falsehood, form, wall, and the like, are properispomenon; but the paroxytones and the proparoxytones and the properispomena, are in effect (barytone.) The word *oros* [mountain] has a smooth breathing on the O, why? The O before R has a smooth breathing, *oros*, *oregō*, *Orontēs*, *Orestēs*, except for *horō*, *horas*. HOLY is a part of speech, a noun of the derivative kind, 1υ∧ο∧1∧0ν∧ω⇔γ∧↓ω⇔γ∧α∧ρ∧α∧π∧0∧ ∴εδ 1=υ∧ο∧1∧0ν∧⏐ω⇔τ∧ 0∧ of a verbal [noun]. And from where does it come? From *hazō*, which means I revere, [come] *axios* and *hagios*. How many things does *azō* mean? Two, to revere, which also has a rough 84 [breathing], for it comes from *chazō*, to withdraw; for whom we revere, from him we also withdraw. Therefore, when the Chi departed, the rough breathing analogous to the Chi remained. It also means to dry, which also has a smooth breathing; for it comes from *zō*, and with the privative Alpha, *azō*, as if *ou zō* [not live], for dry things do not live, or from *hagos*, *hagios*. How many things does *hagios* mean? Two; both the pure, which is also its proper meaning, and the defiled, by antiphrasis. Why is it oxy(tone)? However, *hagnos* ... *Hagios*, the GI, I, why? Neuters in -OS, if the penult is A, those ending thus are formed through I; for example *hagos* *hagios*, *thalpos* *thalpios*, *pelagos* *pelagios*; but if the penult is not A, through the diphthong EI, for example *oros* *oreios*, *telos* *teleios*. Why is it proparoxytone? Whatever is derived from those in -OS through -IOS, with the I being short, is proparoxytone. The feminine, *hē hagia*; the rule: masculines in -OS that form a separate feminine, not being of common gender, if the preceding vowel is pure, or they have an R, form the feminine in A, for example *hagios hagia*, *hosios hosia*, *kyrios kyria*, *phoberos phobera*, apart from those with O in the penult, for then (if) the vowel is pure they form the feminine in E, for example *ogdoos ogdoē*, *oloos oloē*, *thoos thoē*; except for *athroos athroa*; but if it is not pure, they form the feminine in E, for example *sophos sophē*, *kalos kalē*. Why did he say, not being of common gender? Because compounds in -OS are of common gender, and the feminines are homophonous with the masculines, for example *ho philosophos* and *hē philosophos*, *ho athanatos* and *hē athanatos*; but if they are simple, they are not homophonous, for example *sophos* and *hē sophē*, *ho theos* and *hē thea*. The Attic writers, however, do the opposite; and if they are simple, they make the feminines homophonous with the masculines, for example *ho sophos* and *hē sophos*, *ho theos* and *hē theos*; for "I too am a god," says Hera; but if they are compound, they form it in E, for example *arizēlos arizēlē*, *athanatos athanatē*, as in "ageless and immortal" and the like. *Hē hagia*, the A is long, why? Feminines ending in A 85 formed from masculines, have the same quantity (time) in 85 the A as at the end of the genitive of the masculine. The neuter *to hagion*; the rule: every masculine declined isosyllabically, when it forms a neuter, makes it homophonous and homotonic with the accusative, *ton sophon*, *to sophon*, *ton hagion*, *to hagion*. ANNOUNCING, what part of speech is it? A participle. The stem, *diangellō*, of the 5th conjugation of the barytones, of compound form. And from what was it compounded? From the preposition *dia* and *angelos*. And *angelos*, from where? From *agō* [comes] *agelos*, and with the pleonasm of the Gamma, *angelos*, the one who brings messages (*angelias agōn*). The G is unaspirated, why? Words through -ELOS of more than two syllables, whether masculine or feminine, are proparoxytone, written with only the unaspirated E, for example *ampelos*, *dikellos*, *angelos*, *pempelos*, (*ho gerōn*), and anything similar. What is the difference between *angelos*, *autangelos*, and *exangelos*? There is a difference; for *angelos* is said of the one who brings messages, but *exangelos* is the one who brings messages out. COMMAND, a neuter verbal noun. And from where does it come? From *prostassō*; this from the preposition *pros* and *tassō* [makes] *prostassō*, and the future *prostaxō*, the perfect *peprostacha*, and it ought to be *eprostacha*; but if a mute is found before the immutable [vowel] in the speech of the common dialect, the perfect is reduplicated. And what is the rule of the common [dialect]? Either when two [consonants] follow a short or shortened vowel

ψεῦδος, ει᾿῀δος, τεῖχος, καὶ τὰ ο῾´μοια, προπερισπῶνται· α᾿λλὰ τὰ παροξύτονα καὶ τὰ προπαροξύτονα καὶ τὰ προπερισπωμένα, δυνάμει (βα ρύτονα.) Τὸ ο᾿´ρος ει᾿ς τὸ Ο ψιλὴν, διατί; Τὸ Ο πρὸ τοῦ Ρ ψι λοῦται, ο᾿´ρος, ο᾿ρε´γω,Ὀρόντης,Ὀρέστης, πλὴν τοῦ ὁρῶ, ὁρᾷς. ἍΓΙΟΝ μέρους λόγου ε᾿στὶν ο᾿νο´ματος ει᾿´δους παραγώγου, 1υ∧ο∧1∧0ν∧ω⇔γ∧↓ω⇔γ∧α∧ρ∧α∧π∧0∧ ∴εδ 1=υ∧ο∧1∧0ν∧⏐ω⇔τ∧ 0∧ ῥηματικοῦ. Καὶ πόθεν γίνεται; Παρὰ τὸ α῾´ζω, τὸ σέβομαι, α᾿´ζιος καὶ α῾´γιος. Τὸ α᾿´ζω πόσα σημαίνει; ∆ύο, τὸ σέβομαι, ο῾´περ καὶ δασύ 84 νεται, α᾿πο` γὰρ τοῦ χάζω τὸ ὑποχωρῶ γέγονε· ο῾`ν γὰρ σε βόμεθα, τοῦτον καὶ ὑποχωροῦμεν.Ἀναχωρήσαντος ου᾿῀ν τοῦ Χ, ε᾿´μεινεν ἡ ἀναλογοῦσα τῷ Χ δασεῖ. Σημαίνει δὲ καὶ τὸ ξηραίνω, ο῾´περ καὶ ψιλοῦται· α᾿πο` γὰρ τοῦ ζῶ γέγονε, καὶ μετὰ τοῦ στερητικοῦ Α α᾿´ζω, οἱονεὶ ου᾿´ζω, τὰ γὰρ ξηρὰ ου᾿ ζῆ, η᾿` παρὰ τὸ α῾´γος α῾´γιος. Τὸ α῾´γιος πόσα σημαίνει; ∆ύο· τό τε καθαρὸν, ο῾´περ καὶ κυρίως, καὶ τὸ ῥυπαρὸν, κατὰ α᾿ντίφρασιν. ∆ιατί ὀξύ(νεται); Τὸ μέντοι ἁγνός ... Ἅγιος τὸ ΓΙ Ι διατί; Τὰ ει᾿ς ΟΣ ου᾿δε´τερα, ει᾿ μὲν τῷ Α παραλήγεται, τὰ δι' αυ᾿τω῀ν παραλήγοντα διὰ τοῦ Ι σχηματί ζεται· οι῾῀ον α῾´γος α῾´γιος, θάλπος θάλπιος, πέλαγος πελάγιος· ει᾿ δὲ μὴ παραλήγει τῷ Α διὰ τῆς ΕΙ διφθόγγου, οι῾῀ον ο᾿´ρος ο᾿´ρειος, τέλος τέλειος. ∆ιατί προπαροξύνεται;Ὅσα α᾿πο` τῶν ει᾿ς ΟΣ διὰ τοῦ ΙΟΣ παρῆκται, συνεσταλμένου ο᾿´ντος τοῦ Ι, προπαροξύνεται. Τὸ θηλυκὸν, ἡ ἁγία· ὁ κανών· τὰ ει᾿ς ΟΣ α᾿ρσενικὰ ποιοῦντα κατ' ι᾿δι´αν θηλυκὸν, μὴ ο᾿´ντα κοινὰ τῷ γένει, ει᾿ μὲν καθαριεύουσι, η᾿` τὸ Ρ ε᾿´χουσιν, ει᾿ς Α ποιοῦσι τὸ θηλυκὸν, οι῾῀ον α῾´γιος ἁγία, ο῾´σιος ὁσία, κύριος κυρία, φοβερὸς φοβερὰ, χωρὶς τῶν παραληγόντων τῷ Ο, τότε γὰρ (α᾿`ν) καθα ριεύωσιν ει᾿ς Η ποιοῦσι τὸ θηλυκὸν, οι῾῀ον ο᾿´γδοος ο᾿γδόη, ο᾿λοὸς ο᾿λοὴ, θοὸς θοή· πλὴν τοῦ ἀθρόος α᾿θρόα· ει᾿ δὲ ου᾿ καθαριεύει, ει᾿ς Η ποιοῦσι τὸ θηλυκὸν, οι῾῀ον σοφὸς σοφὴ, καλὸς καλή. ∆ιατί ει᾿῀πε, μὴ ο᾿´ντα κοινὰ τῷ γένει; ∆ιότι τὰ ει᾿ς ΟΣ σύνθετα κοινά ει᾿σι τῷ γένει, καὶ ὁμόφωνα τὰ θηλυκὰ τοῖς α᾿ρσενικοῖς, οι῾῀ον ὁ φιλόσοφος καὶ ἡ φιλόσοφος, ὁ ἀθάνατος καὶ ἡ ἀθά νατος· ει᾿ δὲ ἁπλᾶ, ου᾿χ ὁμοφωνοῦσιν, οι῾῀ον σοφὸς καὶ ἡ σοφὴ, ὁ θεὸς καὶ ἡ θεά. Οἱ μέντοιἈττικοὶ ποιοῦσι τὸ ἐναντίον· καὶ ει᾿ μέν ει᾿σιν ἁπλᾶ, ποιοῦσιν ὁμόφωνα τὰ θηλυκὰ τοῖς α᾿ρσενικοῖς, οι῾῀ον ὁ σοφὸς καὶ ἡ σοφὸς, ὁ θεὸς καὶ ἡ θεός· καὶ γὰρ ε᾿γω` θεός ει᾿μι, φησὶν ἡἭρα· ει᾿ δὲ σύνθετα, ποιοῦσιν ει᾿ς Η, οι῾῀ον α᾿ρι´ζηλος α᾿ριζήλη, α᾿θα´νατος α᾿θανάτη, ὡς τὸ α᾿γη´ραον α᾿θανάτην τε καὶ τὰ ο῾´μοια. Ἡ ἁγία τὸ Α μακρὸν, διατί; Τὰ ει᾿ς Α λήγοντα θηλυκὰ 85 παρεσχηματισμένα α᾿ρσενικοῖς, ὁμόφωνον(χρονον) ε᾿´χουσι τῷ 85 (τὸ) Α τῷ τέλει τῆς γενικῆς τοῦ ἀρσενικοῦ. Τὸ ου᾿δε´τερον τὸ α῾´γιον· ὁ κανών· πᾶν α᾿ρσενικὸν ι᾿σοσυλλάβως κλινόμενον, ἡνίκα ποιεῖ ου᾿δε´τερον, ὁμόφωνον αυ᾿το` ποιεῖ καὶ ὁμότονον τῇ αι᾿τια τικῇ, τὸν σοφὸν, τὸ σοφὸν, τὸν α῾´γιον, τὸ α῾´γιον. ∆ΙΑΓΓΈΛΛΩΝ, ποίου μέρους λόγου ε᾿στί; Μετοχῆς. Τὸ θέμα, διαγγέλλω, συζυγίας εʹ τῶν βαρυτόνων, σχήματος συνθέτου. Καὶ πόθεν συνετέθη;Ἐκ τῆς διὰ προθέσεως καὶ τοῦ α᾿´γγελος. Τὸ δὲ α᾿´γγελος πόθεν; Παρὰ τὸ α᾿´γω α᾿´γελος, καὶ πλεονασμῷ τοῦ Γ α᾿´γγελος, ὁ τὰς α᾿γγελίας α᾿´γων. Τὸ Γ ψιλὸν, διατί; Τὰ διὰ τοῦ ΕΛΟΣ ὑπὲρ δύο συλλαβὰς, ει᾿´τε α᾿ρσενικὰ ει᾿´τε θηλυκὰ, προπαροξύνονται(ύτονα), διὰ μόνου τοῦ Ε ψιλοῦ γράφονται, οι῾῀ον α᾿´μπελος, δίκελλος, α᾿´γγελος, πέμπελος, (ὁ γέρων,) καὶ ει᾿´ τι ο῾´μοιον. Τί διαφέρει α᾿´γγελος αυ᾿τα´γγελος καὶ ἐξάγγελος; ∆ια φέρει· α᾿´γγελος μὲν γὰρ λέγεται ὁ τὰς α᾿γγελίας α᾿´γων, ε᾿ξα´γγελος δὲ, ὁ ε᾿´ξω τὰς α᾿γγελίας α᾿´γων. ΠΡΌΣΤΑΓΜΑ, ο᾿´νομα ου᾿δε´τερον ῥηματικόν. Καὶ πόθεν γίνεται; Παρὰ τὸ προστάσσω· τοῦτο παρὰ τὴν πρὸς πρό θεσιν καὶ τὸ τάσσω προστάσσω, καὶ ὁ μέλλων προστάξω, ὁ παρακείμενος πεπρόσταχα, καὶ ω᾿´φειλεν ει᾿῀ναι ε᾿πρόσταχα· ἐὰν δὲ εὑρεθῇ α᾿´φωνον πρὸ τοῦ ἀμεταβόλου τῷ λόγῳ τῆς κοινῆς διαλέκτου, α᾿ναδιπλασιάζεται ὁ παρακείμενος. Καὶ πῶς ε᾿´στιν ὁ λόγος τῆς κοινῆς;Ἢ ο῾´ταν βραχὺ(εῖ) η᾿` βραχυ νομένῳ φωνήεντι ε᾿πιφέρηται δύο