[196] Sozom. H. E. 8. 2.
[197] Eusebius, H. E. 6. 36. 1, speaks of Origen’s sermons as διαλέξεις, whereas the original designation was ὁμιλίαι. So in Latin, Augustine uses the term disputationes of Ambrose’s sermons, Confess. 5. 13, vol. i, 118, and of his own Tract. lxxxix. in Johann. Evang. c. 5, vol. iii, pars 2, p. 719.
[198] Phot. Biblioth. 172.
[199] Sozomen. H. E. 8. 5. Augustine makes a fine point of the analogy between the church and the lecture-room (schola): “tanquam vobis pastores sumus, sed sub illo Pastore vobiscum oves sumus. Tanquam vobis ex hoc loco doctores sumus sed sub illo Magistro in hac schola vobiscum condiscipuli sumus:” Enarrat. in Psalm. cxxvi. vol. iv. 1429, ed. Ben.
[200] Adv. Jud. 7. 6, vol. i. 671; Conc. vii. adv. eos qui ad lud. circ. prof. vol. i. 790; Hom. ii. ad pop. Antioch. c. 4, vol. ii. 25; adv. eos qui ad Collect. non occur. vol. iii. 157; Hom. liv. in cap. xxvii. Genes. vol. iv. 523; Hom. lvi. in cap. xxix. Genes. vol. iv. 541.
[201] S. Chrys. Hom. xxx. in Act. Apost. c. 3, vol. ix. 238.
[202] Greg. Naz. Orat. xlii.
[203] Socrates, H. E. 6. 11; Sozomen, H. E. 8. 10.
[204] An indication of this may be seen in the fact that words which have come down to modern times as technical terms of geometry were used indifferently in the physical and moral sciences, e.g. theorem (θεώρημα), Philo, Leg. alleg. 3. 27 (i. 104), θεωρήμασι τοῖς περὶ κόσμου καὶ τῶν μερῶν αὐτοῦ: Epict. Diss. 2. 17. 3; 3. 9. 2; 4. 8. 12, &c., of the doctrines of moral philosophy: sometimes co-ordinated or interchanged with δόγμα, e.g. Philo, de fort. 3 (ii. 877), διὰ λογικῶν καὶ ἠθικῶν καὶ φυσικῶν δογμάτων καὶ θεωρημάτων: Epictet. Diss. 4. 1. 137, 139, and as a variant Ench. 52. 1. So definition (ὁρισμός) is itself properly applicable to the marking out of the boundaries of enclosed land. So also ἀπόδειξις was not limited to ideal or “necessary” matter, but was used of all explanations of the less by the more evident; e.g. Musonius, Frag. ap. excerpt. e Joann. Damasc., in Stob. Ecl. ii. 751, ed. Gaisf., after defining it, gives as an example a proof that pleasure is not a good.
[205] ὁ δὲ νόμος βασιλέως δόγμα, Dio Chrys. vol. i. p. 46, ed. Dind.