Writings of Clement of Alexandria (Exhortation, Instructor, Stromata)

Of things stated, some are stated without connection; as, for example, “man” and “runs,” and whatever does not complete a sentence, which is either true or false. And of things stated in connection, some point out “essence,” some “quality,” some “quantity,” some “relation,” some “where,” some “when,” some “position,” some “possession,” some “action,” some “suffering,” which we call the elements of material things after the first principles. For these are capable of being contemplated by reason. But immaterial things are capable of being apprehended by the mind alone, by primary application. And of those things that are classed under the ten Categories, some are predicated by themselves (as the nine Categories), and others in relation to something.

And, again, of the things contained under these ten Categories, some are Univocal, as ox and man, as far as each is an animal. For those are Univocal terms, to both of which belongs the common name, animal; and the same principle, that is definition, that is animate essence. And Heteronyms are those which relate to the same subject under different names, as ascent or descent; for the way is the same whether upwards or downwards. And the other species of Heteronyms, as horse and black, are those which have a different name and definition from each other, and do not possess the same subject. But they are to be called different, not Heteronyms. And Polyonyms are those which have the same definition, but a different name, as, hanger, sword, scimitar. And Paronyms are those which are named from something different, as “manly” from “manliness.”

Equivocal terms have the same name, but not the same definition, as man, - both the animal and the picture. Of Equivocal terms, some receive their Equivocal name fortuitously, as Ajax, the Locrian, and the Salaminian; and some from intention; and of these, some from resemblance, as man both the living and the painted; and some from analogy, as the feet of Ida, and our feet, because they are beneath; some from action, as the foot of a vessel, by which the vessel sails, and our foot, by which we move. Equivocal terms are designated from the same and to the same; as the book and scalpel are called surgical, both from the surgeon who uses them, and with reference to the surgical matter itself.

ON THE DIFFERENT KINDS OF CAUSES. Of Causes, some are Procatarctic and some Synectic, some Co-operating, some Causes sine quâ non. Those that afford the occasion of the origin of anything first, are Procatarctic; as beauty is the cause of love to the licentious; for when seen by them, it alone produces the amorous inclination, but not necessarily. Causes are Synectic (which are also univocally perfect of themselves) whenever a cause is capable of producing the effect of itself, independently. Now all the causes may be shown in order in the case of the learner. The father is the Procatarctic cause of learning, the teacher the Synectic, and the nature of the learner the Co-operating cause, and time holds the relation of the Cause sine quâ non. Now that is properly called a cause which is capable of effecting anything actively; since we say that steel is capable of cutting, not merely while cutting, but also while not cutting. Thus, then, the capability of causing (τὸ παρεκτικὸν) signifies both; both that which is now acting, and that which is not yet acting, but which possesses the power of acting.

Some, then, say that causes are properties of bodies; and others of incorporeal substances; others say that the body is properly speaking cause, and that what is incorporeal is so only catachrestically, and a quasi-cause. Others, again, reverse matters, saying that corporeal substances are properly causes, and bodies are so improperly; as, for example, that cutting, which is an action, is incorporeal, and is the cause of cutting which is an action and incorporeal, and, in the case of bodies, of being cut, - as in the case of the sword and what is cut [by it]. The cause of things is predicated in a threefold manner. One, What the cause is, as the statuary; a second, Of what it is the cause of becoming, a statue; and a third, To what it is the cause, as, for example, the material: for he is the cause to the brass of becoming a statue. The being produced, and the being cut, which are causes to what they belong, being actions, are incorporeal.

According to which principle, causes belong to the class of predicates (κατηγορημάτων), or, as others say, of dicta (λεκτῶν) (for Cleanthes and Archedemus call predicates dicta); or rather, some causes will be assigned to the class of predicates, as that which is cut, whose case is to be cut; and some to that of axioms, - as, for example, that of a ship being made, whose case again is, that a ship is being made. Now Aristotle denominates the name of such things as a house, a ship, burning, cutting, an appellative. But the case is allowed to be incorporeal. Therefore that sophism is solved thus: What you say passes through your mouth. Which is true. You name a house. Therefore a house passes through your mouth. Which is false. For we do not speak the house, which is a body, but the case, in which the house is, which is incorporeal.

And we say that the house-builder builds the house, in reference to that which is to be produced. So we say that the cloak is woven; for that which makes is the indication of the operation. That which makes is not the attribute of one, and the cause that of another, but of the same, both in the case of the cloak and of the house. For, in as far as one is the cause of anything being produced, in so far is he also the maker of it. Consequently, the cause, and that which makes, and that through which (δι’ ὅ), are the same. Now, if anything is “a cause” and “that which effects,” it is certainly also “that through which.” But if a thing is “that through which,” it does not by any means follow that it is also “the cause.” Many things, for instance, concur in one result, through which the end is reached; but all are not causes. For Medea would not have killed her children, had she not been enraged. Nor would she have been enraged, had she not been jealous. Nor would she have been this, if she had not loved. Nor would she have loved, had not Jason sailed to Colchi. Nor would this have taken place, had the Argo not been built. Nor would this have taken place, had not the timbers been cut from Pelion. For though in all these things there is the case of “that through which,” they are not all “causes” of the murder of the children, but only Medea was the cause. Wherefore, that which does not hinder does not act. Wherefore, that which does not hinder is not a cause, but that which hinders is. For it is in acting and doing something that the cause is conceived.

Besides, what does not hinder is separated from what takes place; but the cause is related to the event. That, therefore, which does not hinder cannot be a cause. Wherefore, then, it is accomplished, because that which can hinder is not present. Causation is then predicated in four ways: The efficient cause, as the statuary; and the material, as the brass; and the form, as the character; and the end, as the honour of the Gymnasiarch.

The relation of the cause sine quâ non is held by the brass in reference to the production of the statue; and likewise it is a [true] cause. For everything without which the effect is incapable of being produced, is of necessity a cause; but a cause not absolutely. For the cause sine quâ non is not Synectic, but Co-operative. And everything that acts produces the effect, in conjunction with the aptitude of that which is acted on. For the cause disposes. But each thing is affected according to its natural constitution; the aptitude being causative, and occupying the place of causes sine quâ non. Accordingly, the cause is inefficacious without the aptitude; and is not a cause, but a co-efficient. For all causation is conceived in action. Now the earth could not make itself, so that it could not be the cause of itself. And it were ridiculous to say that the fire was not the cause of the burning, but the logs, - or the sword of the cutting, but the flesh, - or the strength of the antagonist the cause of the athlete being vanquished, but his own weakness.

The Synectic cause does not require time. For the cautery produces pain at the instant of its application to the flesh. Of Procatarctic causes, some require time till the effect be produced, and others do not require it, as the case of fracture. Are not these called independent of time, not by way of privation, but of diminution, as that which is sudden, not that which has taken place without time? Every cause, apprehended by the mind as a cause, is occupied with something, and is conceived in relation to something; that is, some effect, as the sword for cutting; and to some object, as possessing an aptitude, as the fire to the wood. For it will not burn steel. The cause belongs to the things which have relation to something. For it is conceived in its relation to another thing. So that we apply our minds to the two, that we may conceive the cause as a cause.

The same relation holds with the creator, and maker, and father. A thing is not the cause of itself. Nor is one his own father. For so the first would become the second. Now the cause acts and affects. That which is produced by the cause is acted on and is affected. But the same thing taken by itself cannot both act and be affected, nor can one be son and father. And otherwise the cause precedes in being what is done by it, as the sword, the cutting. And the same thing cannot precede at the same instant as to matter, as it is a cause, and at the same time, also, be after and posterior as the effect of a cause. Now being differs from becoming, as the cause from the effect, the father from the son. For the same thing cannot both be and become at the same instant; and consequently it is not the cause of itself. Things are not causes of one another, but causes to each other. For the splenetic affection preceding is not the cause of fever, but of the occurrence of fever; and the fever which precedes is not the cause of spleen, but of the affection increasing.

Thus also the virtues are causes to each other, because on account of their mutual correspondence they cannot be separated. And the stones in the arch are causes of its continuing in this category, but are not the causes of one another. And the teacher and the learner are to one another causes of progressing as respects the predicate.

And mutual and reciprocal causes are predicated, some of the same things, as the merchant and the retailer are causes of gain; and sometimes one of one thing and others of another, as the sword and the flesh; for the one is the cause to the flesh of being cut, and the flesh to the sword of cutting. [It is well said,] “An eye for an eye, life for life.” For he who has wounded another mortally, is the cause to him of death, or of the occurrence of death. But on being mortally wounded by him in turn, he has had him as a cause in turn, not in respect of being a cause to him, but in another respect. For he becomes the cause of death to him, not that it was death returned the mortal stroke, but the wounded man himself. So that he was the cause of one thing, and had another cause. And he who has done wrong becomes the cause to another, to him who has been wronged. But the law which enjoins punishment to be inflicted is the cause not of injury, but to the one of retribution, to the other of discipline. So that the things which are causes, are not causes to each other as causes.

It is still asked, if many things in conjunction become many causes of one thing. For the men who pull together are the causes of the ship being drawn down; but along with others, unless what is a joint cause be a cause. Others say, if there are many causes, each by itself becomes the cause of one thing. For instance, the virtues, which are many, are causes of happiness, which is one; and of warmth and pain, similarly, the causes are many. Are not, then, the many virtues one in power, and the sources of warmth and of pain so, also? and does not the multitude of the virtues, being one in kind, become the cause of the one result, happiness? But, in truth, Procatarctic causes are more than one both generically and specifically; as, for example, cold, weakness, fatigue, dyspepsia, drunkenness, generically, of any disease; and specifically, of fever. But Synectic causes are so, generically alone, and not also specifically. For of pleasant odour, which is one thing generically, there are many specific causes, as frankincense, rose, crocus, styrax, myrrh, ointment. For the rose has not the same kind of sweet fragrance as myrrh.

And the same thing becomes the cause of contrary effects; sometimes through the magnitude of the cause and its power, and sometimes in consequence of the susceptibility of that on which it acts. According to the nature of the force, the same string, according to its tension or relaxation, gives a shrill or deep sound. And honey is sweet to those who are well, and bitter to those who are in fever, according to the state of susceptibility of those who are affected. And one and the same wine inclines some to rage, and others to merriment. And the same sun melts wax and hardens clay. Further, of causes, some are apparent; others are grasped by a process of reasoning; others are occult; others are inferred analogically.

And of causes that are occult, some are occult temporarily, being hidden at one time, and at another again seen clearly; and some are occult by nature, and capable of becoming at no time visible. And of those who are so by nature, some are capable of being apprehended; and these some would not call occult, being apprehended by analogy, through the medium of signs, as, for example, the symmetry of the passages of the senses, which are contemplated by reason. And some are not capable of being apprehended; which cannot in any mode fall under apprehension; which are by their very definition occult. Now some are Procatarctic, some Synectic, some Joint-causes, some Co-operating causes. And there are some according to nature, some beyond nature. And there are some of disease and by accident, some of sensations, some of the greatness of these, some of times and of seasons. Procatarctic causes being removed, the effect remains But a Synectic cause is that, which being present, the effect remains, and being removed, the effect is removed. The Synectic is also called by the synonymous expression “perfect in itself.” Since it is of itself sufficient to produce the effect.

And if the cause manifests an operation sufficient in itself, the co-operating cause indicates assistance and service along with the other. If, accordingly, it effects nothing, it will not be called even a co-operating cause; and if it does effect something, it is wholly the cause of this, that is, of what is produced by it. That is, then, a co-operating cause, which being present, the effect was produced - the visible visibly, and the occult invisibly. The Joint-cause belongs also to the genus of causes, as a fellow-soldier is a soldier, and as a fellow-youth is a youth.

The Co-operating cause further aids the Synectic, in the way of intensifying what is produced by it. But the Joint-cause does not fall under the same notion. For a thing may be a Joint-cause, though it be not a Synectic cause. For the Joint-cause is conceived in conjunction with another, which is not capable of producing the effect by itself, being a cause along with a cause. And the Co-operating cause differs from the Joint-cause in this particular, that the Joint-cause produces the effect in that which by itself does not act. But the Co-operating cause, while effecting nothing by itself, yet by its accession to that which acts by itself, co-operates with it, in order to the production of the effect in the intensest degree. But especially is that which becomes co-operating from being Procatarctic, effective in intensifying the force of the cause. INDEXES. I. INDEX OF TEXTS. GENESIS. VOL. PAGE i. 1, i. 79, ii. 337 i. 1–3, ii. 276 i. 26, i. 90, 181, ii. 219, 237 i. 27, i. 344 i. 28, ii. 79, 100, 133 i. 29, ii. 100 i. 31, ii. 33 ii. 4, ii. 390 ii. 18, ii. 80 ii. 23, i. 250 iii. 5, ii. 134 iii. 20, ii. 144 iii. 21, ii. 129 iv. 1, ii. 134 iv. 25, ii. 122

vi. 1, 2, i. 283 vi. 5, ii. 352 ix. 1, ii. 100 ix. 2, 3, i. 197, 223, ii. 100 xiv. 14, ii. 352 xv. 6, ii. 222 xvi. 6, i. 369 xvii. 1, 2, i. 151 xvii. 4, i. 470 xviii. 6, i. 310 xviii. 8, i. 312 xviii. 12, i. 362 xviii. 22, 23, ii. 32 xviii. 25, ii. 218 xviii. 27, ii. 188 xx. 12, ii. 78 xxi. 10, i. 386 xxii. 3, 4, ii. 264 xxiii. 4, ii. 216 xxiii. 11, ii. 12 xxiv. 16, ii. 214 xxvi. 8, i. 128 xxviii. 15, i. 151 xxix. 9, i. 310 xxx. 37, i. 310 xxxii. 24, i. 151 xxxii. 30, i. 152 xxxiii. 6, ii. 58 xxxiii. 11, ii. 58 xlvi. 3, i. 152 xlvi. 27, i. 443 xlix. 6, i. 152 xlix. 11, i. 124, 145 EXODUS. iii. 8, i. 137 iii. 14, i. 161 iii. 16, i. 12 iii. 18, 19, i. 165 viii. 13, i. 293 x. 28, ii. 43 xv. 1, ii. 252 xvi. 36, ii. 31 xvii. 1, i. 200 xix. 20, ii. 118 xx. 1, i. 151 xx. 2, 3, ii. 384 xx. 4, i. 64 xx. 5, 6, i. 161 xx. 7, i. 328 xx. 12, ii. 131 xx. 13, ii. 88 xx. 13–16, i. 97

xx. 14, i. 247 xx. 14–17, i. 223 xx. 17, ii. 38, 88, 117, 237 xx. 20, ii. 158 xxi. 24, ii. 100 xxi. 33, 36, ii. 253 xxii. 1, ii. 100 xxiii. 1, i. 228 xxiii. 4, ii. 52 xxiii. 10, 11, ii. 51 xxv. 10, 11, ii. 51 xxv. 23, ii. 354 xxv. 24, ii. 354 xxviii. 3, i. 409, ii. 396 xxx. 13, ii. 4 xxx. 15, ii. 264 xxxi. 2, 5, i. 364 xxxi. 6, i. 364 xxxii. 6, i. 179 xxxii. 32, ii. 194 xxxii. 33, 34, i. 152 xxxiii. 11, ii. 13, 143 xxxiii. 18, ii. 264 xxxiii. 20, ii. 224 xxxiv. 2, ii. 33 xxxiv. 12, ii. 43 xxxiv. 29, ii. 364 xxxviii. 3, i. 365 LEVITICUS. viii. 12, i. 124 xi. 1, ii. 251 xi. 13, 14, i. 326 xv. 29, i. 124 xvi. 23, 24, ii. 245 xviii. 1–5, i. 29 xviii. 20, i. 248 xviii. 22, i. 248 xix. 9, ii. 51 xix. 10, ii. 51 xix. 29, ii. 239 xx. 1, i. 334 xx. 10, ii. 83 xxvi. 30, i. 431 xxix. 9, ii. 83 NUMBERS. vi. 2, i. 116 vi. 9, i. 115 xv. 30, ii. 57 xx. 1, i. 200 xxv. 8, ii. 98 DEUTERONOMY. iv. 9, ii. 43 iv. 12, ii. 323 iv. 19, ii. 368

v. 1, i. 334 vi. 2, i. 153 vi. 3, i. 97 vi. 4, ii. 288 vi. 5, ii. 100 viii. 2, 3, 5, 11, i. 465 viii. 3, i. 190, 203 viii. 18, ii. 56 x. 12, ii. 219 x. 16, 17, ii. 321 x. 20, i. 78 xi. 413, i. 78 xiii. 4, ii. 59, 277 xiii. 17, i. 287 xiv. 1, ii. 151 xiv. 7, i. 244 xiv. 12, i. 326 xiv. 21, i. 255 xvi. 12, i. 168 xviii. 13, ii. 199 xviii. 15, i. 154 xviii. 19, i. 154 xx. 5–7, ii. 49 xx. 10, ii. 53 xx. 15, i. 89 xxi. 10, ii. 52, 53 xxi. 11, 12, 13, ii. 117 xxii. 10, ii. 55 xxii. 12, 13, ii. 52 xxii. 32, ii. 83, 88 xxiii. 1, ii. 132 xxiii. 7, ii. 52 xxiv. 10, 11, ii. 51 xxiv. 19, ii. 51 xxiv. 20, 21, ii. 51 xxv. 4, ii. 55 xxvi. 17, 18, ii. 57 xxvii. 15, ii. 100 xxx. 6, i. 177 xxx. 15, 19, 20, ii. 278, 332 xxxi. 5, ii. 49 xxxi. 20, i. 176 xxxii. 5, 6, i. 168 xxxii. 8, ii. 396 xxxii. 8, 9, ii. 410 xxxii. 10–12, i. 151 xxxii. 13, 14, i. 148 xxxii. 20, i. 160 xxxii. 21, ii. 27 xxxii. 23–25, i. 159

xxxii. 39, i. 77, ii. 291 xxxii. 41, 42, i. 159 xxxv. 13, 15, i. 70 1 SAMUEL. i. 13, ii. 363 viii. 13, i. 292 xi. 18, ii. 320 xvi. 7, i. 281 1 KINGS. xiii. 1, 2, i. 428 xix. 4, 6, i. 302 2 KINGS. xxii. 8, i. 431 xxiii. 22, i. 431 2 CHRONICLES. i. 8, i. 261 JOB. i. 1, ii. 188, 465 i. 21, ii. 214, 465 v. 14, i. 363 v. 25, ii. 140 xi. 2, ii. 341 xiv. 4, ii. 176 xiv. 4, 5, ii. 132, 188 xxi. 10, ii. 214 xlii. 2, 3, 6, ii. 218 PSALMS. i. 1, i. 326, ii. 41 i. 1, 2, i. 175 i. 1–3, i. 176 i. 2, ii. 41 i. 3, ii. 193 i. 4, i. 176, ii. 211, 489 i. 4, 5, ii. 41 i. 5, 6, ii. 42 i. 6, i. 334 ii. 4, i. 162 ii. 8, ii. 202 ii. 9, i. 154 ii. 12, ii. 272 ii. 12, 13, i. 79 iii. 5, ii. 284 iv. 3, i. 79 iv. 6, ii. 290 v. 6, i. 126 v. 7, 8, ii. 37 vi. 8, ii. 127 vii. 9, ii. 38 viii. 3, i. 123 viii. 4, i. 65, 162 viii. 6, ii. 142 ix. 9, ii. 333

ix. 11, ii. 333 ix. 15, ii. 333 ix. 17, ii. 341 xi. 5, i. 162 xi. 6, ii. 334 xi. 7, ii. 334 xii. 3–5, ii. 154 xii. 6, ii. 338 xiii. 3, i. 466 xv. 1, ii. 366 xvii. 3, 4, ii. 360 xvii. 25, 26 (LXX.), ii. 252 xviii. 11, 12, ii. 372 xviii. 43, i. 168 xix. 1, ii. 388 xix. 2, 3, ii. 259 xix. 5, i. 230 xix. 9, ii. 464 xix. 10, i. 147 xix. 11, i. 101 xxii. 6, ii. 227 xxii. 23, i. 101 xxiii. 4, i. 154 xxiv. 1, ii. 400 xxix. 3, ii. 341 xxxii. 1, 2, ii. 40 xxxii. 10, ii. 189 xxxiii. 1–3, i. 217 xxxiii. 6, i. 65 xxxiii. 16, 17, i. 333 xxxiv. 1, i. 194 xxxiv. 3–6, ii. 448 xxxiv. 11, ii. 466 xxxiv. 8, i. 183 xxxiv. 12, i. 84, ii. 189 xxxiv. 13, 14, ii. 189 xxxiv. 15–17, ii. 189 xxxvi. 5, ii. 275 xxxvii. 35–37, ii. 153 xxxviii. 13, ii. 216 xlv. 4, ii. 372 xlv. 9, i. 233 xlv. 10, ii. 357 xlv. 14, 15, ii. 357 xlviii. 8, i. 175 xlviii. 12, ii. 468 xlviii. 13, 14, ii. 134, 144 xlviii. 21, ii. 115 xlix. 9, 10, i. 382 xlix. 12, 20, i. 184 xlix. 16, 17, ii. 37

l. 7, ii. 132 l. 15, ii. 265 l. 21, i. 211 l. 27, ii. 371 li. 1–4, ii. 188 li. 6, ii. 188, 259 li. 9–14, i. 353 li. 17, ii. 191 li. 17, 18, ii. 415 li. 19, i. 336 lviii. 4, 5, i. 96 lxi. 5, ii. 153 lxii. 8, i. 96 lxii. 12, ii. 202 lxviii. 8, ii. 296 lxix. 30, 31, ii. 191 lxx. 4, i. 96 lxxii. 9, i. 96 lxxiii. 1, i. 111 lxxviii. 1, 2, ii. 235 lxxviii. 2, ii. 269 lxxviii. 8–10, i. 171 lxxviii. 32–35, i. 171 lxxviii. 38, i. 172 lxxxii. 1, ii. 70 lxxxii. 6, ii. 70, 110, 132, 209 lxxxiv. 1, ii. 321 lxxxvi. 2, 3, i. 116 lxxxix. 14, i. 172 lxxxix. 21, ii. 188 xc. 9, 10, ii. 390 xciv. 11, i. 363 xcv. 7, i. 82 xcv. 8, 9, i. 81 xcv. 9–11, i. 82 xcvi. 5, i. 65 xcvi. 9–11, ii. 332 cii. 8, ii. 43 cii. 9, ii. 336 ciii. 13, ii. 36 ciii. 14, i. 155 ciii. 19, i. 162 civ. 2, i. 262 civ. 4, ii. 275 cv. 3, 4, ii. 351 cx. 2, i. 154 cx. 3, i. 21, 81 cx. 4, ii. 43 cxi. 9, ii. 110 cxi. 10, ii. 21 cxii. 5, 9, ii. 302

cxii. 6, ii. 350 cxii. 7, ii. 350 cxii. 9, i. 299, ii. 60 cxiii. 18, i. 123 cxviii. 6, ii. 175 cxviii. 9, ii. 98 cxviii. 18, i. 154, 465 cxviii. 19, i. 375 cxviii. 19, 20, ii. 340 cxviii. 20, i. 375 cxviii. 24, ii. 390 cxix. 20, ii. 340 cxix. 69, ii. 432 cxix. 69, ii. 340 cxix. 125, ii. 340 cxix. 164, ii. 431 cxxviii. 1, ii. 37 cxxix. 2, ii. 407 cxxxii. 1, i. 230 cxxxii. 2, i. 289 cxxxiii. 2, i. 317, ii. 395 cxxxvi. 5, ii. 37 cxxxix. 7–10, ii. 202 cxli. 2, ii. 437 cxli. 5, i. 167 cxlix. 1, 2, i. 218 cxlix. 3, i. 218 cxlix. 4, i. 218 PROVERBS. i. 1–4, ii. 381 i. 2–6, ii. 5 i. 5, 6, ii. 381 i. 7, i. 165, ii. 21, 22, 457 i. 10, 12, i. 178 i. 14, ii. 135 i. 15, 16, 17, ii. 136 i. 17, 18, ii. 21 i. 18, 19, ii. 136 i. 33, ii. 24, 77, 209 i. 34, 35, i. 171 ii. 1, i. 386 ii. 1, 2, i. 349 ii. 3–5, i. 365 ii. 4, 5, i. 176 ii. 21, 22, ii. 60 iii. 1, i. 350 iii. 3, i. 466, ii. 109 iii. 3, 16, i. 466

iii. 5, i. 301, ii. 109 iii. 5, 6, 7, 12, 23, ii. 3 iii. 7, ii. 43 iii. 11, i. 80 iii. 11, 12, i. 369 iii. 12, i. 167 iii. 13, i. 175 iii. 13–15, i. 272 iii. 15, i. 176 iii. 18, ii. 264 iii. 23, i. 366 iii. 27, ii. 109 iv. 8, 9, i. 366 iv. 10, 11, 21, i. 366 iv. 18, i. 367 iv. 25, i. 330 v. 2, 3, 5, 8, 9, 11, 20, i. 367 v. 3, 5, i. 321 v. 6, i. 322 v. 15, i. 354 v. 16, ii. 5 v. 20, i. 367 v. 22, ii. 45 vi. 1, 2, ii. 42 vi. 6–8, i. 371 vi. 6, 8, ii. 143 vi. 9, i. 78 vi. 11, i. 78 vi. 23, i. 78, 470 vii. 2, ii. 25 viii. 4–6, i. 174 viii. 9, 10, 11, i. 390 viii. 10, 11, i. 299 viii. 17, ii. 49 viii. 19, i. 299 viii. 22, i. 78 viii. 30, ii. 411 viii. 34, i. 241 ix. 3, i. 406 ix. 12, i. 416 ix. 13, 18, i. 323 ix. 17, i. 416 ix. 18, i. 279 ix. 30, ii. 50 x. 4, ii. 109, 272, 295 x. 4, 5, 8, ii. 22 x. 7, ii. 49

x. 10, i. 322, 333, ii. 2 x. 14, i. 227, ii. 231 x. 12, 17, i. 372 x. 19, i. 224, 373 x. 20, ii. 338 x. 21, ii. 33 x. 31, i. 382, ii. 47 xi. 1, ii. 47 xi. 5, ii. 36 xi. 6, i. 78 xi. 7, ii. 49 xi. 13, ii. 38 xi. 21, i. 416 xi. 22, i. 315 xi. 23, ii. 110 xi. 24, i. 299, 416 xi. 26, ii. 52 xii. 4, i. 321 xiii. 5, ii. 196 xiii. 6, ii. 36 xiii. 8, i. 302, ii. 109 xiii. 11, i. 336, ii. 110 xiii. 12, ii. 134 xiii. 24, i. 337 xiv. 3, i. 225 xiv. 6, i. 382 xiv. 8, ii. 59 xiv. 16, 26, ii. 25 xiv. 21, ii. 52 xiv. 23, ii. 54 xv. 8, ii. 47 xv. 14, i. 386 xv. 17, i. 197 xvi. 1, i. 337 xvi. 21, ii. 47 xvii. 6, i. 236 xvii. 12, ii. 54 xviii. 4, 5, ii. 59 xix. 7, i. 295 xix. 11, ii. 54 xix. 17, i. 272, ii. 109 xix. 23, ii. 50 xix. 29, i. 249 xx. 1, i. 205 xx. 27, ii. 188 xx. 28, ii. 52 xxi. 11, i. 420 xxii. 3, 4, i. 465 xxii. 20, 21, i. 380 xxiii. 3, i. 188

xxiii. 20, i. 205 xxiii. 21, i. 205 xxiii. 29, 30, i. 205 xxiv. 28, i. 228 xxvi. 5, ii. 232 xxvi. 12, i. 323 xxvii. 10, i. 416 xxvii. 14, i. 330 xxvii. 23, i. 416 xxvii. 25, 26, i. 416 xxviii. 5, i. 465 xxviii. 14, ii. 45 xxix. 3, i. 355 xxx. 3, ii. 46 xxxi. 19, 20, i. 310 xxxi. 22, i. 321 xxxi. 26, 27, 28, i. 321 ECCLESIASTES. i. 16, 17, 18, i. 390 vii. 13, i. 390 ISAIAH. i. 2, ii. 218 i. 2, 3, i. 166 i. 3, i. 87, 238, ii. 253 i. 4, i. 166, 167 i. 7, 11, 13, i. 335 i. 11, ii. 47 i. 11–13, i. 335 i. 11–16, ii. 290 i. 16, 17, 18, i. 335 i. 19, i. 411 i. 19, 20, ii. 332 i. 20, i. 89 i. 23, i. 168 ii. 3, i. 18 ii. 16, ii. 259 iii. 16, 17, i. 324 iv. 4, i. 309 v. 8, ii. 178 v. 20, 21, i. 336 v. 21, ii. 22 vii. 9, i. 353, ii. 5, 201 vii. 15, i. 148 viii. 1, ii. 381 viii. 18, i. 123 ix. 6, i. 130 x. 10, 11, i. 78 x. 14, i. 78, ii. 294 xi. 1, 3, 4, i. 154

xi. 7, ii. 333 xi. 12, ii. 241 xiii. 10, i. 79 xx. 2, i. 261 xxii. 13, i. 191 xxix. 13, i. 165, 231, ii. 38, 153 xxix. 14, i. 363 xxix. 15, i. 253, ii. 159 xxx. 1, i. 166 xxx. 9, i. 167 xxxii. 8, ii. 42 xxxii. 20, ii. 302 xxiii. 11, i. 89 xxxvi. 7, 8, 10, ii. 298 xl. 3, i. 24 xl. 6, 7, 8, ii. 134 xl. 6–8, ii. 216 xl. 10, ii. 202 xl. 11, i. 125 xl. 12, i. 77, ii. 293 xl. 13, ii. 295 xl. 15, ii. 271, 368, 489 xl. 18, 19, i. 78, ii. 289 xl. 18, 25, ii. 285 xl. 26, ii. 321 xliii. 20, ii. 333 xliii. 2, i. 170 xlv. 3, i. 334, ii. 234, 259 xlv. 19, 20, i. 78 xlv. 21, ii. 218 xlv. 21–23, i. 78, ii. 218 xlviii. 22, i. 178 l. 1, ii. 127 l. 4, ii. 373 l. 5, ii. 373 l. 9, ii. 125 li. 1, i. 354 liii. 1, ii. 16 liii. 2, 3, i. 275 liii. 3, ii. 14 liii. 6, i. 158 liv. 1, i. 25, ii. 18 liv. 17, i. 87, 88 lv. 1, i. 88 lv. 6, 7, i. 277 lvi. 3, ii. 128 lvi. 3, 5, ii. 131

lvi. 7, i. 176 lvii. 21, i. 178 lviii. 6, ii. 47 lviii. 7, 8, 9, i. 335 lviii. 9, i. 104, 170 lix. 7, 8, i. 466 lix. 8, ii. 223 lxi. 1, 2, i. 445, ii. 292 lxii. 11, ii. 202 lxiv. 1, 2, i. 177 lxiv. 4, 19, ii. 9 lxv. 1, 2, ii. 27 lxv. 15, 16, i. 124 lxv. 23, ii. 131 lxv. 24, ii. 291 lxvi. 1, i. 77, ii. 4, 265, 292 lxvi. 2, i. 127 lxvi. 12, 13, i. 128 JEREMIAH. i. 5, i. 153 i. 7, i. 152 i. 16, i. 166 ii. 12, 13, i. 166 ii. 13, 19, i. 166 ii. 24, i. 176 iii. 3, 4, i. 168 iii. 8, i. 168 iii. 9, i. 165, ii. 391 iii. 19, ii. 300 iv. 6, i. 77 iv. 20, ii. 40 iv. 30, i. 280 v. 8, i. 124, 247, ii. 134, 135, 144 v. 8, 9, i. 165 v. 11, 12, i. 168 vi. 9, i. 176 vi. 10, i. 167 vi. 16, i. 177, ii. 225 vii. 9, i. 165 vii. 22, 23, i. 336 viii. 2, i. 77 viii. 7, ii. 236 ix. 23, i. 139 ix. 23, 24, i. 384 ix. 26, i. 167 x. 2, ii. 298 x. 12, i. 78, ii. 294

xi. 13, i. 165 xii. 1, ii. 101 xii. 9, i. 247 xiii. 1, i. 261 xiii. 24–27, ii. 216 xx. 14, ii. 132 xx. 18, ii. 132 xxii. 29, 30, ii. 216 xxiii. 5, ii. 212 xxiii. 23, 24, ii. 4, 290 xxiii. 24, i. 77 xxvi. 20, i. 332 xxx. 20, i. 77 xxxi. 31, 32, ii. 327 xxxi. 33, 34, i. 102 xxxii. 29, i. 165 xlix. 19, ii. 40 LAMENTATIONS. i. 1, 2, i. 168 i. 8, i. 166 EZEKIEL. ii. 6, 7, i. 165 xviii. 4–9, i. 178, ii. 77 xviii. 23, i. 133 xviii. 23, 32, i. 152, ii. 22, 330 xxiii. 13, i. 169 xxiii. 14, i. 169 xxxii. 7, i. 79 xxxiii. 11, ii. 22, 40, 83, 330 xxxiv. 4, 6, i. 42 xxxiv. 14, 16, i. 170 xliv. 9, 10, ii. 213 xliv. 27, ii. 213 DANIEL. i. 1, ii. 98 ii. 27, 28, ii. 364 vii. 9, i. 259, 285 viii. 13, 14, i. 446 ix. 24–27, i. 434 xii. 11, 12, i. 446 HOSEA. ii. 8, i. 272 ii. 13, i. 271 iv. 11, i. 165 v. 2, i. 149 xiv. 9, ii. 372 JOEL. ii. 10, i. 79 ii. 28, ii. 273 iii. 15, i. 79 AMOS. iv. 11, i. 160 iv. 13, i. 77, ii. 294

v. 13, ii. 372 JONAH. i. 6, 9, 14, ii. 298 MICAH. i. 2, ii. 218 vi. 7, ii. 133 NAHUM. iii. 4, i. 168 HABAKKUK. ii. 4, i. 5 HAGGAI. i. 6, i. 214, ii. 110 ZECHARIAH. iii. 2, i. 86 viii. i. 336 ix. 9, i. 124 MALACHI. i. 10, 11, 14, ii. 299 ii. 17, ii. 101 iii. 15, ii. 101 APOCRYPHA. 4 ESDRAS. v. 35, ii. 132 TOBIT. iv. 16, ii. 76 xii. 8, ii. 363 WISDOM. ii. 12, ii. 285 ii. 22, 25, ii. 360 iii. 1, ii. 175 iii. 2, 3, 4, ii. 187 iii. 5, 6, 7, ii. 187 iii. 19, ii. 125 iv. 9, ii. 370 iv. 14, ii. 370 iv. 17, ii. 368 v. 3, 5, ii. 368 vi. 7, ii. 333 vi. 10, ii. 357 vi. 12–15, ii. 374 vi. 16, ii. 374 vi. 17–20, ii. 374 vi. 19, i. 190 vii. 10, i. 253 vii. 17, 18, ii. 344 vii. 17, 20, 21, 22, ii. 4 vii. 18, ii. 358 vii. 24 ii. 274 xi. 25, i. 155 xiv. 2, 3, ii. 358 xvi. 17, i. 190 xxix. 20, 23, i. 217 ECCLESIASTICUS. i. 1, i. 365 i. 22, i. 160 i. 27, ii. 43 i. 27, 28, i. 159 iii. 29, ii. 43 vi. 34, ii. 15

vii. 25, 26, i. 164 ix. 8, i. 331 bis. ix. 12, i. 226 ix. 13, i. 226 ix. 22, i. 294 ix. 25, i. 228, 229 xi. 4, i. 259 xi. 31, i. 293, 294 xiv. 1, i. 225 xv. 10, ii. 15 xvi. 12, i. 161 xvi. 13, i. 161 xvii. 2, ii. 231 xviii. 13, 14, i. 169 xviii. 30, i. 254 xviii. 32, i. 191 xix. 2, 3, 5, i. 254 xix. 22, i. 382 xix. 26, 27, i. 289 xx. 5, i. 224 xx. 8, i. 224 xxi. 7, i. 155 xxi. 23, i. 219 xxi. 24, i. 316 xxii. 6–8, i. 158 xxiii. 4, 5, 6, i. 250 xxiii. 18, 19, i. 253 xxv. 6, i. 285 xxvi. 11, i. 209 xxvi. 12, i. 323 xxx. 8, i. 172 xxx. 38, i. 204 xxxi. 19–21, i. 226 xxxi. 22, i. 210 xxxi. 23, i. 210 xxxi. 30, i. 206 xxxi. 31, i. 204 xxxi. 36, i. 203 xxxi. 41, i. 225 xxxii. 6, i. 184 xxxii. 10, 11, 13, i. 228 xxxii. 15, i. 227 xxxii. 21, i. 167 xxxiv. 14, 15, i. 158 xxxviii. 1, 2, 7, i. 235 xxxix. 17, 18, 19, i. 239 xxxix. 31, 32, i. 239 BARUCH. iii. 9, i. 176 iii. 13, i. 176 iii. 16–19, i. 212

iv. 4, i. 176 MATTHEW. i. 17, i. 447 iii. 7, i. 19, 167 iii. 9, i. 19 iii. 11, ii. 431 iii. 12, i. 170 iv. 4, i. 303 iv. 17, i. 83 v. vi. vii., ii. 54 v. 3, ii. 14 v. 4, 7, ii. 155 v. 5, ii. 155 v. 8, ii. 31, 224, 367, 415 v. 10, ii. 150, 158 v. 13, i. 330, 377 v. 15, i. 356 v. 16, ii. 100, 219 v. 17, ii. 105 v. 18, i. 80 v. 19, ii. 57 v. 20, ii. 98, 371, 403 v. 22, i. 222 v. 24, ii. 182 v. 25, ii. 99 v. 27, 28, ii. 117 v. 28, i. 97, 297, ii. 31, 38, 40, 88, 129 v. 29, i. 323 v. 32, ii. 82 v. 36, i. 285 v. 40, i. 337 v. 42, ii. 96, 109 v. 44, i. 160, ii. 469 v. 44, 45, ii. 182 v. 45, i. 162, ii. 320, 469 v. 48, ii. 364, 466, 472 v. 2, ii. 203 vi. 6, i. 371 vi. 9, i. 162, 353 vi. 10, ii. 168 vi. 12, ii. 466 vi. 19, ii. 110, 125, 154 vi. 20, 21, i. 95 vi. 21, ii. 462 vi. 22, i. 256 vi. 24, ii. 96, 122, 458 vi. 25, i. 196

vi. 30, ii. 158 vi. 31, ii. 154 vi. 32, 33, ii. 155 vi. 33, i. 267, 455 vi. 34, i. 126, 182 vii. 6, i. 388 vii. 7, i. 385, ii. 65, 66, 111, 140, 227, 230, 490 vii. 7, 8, i. 299 vii. 14, ii. 140 vii. 18, i. 219 vii. 21, ii. 460 viii. 13, ii. 154 viii. 20, i. 363 viii. 22, i. 329, ii. 95 viii. 26, ii. 369 ix. 13, ii. 155 ix, 22, ii. 221, 329 ix, 29, i. 134, ii. 31 ix. 37, 38, i. 252 x. 5, ii. 136 x. 16, i. 124, ii. 467 x. 23, ii. 173 x. 24, 25, ii. 46 x. 27, i. 388, ii. 371 x. 30, i. 287 x. 32, ii. 171 xi. 5, 6, i. 175 xi. 12, ii. 230 xi. 13, ii. 253 xi. 15, ii. 221, 372 xi. 16, 17, i. 123 xi. 18, 19, i. 108 xi. 19, i. 209 xi. 27, i. 25, 127, 468, ii. 272, 448 xi. 28, i. 175 xi. 28, 29, 30, i. 108 xi. 28–30, ii. 14 xi. 29, 30, ii. 238 xii. 7, ii. 155 xii. 11, ii. 269 xiii. 8, ii. 371 xiii. 13, i. 350 xiii. 21, i. 179 xiii. 33, ii. 269 xiii. 36, i. 223 xiii. 47, 48, ii. 359

xiv. 25, i. 208 xv. 8, ii. 38 xv. 11, i. 197 xv. 11, 19, ii. 31 xv. 14, i. 119 xv. 18, i. 222 xvi. 17, ii. 382 xvi. 26, ii. 254 xvii. 5, i. 180 xvii. 20, i. 31, 221 xviii. 1, i. 125 xviii. 2, ii. 228 xviii. 3, i. 122, ii. 214, 238 xviii. 6, ii. 136 xviii. 11, 12, ii. 129 xviii. 20, ii. 116 xviii. 32, i. 350 xix. 6, ii. 106, 107 xix. 10, 11, ii. 107 xix. 11, 12, ii. 84, 107 xix. 12, ii. 112, 132 xix. 14, i. 122 xix. 16, ii. 110 xix. 17, i. 161, 162 xix. 21, i. 212, ii. 152 xix. 23, ii. 237 xix. 24, ii. 13 xix. 29, ii. 146 xx. 16, ii. 231 xx. 21, i. 161 xx. 22, i. 144 xx. 28, i. 170, 171 xxi. 9, i. 122 xxi. 12, 13, i. 328 xxi. 16, i. 123 xxi. 21, ii. 462 xxi. 22, i. 337 xxi. 31, ii. 11 xxii. 13, i. 175 xxii. 21, i. 195, 336 xxii. 30, i. 254, ii. 106 xxii. 37, i. 153 xxii. 37, 39, i. 334 xxiii. 4, ii. 329 xxiii. 8–10, ii. 337 xxiii. 9, ii. 9, 126 bis. xxiii. 25, 26, i. 309 xxiii. 27, i. 309

xxiii. 37, i. 124, 164, 367 xxiii. 37–39, i. 167 xxiv. 19, ii. 107 xxiv. 37, ii. 107 xxiv. 42, ii. 285 xxv. 30, i. 175, 350 xxv. 33, i. 123, 161 xxv. 34–36, 40, 46, i. 337 xxv. 35, 36, ii. 109 xxv. 35, 40, ii. 44 xxv. 40, i. 295, ii. 109, 371 xxv. 41, 46, i. 81 xxvi. 7, i. 230 xxvi. 23, i. 231 xxvi. 24, ii. 136 xxvi. 29, i. 208 xxvi. 41, ii. 160 xxvii. 29, i. 237 MARK. i. 6, i. 261 i. 7, i. 265, ii. 254 i. 40, ii. 46 ii. 11, i. 116 iv. 11, ii. 269 iv. 21, i. 356 v. 34, ii. 214, 367 vii. 6, ii. 38 viii. 36, ii. 369 x. 2, ii. 106 x. 9, ii. 105, 107 x. 17, ii. 110 x. 23, ii. 237 x. 45, i. 170 x. 48, ii. 382 xi. 23, ii. 462 xii. 17, i. 336 xii. 23, ii. 106 xii. 39, ii. 366 xiii. 7, ii. 107 xiv. 15, i. 208 LUKE. ii. 24, i. 124 iii. 4, 23, i. 445 iii. 7, i. 17, 167 iii. 9, i. 19 iii. 16, i. 265, ii. 254, 431 iii. 17, i. 170 iii. 22, ii. 272 vi. 1, ii. 54 vi. 13, ii. 458 vi. 22, ii. 158

vi. 27–29, i. 337 vi. 29, i. 97 vi. 30, ii. 96 vi. 31, i. 334 vi. 35, 36, i. 161 vi. 36, ii. 59 vi. 40, ii. 46 vi. 43, i. 219 vi. 46, ii. 159, 484, 488 vii. 19, 20, i. 270 vii. 19, 22, 23, i. 175 vii. 25, i. 259 vii. 28, i. 130 vii. 47, i. 230 viii. 10, ii. 269 viii. 16, i. 356 viii. 28, i. 127 ix. 25, ii. 369 ix. 58, i. 363 ix. 60, ii. 95 ix. 62, ii. 476 x. 2, i. 352 x. 4, i. 302 x. 19, ii. 151 x. 21, i. 136 x. 22, i. 162, 173, ii. 488 x. 27, ii. 43, 144 xi. 4, ii. 466 xi. 9, ii. 490 xi. 33, i. 356 xi. 40, ii. 99 xi. 43, i. 337 xi. 47, ii. 329 xii. 3, ii. 371 xii. 8, ii. 170 xii. 11, 12, ii. 171 xii. 16–20, ii. 110 xii. 20, ii. 154 xii. 22, 23, i. 255, ii. 154 xii. 24, i. 255 xii. 27, i. 255 xii. 28, i. 255, ii. 99 xii. 30, 31, ii. 155 xii. 33, ii. 154 xii. 35–37, i. 241 xii. 48, ii. 83 xiii. 19, i. 179 xiii. 32, ii. 153 xiii. 34, i. 367 xiv. 8, 9, i. 188

xiv. 11, i. 336, ii. 75 xiv. 12, 13, i. 188 xiv. 15, i. 189 xiv. 16, i. 189 xiv. 20, ii. 127 xiv. 26, ii. 130 xiv. 26, 27, i. 464 xv. 7, 10, ii. 42 xv. 11, i. 191 xvi. 16, ii. 253 xvii. 3, 4, i. 336 xvii. 5, ii. 221 xvii. 6, ii. 221 xvii. 28, ii. 107 xviii. 8, ii. 107 xviii. 13, ii. 96 xviii. 14, i. 336 xviii. 18, ii. 110 xviii. 24, ii. 237 xix. 8–10, ii. 155 xix. 22, i. 350 xix. 26, ii. 446 xix. 45, 46, i. 328 xx. 28, i. 336 xx. 34, i. 121, ii. 126 xx. 35, ii. 106, 126, 448 xx. 36, ii. 448 xx. 46, ii. 366 xxi. 23, ii. 107 xxii. 31, 32, ii. 172 xxiii. 9, ii. 126 xxiv. 41–44, i. 196 JOHN. i. 1, i. 21, 155 i. 3, i. 153, 180, 297, 380, ii. 337, 359, 388, 396, 417 i. 4, i. 132, ii. 158 i. 5, i. 241, 253 i. 9, ii. 13 i. 12, ii. 151 i. 14, i. 120 i. 16, i. 409 i. 17, i. 153 i. 18, ii. 269 i. 23, i. 24 i. 29, 36, i. 130 i. 34, i. 242 i. 47, ii. 367 ii. 13–17, i. 328 iii. 8, ii. 40

iii. 15, 16, 36, ii. 272 iii. 18, ii. 218 iii. 19, i. 92 iii. 30, ii. 358 iii. 36, i. 134 iv. 6, i. 170 iv. 13, 14, i. 170 iv. 23, i. 371 iv. 32, i. 144 v. 17, 19, i. 356 v. 24, i. 132, ii. 272 vi. 27, i. 353, ii. 126, 302 vi. 32, 33, 51, i. 144 vi. 40, i. 134 vi. 53, 54, i. 142 vi. 54, i. 140 vi. 56, i. 138 vii. 16–18, i. 409 vii. 17, i. 375 vii. 18, i. 420 viii. 12, i. 389 viii. 24, ii. 272 viii. 32–36, i. 14 viii. 35, 36, i. 131 viii. 44, i. 409 x. 1–3, 7, ii. 273 x. 8, i. 406 x. 9, i. 25 x. 11, i. 149, 180, 462 x. 16, i. 149, ii. 367 x. 21, ii. 36 x. 28, i. 367 xi. 23, i. 117 xiii. 5, i. 231 xiii. 33, i. 123, ii. 131, 364 xiv. 6, i. 370, ii. 229 xv. 1, 2, i. 159 xv. 11, 12, ii. 143 xvi. 27, ii. 118 xvii. 21–23, i. 161 xvii. 23, i. 119 xvii. 24–26, i. 161 xvii. 25, i. 162 xx. 29, ii. 6 xxi. 4, 5, i. 122 ACTS. 1. 7, ii. 107 ii. 26–28, ii. 332 ii. 41, i. 411

iii. 14, i. 326 iii. 17, 19, ii. 332 v. 1, i. 451 vi. 2, i. 227 vii. 22, i. 451 x. 10–15, i. 197 x. 34, 35, ii. 340 xiv. 23, ii. 365 xv. 23, 28, 29, i. 227 xv. 24, ii. 183 xvii. ii. 403 xvii. 18, i. 384 xvii. 22, 23, ii. 270 xvii. 22, 28, i. 412 xvii. 24, 25, ii. 266 xvii. 30, ii. 332 xxvi. 17, 18, i. 414 ROMANS. i. 11, ii. 236 i. 11, 12, ii. 221 i. 17, ii. 18, 221 i. 22, i. 466 i. 26, 27, i. 246 ii. 6, ii. 202 ii. 14, ii. 28 ii. 14–16, i. 416 ii. 17–20, i. 466 ii. 24, ii. 136 ii. 25, ii. 445 ii. 29, ii. 463 iii. 5, 6, i. 159 iii. 8, ii. 101 iii. 16, 17, i. 466 iii. 18, i. 466 iii. 20, ii. 21, 143 iii. 21, 22, i. 162 iii. 26, i. 162 iii. 29, 30, ii. 232 iv. i. 375 iv. 3, ii. 222 iv. 3, 5, 9, 22, ii. 225 iv. 7, 8, ii. 40 bis. iv. 15, ii. 154 v. 3–5, ii. 206 v. 4, 5, ii. 76 v. 12, ii. 114 v. 13, ii. 143 vi. 2–6, ii. 119 vi. 6, ii. 163 vi. 6, 7, ii. 415

vi. 13, ii. 119 vi. 14, ii. 112 vi. 15, ii. 113 vi. 16, ii. 97 vi. 20–23, ii. 144 vi. 22, i. 76 vii. 2, i. 121 vii. 4, ii. 122, 124 bis. vii. 6, ii. 143 vii. 7, i. 119 vii. 12, i. 162, ii. 124 vii. 12, 14, ii. 144 vii. 17, i. 119 vii. 18, i. 119 vii. 20, 23, 24, ii. 120 vii. 24, i. 93 viii. 2, 3, 4, ii. 120 viii. 5–10, 12–15, ii. 120 viii. 8, 10, 13, 17, 18, 28, 29, 31, ii. 160 viii. 9, i. 139, ii.71 viii. 10, 11, ii. 120 viii. 15, i. 162 viii. 17, i. 102 viii. 24, 25, ii. 160 viii. 26, ii. 442 viii. 28, 29, i. 288 viii. 36, 37, ii. 161 viii. 38, 39, ii. 183 ix. 3, ii. 331 ix. 14, ii. 218 x. 2, 3, ii. 27 x. 4, ii. 27, 199 x. 9, ii. 144 x. 10, 11, ii. 161 x. 10, 11, 8, 9, ii. 183 x. 17, 14, 15, ii. 15 x. 18, i. 231 x. 19, ii. 27 x. 20, 21, i. 27 xi. 11, ii. 27 xi. 17, ii. 372 xi. 22, i. 160 xi. 33, i. 334 xii. 2, ii. 26 xii. 9, i. 223, ii. 162

xii. 9, 10, 18, 21, ii. 27 xiii. 3, 4, i. 169 xiii. 8, i. 144, 162 xiii. 9, ii. 485 xiii. 10, i. 191 xiii. 11, ii. 205 xiii. 11, 12, ii. 205 xiii. 12, 13, i. 215 xiii. 12, 13, 14, ii. 111 xiii. 13, i. 219 xiii. 14, i. 135 xiv. 2, ii. 302 xiv. 3, i. 192, ii. 108 xiv. 6, i. 192 xiv. 16, 17, i. 189 xiv. 17, ii. 106, 109 xiv. 19, ii. 125 xiv. 20, i. 193 xiv. 21, i. 193, ii. 125 xv. 4, ii. 148 xv. 25, 26, ii. 259 xvi. 16, i. 330 xvi. 19, i. 127 xvi. 26, 27, ii. 143 1 CORINTHIANS. i. 9, ii. 17, 228 i. 19, i. 363, ii. 225 i. 19, 20, i. 410 i. 20, ii. 225 i. 21–24, i. 410 i. 22, i. 361 i. 24, i. 462 i. 29, ii. 331 i. 31, i. 139 i. 34, i. 420 ii. 5, ii. 226 ii. 5, 15, i. 184 ii. 6, 7, ii. 260 ii. 6–8, ii. 235 ii. 9, i. 88, 139, 272, 333, ii. 9 ii. 9, 10, ii. 235, 260 ii. 10, ii. 5 ii. 10–14, ii. 404 ii. 13, i. 409, ii. 232 ii. 14, i. 38, ii. 235 iii. 1, i. 138 iii. 1–3, ii. 335

iii. 2, i. 137, 144 iii. 3, i. 138 iii. 8, 9, i. 353 iii. 10–13, ii. 236 iii. 12, ii. 395 iii. 16, ii. 466 iv. 9, 11, 12, 13, ii. 163 iv. 15, ii. 132, 229 iv. 19, ii. 484 iv. 19, 20, i. 387 iv. 21, i. 154 v. 7, i. 136, 161 v. 11, i. 193, ii. 136 vi. 1, 2, ii. 469 vi. 9, 10, ii. 329 vi. 9, 10, 11, ii. 137 vi. 13, i. 144, 188, ii. 106, 136 vi. 15, i. 254 vi. 16, ii. 137 vi. 18, ii. 127 vii. 1, 2, ii. 130 vii. 2–5, ii. 108 vii. 3, ii. 137 vii. 3–5, ii. 130 vii. 5, ii. 130, 137 vii. 6, 7, ii. 268 vii. 7, ii. 116, 202 vii. 8, ii. 125 vii. 9, ii. 84, 86, 130 vii. 10, 11, ii. 131 vii. 10, 11, 12, ii. 137 vii. 14, ii. 106, 124, 137 vii. 24, ii. 121 vii. 27, i. 108 vii. 28, 32, 35, ii. 149 vii. 29, 30, i. 212 vii. 32, 33, 34, i. 126 vii. 33, ii. 131 vii. 38, 35, i. 208 vii. 39, 40, ii. 121 viii. 1, ii. 30 viii. 1, 2, 3, i. 387 viii. 1, 7, 9, 11, ii. 183 viii. 4, ii. 402

viii. 6, 11, 12, i. 163 viii. 7, ii. 41, 231 viii. 7, 8, i. 191 viii. 8, i. 191, ii. 207 viii 13, i. 193 ix. 13, ii. 17 ix. 13–25, ii. 184 ix. 14, i. 193 ix. 19, 21, ii. 445 ix. 20, 21, i. 358 ix. 22, ii. 232 ix. 27, 25, ii. 133 x. 1, 3, 4, ii. 484 x. 3, ii. 71 x. 3, 4, 5, ii. 164 x. 7, i. 179 x. 12, i. 86 x. 13, ii. 228 x. 20, i. 191 x. 23, i. 195, 267, ii. 102, 164 x. 24, ii. 164 x. 25, i. 192, ii. 183 x. 26, ii. 184, 355, 400 x. 26, 28, i. 94 x. 26, 28–31, ii. 164 x. 27, i. 192 x. 28–31, ii. 184 x. 31, i. 195 xi. 3, i. 318, ii. 243 xi. 3–7, ii. 168 xi. 3, 8, 11, ii. 166 xi. 5, i. 328 xi. 19, ii. 473 xi. 20, i. 209 xi. 21, 22, i. 194 xi. 27, 28, i. 352 xi. 31, 32, i. 355 xi. 32, i. 464 xi. 33, 34, i. 194 xii. 2–4, i. 139 xii. 7–11, ii. 201 xii. 11, ii. 244 xii. 13, i. 135 xii. 14, ii. 185 xiii. 2, ii. 221, 462 xiii. 1–3, ii. 190

xiii. 3. i. 189, 274, ii. 449 xiii. 7, ii. 163, 190, 457 xiii. 7, 8, i. 189 xiii. 11, i. 136 xiii. 12, i. 139, 415, ii. 224 xiii. 13, ii. 164 xiv. 6, ii. 448 xiv. 9, 10, 11, 13, i. 403 xiv. 20, i. 136 xv. 30, ii. 71 xv. 32, 33, i. 139 xv. 34, ii. 133 xv. 41, ii. 366 xv. 50, ii. 135 xv. 55, i. 238 xvi. 13, ii. 102 2 CORINTHIANS. ii. 12, ii. 185 ii. 14–16, i. 232 iii. 14, ii. 285 iv. 8, 9, ii. 199 iv. 18, i. 280 v. 1, 2, 3, 7, ii. 217 v. 1, 7, ii. 364 v. 7, i. 281, ii. 241 v. 8, ii. 217 v. 10, ii. 113 v. 16, 17, ii. 113 vi. 3–7, ii. 200 vi. 4, 10, 11, i. 351 vi. 14, 15, ii. 255 vi. 14, 15, 16, ii. 113 vi. 16, 17, 18, ii. 118, 200 vi. 17, 18, ii. 255 vii. 1, ii. 113, 118, 200 vii. 1–11, ii. 200 viii. 12, 15, ii. 60 viii. 20, 21, i. 331 x. 5, ii. 415 x. 5, 16, ii. 403 x. 17, i. 139 xi. 2, i. 126, ii. 118 xi. 3, ii. 119, 122, 129 xi. 6, ii. 403 xi. 13, 15, ii. 85

xi. 14, ii. 341 xi. 23, ii. 198 xi. 31, ii. 243 xii. 2–4, i. 139 xii. 13, i. 135 xiii. 5, i. 287 GALATIANS. ii. 19, 20, ii. 136 iii. 3, ii. 135 iii. 12, ii. 29 iii. 19, 23, 24, i. 461 iii. 23–25, i. 135 iii. 24, i. 180, 366, ii. 22 iii. 26–28, i. 135 iii. 28, i. 101 iv. 1, 2, 3, i. 378 iv. 1–5, ii. 137 iv. 7, i. 137 iv. 9, i. 67 iv. 16, i. 169 iv. 19, ii. 131 iv. 30, i. 386 v. 5, 6, ii. 77 v. 13, ii. 102 v. 17, ii. 384, 385, 464 v. 20, ii. 391 v. 24, ii. 159 v. 25, ii. 241 v. 25, 26, i. 339 v. 26, i. 378 vi. 2, ii. 86 vi. 2, 7, 9, i. 339 vi. 8, ii. 159, 465 vi. 8, 9, i. 351 vi. 10, i. 353 vi. 14, ii. 145 vi. 15, i. 101 EPHESIANS. i. 1, 2, 22, 25, i. 338 i. 4, 5, ii. 347 ii. 2, i. 23 ii. 3, ii. 136 ii. 3–5, i. 35 ii. 5, ii. 30, 114 ii. 11, ii. 445 ii. 12, i. 33 ii. 13, ii. 30 ii. 14, 15, 16, ii. 366 ii. 20, 21, ii. 359 iii. 3, 4, i. 468

iii. 3–5, ii. 257 iii. 5, ii. 273 iii. 10, i. 365 iii. 10, 11, i. 408 iii. 14, 15, ii. 337 iv. 11, 12, i. 357 iv. 11, 12, 13, ii. 200 iv. 13, ii. 354, 366 bis., 413, 455, 468 iv. 13–15, i. 126 iv. 14, i. 377 iv. 17, 18, i. 81 iv. 20–24, ii. 96 iv. 24, i. 285, ii. 129 iv. 24, 25, 27–29, i. 412 iv. 25–29, i. 338 iv. 26, i. 237 iv. 29, i. 222 v. 1–4, ii. 97 v. 3, i. 252, 294 v. 3, 4, i. 222 v. 4, i. 225 v. 5–11, ii. 97 v. 8, i. 133 v. 14, i. 81 v. 19, i. 217 v. 21–29, ii. 168 v. 22–24, ii. 415 v. 23, ii. 243 vi. 1, 4, 9, i. 338 vi. 11, ii. 63 vi. 12, ii. 133, 161, 284, 419 vi. 14–17, i. 104 PHILIPPIANS. i. 7, ii. 181 i. 9, 10, i. 386 i. 13, 14, ii. 148 i. 20–24, ii. 115 i. 29, 30, ii. 181 ii. 6, 7, i. 24 ii. 7, i. 274 ii. 10, 11, i. 456 ii. 15, i. 340 ii. 20, 21, ii. 181 iii. 12–14, i. 148 iii. 15, i. 148 iii. 20, ii. 130, 145 iv. 5, i. 83 iv. 8, 9, ii. 138

iv. 11–13, ii. 185 iv. 18, ii. 415 COLOSSIANS. i. 9–11, ii. 257 i. 25–27, ii. 257 i. 28, i. 358 ii. 2, 3, ii. 258, 269 ii. 4, i. 385 ii. 4, 8, i. 384 ii. 6, 7, i. 385 ii. 8, i. 384, 385, ii. 339, 340, 372 ii. 11, ii. 104 ii. 18–23, ii. 108 iii. 4, 10, ii. 104 iii. 5, ii. 391 iii. 5, 6, i. 323 iii. 8, 9, ii. 415 iii. 11, ii. 168 iii. 12, 14, 15, ii. 164 iii. 12–15, ii. 169 iii. 18–25, ii. 168 iv. 1, ii. 168 iv. 2, ii. 258 iv. 3, 4, ii. 258 1 THESSALONIANS. ii. 5, 6, 7, i. 352 ii. 6, 7, i. 127 ii. 17, i. 280 iv. 3–8, ii. 178 iv. 9, i. 132 iv. 17, ii. 366 v. 5–7, i. 242 v. 6–8, ii. 204 v. 13–15, 19–22, ii. 339 v. 21, i. 386 2 THESSALONIANS. ii. 4, ii. 457 iii. 1, 2, ii. 231 1 TIMOTHY. i. 5, i. 466 i. 7, i. 466 i. 7, 8, ii. 162 i. 8, i. 466 i. 9, ii. 413 i. 14, i. 82 i. 18, 19, ii. 19, 143 i. 25, i. 200 ii. 3, 4, ii. 137 ii. 9, i. 330 ii. 9, 10, i. 271 ii. 15, ii. 127

iii. 15, i. 83 iii. 16, 17, i. 83 iv. 1, 2, 3, 4, 5, ii. 125 iv. 1, 3, i. 108 iv. 6–8, i. 339 iv. 10, i. 83, ii. 400 iv. 12, ii. 185 v. 14, 15, ii. 127 v. 18, ii. 55 v. 21, i. 351 vi. 2, i. 339 vi. 3–5, i. 376 vi. 10, i. 214 vi. 16, ii. 322, 347 vi. 20, 21, ii. 32 2 TIMOTHY. ii. 1, 2, i. 350 ii. 14, 16, 17, i. 383 ii. 23, ii. 385 ii. 28, ii. 223 iii. 2, i. 409 iii. 15, i. 410 TITUS. i. 6, ii. 137 i. 10, i. 137 i. 12, 13, i. 391 i. 15, ii. 137 i. 16, ii. 172 ii. 3–5, ii. 198 ii. 11–13, i. 22 ii. 14, i. 411 iii. 3–5, i. 20 HEBREWS. i. 1, i. 365, ii. 241, 277, 337, 351 i. 3, ii. 448 ii. 11, i. 102 iii. 5, ii. 71 iv. 8, 9, ii. 77 iv. 12, ii. 431 v. 12, ii. 339 v. 12, 13, ii. 258 v. 13, i. 386 v. 14, i. 372, 386, ii. 407 vi. 1, ii. 258 vi. 11–20, ii. 77 vii. 2, ii. 13 viii. 8–10, ii. 327 vii. 10–12, i. 102 ix. 14, ii. 112 x. 26, 27, ii. 36

x. 32–39, ii. 186 xi. 1, 2, 6, ii. 6 xi. 3, 4, 25, ii. 8 xi. 26, 27, ii. 187 xi. 36–40, ii. 186 xii. 1, 2, ii. 186 xii. 5, 6, i. 369 xii. 13–17, ii. 198 xii. 21, i. 80 xiii. 4, ii. 198 JAMES. ii. 8, ii. 403 ii. 23, ii. 12 iv. 6, ii. 107, 188 v. 20, ii. 90 1 PETER. i. 6–9, ii. 198 i. 14, 15, 16, ii. 138 i. 17–19, i. 332 i. 21, 22, ii. 138 ii. 1–3, i. 143 ii. 12, i. 313 ii. 18, i. 324 ii. 24, ii. 40 iii. 1–4, i. 320 iii. 8, i. 324 iii. 13, i. 333 iii. 19, ii. 331 iii. 19, 20, ii. 329 iv. 3, i. 332, ii. 391 iv. 5, ii. 188 iv. 8, i. 334, 336, 466, ii. 40, 190 iv. 12, 13, 14, ii. 161 v. 5, ii. 107 1 JOHN. i. 6, 7, ii. 98 ii. 2–6, i. 340 ii. 4, ii. 104 ii. 18, 19, ii. 105 iii. 3, ii. 103 iv. 7, i. 330 iv. 8–16, ii. 191 iv. 16, ii. 428 iv. 16–18, ii. 185 v. 3, ii. 185 v. 16, 17, ii. 40 JUDE. 5, 6, i. 307 8, 17, ii. 89 22, 25, ii. 341 REVELATION. i. 8, i. 138

iv. 4, ii. 366 v. 6, ii. 241 vi. 9, 11, i. 259 ix. 10, ii. 136 xi. 16, ii. 366 xxi. 6, ii. 388 xxii. 12, ii. 202 II. - INDEX OF SUBJECTS FORMALLY OR INCIDENTALLY CONSIDERED. Abandoned, the, i. 190. Abimelech, what he represents, i. 128, 129. Abodes granted to believers according to their respective merits, ii. 370. Abraham, the lesson taught him by God, i. 281; and Isaac and Jacob, ii. 12; and Sarah, 362. Abraham, the three days’ journey of, to Moriah, ii. 264, 265. Abstinence enjoined, i. 201. Abstraction from material things necessary to obtain a true knowledge of God, ii. 261, etc. Accusation, employed by the Instructor, i. 168. Acephalus, the star so called, i. 209. Acrothorakes, i. 202, and note. Act well, to, better than to speak well, i. 381. Adages, the, of philosophers, ii. 392. Adam, the state in which he was created, ii. 359. Admonition, i. 164, 177. Adornment, in what case permitted to women, i. 315. Adornment, the true, i. 268. Advent, the, of Christ, the benefits conferred by, i. 100. Advent, the, of the Instructor, pre-intimations of, ii. 404. Æacus, and the Delphic oracle, ii. 319. Ægis, the, of Jove, described poetically, ii. 69. Æsop quoted, ii. 429. Æschylus quoted, ii. 288, 296. Afflictions, voluntary, i. 304. Agapæ, i. 188, 189.

Agatho, the tragedian, quoted, ii. 300. Αἰῶνες, i. 342, note. Alcmæon, i. 403. Alexander the Great, canonized as a god, i. 90; and the Indian Gymnosophists, a curious story of, ii. 324, 325. Alexander, the philosopher, referred to, i. 397. Alexander Polyhistor quoted, i. 436. Alexarchus, i. 59. Alexis, the comic poet, quoted, i. 271. Altar, the true, ii. 428, 429. Amaranth, i. 237. Ambiguity prevented by definition, ii. 496, etc. Amosis, i. 421. Amours of the gods, the, i. 39, etc. Amphion of Thebes, i. 17; quoted, ii. 286. Amusements, i. 325. Anacharsis, king of the Scythians, a story of, i. 33. Anacharsis, the philosopher, i. 399, 403; ii. 247. Anacreon quoted, i. 322. Analysis and demonstration, ii. 495. Anaxagoras, i. 403. Anaxarchus, i. 373. Androcydes quoted respecting the Ephesian Letters, ii. 247; on drunkenness and gluttony, 430. Angels, ii. 275; distributed to the nations, 398; good things given by God through, 400; other references to, 412, 414. Angels that fell, i. 283. Anger of the gods, the, i. 159, 163. Animal-worship, i. 45, 46; superior to image-worship, 56. Animals, the sort forbidden to the Jews as food, i. 326; distinction between, of clean and unclean, its symbolical significance, ii. 488, 489. Animals, the dialect of, i. 443. Animals and plants, ii. 497.

Anointing the feet of Jesus, i. 230. Anointing of Jesus by God, i. 233. Antinous, i. 55. Antiochus of Cyzicus, i. 57. Antipatrus quoted, ii. 278. Antiphanes, the comic poet, quoted, i. 278. Antiphon, i. 404. Antiquity, the, of the Hebrew philosophy, i. 421, etc. Antisthenes quoted, i. 71, 74; ii. 62. Anxiety, i. 256. Aod, i. 425, 426. Apelles, an anecdote of, i. 270. Aphrodite, i. 28, 42, 44, 45. Apion quoted, i. 421. Apis, an Egyptian god, i. 54, 57, 424. Apollo, i. 42, 44; meaning of the name, 488. Apollodorus of Corcyra quoted, ii. 250. Apollodorus of Cuma, i. 404. Apostles, the opinion of the, respecting veiling the mysteries of the faith, ii. 257–261; why chosen, 365. Appetite, the third division of the soul, i. 273; what, ii. 37. Arabs, the, i. 290. Aratus quoted, i. 73, 102; ii. 81; quoted by St. Paul, i. 413. Archilochus quoted, ii. 294. Archons, the, of Athens, i. 257. Ares, derivation of the name, i. 66. Arion of Methymna, i. 17. Aristippus, the Cyrenean, quoted, i. 232, 234; ii. 67. Aristo quoted, ii. 62. Aristocritus, his Positions against Heracliodorus quoted, ii. 239. Aristophanes quoted, i. 269, 278; ii. 159, 160, 370. Aristotle quoted, ii. 10, 272. Ark, the, of the Covenant, ii. 242. Armour of God, the, i. 104.

Ἄρνες, i. 121. Art, i. 60, 61, 65, 90. Artapanus quoted, i. 451. Artist, the great, i. 90, 91. Artorius, i. 202. Arts, the, proceed from God, i. 364. Arts, the Barbarians inventors of the, i. 401. Arts, sophistical and useless, i. 376. Asclepius, i. 37. Asking, ii. 490. Ass, the fish so called, i. 198. Assent, the causes of, ii. 505. Assimilation to God, according to Plato, the chief good, i. 74–78. Associates, i. 325. Association, with whom to be sought, i. 292. Ἀστραγάλοι, i. 325, note. Astronomy, the influence of the study of, ii. 356. Ἀσωτία and ἄσωστον, i. 206. Ἀσώτους, i. 190. Athene, i. 30; six so named, 36. Athenodorus, i. 54. Atheist, the, and the superstitious man, ii. 408. Atheists, who were so called among the heathen, i. 33, 34, 66. Athlete, the ancient, i. 297. Athlete, the true, described, ii. 419. Attica, the, quoted, i. 423. Attis, i. 30. Authors and speakers compared, i. 349–359. Bacchic Orgies, the, i. 27. Bacchylides quoted, ii. 262, 286, 299. Balance, stepping over the, forbidden by Pythagoras, ii. 238. Banquets, proper conduct at, i. 225. Baptism, various references to, i. 91, 132, 133, 134, 135, 147, 181, 417; ii. 7, 208. Baptism, the, of Christ, i. 131. Barbarian philosophy, the, the Greeks pilferers of, ii. 1; perfect, 3.

Barbarians, the, hate luxury, i. 290; the Greek philosophy in great part derived from, 395, etc.; inventors of the arts, 401. Barnabas quoted, ii. 19, 22, 41, 50, 66, 258, 340. Basilides, and Valentinus, and their followers, their views of faith, ii. 6, 7, 17; the vagaries of, as to fear being the cause of all things, 22, 25; his opinions respecting continence and marriage refuted, 84–86; his idea of martyrdom refuted, 175–179; and Valentinus, and Marcion, 486, 487. Βατάλοι, i. 289. Baths, shameful behaviour in, i. 296, 297; why we should use, 308, 309. Barley loaves, the five, and the two fishes, the mystical significance of, ii. 358. Baubo and Demeter, i. 31. Beard, the, the ornament of the man, i. 286; not to be plucked, 289; as to shaving, 317. Beatitudes, the, some points in, ii. 150. Beauty, the true, i. 268, 271, 273–275, 319, 320. Beds, luxuries to be avoided, i. 240–243. Bedu, ii. 248, 249. Believer, the, the most punished of all men, ii. 367. Belly-demon, the, i. 197. Beneficence, i. 302; ii. 57. Benefits, the many, conferred by the advent of Christ, i. 100. Benevolence, ii. 18. Berosus’ Chaldaics quoted, i. 67. Bewailing one’s fate, i. 168. Bezaleel, i. 364. Bion, i. 60. Birds, the voices of, i. 244.

Birds of prey, and ravenous, forbidden the Jews as food, i. 326; ii. 252. Blackbird, the, i. 245. Blame and praise, i. 177. Blood of Christ, the, i. 140, 200. Blood, the, of the Word, ii. 141, 142, 143, 145. Bocchoris, the just decision of, ii. 192. Body, the proper care of the, i. 186; against embellishing the, 276–283. Book, who first published a, i. 403. Boys and girls to be denied wine, i. 201. Bread from heaven, the, i. 144. Breastplate, the, of the high priest, its symbolical importance, ii. 242, 243. Brimo, i. 28. Britain, a curious cave in the island of, ii. 322. Bryaxis, i. 54. Buddha, i. 399. Burning bush, the, i. 238. Butter, its spiritual significance, i. 148. Buying and selling, i. 328. Cabiri, the orgies and mysteries of the, i. 30. Cadmus, i. 401, 402, 424. Callimachus quoted, i. 37, 43; ii. 262, 280, 281, 284, 285. Calling, the sin of neglecting God’s, i. 80, etc. Calves, believers figuratively called, i. 123. Camels, the, of the Arabs, i. 290. Cambyses, i. 57. Captivity, the, of Israel, i. 433, 434. Carpocrates and Epiphanes, their opinion respecting a community of women refuted, ii. 86–89. Castor and Pollux, i. 38. Cause and causation, i. 406–408, 418, 419. Causes, different kinds of, ii. 508–514. Censure, i. 157.

Cernos, the, i. 29, note. Chains of gold, fetters, i. 269. “Chair of pestilence, the,” ii. 41. Charioteers, the two, in which Heaven delights, i. 282. Charity, the kiss of, i. 329. Charon, the centaur, i. 400. Chastisement, i. 465. Cherubim, the golden, ii. 242. Chickens, believers so called, i. 124. Chiding, i. 177. Chief good, the, various opinions of the philosophers respecting, ii. 71–74; Plato’s opinion of, 74–78. Child, the, and the man, i. 136. Child, the little, who, i. 125. Child born, Christ the, i. 130. Children of God, who are, i. 122, etc.; the name does not imply instruction in elementary principles, 131, etc.; mode of disciplining, 164. “Chrestoi,” ii. 11. Christ the Saviour, a hymn to, i. 343. Christ, the many benefits conferred by the advent of, i. 100–105; the Word, 104; the Son of God, in the form of man, free from human passions, 115; typified by Isaac, 129; the voice from heaven to, at His baptism, 131; in what sense all who came before Him were thieves and robbers, 406; free from all human affections, ii. 344. Christian, the, alone rich, i. 298. Christian life, the, a compendious view of, i. 213, etc.; general precepts for the regulation of, 332, etc. Christians, ii. 11.

Chronology in relation to Greek and Hebrew philosophy, i. 421, etc., 447. Church, the, a mother, i. 142. Church, the traditions of, prior to heresy, ii. 485. Church, the true, ii. 487. Church, the grades of dignity in, imitations of angelic glory, ii. 366. Church, going to, i. 328; behaviour out of, 329. Cinyras, i. 28. Classification, ii. 506. Clean and unclean animals, the symbolical significance of the distinction between, ii. 488. Cleansing, spiritual, i. 309. Cleanthes quoted, i. 72; ii. 231, 286, 429, 430. Clemens, Titus Flavius, a sketch of the history of, i. 11; an account of his works, 12–16; refers to his own writings, 355–359. Clement of Rome, passages from his Epistle to the Corinthians respecting martyrdom, ii. 187–190; other quotations from, 340, 341. Clothes, considerations and counsels respecting, i. 255, etc.; anxiety about, 256; given for a covering, 258; foolish kinds of, 258; dyeing of, forbidden, 258, 259; gorgeous, 259; of the primal man, 261; of John the Baptist, 261; long, 261, 262; extravagance in, to be avoided, 262; purple, prohibited, 262, 263; shoes, 264, 265; plain, 313; white, 314; substantial, 314; suited to sex, age, etc., 315. Cnaxzbi, ii. 250. Coat, Joseph’s, of many colours, interpreted, ii. 253. Colour in clothes, i. 258, 259; white, 314. Colts, untamed, i. 124.

Comic poets, nameless, quoted, i. 322. Command, the universal, i. 101. Commandments, the, expounded: the first and second, ii. 383; the fourth, 386–391; the fifth, sixth, and seventh, 391; the eighth and tenth, 392. Communion, the innate and original, of man with heaven, i. 34. Community of women, Carpocrates’ and Epiphanes’ opinions respecting, refuted, i. 86–89. Complaint, i. 165. Compositions, written and spoken, compared, i. 349–359. Concupiscence, the Lord free from, ii. 458. Conjecture, ii. 10. Contempt for pain and poverty, ii. 148. Continence, in what respect that of Christians excels that claimed by the philosophers, ii. 110, etc. Conversation, the regulation of, i. 228. Coveting, the mandates of the law and of Christ prohibiting, ii. 117. Corybantes, the orgies of the, i. 30. Costly vessels and furniture, i. 211. “Counsel of the ungodly, the,” ii. 41. Counsels, the, of the Instructor, i. 174, 175. Courage and cowardice, ii. 453, 454. Crapulousness, i. 204. Crates, the Theban, quoted, ii. 68, 69. Cratinus quoted, i. 363; ii. 249. Criterion, the, for distinguishing between truth and error, ii. 476. Crœsus, i. 49. Cropping the hair, i. 317, 318. Crowns, the use of, as ornaments, disapproved, i. 235–237. Cruelty, the, involved in sacrifices to the gods, i. 48. Cud, chewing the, i. 326; ii. 251, 252, 448.

Custom, the, of forefathers, objections to abandoning, refuted, i. 85, 89; to be abandoned, 106, etc. Culture, the benefits of, i. 371, 379. Cups of gold and silver censured, i. 211. Dactyli, i. 400. Daniel, i. 432; the chronology of the book of, 445, etc. Dardanus, i. 27. Darkness hides not the fornicator from God, i. 253. Day, the seventh, ii. 386, etc. Death, Valentinian’s vagaries about the abolition of, refuted, ii. 179–182. Deborah, i. 426. Decalogue, the Gnostic exposition of the, ii. 383, etc. Definition, the need of perspicuous, ii. 491, 492; prevents ambiguity, 496, etc. Degrees of glory in heaven, ii. 365, etc.; more than salvation, 366, etc. Degrees of knowledge, ii. 371. Deities, female, their vile character, i. 40. Deluge, the, ii. 334. Demeter, i. 28; the mysteries of, 28; and Baubo, 31. Demetrius, king, raised to the rank of a god, i. 59. Demetrius of Phalerus, i. 448. Demetrius, his book on the kings in Judæa quoted, i. 442. Democritus, i. 397. Demons, i. 60; ii. 271, 294; plagues, etc., attributed to, 321. Demonstration, ii. 472, etc.; and syllogism, 493; and analysis, 495. Denunciation, i. 168. Desire, the duty of repressing, ii. 192, 193.

Devil, the, matched by our Lord, i. 380; a thief and a robber, 408; a wicked spirit, referred to by Plato, ii. 276; transformed, 341. Dialects of men, gods, and animals, i. 443; ii. 380, 381. Dialectic, the true, i. 467. Dice prohibited, i. 325. Didymus, the grammarian, quoted, ii. 248. Diogenes quoted, ii. 68. Dino, i. 67. Dion, the philosopher, cited, ii. 194. Dion Thytes quoted, ii. 248. Dionysian mysteries, the, i. 29; a vile story of, 41. Dionysius, i. 41, 45. Dionysius Iambus quoted, ii. 249. Dionysius, the tyrant, i. 57. Dionysius Thrax quoted, ii. 248. Diphilus, the comic poet, quoted, ii. 291, 423. Directions for those who live together, i. 225. Discipline, various modes of, adopted by the Instructor, i. 164, etc. Dives and Lazarus, i. 257. Divination, i. 26, 27. Divine things wrapped up in figures, ii. 232, etc. Division, logical, ii. 503. Dogs, giving holy things to, ii. 5. Δόξα, i. 257. Doubts, the causes of, ii. 505. Draco, i. 404. Dreams, i. 243; ii. 192, 193. Dress. See Clothing. Drinking, water most suitable for, i. 199; water to be preferred to wine for, 201; intemperance in, censured, 205, etc.; decency in, 207; the example of Jesus as to, 208; considered in relation to women, 209. Drunken bouts, and drunkards, i. 204.

Dyeing of the hair, the impropriety of, i. 235; and the clothes, 257. Earrings, i. 315. Ears, the, not to be bored for rings or drops, i. 272. East, turning to the, ii. 436. Eating, the regulation of ourselves in, i. 186; the end of, is to live, 186, 187; epicurism in, to be avoided, 187, etc.; moderation in, 192; viewed in relation to things sacrificed to idols, 193; temperance in, 193, 194; speaking while, to be avoided, 195; proper food for, 196. Eating the flesh of Christ, i. 140, 143. Eclectic philosophy, the, paves the way to virtue, i. 374. Eetion, i. 27. Effeminacy in men described and condemned, i. 284–291. Egyptian styles of writing, ii. 233. Egyptian symbols of sacred things, ii. 245, 246. Egyptian temples, i. 276. Egyptians, their various objects of worship, i. 45; inventors of arts, 401; gods of the, 438; temples of the, i. 276; sacred symbols of the, ii. 245, 246; styles of writing of the, 233; the Greeks drew many of their philosophical tenets from, 323, 324; did not allow their priests to feed on flesh, 430. Egyptians, the, spoiled by the Israelites, i. 453; overthrown in the Red Sea, 457. Elements, the, worshipped by the heathen, i. 386. Eleusinian mysteries, the, i. 32. Elias, i. 301.

Embellishing the body, considerations condemnatory of, i. 276–284. Empedocles quoted, i. 36; ii. 209, 225, 231, 249, 250, 269, 283, 292, 301. Emperors, the Roman, i. 444. Empirics, the, i. 379. Employments, useful, the propriety, decency, and profitableness of, i. 310–312. Encouragement, i. 175. Enemies, loving our, ii. 181, 182. Enigmas, ii. 233. Ephesian Letters quoted, the, ii. 247. Epicharmes quoted, ii. 15, 217, 381, 389, 424. Epicurism, i. 187. Epicurus, i. 68; his view of faith, ii. 10; of pleasure, 71, 72. Epigenes on the Poetry of Orpheus, quoted, ii. 351. Ἐπιστήμη, ii. 205, 206. Equivocal terms, ii. 507. Eratosthenes, i. 404. Eros, i. 50. Errors, an exhortation to forsake old, i. 106, etc. Esoteric and exoteric, ii. 55. Esther, adorns herself for her husband, i. 281; her influence, ii. 194. Eternity, i. 389. Eubulus, the comic poet, quoted, ii. 427. Eucharist, the, i. 201, 416. Εὐκράσια, i. 179. Εὐλάβεια, ii. 20. Eumolpidæ, the, i. 31. Eunomos, the Locrian and the Pythic grasshopper, i. 17. Eunuch, a, forbidden by Moses to enter the congregation, i. 34. Euphorbion, the poet, quoted, ii. 239, 249. Eupolemus quoted, i. 442, 451. Euphrone, night so called, why? ii. 204.

Euripides quoted, i. 34, 38, 70, 75, 107, 281, 282, 283, 305, 377, 400, 468; ii. 39, 62, 91, 163, 196, 197, 263, 266, 287, 300. Eurysus, the Pythagorean, cited, ii. 238. Εὐτέλεια, i. 304, note. Eva, the bacchanal cry of, i. 27. Eve, i. 286. Evil, hatred of, i. 160. Excellence, the true, of man, ii. 142. Excess forbidden, i. 194, 206. Execestus, tyrant of Phocis, i. 438. Exercises, the, suited to a good life, i. 310–312. Exhortation, i. 175. Exhortation, to turn to God from idols, i. 87–99; to abandon old errors, 106, etc. Exodus, the, of Israel from Egypt, i. 439, 452, 453. Expectation, ii. 16, 17. Experience, ii. 43. Eyes, the improper movements of, i. 322; the government of, 230. Ezekiel, the Jewish tragedian, quoted, i. 452, 453. Face, painting the, censured, i. 319. Face of God, the, i. 152. Faith, connected with salvation, i. 133, 134, 135; the knowledge of God attained through, ii. 3–6; not a product of nature, 6–8; the foundation of all knowledge, 8–12; its excellence, 16–20; the knowledge which comes through, the surest of all, 30–33; twofold, 33–35; further and fuller discussion of, 220, etc.; the objects of, perceived by the mind alone, 229, etc.; must be followed by works, 367; the foundation of knowledge, 446; itself a comprehensive knowledge, 447.

Falsehood and theft, i. 420. Fast, and fasting, the true, i. 335; ii. 363; as practised by the true Gnostic, 461. Father, God recognised by the heathen as, ii. 297, 298. Father of the universe, the, i. 128. Fear, the influence of, i. 168; two sorts of, 171, 172; the utility of, ii. 20–22; the silly notion of Valentinian and Basilides respecting, 22–25; good, 25. Feasts, reason to rule at, i. 204; the conduct to be observed at, 215. Feet, bare, recommended, i. 264, 265. Feet of the Lord, the, i. 230. Fetters, gold chains asserted to be, i. 269. Figures, divine things enveloped in, ii. 232, etc. Filthy speaking condemned, i. 222–224. Finery, the evil of love of, i. 279, 280. Fire corrects superstition, i. 58. Fire, the pillar of, i. 458. Fire-worship, i. 67. First-born sons, i. 81. First Cause, the, of the universe, to be apprehended by faith only, ii. 9. First principles, ii. 8, 9, 494. Five loaves, the, broken by Christ, the mystical signification of, ii. 240, 241. Flesh, animal, its effects as food, ii. 429, 430. Flesh of Christ, eating the, i. 140, 143, 145. Flock, the, of the Lord, i. 462. Flowers, not to be woven into a crown, i. 235, 236; the peculiar properties of some, 236; the beauty of, 255.

Food, discrimination to be used as to, i. 186, 187; epicurism in, to be avoided, 187, 188; the proper kinds of, 196, etc. Forefathers, the objections against abandoning the customs of, refuted, i. 85–99. Forgiveness, i. 336. Fornication, the sin of, i. 253. Fortitude, ii. 454. Fortune, the goddess of, i. 56. Friendship, three kinds of, ii. 59. Frugality, i. 95; enjoined on the Jews, 197; a good provision for the Christian, 301–304. Games, the Grecian, i. 41. Γαστριμαργία, i. 194. Generalization and induction, ii. 502. Generalship, the ideas involved in, i. 456. Geometry, the mystic meanings in the ratios of, ii. 353. Germans, the, i. 399. Gideon, i. 426. Glory, degrees of, in heaven, ii. 365, 366, etc. Gluttony, i. 193, 194. Gnosis, ii. 43.

Gnostic, the true, an imitator of God, ii. 57; exercises patience and self-restraint, 60; described, 199–202; does good for the sake of the good, 202, etc.; erudite, 340, 344; free from all perturbations of the soul, 344–348; avails himself of the help of all human knowledge, 449–451; the extent of his knowledge, 357; how he benefits men, 400; the use of philosophy to, 401, etc.; a true worshipper of God, unjustly calumniated, 406, etc.; aims at the nearest likeness to God, 414, etc.; the sort of prayer employed by, and how it finds acceptance with God, 431, etc.; is kingly and priestly, 432; magnanimous, 438; mild, meek, and contented, 439; self-trained, 439, 440; rejoices in present good, 440; helped by God, 440, 441; demands his reward like a successful athlete, 441; prays always, 442; is far from being ready to lie and swear, 442, 443; a description of the life of, 449, etc.; beneficent, content, and despising worldly things, 455, etc., 465, etc.; further description of, 466, etc.; description of, furnished by an exposition of 1 Cor. vi. 1, etc., 468–472; abides by Scripture, and prospers, 484. Gnostic exposition of the Decalogue, ii. 383–393. Goats, and goats’ flesh, ii. 430.

God, alone to be worshipped, i. 65; opinions of the philosophers respecting, 66, etc.; the sin of neglecting the calling of, 80; the folly of forsaking, 87; the great Artist, 90, 91; the image of, 91, 109, 110; sin and misery of ignorance of, 92, 93; why He created man, 118, 119; the children of, described, 122; His love, 155, 156; is good, 159, 161; His anger, 159, 163; seeks to lead men to repentance, 160; one, 161; no darkness hides from, 253; the arts proceed from, as well as divine knowledge, 364, etc.; not the author of evil, 407; seeing Him, 415; the knowledge of, to be obtained only through faith, ii. 3; near and far off, 4; explanation of the Scriptures which ascribe human affections to, 43–45; abstraction from things material, necessary to obtain a true knowledge of, 261, etc.; a conception of, how to be reached, 264; not capable of being expressed, 264; one temple erected to, by Moses, and no image of, 265; made the world, not from need, being all-sufficient, 266; cannot be embraced in words, or by the mind, 268–270; difficult to discourse of, 269, 270; the knowledge of, a divine gift, 270–273; the ever-existing manifestation of, to all right-thinking men, 273; man made in the image of, 277; heathen testimonies to, 285; not to be thought of, according to the opinion of the multitude, 286, 292, 293–297; some knowledge of, possessed by the Greeks, 326–328; an imperfect knowledge of, conveyed by philosophy, 393, etc.; the sacrifice required by, 415; self-sufficient, and not influenced or warped by sacrifices, 416; the soul of the righteous an image of, 417; not to be localized or circumscribed, 425, 426; hears prayer in every place, 433; is good, not involuntarily, but of choice, 436; hears prayer, although unuttered, 437.

God, seeing, i. 25. Gods, the, the origin of, i. 34, 35; human, 37; the loves of the, 39, etc.; vile conduct of, 41, etc.; cruelty involved in the sacrifices offered to, 48; tombs of, 50, 51; shameful images of, 52, etc.; opinions of the philosophers respecting, 66–68; the ministers of, 86; ideal and imaginary, 93; of the Egyptians, 438; dialect attributed to, by Plato, 443; made by the heathen like themselves, ii. 421, etc. Gold and silver, the symbolical import of, i. 232. Gold and silver cups and vessels, condemned, i. 211; against fondness for, 266, etc. Good, the chief, various opinions of the philosophers respecting, ii. 71–74; Plato’s opinion of, 74–78. Good life, a, the exercises suitable to, i. 310, etc. Good man, the, without passions, ii. 453. Good manners at feasts, i. 229. Gospel, the, preached to Jews and Gentiles in Hades, ii. 328–335. Gospel, the, the universal diffusion of, in contrast to philosophy, ii. 405. Gothoniel, i. 425. Grasshopper, the Pythic, i. 17. Greece, a succession of philosophers in, i. 391. Greek philosophy, derived in great part from the Barbarians, i. 395; gave utterance to some truth, 413, 415; its use in contributing to the comprehension of divine truth, 418–420. Greek translation of the Old Testament, i. 448.

Greeks, the, imitated Moses’ generalship, i. 456, 457; but children compared with the Hebrews, 469; pilferers of the Barbarian philosophy, ii. 1; drew from the sacred Scriptures, proved, 12–15; derived their ethics from the Mosaic law, 47–57; plagiarisms of, from the Hebrews, 272; plagiarisms from one another, illustrated at large, 304, etc.; plagiarism of the miracles related in Scripture, 319, etc.; derived many of their philosophical tenets from the Egyptians and Indian Gymnosophists, 323–325; possessed some knowledge of the true God, 326–328. Guidance, divine, i. 150. Γύνιδες, i. 289. Gymnosophists, the, i. 398, 399; the Greeks indebted to, for some of their philosophical tenets, ii. 324, 325. Hades, the gospel preached to Jews and Gentiles in, ii. 328–335. Hagar, i. 368, 369. Hair, the, the impropriety of dyeing, i. 235; the custom of eradicating, by pitch plasters, censured, 284–287; regulations as to, 317; false, forbidden, 318. Hatred of evil, i. 160. Hay, the figurative import of, i. 257. Head, a cropped, commended, i. 318. Health and knowledge, the difference between, i. 114. Heart, eating the, ii. 239. Heart, an uncared, ii. 65.

Heathen, the, exhorted to forsake impious rites, i. 17, etc.; the abominable rites practised by, described, 26, etc.; the gods of, 34, etc.; cruel sacrifices among, 48, etc.; absurdity of the images of their gods, 52, etc.; the objections of, to abandoning the customs of their forefathers, refuted, 85, etc.; treated righteously by God, ii. 368; made gods like themselves, 421, etc. Heaven, degrees of glory in, ii. 365. Heavenly bodies, the, given by God to the Gentiles to be worshipped, ii. 368. Hebraic character, the, of the Greek philosophy, i. 392. Hebrew dialects, ii. 380. Hebrew philosophy, the, of higher antiquity than that of the Greeks, i. 421, etc. Hebrew prophets, the, i. 425, 435, 439. Hebrews, the Greeks but children compared with, i. 469, etc.; the plagiarisms of the Greeks from, ii. 274, etc. Hellenic philosophy, the multitude frightened at, ii. 350. Hellenic truth, i. 419. Helots, the Lacedæmonian, i. 305. Hephæstus, i. 37. Heracleon, the Valentinian, quoted, ii. 171. Heraclitus, the Ephesian, quoted, i. 32, 67; ii. 11, 15, 162, 204, 205, 226, 301. Hercules, i. 38, 40, 400. Heresies, the diversities of, made an objection to join the church, ii. 472–474. Heresies and philosophy, aids in discovering truth, ii. 376, etc.

Heresy, i. 416; the criterion of distinguishing between, and truth, ii. 476, etc.; the traditions of the church prior to, 485, etc. Heretics, the pretexts used by, for indulging licentiousness and lusts of every kind, ii. 95, etc.; two sorts of, 102–105; passages of Scripture perverted by, to the disparagement of marriage, 112, etc., 116, etc., 121, 129, etc., 130, 132. Hermas quoted, i. 408, 467, 470; ii. 27, 28, 34. Herodotus quoted, ii. 91. Hesiod quoted, i. 46, 73, 290, 296, 305, 364, 372, 424, 470; ii. 230, 280, 295, 427. Hevia, i. 27. Hiccup and sneezing, i. 229. High priest’s robe, the, its symbolic import, ii. 243. Hipparchus, the Pythagorean, quoted, ii. 255. Hippias, i. 457. Hippo, immortalizes his own death, i. 59; Euripides quoted respecting, 400. Hippocrates of Cos quoted, ii. 71. Hippodamus, the Pythagorean, quoted, ii. 59. Hiram, i. 436. Holy place, the, of the tabernacle, ii. 240. Holy things not to be given to dogs, ii. 5. Holy women among the Germans, i. 399. Homer, time of the birth of, i. 429; quoted, 37, 39, 40, 47, 49, 51, 60, 63, 75, 93, 103, 106, 147, 228, 268, 282, 364, 392, 468; ii. 281, 284, 288, 289, 295, 305, 306, 393, 401, 421. Honey, its spiritual import, i. 147, 179.

Hoof, dividing the, i. 326; ii. 251, 488. Hope, ii. 17, 228, 229; the objects of, perceived by the mind, 229. Horse, the, forbidden to be eaten, ii. 252. Hosanna, i. 122. Hospitality, ii. 26. Human affections, how ascribed to God, ii. 43–45. Human sacrifices among the heathen, i. 48. Husband and wife, i. 304, 332, etc. Husband, the, of the barren woman, i. 25. Husbandry, twofold, i. 352. Husbandry, the, of the Mosaic law, its typical import, ii. 56. Hyena, the, i. 246, 247. Hylobii, the, i. 399. Hymn to Christ the Saviour, a, i. 343–345. Hymn, a noble, of God, i. 96, 97. Hypotyposes, the, of Clement, i. 15. Idanthuris, king of the Scythians, his symbolic message to Darius, ii. 247. Idolatry, the origin of, i. 34, 35. Idols to be rejected, ii. 402. Idols, the ministers of, i. 86. Idols, things sacrificed to, to be rejected, i. 91. Illumination, i. 132; ii. 259. Image of God, the, i. 91, 109, 110; ii. 277. Images of the gods, the, the absurdity and shamefulness of some, i. 52, etc.; the stupidity of the worship of, 56, 57; often of beautiful material and form, but senseless and shameful, 61, 91. Immodesty of women in baths, i. 296, 297. Indignation, i. 168. Indians, the philosophy of the, ii. 324, 325.

Induction, ii. 502. Inquiry, philosophical and theological, its object, ii. 490. Instructor, the, the office of, i. 113; His treatment of our sins, 115; the philanthropy of, 118; men and women alike under the charge of, 121; who He is, 149–151; deals with us as we do with children, 164; mode of His discipline, 165; instructs by the law and the prophets, 179, 180; His severity and benignity, 181. Instructors among the Persians, i. 150. Insult, the fruit of drunkenness, i. 225. Intellect, the, i. 273. Intemperance, i. 204. Intercourse, the regulation of, i. 225. Intoxication, i. 204, 208, 210. Invective, i. 166. Inventors, and inventions among the Barbarians, i. 402. Invitation addressed to the heathen to come to Christ the Word, i. 107, etc. Involuntary, how a thing may be, ii. 37. Ionic Muses, the, quoted, ii. 56. Iophon, the comic poet, quoted, i. 363. Iota, i. 171. Ipse dixit, the, of the followers of Pythagoras, ii. 15. Isaac, the import of the name, i. 128; a type, 129, 369; ii. 12. Isidore, son of Basilides, quoted, ii. 65, 334. Isis, i. 424. Isocrates quoted, ii. 262. Israel, ii. 12. Jacob, i. 24, 369. Jerusalem, i. 367. Jerusalem, the heavenly, its garniture, i. 266, 267. Jesting, i. 227.

Jesus Christ, the Instructor and Shepherd, i. 149, 151; as an example in eating and drinking, 208; anointed by the woman who was a sinner, 230, etc.; anointed by the Father, 233. Jesus, the son of Nave, his vision of Moses ascending to heaven, ii. 382. Jewels, excessive fondness of, censured, i. 266. Jewish laws, of higher antiquity than Greek philosophy, i. 421, etc. Jews, frugality enjoined on, i. 197, 198; antiquity of the philosophy of, 399. Jibing condemned, i. 226. John the Baptist, the forerunner of the Word, i. 24; his clothing, 261; his confession, ii. 253, 254. Joking, i. 227. Joseph, his chastity, i. 321, 322; envied by his brothers, his coat of many colours, ii. 252, 253. Josephus, i. 446. Joshua, i. 425. Judas, i. 231. Judges, the, of Israel, i. 425, etc. Judgment, the, Diphilus the comic poet quoted on, ii. 291. Judith, ii. 194. Julius Cassianus, De Continentia vel Castitate, a reply to, ii. 128, etc. Jupiter, three of the name, i. 36; character of, 43; the image of, stripped by Dionysius, 57. Just One, the, is also good, i. 155, etc. Κιναίδες, i. 294. King, Christ the, typified by Abimelech, i. 129. Kingly office, the, i. 455. Kings, the, of Israel, i. 426, etc.; of Persia, 435; of Macedon, 435.

Kiss, the, between husbands and wives, i. 332. Kiss of charity, the, i. 329. Knocking, ii. 490. “Know thyself,” the adage, ii. 234, 420. Knowledge, i. 343; objections to, answered, 357; the advantage of, 361; different degrees of, 371; and love, 374; true, found in the teaching of Christ alone, 375, 403; human, necessary to the understanding of the Scriptures, i. 379, 380; the primary, 403; of the truth, whence it is, 403; of God, to be attained only through faith, ii. 3; faith the foundation of all, 8, etc.; that which comes through faith, the surest of all, 30–33; of things predicted, 33; various kinds of, 45, 46; of God, to be obtained only through abstraction from material things, 361; an imperfect kind of, conveyed by philosophy, 393. Knowledge and health, the difference between, i. 114. Knowledge of God, a divine gift, ii. 270, etc. Kore, i. 29. Κραπάλη, i. 204. Lacedæmonian helots, the, i. 305. Laertius cited in reference to the celebrated αὐτὸς ἔφα, ii. 15. Λαγνεία, i. 249. Lambs, the, of Christ, i. 123, 125. Lamp, the golden, of the tabernacle, ii. 241. Language, the proper regulation of, i. 222–224. Laughter, i. 219; how to be regulated, 220; excessive, forbidden, 227. Laughter, spiritual, i. 128, 129. Law, its dignity, ii. 12.

Law, the, given by Moses, i. 153; designed to restrain transgression, 179; aims at the good of men, 464; the beneficent action of, 466; fourfold division of, 467; how to be interpreted, 468; the terrors of, ii. 21; the source of all ethics, 47–57; the humanity of, 51; the mercy of, 53. Laws, divine, i. 97. Laws, the Jewish, more ancient than the philosophy of the Greeks, i. 421, etc. Lazarus and the rich man, i. 257. Learned, the truly, i. 379. Learning, the necessity of, i. 372, 373. Leaven, the parable of the, ii. 269. Legislator, Moses a divine, i. 461, etc. Liberorum, de procreatione, quænam tractanda sint, i. 244, etc. Licentiousness, i. 288. Life, religion in ordinary, i. 327, 328. Light, i. 133. Likeness of God, the, i. 109, 110. Little Iliad, The, quoted, i. 421. Lord, the, our Helper, the methods He employs to bring men to salvation, i. 23. Lord Christ, the, the Redeemer, i. 98; the temptation of, 380; the duration of His teaching, ii. 486. Lord’s Day, the, Plato speaks prophetically of, ii. 284. Lot, i. 243. Lot’s wife, i. 94. Love, celestial food, i. 189. Love a part of the true beauty, i. 274. Love and the kiss of charity, i. 329. Love, the many forms of, ii. 52.

Love, Christian, commended, ii. 190. Love, its influence, ii. 454. Love, the divinity of, ii. 346. Love due to God from us, i. 119. Love and knowledge, ii. 374. Love, God is, i. 156. Love, is punishment inconsistent with? i. 156. Love of money, i. 214. Loving our enemies, ii. 181, 182. Lust, i. 274. Lustrations, ii. 263. Lusts, unnatural, forbidden, i. 248. Lusts, pretexts of the heretics for indulging in, ii. 95. Luxury, i. 187, etc., 212, 213. Luxury, the true, i. 267. Lycurgus, i. 404. Lyre, the, its mystical significance, ii. 355. Macedonian kings, the, i. 435. Mænades, the, i. 107. Magi, the, fire-worshippers, i. 67; they foretold the Saviour’s birth, 398. Magi, the, three curious mountains in the country of, ii. 322. Maiden, the model, i. 325. Makar and Megaclo, i. 38. Man, the, made in the image of God, ii. 277; his fall and redemption, i. 100. Man, the responsibility of, i. 92; why created by God, 118. Man, the true excellence of, ii. 142, etc. Man, an immortal, a noble hymn to God, i. 96, 97. Man, the Lord called a, i. 126. Manliness and modesty, i. 272; ii. 48, 49. Marcionites, the, why they abstain from marriage, ii. 86, etc.

Marriage, its use and importance, ii. 78–83; Basilides’ opinion respecting, refuted, 84–86; why the Marcionites and other heretics abstain from, 89–94; passages of Scripture perverted to the disparagement of, vindicated, 112, etc., 116, etc., 129, 130, 132, etc.; those who vituperate, vituperate the Creator and the gospel dispensation, 133, etc.; two extreme opinions respecting, to be avoided, 135, etc. Married women not to be associated with at banquets, i. 226. Mars, i. 37. Martyr, the blessedness of the, ii. 158. Martyrdom eulogized, ii. 145; why called perfection, 146; the confession of God, ibid.; women and slaves, as well as men, candidates for the crown of, 165; Christ’s sayings respecting, 170; those who needlessly offer themselves to, reproved, 173; Basilides’ idea of, refuted, 175–179; passages from Clement’s Epistle to the Corinthians respecting, 187–190. Martyrs, passages of Scripture respecting the patience, constancy, and love of, ii. 184–187. Matthew, traditional words of, ii. 466. Matthias, ii. 365. Meaning of Scripture, reasons for veiling the, ii. 378, etc. Meats offered in sacrifice to idols, to be rejected, i. 193. Mediator, the, i. 274. Megasthenes quoted, i. 399. Melampus, i. 28. Melanippides quoted, ii. 287. Men, the folly of, in forsaking God for idols, i. 87; and women, under the Instructor’s charge, 121; who embellish themselves, 284; effeminate, 284, 289, 293, 294; employments of, 310–312.

Menander, his description of the superstitious man, ii. 422–424; quoted variously, i. 70, 74, 120, 277; ii. 227, 290 bis., 295, 427. Menelaus and Helen, ii. 61, 62. Merciful, the, ii. 156. Methods, the, used by God in bringing men to salvation, i. 23. Metrodorus, the Epicurean, quoted, ii. 300. Midas, i. 27. Midianite women, the, seduce the Israelites, ii. 49, 50. Milk, feeding with, i. 138, 145, 146, 147; and water and wine, 147. Milk and meat, ii. 260, 261. Miltiades, i. 457. Mind, the culture of the, i. 371. Minerva, i. 30. Ministers of idols, the, i. 86. Minos, ii. 12. Miracles, the, related in Scripture, plagiarized by the Greeks, ii. 319, etc. Miriam, ii. 194. Mirrors, the use of, reprobated, i. 280, 281. Mistake, ii. 39. Model maiden, the, i. 325. Money, the love of, i. 214. Mosaic law, the, the fourfold division of, i. 467; the source of all ethics, ii. 47–57.

Moses, an instructor, i. 152; the law given by, 153; the antiquity of the philosophy of, 421; the birth and education of, 451; meaning of the name, 451; as a military leader, 455; his strategy, 457; Plato an imitator of, 459; rightly called a divine legislator, 461; his dignity, ii. 12, 13; erected one temple to and no image of God, 265; ascends the mount, and enters the darkness by himself, 267; the shining of the face of, 364. Moses, the prophet like unto, i. 153. Muses, the, i. 38; and Syrens, 383. Music, the inventors of, i. 424. Music to be banished from feasts, i. 215. Music, the mystical significance of, ii. 354; its use, 355, 366. Mustard, i. 179. Mysteries, the, of the Christian faith, not to be divulged to all, i. 388; celebrated in the night, ii. 204; reasons for veiling, 254, 255; opinion of the apostles about veiling the, 257, etc. Mysteries, the heathen, i. 26, 27; derivation of the word, 27; of Demeter, 28; the Sabazian, 29; of Dionysius, 29; the Eleusinian, 32; of Plato, Pythagoras, and the Epicureans, ii. 255. Mystical meanings in the proportions of numbers, etc., ii. 352–359. Nabla, the, i. 402, and note. Nard, i. 232. Nations, the number of, i. 443. Nature possesses an adaptation for perfection, ii. 359.

Neanthes of Cyzicum quoted, ii. 249. Necessaries and luxuries, i. 267. Nechephres, king of Egypt, i. 452. Neglect of God’s gracious calling, the sin of, i. 80. Nicagorus, i. 59. Nightingale, the, i. 245. Noah, his drunkenness, i. 210. Nobility, ii. 58. Noses, making sounds of lewdness or of provocation through, censured, i. 294. Νουθέτησις, i. 177. Numa, i. 398. Numbers, the mystical meaning in the proportions of, ii. 352, etc. Numenius quoted, i. 449. Nymphodorus quoted, i. 424. Oath, the, avoided by the true Gnostic, ii. 442–444. Objurgation, i. 168. Offence, avoiding, ii. 183. Oil, the use of, i. 234. Ointments, the use of, not necessary to Christians, i. 230; varieties of, 232, 239; render effeminate, 233; not to be wholly laid aside, 234. Old age, i. 319. Old men may drink wine, i. 202. Old Testament, the Greek translation of, i. 448. Olive, the wild, ii. 372, 373. Oracles of divination, i. 26, 27. Orgies, the Bacchic, i. 27; derivation of the word, ibid.; full of imposture and quackery, 28; of the Corybantes, 30. Ornamentation, the, of the body, i. 276, etc.; when permitted, 315. Ornaments, i. 256; excessive fondness for, censured, 266; excuses for wearing, 267; the true and the false, 268, 269, 271; Aristophanes’ catalogue, 269, 270; the love of, 273, etc.

Orpheus, i. 19; quoted, 30, 31, 73; ii. 248, 267, 292, 293, 294, 295. Osiraphis, i. 54. Osiris, i. 54. Ox, the, and the bear dwelling together, ii. 333. Ox, the, and the ass forbidden to be yoked together, ii. 55, 56. Ὀψοφαγία, i. 194. Pactolus, the, i. 82. Pædagogus, the, a prayer to, i. 342; verses to, 346. Pædagogy, i. 121, 125. Παιδάριον, i. 121. Pain and poverty, contempt for, ii. 148. Painting the eyes, etc., condemned, i. 277. Painting the face censured, i. 319. Palladium, the, i. 53. Pallas, i. 30. Pantænus, the teacher of Clement, i. 11; referred to, 355. Pantarkes, i. 58. Panyasis quoted, i. 42. Parabolic style of Scripture, the, ii. 379. Parmenides, the Eleatic, quoted, ii. 256, 287, 300. Passions, the, ii. 37; how called by Basilides, 64; to be subdued, 66, 67; the true Gnostic free from, 346. Patience or endurance, ii. 60. Peacemakers, ii. 157. Pearls, the wearing of, i. 266, 358. Pearls, casting, before swine, i. 388. Penitents, ii. 156. Pentheus, i. 389. People, the new and the old, i. 128. Perfection, i. 126, 131, 182; women as well as men capable of, ii. 193, etc.; consists in the knowledge and love of God, 212–215; nature adapted to, 359, etc.; the Gnostic alone attains, 362–364; steps to, 446, etc.

Perfect man, the, described, ii. 199–202; does good for the sake of the good, 202, etc.; how he treats the body and the things of the world, 215. Peripatetics, the, i. 68. Persian kings, the, i. 455. Persians, the, fire-worshippers, i. 67; instructors among, 150. Perturbations of the soul, the true Gnostic free from, ii. 344–348. Peter, the Preaching of, quoted, i. 470; ii. 326, 379, 380. Peter, the story of his wife’s martyrdom, ii. 451, 452. Petulantia, i. 247. Phalloi, i. 41. Phanothea, i. 404. Phemonoe, i. 424. Pherecrates, the comic poet, quoted, ii. 427. Pherecydes quoted, i. 392; ii. 247. Pherephatta, i. 29. Phidias, i. 58. Philanthropy, ii. 26. Philanthropy, the, of our Instructor, i. 118. Philemon, the comic poet, quoted, i. 269, 324; ii. 294, 423. Philip of Pella, i. 59. Philo, his interpretation of Sarah and Hagar, i. 368. Philolaus quoted, ii. 91. Philosopher, the, to what he applies himself, ii. 29, 30. Philosophers, the variety of, respecting God, i. 66–68; by divine inspiration, sometimes hit on the truth, 69; objections to extracts from the writings of, answered, 360, 361; a succession of, in Greece, 391, etc.; their philosophy Hebraic, 392; the first so called, ibid.; thieves and robbers - how? 406; attained to some truth, 413, ii. 396; varieties of opinions among, respecting the chief good, 71–74.

Philosophical inquiry, its object, ii. 490. Philosophy, i. 361; the handmaid of theology, 366; what it is, 368, 369; the eclectic, paves the way to virtue, 374; that which the apostle bids us shun, 384; all sections of, contain a germ of truth, 389; schools of, 392; the Grecian, derived in great part from the Barbarian, 395; prepares the way for higher teaching, 405; a true spark of divine fire in, 409; how it contributes to the comprehension of divine truth, 418; the Jewish laws of higher antiquity than, 421, etc.; given by God, ii. 339–344; the study of, 366; an imperfect knowledge of God conveyed by, 395, etc.; absurdity of those who say it is not from God, 397–399; given to the Greeks as the law was to the Jews, 399; use of, to the Gnostic, 402, etc. Philosophy, the Barbarian, followed by Christians, perfect, ii. 3. Philosophy, the true, ii. 335–339. Philydeus, the comic poet, quoted, ii. 248, 249. Phocylides quoted, ii. 294. Phœbus, i. 149. Phœnix, i. 150. Phoronis, The, quoted, i. 458. Φῶς and φώς, i. 133. Φρένωσις, i. 168. Phryne, the courtesan, i. 58. Piety, i. 185. Pigeons to be offered to God, i. 124. Pilferers, the Greeks, of the Barbarian philosophy, ii. 1; and of each other, 304, etc.

Pillar of fire, the, i. 458. Pindar quoted, i. 37, 323, 383, 420, 424, 470; ii. 162, 282, 295, 299. Pit, opening a, ii. 253. Pitch plasters to eradicate hair, censured, ii. 284, 285, 287. Pittacus, king of Miletus, i. 311. Plagiarisms, the, of the Greeks, from the Hebrews, ii. 274, etc.; from one another, 304, etc. Plants and animals, ii. 497. Plasters of pitch to eradicate hair, i. 284, 285, 287. Plato an imitator of Moses, i. 459. Plato, his view of the chief good, ii. 74–78; respecting marriage, 89–94; variously quoted or referred to, i. 69, 70, 71, 198, 248, 254, 314, 378, 382, 385, 395, 396, 397, 414, 443, 469; ii. 13, 14, 58, 91, 92, 93, 147, 151, 163, 226, 230, 231, 252, 260, 266, 267, 271, 275, 276, 279, 282, 283, 284, 285, 297, 299. Plato, the comic poet, quoted, ii. 429. Pleasure, ii. 61, 62, 63; not a necessity, 67, 68. Plutus, i. 280. Poets, the, their testimony to the truth, i. 73–75; their employment of the symbolic style, ii. 247. Polemo, the disciple of Xenocrates, cited, i. 76. Poseidon, i. 66. Pot, the mark of, not to be left on the ashes, according to Pythagoras, ii. 237. Praise to God, ii. 216, 217; and prayer, 426. Praise and blame, i. 177.

Prayer to the Pædagogus, i. 342. Prayer, such as employed by the Gnostic, and how it is heard by God, ii. 431, etc.; the right sort of, 434; hours of, 435; the false doctrine of certain heretics respecting, ibid. Prayer and praise the best sacrifices, ii. 426, etc. Praxiphanes, i. 404. Praxiteles, i. 50. Preaching, the, of Peter, referred to or quoted, i. 470; ii. 326, 379, 380. Presbyter, who is a true? ii. 365. Procreatione liberorum, de, i. 244, etc. Prodicus, the Ceian sophist, his delineation of vice and virtue, i. 260. Prophecy, ii. 34; is full knowledge, 343; why it employs figurative forms of expression, 380. Prophet, the, like unto Moses, i. 35. Prophets, the, the truth to be found in, i. 76–79; their knowledge, 380; the antiquity of, 425, 435, 439. Propriety of conduct, i. 293. Proserpine, i. 27. Prosymnus, i. 41. Proteus, i. 273. Pruning-hook, the, ii. 341. Ptolemy Philadelphus, i. 448. Ptolemy, the priest, referred to, i. 421. Punishment, the reason and end of divine, ii. 210, 211. Punishment after death, ii. 275. Punishment and love reconciled, i. 156, 157; aims at the good of men, 464. Punishments and threatenings, i. 306, 307. Πῦρ, i. 443. Pure in heart, the, ii. 157. Purification, i. 91, ii. 263; a sufficient, 205.

Purple colour in dress forbidden, i. 262. Pyrrhonism, its self-contradictions, ii. 500. Pythagoras, his symbols, ii. 236. Pythagoras referred to or quoted, i. 393, 394, 395, 397; ii. 54. Pythagoreans, the, i. 72, 177, 383. Pythic grasshopper, the, i. 17. Reason to rule at feasts, i. 204. Rebecca and Isaac, i. 128, 129. Redemption through the Word, i. 100–105. Religion in ordinary life, i. 327. Repentance, an earnest exhortation to, i. 87, etc.; the nature of, ii. 17; first and second, 35–37. Reproach, i. 157. Reproof, i. 157, 158, 166, 169. Reprover, the, i. 172. Respect of persons, none with God, ii. 340. Responsibility, the, i. 92. Revelling, i. 215. Revenge, i. 160. Rhetoric, i. 376. Rich, the believer alone is, i. 298; ii. 13. Rich man, the, and Lazarus, i. 15. Riches, i. 212–214, 298. Righteous man, the, ii. 285, 331. Righteousness, true riches, i. 299. Righteousness, the Sun of, i. 102. Ring, a, engraven with the images of the gods, prohibited by Pythagoras, ii. 237. Rings, on the wearing of, i. 315–317. Robe of the high priests, its symbolic import, ii. 243, 244, 245. Roman emperors, the, i. 444. Ῥόμβος, i. 30, note. Royalty, different kinds of, i. 455, 456. Sabazian mysteries, the, i. 29. Sacrifices, the, of the law, ii. 429.

Sacrifices, the, of the heathen to their gods, the absurdity of, ii. 427, etc. Sacrifices, the cruelty of some of the heathen, i. 48, etc. Sailing on land forbidden by Pythagoras, ii. 237. Salvation, i. 82, 132, 382; one unchangeable gift of, ii. 366. Sambuca, the, i. 402, and note. Samson, i. 321. Samuel sent to anoint David, i. 281. Sappho, i. 237. Sarah, i. 368, 369; her laughter, ii. 262. Sardanapalus, i. 322, 323; ii. 67. Sarmanæ, i. 399. Sauromatæ, the, i. 67. Saved, something greater than being, ii. 367. Saviour, the, i. 98; His supreme dignity, ii. 13; free from human affections, 344; the Son of God, 410. Scents, i. 234. Scripture, the criterion for distinguishing between truth and heresy, ii. 476, etc. Scriptures, the, i. 82; the Hebrew, translated into Greek, 375; human knowledge necessary to the understanding of, 379. Scythians, the, i. 290. Seal-rings, i. 315–317. Sects or schools of philosophy, i. 392. Seducer, the, i. 23. Seeing double, an effect of much wine, i. 203. Seeing God, i. 25, 415. Self-conceit, the cure of, ii. 480. Self-restraint or self-control, ii. 48, 61, 454. Self-sufficiency, Christian, i. 182. Selling and buying, i. 328. Sepulchres of the gods, i. 50, 51. Serapis, i. 54, 424.

Serpent, the, that deceived Eve, i. 23, 100; why called wise, ii. 396. Servants, the numerous, pandering to luxury, i. 292. Sesostris orders a statue of Serapis to be made, i. 54. Seven, the number, ii. 388–390. Seventh day, the, ii. 386, 390; testimonies from heathen authors to, 284, 285. Shaving, ignoble, i. 285, 317. Shades and demons, i. 50. Shechemites, the, i. 283. Shepherd, Jesus the, i. 149; the good, 462. Shoes, what sort to be worn, i. 264, 265. Sibyl, the, quoted, i. 36, 55, 64, 72, 76, 284, 425; ii. 90, 285, 288; her power of divination, i. 398; others of the name, 425. Silk and the silk-worm, i. 258. Similitudes an important part of instruction, i. 304. Simmias of Rhodes quoted, ii. 249. Simonides, i. 232. Simplicity of dress recommended, i. 271. Sin, irrational, i. 184; condemned by the Gnostic, ii. 360; the source of, 482. Sins, how the Instructor treats our, i. 115; resulting from voluntary action, ii. 38, etc. Six, the number, ii. 388. Sleep, the regulation of, i. 240, etc.; Christians not to indulge in, as others, 241–243. Smiling, i. 220. Sneezing at banquets, i. 229. Socrates quoted or referred to, i. 393, 414; ii. 68, 175. Sodomites, the, i. 306. Solomon, i. 427, 436.

Solon quoted, i. 49, 50, 362; ii. 269, 389, 390. Son, the, the Ruler and Saviour of all, ii. 409, etc. Son of God, the Instructor, i. 114. Songs, amatory, prohibited, i. 218. Songs of praise to God, i. 216. Sophistical arts useless, i. 376. Sophistry, i. 376. Sophists, the, condemned, i. 362, 363. Sophocles quoted, i. 73, 86, 203, 313; ii. 141, 234, 286, 287, 291, 294. Soul, the, the threefold division of, i. 273. Soul, the pure, an image of God, ii. 417; of a most excellent temper, 427. Sow, the, forbidden to be eaten, ii. 251. Speaking, filthy, i. 222–224. Spectacles, public, to be discountenanced, i. 326, 327. Speech, the regulation of, at banquets, i. 228. Speech and writing compared, i. 351, etc. Speech, good, inferior to good action, i. 381–383. Speusippus quoted, ii. 12. Sphynxes, the Egyptian, their symbolic import, ii. 239, 249. Sports, divine, i. 128, 129. Stoics, the, i. 385; ii. 59. Stones, the, in the robe of the high priest, ii. 243, 244. Stones and stocks, silly people, i. 19. Stromata, the, of Clement, i. 361; meaning of the word, ii. 140, etc. Sun, the, and stars, given to the Gentiles to worship, ii. 368. Superstition, i. 50, 57, 58, ii. 25; the source of, 421. Superstitious man, the, described, ii. 422, 423.

Susanna, i. 194. Swallow, the, of Pythagoras, ii. 236. Swearing avoided by the Gnostic, ii. 442–444. Swine, the flesh of, forbidden to the Jews, i. 326, ii. 429. Swine, casting one’s pearls before, i. 388. Syllogism and demonstration, ii. 493. Symbolic style, the, employed by poets and philosophers, ii. 247. Symbols, the reasons for veiling the truth in, ii. 254. Symbols, the, of the Egyptians, of sacred things, ii. 245, etc. Symbols, the, of Pythagoras, ii. 236. Syrens, the, i. 383. Tabernacle, the, and its furniture, the mystical meaning of, ii. 240; and its geometrical proportions, 354. Table of shew-bread, the, ii. 42; its geometrical proportions, meaning of, 354. Tables, the two, of the law, their mystical significance, ii. 383, 385. Tact, the importance of, in king or general, i. 456, 457. Tatian referred to, i. 355. Taxes, ii. 342. Teaching, motives in, to be examined, i. 352. Teacher, the, intimations of the advent of, ii. 404. Teachers of others ought to excel in virtue, ii. 444–446. Teaching, the, of our Lord, its duration, ii. 486. Temperance, i. 193, 201, 202, 242; ii. 248. Temples, the Egyptian, what they illustrate, i. 276. Temptation, the, of our Lord, i. 380. Ten, the number, ii. 383, 384. Terrors of the law, the, ii. 21. Thales, i. 394, 395; ii. 278.

Thamar, i. 369. Thanksgiving, ii. 436. Theano referred to or quoted, i. 404; ii. 159, 195. Thearidas’ book On Nature quoted, ii. 296, 297. Theft and falsehood, i. 420. Theocritus quoted, i. 90. Theognis quoted, ii. 252. Theological inquiry, its object, ii. 490. Theology, philosophy the handmaid to, i. 366. Theophrastus, i. 68; quoted, ii. 6. Thersites, i. 228, 237, 294. Thespes quoted, i. 404; ii. 250. Thrasubulus, i. 457. Threatening, i. 174. Thieves and robbers, all who came before Christ were - how? i. 406, etc. Timæus the Locrian, ii. 288. Timocles, the poet, quoted, ii. 141, 142. Timon of Phlius quoted, ii. 227. Timotheus, i. 403. Titans, the, and Dionysius, i. 30. Tombs of the gods, the, i. 50, 51. Tradition of the church, the, prior to heresies, ii. 485. Tragedy, its inventors, i. 404. Training, i. 182, 371. Translation, the, of the Old Testament out of Hebrew into Greek, i. 448. Trojan war, the, how caused, i. 282. Troy, when taken, i. 421.

Truth, i. 18; poets bear witness to, 73; found in the prophets, 76, etc.; and custom contrasted, 98; a germ of, found in all sects of philosophy, 389; how philosophy contributes to its comprehension, 418; is one, ibid.; four things in which it resides, ii. 8; the Scripture the criterion for distinguishing between heresy and, 476, etc. Truth, reasons for veiling the, in symbols, ii. 254, etc., 257. Truth, the true searcher after, i. 379. Two tables, the, of the law, the mystical significance of, ii. 283, 285. Υβρις, i. 247. Ulysses, i. 241. Unbelief, i. 462. Understanding, the human, ii. 340. Unicorn, the, i. 25. Unnatural lusts forbidden, i. 248. Upbraiding, i. 165. Usury, ii. 50. Valentinus, quoted, ii. 65; his vagaries about the abolition of death refuted, 179, etc.; his work, On the Intercourse of Friends, quoted, 334; the time of, 486. Vaphres, i. 436. Veiling the truth in symbols, reasons for, ii. 254–256; opinion of the apostles respecting, 257–261. Veiling the meaning of Scripture, reasons for, ii. 378–382. Veils, the, of the tabernacle, ii. 240, 244. Vessels of gold and silver, i. 211; to be rejected, 302. Vice and virtue, as delineated by Prodicus, i. 260. Vine, the, i. 158; its symbolical character, 200. Vipers, i. 19.

Virtue, rational, i. 184; and vice, as delineated by Prodicus, 260; one, 418. Virtues, the Christian, their connection, ii. 26–29. Visitation, i. 167. Voice from heaven, the, at the baptism of Christ, i. 131. Voices, the, of birds, i. 244. Voluntary actions, of different kinds, ii. 38, etc. Waggery censured, i. 219. Walking, i. 324. Washing, the, of the soul, i. 309. Watching, i. 241. Water, the natural beverage for the thirsty, i. 200. Water, the, of the Word, i. 91; and milk, 147; regeneration by, 181. “Way of sinners,” the, ii. 41. Wealth, i. 212–214, 298; the love of, 301. Well trained, the, ii. 262. White dress recommended, i. 259, 264. Wife, a, ii. 80. Wife and husband, both to be equipped for heaven, i. 302; how to live with each other, 304; the kiss between, 382. Wife, a thrifty, i. 321; a good, ii. 196. Wills, observances of the Romans respecting, ii. 254. Wine, to be avoided by boys and girls, i. 201; when and by whom to be used, 202; to be taken moderately, 203; the ill effects of much, 203, 204; excessive drinking of, condemned, 204–206; various kinds of, 207; how Jesus drank, 208. Wine and milk, i. 147. Wine-bibber, the, i. 205.

Wisdom, i. 97, 203, 242; the queen of philosophy, 368; of the wise to be destroyed, 410; its nature, ii. 15, 453; the panacea, 262; different forms of, 397; and knowledge, 446. Wisdom, the, of God, magnified, i. 365. Wise, the, i. 365. Wise man, the, ii. 12, 13, 14, 15. Wolves in sheeps’ clothing, i. 20. Woman, the thrifty and virtuous, i. 321; the foolish, 323; the wise, ii. 196. Woman’s clothing, men forbidden to wear - why? ii. 49. Women, married and unmarried, the duty of, in relation to banquets, i. 266; in regard to dress, 260; ornaments worn by, described, 269, 270; externally adorned only, compared to Egyptian temples, 276; some, fond of dress and extravagance, 277–279; improper behaviour of, condemned, 293, 294; employments of, 310; permitted to adorn themselves to please their husbands, 315, 316; the Instructor’s orders to, 320; should clothe themselves with their homemade work, 321; voluptuous movements of some, 221, 222; lascivious tricks of, 323; how they should go to church, 328; refutation of Carpocrates’ and Epiphanes’ doctrine of a community of, ii. 86–89; candidates for the martyr’s crown, 165–170; capable of perfection, illustrious examples of, 193–196. Women, holy, among the Germans, i. 399.

Word, the, various references to, i. 21, 22, 24, 98, 100, 101, 104, 108, 109, 113, 114, 116, 145, 147, 151, 152, 157, 162, 179, 180, 274, 299, 380, 385. Word, the, our instructor, i. 113. Word, water of the, i. 91. World, the, Moses teaches, was created, ii. 275. World, the, of thought and of sense, ii. 276. Written compositions, the value of, i. 349; and spoken, compared, 351–359. Xenocrates quoted, ii. 14. Xenophanes cited, i. 394; ii. 285, 286. Xenophon quoted, i. 71; ii. 62, 285. Χόρτασμα, i. 179. Yoking the ox and the ass forbidden, ii. 55, 56. Young people should absent themselves from banquets, i. 225, 226. Zacharias, his dumbness, i. 25. Zaleucus, i. 404. Zaps, ii. 249. Zeus, the Stoic, i. 393; quoted, 69, 75, ii. 266. Zeus, various stories of, i. 28, 29, 30; the amours of, 39, etc.; human, 43; vile, ibid.; worshipped under various names and forms, 44, 45. Zopyrus, i. 150. Zoroaster, i. 397; ii. 282. END OF VOL. II. MURRAY AND GIBB, EDINBURGH, PRINTERS TO HER MAJESTY’S STATIONERY OFFICE. FOOTNOTES: Referring in particular to the Jews. The text reads ἄχρηστος; Sylburg prefers the reading εὒχρηοτος. Prov. x. 10, Septuagint. διεληλθέναι, suggested by Sylb. as more suitable than the διαλεληθέναι of the text. Hermas - close of third vision.

Prov. iii. 5, 6, 7, 12, 23. Wisd. vii. 17, 20, 21, 22. Jer. xxiii. 23, 24. Ex. xxx. 13. Isa. lxvi. 1. ἔννοιαν, not εὔνοιαν, as in the text. Prov. i. 2–6. 1 Cor. ii. 10. Prov. v. 16. Hab. ii, 4. Isa, vii. 9. Or anticipation, πρόληψις. Heb. xi. 1, 2, 6. Adopting Lowth’s conjecture of supplying πλὴν before θεοσεβείας. John xx. 29. The text reads ἤ; but Sylb. suggests ᾑ, which we have adopted. καὶ τὸ ἑκούσιον is supplied as required by the sense. The text has ἀκούσιον only, for which Lowth proposes to read ἑκούσιον. Either baptism or the imposition of hands after baptism. Heb. xi 3, 4, 25. Heb. xi. 32. Instead of μονονουχί, Petavius and Lowth read μόνον, οὐχί, as above. Matt. xxiii. 9. Isa. lxiv. 4, 19; 1 Cor. ii. 9. κατάληψιν ποιεῖ τὴν πρόληψιν. οὐ ζῶον is here interpolated into the text, not being found in Plato. Χριστός and χρηστός are very frequently compared in the patristic authors. Matt. xxi. 31. Plato’s sister’s son and successor. σρουδαῖος. The words of Jacob to Esau slightly changed from the Septuagint; “For God hath showed mercy to me, and I have all things” - ὅτι ἠλέησέ με ὁ Θεὸς καὶ ἔστι μοι πάντα (Gen. xxxiii. 11). Ex. iii. 16. Jas. ii. 23.

So the name Israel is explained, Stromata i. p. 334, Potter; vol. i. p. 369 of translation of Clement in Ante-Nicene Library. Ex. xxxiii. 11. John i. 9. The Stoics defined piety as “the knowledge of the worship of God.” Heb. vii. 2. Socrates in the Phædrus, near the end. Introduced by Plato in The Laws, conversing with Socrates. Taken likely from some apocryphal writing. Matt. xix. 24. Matt. v. 3. Matt. xi. 28–30. John viii. 32–36. Isa. liii. 3. πιστότης. Ecclus. xv. 10. Laertius, in opposition to the general account, ascribes the celebrated αὐτὸς ἔφα to Pythagoras Zacynthus. Suidas, who with the most ascribes it to the Samian Pythagoras, says that it meant “God has said,” as he professed to have received his doctrines from God. This famous line of Epicharmus the comic poet is quoted by Tertullian (de Anima), by Plutarch, by Jamblichus, and Porphyry. Ecclus. vi. 34. Isa. liii. 1. Rom. x. 17, 14, 15. Loadstone. 1 Cor. i. 9, ix. 13. Isa. liv. 1. Not in Script. Where? Rom. i. 17, etc. 1 Tim. i. 18, 19. The man of perfect knowledge. Instead of ἔκκλισις, it has been proposed to read ἔκλυσις, a term applied by the Stoics to fear; but we have ἔκκλισις immediately after.