TO THE READER
Rufinus of Aquileia translated ten, or at least eight, of the orations of S. Gregory from Greek into Latin (see Rufin. *Hist. eccles.*, lib. xi, c. 9, and S. Jerome, *Apolog. contra Rufin.*, lib. i, n. 30), among which the first and most important place is held by his *Apologeticus*, written when he had fled into solitude after being ordained a presbyter. Prefixed to these orations, as translated into Latin, is the Preface of Rufinus to his friend Apronianus. A fragment of this Preface exists in the Maurist edition; the complete text is read in the edition of the Works of S. Gregory, Cologne [i.e., Leipzig] 1690 (vol. I, pp. 726–27), from which we have taken it. The version by Rufinus, which is missing from the Greco-Latin editions of the Works of S. Gregory Nazianzen (even in the Maurist edition), was printed at Strasbourg in 1508, in 4to. The orations of S. Gregory in the version of Rufinus, according to the order of the edition just mentioned, are as follows: *Apologeticus*, book I (ed. Maurin. orat. 2); *On the Theophany, or Birthday of the Lord* (orat. xxxviii); *On the Lights*, which is the second Theophany (orat. xxxix); *On the Faith*, book I (*Tractatus* i *on the Orthodox Faith against the Arians*, spurious, formerly orat. 49); *On the Nicene Faith*; *On Pentecost and the Holy Spirit* (orat. xli, to which is prefixed *Tractatus* ii *on the Orthodox Faith against the Arians*, spurious, formerly orat. 50); *On himself upon returning from the country* (orat. xxvi); *On the sayings of Jeremiah, in the presence of the Emperor* (orat. xvii); *On the reconciliation and unity of the monks* (or. vi); *On the plague of hail* (orat. xvi); *Against the Arians, that it is not permitted to dispute about God at all times and in public* (orat. xxvii). Cf. J. Fontanini, *Histor. litterar. Aquilei.*, lib. v (*Vita Rufini* ed. Vallars., lib. ii) c. 8, n. 1–2, *Patrologia Latina* vol. XXI, col. 188.
PROLOGUE OF RUFINUS TO THE BOOKS OF S. GREGORY NAZIANZEN
As I was setting out from the City, you enjoined me, most beloved son, although I was absent, to expend some work for you, so that the necessity of my departure might not hinder us from our accustomed studies. You asked, therefore, that Gregory—a man incomparable in all respects, who, being illustrious in word and deed, provided a most brilliant light of the knowledge of Christ to the Churches, and who taught what he did, and did not condemn himself by doing the contrary to what he taught—be translated for you into Latin. He was born in Cappadocia, of a bishop as his father and a mother also sufficiently religious; at Athens he was both raised and educated as few are. And yet, in the company of scholars, he did not yield to the enticements of either age or companions, nor did he betray his modesty; but as if it were a treasure committed to him by the Lord, he brought it back home as an intact seal of chastity. Finally, when he was flourishing in the study of philosophy at Athens (a), he saw in his sleep, as he sat and read, two women of sufficient beauty seated on his right and left. Looking at them with a sharper eye because of his devotion to chastity, he asked who they were and what they wanted with him. But they, embracing him more familiarly and importunately, said: "Do not be troubled, young man; we are sufficiently known and familiar to you. For one of us is called Wisdom, the other Chastity; and we have been sent by the Lord to dwell with you, because you have prepared a dwelling-place in your heart that is pleasant and pure enough for us." Then, finally, when he was being constrained to teach rhetoric at Athens because of his extreme progress in letters, he boarded a ship by stealth and departed. And when he had committed himself to the unexplored sea, he was afflicted by a storm, during which he vowed that he would serve God. When he was doing this, he was suddenly appointed to the priesthood by his father, the bishop. Bearing this with difficulty, he departed for a time. But afterward, having returned, he delivered this *Apologeticus* in the Church, alleging the causes of his departure or even of his return. After this, his father having died, he succeeded to the episcopate at Nazianzus, a small town. And thence, when after the times of Valens the Arian the Catholics had recovered the Churches, he was persuaded to cross over to Constantinople to establish or instruct the Church. Where, as he performed a magnificent work in the Word of God, and converted almost infinite multitudes daily from the heretics to the true faith, rivalry followed upon his glory, as is wont to happen. But he was so perfect in the fear of the Lord that, when he sensed that the dispute among the bishops was on his account, he immediately departed of his own accord, saying only that prophetic verse: "If this tempest is on my account, take me and throw me into the sea; and the commotion will stop for you." Neither a life more worthy of approval and more holy, nor an eloquence more illustrious and brilliant, nor a faith more pure and correct, nor a knowledge more full and perfect can be found than his, inasmuch as he alone is the one concerning whose faith not even those who differ among themselves—as is wont to happen—could dispute about parties and views; but he obtained this merit before the Lord and the Churches of God, that whoever has dared to gainsay his doctrine in any point is, by this fact alone, proven to be more of a heretic. For it is a manifest indicator that he is not a man of the right faith who does not agree with Gregory in faith. Therefore, I have translated him without any misgivings at all, knowing, however, that the brilliant light of his eloquence in Greek is not a little obscured by the necessity of translation. Whether this is due to the poverty of our language or the very nature of translation, you who have skill in both tongues may judge better.
(a) See Dom Clemencet in *Vita S. Gregorii*, vol. 1 of our edition, col. 161 D. Ed.
THE COMMENTARIES OF ELIAS, METROPOLITAN OF CRETE, ON THE NINETEEN ORATIONS OF ST. GREGORY OF NAZIANZUS; EXTRACTED FROM A BASLE MANUSCRIPT, AND EQUIPPED WITH ANNOTATIONS ON BOTH THE COMMENTARIES OF ELIAS AND THE NINETEEN ORATIONS OF ST. GREGORY BY ALBERT IAHN, THEOLOGIAN AND PHILOLOGIST, BORN IN SWITZERLAND, MEMBER OF THE HISTORICAL-THEOLOGICAL SOCIETY OF LEIPZIG. TO WHICH ARE ADDED THE SCHOLIA OF BASIL AND OTHERS ON THE ORATIONS OF ST. GREGORY, EXTRACTED FROM MUNICH MANUSCRIPTS.
TO MY MOST BENEVOLENT PATRONS AND MOST CHERISHED FRIENDS:
TO CHARLES DAREMBERG, DOCTOR OF MEDICINE, CURATOR OF THE MAZARINE LIBRARY, ETC.;
TO JOHANN GEORG KRABINGER, CURATOR OF THE ROYAL LIBRARY AT MUNICH, AND FELLOW OF THE ROYAL ACADEMY OF SCIENCES AT MUNICH;
AND TO KARL LUDWIG ROTH, DOCTOR OF PHILOSOPHY, PROFESSOR OF GREEK AND LATIN LITERATURE AT THE UNIVERSITY OF BASEL;
THIS LITTLE BOOK, AS A TOKEN OF SINCERE FRIENDSHIP AND GRATITUDE, IS DEDICATED AND PRESENTED BY
ALBERT JAHN.
To you, most kind gentlemen, is this brief work of Anecdota owed, such as it is. For, to follow the account of time, it has been twenty years and change since you, my dearest Krabinger, offered to me—while I was then dwelling in Munich and gorging myself on manuscripts written in Greek, preserved there in the royal library—not only very many other Greek Anecdota, a good portion of which still remains to be published, but also the Scholia on St. Gregory of Nazianzus, which I have used in this little work, for me to transcribe or excerpt. And even though it is a long while since I have been painfully deprived of our sweet commerce of letters (perhaps by some fault of my own, being wretchedly distracted by business), still, as long as I live, I shall recall with a grateful heart toward you the delights of that stay in Munich, of which you were no small part.
You, however, dearest Roth, bound me—to you previously unknown—with the bond of friendship through that outstanding kindness, which you achieved by your intercession: that that most precious codex of St. Gregory of Nazianzus, written by hand and containing the commentaries of Elias, was transmitted to me at Bern in the year 1842 from the public library of Basel, with the liberal consent of its curators, through the most distinguished Gerlach, the prefect of that library, in order that I might pore over it and excerpt it at will for the benefit of my Platonic and Patristic studies. That same codex, out of your outstanding benevolence toward me—to which that same Gerlach again came to my aid—you recently, when I was about to publish the Excerpta Eliana at Paris, saw to it that it was transmitted to me again, so that I might augment what I had excerpted from it and check the proof sheets against the archetype.
But as for the fact that I finally took up the plan of publishing Elias, and that I found a sponsor for the work in Paris, that I owe to you alone, most kind Daremberg. For when, fifteen years ago, my studies of antiquity gradually expanded, and I began to combine archaeology with philology, and even, indeed, to investigate the remains of Gallic and Roman antiquity hidden in my native soil, and then had devoted seven years to the history of my homeland, and now, as a traveler returning to my home hearth, had returned to my former studies and was preparing to bring to maturity those things which had long ago been begun by me in the field of philology, a propitious fate offered you to me, my dear Daremberg, as both a patron and a regulator of these studies. You raised me, buried as I was in the dust of antiquity and lacking, here in Bern, any incentive for humanistic studies, by declaring that my efforts were approved by you and those like you. You stirred me, while I was meditating on other philological labors, to publish Elias—preserved like a treasure in its coffers—by questioning me thus: "Why do you not bring this precious Anecdoton to light before all else, lest it be seized upon by someone else, or lest the labor which you [have invested in transcribing it]...
be rendered useless for you." And when I, obeying this directive, had put aside for a time the labors I had undertaken to prepare an edition of Elias, in the meantime you won over for me the most reverend Migne as a redeemer—that is, a man born for the promotion of studies of the holy Church Fathers—who, when he had first set out to publish the commentaries of Elias in their entirety, and was deterred from this plan by their massive bulk, all the more willingly undertook to buy up this compendium of them.
Accept, therefore, most benevolent patrons and friends, as a token of a grateful heart, this little work which is owed to you. If it lacks that abundance of doctrine and refinement with which learned men, devoted to ancient letters by duty, are accustomed to adorn their works, I hope that you will forgive me. For it does not escape you that I have been compelled to treat philology as a secondary concern, and that I lack—all but—the leisure of the learned. Yet even so, I shall continue to strive to deserve well of ancient letters, both sacred and profane, so long as I see you, most learned sirs, favor my efforts with efforts similar to your own. That you may continue to do so, and that you may continue to hold me in your affection, I ask and entreat you. Farewell.
Given at Bern, in Switzerland, on the day before the Kalends of April, 1858.
A. LAHNIUS.
PREFACE
Behold, kind reader, here is a treasury of theological and philological erudition, drawn from the Commentaries of Elias, Metropolitan of Crete, on the nineteen orations of St. Gregory of Nazianzus. Before we speak about these Commentaries, we must say something about Elias himself and his other writings.
The age in which Elias lived is still a matter under dispute. Leunclavius, indeed, when he stated in the preface to his edition of St. Gregory of Nazianzus (a), p. III, that he was not certain when Elias lived, nevertheless made this judgment on that question in the same place (p. IV): "But if this also must be added regarding Elias, I for my part think he was a man of that time when Crete had been occupied by the Saracens and taken away from the Byzantine emperors, namely, about six hundred years from our own age. For he writes in the preface prefixed to the Commentaries that this work had been written and elaborated by him in exile (b): which exile, indeed, seems to fall into those very years of Saracen brutality." A Leunclavius was supported by Streuber, who, in *Serapeum*, 1856, p. 181 sqq., judged that the Commentaries of Elias were written after A.D. 823.
This conjecture of Leunclavius is not far removed from that of others—among whom are Cave (*Scriptor. Eccles. Hist. Lit.*, Basle ed., vol. I, p. 641, col. 1) and Elias Dupin (*Nova Biblioth. Scriptor. Eccles.*, vol. VI, p. 127)—who determined our Elias to be the same person as Elias, the bishop of the Cretans, who is known to have been present at the Second Council of Nicaea, held in A.D. 787. Yet in the Proemium to Elias’s Commentaries, there are certain signs found that he was totally different from that other Elias and lived a long interval of time after him. For Elias says in his Proemium that, among those interpreters of St. Gregory who explained his sixteen orations—commonly accustomed to be bound in one volume—only Basil and Gregory had treated them, albeit cursorily, those same ones which he himself, after a long interval of time following them (c), now undertakes to illustrate.
Now it is established that Basil, B the scholiast on St. Gregory—who, so as not to be confused with St. Basil the Great, wished to be named "the least" out of his own modesty—dedicated his scholia on St. Gregory to Constantine Porphyrogenitus (d), and therefore lived in the first half of the tenth century. See Oudin, *Comm. de Script. Eccl.*, vol. I, col. 649 seqq., vol. II, p. 438 (e). Moreover, Gregory, the priest of Caesarea, that other scholiast mentioned by Elias, was a contemporary of Basil. See Oudin, vol. II, col. 443 seqq. Since these things are so, there is no doubt that Elias was much later in age than they. But Oudin, in his *Commentaries* (vol. I, col. 649, vol. II, col. 1069 seqq.), although he neglected the primary passage which we used above, was the first to see clearly that Elias, being later in age than the scholiasts Basil and Gregory, must be properly distinguished from that other Elias of the eighth century and placed in a much later era.
Yet the same Oudin did not sufficiently avoid new errors. For first, he rashly declared that Basil and Gregory were specifically referred to by Elias among the ancient interpreters (vol. II, col. 1069 seqq.), whereas Elias only says this: that the seventeen orations of St. Gregory, commonly accustomed to be read, had met with many interpreters, both ancient and recent. Then, there was no reason why Oudin (ibid., p. 1070) should determine that Nicetas Serronius, who lived in A.D. 1080 (see Oudin, vol. I, col. 651), was meant by Elias among the recent interpreters, and C that Elias was several decades later than him, and therefore should be placed barely before A.D. 1120.
In response to this, I, as in a doubtful matter, conclude thus: Since Elias was the Metropolitan of Crete after Constantine Porphyrogenitus, it is necessary that he also lived after the times of Nicephorus Phocas. Since he (Nicephorus) had recovered the island of Crete in A.D. 961 (f), and the Christian religion had been restored there, with the monk Nicon laboring for it, only then could the metropolitan see be re-established.
Elias must be considered to have held it during those times, when the Saracens, before they were repelled by the holy expeditions, gained new strength and again invaded the borders of the Byzantine Empire. It is therefore probable (for we lack historical documents of this matter) that Crete was again infested by them, and that Elias was driven from his seat and became a bishop in the lands of the infidels. Therefore, we will not be far from the truth if we establish that Elias lived in the middle of the 11th century, that is, under the beginning of the Comnenian empire.
We come to the writings of the metropolitan Elias, which are circulated in addition to the Commentaries on St. Gregory Nazianzen. They are these:
I. *Exposition of St. John Climacus’s "Ladder of Paradise,"* a vast and great work, from which, as from others, a certain anonymous author culled scholia, which are wrongly attributed to Elias by some. See Oudin, *Comm. de Script. Eccl.*, vol. II, col. 1065 ff., and there Rader (a), Fabricius, and Harles, *Bibl. Gr.*, vol. IX, p. 524 note, p. 525, vol. XI, p. 615.
II. *Responses to the monk Dionysius regarding his seven varied inquiries.* These exist in Greek and Latin in volume V of the *Jus Græco-Romanum*, pp. 335-341. See Oudin, vol. II, col. 1066, Fabricius, *B. Gr.*, vol. XI, p. 615, and Harles (note bb).
III. *Response concerning those virgins who have been betrothed once or twice before puberty.* See Harles to Fabricius, *B. Gr.*, vol. XI, p. 615 (note bb) ff.
Furthermore, Fabricius, *B. Gr.*, vol. XI, p. 615, reports this: “Elias of Crete in his book on the customs of the heathens is cited by Nic. Comnenus, p. 213; and in the *Responses to the Ascetic monks*, p. 188; and to the *Corinthian monks*, p. 251; and in *Response IV to solitary monks*, pp. 190, 220. The same Comnenus, p. 258, praises his *Exposition on the epistle of Nazianzen to Cledonius*.” Although the various responses enumerated there perhaps pertain to one and the same short work and are no different from those mentioned above, the responses to the monk Dionysius. Certainly, those solitary monks are the same as the Ascetic monks, or rather the Ascetics (b).
However, it must not be passed over in silence in this place that in the works of writers of the same name, some things are wrongly attributed to our Elias. See Harles to Fabricius, *B. Gr.*, vol. VI, p. 338, vol. XI, pp. 615 and 616 note. And perhaps among those works which we have seen attributed to our author, some should be referred to Elias, Metropolitan of Crete, who lived in the 8th century.
But however these matters may stand, there is no doubt that the *Commentaries on the Orations of St. Gregory Nazianzen* are the primary work of Elias. These Commentaries, preserved in libraries (c), as well as in the public library of Basel, have not yet seen the light, unless translated into Latin by Leunclavius from the excellent Basel manuscript codex which we have used in editing this book (d). But that very Latin translation was the cause why the Greek exemplar lay buried in oblivion, and why the very rich critical resources which the Commentaries of Elias offer were not sufficiently drawn from it, and why the illustrious learning with which he adorned the Commentaries was all but neglected.
And for the purpose of establishing a judgment, those Commentaries certainly contribute a great deal. For...
the context of the Orations of St. Gregory which is inserted therein, even if it does not lack its own faults, yet often agrees with the best manuscripts that Clemencet used, and occasionally presents a single genuine reading. Furthermore, Elias himself sometimes performs A a critical exercise. Added to this is the fact that his Commentaries not rarely present readings that differ from those which the context contains, and sometimes better ones, so that there is no doubt but that Elias used a different and more emended context than that which appears in the Basel codex. But that all these aids to criticism could scarcely, if at all, be extracted from the Latin version, anyone can understand. Why say more? Leunclavius, as he did not examine with the necessary diligence the context of Gregory that the Basel codex presents, and the elements of a critical nature that are contained in the Commentaries of Elias, so in translating them into Latin rather than editing them in Greek, he must be judged to have all but closed off the use of an excellent instrument of criticism to others.
Now, even if one or two of those who after him labored to emend and illustrate the Orations of Gregory consulted Leunclavius’ translation here and there, the excellent proofs of both theological and philological learning which are contained in the Commentaries of Elias remained B almost neglected. For apart from the Coteliers and the Suicers, few theologians seem to have noticed Elias, since even the most illustrious Ullmann in his very learned writing on Gregory Nazianzen made only passing mention of him. Moreover, philologists had all the less reason to turn their attention to the Commentaries of Elias because they lacked a Greek exemplar. All the more, therefore, is Boissonade to be praised, who diligently compared the Commentaries of Elias with the Scholia of Basil on the Encomium of Gregory.
And since mention has been made of those Scholia, you ought to hold firmly to this: that Elias far surpasses Basil and the rest of the Scholiasts of Gregory in theological and philological learning, a fact he did not hesitate to signify himself in the Prooemium. Although, to tell the truth, he is a little too harsh on those to whom we know for certain that he owed not a few things.
But C to speak first of Elias the theologian, I would wish you to hold this above all: that his Commentaries contain very much that would be most worthy of the light of theology—even in these times in which we live—to which theologians who study the history of dogmas might turn their attention. Thus, to employ an example, the Eunomians are commonly held to be pure and simple Aristotelians. Yet Elias demonstrates with clear arguments that they, along with the Macedonians, also progressed based on the philosophy of the later Platonists; and in this place one must certainly appeal to what Elias warns regarding the theology of Plato and the later branch of Platonists, which was transferred by the heretics into Christian doctrine. Next, Elias brilliantly clarifies very many passages of Holy Scripture, praised or used by way of imitation by St. Gregory, by accurately indicating their seats and by the aid of sound exegesis. Moreover, he, using a very rich storehouse of theological learning, recalls to their sources those things which Gregory converted to his own use D from the writings of the ancient theologians and brings forward passages parallel to them. From this class there are many things that are recondite and which few have at hand today. Thus, not content to have called upon the Holy Fathers Athanasius, Basil, Chrysostom, and others to his side, he is frequent in praising the writings of the one who is called the Areopagite, Dionysius; and although it will seem to many that he did so rashly, yet there are many things found in Gregory from which one might think he drew, which favor this opinion. What of the fact that not even the writings of the one called Clement of Rome were unknown to Elias? Added to this is the fact that beyond those things which he brought forth from the writings of the ancient theologians, with explicit mention of the authors, many things were silently taken by him from the same. Thus he frequently employs, for the sake of explaining the abstruse thoughts of Gregory, parallel passages—both from Gregory himself and from St. Basil and others—which are easier to understand; thus he sometimes tacitly makes his own the exegesis of St. Maximus on St. Gregory, although for the most part they are explicitly praised. And in this business of compilation, when he used more complete exemplars than those we have today, his Commentaries provide some critical utility. Which utility, indeed, would be much greater if Elias had everywhere brought forward the very words of the writers whom he compiled, and had not, as was his custom in praising writers, frequently recited them from memory only or amplified them by paraphrasing. But concerning this whole critical matter, which is concerned with examining the writings of compilers, even ecclesiastical ones, in the Examination of Plagiarists and Compilers
A there will be a wealth of Greek expression. Moreover Elias, where he himself teaches, being as he is imbued with the doctrine of the Holy Fathers, uses a manner of speaking which is exquisite and worthy, to which those who wish to enrich Suicer’s *Thesaurus Ecclesiasticus* should direct their attention.
Now if we look at the man’s Greek education B, it must be confessed that he excels no less in that. And first of all, he is very well-versed in the tenets of the ancient philosophers. For besides the fact that he cites Chilon, Anaxagoras, Democritus, Epicurus, the Stoics, the Cynics, and others, he shows an accurate knowledge especially of Plato and Aristotle, and has their even more abstruse ideas at his fingertips, and very often makes them his own. Not even the more recent Peripatetics were unknown to him, of whom he explicitly praises Alexander of Aphrodisias. But that he was well acquainted with the more recent Platonists—Porphyry, Iamblichus, Proclus—we have already seen above. Why? Because Elias sometimes clings to them so closely that, neglecting Plato, he follows the Neoplatonic rivulets and peddles Neoplatonic ideas as Platonic. Finally, he openly shows that he has even read the writings of Hermes Trismegistus, as he is called.
We come to the rhetorical erudition of Elias. For since St. Gregory was a theologian in his subject matter and ideas, but used a rhetorical manner of speaking, being a rival to the sophists of his own age—Libanius, Himerius, Proaeresius C—surely he who wishes to interpret his Orations rightly must be imbued both with rhetorical precepts and with an intimate knowledge of Attic eloquence. And indeed, Elias fulfills this duty admirably, for he frequently summons the rhetorical art of Hermogenes to his aid and diligently notes the passages of Demosthenes that are expressed through Gregory’s imitation. How subtle his judgment is in noting the sophistic artifices of Gregory, let the annotations which he makes to the description of the peacock in Oration XXVIII, p. 515, A, fol. 50, serve as an example. Among the sophists, he cites at least Aristides by name.
Furthermore, that Elias was not ignorant of ancient poets or historians is evidenced by the passages brought forward by him from Homer, Hesiod, Theocritus, and Oppian, as well as from Herodotus and Thucydides. Finally, that you may understand that Elias has touched upon every kind of ancient literature, he praises the ancient musicians and mathematicians—among these Eratosthenes, Posidonius, Ptolemy, and Hero—and among the physicians, Galen.
It remains for us to speak of Elias the grammarian. For not even correct grammar is lacking in Elias, seeing that he accurately weighs the properties of words, diligently scrutinizes the Atticism in Gregory, and skillfully unties the knots of syntax. However, where Elias errs from a grammatical standpoint, his slips are to be attributed partly to his excessive zeal for pursuing Atticisms, and partly to his mystical, and not sufficiently cautious, manner of interpretation.
So much, then, for Elias the theologian and philologist; for by "philologist" we do not mean a petty schoolmaster of grammar, but one who investigates every kind of ancient literature. To which it is added that the Commentaries of Elias, if viewed as a whole, contribute much to a better knowledge of the literary state and the property of the Greek language in the XIth century.
And that the study of theology and philology still flourished in that age even in the provinces of the empire remote from Byzantium, those things which we have said above concerning the erudition of Elias are evidence. Moreover, his Commentaries are an excellent document of that method of study which attempted to join Platonic and Aristotelian philosophy intimately both with one another and with Christian theology. As for the property of his speech, although its tenor sometimes betrays a Byzantine volubility D and—if I may say so—a breathy verbosity, it is nonetheless universally sound and such as befits the one who interprets a most eloquent writer. Why? Because Elias diligently imitates the elegance of Gregory’s diction, nay, sometimes he seems to have wished to surpass it. Although the same man does not rarely betray his own age in his expressions, in which certain barbarisms, many *hapax legomena*, and many items boldly innovated appear, so that his Commentaries are not to be neglected by anyone who desires to increase the treasures of later Greek.
Since all these things are so, and since Elias is to be held as a primary writer of that age, I, having obtained a Basle codex to be worn down, seventeen years ago took up the plan of editing at least a part of his work, and I sifted through it by excerpting. In this matter, I aimed chiefly at noting diligently in what fields Elias excelled in his theological and philological character.
C And indeed, I did not neglect those things which it was said above were worthy of being remembered in the discourse of Elias. From this, a twofold class of excerpts has arisen: one of those things by which are contained what pertain to the illustration of the words of S. Gregory, and have the nature of richer scholia; the other of those by which is annotated whatever in Elias, whether in matters and sentiments, or in words and locutions, appeared to me also worthy of note. And in noting the locutions, I have sometimes used the very words of Elias, and sometimes I have cullings from the context, having added a note on the locutions. What the purpose of each of these is, the experienced will understand of their own accord; the inexperienced may learn from the annotation, which I have added here and there for the sake of an example. But lest I be considered a mere D lexicographer, I think I have sufficiently provided for those matters which, whether of a theological or philosophical character, I have not only excerpted abundantly from Elias, but also scattered them with no sparing hand in the annotation.
If, however, anyone should disapprove of this whole plan of editing the Anecdota in fragments and should interject: "Why did you not give us Elias in his entirety?" I would have him consider that the mass of his Commentaries is huge, and that the value of the volume does not altogether repay the cost. For besides the excellent specimens of erudition which frequently shine forth and which have been accurately exhibited by us, there are many things in the commentaries which, if not entirely useless, are at least discussed in such immense perplexities that they almost cause nausea to the readers. To this is added the fact that Elias does not everywhere follow the rule which he himself sets down on fol. 318 v. m.: «We have deemed it superfluous to annoy those who encounter them again». Therefore, even if perhaps sooner or later one should be found who might wish to waste time in transcribing the Commentaries and should find a redeemer who would not hesitate to commit such a volume to the press, yet I believe that not much more utility will redound from that matter than from our Excerpts.
The method of annotation is generally as follows: First, I have brought forward critical symbols from the Basel Codex, both for those passages of S. Gregory to which the matters excerpted from Elias's Commentaries pertain, and for many others noted by me in passing for the sake of criticism. And in this business, I have everywhere followed that context of Gregory which the Basel Codex exhibits written in minium, in such a way that I compared and judged its readings in the annotation with the common ones and with the readings of the codices examined by Clemencet. Next, in the context of the Commentaries, which was also transcribed with the greatest fidelity, I noted obvious scribal errors [(a)] and attempted to heal doubtful passages by conjecture. Furthermore, I indicated the Greek and ecclesiastical writers whose sayings and sentiments Elias used, whether by explicit mention of each or silently, and I illustrated them wherever there was need. Then, in the entire passages cited or pillaged by Elias, I noted the discrepancy of his scripture, of which kind some things are also found in the context of the Excerpts. Finally, here and there, especially in judging various readings, I have brought forward many things which might serve to illustrate the words and locutions of Gregory and Elias [(b)].
[(a)] These arose mostly from iotacism and from words rashly joined or separated. Other errors, by which the laws of orthography are transgressed, I have silently removed, holding it sufficient to have consigned some in the annotation. To this pertain: the use of σ and ς indiscriminately, even at the end of words (I have written σ throughout in compounds); the iota subscript sometimes added, sometimes omitted (I have restored it where it was wanting); spirits in [pi-pi] usually neglected, and the smooth and rough confused; accents often wrongly placed, e.g., the grave instead of the acute in endings; enclisis often neglected; punctuation marks not rarely placed wrongly; the apostrophe, crasis, and diaeresis handled too negligently. Moreover, if any part of the order of the Excerpts should at times appear disturbed, I would not have it imputed to me as a fault. For besides the fact that many leaves in the Codex have been transposed, Elias’s interpretation does not always strictly follow the order of Gregory’s words to which it was intended to refer.
[(b)] In the annotation, I have occasionally been able to be briefer because I was permitted to refer to those writings, in both matters and words, which have been elaborated by me in the field of patristic philology. These are: 1º. The edition of Plotinus by Creuzer, the Basil the Great by Garnier. Bern, at C. A. Jenni the son. MDCCCXXXVIII. 4º. — 2º. Animadversions on the works of S. Basil the Great, a supplement to the second Garnier edition. Fascicle I, containing animadversions on vol. I. Added are Plutarchian emblems from Basil’s Homily on Psalm XIV. Bern and St. Gall of the Swiss. At the expense of Huber and Co. (J. Kærberi). MDCCCXLII. 8º. — 3º and 4º. Criticism of the Specimen of a new edition of S. Basil the Great’s exhortation to young men on taking utility from pagan books, ed. P. C. Hess. Helmstadt. MDCCCXLII. (vid. *Zeitschrift für die Alterthumswissenschaft*. 1843. p. 1012-1020. and: *Neue Jahrbücher für Philologie u. Pädagogik*. 1848. Vol. XLIX, Fasc. IV, p. 371-425). — 5º. Animadversions on the latter part of the Basilian tract on reading pagan books. (vid. *Archiv für Philologie und Pädagogik*. Vol. XIII, Fasc. III, p. 455-473.) — 6º. *Lesefrüchte byzantinischer Theologie*: (see *Zeitschrift für Geschichte und Kritiken*. 1843. p. 721-746.) — 7º. *Marcus Eugenicus über die moralische Schwäche des Menschen*. Published for the first time from the Munich Manuscript 495 and with annotations. (vid. *Zeitschrift für die historische Theologie*. 1845. Fasc. IV, p. 42-73.) — 8º. *Dissertatio theologica*, in which it is argued to whom the promise of the Holy Spirit pertains according to the doctrine of the New Testament. Included is a philological disquisition on the Paraclete. Patristic scholia for the most part added. Basel. Basel. Printed and at the expense of the Schweighæuser bookshop. MDCCCXLI. 8º. — 9º. I have compared the symbols for this book: *S. Gregorii Episcopi Nysseni de Anima et Resurrectione cum sorore sua Macrina Dialogus*. Gk. and Lat. Recension and illustration according to the faith of the manuscript codices by Jo. Georgius Krabinger, Custos of the Royal Munich Library. Leipzig, MDCCCXXXVII. In the Wuttig bookshop. 8º. Nor, indeed, have I neglected the Holy Fathers of the Church in my remaining writings, which, however, it is foreign to this place to recount.
A Besides the five indexes I have prepared, the usefulness of this little work will be increased by the Scholia on the Orations of St. Gregory, which I have added as an appendix from the Munich codices. I regret, however, that I could not bestow upon them the same care as upon the Commentaries of Elias, for the publisher was pressing for the edition, which was also the reason why I was not permitted to investigate certain passages cited by Elias from writers and to restore them to their proper places. For the rest, I exerted every effort so that this little work might be of benefit both to theologians eager for Greek erudition and to philologists, that is, those who, following the examples of the Casaubons and the Valesii, do not consider the study of the holy Fathers of the Church foreign to themselves.
Further, I hope that the aids to a deeper understanding of Christian doctrine that are contained in the Commentaries of Elias—those excellent monuments of Byzantine theology—may be harvested thence as diligently as possible, and that they may likewise contribute to a better recognition and appreciation of the nexus by which the studies of ancient philosophy and the humanities ought to be joined with theological erudition, especially in our own age, in which sophists, lovers of vain wisdom, adoring only their own little talent, are not ashamed to put forward doctrines of such a kind as are, just as they are abhorrent to Christian doctrine and faith, so too have they long since been exploded by the wiser philosophers of antiquity.
Written at Bern in Switzerland, the Kalends of April, MDCCCLVIII.
CONSPECTUS OF THE BASLE CODEX
ACCORDING TO THE BILLI AND MAURINE EDITIONS.CODEX BASILEENSIS | BILLI PARIS EDITION, 1609 | MAURINE EDITION Or. I. Address to the Eunomians, pro-dialexis. Fol. 1 r. – 13 r. | Or. XXXIII, p. 529 A – 536 A | Or. XXVII, p. 487 A – 495 C Or. II. On Theology. Fol. 13 v. – 62 v. | Or. XXXIV, p. 536 B – 561 B | Or. XXVIII, p. 495 A – 522 C Or. III. On dogmas and the appointment of bishops. Fol. 62 v. – 78 r. | Or. XXIX, p. 486 C – 494 B | Or. XX, p. 376 A – 384 B Or. IV. On the Son, First Oration. Fol. 78 r. – 119 v. | Or. XXXV, p. 561 C – 577 B | Or. XXIX, p. 522 A – 539 D Or. V. On the Son, Second Oration. Fol. 119 v. – 148 r. | Or. XXXVI, p. 577 C – 592 D | Or. XXX, p. 540 A – 556 B Or. VI. On the Holy Spirit. Fol. 148 r. – 186 r. | Or. XXXVII, p. 593 A – 612 D | Or. XXXI, p. 556 A – 577 E Or. VII. On order in debates. Fol. 186 r. – 223 r. | Or. XXVI, p. 442 D – 463 D | Or. XXXII, p. 579 A – 601 E Or. VIII. First Irenic Oration. Fol. 223 r. – 250 v. | Or. XII, p. 190 B – 205 A | Or. VI, p. 178 A – 194 C Or. IX. Second Irenic Oration. Fol. 250 v. – 267 v. | Or. XIII, p. 205 B – 213 C | Or. XXIII, p. 425 A – 434 B Or. X. Third Irenic Oration. Fol. 267 v. – 285 r. | Or. XIV, p. 213 D – 224 C | Or. XXII, p. 414 B – 425 B Or. XI. Against the Arians and concerning himself. Fol. 285 r. – 304 r. | Or. XXV, p. 431 C – 442 C | Or. XXXIII, p. 603 A – 615 E Or. XII. On himself, from the field, and on the matters concerning Maximus. Fol. 304 r. – 323 r. | Or. XXVIII, p. 472 C – 486 B | Or. XXVI, p. 474 A – 485 D Or. XIII. Second Oration on himself. Fol. 323 r. – 335 v. | Or. XXVII, p. 464 A – 472 C | Or. XXXVI, p. 634 A – 643 C Or. XIV. To those who invited him at the beginning and did not meet him after he became a priest. Fol. 335 v. – 336 v. | Or. II, p. 46 A – 49 G | Or. III, p. 68 A – 72 B Or. XV. On his father and on the great Basil, when he was about to ordain him bishop of Sasima. Fol. 336 v. – 342 v. | Or. VII, p. 142 A – 146 C | Or. IX, p. 234 A – 238 B Or. XVI. Address delivered at the ordination of Eulalius, bishop of Doara. Fol. 342 v. – 347 v. | Or. XXX, p. 494 C – 496 B | Or. XIII, p. 253 A – 255 B Or. XVII. On his father, when he entrusted to him the care of the church at Nazianzus. Fol. 347 v. – 355 v. | Or. VIII, p. 145 D – 149 C | Or. XII, p. 248 A – 251 D Or. XVIII. To those who were governing and to the angry official, and the Apologetic Oration after his ordination, to his father and the great Basil. Fol. 355 r. – 366 r. | Or. XVII, p. 265 C – 274 A | Or. XVII, p. 317 A – 326 A Or. XIX. Apologetic Oration to his father and the great Basil, when he was ordained bishop of Sasima. Fol. 366 r. – 369 v. | Or. V, p. 134 B – 136 C | Or. X, p. 239 A – 241 C
COMMENTARIES OF ELIAS THE METROPOLITAN OF CRETE ON THE NINETEEN ORATIONS OF ST. GREGORY OF NAZIANZUS EXCERPTED FROM THE BASLE CODEX, WITH AN ANNOTATION BOTH ON THE COMMENTARIES OF ELIAS AND ON THE NINETEEN ORATIONS OF ST. GREGORY
*Explanation of the sigla which occur in the Excerpts and in the Annotation:* B. The text of Gregory in the Basle Codex. Bas. The Basle Edition, Hervagiana, a. 1550. Bill. The Billi Parisina or Morelliana Edition, a. 1609. Br. The notes of Brodaeus from the MS code, Bern. 319. C. The Clemencet or Maurine Edition, from which are cited the Royal, Coislinian, Colbertine, etc., codices (their catalogue may be seen in Clemencet). F. Folio, r. recto, v. verso. s. top, m. middle, i. bottom. L. Leunclavius’s version of the Basle Codex and Annotations on St. Gregory. M. Montagu’s Various Readings in St. Gregory. M. Hand, 1. first, 2. second, atr. expressed in letters written in ink, mg. expressed in the margin, rec. recent, rubr. expressed in letters written in vermilion.
Fol. 2 (unnumbered) recto. Explanation of the sixteen A orations of St. Gregory the Theologian, composed by the humble Metropolitan of Crete, Elias, who resides in exile. Protheoria.
In the fifty-second number of the orations of this great man—for I call both the orations and the letters numbered along with them "orations," for the reasons we have given while explaining these—the sixteen of them, contained within the scope of a single book, have enjoyed the fortune of many interpreters, both ancient and modern, who had tongues well-sharpened for oratory. But the rest of them have had little development—at least as far as we know—at the hands of any of those who have flourished in the power of speech and who knew how to compare the things of the spirit with the things of the spirit. Only Basil and Gregory alone, who have also touched upon the orations B of this man, have been eager to leave us some scholastic notes even on the orations now set before us for contemplation; but they have left us uninstructed regarding them, caring not at all for the usages drawn from Holy Scripture, nor from the others—nor from any other source, of which this great man, weaving them together, has adorned them, parodying some, appending others, and changing and colorfully varying others in many ways. Having come long after these, and holding converse with them more frequently, I struggled C and held my heart, teeming with excitement, to set upon their height, but I also held back and hesitated, being taught that it is neither lawful nor safe for the impure to touch the pure. But since,
I know not how to say it, I found many inciting me, and as it happened, moving their pieces, throwing and casting them to this purpose and provoking me, I have, not without a more divine impulse, laid aside my hesitation and, taking confidence in Him who opens the mouth and gives the word, I have published this interpretation, such as it is, according to the ability granted to us—divine things divinely, natural things naturally, and ethical things ethically—and, to speak briefly, unfolding each of these things fittingly, according to the disciplines that govern them. I ask, therefore, those who encounter it not to look for precision, but rather to look upon my readiness, and so receive what has been said.
OR. XXVII
A *To those who are refined in speech.* By "refined" he means the persuasive and wise in speech, or the knavish and crooked and those with a perverted mind. For the term "refined," when used for praise B, signifies that which is graceful and persuasive and wise, but when used for blame, it signifies that which is perverted and crooked and meddlesome, which is what he signifies here more particularly.
A *Those who itch in their hearing and their tongue.* He means those who are restless in spirit, and who, as it were, push forward their soul, and prepare their hearing and their tongue for the hunting of some syllogism or word. The term "itching" is a metaphor, B taken from those in whom some sharp humor lies dormant deep in the body and is irritated through the itching to be spread to the surface, applied here most wonderfully. He shaped the speech optatively, saying "Would that," showing his innate affection and that he was deeply concerned for them.
B *Sophists and gamblers of speech.* "Gamblers of speech," for this is the safer reading, that is to say, dice-players and turncoats; for those who play with dice, as it happens, turn the pieces, throwing C and recasting them. But so it is, if the text has "gamblers" (κυβευτάς). But if it has "tumblers" (κυβιστάς)—for it is found thus in some copies—the argument is no longer the same. For "tumblers" are divers, and perhaps, since they also are turned upside down and play the sophist, he has called the turncoats of words "tumblers." But the former reading and meaning is safer.
B *Every way of piety.* That is, as much as is through action and as much as is through contemplation, since true piety is also perceived through both.
B *Every festival and every mourning.* And in that they compared it to festivals and mournings, they brought in such questions. The term "to be burdened" (ἀποκναίεσθαι) is placed here in place of "to be troubled."
B *The women's quarters.* Already this sort of idle talk and blasphemy of theirs has crept even as far as the women's quarters.
B *Do not wonder.* This is a sort of pre-remedy, forestalling and removing the vehemence of the denunciation.
B *Feast.* Because they considered the slanders against him as a treat.
B The repetition of "not everyone" was arranged for the sake of the safety and confirmation of the great man.
B *Those who walk on the ground.* Those who have not yet taken up the wings of action and contemplation and are able to flutter on high, but still think of earthly things and are dragged along the ground.
C *Those who have crossed over in contemplation.* Those who have been examined, that is, those who are exact and have been drawn up or established in contemplation. For some interpret "those who have crossed over" in both ways.
C *For it is perhaps not even safe for a pure person to touch a pure one.* He proceeds... works.
to say: regarding this, the Theologian says that it is perhaps not lawful, nor even safe. For it is not only prohibited, but even dangerous and harmful.
P. 489, C. *When we have leisure from external mud* B and disturbance, and our commanding faculty is not confounded by poor and wandering images. I think he means by "mud" our earthy body, within which is the soul, by which it is for the most part attacked, since it stands up against it, or [by which is attacked] the mindset of the flesh, or even the earthy things themselves, about which we are troubled, and by "images" the phantasms of earthly things. C
Having wiped away the previously-imprinted characters of lower things.
*Leisure from God* (cf. Ps. 45:10, "Be at leisure," etc., noted by Elias).
Locution: *to distract the mind into many things.* Insofar as we are at leisure for things outside of God, we cannot contain the knowledge of God. For who that is anxious about the things of the world and enters into the distractions of the flesh can attend to the words concerning God and delve into the precision of His contemplations? D
P. 489, D. *The belly and the lower parts.* Elias interprets "the belly" as gluttony; "the lower parts" as the unrestrained pleasure of sexual desires.
P. 490, B. *To bless the Lord at all times.* The concept of God once imprinted upon the commanding faculty of the soul can be called "blessing God at all times," as it exists within it—within the commanding faculty of the soul, I say—which is an intelligible mouth, capable of blessing God at all times.
P. 490, C. * The good is not good, when it is not done well.* This is a common proverb, and Clement, the Pope of Rome, also used this in his book of the Travels of the great Peter.
P. 490, D. *Geometric contemplation in mourning* (grief) is darkening and does not allow one to apply oneself to the subtlety of contemplations.
Now, he calls the "unlearned hearing" not the ungrateful, but the unintelligent; for the "well-minded" is spoken of as both the one who reasons well and the one who understands.
A P. 491, D. *the begetting ... of God, etc.* F. 7 v. m. Pagans begetting of gods, and successions, and chains, and whatever else he enumerates next, making them into gods.
P. 492, B. *we have put away* F. 8 r. m. We have put away and cast far off.
F. 8 r. m. *a herd ... of swine* he calls (492, B.) the foolish and barbaric Greeks, and those who have wallowed in shameful passions.
P. 492, B. *let us fashion into beauty like a statue the theologian.* F. 8 r. m. How the theologian ought to be, let us well delineate and sketch out, just as sculptors shape statues.
P. 492, C. *we do not oppress the body with fastings* — (1.) — *we do not make a practice of death.* F. 8 v. m. But he makes his life a practice of death, the one who in his whole life is mindful of death, and exercises himself towards it, and prepares for it, and oppresses or also buffets the flesh, according to the great Apostle, and leads it into slavery.
F. 8 v. i. There is, then, ... and anger is useful against the devil.
Ibid. *It ended ... into the insatiable hearing* (492, B.) because of the greedy for the reception of theology.
P. 492, E. *(the evil one) leading in death through the windows, as the Scripture says, that is, the senses.* F. 9 r. s. (Indicating the source, Jerem. 9, 21) For these are the windows of the mind, through which, peering out, it receives perception of sensible things.
P. 494, A. *of monstrosity.* F. 9 v. s. Monstrosity is the fabricating of things absurd and strange. The same, f. 10 r. s., with the addition "concerning God" after "absurd."
F. 10 r. i. God established man as an animal capable of speech through the infusion of life.
B P. 494, B. *if thou also today art fashioning others as holy and ordaining them theologians?* F. 10 r. i. From whence, having taken, and by what authority and power dost thou today fashion others as holy, as if some clay statues, and ordain them theologians?
P. 494, B. *why dost thou bind the weaker ones with spider webs [8]?* F. 10 v. m. To the webs of thy own reasonings. And a little later: and he well compared their syllogisms and sophistries to these. For in spider threads, flies and small insects are caught, but by stronger ones these are torn apart; and with such syllogisms, the weak are caught into knowledge, but by the stronger, in the manner of spider threads, those are rather torn apart and vanish.
P. 494, C. *effeminating.* F. 10 v. i. Weakening and effeminating.
P. 494, B. *cast for me —* F. 11 r. s. Cast this with the missiles of words, contradict, do not spare.
P. 494, D. F. 11 r. i. *concerning Plato:* This man first conceived and gave names to the ideas, such as the universal man, the universal ox, the universal horse, and whatever is universal, calling these distinct intelligible things, patterns of sensible things. But we, indeed, think of and call these the creating reasons (Logoi), according to which God established all things, being with Him and not coming into being later as an afterthought. For God is, and at the same time with Him are the reasons of all things that exist, both intelligible and sensible (10). But Plato says these are outside of God, and that God looks toward them, as toward archetypes, to create the sensible things (11).
P. 494, D. F. 11 r. i. *Plato on pre-existence.*
A *The doctrine concerning souls (1) which had been previously babbled about, he strengthened to mean* B *those to come, not in truth, but in imagination (9).* A *He said (Plato) that through beautiful bodies one looks toward the soul, that is, through the desire for fair bodies one loves the soul, acting as a pederast and covering the passion with noble speech.*
P. 494, D. F. 11 v. m. *Among us... the end of happiness is not pleasure, but that which is passionless and true; here it is the happiness of virtue, from beyond it is that of blessedness and deification.*
P. 495, A. *Aristotle’s petty providence.* F. 11 v. m. *He acknowledges the providence of God, but only as far as the moon; he left everything below the moon without providence, so that God, he says, may not weary and have troubles, by providing for individual things.*
P. 495, A. F. 12 r. s. *Concerning the Cynics:* These men, professing to philosophize, were called Cynics because of their shamelessness, their barking, their gluttony and incontinence regarding pleasures, their constant rubbing of shoulders in the marketplaces, and their indifference to everything; even if they disguised their shamelessness by calling it boldness, their barking "exhortation," their gluttony and love of pleasure "natural," their market-behavior "humility," and their indifference "simplicity" (6).
P. 495, A. F. 12 r. m. *That... body and air, is clear. For this is a vehicle for birds (7), and the heavier things are carried downward through it more quickly, as it does not sustain the weight but quickly lets it go (8); the lighter things are carried more slowly because of their lightness, as it supports them a little.*
P. 495, A. F. 12 r. i. *Theurgy and soul-leading* is a kind of bad magic, which by incantations and sacrifices leads gods and souls into questioning and the revealing of...
ORATION XXVIII.
F. 15 r. s. *But he (the Word) presents to us the theologian as refined (10), dealing with theology in a pure state, and already struggling on the wrestling-ground (11) itself, refuting the foolishness of those who strut (12) about knowing everything, and celebrating a triumph over their spurious dogmas.*
P. 496, D. *So that one may not, like those suffering from hiccups, be interrupted in their breath.* F. 15 r. i. *Like those clearly interrupted in their breath. A hiccup is a kind of malady. It is also written "raving" (13).*
P. 496, A. *As far as... we can contain.* F. 13 r. i. *Being thinned by the narrow gate of theology through purification.*
P. 496, A. F. 13 v. s. *Thorns are the growths of vice or the cares of this life which choke the word and do not allow it to bear fruit (14).*
P. 496, A. *Fashioned.* F. 13 v. s. *That is, prepared and having prepared you.*
F. 13 v. i. *The height of theology, which it is not possible for those having a groveling (16) mind to ascend.*
P. 496, C. *To the agonizing.* F. 14 r. m. *Agonizing... and trembling by reason of weakness. For it is truly a struggle, and not even as it were allowed to approach the unapproachable God, untouchable by every generated nature and alone unapproachable by nature, from whom most are driven far away, and most of all the entirely unclean. For it is not holy, as Plato (17) says, for the unclean to touch the clean, and as he says, it is not even safe.*
A Clearly, by showing the sun to feebler eyes, it also shows us that created things exist as if they were certain shadows of the intelligible sun (5).
B A 498, A. 16 F. next. The opinion of Dionysius the Areopagite concerning the nine orders of angels is adduced (6). 17 F. Concerning the three triads of angels: from all of which, according to every superessential preeminence, the Divine is incomparably, as it were, preferred as a whole. 17 F. m. John the Great, the offspring of Damascus, is praised. His definition of heaven. *Orthodox Faith* I, 6. 17 F. m. angels being... not circumscribed bodily... nor are they three-dimensionally divisible (7). 17 F. m. to the choirs of the holy angels who live there, greetings.
B 498, D. Those whom the darkness (8) obstructs and this thick little flesh obstructs, that is to say, hinders, darkens toward the understanding of the Truth. *Ibid.* And who is this darkness? He interprets it, calling this thick (9) little flesh so. For this, obstructing and not allowing the eye of the soul to see clearly, does not permit it to receive the pure rays of the intelligible sun. And he called this darkness "darkness" (*zophos*) because of the thickness and the mist (10) arising from the passions.
C 498, D. 17 F. next. Of modesty and of moral and persuasive discourse, and concerning doubting those... which are agreed upon.
C 498, D. *More distinctly* (11) instead of *more truly*, outside of form and shadow.
C 499, A. 18 F. m. That he also took "intellect" for "mind," is clear (12), as the divine Dionysius says.
D 497, D. A 16 F. m. by which (goodness), being uncontainable (God) in nature, He becomes, as far as possible, containable to those who are worthy. Then He became containable, though He was uncontainable [2], because the Only-Begotten was incarnate. 497, E. His signs are those of that one, just as shadows and images of the sun upon the waters, showing (4) the sun to weaker eyes, so that through certain characters the majesty of His harmony and good order in these is proclaimed. From these, and from the harmony and binding-together in these, we recognize the Binder and Sustainer of these things. Just as those who are weak in vision see the sun in water, so we, being unable to gaze fixedly upon the countenance of God—that is, upon His supercosmic existence and His divinity—see this in creatures as in a mirror. And just as the shadows and images of the sun upon the waters are signs of the sun, so also do the created things, happening to be as it were certain shadows of the intelligible sun, point Him out to us (5).
A And that we might be joined to these ineffable and unknown things in a way that is ineffable and unknown, according to a union of our rational and intellectual power and energy that is superior to us (1)—this, indeed, one might scarcely attain even in a moderate degree by the highest flower of the mind (2).
P. 499 A. B.) F. 18 r. i. God is incomprehensible in His infinite nature, like a deep and boundless sea. Ibid. The reasons (logoi) implanted in each of the beings from the beginning, in accordance with which each of the things that exist has subsisted and been given form.
F. 19 r. s. (ex S. Maximo) He... not allowing that sense-perception, nor B (4) acting by itself apart from the guiding Word, nor leaving the Word itself detached from the simplicity of the mind... truly traced out, as far as is possible for man, the Maker of these things, their sustainer and principle through the things that are seen and the good order within them. F. 19 r. m. After all transit via sense-perception in terms of shape, placement, form, impression, and imagination. Ibid. The ascent toward the better, through careful examination along the way, beginning from the lesser things.
P. 499, E. (The faculty of sight), falling upon things seen, both those that are firmly established and those that journey, and—if I may so speak (5)—those that move and are carried along; F. 19 r. i. is said to move... by the Word of flux and discharge, and by increase and decrease in regard to quantity (6). Ibid. The approach and gaze of sight toward the heavens, the sun, the moon, and the choir of the remaining stars. Ibid. Preceding the things above: a speech: to change into another and to be confounded.
P. 499 C. D.) F. 19 v. s. (Or the well-ordered administration of all things, occurring according to reason) from which it is possible for those who see to perceive that not only is this whole not ungoverned, but that it has God as its principle and cause, who sustains and brings things into being, that is to say, who made them and governs them by the ineffable reasons of His providence.
P. 499, D. E. F. 19 v. m. [To understand] God’s nature, which is above nature and incomprehensible, and the ultimate object of all desire (7), not as much as it is in itself, [can anyone] grasp. For even if one should attempt it, he does not reach it, but only darkens the intellectual eyes, and falls away from the existing light, like one who strives C to receive the whole sun with the bodily eye (8).
P. 499, D. E. F. 19 v. i. (God) moves and preserves all things (9), while He Himself is unmoved. For God is the beginning and end of all generation and movement of beings, as they have come to be from Him, and are moved through Him, and find their rest in Him.
P. 499, E.) F. 19 v. i. Very unwise is he who does not intentionally advance as far as knowing the Maker, Creator, Sustainer, and Provider, who is God.
P. 503, A.) F. 20 r. s. (God) is beyond every essence and removed from all knowledge.
P. 500, A. That... he may no longer have need of the forward [journey], already possessing the ultimate object of desire and that to which all haste...
stops, our intellectual energies ceasing, in which all the limits of all knowledge stand A in a manner beyond speech. F. 20 r. m. Thinking... the soul ceases from thinking that which is thought after its own thought. For that which is properly thought is once, and no longer does it summon the soul's power again toward what is thought. B P. 500, B. Whether a body? etc. F. 20 v. n. The demonstration proceeds here according to a Platonic division, for the sake of those who pride themselves in this.
P. 501, A. And thus it will fall away from us, and the discourse concerning body will have neither body nor any sort of solidity. F. 21 v. s. By "three-dimensionally," I mean what is extended; for this is the definition and formula of a body. And God will not have a body, as you have presupposed to be a body, nor any solidity, nor length and depth and breadth—these being the things by which body is characterized. F. 21 v. m. "To us... has spoken... as if by a common terminology he were appropriating" to himself those [who hold] the contrary opinion.
P. 501, A. But if we say it is incorporeal, if indeed it is the fifth [element], as it seemed to some, and carried in a circular motion, let it be allowed to be some incorporeal and fifth body. F. 21 v. m. Aristotle the philosopher dogmatized the heaven as a fifth body, being something else besides the four elements—earth, water, air, and C fire; for these move in a straight line, the light ones—fire and air—moving upward, and the heavy ones—water and earth—downward; for these are their natural motions. But he said that the heaven alone, moving according to nothing of these, revolves uniquely. F. 21 v. i. By the words "as it seemed to some," he teaches that those around Aristotle are being alluded to.
P. 501, B. The motion... is spoken of concerning those things subject to generation and corruption.
P. 501, C. For even if David said, "Who makes his angels spirits and his ministers a flame of fire," yet he said this characterizing their lightness, their fiery and sharp nature regarding divine desire and ministry, and stripped of every material notion.
P. 501, C. Again, a thoughtless swarm of bodies and a depth of nonsense was introduced, unable to stand anywhere. F. 22 v. s. Introducing an irrational multitude of bodies and a depth, from which an infinity of bodies is generated, others born from others, and unable to stand anywhere.
P. 501, D. Nor does the discourse of our own [theologian]... F. 22 v. s. For this is Hellenic nonsense, and of the chatter of the Stoics, who have supposed the divine to be material. D P. 501, D. Those who wickedly introduce the Son as most unlike to the Father. Ibid. If only they would be constrained to hold the unbegotten to be the very essence of God.
P. 501, D. The holy man, seeing the heretical Eunomians having one struggle only—to bring down the essence that is above being to [the level of] them foolishly...
and by technical methods, thinking they could grasp the uncontrollable power which is equally uncontainable by the whole of creation—preferred, for the most part of his argument, to speak A of God through negations and privations, not enduring [the use of] any position or affirmation.
P. 502, A. The subject, which is generated, destroyed, and qualified. Ibid. The subject [serves] as a foundation upon which these things have been placed.
P. 502, A. If he intends to present the object of thought perfectly and adequately. F. 23 r. i. If we intend to present the object of thought perfectly and without omission. F. 25 v. s. To present the essence of God. Or, [serving as] a presentation of the essence of God.
P. 502, E. Perhaps. F. 26 r. i. Being carried along with those around Eunomius, he hesitated in the conversion.
P. 505, C. F. 24 r. i. The Eunomians, distracted by human glory, are [deemed] sage by some, and for this reason [they are] also overblown.
P. 503, C. He introduced the tortuous and enigmatic. F. 25 r. m. (ad: enigmatic) The riddle-like and obscure.
P. 503, D. Which the Word set out to tell me from the beginning. What was this? The fact that the Divine is not graspable by human understanding, nor is it the whole of what it is to be conceived B in imagination. F. 25 r. m. He would not have asked if he did not fully trust in his proofs. Such, according to Hermogenes, is the figure of an inquiry. F. 25 r. i. The rational nature is able to be stretched toward God and to partake of His fullness.
P. 503, E. For there is no envy in the divine nature. F. 25 r. i. But the things in between have a short cause for keeping envy far from the divine and impassible nature. F. 25 v. s. For if God is good—for no one, he says, is good except the one God—and envy does not arise in the good, as Plato also says, how could He who is around the rational natures reasonably be said to hide Himself out of envy? From which rational natures [too] came the production and existence of His supreme goodness. Ibid. How would He who is Lord of all be envious of those who are under His lordship? For what good things do they have that are not granted to them from Him? For every good gift is from above [coming down] to them.
P. 504, B. Those closer to God and observers and contemplators of His unsearchable judgments. F. 25 v. i. And he said "observers and contemplators" [because of] the more accurate perception within us [which leads us] to the clearer apprehension of the unsearchable ways of God..., as the great Apostle said, granting [these] to them.
A walking in the footsteps of the abyss, for [it is] to the intellectual [faculty] within us, just as the cloud is to the sun—and what is meant [by this], Job XXVIII, 16, with Elias indicating the source, f. 25 v. i.—[which] does not allow [us] to gaze clearly upon the sun of righteousness. F. 26 v. i. God bound our soul to the body. Ibid. (ad: our p. 504, D.) We exist essentially as the soul, and more [truly] than this, the mind; whereas our body is [something] belonging to us, and external things, like wealth and such, are around us. Therefore, this bodily cloud stands in the middle of us—that is, of our soul—and God. F. 27 r. s. ([The body] standing in the middle of it and God, walls [us] off from God and does not permit [us] to gaze clearly at Him. Ibid. phrase: to thin out the density of the body by fasts. And thereafter these things: for now, because of the thickness, the body obstructs the soul, but after the resurrection, having received it more refined and purer, B we shall see [Him] more clearly and more plainly.)
P. 504, B. That the gain may not become [something] easy, and the loss of what has been gained [also]. For things gained with toil are wont to be held more firmly, whereas things gained easily are wont to be cast aside most quickly, as they can be taken back again. And thus, the fact that a favor is not ready-to-hand makes it [truly] a benefit. F. 26 r. s. It is not with all that it is that the Divine grants Itself—perhaps so that It may not be scorned for the readiness of its grasping, as we have said elsewhere. For that which is grasped readily is wont to be easily scorned and cast aside, because of the ease and readiness of its recovery.
P. 504, D. Perhaps... to those who have been purified here, and who are long-suffering for that which is desired. F. 26 r. m. (God) does not impart to us all the rays of His own light-reception. And: for not even that one (Lucifer) contained the whole light, but as much as was accessible to him, or the whole grant [of it]. F. 26 v. s. Of those... who by exercise of temperance and the cleansing herbs C of practical [virtue] are being cleansed into the depths... and as if by some ladder of practical [virtue] leaping up to contemplation, to some more, to others less, the illuminations from there are, like a pledge and a taste of perfect [virtue], imparted here, being stored up from there. Which indeed David, hinting at and pointing out, [shows] that the illuminations given to some here are like a foretaste of the perfect illumination from there. Cf. Ps. XVI, 17. Ibid. (from Gregory, Orat. Fun. in S. Basil., p. 855, 4.) Jointly contemplating the holy and blessed Trinity, more clearly and perfectly—of which we have now received moderate impressions—let us halt here in our reaching.
P. 504, D. And this is perhaps what He set as darkness, His hiding-place (6), our density, through which few and small ones peep. F. 26 v. m. He calls our body a cloud (7) because of the thickness and the gloom resulting from the passions. It obstructs... D P. 505, A. P. 27 r. i. It is impossible ... vision ... without the air being illuminated to approach any of the visible things and to have the forms of those things seen impressed [upon it]; in which, as in wax, they are formed and as if sketched out, and through it are transmitted to the memory and to the sense in general.
P. 505, A. F. 27 v. s. That which the air is to land-animals and birds—being the cause of breathing to the former, and in addition to this, becoming a vehicle for the latter—this is water to swimming creatures. Ibid. But as for these things, having searched more accurately in the book of the great Basil on the Six Days (9), you will find.
P. 505, D. It is impossible for those who are in bodies (10) to be completely without bodily [things] along with the intelligible ones. For something of our own will always intrude, even if the mind, having separated itself as much as possible from visible things and having become by itself, tries to reach (11) its kindred and invisible things. F. 27 r. m. It is impossible for the mind bound in a body to discard completely bodily configurations and shapes and, naked of such things, to be with the intelligible things. For even if it strives as much as possible to close (12) the senses, and having become by itself...
A unable to be stripped of imaginations. For it always drags in [(1)] the forms and shapes and outlines, as if impressed upon some waxen memory-tablet, yet it calls the intelligible and intellectual things akin to the mind because of the mental and incorporeal nature of the mind.
P. 505, B. [(2)] Fire is (the Divine is so called, cf. Deuteron. 4, 24) a purifier and consumer of matter and of the wretched disposition, just as fire is with matter that is not akin to gold.
P. 505, A. [(3)] The Father is termed the "non-intellectual intellect," on the one hand because of His super-abundantly generative and supernatural incorporeality, and on the other hand, as neither thinking as those who can think, nor being thought of by any of all things. [Ibid.] (The Word is the Son) as having proceeded from the great intellect indistinguishably and timelessly and impassibly. B
P. 505, C. "What word, besides the one resting in us, or the one flowing?" [(4)] He calls the resting word the "internal" word. For the internal word is a movement of the soul, established in the discursive faculty without any vocalization. Whence, often even when we are silent, we rehearse an entire word to ourselves and converse in our dreams. According to this, we are all rational in the greatest degree. For even those who are deaf from birth, or those who have lost their voice through some disease or passion [(5)], are no less rational. Therefore he calls the internal word the "resting" word, and the spoken one the "flowing" word. The spoken word holds its activity in voice and [(6)] in dialects, being that is to say the word flowing through tongue and mouth and [(7)] uttered. And it is the messenger of an idea.
P. 505, D. "Or must we, having departed from these, behold the Divine itself by itself from these [(8)], as far as it is possible, gathering some partial imagination from surmises?" [(9)] For it is impossible to find in creation an image that shows the first nature without variation. C
P. 505, E. "What mechanism then, from these and not these?" [(10)] What mechanism from this, as if from surmises, to know the Divine dimly... D our mind struggles to transcend these bodily things [(11)] and to associate with the incorporeal; it struggles, that is, it is weak, it is unable, it is at a loss to slip out from these bodily things... and to associate incorporeally with the incorporeal, and to be united to the immaterial in an immaterial way, dragging nothing of the sensible along with it. The locution signifies: to approach the first cause without bodily things.
P. 506, A. Every rational nature indeed desires to grasp God and the first cause. But if it is unable, for the reasons I have mentioned; and struggling with longing, and as it were [(12)] writhing, and unable to endure the loss, it makes a "second voyage," either to look at the things seen and to make of these a god... or to recognize God through the beauty of the things seen and their order, and to use the eyes as a guide to the things beyond sight. It desires indeed... to grasp what He is in nature and essence—for it is impossible to grasp that God is—but it is unable on account of the darkness and the veil that falls before the mind. [Ibid.] (ad: "writhing") that is, bearing it with difficulty. (ad: "it makes a second voyage") that is, it proceeds along a second road, having failed in the first. There is a proverb for this, applied to those who have failed in their first intention or action and are set upon proceeding towards a second. For even sailors, having failed in a favorable wind, which is the "first voyage" for them, are accustomed to use oars, coming to the second voyage. (ad: "as a guide" etc.) having used sight as a teacher of the things that are beyond sight, and having run back to the cause of all these.
P. 506, B. C. [Ibid.] to these things... this second voyage has become a cause of impiety. [(13)] The specific cause is the formation that is plotted in the mind of the technician, and prepared according to intellect, and given form. [Ibid.] By "specific cause" we call the knowledge of the creations in Him (understand: God), which He possessed from eternity and pre-eternally, not later…
A than the creations themselves, but co-eternal and co-extended forever.
P. 506, C. (*multitude of stars*) to which they have granted the power to guide the universe, according to the "quality" or "quantity" of their motion. The Greeks, by means of these moving stars, and by the compounding of their proximity and distance within the zodiacal circle according to one configuration or another when they converge, concoct our births and the events that befall us. But we admit that signs come to be from these [stars], yet we declare that they are in no way the causes of our actions. By "quantity," the saint here means the number in which the experts in these matters calculate the mean of celestial intervals and motions. By "quality," he means the difference of the configurations by which the moving stars, as they are B interwoven with those in the zodiacal circle, produce variations in births and events. Or, by "quantity," he indicated the conjunctions of the stars that run together into the same place—two or perhaps three—and which produce this or that; but by "quality," he meant the configurations, such as triangular formations or anything else of the sort, by which the Greeks, busying themselves with genethlialogy and teratology and setting aside providence, foolishly babble that our affairs are moved without providence and as chance may have it.
P. 508, A.) The phrase "to the producer of these" (namely, the visible things) led [the mind] on by small progressions, reasoning from these things to Him who gave them essence and ordered them.
P. 503, A.) To the fact that these things are so, he brings forward as witness a certain poet from without. This is Oppian, even if he does not mention him by name. For he says: "To a mortal it is impossible to name with what affinity it separated and dispersed the ether, and the air, and the poured water." And again: "All things C are in one another (F. 53 r. s.) under a bond of harmony."
P. 508, B.) God, having moved and given essence to each of the creatures toward its own proper form. Having taken the principle that the universe is led and governed by the Word. The universe preserves the principles implanted in it from the beginning. He who constituted this universe from the beginning and governs it until now. But the Greeks define fortune as the coincidence and confluence of two causes which indeed have their origin from [human] choice, but which bring about something else regarding the thing chosen.
P. 508, C.) The pure mind, when it is in the theoretical contemplation of visible things, either investigates their natural principles or seeks their cause itself; but when it lingers among the invisible things, it seeks both their natural principles and the cause of their generation. When it is in God, it seeks first of all the principles concerning His essence, being inflamed by desire, yet it does not find solace from the things according to Him; for this is impossible and unattainable for any generated nature—that it should be equal. But it is comforted by the things around Him. (God) the maker of all things, and the sustainer and provider. He showed God to be the cause of all things, and the providence from Him sustaining these things.
P. 508, D.) No one of those (the prophets) saw the pure essence (of God). When this God-like and divine thing—I mean our mind and reason—is commingled with its own [proper] and that image ascends to the prototype for which it now possesses a longing. God imprinted on it the replicas of the goods of His own nature; but wickedness, having poured around this God-like character, dimmed its beauty, having confounded it with vile colors. When the mind ascends to the Mind, that is to say to God, through the ascent and deification according to virtue, then it will stand in its longing. D
A regarding "the present being" as a brief transition — even all that reaches us — (God) is an indefinite ocean of knowledge, whereas we possess knowledge that is limited. We shall be deemed worthy of a more perfect knowledge in the age to come, when we are perfectly liberated from the differences of our composition, having left behind below the senses along with the imagination, which currently hinder the mind and do not allow the entire rays granted to it to be received. Regarding "the present being," the inclusion of "to be" here is redundant and an Attic idiom, as in the phrase: "I would not willingly be doing this."
B From which (that is, from the survivors after the flood) every race of men and of other animals was spread out to the multitude observed at present.
The ladder indicated the future descent of the Lord from the heavens, and the ascent of men to the heavens through virtue. Likewise, the multitude of angels moving up and down preserves those who are lying before God.
Gregory calls Isaiah and Ezekiel the beholders of the great visions. The Theologian calls upon the Lord Sabaoth, that is to say, of hosts, meaning the heavenly orders and powers. To them, the Seraphim, who are unable to gaze directly at Him (that is, God), he shows that he has beheld a certain sketch of divine things, and not the very nature of visible things itself. Regarding the phrase "the brightness round about him," he showed (as Ezekiel did) something like His (that is, God’s) house, according to the words "who dwells in light unapproachable."
Regarding the multitude of waters being carried down violently.
The impression of the governing faculty, becoming associated with future events as if they were present, consists in the stamping and engraving within it of the forms and images of future things, by means of which the holy ones become associated with what is to come as if it were present.
C This blessed father... having had his mind fashioned throughout by the Holy Spirit. Likewise (from Saint Maximus): It is not permitted to speak in divine matters as if one must absolutely have a mental image present for the formation of the imagination, but rather, in a paradoxical and supernatural way, and without the presence of a face or audible words, nor through the burning of the air, the imagination acts, so that one truly hears and sees Him who initiates the divine mysteries. — I believe he calls the impression of the governing faculty by the term "impression" in relation to the simple and undivided impulse of the intellect, as it appears in an image to the holy ones, the types of future occurrences.
Regarding the opposite: according to the literal, and according to the anagogical sense.
(Ex Saint Maximus, on the "ascent"): I suppose the Theologian means the departure from all sensible things, wherein they no longer act nor are acted upon by them according to sensation, and the passing beyond the contemplative knowledge regarding them according to nature in the Spirit, and the assumption which occurs in God, and after these, the abiding and the establishment.
(Heaven) is the mountain of all things under sensation.
"In little things... in images of the truth" and likenesses, Elias adds for the sake of explanation.
"The mirror" shows more clearly the imitation of the appearance.
"To elucidate" (διευκρινεῖν) regarding that which is to explain, to clarify. D Concerning the discourse, which is to be provided more mystically to the disciples.
As with a small instrument we create great things, hunting the knowledge of beings with human wisdom, and approaching the intelligible things with the senses, or not without the senses, by which we are carried about and led astray, and we do not have our naked intellect encountering naked realities, but rather approaching them in some way.
A through the air, ferrying across. Ibid. What is the breadth of that inner space, into which all things poured in through the hearing flow? Ibid. For through the senses, as if through certain windows, the intellect grasps at things outside. B F. 43 r. i. The intellect is said to be contracted again from the senses, when it contemplates things by itself, while those [senses] are at rest. Ibid. Separating and examining each of those things that enter, it (the intellect) deposits them in the appropriate places of knowledge. τῇ ἀληθείᾳ καὶ τὸν νοῦν τυποῦσθαι ταῖς καταλήψεσιν.] F. 41 r. m. i. (ad: or not without the senses) as if they were present, yet not acting, but as if asleep. Furthermore: when they are at rest, our intellect, having separated itself as much as possible from visible things and having become by itself, attempts to approach—; for when it labors to step out of bodily things and associate with naked incorporeal ones, something of the sensible and bodily always falls in the way. For by these things—I mean the senses and the images falling in from them—we are carried about and led astray, and we are not able, at any time when our naked intellect encounters naked things, to approach more closely to the truth and to have the intellect imprinted, like some wax, with the apprehensions of intelligible things. For the characters from sensible things, falling in, do not allow the intellect to be clearly imprinted with the characters of intelligible things, nor to approach the truth of things.
P. 512, C.) F. 42 r. m. *Diartisis* and *diaplasis* used conjunctively regarding the formation of the human body; *diartisis* in the same sense, f. 42 r. i.
P. 512, C.) F. 45 r. s. The soul moves the body, and it itself is also carried along C with the body, just as a pilot moving a ship by the rudder is himself carried along with the ship.
P. 512, C.) F. 43, r. m. For (the intellect) is not circumscribed like bodies... nor is it divided in three dimensions; this is because it is not able to be at the same time both in a body and apart from the body.
P. 512, D. (The intellect) traversing all things with the speed of motion and flow.] F. 43, r. m. By an invisible passage and as if by a flowing and very rapid motion.
P. 512, D.) F. 43 r. m. (The intellect) proceeds through the air, as if carried by the aforementioned word. Ibid. *Parapempein*, concerning discourse transmitted to the soul. Ibid. For the word is not only an offspring of the intellect, but also a vehicle and a ferry, transporting the intellect with things D through the air, ferrying [them] across. Ibid. What is the breadth of that inner space, into which all things poured in through the hearing flow? Ibid. For through the senses, as if through certain windows, the intellect grasps at things outside. F. 43 r. i. The intellect is said to be contracted again from the senses, when it contemplates things by itself, while those [senses] are at rest. Ibid. Separating and examining each of those things that enter, it (the intellect) deposits them in the appropriate places of knowledge.
P. 512, D. What is our first formation and constitution in the workshop of nature?] F. 45 v. (he says), etc., regarding the spaces of the formation of the human fetus.
P. 512, D.) F. 43 v. m. After which (namely, after the final perfection of the species) nature no longer having need of the workshop, brings forth the infant, having nothing lacking. F. 43, v. i. *Eide* (513, A.)... he calls things under the same genus, as if the genus were animal.
P. 513, A. How is the same animal mortal and immortal, the one by transition, the other by birth? For the one has departed, and the other has entered in, just as in the current of a river which does not stand and remain.] F. 44 r. m. (ad: the other by birth) immortal... by succession, as if it were a restorer of eternity, such that one is always departing and the other is entering, just as in the current of a river, not standing in that it is always flowing, but remaining in that it does not fail. And of the animal, the one side, flowing by death, has departed, and the other has entered, like a towing-line, by birth saving the thing being corrupted.
P. 513, A. And one might still philosophize much about limbs and parts and the harmony of these with one another.] F. 44 r. m. That is, he either speaks of the same limbs and parts in parallel, or he means by limbs the members of the parts, and by parts the more comprehensive and dissimilar ones, such as head, hand, foot, and the rest.
A They say that memory is a representation left behind from some perception that appeared in act, a preservation of perception and conception. Ibid. (The soul) when it preserves the impressions of things it has judged and of things it has conceived, it is said to remember.
P. 515, B. They receive through the medium A of the blow and the impression. F. 44 v. s. Since the mind is something intellectual and divine, it would necessarily have had its grace unshared and unmixed, were it not that its movement was made manifest through a certain conception; and for this reason it required an organic structure, so that, like a plectrum touching the vocal organs, it might interpret the inward movement through a certain impression of sounds. Ibid. (The spirit) imitates in a way the sound produced through a flute, spinning in a circle upon the membranous protuberances. Ibid. It renders it more resonant. Ibid. All these (vocal instruments) reproduce the movement of the plectrum in the strings. F. 44 v. i. The air, being impressed by the blow of the breath carried from thence... conveys (the sounds) to the hearing.
P. 513, B. F. 45 r. m. Sensitive sight, in the primary sense, is of color. F. 45 r. i. Austerity is an intensification and excess of harshness. F. 45 v. s. The dense and the rare, that is, the loose.
P. 513, C. F. 45 v. m. Sleep has relaxed the tension of wakefulness. F. 46 r. m. (It seems to me, in the nutritive part of the soul) that certain images and echoes of things happening during sleep, both of those performed according to perception and those according to thought, which were impressed upon it through the mnemonic species of the soul—these, just as they happened to be painted, with some mnemonic echo of the aforementioned species of the soul remaining. F. 46 v. m. Daniel and Joseph... by divine power, with no perception clouding them, they were disciplined in the knowledge of things to come. Ibid. The sequence of nature. Ibid. For the echoes of daily activities remain in the mnemonic part of the soul, or the state of dreams is often impressed according to the qualitative dispositions of the body. For thus... the young man, his age being vigorous, has fantasies corresponding to his passion. F. 46 v. i. And further, in relation to the states of character, many things are impressed in dreams.
P. 513, C. F. 47 r. m. For recollection is the renewal of a memory that has become evanescent through forgetfulness. And forgetfulness is the loss of memory.
P. 513, C. F. 47 r. m. Anger is a boiling of the blood around the heart, occurring from the vaporization of bile or its agitation. And there is a time when anger is also a desire in the place of being grieved B. For when we are wronged, or think we are wronged, we become angry. And then the passion becomes a mixture of desire and anger. Anger, in those who are in a natural state, serves as the bodyguard of reason, a defender of desire, which the saint here indicated by the word "yearning." For whenever we desire some object and are hindered by someone, we become angry against him as having been wronged, the reason having clearly judged that what occurred is worthy of indignation, in the case of those who keep their proper order according to nature.
P. 513, C. To those for whom this little world is governed (F. 47 r. i. sq.) Man is a little world, as he shares in all cosmic things and participates in everything; little, therefore, because of the shortness of his body, but great because of the dignity of the soul honored by reason C, in that he also participates in the intellectual nature of the angels.
P. 513, D. F. 47 v. s. One... of natures (11) nature being stable, that is to say, rooted in the earth, as Aristotle also says, is not many-faceted in its parts. Ibid. The "up" of this (man) is toward the "up" of the whole. For man alone among living creatures is upright and is stretched toward heaven and looks upward. These are primary things and signify imperial dignity. For that man alone among existing things is such, while all others incline downward D.
Clearly shows the distinction of merits A in the making of the body. He did not say "weaving," but "co-weaving," showing that the Artificer and Creator of all things uses this as an instrument to weave the song.
P. 513, D. From leaders and kings, as bees are called, for the leaders themselves to be generated, and the bees—another sort of kind besides them—and from the bees, the drones. And from the earth, various animals and worms of all kinds are generated; from dung, beetles and cockchafers; and from caterpillars, other things and the fireflies.
P. 513, D. Some of them (animals) are solitary and mountain-dwelling, while some are social and inhabit our dwellings.
P. 514, B. They bear the traces of God’s wisdom naturally and self-taught, and they possess keenest forethought regarding their own benefit. Such is the kind of ants, which store up winter food most forethoughtfully.
F. 48 v. i. He calls "creeping things" those that creep on the earth and are dragged along by it, such as the kind of snakes and not a few others.
P. 514, C. The swimming nature, slipping through the waters and as it were flying through the liquid nature.
F. 49 r. m. A certain kinship of these (aquatic and volatile creatures) with one another. For just as it is possible to see birds as if swimming through the air with their wings, so also the swimming nature, as if slippery and fluid, and flying as it were on the waters, and cutting through the water—just as those do with wings—so also this one, by the movement of its fins, moves forward, and by the movement of its tail, steers its turns and straight impulses.
P. 514, D. For of these, some are scaly and others non-scaly. The property of the scaly is opposed to the property of the non-scaly, not only in species or shape, but also in names. And such also are the hard-skinned and the soft-skinned and many others.
P. 514, D. "Chirping sounds." F. 49 v. m. The songs of the cicadas. The effortless songs were called "chirping sounds" by the musicians of old.
P. 514, E. "Who is weaving a song with the swan?" F. 49 v. i. The word "co-weaving" is metaphorical and figurative, taken from those who weave, signifying B the weaving, showing that the Artificer and Creator of all things, using this as an instrument, weaves the song.
P. 515, A. (The peacock), raising its neck and spreading its wing in a circle, gold-gleaming and star-studded, displays its beauty to the lovers with a proud gait.
F. 50 r. s. Observe with me also the discourse of one who writes these things, for here it is fashioned more delicately. For the discourse concerning this also imitates the beauty of the peacock, and through eloquent phrasing it is both composed and embellished, even if it is curtailed by the insertion. For it shines both in its concepts and in the whole body of the discourse.
P. 515, D. "Whose Palamedes-like tactical movements and formations of cranes, as they say, even these are lessons of those moving in order and with varied flight?" To this, Elias (f. 51 r. s.) pilfers from St. Basil in his *Hexaemeron* (p. 74 E. sq., Garn. ed.) with this variation of scripture: "how" (cranes) "these and—in the night" (in night)—"turned" (turns)—(75, A. "with itself" (another).
F. 51 r. m. "Inventions or lessons."
P. 516, A. Regarding the passage about ants, in which B. agrees with the editors, Elias (f. 51 v. s.) silently copies St. Basil in his *Hexaemeron* (p. 83, A. B.); the variations in scripture are these: "who" (which) and thus subsequently the plural number, where Basil speaks of the ant in the singular. "Through sloth" (sloth)—"sends away the time" (the time sends away)—"sufficient" (sufficient for themselves)—"should be stored up" (they might store up)—"slothfully" (with sloth)—"their dropsical" (themselves dropsical)—"and not... at a time" (and this not at every time)—"in fair weather" (in fair weather), which is certainly better—"to whom would speech reach?" (who then could reach the speech of their intelligence?).
P. 516, B. Regarding the passage about the leaves of plants, in which B. has "reflect on," as in the nearby ones, instead of the simple "reflect," Elias (f. 51 v. m.) annotates this: (Consider) the artistry in the leaves, both for the pleasure of sight and for the great utility of the fruits. For it naturally and usefully preserves and warms these things, both sheltering them with its split and membrane-like covering and...
...[in the] gentle passage of the solar rays. For you might see that of the things which [are] harmful, [it is] toward harm... A ...all things together are agreed to be kept in balance by the power of the Creator. And if any of those from the opposing side should question us: "On what [does the earth rest]... weight?" B ...we must say nothing other to them than that prophetic word: "That [God]... of the earth." For this is for us also, for the sake of understanding, most secure, and... for those who hear... C ...the remaining [part] from Basil down to "a proof" [p. 10, D], with these variant readings. ...at the place concerning the fruits, where Basil in the *Hexaemeron* (p. 47, D) is explicitly praised, with his words: "of their... [fruits] who could come upon the variety [of them]?" Who, he says, could come upon the variety? ...Posidonius then and Eratosthenes have set forth both the breadth of it [the earth] and its length. D ...sea-gulfs conjoined to one another and to the land—those which, by their own shape, are left behind by the surrounding earth and are bound both to each other and to the land. ...where it might yield [i.e., where it might most give way and permit]. ...the un-hand-made and God-woven [he said]. ...will reel [in truth]... one might say... to be spread under... [in truth]... that it might be spread under... with the breadth... you will be at a loss... our mind might reasonably be at a loss... to the upward [part]... toward the upward [part]... again, if you should inquire [whether] water is that which is placed beneath the earth, and thus again one might further be at a loss... A ...apart from this, one might seek again [the basis] of the water itself, and again upon what dense and resisting [substance] its final bottom rests. ...that one again... B ...necessarily, therefore, even if we grant the earth itself to be by itself, and even if we say it is carried upon some water, and even if we say it rests upon something else, one must never depart from pious thought, but... C ...everything together is agreed to be kept in balance by the power of the Creator. And if any of those from the opposing side should question us: "Upon what [does it rest]... weight?" D ...we must say nothing other to them than that prophetic word: "That [God]... of the earth." For this is for us also, for the sake of understanding, most secure, and... for those who hear...
Commentary of Elias
...metaphorical [is that] both as to having been led up to the summits of mountains, and as to having been seated in the plains; the one derived from the summits [found] in the bodies, the other from those [feet] that have subsided... [and the] explanation [is] not to be rejected. A ...the natural philosophers and wise men [who think] the vain [thoughts] and measure the sea with a cup... the following [words] have a running account and dismissal of those who try to philosophize about the natural [world] in a refined way, and who think it is something else that bridles the sea, and not the lordly command. ...measure with a cup: this is that proverbial [saying], which we are accustomed to apply to those who attempt the greatest [tasks] with small measures and small weights. For a cup is a kind of the smallest measure. B ...so that land and sea might be bound by the needs and the associations, and that those things [which are] so far separated from one another might come into one [utility] for man... C ...the God who fashioned us, wishing us to be social [beings] and gathering [us] toward the good of harmony, did not allow [us] to be separated from one another by being parted by long seas, but... D ...breathes wisdom into men to construct ships and to associate with one another, so that thus the liquid nature... [which is] dry, [and] the things [which are] most separated from one another and from one another...opposite elements might be bound together by the master’s divine command, and might run together into something useful for human beings, and might serve their needs and their intermingling. Ibid. He calls the land-nautilus, the merchant man (for thus Gregory calls him, in the preceding pages, p. 517, D.), distinguishing him from the sea-nautilus mentioned by the poets, as having his dwelling in the sea. For the poet Oppian says somewhere (2), that there is a certain fish of a shell-like nature, covered in a very deep shell, and resembling the polyps, which some call the nautilus, claiming that it sails. Admiring this, the poet says that the one who first thought of traversing the wave of the sea, having seen, I suppose, that voyage of the fish, constructed a similar wood-fastened work (3), having spread out sails on the breeze from the stays, and in the back, the rudder-ropes of the ship (4). B P. 518, A. And who is it that split the plains [5] and the mountains with rivers-?) F. 54 v. m. He calls by the name "plains of the rivers" (as Gregory calls them) their so-called beds, the sculptor and craftsman of which he bids us seek. Of these, a little later: "They seem to have been sculpted with wondrous beauty." P. 518, A. And what is the food of the waters and what is the difference of this?) F. 54 v. 1. Of the one... water being drawn up through the root, the food is added differently to the root, differently to the bark of the trunk, and differently to the trunk itself, and differently to the pith, and from the same moisture, in the vine [it becomes] wine, and in the olive tree the oil, C and one thing in one [case] and another in another, which it is not possible to describe in words, how it is transformed differently towards each according to what it is by nature [designed] to be (7). P. 518, D. That I too might enjoy the discourse, expounding the food of God) F. 55 r. s. By adorning the discourse variously with references, and isocola, and equal-lengthed members of the figures, just as the thoughts concerning the things themselves are of such a kind, he confesses he is enjoying the discourse, expounding the food of God. D P. 518, C. F. 55 v. s. He calls this (the air) a vehicle for birds, since they are carried in it and transported through it, and just as for swimming things the seawater is recognized, this airy nature is recognized for feathered creatures. P. 518, D. F. 55 v. i. Aristotle (10)... and some of the naturalists blame certain vapors, moist and dry, rising from the sea and from lakes and rivers and also from moist things of the earth, as the causes of all things in the air. P. 518, E. equally) F. 56 r. s. "Equally" or also "in equal measure." Bringing in also Matthew 5, 45. P. 519, B. What vapors rising from earth will you blame as creators of clouds, or some condensation of air, or the compression or breaking of the most rarefied [11] [clouds] (12), so that compression produces for you the lightning, and the breaking, the thunder?) F. 56 r. i. ...physiology... the whole of what happens in the ether (13) and in the air, hanging on both exhalations. F. 56 v. 5. Aristotle (14)... in his meteorology says that the exhalation rising from the earth is mixed, both the warm and the dry. And shortly after: "Then, the warm [exhalation] in it (sc. in the exhalation) being separated and dispersed upwards (15), it constitutes clouds." F. 56 v. i. sq. And the physicists would be beyond blame, if they led the wonder back to the Wisdom that ordered them in such a way. For the astonishment at the greatest things is not diminished, as the great Basil also says, when the manner in which one of the paradoxes comes to be is discovered. P. 519, B. Touch... and the heaven and the heavenly things) F. 57 r. m. With the inquisitive curiosity of the mind, touch in some way or other, if only lightly, both heaven and heavenly things; for such is touching: not [to grasp] arguments, not...
A investigating the causes of these things, but rather using a faith that is not over-curious, alongside the analytical argument.
P. 519, C. *Ignoring even this very thing, the ignorance*] F. 57 r. m. Ignoring... that you are unlearned and senseless [(1)], not even [(2)] knowing this very thing, that you are ignorant—which Plato first termed a double ignorance.
P. 520, A. *The sun... obscuring the other stars by its brightness*] F. 58 r. s. The sun, while obscuring these and the moon as well with its most intense radiance, does not permit them to be seen [(3)].
P. 520, A. *To glorify*] F. 58 r. m. To praise and to celebrate. For this is what it means to glorify.
P. 520, A. B.) F. 58 r. m. So great, he says, is its power, that the ray flowing from it to the aether is sufficient to envelop others by turns with its heat, warming but not burning, in that it does not cause changes all at once, but little by little and in an orderly fashion, so that it neither scorches the earth through an excess of heat, nor leaves it cold and barren through a deficiency.
P. 520, B. *This is, among perceptible things, the sun, just as it is, among intelligible things, God, as one of those outside [the Church] said*] F. 58 r. m. The "this is... God" is Plato's [(4)], which he rightly called "outside," as being a Hellene and outside our own fold. F. 58 v. m. (Gregorius p. 520, D.) He appears to a certain extent to be wavering in his doctrines, but that he is mostly set on the prophetic ones [(5)], he revealed when he said: "having looked upon the sun."
P. 520, D. *(Of the seasons) coming into being and ceasing in orderly fashion, and, as in a dance, weaving themselves together and moving apart... and mixing little by little and stealing away through their closeness*] F. 59 r. m. (Seasons) as though... performing a dance, they approach one another and weave themselves together decorously and orderly, and little by little again they stand apart and depart from one another [(6)]. Ibid. They occupy the middle ground—summer between spring and autumn... and autumn between summer and winter. Ibid. The argument acknowledges that the sudden changes (of the seasons) are dangerous. F. 59 r. i. Each season mediates between two extremes—extremes, because one is before it, and another is after it. By mediating, it causes the harshness of each to be stolen away, that is to say, to escape notice, and through its own middle state, like a friend, it reconciles things that are at variance with one another. Ibid. Through the harshness being slackened by means of the middle state and broken little by little, and as it were stolen away by the unperceived transitions, the blending occurs without [causing] suffering.
D F. 60 r. s. Upon these luminaries the Creator bestowed the first-created light, not as being in need of other light, but so that that light might not remain idle, for a luminary is not the light itself, but a vessel of light [(7)].
F. 60 r. s. Now the argument is directed at the astrologer [(p. 521, B)], who weaves and establishes our affairs through the movement of the stars, saying that with such and such stars moving in such and such a way, the body and soul of the man born at that time are formed in such and such a way, and with such and such [stars], in such and such a way, and that all things concerning us are carried along with the movement of the stars and are made to follow and comply with that which prevails.
P. 521, C.) F. 61 r. s. Neither... can we conceive of a spirit [(8)] without destruction and dissolution, nor of fire outside of matter and [its] upward motion.
P. 521, D. *Do you see how we grow dizzy concerning the argument and have no place to go?*] F. 61 r. m. Not having any place to rest the curiosity of the mind [(10)], he turns back to the usual company for theology... He acknowledges being filled with dizziness and appearing to be carried away.
P. 521, D. —*Ascensions, intelligible powers or minds, pure and unadulterated natures, unmoved toward evil or difficult to move, always dancing around the first cause*.] To this place Elias f. 61.
v. s. continues: "God is the cause of all things. Just as He is called the first nature, the first essence, the first light, and such like by the Areopagite, so too is He the first cause." And a little later A f. 61 v. m. "And their 'dancing' is also taken from the divine Dionysius; for he says that the first order of heavenly or super-heavenly essences stands around God in a circle and dances around Him in an incomprehensible way, and is illuminated by the purest illumination." (2) P. 521, E. "Or another [3] another, according to the analogy of nature and order." F. 61 v. n. "For that which is nearer is illuminated by God directly, but that which is after it [is illuminated] through the mediation of the one before it, and so on for the rest." P. 521, E. F. 61 v. m. "They are fashioned and made by the First Good. For here he called 'fashioning' or even 'making' a forming." F. 61 v. i. "We ... are, according to our capacity, formed toward the goodness that comes from there."
P. 522, A. "Traversing all things, present everywhere to all things with readiness, both with liveliness of service and lightness of nature, having distributed to others some one part of the inhabited world, or having been appointed over some other part of the whole." [4] F. 62 r. s. "An angel ... accompanies each one of us, managing our affairs and helping us, not according to their own authority, but by a master’s command. For the work that is primary for them B is to look steadily at the glory of God and to understand Him incomprehensibly, but a secondary movement of theirs is the turning toward us human beings and the care for us."
P. 522, C. F. 62 r. i. "He said 'only,' as something exceptional and not to be counted with others." P. 522, C. F. 62 v. s. "It must be known that hesitancy is a species of fear. For hesitancy is a fear of an upcoming action."
OR. XX.
P. 576, A. "The lowest stage." F. 62 v. i. "The saint seeks this along with the prophet (5), so that, having departed far from men and having entered into this (f. 63 v. s.), he might remain alone with himself and speak without distraction (6) to God alone (7). For to those who are discouraged, mixing with many is apt to produce burden and dejection rather than refreshment." P. 576, A. "For nothing seems to me [8] such as this [9], as closing the senses, having become outside the flesh and the world [10], touching none of human things [11], except where there is an absolute necessity, speaking to himself and to God, to live above objects of sight, and always to carry within himself the pure divine impressions [12], unmixed with lower characters and those that wander, like [13] an C unsullied mirror of God and divine things, both being and always becoming [14], receiving light upon light, and [15] by a dimmer [light] a clearer one [16], until we come to the source [17] of the manifestations here and attain the blessed end, the mirrors having been dissolved for us by the Truth." F. 63 r. m. (ad: "of the lower characters") "He called the fantasies and types [by this name]. For he called the fantasies the 'lower earthly characters' of these things, because they pass away."
A For otherwise it is not possible to receive the effulgences from above in their purity, without having erased the characters of the things below and dragging along the earth, which had been previously imprinted upon the mind. For they will be confounded by those things previously imprinted, mingling with them and not allowing one to receive these [effulgences] in their purity. Ibid. (ad: *mirror*) An illuminator. Ibid. (ad: *both what is and what is becoming*) For one must always set up ascents of purity in the heart. For in proportion as we are cleansed, to that same extent we have the divine effulgences imprinted upon our governing faculty more purely and more clearly, and we display the effulgence of the divine operation clear and unconfused and in no way clouded by the passions of the flesh. Ibid. (ad: *of those things loosened... to the truth*) For the illumination here is a shadow of the truth, which he called an 'image' B in other places. For he says that from one thing and another a fantasy is gathered into some one image of the truth. But [the word] *mirror* is taken from Solomon. F. 63 r. i. (ad: *having closed the senses*) Of the closing or shutting of the senses. Ibid. (ad: *if there is no necessity*) If there were not a necessity—that is, [only] of those things (understand *to be attached to*), without which it is impossible to live, clearly those that are contributory to the body, not those for luxury, but those for nourishment. Ibid. He calls [the term] *world*... not the circumference of the world. For to be outside of this is impossible for us who have been clothed with a body. (F. 63 v. s.) For God alone is uncircumscribed, because He is also truly incorporeal; but angels are circumscribed, because they are not truly incorporeal, even if they are called incorporeal in relation to us. Ibid. (ad: *of the flesh*) The passions coming from the flesh and the distractions resulting from them. Ibid. Locution: C *carnal and worldly distractions*. Ibid. (ad: *speaking to himself and to God*) A source is indicated. P. 366, C. (*if one*) Making a practice, as much as possible, of looking upward, you will overcome the matter that pulls [one] down. F. 63 v. m. (The body, being material and having much that is earthy, weighs down and pulls down D the soul. Ibid. *Darkness* is called [this] both because of the density and because of the mist from the passions, and perhaps also because of the vapors from the double nourishment, which cloud the intellectual [faculty] in us, and indeed sometimes even produce madness from gluttony. And it is necessary to free those who are hastening upward from these passions. F. 63 v. i. For it is not possible, [while] having the mind tied to the state of the body and wallowing in the passions arising from it, to make it ready to fly toward God. P. 576, D.) F. 64 r. s. Neither can air, not having been previously illuminated, illuminate other things, nor can water, not having been warmed, warm other bodies; nor can a soul darkened by the mist from the passions and not having become light-like [be able to] launch itself into the contemplation of theology. F. 64 r. m. For it is not permitted to touch theology without purity. F. 64 v. m. God is said to visit and dwell with minds that are most lowly and that have a mindset that is earthy and prone to the ground. Ibid. (The knowledge of God) is attainable in part by those who have practiced flying toward the heights. F. 65 r. i. Those who see and do not rebuke and restrain more severely. Ibid. Locution: *to fulfill the rebuke with severity*. F. 65 v. m. [To approach] the holy of holies in a distracted and rash manner. F. 65 v. i. Of one who is pure in soul and body even to the smallest [faults]. F. 66 r. s. They have granted that there is a difference between sin and a transgression, understanding sin to be the voluntary stumbling, and transgression the involuntary. F. 66 r. m. Christ having become a propitiation after the plan of salvation. F. 66 v. i. (ad: *living*) For we live then truly the life according to Christ, having become His temples and having Him as an indweller. P. 378, A. (to the ruler of the world of those dragged down) F. 67 r. i. To those who go upon their breast and belly, by which both gluttony and the passions of the lower parts are signified. Ibid. paulo antea.
A The world is said, among other things, to be also worldly deceit and wickedness. F. 67 r. s. The sycamore is a certain fruitless little tree. P. 378, B. "withered the body of humility" F. 67 v. s. this (sc. the carnal mind) having withered, and having come to be above this, having mortified the carnal pleasures. Ibid. locutio: "to seek the things which are on earth and to be dragged about by them." F. 67 v. m. Not only saving what he possesses, but also being stretched out toward greater and higher things. P. 378, B. "since we have cleansed for the word the theologian" F. 67 v. m. in the discourse on theology he has accurately polished the theologian. And a little later, f. 67 v. i. He says "to cleanse" is to remove all impurity and to make manifest what sort of person he ought to be. F. 67 v. i. (ad: "in brief" 378 C.) Whatever anyone may say about God, all will be brief, not reaching to his majesty. Showing that to speak briefly about God is not of human wisdom, but of the inspiration from above, he attributes this to God who is known in the Trinity. P. 378, C. F. 67 v. i. "I pray..." neither to think nor to utter anything of one's own regarding God, but to become an instrument... struck by the Holy Spirit, and to echo only those things which the Holy Spirit breathes. P. 379, D. F. 69 r. i. But if this is so, the Father would be a source of small things and a Producer, and a source of those unworthy. F. 69 v. s. locutio: the succession and necessity of reasonings. F. 69 v. s. In the case of the sun and its radiance, no time is conceived in between. P. 579, E. F. 69 v. m. It should be known that the philosophers from without called "essence" the simple existence, but they called "nature" the essence specified by essential differences, that is, the most specific species, the encompassers of the hypostases; and the things contained under the most specific species, the hypostases. But the saints, having passed by many quibbles, called "essence" and "nature" and "form" the common thing predicated of many, that is, the most specific species, such as angel, man, and simply all the most specific species. But they called the particular thing individual and person and hypostasis, such as Peter, Paul. And hypostasis is essence with its properties. And it is often found that hypostasis signifies also simple existence. P. 380, A. F. 69 v. i. locutio: the reference to one cause. F. 70 r. m. With us the One is honored, and among the heterodox. P. 380, B. F. 70 v. s. Therefore, it is shown from this that a property for the Father, in addition to the unbegotten, is the being without beginning; and for the Son, in addition to the begotten, is the source. F. 378, E. F. 68 r. m. Arius and Sabellius badly unbalanced the trinitarian nature of the Godhead. P. 379, A. "three derivations and alien" F. 69 r. m. (three natures) both derivative and alienated from one another. F. 68 v. m. For fear of sliding into Hellenism from the cutting of the one nature into unequal degrees of Arius. F. 68 v. m. Not more this than that. B C P. 380, B, C. F. 70 v. m. "that which is produced from non-being into being." Ibid. For the Son was not brought from non-being into being, but he was always coexisting with the Father, timelessly and without flux. F. 70 v. i. (the Son) begotten from the Father inseparably and indivisibly. Ibid. "all created things, being offsprings of flux and time." Ibid. The same will suffer the same fate as the created and the flowing.
A
F. 71 r. s. But if they are uncreated, they are necessarily so according to the logic of consequence and immutability. F. 71 r. m. Creator of all things, even of times themselves, and not subject to [(1)] time. Ibid. There is no conceptual time between the Father and the Son. P. 380, D. But if you claim that because bodies are subject to time, the Son must also be subject to time— [F. 71 r. i. (ad: "to be subject") to fall.] F. 71 v. s. You are plainly talking nonsense. P. 381 B. F. 71 v. n. Having conceived beforehand and imprinted in the mind what is about to be. [(2)] P. 581, C. F. 71 v. m. Not having departed, as he wishes, from the intention. F. 71 v. m. (God) begets without flux and outside of conjunction. But man, it is clear, begets in an opposite way, subject to the genesis of endings, destruction, flux, and multiplication, and invested with a body. B F. 71 v. m. May the One who is beyond all things and transcends every thought and apprehension be merciful. F. 71 v. i. The soul moves the body, but it is also moved by it, just as the pilot is by the ship. [(3)] F. 71 v. i. Discretely... it is of the soul to think and reason, and insofar as it is contemplative. F. 72 r. s. In imitation of Christ. [(4)] F. 72 r. m. To abandon what is being created unfinished. F. 72 r. m. ...the mind having imprinted it, wrote. P. 72 v. m. But when we speak of a voice, a word, or a command in reference to God, we do not conceive of a sound emitted by vocal organs, nor of air molded by the tongue into the divine Word. F. 72 v. n. (God) begets timelessly, without beginning, impassibly, and without flux. [(5)] P. 383, A. F. 74 v. i. You are an image of God according to the God-like quality of the soul. P. 383, A. F. 75 r. m. Some say... that the visual faculty itself, striking visible objects through the intervening air without time and receiving their colors incorporeal-ly, carries them back to the primary organ of sensation; others say that the very forms of the colors themselves pass incorporeal-ly through the intervening air to the sight. P. 383, A. How does the mind remain in you and beget a word in another mind? [(6)] F. 75 r. m. Since... the word is not only an offspring of the mind, but also a vehicle and ferry; hence the thought of the mind is transmitted to another through the word begotten from it. C P. 383, C. D. F. 76 v. s. He urges him to ascend to contemplation. F. 76 v. m. We apply ourselves to contemplation... procuring for the soul purification, removing the haze of the passions, and showing its optical faculty to be sharper for the knowledge and contemplation of Being. Ibid. To be lightened of earthly things. P. 583, D. F. 77 r. s. ...to be God, and to exist, and to be beyond all time [(7)] and incomparable by nature. Ibid. And the Word, not having suitable examples to use in reference to God, has used those among us for a dim likeness of what is said. F. 77 r. m. Locution: the elegance of the expressions. F. 77 r. m. (God) is an unbounded sea of knowledge. P. 384, A. F. 77 r. i. We shall be deemed worthy of the more perfect knowledge... below the sensation along with the imagination. D
A leaving behind those things which now interpose and hinder the mind, and do not permit it to receive the whole of the rays imparted to it. Ibid... but perfect knowledge is not directed toward the knowledge of God, nor toward the splendor springing from thence; but rather toward the measure of each one’s purification, and because it will be clearer than the one here, for the body will no longer, as it does now, cast a shadow upon it. F. 77 v. m. The Platonic form proceeds by way of questioning, by which, as if by something new, the heterodox were embellishing themselves. P. 384, A. The most perfect of existing things is the knowledge of God.) F. 77 v. n. For here all movement and desire finds rest. B F. 78 r. s. (They say) that the kingdom of heaven is the attainment of the pure knowledge of existing things. OR. XXIX. F. 78 r. m. locutio (expression): the circumambient error and craftiness regarding the words. F. 78 r. m. The Eunomians confessed Him to be Father, but not because of His relation to the Son; rather they used the term improperly because of God’s creative knowledge, just as we speak of the fathers of works, of words, of crafts, and of teachings among created things, as Plato also says: "The Father of this whole universe" (1). F. 78 r. i. (On performing theology) of those who have been examined... and have progressed in contemplation; and whenever we bring some respite from external wandering, and for those to whom the matter is a study, and for as much as is within our reach and as far as the state of the listener extends, so that the mind, like an eye wishing to see the whole sun, might not lose even the light it has. P. 523, A. — "As if we were bringing forth into the light some noble and ripe offspring." F. 79 v. n. And the answer is here, and the enthymeme is Demosthenic, slightly adapted (2). F. 78 v. m. Invoking the grace from him (he says, meaning the Holy Spirit). F. 79 r. s. locutio (expression): To manage words with judgment, and to know the time, and the measures of speech and of silence. C
F. 79 v. m. "Atoms" are spoken of... also those specks of dust, as it were, drawn up from the ground, which are dissolved in a sunbeam in the air, and are even finer than the sunbeam itself, from which Epicurus said all things were fashioned (5). P. 523 D.) F. 80 r. m. For it is possible for this very man, being one person and one hypostasis, to become many things case by case, to be at variance with himself, now being sick, now being healthy, and always changing due to different ages, and now also due to wills and powers, and in these things being at odds with himself. Ibid. Monarchy is honored and prized among us. F. 80 r. i. By repetition he clarifies his own opinion concerning the monarchy. D
P. 524 A.) F. 80 r. i. For where is the like-mindedness and concord in it (sc. in the begotten nature)? Ibid. (ad: *synthesis*) a leaning toward and a turning back (6). F. 80 v. m. These are from the book of Job: "The breath of the Almighty that sustains me" (7). F. 90 r. i. (8) among other things from St. Maximus (9): "The defining principle (logos) according to the knowledge of each craft... formed according to each species of those things under the art." F. 90 v. s. (The Divine) is said to be moved, as it imprints its own knowledge upon the ruling faculty in us, as we have already explained previously, and moves us toward the knowledge of itself. F. 90 v. m. Lest he clearly clarify the things about it (sc. about the monarchy). P. 524, A.) F. 90 v. i. One Godhead... in three perfect hypostases... joined without confusion and divided without separation. Ibid. "By nature... the Father being impassible and unflowing... is not of a nature to endure passion or flowing, but timelessly and without beginning and impassibly and unflowingly generates... unflowingly... through"
that which is impassible and immaterial. A That which is beginningless is endless, but that which is endless by grace is not entirely beginningless, as are the angels. The Son of God, the Only-Begotten, generated from the Father, remaining always in Him inseparably and indivisibly, has an individual hypostasis apart from that of the Father. He is Only-Begotten because He alone was generated from the only Father in a unique way. The great Basil, in his polemics, for a time repudiates the term "generation" in reference to the Son, attacking Eunomius who had used it. He later remedied the phrase, adding "or I know not how one might call it," which Elias calls "probabilistic" and a "probabilistic term." B For we shall not dare to speak of an "overflow" of goodness, which some of those who philosophized among the Greeks dared to say, as though some crater overflowed, speaking clearly thus in places where he philosophizes about the first and second cause, lest we introduce a generation that is involuntary and akin to a natural and uncontrollable effusion, which is least fitting for concepts regarding Divinity. Here he discredits the Platonic dogma. For that man, dividing these three—need, self-sufficiency, and overflow—applied one of them, the overflow, to the divine nature, saying, "as though some crater overflowed." For that which is in need is less than that which is self-sufficient, and God is without need; and that which is self-sufficient suffices for itself and does not share with others, whereas the Divine is sharing. But this great teacher of ours also suspects the "overflow." For even this term removes the voluntary sharing, as if the overflowing crater were involuntarily pouring over. He suspects this, saying "lest we introduce a generation that is involuntary and akin to certain natural effusions, which are difficult to contain, which nature, being unable to hold, secretes through certain pores and thereby rids itself of the burden." For it is least fitting for concepts regarding Divinity to introduce a generation that is forced and involuntary, which follows the dogmas of Plato from the premise of the overflowing crater. But what escaped us by a little, lying between the things already said, is this: it is about the first and second cause. C Plato said the One was the first cause, and the Being was the second. But to inquire into the cause of these is not the task of the present premise; one must examine whether he appears to contradict himself, here rejecting the overflow of goodness, but in the second discourse on Pascha defining it by saying, "The good needed to be diffused and to travel." And we say that in no way is this so, but comparing spiritual things with spiritual, here he justly rejects it as introducing involuntariness, and the example of the crater indicates this; there, however, he neither implies nor posits any such thing, but emphasizes it. Having said "to be diffused," he added "and to travel for the sake of beneficence."
D Eunomians acted wickedly regarding His (i.e., the Son’s) pre-eternal generation. Everything is created under time. It is to be noted that "aeon" is used catachrestically for the thousand-year period and our life, but apart from these, "aeon" is also meant as that which extends along with existing things. Those around Eunomius sophistically argued maliciously regarding such a dogma. They are referred to under a beginning, clearly, as to a cause, the Father. The Son is the maker of times, not under time. The Only-Begotten and the all-holy Spirit are referred to the Father as to a cause. Even if you scare the simpler folk—for the things from which time comes are not under time—to "scare" means to terrify. For they say a "mormolyceion" is a mask brought in for the fear of silly children, or some sort of strange phantom, and that this name received its start from a certain woman, strange in look and beast-like, named Mormo, as Theodorus relates.
A Since the points put forward by the heretics are of this nature—childish, and unable to astound men possessed of reason—he turns the discourse toward the heretic and says: B "Even if you..." C We recur to the passionless cause by our reasonings. If you imagine that God creates as one of those men who are clothed in a body. D The thing being created is left incomplete. "Man... clothed in the generation of ends, and corruption, and flux, and multiplication, and a body." A The discourse is diversified by its answers and solutions. "You shall cease your long wranglings." If, then, the heretic says: "If he was begotten," etc., up to *beyond*, from Basil, Vol. II, 135, A. For if he says: "If he was begotten," etc. (Variations: "but he says" if he says.) "Of the beginning, the summit"—for the principle is the summit. "Lest he deceive"—but take care lest he deceive. Follow the Basilian passages from Vol. I, 6, B: "For principle is called both the first motion" up to *life*. (Variations: "as a principle" as when the proverb says.) Then the words "but of the way" up to *to find* from Basil, Vol. II, 135, B. Furthermore, the words: "is called principle, and whence" up to *world*, from Basil, Vol. I, 6, B. C. (Variations: of what is inherent in him, other [omitted].) "As in the case of a keel"—as a house from a foundation and a ship from a keel. "Whereby" [used as] "as." Again those [passages]: "but there is also this" up to *having received*, from Basil, Vol. II, 135, B. (Variations: "the fear of the Lord" the fear that of the Lord.) "But... of the soul," whose state is older than the soul. "Beginning of action," up to *end*, from Basil, Vol. I, 6, C. Finally the words: "principles are called" up to *the principle*, Basilian, Vol. II, 135, B. C. D. (Variations: "these" these indeed. "Are" [omitted]. "Not surely... is bound" this principle mentioned by the evangelist is bound to nothing. B "Insurmountable... reasonings" [omitted]. "For if... reasonings" [omitted]. "To run the mind" to run the mind. "Returning" returning. "And more" [omitted].) C [alt-version omitted] D Having displayed his problems as childish toys. "Do you wish that I should also play with the Father?" "Do you wish that we also play with the Son and the Father? For we truly play in those things where we say ridiculous things about him." The discourse is ironic and heavy, formed thus out of zeal. "Man does not create or beget in such a way as to have the work simultaneous with his will or word." "The bond of the soul to the body," etc. "How it is bound... to the body, so as not to fly away before the time." Just as an eye is in a body, so is the mind in the soul, and its motion is the intellect. Ibid. (The notion) which, having remained and imprinted the soul toward the perceived thing, is called a 'thought'. Ibid. [The] discernment, having expanded, creates discourse, termed 'internal'. C The imaginative faculty, receiving through the senses the things that are material, delivers the forms of these to the rational or discursive faculty. "The causes of these are associated with the birth." "To cross out," that is, to repudiate and cast away, and a little later: "The word 'to cross out' is taken from the being crossed out and scratched off of forbidden writings, and furthermore of the documents that are cast away and rejected as false and spurious and not genuine." "That once" the *...o* (pleonasm in *that*) is a pleonasm according to Attic usage. "He frequently injects this [which the adversaries boast] and attempts to solve it." "The phrase: 'from beings' and 'from not-beings' [used] instead of 'being' and 'not-being' according to Attic usage." "And if some contrive an unbegotten [being], he said this because of those around Plato. For this 'contrivance' is Plato's, he having stated that this is co-eternal with God, or even posited it before, if 'to take' is to take something as pre-existing. For he says thus in the *Timaeus*: 'The creator, clearly, and God, having taken all that was visible'..."
' not remaining at rest, but moving erroneously and without order, brought it into order out of disorder. We call it incorruptible. A
[P. 529, C.] F. 86 r. s. He had asked a pluperfect question. F. 86 r. m. He refutes them for asking with sophistry or ignorance. F. 86 r. m. The answer, that is, the response. [P. 529, E.] And thus the 'wise' thing will appear foolish to you. F. 86 v. s. Alexander of Aphrodisias’s present problem. F. 86 v. i. He calls the problem "wise" while mocking these men, as if it were unwise and foolish. [P. 531, C.] The darkness and thickness having been dissolved for us. F. 97 r. m. The Apostle 1 Cor. 15, 12. B Manifesting the precise knowledge through the person from things seen face-to-face, with nothing else interposing. He called the body "darkness" and "thickness" because it interposes itself before the eye of the soul. [P. 551, D.] To those not altogether groveling and material in their understanding. F. 97 v. s. To those at least not brought down to groveling concepts and material understanding, as are some of those around Eunomius. [P. 530, A.] To be directed. F. 87 r. m. To be examined and to be busy about many things.
[P. 530, B.] F. 87 r. i. As the great Basil says, there are certain "gnostic" properties contemplated in the one essence, and they lead those who pay attention towards a clear and unconfused conception of the Father and the Son and the Holy Spirit. For the properties, etc., from Basil T. I, 265, B. C. Varr. L. C certain "characters" and "forms" (certain forms). In characters (in characteristics). Dissect (dissect). Common, then, truly (as if common). Sonship (of the son, and the unbegotten and the begotten and the proceeding). Of each (of both). So, unbegotten light, etc. (For having heard "unbegotten light," we understand the Father; "begotten light," the Son; "proceeding light," the Holy Spirit. And insofar as it is light and light and light, there is no opposition among them. But insofar as it is unbegotten and begotten and proceeding, there is the opposition of the properties. For this nature of properties, etc., up to *heteroteta* with Basil, with var. lect., *deiknyein* in Elias for *deiknynai*). [P. 531, A. B.] F. 89 r. s. The unbegotten is proper to God... and inverting also towards Him. F. 89 v. s. Just as the Father, being unbegotten God, so also the only-begotten Word, being begotten, is likewise and unchangeably God. F. 89 v. m. That "unbegotten" is not indicative of the things pertaining to God is clear. For when we look toward the succeeding ages, finding the life of God transcending every beginning, we call Him unbegotten. But when we extend the mind to the coming ages, the [infinite]… D
[P. 531, C.] F. 97 v. i. Those around Eunomius who think highly of themselves due to the weaving of syllogisms, he refutes by these very things. [P. 532, A.] And again, etc. F. 89 r. m. The argument constructing from opposites, that the begotten and the unbegotten are not indicative of essence, but are indicative of the mode of existence. Ibid. According to Aristotle, it neither admits of "more" and "less" in essence, nor does it allow for essences to be opposed to one another. F. 98 r. i. S. Basil against Eunomius T. I, 211, D. E. is quoted: "Many things, O Eunomius," up to the words: "the unbegotten is able." Varr. Lect.: like... the invisible (as the incorruptible and the immortal and the invisible). — unbegotten (unbegotten). — the Word (this Word). — to him (of him). — then nothing (nothing). — if then (if). — giving (giving). [P. 532, B.] Who still, etc. F. 98 v. m. The "as if indeed"... the objection, fashioned in the form of a dilemma and introduced from the person of the Eunomians. For this dilemma is maliciously proposed. Ibid. He added the "perhaps" in the proposition very skillfully. For we are taught in the book of Hermogenes on the method of dexterity to bring forward the stronger arguments of the opponents as if they were contemptible in a hesitant manner. F. 99 v. m. (It follows) to the body to be divisible, and to the incorporeal to be indivisible. F. 99 v. i. The end of corruptible generation is the dissolution of the bonds of the womb, but that which is above nature, being self-sufficient, does not hasten toward any end. And even of Aristotle, the heavenly motion, defining it as perfect…
A — for where, he says, would it ever stand, having brought its motion to a rest? What will those say who call what is above nature incomplete?
B F. 105 r. i. (impossible) to have crossed over by reason to the "where it was not"... to pass beyond. F. 105 v. s. And the "was" co-extends also to the un-superseded nature of this principle (i.e., of God).
F. 105 v. m. As far as it may be able, by the curiosities of the mind, to trace back and transcend the "was."
P. 535, D. The economic condescension toward us of His only-begotten Son. F. 106 r. m. (Only-begotten) not that He is alone from one, and only, but also that it is in a unique manner.
F. 106 r. m. "To look down" and "to look downward" placed side by side.
F. 106 v. s. "Healthily" and "erroneously" thinking, opposed.
P. 535, B. E. F. 106 v. s. And "truth" (Christ), as one, not many in nature; for that which is true is one, but that which is false is multi-faceted. And furthermore, as the true seal and most exact image of God, and whatever else was written before in the great *Apologetic*; and "life," as the constitution and subsistence of every rational nature.
F. 106 v. m. He calls Himself the "light of the world," as illuminating with the brightness of knowledge those who have purified the eyes of the soul, and as enlightening those held in the darkness of ignorance. Ibid. So that no one may divide Christ into a duality of sons.
F. 106 v. s. The hypostatic [wisdom] of all wisdom. Ibid. (Christ) is established above every word and mind and wisdom; and the great Apostle, having understood this in a way above nature, says that the foolishness of God is wiser than men.
P. 535, E. 536, A. F. 107 r. s. These names testify... [to the Son's] relation and inclination toward the same (sc. the Father), as toward an origin according to nature.
F. 107 r. m. (ad: "He sealed Him, God") But one must conceive of the image of the invisible God (sc. Christ), not as one fashioned later by these artificial means toward the archetype, but as the great Basil says, as the one co-existing and standing by the One who gave it subsistence, and being by [its very] existence the archetype, not impressed through imitation, as if the whole nature of the Father were stamped upon the Son as in some seal.
F. 107 r. i. "Image"... has been said. The Son... in his very essence the unchangeable...
while preserving it. Ibid. The Apostle acknowledges as "image" A that which is in all respects equal and unchangeable. F. 107 v. s. For the Only-Begotten is a seal of equal type, showing the whole Father in himself. P. 536, A. Nothing acquired, nor subsequently arising in the B Son. F. 107 v. m. (ad: "nor... arising") This... is an explanation of "acquired". P. 536, B. F. 108 r. m. He... gathering these things that lie scattered, brought them forward against the benefactor. Ibid. Even if the Father is said to be greater, the Son shall not on this account be of a different essence. F. 108 r. m. You will render the following likewise. F. 109 v. s. The Only-Begotten Son shining forth from the essence of the Father, indivisibly, timelessly. F. 110 r. m. Which indeed are causes of salvation for men. P. 536, C. F. 110 v. s. (The Lord) accepted hunger, the solid food having been breathed through unto Him. F. 111 r. s. The saint has sufficiently... mocked and ridiculed the C heterodox. P. 537, A. "You act wickedly") F. 114 r. m. He himself distorts the words, and forces each of them to things for which they are not naturally meant to be said. P. 537, A. "To him who for your sake was emptied") F. 111 r. i. ...He was, and had hidden by reason of the economy, things which He was not and did not have, He took upon Himself. By "emptying," therefore, one must understand the economic withdrawal of Divine glory and the unchangeable lowering of the height. Ibid. The emptying and incarnation ordained for the sake of common salvation. P. 537, B. "What He was not, He took") F. 112 r. m. The term "taking," or "assumption," or "to assume," is frequently placed regarding the incarnation of Christ. P. 537, C. F. 112 r. i. It must be known that what the eye is in the body, this the mind is in the soul, being the purest part of it, through the medium of which God conversed with flesh. For the mind is in the soul, and the soul is ineffably in the body. P. 537, D, E. F. 115 r. m. (Christ) was not clothed with any pretense or display, etc. Ibid. But David, having considered from afar... the miracles and D the lightning power of His divinity, and struck in his heart by the beauty thence, "You are," he says, "fairer in beauty than the sons of men." Ibid. (Christ) ascended into a mountain, showing that a lowly person would not be fit for contemplation, but he who has come apart and is outside the cares of life in quietude. Ibid. concerning Christ's glorification on the mountain: The features were colored over toward a more glorious state by means of a light-like radiance. These things were a type and a kind of pre-announcement of His second, awesome coming. — Therefore He initiated them into the future light, the eternal, the incomparable, and the inaccessible, by means of the light now seen. F. 113 r. m. Christ is self-cleansing. P. 538, A. F. 114 r. s. Christ holds together our life... bracing our soul and making it more intense toward the spiritual. F. 114 r. i. "Living water," that is to say, spiritual teaching, watering the souls. P. 538, C. F. 116 r. s. He weeps, in order that He may bring to a stop every tear, which the smoke of sin has caused for us. F. 116 r. m. In the description of tears it is said that the weight of the fluid is being removed. F. 116 v. s. The term "unmoved" in its relation to "easily turned" is set in opposition, regarding men. P. 538, D. F. 116 v. m. (ad: "has been enfeebled") all things which He endured before the cross, the baptisms, etc. F. 116 v. m. (ad: "enfeeblement") enfeeblement is a chronic deviation of the body's condition, but "enfeeblement" [malakia] is the beginning of the body's wasting away, the herald of disease. — But in the soul, disease is the activity of sin, and enfeeblement is the weakening of judgment toward consent to activity. F. 116 v. m. Christ is self-life. F. 117 r. s. The enjoyment of the contemplation of God. F. 117 r. s. Life... not interrupted by death. F. 117 r. m. The unfallen and unchangeable nature of the promise.
A F. 117 v. s. "to dwell with the same," viz., with our passions. F. 122 r. m. The discourse concerning the economic condescension (sc. of Christ). F. 122 r. i. The discourse concerning Christ: "maintaining in his essence the unchangeable." F. 122 v. m. "we have indeed beheld by the rising of the intelligible sun from on high," (7) from his own divinity.
P. 538, E. F. 118 r. s. Resurrection is nothing other than the complete restoration to the ancient state. The great Basil says that Hades is a certain common place, in T. I, 497, D. up to "souls." VV. LL.: "in the innermost," "in the middlemost." Through which the descent is; through which is the descent. For it is not, indeed, from without. "Ordered" (instead of "set apart"). Post-Elias adds: Even if Isaiah (1) says that Hades "enlarges his mouth," he says this more figuratively, in order to represent the massiveness of those who are perishing. B
F. 118 v. s. He calls those around Eunomius (539, A.) "enigmatists" because of the riddles and the crooked and dark nature of their enigmas. F. 118 v. m. (ad: "the power of the word" 539, B.) The power in the word and its elegance. F. 118 v. m. "when... then, indeed, then" —. F. 118 v. m. "the unsophisticated and non-contentious faith." P. 539, C. "the elegance of the word." F. 118 v. m. "the elegance and sophistication of the word." P. 118 v. i. "unsophisticatedly and without technical jargon." P. 539, C. "the tangles of violent" (2) doctrines (3), which also seem to be violent, as they draw the simpler-minded toward assent by the necessity of syllogisms and dilemmas.
OR. XXX
F. 119 r. s. He did not succeed in interpreting and reconciling, part by part, even those things from the divine Scripture which are offered by them (4) for the disparagement of the Only-Begotten, C in the discourse that follows (5). Ibid. He says the same arguments and turns (the meaning) are due to the weaving together of the dilemmas and paralogisms, and due to their tangled and crooked nature.
P. 541, A. F. 120 v. i. The Word knows of two births concerning the one Christ: the one above, from the Father, without a mother; the other below, from the Virgin, without a father (6). Man is created for our sake, having clothed himself in our flesh by the will of the Father. Having humbled himself into the emptying, the Only-Begotten Son of God... he served even those—
F. 122 v. i. As to his generation from the beginning (10) of the Only-Begotten. F. 123 r. m. Having properly handled the first chapter and all things referred under it (11). F. 123 r. i. "But we shall speak more broadly (12) concerning this."
F. 125 v. s. That he will be with these (sc. the saints) more perfectly (the Lord) and more purely, the veils having been removed.
P. 542, A. F. 123 r. m. "The promise of the present does not deny... the future, but extends to it." F. 124 r. i. "In the future age... each one (sc. of the just)... is illuminated according to his own measure from the one intelligible sun, and draws joy and gladness according to his worth, measured out to him from thence proportionally." F. 124 v. m. "You are obviously being foolish."
P. 542, E. F. 125 r. m. (The Son), having submitted to the subjection through the incarnation. D F. 543, A. F. 125 v. m. And those (sc. Heretics) also… spread the evil rumor that he was abandoned (sc. Christ on the cross) by the Father and by his own divinity, as if it feared the passion, acting petulantly. F. 125 v. i. These (sc. Heretics)... having acted petulantly by attributing the divinity to the flesh in place of a rational soul, they ascribed to the divinity the passions of the soul—I speak of cowardice and shrinking and the many times fleeing from the flesh—and Origen belongs to this heresy.
P. 543, C. F. 126 r. m. The saint has called the things spoken by the Savior from the perspective of human nature a "drama," not in order to call it a false fabrication—for such are the dramas—but the…
A demonstration of the truth and the sign of precise closeness and immutability. Ibid. *Immutability* is repeated in the same sense, conjoined with *equality*. (John 5, 19, ap. Gregor.)
P. 543, D.) F. 126 r. i. ...that I too may partake of his things—I mean of his purity, his dispassion, and his deification—through the tempering A with human nature.
P. 544, A.) F. 126 v. m. Darkness (John 1, 5). Elias interprets this as living in the gloom and error stemming from the passions. Ibid. *Darkness*... he calls man [darkness] because of the density and the overshadowing of the flesh. F. 126 v. i. "Because of the problem of the flesh," that is to say, because of that which is visible. Ibid. He—(sc. Christ)... and God was inaccessible and incomprehensible, but we are heavy dust, and as if held by certain shackles by the passions of our kindred matter.
P. 544, B.) F. 127 r. s. More readily will he stretch out a hand of help to these.
P. 544, B.) Do not let the Sabellians be seduced by this wording B—nor let them slip into corruption to the ruin of those who hear them.
P. 544, C.) All god-like, capable of holding the whole of God and remaining—we will no longer harbor in ourselves any one contemplation regarding God because of the veil overshadowing the mind, or any small fancy. Then we shall be wholly god-like, that is, divine, and capable of the whole of the Godhead, and [capable] of the whole of that which is held, in proportion to each one’s purification. For the one is present everywhere and fills all things, and each one will think they possess the whole, having become wholly god-like and having no place left unillumined. And, to speak in a dim image, even as we are said to partake of the whole of the solar light, each of us partaking of that which is accessible.
P. 544, D.) F. 127 v. m. (O heretics!) to those... who maliciously cling to the remainder of his words.
F. 127 v. m. The term "one" in regard to the immaterial [realities], as the great Basil says, is said either by power, or by energy, or by will, or by essence.
F. 128 r. m. *Heteroousios* (of a different essence), de Filio.
P. 545, B.) F. 128 v. m. (ad: *ou kyrios* - not properly) Interchangeably because of the union, that is to say, not properly.
F. 130 r. s. "Things"... one born from birth has neither height nor teeth, but they are not called toothless, nor blind, but [they are called so] when they are naturally expected to have them and do not have them.
P. 547, A.) F. 131 r. s. Elias says that Christ is referred to the Father as C to a cause and an origin. F. 131 r. m. He is said to live because of the Father (John 6, 58), as being referred to him as to a cause. And the great Basil says: if the Son lives because of the Father, he says, he lives because of another and not because of himself. But he who lives because of another cannot be Life-in-itself. For not even one who is holy by grace is holiness-in-itself.
F. 131 v. m. Is it not absurd that the Wisdom and Power of God should stand in need of partial oversight?
F. 131 v. m. Or shall we also open a classroom for him according to you—; to string together certain irrational and inconceivable things.
F. 131 v. i. Do you see how you are caught inside the nets?
P. 547, C.) It is clear that he signifies the types of the same things... the Father...; (ad: *ensemainetai* - signifies) instead of "he conceives." For we conceive the concept in a way worthy of God, [as] a transmission of will, like some kind of reflection of a form in a mirror, D passed through to the Son without time.
F. 132 r. i. (ad: *ex me onton* - from that which is not) The production of beings from that which is not. Ibid. The production of beings from that which is not into existence.
F. 132 r. i. (ad: *oikonomian te kai synteresin* - economy and preservation) 547, D.) To be managed and preserved.
P. 548, A.) *Typousthai* (to be fashioned) - to be shaped.
P. 548, D.) F. 133 v. s. Since we were once close to God, not by place, but by purpose, and have fallen because of sin, our return again to God, a reconciliation and union, is aptly called restoration.
P. 549, A.) F. 134 r. i. Having looked only at the sense of the words, he did not care for the order, which is proper to his speed.
F. 134 v. m. For where would he be able to split the veil of the flesh and find the strength to see the inner sanctuary of the Godhead? He who walks in the hearts saw what this person was looking at while he prayed, and that he did not have his soul looking towards the divine.
P. 545, E.) The... is not able by...
arguments, or rather, the sophistries against the Son, which we have painstakingly formulated, have by these very means defeated the Father.
B P. 550, B.) F. 156 r. s. (Christ), demonstrating the first-fruits, as the great Basil says, and demonstrating the blamelessness of these to the Father. F. 136 r. m. (Christ) asks according to what is human, but as God, He grants. F. 136 r. i. For He did not put away the flesh which He had assumed, as those who think the thoughts of the Manichaeans quibble by saying that Christ, having ascended, put this away and ascended to the heavens with His divinity bare.
P. 550, C.) F. 136 r. i. The most considered end of this (sc. the Incarnation) was that man should be deified.
P. 550, E. The accomplisher and transformer) F. 157 r. m. For He Himself both made all things and will accomplish and transform them.
F. 137 r. m. (The Evangelist) dedicated to the Son such knowledge (sc. of God).
P. 551, A. Those things which are, as it were, at the limit of the end) F. 137 r. i. (ad §: at the limit) that is, near the end.
F. 137 v. m. (Christ) through the identity of submission and the inseparable union (sc. with the Father), became the Life-Giver. Ibid. in the same argument: the union according to hypostasis, the ineffable and inseparable one.
F. 137 v. m. Locution: to separate the assumption (sc. in Christ) of the One who assumed it by subtle concepts, that is, by delicate phantasies of the mind.
F. 137 v. m. Of men, the ignorance of things to come is substantially predicated, as the holy John, he of many divine things, the nurture of Damascus, says.
P. 551, B.) F. 138 r. m. To these explanations he adds yet another, more elegant explanation, whose expositor is the great Basil.
P. 551, D.) F. 138 r. m. He attributed the knowledge of all things to the first nature alone.
F. 138 r. i. (The assumption is that which suffers in Christ) having been purified from corruption, it received perfect impassibility.
P. 551, D.) F. 138 v. m. Supplication is a request offered for deliverance from painful things, but prayer is the asking for good things.
F. 139 r. m. Conjunctim posita (placed together): workings or thoughts.
F. 139 r. m. As many (sc. of Christ’s titles) as are more humble and adapted to this humanity.
A P. 552, A. It is worthy to say) F. 139 r. m. (ad §) And so that the discourse on these matters does not appear superfluous and strange, he uses what is called "remedy." F. 139 r. i. He has posited "perhaps" out of humility or even leniency, having said "it is perhaps worthy." For it is a mark of leniency also to speak hesitatingly about admitted things as if they were disputed.
P. 552, B. The divine is unnameable) F. 139 r.
P. 552, C. The indissoluble nature) F. 139 v. m. That is, the divine. This is indissoluble, as simple and uncompounded; for it belongs to compound things to be dissolved and analyzed back into the things from which they were composed. But since angels and souls are also indissoluble, he added "and peculiar." For it is indissoluble above every (other) indissoluble nature.
P. 552, C.) F. 139 v. m. The example of the airy effusion.
P. 552, C.) F. 139 v. m. St. Dionysius is cited: The divine is entirely unthinkable according to essence and incomprehensible, but it must be praised from its effects. What he said regarding essence, this man has said regarding Him; what he said were effects, this man calls things around Him. And the things around Him would be both the works of creation and the providential reasons for them.
C P. 552, C. D.) F. 139 v. i. From things around Him, therefore, we sketch those things which pertain to Him, and from things seen we receive certain impressions regarding God; for what the sun is in sensible things, this God is in intelligible things; and again, just as the sun’s disk, the ray, and the light are simultaneous, so are the Father, the Son, and the Holy Spirit. The Father is the cause of both, but not older, just as the sun is no older than its rays. And as fire is burning and illuminating, so also is God; and as the gloom is dim and inaccessible, so also is God regarding knowledge. We gather, therefore, one phantasy from another. He called the body a "bond," by which the mind and soul are bound as if by some bond. (F. 140 r. s.) This is what many of those outside have called a prison and a tomb. He teaches the subtlety of the phantasy by the "image," for it is an image on account of this, but it is of the truth on account of God’s being, even if it is not these things which we phantasize about Him. The image is twofold: at one time regarding that which is altogether unsubstantial, as in the case of a shadow or a mirror; at another time regarding that which partakes of some truth, as in the present case. The juxtaposition of names indicates perplexity, as if finding nothing apt to represent the divine essence. D
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COMMENTARIES OF ELIAS ON THE ORATIONS OF SAINT GREGORY NAZIANZEN
A P. 553, D. E. 553, A.) F. 140 v. m. (God is “light”) After the “I Am,” he places [the name God], deriving it from *aithein*, which signifies to burn, as Plato [says], or from *theein*, which signifies to run 1, because of its perpetual motion and its ability to consume wicked habits, as (ad: to those adept in these things P. 553, A.) it seems to those skilled in these matters; although it is close to the word “I Am,” and in a way also signifies substance, since “our God is a consuming fire” 2, yet it is among the things that are relative.
P. 553, B.) F. 144 r. s. Since this (sc. the economy) is twofold—the one above the body, by which things concerning us were managed and governed 3 before the hypostatic Word of God was incarnate, and the other after he was incarnate and lived among us.
P. 553, D. In order that 4 one who accomplishes any of these things, as one who carries God within himself, may be spurred the more toward perfection and the appropriation that comes from virtues.) F. 141 v. m. Having become called sons of God and having God dwelling within them. F. 141 r. i. Of other excellent men, whose God is God by reason of appropriation through virtue. F. 141 v. s. (Ascetic labors) through which we run up to the height of the virtues, from which one becomes wealthy in having God dwelling within, being appropriated to God by virtues. Ibid. And one must also hope for saving things on account of the stability of the habit of virtues. The “but” in the phrase “but these things of the economy” 5 is superfluous, being an addition, according to the Attics.
F. 141 v. m. To speak according to a dim image.
F. 141 v. m. The three persons, descending as far as us without separation from one another 6.
P. 554, A.) F. 142 r. i. (ad verba *nonoēkes* and *nenoēke* Jo. 14, 7. 9.) Calling vision knowledge, since the eye of the soul is the mind, to which knowledge belongs.
P. 554, B.) F. 142 v. m. If anyone, because of the reasons of the craftsman, should say that the craftsman himself also exists within his constructions, he will not fall far from the truth. F. 142 v. m. As the Word, the Son is celebrated by the Evangelist 7.
P. 554, B. And wisdom, as the knowledge of divine and human things.) F. 142 v. m. Wisdom (Christ) is so called as containing the reasons of all things within himself, both of divine things, which are above us, and of human things, which are according to us, and, to speak as the great Dionysius, as the subsistent reality of all wisdom. For not only is he full of all wisdom and of the number of his understanding, but he is also established above all reason and mind and wisdom 8.
B P. 554, B.) F. 143 r. s. (The Only-Begotten) Bringing forth all things according to an infinite and unlimited power, and not only bringing them forth, but also preserving and holding together the things that have come to be, and granting them the power both to exist and to be held together 9. Ibid. He strengthened our body... having put into it the power against the passions.
P. 554, B. C. Truth, as being one, not many in nature. For the true is one, but the false is many-faceted 10.) F. 143 r. s. Truth is said to be as one, not many in nature. For the reason of truth is simple and one, but the false is varied and many-faceted.
P. 554, C. The Father’s seal and most truthful character.) Elias teaches that these things are taken from the Evangelist, i. e., the words of John: “For him God the Father set his seal” 11, f. 143 r. m.
P. 554, D.) F. 143 v. s. All the others (sc. Church Fathers) say that he (sc. Christ) is called light... as inaccessible to the glory in the Godhead... and as shining upon those who have purified the psychic eye with the brightness of knowledge. F. 143 v. m. Where there is observance of commands, there is purification of the flesh, of the cloud that obstructs the soul and does not allow it to see the divine ray clearly. And where there is purification, there is illumination, upon the occurrence of which, men become light-like and god-like.
P. 555, A. To those under the law and to those under grace). F. 144 r. m. Both to the Jews who were under the law given through Moses, and to those under the gospel.
F. 144 v. s. Locution: The regeneration according to Christ.
F. 144 v. m. Locution: To keep the “according to the image” (sc. Dei) uninjured.
F. 144 v. m. Christ liberating those held by sin and the demon who is its patron.
P. 555, B. C.) F. 145 r. s. He has well said not “leading up” but “leading back,” to show that since we were created for such a life and slipped away from it out of sloth, we needed again the one who would lead us back. For one goes up to a place where he has not yet ascended, but one goes back to the place from which he has fallen; he also lifts up to the place from which he has fallen. Therefore, he lifts us up... toward the blessed life and leads us back as the pure. For the
A Macedonians, who dogmatize that this (sc. the Holy Spirit) is a creature and who estrange it from the essence of the Projector, were modest regarding the Son. But the Eunomians, entirely estranging the Only-begotten Word and the Holy Spirit from the essence of the Father and the Projector, were of a different opinion.
Christ is the path that cannot be bypassed. Likewise, the divine dogmas, which nourish and fatten the soul, cleanse away the filth and unburden the heavy weight of sin.
He makes the journey toward God both in spirit and in flesh. Divinely, through mystical contemplation, he is lifted above human things. Through bodily and practical virtues, he hastens toward the goal above. B
OR. XXXI
That he might become God, having come down from below for the sake of Him who came down from above for our sake; that, having risen from below above matter through practice, through the habit of virtue, contemplation, and knowledge, you might become God by grace and without shape.
"Keep that (saying) of his," which declares the two natures of Christ; he urges us to keep them, assigning the humbler things to the assumption, and the higher things to the divinity.
"Having appeared from eternity and immutably from God and Father," he himself also possesses in his own nature eternity and immutability, though he is entirely "most new" at the times that have coincided with the incarnation.
They are driven from the height of theology, as many as... are beast-like according to the cattle, and irrationally serve their desire. The Eunomians and Macedonians, having agreed together and shared the same opinion for evil against the Holy Spirit—for both these and those dogmatized that it was a creature—are entirely estranging it from the essence of the Projector; again splitting it regarding the Son, becoming contrary in opinion.
"Or life is not even livable for them," or life is not even sustainable for them, that is, life, but rather unlivable and, as it were, a certain lifeless life. The phrase "or life is not even livable for them" is borrowed from Aeschines. C
The Father of the Only-begotten Word and the Projector of the Holy Spirit shall be glorified.
But the angels and the righteous, and all that are sanctified by partaking of the Holy Spirit, are called so by catachresis. For the powers of heaven are not holy by nature, as the great Basil says. He is perceived as burning with fire. Their essence (sc. of the heavenly powers) is airy spirit, if it should happen, or fire, according to what is written: "Who makes his angels spirits, and his ministers of fire a flame." Thus, they are also in a place and become visible, appearing to those who are worthy.
He attacks them more harshly, saying: "Those, then, who grumble against us, as though we are introducing some strange God, the Spirit, and [as though it is] 'circumscribed' by us from without"—it is 'extra-scriptural.' D
"Let them know there, fearing a fear where there is no fear," that is, let them know, fearing a fear... fearing God, to proclaim the Holy Spirit, because it is not clearly 'to be found in Scripture.'
"Garment"—he calls the covering 'garment,' the concealment. For under the pretext of love for the letter, they conceal the impiety concerning the Holy Spirit.
The Father is unapproachable and without successor. The one according to...
A nature, as the multiplicity of the Trinity is for those wandering about the One, so is the doctrine of the Unity for those scattered into multiplicity. Ibid. (lumen sanctæ Triadis) That which has come into it, illuminates everyone.
P. 558 A, *the other Paraclete*) The word "other" is said for the sake of equality, but not for the sake of diminution. For in the case of those of the same nature, we say "another" and "another"—for instance, "another is Peter and another is Paul"—whereas in the case of those of different natures, we say "some other" and "some other"—for instance, "one thing is an ox and another is a horse."
P. 558 A, *was imagined*) This was indeed imagined on account of the dimness of the illumination. For imagination is a dim apprehension of God, but knowledge is clearer. Ibid., *The great Basil*) He says, "I, for one, by no means say that Gabriel sets forth future events in any other way than by the foreknowledge of the Spirit."
F. 152 r. m. If the angels had a beginning, yet they have received the status of being incorruptible by grace, and they will not cease to be.
F. 152 r. m. Confessedly and by self-evidence, overthrowing the Pneumatomachi.
P. 558 C. Will the Godhead, then, be deficient if it possesses the Holy [Spirit]? And how could it possess [it] if it did not have the Spirit?
P. 558 D, *As if it were better for God to be at some time incomplete*) As if it were better for God to exist as incomplete at some time. This is an Attic expression.
P. 588 D. If, therefore, [the Spirit] was not from the beginning, there was a time when [it] was not, and thus it will, for the rest, be with us and under time. And a little later: For He (namely, God) is of the times and of the ages B the creator, but we are subsequent and under time.
P. 558 D, *If it is set in order with me, how does it make me God?*) If it is not by nature God, as your nonsense would have it. Or how does it unite to [the] Godhead that which is cast away from God? For the Holy Spirit is holy by nature and God by nature; it sanctifies and makes men gods by participation and grace. But if it is set in order with us, according to you, how will it make me God? For that which bestows deification upon others is by nature God.
P. 558 E, 559 A. The theologians among the Greeks are Plato and Aristotle, and before them Hermes, who was called "thrice-great" among them, and in addition to these, or after them, some others. But the more theological of all are Plato and Aristotle. However, neither Plato nor Hermes are found anywhere in their writings to have called the Spirit "mind," even though they philosophized about God in many places. But Aristotle, and Anaxagoras, and Hermotimus of Clazomenae C appear to have mentioned this. For Aristotle, by saying that the "mind from without" enters in and that this alone is divine, and that it joins and resides in souls that have already been perfected, clearly signified this. Now, some even among us, when the Apostle said: "But we have the mind of Christ," understood the Holy Spirit as the mind of Christ. And Anaxagoras, too, by saying that the Mind is the cause of order and harmony for existing things, did not shoot far from what pertains to us. For what else did the prophet David mean, having said: "By the word of the Lord the heavens were established, and all their power by the spirit of his mouth," than this?
P. 559 A, *They were imagined*) That is, they had a dim and meager conception regarding the Spirit, though Plato and Aristotle were the most theological. D
A And how indeed is he not miserable who is ignorant of the Spirit by whom we are sanctified and perfected? They dare to use the harsh and beastly language of the B Pneumatomachi who were in power at that time. C This, strictly speaking, is the Infinite, and the energy, and the power befitting God: being everywhere, filling the heaven and the earth in an ineffable way, and containing all things, while being contained by none. That the Son alone was made from non-existence by the Father alone, while the rest of created things, not being able to bear the labor of the unbegotten hand, came to be through the Son as a minister, co-worker, and helper. But these men happened to be caviling in this way. We acknowledge the Father as Creator through the Son, not as through a ministering instrument, but as through a natural and subsistent power, and as we say that fire gives light, and again we say that the light of the fire gives light. D The whole is in Him [the Father], because of the unchangeableness of the essence. And since the Son is likewise working, the Father also works, as the spring of the creating Word. There is no argument [for these things] for those who have sense, given that they act so clearly senselessly.
That the Holy Spirit... perfects all things, even the angels themselves, through the blessing of sanctification. But if He is God, He is not a creature, nor a production, nor a fellow-servant, if He is not even a creature. For every created thing is a servant, according to the text: "The universe is Thy servant." Their demonstration is indeed divisive, but also false and sophistical, whether they are acting out of malice or ignorance.
A The ancients called the "nets" of syllogisms those by which beasts were captured. But here, the Spirit made manifest the syllogisms and sophistries above B which the Holy Spirit has appeared. C We shall be demented if we pry into the mysteries of God, and these, who are they [that pry], they who are not able to know the things at their feet, nor to number the sand of the seas and the drops of rain and the days of the age? We shall be demented, that is, we shall babble and speak nonsense. They are those who cannot know the things set before their eyes, nor number these sensible things. It is from the wisdom of Jesus son of Sirach: "Who shall trace out the sand of the seas and the drops of rain and the days of the age?" And this has been said concerning these things in the Great Apologetic [Oration].
To penetrate into the depths of God, that is, to know not only the intelligible things, but those even above mind and understanding. To account for the... nature, that is, to give an explanation of the... nature. From whence, that is, the "from whence."
instead of "not at all." This is frequently taken in tragedy, and by the comic poets, and by Plato, in place of a negation. A
P. 562, B. F. 157 v. s. "Ineffable... and uninterpretable and beyond all discourse" is the mode of the manifestation of these (sc. of the three Persons).
P. 562, C. D. What Gregory says here concerning the diverse generation of animals, Elias, f. 158 r. s., rightly teaches as being taken from Aristotle's *History of Animals* and *Generation of Animals*. Elias, f. 158 r. m., teaches how the Phoenix mentioned in Gregory’s words, p. 562 D, "If to anyone the account is trustworthy," etc., is to be understood, where he expounds at length on that fable. The same author, f. 158 r. i., on the words "by a rivalry of nature," [adds]: "gnats changing from larvae into gnats, by a great work and an excess of wisdom and power."
P. 562, D. "Of ours": F. 158 v. s., "of our Scripture." Ibid., a little before, the expression: "those [things] from without and Hellenic." F. 158 v. m., the expression: "to be constrained by the necessity of truth."
P. 563, D. "And contemplating upon these things, as if upon a stage, the intelligible things": F. 158 v. i., "but upon such things, as if upon some image and likeness, contemplating the intelligible and divine. For he calls these 'intelligible,' but he calls the images and likenesses a 'stage.' For staged things (2) are or were tragic images and likenesses of those things that happened of old."
P. 563, A. "Of those conjectured": F. 158 v. i., "of those taken into a likeness."
P. 563, B. "For what then?" etc.: F. 159 r. s., "those (sc. the heretics) the Great [Gregory], imitating the dialectical [method] of Plato toward questions and answers, from the example placed before the eyes and again of refutations, exposes the Eve," etc.
P. 565, B. "To be well": F. 159 r. s., "of the demonstrations, that is to say, that is, sufficiently and adequately." Or: "having already believed the demonstrations," etc. B F. 159 r. i., on the Holy Spirit: "in Him... and through Him our prayer is prospered and directed." F. 159 v. s., the expression: "to be given for the benefit of souls," concerning the charisms, and likewise "to be granted."
F. 159 v. i., "He corrected all the evils that were impeding."
F. 160 r. s., "(The Holy Spirit) is excepted... from all things that have come to be, as not having come to be."
F. 160 r. i., "of the entire Godhead, which is contemplated in the Father and the Son and the Holy Spirit."
P. 564, C. "To be defeated without defense": F. 160 v. s., "that is to say, to be seized and defeated without excuse. And this is a proverb, said of those who are condemned without defense."
F. 160 v. m., the expression: "to be of one nature and to be brought under one account, that of the essence."
F. 160 v. i., "the Godhead contemplated in the Trinity."
P. 565, A. F. 161 r. m., "For by whatever arguments you might dismantle the Trinity, by these same will we repel the Tritheism."
P. 565, B. "Towards one, those things which are from Him have their reference": F. 161 r. m., "all things which are from Him, that is [to say] the Son and the Holy Spirit, have their reference towards one, the Father and Progenerator, as towards their Cause."
P. 565, B. "Nor is it possible to find here anything of those things which pertain to divisible [5] things": F. 161 v. s., "He alluded (6) to both generations and corruptions, changes and alterations, by reason of which not even the human reason (7) is always contemplated in the same individuals, that is to say, persons, some passing away and others being introduced, for which cause we are compelled to speak even of many men and few, which are things not even to be conceived (8) here at all." F. 161 v. s., (ad: "indivisible in the divided" 565 B.) "for the Godhead is indivisible in three persons (9)."
F. 161 v. m., "It is impossible for there to be found in the creation an image that unchangeably exhibits in itself the mode of the holy Trinity. For how shall the created, and compound, and flowing, and mutable, and circumscribed, and something having form, and corruptible, clearly manifest the super-essential divine essence that is exempt from all these things?"
F. 161 v. i., "the... appearing (565 C) hints at partial, but not perfect knowledge."
P. 565, C. D. F. 162 r. s., "the multitude (10) of the Greeks and the dregs of the crowd deified the creation itself and the things in the creation. But the more perfect ones among these, Plato and Aristotle and others of those before them and those after them, were led up to certain other principles (11)."
P. 565, D. F. 162 r. m., "Such indeed is the account of the heterodox, who labor to introduce polytheism and certain degrees of the one Godhead." D
A P. 565, D. *Contemplated by concept.* F. 162 r. m. Another thing is to be contemplated in reality, and a different thing in 1 word and by concept. Therefore, in the case of all created things, the division of substances is contemplated in reality, but their commonality, conjunction, and unity are in word and concept 2. F. 162 r. m. *Locution:* The holy and transcendent and all-surpassing and incomprehensible Trinity. F. 162 r. i. *Locution:* The illimitable Godhead. F. 162 r. i. In the Holy Trinity, he says that one thing is contemplated in reality, while that which is divided is contemplated in the mind in a contrary manner. P. 566, A. F. 162 v. s. He speaks of these matters (referring to the angels) in a restrained and hesitant manner, not with assertion. And a little later: He does this with much estimation. P. 566, A. *Every nature, the one from above 3.* F. 162 v. ante m. With these words, Elias teaches that the nine celestial orders are signified according to Dionysius the Areopagite, divided into three triadic dispensations 4. *Ibid.* Hierotheus, according to Dionysius the Areopagite, says the first (dispensation) is that which is around God, always and immediately and directly illuminated. P. 566, A. *(Angels) are more established toward the Good by their closeness to the supreme Good.* F. 162 v. i. The closeness to the supreme Good, that is to say, toward God. For this One is celebrated as Good by the holy theologians, as the great Dionysius says, and as Beautiful and as Beauty. *Ibid.* And the transcendent Beauty is called beauty on account of the loveliness distributed from it to all beings, in a manner appropriate to each 5. For just as the sun in our realm illuminates by the very fact of its being all things capable of partaking of it, so also this Beauty, being the archetype set apart beyond the suggested example (sc. the sun), by its very existence fittingly releases the harmonies of its beauty-making power to all things that are, in accordance with their capacity. It is called *beauty*, therefore, because of this; and it is called *good*, not simply good, but supremely good 6, as being supremely beautiful and always existing and in the same way 7 good and to all— B P. 566, B. C. F. 163 r. m. After having brought forward examples of the transformations of the gods: "And whatever else is bizarre and incapable of being believed." F. 163 r. post med. He interprets *Tethys* in the famous verse of Homer 8 as the earth, just as he interprets *Ocean* as the water. *Phanes 9* and *Ericapaeus* are certain bizarre and detestable gods. *Ibid.* Concerning *Cronus*: "Swallowing his own children and again vomiting them forth and giving them up." F. 163 v. m. Some of whom (the gods) after such a distribution (as mentioned in Homer, *Il.* XIV, 189) were again in discord, fighting over the yoke. F. 163 r. i. For there (among the gods of the Gentiles) they were indeed discordant and fighting over the yoke. F. 164 r. s. That the form is contemplated as one in God the Father and the Only-Begotten Son and the all-holy Spirit, established in the immutability of the Godhead. F. 164 r. m. Gregory confirms 10 the rational argument. F. 164 v. m. "Us...," having shut us up by the necessity of the arguments into saying there are three gods. F. 164 v. m. "The... removal of one of these" (sc. one person from the Holy Trinity) "is the removal also of the Father and the Progenitor." P. 567, D. F. 165 v. s. *Steadfastly;* Prov. 30, 29. He interprets this as "firmly and boldly." F. 166 r. a. "The... cock... occupies the role of the prophet, announcing in advance the Sun of Righteousness." The riddle concerning the he-goat (Prov. 30, 29) that it is clearly referred to Christ, if one must say so. F. 166 v. m. "Under not one 11..." these things are reduced to technical terminology. C P. 568, B. *In the Catholic (epistles).* F. 167 r. i. The Attics are accustomed to often calling the epistle "epistles" because of the subjects contained within them. Or even thus: In the Catholic epistles of the Apostles. P. 568, E. F. 167 v. s. m. Some of the Greeks, among whom are Proclus the Platonist, Porphyry, and— [original-script column: see facsimile]
B Elias have followed, having taught that all things descend from the first cause by degrees, both of substances and dignities, even to the concluding ends of them, to speak as they themselves do. Hence, therefore, those of Eunomius and Macedonius, having dragged the pre-numberings and sub-numberings into the immaculate theology of the Christians, concluded that there exists that which is unlike among the co-eternally existing persons, and that one should be called the first God, another the second, and a third among them. Great Basil sufficiently refuted and silenced them, proving that none of all things is removed from its own nature by being numbered or pre-numbered, but that the things being numbered remain what they were from the beginning, and that the number is applied by us as a sign denoting the multitude of the subjects. C And this great man, refuting these, here addresses one of them by way of apostrophe and says: I shall finish your pre-numberings and sub-numberings, bringing forward the evangelical usage, baptizing them into the name of the Father and of the Son and of the Holy Spirit, and teaching thence that it is sub-numbered—that is, the Son is subjected to the Father, and the Holy Spirit to the Son. I laugh, therefore, at these things of yours, about which you have high thoughts. For they are indeed ridiculous, defining the nature of things by the order of the names of which the names are significant.
P. 569, A. F. 168 r. s. A deep and shadowed counsel D of the heretics is ascribed to pettiness. Ibid. For there is among them (sc. the Eunomians and Macedonians) an ancient sophism, discovered by Aetius, the leader of this heresy, which he wrote somewhere in his own letters, saying that things unlike in nature are pronounced unlike, and conversely, things pronounced unlike are unlike in nature. Fitting some apostolic sayings to these, they wretchedly twist them. F. 168 r. med. Concerning the same: the same wickedness even in the prepositions themselves; they have perceived. For Plato defined the causes of existing things: the making, the paradigmatic, the instrumental, the material, the formal, and the final; and he assigned the "from which" to the making, the "according to which" to the paradigmatic, the "through which" to the instrumental, the "in which" to the material, the "under which" to the formal, and the "to which" to the final. And Aristotle again, having discarded the paradigmatic and the instrumental, assigned the "under which" to the making, the "in which" to the formal, and contrary to Plato, the "from which" to the material, and the "to which" to the final. Hence they gave the "from which" to the Father, as to the cause and craftsman of beings; the "through which" to the Son, as to the creative instrument and technical tool; and the "in which" to the Holy Spirit, as to a place or time—although this observation is not firmly kept always by the divine Scripture. But... we shall describe the things said by Plato with an example. Let there be proposed for examination a sculptor forging statue-bodies. The sculptor himself might be called, according to Plato, the making cause; Socrates, the paradigmatic; the tool, the instrumental; the bronze, the material; the form of the statue, the formal; and the reference and assimilation to the prototype, the final. These, then, are the opinions of the heterodox.
A For example, just as from moist earth, when the sun warms it with rather violent rays, certain misty vapors are drawn upward from the depths, so too regarding our own earth, food within is set to boiling by natural heat. And being naturally upward-moving and airy, these vapors occupy the regions in the head, and then, evaporating from there into the passages of the sense-organs, they are dispersed, through which, of necessity, sensation rests, withdrawing by the passage of those vapors. For the sights are seized by the eyelids, as if by some leaden machine—I refer to the weight of such a thing—which presses the eyelid onto the eyes; and hearing, too, when thickened by these same vapors, acts like a door placed over the auditory organs and maintains stillness from its natural activity. B And such a state is sleep, while sensation rests within the body; and wakefulness is the activity of sensation. And the one has slackened the tension of wakefulness, while the other has tightened what was relaxed. For spiritedness is a boiling of the blood around the heart due to a desire for retaliation, and anger is persistent spiritedness. Why do you sleep, O Lord? (Ps. XLIII, 23). To watch is attributed to God.
C For, as he said ironically that they were wise, for they wandered away from true wisdom; unless perhaps one were to suppose them wise according to the falsely named wisdom, speaking of those who speak in elegance and bombastic words. He speaks of the Jewish faith and way of life, to know that God, the Father, is one. They advanced little by little to the accurate and complete, the Lawgiver wisely changing us by little subtractions; D and for us to run back to the knowledge of God, if not little by little and in an orderly manner. For the involuntary is not even permanent, just as with rivers or plants which are restrained by force; but the voluntary is more permanent and secure. For rivers often, when they break through what restrains them, produce a swifter flow. Some plants, on the other hand, are either broken, being conquered by the force of what pulls them, or they overcome what forces them and return to their original twisting.
To slip away from the good, regarding original sin. Those who act as tutors do not undertake to cut away all the faults of children all at once, but with little subtractions they lead them toward better things; and those who heal do not offer the sharpest of medicines to the sick in an unmixed state, but, often smearing them with honey or some other thing that deceives the sense, they fulfill their own goal. For they do this so that they may become acceptable to those struggling with the disease, and that the medication applied through drugs, as well as the healing, may be accepted, being technically mediated—that is, healing or secretly introducing—whatever pricks the sense, by means of sweet things that flatter it, and bringing it toward mildness or secretly introducing it to these same things—I mean, to those that sweeten all that is unpleasant.
A And for this reason it becomes easily accepted, deceiving by the smoothness of pleasure and secretly benefiting those who are being led.
F. 475 v. m. It is a matter of skill to press gradually from the more elementary principles to the more perfect ones. (P. 572 C., D.)
F. 173 v. m. Circumcision in the New Covenant is obscured… and hidden by design. Ibid. Having crossed over by gradual transitions, we are secretly transposed to the Gospel. For this is what it is possible to understand by the term "stolen," since theft is accustomed to take place in a secret and hidden manner.
F. 174 r. s. Elias interprets "to conjecture" (εἰκάζειν) in Gregory as "to make similar." (P. 573, A. B.)
F. 174 v. s. (on the words: "casting a more rotten look into the solar light") For they further destroy the optical power, which perceives sensible objects. Ibid. (on the words: "to the more brilliant," that is, the mind) To such people the Holy Spirit is supplied. For the carnal man, having a mind not exercised in contemplation, or rather bearing it as though it were entirely buried in the mire of the carnal disposition, is unable to look up toward the spiritual light of truth. Therefore, the world—that is to say, the life enslaved to the passions of the flesh—like an eye that is weak, does not receive the grace of the Spirit as it would the light of a solar ray. Seeing that the term "to be burdened" (ἐπιφορτίζεσθαι) is somewhat coarse and more bodily, and was not fittingly applied to the Holy Spirit (2), he remedied this by the confession of his daring.
F. 174 v. i. (on: "you appear") (P. 573, C.)
F. 175 r. post m. Just as all things of the Only-Begotten are referred to the First Cause, so also are those of the Spirit.
F. 475 r. i. That the Holy Spirit is supplied by the Son, and is imparted and sent, is written in many places; but that He proceeds (ἐκπορεύεσθαι) from Him, just as He does from the Father, is in no way written. But the Latins, deeming "to proceed" to be equal to "being supplied" and "being imparted," think that they offer no offense even if they say that this "proceeding" is from the Son. But things are not so. Whence do they differ? They differ, they say, in whole and in part. For "to proceed" is indicative of how the Spirit exists; but "to be sent" and "to be supplied" and "to be imparted" are not indicative of how the Spirit exists, but a certain enrichment is indicated in this, and as it were a diffusion of goodness.
(P. 573, D.) F. 475 v. s. We have been led by a certain order to the perfection of Theology. Ibid. (on the words: "neither suddenly B nor entirely concealing") If we do not reveal [5] and neither hide it to the end, nor manifest the whole of Theology, nor entirely conceal it by restriction.
(P. 573, E.) F. 175 v. i. (on: "was being covered") It was at that time hidden from the disciples for the time being.
F. 176 r. s. It was for the time being economically (oikonomikos) covered from the apostles at that time.
F. 175 v. i. (on: "for the causes I have mentioned") Fleeing self-glorification and being burdensome, for this reason—it seems (7)—he says these things by way of accommodation.
F. 176 r. m. (on: "of the Spirit who has come to dwell") Through the manifestation of the Spirit Himself. (P. 574, A.)
F. 176 r. s. (on: "knowledge having already become capable of containing [8]") The accurate knowledge concerning the Godhead C viewed in three Persons (9). (P. 574, B.)
F. 176 r. m. ("I have this, then, concerning these things," etc.) He again seals what has been demonstrated through repetition. And immediately after: (on: "and may I have") May this prayer seal what has been said in the meantime.
F. 176 v. s. (on: "the daystar") The daystar is the Word of God, who illumines our souls. He, therefore, who has not believed in the Holy Spirit, nor (10) confessed Him to be God, will not see the daystar rising, nor will he behold the glory from there. "For in your light," says the prophet, "we shall see light" (11)—that is, in the illumination of the Spirit we shall consider the Only-Begotten, who is the true light.
F. 176 v. s. (on: "the glory of the splendor there") Which is also, according to what is possible, capable of being contained by angels, but it is not entirely D capable of being contained by them. (P. 574, C. "How can I be made gods through baptism?")
F. 176 v. m. For it is of God to deify, just as it is of fire to burn and to enlighten. And he who is baptized into the name of the Father and of the Son and of the Holy Spirit is adopted by God and is deified through such adoption.
F. 176 v. i. We are deified by the Spirit through regeneration, being adopted through Him, and becoming gods by position and by grace.
F. 176 v. i. It is excellently added (namely, in the place from the Gospel of John 3:5, where it speaks of regeneration), that he who is not baptized cannot see the kingdom of God. For the Holy Spirit is an intelligible light, provided to every rational nature for the discovery of the truth.
A providing a sort of manifestation through Himself. F. 176 v. i. (in regeneration through the Holy Spirit) henceforth the construction of our nature is woven from above. F. 177 r. s. But by the new birth comes the remodeling, A not... reshaping the wrinkled and graying [nature] into something tender and new, but bringing back that which has been made old by sins and wicked practices, by royal grace, to the innocence of an infant.
F. 177 r. m. (By royal grace [i.e., of the regeneration through the Holy Spirit]) being released from responsibilities.
P. 574, D. (The swarm of testimonies) F. 177 r. m. the multitude of testimonies.
P. 574, D. (Christ) works powers, (the Spirit accompanies) F. 177 v. s. In the discourse on Pentecost He says: to whom He was present, not as working, but as accompanying; not as in the case of other men who are energized by the Divine Spirit, but accompanying, that is, walking with and being with, because of the indivisibility of the Trinity. But the great Basil says that where the communion is proper, connatural, and inseparable, the term "co-existing" is more authoritative and significant. For it conveys the concept of an inseparable communion. But where it is possible for those joined to be separated, the appropriate term is "indwelling." We say, then, that heat co-exists with fire, but dwells in a body. Consistently, then, the Holy Spirit is said to co-exist with the Only-Begotten Son, but to dwell in the other saints.
P. 575, A.) F. 178 r. s. These things are said of the Spirit as the cause of them and as the one who bestows them.
F. 178 r. s. (Christ) having become as we are.
F. 178 r. m. locution: to dwell in the minds of believers, *de Spiritu sancto*.
F. 178 r. m. Looking at the multitude of these (i.e., of the callings set forth in Holy Scripture concerning the Holy Spirit) and, as it were, becoming dizzy: "I, for my part," he says, (575, A.) "shudder, considering the wealth of the callings."
P. 178 r. i. Having said... "I, for my part, then, shudder, O all-wise one." And this is a figure of discourse involving a mental state—I mean the absolute partition; the ancients used this for things that are naturally agreed upon or even demonstrated. Such would also be the proem of Demosthenes against Timocrates: "As for the present D contest, and what follows." For this connective was nowhere dissolved by the orator, and it provided a thousand troubles for those rhetoricians who were ignorant of this.
P. 575, A. *Autokyrios* [Lord in Himself]) F. 178 r. s. Elias praises the Apostle's dictum: "The Lord is the Spirit," then he adds: "But the Theologian, magnifying the praise, said *autokyrios*, [Lord in Himself], not just 'Lord.' For from thence comes the lordship to others."
P. 573, D. "Filling all things in essence, holding all things together, filling the world according to the essence, not-contained [by the world] according to power." Elias f. 178 v. s. brings forward Basilian passages from the book *de Spir. S.* cap. 9, Opp. ed. Garn. T. III, p. 19, D. - p. 20, A. from the word "inaccessible" down to: "not as much as those things can." Concerning which place, I have set it out in my *Bas. Plot.* p. 25, 9 - p. 24, 25; see the annotations *ibid.* p. 30 sq. The discrepancy in the Scripture at Elias’s place is this: p. 25, line 13, "all" (πάντα) and "all" (πάντα) E. - 17. 19. "worthy" (ἀξίοις) "holy" (ἁγίοις). Then there is omitted: "not... up to... powers," p. 25, 19-29. Furthermore, p. 26, l. 9, Elias omits "thus indeed." L. 15 "sufficient" (*diarki*); Elias incorrectly has "sufficiently" (*diarkei*). - L. 17. 19. "the grace" (*ten charin*) [Elias has] "the grace in its entirety and the grace in its entirety." - P. 178 r. "The Holy Spirit," he says, [is] of the whole according to essence, but in all things according to His powers. F. 178 v. m. But the great Basil called this "inaccessible in nature," as being beyond grasp by nature and beyond thought. *Ibid.* "uncontained... by the cosmos according to power, as infinite; according to which it is also uncontained according to essence; and again it is said to be contained according to essence, as filling [it] according to the aforementioned cause." *Ibid.* The great Basil says concerning this (i.e., concerning the Holy Spirit) that He indeed fills all things by power, but is partaken of only by the worthy, calling the presence of His power everywhere the fulfillment of all things. *Ibid.* a little later: "both according to essence and according to power, He is a filler of the cosmos and contained, as being—according to both—everywhere present and filling all things; and again, both according to essence and according to power [He is] uncontained by the cosmos, as being—according to both—infinite and unlimited and separated from all existing things." Moreover, the phrase "filling all things in essence" is Solomonic. For [the Scripture] says: "The Spirit of the Lord has filled the inhabited world." And the phrase "holding all things together" is an interpretive explanation of this Solomonic text.
A of the whole, to the Spirit being separated from the whole in essence and being above the whole; even if by His energies and powers and His providential and protective illuminations He is in all things, so that He is in some way in all things and yet is not the same as them.
P. 575, B. Good) Elias, f. 178 v. i. In other places, enlarging upon the praise and showing that He is not good by participation, but possesses it essentially, he called Him the Self-Good and the fountain of goodness, from whom being made good and goodness itself spring forth even for others.
P. 575, B. Upright) Elias, f. 178 v. i. He indicates the source, Ps. 50, 12. And he adds this besides: "Upright" is said ... because it has the opposite orientation to the crookedness of the serpent; for according to the Scripture, the Holy Spirit will flee from deceit; and as Self-Justice and Self-Truth, it has no turnings to either side nor deviations, because of the immutability and unchangeableness of His essence (1).
P. 575, B. Governing) Elias, f. 178 v. i. As directing the governing mind, which they have set up as the guide of their whole life.
P. 575, B. Sanctifying by nature, not by position) Elias, f. 178 v. i. By position and by grace (2).
P. 575, B. Measuring, not measured) Elias, f. 179 r. m. He measures sanctification and grace according to the aptitude of those who receive them. For those who participate in Him enjoy Him according to what they are naturally capable of, not according to what He is capable of, as the great Basil says (3). He measures grace, therefore, as we said, but He Himself is circumscribed by no measure, being bodiless, and without quantity, and without quality; for these are properties of bodies. But the divine Spirit is bodiless, participated in by the saints according to their aptitude, as the great Basil says: "participated in only by the saints" (4), and the Apostle: "having become partakers of the Holy Spirit" (5). This is equal to that which was said by this same great man in other places, in which he says: "participable, not participatory"; for He is indeed participated in by all creation, which needs Him for its subsistence, and He is participated in according to the receptive aptitude of each, but He Himself does not participate in anything, nor does He exist in a state of participation. For He is in need of nothing and is sufficient unto Himself (6).
B F. 180 v. m. Why..., O fighter against the Spirit, do you shatter the three hypostases (9) into different natures?
F. 180 v. i. (ad: "Governing" 575, C.) And may you not interpret for me the guidance as meaning all manner of service.
F. 181 r. m. He is called Light (the Spirit) because He drives away all ignorance and error from all souls in whom He may reside, and because He turns back to Himself everything that is altogether held together by His rays.
F. 181 r. m. Just as it is inseparable from fire to heat and from light to shine, so also it is for the Spirit to sanctify, to give life, to be goodness, to be uprightness (10), and none of these things is acquired by Him, nor does anything adventitious come to Him later.
F. 181 r. i. In whomsoever the Holy Spirit resides, He cleanses them of every stain.
P. 576, C. Deifying) F. 181 r. i. He deifies through baptism, making them sons of God and gods by position and by grace, while He Himself is God by nature; for how would He who grants deification to others not be God by nature? And a little later: By nature... God, but not by position and (f. 181 v. s.) by grace, he who is able to deify others.
P. 575, C. Perfecting) F. 181 v. s. In various explanations: or, He makes those who are baptized perfect.
F. 181, v. i. (The Spirit) is preservative of the C existence...
granted to us through Him (that is, through baptism) and immediately after the locution concerning baptism: to perfect, to blot out. F. 182, r. m. The Apostles brought a certain great familiarity to the word of the Gospel, as instruments played by the all-holy Spirit and interpreting it. F. 182, r. m. Locution: The familiarity towards the word of the preaching. Or: The familiarity of the all-holy Spirit towards the Word, Christ. F. 182, r. m. So much... is the Spirit familiar to Him (sc. Christ), that It is also called the Spirit of Christ (1). A F. 182, r. m. But "in fiery" (sc. tongues, 575, C. [2]), perhaps because the Holy Spirit is purifying and consuming of matter and of an evil habit, just as fire is of matter not akin to gold, or also as being consubstantial with God the Father and His in-substantial Word. For it is written in Deuteronomy: "The Lord your God is a consuming fire" (3). If then God is fire by the accounts of a higher understanding, and the Spirit also appears to the disciples in the form of fire, then the Spirit is consubstantial with God. F. 182, r. i. ...the throne of kingship and of rest is a symbol. P. 575, C. Making Apostles, Prophets, Evangelists) Elias f. 182, r. i. provocat ad Ephes. 4, 11, where these three names are also joined together, and to 1 Cor. 12, 28, where there is a similar conjunction, but with a distinction of degrees. F. 182, v. i. Having... the angel naturally has free will, and uses it unimpededly, not being hindered by the tethers from the body, as man is. And a little later: But... man is also possessed of free will and naturally has it, but yet because of the assaults from the devil and because of the weight of the body, the execution (4) of the habit is delayed.
P. 575, D. All-seeing) F. 183, r. s. It is also all-seeing (5), as overlooking all things and inspecting all things, and as one to whom no one's observing power can escape, for it reaches even to calculations and thoughts and meditations. B And this great one, in saying: "At the same" (6). For the Spirit was present the same to all the Prophets and Apostles, scattered here and there and not dwelling in the same places, performing in some the gift of prophecy, in others countless divine signs. In which the uncircumscribed nature of the Spirit is shown. F. 183, r. i. We hold converse with one another, by speech being transported through the air from the speakers to those listening, needing the movements and thoughts of the soul. P. 576, A. F. 183, v. m. (to: "He will send another Comforter" [7]) "Therefore He will send another Comforter, as if to say, equal to me." F. 185, v. i. True are those who by these words show this (sc. the Spirit) to be God. Ibid. And "to brand" is spoken from the metaphor of a pillar. A pillar is stone or bronze in a long rectangular shape, on which is inscribed the insult of the one branded.
P. 575, D. Going through all things of the spirits, intellectual... (E.) ...others distributed elsewhere, by which the uncircumscribed is shown.) Ad haec Elias f. 183, r. m. Sap. 7, 3. He praises and observes this: He demonstrated that in an atemporal manner the Holy Spirit passes through all things. P. 576, B. Living) F. 184, r. s. Active on account of the energy, and as it were living and strong, so that these not only lie in letters and appear as certain images and symbols of the things, but also as these living things themselves are powerful, and they themselves call out the souls and spirits of those who have spoken. And "living" is also said uniquely (8) of words, according to the rhetoricians. F. 184, r. m. Locution: The servile order and subordination. P. 576, B. Whether any other, etc. F. 184, r. i. And if anything else of the sort, he says, is to be referred to the Father, it is spoken "economically," so that the source from which it is may be shown, just as also the Son. For as the Son and the Holy Spirit are from Him, so also these must be referred back to the Father and Producer. F. 184, r. m. Where he speaks of the S. Scripture, by which the Holy Spirit is said to be sent from God from the heavens: Understand these for me "economically." For He comes imperiously and as Lord, but is said to be sent "economically," as not being opposed to God.
P. 576, C. Having pondered much with myself by the curiosity of the mind) F. 184, r. s. Much, he says, having considered with myself and having inquired with the curiosity of the word. P. 576, C. Having examined the word) F. 184, v. s. That is, having investigated. P. 576, C. Having no one [9] among the lowly to whom it is necessary to compare the divine nature [10]) F. 184, v. s. I did not find to whom I might liken the divine nature. P. 576, C. D.) F. 184, v. s. Just as... the ungraspable and
invisible things, as the great Dionysius says, are to the senses, and in form and pattern the simple and formless things are to those who are molded by the shapes of bodies—so the untouchable and shapeless amorphousness of incorporeal things, according to the same word of truth, also exists above all bodily examples. Therefore, even if a small likeness be found, the greater part escapes, leaving us below with our companion example. Such is this example which I have imprinted upon the complexities of the mind.
P. 576, D. *eye*) F. 184, v. m. Elias interprets the primary source of the spring: *of the spring*, as he himself says, the beginning, the primary bubbling... from which, as if from an eye, light, the water bubbles forth flowing (3). F. 185, r. m. *a form, indeed... of the sun, the light*, as he said in the homily for the New Sunday, which he called incorporeal and sunless, but the matter of the light is the solar body, the disk. F. 185, v. i. It seems that the most eminent Peter also used these examples in the *Clementine* (4) writings, which this holy man also seems to me to hint at in the passage where, after saying: "I conceived of an eye and a spring and a river," he adds: "For indeed others also" (576, D.).
P. 577, B. *held [5] by the antitype [6]*) F. 185, v. s. *poured into a house and an antitype wall*, namely the B antitype of the wall, and having approached the density, it was poured out.
P. 557, C.) F. 185, v. m. Having used this example then (namely, of the sun's rays from the water on the wall with vibration resplendent, 577, B.), and having expressed it so elegantly and clearly, he is refuted again. F. 183, v. i. *Above every... example the divine always sits enthroned.*
P. 577, D. *to bid farewell*) F. 185, v. i. "To bid farewell" is used here instead of to wail and groan, taken from a certain common proverb (f. 186, r. s.). For it was a custom among the ancients, when they wished to turn away from those to whom they were hostile, to dismiss them by wishing them "farewell" (7).
F. 186, r. s. *Shadows... these are really all these things* (namely, all the things in the world that seem to be good) *and are dim images*, both in comparison to the goods from there and to truth itself, even if some believe they possess the things that are really good, grasping at those shadows according to that Egyptian woman—not the one of Joseph, but the one grasping at his garments and thinking she held Joseph himself.
P. 577, E. *to pass through this age, cutting [9]*) F. 186, r. m. That is, the present world, cutting the relation toward the flesh through the virtues, and stripping off for himself the deception of material things.
A If some emotion moves the heart, and the blood boils in it, and the soul is aroused toward defense, suddenly one can see a boar, or a dog, or a leopard, or some other such beast, the man having become as a result of anger. Therefore, to be inflamed for anger simply is not bad, but for this to happen without reason is dangerous. For this reason also the Lord threatens judgment upon him who is angry without cause, yet He does not forbid that toward which anger should be used. The Scripture says: "I will put enmity between you and the serpent," instructing us to use passion as a weapon against the wicked one and sin.
P. 581, B. C. *Mēpō... amēchanon* (Not yet... impossible). F. 189 v. s. Those who are pious, and are ready to die for piety, B are those who stand more warmly and against pleasure, which relaxes the tension of the soul, those who are heated by this.
P. 581, C. F. 189 v. s. "Boldness" is not a product of reason, but of irrationality, nor of learning, but of ignorance, as Thucydides says: "Ignorance indeed makes men bold, but deliberation makes them hesitant."
F. 189 v. m. Numbness occurs when the nerves are compressed, and the vital spirit is hindered from flowing, through which motion exists in living beings.
(Ad: *hai gennaiai de* —) But the noble [natures], and those quick to react toward both, when reason regulates them and directs them, and like a pedagogue restrains the impulses of anger, and teaches it in no way to step outside of its own order, but rather to be led toward whatever it might guide, turn out to be a great thing for virtue, easily accomplishing what is difficult for the many. But when reason fails, these great natures are found to be equal in wickedness. For as they are naturally disposed to accomplish the greatest things when guided by reason, so, remaining without a pedagogue, they are known to be conspicuous in evil and suffer great falls.
F. 189 v. i. "Noble natures" in the plural, he called the warm and manly [natures]... because, the name of "nature" being used in many ways, it is said that C D F. 189 r. m. et i. — "warm natures and great" (581, B), calling those who are manly and irascible. For these, toward whatever they might incline, whether toward the worse or toward the good, are naturally disposed to accomplish great things. For passion, when mentored by reason—for it is naturally disposed to obey reason, and is not entirely disobedient, as is the nutritive and growth-producing part of the soul—produces courage, perseverance, and temperance; for it is the "nerve" of the soul, as the great Basil says, producing a tension in it toward the firm stance of the good. But leaping ahead of reason and not acting according to right reason, it becomes madness. For whenever reason—
A nature, and to be blended and constituted in such a way. F. 189 v. i. (men) under one... all are reduced to one nature. P. 581, D. It would be that he himself is a "nothing" of good. F. 189 v. i. Attic... this, instead of: "no good." P. 581, D. This is... F. 189 v. i. He looked at the thing, not at the word; and therefore he did not render the expression in either way. F. 190 r. s. (shepherds of the Church) who also hold the place of parents. P. 583, A.) F. 190 r. m. Modesty, indeed, is fear at the expectation of blame; for fearing to be reproached, we refrain from evil and are led toward virtue. This passion, therefore, is most excellent and an aid toward virtue. B However, shame is a fear concerning some base deed performed. F. 190 r. i. The "as it were" inserted, being a comparative, heals the boldness of the expression. P. 582, B.) F. 190 v. m. The "it was necessary" is ironic. P. 583, A. "Needful") F. 191 v. m. Being fitting; for according to the Attic custom, he changed this into "the needful." F. 194 v. i. (the Spirit) in all other respects remains unchanged toward the Father and toward the Son. P. 583, D.) F. 192 r. i. Those... not becoming angry at all, when they should, appear to be foolish. For the fool seems to be someone insensible and motionless toward everything. F. 193 r. s. (ad: falling over) Metaphorical... the expression comes from arrows aimed beyond the target. P. 583, E. 584, A.) F. 195 r. i. Heat, falling outside of the good and of virtue because it exceeds and does not stand in the mean of virtue, by which virtue the excess and the deficiency are also accustomed to be corrupted. P. 584, A. "If we consider the cosmos") F. 193 v. m. If... we acknowledge that the all is constituted by order and we fully grasp the cosmos itself, as having clearly come into existence by order and being called "cosmos" for this very reason. P. 584, B.) F. 195 v. i. (indicating the place in Isaiah 51, 6, which Gregory uses) The all-great one also exhorts us through the looking into and looking up at the heaven and the earth toward order; for by order the all was also established and from non-being was brought into being. F. 194 r. s. The passive "to be brought into being" or "to be fashioned" placed together. Ibid. the locution: "the producer of all" (God). P. 584, B, C. "Nor was he weak in manifesting and arranging the all") F. 194 r. s. (the things coming into being) arranged by unspeakable words and not delivered all at once to the all-powerful Word. P. 584, C. "Order among the angels") F. 194 r. m. Elias calls upon Dionysius the Areopagite and mentions among other angels the protecting and converting ones. P. 584, C, D.) F. 194 r. i. (stars) having a diminished brightness and their brightness hidden. P. 584, D. "Order in hours and seasons, in the cosmos coming and going away") Elias annotates almost the same thing here concerning this passage as he does at f. 39 r. m. on Or. XXVIII, p. 520, D, except that in place of "and they are intertwined... of each other," he sets "they withdraw." The same at f. 194 v. m. repeats in full the words "intervening... autumn" (f. 59 r. m.). P. 584, D. "They tame" [G] F. 194 v. s. That is, they make gentle and soothe what is wild. F. 194 v. m. Elias repeats what he has at f. 59 r. i.: "each... having," except that in place of "being stolen... to escape," he puts "tames and, as if by some laying on of hands, makes each one akin to its own qualities." F. 194 v. i. (night and day) orderly succeed one another and give place to one another through the taking up and the taking away. F. 195 r. s. (elements of bodies) of which, when they are orderly, the animals are healthy, but when they are disorderly, they fall sick and decay. P. 584, D. "He spread out the air") F. 195 r. s. The air has been spread out and has settled underneath. F. 195 r. i. The all-wise one.
A And all the stars themselves, and the moon, while it is day.
P. 585, A. "Having fixed... by the Word") F. 195 r. post, meaning by the Word of his own nature, or also by the creative command.
P. 585, A. "In the flow") F. 195 r. i. ...Thus, having metaphorically named the movement, wishing by this word to show that they [the things of this world] are offspring of the flow, and are always coming into being and passing away. F. 195 v. m. We, then, smoothing out the word, accepted "flow" for both, for coming into being and for passing away. There are those, however, who accepted this only for decay. [alt-version omitted]
P. 585, A. B.) F. 195 v. l. When clouds are disorderly and crashing together violently, or when ethereal fire is abundant in the air, thunderbolts are formed. B But when waters or winds are poured into the fissures A of the earth, and then are confined about the exit and shake it violently, these are earthquakes. B And inundations happen in the sea when contrary winds blow against each other, and each pushes the sea. For the sea is gathered together and raised to a height; then, one wind having been defeated and thrust back by the prevailing one, it bursts out all at once and, falling, causes a flood. And Aristotle records that this happened in Achaia, with the south wind blowing from outside, and from the other side the north wind blowing against it.
F. 196 r. s. The same breath, being separated little by little and flowing in a scattered manner, and being thinner, makes thunders and lightnings. But if it is separated all at once and is thicker, a squall wind occurs. Therefore, it is also violent. When, being drawn down, it is ignited—this happens if the breath becomes very thin—it is called a "prester." For it sets the air on fire, coloring it with a smoky hue. But if much thin breath is squeezed out within the cloud itself, this becomes lightning.
P. 585, B. "Disorder... and in bodies diseases") F. 196 r. s. Because one of the elements within us is in excess or has otherwise become disordered. F. 196 r. m. The "or" there is not disjunctive, but copulative.
P. 585, C. "When... to him who bound") F. 196 r. m. When it seems good to the Creator, who composed the whole out of opposites, to dissolve it. F. 196 r. m. If man is corrupted in this cosmic dissolution.
P. 585, E. 586, A.) F. 197 r. m. (Man). Appropriately, he is created last of all, by a certain way and order. F. 197 r. i. That the mystery concerning the bond may appear greatest, he says that he bound the opposites secretly C —that is, incomprehensibly—and for this reason, ineffably. Ibid. Of the human composition, the earth is the least. Ibid. This (meaning the mind) is the thinner part of the soul. F. 197 v. s. For thus the order will appear much more clearly. Ibid. Having placed in it a power—by which God means—either to stretch upward toward God and be deified, or by one's own choice to incline toward matter and be drawn down by the myriad passions from thence.
P. 586, A. "The same... to the flow") F. 197 v. s. He both preserved the same creature in form, as fixed and never-failing, and dissolved it into atoms, which are flowing and being withdrawn. For he brought the atoms into the generation, but withdrew them at death. He has also said, in the *Treatise on Theology* (9): "How is the same creature both mortal and immortal, the one by transition, the other by generation?" For the one has gone out, and the other has come in, just as in the flow of a river which does not stand and remain—it does not stand because of the ever-flowing, but it remains because of the never-failing. F. 197 v. m. The Master of fellow-servants is to be preferred, as is the Father of the spirits of the bodily children and fathers. F. 197 v. i. The creative and connective wisdom of the whole. F. 198 r. s. Having filled the argument, then using the analytical method, he says: "And what need is there to speak according to each thing?"
P. 586, C. D.) F. 198 v. m. Because he elaborates the pattern according to his body and its members. F. 198 v. i. Locutio: "to be joined by ineffable contacts," regarding the juncture of the parts of the human body.
P. 586, E. 587, A.) F. 199 r. m. In it (meaning the mind) sensing comes to the senses, as if having received streams from a fountain; and the sensation runs back to it, bringing through the senses the sensible things. And the one who receives, discerns, and examines them, deposits them in the appropriate places, and thus, though many and manifold things are introduced, confusion and error do not tend to happen. D
P. 587, A. sqq.) F. 199 r. i. Wishing to establish the difference of the rulers...
is engaged in labors, receiving these from the Apostolic epistles. A
P. 588, C. *if... if... with the mind cast down*) F. 202 r. s. *if* your mind is dragged toward earthly things.
P. 587, B. C.) F. 199 v. s. The Prophets proclaimed Christ in shadow, but the Apostles manifest [Him]. Ibid. Truth is preferable to the shadow, and that for which [the shadow exists] is preferable to that for which it exists. For the sake of the truth the shadows ran ahead, preparing our mind for the reception of the truth.
P. 587, C.) F. 199 v. m. So that those who are deemed worthy of the lesser gifts might not be discouraged, He comforted them.
P. 587, C.) F. 199 v. i. The word of wisdom is an inherent word, impregnated [1] with wisdom, having also the uttered word corresponding to it; and the word of knowledge is an inherent word, impregnated with knowledge.
F. 200 r. s. *of the higher* (587, C.) instead of *of the high ones*, according to Attic usage, or also comparatively.
P. 587, D. *perceptions*) F. 200 r. m. To direct and, as it were, to pilot both oneself and others is a form of perception.
P. 587, D.) F. 200 r. i. He takes the operation again from the body. B
P. 587, E. *let him lead and let him be put forward*) F. 200 v. s. as some bulwark and champion of orthodoxy and of the common fullness of the Church. Or *let him be put forward* on account of those who snatch the gifts for themselves and do not await the outpouring of the all-holy Spirit. Or also, because he has posited the common election, he says *let him be put forward* by others, and let him not snatch the gift by his own initiative.
F. 200 v. i. Locution: *to jump upon the teaching office* (3).
F. 201 r. i. Through purification we are led up to contemplation.
F. 201 r. i. *puffed up*, as though swelling into an empty tumor (4) and expanding in size.
P. 588, C. *if... your senses trained* [5]) This is taken from the Epistle to the Hebrews 5:14, Elias notes at f. 201 v. m.
F. 202 r. s. The Apostle calls the knowledge and precision *habit*, and the discerning faculties of the mind *senses*.
F. 202 v. i. When you are at leisure from outward wandering and disturbance. C
P. 588, C. D.) F. 202 r. s. (*the higher things*), which an immature mind is not naturally suited to digest well—that is, to grasp and to transform into an addition and growth of the spiritual age in Christ—but rather, indeed, to ruin and to injure in due season, as solid food [is for] infants (6).
F. 202 r. m. There are four faculties of the nutritive [power]: the attractive, which draws the nourishment; the retentive, which holds this and does not allow it to be immediately excreted; the alterative, which changes this into the humors from which living creatures are nourished and grow; [and] the excretory, which excretes the waste through the anus.
P. 588, D. *the struggle*) F. 202 v. s. He now calls fear the *struggle*. For anxiety is a species of fear, and anxiety is a fear of falling, that is, of failure. For fearing lest we fail in the action, we are anxious.
P. 588, E. *is weighed in the balance*) F. 202 v. s. is balanced and tested.
P. 589, A.) F. 202 v. m. Our most trivial [actions] are bitterly observed and strictly examined. For all men, just like those shooting at a mark (7), arm their tongues against us.
P. 589, B.) F. 203 r. s. He shows, moreover, the freedom from danger, and that [keeping] silence holds [the advantage] in all respects, but especially in matters concerning God.
F. 203 r. m. *to grow weak* regarding the word, in the case of one who does not attain the matter.
F. 203 r. m. Locution: *danger is attached* (8) to someone.
F. 203 r. m. Locution: *the word that is in utterance*, which [was] before *the uttered word*.
P. 589, C.) F. 203 v. s. *as... most extreme*. Here, as in other places [it is] inaccessible, he calls the God in Trinity who is hymned and glorified, the former [as] tolerable due to the excess of brightness, the latter as the most high. D
F. 203 v. s. (Light) as much as... the heaven signals from above.
F. 203 v. s. to be poured with light.
F. 203 v. m. *gloom* (589, C.)... he calls the bodily thickness added to our mind.
F. 203 v. m. clearly to gaze into the rays of the true light (9).
A For we are the soul, and therein is the mind, as the great Basil says, but our body is our own, just as are our possessions, wealth, and friends. [P. 589, C. D. "that not... of possession"] F. 205 v. i. For it is the nature of things acquired with labor to be clutched tightly in another way, while those things acquired easily for filth or rejected very quickly. He calls the beauty concerning God and the glory around Him "put away," as being worthy of few and stored up for a few. P. 589, D. "The... later prize of virtue and the consequent inclination toward Him, or assimilation" F. 204 r. s. Standing in the middle, our mind between matter and God, on the one hand, with inclinations toward the body and passions, it tarnishes the images imprinted upon it from the beginning toward God, hiding them with base coverings; but on the other hand, with inclinations and elevations toward God, it washes away the added filth B through a diligent life, and it again becomes godlike in character, and the image ascends back to the prototype. F. 204 r. m. For us who are prisoners of the body. F. 204 r. m. commentary: as if through some ladder of practical (sc. virtue) it ascended to contemplation. F. 205 r. s. The lack of vanity. F. 205 v. s. He calls God the invisible and incomprehensible nature. F. 205 v. m. "The back parts of God" (590, B.) [are] the creations after Him and the providences and economic arrangements. For these are the back parts of God, either because of time, as being later-born, or because of nature, as being far inferior. Some have perceived the "back parts of God" to be the incarnation of the Word of God. P. 590, C. upon Gregory's expression "to be shaken and to be carried up and down" Elias f. 205 v. s. interprets [it]: to be troubled and to be carried up and down, to be confused and carried. F. 206 v. m. The former [is] in every way contemplative and practical, but the practical [is] not in every way contemplative. F. 207 r. s. As many of us as are beast-like and cattle-like, being slaves irrationally to anger and desire. [P. 591, B. "of a small glory"] F. 208 r. m. He named the ecclesiastical rank "glory," as glorifying the one who has stepped up; but he diminished it because of the magnitude of the archieratical dignity, or because [of] the future glory, the true and unshakable one. "Glory" also [refers to] the success in words. [P. 591, B.] F. 207 v. i. "To speak like an apostle," where Gregory [says] "to study." Ibid. on: "truncatedly," [meaning] not in sequence nor with knowledge, but unintelligibly C and truncatedly and mindlessly. [P. 591, B. "This is that (9) ephemeral wisdom"] F. 207 v. i. "This is that" [thing] which has been long bruited about by many, or [this is] the fabricated and ephemeral wisdom (f. 208 r. s.) it moves among us, and we are wise for a day, just as the sown ones of old from the earth, we appear as giants. F. 208 r. m. He calls "madness" (593, C.) boldness and shamelessness. And a little later: for it was more necessary to feel shame; against this man they were lifted up out of madness. [P. 591, D.] F. 208 v. s. For these things he himself (St. John, narrating about himself, Ev. 13, 25) [says] about himself, even if he speaks as if about another because of his lack of vanity. F. 208 v. m. concerning Christ, on the glorified mountain: for in essence, He is identified with the other light. F. 208 v. m. (on: D Elias disputes similarly on the places indicated at f. 34 r. i., in which the words "to imprint" or "to provide" are used in the same sense as used at f. 204 v. m. Regarding the former word I advised at f. 4 r. m., and regarding the latter at f. 143 r. s.)
A to be present while struggling; [to be supplied from the common sense: it was necessary (1)]. P. 591, B.) F. 209 r. m. They are found questioning in part and in an orderly manner. P. 592, A.) F. 209 r. i. The others of the disciples were looking intently at one another. P. 592, C.) F. 209 v. i. To leap more boldly into discussions concerning God. Ibid. (ad: "moderately") meaning: both reservedly and reverently. P. 592, E. "He struck/countered" [(2)]) F. 210 v. m. The expression is metaphorical, taken from the striking of a lyre. P. 592, E. 593, A.) F. 210 v. s. Having used a cutting style, he says such things, the opponent will say. P. 593, A.) F. 210 v. m. What follows here is the answer, which is also a refutation (anthypophora), not without a proposition or a counter-proposition, to speak more appropriately. For the counter-proposition (antiprotasis) is to respond gently and not harshly to the arguments. For the arguments which one expects to be spoken, this is the proposition; the counter-proposition is the refutation, and the refutation (anthypophora), that is, the solution of the objection, I charge you not to let pass in silence, O most wise one [(3)]. This is ironic. P. 593, C. "To praise blindness") F. 211 r. s. Both to praise and to recommend. P. 593, D. "To be grafted [(4)] [(5)] by the memory of divine things always toward God") F. 211 r. m. For it is good to be moved and provoked always toward God by the memory of divine things, as if by a goad. F. 211 r. i. Macedonians and Eunomians, having divided the one and the same nature into unnatural natures. F. 211 v. s. The higher and more subtle dogmas.
P. 594, A. "Wisdom and to know oneself") F. 211 v. m. For "Know thyself" is the aphorism of a wise man, Chilon [(6)]. Through this is also understood the knowing of one's own nature and rank. And that Delphic inscription, "Know thyself," intended nothing else but this. P. 594, B. "To be more cowardly") F. 211 v. i. It is an Attic idiom to use infinitives instead of the imperative. F. 212 r. m. (The primary things and those without which it is impossible to live) B ... has spread out common things to all, except those whose senses are blunted. P. 594, C.) F. 212 r. m. (ad: "of a problem or a question") Among the rhetoricians, a problem is commonly called both that which is established and that which is unestablished, but a question is only that which is established [(7)]. But among theologians and dogmatists, a problem would also be, in another sense, the unattainable and the difficult [(8)], and a question, the attainable and difficult. P. 594, E.) F. 212 v. ante med. (ad: "perhaps") The following is hesitant, and for this reason it is also ethical and persuasive. F. 212 v. m. Democritus also says [(9)]: "Thanks to blessed Nature, that she made what is easily obtained necessary, but what is difficult to obtain not necessary." F. 212 v. i. Having spent time on the particulars and encompassing them sufficiently, he clarifies the argument through repetition. P. 595, A. "And the table that inflames and rages [(10)]") F. 215 r. s. (He means) the inflammation that produces passions and madness and incites to profligacy. P. 595, A. "The superfluous things of possession, the toil of their possessors, are for few, embellishments [(11)]") F. 213 r. m. And very appropriately he called the superfluous and unnecessary things of possession "embellishments" for a few and "toil" for their possessors. For those who are well-off in such things and are embellished by them are few, and a toil and care truly abides for them, consuming them—as those who have experienced it know. P. 595, B.) F. 213 r. i. (ad: "not by measure") For as much as one wishes, one loves God; and by as much as one's love toward God increases, so too (increases) that of God toward him, and there is no boundary for both, nor satiety. P. 595, B. "Ascent, illumination [(12)], little here, but clearer that which is hoped for") F. 213 r. i. Ascent, then, is progress through purification or action, while illumination is through contemplation. F. 213 v. s. Locution: to unfold by clause and phrase. P. 595, C. "But the things above these, even if the more precious thing be contained in what is rare —") F. 213 v. s. Even if, as they are rare and difficult to grasp and accomplished by few, it holds the more precious value.
A P. 595, D. "And he does not endure being poor." F. 215 v. i. "And he does not endure being poor" — this also is an Attic expression. P. 595, D. "He treads the depths, may he rise and be led and be carried aloft by the mind." F. 215 v. i. "He treads the depths of concepts." For on these, the depth and the height are the same, as divine concepts are upward-tending and transcendental. Whoever is like this, he says, let him ascend to the height of contemplation and be lightened and carried aloft by the mind. F. 215 v. m. For one is lightened by the wings of this higher contemplation. A P. 596, A. "The base craft of Aristotle's techniques, or the allurements of Plato's eloquence, which have basely crept into our Church." F. 214 v. s. Elias himself interprets "base craft" as "vain labor," and says others interpret it as "malicious contrivance," sought out for the sake of vainglory because of its obscurity. F. 214 v. s. By Plato's "eloquence," he means the rhythm of the discourse or the harmonious composition of the words. For it is said that Demosthenes was the best at selecting the concepts, but Plato at composing and making the discourse smooth. And "allurements" are the charms, by which the hearing is seduced and either captured or relaxed. F. 214 v. m. (ad: "have crept in") — they have crept in to the ruin and destruction [of the Church]. B P. 596, C. D. "But you," he says, "who leap over the insurmountable and are busy about things beyond comprehension." F. 215 r. s. ... that glory is promised only to those who have ascended to the rank of sons through deifying virtues. F. 215 r. m. ... "neither did eye see nor ear hear, nor did human mind conceive." F. 215 r. i. These things the holy man said with moderation. Ibid. "Those who have ascended to the rank of sons and have been named gods by grace." F. 215 v. m. Locution: actual and internal word. B P. 596, D. "Those who are superfluous in speech and in logical demonstrations." F. 215 v. m. Those who are superfluous in the elegance of words and in syllogistic demonstrations. C P. 597, A. F. 215 v. i. Elias notes the parody of Proverbs 19:1: "Better a poor man walking in truth than a rich fool." F. 216 r. s. The poor man in the word that is from without, and in the knowledge that is external. Ibid. "Crooked-lipped" ... the liar, who distorts the truth. B P. 597, B. "Being pedestrian" — F. 216 r. m. having his intellect dragging upon the ground. D F. 216 r. m. The pettiness of the mind and word, and a little later: "being petty in his intellect." P. 597, C. "Know yourself, first understand what is at hand, who you are and from where D you were fashioned and how you were combined, so that you might be an image of God and be bound to the inferior." F. 216 r. i. "Know yourself," Chilon the wise advises you; for this is his aphorism; examine your own power, or rather your own nature and order. Why do you leave the things at hand, that is, the things near you and ready to hand, and busy yourself about the nature of God? Ibid. "How you were combined by the union of soul and body, so that you might be an image of God according to the God-like quality of the soul and be bound to its inferior, the body." B P. 597, C. "What is it that moved you D from non-being into being and from potentiality into actuality?" F. 216 r. i. What moved you from non-being into being and from potentiality into actuality. D P. 597, D. "How is vision slight and reaching to the furthest extent, and whether it is a reception of the visible or an approach toward it?" F. 216 v. s. He calls "vision" the activity of the eye and the sensation and perception of the sensible thing via the sensory organ. F. 216 v. m. The opinion of some: that the intervening air is colored by the color, and thus through this means it is ferried to the sight. Ibid. Bringing up the view on vision that Gregory follows: and this is preferred by him and by those who have philosophized more accurately concerning this. D P. 597, D. "How the same thing both moves and is moved, being governed by will." F. 216 v. m. When the soul moves the body, it is itself carried along with the body, just as a pilot, moving the ship by means of the rudder, is himself carried along with the ship. D P. 597, D. "What is the preservation of what has been grasped, that is memory, and what is the recovery of what has departed, or recollection?" F. 216 v. i. Through the senses, as if through certain windows, the mind converses with things outside, and grabs hold of them, and draws to itself the images of the visible things, inscribing the characters of the visible objects within itself and preserving them by memory. For "memory" is said to exist when forgetfulness has not intervened. But when this has intervened, it is "recollection." For recollection is a certain recovery or renewal of memory that has become faded by forgetfulness. And forgetfulness is the loss of memory. P. 597, D. E. "How is word the offspring of mind, and begets word in another mind?" F. 217 r. m. Receiving ... the one asking [gives] a ferry of the things about which the inquiry is made, and he also returns another word.
A conforming to those things that are ferried across to it, or B nodding assent back toward them. Now, the articulated word is not only the offspring of the mind, as we have said, but also a vehicle and a ferry for the thoughts of the mind, ferrying them across to another person, and through the hearing sending them across to that person's mind. And this seems to me to be especially worthy of admiration among the things within us: what is the breadth of that internal container, into which all things poured in through the hearing find room?
F. 217 r. m. The... vital power... the soul naturally... provides to the body. P. 597, E. How fear freezes and courage loosens, and how sadness contracts and pleasure dilates, and envy wastes away. F. 217 r. i. Sadness, on the one hand, contracts, with a collapse of the pores and a closing, which occurs naturally around the whole body in bright dispositions. Ibid. Concerning suspicion and pallor. F. 217 v. s. [The pores] dilate... and are dissolved by pleasure, having been dilated from some most sweet hearing. Ibid. Since... envy is a sadness over the good fortunes of others, which supervenes upon the envious, naturally the symptoms of those who suffer grief are observed also in such cases; and once such sadness has become chronic, a wasting away follows for them.
P. 598, A. Anger maddens and shame reddens A by means of the blood, the one having grown hot, the other having withdrawn. F. 217 v. s. Anger indeed maddens, with the blood around the heart boiling, but not rushing back. A ...perceptive of sensible things, injecting it through itself. F. 217 v. i. (To God, who bound this to that.) F. 218 r. s. Neither blood (is the soul)... nor a temperament and harmony of elements. Since it would have been extinguished even before the body, if indeed harmony is the last thing to be constituted and the first to be destroyed. The strings of the lyre, at any rate, when tuned indeed produce harmony, but when loosened they remain for some time, the harmony having been pre-dissolved.
P. 598, B. B F. 218 r. m. The nature of the heaven and its motion, as if it were a fifth body, as Aristotle has said, and something other than the four elements, being carried in a circular rotation, while those [elements] are moved, some upward and some downward, as being lighter or heavier.
P. 598, B. B The subordinations and super-placements of the heavenly powers. F. 218 r. i. I think that by subordinations and super-placements of the heavenly powers he means the triadic hierarchies, as the Areopagite Dionysius writes, calling the first thrones, cherubim, seraphim; the second, lordships, powers, authorities; the third, principalities, archangels, angels; and in each hierarchy again transmitting three orders, which this divine teacher has indeed called subordinations and super-placements. For some of these are placed above, and others have been placed beneath this. F. 218 v. s. Irradiation. F. 218 v. s. They say that all the stars are not fixed in the heaven, but are poured onto the air C, being held by such a body, just like birds.
P. 598, A. What is the guardianship of the reason, C and how does it preside over all these things and tame the movements of the passions? F. 217 v. m. Here he calls reason the internal word or the mind itself. Ibid. A little later: (The mind), if it is ever entirely vigilant, doubly calms the passions of the body and tames the movements of the passions—those from anger, I mean, and desire, like the disarray of certain horses or the impulses of wild beasts—both by being occupied with the contemplation of higher and appropriate things, and by the stillness of the body.
P. 598, A. How is the incorporeal [soul] held together by blood and breath? C F. 217 v. m. (The soul), bound by the Creator, by means of reasons which He alone knows, to the body. F. 218 v. m. The great Basil in his treatise on the Hexaemeron, concerning the shape, he says, "Sufficient for us are the things said by Isaiah." And John, golden in his tongue, interpreting such utterances of Isaiah, has said: "Where are they who say the heaven moves? Where are they who declare it to be spherical?" For both these things are refuted here. Ibid. ...this spherical heaven, bearing the so-called stars fixed into it, to be always carried around circularly. F. 218 v. i. (Gregory) is accustomed... to concede often in the case of those who struggle over words in a harmless way. That indeed to those...
who are accustomed to inquire into things that are written with a certain concealment, in hidden meanings and riddles, is mostly assigned, he indicated in his discourse on theology.
P. 598, C. "We fashion children in their first habits"—F. 219 r. m. We fashion, or mold and regulate, children, while they are still tender and unformed, in their first habits.
P. 598, E. F. 219 v. m. Elias teaches that *eiper* (if indeed) in Gregory is used not hesitantly, but assertively, and instead of "since," with an example brought from the Oration on the Nativity of Christ: "if indeed they are philanthropic."
P. 599, A. F. 220 r. s. To distinguish (sc. vices from virtues) is not for everyone, nor for any casual person, but for a knowledgeable man. For vices are in a way close neighbors to the virtues.
P. 599, A. B. F. 220 r. s. It is indeed a strong thing to say "even thy grain is more precious," even if by the addition of "perhaps" much of the intensity has been removed.
P. 599, B. "Do not like a harsh physician, do not as if knowing only this, the cautery and the knife"—F. 220 r. s. Nor as if knowing only this, the more severe treatments. F. 220 r. m. The rest... as if the operations were taken from medicine.
P. 599, C. F. 220 r. l. The operation is from the very smallest things, building up what has been said, and checking the boldness of the heterodox.
P. 599, C. F. 220 r. i. Know that you are an image of God according to the god-like, that is, the god-resembling mind, and according to the dominion over things on earth. For "Let us make man," he says... "and let them have dominion."
P. 599, C. "You judge another's servant, and whom another rules"—F. 220 v. s. Elias rightly repeats these things from the saying of the Apostle, Ep. ad Rom. 14:4: "Who art thou that judgest another man's servant?"
P. 599, D. F. 220 r. i. "Do not use harshness against your brother"—F. 220 v. s. "Do not... cut him, nor tear off the member of the fitness of the Master's body."
P. 600, A. F. 221 r. m. By "the art of the perfumer," you will understand the wisdom of the anointing Holy Spirit.
P. 600, A. F. 221 r. m. The vice of a brother is not the venom of a viper, so that one is seized with pain at the very moment of being struck.
P. 600, D. "It was necessary also for a law to be established, etc."—F. 221 v. i. This operation is from unwritten tradition, which he indeed calls a law, since an ancient and unwritten custom is also called law. An example from the Great Apology: "As if it were a law... it happened." A F. 221 v. i. But if something is spoken with a hidden meaning in certain undertones and riddles. B
P. 601, C. F. 222 v. m. (ad: *monas*, Ev. Jo. 14:2) Elias interprets the "abode" as the rest and glory from there, which is laid up for the saints.
P. 601, D. F. 222 v. i. These things are also constructive, that theologizing and dogmatizing are not suitable for all, but for those who have the senses of the mind exercised and are more perfect in habit. The operation proceeds from the difference of ages in our bodies.
P. 601, E. F. 223 r. m. "But let [them] greet" is proverbial. For the ancients, when greeting those they hated, would merely pass them by, whether out of kindness or irony.
Or. VI. P. 178, A. "Of a little"—F. 225 v. m. By a little. F. 224 r. i. Locution: the persistence of reproaches and of the awareness of sins.
P. 179, A. B. "Everything was for me tinder and mementos... of the separation"—F. 224 v. i. (ad: *tinder*) A kind of material... and stirrings of the passion.
P. 179, B. "A groaning from the depth, being sent up"—F. 224 r. m. Just as pleasure expands, so grief contracts, through the collapse of the pores and closure occurring naturally in sorrowful dispositions over the whole body, and the spirit being pushed toward the cavities in the depth, whence also, the inward parts being constricted by the surrounding [body], the drawing of the spirit by nature often becomes more violent, widening what was narrowed toward the dilation of those things that have collapsed. And we make such panting a symptom of grief, calling it a groan. And for this reason, also the tear is formed. For the fine and invisible breaths of the pores, being closed by grief, and squeezing the internal disposition of the inward parts, push the intellectual vapor onto the head and the membranes, which, being left over in large quantity in the cavities of the brain, is pushed out through the pores that are during the closure toward the eyes, the falling of the eyelids pulling the moisture through drops; and the drop is called a tear.
P. 179, B. "Departure of the mind to God"—F. 224 v. s. Elias teaches that this signifies: that ascent of those through prayer to God, drawing their mind and
A catching it away toward the holiest of the holy.
P. 179, B. "Medicine to the hearers of compunction"—F. 224 v. m. Elias interprets this: A healing treatment rousing [the soul] to compunction.
P. 179, E. "With bare feet, following the apostles, bearing nothing dead," etc.—These things Elias (f. 225 r. s.) interprets somewhat less correctly as mystical. The same author (f. 225 r. m.) says: "They chose to be barefoot (sc. the monks, of whom Gregory speaks) and to cast away to the world those things that are dead, which is what the fittingness of the tonsure and the moderate removal of hair (1) also signifies. For these, too, are a sure mark of deadness (2)." A ...of those beginning, which is less [satisfactory] because of the possession from that source. Now possession means inheritance.
P. 179, E. "A steady gait"—F. 225 r. m. "A gait showing neither disorder through haste, nor sluggishness through excessive sloth, but being produced steadily, smoothly, and orderly." B
P. 179, G. "A kindly smile"—F. 225 r. m. "A smile that is not overly expansive, but well-measured and kindly (3)."
P. 179, D. "Praise seasoned with salt"—F. 225 r. i. "One that mingles in something of what is astringent, and brings to mind the punishments from that source."
P. 179, D. "For the guidance of the better one"—F. 225 r. i. The expression: "To guide toward things that are better." F. 225 v. i. "Virtue is a light and upward-striving thing."
P. 179, E. — F. 225 v. i. "He therefore who is destitute of the precious possession of temperance, or of justice, or of any other of the costly treasures, and is found to be a poor man and propertyless and needy, is wretched in his poverty, and pitiable in his lack of precious possessions." F. 226 r. s. "But if one has accepted the poverty that has befallen him in any way whatsoever, as the great Basil says, and manages it according to the will of God, like Lazarus, not even this man is an alien from the blessedness."
P. 179, E. / 180, A. "The possession in sojourning"—F. 226 r. s. "Those who have become poor for the sake of the kingdom and have chosen to sojourn as strangers and pilgrims (4)."
P. 180, A. "Artistry in virginity, if birth according to God is better than things coming from the flesh [5]"—F. 226 r. m. "For the fathers of the flesh are only begetters of bodies, but the spiritual fathers are begetters of spiritual things; and by as much as the soul is better than the body, by so much are spiritual offspring better than bodily ones."
P. 180, A. "Those indulging, that which is not to indulge [6]"—F. 226 r. m. "For whom it is considered a luxury not to indulge."
P. 180, A. "Those who are outside the flesh and in the flesh"—F. 226 r. m. "These, though bound to the flesh, are outside the flesh, according to the fact that they do not care for it, nor spare it (7), but are put to death all the day long by Christ."
P. 180, B. "These things held my soul together"—F. 226 r. i. (on "these things") "Having filled out the speech, he clarifies it through repetition." Ibid. (on "held together the soul") "That is, they pressed, they constrained, they humbled. For pleasure, as we have said, produces expansion, but sorrow holds together and contracts the soul, from which sadness also arises in us; for when the heart is gladdened, the face blooms, but when it is in sorrows, it grows sad."
P. 180, B. "Lest I speak more youthfully [8]"—F. 226 r. i. "As being overly bold toward him and acting with youthful impetuosity." On the following: "For we have divided," etc., Elias says: F. 226 v. i. "He connects the rest to what has already been said."
P. 181, A. — F. 227 v. m. (on "those of the Trinity... of one mind") "For the Godhead is indivisible in the divided ones, and we are but a small echo (9)." Ibid. C (on "fervent") "An expression concerning the zeal of religion: an irrational fervor (10)." Ibid. (on "those of the truth... saying") "For something is simple, as the word of truth says, which is the truth, just as the good is also; but falsehood is manifold, and vice is varied, declining into excess and deficiency."
P. 181, C. — F. 228 r. s. (on "at that time," etc.) "Having broken off the flow of the discourse, he then keeps to the sequence once again." D
A P. 181, C. A gift purer than gold, more precious than stones. — F. 228 r. m. Gold and precious stones and the richness of woven fabrics, being material things, are in themselves neither base nor good, unless perhaps someone uses them well and according to the definition of right reason. For to such a person they shall be found to be for good, not because of their own nature, but because of the use of one who uses them with reason.
P. 182, A. — F. 229 r. m. (on "God... increases in us") According to His own knowledge, not according to age.
P. 182, A. A guide on the road to things above and a willing fellow-combatant. — F. 229 r. s. (on "fellow-combatant") That is, a willing co-worker and helper; he says these things as if concerning a living being, because it suggests and proposes every useful thing. F. 229 v. s. (on "my wisdom to be a sister") It is for very few, through the fulfillment of the commandments and the appropriation of the virtues, to call Wisdom Himself—Christ—their own sister, and to embrace and encompass Him with spiritual touches and ineffable [means].
P. 182, B. By this [reason] I curb anger as it breaks forth; by this I soothe soul-consuming envy; by this I lay grief—that bond of the heart—to rest; by this I temper the indulgence of pleasure. — F. 229 v. i. (on "anger breaking forth") Like horses that are high-mettled and impatient. B Ibid. (on "I curb") I curb and put to rest envy, which fiercely consumes and eats away those in whom it happens to dwell. For envy is grief at the good fortunes of others. This is a most harsh passion and difficult to heal. For while other passions are confessed to friends and those akin by blood, and are [thereby] cured, he who is caught by this passion is ashamed to confess it, and holds it to devour his own soul. But reason alone is the sovereign of this, as it is known to be of other passions, bringing before the eyes the fleeting nature of human nature and reminding one of the punishments that follow thereafter. F. 230 r. s. (on "bond of the heart") It is that which binds the heart. For it binds, just as pleasure dissolves it.
P. 182, C. This discourse also makes those who are well-off not to be puffed up with pride. — F. 228 r. m. (on "falling, reach out a hand") To reach out a hand and raise up. F. 230 r. m. One must always love the good, and always hate the evil; yet as for the persons by whom the evil is committed, one must not only not hate them, but [also] pity and show mercy and love [them]. F. 230 r. i. (on "my fatherland... of mine") For He (i.e., the Word) teaches me to behave as a sojourner and stranger on earth. And a little later: All places being considered by me as belonging to others, not my own, as one who is a sojourner and stranger.
P. 182, C. D. — F. 230 v. s. (on "this... joins in philosophy") The Word, wherever he may be, and through dishonor and tortures and insults... and through glory and honor... keeps him who is naturally accustomed to this unharmed. F. 230 v. i. (on "rational table") ...[of] the mind... the nourishment is the Word.
P. 183, B. We no longer tolerate one another and we lead. — F. 231 v. m. After... the severing of themselves from the Church, one yielding himself to this, another to that, by whom they were also led... and carried. For the ancients are accustomed to attribute "leading" to animate things, and "moving" to inanimate things.
P. 183, D. Having arranged the opposite for the opposite. — F. 232 v. m. It is truly paradoxical to manage things that are opposites through opposites to these. Ibid. (on the preceding: "O the..." etc.) In the interval, he cried out, "O the paradox of the remedy!" and wrought an indwelling word.
P. 184, B. — F. 233 r. i. (on "the poor people") The system of monks that had separated, as having fallen from the good wealth of concord and peace, the dispenser of which is the Holy Spirit. F. 233 v. m. (on the repetition: "that...") He further dwells among the causes of thanksgiving.
P. 184, C. — F. 234 r. s. (on "of the talents") Through... the talents I consider the whole gift of God to be indicated, of which the gift of teaching is one, which it is necessary for him who has received it from God to deposit with the bankers. But if anyone out of sloth does not deposit it, he is accused by God as one who has not worked it [to produce more].
A *F. 234 r. i. locutio:* "to cleanse the filth and unload the laborious burden of sin." *P. 184, D.) F. 234 r. i. (ad: "glens and mountains and springs")* Some have taken the "glens" to mean spiritual dwelling-places; the "mountains," the heights of theology; and the "springs," the ethical discourses of doctrine, in which he took pleasure and in which he occupied himself with meditation.
*P. 185, B.) F. 235 r. m.* In these words: "And we have not altogether escaped the envy of the wicked one," he shows that they who are envied and plotted against by the wicked one suffer these things because he cannot bear their harmony, having fallen away because of envy. For envy is grief regarding another's good fortune.
*P. 186, B.* To cut off anything of the three, or to shave it down—it is the same for us as taking the whole away and proceeding against the entire nature "with the head of the Godhead bare." B *F. 236 v. m. de Sabellio Patrem a Filio subdole dirimente:* He did not do this openly, but craftily and stealthily.
*F. 236 v. i. de eodem:* He called Him (God) Father, but not because of His relation to the Son, but catachrestically because of His creative knowledge, just as we speak of the fathers of works, of words, of crafts, and of instruction in the case of creatures. He took this from Plato; for he too called God the Father of this All. *Ibid.* To proceed shamelessly against someone, metaphorically derived from those who proceed with bare heads.
*P. 186, C. "They are unequally yoked concerning the truth"* C *F. 236 v. m. according to the inclinations of the scales.* *Ibid.* It is to be noted that "to be unequally yoked" signifies to incline toward one side, taken from the metaphor of the scales among us, where things are equalized by being weighed. By this he demonstrates that they do not incline toward the right or the left of piety, or, which is the same thing, toward excesses and deficiencies.
*F. 237 r. m. (God)*—urging us on and persuading us not to shrink back in matters where there is danger regarding piety.
*F. 237 v. s.* He (Gregory) takes his argument for this from an example. And the argument is as follows.
*P. 187, A.) F. 237 v. m. (the angelic powers)* He posits that they are the first things from God and around God, as they are always dancing around Him and unceasingly singing His praises.
*F. 237 v. i. (God)* He contains all things within Himself and has existence, neither having a beginning nor an end, and He is established above all and transcends all. As for everything that is said to "be," it has its existence from Him and is guarded and preserved by Him, but it is not "essentially" that which it is said to be. For God alone is truly Being; all other things are said to be beings only as a faint reflection of the One who is truly Being.
*P. 187, C. D.) F. 238 r. m. (Lucifer)* Having been the first to depart from the Good, he came to be in evil. For evil is nothing else than a privation of the good, just as darkness is a privation of light. For the good is intelligible light; likewise, evil is intelligible darkness.
*F. 238 r. i. (ad: "of which... tranquil")* Of which worthiness is the first good, and this was granted to them by God: both peaceable and tranquil.
*P. 188, A.) F. 239 r. s. (Satan)* He cannot... because of the presence of the divine grace, lie hidden in the mind of those who are struggling; and he plots secretly and creates a darkness in us himself, like a cloud stirring up the passions that darken the eye of the soul. *Ibid.* Elias calls it pious to strike at Satan from a distance.
*P. 188, B.) F. 239 r. i.* Having varied D the discourse persistently, he now takes (his argument for the need for us to be in harmony) from the harmony and concord in creatures. For this cosmos, the system and composition of heaven and earth and what is in between, keeping the order placed in it by the Creator, is this very thing which is called "cosmos." But when it causes discord and destroys the harmony placed in it, it is called, and is, disorder and confusion and something else than what it was before.
A [P. 191, E. 192, A.] F. 245r. s. It seems then, as Aristotle says, that magnanimity is a kind of cosmos of the virtues. For it makes them greater and does not exist without them, and for this reason (8) it is difficult in truth to be magnanimous, nor is it possible without nobility of character (9). Magnanimity is considered, among other things, in relation to all things that it knows how to diffuse and to grieve, and concerning all prosperity and adversity, regarding all of which it will be temperate and harmonious, and according to right reason will endure what occurs, not being easily moved from right judgment by those who happen by.
[ELIAS CRETENSIS] F. 239 v. s. "Laws of creation" (188, E.) are the reasons implanted from the beginning by the Creator into the creatures, according to which even what does not exist was brought into being, this whole, and by which it is preserved, and which remain unshaken. Whence he also called them laws because of their certainty and stability. F. 239 v. m. "Being proclaimed in silence" (188, C.) is parodied from the Psalms of David (1). For both the heavens and all visible creation, even while silent, tell of and proclaim the glory of God.
P. 189, A. ("Hours tempered mildly") as taming the austerity of the extremes by moderation, and as being opportunely arranged for both pleasure and need in peace. [Quæ Elias f. 240 r. n. et i. ad hunc locum disputat, plane gemina sunt eorum, quæ f. 194 v. m. et i. ad locum παράλληλον p. 184, D. adfert: *Έκαστος . . . ἔχοντα. εἰ : ὑποχαλωμένης . . . γίνεται.*]
P. 189, C. D. F. 241 v. m. You will find many such things recounted by many others, and no less also by the meteorologists of Aristotle (3).
P. 189, D. "And that I may pass" — F. 241 v. i. He teaches that he uses here the cutting style of Gregory. B
P. 190, C. "Elements" [3]) F. 243 r. s. "It is..." Fire is one of the four elements... created on the first day by the Creator. But to these luminaries, meaning the sun and the moon and the rest, the Creator entrusted the primeval light, etc. [Sequuntur enim quæ f. 60 r. s. habet: οὐχ ὡς . . . δοχεῖον. in quibus hoc loco post μείνῃ pro τὸ φῶς male σαφῶς scriptum.]
P. 190, D. "And when they began to fall ill" F. 242 r. i. That is, to factionalize against each other and against God.
P. 190, D. "Of folly... they became foolish" F. 242 r. i. Of the folly, which they became foolishly in a dangerous and reckless manner against him.
P. 190, E. 191, A. F. 244 r. s. And the figure is Demosthenic. For when, he says, we were traveling to Delphi, it was possible to see these things: cities razed, walls pulled down, and women and children and miserable old men, some dashed against the ground, others being led away, and the rest (4).
P. 192, A. F. 245 r. i. Having called those who are unstable and not persevering through pusillanimity "worse" than those who are persevering in these same things, even if they happen to be acting against right reason, to which they have decided to persevere (5).
P. 192, G. "Because of the immovability in both [6] and the unfathomable" F. 245 v. m. Because of the lightness and fickleness (7) of the mind, and the being at once in both easily moved and unfathomable. F. 246 v. m. To cultivate concord.
P. 195, B. "Let us imitate him..." F. 247 r. m. Who through his own blood has gathered all and made peace, he urges us to be ready to die for one another.
P. 195, B. "That I may finish my sojourn in good old age" F. 247 r. m. That is, my life. For David says: "I am a sojourner in the earth" (10). For our fatherland was formerly paradise, but now it is heaven, where our community is. C
P. 195, C. "They circle" F. 247 r. i. For standing around the divine altar, certain spiritual dancers and initiates of Christ celebrate him with odes and melodies.
P. 195, D. F. 248 r. m. It secures the one who is flowing away and distracted by desires and has his thoughts dragging on the ground. — Or perhaps the tension of the soul in us, which he figuratively called "loins," he girds with truth. F. 248 r. m. Christ is self-truth.
F. 248 r. i. The end (11) to us by the help of God... from the volatile exhalation of carnal desires. [ubi editor de voce εὐρίπιστος ad animum translata docte monuit, sed eandem a proverbiali usu vocis εὔριπος, de quo nos ad Or. XXVI, p. 472, A., temere repetiit. Qui hunc errorem, jam ab Erasmo adagio Euripus homo commissum, recte castigavit, Bisciola Hor. Subsec. T. 1, Lib. 6, c. 48. novo errore vocem εὐρίπιστος a verbo nihili εὐριπίζειν derivavit. Atqui dubium non est, quin εὐρίπιστος sit adjectivum ριπιστός, a verbo ῥιπίζω profectum et cum εὖ conjunctum. Conf. Schol. Cod. Monac. 204 f. 82 v. — verbis. Discrepantia lectionis hæc est: ἔοικε μὲν οὖν] El. μὲν om. — μείζους) μείζους τε — τοῦτο) καὶ διατοῦτο. — οὐ γὰρ) οὐδὲ γάρ. Ex iis, quæ apud Aristotelem cap. 7 et 8 sequuntur, Elias in reliquis hujus loci profecit. (Ps. 118, 19). D
A these names, I say, autophilanthropy and self-good, are meant to signify, as it were, true philanthropy and love; whence also it flows to us, as from some source, that the good corresponding to these virtues is derived. Such also is the “self-good” itself, from which we also become good by grace. Wherefore even Plato, wishing to present all things that are “truly existing,” and from which the rest are called such by participation, attached this pronoun to the names. B For God is said to be either from the act of running and encompassing all things, or from the act of kindling [all things], that is, burning; for God is a fire consuming all wickedness; or from the act of beholding all things. For He is unerring and all-seeing, as the holy John of Damascus has spoken concerning these names. He is not grasped by the intellectual touches of the mind. For He escapes, fleeing away; such also is the “incomprehensible.” It signifies that He is not encompassed by intellection, since even the image that is gathered from a certain fantasy of things around Him, before it is rightly grasped, flees away. Or [He] would be called incomprehensible as limitless and indescribable and inconceivable. C By the “holy of holies” you perceive the knowledge and contemplation concerning the Trinity itself, being inaccessible and unapproachable even to the angelic and divine powers themselves. For it is not possible for them to reach up toward It. Concerning the first and undefiled nature. D Concerning those who are wallowing in the mud: He calls those who are unrestrainedly and unblushingly, like swine, baptizing themselves in pleasures, those who are wallowing in the mud. [They are] drunk and carousing every day. We use our enemies as stewards [i.e., critics who judge our conduct].
The Ascents in the heart are set [Ps. LXXXIII, 6]
. For scarcely would anyone by the force of teachers incline toward the better; but if he should have a base character, he is caught, running down a slope. For the path of corruption was flowing away, having burst forth from the lofty position of Paradise and being carried, as it were, headlong. For as down a slope. To be carried down a slope. “Unrestrainedly,” [i.e.,] openly/loosely.not of confession, but of denial, and not of theology, but of blasphemy.) A F. 254 r. s. "Ascents are set in the heart," but not those that raise one to heaven, as David says concerning him whose mind is illuminated by divine grace and who, in this mortal life, is said to be in the "valley of weeping," practicing the meditation of the things beyond.
P. 427, D.) F. 254 v. i. sq. Having already made clear the cause of the dispute, which is not altogether liable to blame before just judges... he confidently turns to the heterodox.
F. 255 v. m. "Lest they should ultimately celebrate over their own evils." – F. 256 r. s. Merchandize of bitterness (Cod. small) opposite a spark of goodwill.
F. 256 r. m. Elias praises Aristotle, *Ethic. ad Nicom.* Lib. VI, cap. 11, 1143. a, 19-24. Bekk. "And the so-called... of the true," without discrepancy of reading, except that it has *orthē de* for *orthē d’*.
P. 428, E.) [2] "That which is laid up in the souls" – F. 256 r. i. "That which has not flowed away, but is laid up in your souls, and the advantage thence gained, which you have stored up through the hearing."
P. 428, D.) F. 256 r. i. "We have often suffered for Christ, having been whetted especially for suffering."
P. 429, A.) "You seem to me to evoke the Word through silence" – F. 256 v. s. "He takes... from their being silent... the calling forth of the Word through silence." [3] – F. 256 v. m. "The ears that are hard of hearing and hear with difficulty."
P. 429, C.) F. 257 r. m. Elias calls the Arians "creature-worshippers."
F. 258 v. m. Very wisely and aptly. [4]
P. 430, C.) "Being in these things division-wise and undivided in united ways" – Elias says this cures Gregory in the following words: "Even if it is paradoxical to say this."
F. 259 v. s. He imprinted the faith mixed within himself. [5]
P. 430, E.) F. 260 v. s. "For man is subject to composition and generation and decay and flux and multiplication and is clothed in a body... he begets bodily. But God, being timeless... and unflowing... generates flowingly and without union." F. 260 v. m. "And being incorporeal (the Divine), in every way incorporeally, both in generation and impassibly and unflowingly and timelessly."
P. 431, A.) "Why do we fear a fear where there is no fear?" – F. 260 v. i. "This—to fear the fearless—has even passed into a proverb." Ibid. "The concern for such things is destructive to those so disposed."
P. 431, A.) "If [6]... only this may be treated humanely while being insulted" – F. 260 v. i. "What seems to you humane in this is an inexcusable insult."
P. 431, B.) F. 261 r. s. "Passions... such as... the tracing out of what sort that which is to be created ought to be, the concern not to leave what is being created unfinished."
F. 431, C.) "For nothing is unattempted or undared by you, the evil awarder and arbiter of divinity" – F. 261 r. m. "to the heterodox, judging and awarding the prize to the divinity rather than delaying."
F. 262 r. i. "If this (sc. our word), being considered with the Spirit, were believed—that He (sc. the Word) exists without the Spirit."
P. 431, E. 432, A.) "As far as one can conjecture the intelligible from the sensible, and the greatest from the smallest" – F. 263 v. s. "Not, however, being able... to make the intelligible manifest from the sensible and the greatest from the smallest, but taking a certain faint conjecture from them and leaving what is beyond comprehension."
P. 432, A. B.) F. 262 v. m. "Everything created is under time." Ibid. "Every body... is circumscribed by three dimensions, I mean length, depth, and breadth." Ibid. "And the image collected from some fantasy of those concerning It (sc. the divine nature), before it is well grasped, flees." F. 265 r. s. Locutio: "The visitation of the sun." [7] Ibid. "The intelligible sun does not bestow its own brightness on all, but on those who live worthily of it; for the Father is light unapproachable and indivisible." F. 263 v. m. (ad: "the mind separating the inseparable") "separating by certain subtle concepts those things naturally united."
P. 432, A. B.) F. 264 r. s. "Angels and men are by grace what they are, and by the participation of the light from thence, they themselves are also called lights." Moreover, the
A (sc. Deity) is the source of life and light, participable, but not participating. For from thence all things are quickened, from thence they are illuminated, and by the participation from thence they are preserved and held together. F. 264 r. s. "All things that are subject to sensation." — "All things subject to the rational nature." F. 264 r. m. (Man) is indeed directed by his own power of choice and is entrusted with the reins of his own reason, so that he may direct them wherever he wills, whether toward the good or toward the contrary; but having given the impulse toward the good, he might be designated god-like. P. 432, C. "Not to confound things that are distinct." F. 264 v. s. They confound and mingle things that are distinct. P. 433, B. "In the rottenness of others." F. 263 r. i. To the rottenness and weakness of the one who is struggling against him. F. 265 r. i. And happiness, according to Aristotle, is an activity of the soul in accordance with perfect virtue in a perfect life. F. 266 r. i. "By the light-bearing rays sent forth by Thee" (addressing the Holy Trinity), being illuminated. P. 433, E. "We shall know your clever inventions, or rather your miscarriages." F. 266 v. m. (ad: clever) "clever" in an ironic sense, or "crooked" in a literal sense; for the word is used in both ways. P. 434, B. "The transformation into a groveling state," etc. F. 267 v. s. Concerning the serpent, i.e., concerning Satan: "Crawling upon his breast and belly." Ibid., concerning the same: "Driving us towards strange desires." OR. XXII. F. 268 v. m. "In the battle that is gathered." F. 269 v. m. "Before the battle was joined." F. 271 r. s. B Locution: "Something is gathered from something else by necessity." P. 416, C. "Those of the light." F. 272 r. s. Christ, shining the light of the knowledge of God upon those who look up toward Him. F. 272 r. m. "That by some dim image among those things which are our own, I might represent that which is above us." F. 272 r. m. (The Word) "He is the supplier of word, and mind, and wisdom." P. 416, C. "He is the master of food, and sleep, and song, and of the most shameful things, as they say." F. 272 v. s. But the word "satiety" is taken from Homer... For he says: "There is satiety of all things, even of sleep and of love," and of the rest. P. 416, D. [7]) F. 272 v. s. Zeal is properly the movement of a soul boiling over toward the avenging of those things which have been done wrongly, but exceeding its own limit, it falls into envy and madness. C P. 416, E. "The charming [thing], the transposition of votes." F. 273 r. s. He calls judgments "votes." But "charming" is used ironically, as if it were rather "uncharming" and terrible. F. 273 r. m. That a lesser evil, compared to a greater one, seems by superiority to be a good, as it seems to Aristotle and to the truth. P. 417, B. [9] C.) F. 273 v. i. For such is the rebellion, confounding names along with realities, as Demosthenes writes somewhere. P. 417, C. "A worn-out cloak." F. 274 r. s. Tattered. F. 274 r. m. "Weighty" [it says], meaning not slack, nor such as is luxurious and boyish. P. 417, E. "The air being stolen by the interval." F. 274 v. s. The vision being weakened by the great interval between. P. 418, B.) F. 273 r. m. We are sweetening their ears with insults against one another. For here he called enjoyment and pleasure a "feast." P. 418, C. "Why do we suffer these things, O men, and until when? When shall we sober up from drunkenness or take away the rheum from our eyes?" F. 275 r. i. The passion resulting from the rebelling, which passes to the eye of the soul and obstructs it, and does not allow it to distinguish things well, he called "rheum." — "But when, having cast off this drunkenness, shall we sober up and wake, and, having cast off the passions of the soul's eyes resulting from the rebellion, like some thick rheum... shall we gaze fixedly toward the light of truth?" D F. 275 v. m. "Immortal" instead of "long... and extending for a very long time." F. 275 v. i. Of the word having weakened, which knows how to bridle the soul being carried along in disorder and rushing. P. 418, E. "Smoke." F. 276 r. m. That is, a preamble. F. 276 r. m. It is not doubt in this place, but ethical, meaning: "As I take it from the evangelical passage." P. 419, B. "The belly." Elias interprets "the soul," f. 276 v. m., where the locution is: "foods of the word."
A And the term *zygomachein* (to struggle under the yoke) is well-suited to the matter and follows from it, being taken from oxen that are factious under the same yoke. P. 422, C. "That which is according to the image," the power of the mind) F. 281 v. m. "That which is according to the image," I mean the intellectual [element] in us. P. 422, C. "To be senseless concerning the mind") F. 281 v. i. Instead of holding senseless opinions concerning the mind. P. 423, D. (The state of freedom from faction as it conducts itself in us; in respect to the soul, in the sequence and communion of the virtues; and in respect to the body, in the harmony and symmetry of the members or the elements toward one another, of which the one is and is named beauty, the other health) F. 283 r. m. It conducts itself B and is preserved (the state of freedom from faction) in... the soul, since the spirited and the appetitive [parts of the soul] do not cause faction against the rational [part], from which it also results that the rational virtues follow upon the ethical, and the latter upon the former. Ibid. Ethical virtue makes the aim and end correct. For to one debased by vice and unnerved by pleasure, how could the end appear correct? Therefore, for him who is perfect in ethical virtue, it is to set the aim and the end correctly, but for practical wisdom (phronēsis) it is to contemplate the things directed toward the end. Therefore, the virtues are rightly said to follow upon one another, since the principles of practical wisdom are in accordance with the ethical virtues, and the rectitude of the ethical is in accordance with reason. Ibid. (at: "of which the one is beauty") For beauty is the symmetry of the heterogeneous elements within us.
P. 421, C. [7]) F. 279 v. s. "Concerning things as yet beyond our reach, we are purified and initiated, as those who will be later instructed; for this is what it means to be perfected and to be established in [our] desire."
P. 421, C. "Neither fearing nor [8] reverencing overmuch, that I may myself for a little while imitate the learned in these matters") Elias teaches in this place, f. 279 v. i., that the degrees of Eunomius are noted.
P. 422, A.) F. 280 v. s., where Elias touches upon the sacred Phrygian [music]: "And flutes were playing, stealing away their pains and whetting them for their ecstatic rites."
P. 422, B. "I mean the one recently brought back to us..." C
P. 424, D. "Let us be defeated, that we may conquer [12]") F. 284 v. m. "Let us be defeated," in that very [13] act of enduring, when we are insulted, that by gaining [the favor of] those who are alienated, we may conquer.
ORATION XXXIII
F. 285 r. i. "They attempted to strike him with mockery from afar."
F. 285 r. i. Locution: "a flock easy to count."
P. 605, A. "Where at last are those who boast of their wealth?") F. 285 v. m. For to boast is to be proud of empty things.
A F. 288 v. i. Others refer these writings (sc. Athanasius's exile) to later times. Ibid. regarding Athanasius: "frequenting the retreats there" (i.e., in Egypt).
F. 289 v. i. "Objection" (if one objects), varying with the locution: "to respond to."
F. 291 r. m. "Those who have a low and groveling mind, and who are dragged down to earthly things and things below."
P. 608, E. "Garrulous.") F. 291 r. i. "The facetious and witty man, who delights those present with his pleasantries."
B P. 609, A. "Communing with myself in peace" [2] [3]) F. 291 v. m. (ad: "with myself") that is, with my mind. Ibid. To say that someone communes with himself does not introduce a suspicion of any division, but is a scriptural idiom, as in the text: "I communed in my heart by night, and my spirit made diligent search" [4]. For it was not a different person who was communing, while his spirit and heart were another, but it was one and the same person, composed of these two, I mean flesh and spirit. But that what is said may be clearer, it must be known that we are one thing, our own possession is another, and things around us are yet another. For we are, strictly speaking, the soul, and its clearest part, I mean the mind which judges actions without falling into error; our own is the body, and around us are wealth, possessions, and all that pertains to the body. C He, therefore, who is gathered from the senses into the mind, and who entrusts the judgment of things to the mind and lives in peace, having departed from external wandering, is said to commune with himself, as [5] the ruling faculty is gathered, which is what each one of us is in the proper sense.
F. 291 v. m. He added "any," (602, B.), making the discourse more ethical.
F. 292 r. s. "Adorning themselves with the goods of the city."
P. 609, B. C. D.) F. 292 r. s. (ad: "But is it not...") D F. 292 v. i. (ad: "common speech") ... The spoken word in speech and dialects has its energy through being brought forth by the tongue and mouth. Hence it is called "spoken." It is the messenger of thought.
F. 293 r. s. (ad: "saved through the heavenly Adam") to the former state we were restored through our union and assimilation to Him as far as possible.
F. 293 r. i. "Shaming the heterodox... who bring up against him as a reproach" (6) "that he had sprung from a small city."
F. 294 r. i. "Such are the histories" (7) "taken for elaboration."
P. 611, C. "From virtue and the inclination toward the archetype") F. 296 r. m. "inclination and assimilation."
F. 296 r. i. "The godlike characters which the Creator impressed upon us from the beginning." Ibid. "The form... of the soul according to nature is the godlike and the assimilation to God through virtue."
P. 611, C. "And these lower fatherlands and these classes of this fleeting life and our stage are toys") F. 296 v. s. I call (8) life a "stage," either because it is fleeting—for such are stages, erected for a time and then taken down—or because of its hypocrisy. For things here do not differ in any way from those on a stage. For there, too, those who are temporarily thought to be great through hypocrisy, and are admired for this, once evening has fallen and the masks of hypocrisy have been removed, are manifestly exposed and judged to be "wretched" (9) due to their hypocrisy. And here, in this present life, when the day has passed and the night has set in, when no one can work (10), and the coverings are removed, those who were thought by some to be the notable ones of the earth are clearly shown to be wretched. How then is this not a stage? And how are they not toys, deceiving those who are attached to them and pleasing them only for a little while?
P. 611, E.) F. 296 v. i. "that... the nobility given to me from above by God, or even if it was lost..."
A I may call it back again with diligence."
P. 612, A. *Childlessness* (ἀτεκνίαν). In the interpretation of this word, Elias f. 297 r. i. uses the locution "spiritual children."
P. 612, B. F. 297 r. i. "But perhaps what was injected made the speech gentle and ethical." B The great man, having labored for the spiritual birth of these people with the dogmas of Orthodoxy, and having brought them forth, toward whom his speech is directed, and having led them on to the increase of spiritual stature, he calls them children... not unreasonably, as they possess the form of piety.
P. 612, B. C.) F. 297 v. m. He pointedly reproaches the Arians.
F. 298 r. m. "As if by some signal, the devil was dancing among everyone then."
F. 298 r. i. "Hiding the mind from the shame of sin."
P. 612, E. *To the harshness of life* (τῇ τοῦ βίου τραχύτητι). F. 298 r. i. "To the harshness of practical philosophy and to the austerity according to God."
P. 613, A. *To like people* (τοῖς ὁμοίοις). F. 299 r. i. "To like slaves." (1)
F. 299 r. i. Locution: "To be lenient toward someone."
P. 613, D. *I am carried away* (φέρομαι). F. 500 r. m. "I am pressed."
P. 613, D. *My flock is small to me* (μικρόν μοι τὸ ποιμνίον). F. 300 v. m. "They... were casting in his face the smallness of the flock as a reproach."
P. 613, E. 614, A.) Regarding the passage in John 10:14, praised by Gregory, Elias f. 300 v. m. says: "Since the knowledge is twofold—the one being situated in intimacy, and the other in perception—he says that he both knows his own and is known by his own in both these senses."
P. 614, B.) F. 502 r. i. "...regarding Arius: they posited God as the Father of the Only-Begotten, not as the Son consubstantial to the Father, but as a creature, just as Plato too used to call God the Father of this All, as Maker and Demiurge." (2)
P. 615, D. *The... more distinct apprehension* (ἡ ... ἐκτυπωτέρα κατάληψις). F. 504 r. s. "He says 'the more accurate apprehension'..."
ORATION XXVI
P. 471, A. *O children* (ὦ τέκνα). F. 304 r. i. It is a birth C which is both bodily and spiritual. According to this, therefore, he calls them children... D who possess the form of piety.
P. 471, A. Regarding the passage from 1 Cor. 15:31, praised by Gregory, Elias f. 304 v. m. teaches that a simple adjuration of God, "to swear simply," is harmless and ethical; but to swear by glorious things or by illustrious men is no longer of an ethical and simple speech, but of a brilliance of method. This is that (which Gregory adduces from the [alt-version omitted] Oration on the Maccabees: "No, by those who risked their lives for the sake of the man's virtue" [3]—a Demosthenic turn—"No, by those who stood in the front lines at Marathon.")
P. 472, A. *With abundance, with revelries* (πλησμοναῖς, ἔβρεσιν). F. 305 r. m. "With an abundance of banquets and symposia, and with the ensuing insolence that comes from fullness, for satiety is the father of insolence, as he has said in other places." (4)
P. 472, A. *With the surging of the world, with the shifting changes, as in the Euripus [5] and with winds* (κόσμου βράσματι, ταῖς ἀγχιστρόφοις μεταβολαῖς, ὥσπερ ἐν Εὐρίπῳ καὶ πνεύμασιν). F. 305 r. m. (ad: *surging of the world*) "With the surging of worldly desires, which boils dreadfully." Ibid. (ad: *shifting changes*) "With the ever-changing shifts of worldly affairs, which are always unstable."
P. 472, C. [6] *Truly, one day is the whole life of a man for those who labor with desire.* F. 305 v. s. "This is a popular proverb. Perhaps the Theologian also paraphrased what was said by the poet in the Bucolics. For he says that those who desire grow old in a single day." (7)
P. 472, C. *In sights was that which was desired* (ἐν ὄψεσιν ἦν τὸ ποθούμενον). F. 305 v. m. "The loving [soul] was fastened to it (i.e., to the beloved)."
P. 472, D. *The readiness for power is idle to desire, as one of those before us said* (τὸ ἔτοιμον εἰς ἐξουσίαν ἀργὸν εἰς ἐπιθυμίαν, ὥς τις ἔφη τῶν πρὸ ἡμῶν). F. 305 v. m. [index: entries preserved]
the perception of the presence of the beloved A stealing away on account of the long interval of time (nim. antegressa absentia). For nothing is so desirable, as the great Basil says, as that which does not become contemptible through the continuity of enjoyment; for having possession of the desired object dulls the intensity of desire and makes it more sluggish; whereas for those for whom possession is rare, the enjoyment is highly sought after.
F. 305 v. i. "He who labors with love for spiritual things... by how much he is concerned with permanent things, by so much he also perceives the sharper pains," nim. quam desiderium rerum corporearum.
F. 306 r. s. Those who are present to their beloved are more sluggish towards desiring, but those who are separated from them perceive sharper pains.
P. 472, D. "I knew the longing, the sweet tyrant." B F. 306 r. m. I perceived the sharper pains from the arrows of longing. Ibid. "Tyrant"... because of the violence from it, scourging the one longed for with invisible whips, and they are driven towards the one longed for, and it persuades them not to stand aloof from this for long. And "sweet," because the lashes from this are most pleasant to those who long, uniting the one longed for.
P. 473, C.) F. 307 r. s. Aristotle calls the architect and the architectural science that which commands and is commanded by all experts and all sciences. Such a one he posited the philosopher and philosophy to be. For thence [come] the principles for all sciences and all experts. Such then is the architect C in the strict sense, to whom analogously the saint, positing that there is an architect of the manifold, declares the sophist, or the inventor of evil, the devil, to be above any such [true architect].
P. 474, A. B. "I, the clever and circumspect shepherd, and for this reason blamed for the security as slothfulness." F. 308 r. i. Since evils have become fixed beside the virtues and are somehow neighbors, hence those who happen to strike at matters also confuse the names along with them, naming the temperate man a misanthrope, and the one who uses thoughtless daring courageous, and the circumspect one cowardly. Ibid. "The foresight... and circumspect."
P. 474, C. "Your" [souls] F. 308 v. m. That is, your souls and the benefit of these. For we are the soul, according to the great Basil, and ours also, and concerning us, the body itself and whatever is concerning the body.
P. 474, D. "Being with myself in tranquility" F. 309 v. s. Having become outside of disturbances and having become with that which is better in us, I mean the mind.
P. 475, B. "Having been thus by nature" F. 310 r. i. To the natural aptitude for good things and the attractions arising thence, and this [nature] being constrained.
P. 475, C. D.) F. 311 r. m. The present life is strictly a valley of weeping, the place of sighs, in which are situated sorrows and pains and all joyless deception. Most blessed, therefore, is he who, fleeing the valley of weeping as much as strength allows, seeks the things above, and with the reception granted to him by God, always works out his purification, disposing in his heart the beautiful ascents and advancements and high thoughts according to the soul and those conductive to God. Et paullo post: "Such is he who proceeds from strength to strength and disposes ascents in his heart." F. 311 r. i. Every soul having become sinless... does not ascend all at once, but using certain steps, the advancements according to virtue.
P. 476, E. "So that we might converse without cloudiness with God and recall our mind a little from those things that lead [us] astray." F. 313 r. m. (ad: without cloudiness) With an unclouded mind. Ibid. (ad: from those things that lead us astray) From the multiformly wandering senses.
P. 476, E. 477, A. "Let us know the time of action and the higher leisure." F. 313 r. i. He called leisure here tranquility, being at leisure and idle from the practical affairs of life, but occupied with spiritual contemplation. And this is higher than the practical life, separating the mind from the multiformly wandering senses, which, wandering, lead us astray.
P. 477, B. "When calm ripples and plays gently against the shores, something sweet and mild." F. 313 v. m. Rippling little by little and playing quietly against the coasts.
A Rocks placed in front restrained the wildness of the sea. "Sea-weeds" are sea mosses. "Human things" are things having a stormy, unstable, and bitter character, just as the sea. He brings forward the prophet David (1), calling the multitude of worldly tribulations waters, and they touch the soul itself and choke those who are not able to swim through them well. The incorporeality of the soul. To have a heaviness of mind and sobriety (2). P. 478, B. "They mock... or they pity those who are shaken." "They mock," according to Democritus the Abderite (3). But they pity out of kindness those who are so wretchedly situated regarding things here. P. 478, B. "Of the time... to philosophize outside." When there is no arena present, to philosophize in words alone. As if by some image... the sea-weeds being shaken easily by the waves and the rocks remaining unshaken (4), he has shown our condition. "Is... a myth is a false discourse, picturing truth." Regarding "the philosopher" here (p. 478, E.), he is the one who is truly to be considered a philosopher, who makes his entire life a practice of death (5), who has been crucified to the whole world, and to whom the world has been crucified (6), and who, dying according to the present life, lives the life hidden in Christ (7), and who no longer lives himself, but Christ lives in him (8). P. 479, B. "He will reject," that is, he will put far away, or he will not associate with it as truly noble, as counterfeit and not genuine. For it was customary for the ancients to reject from the outside whatever was spurious and not genuine, from which the word has also been adopted. P. 479, E. "Of the decaying body... it will flourish," this soul has a nature, especially and more purely, to look toward the things from above, not being troubled by the passions. And if it seems to the One who bound it from the beginning that this should be released from the body, it will gladly accept this dissolution as a necessary freedom; for this body is a guard and a prison B. All the saints lead, and they set their desire as much as possible on being delivered from this and being with God, and they rejoice that death is being destroyed and mortality is perishing, but not the essence of the body. For if one were to see a statue being melted down, he will not call this destruction, but a better craftsmanship. P. 480, A. [9] "Of an hour," that is, of some proportional beauty. P. 480, B. "He will contemplate the earthly and the heavenly." For philosophy is the knowledge of divine and human things. He will contemplate the heavenly ranks and the order in them and the ceaseless hymnody. P. 480, B. "He will practice death" by choice; for philosophy is a practice of death; or also the natural death, by keeping it in memory always (10). Another [death] is the one which is also praiseworthy, which has come to us through philosophy, concerning which Paul says: "Put to death your members which are upon the earth" (11), which the one who is truly a philosopher practices (12). If we show gentleness, we shall be unassailable by all. For if someone speaks ill, he has harmed us not at all, but he has harmed himself the most; if he wrongs us, again, the hurt stands about the one who has done the wrong. P. 481, A. "Teaching by deed what he was not able to [teach] by word." For word is not so able to call toward imitation the one speaking as the things themselves lying before one's eyes. "A wild ass in the wilderness," as being outside of material things and those that entice the sense. "Extend... being poor to the rich" (13). "Unprofitable... for the poor to be extended along with the rich of this world." "The appearance of the letter, and the meaning are opposed to one another." "He who philosophizes on divine things and is lightened by the protective powers of the most holy God as if by some wings." P. 481, E. "Let me say a head" [recapitulation]—in a gathered way and summarily. P. 481, D. "In a body, unchanging" (14). C And then you will say the saying of the Laconian: "The soul is not truly measured," and one must look at the man who is within, toward the one who is within. D
B to be restricted to a place. And they establish this in the heart; but the spirit is strengthened against the devil. P. 481, D. *In passions passionless.* F. 319: Capable of being seized and not wounded by passions. F. 319, note 1: Those who have been characterized according to its (understand: vice) intent have been condemned by those who are wise. F. 320, r. s.: Having shown him (namely, the philosopher) to be unwounded and indestructible through all manner of temptations. P. 481, D. *If to any of these I am vulnerable and capable of being seized.* F. 320, r. s.: If I shall appear vulnerable to any of these temptations which I have enumerated, and through which I have shown the philosopher as unwounded. P. 481, D. *Those who hate and make war.* F. 520, r. m.: Those who hate and slander us, as though shooting at a target. P. 482, A. *I know one wisdom.* F. 320, v. s.: I know and I name it. P. 482, B. *For if I also were to put off this heavy garment as quickly as possible, in order that I might receive a lighter one.* F. 320, v. m.: (ad: garment) I mean the body of humiliation. P. 482, C. *But you are not a stranger and sojourner?* Elias f. 320, v. i.: He appeals to Psalm 38:17, where "sojourner" and "stranger" are placed together. P. 482, C. *The diseased.* F. 321, r. m.: The diseased, of the unruly matter. For from this come diseases. F. 321, r. m.: The phrase "that I might boast a little," is a healing of the boasting that is apparent, but not existent. P. 481, A. *Our affairs are shaken and swayed.* F. 521, v. i.: Are moved and disturbed. P. 483, C. F. 322, v. s.: The whole intelligible world appears to the whole sensible world symbolically, as shaped by forms, and the whole sensible world, known intellectually to the whole intelligible world, is seen simplified according to reason. F. 322, v. n.: And otherwise, you will perceive the mind as God, and the ascent as the upward tension toward that (Goal) through contemplation. F. 526, r. m.: The heart is a symbol of the irascible faculty. For the irascible faculty is the boiling of the blood around the heart. Ibid.: When the soul acts according to nature, its desiderative part reaches out for virtue, but...
D P. 483, E. *They play at dreams.* F. 326, v. s.: They play at dreams, that is to say, they think this in vain; for both the dream and the game are vain. And to play at dreams is an intensification of vanity. P. 484, C. *For it has made us share in injustice and share in pain.* F. 324, r. i.: To consider the things of friends as common, and to judge that we share in injustice with them, this has caused us to share in the pain of these friends. F. 324, v. m.: Faith is recognized as a great provision for salvation. F. 325, v. s.: (ad p. 485, B. *Remedy... cicatrizing*) "Completion" and "cicatrization" are placed together.
Or. XXXVI
P. 634, A. *For you hang upon me and upon each other, holding onto the One and God, all of you, from whom and for whom are all things.* F. 325, r. i.: You likewise are suspended from my tongue and each of you from one another. Ibid.: All are suspended from God, from whom also all things exist, and to whom they are referred as to their Creator. And this is Apostolic. P. 635, A. *Unless someone should suppose this very thing to be my wisdom, that I know that I am not wise.* F. 327, r. s.: Socratic is the thought, which this great man employed, saying that he lies below all and knows nothing except that he knows that he knows nothing. P. 635, A. *Not being near to true and primary wisdom.* F. 323, v. m.: Far removed from true and primary wisdom. P. 635, A. *To suppose that one is something while being nothing.* F. 323, v. i.: They suffer from the double ignorance according to Plato, neither knowing anything wise and, moreover, not knowing that they do not know. P. 635, C. *But neither am I of the elegant and pleasant, and the kind to steal goodwill by flattery.* F. 527, v. i.: But not even of the charming, he says, in conversations, and capable of sweetening them, so as to... gain the goodwill of the many by flattery. P. 635, D. *Our simple and unadorned...* [alt-version omitted]A have made a cunning piety: attempting to distort our simple piety, which is also truthful—for falsehood is many-sided—and they have made it unskillful, surpassing mere art, in a sophistical and syllogistic way.
F. 328 r. m. locution: *to read*—to be whirled around into the holy things.
F. 328 r. i. (God) who steps into hearts, and who reaches through thoughts and intentions.
P. 630, D. *To be mastered by their own problems*) F. 328 v. i. to be enslaved to one’s own problems.
F. 329 r. m. more secretly.
P. 642, B.) F. 329 r. m. neither to enslave the subordinate as a slave, but to tend to them as a fellow-slave and as one entrusted by God, etc.
P. 642, C.) F. 329 r. m. but to become gods to those who are subordinate, in that they show kindness, and feel pity, and provide.
P. 642, D. *tablets*) F. 329 v. m. the tablets of ranks, which we call mandates.
P. 642, D. *those ... imposing in their beard and cloak*) F. 355 r. s. Now, the *tribones* were certain dark-colored tunics, which the philosophers used to wear.
P. 643, D. E. *the sophists... hunters of public applause*) F. 329 v. i. (sophists) by means of certain technical tricks of words and phrases; this is another kind of imposture. Stealing the truth, they gathered together some false and disparate things; and from this they were heralded and admired by the vulgar crowd, as having attained the peak of wisdom.
P. 643, A. *drunk with new wine*) F. 535 r. i. drunken and having his head reeling.
ORATION III
F. 531 r. s. *The discourse is of a reprimanding nature...* the rebuke is not unrestrained, but to the things that constrict it mingles those that soften.
F. 531 v. m. The ungrateful Jews.
F. 332 r. s. (The Lord) for the sake of our consolation and salvation, having reached our extremity.
P. 69, D.) F. 532 v. i. (on the place in Matt. 22:2, praised by Gregory) *at the wedding* (there the things of the New Testament are likened) on account of the brilliance of the things, and since all is full of spiritual joy. Therefore John also calls Christ the bridegroom.
F. 333 r. m. Those who have foolishly inclined toward more earthy things do not see the intelligible things.
P. 70, A.) F. 333 v. s. (on the place in Luke 14:18 sq., praised by Gregory) it signifies the various... worldly cares, for which we foolishly cling to the more earthy things and despise the spiritual and heavenly ones.
P. 70, D. *stung by a gadfly*) F. 334 r. s. A gadfly is properly a provocation, or a burning, a frenzied heat.
P. 70, D. E. [8] F. 334 r. m. It is characteristic of this all-wise teacher to strike skillfully, and to heal again, like a doctor, the wounds with the medicines of gentle words; and a little later: he struck with reproaches, and now he heals with milder words what has been struck.
F. 330 r. s. locution: to honor exceedingly. F. 330 r. s. locution: luxuriation in good things. F. 330 v. m. (Virtue) stands as something difficult to hunt down. F. 336 v. s. locution: to concoct plots.
ORATION XVIII
P. 256, A. *Because of the changeable and alterable [nature] of the human character and constitution*) F. 338 v. i. (on: *changeable and alterable*) the easily changed and the easily turned.
F. 341 r. m. of the flesh... pressing down, the spirit, being light, soars toward God, not being weighed down by their heavy covering.
ORATION XIII
F. 342 v. m. locution: to be gotten out of the way. F. 342 v. i. Nothing is to be rejected by Him (i.e. God). F. 343 r. m. The Pharisee in the Gospel of Elias is called *the immoderate* and *the boastful*.
P. 253, B.) F. 345 v. s. (on: *we... today*) for this Eucharist does not need words that are adorned, nor elegance of speech.
F. 343 v. i. (on: *he set the storm into a breeze*) but a breeze is a calm spirit, that which is favorable and conducive to sailing. Ibid. The violent and sudden force of the heretics. Ibid. The waves of the heresy boiling up in those times. Ibid. He distributed a deep calm to the flock of the Doarians.
A For the knowledge of character and of the senses, as well as the stability of the soul, is the knowledge of one's own thoughts and an inviolable purity of mind. This occurs when the mind turns inward, away from the wandering of the senses, having been stripped of the images and forms arising thence, having abandoned below the idols of the imagination, and conversing without defilement with God. Then, being purely illuminated by the rays from on high, and always receiving light from light—the clearer from the dimmer [(5)]—it hastens back toward God, the Primal and Supreme Light; or rather, it returns toward the Source of the illuminations and enlightenments here below, where every yearning finds its rest, the blessed end having drawn near. For unless it dismisses these things, it cannot turn back to itself, nor converse with God without clouding and without obstruction. For these things, when they intervene, cause confusion. B [f. 352 v. s.] By the little steps of guidance and instruction, it leads one on to higher truths.
ORATION XVII
P. 317, A. *According to the laws of tropes.* [f. 354 r. m.] Elias discourses at length on the trope in general, stating: “'Hidden' (ὕφαλον) is said properly of rocks concealed in the depths of the sea; but the Theologian, transferring this from there, has named the 'hidden man' thus [(6)], and this has become a common name for both. Demosthenes also took the word 'to sharpen'—which is properly used of a sword—and applied it to one who is inciting someone to some act, saying 'Why, O fool, do you sharpen this man?' [(7)] And Heliodorus in the *Aithiopika* has said 'as the day was just beginning to laugh' [(8)], laughter being a property of the human being.” C [f. 554 v. i.] Once raised above those things that walk on the earth, he will find the only thing worthy of desire. [f. 355 r. s. (pousillanimity)] ...the man who is brave... breaking down the reasoning.
P. 318, C. *The great David, he who is amplified in tribulations* [(9)]. [f. 355 v. m. (God)] amidst these very things causes the soul to contain Him, and to be dilated.
P. 318, D. *Strengthening the paralyzed knees* [(10)]. [f. 355 v.] (that is, in tribulations) he who hopes in Him shall not be brought to sigh.
A Indicating Isaiah 35, 5: *Strengthened be the paralyzed knees*, he adds an explanation for *strengthened*: that is, be restored. F. 355 v. i. *And it is listlessness* (p. 518, B.) ... a harvester of worldly things, a slanderer of God... and the things that generate it are the insensibility of the soul and forgetfulness of God. P. 319, E. *A cycle is there*... of human affairs—F. 357 r. m. For nothing of the things here stands fixed. For a certain circulation, he says, there is of human affairs, being moved always and unstable. And the saying of Herodotus who says: "A cycle of human affairs exists, and it being revolved does not allow the same ones always to be fortunate." P. 320, D. *It is moved* for, so that I may speak thus, the whole around the unmoved, and is shaken, not in word B by any means—F. 357 r. i. (ad: in word) that is, by nature. P. 320, B. C. *Nothing unmoved... nor even level, nor self-sufficient*—F. 358 r. m. of the things in us. And this is also of Aristeides, saying somehow thus in his own discourses: "Nothing of human things is secure, nor level, nor self-sufficient." F. 358 v. m. (The temperate) *are disciplined by misfortunes, so as not to grow wanton in good fortune*... and as gold in fire, in so much as it is alloyed in relation to virtue and false, both being cast off and being purified by the fire of temptations, they are well-pleased in weaknesses. P. 321, A. F. 358 v. m. The following is in the teaching of Peter. For a suffering soul, he says—that is, one laboring and constrained by circumstantial things—draws nearer to God. P. 321, C. F. 559 v. m. Of this (sc. the natural order and sequence towards the rulers)... being guarded, all injustice is driven far from us. F. 559 v. m. (Good order) the subduer of injustice.
896 P. 321, D. F. 359 v. i. But by *law of the Spirit* he speaks of the things ordained by the Apostles, by which being beaten and set to work, they both proceeded to work and preached. F. 360 v. i. To those who have made no care C of the discerning power of the soul. P. 322, B. *They have trodden upon it* F. 361 r. s. and by foundation he means stability. F. 361 v. m. From the virtue or vice of those who rule, there is a certain great increase of the public [state] toward this or that, because of the tendency of that which is ruled to be assimilated for the most part to those who rule. F. 362 v. s. All men are an image of God, even if vice, having been poured around, has darkened the God-like characters on some. D P. 325, B. *Migrating to another life, into which we shall all pass, playing a little* in this life of ours, whether as a prison, or a stadium, or a pre-figuration, or a shadow. F. 362 v. s. (ad: playing, or having played, as he himself reads) that is, having lived hypocritically. Then: "For apart from virtue, nothing else of the present life differs from hypocrisy because of its quickly being dissolved. And he called the present life a prison, having received it from the prophet David: *Bring my soul out of prison*, he says-and a stadium as a place of competition, and a pre-figuration as a shadow because of its instability." P. 323, D. *From whom is the discourse to you* Elias f. 363 r. s. brings forward the same things to this place, which he annotates at r. 28 v. s. to p. 505, C., with a few things changed, which we indicated there. F. 365 r. m. expression: the containment and governance of the creation. P. 324, A. *When... being shown mercy*. [alt-version omitted]
ADDITAMENTA AD ELIÆ COMMENTARIOS. τὸ μὲν... βίαιον οὐδὲ μόνιμον, τὸ δ' εὐνοίᾳ χειρού- A μενον παραμένειν μάλιστα πέφυκε. P. 324, ε. ἔτι μικρόν, καὶ ὁ κόσμος παρέρχεται καὶ ἡ σκηνὴ καταλύεται. F. 564 r. m. It shames him even now, that all things here are transient. For this reason, he calls the world a "tent," by a metaphor from the tents which farmers pitch for a time and then strike again. P. 325, B. The emptying of Christ for our sake. F. 365 r. m. "Emptying" is called the immutable descent into a lower garment than his worth, and the putting on of the human form. OR. X. P. 233, A. That I might have leisure and the life of a philosopher in stillness, leaving all things to those who wish, and speaking with myself and with the Spirit. B F. 366 r. i. The principal work of stillness is the unburdening of all things, both reasonable and irrational, tireless prayer, from which speaking to God arises for us, and thirdly, the unviolated working of the heart. F. 366 v. s. Locutio: To be attached entirely to the movements of the mind. P. 239, C. These things. F. 367 r. m. I was reasoning these things, and my soul was swayed by such reasonings. P. 239, 1. Writing... shadows and dreams, and feasting the mind on vain figments. F. 367 r. m. (ad: feasting) To cheer and delight. Ibid. (ad: dreams) Which the soul, having become slothful and languid, is accustomed to fashion by itself. C P. 239, C. Why now? These things, etc. F. 367 r. m. The things deliberated by this great one... have fallen away from the words of the Father and from those that prevailed regarding Basil. P. 239, C. Old age of wisdom. F. 367 r. 1. As there is an old age of the body, so also of wisdom, of stability and perfection. F. 367 r. i. He also calls old age a harbor, as if by calms and the lack of agitation of the passions. P. 239, D. Being rich in God. Elias, explaining this, f. 367 r. i., uses the expression: "To be rich in God, and to abound in all spiritual things." F. 367 v. s. And it was enraged and tossing. For anger is a sort of avenger. P. 239, D. I smile at the Spirit, and my D heart is established for me. F. 367 v. s. My soul is poured out from pleasure and seems to smile, while formerly it was gloomy and downcast; and my heart is now in a joyful state, while formerly it was clouded and troubled. F. 367 v. i. sq. where it speaks of the fall: From there... the myriad passions of evils crept in upon us. P. 240, A. One has put forward one tent, another a more respectable one. F. 368 r. s. (ad: tent) A facade. He indicates a more orderly concealment. F. 368 r. s. A pair not unnamed, being and being called. Ibid. More exceedingly wounded by the love for one another. F. 368 v. m. By interpolating the "perhaps" (p. 240, D), he has cured what seemed arrogant.
ADDITIONS TO THE COMMENTARIES OF ELIAS
Or. XXVII, p. 487, A. The beginning of the Commentaries. F. 1 r. s. Where Elias teaches that the Eunomians were also accustomed to be called "Anomoeans" (unlike) and "Exoukontians" (from nothing). P. 494, D. F. 11 r. m. Regarding Pythagoras: He... being a philosopher, he himself practiced silence, and ordered those who came to him to be silent for five years before all else, only listening. Then he allowed them to speak, as having already gained the power of speech. And he calls the "Orphic beans," which Pythagoras took from Orpheus not to eat. For Orpheus dogmatized that a philosopher should not eat beans, I think because of the blood, which, as a heating agent, stirs one to venery, or because they send up swift vapors to the brain that confuse the mind and make dreams disturbed. Pythagoras confirmed this dogma after him. The "He himself said" is a similar sort of new arrogance; for the Pythagoreans, declaring something and being asked for a reason or proof and confirmation of what was said, replied "He himself said," that is, Pythagoras himself said, considering his words worthy of belief and irrefutable. Pythagoras handed this down to them, a certain new and strange arrogance. P. 494, D. F. 11 r. i. After the words: "he confirmed what concerns the beans," add: raving about transitioning from this body to that and again to another, and accomplishing such cycles according to the proportion of their own sins. Wherefore also the teachings…he called remembrances of the former opinion, which, having fallen into oblivion after being bound to the bodies, they scarcely ever come again into remembrance. [alt-version omitted]
P. 495, A.) Ptolemy… the Alexandrian, and Hero, and the mathematicians according to them, say that the air is composed of these two things: the full and the void, intertwined and segmented by both, like a sponge, having empty spaces within the body. For that air is also a body is evident, etc.
P. 495, B.) Concerning worlds, those according to Democritus. For he and those according to him said there are many and infinite ones, so that, he says, the divine power might not be enclosed, nor the infinite goodness of God.
Or. XXVIII, p. 498, B.) B Plato…and before him Hermes, who was called thrice-great among the Greeks, serving a vain opinion and wishing to carry off the glory of having grasped what the nature of God is, did not use such words poorly; for this was not done unskillfully, but very craftily and technically, through which they supposed they would be thought to have grasped the nature of God, and to escape refutations. For he wishes to signify that what is difficult is not impossible, but rather what is tiresome and arduous. If, therefore, it is not impossible to understand God, what His nature is, but only difficult, it will eventually be grasped by those more perfect in habit, which is absurd. For *no man has ever seen God* (Jo. 1, 18), that is, has known what His nature is, not even the first-ranked of the heavenly powers, as he will immediately say. But this is the knavery of Plato and Hermes. But in order that they might not, when required to express what was thought, and being unable, be caught and refuted, they perhaps secured this also under a cloak, bringing in that the thing thought is inexpressible.
P. 499, A.) The phrase, *What eye has not seen and what ears have not heard*, and what follows (1 Cor. 2, 9, ap. Gregor.), the Apostle received from the so-called apocryphal book of the prophet Elijah. Which things, being for the present incomprehensible, will be understood by those who become perfect later, when they have cast off the mortality of the body.
P. 507, A.) The following is exclamatory: O the ridiculous inheritance! For Homer says: *All things have been divided into three parts* (Il. XV, 189), *each one sharing its own honor*.
P. 507, B.) Some named demons and gods the same; others called the greater and older ones gods, and the lesser and younger ones demons, and others the heroes. For Hesiod also says: *For thrice ten thousand are upon the earth* (m. 2. correctly *ἐπὶ χθονί*) *the fruitful* (m. 2. correctly *πουλυβοτείρῃ*) *demons, immortal guardians of mortal men*.
P. 512, C.) C According to synthesis, union is that which is according to hypostasis, which constitutes one hypostasis out of the united bodies, preserving the natures that have joined for union, and their difference, and their natural properties, undistributed and immutable within itself, while it itself has no hypostatic difference toward itself.
P. 543, C.) Great is the difference of man toward other animals, and of them toward man and toward one another. And if you should seek the causes of these, the book of the *History of Animals* (n.m. Aristotle’s) will afford you abundance, as will the *On the Use of Parts* (n.m. Galen’s). Ibid. That they are born…is said, not only from the same things the same things, as Aristotle details in his book *On the Generation of Animals* (m. 2 mg. correctly: *γενέσεως*)—but also from other things others.
P. 515, D.) What Euclid, he says, was able to imitate these? And Euclid was this teacher of geometry, who, having composed geometrical books, wrote about figures. And drawing certain lines, he was accustomed to order that the figures of these be removed from the matter and, being imagined in the mind, to contemplate through them other intelligible things. He said therefore that lines which do not exist are like those which do not remain in the contemplation after the removal of the forms, or as those which do not exist now in use as they did for him formerly, who was laboring with the proofs concerning such things. For the useless is equal to the non-existent.
P. 516, A.) Knossos, a city of Crete, in which Daedalus the sculptor or image-carver, who seemed by the precision of his art to breathe life almost into inanimate things, fashioned the dancing floor for Ariadne and the chorus of women around it, of which Homer makes mention, saying: *And in it the famous Lame-God fashioned a chorus like that which once* (correctly: *οἷόν ποτ'*) *in wide Knossos* (correctly: *εὐρείῃ*) *Daedalus fashioned for Ariadne of the beautiful tresses.*
Or. XXIX, p. 525, E.) For how is it lawful to say that that which is from God and is His own offspring, as the great Athanasius says, is from non-existent things?
P. 527, D.) He spoke of "ambidextrous" ironically, or perhaps also as if a dilemma were brought forward. For the ancients called a man "ambidextrous" who used both hands equally. Thus Homer speaks concerning Asteropaeus: *he said, throwing with both hands*.
P. 529, D.) He calls sophisticated wisdom "superfluous," which the heretics used, putting forward these sophistic fallacies. From which also he [Gregory], taking the causes, solved their insoluble problems, just as he has now done, having taken the starting point of the present problem from Aristotle. For he, opposing Plato, who said that time is in generation, reasoned thus, so to speak: If time is in generation, time and generation [exist], and he goes on to ask about this time again. And if this [time] is also in generation, time is again generation, about which, asking similarly, I ascend to the infinite, and thus the eternal is revealed. But if it is not in generation, it is altogether eternal. Therefore, time is eternal. For what is in being, but in generation, is altogether eternal.
P. 531, A.) As Plato and those around him, and those from him, declared that matter and the ideas were unbegotten, so also the Manichaeans, babbling of two principles, good and evil, light and darkness, introduce darkness as unbegotten.
P. 534, C.) There being thirteen kinds of fallacy, as the book of *Sophistical Refutations* details, one of these is that which is said according to a part and simply. And it happens when one states what is said in a part and specifically, simply and universally. There follows the example of the white Ethiopian.
Or. XXX, p. 543, A.) This furthermore concerning Origen: For he, among other things in which he acted impiously against the Holy Trinity, did not say according to the true word of orthodoxy that the Word of God assumed a flesh ensouled (m. 1 *ἐμψυχωμένην* with the *μ* erased) with a rational and intellectual soul from the Virgin, but he claimed that He had been united to the Mind before the foundation of the world, to that one which, as he said, was chosen from myriads and suffered no change, and that at the end of times the Lord also assumed human flesh together with it, which he also maintained would again be laid aside.
P. 545, C.) Even if the combined thing is one, it is not so in its nature; for this is of the confusion of Eutyches, who confuses the natures after the union, but [it is so] by the encounter and meeting of the two natures into one composite hypostasis. For we neither deny the difference of the natures, as he did after the union—from which the one Christ was composed—believing the natures to have remained unconfused, nor are we ignorant of the union according to hypostasis.
P. 555, C.) These things [are] of the…
heresy of Apollinaris, who, among other impieties, taught that the Lord had assumed a body without soul and without mind, and that His divinity existed in place of soul and mind.
Or. XXXI, p. 560, D.) F. 155 v. i. El. and Marcion, the heresiarchs. Those from Simon [Magus] honored the Ogdoad on account of the aeons among them. For he mythologized that the Depth, having consorted with his own Silence, begat Mind and Truth. And he fashioned the progenitors the aeons as the Depth and Silence, as has been said, and from these, second [in order], Mind and Truth, and from these, third, the Word and Life, and from the third, fourth, Man and the Church. But those from Marcion, increasing the malady, worshipped a triad because of those [thirty] aeons regarding which (F. 156 r. s.) he raved. For they raved that (there follow the things you have in the Excerpts, with these things added:) those numbered with the aforementioned eight make eighteen, and Man and the Church [make] another twelve aeons, with which they amount to thirty in all. It is superfluous to write the names of these, because of their old-wife’s tale character and their utter ridiculousness and repulsiveness. Similar [material in] Elias f. 301 v. m. to Or. XXXIII, p. 614, C.
P. 566, B.) F. 163 r. p. m. I think that few, except for a small number, are ignorant of the Phanes, that he is one, even if he is spoken of in the plural, and in the Orphic poems he is introduced along with the other gods, and Phanes is said to have his genitals around the source, and similarly also Erikapaios. And Phanes is said to have presided over the life-giving power, and Erikapaios over others, strange etc. B
P. 566, C.) F. 163 v. m. What will they say in reply to what is spoken by Homer from the person of Poseidon? For they will not be able to allegorize this as well. For Homer introduces Poseidon saying these things and in a certain way physio-logizing: that to him was allotted the ether in the distribution of the whole, but to Hades the place named for the dead, that is, the subterranean [region], and to him, the one raving these things, the sea. But the earth, he says, is common to all, that is, public, and great Olympus. Which [are] etc. in the Excerpts. C
P. 574, B. "As one... philosophized") F. 176 r. i. These things are from the revelation of Gregory the Wonderworker, whom this inspired and namesake [author] praises as God-bearing.
P. 575, B. "numbered with") F. 179 v. i. (The Spirit) is numbered with [those] by those who piously theologize for the completion of the holy Trinity. For there would not be a triad if this also were not numbered with [them], as the great and wonderworking Gregory was initiated into the mysteries.
P. 582, D. E.) F. 191 r. i. Into the one born, as we say and glorify, into the one created, as the Arians say, and into the one beginning from Mary, according to Photinus of Sirmium, who said that he began to be from Mary, not having existed at all before, and into the one resolving whence he came into being, according to Marcellus of Ancyra. For he taught that as the Word having come forth and having accomplished the dispensation, he was again resolved into the Father, from whom he came into being. But Apollinaris preached Christ as a mindless man, saying that the divinity was sufficient in place of the mind. D — (F. 191 v. s.) And he taught that this same one existed, saying that [as] man he descended to earth, bringing with him his own body, which was pre-existent and consubstantial. — And he said that he was again appearing, raving that he took human form by pretence and fantasy, being in appearance man, but not in reality. And likewise he said that concerning many spirits, the one and same Spirit was divided: into the uncreated, as we rightly believing say, and into the creature, as Macedonius, who was bishop in Constantinople, and into the activity, as Eunomius and before him Aetius, and into the empty name, as Liberius [and] Sabellius.
Or. XXXII, p. 596, A.) F. 214 r. i. 6.. Pyrrho became a disciple of Epicurus, but he taught the incomprehensibility of all things. Wherefore some called his arguments and syllogisms "objections," as hindering all inquiries, and others (F. 214 v. s.) "suspensions," as holding them back and preventing them, because of teaching that all things are incomprehensible, and others "contradictions," as contradicting everyone. Such was Pyrrho. But Chrysippus was a nephew of Plato, and he used very clever and difficult syllogisms in discussions, so that he even handed down a technique of such syllogisms, the solutions of which later philosophers have written and handed down in turn.
Or. VI, p. 191, B.) F. 244 r. p. m. Josephus, in the capture of Jerusalem, which happened by the Romans under Vespasian and Titus his son, reports that a certain woman, Mary by name, of the father Eleazar, sacrificed her own child and made it her own food, which he said was a remedy for famine. But Symmachus and Theodotion have delivered [the word] Nazirites as [meaning] those who are sanctified and those separated from the womb to God.
P. 194, C.) F. 280 v. m. The divine Cyril received the Holy Spirit as [an] peace surpassing all understanding. For this surpasses all understanding, not only human, but also spiritual, through which the only-begotten Son also reconciled all things to the Father.
Or. XXIII, p. 432, B.) F. 263 r. i. This has stirred up the thought, correcting the erroneous suspicion of the Tritheists.
Or. XXII, p. 424, C.) F. 284 r. m. According to the opinion of the Theopaschites, if the Son suffered and died according to his own divine nature, the Trinity became a duality, the Son having died, and therefore it was a duality until his resurrection from the dead.
Or. XXXIII, p. 614, B. C.) F. 301 v. m. Valentinus, cutting one archê, the one God, into two, in teaching two archai, that is, two gods. He said the Creator was another beside the Good; and the Good he named Father of the Only-begotten, and the Creator he called just. For [he claimed] the one in the Law commands to cut off eye for eye and tooth for tooth, and the one in the Gospel advises the one struck to turn the right cheek and the other to the striker, and the one commanded to hate the enemy, but the other rather to love him, and such like.
P. 614, C.) F. 302 v. i. Marcion, having babbled many and various theologies, assumed a creator God [composed] of twenty-four elements, that is, letters, of which the head was alpha and omega, the neck beta and psi, the shoulders gamma and chi, the chest delta and phi, and the subsequent parts the same way until the feet, which are (f. 302 r. s.) mu and nu. And he called these twenty-four elements numbers, as indicating numbers, each of which he said indicated each power of such a god, concerning which it is superfluous to speak because of their old-wife’s tale and babbling nature.
P. 614, C.) F. 302 r. s. Montanus brought along a certain possessed and wanton woman, and dared to call her the Holy Spirit. Similar [material in] Elias f. 280 r. m. to Or. XXII, p. 421, E.
P. 614, C.) Manes [held] matter with darkness. F. 302 r. s. Manes assumed and taught that both these were uncreated and co-eternal with God.
P. 614, C.) F. 502 r. m. Novatus, being a presbyter of the Roman church, did not receive into repentance those who had fallen into denial of the faith. But not even anyone else, he said, who had sinned after baptism ought to be received into repentance. But he did not even admit the twice-married; whom the orthodox, having deposed as setting aside repentance and [wrongly] calling himself pure and blameless, called "Cathari" ironically. Similar [material in] Elias f. 280 r. p. m. to Or. XXII, p. 421, E.
II. BASIL'S AND OTHERS' SCHOLIA ON ST. GREGORY'S ORATIONS, EXCERPTED FROM THE MUNICH CODICES. COD. 34.
BASIL'S SCHOLIA ON GREGORY NAZ. ORATIONS.
*Oration I. On Theology.* Fol. 309, r. *form.*: those puffed up to know all things. F. 310 v. *katablakeumenois* [dull-witted/stupefied]: they are foolish. Xenophon in his *On Horsemanship* called the sluggish man a "dullard" (*blakôn*), which agrees with the present context: those with ears corrupted and minds sluggish. F. 315 v. *sphadazousa* [struggling]: complaining, bearing [something] with difficulty. Thus [use] the Attics. F. 325 v. *being ignorant even of this very ignorance*: to be ignorant of ignorance is the result of extreme stupidity and lack of learning, so as not even to perceive or realize this very thing, that one is being foolish and senseless (f. 326 r.), and does not know, nor does he perceive or sense that he is ignorant, which is what is called double ignorance. And thus Plato wishes to call it, having been the first to arrive at this concept. F. 329 v. *to oknein* [to hesitate/shrink]: it means to be afraid and to put off a future action, which one might perform.
*Oration II. On Cyprian.* F. 330 v. *emporeuma* [a remnant/spark]: strictly, a small remnant of fire remaining in the ashes. But it is used metaphorically for a remnant of knowledge, of virtue, and of vice, or of memory.
*Oration III. On the Maccabees.* F. 334 v. *kata* [according to/like]: the preposition also signifies similarity. Pherecrates mentions *mixophryx* [half-browed], meaning "like me," in place of "like me" (meaning "similar to me"). Similarly, Herodotus also uses it in his second book regarding the ibis.
*On the Holy Spirit.* F. 383 r. *apoknesantes* [having shrunk back]: having fallen into hesitation and sloth. It is derived from *oknos* [hesitation]. Now *oknos* is a type of fear. For fear is divided into *oknos*, which is fear of a future action; into *kataplêxis*, which is fear from a great phantasy; into *ekplêxis*, which is fear from a habitual A phantasy; into *agonia* [anxiety], which is fear of a fall, that is, of failure; into *aidos* [shame], which is fear of the expectation of blame; and [it signifies] shame, which is fear [arising] over a shameful deed performed. F. 386 r. *pothen* [whence?]: some connect and accentuate the *pothen*, as if it were oxytone, unaware that, being barytone, it stands in place of a negation, equivalent to "not at all." This is frequent in tragedy, among the comic poets, and in Plato. F. 392 v. *he speaks of the Greek vanity introducing into the Church certain under-structures of the essences, handing down [knowledge] from the highest and divine [realms] down to the lowest.* Julian, who wrote the Chaldean *Hypotyposes*, utters much such nonsense. But his commentators—Porphyry, Iamblichus, and the Platonist Proclus—babbled no less, [positing] that from the first cause, by a sub-structure, everything descends gradually through chains [of being] down to the last and the B termination of beings, as they themselves say; and that from these [premises] they cleverly sophisticate about those [beings] which possess existence timelessly and unchangeably, and about the consubstantial divine hypostases, and [about] those who reason such things. F. 394 v. *diagrapsomen* [we shall cross out]: that is, we shall abolish [the term] "the Unbegotten."
*To himself, and against those saying that he desired the throne of Constantinople.* F. 409 r. *kompson* [refined/smart]: the term signifies the arrogant, the glib, the flatterer, and the pleasant. F. 410 v. *eriknomenôn* [wrinkled]: [meaning] wrinkled, shriveled.
*On the Apologetic [Oration] regarding not having received the presbyter.* F. 424 v. *medamou kibdêlou êchên* [no sound of base [coinage]]: metaphorically from base coins, upon which the Athenians, out of hatred for the Chians, used to mark the letter *chi*, and by striking it with their finger, they would conjecture from the sound the debased C and the genuine [coin]. It is said, therefore, regarding base gold and silver. F. 431 r. *apodyspetei* [he is impatient]: he is distressed, bears things with difficulty, and attacks.
On Gregory, Bishop of Nyssa
F. 440 v. “Let us place a door upon our ears”: How is it possible to place a door upon the ears and to wall them up so as not to hear? For there are some things one should not even hear, as if a door were closing upon them. But there is also a way to hear things that have been well opened, with exultation and joy. One must close them, however, not with wax like that Ithacan [Odysseus], but with the Word and divine law, so as not to hear the incantations of the Sirens and of pleasures, which soothe and draw one down to destruction. F. 464 v. *kompsoi* [elegant]: that is to say, haughty and proud.Written out concerning dogmas and the appointment of a bishop
F. 491 v. “As though having closed the senses”: that is, having shut, having closed, and having constricted them.COD. 204. Scholia of an Anonymous Author on the Orations of Gregory of Nazianzus. Oration 8. F. 22 r. *theatrisasa* [having made a spectacle]: as if having escorted [them] in a procession and a theater. For they would lead the champions, kings, and generals who had been victorious—and those who had defeated enemies and compelled them to terms—through the middle of the city, crowned with spoils and captives, while others acted as their guard and sang their praises. This, therefore, they called *pompeuein* [to march in procession] and *theatrizein* [to make a spectacle of] and to be escorted by the many.
Oration 3. F. 24 r. “A great store of memory”: properly, the remains of fire remaining in the ashes. It is said also of the remains of knowledge, virtue, or vice. Ibid. “It seizes nothing of all that is pleasant to others”: it exalts, takes, and enslaves, and draws them to itself.
Oration 7. F. 29 r. “I shall speak, therefore, no soft and relaxed thing, nor of the sweetest and most general harmony; not soft and dissolute and slothful, or disjointed and un-rhythmic and rather discordant, such as the songs of the citharists are, which merely loosen and effeminate the hearer, but, he says, one very manly and intense.” F. 30 r. “Contemplation” is called an intellectual energy, from which is also contemplative philosophy, which is contemplated by the mind alone. Ibid. “Successful contemplation”: easy to strike [the target]. F. 31 r. “To play the sophist” is to deceive with words. Ibid. “We ought to lay claim to the brilliance from there”: this signifies to claim for oneself and to reach out for. Plato in the *Statesman* says: “Least of all laying claim to the kingly art.” A
Oration 9. F. 37 r. “The relationship regarding friendship... is threefold: either as of poems to poets, or as of fathers to sons, or of a friend to a friend.” F. 40 v. “Something very hidden and submerged”: the same thing by comparison, from the metaphor of submerged rocks, against which, because they are hidden by the waters of the sea, ships strike. Ibid. “Tribunes were certain garments, red or purple for rhetoricians, but brown for philosophers.” This was a badge worn by them daily, like the *skaramangion* of those involved in politics today. B F. 41 v. Concerning the story of the ring of Gyges: Plato says in the *Republic* that Gyges was Lydian by birth and a shepherd by trade, and once when shepherding on a mountain he found in a cave a bronze horse, and inside it a dead man wearing a ring, which he took and kept. And whenever he wished to become invisible—for the ring was rotatable—he would turn the ring’s bezel; but wishing to appear to those present, he would let it remain in place. Having once come to the palace of the Lydians, he turns the ring, becomes invisible, and entering, kills the king and kept his wife. Plato introduces the myth [to show] that a just man, even if he should gain the ring of Gyges so as not to be seen, would not even then be expected to do wrong. For the good must be practiced for its own sake, and not for the sake of anything else. Herodotus, however, says that at the instigation of the queen, Gyges killed her husband. C F. 42 r. “Even if we were pedestrians beside a Lydian chariot”: a proverb concerning those who wish to contend and do not grasp that the two chariots are very swift. Even if we were on foot, he says, we nevertheless ran as swiftly as the Lydian chariot, clinging to the lessons. Or [it means] we, the remainder, were like pedestrians who had not overtaken the "Royal" [the great Basil], who was carried along by his lessons as rapidly as a Lydian chariot. Pelops, having an exceptional Lydian chariot, having defeated many, challenged as a prize for the victor the hand of his daughter. We, therefore, ran a "beside-the-Lydian" [slow/failed] race, in place of being left behind, as the swift chariot was shown to be Lydian. Ibid. A woman named Polione living near Thrace had sons, Otus and Ephialtes, who grew year by year, as the most ancient account had it, by one cubit in length and three palms in breadth. These became D insolent and proud, and once they planned to set Ossa upon Athos—these are mountains in Thrace—and through them to ascend to
A fight against the gods on Olympus, against whom Zeus was angered and hurled a thunderbolt, and they were perishing for their pride. It had been foretold to their mother that they would be struck by lightning.
F. 45 r. *Pickled meat* (τάριχος) is said of anything, among fish and other meats, that is salted, dried, and desiccated.
F. 46 r. *The greatest thing is for all to be overcome by his own mind*: From Isocrates, in his *To Nicocles*: "You should wish to be a leader, he says, not through severity nor through punishing excessively, but by all being overcome by your mind."
F. 50 r. *And he did not even need a public proclamation, Crates sets Crates the Theban free*: Crates was a Cynic philosopher. He, as one might say, referring himself both to Crates and to him about whom he utters the phrase, said: "O men, Crates," that is, I, "sets Crates," that is, me, "the Theban free," meaning, I set myself free. And not to be enslaved B by money or property. For having left behind what he had, his fellow citizens, and all his own possessions, he thus uttered this phrase.
Ibid. *Turning the beauties inward*: Turning the outer and bodily beauties inward, so that he does not hasten to adorn the outside, but to brighten the inner and psychic beauty.
*Oration* 11.
F. 62 r. *Amulets* (περιάμματα) are those things worn about the hands, arms, and necks; certain dyed threads, little golden and silver crescents, or even those of baser material, which are tied by old women upon infants. *Incantations* (ἐπάσματα) are those things whispered by the same women over infants, for the purpose of averting evil, while at the same time they lick C their foreheads with their tongues and spit, while blowing from either side.
F. 64 r. *You transform* (μεταποιῇ): meaning, you refashion. Ibid. *And this is a touchstone*: Meaning, a trial.
F. 67 v. *If there is also a cleansing of the belly*: He says one should not receive things that pass through the senses into the imagination, as if into some belly, but rather, by the discursive and intellectual faculty, to ruminate upon these as if they were sending them back up, to work them through and refine them intellectually into spiritual nourishment. The metaphor is from animals that regurgitate their food by rumination.
F. 69 v. *We are deceived by empty hopes*: Just as some, warmed by vain hopes, are often deceived, having trusted in purity or some other of the more solemn ways of life, while being D full of myriad other sins.
*Oration* 12.
F. 69 v. *Nor is there a balance*: As if upon a pair of scales and a balance-beam, swaying, he says, the friend draws everything down, lifting it up.
F. 70 v. *Let us set doors for our ears.* See the excerpts from Codex 34, f. 440 v.
Ibid. *These are of those who live temperately*: That is, of those who gain mastery over the body and are unconcerned with all bodily things, and as it were, unloosing themselves and separating themselves from the body. For this is the true definition of philosophy, which is respected even by outside thinkers. For the true philosopher, always acting according to his mind, establishing his mind and soul outside of bodily things, and making no turning back—unless compelled by absolute necessity—is, in a way, separated and released from the body.
*Oration* 13.
F. 71 v. *To rise above the dyad*: Everything having matter, even if it possesses simplicity and uniformity, and even if it is thought to be among the coarser things, is nevertheless contemplated within a dyad. For it has a material substrate and a form; for every creature is out of matter and form. Therefore, to those who rise above everything that is in created things to be akin to God, and so on. Or he spoke of the material dyad, the "union" from which he spoke, as the yoking of the body to the soul, because from this it happens that it does not look up to God, being bound to bodily affection.
F. 72 v. *Wing-giver*: The trainer, and one who, as it were, gives wings and lightens one for the contests.
F. 73. *It is weighed*: As upon a balance and scales, it is weighed and balanced.
F. 74 r. *To call* (παρακαλεῖν) signifies simply to call, or to urge, or to console and gladden. For the customary usage in prayer is reproached.
F. 75 v. *Stern... I have pushed off*: He says this is proverbial. *To push off the stern* (πρύμναν κρούεσθαι) is for one who is moving along the prow and forward to turn about the stern and row backward. Those who are anchoring especially do this. Therefore, from those who were supporting this side and pleading (for them), and then suddenly changing and turning to plead for Basil—this he called "pushing off the stern."
F. 82 v. *Inconstant* (εὐρίπιστος) is said from *ripizō* (I fan), meaning one who is easily changed.
F. 83. *To be flattered* (περιποππύζεσθαι) is to be cajoled. For the word is formed from horses, which the grooms cajole by some quiet sound made with the tips of their lips.
COD. 216. *On the Holy Easter and (the) Slowness.*
F. 1 r. *Let us embrace one another*: Showing in this the affectionate, brotherly, and bond-forming nature towards concord. For "to embrace" (περιπτύσσεσθαι) signifies, as it were, to cling and be entangled with one another.
F. 2 v. *Creator*: of morals. *Teacher*: of dogmas. Ibid. *Locution*: Just as one puts off a garment, to put off the old man.
F. 6 v. *It seems to me*: To contrast with the stony heart, that is, the hard, unyielding, and resistant.
A that by nature tends to yield. Some, indeed, fall into a Bacchic frenzy over him, and are brought to excess. The scent of Vlachian perfumes also softens and relaxes the sense of smell.
F. 123 r. He rightly linked beds and acts of debauchery to revelries and drunkenness. For these are born from the former. For the reveler gets drunk, and the one who is drunk looks for a bed, and the one who (?) is debauched by wine is inflamed toward lawless unions and servile pleasures.
Ibid. Where he speaks of that which is "superfluous," Gregory admonishes—the Scholiast says: Plato also remarks somewhere that everything superfluous is babble, whether in speech or in deeds.
F. 123 v. One must know that a rustic (*agroikos*) is the one who dwells in the fields, but a boor (*agroikos*) is the ignorant, uneducated, and altogether senseless person.
F. 124 r. Plato says in the *Timaeus* that "was" and "shall be" are kinds of time, but we wrongly apply these to eternal essence. For we speak as if, if it was, it both is and shall be. Only "is" truly pertains to the true account. Having therefore taken this usage from there, the Theologian says that "was" and "shall be" are segments of our time and of fluid nature. For since human affairs are in motion and flux, their time is also recognized as such; indeed, the part that is passing, the part that is future, and the part that is present to it, are altogether elusive; before they are even recognized, all of it is gone.
Ibid. The mind, as the image of God, fittingly receives a dim and small contemplation of Him.
F. 124 v. Why is the Divine also conceived of, yet not perfectly grasped? It seems to me that it is so that through... C of being seen and grasped in some measure, He might lead us dimly toward Himself.
F. 128 r. Man was "naked" in the simplicity of his manner of life, in his artless life, and in his lack of clothing. For later, after the transgression, there came duality, the arts, and garments.
F. 133 v. "Egypt" is sometimes taken for the present world, sometimes for the flesh, sometimes for sin, sometimes for ignorance, and sometimes for affliction.
Ninth Oration, the same author’s funeral oration for the great Basil
F. 135 r. A cry of a suffering and lamenting disposition: "This was to be, then," that is, this also was reserved for this.
F. 141 v. A proverb is to "shoot outside the mark," used of those who fail, by a metaphor taken from those who shoot with bows and miss the target.
F. 146 r. *Xenageitai*: he is given hospitality. Ibid. *Erescholeitai*: he asks questions contentiously.
F. 146 v. "Not simple"... hidden and underwater; they are like hidden rocks, which, having little water on top of them, become the cause of danger to those sailing, crushing the ships that approach them.
F. 147 r. "Dusky tunics" were the worn cloaks, worn by philosophers.
F. 148 r. "For some of the bodies" etc.: according to parts called.
A for that which was said by Plato, love for bodies does not flow in the same way as the blossoms of spring, since the body—as it flowers—also ends. For just as when the flame of a lamp consuming the oil is finished, the flame itself departs with the material and is extinguished, so too, when the incentive of love (that is, the beauty of the body) withers, it neither subsists nor does desire persist, but it is dissolved. But the love that is according to God—the chaste love—since it desires the soul, which is an immortal thing, is for this reason also permanent; and the more it is imagined and the more it contemplates the beauty of the soul and its progress in virtue, by that much more does it bind to itself and to one another those who are longing for that same virtue.
F. 149 r. "If we must not be persuaded by those who say that all things are in all things, we must rather be convinced that we are in one another and alongside one another." The idea that "all things are in all things" was stated by Empedocles and also by Anaxagoras, though neither of them with the same intention. Empedocles spoke concerning the four elements, that they are not only defined and separate in themselves, but are also mixed with one another. And this is clear from the following: every animal is enlivened by the four elements. Anaxagoras, however, having found an ancient dogma that nothing comes to be from out of that which is not at all, abolished coming-to-be (genesis) and introduced separation instead of genesis. For he foolishly argued that these things are mixed with one another and are separated as they grow. For indeed in the same seed there are hairs, nails, veins, arteries, nerves, and bones, and they happen to be invisible because of their smallness, but as they grow they are separated bit by bit. For how, he says, could a hair come to be from a non-hair, or flesh from non-flesh? And he brought these same accusations not only against bodies but also against colors. For he said that black is contained in white, and white B in black. He applied the same logic to heavy and light things, opining that the light is mixed into the heavy and this, in turn, into that. All of which is false. For how could opposites exist with opposites?
F. 152 v. "Of astronomy… having taken as much as…": of stars, that is, their knots and configurations, by which providence is abolished, and genesis and fate; and he rejected the causal effects and the attribution of existing and coming-to-be things to the orbit of the stars. But to know how the changes of the four seasons occur through the ordered movement of the luminaries, and the harmony of the heavenly bodies—this he did not reject, but accepted. C F. 153 r. The weakness of the body and its infirmity seems to Plato not a small thing for philosophy. F. 161 r. A pulse (etnos) is a crushed and split legume, such as a bean or something of that sort. F. 176 v. For he was eager to be, not to seem. The best—the holy one—this is truly that of Aeschylus, who did not wish to seem just, but to be, knowing the final boundary of injustice according to Plato: to be thought just when one is not.
F. 184 v. Noah... the seeds of a second world. Noah, through humble wood and the smallest of sparks, saved the human race.
F. 185 v. According to the Hebrew Philo, virtue in the mortal body is not "even-footed," but experiences something similar to numbness, limping a little. "For the breadth of the thigh became numb," he says, "and he limped." The thigh is a symbol of generation, since the child-bearing part is near the thigh.
F. 194 r. When we offer to them that their god Cronus devoured his children, they say that it is something else that is signified by allegory.
F. 201 v. "For I shall not only say the same things, but also concerning the same things": according to Plato, I shall speak the same things concerning the same things, that is, the same words and ideas concerning the same realities.
Eleventh Oration: Of the Same, on the Holy Baptism.
F. 224 r. "Until the prayer is set before us," the time allotted is more precious than leisure; the time before the participation in the mystic table... is not only of carnal conversation, but also "superior to leisure" according to Pindar, that is, more preferred and more precious than every other care and labor.
F. 233 v. "Of the uncultured": that is, the ambitious, those who are ignorant of the beautiful—that is, of humility—and those who are immeasurably extolled.
F. 234 v. "Having bid such discourses farewell": the expression is from a common proverb. For the ancients, when meeting those who were hated, would pass by only saying "rejoice" (chairein). This "rejoice" meant to "lament," by antiphrasis.
Twelfth Oration: (in S. Gregorium Nyss.)
F. 249 r. The poet Theognis also says somewhere that a faithful man is worthy to be weighed against gold and silver.
Oration XIV
F. 279 v. A caterpillar, a locust, and a grasshopper are small creatures, while mildew is the dust-like corruption of grain.
F. 293 v. "Poppysmos"... is a certain sound made by grooms, made to flatter prancing horses.
Oration XV
F. 300 r. "To waste in contention... of actions": one must hold onto the body only so much, says Plato, as one acquires service for philosophy, speaking things like Paul, who exhorts us to have no foresight for the body unto an occasion for desires. Ibid. "Which I wish to waste, so that I may not be defiled in the mud of its pleasures," or as Pythagoras says, "so that I may not construct a more painful prison for myself." F. 306 r. conjunctim posita περιττός or rustic. D
A F. 318 v. "If there be in you no fracture nor bruise": from Isaiah. . . There is also the phrase: "neither wound, nor bruise, nor festering sore." A "wound" (trauma) is a dissolution of the continuity of the body, with a small portion of the connection broken; a "bruise" (molops) is the trace of a blow with extravasated blood, the body having been crushed by the rebound of the striker; "inflammation" (phlegmone) is a fiery swelling, where fluids have flowed down to the weakened part and, due to unnatural heat, have inflamed the affected area. Since these are passions of the body, the Theologian translates them to the soul in a figurative way: by "wound" perhaps he means mutual dissensions and fights and the resulting schisms; by "bruise" the festering heart; and by "inflammation" the inflation caused by irrational pride.
Discourse 3
. F. 329 r. "Sphacelismus" (gangrene) is called the constriction of the brain accompanied by inflammation, and "pyrosis" is unnatural heat, that is to say, fever (1). COD. 499. Discourse 4. - - (4). There is therefore the wild olive, apples, pine, celery. B Discourse 7. F. 50 v. The hesitancy of the ethical discourse is naturally there. "Phaylon" (vile/mean) is a homonymous term, divided into many meanings. For the simple is called "phaylon," as in Euripides: "vile, unrefined"; the evil, as Plato in the *On the Soul* said "a vile thing." It is also used of one who is picked at random, as in the same author: "it will be a thing, as it seems, not vile," needing no virtue; and of the wicked, as "slaves to masters"; and of the great, as in Sophocles: "if I, being inferior, have conquered the vile things." And of the easy: "and a vile (simple/easy) thing perhaps we shall enjoin upon them." It is said also of the cheap (5). Ibid. "If therefore this has been said elliptically, as if an entire clause of the proposition were missing." These are rhetorical constructions, such as "indeed," "very well," "well then." For these are syntactical particles, standing in place of complete speeches. C F. 51 r. "Let me be washed with those things suitable for drinking," that is, with the discourses and spiritual thoughts which are fitting for Gregory, [to cleanse] the saltiness and unpleasantness of Greek education. Discourse 9.Discourse 8 (5).
F. 55 v. "If there is not something to be dared, and a greater [thing]." The phrase "if there is not" is taken as "except." Thus Plato used it in the *Alcibiades*. Ibid. "Increase" (epidosis) or growth; progress and addition toward the good is what is meant. F. 38 v. The "inter-military space" (metaichmion/no man's land) is called the space between two phalanxes, named from the tip of the spear (aichme). F. 50 r. The wild olive crown is that which is given at Olympia. Apples were given at the Pythian games, which the Delphians celebrated for Apollo. The pine was the prize at the Isthmian games, which the Corinthians celebrated for Poseidon at the Isthmus. Later, celery was given at the Isthmus of Corinth, and celery was given as a prize at the Nemean games, which the Nemeans celebrated for Heracles in the Nemea of the Argolid. D F. 22 r. "To bewitch": to enchant with the sweetness of conversation. F. 23 v. "Yesterday you were theatrical, today show yourself contemplative": occupied with contemplation, that is, working intellectually. For this is contemplation. Whence "contemplative philosophy" is also called that which is practiced by the intellect alone. F. 25 r. "Now the waves are libated to the shores"—libated, that is, the sea waves are made friendly to the shores, playing upon them without noise. The cloud is libated to the sun by not obscuring it (2). F. 51 r. He said that the ruling faculty is "formed," as if hearing words, but *imprints*, as in the wax of a stylus in the mind, receiving those things to be spoken and done from the Holy Spirit. F. 32 v. "Pricking mulberries": "pricking" (knizesthai) is taken for being cut. Hyperides used the word in this way. F. 67 r. "On none... is there [not] that in which": that is, in all the achievements of all men the great Basil prevailed. The parallel position of the negations is not, as some say, redundant, but is productive of beauty. Demosthenes in *Against Aristocrates*: "and there is no one," instead of "there is no one." And the second is not simply taken as redundant, but the parallel usage is also for the confirmation of the denial and for the intensification of the underlying [subjects]; for instance in the *On the Crown*: "for neither of those who entered the city did anyone accuse you of anything nor even unjustly." Therefore four instead of one. And here therefore they signify the intensification of what is being said with beauty. F. 72. They say that general education is also the universal, for instance grammar, rhetoric, philosophy and mathematics and every art and science, so to speak, around which, as if through a certain cycle, the wise man must walk. And they say that poetry is also particularly "encyclical" (general/circular). Concerning which Proclus the Platonist in his single book *On the Cycle* goes through the virtues of the poets and their specific traits. And Aristotle in his logic says these things: "The epics are a cycle, in that all poetry revolves around the same myths, and around the same histories is carried around as if through a certain cycle." F. 84 r. "Etνος" (pottage): a kind of legume. Some say it is a bean, others the so-called *pissarion*, others a starchy broth (8), from which also *athara* (gruel) is a refinement; thence *etnerysisthe* (the act of taking pottage) in Aristophanes. Thus Diogenianus. F. 89 v. "Well then": these things are thus. The [matter] concerning the prosody and the spirit and the meaning will be [clear]. [index: entries preserved]for the first [is] acute and circumflexed, but the second has a rough breathing; for thus the technicians also propose and demonstrate the accurate [readings] of the manuscripts. The meaning will be instead of "it exists" in those things said [Cod. 204 f. 45 r. "There exists, he says, this thing which was said"]. For it must be noted, as [Cod. 204 adds: "as a syntactic and restrictive adverb"] it is not for the cessation of a complete discourse, but that [Cod. 204: the conjunction "eien"] and another thing [Cod. 204: "ti"] is brought in and said [Cod. 204: "bringing in, it is said"]. At the beginning of a discourse it is found [and is] spoken instead of an exhortation, similarly to "come," perhaps instead of "eia," by the change of alpha to iota, as "heneka, heneken." A F. 96 r. "To call the brave man rash," etc.: according to the obvious meaning, to approach and to assimilate is understood simply (i.e., fixed/fastened, cf. Gregor.). [Cod. 402 f. adds: "so that hence it is to be understood: the wise man as knavish, the temperate as foolish, the cautious as cowardly, the brave as rash, the economical as stingy, the liberal as profligate."] And in another way these things are said to be fixed, in that, just as grafts of plants [are fixed] in the same root and in the same stem, different things have been fixed in the same genus, I mean in quality—that is, both vices and virtues [naturally] born [in it]. B
Discourse XI
F. 125 r. "Revel": the drunkenness and the lewdness from drunkenness and the lewd song and the bedding.Discourse XIII
F. 145 v. "Here the dramas for me": that is, the matters concerning the subject happened, and the terrible things fell together. For [writers] used to call the misfortunes and dangers and deaths contained in their subjects "dramas." F. 150 r. This... "cothurnus": this (i.e., Aristotelian dogma)... (he calls) "cothurnus," as shifting on both sides according to the mind—cothurnus... a type of wide shoe, fitting feet in either way. F. 152 v. 2 - "they were favoring" (margin: read "they were raining" or "they were flowering"): as being accomplished from a contribution, they were brought in, or "they were flowering," as if bringing some spring flowers, or even with flowers being thrown in together. F. 153 v. "The ambition of bravery": here "ambition" is taken in a good sense. For it signifies the demonstration of endurance and the honor for the sake of virtue. CDiscourse XIV
F. 160 v. About those from among the Jews who believed in Christ he makes his discourse. To whom the divine disciples have become a first-fruit, holding fast to the love for Christ. F. 161 r. The "slowly" is to be understood instead of "with difficulty and laboriously" or "slowly," or instead of "nowhere." F. 162 v. "Each of us might not be said to be properly one": for how could he? With the body we are many, and in the soul not simple, but found to be various and many in thoughts and impulses. F. 167 r. "Those having looked inward": to "incline inward" is to act intellectually according to the mind, being "inward-looking," paying attention to oneself and the mind not being terrified by anything else from outside. Ibid. "If I have the penalty": elsewhere I found "epitimon," which is "not without honor." Thus also the orator releases Menecrates from the condemnation; and he is already "honored." And "epitimia" is called opulence or the state of not being without honor. And elsewhere the same [author]: "as often as he saved everything when he was in danger regarding the fatherland and the 'epitimia' and life."Discourse XV
(Initium: "Men-"). F. 171 r. "Oh how I have been yoked," etc.: the intellectual soul, being in doubt and at the same time distressed, sets these things forth. F. 177 v. "As in a game of pebbles": about these he spoke elsewhere, "to play with pebbles with the sight." For there is also such vanity, as when performers show some pebbles, and they appear to be researching so many things while in fact so many are not being grasped, not by sorcery, perhaps, but by the speed of the one using [them], which deceives the perception. And as in the game of pebbles, having much of what is vain and the rapid change of the pebble from this [position] to that, and the deception of the sight, so also do these fleeting and temporary [things] get thrown and shifted from one to others, along with having the ineffable vanity, just like the pebbles, and the deception of perception and sight. D F. 182 v. The Greeks call Hermes "kerdoios" [gainful], as productive of gain. Or I think he is so called because of the gainful and agile [nature] of him regarding theft. For the ancients used to call agility "gain."Discourse XVI-XVII
(Initium: Ti-). F. 188 r. "Those rotting in the dead within have putrified": it is of the second conjugation of the verbs in -o, and it signifies to swell and to be puffed up and to be enlarged. For the tombs also swell and "putrify" for the dead according to the things within. F. 193 r. The rotting of the marrow is called "sphacelismos," and the word "it has sphacelated" [is used] for the bone, instead of "the marrow within the bone has putrified." And spasm happens from the sphacelism. "Sphacelos" is also called the middle finger of the hand, and "sphacelos" is also called what is named the pulse and throbbing. F. 194 v. May we not only flee from vice irreversibly, but may we also hold fast to virtue youthfully.INDICES
INDEX I, AUTHORS CITED IN THE COMMENTARIES OF ELIAS
Aeschines. Fol. 149 v. m. Aetius. 168 r. s. 191 v. s. (Add.) Alexander Aphrodisius. 86 v. s. Anaxagoras. 153 r. m. Anomæi, see Eunomiani. Apollinarius. 145 r. p. m. (Add.) 191 r. i. (Add.) Apostles. 182 r. m. 199 r. i. 199 v. s. Apostle, see S. Paul. Aristides. 358 r. m. Aristotle. 7 r. m. 11 v. m. 21 v. m. 21 v. i. 47 v. s. 47 v. m. (Add.) 55 v. i. 56 v. s. 86 r. i. (Add.) 98 r. m. 99 v. i. 105 r. s. (Add.) 155 r. m. 158 r. s. 162 r. s. 163 v. s. (see annot. fol. 153 r. m.) 168 r. m. 195 v. i. 218 r. i. 241 v. m. 216 r. s. 256 r. m. 265 r. i. 275 r. m. 307 r. s. Arius and Arians. 68 r. m. v. m. 155 v. m. 154 r. s. 191 r. i. (Add.) 257 r. m. 297 v. m. 302 r. i. S. Athanasius. 95 r. m. (Add.) 178 v. s. 288 v. i. S. Basil the Great. 27 v. s. 51 r. s. 51 v. m. 52 r. s. 52 v. i. 53 r. s. 57 r. s. 87 r. i. 91 r. i. 96 r. s. (six times) 98 r. i. 104 r. m. 107 r. m. 118 r. i. 127 v. m. 131 r. m. 156 r. s. 138 r. m. 150 r. i. 151 v. m. 167 v. s. 169 r. m. 178 v. s. 179 r. s. 218 v. m. 226 r. s. 305 v. m. 308 v. m. Basil, Scholiast of S. Gregory Nazianzen. 2 (without num.) r. Bryso. 171 r. m. Chilo. 211 v. m. 216 r. i. Chrysippus. 214 v. s. (Add.) Clement of Rome. 5 v. s. 185 r. m. Comic Poets. 157 r. m. Cynics. 12 r. s. S. Cyril. 250 v. m. (Add.) David, or the Prophet of Elias. 22 r. i. 26 v. s. 113 r. m. 153 r. m. 170 r. m. 176 v. s. 259 v. m. 217 r. m. 254 r. s. 314 r. i. 362 v. s. See also Psalmists. Democritus. 12 v. m. (Add.) 212 v. m. 314 v. m. Demosthenes. 78 v. m. 178 r. i. 214 v. s. 244 r. s. 273 v. i. 304 v. m. 354 r. m. Deuteronomy. 28 r. s. 140 v. m. 182 r. m. Dionysius the Areopagite. 17 r. s. 18 r. m. 28 r. m. 61 r. i. 61 v. s. 61 v. m. 106 v. i. 139 v. mid. 142 v. m. 162 v. before mid. 162 v. i. 184 v. s. 194 r. m. 218 r. i. Elias (apocryphal). 18 v. s. (Add.) Elias of Crete, speaking of himself. 2 (without num.) r. 26 r. s. Epicurus. 79 v. m. Eratosthenes. 52 r. i. Isaiah. 37 v. m. 118 r. i. 193 v. i. 255 v. m. Euclid. 50 v. i. (Add.) Eunomius and the Eunomians, who are also Anomoeans. 1 r. s. (Add.) 7 v. m. 23 r. m. 24 r. i. 24 v. i. 78 r. m. 92 r. m. 93 v. m. 97 v. s. v. i. 98 v. m. 103 v. m. 104 r. i. 118 v. s. 119 v. s. 119 v. i. 149 r. before mid. (twice) 154 r. s. 167 v. s. 168 r. s. 191 v. s. (Add.) 211 r. i. 279 v. i. Eutyches. 128 v. i. (Add.) Evangelists, see S. John. Ezekiel. 57 v. m. Galen. 47 v. m. (Add.) S. Gregory Nazianzen, or the Theologian of Elias, in places treated outside the series. 63 r. m. 177 v. s. 178 v. i. 179 r. s. 197 v. s. 219 v. m. 354 r. m. S. Gregory Thaumaturgus. 176 r. i. (Add.) 179 v. i. (Add.) Gregory, Scholiast of S. Gregory Nazianzen. 2 (without num.) r. Heretics. 125 v. m. 125 v. i. 127 v. m. 167 v. m. Heliodorus. 354 r. m. Hermes Trismegistus. 17 v. s. (Add.) 153 r. m. 163 v. s. (see annot. fol. 153 r. m.) Hermogenes. 25 r. m. 98 v. m. 250 v. m. Hermotimus of Clazomenae. 153 r. m. Hero. 12 r. m. (Add.) Herodotus. 357 r. m. Hesiod. 31 v. i. (Add.) Homer. 31 r. i. (Add.) 51 r. m. (Add.) 82 v. i. (Add.) 163 r. after mid. 163 v. m. (Add.) 163 v. s. (see annot. f. 153 r. m.) 163 v. m. 272 v. s. Jamblichus. 167 v. s. Jeremiah. 9 r. s. 62 v. i. 170 r. m. Jesus Sirach (Ecclesiasticus). 156 v. m. S. John, or the Evangelist of Elias. 126 v. m. 130 v. i. 131 r. m. 142 r. i. 142 v. m. 151 v. s. 176 v. i. 183 v. m. 208 v. s. 229 v. m. 332 v. i. S. John Chrysostom. 201 v. i. 218 v. m. S. John Climacus. 351 r. s. S. John Damascene. 17 r. m. 157 v. m. 249 v. s. Job. 25 v. i. 80 r. i. Josephus. 244 r. p. m. (Add.) Latins. 175 r. i. S. Luke. 154 v. m. 335 v. s. Macedonians. 149 r. before mid. 167 v. s. 168 r. s. 191 r. s. (Add.) 211 r. i. Manes and the Manichaeans. 89 r. m. (Add.) 136 r. i. 302 r. s. (Add.) Marcellus of Ancyra. 191 r. i. (Add.) Marcion and the Marcionites. 155 v. i. (Add.) 156 r. s. 302 v. i. (Add.) S. Mark. 157 r. m. S. Matthew. 25 v. s. 56 r. s. 332 v. i. S. Maximus. 19 r. s. 38 v. m. 39 r. i. 90 r. i. 187 r. i. Montanus. 302 r. s. (Add.) Musicians. 49 v. m. Novatian. 302 r. m. (Add.) New Testament. 173 v. m. Oppian. 32 v. i. 54 r. i. 54 v. s. Origen. 125 v. i. (and Add.) Orpheus. 11 r. m. (Add.) 163 r. after mid. (see annot. and Add.) 163 v. s. (see annot. f. 153 r. m.) Pagans. 7 v. m. 30 r. i. 30 v. s. 33 r. m. 140 r. s. 167 v. s. Holy Fathers of the Church. 69 v. m. 143 v. s. S. Paul, or the Apostle of Elias. 8 v. m. 25 v. i. 40 v. m. 148 r. s. 153 r. m. 178 v. s. 179 r. s. 182 r. i. 201 v. m. 202 r. s. 204 v. s. 204 v. after mid. 220 v. s. 308 v. m. 316 v. i. 323 r. i. S. Peter. 185 r. m. 358 v. m. Pagan Philosophers. 69 v. m. 279 r. i. Photinus. 191 r. i. (Add.) Physicists. 55 v. i. 57 r. s. Plato. 4 r. s. 11 r. i. (thrice). 11 r. i. (Add.) 14 r. m. 17 v. s. (Add.) 20 v. m. 25 v. s. 57 r. m. 58 r. m. 77 v. m. 78 r. m. 85 v. m. 86 r. i. (Add.) 89 r. m. (Add.) 91 v. m. 91 v. i. 140 v. m. 153 r. m. 157 r. m. 159 r. s. 162 r. s. 165 v. s. (see annot. f. 153 r. m.) 168 r. m. 214 v. s. 256 v. i. 251 r. i. 302 r. i. 323 v. i. Platonists. 85 v. m. Pneumatomachians. 152 r. m. 155 v. s. 180 v. m. Porphyry. 167 v. s. Posidonius. 52 r. i. Proclus. 167 v. s. Prophet, see David. Prophets. 199 v. s. Proverbs of Solomon. 165 v. s. 166 r. s. 215 v. i. Psalmists. 150 v. s. 155 r. m. 178 v. i. 291 v. m. 320 v. m. 326 r. m. 345 r. s. See also David. Ptolemy. 12 r. m. (Add.) Pyrrho. 214 r. i. (Add.) Pythagoras. 11 r. m. (Add.) Rhetoricians. 178 r. i. 184 r. s. 212 r. m. Sabellius. 191 v. s. (Add.) 256 v. m. 256 v. i. Sabellians. 68 r. m. Solomon. 63 r. m. 178 v. m. 179 r. m. 319 r. i. See also Proverbs and Wisdom of Solomon. Wisdom of Solomon. 178 v. i. 183 r. m. Holy Scripture. 150 r. i. 168 r. m. 179 r. m. 178 r. m. 184 r. m. Simon and the Simonians. 155 v. i. (Add.) 156 r. s. Sirach, see Jesus Sirach. Socrates. 327 r. s. Sophists. 329 v. i. Stoics. 22 v. s. Symmachus. 244 r. p. m. (Add.) Theocritus. 95 v. m. 303 v. s. (Add.) Theodotion. 244 r. p. m. Theologians. 212 r. m. Theopaschites. 284 r. m. (Add.) Thucydides. 189 v. before mid. Tragic Poets. 157 r. m. Tritheists. 265 r. i. (Add.) Valentinus. 301 v. m. (Add.) Xenophon. See annot. Cod. Mon. 24 fol. 510 v. Atticisms. 12 v. i. 54 v. i. 85 v. s. 141 v. s. 182 v. m. 167 r. m. 189 v. m. 191 v. m. 200 r. s. 211 v. i. 215 v. i. Proverbs. 5 v. s. 29 v. s. 54 r. m. 150 v. i. 160 v. s. 183 v. i. 223 r. m. 260 v. m. 305 v. s.
INDEX II, OF AUTHORS WHO ARE CITED IN THE SCHOLIA.
Aeschylus. Cod. 216, fol. 176 v. Anaxagoras. 216, 149 r. Aristophanes. 204, 4 r. (not. 499, 84 r.) Aristoteles. 499, 72. Comici. 34, 586 r. Crates. 204, 50 r. Demosthenes 499, 67 r. Dio Chrysostomus. 216, 109 r. Diogenianus. 499, 84 r. Empedocles. 216, 149 r. Esaias. 216, 318 v. Herodotus. 54, 554 v.; 204, 41 v. Hyperides. 499, 32 v. Iamblichus. 54, 392 v. Isocrates. 204, 46 r. Julian (Auctor Chaldaicarum Hypotyposeon). 54, 392 v. Orator anonymus. 499, 167 r. S. Paulus. 216, 300 r. Pherecrates. 34, 334 v. Philo Judaeus. 216, 185 v. Pindarus. 216, 221 r. Plato. 34, 325 v. 586 r.; 108 r. 123 r. 124 r. 148 r. 499, 35 v. 50 v. 201, 31 r. 41 v.; 216, 97 v. 155 r. 176 v. 201 v. 300 r.; Porphyrius. 34, 392 v. Proclus. 34, 392 v.; 499, 72. Pythagoras. 216, 300 r. Sophocles. 499, 50 v. Theognis. 216, 219 r. Tragici. 34, 386 r. Xenophon. 54, 510 v.
INDEX III, OF WRITERS WHO ARE CITED, ILLUSTRATED, EMENDED, AND VINDICATED IN THE ANNOTATIONS.
Acta apostolorum. Fol. 187 r. i. Eneas Gazeus. 11 r. i. Aeschines. 149 v. m. Anna Comnena. 354 r. m. Anonymus auctor libri Celebr. Opinn. de Anima. 136 r. i. Archelai et Manetis disputatio. 47 r. i. Aristoteles. 11 v. m. 19 v. m. 19 v. i. 21 v. m. 43 r. m. 47 r. m. 47 v. s. 47 v. i. 55 v. i. 56 v. s. 98 r. m. 99 v. i. 192 r. i. 195 v. i. 241 v. m. 245 r. m. 246 r. s. 265 r. i. 275 r. m. 307 r. s. Artemidorus. 148 r. m. S. Basilius Magnus. Or. 28, 516, A. et foll. 4 r. i. 13 v. s. 15 v. i. 26 v. i. 27 v. s. 33 r. s. 48 r. s. 54 r. i. 54 v. i. 92 v. i. 150 r. i. 151 v. m. 178 v. m. 218 v. m. 305 v. m. Basilius, Scholiastes S. Gregorii Naz. 2 (s. num.) r. 57 r. m. 157 r. m. 167 v. s. Bryennius, Eman. Or. 51, 577, B. Clemens Alexandrinus. 354 r. m. Clementina. 185 r. m. Clementina Epitome. 5 v. s. Demosthenes. 78 v. m. 178 r. i. 244 r. s. 273 v. i. 304 v. m. 354 r. m. Deuteronomium. 28 r. s. Didymus Alexandrinus. Or. 6, 186, B. Diogenes Laertius. 11 r. i. S. Epiphanius. 168 r. s. Esaias. 118 r. i. Etymologicum magnum. 354 r. m. Eustathius. 8 v. i. 93 v. m. Exempla militaria mss. 224 v. m. Exodus. Or. 27, 497, E. Or. 28, 497, E. et fol. 26 v. m. Ezechiel. 37 v. i. 58 r. m. Dionysius Areopagita. 17 r. s. 18 r. m. 28 r. m. 61 v. m. 77 r. s. 162 v. extr. (bis) 167 v. s. 181 v. s. 191 r. m. 218 r. i. 227 v. m. 329 r. m. Genesis. 56 v. i. 189 r. i. 220 r. i. Cod. 216, 185 v. Gennadius. Or. 23, 427, B. S. Gregorius Naz. extra seriem orat. singulis fere pag. S. Gregorius Nyssenus. 168 r. s. et Ind. IV v. κυκλοπαίδοις. Gregorius Palamas. Or. 26, 477, A. Or. 31, 575, B. 577 B. Or. 33, 615, C. et foll. 15 v. i. 77 r. s. 151 r. i. 153 r. i. 178 v. m. 259 v. s. 263 r. s. Heraclitus. Or. 31, 573, D. Hermes Trismegistus. 15 v. i. Hermogenes. 25 r. m. 98 v. m. 212 r. m. 250 v. m. 304 v. m. Herodotus. 357 r. m. S. Hippolytus. 11 r. i. 11 v. m. 21 v. m. Homerus. 17 v. i. 163 r. p. m. 272 v. s. S. Jacobus. 25 v. s. Iamblichus. Or. 28, 502, A. et foll. 4 r. m. 18 r. m. 77 r. s. Jeremias. 62 v. i. 170 r. m. 178 v. m. Ignatius. Or. 51, 577, B. S. Joannes. 107 r. i. 114 r. i. 142 v. m. 146 r. m. 151 v. s. 185 v. m. 296 v. s. 532 v. i. S. Joannes Damascenus. 17 r. m. 219 v. s. Jobi liber. 10 r. i. 80 r. i. S. Irenaeus. 1 v. i. Isocrates. 308 r. m. S. Lucas. 122 r. i. Lucillus. 334 r. m. Longinus. 304 v. m. Maccabaeorum liber. Or. 31, 575, D. Macrobius. 47 r. m. Marcus Antoninus. Or. 31, 577, B. S. Maximus. 1 v. i. 19 r. s. 20 r. m. 90 r. i. Maximus Tyrius. 4 r. m. 17 v. i. Meletius. 180 v. m. 259 v. s. S. Methodius. 11 r. i. 103 r. s. 175 r. i. Musonius. 225 r. m. Nemesius. 55 v. s. Nicephorus Callistus. 13 r. s. Nicetas Davides. 55 v. s. Olympiodorus. 27 r. m. Oppianus. 32 v. i. 54 v. s. Oracula sibyllina. Or. 31, 575, D. Origenes. 77 r. s. 92 v. i. 152 r. m. 178 v. m. S. Paulus. Or. 17, 522, B. Or. 20, 376, B. Or. 26, 474, C. Or. 32, 587, E. 588, E. Or. 36, 634, A. et foll. 1 v. m. 4 r. m. 4 r. i. 25 v. i. 26 v. s. 38 r. m. 106 v. i. 107 r. m. 107 r. i. 111 r. i. 122 v. s. 148 r. s. 155 r. m. 175 r. i. 178 v. s. 182 r. m. 226 r. s. 315 r. s. (ter) 316 v. i. sq. Pausanias. 354 r. m. S. Petrus. 226 r. s. 250 r. i. Petrus apocryphus. 358 v. m. Philoponus. 21 v. s. 43 r. s. 136 r. i. Pindarus. Or. 26, 477, A. Plato. Or. 20, 376, A. Or. 26, 477, A. 480, B. Or. 27, 492, C. Or. 28, 513, A. Or. 32, 600, D. et foll. 11 r. i. 11 v. m. 14 r. m. 16 v. i. 17 v. i. 19 v. m. 22 r. i. 25 v. s. 28 v. s. 58 v. i. (bis) 41 r. m. 44 r. m. 47 r. s. 47 r. m. 57 r. m. 58 r. m. 77 r. s. 78 r. m. 85 v. s. 91 v. m. 140 v. m. 152 r. m. 189 v. m. 224 v. m. 315 r. s. Cod. 216, 58 r. et 148 r. Pletho. 150 v. i. Plotinus. 58 r. m. 105 v. m. Plutarchus. Or. 31, 577, B. Or. 55, 604, C. et fol. 105 v. m. Pollux. 354 r. m. Cod. 34, 334 v. Cod. 216, 123 v. Porphyrius. 4 r. s. 18 r. m. 21 v. s. Proclus. Or. 31, 561, C. et fol. 77 r. s. 91 v. m. 167 v. s. 196 r. m. Proclus CPolitanus. 354 r. m. Proverbiorum liber. 319 r. i. Psalmistes. Or. 17, 318, C. 320, A. Or. 77, 190, B. Or. 28, 504, D. Or. 55, 427, A. et foll. 22 r. i. 113 r. m. 150 v. s. 153 r. m. 155 r. m. 170 r. m. 176 v. s. 239 v. m. 247 r. m. 254 r. s. 291 v. m. 314 r. i. Sapientiae liber. Or. 20, 376, B. Or. 31, 573, D. et foll. 16 r. i. 178 v. m. 194 r. s. m. Scholiasta S. Gregorii Naz. Or. 26, 477, A. 1 r. m. 26 v. m. 354 r. m. Siracides. 156 v. m. Stobaeus. 11 r. i. 245 r. m. Suidas. Or. 53, 603, B. et fol. 7 v. m. 354 r. m. Synesius. 77 r. s. 202 r. s. Theocritus. 93 v. m. 305 v. s. Theodoretus. 105 v. m. Theophanes Cerameus. 354 r. m. Theophylactus, Bulg. episcop. 2 (s. num.) r. Timon Sillographus. 85 v. m. Xenophon. 189 v. m. Cod. 31, 310 v.
INDEX IV, OF MATTERS WHICH ARE ILLUSTRATED IN THE ANNOTATIONS, OR NOTED PASSINGLY.
Anaxagoras’ Mind. Fol. 153 r. m. Angels’ choreia, 61 v. m.; three triads, 17 r. s.; which among them is the first, 61 r. i. v. Yearly vicissitudes of the seasons. 59 r. m. Aristotelian matters: comparison of the soul with a governor, 43 r. s.; the soul’s double motion, ibid.; generation of bees, 47 v. i.; God’s providence, 11 v. m.; God as prime mover, 19 v. i.; varied generation of insects, 47 v. i.; the intellect from outside (*νοῦς θύραθεν*), 153 r. m.; the fifth nature, 21 v. m.; principles of things, 162 r. i.; cause of sleep, 170 r. s.; the action of the term *αὐτοάνθρωπος* (*autoanthropos*), 251 v. i.; usage of the terms architect (*ἀρχιτέκτων*) and architectural (*ἀρχιτεκτονικός*), 56 r. i. Arius: he platonizes, 167 v. s.; how he believed the Son was created by God, 153 v. m. Basil, S., scholiast of Gregory, when he lived. Pref. 746. Bryso, the mathematician, meditated on the quadrature of the circle. 171 r. m. Chilo’s *Know thyself* (*γνῶθι σεαυτόν*). 211 v. m. Christ: the same yesterday, today, and forever, 148 r. s.; without father and without mother, 120 v. i.; how He hungered, 110 v. m.; Wisdom, 142 v. m.; Word, 142 v. m. Cynics. 18 r. s. Democritus’ laughter. 314 v. m. God: hidden in darkness, Or. 28, 504, D.; knowledge of Him through habit and conjunction, 54 r. i.; fount of beauty, 162 v. i.; consuming fire, 28, r. s.; indivisible in things divided, 161 v. s.; unapproachable light, 151 r. m.; contains all things, 178 v. m.; fills all things, 178 v. m.; how He is the source of the Son and the Holy Spirit, 139 v. i., 154 r. before med.; how He is said to sleep, 170 r. m.; how He begets, 73 v. m.; how He is said to watch, 170 r. m. Elias: compiler of the Holy Fathers, Basil, Maximus, and others, Pref. 750, and Fol. 1 v. i.; his philological learning, Pref. 751; theological, Pref. 750; style of speech, Pref. 752; *parorámata* (errors), Or. 31, 577, E. Fol. 85 v. s., 91 v. m., 178 v. m., 287 r. m.; he platonizes, 16 v. s., 41 r. m., 44 r. m., 189 v. in., 237 v. i.; he turns the scholiasts of Gregory to his own uses, Pref. 749; his writings, Pref. 747; life, Pref. 745 sq. Epicurus: indivisible corpuscles, 79 v. m.; opinion on God, 11 v. m.; on things necessary to man, 212 v. m. Eratosthenes’ measurement of the earth. 52 r. i. Erickapaios. 163 r. p. m. Eunomians: platonizing. Pref. 750. Fol. 167 v. s. Lightning: cause of. Or. 28, 519, B. Greeks: imitate Aristophanes, 13 r. s.; imitate Homer and the tragedians, 2 (s. num.) r. S. Gregory Nazianzen: imitates Demosthenes and Isocrates, 78 v. m. Cod. 204, 46 r.; depicts images drawn from a bent tree, Or. 53, 425, A. B. — from the sea, 314 v. i. — from the reflections of the sun from water, Or. 31, 577, B.; has parallels (*παραλλήλους*) in his orations, Or. 8, 249, E., Or. 20, 376, A., Fol. 351 r. s.; uses the Platonic method of disputation, 20 v. m.; platonizes, Or. 28, 513, A., Fol. 41 r. m.; imitates the sophists, Pref. 751, Or. 28, 515, A. Gregory, S. Gregory’s scholiast, when he lived. Pref. 746. Gyges. Cod. 204, 41 v. Heretics: their method of disputation is Platonic, 20 v. m.; they follow the Neoplatonists, v. Arius, Eunomians. Heraclitus’ weeping. 314 v. m. Hermotimus of Clazomenae, a fictitious philosopher. 153 r. m. Lydian chariot. Cod. 204, 41 v. Magic: evocation of souls. 12 r. i. Sea: serves the commerce of men. 54 r. i. God rules the sea. 54 r. m. Physicians’ deceit. 173 r. i. Molionidae. Cod. 204, 41 v. Microcosm: man. 47 r. i. Diseases: cause of. 195 r. s. Custom of the ancients in veiling the head out of modesty. Or. 6, 186, B. Effeminate music. Cod. 104, 29 v. Nautilus: dead. 54 r. i. Neoplatonic: force of guarding gods, 194 v. m.; generations of gods, chains and series, 7 v. m.; God as the provider and storer of all Being (*οὐσίας*), 237 v. i.; abundance of divine nature, 91 v. m.; degrees of things, 167 v. s.; the place of divine intellects first after God, 257 v. i.; principles of things: indigence, sufficiency, and abundance, 91 v. m.; triple order of things, 237 v. i. Nicetas Serropius, S. Gregory’s scholiast, when he lived. Pref. Names of things are accustomed to be changed in civil dissensions. 275 v. i. Paleness: what is its cause. 217 r. i. Phanes. 163 r. p. m. Platonic: pre-existence of souls and recollection (*προΰπαρξις et ἀνάμνησις*), 11 r. i.; body as nature’s prison and tomb, 362 v. s.; the crater of the world-soul, 91 v. m.; God as the Good, 58 r. m.; known only from images, 16 v. s.; intelligible sun, 16 v. s., 58 r. m.; how demiurgic gods are eternal, 152 r. m.; knowledge of divine things is hindered by the body and corporeal things, 41 r. m.; double ignorance, 57 r. m., 325 v. i.; fable of Poros and Penia, 91 v. m.; ideas, 11 r. i.; best talents becoming the worst without discipline, 189 v. m.; definition of memory, 47 v. m.; definition of oblivion, 47 r. m.; pederasty, 11 r. i.; who is arrogant, 323 v. i.; definition of recollection, 47 r. m.; principles of things, 162 r. s.; son of the Good, 58 r. m.; the One and Being, 91 v. m. Plato’s name. 85 v. m. Posidonius: measurement of the earth. 52 r. i. Socrates’ dictum: that he knows nothing, and that he professes this one thing to know. 327 r. s. Sun: hinders others (stars) 38 r. s.; those gazing at it lose their sight. 19 v. m. Power of sleep. 45 v. m. Holy Spirit: dispenses His gifts according to the capacity of men. 176 r. s. Stoics: the world’s burning remaining for souls, Or. 31, 577, B.; — seminal reason, Fol. 11 r. i. Sighing: what is its cause. 217 r. i. Thales’ tripod. 327 r. s. Thunder: cause of. Or. 28, 519, B. Mystical union, 18 r. m.; hypostatic union of Thomas, 42 v. s. (Add.) Conquer so that you may conquer. Or. 26, 480, B. Vices akin to virtues. 220 r. s.
INDEX V, OF THOSE MATTERS WHICH ARE TREATED IN THE ANNOTATIONS FROM THE GRAMMATICAL, LEXICOGRAPHICAL, AND CRITICAL GENRE.
Accent: acute for circumflex, Or. 28, 497, E; placed twice on the same word, Fol. 451 v. m., and vv. *κατά*, *μέν*; placed twice on words rightly joined, v. *μηδέ*, *μηδεμία*, *οὐδεμία*; on words joined by error, v. *διά*, *παρά*; circumflex for acute, 161 v. s.; for grave, 17 v. i.; grave for circumflex, 181 v. s.; omitted, 230 r. i. Accusative: its construction with the infinitive obliterated, Or. 20, 376, A. Fol. 105 r. i.; placed wrongly for nominative, Or. 12, 249, B. Adverbs: derived from the perfect passive. 65 v. m. Apostrophe: in words rightly or wrongly joined. 34 v. s. Article: wrongly added, Or. 28, 522, B. Fol. 119 r. s.; — wrongly omitted, 34 r. i.; — wrongly repeated, 351 r. s. Comparative and superlative: confused, 153 r. m.; comparative and superlative by *ο* and *ω*, Or. 20, 376, A. Or. 28, 519, B. Construction *ἀπὸ κοινοῦ*. 209 r. s. Dative of the person: with a passive verb. Or. 29, 545, B. Elision: wrongly neglected, v. *εἶτα*, *ἵνα*, *μηδέ*, *τοῦτο*. Enclisis: wrongly neglected, v. *τε*, *τις*. Homoeoteleuton: as a cause of omission. Cod. 34, 325 v. Hyphen. 116 v. m. 128 r. m. Indicative: placed wrongly for infinitive. Or. 28, 504, B. Infinitive: placed wrongly for indicative. Or. 28, 515, A. Or. 32, 588, C. Interrogation: inverted, Or. 28, 503, D.; — perpetually placed. Or. 28, 501, A. Itacism, v. *αι* et *ει*, *ει* et *ι*, *η* et *ι*, *οι* et *υ*, *υ* et *ι*.
ι*. A Liquid letters incorrectly repeated, see λ, μ, ρ. Error from anticipation of following words, 47 v. s.; from confusion with neighboring words, Or. 28, 515, D. Or. 29, 535, C.; — from a syllable incorrectly repeated, 194 v. i.; — from rashly inserted neighboring words, Or. 28, 505, D. Conjunction of moods, 11 v. m. Neutral gnomology, Or. 6, 180, D. Participle related to the genus of the predicate, Or. 20, 376, B.; repeated without connection, Or. ead., p. 376, A. Preposition, combined with a pronoun, see διά, ἐπί, κατά, παρά: — with a substantive, Cod. 34, 392 v.; — not repeated, Or. 28, 516, A.; incorrectly divided, 47 r. m.; incorrectly omitted, 175 v. i. Erroneous repetition of the same word, Cod. 54, 392 v. Singular of a verb incorrectly placed for the plural, 167 v. s., 174 v. s. Breathing: rough for smooth, 43 r. i.; rashly added in conflated words, 152 r. m.; smooth for rough, 64 r. s.; rashly added in conflated words, 34 r. s. Tethys confused with Thetis, 163 r. p. m. ᾿Αβδηρίτης and Αὐδηρίτης, 22 v. i. αβίωτος βίος, 149 v. m. ἀγαθοεργεῖν, ἀγαθουργεῖν, 187 r. i. ἀγέρωχος and ἀγέρωχος, 229 r. i. ἅγιοι, οἱ, SS. Patres Eccl., 69 v. in. ἄγνοια διπλή, 57 r. m., 323 v. i. ἄγροικος and ἀγροίκος, Cod. 216, 123 v. ἀγχίθυρος transl., 220 r. s. ἀδεὶς δέος, δεδιέναι or φοβεῖσθαι, 150 v. i. ἀεὶ incorrectly omitted, Or. 32, 593, D. ἄθλιοι and ἆθλοι, 296 v. s. ἀθολώτως and ἀθολότως, Or. 26, 476, E. ὅτι and ὅτε, 195 v. i. ἀκολουθία, Or. 20, 379, A.; ἀκολουθία φύσεως, 46 v. m. ἀκονᾶν transl., 354 r. m. ἄκρον καλὸν and ἄκρον καλῶς, 162 v. i. ἀκτινοβολία, 329 r. m. ἀλλότριος for ἀνόμοιος or ἀνομοούσιος, Or. 20, 579, A. ἄλλως and ἄλλος, Or. 28, 521, E.; the same as μάτην, 277 v. i. ἀμαθαίνειν, 57 r. m.; ἀμάθεια διπλή, 57 r. m. ἄμεινον ὄν and ἄμεινον, Or. 31, 558, D. ἀμέριστος in μεμερισμένοις, Deus, 161 v. s. ἀμεταστρεπτί, Cod. 299, 194 v. ἀμετροεπής, 543 r. m.; ἁμητόρως, 190 v. i. ἀμήτωρ Christus, 120 v. i. ἀνάβασις and ἀναβάσεις, Or. 32, 595, B. ἀναβλέπειν, 275 v. s. ἀνάγεσθαι ὑπό τι, 123 r. m. ἀναγωγή, see ρητόν. ἀνακεῖσθαι τῷ Θεῷ, 36 v. i. ἀνακυκλεῖν and ἀνακυκλοῦν, Or. 31, 569, C. ἀνάμνησις, what it is, 47 r. m. ἀνανεύειν and ἄνω νεύειν, Or. 17, 321, A. (Or. 32, 595, E. ἀνανεύσεως, B. approving L., Syriac and the scholia apud M. and some apud G. for ἀναβάσεως of the Basle edition, which however seems to be a repetition from the preceding. See cf: ἀνανεύειν Or. 17, 321, A. and the note there). ἀναῤῥαγῆναι transl., 269 v. m. ἀνάστασις i. q. ἀποκατάστασις, 133 v. s. [the words: εἴτουν ἀποκαταστάσεως are also in the manuscripts apud M. Αποκαταστάσεως for ἀναστάσεως, with εἴτουν omitted, has B., approving L.] ἀνατιθέναι, 67 v. i. ἀνάτυπον transl., 4 r. m., 46 r. m. ἀναφέρεσθαι —, ἀναφορὰ εἰς αἴτιον, 131 r. s.; ἀναφέρεσθαι ὑπό τι, 193 r. m. ἀνέδην and ἀναίδην, 255 r. s. ἄνθος transl., 18 r. m.; ἄνθος τοῦ νοῦ neoplatonic, ibid. ἄνθρωπος, ὁ ἐντός or εἴσω, Or. 26, 480, B. ἀνοηταίνειν, 57 r. m. ἀντεστραμμένως, 65 v. m. ἀντιλύπησις, 47 r. m. ἡ ἄνω φύσις and ἡ ἀνωτάτω φύσις, Or. 51, 566, A. ἀξίοις and ἁγίοις, 178 v. m. B ἀπαντᾶν πρός τι, 86 r. m. ἀπάντησις, τὴν ἀπάντησιν ποιεῖσθαι πρός τι, similar, 86 r. m. ἀπασχολεῖσθαι, structure of the verb, Or. 32, 593, A. ἀπάτωρ Christus, 120 v. i.; ἀπατόρως, 120 v. i. ἀπερίγραπτος and ἄτρεπτος, Or. 28, 481, D. ἀπερισπάστως, 4 r. i. ἀπεῤῥηγμένον and ἀπεῤῥιγμένον, 152 v. m. ἀπήχημα, 227 v. m., 237 v. i. ἁπλά and ἁπλᾶ, 184 v. s. ἀπόβλητος, 53 v. i., 342 v. i. ἀποδιδόναι, 108 r. m. ἀπόθετος, 204 r. s. ἀποκναίειν, 5 r. s. ἀποληφθεὶς and ἀπολειφθείς, 221 v. m. ἀπολογητικός and ἀπoλογιστικός, 156 v. m. ἀπόλυτος, see μερισμός. ἀποξέειν transl., 49 r. s. ἀποπεράτωσις neoplaton., 167 v. s. ἀπρόσιτος, see φῶς. ἅπτειν and ἄττειν, Or. 31, 577, B. ἀραιώμασι and ἀερώμασι, 195 v. i. ἀράχνια and ἀράχνεια ὑφάσματα, Or. 27, 494, B. ἄρευστος, ἀρεύστως, ἄρρευστος, ἀρρεύστως, 70 v. s. ἀρχαϊκὸν and ἀρχικόν, Or. 8, 249, B., C. ἀρχαῖος, Or. 8, 249, B., C. ἀρχιτέκτων, ἀρχιτεκτονικός transl., 307 r. s. ἀσυνήθης and συνήθης, Cod. 34, 382 v. ἀσχολεῖσθαι, structure of the verb, Or. 32, 593, A. εἰς ἄτοπον ἄγειν, 96 v. m. ἄτρωτος and ἀνάλωτος, philosophus, 320 r. s. ἄττειν, ἅττειν and compounds, Or. 31, 577, B.; ὅττειν and ἅπτειν, ibid. αὐτάρκεια, principium apud recentiores Platonicos, 91 v. m. αὐτοάγαθος, 116 v. m.; αὐτοάγαθον, 251 r. i. αὐτοάγιος, αὐτοάγιον, αὐτοαγιότης, 116 v. m., 251 r. i. αὐτοαλήθεια, 116 v. m. αὐτοάνθρωπος, 251 r. i. αὐτοέκαστον, 251 r. i. αὐτοζωή, 116 v. m. αὐτόθεος, 116 v. m. αὐτοκάθαρσις, 116 v. m. αὐτοκύριος, Or. 31, 575, A., fol. 116 v. m. αὐτοφιλανθρωπία, 116 v. m. ἀχιλλεῖς, Or. 31, 577, B. ἀχλῦν and ἀχλύς, 17 v. i.; ἀχλύς transl., ibid. ἀχώρητος Deus, 15 v. i. β and v, 2 r. i. βαθμηδόν and βαθμιδόν, 167 v. s. βαθμοί, gradus rerum, apud recentiores Platonicos et Haereticos, 167 v. s. βάρος λογισμοῦ, 314 v. s. βεβηκέναι transl., Or. 17, 322, B. βεβορβορωμένος, 8 r. m. βίᾳ χερσὶ and βίᾳ χειρός, Or. 6, 183, E. βούλεσθαι and καλεῖσθαι, Or. 17, 321, A. βρενθύεσθαι, 15 r. s. βρεφύλλιον, 202 r. s. γαστὴρ and τὰ ὑπὸ γαστέρα, Or. 27, 489, D.; τὰ ὑπὸ γαστέρα and τὰ ὑπογάστρια, ibid. γελᾶν transl., 554 r. m. γένεσις and γέννησις, Or. 28, 513, A. γεννᾶσθαι and γίνεσθαι, 71 v. m. γέννησις and γένεσις, 122 v. i. τὸ γεννητικὸν ἐν θεοῖς, neoplatonic, 7 v. m. γίνεσθαι and γενέσθαι, Or. 27, 490, E., 48, 504, B. Compare συγγίνεσθαι. γκ and γγ, 24 v. i. γνόφος, corpus, 26 v. m. γνῶθι σαυτόν, Chilonis ἀνάθημα, 211 v. m. γρηγορεῖν de Deo, 170 r. m. γριφοειδές i. q. αἰνιγματῶδες, Or. 28, 505, C.; γριφοειδές and τρυφοειδές, ibid. γυμνῇ τῇ κεφαλῇ, Or. 6, 186, B. Δαυίδ and Δαβίδ, 22 r. i. δέλτοι, diplomata nobilitatis, 329 v. m. [Διὶ βασιλικὰς κελεύσεις, which Elias I. c. mentions, page 515 v. m. teaching that Gregory alludes to it, Or. 26, p. 479, C. D.] C
INDICES
δέον. 69 r. s. δεύτερον πλοῦν ποιεῖσθαι. Or. 28, 506, A. δηλοῖ et δῆλον. 18 r. m. διὰ τὸ, διατό, 150 v. i.; διὰ τοῦτο, διατοῦτο. 140 r. s. διαβιβάζειν transl. 105 r. s. διαγελᾶν transl. 354 r. m. διακυβερνᾶν transl. 141 r. s. διακωμῳδεῖν. 111 r. s. διανήχεσθαι τὸν ἀέρα. 49 r. s. διανοίᾳ θεωρεῖσθαι. 162 r. m. διαπίπτειν. 367 r. m. διαπνεῖσθαι. 110 v. m. διασπειρόμενος et διασπειρώμενος. 56 v. s. διατέμνειν transl. Or. 31, 577, E. διατίθεσθαι et τίθεσθαι. Or. 32, 427, A. διαφεύγειν et φεύγειν. 234 v. m. διαφορεῖν, διαφορεῖσθαι et διαφόρησις. 110 v. m. διευκρινεῖν. 40 r. m. διήκειν, 14 v. m. 279 r. m.; διήκειν, διοικεῖν, 11 v. m. διῃρημένως. 65 v. m. διηυκρινημένως. 40 r. m. δόγματα et συναλλάγματα. 119 r. s. δοκεῖν. 175 v. i. δορυφορεῖν, δορυφορικόν. 47 r. m. A et αἱ. 34 r. n. 253 r. s. ἑαυτῇ et αὐτῇ. Or. 6, 185, B. ἐγκαλλώπισμα et καλλώπισμα. Or. 52, 595, A. ἐγκεχυλισμένος et ἐγκυλισμένος. 8 r. m. ἐγκεντρίζεσθαι et κεντρίζεσθαι. Or. 32, 593, D. ἐγκυμονεῖ et ἐγγυμονεῖ. 24 v. i. si temere positum. Or. 28, 506, A. εἰ γὰρ et εἴθε γάρ. Or. 27, 482, B. εἰ δέ τῳ et εἰδέτω. Or. 51, 362, D. εἰδικὸν αἴτιον, εἰδικώτατον αἴτιον. 29 v. s. εἰ μέλλει et εἰ μέλλοι. Or. 28, 502, A. εἰπεῖν. 175 v. i. εἰς et ὡς. 291 v. m. εἰσφθείρεσθαι. Or. 50, 544, B. [Or. 3, 596, A. εἰσεφθάρησαν B. probante L., r. ap. M., Or. 1. aliique ap. C. melius, quam εἰσέφρησαν Bill. (εἰσέφησαν G. pessime). De verbo εἰσφθείρεσθαι v. annot. ad Or. 30, 544, B. B Ἐπεισορεῖν alligi ann. f. 368 r. s.] εἶτ᾽ et εἶτα. Or. 6, 163, E. οἱ ἐκ τινος, asseclæ. 103 v. m. ἔκδικος, de θυμῷ. 47 r. m. ἐκκαίδεκα et ἐξκαίδεκα. 2 (s. num.) r. ἐκκρέμασθαι et κρέμασθαι. Or. 36, 634, A. [In VV. LL. ap. M. ἐκκρεμασθῇ r. Syrl., licet mendosum, vero proximum.] ἐκλεπτύνειν. 5 v. s. ἐκπηδᾶν, de θυμῷ. 229 v. i. ἐκποδὼν et ἐκποδών. 342 v. m. ἐκτυπώτερον. 18 r. s. ἔκφανσις et ἔμφασις, Or. 31, 561, C.; ἔκφανσις θεῶν, ibid. [ἐκφάνσεως ap. Greg. etiam o. ap. M.] ἐλαττονεῖσθαι et ἐλαττονοῦσθαι. 55 v. s. ἐλλιπὴς et ἐλλειπής. 45 v. m. ἐμαυτῷ et ἐμαυτῷ. Or. 33, 609, A. ἐμβαθύνειν. 4 r. i. ἐμβατεύειν. 4 r. i. ἐμμένειν. 245 r. m. ἐμμενετικὸς et ἐμμενητικός. 245 r. m. ἐμπεπηγμένως. 65 v. m. ἐμπύρευμα. Cod. 34, 330 v. ἔμφασις. 63 r. m. ἐμφιλοχωρεῖν transl. 233 v. m. ἐμφωλεύειν transl. 1 v. i. ἔμψυχος, v. ἰδέα. τὸ ἐν Platonis. 91 v. m. ἐναποληφθεὶς et ἐναπολειφθείς. 52 r. m. 224 v. n. ἔνδεια, principium apud recc. Platonicos. 91 v. m. ἐνδελέχησις. 224 r. i. ἐνδιάθετος, 2 r. i. 232 v. m.; ἐνδιάθετον, τό, 2 r. ἐνηλλαγμένως. 65 v. m. ἐνορμίζειν et νομίζειν. 567 r. i. ἐνσημαίνεσθαι transl. 132 r. m. ὁ ἐντὸς ἄνθρωπος, ὁ ἐκτὸς ἄνθρωπος. Or. 26, 180, B ἐντρανίζειν τινί. 16 r. s. 205 v. m. ἐντυποῦν transl. 4 r. m. 204 v. s. C Ἕνωσις mystica. 18 r. m. ἐξάπτονται et ἐξάττονται. Or. 31, 577, B. ἐξῃρημένως. 65 v. m. τὸ ἑξῆς τοῦ λόγου simm. 79 r. i. ἐξιδιοῦσθαι. 21 v. m. ἐξικνεῖσθαι et ἀφικνεῖσθαι. Or. 27, 489, E. ἐξομολογουμένως. 65 v. m. ἐξυβρίζειν ἐν ταῖς εὐπραγίαις. 385 v. m. ἔπαισε et ἔπεσε. 195 v. i. ἐπαρήξει et ἐπαρρήξει. 229 v. i. ἐπαρτᾶσθαι et ἐξαρτᾶσθαι. 203 r. m. ἐπειδὰν et ἐπειδάν. 34 r. s. 189 r. m. ἐπεισκυκλεῖν transl. 3 r. s. 328 r. m. ἐσεισφρεῖν. 368 r. s. et supra v. εἰσφθείρεσθαι. ἐπέκεινα vocis usus platonicus, 77 r. s., ἐπέκεινα et ἐπέκενα, ibid. ἐπεξεργάζεσθαι. 4 r. s. ἐπεσκεμμένως. 65 v. m. ἐπὶ et ὑπό, Or. 10, 239, B; ἐπὶ τὸ αὐτὸ et ἐπιτοαυτό, 195 v. i.; ἐπὶ τοῦτο, ἐπὶ τούτῳ, Or. 29, 531, C. ἐπιβάλλειν τινί. 2 (s. num.) r. 326 r. m. ἐπιγίνεσθαι et προσγίνεσθαι. Or. 29, 536, A. ἐπιδημία et ἐπιδημεῖν de Christi adventu, 263 r. ἐπιλυγάζειν. Cod. 499, 24 r. ἐπινοίᾳ θεωρεῖσθαι. 162 r. m. ἐπιπηδᾶν τινί. 200 v. i. ἐπιπροσθεῖν et ἐπίπροσθεν. 26 v. s. ἐπισκοτεῖν et ἐπισκοπεῖν. Or. 22, 421, A. Ἐπιστροφή neoplaton. 80 r. i. ἐπισφραγίζειν transl. 164 r. m. ἐπιτετηρημένως. 65 v. m. ἐπιχορηγεῖν transl. 143 r. s. ἐποχεῖσθαι et ἐπικεῖσθαι. 218 v. s. ἐργασία. 4 r. s. Ἐργαστήριον transl. 145 r. s. ἐρεσχολία et αἱρεσχελία, αἱρεσχελία. 34 r. m. ἑρπυστικὸς et ἑρπηστικός, ἐρπυστικός. 48 v. i. ἔρχεσθαι et ἄρχεσθαι. Or. 6, 180, A. [Gregor. Or. B. cum Edd.: ἀρχόμενον Or. 1.] σαρκός ἐστιᾶν transl. 3 v. s. ἐστοχασμένως. 65 v. m. ἐσχηματισμένως. 65 v. m. ἔσχον et ἔχων. Or. 31, 576, C. ἑτεροούσιος. 128 r. i. ἔτι et ἐστί. Or. 33, 428, C, ἔθνος et α. 212 r. m. Cod. 216, 101 r. εὐεπίβολος et εὐεπήβολος, Cod. 204, 30 r.; εὐεπιδόλως et ἐξεπηδόλως, 258 v. m. εὐηθὲς et εὐήθειον. 79 v. s. εὐθὲς de Πνεύματι ἁγίῳ. 178 v. i. εὐθύτης in laudibus Spiritus sancti. 181 r. m. εὐκίνητος et ἀκίνητος. Or. 6, 192, C. εὔπορον et ἄπορον. 212 r. m. εὕρημα et εὕρεμα. Or. 10, 240, C. εὐρίπιστον et εὐρίπειστον. 245 v. D Εὔριπος transl. 305 r. m. ἐφαπλοῦσθαι. 195 r. i. ἐφέλκεσθαι. 41 r. m. ἐφετόν Deus. 19 v. m. ζῆλος. 251 r. m. ζήτημα quomodo a προβλήματι differat. 212 r. m. ζόφος transl. Or. 28, 498, D. ἦ et i, v. VV. LL. 26 v. s. 152 v. m. 156 v. i. 458 v. m. 167 v. s. 176 r. s. 180 r. i. 214 v. s. * temere adjectum, 168 r. m.; ἦ et καί, 196 r. m. ἤγουν et ἕως. 96 v. s. ἤδη in apodosi negativa. 155 v. m. ὁ νοητὸς ἥλιος. 16 v. s. 58 r. m. ἡμεῖς et ἡ ψυχή. 26 v. i. 308 v. m. ἡμέτερα et ἀνθρώπινα. Or. 17, 319, E. ἡμέτερον τὸ σῶμα. 26 v. i. 308 v. m. ἡμῖν cum verbi passivo, male omissum, Or. 29, 545, B.; ἡμῖν ethicum, male om., Or. 20, 576, D. ἠρεμεῖν. 43 r. i. ἠρύσατο et εὐρύσατο. 299 v. i.ἕως, v. ἤγουν. θάρσος εἰ θράσος. Or. 32, 597, E. θεαγωγία. 12 r. i. θεατρίζειν transl. Or. 28, 515, A. ἐν θεάτρῳ τῇ οἰκουμένῃ εἰ τῆς οἰκουμένης. Or. 33, 429, A. θέλγητρον et θέλγιτρον. 114 r. s. θεολογικός, θεολόγος, 153 r. m.; θεολογικώτεροι εἰ θεολογικώτατοι, ib. θεολόγος S. Greg. Naz. 153 r. m. θεομιμήτως. 329 r. m. θεοποιεῖν. Or. 35, 615, C. θεοποιός. Or. 33, 613, C. θεὸς a θέειν, 140 v. m.; θεὸς adulatorie, 329 r. m.; θεὸς i. q. θεωθείς, Or. 33, 613, C. Fol. 152 v. θεοῦν. Or. 33, 613, C. [Or. 31, 576, C. pro θεοποιοῦν r. ap. M. θεοῦν, quod præstare videtur, etsi θεοπ. per se recte habeat. Vid. annot. ad Or. 33, 613, C. et Schol. Cod. Monac. 216, 18 v.] θεραπεία, θεραπεύειν. 3 r. i. 154 r. i. θέρμη πνευματική. 227 v. m. θέσει, v. φύσει. θεωρεῖσθαι ἔν τινι. 176 r. s. θεωρία, v. ῥητόν. θέωσις. Or. 33, 613, C. θρυλῶ et θρύλλω. 207 v. i. θυμός cui bono, 8 v. i. 189 r. m.; θυμός, ζέσις αἵματος, 47 r. m. θύρα τῶν ὤτων. Cod. 54, 440 v. ἡ θύραθεν (γραφή). 2 (s. num.) r. ὁ θύραθεν νοῦς. 153 r. m. et η, v. VV. LL. 156 v. m. 158 v. i. 183 r. s. 257 r. m. 258 v. m.; ᾒ subscriptum et v, 194 r. i. 367 r. m.; et ç. 217 v. m.; - neglectum, Præf. 754, Or. 31, 565, B.; perperam adj. 225 r. m. ἰδέα ἔμψυχος λόγων, 184 r. s.; ἰδέα et ἰδία, ibid. ἰδιαίτατον et ἰδιώτατον. Or. 32, 597, A. ἰλύς, corpus et corporea. 8 r. m. ἵν' et ἵνα. Or. 28, 499, C. Or. 30, 533, D. ἴνδαλμα. 63 r. m. ἴσον τῷ et ἴσον τό, 122 v. s.; ἴσος καὶ, ibid. [Similiter, ut f. 122 v. s. ap. El., peccatum apud Greg. Or. 31, p. 575, D. ὅπερ ἴσον δύναται τὸ σοφώτατον. Sic p. et th. ap. M. et C. cum pluribus Reg. duobus Coisl. Par. Comb. pro ὅπερ cet. Sed recte B. et duo Regg. τῷ σοφώτατον, id est: voci σοφώτατον. Minus recte σοφωτάτῳ L.] καθαροῦ ἅπτεσθαι μὴ καθαρῷ μὴ θεμιτὸν μηδ' ἀσφαλές. 9 (s. num.) r. καθ' ἡμᾶς varii usus formula, 178 r. s.; ἡ καθ' ἡμᾶς γῆ, 170 r. s. καθιστάω simm. 305 v. m. καὶ grammaticum i. q. ἤγουν, Or. 22, 416, D.; καὶ interrogationem acuens. Or. 29, 330, B.; καὶ male absorptum, Or. 29, 335, C.; - male adjectum, Or. 20, p. 376, A. 351 v. s.; male omissum, Or. 32, 595, A.; καὶ — καὶ et καὶ, Or. 28, 500, A. Or. 32, 597, D. 598, B. κακοήθως. 22 v. m. κακοτρόπως. 111 r. m. κακουργεῖν, κακούργημα, κακούργως. 22 v. m. τὸ καλὸν οὐ καλὸν, ὅταν μὴ καλῶς γίνηται. 5 v. s. κἂν et κὰν. Or. 23, 431, A. κἂν et κᾶν. Or. 52, 595, D. κατὰ cum duplici accentu, 152 v. m.; perperam adjectum, Or. 23, 518, A. Or. 20, 376, B. Fol. 162 v. extr. 351 r. s.; κατ' αὐτὸ et καταὐτό, 281 v. m.; κατά γε et κατάγε, 329 r. m. καταβάλλειν σπινθῆρα et καταλύειν σ. Or. 6, 186, C. κατάγχειν διὰ συλλογισμῶν. 97 v. i. κατακερματίζειν, 21 v. s. καταντᾶν. 86 r. m. καταποικίλας et καταποικίλλας. 239 r. i. κατὰ σκοποῦ τοξεύειν. 202 v. m. 390 r. m. κατατρυφᾶν τοῦ λόγου. Or. 28, 518, A. κατεβλακευμένος, καταβεβλακευμένος. Or. 54, 510 v. κατόπιν ἐλθεῖν τινος. Praef. 746. τὰ κάτω et κάτω. Or. 31, 576, C. κάτω βλέπειν, κύπτειν. 406 r. m. καύχημα et καὐχημα. 259 v. s. κεκολασμένως. 65 v. m. κεκριμένως. 65 v. m. κεκρυμμένως. 65 v. m. κενωθῆναι, κένωσις de Christo. 111 r. i. κεχωρισμένως. 65 v. m. κινῆσαν et νικῆσαν. Or. 32, 597, C. τὰ Κλημέντια et τὰ Κλημέντεια. 185 r. m. κοιλὰς κλαυθμῶνος terra. 254 r. s. 514 r. m. κομιδῇ et κομιδή. 103 r. i. 148 r. m.
κομψεία, κομψός. 1 r. m. Cod. 34, 409 v. κόρος et ὅρος per paronomasian conjuncta, Or. 22, 416, D., κόρος πατὴρ ὕβρεως, Or. 26, 472, A.; κόρῳ κόρον βαρύνειν et κόρον ὅρῳ β. Or. 56, 643, D. κοσμοκράτωρ, δ. 67 r. r. ὁ κόσμος et κόσμος, Or. 31, 575, B.; ἐν κόσμῳ et εὐκοσμίως. Or. 32, 584, D. [Or. 32, 587, ἐν κόσμῳ p. ap. M. melius quam εὐκόσμως B. et ἐγκοσμίως vulg. Conf. annot. Or. 32, 584, D.] κραιπαλῶντες et κραιπαλοῦντες. 253 r. m. κρᾶμα et κράμμα, κραμμός. 259 v. s. κρατὴρ platonicus. 91 v. m. κρατύνειν c. accusat. 11 r. i. κρεΰλλιον. 202 r. s. κυάθῳ μετρεῖν τι. 54 r. m. κυβέρνησις transl. 141 r. s. κυβευταὶ λόγων et κυβισταὶ λ. 2 r. s. κύκλος τῶν ἀνθρωπίνων. 357 r. m. κυκλοτερῶς et κυκλοτέρως. Or. 28, 515, A. [Apud Greg. Nyss. De Hom. Op. cf. p. 100 ed. Leunciav. loco vulgati κυκλοτέρως (κυκλοτερεῖς Cod. ms. ap. Leuncl. p. 332) repone κυκλοτερῶς.] κωμῳδεῖν τινα. 111 r. s. κωμῳδία. 111 r. s. A male repetitum, v. VV. LL. 162 r. s. 189 r. i. 239 r. i.; male positum, 207 v. i. Cod. 216, 235, v. λαβεῖν i. q. νοῆσαι. 101 v. s. λαλεῖν ἑαυτῷ, ἔνδον λαλεῖν. 65 v. s. λαλητὸν ζῶον, hom. 10 r. i. λέγω δὴ et λέγω δέ. Or. 22, 423, C. τὸ λελογισμένον. 189 v. a. m. λεπτός, λεπτότης, λεπτύνειν. 5 v. s. ληφθῆναι et φθῆναι. Or. 28, 504, B. λίθοι, λίθοι τίμιοι, πολυτελεῖς, πολυτίμητοι. Or. 6, 181, C. λόγος et λογισμός, Or. 3, 71, A.; λόγος cum λέγειν conjunctum, Or. 51, 535, D. E.; ὁ λ. ὁρμᾷ sive ὁρμᾶται, Or. 28, 503, D.; λόγος tanquam persona, Gr. 31, 553, D. E.; λόγῳ θεωρεῖσθαι, 162 r. m.; ὡς ὁ ἐμὸς λόγος et ὡς ἐμὸς λ., Or. 28, 508, D.; λόγος ἐνδιάθετος et προφορικός, 28 v. s.; λ. θεῖος voce caret, 180 r. i.; λ. σπερματικός, 11 r. i. 161 v. s. 195 r. p. m.; λόγοι δημιουργικοὶ, 11, r. i.; λόγος ῥεῦμα διανοίας, 28 v. s.; λ. τροφὴ ψυχῆς, 276 v. m. Λόγος Χριστός, 112 v. m. λυγγός, λυγμός. 13 r. i. λυγίζεσθαι, λύγισμα, λυγισμὸς et λογίζεσθαι, λογισμα, λογισμός. Or. 33, 605, B. λύζον i. q. λύγξ. 13 r. i. μ male repetitum. 259 v. s. μαιμῶσα καρδία tragic. 2 (s. num.) r. μανός, 45 r. i.; μανότατος, μονώτατος. Or. 23, 519, B. μελέτην θανάτου τὸν βίον ποιεῖσθαι. Or. 27, 492, C. Fol. 315 r. s. μέλλειν cum aoristi infinitivo et cum fut. infinitivo. Or. 28, 502, A. μὲν cum duplici accentu, 127 r. i.; per se positum, 178 r. i.; repetitum, Or. 17, 32, A. μεριμνᾶν τὰ τοῦ κόσμου. 8 r. i. μερισμός, v. ἀπόλυτος. τὰ μεριστὰ et οἱ μερισταί. Or. 51, 565, B. μεταληπτὸς et μεταληπτικός. 264 r. s. μετρεῖν. Or. 3, 71, A. μετρητὴς et μεριστής. Or. 3, 71, A. μή ποτε, μηδέ, et μηδέποτε, μηδέ. Or. 52, 595, A. μηδὲ et μὴ δέ, μηδὲ, 19 r. s.; μηδ' ὡς et μὴ ὡς, μηδὲ ὡς, Or. 32, 599, B. μηδεμία et μὴ δὲ μία, μηδεμία, 19 r. s.; μηδεμιᾶς et μὴ δὲ μιᾶς, 23 r. m.
μηδέν, *τὸ μηδὲν* regarding a worthless man, Or. 32, 581, E., *μηδέν, μηδ',* or *εἰ μηδ', μηδ',* Or. 22, 421, C. τις μηχανή; 29 r. m. μνημονεύειν, what this signifies. 47 r. s. μορμολύττω, μορμολύττομαι. 93 v. m. *ἐν μορφῇ θεοῦ ὑπάρχειν, μορφὴν δούλου ἀνειληφέναι,* concerning Christ. 122 v. s. μυδᾶν. Cod. 499, 188 r. μύειν τὰς αἰσθήσεις 27 r. v-paragogicum before a vowel, wrongly neglected, Or. 28, 511, C.; Or. 20, 376, A.; - in a phrase or [end of sentence] it makes a sound, wrongly omitted, Or. 28, 506, C.; 513, A. νεῦσις, neoplatonic, 204 r. s.; νεῦσις πρὸς θεόν, Or. 6, 188, B.; Or. 32, 589, D.; Fol. 204 r. s. νεφέλη, body. 26 v. m. νοῖ εἰ νῷ. Or. 20, 583, A.; 28, 511, C. νοῦς, the divine in us, Or. 22, 492, C.; νοῦς ὁ θύραθεν (the exterior mind), 153 r. m. ξέειν, translated. 13 r. s. ξυνωρὶς, translated. 368 r. s. o or ω, Or. 20, 376, A.; 28, 519, B. Fol. 201 r.; i. 229 v. i. ὄγκος, 201 r. i. οἳ or ᾧ, 199 v. i. οἵδε, appellative. 107 r. i. οἴδημα or ὄγκωμα. 201 r. i. *τὸ οἰκεῖον* [in relation to] divine mind, Or. 28, 508, D. *κατ' οἰκείωσιν*, knowledge of God. 34 v. s.; 204 v. s. ὀκνεῖν. Cod. 34, 329 v. ὅλῳ καὶ παντί. 175 r. i. ὁμίχλη, ομιχλώδης or ὁμίχλη, ομιχλώδης. 64 r. s. ὁμόδουλος. Or. 31, 560, A. Fol. 299 r. i. ὁμοῦ or ὁμοίως. 230 r. i. *τὸ ὄν*, Platonic, 91 v. m.; *ὄντως* cited, Or. 20, 376, B. ὀπίσθια θεοῦ (the back parts of God). Or. 28, 497, E. ὀργαν(ικός). Præf. 747, note b. ὀργή, the impulse of indignation. 47 r. m. ὀρεκτὸν (desirable), divine. 19 v. m. ὁρμαθὸς, translated. 7 v. m. ὄρος and χόρος, by paronomasia, conj., Or. 22, 416, D. ὅ τι or ὅτι. Or. 20, 376, A.; Or. 29, 528, D. Fol. 134 v. m. οὐδ' or οὐδέ. Or. 31, 565, D. οὐδεμία or οὐδὲ μία, οὐδεμία. 87 v. s. οὐδὲν regarding a worthless man, Or. 32, 581, D.; *οὐδὲν ἀγαθοῦ*, ambiguous locution of God, ibid. οὐθείς. 25 v. s. οὐ - πω, οὐχί - πω, or οὐ - πως, οὐχί - πως. Or. 33, 604, C. οὗτος with καὶ instead of αὐτός. 43 r. οὕτως or οὕτω. Or. 29, 329, E. ὀφθαλμός, the primary source of the spring. 184 v. m. σχῆμα, air for birds. 12 r. m. παίξαντες and παίζοντες. Or. 17, 323, B. παλαιὸς or πάλιν. 159 r. s. πανεπίσκοπος and παντεπίσκοπος. Or. 31, 575, D. *τὰ πάντα* or *πάντα*. Or. 36, 634, A. [τὰ π. p. ap. M.] ὁ παντοδύναμος λόγος (the almighty Word). 194 r. s. παρὰ βραχὺ or παραβραχύ, 225 r. m.; παρὰ τῇ or παράτῃ, 151 r. s.; παρὰ τοῦτο or παρατοῦτο, 515 v. m. παραβαλεῖν or παραλαβεῖν. Or. 31, 576, C. παράγειν, (*παραγωγούς*), *παραγωγή* concerning God. 25 v. s. παραγράφειν. Or. 31, 357, C. παραδεικνύσαι and παραδεικνύσαι. Or. 28, 497, E. παρακαλεῖν, hellenistic usage. Or. 17, 318, D. παραλαμβάνειν. 85 v. m. παραπαίειν or παραπταίειν. 171 v. p. m. παραπεπηγέναι, translated. 308 r. m. [Conf. Schol. Cod. Mon. 499, 96 r.] παραπίπτειν. 41 r. m. παραπληκτίσω and παραπληκτήσω. 156 v. m. [παραπληκτίσομεν also in Ed. Bas., approved by M.] παραστατικός, with genitive. 23 v. s. παρατετηρημένως. 65 v. m. παρεγγράφειν, παρέγγραπτος and παράγραπτος. Or. 31, 557, C. παρεισφθείρεσθαι or παραφθείρεσθαι. Or. 30, 544, B. παρεμπίπτειν. 41 r. m. παρεπιδημία, *vita*. 226 r. s. παρετέον or παραιτητέον. Or. 22, 421, B. παριστάναι. 23 v. s. παρό. 68 v. m. A παροικία, *vita*, 226, r. s.; *πάροικος*, homo in vita, ibid. ὁ πατὴρ τοῦ παντὸς, Deus, Platonic, 78 r. m.; 236 v. i. *τὸ πατρικὸν* ἐν τοῖς θεοῖς, neoplatonic. 7 v. m. πάχος, παχύς, παχύτης, translated. Or. 28, 498, D. πεδίον or πεδιάς. Or. 28, 518, A. πεποιωμένος or πεπιωμένος. 199 v. i. *περὶ ἡμᾶς τὰ ἐκτός*. 26 v. i.; 308 v. m. περικεκομμένως. 65 v. m. περιλαβεῖν or περιβαλεῖν. 212 v. i. περιποππύζεσθαι. Cod. 204, 85. περισπασμός. 4 r. i. πεφροντισμένως. 65 v. m. B πλατυκώτερον and πλατικώτερον. 125 r. i. πλῆξις ἀέρος. 44 r. m. *πληροῦν τὰ πάντα*, Dei. 178 v. m. ἡ πλοκὴ τοῦ λόγου. — *τῶν συλλογισμῶν*. 97 v. i. πόθεν; 157 r. m.; 175 r. i. ποιοῦν, *qualitate imbuere*, 199 v. i.; *ποίησις*, ibid. πόλεμος or πολέμιος. Or. 10, 239, B. πολιτευόμενοι, οἱ, monachi. Cod. 204, 40 v. πολλοστός. 227 v. m. πολυπραγμονεῖν τι. 61 r. m. πολυπραγμοσύναι τοῦ νοῦ. 61 r. m. πολύς or πολλύς. 162 r. s. C πολυσχιδής or πολυσχεδής, Or. 30, 554, B. E.; Fol. 106 v. s.; *πολυσχιδὲς τὸ ψεῦδος*, 106 v. s. πονεῖν or ποιεῖν, Or. 17, 323, D.; *πονέσω, πονέσας*, ibid. πονήρως. 168 r. s. πόρος, fontis prima scaturigo. 184 v. m. πορφύρειν, translated. Or. 26, 477, B. πράγματι θεωρεῖσθαι. 162 r. m. πρανὲς or τρανές, Or. 26, 472, C.; *εἰς τὸ πρανὲς*, ib.; *κατὰ πρανούς, κατὰ τοῦ πρανοῦς*, Or. 25, 495, B. προαρίθμησις, *Haereticorum in argumento christologico*. 167 v. s. προβάλλειν, *Platonicum et gnost. verbum*. 156 r. s. προβολεύς, Deus. 100 r. m. προδιευκρινεῖν. 40 r. m. προεδρία or προσεδρία. Or. 32, 598, A. προεντυποῦν, translated. 4 r. m.; 63 r. m. προηγουμένως. 65 v. m. προϊούσας or παραδιδούσας. Cod. 34, 592 v. προκαλεῖσθαι or προσκαλεῖσθαι. 256 v. s. προλαβὼν or προσλαβὼν. 119 v. i. πρός, *quod attinet ad*. 159 r. s. D προσάπτεσθαι or προσεφάπτεσθαι. Or. 20, 575, A. προσβάλλειν τῇ θεωρίᾳ simm. et προσβαλεῖν τῇ θ. simm. Or. 28, 505, A.; Fol. 174 v. s. προσβιβάζειν or προσβιάζειν. 175 v. m. προσβλέπειν or προβλέπειν. Or. 22, 417, B. προσενωθῆναι θεῷ. 18 r. m. προσπαίζειν, translated, Or. 26, 477, B.; *προσπαίνῃ* or *προσπαίξῃ*, ibid. προστάτης. 168 r. s. πρόσχημα, translated. 151 r. s. προφέρειν and περιφέρειν, 293 r. i.; - and προσφέρειν, Cod. 216, 194 r.; *προφέρειν εἰς ὀνειδισμόν*, simm. 293 r. i. προχείρισις or προχείρησις. 183 r. s. ἡ πρώτη φύσις. 17 v. i. πτερωτής, translated. Cod. 204, 72 v. *πῦρ καταναλίσκον*, Deus. 28 r. s. πυρώδη or πυρώδη. 229 v. i. πῶς; in clausula. Or. 28, 503, D. *male repetitum*. 229 v. i. ῥῆξις. Or. 28, 519, B. ῥητὸν oppos. *ἀναγωγὴ* or *θεωρία*. 39 r. m. *ῥοῦς κατὰ πρανοῦς τρέχων*, vitium. Or. 23, 425, B. ρυθμίζειν, translated. 189 v. m. ῥυσσὸς or ῥυσός. Cod. 34, 410 v. σειραὶ θεῶν, neoplatonic. 7 v. m. [Adde Schol. Cod. Monac. 34, 392 v.] σῆμα, corpus 140 r. B. σκάμμα, translated. 13 r. s.