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A brief contemplation on the different kinds of leprosy according to the law........................................ 461 A contemplation on Phinehas and of those slain by him. ........................................ 461 A contemplation on the text, "Do not give what is holy to the dogs," and on the text, "neither staff nor bag

nor sandals the apostles should carry." ................................................. 461 A contemplation concerning the lunatic............................................................................... 462 From the 42nd oration of the Theologian concerning what he mentioned of the blessed Job, on the text, : "The

things that follow are small, and were administered for the sake of small things. "...................................................... 463 From the same oration, on the text, "He cleanses the temple of the sellers of God and

traffickers in Christ, except not with a woven scourge, but he accomplishes this with persuasive speech." ................................................................................................................................................. 463

Of the same, from the oration composed against the Eunomians, on the text, "There are some who have itching ears and tongues."....................................................................... 463

From the same oration, on the text, "Like a flower in winter completely out of season, and for women a man's ornament or for men a woman's, or geometry for one in mourning. " ................ 465

(1216) Of the same, from the great theological [oration], on the text, "For that God exists and is the creative and sustaining cause of all things, both sight and the natural law are our teacher, the one encountering things seen, both those that are well-fixed and those that move, and those that are, so to speak, immovably moved and carried along, the other, through the things that are seen and ordered, reasoning to their author." .......................... 466

Of the same oration, on the text, "But if incorporeal, not even this is yet indicative of His essence, just as neither is 'unbegotten,' and 'without beginning,' and 'unchangeable,' and 'incorruptible,' and whatever things are said to be of God or about God. "............................................ 468

From the same oration, on the text, "For as it is not sufficient to say 'body' or 'has been begotten' in order to represent and declare that about which these things are said, but it is necessary also to state the subject of these things, if one is to represent the concept perfectly and adequately; for this thing that is in a body and perishes is either a man or an ox or a horse. " ....................... 469

From the same oration, on the text, "For if that which is not is nowhere, that which is nowhere is also not, but if it is somewhere, certainly, since it exists, it is either in the universe or beyond the universe." .................. 472

From the same oration, on the text, "Whether it was some daytime fantasy, or a true vision of the night, or an impression on the ruling faculty, associating with future things as if they were present."... 473

From the same oration, on the text, "But for Paul, if what the third heaven provided was an ecstasy, and the journey up to there, or ascent, or assumption." ............................. 474

From the same oration, on the text, "That the world below would not be able to contain him, John, the forerunner of the Word, the great voice of truth, declared. " ................................................................................................................................................. 476

From the same oration, on the text, "But the discourse about God, the more perfect it is, the more unattainable, and having more objections, and the solutions more difficult. "481

From the first oration on the Son, on the text, "For this reason, the Monad, having been moved from the beginning into a Dyad, has come to rest in a Triad. " ........................................................................................ 482

From the same oration, on the text: "But one thing, I think, is the one willing and another is the will, the one begetting and the begetting, the one speaking and the speech, unless we are drunk; the former are the one who moves, the latter are as it were the ........ 483

movement. Therefore the thing willed is not of the will, nor the thing begotten of the begetting (for it does not always follow), nor the thing heard of the utterance, but of the one willing and of the one begetting and of the one speaking. But the things of God are even beyond all these, for whom begetting is perhaps the will to beget."............................................................................................... 483

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Θεωρία σύντομος εἰς τήν κατά νόμον διάφορον λέπραν........................................ 461 Θεωρία εἰς τόν Φινεές καί τοῦ ἀναιρεθέντας ὑπ' αὐτοῦ. ........................................ 461 Θεωρία εἰς τό, "Μή δῶτε τά ἅγια τοῖς κυσί, καί εἰς τό, μήτε ῥάβδον μήτε πήραν

μήτε ὑποδήματα χρῆναι τούς ἀποστόλους βαστάζειν." ................................................. 461 Θεωρία περί τοῦ σεληνιαζομένου............................................................................... 462 Ἐκ τοῦ μβ´ λόγου τοῦ Θεολόγου περί ὧν ἐμνήσθη τοῦ μακαρίου Ἰώβ, εἰς τό, · "Τά

δέ ἑξῆς μικρά, καί μικρῶν ἕνεκεν οἰκονομηθέντα. "...................................................... 463 Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, " Καθαίρει μέν τό ἱερόν τῶν θεοκαπήλων καί

χριστεμπόρων, πλήν ὅσον οὐ φραγελλίῳ πλεκτῷ, λόγῳ δέ πιθανῷ τοῦτο ἐργάζεται." ................................................................................................................................................. 463

Τοῦ αὐτοῦ ἐκ τοῦ σχεδιασθέντος πρός Εὐνομιανούς λόγου, εἰς τό, " Εἰσί τινες οἱ τήν ἀκοήν κνηθόμενοι καί τήν γλῶτταν."....................................................................... 463

Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, " Ὥσπερ ἄνθος ἐν χειμῶνι παντελῶς ἄωρον, καίγυναιξί κόσμος ἀνδρεῖος ἤ ἀνδράσι γυναικεῖος, ἤ πένθει γεωμετρία. " ................ 465

(1216) Τοῦ αὐτοῦ, ἐκ τοῦ μεγάλου θεολογικοῦ, εἰς τό, " τοῦ μέν γάρ εἶναι Θεόν καί τῶν πάντων ποιητικήν τε καί συνεκτικήν αἰτίαν, καί ὄψις διδάσκαλος καί ὁ φυσικός νόμος, ἡ μέν τοῖς ὁρωμένοις προσβάλλουσα καί πεπηγόσι καλῶς καί ὁδεύουσι, καί ἀκινήτως, ἵν' οὕτως εἴπω, κινουμένοις τε καί φερομένοις, ὁ δέ διά τῶν ὁρωμένων καί τεταγμένων τόν ἀρχηγόν τούτων συλλογιζόμενος." .......................... 466

Τοῦ αὐτοῦ λόγου εἰς τό, " Ἀλλ' εἰ ἀσώματον, οὔπω μέν οὐδέ τοῦτο τῆς οὐσίας παραστατικόν, ὥσπερ οὐδέ τό ἀγέννητον, καί τό ἄναρχον, καί τό ἀναλλοίωτον, καί ἄφθαρτον, καί ὅσα περί Θεοῦ ἤ περί Θεόν εἶναι λέγεται. "............................................ 468

Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, "Ὡς γάρ οὐκ ἀρκεῖ τό σῶμα εἰπεῖν, ἤ τό γεγεννῆσθαι, πρός τό καί περί ὅ ταῦτα παραστῆσαί τε καί δηλῶσαι, ἀλλά δεῖ καί τό ὑποκείμενον τούτοις εἰπεῖν, εἰ μέλλοι τελείως καί ἀποχρώντως τό νοούμενον παραστήσασθαι· ἤ γάρ ἄνθρωπος ἤ βοῦς ἤ ἵππος τοῦτο τό ἐν σώματι καί φθειρόμενον. " ....................... 469

Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, " Εἰ γάρ τό μή ὄν οὐδαμοῦ, τό μηδαμοῦ τυχόν οὐδέ ὄν, εἰ δέ ἔστι που, πάντως, ἐπείπερ ἔστιν, ἤ ἐν τῷ παντί, ἤ ὑπέρ τό πᾶν." .................. 472

Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, "Εἴτε φαντασία τις ἦν ἡμερινή, εἴτε νυκτός ἀψευδής ὄψις, εἴτε τοῦ ἡγεμονικοῦ τύπωσις, συγγινομένου τοῖς μέλλουσιν ὡς παροῦσιν."... 473

Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, " Παύλῳ δέ εἰ μέν ἐκφορά ἦν ἅ παρέσχεν ὁ τρίτος οὐρανός, καί ἡ μέχρις ἐκείνου πρόοδος, ἤ ἀνάβασις, ἤ ἀνάληψις." ............................. 474

Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, " Οὐδ' ἄν αὐτόν δυνηθῆναι χωρῆσαι τόν κάτω κόσμον, Ἰωάννης ὁ τοῦ Λόγου πρόδρομος, ἡ μεγάλη τῆς ἀληθείας φωνή, διωρίζετο. " ................................................................................................................................................. 476

Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, " Ὁ δέ περί Θεοῦ λόγος, ὅσῳ τελεώτερος, τοσούτῳ δυσεφικτότερος, καί πλείους τάς ἀντιλήψεις ἔχων, καί τάς λύσεις ἐργωδεστέρας. "481

Ἐκ τοῦ περί Υἱοῦ πρώτου λόγου, εἰς τό, " ∆ιά τοῦτο μονάς ἀπ' ἀρχῆς εἰς δυάδα κινηθεῖσα μέχρι Τριάδος ἔστη. " ........................................................................................ 482

Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό· " Ἀλλ' ἕτερον, οἶμαι, θέλων καί θέλησις, γεννῶν καί γέννησις, λέγων καί λόγος, εἰ μή μεθύομεν· τά μέν ὁ κινούμενος, τά δέ οἷον ἡ ........ 483

κίνησις. Οὔκουν θελήσεως τό θεληθέν, οὐδέ τό γεννηθέν γεννήσεως ( οὐδέ γάρ ἕπεται πάντως ), οὐ δέ τό ἀκουσθέν ἐκφωνήσεως, ἀλλά τοῦ θέλοντος καί τοῦ γεννῶντος καί τοῦ λέγοντος. Τά τοῦ Θεοῦ δέ καί ὑπέρ πάντα ταῦτα, ᾧ γέννησίς ἐστιν ἴσως ἡ τοῦ γεννᾷν θέλησις."............................................................................................... 483