'Eπεὶ δὲ ἀπεσκευασάμεθα τοῦ λόγου τὸ ἀλλότριον,
καὶ εἰς τὴν ἀγέλην τῶν χοίρων ἀπεπεμψάμεθα τὸν πολὺν
λεγεῶνα κατὰ βυθῶν ὦν χωρήσαντα, ὃ δεύτερόν ἐστι, πρὸς
ἡμᾶς αὐτοὺς ἴδωμεν, καὶ ξέσωμεν εἰς κάλλος, ὥσπερ ἀνδρι- 
ἄντα, τὸν θεόλογον. ἐκεῖνο δὲ πρῶτον λογισώμεθα, τίς ἡ
τοσαύτη περὶ τὸν λόγον φιλοτιμία καὶ γλωσσαλγία ; τίς
 7. 9 βυθῶν] -θου b || χωρήσαντα] -σοντα a || εστι]+τουτο ποιήσωμεν b
11 πρῶτον] πρότερον a 
 1. ἐφευρεταὶ κακῶν] Rom. i 30. 
 ib. τῶν διδομένων] ‘ the evil tilings
that we give .’ Gr. means, no
doubt, disrelish for divine truth,
which Christians set forth so unattractively. 
 2. ταῦτα] sc. ἐστίν. ‘ This is
what our war of Christian against
Christian comes to ,’ this is what
comes of it.’ 
 3. ὑπὲρ τ. Λ.] Catholics were
to blame, in Gr.’s estimation, as
well as heretics. 
 4. ταὐτὸν πάσχοντες τ. μ.] The
idiomatic use of πάσχειν, ’ to be in a
given frame of mind ’ ; almost = ‘ behaving
like.’ 
 5. ἀνάπτουσιν] like ἐξάπτει above,
‘ to set on fire. ’ 
 6. περιωθεῖν) ‘ to push about,’ i.e.
to treat with violence and indignity.
So in Or. in Jul. I Gr. says τοὺς
ἐμμένοντας τῆ ὁμολογίᾳ περιωθῶν. 
 7. Why should we contend ἃς we
do ? There are plenty οf other th things
to occupy our thoughts, the exercises
of philanthropy, and devotion, and
self discipline. But we not only neglect
these ourselves ; we give other
men license to sin, if by that means
we can get their support in our party
warfare. 
 7. τὸ ἀλλότριον] Gr. does not
say τούς ἀλλοτρίως, i.e. the heathen.
He means the false and heathenish
element which had been introduced
into Christian language. τοῦ λόγου,
however, depends on ἀπεσκ. , not on
τὸ ἀλλ. 
 8. εἰς τὴν ἂγ. τ. χ.] Mark v 9
foil. Βy the ‘ Legion ’ Gr. means
the gross and unworthy spirit which
had instigated the contentions which
he has been deploring. 
 ib. ἀπεπ....κατὰ βυθῶν χωρήσαντα]
’ We have sent it away and it has
gone.’ Κατὰ βυθῶν answers to the
κατὰ τοῦ κρημνοῦ of the Gospels ;
but it appears to be influenced by
the remembrance of εἰς τὴν ἄβυσσον
of Luke viii 31. 
 9. ὅ δεύτερόν ἐστι, πρός] The
relative looks on to what follows :
‘ the next thing is, to. ’ 
 10. ὥσπερ ἀνδριάντα] Cp. Plat.
Rep. II § 5 ὡς ἐρρωμένως ἑκάτερον,
ὥσπερ ἀνδριάντα, ἐκκαθαίρεις. 
 12. γλωσσαλγία] Α classical
word for ‘talkativeness,’ much used
by Gr. 

 
ἢ καινὴ νόσος αὕτη καὶ ἀπληστία ; τί τὰς χεῖρας δήσαντες
τὰς γλώσσας ὡπλίσαμεν ; οὐ φιλοξενίαν ἐπαινοῦμεν ; οὐ
φιλαδελφίαν, οὐ φιλανδρίαν, οὐ παρθενίαν, οὐ πτωχοτροΦίαν
θαυμάζομεν ; οὐ ψαλμῳδίαν, οὐ πάννυχον στάσιν, οὐ
 δάκρυον ; οὐ τὸ σῶμα νηστείαις ὑποπιέζομεν ; οὐ δι’ εὐχῆς
πρὸς θεὸν ἐκδημοῦμεν " οὐ τῷ κρείττονι τὸ χεῖρον ὑποζεύγνυμεν,
τὸν χοῦν λέγω τῷ πνεύματι, ὡς ἂν οἱ τῷ κράματι
δικαίως δικάζοντες ; οὐ μελέτην θανάτου τὸν βίον ποιούμεθα;
οὐ τῶν παθῶν δεσπόται καθιστάμεθα, μεμνημένοι
 τῆς ἄνωθεν εὐγενείας ; οὐ θυμὸν τιθασσεύομεν ἐξοιδοῦντα
καὶ ἀγριαίνοντα ; οὐκ ἔπαρσιν κάτα βάλλουσαν, οὐ λύπην
ἀλόγιστον, οὐχ ἡδονὴν ἀπαίδευτον, οὐ γέλωτα πορνικόν,
οὐκ ὄψιν ἄτακτον, οὐκ ἀκοὴν ἄπληστον, οὐ λόγον ἄμετρον,
οὐ διάνοιαν ἔκτοπον, οὐχ ὅσα παρ’ ἡμῶν ὁ πονηρὸς καθ’
 ἡμῶν λαμβάνει, τὸν διὰ τῶν θυρίδων, ὡς ἡ γραφή φησιν,
 5 ὑποπιέζομεν] ὑπωπιάζομεν d 
 1. τὰς χ. δήσαντες] ‘ though our
hands are tied.’ 
 2. οὐ Φιλοξ. ἐπαινοῦμεν ;] The
string of questions which follows is
intended to shew the inconsistency
of this γλωσσαλγία with the οccupations
pations which it is assumed that
Christians are following. 
 3. φιλοπτωχίας. Gr.'s Or.
is περὶ φιλοπτωχίας. The zeal of his
friend Basil in that direction is well
known : see De Broglie L'Eglise
V Empire t. v p. 186 (3rd ed.). 
 4. πάννυχον στάσιν] Cp. Or. xlii
26 χαίρετε, Ναζαραίων χοροστασίαι,
ψαλμῳδιῶν ἁρμονίαι, στάσεις παννυχοι.
The word στάσις appears to
correspond to Lat. statio, in the
sense of ‘α service.' It is
from the custom of standing for
prayer. 
 5. ὑποπιέζομεν] ‘ crush down,'
‘ suppress. ’ 
 6. πρ. θεὸν ἐκδημοῦμεν] Cp.
 Cor. v 6 foll., — ‘ leave the world
behind and sojourn with God.' 
 7. τὸν χοῦν] 1 Cor. xv 47 ; Gen.
ii 7. 
 ib. οἱ τῷ κράματι δ. δικάζοντες]
The κρᾶμα is the human compound
of soul and body, or ‘ dust ’ and
’spirit.’ Upon this, i.e. upon the
rival claims of the constituent elements,
man has to pass judgment. 
 10. τῆς ἄνωθεν εὐγενείας] Peril.
with reference to John iii 3. 
 ib. τιθασσεύομεν] ‘ to tame,' from
τίθασσος ‘tame’ ; opp. to ἄγριος
’wild ’ ‘Eξοιδεῖν ‘ swell up.' 
 11. ἔπαρσιν καταβάλλουσαν] sc.
τιθασσύομεν. Cp. Prov. xvi 18 and
similar passages. 
 14. διάνοιαν ἔκτοπον] ἕκτ. seems
to be used as practically = ἄτοπος,
‘improper,’ ‘ unseemly.' 
 ib. παρ’ ἡμῶν. . . καθ’ ἡμῶν] i.e.
finds in us and uses against us. 
 15. διὰ τῶν θυρίδων] Jer. ix 21.
The same interpretation is given by
Greg. Nyss. de Dom. Οrat. v, by
Ambrose de Fuga Saec. ἑ 3 and in
Psalm, cxuiii Exp. vi ἑ 20, and by
Jerome adv. Jovin. II p. 202 (Mart.).
It became the traditional interpretation.
Cp. Greg. Moral, xxi 2 ; Bern.
in Cant. 24. 

 
εἴτουν αἰσθητηρίων, εἰσάγων θάνατον; πᾶν μὲν οὖν τοὐναντίον,
καὶ τοῖς ἄλλων πάθεσιν ἐλευθερίαν δεδώκαμεν, ὥσπερ
οἱ βασιλεῖς τὰς ἐπινικίους ἀφέσεις, μόνον ἂν πρὸς ἡμᾶς
νεύωσι, καὶ κατὰ θεοῦ φέρωνται θρασύτερον· καὶ κακὸν
οὐ καλοῦ πράγματος μισθὸν ἀντιδίδομεν, τῆς ἀσεβείας τὴν 
παρρησίαν.