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of spirits and of interpretation. Knowing this, the teacher said, "For the discernment of what is better."

RHD (174). BY THE SAME, FROM THE DISCOURSE TO HERO THE PHILOSOPHER...

By the same, from the discourse to Hero the philosopher, on: "Events and contingent events."

An event (symbama), according to the grammarians, is a proposition composed of a noun and a verb that forms a complete thought, for example, "John walks." A contingent event (parasymbama) is a proposition composed of a noun and a verb that does not form a complete thought, for example, "It concerns John." Thus, one who says, "John walks," has shown that he needs nothing else; but in saying, "It concerns John," he has omitted to say what it is that concerns him.

RHE (175). BY THE SAME, FROM THE FUNERAL ORATION FOR SAINT BASIL...

By the same, from the funeral oration for Saint Basil, on: "Therefore, concerning none of all things is it not the case that on which not of all things."

That whatever good thing one accepts, in that he certainly also makes progress, and is clearly pleased and exhorted by the things said about it. He is pleased, on the one hand, adding more to it in his soul as a pleasing matter, and on the other hand he is exhorted to greater progress in it, receiving from the praise of it a greater encouragement. "For of whom," says the teacher, "I know the praises, of them clearly also the progress," that is, 14Ε_162 of what things I know the praises, I also know clearly the progress toward virtue, that is, the increases, of the people who accept them. Therefore, concerning none of all the praised things, to be sure, is there not one in which you would not certainly find the increase of those who rejoice in them; or, since the teacher, having set forth three things above—himself, his discourses, and the praisers of virtue—he elaborated on these things, after the manner of orators, applying the inductions to the three, and beginning the exposition first from himself, then passing through the midst of the praisers of virtue, he completed them in the discourses, since the theme concerning Saint Basil is both fitting for him, as a teacher and one who has put forth the discourse, and is longed for by those who love virtue, that is, by its praisers, since they long to know the ways of progress toward virtue through imitation, and is fitting for the discourses themselves, as they are revelatory of the good things of virtue. Therefore, concerning every man who has a praiseworthy life according to God, and especially of the great Basil, whether they are able to encompass all of it and to show, as a living and breathing image, the virtue of the man to his admirers, or whether they are not able to attain to its greatness, therefore, there is not one of all—of the discourse, of the speaker, and of the hearer—to which the beauty of the theme will not be fitting, or as it has been examined more accurately above.

RHS (176). ..». FOR LOFTY SPEECH PLAYS IN ALL MANNER OF FORMS, JUDGING, AS IT WILLS..».

By the same, from the epics, on: "For lofty speech plays in all manner of forms, judging, as it might wish, the world that is here and there."

When the great David, driving his mind as through certain lattices of phenomena by 14Ε_164 faith alone in spirit toward the intelligible things, received a certain

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πνευμάτων καί τῆς ἑρμηνείας. Ὅπερ εἰδώς ὁ διδάσκαλος ἔφη, "Πρός διάκρισιν τοῦ βελτίονος».

ΡΟ∆ (174). ΤΟΥ ΑΥΤΟΥ, ΕΚ ΤΟΥ ΕΙΣ ΗΡΩΝΑ ΤΟΝ ΦΙΛΟΣΟΦΟΝ ΛΟΓΟΥ...

Τοῦ αὐτοῦ, ἐκ τοῦ εἰς Ἤρωνα τόν φιλόσοφον λόγου εἰς τό· «Συμβάματα καί παρασυμβάματα».

Σύμβαμά ἐστι κατά γραμματικούς πρότασις ἐξ ὀνόματος καί ῥήματος

αὐτοτελῆ διάνοιαν ἀπαρτίζουσα, οἷον, " Ἰωάννης περιπατεῖ. " Παρασύμβαμα δέ ἐστι πρότασις ἐξ ὀνόματος καί ῥήματος οὐκ αὐτοτελῆ διάνοιαν ἀπαρτίζουσα, οἷον Ἰωάννη μέλει. Φήσας οὖν τις, " Ἰωάννης περιπατεῖ, " οὐδενός ἑτέρου χρῄζειν ἔδειξε εἰπών δέ, " Ἰωάννῃ μέλει, " περί τίνος αὐτῷ μέλει παρέλειψεν εἰπεῖν.

ΡΟΕ (175). ΤΟΥ ΑΥΤΟΥ ΕΚ ΤΟΥ ΕΙΣ ΤΟΝ ΑΓΙΟΝ ΒΑΣΙΛΕΙΟΝ ΕΠΙΤΑΦΙΟΥ...

Τοῦ αὐτοῦ ἐκ τοῦ εἰς τόν ἅγιον Βασίλειον ἐπιταφίου, εἰς τό· «Ἐπ᾿ οὐδενός οὖν τῶν ἁπάντων οὐκ ἔστιν ἐφ᾿ ὅτῳ οὐχί τῶν ἁπάντων».

Ὅτι ποτέ τις ἀποδέχεται τῶν καλῶν, κατ᾿ ἐκεῖνο 1408 πάντως καί

ποιεῖται τήν ἐπίδοσιν καί τοῖς περί αὐτοῦ λεγομένοις δῆλον ἤδεται καί παρακαλεῖται. Ἥδεται μέν προστιθέμενος αὐτῷ πλέον κατά ψυχήν ὡς καταθυμίῳ πράγματι, παρακαλεῖται δέ τῆς κατ᾿ αὐτό πλείονος ἐπιδόσεως, ἐκ τοῦ περί αὐτοῦ δεχόμενος ἐπαίνου μείζονα προτροπήν. " Ὧν γάρ, φησίν ὁ διδάσκαλος, τούς ἐπαίνους οἶδα, τούτων σαφῶς καί ἐπιδόσεις», τουτέστιν, 14Ε_162 ὧν οἶδα πραγμάτων τούς ἐπαίνους, καί τῶν ἀποδεχομένων αὐτά σαφῶς ἀνθρώπων τάς εἰς ἀρετήν ἐπιδόσεις, ἤγουν ἐπαυξήσεις, ἐπίσταμαι. Ἐπ᾿ οὐδενός οὖν τῶν πραγμάτων πάντων δηλονότι τῶν ἐπαινουμένων οὐκ ἔστιν ἐφ᾿ ᾧτινι οὐχί πάντως τῶν ἐπ᾿ αὐτοῖς ἡδομένων εὕροις τήν ἐπαύξησιν· ἤ ἐπειδή τρία προθείς ὁ διδάσκαλος ἀνωτέρω, ἑαυτόν, τούς λόγους, τούς τῆς ἀρετῆς ἐπαινέτας, ἐν τούτοις περιλαβών κατά ῥήτορας ἐξήπλωσε, τάς ἐπαγωγάς τοῖς τρισίν ἐφαρμόσας, καί ἐξ ἑαυτοῦ πρότερον τῆς ἀποδόσεως ἀρξάμενος, εἶτα διά μέσων τῶν ἀρετῆς ἐπαινετῶν διελθών, εἰς τούς λόγους αὐτάς ἐπλήρωσεν, ὡς τῆς κατά τόν ἅγιον Βασίλειον ὑποθέσεως καί αὐτῷ πρεπούσης, ὡς διδασκάλῳ, καί τοῦ λόγου προβεβλημένῳ, καί τοῖς ἀγαπῶσι τήν ἀρετήν, ἤγουν τοῖς αὐτῆς ἐπαινέταις, πεποθημένης, οἷα ποθοῦσι γνῶναι τούς τρόπους τῆς διά μιμήσεως εἰς ἀρετήν ἐπιδόσεως, καί τοῖς λόγοις αὐτοῖς ἁρμοζούσης, ὡς ἐκφαντορικοῖς τῶν κατ᾿ ἀρετήν καλῶν. Παντός μέν οὖν ἀνδρός βίον ἔχοντος κατά Θεόν ἐπαινούμενον, μάλιστα δέ Βασιλείου τοῦ πάνυ, κἄν τε δυνηθῶσι πᾶσαν περιλαβεῖν, καί ὥσπερ εἰκόνα ζῶσαν καί ἔμψυχον ὑποδεῖξαι τοῖς ἐρασταῖς τήν τοῦ ἀνδρός ἀρετήν, κἄν τε μή δυνηθῶσι τοῦ ταύτης ἐφικέσθαι μεγέθους, ἐπ᾿ οὐδενός οὖν οὐκ ἔστι τῶν ἁπάντων, καί λόγου καί λέγοντος καί ἀκούοντος, ἐφ᾿ ᾣτινι τό τῆς ὑποθέσεως καλόν οὐχ ἁρμόσει, ἤ καθώς ἀνωτέρω ἀκριβέστερον μᾶλλον ἐξήτασται.

ΡΟS (176). ..». ΠΑΙΖΕΙ ΓΑΡ ΛΟΓΟΣ ΑΙΠΥΣ ΕΝ ΕΙ∆ΕΣΙ ΠΑΝΤΟ∆ΑΠΟΙΣΙ, ΚΡΙΝΑΣ, ΩΣ

ΕΘΕΛΟΙ..». Τοῦ αὐτοῦ ἐκ τῶν ἐπῶν, εἰς τό· «Παίζει γάρ λόγος αἰπύς ἐν εἴδεσι

παντοδαποῖσι, κρίνας, ὡς ἐθέλοι, κόσμον ἐόν ἔνθα καί ἔνθα». Ἡνίκα τόν νοῦν ὡς διά κλείθρων τινῶν τῶν φαινομένων ὁ 14Ε_164

μέγας ∆αβίδ κατά μόνην πίστιν ἐν πνεύματι πρός τά νοητά διελάσας ἐδέξατό τινα