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a parallel life; for nothing is parallel. Therefore it must rather be said, in lives considered alongside each other, and, of men examined alongside each other. And Hellanicus relates this, in the suitable things, not in the suitable things. In geometry, however, a parallel line is already commonly spoken of, and parallel circles. But one must investigate whether the phrase ‘from parallel’ has been said by any of the approved authors. I for my part do not think so. Paradise. Since God was about to form man from visible and invisible creation according to His own image and after His likeness, as a king and ruler of all the earth and the things in it, He established for him beforehand a kind of palace, in which dwelling he lived a blessed and all-happy life. And this is the divine paradise, planted by the hands of God in Eden; and Eden is interpreted as delight; situated in the east, higher than all the earth, temperate, and shining round about with the most subtle and pure air, abounding in evergreen plants, full of fragrance, filled with light, surpassing every conception of perceptible season and beauty. Some, then, imagined paradise as perceptible, others as intelligible; but to me, at least, it seems that, just aspi.1502 man was created at once perceptible and intelligible, so also his most sacred precinct was at once perceptible and intelligible, having a twofold aspect. With his body, lodging in the most divine and exceedingly beautiful place, as has been said; but with his soul, passing his time in a higher and incomparable and more beautiful manner, having God as the indwelling home, and having Him as a glorious garment, and being clothed with His grace, and delighting in the single most sweet fruit of the contemplation of Him, being nourished in this way like another angel; which indeed has also been named the tree of life. For the sweetness of the divine partaking imparts a life not interrupted by death to those who partake, which indeed God called every tree, saying, of every tree that is in paradise you shall eat. For He Himself is the all, in whom and through whom the all subsists. And the tree of the knowledge of good and evil is the discernment of manifold contemplation. And this is the full knowledge of one's own nature, which is good for the perfect and for those who have lived in divine contemplation, publicizing from itself the mighty work of the Creator to those who do not fear change because they have through time arrived at a certain state of such contemplation; but it is not good for those who are still young and more gluttonous in their desire, whom the care of their own body is wont to draw back and distract toward itself, on account of the uncertainty of their continuance in what is better and their not yet being firmly established in attendance on the only good. Thus I think paradise is twofold. And truly the divine fathers have handed this down, whether teaching in this way or that. pi.1503 And paradise is so called from the verb deusō, I wet, the noun deusos, and paradise by the change of the upsilon to iota. But others say it is from making a deisan, which is a collection of plants. Parēoros. Hanging down in body, that is, relaxed. It also means one who is stretched out in length. Both are from aeirō, by dropping the iota of the aorist, and by lengthening the alpha to eta, ēoros and parēoros. Parthenios. He who teaches and accepts virginity above marriage. Parthenopipēs. He who looks around at women. From optō, opteuō, comes opipēs pi.1504 and in composition parthenopipēs. But those from opipeuō are written with an iota, such as paidopipēs, gynaikopipēs. Parthenōnes. The monasteries, the hermitages. Pareias. A snake so called. But parias stone, with an iota. Parnopas. Wild bees. Paroinos. An insolent man, a brawler, a drunkard; dissolute. Paroikos. The sojourner. Parepidēmos. A wayfarer; a passer-by. Paredros. Sitting beside. Pareisaktous. Foreign. pi.1505 Pastos. From passein, to sprinkle, to embellish. Or because in it we are fed. From pasasthai, which is to eat or to taste. Passōn. A comparative name. As from bradys comes braōn, so also from pachys comes passōn. Pappos. From the address of small children.

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ληλον βίον· οὐδὲν γάρ ἐστιν αλληλον. μᾶλλον ουν λεκτέον, ἐν τοῖς βίοις τοῖς παρ' ἀλλήλους θεωρημένοις, καὶ, τῶν ἀνδρῶν τῶν παρ' ἀλλήλους ἐξητασμένων. καὶ ̔Ελλάνικος τοῦτο ἱστορεῖ, ἐν τοῖς κατάλληλα, οὐκ ἐν τοῖς καταλλήλοις. ἐν μέντοι γεωμετρίαις συνήθως ηδη λέγεται παράλληλος εὐθεῖα, καὶ κύκλοις παραλλήλοις. ἐπισκέψασθαι δὲ χρὴ, εἰ τὸ ἐκ παραλλήλου ειρηται ὑπό τινος τῶν δοκίμων. ἐγὼ μὲν οὐκ οιμαι. Παράδεισοσ. ἐπειδὴ εμελλεν ὁ θεὸς ἐξ ὁρατῆς καὶ ἀοράτου κτίσεως πλαστουργεῖν τὸν ανθρωπον κατ' οἰκείαν εἰκόνα τὲ καὶ καθ' ὁμοίωσιν, ωσπέρ τινα βασιλέα καὶ αρχοντα πάσης τῆς γῆς καὶ τῶν ἐν αὐτῇ, προκαθίστησιν αὐτῷ οιον τι βασιλεῖον, ἐν ῳ διαιτώμενος μακαρίαν καὶ πανολβίαν εζη ζωήν. καὶ ουτος ἐστὶν ὁ θεῖος παράδεισος, θεοῦ χερσὶν ἐν ἐδὲμ πεφυτευμένος· ἐδὲμ δὲ τρυφὴ ἑρμηνεύεται· ἐν τῇ ἀνατολῇ μὲν πάσης τῆς γῆς ὑψηλότερος κείμενος, εὐκραὴς δὲ καὶ ἀέρι λεπτοτάτῳ καὶ καθαρωτάτῳ περιλαμπόμενος, φυτοῖς ἀειθαλέσι κομῶν, εὐωδίας πλήρης, φωτὸς εμπλεως, ωρας πάσης αἰσθητῆς καὶ κάλλους ὑπερβαίνων εννοιαν. τινὲς μὲν ουν τὸν παράδεισον αἰσθητὸν ἐφαντάσθησαν, ετεροι δὲ νοητόν· πλὴν ἐμοίγε δοκεῖ, ωσpi.1502 περ ὁ ανθρωπος αἰσθητὸς καὶ νοητὸς αμα δεδημιούργητο, ουτω καὶ τὸ τούτου ἱερώτατον τέμενος αἰσθητὸν αμα καὶ νοητὸν καὶ διπλῆν εχον τὴν εμφασιν. τῷ μὲν σώματι ἐν τῷ θειοτάτῳ χώρῳ καὶ ὑπερκαλλεῖ, καθὼς ειρηται, αὐλιζόμενος· τῇ δὲ ψυχῇ ἐν ὑπερτέρῳ καὶ ἀσυγκρίτῳ καὶ περικαλλεστέρῳ τρόπῳ διατρίβων, θεὸν εχων οικον τὸν ενοικον, καὶ αὐτὸν εχων εὐκλεὲς περιβόλαιον, καὶ τὴν αὐτοῦ περιβεβλημένος χάριν, καὶ τοῦ μόνου γλυκυτάτου καρποῦ τῆς αὐτοῦ θεωρίας κατατρυφῶν, οιά τις αγγελος αλλος ταύτῃ τρεφόμενος· οπερ δὴ καὶ ξύλον ὠνόμασται ζωῆς. ζωῆς γὰρ θανάτῳ μὴ διακοπτομένης ἡ γλυκύτης τῆς θείας μεθέξεως τοῖς μεταλαμβάνουσι μεταδίδωσιν, ο δὴ πᾶν ξύλον ὁ θεὸς ἐκάλεσεν, ἀπὸ παντὸς ξύλου, φήσας, τοῦ ἐν τῷ παραδείσῳ βρώσει φάγεσθαι. αὐτὸς γάρ ἐστι τὸ πᾶν, ἐν ῳ καὶ δι' ου τὸ πᾶν συνέστηκε. τὸ δὲ τῆς τοῦ καλοῦ τε καὶ κακοῦ γνώσεως ξύλον ἡ τῆς πολυσχεδοῦς θεωρίας διάγνωσις. αυτη δέ ἐστιν ἡ τῆς οἰκείας φύσεως ἐπιδιάγνωσις, ητις καλὴ μὲν ἐν τοῖς τελείοις καὶ ἐν τῇ θείᾳ θεωρίᾳ βεβιωκόσιν ἐξ αὐτῆς τὴν τοῦ δημιουργοῦ μεγαλουργίαν δημοσιεύουσαν τοῖς μὴ δεδιόσι μετάπτωσιν διὰ τὸ ἐκ τοῦ χρόνου εἰς εξιν τινὰ τῆς τοιαύτης ἐληλακέναι θεωρίας· οὐ καλὴ δὲ τοῖς νέοις ετι καὶ τὴν εφεσιν λιχνοτέροις, ους διὰ τὸ ἀβέβαιον τῆς ἐν τῷ κρείττονι διαμονῆς καὶ τῷ μήπω παγίως ἐνεδρασθῆναι τῇ τοῦ μόνου καλοῦ προσεδρίᾳ ἡ τοῦ οἰκείου κηδεμονία σώματος πρὸς ἑαυτὴν ἀνθέλκειν καὶ περισπᾷν πέφυκεν. ουτω διπλοῦν οιμαι τὴν παράδεισον. καὶ ἀληθῶς οἱ θεῖοι πατέρες παρέδωκαν, ειτε ουτως ειτε ουτως διδάξαντες. pi.1503 παράδεισος δὲ ειρηται παρὰ τὸ δεύσω, τὸ βρέχω, ῥῆμα ονομα δεῦσος, καὶ παράδεισος τροπῇ τοῦ υ εἰς ι. οἱ δέ φασιν παρὰ τὸ δεῖσαν ποιεῖσθαι, ο ἐστι τῶν βοτανῶν συλλογήν. Παρήοροσ. παρῃωρημένος τῷ σώματι, τουτέστιν ἐκλελυμένος. λέγεται δὲ καὶ ὁ εἰς μῆκος ἐκτεταμένος. ἀμφότερα ἀπὸ τοῦ ἀείρω, κατὰ ἀποβολὴν τοῦ ˉι αορος, καὶ ἐκτάσει τοῦ ˉα εἰς ˉη ηορος καὶ παρήορος. Παρθένιοσ. ὁ διδάσκων καὶ ἀποδεχόμενος τὴν παρθενίαν ὑπὲρ τὸν γάμον. Παρθενοπίπησ. ὁ περιβλεπόμενος τὰς γυναῖκας. παρὰ τὸ οπτω, ὀπτεύω, γίνεται ὀπίπης pi.1504 καὶ ἐν συνθέσει παρθενοπίπης. τὰ δὲ διὰ τοῦ ὀπιπεύω διὰ τοῦ ˉι γράφεται, οιον παιδοπίπης, γυναικοπίπης. Παρθενῶνεσ. τὰ μοναστήρια, τὰ ἀσκητήρια. Παρείασ. οφις ουτω καλούμενος. παρίας δὲ λίθος, ˉι. Πάρνοπασ. ἀγρίας μελίσσας. Πάροινοσ. ὑβριστὴς, πλήκτης, μέθυσος· εκλυτος. Πάροικοσ. ὁ παρεπίδημος. Παρεπίδημοσ. διαβάτης· παροδίτης. Πάρεδροσ. παρακαθήμενος. Παρεισάκτουσ. ἀλλοτρίους. pi.1505 Παστόσ. παρὰ τὸ πάσσειν, τὸ ποικίλλειν. η διὰ τὸ ἐν αὐτῷ ἡμᾶς σιτεῖσθαι. παρὰ τὸ πάσασθαι, ο ἐστι φαγεῖν η γεύσασθαι. Πάσσων. ονομα συγκριτικόν. ὡς παρὰ τὸ βραδὺς γίνεται βράων, ουτω καὶ παρὰ τὸ παχὺς πάσσων. Πάπποσ. ἀπὸ τῆς μικρῶν παίδων προσφωνήσεως.