The instructor
1.2.t.1 that the instructor is in charge on account of our sins. and our instructor, o you children, is like his own father, god, whose son he is, sin
Your sins he says to us sinners. 1.2.6.5 and we at once have become infants in understanding, receiving the best and most steadfast order from his goo
And guides to salvation. 1.3.9.4 let us therefore love the commandments of the lord through works, for the word himself, having clearly become flesh,
He mystifies his acquaintances, urging them to pay attention to him as if already hastening to the father, making his hearers more eager by announcing
Allegorizing lambs for the innocence of sheep. 1.5.16.1 indeed, we too, having honored the most beautiful and most perfect of our life’s possessions w
The infant, then, is in this way more delicate, tender and simple and guileless and unhypocritical, straightforward in mind and upright and this is t
And he, having been loosed from death, playing and exulting with the bride, the helper for our salvation, the church to which patience has been given
Nor indeed 1.6.25.3 a teacher of the only teacher. will they not then unwillingly confess the word, perfect, begotten from the perfect father, to be p
The anticipation of arrival for an age and time are not the same thing, nor indeed are impulse and end no. but both 1.6.28.5 are concerned with one
We were all made to drink one drink. it is not unfitting to use their own words, who say that the filtering of the spirit is the remembrance of better
That is, the things of christ, whom alone scripture, as we have said before, calls a man, i have put away the things of a child. but childhood in chri
That which remains to be understood, the boastfulness of knowledge, hear the law of scripture: let not the wise man boast in his wisdom, and let not t
Blood has the substance. in this way also the rivers, borne along with a rush, being carded by the enclosure of the surrounding air, murmur foam, and
We flee to the pain-forgetting breast of the father, the word, and he, as it seems, alone supplies us, the infants, with the milk of love, and truly b
This will be shown in the work on the resurrection. since he also said, *the bread, which i will give, is my flesh*, and flesh is irrigated by blood,
To be. that milk is formed from blood by a change is already clear, but it is also possible to learn it from the flocks and the herds. for these anima
The perfect father of all things, for in him is the son and in the son is the father, it is time for us, following the order, to say also who our inst
Relating his conduct. 1.7.56.2 but again when he speaks in his own person, he confesses himself to be an instructor: i am the lord your god, who broug
Turn from evil and do good you have loved righteousness, you have hated lawlessness. this is my new covenant, engraved in the old letter. the 1.7.59.
1.8.62.3 an excess of philanthropy, having sympathized by nature. for there is nothing that the lord hates for surely he does not hate something, but
Admonishing the passions of the soul, he leads to peace towards the sacred harmony of the commonwealth. 1.8.66.1 just as, therefore, the hortatory and
To frighten us so that we may not sin for the fear of the lord drives away sins, but the fearless one will not be able to be justified, says the scri
Of power. a man, it says, he will judge according to his works, god having made known to us jesus as the face of righteousness, of a good balance, thr
1.9.t.1 that it is of the same power both to do good and to punish justly, wherein is the method of the instruction of the word. with all his strength
1.9.78.1 reprehension is a rebuking censure or a striking blame, and the pedagogue has also used this cure through isaiah, saying: woe, apostate child
A beautiful and graceful harlot, mistress of sorceries. having very artfully insulted the virgin with the name of harlotry, he again, turning her towa
Setting before them a certain saving outline of reasonable care: and i will bind up the lame, and i will heal the vexed, and i will turn back the wand
The justice of the instructor is shown in his rebukes, and the goodness of god in his 1.9.87.3 compassions. for this reason david, that is, the spirit
He has not stood, and on the seat of the pestilent he has not sat but his will is in the 1.10.90.2 law of the lord. counsel has three parts. one take
Of the eternal lord, what is the good path, and walk in it, and you will find cleansing for your souls. and he leads to repentance for the sake of our
To humanity. now honey, being most sweet, is productive of bile, as goodness is of contempt, which is the cause of sinning, but mustard is also reduct
To resume life. for not in war, 1.12.99.1 but in peace are we instructed. now war indeed requires much preparation, and luxury needs extravagance but
Truly irrational, given over to desires, on which 1.13.102.2 all pleasures sit. but what is set right according to obedience to the word, the stoics c
Serving for lightness, from which arises growth and health and proper strength, not improper or treacherous and wretched like that of athletes from fo
A specious name has come to be applied to dinners, from gullets and raging madness for a dinner, according to the comic poet. for truly most thing
It was a feast and they made merry, slaughtering calves and sacrificing sheep, saying: let us eat and 2.1.8.2 drink, for tomorrow we die and that he
Is occupied with pleasures. but if we should exhort any of our fellow-diners to virtue, for this reason we must abstain more from these gluttonous foo
Do not come together for judgment. 2.1.13.1 we must abstain then from all slavishness and intemperance, partaking of what is set before us in an order
He said to them, 2.1.15.3 says luke, what things he said. in addition to these things, those who dine according to reason should not be overlooked by
In his own city, establishing the holy ark in the midst of the tabernacle, having made gladness for all the subject people, before the lord he distrib
Taking away the fuel, the bacchic threat, and applying the antidote for the boiling over, which will both restrain the soul already inflamed with prid
The vision, from the heat of wine, imagines the substance more densely multiplied than one but it makes no difference whether the vision moves or the
With wines? are not they of those who 2.2.27.5 track down where drinking parties are happening? here indeed the word declares the lover of drink to be
To reject the pleasantness of flutes on account of the indecency of the sight—, as one should drink with an undistorted face, not drinking one's fill,
Both, the men being provoked to spy, and the women drawing the men's gazes upon themselves. 2.2.33.5 and we must always conduct ourselves honorably as
Yours, the only inalienable good, faith in god, the confession of him who suffered, beneficence toward men, possessing a most precious2.3.36.3 possess
Those who are hastening towards salvation to have understood beforehand that all our possession is for the sake of use, and use for the sake of self-s
Psaltery of the lord and on a cithara praise him, let the mouth be understood as the cithara, being struck, as it were, with the spirit as a plectrum
Let them sing psalms to him. and what choir is singing, the spirit itself will tell you. his praise is in the church of the saints, let them rejoice i
A proof of human reasoning, 2.5.47.3 but it indicates an opinion of cruelty. for one must not always laugh—for it is immoderate—nor when elders or oth
Accusing towards licentiousness. for he is skilled at always cutting out the roots of sins, the “you shall not commit adultery” through the “you shall
Able to think wrongly but he called her under a husband, since the danger is greater for the one who tries to dissolve 2.7.54.2 the bond of life to
But speech is a good thing 2.7.58.2 for an approved age. speak, elder, at a banquet for it is fitting for you but speak without stumbling and with a
I know that at the holy supper the woman who brought an alabaster jar of ointment anointed the feet of the lord and pleased him. and i know that the a
Again the incorruptible word, he who does not admit the poison of corruption. the magi brought him gold when he was born as a symbol of royalty. but t
We should pray but the pursuit of sweet scents is a bait for indolence, from afar drawing one into gluttonous desire. 2.8.67.3 for the licentious man
Passing through strongly to warm up the coldness. therefore, he is far from needing flowers to cool him, when the nervous system desires to be warmed.
Of the dead must be crowned. for the beautiful crown of amaranth is laid up for him who has lived well this flower the earth has not capacity to bear
A mover of bile, a laxative narcissus oil, from the narcissus, is equally beneficial as lily oil myrtle oil, from myrtles and myrrh, is an astringen
Sleep, but relaxation. for which reason, i say, we must take it not for the purpose of indolence, but for rest from our activities. 2.9.79.1 we must t
Time-, far from it should one permit sleeping during the day for those who also cut off the greater part of the night for wakefulness. and restlessnes
For from the surface of the surrounding air, the arteries around the neck, being pressed and constricted, squeeze out the breath, and this, being exce
It is immediately mounted by whatever hare it happens upon for it is not satisfied with one mating. and it conceives 2.10.88.2 again while still suck
Led aside the hebrew who was having intercourse with his own pregnant wife for mere pleasure, even if it is engaged in within marriage, 2.10.92.3 is
Like a raging and savage master. but let marriage be approved and established for the lord wishes humanity to be multiplied, but he does not say be l
Luxuries, their own sins but the more reasonable of them recognize 2.10.99.3 that they are sins, but are overcome by pleasures. and darkness is a clo
For incontinence, reason is the best medicine, but lack of satiety also helps, by which inflamed desires leap about pleasures. therefore, one must not
But a certain poor man named lazarus was laid at the rich man's gate, full of sores, desiring to be fed from the things falling from the rich man's ta
Not illegitimate the things within it is most fitting to use white and simple garments. 2.10βις.108.2 at any rate, clearly and purely daniel the proph
Coloring is done with time, but the washings and the astringents with the chemical juices of the dye, wasting away the wool of the garments, make the
The beauty of the body is a trap for men 2.10βις.114.4 nor is it reasonable for a woman who uses a purple curtain to wish to become conspicuous. for
Showing the type. but if this also hints at something, it will be revealed in other places. 2.12.t.1 that one must not be excited about stones and gol
Reason. for god has given us, i know, the authority for their use, but only up to what is necessary, and he has willed that their use be in common. 2.
Aristophanes, in his thesmophoriazusae, points out the articles of female adornment. i will quote the very words of the comic poet, which sharply expo
Whole and smooth and equal and without excess2.12.128.2 and in this way is sufficient. and sufficiency is a state which reaches its proper end without
Gods, men are gods. for the word is he a manifest mystery god in man, and man is god, and the mediator executes the will of the father for the word
The true, he will be disgusted, i know well. for he will not find the worthy image of god dwelling within, but instead of it a harlot and an adulteres
So that those who see her cry out at her beautiful rump. she has a large belly they have little breasts like those the comic actors have having adde
They have devised mirrors, on which deception it was most necessary to place a cover for not even, as the myth of the greeks has it, was it granted t
Having left behind for the sake of fading beauty and having fallen so far from the heavens to the earth. but the shechemites also are punished, having
Created in righteousness and holiness of 3.3.17.3 truth. but for a man to be combed and trimmed with a razor for the sake of elegance, and to arrange
But pitch is useful, he says. but it brings reproach, i say and no one in his right mind would want to seem to be a fornicator, not being sick, nor w
Such are they, being reproved for their manner externally by their clothing, footwear, posture, gait, hairstyle, glance for from sight a man will be
Some attend to the mirrors, others the hairnets, others the combs **, many eunuchs and these are pimps, serving without suspicion by the trustworthine
They rear melitaean dogs and recline with the snub-nosed ones, playing, delighting in satyr-like monsters and when they hear of thersites they laugh,
With the tunic and their modesty they wish to appear beautiful, but nevertheless are reputed to be wicked for through it is especially revealed the w
The one who imparts is rich, and the imparting, not the possession, shows the blessed one 3.6.36.1 and the fruit of the soul is generosity therefore
Carrying simplicity along with sober dignity as a provision for the journey to heaven and just as the foot is the measure of the shoe, so is the body
He might be persuaded by the one who spoke 3.8.42.3 these are the disciples who were persuaded by the word for this reason the one who heard is a fr
I turned away, saying— there are four reasons for which we resort to it either for the sake of cleanliness, or of warmth, or of health, or lastly, of
Women should bring from the storeroom with their own hands what we need, and it is not shameful for them to go to the mill nor, indeed, is it a repro
3.11.t.1 a summary sketch of the best life. for this reason, wearing gold and using softer clothing should not be completely cut off, but the irration
Beauty for the evil-minded. for in general, if anyone thinks they are adorned with gold, they are less than gold, and the one who is less than gold is
That forgetfulness of their erotic passions could ever arise in them, on account of the constant reminder of licentiousness. 3.11.60.2 but concerning
A soul inspired by the holy spirit and its splendors, by righteousness, prudence, courage, temperance and love of good and modesty, than which no more
Wisely and lawfully, whose children rising up called her blessed, as the holy word says through solomon, and her husband praised her. for a godly woma
To those passing by on the way, those making their own paths straight, she says clearly through her appearance and her whole way of life: which of yo
Let them cease at last from spending time in taverns, chattering idly, and hunting for the women who pass by many also do not cease from blaspheming
A possession but she is also educated without letters, and her writing, at once private and divine, is called love 3.11.78.3, a spiritual composition
It ought to be mystical—the apostle has called it holy—, † let us conduct ourselves worthily of the kingdom, showing the soul's goodwill through a tem
Sufficient then is the time that is past, says peter, to have worked out the will of the gentiles, having walked in licentiousness, lusts, drunkenness
Of the abundant arrangement of the scriptures and a readier discovery of salvation. 3.12.89.1 we have the decalogue given by moses, indicating by a si
Bitter sweet, and to others thus: woe to those who are wise in their own eyes and prudent in their own sight he who humbles himself will be exalted,
And trembling, in singleness of your heart, as to christ, from the soul with goodwill serving. and masters, do well by your servants, giving up threat
Let us infants run to our mother, and if we become hearers of the word, let us glorify the blessed dispensation, through which man is instructed, and
1.8.62.3 an excess of philanthropy, having sympathized by nature. For there is nothing that the Lord hates; for surely He does not hate something, but wills it to exist, which He hates, nor does He will something not to exist, but becomes the cause of its existence, which He wills not to exist, nor indeed does He will something not to exist, and yet it exists. If then the Word hates something, He wills it not to exist; but there is nothing for which God does not provide the cause of its existence; therefore nothing is hated by God, 1.8.62.4 nor by the Word; for both are one, God, because He said, In the beginning the Word was with God, and the Word was God. But if He hates none of the things that have been made by Him, it remains that He loves them. 1.8.63.1 Much more, then, than the others will He love man, reasonably, as the most beautiful of the things created by Him and a God-loving creature. Therefore God is a lover of humanity, therefore the Word is a lover of humanity. And he who loves something wishes to benefit it, and that which benefits would in every way be better than that which does not benefit, and nothing is better than the good, therefore the good benefits; and God is confessed 1.8.63.2 to be good, therefore God benefits. And the good, inasmuch as it is good, does nothing else than benefit; therefore God benefits all things. And surely He does not benefit man in some way, but not also care for him, nor care for him, but not also have charge of him. For that which benefits with purpose is better than that which does not benefit with purpose, and nothing is better than God. And to benefit with purpose is nothing other than to have charge of man; therefore God cares for and has charge of man. 1.8.63.3 And this He demonstrates in deed by instructing him with the Word, who is the genuine co-worker of God's love for humanity. To be good is not said to be good by possessing virtue, just as justice is said to be good not by possessing virtue, for it is virtue itself, but by being good in 1.8.64.1 and through itself. And in another way the advantageous is called good, not by pleasing, but by benefiting. All of which things justice is, both as virtue and as a good desirable for its own sake and as not pleasing; for it does not judge to please, but is what allots to each according to desert, and the beneficial follows 1.8.64.2 the advantageous. In all the parts, then, by which the good is examined, justice is also characterized, both partaking of the same things in the same way; and things characterized by the same things are both equal to one another and similar; therefore justice is good. 1.8.64.3 How then, they say, if the Lord is a lover of humanity and good, is He angry and does He punish? It is necessary, therefore, to go through this also as briefly as possible; since such a dispensation is in some way profitable for the right upbringing of children, having the order of a necessary 1.8.64.4 aid. And many of the passions are healed by punishment and by the command of stricter precepts and indeed also through the teaching of certain principles. And reproof is, as it were, a surgery of the passions of the soul, and the passions are an apostasy from the truth, which it is necessary to refute by dividing with the 1.8.65.1 knife. And reproach is like a medicine, dissolving the calloused parts of the passions and cleansing the filthy things of life, lusts, and besides also leveling the proud flesh of arrogance, restoring man to his sound and true state. 1.8.65.2 Admonition, then, is like a diet for a sick soul, advising what things one must partake of and forbidding what things one must not; and all things tend toward salvation and eternal health. But also the general, inflicting on the wrongdoers losses of money and torments extending to their very bodies, with bonds and the utmost dishonor, and sometimes even punishing some with death, has a good end, commanding for the admonition of his subjects. 1.8.65.3 Likewise also that great general of ours, the Word, the ruler of all things, those who run wild against his law, for deliverance from slavery and error and captivity to the adversary, for the suppression of the
1.8.62.3 ὑπερβολὴν φιλανθρωπίας συμπαθήσας φύσει. Ἦν γὰρ οὐδὲν ὃ μισεῖ ὁ κύριος· οὐ γὰρ δήπου μισεῖ μέν τι, βούλεται δὲ αὐτὸ
εἶναι, ὃ μισεῖ, οὐδὲ βούλεται μέν τι μὴ εἶναι, αἴτιος δὲ γίνεται τοῦ εἶναι αὐτό, ὃ βούλεται μὴ εἶναι, οὐδὲ μὴν οὐ βούλεται
μέν τι μὴ εἶναι, τὸ δὲ ἔστιν. Εἴ τι ἄρα μισεῖ ὁ λόγος, βούλεται αὐτὸ μὴ εἶναι· οὐδὲν δὲ ἔστιν, ᾧ μὴ τὴν αἰτίαν τοῦ εἶναι ὁ
θεὸς παρέχεται· οὐδὲν ἄρα μισεῖται ὑπὸ τοῦ θεοῦ, 1.8.62.4 ἀλλ' οὐδὲ ὑπὸ τοῦ λόγου· ἓν γὰρ ἄμφω, ὁ θεός, ὅτι εἶπεν ἐν ἀρχῇ
ὁ λόγος ἦν ἐν τῷ θεῷ, καὶ θεὸς ἦν ὁ λόγος. Εἰ δὲ οὐ μισεῖ τῶν ὑπ' αὐτοῦ γενομένων οὐδέν, λείπεται φιλεῖν αὐτό. 1.8.63.1 Πολὺ
δὴ πλέον τῶν ἄλλων ἀγαπήσει τὸν ἄνθρωπον, εἰκότως, τὸ κάλλιστον τῶν ὑπ' αὐτοῦ δημιουργηθέντων καὶ φιλόθεον ζῷον. Φιλάνθρωπος
ἄρα ὁ θεός, φιλάνθρωπος ἄρα ὁ λόγος. Ὁ δὲ φιλῶν τι ὠφελεῖν αὐτὸ βούλεται, τὸ δὲ ὠφελοῦν τοῦ μὴ ὠφελοῦντος πάντως ἄν που κρεῖττον
εἴη, τοῦ δὲ ἀγαθοῦ κρεῖττον οὐδὲ ἕν, ὠφελεῖ ἄρα τὸ ἀγαθόν· ἀγαθὸς δὲ ὁ θεὸς ὁμολο1.8.63.2 γεῖται, ὠφελεῖ ἄρα ὁ θεός. Τὸ δὲ
ἀγαθόν, ᾗ ἀγαθόν ἐστιν, οὐδὲν ἄλλο ποιεῖ ἢ ὅτι ὠφελεῖ· πάντα ἄρα ὠφελεῖ ὁ θεός. Καὶ οὐ δήπου ὠφελεῖ μέν τι τὸν ἄνθρωπον, οὐχὶ
δὲ καὶ κήδεται αὐτοῦ, οὐδὲ κήδεται μέν, οὐχὶ δὲ καὶ ἐπιμελεῖται αὐτοῦ. Κρεῖττον μὲν γὰρ τὸ κατὰ γνώμην ὠφελοῦν τοῦ μὴ ὠφελοῦντος
κατὰ γνώμην, τοῦ δὲ θεοῦ κρεῖττον οὐδέν. Καὶ οὐκ ἄλλο τί ἐστι τὸ κατὰ γνώμην ὠφελεῖν, ὅτι μὴ ἐπιμελεῖσθαι τοῦ ἀνθρώπου· κήδεται
ἄρα καὶ ἐπιμελεῖται τοῦ ἀνθρώπου ὁ θεός. 1.8.63.3 Τοῦτο δὲ ἐνδείκνυται ἔργῳ παιδαγωγῶν αὐτὸν λόγῳ, ὅς ἐστι τῆς τοῦ θεοῦ φιλανθρωπίας
συναγωνιστὴς γνήσιος. Τὸ δὲ ἀγαθὸν εἶναι οὐ τῷ τὴν ἀρετὴν ἔχειν ἀγαθὸν εἶναι λέγεται, καθὸ καὶ ἡ δικαιοσύνη ἀγαθὸν εἶναι λέγεται
οὐ τῷ ἀρετὴν ἔχειν, ἀρετὴ γάρ ἐστιν αὐτή, ἀλλὰ τῷ αὐτὴν καθ' 1.8.64.1 αὑτὴν καὶ δι' αὑτὴν ἀγαθὴν εἶναι. Λέγεται δὲ καὶ κατ'
ἄλλον τρόπον ἀγαθὸν τὸ συμφέρον, οὐ τῷ τέρπειν, ἀλλὰ τῷ ὠφελεῖν. Ἃ δὴ πάντα ἡ δικαιοσύνη, καὶ ὡς ἀρετὴ καὶ ὡς δι' αὑτὴν αἱρετὴ
ἀγαθὸν καὶ ὡς οὐ τέρπουσα· οὐ γὰρ πρὸς χάριν κρίνει, ἀλλὰ τοῦ κατ' ἀξίαν ἑκάστῳ ἐστὶν ἀπονεμητική, ἕπεται δὲ 1.8.64.2 τῷ συμφέροντι
τὸ ὠφέλιμον. Κατὰ πάντα ἄρα τὰ μέρη, καθ' ἃ τὸ ἀγαθὸν ἐξετάζεται, καὶ ἡ δικαιοσύνη χαρακτηρίζεται, τῶν ἴσων ἐπ' ἴσης ἀμφοῖν
μετεχόντων· τὰ δὲ τοῖς ἴσοις χαρακτηριζόμενα ἴσα τε ἀλλήλοις καὶ ὅμοια· ἀγαθὸν ἄρα ἡ δικαιοσύνη. 1.8.64.3 Πῶς οὖν, φασίν,
εἰ φιλάνθρωπός ἐστι καὶ ἀγαθὸς ὁ κύριος, ὀργίζεται καὶ κολάζει; Ἀναγκαῖον οὖν καὶ περὶ τούτου ὡς οἷόν τε διὰ βραχυτάτων ἐπεξελθεῖν·
ἐπεὶ λυσιτελής πως ἡ τοιάδε οἰκονομία πρὸς τὴν ὀρθὴν τῶν παίδων ἀγωγήν, ἀναγ1.8.64.4 καίου βοηθήματος ἔχουσα τάξιν. Θεραπεύεται
δὲ πολλὰ τῶν παθῶν τιμωρίᾳ καὶ προστάξει αὐστηροτέρων παραγγελμάτων καὶ δὴ καὶ διὰ τῆς ἐνίων θεωρημάτων διδασκαλίας. Ἔστι
δὲ οἱονεὶ χειρουργία τῶν τῆς ψυχῆς παθῶν ὁ ἔλεγχος, ἀπόστασις δὲ τὰ πάθη τῆς ἀληθείας, ἃ χρὴ διελέγχειν διαιροῦντα τῇ 1.8.65.1
τομῇ. Φαρμακείᾳ δὲ ἔοικεν ὁ ὀνειδισμὸς τὰ τετυλωμένα ἀναλύων τῶν παθῶν καὶ τὰ ῥυπαρὰ τοῦ βίου, τὰς λαγνείας, ἀνακαθαίρων,
πρὸς δὲ καὶ τὰς ὑπερσαρκώσεις τοῦ τύφου ἐξομαλίζων, εἰς τὸν ὑγιῆ καὶ ἀληθινὸν ἀνασκευάζων τὸν ἄνθρωπον. 1.8.65.2 Ἡ νουθέτησις
οὖν οἱονεὶ δίαιτά ἐστι νοσούσης ψυχῆς, ὧν χρὴ μεταλαμβάνειν συμβουλευτικὴ καὶ ὧν οὐ χρὴ ἀπαγορευτική· τὰ δὲ πάντα εἰς σωτηρίαν
καὶ ἀίδιον ὑγείαν διατείνει. Ἀλλὰ καὶ ὁ στρατηγὸς χρημάτων ζημίας καὶ τὰς εἰς αὐτὰ τὰ σώματα διηκούσας αἰκίας μετὰ δεσμῶν
καὶ τῆς ἐσχάτης ἀτιμίας προσφέρων τοῖς ἠδικηκόσιν, ἔσθ' ὅτε δὲ καὶ θανάτῳ κολάζων τινάς, τέλος ἔχει τὸ ἀγαθόν, ὑπὲρ νουθεσίας
τῶν ὑπηκόων 1.8.65.3 στρατηγῶν. Ὡσαύτως καὶ ὁ μέγας ἡμῶν ἐκεῖνος στρατηγός, ὁ τῶν ὅλων ἡγεμὼν λόγος, τοὺς παρὰ τὸν νόμον ἀφηνιάζοντας
τὸν αὑτοῦ, ὑπὲρ ἀπαλλαγῆς δουλείας καὶ πλάνης καὶ τῆς τοῦ ἀντικειμένου αἰχμαλωσίας εἰς καταστολὴν τῶν τῆς
