‘Επεὶ δὲ πᾶσαν εὐσεβείας ὁδὸν καταλύσαντες πρὸς
 ἓν τοῦτο βλέπουσι μόνον, ὅ τι δήσουσιν ἢ λύσουσι τῶν
 6 γοῦν] οὑν d || 7 κυβισται] ’in nonnullis κυβενται.᾿ 2. 10 δησωσιν η
λύσωσι bd 
 1. περιττὸν κ. περίεργον] perhaps
’excessive in volume, and over-subtle
in character. ’ But the two words are
practically synonymous ; cf. I Tim.
v 13 φλύαροι κ. περίεργοι. 
 ib. τοῦ συντετμ. λόγου] Rom. ix
28 ; cf. Is. xxviii 22 (LXX.). 
 2. ὁ τῶν ἅλ’. μαθητὴς κ. διδάσκαλοσ]
as distinguished from the professional
fessional training of the Eunomian
disputants. It is a bold thing, in
the face of Gal. i 12, to call St Ρ.
‘ the ’s disciple ’ : probably
it is for that reason that Gr. adds
‘ and ’ He appears to have
in view such incidents as Gal. ii 14
perhaps also the Pauline influence
discernible in St Peter's Epistles. 
 4. δεινὴν ἔπιθ’. κτλ.] ’clever at
the employment of noble and choice
’ This way of using the com-
parative is familiar; it almost = nobilissimis
quibusque uerbis. 
 5. οὕτω τι καί] biting irony. Even
a little attention to conduct would
make a great difference. ‘Aσχολεῖσθαι
σθαι = ‘ to occupy oneself. ’ 
 6. καὶ ἴσως] The phrase means
(continuing the irony) that in that
case the chances would not be very
remote. 
 7. κυβισταὶ λόγων] ‘ word-tum-blers.'
Κυβιστὴς (more usually κυβιστητήρ)
is one who stands on his
head, or turns head over heels, or
(according to Elias) a diver. The
reading κυβευταὶ ’dicers,’ or ‘sharper's
(cf. Eph. iv 14), would not suggest
the ‘ ridiculous ’ image which Gr.
half apologizes for using. 
 ib. ἄτοποι κ. παράδοξοι] ‘ strange
and ’ Ἅτοπος does not
seem to be used here, as it often is,
either in the sense of ’absurd,’ i.e.
unreasonable, or in that of ‘monstrous,’
’ i.e. wicked. Gr. only emphasizes
phasizes the surprising nature of the
feats which the Eunomians perform. 
 2. No part of society is free
from their importunate wrangling;
Christianity is in danger of becoming
a matter of pettifogging logic. The
opponents must give a fatherly heart
leave to express its concern. If they
are not moved by what he says, they
will at least have the satisfaction of
rejecting and deriding it. He does
not intend to adopt their style. 
 9. καταλύσαντες] ’having ’
stroyed ’ or ‘ broken up ’ ; both for
themselves and for their disciples.
Εὐσέβεια is here practical piety. 
 10. ὅ τι δήσ. ἢ λῦσ’. τ. προβ.]
’They care for nothing but the opportunity
of tying or untying some
knotty proposition.‘ 

 
προβαλλομένων, — καθάπερ ἐν τοῖς θεάτροις οἱ τὰ παλαίσματα
δημοσιεύοντες, καὶ τῶν παλαισμάτων οὐχ ὅσα πρὸς
νίκην φέρει κατὰ νόμους ἀθλήσεως, ἀλλ’ ὅσα τὴν ὄψιν
κλέπτει τῶν ἀμαθῶν τὰ τοιαῦτα καὶ συναρπάζει τὸν
ἐπαινέτην,—καὶ καὶ πᾶσαν μὲν ἀγορὰν περιβομβεῖσθαι τοῖς 
τούτων λόγοις, πᾶν δὲ συμπόσιον ἀποκναίεσθαι φλυαρίᾳ
καὶ ἀηδίᾳ, πᾶσαν δὲ ἑορτὴν καὶ πένθος ἅπαν, τὴν μὲν
ἀνέορτον εἶναι καὶ μεστὴν κατηφείας, τὸ δὲ παραμυθεῖσθαι
συμφορᾷ μείζονι τοῖς ζητήμασι, πᾶσαν δὲ διοχλεῖσθαι
γυναικωνῖτιν, ἁπλότητι σύντροφον, καὶ τὸ τῆς αἰδοῦς ἄνθος 
ἀποσυλᾶσθαι τῇ περὶ λόγον ταχύτητι· ἐπειδὴ ταῦτα οὕτω,
καὶ τὸ κακὸν ἄσχετον καὶ ἀφόρητον, καὶ κινδυνεύει τεχνύδροιν
εἶναι τὸ μέγα ἡμῶν μυστήριον· φέρε, τοσοῦτον γοῦν
ἡμῶν ἀνασχέσθωσαν οἱ κατάσκοποι σπλάγχνοις πατρικοῖς
κινουμένων καί, ὅ φησιν ὁ θεῖος ‘Ιερεμίας, σπαρασσομένων 
τὰ αἰσθητήρια, ὅσον μὴ τραχέως τὸν περὶ τούτων δέξασθαι
 2. καὶ τῶν πάλ’.] ‘ And that too,
not stick wrestling matches ’ etc. 
 4. κλέπτει] ‘ takes unfair possession
of the ’ as opposed to the
legitimate skill in wrestling. 
 ib. τοιαῦτα] ace. after ἀμαθῶν,
‘ not versed in things οf the ’
ib. συναρπ. τ. ἐπαιν. ] an extension
of the metaphor of κλέπτει. ‘ Extorts
applause? lit. ’ the applauder.’ 
 5. περιβομβεῖσθαι] όμβος, orig.
the humming of bees, comes to be
used of any insistent and continuous
noise. 
 6. ἀποκναίεσθαι] ’to be ’
or ‘made wade tedious. ’ Demosthenes (564.
12) has the expression ἀποκναίει ἀηδιᾳ
καἰ ἀναισθήσιᾳ καθ’ ἑκάστην ἐκκλησίαν
ταῦτα λέγων, which (Jr. perhaps has
in mind. 
 8. παραμυθεῖσθαι συμΦ. μ. τοῖς ζητήμασι]
De Billy and others understand
παραμ.= βαρύνεσθαι, comparing
Job xvi. 2 παρακλήτορας κακῶν,
which they take to mean ‘ abettors
of my afflictions.’ But this seems an
unnatural sense to put upon the verb,
and it would be hard to find a parallel
example. Gr. prob. means that the
worse calamity of their disputations
relieves the lesser calamity of sorrow.
The ’comfort’ in Ezek. xiv 22, 23 is
by some interpreted in this fashion. 
 10. ἁπλ. σύντροφον] ’associated
with simplicity,’ ‘ used to ’ it ; a frequent
use of the word. 
 11. ἀποσυλ. τ. π. λόγον ταχύτητι]
cf. James i 19. To rush into argument
is, in Gr.’s view, a desecration
of the flower of womanly modesty.
It is best to take ἄνθος as the object
of ἀποσυλ., γυναῖκ’. being the subject. 
 12. τεχνύδριον] a diminutive of
τέχυη, like λογύδριον, χερύδριον, βιβλύδριον,
‘α little finicking profession.’ 
 13. τὸ μέγα ἡ. μυστήριον] 1 Tim.
iii 16. 
 14. κατάσκοποι] usually thought
to be used instead of ἐπίσκοποι. But
there is no indication that Gr. was
chiefly thinking of heretical bishops. 
 15. σπαρ. τὰ αὶσο.] Jer. iv 19
(LXX.). 

 
λόγον, καὶ τὴν γλῶσσαν μικρὸν ἐπισχόντες, ἃν ἄρα καὶ
δύνωνται, τὴν ἀκοὴν ἡμῖν ὑποθέτωσαν. πάντως δὲ οὐδὲν
ζημιωθήσεσθε. ἢ γὰρ εἰς ὦτα ἐλαλήσαμεν ἀκουόντων, καί
τινα καρπὸν ἔσχεν ὁ λόγος, τὴν ὠφέλειαν τὴν ὑμετέραν,—
 ἐπειδὴ σπείρει μὲν ὁ σπείρων τὸν λόγον ἐπὶ πᾶσαν διάνοιαν,
καρποφορεῖ δὲ ἡ καλή τε καὶ γόνιμος, — ἢ ἀπήλθετε καὶ
τοῦτο ἡμῶν διαπτύσαντες, καὶ πλείονα λαβόντες ὕλην
ἀντιλογίας τε καὶ τῆς καθ’ ἡμῶν λοιδορίας, ἵνα καὶ μᾶλλον
ὑμᾶς αὐτοὺς ἑστιάσητε. μὴ θαυμάσητε δέ, εἰ παράδοξον
 ἐρῶ λόγον, καὶ παρὰ τὸν ὑμέτερον νόμον, οἳ πάντα εἰδέναι
τε καὶ διδάσκειν ὑπισχνεῖσθε λίαν νεανικῶς καὶ γενναίως,
ἵνα μὴ λυπῶ λέγων ἀμαθῶς καὶ θρασέως. Οὐ παντός, ὦ οὗτοι, τὸ περὶ θεοῦ φιλοσοφεῖν, οὐ
παντός· οὐχ οὕτω τὸ πρᾶγμα εὔωνον καὶ τῶν χαμαὶ
 ἐρχομένων. προσθήσω δέ, οὐδὲ πάντοτε, οὐδὲ πᾶσιν, οὐδὲ
πάντα, ἀλλ’ ἔστιν ὅτε, καὶ οἷς, καὶ ἐφ’ ὅσον. οὐ πάντων
μέν, ὅτι τῶν ἐξητασμένων καὶ διαβεβηκότων ἐν θεωρίᾳ,
καὶ πρὸ τούτων καὶ ψυχὴν καὶ σῶμα κεκαθαρμένων, ἢ
καθαιρομένων, τὸ μετριώτατον. μὴ καθαρῷ γὰρ ἅπτεσθαι
 1 ἄρα καὶ] om καὶ bcd || 10 νόμον ’τον ὑμέτερον c. 3. 16 κα οις]
ἐφ’ ὄις b || ἐφ’ ὅσον] ων b 
 3. ἐλαλήσαμεν . . . ἕσχςν] Gr. as- 
sumes that what he asks has been
done, and looks back upon the re-
suit. The words are a quotation
from Ecclus. xxv 9. 
 5. ὁ σπείρων τ. λ.] Mk iv 14. 
 6. καἰ τοῦτο ἤμ’. διαπτύσαντες]
Cp. Oral, xxv § 18 διάπτυέ μοι τὰς
ἐνστάσεις. ’ Pouring contempt upon
this utterance as you have done tipon
others of ours.' ’ If they fail to get
good, Gr. ironically says they will
at least have the advantage of in-
dulging in increased contempt for
their opponents. 
 9. παράδοξον] i.e. what the Eu-
nomians will consider to be such.
ΙΙ. νεανικῶς] ’ ’ ‘audaciously’; cp.
iii 1. On ’s lips of course it has
an ironical meaning. 
 3. To speak on theological subjects
belongs only to men prepared by deep
study and by moral self-purification.
It should be done only in seasons of
calmness, before serious hearers; and
the subjects should be such ἃς the or-
dinary intelligence can grasp. 
 14. εὔωνον] ’so cheaply acquired.'
ib. τ. χαμαὶ ἔρχομ’.] ’ nor is it the
property of those tvho go along upon
the ground ’ ; a common expression
from Homer downwards. 
 17. διαβεβηκότων] Διαβεβηκώς is
one who stands firmly planted upon
both feet. Elias paraphrases by
ἡδραιωμένων, though he gives an
alternative explanation. 
 19. τὸ μετριώτατον] ‘to say the
least of ’ For the thouglht, cp.
Athan. de Inc. § 57. 

 
καθαροῦ τυχὸν οὐδὲ ἀσφαλές, ὥσπερ οὐδὲ ὄψει σαθρᾷ
ἡλιακῆς ἀκτῖνος. ὅτε δέ; ἡνίκα ἂν σχολὴν ἄγωμεν ἀπὸ
τῆς ἔξωθεν ἰλύος καὶ ταραχῆς, καὶ μὴ τὸ ἡγεμονικὸν ἡμῶν
συγχέηται τοῖς μοχθηροῖς τύποις καὶ πλανωμένοις, οἷον
γράμμασι πονηροῖς ἀναμιγνύντων κάλλη γραμμάτων, ἢ 
βορβόρῳ μύρων εὐωδίαν. δεῖ γὰρ τῷ ὄντι σχολάσαι, καὶ
γνῶναι θεόν· καὶ ὅταν λάβωμεν καιρόν, κρίνειν θεολογίας
εὐθύτητα. τίσι δέ; οἷς τὸ πρᾶγμα διὰ σπουδῆς, καὶ οὐχ
ὡς ἕν τι τῶν ἄλλων καὶ τοῦτο φλυαρεῖται ἡδέως, μετὰ
τοὺς ἱππικούς, καὶ τὰ θέατρα, καὶ τὰ ᾄσματα, καὶ τὴν 
γαστέρα, καὶ τὰ ὑπὸ γαστέρα · οἷς καὶ τοῦτο μέρος τρυφῆς,
ἡ περὶ ταῦτα ἐρεσχελία καὶ κομψεία τῶν ἀντιθέσεων.
τίνα δὲ φιλοσοφητέον, καὶ ἐπὶ πόσον ; ὅσα ἡμῖν ἐφικτά,
καὶ ἐφ’ ὅσον ἡ τοῦ ἀκούοντος ἕξις ἐφικνεῖται καὶ δύναμις·
 14 ἐξικνεῖται bd ’Or. 1 etc.’ 
 1. τυχόν] ‘ perhaps ἴθι even free
from danger. ’ The words are based
upon Plato Phaed. p. 67 μὴ καθαρῷ
γὰρ καθαροῦ ἐφάπτεσθαι μὴ οὐ θεμιτὸν
ᾖ. 
 ib. σαθρᾷ] properly = σαπρᾷ ‘decayed,’
‘corrupt,’ but used in the
sense of ’ ’ ’feeble.’ Cp. § 5
and iii 6, where it is contrasted with
ἰσχύν, ἰσχυροῖς. Hesych. σαθρά· ἀσθενῆ,
κεκλασμένα. 
 3. ἰλύος] lit. ’mud’’, esp. in solution,
the impurities which hinder
a liquid from being clear. By τῆς
ἕξ. ἰ. κ. ταραχῆς Gr. seems to mean
the confusions and agitations of secular
life. 
 ib. τὸ ἡγεμονικόν] ‘ the commanding
’ a technical word from
philosophy, esp. Stoic philosophy,
descriptive of the reason. See Plutarch
de Plac. Phil. 898 Ε and 903 B ;
also Cic. de Nat. Deor. 11 xi 29. 
 4. τύποις] ’impressions,’ or ‘images.’
Μοχθηρὸς is a word of many shades
of meaning. Here it appears to
mean, not ’vicious,’ nor ’unhappy,’
but (like πονηροῖς just below) ’poor,’
’worthless,’ — ’worthless and roving
imaginations. ’ 
 5. κάλλη γραμμάτων] So Pint,
speaks of κάλλη οἰκοδομημάτων = καλὰ
οἰκοδομήματα. 
 6. σχολάσαι κ. γν. θεόν] Psalm
xlv (our xlvi) 10. The καὶ γνῶναι
has the force of ‘ and so to ’
‘in order to know. ’ 
 7. ὅταν λάβ’. καιρόν] Psalm Ixxiv
3 (lxxv 2). Not at all times, but
only when we ’ receive the οpportunity,’
can we ’judge according unto
right ’ in matters of theology. 
 8. διὰ σπουδῆς] so ἐστί. ' To
whom it is a serious thing, and who
μ’ not make this also, like other things,
α subject of light conversation.’ 
 10. τοὺς ἱππικούς] sc. ἀγῶνας, or
perh. δρόμους. 
 12. ἐρεσχελία] ‘ disputing for fun?
esp. with a view to provoking, as distinguished
from ’ talking in earnest. ’ 
 13. τίνα] neut. plur. ; ’on what
subjects?’ 
 ib. ἐφικτά] ’ within our reach.’ 
 14. ἕξις] appears to mean skill,’
’ acquired power.’ 

 
ἵνα μὴ καθάπερ αἱ ὑπερβάλλουσαι τῶν φωνῶν, ἢ τῶν
τροφῶν, τὴν ἀκοὴν βλάπτουσιν ἢ τὰ σώματα, — εἰ βούλει
δέ, τῶν φορτίων τὰ ὑπὲρ δύναμιν τοὺς ὑποβαίνοντας, ἢ τὴν
γῆν τῶν ὑετῶν οἱ σφοδρότεροι, — οὕτω δὴ καὶ οὗτοι τοῖς
 στερροῖς, ἵν οὕτως εἴπω, τῶν λόγων καταπιεσθέντες καὶ
βαρυνθέντες ζημιωθεῖεν καὶ εἰς τὴν ἀρχαίαν δύναμιν. καὶ οὐ λέγω τοῦτο μὴ δεῖν πάντοτε μεμνῆσθαι
θεοῦ. μὴ πάλιν ἐπιφυέσθωσαν ἡμῖν οἱ πάντα εὔκολοι καὶ
ταχεῖς. μνημονευτέον γὰρ θεοῦ μᾶλλον ἢ ἀναπνευστέον·
 καί, εἰ οἷόν τε τοῦτο εἰπεῖν, μηδὲ ἄλλο τι ἢ τοῦτο πρακτέον.
κἀγὼ τῶν ἐπαινούντων εἰμὶ τὸν λόγον, ὃς μελετᾷν ἡμέρας
καὶ νυκτὸς διακελεύεται, καὶ ἑσπέρας καὶ πρωὶ καὶ μεσημβρίς
διηγεῖσθαι, καὶ εὐλογεῖν τὸν κύριον ἐν παντὶ καιρῷ·
εἰ δεῖ καὶ τὸ Μωυσέως εἰπεῖν, κοιταζόμενον, διανστάμενον,
 ὁδοιποροῦντα, ὅ τι οὖν ἄλλο πράττοντα, καὶ τῆ μνήμη
 2 βλάπτωσιν bc || 3 ὑπερβαίνοντας a || 4 δὴ] ’δε cd || 6 βαρηθέντες c 
 4. 7 om τοῦτο a || II λόγον] νόμον bd 
 4. τοῖς στεπποῖς τῶν λόγων] Though
Gr. is fond of the partitive gen. (οἱ
στερροὶ τῶν λόγων = οἱ λόγοι οἱ στερροί),
it seems best here to suppose
τοῖς ’στ’. to be neut., ’the solid qualities
of our discourses? Perh. Gr. is
still using the metaphor or simile of
food. It would seem to suit καταπιεσθέντες
κ. βαρυνθέντες as well as
τοῖς στερροῖς. Cf. Heb. v 12 στερεά
τροφή). 
 6. ζημ. καὶ εἰς τ. ἁ. δ.] The εἰς
does not denote the extent of the
damage, but the quarter in which it
is felt. Over-strong meat not only
fails to increase the vital forces of
those to whom it is administered;
it even impairs those which they
possessed. Cp. v 26. 
 4. It is always right to think of
God; but not always suitable to discourse
of Him. 
 8. ἐπιφυέσθωσαν] ἐπιφύειν is ’to
plant upon ’ ; hence in pass. ‘to fasten
upon and cling ’ like hounds upon
a quarry. Plutarch frequently uses
the word in this way; e.g. § 1
ἐπιφυομένους, ὥσπερ θηρίοις εὐγενεῖς
σκύλακας. Gr. uses it again in v ιι. 
 ib. οἱ π. εὔκολοι] ‘ who are always
(lit. in all points) so agile and ’
ὕκολος (cp. δύσκολος), from κόλον,
’diet,’ means originally one whose
food agrees with him. Hence it
comes to be used for facility in any
direction. Plato Legg. 942 D uses
the substantive in the sense of bodily
activity, which (metaphorically applied)
plied) is the sense here. 
 9. μνήμον. κτλ.] ’It is more necessary
to remember God than to
breathe.’ 
 11 . τῶν ἐπ’. εἰμι] ‘ am one of those
who approve.’ 
 ib. μελετᾷν ἤμ’. κ. νυκτός] Psalm
i 2 (Josh, i 8). 
 12. ἑσπέρας κτλ.] Psalm liv 18
(lv Ι7). 
 13. εὐλογεῖν κτλ.] Psalm xxxiii 2
(xxxiv 1). 
 14. κοιταζόμενον κτλ.] Deut. vi
7 (cp. xi 19). 

 
τυποῦσθαι πρὸς καθαρότητα. ὥστε οὐ τὸ μεμνῆσθαι δίη.
νεκῶς κωλύω, τὸ θεολογεῖν δέ· οὐδὲ τὴν θεολογίαν, ὥσπερ
ἀσεβές, ἀλλὰ τὴν ἀκαιρίαν· οὐδὲ τὴν διδασκαλίαν, ἀλλὰ
τὴν ἀμετρίαν. ἢ μέλιτος μὲν πλησμονὴ καὶ κόρος ἔμετον
ἐργάζεται, καίπερ ὄντος μέλιτος, καὶ καιρὸς τῷ παντὶ 
πράγματι, ὡς Σολομῶντι κἀμοὶ δοκεῖ, καὶ τὸ καλὸν οὐ
καλόν, ὅταν μὴ καλῶς γίνηται, ὥσπερ ἄνθος ἐν χειμῶνι
παντελῶς ἄωρον, καὶ γυναιξὶ κόσμος ἀνδρεῖος, ἢ γυναικεῖος
ἀνδράσι, καὶ πένθει γεωμετρία, καὶ πότῳ δάκρυον, ἐνταῦθα
δὲ μόνον τὸν καιρὸν ἀτιμάσομεν, οὗ μάλιστα τιμητέον τὸ 
εὔκαιρον ; Μηδαμῶς, ὦ φίλοι καὶ ἀδελφοί· ἀδελφοὺς γὰρ
ὑμᾶς ἔτι καλῶ, καίπερ οὐκ ἀδελφικῶς ἔχοντας· μὴ οὕτω
διανοώμεθα, μηδὲ καθάπερ ἵπποι θερμοὶ καὶ δυσκάθεκτοι,
τὸν ἐπιβάτην λογισμὸν ἀπορρίψαντες, καὶ τὴν καλῶς 
 3 εὐσεβὲς acd ’duo Colb. Coisl. 3 Or. 1 ’ 
 2. θεολογεῖν] = τὸ περὶ θεοῦ φιλο-
σοφεῖν (supra), ‘to discuss theology.’ 
 ib. ὥσπερ ἀσεβές] ‘ as though it
were wrong in itself? The reading
εὐσεβές, though well attested, appears
to be the result of misunderstanding.
It would mean, ’ nor do I forbid
theology, if done in a godly manner.’ 
 4. τὴν ἀμετρίαν] ‘ Nor is it the
function of a teacher that I object to,
but want of judgment in the exercise
of it.' 
 ib. ἢ μέλιτος κτλ.] Prov. xxv 16.
καίπερ ὄντος μ., ‘ honey though it ’
i.e. the best of things in itself. 
 5. καιρὸς τῷ π. π.] Eccl. iii 1 ;
ὡς Σ. κἀμοὶ δ., ‘ There is α time... as
Solomon and I think.’ 
 6. τὸ καλὸν οὐ κ.] The saying is
quoted as a proverbial one ὅ Φασιν)
in the Clementine Epitome § 18. 
 7. ἄνθος ἐν χ.] rather a curious
instance to choose, — as if people
would object to flowers in winter. 
 9. πένθει γεωμ.] Geometry was,
so Maximus suggests, a recreation
and a joy. Indeed, according to
him, it formed part of the musical
curriculum, and as such is included
in the warning of Ecclus. xxii 6.
After this suggestion Max. gives up
the enquiry into Gr.'s meaning.
Perhaps it was not necessary to go
so far into it. Or. is only taking examples
of irksome incongruity. 
 ib. ἐνταῦθα δέ] ‘ And shall we in
this case alone disregard “ the time ”?’ 
 5. We should not discuss theology
before the heathen. Tiny turn our
dissensions into a defence of heathenism,
and come down upon our weaknesses
like flies upon a sore. They
would themselves rather die than divule
their mysteries. We must learn
the decencies of speech. 
 13. οὐκ ἀδελφικῶς ἕχ.] ’ although
so unbrotherly ’ Cp. Aug.
Serm. ccclvii 4, Quiduis dicas, quantumlibet
odens, at placuerit detesteris,
teris, frater meus es. 
 14. θερμοὶ κ. δυσκάθεκτοι] θ. is
‘wild,’ ‘excited’ ; δυσκ. (from κατέχειν),
‘hard to hold in.' Xenophon
uses it ID the same sense. 
 15. ἐπιβάτην] more usually signifies
’ a rider ’ ; but here the metaphor
is probably taken from a chariot race,
and ἐπιβ. will mean ’ the man in the
’ i.e. the driver. The word
is elsewhere used in a more restricted
sense, of the man who fights in a
chariot, not the driver; but it is
evidently not so intended here. 

 
ἄγχουσαν εὐλάβειαν ἀποπτύσαντες, πόρρω τῆς νύσσης
θέωμεν· ἀλλ’ εἴσω τῶν ἡμετέρων ὅρων φιλοσοφῶμεν, καὶ
μὴ εἰς Αἴγυπτον ἐκφερώμεθα, μηδὲ εἰς Ἀσσυρίους κατασυ-
ρώμεθα, μηδὲ ᾄδωμεν τὴν ᾠδὴν κυρίου ἐπὶ γῆς ἀλλοτρίας,
 πάσης ἀκοῆς λέγω, ξένης τε καὶ ἡμετέρας, ἐχθρᾶς καὶ
φιλίας, εὐγνώμονος καὶ ἀγνώμονος, ἢ λίαν ἐπιμελῶς τηρεῖ
τὰ ἡμέτερα, καὶ βούλοιτο ἂν τὸν σπινθῆρα τῶν ἐν ἡμῖν
κακῶν γενέσθαι φλόγα, ἐξάπτει τε καὶ ἀναρριπίζει καὶ εἰς
οὐρανὸν αἴρει ταῖς παρ’ ἑαυτῆς αὔραις λανθάνουσα, καὶ
 ποιεῖ τῆς Βαβυλωνίας φλογὸς τὰ κύκλῳ καταφλεγούσης
ὑψηλοτέραν. ἐπειδὴ γὰρ οὐκ ἐν τοῖς ἑαυτῶν δόγμασιν
ἔχουσι τὴν ἰσχύν, ἐν τοῖς ἡμετέροις σαθροῖς ταύτην θη-
ρεύουσι, καὶ διὰ τοῦτο, ὥσπερ αἰ μυῖαι τοῖς τραύμασιν,
 1. ἄγχουσαν] lit. ‘throttling,’
‘strangling’; here ‘restraining.’ 
 ib. ἀποπτύσαντες] lit. ‘ slitting
out,’ i.e. ‘ getting the bit out of our
mouths.’ It is used by other authors
of the same action. 
 ib. πόρρωτῆςνύσσης θέωμεν] ‘dash
wide of the .’ Νύσσα
(Lat. meta) is the καμπτήρ, or post,
round which the chariot turns to do
the second lap of the δίαυλος. Naturally,
it ought to be barely euitata
rotis. 
 2. εἵσω τ. ἤμ’. ὅρων] The metaphor
phor begins to change; and Gr.
’s, as the following words shew,
’within the Holy ’ i.e. within
the Church. The Egypt and Assyria
are the heathen world, — not, as Elias
and others take it, heretical Christians. 
 3. ἐκφερώμεθα . . . κατασυρώμεθα]
The metaphor of the runaway chariot
seems not to have wholly disappeared.
There is, of course, a reference
to such passages as Hos. ix 3. 
 4. τὴν ᾠδὴν κ.] Psalm exxxvi
cexxxvii) 4. 
 5. πάσης ἀκοῆς λέγω] ‘Ι mean
any and every ’ ‘Akoῆς is
grammatically in apposition to γῆς. 
 6. εὐγνώμονος κ. ἂγ ἀγν.] ‘sympathetic
thetic or unsympathetic.’ This seems
from the context to be the intended
meaning; but it would be equally in
accordance with the usage of the
words to understand (as Elias does)
‘ sensible and senseless. ’ 
 ib. ἢ] very naturally refers only
to the ἀκοὴ ἀγνώμων, or the γῆ ἀλ-
λοτρία. 
 7. τὰ ἡμέμτερα...τῶν ἐν ἤμ’. κακῶν]
The heathen and unconverted keep
a watch upon Christians, and make
the most of anything among them
that is wrong ; ‘ would like the spark
...to become a flame.’ 
 8. ἀναρριπίζει] ’fans it up ’ ; from
ῥιπίς, ‘a fan.’ 
 9. λανθάνουσα] i.e. without our
seeing what they are about. 
 10. τῆς Baβ. φλογός] Dan. iii 23
(LXX.). 
 11. δόγμασιν] ‘ received ’ ;
used of heathen beliefs in general, —
possibly of the doctrines of heathen
philosophers in particular. 

 
οὕτω τοῖς ἡμετέροις ἐπιτίθενται — εἴτε ἀτυχήμασι
λέγειν, εἴτε ἁμαρτήμασιν. ἁλλ’ ἡμεῖς γε μὴ ἐπὶ πλεῖον
ἡμᾶς αὐτοὺς ἀγνοήσωμεν, μηδὲ τὸ περὶ ταῦτα κόσμιον
ἀτιμάσωμεν· ἀλλ’ εἰ μὴ τὴν ἔχθραν καταλύσασθαι δυνατόν,
ἐκεῖνό γε συμβῶμεν ἀλλήλοις, μυστικῶς τὰ μυστικὰ 
φθέγγεσθαι, καὶ ἁγίως τὰ ἅγια, καὶ μὴ ῥίπτειν εἰς βεβήλους
ἀκοὰς τὰ μὴ ἔκφορα, μηδὲ σεμνοτέρους ἡμῶν ἀποφαίνωμεν
τοὺς προσκυνοῦντας τοῖς δαιμονίοις καὶ τῶν αἰσχρῶν
μύθων καὶ πραγμάτων θεραπευτάς, οἲ θᾶττον ἂν τοῦ
αἵματος ἢ λόγων ἔστιν ὧν μεταδοῖεν τοῖς ἀμυήτοις. ἀλλ’ 
εἰδῶμεν, ὥσπερ ἐσθῆτος καὶ διαίτης καὶ γέλωτος καὶ
βαδίσματος οὖσάν τινα κοσμιότητα, οὕτω καὶ λόγου καὶ
σιωπῆς, ὅτι καὶ λόγον πρεσβεύομεν μετὰ τῶν ἄλλων τοῦ
θεοῦ προσηγοριῶν καὶ δυνάμεων. ἔστω καὶ τὸ φιλόνεικον
ἡμῶν ἔννομον. 3 om ἧμας a ΙΙ 5 ἐκείνω d || 14 φιλονεικεῖν b 1. οὕτω τοῖς ἡμετέροις] agrees with
ἀτυχήμασι, ἁμαρτήμασι, — the sen-
tence being interrupted for rhetorical
effect : ‘ to our — am Ι to call them
misfortunes or mistakes?’ 2. μὴ ἐπὶ πλεῖον ἤμ’. αὖ. ἀγν.] ‘ any
further be ignorant ofotir οwn selves. ’
Our enemies know us, while we do
not know ourselves, or see the consequences
of what we are doing. 3. τὸ περὶ ταῦτα κ. ἄτιμ’.] 'disregard
what is seemly in these questions,'
i.e. by disputing before the
world. Cp. τὸν καιπὸν ἄτιμ’. supra. 4. τὴν ἕχθραν] not that of the
common enemy, of whom dr. has
been speaking, but that of Christians
among themselves. 5. μυστικῶς τὰ μυστικά] We have
unfortunately lost in English the
primary meaning of a ’mystery,’ so
that the words can only be paraphrased
; — ’to utter what concerns the
secrets of religion in religious ’
Μυστικῶς is used in liturgical Geek
for ‘ in a whisper.’ 6. μὴ ῥίπτειν κτλ.] Cp. Matt.
vii 6. 7. ἀποφαίνωμεν] Ἀποφαίνειν in
late Greek often ’to make.
here ‘ to prove' would give an
suitable meaning. 8. προσκυν. τοῖς δ] προσκ. in the
later Greek governs dat. or ace.
indifferently; e.g. John iv 23 πρ.
τῷ πατρί. . . τοὺς προσκυνοῦντας αὐτόν.
Just below we have πρ. τὰ πάθη. 10. λόγων ἕστιν ὧν] =ἐνίων,
impart some words.’ 11. ἐσθῆτος κτλ.] Cp. Ecclus. XIX
30. 13. λόγον πρεσβεύομεν] ἱν ‘Werank,
or honour, Word among tht appellations
and powers of God Himself.’ 14. τὸ φιλόνεικον] ’let our very
contention be subject to law.'
whole of Gr.'s Or xxxii is on
in discussion. 6. The heathen world, with its
base mythology, is not in a ??
to understand the niceties of Christian
v. It must inevitably attach
unworthy meanings to the phraseology
which it hears us use.