[LATIN COLUMN] 1829 IN QUASDAM S. BASILII HOMIL. NOTÆ F. MORELLI 1830 erat in Sicima; Jerome, following Symmachus, A [says they] were slaying Sichem. Col. 1622 A 6. *Yet he says*. He did not say *together*, but *nevertheless*; therefore we have expunged that [rendering] of the interpreter. He also said, *I will not eat*. We have also changed that phrase, *Be ye unoffending*, and substituted the words of the Vulgate, I Corinthians 10:32, *Be without offence*, so that they may not only not stumble, but may not offer an occasion of stumbling to others. Philippians 1:10, *Without offence unto the day of Christ*. Clement of Alexandria, in the *Stromata*: "*Anpros copos tois politais diabioi*—He lives as a citizen without causing offence." Chrysostom in his commentary on the Epistle to the Corinthians explains: "*Mēdemian parechete labēn*—do not give a handle to anyone."
Ibid. C 5. *According to his own*, or *which the Lord*. Not as it was previously edited, *according to the prophecies of the prophets*, but *according to the aforementioned and prophesied temptations* and afflictions. For Christ had said, Matthew 16:21: *Jesus began to show to his disciples, that he must go to Jerusalem, and suffer many things.* To [those] whom it concerned, he was praying that the temptations which had been foretold by the Lord himself at Jerusalem might not be brought upon him; [the Lord] said, *Get thee behind me, Satan.* Thus, in the Questions, or Chapter 13, he said: "*Nikōntes tous epagomenous hypo tōn echthrōn peirasmous*—conquering the temptations brought upon [one] by the enemies." B
Col. 1627 C 4. *Considering*. Basil is not narrating, but exhorting; nor is *paideuometha* read, but *paideuōmetha*; wherefore we have deleted that [rendering] of the interpreter. *But when we consider the saints, we are taught that this zeal for imitating Christ is not impossible, so that by consideration of them we are made more eager.*
FREDERICI MORELLI PROFESSORUM REGIORUM DECANI NOTAE ET ANIMADVERSIONES IN QUASDAM S. BASILII HOMILIAS
*Ad homiliam, Eis to Proseche seautō* Col. 197 C 10. Write *tō plēsion metad*.
Col. 200 C 1. *Nestura, oi promēthesteroi tōn iatrōn tais prophylaktikais hypothēkais porrōthen asphalizontai, ou*. Punctuate these thus, and if you have time, compare them with what is written by the same Basil in his *Book to a Virgin*, near the end. Moreover, those who are called *promēthesteroi* here, in Galen, *Comm. iv in Hippocratem, De artubus*, are represented as *anegklētoi kai endokimountes*—blameless and approved. Furthermore, B. Augustine, in *Enarr. in Psal.*, calls these the precepts of the art of medicine, which, while it remains the same and is in no way changed, nevertheless changes for those who are ailing, because our health is mutable. C
*Ad Homil. in famem et siccit.* Col. 517 C 4. *Onyxi ka—kybernētēn men gar ho cheimōn k.* Livy, Book XXXIV: *Any of the sailors and passengers can steer in a calm sea: when a fierce storm has arisen, and the ship is caught by the wind in a turbulent sea, there is need of the man and the steersman.* Seneca, *De divin. Prov.*: *Understand the steersman in the storm, the soldier in the battle-line.*
*Ad homiliam de Pœnitentia.* Col. 1476 C 3. *Rhēsis ougar ta eukala d.* [A] petition from the school of the rhetoricians, and in Demosthenes observed by Ulpian in *Orat. Pros Leptinēn*, at the words, *hina de mē legōn paraleipō ti t.*, where he writes: *Ethos esti tō rhētoris, tois ischyroterois enditribein, kai mē rhadios autōn apallattesthai*—It is the custom for the orator to dwell upon the stronger points, and not easily depart from them. Would it be out of place here to append things pertaining to the argument of repentance, taken from the same orator and his expositor, to these words of Demosthenes: *mēd' an metadoxē pote*—if at any time, led by repentance, you should think otherwise, says Ulp. *Eudiorthōta poiei tois Athēnaiois ta plēmmelēmata. Hēmarten ho dēmos kakōs bouleusamenos; aphes. Tē metanoia lysei ta ptaismata*—He shows that the sins are amendable for the Athenians. The people erred, having consulted ill. Forgive. Repentance will undo the faults. D