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.