Various Readings

VARIE LECTIONES

Matth. ^A v, it is read, *et si quis angariaverit te*. B. Cypr., *Let us be without the forced labor (angaria) of the bearer of the cross*. Shortly after, the Lord, Matth. xv: the interpreter translates it as if the words *that which comes out of the mouth, this defiles the man* were the words of the Lord, whereas Basil has used indirect discourse, not direct: thus it would be more correctly translated: "The Lord says that it is what is within that defiles a man." I have noted elsewhere that it was from this word *koinoûn* (to defile) or *anakoinoun* that the Latins formerly invented their *inquinare*.

Ibid. C 13. *The way of life is indeed...* The same in Cicero, *De Rep.* Regarding the site of Seleucia mentioned, and Gennadius in his singular book *on the foreknowledge (peri prodioreseōs)* (whose Latin version we have added to the Basilian Appendix, both because it is adorned with most wise sentiments and weighty words, and because it pleads the cause of Basil the Great and crushes the *Basiliomastiges* [the scourge-of-Basil critics]), page 29, B, of our edition, *here etc.*

Ibid. D 7. The same Basil in his epistle ^B from Seleucia, at the beginning *...ferox*. B. August. in *Psal. ci*, concerning temporal and eternal days. Soon the same August. in *Meditat.*: *This way by which you go, is a most miserable and crowded way.*

Col. D. *For there are two ways.* Hesiod, *Works*, and Prodicus, apud Xenophon, in the *Memorabilia*. It was a Pythagorean emblem, the letter of Pythagoras. But in the Gospel also, a description of the two ways, the narrow and the wide, is proposed: B. Matth. vii, and Luke xiii. Which Juvencus Hispanus, the presbyter, formerly expressed expertly and piously toward the end of his book of Gospel poems in these verses: *The vital path is hedged with vast stones,* *And lofty virtue leads but few through crags:* *But if to those whom the deceptive and alluring plain of evils* *Has persuaded with slippery, disgraceful falling,* *It seizes them.*

Col. *those who are pests in their own evil*. ^C To this, a corresponding passage is found in Gregor. Naz. *Orat. fun.* on Basil the Great. Ibid. C 13. He writes the same to Julian the Apostate, epist. ccc. That saying of Homer tends the same way, singing that all disasters arise *From the base mind of leaders, and the hearts of the peoples.*

IN PSAL. VII. Col. B 5. *Collect.* Punctuate and change the prosody, which is in Homer, *hedane thumō*.

Col. C 8. We have followed the manuscript reading (cod. C.), to which the Latin version corresponds. *Tō enkaiein*, to inure, by metaphor from marks which are branded, or from a species of painting *enkaustikos*, to strengthen which fire is applied, whence in Mart. L. iv, ep.: *Encaustic Phaethon is depicted on this tablet,* *What do you want, you who make Phaethon double-fired?*

Yet the earlier reading could also be referred to the widely spread virus of wickedness: in which sense nearly B. Eusebius Emiss. *hom. 1 de initio Quadrag.* writes these things: "Just as when someone sins with the consciousness and destruction of many, he incurs the guilt of many: and as much as the contagion of the vice of one member creeps widely diffused through the other members, so much of the manifold evil returns in augmentation to its author."

Ibid. C 11. It is read in the manuscript codex, *o huios ekeinos*, *en dia*.

IN PSAL. XXVIII. Col. ^D 15. *By the dispensation of the Spirit*. The same is referred to by those in Clement of Alex. in his *Hymn to CHRIST*, *...of the aforementioned reason,* *With dewy Flame* *Satiated.*

IN PSAL. XXXVII. Tom. II, col. 92 D 3. *Every sin through folly*. It is a moral axiom expressed by Flaccus thus: *Virtue is to flee vice, and the first wisdom* *Is to have been free of folly.*

VARIE LECTIONES IN HEXAEMERON. (Cod. Reg. formerly 1824, today 476. — The variety of readings is of no great moment; but many scholia exist in the margin which Garnerius had neglected.)

Col. 4. *Of our holy Father Basil, archbishop of Caesarea of Cappadocia, homily on the Hexaemeron, first. In the beginning He created.* Col. 5 A 5. (*ge* interlined) *axiōpistia* (trustworthiness). A 8. *kataballomenos* (cast down). A 7. *Mōusēs*, *ü* written above; likewise the following line.

VARIOUS READINGS

B 13. *kai dia tēn eisēn* (and through the equal). Col. 5 A 10. *hupomazios* (being interlined by a second hand) *hon eisepoiēsato* (which he adopted). B 7. *apoleipōn* (leaving behind) by the first hand, and the corrector *apolipōn*. B 13. *tou Theou autēn* (His - that is, of God - it). C 5. *para Theou* (from God). C 8. *alla hē* (but the). C 11. *arxōmai* (I shall begin) by the first hand, and the corrector *arxomai*. Col. 8 A 1. *anamnēsō* (I shall remind) by the first hand, and the corrector *anumnēsō* (I shall sing the praises of). A 14. *nun gar* (for now). B 2. *kai epi tōn diarkesterōn* (and concerning those things which are more enduring). C 7. *summetron echōn tēn poiētikēn dunamin* (having in proportion the creative power). C 10. *eis to einai* (into being) in the margin. B 3. *diapheugei* (it escapes) by the first hand, and in the margin *diapheugē*. B 8. *enkataleipēi* (should abandon) by the first hand, and the corrector *enkataleipēi*. C 3. *gar* (for) is wanting. C 4. *kai hai peri* (*hai* written above by a second hand). C 6. *katastrephousin* (they overturn). C 8. *agontes* (leading). Col. 12 A 11. *anarchon kai* (without beginning and). B 4. *polon eisi keimenoi* (*eisi* written above by a second hand). B 5. *tois men eisi phainomenoi* (to some they are apparent). B 7. *diastēmasin* (by intervals). B 11. *hekastos tēn peri autous periodon* (each the cycle surrounding them). B 12. *pros to* (towards the) is wanting. B 14. *peri kriseōs* (concerning judgment). C 1. *ennoian epiginōnai hopou ge anankē* (to recognize a thought wherever there is necessity). Col. 13 *huperchronios* (beyond time). B 4. *proēgoumenōn* (being led) by the first hand, and the corrector *proēgoumenōs* (primarily). B 9. *hē tou chronou* (*tou* written above by a second hand). B 10. *parareousa* (flowing past). C 2. *zōōn te kai* (*te* written above). - *oion* (for example). C 6. *kektēmenōi* (to the possessor). C 7. *sophos* (wise) by the first hand, and the corrector *sophōs* (wisely). Col. 16 A 2. *to poiein* (*to* by a second hand). A 4. *ti enuparchontos* (something existing within). A 5. *heterou* (of another) is wanting. A 11. *gignomenōn* (of things coming into being). A 12. *kai pasēs kat' aretēn energeias* (and of every exercise of virtue). B 11. *deiknutai* (is shown) by the first hand, and the corrector *endeiknutai* (is pointed out). C 5. *ē tacha dia to akariaion* (*dia* written above by a second hand). D 2. *homou didachthōmen* (let us be taught together). Col. 17 A 3. *tōn hermēneōn* (of the interpreters). B 4. *ai* (the) by the first hand, and the corrector *ais* (to which). B 1. *pausamenōn* (having ceased). B 6. *exesti se* (it is allowed to you). B 10. *echrēsato phōnēi* (he used the voice). C 6. *eipōn* (saying) by a second hand. C 7. *ouchi autōi toutōi* (not to this very one). C 9. *phononouchi gar technitēn* (for, as it were, a craftsman). Col. 20 A 12. *tēi par' heautou* (by that from himself). B 4. *proklēthen* (challenged) by the first hand, and the corrector *prosklithen* (inclined toward). - *katarepein* (to incline downward). C 11. *ti einai* (that something is) in the margin. Col. 21 A 5. *peri gēs* (concerning the earth). A 13. *hekastē* (each) by the first hand, and the corrector *hekastēn*. A 14. *uphexaireisthai* (to be excepted). B 7. *upostoreisthai* (to be spread out), and in the margin: read *upestoreisthai*. - *tōi platei* (with/in the breadth). Col. 24 A 15. *all' anankē* (but there is a necessity) by the first hand, and the corrector *alla anankē*. C 9. *kai eph' hoper* (and upon which). D 1. *to meson* (the middle). Col. 25 A 2. *toutōn an soi* (of these, if to you). A 4. *houtō ta panta diataxamenēn* (having thus ordered all things). A 10. *tauta* (these things) in the margin by a second hand. B 6. *kai esti ti par' autois* (*ti* written above by a second hand). B 10. in the margin: *oute de to katō kai to anō* (and neither the lower nor the upper). B 11. *tauton* (the same). B 13. *echei* (it holds). B 14. *tunchanousin* (they happen to be). C 13. *pros tois katō* (concerning the things below). C 15. *methelkontes* (drawing over). Col. 27 A 5. *tauta men dielusen kai diechein* (these indeed he dissolved and to spread apart). A 6. *par' autou* (from him) by the first hand, and the corrector *par' heautou*. - *peri hōn legein nun epich.* (concerning which to speak now attempting). A 13. *huperkallon* (surpassing in beauty). A 12. *doxazōmen* (let us glorify). B 4. *hupopipton* (falling under) instead of *hupopipton*. B 9. *hō pasa doxa kai to kratos* (to whom be all glory and power). Col. 29 A 2. *sunergeiāi* (by cooperation) by the first hand, and the corrector *sunergiāi*. A 3. *parexomen* (we shall provide). A 12. *anthēōn euchroiai te kai euōdiai* (the beautiful colors and fragrances of flowers). B 2. *eipoimen an, hoti* (we might say, that). B 3. *oude ton oikeion* (*oude* written above) (nor the own). - *ho ge mēpō* (which indeed not yet). B 5. *gegonei* (it had come to be). B 12. *sunagagōn ho Theos* (God having gathered). B 13. *prosēgoreusen* (he named). C 2. *epiprosthēsin* (he adds). C 3. *proseirēsthai* (*s* written above by a second hand) (to have been named besides). C 6. *en kosmōi* (in the world), and in the margin, *en skōtōi* (in darkness). C 7. *huper heautēs* (on its own behalf). Col. 32 A 4. *agenētos* (ungenerated). A 11. *kai pankalōi kai dēmiourgōi* (and the all-beautiful and Creator). B 5. *All'* (but) erased by a second hand. B 8. *hoion hē chalkeutikē* (for example, the smith's art). B 13. *to de eidos apo tēs technēs* (but the form from the art). B 15. *tou eidous kai tēs technēs* (of the form and of the art). C 7. *huparchei autois* (it belongs to them). C 8. *prosestēkenai* (to have been set before) by the first hand, and the corrector *proestēkenai* (to have been set over). C 10. *par' autou* (from him), and the corrector *par' heautou*. D 1. *to* (the) is wanting. Col. 33 A 3. *balomenos* (casting) by the first hand, and the corrector *labomenos* (taking). A 4. *eis genesin agagein* (to bring into being). A 6. *sunapegenēsen* (grew along with) by the first hand, and the corrector *sunapegennēsen* (was generated along with). A 9. *dieschēmatisén te hōs* (and he fashioned as). - *ebouletu* (he wished), and the corrector *ēbouleto*. A 13. *thesmōi* (by law). B 2. *dianoiais* (by thoughts) by a second hand. B 3. *phōnēi* (by voice) in the margin. B 4. *epoiēsen ho Theos ouranon kai gēn* (God made heaven and earth). B 7. *estin* (is) in the margin. *euretis* (inventor) instead of *euretēs*. C 7. *apogenōmena* (from things generated) by the first hand, and the corrector *apogennōmena* (being generated from). *pathē* (sufferings) *, and in the margin *araia* (sparse) by a second hand. C 9. *dēlon hoti* (it is clear that). - *pareleipe* (he was omitting), and the corrector *parelipe* (he omitted). Col. 36 A 2. *katakaluptein* (to cover up). - *edunato* (he was able). A 4. *ēn* (was) written above by a second hand. A 10. *apokritheiseis* (having been set apart) by the first hand, and the corrector *apokrithēisēs* (having been answered [sic]). A 12. *empodios esti* (it is a hindrance). B 3. *dreōn* (of those seeing). B 7. *prosagagēi* (*s* by a second hand) (he might lead to). C 4. *dēlon hoti* (it is clear that). C 7. *autogenēton* (self-generated). - *skotos* (darkness) ... *poiētikōn* (creative) in the margin.

VARIAE LECTIONES

Col. 36 ^C 11. *ek de toutou* (and from this). 1135 Col. 36 ^C 11. *ou Markiōnes; ouk Oualentinoi;* (not Marcionites; not Valentinians;). Col. 37 ^A 1. *ēn sēpedona tōn Ekklēsiōn proseipōn tis, oukh* (if one having called it a corruption of the Churches, no). ^A 1. *hamartēsetai* (he will sin) by the first hand, and the corrector *hamartēsei* (he will err). ^A 3. *heautō* (for himself). ^A 13. *di' hydatōn* (through waters) (*di'* superscript). ^C 8. *hygeias* (of health). ^C 13. *agenēton* (unbegotten). — *agenēton mēte para Theou* (unbegotten, neither by God). Col. 40 ^A 3. *gnōrizetō. ei gar* (let him know. for if). ^A 5. *ta de ex automatou* (but those things from spontaneity). — *oion alogoi periptōseis* (such as irrational chances). ^A 9. *kynos* (of a dog) in the margin. ^A 12. *cheiras* (hands) is missing. ^B 9. *houtō en tē moira tōn kakōn* (thus in the portion of evils). ^B 13. *apantan* (to meet). ^C 7. *epigenomenon* (supervening). ^C 9. *einai epanō tou hydatos* (to be above the water). Col. 41 ^A 6. *eucharistountes tō Patri tō hikanōsanti* (giving thanks to the Father who has made us sufficient). ^A 8. *ei gar hoi katadikazomenoi* (for if those who are condemned) (*hoi* superscript by a second hand). ^A 15. *ton enapoleiphthenta en autō* (the one left remaining in it). ^B 6. *enstathera* (steadfastly). ^B 14. *to de hydōr* (but the water) by the first hand, and the corrector *tote de hydōr* (then the water). Col. 44 ^A 6. *ekkrithen* (separated out). ^B 2. *emphantikōteran* (more expressive). ^B 9. *phēsin* (he says) by the first hand, and the corrector *phasin* (they say). ^B 11. *toutestin* (that is). Col. 45 ^D 3. *pros auton aithera* (towards it the aether) by the first hand, and the corrector *pros auton ton aithera* (towards it the aether). ^D 10. *houtōs* (thus). ^A 13. *phanōtera* (clearer). ^A 14. *par' heautō* (by himself) by the first hand, and the corrector *par' heautōn* (by themselves). ^{A B} 1. *epoiesen phōs* (he made light). ^{B A} 15. *antipemponta* (sending back). After *antipemponta* a folio is missing, 14. Col. 49 ^B 2. *tōn eikosi kai tessarōn* (of the twenty-four). ^B 4. *dēlon hoti* (it is clear that). ^B 10. *(hē* is missing) *tou ouranou* (of the heaven). ^B 12. *gignetai* (it happens). ^B 12. *prōta* (first, plural) by the first hand, and the corrector *prōt* (first, singular). ^C 7. *tēn mian hēmeran* (the one day). Col. 52 ^A 6. *esti* (is) superscript by a second hand. ^A 11. *hebdomatikou* (weekly). ^B 4. *tēn ennoian hēmōn apagagēi* (may lead our thought away). ^B 6. *alla gar* (but for) (*kai* missing) *hoi peri tēs hesperas* (those about the evening). ^B 10. *kosmisas* (having adorned). ^A 4. *peri tōn prōtōn tēs geneseōs. Homilia tritē. Ta tēs prōtēs hēmeras erga...* (concerning the first things of creation. Homily three. The works of the first day...). ^C 2. *peri tou sterōmatos* (concerning the firmament) is missing. ^C 4. *mē gar* (*oun* is missing) *aphelōmetha* (for let us not take away). Col. 53 ^A 1. *poiēsamenos* (having made) by the first hand, and the corrector *porisamenos* (having provided). ^A 7. *kath' ho* (insofar as). — *emphatikōtata* (most expressively) by the first hand, and the corrector *ekphantikōtata* (most manifestively). ^A 10. *kathoson* (*ēn* is superscript) *dynaton* (insofar as [it was] possible). ^A 11. *hēmōn* (our). ^B 3. *epipoly* (much/excessively) as one word. ^B 9. *prothymian kai synallagmatōn* (zeal and of business dealings). *eumarian* [sic] by the first hand, and the corrector *eumareian* (ease). ^B 10. *protimōtera* (preferred). ^B 12. *alla* (but) superscript by a second hand. ^C 2. *tēs kardias* (*sou* is missing) (of the heart). ^C 5. *en mesō tou hydatos* (in the midst of the water) is missing. ^C 7. *rhēmatōn Theou* (of the words of God). ^C 13. *zētēsōmen* (let us seek). ^C 14. *ara kata ton hēmeteron* (then according to our). Col. 56 ^A 4. *epeita men toi meta to* (thereupon indeed after). ^A 3. *exangellei* (it declares). ^A 6. *kinēsin to en tō kryptō noēma* (motion, the thought [which is] in the hidden). ^A 12. *ēboulēthē* (he willed). ^A 14. *eis genesin* (into being).

— *prostassonta* (commanding). ^B 8. *kai philoponōs diephylachthē* (and was studiously preserved) in the margin. ^B 11. *probibazei* (he leads forward). ^C 2. *ou glōssa* (not tongue). ^C 8. *saphōs* (clearly) for *sophōs* (wisely). ^C 15. *heilonto* (they would choose) (*an* is missing) *mallon* (rather) — *ē hōs alēthes paradexasthai* (or as true to accept) in the margin. Col. 57 ^A 1. *phēsin* (he says). ^A 4. *agenēton* (unbegotten). 1136 ^B 2. *amphiballousin* (they doubt) by the first hand, and corrected *amphibalōsin* (they may doubt). ^B 10. *hoti* (that) for *hōste* (so that). ^C 3. *perischizomenou* (being rent asunder) in the margin. ^C 6. *eit' epeidan* (then whenever). ^C 9. *autō* (it/him) is missing. ^C 12. *kai sathron* (and rotten/weak) in the margin. ^D 3. *kataleipontes* (leaving behind) and the corrector *katalipontes* (having left behind). ^D 4. *tisi* (to some) (*tōn* superscript) *pro hēmōn* (before us). Col. 60 ^A 9. *tō panti paradechomenos* (receiving [it] for the whole). ^B 5. *kai pro tou ge hapsasthai* (and before even touching). ^B 7. *erōtōsin* (they ask). ^B 7. *ei sphairikon* (*men* is missing) *to sōma* (if spherical [is] the body). ^B 10. *pōs an dynētheiē* (how could it be able). ^B 12. *kykloteres* (round) by the first hand, and the corrector *kykloterōs* (roundly). ^B 13. *kai* (and) by a second hand. ^B 14. *apērtēsthai* (to be suspended) and the corrector *apērtisthai* (to be finished). ^C 4. *tou stegous* (of the roof). ^C 5. *heneken* (for the sake of). ^D 4. *diastasesin echon to einai* (having being in intervals). Col. 61 ^A 1. *diastēmasin* (in intervals). ^A 5. *kai tēn antitypian* (and the resistance/hardness). ^A 6. *tou enapolambanomenou* (of that which is taken inside) by the first hand, and the corrector *tou enapolimpanomenou* (of that which is left inside). ^A 7. *tōn nephelōn* (of the clouds). ^A 8. *apotelountas* (accomplishing). ^B 5. *katharōtatēn* (*tēn* is missing) *diaphaneian* (most pure transparency). ^B 7. *katededēsmenos* (bound down). ^B 8. *mēte* (neither) (*to* superscript) *bathos* (depth). ^B 12. *ou mēn ei de panta* (not indeed if all things). — *apasi* (to all), and corrected *pasi* (to all). Col. 64 ^D 5. *all'* (*ē* abraded by a second hand) *ho mē akouōn* (but he who does not hear). ^A 8. In the margin: *Autē phōnē tēs prokatartikēs aitias, epoiēsen ho Theos to sterēōma* (This is the voice of the preliminary cause: God made the firmament). ^A 12. *exēgēseōs* (of explanation) by the first hand, and the corrector *exetaseōs* (of examination). ^A 13. *epanagagōmen ton logon* (let us bring back the word). — *phēsin* (he says) is missing. ^B 7. *en tois ephexēs* (in what follows). ^B 8. *hēmōn* (our). ^B 14. *aphairousi* (they take away), and corrected *apaiōrousi* (they suspend from). ^C 4. *perikechyto* (it was poured around) by the first hand, and corrected *periechechyto* (it was poured around). ^C 12. *kolobon* (*gar* is missing) *an* (mutilated... it would be). ^{D C} 14. *kai phthartikon* (and corruptible) (*to* superscript by a second hand) *heteron* (other). ^D 1. *hotan epikratēi tē dynamei* (when it prevails by power). ^D 2. *hyperballēi* (it exceeds) [sic]. Col. 65 ^A 1. *mēde* (neither). ^A 4. *tēn physin ho oikonomōn* (the one who manages the nature). ^A 7. *panta* (all). ^A 8. *autō eisin kata ton Iōb kai stagones hyetou* (they are to him according to Job, also drops of rain). ^A 9. *Chronon tō kosmō* (time for the world). ^A 11. *dapanēn proapothesthai* (to store up expense beforehand). ^B 7. *hē tou thermou ktisis* (the creation of the hot [element]). ^B 8. *ginomenōn* (of things coming to be). ^C 4. *hyperekeina* (beyond), and the corrector *hyperepekeina* (beyond/further beyond). ^C 7. *aennāōn* (ever-flowing), and corrected *aenāōn* (ever-flowing). ^C 9. *kai ek men ge tēs eō* (and from the east [emphatic]), and the corrector *kai ek men tēs eō* (and from the east). ^C 13. *Choaspēs* (Choaspes) by the first hand, and the corrector *choaspis* (Choaspis). — *kai arāxēs* (and Araxes), and corrected *kai ho Arāxēs* (and the Araxes).

^A C 13. *kai arāxēs* (and Araxes) by the first hand, and corrector *kai ho arāxēs* (and the Araxes). D 4. *tartēssos* (Tartessus). Col. 68 A 5. *ekcheontai* (they are poured out). A 9. *aigōn* (of goats). A 10. *kai proseti ge de* (and moreover). A 13. *udasi* (in waters) by the first hand, and corrector *udati* (in water). A 14. *aenaois* (ever-flowing). A 16. *arrēton* (ineffable) (sic). B 7. *didaskaleion* (school). B 12. *para tē graphē to tou stereōmatos* (alongside the writing, the [word] of the firmament), [the word] *onoma* (name) is missing, *to* (the) is superscript. B 14. *ou* (not) (erased) *tautēn* (this one). — *ē gar kyriōteron hēgē* (or do you consider it more properly). Col. 68 C 4. *akataleptōn* (incomprehensible [plural]) by the first hand, and corrector *katalēptōn* (comprehensible). C 6. *epi to anō* (upwards). C 7. *exarchēs* (from the beginning). C 9. *uphairesēōs* (by removal), and corrector *aphairesēōs* (by removal). Col. 69 A 8. *apēthalōsen* (it smoked) by the first hand, and corrector *apaithalōsen* (it smoked). A 12. *katapiprōnta* (burning down), and corrector *katapimprōnta* (burning down). — *ta* (the) (superscript) *synechē* (continuous [things]). A 15. *hous kai chrēnai kai potamoi kai tenagē* (whom also it behooves, and rivers, and marshes). B 6. *ekei to hydōr* (the water [is] there), and corrector *ekeino to hydōr* (that water). B 7. *panti* (to every), and corrector *pantē* (everywhere). B 8. *diatmisthen* (having been evaporated). B 9. *legousin* (they say). B 13. *oude xanthos* (nor yellow) is missing. B 14. *phasin* (they say). B 2. *epanaliskein* (to consume), and corrector *apanaliskein* (to consume). C 8. *autas* (them) is missing. C 11. *estin* (it is). C 12. *tou ta panta* (of all things), *ta* (the) is superscript. Col. 72 A 5. *katamikron* (little by little). A 8. *legousin* (they say). A 13. *hulēn* (matter) instead of *lyn* (mud). B 4. *peri thalassēs ginesthai legontes* (saying that it comes to be concerning the sea). B 2. *ginesthai* (to come to be) in the margin. B 3. *phasin* (they say). B 9. *topon* (place) by the first hand, and corrector *touton* (this one). B 15. *Mōsēs* (Moses), *ü* is superscript. C 1. *apo horōn* (from the borders). — *ouranou* (of heaven) in the margin by the second hand. C 2. *kai apo drosou* (and from dew). C 3. *aenaōn* (of ever-flowing [things]). Col. 73 A 3. *Israēl* (Israel) by the first hand, and corrector *Hieremias* (Jeremiah). A 9. *katechein tēn anō* (to hold the upper). — *ginontai* (they come to be). B 6. *tōn ta peri ouranou* (of those things concerning heaven). B 8. *tois sōphrosi* (to the sensible). — *protimōteron* (preferred) by the first hand, and corrector *protimoterōn* (preferred). B 10. *gymnē tōn technasmatōn* (devoid of contrivances). C 3. *parapoly* (by far). C 2. *pros* (to) in the margin. D 5. *dē* (indeed) in the margin by the second hand — *phasin* (they say). D 6. *toutestin* (that is). D 7. *axiōsas* (having deemed worthy) by the first hand, and corrector *axias ousas* (being worthy). Col. 76 A 2. *hydata ta pneumatika* (spiritual waters), *ta* (the) is superscript. A 8. *dē* (indeed), and corrector *de* (but). A 9. *to hydōr hydōr noēsōmen* (let us understand water as water), *hydōr* (water) is superscript. A 11. *dexometha* (we shall take), and corrector *dexōmetha* (we shall take). B 2. *anangelei* (he will announce). B 9. *ton tōn holōn Theon* (the God of all). B 12. *esti* (it is) by the first hand, and corrector *estai* (it will be). C 4. *alla aineite* (but praise). C 7. *armoniōs* (harmoniously), and corrector *harmodiōs* (fittingly). C 9. *eiden* (he saw), and corrector *eiden* (he saw). C 10. *ta ginomena par' autou* (the things coming to be from him). C 13. *euchrēsteian* (usefulness), and corrector *euchrēstian* (usefulness). ^B C 15. *katameros* (in detail). D 2. *autou* (of him). Col. 77 A 1. *mellōn* (being about to), and corrector *melōn* (of members). A 5. *oiden* (he knows). A 6. *kathekaston* (each [thing]). A 7. *oun* (therefore) is missing. A 11. *hoi tēs deuteras* (those of the second). ^C 1138 B 2. *tois de peri ton bion* (to those concerning the life), and corrector *tois d' epi ton bion* (to those upon the life). B 8. *hina ek tōn* (so that from the). B 11. *analambanete* (take up), and corrector *analambanēte* (you may take up). B 12. *poiēmasin* (works). B 14. *kai ouranō* (and in heaven). B 15. *kai hydati* (and in water). C 9. *peri synagōgēs hydatōn* (concerning the gathering of waters). C 13. *kai* (and) is missing. C 14. *epipleiston* (for the most part). Col. 80 A 2. *emporeias* (of trade) and corrector *emporias* (of trade). A 3. *kataleipontes* (leaving behind), and corrector *katalipontes* (leaving behind). A 9. *akousantōn* (of those who have heard), and corrector *akouontōn* (of those hearing). A 12. *krousmata* (blows), and corrector *kroumata* (blows). A 15. *oud' en tais* (nor in the). B 4. *thean kai apoknēsomen* (the sight and we shall shrink). B 14. *parechomenon tois anapneousin* (providing to those who breathe). C 1. *tois horōsin aei* (to those who always see). C 3. *antidiistamenou* (set in opposition). C 9. *eis tas synagōgas autōn kai ophthētō* (into their gatherings and let it appear). Col. 81 A 1. *pantos de chrōmatos* (of any color) is missing. D 15. *echon* (having). — *pranous* (sloping). B 4. *epōtheitai de* (is pushed, however). B 8. *houtōs pephyken* (it is so by nature). C 1. *ousai hai thalassai* (the seas being). C 5. *hoti peri perirrhopes estin* (that it is concerning the overflowing). Col. 84 A 13. *synchōrein* (to yield). B 1. *empimplamenē* (being filled). ^D C 10. *Sesōstris ho Aigyptios* (Sesostris the Egyptian). C 14. *apogennēthētō* (let it be begotten), and corrector *apogenēthētō* (let it be generated). Col. 85 A 2. *tropous* (manners), and corrector *topous* (places). A 5. *hyperēgmenai* (raised up). A 6. *kata to megethos* (according to magnitude). A 8. *panta hydatōn tote peplērōmena* (all things then filled with waters) in the margin. B 1. *hoti edei pros mian* (that it was fitting for one). B 4. *bretanikēn* (British). B 14. *prospherein* (to offer). C 1. *teleiotatēn* (most perfect). C 5. *hē tēs mias synagōgēs* (the [gathering] of the one gathering). C 6. *aristēn* (best) instead of *megistēn* (greatest). C 10. *athroos* (all at once). C 11. *ekperieilēphei* (had completely encompassed). C 12. *mia te estin* (and it is one), and corrector *mia ge estin* (it is indeed one). D 3. *tēn* (the) (superscript) *bithynōn* (of the Bithynians). Col. 88 A 12. *synestomōntai* (are dammed/muzzled together). A 15. *ekalesen* (he called). B 1. *synedramen* (it ran together). — *synedramen* (*men* [indeed] is missing) *eis synagōgēn* (it ran together into a gathering). B 3. *kata idion* (separately). B 4. *apoleiphthentas* (having been left behind). — *ho Christos* (Christ). B 8. *iōnios* (Ionian) by the first hand and corrector *Ionios* (Ionian). B 10. *onomata tōn pelagōn* (names of the seas). — *nyn* (now) superscript by the second hand. C 3. *ophthētō hē gē* (let the earth appear) (sic). C 10. *tōn eggegrammenōn* (of those written in). C 12. *ypexēlthen* (went out from under). Col. 89 A 13. *ōphthē hē xēra* (the dry land appeared). *to chremetistikon* (the neighing [sound]) (sic). C 7. *houtōs* (thus). C 8. *proserchetai* (it comes forward). D 4. *diallaktēs* (reconciler) by the first hand, and corrector *diallaktēs* (reconciler). Col. 92 A 3. *to men thermon* (the hot, on the one hand). A 6. *panar-monios* (all-harmonious).

A 12. *ex archēs* (from the beginning). A 14. *ta de tēn tou einai aitian* (the things which are the cause of being). A 15. *protimōtera* (preferred) by the first hand, and corrector *protimotera*. B 10. *porphyrousan* (purpling) instead of *porphyrousan* (purpling), and *kyanēn* (dark blue) instead of *kyanēn*. C 6. *kai* (and) (is omitted) before *pros to orthion* (towards the upright). C 7. *enapoleiphthē* (might be left in), and corrector *enapoleiphthē*. D 2. *tōn potamiōn* (of the rivers). D 3. *paschousin* (they suffer). D 4. *pros oun (ti) touto* (with respect then to this). Col. 95 A 7. *eita kai katapsychthen* (then also having been cooled). A 13. *katelēphthēsan* (they were overtaken), and corrector *kateleiphthēsan* (they were left behind). A 15. *dein tēs thalassēs to hydōr* (to need the water of the sea). B 7. *di' heautēs* (by itself). B 10. *gignetai* (it becomes). - *kai pothen moi holon* (and whence to me [is] the whole). D 7. *meta to anapneusai* (after breathing). Col. 96 A 2. *hē gar prōtē phōnē* (for the first voice). - *tēn tou gennan autēn* (that of producing it). A 14. *oudemias heterōthen synergias deomenē* (needing no cooperation from elsewhere). B 7. *ta peri gēn hapanta* (all things concerning the earth). B 7. *diakekosmēto* (had been arranged). B 10. *ar' oun* (is it then), and corrector *ara oun* (is it therefore). B 14. *a gar ta ktēmata sou* (for the things which are your possessions). C 4. *phēsin sperma* (he says seed). Col. 97 A 7. *oute krokos* (neither crocus). A 7. *oute skorodon* (neither garlic). A 11. *ho kalamos hos meta tēn epeteion* (the reed which after the annual [crop]). A 14. *diagēs* (passing through). A 14. *all' ek* (but from). B 7. *houtō ta en tē prōtē* (thus the things in the first). B 7. *problēthenta* (brought forward). B 8. *akolouthia* (consequence). B 13. *penthēran* (sorrowful). C 1. *sphodroteron* (more vehement) by the first hand, and corrector *sphodron* (vehement). C 3. *opoiōdēpote* (of any kind whatsoever). C 11. *kairiotatēs* (most opportune). D 1. *enypostatos* (substantial). D 2. *ho autos* (the same man) (in the margin: *houtos* [this man]). D 3. *deina* (terrible) instead of *deina* (terrible). Col. 99 A 1. *kata tas allas chreias* (according to the other needs). A 3. *entynchanousin* (they encounter). A 4. *ē tas ek tōn basileōn timas* (or the honors from the kings). A 6. *ton kēryka pro autou mega boōnta* (the herald crying out loudly before him). A 7. *rhabdophorous* (staff-bearers). A 9. *epagōgas* (inductions). A 11. *nyx kai pyretos* (night and fever). A 12. (*ē* [or] is omitted) *pleuritēs* (pleurisy). B 14. *adrynomena* (growing ripe) corrector. C 3. *genomenon* (having become) by the first hand, and corrector *ginomenon* (becoming). C 6. *epipleon* (moreover). C 7. *autēs* (of it). C 14. (*kai* [and] is omitted) *houtō* (thus). C 15. *katamikron* (little by little). D 2. *eite to tōn chedropōn* (whether that of the legumes). Col. 101 A 3. *pherousin* (they bear). A 3. *diarpaston* (easily torn apart) by the first hand, and corrector *eudiarpaston* (easily torn apart). A 14. *eutheōs* (immediately) (is omitted). B 4. *enkalesōmen* (we shall find fault), and corrector *enkalesomen* (we shall find fault). B 5. *logizometha* (we reckon). B 7. *alla hēmin* (but to us). B 8. *hai apotrophai* (the diverted provisions) by the first hand, and in the margin: *hai apotetagmenai trophai* (the provisions set apart). B 10. *genomenōn* (having become), and corrector *ginomenōn* (becoming). B 11. *taurion* (taurine). B 12. *parachthen* (brought forward) in the margin. C 2. *de ge ps* (but indeed...). C 3. *eisporizousa* (providing). C 6. *oude achrēstōs* (nor uselessly). Col. 104 A 7. *ekeleusen* (did he command). A 7. *kai karpon hēmin anadothēnai* (and fruit to be given to us). A 9. *eis sperma hēmin teleiōthēnai* (to be perfected as seed for us). A 9. *hina to prōton* (that the first). A 10. *didaskaleion* (school). A 11. *pros tēn ephexēs* (towards the next). A 12. *pyrrhon* (reddish). B 4. *eis heteran* (into another). B 4. *chroan* (color) by the first hand, and corrector *chroian* (color). B 5. *metepesen* (it fell into/changed). B 6. *kai mentoi ge kai palin* (and yet indeed also again). C 1. *alla ek* (but from). Col. 105 A 3. *phrissonta* (bristling), and in the margin: *Hē phrixis legetai hē anastasis kai hē pyknotēs tōn astachyōn* (Bristling is called the standing upright and the density of the ears of corn). B 8. *rodōniai* (rose-colored). B 12. *chōrizomenon* (separating). C 3. *hēmin hē gē anatellein katedikasthē* (to us the earth was sentenced to sprout). Col. 108 A 3. *exeuriskoi* (he might discover). A 10. *hōs ephamen* (as we said). B 4. *hyper tēs gēs* (above the earth). B 5. *arkei soi* (it suffices for you). B 5. *tē opsei* (to the sight) (is omitted). B 10. *emphyteuomenous* (planted). B 13. *tas psychas hēmōn tōn anthrōpōn* (the souls of us men). C 10. *andrōn* (men) (is omitted). C 13. *tōn plēsiōn* (of the neighbors). Col. 109 A 2. *tēn sarkikēn* (the carnal). C 8. *rysoutai* (it is wrinkled). D 5. *geōrgia men tōn phytōn tas poiōtēta* (the cultivation, indeed, of the plants [their] qualities). Col. 112 A 4. *dynetheiē tis tō logē* (one might be able by reason). A 14. *embalontas* (having cast in). B 10. *bouletai* (he wishes) (is omitted). B 12. *lambanein* (to take). C 9. *tas chroias* (the colors). C 11. *pepetai* (it is cooked). D 3. *karoias* (of the heart). Col. 113 B 7. *katechesthai* (to be held). B 9. *enargeian* (clarity). C 11. *karoiais* (in hearts). D 6. *porphyron* (purple). Col. 116 A 1. *horō mou* (I see my). A 3. *agagō* (I might lead). A 9. (*kai* [and] is omitted) *ta men* (the things on the one hand). B 12. *symparamenon* (remaining together). D 6. *dierchetai* (it passes through). Col. 117 A 3. *tōn aiōnōn* (of the ages) (is omitted). A 5. *peri geneseōs phōstērōn* (concerning the generation of the luminaries) (is omitted). C 1. *asterōn* (of the stars). C 5. *to anankaion estin* (the necessity is). C 5. *nēphonti logismō* (with a sober mind). D 5. *engonon* (offspring). Col. 120 A 9. *ploutou hyparxin kai* (and the substance of wealth). B 12. *anameson* (in the midst). C 4. *genēmasin* (to products). C 7. *onomasōsin* (they might name). D 8. *kinētō* (let it move). Col. 124 B 9. *allo de ti tō phōti to hypokeimenon sōma* (but something else for the light, the underlying body). C 2. *kai mē moi adynata einai lege tauta ap' allēlōn* (and do not say to me that these things are impossible apart from one another). Col. 124 A 5. (*kai* [and] is omitted) *en katharō* (in the clean). A 9. *hēlikon* (how great). A 15. *palin* (again) (is omitted). B 6. *epamphiazomenē* (being clothed over), and corrector *epamphiezomenē* (being clothed over). B 8. *anameson* (in the midst). B 9. *diechōrēsen* (it separated), and corrector *diechōrisen* (it separated). B 10. *anameson* (in the midst). B 11. *tote men tēn physin* (then, indeed, the nature). D 13. *katadiametron* (diametrically). D 7. *autē* (it itself). D 7. *enischei* (it holds fast). D 9. *selēniaion* (lunar). D 10. (*ta* [the] is omitted) *astra* (stars). D 11. *kai tēn ktisin perilampousa* (and shining round the creation). Col. 125 A 4. *ean* (*gar* [for] is omitted) *mē tis* (if someone does not).

^A Col. 133 B 1. *diachetheis* (poured out). B 8. *biaian kinēsin* (violent motion). B 10. *symperitrechousi* (they run around together with). B 14. *epipleiston* (for the most part). C 1. *tetērēkasin* (they have observed). C 10. *to skaphos* is omitted. C 11. *porrōthen* (from afar) is omitted. Col. 128 A 5. *eskemmena* (contemplated). A 7. *kai legousi* (and they say) is omitted. A 8. *tōn ouranōn* (of the heavens). A 8. (*kai* [and] is omitted) *dia touto* (on account of this). Col. 129 D 6. *einen* (he said).

ON THE HEXAEMERON

A 10. *dei ta hōroskopeia katamathein ton mellonta pros akribeian* (one who intends to act with precision must examine the instruments for telling time). B 4. *en tō postō* (in the row/arrangement). C 2. *apotelesmatika* (effective/resulting) was written by the first hand, and the corrector wrote *apotelestika*. C 3. *charopoios* (joy-making). C 3. *krips* (wood-worm). C 6. *kai proektikoi de, kai palin* (and also those which bring forth, and again). D 2. *tōn aerinōn* (of the airy [beings/things]). Col. 132 A 13. *eipein touto* (to say this). B 1. *arachniois* (like spiderwebs). B 2. *ē ti* (or what). B 5. *ekpiptei* (it falls out). B 6. *dierrēxen kai ēphanisen* (it tore through and caused to disappear). B 7. *monōn* (of those only), and the corrector wrote *monon* (only). B 9. *legō de* (I say, however). C 5. *apokryptōntai* (they are hidden), and the corrector wrote *apokryptontai*. C 11. *autōn keimenon* (that of theirs being laid down). C 11. *apegrampsato* (he copied down), and the corrector wrote *apegrapsanto* (they copied down). C 12. *chrēsasthai rhēmasin* (to make use of terms). Col. 133 A 4. *parengklinē* (it might deviate). A 9. *posakis tēs hēmeras* (how many times of the day). A 13. *paratetēmenōn* (of those set out). B 2. *Iōathan* (Jotham). — *Achas* (Ahaz). C 9. *exaireton estin* (it is exceptional). C 10. *edeisthe logōn* (you were in need of arguments). A 14. (*tēs* [of the] is omitted) *blastēseōs* (of the growth). B 4. *periistēsi* (it causes to stand around). B 8. *pros tēn hadrēsin* (toward ripening/maturing), and in the margin by the same hand: *pros to hadron kai pepeiron genesthai* (toward becoming thick and ripe). C 8. *hothen tines autous* (whence some [call] them). C 9. *tēs arōmatophorou* (*gēs* [earth] is omitted). C 9. *tēs arōmatophorou* (of the spice-bearing [land]), in the margin: *tēs Indias tēs en tō nōtiō merei diakeimenēs* (of India which is situated in the southern part). C 9. *amphotera* (both), in the margin: *pote men epi to nōtion meros apopempousi tas skias pote de epi to boreion* (sometimes they cast the shadows toward the southern part, and sometimes toward the northern). D 1. *ek de toutōn* (and from these). Col. 137 D 4. *tou pnigous* (of the choking heat), in the margin: *tou pnigous tou kausatos; pnigneus gar ho klibanos; entauthen kai pepnigmenē ornis, hē en klibanō optētheisa* (of the choking [heat] of the burning; for the oven is a "choker"; hence also a "choked" [roast] chicken is one that has been baked in an oven). A 7. *dēlonoti* (manifestly). A 11. *ouch hōs hēmeras poiein* (not to act as days do). A 12. *presbytera* (older) instead of *presbutera*. A 12. *etheto ton hēlion* (he set the sun). B 1. *en heautō pherōn* (carrying within himself). B 8. *ektelesei* (he will complete) by the first hand, and the corrector wrote *ektelesē* (he should complete). C 4. *kai megalē* (*hē thalassa* [the sea] is omitted). C 2. *phōstēras tous megalous* (the great lights), in the margin: *Hoti megaloi hoi duo phōstēres legontai ou pros parathesin heterōn mikrōn, alla dia to tēs physeōs autōn apleton megethos* (That the two lights are called great not in comparison with other small ones, but on account of the immense size of their nature). C 6. *kai ho bous megas* (and the ox is great). C 9. *pōs nyn tou megalou* (how now of the great). — *ekdexōmetha* (we shall take/expect), and the corrector wrote *ekdexometha*. D 3. *kai homou te pasē* (and together with all). D 7. *pros- phainontai* (they appear). Col. 140 A 1. *to mēden autois* (nothing to them). A 5. *exeuriskōmen* (we find), and the corrector wrote *exeuriskomen*. ^B A 6. *all' ap' isou* (but from an equal point) written by the first hand, and the corrector wrote *alla isou* (but equal). A 13. *tēs eph' hekatera* (of that on both sides), in the margin: *pros te anatolen kai pros dysin* (both toward the east and toward the west). B 8. *hōste* (*ei* [if] is omitted) *pseudetai* (that he is mistaken/lies). B 12. *ides* (you saw), and the corrector wrote *eides*. C 1. *tetrammenē* (turned). C 6. *kathaper ephēmen dapanētheisa* (just as we said, having been consumed). C 7. *genomenē* (having become). C 8. *hē de pou* (and where perhaps), and the corrector wrote *ēdē de pou* (and already perhaps somewhere). C 13. *diasōzein* (to preserve). Col. 141 A 3. *kakeino* (also that). In the margin: *apo synkriseōs peri tou megethous tou hēliou* (from a comparison regarding the size of the sun). A 10. *sympepilēmenon* (compressed), in the margin: *pepyknōmenōn* (of things made dense). A 12. *perireousin* (they flow around), and the corrector wrote *perirrheousin*. B 7. *katalipein* (to abandon). B 9. *phanotaton* (most shining). B 12. *prosdeiknysa* (showing in addition). C 8. *aphairesesi* (by subtractions). Col. 144 A 8. *ginomena* (things happening). A 9. *kai tauta palin* (and these things again). B 2. *ōkeanon* (the ocean). In the margin: *Tiktomenēs gar tēs selēnēs en ekeinō tō topō tou ōkeanou apodiistatai to kyma, kai hē gē phainetai* (For as the moon is birthed in that place of the ocean, the wave stands apart, and the earth is revealed). B 11. *ampōtis* (ebb), in the margin: *anapausis, kai palin anadosis* (a state of rest, and again a rising/return). C 5. *anapnoiais* (by breathings). C 6. *empnoiais* (by inspirations). C 13. *estin exheurein* (it is possible to discover). D 2. *eugnōmonōs dei katēgorein tēs heautōn astheneias* (one ought to acknowledge one's own weakness with good intent). D 3. *all' ex oligōn* (but from a few things). Col. 145 A 2. *tina estin kai hēlika* (what they are and how large), and the corrector wrote *pēlika*. A 7. *apokinētheisa hē selēnē* (the moon having moved away). B 2. *katephōtisen* (it illuminated). B 3. *tais augais kai epi ta plagia* (with its rays also upon the sides). B 6. *peristōsin autōn* (they [the rays] stand around them). B 11. *antepareteineto* (it extended itself in return). — *echousi logon* (they have reason). Col. 148 A 6. *peri herpetōn* (concerning creeping things) is omitted. A 7. *herpeta* (creeping things). In the margin: *Seue- rianos, herpeta kalei tous ichthyas, epeidē mallon herpei, ē peripatei* (Severian calls the fish "creeping things," since it creeps rather than walks). B 3. *kai euthys* (*kai* [and] is omitted) *potamoi energoi* (and straightway the rivers [are] active). B 4. *gonimoi* (*tōn* [of the] by a second hand) *oikeiōn* (productive of their own [kind]). B 10. *apezennyto* (it was disconnected). C 4. *Exagagetō* (Let it bring forth). In the margin: *Hoti ta phyta zēn men legetai, zōa de oudamōs oude empsycha; kai diati* (That plants are said indeed to have life, but are not at all living beings, nor ensouled; and why). C 10. *pan to nēktikon* (all that which swims). In the margin: *Hoti nēkta kalei hē Graphē panta ta en tois hydasi zōa* (That Scripture calls all creatures in the waters "swimming things"). Col. 149 A 2. *selachē* (cartilaginous fish). In the margin: *Eidos ichthyos, echon hōs selas kai aktina kai ou pholida* (A kind of fish, having as [it were] a bright gleam and a ray, and no scale). A 8. *polychoun* (many-jointed/abundant). In the margin: *Polygoun, polychōrēton, polymetron, chous gar eidos metrou* (Many-jointed, spacious, of many measures; for *chous* is a kind of measure). B 8. *estin ho 'aēr* (is the air). C 1. *Idiotropos* (*hē* [article] is omitted) *zōē* (peculiar life). In the margin: *Hoti ouden tōn nēktōn tithasseuetai, kai diati* (That nothing which swims is tamed, and why). C 4. *drakontes gar kai smyrna* (for snakes and eels). Col. 152 A 2. *delphines* (dolphins). In the margin: *Hoti hoi delphines tous oikeious skymnous ptoēthentas apo tinōn, dia tou stomatos katapinousin, kai eis tas idias koilias phylattousi, kai meta to anachōrēsai ton ptoēsanta palin emousi tous katapothentas* (That dolphins, when their young are frightened by something, swallow them through the mouth and guard them within their own bellies, and after the one who caused the fright has departed, they again vomit up those that were swallowed). A 12. *poioi men thynoskopoi* (which are the tunny-watchers). A 13. *en megalais ichthyōn agelais* (in great shoals of fish). A 14. *apangellein* (to report). B 11. *ta en- gona* (the offspring). — *hypodexamenon to ēon ekpeson* (having received the egg that had fallen out). — B 14. (*ē* [or] is omitted) *kai tinōn ornithōn* (and of certain birds). C 3. *Istorousi* (They relate). In the margin: *Hoti monos en tois ichthysin ho skaros mērykizei kai phōnēn aphiēsin* (That alone among fish the parrotfish chews the cud and utters a sound).

^A Col. 153 A 2. *tēs periousias heautou*. A 3. *ephanēs*. A 12. *ginetai* (omitted). A 10. *ho karkinos*. In the margin: That the crab desiring the flesh of the oyster, by some device captures its desire. B 7. *dia tēs epinoias perierchomenos*. B 12. *kai tais tou plēsion*. B 14. *phuge*. B 1. *penia meta alētheias pasēs apolausēōs*. C 3. *ouk an parelthoimi*. In the margin: That the octopus scrapes off the color of the rock to which it clings, and captures the fish that approach. C 4. *pote an*. C 4 in the margin: *kai epiklopon*. C 7. *hōs* (omitted). A 6. *apelaben*. C 14. *alla alloi*. D 6. *diōke alētheian*. D 7. *dia touto*.

^B Col. 156 A 1. *ho poios kai ho Iakōb*. A 11. *kateneimen*. B 6. *all' ouchi*. B 9. *aphelōmetha* (*ti* omitted). A 12. *ouk horothesiois*. B 13. *mēdemia pros tō antiperassanti kathestēken ēpeiros*. C 3. *menein en tois oikeiois*. C 4. *tais paraliais*. C 7. *ēdē de tines*. In the margin: That some fish are migratory in different places, and why. C 12. *alloi ep' allōn*. D 1. *tous ichthuas*. Col. 157 A 14. *echousin de*. B 5. *epi potamous*. B 9. *engona*. C 2. *tēn batheian psammon*. Col. 160 A 4. *ēkousa egō*. In the margin: That the sea urchin shows to sailors the sign of a great storm about to happen, and by what means.

^C B 3. *para Theō*. B 12. *thalattias*. B 11. *pros gamon apanta*. In the margin: That the viper having vomited it, comes together with the moray eel; and by what means. C 8. *paraineseōs; ei echidna*. C 13. *tēs smurainēs*. C 13. *didachthetōsan oun hoi tois allotriois*. Col. 161 A 2. (*eti* omitted) *prostheinai*. A 8. *ton polutimon margaritēn*. A 8. In the margin: The pearl is found in the oyster. A 12. *pinai*, and the corrector *pinnai*. A 12. *to chrusoun erion*. In the margin: That the *pinnae* grow the golden wool; and the snails provide the purple dyes for kings. A 14. *hoi kochloi*. B 8. *mainidos eidos ichthuōs, hothen kai to mainomenēn*. C 4. *phulassein* (*tēn naun* omitted). [Referring to the remora]: It is indeed a small fish, but it holds fast huge ships with sails, being buffeted by a strong wind, for a considerable time motionless on the water as if rooted to the sea. C 6. *en tō mikrō* (*toutō* omitted). C 9. *phallainai*. [Referring to] destructive things exist. Col. 164 A 3. *ēgagen*. A 8. *tauton*. B 9. *kataleiphthentes*, and the corrector *katalēphthentes*. B 11. *en nomō kuriou*. C 2. *peri ptēnōn kai enudrōn* (omitted).

^D 1144 C 10. *hoi mataiophronēs*. In the margin: That the Manichaeans say the earth is ensouled. C 14. *blastēsato hē gē botanēn*. D 5. *probaletō*. D 7. *houtōs*. Col. 165 A 4. *kataleipen*, and the corrector *katelipen*. A 5. *ta men hudata*. That the waters were commanded to bring forth creeping things of living souls, but the earth a living soul; and that land animals possess clearer senses than those in the water. A 15. *teleōteras*. B 5. *diatouto*. B 7. *empsuchōmena*. C 1. *oiden*. C 7. *ebadisen*. C 10. *to de tōn kamēlōn*. In the margin: That the camel is resentful and slow-moving. D 7. *kai diati*. D 8. *zōan* (omitted). Col. 168 A 2. *epeidē*. In the margin: That the soul of the irrational animals is destroyed with the body. A 7. *exagetō* (*oun* omitted). A 9. *di' autōn anapodison*. B 2. *allēlas*. B 2. *hoi legontes autous*, and the corrector *heautous*. B 3. *ichthus*. B 10. *tēn aitian tēs aphasiās*. In the margin: That while speaking the father suddenly fell silent for a not inconsiderable time, recalling something left out by him concerning the birds. B 11. *hoi dia tou pros allēlous*. B 15. *apion*. C 4. *eipamen*, and the corrector *eipomen*. C 8. *katalipōsin*. C 9. *epi polu*. C 9. *proelthōsin*. D 2. *to chersaion*. Col. 169 A 4. *temnousin*. A 4. *pterugiōn* — *eis ta prosō*. A 7. *houtō kai epi tōn ptēnōn*. In the margin: That there is much affinity between flying animals and those that swim. B 10. *epiei*, and the corrector *epië*. B 10. *kathōn*. B 14. *schēmasin*. C 4. *epiginōsketai*, and the corrector *epiginōskētai*. Col. 172 A 1. *ta de ptilōta, hoion tous sphēkas*. A 3. *periragentos*, and the corrector *perirrhagantos*. A 11. *diasparachthen*. A 14. *pleistai hai diaphorai*. B 11. *plēn de ge tōn asthenōn*. B 12. *inandreian*, and the corrector *anandreian*. C 4. *kōtiloi*. In the margin: flatterers, chatterers. C 10. *lagnoi*. C 12. *doleros*. — *ho perdix*. In the margin: That the partridge is deceitful, so as to assist the hunters in the capture of its own kind. D 4. *kath' hekaston*. Col. 175 A 15. *touto*. B 9. *melissēs to idiotropon*. B 11. *anthōn*, and the corrector *antheōn*. B 13. *episapamene*, and the corrector *epispasamenē*. C 2. *kai prepontōn epainōn*. C 2. *hautē tōn* (omitted). C 4. *ergatēs*, and the corrector *ergatis*. C 7. *houtō de*. In the margin: concerning the wisdom of the honey storehouses. C 12. *leptōs pros autēn*. C 13. *diegeiromenē te homou*. C 15. *autoi allēlais*. D 5. *suringes*. In the margin: the cavities. Col. 176 A 2. *tois diakeimenois aphērmosmenoi*.

Col. 176 A 4. *hyper autōn*, and the corrector *heautōn*. A 8. *pōs men hai geranoi*. In the margin: That cranes have determined watches, and when the hour is fulfilled, the one entrusted with the watch calls out and rouses the other. A 13. *etrepeto*. B 4. *tē meth' heautēn*, and the corrector *tē meth' heautē*. B 4. *paradidōsin*. B 11. *sēmeion men*. B 5. *to de tōn pelargōn*. In the margin: That storks offer the fitting care to their parents. B 11. *prōton men mē phainesthai*. C 12. *pterorrhēsanta*. Col. 177 A 3. *katamikron*. A 4. *sundeisasa*, and the corrector *sundēsasa*. A 3. *ta karphē*. In the margin: That the swallow is ingenious in constructing a nest for its nestlings. A 7. *engonōn*. A 5. *hōn ean tis*. That if someone should prick the eyes of the swallow’s nestlings, it possesses a certain remedy from nature by which it restores the sight of the offspring to health. A 9. *chalepotatois*, and the corrector *chalepōtatois*. A 10. *aprakton kineisthai kai*. A 14. *autē par' autous*. In the margin: That the halcyon, when laying eggs in winter, naturally watches for a calm period during which it hatches and rears its nestlings. B 10. *alkyonitidas*. Ibid. *prosagoreuousin*. B 11. *para tou Theou*. C 1. *tēn trugona*. In the margin: That the turtledove, once separated from its mate, does not mate with another. C 7. *adikōtatos*. That the eagle, having cast one of its two nestlings to the ground, seems to warm the other. But because of the burdensome food, it abandons this one too. Yet the bird of prey does not let it perish, but taking it up, it rears it along with its own nestlings. Col. 180 A 2. *anisōtatoi*. A 3. *exisou*. A 6. *idōsin*. A 11. *petomenōn*. A 5. *mē mimēsē*. In the margin: That birds of prey act differently regarding their offspring than crows. For the former, once they begin to fly, drive them away, deeming them worthy of no further care; but the latter feed and warm them and deem them worthy of every care for a long time. A 11. *petomenōn*. A 15. *tous de gupas*. In the margin: That many vultures give birth without copulation. B 15. *apo gēs*. C 4. *dia to puknon*. C 10. *prostagmati tou Theou*. C 12. *epipleon*. C 13. *hyperpiptein*. C 15. *en pasi*. Col. 181 A 3. *nyktokorakes*. In the margin: That the nightingale, brooding through the whole night, sings. A 9. *pōs tetrapoun*. In the margin: That the bat is among birds and is four-footed, and uses teeth for food, and brings forth live young, and flies by means of a membrane, and out of affection, like a string of beads, one clings to another. B 3. *protimōteron*, and the corrector *protimoteron*. B 7. *oxutatē esti*. B 13. *synorthrizōn*. B 15. *geōrgous* (*de* is missing). Ibid. *pōs agrypnon*. In the margin: That the race of geese is wakeful, and once they saved Rome, when it was in danger of being captured by barbarian enemies, by their outcry. C 5. *ouchi idion ti*. C 6. *deiknusin*. C 7. *tois gusi*. Concerning the vultures’ presaging of deaths in wars. C 8. *tois gusi prosangallōn*. C 12. *epistrateias*, and the corrector *epistratias*. C 1. *endotheinai*. D 2. *pōs hē seleukis*. In the margin: That the *seleukis* is sent by the Savior God as an insatiable instrument for the relief of the destruction of locusts for men. D 5. *paraskeuasantos*. Col. 184 A 1. *tis ho tropos*. That the cicada sings from its breast. A 7. *hotan idēs*. In the margin: That insects have no lung. A 8. *proseirēkasin*. A 11. *diolōn*. B 1. *ektisen*. B 5. *epinēchontai*. B 8. *kathieis*, and the corrector *katheis*. B 9. *anapherē*, and the corrector *anapherei*. B 10. *dia touto*. C 6. *proideto*. C 7. *kata genos*. D 4. *peri tou Indou*. D 5. *skōlēkos*. In the margin: That the Indian worm first changes into a caterpillar, then into a silkworm, and finally it gets wings. Col. 185 A 3. *lambanetai*. A 4. *pasi*. A 5. *katepangelletai*. A 15. *eis tēn tōn psychikōn euphrosynēn*. B 6. *epi to auto*. B 13. *parestēken*. B 15. *pros hekateron metatitheis meros*. C 2. *palin ekeinon*. C 3. *katēschummenon*. C 8. *estin*. C 11. *epipleon*. C 12. *hikana kai ta eirēmena*. D 1. *tois oikeiois blastois*. Col. 188 A 1. (*ho* is missing) *hyperballōn*. A 5. *plērōsai hymōn*. A 7. *kai to kratos* (is missing). A 10. *peri chersaiōn* (is missing). A 13. *hos tōn eutrapelōn tis*. B 4. *toiouton dē ti* (*ti* is superscript). B 5. *ei mē ti hymeis allo ti legete*. B 5. *pot' an eiē*. B 9. *si kai par' emautou mē exeurōn*. B 12. *alla tina*. B 13. *kai phyton* (is missing). B 13. *kai ton ichthyn*. B 14. *hermēneuousin*. C 6. *panta hōsper eirētai*. C 13. *peri kosmou*. C 15. *prosachthēsomai*. D 1. *ho therapōn tou Theou dielechthē*. D 1. *Mōysēs* (is missing). Col. 189 A 1. *tēn perimetron*. A 2. *hypo gēn*. A 4. *diemetrēsen*. A 4. *tēs selēnēs*. A 6. *toutou ge heneken*. B 1. *emprospoiēsei*. B 7. *diexion*. C 1. *houtōs*. C 6. *hekaston tōn zōōn* (*tōn* is superscript). C 8. *diephtharmena ē* (is missing). C 12. *anemeinen*. C 12. *tē gē to prostagma*. D 1. *ou gar monon*. In the margin: That the earth yields not only cicadas during downpours, but also frogs and mice and other animals. D 7. *enchelys*. D 5. *hopou ge*. In the margin: That around the Egyptian Thebes, up to the present day, whenever it rains heavily in the heat, the country is immediately filled with field mice. Col. 192 D 8. *epi gēn nenveuken*. D 12. *tēs sarkos seauton*.

1147 ^A Col. 192 A 15. *homoiōthēs*. B 2. *houtōs*. B 6. *exagagetō* — *zōsan* is missing. B 10. *estin* is missing, *hē alogia*. C 1. *hē elaphos*. D 12. *tachytēti*, and the corrector *tachytēti*. Col. 193 A 1. *sympepēgōs*, and the corrector *sympepēgos*. A 2. *phōladi*, and the corrector *pholadi*. A 9. *arktos*. In the margin: That a wounded bear heals itself. A 10. *phlōmō*, and the corrector *phlōmō*. A 10. *phlōmō*, and in the margin *stoupiō*. A 12. *idois an*. B 1. *marathron*, and the corrector *malathron*. B 7. *tou aeros prosiontos*. B 9. *epi tas exodous*. B 9. *hōrōsin*. B 10. *ēdē de tis*. Ibid. *etērēsen*. ^B B 11. *echinos*. In the margin: That the land hedgehog stops up its hole against the coming of a wind that will blow. B 13. *boreou*, and the corrector *borrheou*. B 14. *metalabontos*. B 15. *eis tēn pros arkton*. C 3. That even among irrational creatures there is some foreknowledge of the future. C 15. *tameiois*. Col. 196 A 2. *emphyentes*. A 6. *enedynē* as one word. A 9. *epiketai*. C 3. *hygeias*. C 4. *hygeian*. C 11. *ē tō sōmati hygeia*. Col. 197 A 8. *tēn chroian autēn kai* is missing. B 1. *esti tis*. B 12. *ho kyōn*. In the margin: Concerning the dog, and that it agrees with the syllogistic philosophers and geometricians. C 8. *kai houtōs*. In the margin: That by the destruction of false premises the true premise is demonstrated. C 10. *hoi epi tōn grammatōn*. D 2. *poly tōn kynōn*. D 1. *hopou ge*. In the margin: That many dogs have died out of compassion and grief for their slain masters in the wilderness. D 5. *ou monon* is missing. Col. 200 A 3. *trophēn* (*tōn* is missing). A 6. *dia touto*. Ibid. *polytokoi*. Ibid. *ta eyalōtotera*. In the margin: That the animals easily captured are prolific; but the destructive ones are few-bearing. A 8. *epileipē*, and the corrector *epilipē*. A 7. Those animals that are destructive are few-bearing. A 10. *molis leaina*. A 15. *ektinousai*. B 12. *anapempazesthai*, and in the margin *anapempazein*. B 15. *echinoi*, in the margin *aikyliai*.

1148 Ibid. *kekryphaloi*: In the margin: A part of the stomach; it is like a leaf because it is hidden; the straight part is the *kekryphalos*. C 1. *ouk energōs enkeitai*. C 1. *enystra*; *enystron* is what is called the primary bowel, or what is known as the first stomach. C 5. *arktou*. C 6. That it is not from the grass. C 9. *ti bouletai*. In the margin: That the trunk was fashioned as a necessity for the elephant. C 12. *sympephorēmenon*. In the margin: *sympepairōmenon*. Col. 201 A 3. *spondylōn*. Ibid. *rhachēn*. A 5. *ton poton*. A 6. their feet are unjointed. A 8. *epetethē*. A 11. *exarkounta*. B 6. (*ta* is missing) below. B 7. *diērkesen*. B 7. *nyn de ēdē*. In the margin: That elephants have been recorded to have lived more than three hundred years. B 12. *houtos alēthēs*. C 3. *hēmas poieisthai*. C 6. *en tois mikrotatois*. In the margin: That even in the smallest animals one can see the wisdom of the Creator. C 12. *houtō*. D 1. Of the scorpion. That the sting is hollowed out. D 4. (*kai* omitted). *phthartika*. Col. 204 A 4. The wild beasts are a demonstration of faith. A 9. The viper clinging to Paul. B 1. Regarding the human. C 2. *ethaumastōthē hē gnōsis sou ex emou*. In the margin: That the father explains "Your knowledge was wonderful to me" thus: Out of my own construction I marvel at your transcendent knowledge, O Lord; that is, having examined myself and having considered my own works and those observed within me, I have marveled at the magnitude of the wisdom within you. C 11. *eipen*. C 12. *epoiesen*. D 2. *kathezomenos*. Col. 205 B 5. *to echthron* (first hand), and the corrector: the race of the Jews, the enemies of the truth, being distressed. B 12. *eisagousin*. B 13. *tēs symboulēs*. C 4. *mē* (*kai* is missing) *eikōn*. C 13. *hypostaseōs* (*autou* is missing). C 8. *akoue kai sy*. In the margin: Against Eunomius. Col. 208 A 12. *en eikoni autou*. A 13. *kat' eikona tou Theou*. B 4. *kai heautō men Kyria*. B 5. *ta tēs charitos*. B 8. *eis dysmas*. B 12. *pareipsametha*, and the corrector *pareimeipsametha*.

VARIÆ LECTIONES AD HOMILIAS DE STRUCTURA HOMINIS ET DE PARADISO. (Cod. Reg. 2286, nunc 503.) AD HOMILIAS DE HOMINIS STRUCTURA

Of our holy Father Basil, Archbishop of Caesarea in Cappadocia the Great, Nine Homilies on the Hexaemeron. And three other Homilies, both on the formation of man and on paradise; from those of the most blessed and

^A in saints, our Father Gregory, Bishop of Nyssa, his divine brother.

Col. 12 A 1. Regarding wild beasts and cattle, and those that swim and those that fly. A 2. Concerning the earth and those in the sea, we having discussed, lest we also [omit] the matters concerning our own creation. A 6. If it were not sold. A 9. In this way. A 10. "Seeing others" is omitted. A 12. It becomes a cause of each of us being overlooked. A 13. Since we are ignorant of ourselves and still unconcerned about our own make-up. A 14. "Which we are" is omitted. A 14. And what we are, being ignorant. A 15. Of the things at hand in creation and the most minute. B 2. Having; and yet many. B 3. "The human" is omitted. B 4. Of those before us concerning this, the whole. B 5. "As many" instead of "how many." B 6. He recounts to us of our members. B 7. Of our inner make-up. B 8. Hidden paths co-existing in the invisible, and various energies for one harmony of the body. B 12. Myriads of other things have been philosophized about by them, of which none of us [knows]. C 3. For you are small. C 4. He will find you; therefore. C 5. To examine. C 6. That is, the knowledge regarding your wonders, I was able to find out from where. C 7. "Your knowledge has been made wonderful by me" — and is omitted. C 8. For the art. D 8. This voice is unwritten. D 9. And it proceeded by a simple command, for God said. D 10. And it came into being without counsel; "heaven" is omitted, "luminaries" and nothing was predetermined about them. Sea. D 12. Infinite at the command. D 13. Of every kind became [so] by the instruction. Col. 13 A 1. Wild beasts - A 2. But not yet here. "And it came to be" is omitted. A 4. Man. From this, understand yourself. A 7. In life. A 8. And simple. "Of immense size" is omitted. A 9. Form about him; do not diminish. A 11. In bodily perceptions. A 15. That you cannot attain the infinite. B 1. You may perceive. For from power [is] God. ^B B 8. How then did the Scripture say we were made in the image of God? C 3. Concerning some visible body. C 5. But not even that. The image of the incorruptible. C 6. For the body grows. C 7. In youth. C 7. In old age. C 8. And another [is affected] when it suffers. C 12. For it blossoms and reddens. C 12. With the heat moving toward the outer surface. D 6. "In our image," according to what, he says: the fleeting image of the immovable nature. D 9. How then shall we find the "in the image" in him, again by what God said suddenly? For I do not insert any thought of my own externally into the Word: "Let us make man."

Col. 17 A 1. Therefore, according to the pattern of authority, our likeness to God is to be understood; the ruling part is not, by any means, in the body, or in the mind (logismos), nor in the flesh, but in the soul; for the human body... A 7. Of the largest wild beasts. But the soul in us, and the mind in it, can easily subdue all these; and man shifts even great weights and things difficult to manage by technical devices, but not by bodily tensions. B 9. But you will perhaps say. B 11. That the mind (logismos) is also called man, and the soul is the inner man, hear the Apostle. C 2. More properly, and "more properly" is written above. Who is it? The man fashioned by God, [he is] double, one seen, one thought; but the greater and truer part is the man who dwells within and is not seen. C 6. Not I, for surely the hand, and the foot, and the rest of the members of the body would be "I," but the rational and intellectual part of the soul. D 2. "Let them be affected" instead of "let them be grieved." D 12. Rightly and very quickly, again, it [is] ^C self.

Col. 19 B 15. Why are you proud of your mastery? C 2. When therefore you see your master being a slave to pleasure, but you yourself are superior to it through the power of reason, know [this]. Col. 20 C 4. You may be called only a slave, but you are not, [as is] that one. C 5. Even if only in name. C 13. Image; where the image of God is, there is the one [made] by Him. D 1. First he said that man should rule over the fish, because they are more removed from other animals; [this was done] so that through those that are farthest away and in the water... Col. 21 A 4. Quickly and the. A 6. All at once. A 7. By his presence, as all. A 9. The form, and no longer. A 10. Has [his] mode of life. Col. 21 A 10. To the backs, either of the lake or of the sea. A 12. Whenever somewhere near. A 12. He may see them being [there]. A 12. "Dolphin... see" is omitted. B 2. Beginning. And when you understand your own mind (logismos). B 3. Being enslaved by arts, how not also of the sea monsters? B 5. For they saw the design. ^D

^A Col. 12 B 10. Stretching out. B 10. Having bound them from the very extremities, suspended. B 11. Above the sea. B 12. And the hooks with these baits. C 3. Being upward-borne because of the lightness of the wind enclosed within, it pulls back again. D 5. It rages. C 5. It searches even through the seas of seas, changes, and undergoes much labor without effect, and finally [it is caught] by this small hook. C 9. And by hunger. D 10. Being carried along with the skins, it becomes prey for the fisherman. E 10. The immense [prey] by what is small. D 4. Hammerhead sharks. D 5. Seals instead of oxen. D 5. [Regarding] the sea-monsters, both kinds and names. D 9. He makes the earth, whose impulse one must endure with fear of much, for nothing, not even of the irrational and largest [beasts]. D 12. So as even to resist. D 13. But nevertheless, you see even this unbearable and terrible [creature] often shut up in a small enclosure; who then is the one who has shut it up? Col. 24 A 2. To the great beast. A 2. Having devised, and by the thinness. A 4. "Beast" is absent. A 5. By panting, and by means of free breathing, having previously managed its security, is it not man? Is not he the same who mocks even the leopard when it strains upward? A 11. He mocked; does he not also make the most savage and most difficult-to-contend-with of the remaining beasts into toys by his own devices? Does not the abundance of the intellect rule over all things, but at the same time it flies along with the birds, using logic as much as wings? For nothing holds back the mind of man. B 2. Above the earth. B 6. A bird and mocking. B 11. And of the leaves, having hidden the birdlime. B 12. And having led the eye of the bird astray, and thus by the small touch and taking hold, it took the one flying through the air, and leads away the winged creature, formerly carried through the ether, as a captive by means of the birdlime. D 13. God led [the beasts] of man, and filled creation. C 15. The lordship of these. D 8. What then is man, let us also define from what we have read. Col. 25 A 1. By this argument, toward a perfect definition of the subject. Those who have greatly labored in the reception. A 2. Let them examine. A 13. For it grows even as you do just like the remaining animals, and from a small thing. B 13. Outgrowth; for some sprouted forth, others sprouted under. C 3. Fourteen-year-old, and from there on man, here are the limits of the growth. C 4. Be fruitful and multiply therefore, not for all time; for not if it is [born]. D 5. But this "be fruitful," until when? For the matters of growth are not boundless; "be fruitful," one word wisely spoken, is providentially ordered, for [it is] according to the first constitution. C 10. But not that which is after this as something newer. D 2. Twice as much. Col. 28 A 11. And it came into being from the beginning, this is intuitive to it, from a word and a command of the Master, and that which was spoken once at that time, proceeds through the whole of existence and until the end. B 10. But properly choosing the useful part of it, let us cast away what is useless and unprofitable for diet. A 6. Having bought the wheat. C 8. You cast away, gleaning from there whatever else has been mixed with the wheat, unfit for food.

^B Col. 29 A 7. Let not the counsel be different and the making different; let there be no repentance. B 5. Idiomatically signified. B 9. Perhaps the maker faltered. Col. 32 A 4. Having taken nothing beforehand. A 14. We had it immediately. B 10. And nothing of one's own toward beauty. B 14. But the colors [in and] of themselves. C 13. Throughout the whole life. Col. 33 A 5. May you also be such. B 1. Let it have, he says, within it. B 4. If He made also "according to likeness." B 8. That you yourself. B 10. Let us be. C 2. Of kinship. In the margin, "read: likeness." C 4. To what is called. D 5. Indicated. So that, then, not ignorantly. D 6. Lest someone ignorantly or also maliciously, by the appellation of man, suppose only the male to be signified, He added straightaway, "male and female." D 9. And then to have been born according to the image of God and [that it is] to be born according to the likeness of God, just as the male. D 10. They were formed (created), both honored alike and equal. Col. 36 A 4. Firm in endurance. A 12. And saving. B 8. As toward one, we are making the discussion for both, and toward the "according to likeness," we are urged with all zeal, and this will be left to you. B 13. Follows. C 11. More difficult to live with. C 12. More savage; but the greedy man and the extortioner, he is not a wolf in the literal sense; what kind of beasts [are] not within? D 5. Through the passion. Col. 37 A 8. But do you guard [it] for me. A 9. Rule over the passions. B 7. Thus it is through the animals. B 10. Into one's own, publicly. C 12. Of the mind, sufficient treasures for you. D 5. Amen. And God blessed them and said, "Be fruitful and multiply and fill the earth." The wise Solomon [says this]. D 8. In persuasion. D 9. By human words. D 12. But I was vainly therefore considering by myself, both what I had in my own mind, and what I had been taught from the Scripture concerning man. For I was calculating, Oh how great is man, the ephemeral animal. Col. 39 A 6. Concerning whom it has also been said in the Scripture, "Lord, what is man?" A 8. He despises this as a perfect animal, but the proverb... A 12. That God [is]. A 15. For if you look only to the nature from which he has been born, he will appear as nothing to you and worthy of nothing. But if toward the honor. B 7. He has been surpassed only by reason, stars and the sun. B 8. And all things which we perceive with the eye, and comprehend with the mind. C 1. "So let there be a firmament"—[this reading] is missing. C 2. But more is seen in this than light. C 6. He deigns to form with His own hand. C 7. Not the earth [brought] us forth automatically like the cicadas, nor did He use some ministers and servants for the making, but with His own hand. C 11. When, then, toward that which was taken. D 5. And God took. But how? There in the parts that follow. D 8. As though we had not yet been taught anything about man, for He says. D 11. "Man," some have already said. Col. 14 A 3. For where the making of the perfect man is spoken of, and that "in the image of God He made him," "He made [him]" is written, but where it remains [to speak] concerning the bodily [nature]...

^A, 4. "He formed." In the margin: The difference between making and forming, and the usage from the Psalm. ^A 13. Having spoken first concerning the subsistence of the soul. ^B 2. It is handed down. ^B 3. (and [the word] is absent) He created. ^B 4. Of the making. He would consider [things] like the cattle, like the beasts. ^B 7. Like grass. ^B 7. That therefore you may escape [being] like those without reason. ^B 10. God therefore took. ^B 14. That which fashioned you. ^B 15. That which was formed by God, then, let it not be stained by wickedness, let it not be altered through vice; let it not fall through force. ^D 7. Perfection and completion. ^D 8. But to us, the rational [beings]. [Col. 44] ^A 2. And to leave behind the things that came before, and as much as possible to pursue these things that remain concerning piety. ^A 4. Isaac. ^B 4. For our service. ^B 7. Upon which it is fitting, again, [the matter] of our members. ^B 10. "Fill the earth." In the margin: Wonderful is [the interpretation regarding] "fill the earth"; for He calls the flesh "earth," since [man is also] from the earth; for he heard that "you are earth, and into earth you shall go." ^B 10. For such sounds are perhaps common even to animals without reason, yet they are distinct. ^B 13. For those things grow physically. ^C 7. The reptiles is absent. ^C 8. For this reason. ^C 9. "[He] says" is absent. ^D 8. And indeed one might say: we see that the majority [are] just now. ^D 9. To be nourished. [Col. 45] ^A 4. Those given to him. ^A 10. The lion [is] bloodthirsty. ^A 13. By God. ^A 15. It was managing; for [it was] vigorous. ^B 1. For there was not yet the culture of men, nor did the beasts tear [prey] apart. ^B 2. For it was not yet bloodthirsty. ^B 4. But all lived [on things] round about. ^B 7. Eating grass. ^B 11. (and [the word] is absent) grass. ^B 12. Plotting. For whatever the restoration is going to be, such was certainly also the first [state]. ^B 14. To his ancient and first state. ^C 4. He turns. ^C 5. The free one, the companion of angels, the one kindred to God. But these things have been said by us, not because we wish to exclude man from the use of foods permitted by God. ^C 13. [There is] later for us that of sin. ^D 2. Foods. ^D 4. By the beauty of it. ^D 9. Being unable by severe sickness. ^D 9. Of the habitual enjoyment of foods. [Col. 48] ^A 1. Through scents and such-like offerings from physicians, they receive comforts. Since for. ^A 5. The healing. ^A 6. But also now, those who wish to lead themselves in imitation of the life in paradise, let us flee this altogether. ^A 8. Let us be led up to that former life, as much as is possible. ^A 11. Using [things] for sufficient nourishment. ^B 3. And such [things]. ^B 4. Instead of some great achievement. ^B 6. And many [things]. ^B 7. And that he is perfect. ^B 8. And as many other things about [it]. ^B 12. He begets another from himself. [1154 C] 2. That even among us the treasure of these things is laid up. ^C 5. That these things are from [the nature of] the world. ^C 13. [Things] easy to despise; let us pass by such arguments in silence; but let us dwell upon those at hand and more useful, and at the same time, the [terminology] of technical [subjects] is not even graspable by the common and private people. ^D 2. Expecting. ^D 8. And the seventh year also among them. [Col. 49] ^A 1. To work. ^A 5. Captivity; in the same way it is possible to see also our own [periods of] seven times. ^A 8. And we. ^A 8. The seventh from creation, he did not see death—this mystery. ^A 9. Adam, Enoch is absent. To the wealth, the Master. ^B 8. Eight times. Then He added "up to seventy times seven," He did not fall into another number by the increase, He did not say "one hundred times a hundred." ^D 12. He is ancient with the week. ^C 5. In paralysis. ^C 6. Seven. Similarly therefore here also, forgiveness according to Peter [is] the seventh, corresponding to the vengeance of Cain, and the allowance according to the Lord [is] seventy times seven, as the punishment of Lamech [is] according to the magnitude of the transgression. [Col. 52] ^A 2. Shall be honored seven times. ^A 4. He hints at the things to come, but then. ^B 3. Of the eighth, of the consummation. ^B 11. All [are] likewise struggling. ^C 8. The appearance of the Lord. ^C 15. The righteous, toward the things above toward heaven, for [they are] vehicles for them. ^D 1. And their escort [are] the intellectual spirits. ^D 4. Fettered and self-condemned by an evil conscience. ^D 7. He fashions. ^D 9. Of this on that day, nor the things that follow. ^D 11. Novel. No longer marriages, hopes of child-rearing, no care for things or money. [Col. 53] ^A 4. To the proud. ^B 2. The completion. ^B 4. Concerning this very thing. ^C 14. You reaped in the word. ^C 15. And He honored, to a more favorable and more honorable [state], having translated your birth, for [we are] men. [Col. 56] ^A 3. Continuous understanding and knowledge. ^A 15. And [as being] worthy of nothing. ^B 12. Of the servants is absent. ^C 4. Displaying. ^C 1. And with the greetings. ^C 6. With a high voice. ^D 12. But the same. [Col. 57] ^A 6. Minutely, ^A 6. accurately. ^A 9. In truth. ^A 11. Considering [themselves] important. ^A 14. The technical discussions of the physicians is absent. ^A 15. That concerning the [nature] of the members. ^B 2. That concerning full poly-fleshiness [obesity]. ^B 3. They come in together. ^B 5. They go about. ^B 7. For God formed you. ^C 11. Into that which is against nature. ^C 12. But the heavenly [things]. ^C 14. So for you also [is] the body. ^D 3. You see. ^D 3. And the God in this. ^D 4. You pursue the brutish and earthly [nature]. ^D 6. In his heart. ^D 12. He brought down. ^D 13. [Those] being dragged. [Col. 60] ^A 9. Proceeding from this one [source], ^B 4. [re-]roughened. ^B 7. From the beginning.

(Beginning of text coverage: the indices for the Homilies)

^A -sthen, pushed together, one might perceive more accurately. Col. 60 B 12. A tunic within, and it suffices not, C 4. crystal-like. C 5. having each. C 8. for it was able to cover. C 8. and the hand. C 10. the guard is placed beside. D 1. from under a veil. Col. 61 A 12. being directed, and toward the front— B 3. THE covering of the eyes is missing. C 6. according to part. C 7. if we should wish to examine minutely. C 10. you perceived. C 14. Let us return, the manuscript is original, and the corrector says: "let us return." D 3. Third discourse.

ON THE HOMILY ON PARADISE

INDEX OF MATTERS AND WORDS

A Abimelech, why he is named in the inscription of Psalm XXXII, while the history records the king as Achish of Gath, 142. By tradition we hold that alien kings had a common name, Abimelech, but each had a proper name by which he was called, 142. Just as in the Roman Empire, Caesars and Augusti; the name Pharaoh is of such a kind among the Egyptians, 143. Abimelech was of the age of Abraham and the age of Isaac; and he is called so in the times of David, 143. Abraham’s heart was examined, whether he loved God with his whole soul, when he was commanded to offer Isaac as a burnt offering, 104. Abraham is the friend of God on account of his faith and obedience, 314. Absalom’s correction: David seems to petition God for it, when he says in Psalm VII, 8: Arise, O Lord God, 100. The prophet asks that his malice be punished, so that many may be converted by the punishment of one, 101. Abyss of opposing powers is not a multitude, 16. The earth was invisible because it had the abyss poured around it, that is, copious water, 15. Why Scripture says: Putting the abysses in the treasuries, and not the treasuries in the abysses, 136. What these abysses are, and when we shall perceive them, 136. The abysses are the judgments of God, 137. Ahithophel. These words of Psalm XXXII can be referred to him: He scatters the counsels of the nations, 138. Action: any action whatsoever either weighs us down with sin toward lower things, or raises us to higher things, 126. Adam, where art thou? what it signifies, 202. We who were living in paradise, famous and notable, because of the ejection have become inglorious and abject, 202. Adam and Abel were of the same nature, although they may have had being in a different way, 282. Flatterers, who, while they adapt themselves to any ways and uses, like wolves in sheep’s clothing deceive the unwary, are compared to the polypus, 65. Adverse things. In these, one ought to give more abundant thanks, since we know that the Lord chastens whom He loves, 144. It is shameful to bless in prosperous things, but to be silent in adverse things, 144. The Lord does not so much deliver the just from adverse things as He makes them victors over the events, 155. Egyptian kings had the common name of Pharaoh. He was called Pharaoh who reigned in the time of Joseph: Pharaoh also who was king of Egypt in the age of Moses: Pharaoh also who held power in the time of Solomon: and he who lived in the age of Jeremiah was called Pharaoh, 143. The Jews gathered that Christ was equal to God, because He said that He had God as Father, 235. Air is soft and by its own nature humid, and it supplies proper and perpetual nourishment to those who breathe, 33. Such is its nature, namely thin and pellucid, so that light passing through it needs no delay of time, 19. The affections which happen to the air agree with the changes of the moon; for the reason that, compared to the ethereal body, it is in a certain way of a denser structure, 77. Tribulations inflicted on the saints for the sake of probation bring joy to invisible enemies only then, when the afflicted are broken, 125. Job’s tribulations did not affect the adversary with joy, 126. The enemy was not delighted by Paul’s tribulations, nay rather he was crushed, 126. See Affliction. Eternity and ingeneracy are confused by the Eunomians. The definition of both, 253. The Eternal Son, although not ingenerate, 253. See Son. That the ether is ignited and burning, no one doubts, 29. Vapors are emitted by rivers, etc., lest all things be consumed, 29. See Air. Aëtius the Syrian was the first to teach openly that the Son is subordinate to the Father...

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

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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,