The Analytic

INDEX ANALYTICUS

The first number indicates the page of the Maurist edition, which are represented in our text in thicker type; if another number follows with the prefix v., it indicates the verse; if, finally, several verse numbers appear on the same page, they are distinguished by a Roman numeral, which indicates the poem.

Aaron the great, 815, v. 678. Aaron the faithful priest, 515, v. 316. The meekness of Aaron, 521, v. 188 etc. The rod of Aaron, which had blossomed, was kept in the Ark, 6. The death of his sons, 831, v. 124 etc. Habakkuk, canonical book, 261, v. 23, 1103, v. 280. The arrow of Abaris the Scythian, 417, v. 50, 51. Obadiah, canonical book, 261, v. 22, 1103, v. 278. Gregory admonishes Ablabius, lest, while he desires to be a sophist, forgetful of virtue, he be nothing but a sophist, 191, 192. The twofold renunciation of God, in word and deed, 611, v. 233 etc. Abraham offered his son to God, 315, v. 311, 312, 1145, XCIV, v. 1. Abraham, a second law, according to the example of a simple life, 439, v. 489. The sacrifice of Abraham, 655, v. 440 etc. The bosom of Abraham, 665, v. 580, 581. Gregory takes Abraham’s bosom, 991, v. 37. Nicomedes emulated the sacrifice of Abraham, giving his sons to God, 1005, v. 145, 146. The great clemency of David toward Absalom, 1035, v. 521 etc. Gregory prays for prosperous things for Abugrius, and praises him, 195, 196. It is not safe to accuse anyone, 99. To bear bitterness is a lessening of misery, 78. The bitterness of this life is hidden in future goods, 185. The audacity of Ahab, 323, v. 451. The theft of Achan harmed the whole nation, 563, v. 455 etc. On account of the theft of Achan, the army of the Hebrews is put to flight, 389, v. 62 etc. The horses of Achilles mourning the death of Patroclus, 138. Actaeon torn to pieces by dogs as if he were a wild beast, 1021, v. 60 etc. Action. Speech does not move many people as much as action does, for it is like a silent monitor, 66. Nothing should be done, unless it has been deliberated upon, 179. Blessed action, 489, v. 19, 20. Everyone is measured by his neighbor according to his deeds, 901, v. 29, 30. Action and contemplation, 597, XXXIII, v. 1, etc. Action, what is it? 617, v. 131. Action is to be joined with contemplation, 101, v. 214 etc. The sons of Actor, twins in body and art, most famous drivers of chariots, 151. Acts of the Apostles. See Deeds of the Apostles. Gregory writes back to Adamantius, who requested books of rhetoric, that he should rather request books of sacred Scripture, 192. Yet he grants them to him, 192. He exhorts him to the fear of God, 193, 194. Adamant, an indomitable stone, 373, v. 584 etc. Adam did not fall partially, 87, 875, v. 169, 170. The first mind sinned in Adam, 90. Placed in paradise, that he might work, 247, v. 105, 106. Forbidden from the better tree, 247, v. 105, 106, 107. By the deceits of the enemy and the counsel of his wife he tasted the fruit in due time, whence, clothed in a skin tunic and liable to death, he is cast out of paradise, 247, v. 107, 112 etc., 249, v. 9, 507, v. 156 etc., 483, v. 110, 571, v. 129 etc., 735, 960, 827, v. 44, 45, 923, v. 99 etc., 1015, v. 345 etc. Adam joined to his rib, 311, v. 226. Men dead from Adam, 1023, v. 104. Gregory greets Adelphius officially, praises him, and pursues him with prayers, 170, 171 etc. He promises that he will come to him, 170, 171 etc. He excuses himself for not having fulfilled that promise, 172. He tries to raise and correct him, having fallen shamefully and miserably into the love of women, 172, 173. He reproaches him for virgins and women consecrated to God having been snatched away, 173. Gregory rebukes the administrators of the republic, because they made Theotecnus, a deacon dear to him, a tax-collector, 81, 82. The garden of Adonis, 597, v. 53. Flattery is not a friend to the Word, 997, v. 5, 6. The dread of the adulterer, 885, v. 29. God sometimes sends adversities to us, so that He may instruct others, 661, v. 564 etc. Adversity to the upright is a wrestling or a temptation, 627, XXXVII, v. 5 etc., 627, XXXVII, v. 3 etc. The death of the Aeacidae, 481, v. 85, 86. The sick. What is sick ought to be cured, not crushed and broken, 126. He who is sick requires the healing hand of one who enjoys complete health, 157. The visitation of the sick is one of the number of precepts, 105. The ten plagues of Egypt, 263, XIV, v. 1 etc., 713, v. 740 etc. Always to be revolved in the mind, so that the great power of God may be feared, 263, v. 1, 2. The world is compared to Egypt, 863, XXII, v. 4, 5. The Egyptians adoring shameful things, 423, v. 193, 194. The firstborn of the Egyptians are killed, 253, v. 90, 91. The levity of the Egyptian bishops, 715, v. 747. Egyptian scouts are sent to Constantinople, miserable and baneful, 719, v. 834 etc. Aeneas carried his father out from among the enemies, 1053, 186. The miseries of this life are few, if they are compared with the hope of the future life, 184. In miseries we ought to accept the counsel and dispensation of God more submissively than the common crowd is wont to do, 184. Gregory humbly confesses miseries to be the punishment for sin, 859, v. 35, 36. Eternal things alone are to be sought, 881, v. 51 etc. Among Ethiopians, to be white is a wondrous thing, 857, v. 824 etc. A fiery river flows from the cliffs of Aetna, 373, v. 606 etc. The craters of Aetna have shown Empedocles to be a mortal, 1087, v. 281 etc., 1135, LXIX, v. 112. The Aetolians and Curetes fight over the head of a boar, 481, v. 83, 84. Aeon, what is it? 211, v. 14. Treasure up an everlasting aeon, 593, v. 79, 80. Air, what is it? 211, v. 19. Gregory exhorts Aerius and Alypius to pay out the money left to the church by their deceased mother, 54, etc. Gregory, not visiting Africanus on account of his health, excuses himself through Nicobulus, 187. Natural affections are not to be condemned, 531, v. 359 etc. Afflictions are to be preferred to shameful safety, 865, XXIII, v. 8, 9. Agamemnon did not escape death, 481, v. 94. Gregory reproves Agapetos and Agapetas living with the "Beloved," 1167, X, v. 1 etc., 1169, XI, XII, XIII, XIV, XV, 1171, XVI, 1173, XX, v. 1 etc. A bigamist is more to be praised than an Agapetus, 1169, XIV, v. 5 etc. Agapeti have either fire or signs of fire, 1173, XX, v. 9. Agave, the slayer of her beloved son, 1021, v. 54 etc. A field prepared for emissary victims in the old law, 827, v. 60. The field of blood, where the price of Him who is Price-less was poured out, 827, v. 61 etc. Haggai, canonical book, 261, v. 24, 1103, v. 281. Agriculture, labor, 487, v. 19, 20. Alacrity, what is it? 613, v. 58. The table of Alcinous filled with delicacies, 5. The grove of Alcinous, 1025, v. 141. Ulysses’ eloquence pleases King Alcinous, 106, v. 212, 213. The avarice of Alcmaeon, 429, v. 294 etc. Alexander, so that he might please the Athenians, was more liberal and more magnificent, and therefore he never ceased to call Athens the theater of his kingdom, 155. The chastity of Alexander, 457, v. 818 etc. The meekness of Alexander, 525, v. 270 etc. Alexander ruined by wine, 481, v. 91, 92. Gregory gleaned some instruction from Alexandria, 681, v. 127, 128. Alexandria, a light city, filled with evils, a mad fervor, the mother of Arius, 705, v. 576 etc. Alexandria, a great city, opulent in commerce, 1061, v. 298, 229. The Aloadae giants, 14.

INDEX ANALYTICUS.

Hebrew alphabet consists of twenty-two letters, with which the number of the books of Scripture agrees, 261, v. 20. Alpheus river flows through the salt sea, and preserves sweet water, 403, v. 22 etc. Alypiana, daughter of Gregory's sister, is mocked by her husband Nicobulus as being little, 13. Gregory undertakes her defense, 15. Gregory leaves all the garments of his brother Caesarius to the children of Alypiana, whom he calls his dearest daughter, 203. Alypiana, a virgin, having professed virginity, adheres firmly to her purpose, 138. Gregory exhorts Alypius and Aerius to pay back the money of the Church left by their deceased mother, 54 etc. He commends to Alypius his family, which had been harassed by Palladius, 73, 74. He commends to the same Fortunatus the deacon, 74. And the co-presbyter Lucianus, 74. He invites him with his sister to prayer, 75 etc. Alypius, husband of Simplicia, leaves those who are involved [in worldly affairs], 173. Amalec bars Israel from the passage, 44. Amalec is conquered when Moses extends his hands, 631, 1, v. 1 etc. Amazonia, a virgin, a relative of Gregory, by whom she is commended to Theodorus of Tyana, 153. Gregory commends Amazonius to Sophronius, 35. Amazonius gives a specimen of great erudition, 35. Gregory holds him in the number of his distinguished friends, 80. Ambition, what is it? 615, v. 95. He who attributes something to friendship in the highest degree is worthy of praise, 12. Friendship transferred from parents, 14. This is the law of friendship, that all things should be common, as well sad as joyful and pleasant, 16. Where there is a broader intimacy of life, there also is a broader experience: but where there is richer experience, there also is more perfect testimony, 51. It is better to be an arbiter of union and friendship than of dissension and the dissolution of life, 122. The duties of friendship are by no means to be prohibited, 132. Friendship is kind and easy, 148. It is by no means fitting to accuse beyond the bounds of friendship, 171. Friendship, reasoning for which exists, is to be held, as one of all other things gathered into one, 171. Friendship makes those things that are disjointed and remote from each other, near, 189. Pure and unfeigned friendship is rare and is found in few, 190. Similarity of character most greatly cements friendships and renders them firmer, 190. Agreement of studies fosters friendship, 687, v. 137. Friend. Nothing is better than a friend, 595, v. 97. A true friend, 607, v. 177 etc. Friends are the most beautiful of things that are in life, 98. It is fitting to wish joyful and prosperous things for friends, 53. Friends are all upright and honest, 53. To friends things are common, and he who is sweet should not alone attain to it, but also take upon himself a part of the labors and troubles, 77. The separation of friends affects Gregory more vividly than injuries inflicted upon himself, 80. It is sweet to salute friends, but sweeter through friends, 188. Gregory is by no means insatiable in accepting benefits from friends, 193. The condolence of friends is the greatest comfort in pain, 1067, v. 41, 42. False friends, how grievous they are, 493, xxii, v. 1 etc., 494, xxii, v. 1 etc. Many profess themselves to be friends at the cup, but a rare one will be found for treating serious matters, 14. To poor friends the doors of the rich are closed, 589, v. 29. A wicked man should never be a friend, 589, v. 98. Friends are by no means to be trusted, 44. Friends shudder at the slightest affliction of their friends, and desert them, 663, v. 606. To despise friends is not right, 961, lxviii, v. 3. Ammon, an Egyptian god, a vain-talking god, 719, v. 838, 1085, v. 258. Entrance to the temple was once forbidden to Ammonites, 835, v. 184, 185. Love of God, what is it? 619, v. 160, 161. The love of Christ soothes all mortal affections, as it once checked the flow of blood of the woman with the issue of blood, 367, v. 508 etc. The power of the love of Christ in persecutions, 369, v. 513 etc. Love tending to one is firm, 329, v. 550, 551. Thus love tending toward Christ is joined more closely to Christ, 329, v. 560 etc. The love of God renders lovers beautiful, 329, v. 570. Love, what is it? 613, v. 42. Blind love, 573, v. 161. Aerial love is not without vice, 575, v. 172. The origin of impudent love is an impudent look, 375, v. 172, 183. Let love tend upward, 351, v. 231 etc. An adulterous love of life is not to be coveted, 555, v. 278. Love makes all things of ours common, 64. Love persuades boldness, 689, v. 252. Love has great power, in which there is authority, 693, v. 341. Amos, a canonical book, 261, v. 21, 1103, v. 277. Amphilochius (the father), husband of Livia, parent of Amphilochius of Iconium, brother of Nonna, 1149, ciii, v. 1 etc. Son of Philtatius and Gorgonia, 1151, cvii, v. 4. Gregory consoles him regarding his son taken to the episcopate, 56. Amphilochius, having lost his wife Livia, has an unhappy tomb instead of an excellent and prudent wife, 1117, xx, v. 5, 6. A learned man, noble, the protection of all and a herald of the divine word, 1151, c, v. 1 etc. He dies an old man, leaving better ones than his parents themselves, 1151, ciii, v. 5, 6. He laid his heart upon his wife and children, having attained a blessed old age, 1151, ciii, v. etc. Gregory praises him, repaying prayer with prayer, which he had learned from him, 1151, ciii, v. 1, 2, 5, 6, 11, a rhetorical shrine, and dear to the Muses and Graces, 1151, ciii, cv, v. 1 etc. He was born in Diocesarea, 1151, ciii, cv, v. 4, cvi, v. 1 etc. Upon his death, eloquence died with him, 1151, cvi, v. 3, 4. He dies outside his fatherland, 1151, cvii, v. 3, 4. Upon his passing, orators dare to speak, 1151, cviii, v. 1, 2. He surpassed all Cappadocians in eloquence, 1153, cix, v. 1, 2. Amphilochius (the son), first occupied with the judgments of the forum, but afterward bishop of Iconium, is entreated by Gregory to bring aid to Euthalius the deacon, 9. To him he commends Nicobulus, the husband of his sister's daughter, 14. Amphilochius is commended to the prefect Sophronius, 21 etc. He is agitated by calumnies for money, 21 etc. Gregory offers the same to the prefect Caesarius, 21 etc. He is commended again to Themistius, 22. Amphilochius, a philosopher man, since he has admitted nothing unjust, has business and troubles, 22. Gregory asks vegetables from him, 25. He reproaches him because he sent little, 23. He threatens him to withhold grain, whence a danger might arise to the region of Ozizala, 23. Gregory commends Glaucus to Amphilochius, 140. He congratulates him because he had traveled as far as Parnassus to vindicate the cause of the bishop of Bosphorus, 152. Gregory orders him to be buried in his Will, 205. Amphilochius subscribes to the Will of Gregory, 204. Amphilochius, a pious man, driving away diseases with prayers, entreats God in vain for his sons, 1031, v. 242 etc. Gregory sent him to God with holy Thecla, 1069, v. 102. He was a magnanimous herald of truth, 1069, v. 105. Amphion's lyre was eloquence, 1059, v. 193, 196. The sin of Ananias and Sapphira, 365, v. 432, 433. The people of Anastasia, most dear to Gregory, 667, v. 1. He vehemently desires this school of his sermons, 867, v. 1 etc. In it, faith dead was awakened by Gregory, 667, v. 4, 5. Gregory bewails it forsaken and destitute of a preacher, 669, vi, v. 1 etc. Anastasia, the temple of the orthodox, 731, v. 1079 etc. Anastasia is shown to Gregory in his sleep while sleeping, 843, v. 1 etc. Whence the name Anastasia, 843, v. 5, 6. Gregory laments Anastasia which is perishing, 869, xxvii, v. 12 etc. Anaxarchus, with hands crushed in a mortar, kept bidding the executioners to pound the skin of Anaxarchus, as if Anaxarchus himself were not being crushed at all, this is the soul of the philosopher, 829, 449, v. 688 etc., 1163, 15, v. 2 etc. Handmaids are images of their mistresses, 579, v. 250. Angel, what is it? 611, v. 4. The nature and duties of angels, 501, v. 30 etc., 301, v. 38, 237, v. 22 etc. They obtain the first place after God, 259, v. 50. They are second lights after the Trinity, 299, v. 19, 407, v. 68, 69. They are the light of God, 899, v. 23, 24. Angels stand around the throne of God praising, 293, xxxiv, v. 4 etc., 887, v. 79, 80. Angels are not perfect if they are compared with God, 88. Angels are splendid, lacking form, moving around the throne of God, fire and spirit running through the air, 237, v. 13 etc. They were not created impeccable, 237, v. 20. Gregory adheres [to this view], fearing to subject the angels who assist God to vice, 237, v. 50 etc. An angel turns toward vice with difficulty, a man easily, 159, v. 1. Food of [angels?], 301, v. 4. Bread of angels is the food of the Word, 447, v. 623 etc. The nature of angels is to be shown to the peoples, 795, v. 312. A good angel, let him be a companion on the way, 297, v. 20 etc. A good angel, a leader of life, 667, i, v. 3 etc. A fallen angel tries to roll men into his own sin, 239, v. 56 etc. He fell with many whom he taught to be wicked, 239, v. 169. He envies the choir of the most high King, 239, v. 71. By the evil angel falling, there is no detraction from the grace of the angels, 1173, xxii, v. 1, 2. That angels consorted with women, a Greek fiction, 367, v. 491 etc. A cold snake, loosened by heat, wounds the bosom receiving it, 987, v. 138. Soul, what is it? 613, v. 23, 24. Although soul is called by a feminine name, yet it is removed from all feminine nature, 196. Although it produces an infinite multitude of thoughts, it is neither divided by the passion of thoughts, nor is it pressured by the lack of them, 198. The soul is a particle of divinity, of infinite light, 221, v. 52, 53. Breath of God, 241, v. 1.

^A Miracle, 319, v. 394, 467, v. 8. It flowed down, 417, v. 59 etc. The gift of God, always desires the better part, 485, v. 151 etc. Mixed with matter, 211, v. 1. Divine and immortal, 211, v. 7, 8 etc., 243, v. 9 etc. False opinions about the soul are refuted, 243, v. 18 etc. There is no universal soul according to the sense of the Manichaeans, 243, v. 23 etc. It does not migrate from body to body as Pythagoras wills, 243, v. 35 etc. The true doctrine concerning the soul, 245, v. 53 etc. It is mingled in an unknown way, 243, v. 79. Propagation of souls from soul, 217, v. 82 etc. Is it through traducianism? 473, v. 63 etc. The soul does not immediately exert its powers, but is compared to a flute player, using small pipes at first, then larger ones, 247, v. 91 etc. The soul is asked what it is, and from where, and of what kind, 473, v. 63 etc. A corpse-bearing soul, 473, v. 64 etc. If the soul is celestial, whence its origin? Is it the breath of God? 473, v. 73 etc. If not sprung from God, what is its origin? 473, v. 85 etc. Nothing is to be preferred to the soul, 69. The account of soul and body is to be expounded to the people, 795, v. 305. To rule the soul is a given, 941, v. 9. It is compared to a team of three, drawn by three horses, namely reason, anger, and desire, of which the first is to be released freely, the second moderated, and the third tamed, 741, v. 10 etc. A sick soul is near to God, 19. Only the sacrifice of a pure soul is pleasing, 103, v. 256. Gregory mourns his own soul, 949, ^B v. 1 etc. He rebukes it, 941, v. 1 etc. What groaning is worthy of a soul which the serpent has slain, 951, v. 10, 11. Gregory exhorts his soul to meditate on those things which regard itself, God, and the order of the world, and which look toward the final end, 973, LXXVII, v. 1 etc. He rouses his soul, that it might beware of the devil's snares, 975, LXXIX, v. 1 etc. He commands his soul to look upward and to desire oblivion of the world, lest it be drawn to vice by the flesh, 977, LXXXI, v. 1 etc. He forbids it to cling to the flesh, 979, LXXXV, v. 1 etc. He asks of it what it might seek, 983, LXXXVIII, v. 1 etc. It will not give it the comforts of life, 983, v. 7 etc. But as an agile bird, he will lead it to the ether, 983, v. 65 etc. Gregory was persuaded that the souls of the saints feel our affairs, 186. The souls of the just stand around the throne of God, praising Him, 293, XXXIV, v. 8 etc. See Mind. Natural love of animals toward their offspring, 1037, IV, v. 1 etc. Animals fight for their offspring, 1037, IV, v. 15 etc., 1031, v. 28 etc. Animals would not accuse God, if they had a voice, that they were created as such or such, 1053, v. 88 etc. It is not fitting to adore the images of animals, 1073, v. 51 etc. The mind is not subjected to the measure of the body, 13, 14. It is the part of those endowed with greatness of mind to embrace the liberty of friends rather than the blandishments of enemies, 18. The mind is to be kept free and immune from the servitude of perturbations, v. 125, 126. Anna the priestess is detestable, 325, v. 486. Anna, mother of Samuel, consecrates her son to God, 365, 463, 1133, LXVIII, v. 4, 5. Anna the widow receives Christ in her arms, 1135, LXVIII, v. 6. Two Annas, a glory for women, 1135, LXIX, v. 6. Anthimus, bishop of the Tyaneans, is called Martius, 43. Gregory refuses to wage war with him, having left Basil, 43. He dogs him as he came to Sasima for the sake of establishing an episcopal seat, 45 etc. Anthimus invades the marshes of Sasima, with Gregory resisting, 445. Gregory recommends Anthimus to the prefect Procopius, 109. Apollinarists call Catholics "anthropolatrists," 89. Antichrist, what is it? 623, v. 245. Antimachus is long-winded, 49. Blessed are the holy priests, 489, v. 13, 14. The rivalries of priests open an entrance to heretics, 875, v. 155 etc. See Bishop. Antistrophe, 531, v. 386. Anubis, an Egyptian god, 719, v. 839. Gregory, though sick, congratulates Anysius, who is faring well, 188. Anysius reports better news to Ursus regarding Gregory's health, 188. Apammas is called an Egyptian god, 729, v. 838. Gregory declares the Apentzenum estate, wrongly possessed by Meletius, to be unsuited, 203. A boar fights for its young, 1039, v. 18 etc., 1051, v. 50. Bees. The works and sustenance of bees, 477, v. 21 etc. The bee is to be imitated in reading, 1091, v. 41 etc. Apis the calf is most obese, 1085, v. 271. The Apocalypse of John is admitted by some, but rejected by many, 1105, v. 316 etc. Apollinarists used to say Christ was a "dominical man," 88. ^C They thought his divinity sufficed in his place, 88, 95. They did not recognize Mary as the Theotokos, 83. They said Christ flowed through her as if through a conduit, 85. They asserted that man was formed first, and then God entered in, 85. They wanted two sons, one from the Father, another from the mother, 85. They feigned that the divinity worked in him as in a prophet by grace, not by essence, 86. They did not adore the Crucified, 86. They held Christ to be an adoptive or adventitious son, 86. They lied that his holy flesh was now laid aside and void of divinity, 86. They said Christ's flesh descended from heaven and was not from us, 87. They excluded the condemned mind from salvation, 89. They are called "sarcolatrae" by Gregory, 89. Or "worshippers of the flesh," 257, v. 28. They brought forward this cause of the incarnation, that God, being incomprehensible, might be comprehended, and might dwell with men as if under a certain veil, 90. They are refuted, 85, 97. They said that God, with the flesh removed, could have brought salvation by his will alone, 90. They introduce, according to Judaism, a second circumcision and second sacrifices, 91. They say that he is Christ in the sense that he associated with men, 93. They fight against themselves, 95. They introduce an opinion of the flesh rather than the truth, that it suffered nothing of those things which are even free from sin, 96. They said that not a man who makes gods should be adored, but a God who assumes flesh, 96. They badly divide what belongs to Christ, 97. They criminate Catholics as though they admitted two dissociated natures in Christ, 97. Apollinarists appoint bishops for themselves against imperial decrees, 107 etc. Gregory calls upon the civil power against their daring acts, 107 etc. He also calls upon the aid of Theodorus of Tyana, 128. The bitterest of all ecclesiastical calamities is the license of the Apollinarists, 167. Gregory is anxious lest the Nazianzen church be infected by the error of the Apollinarists, 839, v. 64 etc. Apollinarius. His heresy, 84. Condemned by Damasus in the western synod, 84, note (f). His error concerning the Trinity, 84. He had written new psalters and things sounding contrary to David, which were held as a third testament, 95. The booklet of Apollinarius, exceeding all heretical depravity, 167. He teaches that carnal nature in the Son existed from the beginning, 168. He asserts that Christ was a man not gifted with a mind, but that his deity supplied the nature of a mind, but that he suffered and died in his divinity, 168. Apollo prophesies the death of gods already extinct, 1085, v. 253 etc. The twelve Apostles, 273, XIX, v. 1 etc. Their names, 263, XIX, v. 1 etc. The succession of the Apostles, 443, v. 552, 555 etc. Why Christ chose them, though poor, 443, v. 360 etc. Apostles were publicans and sinners, so that the miracle of the doctrine might be the greater, 789, v. 192 etc. Apostles are in no way to be called rude and unskilled, 791, v. 230 etc. How the Apostles would have refuted the wise without doctrine, 791, v. 238 etc. Their doctrine is from the Spirit, 791, v. 245 etc. An Apostles' temple was erected at Constantinople, 847, v. 59 etc. The acts of the Apostles, a canonical book, 261, v. 54, 1103, v. 296, 297. Appetite. Those whose appetite is greater, these are more difficult to suppress, 499, v. 103, 104. Water, what is it? 211, v. 18. Sweet water not mixed with bitter in the sea, which rolls both, 375, v. 597 etc. Water is the best drink, 591, v. 31. Jackdaws exploring the flight of eagles, 30. It was a most beautiful eagle, which was not thought to be beautiful, 47. He who can be an eagle ought to make little of being counted among jackdaws, 146. Eagles find delight in eagles, 187. The eagle casts away its unworthy offspring, 315, v. 33. The eagle tests its chicks with the sun's rays, 799, v. 371 etc. One sublimity belongs to eagles, another to jackdaws, 815, v. 672. The eagle, flying near its chicks, directs its recently joined wings, when they fluctuate in the aerial spaces in not yet confident flight, 1005, v. 159 etc. Human affairs are compared to the threads of spiders, 629, XL, v. 1 etc. The powerful are [caught] by spiders' webs, 895, XXXVI, v. 2. Liberty of choice, 419, v. 122 etc. Free will, what is it? 613, v. 57. The tree of the knowledge of good and evil was forbidden to Adam, 217, v. 107 etc. The tree of life was guarded as if under a fiery bolt, lest any man approach, 249, v. 122. Certain ones stood like trees, for forty days, struck by wintry snows, 927, v. 150 etc.

^A Noah’s Ark alone escaped the deluge of the world, 731, v. 1081, 1082, 871, xxx, v. 40 etc. The source of salvation, 835, v. 206. The Ark of God captured by the Philistines, 817, v. 69. The Ark killed him who had touched it when it was tilted, 889, v. 101, 102. Archelaus gives a woman’s garment to Plato, who refuses it, 431, v. 324 etc. He gives Euripides something that Sophocles had requested, v. 335 etc. A house built upon sand, 277, xxiv, v. 1. The Arians claim that Christ is an inanimate man, so as to attribute suffering to His divinity, 87. The audacity of the Arians in gathering churches, 167. The Arian syllable, 451, v. 728 etc. The Arians reproached Catholics for their small number, 753, v. 1495 etc. The Arian estate, which had come to the house of Gregory from the goods of Rheginus, 202. The Theologian donates it by will to Gregory the deacon and Eustathius the monk, 202. Aristaeus is not a God, but a man, 1087, v. 286, 287. The vain arrogance of Aristaeus, 1133, lx, v. 2. In praise of Aristides, 431, v. 341 etc. Aristippus, a most pleasant man, 429, v. 307. Democritus is superior to Aristophanes in the skill of popular governance, 146. Aristotle’s opinion on beatitude, that it is attributed not to virtue alone but also to earthly resources, is not approved, 28. Gregory demands back from the judge Olympian the letters of Aristotle which he had loaned him, 192. Labyrinths of Aristotle, 415, v. 48, 49. The gentleness of Aristotle, 425, v. 61 etc. Arius the impious asserts that the Trinity is not to be worshipped, 705, v. 578 etc. He denies the divinity of the Son, 737, v. 1181 etc. The error of Arius imitates the pagans, 1199, v. 205. Dividing the essence of God, 1101, v. 207. Armenia is fruitful in good men, and indeed also in virgins, 1011, v. 277 etc. Arrogance, what is it? 615, v. 85. Art, what is it? 617, v. 131. Art teaches what nature has denied, 375, v. 632. Arts are for base men, 487, v. 18. Art is a secondary craftsman, 713, v. 756. Arts would be of little value if one only had the will and the possession, 809, v. 561, 565. To lack artifice is of the highest art, 148. The Ascension of Christ lifts us upward, 623, v. 221. Asher the patriarch, 263, xiii, v. 3. An urban ass is valued at no more than one who lives in the country, 821, v. 784, 785. An ass carrying talents of gold, 1047, v. 176, 177. The beauty of visible things is like a table set before us, 1053, v. 68 etc. ^B Gregory prays to Asterius, assessor of the prefect of Cappadocia, to vindicate Nicobulus, who is being unjustly harassed on account of his servants, 124, 125, 126. Gregory had written many letters to him, which have been lost, 127. The Theologian commends the deacon Georgius to him, 127. He follows Asterius with tears and praises as he departs from Cappadocia with the prefect Olympius, 130, 131. He praises him because, as an assistant to the governor and devoted to the public good, he nevertheless makes room for the duties of friendship, 131 etc. Gregory commends Asterius and his brothers, whom he calls a sacred triad, to Hellenius, 1047, v. 139 etc. Stars. Gregory inveighs against those who trust in the movements of the stars, 231, v. 10. Stars are not to be worshipped, as they are the handiwork of God the Creator, 1073, v. 59 etc. Astraea, having slaughtered the ox, flies to heaven, 367, v. 185. The art of the astrologers collapsed entirely when the star announcing the birth of Christ was seen, 229, v. 56 etc. Atheists, 423, v. 186, 187, 735, v. 1152, 1153. Athens flourishing in letters, 683, v. 211. The Athenian law concerning the recognition of the vocation of youths, 145. Athens, the glory of Greece, 1073, v. 44. The embassy of the Athenians to the Lacedaemonians, 78. Its success, 78. The empty labors of athletes around the dust, 1045, v. 151 etc. The Attic nightingale, 1061, v. 226. Audacity, what is it? 613, v. 55. The stable of Augeas, full of piled-up dung, 5. Census taken by order of Augustus, 269, v. 52. The manners of courtiers, 749, v. 1424 etc. Ears are to be closed with wax, 583, xxx, v. 10. Ears are to be closed to base things, 601, v. 65 etc. There is less danger in the ear than in the tongue, 465, v. 969, 741, v. 1254. Let there be a door for the ears, 921, v. 53. Ears cured by Christ, 663, v. 588. Vain struggles of charioteers, 1045, v. 155 etc. Gold has great power; it is effective for persuasion, 597, v. 143, 144, 721, v. 870. Gregory calls gold, unjustly gathered, a hidden and secret tyrant, 117. Ashes are more abundant than gold, 325, v. 465. Nothing worse than gold, 1201, 1229 xc, v. 4. Abominable greed for gold, 1205, xcm, v. 30. Avarice, what is it? 617, v. 120. Avarice is inherent in all, but especially in those who are of the Spirit, 753, v. 489, 490. The parable of the rich man who hoarded his goods, 279, xxvi, v. 9, 10. Misers are like leeches, 393, v. 79 etc. Misers are always in need, 595, v. 83. The miser is like a dropsical person, 437, v. 416. The misery of misers, 437, v. 480 etc. Misers are like lions, 547, v. 52 etc. Misers have their own pimps, 349, v. 67. The cruelty of misers, 549, v. 74 etc. Misers are like those who cut hair from the dead, 531, v. 131. Misers are like the dipsas serpent, 583, v. 131 etc. Gregory answers the objections of misers, 559, v. 278 etc. Misers alone are called idolaters, 561, v. 371 etc. How many troubles surround misers, 885, v. 31 etc. Greed. What has greater veneration is also sought more greedily, 62, 63. A bird cutting through the air is equipped with wings, 477, v. 19 etc. No one pities a bird sitting on a branch or flying in the air, but [one pities it] when it has fallen from the nest or been torn by a hawk, 1033, v. 92 etc. A bird’s care for its little ones, 137, iv, v. 9 etc., 1057, v. 16, 1031, v. 30. Babylon is to be fled, 651, v. 354 etc. The passable walls of Babylon, 1165, v. 1. The Babylonian boys escape the flames, 951, li, v. 55. Those revelling around the offspring of Semele, wandering in the mountains, 1083, v. 261. The baptism of Christ is the sign of our purgation, 621, v. 200. Baptism, what is it? 623, v. 226 etc., 627, 257. In baptism the triple deity reproduces a shining man, 217. A double baptism: of spirit and of blood, 233, v. 78, 79, 625, v. 226 etc., 1037, v. 340, 1043, v. 200. Just as air is common, and earth is common, so is baptism common and life-bearing to mortals, 255, v. 97 etc. The wicked hate the communication of baptism, 393, v. 75, 76. The beard was once grasped so that some favor might be sought, 893, v. 65, 66, 1037, v. 340, 1043, v. 100. Bartimaeus the beggar sees the light, 275, xxi, v. 11, 13. Basilism is held against Gregory, just as Philippism is against others, 45. Basilissa, a foster-daughter of the Xoli, buried with Eusebius and Nonna, 1159, cxxi, v. 1 etc. Related to Georgius in body and mind, 1159, cxxii, v. 3, 4. Basil, bishop of Caesarea, joined to Gregory by close friendship, 687, v. 225 etc. His departure from Athens, 687, v. 212 etc. He withdraws into the desert of Pontus, 693, v. 335 etc., 1011, v. 295. Basil is not called to the meetings [of the Church] by Eusebius of Caesarea, 16. Gregory shows that he ought to be called, 17 etc. Gregory advises him to return to Eusebius of Caesarea—sending prayerful and summoning letters immediately—either by coming in person or by writing, 19. He is compared to Bezeleel, 19. Basil is to be received with food and herbs, 23. He rebukes him for being less cautious and circumspect, 34. He reproves him for having called him to the metropolitan city, under the pretext of infirmity, when the creation of a bishop was being discussed, 54. He elicits many tears from Gregory's eyes by this simulation, 31. He exhorts him to flee from intermediate tumults and wicked suspicions, 35. Gregory acts to promote Basil to the Caesarean bishopric, in the name of the father, 35, 36 etc. Basil is to be preferred to all, being approved in life and speech, and thus capable of standing against the itching of the heretics, 36 etc. His recommendation directed to Eusebius of Samosata, 37, 38. Gregory again urges the election of Basil, writing to the bishops in the name of the father, 38 etc. Gregory congratulates Basil on his election to the Caesarean bishopric, 40. He does not fly to him immediately because of the tongues of slanderers, 40. Because of envy, business is exhibited to Basil by a certain sophistical curiosity, 42. Gregory promises that he will be present to impart some counsel to him and that he himself might grasp its benefit, 42. Gregory sharply attacks Basil because of the offered bishopric of Sasima, 42, 43 etc. Sermons of the people against Basil on account of this cause, 43 etc. To the same man, Gregory reproaches that he draws everything to his own glory, 44. He again argues against him on account of the stirrings of the bishops, 45, 46 etc. He accuses the same man as if he were possessed by an excessive zeal for ostentation and glory, like the metropolitans, 46. Complaints of the same one about the same matter, 695, v. 346 etc. Basil is accused as being weak in the faith, 51. Insimulated as if he felt and spoke too little in a Catholic way concerning the divinity of the Holy Spirit, 51, 53 etc. He is vindicated by Gregory, 52 etc. Basil, affected by sadness on account of the letters,

^A re-attempts it, 53 etc. Gregory cannot visit [him], on account of his mother laboring under illness, 51. Gregory writes concerning the death of Basil, 65. Basil had meditated upon this one thing throughout the whole course of his life: to be present with the Lord, 85. By the death of Basil, the Church is shorn and despoiled, 6. Gregory laments the death of Basil bitterly, 72. The praise of Basil, 41 etc., 50, 52, 687, v. 221 etc., 1011, v. 29 etc., 1133, cxix, v. 1 etc. Basil was almost the only spark of truth and the vital faculty, 52. Another after the great Aaron, he joins mortals with the immortal in prayer, 1013, v. 301 etc. A messenger of truth, the eye of Christians, the glory of Pontus and Cappadocia, 1157, v. 21 etc. The great glory of Christ, a pillar of the priests, a defender of the truth, 1157, v. 33, v. 40. For eight years he held the reins of the pious people, 1159, v. 25. Bassus, a friend of Christ, is oppressed by the hand of robbers outside his country, 1153, cx, v. 1 etc. He leaves a great name to the Cappadocians, which Gregory celebrates, 1153, v. 3 etc. He receives his son Carterius, just as Abraham [did], 1153, exi, v. 1, 2. Beatitude, what is it? 623, v. 254. Beatitude, according to Aristotle, is an action of the soul in accordance with virtue, 28. But he joined the abundance of goods in a sordid and abject way [to it], 28. The opinion of the Stoics is more to be approved, who say that external things bring no impediment to beatitude, 28. What are the beatitudes according to Gregory, 487, v. 1 etc. The evangelical beatitudes, 489, v. 23 etc. The worshippers of the flesh worship Beelphegor, 873, v. 87 etc. Belias, or Belial, the envy of Belia is to be avoided, 581, v. 62. Belias is called the devil, who delights to devour all, 619, v. 315 etc. Belial is called the devil and robber, 919, xlv, v. 15 etc., 929, v. 184, 933, v. 321. The empty and cruel contests of beasts, 1015, v. 2. The internal war of the flesh and the mind, 923, v. 63 etc. A benefactor is an imitator of God, 583, xxx, v. 3. Doing good to others, he does good to himself and prepares a treasure, 1011, v. 281 etc. In what beneficence chiefly consists, 1023, v. 99 etc. He who receives benefits ought to be mindful, not he who conferred them, 697, v. 455, 456. Benignity is ready and inclined to forgive, 63. Nothing is swifter than benignity, 67. Benignity is circumscribed by no limits, 154. This is the series of the benignity of God: first He establishes laws, then He commands, promises, threatens, rebukes, inflicts punishments, restrains; He threatens again; when one has been hardened, He brings a blow, and that gradually, opening, to be sure, a way for amendment, 68. The patriarch Benjamin, 263, xlviii, v. 5. The spirit of Bezalel is to be excited in the Church, 19. Bethlehem: Christ is born from a virgin in a manger, 269, v. 55 etc. A promise was once made to this place, 1011, v. 274, v. 2. By a small balance the possession of heaven is weighed, 1015, v. 335, 336. Bile was given by God in order that it might be tamed, 531, v. 354 etc. Blasphemy, what is it? 617, v. 106. The goods of this world, as if in a game of dice, are thrown to one and then to another and are changed, 171. Temporal goods are to be held as of little account, 63, v. 85 etc. God bestows different goods upon different people, 857, v. 26 etc. The wicked also are participants of the goods of the world, 985, v. 60 etc. He who boasts in external goods is like an ape in human form, whose neck golden necklaces encircle, 1047, v. 173, 174. Or an ass carrying talents of gold, who, although covered in gold, emits a braying, 1047, v. 176. They are stored in empty sheaths, 1047, v. 178, 179. The good are not born so, but become such with the Spirit and doctrine forming them, 327, v. 506, 507. The good are the glory of God, 355, v. 677. The good are tested by adversities, 587, v. 51, 52. The advice of the good is to be obeyed, 607, v. 183, 186. The good, just as the bad, are not stable on earth, 657, v. 462 etc. That one is best who takes the direct path, 657, v. 479 etc. It is better to appear bad when you are good than to be most excellent when you are most wicked, 639, v. 514 etc. The good are a prey to the wicked, 717, v. 796. A good man is exposed to fraud, 717, v. 806. The calamity of the good and the prosperity of the wicked bring forth many inconveniences, 821, v. 789 etc. Separate limits for the good and the bad, 1175, xxi, v. 3. Why do very many bad things happen to the good on earth, but none to the bad, 913, xli, v. 10. One stable good for men: to depart from here by taking up the cross, 187, v. 35, 34. Nothing base is to be admitted, nor is one to desist from the good, 341, v. 45, 46. The company of the good is not as easy as that of the bad, 767, v. 1759, 805, v. 511. ^B Bos. A beautiful simile drawn from oxen, 235, v. 88 etc. To Bosporius, Bishop of Colonia, Gregory declares that he will unwillingly undertake the care of the Church of Nazianzus, 15 etc. He rebukes him as if he had been subverted on account of continuing the care of the Nazianzen Church, 129. He excuses and defends Bosporius, who was harassed by the bishops, 151. By Amphilochius, for his sake, he is vindicated, 152. For his sake he is commended to Nectarius, the Bishop of Constantinople, 153 etc. Bosporius, a pious man, driving away diseases by prayers, in vain asks for Vitalianus for his sons, 1031, v. 252 etc. May the Branchidae yield to Christ, 1085, v. 70. The rapacious hands of Briareus, 853, v. 70. Brute animals die without fear, 479, v. 35 etc. ^C Caberina, an estate donated by Castor to the house of the poor, 176. The sight of the blind restored by Christ, 273, v. 11, 275, v. 27, 28, 275, xxi, v. 12-16, 277, xxi, v. 18, 275, v. 8, 663, v. 587, 588. A twofold slaughter, 615, v. 115, 116. Caesarea in Cappadocia, the fatherland of Basil, 2. A city where something august was breathed, and the sun was received at a certain measure, 2. Abounding in delights and riches, 2. Having taverns and whatever base and wicked things cities bring, 2. The Caesareans: Gregory exhorts [them], in the name of his father, to elect Basil to the episcopal office, 53 etc., 56 etc. The Caesarean Church, mother of almost all churches, governed by him once, 56. Caesarius, brother of Gregory. Gregory stirs him up [as being] addicted to the court of Julian, 7. How grave a detriment was impending over him lingering there, 8. At Nicaea he escapes an earthquake, 641, v. 175, 176, 1113, xv, v. 1, 2. Gregory congratulates him, as if miraculously safe amid these ruins, 19 etc. Caesarius dies, 693, v. 368 etc. He dies the first of those closest to Gregory, 991, xc, v. 1. He is snatched from life by disease, 1113, xv, v. 3; he is buried, 991, xci, v. 3, 4. Gregory complains of his death, 72. After his death, enemies make an assault upon his property, 25 etc., 611, v. 183 etc., 695, v. 371 etc. Things of the deceased are commended to Sophronius, 23 etc. The death of Caesarius increases the cares of Gregory, 639, v. 163 etc. He had lost money partly in the earthquake at Nicaea, partly by robbers, 641, v. 172 etc. Caesarius cherished his brother Gregory as a father, 643, v. 217 etc. Gregory does not lament his plundered goods, which he desired to have in common with the poor, but he laments his soul above all else, 643, v. 221 etc. Praises of the dead Caesarius, 24, 25, 641, v. 177 etc., 1111-1115, vi-xxi. He stood out in geometry, logic, grammar, medicine, rhetoric, and alms, 641, v. 177 etc., 1115, x. With Caesarius extinct, the emperor's court was seized with grief, and the Cappadocians fell in spirits, 1115, xvii, v. 1, 1115, xx. He invokes him, 611, v. 177 etc. Caesarius, once prefect of Constantinople. To him Gregory commends his cousins Helladius and Eulalius, suffering unjustly on behalf of an estate, 15 etc. Cain the wicked, 325, v. 448. Cain and Abel from one parent, 325, v. 492. The detestable Caiphas, 525, v. 486. Calais the wicked painter, 819, v. 744. Calamity is to be sought more than favorable things, 20. Calamities endured for Christ and labors exhausted for the truth render one blessed, 59. Calamities are common to the pious and the impious, 539, v. 278 etc. It happens that he who has suffered many calamities knows many things, 677, v. 18, 19. Those afflicted by calamities do not promise better things for themselves, 637, v. 167, 168. The calamity of the pious offends the weak, as if they had no reward of piety and the composition of this world were fortuitous, and God did not rule human affairs, 919, v. 95 etc. The calamities of men are varied, 1019, v. 2 etc. No one is void of calamities, 1021, v. 40 etc. Caleb is deputed to explore the promised land, 719, v. 834 etc. Callimachus the poet, 191, 193. Callimachus the wicked painter, 819, v. 744. Calumny, what is it? 615, v. 105. One must beware of calumnies, 55. [They] construct calumny most basely, 55. A bald man should not engage with a ram with head-on front, 158. The miracle of the marriage at Cana, 277, xxiii, v. 3, 4. Crabs walk obliquely, 595, v. 121, 122. Candidianus the prefect, and a pagan, is most amply praised by Gregory, 9 etc. A Gentile in religion, 11. Gregory most ardently hopes that he may betake himself to God and religion, 12.

Canis (A dog), solicitude for puppies, 1037, iv, v. 16. The order of canons is praised for those who collect corpses, 597, v. 141, 142. Canities (Hoariness/Gray hair) has something more prudent and clever, 35. Hoariness sports, but it is a grave sport, mingled with Christ's simplicity, 1175, xxiii, v. 1, 2. Canonici (Canonical) books of the Old Testament, 261, v. 9 etc., 1103, v. 264 etc. Canonical books of the New Testament, 261, v. 30 etc., 1105, v. 285 etc. Canotalorum (Canotaloi), Gregory wishes the purchase of their land by Bishop Amphilochius to be redintegrated in the will, 203. Canticum canticorum (Song of Songs), a work of Solomon, a canonical book, 261, v. 18, 1103, v. 275. Cantilenæ (Leud songs) are to be avoided, 1095, v. 100. Cantor (A chanter) is joined to a chanter, 160. Cappadocia laments Caesarius who has died, 1115, xvii, v. 1, 1421, v. 4. ^A Captivitas (Babylonian Captivity), 847, v. 66, 67. Carbala, a small farm of Gregory, from which he departs because of women brought into the vicinity, 169. Caritas (Charity) is worth more for the knowledge of God than knowledge itself, 465, v. 944 etc. Caritas fraterna (Fraternal charity). No one lives for himself alone, but for his neighbor, 13. Carmina (Songs) that render the breast effeminate are to be avoided, 1095, v. 101. Carnales (The carnal) increase their own chains, 445, v. 602. Carnifices (Executioners) do nothing grave, because they serve the laws, 192. Caro (Flesh). One ought not to indulge the flesh, 343, v. 60. Some tame the flesh of their own accord, not out of love for God, 371, v. 568; a certain Stoic rebukes this, 414, v. 601 etc. The flesh is a flattering enemy, 473, v. 59. The flesh is to be tamed, 583, xxx, v. 7. ^B Worshippers of the flesh worship Beelphegor, 873, v. 87 etc. It is very useful to afflict the obese flesh, 919, v. 45, 46. The narrow gate does not admit thick flesh and a prominent belly, 919, v. 49, 50. The internal war of flesh and mind, 923, v. 65 etc. The law of the flesh is evil and rejoices in evils, 923, v. 71 etc. The fight of flesh and mind, 923, v. 89 etc. Remedies for subduing the flesh, 925, v. 121 etc. The flesh neither obeys reason nor is tamed by labors, 927, v. 165 etc. The flesh is associated with man, as a mistress to her cook, 983, v. 78, 79. Gregory torments his own flesh with harsher words, 937, xlvi, v. 1 etc. Gregory asks of the flesh what it wants, 937, xlvi, v. 74 etc. He will not give it the mockeries of life, but only things necessary for preserving life, 937, v. 80 etc. See Christus incarnatus. Carterius, having risen above the flesh, is recommended to Hellanius by Gregory, 1003, v. 139 etc. Carterius, son of Bassus, buried with his father, 1153, cxiv, v. 2. He guided the helm of Gregory's youth, and bound him to an incorporeal life, 1153, v. 3 etc. He was an excellent guardian of the young, 1153, v. 7, 8. He died, because he wished him to be a holy chanter in the celestial choir, 1153, cxvi, v. 4. He was a companion of piety at Nicomedia, 1153, cxvii, v. 1, 2. He is buried in the land of the Xolori, 1155, cxviii. ^C Castalia must yield to the cross, 1085, v. 256. Castitatis (Of chastity), excellent remedies, 345, v. 62 etc. Since there is some care for temperance and modesty even among rational animals, it is absurd that man, made by God to His own image, cannot protect and preserve entire chastity throughout the whole curriculum of life, 371, v. 557 etc. Chastity makes man equal to the angels, 389, vii, v. 3, 4. Virgin and conjugal chastity, 389, vii etc. Praise of chastity, 455, v. 773 etc., 461, v. 898 etc. Exhortation to embrace chastity, 581, v. 307 etc. Castius ought not to be accused on account of those who have fallen, 1173, xxi, v. 1 etc., 1173, xxii, v. 1 etc., 1173, xxiii, v. 1 etc. Castor, Gregory prays to him that he may restore to himself a Priest, 175. He asks him that he may return to him as quickly as possible their common sister, the lady, perhaps Thecla, 176. Liriandus and Caberina, estates of the poor given to the house by Castor, 176. Cataract of the Nile and the Catadupa, 4. Catechesis, what is it? 623, v. 234. Causis (Causes being removed), effects are removed, 127, v. 311 etc. Cecropidæ, born from the earth, wore a cicada of the earth upon their hair, 1015, v. 130. ^D Cedere (To yield). One must not always yield, 597, v. 9 etc. Cedrus (The cedar), when it is shaken, in what way is the pine secure? Celebritas (Public celebration) loves the serenity of the air, 715, v. 1336. Celeusius, a presbyter, is sent by Gregory to Theodorus the Tyanian, 128. Celeusius, as it seems, the prefect of the city of Nazianzus, Gregory rebukes him because he does not observe the holy fasts, and because he proposes deafening spectacles, 101, 102. The silent Gregory excellently carps at and rebukes Celeusius, a talkative man, 102 etc. Census (The census), the master of the swift reckoning of evils, 593, v. 95. At the time of the census Christ is born, 1013, v. 557, 558, 1017, ii, v. 15, 16. Centurionis (The centurion's) servant healed by Christ, 273, ix, v. 4, 277, xxii, v. 5. Cera (Wax) is easily impressed by iron, but iron more difficultly, and the diamond by nothing, 173. Cercidas, the witty, is cited, 443, v. 598. Cete (A whale), God makes an oratorium of saints, 711, v. 677. Chaldæi (Chaldeans), astrologers, 425, v. 190 etc. Chaldeans, enemies of Providence, and worshippers of the stars, 755, v. 1157, 1158. Chananææ (The Canaanite's) daughter liberated from a demon by Christ, 273, v. 19, 20, 275, v. 9, 10. Gregory confuses the Canaanite with the woman bowed down who could not look upward, 947, v. 75, 76 and note on the same verse. Chaos, an excellent description, 301, v. 58 etc. Chareti, a verse is cited concerning continence, 445, v. 486. Charisma, what is it? 623, v. 230. Charybdis, pernicious and pitiless, 1079, v. 150. Chiro, a wise woman, 1027, v. 197, 1009, v. 99. Chorda (A stretched string) loves to be relaxed, 903, v. 42. Christiani (Christians) ordered to migrate from city to city, 178. True Christians are alien to vainglory, 429, v. 482 etc. The virtue of Christians is described, 447, v. 636 etc. Their voluntary afflictions, 447, v. 647 etc. The fortitude of Christians is praised, 451, v. 697 etc. Persecutions are useful to Christians, 451, v. 707 etc. One life does not suit all Christians, 491, v. 60 etc. What things Christians endure with an invincible spirit, 369, v. 513 etc. Those who die always live, 369, v. 529 etc. It is not permitted for Christians to breathe, 917, v. 17, 18. To them [there is] one law, one God, the same calling, 917, v. 19. The doctrine of Christians is the purest, for they, instructed by divine books, both of the prophets and of Christ Himself and the words of His disciples, with a purged heart, see God, who are skilled in celestial things, and divinely illuminated, strive toward heavenly things, 1077, v. 115 etc. The religion of Christians has no fable as its leader, 1079, v. 147 etc. Christianismus (Christianity), what is it? 621, v. 185 etc. Christus (Christ), creator of the world, 303, v. 61 etc. Christ wrote the law of Moses on tablets, 207, v. 12, 15. The divinity and perfections of Christ, 897, xxxviii, v. 5 etc. Through Him all things were made, 899, v. 11 etc. His light is the angels, His glory is man, 899, v. 83. The sun, stars, moon, which live and die in alternating turns, and return again with full light, wandering and fixed stars, are the work of Christ's wisdom, which they also proclaim, 899, v. 15 etc. In the old law the divinity of Christ was manifested to few, 214, iii, v. 17. Christi incarnatio (The Incarnation of Christ) to be explained to the peoples, 795, v. 306, 307. Christus incarnatus (Christ incarnate), 293, xxxv, v. 6 etc., 621, v. 189 etc. Why? 251, v. 31 etc. He was made man, that He might heal the old Adam under the veil of flesh, and conquer the devil, 251, v. 53 etc. Christ incarnate opens a new way for men, 295, xxxvi, v. 12 etc. Christ, that He may heal the sick, assumed nature, 307, v. 139 etc. Christ, immortal and mortal, assumed flesh, to expiate the sins of men, 899, v. 27 etc. He accepted the form of a servant, and tasted death, and obtained life again, an immortal image of the Father, that He might save us, 921, v. 27 etc. On account of sinners He assumed human nature and died, 1023, v. 102 etc. Christus Deus et homo (Christ God and man), 85, 86, 215, v. 60 etc., 253, v. 23, 293, xxxv, v. 5 etc., 295, xxxv, v. 14, 307, v. 119 etc., 631, v. 14, 709, v. 646 etc., 1081, v. 180 etc. Christ coming from heaven, emptying His own glory in mortal viscera, is made God-man, 795, v. 306, 307. In Christ, that which deifies and that which is deified, is one God, 257, v. 61. It is a man-God [homo dominicus] according to the Apollinarists, 83. Christus (Christ) assumed the whole man, except sin, endowed with body and mind, 87, 255, v. 1 etc., 257, v. 41, 707, v. 609 etc., 1081, v. 199, 200. Not lacking a mind according to the error of the Apollinarists, 86, 87, 88, 94, 95. Not first man was formed, and afterward God entered, 85. Not in Christ are two sons, one from the Father, one from the Mother, 85, 94. Divinity did not operate in Him, as in a prophet, but was conjoined according to essence, 86. He was not another, adopted or ascribed, nor perfected from works, 86. He advanced in as much as He revealed Himself, 86. He preserved the flesh, not empty of divinity, 86. He will come some time with the body, 86, 87. After the resurrection He became palpable, 85, not that which descended from God, but that which is assumed from us.

^A His image was not merely that of a man, 86, 87. He did not possess divinity in place of a mind, 88, 95. He could not otherwise have testified to His love for us than from the fact that He was in the memory of our flesh, and humbled Himself even to the baser part of our nature, 91. He is incarnate in the sense that He assumed flesh, not that He lived among men, having suffered things which are devoid of sin, 96. He came to save the whole man, being whole Himself, 251, v. 43, 44. It is by no means to be said, with the Apollinarists, that the one to be worshipped is not a man-bearing God, but a God-bearing man, 96. Christ is not to be divided, 97, 134. He is not one from God and another from the Virgin, 707, v. 631 etc. Nor, being God, does He suffer those things which happen to the flesh, 709, v. 641 etc. Gregory inveighs against those who asserted that Christ the Word was created for the sake of men, 243, v. 51 etc. Christ is conceived in the chaste Virgin, 255, v. 21, 22. And is born, 94, 231, v. 43 etc., 269, v. 37 etc., 507, v. 147, 579, v. 30, 621, v. 193, 194, 1079, v. 172 etc. Christ arose from the bosom of the Virgin, a God-Man cemented by the Spirit of the great God, 1081, v. 180 etc. Christ, emerging from the pure womb of His mother, is not defiled, 1083, v. 277 etc. His ineffable birth from the Virgin, 257, v. 49 etc. He did not flow through Mary as if through a conduit, 85. There is nothing foul in His generation, 23, v. 65. The manner of His generation from the Virgin, 23, v. 67 etc. He was born of a betrothed woman, 317, v. 336 etc. He is born at the time of the census, 1015, v. 337, 338. Born in Bethlehem, 1233, LXIII, v. 2. Wrapped in swaddling clothes, 621, v. 196. At His birth all things moved, and the celestial choir sounded, 253, v. 60, 61. The Magi come to Him with a star as their guide, 253, v. 62, 63. The star announced the birth, 229, v. 53 etc. His genealogy is set forth as twofold, and is vindicated from difficulties, 267, XVII, v. 1 etc. Christ’s baptism, 621, v. 200, 201. The fast, 621, v. 203. Whatever the law prescribes, Christ fulfills, 233, v. 70. Christ pays the tribute and offers a payment for service, 1015, v. 359, 360. His meekness, 523, v. 237 etc. Christ’s disciples were twelve, 273, XIX, v. 1 etc. His miracles according to Matthew, 273, XX, v. 1 etc. According to Mark, 275, XXI, v. 1 etc. According to Luke, 275, XXII, v. 1 etc. According to John, 277, XXIII, v. 1 etc. Christ’s parables according to Matthew, 277, XXIV, v. 1 etc. According to Mark, 279, XXV, v. 1 etc. According to Luke, 279, XXVI, v. 1 etc. According to all the evangelists, 281, XXVI, v. 1 etc. Christ frees His disciples tossed by the tempest, 631, I, v. 10 etc. He heals the diseases of soul and body, 631, 13. What Christ’s things signified, 621, v. 194 etc. Christ transfigured on the mountain, 1133, LXV, v. 1. Christ’s passion, 213, v. 75 etc., 307, v. 167, 293, XXXIII, v. 7, 295, XXXV, v. 9, 307, v. 167 etc., 621, v. 204 etc. So that we might rise again renewed, 929, v. 181 etc. The effects of His death, 625, v. 220. The Lamb slain for us, 235, v. 75 etc. He poured out His blood for us, 253, v. 80, 81. Fixed to the cross with deicidal hands, 257, v. 11. He offered Himself to God as a price of redemption, that He might deliver us from servitude, 239, v. 68 etc. Christ occupied all things from the ends of the world to the ends of the earth, gathering them into His hands which He stretched forth on the cross, 1079, v. 169 etc. Dying, He took away the empire of death, 1083, v. 227 etc. That He, having been crucified, is to be worshipped, 86. Through those things which He suffered, He stirs us to patience, 743, v. 1322. Christ was pierced by the nails of certain men in vain, since they have their name not from God, but from men, 833, v. 154 etc. How ungrateful are those who depress Christ because of the things He suffered, 213, v. 37 etc. Christ wills all people to be saved alike, 717, v. 19, 20. Christ’s resurrection, 213, v. 75 etc., 275, v. 37, 38, 277, XXII, v. 20, XXI, v. 10, 11, 293, XXXIII, v. 8 etc., 297, v. 15, 623, v. 220, 899, v. 39 etc. He returned from the dead to life, that He might heal my vices, 1079, v. 172 etc. His ascension, 623, v. 222. The Judge who is to come, 297, v. 16. A Judge who is just, but mild, 989, v. 13, 14. Christ is everywhere celebrated, and becomes more celebrated as the years pass by, 1087, v. 291 etc. By the name of Christ, demons are put to flight, 1075, v. 80 etc. Christ is to be followed, from whom we have received salvation, 19. Christ is every good for men, 295, XXVI, v. 1, 297, XXXVII, v. 2. The Light of men, 865, XX, v. 1. The dispeller of evils for mortals, 295, XXXV, v. 5. The light of life, a gift surpassing all others from the celestial axis, 1049, v. v. 3, 4. He ought to be the leader of life and studies, 1063, v. 263. The sting of Christ’s love is the sweetest of all, 1073, v. 53 etc. To have Christ is better than all wealth, 907, v. 30, 31. Christ is to be bought by all, 437, v. 465. Christ is depicted for Gregory, 955, LVII, v. 2. For Gregory, Christ is great wealth, 977, LXXXII, v. 5. Gregory asks that Christ’s miracles be renewed in him, 663, v. 581 etc., 947, v. 69 etc. Gregory prays to Christ, 631, I, v. 17 etc., 869, XXVII, v. 1 etc., 881, XXXIV, v. 1 etc., 939, LXII, v. 1 etc., 959, LXIII, v. 1 etc., 939, LXIV, v. 1 etc., 969, LXX, v. 1 etc., 969, LXXI, v. 1 etc., 989, v. 1 etc. He prays for himself and for the Church of Constantinople, 965, v. 69 etc. He asks that Christ deliver him from the tempest, 967, LXIX, v. 1 etc. He seeks from Him the end of his life, 973, LXXVI, v. 1 etc., 973, LXXVII, v. 1 etc.

^A have: of reproach, 1069, XIV, v. 5. Blessed and holy marriage, 489, v. 11, 12. Celestial natures are devoid of marriage, 953, v. 285 etc. It seeks earthly things, 933, v. 291 etc. It is a servitude to the fever of the flesh and lust, although it is the root of virginity, 379, v. 25, 26. It is a gross mass and full of corruption, 587, v. 6. Advantages of marriage, 511, v. 215 etc., 331, v. 592 etc. Instituted by the Son of God, 511, v. 225 etc., 1069, v. 89 etc. Useful to mortals, the root of branches, a safeguard of life, 511, v. 234 etc. Marriage gave laws to cities, and founded the cities themselves, brought arts, filled homes, 313, v. 247 etc. It does not lead away from God, but rather God incites the married person, because he has need of greater help, 313, v. 276 etc. It has pleased all the pious, 315, v. 296 etc. Progeny of marriage, from which came prophets, kings, patriarchs, martyrs, 315, v. 299 etc. From it also came women distinguished in piety, 317, v. 330 etc. Even the celibate pass through marriage, 317, v. 357 etc. Inconveniences of marriage, 529, v. 543 etc., 333, v. 623 etc., 383, v. 73 etc. Cities, forums, contests are not to be attributed to marriage, 321, v. 420 etc. If one boasts of those born from oneself, one must also accept the wickedness in oneself, 323, v. 446 etc. Marriage wanders further from Christ, is occupied with countless anxieties, and touches upon nothing divine, 329, v. 543 etc. The table, food, garments, adornment, drink, the bed of him who has embraced either virginity or marriage, 351, v. 609 etc. Calamity in a new marriage, death of a spouse, the marriage bed a tomb, 335, v. 631 etc. Pangs of birth; children dead in the mother’s womb, 333, v. 645 etc. Born before the just months, 335, v. 618 etc. Marriage is anxious about a spouse and dearest things, 387, v. 6 etc. Often defiled by adultery, 335, v. 661 etc., 387, v. 23 etc. Marriage and virginity sometimes fall away from themselves and lie, 537, v. 709 etc. Marriage is vanquished by virginity, 339, v. 728 etc. A chaste marriage is offered for precarious virginity, 301, v. 411, 412. He who pursues chastity in marriage is to be compared with virgins, 389, VII, v. 5, 6; 391, v. 7, 8. Gregory shrinks from marriage, 933, v. 283 etc. Connections, not nuptial, are condemned, 363, v. 439 etc.

Wedlock.

273, v. 11, 12; 275, xxi, v. 11. Those captured by a demon are healed, 273, xiv; 275, xxi, v. 5 etc.; 275, xx, v. 8; 275, v. 13 etc.; 279, xxv, v. 7; 285, v. 77. The demon returns to his house with seven others, 279, xxvi, v. 8; 1075, v. 80 etc. Luxurious meals were once prepared for demons, 1177, xxviii, v. 1. The future punishments of the demon, 241, v. 92 etc. See Devil. Damasus, bishop of Rome, demands a confession of faith in writing from Vitalius, 94. Having been deceived by the fraud of Vitalius and his Apollinarian associates, he receives them into the Church, but later, having been informed of the truth, he expels them from the assembly of the Church, 96. Loss, what is it? 617, v. 122. Dan the patriarch, 263, xiii, v. 3. Daniel, cast to the lions and delivered, 349, v. 181 etc.; 651, i, v. 3 etc.; 709, v. 673; 841, v. 64; 951, li, v. 35. Gregory asks to be saved in like manner, 967, v. 83 etc. The book of Daniel is canonical, 261, v. 27; 1103, v. 283. Daphne should yield to Christ, 1085, v. 256. David is distressed and consumed with grief because of the wicked to whom things turn out prosperously, 30. Looking toward future rewards, he ceases to be troubled, 31. Lepers exclude David from Jerusalem, 41. David is proposed as an example of patience, 185 etc. David is first troubled and then enlightened concerning the mystery of Providence, 231, v. 26 etc. David bears punishments unequal to his sins, 233, v. 64. David is most celebrated among kings, 317, v. 320. The temperance of David when thirsty, 445, v. 617 etc. The meekness of David, 521, v. 188 etc.; 523, v. 202 etc.; 1035, v. 318 etc. David is absolved from wickedness by God, 939, v. 42. David playing the harp against the devil, 939, lxiv, v. 2. Debauchery, what is it? 617, v. 115. Debts must be remitted, so that God may also remit, 607, v. 157 etc. The Decalogue of Moses, 263, xv, v. 1 etc. Defection, what is it? 623, v. 216 etc. Deformity, what is it? 613, v. 53. What is true deformity, 603, v. 81. Prayers should be offered on behalf of the deceased, 1159, cxxi, v. 5, 4. It is right to apprehend the invisible God by reason alone, 1077, v. 117. Delight. One should persuade others of the same things in which one delights, 159. Deliberation. One must deliberate first, and then act, 159. Delights are sometimes honest in sordid clothing, v. 91. Gregory asks which of delights is more displeasing to God, 859, v. 36 etc. The Dolphin, accustomed to the sea, dies in the air, 467, v. 11. The love of the dolphin toward its offspring, 1039, 27 etc. A dolphin carries a famous singer, 1061, v. 234 etc. Democritus is better at the skill of popular government than Aristophanes, 116. Democritus is always laughing at human affairs, 481, v. 79 etc. The mind of Demosthenes, 415, v. 40. Gregory sends the book of Demosthenes to the ailing Philagrius, 27. Description of the world, a figure of divine inscription, 621, v. 194, 193. How grave desire is for the one who longs, 493, xx, v. 1 etc. Desire is a painter of judgments, 861, v. 76. The reward of desire is to attain the goal of desire, 1077, v. 22. Despair, what is it? 619, v. 159. Despair is to be shunned, 261, v. 308 etc.; 599, v. 41 etc. God: who is He? 417, v. 90; 611, v. 1. A compendium of true doctrine concerning God, 1099, v. 195 etc. Nature teaches that God exists, 423, v. 189. God is one, 219, v. 3. God is without beginning, 221, v. 39. Nothing is greater than God, 495, xxiv, v. 10 etc. Nothing in nature is similar to God, 495, xxiv, 20 etc. Nothing is more venerable than God, 72. What was God doing before the world was founded, 223, v. 60 etc. God is the supreme light and the source of light, 237, v. 6 etc. God is the primary good, 239, v. 47 etc. The good is unique and eternal, 147. God is ineffable and known to no one, 287, v. etc. God is primary light and inaccessible to all, 299, v. 15 etc. No one can scrutinize the mind of God and His inscrutable counsels, 309, v. 72 etc. God can only be glimpsed obscurely here, 417, v. 93, 94. God can be contemplated, but not explained in words, 463, v. 931 etc. What God is cannot be known, 463, v. 916 etc. Full knowledge of God is the end of human prayers, 1033, v. 286. Charity is worth more than knowledge for the cognition of God, 468, v. 984 etc. Why God did not wish everything to be open to human cognition, 227, v. 59 etc. Why God flees from the mind that desires Him, 237, v. 10, 11; 406, v. 2 etc.; 465, v. 959, 960. God is immutable, 259, v. 35; 531, v. 382 etc. Everything flees from God, even if we put a mask on the truth, so that the pretext might appear more specious to the multitude, 115. The Dispenser of life knows the reasons for all things, 178; 231, v. 34 etc. All things are present to God: things that are, things that were, and things that will be, 223, v. 70, 71. Nothing can be hidden from God, 639, v. 518 etc.; 1023, v. 105 etc. All things are open to God, 961, lxviii, v. 576. The reasons of things are not unknown to God, 231, v. 34 etc. Nothing is more just than God, 124. What is firm and stable is to be attributed to God, 217, v. 63. Examples of the mercy of God, 959, v. 39 etc.; 1023, v. 105 etc. God does not spurn the mortal for whom He died, whom He Himself raised, and whom He will come again to judge, 1019, v. 8 etc. The measures of God are equated with our measures, and God repays us in accordance with how we measure, 1013, v. 529 etc.; 1017, ii, v. 11, 12. All things are of God, 1031, v. 255. God is the end of all things, 583, xxx, v. 1. God is the beginning and the end of the whole life for those who are wise, 287, v. 1 etc.; 1089, vii, v. 6; He constrains them, 803, v. 484, 485. Why wrath is attributed to God, 531, v. 591 etc. God is judge and father, 561, v. 315 etc. God is virgin, 299, v. 11. God is the creator of all, 291, v. 7 etc.; 295, xxxiii, v. 1; 291, xxxiv, v. 1 etc.; 291, v. 12. God created man as a witness to His own divinity, as king of the earth, as the glory of his Creator, 1083, v. 216 etc. All things are from God, 287, xxx, v. 1 etc. From God we have taken our beginning, and to God we shall migrate, 181. It is proper to God to do good to creatures, 225, v. 80 etc. No one can fault God for not having endowed his creation with every good, 1051, v. 489 etc. God does not desert us perpetually, nor does He allow true doctrine to be vexed by persecutions, 59. God directs our affairs, 37, 116. One governs the universality of things, 231, v. 20 etc.; 949, v. 99, 180; 1041, v. 173 etc. He governs man with constant laws, 219, v. 1 etc. There are two parts belonging to God for good works: He makes man capable of the good, and He provides the strength, 409, v. 96 etc. God provides keen eyes and prosperous courses, without whom men are nothing but idle mockeries and living corpses, 409, v. 102 etc. Whatever comes rightfully to us [proceeds] from God, 160, 285, v. 75. Nothing is to be preferred to God, 44. We owe an account of every agitation and thought to Him, 123. Unless the mind of God restrains, there is little or no power in speech, 173. The mind of God, which ought to be worshipped by everyone, everywhere, must overcome vanity, 195. God is to be feared, 589, v. 15. God is to be feared first, and His desire [is to be] obtained, 1089, vii, v. 5. It is safe to look to the one God, and to have all hopes fixed in Him, 55. Let all adhere to God as to the firmest anchor, 413, v. 145 etc. It is just and pious to consecrate the first-fruits of whatever thing to God, 54. God is to be proposed to us as the advocate of every work and word, 171. The good praise God in all things, both in prosperity and in adversity, 1053, v. 63, 64. God is to be invoked in council both in sickness and in those things that concern grief, 30. Contempt for God is to be avoided, 561, v. 508 etc. Take counsel with God, and you will not deviate in the least from duty, 148. To possess God, and out of necessity to pass into the possession of God with it and by ascent, is the most beautiful thing of all, 177. Giving himself to God, he receives God, 423, v. 177, 178. Man should be insatiable for God alone, 605, v. 145 etc. Everything must be received from God with acts of thanksgiving, 383, v. 16. God is not to be served by halves, 851, v. 220 etc. It is better to offer God a heart, bringing little, than to honor Him with many sacrifices while having a sordid mind, 1031, v. 231. God wills to be loved alone, 921, v. 42, 45. God is to be loved first, 1063, v. 12. God provides all things for those whom He holds as His lovers, 171. To the wicked, God is fire; to the good, light, 215, iii, v. 52. God is the only comfort for the good, 72, 73. Not to worship God is a most miserable thing, 463, v. 942. To fall away from God is the greatest penalty, 421, v. 151. Nothing is grave except to deviate from God and from divine things, 178. It suits no one to resist the laws of God, 859, v. 52. Some follow and hear the voice of God, 655, v. 43 etc. For those who have the greatest matters in hand, God and His aid should be the main concern, 188. Great God, you are the undoer of the outsider, 62. To become God is the reward of virtue, 147, 421, v. 141 etc. God is one thing, envy is another, 407, v. 38. Those who are ignorant of God are not to be called wise, 423, v. 181 etc. Sensible things take away our prospect of God, 463, v. 957 etc. How one ought to conduct oneself in arguments about God, 465, v. 963 etc. Gregory prays to God at the exit of his life, 969, lxxi, v. 1 etc. He implores the mercy of God, 971, lxxiii, v. 5 etc. He dreads the justice of God, 974, lxxiii, v. 7 etc. Deuteronomy, a canonical book, 261, v. 12; 1103, v. 266. The Devil is called Belias, and Belial, and a robber, because he longs to devour all, 619, v. 343 etc.; 919, xlv, v. 15 etc.; 929, v. 181; 935, v. 324; 935, lv, v. 3. He is called Pharaoh, 863,

^A v. 4, 805, xxii, v. 3. Epithets of the devil, 953, lv, v. 1 etc. The devil is a murderer, having lost grace, he hates the human race, 223, v. 47 etc. He is the author of man's fall, 225, v. 50. He cast Adam out of paradise, 953, liv, v. 6 etc. He brought death upon our first parents, 953, lv, v. 5, 6. The devil wounded the human race with the wood of knowledge and permeated the whole of it, 255, 16 etc. His hatred toward man, 935, v. 324 etc. The devil’s various deceits, 349, v. 112 etc., 503, v. 160, 633, v. 51 etc., 937, v. 331 etc., 937, lviii, v. 2 etc., 975, lxxix, v. 1 etc., 975, lxxx, v. 1, 2, 977, lxxxi, v. 1 etc. He becomes whatever he wishes, a sophist of death, and a new Proteus, 977, lxxxiii, v. 5 etc. The more piety he sees in a soul, the more he seethes with anger, 977, lxxxiii, v. 15 etc. He sometimes transforms himself into an angel of light, 937, v. 335, 336. He slides first into the smallest vices; then he drives one to greater ones, 955, liv, v. 10 etc. No one can escape the devil’s snares unless he has Christ as a helper, 335, v. 270, 271. Where the devil’s efforts tend, 943, l, v. 1 etc. The devil makes the greatest use of evil pastors to destroy souls, 813, v. 612 etc. He stirred up discord among Christian leaders so as to defeat them, 827, v. 40 etc. The devil vexes Gregory with illness, 943, l, v. 5 etc. Gregory inveighs against the devil and drives him from himself, 943, lvi, v. 1 etc., 953, lvii, v. 1 etc., 957, lviii, v. 1 etc., 957, lix, v. 1 etc., 957, lx, v. 1 etc. He prays to be freed from him, 863, v. 1 etc., 865, xxii, v. 1 etc., 959, lx, v. 1 etc., 959, lxiii, v. 1 etc., 759, lxiv, v. 1 etc., 961, lxv, v. 1 etc., 961, lxvi, v. 1 etc. Gregory threatens to strike him with the cross, 955, lv, v. 10, lvi, v. 6, 7. The devil creeps into him through treacherous arts, 957, lvii, v. 2 etc. Deacons stood in the church with splendid vestments, an image of angelic glory, 815, v. 11, 12. Dicacity, what is it? 617, v. 109. Vicissitudes of day and night, 291, v. 21 etc. Day added to works, 291, v. 27, 28. It stirs one toward attaining the eternal day, 291, v. 29 etc. The same day makes one miserable and happy, 1019, v. 30. The principle of having holy days during marriage, 1069, v. 87, 88. The Lord’s Day is the firmament of every holy word and work, 1135, lxvi, v. 1, 2. Human dignities are dreams, 635, v. 88 etc. Likewise, they are compared to a river, and to a shadow or darkness, 635, v. 91 etc. Gods of the pagans are unchaste, base, and ridiculous, 457, 831 etc., 1075, v. 91 etc., 1077, v. 103 etc. Often they have long provided food for crows, 1077, v. 127 etc. What is written about the gods is vain, mere figments, worthy of tears, and to be avoided like treacherous nets, 1091, v. 53 etc. Ridiculous gods of the nations are to be spurned, 1093, v. 57 etc. Charity is the head of all Christian doctrine, 17. Charity toward one’s neighbor, what is it? 617, v. 184. "Beloved" (Dilectus) and "Beloved" (Dilecta) were terms for unmarried men and women living together, 1171, xv, v. 9, 15, 1171, xvi, v. 4, 5, 15. The flood useless to men, 305, v. 132. It is greater to fight than to exhort others to endure calamities, 138. Diocesarea is the same as Nazianzus, 118, not. (9). Gregory tries to dissuade from destroying the Olympium in it, 118 etc. Diocesarea, not a great city of the Cappadocians, but the fatherland of Gregory the Theologian, 557, v. 23, 26, 1015, v. 363. Diocesarea, the fatherland of Amphilochius, whom he laments after he is dead, 1151, cv, v. 4, 1151, cvi, v. 1, 2. It is but a small town, yet it has given a great man to the courts of law, 1151, cvi. Gregory congratulates Diocles on the marriage of his daughter, 191. Diogenes of Sinope possessed nothing according to the precept of philosophy, 81, 82. The virtue of Diogenes, 425, v. 218 etc. Diogenes was accustomed to heap reproaches upon harlots so that he might learn to bear insults from their insults, 537, v. 491 etc. The wondrous chastity of Dion's wife, 435, v. 808 etc. Dionysius the censor says of the orator Lysias that to lack artifice is the highest art, 148. Dipsas, the viper that induces thirst, 553, v. 131 etc. Christ chose uneducated disciples, so that anyone might say: This is the victory of God, 1071, v. 23 etc. It was no disgrace to the disciples of the Lord that Judas was a traitor, 1173, xx, v. 2, 3. How ruinous the dissensions of Christians are, 761, v. 1645 etc. The rich man sacrifices to his own net, and does not praise God, 393, v. 66 etc. The rich are prone to diseases, 397, v. 127 etc. And to pride, 399, v. 159. The antithesis of the rich and the poor, 399, v. 183 etc. Uncertain heirs of the rich, 551, v. 119 etc. The rich laugh at the reproaches of orphans and at the very vengeance of God, 593, v. 65, 66. The rich have no care for where the poor live, 593, v. 70. It is better to be rich in character than in wealth, 1089, vi, v. 13, 11, 12. ^B Parable of the wicked rich man, 567, v. 386 etc. Gregory fears the fire and burnings of the wicked rich man, 991, v. 35, 36. Riches are faithless, 585, v. 92, 485, v. 9. Their inconveniences, 393, v. 66 etc. Riches are flowing away, 457, v. 442 etc. What are true riches, 437, 449 etc., 1091, v. 24 etc. Wicked riches are worse than poverty, 583, xxx, v. 4. Wise poverty is better than the worst riches, 1063, v. 250. The vanity of riches, 549, v. 102 etc. Riches are more vain than sleep, 591, v. 39, 40. Riches are not without labor, 885, v. 31 etc. Riches are like harlots, 1091, v. 15 etc. Divorce is contrary to Christian laws, 129. To confirm divorce is to inflame hatred against oneself, 122. Doctrine, what is it? 617, v. 127. What is more excellent than doctrine? 609, v. 219, 220. Let doctrine be made manifest in example and in character, 599, v. 13 etc. What doctrine is to be expounded to the people, 795, v. 309 etc. Let a Christian be a guardian of dogmas, 1101, v. 211. Pain is the struggle of the soul with the body, 28. Nothing is more ingenious than pain. It is better to endure internal pain than external, 31. The excess of pain’s bitterness is not to be approved, 136. Present pain is usually seen as the gravest of evils, 519, v. 156. The pain of those who are not addicted to the world lacks reward; but the reward of those who serve the Lord remains in their pain, 185. Consolations for pain, 156, 157 etc. As the sharing of pain is of great moment for concord, so is the consent and harmony of minds for counsel, 176. A useful remedy in pain is to recall to the soul the hope of the future life given by God; we should have approached it, having fashioned it for ourselves by hope, we should think where we are spending our time in pain, 186. The medicine for pain is even to talk to the air, 825, v. 26. One who is suffering is to be forgiven for saying things that belong to one who suffers, 161. Parable of the house founded upon rock or sand, 279, xxvi, v. 2, 281, xxvii, v. 1, 2, 559, v. 371, 372. A house firmly built is better than one that is crumbling, 819, v. 10. Parable of the lost drachma, 281, xxvi, v. 15, 285, x, 82. The law is averse to a double mind, 815, v. 669, 670. Leader. The people follow leaders who do wrong, and because of such a guide, they are easily bent toward vice, 833, v. 164, 165. Marriage is called a mortal dyad, 1173, xx, v. 4.

E Drunkenness, what is it? 617, v. 112. The Church is the body of Christ, 36. It grew through persecutions, 827, v. 49, 50. Shaken by the craft of the devil, 827, v. 40 etc. It must be provided for with the greatest care and solicitude, 36. Goods left by the deceased to the Church are to be faithfully paid out, 54 etc. The sad state of the Church in the time of Gregory, 677, v. 20 etc. The Church, once a most excellent people, but in the time of Gregory, lacerated by dissensions, 285, v. 27 etc. Gregory calls the empire of the Church a "specious stage," 81. Gregory laments the afflictions of the Church, 167. Gregory is anxious and concerned about the churches that have been miserably disturbed, 111. Ecclesiastes, a work of Solomon, a canonical book, 261, v. 18, 1103, v. 275. Ecclesiastical power is a bloodless rule, 187. Ecebolius is a man boiling with goodness, 161. Gregory commends the widow of Nicobulus, his sister, and her children, 161, 162. Those who think that Echo has a proximity are deceived by opposite voices, 166. Echo is a certain lover, 573, v. 133, 134. Edom. From Edom, Elisha brings forth streams of water for the thirsty army, 265, xv, v. 18, 19. Gregory's education, what kind it was, 919, v. 205 etc. Effects are removed once the causes are removed, 527, v. 311 etc. Efficacy, what is it? 617, v. 133. Poverty quickly tames a prudent man, 351, v. 212. Poverty is heavy, but wicked affluence is heavier, 583, xxx, v. 4. Gregory leaves Elaphius the notary a gift of twenty gold pieces in his will, 203. The elect are the faithful disciples of the Manichaeans, 91. Alms are to be given, 603, v. 13 etc. The fruit of the same, 603, v. 117 etc. A boy rules and guides an elephant, 573, v. 637 etc. Eleusius was appointed bishop by the Macedonians, 167. May the obscenities of the night of Eleusis yield to Christ, 188, v. 261. The punishment and death of Eli the priest and his sons, 851, v. 128 etc. Elijah the Tishbite was an inhabitant of Carmel, 691, v. 292, 293. His miracles, 265, xvi, v. 2 etc., 411, v. 523 etc. And poverty, 265. He is fed by ravens, 149, v. 170, 285, ii, 1, 2, 383, v. 86. He lives for many days without tasting food, 905, iii, v. 8, 9. By the rain which he had held back, he washes the earth, 1017, v. 1.

^A Ifanc feeds a Sidonian woman, 349, v. 172 etc. By fire he destroys two captains of fifty, 265, xvi, v. 10. In a fiery chariot, carried off by faith, he ascends into heaven, 265, xvi, v. 11, 317, v. 323, 951, 21, v. 32, 1145, v. 1, 1147, c. v. The temple of Eli, which was called by name, 263, xvii, Tit.; Ellenichus. From him Gregory asks that he might grant a mission to the presbyter Mamas, son of a soldier, 187, 188. Praise of eloquence, 1057, v. 165 etc. Eloquence governs the movements of the soul, calms anger, soothes pains, 1059, v. 182 etc. It moves kings and peoples, 1059, v. 188. Eloquence was the lyre of Orpheus and the lyre of Amphion, 1059, v. 193 etc. It was also the remedy which Mercury gave to Ulysses, 1059, v. 196 etc. That which Polydamna gave to Helen, 1059, v. 200 etc. Eloquence procures veneration, 1059, v. 207 etc. It is superior to envy, which infests the many, 1061, v. 214 etc. It should be placed after integrity of life, 1063, v. 272. Gregory puts an end to the study of eloquence rather quickly, 10. Eloquence does not concede that the faithful have been surpassed by the unfaithful, 903, v. 48 etc. To speak is to perform what one is reluctant to do in one's mind, just as we do not know how to speak, 158. Elisha, affected by a slight injury, inflicts a great plague, 233, v. 67, 68. His miracles, 263, xvi, 14 etc. He crosses the Jordan with divided waters, 265, xvi, v. 15. He renders fountains fertile for the city with salt, 265, xvi, v. 16. He kills mocking boys with the bites of wild beasts, 265, xvi, v. 17. He leads streams from Edom for a thirsty army, 265, xvi, v. 18. He frees a widow from creditors with fountains of oil, 265, xvi, v. 19, 20. He restores the Shunammite’s son to life, 265, xvi, v. 20, 21. He dispels poison from a herb and refreshes many who are laboring from famine, 265, xvi, v. 22, 23. He cleanses Naaman and casts leprosy upon Gehazi, 265, xvi, v. 24, 25. He draws an axe from the waters, 265, xvi, v. 25, 26. He delivers the blinded Syrians to their enemies, 265, xvi, v. 27, 28, 29. A dead man raises a dead man, 265, xvi, v. 29, 30. Emmelia, or Emmelium, mother of the great Basil, equal to a priest, and parent of three priests, and others, who are like a host of celestial beings, 1129, liv, v. 1 etc. Mother of Macrina, 1159, cxx, v. 2. Also of Theosebia, 1159, cxxi, v. 1. The Etnean craters, casting out soles, revealed Empedocles, vainly swelling and mortal, 1087, v. 281 etc., 1135, lxix, v. 1, 2. Let Empedotimus cease from fables, 1087, v. 286, 1155, lx, v. 1. Empusa, a demoniac monster, 911, v. 1, 2 and note. Empyrus, a fiery fish, shining in the middle of the sea, 371, v. 7. Enceladus the giant, struck by a thunderbolt, vomiting smoke and fire on Mount Etna, 749, v. 1404 etc. Encomia of a good ruler, 9 etc. Enoch translated by faith, 315, v. 309, 1145, v. 1. A leaden sword, though kept in a silver scabbard, is useless in war, 1047, v. 178, 179. The Epicureans deny providence or circumscribe it within boundaries, 423, v. 188, 189. Epicurus, an asserter of pleasure, 455, v. 787 etc. But not at all addicted to pleasure, 455, v. 790 etc. Epictetus, when his leg was being twisted and strained, philosophized as if it were in another’s body, 28, 29, 419, v. 684 etc., 1165, iv, v. 1. Let the supercilious Epidaurus yield to Christ, 1085, v. 259. Gregory, an old man, challenges the youth Epiphanius to a contest of friendship, 195. Episcopacy is not the worst thing, 707, v. 180. Bodily infirmity does not hinder the episcopal dignity, because it is not an athlete, but a doctor, who is chosen, 38. A bishop is the lamp of the Church, 35. Bishops are the rulers of the Church, ministers of virtue, to whom it is set to feed souls with divine fodder, 677, v. 30, 51. Whatever way the bishop conducts himself, it is necessary that the Church be a participant in either danger or salvation, 35, 36. The election of the same is a great work, 35 etc. The Apostle prescribes that hands should not be laid upon a bishop easily, 807, v. 517 etc. A bishop should not be made without prior preparation, 809, v. 519 etc. The election of bishops should not be judged through sodalities and blood-relations, 36. In the election of bishops, factions and dissensions should be absent, 39. Praise of excellent rulers, 831, v. 21 etc. It is shameful that a bishop should be inferior in virtue to the faithful, 809, v. 570 etc. The image of bad bishops, 811, v. 610 etc. Bad bishops are to be avoided, 781, v. 33 etc. The devil uses bad bishops especially to destroy souls, 813, v. 642 etc. What punishment is to be feared for wicked bishops, 831, v. 116 etc. Gregory thinks little of the judgment of bad bishops, 767, v. 175 etc. ^B Bishops, how corrupt in the time of Gregory, 677, v. 27 etc., 797, v. 357 etc. Dissensions of bishops, 755, v. 1516 etc., 837, xiv, v. 4 etc., 843, v. 36. Some abused the quarrels of others for their own advantage, 757, v. 1566 etc. Gregory complains of some bishops who were dividing the common concord, and who considered the cause of faith secondary to private contentions, 76. Egyptian bishops, most wicked men, venal at a small price, who would sell more gods if there were more, 719, v. 837 etc. The levity of junior bishops in the Council of Constantinople, to whom, however, the old men assent, 763, v. 1680 etc. Various functions are noted in which these had abjectly engaged before the episcopate, 787, v. 152 etc. Of how much moment then was the selection of bishops, 789, v. 183 etc. No comparison should be established between the bishops of this time and the Apostles, 789, v. 192 etc. Let the bishops be ignorant, deformed, boorish, provided they have faith and virtue and the miracles of the Apostles, 789, v. 199 etc. Bishops who are inconstant and servile to power, 797, v. 333 etc. Those who do not know how to speak would like to bind the tongue of those more fluent, 797, v. 544 etc. Bishops constituted without selection, 799, v. 371 etc. Their election is a cast of the dice; divine matters are at stake in the gamble, 799, v. 396. A comic and theatrical affair, 799, v. 397 etc. The sudden and stupendous change of these bishops, 801, v. 402 etc. They become rich and tyrants, 801, v. 451 etc. They are not fully cleansed by the bath, 803, v. 442 etc. Those who suffer from a bad reputation cannot be of service to the faith, 807, v. 529 etc. The proud ignorance of the same, 807, v. 514 etc. A hypocritical bishop, 813, v. 647 etc. How great and how small bishops are, 825, v. 1 etc. Gregory criticizes with irony those who rise suddenly from a worldly life to the thrones of bishops and dispute about them, 829, v. 75 etc. Different pursuits of bad rulers: some contend about seats, and would that they were punished justly, like the Gittites; others, divided between the two, stir up the East and the West, 833, v. 145 etc. The levity of certain bishops, 851, v. 13 etc. Bishops feasted servilely at the tables of magnates, 853, v. 59 etc. How great was their capacity at banquets, 855, v. 71 etc. Gregory exaggerates the plots of bishops against himself on account of the thrones of Sasima, 45. The quarrel concerning Gregory’s ordination, 771, v. 1807 etc. Bishops broken by envy, hostile to Gregory, 783, v. 136 etc. Their collation is bitter and stinging, 831, v. 104 etc. Gregory abandons all the goods of the earth while bishops pursue him, 821, v. 797 etc. He exhorts them to concord, 823, v. 823 etc. Gregory flees every convention of bishops, because it was less a repulsion of evils than an addition and increase, 110. When they assemble, it is to be feared that the Synod will have a sinister outcome, 112. He calls their Synods councils of cranes and geese, 853, v. 91, 92. Epistles, some longer, others shorter, 46. The mode and utility of epistles, 46. The length of an epistle is to be estimated by the subject matter, not by the letters, 49. It is necessary, while fleeing the immoderate tenor in both, to reach a mean, 46. An excellent and most beautifully written epistle, which persuades both the ignorant and the learned, 47. The third gift of epistles is grace, 47. Jokes, witty sayings, and enigmas are to be used like purple in a texture, 47. Let affectation be absent from epistles, 47. Epistles are the shadow of speech and cognition, 79, 80. Gregory sends his own epistles, which Nicobulus had asked for as examples of writing, 48 etc. He concedes first place to Basil’s epistles, 48. Gregory offers his own epistles to Epiphanius as a right hand of friendship, 195. The epistles of Eusebius of Samosata are praised, 60. Seven Catholic epistles are proclaimed canonical by some, 1105, v. 310, 311. Others admit only three: one of James, one of Peter, one of Jude, 1105, v. 311 etc. Others admit three of John, two of Peter, and one of Jude, 1105, v. 314, 315. Rack. Others suffer the same things as those on the rack, who, not accustomed to terrors, exasperated by noises, knock off and shake down their riders, 178. A horse is swift and impatient of the bridle, 855, v. 103. A racing horse runs past the goal, and is no longer restrained by reins, 1001, v. 103 etc. Horses walking on ropes, 375, v. 627, is said, 146. Esau, wicked, son of Isaac, 325, v. 494. Two canonical books of Ezra, 261, v. 12, 1103, v. 270. Esther adorns her body, but for the salvation of her people, 581, v. 288. Ethics informs manners, 1041, v. 67 etc. The virtues of Ethnic philosophers, 425, v. 213 etc. Ethnics are desirous of human glory, 427, v. 270 etc. They indulged in the pleasures of the belly, 427, v. 272 etc. It is shameful for a Christian to be surpassed by Ethnics, 525, v. 258, 259. See Gentiles.

Eucharist, the sacrament of, 581, v. 298, 299. Eucherius (Flavius), consul, Gregory writes his testament in the year of, 201. Eudocius, being badly embittered toward Sacerdos, is asked by Gregory to come to him and compose peace with his son, 179. Gregory, partly excusing and partly reproving him, exhorts him to concord, 179, 180, 181 etc. Eudoxius, a famous rhetorician, 32, 35. Eudoxius, son of the former, and likewise a rhetorician, is commended by Gregory to Sophronius, 32. Again to Themisted, 33. He commends the sons of Nicobulus, 142, 143 etc. Especially Nicobulus (the son), whom he asks him to stir up as he is suffering from lethargy, 142, 143, 144. Gregory restrains Eudoxius who is angry at himself, and again entrusts Nicobulus to him, 143, 144 etc. Gregory jokes with Eudoxius, who is angry about the iambics of a certain Valentinus, 143, 144. He again commends Nicobulus to him, with applause; and in every mode of speaking, he urges him to embrace philosophy and adhere to God, 145, 146, 147 etc. Gregory urges him further, now that he is moved, to embrace God most closely, 148, 146, 147, 148. He commends him to Saturninus; Gregory is not given to providing proof, 151. Eudoxius the Arian. The audacity of his disciples who gather assemblies, 167. Eugenia, a granddaughter, Gregory commends her right to obtain an inheritance to Theodulus of Tyana, 123. Gregory wishes no regard to be held for Euphemia in the testament, as her life is not free from reproach, 202, 203. Eulalius, first a chorepiscopus, then bishop of Nazianzus, brother of Helladius and cousin of Gregory. Gregory commends him, with his brother Helladius, to Amphilochius; he is given over to solitude and immoderate fasting, 101. He is sent to Theodore of Tyana by Gregory, 128. He is substituted for Gregory in the see of Nazianzus, a most religious bishop, into whose hands Gregory desired to die, 149. To him, he gives an account of the firm resolve of the virgin Alypiana, 152. Eulalius buries his brother Helladius, 1123, xxxvii, v. 3, 4. Eunomians divide God, 873, v. 161 etc. Eunomius considers it a point of detriment unless he draws all into his own ruin and destruction, 167. Euphemias, a place so called from Euphemius who died there, 1121, xxxvi, v. 5 etc. Gregory journeys as far as Euphemiades, 162. Euphemius, son of Amphilochius and Livia, most conjunct to his brother Amphilochius, 1119, xxviii, v. 1 etc. Gregory calls him son, 74. He commends him to Palladius, 98. Euphemius, prefect of the affairs of orphans, 98. Related by blood to Gregory, 98. He is joined to Evopia, daughter of Theodosius or Theodore, with Gregory offering congratulations, 189, 190. He condemns him for sloth, because he does not recover the Apenzinsenum estate, badly possessed by Meletius, 203. Rhetorician and singer, 1119, xxix, v. 1. Newly pubescent, he dies while inviting his loves to the bridal chambers, 1119, v. 3 etc., 1121, xxxiii, xxxiv. Twenty years old, skimming through the Greek and Latin muse, he is committed to the earth, 1119, xxx. A remnant of the golden age, and for that reason not long lingering among mortals, 1119, xxxi. He passed like lightning, 1121, xxxii. The glory of the Cappadocians, 1121, xxxiii. Dear to the Graces and Muses, 1121, xxxiv, xxxv. All nature mourns Euphemius, 1121, xxxvi. He gives his name to the region where he died, 1121. Euphranor, a famous painter, 819, v. 741. Euphro, a famous harlot, 859, v. 869. Eupraxius, dear to Gregory, 59. Eupraxius, pontiff of the Arian land, a friend of Gregory, equal in age and a synodite, 1161, cxxvi, v. 1 etc. Gregory manumits Eupraxius, brother of Theophilus, in his testament, and gives him five coins, 202. Eupraxius, two [men], different from the preceding, ministers of the priest Gregory, 1163, iii, v. 1 etc. Euripides is cited, 12, 427, v. 279. Euripus. The bold motion of the Euripus and the unspeakable strait, 373, v. 600 etc., 797, v. 536, 843, v. 33. The alternating motions of the Euripus are an image of human affairs, 687, v. 470, 471. Eusebius of Caesarea. Gregory asks him to invite Basil, having received him into friendship, to spiritual gatherings, 17, 18. He asserts he will not come from elsewhere, 17, 18. Later, however, he promises that he will come, 18. Eusebius is more inclined toward composing altercations, 19. He is believed to be about to send letters of intercession and summons to Basil, 19. Eusebius of Samosata is called to Caesarea by Gregory, in the name of his father, for consultation regarding the creation of a bishop, 37 etc. To him, in the same name, is recommended Basil’s election, 37, 38. Gregory again commends the election of Basil to him, 40. He offers to help his father, who had set out for Caesarea, where Eusebius had already arrived, by his own prayers and those of the country folk, 40. A great man, enduring many hardships for the faith of the Gospel, and vexed by great persecutions; finally, he procures for himself great freedom before the most just God through the suffering of calamities, 40. Gregory commends himself to his prayers, 58. The letters of Eusebius were not only for utility but also for glory among many, and even for ornamentation, 60. Gregory sings his praises, 39, 60. Eusebius, alumnus of the Xoli, brother of Gregory and Basilissa, buried with Basilissa and Nonna, 1159, cxii, v. 1 etc. Eustathius, a monk, is appointed by Gregory in his testament as curator of the poor, 201. He gives to him and also to the deacon Gregory the Arian estate, 202. Eustochius the sophist. To him he commends the outstanding youth Pronojus, 155. He soothes and agitates him, as he is angry that Nicobulus had betaken himself to hear Stagirus, 156, 157, 158. He declares that he is not tortured by his curses, and at the same time warns him to restrain his tongue, 156, 157, 158. Eustratius is commended to Olympius by Gregory, 100. Euthalius the deacon, Gregory requests of Amphilochius that he be exempted from tributes, 9. He is accused of having worn down Philadelphius with chains and lashes, 126. Eutropius, at one time proconsul of Asia, and perhaps a writer of Roman history in epitome, 62. He seeks the assembly of Gregory, and is sought by him, 62 etc. He is praised by Gregory, 63. Diligent in cultivating the duties of friendship, 63. Evagrius (Flavius), consul, Gregory writes his testament in the year of, 201. Evagrius the sophist. Gregory offers him congratulations regarding his son, 2. Evagrius the deacon, whether he is the same as the son of the preceding cannot be said, 2. Gregory is delighted with his co-minister Evagrius, who vigorously approaches philosophy, 189. Gregory leaves small gifts and thirty gold coins to the deacon Evagrius in his testament, 203. Evagrius the monk, the letter written to him is of dubious or even spurious origin among the works of Gregory, 196. He had proposed a question regarding the nature of the Trinity, whether it is simple or composite, 196 etc. Eve. Through Eve, man was expelled from paradise, 169. Eve from the rib of Adam, 561, v. 517. Virgins projected Eve from themselves with a manly spirit, 1009, v. 233, 234. Evandrus, not so much for age as for the wisdom of the hoary-headed, is commended to Hellenius by Gregory, 1007, v. 191, 192. Evangelists, the four, 261, v. 51 etc. Gospel, what is it?, 623, v. 232. The four Gospels, 1105, v. 290, 291. Evopia, wife, given to Euphemius, 190 etc. Evil examples, a poor excuse, 357, v. 224 etc. Examples of the saints are to be known, 583, xxx, v. 3. We are dyed most quickly by the examples of the wicked; of the good we are dyed less, but of the bad, for the most part, 817, v. 718 etc. A vicious copy is like a stream running down a slope, 199, v. 369, 370. An army is to be praised not for its beauty, but for its bellicosity, 819, v. 9. An exhortation to cast away earthly things and to undertake an unencumbered life, 337, v. 712 etc. Exodus, a canonical book, 261, v. 11, 1105, v. 261. Exorcism, what is it?, 623, v. 236. Experience is the mother of prudence, 179, 837, xiv, v. 1 etc. Expiation, what is it?, 619, v. 141. Explorers of the holy land sent by Moses, wise men, 719, v. 834 etc. Explorers sent from Egypt to Constantinople against Gregory, miserable and venal, 719. Expiation is not complete unless you abstain from those things which belong to others, 803, v. 468, 469. Ezekiel, a canonical book, 261, v. 27, 1103, v. 285, 286.

Faber envies a faber, 160.

Fabricius, praise of, 431, v. 352 etc. His beautiful saying, 433, v. 358 etc. To do/to make. It is better to apply the mind to those things which are done than to those things which are said, 148. Do not do to another what you do not wish to be done to you, 389, v. 19, 20, 607, v. 173 etc. A face depicted with colors is an index of a corrupt mind, and an accusatrix of internal affections of the soul, 381, v. 5 etc. Eloquence holds the first place in earthly things, 1057, v. 158 etc. Its praise, 1057, v. 165.

^A Fame is a messenger of good things, 198. Everyone lays for himself the foundations of a good or bad reputation at the beginning of life, 173. A good reputation is judged to be a reward for faith, 807, v. 531, 532. Many look to reputation even if they know the truth, 1021, v. 70, 71. Elisha refreshes those laboring with hunger with a meager meal, 265, XVI, 14. How great is the trouble of ruling servants, 659, v. 143 etc. The character of servants, 679. Pride, what is it? 615, v. 83. The pride of those of the world is short-lived, 917, v. 11 etc. Fate, what is it? 625, v. 226. The absurdity of the opinion by which Fate is asserted, 227, v. 45 etc. Gregory inveighs against the defenders of Fate, 231, v. 9 etc. The gall of Christ, a compensation for the taste of the apple, 621, v. 209. Happiness. Neither happiness nor unhappiness remains fixed and stable for us, 21. Power, wealth, reputation, and esteem provide a path toward greater happiness, 174. Human happiness is most like the lightest footprints of a ship, which, while they are marked in front, are wiped away behind, 633, v. 91, 95. The fable of the cat placed in the marriage bed, 817, v. 701 etc. The creation of woman, 503, v. 100 etc. A helper is given to man, which is lovable, 303. It is the ornament of women to carry the distaff, to hold the wool, and to sit by the spinning wheel, 14. A woman ought to speak little about divine things, and listen more, and that with a trembling mind and in a holy manner, 357, v. 306 etc. Gregory rages so much against the domestic rule of women that he rages against the attacks of vipers, 169, 170. An example of a Christian woman, 14. Wild beasts love their offspring, tremble for them, and fight for them, 1025, v. 129 etc. The parable of the leaven in the meal, 277, XXIV, v. 5, 279, XXVI, v. 14. Iron, when struck, kindles sparks, 593, v. 73. Fervor. That which begins more fervently is able to accomplish many things which belong to duty, but in many cases error leads astray, 179. By the fervor of the spirit all things are easy, 753, v. 1531. A fig tree that is still able to bear fruit should not be afflicted with dryness, 68. Christ causes the dry fig tree, 275, v. 31, 52; 275, XXI, v. 15, 16; 663, v. 594, 595. The parable of the barren fig tree, 279, XXVI, v. 80. Nothing is more credulous than a faithful man, 725, v. 961 etc. Faith, what is it? 619, v. 155 etc. In the time of Gregory, faith was a weapon for everyone's own contentions, 44. The Christian faith is both consigned to writings and expressed in words, 84. Faith is simple and assent without investigation, 231, v. 40. Faith is a golden chain, 657, v. 118. Simple faith is sufficient for salvation, 739, v. 1223 etc. Gregory inveighs against those who show themselves to be lukewarm in faith, 763, v. 1710 etc. A good reputation is judged to be the good of faith, 807, v. 531, 532. Many changed the faith according to the times and princes, 843, v. 51 etc. Faith in God has perished from among men, 875, v. 129, 130. Human faith. Everyone more easily gives credence to those things which he wishes, 155. A work makes for belief, 509, v. 272. It is better to give belief to no one in any matter than to urge it upon everyone, 715, v. 1318, 1319. Confidence is not to be had by all, 385, XXX, v. 11, 12. A potter envies a potter, 160. Children are the bond of parents, 565, v. 476. The Son of God, God begotten-only, 209, v. 129 etc. In the Son of God is the adorable blood which was the expiation of our vices, 209, II, v. 1, 2. The Son, from the Father, is beyond time, the image of the exemplar, equal to the Father, and the glory of the Father, 206, v. 1. The immortal Son, the great light similar to the light, the wisdom of God, the image equal to the Father, God and man, 665, v. 823 etc. ^B There are not two sons, one from God, the other from a virgin, 707, v. 631 etc. See Word, Christ. The parable of the prodigal son, 281, XXVI, v. 16, 285, v. 82 etc. The father sheds tears over the prodigal son and has mercy on him, 939, v. 41, 1023, v. 103 etc. The parable of the sons sent into the vineyard, 279, XXIV, v. 13, 283, v. 36 etc. It is fitting that sons be heirs of paternal friendship just as they are heirs of paternal goods, 143. Men, whether good or evil, do not know what kind of sons are to be born of them, 825, v. 476 etc. He who offers to God a son or a daughter offers a sacrifice more sacred than the first fruits of ears of corn and grapes, 565, v. 465 etc. One should not expostulate with the Father of the Son, 589, v. 47, 48. It is better to have no sons than to have foolish ones, 501, v. 41, 42. God gives to men an aid in their sons, by which they may sustain their trembling limbs, 637, v. 111 etc. A mother mourns a son who has died while still a child, 949, L, v. 6 etc. The virtue of sons flows from their parents, or rather from God, 103, v. 156 etc. To children, a father is like a god given by God, for the glory and honor of men, 1017, III, v. 1 etc. The glory or ignominy of sons is the father's, according to whether they were good or evil, 1023, v. 86 etc. It does not please Christ that a father should be gentle to one of his children and harsh to others; and often he afflicts those sons loved by others, 1029, v. 221 etc. The various misdeeds of children toward parents, 1033, v. 297 etc. In their children, dead parents live again, 1037, v. 5. What parents ought to expect from children, and what children from parents, 1047, v. 183 etc. It belongs to the son to offer his hand as a staff to an infirm father, 1035, v. 85, 84. End, what is it? 617, v. 136. The end of human prayers is the full knowledge of God, 1053, v. 286. Let the firmness of the mind be tempered by gentleness, 11. The course of a river is not to be restrained by force, 145. A certain lover of the river, according to the fable, 573, v. 157 etc. It is difficult to stop the course of a river, 1079, v. 156. A brazen bellows filled with air, 719, v. 850. Elisha renders the springs of the city fertile with salt, 265, XVI, v. 16. The beauty of form withers, 583, v. 91. Ants bring gold to the Indians, 1011, v. 265, 266. Fortitude, what is it? 613, v. 54. Concerning fortitude, 449, v. 676 etc. Fortitude, which prudence has devised more skillfully, performs easily, 117. Fortune is not the nature of the world, 225, v. 1 etc. Fortune, what is it? 623, v. 264. Someone preferred a drop of fortune to a jar of mind, 627, XXXIX, v. 1, 2. The wise man holds a drop of mind better than a jar of fortune, 627, XXXIX, v. 3, 4. The islands of the fortunate, 4. Fortunatus the deacon, a good man, a friend of Gregory, 74. He commends him to Alypius, 74. The forum is an exercise of malice, 487, v. 17. Among the Hebrews, a brother was compelled to marry his brother's widow, 269, XVIII, v. 20 etc. Frugality of life and thrift, 443, v. 580 etc. It was held in honor even among the barbarians, 445, v. 582 etc. But especially among the Christians, 447, v. 636 etc. The vileness and inconveniences of drones, 567, v. 23 etc. Women hide the rouge among themselves, 573, v. 141 etc. Perish the man who first painted the image of God with rouge, and added impudence with colors, 579, v. 275 etc. Women who take delight in rouge are, for the most part, not very modest, 581, v. 290. A very bad or very good foundation is laid in the present life, 1013, v. 333, 334. Furor, what is it? 613, v. 43. A dusky color is the mixed nature of white and black, 1169, XV, v. 6.

^C G Gad the patriarch, 263, XIII, v. 5. Pindar asserts that the sea beyond Gades cannot be crossed by men, 142. Ganymede pouring wine for the gods, 457, v. 854, 855. Garrulity is hateful to the wise in mind, 819, v. 736. The genealogy of Christ is twofold, 267, XVIII, v. 1 etc., 209, v. 271. The manner of the generation of the Word, 299, v. 20 etc. The mystery of divine generation cannot be expressed by any examples, 210, v. 11. Genesis is a canonical book, 261, v. 11, 1105, v. 264. The nations of the Hebrews occupied the place, 261, v. 26 etc. The folly of the Gentiles, 1075, v. 86 etc. The Gentiles worship flagitious gods, so that they may have patrons for their own flagitious deeds, 1075. They instituted sacred rites for vices themselves, so that vice might not only be unpunished, but even praiseworthy, 1075, v. 99 etc. They prefer a vain excuse, saying that their theology consists only of playful fables, which hide a latent sense, 1077, v. 130 etc. If the gods are fables, let them throw away the statues; if they are not fables, let them blush, 1079, v. 160 etc. Let the ethnics leave behind the darkness, and, with the promised time arriving, let them be present and live, 1083, v. 234 etc. Their writers transferred many things from the sacred Scriptures into their own volumes; some lacking light, others as if struck by a certain brightness, were immediately deprived of it, 1083, v. 259 etc. Let the Gentiles at length yield to Christian doctrine, and cast away idols and all other figments which the worshippers of false gods preach, and let them no longer have authority among foolish men, 1085, v. 252 etc. Human race. The inconstancy and levity of the human race, 407, v. 402 etc. The human race runs down like a river, 1069, v. 92 etc. Geometrical demonstrations, 90. George the deacon. Gregory supplicates for him to Asterius, because he was troubled by Euthalius, the sub-deacon of Philadelphia, 126. He commends him to Asterius, 127. And to Nectarius, 127, 128. George was buried with Basilissa his sister, 1159, CXXII, v. 1 etc. George Paspasinus. See Paspasinus. Let the bishops be punished with the penalty of the Getae regarding the divine thrones.

^A 1247 INDEX ANALYTICUS. Giezi brings leprosy upon Elisha, 265, xvi, v. 25. Giants are imagined to have been produced by Angels, 367, v. 492. Gregory writes to Gigantius, 82. He is called otherwise Sigantius, 82. Argum. Builder of houses, 1165, v. 1 etc. See Sigantius. Gladiator shows, how wicked, 1095, v. 114 etc. There is nothing in common between the Sword and the Spirit, 153. Gregory commends Glaucus to Amphilochius of Iconium, 21. Glory, air, 487; v. 13. Vain glory, what? 516, v. 98. Glory passes away, 383, v. 91. To vain glory the Gentiles are devoted, 437, v. 270, 271. True Christians are strangers to it, 429, v. 482 etc. Desire for glory is to be avoided, 589, v. 9, 10. The highest glory is for piety to be branded with disgrace, 871, xxx, v. 19 etc. Care must be taken of eternal, not transitory glory, 597, v. 113, 114. What true glory is to be pursued, 603, v. 95 etc. One should not glory before the ship is in port, 603, v. 105 etc. A trifling and despicable little glory, from which someone might reap more disgrace if he brings it back and boasts, than if he mocks the vanities of this stage and theatrical nonsense, 147. Gorgonia, or Gorgonium, sister of Gregory, a priestess of the heavenly life, 1117, xxii. Wife of Philtatius and mother of Amphilochius, 1151, cviii, v. 3, 4. She dies second among Gregory’s close relations, 991, xc, v. 1, 2. She left nothing of earth behind, except her bones, 1117, xxi. She snatched her husband Alypius from the departed unexpectedly, leading him to heaven, 1117, xxiv. Jackdaws observing the flight of eagles, 50. When jackdaws are silent, swans will sing, 103. Whoever can be an eagle ought to think little of being counted among the jackdaws, 146. A jackdaw sits with a jackdaw, 187. The fable of the jackdaws dressed in someone else’s feathers, 567, v. 53 etc. One loftiness of jackdaws, another of eagles, 815, x. 672. Greek and Barbarian, a difference of bodies, not of souls; a distance of places, not of morals and wills, 144. The Greeks invented gods as authors of crimes and built temples to them, 367, v. 491 etc. Greeks are the inventors of fables, 423, v. 194 etc. Grammar polishes speech and barbarous sound, 1041, v. 63, 64. The plague of hail in Egypt, 263, xiv, v. 9. Grace is by no means narrow, nor circumscribed by places, ^B lxxxi, v. 28. The wicked make this a source of pleasure, 873, v. 93, 96. Grace always provokes grace, 125. Grace is greater in proportion to the greater readiness with which it is granted, 151. Thanksgiving, 293, xxxiv, 1 etc., 293, xxxiv, v. 1 etc. Gregory, father of the Theologian, Bishop of Nazianzus, first a wild olive, then grafted into the olive tree, 637, v. 123 etc. That is, first a Gentile, 929, v. 112 etc. Then a sheep and a shepherd, 931, v. 217. Called from the bitter wild olive, he is made a leader of the flock, who does not [neglect] the last of the sheep, 1129, lvi, v. 1 etc., 1131, lix, v. 1, 2. He came late to the vineyard, but surpassed all in labor, 931, v. 219, 220. And he had a greater reward, 1131, lx, v. 3, 4. When he was far away, he was called to the episcopate by grace, 1131, lviii, v. 3, 4. Gregory the father, a bishop wonderful even to strangers, 859, v. 55. A new Moses, another Aaron, 637, v. 128. As Moses a listener to the secret voice of God, 1131, lvii, v. 1, 2. His praises, 677, v. 51 etc. His grief when his son Caesarius remained attached to the court of Julian, 7. He is the author for the Caesareans, that they might take Basil for the episcopal office, 38, 36 etc. He makes his son Gregory rise to the presbyterate, 593, v. 338 etc. He compels him by authority to the episcopate, 697, v. 425. He incites him to participate in the care of the Nazianzen church, 701, v. 495 etc., 859, v. 53 etc. Words of the father to the son, 859, v. 502 etc. The same keeps the church complete from heresies, 873, v. 45 etc. He erected a temple to God, and gave his son as a priest illustrious to the pure Trinity, 1151, lxviii. Gregory the father, husband of a holy wife, and progenitor of a priestly son, 1129, lxii, v. 5 etc. The Theologian asks that he be honored by the Greeks, 1013, v. 317, etc. He dies third among the Theologian’s close ones, 991, xc, v. 2. Born one hundred years, and with forty years spent in the episcopate, a famous interpreter of the Trinity, he takes sweet sleep, 1129, lv. Blessed, of good old age, gifted with good sons, he dies a pontiff and father of a pontiff, 1131, lx, v. 1, 2. Not a shoot of a holy root, but the head of a holy marriage and of three children, he departs full of earthly and heavenly years, 1131, lxi. Dying, he poured out the grace and splendor of the Spirit upon his son, 1133, lxii. He had been allotted a small flock, but an excellent one, which he commends to his son, 1133, lxiii, lxiv. Christ shone upon the intellect of Gregory, who, fleeing the night of idols, rules his own people with his own sacrifices even until now, 1175, lxv. The Theologian invokes the dead father Gregory, 1111, lxxxi, v. 1 etc. He wishes to have a death equal to his father, 1113, lxxxv, v. 1, 2. Gregory the father, with his wife Nonna, prays for prosperous things for his son Gregory through a prosopopoeia, 1119, c, v. 1 etc., cii, v. 1 etc.

Gregory the Theologian, son of the former, born of whom as father and of whom as mother, 637, v. 117, 991, xc, v. 3 etc. Promised to God before he was born, 823, v. 805. His name is marked out for the boy by a divine dream, 665, v. 429, 430. Given through the prayers of his mother, and consecrated to God by his mother, as Samuel, 635, v. 425, 679, v. 68 etc., 929, v. 197, 991, v. 3 etc., 995, xcvii, v. 1, 993, xciv, v. 3. His hands as a little boy are consecrated to God by his mother with divine Books, 665, v. 429, 430. He has very clear examples at home, 679, v. 94. Dying, he is kept by the holy table, 993, xciii, v. 3, and note. He is piously educated by his parents, 929, v. 209, etc. He receives faith from his pious mother, 637, v. 117, etc. He obeys the desire of his mother while still a boy, 653, v. 450. His adolescence, 929, v. 205 etc. His mind is informed like fresh cheese curdled, 931, v. 217, 218. God sends him a dream of the love ^C of virginity, 653, v. 450 etc., 823, v. 806, 929, v. 201, 202, 931, v. 299, 991, xcii, v. 5, 6, 983, xciii, v. 3, 995, xcviii, v. 1. Gregory quickly brings into the midst the love of virginity conceived by a vision, 933, v. 271 etc. He has associations with the pious, 933, v. 277 etc. From his first age he takes the royal road, 657, v. 488. The holy Books are his only care, 815, v. 975 etc. He burns to defend the cause of God with books, 681, v. 96. He acquires doctrine, 657, v. 489. Why he studied profane disciplines, 681, v. 112 etc. Having left Alexandria, where he had come for the sake of study, and sailing toward Greece, he is tossed by a storm, 617, v. 307 etc., 681, v. 124 etc., 991, xciii, v. 7, 993, xciii, v. 7. He is saved by Phoenician merchants, 683, v. 150 etc. Fearing bodily death, he is still more terrified of the death of the soul, not yet having been baptized, 683, v. 162 etc. His prayer in danger, 685, v. 193 etc. With the storm calmed divinely, he passes by Rhodes and arrives at the port of Aegina, then goes to Athens and letters, 685, v. 201 etc.

The holy life of Gregory studying at Athens with Basil, 685, v. 211 etc. His close friendship with Basil, by which all things become common, 687, v. 221 etc. His separation from Basil who was setting out, 687, v. 242 etc. Friends, companions, and masters retain Gregory with prayers, tears, and force, 687, v. 267 etc. He is not at all studious of vain glory, 689, v. 267 etc. He takes counsel about the best institution of life, 689, v. 277 etc. He fluctuates between the contemplative and the active life, 689, v. 284 etc. He holds the middle way, 691, v. 302 etc. The piety of Gregory toward his parents, 691, v. 312 etc. The same is compelled to break the promises made to Basil to go into the Pontic solitude, 1, 2. He jokingly reproaches the inconveniences of Caesarea in Cappadocia, 2. He urges that he patiently bear the yoke of the presbyterate placed upon himself, 8. He urges his brother Caesarius to depart from the court, 7 etc.

Gregory a cultivator of virginity, 407, v. 48 etc. He rejects nuptials, 635, v. 63, 64; 933, v. 283 etc. He disdains all earthly goods, 483, v. 113 etc. He willingly leaves pleasures to others, 483, v. 119 etc. Having tasted the heavenly milk, he cannot return to the pleasures of the world, 933, v. 299 etc. He rejects all the mockeries of the world, 935, v. 303 etc. He does not care for silk clothes, a rich table, great houses, music, or ointments, 635, v. 63 etc. True wealth for Gregory is salt, a meal without preparation, water and Christ raising him up, 635, v. 73 etc. Glory is held in contempt by him, 635, v. 83 etc. So too human dignities, 635, v. 89 etc. He becomes studious of doctrine alone, 635, v. 96 etc. He subjects it to God, 637, v. 98 etc. He flees the world, but does not escape hatred, 637, v. 102 etc. Prayers, groans, sleepless nights are for him delights, 617, v. 279 etc. From the time he said farewell to the things of the world so that he might be joined to heavenly things, he was dead to the world, and the world to him, 611, v. 14 etc. Gregory wishes that before evil events his body had been away from the hideouts, so that he might live alone, meditating on Christ alone, 645, v. 261 etc. Yet he is unwillingly dragged into the corruption of the world, by which no small part of the mind is defiled, 857, v. 493 etc. Gregory’s first trouble is to rule servants, 659, v. 143 etc. The second is to administer household affairs, to pay tribute, and to sustain lawsuits, 659, v. 147 etc.

Gregory, thinking nothing of ecclesiastical dignities, is created a presbyter by his father against his will, 8, 693, v. 330 etc. He flees into the wilderness, 695, v. 348 etc. The angelic life of Gregory living with Basil in the Pontic solitude, 6. The different labors with which they busied themselves in that place, 5, 6. Their feasting together, 6. It was their concern to have a pedestrian philosophy, pressed down to the earth, 6. He did not cease to desire the solitude he had left, and this affection instilled sadness in him, 651, v. 500 etc. He returns when asked by his father, fearing

^A 291 etc. Gregory stretches out rapacious hands, 991, XCI, v. 8. His cares become weightier after his brother’s death, 639, v. 163 etc. He was revered by him as a father, 643, v. 220. He himself suffers from illness, 31, 32. Gregory calls Eusebius of Samosata to Caesarea in his father’s name for consultation regarding the creation of a bishop, 37 etc. He commends Basil’s election to him, 37. He celebrates his praises, 39. He offers to assist with prayers and cares his own father who had journeyed to Caesarea, where Eusebius had already arrived. He celebrates the person and letters of the same, 60. Gregory reproaches the bishops gathering for the election of a bishop of Caesarea, in his father’s name, for their unseemly manner of acting towards him, 98 etc. He promises, however, to be present if they would gather for the election of Basil, 98. He congratulates Basil on his assumption of the episcopate, 40. He does not hurry there immediately because of the tongues of detractors, 40. He promises to be present for him, that he might impart some counsel and gain benefit himself, 42. Gregory sharply rebukes Basil on account of the offered bishopric of Sasima, 42, 43 etc., 693, v. 366 etc. He refuses to wage war with Anthimus, bishop of Tyana, 45. He pursues him as he comes to establish the seat of Sasima, 45 etc. It was Gregory’s greatest concern, 44. Gregory’s accusations against Basil, 44, 45, 46. He excuses himself regarding the church of Nazianzus, 76. He explains for what causes he withdrew from its care, 116. Gregory compresses his own effervescent soul, 697, v. 414. He offers the holy mysteries in unanimity with Basil, 993, XCIII, v. 6. Gregory and Basil are accused of being little strong in faith concerning the divinity of the Holy Spirit, 51, 52 etc. Gregory defends Basil, 51 etc. He attempts to soothe him, affected by sadness because of his letters, 53 etc. Sitting by his mother who was laboring under illness, he cannot visit Basil, 54 etc. He praises him, 41 etc., 50, 52. Gregory flees again, 701, v. 490, 491. He is urged by his father, after the bishopric of Sasima, to share the care of the church of Nazianzus, 701, v. 493 etc. The words of Gregory the father to his son, 701, v. 502 etc. Because of the imminent Apollinarists, he promises that he will take up the care of the church of Nazianzus, 113 etc. He yields to his father’s wish, 701, v. 518 etc. He did not despise the seat of his great father, 859, v. 51 etc. Why he undertook to govern it, 859, v. 53 etc. He preaches the Word and the Spirit, 839, v. 58. Though a small drop, yet he irrigates a great people, 839, v. 60. Anxious lest the Nazianzen church be infected by the error of the Apollinarists, he calls for pastoral help, 839, v. 61 etc., 873, v. 49 etc. He is forced by the people to the episcopate, 861, v. 68 etc. Presbyters hostile to Gregory, 875, v. 67 etc. Gregory grieves greatly that he was deceived by wise men who pretended to be his friends, 875, v. 115 etc. He imitated God’s kindness, 873, v. 141, 142. He complains that he was twice deceived, 877, XXXI, v. 1 etc. He was not created bishop of Sasima at Nazianzus, 149, 150, 151. Gregory cares for the old age of his father and mother, 1157, LXXI, v. 2, 3; 1149, CI, v. 2; 1137, CI, v. 3 etc. He grieves for his father’s death, 56. He had nothing more ancient than to perform his funeral rites, 57. After his departure he invokes his father and mother, by whom he might be saved, 1141, LXXXI, v. 1 etc. The dead parents pray for good things for Gregory, 1139, CI, v. 1 etc.; CII, v. 1 etc. Gregory, upon the death of his father, exercises no episcopal office whatever in the Nazianzen church, 703, v. 526 etc. He managed the care of the Nazianzen church as a guest and a foreigner, with bishops witnessing, 703, v. 536 etc. His parents dead, and Nazianzus left, Gregory betakes himself to Seleucia, 703, v. 542 etc. He takes refuge at the monastery of Saint Thecla, 705. He mourns for the death of Basil, 68, 72. He is again vexed by illness and troubles, 65. Gregory, about to depart for Constantinople, commends his journey to God, 667, I, v. 1 etc. He comes to Constantinople against his will, a city torn by heresies, 705, v. 573 etc. He brought the Trinity to the Younger Rome, 993, XCIII, v. 9. He is received badly, as if he were introducing two gods, 709, v. 652 etc. He is pelted with stones during the sacred rites, 66, 709, v. 665 etc., 993, XCIII, v. 10. Delights are for Gregory, 709, v. 667. He considers the injuries inflicted on the sacred mysteries more grievous than his own injuries, 66. Being patient, he commends patience, 69. An elegant description of the calamities he suffers, 73. He complains that he is despised, 78. He is dragged before judges, 78, v. 668 etc. With Christ assisting, he is dismissed by the pagan judges, 78, v. 673 etc. The envy of the wicked against Gregory, 711, v. 679 etc. It is objected to Gregory that he seemed to prefer himself to others in all things, 711, v. 703 etc. Gregory dilutes the things objected, 713, v. 721 etc. He asks to be cast aside, as Moses—so that the people might be safe, 713, v. 725 etc. How many evils he suffers subsequently, on account of the fickleness of the Egyptians, 713, v. 740 etc. Maximus attempts to expel him from the Constantinopolitan seat, 713, v. 750 etc. He is vexed by an evil presbyter, 717, v. 824 etc. Miserable and venal spies are sent against him from Egypt, 719, v. 831 etc. Maximus, the pseudo-bishop ordained, ^B sharply rebukes, 721, v. 887 etc. Gregory repels the charge of fickleness, 725, v. 954 etc. He confesses he was deceived, and asks for pardon; but the error is excusable, 725, v. 974 etc. Fear devoted Gregory to heavenly things, 729, v. 1037 etc. Gregory wishes to withdraw, 729, v. 1044 etc. He confesses that he suffers something of a human [nature], 729, v. 1083. By an oration he anticipates his departure, 729, v. 1037 etc. The eagerness of all the citizens to retain Gregory, 731, v. 1062 etc. Since he refuses the episcopate not lawfully conferred, the people flowing into the temple of Anastasia demand that he at least remain and bring help, 731, v. 1071 etc. Gregory, having received baptism, promises that he will remain until the bishops arrive, 733, v. 1101 etc. Some favored Gregory for one reason, some for another, 733, v. 1117 etc. The Catholics, and even the heretics, were delighted by Gregory’s sermons, 735, v. 1137 etc. In what way sound doctrine imbued all with the words of piety, 811, v. 13 etc. He refrained from all harshness of words and from malediction, 737, v. 1191 etc. He used smooth speech, as befits a disciple of Christ, who was not harsh, 737, v. 1201 etc. He recalls his own from the lust of disputing to the zeal for a pious life, 737, v. 1208 etc. Nourished by divided oracles, Gregory was considered a skillful farmer, 741, v. 1258 etc. Great and varied is the fruit of his labor, 741, v. 1262 etc. Theodosius, arriving at Constantinople, receives Gregory honorably, 741, v. 1278 etc. He is called by the emperor to the Constantinopolitan episcopate, 743, v. 1311 etc. With the people snatching and applauding, he is established in the temple, 743, v. 1320 etc. Serenity suddenly returns to the troubled air, 745, v. 1333 etc. The people demand that Gregory be set over the Constantinopolitan church, 747, v. 1371 etc. Gregory’s oration to the people on the tongues of others, 747, v. 1385 etc. How Gregory proceeds with what remains to be said, 747, v. 1396 etc. Why Gregory used gentleness towards enemies, 749, v. 1407 etc. He is alien to the manners of courtiers, 749, v. 1424. Rarely appearing in court, he wins veneration for himself, 749, v. 1432 etc. Yet, at Constantinople, he is a house-companion of the emperor, 853, v. 59 etc. Mild and beneficent, Gregory helps those he can [and] removes them from fear, 751, v. 1458 etc. A youth suborned for Gregory’s murder asks for pardon and obtains it, 751, v. 1445 etc. He refuses to appoint a lay quaestor for ecclesiastical matters, 753, v. 1475 etc. By the Council of Constantinople he is established in the see of this city, 755, v. 1511 etc. Gregory does not refuse the episcopate, led by the hope that he might reconcile the dissident [bishops], 755, v. 1533 etc. Hence, he holds the episcopate, with the people, the pastors, and the Spirit calling [him], 965, v. 47, 48. He was not led to this by any human cupidity, 965, v. 49 etc. Meletius dead, and the bishops acting regarding his successor, Gregory acts to reconcile the Orientals and the Occidentals, 759, v. 1591 etc. He judges that no successor should be given to Meletius, but that the order of Paulinus should be awaited, 761, v. 1621 etc. Gregory desires another to be substituted for himself, 763, v. 1671 etc. The murmur and clamor of young bishops; the elders go into their opinion, 765, v. 1680 etc. Gregory mocks them, 763. His ironical oration against the inconstant, 765, v. 1725 etc. Gregory is detained at home by illness, 767, v. 1745, 1748. He meditates [on] a withdrawal, 767, v. 1747 etc. He falls in with pastors who are not friends, 991, XCII, v. 9. He considers the judgment of evil prelates of little value, 767, v. 1758 etc. By what arts Gregory is tempted by the bishops, 767, v. 1766 etc. He never betrays his own salvation, 769, v. 1774 etc. Gregory little by little withdraws himself from the multitude, with his domicile changed, [and] instructed to be valid through sermons and gatherings, 769, v. 1777 etc. The prayers of the pious people to Gregory, 769, v. 1787 etc. Strife among bishops regarding Gregory’s ordination, 771, v. 1807 etc. The words of Gregory to the bishops, 771, v. 1827 etc. He exhorts them to peace, 771, v. 1834 etc. For the safety of the ship, he asks to be cast into the sea, like Jonah, 113, 114, 771, v. 1838 etc. He snatches himself from the assembly, affected partly by joy, partly by sadness, 773, v. 1856 etc. He does not wish to remain in the episcopate, 851, v. 44 etc. He approaches Theodosius, 773, v. 1871 etc. He asks one thing from him, namely, the permission to depart, 775, v. 1881 etc. Why he is held in hatred, 775, v. 1891, 1892. With the power to depart obtained, he consoles his own, 775, v. 1905 etc. Again overcome

^A by the permission of others, he departs, 775, v. 1907 etc. He considers it a triumph to be overcome by the love of his own people, 775, v. 1910 etc. He laments that he is not allowed to die in his own city, 775, v. 1915 etc. He gives strength to his own people and promises he will be present with them in spirit, 777, v. 1918 etc.

Gregorius Nyssenus defends him, 149. He is recalled by the emperor to the church of Constantinople, 153. He refuses, fearing the envy of the bishops, 155. He wishes to live in silence, 157. He complains of the condition of his body, 159. He does not fear the death of the body, but the death of the soul, 161. He is ^B afflicted by the injuries of his rivals, 163. He suffers on behalf of the Church, 165. He seeks to alleviate his soul, 167. He is troubled by an enemy who accuses him of arrogance, 171. He defends himself and his conduct, 173. He declares that he has not sought the office of bishop, 175. While he is in retirement, his enemies are reconciled to him, 179. He forgives them and is reconciled with them, 181.

Gregorius gemitus. Dolorem his solis vult aperire, qui- bus communis amor, et malum commune, 647, v. 240 etc. Invidiæ patet, 637, v. 496 etc. Queritur animam suam a ^C diabolo dejectam, 661, v. 30 etc. Ærumnis contritus, rogat ad se Lazarum mitti, qui digito humectata flamma refrigeret linguam, 663, v. 574 etc. Non uxore aut filiis gloriatur, 663, v. 601 etc. Nec amicis nec cognatis delectatur, 663, v. 606. Cognatos sibi mors rapuit, 663, v. 606. Amici autem parum fideles, 665 etc. Queritur se malis oppressum ex utero matris, 857, xix, v. 10 etc. 861, v. 1 etc. 867, xxvii, v. 1 etc. 911, XLII, v. 1 etc. Orientis et Occidentis fit cantilena, 857, xix, v. 20, 21. Ejus decus in ærumnis, 857, v. 29. Ærumnas suas peccatorum pœnas esse confitetur, 859, v. 35 etc. Quid invidiam ipsi contulerit, et attulerit ei molestias agnoscit, 859, v. 45 etc. Gloria in altum extulit Gregorium, et depressit in terram, 859, v. 47 etc. Illi gemitus operis loco exstitit, 869, xxvi, v. 7. Gregorii zelus illi odium conflavit, 871, III, v. 1 etc. Quantis vexatur malis, 883, XXXIII, v. 1 etc. Invidia quævis mortuus premitur, 907, v. 6. Ærumnarum suarum finem a Deo requirit, 913, v. 10 etc. Ingemiscit, quod ab amicis etiam multa perferat, vitaque poscit solutionem, 913, v. 22. Gregorio omnia periere, eloquentia, juventus, gloria, robur, 913, XLIII, v. 1 etc. Etiam patria exsul privatur, 915, XLIII, v. 7 etc. Dubitat utrum mori an vivere potius optare debeat; pavor utrinque, 469, XIII, v. 5 etc. Non curat utrum suum corpus tumulo sepeliatur, 469, v. 17 etc. Gravia pertulit, sed adversarii graviora, 951, LI, v. 1 etc. 933, LXII, v. 1 etc. Invidia pressus, gloriæ cupit invidia carentem, 875, v. 1 etc. Queritur quod sua mater se valde ærumnosum genuerit, 981, XXVI, v. 1 etc. Gregorii sors, ærumnæ et morbus, 981, v. 9, 10. Dolet quod non tantum valeat prædicare, quantum cuperet, 981, v. 14. Non as matris suæ uterum incusabit, si Deus se ex mundi luctu erutum in vitam meliorem transferat, 981, v. 19 etc.

Gregorii in diabolum diatribæ, 955, LIV, v. 1, etc., 955, LV, v. 1 etc.; 956, LVI, v. 1 etc., 955, LVII, v. 1 etc., LVIII, v. 1 etc., 957, LIX, v. 1 etc., 957, LX, v. 1 etc. Crudele diabolum ferire minatur, 955, LV, II, 12, LVI, v. 6, 7, 957, LX, v. 4 etc. Caput diaboli vult conterere, et eum absque Deum suspendere, ut conspiciens vitet noxam, 957, LXIII, v. 5 etc. Hunc objurgat, et ejus detegit fraudes, 957, LXXXII, v. 1 etc.

Gregorii virtutes. Gregorius Nicænæ fidei addictissimus. Illi quam pura fuerit in defendendis Ecclesiæ dogmatibus intentio, 91, 92, 93, 97. Jurat se nunquam Triadis fidem abjecturum, 663, II, v. 1 etc. Nec magnas appetituram sedes, aut appetentibus adfuturum, 667, v. 9, 10. Nec hominem Deo antepositurum, 667, v. 11, 12. Nec propter superbum, nec infirmum futurum ex adversis, 667, v. 15, cturum a recta semita propter pacem malorum, et bonorum scopulos, 667, v. 17, 18. Nec livori mentem traditurum, 667, v. 19. Nec cadentium lapsum irrisurum, 667, v. 20. Nec ira, nec lingua, ^D nec lascivis peccaturum erulis, 667, v. 21, 22. Nec odio, nec vindicta inimicos persecuturum, 667, 23, 24. Nec pauperis manum aut mentem sitientis cœlestis verbi laborantem vacuam dimissurum, 667, v. 25, 26. Illi optabilius erat perpeti quidlibet in carne, quam spiritualiter offendi, et multis esse offensioni, in quantum ineluctabilis necessitas cogebat, 170. Inquirit quis fuerit, quis sit, quis futurus sit, 469, XIV, v. 1 etc. Mundo mortuus est, 997, v. 2. Gravioribus verbis carnem suam exagitat, 937, XLVI, v. 1 etc. Postulat ut rabiem suam compescat, et in servitutem se eam redacturum, ni apprehensa Christi fimbria, protervitatem primat, minatur, 939, v. 19 etc. Lacrymarum fontem implorat ut flammam refrigeret, 939, v. 27 etc. Carnem prudentia domat, 959, v. 31 etc. A carne petit quid velit, 939, v. 76 etc. Non dabit illi vitæ ludibria, sed quæ ad vitam servandam necessaria, 959, v. 80 etc. Queritur carnem sic alligatum esse, et vitæ miseræ astrictum, cum pars Dei sit, 633, XX, v. 13 etc. Pharmaca ejus ut carnem subigat, 923, v. 121 etc. Gregorius plorat super animam suam, 919, XLV, v. 1 etc., 949, L, v. 1 etc. Divinam imaginem exstinctam luget, 919, XLV, v. 8. Queritur se mandata Dei non observasse, quod de peccato primi hominis est intelligendum, 921, v. 550 etc. Quo fugiat nesciens, mundum fugiat, 951, 25 etc. Linguam, oculos et alia

631, v. 386 etc. Likewise with the publican, 633, v. 593 etc. He offers the remnants of his life, 861, v. 85. He desires to be a fourth publican, 861, v. 91 etc. A fourth paralytic, 861, v. 94–95. Revived from the dead to life, v. 96 etc. He desires death, 879, XXXI, v. 5 etc. He desires to have a taste of wormwood, 879, v. 9. He desires to be a dove or a swallow, that he might flee into the desert, 879, XXXII, v. 1 etc. He is a great watchman, 879, v. 15. Gregory restrains his tongue, 883, XXXIV, v. 1 etc., 977, LXXVI, v. 1. He first studied to settle his mind in quiet, remote from men, 883, v. 7 etc. Then, that he might learn to impose a limit upon his words, by abstaining from all, 885, v. 9 etc. What he should not sing, and what indeed he should sing, Gregory the priest, with his tongue playing like a lyre, 887, v. 69 etc. He keeps his tongue pure for pure sacrifices, 889, v. 93 etc. Seeing that he had exceeded the limit of the rush of speech, he commanded himself silence for the entire Quadragesima, 891, v. 125 etc. Another reason for Gregory’s silence, 891, v. 151. Gregory had excelled among his companions, having Christ as his leader, and faith firmer than adamant, often armed on every side, 891, v. 153 etc. He studied the Holy Scriptures, 893, v. 158. Hence, he vomited forth the saltiness of profane books, 893, v. 159, 160. He subjected flesh and passions to God, 893, v. 161 etc. Burdened by old age and sickness, having an unruly tongue, he wished to tame it with silence, 895, v. 175 etc. He hurts no one, 893, v. 179 etc. His tongue hurt him, and stirred up the envy of all his friends, 893, v. 187 etc. He exhorts his tongue to silence, 893, v. 190, 191. He asks Christ to suppress envy and free him from evil tongues, 895, v. 205 etc. He has God as his treasure, 895, XXXV, v. 5. He lightens his troubles with hope, 895, v. 8 etc. He speaks, informing his mind with the mysteries of God, 897, XXXVII, v. 7 etc. He maintains another silence, despising stones, 895, v. 11, 12. After silence, Gregory looses his tongue at Easter, offering a hymn to Christ as a holy victim, 897, XXXVIII, v. 1 etc., 901, v. 49. He lives for Christ, he speaks, he is a living victim; he bound and untied his tongue for Him, he offers these first-fruits to himself, his own song, 899, v. 29 etc. He asks to speak what is fitting, 899, v. 53 etc. Gregory prefers Christ to all possessions, 907, v. 50 etc. To him Christ is great wealth, 977, LXXXII, v. 5. He is harassed like a rich man because he had a garden, 915, XLIV, v. 1 etc. What his studies were in solitude, 915, v. 5 etc. He praises good monks and attacks the bad, 919, v. 7 etc. Having cast away the comforts of life, he embraces God alone; then God, the soul mingled with divinity, 753, LIV, v. 16 etc. Gregory carries the cross everywhere—in his limbs, in his heart, on his journey, 955, LV, v. 11, 19. He says farewell to the world and seeks heaven, 953, v. 20 etc. He has handed over his soul to Christ, 957, LIX, v. 3, 4. He cares nothing for those speaking about him, 963, v. 28 etc. He exhorts his soul that it may meditate on things that look to itself, to God, to the order of the world, and to the final end, 975, XXXVIII, v. 1 etc. He rouses this soul to beware of the deceits of the devil, 975, LXXIX, v. 1 etc., 975, LXXX, v. 1 etc. He bids it look upward and grasp the oblivion of the world, lest it be drawn by the flesh to vice, 977, LXXXI, v. 1 etc., 977, LXXXII, v. 1 etc. He forbids it to cling to the flesh, 979, LXXXV, v. 1 etc. God is Gregory’s lot, 981, LXXXVI, v. 9. He asks from the soul what he may request, 983, LXXXVIII, v. 1 etc. It is not his desire to give it the comforts of life, 983, v. 7 etc. But as an agile bird to lead it to the ether, 985, v. 63 etc. He has only heavenly hope as his wealth, 993, XCVI, v. 4. He asks to be received into heaven by the angels, 993, XCIX, v. 1 etc. Out of zeal for bearing the cross he gave all his possessions to the poor, 1017, II, v. 19, 20. Gregory, now an old man, is always keeping watch and afflicting his body, that he may snatch his soul from the fire, 1167, v. 1 etc. He fears the fire and the heat of the rich, and covets the bosom of Abraham, 991, v. 55 etc. He fears only the tribunal of God, 915, XLIII, v. 28 etc. He trusts only in Christ, 633, v. 596, 665, v. 692 etc. He ardently seeks the end of life, 483, v. 120 etc. He embraces Christ and the cross, 483, v. 160 etc. How Gregory celebrates Easter, 101. He is held by a desire for a purer Easter, 105. Brought to the neighborhood of women, with the fruit of his labors left behind, he departs as if expelled from paradise by Eve, 169, 170. Gregory healed diseases by the laying on of hands, 949, v. 103 etc. Often he put demons to flight by the sole name of Christ, 1075, v. 80 etc. Gregory’s orations. He prays to Christ that He might free him from the snares of the world and the devil, 635, v. 27 etc., 863, XXI, v. 1 etc., 961, LXV, v. 1 etc., 961, LXVI, v. 1 etc. That He might save him, 961, LXVII, v. 1 etc. That He might bring him aid against his enemies, 861, v. 517 etc. That He might kindly bear with his complaints, 867, v. 1 etc. He asks to be freed from Pharaoh and Egypt, and that an easy path be prepared so that he may attain to the holy land, 865, XXII, v. 1 etc. What he prays in the morning, evening, and on the following day, 867, ^D XXIV-XXVI. He implores the help of Christ again, 869, XXVIII, v. 1 etc., 881, XXXI, v. 1 etc. He prays for himself and for the Church of Constantinople, 963, v. 69 etc. He asks to be resurrected like Lazarus, to be saved from the lions like Daniel, 967, v. 77 etc. He prays to be freed from the storm, 967, LXIX, v. 1 etc. He implores the mercy of God, and asks that good remnants of life be granted to him, 971, XXXIII, v. 5, 6. He prays to the Trinity that he be not led back by the devil, 935, v. 513 etc. He prays to God that He might preserve his old age, and, being freed from troublesome anxieties, lead him into the heavenly kingdom, 937, v. 343 etc. ^A Gregory’s gifts. Gregory has three gifts of a good counselor: experience, love, and liberty, 421, v. 157 etc. Nature had granted Gregory the ability to write, so she gave him the ability to flow and to warm like fire, 911, v. 35 etc. He does not preach for the pleasure of his hearers, 853, v. 75 etc. He is endowed with a pointed discourse on either side from the Word, 993, XCIII, v. 4. Having been made by God wise in divine and human things, he speaks what befits a priest, a herald of the truth, 1071, VII, v. 18 etc. A lover of the glory that arises from eloquence, yet he prostrated it at the feet of Christ, 1073, v. 43 etc. He attacks the inept writers of his own time, 901, XXXIX, v. 1 etc. It is his counsel that, abandoning any speech, one should apply oneself to the Scriptures, inspired by the Holy Spirit, 901, v. 8 etc. The counsel of Gregory in composing verses is not to seek glory, 901, v. 22 etc. First, that he may curb intemperance, writing a few things, 903, v. 33 etc. Then, that he may offer a pleasing medicine to the young, 903, v. 37 etc. Thirdly, that he may emulate the infidels, 903, v. 47 etc. His poems are partly from sacred sources, partly from profane; praise of the good, reproof of the bad, 903, v. 63 etc. He defends his care in composing verses against his adversaries, 905, v. 69 etc. Gregory was not a Roman by tongue, nor was he versed in the Italian doctrine, 141. Gregory is vexed by sickness, 78. He is refreshed a little from his infirmity, 78. He falls ill again, 99, 100, 841, v. 15, 839, v. 63–64, 993, XCIII, v. 8. He rejoices that sickness frees him from the episcopacy, 80. He asserts that care and duty are owed to him while sick, 105. He fears the turbulent air because of his infirmity, 107. ^B He makes such poor use of his health that he has bad hope even of his life, bound by sickness as if by chains, 189. He almost breathes his last every day, 110. This becomes graver for him because, when he is sick, he is not believed to be sick, 111. Sickness does not allow him to advance, 118. Sickness cannot be overcome, 120. Part of the struggles Gregory undertook for God’s sake had contributed to his sickness; it carries him off more quickly than the tents, 128. Gregory has an exhausted and dead body, 149. Infirmity makes him more sluggish, 150. Suffering greatly, he demands the prayers of his successor, Nectarius, 133. As clouds obscure the sun, so does sickness obscure Gregory, and this envious little body and prison, 160. He grieves over his base and malignant lump of flesh, by which he is afflicted with many evils, 161. He cannot be present at the celebration of holy martyrs because of his sickness, 162. Hence he desires to depart; sickness holds him as if bound by the feet, and renders him sluggish for many things, or even entirely immobile, 176. He would desire to be well, so that he might attend the synod with Homophronius, 185. There is a spark, as much as suffices for breathing alone, 196. Gregory struggles with old age, and sickness, and the fear and anxiety of his deed and departure from life, 196. He recognizes his incurable sickness was caused by the devil, 977, LXXXIII, v. 17 etc. He writes his will when Flavius Eucherius and Flavius Evagrius were consuls, 201. Gregory is alive in soul, dead in flesh, 945, XLVIII, v. 1 etc. He complains that he is held back by the body while hastening to heaven, and that no exit is open, 945, XLIX, v. 1. He asks to be enrolled in the heavenly choir, 913, v. 7, 8. He rebukes the devil who was trying to cast him down with sickness, 913, L, v. 1 etc. He laments that sickness is added to the burden of old age, 945, v. 13 etc. Gregory groans, like a lion caught in hunters’ snares, 945, v. 17 etc. He laments that he is forsaken by Christ, 915, v. 25 etc. He grieves that he is hindered by sickness from participating in nocturnal vigils, the alternating songs of psalms, and that he cannot perform sacred rites and celebrate the sacrifice of the Mass, having been mixed with the great sufferings of Christ, 943, v. 41 etc. He laments his abandoned books and interrupted discourses, 945, v. 55 etc. Unwilling to yield to the devil, 947, v. 7 etc. Another Job, another Lazarus, 837, XIX, v. 51, 947, v. 65 etc. Another paralytic, 947, v. 71, 72. He asks that the miracles of Christ be renewed in him, 665, v. 581 etc., 947, v. 73 etc. He is not so much tormented by the pains of sickness as by the fact that he...

^A should have a tomb with his father, 991, XCI, v. 1, 2. He had a name and a throne and a tomb with his father, 993, XCV, v. 1, 2. He possesses heaven amidst the celestial choir, 995, XCIX, v. 1 etc. Epitaphs of Gregory, 991-995, XC-XCIX. Gregory not joined in marriage with Theosebia, the sister of Basil, 1159, CXXII, v. 1 etc. and note.

Gregory of Nyssa. The Theologian recalls him to the reading of sacred books when he was professing rhetoric, not without the offense of the pious, 12 etc. He consoles him, worn out by travel, with the example of the sun and the planets, 73. He informs Gregory of Nyssa that Eulalius had been substituted in the see of Nazianzus, not against his will, but at his request, 149 etc. Praising him, he consoles him concerning the death of his sister Theosebia, 162 etc.

Gregory the Deacon, once the domestic and freedman of Saint Gregory, is appointed curator of the poor by him in his will, 201. Indeed, he is his sole heir, but on the condition that he restore everything to the church of Nazianzus, 201. He gives to him and to Eustathius the monk the estate at Arianzus, 202. And in addition, fifty gold coins, 202.

Gregory the Governor. To him the Theologian commends his sister, the wife of Nicobulus, and her sons, 160 etc. He exhorts him to make the magistracy he holds illustrious and famous for him through acts of beneficence, 161.

Another Gregory (it is doubted who he is) buries the youth Gregory, his own nephew, 1161, CXXV, v. 1 etc. Gregory the youth, nephew of the preceding, is buried by him, 1161, CXXV, v. 1 etc.

A governor saves many passengers, 131. A skilled governor avoids storms, 591, v. 53, 54. It is of no use to be a good governor if one employs bad oarsmen, 62. Those who indulge their gluttony prepare more abundant food for the worms, 809, v. 580 etc. The sense of taste is not to be indulged, 601, v. 70.

Gyges the Lydian. His wealth and ring, 415, v. 31 etc. By the ring being turned he was either hidden or shown, 983, LXXXVIII, v. 7 etc.

Habakkuk. See Abacuc.

H

Habit, what is it? 617, v. 132. Habit is another creator, which it is difficult to eradicate and cast off, 805, v. 490, 491. Evil habits, accusations of previous most severe wounds, 805, v. 498 etc.

The parable of the heir of the murdered, 283, v. 42.

The vain efforts of heretics are depicted, 61. Their desire to innovate regarding the Church, 83. Heretics instill their depraved opinion into simpler minds by means of more crafty and unscrupulous men and falsely concoct against Catholics—as if they thought and understood the same things as they do—that they are ignorant, 90. The company of heretics is to be avoided, 92. Among their own elect they reveal their opinion entirely, but publicly they profess certain pious expressions, 94. Heretics are refuted by their own novelty, 97. The license to promulgate their dogmas granted to heretics is a condemnation of the doctrine of the Church, 168. Strifes among prelates open a path for heretics, 875, v. 155 etc.

Harpocras is called an Egyptian god, 719, v. 838.

The Hebrews, having lapsed into idolatry, not caring for the warnings and threats of the prophets, stirred up the wrath of God, 219, v. 19 etc. They yielded place to the Gentiles, later to return to God, 251, v. 26 etc. The Hebrews, with doorposts stained in blood, escape death, 253, v. 86 etc. The Hebrews led by fire and cloud, 295, XXXVI, v. 3; 297, XXXVIII, v. 1; 347, v. 161 etc. Some say the Epistle to the Hebrews is spurious, and they do not speak rightly, 1105, v. 208, 209.

Hecate, nefarious nocturnal specter, 1085, v. 263.

He refers to Hecuba internally as a painted woman, 567, v. 42. He refers to Helen externally as a painted woman, 567, v. 42. Polydamna gives Helen a remedy, which is eloquence, 1059, v. 200 etc.

Eli, the priest, because he does not rebuke his sons sharply and vehemently, is himself vehemently accused, and he, a pious father, paid the penalty for the wickedness of his sons, 172. The sons of Eli contemn the command of their father, 361, v. 406, 407. The sons of Eli, ^B insolent, 658, ^C 1256 Heli, father of Joseph according to the law, 260, v. 29 etc.

Helicon, what is it? 1175, XXV, v. 3, 4 et not.

Heliodorus. Praising him, Gregory commends him to Hellenius, 1007, v. 203, 204.

Helladius, Bishop of Caesarea. To him Gregory commends Nicobulus, 108, 138, 139. He is pleased by the festival symbols sent by him, 141. He commends himself to his prayers, 141. He accuses him of seeking what is his by contentious ambition, 182, 183.

Helladius, brother of Eulalius and cousin of Gregory. Gregory commends him to Amphilochius, formerly prefect of Constantinople, 15 etc. He commends the same to Lollianus, 16 etc. And to Hellenius, 1003, v. 129 etc. Being a youth, he dies and is buried by his brother, 1123, XXXVII, XXXVIII, XXXIX.

Hellenius the monk seeks the strength of Gregory’s sermons, 997, v. 1. Gregory does not praise his lineage, wealth, eloquence, and the gift of his brother, 997, v. 7 etc. But he strives to make him better through divine precepts, 997, 13, 14. He prays for him on behalf of the monks, 997, v. 15 etc. To him he commends Cledonius among others, 1003, v. 121 etc. And Eulalius with his brother Helladius, 1003, v. 129 etc. And Carterius, 1003, v. 141, 142. And Nicomedes, who dedicated all his children to God, 1003, v. 143 etc. And Theognius, already reaching old age, 1005, v. 171 etc. Evander, not so much for his age as for his prudence, 1007, v. 191, 192. Asterius and his two brothers, 1007, v. 193 etc. Philadelphius and Macrobius, 1007, v. 197 etc. Rheginus, Leontius, Heliodorus, pious men, 1007, v. 203 etc. He prays on behalf of Basil and his elder father that he might favor the monks in the matter of taxes, 1011, v. 293 etc. He calls him the glory of Armenia, 1015, v. 359.

Gluttons, whose god is their belly, 1095, v. 113.

The woman with the issue of blood healed by Christ, 273, v. 9; 275, XXI, v. 6, 7; 277, XXII, v. 9; 367, v. 510 etc.; 665, v. 384; 947, v. 73, 74.

Heraclitus, always weeping over human affairs, 481, v. 79 etc.

Hercules, overcome by a poisonous garment, 481, v. 87, 88. Great among men, 131. He has Iolaus as a companion in his struggles, 131. He defeats the Hydra, 131. Let Hercules cease from fables, 1089, v. 286; 1087, 1135, LX, v. 1.

Gregory writes to Herculianus, 81.

Hermanubis, Egyptian god, 719, v. 839.

Hermes depicted with a double face, 1077, v. 156.

Herod, killer of John the Baptist, 323, v. 152 etc. Herod, slayer of infants, 323, v. 451.

Hesiod the Ascraean sings to his brother Perses, 1085, v. 241, 242. Hesiod is cited, 13, 160. Under the name of Homer, 435, v. 396 etc.

Hilarius, Bishop of Isauria, subscribes to the will of Gregory, 204.

A newborn fawn flees from dogs and horses, 477, v. 11 etc.

To milk he-goats, a proverb, 591, v. 45, 46.

The fable of the swallows and the swans is proposed, 10.

History is a certain wisdom collected, and a manifold mind, 1041, v. 61, 62.

Homer the poet, 415, v. 42. He is brief of speech, 49. He sings of the Trojans and battles, 1083, v. 2, 42. Homer’s opinion is adduced, 5, 63, 131, 138, 156, 157. Gregory wrongly attributes a word of Hesiod to Homer, 455, v. 398 etc. and note.

Man, who is he? 485, v. etc., 611, v. 20. His creation, 245, v. 55 etc.; 419, v. 109 etc. The description of his excellent creation, 303, v. 79 etc. Of what kind he was created in the beginning, 96, 487, v. 149 etc.; 1051, v. 43, 44. Man is a little world, 419, v. 11. What man has in common with the brutes, 971, XXIV, v. 5 etc. He is the image of the immortal God, 95, 96, 97, 1073, v. 52. A great creation of God, and an image of God, reaching from God to God, 919, XLIX, v. 9 etc. He is a witness of Christ and a herald of divine splendor, 899, v. 25, 26. Him God created as a witness of His divinity, king of the earth, glory of his Creator, 1083, v. 216 etc. Man occupies the third place after God and the angels, 239, v. 57. He is an angel in the second degree, 503, v. 90. Benefits conferred on man by God, 473, v. etc., 929, v. 187 etc. Who he was, who he is, who he is to be, 469, XIV, v. 17 etc. In what way he is made a temple of God, 411, v. 136 etc. He is a corpse when he lives wickedly; he is an adopted son of God when he cultivates piety, 1051, v. 45. Men are the progeny of one, and all tend toward one, 363, v. 450 etc. God makes man capable of good and supplies him with resources; he himself runs as if a runner in the middle, having Christ as his inspiration, for the most abundant riches, 409, v. 98 etc. God provides him with keen eyes and prosperous courses, without whom men are nothing but idle mockery and vanity, 409, v. 102 etc. Great among men, 131. The mind is easily bent, 259, v. 57. Why man loves the present life and the future, 215, v. 76, 77.

^A Men are deterred from sin by no thoughts or punishments, 305, v. 131 etc. The stubbornness of men, who are moved neither by reason implanted in them at birth, nor by law written on tablets, nor, finally, by the sufferings of Christ, 927, v. 173 etc. Diverse pursuits of men in base and vain things, 1045, v. 49 etc. The misery of men is depicted, 479, v. 41 etc., 483, v. 203 etc. Wicked men are wax for base things, 557, v. 222. It is praise for the wicked to desist from evil, 561, v. 350, 351. Wicked men love to divert the causes of the evils they themselves have done onto those who suffer them, 677, v. 46, 47. The company of the wicked is to be avoided, 1063, v. 267 etc. No walk of life is free from the injury of the wicked, 833, v. 166 etc. Life is more miserable for the wicked, 477, v. 1 etc. Nothing is firm for man except calamities, 471, v. 44 etc., 1039, v. 51. Man’s double sepulcher, 471, v. 37 etc. Men also use diverse paths of life accepted by God, 863, xxiii, v. 1, 2. For what reason, God alone knows, 863, v. 3 etc. For all men there is one darkness, one home; in this one thing the proud excel, that they obtain a more notable mourning and sepulcher, 881, v. 38 etc. Interior and exterior man, 29. Carnal and spiritual, 623, v. 242, 243. Man proceeds from the sepulcher to the sepulcher, 483, v. 133, 134. Man is God’s plaything, 483, v. 141, 142. For men all things are labor, 487, v. 22. Nothing is weaker than man, 487, v. 32. Man is earth, and for him the whole earth is a sepulcher, 591, v. 43, 44. The Dominical man. The Apollinarists called Christ the Dominical man, 83. Homophronius, given to an anchoritic life; that he might become like John the Baptist and Elijah, the inhabitant of Carmel, is the wish of Gregory, 82. Homophronius calls Gregory to a synod, 183. Praising him, Gregory prays that he might persuade the priest not to lose heart, 183. Hospitality, what it is, 619, v. 166. Humility, what it is, 617, v. 86. Humility is a remedy for anger, 555, v. 427 etc. God gives grace to the humble, 1011, v. 273 etc. The Hydra, a savage beast endowed with many heads, vanquished by Hercules and Iolaus, 131. The tumor of dropsy is by no means to be praised, 235, v. 99. Christ casts out the tumor of dropsy, 277, xxii, v. 16. A hymn, what it is, 619, v. 141. A hymn to God, 287, xxix, v. 1 etc., 287, xxx, v. 1 etc., 289, xxxi, v. 1 etc. An evening hymn, 291, xxxii, v. 1 etc. Gregory laments that Hypatius has attained but a little, 81. Gregory commends Hyperechius to Victor, 113. Hypocrisy, what it is, 615, v. 87; 919, v. 165. Hypocrisy is to be fled, 587, v. 39, 40. Hypocrisy is the worst of evils, 817, v. 696. An elegant description of the hypocrite, 815, v. 643 etc. I. Icarus, a most illustrious man, to whom Gregory had written a letter that is not extant, 111. Idolatry. How the devil converts men to idolatry, 249, v. 9 etc. The Hebrews themselves fell into idolatry, 249, v. 19 etc. It is forbidden for man, the image of God, to bow to idols, 1073, v. 51 etc. Gregory shows how vain idols are and how they are to be despised, 1073. All idols perished through the venerable blood of Christ, 1087, v. 279, 280. A temple of idols transformed into a church, 1179, xxx, v. 1 etc. Sloth, what it is, 615, v. 17. Slothful men are terrified by the shadows of things, 591, v. 60. Fire, what it is, 211, v. 17. Human affairs will one day be judged by fire, 80. Rains of fire, 303, v. 152. Fire is accustomed to run to wood, 595, v. 104. A neighboring fire is a danger to the closest house, 877, v. 205, 206. It is not safe near stubble, 1169, xii, v. 1. Ignorance avails much for confidence, 759, v. 1617. Ignorance is a lesser evil than wickedness, 797, v. 330 etc. Gregory confesses that he lost the Iliad to Philagrius, who had asked for it, 27. Illiberality, what it is, 615, v. 90. How the divine image remains incorrupt, 959, LXI. Man is the image of God, 1073, v. 52. The law of the best government is to coerce the wicked by fear rather than by punishments, 187. The rule of many is equal to no rule, 219, v. 81 etc. The impious do not suffer penalties, 555, v. 210 etc. The brazen back of the impious, 557, v. 212 etc. The impious, having neglected the virtues of others, look only at their vices, 557, v. 219 etc. Imprecations, what they are, 511, v. 139 etc. Wickedness is not easily bent, 717, v. 818. Wickedness is truly devoid of reason, 727, v. 991. Wickedness never rests; it creeps, even if it is prohibited, 729, v. 1028, 1029. He who is not wicked does not even scent wickedness, 22. Wicked men love to turn their own faults onto those by whom they are accused, 153. To coerce the wicked by fear rather than by punishments is the law of the best government, Impudence, what it is, 615, v. 75. The cause and mode of the Incarnation of Christ, 251, v. 31 etc., 255, v. 1 etc., 259, xi, v. 3 etc., 307, v. 139 etc. A huge fire is made from a small spark, 938, v. 271 etc. The inconstancy of human affairs, 657, v. 467 etc. There is no proper name for incorporeal and intelligible things, 196. Carelessness, what it is, 615, v. 70. The anvil does not fear the greatest blows, 391, v. 56, 57. Ants bring gold to the Indians, 1011, v. 265, 266. Disposition, what it is, 617, v. 123. Excessive indolence is not to be approved, 136. To defame another and to be defamed in turn, the ease of this thing is marvelous, just like a reciprocating wave, 157. It is appropriate to employ infamy in the counsel of managing affairs, 175. Weakness is the material of virtue, 29. In weakness, strength is situated for the pious, 369, v. 531. Necessity itself often makes the weak pugnacious, 44. Gluttony must be repressed, 601, v. 75 etc. An enemy. From an enemy comes utility, 609, v. 193 etc. Nothing is more miserable than the iniquitous, 599, v. 170. Iniquity, what it is, 621, v. 183. Injury. No walk of life is free from the injury of the wicked, 79. To endure an injury received is divine and leads to probity, 67. By pardoning it, we ourselves obtain pardon, 67. He who seeks vengeance for an injury sets traps for himself, 69. There are many things in which those who are harmed receive a benefit, and conversely, an injury is inflicted upon those who receive a benefit, 113. It is easy to be calm when no injury is inflicted, 407, v. 51 etc. Those who inflict injuries must be pardoned, 537, v. 472 etc., 609, v. 197 etc. Tenacious remembrance of injuries, 613, v. 44, 45. It is not easy to bear an injury with equanimity, 837, xiv, v. 22. It is most ridiculous, or rather pitiable, that the same people are both affected by an injury and accused of one, 43. Injustice, what it is, 613, v. 60. To embrace poverty on account of the wealth of the future life is a most beautiful gain, 55. Defilement, what it is, 619, v. 174. Incompatible things mixed, God willing, 373, v. 608. Insolence, what it is, 615, v. 96. Intemperance, what it is, 613, v. 58. Envy, what it is, 617, v. 71. The throne of envy is more exposed the higher it is, 63. Envy depresses those things that rise high, 693, v. 535. The struggles of envy must be borne with equanimity, 871, xxx, v. 25, 26. Envy, the most righteous of passions, weakens those whom it possesses, 963, v. 8, 9. Envy, the corrupter, never rests, 753, v. 1506. It rests after death, 907, v. 6. Gregory is exposed to envy, 657, v. 496 etc., 671, vii, v. 1 etc., 671, vii, v. 2, 711, v. 679 etc., 859, v. 45 etc., 893, v. 87 etc., 989, v. 23 etc. The envy of a certain presbyter against Gregory, 717, v. 824 etc. Envy snatched everything from Gregory, 913, xliii, v. 1 etc. Pressed by envy, Gregory desires glory free from envy, 855, v. 1 etc. He asks Christ to repress envy, 895, v. 205 etc. It presses upon Gregory even dead, 907, v. 9. It is glory to be envied; to envy is a great disgrace, 583, xxx, v. 22. Gregory stirs up the envious, 671, viii, 673, ix, 834, xviii, v. 1, etc. Iolaus, the companion of Hercules in his contests, 131. Anger, what it is, 613, v. 44. Why anger is attributed to God, 531, v. 571 etc. With anger breathing, others are stirred up from others' waves, 503, v. 157, 158. Gregory is angry at anger, 511, xxv, v. 1. Anger is a domestic demon, 311. The root of an oath, 513, v. 6 etc. It is inflamed at shadows, 513, v. 12 etc. It is like fire, 513, v. 17 etc. Or like a wild beast devouring everything, 513, v. 22 etc. What the ancients felt about anger, 513, v. 31 etc. Anger first overwhelms the mind, 515, v. 61 etc. Alone, it cannot be hidden, 515, v. 76 etc. It lacks counsel, 595, v. 115, 116. It is a naked evil, 517, v. 83. In the anger of others, one must see how base it is, 517, v. 85 etc. A description of anger, 517, v. 93 etc. Anger is worse than insanity, 519, v. 152. Drunkenness is lighter than anger, 521, v. 160 etc. Anger is the parent of bitter slaughter, 529, v. 318. Anger must be put away before the sun goes down, 529, v. 345 etc. As an armor of zeal, anger breathes moderately, 531, v. 562. The angers of the pious are properly

not such, 533, v. 399 etc. How difficult it is to cure anger, 521, v. 168 etc. The remedy for anger is the example of the meek, 521, v. 183 etc. But especially the law of God, 527, v. 304 etc. What must be done at the beginning of anger, 515, v. 51 etc. Anger knows not how to keep anything silent, 533, v. 458. In anger council must be taken from the enemy, 458, v. 466 etc. Gregory meets the objections by which anger is poorly excused, 531, v. 454 etc., 537, v. 472 etc. Anger is to be broken by jokes, 537, v. 505 etc. Anger is a sweet thing when someone is angry with themselves, 539, v. 513 etc. Those incited to anger imitate the devil, 539, v. 517 etc. Anger is suppressed when the tongue is tamed, 891, v. 153 etc. Anger is to be curbed, 583, xxx, v. 8, 589, v. 21; it disturbs all things, 941, v. 13 etc. Anger gnaws the soul like hidden rust on iron, 1033, v. 287, 288. Other remedies for anger: First, to take refuge in God, 533, v. 415 etc. Second, the sign of the cross, 533, v. 418 etc. The spirit is to be forewarned against anger, 533, v. 421 etc. The third remedy, humility, 533, v. 427 etc. Fourth, to consider present things as nothing, 539, v. 459 etc. Fifth, true things are to be amended, false things despised, 535, v. 452 etc. Gregory adjures anger, 539, v. 525 etc. A father’s anger toward his sons is shorter, 1033, v. 314. They do not kindle angers in others, and from their strife they themselves reap their own failings, 180. Wrath and sadness lack an eye, and especially when one is angry with justice and merit, 69. The remedy for the wrathful is a mild man, 759, v. 1516. Description of the wrathful, 517, v. 93 etc. The angry man is hostile to everyone, 517, v. 18 etc. The angry man wants to appear a giant when he is a monkey, 319, v. 134. The madness of the angry against God, 521, v. 170. The angry man attacks those who restrain him, 521, v. 178 etc. By what reason one does not become angry at an angry person, 533, v. 411 etc. Description of the rainbow, 235, v. 1 etc. Irus dead, like Agamemnon, 481, v. 94. Isaiah strikes fear into a hard people, 207, v. 18, 19. Isaiah’s canonical book, 261, v. 25, 1103, v. 281. Iscariot. See Judas. The mournful moaning of Isis and Osiris, 1085, v. 269. Israel walks through the sea, with enemies destroyed, 683, v. 188 etc. Issachar the patriarch, 263, xii, v. 4. How a journey is to be commended to God, 667, iii, v. 1 etc. Ithyphalli, the lewd gods of the pagans, 1077, v. 104. Itys, son of Tereus, king of Thrace, proposed to be eaten by his father, 102, and note.

J Jacob, father of the patriarchs, 263, xxii, v. 1. Jacob, most excellent son of Isaac, 325, v. 494. Jacob, who asked only for bread and clothing, became rich, 459, v. 496 etc. Jacob’s ladder, 1007, v. 183 etc. James the Apostle. His one Epistle, 261, v. 36. Is it canonical, 1105, v. 311, 312. Jacob, father of Joseph according to nature, 269, v. 30, 31. Jacob to whom Gregory writes. To him he commends Simplicius’s wife, Alypius, 174 etc. Another Jacob, perhaps, to whom Gregory commends the same, 175. Boasting, what it is, 615, v. 82. Loss is sometimes gain, 607, v. 163 etc. Daughter of Jairus raised by Christ, 273, v. 10, 275, xxi, v. 7, 277, xxii, v. 8, 9. Christ’s fasting anointing before the fight with the enemy, 621, v. 202. Not to keep sacred fasts is to act unjustly, 101. Fasts of the ancient just, 447, v. 629 etc. Fast of forty days according to the law of Christ, 881, xxxiv, v. 5. Fasts of monks, 999, v. 63, 64. Gregory maintains the silence of the fast, 881, xxxiv, v. 1 etc. By fasts the soul is purged, 881, v. 5. Jephthah offered his daughter to God, 1145, xciv, v. 1, 2. Jeremiah’s canonical book, 261, v. 26, 1105, v. 285. The Jericho pilgrim, 651, v. 367 etc. Gregory confesses he does not know what is hidden by this image, 681, v. 378, 379. He accommodates the parable to himself, however, 651, v. 586 etc. The walls of Jericho destroyed by trumpets and by running around, 683, v. 192. Jesus does not acquiesce to the disciples who demand fire like Sodom, 67. He restored Malchus’s ear which had been cut off by Peter, 67. He bids us forgive a fallen brother seventy times seven times, 67. See Christ. Jezebel paints her eyes, but she is a fornicator, 581, v. 293, 294. John the Baptist, Christ’s precursor, between two peoples, 253, v. 72 etc., 317, v. 323, 324, 325, v. 118 etc., 1, v. 540 etc. Locusts and honey were his food, 249, v. 187 etc. Eulogy to Christ, 443, v. 541 etc. John the Apostle, rightly called son of thunder, because he thundered forth the Word of God, 1103, v. 291, 295. He wrote the Gospel for all, 261, v. 33. His canonical Gospel, 1105, v. 292. First in the sublimity of his speech, 1105, v. 293. He left behind three Epistles, 261, v. 37. Are they canonical, 1105, v. 310 etc. The Apocalypse of John is admitted by some as if it were canonical, but is rejected by many, 1103, v. 316 etc. John, a Nazianzen reader and notary, copies and edits Gregory’s testament, 204. Job the patriarch. His sorrows, 29. He contends for a crown, 235, v. 106. He counsels patience, 627, xxxv, v. 9, 627, xxxviii, v. 5, 6. He conquers the devil, 947, v. 63 etc. Job’s book, consisting of verses and canonical, 261, v. 16, 1103, v. 63 etc. It is licit to joke honestly, 1173, xxv, v. 1 etc. Joel’s canonical book, 261, v. 23, 1103, v. 278. Jonadab’s admonitions to his sons, 347, v. 153 etc., 441, v. 508 etc. The life of his sons without pomp, 691, v. 295. Gregory likens himself to Jonah, who, cast into the sea, calmed the storm, 113, 114, 771, v. 1838 etc. A marine beast vomits Jonah from its bowels, 249, v. 184 etc., 631, v. 6 etc. Jonah enclosed in the bowels of the beast, 833, v. 33 etc. Jonah, chaste, escaped dark death in the belly of the whale, 951, li, v. 34. He fled the word of God, but was caught by storm, lot, beast, and ejection, from whence he emerged a herald, 965, v. 63 etc. Jonah as a type of the three days of the passion, 1103, v. 279. Jonah’s canonical book, 261, v. 22, 1103, v. 278. The Jordan holds back its course before the Hebrews, 295, v. 9 etc., 319, v. 169, 170. Elijah crosses the Jordan, divided by his mantle, 265, xvi, v. 11. Elisha does the same, 26, v. 15. Joseph the patriarch, 265, v. 5. Joseph stolen from his father, 817, v. 70. Joseph, husband of Mary, how he was the son of two fathers, 269, xviii, v. 19. Joshua holds back the course of the sun, 315, v. 377, 578. Joshua is sent to explore the promised land, 719, v. 831 etc. Joshua’s canonical book, 261, v. 13, 1105, v. 267. The Jews as executioners of Christ, 735, v. 1159, 1160. Judaism, what it is, 621, v. 185. Judas the patriarch, 263, xiii, v. 2. Judas the Apostle. His one Epistle, 261, v. 31. Is it canonical, 1105, v. 313. Judas Iscariot, the traitor, 325, 487. A deicide, 835, v. 535, v. 681 etc., 387, vi, v. 22, 23, 1175, xxii, v. 3, 4. Judas sinned for a small profit, 465, v. 107, 108. An iniquitous judge shows himself merciful in the Gospel after long and importunate supplication, 134. Judges must be accused because they condemn things before the tribunal, yet praise them when they hear them, 157. Corruption of judges, 639, v. 154 etc. Judges, canonical book, 261, v. 13, 1103, v. 267. Judgment, what it is, 61, v. 69. The supreme judgment, 625, v. 25 etc. Consideration of extreme judgment frightens even the sleeper, 401, v. 189 etc. In the judgment of God, fruits of those things we have sown will be required, 421, v. 131 etc. Memory of the extreme judgment, 563, v. 340 etc. How its terrors may be avoided, 563, v. 346 etc. Gregory fears the day of judgment, 659, v. 526 etc. The judgments of the wicked are not to be cared for, 311, v. 48 etc. Those who bring forth perverse judgments are truly murderers, 779, v. 14 etc. Julian the apostate and persecutor, whose corpse seems to boil, 323, v. 457 etc. Julian, the prefect for equalizing tributes. Gregory asks him to exempt his clergy from tributes, 61. And that he may favor the infirmary of the Caesareans, 1017, v. 1 etc. Julian, hostile to Nicebulus, 66. He does not at all embrace the dissension with Nicobulus, 60. Julian had grown up with the fear of God, born to sacrosanct parents, 61. He grants Gregory’s requests, 62. He was distinguished in blood, letters, possessions, and figure, 1017, v. 25 etc. Jupiter assumed various forms for the sake of lust, 367, v. 499 etc., 457, v. 339 etc. Jove’s crimes, 1073, v. 55 etc. An oath is faith ratified by him who asked and believed, 135. It is a sense of those things which are seen, 509, v. 1. It is to be thought that it binds, even if it is not signed with a chirograph, 153 etc. An oath, where necessity is present, is licit, 501, v. 109, 110. Gregory does not forbid someone from giving another the license to swear in order to free themselves from peril, 507, v. 245, 211. How the Scriptures say God swore, 509, v. 201 etc. What the old law and the new law decreed about an oath, 505, v. 213 etc. Paul’s oath, an affirmation resting on matters of the greatest moment, so that it may be inviolable, 507, v. 34. An oath is like a certain safe mediator, 497, v. 34. Nothing is worse than an oath, 495, xxiv, v. 1 etc. It is to be avoided, 607, v. 169 etc. If anyone in a state of oath...

^A comes to the point, it is difficult to correct, 493, v. 53 etc. It is dangerous to swear by one's own health, 495, v. 63 etc. He who swears by God asks God to be the mediator of his faith, 499, v. 71 etc. There is no need for an oath for upright men, 499, v. 87, 88. Those who swear often have no faith, even if they speak the truth, 499, v. 91 etc. To seek monetary gain from an oath is very base, 501, v. 115, 116. Which oaths are most to be avoided, 501, v. 125 etc. He who utters an oath thinks that faith is given to him, but it is denied for the most part, 503, v. 165, 166. A multitude of oaths is an indication that faith is denied, 503, v. 171 etc. To use any kind of oaths is a very calamitous thing, 505, v. 185 etc., 505, v. 193 etc. Anger does not make an oath lighter, but heavier, 507, v. 253 etc. A written oath, 507, v. 245 etc. An oath not made in the presence of the Holy Scriptures is nonetheless to be blamed, since God, not the codex, provides veneration in an oath, 507, v. 250 etc. Anything is excused more slyly than an oath, 509, v. 263 etc. An oath is the consummation of evils and a deadly thing, 511, v. 304, 305. The oath of Plato, 511, v. 306 etc. An oath by a demon ^B is a universal oath, 511, v. 215 etc. To give and receive a sworn oath is most base, 593, v. 77, 78. See Oath. Justice, what it is, 613, v. 59. Better is a little with justice than many fruits with iniquity, 55. The balance of justice is committed to God, 1017, II, v. 5, 6. The Babylonian youths were saved from the fire, 705, v. 675. The evangelical youth is taught to relinquish all things, 443, v. 567 etc. A youth suborned to the slaughter of Gregory seeks forgiveness and obtains it, 751, v. 1445 etc. What kind of person a youth ought to be, 1089, v. 8 etc. Temperance befits the young, 611, v. 22 etc. The inordinate fervor of the young, 681, v. 121 etc. Young people lead the feeble, what is mild, and what is manly is what is furious, 749, v. 1410, 1411. Youth is the fervor of time, 483, v. 11, 12. Old age has more than youth, 1049, v. 8. The impetus of youth is to be restrained, 1053, v. 108.

L. Labor reaps its reward, 77. That which is accomplished with much labor is stable, 406, v. 33. Labor has often settled labors, 595, v. 109, 110. Labor can do nothing without God, 595, v. 188. Perfect labor has a perfect reward, 779, v. 6. A miserable Spartan woman, at whose altar youths were whipping one another, 1083, v. 272, 273. The Lacedaemonians received an embassy ^C from the Athenians, 78. A Laconian saying, 14. Laconism is to write few syllables about many things, 49. Gregory pours forth the power of tears, 925, v. 126. There are some for whom bread is mixed with tears, 927, v. 149. Gregory implores a fountain of tears, 939, v. 27 etc. Tears are the only remedy for a sinner, 951, v. 12. Joy, what it is, 615, v. 65. Lais, a famous courtesan, 859, v. 869. Lamis, the place where monks lived, and which Gregory visited, 103. A skilled stonecutter, with one eye closed, hits the mark perfectly, 329, v. 534 etc. Gregory commemorates his own stonings, 80, 907. To apply a rope to a stone, 53. To strike a stone twice to the same spot is a proverb attributed only to the insane, 129. Snare. We always walk upon hidden snares, 359, v. 370. Lar. He who does not have confidence from his Lar cannot rebuke others, 7. Lasciviousness is amazingly clever at devising evils, 172. The two thieves in the Passion, 621, v. 210, 211. The thief entered paradise with Christ from the wood of the cross, 959, LX, v. 8. Lavacrum, that is, Baptism. What the grace of the bath confers, 253, v. 87 etc. The bath does not entirely wipe away habits, but falls, 509, v. 279. The bath belongs to long tears and bodily afflictions, 509, v. 287. The bath is an expurgation of the germs that sprouted from customs, not of the habits themselves, 803, v. 449, 450. It is a wiping away of those things which we have sinned, not of those which we are sinning, 803, v. 475, 476. The devil fears the bath, 657, LX, v. 10. Laudatio, what it is, 519, v. 142. Praise, what it is, 619, v. 143. Praises must promote us ^D so that we may become better, blushing, namely, not to show ourselves as such as others think us to be, 156. Worthy things are to be done for praise, not however for the love of praise, 241, v. 47 etc. Not to be proud of praises, 603, v. 97, 98. Praises are not to be rashly bestowed upon others, 603, v. 99, 100. Praise proceeding from relatives is not without suspicion, 1057, v. 163. Lazarus raised by Christ, 277, XXIII, v. 9, 861, v. 98, 967, v. 77 etc. Gregory asks to be raised similarly, 917, v. 69, 70. The parable of Lazarus the beggar, 281, XXVI, v. 18, 235, v. 90, 91, 563, v. 366 etc. Crumbs are to be given to Lazarus lying at the gate, 1017, II, v. 14, 1023, v. 149 etc. Gregory asks Lazarus to be sent to him, 663, v. 576 etc. Leana, a famous courtesan, 459, v. 869. A noble lioness mourns her slaughtered cubs, 847, v. 71, 72. The legion of demons mentioned in the Gospel, 963, v. 585, 586, 955, v. 7 etc. Lenitas, what it is, 613, v. 47. Lenitas and ease should not be a snare to masters, 72. Lenitas does not in the least bend wicked men, 107. It is dangerous to abuse lenitas, 521, v. 194, 195. The double fruit of lenitas, 529, v. 341 etc. Lion. It is not pleasing that apes should flourish and be famous, but that lions should be quiet, 136. The lion obeys man, 375, v. 632 etc. The lion is recognized by his claw, 413, v. 6. Lions bristle their manes at iron, 477, v. 15 etc. The lion disdains the remnants of his prey, 477, v. 29 etc. A lion is not to be measured by an ape, 559, v. 290. The lion left behind, one sometimes runs into a bear, and into a serpent, 667, v. 616 etc. How much a roaring lion differs from a fawning ape, 821, v. 771. A lion now, formerly an ape, 905, v. 80. He who takes care of a lion does not subdue his anger by force, but by hand and soothing words, 1063, v. 26 etc. Gregory commends Leontius the presbyter to the prefect Olympius, 121. And to Hellenius, 1007, v. 203, 204. Leos, son of Orpheus. The daughters of Leo die for the fatherland, 449, v. 676 etc., and notes. Hares are terrified by the rustling of leaves, 591, v. 59. Leprosy healed by Christ, 273, XX, v. 3, 275, XXI, v. 3, 275, XXII, v. 3, 277, XXIII, v. 17, 279, XXV, v. 9, 663, v. 587. Elisha places food for the army by the works of the lepers, 265, XVI, v. 28, 29. Lepers cleansed by Christ, 939, v. 47 etc. Levi the patriarch, 263, XIII, v. 2. The care of the tabernacle entrusted to Levi and his sons, 835, v. 188 etc. The inheritance of the Levites, 441, v. 504 etc. Leviticus, a canonical book, 261, v. 11, 1103, v. 263. The Old Law was shrouded in shadows, 233, v. 69. Having been fulfilled by Christ, it recedes upon His coming, 253, v. 70, 71. The written law, 307, v. 13. Laws to be written in the heart, which God wrote on the tablets, 263, XV, v. 1, 2. The New Law tends toward what is more perfect, 505, v. 219. Christian laws differ from human laws, 69. They are benign and humane, 69. The law enjoins one thing, the flesh another, 407, v. 37. The first and second law to be explained to the people, 793, v. 305, 306. Ecclesiastical law. Nothing is more venerable than this, 72. Human law. Human laws are bitter, and they proceed even to bloodshed, 69. Laws are to be observed without fear, 591, v. 51, 52. He who sanctions a law not lawfully will be involved in laws to his own destruction, 593, v. 68, 69. Law of the flesh and of the spirit. The law is twofold: one is good, and rejoices in good things; the other is evil, and takes delight in evil, 923, v. 71 etc. Law of the flesh, 923, v. 75 etc. Law of the spirit, 923, v. 83 etc. While these laws are struggling, the Spirit of God supervenes, and gives aid to the mind, and dissolves the tumult of the body, 923, v. 89 etc. Gregory commends himself to Libanius, in the name of his mother, 193. The abundance of children, necessary care, 487, v. 15, 16. What the liberty of man was in the beginning of creation, 217, v. 97 etc. It is wisdom to curb lust, 583, XXX, v. 20. Lust, a horse to be tamed, 941, v. 10 etc. Attached anger disturbs everything, 941, v. 13 etc. Divine books are more useful and more suitable than rhetorical treatises, 192. The books of the Christians are sacrosanct, 1077, v. 113. Inspired by the Holy Spirit, 1099, v. 185. The canonical books of the Old Covenant, namely only the first and of the Hebrew canon, according to Saint Gregory, 1103, v. 261 etc. The canonical books of the New Testament, 1105, v. 289 etc. See Holy Scripture. Lindus mingling insults with sacred things, 1083, v. 278. Tongue. Nothing is more excellent than the liberty of the tongue, if there are bad [thoughts] to all sins, 345, v. 36...

^A It is a horse that is always running, and a missile most ready, 883, v. 26. Nothing restrains it, 883, v. 37, 38. The arrow of the tongue strikes everyone, nor does it spare anyone, 883, v. 39 etc. He who has tamed the tongue holds the citadel of wisdom, 887, v. 46. The tongue vomits out every kind of abuse, 887, v. 47 etc. It produces quarrels and dissensions, 887, v. 57 etc. The inconstancy of the tongue, 887, v. 63, 64. The tongue is destructive to all foolish people, especially to the ministers of the heavenly sacrifice, 887, v. 67, 68. As soon as speech has erupted from the tongue, it rages beyond measure, nor does it return, 899, v. 117, 118. When the tongue is tamed, anger is suppressed, 891, v. 153 etc. To men, the tongue is half of vice, 921, v. 45 etc. Let the tongue not admit filth, 959, LXI, v. 6. Nothing is more voluble than the tongue, 963, v. 31. Let the woman, especially, bridle the tongue so that she does not become hateful to her husband, 1069, v. 80. The forward tongue has often brought harm to the innocent, 1069, v. 81. Gregory tied the tongue, 881, XXXIV, v. 1 etc., 977, LXXXVI, v. 1. The tongue harmed Gregory, and stoked the envy of all his friends, 893, v. 187 etc. Gregory asks Christ to free him from evil tongues, 895, v. 205 etc. Division of tongues, 305, v. 130. Tongues loosened by Christ, 663, v. 589, 590. Linus extols the gods in poems, 1083, v. 243. Liriandus, an estate given by Castor to the house of the poor, 176. Strife. Strifes are to be avoided, which kindle anger, 593, v. 107. ^B Nothing is more venerable among many than letters, 60. Those who cultivate the study of letters [and] learn vice are affected by a most serious injury, 157. One must be devoted to sacred letters, 1099, v. 185. Livia, wife of Amphilochius, is taken by death while still beautiful and young, 1117, XXV, XXVI. Buried with her son Euphemius, 1117, XXV, v. 5. Buried by a triad of sons and her husband Amphilochius, 1119, XXVI, v. 5, 6. Her praises, 1119, v. 1 etc. Nothing escapes envy, 21, 150. Gregory soothes and rouses the sophist Eustochius, who is laboring under envy, 156 etc., 157 and 158. Envy can do nothing without God, 593, v. 108. He who is attacked by it, 1061, v. 216 etc. See Envy. Plague of locusts in Egypt, 263, XIV, v. 10. Logic brings truth, which lies hidden, into the light by disputation, 1041, v. 65, 66. Gregory commends Helladius and Eulalius, his cousins, to Lollianus, 16 etc. Long-suffering, what it is, 613, v. 46. Lotus-eaters, an African people, 5. Luke, in weaving the genealogy of Christ, recounted the descendants of Nathan, 267, XVIII, v. 14. He relates the lineage of Christ according to the Law, 269, v. 54. He traces the generation of Christ from Adam to Jesus, 269, v. 60, 271, v. 61 etc. Luke was intimate with Paul, 275, XXI, v. 2, 279, XXV, v. 6. Luke’s canonical Gospel, 261, v. 32, 1105, v. 291. He wrote this for the Greeks, 275, XX, v. 1. Luke is the author of the canonical book of the Acts of the Apostles, 1105, v. 296, 297. The lamp of Israel shall by no means be extinguished, even if it is fanned by the winds of evils, 183. The parable of the lamp upon the lampstand, 283, v. 71. Gregory commends Lucianus, a fellow presbyter, to Alypius, 74. Lucifer was first an angel, 335, v. 680. His fall did not harm the beauty of the faithful angels, 335, v. 680, 681; 387, VI, v. 20, 21. Lucifer is an evil angel, 1175, XXII, v. 1. See Fallen angel. Gain, what it is, 617, v. 121. Mourning is said to have changed one person into a tree, another into stone, and that weeping fountains have flowed, 1115, XVIII, v. 1, 2. Gregory’s mourning to God, 865, XXVI, v. 1 etc. To play. We ought sometimes to make an end of playing and stammering in a childish manner, and aspire to true erudition, 199. Gladiator games, how wicked they are, 1093, v. 114 etc. What evils equestrian and chariot games produce, 1097, v. 150, etc. Murrain of cattle, a plague of Egypt, 263, XIV, v. 7. The light hidden under a bushel must be put upon a lampstand, 139. Moon. Its course interrupted, 295, XXXVI, v. 9, 315, v. 18; it returns with full light, it is the work of Christ, 809, v. 17, 18. The lunatic healed by Christ, 275, v. 25, 26. ^C He who passes by the skin sometimes looks at the wolf, 781, v. 58. Nightingale, sad melodies, 1087, v. 309, 310. Lustration, what it is, 619, v. 175. Law, double, 611, v. 12. Lycurgus, founder of laws, 415, v. 41. Lydia, wealth, 1011, v. 263, 264. Let the borders of the Lydians and Mysians be separate, 429, v. 293. Lysias. Regarding the orator Lysias, Dionysius the censor says that for a supreme artist to lack art is [an art in itself], 148. M. Macedonians, they assume the name for the bishops themselves, 167. Macedonius, to whom Gregory writes. He gives him thanks for benefits received, 193. Macedonius the heretic. Macedonius asserted that the Spirit was a creature, 737, v. 1180. Macrina, sister of Saint Basil, firstborn of Emmelia; she lived hidden from the eyes of all men, but dead, she is on the tongue of all, 1159, CXX, v. 1 etc. Macrobius, whom he calls his pupil, Gregory commends to Hellanius, 1007, v. 198 etc. A slight stain appears heavier in the pious than does a grave crime in those who cultivate the world, 583, v. 325 etc. The Magi are led by a star to the newborn Christ, 229, v. 53 etc.; 229, 253, v. 62, 63. The Magi signify the entry of the Gentiles, 621, v. 199. By overcoming great things, you will easily overcome small ones, 883, v. 13 etc. Magnanimity, what it is, 613, v. 95. A magnet draws the strongest iron to itself, 81, 571, v. 583, 571, v. 97, 98, 1081, v. 108. Magnificence, what it is, 613, v. 91. Endowed with greatness of mind, he embraces the liberty of friends rather than the flatteries of enemies, 18. Malachi, a canonical book, 261, v. 24, 1105, v. 283. Jesus restored the ear to Malchus, 67. To whom things are ill, the people favor, 711, v. 660. Curse, what it is, 617, v. 107. How curses are to be borne, 158. Gregory rages against the cursed, 1167, VIII, IX. Moral evil. This does not fight against God, 221, v. 35. Evil is not from God, nor does it lack a beginning, 359, v. 42 etc. All are more ready for evil, 317, v. 133, 134. By the fraud of the Demon, evil is born from good, 353, v. 257, 759, 805, v. 811. Physical evil. ^D Evil things do not provide space for transferring one's own mind to the evils of others, 56. The experience of evils teaches humanity and mercy, 121. We must not be broken by evils, because they pass away, 347, v. 145 etc. Evils are common to all, 475, v. 110 etc. Evils outweigh goods, 479, v. 59 etc. Hidden evil is milder, 515, v. 82. To be delighted by evils is of a more perfect warfare, 659, v. 511. We have enough of our own evils, 807, v. 521. One must beware of many evils lest we become worse, 895, XXXV, v. 11, 12. Are evils the punishment of sin, or are they coals of life by which the just are purified, 913, XLII, v. 12 etc. The hosts of Demons are delighted by evils, 1097, v. 165. The sum of evil is the solution of fear, 451, v. 721. Wicked man. Wicked men do good to the good, thereby providing an opportunity for them to devote themselves to heavenly things, 81. Wicked men love their worshippers badly, and play their own affairs under another's person, 180. There are more wicked than good [people], 321, v. 463, 466. He is useful who casts evil eyes [on himself], 353, v. 218, 219. Wicked men are happier on earth than the good, 475, v. 97 etc. Wicked men treat future punishments with mockery, 475, v. 105 etc. It would have been better for the wicked if they had not been born, or if they had perished entirely, 481, v. 101 etc. To please the wicked is a shameful glory, 587, v. 47, 48. The wicked are to be avoided, and a gift is not to be accepted from them, 607, v. 189 etc., 1091, v. 65 etc. They are wild beasts, sea, war, fire, 631, I, v. 12, 651, v. 21 etc. The wicked, just as the good, are not stable on earth, 657, v. 472 etc. It is better to appear wicked when you are good, than to be the best when you are the worst, 639, v. 514 etc. The rewards of evil men are goods, 717, v. 796. That evil does not exist is not enough, 803, v. 43. The prosperity of the wicked and the calamity of the good brings much inconvenience, 881, v. 789 etc. To those to whom no evils happen, but to the good very many, 915, XLII, v. 10 etc. Wicked men try to infect others, so that they may have more accomplices in crime, 1095, v. 73, 74. The terms of the wicked and the good are separate, 1175, XXIII, v. 3. Gregory asks Ellebichus that a discharge be given to Mamas the presbyter, son of a soldier, 187, 188. Manasses, purified by God, 939, v. 41. Especially on account of the confession of sin, 1025, v. 123 etc. Commandment, what it is, 621, v. 182.

^A Manes’s darkness, 221, v. 24. His system is refuted by Gregory, 221 etc. Manichaeans’ deliriums regarding the body of Christ, 86, 87. They had faithful disciples whom they called Elect, 94. Manichaeans’ opinion regarding the soul, 243, v. 23 etc. The Manichaeans rejoicing in darkness, 735, v. 1173. Manna given from heaven, 295, xxx, v. 5, 297, xxxviii, v. 3, 349, v. 167, 553, v. 159 etc.

Gentleness renders us dear to God, 521, v. 186 etc. Moses, Aaron, David, Samuel, and Peter cultivated gentleness, 521, v. 188 etc. And likewise Stephen the protomartyr, 523, v. 231 etc. Indeed, even Christ himself, 525, v. 237 etc. Even the heathen cultivated gentleness, 525, v. 263 etc. The gentleness of Aristotle, 525, v. 260 etc.; of Alexander, 525, v. 270 etc.; of Pericles, 527, v. 279 etc.; of Constantius, 525, v. 290 etc. The precept and reward of gentleness, 529, v. 323 etc. Gentleness, an imitation of God, 539, v. 516.

Hand. The work of hands, that they may be lifted pure to heaven, 921, v. 55, 56. Let not the hand receive evil, 959, LXI, v. 7. The hands of Christ outstretched are the embrace of all, 621, v. 208. The withered hand healed by Christ, 273, v. 13; 275, XXI, v. 4, 5; 275, XX, v. 4; 663, v. 389.

Marathon, famous among the Greeks, 191, 193. Marcellinus the deacon, curator of the poor, is appointed by Gregory in his will, 201.

Marcionites establish three immovable natures, 735, v. 1171, 1172.

Mark, addicted to Peter, 275, XXI, v. 2; 279, XXV, v. 5. Mark narrates the miracles of Christ, 275, XXI, v. 1 etc. Mark’s canonical Gospel, 1105, v. 291. He wrote this for the Italians, 261, v. 32; 375, XXI, v. 1.

The sea opened before the Hebrews, 295, XXXVI, v. 3, 4; 297, XXXVIII, v. 1, 2; 219, v. 167. Christ walks upon the sea, 273, v. 17; 277, XXIII, v. 275, XXI, v. 5; 277, XXII, v. 8; 297, v. 18; 663, v. 591, 592.

The pearl parable, 279, XXIV, v. 7; 281, XXVII, v. 18 etc. A small pearl, but it commands the gems, 1133, CXII, v. 1.

Mary, Theotokos (Mother of God), 85. Christ did not flow through her as through a channel, 85. The Son of God, born first from the Father, then from the Virgin Mary, 231, v. 43 etc.; 269, v. 37 etc.; 509, v. 197. The manner of his generation from the Virgin, 253, v. 67 etc. The ineffable birth of Christ from the Virgin, 257, v. 49 etc. Mary bears in Bethlehem in a manger the King of the world, v. 172 etc. Mother and temple, 1081, v. 180 etc. Mary, inferior to Christ, superior to all others, 337, v. 693 etc. Mary, the pillar of women, 1133, LXIX, v. 6.

Gregory criticizes foolish husbands who permit their wives to use cosmetics, 571, v. 100 etc. Others are so foolish as to contend about women’s finery and are eager to surpass them, 571, v. 109 etc. A wife ought to venerate and love her husband after God, 1065, v. 12 etc. A woman should yield to a husband who is angry, 1065, v. 24 etc. A husband is more than riches to a woman, 1065, v. 30. Let a husband be concerned with external business, 1067, v. 46. When a husband is in pain, his wife is a harbor, 1067, v. 4.

Martinianus, let no one dare to violate his sepulcher, but let all venerate it, 1123, XL, XLI; 1125, XLV, XLVI; 1127, XLVII, L, LI, LII; 1129, LIII. Upon his death, Italy and Sicily mourn, 1125, XLIII. Honored by all, yet he becomes meager dust, 1125, XLIII. Poet, rhetor, and judge, famous in naval and land battle, 1125, XLIV. Blessed in a good old age, he dies without disease, bearing the first place in the court, 1127, XL. Useful while alive, and powerful when dead, 1127, XLVIII. A great ornament of Cappadocia, he held Sicily and Africa, 1127, XLIX.

Martyrs. One must abstain from things consecrated to martyrs, lest contagion and ruin be brought upon oneself, 170. Praise of martyrs, 453, v. 738 etc. Sacred dances for the martyrs, 581, v. 501 etc. And panegyrical orations, 915, v. 51, 52. Even the mere remembrance of them is salutary, 533, v. 752. Miracles performed at their very sepulchers, 553, v. 753 etc. The martyrs honored the Word with the word, and blood with blood, 827, v. 36 etc. Gregory attacks those indulging in revelry in the basilicas of the martyrs, 1177, XXVI, XXVII, XXVIII, XXIX; 1185, XLVIII, v. 7 etc. Pleasant assemblies for the martyrs, conducive to virtue, 1177, XXVII, v. 1 etc. Intemperance is alien to the martyrs, 1177, v. 6. It is an honor to the martyrs to expel dishonor from the soul and to exhaust the fatness with tears, 1177, XXIX, v. 3, 4. Sepulchers not to be dug up under the pretext of the martyrs, 1185, XLVII, XLVIII.

Mother. It is pious and holy to honor one’s mother. Matter, what it is, 211, v. 8, 9. The Greeks’ empty fable of matter and forms, 219, v. 3, §.

^B Maternal blessing builds up the homes of children, 55.

Marriage, what it is, 621, v. 175. Gregory wishes marriage to be entered into for the best possible end, 160. Happy congratulations concerning marriage, 189, 190, 191. Marriage is instituted as a bridle for desires, 305, v. 108 etc. For how long and at what time it was necessary for the world, 303, v. 117 etc. Encomium of marriage, 391, VIII, v. 1 etc. An elegant periphrasis for marriage, 391, v. 12; 591, v. 23 etc. The inconveniences of marriage, 393, v. 37 etc. Marriage, like the celibate life, has its own crown, 1005, v. 148. See Conjugium and Connubium.

Matrons inclined their ear from the roofs when Gregory preached, 843, v. 19, 20.

Matthew the publican, but venerable, 791, v. 220; 861, v. 92. Matthew wove the genealogy of Christ from the Salomonidae, 267, XV, v. 13. Inspired by the Divine Spirit, 267. He narrated the lineage of Christ according to nature, 269, v. 33. He narrates the miracles of Christ, 273, XX, v. 1 etc. Matthew’s canonical Gospel, 1105, v. 291. He wrote this for the Hebrews, 261, v. 51.

Mausolus’s huge sepulcher, venerable to the Carians, 1189, LVII, v. 2.

Maxentius, illustrious in blood, living in the king’s court, exalted by pride, is cast down by God calling him, and he lives and dies holily, 1161, CXXVI, v. 1 etc. He finished a harsh way of life, at which Gregory’s heart beats, 1161, CXXVII, v. 1 etc.

Maximus, pseudo-bishop of Constantinople. The horrible description of Maximus, 713, v. 750 etc.; 907, v. 16 etc. He comes to Constantinople in order to oust Gregory from the see, 715, v. 773 etc. Another Proteus, 717, v. 808 etc. A certain presbyter coming from Thasos, he milks of gold, 721, 875 etc. The nocturnal and tumultuous ordination of Maximus, 721, v. 887 etc. The grief of the citizens at what had occurred, 721, v. 897 etc. The most wicked of dogs is ordained, shorn but not bound, 723, v. 809 etc. Gregory laughs at his hair, 723, v. 915 etc. His hypocrisy is noted, 725, v. 962, 963. Ejected from the city, he goes to Theodosius, 725, v. 999 etc. Ejected from there again, he brings the plague into Alexandria again and attacks Peter of Alexandria, 727, v. 109 etc. He is expelled from Alexandria and seems to quiet down, 729, v. 1021 etc. Gregory laments that this man was preferred over him, 907, v. 20 etc. He attacks Maximus bitterly, 909, v. 1 etc. How, inspired by the Muses, he could suddenly compose verses, 909, v. 15 etc. Saul the prophet, Maximus the writer of books, 909, v. 21. Maximi’s impudence is mocked, 909, v. 32 etc. His ignorance, 911, v. 39 etc. A dog-like and foolish way of living, 911, v. 43. Orations for him are like a lyre to an ass, 911. Like a wave to oxen, like a yoke to sea animals, 911, v. 44, 45. He is called Orpheus and Amphion in derision, 911, v. 46, 47. He is a swan at Anura, 911, v. 49 etc. He writes against Gregory, 911, v. 55. He is not worthy for anyone to write against him; for no sane person engages with a dog, 911, v. 62 etc.

Medea, murderess of her own children, 1021, v. 58, 59.

Light medicine is not suitable for grave diseases, 251, v. 38, 39; 307, v. 143, 144. One must not mock a physician, 561, v. 306. Gregory gained this from physicians, that he would consider nothing superior to Christ, 989, v. 4 etc. Physicians apply remedies not to the healthy, but to the sick, 1023, v. 91, 92. A skillful physician tempers the bitterness of remedies with sweetness, 1043, v. 134 etc.

Moderation is best, says the Wise One, 127. A mean must be held in pain, 136, 137.

Meletius, Bishop of Antioch. Gregory urges him to foster friendship through letters, 195. With what great virtues he was adorned, 755, v. 1514 etc. Both his name and his character were honey, 755, v. 1521. Having suffered much for the sake of the Divine Spirit, although some foreign hand snatched him away in some matter, 755, v. 1522 etc. Death of Meletius, 757, v. 1572 etc. His funeral, 757, v. 1579 etc. The bishops discuss his successor, 759, v. 1583 etc. Gregory thinks no successor should be given after Meletius’s death, but that Paulinus’s death should be awaited, 761, v. 1624 etc. Meletius, Gregory’s kinsman. Gregory argues in his will that he was wrongly possessing the Apenzinsenum estate, 203.

All members must be moderated, 921, v. 41 etc. Memory, what is it? 613, v. 32. A lie, what is it? 619, v. 147. Menoceus’s voluntary devotion, 449, v. 278 etc. Mind, what is it, 615, v. 27. It is not for us to pervade the minds of all, 71. The mind of man is not perfect if compared with God, 88. Not absolutely perfect in itself, but in so far as it holds dominion over soul and body, 89. Damned and therefore assumed by Christ, 89. It sinned in Adam, 90. The mind of man is an image of the divinity, 291, v. 13 etc. The work of the mind is to be carried upwards, 417, v. 62 etc. The body bends the mind toward low things, 417, v. 66 etc. What is the goal of a pious mind, 417, v.

72 and following. A pure mind is the dwelling place of God, 467, v. 973. The mind governs all things in man, 516, v. 47, 48. Let the mind become a temple of God, 583, xxx, v. 5, 6. The mind is to be molded, 601, v. 57, 58. The mind, immersed in food, has no space to explain itself, 811, v. 617. The mind, raised up to Christ, is free, 853, v. 57, 58. The internal war between mind and body, 923, v. 65 etc. The law of the mind or of the spirit is good and rejoices in good things, 923, 71 etc. The struggle between the flesh and the mind, 923, v. 91 etc. Sometimes the mind follows the flesh unwillingly, 923, v. 93 etc. The sickly mind laments the sorrowful consequences of the first man's sin, 923, v. 99 etc. That the body should be subjected to the mind, Gregory prays, 923, v. 111 etc. A vain mind, the fountain of evils, let it not gush forth, 939, LXI, v. 5. The sacrifice of the mind alone is beautiful, 977, LXXXII, v. 4. The mind of man is swifter, 1091, v. 48. ^A Sacred table, what it is, 623, v. 226, 227. Sacred table, at which Gregory assists, 863, xxi, v. 17; 865, xxiv, v. 6. The sacred table despised, 873, v. 91 etc.; 881, XXXIII, v. 17. One must not turn one's back on the sacred table, 1135, LXVI, v. 7. The measures of God are equal to our measures, and as He measures, so God repays, 1013, v. 529 etc. A perfect reward is given to perfect labor, 779, v. 6. Mercury gives a remedy to Ulysses, which is eloquence, 1059, v. 196 etc. Mercury Trismegistus brings help to the Christian religion in his poems, 1085, v. 245, 246. Many harlots decorated by pagan altars, 459, v. 867 etc. The separate streams of Merrha and Siloa, 813, v. 663. See Myrrh. The Pythagorean metempsychosis is refuted, 243, v. 32 etc. To reap. We reap as we have sown, 691, v. 520 etc. Fear of God is the greatest of all goods, 2. Fear of God is a great teacher, 676, v. 67. Fear is a very opportune teaching, 683, v. 143. The canonical book of Micah, 261, v. 21; 1103, v. 278. The fable of Midas, 435, v. 407 etc.; 553, v. 148 etc. Midas distinguished for his wealth, 801, v. 453 etc. All things became gold for Midas, 983, LXXXVII, v. 13 etc.; 1181, XXXIV, v. 1 etc. Soldier. What was promised to the soldiers, 529, v. 323 etc. The errors of the Millenarians, the abortive products of pagan drunkenness and error, 877, v. 177 etc. Miltiades, fighting at Marathon, 191. The jesting slaps of mimes, 1015, v. 159, 160. Mimes are ministers of baseness, 1093, v. 83 etc. Effeminate men, a riddle of lust, and a knot of depravity, 1093, v. 90 etc. The parable of the minae given to the servants, 281, XXVI, 21; 287, v. 104 etc. That the interests of the sacred ministers who stand before God should be consulted, 9. To them emperors had granted immunity from taxes, 9. The seven wonders of the world, 1187, I, v. 1 etc. Miracles of Christ according to Matthew, 273, XX, v. 1 etc.; according to Mark, 275, XXI, v. 1 etc.; according to Luke, XXI, v. 1 etc.; according to John, 277, XXIII, v. 1 etc. Gregory asks that the miracles of Christ be renewed in himself, 663, v. 581 etc.; 947, v. 69 etc. Myrrh. The bitter water of myrrh, 1169, XIV, v. 2. See Merra. ^B Pity, what it is, 617, v. 124. Pity is safer than envy, 393, v. 30. Pity is the sweetest of all the soul's affections, 645, v. 270 etc. Mercy, what it is, 617, v. 123. No harm is brought upon affairs by ease and mercy, 120. Experience of evils teaches humanity and mercy, 121. Examples of God’s mercy, 939, v. 59 etc.; 1023, v. 105 etc. He who is merciful gains mercy for himself, 583, XXX, v. 6. What is promised to the meek, 529, v. 323 etc. The wicked deeds of the Mithraists, 1085, v. 266. Entrance to the temple was once forbidden to the Moabite, 855, v. 181. Gregory implores Modarius, the army commander, to compose the discord among the bishops, 114. He commends the soldier Theodore to the same, 114. Trouble is always present where Christ is, 191. Modesty is a friend to all, 747, v. 1390. Many do not know how to keep to the mean, 131. It is best to hold to the mean; immoderation is the worst thing, 223, v. 86. The best way, 587, v. 42; 759, v. 1239. Grief compressed deep in the breast is like a certain malignant and putrid disease, 17. The less grief we conceive from annoying things, the less annoying they are, 61. A brief and slight grief has more utility than things that are pleasant, 172. A soul overcome by grief loathes all joyful things, 469, XIV, v. 11 etc. Grief brings on old age before its time, 593, v. 93. Gregory's medicine is to speak to the soul in grief, 469, XIV, v. 1 etc. There is nothing among troubles that a human being does not bear, 176. The stone of Momus, 10. Momus striking from behind, 311, v. 56. Momus casting bitter eyes, 355, v. 216, 217. Momus, a detractor, 1015, v. 568. ^C The life of monks, 461, v. 908 etc. The cohabitation of women is to be shunned by monks, 1173, XX, v. 1 etc. They are called Nazarenes, 461, v. 913. Their nightly prayers, 461, v. 919 etc. Earthly angels responding to the heavenly ones in psalmody, 463, v. 923. The sublime life of monks, 491, v. 43, 44. A monk is a brilliant splendor if he is good, 587, v. 37, 58. The studies of pious monks, 915, v. 5 etc. Gregory demands that full liberty be given to good monks, 997, v. 25 etc. The life of pious monks, 997, v. 27 etc.; 1007, v. 203 etc. Their renunciation of the world's goods, 997, v. 31 etc. Intimate union with God, 999, v. 45 etc. The penance and fasts of these, 999, v. 55 etc. Also silence, 999, v. 67 etc. The way of life of a certain singular monk: history does not teach who this stylite is, 999, v. 69 etc. His own wondrous tolerance, 1001, v. 75 etc. Holy monks are stars clothed in flesh, seals of the immortal God, 1007, v. 205 etc. How evil monks receive strangers and act toward them, 1001, v. 85 etc. They bring death upon themselves, for whom Gregory asks that they might be forgiven, 1001, v. 101 etc. Gregory attacks feigned monks, 917, v. 25 etc. Monks, if they do not lead the life of monks and cohabit with *agapetae*, are not monks, 1137, XX, v. 1, 2. Monastery, what is it? 621, v. 178. The monastic life is one of character, not of bodies, 695, v. 329. The Montanists, they nefariously worship the spirit of Montanus, 735, v. 1174 etc. Disease should be held as a certain useful discipline, 31. A Christian should accept diseases not as an intemperance of matter and humors, but as an exploration of virtue, 79. A light medicine is not suitable for grave diseases, 231, v. 38, 59; 307, v. 143, 144. Every disease is compressed by the medicines of reason, 499, v. 96 etc. Diseases stirred up by the Devil, 977, LXXXI, v. 17 etc.; 989, LXXXIX, v. 1, 16. Disease is a medicine for the impure, a just struggle and victory, 979, LXXXIV, v. 4, 5. Through disease it is gratifying to obtain God, v. 7, 8. Disease is a prick to the fear of God, 989, LXXXIX, v. 10. Physicians apply remedies for those laboring under disease, but truly for those who are sound, 1023, v. 31, 61. Consolations in disease, 889, XXVIII, v. 1 etc. Gregory is vexed by disease, 78, 99, 100; 841, v. 15; 859, v. 63, 64; 913, L, v. 1 etc.; 993, XCVIII, v. 8 etc. His prayers in disease to God, 863, XX, v. 1 etc.; 949, v. 101 etc.; 989, LXXXIX, v. 1 etc. Gregory heals diseases by the laying on of hands, 949, v. 103 etc. Manners, what are they? 617, v. 196. Manners are a kind of [habit], 543, XLVII, v. 10. Nothing is more effective for persuasion than manners, 821, v. 70. Death, what is it? 615, v. 26. Death, the only relief from evils, 73. The bitter death of a man living today and destined to die tomorrow, and not to return to us, 118. After death all are equal, servants and kings, 347, v. 143, 144. Death is equal for all, 481, v. 93 etc. No one ought to bring death upon himself, 447, v. 617. Death is a cure for evils, 469, v. 7, 8. How many evils it brings to the evil, 481, v. 98 etc. Death is the end of all things, 951, LI, v. 13 etc. Death is always to be kept before the eyes, so that it may become sweet, 585, LII, v. 3, 4. There is no middle ground between death and life, 1169, XV, v. 2. ^D The death of dear ones is heavy, but it has stages, 895, XXI, v. 1 etc. The double gate of death, 653, v. 57. After death the door of salvation is closed to men, 647, v. 302 etc. The death of Christ is the abolition of our death, 623, v. 219. Miserable mortals are inflated by vain things, deceived and deceiving by daily dreams, 879, XXXII, v. 10 etc. Few mortals are of strong mind, who would accept all events willingly, 617, v. 91, 92. The advantages of mortification, 595, v. 96 etc. Dead raised by Elijah, 265, XVI, v. 5, 6; by Elisha, 265, XVI, v. 20, 21; 263, v. 29, 30; by Christ, 663, v. 313; 275, v. 56. An inveterate custom gains the force of law, 705, v. 385. Moses escapes the tyrant’s decree of infanticide, 961, II, v. 33. He is praised for killing the Egyptian, 67. He is praised more, because he cured his sister Miriam, who was suffering from leprosy, by his prayers, 67. Moses is a god to Pharaoh, but a servant of God, 89. Christ wrote the law of Moses on tablets, 207, v. 11, 12. Moses strikes fear into the stiff-necked people, 207, v. 16, 17. He leads the people out of Egypt, 315, v. 313 etc. Moses stretches out his hands in the form of a cross, 549, v. 170; 1075, v. 35. Upon this stretching out of hands, Amalek is conquered, 295, v. 7, 8; 631, v. 1 etc. Speaking to God alone, he gives the law and divides the land, 439, v. 300 etc. The gentleness of Moses, 611, v. 188 etc.; and his humility, 1101, v. 219 etc. The command given to Moses that he alone should approach within the cloud, while others remained afar

^A starent, 831, v. 116 etc. Moses from heaven nourishes a great people, 1017, II, v. 4. Moses was a hearer of the secret of the pure voice, 1141, LVII, v. 1, 2. For slight faults he is severely punished, 233, v. 65, 66. Who will bring help to the trampled dogmas of Moses, 841, v. 23 etc.

Women. Christ heals the woman bent by a demon, 277, XXIII, v. 14, 15. Christ cleanses the woman who anoints his feet with ointment by his word, 277, XXII, v. 7. Gregory invites the sister of Alypius to prayer, not fearing that he might be accused, 75. How deadly is the love of women, 172, 173 etc. Someone said that the woman rules over all, 721, v. 869. The dangerous conversations of a woman with young men, 569, v. 93, 375, v. 181 etc. A woman has the double malice of the dragon and the asp, 595, v. 117, 118. The delights of women and men differ, 601, v. 72.

Gregory pursues women who adorn themselves too much, 565, XXIX, v. 1 etc. Women who paint their faces with foul colors bear not faces, but masks, 565, v. 4. God’s rebuke to painted women, 567, v. 45 etc. A painted woman is an idol, 567, v. 618. She is like a jackdaw dressed in foreign feathers, 567, v. 35 etc. She ought to fear what happened to the jackdaw, 567, v. 57 etc. What a woman is like when old age has wrinkled her form, 569, v. 61 etc. Women are like the painted peacock, 569, v. 89 etc. All immodest women are daughters of Pandora, 571, v. 125.

Neither gold interwoven with gems, nor necklaces, nor other such things are ornaments for noble women, 577, v. 227 etc., 1065, v. 3 etc. Women who delight in paint are, for the most part, not chaste, 581, v. 290. It is shameful for women to display the manners of men, 593, v. 83, 84. The wisdom of women is to pride themselves on nothing, but to obey the laws of marriage, 1065, v. 21 etc. Let the wife yield to her angry husband; for he who bears the lion’s care does not tame his anger by force, but by soothing and bland words, 1065, v. 21 etc. She should never reproach her husband with any detriment, 1065, v. 29 etc. Simplicity especially becomes women, 1067, v. 37. Let her have common pleasures and sorrows with her husband, 1067, v. 38 etc. In the pain of her husband, the wife is a port, 1067, v. 44. Let her apply herself to the distaff and wool, and be occupied in the meditation of divine oracles, 1067, v. 43, 46, 579, v. 265 etc. Let her rarely go out and avoid public festivals, 1067, v. 47 etc. Let her bring herself to honest and praiseworthy company with prudent women, so that she may engrave some excellent discourse upon her mind, by which either life may be corrected or virtues increased, 1067, v. 51 etc. Let her not be seen except by relatives, wise men, and the priest, 1067, v. 54, 55. Let her also flee from arrogant women whose faces are like harlots’, 1067, v. 56, 57. These are the women to be praised, whom men do not even know, 1067, v. 63 etc. Let her not stir up private drinking bouts at home, not even if her husband is present, 1067, v. 67, 68. Let her beware of gluttony, 1069, v. 69, 70. Let her not indulge in laughter or anger, 1067, v. 69 etc. Let her ears have their ornament not in pearls, but in good sermons, 1067, v. 74 etc. Let the woman blush at the sight of a man, 1067, v. 77 etc. Let her bridle her tongue, 1067, v. 80 etc. Let her also place a limit on the flesh, even in lawful things, 1067, v. 86, 87 etc.

The brief pride of worldly things, 917, v. 11 etc. Physical world, what is it? 611, v. 2. The absurd opinion of the profane concerning the world, 219, v. 1 etc. The world is not eternal from God, 223, v. 55 etc. Its structure is not fortuitous, 949, v. 98. God, or the Word, created the world, 223, v. 1 etc., 243, v. 54 etc. An elegant description of its creation, 305, v. 64 etc. There is no other ruler of the world than its creator, 227, v. 14, 15. It is not governed by the stars, 227, v. 15 etc. ^B The supreme Reason plays with manifold forms, dressing the world here and there as it pleased, 373, v. 389 etc. Gregory addresses the world, 467, XI, v. 1 etc. Its mobility, 467. He complains of being tossed by it, even though he was made by the hand of Christ, 467, XII, v. 1 etc. The world is twofold, angelic and human, 225, v. 84 etc. The glory of the world, what is it, 457, v. 438 etc. No worldly pleasure is pure, 471, v. 55 etc. The vanity of worldly goods, 483, v. 5 etc. Why worldly goods are unstable, 487, v. 29. The whole world is to be fled, and only eternal things are to be desired, 881, v. 51 etc. The world is dust, clouds, storm, ash, air, 1163, v. 36 etc. Gregory leaves worldly goods and games to others, 483, v. 113 etc., 925, v. 129 etc., 935, v. 303 etc. Gregory says farewell to the world, 955, LV, v. 23, 24. Monks are aliens to the world, 997, v. 32 etc. Gifts which are pleasing to God, 207, v. 6, 7. Gifts overturn the wise, 593, v. 91, 92.

Musaeus celebrates gods with poems, 1083, v. 245. Myron’s heifer, 573, v. 165 etc.

1270 The boundaries of the Mysians and Lydians are to be kept separate, 429, v. 295. The boundaries of the Mysians and Phrygians are to be kept separate, 739, v. 1240, 815, v. 662. Mystery, what is it, 623, v. 229.

N. Elisha cleanses Naaman the Syrian of his leprosy, 265, XVI, v. 24. Nebuchadnezzar’s statue shattered by a stone, 767, v. 1733 etc. The book of the prophet Nahum is canonical, 261, v. 23, 1153, v. 280. The widow’s son at Naim is raised, 277, XXII, v. 6. Narcissus, lover of his own form, 573, v. 155, 156, 1021, v. 32 etc. Nathan rebuking sinners, 815, v. 687.

Nature, what is it, 611, v. 5. Those things succeed best which we undertake with nature as our guide, and those things which are undertaken against nature usually frustrate hope, 145. Wonders of nature, 369, v. 532 etc. Other and greater prodigies, 373, v. 587 etc. Similar wonders in small seeds, 373, v. 669 etc. By human art it is brought to a more perfect state, 373, v. 619 etc. Nature properly distinguishes every single thing, 545, v. 12 etc. Force must be applied to nature, 595, v. 123, 124. It is difficult for nature to be changed, 817, v. 708. For all things it is not the same, but some are good, others bad, others a mixture of the two, 1055, v. 117 etc. Two natures come together in one Christ, 709, v. 630.

Naucratius, brother of the great Basil, a model of a pure life, dies drowned in the waters while fishing, 1109, I, II, III.

Navigators. It is no great thing to pass judgment on navigators from the land, 138. The major part of navigators are in hell, 487, v. 20.

Gregory cannot set out to the Navili, hindered by illness, 172. Seeking the Navili, he visited Adelphius, 172.

A ship is to be praised—not elegant, but solid, 849, v. 5 etc. The nautilus fish, when it senses a storm, gathers itself together, 76.

Recent Nazarenes are called monks, 461, v. 913. Gregory consecrates all the substance of the Catholic Church of Nazianzus by testament, 201. He makes Nazianzus the same as Diocæsarea, 128 and note. See Diocæsarea.

Gregory, anxious that the church of Nazianzus not be infected by the error of the Apollinarists, 859, v. 61 etc.

Nectarius, bishop of Constantinople. Gregory congratulates Nectarius on being assumed to the bishopric of Constantinople, 77, 78. He prays that God may govern his priesthood, free from all calumny and vexation, 79. He commends Pancratius to him, 79. He asks him to commend George, afflicted by various calamities, to the count of the domestics, 127, 128. Praising Nectarius, he commends the cause of Bosporius to him, 152, 153 etc. He commends his own niece to him at length, 151 etc. Gregory rebukes Nectarius because he allows the Apollinarists to hold assemblies, 167. He proclaims him instructed and learned in divine mysteries; he asks that he bring complaints before the emperor, 169.

Negation, what is it, 619, v. 153.

Nemesius, first a lawyer, then governor of Cappadocia, and honored with statues, but a pagan, 1071, VII, v. 1 etc., and argument. Gregory asks Nemesius not to impose a fine on Valentinianus, but to bring aid to his calamity, ️164 etc. He asks him not to allow the venerable Theodosius to attempt to leave his native soil, 165. He follows Nemesius with praises and vows as he departs from the prefecture, 165, 166. He grieves that he did not see him passing through, 166. Very many letters to Nemesius have perished, 164. Gregory exhorts him to accede to the Christian religion, 1071, VIII, v. 1 etc. He asks him to give ear to his words, which he has so often given to bland and deceitful ones, 1073, v. 27 etc. He offers a poem to Nemesius, a most pleasant gift from his own hand, which alone remains to him of his possessions, 1087, v. 306 etc. He offers it, flowing from Christ-bearing mouth, founded by God, asking him to accept it as the return he makes for all the favors bestowed upon him by it, 1087, v. 309 etc. He exhorts him to depart from Cappadocia, not enriched with wealth, but with faith in Christ, so that he may be inscribed in the heavenly pages, 1089, v. 318 etc.

Naphtali the patriarch, 263, XII, v. 3.

Nothing is to be preferred to the creed edited against the Arians, 95.

Nicobulus the father, husband of Gregory’s sister’s daughter, to whom Gregory writes, 13. Gregory reproaches him for caviling at his own wife as if she were a child, 13. Involved in unexpected tumults, he is commended to Amphilochius, 14. He is commended again to the prefect Sophronius, 20. He is taught laconicism, 49. Nicobulus is hostile to Julian, 60.

Gregory commends him to Olympius, 108. Likewise to Helladius, he is accused on account of this single crime: that he is envious of Gregory and too free, 123. He defends him before Olympius, whose equity he invokes, 121, 124 etc. He demands that he be avenged by Asterius for being harassed concerning his servants, 124, 125, 126. Nicobulus excelling everyone in tongue, ears, and genius, 1043, v. 115 etc. Standing by the great Emperors, he won praise among the valiant warriors, 1043, v. 118 etc. Yet he became more famous through his writings, 1043, 123 etc. He replies to his son when he inquires about doctrine, 1049, v. 1 etc. He wishes his son had a little more modesty than he showed to his father, 1049, v. 16, 17. He never spoke to his father in such a way, 1049, v. 18 etc. Scattering his son’s audacity to the winds, he receives his desire with a father’s gentleness, 1055, v. 114, 115. He assents to his desire, 1061, v. 222 etc. He prays for all good things for his son, 1061, v. 250 etc. He rouses his son, albeit fervent, like an aged athlete, 1063, v. 251 etc. Admonitions of the father to the son setting out, 1063, v. 264 etc. Gregory commends the sons of Nicobulus to Theodorus of Tyana, 132. They set out to the city to learn the art of rapid writing, 132. Gregory commends the same to Eudoxius the rhetorician, 142, 143 etc. After Nicobulus died, the Theologian commends his widow, and his own sister, with her sons to Gregory the governor, 161. Likewise also to Ecebolius, 162.

Nicobulus the younger. Nicobulus, the grandson of Gregory, asks his father, Gregory junior, that he be sent to a famous academy for the sake of his studies, 1037, iv, v. 1 etc. He asks for something from his father more excellent than the life he was given, 1039, v. 37 etc. He does not ask for gold, nor silver, nor precious stones, nor other such things, 1039, v. 42 etc. He desires one doctrine in place of all, 1041, v. 38 etc. After the studies of his youthful age, he proposes to himself to deliver his soul to the more divine Spirit and to apply himself to the study of the holy Scriptures, 1041, v. 77 etc. He brings forward the example of his uncle Gregory and his own mother, 1041, v. 89 etc. He says he is moved by the example of his father, who flourished in eloquence and other distinguished gifts, but especially in letters, 1043, v. 113 etc. He demands that his father agree to his desire: but if he should desire evil, let him be cast out from the number of his sons, 1045, v. 140 etc. He asserts that he, as the firstborn and eldest, is more excellent than many riches, 1047, v. 191 etc. He judges his father unworthy of this name if he prefers money to his son or fosters a womanly desire for him, 1047, v. 194 etc. He asks that he be a god to him instead of a man, 1049, v. 199. He entreats his mother to help him, 1049, v. 201 etc. Gregory incites Eudoxius to oppose his own study and diligence to Nicobulus, who is in some way laboring under sloth, 143, 144. He hands Nicobulus over to him again, so that he may bestow the rhetorical work upon his father, but the sophistic one upon himself, 143, 144, 145. Eudoxius writes great and admirable things about Nicobulus, which Gregory is unwilling to believe unless proof is provided, 154, 155. He commends him again to Stagirius, by the judgment of Gregory, 156. He asks Stagirius to yield Nicobulus to Eustochius, 158. Through Nicobulus he excuses himself before Africanus, 187.

Nicomedes, who dedicated all his children to God, is commended by Gregory to Hellanius, 1003, v. 143 etc. He entered into a distinguished marriage and handed down many precepts of virtue to his children, and, which is greater, examples of character, 1005, v. 147 etc. Nicomedes built a temple to God, 1155, cxiii, v. 3, cxiii, v. 2. He offered himself to God first, then the virginity of his children, 1153, v. 5, 4. He rules his people from heaven with two illustrious sons, 1155, civ, v. 3, 4. Again he had embraced an illustrious life, 1135, v. 1. He has Carterius as a companion in piety, 1155, cxvii, v. 1, 2.

Nilus provides riches to Egypt, 1011, v. 266, 267. Nilus, giver of crops, 1085, v. 267, 268. Nimieties [trivialities/excesses] are hateful everywhere, 517, v. 64. Nineveh is kept prostrate on the ground, 939, v. 45. Mostly on account of the confession of sin, 1025, v. 121 etc. Nobles are made by riches, not by probity, 545, xxvii, v. 29. What is true nobility? 593, v. 43 etc., 541, xxvi, v. 1 etc., 545, xxvii, v. 1 etc. Terrestrial nobility is to be disregarded, 435, v. 417 etc. Ancient blood, 487, v. 13, 14. The only nobility is the probity of things, 543, v. 54. True nobility is virtue, 607, v. 141 etc. Nobility in piety is more excellent, 1033, v. 280, 281. The fable of the night-owl is excellent, 557, v. 235 etc. Noah saved the world from the waters, 318, v. 329 etc., 1017, ii, v. 2. Names of saints given to the ancient Christians, 1023, v. 79, 80. Nonna, the mother of Gregory the Theologian, daughter of Philtatius, 1147, xcix, v. 2. Born of pious parents, she is in no way inferior to the most holy women, 921, v. 221 etc. She commits her faith to her children, 637, v. 117 etc. She obtains him from God through prayers, 929, v. 198 etc. Having obtained her son through prayers, she offers him to God before he is even born, 679, v. 68 etc. She consecrates him to God, 633, v. 424 etc., 929, v. 198 etc., 1135, lxxiii, v. 1 etc. She has nothing more excellent than her newborn son, 1135. Praises of Nonna, 637, v. 117 etc., 679, v. 57 etc. She loved all her children, but Gregory above all, inasmuch as she herself had suckled him, 1137, xv, v. 4 etc., lxxii, v. 1. She calms the raging of the sea, 1139, lxxvi, v. 6, 7. She brings her spouse to the faith, 1135, lxvi, v. 1 etc. She averts a bitter disease from him, 1139, lxxviii, v. 9, 10. Nonna used to observe the Lord’s day with the highest honor, 1133, lxvi, v. 1, 2. Likewise also the temple of God, 1133, v. 4. She often shed tears, which were dried only by the cross, 1133, v. 5, 6. She never turned her back to the holy table, 1133, v. 7. Never was there profane speech or soft laughter in her mouth, 1133, v. 8, 9. Her piety, 1185, lxiii, v. 1 etc. A second Sarah, 1143, xcv, v. 1. A second Anna, 1143. A second Susanna, another Mary, 1145, lxix, v. 6. With a manly mind she cuts the way of life, Christ-bearing, a worshipper of the cross, a contemner of the world, 1143, lxx, v. 5 etc. Nonna surpassed all in virtue, 1137, lxxii, v. 1 etc. A shoot from a holy root, wife of a bishop, mother of holy offspring, 1137, lxiv, v. 1 etc., 1143, xc, v. 1, 2. She gave herself to God throughout her whole life and in death, 1139, lxxvi, v. 9, 10. Not inferior to the martyrs, 1143, xc, v. 1, 2. She never joined her lips with impure lips, nor did she join her pure hand with any gentile hand until mealtime, 1145, xcvii, v. 1, 2. Nonna dies fourth among those closest to Gregory the Theologian, 991, xc, v. 2, 3. She dies in the temple, she dies praying, 1135–1145, xvi-c. She has the same tomb as her son Caesarius, 991, xci, v. 3, 4. The Theologian wishes to have a death equal to hers, 1141, xxxv, v. 1, 2. He invokes her, that he might be saved, 1141, lxxxi, v. 1 etc. Nonna prays for good things for him by prosopopoeia through her husband Gregory and her son Gregory, 1149, c, v. 1 etc., ci, v. 1 etc. Nonna, granddaughter of Gregory the Theologian. Gregory wishes no account to be taken of her in his testament, as her life is not free from reproach, 203. Novatus’s empty superciliousness, 737, v. 1173. Night. The cycles of night and day, 291, v. 21. Night is rest from labors, 291, v. 25, 26. Visions of the night are similar to the cares of the day, 647, v. 291. Gregory passes sleepless nights, 925, v. 127, 128. Even the slightest harms are to be avoided, 555, v. 293, 601, v. 49 etc. Nudity, a base consequence of the first sin, 925, v. 105. Number, the canonical book, 261, v. 12, 1103, v. 206. Marriage. Prayer is a most excellent gift which can be offered at a marriage, 160. Christ is present at marriages, 191. It is necessary that, just as with all other things, the marriages of Christians also be modest and composed, 191. Marriage is a legitimate and honorable thing, but still serving the flesh, 117, xv, v. 13. Marriage is a heavier bond, 1173, lxiv, v. 5, 6. The parable of the marriage [feast], 283, v. 43 etc., 361, v. 389 etc. One must be watching for Christ returning from a marriage, 279, 1141, v. 9, 10. O The death of the saints is an argument for joy and gladness for Christians, 194. Excessive reproof breeds impudence, 1035, v. 309, 310. Oblations, what they are, 623, v. 238. Oblivion, what it is, 613, 33. Slanders of others are to be borne with an unequal mind, 603, v. 101 etc. Eyes seeing other things do not see themselves at all, 183. An eye, although sharp-sighted, does not see visible things without sunlight, 409, v. 93 etc. The heart follows the eyes into wickedness, 565, v. 20. Eyes are to be restrained, 583, xxx, v. 9. Let the eye be a doorway, 921, v. 51. Virgin eyes are to be guarded, 1085, v. 113. Hatred, what it is, 619, v. 162. To yield to duty is without fault, 77. One must not indulge the sense of smell, 601, v. 69. The aged swan sings a song at its passing, 905, v. 55 etc. Olympianus the judge. Gregory asks back from this excellent and most eloquent orator a book which he had lent him, containing the letters of Aristotle, that he might seem to test his integrity, 193. Olympias, a Roman matron. Gregory cannot be present at the marriage of Olympias, 189. He is present as much as he can be in spirit, joining the young couple and their right hands, 189. Gregory sends a nuptial song to Olympias and gives most wise admonitions, 1063, vi, v. 1 etc. She had been instructed in good morals by Theodosius the younger, 1069, v. 97 etc. Olympius, prefect of Cappadocia. Gregory commends the miserable widow Philumena to him, 90.

^A Likewise Eustathius, 100. He asks him that the Apollinarians be restrained, 106, 107 etc. He commends his father Nicobulus to him, 108. He praises him, 111, 117. He commends to him the soldier Aurelius, 111, 117. He attempts to dissuade Olympius, who was enraged against the Nazianzenites on account of a sedition, from his purpose of destroying the city, 118 etc., 120. Gregory congratulates him for the benefits received, 121. Interceding for the priest Leontius, he employs the wife of Olympius herself as a patroness, 121. He writes to the same regarding the daughter of Valerian, who wished to depart from her husband by divorce, which he disapproves of, 121, 122. He commends to him the father Nicobulus, whom some were accusing quite vehemently, that he might be vindicated, 123, 124 etc. He follows Olympius, departing from the prefecture of Cappadocia, with tears and praises, 129, 130. The parable of the laborers, 279, xxiv, v. 12, 283, v. 32 etc. Wealth. The power of wealth, 593, v. 46 etc. Wealth the schoolmistress of vice, 395, v. 102 etc. Wealth administered holily, 489, v. 7, 8. Those who love wealth are like the delirious, 545, xxv, v. 1 etc. They envy the goods of others, 545, v. 21 etc. They slander the poor, 547, v. 32 etc. They devour them like a lion, 547, v. 52 etc. They know no limit, 547, v. 55 etc. There is no satisfaction in wealth, 553, v. 174 etc. Vain augmentation is poison to wealth, 555, v. 187 etc. Wealth not to be left to worms, 587, v. 55, 56. Temporal wealth is not to be coveted, 593, v. 81, 82. The nature of wealth has no stability, 1089, v. 21 etc. Optimus, bishop of Antioch, subscribes to the testament of Gregory, 204. A work is to be connected with speech, 171. There are two parts of God toward good works, the first and the last, the one middle part is man's, 409, v. 96 etc. A work without speech is better than speech without a work, 599, v. 21 etc. Prayer of Gregory to God, 857, xix, v. 1 etc., 937, v. 453 etc. To the Trinity, 935, v. 313 etc. To Christ, 969, xxviii, v. 1 etc., 881, xxxiii, v. 1 etc., 959, lxii, v. 1 etc., 881, lxiii, v. 1 etc., 881, lxiv, v. 1 etc., 961, lxv, v. 1 etc., 961, lxvi, v. 1 etc., 961, lxvii, v. 1 etc., 965, v. 71 etc., 967, lxix, v. 1 etc., 969, lxx, v. 1 etc., 971, lxxi, v. 1 etc., 971, lxxiv, v. 1 etc., 971, lxxv, v. 1 etc., 973, lxxvi, v. 1 etc., 973, lxxvii, v. 1 etc. To Christ, in danger, 685, v. 193 etc. To Christ in sickness, 863, xx, v. 1 etc., 919, v. 101 etc., 969, lxxi, v. 1 etc. At the end of life, 969, lxxii, v. 1 etc. The balance and cord of prayer must be drawn tight, 1055, v. 106. A wicked orator weakens the laws, 595, v. 63. A good orator is continuous harmony, 593, 64. Bereavement is a disease, 487, v. 16. Order is to be preferred to strength, itself and strength, 595, v. 99, 100. The Philocalia of Origen, 103. Orpheus used to move wild beasts and stones, 573, v. 169, 1029, v. 213, 214, 1083, v. 241. The lyre of Orpheus was eloquence, 1059, v. 193, 194. The birth of mortals is twofold, one from flesh, 1031, v. 260 etc. The other from the Holy Spirit, 1033, v. 263, 264. The third is when the soul is cleansed of sin with tears and heart-felt grief, 1033, v. 265, 266. Parents give the first, God the second, we ourselves the third, 1033, v. 267 etc. The book of Hosea is canonical, 261, v. 21, 1103, v. 277. The mournful bellowing of Osiris and Isis, 1085, v. 269. Naked bones argue the vanity of the present life, 593, v. 119, 120. There is perhaps more of ostentation than of piety in those who honor God with gold and silver, 79. Ostracina: water is not requested by the inhabitants, 23. Leisure was the greatest activity for Gregory, 44. The parable of the wandering sheep, 279, xxiv, v. 10, 281, xxv, v. 15, 1023, v. 111 etc. The separation of sheep and goats, 279, v. 18, 285, v. 67 etc., 285, v. 82. Uzzah struck by God on account of supporting the ark unseasonably, 831, v. 136, 137. Ozizale: a region fertile in vegetables, 23. ^B Palladius, first a count of sacred largesses, and then elevated to highest dignity. To him Gregory commends Euphemius, 98. And Sacerdos, 110. Another Palladius tears Gregory’s family with incursions, 13. Pallor is a sign, an ornament for a virgin, 381, 35. Included in palm trees is the law of love and the image of marriage, 311, v. 259 etc. Paludatus, what it means, 75, and note. Gregory commends Pancratius to Nectarius, 79. Pandion, father of Procne and Philomela, 112, and note. The fable of Pandora, 571, v. 115 etc. All women are shameless daughters of Pandora, 571, v. 125. Loaves multiplied by Christ, 273, v. 15, 16, 273, v. 21, 22, 275, xxi, v. 8, 11, 12, 277, xxii, v. 111 etc., 277, xxiii, v. 6, 693, v. 591. The parable of the one asking for loaves, 279, xxvi, v. 6, 7. Alien bread is narrow, 487, v. 19. Gregory congratulates Pansophius on Evagrius advancing strenuously toward philosophy, and that he is becoming a friend to him thence, 189. Although remote in place, he is always near to him in friendship, 189. A panther fights for its young, 1051, v. 30. Parables of Christ according to Matthew, 277, xxiv, v. 1 etc. According to Mark, 279, xxv, v. 1 etc. According to Luke, 279, xxvi, v. 1 etc. According to all the evangelists, 281, xxii, v. 1 etc. Paradise. The first man placed in paradise, 247, v. 105, 106. Cast out of paradise, 247, v. 115 etc., 249, v. 9. Paradise, the first law, the first example of a simple life, 459, v. 468 etc. The thief from the tree of the cross entered paradise with Christ, 939, lxii, v. 8. Gregory desires to enter paradise, from whence he was cast out, 939, v. 5 etc. The books of Paralipomenon are canonical, 261, v. 16, 1103, v. 269. The paralytic healed by Christ, 273, v. 8, 275, xxi, v. 4, 275, v. 3, 277, xx, v. 5, 279, xxv, v. 9. Three paralytics in the Gospel, 861, v. 94, 95. The new paralytic is Gregory, 947, v. 71, 72. A leopard fights for its offspring, 1039, v. 18 etc. Leopards bristle their mane at iron, 477, v. 15 etc. The lethal taste of the first parent, 435, v. 426, 427. Parents to be honored, 589, v. 13, 691, v. 515, 1053, v. 65, etc. The law which commands that they be honored is to be preferred to the law of fellowship and familiarity, 1. What they ought to pray for their children, daughters are a bond, 365, v. 476. The love of parents toward children, 1037, iv, v. 1 etc., 1051, v. 25 etc. Dead parents revive in their children, 1037, iv, v. 5. What parents ought to expect from children, and what children from parents, 1047, v. 183 etc. Nature has bound parents and children by love, with laws, that unless they are kept, the whole of human life is undone, 1051, v. 25 etc. Parents are secondary instruments in the procreation of children, 1051, v. 41, 42. Bishop Amphilochius travels as far as Parnassus to plead the cause of Bosporius of Colonia, 152. Parish. Questions raised concerning parishes, 151, 153. Surpassing small things will not always surpass great things, 883, v. 19, 20. It is no great praise to surpass small things, 339, v. 15 etc. It is not small, what brings forth a great thing, 583, xxx, v. 19. The slaughter of infants signifies the abolition of figures, 621, v. 197. The day of Pascha is a mystical symbol of future goods, 104. In the feast of Pascha, gifts were given, 104. Paspasinus (Georgius) did not sign an oath in writing, esteeming it as nothing, he believed himself free from it, and therefore is condemned by Gregory, 134, 135 etc. The sufferings of Christ teach benevolence, 607, v. 176. A parsnip kills easily, 609, v. 224. The good shepherd follows the straying sheep, 1025, v. 111 etc. The duties and dread of shepherds, 865, xxi, v. 17 etc. Where shepherds are bad, it is no wonder the people err, since there are scarcely any good ones, who have good prelates, 873, v. 98 etc. It is easier to suffer than to benefit, 837, xiv, v. 19. An encomium on patience, 627, xxxvii, v. 1 etc., 627, xxxviii, v. 1 etc. Patience in sickness, 869, xix, v. 1 etc. It teaches patience to endure hard things, 875, v. 111, 112. Father God. One God the Father, without beginning, 209, v. 25 etc. Nothing before the Father, or greater than the Father, who contains all things, 209, v. 5, 6. The Son from the Father, 209, v. 7. The Father omnipotent and unbegotten, 665, v. 623, 624. The parable of the Father who does not give bad things to his children, 285, v. 95 etc. Fathers are to be honored, 587, v. 53 etc. A father is given to children by God, as God, for the glory and honor of men, 1017, ii, v. 1 etc. The glory of fathers is the virtue of their children, 2. The benevolence of a father is equal among children, 190. The rod of the father is venerable to the son, 235, v. 103 etc. Fathers are only fathers of the flesh, 319, v. 392 etc. One must not reproach a father because he begat us by serving the flesh, 1049, v, v. 18 etc. Slight bodily blemishes of children grieve fathers more than the grave vices of their souls, 321, v. 400 etc. One should not expostulate with a father, 589, v. 17, 18. A father’s admonition is best, 1019, v, v. 1065, v. 2. A father’s final admonitions remain in the mind, 833, v. 812 etc. Children are the glory or ignominy of a father, according as they be good or bad, 1025, v. 86 etc. It does not please Christ that a Father be mild to one of his children, but harsh to others; and often he affects those children loved above the rest with bad things, 1029, v. 221 etc. A father’s indignation cuts off life, 1051, v. 231, 232. A father’s anger is brief, 1035, v. 514. The ^C of the fathers

^A and children is a glory and ignominy held in common, 1045, v. 147, 148. It is pleasant for a father to be surpassed by his son, 1019, v. 11 etc. We are not children of men only, but also of God, whose fathers are instruments, and they have the secondary role in procreation, 1051, v. 40 etc. It is better to endure a severe father than to be well treated by others, 1053, v. 81, 82. Gregory held nothing more important than to perform the funeral rites for a deceased father, 57. True fatherland, what it is, 435, v. 428 etc. Fatherland is the mother of all, 32. Others have a native soil, but we have a heavenly city, 59. Fatherland-earth is a private abyss, 487, v. 20. Patriarchs, twelve, 263, xiii, v. 1 etc. Achilles’ horses lament the death of Patroclus, 138. Paulinus, bishop of Antioch. Gregory thinks that the death of Paulinus must be awaited before a successor is given to Meletus, 761, v. 1624 etc. Paul the Apostle. The fourteen canonical Epistles of Paul, 261, v. 35, 1105, v. 298 etc. Paul caught up into heaven, 317, v. 326. Paul is divine, 325, v. 488. Paul is powerful in both evil and good, 325, v. 498 etc. Paul’s struggles, 351, v. 202 etc. Paul readily endured hunger and cold, 583, v. 88. Paul earned his living by a trade, 448, v. 549, and freedom in rebuking Peter, 523, v. 222 etc. Paul suffered martyrdom in Rome, 841, v. 65. A certain Paulus who was insulting toward Gregory, 68. Gregory commends another Paulus to Olympius, 99. Paulus, it is uncertain who he is, 1163, cxxix, title and note. His parent carried his corpse into a tomb, 1163, v. 15 etc. He cut him down before his time like a shoot or a tender plant, 1163, v. 22 etc. He prays that he be rescued from the punishment of the burning river, 1163, v. 44 etc. Poor. The parable of the poor invited to the wedding, 279, xxvi, v. 14. Small things are great to the poor, 23. The poor, by this name—and indeed a great one—are in a superior condition because, even if they otherwise commit injury, they nonetheless move men to mercy because of their misfortune, 68. The poor man does not fear thieves, 393, v. 60 etc. Nothing is more secure than the poor man, 393. The poor bear adversity more easily than the rich, 395, v. 86 etc. The poor are more robust than the rich, 397, v. 116 etc. The death of the poor causes no annoyance to anyone, 399, v. 150 etc. Pride tempts the rich more severely than the poor, 399, v. 159 etc. The antithesis of the rich and poor, 399, v. 163 etc. The poor are made by the hand of God; for that reason they are of great value and venerable, 561, v. 322 etc. A wise poor man is to be preferred to a rich man who is a slave to his desires, 625, xxxv, v. 3 etc. It is natural for the poor not to think magnificently of themselves, 593, v. 69, 70. A poor man is not to be despised, 595, v. 125, 126. The security of the poor, 603, v. 125 etc. One should give to the poor from one's own means, 561, v. 320, 321. God shows Himself toward man just as man shows himself toward the poor, 55. He who is hard toward the poor will experience God as hard, 607, v. 121 etc. Alms should be given to the poor, especially by bishops, 803, v. 460 etc. Gregory appointed three curators in his will to feed the poor, 201. He bequeaths all things for them, 203. The advantages of poverty, 393, v. 49 etc. Christian poverty is commended, 437, v. 457-578. Poverty is a shackle, 531 etc., 533, v. 145, 1063, v. 260. Philosophical poverty, 625, xxxv, v. 1 etc., 625, xxxvi, v. 1 etc. Sacred poverty is like a most ample inheritance, 1005, v. 167. The habit and pride of the peacock, 569, v. 89 etc. God recalls the sinner to life by blows and by blessings, 929, v. 189, 190. Let the sinner weep; this is the one remedy for the sinner, 951, v. 12. Because of sinners Christ assumed human nature and died, 1023, v. 102 etc. The king often spared sinners, having been asked seven times, 1025, v. 121, 122. Sin, what it is, 619, v. 172, 179. The sin of the first man, 923, v. 99 etc., 1015, v. 345 etc. The principle of sin flowed from us, its increase from the devil, 223, v. 31 etc. Original sin, a wound always flourishing from a fresh seed, from Adam, from whom the ear of all iniquity has been propagated among wretched men, 249, v. 128, 129. Various images of original or lesser sin, 355, v. 28 etc. Sin is a single burden, 137. There is nothing foul except sin, 255, v. 65. Sin separates us from God, 101, [v. 66]. Regarding sins, 407, v. 66. To which sins forgiveness is owed, 537, v. 250 etc. It belongs to God alone not to sin, 557, v. 253. Sins are forgiven with more difficulty in the new law than in the old, 559, v. 263 etc. Degrees of sin, 601, v. 61 etc. Those who sin in the most excellent kind of life sin more gravely, 403, ^B v. 223 etc. The sin of someone is not to be ascribed to the order of things, 403, v. 227 etc. The blame for sin is to be attributed to us, 609, v. 205 etc. Woes are the punishment for sin, 859, v. 35, 36. Many are evil for the sake of money, 301, v. 119. Some are roused by others into waves of desire for money, 503, v. 157 etc. The whole world is agitated thereby, 699, v. 461, 462. Pegasus, a winged horse, 417, v. 30. A Pelopidan shoulder points to him, 32. The Pelopidae desired to have the shoulder of Pelops, 1043, v. 128. The web of Penelope, 567, v. 41. Pentateuch, 1103, v. 264. Strangers should be honored, 583, xxx, v. 14. Perfection. Let each one strive toward perfection, 1113, v. 145. No one becomes perfect without prior preparation, 809, v. 555 etc. The gentleness of Pericles, 527, v. 279 etc. Danger. It does not become anyone to show themselves to God amidst dangers, nor after dangers, 19. Danger is better than security, and calamity is more to be sought than success, 28. It is absurd to philosophize outside of dangers, and when the time calls, to appear among those experienced in philosophy, 28. The pious prefer honest dangers to safety, 451, v. 712 etc. Perjury is the greatest abyss, 497, v. 58 etc. A denial of one’s own faith, 499, v. 77 etc. The worst thing of all, 499, v. 78. Persians, so named from the king Achaemenes, 1043, v. 120 and note. Persecutions are useful to Christians, 461, v. 707 etc. Persecutors endeavor to tear God away from the pious, 451, v. 731, 732. Perseverance in good is to be followed, 589, v. 11, 12. It is more equitable to move minds by persuasion than by force, 745, v. 1293, 1294. Foot. Feet fortified by Christ, 663, v. 390. Work for the feet, that they might walk along a flat path, 921, v. 57, 58. Feet often feign modesty, 1069, v. 81, 85. The rock pours forth floods of water to the Hebrews, 293, xxv, 5, 6, 297, xxxviii, v. 4, 349, v. 168. The cleft of the rocks during the passion, the protectress of rocks, 623, v. 213. Peter the apostle, the head of the disciples, 791, v. 222. Peter’s mother-in-law healed by Christ, 273, xx, v. 5, 275, xxi, v. 3, 275, xxii, v. 3, 279, xxv, v. 9. To Peter (the rock which cannot be broken) the key of the Church was committed, 325, v. 488, 489. Peter was tasting delights only from lupines, 445, v. 550. Peter suffered martyrdom, 841, v. 65. His Epistles, 21, 1, 37, 1105, v. 310 etc. Peter of Alexandria, bishop. Gregory reproaches him for levity, 719, v. 836 etc. Maximus attacks him, 727, v. 1015 etc. Old Gregory, close to death, begs for the prayers of Peter, 196. Petrus Vitalianus. See Vitalianus. Ulysses appears august in eloquence to the Phaeacians, 1001, v. 212. Pharaoh engulfed by the waters, 295, xxxvi, v. 4. Inventor of crimes, 323, v. 451. Pharaoh’s poisoners, the Egyptian magi, 815, v. 674, 679. Parable of the Pharisee and the publican, 281, xxvi, v. 20, 281, v. 92, 93, 285, 653, v. 393 etc. Pharisees, pious in minute precepts, 735, v. 1161. A bitter medicine often heals, 235, v. 100. Phidias writing his loves on a ring, 839, v. 863, 864. Philadelphius is badly vexed by chains and blows by the deacon Euthalius, 126. Gregory commends to Hellenius Philadelphius, whom his heart devours, 1007, v. 197. Gregory reveals to Philagrius his own grief concerning the death of his brother Caesarius, 26. He begs him to direct letters to him more often, 26. Philagrius, seized by illness, seems too dejected in mind and body, 27. Gregory tries to encourage him, 27 etc. He congratulates him for bearing his misfortunes with philosophy, 27. He sends him a Demosthenic book, but not the Iliad, which he had lost, 27. Philagrius is again urged toward patience, 28 etc. Gregory excuses his over-zeal for his estate and his lack of labor in his infirm health, provided he does not act immoderately or with a spirit of greed, 29, 30. Philagrius reasons very well about affairs, 29, 50. Everyone uses him as a teacher and advisor at home and in public to protect their own interests, 29, 30. He falls ill in Mataza, 30. He asks Gregory for an interpretation of the seventy-second Psalm, 30. As he speaks, he is excited as if by the prick of a spur, and he prays by stretching his hands to heaven, 31. He has Gregory as a disciple in place of a teacher, 31. He exhorts Gregory, who is suffering from illness, to patience through ^C patience, 31. Gregory, when unwell, is held by a great but empty desire to visit him. 16. Gregory exhorts Philagrius himself, who is suffering from illness, to patience.

^A Philagrius the example of patience in illness, 1165, v. 1 etc., 1167, v. 1 etc., 1167, vi, v. 1 etc. Philagrius has lost the form of his body, [but] his soul, endowed with reason, is not the worse for it, 1115, xxi, v. 1, 2. Philocalia of Origen, 103. Philosophy, what it is, 189. To philosophize outside of dangers, but when the time calls for it, to appear devoid of philosophy, is absurd, 28, 186. It is easier to philosophize about the affairs of others than one’s own, 29. The time for the highest philosophy is in calamities, to show a brave spirit, and thus to contend with those who bring on grief, 49. Philosophy both uses prosperity with moderation and bears calamity with honesty, 65. He who joins his soul to philosophy must expect harsh and difficult things, 177. Philosophy has many exercises, 181. Sadness is the subject matter of philosophy, 183. A pagan philosopher laments the lot of a fallen companion, writing: To me you are dead, 13. A philosopher should endure nothing unworthy, 178. Philoxenus’s luxury, 445, v. 612 etc. Philumena, a miserable widow, is commended by Gregory to Olympius, 99. Philtatius, Nonna’s father, 1147, xcix, v. 1. Amphilochius’s father and Gorgonia’s husband, 1151, cvii, v. 4. Philtatius, a youth, dies, a great ruler of a great people, 1161, cxxiv, v. 1, 2. Phinehas, called the zealot because of the Midianite and her defiler who were slain, 67. He gained greater praise because he poured out prayers for the people who had fallen into wickedness, 67. Phinehas, who shall pierce with the sword those who utter lewd words, 841, v. 21 etc. Phocas Vitalianus. See Vitalianus. Phoenicia, a famous city, seat of Roman laws, 1061, v. 226, 227. Phoenix rising from the dust, 369, v. 526 etc. Gregory declares to the sophist Photius that all he has is his, and vice-versa, 139. Description of the phrenetic, 545, xxviii, v. 7 etc. The borders of the Phrygians and Mysians are separated, 739, v. 1240, 815, 662. Phryne, a famous harlot, 459, v. 869. Physics, the knowledge of natural things, 1040, v. 69 etc. The sacrilegious craftiness of painters portraying their own harlots, 459, v. 861 etc. He is an excellent painter, who expresses sincere and true forms on panels, 819, v. 1, 2. Piety, what it is, 619, v. 152. Preposterous zeal for piety has been a fraud to many, 491, v. 47, 48. Piety is more excellent than nobility, 1033, v. 281, 282. Laziness, what it is, 615, v. 78. Pindar is cited, 9, 10, 103, 112. A pine tree cast down by water, 659, v. 529 etc. How a pine tree is secure when a cedar is shaken, 877, v. 207, 208. Pisaean dust, 1063, v. 235. Parable of the fishing, 279, xxv, v. 9, 285, v. 29. Fish of the sea have their own law regarding mating, 369, v. 543 etc. The hook under the bait brings death to fish, 633, v. 56. Fish themselves love their own offspring, 1039, v. 27 etc., 1051, v. 30. Pious. God cannot be taken away from the pious, 529, v. 356. The calamity of the pious is to be preferred to the prosperity of the impious, 603, v. 109 etc. A plane tree cast down by water, 659, v. 529 etc. Plato is cited, 22, 27, 146. Plato is lashed, 221, v. 21 etc. Plato engages in trade, 429, v. 309 etc. He follows the tables of others, 429, v. 315 etc. Plato is sold, 431, v. 315 etc. He willingly accepts a garment from another, which he had refused to accept from the wise Archelaus, 431, v. 319 etc. Plato’s tongue dripping honey, 415, v. 43, 44. Plato’s book on the soul, 41, v. 682. Plato’s oath by the plane tree, 311, v. 306 etc. Applause, the noise of an arrow without a trace, the sound of a clapping hand, 983, v. 51 etc. The common people in church spread out near the chancel while Gregory is preaching, 815, v. 13, 14. Their ardor for hearing the word of God, 815, v. 15 etc. Rain is first held back by Elijah, then sent forth, 265, xvi, v. 6, 7. A greater punishment is to be feared by those admitting to greater crimes, 831, v. 134, 135. Penitence, what it is, 623, v. 235. Penitence, the best medicine for the soul, 649, v. 348 etc. The penitence and mortifications of certain monks, 999, v. 55 etc. Gregory’s penitence, 927, v. 141 etc. Other examples of penitence, 927, v. 148 etc. Poetry as a medicine for grief, an exhortation delighting the young, 675, ii, v. 6 etc., 905, v. 90 etc. Poetry is not foreign to the divine Scriptures, 903, v. 82 etc. It is familiar to Gregory, and not undeservedly, 905, v. 100 etc. A bad poet is ridiculed, 905, v. 69 etc. Polemo, victor over lusts, 455, v. 793 etc. Polemo’s ^B elegies drive away the harlot, 455, v. 802 etc. Polycletus, a famous painter, 819, v. 741. Polycrates finds a ring cast into the sea in the entrails of a fish, 895, v. 193 etc., 1021, v. 42 etc. Polydamna, wife of Thonis, gives Helen a remedy, which is eloquence, 1059, v. 200 etc. The color of the polypus is celebrated in fables, 567, v. 51, 829, v. 51. Gregory inveighs against the polytheists, 229, v. 5, 6. Polytheists, those who introduce a multitude of gods, 735, v. 1155 etc. God repays us with such weights as we ourselves pay to others, 1017, ii, v. 11, 12. Gregory contemplates the Pontic solitude, Basil’s retreat, with affection, 3, 4. Pontus is Gregory’s fatherland, and a beloved land, 911, xlii, v. 1 etc. The populace is entirely a confusion of good things, 597, v. 158. The populace is a collection of men for the worship of God, 623, v. 224. The miracle of the pigs cast into the sea, 663, v. 585, 955, lv, v. 7 etc., 955, lvi, v. 4, 5. Gregory praises Postumianus, the prefect of the praetorian guard, and asks him to use his power to negotiate peace for the churches and to restrain those who incite dissensions, 141, 142 etc. The power of the few is, 383, v. 93. Prompt to villainy, 593, v. 95, 96. It should be shown not by harming, but by helping, 609, v. 221 etc. It frequently makes a man worse, 799, v. 383. Power is to be held, not so that one may punish those who sin, but so that care is taken lest they sin at all, 10. Power makes the foolish person worse, 813, v. 636. A headlong spirit is to be avoided, 599, v. 45 etc. The teacher’s eye is a silent discipline, 159. Precept. The Christian should be the doer of precepts, 1101, v. 215. The birth of the Forerunner is announced by an angel, 269, v. 40. The Forerunner’s unusual food, 691, v. 293, 264. The Forerunner of the Lord was killed because of his freedom of speech, 811, v. 66. Rewards are prepared for those who labor for God, 151. The contempt of present things is the greatest of goods, 2. The inconstancy and inequality of present things ought to lead us back to God and the future, 24. Divine discourse teaches that present things pass away like shadows and riddles, v. 41 etc. Why current prosperity was granted to the ancients, 233, v. 53 etc. We should not take delight in present goods, because they are soon to be left behind, 347, v. 145 etc. Present things are smoke and ash, 643, v. 212, 213. A good presiding officer is adorned with praises, 9 etc. An excellent praise for a presiding officer is to strike fear while being devoid of harm, 164. Presidents should be shining, 599, v. 17 etc. See Bishop. Prayer, what it is, 619, v. 139. Prayer before the reading of Scripture, 295, xxxv, v. 1 etc. Prayer before setting out on a journey, 293, xxxvi, v. 1 etc. Another prayer for a prosperous journey, 297, xxxvii, v. 1 etc. Another, 297, xxxviii, v. 1 etc. Morning prayer, 867, xxiv, v. 1 etc. Evening prayer, 857, xxv, v. 1 etc. Post meridian prayer, 867, xxvi, v. 1 etc. See Orison. Prayers are not in the least defined or bounded by places, 190. Presbyters are not to be treated with insult, 46. Presbyters, leaders of the sheepfold, selected age, sat under the bishop, 845, v. 9, 10. They hold the second thrones, 873, v. 67 etc. A certain presbyter’s envy of Gregory, 717, v. 824 etc. Priapus’s obscenities, 857, v. 848 etc. The god of the handsome Prosymnus, loving a wooden Priapus, 1085, v. 276. It is just and pious to consecrate the first-fruits of whatever thing to God, 54. The death of the first-born in Egypt, 263, xiv, v. 12. The rule of the many is no one’s rule, 767, v. 1741. A beginning is half of the whole thing, 148. A famous end for a famous beginning, 589, v. 1, 2. An excellent beginning is the purity of life, 589, v. 3, 4. Private holy men are blessed, 489, v. 13, 16. One who is studious of probity is delighted by a lover of it, 187. Probity and moral character cover whatever defects there are, 789, v. 208. Upright. The upright and the wicked are not distinguished in the same way or equally, as are gold and stones, 21. There was no difference between the upright and the wicked in the time of Gregory, 833, v. 166 etc. A storm calmed by Christ, 273, v. 6. Proconnesian tables, 721, v. 877. Gregory commends Anthimus to the prefect Procopius. He excuses himself to him for not having attended the nuptials of Olympias, 159.

Prodigality, what it is, 615, v. 89. Probaeresius the sophist, the glory of Attica for his eloquence, yields to fate, 1109, v. Offspring, why to be desired? 1071, v. 108 etc. Prometheus’s liver is lacerated by birds, 1123, XL, v. 3. Pronoium, a distinguished youth, Gregory commends to Eustochius the sophist, 155. Haste is not to be praised in everything, 121. Divine prophets, 1077, v. 113. Prophecy, what it is, 623, v. 231. Gregory blushes to complain for the sake of kin, but because of the connection of their family and the custom of their life, he does not refuse to do this very thing, 15. Kin are in a better condition than strangers, 175. Benefits are especially to be done to kin, 609, v. 201 etc. A good pilot, as the eye of the ship, 131. Prosperity. He who knows greater things than those which are seen to be wise, praises the prosperity of this life less, 255, v. 83, 84. Unjust prosperity is not devoid of fear, 433, v. 388. The god of the beautiful Prosymnus, loving a wooden Priapus, 1085, v. 276. The Egyptian Proteus, 717, v. 808. Changing forms, 817, v. Proverbs of Solomon, canonical book, 261, v. 18. 1103, v. 274. Providence, what it is, 625, v. 265. The true opinion concerning Providence is explained, 227, v. 34 etc. Gregory inveighs against those who deny Providence, 229, v. 7 etc. If Providence is taken away, God is taken away, 231, v. 16. All things are ruled by Providence, 249, v. 8. 289, xxx, v. 14, 15. 1041, v. 73 etc. Providence is to be explained to the peoples, 795, v. 303, 304. The most wicked mock at Providence, 967, v. 98 etc. Prudence, what it is, 613, v. 61. Prudence used by Basil in preaching the truth, 52. Gregory thought that some concession should be made to the time, as if to a certain mist, so that more serious evils might be hindered, 52. It is better to protect our own through the truth than to weaken them through some economy, and meanwhile not to admit others, 53. Prudence devises what must be done; fortitude easily executes what has been devised, 117. Praise of prudence, 463, v. 929 etc. Without it, nothing is praiseworthy, 463, v. 930. Prudence is safer than fortune, 609, v. 217 etc. Psalm, what it is, 619, v. 145. Alternating singing of psalms, 945, v. 41 etc. Canonical book of psalms, a rhythmic remedy for the soul, 261, v. 17. 1103, v. 273. Parrots speak so aptly that they deceive men, 375, v. 624 etc. Parable of the Publican and the Pharisee, 281, xxvi, v. 20. 285, v. 92, 93. 653, v. 593 etc. The publican surpassed the Pharisee in humility, 489, v. 39, 40. The publican shedding tears in the temple, 861, v. 92. Obtains forgiveness of sin by confession, 1025, v. 125, 126. Publicans not rejected by Christ, 939, v. Three publicans in the Gospel, 861, v. 91 etc. Modesty, what is it? 615, v. 74. Modesty is a beautiful flower, 581, v. 35. With modesty laid aside, all kinds of wickedness arise, 1067, v. 30. A newly wed girl mourns her husband taken away, 939, LI, v. 1 etc. The three Hebrew children in the furnace, 349, v. 177 etc. 631, v. 8, 9. Elisha kills the boys who insulted him with the bites of wild beasts, 265, xvi, v. 17. A fight is to be kept at a distance, unless it is sought close at hand, 877, v. 209, 210. Beauty, what it is, 601, v. 81 etc. 613, v. 52. Beauty, a light grace, 483, v. 11. If nature has given beauty, it is not to be hidden with pigments, 565, v. 17. If it has not given it, the second deformity that is compared with hands, which the earth produces, is to be avoided, 565, v. 21 etc. It is better to hide at home the elegance of limbs than to betray it as counterfeit to a wicked, 569, v. 87, 88. Nativity beauty satisfies a husband, but artificial beauty prostituted just as a net for a flock of birds, 569, v. 89, 90. One must not trust in beauty that is destroyed by disease and time, 573, v. 133 etc. No other beauty than that which is natural, 577, v. 212. Spiritual beauty is to be cared for, 1065, v. 9 etc. Purity of life should precede knowledge, 597, v. 5 etc. The fire of purgatory is gentle, 973, LXXV, 7 and note. The purple garment of Christ is the despoiling of the power of the enemy, 621, v. 204, 205. He is not at all pure who did not come forth from a pure womb, 1083, v. 220, 221. The pure cannot be taken from the impure, 1083, v. 221. Pusillanimity, what it is, 615, v. 94. A remedy against pusillanimity, 411, v. 130 etc. Labyrinths of the Pyrrhonians, 417, v. 59. Pyrrhus in vain attempts to corrupt Fabricius with gold and frighten him, 433, v. 334 etc.

Pythagoras of Samos offers a sacrifice with an ox made of clay, 163, 164. Evil gain is the pledge of calamity, 433, v. 585 etc. With an excelsior oak cut down, all bystanders tear away its branches, 641, v. 187, 188. Let the oracles of the oaks yield to Christ, 1085, v. 256. Quiet is weakness, 487, v. 17, 18. Quiet is akin to heavenly wisdom, 999, v. 58. Rabab was made illustrious by the love of hospitality, 499, v. A crooked branch, gradually bent by hands, stands straight, nor does it return to its former vice, 891, v. 119 etc. The plague of frogs in Egypt, 265, XIV, v. 4. Reason, what it is, 613, v. 29. Nothing is void of reason before the supreme Reason, although it may seem so to us, 32. Every disease is repressed by reason, 499, v. 96 etc. All things can be conquered by reason, 501, v. 136. Reason is the mistress of good things, 551, v. 364. Let reason be the light and guide of life, 583, III, v. 11. It is allowed by reason alone to apprehend the invisible deity, 1077, v. 117. Reason in the majority is not whole, who, clinging to vain opinions, do not care for the truth, 1079, v. 206, 207. Reasoning, what it is, 613, v. 40. The life of the Rechabites, a monastic image, 547, v. 152 etc. Regianus, a wicked and nefarious man, 109, 110. Heavenly kingdom, what? 625, v. 158, 159. The son of the nobleman healed by Christ, 277, XXIII, v. 4. The four books of Kings, canonical, 261, v. 14. 1103, v. 268. The honor of sacred relics, 453, v. 744 etc. Physicians apply remedies to the sick, not to those who are well, 1023, v. 91, 92. Reprehension, what it is, 615, v. 73. One is fraternal reprehension, another is an accusation full of hatred, 180. To resist. One must not always resist, 597, v. 9 etc. The resurrection of Christ is our liberation from hell, 625, v. 220. The resurrection of the dead in the passion, the translation of the dead into heaven, 623, v. 214, 215. Faith revived is the argument of the resurrection, 733, v. 1121, 1125. The doctrine of the resurrection is to be explained to the peoples, 795, v. 319 etc. Guilty. It is worth the effort that the guilty be tormented by conscience rather than by vengeance, 68. Rheginus, a man from whose goods the Arian estate had come to the house of Gregory, 202. Gregory commends to Hellenius, Rheginus who is advancing in high offices, 1007, v. 203. Orators ignorant of how to blush, 146. The fiery force of rhetoric, 1041, v. 59, 60. Gold rains upon the Rhodians, 1199, XC, v. 1. Rhodon, an Egyptian god, 719, v. 838. Laughter, what it is, 617, v. 109. Laughter is to be restrained, 589, v. 13. 601, v. 77 etc. The tongue begets quarrels, 887, v. 51 etc. To pray for oneself, although more useful and becoming, is nevertheless more humble and abject, 124. Request, what it is, 619, 138. Old Rome, as regards faith, binding the West with saving doctrine, as she who presides over all, 705, v. 567 etc. Rome consecrated by the martyrdom of Peter and Paul, 841, v. 63. New Rome. See Constantinople. A rose covered in a follicle, not beautiful nor fragrant, but broken by the zephyrs, 793, v. 279 etc. Roses to be read, 1093, v. 61. Ruben the patriarch, 263, XIII, v. 2. The origin of a natural blush, according to the fable, 575, v. 189 etc. A sign by which the good and the evil are separated, 375, v. 200. The evil do not blush at any turpitude, but the good blush quickly, 575, v. 206. The only blush that is lovable is that which is born from modesty, which our painter has painted, 579, v. 255, 256. Gregory leaves to the Russian virgin and his kin in his will where she may live and where she may dwell, 202. Ruth, canonical book, 261, v. 13, 1103, v. 268. Sabellians contract the Trinity or divide the nature, 737, v. 1176, 1177. The error of Sabellius looking toward the Jews, 1099, v. 204. Sabellius confounded the persons, 1099, v. 206. Priest, an excellent man, most dear to Gregory. Gregory commends Sacerdos to Strategius, 139. And to Palladius, 144. He prays Castor to restore Sacerdos to him, 175. He greets him in his youth as a dog, 177. He seems to prepare him for imminent temptation, 177. That concerning an accepted injury...

let him return thanks to God, he exhorts, 177, 178. Gregory raises one removed from the administration of the poorhouse up to heaven, 177, 178. He defends him, writing to Eudocius, 179, 180, 181. He does the same writing to Helladius, 181, 182 etc. Let him not lose heart, but accept sad things for philosophy as a subject, 183. He consoles his sister Thecla concerning the death of Sacerdos, 184 etc. A sincere Sacerdos is a servant and minister of God, 181.

Sacerdos, that is, a presbyter. The ancients, for certain times, abstained from the work of marriage, 321, v. 416, sons, 889, v. 99, 100. The tongue of a Sacerdos, having meditated on the Lord, excites the sick, 110. By his word the Word is attracted, and he cuts the Lord’s body and blood with a bloodless section, using his voice instead of a sword, 140. Whatever honor is conferred upon a Sacerdos is rendered to God himself, 175. Priests are to be praised, 389, v. 16. The duties of a Sacerdos, 623, v. 237; 819, v. 750 etc.; 825, v. 1 etc. A Sacerdos is an instrument of God, 887, v. 69. What a Sacerdos should sing, 887, v. 70 etc. He receives, among other things, the law of God, the crimes of the world, and counsels, 889, v. 87 etc. Priests ought to take care that their tongue does not utter anything dissonant or discordant, 889, v. 91, 92. Priesthood, what is it? 623, v. 227, 228.

Elijah’s sacrifice, 265, xvi, v. 7 etc. Holy sacrifices, v. 251 etc. A sacrifice is pleasing only to a pure soul, by which the poor man often surpasses the rich, 1031, v. 256, 257.

Sadducees, denying angels, spirits, the resurrection, and the Scriptures of the prophets, 755, v. 1162, 1163.

True sagacity, in what does it consist? 717, v. 789, 790.

The parable of the net, 279, xxiv, v. 9; 281, xxvii, v. 24 etc.

The salamander runs through burning fire, 571, v. 579, 580.

Salamis, a place famous among the Greeks, 191, 193.

Solomon, the chief ornament of wisdom, 317, v. 321. Solomon wise in his beginnings, afterwards very wicked on account of women, 325, v. 496, 497; 483, v. 106. Solomon is the author of Ecclesiastes and the Song of Songs, 1103, v. 274, 275.

Salvation is to be sought, 561, v. 315, 316. The pursuit of salvation, the only doctrine, 415, v. 23, 24. The door of salvation is shut to men after death, 647, v. 302 etc. There are many ways of salvation, 759, 1228, 1229. Afflictions are to be preferred to base salvation, 865, xxiii, v. 819.

The pious Samaritan towards the stranger going to Jericho, 651, v. 374 etc.

Samson’s strength in his hair, 723, v. 919 etc.

Samuel, as an infant, is offered to God by his mother Anna, 365, v. 465; 441, v. 535 etc.; 653, v. 451, 452. He anoints kings, 515, v. 319; 441, v. 355 etc. Samuel’s meekness, 521, v. 188 etc. Samuel’s garment, 813, v. 653.

Sanctity, what is it? 619, v. 171.

Gregory was persuaded that the souls of the saints perceive our affairs, 188. The death of saints is a source of joy and gladness to those who have eyes cast upon the truth according to the prescription of the Gospel, 191. The virtues of saints ought to inform our life, 194. Honor for the dead, pleasing to all, 1011, v. 293 etc. Saints are to be invoked, 1137, v. 23, 24.

The plague of blood in Egypt, 263, xiv, v. 3.

Blood and water flowing from the side of Christ, a figure of the double baptism of water and blood, 623, v. 216 etc.

Health is to be called a small inclination toward the better, 188. No riches are better than health, 593, v. 86, 87.

Gregory consoles the blessed Leucadius concerning the death of the Abbot, 194, 195.

Those who do not know God are not to be called wise, 423, v. 181 etc.; 423, v. 197 etc. The thresholds of the wise, not of the rich, are to be trodden, 583, xxx, v. 18. The mind of the wise man avoids all grave things, 591, v. 51. He does not fear force, 591, v. 58.

Wisdom, what is it? 615, v. 62. What is the duty of Wisdom: to discern that it is of the first class of men to be wise; it is of the second order to follow one who moves correctly, 13. Wisdom should not be measured with a Persian cord, 46. He who has tamed his tongue holds the citadel of wisdom, 887, v. 46.

The sin of Sapphira and Ananias, 363, v. 432, 433.

Sarah, a wise woman, cherished her beloved spouse, 1135, lxviii, v. 1.

Gregory calls the Apollinarians "flesh-worshippers" (Sarcolatras), 89.

The luxury of Sardanapalus, 445, v. 612 etc.

The widow of Sarepta is fed by Elijah, 265, xvi, v. 2 etc. Her son is raised, 265, v. 5, 6. He is called a guest of Elijah, 265, xvi, etc. The reward of hospitality is received, 267, xvii, 7.

Gregory is invited to the bishopric of Sasima by Basil and by his father himself, 693, v. 386 etc. Description of Sasima, 837, v. 439 etc.

Satan. See Demon, Devil, Evil Angel.

Satietas (Satiety), suspected as that which extinguishes sweetness and opposes all beautiful things, 123. Satiety is impudent, 487, v. 15. Satiety is of all things, as well good as evil, 561, v. 329; 1037, v. 348; 1065, v. 18, 19. No satiety leads to temperance, 595, v. 103. The offspring of fullness, 549, v. 86 etc.

Gregory commends Eudoxius the rhetorician, son of Saturninus, 148.

Saul tears Samuel’s mantle, 521, v. 197 etc. Saul’s hatred towards David, 523, v. 202 etc. Saul is most beloved among the prophets, 801, v. 401; 829, v. 99. Saul, agitated by an evil spirit, is freed by the playing of a harp, 905, v. 88, 89.

To place a stumbling block of scandal before those who are by nature more inclined to evil, and to provide them occasion to suspect us evilly, or to speak ill, is a sin, 13.

Skeptics, 425, v. 207 etc.

Science (Knowledge), what is it? 617, v. 135. Knowledge of good and evil is not conducive to the uneducated, 217, v. 109 etc. Knowledge is the greatest glory for men, 589, v. 7. It is an evil to those who use it badly, 589, v. 8. The purity of knowledge is to be preferred, 597, v. 5 etc. Profane science ought to be a handmaid to sacred science, 1101, v. 210.

A light spark conceals a flame, 601, v. 49. A conflagration becomes a fire from a small spark, 933, v. 271 etc.

The fabulous Sciron, 1183, xlii, v. 1.

Goal (Scope), what is it? 619, v. 137.

A scorpion kills easily, 609, v. 224. The Christian hopes to trample on scorpions, 989, v. 18.

It is a shame for harlots to be affected by shame, 537, v. 492. Diogenes was accustomed to hurl reproaches at harlots, 537, v. 494 etc.

Writing. The art of writing quickly, 132.

The writings of the ancients are to be read cautiously; the bee is to be imitated, 1091, v. 33 etc. Concerning them, the best law, 1091 etc.

Incompetent writers in the time of Gregory, 901, xxxix, v. 1 etc. Gregory’s counsel is that, casting aside any other speech, they should apply themselves to the Scriptures loved by the Holy Spirit, 901, v. 8.

The utility of Holy Scripture, 259, xii, v. 1 etc. The twelve historical books of the Old Scripture, 261, v. 10 etc. Five books written in verse, 261, v. 16 etc. Five prophetic books, in one of which are the twelve minor prophets, 261. All the books of the Old Testament are twenty-two, 261, v. 28. In the New Testament there are four Evangelists, of whom Matthew wrote to the Hebrews, Mark to the Italians, Luke to the Greeks, John to all, 261, v. 31 etc. Paul’s fourteen Epistles, 261, v. 55. Seven Catholic Epistles, 261, v. 56 etc. Whatever is outside this number is not from the genuine Scriptures, 261, v. 39. The most certain canon of the Scriptures, 1103, v. 261 etc. A holy and pure book of the Scriptures, 295, xxxv, v. 10. The Scriptures are divinely inspired, 295, v. 11. Sacred Scripture is a sweet fountain, 423, v. 163 etc. One must apply oneself to the divine Scriptures, 901, v. 8 etc. In the Scriptures many things are written in meter, 905, v. 82 etc. The double sense of Sacred Scripture, one external, the other spiritual, which is obscure, 1079, v. 138 etc. Why is it obscure? 1079, v. 140, 141. Ethnic writers have stolen many things from the sacred Scriptures, 1083, v. 239 etc. Not every book that bears the name of Scripture is to be held as certain; there are those who falsely attribute it to themselves, 1103, v. 252 etc.

The rocks of Scylla, 1079, v. 148.

Elisha draws an axe from the bottom of the Jordan’s ford, 265, xvi, v. 25, 26. An axe increases a man’s strength, 1047, v. 187.

A sedition of the people stained the hands of the powerful with slaughter, 1099, v. 173, 174.

Gregory greets Seleucus, a branch of an illustrious root, 1089, v. 1 etc. He instructs him with wise warnings, 1089 etc. Gregory wrote to him three centuries of iambics, three decades, and three monads, 1107, v. 338 etc.

Shimei, the maledictive towards David, 823, v. 220, 221.

Seed. The parable of the seeds, 277, xxiv, v. 3, 4; 279, xxv, v. 2, 3; 279, xxvi, v. 4, 5; 281, xxvii, v. 3 etc.; 361, v. 373 etc.

Old age is the sunset of life, 485, v. 12. The best things are the warnings of old age, 339, v. 5. A talkative old age, 575, v. 188. The heavy burden of old age, 943, l, v. 13 etc. Old age has more than youth, 1049, v. 8. An old man has gray hair, sometimes however a young man, with the old man remaining robust, 337, v. 701 etc. A single hair does not make an old man, 403, v. 243. Venerable old men, 389, v. 16. Wisdom befits an old man, 611, v. 225. Old men especially should apply themselves to the study of salvation, 611, v. 229.

Sense (Meaning), what is it? 613, v. 31. Senses drive into error, 811, v. 607. Comparison of the double meaning of Scripture, external and internal, 1079, v. 138 etc.

A cuttlefish vomiting ink from the bottom, 737, v. 1199.

Gregory stirs up those who dig up graves, 1123, xl, xli; 1125, xlv; 1125, xlvi; 1127, xlvii, xlviii, li; 1129, liii; 1179, 1203, xxxi-xciv.

Serapis is a dry piece of wood, 1085, v. 270.

^A Serenitas, what is it? 619, v. 107, 108. Public celebration loves serenity, 745, v. 1556. Sermo (Discourse), what is it? 613, v. 30. Excellence of discourses, because they instruct in concepts, 48. Discourse removed from every male and female body, 198. Not separated from the parent soul, it is simultaneously in the minds of the listeners, 198. Idle discourse is to be avoided, 589, v. 14. Sweet discourse, 589, v. 23, 24. Eloquent discourse, 589, v. 25, 26. Foolish discourses, sounds of the sea, pressing the shores, not yielding fertile meadows, 593, v. 89, 90. Good and bad discourse, 617, v. 128, 129. The discourse of God surpasses every changeable discourse of the human mind, 637, v. 100, 101. Concerning discourses, the greatest caution must be applied, whether in delivering them or in hearing them, 741, v. 1250 etc. Double discourse, words and concepts, 793, v. 267 etc. Interior discourse should be valued more than exterior, 795, v. 272, 273. One ought to philosophize in simplicity of discourse, 793, v. 284 etc. Discourse, as soon as it breaks forth from the tongue, rages beyond measure, nor does it turn back, like a flame or a river, 889, v. 117, 118. Even the discourses of the Pagans are to be valued more, 1093, v. 57 etc. The populace rejoiced at the discourses of Gregory, 945, v. 31 etc. Serpens (Serpent). He sustains that no one is spoken to by the Serpent, unless bitten by the Serpent, 643, v. 235 etc. Sometimes we run into a lion and a bear while fleeing the serpent, 665, v. 616. True servitude, what is it? 541, xxvi, v. 29. Open servitude is worse in disgrace, 873, v. 81, 82. Parable of the waking and non-waking servants when the master returns from the wedding, 279, xxiv, v. 11; 285, v. 62. Parable of the evil servant who does not forgive his fellow servant, 285, v. 86. Parable of those who kill the heir of the servants, 279, xxiv, v. 14; 279, xxv, v. 4; 283, v. 42. A servant of Simplicia is raised to the episcopacy without the mistress's permission, 70 etc. Gregory proposes to restore his price to the mistress, 70, 71. The father and God of servants and masters is the same, nor is right defined by dignities, 72. Many of those over whom they rule are servants, 129. It is the part of an evil servant to worship the smiling master, and to consider the same person harsh when he strikes, 255, v. 110, 111. Servants should be held as fellow servants, 603, v. 133 etc. Duties of servants, 605, v. 137 etc. Christ himself is a Servant, although a Savior, 605, v. 140. For cutthroats, there is much labor, 885, v. 29. Sidera (Stars), what are they? 611, v. 11. The world is not governed by the stars, 227, v. 15 etc. Elias feeds the Sidonian woman, 349, v. 172 etc. When Gregory had not found the hermit Sigantius absent, he desires to see him more ardently, 1165, ii, v. 1 etc. See Gigantius. Signum (Sign), what is it? 623, v. 210. The reward of silence is free from all danger, 78, 155. Silence surpasses the wanderings of the wise, 821, v. 765. He who has learned to be completely silent will learn to speak rightly, 891, v. 128. Silence of certain monks, 999, v. 67 etc. Gregory imposes silence upon himself for the entire time of Lent; why? 100, 101, 883, xxxiv, v. 1 etc.; 895, xxxv, v. 1 etc.; 895, xxxvi, v. 1 etc.; 897, v. 1 etc. He reveals the cause of his silence, 100. He teaches silence by silence, adhering to the law of Christ, 101. He warns that silence may not be condemned, 102, 108. Gregory imposes an end to silence, 103, 104 etc.; 897, v. 1. Silo and Mirra are separate streams, 815, v. 663. Simeon the patriarch, 263, xl, v. 2. Simius (Ape). It does not please that Apes should flourish and be famous, while lions are quiet, 156. A lion is not to be measured by an Ape, 539, v. 290. It profits an Ape nothing if it is seen as a lion, 603, v. 96. How much a fawning Ape differs from a roaring lion, 521, v. 771. Let the Apes be quiet, 895, xxxv, v. 9. Now an Ape, now a lion, 903, v. 80. A man who glories in external goods is like an Ape wearing golden necklaces, 1047, v. 173, 174. ^B Simplicia, a wealthy matron, but suspected of heresy, 70, Argument. Gregory urges her to concede to God and the Church her servant who was raised to the dignity of a bishop without the matron's permission, 70. Gregory strives to obtain this in the memory of Basil, whom Simplicia revered, 70. Simplicia, formerly the wife of Alypius. It is doubted whether she is the same as the preceding, 174, Argument. He commends her to Jacob, as she is laboring over wards, 174 etc. He commends her again to Jacob, but to another, as it seems, 175. Simplicitas (Simplicity), what is it? 615, v. 63. Where simplicity is, all things are hasty, 877, v. 223 etc. Simulati (Dissimulated ones), similar to parti-colored clothing, 873, v. 73 etc. Simultas (Discord), what is it? 619, v. 169, 170. Parable of the mustard seed, 275, xv, v. 5; 279, xxv, v. 4; 279, xxvi, v. 14; 271, xxvi, v. 15, 16. Philosophical Sisoes, 715, v. 758. The stone of Sisyphus, 1123, xl, v. 2; 1125, xlvi, v. 4. Socrates, condemned to death by the Athenians, conversed with his disciples about the body, as if about another prison, while dwelling in the prison, 29. He accepted the offered hemlock very willingly, just as if he were receiving not a deadly draught, but, by pledging it, invited others to drink, 29, 1231, v. 82. The crime of the Sodomites, 323, v. 448. A fugitive from Sodom must not look back at Sodom, 341, v. 31 etc. One who is cast into Sodomite ash is not converted, 657, v. 180. The sun is in need of the wisdom of Christ, 899, v. 13, 16. To whom the ray of the sun has come, it brings light, 1083, v. 223, 224. No filth pollutes the sun, 1083, v. 226. The station of the sun, 293, xxxvi, v. 9; 315, v. 517; 319, v. 169. Solon, the founder of laws, 417, v. 41. Dreams are not to be cared for, 609, v. 209 etc. A dream is the sport of the night, 845, v. 21. In dreams Gregory receives the love of virginity, 823, v. 806; 929, v. 201, 202; 931, v. 129; 991, xc, v. 5, 6; 993, xciii, v. 5; 995, xcviii, v. 1. His miraculous dream, 931, v. 229 etc. The curses of the Sophist, 158. Gregory mocks and scoffs at the Sophists, 191, 192. Sophistic detractions and curses, 157. Sophistry is to be pursued not minutely, but strenuously, 192, 193. The book of Sophonias is canonical, 261, v. 23; 1103, v. 281. Gregory commends Nicobulus, the son of his sister, to Sophronius, the prefect of Constantinople, 20. He fears his dignity less than he trusts in his character, 20. He commends Amphilochius to the same, 21. Again, he secures his patronage for Eudoxius, the son of Eudoxius the rhetorician, 32. He is a patron of the fatherland, he affects many with benefit, 52. He demands protection for the same from Amazonius, 33, 34. Gregory is held by the desire of visiting him, 79. He urges the same person to settle the controversies of the bishops, 113 etc. Sordes (Filth), what is it? 615, v. 92. The lance indicates the Spartans, 32. Spartans are desirous of paternal lances, 1045, v. 127, and note. One should not cling to appearance, lest the thing slips away, 383, xxx, v. 12. To present vile shows is to slander oneself, 109. Shows are to be avoided, 1093, v. 78 etc. Spes (Hope), what is it? 619, v. 158. Hope is the dream of the day, 549, v. 73. Hope should be proposed in all actions, 609, v. 213 etc. The winds carry away old hopes, 701, v. 483. Hope softens troubles, 893, xxxv, v. 6. Heavenly hope is the one stable good for men, 483, v. 111, 112. Speusippus the elegant, 429, v. 578. Thorns are to be avoided, 1093, v. 61. It is better to be stripped nobly than to possess wickedly, 763, v. 1659. Sponsare (To betroth). He who betroths a daughter casts off a sweet burden, 160. A newly married bride laments a spouse removed by death, 949, li, v. 1 etc. Spiritus sanctus (The Holy Spirit). In the Council of Nicaea, it was not yet fully spoken about the Holy Spirit, because this question had not yet been stirred up, 94. The Holy Spirit is God, 94, 209, v. 35 etc.; 289, xxx, v. 22; 839, v. 33 etc.; 859, v. 58. Those who think otherwise are alien to the Catholic Church, 94. He is not sufficiently prudent who requires that the divinity of the Holy Spirit be expressly stated in the Scriptures of the Old Testament, 215, v. 10 etc. In the old law, the divinity of the Holy Spirit was manifested after the divinity of the Father and the Son, 215, v. 21 etc. The divinity of the Holy Spirit is asserted from the form of baptism, 217, v. 47 etc. The Spirit is without beginning, 291, v. 4. The Holy Spirit ministers life to all, 293, xxxiii, v. 4. The Spirit proceeds similarly from the Father, 299, v. 28. The Spirit proceeding from the Father is the light of our mind, 665, v. 630, 631. Gregory preaches the Spirit, 871, xxx, v. 15, 16. The Spirit is the law and the war against the flesh. See Lex et Mens. The spirit takes away the prospect of God from earthly things, 931, v. 39, 40. Gregory commends Nicobulus to the Sophist Stagirus, 156. He asks that he yield Nicobulus to the Eustochius suffering from a sickness, 158, 159 etc. He prays that he might cease from exercising the battle of the tongue, 189. To stand still is the worst thing, 341, v. 29. A nocturnal station, where Christians stood and chanted alternately, 945, v. 41 etc. Statues of great men are ornaments to cities among those who come after, 1071, v. 13 etc. A new star announcing the birth of Christ, surpassing the skill of astrologers, 229, v. 53 etc. It leads the Magi to Christ, 253, v. 62, 63. A star indicates the God to be worshipped by created things, 621, v. 198. Wandering and fixed stars are the work of the wisdom of Christ, 899, v. 21, 22. The meekness of Stephen the protomartyr, 523, v. 231 etc. Stippas, an Egyptian god, 719, v. 858. The Stoics are supercilious, 425, v. 206. The opinion of the Stoics is approved concerning beatitude, which they say is not hindered by external things, 28. A Stoic's rebuke to the flesh, 445, v. 404. Gregory extols in praises Strategius and his house, 139. Gregory says he is sated with the shifts of this life, 144.

Strymon of Amphipolis, a river of Macedonia, 4. Study, what? 615, v. 76. Agreement in studies fosters friendship, 687, v. 263. One must keep to good studies, 1090, v. 183, 184. Stupidity, what? 617, v. 110. Fool. Fools are to be instructed, so that they may perhaps become wise, 293, v. 71, 72. Among fools, the worst easily excel, 1047, v. 165. Debauchery, double, 617, v. 117 etc. Starlings speak as humans do, 375, v. 620 etc. It is more beautiful to conquer and be conquered by persuasion and reason, 737, v. 1204 etc. Sweetness has nothing abject about it, 11. He gives a son to the Shunammite, and Elisha restores the dead one to life, 265, xvi, v. 20, 21. Pride, what? 615, v. 81. Pride easily grows in pious minds, 661, v. 561 etc. Pride does not allow one to learn, easily persuading you that you possess what you lack, 807, v. 347, 348. Pride is the tamer of all, 1007, v. 202. A remedy against pride, 411, v. 126 etc. God repels the proud, favoring the groaning, 339, v. 9. The presumption of the proud, 339, v. 17 etc. The proud are like a dragon, whose scales lie one upon another, 549, v. 100, 101. In this one thing the proud excel others, that they obtain a more notable mourning and grave, 881, v. 38. Superstition, what? 619, v. 151. A pig, looking at one preparing a feast, knows not to confuse the limits of the table, 591, v. 46, 47. Pigs bristle at the crying of one of their number, 509, v. 272, 273. Susanna, liberated by her love of chastity, 349, v. 195 etc. Susanna, pillar of women, 1135, lix, v. 6. Suspicion. Everyone is quick to suspicion towards others based on their own affairs, 1171, xv, v. 7, 8. Suspicion is not to be cast, 1171, xvi, v. 2. Cobblers scrape off what is thicker on hides, 91. Sybarite tables, 417, v. 53. The Sibyl venerates the cross in her poems, 1083, v. 216, 217. Sycophancy, what? 617, v. 104. Scripture sometimes speaks by synecdoche, 91. A *synisaktos* is to be avoided by a virgin, 1169, xiv, v. 1, 2. Stones do not even spare the *synisaktoi*, 1169, v. 5, 6. Gregory rails against them, 1169, xv; 1171, xvi. ^A It is uncertain whether the *synisaktoi* are to be numbered among the married or the celibate, 1171, xv, v. 3 etc. A Western synod, 84. What is its authority, 84. Gregory greets synods and assemblies from afar, since they are often troublesome, 106. Elisha hands over the Syrians, who had come to seize him, blinded, to his enemies, 265, xvi, v. 27, 28.

T It is better to say something that must be said than to say something that ought to be kept silent, 1055, v. 109 etc.; 1069, v. 62, 63. One must not indulge the sense of touch, 601, v. 70. The parable of the talents, 279, xxiv, v. 16; 283, v. 101 etc. God turns the knucklebones in another time, 839, v. 53, 54. Tantalus. Gregory alludes to his fable, 4. Tantalus thirsts amidst faithless waters, 1123, xl, v. 1. The fable of Tartarus, 1203, xciv, v. 1. The destructive sacrifice of the Tauro-Scythians to guests, 1083, v. 275. Gregory does not praise the Telchines, 156. Who are they? 156. Telemachus, 191. The rash must be restrained, 591, v. 49, 50. Temperance, what? 613, v. 57. Temperance appears with Virginity in Gregory, 931, v. 229 etc. The storm calmed by Christ, 287, xxviii, v. 1 etc. The memory of the storm is to be kept during prosperous navigation, 581, xxx, v. 15. Gregory is tossed by a storm, 647, v. 307 etc.; 681, v. 124 etc. Temple, what? 621, v. 224. Christ casts all pollutions out of the temple, 275, v. 30. Time, what? 211, v. 15. He who wishes to escape worthy of praise should show himself more elevated than the difficulty and trouble of the time, 11. All things have their time, 739, v. 1238; 1043, v. 103 etc. Nothing is more mutable than time, 767, v. 1729. Time turns all things, like dice, 979, lxxxv, v. 11. Time is the master of men, 1041, v. 56, 57. Time is to be seized, for it is one thing to apprehend it as it arrives, and vain labor to seek for it once it has passed, 1043, v. 101, 102. There is an opportune time for men for the sciences, when the studies of the mind are most ardent, 1043, v. 107. Time produces skill, afterwards wisdom, 1019, v. 8, 9. Anger is lighter in the drunken, 521, v. 160 etc. Darkness, what? 611, v. 13; 625, v. 260. Darkness has no substance, 221, v. 41 etc. The plague of darkness in Egypt, 263, xiv, v. 11. Darkness made while Christ hung on the cross, 275, v. 33, 34. The darkness of the Passion is the mourning of Christ, 621, v. 213.

Temptation. That which is without trial is not approved, but that which has been explored in business is more approved, as gold in the furnace, 177. The temptation of Christ, the exploration of the divine union, 621, v. 203. Tereus, king of Thrace, husband of Procne and ravisher of Philomela, 102, and note. The earth is stable, but treacherous for those suffering from vertigo, 367, v. 506. The farmer knows the triple power of the earth: since one part is fertile, another sterile, another full of thorns and grain, 1055, v. 120, 121. Earthquake at the death of Christ, 275, v. 35. The entire East is shaken by an earthquake, 649, v. 322 etc. Earthly things are tossed like dice, 881, v. 57, 58; 979, lxxxv, v. 11. The two Testaments have enormous riches, 1099, v. 188, 189. Gregory, when about to die, writes his testament, a copy of which remains, 201 etc. Theaters are to be shunned, 1093, v. 78 etc. They are filled with the filthiest things, 1093, v. 108 etc. Thecla (saint), liberated from fire and wild beasts, 249, v. 190 etc.; 383, v. 86. Her virtue, 461, v. 916 etc. Saint Thecla is with God, 1069, v. 102. The monastery of Thecla (saint) in Seleucia, to which Gregory flees to avoid the episcopate, 703, v. 545. Gregory encourages Thecla, a woman distinguished by piety, sister of the priest, to patience, 49. He asks her for wine to distribute to those building the church, 50. Perhaps he asks this from Castor in the name of the common sister of the Lady, 179. Gregory consoles Thecla on the death of her brother, the priest, 184 etc. Thecla is a handmaid of God and a first fruit of the good, 179. Gregory visits her, 183. He praises her as consecrated to God alone, 185. He consoles her again ^B because of the death of her brother, and the vexations that followed from it, 183 etc., 186 etc., 187. Themistius, bishop of Adrianopolis, signs Gregory’s testament, 204. Themistius, king of speech, 22. Gregory commends Amphilochius to him, 22. Famous for learning, 32. Gregory encourages Theodore of Tyana to patience, 66 etc. Gregory sends the *Philocalia* of Origen to Theodore, 103. To the same bishop he signifies that he is withdrawing from the governance of the church of Nazianzus, and that its care falls to him, 128 etc. He chides him, yet does not cease commending the sons of Nicobulus, 131, 132. To him he commends his kinswoman Amazonia, 133. Likewise also the right of Eugenia to inherit, 133. He signifies to him that he acquiesces in the judgment delivered against a certain man, 133. He again commends pious matrons to him, 134. He writes to him about the oath of Gregory Paspasinus, 135 etc. To Bishop Theodore (it is doubted whether he is the one from Tyana), Gregory excuses his secession from the Nazianzen church, 150 etc., and Argument, 131 etc. Though he never used his presence, but was enlightened only by his form and opinion, he speaks to him through letters, 150. To Theodore (another), Gregory promises he will undertake the care of the church of Nazianzus, 116. Gregory commends Theodore, a soldier, to Modartus, the prefect of the army, 114. Theodorus. See Theodosius. Theodosia, compared to a woman of Chiron and sister of Amphilochius, is proposed by Gregory as an exemplar of virtues to Olympias, whom she had instructed in good morals, 1069, v. 97. Theodosius, or Theodore, to whom Gregory sends congratulations on the marriage of his daughter with his kinsman Euphemius, 189, 190. Gregory commends Theodosius (it is uncertain whether he is the same) to Nemesius, as a venerable man, that he might not be forced to migrate from his own country, leaving his orphans, 165. Bishop Theodosius signs the idea of Gregory's testament, 204. Gregory frees his notary Theodosius in his testament, and gives him five gold pieces, 202. Emperor Theodosius. Maximus approaches him and is expelled, 725, v. 999 etc. Theodosius, having suppressed the barbarians, comes to Constantinople, a good man regarding religion, who could restrain the simple populace, 741, v. 1278 etc. He receives Gregory honorably, 743, v. 1303 etc. His words to Gregory, 745, v. 1311, 1312. Gregory approaches Theodosius, having abdicated from the see, 773, v. 1871 etc. Theodosius grants him the requested favor of leaving, 775, v. 1881. Bishop Theodulus of Apamea signs Gregory’s testament, 204. Gregory leaves little gifts of twenty gold pieces in his testament to the deacon Theodulus, 203. Gregory commends the monk Theognius, who, living on earth, has already attained heavenly things, to Helladius, 1015, v. 97. ^C

^A Theognis. His saying, 14. And his ravings, 435, v. 393. To Theophilus, a boy he had manumitted, Gregory leaves five gold coins in his will, 202. Theoria, what is it? 617, v. 130. Theosebia, sister of the great Basil and Saint Gregory of Nyssa, reposed in her heavenly home like a heap of wheat brought in at the proper time, 162. An ornament of the Church, a jewel of Christ, the confidence of women, 163. The immortal columns of the mind in which the memory of Theosebia will thrive, 163. Gregory holds the memory of that blessed woman as a treasure, 163. She is called the peer of Gregory the Great, that is, a deaconess, the pillar of pious women, 1159, cxxiii, v. 1 etc. Gregory encourages Theotecnus, who was affected by injuries, to have patience, 69 etc. He urges him not to contaminate the grace of baptism recently received with blood, 69. Theotecnus the deacon. It is uncertain whether he is the same as the former, 81. Argum. He is called a priest of the martyrs, 82. Gregory defends him when he was harassed by the tax collectors of Nazianzus, 81, 82. The parable of the hidden treasure, 277, xxiv, v. 6, 7, 281, xxvii, v. 23. Thespesius the grammarian, with an Attic groan, is buried, 1109, v. Tiberina, Gregory's retreat, 2. A place of mud and winter, exposed to inconveniences, 2. A tiger bristles its mane at iron, 477, v. 15 etc. Timidity, what is it? 613, v. 56. Fears are very useful and salutary for prudent men, v. 59. The fear of God is the master of all good things, 399, v. 161. Eternal and perpetual punishment, 451, v. 722, 723. Gregory praises Timothy and encourages him to fight manfully for the Trinity, 136 etc. He reprimands and rouses him because he did not bear some calamity with a philosophical spirit, 136, 137 etc. He urges him to return to familiar books, 136. He asserts that he has made no small progress, in that he felt shame in place of sorrow, 138. He had written brilliant, ambitious, and even somewhat stinging letters to Gregory, 138. Perfect doctrine is not timely for beginners, 215, 111, v. 19, 20. To touch a torpedo fish, 741, v. 1236. Christ is transfigured, 275, v. 23, 24, 275, xxi, v. 13, 277, xxii, v. 12. Money-changers, such as Christians ought to be imitated by, 859, v. 874 etc. Trias. See Trinity. The priestly and royal tribe were sometimes mingled among the Hebrews, 269, v. 44, 45. Tribute produces pride in men, 659, v. 148 etc. Christ himself pays tribute, offering solace to servitude, 1015, v. 339, 340. The balance of taxes, entrusted by God, should be equitable, 1017, ii, v. 5, 6. The soul is compared to a threshing floor. See Soul. Trinity is one God, 289, xxxi, v. 3, 291, v. 5, 6. The Trinity is the unique light, 1948. The Trinity is undivided, 219, v. 71 etc. ^B In the Trinity there is a monarchy, not a polyarchy, 219, v. 79, 80, 289, xxx, v. 23, 26. The Trinity is one, and a triple unity, 711, v. 658, 659, 839, v. 42. The Trinity is to be taught with unity, 795, v. 709 etc. Shining with a triple beauty, 845, v. 29, 30. The Trinity, one glory in three lights, 851, v. 36 etc. The Trinity is bound into one, 887, v. 78. Pure light gathered into one, 981, lxxxv, v. 14, 697, xcix, v. 49. Splendor shining equally, 981, lxxxvi, v. 16. The Trinity is three-fold in light, 997, xcix, v. 2. The Divinity is to be adored with one worship, one light in three equal splendors, 1041, v. 87, 88. In the Trinity there is one nature, immense, uncreated, outside of time, good, free, equally to be worshipped, one God governing the world in three lights, 217, v. 41 etc. From unity the Triad, and from the Triad unity, 217, v. 60. The one strength of the Triad, one mind, one glory, one empire, 219, v. 87, 88. Three persons of the Trinity, 897, xxxviii, v. 5 etc. The Trinity distinct in persons, one in nature, 1099, v. 193 etc. In the Trinity there is another and another, but not a different thing and a different thing, so that we neither confuse the persons nor distinguish the substance, 94. It is more correctly called the essence of the Father, and of the Son, and of the Holy Spirit, than nature, 196. Whether it is simple or composite, 196 and 197. The divine and simple essence of God is individual and of one kind, 198. Three persons never separated, 199, 219, v. 71. As there is no division between mind, and thought, and soul, so neither is there between the Father, and the Son, and the Holy Spirit, 199. Which is explained by the example of the sun and the ray, 199. And by the example of two rivers flowing from one source, 199 etc. Yet these examples cannot give a pure idea of the Trinity, 199 ^C as streams, or rays, or speech, or lightning, 217, v. 61 etc. The Trinity is joined without confusion, distinct without division, 1101, v. 211, 212. Confession of the Trinity, 463, v. 988 etc. The same faith is faithful, 665, v. 622 etc. The genuine adoration of the Trinity, a treasure immutable and free from envy, 83. The Triad is the fountain of ancient faith, 665, v. 1704, 1705. Heavenly souls chant the glory of the Trinity, 859, v. 23, 24. Arius asserts that the Trinity is not to be worshipped, 705, v. 579. But it is most of all to be worshipped, 587, v. 61. Nor does the Trinity even escape the tongues of men, 475, 119 etc. Glorification of the Trinity, 289, xxxi, v. 1 etc., 291, v. 45 etc. Invocation of the same, 377, v. 681 etc. Gregory seeks salvation from the Trinity, for preaching whom he incurred envy, 669, viii, v. 1, 2. He prays to this same [Trinity] again, 935, v. 313 etc. Trinity is the first virgin, 299, v. 20. Its nature is pure, 501, v. 29, 30, 407, v. 68. Sadness, what is it? 615, v. 66. The world, like a spinning top, has been in motion from the beginning, 225, v. 4, 5. The destruction of Troy, 415, v. 34. Let Trophonius cease from fables, 1087, v. 286, 1135, lx, v. 1. The Tower of Babel, 323, v. 448. The turtle dove, widowed of her mate, does not admit another husband, 369, v. 536 etc. Fabulous typhus, 1183, xliii, v. 1. Tyrrhenian trumpets, 10. U. They are tormented by Egyptian ulcers, 263, xiv, v. 8. Vengeance. A remedy against the desire for vengeance, the example of Christ, 607, v. 161 etc. Praise of the virtue of Ulysses, 435, v. 401 etc. Ulysses receives eloquence, ^D a remedy, from Mercury, 1059, v. 196 etc. Ulysses wins veneration for himself by eloquence, 1059, v. 208. Nothing is more weak than a shadow, 739, v. 1245. Intimate union with God is very familiar to monks, 999, v. 45 etc. Unity, that is virginity, is the image of angelic glory, 1175, xx, v. 3. The fragrance of perfume communicates its scent to those with whom it is mingled, 1083, v. 221, 225. It is not defiled by filth, 1083, v. 226, 227. It is more honest to build cities than to labor to destroy them, 118. Cities were provided as a refuge for homicides in the old law, 827, v. 59. A bear walking through the air and sitting as a judge, 375, v. 628 etc. Bears bristle their mane at the light of iron, 477, v. 15 etc. Sometimes we run into a bear and a serpent, having left the lion, 665, v. 616 etc. Gregory would wish to enjoy the charity of the bears, but fears to incur the mark of importunity, 188. A wineskin, when closed, ferments with must, 719, v. 848. A beautiful description of semi-mature grapes, 845, v. 41 etc. Wife and children are great pledges of compassion, 99. To the wife, the husband is a bond, 365, v. 476. A wife is the weight of honor, 1039, v. 46, 47. A wife ought to venerate and love God first, then her husband, 1063, v. 12 etc. Cows are dear because of their calves, 1037, v. 6 etc., 1037, v. 15 etc., 1051, v. 30. Gregory asks Nemesius not to inflict a fine on Valentinian, but to bring aid to his calamity, 164 etc. He reproves him because, having brought women into his neighborhood, he forced him to depart, 169. He prays that he might live chastely, 170. Valentine is to be badly destroyed, who spews out iambics, whence Eudoxius the rhetor is angry, 144. Care of health and bodily infirmity has no light weight for philosophy, according to Plato, 146. The vanity of human affairs, 629, xl, v. 1 etc. To will anything has great power to deceive, 190. The veil of the temple was torn at Christ's death, 175, v. 31. We must compare forgiveness for ourselves with forgiveness, 67, 69. The exquisite gluttony of the belly, 445, v. 589 etc. The thickness of the belly obstructs the subtlety of the mind, 591, v. 35. Parsimony of food checks the petulance of the belly, 811, v. 192. A gate must be placed for the belly, 925, v. 125. See Gluttony. Venus. The Gentiles called Venus pleasure, so that they might worship their own lusts under the pretext of divinity, 457, v. 831 etc. Comely beauty, which nature has, 793, v. 99, 501. One swallow does not make a spring, 405, v. 242, 243. Word. The eternal Word, coeval with the Father, 235, v. 13 etc. The Word to be venerated with equal honor as the Father, 235, xi, v. 1, 2. The Word incarnate to be venerated with equal honor as the Word not incarnate, 259, v. 3, 4. The Word is the Son of God and God, 289, xxx, v. 17, 293, xxxiii, v. 3. Equal to the parent, 289, xxx, v. 18, 19. The Word of God is light from light, 291, v. 2, 5. The Word is the beginning from the beginning.

^A The Word as image of the Father, to whom He is also equal, 665, v, v. 5 etc. Gregory exalts the divinity and perfection of the Word, 837, xxxviii, v. 5 etc. The Word was mingled with mortals, that He might mingle us with God, 259, xi, v. 7, 8. The Word is the author of His own generation, 253, v. 66, 253, 69. The Word is the sublime creator of the world, 215, v. 55 etc., 255, v. 14 etc., 289, xxx, v. 16, 293, xxxiii, v. 3. By the Word of God the birth of the world is revealed, 223, v. 76. From Him are divided the angelic and human world, 225, v. 86 etc. All things are governed by Him, 227, v. 35 etc., 913, v. 18, 19, 1087, v. 302, 303. By the Word, the reasons of things are not unknown, 231, v. 31, 219, v. 6. This is the wisdom of the Word, that all things should be unstable, namely so that we might burn with love for those things that are stable, 487, v. 29, 30. The Word is the presence of the Word, 619, v. 157.

Verianus’ daughter wishes to depart from her husband, 121, 122. Gregory is for Verianus, that he should in no way confirm the divorce, as it is contrary to Christian laws, 122. He refuses to give his hand to her separation, 122, 123. Her daughter, because of the shame instilled by her parents, does not wish to believe, as she is not sufficiently free; that she should give words to them, but tears to her husband, 123.

Truth, what it is, 619, v. 146. Nothing is stronger than truth, 13. One must fear lest the truth be undermined by the seduction of words, 134. Two contrary doctrines concerning the same matter cannot be true, 168. The Sage says that truth dominates all things, 721, v. 869. Many do not care for the truth, 1081, v. 206, 207. The way of truth is narrow, from which those who wander off fall into a precipice, 1099, v. 200 etc.

Verses taken from different authors, 433, v. 367 etc. Craftiness, what it is, 615, v. 64. A crafty man, of what sort he is, 819, v. 739 etc.

Wasp, concern for tender offspring, 1039, v. 23 etc.; 1031, v. 30.

Way: the broad and easy way of the wicked, but for the good it is steep, 325, v. 467 etc. The way of life is not one for all, 1035, v. 116. The first is broad, trodden by the footsteps of many, and leads to hell, 1055, v. 123 etc. The second is narrow, trodden by few; it is straight, and leads to heaven, 1055, v. 128 etc. The third, which is the middle way, neither very laborious nor glorious, has a middling reward, 1057, v. 134 etc. All the wicked follow the broad way, 1057, v. 138 etc. Those follow the good way whose life is not on earth, 1057, v. 144 etc. He holds the third way of life who has contracted marriage, and, distracted by the various cares of life, cannot give himself entirely to piety, 1057, v. 151 etc. The way of truth is narrow, 1099, v. 200 etc. A middle way must be held, 1101, v. 208.

Traveler falling into the hands of robbers (parable), 279, xxvi, v. 5, 6, 285, v. 75 etc.

Victor: praising him, Gregory exhorts him to apply himself to extinguishing the fire of the burning Church, 112. He commends Hyperechius to the same, 113.

Widow: Elisha frees her from creditors by the fountains of oil, 965, xvi, v. 19, 20.

Widow who was persistently begging (parable), 281, xxvi, v. 19, 285, v. 94, 95.

Vigils, sacred, 915, v. 41 etc.

Steward, unfaithful (parable), 281, xxvi, v. 17.

To conquer. To be conquered honestly is better than to conquer badly by resisting the spirit, 72, 605, v. 149 etc. He who conquers in an evil fight is inferior, 519, v. 114. To conquer in all things is by no means glorious, 761, v. 1656.

Vineyard, with the wall broken down, all strip it cruelly, 641, v. 189 etc.

Wine: Solomon teaches that it should be drunk with counsel, 118. Wine, immoderate and luxurious, 391, v. 33, 34. Wine excites lust, 595, v. 105, 106. The wine-bibber says that he dominates all, 721, v. 868.

Violence persuades the unwilling, and even compels giants, 597, v. 135, 136.

Viper’s seed often brings death, 601, v. 50. Viperine offspring gnaws the mother’s womb, 1055, v. 112, 113.

Man is a bond for his wife, 363, v. 476. Men pursue with honor the faces of women whom they ridicule, 573, v. 149, 150. The pleasures of men and women differ, 601, v. 72.

Rod instructs the heart, 593, v. 74.

ANALYTICUS.

Virginity, praise of, 299, v. 1 etc., 391, vi, v. 1 etc. Virginity is the most excellent gift of human life, 299, v. 3. Joined with the angels, 301, v. 51. Virginity was first seen in few under the law, after Christ was born of a Virgin, it shone splendidly, 309, v. 189 etc., 379, v. 22 etc. Virginity excels marriage as much as the soul excels the body, 379, v. 205, 206. A beautiful description of virginity, 317, v. 342 etc. Virginity is God’s gift, 317, v. 353. Nothing is of concern to it except to love God and to tend toward Him, 317, v. 353. Virginity is better than marriage, 387, vi, v. 3 etc., 403, v. 215 etc., 489, v. 41, 42, 1171, xv, v. 14. Wherefore virginity excels marriage, 327, v. 520 etc. It is entirely addicted to God, 327, v. 535 etc. It shares nothing ^B between Christ and the flesh, 527, v. 837. It blooms better compared to children, 537, v. 540, 541. Virginity, having cast aside the world, clings to Christ, and casts its eyes nowhere else, but is bound by the sweet tie of this desire for beauty, 329, v. 565 etc. Virginity takes as parents those from whom it was taught virtue; as children those whom it taught itself; as spouse, in whom it rejoices when afflicted, Christ, whom it embraces especially before it is married, 331, v. 596 etc. The table, drink, food, clothes, ornaments, bed, of her who cultivates virginity, 331, v. 609 etc. The better part of virginity, and life, draws one higher to God reigning in heaven, 335, v. 631 etc. One must not be deterred from virginity, if someone should by chance cast a stain upon it, 335, v. 656 etc., 387, vi, v. 14 etc. The victory of virginity is the victory of marriage, from which virgins are born, 337, v. 687 etc. Virginity and marriage sometimes depart from themselves and lie, 337, v. 709 etc. Virginity conquers marriage, 339, v. 720 etc. By as much as virginity excels marriage, by so much is chaste marriage a support to uncertain virginity, 363, v. 411 etc. The mind of those seeking virginity must be explored, 367, v. 480. Let virginity be fortified on all sides, 375, v. 653 etc. It is not divine law to pour contempt upon virginity, 567, v. 508. Virginity is called a pearl, a morning star, a dove, an olive, a lily, a tranquility in the sea, 377, v. 655 etc. Virginity is the image of angelic life, 379, v. 6. Very many remedies of virginity, 381, v. 58 etc. Christ has care for virginity, 387, vi, v. 8. Blessed virginity, 489, v. 9, 10. Gregory is a cultivator of virginity, 407, v. 408 etc. Gregory is kindled with love of virginity by a wonderful vision, 929, v. 201, 202, 931, v. 229, 991, xc, v. 5, 6. The image of virginity, what it appears to Gregory and what it declares to him, 991.

Virgin the first, the Trinity, 299, v. 20. Virgins are God’s and the angels’, 387, vi, v. 5. The Virgin is the bride of God, 581, v. 315, 383, v. 68. The virgin is more than a widow, 349, v. 60. A virgin ought to be a virgin in eyes, ears, and tongue, 343, v. 74 etc. Let the virgin be so openly and secretly, 1173, xvi, v. 1. Silence becomes a virgin, 343, v. 80 etc. Virgins ought to leave behind silken garments woven with gold and other ornaments, which display painted faces, foul images, monuments of wantonness, and tacit arguments, 343, v. 83 etc. The modesty of a virgin, 343, v. 93 etc. The company of men is to be shunned by the virgin, especially of those who introduce themselves, 345, v. 96 etc., 383, xv, v. 2, 3, 385, v. 15 etc., 389, v. 40, 1167, 1173, x–xv. A feigned excuse about this matter is brought forth and exploded, 347, v. 125 etc. There is no envy for a virgin to live with her parents, 353, v. 241 etc. If a virgin should open her heart to other affections, let her not glory in her virginity, 353, v. 235 etc. Even light offenses are to be avoided by virgins, 255, v. 272 etc. Wine is a reproach to virgins, 255, v. 297. Anger, drunkenness, and the devil are the same thing to virgins, 359, v. 37 etc. It behooves a virgin to beware even of sordid garments, in which something evil might be contained, 255, v. 299 etc. Let the virgin speak little, or only of God, 357, v. 306 etc. Let the distaff, wool, meditation on sacred books, divine canticles, be the cares of the virgin, 357, v. 320 etc. Let her shun alien nuptial chambers, houses, tables, tumults, flatteries, 357, v. 325 etc. Let her set limits for herself in hospitality, 357, v. 332 etc. Let her venerate gray hair, but avoid the young, 359, v. 359 etc. Let her venerate God above all, and the priest, the guide of her life, 359, v. 346 etc. Let her be dead to all things, 359, v. 330. She is worthy of praise, whom men do not know, but God alone knows, 359, v. 353, 354. Let her cultivate piety humbly, 359, v. 333 etc. Let her keep charity without envy, submissive to providence, 359, v. 358 etc. Let her look to all things as the final end, 359, v. 362 etc. Let virgins listen to the precepts, and not despise them, like the sons of Eli, 361, v. 402 etc. To the married, fear of Christ, but love to the unmarried, 365, v. 477. Let the virgin cast away every ornament and whatever is pleasing to life, let her consist in Christ alone, and introduce Him into her own chamber, 377, v. 658 etc. Let the virgin always have Christ as her helper and spouse, 1163, xi, v. 1. Of whom a virgin should beware, and what she ought to do, 381, v. 49 etc., 383, iv, v. 1 etc., 387, vi, v. 26 etc. Let the virgin have one care, to look always to God, 383, v. 79 etc. The virgin is like a rose living among thorns, 383, v. 70. Virgins must be vigilant, 383, v. 97 etc. Let her be chaste in eyes, 385, iv, v. 1, 2. Let her avoid infamy, 385, v. 5 etc. Let her avoid the tongues of the wicked, 1163, xi, v. 4 etc., 1171, xv, v. 7 etc., 1171, xvi, v. 11 etc. Let not the virgin, made equal to the angels, bring disgrace upon her own life, 1171, xvi, v. 1 etc. Let virgins give everything to God, 387, v. 35, 36. How Christ is about to receive the virgin, 377, v. 666 etc. The virgin does not seek marriage so much as a remedy for her

infirmity, 1009, v. 253 etc. The strength of the spirit makes women equal to men, in wisdom as in body, 1009, v. 215, 216. Virgins brought Christ down from heaven, born of a Virgin, and were the first to see him leaping forth from the tomb, 1009, v. 247 etc. Many Virgins in the whole world, in the time of Gregory, either lived in a sodality or ministered to sick parents, professing a common desire for the heavenly life, 1009, v. 235 etc. How great a crime it is for a Virgin to hasten to marriage, 363, v. 420 etc. To seize virgins and women consecrated to God, how grave and bitter it is, 173. Virgins bowing their ear from the roofs when Gregory was preaching, 848, v. 19, 20. Parable of the virgins, 279, xxiv, v. 16; 283, 51; 361, v. 378. Virtue, what it is, 613, v. 49. Nothing to be preferred to Virtue, 511, xxvi, v. 6. No gift more pleasing to God than Virtue, 599, v. 25 etc. Virtue is true nobility, 665, v. 141 etc. Nothing is excellent except Virtue, 1083, v. 210. All agree in the praise of Virtue, 425, v. 209 etc. Virtue is wrongly called the handmaid of money, 435, v. 393 etc. Virtue is not expended, 13. Virtue places some on high, 129. Virtue is the only joy, 157. The reward of Virtue is to become a god; to overcome is not wisdom, 157. He who has ample means sufficient for sustenance ought to embrace the cultivation of Virtue, 157. The virtues of the saints ought to inform our life, 194. Virtue and vice are neighbors, 281, xxvii, v. 15, 14. Virtue is full of troubles, as a rose surrounded by thorns, 351, v. 208, 209. Virtues are common to men and women, 648 etc. No human Virtue is pure from every stain, 405, v. 4 etc. How one may arrive at the highest summit of Virtue, which alone is a pure sacrifice to a pure God, which does not happen in this life, 409, v. 85 etc. Virtue is a gift not only of God, but also a concern of man; and not only of man's will, but of the great power of God, 409, v. 90 etc. It is a certain evil of Virtue to cast away hope, or to have too much confidence, as if it were easy to be excellent, 411, v. 118 etc. In the way of Virtue, do not stop, 585, xxx, v. 17, 18. Little by little one must progress in Virtue, 599, v. 37 etc. In the struggle of Virtue, excessive confidence and desperation are to be avoided, 599, v. 41 etc. Virtue is suspected from past manners, 801, v. 429. Whoever honors Virtue is kindled to the study of Virtue, 1013, v. 313, 314. Few strive for Virtue, 1079, v. 155. Virtue is to be sought, so that after death a blessed life may be found, 1163, v. 2, 3. He who is stirred by paternal bowels cannot use patience, 172. Men understand invisible things from visible things, 1075, v. 66. Life, what it is, 613, v. 23. Life, says Plato, ought to be a meditation on death, 27. The present life is small and of no value, 69. The time of life is a combat, 138. Life is all coals to the feet, 359, v. 369. Life is troublesome with sins, 469, xiu, v. 7. This life is death, 471, v. 41 etc., 781, v. 49 etc. Life is a treacherous tract, 781, v. 55; it twice takes away, 483, v. 137 etc. No kind of Life is without troubles, 485, v. 5 etc. The present life is dust and instability, 491, v. 1 etc. It is like a wheel, 493, xix, v. 1 etc. It is nothing else but smoke, or a dream, or a flower, 495, v. 8, 9. The present life is like a marketplace, 599, v. 3 etc. The just themselves are pricked by the thorns of life, 633, v. 50 etc. We cross the great sea of most uncertain life with the Word as our guide, and escape the reefs, 663, v. 573 etc. The vanity of human life, 879, v. 27 etc. The end of human life, to which the passion of Christ raises us, 921, v. 27 etc. The present life is troublesome; it is carried up and down like the Euripus, 975, lxxii, v. 1 etc. No one knows whither the waves of life will lead, 1019, v. 20 etc. The storm of life tosses hither and thither the ash, which is treacherous to all, 1041, v. 55, 54. The joys of life are brief, 1073, v. 40. The end of life is uncertain, 1163, v. 1. Life is a withering herb, a feigned happiness, an ill-impressed footprint, 1163, v. 10 etc. Life and death have no middle ground, 1169, xv, v. 2. How the end of life is to be prayed for, 913, xii, v. 22 etc., 973, lxxvi, v. 1 etc., 975, lxiv, v. 1 etc., 991, v. 38 etc. A quiet manner of life, away from business, is more excellent than the splendor of an active life, 111. The perfection of the Christian life, 459, v. 881 etc. Life is to be exacted according to the law of God, 603, v. 89 etc. The solitary life, 487, v. 1, 2. The common life, 487, v. 5, 4. The gain of life is to die daily, 583, xxx, v. 2. Do not admit anything contrary to the best life, 591, v. 55. The life of men is twofold, one immortal and pure, the other most base and weak, 849, v. 11 etc. Pure life is our return to Christ, 939, v. 37, 38. There is not one way of life, 1055, v. 116. Eloquence is to be put after the probity of life, 1063, v. 27. A pure life shines brighter than the stars, 1197, v. 528. It is the part of a prudent man to emulate the life of the best, 1143, v. 94, 95. The punishments of an impious life, 421, v. 144 etc. The life of the wicked is full of abysses, 639, v. 137 etc. Gregory desires to obtain eternal life, 973, lxxviii, v. 4, 5. Gregory strives to appease Vitalianus, who for light reasons hides that he is hostile to his own [children], in their name, 1017, m, v. 1 etc. Vitalianus, born of good parents, 1019, v. 14. Dear to God, 1019, v. 13, 16. Through hatred toward his own children he is the maker of his own misery, 1019, v. 17 etc. God gave all things to Vitalianus except the love of his children, 1019, v. 31 etc. He showed himself a father and sweet to his daughters, while he treated his sons so badly, 1027, v. 163 etc. He mourned the deceased mother of the children he hated, 1027, v. 171 etc. Many kinsmen and neighbors were present at the daughter's wedding, from which the sons of Vitalianus were excluded, 1027, v. 181 etc. The lamentation of the sons of Vitalianus, 1029, v. 189 etc. Vitalianus loves neither his sons, nor the daughters themselves whom he carries in his hands, by which he breeds the hatred of all, 1029, v. 218 etc. Vitalianus spurns the warnings of Gregory, of Bosporius, of Amphilochius, etc., on behalf of his sons, 1031, v. 240 etc. Praise of Vitalianus, 1033, v. 368 etc. Vitalianus hated his sons because they were deservedly inferior to him, 1035, v. 333 etc. Vitalianus (Petrus), son of the preceding, writes to his angry father with Gregory's pen, begging for forgiveness in every way, 1017, m, v. 1 etc., 1023, v. 790. Vitalianus (Phocas), brother of the preceding, does the same, 1025, v. 790. Vitalius, at the request of Damasus, bishop of Rome, edits his faith consigned to writing, 94. Gregory first approves his doctrine, then repudiates it; why, 94, 96. Vice, what it is, 613, v. 50. He who is free from Vice is accustomed to be slower to suspect Vice, 34. Let not anything in Vice ever be thought small; by taking heed of small things, you will avoid worse, 355, v. 272 etc. He is best who is liable to fewer Vices, 409, v. 74 etc. Even the small remission of Vice is not to be esteemed as little, 513, v. 28 etc. Nothing is shameful except Vice, 535, v. 446, 1083, v. 209, 210. Vice brings blindness to the eyes, 573, v. 148. The course to Vice is easy, 578, v. [missing number]. The Gentiles were addicted to vices, 633, v. 38 etc. Vice is placed around, and spread wide, and its kingdom is inevitable, 981, u, v. 25 etc. The devil first slips into our breasts with the smallest Vices; then he impels to greater ones, 983, liv, v. 10 etc. The Gentiles instituted sacred rites for the Vices themselves, so that vice might not only be unpunished, but laudable, 1075, v. 99 etc. The greatest part of men prone to vice, 1079, v. 154, 155. Remedies for vices, 607, v. 165 etc., 939, v. 27 etc. A calf leaps from the belly of its mother and jumps, 477, v. 7, 8. Will, what it is, 613, v. 35. The will is not a safe rule for judging, 675, xi, v. 5. God gives grace to the Will; for He gives both the will and the performance, 979, lxxxiii, v. 25 etc. Pleasure does not bring a thing as pleasant when it is present as it causes sadness when it departs, 130. God weaves hardships into pleasures, 157. No pleasure in the world is pure, 471, v. 55 etc. Gregory diminishes the pleasures of life, 479, v. 67 etc. He willingly leaves those to others, 483, v. 119 etc. Pleasure is prone to those indulging in pleasure, 1093, v. 85, 86. Calamities presently attack one indulging in all pleasures, 781, v. 60 etc. Vow, what it is, 619, v. 140. Vows [are to be] faithfully rendered, 599, v. 29. To wound. He who has wounded, he himself will heal, 157. Vultures run around corpses, 577, 242. X Gregory is compelled to use the baths of Xanxaris, 107. Continence of Xenocrates, 455, v. 778 etc. The plane tree of Xerxes, 6. The land of the Xoli, where Castorius is buried, 1159, cxxxi, v. 1, 2. The fatherland of Eusebius and Basilissa, 1159, cxxxi, v. 1, 2. Z Zabulon the patriarch, 263, xii, v. 5. Zacheus the publican, 861, v. 93. Zacheus is enriched by poverty, giving gifts to the poor, 443, v. 376 etc. He restored more to those he had defrauded, 805, v. 457, 458. The canonical book of the prophet Zacharias, 261, v. 24, 1103, v. 181. Zacharias, the father of John, did not beget him before he had completed the mysteries, 821, v. 418 etc. Zamolxis the Goth, shooting an arrow through the crowd, 1081. Jealousy, what it is, 615, v. 80, 81. Zeal, what it is, 615, v. 79. Armature of Zeal, anger breathing moderately, 531, v. 363. Zeuxis the celebrated painter, 819, v. 754. Parable of the tares, 277, xxiv, v. 8, 279, xxv, v. 8, 281, xxvii, v. 7 etc., 369, v. 376 etc.

ANALYTIC INDEX. INDEX OF SUBJECTS AND WORDS CONTAINED IN THE APPENDIX.

Adam, deceived by the persuasion of his wife, 1209, v. 8 etc., 1211, v. 575 etc. Expelled from the garden by the serpent's fraud, 1303, v. 1644 etc. Angel, the first, appearing to the Mother of God above the stone of the tomb, 1325, v. 2052 etc. Angel, the second, sitting at the right of the tomb, manifests the resurrection of Christ, 1329, v. 2122 etc. Water flowed with blood from the side of Christ, 1271, v. 1079 etc., 1271, v. 1102 etc., 1277, v. 1211 etc. Arabia’s happy peoples, 1299, v. 1586, 1587. A secret, no one discovers to an enemy, 1331, v. 2164. Asia, they say, lies before the salt sea, for Greeks and Barbarians alike, 1299, v. 1589, 1590. Avarice, the root of all evils, 1227, v. 328. Bactrian walls, 1299, v. 1585. Barrabas, the wicked, is released, 1231, v. 401 etc. Blessed is no one by the law of nature, 1267, v. 1016 etc. Calamities must be borne lightly, 1267, v. 1030. Causes of marriage, 1255, v. 456, 457. Christian images (effigies), 1309, v. 1738 etc. Christ suffering, a tragedy not rightly attributed to Gregory, 1205, Monit. Nor to Apollinaris, 1203. More probably to Gregory, Bishop of Antioch, 1205. Written in the manner of Euripides, 1207, v. 3. The immaculate birth of Christ, 1207, v. 6. See Mary’s Virginity. Christ’s last supper, 1217, v. 133 etc. He washes the feet of the disciples, 1217, v. 155. He goes out to the Mount of Olives, 1217, v. 157. To Christ praying in the garden, the voice spoken elsewhere is wrongly attributed: “And I have glorified, and will glorify again,” 1217, v. 161 etc. He is betrayed by a kiss from Judas, 1219, v. 173 etc., 1223, v. 267 etc., 1249, v. 708 etc. He is abandoned by the disciples, 1249, v. 185. He is denied by Peter, 1219, v. 186. He is exposed to the fury of the Jews, 1229, v. 341 etc. He is questioned before Pilate, 1231, v. 392 etc. He is set aside for Barrabas, 1231, v. 400 etc. Pilate yields Him to the clamors of the crowd, 1231, v. 405 etc. He is dragged outside the gate, 1251, v. 415 etc. He is said to be crucified in Lithostrotos, 1245, v. 657 etc. He is struck on the head with a reed, after being fixed to the cross, 1247, v. 667, 668 etc. He is given gall to drink, 1247, v. 669, 670. Varied reactions of the bystanders toward the crucified one, 1247, v. 671 etc. He suffers as an innocent, 1249, v. 700 etc. He commits His mother Mary to John, and John as a son to Mary, 1249, v. 727 etc. By His own example He encourages Mary to patience, 1249, v. 730 etc. Other words of the dying Christ to His mother, 1251, v. 761 etc., 1253, v. 796 etc. He remits the guilt to Peter at His mother's request, 1255, v. 820 etc. He encourages His mother to depart from the midst of the enemies, granting all that she asked of Him, 1257, v. 831 etc. He dies crying out, 1257, v. 843. The death of Christ is voluntary, 1261, v. 933, 1263, v. 933, 1303, v. 1661, 1309, v. 1765, 1766, 1311, v. 1778 etc., 1323, v. 2006 etc. The cause of His death, 1323, v. 934 etc., 1303, v. 1637 etc. Christ had to rise on the third day, 1211, v. 587 etc., 1263, v. 934 etc., 1265, v. 979 etc., 1265, v. 1005 etc., 1301, v. 1622, 1303, v. 1651. Miracles performed at His death, 1265, v. 993 etc., 1271, v. 1107 etc., 1277, v. 1202 etc., 1275, v. 1501, 1502. Blood and water flow simultaneously from His side, 1271, v. 1079 etc., 1271, v. 1102 etc., 1277, v. 1211 etc. He is recognized as the Son of God by the one wounding Him, 1271, v. 1096 etc., 1279, v. 1220, 1221. And by others, 1273, v. 1115. The divinity of Christ is manifested by miracles, 1287, v. 1364 etc. Christ descends into Hell to liberate the dead, 1287, v. 1382 etc., 1295, v. 1504 etc., 1307, v. 1728 etc., 1313, v. 2023 etc. The mysteries of Christ were foretold, 1287, v. 1386 etc. He is taken down from the cross by Joseph and Nicodemus, 1281, v. 1257 etc. He is received into the arms of His mother with a tender address, 1283, v. 1308 etc. He is buried by those aforementioned, 1293, v. 1493 etc. His tomb is secured by guards and a seal, 1313, v. 1869 etc. He cannot be subject to corruption, nor be held by death, 1317, v. 1916 etc. His resurrection from the tomb, 1333, v. 2028 etc. Christ manifests Himself to Mary before the other women, 1327, v. 2094 etc. How He rose, 1333, v. 2191 etc. Christ manifests Himself again to His disciples, entering a house while the doors were shut, and showing His hands and feet, 1349, v. 2194 etc. He sends the apostles and promises the coming of the Spirit, 1351, v. 2509 etc. Prayer to Christ raised from the dead, 1351, v. 2509 etc. Christ will return to judge sinners, 1221, v. 1213 etc. Christ is God-man, 1293, v. 1489, 1297, v. 1534, 1297, v. 1541, 1303, v. 1635 etc., 1311, v. 1792. Christ is manifest God, 1307, v. 1582 etc. Cleophas sees Christ on the way to Emmaus, and recounts the things seen in the house of Mary, the parent of Mark, 1347, v. 2468 etc. To a spouse, great safety when the spouse does not disagree with his spouse, 1211, v. 32 etc. Guards of the tomb come to the priests, announcing the resurrection of Christ, 1333, v. 2191 etc. They are driven to a lie by the giving of bribes, 1335, v. 2221 etc. Although they bear witness to His divinity, 1335, v. 2215, 1335, v. 2242 etc. They acquiesce to the counsel of the princes, 1337, v. 2285 etc. They approach Pilate and confirm the lie before him, 1339, v. 2292 etc. They are released unpunished, 1343, v. 2341 etc. Nevertheless, they announce the miracle in secret, 1345, v. 2380 etc. How vain is their invention, 1343, v. 2586 etc. God exists, strong, supreme, and just, 1291, v. 1442. Cunning of the devil in deceiving the first parent, 1209, v. 1 etc., 1241, v. 575 etc. The disciples all abandon Christ, 1219, v. 185. The tragedy "Christ Suffering," written in the manner of Euripides, 1207, v. 3. It is frequently cited by way of imitation, 1207, and elsewhere. Eve’s sin, 1209, v. 3 etc., 1241, v. 575 etc., 1249, v. 718, 719. Occasioned by the proud, 1285, v. 1540 etc. Jerusalem, to be delivered to the flames, 1277, v. 1196, 1289, v. 1409. Mary laments Jerusalem, which has become a den of God-killers, 1299, v. 1594 etc. Into the Lower World Christ descends to liberate the dead, 1287, v. 1381 etc., 1295, v. 1504 etc. John the Baptist, greatest of the prophets, falsely said to have been delivered to death by the Hebrew people, 1287, v. 1286, and note. His clothing and food, 1289, v. 1393 etc. John the Evangelist, disciple whom the Lord loved, 1207, v. 7. The virgin disciple, 1207, v. 29, 1275, v. 1154, 1155, 1207, v. 1165. He alone follows Christ faithfully, 1219, v. 187. John is given to Mary as a son, 1249, v. 727 etc., 1265, v. 983, 984, 1277, v. 1200, 1301, v. 1615, 1616, 1300, v. 1629. He labors with Joseph and Nicodemus at the burial of Christ, 1275, v. 1154 etc., 1283, v. 1305 etc. He clearly expounds divine mysteries, 1261, v. 932 etc., 1277, v. 1199 etc., 1303, v. 1634 etc., 1307, v. 1709 etc. John runs with Peter to the tomb, 1315, v. 2112 etc. Jonah in the belly of the fish, a figure of Christ, 1289, v. 1399, 1400. Joseph, given to Mary by the whole senate that he might be a protector of her chastity, and a guardian of Christ, 1285, v. 1350 etc. Joseph of Arimathea comes to bury Christ, 1273, v. 1133 etc. It is said he has no kinship with Christ, 1275, v. 1158, 1159. Conversely, it is said he does, 1281, v. 1281, 1282. Mary’s words, that she might urge him to Christ's burial, 1279, v. 1246 etc. With Nicodemus, he releases the dead body of Christ from the cross, 1281, v. 1237 etc. And lays it in the tomb, 1287, v. 1376 etc., 1293, v. 1465 etc. He fears the judgments of God against Jerusalem, 1305, v. 1697 etc. He is still brought forward as doubting the divinity of Christ, 1309, v. 1767. Judas Iscariot. His betrayal, 1217, v. 136 etc., 1219, v. 173 etc., 1219, v. 708 etc. The address made to Judas by an angel or a man, 1249, v. 188 etc. His fatal death is foretold, 1221, v. 231 etc. He is assailed by Mary with harsh words, 1223, v. 272 etc. What benefits he received from the Lord, 1225, v. 302 etc. He shall not escape vengeance, even if he has cast away the price of his crime, 1289, v. 1406, 1407, 1289, v. 1414 etc. The prediction of his punishment, 1305, v. 1687 etc. He dies hanging from a fork (cross), miserably wailing, 1289, v. 1426 etc. He was struck by a just judgment, 1291, v. 1433 etc. Because, what was secret he exposed to mockery in the midst of enemies, 1331, v. 2140 etc. Jews, to be punished for Christ's death and cast from the land, 1297, v. 1558 etc., 1303, v. 1665 etc., 1307, v. 1709 etc. Tears obtain grace from God and loosen the bond of sins, 1255, v. 825, 826. Lithostrotos, wrongly called the place of Calvary, 1245, v. 658. Lydian glorious cities, 1299, v. 1581. The evil man cannot be discerned by any sign of the body, 1229, v. 349, 350. Mary, Mother of God, educated in the sacred temple, 1285, v. 1346 etc. She is nourished by the hands of angels, 1285, v. 1349. She is given by the whole senate to a modest man who would be the protector of her chastity, 1285, v. 1350 etc. Mary, mother and virgin, 1207, v. 6. Why does she mourn at the time of the passion? 1207, v. 8 etc. Without the sin of the first human, the parent of the Lord would not have existed, 1207, v. 24 etc., 1209, v. 23 etc. The sin of the first human deflowers her (the earth), 1207, v. 1 etc. She feels the sword of Simeon, 1207, v. 20.

[LATIN COLUMN] ^A ... experienced birth without birth, free from labor, corruption, and passion, 1211, v. 62 etc., 1215, v. 419, 1233, v. 428 etc., 1237, v. 512 etc., 1241, v. 560 etc., 1253, v. 769, 1261, v. 914, 1265, v. 986 etc., 1267, v. 1024 etc., 1283, v. 1343, 1285, v. 1355 etc., 1297, v. 1543, 1297, v. 1519 etc. The virginity of Mary is said to have been proven by the hand of a midwife, 1241, v. 563, 564. Her joy at the Annunciation, 1213, v. 7 etc. Mary is called chaste by all the inhabitants of the earth, 1215, v. 101 etc. She wishes to run by night to see the sufferings of her Son, 1313, v. 88 etc. She is led to doubt regarding the death of her Son, who, being eternal, cannot die, 1215, v. 111 etc., 1233, v. 426, 427, 1233, v. 439, 440, 1245, v. 654, etc. She is brought forth berating Judas with harsh words, 1238, v. 266 etc., 1233, v. 472, 473, 1243, v. 611, 1247, v. 697 etc., 1251, v. 751, 755, 1259, v. 900 etc. She seems to believe the death of Christ to be contrary to the words of the angel, 1233, v. 449, 450. She herself seems to fear death, 1215, v. 107, 1255, v. 174 etc., 1237, v. 303. Mother of God, 1241, v. 573 etc., 1243, v. 599, 1265, v. 999, 1285, v. 1558. Mary is sustained by hope, 1229, v. 334 etc., 1243, v. 598 etc., 1243, v. 613 etc., 1243, v. 621, 1249, v. 876, 1259, v. 891 etc., 1289, v. 1401, 1402. Casting aside fear she proceeds to Calvary, 1257, v. 690 etc. She is given to John as his mother, 1249, v. 727 etc., 1265, v. 985, 984, 1277, v. 1200, 1301, v. 1615, 1616. Christ, while dying, exhorts her to patience, 1249, v. 730 etc. The prayers of Mary to the dying Christ are mingled with hope, grief, and indignation against the guilty, 1251, v. 738 etc., 1253, v. 767 etc., 1255, v. 802 etc. She seeks and obtains grace for Peter, 1255, v. 815 etc. Christ exhorts her to depart, granting her all things, 1255, v. 834 etc. Words of Mary to the dead Christ, 1257, v. 848 etc. She recognizes that these are in harmony with the prophecies, 1257, v. 867. The highest honors are granted to Mary throughout the whole earth, 1263, v. 962 etc. Mary is wiser than other mortals, 1269, v. 1045. She desires the deicides to perish, 1269, v. 1059 etc. She desires to bury her Son, 1273, v. 1121 etc. She falls groaning before the cross, 1279, v. 1223. Her lamentations, 1279, v. 1226 etc. She exhorts Joseph and Nicodemus to bury Christ, 1279, v. 1246 etc., 1291, v. 1415 etc. She wishes to bury her Son herself, 1281, v. 1272 etc. She takes Christ dead into her arms, speaking to him tenderly, 1283, v. 1308 etc. Address of Mary to the buried Christ, 1293, v. 1503 etc. She leaves the sepulcher, 1301, v. 1609 etc. Mourning, she does not indulge in sleep, 1313, v. 1815 etc. She sends Magdalene to inspect the tomb, 1319, v. 1930 etc. She follows her, 1321, v. 1986 etc. She finds the sepulcher without guards, 1325, v. 2011 etc. She sees an angel above the stone, 1325, v. 2025 etc. Hence she approaches the sepulcher twice, 1345, v. 2418 etc. She orders what was done by Magdalene to be recounted again, 1347, v. 2451 etc. She is the first of all to see Christ resurrected, 1327, v. 2091 etc. She embraces his feet, 1327, v. 2099, 2100. She speaks to him with most pious words, 1329, v. 2105 etc. She sat at the sepulcher and sees a second angel at the right side of the tomb, 1329, v. 2122 etc. She learns of the various circumstances of Christ’s resurrection, 1333, v. 2183 etc. She comes to the house of Mary, the mother of Mark, where she hears the disciples discussing Emmaus, 1349, v. 2194. Prayer to Mary, and her eulogy, 1353, v. 2569.

^B Maria Magdalene is delivered from many demons, 1319, v. 1945. She is sent to inspect the tomb by Mary, the mother of Christ, 1319, v. 1930 etc. See MARIA MATER, near the end. Maria, mother of Mark, 1301, v. 1612; the disciples and holy women gather in her house, 1319, v. 2177 etc. No woman is more wretched than a mother when she sees her son dead, 1267, v. 1019 etc. The wintry land of the Medes, 1299, v. 1586, 1587. Miracles performed at the death of the Lord, 1265, v. 993 etc., 1371, v. 1107 etc., 1277, v. 1202 etc. Christ destroyed death rather than died, 1259, v. 897. Women are prone to tears, 1259, v. 725, 726, 1251, v. 748. The manner of acting for sailors in a storm, 1213, v. 622 etc. Nicodemus, the nocturnal disciple, comes to bury Christ, 1273, v. 1135. Words of Mary, that she might exhort him to this task, 1279, v. 1216 etc. He takes down the body of Christ from the cross with Joseph, 1281, v. 1237 etc. And he strives to bury him in the sepulcher with spices brought by himself, 1287, v. 1376 etc., 1293, v. 1465 etc. Funeral rites, the empty pomp of the living, 1291, v. 1419 etc. Original sin, 1209, v. 1 etc. Its punishment, 1209, v. 10 etc. It forces Christ to come to the earth, in a certain way, 1209, v. 20 etc. The sun-drenched fields of the Persians, 1299, v. 1585. Peter denies Christ, 1219, v. 183. His grief, and the grace sought and obtained from Mary, 1255, v. 809 etc. The resurrection of Christ must be made known to Peter by the order of two angels, 1327, v. 2066, 1327, v. 2086, 1329, v. 2129, 1329, v. 2133. Peter comes with John to the sepulcher, 1345, v. 2412. The sun-drenched fields of the Phrygians, 1299, v. 1535. Pilate interrogates Christ; he wishes to save him, but afterwards concedes him to the populace clamoring for his crucifixion, 1231, v. 391 etc. He will not escape vengeance, though he washed his hands, 1289, v. 1406, 1407, 1289, v. 1410 etc. With the sepulcher guards lying, and indeed the priests defending them, he reluctantly gives credence, 1339, v. 2292 etc. He leaves the matter to the decision of the leaders, 1343, v. 2371, 2372. The bold populace, especially when it rules, 1325, v. 2033. The chief priests urge the soldiers given for the custody of Christ's sepulcher to lie, 1333, v. 2191 etc. They threaten, 1337, v. 2267 etc. They give bribes, 1337, v. 2280. They render them safe before Pilate, 1339, v. 2298 etc. They obtain their cause, 1343, v. 2371 etc. True sacrifices are enkindled zeal, a contrite spirit, and modest and fervent love, 1213, v. 83 etc. Blood and water flow from the side of Christ, 1271, v. 1079 etc., 1271, v. 1102 etc., 1277, v. 1211 etc. The sepulcher of Christ given by Nicodemus, 1287, v. 1376. Fortified by guards and a seal, 1315, v. 1869 etc. Visited twice by Mary, 1325, v. 2028 etc., 1329, v. 2122 etc. Burial, the performance of a meager duty bestowed upon friends, 1287, v. 1480. The sword of Simeon pierces the breast of Mary, 1209, v. 29, 30. Pride, the cause of the first sin, 1285, v. 1540 etc. To fill the mountain forest with letters, 1283, v. 1292, 1293. Tragedy. See Christus patiens. The Word of God becomes human from Mary, 1241, v. 573 etc.

ORDER OF CONTENTS

OF THE MATTERS CONTAINED IN THIS VOLUME

S. GREGORY THE THEOLOGIAN, ARCHBISHOP OF CONSTANTINOPLE. Monition on the Epitaphs and Epigrams. 9 EPITAPHS. 11 EPIGRAMS. 82 APPENDIX TO THE POEMS. 151 Monition of the new editor on the following tragedy. 151 CHRISTUS PATIENS, tragedy. 154 COSMAS HIEROSOLYMITANUS Preface of Angelo Mai. 340 Commentaries on the poems of S. Gregory of Nazianzus. 341 Histories. 348 Histories related in rhetorical works. 619 On physical things. 631 NICETAS DAVID. Preface. 631 Paraphrase of Nicetas David on the Arcane Poems of S. Gregory. 686 Poem on the canonical ibises. 813 Paraphrase of an anonymous author on the same poem. 813 S. CAESARIUS, BROTHER OF S. GREGORY. Notice. 847 FOUR DIALOGUES. 851 Dialogue I. 851 Dialogue II. 866 Dialogue III. 998 Dialogue IV. 1131 SIMILIA which Gregory of Nazianzus used in his Epistles and Poems. 1191 PROVERBS which Gregory cited cleverly and aptly. 1193 Indices. 1195

FINIS OF THE THIRTY-EIGHTH VOLUME. Paris. - From the Press of J.-P. MIGNE.