Extant fragments.

 Containing various sections of the works.

 The works of dionysius.

 From the books on nature.

 Ii.—from the books on nature.

 Ii. a refutation of this dogma on the ground of familiar human analogies.

 Iii. a refutation on the ground of the constitution of the universe.

 Iv. a refutation of the same on the grounds of the human constitution.

 V. that to work is not a matter of pain and weariness to god.

 Iii.—from the books against sabellius. on the notion that matter is ungenerated.

 Epistle to dionysius bishop of rome.

 Iv.—epistle to dionysius bishop of rome.

 From the same first book.

 From the same first book.

 From the second book.

 From the same second book.

 From the same second book.

 From the third book.

 From the fourth book.

 About the middle of the treatise.

 And again:

 The conclusion of the entire treatise.

 The epistle to bishop basilides.

 V.—the epistle to bishop basilides.

 Canon ii.

 Canon iii.

 Canon iv.

 Containing epistles, or fragments of epistles.

 Part ii.—containing epistles, or fragments of epistles.

 Epistle ii.—to novatus.

 Epistle iii.—to fabius, bishop of antioch.

 Epistle iv.—to cornelius the roman bishop.

 Epistle v.—which is the first on the subject of baptism addressed to stephen, bishop of rome.

 Epistle vi.—to sixtus, bishop.

 Epistle vii.—to philemon, a presbyter.

 Epistle viii.—to dionysius.

 Epistle ix.—to sixtus ii.

 Epistle x.—against bishop germanus.

 Epistle xi.—to hermammon.

 Epistle xii.—to the alexandrians.

 Epistle xiii.—to hierax, a bishop in egypt.

 Epistle xiv.—from his fourth festival epistle.

 Elucidations.

From the Fourth Book.

14. Even as our mind emits from itself a word,128 Ex Athan., Ep. de decret. Nic. Syn., 4. 25. [P. 94, notes 1, 2, infra.]—as says the prophet, “My heart hath uttered forth a good word,”129 Ps. xlv. 1.—and each of the two is distinct the one from the other, and maintaining a peculiar place, and one that is distinguished from the other; since the former indeed abides and is stirred in the heart, while the latter has its place in the tongue and in the mouth. And yet they are not apart from one another, nor deprived of one another; neither is the mind without the word, nor is the word without the mind; but the mind makes the word and appears in the word, and the word exhibits the mind wherein it was made. And the mind indeed is, as it were, the word immanent, while the word is the mind breaking forth.130 Emanant. [P. 49, supra, and vol. iii. p. 299, this series.] The mind passes into the word, and the word transmits the mind to the surrounding hearers; and thus the mind by means of the word takes its place in the souls of the hearers, entering in at the same time as the word. And indeed the mind is, as it were, the father of the word, existing in itself; but the word is as the son of the mind, and cannot be made before it nor without it, but exists with it, whence it has taken its seed and origin. In the same manner, also, the Almighty Father and Universal Mind has before all things the Son, the Word, and the discourse,131 Sermonem. [So Tertullian, Sermo, vol. iii. p. 299, note 19.] as the interpreter and messenger of Himself.