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an excellent philosopher, not necessarily the one who succeeds in drawing a conclusion, but the one who has neglected no technical syllogism, even if he does not draw a conclusion. ELEMENT Y. TITLE 9. -Concerning those who are deceitfully disposed towards someone. Of Dionysius of Alexandria. -It is easy to guard against manifest 96.540 evil, but difficult to avoid that which is hidden. TITLE 11. -Concerning sleep and sleeplessness. Of Saint Eustathius. -Sleep is common to the body and every soul. TITLE 17. -Concerning endurance and long-suffering. Of Saint Ignatius, from the Epistle to Polycarp. -Stand firm like a beaten anvil. It is the part of a great athlete to be struck and to conquer; but especially for God's sake must we endure all things, so that he also may endure us. From the same. -Be long-suffering with one another in gentleness, as God is always with you. ELEMENT PH. TITLE 4. - Concerning the industrious and diligent; and that one ought to act. For it has benefit. Of Saint Dionysius of Alexandria. -But the strong and exact argument, says that bitter things are the provisions for sweet things, and that pleasures become the fruits of labors. For nothing can come to be without effort. Of Saint Irenaeus. -It is not loved in the same way, etc. TITLE 15. -Concerning good friends. Of Philo, from the first of the Questions on Genesis. - We must consider as friends those who are willing to help and be of mutual benefit, even if they are not able. For friendship is confirmed more in need than by a mixture and harmony of customs, so that each of those who have come together into friendly fellowship, might utter the Pythagorean saying: 'Is a friend another self?' ELEMENT CH. TITLE 4. - Concerning the graces and gifts of God; and that it is given in return for a venerable life by the Holy Spirit. Of Saint Titus, from On Providence. -In addition to all these things, of the things usually given by God in common to all men, if there was no hindrance at any time, men would have willed their provision to be by the force of some unchangeable nature, and receiving these things, they would not have confessed thanks to God, nor would they have asked for them, having them. Therefore they are sometimes deprived for a little while, so that they may ask, and they receive again, so that they may confess thanks to the one who provides, knowing that it is he himself who provides, and not some other nature apart from God, indiscriminate and unrepenting, which provides. And God wants them to know gratitude to him, so that they may become more worthy of receiving from him, not so that he might gain anything for himself. For he wants them to ask for good things, so that in receiving, they may have an awareness of the provider. For he rejoices in giving what is from himself, but he rejoices more in giving to the worthy, as his philanthropy is in a way dishonored, if it is not shown to those who are perceptive. Of Philo, from the first of the books on Exodus. - When the fruits of the sown crops are perfected, those of the trees begin to be born, so that the graces of God may run their long course through the age, so that, succeeding one another, and joining ends to beginnings, and beginnings to ends, they may be unending. 96.541 From the second of the same. -The graces of God not only provide necessities, but also whatever is for abundant and more lavish enjoyment. TITLE 10. - Concerning Christianity, and the Church from the Gentiles. Of Saint Ignatius, from the Epistle to the Ephesians. -It is fitting not only to be called Christians, but also to be. ELEMENT PS. TITLE 1. - Concerning soul and mind. Of Saint Irenaeus. -The souls depart into the place appointed for them, etc. TITLE 4. - Concerning falsehood and slander. Of Severian, bishop of Gabala. -When a falsehood wishes to be believed, if it does not fix a foundation of apparent truth, it is not believed. ELEMENT O. TITLE Concerning the hour of death. Of Didymus, from the discourse on Job. -Repentance for sins makes the mind of the one repenting pure. Of the same, on Lot and David. -God, accepting present virtue, is unmindful of past sins. Of Josephus, from the discourse inscribed against Plato. -And this is the discourse concerning demons. But concerning Hades, in which the souls of both the just and the unjust are contained, it is necessary to speak. Hades is a place in creation

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φιλόσοφον ἄριστον, οὐ πάντως τὸν εἰς συναγωγὴν ἐπιτυγχάνοντα, ἀλλὰ τὸν μηδενὸς τεχνικοῦ συλλογισμοῦ παραμελήσαντα, κἂν μὴ συναγάγῃ. ΣΤΟΙΧΕΙΟΝ Υ. ΤΙΤΛ. Θʹ. -Περὶ ὑπούλως πρός τινα διακειμένων. ∆ιονυσίου Ἀλεξανδρείας. -Τὴν προφανῆ κα 96.540 κίαν φυλάξασθαι ῥᾴδιον, τὴν δὲ ἐγκεκρυμμένην ἐκτρέπεσθαι δύσκολον. ΤΙΤΛ. ΙΑʹ. -Περὶ ὕπνου καὶ ἀϋπνίας. Τοῦ ἁγίου Εὐσταθίου. -Κοινὸν σώματος καὶ ψυχῆς πάσης ὕπνος. ΤΙΤΛ. ΙΖʹ. -Περὶ ὑπομονῆς καὶ μακροθυμίας. Τοῦ ἁγίου Ἰγνατίου, ἐκ τῆς πρὸς Πολύκαρπον ἐπιστολῆς. -Στῆκε ὡς ἄκμων τυπτόμενος. Μεγάλου ἀθλητοῦ ἐστι δέρεσθαι καὶ νικᾷν· μάλιστα δὲ ἕνεκεν Θεοῦ πάντα ἡμᾶς ὑπομένειν δεῖ, ἵνα καὶ αὐτὸς ἡμᾶς ὑπομείνῃ. Ἐκ τῆς αὐτῆς. -Μακροθυμεῖτε μετ' ἀλλήλων ἐν πραΰτητι, ὡς ὁ Θεὸς μεθ' ὑμῶν διὰ παντός. ΣΤΟΙΧΕΙΟΝ Φ. ΤΙΤΛ. ∆ʹ. - Περὶ φιλέργων καὶ σπουδαίων· καὶ ὅτι χρὴ ποιεῖν. Ὠφέλειαν γὰρ ἔχει. Τοῦ ἁγίου ∆ιονυσίου Ἀλεξανδρείας. -Ὁ δέ γε ἐῤῥωμένος καὶ ἀκριβὴς λόγος, καὶ τὰ πικρὰ εἶναί φησι τῶν γλυκέων ἐφόδια, καὶ γίνεσθαι καρποὺς τῶν πόνων τὰς ἡδονάς. Ἀκμητὶ γὰρ οὐδὲν δύναται παραγενέσθαι. Τοῦ ἁγίου Εἰρην. -Οὐχ ὁμοίως ἀγαπᾶται, κ. τ. ἑ. ΤΙΤΛ. ΙΕʹ. -Περὶ φίλων χρηστῶν. Φίλωνος, ἐκ τοῦ αʹ τῶν ἐν Γενέσει Ζητημάτων. - Φίλους ἡγητέον τοὺς βοηθεῖν καὶ ἀντωφελεῖν ἐθέλοντας, κἂν μὴ δύνωνται. Φιλία γὰρ ἐν τῷ χρειώδει μᾶλλον, ἢ κράσει καὶ συμφωνίᾳ βεβαιοῦται ἐθῶν, ὡς ἕκαστος τῶν συνελθόντων εἰς φιλικὴν κοινωνίαν, τὸ Πυθαγόρειον ῥῆμα ἐπιφθέγξασθαι, ὅτι Ἆρά ἐστι φίλος ἕτερος ὡς ἐγώ; ΣΤΟΙΧΕΙΟΝ Χ. ΤΙΤΛ. ∆ʹ. - Περὶ χαρισμάτων καὶ δωρημάτων Θεοῦ· καὶ ὅτι Βίῳ σεμνῷ ἀντιδίδοται παρὰ τοῦ ἁγίου Πνεύματος. Τοῦ ἁγίου Τίτου, ἐκ τοῦ περὶ Προνοίας. -Πρὸς δὲ τοῖς ἅπασι, τῶν συνήθως ὑπὸ Θεοῦ δεδομένων κοινῇ πᾶσιν ἀνθρώποις, εἰ μηδεμία τις ἔστιν ὅτε συνέβαινε κώλυσις, φορᾷ φύσεως ἄν τινος ἀμεταβλήτου τὴν χορηγίαν αὐτῶν ἠθέλησαν ἄνθρωποι, καὶ οὐκ ἂν δὲ δεχόμενοι ταῦτα, χάριν ὡμολόγησαν τῷ Θεῷ, οὐκ ἂν δὲ ᾔτησαν ἔχοντες. Στεροῦνται τοιγαροῦν ἐνιότε πρὸς ὀλίγον, ἵνα αἰτήσωσι, καὶ δέχονται αὖθις, ἵνα χάριν ὁμολογήσωσι τῷ χορηγοῦντι, γινώσκοντες ὡς αὐτός γέ ἐστιν ὁ παρέχων, καὶ οὐ φύσις ἄλλη τίς ἐστι παρὰ τὸν Θεὸν ἄκριτός τε, καὶ ἀμεταμέλητος ἡ χορηγοῦσα. Βούλεται δὲ ὁ Θεὸς εἰδέναι χάριν αὐτῷ, ἵνα ἀξιώτεροι τοῦ λαμβάνειν παρ' αὐτοῦ γένωνται, οὐχ ἵνα τι καρπώσηται εἰς ἑαυτόν. Βούλεται γὰρ τὰ ἀγαθὰ τούτους αἰτεῖν, ἵνα δεχόμενοι, αἴσθησιν τοῦ χορηγοῦντος ἔχωσιν. Χαίρει μὲν γὰρ τὰ παρ' ἑαυτοῦ διδοὺς, χαίρει δὲ μᾶλλον ἀξίοις διδοὺς, ὡς τῆς φιλανθρωπίας τρόπον τινὰ ἀτιμαζομένης, εἰ μὴ πρὸς εὐαισθήτους γένοιτο. Φίλωνος, ἐκ τοῦ αʹ τῶν ἐν Ἐξόδῳ. - Οταν οἱ τῶν σπαρτῶν καρποὶ τελειωθῶσιν, οἱ τῶν δένδρων γενέσεως ἀρχὴν λαμβάνουσιν, ἵνα δολιχεύωσιν αἱ τοῦ Θεοῦ χάριτες τὸν αἰῶνα, ἵνα ἄλλαι ἄλλην διαδεχόμεναι, καὶ συνάπτουσαι τέλη μὲν ἀρχαῖς, ἀρχὰς δὲ τέλεσιν, ἀτελεύτητοι ὦσιν. 96.541 Ἐκ τοῦ βʹ τῶν αὐτῶν. -Αἱ τοῦ Θεοῦ χάριτες οὐ μόνον ἀναγκαῖα παρέχονται, ἀλλὰ καὶ ὅσα πρὸς περιττὴν καὶ δαψιλεστέραν ἀπόλαυσιν. ΤΙΤΛ. Ιʹ. - Περὶ Χριστιανισμοῦ, καὶ τῆς ἐξ ἐθνῶν Ἐκκλησίας. Τοῦ ἁγίου Ἰγνατίου, ἐκ τῆς πρὸς Ἐφεσίους Ἐπιστολῆς. -Πρέπον ἐστὶ μὴ μόνον ἀκούειν Χριστιανοὺς, ἀλλὰ καὶ εἶναι. ΣΤΟΙΧΕΙΟΝ Ψ. ΤΙΤΛ. Αʹ. - Περὶ ψυχῆς καὶ νοῦ. Τοῦ ἁγίου Εἰρηναίου. -Αἱ ψυχαὶ ἀπέρχονται εἰς τὸν τόπον τὸν ἀφωρισμένον, κ. τ. ἑ. ΤΙΤΛ. ∆ʹ. - Περὶ ψεύδους καὶ συκοφαντίας. Σευηριανοῦ ἐπισκόπου Γαβάλων. -Τὸ ψεῦδος ὅταν θέλῃ πιστευθῆναι, ἐὰν μὴ πήξῃ θεμέλιον δοκούσης ἀληθείας, οὐ πιστεύεται. ΣΤΟΙΧΕΙΟΝ Ω. ΤΙΤΛ. Περὶ ὥρας θανάτου. ∆ιδύμου, ἐκ τοῦ λόγου τοῦ εἰς τὸν Ἰώβ. - ̔Η τῶν ἁμαρτημάτων μετάνοια, καθαρὸν ποιεῖ τοῦ μετανοοῦντος τὸν νοῦν. Τοῦ αὐτοῦ, εἰς τὸν Λὼτ καὶ τὸν ∆αβίδ. -Τὴν παροῦσαν ἀρετὴν ὁ Θεὸς ἀποδεχόμενος, τῶν παλαιῶν ἁμαρτημάτων ἀμνημονεύει. Ἰωσήππου, ἐκ τοῦ λόγου τοῦ ἀναγεγραμμένου κατὰ Πλάτωνος. -Καὶ οὗτος μὲν ὁ περὶ δαιμόνων λόγος. Περὶ δὲ ᾅδου ἐν ᾧ συνέχονται αἱ ψυχαὶ δικαίων τε καὶ ἀδίκων, ἀναγκαῖον εἰπεῖν. Ὁ ᾅδης τόπος ἐστὶν ἐν τῇ κτίσει