why the one sent pleads for deprecation, 517. When he had removed himself from the administration of human affairs, he pitched his tabernacle far from the camp, 524. The face of Moses was sprinkled with glory, 572. In what things a woman is weaker than a man, 335. In what the female sex exceeds the male, 335. In what things men and women are of equal condition, 335. A certain woman's pious theft, 470. It is more shameful for a woman to be shorn, more shameful to be disfigured by baldness, 470. A woman who adorns herself to attract the desires of the incontinent has already committed adultery in her heart, 444. A woman panting for debauchery declares the impurity of her soul by her glances, and shoots a certain destructive poison, 464. She is compared to a basilisk, 464. She who has induced many to hunt for her soul walks with a raised neck, 464. She is a sign of one who exalts herself and lives in delicacies, 464. Those who turn their eyes aslant provide a specimen of a wicked will, 565. Pure of heart. The Holy Spirit is present to those who are of pure affections, 479.
Whole world as a written book, which calls God’s praise to remembrance, 338. The wisdom of this world begets ignorance of the dogmas necessary for salvation, 582. The confusion of this world can be called Babylon, 592. Gifts. If a president of the Church holds out his hand for gifts, he is called a partner of thieves, 417. Among the precepts was this, that rulers should shake their hands free from gifts, 417. Fly, takes its origin from dung, 531. Laban was more fond of music and the cithara, 493. Mystical things it is not fitting to tell to all, but to one’s neighbor, that is, to those who are sharers in the mysteries, 354. It is a gift of God when the Holy Spirit pours in light for understanding mysteries, 384.
N Nabay is interpreted by the name of sitting, 603. Nebuchadnezzar, 380, 528. He led the people into captivity, 569. Nathan, 479. Nature. By nature there is in us a great opportunity for good, 544. Ships of the sea, who are called such, 444. Nazarenes, 508. Nebrim water, 605. It is foreign to that water which God bestows upon those who believe in Him, 605. The force of this name, Nebrim, is unknown, 605. Scripture calls those "groves" who are accidentally mixed together, having no fruits, 564. New moons, 403. What Isaiah 1, 15 understands by them, 403. Black silver, some say is so called on account of the rust with which it is covered, 503. Nile takes its origin from Ethiopia: on the side where it pours itself into the sea, it has Egypt adjacent, 351. Nineveh. In Nineveh the future destruction was proclaimed, because God wills the repentance of the sinner, 577. Snow does not represent the images of those looking at it, 379. How it becomes white, 414. Why snow and wool were taken for expressing the likeness of white things, 414. Noah does not curse Ham, but his offspring, 582. Knowledge of God. Having been introduced into the world as if into a common school, we have been commanded to know God, 445. God is known in two ways, either through visible things, or through the doctrine of the law that has been handed down, 538. Night is of itself a sad thing, 601. The punishment which is inflicted by night is wont to be more bitter, 601. Clouds and rain, what they are, 483. Prophets are compared to clouds, 483. Numbers. In the book of Numbers, who are to be numbered and who are not, 565. The number six is akin to the creation of the world, 341. It neither begets another from itself, nor is it begotten by another, 341. Among the Hebrews it is venerable on account of the Sabbath, 341. In it fall the feast of Tabernacles, Trumpets, and the day of Atonement, 341.
O The end of reproofs is very useful, 431. Wherefore rebuke must be used, 431. In reproof a balance must be kept, 441. The "eighth" is spoken of in Scripture, as eternity follows this state. Hence Psalms are inscribed "for the eighth," 492. Eyes, why placed in the head, 345. One was not enough, that they might look upon things further away more clearly, 346. What tunics of the eyes are, it rejects all contact, 346. Why the tips of the hairs protrude on the eyelids, 346. Why, when watching something far away, we place a curved hand over the eyebrows, 347. The use of the eyebrows, 347. From one small member, namely the eye, the divine providence weighing matters toward men is manifest, 347. The contemplation of a body that is lusted after is harmful, 444. In many places of Scripture, the turnings of the eyes are taken in a bad sense, 465. Sweetness of odors is supplied to the sick, 340. Sweetness of odors is a part of pleasure, 469. The sweetness of an odor incites to lust, 470. Og was called King of Bashan, which they interpret as obstruction, 443. Vegetables are food for the infirm, 449. Onocentaurs. Those whom the Septuagint called onocentaurs, Aquila called hairy, 588. It signifies a certain filthy kind of demon, 588. Works. Not only is a good work to be done, but with an upright mind, 353. He who works righteousness is an irreproachable worker of the Lord, 353. Through good works it is fitting to perform penance, 398. Unless we have the judgment of Christ before our eyes, we cannot persevere in good works, 411. Toward the justice which is poured in at baptism, good works are required to preserve it, 414. Every action performed beyond right reason is an abomination to God, 436. Obscene actions are abominations to the holy, 436. Perfect malice is when one sins both in will and in deeds, 459. It is to be believed that transgressions which reach the deed are one’s own sins, 564. Opprobrium. See Reproof. Orion, a most splendid star, will not give light on the day of judgment, 581. The collection of twenty-two stars is called Orion by Scripture, which some call Bootes, 581. The magnitude of these stars, 581. They are located in the northern part, 582. Ornament of the body is as vain as is the glory emerging from it, 467. Orphans, who they truly are, 412. "Mouth" is said to be the captivating power of speech, 552. Hosea the prophet seems to have preceded the prophecy of Isaiah, 385. Leisure seems to follow every feast day, 406. Who are said to spend hateful leisure, 406. It is to be avoided, 406. How the Lord wishes us to be at leisure, 407. By the name of sheep, who are designated, 533, 594. Weakness of the sheep, 585. Uzziah, king of Judah, is the same as the strength of the Lord, 522. The same who in II Chron. xxvi, 1 is called Uzziah, is called Azariah in IV Kings xiv, 21, 385. Isaiah, Hosea and Amos prophesied under Uzziah, 385. History has revealed that King Uzziah was wicked, 596. Branches. See Vine. Eyelid. See Eye.
P Panthers, by what method they are deceived, 329. See Animal. Description of the earthly Paradise, 348. Wherefore it was created, 348. How one may return by a return journey to the life once established in Paradise, 340. In the first Paradise, filled with common woods and plants, afterward trees far more excellent were planted, 347. The delights of the earthly Paradise, 349. Things which are far superior to those of this life, 349. That those were delights by which lust is begotten, it is not pious even to say, 350. The names of its plants are kept in silence. The place Eden, the etymology of the name signifies pleasure, 350. Why, with the world already established, did God plant Paradise, 350. Whoever should say that the seat of the saints was a corporeal place, would perhaps not err in his conjecture about Paradise from that which is fitting, 351. The crime of parents passes to their descendants as if a law, 435. The pain of childbirth, what it is like, 580. What it signifies, 580. Christ calls those "little ones" who have been accounted worthy of the revelation of mysteries, 542. We celebrate the Pasch not in the leaven of malice, but in the unleavened bread of sincerity, 401. Toward evening Christ is sacrificed for the Pasch, whose flesh is truly food, 401. Shepherds. The strength of bread is taken away from the Church, when it labors under a lack of those who teach solid dogmas, 449. The scarcity of shepherds is a sign of desertion, 450. When the soul is at stake, shepherds must be sought out, 452. When the Church is governed by those who adulterate the word, they themselves are dominant mockers, and no account is taken of the flock, 456. Who are unworthy shepherds, 456. In the Jewish sedition, many judged themselves unworthy to be set over others, 456. At this time very many unworthy ones do not contradict, very many intrude themselves, 456. Not a few seek after the principate, 457. Those who are set over the body of the churches are in the place of the head, 604. Patience. Whatever we take upon ourselves to bear willingly, although it is arduous, we are accustomed to sustain, 514. Paul. St. Paul, as soon as he drank in the faith, without delay approached the preaching, 547. Like a runner, he hastened to the end, 548. Numbered among the dispersed of Israel and Judah, 569. Being a wise architect, 547. Poverty is a guide to piety, 435. Some are blessed poor, who for the sake of piety have spurned all things, 464. Peace which is given by God does not admit of an end, 550. Sinners on the day of judgment will lie prostrate, falling to the depths by the weight of their sins, 343. He who perseveres in sins delights in them: he who returns to himself loathes them as fetid, while he is dragged down into the servitude of the flesh, 375. The contemner of God is compared to the ox and the ass, 387. When we fall away from God, we are delivered over to aliens who devastate us, 391. A description of a youth who has fallen into debauchery, how an all-encompassing ruin awaits him thereafter, 392. He does not wish to stand in the place of those who lament, because he is ashamed, 392. He invents false excuses to deceive the inquisitors, 392. He who says, I have sinned, and
A afterward perseveres in sin, does by no means confess, 407. He who, when he discovers his sin, hates it, he confesses, 407. There is no benefit derived from sins forgiven to one who still sins, 407. He who is impure receives no profit from the remission of the vices of impurity, 407. The sins of the soul are remitted when the soul, having mastered itself, excites hatred against the contrary habit, 407. He who is thus affected within himself can be absolved from his former offenses, 407. To him who recovers a habit contrary to the inclination toward sinning, the gift of forgiveness is useful, 407. God threatens that He will reject those who, after they have risen up from many falls, finally succumb, 407. The voice often indicates that similar crimes have been forgiven, 407. It is impossible that anyone, without the forgiveness granted by God, should devote himself to ordering his life according to virtue, 407. It is the will of God that he who has been involved in sins should put an end to the past and revive through repentance, 408. A soul established in the habit of the evil of sin is compared to those things which have been dyed many times and with much labor, 414. The arm of the sinner is the producer of sin, 423. What difference exists between the unrighteous and sinners, 423. Those who sinned before they learned the Word need to be cleansed by water and, B being noxious, to be purified by fire, 475. He who performs works liable to corruption is like a vine, 482. Most miserable are they who, as life begins and ends, do not cease from vices, 492. The unrighteous man is said to have already descended into hell, 497. Everyone is bound by the chains of his own sins, 501. The root of the sinner shall be burned up, 510. Whoever is caught in sins and is aware that he is worthy to be converted by blows, now turning away from sin, flees as if from fire, 565. When we sin, we join ourselves to the army of demons, 566. Those who are enslaved to impurity, and are overcome by anger, and serve avarice, do not wish the Lord to reign over them, 580. The Lord alone did not commit sin, 428. Every sin is committed through ignorance, 366. If it comes out into the open, it shows hope of amendment, 366. It is compared to a red color, because it destroys souls, 414. It casts man down from his former loftiness, 438. Sins which have a certain kinship among themselves are punished by a like reason, 440. Whoever is blinded by sin is mocked by aliens, like Samson, 455. Transgressions committed through ignorance need ablution, 475. Those, however, which lead to death are called blood in Isaiah iv, 4, and need the judgment of burning, 475. Those who link a second and third sin to a former transgression drag sins as if with a rope, 501. They are compared to those who weave ropes, 501. Malice consumed through long premeditations is a long rope, 502. Its description in the incontinent man, 501. Such ropes are most difficult to untie, 501. Why they are compared to the yoke-strap of a heifer, 501. Nothing so disturbs the contemplation of wisdom as sin, 509. It is called a sour grape, 525. It is compared to grass. A preceding sin becomes an occasion for sinning, 553. Sin is not implanted in our nature, but intervenes afterward, 556. He who is defiled by sin loses present purity. It is expiated through repentance, 591. Why the remembrance of sins is to be avoided, 594. Various effects, 340.
Pentapolis, 396, 397. Peregrination is a temporary stay, indicating a transitory life, 352. Abstinence from food is not enough for acquiring perfection, unless the soul abstains from those things which nourish malice, 405. Respect of persons. See Justice. Rock. Various sayings occur in Scripture concerning the rock, 438. Peter. The vision of Blessed Peter, Acts x, 11, what it indicated, 594. Phacee, Isa. vii, 1, the same as opening, 522. The phantasms of those who believe lies are but idols, 446. Pharaoh, 380, 528. Prayer of the Pharisees, 408. Divination was a peculiar practice among the Philistines, or Palestinians, 434. They are properly called aliens, 597. The name Philistine, translated into the Greek language, signifies those falling by drink, 599. Phlegm, what it is, 390. The Phoenicians were accustomed to plow a vineyard with oxen, 488. Phygellus and Hermogenes were delivered to Satan not for destruction, but that they might learn not to blaspheme, 577. He is called a physicist who contemplates the beauty of visible things, 494. Mention is made of the Pleiades in Scripture, 582. In the Pleiades, seven stars appear. They are arranged in a triangular form, 582. Rain, what it is, 483. A twofold kind of punishment, 453. The most grievous punishment for adolescents is for the king to level the city, 453. C
The sign of repentance is sackcloth, 326. God is placated through repentance and confession, 342. That it is a festival day for the lover of brothers when the foolish return to the light through repentance, 403. It is the will of God that he who has been involved in sins should put an end to the past and revive through repentance, 408. He who sows abundantly through excellent repentance shall carry away sheaves of repentance, 459. Sins are expiated through repentance, 591. Repentance invites one first to crush one's own heart, then to make known the manner of one's repentance, 604. Works of repentance are not required from one who is imperfect due to tender age, 605. Fruits are not solid food, 393. People and nation are usually mentioned together in Scripture, 388. Who are to be understood as the powerful, 420. Why an insatiable lust for drinking exists in drinkers, 489. Drinkers bring eternal punishment upon themselves, 489. They invent and devise many things for the sake of drunkenness, 489. The bodies of the drunken are compared to riverbeds through which torrents flow, 489. What punishment is to be inflicted on the drunken, 490. Precepts are light, which shake off the darkness of ignorance, 495. Evil teachers are the cause of the death of their disciples, 606. Spoils consist in distribution, 557, 571. Preaching. The Word of the Gospel, while we preach it to a neighbor, must be sprinkled with no guile, 354. The beginning of prudent speech is faith in the heart of the speaker, 372. He whose doctrine is sound and life blameless can use the liberty of reproving, 398. The speech of the Lord inviting to life was a song: the preaching of John was a lamentation, 477. Whoever does not practice what he preaches, even if he teaches, deprives himself of all credibility by which he might be useful, 343. A head of the Church, if he reaches out his hand for gifts, is called a companion of thieves, 417. A prince ought to abstain from taking vengeance, 419. The vengeance of princes, 419. It is the calamities of the subjects, 419. First principles and bases are posited in dogmas, 486. It belongs to a man of integrity to give effort to seeking the truth, and rarely to descend to the care of the flesh, 404. Few are the honest money-changers, few those who can explore all things, retain the good, and abstain from all appearance of evil, 417. One action does not make an honest man, 354. What is the gift of prophecy, 378. How a soul becomes worthy of the gift of prophecy, 380. The prophetic inspiration is compared to visions which happen in sleep, 380. Prophets were once called seers, 380, 573. The mind of godly men sometimes sees through a vision, sometimes through a dream, things which it received neither by eyes nor by ears, 380. Prophets see not only things future, but things hidden in the present, 380. There is also prophecy when something is foreseen through a dream, 480. How Pharaoh and Nebuchadnezzar foresaw the future, 380. How Balaam the prophet and Caiphas, 380. The discourse did not happen to Balaam and Caiphas by merit, but by the opportunity of the time, 381. Why a prophet is called a seer or one who sees before, and prophecy a vision, 383. Some did not assign the times of their prophecies; some were passed over by their parents, 385. Why others noted the kingdoms of the barbarians, 385. All the prophets were councilors persuading what is conducive, and before them Moses, 422. Nations mocking the human prophets, who spoke as if from the person of God, 426. Prophecy remained among the Jews until John, then it failed them, 450. In the Church the gift of prophecy is found, 450. Prophets are compared to clouds, 483. How they perceived the Word of God, 352. They did not speak as if alienated from their mind, 573. Prosperity. See Calamities. A winepress is the synagogue of the Jews, 479. Divine providence toward men, 347. It is not agreed among some whether all things are governed by God's providence or are carried along by chance, 503. Just as God does not disdain to look toward the care of men, so neither do the celestial powers deny their ministry to men, 513. The precept of injuring no neighbor requires much diligence, 355. Any man whatsoever is our neighbor, 354. Psalter. See Cithara. Some false apostles, deceitful workers transformed into the apostles of Christ, have been abandoned by God, 613. In the time of Micheas, as in the age of Ananias under Jeremias, there was a lying spirit among the false prophets, 553. Those who are suffused with shame change the color of their face, and with downcast eyes, 464. That a maiden can be called a woman in the flower of her age; D
(this is the first page of the chain)
1219 A INDEX OF SUBJECTS AND WORDS
Jews contend that the damsel cannot be, 528. The same contend that the Hebrew word denotes a damsel, not a virgin, as the Septuagint would have it, 528. But it is clear from Deut. xxii, 25 and III Kings 1, 3, that the word "damsel" is used of virgins, 529. Beauty and the nature of deformity, 505. Dust, to which those who are compared, 510. Purple, 469. It is imbued with a diluted redness, 414. It is a figure of guile, 468. Use of purple, 468. A purple garment is an occasion for softness and bragging, 470. He who is clothed in purple is loath to cast himself upon the ground and worship God, 471.
Q Oak. See Terebinth.
R Rasin and Aram are the same as sublime, 536. Reasoning must judge of things to be spoken and things to be done against thoughts and wicked demons, 481. All things must be done with judgment, 481. Peace follows the judgments of those who are judged rightly; tumult accompanies unjust judgments, and he who commits iniquity, 484. Rebecca, 469. Kings established from the own rashness and madness of the Jewish people, 421. Kingdom of God, what it is, 612. Relics are precious where death in Christ has occurred, 315. He who touches the bones of a martyr receives a participation in holiness, 315. Rest can be understood in a double sense, 568. To look and to consider differ in this, that "to look" is said of the perception which occurs through the eyes; "to consider," of the contemplation of the mind, 490. Resurrection, the mystery of it prefigured, 550. A net seems to have been an ornament interwoven with hair, so that it might excite the color of the hair with its own color, 468. The net of the spouse in Cant. vii, 5, is commended, 468. Roboam is like him who prefers the will of his vain heart to wiser counsel, 452. Roboam is called the Younger, 454. Roman empire, the times of it predicted, 520. Those things which are foretold concerning the Assyrians in Isa. viii, 20 are perhaps fulfilled by the Roman army at the birth of Emmanuel, 531. Romelias is the same as the exaltation of circumcision, 522. The son of Romelias tropically signifies discourse containing false doctrine, 536.
S Sabaoth, that is, of hosts, 542. Sabbaths: which are false, which are true, 403. Those things which are said concerning sabbaths render him liable to a curse who understands them in a carnal sense, 403. What is the spiritual sense, 403. Sackcloth, a sign of penitence, 326. An occasion for contrition and humility, 470, 471. Priests about to enter the sanctuary, and Nazarites, are forbidden by the law from the use of wine and strong drink, 508. Let him be lamented to whom the dispensing of the mysteries has been entrusted, if he conducts himself with his mind immersed in wine, 508. The garments in which the priests were clothed when they entered the sanctuary were symbols, 469. Sacrifices: the Scripture does not reject them entirely, but only those of the Jews, 398. The multitude is reprobated; God requires one sacrifice. Let everyone offer himself to God, 398. The one sacrifice is approved for the blotting out of sin, 398. Demons are nourished by the vapors of burnt victims and the smoke arising from incense, 398. Various rites of sacrifices, 402. Arrows fixed in David, which they are, 364, 365. Discourses sharper than arrows, 364, 365. Savior: that noble man of whom Luke xix, 12, speaks can be called this, 379. Seeing the world subjected to the empire of sin, he did not refuse to become their king, 579. But those who were subjected to the prince of this world sent legates to reject his rule, 580. These legates are they who were the authors of the Savior’s death, 580. Samaria is the region of enemies who have corrupted sound doctrine, 526. Metropolis of the Israelites, Samaria, 535. What pleasure is appropriate for the saints, 350. The saints are as the light of lamps, which is dulled by the light of the sun, 440. Wisdom, what it is, 507. Who is wise, 507. Saul, the son, 484. By the help of demons, a ventriloquist announced the future slaughter to Saul. How that was done, 543. Knowledge, what it is, 507. Who is knowledgeable, 507. All knowledge is from the Holy Spirit, 508. No one knows how many and how great things he is ignorant of, unless he has had a taste of this knowledge, 546.
1220 Sparks of fire are compared to the works of sins, 424. The words of the divinely inspired Scripture shall be set before the tribunal of Christ, 362. While the light which is in the divine Scriptures is reflected as if in a mirror, we understand ourselves, 332. We will dwell within the Scriptures without offense, if we are helped by those things which can be perceived by the senses, and are not offended by those things which are difficult to the intellect, 381. Why God willed that there should be obscurity in the Scriptures, 382. It is the custom of Scripture to relate future things as if they had already happened, 390. Different rewards for those who hear the sense of Scripture differently, 415. Those who misuse the Scriptures, 417. Properties of Scripture, 426. Nothing is idle in the words of the Holy Spirit, 429. Things that are paltry and inglorious are especially held of no account in Scripture, 435, 596. First, simple faith should be applied to the Scriptures, then the hidden sense should be investigated, 526. It is the custom of Scripture to follow the common opinion in the naming of things, 560. Sebama sounds the same as conversion, 613. What is to be understood by the vineyard of Sebama, 613. Seboim, 396. "Sedec" is an obscure word, 611. It is the property of sedition that nothing is discerned, 455. Segor is the place to which Lot could arrive having gone out from Sodom, 604. Segor is a city lying in the borders of Palestine, 604. Seed is said to be either what comes from another, or what gives a start to another growth, 592. Evil seed is said of him who first gave an example of wickedness to others, 592, 593. The seed of which Isaiah 1, 9, speaks is Christ, 393. Senary number, 341. Senior and presbyter, who he is, 450. The Lord removes this person when the unworthy are offered and the worthy are neglected, 450. Old age of the mind contributes more to the commendation of a presbyter than the whiteness of the hair, 451. Elders and princes ought to cultivate the Lord's vineyard through sound doctrine and the good examples of a private life, 463. Sennaar, 558. Septenary number, 341. Various significations of the septenary number, 342. Seraphim, what they are, 515. Their chief life is to contemplate the beauty of God and to give glory to Him unceasingly, 515. What is the difference between discourse and law, 397. Dogmas of faith and discourses suitable for the correction of morals make the soul more robust, 405. There are some discourses by which we are protected as if by a wall from the truth itself, others devised to corroborate falsehood, 443. Discourse is as a vehicle of intelligence, 449. There are those who, upon hearing the discourse of doctrine scattered, embrace the discourse and bear fruit, 540. Vices are called serpents because of their variety of pleasure, 361. In paradise the serpent was tame, walking erect on its feet, and shedding its old age, 378. What is the serpent's prudence, 594. The Hebrews call any drink that can cause drunkenness "sicera," 488. If we interpret "sicera," it signifies drunkenness, 508. A sign is a conspicuous thing, indicating something obscure within itself, 527. A sign is always present, but it indicates either past, present, or future things, 527. Those things are called signs by Scripture which are admirable and express a mystical discourse, 527. God himself gave a sign through himself to the house of David, 328. A sign is a demonstration of some stupendous thing, 528. The sign of which Isaiah 7, 12 speaks is the cross of Christ, 569. Sin, a species of demons, 588. Siloam, water of, 535. By the water of Siloam, the divine Word sent from heaven is to be understood tropically, 539. Fine flour is frequently used in sacrifices, 402. Its use has been abrogated, 402. Spiritual discourse is that which is had concerning God, distinct from carnal intelligence, 402. Simon, 516. Sion, 474. The mind is sometimes called Sion, 600. Sirens. Through sirens, demons seem to be designated, 588. That animal, a lover of solitude, often lurks in the most sterile sands, 588. Exterior discourse relates that sirens were women who sang most sweetly, 588. He who turns his ears away from the truth so as to be converted to fables is held fast by the sirens, 589. Sodoma, 387. The same as declination, 396. Who are the princes of Sodom, 396, 397. History is silent concerning the princes of Sodom; yet it makes mention of the conquered kings,
396, 397. What Sodom signifies, 588. It presided over the Pentapolis, 597. A Solitude helps a man to collect his mind, 524. Many have been lovers of solitude, 524. Why those who have had sleep turn pale, 326. Somoron, that is, Samaria, 526. Through deceitful sophistries and depraved conversations, some corrupt good morals, 603. Sorech, which Symmachus interprets as "choice," 478. A spectator can be called he who, progressing from visible to metaphysical things, has stood before God Himself, 494. Hope placed in God does not admit of alternating turns, 566. Blessed is he who, having removed from himself every hope of worldly things, confers his sole hope upon God, 566. He who looks upon the rose of thorns should return to the memory of sin, 348. The Holy Spirit is present to all: but to those alone who are pure in their affections does He exhibit a particular virtue, 379. What is required so that one may be apt for receiving the Spirit, 379. The operations of the Spirit exceed the powers of human nature, 379. He looks upon the merit of each soul and distributes according to merit, 379. The Spirit does not work in just any minds, 379. Through the mere presence of the divine Spirit, wicked power is confounded, 381. The Holy Spirit is called the mouth, because He is said to have proceeded from the mouth of God, 415. The fountain and origin of all knowledge, 508. The seven Spirits according to Isaiah, XI, 2, 472. Spoils are whatever things are placed around prostrate corpses, 557. A star is called a star individually; a collection of stars is called a constellation, 582. Sterility or unfruitfulness, both are subject to a curse among the ancients, 472. Stupor, expressed for wonder, 381. Those who are subjects usually conform themselves to the morals of those who are in power, 417. It designates a deceitful and hidden mind, Isa. IX, 18, 554. Pride is the sister of iniquity, 581. It is altogether to be shunned; the Pharisee was involved in the sin of pride, 408. Perhaps the first sin is reproach and pride, 440. Reproach seems to be the origin of pride, 440. Various kinds of the same, 440, 441, 465. One who is lofty and sublime in disposition differs only from the reproachful and the proud, 441. An elegant description of the same, 441. Eyebrows. See Eye. Suphir, a region situated in the Indian people, in which most precious stones are wont to be born, 584. Sycaminus, what kind of tree it is, 551. It is a symbol of the synagogue of the Gentiles, 552. The sycaminus is a symbol of the synagogue of the Gentiles, 552. The Syrian, according to the Hebrews, is called Aram, but Israel is Ephraim, because Jeroboam went forth from that tribe, 521. B T Tabeel, the same as good God, 523, 525. The tabernacle of God is called flesh, 352. If it is worthy of God, it becomes the tabernacle of God, in the same manner as He dwells in the saints, 352. Perhaps the body is the tabernacle in which the Holy Spirit dwells, 393. Who is truly temperate, 613. The nature of time lasts just as long as this world, 427. Temporary spaces have their origin from the sun, the moon, and the motion of the firmament; when these are corrupted, time ends, 427. The whole nature of time is divided into three parts, 616. Darkness is air deprived of light, 504. Those who labor under the ignorance of God, these walk in midday darkness, 609. One may interpret midday darkness as the alienation of the mind, 609. We have learned from Genesis XXXV, 4, 9, that the terebinth and the oak are the same tree, 425. Certain interpreters have rendered "terebinth" as "oak," 425. Idolaters are compared to the terebinth which has cast off its leaves, 425. A great part of the earth is not inhabited, namely that which is scorched by the heat of the sun, and the northern part which is rigid with frost, 331. The foundations of the earth are unknown to human nature, 584. According to the opinion of the Gentiles, they are located at the center of the globe surrounding the world, 584. A kerchief (theristrum) seems to be a summer garment, which indeed covered but did not weigh down in the heat, 469. The kerchiefs which Scripture censures were spread out on beds for the sake of the desire for pleasure, 469. Demons are nourished by the smoke of incense and the vapors of burnt victims, 398. Worshippers of idols used to fashion images of calves out of frankincense, and used to bring them to the fire, 360. What incense signifies, 402. It has a kinship with the four elements of which bodies consist, 402. Bodily incense is held as an abomination, 403. Divine fear is placed among those things that can be C learned, 411. This fear especially leads to perfection, to fear knowingly and skillfully, not to fear all things, 539. Whence the affection of timidity, 578. The winepress is strictly the Church of God, 479. Perhaps winepresses are souls steeped in depraved doctrine, 615. Trinity (S.). Why did God not say: "Make ye," but, "Let us make man" (Gen. I, 26), 325. The profession of the triune Deity is understood as the beginning of our origin, 325. Why, when "let us make" was said, was it added "and He made," and not "they made," 325? When the male is presented thrice before the sight of God, it demonstrates the recognition of divine doctrine pertaining to the Trinity, 400. That sadness which is according to God is the beginning of him who makes progress toward heavenly things, 605. A tower consists of four walls, 481. U To avenge the slain is a comfort in evils, 471. A howl is a mournful voice, indicating the pain of the heart with a sound not articulated, 558. It is a voice full of pain, emitted for the most part by women, 611. The unicorn is a fierce animal, not submissive to man, dwelling in the wilderness, 360, 361. Urias, that is, the illumination of God, 534. Sour grapes are called sin, 525. V Pardon is an occasion for petulance and lust, 437. The divine Word sent from the heavens through the water of Siloam is to be understood tropically, 536. An angel of great counsel makes human counsel irritant; and God the Word dissipates the discourse of men, 537. There is nothing prior to Him who was in the beginning, 547. Why among the prophets is it sometimes said, "The Word of the Lord," and sometimes that addition, "of the Lord" or "of God," is absent, 426. Wishing to acquire truth without any trouble is absurd. He who turns his ears away from the truth so that he may turn to fables is held by sirens, 589. The bat, loving the night, dwells in desert places, flies through the air, 447. It is a quadruped, yet it is not safely supported by feet, nor is its flight strong, 447. It has teeth, it does not lay eggs but brings forth animals, 447. Demons are compared to this, 447. Those who worship demons are said to worship bats, 447. Widowhood must be assisted; for it is exposed to injuries from anyone wishing to attack it, 412. Vile things are held in no number in Scripture, 435. The Phoenicians plow the vineyard with oxen, 488. Tents are fixed for the custody of vineyards, which are neglected if the vineyard is unfruitful, 392. Israel is frequently called a vineyard; if the Holy Spirit who guards it deserts it as unfruitful, then the soul is trampled by wayward, senseless cupidity, 482. A neglected vineyard grows wild, 482. He who performs works contrary to corruption is like a vineyard producing wood, leaves, and tendrils, but not wine, 482. A derelict vineyard is neither pruned nor dug, 482. A rich man whose soul is pressed by the weight of earthly things is like a vineyard which is not dug, 482. Who indeed can be called truly tilled, 482. So long as we are branches, we have God as our husbandman, 391. The effects of evil, pure wine, 508. The Law forbids, both to the priests about to enter the sanctuary and to the Nazarites, the use of wine and strong drink, 508. Who ought to abstain from wine, 508. Who is said to drink wine, 508. See Drinkers. Virtue is a certain medium and mediocre state, 505. Just as in virtue, so also in malice, progress from lesser to greater things takes increase, 388. Malice entices with the softness of pleasure; virtue exasperates with the austerity of discipline, 539. The prophet calls the precepts delivered for perfecting souls, difficult ways, 539. Vision. See Eye. There is no other faculty that apprehends things to be desired as equally as sight, 333. For those things which are formidable, one can by no means discern them by hearing as well as by sight, 383. Sensible perception of creatures is called vision; the spiritual comprehension of heavenly things is called contemplation, 493. The vision against Babylon, of which Isa. XIII, 1 speaks, was not seen with corporeal eyes, but understood by the mind, 575. Those who are seized by a demon see absent things as if they were present, 573. The prophets were called seers, because the gaze of the mind in them was increased by the arrival of the Holy Spirit, 573. Vision of God, 382, 383. D
This life is generally designated by the number seven, 472. It is the duty of a holy man to pass through this life and hasten to the other, 352. Living in the flesh, he ought to be a sojourner; departing from life, he ought to rest in his own places, 352. In this life we are pilgrims just like those who have been banished from their fatherland by judges, 352.
Vices are called serpents because of the variety of pleasure, 361. There are many beasts in us, namely vices, by which you strive that you may preside over the empire [of the soul], 356. Just as in virtue, so also in malice progress takes its increase from smaller to greater [things]. We kindle the flame of hell, 425. Vices are compared to dust that hinders respiration, 510.
A heifer of three years, 605.
Man binds birds with reeds and birdlime, spreads nets for them, and pursues those that fly with arrows, 330. He who prefers the will of his own vain heart to sounder counsel is like Rehoboam, 452.
What pleasure is appropriate for the holy, 350. Bodily pleasures are like onions and leeks, 594. He who does not live according to the prescription of virtue and wallows in bodily affections puts darkness for light, 505. Those who are enticed by pleasure forget their return to their true fatherland, 589.
Voice is a percussion of the air, or a species impressed upon the air, to form which he who speaks wishes to strike the air, 358.
The voice of the Lord, what it is, 359. What the voice of the Lord is over the waters and the cedars, 360. Of one cutting the flame of fire, 361. How anyone may hear the voice of the Lord, 518. The voice that came to Isaiah, what it is, 359. The voice that came to the people was visible, that is, easy to be known, 359. What the voice of kings and nations indicates, 576. He who in announcing the Word is overcome by the desires of the flesh has a subdued voice, 575. He who rises up against the turbulent affections of the soul exalts the voice, 575.
A wound, what it is, 390.
Foxes, 594.
Vultures in their first procreation fed in the meadows, 340. Vultures are said to give birth without the mating of the seas, 529.
X
Xiphias (swordfish), or swords, 329.
Z
Zacharias, that is, remembrance of God, 534.
Zeal seems to provide the greatest occasion for many to bear enmity against one another, 570. It is sometimes taken for envy, 570.
Zygaenae (hammerhead sharks), 329.
ORDER OF SUBJECTS CONTAINED IN THIS VOLUME
ST. BASIL THE GREAT, ARCHBISHOP OF CAESAREA APPENDIX TO VOLUME I OF THE WORKS OF ST. BASIL
Proemium. 118 Begins the explanation on Isaiah. 131 Monitum on the following book. 667 BOOK ON VIRGINITY. 670 Monitum [on the book above]. Monitum on the following sermon. 810 Oratio I. — On the structure of man. 10 Oratio II. 38 Oratio III. — On paradise. 62 Homily on part of Psalm XIV (mentioned only, as it is replaced among the genuine works in Volume I). 71 Homily on Psalm XXVIII. 72 On Psalm XXXVII. 82 On Psalm CXV. 103 On Psalm CXXXII. 115 COMMENTARY ON THE PROPHET ISAIAH. 118 Monitum. 118 Monitum. Monitum on the following sermon. 810 Sermon on those living in community. 812 Arguments against the Arians. 897 Exposition on the holy and orthodox faith. 831 Fragment of the homily on the commemoration of the Blessed Virgin Mary. 835 Eunomius’ Apologetic Book. 835 Eustathius’ Metaphrasis on Basil’s Hexaemeron. 870 Notes by Fronton du Duc. 970 Notes and animadversions by Frédéric Morel. 1118 Various readings. 1131 Analytical index. 1155
END OF THE THIRTIETH VOLUME.