35 1 Cor. x. 11.
36 1 Tim. iv. 2.
37 1 Cor. v. 12.
38 2 Tim. ii. 16.
39 epi ta parakeimena. Galesinius wrongly renders "in contrarias partes." Cf. Arist. Eth, ii. 5.
40 Cf. S. Matt. vii. 18; from which it will he seen that Gregory confirms the Vulgate "malum" for sapron, since he quotes it as kakon here.
41 tou proferontoj; not "of their Creator," or "of their father" (Livineius).
42 mexri miaj wdinoj. So perhaps Rom. ix. 10: 9Pebekka ec enoj koithn exousa, i.e. ex uno concubitu. Below, c. 9 (p. 139, c. 11), Gregory uses the same expression of one birth.
43 kairou sustolhn
44 thn ek sumfwnou kaqarothta th sxolh twn proseuxwn aforizwn, "durch haufiges Gebet die innige Reinheit festzustellen sucht," J. Rupp. The Latin fails to give the full force, "ex convenientia quadam munditiam animi in orationum studio constituit:" sxolh is abundant time from the business of life.
45 kreittwn, k. t. l., "melius" (Livineius), not "validior."
46 ilun, a better reading than ulhn. Cf. Ps. lxix. 2, "the mire of depth" (ilun buqou).
47 ouden outw th fusei feukton estin, wj k. t. l. Both Livineius and Galesinius have missed the meaning here. Jac. Billius has rightly interpreted, "Nihil natura tam turpe ac fugiendum est, quin, si," &c.
48 epi ta anw, Reg. Cod., better than to.
49 Reading frontizontaj, with Reg. Cod.
50 S. Matt. xxii. 37.
51 1 Cor. vii. 32 (R.V.).
52 toij duskolwtatoij; better than to take this as a neuter.
53 anaisqhtwj exontwn; Reg. Cod.
54 augazein; intrans. in N. T.
55 Ps. cxvi. 11.
56 ouxi tw misei thj alhqeiaj alla th asqeneia thj dihghsewj, the reading of Codd. Vatican & Reg.
57 oude to arxetupon, k. t. l.
58 These are evidently the elements of beauty as then recognized by the eye; it is still the Hellenic standard.
59 Ps. lv. 6.
60 Cf. Augustine, Tract. 6 in Joann.: "Columba fel non habet. Simon habebat; ideo separatus est a columbae visceribus." Aristotle asserts the contrary; but even Galen denies that it possesses a bladder (lib. de atr. bil. sub fin.).
61 diattontaj, corrected by Livineius, the transcriber of the Vatican ms., for diatattontaj. Cf. Arist. Meteor. I. iv: kai omoiwj kata platoj kai baqoj oi dokountej asterej diattein ginontai: and, in the same chapter, diaqeontej asterej. Cf. Seneca. Nat. Quaest. iii. 14: "Videmus ergo `Stellarum longos a tergo albescere tractus.0' Haec velut stellae exsiliunt et transvolant." This and much else, in the preceding and following notes to this treatise, is taken from those of Fronto Ducaeus, printed in the Paris Edit. The Paris Editors, Fronto Ducaeus and Claude Morell, used Livineius' edition (1574) of this treatise, which is based on the Vatican Cod. and Bricman's (of Cologne); and they corrected from the Cod. of F. Morell, Regius Professor of Theology; and from the Cod. Regius.
62 S. Matt. xiii. 43.
63 S. John ix. 5; John i. 9.
64 ta en tw ouranw thlaugwj kaqoratai. The same word in S. Mark viii. 25 ("clearly") evidently refers to the second stage of recovered sight, the power of seeing the perspective. The mss. reading is en tw agiw, for which aeri and hliw have been conjectured: ouranw is due to Galesinius; there is a similar place in Dio Chrys. (de regno eg tyrann.): "impaired sight," he says, "cannot see even what is quite close, ugiej de ousa mexrij ouranou te kai asterwn ecikneitai, i.e. the distant sky. Just above, aporruyamenw (purged) is a better reading than aporriyamenw, and supported by F. Morell's ms.
66 Gen. v. 24; Gen. vi. 9.
67 Gen. i. 27.
68 upenantiwj; i.e. even as a sub-contrary.
70 skotouj energeian.
71 1 Tim. iv. 4;Gen. i. 31.
73 Cf. Prov. xx. 6. mega anqrwpoj; and Ambrose (de obitu T eodosii), "Magnum et honorabile est homo misericors;" and the same on Ps. cxix. 73, "Grande homo, et preciosum vir misericors, et vere magnus est, qui divini operis interpres est, et imitator Dei."
74 thj politeiaj: used in the same sense in "On Pilgrimages."
75 S. Luke xvii. 21.
76 o logoj, i.e. Scripture. So to logion in Gregory passim, and Clement. Alex. (Siromata).
77 S. Luke xv. 8.
79 eneshmhnato <\[_th draxmh.
80 Rom. vi. 13.
81 Gen. iv. 1.
82 Gen. iii. 16.
83 Philip. i. 23.
84 2 Cor. iv. 2.
85 Gen. ii. 17.
86 2 Cor. xii. 4.
87 upo thn amartian should perhaps be restored from Rom. vii. 14; though the Paris Edit. has upo thj amartiaj.
88 S. John iii. 6.
89 1 Tim. ii. 15.
90 Ps. cxiii. 9.
91 dia mesou ou gegonen. So Codd. Reg. Vat.; but the ou is manifestly a corruption arising from mesou.
92 emfuomenh; cf. the Homeric en d'ara oi fu xeiri, k. t. l.
93 Gen. iii. 16
94 Is. xxv. 8
95 S. John i. 13.
96 S. Matt. xii. 50.
97 sunteleian. cr. S. Matt. xiii 39; and Heb. ix. 15.
98 epifaneian; Tit. ii. 13.
99 The text is here due to the Vatican Codex: kai ei di'enoj tinoj molunfeih, k. t. l.
100 tw merei. This is the reading of Cod. Morell. and of the fragment used by Livineius; preferable to tw merikw salw sugkumatoumenon, as in Cod. Reg.
101 kukloterwj, Plutarch, ii. 892, F.
102 meloj (not as Galesinius, meroj), 1 Cor. xii. 26.
103 Ps. lvi. 3 (from LXX. according to many mss.: others join apo uyouj hmeraj ou fobhqhsomai, ab altitudine diei non timebo). But Aquila has uyiste, agreeing with the Hebrew; so also Jerome.
104 oudeni aresqhsetai. The Vatican Cod. has eraqhsetai, which would require the genitive.
105 Wis. i. 4.
106 2 Cor. vi. 14.
107 Eph. v. 27.-Origen (c. Cels. vii. 48, 49), comparing Pagan and Christian virginity, says, "The Athenian hierophant, distrusting his power of self-control for the period of his regular religious duties, uses hemlock, and passes as pure. But you may see among the Christians men who need no hemlock. The Faith drives evil from their minds, and ever fits them to perform the service of prayer. Belonging to some of the gods now in vogue there are certainly virgins here and there-watched or not I care not now to inquire-who seem not to break down in the course of chastity which the honour of their god requires. But amongst Christians, for no repute amongst men, for no stipend, for no mere show, they practise an absolute virginity; and as they `liked to retain God in their knowledge,0' so God has kept them in that liking mind, and in the performance of fitting works, filling them with righteousness and goodness. I say this without any depreciation of what is beautiful in Greek thought, and of what is wholesome in their teachings. I wish only to show that all they have said, and things more noble, more divine, have been said by those men of God, the prophets and apostles."