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.