Πᾶσα μὲν οὖν ἀλήθεια καὶ πᾶς λόγος δυστέκμαρτός τε καὶ δυσθεώρητος· καὶ οἷον ὀργάνῳ μικρῷ μεγάλα δημιουργοῦμεν, τῆ ἀνθρωπτίνῃ σοφίᾳ τὴν τῶν ὄντων γνῶσιν θηρεύοντες, καὶ τοῖς νοητοῖς προσβάλλοντες μετὰ τῶν αἰσθήσεων, ἢ οὐκ ἄνευ αἰσθήσεων, ὑφ’ ὧν περιφερόμεθα καὶ πλανώμεθα, καὶ οὐκ ἔχομεν γυμνῷ τῷ νοὶ γυμνοῖς τοῖς πράγμασιν ἐντυγχάνοντες μᾶλλόν τι προσιέναι τῇ ἀληθείᾳ, καὶ τὸν νοῦν τυποῦσθαι ταῖς καταλήψεσιν. ὁ δὲ περὶ θεοῦ λόγος, ὅσῳ τελεώτερος, τοσούτῳ δυσεφικτότερος, καὶ πλείους τὰς ἀντιλήψεις ἔχων καὶ τὰς λύσεις ἐργωδεστέρας. 2 καὶ πάσαν] διὸ καὶ πάσαν e: ο καὶ ‘Reg. a duo Colb.’ || 4 ἱσταμένην] e ǁ 7 om ἅπερ d || ὡς] ισως ‘Reg. Cypr.’ || 8 α] ἅπερ d ΙΙ 9 om κάτω def 21. 14 προσβάλλοντες] προβ. c2 || 15 περιφερομεθα και πλανώμεθα] περιπλανωμεθα καὶ περιφερόμεθα f 3. ἔσοπτρα κ. τ. αἰν.] 1 Cor. xiii 12. 4. ἰνδάλμασιν] ‘figures,’ ‘repre- sentations.’ 5. περιττὸς κ. περίεργ.] Cp. i 1. 7. ὑπῃνίσσετο ‘darkly intimated’; in John xvi 12. 8. τρανωθησόμενα] Cp. § 4. 9. χωρῆσαι τὸν κ.] John xxi 25. By a strange oversight, Gr. confounds the Forerunner with the Divine. φωνή, perh. with ref. to John i 23. 10. διωρίζετο] ‘to define’; so ‘to affirm.’ 21. All abstract ruth is hard to attain with such instruments as we possess, but above all the truth about God. So Solomon and St Panl confessed; and David, who despaired of knowing even himself. 14. προσβάλλοντες] Cp. § 16. Μετὰ τῶν αἰ., cp. §§ 12 § 26. 18. τὸν νοῦν τυπ. τ. κατ.] ‘to have our minds fashioned by what we perceive.’ 19. δυσεφικτ.] ‘harder to come at’ (ἐφικνεῖσθαι). 20. ἀντιλήψεις] From the general notion of ‘catching hold’ of a thing come the opposite meanings of ’helping’ (e.g. 1 Cor. xii 28), and (as here) of ‘objections,’ ‘difficulties.’ Plut. de Def. Orac. (11 438 D) has the expression ὡς ἔχοντα πολλὰς ἀντιλήψεις καὶ ὑπονοίας πρὸς τοὐναντίον. πᾶν γὰρ τὸ ἐνιστάμενον, κἂν βραχύτατον ἦ, τὸν τοῦ λόγου δρόμον ἐπέσχε καὶ διεκώλυσε, καὶ τὴν εἰς τὸ πρόσω φορὰν διέκοψεν· ὥσπερ οἱ τοὺς ἵππους τοῖς ῥυτῆρσιν ἀθρόως μεθέλκοντες φερομένους, καὶ τῷ ἀδοκήτῳ τοῦ τιναγμοῦ περιτρέποντες. οὕτω Σολομὼν μέν, ὁ σοφισάμενος περισσὰ ὑπὲρ πάντας τοὺς γενομένους ἔμπροσθεν καὶ καθ’ ἑαυτόν, ᾧ τὸ τῆς καρδίας πλάτος δῶρον θεοῦ, καὶ ἡ ψάμμου δαψιλεστέρα χύσις τῆς θεωρίας, ὅσῳ πλέον ἐμβατεύει τοῖς βάθεσι, τοσούτῳ πλέον ἰλιγγιᾷ, καὶ τέλος τι ποιεῖται σοφίας εὑρεῖν ὅσον διέφυγεν. Παῦλος δὲ πειρᾶται μὲν ἐφικέσθαι, οὔπω λέγω τῆς τοῦ θεοῦ φύσεως, τοῦτο γὰρ ᾔδει παντελῶς ἀδύνατον ὄν, ἀλλὰ μόνον τῶν τοῦ θεοῦ κριμάτων· ἐπεὶ δὲ οὐχ εὑρίσκει διέξοδον οὐδὲ στάσιν τῆς ἀναβάσεως, οὐδὲ εἴς τι φανερὸν τελευτᾷ πέρας ἡ πολυπραγμοσύνη τῆς διανοίας, ἀεί τινος ὑποφαινομένου τοῦ λείποντος· ὢ τοῦ θαύματος ἵνα καὶ αὐτὸς πάθω τὸ ἴσον)· ἐκπλήξει περιγράφει τὸν λόγον, καὶ πλοῦτον θεοῦ καὶ 11 οὔπω] + δε e || 12 om ὂν c || μόνον] μόνων c2e ǁ 14 πολυπραγμοσύνη] + τῃ e 1. ἐνιστάμενον] ‘obstruction.’ 2. ἐπέσχε κτλ.] ‘gnomic’ aorists: ‘it lets and hinders.’ 3. ῥυτῆρσιν] ‘reins’: ἀθρόως, suddenly, cp § 2. 5. σοφισάμενος] 1 Kings iv 31 (LXX. 111 Kings iv 27 Swete) ascent never stops,’ i.e. i ἐσοφίσατο virkp π. 6. τοὺς γεν. ἔμπροσθεν] 1 Kings iii 12. Καθ’ ἑαυτόν might be (as in § 19) ‘after his pattern’; but the connexion is in favour of ‘in his time.’ 7. καρδίας πλάτος] 1 Kings iv 29 (iv 25 Swete). Sw. reads χύμα καρδίας; and Gr.'s χύσις directly after seems to show that he read the same, πλάτος being his interpretation. Χύσις, ‘spread,’ ‘expanse.’ 9. ἰλιγγιᾷ] ‘reels.’ ib. τέλος τι π. σοφίας] ‘makes it as it were the end (perfection) of wisdom to find henv far it ὁ περὶ θ. λόγος) has escaped him.’ Gr. refers to such passages as Eccl. vii 23 foll., viii 17, and perh. xii 12 foll. 13. κριμάτων] Rom. xi 33. ib. στάσιν τῆς ἀν.] ‘that the ascent never stops,’ i.e. is endless. 15. ἀεί τινος ὑποφ. τ. λ.] lit. ‘something remaining ever dimly disclosing itself.’ 16. ἴνα κ. αὐτός] By his exclamation, Gr. has dramatically put himself beside St P. 17. περιγράφει τὸν λ.] ‘He concludes his discourse with astonishment.’ βάθος τὸ τοιοῦτο καλεῖ, καὶ ὁμολογεῖ τῶν τοῦ θεοῦ κριμάτων τὸ ἀκατάληπτον, μονονουχὶ τὰ αὐτὰ τῷ Δαβὶδ φθεγγόμενος, ποτὲ μὲν ἄβυσσον πολλὴν ὀνομάζοντι τὰ τοῦ θεοῦ κρίματα, ἦς οὐκ ἔστι τὴν ἕδραν ἢ μέτρῳ ἢ αἰσθήσει λαβεῖν, ποτὲ δὲ τεθαυμαστῶσθαι τὴν γνῶσιν ἐξ ἑαυτοῦ καὶ τῆς ἑαυτοῦ συστάσεως λέγοντι, κεκραταιῶσθαί τε πλέον ἢ κατὰ τὴν ἑαυτοῦ δύναμιν καὶ περίδραξιν.

Ἵνα γὰρ τἄλλα ἐάσας, φησί, πρὸς ἐμαυτὸν βλέψω, καὶ πᾶσαν τὴν ἀνθρωπίνην φύσιν καὶ σύμπηξιν, τίς ἡ μίξις ἡμῶν; τίς ἡ κίνησις; πῶς τὸ ἀθάνατον τῷ θνητῷ συνεκράθη; πῶς κάτω ῥέω, καὶ ἄνω φέρομαι; πῶς ψυχὴ περιγράφεται; πῶς ζωὴν δίδωσι, καὶ πάθους μεταλαμ- βάνει; πῶς ὁ νοῦς καὶ περιγραπτὸς καὶ ἀόριστος, ἐν ἡμῖν μένων, καὶ πάντα ἐφοδεύων τάχει φορᾶς καὶ ῥεύσεως; πῶς μεταλαμβάνεται λόγῳ καὶ μεταδίδοται, καὶ δι᾿ ἀέρος χωρεῖ, καὶ μετὰ τῶν πραγμάτων εἰσέρχεται; πῶς αἰσθήσει 6 ἑαυτοῦ] αὐτοῦ ce 22. 8 γὰρ] ’δε e || 12 περιγράφεται] περιφέρεται ac 1. τὸ τοιοῦτο] ‘such a thing,’ i.e. the field which his mind surveys. 3. ἄβυσσον π.] Ps. xxxvi 6 (xxxv 7). By ἕδρα Gr. seems to mean the ‘bottom.’ 5. τεθαυμ] Ps. exxxviii (exxxix) 6. ‘That That the knowledge even of his own constitution was too wonderful for him.’ It is possible, however, that Gr. misunderstood the ἐξ to mean that it was the contemplation of his constitution which made the knowledge of God seem overwhelming. 6. κεκρατ.] ibid. ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτήν. Περίδρ., ‘grasp.’ 22. Well might David despair; for how marvellous is man's constitutuion,—his birth, his sustenance, his instincts, his continuity, his very organs and the media in which they act, a microcosm in himself. 8. φησι] sc. David. 11. κάτω ῥέω] by decay and death: ἄνω φ., prob. Gr. means by contemveys. ib. ψυχή] without the art., points the contrast between the nature of the soul and its limitations. Περιγράφεται, because confined in the body; 12. ζωὴν δίδ] sc. to the body; and yet it receives from the body a share in its πάθη. 13. ἀόριστος] Though our intelligence works within limits, those limits are themselves capable of indifinite extension. 14. ἐφοδεύων] ‘visiting.’ 15. δι’ ἀέρος χ.] Perh. by means of speech. 16. μετὰ τῶν πρ.] Intelligence ‘enters in with the things us, because we learn by them. is further expressed by αἰσθ. κοιν.; it is ’in partnership with sense,’ though capable of withdrawing itself from the senses. κοινωνεῖ, καὶ συστέλλεται ἀπὸ τῶν αἰσθήσεων; καὶ ἔτι πρὸ τούτων, τίς ἡ πρώτη πλάσις ἡμῶν καὶ σύστασις ἐν τῷ τῆς φύσεως ἐργαστηρίῳ; καὶ τίς ἡ τελευταία μόρφωσις καὶ τελείωσις; τίς ἡ τῆς τροφῆς ἔφεσις καὶ διάδοσις; καὶ τίς ἤγαγεν ἐπὶ τὰς πρώτας πηγὰς καὶ τοῦ ζῆν ἀφορμὰς αὐτομάτως; πῶς σιτίοις μὲν σῶμα, λόγῳ δὲ ψυχὴ τρέφεται; τίς ἡ τῆς φύσεως ὁλκὴ καὶ πρὸς ἄλληλα σχέσις τοῖς γεννῶσι καὶ τοῖς γέννω μένοις, ἵνα τῷ φίλτρῳ συνέ- χηται; πῶς ἑστηκότα τε τὰ εἴδη καὶ τοῖς χαρακτῆρσι διεστηκότα, ὧν τοσούτων ὄντων αἱ ἰδιότητες ἀνέφικτοι; πῶς τὸ αὐτὸ ζῶον θνητὸν καὶ ἀθάνατον, τὸ μὲν τῇ μεταστάσει, τὸ δὲ τῇ γεννήσει; τὸ μὲν γὰρ ὑπεξῆλθε, τὸ δὲ ἀντεισῆλθεν, ὥσπερ ἐν ὁλκῷ ποταμοῦ μὴ ἑστῶτος καὶ μένοντος. πολλὰ δ’ ἂν ἔτι φιλοσοφήσαις περὶ μελῶν καὶ μερῶν, καὶ τῆς πρὸς ἄλληλα τούτων εὐαρμοστίας, πρὸς 2 πλάσις ἤμων καὶ σύστασις] σύστασις ἤμων df || 9 χαρακτῆρσι] + τὰ f ǁ 10 διεστηκότα] + καὶ e ǁ 11 μεταστάσει] μεταποιήσει ‘Reg. Cypr.’ || 14 φιλοσο- φησαις]σπερμολογήσαις b ‘Coisl. 2’ 2. ἐν τῷ τῆς φ. ἐργ.] ‘in nature's laboratory? the mother's womb. 3. τελευταία μ.] ‘the finishing touch,’ sc. before birth. 4. ἔφεσις κ. διάδοσις] the instinct which impels the babe to seek its nourishment, and the provision (lit. ‘distribution’) which supplies the need. 5. ἀφορμάς] ’means’: of course the breast is meant. Αὐτομάτως, ‘instinctively.’ 7. ὁλκὴ] ‘attraction,’ from ἕλκειν. Ἵνα is not used here in a ‘final’ sense. Cp. § 7. 8. ουνέχηται] sc τὰ γεννῶντα κ. τὰ γεννώμενα. 9. etSrj] ’forms.’ How, Gr. asks, is the common form so constant while appearing with such a variety of distinguishing features; and in all that variety the peculiarities of each individual remain untouched, so that no two men are exactly alike? 11. τὸ αὐτὸ ζῶον] ‘animal’ for ‘kind of animal’; as we talk of ’the ’ ’the ’ Gr. is speaking of the deathless persistence of the species, not of the restored existence of the specimen. His wonder is that the type endures. It never passes into another ζῶον. Μετα- στάσει, ‘removal’ by death. 12. ὑπεξῆλθε] gnomic aor. 13. ὁλκῷ] There seems to be no instance of ὁλκός=ὁλκή, which might mean the flow or current of the river. Suidas gives an interpretation ὁδὸς ἢ ἀγωγὸς ῥεύματος, and quotes the phrase rbv ὁλκὸν τοῦ ὕδατος ἔκοψεν. Here then it would mean ‘as in the channel of a river, which (river) never stands still, yet is ever there.’ This is in accordance with the common meaning of ὁ. = sulcus. χρείαν τε ὁμοῦ καὶ κάλλος συνεστώτων τε καὶ διεστώτων, προεχόντων τε καὶ προεχομένων, ἑνουμένων τε καὶ σχιζομένων, περιεχόντων τε καὶ περιεχομένων, νόμῳ καὶ λόγῳ φύσεως. πολλὰ περὶ φωνῶν καὶ ἀκοῶν· πῶς αἱ μὲν φέρονται διὰ τῶν φωνητικῶν ὀργάνων, αἱ δὲ ὑποδέχονται, διὰ τῆς ἐν μέσῳ τοῦ ἀέρος πληγῆς καὶ τυπώσεως ἀλλήλαις ἐπιμιγνύμεναι. πολλὰ περὶ ὄψεως ἀρρήτως κοινωνούσης τοῖς ὁρατοῖς, καὶ μόνῳ τῷ βούλεσθαι καὶ ὁμοῦ κινουμένης, καὶ ταὐτὸν τῷ νοὶ πασχούσης· μετὰ γὰρ τοῦ ἴσου τάχους ἐκεῖνός τε μίγνυται τοῖς νοουμένοις καὶ αὕτη τοῖς ὁρωμένοις. πολλὰ περὶ τῶν ἄλλων αἰσθήσεων, αἳ παραδοχαί τινές εἰσι τῶν ἔξωθεν, λόγῳ μὴ θεωρούμεναι. πολλὰ περὶ τῆς ἐν ὕπνοις ἀναπαύσεως, καὶ τῆς δι’ ὀνειράτων ἀναπλάσεως, μνήμης μὴς τε καὶ ἀναμνήσεως, λογισμοῦ τε καὶ θυμοῦ καὶ ἐφέσεως, καὶ συντόμως εἰπεῖν, ὅσοις ὁ μικρ·ὸς οὗτος κόσμος διοικεῖται, ὁ ἄνθρωπος.

Βούλει σοι καὶ τὰς τῶν ἄλλων ζώων διαφορὰς πρός τε ἡμᾶς καὶ πρὸς ἄλληλα, φύσεις τε καὶ γενέσεις καὶ ἀνατροφάς, καὶ χώρας, καὶ ἤθη, καὶ οἷον πολιτείας καταριθ- μήσωμαι; πῶς τὰ μὲν ἀγελαῖα, τὰ δὲ μοναδικά; τὰ μὲν ποηφάγα, τὰ δὲ σαρκοβόρα; τὰ μὲν θυμοειδῆ, τὰ δὲ ἥμερα; τὰ μὲν φιλάνθρωπα καὶ σύντροφα, τὰ δὲ ἀτίθασσα καὶ ἐλεύθερα; καὶ τὰ μὲν οἷον ἐγγύτερα λόγου τε καὶ μαθήσεως, τὰ δὲ παντελῶς ἄλογα καὶ ἀμαθέστατα; τὰ μὲν πλειόνων αἰσθήσεων, τὰ δὲ ἐλαττόνων; τὰ μὲν ἀκίνητα, τὰ δὲ μεταβατικά; τὰ μὲν ταχύτατα, τὰ δὲ παχύτατα; τὰ μὲν ὑπερβάλλοντα μεγέθει καὶ κάλλει ἢ τῷ ἑτέρῳ τούτων, τὰ δὲ βραχύτατα ἢ δυσειδέστατα ἢ καὶ ἀμΦότερα; τὰ μὲν ἄλκιμα, τὰ δὲ ἀσθενῆ; τὰ μὲν ἀμυντικά, τὰ δὲ ὕποπτα καὶ ἐπίβουλα; τὰ μὲν φυλακτά, τὰ δὲ ἀφύλακτα; τὰ μὲν φίλεργα καὶ οἰκονομικά, τὰ δὲ παντάπασιν ἀργὰ καὶ ἀπρονόητα; καὶ ἔτι πρὸ τούτων, πῶς τὰ μὲν ἑρπυστικά, τὰ δὲ ὄρθια; τὰ μὲν φιλόχωρα, τὰ δὲ ἀμΦίβια; τὰ μὲν φιλόκαλα, τὰ δὲ ἀκαλλώπιστα; συζυγῆ τε καὶ ἀζυγῆ; 23. 1 διαΦορας] ἀναστροφὰς ’Reg. a' || 3 καταριθμησωμαι] σομαι df: -σωμεν e || 10 τὰ μὲν ταχύτατα τὰ δε παχυτατα] τὰ μὲν ταχύτατα tantum a: τὰ μὲν παχυτατα tantum b: τὰ ’δε ταχύτατα tantum cdef || 1 1 και] η e || 13 τὰ μὲν αλκιμα] τὰ ’δε αλκ. e ΙΙ τὰ μὲν αμυντικα] τὰ ’δε ἁμ. a || 14 om τὰ μὲν φυλακτὰ bef || 16 ερπιστικα ab: ερπηστικα def || 17 τὰ μὲν φιλόχωρα, τὰ ’δε φίλ’. c 23. Hcnv wonderful the variety of the beasts! 6. ἀτίθασσα] or ἀτίθασα, ἵκοι disposed to be tamed'; ἐλεύθερα, cp. Job xxxix 5. 17. Φιλόχωρα] ‘attached to a place'; it seems an imperfect antithesis to ἀμφίβια, but prob. Gr. means that the latter class are so little attached to a place that they are indifferent even to an element. 18. φιλόκαλα] Gr. seems to be anticipating what he says in § 24 about the peacock; it would not be easy to point to a quadruped which is markedly φιλόκαλον unless Gr. refers to such things as the way in which a cat washes itself. Isocrates advises a man to be φιλόκαλος in regard to his dress, but not καλλωπιστής, which he says would be περίεργον. Ἀκαλ- λώπ. cannot mean ‘unadorned, which would be no antithesis to Φιλόκ., but ‘not given to adorning themselves.’ σώφρονά τε καὶ ἀκόλαστα; πολύγονά τε καὶ οὐ πολύΥονα; μακρόβιά τε καὶ ὀλιγόβια; κάμνοι ἃν ἡμῖν ὁ τοῖς κατὰ μέρος ἐπεξιών.

Σκέψαι μοι καὶ νηκτὴν φύσιν τῶν ὑδάτων διολισθαίνουσαν, καὶ οἷον ἱπταμένην κατὰ τῆς ὑγρᾶς φύσεως, καὶ τοῦ μὲν ἰδίου σπῶσαν ἀέρος, τῷ ἡμετέρῳ δὲ κινδυνεύουσαν, ὥσπερ καὶ ἡμεῖς ἐν τοῖς ὕδασιν· ἤθη τε καὶ πάθη, καὶ μίξεις καὶ γονάς, καὶ μεγέθη καὶ κάλλη, Φιλοχωρίας τε καὶ πλάνας, συνόδους τε καὶ ἀποχωρήσεις, καὶ ἰδιότητας μικροῦ τοῖς ἐπιγείοις παραπλησίας, ἔστι δὲ ὧν καὶ κοινωνίας καὶ ἰδιότητας ἀντιθέτους, ἔν τε εἴδεσι καὶ ὀνόμασιν. σκέψαι μοι καὶ ὀρνέων ἀγέλας, καὶ ποικιλίας ἔν τε σχήμασι καὶ χρώμασι, τῶν τε ἄλλων καὶ τῶν ᾠδικῶν· καὶ τίς τῆς τούτων μελῳδίας ὁ λόγος, καὶ παρὰ τίνος; τίς ὁ δοὺς τέττιγι τὴν ἐπὶ στήθους μαγάδα, καὶ τὰ ἐπὶ τῶν κλάδων ᾄσματά τε καὶ τερετίσματα, ὅταν ἡλίῳ κινῶνται τὰ μεσημβρινὰ μουσουργοῦντες, καὶ καταφωνῶσι τὰ ἄλση, καὶ ὁδοιπόρον ταῖς φωναῖς παραπέμπωσι; τίς ὁ κύκνῳ συνυφαίνων τὴν ᾠδήν, ὅταν ἐκπετάσῃ τὸ πτερὸν ταῖς αὔραις, καὶ ποιῇ μέλος τὸ σύριγμα; ἐῶ γὰρ λέγειν τὰς βιαίους φωνάς, καὶ ὅσα τέχναι σοφίζονται κατὰ τῆς 24. 9 om ἀποχωρήσεις καὶ ce || 10 om μικροῦ usque ad ἰδιότητας f || ὀρνίθων be ’Or. I' || 13 ἄλλων] ἀλάλων df || 17 μουσουργοῦντος e || 18 οδοιπορον] τ8 οδοιπορον] ’τον ὁδ’. c || παραπέμπουσι e || 19 om Tr την cf 24. The fish; the fowl. 4. νηκτὴν φ....διολ.] Cp. ἑ 12. ‘Ιπταμένην ’flying under the liquid element'; cp. § 16 καθ’ ὕδατος. 6. τοῦ ἰδίου ἁ.] Gr. seems to mean the water ὥσπερ ἤμ’. ἐν τοῖς ὕδασι). The gen. is partitive. 10. μικροῦ] ‘nearly'; παραπλ. ‘re- sembling in number? ’as numerous as,' — a signification sometimes found in class, authors; τοῖς ἐπ’. for ταῖς τῶν ἐπ’. 11. κοινωνίας κοινωνίας κ. ἰδ. ἀντ.] ’common features, and peculiarities of an op- posing kind? Elias is prob. right referring to the differences between scaly and scaleless, crustaceous and otherwise. 15. μαγάδα] the ’bridge’ of a κιθάρα. Gr. treats the τέττιξ as if it were a bird. 16. τερετίσματα] ‘chirping.' Γᾶ μεσημβρ. sc. μουσουρΥήματα. 18. παραπέμπωσι] ‘escort.' 20. τὸ σύριγμα] ’ turns his hissing into a melody.’ 21. τὰς βιαίους φ.] ’forced notes'; i.e. the unnatural sounds made by birds which are taught to speak and to whistle. ἀληθείας. πόθεν ταῶς, ὁ ἀλαζὼν ὄρνις καὶ Μηδικός, οὕτω φιλόκαλος καὶ φιλότιμος, ὥστε (καὶ γὰρ αἰσθάνεται τοῦ οἰκείου κάλλους), ὅταν ἴδῃ τινὰ πλησιάζοντα, ἢ ταῖς θηλείαις, ὥς φασι, καλλωπίζηται, τὸν αὐχένα διάρας, καὶ τὸ πτερὸν κυκλοτερῶς περιστήσας τὸ χρυσαυγὲς καὶ κατάστερον, θεατρίζει τὸ κάλλος τοῖς ἐρασταῖς μετὰ σοβαροῦ τοῦ βαδίσματος;

Ἡ μὲν οὖν θεία γραφὴ καὶ γυναικῶν θαυμάζει σοφίαν τὴν ἐν ὑφάσμασι, Τίς ἔδωκε, λέγουσα, γυναιξὶν ὑφάσματος σοφίαν καὶ ποικιλτικὴν ἐπιστήμην; ζώου λογικοῦ τοῦτο, καὶ περιττοῦ τὴν σοφίαν, καὶ μέχρι τῶν οὐρανίων ὁδεύοντος.

Σὺ δέ μοι θαύμασον καὶ ἀλόγων φυσικὴν σύνεσιν. καὶ τοὺς λόγους παράστησον. πῶς μὲν ὄρνισι καλιαὶ πέτραι τε καὶ δένδρα καὶ ὄροφοι, εἰς ἀσφάλειάν τε ὁμοῦ καὶ κάλλος ἐξησκημέναι, καὶ τοῖς τρεφομένοις ἐπιτηδείως; πόθεν δὲ μελίσσαις τε καὶ ἀράχναις τὸ φιλεργὸν καὶ φιλότεχνον, ἵνα ταῖς μὲν τὰ κηρία πλέκηται καὶ συνέχηται δι᾿ ἑξαγώνων συρίγγων καὶ ἀντιστρόφων, καὶ τὸ ἑδραῖον αὐταῖς διὰ τοῦ μέσου διατειχίσματος καὶ ἀλλαγῆς ἐπιπλεκομένων ταῖς εὐθείαις τῶν γωνιῶν πραγματεύηται, 1 ποθεν + δε e || 2 ωστε] ος c || 3 om η bc || 4 καλλωπιζηται] -ζεται bcdf || 6 θεατριζει] -ζη b: -ζειν f || 11 ουρανιων] ουρανων ‘in quibusd.’ 25. 12 φυσικην] φυσιν και f || συνεσιν] κινησιν b ‘tres Colb.’ || 13 λο- γους] + ει δυνασαι df i.e. the unnnatural sounds made by birds which are taught to speak and to whistle. 4. τὸ πτερόν] seems to mean ‘his plumage,’ not ‘wing,’ as above. So Philostratus says of the peacock, τοῖς ὀφθαλμοῖς τοῦ πτεροῦ τὴν τῶν ἄστρων διακόσμησιν ἀναπλάττεται. Kατάστερον from κατά and ἀστήρ. 6. θεατρίζει] a favourite word of Gr.’s, but not very common elsewhere, ‘to show off,’ as upon the stage; cp. Heb. x 33. Σοβαρός, ‘pompous.’ 8. καὶ γυναικῶν] Job xxxviii 36 (LXX.). If such skill is wonderful in women, much more in creatures without reason, like the foll. 25. The sagacity of animals ; the bee, the spider, the crane, the ant. 13. καλιαί] ‘bowers’; a poetical word for ‘nests.’ It is a somewhat bold phrase to say that they make rocks and trees their nests. Ἐξησκ., cp. § 6 ἠσκ. 18. ἑξ. συρ. κ. ἀντιστρ.] ‘by means of hexagonal pipes complementary to each other, and the fabric secured (lit. the firmness is effected) by means of the dividing wall and the combi- nation ὁ the angles with the straight lines.' The ’dividing ’ is perh. the horizontal one between the upper and lower set of cells. But cp. Bas. Hex. viii p. 88 (Paris 1638). καὶ ταῦτα ἐν ζοφεροῖς οὕτω τοῖς σίμβλοις καὶ ἀοράτοις τοῖς πλάσμασιν· αἱ δὲ διὰ λεπτῶν οὕτω καὶ ἀερίων σχεδὸν τῶν νημάτων πολυειδῶς διατεταμένων πολυπλόκους τοὺς ἱστοὺς ἐξυφαίνωσι, καὶ ταῦτα ἐξ ἀφανῶν τῶν ἀρχῶν, οἴκησίν τε ὁμοῦ τιμίαν, καὶ θήραν τῶν ἀσθενεστέρων εἰς τροφῆς ἀπόλαυσιν; ποῖος Εὐκλείδης ἐμιμήσατο ταῦτα, γραμμαῖς ἐμφιλοσοφῶν ταῖς οὐκ οὔσαις, καὶ κάμνων ἐν ταῖς ἀποδείξεσι; τίνος Παλαμήδους τακτικὰ κινήματά τε καὶ σχήματα γεράνων, ὥς φασι, καὶ ταὐτὰ παιδεύματα κινουμένων ἐν τάξει, καὶ μετὰ ποικίλης τῆς πτήσεως; ποῖοι Φειδίαι καὶ Ζεύξιδες καὶ Πολύγνωτοι, Παρράσιοι τέ τινες καὶ ἈγλαοΦῶντες, κάλλη μεθ’ ὑπερβολῆς γράφειν καὶ πλάττειν εἰδότες; τίς Κνώσσιος Δαιδάλου χορὸς ἐναρμόνιος, νύμφη πονηθεὶς εἰς κάλλους περιουσίαν, ἢ λαβύρινθος Κρητικὸς δυσδιέξοδος καὶ δυσέλικτος, ποιητικῶς εἰπεῖν, καὶ πολλάκις ἀπαντῶν ἑαυτῷ τοῖς τῆς τέχνης σοΦίσμασι; καὶ σιωπῶ μυρμήκων ταμιεῖά τε καὶ ταμίας, καὶ 2 αι] οἱ b ’Or. I' || 4 ἐξυφαίνουσι abf || 5 ἀσθενῶν bdef || 6 τροΦης] τρυφῆς ’in quibused.' || 7 om ἐν c 1. σίμβλοις] ’hives’; translate, ’when the hives in which it is done are so dark and the structure itself is invisible.' 4. ἱστούς] ’webs’; ἀρχῶν, ’ends’ as in Acts χ II. 5. τῶν ἀσθενεστέρων] Cp. i 9. 7. Υρ. ταῖς οὐκ οὔσαις] ’ivith his imaginary limes.’ 8. τίνος Παλ. κτλ.] Παλ. depends upon τακτικά; τακτικά is nom. to ἐμιμήσατο understood, and κιν. κ. σχ. acc after it. The same verb must be supplied for ποῖοι Φειδίαι etc. Ὥς φασι implies (as in ἑ 24) that Gr. himself had not had opportunities of observing the crane and the peacock. The usual reading ταῦτα παιδ’. can only make sense, if at all, if κ. ταῦτα be taken as in § 19, ’and that, when they move': ταὐτά makes good sense, and the καὶ before it points on to καὶ μετὰ ποικ. ‘What Pal. drew up tactics to rival the movements and groupings of the cranes, which, so they tell us, without breaking rank go through the same drill- like movements, in ever so many figures of flight?’ 12. γράφειν κ. πλάττειν] Phidias πλάττειν, the rest γράφειν ᾔδεσαν. 13. Κνώσσιος] at Cnossus, or Gnossus, in Crete; νύμφῃ, Ariadne, see Homer II. xviii 592 foil. 15. δυσέλικτος] ‘hard to unwind.' Gr. apologizes for using so poetical a word. 16. ἀπαντῶν] ‘meeting.' θησαυρισμὸν τροφῆς τῷ καιρῷ σύμμετρον, τἄλλα τε ὅσα περὶ ὁδῶν καὶ περὶ ἡγουμένων καὶ τῆς ἐν τοῖς ἔργοις εὐταξίας ἔγνωμεν ἱστορούμενα.

Εἰ τούτων ἐφικτὸς ὁ λόγος σοι, καὶ τὴν περὶ ταῦτα σύνεσιν ἔγνως, σκέψαι καὶ φυτῶν διαφοράς, μέχρι καὶ τῆς ἐν φύλλοις φιλοτεχνίας πρὸς τὸ ἥδιστόν τε ἅμα ταῖς ὄψεσι καὶ τοῖς καρποῖς χρησιμώτατον. σκέψαι μοι καὶ καρπῶν ποικιλίαν καὶ ἀφθονίαν, καὶ μάλιστα τῶν ἀναγκαιοτάτων τὸ κάλλιστον. καὶ σκέψαι μοι καὶ δυνάμεις ῥιζῶν καὶ χυμῶν καὶ ἀνθέων καὶ ὀδμῶν, οὐχ ἡδίστων μόνον, ἀλλὰ καὶ πρὸς ὑγίειαν ἐπιτηδείων, καὶ χρωμάτων χάριτας καὶ ποιότητας. ἔτι δὲ λίθων πολυτελείας καὶ διαυγείας· ἐπειδή σοι πάντα προὔθηκεν, ὥσπερ ἐν πανδαισίᾳ κοινῇ, ὅσα τε ἀναγκαῖα, καὶ ὅσα πρὸς ἀπόλαυσιν, ἡ φύσις· ἵν’, εἰ μή τι ἄλλο, ἐξ ὧν εὐεργετῇ, γνωρίσῃς θεόν, καὶ τῷ δεῖσθαι γένῃ σεαυτοῦ συνετώτερος. ἐντεῦθεν ἔπελθέ μοι γῆς πλάτη καὶ μήκη, τῆς κοινῆς πάντων μητρός, καὶ κόλπους θαλαττίους ἀλλήλοις τε καὶ τῇ γῇ 2 περι ηγουμ.] om περι cd ‘tres Colb. Or. 1’ 26. 8 και καρπων] om και c || ποικιλίαν] + τε e || 9 και σκεψαι] om και cdef || 10 χυμων] χυλων def 1. τῷ καιρῷ σύμμετρον] ‘proportioned to the time’ for which the food is required. 26. Plants, stones, earth, and its springs—its medicinal waters—are full of wonders ; the stability of the earth, its adaptation of mountain and plain to the convenience of its inhabitants. 6. τῆς ἐν φύλλοις φιλ.] ‘the artistic skill displayed in the leaves.’ They are ‘profitable to the fruits’ by shading them, as Elias says. Cp. Bas. Hex. v κατέσχισται τὸ τῆς ἀμπέλου φύλλον, ἵνα καὶ πρὸς τὰς ἐκ τοῦ ἀέρος βλάβας ὁ βότρυς ἀντέχῃ καὶ τὴν ἀκτῖνα τοῦ ἡλίου διὰ τῆς ἀραιότψτος δαψιλῶς ὑποδέχηται. 9. δυνάμεις ῥίζῶν] Wisd. vii 20, — a passage which Gr. has had in view for some time. 12. ποιότητας] rather a curious word to join with χάριτας. The point pern, lies in the plur.; ‘the charms of the colours and their varieties of quality.’ 13. πανδαισίᾳ] ‘α perfect feast,’ from δαίς. 15. εὐεργετῇ] 2nd per. sing. pres. ind. pass. 18. ἀλλ. κ. τῇ γῇ συνδ.] It is hard to see what Gr. means by this expression. The bays may be said to be connected with the land by the way they run up into it and affect its whole character. Gr. is no doubt thinking of the deeply indented coast of the Aegean. They are con- nected with each other, apparently, because the coasting vessels pass along from bay to bay, rounding the headlands, and plying between the towns that lie in the gulfs. Cp. ἑ 27. συνδεομένους, καὶ ἀλσῶν κάλλη, καὶ ποταμούς, καὶ πηγὰς δαψιλεῖς τε καὶ ἀενάους, οὐ μόνον ψυχρῶν καὶ ποτίμων ὑδάτων, καὶ τῶν ὑπὲρ γῆς, ἀλλὰ καὶ ὅσαι ὑπὸ γῆν ῥέουσαι, καὶ σήραγγάς τινας ὑποτρέχουσαι, εἶτ’ ἐξωθούμεναι βιαίῳ τῷ πνεύματι καὶ ἀντιτυπούμεναι, εἶτ’ ἐκπυρούμεναι τῷ σφοδρῷ τῆς πάλης καὶ τῆς ἀντιθέσεως, ὅπη παρείκοι κατὰ μικρὸν ἀναρρήγνυνται, καὶ τὴν τῶν θερμῶν λουτρῶν χρείαν ἐντεῦθεν ἡμῖν χαρίζονται πολλαχοῦ τῆς γῆς, καὶ μετὰ τῆς ἐναντίας δυνάμεως ἰατρείαν ἄμισθον καὶ αὐτόματον. εἰπὲ πῶς καὶ πόθεν ταῦτα — τί τὸ μέγα τοῦτο καὶ ἄτεχνον ὕφασμα — οὐχ ἧττον ἐπαινετὰ τῆς πρὸς ἄλληλα σχέσεως, ἢ καθ’ ἕκαστον Θεωρούμενα; πῶς γῆ μὲν ἕστηκε παγία καὶ ἀκλινής; ἐπὶ τίνος ὀχουμένη, καὶ τίνος ὄντος τοῦ ὑπερείδοντος; καὶ τίνος ἐκεῖνο πάλιν; οὐδὲ γὰρ ὁ λόγος ἔχει, ἐφ’ ὃ ἐρεισθῇ, πλὴν τοῦ θείου θελήματος. καὶ πῶς 1 συνδεδεμένους de || 2 μόνων a || 5 om καὶ ἀντιτυπούμεναι e || 7 αναρργνυται b: νυηται e || I 5 O] ᾦ d 3. ὑπὸ γῆν] a special feature of Asia Minor. Σήραγγες are ’holes? ’passages, Gr.'s theory of hot springs is that the water is heated by the violence with which it is forced out of its underground pas- sages, by blasts of air which it en- counters. These dash it from side to side and drive it with intense pressure through narrow apertures, until it assumes a very high temperature ἐκπυρούμεναι). Ὅπη παρείκοι, ‘wherever possuble.' I do not know whence Gr. obtained this theory. It is not in Arist. Meteor. or de Mnndo, although Arist. has much to say about underground currents of wind, as well as of underground streams. Arist. rightly connects hot springs with volcanic action. But cp. Bas. Hex. iv ἐκ τῆς αὐτῆς τοῦ κινοῦντος αἰτίας ζέουσα γίνεται... καὶ πυρώδης. 8. μ. τ. ἐναντίας δ.] generally understood to mean ’along with the ’ This is of course an impossible interp. of the words. The μετὰ is, as frequently in Gr., used in that general sense which includes the instrumental, — like its modern representative μέ; cp. ἑ 13 σκοπεῖ μετὰ τῆς ἰδ’. ἀσθενείας, § 2 I προσβ. μετὰ τῶν αἰσθήσεων, ἑ 28 μεθ’ οὗ λόγος. So here it will mean ‘with their contrary (i. e. corrective) force.' 10. ἄτεχνον ὕφ’.] a kind of oxymoron. Gr. uses ὑφαίνειν in a wide way, without any notion of ‘weaving'; e.g. § 24 συνυφαίνων τὴν ᾠδήν. 11. ἐπαινετά] agrees with ταῦτα, the question τί τὸ μέγα κτλ. being parenthetical. τῆς σχές. depends on ἐπαιν., ’ to be praised for, in reference to, their correlation to each other. ’ 14. οὐδέ γὰρ ὁ λόγος κτλ.] ‘reason knows of nothing for it (the earth) to rest upon.' ἡ μὲν εἰς ὀρῶν κορυφὰς ἀνηγμένη, ἡ δὲ εἰς πεδία καθεζομένη, καὶ τοῦτο πολυειδῶς καὶ ποικίλως, καὶ ταῖς κατ’ ὀλίγον ἐναλλαγαῖς μεθισταμένη, πρός τε τὴν χρείαν ἐστὶν ἀΦθονωτώρα, καὶ τῷ ποικίλῳ χαριεστέρα; καὶ ἡ μὲν εἰς οἰκήσεις νενεμημένη, ἡ δὲ ἀοίκητος, ὅσην αἱ ὑπερβολαὶ τῶν ὀρῶν ἀποτέμνονται, καὶ ἄλλη πρὸς ἄλλο τι πέρας σχιζομένη καὶ ἀποβαίνουσα, τῆς τοῦ θεοῦ μεγαλουργίας ἐναργέστατόν ἐστι γνώρισμα;

Θαλάττης δέ, εἰ μὲν μὴ τὸ μέγεθος εἶχον θαυμάζειν, ἐθαύμασα ἂν τὸ ἥμερον, καὶ πῶς ἵσταται λελυμένη τῶν ἰδίων ὅρων ἐντός· εἰ δὲ μὴ τὸ ἥμερον, πάντως τὸ μέγεθος. ἐπεὶ δὲ ἀμφότερα, τὴν ἐν ἀμφοτέροις δύναμιν ἐπαινέσομαι. τί τὸ συναγαγόν; τί τὸ δῆσαν; πῶς ἐπαίρεταί τε καὶ ἵσταται, ὥσπερ αἰδουμένη τὴν γείτονα γῆν; πῶς καὶ δέχεται ποταμοὺς ἅπαντας, καὶ ἡ αὐτὴ διαμένει διὰ πλήθους περιουσίαν, ἢ οὐκ οἶδ’ ὅτι χρὴ λέγειν; πῶς ψάμμος ὅριον αὐτῇ, τηλικούτῳ στοιχείῳ; ἔχουσί τι λέγειν οἱ φυσικοὶ καὶ σοφοὶ τὰ μάταια, καὶ κυάθῳ μετροῦντες ὄντως τὴν θάλασσαν, τὰ τηλικαῦτα ταῖς ἑαυτῶν ἐπινοίαις; ἢ συντόμως ἐγὼ παρὰ τῆς γραφῆς τοῦτο φιλοσοφήσω καὶ τῶν μακρῶν λόγων πιθανώτερόν τε καὶ ἀληθέστερον; Πρόσταγμα 27. 15 απαντας] πάντας bdef || om η e 2. τ. κατ’ ὁ. ἐναλλ. μεθ’.] Mountain passes into plain by degrees. 4. εἰς οἰκ. νενεμ] ‘occupied for habitations? 5. ὅσην] rel. to antec. ἡ δὲ ἀοἰκ., ‘where where the too great height of the mountains cuts it off; the mountains are regarded as appropriating the space (mid.). 6. καἰ ἄλλη κτλ.] ‘and one part ἲς severed from another and comes to a different bound? such as the Atlantic or the Indian Ocean. Cp. Acts xxvi 27. 27.The sea, the rivers. 10. ἵσταται λελ.] ‘it ties at ease? opp. to being gathered up in stormy waves. It almost looks as if by μέγεθος Gr. meant the sea in storm (?‘height’). 15. ποταμοὺς ἄπ’] ’Eccl. i 7 but Gr. prob. draws the thought from Aristotle. 16. περιουσίαν] Cp. ἑ 25. If that be not the reason, Gr. knows no other ἢ οὐκ οἶδ.). Cp. § 30. ib. ὄριον] Jer. v 22. 19. τὰτηλ.] in app. to τὴν θάλ., ταῖς ἑ. ἐπ’. to κυάθω. The proverb has been embodied in a pretty legend about St Austin. 20. παρὰ τῆς γρ.] ’’from Scripture,’ ’by borrowing the words of Scr.’ Job xxvi 10. Γυρῷ, ‘to round.’ ἐγύρωσεν ἐπὶ πρόσωπον ὕδατος. τοῦτο τῆς ὑγρᾶς φύσεως ὁ δεσμός. πῶς δὲ τὸν χερσαῖον ναυτίλον ἄγει ξύλῳ μικρῷ καὶ πνεύματι, — τοῦτο οὐ θαυμάζεις ὁρῶν; οὐδ’ ἐξίσταταί σου ἡ διάνοια; — iva γῆ καὶ θάλασσα δεθῶσι ταῖς χρείαις καὶ ταῖς ἐπιμιξίαις, καὶ εἰς ἓν ἔλθῃ τῷ ἀνθρώπῳ τὰ τοσοῦτον ἀλλήλων διεστηκότα κατὰ τὴν φύσιν; τίνες δὲ πηγῶν αἱ πρῶται πηγαί, ζήτησον, ἄνθρωπε, εἴ τί σοι τούτων ἐξιχνεῦσαι ἢ εὑρεῖν δυνατόν. καὶ τίς ὁ ποταμοῖς σχίσας καὶ πεδία καὶ ὄρη, καὶ δοὺς τὸν δρόμον ἀκώλυτον; καὶ πῶς ἐκ τῶν ἐναντίων τὸ θαῦμα, μήτε θαλάσσης ἐπεξ- ιούσης, μήτε ποταμῶν ἱσταμένων; τίς δὲ ἡ τῶν ὑδάτων τροφή, καὶ τί τὸ ταύτης διάφορον, τῶν μὲν ἄνωθεν ἀρδομένων, τῶν δὲ ταῖς ῥίζαις ποτιζομένων, ἵνα τι καὶ αὐτὸς κατατρυφήσω τοῦ λόγου, θεοῦ τὴν τρυφὴν ἐξηγούμενος;

Ἄγε δὴ γῆν ἀφεὶς καὶ τὰ περὶ γῆν, πρὸς τὸν ἀέρα κουφίσθητι τοῖς τῆς διανοίας πτεροῖς, ἵνα σοι καθ’ ὁδὸν ὁ λόγος προίη· κἀκεῖθεν ἀνάξω σε πρὸς τὰ οὐράνια, καὶ τὸν οὐρανὸν αὐτόν, καὶ τὰ ὑπὲρ οὐρανόν. καὶ τοῖς ἑξῆς ὀκνεῖ μὲν προσβῆναι ὁ λόγος, προσβήσεται δὲ ὅμως ὁπόσον ἔξεστι. τίς ὁ χέας ἀέρα, τὸν πολὺν τοῦτον πλοῦτον 8 ποταμοῖς] μους abcef || 14 om τὴν cdf 28. 17 προίη] προῄει e πλοῦτον τοῦτον e 1. τοῦτο] sc. τὸ πρόσταγμα. 2. τὸν χέρσ’. ναυτ.] There is prob. no direct ref. to the shell-fish called a nautilus, which only bears that name because of its similarity to a man in a sailing boat. By ’the land ’’ Gr. means the land animal which nevertheless finds a home on the sea. At the same time the word ναυτίλος had become so exclusively poetical as applied to men and ships, and so recognised a name for the shell-fish, that the ad- dition of χ. was necessary to prevent a moment's mistake. Ἄγει sc. ἢ θάλασσα. 4. deduct] Cp. ἑ 26. Χρείαις κ. ἐπ’. almost ’demand and supply.’ 8. ποταμοῖς] ἴθι the rivers, ’ not ‘with,’ in spite of Hab. iii 9. 10. ἐπεξιούσης] ‘break out.’ 11. ἢ τῶν ὑδ. ‘how are the waters fed?’ The metaphor more ’luxuriant’ in Greek than in English, and Gr. proceeds, with an apology, to develope it. Some of them, he says, are ’watered from above,’ i.e. are fed by others (and this is the climax of the ’luxuriance’) ’drink with their roots? i.e. are fed by springs from under- ground. These last Gr. had learned from Arist. to be connected with the sea. 28. The air, and all the pheno- mena of meteorology. 16. καθ’ ὁδόν] ’in due order,’ ’methodically’; Plat. Rep. 435 Α. καὶ ἄφθονον, οὐκ ἀξίαις, οὐ τύχαις μετρούμενον, οὐχ ὅροις κρατούμενον, οὐχ ἡλικίαις μεριζόμενον, ἀλλὰ κατὰ τὴν τοῦ μάννα διανομὴν αὐταρκείᾳ περιλαμβανόμενον καὶ ἰσομοιρίᾳ τιμώμενον· τὸ τῆς πτηνῆς φύσεως ὄχημα, τὴν ἀνέμων ἕδραν, τὴν ὡρῶν εὐκαιρίαν, τὴν ζώων ψύχωσιν, μᾶλλον δὲ τῆς ψυχῆς πρὸς τὸ σῶμα συντήρησιν, ἐν ᾧ σώματα, καὶ μεθ’ οὐ λόγος, ἐν ᾧ φῶς καὶ τὸ φωτιζόμενον, καὶ ἡ ὄψις ἡ δι’ αὐτοῦ ῥέουσα; σκόπει δέ μοι καὶ τὰ ἑξῆς· οὐ γὰρ συγχωροῦμαι τῷ ἀέρι δοῦναι τὴν ἅπασαν δυνα- στείαν τῶν τοῦ ἀέρος εἶναι νομιζομένων. τίνα μὲν ἀνέμων ταμιεῖα; τίνες δὲ θησαυροὶ χιόνος; τίς δὲ ὁ τετοκὼς βώλους δρόσου, κατὰ τὸ γεγραμμένον; ἐκ γαστρὸς δὲ τίνος ἐκπορεύεται κρύσταλλος; τίς ὁ δεσμεύων ὕδωρ ἐν νεφέλαις, καὶ τὸ μὲν ἱστὰς ἐπὶ τῶν νεφελῶν—ὣ τοῦ θαύματος—λόγῳ κρατουμένην φύσιν τὴν ῥέουσαν, τὸ δὲ ἐκχέων ἐπὶ πρόσωπον πάσης τῆς γῆς, καὶ σπείρων καιρίως καὶ ὁμοτίμως, καὶ οὔτε ἀφιεὶς ἅπασαν τὴν ὑγρὰν οὐσίαν ἐλευθέραν καὶ ἄσχετον, — ἀρκεῖ γὰρ ἡ ἐπὶ Νῶε κάθαρσις, καὶ τῆς ἑαυτοῦ διαθήκης οὐκ ἐπιλήσμων ὁ ἀψευδέστατος, — οὔτε ἀνέχων 11 τινες δε] om ’δε ef || 13 τις] + ’δε e || 15 κρτουμενην]+ τὴν ’Reg. Cypr.’ || 17 ουτε] οὐδὲ abef ΙΙ απασαν] ἅπασι ’Reg. Cypr.’ 1. οὐκ ἀξίαις] ’by deserts’; Matt. v 45; or perh. ’ by differences of rank.’ Τύχαις, ‘by fortunes.’ ῾Ηλ., coming after ὄροις, may mean ’ages’ in the sense of a measurement of time, ’to certain generations.’ 2. τοῦ μάννα] Ex. xvi 18. αὐταρκεῖ π.] ’freely taken in’; no leave has to be asked, and ἰσομ. τιμώμ. ’each ’s share is of equal ’’, lit. ’assessed at an equality οἱ partition.’ 5. εὐκαιρίαν] The air is said to the ’suitableness of seasons’ be- cause the suitableness of seasons de- pends upon atmospheric conditions. 7. μεθ’ οὐ λόγος] ’with which (cp. § 26) we speak.’ 9. οὐ γὰρ συγχωρ.] ace. to Elias, directed against Arist. (presumably de Mund. 4). 11. θησαυροὶ χιόνος] Job xxxviii 22. ib. τίς ὁ τετοκώς κτλ.] Job xxxviii 28, 29. 13. δεσμεύων υδ.] Job xxvi 8. 14. τὸ μὲν ἱστάς] τὸ μὲν and τὸ δέ appear to be ’part’ and ’part’ of the water thus ’bound ’ In that case φύσιν is in app. to τὸ μέν. 15. ἐπὶ πρόσωπονπ. τ. γ] Scripbe tural language, but not a definite quotation. 16. ὁμοτίμως] Elias rightly refers to Matt, v 45. 19. διαθήκης] Gen. ix 12. παντάπασιν, ἵνα μὴ πάλιν Ἡλίου τινὸς δεηθῶμεν, τὴν ξηρότητα λύοντος; Ἐὰν κλείσῃ, φησί, τὸν οὐρανόν, τίς ἀνοίξει; ἐὰν δὲ ἀνοίξῃ τοὺς καταράκτας, τίς συνέξει; τίς οἴσει τὴν ἐπ’ ἀμφότερα τοῦ ὑετίζοντος ἀμετρίαν, ἐὰν μὴ τοῖς ἑαυτοῦ μέτροις καὶ σταθμοῖς διεξαγάγῃ τὰ σύμπαντα; τί μοι φιλοσοφήσεις περὶ ἀστραπῶν καὶ βροντῶν, ὦ βροντῶν ἀπὸ γῆς σὺ καὶ οὐδὲ μικροῖς σπινθῆρσι τῆς ἀληθείας λαμπόμενε; τίνας ἀτμοὺς ἀπὸ γῆς αἰτιάσῃ νέφους δημιουργούς, ἢ ἀέρος πύκνωσίν τινα, ἢ νεφῶν τῶν μανοτάτων θλῖψιν ἢ σύρρηξιν, ἵνα ἢ μὲν θλίψις σοι τὴν ἀστραπήν, ἡ δὲ ῥῆξις τὴν βροντὴν ἀπεργάσηται; ποῖον δὲ πνεῦμα στενοχωρούμενον, εἶτα οὐκ ἔχον διέξοδον, ἵνα ἀστράψῃ θλιβόμενον, καὶ βροντήσῃ ῥηγνύμενον; εἰ τὸν ἀέρα διῆλθες τῷ λογισμῷ, καὶ ὅσα περὶ ἀέρα, ψαῦσον ἤδη σὺν ἐμοὶ καὶ οὐρανοῦ καὶ τῶν οὐρανίων. πίστις δὲ ἀγέτω πλέον ἡμᾶς ἢ λόγος, εἴπερ ἔμαθες τὸ ἀσθενὲς ἐν τοῖς ἐγγυτέρω, καὶ λόγον ἔγνως τὸ γνῶναι τὰ ὑπὲρ λόγον, ἵνα μὴ παντελῶς ἐπίγειος ἦς ἢ περίγειος, ἀγνοῶν καὶ αὐτὸ τοῦτο, τὴν ἄγνοιαν.

τίς περιήγαγεν οὐρανόν, ἔταξεν ἀστέρας; μᾶλλον δὲ τί πρὸ τούτων οὐρανὸς καὶ ἀστέρες ἔχοις ἂν εἰπεῖν 5 διεξάγῃ ce ’Reg. a Or. ’ ΙΙ 8 λαμπόμενος def || ἄπο] ἔπι ’Or. 1’ || 9 μανωτατων cdf || 17 τὸ] τὼ ef 1. Ἡλίου τ.] 1 Kings xviii 45. 2. κλείση] Job xii 14. Gr. adds τὸν οὐρ. 3. ἀνοίξῃ τοὺς κ.] Gen. vii ΙΙ; cp. Mai. iii 10. Συνέσιε, Gen. viii 2. 4. οἴσει] ‘shall bear’; τὴν τὴν ἐπ’ ἁ. ἀμετρίαν means of course excess in giving too much or too little. 5. μέτροις κ. στάθμ’.] Job xxviii 25. 8. τίνας ἀτμούς] directed against Arist. Meteor, i 4. 9. μανοτάτων] μανός (the quan- tity of the α is variable) = ’rare,’ as opp. to ’dense.’ The interjection of τῶν μ. is, of course, Gr.'s form counter argument. The clouds are too ’rare’ to produce such effects. 17. λόγον ἔγμως κτλ.] ’know that it is reason to know the things above reason? Something like St Austin’s Credo ut intellegam. 18. ἔπη. ἢ περίγ.] ’on the earth or concerned with the earth, ignorant even of your ignorance? Cp. Plat. Leg. ix 863 c. 29. The heavens, the sun. 20. περιήγαγεν] ’ made it revolve’; cp. § 30. ὁ μετέωρος, ὁ τὰ ἐν ποσὶν ἀγνοῶν, καὶ οὐδὲ σεαυτὸν μετρῆσαι δυνάμενος, τὰ δὲ ὑπὲρ τὴν σὴν φύσιν πολυπραγμονῶν, καὶ κεχηνὼς εἰς τὰ ἄμετρα; ἔστω γάρ σε κύκλους καὶ περιόδους καὶ παησιασμοὺς καἰ ἀποχωρήσεις καταλαμβάνειν, λαμβάνειν, ἐπιτολὰς καὶ ἀνατολάς, καὶ μοίρας τινὰς καἰ λεπτότητας, καὶ ὅσοις σὺ τὴν θαυμασίαν σου ταύτην ἐπιστήμην ἀποσεμνύνεις· οὔπω τοῦτο κατάληψις τῶν ὄντων ἐστίν, ἀλλὰ κινήσεως τινος ἐπιτήρησις, ἣ πλείονι γυμνασία βεβαιωθεῖσα, καὶ εἰς ἓν ἀγαγοῦσα τὰ τηρηθέντα πλείοσιν, εἶτα λόγον ἐπινοήσασα, ἐπιστήμη προσηγορεύθη· ὥσπερ τὰ περὶ σελήνην παθήματα γνώριμα γέγονε τοῖς πολλοῖς, τὴν ὄψιν ἀρχὴν λαβόντα τῆς γνώσεως. σὺ δέ, εἰ λίαν ἐπιστήμων εἶ τούτων, καὶ δικαίως ζητεῖς θαυμάζεσθαι, εἰπὲ τίς ἡ τῆς τἀξ ἕως αἰτία καὶ τῆς κινήσεως; πόθεν ἥλιος φρυκτωρεῖ πάσῃ τῆ οἰκουμένῃ καὶ πάσαις ὄψεσιν, ὥσπερ χοροῦ τινὸς κορυφαῖος, πλέον τοὺς ἄλλους ἀστέρας ἀποκρύπτων φαιδρότητι ἤ τινες ἐκείνων ἑτέρους; ἀπόδειξις δέ, οἱ μὲν ἀντιλάμπουσιν, ὁ δὲ ὑπερλάμπει, καὶ οὐδὲ ὅτι συνανίσχουσιν ἐᾷ γνωρίζεσθαι, καλὸς ὡς νυμφίος, ταχὺς ὡς γίγας καὶ μέγας· οὐδὲ γὰρ ἀνέχομαι ἄλλοθεν ἢ τοῖς 29. 16 κορυφαίου e 3. κύκλους κτλ.] ’revolutions, and orbits, and conjunctions (lit. and separations (departures), and risings (there seems to be no difference between ἔπιτ’. and ἀνατ), νιν degrees (in the astronomical sense) as they call them τινάς), and ’ Perh. the last word has ref. to the speculations about the ’aether.’ But as λεπτὸν appears to be used in the astronomical sense of a ’minute,’ it is possible that Gr. may intend λ. here in that sense. 8. ἐπιτήρησις] There could hardly be abetter description of inductive science. 11. ὤσπερ τὰπεμ σ. ΙΙ.] ἃς, for instance, what happens to the moon has become α piece ὁ general knowapproaches), ledge, a knowledge arising in the first instance from ocular observatioin.’ Παθήμ., cp. § 30 πάθη. 15. Φρυκτωρεῖ] ‘gives the fiery signal.’ 18. οἱ μὲν ἀντιλάμπ.] ‘they shine against him, but he outshines them, and does not suffer even their ising with him to be perceived’; when light might be thought not to have gained its full strength. 19. ὡς νυμφίος . . . γίγας] Ps. xviii 6 (xix 5). 20. ἄλλοθεν ἢ τοῖς ἐμοῖς] i.e. from pagan sources; cp. ἀλλότριος §§ 16 30. Ἀποσεμν. ‘ to glorify. ἐμοῖς τοῦτον ἀποσεμνύνειν· τοσοῦτος τὴν δύναμιν, ὥστε ἀπ’ ἄλλων ἄκρων ἄλλα τῆ θερμότητι καταλαμβάνειν, καὶ μηδὲν διαφεύγειν αὐτοῦ τὴν αἴσθησιν, ἀλλὰ πᾶσαν πλη- ροῦσθαι καὶ ὄψιν φωτὸς καὶ σωματικὴν φύσιν θερμότητος· θέροντος, ἀλλ’ οὐ φλέγοντος, εὐκρασίας ἡμερότητι καὶ τάξει κινήσεως, ὡς πᾶσι παρόντος, καὶ πάντα ἐπίσης περιλαμβάνοντος.

Ἐκεῖνο δέ σοι πηλίκον, εἰ κατενόησας’ τοῦτο ἐν αἰσθητοῖς ἥλιος, ὅπερ ἐν νοητοῖς θεός, ἔφη τις τῶν ἀλλο- τρίων. αὐτὸς γὰρ ὄψιν φωτίζων, ὥσπερ ἐκεῖνος αὐτὸς καὶ τῶν ὁρωμένων ἐστὶ τὸ κάλλιστον, ὥσπερ ἐκεῖνος τῶν νοουμένων. ἀλλὰ τί τὸ κινῆσαν αὐτὸν ἀπ’ ἀρχῆς; τί δὲ τὸ ἀεὶ κινοῦν καὶ περιάγον ἑστῶτα λόγῳ καὶ μὴ κινούμενον, ὄντως ἀκάμαντα, καὶ φερέσβιον, καὶ φυσίζῳον, καὶ ὅσα ποιηταῖς ὕμνηται κατὰ λόγον, καὶ μήτε τῆς ἑαυτοῦ φορᾶς ποτὲ μήτε τῶν εὐεργεσιῶν ἱστάμενον; πῶς ἡμέρας δημιουργὸς ὑπὲρ γῆς καὶ νυκτὸς ὑπὸ γῆν; ἢ οὐκ οἶδ’ ὅ τι χρὴ λέγειν ἡλίῳ προσβλέψαντα. τίς ἡ τούτων πρόσλη- ψίς τε καὶ ἀνθυφαίρεσις, καὶ ἡ τῆς ἀνισότητος ἰσότης, ἵν εἴπω τι καὶ παράδοξον; πῶς δὲ ὡρῶν ποιητής τε καὶ 5 θεροντος] θερμαίνοντος e: θάλποντος ’El.’ ΙΙ 7 περιλαμβάνοντος] περιλαμποντος ’tres ’ 30. II om καὶ f || 13 ’δε] δάι df II 15 υμνεσαι e || μήτε] μήποτε ’in quibusd.’ 2. ἀπ’ ἄλλων ἄκρων] ’from one end he reaches another with his heat.’ Ἄκρον is the LXX. word in Ps. xviii 7 (xix 6). The following words are not a quotation, but only an allusion to those of the Ps. 5. θέροντος] ᾿warming.’ The sun; day and night, the seasons; the moon and stars. 8.> ἐκεῖνο] the thought expressed in the following words. ib τοῦτο ἐν αἰσθ.] Plato Rep. vi 508 c. 13. ἑστῶτα λόγῳ] while fixed in the law which governs him; λόγῳ as e.g. in ἑ 16 πᾶσι λόγον ἐνθείς. 14. ἀκάμαντα] Hom. Il. xviii 239 ‘untiring’; φερέσβιον, ‘bringing means of life’; φυσίζῳον ‘life-begetting.’ It has not yet been ascertained what poet applies the last two epithets to the sun. 15. κατὰ λόγον] ’reasonably,’ ’rightly? Φορᾶς, ’movement.’ 17. ἢ οὐκ’] Cp. ξ 27. 18. πρόσλ. τε κ. ἀνθυφ.] ’the increase and corresponding diminution’ of day and night. Ἀνισ. ἰσότης; at the end of the year neither has gained upon the other. μεριστής, εὐτάκτως ἐπιγινομένων τε καὶ ἀπογινομένων, καὶ ὥσπερ ἐν χορῷ συμπλεκομένων ἀλλήλαις καὶ διισταμένων, τὸ μὲν φιλίας νόμῳ, τὸ δὲ εὐταξίας, καὶ κατὰ μικρὸν κιρναμένων, καὶ ταῖς ἐγγύτησι κλεπτομένων ταὐτὸν ἡμέραις τε καὶ νυξίν, ἵνα μὴ τῇ ἀηθείᾳ λυπήσωσιν; ἀλλ’ ἴτω μὲν ἡμῖν ἥλιος’ σὺ δὲ ἔγνως σελήνης φύσιν, καὶ πάθη, καὶ μέτρα φωτός, καὶ δρόμους, καὶ πῶς ὁ μὲν ἡμέρας ἔχει τὴν δυναστείαν, ἡ δὲ νυκτὸς προκαθέζεται, καὶ ἡ μὲν θηρίοις δίδωσι παρρησίαν, ὁ δὲ ἄνθρωπον ἐπὶ τὸ ἔργον ἀνίστησιν, ἢ ὑψούμενος ἢ ταπεινούμενος πρὸς τὸ χρησιμώτατον; συνῆκας δὲ δεσμὸν Πλειάδος ἢ φραγμὸν ᾿Ωρίωνος, ὡς ὁ ἀριθμῶν πλήθη ἄστρων καὶ πᾶσιν αὐτοῖς ὀνόματα καλῶν, καὶ δόξης ἑκάστου διαφοράν, καὶ τάξιν κινήσεως, ἵνα σοι πιστεύσω διὰ τούτων πλέκοντι τὰ ἡμέτερα καὶ κατὰ τοῦ κτίστου τὴν κτίσιν ὁπλίζοντι;

Τί λέγεις; ἐνταῦθα στησόμεθα τοῦ λόγου μέχρι τῆς ὕλης καὶ τῶν ὁρωμένων; ἢ ἐπειδὴ τοῦ κόσμου παντὸς ἀντίτυπον τὴν Μωυσέως σκηνὴν οἶδεν ὁ λόγος, τοῦ ἐξ ὁρατῶν τε καὶ ἀοράτων λέγω συστήματος, τὸ πρῶτον 5 ἀήθεια] ἀλήθεια de ’El.’ || 6 om ἥμιν bf Ἴ’ φύσιν] λύσιν ’Reg. Cypr.’ 31. 17 om η be || 19 συστηματος] + η be 2. συμπλεκ. κ. διιστ.] The seasons lock one another in embrace, because there is no sharp line of demarcation between them, and then part. The poetical preacher sees in the first action a law of love, in the second, of order. 4. ταῖς ἐγγύτησι] ‘by their close approach to each other (the pi. indicates the nearness of each to the next) filching from each other (mid.) ἃς much and as little ἃς day and night do, in order not to distress us by anything startling (lit. by the unaccustomedness, which would mark a different kind of transition).’ 6. πάθη] Cp. § 29 παθήματα. 7. ἠμἐρας..δυν] a ref. to Gen. i 16, 18 (Ps. cxxxvi 7); but δὺν. does not occur in the LXX. there, 8. θηρίοις κτλ.] a ref. to Ps. ciii (civ) 20 — 23. 11. συνῆκας κτλ.] Job xxxviii 31. ib. 6 ἀριθμῶν κτλ.] Ps. cxlvi (cxlvii) 4. 13. δόξης...διαφ.] 1 Cor. xv 41. 14. διὰ τούτων πλ. τ. ἤμ’.] the astrologer. 31. The spiritual beings who people heaven. 16. μέχρι] Cp. § 9. 17. τ. κόσμου π.ἀντ] The παντὸς is placed emphatically; the type includes the unseen as well as the seen. Ὁ λόγος, ‘our reason.’ does not refer to any passage of Scripture; it was the traditional interp. of his time. See however Wisd. ix 8 (xviii 24) and cp. West- cott Hebrews p. 237 foil. καταπέτασμα διασχόντες, καὶ ὑπερβάντες τὴν αἴσθησιν, εἰς τὰ ἅγια παρακύψωμεν, τὴν νοητὴν φύσιν καὶ ἐπουράνιον; οὐκ ἔχομεν οὐδὲ ταύτην ἀσωμάτως ἰδεῖν, εἰ καὶ ἀσώματος, πῦρ καὶ πνεῦμα προσαγορευομένην ἢ γινομένην. ποιεῖν γὰρ λέγεται τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα· εἰ μὴ ποιεῖν μέν ἐστι τὸ συντηρεῖν τῷ λόγῳ, καθ’ ὃν ἐγένοντο. πνεῦμα δὲ ἀκούει καὶ πῦρ· τὸ μὲν ὡς νοητὴ φύσις, τὸ δὲ ὡς καθάρσιος· ἐπεὶ καὶ τῆς πρώτης οὐσίας τὰς αὐτὰς οἶδα κλήσεις. πλὴν ἡμῖν γε ἀσώματος ἔστω, ἢ ὅτι ἐγγύτατα. ὁρᾷς ὅπως ἰλιγγιῶμεν περὶ τὸν λόγον, καὶ οὐκ ἔχομεν οἷ προέλθωμεν, ἢ τοσοῦτον ὅσον εἰδέναι ἀγγέλους τινὰς καὶ ἀρχαγγέλους, θρόνους, κυριότητας, ἀρχάς, ἐξουσίας, λαμπρότητας, ἀναβάσεις, νοερὰς δυνάμεις, ἢ νόας, καθαρὰς φύσεις καὶ ἀκιβδήλους, ἀκινήτους πρὸς τὸ χεῖρον ἢ δυσκινήτους, περὶ τὸ πρῶτον αἴτιον ἀεὶ χορευούσας· ἢ πῶς ἄν τις αὐτὰς ἀνυμνήσειεν, ἐκεῖθεν ἐλλαμπομένας τὴν καθαρωτάτην 2 παρακυψομεν ?cd ΙΙ 8 τὸ ’δε] τὼ ’δε a || καθάρσιος] κάθαρσις ’in quibus.’ || 9 επει] ἐπειδὴ ’Reg. a’ || om τὰς e ΙΙ 1 προσέλθωμεν f 1. διασχόντες] Cp. ἑ 3. 3. εἰ καὶ ἀσώματος] sc. εἴη. Gr. will not pronounce upon the ques- tion whether the heavenly φύσις, i.e. the angels, are incorporeal or not (cp. ἑ 8); but, even if they are, we cannot conceive of them except through corporeal images (cp. §§ 12, 13), such as are suggested by the language of Scripture. 4. προσαγ. ἢ γιν.] ‘is called, or is made.’ 5. ποιεῖν γ. λέγεται] Ps. ciii (civ) 4, Heb. i 7. 6. εἰ μὴ ποιεῖν] ’unless by "making’’ is meant keeping them to the law of their original creation.’ To ’make’ the angels winds suggests a change in their mode of existence; but Gr. thinks that it may denote what is contained in the original act of creation, and not something sub- sequent. 8. ἀκούει] audit, ’it is called.’ 9. τῆς π. οὐσίας] sc. θεοῦ; cp. § 7. 11. ἰλιγγιῶμεν] Cp. § 21. 13. λαμπρότητας, ἀναβάσεις] It seems as if these, like the foregoing, were recognised titles for spiritual beings; but they do not appear to be used by any other of the Fathers. Ἀνάβασις is a strange designation for a personal being, and, if it not for the ν. δὺν. which follows, it might have been thought that Gr. had turned from the angelic beings to their actions, and that referred (as perh. it does in any case) to Jacob’s dream. 14. νόας] ace. pi. of νοῦς. ἔλλαμψιν, ἢ ἄλλως ἄλλην κατὰ τὴν ἀναλογίαν τῆς φύσεως καἰ τῆς τάξεως· τοσοῦτον τῷ καλῷ μορφουμένας καὶ τυπουμένας, ὥστε ἄλλα γίνεσθαι φῶτα καὶ ἄλλους Φψτίζειν δύνασθαι ταῖς τοῦ πρώτου φωτὸς ἐπιρροαῖς τε καὶ διαδόσεσι· λειτουργοὺς θείου θελήματος, δυνατὰς ἰσχύι φυσικῇ τε καὶ ἐπικτήτῳ, πάντα ἐπιπορευομένας, πᾶσι πανταχοῦ παρούσας ἑτοίμως, προθυμίᾳ τε λειτουργίας καὶ κουφότητι φύσεως· ἄλλας ἄλλο τι τῆς οἰκουμένης μέρος διειληφυίας, ἢ ἄλλῳ τινὶ τοῦ παντὸς ἐπιτεταγμένας, ὡς οἶδεν ὁ ταῦτα τάξας καὶ διορίσας· πάντα εἰς ἓν ἀγούσας, πρὸς μίαν σύννευσιν τοῦ τὰ πάντα δημιουργήσαντος· ὑμνῳδοὺς θείας μεγαλειότητος, θεωροὺς δόξης ἀιδίου καὶ ἀιδίως, οὐχ ἵνα δοξασθῇ θεός, — οὐ γὰρ ἔστιν ὃ προστεθήσε- ται τῷ πλήρει, τῷ καὶ τοῖς ἄλλοις χορηγῷ τῶν καλῶν, — ἀλλ’ ἵνα μὴ λείπῃ τὸ εὐεργετεῖσθαι καὶ ταῖς πρώταις μετὰ θεὸν φύσεσι; ταῦτα εἰ μὲν πρὸς ἀξίαν ὕμνηται, τῆς τριάδος ἡ χάρις, καὶ τῆς μιᾶς ἐν τοῖς τρισὶ θεότητος· εἰ δὲ τῆς ἐπιθυμίας ἐνδεέστερον, ἔχει τὸ νικᾷν καὶ οὕτως ὁ λόγος. τοῦτο γὰρ ἠγωνίζετο παραστῆσαι, ὅτι νοῦ κρείττων 4 του πρώτου usque ad fin. desunt in a || 14 om τοῖς c 1. ἢ ἄλλως ἆ.] The ἢ offers an alternative or correction to the sup. τὴν καθ’. Cp. § 4. 3. ἄλλα γ. φῶτα] ‘become in their turn lights,’ — ἄλλα in respect of the πρῶτον φῶς. 5. δυνατὰς ἰσχύι] Ps. cii (ciii) 20. πᾶσι πανταχοῦ] Gr. does not of course mean at the same time; ἑτοίμως shews it. 8. ἄλλας ἄλλο τι] Cp. Deut. xxxii 8 (LXX.), Dan. x 13, 20, SI. Διειλ. ‘having severally received.’ 9. ἢ ἄλλῳ τινί] ’or (if not a portion of the inhabited globe) set over some other part of the universe,’ e.g. a star. 10. εἰς ἐν] ‘bringing all into unity, with reference to the approval, for which alone they care μίαν),’ etc. 13. οὐχ ἵνα δ θ.] In scriptural language the reverse might as truly have been said. 14. τῷ πλήρει] Cp. § 11. 15. ἴνα μὴ Xeiirrj κτλ.] ‘but that even these first beings after God may never fail Δ’ be the recipients of benefits? They might have seemed too great to receive anything. 18. καὶ οὕτως] Even if he does not speak as well as he wished, has gained his point, viz. to shew that even the angels are beyond our understanding; much more (μὴ ὅτι, cp. ἑ 11) God Himself. καὶ ἡ τῶν δευτέρων φύσις, μὴ ὅτι τῆς πρώτης καὶ μόνης, ὀκνῶ γὰρ εἰπεῖν, ὑπὲρ ἅπαντα.