Ἕστω δέ· ὑψηλὸς σύ, καὶ ὑψηλῶν πέρα, καὶ ὑπὲρ
τὰς νεφέλας, εἰ βούλει, ὁ τῶν ἀθεάτων θεατής, ὁ τῶν
 6 om ὡς μὲν αὐτοὶ οἴεσθε a ’ duo ’ : om μὲν d 
 3. ὥσπερ τ. πενίαν καταγν. τ. ἠμ’.
λόγου] καταγ. τί τινος is to find
something to ’s disadvantage:
’why do you profess to have
found our principles poor ? ’ 
 5. πρὸς μίαν ταύτην] not, Of
course, the μία ὁδὸς στενὴ spoken of
above — which included πάσας τὰς
ἄλλας ὀδούς, — but a single branch of
that road. Gr. grants that the road
of the διαλεκτικὸς is not a bad road,
if it were properly pursued ; but it is,
as he has compelled the opponent to
admit, a loss to follow that one road
to the exclusion of all others, and so
to forfeit the ’many,’ and perh. the
better, mansions. This is indeed to
incur a πενία, unknown to the faithful
followers τοῦ ἡμετέρου λόγου.
Gr.'s conception of the
’all attainable to the individual,
not successively, but by walking
simultaneously along many roads
which lead to them, is a conception
difficult to grasp, but suggestive of
a noble fulness of living energy. 
 ib. ὠθεῖσθε] ‘crowd along,' ’ force
your way in a herd'; heard';
73 ὠθεῖσθ’ ὥσπερ ὕες. 
 7. ἀδολ. κ. τερατείας] ‘Αδολεσχία
is ’idle ’: Elias explains
τερατεία by τὸ πλάττειν ἄτοπά τε
καὶ ἀλλόκοτα, ’saying extraordinary
things to electrify ’ Cp. Ar.
Nub. 418. The verb τερατεύεσθαι
comes below in ἑ 10. 
 8. ἀπαρίθμησιν] ‘enumeration. ’
1 Cor. xii 29. It is a little strange
that Gr. should select a passage
where St Paul is insisting on the
limitation of spiritual gifts, and their
assignment to the various members
of the Church, instead of being accumulated
upon each. But prob.
Gr. does not concern himself with
the context of the passage, and intends
the ’rebuke’ to apply to the
διαλεκτικὸς inasmuch as he gives
himself the airs of an ‘ apostle ’ or a
‘prophet. ’ 
 9. ἐν οἶς φησι] ‘where he ’
It seems best not to make χαρισμάτων
the antecedent of οἷς. 
 9. However exalted you may be
yourself, you cannot make other
people theologians suddenly. That,
however, is what you profess to do,
and then you crowed Councils with
the conceited rabble that you have
collected. 
 11. ὠτῶ δέ· ὁ. σὺ] Assuming
that you have the gifts which you
imagine, why do you make such a
bad use of them ? In ὑψ. πέρα it is
doubtful whether ὑψ. is neut. or
masc., ’beyond the heights ,’ or 'be-
yond the high ones.’ 

 
ἀρρήτων ἀκροατής, ὁ μετὰ Ἠλίαν μετάρσιος, καὶ ὁ μετὰ
Μωυσέα θεοφανείας ἠξιωμένος, καὶ μετὰ Παῦλον οὐράνιος·
τί καὶ τοὺς ἄλλους αὐθήμερον, πλάττεις ἁγίους, καὶ χειροτονεῖς
θεολόγους, καὶ οἷον ἐμπνεῖς τὴν παίδευσιν, καὶ
 πεποίηκας λογίων ἀμαθῶν πολλὰ συνέδρια; τί τοῖς ἀραχνίοις
ὑφάσμασιν ἐνδεσμεῖς τοὺς ἀσθενεστέρους, ὡς δή τι
σοφὸν καὶ μέγα; τί σφηκιὰς ἐγείρεις κατὰ τῆς πίστεως;
τί σχεδιάζεις ἡμῖν διαλεκτικῶν ἀνάδοσιν, ὥσπερ οἱ μῦθοι
 9. 1 και ο μετα] και μετα c || 6 om υφασμασιν ad ‘duo Reg. duo
Colb. Or. 1’ 
doubtful whether ὑψ. is neut. or
masc., ‘beyond the heights,’ or ‘beyond
the high ones.’
 1. ἀρρήτων] 2 Cor. xii 4. Cp.
μετὰ Π. οὐράνιος below. 
 ib. μ.Ἠλίαν μ.]4(2) Kingsii 11. 
 ib. μ. Μωυσέα θ. ἠξ.] Ex. xxxiv 6. 
 3. αὐθήμερον πλ. ἁγίους] It is
assumed, from their setting up as
theologians, that they have passed
through the moral discipline which
Gr. requires before so doing (p. 4
supra); but the discipline must have
been hurried through ‘all in a day?’
ib. χειροτονεῖς θ....ἐμπνεῖς τ. π.]
The same thought carried on. These
men’s theology has come to them,
not by long study and careful training,
but by a touch or a breath.
Xειρ. prob. alludes to the act of
laying on of hands in Ordination,
though Gr. does not necessarily
imply that the men had been actually
ordained. The word, however, may
perh. only mean ‘elect?,’ ‘appoint.’
In either case the process is characterized
as both arbitrary and sudden . 
 4. ἐμπνεῖς] Elias supposes a ref.
to such passages as Gen. ii 7 or Job
xxvii 3. If the allusion to ordination
in χειρ. were secure, it would
be natural to connect ἐμπν. with John
xx 22 (ἐνεφύσησεν). There is no
evidence, however, that any ceremony
of breathing was used in Gr.’s
time in ordaining; and it seems
simpler to regard the word as denoting
only a quick and miraculous
way of imparting the knowledge of
divine things. 
 5. π. συνέδρια] So equipped,
the theologians pass to those ‘multitudinous
councils’ which were the
chief feature of Church History in
the fourth century. Gr., as is well
known, had no high opinion of
councils at the best (Stanley Eastern
Church p. 74). Λογίων points both
to the assurance with which these
men spoke, and to the source of their
inspiration (ἐμπνεῖς). 
 6. ἐνδεσμεῖς] a rare word; ‘to
put in bonds.’ The ‘spider’s webs’
are of course the dogmatic subtleties
by which they entangle weak opponents.
Cp. Orat. xxv § 18. 
 7. σφηκιάς] He does not seem
to refer again to the heathen; it is
the heretics themselves who swarm
out against the faith,—the same who
are described in the next sentence as
διαλ. ἀνάδοσιν. 
 8. σχεδιάζεις] The verb denotes
what is hastily prepared out of the
first materials that come to hand,
‘to improvise.’ It thus returns to
the accusation that Gr.’s opponents
had had no proper training. 
 ib. δ. ἀνάδοσιν] Ἀναδίδωμι is to
‘yield,’ as the earth yields a crop, or
the spring a volume of water. Thuc.
iii 88 uses it of Aetna, πῦρ κ. καπνὸν
ἀναδ. So ἀνάδοσις is an ‘output’ or
‘outburst.’ Διαλεκτικῶν of course is
masc., ‘dialecticians.’ 
 ib. οἱ μ....τ. γίγαντας] Α contracted expression; ‘as the old fables did with the giants,’ meaning, ‘as the old fables said that the Earth brought forth the giants.’ It the metaphor of ἀνάδοσιν. The giants, however, are referred to not only because they sprang out of the Earth, but because they waged war upon the gods. 

 
πάλαι τοὺς γίγαντας; τί τῶν ἀνδρῶν ὅσον κοῦφον καὶ
ἄνανδρον, ὥσπερ τινὰ συρφετόν, εἰς μίαν χαράδραν συναγαγών,
καὶ κολακείᾳ πλέον θηλύνας, καινὸν ἀσεβείας ἐργαστήριον
ἐδημιούργησας, οὐκ ἀσόφως τὴν ἄνοιαν αὐτῶν
ἐκκαρπούμενος; Ἀντιλέγεις καὶ τούτοις; καὶ οὐδαμοῦ σοι τἄλλα; καὶ
τὴν γλῶσσαν δεῖ δυναστεύειν πάντως, καὶ οὐ κατέχεις τὴν
ὠδῖνα τοῦ λόγου; ἔχεις καὶ ἄλλας ὑποθέσεις πολλάς τε
καὶ φιλοτίμους. ἐκεῖ τρέψον μετὰ τοῦ χρησίμου τὴν νόσον.
10. βάλλε μοι Πυθαγόρου τὴν σιωπήν, καὶ τοὺς κυάμους 
 1 om τι των ανδρων . . . εκκαρπουμενος acd 
 1. τῶν ἀνδρῶν ὅσον κ.] ‘everything
that is worthless in the shape
of men.’ 
 2. συρφετόν] like περίψημα, ‘offscourings,’
‘sweepings.’ 
 ib. χαράδραν] may be either the
‘torrent’; itself, or the ‘channel,’
natural or artificial, down which it
pours. Here perh. the former is
the simplest; the ‘offscourings’ form
a ‘torrent’; but the metaphors are
somewhat entangled. 
 3. κολακείᾳ] They were ἄνανδροι
to begin with; and the flattery which
they receive from their leaders makes
them worse. 
 ib. καιν. ἀσεβ. ἐργαστ. ἐδημ.] ‘you
have created a strange kind of manufactory.’
The heretical leaders have
set up in business, as it were; their
plant and factory consisting of their
dupes. The stress of the sentence
does not lie on the products of the
ἐργ. (i.e. ἀσεβείας), but on the fact
that the leaders make a living by it. 
 5. ἐκκαρπούμενος] ‘profiting by.’ 
 10. If you cannot be silent, turn
your argumentative powers to use by
refuting the various schools of heathen
philosophy, the absurdities of heathen
worship and magic. Or if you prefer
something more original and constructive,
give us a philosophy of
your own, or speak of points of
Christian doctrine where there is no
great harm done if a mistake is
made. 
 6. καὶ τούτοις] i.e. as you oppose
everything else that we say. Cp.
the beginning of the sermon.
ib. οὐδαμοῦ σ. τἄλλα] ‘Do you
care for nothing else?,’ i.e. than
talking, and talking controversially. 
 7. δυναστεύειν] not here over
others, but over the man himself.
His tongue is his tyrant. 
 ib. τὴν ὠδῖνα τ. λ.] Cp. the
somewhat similar image in Job xxxii
18 foll. 
 8. ὑποθέσεις] ‘subjects,’ ‘themes’;
Lat. argumenta. 
 9. φιλοτίμους] We too transfer
the epithet ‘ambitious’ to the subject
from the man who deals with it.
But the usage does not occur commonly
in Greek. 
 10. βάλλε] ‘strike.’ The unsympathetic
attitude here assumed
towards the schools of Greek philosophy
does not represent the whole
mind of Gr. and his friends. It is
only assumed for a rhetorical purpose. 
 ib. τὴν σιωπήν] “The Pythagorean
school is represented to us not merely
as a scientific association, but also,
and principally, as a religious and
political society. Entrance into it
was only to be obtained by a strict
probation, and on condition of several
years’ silence." “The duration
the silent noviciate is variously
given.’’ Zeller Pre-Socratic
I p. 342 (Engl. Transl.), where
this ref. of Gr. may be added to
those given by Zeller. 

 
τοὺς Ὀρφικούς, καὶ τὴν περὶ τὸ Αὐτὸς ἔφα καινοτέραν
ἀλαζονείαν. βάλλε μοι Πλάτωνος τὰς ἰδέας, καὶ τὰς
μετενσωματώσεις καὶ περιόδους τῶν ἡμετέρων ψυχῶν, καὶ
τὰς ἀναμνήσεις, καὶ τοὺς οὐ καλοὺς διὰ τῶν καλῶν σωμάτων
 ἐπὶ ψυχὴν ἔρωτας· Ἐπικούρου τὴν ἀθείαν, καὶ τὰς
 1. τοὺς κυάμους τ. Ὀρφικούς]
“According to later accounts, the
Pythagoreans of the higher grade
[lived] in obedience to a minutely
prescribed rule of life... This... enjoined
. . . entire abstinence from . . .
animal food, from beans and some
other kinds of nourishment.’’
op. cit. p. 343 f. “Whether
ordinances," he adds, "originated
with the Italian Pythagoreans, or
only belong to the later Orphics of
Pythagorean tendencies; whether
consequently they arose from Pythagoreanism
or from the Orphic
mysteries, we do not certainly know."
Zeller speaks of ‘the early connexion
of Pythagoreanism with the Bacchic
Orphic mysteries" (p. 347, first
note). 
 ib. Αὐτὸς ἔφα] “ They rigorously
maintained the doctrine of their
master, and silenced all pposition
with the famous dictum αὐτὸς ἔφα”:
Zeller p. 350. Gr. calls this κ. ἀλαζ.
‘an extraordinary piece of swagger.’ 
 2. τὰς ἰδέας] “Plato. . .defines
the Idea as that which is common
to the Many of like name...This
Universal he conceives as separate
from the world of Phenomena, —as
absolutely existing Substance...The
Ideas stand as the eternal prototypes
of Being —all other things are copied
from them"; "archetypes, according
to which Divine Reason fashioned
the world ”: Zeller Plato and the
Older Academy pp. 239 foil., 244. 
 3. μετενσωματώσεις κ. περιόδους]
‘his tran sincorporations and circulations
of our souls.’ See Zeller
cit. ch. ix. “At their first birth, all
[souls]...are implanted in human,
and male, bodies; only their lots
vary according to their merit. After
death, all are judged, and placed for
a thousand years, some as a punishment
under the earth, some as a
reward in heaven. This period
having elapsed, they have again to
choose,—the evil as well as the
—a new kind of life; and in this
choice, human souls pass into beasts,
or from beasts back into human
bodies’’ (p. 393). 
 4. ἀναμνήσεις] Plato taught that
our souls bring with them into their
earthly existence knowledge acquired
in a previous state of existence. “If
...concepts and cognitions [of an
universal kind] are given us before
any presentation has been appropriated,
we cannot have acquired them
in this life, but must have brought
them with us from a previous life.
The facts of learning and of conceptual
knowledge are only to be
explained by the pre-existence of
the soul. ” Zeller p. 395. 
 5. ἐπὶ ψυχήν] ‘directed to,’
as far as,’ and so ‘ concerned
the soul,’ i.e. of the beloved,
it may profess to be unconcerned with
the body. "Love...is realised in a
graduated series of different forms.
The first is the love of beautiful
shapes,—of one, and then of all:
higher step is the love of beautiful
souls, which operates in moral words
and efforts, in works of education,
art, and legislation: a third is the
love of beautiful sciences," etc.:
Zeller p. 194; cp. Ρ. 507. 

 
ἀτόμους, καὶ τὴν ἀφιλόσοφον ἡδονήν· Ἀριστοτέλους τὴν
μικρολόγον πρόνοιαν, καὶ τὸ ἔντεχνον, καὶ τοὺς θνητοὺς
περὶ ψυχῆς λόγους, καὶ τὸ ἀνθρωπικὸν τῶν δογμάτων·
τῆς Στοᾶς τὴν ὀφρύν, τῶν Κυνῶν τὸ λίχνον τε καὶ ἀγοραῖον.
βάλλε μοι τὸ κενόν, τὸ πλῆρες τῶν ληρημάτων, ὅσα περὶ 
θεῶν ἢ θυσιῶν, περὶ εἰδώλων, περὶ δαιμόνων ἀγαθῶν τε καὶ
κακοποιῶν, ὅσα περὶ μαντείας, θεαγωγίας, ψυχαγωγίας,
 10. 6 θέων η] + πέρι b: θέων καὶ ‘Or. I’ || ἀγάθων] ἀγαθοποιῶν d 
 ib. ἀθείαν]=ἀθεότητα. The atheism
of Epicurus was of a practical,
rather than theoretical, nature. He
did not deny the existence of gods,
but their interference in the affairs
of men. See Zeller Stoics, Epicureans,
and Sceptics p. 464 foil. 
 1. ἀτόμους] Epicurus, whose view
of the universe was purely meterialistic,
taught the eternal existence of
those "primary component parts of
things" which he called ’atoms.’
See Zeller op. cit. p. 439 foil.
ib. ἡδονήν] "The only unconditional
good, according to Epicurus,
is pleasure; the only unconditional
evil is pain": Zeller p. 473. By
ἀφιλόσοφον Gr. means ’unworthy of
a philosopher,’ On the character
‘pleasure’ as understood by Epicurus,
see Zeller p. 476 foil. 
 2. τ. μικρολόγον πρόνοιαν] “Aristotle's
philosophy excludes the conception
of God's immediate interference
in the course of the universe;
and it would be illegitimate to attribute
to Aristotle the popular belief
in Providence": Zeller Aristotle and
the Earlier Peripatetics 1 p. 422 (cp.
p. 403 and 11 p. 328). The epithet
μικρολόγον would more naturally
apply to a providence concerned
with petty details; (Jr. seems to intend
it in a kind of passive sense,
‘of which mean things are ’
Cp. θνητοὺς λόγους just below. 
 ib. ἔντεχνον] ‘ the artificial character
of his system,’ Gr., as a master
of rhetoric, prob. has chiefly in view
’s work on Rhetoric, at the
beginning of which the word ἔντεχνος
frequently occurs. 
 ib. θνητοὺς π. ψ. λόγους] ‘ his
mortal language about the soul,’
is impossible to say that Aristotle
taught a doctrine of personal immortality.
He taught merely the continued
existence of thinking spirit,
denying to it all the attributes of
personality’’: Zeller op. cit.
p. 134. 
 3. ἀνθρωπικόν] hardly distinguishable
here from ἀνθρώπινον: ‘the
purely human character of his determinations,’
i.e. the absence of anything
divine in his teaching. 
 4. ὀφρύν] Lat. supercilium,
‘haughtiness.’ 
 ib. Κυνῶν] applied to the Cynics
as early as Arist. Rhet. 111 x 7. 
 ib. τὸ λίχνον κ. ἀγοραῖον, ‘the
greed and coarseness,’ Zeller
p. 290 speaks of the “coarse
and rude behaviour" of the later
Cynics, "their extortions and impositions,
and, despite their beggarly
life...their covetousness." Ἀγοραῖον,
cf. Acts xvii 5. 
 5. τὸ κενόν, τὸ πλ. τ. ληρ.] oxymoron;
‘emptiness, full of absurdities. 
 7. θεαγωγίας, ψυχ.] ‘the calling
up of gods, and of souls.’ 

 
ἄστρων δυνάμεως, τερατεύονται. εἰ δὲ σὺ ταῦτα μὲν
ἀπαξιοῖς λόγου, ὡς μικρά τε καὶ πολλάκις ἐληλεγμένα,
περὶ δὲ τὰ σὰ στρέφῃ, καὶ ζητεῖς τὸ ἐν τούτοις φιλότιμον
ἐγώ σοι κἀνταῦθα παρέξομαι πλατείας ὁδούς. φιλοσόφει
 μοι περὶ κόσμου ἢ κόσμων, περὶ ὕλης, περὶ ψυχῆς, περὶ
λογικῶν φύσεων βελτιόνων τε καὶ χειρόνων, περὶ ἀναστάσεως,
κρίσεως, ἀνταποδόσεως, χριστοῦ παθημάτων. ἐν
τούτοις γὰρ καὶ τὸ ἐπιτυγχάνειν οὐκ ἄχρηστον, καὶ τὸ
διαμαρτάνειν ἀκίνδυνον. θεῷ δὲ ἐντευξόμεθα, νῦν μὲν
 ὀλίγα, μικρὸν δὲ ὕστερον ἴσως τελεώτερον, ἐν αὐτῷ χριστῷ
Ἰησοῦ τῷ κυρίῳ ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν.
 1 ἄστρων δυνάμεως] ἄστρων, δυνάμεων b || 3 τούτοις] λόγοις ’Or. 1’ ||
4 κἀνταῦθα] κἀντεῦθεν a || παρεξομαι] -ξω c 
 1 τερατεύονται] Cp. τερατεία
above, p. 15. 
 2. ἀπαξιοῖς λ.] ‘think unworthy
of treatment.’ 
 ib. ἐληλεγμένα] from ἐλέγχω. 
 3. τὰ σά] It is difficult to see
why the subjects which Gr. classes
under this head should be so described
anymore than many of the foregoing.
It does not seem to mean ’Christian
’ rather than heathen; which
would more naturally have been
called τὰ ἡμέτερα; and besides, such
a subject as ὕλη has nothing distincteively
Christian in it. Prob. Gr.
means ’stick to a line of your own,’
as distinguished from being guided
by the movements of an adversary. 
 ib. τὸ ἐν τ. φιλότιμον] ‘an ambitious
subject in that line’: Cf.
above p. 17. 
 5. κόσμου ἢ κόσμων] ’the world
or ’ Gr. seems to have
entertained the notion of a 'plurality
of worlds.’ 
 ib. ὕλης] ’matter’ ; no doubt Gr.
means concerning its nature, origin,
and the like. 
 6. λογικῶν φύσεων β. τε κ. χ.]
Elias rightly understands Gr. to
mean good and bad angels. 
 8. ἐπιτυγχ...διαμαρτ.] ’to ’
’to miss,’ It certainly seems
that Gr. should consider it almost
a matter of inifference whether a
man were right or wrong upon such
matters as the last four which he has
mentioned. But this is evidently
the sense which is required. Prob.
he supposed that it was not possible
to go far wrong on such subjects.
Any interpretation of ’recompense,’
for instance, which was not really
a denial of recompense, would be
harmless in comparison with the
teaching upon the nature of Christ
to which Gr. was accustomed from
the Eunomians. 
 9. ἐντευξόμεθα] used with a refer-
ence to ἐπιτυγχ. just before. Even
if we make a few mistakes on points
of subordinate importance, ’we shall
meet and converse with God.’ 
 10. ὀλίγα] does not seem to be
often used in the plur. in this adverbial
sense. It appears to suggest
the various occasions on which a
little of such intercourse is vouchsafed.
In the contrasted clause,
μικρὸν qualifies ὕστερον, and ἴσως
qualifies τελεώτ., ’soon after,’
more perfectly,’ ’—the ἴσως suggesting
a modest doubt concerning
our share in the great revelation.