The writings of Origen, Vol. 2 (of 2)

by Origen

II.—INDEX OF PRINCIPAL SUBJECTS.

• Abaris, the Hyperborean, ii. [112].
• Abraham, i. [419];
  • and Isaac and Jacob, the names of, united with that of God, potent against demons, ii. [195]-197.
• Abstinence, the, practised by the Pythagoreans and Christians, the different reasons for, ii. [320].
• Acts of Paul, The, quoted, i. [20].
• Adam, not the name of an individual but of the whole race, ii. [206].
• Ader [Hadad], i. [389].
• Adrian and Jesus, ii. [117], [118].
• Adultery, reasons why the followers of Zeno and Epicurus abstain from, ii. [484].
• Advents of Christ, two, predicted, i. [459].
• Æsculapius and his supposed heavenly power, ii. [102], [103], [104].
• Africanus, the letter of, to Origen, i. [369], [370];
  • reply of Origen to, [371], etc.
• Ages, the, i. [85].
• Allegories in Scripture, ii. [209], [210];
  • Celsus accuses Christians of having recourse to, when ashamed of Scripture histories, [214];
  • Celsus’ objection to, refuted, [215]-217.
• Altar, the only, recognised by Christians, ii. [505].
• Altars, images, and temples, why Christians reject and abhor, ii. [480]-487.
• Ammon forbids the use of cows’ flesh, ii. [306].
• Anaxarchus, anecdote of, ii. [475], [476].
• Angel, the, who had power to hurt the uncircumcised, ii. [318], [319].
• Angels, doctrine of the Church respecting, i. [7];
  • how referred to by Paul, [45];
  • a particular office assigned to each, [65];
  • diversities among, the result of merit, [66];
  • capable of good or evil, [67], [69];
  • the substance of, [122], [123];
  • superior to men, ii. [189], [190];
  • employment and dignity of, [271], [519], [520];
  • not to be worshipped or invoked, [272];
  • that waited on Jesus, [327], [328].
• Angels, evil, ii. [517].
• Animal man, the, i. [120], [121].
• Animals, irrational, the superiority of man to, ii. [244]-256;
  • power of sorcery attributed to, by Celsus, [252];
  • knowledge of God attributed to, by Celsus, [254]-256;
  • division of, by Moses, into clean and unclean, [260];
  • according to Celsus, nearer to God and more beloved by Him than men, [263], [264].
• Annihilation of material substances not possible, i. [58].
• Anthropopathy, the, of Scripture, ii. [236], [239].
• Antichrist, ii. [385]-388.
• Antinous, ii. [117], [118], [119].
• Ἀντίχθονες, i. [86].
• Ants and bees asserted by Celsus to be not inferior in intelligence to man, ii. [246]-248.
• Apollonius of Tyana, ii. [380].
• Apopompœus, i. [223].
• Apostles, the subjects of their preaching, i. [3], etc.
• Archilochus, the poet, ii. [105].
• Aristeas of Proconnesus, the story of, ii. [106]-108;
  • and Jesus, [108]-111.
• Aristotle flees from persecution, i. [471].
• Ark, the, of Noah, ii. [207].
• Artaxerxes and Mordecai, i. [231].
• Ascension of Moses, The, quoted, i. [222].
• Ἀσώματον, i. [5].
• Augury, ii. [252], [253], [254], [255], [256], [257];
  • demons the real source of, [259]-261;
  • forbidden by Moses, [262].
• Avenging injuries, ii. [479], [480].
• Babel, the overthrow of the tower of, ii. [180], [181].
• Barnabas, The Epistle of, quoted respecting the two ways, i. [231];
  • respecting the disciples of Jesus, [468].
• Bees and ants asserted by Celsus to be not inferior to man in intelligence, ii. [246]-256.
• Betrayal, the, of Jesus by Judas, ii. [15], etc., [17], etc.
• Bethlehem, Jesus born in, i. [453].
• Birds, divination or augury by, ii. [254], [255], etc., [258], [259].
• Birth, the influence of, i. [427].
• Blessedness, the future, of the saints, not carnal, i. [145], [146];
  • but spiritual, [147]-153.
• Bodily nature, the perpetuity of the, i. [77]-79.
• Body, the, can rational creatures live without?, i. [80], [82];
  • to be made immortal and incorruptible, the resurrection of, [137], ii. [284]-292;
  • varieties in the resurrection body, i. [138];
  • a word to weak believers respecting the resurrection body, [139], etc.;
  • as well as the soul, the work of God, Celsus refuted, ii. [220]-224, [225], [226];
  • Celsus misrepresents the views of Christians respecting, [533], [534];
  • the care of, assigned by the Egyptians to thirty-six demons, [542], [543].
• Breath of the power of God, the, i. [26]-28.
• Brightness of the Father’s glory, Christ the, i. [24].
• Calimachus, his hymn to Jupiter quoted, ii. [124], [125].
• Callatians, a horrid custom of, ii. [307].
• Camel, easier for a, to go through the eye of a needle, etc., ii. [354], [355].
• Chæremon, his Treatise on Comets cited, i. [462].
• Christ, the words of, i. [1];
  • apostolical doctrine respecting, [3];
  • the only-begotten Son of God, [18];
  • the wisdom of God, [18], [19], [20];
  • the eternal generation of, [19], [22];
  • generated by the divine will, [23];
  • the image of the invisible God, [23], [24];
  • the brightness of the glory of God, [24], [25];
  • the figure of God’s person or subsistence, [25];
  • the breath of the power of God, [26];
  • the efflux of God’s glory, [28];
  • the splendour of eternal light, [30];
  • the stainless mirror of God’s ἐνέργεια, [31];
  • the image of God’s goodness, [31], [32];
  • the incarnation of, [106];
  • His union with God, [108];
  • His union with God the reward of His love, [109];
  • possessed a human and rational soul, [110], [111];
  • anointed with the oil of joy, [111], [112];
  • and Moses, as lawgivers, [275], etc.;
  • predicted, [279], etc., [285], etc.;
  • all the majesty of His divinity not confined within the limits of the body of, [345]-347;
  • Jacob’s prophecy of, [454];
  • sufferings of, predicted, [456];
  • two advents of, predicted, [459], etc.;
  • the belief of Jews and Christians in the advent of, Celsus answered, ii. 180.
  • See [Jesus].
• Christianity, the power of, i. [277], etc., [424], [425], [426];
  • its own defence, [393], [395];
  • its real evidence, [399], [400];
  • general conspiracy against, [400];
  • not a secret system, [403];
  • martyrs for, praised by Celsus, [404];
  • adaptability of, to all orders of mind, ii. [464];
  • the object of, to make all men wise, [126], [127], [128], [152];
  • Celsus’ slanders of the teachers of, refuted, [153], [154], [155], [156].
• Christians, the, accused of entering into secret associations, i. [398], [399];
  • hostility of the heathen to, [400];
  • the morals of, [400], [401];
  • regulations of, relating to idolatry, [401], [402];
  • use no incantations in casting out demons, [402], [403];
  • do not believe without a reason, [405];
  • reformed by the power of their religion, [406];
  • the points of difference between the Jews and, not trifling, ii. [85], [86], [88];
  • not rebels against the Jewish State, [90], [91];
  • the zeal of, to diffuse their principles, [92];
  • few at first, yet not very few, [93];
  • differences of opinion among, from the first, [94];
  • existence of heresies among, no reproach to, [94]-96;
  • the basis of the union of, [96], [97];
  • charged with inventing terrors, [98];
  • the religion of, compared by Celsus with that of the Egyptians, [98], [99];
  • charged by Celsus with inviting to their ranks the ignorant only, [125]-131;
  • further calumnies of Celsus against, [131], [133];
  • their mode of admitting members, [132];
  • instructions given by, graduated to the capacity of the hearers, [133];
  • desire to instruct all classes of men, [134];
  • Celsus’ calumnies respecting the way their teachers deal with the young and ignorant, [135]-138;
  • the worst invited by, to do them good, [139], [140], [141];
  • slander of Celsus, that wise men are driven from the religion of, [151];
  • charged with seeking after the unintelligent, [152];
  • other charges against the teachers of, repelled, [153]-156;
  • not won by vain hopes, [158];
  • Celsus’ ridicule of, as bats and ants, etc., [183], [184];
  • the acknowledged opinions of, which make them noble, [185], [186];
  • the character of, [187], [188];
  • do not profess to monopolize God, [188], [189];
  • the argument between the Jews and, [329];
  • sects and heresies among, [331], [333], [335];
  • old calumnies against, [365], [366];
  • Celsus confounds them with certain silly errorists, [365], etc.;
  • Celsus reviles—answer to Celsus’ revilings of, [373]-376;
  • their views of God misrepresented by Celsus, [449]-450;
  • their hope after death, [450]-451;
  • further calumnies of Celsus, [462];
  • instructed and stigmatized by Celsus, [468], [469];
  • how they live, [471];
  • why they reject images, temples, and altars, [483]-487;
  • not inconsistent in their rejection of images, [487];
  • use no barbarous words in prayer, [522];
  • do not revile the statues of the gods, [523], [524], [525];
  • the loving zeal of, for the salvation of men, [536];
  • the liberty of, [538], [539], [540];
  • urged by Celsus to help the king and fight for him—how they do this, [556]-558;
  • why they refuse to take office under government, [558].
• Christs, false, 460, 461.
• Chrysippus’ treatise On the Cure of the Passions quoted, i. [470];
  • On the Subjugation of the Passions, ii. [535].
• Churches of the Christians, and heathen assemblies, compared and contrasted, ii. [110], [112].
• Circumcision, i. [419];
  • as practised by the Jews different from that practised by the Gentiles, ii. [316], [318];
  • of Moses’ son, [318], [319];
  • abolished by Christ, [319].
• Clean and unclean animals, the reason of the Mosaic division into, ii. [260].
• Clement of Rome quoted, i. [86], [87].
• Cleomedes, the boxer, of Astypalea, ii. [105], [114].
• Clothing, the, of the soul and of the body, i. [81].
• Condescension, the, of God, ii. [172], [174], [175].
• Conflagration, the, of the world, Celsus’ cavils against, ii. [281]-285.
• Conflict, the, with the powers of evil, i. [232], etc.
• Confusion of tongues, the, at Babel, ii. [297]-299.
• Consummation, the, i. [53]-59.
• Controversy between Jason and Papiscus, The, concerning Christ, referred to, [218], [219].
• Conversion possible for the very worst, ii. [145]-148.
• Converts from Judaism do not desert the law of their fathers, ii. [1], [2].
• Corporeal and incorporeal being, i. [59]-65.
• Corporeity, will it ever be destroyed?, i. [82], [83], etc.
• Corruptible, the, putting on incorruption, i. [80], [81].
• Cosmogony, the Mosaic, the criticism of Celsus on, answered, ii. [390]-392, [402], [403].
• Cows’ flesh forbidden by Ammon, ii. [306].
• Creation, the, of the world in time, i. [253], etc.;
  • objection to the creation of the world in time answered, [255];
  • the peculiar term employed in Scripture to express, [258].
• Creation of man, the, ridiculed by Celsus, ii. [199], [200];
  • and of beast, the work of God, [220]-224.
• Creature, the, subjected to vanity, i. [63]-65, [257], [258].
• Creatures, made by God in the beginning, i. [126];
  • changeable and mutable, [128];
  • varieties of, [129], [130].
• Crocodiles, Celsus has no fault to find with the worshippers of, ii. [310].
• Cup, the prayer of Jesus respecting the, ii. [32].
• Customs, ought those of our respective countries to be followed?, ii. [305], etc.;
  • the variety and absurdity of, [306], etc.
• Cycles of mortal things, asserted by Celsus, refutation of the notion of, ii. [232], [233];
  • taught by the Stoics, [389], [390].
• Dan and Bethel, i. [390].
• Daniel, the wisdom of, ii. [127].
• Daniel, additions to the book of, in the LXX., i. [371], [372], [373].
• Darkness, outer, i. [144].
• Darkness, the rulers and powers of, obtained their degrees of evil by their own conduct, i. [69].
• Darkness, the, round about God, ii. [355].
• Days, sacred, ii. [509], [510].
• Death, how could the Jews in captivity pass the sentence of?, i. [385].
• Death, the hope of Christians after, ii. [450], [451].
• Death, the last enemy, destroyed, i. [268], [269].
• Defection, the, of men, i. [43].
• Deluge, the, the cavils of Celsus respecting, ii. [206]-208, [401].
• Demons, formulœ used against, ii. [195], [196], [197];
  • the source of augury by birds, etc., [259], [260], [261];
  • the seven ruling, referred to by Celsus, [368], [369];
  • cast out by Christians, [487];
  • the worship of, inconsistent with the worship of God, [488]-490;
  • eating things offered to, [514]-517;
  • have nothing to do with food and drink, [516]-518;
  • first-fruits not to be offered to, [519];
  • can inflict no injury on Christians, [521], [522];
  • Jesus not a demon, [524];
  • afraid of martyrs, [528];
  • not set over the fruits of the earth, [542];
  • thirty-six, among the Egyptians, have assigned to them the care of the human body, [542];
  • caution, according to Celsus, required in the service of, [544]-546;
  • other references to, [110], [113], [114], [115], [117], [194], [232], [259], [260], [261], [264], [272], [512], [544].
• Desire of knowledge, the, to be satisfied in a future state, i. [146]-151.
• Deuteronomy, the book of, i. [338], [339].
• Devil, the, and his angels, the doctrine of the Church respecting, i. [5];
  • the titles of, [45];
  • not incapable of goodness, [68];
  • the agency of, as set forth in the Old Testament, [222];
  • as revealed in the New Testament, [224];
  • not the prompter to all sins, [227]-229;
  • how he and his allied powers tempt, [229];
  • the contest against, [232], etc.;
  • the charges of Celsus against the Christians in relation to, refuted, ii. 380-384;
  • the fall of, [385].
• Diagram, a curious, referred to by Celsus as in use among certain heretics, ii. [362], [363], [368], [369], [376], [377].
• Disciples, the, of Jesus, their devotion to their Master, i. [430];
  • defended against Celsus, [466]-470;
  • justified in fleeing from persecution, [471];
  • truthfulness of, ii. [21], [23].
• Dionysius, ii. [103].
• Dioscuri, the, and Hercules, and Æsculapius, no gods, ii. [102], [103].
• Divination, ii. [254], [255], [256], [257], [258], [259].
• Doctrine of Peter, The, the apocryphal work so called, quoted, i. [6].
• Dositheans, the, ii. [349].
• Dove, the descent of a, on Jesus, i. [440], [441], [442]-446.
• Earth, the distribution of the several parts of, among superintending spirits, according to Celsus, ii. [293], etc.;
  • the correct view respecting, [296], [297].
• Ebionite, meaning of the name, i. [329].
• Ebionites, who so called, ii. [1].
• Efflux of the glory of God, Christ the, i. [28].
• Egypt, how the Hebrews were delivered from, ii. [89], [90].
• Egyptians, the, what the Israelites did with the spoil of, i. [388], [389];
  • the Jews not descended from, ii. [88]-90;
  • the religion of, foolishly compared by Celsus to that of the Christians, [98], [99];
  • inconsistently lauded by Celsus, [423];
  • assign the care of the human body to thirty-six demons, [542], [543].
• Elephants, the fidelity of, to oaths, according to Celsus, ii. [265].
• End, the, when it will come, i. [54];
  • and the beginning, [55];
  • what shall be after, [58];
  • admonitory remarks respecting, [262]-273.
• Enemy, the last, destroyed, i. [268], [269].
• Enoch, The book of, quoted, i. [352], ii. [325].
• Epictetus, an anecdote of, ii. [475], [476].
• Epicureans, reasons of the, for abstaining from adultery, ii. [484].
• Eros, the story of, from the Symposium of Plato, ii. [203]-205.
• Esaias sawn asunder, i. [377], [378].
• Esoteric and exoteric doctrines of Christianity, the, i. [403].
• Eternal generation of Christ, the, i. [19], [23].
• Etymological fancies in Scripture, i. [383].
• Euphrates, ii. [367].
• Euripides quoted, ii. [243].
• Eve, the formation of, ridiculed by Celsus, ii. [201].
• Evidences of the truth of Christianity, i. [445], [446].
• Evil, or good, every rational created nature capable of, i. [68];
  • God, not the author of, [395]-398;
  • what sort of, God may be said to cause, [398];
  • the final complete destruction of, 555.
• Evil beings, made such by themselves in their respective degrees, i. [69].
• Evils, never more nor fewer, according to Celsus—refutation of this opinion, ii. [228], [229], [230];
  • the inquiry into the origin of, difficult, [231], [232];
  • the source of, [232];
  • seeming, [235], [236];
  • allowed for good ends, [398].
• Eyes, open and shut,—the inner and outer, ii. [461].
• Faith, the reforming power of the Christian, i. [406];
  • the call to, rational, [407].
• Faith in Jesus, ii. [120].
• Fallen spirits, i. [57];
  • the restoration of, [57], [58].
• Father, Son, and Holy Spirit, a summary of the doctrine of the, i. [342], etc.
• Figure of the Father’s person, Christ the, i. [25].
• Fire, eternal, the threatening of, i. [40]-43.
• Fire, God a consuming, i. [9];
  • why God is represented as, ii. [172], [173].
• Flesh and spirit, i. [245]-248.
• Floods and conflagrations, ii. [171].
• Food, spiritual, i. [147];
  • different ways of preparing, i. 480, 481.
• Foolishness, the kind recommended by Christianity, i. [410].
• Foreknowledge, does not necessitate the events foreseen, ii. [25], [26], [27], [28];
  • the gift of, does not necessarily imply virtue, [105];
  • no proof of divinity, [262], [263].
• Foundation of the world, the, i. [256].
• Free-will, i. [4], [132], [133];
  • fully asserted, [157], etc.;
  • able to resist external causes, [161];
  • proved from Scripture, [165], etc.;
  • passages of Scripture apparently opposed to, explained, [168]-221.
• Gehenna, ii. [263], [264].
• Generation, eternal, the, of Christ, i. [19], [22], [23].
• Glory, human, forbidden, ii. [447].
• God, apostolic doctrine respecting, i. [3];
  • a Spirit, [8]-11;
  • light, ibid.;
  • fire, [9];
  • incomprehensible, [11];
  • revealed in His works, [12], [13];
  • simple and uncompounded in His nature, [12], [15];
  • the nature of, surpasses natural bodies, [15], [16];
  • invisible,—how said to be seen, [16], [17];
  • the image of, [23], [24], [262], [263];
  • omnipotent, [28], [301], ii. [149];
  • nature of His power, [31];
  • created all things, i. [34];
  • the, of the law and the prophets the same as the Father of Jesus Christ, [91], etc.;
  • not a body, [91];
  • anthropopathic expressions respecting, in the Old Testament, explained, [96], [97];
  • the justice and goodness of, [97]-105;
  • the soul of, [125], [126];
  • nothing happens without the permission of, [235];
  • what was He doing before He created the world?, [256];
  • in the end, all in all, [264], [265];
  • one, believed in by the Jews, [420], [421];
  • His dealing with the good and the bad, ii. [149], [150];
  • His descent upon earth objected to by Celsus,—meaning of His descent, [162]-166, [172];
  • by descending on earth He does not vacate heaven, [166];
  • why He desires to make Himself known to men, [167], [168];
  • in every age has passed into the souls of men, [168];
  • has revealed Himself to some preeminently, [169];
  • Celsus accuses Christians of babbling about, [171];
  • a consuming fire, [172], [173];
  • the condescension of, [172], [173], [174], [175];
  • further objections of Celsus to the descent of, to earth, answered—object of the incarnation of, [177], [178];
  • figurative language used to describe, [200], [404];
  • the one Creator of body and soul, man and beast, [220]-224;
  • anger, wrath, etc., ascribed to—how this is to be understood, [237]-239;
  • made all things for the sake of man, [239], [240], [241], [242];
  • ever near His people, [280];
  • the name given to, is not unimportant, but the contrary, [315]-317;
  • darkness round about, [355];
  • those who call Him “accursed,” [365], [366], [367];
  • in what sense said to make evil, [395], [397];
  • not incapable of persuading men, [398], [399];
  • in what sense said to repent, [399], [400];
  • the resting attributed to, [403];
  • man made in the image of, [405], [406];
  • can He be reached by a word?, [408];
  • how to know, [408], [409], [410], [411];
  • the Spirit of, [413], [414];
  • Celsus misrepresents the views of Christians respecting, [449], [450];
  • how seen, [455];
  • not confined to place, [456];
  • not known by the senses, [457], etc.;
  • hard to find out, [464], [465];
  • adapts His truth to all classes, [464]; seen in Christ, [465], [466];
  • known by the simplest Christian, through the help of divine grace, [466], [467];
  • the worship of Christ consistent with the sole worship of, [500], [501];
  • worshipped equally well in different languages, [522].
• Gods, Scythian and Greek, ii. [377], [378];
  • many, not to be served, [492], etc., [496]-500;
  • Christians do not revile the statues of the, [523].
• Goodness, divine, i. [32];
  • and justice, [97], etc.;
  • consistent with the infliction of punishment, [98], etc.
• Gospel, the, not perverted by Christians, ii. [33].
• Gospels, the, not all pure history, i. [315], [317], [320];
  • their character and authors, ii. [121].
• Greek philosophy and learning to be made subservient to Christianity, i. [388].
• Gregory Thaumaturgus, letter of Origen to, i. [388].
• Hardening, the, of Pharaoh’s heart, i. [169], etc., [176]-191.
• Healing art, the possession of the, does not necessarily imply virtue, ii. [105].
• Heaven, i. [88], [89], [90], [152].
• Heavenly bodies, the, animated and endowed with souls, i. [59]-65.
• Heavenly Dialogue, A, quoted by Celsus, ii. [503].
• Heavens, the, opened to Jesus at His baptism, i. [448], [449], [450];
  • not called God, nor worshipped by the Jews, ii. [275]-279.
• Hebrew Master, the, of Origen, cited, i. [35].
• Hebrews, the, not Egyptians by descent,—how freed from Egyptian bondage, ii. [88]-92.
• Hercules, proposed by Celsus to Christians as an object of homage,—the character of, ii. [475], [476].
• Heresies among Christians no reproach, ii. [96]-98, [331]-333, [335].
• Hermas, The Shepherd of, quoted, i. [34], [35], [230], [301].
• Herod seeks to destroy the child Jesus, i. [464], [465].
• Heroes proposed by Celsus to the Christians as objects of homage superior to their own, ii. [475].
• Hesiod quoted as to the formation of Pandora, ii. [201], [202].
• Holy Spirit, the, the apostolic doctrine of, i. [3];
  • what, [10];
  • the existence of, [33];
  • what we are taught in Scripture respecting, [34];
  • not created, [35];
  • one of the two seraphim of Isaiah, ibid.;
  • reveals God, [36];
  • the nature of His working as distinguished from that of the Father and the Son, [37]-40, [41], [43];
  • taken from the unworthy, [39];
  • dwells in the renewed, [39], [40];
  • bestowed on the saints, [40];
  • one, [114];
  • every rational creature receives a share of, [114], [115];
  • the advent of, after the ascension of Christ, [115];
  • gifts of, [116];
  • the Paraclete, [116], [117].
• Homer quoted respecting the sparrow, serpent, and eagle, ii. [258].
• Hope, the, of Christians after death, ii. [450], [451].
• Human nature, the dignity of, ii. [183]-186.
• Humility, ii. [352], [353].
• Idol festivals, why not take part in?, ii, [511], [512].
• Idolatry, even heathen philosophers condemn, i. [401].
• Idols, abstinence from meats offered to, ii. [514], [515], [516].
• Ignorance receives no sanction from Christianity, ii. [125]-131, [154].
• Image of God, the, man made in, i. [262]-264, ii. [405], [487].
• Image of God’s goodness, the, i. [32].
• Image of the invisible God, Christ the, i. [23], [24].
• Images, not gods, ii. [121];
  • the making of, forbidden to the Jews, [193];
  • why Christians reject, [480]-487;
  • the true, of God, [505], [506].
• Immortality, the, of rational natures, i. [353].
• Incantations, not used by Christians, i. [402], [403];
  • the power of names in, ii. [315], [316].
• Incarnation, the, of Christ, i. [105];
  • the wonderfulness of, [106], [107];
  • the intermediacy of Christ’s soul between the flesh and God in, [108], [109];
  • the assumption of the soul in, a reward of that soul’s virtues, [109];
  • difficulty as to Christ’s possessing a human soul, removed, [110];
  • the subject illustrated, [111], [112];
  • implies no change in God, the object of, ii. [174], [175], [176]-179;
  • cavilled at and ridiculed by Celsus, [415], [416], [421], [422].
• Incorporeal, meaning of the term, i. [5], [6].
• Inspiration, the, of the Scriptures, i. [274], [285].
• Instinct and reason, ii. [250]-253.
• Interpretation, of the promises, not literal, but spiritual, i. [143]-148;
  • of the Scriptures, the true method of, [291]-323.
• Isis and Osiris, ii. [309].
• Israel, the carnal and spiritual, i. [327].
• Jacob, and Esau, i. [133], [134];
  • wrestles with an angel, [234];
  • his prophecy of Christ, [455].
• James, the brother of our Lord, i. [447].
• Jesus, His conversation with the woman of Samaria, i. [11];
  • silence of, before His judges, [393];
  • charge of sorcery against, power of His name, [402], [403];
  • acted by a divine power, [424], [425], [426];
  • Celsus introduces a Jew disputing with, and refuting, [426], [427];
  • Celsus’ defamation of, turned into an argument to enhance the glory and divine power of, [427], [430];
  • the attachment of His disciples to, and His death for men, [430], [431];
  • the miraculous birth of, vindicated against Celsus, [431], [432];
  • predicted to be born of a virgin, [433];
  • no rational objection to the birth of, from a virgin, [437];
  • absurdity of imputing the miracles of, to magic, [438], [439];
  • descent of a dove on, [440], [441], [442], [443];
  • no grounds for believing in Moses while He is rejected, [444], [445];
  • evidence of the divinity of the doctrine of, [445], [446];
  • the heavens open to, [448], [449], [450];
  • prophecies relating to, [451], [452], etc.;
  • born in Bethlehem, [453];
  • the disciples of, Celsus’ account of them, [466]-470;
  • flight of, into Egypt, justified against Celsus, [472], [473];
  • the miracles of, defended, [474];
  • the miracles of, not wrought by magic, [474]-476;
  • Celsus’ silly carping about the body of, exposed, [476], [477];
  • His promise of the Spirit of truth, ii. [3];
  • observed the Jewish law, [7], [8];
  • not arrogant, but meek and lowly, [8];
  • inconsistency of the Jews in rejecting, [9], [10];
  • Celsus’ impeachment of the Godhead of, answered, [10], [11];
  • never broke His promise, [13];
  • never attempted disgracefully to hide from His enemies, [14];
  • the betrayal of, [15];
  • the argument of Celsus founded on the betrayal of, answered, [17], etc.;
  • predictions respecting,—Celsus’ mode of dealing with the predictions respecting, refuted, [18], [21];
  • the disciples of, lovers of truth, [21];
  • really suffered, died, and was raised from the dead,—an objection met, [22]-24;
  • if He foreknew the traitor and perjurer, why did they not desist from their purpose?, [24], [25];
  • His foreknowledge did not compel the events foreknown, [25]-28;
  • His suffering real, and voluntarily and submissively endured, [29]-33;
  • predictions concerning the life of, [34], [35];
  • the union of kingdoms at the time of the birth of, [35], [36];
  • objection of Celsus drawn from the genealogies of, [37];
  • ‘what great deeds did He perform, being a God?’ answered, [37], [38];
  • could He not have delivered Himself from His enemies?—punishment of the enemies of, [38], [39], [40];
  • blood and water flow from the side of,—Celsus’ mockery of this, [40];
  • vinegar and gall given to, [41];
  • objection of Celsus that He gained over no one in His life,—why the Jews are blamed for not believing in, [42]-45;
  • Celsus’ assertion that He did not show Himself pure from evil, [43], [44];
  • numbered with transgressors, [45], [46];
  • conduct of the disciples on His being apprehended,—Celsus’ argument founded on this refuted, [47];
  • Celsus’ assertion that He only gained over ten sailors and tax-gatherers, [47], [48];
  • why Christians were won over to, [48], [49];
  • refutation of Celsus concerning the miracles of, [49]-57;
  • and the heroes of heathenism compared, [59], [60];
  • the resurrection of, [60];
  • ought He to have appeared after His resurrection to His persecutors?, [65]-70;
  • why did He not escape from the cross?, [71], [72];
  • to whom He appeared after His resurrection, [74];
  • purposes of His mission, [75];
  • Celsus’ argument derived from the incredulity of the Jews, answered, [77]-81;
  • censured by Celsus for using threats, [79], etc.;
  • unbelief of the Jews as to, predicted and punished, [82], [83];
  • the power of, to diffuse His doctrine and convert men, [83], [84];
  • not to be compared with Æsculapius, Hercules, etc., [102], [103];
  • nor with Aristeas of Proconnesus—advantages derived from, [106]-111;
  • nor with Abaris the Hyperborean, [112];
  • nor with the Clazomenean, [113];
  • nor with Cleomedes of Astypalea, [114];
  • nor with Zamolxis, [115], [116];
  • nor with Adrian, [117], [118];
  • nor with Antinous, [119], [120];
  • the human nature of, changed into God, [122], [123];
  • and Cretan Jove, [124], [125];
  • Celsus’ objection that He was sent to sinners, [141], [142], [143];
  • suffering of the Jews for their crime against, [182], [526], [527];
  • cavils of Celsus respecting—not the only one sent from God to men, [321], [322];
  • angels wait on—reply to Celsus on this point, [327], [328];
  • the soul of, joined to the Word, [389], [390];
  • personal appearance of—Celsus’ reproaches respecting this, [418]-420;
  • appearances after His resurrection not shadowy, [456];
  • conduct of, under His sufferings, [476], [477];
  • death of, [478];
  • the worship of, consistent with the worship of the one God, [500], [501];
  • the Son of God, [501], [502];
  • not a demon, [523], [524];
  • fruitfulness of the death of, [527].
• Jews, the, mutilated the Scriptures of the Old Testament, i. [377], [379];
  • Celsus casts a slight upon, [411], [412];
  • Numenius and others speak favourably of, [412], [413];
  • the antiquity of, [413];
  • believe in one God, [420], [421];
  • falsely accused by Celsus of angel-worship and sorcery, [424];
  • the inconsistency of, in rejecting Jesus,—their unbelief foretold, ii. [9], [10], [77], [82], [83];
  • punishment of their unbelief, [10];
  • what they are to be blamed for respecting Jesus, [41];
  • the points of difference between Christians and, not foolish, [85], [86], [88];
  • how they adhere to their religion, [87], [88];
  • blunder of Celsus as to the Egyptian descent of, [88], [89];
  • the punishment of, for their treatment of Jesus, [182];
  • Celsus’ ridicule of Christians and, [183];
  • vindicated against Celsus, the law and polity of, [192], [193];
  • the genealogy of, [195], [197], [198];
  • do not worship the heavens, [272], [273];
  • do not consider the heavens to be God, [274];
  • do not bow down to angels, [276], [277], [278];
  • defended against the false charges of Celsus, [312], [313];
  • have nothing in common with the Persians in the worship of God, [314];
  • the circumcision practised by, different from that of other nations, [317], [318];
  • reason of their abstinence from swine’s flesh, [319], [320];
  • were highly favoured by God, [320], [321], [530], [531].
• Job, additions to the book of, in the LXX., i. [378];
  • and in the Hebrew text, ibid.
• John the Baptist referred to by Josephus, i. [447].
• Jonah and Jesus, ii. [478].
• Joseph, Celsus’ cavils respecting, ii. [213].
• Judaism, converts from, do not desert the law of their fathers, ii. [1], [5], [6].
• Judas, the conduct of, in betraying, and after betraying, Jesus, ii. [15], [16];
  • foretold, [27].
• Judea and Jerusalem, figures of a heavenly land, ii. [451].
• Jupiter, the Cretan, ii. [124], [125].
• Just man, the, promised riches, ii. [444];
  • how he slays and prevails, [445].
• Justice and goodness, their harmony and consistency, i. [97]-105.
• Καταβολή, i. [256], [258].
• Kings, the favour of, according to Celsus, to be sought, ii. [547], [548];
  • swearing by the fortune of, [549];
  • how Christians fight for and help, [556], [557].
• Knowledge, the increase of, in the future state, i. [148]-151.
• Κόσμος, i. [86].
• Labour, the wisdom of the necessity of, laid on man, ii. [242].
• Laius, and the oracle given to, ii. [26], [27].
• Land, the good, promised by God to the righteous, ii. [450], [451], [452].
• Languages, the confusion of, at Babel, ii. [297], [298], [299].
• Law, is it the king of all things?, ii. [310], [311].
• Law of Moses, the, the irrationality and impossibility of some of its precepts taken literally, i. [317]-320;
  • twofold, ii. [443], [444];
  • promises riches to the just, [444].
• Laws, ancestral, is it impiety to abandon them?, ii. [293]-298;
  • when those of states and natural, are opposed, which to be followed?, [307], [308].
• Light, the, not to be worshipped, ii. [278], [279];
  • and darkness, [409], [410].
• Light, God is, i. [8], [31].
• Lot and his daughters, the story of, assailed by Celsus,—explanation of, ii. [211], [212].
• Lucifer, his fall from heaven, i. [51]-53.
• Magi, the visit of the, to Jesus, i. [461], [464].
• Magic, the miracles of Jesus not wrought by, i. [474]-476;
  • over whom it has power, ii. [379], [380].
• Man, the account of the creation of, ridiculed by Celsus, ii. [199], [200];
  • all things made for the sake of, [239], [240]-244;
  • superiority of, over irrational animals, [244]-256.
• Marcion, ii. [324], [417].
• Martyrs, demons afraid of, ii. [528].
• Masters, no man can serve two, ii. [493].
• Meats and drinks, abstaining from, ii. [514], [515], [516].
• Mediator, the, through whom we come to God, ii. [271], [272].
• Men, not be compared to bats and worms, as Celsus compares them,—the dignity of their nature, ii. [182]-185;
  • God’s care over the first, [246].
• Minerva, ii. [550].
• Miracles of Jesus, the, their greatness, i. [474];
  • not wrought by magic, [474]-476;
  • vindicated against Celsus, ii. [49]-57.
• Miraculous appearances, on Greek testimony, witnessed by men, ii. [326], [327].
• Mithrus, the mysteries of, referred to by Celsus, ii. [260], [262].
• Moses, his history assailed by Celsus, i. [414], [415];
  • a challenge on behalf of the laws of, [415], [416];
  • Celsus strives to discredit his account of creation, [416];
  • a divine spirit in, [417];
  • excellency of the history transmitted by, [418];
  • no reason for believing in, while rejecting Christ, [444], [445];
  • and Jesus, the miracles of, ii. [54]-57, [58], [59];
  • the antiquity of, [171];
  • his division of animals into clean and unclean, [260], [261];
  • the cosmogony of, taken exception to by Celsus, [390]-392, [402], [403].
• Name of Jesus, the power of, i. [403].
• Names, the origin, power, and mystery of, i. [421], [422], [423];
  • not unimportant, ii. [315];
  • the power of, in invocations, [316].
• New heavens and new earth, the, i. [56], [58].
• Numenius, his treatise on The Good, i. [412].
• Old Testament, the, and the New, their teaching harmonious, ii. [444], etc., [447].
• Only-begotten Son of God, Christ the, i. [18];
  • the self-abasement of, [259].
• Ophites, the, referred to, ii. [362], [365], [366], [367], [462].
• Opposing powers, or powers of darkness, the, i. [222], etc.;
  • our conflict with, [232], etc.
• Oracles, ii. [426], [456];
  • and responses, [529];
  • and the words of the prophets, [530].
• Orpheus, proposed by Celsus to Christians as an object of homage, ii. [275], [276].
• Osiris and Isis, ii. [309].
• Pandora, Hesiod’s description of the formation of, ii. [201], [202].
• Pappæus, ii. [315]-317.
• Parables, why Jesus spoke in, i. [195]-202.
• Paraclete, the, i. [114], [116].
• Paradise, the, prepared for departed saints, i. [151].
• Passions, the, which affect the soul, i. [141].
• Pastor, The, of Hermas, quoted, i. [34], [35], [230], [301].
• Paul, his desire to depart, i. [159], [160];
  • his wisdom, ii. [100], [101].
• Persecution, Jesus and His disciples justified in avoiding, i. [471].
• Persians, and Jews hold nothing in common in the worship of God, ii. [214];
  • mysteries of the, [360];
  • have no temples, [483];
  • worship the creature, [485], [486].
• Peter, his superstitious adherence to Jewish observances,—how delivered from it, ii. [1]-3.
• Pharaoh, the hardening of the heart of, i. [171]-191.
• Philosophers, the folly and error of, ii. [470].
• Phœnix, the, ii. [265].
• Planets, the, i. [87].
• Plato, quoted respecting Eros, ii. [203]-205;
  • and Scripture, the respective styles of, [336]-338;
  • the inefficacy of his teaching compared with that of the Scriptures, [339]-341;
  • Jesus does not quote and pervert the words of, as Celsus asserts, [354];
  • excelled by the Scriptures in his idea of God, [355], [366];
  • quoted as to Elysium, [450];
  • quoted as to certain precious stones, [452];
  • his Timœus quoted, [464];
  • on the avenging of injuries, [479].
• Potter, the, his power over the clay, i. [211], etc.
• Power of God, the, i. [26], [28].
• Prayer, to whom it is to be made, ii. [272], [273];
  • Christians use no barbarous names in, [522].
• Precious stones, certain, spoken of by Plato, ii. [452].
• Predictions, respecting India, Egypt, and Babylon, etc., 331, 332;
  • respecting Jesus Christ. See Prophecies.
• Pre-existence, the, of rational creatures, i. [256]-258.
• Prejudice, the power of, i. [455].
• Principalities and powers of darkness, the, i. [68]-70.
• Prino-prisein and Schino-schisein difficulty of interpretation, the, i. [375], [381], [383].
• Promises, the, of future good, not to be interpreted literally and carnally, i. [145]-153.
• Prophecies, the, the cavils of Celsus respecting, answered, ii. [431]-440, [441], etc.;
  • relating to Christ, [451], [453], etc., [456]-458, [459].
• Prophets, the, the various ways God spake to, i. [380];
  • quoted from each other, [386];
  • necessary for the Jews, [436], [437];
  • the character of, ii. [430], [431];
  • power of the words of, [530].
• Providence, divine, maintained against Celsus, ii. [240]-244, [266];
  • incorrect views of, rectified, [488], [489].
• Πσυχή, i. [123].
• Punishment, future, the Christian doctrine of, i. [140], etc., ii. [524], [532], [534], [535].
• Pythagoreans, the abstinence practised by, ii. [320].
• Pythian oracle, the, ii. [426], [429].
• Qualities always belong to substances, i. [351].
• Queen of Sheba, the, ii. [126].
• Rational natures, various, i. [44], [45];
  • capable of sin, [45];
  • evil, [45], [46];
  • whether any were created so as to be incapable of sin or of virtue, [46], [47];
  • the glory of some and the wickedness of others not original and essential to their being, but the result of desert, [48], [69];
  • never sink into the condition of irrational animals, [70];
  • can they lead an existence out of the body, [82];
  • the immortality of, [353], etc.
• Repentance, attributed to God, ii. [399], [400].
• Resting, predicated of God, ii. [403].
• Restoration, the, of fallen beings, i. [56], [57].
• Resurrection, the, of the body, i. [136];
  • weak believers instructed on the subject, [139];
  • ridiculed by Celsus, explained and defended, ii. [282], [285], [286]-288, [454], [455].
• Resurrection, the, of Jesus, ii. [59]-62;
  • the belief of, not the product of a dream, [63];
  • why did not Jesus show Himself to His enemies after, [65]-70;
  • His appearances after, not phantom-like, [457].
• Riches, promised to the just man, in what sense, ii. [444];
  • Jesus gave no laws contrary to this promise of, [446].
• Samaritan woman, Jesus converses with a, i. [11].
• Satan, ii. [385];
  • and Antichrist, [385], [386]. See [Devil].
• Scriptures, the, the teaching of the Church respecting, i. [5];
  • the inspiration of, [274], etc., [285], etc.;
  • the superhuman element in, does not present itself to the uninstructed, [287]-290;
  • how to be regarded and understood, [291], [294], [299];
  • a threefold sense in, [300];
  • the soul of, [303]-308;
  • the mysteries contained in, [308], etc.;
  • stumbling-blocks in, [212];
  • the histories of, not all pure history, but some to be mystically understood, [313]-322;
  • in regard to many things, the historical and literal sense of, the true sense, [323];
  • passages of, which are true in their historical sense, more numerous than those which are to be spiritually understood, [324];
  • the need of careful search to distinguish between what is literal in, and what is not, [325];
  • our duty to grasp the whole meaning of, [326];
  • etymological fancies in, [383];
  • exhortation to the study of, [390];
  • many of the histories of, allegories, ii. [209], [210];
  • simplicity of the style of, compared with that of Plato, [326]-338;
  • the inefficacy of the teaching of Plato compared with that of, [339]-341;
  • exceed Plato in the idea they give of God, [355], [356].
• Scythian and Greek names of God, ii. [377], [378].
• Secret associations, Christians charged by Celsus with entering into,—reply, i. [390].
• Sects among Christians, ii. [331]-333, [335].
• Seeing God, i. [16], [17], ii. [465], [466].
• Sense and the senses, i. [15].
• Septuagint, additions to the Scripture in the—defence of these additions, i. [371]-373.
• Seraphim, the, i. [35], [340], [341].
• Serapis, ii. [309].
• Seriphian and Themistocles, i. [428].
• Serpent, the, Celsus ridicules the story of the temptation by, ii. [203];
  • is the devil, [483].
• Shepherd of Hermas, The, i. [34], [35], [230], [301].
• Sicarians, the, ii. [19].
• Silence, the, of Jesus before His judges, i. [393].
• Simonians, the, ii. [332], [348].
• Sin, incentives to, ii. [226].
• Sinners, Christianity invites and restores to virtue, ii. [139]-144;
  • a change of life possible for, asserted against Celsus, [145]-149.
• Sneezing, according to the poets, prophetic, ii. [261].
• Socrates pronounced the wisest of men, ii. [429].
• Son, the only-begotten, of God, Christ the, i. [18];
  • self-abasement of, [257];
  • subjection of, to the Father, [260]-262;
  • the generation of, [342], [343];
  • the advent and incarnation of, [345]-347;
  • the dignity of, ii. [308], [388], [389], [502];
  • the soul of Jesus joined with, [389], [390];
  • Celsus misrepresents the views of Christians respecting, [503].
• “Sons of God” and “daughters of men,” ii. [325].
• Sorcery, Jesus charged with, by Celsus, i. [402], [403];
  • the Jews charged with, [424];
  • the miracles of Jesus not wrought by, ii. [49]-56;
  • the power of, attributed by Celsus to certain animals, [252], etc.
• Soul, the, apostolic teaching respecting, i. [4];
  • a lost, [121], [122];
  • meaning of the word, [123], [124];
  • and spirit of Christ, [125];
  • why acted on sometimes by evil spirits and sometimes by good, [242], etc.;
  • and body alike the work of God, ii. [220]-226.
• Souls, various sorts of, 118, 119;
  • of angels and of God, 119, 120;
  • has man two?—three theories discussed, 244-252;
  • good and bad, ii. [428].
• Spirit,—what?, i. [9].
• Spirit of truth, the, promised by Jesus, ii. [3], [4];
  • perpetually bestowed, [412], [413].
• Spirits, wicked, their mode of operation, i. [241];
  • good, their agency, [242].
• Spiritual body, the, i. [266], [267].
• Splendour of the eternal light, Christ the, i. [30].
• Spoiling the Egyptians, i. [388], [389].
• Star, the, of the wise men, i. [462], [464].
• Stars, living rational beings capable of sin, i. [61], [62].
• Stony heart, the, how taken away, i. [191], etc.
• Stumbling-blocks designedly placed in the Scriptures, i. [312].
• Subjection, the, of the Son to the Father, i. [260], etc.
• Substance, i. [350].
• Suffering of Christ, the, predicted, i. [456], [457].
• Sun, the, and other planets endowed with life and souls, i. [59]-65.
• Superiority and inferiority, not to be decided by a bodily standard, ii. [184].
• Susanna, the story of, inquiry of Africanus respecting the genuineness of, i. [369], [370];
  • Origen’s defence of the genuineness of, [371], etc.
• Swine’s flesh, abstinence from, ii. [319], [320].
• Temple, the true, of God, i. 506, 507.
• Temptations, proportioned to the strength of the tempted, ii. [227]-229;
  • human, treated of at large, [244], etc.
• “Things in heaven, earth, and under the earth,” ii. [57].
• Thomas, the scepticism of, ii. [64], [65].
• Thoughts, how suggested, i. [229], [230].
• Threefold sense of Scripture, the, i. [300], etc.
• Thrones, dominions, etc., i. [56].
• Tobias, i. [384].
• Trinity, the, the unity and operations of the persons of, i. [37]-41;
  • the sum of the doctrine of, [342], etc.
• Truth is truth, by whomsoever spoken, ii. [480];
  • how served up as food by philosophers and prophets and the disciples of Christ, [480], [481].
• Typical interpretation, i. [306].
• Tyre, the prince of, i. [49]-51.
• Union among Christians, the basis of, ii. [96], etc.
• Unity of opinion, not characteristic of Christians from the beginning, ii. [94].
• Vanity, the creature made subject to, i. [63]-65, [257], [258].
• Variety, the, of creatures in the world, i. [128];
  • accordance of this with righteousness and reason, [131], etc.;
  • brought to pass by the free-will of individuals, [132]-136.
• Veil on the heart, the, i. [9].
• Vessels to honour and to dishonour, i. [213].
• Vinegar and gall, the, predicted, ii. [41].
• Virgin Mother, the, vilified by Celsus, vindication of, i. [426], [427], [431], [433];
  • prediction of the birth of Christ of, [434], [435];
  • the birth of Jesus of, open to no fair objection, [437], [438].
• Will, the free, i. [4], [132], [133], [157], etc.;
  • able to resist external causes, [161];
  • its freedom proved from Scripture, [165].
• Wisdom, threefold, i. [237];
  • of the world, [238];
  • of the princes of the world, [239];
  • the sort condemned by Christianity, [410];
  • of Christianity, [100], [101];
  • Christianity designed to impart, [126], etc.;
  • human and divine, [350], [351], [352].
• Wisdom of God, Christ the, i. [19], [20], [26], [28].
• “Wood, hay, stubble,” ii. [173].
• Word, the incarnation of the, ii. [174], [175];
  • different appearances of the, [176];
  • final universal victory of the, [555].
• Words, not to be specially considered by searchers after truth, but the meaning of, i. [339], [341].
• Words of Christ, the, i. [1].
• World, the, the doctrine of the Church respecting, i. [5];
  • the great variety in, [72];
  • cause of the variety in, [72], [73];
  • the unity of, in diversity, [73], [74];
  • the oneness of, proved from Scripture, [75];
  • the matter of, and its transformations and qualities, [75];
  • the matter of, not uncreated, [76], [77];
  • the beginning of,—was there one before, and shall there be one after?, [79];
  • this, the conclusion of many ages, [85];
  • different meanings of the word in Scripture, [86];
  • another besides this, [86], [87], etc.;
  • comprehensiveness of, and variety of creatures in, [128]-130;
  • the accordance of this variety in, with righteousness and reason, [131], etc.;
  • the cause of the variety in, [134]-136;
  • had its beginning in time, [253];
  • shall come to an end, [255], etc.;
  • another shall exist after this, [255];
  • the end of, [262], etc.
• Worlds, the, not similar, but dissimilar, i. [84].
• Worship, to be given to God alone, and not to gods or demons, ii. [489]-500;
  • of the Father and the Son, [500], [501];
  • equally acceptable to God in different languages, [522].
• Wrath of God, the, ii. [237]-239.
• Zeno, the reasons why the followers of, abstain from adultery, ii. [484].
• Zipporah, and the circumcision of Moses’ son, ii. [318], [319].

END OF VOL. II.

MURRAY AND GIBB, EDINBURGH,

PRINTERS TO HER MAJESTY’S STATIONERY OFFICE.

Footnotes

[1]. Cf. Redepenning’s Origenes, vol. i. pp. 417-420 (Erste Beilage: über Origenes Geburtsjahr und den Ort, wo er geboren wurde).

[2]. Cf. Ibid. (Zweite Beilage: über Namen und Beinamen der Origenes).

[3]. Encyclopaedie der Katholischen Theologie, s.v. Origenes.

[4]. Hist. Eccles. b. vi. c. ii. § 9.

[5]. Hist. Eccles. b. vi. c. ii. §§ 10, 11.

[6]. Eusebius, Hist. Eccles. b. vi. c. ii.: Ἔπεχε, μὴ δι’ ἡμᾶς ἄλλο τὶ φρονήσης.

[7]. τῆς ἐξ ἐκείνου περὶ τὴν πίστιν ὀρθοδοξίας ἐναργῆ παρείχετο δείγματα.

[8]. The obol was about three-halfpence of our money.

[9]. For a full discussion of the doubts which have been thrown upon the credibility of Eusebius in this matter by Schnitzer and Baur, cf. Redepenning, Origenes, vol. i. pp. 444-458, and Hefele, Encyclopaedie der Katholischen Theologie, s.v. Origenes.

[10]. Euseb. Hist. Eccles. b. vi. c. 19, § 16.

[11]. Ibid. b. vi. c. 19.

[12]. Ibid. b. vi. c. 18.

[13]. Euseb. Hist. Eccles. b. vi. c. 23.

[14]. Euseb. Hist. Eccles. b. vi. c. 21: παρ’ ᾗ χρόνον διατρίψας, πλεῖστά τε ὅσα εἰς τὴν τοῦ Κυρίου δόξαν καὶ τῆς τοῦ θείου διδασκαλείον ἀρετῆς ἐπιδειξάμενος, ἐπὶ τὰς συνήθεις ἔσπευδε διατριβάς.

[15]. Cf. Hefele, Encyclopaedie, etc., s.v. Origenes.

[16]. Ἐπειγούσης χρείας ἐκκλησιαστικῶν ἕνεκα πραγμάτων.

[17]. Cf. Redepenning, vol. i. p. 406, etc.

[18]. Cf. ibid.

[19]. Hist. Eccles. b. vi. c. 22 and c. 33.

[20]. With the exception of the first book; cf. Migne, vol. ix. pp. 542-632.

[21]. Cf. Photii Bibliotheca, ed. Hoeschel, p. 298.

[22]. Eusebius expressly mentions that both these works, among others, were published before he left Alexandria.—Hist. Eccles. b. vi. c. 24.

[23]. s.v. Origenes.

[24]. Hist. Eccles. b. vi. c. 19.

[25]. Ibid.

[26]. Ibid. b. vi. c. 8.

[27]. ὁ ἀκρωτηριάσας ἑαυτὸν μὴ γενέσθω κληρικος. Cf. Redepenning, vol. i. pp. 208, 216, 218.

[28]. Cf. Redepenning, vol. i. p. 409, note 2.

[29]. Hist. Eccles. b. vi. c. 8.

[30]. Origen’s Works, vol. i. pp. 323-4 (Ante-Nicene Library).

[31]. Cf. Contra Celsum, i. c. viii. ad fin.

[32]. Cf. Redepenning, vol. ii. p. 131, note 2.

[33]. Contra Celsum, i. ch. viii.

[34]. Preface, § 6; cf. vol. i. p. 397.

[35]. πιθανώτατος.

[36]. אֶבְיוֹן.

[37]. Cf. Acts x. 9-15.

[38]. Cf. Gal. ii. 12.

[39]. Cf. Acts xxi. 26.

[40]. John xvi. 12, 13.

[41]. Gal. iv. 21, 22.

[42]. 1 Cor. ix. 8.

[43]. Rom. xvi. 25.

[44]. τῶν ἐπιπολαιότερον καὶ μυθικώτερον αὐτοῖς ἐντυγκανόντων.

[45]. John v. 46, 47.

[46]. Mark i. 1, 2.

[47]. ἕωλα.

[48]. μύθους καὶ λήρους.

[49]. τοῖς κάτω Ἰουδαίοις.

[50]. μυθολογίας.

[51]. Ps. lxxvii. 2.

[52]. Ps. cxix. 18.

[53]. ἀλαζονεία.

[54]. Matt. xi. 29.

[55]. John xvi. 4.

[56]. Luke xxii. 27.

[57]. Isa. vi. 9.

[58]. Matt. xxvi. 38.

[59]. Herodot. b. i. 47.

[60]. καὶ Θεὸν κατὰ τὸν τῶν ὅλων Θεὸν καὶ πατέρα. “Ex mente Origenis, inquit Boherellus, vertendum ‘Secundo post universi Deum atque parentem loco;’ non cum interprete Gelenio, ‘Ipsius rerum universarum Dei atque Parentis testimonio.’ Nam si hic esset sensus, frustra post ὑπὸ τῶν προφητῶν, adderetur κατὰ τὸν Θεόν. Præterea, hæc epitheta, τὸν τῶν ὅλων Θεὸν καὶ πατέρα, manifestam continent antithesin ad ista, μεγάλην ὄντα δύναμιν καὶ Θεόν, ut Pater supra Filium evehatur, quemadmodum evehitur ab Origene infra libro octavo, num. 15. Τοῦ, κατά, inferiorem ordinem denotantis exempla afferre supersedeo, cum obvia sint.”—Ruæus.

[61]. Ps. cxlviii. 5.

[62]. περιγεγραμμένον τινα.

[63]. John i. 26.

[64]. Matt. xviii. 20.

[65]. Matt. xxviii. 20.

[66]. 1 Cor. vi. 16.

[67]. εἰ γὰρ κατὰ τὴν Παύλου διδασκαλίαν, λέγοντος· “ὁ κολλώμενος τῷ κυρίῳ, ἓν πνεῦμα ἐστι·” πᾶς ὁ νοήσας τί τὸ κολλᾶσθαι τῷ κυρίῳ, καὶ κολληθεὶς αὐτῷ, ἕν ἐστι πνεῦμα πρὸς τὸν κύριον· πῶς οὐ πολλῷ μᾶλλον θειοτέρως καὶ μειζόνως ἕν ἐστι τὸ ποτε σύνθετον πρὸς τὸν λόγον τοῦ Θεοῦ;

[68]. Matt. xii. 24.

[69]. Matt. xxvi. 61.

[70]. John xviii. 4 sqq.

[71]. Matt. xxvi. 52-54.

[72]. Matt. xxvii. 3-5.

[73]. διάπυρος καὶ σφοδρά.

[74]. ἀπίθανον.

[75]. Ps. cix. 1, 2.

[76]. Ps. cix. 8.

[77]. τερετίσματα.

[78]. Cf. Clem. Alex. Strom. v. c. ix.

[79]. δοκούσῃ δεινότητι ῥητορικῇ.

[80]. Matt. x. 18.

[81]. Modestinus, lib. vi. Regularum, ad legem Corneliam de Sicariis: “Circumcidere filios suos Judæis tantum rescripto divi Pii permittitur: in non ejusdem religionis qui hoc fecerit, castrantis pœna irrogatur.”

[82]. Matt. x. 18.

[83]. Matt. xxiv. 14.

[84]. ὅσα περὶ τούτου καὶ παρὰ τῷ Παύλῳ πεφιλοσόφηται.

[85]. Cf. Plato, de Rep. x.

[86]. Cf. Plin. Nat. Hist. vii. c. 52.

[87]. John x. 18.

[88]. John xix. 52.

[89]. Οὐ μόνον οὖν οὐχ ὁ νεκρὸς ἀθάνατος, ἀλλ’ οὐδ’ ὁ πρὸ τοῦ νεκροῦ Ἰησοῦς ὁ σύνθετος ἀθάνατος ἦν, ὅς γε ἔμελλε τεθνήξεσθαι.

[90]. Rom. vi. 9.

[91]. οὕτως ἀθρόως.

[92]. εὐτελέσι.

[93]. ἀργὸς λόγος.

[94]. Euripid. Phœnissæ, 18-20.

[95]. ἀντὶ τοῦ ἔσται.

[96]. Matt. xxvi. 23.

[97]. ἁλῶν καὶ τραπέζης.

[98]. Archilochus.

[99]. Guietus would expunge these words as “inept.”

[100]. Matt. xxvi. 39.

[101]. Matt. xxvi. 39.

[102]. Deut. xxxii. 39.

[103]. καὶ ταῦτα δὲ, πολλὴν ἔχοντα διήγησιν ἀπὸ σοφίας Θεοῦ οἷς ὁ Παῦλος ὠνόμασε τελείοις εὐλόγως παραδοθησομένην.

[104]. 1 Cor. ii. 6.

[105]. John viii. 40.

[106]. The original here is probably corrupt: Ὅτι ἐχρῆν αὐτὸν (ὥς φησιν) φειδόμενον ἀνθρώπων αὐτὰς ἐκθέσθαι τὰς προφητείας, καὶ συναγορεύσαντα ταῖς πιθανότησιν αὐτῶν, τὴν φαινομένην αὐτῶν ἀνατροπὴν τῆς χρήσεως τῶν προφητικῶν ἐκθέσθαι. For φειδόμενον Boherellus would read κηδόμενον, and τὴν φαινομένην αὐτῷ ἀνατροπήν.

[107]. ὄλεθρον.

[108]. Ps. cvi. 20.

[109]. Cf. Matt. xxvii. 51, 52; cf. Luke xxiii. 44, 45.

[110]. ὡ οὗτος.

[111]. On Phlegon, cf. note in Migne, pp. 823, 854.

[112]. Eurip. Bacchæ, v. 498 (ed. Dindorf).

[113]. Cf. Euseb. Hist. Eccles. b. ii. c. vii.

[114]. Matt. xxvii. 19.

[115]. Cf. Iliad, vi. 340.

[116]. Cf. John xix. 34, 35.

[117]. Cf. Matt. xxvii. 54.

[118]. χανδὸν.

[119]. Ps. lxix. 21.

[120]. ὡ πιστότατοι.

[121]. τὸν Χριστὸν.

[122]. τὰ ἀνθρώπων.

[123]. μαρτύρασθαι περὶ τῶν πρακτέων.

[124]. παραδόξως.

[125]. τῆς τῶν λόγων αὐτοῦ ἀκολουθίας.

[126]. ἐπιφανείας.

[127]. τὴν περὶ αὐτοῦ ἀδιάστροφον ἔννοιαν.

[128]. πόνον.

[129]. ἀγῶνα τὸν πρῶτον καὶ μέγιστον τῆς ψυχῆς.

[130]. τῆς κατὰ τὴν κακίαν φύσεως.

[131]. καὶ ταῦτα.

[132]. John xxi. 18.

[133]. Acts v. 41.

[134]. The reading in the text is εἰ καὶ ἔἴσμεν; for which both Bohereau and De la Rue propose ἐπεὶ ἴσμεν, which has been adopted in the translation: cf. ἐπεὶ ἔκολάσθη, infra.

[135]. Cf. Isa. xxxv. 5, 6.

[136]. ὧν Ἰησοῦς αἰσθητῶν.

[137]. φαντασιῶν.

[138]. Matt. xxiv. 23-27.

[139]. Cf. Matt. vii. 22, 23, with Luke xiii. 26, 27.

[140]. θειότης, lit. divinity.

[141]. 2 Thess. ii. 3, 4.

[142]. 2 Thess. ii. 6-10.

[143]. 2 Thess. ii. 10-12.

[144]. Cf. Dan. vii. 26.

[145]. συναρπάζει τὸν λόγον.

[146]. φάσσα.

[147]. περιστερά.

[148]. ὥστε μηδὲν διαφέρειν παραπλήσιον εἶναι λέγειν γοητείαν τὴν Ἰησοῦ τῇ Μωϋσέως.

[149]. Deut. xiii. 1-3.

[150]. Cf. Deut. xxxiv. 5, 6.

[151]. Cf. Herodot. iv. 95.

[152]. Cf. Herodot. ii. 122.

[153]. Cf. Diodor. iv. Bibl. Hist.

[154]. Cf. Diodor. iv. Bibl. Hist.

[155]. αὐτῷ σώματι.

[156]. γυνὴ πάροιστρος.

[157]. κατά τινα διάθεσιν ὀνειρώξας.

[158]. ἢ κατὰ τὴν αὐτοῦ βούλησιν δοξῇ πεπλανημένῃ φαντασιωθείς.

[159]. Cf. Ex. xxiv. 2.

[160]. τερατείας.

[161]. πῶς οἴονται τὸ παραπλήσιον πλάσασθαι λέγειν αὐτὸν τοῖς ἰστορουμένοις, etc.

[162]. καταβεβηκέναι βιᾷ. Bohereau proposes the omission of βιᾷ.

[163]. ἐτερατεύσατο.

[164]. Cf. 1 Kings xvii. 21, 22.

[165]. Cf. 2 Kings iv. 34, 35.

[166]. τερατευομένοις.

[167]. τερατείαν.

[168]. Isa. liii. 7.

[169]. εἰ δὲ τὸ “ἐπήρκεσεν” ἀπὸ τῶν μέσων καὶ σωματικῶν λαμβάνει.

[170]. τὰ μὲν οὖν γινόμενα περὶ ψυχῆς τεθνηκότων φαντάσματα ἀπό τινος ὑποκειμένου γίνεται, τοῦ κατὰ τὴν ὑφεστηκυῖαν ἐν τῷ καλουμένῳ αὐγοειδεῖ σώματι ψυχὴν. Cf. note in Benedictine ed.

[171]. ὑπαρ.

[172]. ἐν σώματι ἀντιτύπῳ ἐγηγέρθαι.

[173]. Cf. Homer, Iliad, xxiii. 66, 67.

[174]. Cf. John xx. 27.

[175]. Ps. xvi. 9, 10.

[176]. John xx. 26, 27.

[177]. Luke xxiv. 15, 31.

[178]. Acts i. 3.

[179]. Cf. John xx. 26.

[180]. 1 Cor. xv. 3-8.

[181]. πλείονα τῇ ἐπινοίᾳ ἦν.

[182]. οὕτω καὶ ταῖς ὄψεσι πάντως μὲν τῆς ψυχῆς, ἐγὼ δ’ ἡγοῦμαι, ὅτι καὶ τοῦ σώματος.

[183]. Matt. xxvi. 48.

[184]. Matt. xxvi. 55.

[185]. τὸν μὴ ἀπεκδυσάμενον, etc. Cf. Alford, in loco (Col. ii. 15).

[186]. διηνεκῶς.

[187]. τὴν οἰκονομίαν τελέσαντος.

[188]. χρήσιμον δ’ οἶμαι πρὸς ἀπολογίαν τῶν προκειμένων.

[189]. Cf. Rom. xiv. 9.

[190]. 1 Cor. xv. 52.

[191]. Cf. 1 Cor. xv. 52 with 1 Thess. iv. 16.

[192]. Cf. 1 Thess. iv. 13-15.

[193]. 1 Cor. ii. 2.

[194]. Cf. 1 Cor. iii. 2, 3.

[195]. οὕτω μοι νόει καὶ τὸν υἱὸν τοῦ Θεοῦ ὦφθαι τῇ παραπλησίᾳ εἰς τὸ περὶ ἐκείνων, εἰς τὸ ὦφθαι αὐτοῖς τὸν Θεόν, κρίσει.

[196]. Cf. Gen. xix. 10, 11.

[197]. Cf. Luke xxiv. 30, 31.

[198]. Cf. Gal. vi. 14.

[199]. Rom. vi. 10.

[200]. Phil. iii. 10.

[201]. 2 Tim. ii. 11.

[202]. Cf. Rom. vi. 4.

[203]. Luke xxiii. 53, οὐκ ἦν οὔπω οὐδεὶς κείμενος.

[204]. John xix. 41, ἐν ᾧ οὐδέπω οὐδεὶς ἐτέθη.

[205]. Cf. Matt. xxvii. 60 with John xix. 41.

[206]. Cf. Luke xxiii. 53 with John xix. 41.

[207]. τοῖς ἑαυτοῦ θιασώταις.

[208]. Matt. xxviii. 1, 2.

[209]. Matt. xxviii. 9.

[210]. λέγω δὲ οὐ περὶ τῶν σχέσιν πρὸς ἕτερα ἐχόντων, ἀλλὰ περὶ τῶν κατὰ διαφοράν.

[211]. ἐναντίον τὸ μὲν κολαζόμενον πᾶσιν ἑωρᾶσθαι, ἀναστάντα δὲ πᾶσιν. The Benedictine editor reads τὸν μὲν κολαζόμενον, and Bohereau proposes ἐναντίον τῷ κολαζίόμενον μὲν, etc.

[212]. Cf. Luke x. 22.

[213]. John i. 18.

[214]. ὧν ἴχνη ἐν τοῖς γεγραμμένοις εὑρίσκοντες ἀφορμὰς ἔχομεν θεολογεῖν.

[215]. 1 John i. 5.

[216]. John iv. 24.

[217]. The text is, τοὺς δὲ ἁμαρτάνοντας ἤ μεταγνόντας ἐλεήσων. Bohereau would read μὴ μεταγνόντας, or would render the passage as if the reading were ἤ ἁμαρτανόντας, ἤ μεταγνόντας. This suggestion has been adopted in the translation.

[218]. Matt. iii. 17.

[219]. οὐδέπω δὲ λέγω, ὅτι οὐ πάντως ἐστὶν ἀὴρ πεπληγμένος, ἤ πληγὴ ἀέρος, ἤ ὅτι ποτὲ λέγεται ἐν τοῖς περί φωνης.

[220]. Cf. Matt. xi. 28.

[221]. αὐτοὶ γὰρ ἑαυτοῖς περιπίπτετε.

[222]. Cf. Ex. xxxii. 4.

[223]. The text reads ἡμῶν, for which Bohereau and the Benedictine editor propose either ὑμᾶς or ἡμᾶς, the former of which is preferred by Lommatzsch.

[224]. κατ’ ἀμφοτέρας τὰς ἀρχὰς τῶν πραγμάτων ἀπιστοῦντι.

[225]. Cf. Luke xi. 48.

[226]. Cf. Deut. xxviii. 66.

[227]. Isa. v. 8.

[228]. Isa. v. 11.

[229]. Isa. v. 18.

[230]. Isa. v. 20.

[231]. Isa. v. 22.

[232]. Cf. Isa. i. 4.

[233]. Isa. i. 7.

[234]. Ezek. ii. 6.

[235]. Cf. Odyss. x. 281.

[236]. ὑπὲρ ἐπιστροφῆς.

[237]. Cf. Odyss. xii. 45.

[238]. Ibid. xii. 184.

[239]. παιώνιον φαρμάκον.

[240]. εἶτε διαρθροῦντα τὸ τοιοῦτον παρ’ ἑαυτῷ.

[241]. καὶ δυνάμενον πρεσβεῦσαι περὶ τοῦ λόγου καλῶς.

[242]. ἀττὰ μυθικώτερον συγκατατιθέμενον τῷ λόγῳ.

[243]. Cf. 2 Sam. xxii. 44, 45.

[244]. Cf. Isa. lxv. 1.

[245]. οὐχὶ ἔθνος, ἀλλὰ λογάδας πανταχόθεν.

[246]. Cf. Deut. xxxii. 21.

[247]. τὴν κατ’ αὐτὸν θεοσέβειαν καὶ διδασκαλίαν.

[248]. δημηγορία; cf. book i. c. 71.

[249]. κατὰ τὴν παροιμίαν καλουμένης ὄνου σκιᾶς μάχης. On this proverb, see Zenobius, Centuria Sexta, adag. 28, and the note of Schottius. Cf. also Suidas, s.v. ὄνου σκία.—De la Rue.

[250]. σεμνὸν.

[251]. διά τινος γοητείας.

[252]. κατὰ τὰ Ἰουδαίων πάτρια.

[253]. τῶν χρηματιζόντων μερίδος Θεοῦ.

[254]. ἆρα γὰρ ὡς ἔτυχε.

[255]. σὺν οὐδεμιᾷ πιθανότητι.

[256]. Ps. xcvi. 5, δαιμόνια; “idols,” Auth. Vers. We have in this passage, and in many others, the identification of the δαίμονες or gods of the heathen with the δαίμονες or δαιμόνια, “evil spirits,” or angels, supposed to be mentioned in Gen. vi. 2.

[257]. The reading in the text is αὐτομολεῖν, on which Bohereau, with whom the Benedictine editor agrees, remarks that we must either read αὐτομολήσοντας, or understand some such word as ἑτοίμους before αὐτομολεῖν.

[258]. τὸ μεῖζον αὐτόθεν.

[259]. μέχρι λόγου.

[260]. πῶς οὐχὶ ἐξ εἰκότων κατασκευάζεται.

[261]. καθ’ ὑπόθεσιν.

[262]. θεόθεν.

[263]. Τῆς καινοτομίας.

[264]. Προκαταληφθεὶς ὡς ὑπὸ φίλτρων τῶν Αἰγυπτίων.

[265]. Τὴν σύντροφον φωνὴν.

[266]. Cf. Ps. lxxxi. 5.

[267]. Συγγενεῖς εἰσιν αἱ προσηγορίαι.

[268]. Σαφῶς ἐναργές.

[269]. Ἐπαύλεις.

[270]. Δοξάριον.

[271]. στάσεις ἰδίας.

[272]. καί τοι οὐ πάντη ἦσαν ὀλίγοι.

[273]. ἴυγξ.

[274]. The reading in Spencer’s and the Benedictine edition is ὑποτεμνομένας, for which Lommatzsch reads ὑπομεμνημένας.

[275]. καὶ τὸ δοκοῦν.

[276]. ἀπαθέστατα.

[277]. Ἐκδοχήν.

[278]. Cf. 1 Cor. xv. 12 sqq.

[279]. Cf. 2 Thess. ii. 2.

[280]. Cf. 1 Tim. vi. 20.

[281]. Τινες παρεκδοχαὶ.

[282]. πολλὴν ἔχει διολκήν.

[283]. φιλολόγων.

[284]. τὸ πρέπον.

[285]. 1 Cor. xi. 19.

[286]. θείας ἐνεργείας.

[287]. ἐπιφανείας.

[288]. τὰ τοῦ παλαιοῦ λόγου παρακούσματα συμπλάττοντες, τούτοις προκαταυλοῦμεν καὶ προκατηχοῦμεν τοὺς ἀνθρώπους· ὡς οἱ τοὺς κορυβαντιζομένους περιβομβοῦντες.

[289]. οὐκ ἄν ἔχοι παραστῆσαι, ὅτι ἡμεῖς μὲν ἐν παρακούσμασι γενόμενοι τῆς ἀληθείας, ὅσοι γε πειρώμεθα μετὰ λόγου πιστεύειν, πρὸς τὰ τοιαῦτα ζῶμεν δόγματα.

[290]. προπυλαίων μεγέθη τε καὶ κάλλη.

[291]. τὸ ἀνάλογον.

[292]. φαντασίαν ἐξαποστέλλειν τοῖς ταῦτα μεμαθηκόσιν, ὅτι μὴ μάτην μεμύηνται.

[293]. πεφαντάσθαι.

[294]. αἰνίγματα.

[295]. ὦ γενναῖε.

[296]. διεξοδεύωμεν.

[297]. 1 Cor. ii. 6-8.

[298]. τηρήσεως.

[299]. σαφήνειαν.

[300]. μεταβάσεις.

[301]. ἀφιλόσοφον χλεύην.

[302]. βωμολόχος.

[303]. The reading in the text is καὶ πρῶτοι, for which Bohereau proposes τὸ πρῶτον, which we have adopted in the translation.

[304]. We have followed in the translation the emendation of Guietus, who proposed εἰ δὲ τὴν φαινομένην αὐτῷ ἀλήθειαν ἐπρέσβευσεν, οὐκ ἄν, κ.τ.λ., instead of the textual reading, εἴ τε τῆς φαινομένης αὐτῷ ἀληθείας ἐπρέσβευσεν, οὐκ ἄν, κ.τ.λ.

[305]. τὸν προηγούμενον ἡμῖν περὶ ψυχῆς κατασκευαστέον λόγον.

[306]. Bohereau conjectures, with great probability, that instead of ἀποδέκτεον, we ought to read ἀποδεικτέον.

[307]. Cf. Hom. Odyss. xi. 303 and 304.

[308]. εἰ τὸ ὑγιὲς ἔχουσιν.

[309]. θιασωταῖς.

[310]. ἀποκληρωτικῶς.

[311]. εἰς δὲ τὰ περὶ τούτου ἀνεξετάστως ὁρμῶν ἀπιστήσαι τοῖς περὶ αὐτοῦ.

[312]. ἀμύθητον.

[313]. ἐκστάσεων.

[314]. μέσον.

[315]. ἀστείους.

[316]. Cf. Smith’s Dict. of Biograph. s.v.

[317]. εὐσεβῆ.

[318]. κόσμιος.

[319]. οἱ μὴ σεμνοὶ.

[320]. ὅτε διὰ τοῦ Πυθίου στομίου περικαθεζομένῃ τῇ καλουμένῃ προφήτιδι πνεῦμα διὰ τῶν γυναικείων ὑπεισέρχεται τὸ μαντικὸν, ὁ Ἀπόλλων, τὸ καθαρὸν ἀπὸ γηΐνου σώματος. Boherellus conjectures τὸ μαντικὸν τοῦ Ἀπόλλωνος τὸ καθαρόν.

[321]. οὕτω δαιμονίως.

[322]. Herod. book iv. chap. 14 and 15 (Cary’s transl.).

[323]. τερατείαν.

[324]. Guietus conjectures, καὶ πῶς, ὦ λῷστε.

[325]. τῆς καταβαλλομένης οἰκοδομῆς.

[326]. τοῦ καθ’ ἡμᾶς δαίμονος, λαχόντος γέρας λοιβῆς τε κνίσσης τε.

[327]. ὡς οὐ κοινωνήσαντος τῇ ἀνθρωπίνῃ φύσει, οὐδ’ ἀναλαβόντος τὴν ἐν ἀνθρώποις σάρκα ἐπιθυμοῦσαν κατὰ τοῦ πνεύματος.

[328]. Ἀλλὰ γὰρ καὶ τὴν καταβᾶσαν εἰς ἀνθρωπίνην φύσιν καὶ εἰς ἀνθρωπίνας περιστάσεις δύναμιν, καὶ ἀναλαβοῦσαν ψυχὴν καὶ σῶμα ἀνθρώπινον, ἑώρων ἐκ τοῦ πιστεύεσθαι μετὰ τῶν θειοτέρων συμβαλλομένην εἰς σωτηρίαν τοῖς πιστεύουσιν.

[329]. μετὰ τοῦ πιστεύειν. Others read, μετὰ τὸ πιστεύειν.

[330]. λιχνείᾳ.

[331]. τοιαῦτα γὰρ τὰ πανταχοῦ πολιτευόμενα ἐν ταῖς ἐκκλησίαις τῶν πόλεων πλήθη.

[332]. φωστῆρες.

[333]. ἐκκλησία.

[334]. ἐκκλησία.

[335]. παροικούσας.

[336]. βουλὴν.

[337]. βουλευταὶ.

[338]. εὕροις ἂν τίνες μὲν τῆς ἐκκλησίας βουλευταὶ ἄξιοί εἰσιν, εἴ τίς ἐστιν ἐν τῷ πάντι πόλις τοῦ Θεοῦ, ἐν ἐκεινῇ πολιτεύεσθαι. Boherellus conjectures εὕροις ἂν ὅτι τινὲς μὲν, κ.τ.λ.

[339]. τῆς ἐκ κατατάξεως ὑπεροχῆς.

[340]. ὅτι καὶ ἐπὶ τῶν σφόδρα ἀποτυγχανομένων βουλευτῶν καὶ ἀρχόντων ἐκκλησίας Θεοῦ, καὶ ῥαθυμότερον παρὰ τοὺς εὐτονωτέρως βιοῦντας, οὐδὲν ἧττόν ἐστιν εὑρεῖν ὡς ἐπίπαν ὑπεροχὴν, τὴν ἐν τῇ ἐπὶ τὰς ἀρετὰς προκοπῇ, παρὰ τὰ ἤθη τῶν ἐν ταῖς πόλεσι βουλευτῶν καὶ ἀρχόντων. Boherellus conjectures ῥαθυμότερων.

[341]. ὥστε ὀϊστῷ βέλει συμφέρεσθαι. Spencer and Bohereau would delete βέλει as a gloss.

[342]. Guietus would insert ἤ before ἵνα τὶ ὠφεληθῇ. This emendation is adopted in the translation.

[343]. Cf. 1 Tim. iii. 16.

[344]. τὴν οἰκονομίαν.

[345]. Cf. John x. 18.

[346]. Cf. Matt. xxvii. 46-50.

[347]. Cf. John ii. 19.

[348]. Ps. xvi. 9, 10.

[349]. τῶν ὠφελουμένων.

[350]. John v. 39.

[351]. Cf. Col. iv. 6.

[352]. πίστεως.

[353]. 1 Pet. iii. 15.

[354]. ἤτοι διαβαλοῦμεν τοῖς αὐτὴν μὴ παραδεξαμένοις, καὶ ἐγκαλέσομεν τῇ ἱστορίᾳ ὡς οὐκ ἀληθεῖ· ἤ δαιμόνιόν τι φήσομεν παραπλήσιον τοῖς ἐπιδεικνυμένοις γόησιν ἀπατῇ ὀφθαλμῶν πεποιηκέναι καὶ περὶ τὸν Ἀστυπαλαιέα. Spencer in his edition includes μὴ in brackets, and renders, “Aut eos incusabimus, qui istam virtutem admiserint.”

[355]. οἳς προσάγομεν αὐτῷ, ὡς διὰ μεταξὺ ὄντος τῆς τοῦ ἀγενήτου καὶ τῆς τῶν γενητῶν πάντων φύσεως. “Hoeschel (itemque Spencerus ad marg.) suspicabatur legendum: ὡς δὴ μεταξὺ ὄντος. Male. Nihil mutari necesse est. Agitur quippe de precibus, quas offerimus Deo ‘per eum, qui veluti medius est inter increatam naturam et creatam.’”—Ruæus.

[356]. ἀδολεσχῆσαι.

[357]. τὰς τουτῶν ἀποδοχὰς.

[358]. ὡς κἂν τὸ τυχὸν ἀκολασίας κἂν ἐπ’ ὀλιγὸν γευσαμένου;

[359]. οὗ ἀρετὰς οἱ μέν τινες κυβευτικώτερον ζῶντες καταψεύδονται.

[360]. ἀκολούθως τῇ ἐν τῷ λέγειν τεραστίως πιστικῇ δυνάμει.

[361]. ὡς κατὰ νόμους αὐτῶν ἄρχοντος.

[362]. ἀποφορὰς.

[363]. προαιρέσεως.

[364]. ἐσωτερικῶν καὶ ἐποπτικῶν.

[365]. ἢ ἥρωας ἐκ μεταβολῆς συστάντας ἀγαθῆς ἀνθρωπίνης ψυχῆς.

[366]. περὶ δὲ τοῦ Ἰησοῦ ἤτοι δόξασα ἂν εἶναι εὐτυχὴς, ἢ καὶ βεβασανισμένως ἐξητασμένη, δοκοῦσα μὲν εὐτυχὴς παρὰ τοῖς πολλοῖς, βεβασανισμένως δὲ ἐξητασμένη παρὰ πάνυ ὀλιγωτάτοις.

[367]. τοσοῦτον ποιεῖ πίστις, ὁποία δὴ προκατασχοῦσα.

[368]. κυβευτικόν.

[369]. ἡ κοινὴ ἔννοια.

[370]. φίλτρον φυσικὸν.

[371]. ἀλλὰ καὶ ἑνώσει καὶ ἀνακράσει.

[372]. διαλεκτικὸς.

[373]. τὸν ἀπὸ τοῦ τάφου.

[374]. οὐκ εἰδότες πῶς καὶ καθὸ.

[375]. Cf. Callimach. Hymn i. Cf. also Tit. i. 12.

[376]. τὴν ἀρχὴν τοῦ θανάτου γεγονέναι περὶ τὸν Δία.

[377]. ὁ λόγος.

[378]. τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσας μοι.

[379]. τὰ κατ’ αὐτόν.

[380]. καὶ ἐξ αὑτῆς ἐγένετο.

[381]. Cf. 1 Kings x. 1-9.

[382]. Cf. 1 Kings iv. 29-34. The text reads, περὶ πάντων τῶν βασιλέων τῆς γῆς, for which παρὰ has been substituted.

[383]. καὶ ἄλλα διὰ προβλημάτων.

[384]. Hos. x. 9.

[385]. Cf. Ezek. xx. 3.

[386]. Cf. Matt. xxiii. 34.

[387]. Cf. 1 Cor. xii. 8.

[388]. Acts vii. 22.

[389]. Cf. 1 Cor. i. 18, etc.

[390]. τὰ μὲν συναγορεύοντα ὑλῇ καὶ σώμασι.

[391]. τὰ προηγουμένως ὑφεστηκότα.

[392]. Cf. Rom. i. 21.

[393]. Rom. i. 19.

[394]. Cf. Rom. i. 20-22.

[395]. Cf. 1 Cor. i. 26-28.

[396]. Cf. Tit. i. 9, 10.

[397]. Μονόγαμον. Cf. Can. Apost. c. xvii.: “ὁ δυσὶ γάμοις συμπλακεὶς μετὰ τὸ βάπτισμα, ἢ παλλακὴν κτησάμενος, οὐ δύναται εἶναι ἐπίσκοπος, ἢ πρεσβύτερος, ἢ διάκονος, ἢ ὅλως τοῦ καταλόγου τοῦ ἱερατικοῦ.” Cf. note in Benedictine ed.

[398]. Cf. 1 John ii. 2.

[399]. προεπάσαντες.

[400]. νηπίων.

[401]. Heb. v. 12-14.

[402]. ἐλεύθερον ἀναλαβόντες φρόνημα.

[403]. Cf. Rom. i. 14.

[404]. Cf. Prov. viii. 5.

[405]. Cf. Prov. ix. 4.

[406]. Cf. Prov. ix. 5, 6.

[407]. διὰ τὰ ἐγκείμενα.

[408]. λοιδορίας μᾶλλον ἢ κατηγορίας.

[409]. The allusion is to the practice of wealthy Greeks and Romans having among their slaves artificers of various kinds, for whose service there was constant demand in the houses and villas of the rich, and who therefore had their residence in or near the dwelling of their master. Many of these artificers seem, from the language of Celsus, to have been converts to Christianity.

[410]. Παράστησον τοὺς διδασκάλους ἄλλους παρὰ τοὺς φιλοσοφίας διδασκάλους, ἢ τοὺς κατὰ τὶ τῶν χρησίμων πεποιημένους.

[411]. φωνὴν συνετός.

[412]. ἁπλῶς.

[413]. εὐδαιμονίαν.

[414]. μακαριότητα.

[415]. Cf. 1 Cor. ii. 6.

[416]. Wisd. Solom. i. 4.

[417]. Cf. Ps. cxli. 2.

[418]. Cf. 1 Cor. ii. 7.

[419]. Matt. ix. 12.

[420]. Rom. xvi. 25, 26.

[421]. Cf. 2 Tim. ii. 10.

[422]. τὸ ἡγεμονικόν.

[423]. ἀψευδῆ.

[424]. συκοφαντῶν.

[425]. ὑπεξαιρομένου τοῦ κατὰ τὸν Ζησοῦν νοουμένου ἀνθρώπου.

[426]. Rom. vii. 9.

[427]. Cf. Matt. xxiii. 12.

[428]. 1 Pet. v. 6.

[429]. πρὸς κολακείαν.

[430]. In the text it is put interrogatively: τίς ἄνθρωπος τελέως δίκαιος; ἢ τίς ἀναμάρτητος; The allusion seems to be to Job xv. 14: τίς γὰρ ὤν βροτὸς, ὅτι ἔσται ἄμεμπτος; ἢ ὡς ἐσόμενος δίκαιος γεννητὸς γυναικός.

[431]. Matt. xi. 28.

[432]. Ps. cvii. 20.

[433]. Luke xviii. 13.

[434]. Luke xviii. 11.

[435]. Luke xviii. 14.

[436]. καὶ οὐ παρὰ τὸν ὀρθὸν λόγον προσάγοιτο ὑπὸ τοῦ ἐπὶ πᾶσι δικαστοῦ.

[437]. He is said to have been either a Babylonian or Tyrrhenian, and to have lived in the reign of Nero. Cf. Philostratus, iv. 12.—Ruæus.

[438]. καὶ τὸ ἐξακουόμενον ἀπὸ τῆς λέξεως, ὡς δυνατὸν ἡμῖν, ἀνετρέψαμεν.

[439]. ἐπὶ τέγους.

[440]. μιαρώτατον ἀνθρώπων.

[441]. Ἀλλὰ τὴν μὲν τάξιν καὶ σύνθεσιν καὶ φράσιν τῶν ἀπὸ φιλοσοφίας λόγων.

[442]. The reading in the text is ἄλλως, for which ἄλλους has been conjectured by Ruæus and Boherellus, and which has been adopted in the translation.

[443]. ἰδιωτικοὺς.

[444]. εὐσταθέστατον.

[445]. πιστικὴ ἀπὸ πνεύματος.

[446]. παρὰ τὰς ἀνατροφὰς, καὶ τὰς διαστροφὰς, καὶ τὰς περιηχήσεις.

[447]. φυσιωθῆναι.

[448]. Cf. Iliad, ix. 319, 320.

[449]. προαίρεσις καὶ ἄσκησις.

[450]. τοῦ λογικοῦ ζώου.

[451]. ὥσπερ οὐ δύναται τὸ πεφυκὸς γλυκαίνειν τῷ γλυκὺ τυγχάνειν πικράζειν, παρὰ τὴν αὐτοῦ μόνην αἰτίαν.

[452]. ἵνα κοινότερον τῷ ἐλέει χρήσωμαι.

[453]. Cf. Wisd. of Solom. vii. 25, 26.

[454]. Cf. Deut. xxxii. 21.

[455]. Cf. 1 Cor. i. 27.

[456]. Rom. i. 22, 23.

[457]. ἀστείους.

[458]. τοὺς μὴ ἐντρεχεῖς.

[459]. The reading in the text is τερατωδεστέρους, of which Ruæus remarks, “Hic nullum habet locum.” Καταδεεστέρους has been conjectured instead, and has been adopted in the translation.

[460]. For εὐσεβεῖς in the text, Boherellus conjectures εὐσεβῶς.

[461]. θεὸν φθαρτὸν εἰσαγόντων, καὶ τὴν οὐσίαν αὐτοῦ λεγόντων σῶμα τρεπτὸν διόλου καὶ ἀλλοιωτὸν, καὶ μεταβλητὸν.

[462]. The words in the text are, φιλανθρωπότατα ἐπιστρεπτικὸν, καὶ ψυχῶν μαθήματα οἰκονομήσαντα, for which we have adopted in the translation the emendation of Boherellus, φιλανθρωπότατα καὶ ψυχῶν ἐπιστρεπτικὰ μαθήματα.

[463]. ἀλλὰ κἂν τοὺς πεπονθότας τὴν περὶ τῆς μετενσωματώσεως ἄνοιαν ἀπὸ ἰατρῶν, τῶν καταβιβαζόντων τὴν λογικὴν φύσιν ὁτὲ μὲν ἐπὶ τὴν ἄλογον πᾶσαν, ὁτὲ δὲ καὶ ἐπὶ τὴν ἀφάνταστον.

[464]. Instead of οἱ φρονίμως Χριστιανοὶ ζῶντες, as in the text, Ruæus and Boherellus conjecture οἱ φρονίμως Χριστιανίζοντες, etc.

[465]. τοὺς κομιδῇ νηπίους.

[466]. ἀλαζὼν.

[467]. εἴτε χωρὶς τοῦ δημιουργοῦ θεοῦ εἴτε καὶ μετ’ ἐκείνου.

[468]. ἱερομηνίας.

[469]. The reading in the text is κομψοί, which is so opposed to the sense of the passage, that the conjecture of Guietus, ἄκομψοι, has been adopted in the translation.

[470]. ἁψῖδα.

[471]. Τάχα δὲ καὶ οἱ πεισθέντες περὶ τοῦ θύραθεν νοῦ, ὡς θανάτου καινοῦ διεξαγωγὴν ἕξοντος, etc. Locus certe obscurus, cui lucem afferre conatur Boherellus, legendo divisim ὡς θανάτου καὶ νοῦ διεξαγωγὴν ἕξοντος, ut sensus sit “morti etiam mentem subductum iri.” Nam si θύραθεν ἥκει νοῦς, consequens est ut θανάτου καὶ νοῦς διεξαγωγὴν ἔχη. Cf. Aristot. lib. ii. c. 3, de generatione animalium.—Spencer.

[472]. ἢ τῆς τοῦ νοῦ ἀθανασίας.

[473]. Εἰ μὴ ἄρα Κέλσος καὶ οἱ Ἐπικούρειοι οὐ φήσουσι κούφην εἶναι ἐλπίδα τὴν περὶ τοῦ τέλους αὐτῶν τῆς ἡδονῆς, ἥτις κατ’ αὐτούς ἐστι τὸ ἀγαθὸν, τὸ τῆς σαρκὸς εὐσταθὲς κατάστημα, καὶ τὸ περὶ ταύτης πιστὸν Ἐπικούρῳ ἔλπισμα.

[474]. τῷ καθ’ ἑκάστην φιλοσόφων αἵρεσιν ἐν Ἕλλησιν ἢ βαρβάροις, ἢ μυστηριώδη ἐπαγγελίαν, τέλει.

[475]. Cf. Jer. i. 9, 10.

[476]. Cf. Gen. xi. 4.

[477]. Cf. 2 Cor. x. 5.

[478]. Cf. 1 Cor. iii. 9.

[479]. τοὺς ἀνάλογον αὐτῷ προφητικοὺς λόγους.

[480]. δικαιωτὴς.

[481]. ἀκολουθίας.

[482]. πιθανότητος.

[483]. Δικαιωτὴς, not Δικαστής.

[484]. τοὺς καρποὺς τῆς τοῦ Θεοῦ βασιλείας ἀποδώσουσι τῷ Θεῷ, ἐν τοῖς ἑκάστης πράξεως οὔσης καρποῦ τῆς βασιλείας καιροῖς.

[485]. εὐήθως.

[486]. The word φυσει which is found in the text seems out of place, and has been omitted in the translation, agreeably to the emendation of Boherellus.

[487]. Ἆρα γὰρ ἤθελε φαντασιουμένοις τοῖς ἀνθρώποις ὑπὸ Θεοῦ, ἀπειληφότος μὲν ἀθρόως τὴν κακίαν, ἐμφύοντος δὲ τὴν ἀρετην, τὴν ἐπανόρθωσιν γενέσθαι;

[488]. ποῦ οὖν τὸ ἐφ’ ἡμῖν;

[489]. οἱ γὰρ ἐπὶ τὰ βέλτιστα προκαλούμενοι λόγοι, Θεοῦ αὐτοὺς δεδωκότος, εἰσὶν ἐν ἀνθρώποις.

[490]. γενναιότατος.

[491]. Wisd. Solom. i. 7, καὶ τὸ συνέχον τὰ πάντα γνῶσιν ἔχει φωνῆς.

[492]. Cf. Jer. xxiii. 24.

[493]. Cf. Acts xvii. 28.

[494]. καὶ παρὰ τοῦτ’ ἔλαττον ἔχειν δοκῶν.

[495]. καθάπερ οἱ νεόπλουτοι τῶν ἀνθρώπων ἐπιδεικτιῶντες, πολλήν τινα καὶ πάνυ θνητὴν φιλοτιμίαν τοῦ Θεοῦ καταμαρτυροῦσι.

[496]. οἰκείωσιν.

[497]. μετὰ τοσοῦτον αἰῶνα.

[498]. δικαιῶσαι.

[499]. τὸ λογικὸν ζῶον.

[500]. ἐν τῇ παραδοχῇ τῆς θειότητος.

[501]. ἐξαίρετον τί χρῆμα.

[502]. Deut. xxxii. 8, 9 (according to the LXX.).

[503]. Cf. Ps. ii. 8.

[504]. Εἰσὶ γάρ τινες εἱρμοὶ καὶ ἀκολουθίαι ἄφατοι καὶ ἀνεκδιήγητοι περὶ τῆς κατὰ τὰς ἀνθρωπίνας ψυχὰς διαφόρου οἰκονομίας.

[505]. αὐτὸς ἔφα.

[506]. συνθιασῶται.

[507]. τῷ παντὶ.

[508]. οὐκ ἀχρήστους. On Origen’s views respecting rewards and punishments, cf. Huet’s Origeniana, Book ii. question xi.

[509]. οὐκ ἐπέστη.

[510]. δίκην βασανιστοῦ πῦρ φέρων.

[511]. Cf. Eccles. i. 9.

[512]. εἰ χρὴ ἐπιστήσαντα τοῖς χρόνοις εἰπεῖν.

[513]. ἀνέπλασαν κατὰ περιόδους ταυτότητας, καὶ ἀπαραλλάκτους τοῖς ἰδίοις ποιοῖς καὶ τοῖς συμβεβηκόσιν αὐτοῖς.

[514]. κακίαν ἐπὶ πλεῖον χεομένην.

[515]. Cf. Jer. xiii. 24.

[516]. συγκαταβαίνειν.

[517]. γεῦσαι.

[518]. Cf. Deut. iv. 24, ix. 3.

[519]. Cf. Dan. vii. 10.

[520]. Cf. Mal. iii. 2.

[521]. Cf. 1 Cor. iii. 12.

[522]. σωματικῶς.

[523]. Cf. 1 Cor. iii. 13-15.

[524]. τὴν τοῦ χρυσοῦ (ἵν’ οὕτως ὀνομάσω), φύσιν τῆς ψυχῆς, ἢ τὴν ἀργύρου, δολωσάντων.

[525]. Ὁ Θεὸς ἀγαθός ἐστι, καὶ καλὸς, καὶ εὐδαίμων, καὶ ἐν τῷ καλλίστῳ καὶ ἀρίστῳ.

[526]. κατάβασιν.

[527]. τῇ προνοίᾳ καὶ τῇ οἰκονομίᾳ.

[528]. Ps. cii. 27.

[529]. Mal. iii. 6.

[530]. ἡγεμονικὸν.

[531]. The reading in the text is, ἐπὶ μέρους γίνεται αὐτῆς, which is thus corrected by Guietus: ἐπιμερὴς γίνεται αὐτὸς.

[532]. Cf. Phil. ii. 6, 7.

[533]. Cf. 1 Pet. ii. 22.

[534]. Cf. 2 Cor. v. 21.

[535]. προηγουμένην.

[536]. ἄτιμον.

[537]. ἐκλεῖπον.

[538]. τί ἀκολουθεῖ.

[539]. τί ἄτοπον.

[540]. Phil. ii. 5-9.

[541]. ὅμως δ’ ἀπολογησόμεθα, ὅτι οὐ φῂς, ὦ Κέλσε, ὡς ἐν φαρμάκου μοίρᾳ ποτὲ δίδοται χρῆσθαι τῷ πλανᾶν καὶ τῷ ψεύδεσθαι.

[542]. προηγουμένως, ἀλλ’ ἐκ περιστάσεως.

[543]. Cf. Plato in the Timæus, and Book iii. de legibus.

[544]. σαφὴς.

[545]. Ἐπὰν τὸ προκείμενον ᾖ παραστῆσαι καὶ τὰ τῆς κατὰ τὸν τόπον ἱστορίας τίνα ἔχοι λόγον, καὶ τὰ τῆς περὶ αὐτοῦ ἀναγωγῆς.

[546]. Otus and Ephialtes. Cf. Smith’s Dict. of Myth. and Biog. s.v.

[547]. Cf. Hom. Odyss. xi. 305.

[548]. ἁγιστειας.

[549]. ἐπεσκοπηθήσαν.

[550]. Θεῖον τι καὶ ἱερὸν χρῆμα γεγονέναι τὸν Ἰησοῦν.

[551]. οὐδ’ ἀποκατασταθήσονται.

[552]. καὶ ἁρμόζοντας τῇ πανταχοῦ καθεστώσῃ πολιτείᾳ.

[553]. ὑπὸ οἰκείων καὶ ὁμοήθων.

[554]. τὴν οὐράνιον φορὰν.

[555]. ἐμπολιτεύεται.

[556]. ἐξευτελίζοντες.

[557]. εὐτελέσι.

[558]. οὐκ ἐν σώματι κρίνεται.

[559]. γύπες; γρύπες?

[560]. καὶ κατὰ πᾶσαν ἀρετὴν πεποίωται.

[561]. The allusion may possibly be to his flight from the field of Chæronea, or to his avarice, or to the alleged impurity of his life, which is referred to by Plutarch in his Lives of the Ten Orators.—Spencer.

[562]. ἀφορμὰς ἔχον πρὸς ἀρετὴν.

[563]. ὑποτυπώσεις.

[564]. τὰ αὐτόθεν πᾶσι προφαινόμενα δόγματα Χριστιανῶν καὶ Ἰουδαίων.

[565]. φαντασίᾳ δ’ εὐσεβείας.

[566]. ἢ καὶ τὰ δημιουργήματα.

[567]. λίθων καὶ ξύλων.

[568]. διαοκεῖν.

[569]. ὑπὸ λογικῶν πιθανοτήτων.

[570]. τὴν οὐράνιον φοράν.

[571]. βδελύσσεται.

[572]. Cf. Wisd. of Solom. xi. 26, xii. 1, 2.

[573]. Ps. xxxiii. 5.

[574]. Ecclus. xviii. 13.

[575]. Cf. Matt. v. 45.

[576]. Cf. 1 Tim. iv. 10.

[577]. Cf. 1 John ii. 2.

[578]. Cf. Rom. v. 8.

[579]. Cf. Rom. v. 7.

[580]. τιμιώτερα.

[581]. Cf. Ps. lxxxii. 1.

[582]. δαιμόνια. Cf. Ps. xcvi. 5.

[583]. Cf. Ps. lxxxii. 1.

[584]. 1 Cor. viii. 5, 6.

[585]. Cf. Matt. xxii. 30.

[586]. Cf. Luke xx. 36.

[587]. Cf. 1 John iii. 2.

[588]. καὶ τοῦτό γ’ ἄν ἑρμηνεύοιμι, τὸ “ἡμεῖς” λέγων ἀντὶ τοῦ οἱ λογικοὶ, καὶ ἔτι μᾶλλον, οἱ σπουδαῖοι λογικοί.

[589]. ὥστε καὶ ἡ αὐτὴ ἀρετὴ ἀνθρώπου καὶ Θεοῦ. Cf. Cicero, de leg. i.: “Jam vero virtus eadem in homine ac deo est, neque ullo alio in genio præterea. Est autem virtus nihil aliud, quam in se perfecta, et ad summum perducta natura. Est igitur homini cum Deo similitudo.” Cf. also Clemens Alex. Strom. vii.: Οὐ γὰρ, καθάπερ οἱ Στωϊκοὶ, ἀθέως, πάνυ τὴν αὐτὴν ἀρετὴν ἀνθρώπου λέγομεν καὶ Θεοῦ. Cf. Theodoret, Serm. xi.—Spencer.

[590]. Cf. Matt. v. 48.

[591]. Cf. Gen. i. 26.

[592]. Cf. Gen. i. 27.

[593]. Cf. 1 Cor. xv. 41, 42.

[594]. Cf. Dan. xii. 3.

[595]. Cf. Matt. xx. 28.

[596]. Cf. Eurip. Phœniss. 512.

[597]. βωμολόχος.

[598]. καὶ ἀμείβουσι σώματα.

[599]. Cf. 1 Cor. ii. 11.

[600]. Cf. Rom. i. 19.

[601]. Rom. i. 21-23.

[602]. οὔτ’ ἐν λόγῳ, οὔτ’ ἐν ἀριθμῷ αὐτοὺς πότε γεγενημένους.

[603]. ἐπολιτεύετο.

[604]. Cf. Deut. iv. 16-18.

[605]. Cf. Deut. iv. 19.

[606]. πολιτεία.

[607]. οὐδὲ φαίνεσθαι θηλυδρίαν οἷον τ’ ἦν.

[608]. οἵ τινες διὰ τὸ καθαρὸν ἦθος, καὶ τὸ ὑπὲρ ἄνθρωπον.

[609]. θείᾳ μοίρᾳ.

[610]. καίτοιγε πάντα κάλων κινήσαντες.

[611]. ἀπὸ πρώτης σπορᾶς γοήτων καὶ πλάνων ἀνθρώπων.

[612]. παρεξηγούμενοι.

[613]. εἴτε καὶ αὐτόθεν σεμνύνουσαν ἐν ἀποῤῥήτοις τοὺς ἄνδρας, εἴτε καὶ δι’ ὑπονοιῶν αἰνισσομένην τινὰ μεγάλα καὶ θαυμάσια τοῖς θεωρῆσαι αὐτὰ δυναμένοις.

[614]. μυστικῆς ἀναγραφῆς.

[615]. ἐροῦμεν τὲ· ὅτι μήποτε τὸ καὶ ὑφ’ ὑμῶν παραλαμβάνεσθαι τὰ ὀνάματα τῶν τριῶν τούτων γεναρχῶν τοῦ ἔθνους, τῇ ἐναργείᾳ καταλαμβανόντων, οὐκ εὐκαταφρόνητα ἀνύεσθαι ἐκ τῆς κατεπικλήσεως αὐτῶν, παρίστησι τὸ θεῖον τῶν ἀνδρῶν; Guietus would expunge the words τῇ ἐναργείᾳ καταλαμβανόντων.

[616]. κατὰ δὲ Κέλσον, οὐ παριστάντα. Libri editi ad oram ὡς παριστάντα.

[617]. γενναίως.

[618]. παρεξηγούμενοι.

[619]. παρέῤῥιψε.

[620]. συγκύψαντες.

[621]. ἀμουσότατα.

[622]. Cf. Plato, de Repub. Book ii. etc.

[623]. ἐπὶ τῆς πλάσεως.

[624]. Cf. Job x. 8 and Ps. cxix. 73.

[625]. σχῆμα.

[626]. κακοήθειαν.

[627]. πλάσεως.

[628]. Gen. ii. 7; Heb. בְּאֵַפָּיו , LXX. πρόσωπον.

[629]. ἐμφυσώμενον.

[630]. Wisd. of Solom. xii. 1.

[631]. Cf. Gen. ii. 21, 22.

[632]. ἀντὶ τοῦ πυρός.

[633]. χωρὶς παντὸς λόγου καί τινος ἐπικρύψεως.

[634]. μοχθίζειν.

[635]. Hesiod, Works and Days, i. v. 73-114 (Elton’s translation).

[636]. Hesiod, Works and Days, i. v. 125-134 (Elton’s translation).

[637]. “μῦθόν τινα” παραπλήσιον τοῖς παραδιδομένοις ταῖς γραυσὶν.

[638]. παράδεισος.

[639]. Penia, poverty; Porus, abundance.

[640]. διὰ τὴν αὑτῆς ἀπορίαν.

[641]. ἐν τοῖς ἐκείνης γενέθλιοις.

[642]. ἐν τοιαύτῃ τύχῃ καθέστηκε.

[643]. σκληρὸς καὶ αὐχμηρὸς.

[644]. ἐνδείᾳ.

[645]. σύντονος.

[646]. δεινός.

[647]. καὶ φρονήσεως ἐπιθυμητὴς καὶ πόριμος.

[648]. δεινὸς γόης.

[649]. Boherellus, quem Ruæeus sequitur, in notis; “Ante voces: τίνα τρόπον, videtur deesse: θαυμάσονται, aut quid simile.”—Lommatzsch.

[650]. τὸ λεγόμενον.

[651]. εὐκαταφρονήτων.

[652]. φυσιολογεῖ Μωϋσῆς τὰ περὶ τῆς τοῦ ἀνθρώπου φύσεως.

[653]. Cf. 1 Cor. xv. 22 with Rom. v. 14.

[654]. οὐκ ἔστι καθ’ ἧς οὐ λέγεται.

[655]. πτεροῤῥυούσης. This is a correction for πτεροφυούσης, the textual reading in the Benedictine and Spencer’s edd.

[656]. ἀλλόκοτον.

[657]. κορώνη.

[658]. παραχαράττοντες καὶ ῥαδιουργοῦντες.

[659]. τῷ δυνάμει λέγεσθαι τὰ μέτρα.

[660]. παραχαράττοντες καὶ ῥᾳδιουργοῦντες.

[661]. Cf. Matt. xxi. 43.

[662]. ἔξωρον.

[663]. Cf. Gen. iv. 8.

[664]. Cf. Gen. xxi. 2.

[665]. ἄγχιστα δὲ τούτοις πᾶσι συμπολιτεύομενον.

[666]. θειότητα.

[667]. ἐῤῥωμένως.

[668]. Cf. Gen. xxx. 42 (LXX.). “The feebler were Laban’s, and the stronger Jacob’s” (Auth. Vers.).

[669]. Cf. Gen. xxx. 43.

[670]. Cf. 1 Cor. x. 11.

[671]. παρ’ οἷς τὰ ποικίλα ἤθη ἐπίσημα γενόμενα, τῷ λογῷ τοῦ Θεοῦ πολιτεύεται, δυθέντα κτῆσις τῷ τροπικῶς καλουμένῳ Ἰακώβ: ἐπίσημα is the term employed to denote the “spotted” cattle of Laban, and is here used by Origen in its figurative sense of “distinguished,” thus playing on the double meaning of the word.

[672]. φρέατα.

[673]. λάκκους.

[674]. τὴν ἐνυπάρχουσαν γῆν καὶ ἀρχὴν τῶν ποτίμων ἀγαθῶν. Boherellus proposes: τὴν ἐνυπάρχουσαν πηγὴν καὶ ἀρχὴν τῶν ποτίμων ὑδάτων.

[675]. Cf. Prov. v. 15-17.

[676]. Cf. Gen. xxvi. 15.

[677]. νύμφας.

[678]. Cf. Gal. iv. 21-24.

[679]. τὰ ἀπεμφαίνοντα.

[680]. Gen. xix. 17.

[681]. οἱ ἐπιτυγχάνοντες γε αὐτῶν.

[682]. οὐκ εὐκαταφρόνητος αὐτοῖς.

[683]. ζώπυρον.

[684]. βουλήματι.

[685]. ἔχει δέ τινα καὶ καθ’ αὑτὸ ἀπολογίαν.

[686]. Cf. Homer, Iliad, vi. 160.

[687]. ὁσίας ἕνεκεν.

[688]. κατὰ τὴν πρώτην ἐκδοχὴν.

[689]. τοὺς σπερματικοὺς λόγους.

[690]. κατὰ τὸν ποοηγούμενον νοῦν.

[691]. Cf. 1 Cor. ix. 9, 10, and Deut. xxv. 4.

[692]. Cf. Eph. v. 31, 32. Cf. Gen. ii. 24.

[693]. Cf. 1 Cor. x. 1, 2.

[694]. Cf. 1 Cor. x. 3, 4.

[695]. προβλήματα καὶ παραβολαί.

[696]. Cf. Ps. lxxxvii. 1, 2.

[697]. Cf. Ps. cxix. 18.

[698]. ἐπὰν ἐπακούσῃ τοῦ παρ’ ἑαυτοῦ πάντα ποιήσαντος.

[699]. Cf. Ezek. xxix. 3.

[700]. Cf. Ezek. xxxii. 6.

[701]. Cf. Ezek. xxix. 3.

[702]. Cf. Hos. xiv. 9.

[703]. Cf. 2 Tim. iii. 8.

[704]. τὸ εὐτελέστερον.

[705]. ψυχὴ.

[706]. ὕλη.

[707]. The reading in the text of Spencer and of the Benedictine ed. is καταλειφθεῖσαν, for which Lommatzsch has adopted the conjecture of Boherellus, καταληφθεῖσαν.

[708]. ὠφελείας.

[709]. ὑπ’ ἐνυπαρχούσης ἀφαντάστου φύσεως διοικουμένων.

[710]. πρὸς χρείαν οὐκ εὐκαταφρόνητον.

[711]. ὅπως ποτὲ ἄλλως ὄντων.

[712]. τίνι ἢ τίσιν.

[713]. αἰσθητοῦ θεοῦ.

[714]. Cf. Plato in Timæo.

[715]. ἄϋλον.

[716]. πέμπτης παρὰ τὰ τέσσαρα στοιχεῖα εἶναι φύσεως.

[717]. Cf. Ps. cii. 26, 27.

[718]. αἰθερίου.

[719]. Cf. 1 Cor. xv. 41, etc.

[720]. Cf. 1 Cor. xv. 44.

[721]. ὁδοὶ.

[722]. καινῆς διαδεξαμένης ὁδοῦ καὶ ἀλλοίας, etc. For διαδεξαμένης, Boherellus would read διαδεξομένης. Cf. Origen, de Princip. iii. c. v.

[723]. συντέλεια.

[724]. Cf. Pliny, x. c. 66: “Anguem ex medullâ hominis spinæ gigni accepimus a multis.” Cf. also Ovid, Metamorphos. xv. fab. iv.

[725]. σωμάτων.

[726]. τῶν διαφερόντων.

[727]. καὶ μία εἰς ἀμοιβὴν παλίντροπον ἰοῦσα καὶ ἐπανιοῦσα.

[728]. σῶμα.

[729]. οὕτω δὲ καὶ τὸ ἀπολλύμενον εἰς μεταβολὴν διαμένει.

[730]. διελέγχεται οὐκ ἐπιδεχόμενα τὸ γενναῖον καὶ ἀναντίῤῥητον.

[731]. ὁ τὴν ἀλήθειαν ἐκπεριλαμβάνων.

[732]. ἀόριστον.

[733]. καὶ τῷ ἰδίῳ λόγῳ.

[734]. τοσοῖσδε τυγχάνουσιν.

[735]. Ἀμφίβολοι.

[736]. Ἀγορανόμοι.

[737]. ἀῤῥητοποιοὺς οὐκ ἴσασι.

[738]. οὐ πάντως καὶ ἡ τῶν κακῶν γένεσις ἀεὶ ἡ αὐτή.

[739]. οὐκ ἀεὶ τὰ αὐτά ἐστι περὶ τὸ ἡγεμονικὸν αὐτοῦ, καὶ τὸν λόγον αὐτοῦ, καὶ τὰς πράξεις.

[740]. θεωρίαις.

[741]. τῶν ὅλων.

[742]. τὰ ἐν ὁλῳ τῷ κόσμῳ.

[743]. περίοδος.

[744]. κατὰ τὰς τεταγμένας ἀνακυκλήσεις.

[745]. μὴ ἐγνωκὼς κακὸν εἶναι τὸ νομίζειν εὐσέβειαν σώζεσθαι ἐν τοῖς καθεστηκόσι κατὰ τὰς κοινότερον νοουμένας πολιτείας νόμοις.

[746]. τὸ ἡγεμονικόν.

[747]. Cf. Lam. iii. 38.

[748]. ἥτις ἐστὶ τὸ κακόν.

[749]. τὸ ἐφ’ ἡμῖν ἀνῄρηται.

[750]. τοῦ παντός.

[751]. ἀπαραλλάκτους.

[752]. τὰ ὁρώμενα.

[753]. οὔτε τῷ Θεῷ καινοτέρας δεῖ διορθώσεως.

[754]. ὅτι καὶ πάντη τεταγμένως αὐτὴν ἀφανίζων συμφερόντως τῷ παντί.

[755]. τὰ σφάλματα ἀναλαμβάνειν.

[756]. ἔχει τὶ εὐλαβές.

[757]. καὶ ὡς ψεκτὸς κατατέτακται εἰς χρείαν ἀπευκταίαν μὲν ἑκάστῳ, χρήσιμον δὲ τῷ παντί.

[758]. ἐν ἀπευκταίῳ πράγματι.

[759]. Cf. 1 Tim. ii. 20, 21.

[760]. οὐ τοῦ ἑαυτῶν ἐν τῷ λέγειν στοχαζόμεθα δυνατοῦ.

[761]. Cf. Deut. i. 31. Origen appears to have read, not ἐτροφορησεν, the common reading (Heb. נָשָׂא), but ἐτροποφορησεν, the reading of the Codex Alex.

[762]. Cf. Ps. vi. 1.

[763]. Cf. Jer. x. 24.

[764]. Cf. Eph. ii. 3.

[765]. Cf. Ps. xxxvii. 8.

[766]. Cf. Col. iii. 8.

[767]. Ps. xliv. 23.

[768]. Cf. Ps. lxxviii. 65.

[769]. καὶ λόγον μὲν ἔχει τὰ λογικὰ, ἅπερ ἐστὶ προηγούμενα, παίδων γεννωμένων· τὰ δ’ ἄλογα καὶ τὰ ἄψυχα χωρίου συγκτιζομένου τῷ παιδίῳ.

[770]. ἀγορανόμοι.

[771]. συντυχία τις ἀτόμων.

[772]. οὐδεὶς λόγος τεχνικὸς ὑπέστησεν αὐτά.

[773]. ἑστίαν.

[774]. Cf. Ps. civ. 14, 15.

[775]. Cf. Ecclus. xxxix. 21, and 16, 17.

[776]. μόλις καὶ ἐπιπόνως.

[777]. ἐπιδεῆ.

[778]. διὰ ναυτικῆς καὶ κυβερνητικῆς.

[779]. ἀφορμήν.

[780]. Cf. Eurip. Phœniss. v. 512.

[781]. τὰ ἐν οὐρανῷ.

[782]. ὁ κατά τινας Σκηνικὸς φιλόσοφος. Euripides himself is the person alluded to. He is called by Athenæus and Clemens Alexandrinus (Strom. v.), ὁ ἐπὶ τῆς σκηνῆς φιλόσοφος.—De la Rue.

[783]. συνεκδοχικῶς.

[784]. ἑαυτῷ ἀνθυποφέρει.

[785]. ζώπυρα.

[786]. Cf. Hesiod, Fragmenta Incerta, ed. Goettling, p. 231.

[787]. οὐ γὰρ ἀθεεί.

[788]. ἡγεμονίαις.

[789]. τῶν ἡττημένων αἱρέσεις. “Nota αἱρέσεις hoc loco sumi pro internecionibus, cædibus. Haud scio an alibi reperiatur pari significatu. Forte etiam scribendum καθαιρέσεις.”—Ruæus.

[790]. παραβάλῃ τῷ λόγῳ πρὸς τοὺς μύρμηκας. “Verba: τῷ λόγῳ πρὸς τοὺς μύρμηκας addititia videntur et recidenda.”—Ruæus.

[791]. ἐπαΐων.

[792]. τὸ κοινωνικόν.

[793]. ἐντρέχειαν.

[794]. οὐκοῦν καὶ λόγου συμπλήρωσίς ἐστι παρ’ αὐτοῖς, καὶ κοιναὶ ἔννοιαι καθολικῶν, τινων καὶ φωνὴ, καὶ τυγχάνοντα σημαινόμενα.

[795]. ἀσχημοσύνην.

[796]. οὐ κατανοεῖ δὲ τὸ λογικὸν ἡγεμονικὸν καὶ λογισμῷ κινούμενον;

[797]. μετά τινος φυσικῆς ὑποκατασκευῆς.

[798]. ἀρχήν.

[799]. τὴν ἀλογίαν.

[800]. λόγος.

[801]. φυσικήν τινα κατάληψιν.

[802]. τῷ μαράθρῳ.

[803]. ἀλλ’ ἐκ κατασκευῆς.

[804]. ἀποτεταγμένως.

[805]. ὑπὸ τοῦ λόγου γεγενημένη.

[806]. χοιρογρύλλιοι. Heb. שְׁפַנִּים.

[807]. ἀσκαλαβώτης.

[808]. Cf. Prov. xxx. 24-28.

[809]. αὐτόθεν.

[810]. John xvi. 25.

[811]. ἰδιωτικά.

[812]. θεῶν μαντικῶν.

[813]. τὴν ἀχάριστον ψευδοδοξίαν.

[814]. Ps. xlix. 12.

[815]. εἴπερ οἰωνοὶ οἰωνοῖς μάχονται. For μάχονται Ruæus conjectures διαλέγονται, which is adopted by Lommatzsch.

[816]. Homer, Ilias, ii. 308 sq. (Pope’s translation.)

[817]. Homer, Ilias, xii. 290 sq. (Pope’s translation.)

[818]. κατὰ δέ τι σημεῖον.

[819]. ἱέραξ.

[820]. κίρκος, “the hen-harrier,” “Falco,” or “Circus pygargus.” Cf. Liddell and Scott, s.v.

[821]. Cf. Homer, Odyss. xv. v. 526.

[822]. καὶ οὐ κακίαν μὲν, οἱονεὶ δὲ κακίαν οὖσαν.

[823]. ἐν μέσοις.

[824]. κληδόνες.

[825]. Cf. Homer, Odyss. iv. v. 685; cf. also xx. vv. 116, 119.

[826]. Cf. Homer, Odyss. xx. 120.

[827]. Cf. Homer, Odyss. xvii. 541.

[828]. Cf. Homer, Odyss. xvii. 545.

[829]. οὔτε τοῖς τυχοῦσι τῶν ἀνθρώπων.

[830]. Cf. Lev. xix. 26. The Septuagint here differs from the Masoretic text.

[831]. Cf. Deut. xviii. 14, cf. 12.

[832]. Cf. Deut. xviii. 15.

[833]. Cf. Num. xxiii. 23.

[834]. Prov. iv. 23.

[835]. Cf. Rom. viii. 14.

[836]. ἐπισημασίας.

[837]. τροπάς.

[838]. Cf. Ex. xxiv. 2.

[839]. ἀπεμφαῖνον.

[840]. ἀντιπελαργοῦντος.

[841]. ἀλλ’ εἰ μὴ πᾶν ἔργον. “Gelenius does not recognise these words, and Guietus regards them as superfluous.” They are omitted in the translation.

[842]. Cf. Prov. x. 19.

[843]. Cf. 2 Tim. ii. 15.

[844]. Cf. 2 Cor. x. 5.

[845]. Cf. Ps. lxviii. 11.

[846]. τοῖς ἐκεῖ θεοῖς.

[847]. ἁψίδα.

[848]. κατέρχεσθαι.

[849]. Cf. Heb. i. 14.

[850]. ἐν τοῖς καθαρωτάτοις τοῦ κόσμου χωρίοις ἐπουρανίοις, ἢ καὶ τοῖς τούτων καθαρωτέροις ὑπερουρανίοις.

[851]. Cf. Ps. lxxxvi. 8, xcvi. 4, cxxxvi. 2.

[852]. ἐὰν δυνώμεθα κατακούειν τῆς περὶ προσευχῆς κυριολεξίας καὶ καταχρήσεως.

[853]. ἢ τοὺς μὲν ἐν σκότῳ ποῦ ἐκ γοητείας οὐκ ὀρθῆς τυφλώττουσιν, ἢ δι’ ἀμυδρῶν φασμάτων ὀνειρώττουσιν ἐγχρίμπτειν λεγομένους, εὖ μάλα θρησκεύειν.

[854]. Cf. Ex. xx. 3, 4, 5.

[855]. Cf. Deut. iv. 19.

[856]. τὸ ὅλον ὁ κόσμος.

[857]. Cf. Jer. vii. 17, 18.

[858]. Cf. Acts vii. 42, 43.

[859]. Cf. Col. ii. 18, 19.

[860]. ἐγγαστριμύθοις.

[861]. ἐπαοιδοῖς.

[862]. Cf. Lev. xix. 31.

[863]. The emendations of Ruæus have been adopted in the translation, the text being probably corrupt. Cf. Ruæus, in loc.

[864]. Cf. Deut. iv. 19, 20.

[865]. Cf. 1 Pet. ii. 9.

[866]. Cf. Gen. xv. 5.

[867]. Cf. Deut. i. 10.

[868]. χώματι.

[869]. ἀπὸ τῶν δικαίων τῶν πολλῶν.

[870]. Cf. Dan. xii. 1, 2, 3.

[871]. Cf. 1 Cor. xv. 40-42.

[872]. μεγαλοφυῶς.

[873]. Matt. v. 14.

[874]. Cf. Matt. v. 16.

[875]. Cf. Origen, de Principiis, i. c. vii.

[876]. ἐκ τοῦ ἐν αὐτοῖς αὐτεξουσίου ἐληλυθός.

[877]. Cf. 1 John i. 5.

[878]. μύδρον διάπυρον.

[879]. τὴν εὐκτικὴν δύναμιν.

[880]. Cf. Matt. xix. 17; cf. Mark x. 18.

[881]. Ibid.

[882]. Cf. Deut. vi. 13.

[883]. Cf. Ps. cvii. 20.

[884]. προνοητικῶς.

[885]. Matt. xxviii. 20.

[886]. Cf. John i. 26, 27.

[887]. Cf. Jer. xxiii. 24.

[888]. Cf. Jer. xxiii. 23.

[889]. ζητεῖν εὔχεσθαι τῷ μὴ φθάνοντι ἐπὶ τὰ σύμπαντα.

[890]. Cf. Rom. viii. 19-21.

[891]. Cf. Ps. cxlviii. 3.

[892]. Cf. Rom. viii. 19-21.

[893]. ὥσπερ μάγειρος.

[894]. οὐ γὰρ τῆς πλημμελοῦς ὀρέξεως, οὐδὲ τῆς πεπλανημένης ἀκοσμίας, ἀλλὰ τῆς ὀρθῆς καὶ δικαίας φύσεως Θεός ἐστιν ἀρχηγέτης.

[895]. ὕλην.

[896]. Cf. 1 Cor. iii. 12.

[897]. Cf. Mal. iii. 2.

[898]. Cf. Ezek. xxii. 18, 20.

[899]. πόνου καὶ πυρός.

[900]. Cf. Isa. xlvii. 14, 15.

[901]. τὰ σκυθρωπά.

[902]. Cf. Isa. xlviii. 9 (Septuagint).

[903]. Cf. 1 Cor. i. 21.

[904]. τὰ κατὰ τοὺς τόπους.

[905]. Cf. John v. 39.

[906]. καὶ τῶν πολλῶν κακῶν ἀποχήν.

[907]. Cf. 1 Cor. xv. 51, 52.

[908]. Cf. 1 Thess. iv. 15, 16.

[909]. Cf. 1 Thess. iv. 16, 17.

[910]. περὶ τοῦ προβλήματος τούτου.

[911]. Cf. Eph. iv. 14.

[912]. Cf. 1 Cor. xv. 35-38.

[913]. ἐν ἐλαίας πυρῆνι.

[914]. Cf. 1 Cor. xv. 42, 43.

[915]. Cf. 1 Cor. xv. 48, 49.

[916]. Cf. 1 Cor. xv. 49.

[917]. Cf. 1 Cor. xv. 50.

[918]. Cf. Tobit xii. 7.

[919]. διὰ τὰς τοπικὰς μεταβάσεις.

[920]. Cf. Ps. xxxvii. 30.

[921]. σφόδρ’ ἀπεμφαίνοντα.

[922]. μυχθίζειν.

[923]. κατὰ τὸ ἐνδεχόμενον.

[924]. καὶ τὴν τοῦ ἐφ’ ἡμῖν φύσιν γιγνώσκοντες ἐνδεχομένον ἃ ἐνδέχεται.

[925]. βούλημα.

[926]. Cf. Matt. xxiv. 35; cf. Mark xiii. 31.

[927]. λόγος.

[928]. διαλεκτικαῖς ἀνάγκαις.

[929]. εἰ δὲ χρὴ βεβιασμένως ὀνομάσαι.

[930]. βδελυρὸν.

[931]. Cf. John i. 1.

[932]. καὶ κατὰ τὸ ἐπιχώριον νόμους θέμενοι.

[933]. τὰ μέρη τῆς γῆς ἐξ ἀρχῆς ἄλλα ἄλλοις ἐπόπταις νενεμημένα.

[934]. καὶ κατά τινας ἐπικρατείας διειλημμένα.

[935]. παραλύειν.

[936]. καταθοινᾶται.

[937]. σωφροσύνη.

[938]. ἐφάπτεται.

[939]. οἰκειοτέρους.

[940]. Cf. Deut. xxxii. 8, 9 (LXX.).

[941]. Cf. Gen. xi. 1, 2.

[942]. σύγχυσις.

[943]. Cf. Gen. xi. 5-9.

[944]. Cf. Wisd. of Sol. x. 5.

[945]. Cf. Tobit xii. 7.

[946]. Cf. Wisd. of Sol. i. 4.

[947]. ἐς ὅσον εἰσὶ τὰ τοῦ φωτὸς καὶ τοῦ ἀπὸ φωτὸς ἀϊδίου ἀπαυγάσματος φρονοῦντες.

[948]. ἀλλότρια ἀνατολῶν φρονοῦντες.

[949]. τὰ τῆς ὕλης.

[950]. πολιτείᾳ.

[951]. καὶ τίσαντας δίκην.

[952]. ὡσπερεὶ παιδευθέντας.

[953]. ἀπὸ τῆς πάντων μερίδος.

[954]. Cf. Rom. i. 24, 26, 28.

[955]. ἀλλὰ καὶ βουλόμεθα, οὐχ ὅπη ᾖ ἐκείνοις φίλον, ποιεῖν τὰ ἐκείνων.

[956]. Ps. ii. 8.

[957]. χοροστάτην.

[958]. Cf. 1 Tim. iii. 15.

[959]. Cf. Isa. ii. 3.

[960]. ἐλένχῃ.

[961]. ἀρχηγέτην.

[962]. συγκόψαι τὰς πολεμικὰς ἡμῶν λογικὰς μαχαίρας καὶ ὑβριστικὰς εἰς ἄροτρα, καὶ τὰς κατὰ τὸ πρότερον ἡμῶν μάχιμον ζιβύνας εἰς δρέπανα μετασκευάζομεν.

[963]. Cf. Isa. ii. 4.

[964]. Cf. Jer. xvi. 19 and xiv. 22: ὡς ψευδῆ ἐκτήσαντο οἱ πατέρες ἡμῶν εἴδωλα, καὶ οὐκ ἔστιν ἐν αὐτοῖς ὑετίζων.

[965]. Cf. Herodot. ii. 18.

[966]. ὁ δὲ Ἄμμων οὐδέν τι κακίων διαπρεσβεῦσαι τὰ δαιμόνια, ἢ οἱ Ἰουδαίων ἄγγελοι.

[967]. εὐφημεῖν μὲν ἐκέλευον.

[968]. Cf. Herodot. iii. 38.

[969]. γέλοιος ἂν εἴη φιλόσοφος ἀφιλόσοφα πράττων.

[970]. φυσιολογίαν.

[971]. πρεσβύτατον πάντων τῶν δημιουργημάτων.

[972]. Cf. Gen. i. 26.

[973]. This sentence is regarded by Guietus as an interpolation, which should be struck out of the text.

[974]. ἵνα δόξῃ μετὰ τῶν ἀτελέστων τελετῶν, καὶ τῶν καλουσῶν δαίμονας μαγγανειῶν, οὐχ ὑπὸ ἀγαλματοποιῶν μόνων κατασκευάζεσθαι θεὸς, ἀλλὰ καὶ ὑπὸ μάγων, καὶ φαρμακῶν, καὶ τῶν ἐπῳδαῖς αὐτῶν κηλουμένων δαιμόνων.

[975]. ἡμέρῳ.

[976]. μέτριον.

[977]. οὐ γὰρ παρὰ τὸ θηλυκὸν ὄνομα, καὶ τῇ οὐσίᾳ θήλειαν νομιστέον εἶναι τὴν σοφίαν, καὶ τὴν δικαιοσύνην.

[978]. Cf. 1 Cor. i. 30.

[979]. Cf. Herodot. i. 135.

[980]. οἷον δή τινα μακάρων χώραν λαχοῦσιν.

[981]. χορός.

[982]. ὑπὲρ τὰ σώματα.

[983]. συμπληρώσει τοῦ λόγου.

[984]. τὸν ἀπὸ τῶν αὐτῶν ὁρώμενον δογμάτων.

[985]. Cf. Ex. xxi. 2 and Jer. xxxiv. 14.

[986]. Cf. Ps. cxlviii. 4, 5.

[987]. ὅτι ἡ τῶν ὀνομάτων φύσις οὐ θεμένων εἰσὶ νόμοι.

[988]. μεταλαμβάνεται γάρ τι, φερ’ εἰπεῖν. In the editions of Hœschel and Spencer, τι is wanting.

[989]. ὁ θεὸς πατρὸς ἐκλεκτοῦ τῆς ἠχοῦς, καὶ ὁ θεὸς τοῦ γέλωτος, καὶ ὁ θεὸς τοῦ πτερνιστοῦ. Cf. note in Benedictine ed.

[990]. δαίμονα δέ τινα χαίρειν οὕτως ὀνομαζόμενον.

[991]. δικαιοσύνη.

[992]. ἰδιοπραγίαν τῶν μερῶν τῆς ψυχῆς.

[993]. ἀνδρεία.

[994]. τοῦ θυμικοῦ μέρους τῆς ψυχῆς φάσκοντος αὐτὸ εἶναι ἀρετὴν, καὶ ἀποτάσσοντος αὐτῇ τόπον τὸν περὶ τὸν θωράκα.

[995]. Cf. Ex. iv. 24, 25. Eliezer was one of the two sons of Moses. Cf. Ex. xviii. 4.

[996]. ἐνεργεῖν κατὰ Μωϋσέως.

[997]. Cf. Ex. iv. 25, 26.

[998]. κατὰ τῶν ἐν τῇ θεοσεβείᾳ ταύτῃ περιτεμνομένων δύναμις. Boherellus inserts μὴ before περιτεμνομένων, which has been adopted in the text.

[999]. Gal. v. 2.

[1000]. Cf. Acts x. 14.

[1001]. A quotation:

καί τις φίλον υἱὸν ἀείρας,

σφάξει ἐπευχόμενος μέγα νήπιος.

—A verse of Empedocles, quoted by Plutarch, de Superstitione, c. xii. Spencer. Cf. note in loc. in Benedictine edition.

[1002]. Cf. 1 Cor. ix. 27.

[1003]. Cf. Col. iii. 5.

[1004]. Cf. Rom. viii. 13.

[1005]. καὶ ὡς εὐδοκιμοῦντες γε ὅσον οὐκ ἐγκατελείποντο. The negative particle (οὐκ) is wanting in the editions of Hœschel and Spencer, but is found in the Royal, Basil, and Vatican MSS. Guietus would delete ὅσον (which emendation has been adopted in the translation), while Boherellus would read ὅσοι instead.—Ruæus.

[1006]. γοητείᾳ.

[1007]. τὸν κυνοκέφαλον.

[1008]. ὅτι κρεῖττον εὕρομεν.

[1009]. Cf. Isa. ix. 6.

[1010]. τὸν ἐῤῥωμένον βίον.

[1011]. καὶ τὸ μηδὲν τυγχάνοντα.

[1012]. ἑαυτῶν. Guietus would read αὐτῶν, to agree with τῶν ἐκκλησιῶν.

[1013]. Instead of τὰς ἀπὸ τῆς διδασκαλίας τοῦ Ἰησοῦ ἀφορμάς, Boherellus conjectures τοὺς ... ἀφορμῶντας, which has been adopted in the translation.

[1014]. τῶν ἀπὸ μεγάλης ἐκκλησίας.

[1015]. κατέπαυσεν.

[1016]. ἀναπαυσάμενος.

[1017]. σαββατισμοῦ.

[1018]. τὴν ἐκεῖθεν ἐπάνοδον.

[1019]. φυγὴν.

[1020]. 2 Cor. iii. 15.

[1021]. ἀσπασαμένοις.

[1022]. 2 Tim. i. 3.

[1023]. ἐκ κατασκευῆς.

[1024]. ἀπὸ τοῦ πλήθους.

[1025]. Σιβυλλιστάς.

[1026]. 1 Cor. iv. 12, 13.

[1027]. Tit. iii. 10.

[1028]. Κίρκας καὶ κύκηθρα αἱμύλα.

[1029]. Cf. 1 Tim. iv. 1-3.

[1030]. ἀκοῆς καυστήρια. Cf. note in Benedictine ed.

[1031]. αἰνίγματα. Cf. note in Benedictine ed.

[1032]. σκανδάλου.

[1033]. ἐξορχουμένας καὶ σοφιστρίας.

[1034]. Cf. 2 Cor. x. 3.

[1035]. ἀνατάσεως.

[1036]. πολὺ δὲ τὸ ἥμερον ἐὰν ... οἷος τέ τις γένηται ἐπιστρέφειν.

[1037]. πολλὰ χαίρειν φράσαντες.

[1038]. ἀνδραπόδοις.

[1039]. καὶ μὴ οἵοις τε κατακούειν τῆς ἐν φράσει λόγων καὶ τάξει ἀπαγγελλομένων ἀκολουθίας, μόνων ἐφρόντισαν τῶν ἀνατραφέντων ἐν λόγοις καὶ μαθήμασιν.

[1040]. ἐνεῖδον.

[1041]. φιλολόγων.

[1042]. 1 Cor. ii. 4, 5.

[1043]. Such is the reading of the Septuagint version. The Masoretic text has: “The Lord gave a word; of them who published it there was a great host.”

[1044]. Cf. Rom. i. 18-23.

[1045]. ἐκ πολλῆς συνουσίας γινομένης περὶ τὸ πρᾶγμα αὐτὸ, καὶ τοῦ συζῆν.

[1046]. Cf. Plato, Phædo.

[1047]. καὶ τὰ ἀόρατα τοῦ Θεοῦ, καὶ τὰς ἰδέας φαντασθέντες ἀπὸ τῆς κτίσεως τοῦ κόσμου, καὶ τῶν αἰσθητῶν, ἀφ’ ὧν ἀναβαίνουσιν ἐπὶ τὰ νοούμενα· τὴν τε ἀΐδιον αὐτοὺ δύναμιν καὶ θεότητα οὐκ ἀγεννῶς ἰδόντες, etc.

[1048]. Rom. i. 25.

[1049]. Cf. 1 Cor. i. 27, 28, 29.

[1050]. ἐπιτηδείοις.

[1051]. καὶ τίνι τῶν ἐν ἡμῖν. Boherellus understands ὅμοιος, which has been adopted in the translation.

[1052]. Cf. Matt. v. 8.

[1053]. Hos. x. 12. φωτίσατε ἑαυτοῖς φῶς γνῶσεως (LXX.). The Masoretic text is, נִ֥ירוּ לָכֶ֖ם נִ֑יר וְעֵת, where for וְעֵת (and time) the Septuagint translator apparently read דעת (knowledge), ד and ו being interchanged from their similarity.

[1054]. Cf. John i. 3, 4.

[1055]. τὸν ἀληθινὸν καὶ νοητόν.

[1056]. Cf. 2 Cor. iv. 6.

[1057]. Ps. xxvii. 1 (attributed to David).

[1058]. Ps. cxix. 105.

[1059]. Ps. iv. 6 (Heb. “Lift upon us,” etc.).

[1060]. Ps. xxxvi. 9.

[1061]. Cf. Isa. lx. 1.

[1062]. Cf. Isa. ix. 2.

[1063]. Cf. Isa. ix. 2.

[1064]. ἐνθουσιᾶν.

[1065]. Cf. Matt. xxv. 4.

[1066]. κεφαλίδα βιβλίου.

[1067]. οὐαί; cf. Ezek. ii. 9, 10.

[1068]. Cf. Apoc. x. 9.

[1069]. 2 Cor. xii. 4.

[1070]. Cf. Apoc. x. 4.

[1071]. πολλάκις δὲ ἤδη ὁ Κέλσος θρυλλήσας ὡς ἀξιούμενον εὐθέως πιστεύειν, ὡς καινόν τι παρὰ τὰ πρότερον εἰρημένα. Guietus thus amends the passage: πολλάκις δὲ ἤδη ὁ Κέλσος ἀξιούμενος εὐθέως πιστεύειν, ὡς καινόν τι παρὰ τὰ πρότερον εἰρημένα θρυλλήσας, etc. Boherellus would change ἀξιούμενον into ἀξιοῦμεν.

[1072]. παιδεία ἀνεξέλεγκτος πλανᾶται; cf. Prov. x. 17.

[1073]. γνῶσις ἀσυνέτου, ἀδιεξέταστοι λόγοι; cf. Ecclus. xxi. 18.

[1074]. οὐ τερατεύεται.

[1075]. The night before Ariston brought Plato to Socrates as his pupil, the latter dreamed that a swan from the altar of Cupid alighted on his bosom. Cf. Pausanias in Atticis, p. 58.

[1076]. “Alicubi forsan occurrit: me vero uspiam legisse non memini. Credo Platonem per tertium oculum suam πολυμάθειαν et scientiam, quâ ceteris anteibat, denotare voluisse.”—Spencer.

[1077]. Plato, Epist. vi.

[1078]. ὧν ἓν μὲν, ὄνομα· δεύτερον δὲ, λόγος· τὸ δὲ τρίτον, εἴδωλον· τὸ τέταρτον δὲ, ἐπιστήμη.

[1079]. τρανότερον φήσομεν ἐν τῇ ψυχῇ γινόμενον μετὰ τὸν λόγον τῶν τραυμάτων τύπον, τοῦτον εἶναι τὸν ἐν ἑκάστῳ Χριστὸν, ἀπὸ Χριστοῦ λόγου.

[1080]. τὸ μηδέν.

[1081]. εἰκῆ πιστεύοντι.

[1082]. 1 Cor. xv. 2.

[1083]. τοῦ δημιουργοῦ.

[1084]. Cf. Col. iv. 6.

[1085]. χθὲς καὶ πρώην.

[1086]. κοινὸν δὲ πάντων ἢ καὶ πρόχειρον. For ἤ, Boherellus reads ᾖ.

[1087]. οἱ γὰρ ὁμοίως Κελσῷ ὑπολαβόντες τετερατεῦσθαι. The word ὁμοίως formerly stood, in the text of Spencer and Ruæeus, before τετερατεῦσθαι, but is properly expunged, as arising from the preceding ὁμοίως. Boherellus remarks: “Forte aliud quid exciderit, verbi gratiâ, τὰ τοῦ Ιησοῦ.”

[1088]. τερατεύσασθαι.

[1089]. τὸ οὐδέν.

[1090]. Cf. Acts viii. 10.

[1091]. Cf. Acts v. 36, 37.

[1092]. Cf. 1 Cor. iii. 19.

[1093]. πεπλασμένον ἡμῖν.

[1094]. ἦθος γὰρ ἀνθρώπειον μὲν οὐκ ἔχει γνώμας, θεῖον δὲ ἔχει.

[1095]. Cf. Plato’s Apolog.

[1096]. μετρίων ὄντων.

[1097]. Cf. Wisd. of Sol. ix. 6.

[1098]. τέλειοι.

[1099]. Heb. v. 14.

[1100]. Ps. xlix. 9, 10 (LXX.).

[1101]. γνῶσις.

[1102]. 1 Cor. xii. 8, 9.

[1103]. τοὺς μὴ αἰσχυνομένους ἐν τῷ τοῖς ἀψύχοις προσλαλεῖν, καὶ περὶ μὲν ὑγείας τὸ ἀσθενὲς ἐπικαλουμένους, περὶ δὲ ζωῆς τὸ νεκρὸν ἀξιοῦντας, περὶ δὲ ἐπικουρίας τὸ ἀπορώτατον ἱκετεύοντας.

[1104]. βαναύσων.

[1105]. τοὺς ἐσχάτους.

[1106]. γόητας.

[1107]. προτροπάδην.

[1108]. τοὺς χαριεστέρους.

[1109]. παλεύομεν.

[1110]. Cf. 1 Cor. i. 26.

[1111]. ὡς περιηχηθεὶς τὰ περὶ ταπεινοφροσύνης.

[1112]. μὴ ἐπιμελῶς αὐτὴν νοήσας.

[1113]. εὐθείᾳ περαίνει κατὰ φύσιν παραπορευόμενος.

[1114]. Plato, de Legibus, iv.

[1115]. Ps. cxxxi. 1, 2 (LXX.). The clause, “If I had not been humble,” seems to belong to the following verse.

[1116]. τῇ ἰδιωτείᾳ.

[1117]. τῇ ἰδιωτείᾳ.

[1118]. διὰ τὸν ἰδιωτισμόν.

[1119]. Cf. Phil. ii. 6, 8.

[1120]. Cf. Matt. xi. 20.

[1121]. Cf. Matt. xix. 24.

[1122]. Cf. Plato, v. de Legibus.

[1123]. Cf. Matt. xiii. 54, Mark vi. 2, and John vii. 15.

[1124]. Cf. Matt. vii. 14.

[1125]. Cf. Ps. xviii. 11.

[1126]. Cf. Ex. xx. 21.

[1127]. Cf. Ex. xxiv. 2.

[1128]. Cf. Ps. civ. 6.

[1129]. Cf. Matt. xi. 27.

[1130]. ἀγένητον. Locus diligenter notandus, ubi filius e creaturarum numero diserte eximitur, dum ἀγένητος dicitur. At non dissimulandum in unico Cod. Anglicano secundo legi: τὸν γεννητόν: cf. Origenianorum, lib. ii. quæstio 2, num. 23.—Ruæus.

[1131]. ὅτί ποτ’ ἂν χωρῇ γιγνώσκειν. Boherellus proposes ὅστις ποτ’ ἂν χωρῇ, etc.

[1132]. Cf. Plato, Epist. ii. ad Dionys.

[1133]. Cf. Isa. vi. 2.

[1134]. Cf. Ezek. i. and x.

[1135]. Ps. cxlviii. 4.

[1136]. Cf. Plato in Phædro.

[1137]. Cf. 2 Cor. iv. 17, 18.

[1138]. Cf. John xiv. 3.

[1139]. πρὸς ἄκροις τοῖς οὐρανοῖς.

[1140]. ποταμοὺς τῶν θεωρήματων.

[1141]. For ὅσον γε Boherellus proposes ὅσοι γε, which is adopted in the translation.

[1142]. Cf. 1 Cor. xiii. 12.

[1143]. Cf. 1 Cor. xiii. 10.

[1144]. Cf. Plato in Timæo.

[1145]. Cf. Gen. xxviii. 12, 13.

[1146]. ἐπεστηριγμένον.

[1147]. τῆς τε ἀπλανοῦς.

[1148]. κλίμαξ ὑψίπυλος. Boherellus conjectures ἑπτάπυλος.

[1149]. κεραστοῦ νομίσματος.

[1150]. τὴν χαλκοβάτην καὶ στεῤῥάν.

[1151]. τλήμονα γὰρ ἔργων ἁπάντων, καὶ χρηματιστὴν, καὶ πολύκμητον εἶναι, τόν τε σίδηρον καὶ τὸν Ἑρμῆν.

[1152]. τῆς λοιπῆς ὕλης. For ὕλης, another reading is πύλης.

[1153]. For ὡς ἐκείνοις ἀρκεῖσθαι, Spencer introduced into his text, οὐδ’ ἐκείνοις ἀρκεῖσθαι, which has been adopted in the translation.

[1154]. ἐν οἷς πολλοὶ σεμνύνονται.

[1155]. ἀπὸ τῆς συγκλήτου βουλῆς.

[1156]. Cf. Ezek. xlviii.

[1157]. ἐπὶ τὰ κρείττονα.

[1158]. Cf. Apoc. xxi.

[1159]. θεωρήματα.

[1160]. “Utinam exstaret! Multum enim lucis procul dubio antiquissimorum Patrum libris, priscæ ecclesiæ temporibus, et quibusdam sacræ Scripturæ locis, accederet.”—Spencer.

[1161]. κατὰ τὸ φιλομαθὲς ἡμῶν.

[1162]. Cf. 2 Tim. iii. 6, 7.

[1163]. Cf. note in Spencer’s ed.

[1164]. παίγνιον.

[1165]. Cf. Ps. civ. 24-26.

[1166]. Cf. Mal. iii. 2, 3.

[1167]. χωνευομένων.

[1168]. ποῦ.

[1169]. Cf. Zech. v. 7.

[1170]. μάτην ἐκκείμενα.

[1171]. ἀλλόκοτα καὶ ἀμοιβαίας φωνάς.

[1172]. ἀρχοντικῶν.

[1173]. οὐκ εὔγνωμον ἀλλά ... πάνυ ἀγνωμονέστατον.

[1174]. φύρων δὲ τὰ πράγματα.

[1175]. συνέδριον.

[1176]. μέτριος τὰ ἤθη.

[1177]. ἀρχηγοῦ τῶν καλῶν.

[1178]. Ὀφιᾶνοι; cf. Irenæus, vol. i. pp. 104-112 (Ante-Nicene Library).

[1179]. τὴν εὐτέλειαν ἀγαπήσας.

[1180]. ἀπὸ τῆς παντελοῦς ἀκτημοσύνης.

[1181]. “Euphraten hujus hæresis auctorem solus Origenes tradit.”—Spencer; cf. note in Spencer’s ed.

[1182]. ἀναισθήτου.

[1183]. Boherellus proposes φῇς for the textual reading φησι.

[1184]. καὶ τοῖς προφήταις ἐμπνέοντα.

[1185]. ὅταν δὲ τὰ ἐναντία ὁ σὸς διδάσκαλος Ἰησοῦς, καὶ ὁ Ἰουδαίων Μωϋσῆς, νομοθετῆ.

[1186]. ψυχικόν.

[1187]. Cf. Spencer’s note, as quoted in Benedictine ed.

[1188]. “Nescio, an hæresium Scriptores hujus Thauthabaoth, Erataoth, Thaphabaoth, Onoeles, et Thartharaoth, usquam meminerint. Hujus generis vocabula innumera invenies apud Epiphan. Hær. 31, quæ est Valentinianorum, pp. 165-171.”—Spencer.

[1189]. φραγμὸν κακίας.

[1190]. πύλας ἀρχόντων αἰῶνι δεδεμένας.

[1191]. μονότροπον.

[1192]. λήθην ἀπερίσκεπτον.

[1193]. Ὀγδοάδος. Cf. Tertullian, de præscript. adv. Hæreticos, c. 33 (Ante-Nicene Library; Writings of Tertullian, vol. ii. p. 39), and other references in Benedictine ed.

[1194]. Φαίνων. “Ea, quæ Saturni stella dicitur, Φαίνων a Græcis dicitur.”—Cicero, de Nat. Deorum, book ii.

[1195]. συμπαθεῖν.

[1196]. νυκτοφαής.

[1197]. πεντάδι δυνατωτέρᾳ.

[1198]. μύστην.

[1199]. χάριν κρυπτομένην δυνάμεσιν ἐξουσιῶν.

[1200]. For καταλυθέν Boherellus conjectures καταγλυφθέν, which has been adopted in the translation.

[1201]. φαντασίας.

[1202]. ἀπατεώνων.

[1203]. εἰς τὰς ἀρχοντικὰς μορφάς.

[1204]. Guietus thinks that some word has been omitted here, as ξίφος, which seems very probable.

[1205]. τὸ τῆς ἀτελέστου τελετῆς πέρας.

[1206]. ἀποῤῥοίας.

[1207]. ἀπὸ ξύλου.

[1208]. Eccles. i. 6 (literally rendered).

[1209]. κατὰ τὴν πεπλανημένην ἑαυτῶν σοφίαν.

[1210]. ψυχικὸν δημιουργόν.

[1211]. οὐκ ἀγεννῶς.

[1212]. Cf. 1 Cor. xv. 25, 26.

[1213]. Cf. 1 Cor. xv. 54; cf. Hos. xiii. 14.

[1214]. κάθοδον στενήν.

[1215]. Cf. Ps. cxviii. 19, 20.

[1216]. Cf. Ps. ix. 13, 14.

[1217]. Cf. 1 Cor. xv. 22.

[1218]. Cf., however, Mark vi. 3.

[1219]. αὐτόθεν.

[1220]. ἄρχοντας.

[1221]. ἄλλα τε, καὶ δύο ἄττα, μεῖζον τε καὶ μικρότερον υἱοῦ καὶ πατρός.

[1222]. For ἄλλους, the textual reading, Gelenius, with the approval of Boherellus, proposes καὶ ἄλλου συγκειμένου, which has been followed in the translation.

[1223]. ἐπὶ τοῖς αὐτοῖς ὑποκειμένοις.

[1224]. Cf. Herodot. iv. 9.

[1225]. ποία γὰρ πιθανότης.

[1226]. For the textual reading, οὔπω δὲ οὐδὲ περὶ τῶν λοιπῶν ταὐτόν τι ἐρεῖ, Boherellus conjectures εἴρηται, which has been adopted in the translation.

[1227]. For αἰσθητῶν, Lommatzsch adopts the conjecture of Boherellus, approved by Ruæus, ἐσθήτων.

[1228]. δόξης.

[1229]. Cf. Ps. xxxiv. 7.

[1230]. Cf. Matt. xviii. 10.

[1231]. θνητά. Instead of this reading, Guietus conjectures πτηκτά, which is approved of by Ruæus.

[1232]. Ὠγηνόν, i.e. in Oceanum, Hesych.; Ὠγην, ὠκεανός, Suid.

[1233]. καὶ μὴ παραμυθησάμενος.

[1234]. Cf. Iliad, book i. v. 590, Pope’s translation.

[1235]. Cf. Iliad, book xv. vv. 18-24, Pope’s translation.

[1236]. ἀναλογίαις τισὶ συνέδησε καὶ ἐκόσμησεν ὁ Θεός.

[1237]. ἀμήτωρ τις καὶ ἄχραντος δαίμων.

[1238]. Cf. Gen. iii.

[1239]. τὸ θηλύτερον γένος.

[1240]. Cf. Ex. xii. 23.

[1241]. Cf. Lev. xvi. 8.

[1242]. ἐναντίοι ὄντες τοῖς ἀπὸ τοῦ κλήρου τοῦ Θεοῦ, ἔρημοί εἰσι Θεοῦ.

[1243]. Cf. Job i., ii.

[1244]. περιστάσεσι.

[1245]. ἀγρίῳ ἐλέφαντι.

[1246]. Cf. Job xl. 20.

[1247]. Cf. Ezek. xxxii. 1-28.

[1248]. Isa. xiv. 4 sqq.

[1249]. πτεροῤῥυησάντων. Cf. Book iv. c. 40.

[1250]. Cf. Prov. xxiii. 5.

[1251]. Cf. 1 Tim. ii. 5.

[1252]. Cf. 1 Cor. i. 30.

[1253]. Cf. Ezek. xxviii. 15.

[1254]. Cf. Ezek. xxviii. 19.

[1255]. Cf. Dan. viii. 23.

[1256]. Cf. 2 Thess. ii. 3, 4.

[1257]. Cf. Matt. xxiv. 4.

[1258]. Cf. Prov. xxvii. 19.

[1259]. ἀκρότητας.

[1260]. μετά τινος ἐπικρύψεως. Cf. 2 Thess. ii. 9.

[1261]. 2 Thess. ii. 1-12.

[1262]. Cf. Dan. viii. 23-25 (LXX.).

[1263]. Cf. 2 Thess. ii. 4.

[1264]. Cf. Dan. ix. 27.

[1265]. παῖδά τε αὐτοῦ καὶ ἠΐθεον.

[1266]. παραποιήσαντας.

[1267]. Cf. Gen. ii. 24.

[1268]. Cf. 1 Cor. vi. 17.

[1269]. ἁπαξαπλῶς.

[1270]. μάλα εὐηθική.

[1271]. Cf. Gen. v. 1.

[1272]. ἀκατασκεύαστον.

[1273]. Cf. Gen. i. 26.

[1274]. τὴν ἐκ περιστάσεως γενομένην.

[1275]. Gen. iii. 24.

[1276]. γραφάς.

[1277]. ἀπρόσλογα.

[1278]. συνθεῖναι λῆρον βαθύν.

[1279]. ὅτι τίς ποτέ ἐστιν ἡ φύσις τοῦ νοῦ, καὶ τοῦ ἐν τοῖς προφήταις λόγου.

[1280]. περὶ νοητῶν καὶ αἰσθητῶν.

[1281]. αἱ φύσεις τῶν ἡμερῶν.

[1282]. ἐν καταστάσει ἔσεσθαι ἡμέρας.

[1283]. Cf. Isa. lx. 19.

[1284]. εὐκτικῶς.

[1285]. ὡς ἐν ἀλλοτρίοις τοῖς τῇδε.

[1286]. μακρὰν χαιρέτωσαν.

[1287]. περιορᾷ.

[1288]. Cf. Book v. c. 54.

[1289]. The textual reading is, ἀπό τινων εὐτελῶς καὶ ἰδιωτικῶς, for which Ruæus reads, ἀπό τινων εὐτελῶν καὶ ἰδιωτικῶν, which emendation has been adopted in the translation.

[1290]. οἱονεὶ θαυμαστικῶς.

[1291]. ἀκλήρων.

[1292]. σκυβάλων.

[1293]. τέχνην.

[1294]. ἐκ παρακολουθήσεως γεγένηται τῆς πρὸς τὰ προηγούμενα.

[1295]. Cf. Ps. xxxiv. 10-14.

[1296]. Cf. Gal. i. 4.

[1297]. Cf. Eph. v. 16.

[1298]. καταχρηστικώτερον.

[1299]. Cf. Job ii. 10.

[1300]. Cf. Isa. xlv. 7.

[1301]. Cf. Mic. i. 12, 13. The rendering of the Heb. in the first clause of the thirteenth verse is different from that of the LXX.

[1302]. παῤῥησίαν ἔχειν.

[1303]. ὕφος.

[1304]. ὀλίγα must be taken comparatively, on account of the πολλάς that follows afterwards.

[1305]. πολλάς. See note 3.

[1306]. τὰ ἑλικοειδῆ ξέσματα καὶ πρίσματα.

[1307]. τὰ παρακείμενα.

[1308]. πόνους.

[1309]. Cf. Mic. i. 12.

[1310]. Cf. Ps. lxxxix. 32.

[1311]. Cf. Isa. xlvii. 14, 15.

[1312]. Cf. Isa. xlv. 7.

[1313]. τὸ καὶ ἐπιτυγχάνειν ἐν τῷ νουθετουμένῳ καὶ ἀκούειν τὸν τοῦ διδάσκοντος λόγον.

[1314]. ὡσπερεὶ τῶν καλουμένων ἀντιπεπονθότων ἔστιν.

[1315]. ἀνάλογον τῷ κείρεσθαι ἄνθρωπον, ἐνεργοῦντα τὸ παρέχειν ἑαυτὸν τῷ κείροντι.

[1316]. πειθοῦς δημιουργῶν.

[1317]. Cf. Gal. v. 8.

[1318]. Cf. Isa. i. 19, 20.

[1319]. Cf. Deut. x. 12, 13.

[1320]. ἐνεθυμήθη, in all probability a corruption for ἐθυμώθη, which Hoeschel places in the text, and Spencer in the margin of his ed.: Heb. וַיִּנָּחֶם.

[1321]. ἐνεθυμήθην. Cf. remark in note 2.

[1322]. Cf. Gen. vi. 5, 6.

[1323]. Cf. Plato in Timæo.

[1324]. κόσμος.

[1325]. τὸν περίγειον τόπον.

[1326]. Cf. John i. 9.

[1327]. Cf. John xvi. 33.

[1328]. Cf. 2 Cor. iv. 18.

[1329]. Cf. Rom. i. 20.

[1330]. ἐρηρεισμένης.

[1331]. τῇδε φερομένου.

[1332]. Cf. Ps. xxxiii. 9.

[1333]. τὸν προσεχῶς δημιουργόν.

[1334]. αὐτουργόν.

[1335]. συναγωγὰς.

[1336]. τὰ ὑπὸ μόνης φύσεως διοικούμενα.

[1337]. τὰ νηκτά.

[1338]. Cf. Gen. ii. 4.

[1339]. κατέπαυσεν.

[1340]. κατέπαυσεν.

[1341]. Cf. Gen. ii. 2, 3.

[1342]. ἀνεπαύσατο.

[1343]. τῶν ἐπιβαλλόντων.

[1344]. οὐ θέμις.

[1345]. χειρουργεῖν.

[1346]. Cf. Ps. xix. 1.

[1347]. Cf. Ps. cii. 25.

[1348]. Cf. Isa. i. 20.

[1349]. ἐπὶ τῶν δυνάμεων.

[1350]. Cf. Ex. xx. 18 (LXX.). The Masoretic text is different.

[1351]. Cf. Ps. cii. 27.

[1352]. Cf. Mal. iii. 6.

[1353]. Lev. xi. 44.

[1354]. Cf. Eph. v. 1 (μιμηταί).

[1355]. The words as they stand in the text are probably corrupt: we have adopted in the translation the emendation of Guietus: ἔτι καὶ ναός ἐστι τοῦ Θεοῦ το σῶμα τοῦ τοιαύτην ἔχοντος ψυχὴν, καὶ ἐν τῇ ψυχῇ διὰ τὸ κατ’ εἰκόνα, τὸν Θεόν.

[1356]. Deut. v. 31.

[1357]. Cf. Gen. iii. 8.

[1358]. οὐσία.

[1359]. πρεσβείᾳ καὶ δυνάμει.

[1360]. Cf. Col. i. 15.

[1361]. For αὐτοῦ Boherellus conjectures αὑτοῦ, and translates, “Propria ipse principia, quæ sunt Epicuri, subruens.”

[1362]. Rom. xi. 36.

[1363]. οὐδὲ λογῷ ἐφικτός.

[1364]. εἴτε ἐνδιαθέτῳ εἴτε καὶ προφορικῷ.

[1365]. John i. 1.

[1366]. οὐδὲν τῶν ἐν λέξεσι καὶ σημαινομένοις.

[1367]. χειραγωγῆσαι.

[1368]. κολάζεσθαι.

[1369]. Cf. Matt. iv. 16 and Isa. ix. 2.

[1370]. John xiv. 6.

[1371]. Cf. Isa. v. 20.

[1372]. ὀφθαλμοὺς.

[1373]. ὀφθαλμοὺς.

[1374]. σωματικῶς.

[1375]. Cf. John i. 14.

[1376]. εἰκότι στοχασμῷ.

[1377]. δυσθεώρητος.

[1378]. σύμμετρον.

[1379]. For οὑτωσὶ we have adopted the conjecture of Guietus, τούτου.

[1380]. ὡς εὐθεώρητον.

[1381]. Rom. viii. 14.

[1382]. Cf. Heb. xii. 29.

[1383]. Cf. 1 Cor. iii. 12.

[1384]. πᾶσαν οὐσίαν.

[1385]. πνεῦμα. There is an allusion to the two meanings of πνεῦμα, “wind” and “spirit.”

[1386]. 2 Cor. iii. 5, 6.

[1387]. τὴν αἰσθητὴν ἐκδοχὴν.

[1388]. τυπικῶς here evidently must have the above meaning.

[1389]. Cf. John iv. 21, 24.

[1390]. ἐν τύποις.

[1391]. Cf. 2 Cor. iii. 17.

[1392]. Cf. 1 Cor. ii. 14.

[1393]. ἑαυτῷ συνάπτει.

[1394]. οὐχ ὡς σῶμα δὲ περιέχον περιέχει, ὅτι καὶ σῶμα ἐστι τὸ περιεχόμενον.

[1395]. πάνυ ἀπεμφαῖνον.

[1396]. εἰς τοσοῦτον μίασμα.

[1397]. Cf. Book iv. cc. 14 and 68.

[1398]. τῇ αἰσθήσει τὴν ἀρχὴν.

[1399]. τὸ αἰσθητὸν σῶμα.

[1400]. προσαχθήσῃ δὲ τῷ λεγομένῳ.

[1401]. κἂν βιασάμενος ὁ λόγος εὕρῃ.

[1402]. τοῦ δημιουργοῦ.

[1403]. ὀρτύγων.

[1404]. ληροῦντας.

[1405]. πραγματικῶς.

[1406]. ἐσεμνολόγει.

[1407]. σεμνῶν λόγων.

[1408]. τοσαύτην φλυαρίαν.

[1409]. κατάπληξιν.

[1410]. ἀγενὲς.

[1411]. Cf. Isa. liii. 1-3 (LXX.).

[1412]. Cf. Ps. xlv. 3, 4 (LXX.).

[1413]. προβαίνειν.

[1414]. καὶ εἴ τινές εἰσιν ἐκ λόγων τὴν γένεσιν λαχόντες μεγαλοφώνων.

[1415]. τῶν χριστῶν μου.

[1416]. Cf. 1 Chron. xvi. 22 and Ps. cv. 15.

[1417]. τοὺς μετόχους αὐτοῦ.

[1418]. δυσδιηγήτους τὰς κρίσεις.

[1419]. ἐξ ἀρχῆς.

[1420]. γενεθλιαλογία.

[1421]. Cf. Rom. xi. 11, 12.

[1422]. Ps. liv. 5.

[1423]. Ps. liv. 6.

[1424]. Suidas in Σοφός.

[1425]. Homer, Iliad, xvi. 234, etc.

[1426]. Heb. xi. 37, 38.

[1427]. Wisd. of Sol. i. 5.

[1428]. 2 Kings ix. 11.

[1429]. Ecclus. xxi. 18.

[1430]. 1 Pet. iii. 15.

[1431]. Ps. lxix. 21.

[1432]. Book ii. chap. 37.

[1433]. διὰ δύο τροπικῶν θεωρήμα.

[1434]. We follow Bouhereau and Valesius, who expunge the negative particle in this clause.

[1435]. Isa. liii. 2, 3.

[1436]. John viii. 40.

[1437]. Heb. xi. 37, 38.

[1438]. Ps. xxxiv. 19.

[1439]. Deut. xxviii. 12.

[1440]. Ps. ci. 9.

[1441]. Deut. ii. 34.

[1442]. Ezek. xx. 25.

[1443]. 2 Cor. iii. 6.

[1444]. 2 Cor. iii. 7, 8.

[1445]. Rom. vii. 12, 14.

[1446]. 1 Tim. vi. 17, 18.

[1447]. Prov. xiii. 8.

[1448]. Deut. xxxii. 30.

[1449]. Rom. xv. 19.

[1450]. Gal. ii. 5.

[1451]. Ps. cxxxvii. 8, 9.

[1452]. Rom. ii. 29.

[1453]. Matt. xix. 23.

[1454]. Prov. xxviii. 6.

[1455]. Mark x. 44.

[1456]. Matt. xx. 25.

[1457]. Luke xxii. 25.

[1458]. 1 Cor. iii. 19.

[1459]. Ps. vii. 3-5. Origen follows the reading εἰς χοῦν instead of εἰς χνοῦν, “make my glory abide in the dust.”

[1460]. Matt. vi. 25-28.

[1461]. Lev. xxvi. 5.

[1462]. Prov. xiii. 25.

[1463]. Ex. xxi. 24.

[1464]. Matt. v. 39.

[1465]. Lam. iii. 27, 29, 30.

[1466]. John i. 18.

[1467]. Col. i. 15.

[1468]. Odys. iv. 563.

[1469]. Phædon, p. 109.

[1470]. Ex. iii. 8.

[1471]. Gen. iii. 17.

[1472]. Heb. xii. 22.

[1473]. Ps. lxxvi. 2; English version, “In Salem is His tabernacle.”

[1474]. Ps. xlviii. 1, 2.

[1475]. Ps. xxxvii. 9, 11, 22, 29, 34.

[1476]. Isa. liv. 12, 11.

[1477]. Hagg. ii. 6.

[1478]. Dan. iv. 37.

[1479]. Isa. v. 12.

[1480]. 2 Cor. v. 1, 4.

[1481]. 2 Cor. v. 1.

[1482]. 1 Cor. xv. 53.

[1483]. Bouhéreau follows the reading, “the mind which sees what is made in the image of the Creator.”

[1484]. Matt. xv. 19 and vi. 23.

[1485]. Matt. v. 8.

[1486]. Ps. li. 10.

[1487]. Deut. xiii. 4.

[1488]. Ps. lxiii. 8.

[1489]. Ps. cxix. 18.

[1490]. Ps. xix. 8.

[1491]. Ps. xiii. 3.

[1492]. Matt. xiii. 9.

[1493]. Ps. lxxvii. 2, according to the LXX.

[1494]. 1 John i. 1.

[1495]. Prov. ii. 5. E. V. and LXX., “Thou shalt find the knowledge of God.”

[1496]. νοητά, falling under the province of νοῦς, the reason. For convenience, we translate it elsewhere “intellectual.”

[1497]. Rom. i. 20.

[1498]. 1 Cor. xiii. 12.

[1499]. Rom. viii. 13.

[1500]. 2 Cor. iv. 10.

[1501]. Col. iii. 5.

[1502]. Gen. vi. 3.

[1503]. Rom. viii. 8.

[1504]. 2 Cor. v. 16.

[1505]. Gen. iii. 6.

[1506]. Gen. iii. 5.

[1507]. Gen. iii. 7.

[1508]. John ix. 39.

[1509]. See Book vi. chap. xxx. etc.

[1510]. 2 Cor. xii. 4.

[1511]. Matt. v. 8.

[1512]. John xiv. 9.

[1513]. Matt. xi. 27.

[1514]. 1 Cor. i. 27.

[1515]. Rom. viii. 9.

[1516]. Ps. li. 10.

[1517]. γένεσις. For the distinction between οὐσία and γένεσις, see Plato’s Sophista, p. 246.

[1518]. 1 Cor. x. 3, 4. The received text has “walk” instead of “live.”

[1519]. 1 Cor. iv. 11, 12.

[1520]. Rom. i. 21.

[1521]. Rom. i. 25.

[1522]. Rom. i. 24, 25.

[1523]. Rom. i. 28.

[1524]. Ps. xxxvii. 30, 31.

[1525]. Rom. i. 27.

[1526]. Ps. li. 5.

[1527]. Ps. lviii. 3.

[1528]. Rom. viii. 20.

[1529]. Eccles. i. 2.

[1530]. Ps. xxxix. 5.

[1531]. Euripides.

[1532]. Ps. xliv. 25.

[1533]. Ps. xxii. 15.

[1534]. Rom. vii. 24.

[1535]. Phil. iii. 21.

[1536]. Ps. xliii. 19, LXX.

[1537]. 1 Cor. xiii. 12.

[1538]. 2 Cor. v. 6, 8.

[1539]. Wisd. xii. 1, 2.

[1540]. John xx. 22.

[1541]. Acts i. 5.

[1542]. Matt. v. 14.

[1543]. John i. 5.

[1544]. 2 Tim. iv. 7.

[1545]. 1 Cor. ix. 26.

[1546]. Eph. ii. 2.

[1547]. Rom. viii. 13.

[1548]. Gal. v. 25.

[1549]. Matt. xxvi. 39.

[1550]. Luke x. 19.

[1551]. Plato’s Crito, p. 49.

[1552]. Matt. v. 39, 40.

[1553]. Herod. i. 131.

[1554]. Deut. vi. 13.

[1555]. Ex. xx. 3, 4.

[1556]. Matt. iv. 10.

[1557]. Rom. viii. 19-21.

[1558]. Ps. xcvi. 5 (LXX.).

[1559]. John x. 8-10.

[1560]. Luke x. 19.

[1561]. Ps. xci. 13.

[1562]. 2 Cor. v. 20.

[1563]. Ps. xxiv. 8.

[1564]. Matt. vi. 24.

[1565]. Ps. xcvii. 9.

[1566]. Ps. xcvi. 5.

[1567]. Ps. lxxxii. 1.

[1568]. Ps. l. 1.

[1569]. Ps. cxxxvi. 2.

[1570]. Matt. xxii. 32.

[1571]. 1 Cor. viii. 5, etc.

[1572]. 2 Cor. xi. 14.

[1573]. Plato, Phædrus, p. 246.

[1574]. Rom. viii. 19, 20.

[1575]. Heb. xii. 22, 23.

[1576]. Herod. vii. 136.

[1577]. John i. 1.

[1578]. John v. 23.

[1579]. Rom. ii. 23.

[1580]. Heb. x. 29.

[1581]. John x. 30.

[1582]. John xvii. 22.

[1583]. John xiv. 11, and xvii. 21.

[1584]. Acts iv. 32.

[1585]. John viii. 58.

[1586]. John xiv. 6.

[1587]. Heb. i. 3.

[1588]. 1 John ii. 2.

[1589]. Wisd. vii. 25, 26.

[1590]. John xiv. 27.

[1591]. John xiv. 28.

[1592]. Rev. v. 8.

[1593]. Ps. cxli. 2.

[1594]. 2 Cor. vi. 16.

[1595]. John xiv. 23.

[1596]. John ii. 19, 21.

[1597]. 1 Pet. ii. 5.

[1598]. Eph. ii. 20.

[1599]. Isa. liv. 11-14.

[1600]. Thucyd. i.

[1601]. Gal. iv. 10, 11.

[1602]. Col. ii. 16. The whole passage in the English version is, “Let no man judge you in meat, or in drink, or in respect of an holyday” (ἐν μέρει ἑορτῆς). Origen’s interpretation is not followed by any modern expositors. It is adopted by Chrysostom and Theodoret.

[1603]. Deut. xvi. 3.

[1604]. Ex. xii. 8.

[1605]. Lev. xvi. 29.

[1606]. Gal. v. 17.

[1607]. 1 Cor. viii. 4, 11.

[1608]. Isa. ix. 6 (LXX.).

[1609]. Ps. xxvii. 1, 3.

[1610]. Rom. xiv. 21.

[1611]. Rom. xiv. 15.

[1612]. 1 Cor. viii. 13.

[1613]. Matt. xv. 11, 17-19.

[1614]. 1 Cor. viii. 8.

[1615]. Acts xv. 28, 29. It was at Jerusalem.

[1616]. Ps. lxxviii. 49.

[1617]. Wisdom of Sol. xvii. 1.

[1618]. Col. iii. 17.

[1619]. 1 Cor. x. 31.

[1620]. 1 Tim. iv. 4, 5.

[1621]. Gen. i. 11.

[1622]. Heb. iv. 14.

[1623]. Dan. vii. 10.

[1624]. Heb. i. 14.

[1625]. Matt. xviii. 10.

[1626]. Ps. xxxiv. 7.

[1627]. Eph. vi. 11.

[1628]. Eph. vi. 12.

[1629]. Matt. v. 44, 45.

[1630]. Ps. vii. 3-6.

[1631]. Ps. xxxiv. 7.

[1632]. Matt. xviii. 10.

[1633]. John xiv. 30.

[1634]. Ex. xxii. 28.

[1635]. Rom. xii. 14.

[1636]. 1 Cor. vi. 10.

[1637]. “The mills of the gods grind slowly, but they grind to powder” (Plutarch).

[1638]. Hom. Il. xx. 308.

[1639]. Deut. xxiv. 16.

[1640]. Jer. xxxi. 30.

[1641]. Ezek. xviii. 20.

[1642]. Ex. xx. 5.

[1643]. Ezek. xviii. 2-4.

[1644]. 1 Cor. vi. 10.

[1645]. Luke xxiii. 21, 25.

[1646]. ἀγγελμάτων. Spencer reads ἀγαλμάτων in this and the following sentences.

[1647]. John xii. 24.

[1648]. Rom. viii. 32.

[1649]. Euripides, Hippolytus.

[1650]. Isa. xxxviii. 19 (according to the LXX.).

[1651]. φιλόσοφον.

[1652]. Ecclus. x. 19. In the LXX. the last clause is, “What is a dishonourable seed? They that transgress the commandments.”

[1653]. καταληπτικὴ φαντασία.

[1654]. Lam. iii. 34.

[1655]. Isa. xlix. 9.

[1656]. Isa. ix. 2.

[1657]. Ps. ii. 3.

[1658]. Luke xiii. 11, 16.

[1659]. Rom. vii. 24.

[1660]. Ps. cxvi. 15.

[1661]. Isa. liii. 12.

[1662]. Eph. vi. 11.

[1663]. Ps. xxvi. 2.

[1664]. 2 Tim. ii. 5.

[1665]. Matt. iv. 9, 10.

[1666]. Phil. ii. 10, 11.

[1667]. Acts x. 38.

[1668]. Rom. xiii. 1, 2.

[1669]. Ps. cxlviii. 3.

[1670]. Homer’s Iliad, ii. 547, 548.

[1671]. Ps. civ. 15.

[1672]. Homer’s Iliad, ii. 205.

[1673]. Dan. ii. 21.

[1674]. Ecclus. x. 4.

[1675]. Matt. xviii. 19.

[1676]. Ex. xiv. 14.

[1677]. Luke xiv. 34, 35; Matt. v. 13.

[1678]. John xvi. 33.

[1679]. Phil. iv. 13.

[1680]. Matt. x. 29, 30.

[1681]. Zeph. iii. 7-13.

[1682]. “A language to last as long as the world.”—Bouhereau.

[1683]. Eph. vi. 11.

[1684]. 1 Tim. ii. 1, 2.

[1685]. Luke xix. 17.

[1686]. Ps. lxxxii. 1, 7.

[1687]. σύστημα πατρίδος.

• Transcriber’s Notes:
  • Footnotes have been collected at the end of the text, and are linked for ease of reference.