PG 65 · cols. 679–832

Proclus of Constantinople, Orations

Editors' preface

PG 65:679

ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΠΡΟΚΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ ΛΟΓΟΙ.

OF OUR FATHER AMONG THE SAINTS, PROCLUS, ARCHBISHOP OF CONSTANTINOPLE, ORATIONS.

SANCTI PATRIS NOSTRI PROCLI ARCHIEPISCOPI CONSTANTINOPOLITANI ORATIONES.

OF OUR HOLY FATHER PROCLUS, ARCHBISHOP OF CONSTANTINOPLE, ORATIONS.

Editors' notes and page, col. 679

Footnotes

(1) ‹anchor: ORATIO I.› · call in col 679

Haec illa celebris oratio est, in qua sanctus Proclus adhuc episcopus Cyzici de Nestorio revexit triumphum. Prima ipsa verba indicant habitam celebri pro Mariae solemniis conventu; nec alio, quam τοῦ εὐαγγελισμοῦ, sacratissimae ejus Annuntiationis, quando Emmanuelem concipiens, vere effecta est Deipara. Sequor maxime perantiquum Regium codicem, quo textus videtur purior, ac qualem fere habuit antiquus interpres, quem Riccardus existimat Dionysium Exiguum, subjectis variis aliorum lectionibus. Accessit novissimus cardinalis Mazarini codex, qui ipse emendatissimus videri potest, ex quo subinde aliqua notis intexui.

This is that celebrated oration in which Saint Proclus, while still bishop of Cyzicus, carried off his triumph over Nestorius. Its very first words show that it was delivered at a crowded gathering for the solemnities of Mary, and at none other than that τοῦ εὐαγγελισμοῦ, of her most sacred Annunciation, when, conceiving Emmanuel, she was truly made Mother of God. I follow chiefly the very ancient Royal codex, in which the text seems purer, and much such as the ancient translator had (whom Riccardi thinks to be Dionysius Exiguus), with various readings of the others set beneath. Last came the codex of Cardinal Mazarin, which may itself seem the most correct, and from which I have from time to time woven some things into the notes.

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Page

running head: 679 S. PROCLI CP. EPISCOPI 680
marginal letters: A ‹per multas horas: Domine, miserere›; B ‹Ode 9.›; C ‹Laudatio in sanctissimam Dei genitricem Mariam›
old-edition numerals: (none)

PG 65:680

ΛΟΓΟΣ Αʹ.

ORATION I.

Ἐγκώμιον εἰς τὴν παναγίαν Θεοτόκον Μαρίαν.

Encomium on the all-holy Mother of God, Mary.

Αʹ. Παρθενικὴ πανήγυρις σήμερον τὴν γλῶτταν ἡμῶν, ἀδελφοὶ, πρὸς εὐφημίαν καλεῖ· καὶ ἡ παροῦσα ἑορτὴ τοῖς συνελθοῦσιν ὠφελείας γίνεται πρόξενος, καὶ μάλιστα εἰκότως. Ἁγνείας γὰρ ἔχει ὑπόθεσιν, καὶ τοῦ κοινοῦ τῶν γυναικῶν καύχημα τὸ τελούμενον· καὶ δόξα τοῦ θήλεως, διὰ τὴν ἐν καιρῷ μητέρα καὶ παρθένον. Ἐπέραστος αὕτη καὶ ἐξαίσιος ἡ σύνοδος.

I. A virginal festival today calls our tongue, brethren, to praise; and the present feast becomes for those who have come together the procurer of benefit, and most fittingly so. For it has chastity as its theme, and what is being celebrated is the boast of womankind in common; and it is the glory of the female sex, because of her who was in due time mother and virgin. Lovely and extraordinary is this assembly.

Editors' notes and page, col. 680

Footnotes

(2) ‹anchor: εἰς τὴν Παναγίαν› · call in col 680 (Greek only)

Ms. codex Mazar. ὑπεραγίαν.

The Mazarin manuscript codex reads ὑπεραγίαν ("the all-surpassingly holy").

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(3) ‹anchor: καὶ μάλιστα› · call in col 680 (Greek only)

Id. cod. μάλα.

The same codex reads μάλα.

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Page

running head: 679 S. PROCLI CP. EPISCOPI 680
marginal letters: A ‹ζόντων ἐπὶ πολλὰς ὥρας›; B ‹Ὠδ. ηʹ.›; C ‹Ἐγκώμιον εἰς τὴν παναγίαν›
old-edition numerals: (none)

PG 65:681

Ἰδοὺ γὰρ γῆ καὶ θάλαττα δωροφορεῖ τῇ Παρθένῳ· ἡ μὲν τὰ νῶτα αὐτῆς, ταῖς ὁλκάσι γαληνῶς ὑφαπλώσασα· ἡ δὲ τὰ ἴχνη τῶν βαδιζόντων ἀκωλύτως παραπέμπουσα. Σκιρτάτω ἡ φύσις, καὶ ἀγαλλιάσθω τὸ γένος τῶν ἀνθρώπων, ὅτι καὶ γυναῖκες τιμῶνται· χορευέτω ἡ ἀνθρωπότης, ὅτι καὶ παρθένοι δοξάζονται. Ὅπου γὰρ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις. Συνεκάλεσε γὰρ ἡμᾶς νῦν ἐνταῦθα ἡ ἁγία Θεοτόκος Παρθένος Μαρία· τὸ ἀμόλυντον τῆς παρθενίας κειμήλιον, ὁ λογικὸς τοῦ δευτέρου Ἀδὰμ παράδεισος· τὸ ἐργαστήριον τῆς ἑνώσεως τῶν φύσεων· ἡ πανήγυρις τοῦ σωτηρίου συναλλάγματος, ἡ παστὰς, ἐν ᾗ ὁ Λόγος ἐνυμφεύσατο τὴν σάρκα· ἡ ἔμψυχος τῆς φύσεως βάτος, ἣν τὸ τῆς θείας ὠδῖνος πῦρ οὐ κατέκαυσεν· ἡ ὄντως κούφη νεφέλη, ἡ τὸν ἐπὶ τῶν χερουβὶμ μετὰ σώματος βαστάσασα· ὁ τοῦ ἐξ οὐρανοῦ ὑετοῦ καθαρώτατος πόκος, ἐξ οὗ ὁ ποιμὴν τὸ πρόβατον ἐνεδύσατο. Μαρία ἡ δούλη καὶ μήτηρ, ἡ παρθένος, καὶ οὐρανὸς, ἡ μόνη Θεοῦ πρὸς ἀνθρώπους γέφυρα· ὁ φρικτὸς τῆς οἰκονομίας ἱστὸς, ἐν ᾧ ἀῤῥήτως ὑφάνθη ὁ τῆς ἑνώσεως χιτών· οὗπερ ἱστουργὸς μὲν, τὸ Πνεῦμα τὸ ἅγιον· ἔριθος δὲ, ἡ ἐξ ὕψους ἐπισκιάσασα δύναμις· ἔριον δὲ, τὸ ἀρχαῖον τοῦ Ἀδὰμ κώδιον· κρόκη δὲ, ἡ τῆς Παρθένου ἀμόλυντος σάρξ· κερκὶς δὲ, ἡ ἀμέτρητος τοῦ φορέσαντος χάρις· τεχνίτης δὲ, ὁ δι' ἀκοῆς εἰσπηδήσας Λόγος. Τίς εἶδε, τίς ἤκουσεν, ὅτι μήτραν ὁ Θεὸς ἀπεριγράπτως ᾤκησε, καὶ ὃν οὐρανὸς οὐκ ἐχώρησεν, ἡ γαστὴρ οὐκ ἐστενοχώρησεν.

For see, earth and sea bring gifts to the Virgin: the one spreading out its back calmly beneath the merchant ships, the other sending on the footsteps of those who walk without hindrance. Let nature leap, and let the race of men exult, because women too are honoured; let humanity dance, because virgins too are glorified. For where sin abounded, grace has superabounded (Rom. 5:20). For the holy Mother of God, the Virgin Mary, has called us together here now: the undefiled treasure of virginity, the rational paradise of the second Adam; the workshop of the union of the natures; the festival of the saving exchange; the bridal chamber in which the Word took the flesh as His bride; the living bush of nature, which the fire of the divine birth-pang did not burn up (Exod. 3:2); the truly light cloud (Isa. 19:1), which carried with a body Him Who is above the cherubim; the most pure fleece of the rain from heaven (Judg. 6:37), from which the Shepherd put on the sheep. Mary, the handmaid and mother, the virgin and heaven, the only bridge of God to men; the awesome loom of the dispensation, on which the tunic of the union was ineffably woven: whose weaver is the Holy Spirit; the spinner, the power that overshadowed from on high; the wool, the ancient fleece of Adam; the woof, the undefiled flesh of the Virgin; the shuttle, the immeasurable grace of Him Who wore it; the craftsman, the Word Who leapt in through hearing. Who has seen, who has heard, that God dwelt uncircumscribed in a womb, and Him Whom heaven did not contain, a belly did not confine?

Βʹ. Ἀλλ' ἐγεννήθη ἐκ γυναικὸς Θεὸς οὐ γυμνός· καὶ ἄνθρωπος οὐ ψιλός· καὶ πύλην σωτηρίας ὁ τεχθεὶς, τὴν πάλαι τῆς ἁμαρτίας ἔδειξε θύραν. Ὅπου γὰρ ὁ ὄφις διὰ τῆς παρακοῆς τὸν ἰὸν ἐξέχεεν, ἐκεῖθεν ὁ Λόγος διὰ τῆς ὑπακοῆς εἰσελθὼν, τὸν ναὸν ἐζωοπλάστησεν. Ὅθεν ὁ πρῶτος τῆς ἁμαρτίας Κάϊν προέκυψεν, ἐκεῖθεν ὁ τοῦ γένους λυτρωτὴς Χριστὸς ἀσπόρως ἐβλάστησεν. Οὐκ ἐπῃσχύνθη ὁ φιλάνθρωπος τὴν ἐκ γυναικὸς ὠδῖνα· ζωὴ γὰρ ἦν τὸ πραγματευόμενον· οὐκ ἐμολύνθη οἰκήσας μήτραν, ἥνπερ

II. But there was born of a woman God, not bare; and man, not mere; and He Who was born showed the door that was of old the door of sin to be a gate of salvation. For where the serpent poured in its venom through disobedience, there the Word entered through obedience and fashioned the temple alive. Whence the first-born of sin, Cain, came forth, thence Christ, the Redeemer of the race, sprang up without seed. The Lover of mankind was not ashamed of birth-pangs from a woman, for it was life that was being transacted; He was not defiled by dwelling in a womb which

Editors' notes and page, col. 681

Footnotes

[scripture references at the foot of the text, as printed] ³ Rom. V, 20. ⁴ Exod. III, 2. ⁵ Isa. XIX, 1. ⁶ Judic. VI, 37. ⁷ Gen. III, 6. ⁸ Gen. IV, 1.

³ Romans 5:20. ⁴ Exodus 3:2. ⁵ Isaiah 19:1. ⁶ Judges 6:37. ⁷ Genesis 3:6. ⁸ Genesis 4:1.

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(4) · call in col 681 (Greek only; call not in the visible part of the page)

Leg. cum aliis, δοροφορεῖ.

Read, with others, δοροφορεῖ [sic; i.e. δορυφορεῖ, "escorts as a bodyguard"].

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(5) · call in col 681 (Greek only; call not in the visible part of the page)

Al. ἐφαπλώσασα.

Others read ἐφαπλώσασα ("spreading over").

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(6) ‹anchor: ἡ τῆς Παρθένου› · call in col 681 (Greek only)

Al. ἡ ἐκ τῆς παρθένου.

Others read ἡ ἐκ τῆς παρθένου ("the [flesh] from the Virgin").

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(7) ‹anchor: ὁ Λόγος› · call in col 681 (Greek only)

Al. ἐνέχεεν, ἐκεῖ ὁ λόγος.

Others read ἐνέχεεν, ἐκεῖ ὁ λόγος ("poured in, there the Word").

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(8) ‹anchor: Κάϊν προέκυψεν› · call in col 681 (Greek only)

Ms. cod. Mazar. προέκυψεν.

The Mazarin manuscript codex reads προέκυψεν.

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Footnotes

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Corporatum portavit. Μετὰ σώματος βαστάσασα. Sic et vetus ille Vaticanus: cum corpore portavit; non ut male interpres concilii Ephesini, et post eum Riccardus: In corpore suo gestavit. Tametsi enim hoc maximum est, ut Maria utero et in suo corpore gestaverit Dominum; hic tamen Proclus modum praecipue respicit, quo eum qui super Cherubim incorporeus sedet, cum corpore ac eo indutum ipsa portavit.

"Carried him embodied." Μετὰ σώματος βαστάσασα. So too that old Vatican [translator]: "carried with a body"; not, as the translator of the Council of Ephesus wrongly has it, and Riccardi after him, "carried in her own body." For although this is the greatest thing, that Mary bore the Lord in her womb and in her own body, here Proclus looks chiefly to the manner in which she herself carried him who sits bodiless above the Cherubim, with a body and clothed in it.

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Textorium jugum. Liquet satis non accipi hic vocem ἱστὸς pro ipsa tela, sub cujus metaphora Proclus unionem ipsam naturarum describit factam in Maria, quam paulo superius ejus ἐργαστήριον dixit, velut opificinam: hic pressius, ἱστόν textorium ipsum instrumentum, in quo mirabilis illa tela ac consertio naturarum facta sit divina virtute ac arte. Vide Riccardum.

"Weaver's loom." It is clear enough that the word ἱστός is not taken here for the web itself, under which metaphor Proclus describes the very union of the natures made in Mary, whom a little above he called its ἐργαστήριον, as it were its workshop: here, more precisely, ἱστός is the weaving instrument itself, on which that wondrous web and interweaving of the natures was made by divine power and art. See Riccardi.

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(11) ‹anchor: caro ex virgine› · call in col 682

Impolluta caro ex virgine. Placuit haec lectio; ut ipsa significetur Christi caro, ac quam ipse gestavit; cujus unione ac mirabili textura cum deitate, facta est oeconomiae illa tela ac tunica.

"The undefiled flesh from the Virgin." This reading was preferred, so that Christ's flesh itself is meant, and that which he bore; by whose union and wondrous weaving with the Godhead that web and tunic of the economy was made.

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(12) ‹anchor: utero incircumscripte› · call in col 682

Incircumscripte. Habent constanter codices ἀπεριγράπτως· quae vox in subjecta materia admodum communis est; nec video ut debuerint interpretes adjectivo reddere, tanquam esset ἀπερίγραπτος· vel adverbium minus quadraret, quod unum tamen maxime quadrat, ut et paulo inferius τὸ ἀφθάρτως· ex quo male Gajanitae, teste Anastasio lib. Ὁδηγ. cap. 10 sibi ἄφθαρτος fecerant, ut eo probarent Christi etiam corporis incorruptionem, cum Proclus solum designet modum nativitatis. Quod ejus loco habent modo codices, ἀφράστως, per imperitiam irrepsit antiquariorum, et quia proxime praecedebat τὸ ἄφραστον.

"Uncircumscribedly." The codices constantly have ἀπεριγράπτως, a word quite common in this subject matter; nor do I see why the translators should have rendered it by an adjective, as if it were ἀπερίγραπτος, or as if the adverb fitted less well, when it alone fits best, as does ἀφθάρτως a little below, from which the Gaianites, on the witness of Anastasius, Hodegos, ch. 10, wrongly made ἄφθαρτος for themselves, in order to prove by it the incorruption even of Christ's body, though Proclus marks only the manner of the birth. The reading the codices now have in its place, ἀφράστως, crept in through the copyists' unskilfulness, and because τὸ ἄφραστον came just before.

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Footnotes

[scripture references at the foot of the text, as printed] ⁹ Joan. XX, 28. ¹⁰ Hebr. II, 14. ¹¹ Psal. CIX, 4. ¹² Joan. I, 14. ¹³ I Cor. I, 23. ¹⁴ I Cor. II, 8. ¹⁵ II Cor. VIII, 9.

⁹ John 20:28. ¹⁰ Hebrews 2:14. ¹¹ Psalm 109(110):4. ¹² John 1:14. ¹³ 1 Corinthians 1:23. ¹⁴ 1 Corinthians 2:8. ¹⁵ 2 Corinthians 8:9.

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(13) ‹anchor: spicam edidit› · call in col 683

Spicam edidit, τὸν ἄσταχυν ἐβλάστησε. Palam active, sive colonum illum Proclus intelligat Spiritum sanctum, sive ipsum Verbum; nam utrique tribuitur formatio Dominici corporis, et ea, ut spicam Christum ac hominem sine semine ediderunt; nec video ut interpretes ab ea ejus phrasi abhorrere debuerint, ac neutro reddere. Paulo inferius in verbis illis, ἄρα καὶ τὸ τοῖς ἀνθρώποις διακονεῖν· sic secutus Vat. codicem, ut nolim non monere, aliam esse aliorum omnium codicum, tum quos profert Riccardus, tum quos ego vidi duos regios ac unum card. Mazar. sic nimirum, ἄρα καὶ τοῖς ἀγγέλοις ὕβρις ἀνθρώποις διακονεῖν.

"Brought forth the ear of corn," τὸν ἄσταχυν ἐβλάστησε. Plainly active, whether Proclus means by that husbandman the Holy Spirit or the Word himself; for to both is ascribed the forming of the Lord's body, and they brought forth Christ, as an ear of corn, and a man without seed; nor do I see why the translators should have shrunk from this phrase of his and rendered it as neuter. A little below, in the words ἄρα καὶ τὸ τοῖς ἀνθρώποις διακονεῖν, I have so followed the Vatican codex that I would not fail to point out that all the other codices have another [reading], both those Riccardi cites and those I have seen, two Royal and one of Cardinal Mazarin, namely this: ἄρα καὶ τοῖς ἀγγέλοις ὕβρις ἀνθρώποις διακονεῖν ("then it is an outrage for the angels too to serve men").

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Leg. ἀφθάρτως ex S. Anastasii Hodego, (cap. 10, pag. 74) et quia series ipsa petit. — Hunc in locum Anastasii vide sis Germonium De veter. haeret. eccl. dogm. corrupt. pag. 336. Caeterum et Leontius Byzantinus lib. I contra Nestor. et Eutych. (Bibl. PP. Paris. tom. IV, part. I, pag. 979) legit ἀφθάρτως· vertit enim Turrianus incorrupte. Sed mirum, inquit Riccardus, (in not. ad hanc orat. pag. 86) ita legisse Anastasium et Leontium, cum omnes quos viderim codices habeant ἀφράστως, arcano modo; et etiam Lat. interpres Vat. sic legit, quia vertit, ineffabiliter. Ex quibus optime probat sanctus Proclus, Christum natum ex virgine, fuisse etiam Deum, cum illum ipsum S. Thomas et Dominum et Deum appellet. Haec ille. Legimus etiam ἀφράστως in collect. Conc. Labb. tom. III, p. 579, edit. Ven. Labb.

Read ἀφθάρτως ("incorruptibly"), from Saint Anastasius's Hodegos (ch. 10, p. 74), and because the sequence itself requires it. On this passage of Anastasius see, if you will, Germon, De veteribus haereticis ecclesiasticorum codicum corruptoribus, p. 336. Leontius of Byzantium, too, Book I Against Nestorius and Eutyches (Bibliotheca Patrum, Paris, vol. IV, part 1, p. 979), reads ἀφθάρτως, for Turrianus translates "incorruptly." "But it is strange," says Riccardi (in his note on this oration, p. 86), "that Anastasius and Leontius read so, since all the codices I have seen have ἀφράστως, 'in a hidden way'; and the Vatican Latin translator also read so, since he translates 'ineffably.' From these words Saint Proclus proves excellently that Christ, born of the Virgin, was also God, since Saint Thomas calls him both Lord and God." So he. We also read ἀφράστως in Labbe's collection of the Councils, vol. III, p. 579, Venice edition of Labbe.

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other: facing Latin version, not set
running head: 683 S. PROCLI CP. EPISCOPI

PG 65:684

αὐτὸς ἀνυβρίστως ἐδημιούργησεν. Εἰ μὴ γὰρ παρθένος ἔμεινεν ἡ μήτηρ, ψιλὸς ἄνθρωπος ὁ τεχθεὶς, καὶ οὐ παράδοξος ὁ τόκος· εἰ δὲ καὶ μετὰ τόκον ἔμεινε παρθένος, πῶς οὐχὶ καὶ Θεὸς, καὶ τὸ μυστήριον ἄφραστον; Ἐκεῖνος ἀφράστως ἐγεννήθη, ὁ καὶ τῶν θυρῶν κεκλεισμένων εἰσελθὼν ἀκωλύτως· οὗ τὴν συζυγίαν τῶν φύσεων ἰδὼν ὁ Θωμᾶς, ἀνεκεκράγει λέγων· Ὁ Κύριός μου, καὶ ὁ Θεός μου.

He Himself had fashioned without disgrace. For if the mother had not remained a virgin, the one born would be a mere man, and the birth no wonder; but if she remained a virgin even after the birth, how is He not also God, and the mystery unutterable? He was born unutterably Who also entered unhindered when the doors were shut; seeing in Him the conjunction of the natures, Thomas cried out, saying: My Lord and my God (John 20:28).

Γʹ. Μὴ ἀπαισχυνθῇς τὴν ὠδῖνα, ὦ ἄνθρωπε· αὕτη γὰρ ἡμῖν γέγονε σωτηρίας ἀφορμή. Εἰ μὴ γὰρ ἐκ γυναικὸς ἐγεννήθη, οὐκ ἂν ἀπέθανεν· εἰ μὴ ἀπέθανεν, οὐκ ἂν διὰ τοῦ θανάτου αὐτοῦ κατήργησε τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τουτέστι τὸν διάβολον. Οὐχ ὕβρις ἀρχιτέκτονι μεῖναι, ἐν οἷς αὐτὸς ᾠκοδόμησεν· οὐ μιαίνει πηλὸς τὸν κεραμέα, ἀνακαινίζοντα ὅπερ ἔπλασε σκεῦος· οὕτως οὐδὲ μιαίνει τὸν ἄχραντον Θεὸν, τὸ ἐκ παρθενικῆς γαστρὸς προελθεῖν. Ἣν γὰρ πλάττων οὐκ ἐμολύνθη, διὰ ταύτης προελθὼν, οὐκ ἐμιάνθη. Ὢ γαστὴρ, ἐν ᾗ τὸ τῆς ἐλευθερίας ἡμῶν γραμματεῖον συνετάγη! ὢ κοιλία, ἐν ᾗ τὸ κατὰ τοῦ διαβόλου ὅπλον ἐχαλκεύθη! ὢ ἄρουρα, ἐν ᾗ ὁ τῆς φύσεως γεωργὸς τὸν ἄσταχυν ἀσπόρως ἐβλάστησεν! ὢ ναὸς, ἐν ᾧ Θεὸς γέγονεν ἱερεύς· οὐ τὴν φύσιν μεταβαλὼν, ἀλλὰ τὸν κατὰ τὴν τάξιν τοῦ Μελχισεδὲκ δι' οἶκτον ἐνδυσάμενος! Ὁ Λόγος σὰρξ ἐγένετο, †κἂν Ἰουδαῖοι ἀπιστῶσιν. Ὁ Θεὸς μορφὴν ἀνθρώπου ἐφόρεσεν ἀληθῶς, κἂν Ἕλληνες κωμῳδῶσι τὸ θαῦμα. Διὰ γὰρ τοῦτο· Ἰουδαίοις μὲν σκάνδαλον, Ἕλλησι δὲ μωρίαν, ὁ Παῦλος ἐβόα. Τοῦ γὰρ μυστηρίου τὴν δύναμιν οὐκ ἔγνωσαν, ἐπειδὴ ὑπὲρ λόγον τὸ θαῦμα· Εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν. Εἰ μὴ γὰρ ὁ Λόγος ᾤκησε γαστέρα. οὐκ ἂν ἐκαθέσθη ἡ σὰρξ ἐπὶ τοῦ ἁγίου θρόνου. Εἰ τῷ Θεῷ ὕβρις εἰς μήτραν ἣν ἔπλασεν ἐλθεῖν, ἄρα καὶ τὸ τοῖς ἀνθρώποις διακονεῖν. Καὶ εἰ τῷ Θεῷ ὕβρις τοῖς ἀνθρώποις διακονεῖν, οὐκ ἂν δι' ἡμᾶς ἐπτώχευσε πλούσιος ὤν.

III. Do not be ashamed of the birth-pang, O man, for it has become for us the starting-point of salvation. For if He had not been born of a woman, He would not have died; and if He had not died, He would not through His death have destroyed him who had the power of death, that is, the devil (Heb. 2:14). It is no outrage for an architect to dwell in what he himself has built; the clay does not defile the potter when he renews the vessel he moulded; so neither does it defile the undefiled God to come forth from a virginal womb. For she in fashioning whom He was not soiled, He was not stained in coming forth through. O womb, in which the bond of our freedom was drawn up! O belly, in which the weapon against the devil was forged! O field, in which the Husbandman of nature made the ear of corn spring up without seed! O temple, in which God became priest (Ps. 109:4): not changing His nature, but out of compassion putting on him who is according to the order of Melchizedek! The Word was made flesh (John 1:14), even if the Jews disbelieve. God truly wore the form of a man, even if the Greeks mock the wonder. For this reason Paul cried: To the Jews a stumbling-block, and to the Greeks foolishness (1 Cor. 1:23). For they did not know the power of the mystery, since the wonder is beyond reason: For if they had known, they would not have crucified the Lord of glory (1 Cor. 2:8). For if the Word had not dwelt in a womb, the flesh would not have been seated on the holy throne. If it is an outrage for God to come into the womb which He fashioned, then so too is serving men. And if it is an outrage for God to serve men, He would not for our sakes have become poor, being rich (2 Cor. 8:9).

Δʹ. Ὢν κατὰ φύσιν ἀπαθὴς, γέγονε δι' οἶκτον πολυπαθής. Οὐκ ἐκ προκοπῆς γέγονε Θεὸς ὁ Χριστός· Μὴ γένοιτο! ἀλλὰ Θεὸς ὢν, δι' οἶκτον γέγονεν ἄνθρωπος,

IV. Being by nature impassible, He became through compassion subject to many sufferings. Christ did not become God by advancement — God forbid! — but being God, He became man through compassion,

Editors' notes and page, col. 684

Page

running head: S. PROCLI CP. EPISCOPI 684
marginal letters: A ‹αὐτὸς ἀνυβρίστως ἐδημιούργησεν›; B ‹μησεν· οὐ μιαίνει πηλὸς›; C ‹δὲ μωρίαν, ὁ Παῦλος ἐβόα›; D ‹beside the footnotes: in locum Anastasii›
old-edition numerals: (none)

PG 65:685

ὡς πιστεύομεν. Οὐκ ἄνθρωπον ἀποθεωθέντα κηρύττομεν, ἀλλὰ Θεὸν σαρκωθέντα ὁμολογοῦμεν. Τὴν οἰκείαν δούλην ἐπεγράψατο μητέρα, ὁ κατ' οὐσίαν ἀμήτωρ, καὶ κατ' οἰκονομίαν ἐπὶ γῆς ἀπάτωρ· ἐπεὶ πῶς ὁ αὐτὸς κατὰ Παῦλον, ἀμήτωρ καὶ ἀπάτωρ; Εἰ ψιλὸς ἄνθρωπος, οὐκ ἀμήτωρ· ἔχει γὰρ μητέρα· εἰ γυμνὸς Θεὸς, οὐκ ἀπάτωρ· ἔχει γὰρ πατέρα· νῦν δὲ ὁ αὐτὸς, ἀμήτωρ μὲν, ὡς πλάστης, ἀπάτωρ δὲ, ὡς ἄνθρωπος.

as we believe. We do not proclaim a man made God, but we confess God made flesh. He enrolled His own handmaid as His mother, He Who according to essence is without mother, and according to the dispensation on earth is without father; for otherwise how is the same one, according to Paul, without mother and without father (Heb. 7:3)? If He were a mere man, He would not be without mother, for He has a mother; if He were bare God, He would not be without father, for He has a Father; but as it is, the same one is without mother as Creator, and without father as man.

Εʹ. Αἰδέσθητι, ὦ ἄνθρωπε, κἂν τὴν τοῦ ἀρχαγγέλου προσηγορίαν· ὁ γὰρ τὴν Μαρίαν εὐαγγελισάμενος, Γαβριὴλ ἐλέγετο· τί δὲ ἑρμηνεύεται Γαβριήλ; Μάθε ἀκούσας, ὅτι Θεὸς καὶ ἄνθρωπος. Ἐπεὶ γὰρ ὁ παρ' αὐτοῦ εὐαγγελιζόμενος Θεός ἐστι καὶ ἄνθρωπος, προέλαβεν ἡ προσηγορία τὸ θαῦμα, ἵνα πιστώσηται τὴν οἰκονομίαν. Μάθε πρῶτον τὴν οἰκονομίαν καὶ τὴν αἰτίαν τῆς παρουσίας, καὶ τότε δόξασον τὴν δύναμιν τοῦ σαρκωθέντος, ἐπειδὴ πολλὰ ὤφειλεν ἐξ ἁμαρτιῶν ἡ τῶν ἀνθρώπων φύσις, καὶ ἠπόρει πρὸς τὸ χρέος. Διὰ γὰρ τοῦ Ἀδὰμ πάντες τῇ ἁμαρτίᾳ ἐχειρογραφήσαμεν· δούλους ἡμᾶς κατεῖχεν ὁ διάβολος· τὰς ὠνὰς ἡμῶν περιέφερε, χάρτῃ κεχρημένος τῷ πολυπαθεῖ ἡμῶν σώματι· εἱστήκει ὁ κακὸς τῶν παθῶν πλαστογράφος, ἐπισείων ἡμῶν τὸ χρέος, καὶ ἀπαιτῶν ἡμᾶς τὴν δίκην. Ἔδει τοίνυν δυοῖν θάτερον· ἢ πᾶσιν ἐπαχθῆναι τὸν ἐκ τῆς καταδίκης θάνατον, ἐπειδὴ καὶ πάντες ἥμαρτον· ἢ τοιοῦτον δοθῆναι πρὸς ἀντίδοσιν τίμημα, ὃ πᾶν τῷ χρέει ὑπῆρχε δικαίωμα πρὸς παραίτησιν. Ἄνθρωπος μὲν οὖν σῶσαι οὐκ ἠδύνατο· ὑπέκειτο γὰρ χρέει τῆς ἁμαρτίας· ἄγγελος δὲ ἐξαγοράσασθαι τὴν ἀνθρωπότητα οὐκ ἴσχυεν· ἠπόρει γὰρ τοῦ τοιούτου λύτρου· λοιπὸν οὖν ὁ ἀναμάρτητος Θεὸς ὑπὲρ τῶν ἡμαρτηκότων ἀποθανεῖν ὤφειλεν. Αὕτη γὰρ ἐλείπετο τοῦ κακοῦ λύσις.

V. Have respect, O man, at least for the archangel's name: for he who brought Mary the good news was called Gabriel; and what does Gabriel mean? Hear and learn: God and man. For since He Whom he announced is God and man, the name anticipated the wonder, to make the dispensation credible. Learn first the dispensation and the cause of His coming, and then glorify the power of Him Who was made flesh, since the nature of men owed much on account of sins, and was at a loss before the debt. For through Adam we all signed a bond to sin; the devil held us as slaves; he carried about our bills of sale, using our much-suffering body as his paper; the wicked forger of the passions stood by, brandishing our debt and demanding of us the penalty. One of two things, then, was necessary: either that the death of the sentence be brought upon all, since all have sinned; or that such a price be given in exchange as was a full right of release from the debt. Man, then, could not save, for he was himself liable to the debt of sin; nor had an angel the strength to buy humanity back, for he was at a loss for such a ransom; it remained, therefore, that the sinless God should die for those who had sinned. For this was the only release from the evil that was left.

Ϛʹ. Τί οὖν; αὐτὸς ὁ πᾶσαν φύσιν ἐκ μὴ ὄντων εἰς τὸ εἶναι παραγαγὼν, ὁ μηδὲν πρὸς παροχὴν ἀπορῶν, ἐξεῦρε τοῖς κατακρίτοις ζωὴν ἀσφαλεστάτην, καὶ τῷ θανάτῳ λύσιν εὐπρεπεστάτην. Καὶ γίνεται ἄνθρωπος ἐκ Παρθένου, ὡς οἶδεν αὐτός· λόγος γὰρ ἑρμηνεῦσαι τὸ θαῦμα οὐ δύναται· καὶ ἀποθνήσκει ὃ ἐγένετο· καὶ λυτροῦται ὃ ὑπῆρχε, κατὰ τὸν λέγοντα Παῦλον· Ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων. Ὢ τῶν μεγάλων πραγμάτων! ἄλλοις ἐπραγματεύσατο τὸ ἀθάνατον· αὐτὸς γὰρ ὑπῆρχε ἀθάνατος. Τοιοῦτος γὰρ ἄλλος κατ' οἰκονομίαν οὔτε γέγονεν, οὔτε ἦν, οὔτε ἔσται ποτὲ, ἢ μόνος ὁ ἐκ Παρθένου τεχθεὶς Θεὸς καὶ ἄνθρωπος· οὐκ ἀντιταλαντεύουσαν

VI. What then? He Himself, Who brought every nature from non-being into being, Who lacks nothing for giving, devised for the condemned a most secure life, and for death a most fitting release. And He becomes man of a Virgin, as He Himself knows, for speech cannot interpret the wonder; and He dies in what He became, and redeems by what He was, according to Paul who says: In Whom we have redemption through His blood, the forgiveness of trespasses (Eph. 1:7). O mighty deeds! For others He procured immortality, for He Himself was immortal. For no other such, according to the dispensation, has come to be, or was, or ever will be, but only He Who was born of the Virgin, God and man; not counterbalancing

Editors' notes and page, col. 685

Footnotes

[scripture references at the foot of the text, as printed] ¹⁶ Hebr. VII, 3. ¹⁷ Ephes. I, 7.

¹⁶ Hebrews 7:3. ¹⁷ Ephesians 1:7.

(printed under page 347)

(15) ‹anchor: τὰς ὠνὰς ἡμῶν περιέφερε› · call in col 685 (Greek only)

Al. προέφερε.

Others read προέφερε ("brought forward").

(printed under page 347)

(16) ‹anchor: τοῦ κακοῦ λύσις› · call in col 685 (Greek only)

Al. λύτρωσις.

Others read λύτρωσις ("redemption").

(printed under page 347)

(17) ‹anchor: μηδὲν πρὸς παροχὴν ἀπορῶν› · call in col 685 (Greek only)

Al. ᾧ μ. ἄπορον.

Others read ᾧ μ[ηδὲν] ἄπορον ("to whom nothing is impossible").

(printed under page 347)

(18) ‹anchor: ὑπῆρχε ἀθάνατος› · call in col 685 (Greek only)

Maz. αὐτὸς μόνος ὑπάρχων.

The Mazarin codex reads αὐτὸς μόνος ὑπάρχων ("being himself alone").

(printed under page 347)

Footnotes

(19) · call in col 686 (call not in the visible part of the page)

Deus et homo. Alii aliud etymum illius vocis afferre solent, ac praecipue, ut Gabriel Fortitudo Dei dicatur; vel etiam fortis Deus: ea phrasi, qua psal. I, 1, dicitur, Beatus vir; ubi Hebraea simili fere forma habent atque in nomine Gabriel, redduntque Hebraizantes, Beatitudines viri. Nomen גבר virum potentem significat, ac fortitudinem.

"God and man." Others usually give another etymology of that word, and chiefly that Gabriel is to be called "Strength of God," or even "strong God," by the idiom by which Psalm 1:1 says "Blessed the man," where the Hebrew has almost the same form as in the name Gabriel, and those who render Hebraically translate "Blessednesses of the man." The noun גבר [Hebrew letters faint in the scan] means a mighty man, and strength.

(printed under page 347)

Footnotes

(none) — no numbered footnotes on this page; only the scripture references below. [scripture references at the foot of the text, as printed] ¹⁸ Rom. III, 23. ¹⁹ Psal. CXLIII, 5. ²⁰ Jerem. XVII, 14. ²¹ Psal. LXXIX, 3. ²² III Reg. VIII, 27. ²³ Psal. LXXVIII, 8. ²⁴ Mich. VII, 2. ²⁵ Psal. LXIX, 2. ²⁶ Habac. II, 3. ²⁷ Psal. CXVIII, 176. ²⁸ Psal. XLIX, 3. ²⁹ Galat. III, 13.

¹⁸ Romans 3:23. ¹⁹ Psalm 143(144):5. ²⁰ Jeremiah 17:14. ²¹ Psalm 79(80):3. ²² 3 Kings (1 Kings) 8:27. ²³ Psalm 78(79):8. ²⁴ Micah 7:2. ²⁵ Psalm 69(70):2. ²⁶ Habakkuk 2:3. ²⁷ Psalm 118(119):176. ²⁸ Psalm 49(50):3. ²⁹ Galatians 3:13.

(printed under page 348)

Page

other: facing Latin version, not set
running head: 687 S. PROCLI CP. EPISCOPI
other: Latin of the end of §6, §7 and the start of §8 (eum solum, qui ex Virgine … haud). One full-width Latin line at the end of §6 (tibus ipsum debebatur … convertit), not set. Lettered foot-references (partly cut off at the image edge): Rom. III, 23; Psal. CXLIII, 5; Jerem. xvii, 14; … Psal. LXXVIII, 8; Mich. VII, 2; Psal. LXIX, 2; … Psal. XLIX, 3; Galat. iii, 13.

PG 65:688

μόνον ἔχων τὴν ἀξίαν τῷ πλήθει τῶν ὑποδίκων, ἀλλὰ καὶ πάσαις ψήφοις ὑπερέχουσαν. Ἐν μὲν τῷ Υἱὸς εἶναι, τὸ ἀπαράλλακτον σώζων πρὸς τὸν Πατέρα· ἐν δὲ τῷ δημιουργὸς, τὸ τῆς δυνάμεως ἀπροσδεὲς ἔχων· ἐν δὲ τῷ φιλοικτίρμων, τὸ εἰς συμπάθειαν ἀνυπέρβλητον ἐδημοσίευσεν· ἐν δὲ τῷ ἀρχιερεὺς, τὸ εἰς παράστασιν ἀξιόπιστον φέρων, οἷς οὐδὲν εὕροι τις ἂν ἐπ' οὐδενὶ ἴσον ἢ παραπλήσιον πώποτε. Ὅρα γὰρ αὐτοῦ τὴν φιλανθρωπίαν. Ἑκὼν κατακριθεὶς, τὸν κατὰ τῶν σταυρωσάντων αὐτὸν ἔλυσε θάνατον, καὶ ἀπέστρεψε τὴν τῶν ἀποκτεινάντων ἀνομίαν, εἰς τὴν τῶν ἀνομησάντων σωτηρίαν.

having a worth not only equal to the multitude of the accused, but surpassing all votes. In being Son, He keeps His exact likeness to the Father; in being Creator, He has a power that needs nothing; in being compassionate, He made public His unsurpassable sympathy; in being High Priest, He bears a trustworthiness for intercession: things in which no one could ever find in anyone anything equal or comparable. For see His love for mankind. Condemned willingly, He undid the death that was due to those who crucified Him, and turned the lawlessness of those who killed Him into the salvation of those who acted lawlessly.

Ζʹ. Ἀνθρώπου τοίνυν ψιλοῦ, σῶσαι οὐκ ἦν· καὶ γὰρ καὶ αὐτὸς ἐδεῖτο τοῦ σώζοντος, κατὰ Παῦλον τὸν λέγοντα, ὅτι Πάντες ἥμαρτον, καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ, καὶ τὰ ἑξῆς. Ἐπειδὴ οὖν ἡ ἁμαρτία τῷ διαβόλῳ προσῆγε τὸν αὐτῆς ὑπεύθυνον, ὁ διάβολος τῷ θανάτῳ τοῦτον προσέπεμπε· τοιγάρτοι ἐν μεγίστῳ κινδύνῳ τὰ καθ' ἡμᾶς προῆγε, καὶ ἐν ἀπόροις ἦν λύσις τοῦ θανάτου· οἱ πεμφθέντες ἰατροὶ κατηγόρουν. Τί οὖν; Ὡς εἶδον οἱ προφῆται μεῖζον τέχνης ἀνθρωπίνης τὸ τραῦμα, τὸν ἐξ οὐρανοῦ ἐπεβόων ἰατρόν. Καὶ ὁ μὲν ἔλεγε· Κλῖνον οὐρανοὺς, καὶ κατάβηθι. Ἄλλος· Ἴασαί με, Κύριε, καὶ ἰαθήσομαι. Ἕτερος, Ἐξέγειρον τὴν δυναστείαν σου, καὶ ἐλθὲ εἰς τὸ σῶσαι ἡμᾶς. Ἄλλος· Εἰ ὄντως οἰκήσει Θεὸς μετὰ ἀνθρώπων; Ἄλλος, Ταχὺ προκαταλαβέτωσαν ἡμᾶς οἱ οἰκτιρμοί σου, Κύριε, ὅτι ἐπτωχεύσαμεν σφόδρα. Ἕτερος· Οἴ μοι ὅτι ἀπόλωλεν εὐλαβὴς ἀπὸ τῆς γῆς, καὶ ὁ κατορθῶν ἐν ἀνθρώποις οὐχ ὑπάρχει. Ἄλλος· Ὁ Θεὸς εἰς τὴν βοήθειάν μου πρόσχες, καὶ εἰς τὸ βοηθῆσαί μοι σπεῦσον. Ἄλλος· Ὅσον, ὅσον ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονιεῖ. Ἄλλος· Ἐπλανήθην ὡς πρόβατον ἀπολωλὸς, ζήτησον τὸν δοῦλόν σου τὸν ἐλπίζοντα ἐπὶ σέ· Ἄλλος· Ὁ Θεὸς ἐμφανῶς ἥξει, ὁ Θεὸς ἡμῶν, καὶ οὐ παρασιωπήσεται. Οὐ παρεῖδε τοίνυν τὴν φύσιν τὴν ἀνθρωπίνην ἐπὶ πολὺ τυραννουμένην, ὁ φύσει βασιλεὺς ὑπάρχων· οὐκ ἀφῆκεν εἰς τέλος εἶναι τῷ διαβόλῳ ὑπεύθυνον, ὁ φιλοικτίρμων Θεός· ἀλλ' ἦλθεν ὁ ἀεὶ παρὼν, καὶ κατέβαλε λύτρον ὑπὲρ ἡμῶν τὸ ἴδιον αἷμα· καὶ ἔδωκεν ὑπὲρ τοῦ γένους ἀντάλλαγμα τῷ θανάτῳ, ἣν ἐκ Παρθένου ἐφόρεσε σάρκα· καὶ ἐξηγοράσατο τὸν κόσμον ἐκ τῆς τοῦ νόμου κατάρας, θανάτῳ τὸν θάνατον καταργήσας· καὶ βοᾷ Παῦλος· Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου.

VII. To save, then, was not in the power of a mere man; for he too stood in need of one to save him, according to Paul who says that All have sinned, and fall short of the glory of God (Rom. 3:23), and so on. Since, then, sin brought the one answerable to it to the devil, and the devil sent him on to death, our affairs accordingly advanced into the greatest danger, and the release from death was beyond reach: the physicians who were sent became accusers. What then? When the prophets saw the wound to be greater than human skill, they cried out for the Physician from heaven. And one said: Bow the heavens, and come down (Ps. 143:5). Another: Heal me, O Lord, and I shall be healed (Jer. 17:14). Another: Stir up Thy might, and come to save us (Ps. 79:3). Another: Will God indeed dwell with men? (1 Kgs. 8:27). Another: Let Thy mercies speedily overtake us, O Lord, for we have become exceedingly poor (Ps. 78:8). Another: Woe is me, for the godly man has perished from the earth, and there is none among men who does right (Mic. 7:2). Another: O God, attend to my help; and make haste to help me (Ps. 69:2). Another: Yet a little, a little while, and He Who is coming will come, and will not tarry (Hab. 2:3). Another: I have gone astray like a lost sheep; seek Thy servant who hopes in Thee (Ps. 118:176). Another: God will come manifestly, our God, and will not keep silence (Ps. 49:3). He, then, Who is King by nature did not overlook human nature tyrannized for so long; God the compassionate did not leave it to be answerable to the devil to the end; but He Who is ever present came, and paid down His own blood as ransom for us; and He gave to death, in exchange for the race, the flesh which He wore from the Virgin; and He bought the world back from the curse of the law, abolishing death by death; and Paul cries: Christ has redeemed us from the curse of the law (Gal. 3:13).

Ηʹ. Ὁ τοίνυν ἀγοράσας ἡμᾶς, οὐ ψιλὸς ἄνθρωπος, ὦ Ἰουδαῖε· ἡ γὰρ τῶν ἀνθρώπων ἅπασα φύσις τῇ ἁμαρτίᾳ δεδούλωτο· ἀλλ' οὔτε μὴν γυμνὸς ἀνθρωπότητος Θεός· σῶμα γὰρ εἶχεν, ὦ Μανιχαῖε. Εἰ μὴ γὰρ ἐνεδύσατο ἐμὲ, οὐκ ἂν ἔσωσεν ἐμέ· ἀλλ' ἐν τῇ γαστρὶ

VIII. He, then, Who bought us is not a mere man, O Jew, for the whole nature of men had been enslaved to sin; nor yet is He God bare of humanity, for He had a body, O Manichee. For if He had not put me on, He would not have saved me; but in the womb

Editors' notes and page, col. 688

Page

running head: S. PROCLI CP. EPISCOPI 688
marginal letters: A ‹μόνον ἔχων τὴν ἀξίαν›; B ‹Ζʹ. Ἀνθρώπου τοίνυν ψιλοῦ›; C ‹λαβέτωσαν ἡμᾶς οἱ οἰκτιρμοί σου›; D ‹ἡμῶν τὸ ἴδιον αἷμα›
old-edition numerals: (none)
other: Greek column (right). One full-width Latin line at the end of §6 (iniquitatem, in eorum qui inique egissent, salutem) belongs to the facing version, not set. Scripture references from the lettered foot-references on pp. 687–688 (Rom. III, 23; Psal. CXLIII, 5; Jerem. xvii, 14; Psal. LXXIX, 3; III Reg. VIII, 27; Psal. LXXVIII, 8; Mich. VII, 2; Psal. LXIX, 2; Habac. ii, 3; Psal. CXVIII, 176; Psal. XLIX, 3; Galat. iii, 13), given in the English only. σώζων/σώζοντος printed without iota subscript; set as printed.

PG 65:689

τῆς Παρθένου ὁ ἀποφηνάμενος, τὸν κατάδικον ἐνεδύσατο. Καὶ ἐκεῖ τὸ φρικτὸν γέγονε συνάλλαγμα· δοὺς γὰρ πνεῦμα, ἔλαβε σάρκα. Ὁ αὐτὸς μετὰ τῆς Παρθένου, καὶ ἐκ τῆς Παρθένου. Ὃ μὲν γὰρ ἐπεσκίασεν αὐτήν· ὃ δὲ ἐσαρκώθη ἐξ αὐτῆς. Εἰ ἄλλος ὁ Χριστὸς καὶ ἄλλος ὁ Θεὸς Λόγος, οὐκ ἔστι τριὰς ἡ ἁγία Τριάς· ἀλλὰ κατὰ σὲ, αἱρετικὲ, τετράς. Μὴ σχίσῃς τὸν τῆς οἰκονομίας χιτῶνα τὸν ἄνωθεν ὑφαντόν· μὴ μαθητεύσῃς Ἀρείῳ. Ἐκεῖνος γὰρ ἀσεβῶν τὴν οὐσίαν τέμνει· σὺ τὴν συνάφειαν μὴ μέριζε, ἵνα μὴ μερισθῇς ἀπὸ Θεοῦ. Τίς ἐπέφανεν, εἰπέ μοι, τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις; Ἄνθρωπος; Καὶ πῶς ἠδύνατο ἐν σκότει διάγων κατὰ Παῦλον τὸν λέγοντα· Ὃς ἐῤῥύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους; Ἦμεν γάρ ποτε σκότος, κατὰ τὸ γεγραμμένον· νῦν δὲ φῶς ἐν Κυρίῳ. Τίς οὖν ἐπέφανεν ἡμῖν; Δαβὶδ σε διδάσκει, λέγων· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Τίς οὗτος; εἰπὲ φανερῶς, ὦ Δαβίδ· Ἀναβόησον τῇ ἰσχύϊ, καὶ μὴ φείσῃ· Ὡς σάλπιγγα ὕψωσον τὴν φωνήν σου· εἰπὲ τίς οὗτος· Κύριος, φησὶν, ὁ Θεὸς τῶν δυνάμεων· Θεὸς Κύριος, καὶ ἐπέφανεν ἡμῖν. Ὁ γὰρ Λόγος σὰρξ ἐγένετο. Συνῆλθον αἱ φύσεις, καὶ ἀσύγχυτος ἔμεινεν ἡ ἕνωσις.

He who declared the Virgin [blessed] put on the condemned [nature]. And there the awesome exchange took place: for, giving spirit, He took flesh. The same One [was] with the Virgin and from the Virgin. For as one thing He overshadowed her; as another He was made flesh from her. If Christ is one and God the Word another, the Holy Trinity is not a trinity, but, according to you, heretic, a tetrad. Do not rend the tunic of the dispensation, woven from above; do not become a disciple of Arius. For he impiously cuts the essence; do not you divide the conjunction, lest you be divided from God. Who, tell me, shone forth upon those sitting in darkness and the shadow of death? A man? And how could he, living in darkness, according to Paul, who says: Who has delivered us from the power of darkness? For we were once darkness, as it is written; but now light in the Lord. Who then shone forth upon us? David teaches you, saying: Blessed is He that comes in the name of the Lord. Who is this? Say it plainly, O David. Cry aloud with strength, and do not spare; lift up your voice like a trumpet; say who this is. The Lord, he says, the God of hosts; God is the Lord, and He has shone forth upon us. For the Word was made flesh. The natures came together, and the union remained unconfused.

Θʹ. Ἦλθε σῶσαι, ἀλλ' ἐχρῆν καὶ παθεῖν· πῶς οὖν ἦν δυνατὸν ἑκάτερα γενέσθαι; Ἄνθρωπος ψιλὸς σῶσαι οὐκ ἴσχυε· Θεὸς γυμνὸς παθεῖν οὐκ ἠδύνατο. Τί οὖν; Αὐτὸς ὢν Θεὸς ὁ Ἐμμανουὴλ, γέγονεν ἄνθρωπος· καὶ ὃ μὲν ἦν, ἔσωσεν· ὃ δὲ γέγονεν, ἔπαθεν. Διὰ τοῦτο ὡς εἶδεν ἡ Ἐκκλησία στεφανώσασαν αὐτὸν τὴν συναγωγὴν ταῖς ἀκάνθαις, θρηνῳδοῦσα τὴν τόλμαν, ἔλεγε· Θυγατέρες Ἱερουσαλὴμ, ἐξέλθετε, καὶ ἴδετε τὸν στέφανον, ᾧ ἐστεφάνωσεν αὐτὸν ἡ μήτηρ αὐτοῦ. Αὐτὸς γὰρ καὶ τὸν ἀκάνθινον ἐφόρεσε στέφανον, καὶ τὴν τῶν ἀκανθῶν ἔλυσεν ἀπόφασιν· ὁ αὐτὸς ὢν ἐν τοῖς κόλποις τοῦ Πατρὸς, καὶ ἐν γαστρὶ Παρθένου· ὁ αὐτὸς ἐν ἀγκάλαις μητρὸς, καὶ ἐπὶ πτερύγων ἀνέμων· ὁ αὐτὸς ἄνω ὑπὸ ἀγγέλων προσεκυνεῖτο, καὶ κάτω τελώναις συνανεκλίνετο· τὰ σεραφὶμ οὐ προσέβλεπε, καὶ Πιλάτος ἠρώτα· ὁ δοῦλος ἐῤῥάπιζε, καὶ ἡ κτίσις ἔφρισσεν· ἐπὶ σταυροῦ ὁ αὐτὸς ἐπήγνυτο· καὶ ὁ θρόνος τῆς δόξης αὐτοῦ οὐκ ἐγεγύμνωτο⟨ ⟩ ἐν τάφῳ κατεκλείετο, καὶ τὸν οὐρανὸν ἐξέτεινεν ὡσεὶ δέῤῥιν· ἐν νεκροῖς ἐλογίζετο, καὶ τὸν ᾅδην ἐσκύλευσεν· ὧδε πλάνος ἐσυκοφαντεῖτο, καὶ ἐκεῖ ἅγιος ἐδοξολογεῖτο.

IX. He came to save, but He had also to suffer: how then was it possible for both to happen? A mere man could not save; God unclothed [in flesh] could not suffer. What then? Being Himself God, Emmanuel became man; and by what He was, He saved; by what He became, He suffered. Therefore, when the Church saw that the synagogue had crowned Him with thorns, lamenting the outrage she said: Daughters of Jerusalem, come forth, and see the crown with which His mother crowned Him. For He both wore the crown of thorns and undid the sentence of the thorns; the same One being in the bosom of the Father and in the womb of a Virgin; the same in a mother's arms and on the wings of the winds; the same was worshipped above by angels, and below reclined at table with tax collectors; the seraphim did not look upon Him, and Pilate questioned Him; the servant struck Him, and creation shuddered; the same was fastened on a cross, and the throne of His glory was not left bare; He was shut in a tomb, and stretched out the heaven like a skin; He was reckoned among the dead, and despoiled Hades; here He was slandered as a deceiver, and there He was glorified as holy.

Editors' notes and page, col. 689

Footnotes

[scripture references at the foot of the text, as printed] ³⁰ Luc. I, 79. ³¹ Coloss. I, 13. ³² Ephes. V, 8. ³³ Psal. CXVII, 26. ³⁴ Isa. LVIII, 1. ³⁵ Psal. LVIII, [verse cut off at the scan's edge] ³⁶ Psal. CXVII, 27. ³⁷ Joan. I, 14. ³⁸ Cant. III, 11. ³⁹ Joan. XIX, 2. ⁴⁰ Gen. III, 18. ⁴¹ Joan. I, 18. ⁴² Psal. CIII, 3. ⁴³ Matth. IX, 10. ⁴⁴ Joan. XVIII, 33. ⁴⁵ Psal. CIII, 2. ⁴⁶ Matth. XXVII, 52. ⁴⁷ ibid. 63. ⁴⁸ Isa. VI, 3.

³⁰ Luke 1:79. ³¹ Colossians 1:13. ³² Ephesians 5:8. ³³ Psalm 117(118):26. ³⁴ Isaiah 58:1. ³⁵ Psalm 58(59) [verse not legible]. ³⁶ Psalm 117(118):27. ³⁷ John 1:14. ³⁸ Song of Songs 3:11. ³⁹ John 19:2. ⁴⁰ Genesis 3:18. ⁴¹ John 1:18. ⁴² Psalm 103(104):3. ⁴³ Matthew 9:10. ⁴⁴ John 18:33. ⁴⁵ Psalm 103(104):2. ⁴⁶ Matthew 27:52. ⁴⁷ Ibid., [verse] 63. ⁴⁸ Isaiah 6:3.

(printed under page 349)

Footnotes

(20) · call in col 690 (call not in the visible part of the page)

Illud quidem obumbravit ei; hoc ex ea carnem assumpsit. Ὃ μὲν γὰρ ἐπεσκίασεν αὐτήν· ὃ δὲ ἐσαρκώθη ἐξ αὐτῆς. Affert Riccardus variantes multas lectiones; sed ego hanc Regii codicis vice omnium arbitror ac probatissimam: cui simile est, quod superius posuit, ἀποθνήσκει ὃ ἐγένετο, καὶ λυτροῦται ὃ ὑπῆρχε. Ut ubique quod est Dei ac quod hominis, in eodem Domino Jesu ac Filio distinguat, ac cuique rationi, quae sunt propria, tribuat. Qua Deus, erat cum Maria juxta angeli verbum, Dominus tecum, antequam etiam incarnaretur; ipseque ei obumbravit, ut sine ardore concupiscentiae conciperet ipsum; ut homo, carnem ex ea sumpsit. Sic paulo inferius: ὃ μὲν ἦν, ἔσωσεν· ὃ δὲ γέγονεν, ἔπαθεν· Quod erat, id est, Deus, salutem contulit; quod factum est, id est, homo, mortem subiit.

"The one overshadowed her; the other took flesh from her." Ὃ μὲν γὰρ ἐπεσκίασεν αὐτήν· ὃ δὲ ἐσαρκώθη ἐξ αὐτῆς. Riccardi brings many variant readings; but I judge this reading of the Royal codex to stand in place of them all and to be the best attested. Like it is what he set above: "he dies as what he became, and redeems as what he was." So that everywhere he distinguishes in the one Lord Jesus and Son what is God's and what is man's, and assigns to each aspect what belongs to it. As God, he was with Mary, according to the angel's word, "The Lord is with thee," even before he was made flesh; and he himself overshadowed her, so that she conceived him without the heat of concupiscence; as man, he took flesh from her. So a little below: "what he was, saved; what he became, suffered": what he was, that is, God, brought salvation; what he became, that is, man, underwent death.

(printed under page 349)

(21) ‹anchor: gloriose praedicabatur› · call in col 690

Illic sanctus gloriose praedicabatur. Hunc lo- (continues)

"There he was gloriously proclaimed holy." This pas[sage] … (continues)

(printed under page 349)

Footnotes

[scripture references at the foot of the text, as printed] ⁴⁹ Ezech. XLIV, 1, 2. ⁵⁰ Psal. CIX, 5.

⁴⁹ Ezekiel 44:1–2. ⁵⁰ Psalm 109(110):5 [as printed; the words quoted are verse 1].

(printed under page 350)

(22) · call in col 691 (call not in the visible part of the page)

Aperui, ut homo. Sic ipse exposuerim: ut spectata quidem naturae humanae conditione, Dominus vulvam aperturus esset; at non tamen aperuerit potentia deitatis, ad quam claustra ipsa perinde habent ac si aperta essent: quae est etiam expositio Amphilochii.

"I opened, as man." I would explain it thus: that, considering the condition of human nature, the Lord would have opened the womb; yet he did not open it, by the power of the Godhead, to which the barriers themselves are just as if they were open. This is also Amphilochius's explanation.

(printed under page 350)

(23) · call in col 691 (call not in the visible part of the page)

Edidit Riccardus ex antiquo Cryptaeferratensi codice, stilo scommatico ac polemico in Judaeos, sive etiam Judaeorum nomine in asseclas Nestorianos: totam Procli, ut patet ex crebro usu vocis μορφὴ et σχῆμα, ἀντὶ φύσεως quem sanctus Ephraemius apud Photium ipsi tribuit.

Riccardi published it from an ancient codex of Grottaferrata, in a mocking and polemical style against the Jews, or else, under the Jews' name, against the Nestorian partisans: wholly Proclus's, as is clear from the frequent use of the words μορφή and σχῆμα in place of φύσις, a usage Saint Ephraem, as reported by Photius, attributes to him.

(printed under page 350)

(24) · call not in the visible part of the page (column not determinable)

Leg. cum aliis ἀφθάρτως.

Read, with others, ἀφθάρτως ("incorruptibly").

(printed under page 350)

Page

other: facing Latin version, not set (end of Oratio I, § X, and Oratio II caption and § I in Latin)

PG 65:692

Ιʹ. Ὢ τοῦ μυστηρίου! βλέπω τὰ θαύματα, καὶ ἀνακηρύττω τὴν Θεότητα· ὁρῶ τὰ πάθη, καὶ οὐκ ἀπαρνοῦμαι τὴν ἀνθρωπότητα. Ἀλλ' ὁ Ἐμμανουὴλ, φύσεως μὲν πύλας ἀνέῳξεν ὡς ἄνθρωπος· παρθενίας δὲ κλεῖθρα οὐ διέῤῥηξεν ὡς Θεός· ἀλλ' οὕτως ἐκ μήτρας προῆλθεν, ὡς δι' ἀκοῆς εἰσῆλθεν· οὕτως ἐτέχθη, ὡς συνελήφθη. Ἀπαθῶς εἰσῆλθεν, ἀφράστως ἐξῆλθε, κατὰ τὸν προφήτην Ἰεζεκιὴλ τὸν λέγοντα· Ἐπέστρεψέ με, φησὶ, Κύριος κατὰ τὴν ὁδὸν τῆς πύλης τῶν ἁγίων τῆς ἐξωτέρας, τῆς βλεπούσης κατὰ ἀνατολὰς, καὶ αὕτη ἦν κεκλεισμένη. Καὶ εἶπε Κύριος πρός με· Υἱὲ ἀνθρώπου, ἡ πύλη αὕτη κεκλεισμένη ἔσται· οὐκ ἀνοιχθήσεται· οὐδεὶς οὐ μὴ διέλθῃ δι' αὐτῆς, ἀλλ' ἢ Κύριος ὁ Θεὸς Ἰσραὴλ, μόνος· αὐτὸς εἰσελεύσεται καὶ ἐξελεύσεται, καὶ ἔσται ἡ πύλη κεκλεισμένη. Ἰδοὺ ἀπόδειξις ἐναργὴς τῆς ἁγίας θεοτόκου Μαρίας. Λυέσθω τοίνυν ἀντιλογία πᾶσα, καὶ τῇ τῶν Γραφῶν καταφωτιζώμεθα γνώσει, ἵνα καὶ βασιλείας οὐρανῶν τύχωμεν ἐν Χριστῷ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

X. O the mystery! I see the miracles, and I proclaim the Godhead; I behold the sufferings, and I do not deny the manhood. But Emmanuel opened the gates of nature as man; as God He did not break the bars of virginity; but He came forth from the womb as He entered in through hearing; He was born as He was conceived. He entered without passion, He came forth ineffably, according to the prophet Ezekiel, who says: The Lord brought me back, he says, by the way of the outer gate of the holy places, which looks towards the east; and it was shut. And the Lord said to me: Son of man, this gate shall be shut; it shall not be opened; no one shall pass through it, but the Lord God of Israel alone; He shall go in and go out, and the gate shall be shut (Ezek. 44:1–2). Behold a clear proof of the holy Mother of God, Mary. Let all contradiction, then, be dissolved, and let us be enlightened by the knowledge of the Scriptures, that we may also attain the kingdom of heaven in Christ, to Whom be glory for ages of ages. Amen.

ΛΟΓΟΣ Βʹ.

ORATION II.

Εἰς τὴν ἐνανθρώπησιν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ εἰς τὰς ἐπαρυστρίδας.

On the Incarnation of our Lord Jesus Christ, and on the lamp-ladles.

Αʹ. Καλὴ μὲν ἡ τῶν ψαλμῶν λύρα· θεόπνευστος ἡ τοῦ Πνεύματος κιθάρα· τερπνὸν καὶ φοβερὸν τὸ τῆς προφητείας ᾆσμα· σωτήριος ἀεὶ ἡ ψαλμῳδία, τὰ πάθη κοιμίζουσα τῇ μελῳδίᾳ. Ὅπερ γάρ ἐστιν ἀκάνθαις δρεπάνη, τοῦτο γίνεται καὶ λύπῃ ὁ ψαλμός. Ψαλμὸς γὰρ μελῳδούμενος ἐκτέμνει ἀθυμίας· ῥιζοτομεῖ τὰς λύπας· ἀποσπογγίζει τὰ πάθη· κοιμίζει τοὺς θρήνους· χειρουργεῖ τὰς φροντίδας· ψυχαγωγεῖ τοὺς ἐν ὀδύναις· ἁμαρτωλοὺς κατανύσσει· ἐξυπνίζει πρὸς εὐσέβειαν· ἐρημίας πολίζει· τὰς πόλεις σωφρονίζει· συγκροτεῖ μοναστήρια· παρθενίαν ὑπαγορεύει· πραότητα ἐκδιδάσκει· νομοθετεῖ ἀγάπην· μακαρίζει φιλοπτωχίαν· πρὸς ὑπομονὴν ἀλείφει· εἰς οὐρανοὺς μετεωρίζει· στενοχωρεῖ Ἐκκλησίαν· ἁγιάζει ἱερέα· δαίμονας φυγαδεύει· προφητεύει τὰ μέλλοντα· μυστήρια προκηρύττει· νομοθετεῖ τὴν Τριάδα, λέγων· Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Σύνθρονον τὸν Υἱὸν ἐκήρυξεν, οὐ λειτουργὸν τὸν ὁμοούσιον ἐστηλίτευσε. Διὰ τοῦτο γὰρ ἀρτίως ὁ μακάριος Δαβὶδ τὴν ἀκάματον φύσιν, τὴν παντοδύναμον οὐσίαν, τὴν ἀήττητον βούλησιν, τὴν μὴ βραδύνουσαν χάριν, τὸν αὐθέντην δημιουργὸν, τὸν αὐτεξούσιον Υἱὸν, τὸν ὑποταγῇ·

I. Beautiful indeed is the lyre of the psalms; divinely inspired the harp of the Spirit; delightful and awesome the song of prophecy; ever saving is the psalmody, lulling the passions to sleep with its melody. For what the sickle is to thorns, that the psalm becomes to grief. For a psalm, when sung, cuts out despondency; tears up griefs by the root; sponges away the passions; lulls laments to sleep; performs surgery on cares; cheers those in pain; pricks sinners to compunction; rouses to piety; peoples deserts with cities; brings cities to sobriety; assembles monasteries; counsels virginity; teaches meekness thoroughly; makes love a law; calls the love of the poor blessed; anoints for endurance; lifts up to the heavens; crowds the Church; sanctifies the priest; puts demons to flight; prophesies things to come; proclaims mysteries beforehand; lays down the Trinity as law, saying: The Lord said to my Lord: Sit at My right hand, until I make Your enemies the footstool of Your feet (Ps. 109:1). It proclaimed the Son as sharing the throne; it did not brand the Consubstantial as a minister. For this reason the blessed David just now, the untiring nature, the almighty essence, the unconquerable will, the grace that does not delay, the sovereign Creator, the Son Who is His own master, the [subjection,]

Editors' notes and page, col. 692

Page

running head: S. PROCLI CP. EPISCOPI 692 (column number printed as 693/692, worn)
marginal letters: A Ι΄. Ὢ τοῦ μυστηρίου; B ἔσται ἡ πύλη κεκλεισμένη; C ῥιζοτομεῖ τὰς λύπας; D ἀκάματον φύσιν
old-edition numerals: (none)

PG 65:693

ἐλεύθερον Θεὸν, τὸν μὴ κελευόμενον Δεσπότην, ἀνυμνῶν ἐβόα· Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε! πάντα ἐν σοφίᾳ ἐποίησας. Αἰσχυνέσθωσαν Ἄρειος, καὶ Εὐνόμιος, Μακεδόνιός τε καὶ Νεστόριος, τὸ τετράπωλον τοῦ διαβόλου ἅρμα· οἱ τῶν αἱρέσεων σκόπελοι· αἱ τῆς βλασφημίας σπιλάδες· τὰ τῶν ψυχῶν ναυάγια· αἱ τῆς δυσσεβείας ὕφαλοι πέτραι· οἱ πονηροὶ τῆς Τριάδος ζυγοστάται· ἀκουσάτωσαν τοῦ Δαβὶδ λέγοντος· Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε! πάντα ἐν σοφίᾳ ἐποίησας. Ὁ Δαβὶδ τὰ ἔργα μεγαλύνει, καὶ οἱ βλάσφημοι τὸν κτίστην σμικρύνουσι. Πάντα γὰρ θαυμαστὰ καὶ παράδοξα, τὰ τοῦ Δεσπότου Χριστοῦ· Θεοῦ γάρ ἐστι Λόγου τεράστια, καὶ γλώττης τάχος νικῶντα· ἰσχὺν δὲ τοῦ δημιουργήσαντος παριστῶντα.

the free God, the Master Who is not commanded, he cried out in a hymn: How great are Thy works, O Lord! In wisdom hast Thou made them all (Ps. 103:24). Let Arius and Eunomius, Macedonius and Nestorius be put to shame, the devil's four-horse chariot; the crags of the heresies; the reefs of blasphemy; the shipwrecks of souls; the sunken rocks of impiety; the wicked weighers of the Trinity: let them hear David saying: How great are Thy works, O Lord! In wisdom hast Thou made them all. David magnifies the works, and the blasphemers belittle the Creator. For all the things of Christ the Master are wonderful and beyond expectation; for they are the prodigies of God the Word, outrunning the speed of the tongue, and displaying the might of Him Who created.

Βʹ. Πάντα ἐν σοφίᾳ ἐποίησεν ὁ Δεσπότης. Ἀγγέλους ἐκ μὴ ὄντων παρήγαγεν· ἔνευσε, καὶ ἡ κτίσις οὐκ ἐβράδυνεν· ἐκέλευσε, καὶ τὸ φῶς ἐκ σκότους ἀνέτειλε, τὸν οὐρανὸν ὡσεὶ καμάραν ἐστερέωσε· τὴν δὲ γῆν ἐκ τοῦ βάθους διαλελυμένην ἀνέσπασε, τὸν ἥλιον ὡς νυμφίον ἐκόσμησε· τὴν δὲ σελήνην, διὰ τὴν χρείαν ποικίλως ἐσχημάτισε, δήμους ἀστέρων ἐκ φωτὸς ἐχάλκευσε· καὶ τὴν συμφωνίαν τῶν μαχομένων στοιχείων ἐχαρίσατο· [πῦρ, ὕδωρ·] ἡ γῆ ποταμοὺς ἀναβλύζει, καὶ ὁ ἀὴρ μετεωρίζει τὰ βάρη· καὶ τὴν ἐναντιότητα, ἡ τέχνη αὐτοῦ εἰς φιλίαν ἐκέρασεν. Εἴπω τὸ μυστήριον. Θεὸς ὢν, ἐπὶ τῆς γῆς ὤφθη, καὶ διὰ Παρθένου ἔνθα παρῆν ἐπεδήμησε· καὶ ὁ τόκος αὐτὸν οὐκ ἠλάττωσε, καὶ ἡ ὠδὶς τὴν ἄκτιστον φύσιν οὐκ ἠλλοίωσεν· ἀλλὰ κτιστῇ μορφῇ τὸν κτίστην ἐσχημάτισε, καὶ τὸν ἀχώρητον σαρκωθέντα ὁ κόσμος ἐχώρησε. Γενόμενος ἄνθρωπος χωρὶς ἁμαρτίας, διὰ ξύλου τὴν φύσιν ἡμῶν ἀπὸ τῆς ἁμαρτίας ἠλευθέρωσε· διὰ τάφου θάνατον ἐνέκρωσε· διὰ ὕβρεως δόξαν ἐγεώργησεν· ἐν ποταμῷ τὸ τῆς κολυμβήθρας μυστήριον ἐσκιογράφησε. Καὶ ὅτι Θεὸς ἦν ὁ Χριστὸς, ἐμαρτύρησεν ἀρτίως ἡ θάλασσα, καὶ οἱ ἄνεμοι, καὶ οἱ δαίμονες. Τῆς μὲν γὰρ ἡ ζάλη κατηυνάζετο· τῶν δὲ ἀνέμων ἡ βία ἐκοιμίζετο· οἱ δὲ δαίμονες ἀοράτως ἐμαστίζοντο. Καὶ ἐμαρτύρει τὰ στοιχεῖα τῇ δυνάμει τοῦ παρόντος, ὅτι τοῦτον ἐφοβήθησαν, περὶ οὗ ὁ προφήτης ἐν ψαλμοῖς ἐβόα· Εἴδοσάν σε τὰ ὕδατα, ὁ Θεὸς, καὶ ἐφοβήθησαν.

II. In wisdom the Master made all things. He brought forth angels from what was not; He nodded, and creation did not delay; He commanded, and light rose out of darkness; He made the heaven firm like a vault (Isa. 40:22); He drew up the earth, dissolved in the deep; He adorned the sun as a bridegroom (Ps. 18:6); the moon He shaped in varied forms for [our] need; He forged peoples of stars out of light; and He bestowed concord on the warring elements: [fire, water;] the earth makes rivers gush forth, and the air lifts weights aloft; and His art blended contrariety into friendship. Let me tell the mystery. Being God, He was seen upon the earth (Bar. 3:38), and through a Virgin He came to dwell where He already was; and the birth did not diminish Him, nor did the travail alter the uncreated nature; but it shaped the Creator in a created form, and the world contained the Uncontainable made flesh. Having become man without sin, through the wood He freed our nature from sin; through the tomb He put death to death; through outrage He cultivated glory; in the river He sketched in shadow the mystery of the font. And that Christ was God, the sea bore witness just now, and the winds, and the demons. For the surge of the one was lulled; the violence of the others, the winds, was put to sleep; and the demons were invisibly scourged (Matt. 8:23; Luke 8:23). And the elements bore witness to the power of Him Who was present, that they feared Him of Whom the prophet cried out in the psalms: The waters saw Thee, O God, and they were afraid (Ps. 76:17).

Γʹ. Ὄντως πάντα ἐν σοφίᾳ ἐποίησεν ὁ Δεσπότης· κωφευούσῃ γὰρ τῇ κτίσει, γλῶτταν ἐχαρίσατο, τὸν

III. Truly the Master made all things in wisdom; for to creation, which was mute, He granted a tongue, the

Editors' notes and page, col. 693

Footnotes

[scripture references at the foot of the text, as printed] ⁵¹ Psal. CIII, 24. ⁵² Isa. XL, 22. ⁵³ Psal. XVIII, 6. ⁵⁴ Bar. III, 38. ⁵⁵ Hebr. IV, 15. ⁵⁶ Matth. VIII, 23; Luc. VIII, 23. ⁵⁷ Psal. LXXVI, 17.

⁵¹ Psalm 103(104):24. ⁵² Isaiah 40:22. ⁵³ Psalm 18(19):6. ⁵⁴ Baruch 3:38. ⁵⁵ Hebrews 4:15. ⁵⁶ Matthew 8:23; Luke 8:23. ⁵⁷ Psalm 76(77):17.

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Footnotes

(25) ‹anchor: Ignem temperat aqua› · call in col 694

Ignem temperat aqua. Haud dubium desiderari vocem aliquam; nec enim duae illae voces, πῦρ, ὕδωρ sic absolute cohaerent; nec quis facile possit sanare locum absque novo codice.

"Water tempers fire." No doubt some word is missing; for those two words, πῦρ, ὕδωρ ("fire, water"), do not hang together standing alone like this; nor could anyone easily heal the passage without a new codex.

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(26) ‹anchor: suo modo testimonio› · call in col 694

Suo modo testimonio, ἀρτίως ἐμαρτύρησεν. Bene Riccardus futurum μαρτυρήσει, mutavit praeterito. Porro indicat Proclus, paulo ante lectum fuisse Evangelium Matth. VIII, 23, sive Luc. VIII, 23, de sedata maris tempestate ac expulsis daemonibus: ut hoc indicio haberi possit certum tempus habitae hujus orationis; nona scilicet dominica ab indictione, qua etiam exstat Ceramei homilia. Liquet vero ex his et similibus, ut non esset unius Ecclesiae Hierosolymitanae traditio, ut post lectum Evangelium inter Missarum solemnia haberetur concio; quo Wastelius argumento hinc inde monumenta Chrysostomo inscripta, Joanni suo ac Hierosolymitano minus solida veritate nititur asserere.

"By its own testimony," ἀρτίως ἐμαρτύρησεν ("has just borne witness"). Riccardi rightly changed the future μαρτυρήσει to the past. Further, Proclus indicates that the Gospel had been read a little before, Matthew 8:23 or Luke 8:23, on the stilling of the storm at sea and the driving out of the demons; so that by this sign the exact time at which this oration was delivered can be had: namely the ninth Sunday from the Indiction, on which there is also a homily of Cerameus. And it is clear from these and like passages that it was not the tradition of the one Church of Jerusalem that a sermon was given during the solemnities of the Mass after the Gospel had been read; on which argument Wastelius, with less solid truth, tries to claim here and there for his John of Jerusalem works inscribed with Chrysostom's name.

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Footnotes

[scripture references at the foot of the text, as printed; the doubled call figures are as printed] ⁵⁸ Rom. V, 14. ⁵⁹⁻⁵⁹ Gen. III, 6. ¹⁻⁶⁰ Joan. XII, 34. ⁶¹ Gen. II, 21.

⁵⁸ Romans 5:14. ⁵⁹ Genesis 3:6. ⁶⁰ John 12:34 [as printed; the words quoted are 12:32]. ⁶¹ Genesis 2:21.

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(27) · call in col 695 (call not in the visible part of the page)

Exsilit qui est ad imaginem, σκιρτᾷ ὁ κατ' εἰκόνα· Ipse nimirum animus; quod sequenti membro magis explicat, τίκτεται ὁ λόγος· ratio paritur. Fuit forte in ea opinione, ut anima rationalis ac λόγος, vere exiret ac educeretur e materia sic disposita, a qua nec alii quidam aequales abhorruerunt: quanquam fuit tandem ab Ecclesia proscripta. Non licet, aut libet alias opiniones quas subinde Proclus indicat, adnotare, in quibus praesertim nihil est periculi, tametsi est aliquid novi, ac a nostrorum ac modernorum philosophia abhorrentis, ut paulo ante, de formatione stellarum ex lumine.

"He who is after the image leaps forth," σκιρτᾷ ὁ κατ' εἰκόνα: that is, the mind itself; which he explains further in the next clause, τίκτεται ὁ λόγος, "reason is born." Perhaps he held the opinion that the rational soul, the λόγος, truly came forth and was drawn out of matter so disposed, an opinion from which certain others of his contemporaries did not shrink either, although it was at length condemned by the Church. There is neither room nor wish to note other opinions that Proclus indicates from time to time, in which above all there is no danger, though there is something new and foreign to the philosophy of our own people and of the moderns, as a little before, on the forming of the stars from light.

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(28) ‹anchor: naturae principium› · call in col 695

Naturae principium, φύσεως ἀρχή. Nihil his Procli clarius. Prosequitur enim, quibus conveniat Adamum inter et Christum, ut ille hujus figura fuit: quare valde ridicula Riccardi conjectura, ut loco φύσεως, sit legendum φθίσεως· pro naturae, corruptionis; atque ab eo auctor Christi ac Adami comparationem incohaverit, in quo illi maxime videntur contrarii. Adamus ergo naturae principium, ut caput generis; eoque figura Christi, qui principium est ac auctor vitae aeternae, caput ipse praedestinatorum.

"The beginning of nature," φύσεως ἀρχή. Nothing is clearer than these words of Proclus. For he goes through the points in which Adam and Christ agree, as the one was the figure of the other; hence Riccardi's conjecture is quite ridiculous, that in place of φύσεως we should read φθίσεως, "of corruption" for "of nature," and that the author began his comparison of Christ and Adam with the point in which they seem most opposed. Adam, then, is the beginning of nature, as head of the race; and in this the figure of Christ, who is the beginning and author of eternal life, himself the head of the predestined.

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PG 65:696

ἄνθρωπον λέγω· καὶ μήτραν τοῦ πρωτοπλάστου, τὸν χοῦν ἐποίησεν ἐκ γῆς ἀγεωργήτου. Ὥσπερ γὰρ ἐν μήτρᾳ καταβάλλεται σπέρμα· διαπλάττεται σῶμα· μορφοῦται ὁ πηλός· ψυχοῦται ἡ σάρξ· ἀποτελεῖται τὸ ζῶν· σκιρτᾷ ὁ κατ' εἰκόνα· τίκτεται ὁ λόγος, καὶ ἀμάρτυρος μένει ἡ διάπλασις, ἀνερμήνευτος δὲ ἡ γέννησις· οὕτως καὶ ἐπὶ τοῦ πρωτοπλάστου Ἀδάμ· ἀντὶ μήτρας, αἱ θεῖαι γεγόνασι χεῖρες· ἀντὶ σπέρματος, ὁ γήϊνος χοῦς· ἀντὶ μηνῶν, τὸ ἄχρονον τοῦ ποιήσαντος· ἀντὶ ὠδίνων, τὸ ἀπαθὲς τοῦ πλάσαντος· ἀντὶ τόκου, τὸ θεῖον ἐμφύσημα· ἀντὶ γάλακτος, ἡ πηγὴ τοῦ παραδείσου· ἀντὶ τροφῆς, ἡ ἀμόχθος τράπεζα· ἀντὶ μορφῆς, ἡ εἰκὼν τοῦ ἀρχετύπου· ἀντὶ ἀξιώματος, τὸ κατὰ χάριν ἀθάνατον· ἀντὶ ὑπηκόων, τὸ συμπλασθὲν ζῶον. Καὶ γέγονε μὲν ὁ κατὰ διάπλασιν τόκος· κάματος δὲ, τὸν τόκον οὐχ ὕβρισεν. Αἰσχυνέσθωσαν Ἰουδαίων παῖδες, οἱ τὴν παρθενικὴν ὠδῖνα διασύροντες, οἱ λέγοντες· Εἰ ἔτεκε παρθένος, οὐκ ἔμεινε παρθένος. Ἄθλιε καὶ ταλαίπωρε, ὁ Ἀδὰμ εἰς τὸν κόσμον παρήχθη, καὶ κάματος τὴν διάπλασιν οὐχ ὕβρισεν· ὁ Θεὸς κατὰ σάρκα ἐγεννήθη, καὶ φθορὰν ὁ τόκος ὑπέμεινε; Διὰ τοῦτο γὰρ καὶ δεύτερος Ἀδὰμ κατὰ σάρκα ὁ Δεσπότης Χριστός· ἐπειδὴ ὁ προλαβὼν Ἀδὰμ τύπος τοῦ Δεσπότου Χριστοῦ. Ἐσκιογράφησεν ὁ πηλὸς τὸν κεραμέα. Ὅτι δὲ τύπος ἦν, ἄκουε τοῦ μακαρίου Παύλου λέγοντος· Ἐβασίλευσεν ὁ θάνατος ἀπὸ τοῦ Ἀδὰμ μέχρι Μωϋσέως, καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδὰμ, ὅς ἐστι τύπος τοῦ μέλλοντος. Καὶ ὅπως τύπος ἦν ὁ Ἀδὰμ τοῦ Δεσπότου Χριστοῦ κατὰ σάρκα, ἄκουε· Ὁ δοῦλος, φύσεως ἀρχή· ὁ Δεσπότης, ἀρχὴ ζωῆς τέλος μὴ ἐχούσης. Ἐκεῖνον αἱ θεῖαι χεῖρες ἔπλασαν· οὗτος, ὡς οἶδεν, ἑαυτὸν ἐσάρκωσεν. Ἐκεῖνος γέγονε κατ' εἰκόνα· οὗτος, εἰκὼν ἄκτιστος. Ἐκεῖνος δι' ἐμφυσήματος ἐψυχώθη· οὗτος ἐν δούλου μορφῇ ὤφθη. Ἐκείνου ὁ παράδεισος οἶκος· τούτου ὁ οὐρανὸς θρόνος. Ἐκεῖνος γλῶττα τῆς κτίσεως· οὗτος, κεφαλὴ τῆς Ἐκκλησίας. Ἐκεῖνος τὴν χεῖρα εἰς δένδρον ἐξέτεινε, καὶ θάνατον ἐτρύγησεν· οὗτος τὰς χεῖρας ἥπλωσεν ἐν τῷ σταυρῷ, καὶ τὸν κόσμον ἐνηγκαλίσατο· καὶ βοᾷ ἐν Εὐαγγελίοις· Ὅταν ὑψωθῶ, πάντας ἑλκύσω πρὸς ἐμαυτόν. Ἐκεῖνος γυναῖκα ἔσχεν ἐπίβουλον· οὗτος Παρθένον ἔσχε θάλαμον. Τοῦ Ἀδὰμ καθεύδοντος ἡ πλευρὰ ἀφῃρέθη, καὶ ᾠκοδομήθη ἡ γυνὴ, καὶ τῷ Ἀδὰμ οὐδὲν ἔλειψε· τοῦ Δεσπότου Χριστοῦ κατὰ σάρκα σταυρωθέντος καὶ ταφέντος, τῷ

man, I mean; and as the womb of the first-formed He made the dust from untilled earth. For just as in a womb seed is cast; a body is fashioned; the clay is given form; the flesh is ensouled; the living being is completed; that which is after the image leaps; reason is born, and the fashioning remains without witness, and the generation inexplicable: so too in the case of the first-formed Adam: in place of a womb there were the divine hands; in place of seed, the earthy dust; in place of months, the timelessness of Him Who made him; in place of birth-pangs, the impassibility of Him Who formed him; in place of birth, the divine inbreathing; in place of milk, the spring of paradise; in place of food, the table without toil; in place of form, the image of the archetype; in place of rank, immortality by grace; in place of subjects, the living creature formed along with him. And there was indeed a birth by way of fashioning; but toil did not outrage the birth. Let the children of the Jews be put to shame, who disparage the virginal travail, who say: If a virgin gave birth, she did not remain a virgin. Wretched and miserable man, Adam was brought forth into the world, and toil did not outrage his fashioning; God was born according to the flesh, and did the birth undergo corruption? For this reason, indeed, Christ the Master is a second Adam according to the flesh: since the Adam who came before was a type of Christ the Master. The clay sketched in shadow the potter. And that he was a type, hear the blessed Paul saying: Death reigned from Adam to Moses, even over those who had not sinned after the likeness of the transgression of Adam, who is a type of Him Who was to come (Rom. 5:14). And how Adam was a type of Christ the Master according to the flesh, hear: the servant, the beginning of nature; the Master, the beginning of a life that has no end. Him the divine hands formed; this One, as He knows, made Himself flesh. That one came to be after the image; this One is the uncreated Image. That one was ensouled by an inbreathing; this One was seen in the form of a servant. That one's home was paradise; this One's throne is heaven. That one is the tongue of creation; this One, the Head of the Church. That one stretched out his hand to a tree, and harvested death (Gen. 3:6); this One spread out His hands on the cross, and embraced the world; and He cries in the Gospels: When I am lifted up, I will draw all to Myself (John 12:32). That one had a woman as a plotter against him; this One had a Virgin as His bridal chamber. While Adam slept the rib was taken away, and the woman was built, and Adam lacked nothing (Gen. 2:21); when Christ the Master had been crucified according to the flesh and buried, the

Editors' notes and page, col. 696

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running head: S. PROCLI CP. EPISCOPI 696
marginal letters: A ἄνθρωπον λέγω; B ὁ κατὰ διάπλασιν τόκος; C ὁ Ἀδὰμ τοῦ Δεσπότου Χριστοῦ; D καθεύδοντος ἡ πλευρὰ
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PG 65:697

αἵματι αὐτοῦ ἡ Ἐκκλησία ἐξηγοράσθη, καὶ τῆς Θεότητος αὐτοῦ πάθος οὐχ ἥψατο.

Church was purchased by His blood, and suffering did not touch His Godhead.

Δʹ. Ἀλλὰ ζητούμενόν ἐστι, τίνος ἕνεκεν μὴ ἐγρηγορότος τοῦ Ἀδὰμ, ἀλλὰ καθεύδοντος ἀφῃρέθη ἡ πλευρὰ, καὶ ἀνῳκοδομήθη ἡ γυνή. Οὐκ ἐχρῆν μᾶλλον ἐγρηγορηκότος, ὥστε μαρτυρεῖν τῇ διαπλάσει, καὶ ἐκπλήττεσθαι τὴν τέχνην, καὶ δοξολογεῖν τὴν σοφίαν τοῦ ποιήσαντος· πῶς ἐκ πηλοῦ ἐγένοντο νεῦρα καὶ σάρκες, ὀστέων ἁρμολογία καὶ λεπτότης τριχῶν; Ἀλλ' οὐ συνεχώρησεν ὁ Θεὸς ταῦτα διὰ δύο πράγματα· πρῶτον μὲν, ἵνα μὴ ἀφαιρούμενος ἀλγήσῃ, καὶ ἀλγήσας μισήσῃ τὴν γυναῖκα· καὶ γένηται αὐτῷ δυσμενὴς ἡ ὁμόφυλος· δεύτερον δὲ, ὃ μεῖζόν ἐστι καὶ θειότερον· ᾔδει ὁ Θεὸς ὅτι φιλόνεικον ζῶον ὁ ἄνθρωπος, καὶ ὅτι διαπλασθεὶς αὐτεξούσιός ἐστιν· ἵνα μὴ οὖν ἄρξηται καὶ Θεοῦ τόκον πολυπραγμονεῖν, ἐπιβάλλει αὐτῷ ὕπνον, χαλινῶν τὴν τόλμαν, μονονουχὶ λέγων πρὸς αὐτόν· Εἰ τῆς ὁμοφύλου τὴν ἀνάπλασιν ἰδεῖν οὐ συνεχωρήθης, τὴν ἄῤῥητον τοῦ Θεοῦ δύναμιν, καὶ τὴν ἀκατάληπτον γέννησιν μὴ τολμήσῃς πολυπραγμονεῖν. Πῶς μὲν ἄνθρωπος γεννᾶται, νοῆσαι οὐ δύνασαι, Θεοῦ δὲ οἰκονομίαν ζητήσειν δύνῃ;

IV. But it is asked why the rib was taken away, and the woman built up, not while Adam was awake but while he was asleep. Ought it not rather [to have been] while he was awake, so that he might bear witness to the fashioning, and be struck with amazement at the art, and glorify the wisdom of Him Who made [her]: how from clay there came to be sinews and flesh, the joining of bones and the fineness of hairs? But God did not permit these things, for two reasons: first, lest, when [the rib] was taken away, he should feel pain, and having felt pain should hate the woman, and she who was of his own kind should become hostile to him; and second, which is greater and more divine: God knew that man is a contentious creature, and that, being fashioned, he is his own master; so then, lest he should begin to pry even into the birth of God, He casts sleep upon him, bridling his daring, all but saying to him: If you were not permitted to see the forming of her who is of your own kind, do not dare to pry into the ineffable power of God and the incomprehensible birth. How a man is born you cannot understand; will you be able to search out the dispensation of God?

Εʹ. Ἀλλ' ὁρῶ ὑμᾶς στενοχωρουμένους, καὶ βέλτιον ἐνθάδε κατευνάσαι τὸν λόγον· εἰ δὲ βιασταί ἐστε, τῶν βιαζομένων δέ ἐστιν ἡ βασιλεία, προσθήσω τοῖς εἰρημένοις. Εἰκὸς τῶν Ἰουδαίων τινὰ παρεῖναι ἐνταῦθα, καὶ ἐν τῷ ἀμπελῶνι τοῦ Χριστοῦ λανθάνειν τὴν ἀλώπεκα τῆς Ἰουδαίας, καὶ μετὰ τὸ ἀπολυθῆναι τὴν ἐκκλησίαν, στήκειν ἔξω καὶ σκώπτειν τοὺς λόγους, καὶ λέγειν τοιαῦτα· Διὰ τί, Χριστιανοὶ, καινοτομεῖτε ταῦτα, καὶ κομπάζετε ἐπὶ πράγμασιν ἀναποδείκτοις; Θεὸς ἐπὶ γῆς ὤφθη ποτέ; οὐδέποτε ἄλλοτε, εἰ μὴ μόνον ἐπὶ Μωϋσέως. Ἀλλὰ τότε οὐδὲ ὤφθη, ὦ Ἰουδαῖε· καὶ τούτου μάρτυς αὐτὸς ὁ Μωϋσῆς λέγων οὕτως· Πρόσεχε σαυτῷ, καὶ συμβιβάσεις εἰς τὴν καρδίαν σου πάντας τοὺς λόγους, οὓς ἑωράκασιν οἱ ὀφθαλμοί σου· καὶ διδάξεις τοὺς υἱούς σου, καὶ τοὺς υἱοὺς τῶν υἱῶν σου· μνήσθητι τὴν ἡμέραν Κυρίου τοῦ Θεοῦ σου, τὴν ἡμέραν τῆς ἐκκλησίας, ὅτε ἐλάλησε Κύριος πρός με, λέγων· Ἐκκλησίασον πρός με τὸν λαὸν, καὶ ἀκουσάτωσαν τὰ ῥήματά μου, καὶ διδάξουσιν αὐτὰ τοὺς υἱοὺς αὐτῶν. Καὶ προσήλθετε, καὶ ἔστητε ὑπὸ τὸ ὄρος τὸ Σινά· καὶ τὸ ὄρος ἐκαίετο πυρὶ ἕως τοῦ οὐρανοῦ· καὶ ἠκούσατε τὴν φωνὴν τοῦ Κυρίου τοῦ Θεοῦ ὑμῶν ἐκ μέσου τοῦ πυρός· φωνὴν ῥημάτων ἠκούσατε, καὶ ὁμοίωμα οὐκ ἴδετε. Ἃ τοίνυν οὐκ εἶδες, τί κομπάζεις ἑωρακέναι; Τί οὖν μοι, φησὶ, προσφέρεις, ὅτι ἠδύνατο γυνὴ γεννῆσαι Θεόν; Εἰς τοῦτο γάρ σοι λέγω· ὅτι οὐ λέγω σοι ὅτι ἠδύνατο γυνὴ Θεὸν γεννῆσαι, ἀλλ' ὅτι ἠδύνατο Θεὸς σαρκωθεὶς γεννηθῆναι ὑπὸ γυναικός· πάντα γὰρ αὐτῷ δυνατά. Ὅμως εἰ ἀπιστεῖς, ὦ Ἰουδαῖε, τοῖς ἐμοῖς λόγοις, ἐντρέπου τὰς τῶν προφητῶν βίβλους· ἔγκυψον ἐν αὐταῖς, καὶ βλέπε ὅλον τὸ μυστήριον

V. But I see that you are pressed for room, and that it is better to lay the discourse to rest here; but if you are violent, and the kingdom belongs to the violent (Matt. 11:12), I will add to what has been said. It is likely that one of the Jews is present here, and that in the vineyard of Christ the fox of Judaea lies hidden, and that after the congregation is dismissed he stands outside and mocks the words, and says such things as these: Why, Christians, do you make these innovations, and boast of things that cannot be proved? Was God ever seen upon earth? Never at any other time, except only in the time of Moses. But not even then was He seen, O Jew; and of this Moses himself is witness, speaking thus: Take heed to yourself, and you shall lay up in your heart all the words which your eyes have seen; and you shall teach your sons, and your sons' sons. Remember the day of the Lord your God, the day of the assembly, when the Lord spoke to me, saying: Assemble the people to Me, and let them hear My words, and they shall teach them to their sons. And you came near and stood under Mount Sinai; and the mountain burned with fire up to heaven; and you heard the voice of the Lord your God out of the midst of the fire; you heard the sound of words, and you saw no likeness (Deut. 4:9–12). What, then, you did not see, why do you boast of having seen? What, then, he says, do you put to me, that a woman could give birth to God? To this I say to you: I do not say to you that a woman could give birth to God, but that God, made flesh, could be born of a woman; for all things are possible to Him (Matt. 19:26). Yet if you do not believe my words, O Jew, have regard for the books of the prophets; stoop down into them, and see the whole mystery

Editors' notes and page, col. 697

Footnotes

(none) — no numbered footnotes on this page; only the scripture references below. [scripture references at the foot of the text, as printed] ⁶² Matth. XI, 12. ⁶³ Deut. IV, 9-12. ⁶⁴ Matth. XIX, 26.

⁶² Matthew 11:12. ⁶³ Deuteronomy 4:9–12. ⁶⁴ Matthew 19:26.

(printed under page 353)

Footnotes

[scripture references at the foot of the text, as printed] ⁶⁵ Zach. II, 10. ⁶⁶ Zach. IV, 1-6. ⁶⁷ Rom. XI, 33. ⁶⁸ Ezech. XLIV, 2, 3. ⁶⁹ Job III, 10. ⁷⁰ Joan. VIII, 12.

⁶⁵ Zechariah 2:10. ⁶⁶ Zechariah 4:1–6. ⁶⁷ Romans 11:33. ⁶⁸ Ezekiel 44:2–3. ⁶⁹ Job 3:10. ⁷⁰ John 8:12.

(printed under page 354)

(29) · call in col 699 (call not visible on the page; the lemma is the Latin "Et convertit me")

Et convertit me, ἐπέστρεψέ με. Velut stitit, traxitque ad spectaculum ac visionem. Deest illud pronomen in LXX ubi redditur, Et reversus est, etc. Posset reddi: et accurrit angelus, etc. Gentianus Hervetus etiam reddit, et convertit me, in Quaestionibus Anastasii Nicaeni.

"And he turned me," ἐπέστρεψέ με: as if to say, he set me in place and drew me to the spectacle and vision. That pronoun is missing in the Septuagint, where it is rendered "And he returned," etc. It could be rendered "and the angel ran up," etc. Gentian Hervet too renders "and he turned me," in the Questions of Anastasius of Nicaea.

(printed under page 354)

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other: facing Latin version, not set
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PG 65:700

θεολογούμενον· βλέπε ὅλον τὸ παρθενικὸν θαῦμα σκιαγραφούμενον. Καὶ γὰρ λέγει ὁ προφήτης· Ἐν τῇ ἡμέρᾳ ἐκείνῃ λέγει Κύριος παντοκράτωρ· πρῶτον ἀναγινώσκω τὴν προφητείαν, καὶ τότε λέγω τὴν ἑρμηνείαν. Ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγει Κύριος παντοκράτωρ, προσκαλέσεται ἄνθρωπος τὸν πλησίον αὐτοῦ ὑποκάτω ἀμπέλου αὐτοῦ καὶ ὑποκάτω συκῆς αὐτοῦ. Καὶ ἐπέστρεψέ με, φησὶν, ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοὶ, καὶ ἐξήγειρέ με, ὃν τρόπον ἐξηγέρθη ἄνθρωπος ἐκ τοῦ ὕπνου αὐτοῦ· καὶ εἶπε πρός με· Τί σὺ βλέπεις; καὶ εἶπον· Ἑώρακα, καὶ ἰδοὺ λυχνία χρυσῆ ὅλη, καὶ τὸ λαμπάδιον ἐπάνω αὐτῆς, καὶ ἑπτὰ λύχνοι, καὶ ἑπτὰ ἐπαρυστρίδες, καὶ δύο ἐλαῖαι ἐπάνω. Καὶ ἐπηρώτησα τὸν ἄγγελον, καὶ εἶπον· Τί ἐστι ταῦτα, Κύριε; καὶ εἶπέ μοι· Οὐ γινώσκεις τί ἐστι ταῦτα; καὶ εἶπον· Οὐχὶ, Κύριε· καὶ ἀπεκρίθη ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοὶ, καὶ εἶπεν· Οὗτος ὁ Λόγος Κυρίου. Ὦ βάθους [καὶ] πλούτου, καὶ σοφίας, καὶ Θεοῦ γνώσεως! Ἀνέγνωμεν τὴν προφητείαν, ἐπαγάγωμεν τὴν ἑρμηνείαν.

declared as God; see the whole virginal wonder sketched in shadow. For the prophet says: In that day, says the Lord Almighty — I first read the prophecy, and then I give the interpretation — In that day, says the Lord Almighty, a man shall call his neighbour beneath his vine and beneath his fig tree. And the angel who spoke in me turned me, he says, and roused me, as a man was roused from his sleep; and he said to me: What do you see? And I said: I have seen, and behold, a lampstand all of gold, and the little lamp upon it, and seven lamps, and seven funnels, and two olive trees above. And I asked the angel and said: What are these things, Lord? And he said to me: Do you not know what these things are? And I said: No, Lord. And the angel who spoke in me answered and said: This is the Word of the Lord. O the depth [both] of the riches and of the wisdom and of the knowledge of God! We have read the prophecy; let us add the interpretation.

Ϛʹ. Ἐν τῇ ἡμέρᾳ ἐκείνῃ λέγει Κύριος παντοκράτωρ. Ἐν ποίᾳ ἡμέρᾳ, ὦ προφῆτα; Τῇ τῆς ἐνανθρωπήσεως, ὅτε Παρθένος οὐρανὸν ἐμιμήσατο· ὅτε ἐκ γαστρὸς ἐξεπήδησαν ἀκτῖνες· ὅτε ἐκ μήτρας προέκυπτε σαρκωθεὶς ἥλιος· ὅτε τὸ φῶς ἐσχηματίσθη ἀνθρωπείᾳ μορφῇ· ὅτε ὁ τόκος τοῦ τεχθέντος, οὐκ ἀρχὴ, ἀλλ' ἀνατολή. Καὶ ἐπέστρεψέ με, φησὶν, ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοὶ, καὶ ἤγειρέ με, ὃν τρόπον ὅταν ἐξηγέρθη ἄνθρωπος ἐκ τοῦ ὕπνου αὐτοῦ. Τίς ὁ ἄγγελος; ὁ τὴν Μαριὰμ εὐαγγελισάμενος. Τίς ὁ ὕπνος; ὁ τοῦ νόμου καιρός. Ὥσπερ γὰρ ἐν τῷ ὕπνῳ τὸ βλέφαρον τὴν κόρην καλύπτει, οὕτως ἐν τῷ νόμῳ τὸ κάλυμμα τὴν καρδίαν ἐσκέπασε. Καὶ εἶπεν πρός με· Τί σὺ βλέπεις; καὶ εἶπον· Ἑώρακα, καὶ ἰδοὺ λυχνία χρυσῆ ὅλη. Τίς οὖν ἐστιν ἡ λυχνία; ἡ ἁγία Μαρία. Διὰ τί δὲ λυχνία; ἐπειδὴ τὸ ἄϋλον φῶς Θεὸν σαρκωθέντα ἐβάστασε. Διὰ τί δὲ χρυσῆ ὅλη; ἐπειδὴ καὶ μετὰ τόκον παρθένος ἔμεινε. Φησὶ γάρ· Ἡ πύλη αὕτη κεκλεισμένη ἔσται· οὐκ ἀνοιχθήσεται, καὶ οὐδεὶς οὐ μὴ διέλθῃ δι' αὐτῆς, ὅτι Κύριος ὁ Θεὸς Ἰσραὴλ μόνος διελεύσεται δι' αὐτῆς· καὶ ἔσται κεκλεισμένη, διότι ὁ ἡγούμενος καὶ ἐξελεύσεται καὶ κλείσει τὰς θύρας ὄπισθεν αὐτοῦ. Ὅτι δὲ ἡ γαστὴρ πύλη λέγεται, μάρτυς Ἰὼβ λέγων· Διὰ τί οὐ συνέκλεισε πύλας γαστρός μου; Καὶ ὥσπερ ἡ λυχνία οὐκ αὐτὴ φωτὸς αἰτία, ἀλλὰ φωτὸς ὄχημα, οὕτως καὶ ἡ Παρθένος, οὐκ αὐτὴ Θεὸς, ἀλλὰ Θεοῦ ναός. Καὶ τὸ λαμπάδιον, φησὶν, ἐπάνω αὐτῆς. Τί τὸ λαμπάδιον; ὁ σαρκωθεὶς Θεὸς Λόγος, τὸ φῶς τῆς οἰκουμένης, ὁ λέγων· Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. Καὶ ὥσπερ ἐν τῷ λαμπαδίῳ ἡ ὕλη φλόγα δέχεται, οὕτως ἐν τῷ μυστηρίῳ ὁ Θεὸς μορφὴν δούλου ἔλαβε. Καὶ ὥσπερ τὸ λαμπάδιον

VI. In that day, says the Lord Almighty. In what day, O prophet? In the day of the incarnation, when a Virgin imitated heaven; when rays leapt forth from a womb; when the sun made flesh peered forth from a matrix; when the light was fashioned in human form; when the birth of Him Who was born was not a beginning but a rising. And the angel who spoke in me turned me, he says, and raised me, in the way that a man was roused from his sleep. Who is the angel? He who brought the good news to Mary. What is the sleep? The time of the Law. For as in sleep the eyelid covers the pupil, so in the Law the veil covered over the heart. And he said to me: What do you see? And I said: I have seen, and behold, a lampstand all of gold. What then is the lampstand? Holy Mary. And why a lampstand? Because she bore the immaterial light, God made flesh. And why all of gold? Because even after childbirth she remained a virgin. For he says: This gate shall be shut; it shall not be opened, and no one at all shall pass through it, because the Lord the God of Israel alone shall pass through it; and it shall be shut, because the prince shall both go out and shut the doors behind him. And that the womb is called a gate, Job is witness, saying: Why did it not shut the gates of my womb? And just as the lampstand is not itself the cause of the light but the carriage of the light, so too the Virgin is not herself God, but the temple of God. And the little lamp, he says, upon it. What is the little lamp? God the Word made flesh, the light of the inhabited world, Who says: I am the light of the world. And just as in the little lamp the matter receives the flame, so in the mystery God took the form of a servant. And just as the little lamp

Editors' notes and page, col. 700

Page

running head: S. PROCLI CP. EPISCOPI | 700
marginal letters: A ‹ριον θεολογούμενον›; B ‹ταῦτα, Κύριε; καὶ εἶπέ μοι›; C ‹τοῦ. Τίς ὁ ἄγγελος›; D ‹μάρτυς Ἰὼβ λέγων›
old-edition numerals: (none)
other: column opens with ριον, the tail of μυστή-ριον hyphenated from col. 697; per the rule the word is set whole at the end of col. 697 and the tail is not restored here (c697 still reads μυστή- and needs the whole word; flagged in qa_Q1a.tsv)
other: column ends with λαμ-, hyphenated into col. 701 (πάδιον, seen there); set whole as λαμπάδιον
other: the last two lines of section V (Λόγος Κυρίου ... τὴν ἑρμηνείαν) are printed full-width across cols. 699–700 and are set here
other: UNSURE capital Λ in Λόγος Κυρίου (as it appears on the full-width line); the opening of that full-width line (Λόγος Κυρίου. Ὦ βάθους [καὶ] πλούτου) and its second line (-τείαν, ἐπαγάγωμεν τὴν ἑρμηνείαν) fall outside the column crops and were not re-verified by Q1a
other: the scripture references 45–50 and note (29) on this page are called in the facing Latin (col. 699) only

PG 65:701

πάδιον ἐξ ὕψους τὴν αὐγὴν καταλάμπει, οὕτως ὁ Δεσπότης ἐξ οὐρανῶν ἐπεδήμησε τῇ γῇ. Διὰ τοῦτο καὶ ὁ προφήτης ἐβόα· Διὰ σπλάγχνα ἐλέους Θεοῦ ἡμῶν, ἐν οἷς ἐπεσκέψατο ἡμᾶς Ἀνατολὴ ἐξ ὕψους.

[lamp] sheds its brightness down from on high, so the Master came from heaven to dwell on the earth. For this reason the prophet too cried out: Through the bowels of the mercy of our God, in which the Rising from on high has visited us.

Ζʹ. Καὶ τὸ λαμπάδιον, φησὶν, ἐπάνω, καὶ ἑπτὰ λύχνοι. Τίνες οἶδε ἑπτὰ λύχνοι; οἱ κατὰ μέρος νόμοι. Πόθεν τοῦτο δῆλον; λέγει γὰρ ὁ Δαβίδ· Λύχνος τοῖς ποσί μου ὁ νόμος σου, καὶ φῶς ταῖς τρίβοις μου. Καὶ Σαλομών· Ὅτι λύχνος ἐντολὴ νόμος, καὶ φῶς. Ἐνταῦθα οὖν λέγει τοὺς ἑπτὰ νόμους. Ὅτι δὲ ἑπτὰ νόμοι ἦσαν, ἄκουε. Πρῶτος νόμος ὁ ἔμφυτος, περὶ οὗ φησιν ὁ Παῦλος· Ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα, φύσει τὰ τοῦ νόμου ποιεῖ, οὗτοι νόμον μὴ ἔχοντες, ἑαυτοῖς εἰσι νόμος. Δεύτερος νόμος, ὁ διὰ τῆς ὄψεως· ὃν γὰρ ὁ νόμος κηρύττει δημιουργὸν, τοῦτον ἡ ὄψις διὰ τῶν κτισμάτων πιστοῦται. Ἐκ γὰρ μεγέθους, καὶ καλλονῆς κτισμάτων, ἀναλόγως ὁ γενεσιουργὸς αὐτῶν θεωρεῖται. Τρίτος νόμος, ἡ ἐπὶ τοῦ ξύλου ἐντολή· καὶ βοᾷ ὁ ἀπόστολος Παῦλος· Ὥστε ὁ μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία, καὶ δικαία, καὶ ἀγαθή. Τέταρτος νόμος, ὁ ἐπὶ τοῦ Νῶε, ἐν τῇ νεφέλῃ. Πέμπτος νόμος, ὁ ἐπὶ τοῦ Ἀβραὰμ, ὁ τῆς περιτομῆς. Ἕκτος, ὁ τοῦ γράμματος. Ἕβδομος, ὁ τῆς χάριτος· καὶ ὅτι δὲ ἡ χάρις νόμον ἔχει, ἄκουε πάλιν Παύλου λέγοντος· Ἀλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσετε τὸν νόμον τοῦ Χριστοῦ. Λέγει δὲ Ἡσαΐας· Ἐκ Σιὼν ἐξελεύσεται νόμος, καὶ Λόγος Κυρίου ἐξ Ἱερουσαλήμ. Ἐνταῦθα οὖν λέγει ἑπτὰ λύχνους τοὺς ἑπτὰ νόμους. Ἐπειδὴ γὰρ ἦλθεν ὁ Χριστὸς ὅλους τοὺς νόμους πληρῶσαι κατὰ τὸν μακάριον Παῦλον, τὸν λέγοντα· Πλήρωμα νόμου Χριστὸς εἰς δικαιοσύνην· διὰ τοῦτο εἶπε τοὺς ἑπτὰ λύχνους, ἑπτὰ νόμους. Καὶ ἑπτὰ ἐπαρυστρίδες τίνες εἰσί; τὰ ἑπτὰ τοῦ Πνεύματος χαρίσματα. Πόθεν τοῦτο δῆλον; λέγει μὲν Ἡσαΐας· Ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ, [καὶ ἄνθος ἐκ ῥίζης] ἀναβήσεται, καὶ ἀναπαύσεται ἐπ' αὐτὸν πνεῦμα Κυρίου, πνεῦμα σοφίας καὶ συνέσεως· πνεῦμα βουλῆς καὶ ἰσχύος· πνεῦμα γνώσεως καὶ εὐσεβείας. Καὶ πνεῦμα φόβου Θεοῦ ἐμπλήσει αὐτόν· καὶ δύο ἐπαρυστρίδες, καὶ δύο ἐλαῖαι ἐπάνω. Τίνες αἱ δύο ἐλαῖαι; αἱ δύο διαθῆκαι. Καὶ διὰ τί ταύτας εἶπεν ἐλαίας; ἐπειδὴ ὥσπερ ἡ ἐλαία ἀειθαλὲς ἔχει τὸ φύλλον, οὕτω καὶ αἱ δύο διαθῆκαι ἀπαύστους τὰς περὶ Χριστοῦ ἔχουσι μαρτυρίας.

VII. And the little lamp, he says, above, and seven lamps. Who are these seven lamps? The particular laws. Whence is this clear? For David says: Thy law is a lamp to my feet, and a light to my paths. And Solomon: For the commandment of the law is a lamp, and a light. Here, then, he speaks of the seven laws. And that there were seven laws, hear. The first law is the innate one, of which Paul says: For when the Gentiles, who have not the law, do by nature the things of the law, these, not having the law, are a law to themselves. The second law, the one through sight; for the Creator Whom the law proclaims, sight confirms through the creatures. For from the greatness and beauty of creatures their Maker is seen by analogy. The third law, the commandment concerning the tree; and the apostle Paul cries out: So the law is holy, and the commandment holy, and just, and good. The fourth law, the one in Noah's time, in the cloud. The fifth law, the one in Abraham's time, that of circumcision. The sixth, that of the letter. The seventh, that of grace; and that grace too has a law, hear Paul again saying: Bear one another's burdens, and so you will fulfil the law of Christ. And Isaiah says: Out of Zion shall go forth a law, and the Word of the Lord out of Jerusalem. Here, then, he calls the seven laws seven lamps. For since Christ came to fulfil all the laws, according to the blessed Paul, who says: Christ is the fulfilment of the law unto righteousness; for this reason he spoke of the seven lamps, seven laws. And the seven funnels, what are they? The seven gifts of the Spirit. Whence is this clear? Isaiah says: There shall come forth a rod out of the root of Jesse, [and a flower out of the root] shall come up, and the Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and godliness. And the spirit of the fear of God shall fill Him; and two funnels, and two olive trees above. Who are the two olive trees? The two Testaments. And why did he call them olive trees? Because just as the olive tree has an evergreen leaf, so too the two Testaments hold unceasing testimonies concerning Christ.

Ηʹ. Καὶ ἐπηρώτησα τὸν ἄγγελον, καὶ εἶπον· Τί ἐστι ταῦτα; καὶ εἶπεν ὁ ἄγγελος· Οὐ γινώσκεις τί ἐστι ταῦτα; καὶ εἶπον· Οὐχὶ, Κύριε. Τί λέγεις, ὦ προφῆτα; σὺ λέγεις, ὅτι Εἶδον λυχνίαν, καὶ λαμπάδιον, καὶ λύχνους, καὶ ἐπαρυστρίδας. Πῶς οὖν ἐρωτᾷς ἃ εἶδες; Ναί· εἰκόνα γὰρ ἔβλεπον, καὶ θαῦμα ἠρεύνων, φησίν. Ὥσπερ γὰρ οἱ πλέοντες ἐν τῇ

VIII. And I asked the angel and said: What are these things? And the angel said: Do you not know what these things are? And I said: No, Lord. What are you saying, O prophet? You say: I saw a lampstand, and a little lamp, and lamps, and funnels. How, then, do you ask about what you saw? Yes, for I was seeing an image and searching out a wonder, he says. For just as those who sail on the

Editors' notes and page, col. 701

Footnotes

[scripture references at the foot of the text, as printed; the small call figures are blurred in the scan (they could be read 81–89, 60) and are given here in sequence after the previous page's ⁷⁰] ⁷¹ Luc. I, 78. ⁷² Psal. CXVIII, 105. ⁷³ Prov. VI, 23. ⁷⁴ Rom. II, 14. ⁷⁵ Sap. XIII, 5. ⁷⁶ Rom. VII, 12. ⁷⁷ Galat. VI, 2. ⁷⁸ Isa. II, 3. ⁷⁹ Rom. X, 4. ⁸⁰ Isa. XI, 1-3.

⁷¹ Luke 1:78. ⁷² Psalm 118(119):105. ⁷³ Proverbs 6:23. ⁷⁴ Romans 2:14. ⁷⁵ Wisdom 13:5. ⁷⁶ Romans 7:12. ⁷⁷ Galatians 6:2. ⁷⁸ Isaiah 2:3. ⁷⁹ Romans 10:4. ⁸⁰ Isaiah 11:1–3.

(printed under page 355)

(30) · call in col 701 (Greek only; call not in the visible part of the page)

Leg. νόμου, juxta LXX.

Read νόμου ("of the law"), following the Septuagint.

(printed under page 355)

Footnotes

(31) ‹anchor: in nube› · call in col 702

In nube. In qua nimirum Deus positum voluit symbolum clementiae, et ut deinceps mundus non esset periturus simili aquarum diluvio.

"In the cloud": in which, that is, God willed a sign of mercy to be set, and a pledge that the world would not thereafter perish by a like flood of waters.

(printed under page 355)

Footnotes

[scripture references at the foot of the text, as printed] ⁸¹ Joan. I, 4. ⁸² Isa. LXI, 10, 11, sec. LXX. ⁸³ Isa. LXII, 1.

⁸¹ John 1:4. ⁸² Isaiah 61:10–11, according to the Septuagint. ⁸³ Isaiah 62:1.

(printed under page 356)

(32) ‹anchor: ORATIO III› · call in col 703

Hanc quoque habuit idem Riccardus ex eadem Cryptaeferratensi bibliotheca: opus sane, quanquam breve, Procli vena ac ingenio dignum. Indicat habuisse illam altero die a Christi natalitiorum festo die: quae forte ratio fuit, ut potius inscripta sit De Incarnatione, quam In festum natalis Domini.

This too the same Riccardi had from the same library of Grottaferrata: a work, though short, truly worthy of Proclus's vein and talent. It indicates that he delivered it on the day after the feast of Christ's Nativity; which was perhaps the reason why it is entitled On the Incarnation rather than On the Feast of the Lord's Nativity.

(printed under page 356)

Page

other: facing Latin version, not set (end of Oratio II in Latin; then the Latin caption ORATIO III (32), De Incarnatione Domini nostri Jesu Christi, and the start of §I in Latin)

PG 65:704

θαλάσσῃ τὸ μὲν πέλαγος βλέπουσι, τὸν δὲ κρυπτόμενον κάτω μαργαρίτην οὐχ ὁρῶσιν· οὕτω καὶ ὁ προφήτης εἰκόνα μὲν ἔβλεπε, καὶ μυστήριον ἠρεύνα. Διό φησιν· Καὶ ἠρώτησα τὸν ἄγγελον, καὶ εἶπον· Τί ἐστι ταῦτα; Τί οὖν ὁ ἄγγελος; οὐ λέγει ὅτι εἶδεν λυχνίαν, καὶ λαμπάδιον, καὶ λύχνους καὶ ἐπαρυστρίδας· ἀλλ' ἀφεὶς τὸ αἴνιγμα, κηρύττει τὸ θαῦμα, καὶ λέγει· Οὗτος ὁ Λόγος Κυρίου. Καὶ γίνεται ὁ ἄγγελος εὐαγγελιστής· ἀφεὶς γὰρ τὴν ὄψιν, κηρύττει τὸ θαῦμα, καὶ λέγει· Οὗτος ὁ Λόγος Κυρίου. Τί λέγεις, ὦ ἄγγελε; Σκεύη ἔδειξας, καὶ Λόγον εὐαγγελίζεις; Ναί· αἴνιγμα γὰρ τὸ θέαμα, καὶ μυστήριον ἡ χάρις. Ἐπειδὴ γὰρ ἤμελλεν ὁ Δεσπότης Κύριος ἐκ Παρθένου τίκτεσθαι κατὰ σάρκα, καὶ σχηματίζεσθαι ὡς ἄνθρωπος, καὶ σαρκοῦσθαι ὡς ἤθελεν· ἤμελλον δὲ Ἰουδαῖοι διασύρειν τὸ θαῦμα, καὶ λέγειν· Πῶς ἠδύνατο ὁ τοῦ Θεοῦ Λόγος, ὁ ἐν ἀρχῇ Λόγος, ὁ πρὸς τὸν Θεὸν Λόγος, ἐν σχήματι ἀνθρώπου γεννᾶσθαι, καὶ ἐκ τοῦ οἰκείου πλάσματος σαρκοῦσθαι; βουλόμενος οὖν ἀποφράξαι τῶν Ἰουδαίων τὰ στόματα, ἔδειξε τῷ προφήτῃ ἀντὶ τῆς Παρθένου, τὴν λυχνίαν· ἀντὶ τῶν χαρισμάτων, τὰς ἐπαρυστρίδας· ἀντὶ τῶν διαθηκῶν, τὰς ἐλαίας· ἀντὶ τοῦ Σωτῆρος, τὸ λαμπάδιον. Καὶ ὅτι λαμπάδιον λέγουσιν οἱ προφῆται τὸν Δεσπότην Χριστὸν, τὸν σαρκωθέντα Λόγον, τὸν μὴ τραπέντα Θεὸν, ἄκουε Ἡσαΐου λέγοντος· Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ· ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καὶ χιτῶνα εὐφροσύνης· ὡς νυμφίῳ περιέθηκέ μοι μίτραν· καὶ ὡς νύμφην κατεκόσμησέ με κόσμῳ· καὶ ὡς γῆν αὔξουσαν τὸ ἄνθος αὐτῆς· καὶ ὡς κῆπος τὰ σπέρματα αὐτοῦ· οὕτως ἀνατελεῖ Κύριος δικαιοσύνην, καὶ ἀγαλλίαμα ἐνώπιον πάντων τῶν ἐθνῶν. Διὰ Σιὼν οὐ σιωπήσομαι, καὶ διὰ Ἱερουσαλὴμ οὐκ ἀνήσω, ἕως ἂν ἐξέλθῃ ὡς φῶς ἡ δικαιοσύνη μου· τὸ δὲ σωτήριόν μου ὡς λαμπὰς καυθήσεται. Αὐτῷ ἡ δόξα καὶ τὸ κράτος καὶ ἡ τιμὴ σὺν τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

sea see the open water but do not see the pearl hidden below, so too the prophet saw an image, and searched out a mystery. Therefore he says: And I asked the angel and said: What are these things? What, then, does the angel do? He does not say that he saw a lampstand, and a little lamp, and lamps and funnels; but, leaving the riddle aside, he proclaims the wonder and says: This is the Word of the Lord. And the angel becomes an evangelist; for, leaving the vision aside, he proclaims the wonder and says: This is the Word of the Lord. What are you saying, O angel? You showed vessels, and you announce the good news of the Word? Yes; for the sight is a riddle, and the grace a mystery. For since the Master and Lord was to be born of a Virgin according to the flesh, and to be fashioned as a man, and to be made flesh as He willed, and the Jews were going to mock the wonder and to say: How could the Word of God, the Word Who was in the beginning, the Word Who was with God, be born in the form of a man, and be made flesh out of His own handiwork? — wishing, then, to stop the mouths of the Jews, He showed the prophet, in place of the Virgin, the lampstand; in place of the gifts, the funnels; in place of the Testaments, the olive trees; in place of the Saviour, the little lamp. And that the prophets call the Master Christ a little lamp — the Word made flesh, God Who did not change — hear Isaiah saying: Let my soul exult in the Lord; for He has clothed me in a garment of salvation, and a tunic of gladness; as on a bridegroom He has set a mitre on me; and as a bride He has adorned me with ornament; and as the earth that makes its flower grow, and as a garden its seeds, so shall the Lord make righteousness spring up, and exultation before all the nations. For Zion's sake I will not be silent, and for Jerusalem's sake I will not rest, until my righteousness goes forth as light, and my salvation shall burn as a lamp. To Him be the glory and the might and the honour, with the Father together with the Holy Spirit, now and always, and to the ages of ages. Amen.

ΛΟΓΟΣ Γʹ. Εἰς τὴν ἐνανθρώπησιν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

ORATION III. On the Incarnation of our Lord Jesus Christ.

Αʹ. Πολλαὶ καὶ διάφοροι πανηγύρεις τὸν ἀνθρώπινον φαιδρύνουσι βίον, τῷ κύκλῳ τῶν ἑορτῶν τῆς ἐπιμόχθου ζωῆς τὸ λυπηρὸν εἰς ἡδονὴν μεταβάλλουσαι. Ὥσπερ γὰρ οἱ μετὰ ζάλης ἐκ πελάγους καταβάντες χαίρουσι τοῖς λιμέσιν, ὡς ζωῆς ἀγκάλαις· οὕτως μετὰ πολλὰς πραγμάτων περιστάσεις ἑορτάζων ὁ ἄνθρωπος, χαίρει τῇ πανηγύρει ὡς ἀμεριμνίας μητρί. Ἑορτὴ γάρ ἐστι λύπης λήθη· φροντίδων ὕπνος, χαρᾶς γεωργὸς, φαιδρότητος πρόξενος, προσευχῆς καιρὸς, πενήτων θέρος, ἐκκλησιῶν κόσμος,

I. Many and various festivals brighten human life, turning, by the round of the feasts, the grief of a toilsome life into pleasure. For just as those who come down out of the open sea through a storm rejoice in the harbours, as in the arms of life, so man, keeping a feast after many entanglements of affairs, rejoices in the festival as in the mother of freedom from care. For a feast is the forgetting of grief; the sleep of anxieties, the husbandman of joy, the procurer of cheerfulness, the season of prayer, the harvest of the poor, the adornment of the churches,

Editors' notes and page, col. 704

Footnotes

(33) ‹anchor: Ἰησοῦ Χριστοῦ› · call in col 704 (Greek only)

Colum. codex, εἰς τὰ γενέθλια τοῦ Ἰησοῦ Χριστοῦ.

The Colum[na?] codex [abbreviation as printed]: "On the Nativity of Jesus Christ."

(printed under page 356)

Page

running head: S. PROCLI CP. EPISCOPI | 704
marginal letters: A ‹θαλάσσῃ τὸ μὲν πέλαγος›; B ‹Ἰουδαῖοι διασύρειν τὸ θαῦμα›; C ‹αὐτῆς· καὶ ὡς κῆπος›; D ‹ἐπιμόχθου ζωῆς τὸ λυπηρὸν›
old-edition numerals: (none)
other: UNSURE iota subscript in τῷ προφήτῃ (not resolvable at this resolution)

PG 65:705

πόλεων πανήγυρις, ἔχθρας ναυάγιον, φιλίας ἀνατολὴ, ἐπὶ γῆς οὐρανός. Καὶ τί τὰ πολλὰ λέγω; Ἑορτὴ ἀναστάσεως καρπὸς, κατὰ τὸν προφήτην λέγοντα· Ἑόρταζε, Ἰούδα, τὰς ἑορτάς σου· ἀνέβη γὰρ ἐκ τῆς γῆς ὁ ἐμφυσῶν εἰς πρόσωπόν σου.

the festival of cities, the shipwreck of enmity, the dawn of friendship, heaven on earth. And why do I say so much? A feast is the fruit of the resurrection, according to the prophet who says: Keep your feasts, O Judah; for He Who breathes into your face has come up from the earth.

Βʹ. Ἀλλὰ πολλαὶ μὲν, καθάπερ ἔφην, αἱ πανηγύρεις· οὐκ ἴσα δὲ τῶν ἑορτῶν τὰ κέρδη. Αἱ μὲν γὰρ παρὰ Θεοῦ ἐνομοθετήθησαν, αἱ δὲ παρὰ διαβόλου εἰσέφρησαν. Διόπερ καὶ αἱ μὲν, ψυχῶν ἀπειλοῦσι ζημίαν· αἱ δὲ γαστρὶ λειτουργοῦσι κόρον· αἱ δὲ τῆς ἀνθρωπίνης φύσεως ἐμπορεύονται τὴν σωτηρίαν. Οἱ Ἕλληνες ἑορτάζουσιν· ἀλλ' αἰσχρῶς τὰ πάθη θεοποιήσαντες, ἐντεῦθεν ἀναμάττονται τῆς αἰσχύνης τὸν βόρβορον. Ἰουδαῖοι πάλιν ἑορτάζουσιν· ἀλλὰ θεὸν τὴν κοιλίαν περιφέρουσι, καιροὺς ἁμαρτημάτων μετὰ κόρον τὰς ἑορτὰς ποιοῦντες. Ἐν ἐρήμῳ ἑορτάζοντες, τῇ εἰκόνι τῇ χρυσῇ προσεκύνησαν· εἰς κρίσεις καὶ μάχας ἐνήστευον· ἐν Ἱεροσολύμοις ἑορτάζοντες, σταυρὸν κατὰ τοῦ Δεσπότου συνέπηξαν. Ὦ Ἰουδαϊκαὶ ἑορταὶ, ὧν καὶ ἡ φαιδρότης πλάνος, καὶ ἡ τρυφὴ φόνος. Αἱ δὲ τῶν Χριστιανῶν πανηγύρεις θεῖαι καὶ παράδοξοι, καὶ ὄντως πηγαὶ καὶ θησαυροὶ σωτηρίας. Ἡ μὲν γὰρ πρώτη ἡμῶν πανήγυρις, Θεοῦ πρὸς ἀνθρώπους ἐπιδημίαν κηρύσσει. Ἡ δὲ μετ' ἐκείνην, ὑδάτων ἁγιασμὸν καὶ βαπτίσματος εἰκονογραφεῖ μήτραν. Ἡ τρίτη κατάδυσιν θανάτου, καὶ σταυροῦ τρόπαιον, καὶ ἀναστάσεως δῶρον, καὶ πατράσιν ἐλευθεροποιὸν εὐαγγελίζεται. Ἡ τετάρτη, τῆς ἡμετέρας ἀπαρχῆς τὴν εἰς οὐρανοὺς ἄνοδον, καὶ τὴν ἐκ δεξιῶν κέκραγε καθέδραν. Ἡ πέμπτη Πνεύματος ἁγίου κάθοδον, καὶ μυρίων χαρισμάτων ὄμβρους σαλπίζει. Αὗταί εἰσιν αἱ ἑορταὶ ἃς ἐποίησεν ὁ Κύριος· ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐταῖς.

II. But many, as I said, are the festivals; yet the gains of the feasts are not equal. For some were ordained by God, while others crept in from the devil. Therefore some threaten loss to souls; others minister surfeit to the belly; others procure the salvation of human nature. The Greeks keep feasts; but having shamefully made gods of the passions, they wipe off on themselves from there the mire of shame. The Jews too keep feasts; but they carry the belly about as a god, making their feasts, after surfeit, seasons of sins. Keeping a feast in the desert, they worshipped the golden image; they fasted for disputes and fights; keeping a feast in Jerusalem, they fixed together a cross against the Master. O Jewish feasts, whose cheerfulness is error and whose luxury is murder! But the festivals of the Christians are divine and wonderful, and truly springs and treasuries of salvation. For our first festival proclaims the coming of God to men. The one after it portrays the sanctifying of the waters and the womb of baptism. The third announces the good news of the overthrow of death, and the trophy of the cross, and the gift of the resurrection, freeing for the fathers. The fourth cries aloud the ascent of our first-fruits into heaven, and the session at the right hand. The fifth trumpets the descent of the Holy Spirit, and showers of countless gifts. These are the feasts which the Lord has made; let us exult and be glad in them.

Γʹ. Τί γὰρ οὐκ ἔστιν ἐν αὐταῖς θαυμαστὸν καὶ παράδοξον, ἣν χθὲς ἐπετελέσαμεν, οὔτε μετὰ φρίκης καὶ δόξης; Τί γὰρ ἦν χθεσινῆς ἑορτῆς τὸ θαῦμα; ἀλλὰ παρακαλῶ, μετὰ συγγνώμης ἀκούσατε. Πηλίνη γὰρ γλῶσσα Θεοῦ μυστήρια διαπορθμεῦσαι ἐπιχειρεῖ. Τί οὖν τῆς χθεσινῆς ἑορτῆς τὸ θαῦμα; Θεότητος καὶ ἀνθρωπότητος ἀνερμήνευτον μυστήριον· ὠδὶν ἀλόχευτος· σάρκωσις ἀπαθῶς τὸν ἀσχημάτιστον μορφώσασα· τόκος παράδοξος· ἀρχὴ, καὶ οὐκ ἀρχὴ τοῦ τεχθέντος· τῆς μὲν γὰρ ἀνθρωπότητος γέγονεν ἀρχὴ, ἡ δὲ θεότης ἔμεινεν ἄναρχος· μορφὴ μορφὴν προσλαβοῦσα, καὶ ἡ Τριὰς οὐκ ἐπλεόνασεν εἰς τετράδα

III. For what is there in them not wonderful and astonishing — [the feast] which we kept yesterday, and not with awe and glory? For what was the wonder of yesterday's feast? But I beg you, listen with indulgence. For a tongue of clay is attempting to ferry across the mysteries of God. What, then, is the wonder of yesterday's feast? The inexpressible mystery of Godhead and manhood; a travail without childbed; an incarnation that without passion gave form to the formless; a wondrous birth; a beginning, and not a beginning, of Him Who was born: for of the manhood there was a beginning, but the Godhead remained without beginning; a form that took on a form, and the Trinity did not increase into a quaternity

Editors' notes and page, col. 705

Footnotes

[scripture references at the foot of the text, as printed] ⁸⁴ Nah. I, 15; II, 1. ⁸⁵ Exod. XXXII, 1 sqq. ⁸⁶ Isa. LVIII, 4. ⁸⁷ Psal. CXVII, 24.

⁸⁴ Nahum 1:15; 2:1. ⁸⁵ Exodus 32:1 ff. ⁸⁶ Isaiah 58:4. ⁸⁷ Psalm 117(118):24.

(printed under page 357)

(34) ‹anchor: ἐν αὐταῖς› · call in col 705 (Greek only; the call is printed "(33)" in the text, as printed)

Leg. αὐτῇ.

Read αὐτῇ ("in it").

(printed under page 357)

Footnotes

(35) · call in col 706 (call not in the visible part of the page)

Insufflans in faciem tuam. Allusio est ad insufflationem qua Deus homini animam indidit: vel etiam ad dominicam illam in discipulos (Joan. XX, 22). Idem enim et naturae primum, et gratiae postea insufflavit Spiritum; ipse qui e terra ascendit, ac resurrexit, nostrae primitiae ac auctor resurrectionis. Etiam Cyrillus in Nahum II, explicat de resurrectione: et Chrysostomus hom. II ex decem Romae editis.

"Breathing into thy face." An allusion to the breathing by which God put a soul into man, or else to the Lord's breathing on the disciples (John 20:22). For the same one breathed the Spirit, first of nature and afterwards of grace; he who went up from the earth and rose again, our firstfruits and the author of resurrection. Cyril too, on Nahum 2, explains it of the resurrection; and Chrysostom, Homily 2 of the ten published at Rome.

(printed under page 357)

(36) ‹anchor: Christianorum solemnia› · call in col 706

Christianorum solemnia. Eodem fere modo Asterius festum Kalendarum traducens, Christianorum percenset festa, ac eorum rationes. Videndus item Chrysostomus in Philogonium, ac homil. de Pentecost. apud Ducaeum.

"The solemnities of the Christians." In almost the same way Asterius, holding up the feast of the Kalends to scorn, reviews the feasts of the Christians and their reasons. See likewise Chrysostom on Philogonius, and the homily on Pentecost, in Fronton du Duc.

(printed under page 357)

(37) ‹anchor: partus admirabilis› · call in col 706

Partus admirabilis, τόκος παράδοξος. Habentur haec ac sequentia, usque ad illa verba, καὶ ἄνθρωπος ἐξ ἐμοῦ, in codice Columnensi Procli nomine, inter Patrum testimonia de duabus naturis, ut refert Riccardus.

"A wondrous birth," τόκος παράδοξος. These words and those that follow, up to the words καὶ ἄνθρωπος ἐξ ἐμοῦ ("and man from me"), are found in the Colonna codex under Proclus's name, among the testimonies of the Fathers on the two natures, as Riccardi reports.

(printed under page 357)

Footnotes

[scripture reference at the foot of the text, as printed] ⁸⁸ Philipp. II, 7.

⁸⁸ Philippians 2:7.

(printed under page 358)

(38) · call in col 707 (call not in the visible part of the page)

Commodavit, ἐκήχρα. Communius scribitur hoc verbum per ι, quod Dorica dialecto passim mutatur in η. Putem tamen nihil hic Proclum Dorici affectasse, sed totum antiquarii esse, quod paulo insolentius videtur. Liquet enim ut plerique scribendo litteras sono affines, ac nec modo satis distinctas, confundant.

"He lent," ἐκήχρα. This verb is more commonly written with ι, which in the Doric dialect is regularly changed into η. Yet I would think that Proclus affected nothing Doric here, and that what seems rather unusual is wholly the copyist's. For it is clear how most people, in writing, confuse letters that are alike in sound and not well distinguished in shape.

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(39) ‹anchor: ORATIO IV.› · call in col 707

Jam edita fuerat Lugduni Batavorum ex mendoso satis codice. Riccardus ex triplici Romano conatus est restituere. Exstat Theodoti Ancyrani Oratio In Act. synodi Ephesinae, pag. 3, cap. 9, simili argumento, et eodem fere initio, ut vel ejusdem oporteat esse, vel alterum alterum imitatum, ac pene alterius exordium orationis exscripsisse. Conjicit Riccardus non esse eam orationem Theodoti, sed solum sequentem, tum ex styli diversitate, tum quia desideratur illa in codice Bavarico; tum denique quia Epiphanius diaconus in VII synodo percensens hujus Theodoti opuscula, singulariter nominat, καὶ τὸν λόγον εἰς τὴν γέννησιν τοῦ Κυρίου. Verum argumentum hoc leve admodum est; nam iisdem ipsis Actis, c. 12, habetur ejusdem Theodoti oratio alia, De dominica Incarnatione habita in die sancti Joannis evangelistae, cujus nihil Epiphanius meminit. Sanctus quoque Nicephorus adversus Iconomachos, tanquam ejus indubitatum monumentum affert Orationem in sanctam Mariam et Symeonem, opponitque aliis incertis, quae iidem, Theodoti Ancyrani nomine opponebant: quam ipsam Epiphanius omisit: nisi forte, et melius, eas omnes orationes comprehendit inter scriptas ad Lausum adversus Nestorium tomis sex: ex quibus verisimile est acceptas esse tres illas in synodo recitatas, quae vere totae adversus Nestorium militant; ut et quam citat sanctus Nicephorus in Mariam et Symeonem, quod relatum ab eo excerptum indicat. Putemque sex illos tomos illustre fuisse Theodoti opus, ac apprime notum; reliquas vero quas percenset Epiphanius orationes, singulares fuisse tractatus, alia aliaque occasione habitos, ut doctis ejusmodi episcopis moris erat. Quia vero in Marianis sumus, libuit hoc loco illud in Mariam excerptum Theodoti producere, ex quo forte integra ipsa oratio aliquando agnosci poterit, ac quandiu totus ipse Nicephorus non prodit. Ἐκ τοῦ εἰς τὴν πανύμνητον Θεοτόκον καὶ τὸν Συμεῶνα συντεθειμένου λόγου Θεοδότῳ τῆς Ἀγκύρας· Χαίροις χώρημα ἐλάχιστον, χωρῆσαν τὸν τοῖς πᾶσιν ἀχώρητον. Καὶ τίς τὴν γενεὰν τοῦ ἀρχαιοτέρου τῆς γεννήσεως διηγήσεται; Τί θαυμάσομεν· τὸν θεῖον καὶ ἀνέκφραστον τόκον, ἢ τὴν ἀνερμήνευτον λοχείαν; Οὐ περιδράττεται τῷ λόγῳ τὰ ὑπὲρ λόγον· οὐ περιγράφεται νῷ τὰ ὑπὲρ ἔννοιαν. Εἰ γὰρ καὶ γράφει γραφεὺς τὴν μητέρα τῆς οἰκονομίας, ἀλλ' οὐχ ἑρμηνεύει λόγος τὸν τρόπον τῆς κυοφορίας. Ἀρχὴν ἐπιθῶμεν τῷ τόκῳ; ἀλλ' οὐχ ὑφέστηκεν ἄτερ τοῦ ἀνάρχου. Βρέφος ὀνομάσομεν τὸν τεχθέντα; ἀλλὰ τὸν παλαιὸν τῶν ἡμερῶν κέκτηται προκαταρκτικὸν καὶ αἴτιον. Νικᾷ τὴν ὕφεσιν ἡ ἐπίτασις, καὶ ὑπερίπταται τῆς περιγραφῆς (continues)

It had already been published at Leiden from a rather faulty codex. Riccardi tried to restore it from three Roman [codices]. There is an oration of Theodotus of Ancyra in the Acts of the Synod of Ephesus, p. 3, ch. 9, on a like subject and with almost the same opening, so that either it must be by the same man, or one imitated the other and all but copied out the other's exordium. Riccardi conjectures that that oration is not Theodotus's, but only the following one, both from the difference of style and because it is missing in the Bavarian codex; and finally because Epiphanius the deacon, at the Seventh Synod, reviewing the little works of this Theodotus, names in particular καὶ τὸν λόγον εἰς τὴν γέννησιν τοῦ Κυρίου ("and the oration on the Lord's birth"). But this argument is very slight; for in those same Acts, ch. 12, there is another oration of the same Theodotus, On the Lord's Incarnation, delivered on the day of Saint John the Evangelist, which Epiphanius does not mention at all. Saint Nicephorus too, against the Iconoclasts, brings forward as an undoubted work of his an Oration on Saint Mary and Symeon, and sets it against other doubtful pieces which they put forward under the name of Theodotus of Ancyra; and Epiphanius left out this very one: unless perhaps, and more likely, he includes all those orations among the writings to Lausus against Nestorius in six books; from which it is likely that the three recited at the synod were taken, which truly fight against Nestorius from beginning to end; as also the one Saint Nicephorus cites on Mary and Symeon, which the excerpt he reports shows. And I would think that those six books were Theodotus's celebrated work, and very well known; but that the other orations Epiphanius lists were separate treatises, delivered on one occasion or another, as was the custom of such learned bishops. And since we are among Marian matters, I have chosen to bring forward here that excerpt of Theodotus on Mary, from which perhaps the whole oration itself may one day be recognized, so long as Nicephorus himself does not appear in full. "From the oration composed by Theodotus of Ancyra on the all-hymned Theotokos and Symeon: Hail, smallest of spaces, which contained him whom all things cannot contain. And who shall declare the generation of him who is older than birth? What shall we marvel at: the divine and inexpressible birth, or the childbearing that cannot be interpreted? What is above reason is not grasped by reason; what is above understanding is not circumscribed by the mind. For though a painter paints the mother of the economy, speech does not interpret the manner of the bearing. Shall we set a beginning to the birth? But it did not exist apart from him who is without beginning. Shall we name him who was born an infant? But he possesses the Ancient of Days as his first principle and cause. The exaltation conquers the lowering, and flies above the circumscription …" (continues)

(printed under page 358)

Page

other: facing Latin version, not set (end of Oratio III in Latin, with full-width Latin lines spanning cols. 707–708; Latin caption (39) ORATIO IV, In natalem diem Domini nostri Jesu Christi; start of §I in Latin)

PG 65:708

· δύο φύσεων σύνοδος, καὶ ἑνὸς Υἱοῦ τόκος· Λόγου καὶ σαρκὸς ἀσύγχυτος ἕνωσις· καὶ ὁ γεννηθεὶς χθὲς κατὰ σάρκα, Θεός ἐστι τὸ ἐκ Πατρὸς, καὶ ἄνθρωπος τὸ ἐξ ἐμοῦ. Ὦ μυστηρίου φρικτοῦ καὶ παραδόξου! Τίς εἶδέ ποτε ὅτι βασιλεὺς καταδίκου σχῆμα ἐφόρεσεν; ἢ πότε ὀφθαλμὸς ὅλον ἐχώρησεν ἥλιον; πότε δὲ Θεῷ σὰρξ κατ' οὐσίαν ἀτρέπτως ἡνώθη, εἰ μὴ χθές; ὅτε ἡ μὲν ἁγία Παρθένος τὴν σου γαστέρα ἐκήχρα· ὁ δὲ Λόγος δι' ἀκοῆς εἰσεπήδα· τὸ δὲ Πνεῦμα τὸ ἅγιον τὸν ναὸν ἐζωοπλάστει· ὁ δὲ Ὕψιστος εἰς δούλου μορφὴν ἑαυτὸν ἐκένου· τὸ δὲ μυστήριον τῆς θείας οἰκονομίας ἐβάσταζε Παρθένου γαστήρ. Ὦ γαστὴρ οὐρανοῦ πλατύτερος! ὦ τόκος σωτηρίας φόρτος! Ὦ κοιλία πηλοῦ καὶ πλαστοῦ νυμφών! Ὦ ὠδὶν κοσμικῆς ἁμαρτίας λύτρον! Ὦ μυστήριον, οὗ τὸν τρόπον ἑρμηνεῦσαι οὐ δύναμαι! Ὦ τόκος, οὐκ ἀρχὴν ὑπάρξεως Θεοῦ, οὐ τροπὴν φύσεως, οὐ μείωσιν δυνάμεως, οὐ χωρισμὸν τοῦ ἀνάρχου γεννήσαντος, ἀλλὰ Θεοῦ καὶ σαρκὸς συνουσιωμένην ἕνωσιν, εὐλογίαν γεννήσεως, Θεοῦ ἐπιδημίαν, ἐξ αἰῶνος ἐν τῷ Θεῷ ἀποκεκρυμμένον θαῦμα, φύσεων ἀδιαίρετον μυστήριον, κατάρας λύσιν, ἀποφάσεως ἀνατροπὴν, τοῦ ἑνὸς καὶ μόνου Υἱοῦ τὴν ἄναρχον ὕπαρξιν, καὶ τὴν ἐκ Παρθένου κατὰ σάρκα γέννησιν, καὶ τὴν παρὰ πάσης τῆς κτίσεως προσκύνησιν, τῷ δήμῳ παντὶ κεχαρισμένος καὶ εὐαγγελισάμενος. Αὐτῷ ἡ δόξα καὶ τὸ κράτος, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

; a coming together of two natures, and the birth of one Son; a union of the Word and flesh without confusion; and He Who was born yesterday according to the flesh is God in what is from the Father, and man in what is from me. O awesome and paradoxical mystery! Who ever saw a king wear the garb of a condemned man? Or when did an eye contain the whole sun? And when was flesh united to God in essence without change, if not yesterday? When the holy Virgin lent [her] womb; and the Word leapt in through hearing; and the Holy Spirit fashioned the temple into a living thing; and the Most High emptied Himself into the form of a servant; and the womb of a Virgin carried the mystery of the divine economy. O womb wider than heaven! O birth, the freight of salvation! O belly, bridal chamber of the clay and of the Moulder! O travail, ransom for the sin of the world! O mystery, whose manner I cannot interpret! O birth, that has bestowed on all the people, and brought them the good news of, not a beginning of the existence of God, not a change of nature, not a lessening of power, not a separation from the Begetter Who is without beginning, but a union of God and flesh made one in essence, a blessing of birth, the coming of God, the wonder hidden in God from eternity, the undivided mystery of the natures, the loosing of the curse, the overturning of the sentence, the existence without beginning of the one and only Son, and His birth from the Virgin according to the flesh, and the worship offered Him by all creation! To Him be the glory and the might, to the ages of ages. Amen.

ΛΟΓΟΣ Δʹ.

ORATION IV.

Εἰς τὸ γενέθλιον τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

On the birthday of our Lord Jesus Christ.

Αʹ. Λαμπρὰ καὶ παράδοξος τῆς παρούσης ἑορτῆς

I. Bright and paradoxical is the theme of the present feast:

Editors' notes and page, col. 708

Footnotes

(40) ‹anchor: ἐκήχρα› · call in col 708 (Greek only)

Leg. τὴν αὐτῆς.

Read τὴν αὐτῆς ("her own").

(printed under page 358)

Page

running head: [S. P]ROCLI CP. EPISCOPI | 708
marginal letters: A ‹τράδα· δύο φύσεων›; B ‹τρόπον ἑρμηνεῦσαι οὐ δύναμαι›; C ‹ΛΟΓΟΣ Δʹ›; D (beside the footnotes; no column text at that level)
other: column opens with ‑τράδα, the tail of τετράδα hyphenated from col. 705 and set whole there; the tail is not restored here
other: τὴν σου γαστέρα as printed; the English follows footnote (40), τὴν αὐτῆς
other: UNSURE πλαστοῦ (accent as it appears at this resolution; the sense, "the Moulder", wants πλάστου); set as seen
other: UNSURE whether the exclamation before μυστηρίου is Ὦ or Ὢ (breathing and accent not separable at this resolution)
other: the long note (39) on the title of Oratio IV is called in the Latin column (col. 707), not here

PG 65:709

ἡ ὑπόθεσις· λαμπρὰ μὲν, ὅτι ξένην ἀνθρώποις σωτηρίαν ἐπανήγαγεν· παράδοξος δὲ, ὅτι τὸν τῆς φύσεως νόμον ἐνίκησεν ὁ τόκος. Φύσις μὲν γὰρ ἐννοεῖται τὴν τεκοῦσαν μητέρα· ἡ δὲ χάρις καὶ τεκοῦσαν ἔδειξε, καὶ παρθένον ἐφύλαξε, καὶ μητέρα ἐποίησε, καὶ τὴν ἀφθαρσίαν οὐκ ἔβλαψεν. Ὦ γῆς ἀσπόρου καρπὸν βλαστησάσης οὐράνιον! Ὦ Παρθένος ἀνοίξασα τῷ Ἀδὰμ τὸν παράδεισον, μᾶλλον δὲ τοῦ παραδείσου ἐνδοξοτέρα ὑπάρχουσα! Ὁ μὲν γὰρ Θεοῦ γεώργιον γέγονεν, ἡ δὲ κατὰ σάρκα Θεὸν αὐτὸν ἐγεώργησε. Δεῦτε οὖν πάντες, τῆς τοῦ Δεσπότου μητρὸς μήπως καὶ τοὺς γάμους χορεύσωμεν· παρθένος γάρ ἐστι γάμων ἀμύητος, καὶ γάμων ἀδόητος· ἀλλὰ τὰς ἀνυμφεύτου αὐτῆς ὠδῖνας τιμήσωμεν. Μήτηρ γὰρ καὶ ἄνευ γάμων ἐγένετο· καὶ ἀνδρὸς πεῖραν οὐκ ἔλαβε· καὶ ὀρφανὸς ὁ παῖς οὐχ εὑρίσκεται. Δεῦτε ἴδωμεν γαστέρα Παρθένου πλατυτέραν τῆς κτίσεως. Ὁ γὰρ ἐκεῖ μὴ χωρούμενος, ἐνταῦθα ἀστενοχωρήτως ἐχώρησε, καὶ ὁ ἐν τῇ χειρὶ καὶ αὐτὴν τὴν τεκοῦσαν βαστάζων μετὰ πάντων, ὑπὸ ταύτης ἐν γαστρὶ βαστάζεται. Δεῦτε ἴδωμεν τὴν ἀλατόμητον πέτραν ἐν τῇ παρθενικῇ ἀράχνῃ ὑπερφυῶς φερομένην, καὶ τὴν φύσιν μὴ βλάπτουσαν, καὶ τὸν κόσμον ἑδράζουσαν. Δεῦτε ἴδωμεν νηὸς ποντοπορούσης ἀθεώρητον πορείαν, τῆς βυθισάσης μὲν τὸν ἀρχέκακον, ἁλιευσάσης δὲ τὸν πρωτόπλαστον· ἧς καὶ ἡ εἴσοδος ἀνιστόρητος, καὶ ἡ ἔξοδος ἀνερμήνευτος. Δεῦτε ἴδωμεν τὸν νοητὸν ὄφιν, τὸν τῇ θυγατρὶ τῆς Εὔας προσομιλοῦντα, καὶ τὸ γραμμάτιον τῆς παρακοῆς ἀκυροῦντα. Δεῦτε ἴδωμεν καὶ τὸ φῶς τῆς θεότητος, ὡς διαφανοῦς τοῦ σώματος, τὰς ἀκτῖνας ἐκπέμπον τῆς χάριτος.

it is bright, because it has brought back to men a strange salvation; and paradoxical, because the birth has conquered the law of nature. For nature conceives of her who has given birth as a mother; but grace both showed her as having given birth, and kept her a virgin, and made her a mother, and did no harm to her incorruption. O earth unsown, that has sprouted a heavenly fruit! O Virgin, who opened paradise to Adam, or rather, who are more glorious than paradise! For that became God's tilled ground, but she tilled God Himself according to the flesh. Come then, all, let us not in any way celebrate with dances the marriage of the Master's mother; for she is a virgin, uninitiated into marriage and untouched even by talk of marriage; but let us honour her unwedded travail. For she became a mother even without marriage; and she had no experience of a man; and yet the child is not found fatherless. Come, let us see the womb of the Virgin, wider than creation. For He Who there is not contained was here contained without constraint; and He Who holds in His hand, together with all things, her very self who bore Him, is carried by her in the womb. Come, let us see the stone not cut out with hands, borne in the virginal web beyond nature, doing no harm to nature and establishing the world. Come, let us see the unseen course of a ship crossing the sea, which sank the author of evil and fished up the first-formed [man]; whose entry is untold and whose going out is past interpreting. Come, let us see the spiritual serpent, conversing with the daughter of Eve, and cancelling the bond of disobedience. Come, let us see also the light of the Godhead, sending out the rays of grace as through a transparent body.

Βʹ. Γυναῖκες τρεχέτωσαν, ὅτι γυνὴ οὐ θανάτου δεικνύει φυτὸν, ἀλλὰ ζωῆς τίκτει καρπόν. Παρθένοι συντρεχέτωσαν, ὅτι παρθένος ἔτεκεν, οὐχὶ τὴν παρθενίαν

II. Let women run, because a woman shows forth not a plant of death, but brings forth the fruit of life. Let virgins run together, because a virgin has given birth, not shaming her virginity,

Editors' notes and page, col. 709

Footnotes

[scripture references at the foot of the text, as printed] ⁶⁹ Dan. II, 34. ⁷⁰ Prov. XXX, 19. ⁷¹ Gen. III, 1.

⁶⁹ Daniel 2:34. ⁷⁰ Proverbs 30:19. ⁷¹ Genesis 3:1.

(printed under page 359)

Footnotes

(41) · call in col 710 (call not in the visible part of the page)

Quod novam, ξένην. A qua longe erat genus humanum. Theodotus habet κοινήν, communem: quo etiam titulo illustris admodum fit dies Christi natalis; malimque ego τὸ κοινήν.

"Because new," ξένην ("strange"): one from which the human race was far removed. Theodotus has κοινήν, "common," a title by which the day of Christ's birth is also made most illustrious; and I would prefer κοινήν.

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(42) · call in col 710 (call not in the visible part of the page)

Nam natura. Sequor sancti Andreae codicem, ex quo restituta littera, plana est ac facilis: nulloque modo adduci possim, ut Riccardi lectionem probem, putemque scripsisse Proclum, loco τεκοῦσαν, σεκοῦραν. Tametsi enim κοῦρα possit accipi pro κόρη, et κόρη loco παρθένος, nusquam tamen Proclus sic Atticam dialectum Ionica commutavit in voce κόρη, nihilque impeditius littera, quam sibi ille ex Heidelbergensi composuit: qui plane emendandus est, ut pro ἀγνοεῖ, sit ἐννοεῖ· quod unum series tota petit, qua doceat Proclus, quid gratia supra humani rationem partus ac puerperii in Maria praestiterit.

"For nature." I follow the codex of Sant'Andrea, from which the text, once restored, is plain and easy; and I could in no way be brought to approve Riccardi's reading and think that Proclus wrote σεκοῦραν in place of τεκοῦσαν. For although κοῦρα can be taken for κόρη, and κόρη in place of παρθένος, nowhere did Proclus thus exchange the Attic dialect for the Ionic in the word κόρη; and nothing is more tangled than the text he made up for himself from the Heidelberg [codex], which plainly must be emended so as to read ἐννοεῖ for ἀγνοεῖ; which alone the whole sequence requires, in which Proclus teaches what grace accomplished in Mary beyond the order of human birth and childbearing.

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(43) · call in col 710 (call not in the visible part of the page)

Nuptiarum expers, γάμων ἀμύητος. Valde displicet quod reddit Riccardus: a profanis nuptiis aliena. Sunt namque nuptiae nihil profanae, tametsi sanctior est ac sacratior virginitas. Verbum illud ἀμύητος sonat non initiatam, sacrorum metaphora, quibus initiari dicebantur qui eorum fiebant participes, eaque docebantur. Quod sequitur, καὶ γάμων ἀδόητος· ac velut explicatio praecedentium ponitur, non male possit exponi, quae ne audisset quidem de nuptiis: ut quae se Deo voto obstrinxisset, nec aliter fuisset tradita Josepho, quam ut custodi, non ut marito; ut plures Patres tradunt, ipseque adeo Proclus orat. VI; qua de re adi Georgium Nicomed.

"Without part in marriage," γάμων ἀμύητος. Riccardi's rendering, "a stranger to profane marriage," is much to be disliked. For marriage is in no way profane, although virginity is holier and more sacred. The word ἀμύητος means "uninitiated," a metaphor from the sacred rites, into which those were said to be initiated who were made sharers in them and taught them. What follows, καὶ γάμων ἀδόητος, set as a kind of explanation of the foregoing, could not badly be explained as "she who had not even heard of marriage": as one who had bound herself to God by vow, and had been given to Joseph only as to a guardian, not as to a husband; as many Fathers teach, and Proclus himself in Oration VI; on which matter consult George of Nicomedia.

(printed under page 359)

PG 65:711

Editors' notes and page, col. 711

Footnotes

[scripture references at the foot of the text, as printed; the small call figures are blurred. They read 72–74, and page 361's references run on from them at ⁷⁵, so they are set as 72–74. The previous pages' figures, read as 88 and 89–91, may in fact be 68 and 69–71: check against the page] ⁷² Act. II, 31; Psal. XV, 10. ⁷³ Jon. II, 11 [last figure blurred; could read 14]. ⁷⁴ Isa. IX, 6.

⁷² Acts 2:31; Psalm 15(16):10. ⁷³ Jonah 2:11. ⁷⁴ Isaiah 9:6.

(printed under page 360)

(44) ‹anchor: novum indumentum› · call in col 711

Ac perquam novum indumentum, καὶ καινότατον. Praefero eam lectionem Palat. impress. cui affinis Heidelberg. καὶ καινότερον· Riccardus vitandae causa cacophoniae legit καὶ νοερόν· quae sane lectio nihil apta est; nec enim indumentum illud in sacrae Virginis utero factum, ac quod Verbum induit, νοερόν est, prout νοερόν contra corpus distinguitur: sed ipsum corpus anima intelligente praeditum; cujus duntaxat editionis modum vere novum et admirabilem urget Proclus: quin ne ipse quidem Riccardus reddit τὸ νοερόν.

"And a most new garment," καὶ καινότατον. I prefer this reading of the printed Palatine [edition], to which the Heidelberg [codex] is close, καὶ καινότερον ("and newer"). Riccardi, to avoid a cacophony, reads καὶ νοερόν ("and intellectual"), a reading quite unsuitable; for that garment made in the sacred Virgin's womb, which the Word put on, is not νοερόν in the sense in which νοερόν is distinguished from body, but is the body itself endowed with an intelligent soul; and of this Proclus presses only the manner of its bringing forth, as truly new and wondrous. Indeed, not even Riccardi himself translates νοερόν.

(printed under page 360)

(45) ‹anchor: loco Virginis› · call in col 711

Audiendam loco Virginis. Intricat Riccardus adjuncta voce εἴκω, ex Heidelberg. ut ait. Planam ego litteram ex Palat. impress. ac sancti Andreae existimo, ipsam quam reddo; non quam ille a contextu remotissimam comminiscitur. Inducit Proclus naturam, sua primum edicentem, tum desinentem in virginalem partum, ac denique inducit ipsam Virginem suam adversus Judaeos propugnantem virginitatem.

"To be heard in place of the Virgin." Riccardi tangles it by adding the word εἴκω, from the Heidelberg [codex], as he says. I judge the plain text to be that of the printed Palatine and of Sant'Andrea, the very one I translate; not the one he devises, very far removed from the context. Proclus brings in Nature, first declaring what is hers, then ending in the virginal birth; and finally he brings in the Virgin herself, defending her virginity against the Jews.

(printed under page 360)

PG 65:712

αἰσχύνουσα, ἀλλὰ τὴν ἀφθαρσίαν σφραγίσασα. Ἐξῆλθε γὰρ τὸ βρέφος, καὶ ἀκεραίους τοὺς χιτῶνας τῆς γαστρὸς ἀπέλιπε, τοιοῦτον ἀφεὶς ἐν προσθήκῃ τῆς χάριτος, οἷς εὗρε τὸ τῆς φύσεως ἐργαστήριον. Μητέρες τρεχέτωσαν, ὅτι μήτηρ παρθένος τὸ ξύλον τῆς παρακοῆς διὰ τοῦ ξύλου τῆς ζωῆς διωρθώσατο. Θυγατέρες συντρεχέτωσαν, ὅτι μητρικῆς παρακοῆς ὕβριν, θυγατρὸς ὑπακοὴ ἐξεδίκησε. Πατέρες τρεχέτωσαν, διὰ τὸν ἐπ' ἐσχάτων τῶν αἰώνων τεχθέντα Πατέρα. Βρέφη συντρεχέτωσαν, διὰ τὸ ἐν φάτνῃ σπαργανούμενον βρέφος. Ποιμένες τρεχέτωσαν, διὰ τὸν ἐκ τῆς παρθενικῆς ἀμνάδος προελθόντα ποιμένα. Ὁ γὰρ ποιμὴν τὴν ξενοπαγῆ τοῦ σώματος περιέθετο δοράν· καὶ ὁ λύκος ὡς ἀμνὸν ἰδὼν περιέτρεχεν κεχηνώς· ἀλλὰ τοὺς μὲν ὀδόντας ᾐκόνησε, τῶν δὲ σαρκῶν τοῦ ἀμώμου οὐκ ἴσχυσε γεύσασθαι. Ἡ γὰρ σὰρξ αὐτοῦ οὐκ εἶδε τὴν διαφθοράν. Ὁ γὰρ ἀμνὸς τὸν λύκον ἀπέκτεινε, καὶ τοὺς ἀπ' αἰῶνος ἐξεμέσαι ἠνάγκασεν ἐξ αὐτῆς τῆς γαστρὸς τοῦ παμφάγου θηρὸς, ὡς τὸν Ἰωνᾶν ἐξελκύσας ἐκ τοῦ κήτους τὸν ἄνθρωπον. Βασιλεῖς συντρεχέτωσαν, ὅτι ὁ βασιλεὺς τῆς δόξης ἀνθ' ἁλουργίδος τὰ σπάργανα περιέθετο. Ἄρχοντες τρεχέτωσαν, ὅτι ὁ ἄρχων τῆς εἰρήνης ἐν τῷ παρθενικῷ ἐργαστηρίῳ χαλκεύσας τὸ ὅπλον τοῦ σώματος, καὶ στομώσας αὐτὸ τῇ ἀχράντῳ θεότητι, τὸν πολέμιον διάβολον δι' αὐτοῦ ἐθανάτωσεν. Ὕπατοι συντρεχέτωσαν, ὅτι ὁ ἐπουράνιος τὸν ἐπίγειον κατέλαβεν ὕπατον· δίφρον ἔχων καλλιπρεπῆ τὴν Θεοτόκον παρθένον Μαρίαν· τόγαν ὑπατικὴν, τὴν ἄσπορον σάρκα, λίθους ἔχουσαν τιμίους τῶν ἁγίων τοὺς βίους· μαργαρίτας ἀτιμήτους, τῶν προφητῶν τὰς πολυτιμήτους προῤῥήσεις· οὐ χρυσὸν σκορπίζων τῆς ἀταξίας τὸν αἴτιον, ἀλλ' εὐσπλαγχνίαν βραβεύων τῆς σωτηρίας τὴν πρόξενον. Ἰδιῶται τρεχέτωσαν, ὅτι ὁ κριτὴς ἰδιωτικὸν ἱμάτιον περιέθετο, ἵνα τὸν κλέπτην διάβολον δι' αὐτοῦ θηράσῃ κρυπτόμενον, καὶ ἐκθωρακίζῃ ὁπλούμενον. Ξένον τὸ ἔνδυμα, καὶ καινότατον τὸ ἱμάτιον· καὶ ἡ πῆξις παράδοξος, ὡς ἀνθρωπίνης τέχνης ἀμέτοχος. Ὦ παρθένε, κόρη ἀπειρόγαμε, καὶ μήτηρ ἀλόχευτε· πόθεν λαβοῦσα τὸ ἔριον κατεσκεύασας ἱμάτιον, ὃ σήμερον ὁ Δεσπότης τῆς κτίσεως ἐνεδύσατο; ποῖον δ' εὗρες ἱστῶνα γαστρὸς, ἔνθα τὸν ἄῤῥαφον χιτῶνα ἐξύφανας; Ἀκούειν τῆς φύσεως ἀντὶ τῆς παρθένου εἶπον· φυλάττει γὰρ τάξιν τῷ παρθενικῷ τόκῳ τὸν λόγον. Ἱμάτιον σαρκὸς δίχα κοινωνίας ἀνδρὸς οἶδα ποιεῖν. Ὁ ἐμὸς ἱστὸς ῥυπαρὰ ποιεῖ τὰ ἐνδύματα. Ἐνεδύσατο ὁ Ἀδὰμ, καὶ ἐγυμνώθη, καὶ φύλλα συκῆς μετ' αἰσχύνης περιεβάλετο. Ὅθεν εἰς διόρθωσιν τοῦ φθαρέντος χιτῶνος, ἡ σοφία ἑαυτῇ τὸν

but sealing her incorruption. For the infant came forth, and left the coverings of the womb intact, leaving the workshop of nature, by an addition of grace, just as He found it. Let mothers run, because a virgin mother has set right the tree of disobedience through the tree of life. Let daughters run together, because a daughter's obedience has avenged the outrage of a mother's disobedience. Let fathers run, because of the Father born in the last of the ages. Let infants run together, because of the infant wrapped in swaddling-clothes in a manger. Let shepherds run, because of the Shepherd Who came forth from the virginal ewe-lamb. For the Shepherd put on the strangely-compacted fleece of the body; and the wolf, seeing Him as a lamb, ran about Him gaping; and he whetted his teeth, but was not able to taste of the flesh of the spotless One. For His flesh did not see corruption. For the Lamb killed the wolf, and compelled him to vomit up, out of the very belly of the all-devouring beast, those [held] from of old, as when He drew forth the man Jonah from the whale. Let kings run together, because the King of glory has put on swaddling-clothes instead of purple. Let rulers run, because the Ruler of peace, having forged in the virginal workshop the weapon of the body, and having tempered it with the undefiled Godhead, has put to death through it the enemy, the devil. Let consuls run together, because the heavenly One has taken up the earthly consul: having as His comely curule chair the Virgin Mary, the Theotokos; as consular toga, the unsown flesh, having for precious stones the lives of the saints; for priceless pearls, the most precious predictions of the prophets; not scattering gold, the cause of disorder, but bestowing as a prize tender mercy, the procurer of salvation. Let private persons run, because the Judge has put on the garment of a private person, that through it He might hunt down the devil, the thief, as he lurks, and strip him of his breastplate as he arms himself. Strange the vesture, and most new the garment, and paradoxical its compacting, as having no part in human craft. O virgin, maiden without experience of marriage, and mother untouched by childbed: whence did you take the wool [with which] you made the garment which today the Master of creation has put on? What loom of the womb did you find, where you wove the seamless tunic? I said [that we should] hear nature instead of the virgin; for it keeps the word in its order for the virginal birth. [Nature says:] I know how to make a garment of flesh without partnership with a man [sic]. My loom makes filthy garments. Adam put on [a garment], and was stripped naked, and with shame put fig-leaves about himself. Hence, for the setting right of the corrupted tunic, Wisdom for Herself the

Editors' notes and page, col. 712

Page

running head: [S. P]ROCLI CP. EPISCOPI | 712
marginal letters: A ‹θενίαν αἰσχύνουσα›; B ‹χῶν τοῦ ἀμώμου›; C ‹βίους· μαργαρίτας›; D ‹νικῷ τόκῳ τὸν λόγον›
other: column opens with θενίαν, the tail of παρθενίαν hyphenated from col. 709 and set whole there; the tail is not restored here
other: the scripture references 72–74 and notes (44), (45) on this page are called in the facing Latin (col. 711) only
other: Ἱμάτιον σαρκὸς … οἶδα ποιεῖν printed without a negative (the facing Latin has haudquaquam … novi); set as printed, English marked [sic]

PG 65:713

χιτῶνα τοῦ σώματος ἐν τῷ παρθενικῷ ἐργαστηρίῳ, κερκίδι θεϊκῆς ἐργασίας ἐξυφάνασα περιέθετο.

tunic of the body, having woven it in the virginal workshop with the shuttle of divine workmanship, put on.

Γʹ. Θέλω δὲ διὰ τοὺς ἀπίστους Ἰουδαίους, καὶ τὴν Παρθένον ἐρωτῆσαι. Εἰπέ μοι, Παρθένε, τίς σε μητέρα πρὸ τῶν γάμων ἐποίησε; πῶς μήτηρ ἐγένου, καὶ παρθένος διέμεινας; πληροφόρησον τοὺς Ἰουδαίους, ὅτι παρθένος ἐγέννησεν· ἔμφραξον τῶν ἀπίστων τὰ στόματα. Ἡ δὲ τῇ δυνάμει μοι ἀποκρίνεται· Πῶς ξενίζονται οἱ Ἰουδαῖοι, ὅτι παρθένος ἐγέννησεν; καὶ οὐ ξενίζονται πῶς ῥάβδος ξηρὰ παρὰ φύσιν ἐβλάστησε; Βλέπουσιν ἄῤῥιζον βακτηρίαν ὑπὸ στέγην βλαστήσασαν, καὶ οὐκ ἐρωτῶσι πόθεν, ἢ πῶς· καὶ περὶ ἐμοῦ μελετῶσιν ἀεί; Ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται, καὶ τέξεται υἱόν. Βλέπουσι τὸ βρέφος, καὶ πράγματα ῥάπτουσι τῇ τεκούσῃ· καὶ πατέρα ζητοῦσιν, οὗ τὴν μητέρα παρθένον ἀναγινώσκουσιν. Ἢ πατέρα ζητεῖς, ὦ Ἰουδαῖε, τοῦ σήμερον γεννηθέντος υἱοῦ; ἄκουε τοῦ βοῶντος· Κύριος εἶπεν πρός με· Υἱός μου εἶ σύ· ἐγὼ σήμερον γεγέννηκά σε. Οὐκ ἐγώ σου πρὸ αἰώνων γεννήτωρ, καὶ ἄλλος δέ σου σήμερον τεχθέντος πατήρ. Εἴτε ἀπάτωρ λεγέσθω ὁ σήμερον τεχθεὶς, ὥσπερ οὖν καὶ ἔστιν· εἴτε ἐμὸς ὀνομαζέσθω υἱός. Εἷς γὰρ υἱὸς ἀπὸ δύο πατέρων γεννᾶσθαι οὐ πέφυκεν. Ἐγὼ σήμερον γεγέννηκά σε. Σήμερον γὰρ ὁ τῆς δικαιοσύνης ἥλιος ἐκ τῆς παρθενικῆς νεφέλης ἀνέτειλεν. Ὁ λαὸς γὰρ ὁ καθήμενος ἐν σκότει, εἶδε φῶς μέγα. Σήμερον ὁ ἄσπορος κόκκος ἐκ τῆς ἀγεωργήτου πεδιάδος ἐβλάστησε, καὶ ὁ λιμώττων κόσμος εὐφραίνεται.

III. But because of the unbelieving Jews I wish to question the Virgin as well. Tell me, Virgin, who made you a mother before marriage? How did you become a mother and remain a virgin? Assure the Jews that a virgin gave birth; stop the mouths of the unbelievers. And she answers me, in effect: "How is it that the Jews are astonished that a virgin gave birth, and are not astonished how a dry rod blossomed against nature? They see a rootless staff that blossomed under a roof, and do not ask whence, or how; and do they forever busy themselves about me? 'Behold, the virgin shall conceive in the womb, and shall bear a son.' They see the babe, and stitch together troubles for her who bore Him; and they seek a father [for Him] whose mother they read was a virgin." Or are you seeking a father, O Jew, for the son born today? Hear Him Who cries: "The Lord said to me: Thou art my Son; today have I begotten Thee." Am I not Thy begetter before the ages, and is another the father of Thee, born today? Either let Him Who was born today be called fatherless, as indeed He is, or let Him be named My Son. For one son is not of a nature to be begotten of two fathers. "Today have I begotten Thee." For today the sun of righteousness has risen from the virginal cloud. "For the people that sat in darkness has seen a great light." Today the unsown grain has sprouted from the untilled plain, and the starving world rejoices.

Σήμερον χωρὶς μίξεως τόκος ἤνθησεν ἐκ τῆς ἀλοχεύτου γαστρὸς, καὶ πᾶσα ἡ κτίσις τῷ ἀπάτορι βρέφει προσφέρει τὰ ξένια· ἡ γῆ τὴν φάτνην· αἱ πέτραι τὰς λιθίνας ὑδρίας· τὰ ὄρη τὸ σπήλαιον· αἱ πόλεις τὴν Βηθλεέμ· οἱ ἄνεμοι τὴν ὑπακοήν· ἡ θάλασσα τὴν ὑποταγήν· τὰ κύματα τὴν γαλήνην· ὁ βυθὸς τοὺς ἰχθύας· οἱ ἰχθύες τὸν στατῆρα· τὰ ὕδατα τὸν Ἰορδάνην· αἱ πηγαὶ τὴν Σαμαρεῖτιν· ἡ ἔρημος τὸν Ἰωάννην· τὰ κτήνη τὸν πῶλον· τὰ πετεινὰ τὴν περιστεράν· οἱ μάγοι τὰ δῶρα· αἱ γυναῖκες τὴν Μάρθαν· αἱ χῆραι τὴν Ἄνναν· αἱ στεῖραι τὴν Ἐλισάβετ· αἱ παρθένοι τὴν Θεοτόκον Μαρίαν· οἱ ποιμένες τὴν ὑμνῳδίαν· οἱ ἱερεῖς τὸν Συμεῶνα· οἱ παῖδες τὰ βαΐα· οἱ διῶκται τὸν Παῦλον· οἱ ἁμαρτωλοὶ τὸν τελώνην· τὰ ἔθνη τὴν Χαναναίαν· ἡ αἱμοῤῥοοῦσα τὴν πίστιν· ἡ πόρνη τὸ μῦρον· τὰ δένδρα τὸν Ζακχαῖον· τὰ ξύλα τὸν σταυρόν· ὁ σταυρὸς τὸν ληστήν· ἡ ἀνατολὴ τὸν ἀστέρα· ὁ ἀὴρ τὴν νεφέλην· ὁ οὐρανὸς τοὺς ἀγγέλους· ὁ Γαβριὴλ τὸν ἀσπασμὸν, τὸ, Χαῖρε, κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ, καὶ ἐκ σοῦ, καὶ πρὸ σοῦ· ἐν σοὶ εἰσελθὼν, ὡς ηὐδόκησε· καὶ ἐκ σοῦ ἐξελθὼν, ὡς ἠθέλησε· πρὸ σοῦ,

Today a birth without union has blossomed from a womb that knew no childbed, and all creation brings its gifts of welcome to the fatherless babe: the earth the manger; the rocks the stone water-jars; the mountains the cave; the cities Bethlehem; the winds obedience; the sea submission; the waves calm; the deep the fishes; the fishes the stater; the waters the Jordan; the springs the Samaritan woman; the desert John; the beasts of burden the colt; the birds the dove; the magi the gifts; the women Martha; the widows Anna; the barren Elizabeth; the virgins Mary the Theotokos; the shepherds the hymnody; the priests Simeon; the children the palm-branches; the persecutors Paul; the sinners the publican; the Gentiles the Canaanite woman; the woman with the issue of blood her faith; the harlot the ointment; the trees Zacchaeus; the wood the cross; the cross the robber; the east the star; the air the cloud; heaven the angels; Gabriel the greeting, the "Hail, full of grace, the Lord is with you," and from you, and before you: having entered into you as He was well pleased, and having gone forth from you as He willed; before you,

Editors' notes and page, col. 713

Footnotes

[scripture references at the foot of the text, as printed] ⁷⁵ Gen. III, 7. ⁷⁶ Num. XVII, 8. ⁷⁷ Isa. VII, 14. ⁷⁸ Psal. II, 7. ⁷⁹ Hebr. VII, 3. ⁸⁰ Malach. IV, 2. ⁸¹ Isa. IX, 2. ⁸² Luc. I, 28.

⁷⁵ Genesis 3:7. ⁷⁶ Numbers 17:8. ⁷⁷ Isaiah 7:14. ⁷⁸ Psalm 2:7. ⁷⁹ Hebrews 7:3. ⁸⁰ Malachi 4:2. ⁸¹ Isaiah 9:2. ⁸² Luke 1:28.

(printed under page 361)

Footnotes

(46) ‹anchor: ex natura› · call in col 714

Ex natura, ἀμυήτως. Retineo eam vocem ex Heidelberg., pro qua Riccardus suspicatur legendum ἀμυθήτως· quo etiam modo habet in textu, sive ita ex suo emendavit, sive ex aliquo codice. Verum existimo τὸ ἀμυήτως, aptius esse; cum praecipue duabus aliis vocibus explicetur vis tota vocis ἀμυθήτως, nempe τῷ, ἀρρήτως et ἀφράστως, τὸ ἀμυήτως autem pro subjecta materia congruentissime exponitur, ut sit velut non comparabiliter, ut loquitur sanctus Leo serm. De transfigurat. id est, non aliunde ac voluntate, in eorum morem quae μυεῖσθαι ac doceri dicimus. Idem itaque sit Proclo, γεννηθεὶς ἀμυήτως· atque Leoni non aliunde factus comparabilis, sed a natura ac per naturam natus aequalis.

"By nature," ἀμυήτως ("without initiation"). I keep this word from the Heidelberg [codex], in place of which Riccardi suspects we should read ἀμυθήτως ("unspeakably"), and so he has it in his text, whether he emended it so on his own or from some codex. But I judge ἀμυήτως to be more fitting, especially since the whole force of the word ἀμυθήτως is set out by two other words, namely ἀρρήτως and ἀφράστως; while ἀμυήτως is explained most suitably for the subject in hand, as meaning "not by acquired likeness," as Saint Leo puts it in his sermon On the Transfiguration: that is, not from elsewhere and by will, after the manner of things we say are "initiated" (μυεῖσθαι) and taught. So for Proclus "born without initiation" would be the same as for Leo "not made comparable from elsewhere, but born equal from nature and through nature."

(printed under page 361)

PG 65:715

Editors' notes and page, col. 715

Footnotes

[scripture references at the foot of the text, as printed] ⁸³ Luc. II, 14. ⁸⁴ Isa. VII, 14. ⁸⁵ Dan. VII, 13.

⁸³ Luke 2:14. ⁸⁴ Isaiah 7:14. ⁸⁵ Daniel 7:13.

(printed under page 362)

(48) · call in col 715 (call not in the visible part of the page; presumably at the title of the oration)

Habetur duplici regio codice, quorum alter ἀνεπίγραφος· altero ascripta sancto Joanni Chrysostomo, ex quo Savilius eidem inscriptam edidit, sed inter ejus ἀμφιβαλλόμενα. Joannes Damascenus Epistola De trisagio citat Procli nomine: cujus etiam nomine olim redditam, ac in duas lectiones distributam pro festo Assumptionis sanctae Mariae, Riccardus e Vaticana edidit. Congruit stylo reliquis Procli.

It is found in two Royal codices, one of which is ἀνεπίγραφος ("without title"); in the other it is ascribed to Saint John Chrysostom, from which Savile published it under his name, but among his ἀμφιβαλλόμενα ("doubtful works"). John Damascene, in his letter On the Trisagion, cites it under Proclus's name; and under his name too Riccardi published from the Vatican [library] a version made long ago and divided into two readings for the feast of the Assumption of Saint Mary. It agrees in style with Proclus's other works.

(printed under page 362)

(50) · call in col 715 (call not in the visible part of the page)

Sanctorum memoria celebres conventus. Retineo lectionem Regii cod. μαρτυρικαὶ πανηγύρεις, eodemque sensu explico ac Riccardus alteram Rom. cod. et S. Damasc. μαρτυρίαι καὶ πανηγύρεις· ut τὸ μαρτυρικαί, aeque pateat ac nomen μαρτυρίαι· sitque adjunctum voci πανηγύρεις, ad designandos sacros conventus, ac monumenti ergo institutos: cum alioqui vox πανηγύρεις significet etiam nundinas, ac ejusmodi profana. Μαρτυρικαὶ ergo πανηγύρεις· ipsae sunt μαρτυρίαι, et testimonia: seu festa in memoriam beneficiorum Dei, ac virtutis sanctorum instituta: ipsumque quod postea ipse auctor τῶν ἁγίων μνήμας appellat: memorias sanctorum: id est, festa eis monumento posita. Nam non loqui de solis martyribus, liquet ex exemplis quae affert sanctorum Veteris Testamenti, quorum plures non fuerunt martyres, ut stricte dicitur martyr, qui pro Christo aut virtute, agone defunctus est.

"Gatherings made famous by the memory of the saints." I keep the reading of the Royal codex, μαρτυρικαὶ πανηγύρεις, and explain it in the same sense in which Riccardi explains the other reading, of the Roman codex and Saint Damascene, μαρτυρίαι καὶ πανηγύρεις: so that μαρτυρικαί is as broad as the noun μαρτυρίαι, and is joined to the word πανηγύρεις to denote sacred gatherings, instituted as memorials; since otherwise the word πανηγύρεις also means fairs and profane things of that kind. "Martyrial gatherings," then, are themselves μαρτυρίαι, testimonies: that is, feasts instituted in memory of God's benefits and of the saints' virtue; the very thing the author himself afterwards calls τῶν ἁγίων μνήμας, "memorials of the saints," that is, feasts set up as monuments to them. For that he is not speaking of the martyrs alone is clear from the examples he brings of the saints of the Old Testament, most of whom were not martyrs, as "martyr" is strictly said of one who has died in the contest for Christ or for virtue.

(printed under page 362)

PG 65:716

ὡς πρὸ πάσης ἐπινοίας, ἀῤῥήτως, ἀῤῥεύστως, ἀγαστῶς, ἀμυήτως, ἀμιάντως, ἀπαθῶς, ἀμαρτύρως, ἀμεσιτεύτως, ἀνεπιτάτως, ἀφράστως, καὶ θεοπρεπῶς γεννηθεὶς ἐκ τοῦ Θεοῦ καὶ Πατρός· ἐν οὐρανοῖς, ἀμήτωρ· ἐπὶ γῆς, ἀπάτωρ. Δόξα γὰρ ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη· ἐν ἀνθρώποις εὐδοκία· νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

as [He was begotten] before every thought, ineffably, without flux, admirably, beyond initiation, undefiled, impassibly, without witness, without mediator, without increase, inexpressibly, and in a manner befitting God, begotten of God and the Father: in heaven motherless, on earth fatherless. "For glory to God in the highest, and on earth peace, good will among men," now and always, and unto the ages of ages. Amen.

ΛΟΓΟΣ Εʹ.

ORATION V.

Ἐγκώμιον εἰς τὴν ἁγίαν Παρθένον καὶ Θεοτόκον Μαρίαν.

Encomium on the holy Virgin and Mother of God, Mary.

Αʹ. Πᾶσαι μὲν αἱ μαρτυρικαὶ πανηγύρεις θαυμασταί, αἳ μιμοῦνται τὴν λαμπρότητα τῶν ἀστέρων τὴν μνήμην. Καθάπερ γὰρ οἱ ἀστέρες ἐν οὐρανῷ τῇ θέσει πεπήγασι· καὶ τῇ διαστάσει ἀλλήλων, πλείονα γνωρίζονται, καὶ πάντα τὸν τῆς γῆς καταλάμπουσι κύκλον· καὶ ὁ αὐτὸς παρὰ Ἰνδοῖς ὁρᾶται· παρὰ Σκύθαις οὐ κρύπτεται· ἐν ἠπείρῳ ἀστράπτει, καὶ θάλασσαν φωτίζει, καὶ κυβερνᾷ τοὺς πλέοντας, ὧν πάντων, εἰ καὶ διὰ τὸ πλῆθος, τὰ ὀνόματα ἀγνοοῦμεν, ἀλλὰ διὰ τὸ κάλλος, τὴν λαμπρότητα θαυμάζομεν· οὕτω καὶ τῶν ἁγίων ἕκαστος. Εἰ γὰρ καὶ τάφοις τὰ λείψανα περικέκλεισται, ἀλλὰ τὴν δύναμιν αὐτῶν ἡ ὑπ' οὐρανὸν οὐ περιέγραψε. Καὶ ὅτι ἀληθὲς τὸ εἰρημένον, ἔξεστί σοι μαθεῖν ἐκ τῶν πραγμάτων αὐτῶν. Ἡ Παλαιστίνη τὸ λείψανον τοῦ Ἀβραὰμ ἔχει, καὶ ἡ καλύβη αὐτοῦ τῷ παραδείσῳ ἐρίζει. Ὁ γὰρ ἐκεῖ κατὰ τοῦ Ἀδὰμ ἀποφηνάμενος Θεὸς, ἐνταῦθα ὑπὸ τοῦ πατριάρχου ἐξενοδοχήθη. Τοῦ Ἰωσὴφ τὰ ὀστᾶ εἷς περιπτύσσεται τάφος, καὶ τὸν κατὰ τῆς Αἰγυπτίας πόλεμον, τὰ τῆς οἰκουμένης ἐκπλήττεται πέρατα. Μωϋσέως, οὐδὲ τὸ μνῆμα εὑρίσκεται, καὶ μετὰ θάνατον κηρύττει τὸν διὰ ῥάβδου σχίσαντα τὴν Ἐρυθρὰν θάλασσαν. Ἡσαΐας δὲ ποῦ τέθαπται οὐκ ἴσμεν, καὶ πᾶσα ἡ Ἐκκλησία διὰ τῆς προφητείας αὐτοῦ κέκραγεν· Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱόν. Δανιὴλ ἐν Βαβυλῶνι ἐτάφη, καὶ διὰ πάσης τῆς γῆς ἐκέκραγεν· Ἰδοὺ ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ, ὡς Υἱὸς ἀνθρώπου ἐρχόμενος. Οἱ περὶ Ἀνανίαν παῖδες καὶ αὐτοὶ ἐν Βαβυλῶνι ἐκοιμήθησαν, καὶ δι' αὐτῶν πᾶσα ἡ οἰκουμένη καθ' ἑκάστην ἡμέραν βοᾷ· Εὐλογεῖτε, πάντα τὰ ἔργα Κυρίου, τὸν Κύριον. Ἰεζεχιὴλ παρὰ Πέρσαις ἐχώσθη. καὶ μετὰ τῶν

I. All the festal gatherings of the martyrs are wonderful, for in their memory they imitate the brightness of the stars. For just as the stars are fixed in heaven by their position, and by their distance from one another are the better known, and shine upon the whole circle of the earth; and the same star is seen among the Indians and is not hidden among the Scythians, flashes over the mainland and lights up the sea, and steers those who sail; and though because of their multitude we do not know the names of them all, yet because of their beauty we marvel at their brightness: so too is each of the saints. For even if their remains are shut up in tombs, yet the world under heaven has not circumscribed their power. And that what has been said is true, you may learn from the facts themselves. Palestine has the remains of Abraham, and his tent vies with paradise; for the God who there pronounced sentence against Adam was here received as a guest by the patriarch. A single tomb enfolds the bones of Joseph, and the ends of the inhabited world are astounded at his warfare against the Egyptian woman. Of Moses not even the tomb is found, and yet after death he proclaims him who split the Red Sea with the rod. Where Isaiah is buried we do not know, and yet the whole Church cries out through his prophecy: "Behold, the virgin shall conceive in her womb, and shall bear a son." Daniel was buried in Babylon, and throughout the whole earth he has cried out: "Behold, upon the clouds of heaven, one coming like the Son of man." The youths who were with Ananias also fell asleep in Babylon, and through them the whole inhabited world cries out every day: "Bless the Lord, all you works of the Lord." Ezekiel was buried among the Persians, and with the

Editors' notes and page, col. 716

Footnotes

(47) ‹anchor: ἐπινοίας› · call in col 716 (Greek only)

Heidelb. et Palat. ἐννοίας.

The Heidelberg [codex] and the Palatine [edition] read ἐννοίας ("of thought").

(printed under page 362)

(49) ‹anchor: πανηγύρεις› · call in col 716 (Greek only)

Damasc. et Rom. μαρτυρία καὶ πανηγ.

Damascene and the Roman [codex] read μαρτυρία καὶ πανηγ[ύρεις] ("testimony and festal gatherings").

(printed under page 362)

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running head: [S. PRO]CLI CP. EPISCOPI | 716
marginal letters: A ‹ὡς πρὸ πάσης ἐπινοίας›; B ‹θέσει πεπήγασι›; C ‹περιπτύσσεται τάφος›; D (beside the footnotes; no column text at that level)
other: the footnote text printed under col. 716 from "τὸ μαρτυρικαί" is the continuation of note (50), called in the Latin column (col. 715), not here
other: UNSURE a stray point after the comma following ἀῤῥεύστως, and whether the mark after ἀμαρτύρως is a comma or a full stop (not separable at this resolution); set as commas

PG 65:717

Χερουβὶμ κέκραγεν· Εὐλογημένη δόξα Κυρίου ἐκ τοῦ τόπου αὐτοῦ. Οὕτως οὐδὲν ὠφέλησεν ὁ διάβολος ἐν παραδείσῳ τὸν Ἀδὰμ θανατώσας· ἀνέῳξεν γὰρ ὁ Θεὸς τοῖς δικαίοις διὰ θανάτου παῤῥησίας θύραν.

the Cherubim cried out: Blessed be the glory of the Lord from His place. So the devil gained nothing by putting Adam to death in paradise; for God opened to the just, through death, a door of freedom of speech.

Βʹ. Ἀλλὰ πᾶσαι μὲν τῶν ἁγίων αἱ μνῆμαι θαυμασταί· οὐδὲν δὲ τοσοῦτον εἰς δόξαν, οἷα ἡ παροῦσα πανήγυρις. Ὁ Ἄβελ διὰ θυσίαν ὀνομάζεται· ὁ Ἐνὼχ δι' εὐαρέστησιν μνημονεύεται· ὁ Μελχισεδὲκ ὡς εἰκὼν Θεοῦ κηρύσσεται· ὁ Ἀβραὰμ διὰ πίστιν ἐγκωμιάζεται· ὁ Ἰσαὰκ διὰ τύπον ἐπαινεῖται· ὁ Ἰακὼβ διὰ πάλην μακαρίζεται· ὁ Ἰωσὴφ διὰ σωφροσύνην τιμᾶται· ὁ Ἰὼβ δι' ὑπομονὴν μακαρίζεται. Μωϋσῆς ὡς νομοθέτης εὐφημεῖται· Ἰησοῦς ὁ τοῦ Ναυῆ ὡς στρατηγὸς μνημονεύεται· Σαμψὼν ὡς †συνόμιλος Θεοῦ μακαρίζεται· Ἠλίας ὡς ζηλωτὴς μαρτυρεῖται· Ἡσαΐας ὡς θεολόγος ἀναγράφεται· Δανιὴλ ὡς συνετὸς κηρύσσεται· Ἰεζεκιὴλ ὡς θεατὴς τῶν ἀποῤῥήτων θαυμάζεται· Δαβὶδ ὡς πατὴρ τοῦ κατὰ σάρκα μυστηρίου λαλεῖται· Σαλομὼν ὡς σοφὸς θαυμάζεται. Ἀλλ' οὐδὲν τοιοῦτον, οἷον ἡ Θεοτόκος Μαρία. Ὃν γὰρ ἐκεῖνοι πάντες ἐν αἰνίγμασιν εἶδον, αὕτη ἐν γαστρὶ σαρκωθέντα ἐβάστασε· καὶ οὐδὲν ἐνεπόδισε τῇ ἀῤῥήτῳ οἰκονομίᾳ τοῦ Θεοῦ Λόγου. Ὄγκος; ἀλλ' ὑλικὸν πάθος· ἀλλ' ὄγκου καὶ πάθους ὁ Λόγος ἀλλότριος. Ἐλαττώματος τοιούτου μέγεθος; ἀλλ' ἡ Θεότης οὐ περιγράφεται. Μῦσος; ἀλλ' ἣν ἀναπλάττων οὐκ ἐμολύνθη, ἐν αὐτῇ σαρκωθεὶς, καὶ ἐξ αὐτῆς γεννηθεὶς, οὐκ ἐμιάνθη· ἀλλὰ καὶ μᾶλλον δόξαν φέρει τῷ βασιλεῖ τὸ φιλάνθρωπον. Τόκος; ἀλλ' οὐκ ἐλάττωσε τόκος τὸ ἄναρχον. Ἡ ἐνανθρώπησις; ἀλλὰ μεταβολὴν ἡ θεία φύσις οὐχ ὑπέμεινεν. Ἔχειν κατὰ σάρκα μητέρα; ἀλλ' οὐκ ἀπώλεσε τὸ εἶναι κατὰ θεότητα ἀμήτωρ. Φάτνη; ἀλλὰ τὸν τοῦ πατρὸς οὐκ ἐγύμνωσε κόλπον. Σπήλαιον; ἀλλ' οὐδέποτε τῷ θρόνῳ ἡ Τριὰς ἐνέλειψεν. Οὐδὲν τοίνυν ἐν βίῳ, οἷον ἡ Θεοτόκος Μαρία. Περίελθε δὴ, ὦ ἄνθρωπε, τὴν κτίσιν τῷ λογισμῷ, καὶ βλέπε εἰ ἔστιν ἴσον ἢ μεῖζον τῆς ἁγίας καὶ Θεοτόκου Παρθένου. Περινόστησον τὴν γῆν· περίβλεψαι τὴν θάλασσαν· πολυπραγμόνησον τὸν ἀέρα· τοὺς οὐρανοὺς τῇ διανοίᾳ ἐρεύνησον· τὰς ἀοράτους πάσας δυνάμεις ἐνθυμήθητι, καὶ βλέπε εἰ ἔστιν ἄλλο τοιοῦτον θαῦμα ἐν πάσῃ τῇ κτίσει. Οὐρανοὶ μὲν γὰρ δόξαν διηγοῦνται Θεοῦ· ἄγγελοι δὲ λειτουργοῦσι μετὰ φόβου· ἀρχάγγελοι προσκυνοῦσι μετὰ τρόμου· τὰ χερουβὶμ μὴ φέροντα φρίττει· τὰ σεραφὶμ οὐ πλησιάζουσι περιϊπτάμενα· κεκράγασι δὲ τρόμῳ, Ἅγιος, ἅγιος, ἅγιος Κύριος σαβαώθ· πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς αἰνέσεως αὐτοῦ. Ἡ

II. But while all the memorials of the saints are wonderful, none is so great for glory as the present festival. Abel is named for his sacrifice; Enoch is remembered for his well-pleasing; Melchizedek is proclaimed as an image of God; Abraham is extolled for his faith; Isaac is praised for the type; Jacob is called blessed for his wrestling; Joseph is honoured for his chastity; Job is called blessed for his endurance. Moses is acclaimed as lawgiver; Joshua the son of Nun is remembered as general; Samson is called blessed as God's companion; Elijah is attested as a zealot; Isaiah is recorded as a theologian; Daniel is proclaimed as wise; Ezekiel is admired as a beholder of things unspeakable; David is spoken of as father of the mystery according to the flesh; Solomon is admired as wise. But there is nothing such as the Theotokos Mary. For He Whom all those saw in riddles, she carried in her womb made flesh; and nothing hindered the unspeakable economy of God the Word. Bulk? But that is a material passion; and the Word is a stranger to bulk and passion. The greatness of so great a lessening? But the Godhead is not circumscribed. Defilement? But He was not sullied by her whom He was refashioning; made flesh in her, and born from her, He was not defiled; rather, His love for man brings the King more glory. Birth? But birth did not lessen the One without beginning. The becoming man? But the divine nature underwent no change. To have a mother according to the flesh? But He did not lose being motherless according to the Godhead. A manger? But He did not leave the Father's bosom bare. A cave? But never did the Trinity fail the throne. There is nothing, then, in life such as the Theotokos Mary. Go round, then, O man, the creation in your reasoning, and see whether there is anything equal to or greater than the holy Virgin and Theotokos. Travel all over the earth; look about the sea; search out the air; explore the heavens with your mind; consider all the invisible powers, and see whether there is any other such wonder in the whole creation. For the heavens tell the glory of God; the angels minister with fear; the archangels worship with trembling; the Cherubim, unable to bear it, shudder; the Seraphim, flying round about, do not draw near, but cry out with trembling: Holy, holy, holy Lord of hosts; heaven and earth are full of His praise. The

Editors' notes and page, col. 717

Footnotes

[scripture references at the foot of the text, as printed] ⁸⁶ Dan. III, 57. ⁸⁷ Ezech. III, 12. ⁸⁸ Gen. IV, 4. ⁸⁹ Eccli. XLIV, 16. ⁹⁰ Hebr. VII, 3.

⁸⁶ Daniel 3:57. ⁸⁷ Ezekiel 3:12. ⁸⁸ Genesis 4:4. ⁸⁹ Sirach 44:16. ⁹⁰ Hebrews 7:3.

(printed under page 363)

(51) · call in col 717 (Greek variant; call not in the visible part of the page)

Leg. Χριστοῦ.

Read Χριστοῦ ("of Christ").

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(53) ‹anchor: οὐκ ἐμολύνθη› · call in col 717 (Greek only)

Erat ἐμόλυνε in Reg., nec est in eo γεννηθείς.

The Royal [codex] had ἐμόλυνε ("defiled"), and γεννηθείς ("born") is not in it.

(printed under page 363)

Footnotes

(52) · call in col 718 (call not in the visible part of the page)

Ut Christi imago. Sic lego, ὡς Χριστοῦ εἰκών, pro Θεοῦ· vel certe excidit vox Υἱοῦ. Palam enim alludit auctor ad verba Pauli Hebr. VII, 3, ἀφωμοιωμένος δὲ τῷ Υἱῷ τοῦ Θεοῦ· assimilatus Filio Dei; ut ejus scilicet figura, ac ceu expressa quaedam imago anterioribus temporibus symbolo exhibita. Non ita proprie Riccardus, Dei exemplar; nam exemplar, est ipsum prototypum ac forma principalis, cui aliud assimiletur: quod non habet Melchisedech Dei Filio comparatus, sed contra, ut ipsa Pauli verba sonant: quanquam exemplaris vox eo etiam sensu, ac pro imagine ac figura, cum alibi, tum in ipsa Epistola ad Hebraeos ab interprete usurpatur.

"As the image of Christ." So I read, ὡς Χριστοῦ εἰκών, in place of Θεοῦ ("of God"); or else the word Υἱοῦ ("of the Son") has certainly fallen out. For the author plainly alludes to Paul's words in Hebrews 7:3, ἀφωμοιωμένος δὲ τῷ Υἱῷ τοῦ Θεοῦ, "made like unto the Son of God": as his figure, that is, and as a kind of express image shown in earlier times by a symbol. Riccardi's "the exemplar of God" is not so apt; for an exemplar is the prototype itself and the principal form to which something else is made like; which is not the case with Melchizedek compared to the Son of God, but the reverse, as Paul's own words say. Although the word "exemplar" is also used in that sense, for image and figure, by the translator, both elsewhere and in the Epistle to the Hebrews itself.

(printed under page 363)

PG 65:719

Editors' notes and page, col. 719

Footnotes

(91) ‹anchor not visible on this page foot› · call in col 719

Psal. XVIII, 1.

Psalm 18:1.

(printed under page 364)

(92) ‹anchor not visible on this page foot› · call in col 719

Isa. VI, 6.

Isaiah 6:6.

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(93) ‹anchor not visible on this page foot› · call in col 719

Luc. VIII, 24.

Luke 8:24.

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Isa. XIX, 1.

Isaiah 19:1.

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(95) ‹anchor not visible on this page foot› · call in col 719

Matth. XXVII, 45.

Matthew 27:45.

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ibid. 52.

Same chapter, verse 52.

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Exod. XIX, 18.

Exodus 19:18.

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(98) ‹anchor not visible on this page foot› · call in col 719

Exod. III, 2.

Exodus 3:2.

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(99) ‹anchor not visible on this page foot› · call in col 719

Psal. CXIII, 3.

Psalm 113:3.

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(1) ‹anchor not visible on this page foot› · call in col 719

Exod. XIV, 16.

Exodus 14:16.

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(2) ‹anchor not visible on this page foot› · call in col 719

Num. XVII, 8.

Numbers 17:8.

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(3) ‹anchor not visible on this page foot› · call in col 719

Dan. III, 50.

Daniel 3:50.

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(4) ‹anchor: celebratur Debbora› · call in col 719

Judic. IV, 14.

Judges 4:14.

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(5) ‹anchor: Benedicta tu in mulieribus› · call in col 719

Luc. I, 28.

Luke 1:28.

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(6) ‹anchor: fructus ventris tui› · call in col 719

ibid. 42.

Same chapter, verse 42.

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Page

other: facing Latin version, not set

PG 65:720

λίμνη τὸ ἦχος οὐκ ἤνεγκεν· αἱ νεφέλαι τῆς ἀναστάσεως τρόμῳ γεγόνασιν ὄχημα· ὁ ἥλιος, τὴν ὕβριν μὴ φέρων, ἔφριξεν· ὁ ᾅδης τοὺς νεκροὺς ἐν φόβῳ ἐξέμεσε· πυλωροὶ ᾅδου ἰδόντες ἔπτηξαν· τὸ ὄρος τὴν ἐπίβασιν δεξάμενον, ἐκαπνίσθη· ἡ βάτος, μὴ ἐνέγκασα τὴν ὀπτασίαν, ἐφλέγετο· Ὁ Ἰορδάνης φρίξας ἐστράφη εἰς τὰ ὀπίσω· ἡ θάλασσα, φοβηθεῖσα τὴν ῥάβδον, ἐσχίσθη, διὰ τὸν Δεσποτικὸν τύπον ἡμερωθεῖσα· ἡ ῥάβδος Ἀαρὼν διὰ τὴν εἰκόνα παρὰ φύσιν ἤνθησε· τὸ πῦρ ἐν Βαβυλῶνι Τριάδος ἀριθμὸν ᾐδέσθη. Ἀρίθμησον τοίνυν τὰ παράδοξα, καὶ θαύμασον τῆς Παρθένου τὴν νίκην· ὅτι ὃν πᾶσα ἡ κτίσις φόβῳ καὶ τρόμῳ ὕμνησεν, αὕτη μόνη ἀνερμηνεύτως ἐθαλάμευσε.

the lake did not bear the sound; the clouds of the resurrection became in trembling a chariot; the sun, not bearing the outrage, shuddered; Hades in fear vomited out the dead; the gatekeepers of Hades, seeing Him, cowered; the mountain, receiving His tread, smoked; the bush, not bearing the vision, was set aflame; the Jordan shuddered and was turned back; the sea, fearing the rod, was parted, made gentle by the figure of the Lord; the rod of Aaron, because of the image, blossomed beyond nature; the fire in Babylon stood in awe of the number of the Trinity. Count up, then, these marvels, and wonder at the victory of the Virgin: that He whom the whole creation hymned with fear and trembling, she alone, in a manner beyond telling, received as in a bridal chamber.

Γʹ. Μακάριαι δι' αὐτὴν πᾶσαι αἱ γυναῖκες. Οὐκ ἔστιν ὅτι τὸ θῆλυ ἐν κατάρᾳ· ἔσχε γὰρ τὸ γένος, ἀφ' οὗ καὶ ἀγγέλους νικήσει εἰς δόξαν. Τεθεράπευται ἡ Εὔα· σεσίγηται ἡ Αἰγυπτία· τέθαπται ἡ Δαλιδά· λεληθάργηται ἡ Ἰεζάβελ· ἀμνημονεῖται καὶ Ἡρωδιὰς, καὶ νῦν θαυμάζεται τῶν γυναικῶν ὁ κατάλογος. Εὐφημεῖται Σάῤῥα, ὡς λαῶν ἄρουρα· τιμᾶται Ῥεβέκκα, ὡς εὐλογιῶν πανοῦργος πρόξενος· θαυμάζεται καὶ ἡ Λία, ὡς μήτηρ τοῦ κατὰ σάρκα προγόνου· ἐπαινεῖται Δεββῶρα, ὡς ὑπὲρ φύσιν στρατηγήσασα· μακαρίζεται καὶ ἡ Ἐλισάβετ, ὡς σκιρτήματα κυοφορήσασα τοῦ προδρόμου, καὶ διατεθεῖσα τῆς χάριτος· προσκυνεῖται καὶ ἡ Μαρία, ὅτι γέγονε μήτηρ, καὶ δούλη, καὶ νεφέλη, καὶ θάλαμος, καὶ κιβωτὸς τοῦ Δεσπότου. Μήτηρ, ἔτεκε γὰρ τὸν βουληθέντα τεχθῆναι. Δούλη, ὁμολογῶ γὰρ φύσιν, καὶ κηρύττω τὴν χάριν. Νεφέλη, ἐκ Πνεύματος γὰρ ἁγίου συνέλαβεν, ὃν ἀπαθῶς ἔτεκε. Θάλαμος, ὡς ἐν νυμφῶνι γὰρ ὁ Θεὸς Λόγος ἐν αὐτῇ κατεσκήνωσε. Κιβωτὸς, οὐ τὸν νόμον βαστάσασα, ἀλλὰ τὸν νομοθέτην κυοφορήσασα. Δι' ὅπερ εἴπωμεν πρὸς αὐτήν· Εὐλογημένη σὺ ἐν γυναιξὶν, ἡ μόνη τῆς Εὔας θεραπεύσασα τὴν λύπην· ἡ μόνη τὰ τῆς στεναζούσης ἀπομάξασα δάκρυα· ἡ μόνη τὸ κοσμικὸν βαστάσασα λύτρον· ἡ μόνη τὸν θησαυρὸν τοῦ μαργαρίτου πιστευθεῖσα· ἡ μόνη ἄνευ ἡδονῆς ὀγκωθεῖσα, καὶ ἄνευ πάθους τεκοῦσα· ἡ μόνη τὸν Ἐμμανουὴλ, ὡς ἠθέλησεν αὐτὸς, γεννήσασα. Εὐλογημένη σὺ ἐν γυναιξὶ, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου· ὁ καρπὸς, οὐχ ὁ σπόρος· τὸ ἄνθος, οὐ τὸ πάθος· τὸ ἀπαύγασμα, οὐ τὸ κτίσμα· ὁ σύνθρονος, οὐχ ὁ δοῦλος· ὁ ἥλιος, οὐχ ἡ ψάμμος· ὁ προσκυνούμενος, οὐ τὸ κτίσμα· τὸ λύτρον, οὐχ ὑπόχρεος. Εὐλογημένη σὺ ἐν γυναιξὶ, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου.

III. Blessed because of her are all women. It is no longer that the female is under a curse; for the sex has gained one through whom it will surpass even the angels in glory. Eve has been healed; the Egyptian woman has been silenced; Delilah has been buried; Jezebel has been consigned to oblivion; Herodias too is remembered no more; and now the roll of women is held in wonder. Sarah is praised as the field of peoples; Rebecca is honoured as the shrewd procurer of blessings; Leah too is admired as mother of the forefather according to the flesh; Deborah is commended as one who led an army beyond her nature; Elizabeth too is called blessed, as one who carried in her womb the leaping of the forerunner, and was disposed to grace; and Mary is venerated, because she became mother, and handmaid, and cloud, and bridal chamber, and ark of the Lord. Mother, for she bore Him who willed to be born. Handmaid, for I confess her nature and proclaim the grace. Cloud, for she conceived by the Holy Spirit Him whom she bore without suffering. Bridal chamber, for in her, as in a bridal hall, God the Word made His dwelling. Ark, not carrying the law, but bearing in her womb the Lawgiver. Wherefore let us say to her: Blessed are you among women, who alone healed the grief of Eve; who alone wiped away the tears of her that groaned; who alone carried the ransom of the world; who alone was entrusted with the treasure of the pearl; who alone grew great with child without pleasure, and gave birth without suffering; who alone bore Emmanuel, as He Himself willed. Blessed are you among women, and blessed is the fruit of your womb: the fruit, not the seed; the flower, not the suffering; the radiance, not the thing created; the One enthroned with the Father, not the slave; the sun, not the sand; the One worshipped, not the thing created; the ransom, not the debtor. Blessed are you among women, and blessed is the fruit of your womb.

Editors' notes and page, col. 720

Footnotes

(54) ‹anchor: Δούλη,› · call in col 720 (printed in the Greek only)

Rom. ὁμολογοῦσα, καὶ κηρύττουσα.

The Rome edition reads ὁμολογοῦσα, καὶ κηρύττουσα ("she confessing, and proclaiming").

(printed under page 364)

Page

running head: S. PROCLI CP. EPISCOPI 720
marginal letters: A ‹λίμνη τὸ ἦχος οὐκ ἤνεγκεν›; B ‹Γ΄. Μακάριαι δι' αὐτὴν›; C ‹Δούλη, (54) ὁμολογῶ γὰρ φύσιν›; D ‹τὸ ἄνθος, οὐ τὸ πάθος›
old-edition numerals: (none)

PG 65:721

Δʹ. Ἀντὶ πάντων εἰς εὐφημίαν ἀρκεῖ σοι ὁ προφήτης, βοῶν· Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει. Εἶπε τὸ θαῦμα, καὶ τὸν τρόπον ἐσίγησε. Καὶ τέξεται υἱόν· Ἐκήρυξε τὴν ὠδῖνα, καὶ τὴν σχέσιν οὐκ ἐνόθευσε· Καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· εἶπε τὸ μυστήριον, καὶ τὴν κλῆσιν ἐβρόντησεν· Ὅ ἐστι μεθερμηνευόμενον, Μεθ' ἡμῶν ὁ Θεός. Τὸν τεχθέντα Θεὸν ἐκήρυξε, καὶ Ἰουδαίων ἐφίμωσε στόματα. Μεθ' ἡμῶν ὁ Θεὸς, καὶ ἐσβέσθη ἡ πλάνη· Μεθ' ἡμῶν ὁ Θεὸς, καὶ περιτομὴ κατηργήθη· Μεθ' ἡμῶν ὁ Θεὸς, καὶ οἱ δαίμονες φυγαδεύονται· Μεθ' ἡμῶν ὁ Θεὸς, καὶ ὁ διάβολος κατήργηται· Μεθ' ἡμῶν ὁ Θεὸς, καὶ ἡ κολυμβήθρα τίκτουσα οὐ κάμνει· Μεθ' ἡμῶν ὁ Θεὸς, καὶ βασιλεῖς εὐσεβοῦσι· Μεθ' ἡμῶν ὁ Θεὸς, καὶ ἐκκλησίαι στενοχωροῦνται· Μεθ' ἡμῶν ὁ Θεὸς, καὶ ὁ θάνατος γέγονεν ὕπνος· Μεθ' ἡμῶν ὁ Θεὸς, καὶ οἱ νεκροὶ τὴν ἐλευθερίαν σκιρτῶντες βοῶσιν· Οὐκ ἄγγελος, οὐ πρέσβυς· ἀλλ' αὐτὸς ὁ Θεὸς ἦλθε, καὶ ἔσωσεν ἡμᾶς· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

IV. In place of all, the prophet suffices you for praise, crying: Behold, the virgin shall conceive in the womb. He told the wonder, and kept silence on the manner. And shall bear a son: he proclaimed the childbirth, and did not falsify the relation. And they shall call His name Emmanuel: he told the mystery, and thundered forth the name: Which is, being interpreted, God with us. He proclaimed as God the One who was born, and muzzled the mouths of the Jews. God with us, and error has been quenched; God with us, and circumcision has been done away; God with us, and the demons are put to flight; God with us, and the devil has been brought to nothing; God with us, and the font gives birth and does not grow weary; God with us, and kings are devout; God with us, and the churches are too narrow; God with us, and death has become sleep; God with us, and the dead, leaping for their freedom, cry out: No angel, no envoy, but God Himself came, and saved us: to Him be glory unto the ages of ages. Amen.

ΛΟΓΟΣ Ϛʹ.

ORATION VI.

Ἐγκώμιον εἰς τὴν Θεοτόκον Μαριάμ.

Encomium on Mary the Mother of God.

Αʹ. Κλέπτει τοὺς πόνους τῶν ἐμπόρων ἡ συνεχὴς προσδοκία τῶν πόρων· καὶ τῶν ἀγρίων κατασκευάζει καταθαῤῥεῖν κυμάτων, [ὁ] διακαὴς πόθος τῶν χρημάτων. Ἐπεὶ οὖν μέλλομεν καὶ ἡμεῖς σήμερον ἐκ τῶν στομίων ἐκπέμπειν τῆς προθυμίας, τὴν μικρὰν καὶ εὐτελῆ σκάφην τῆς διδασκαλίας, εἰς τὸν εὔδιον καὶ ἀτάραχον πλοῦν τῆς παρθενικῆς ἱστορίας [ἀναδράμωμεν]. Δεῦρο δὴ οὖν τοῦ βάθους γνησιώτερον τοῦ Δεσποτικοῦ κατατολμήσωμεν τῆς πνευματικῆς ὠφελείας, τὸν ὄκνον ἀποτριψάμενοι τῆς σωματικῆς ἀσθενείας· καὶ τῶν μὲν βιωτικῶν πραγμάτων περιέλωμεν τὰ σχοινία· τῶν δὲ πανηγυρικῶν κρεμάσωμεν ὀφλημάτων τὰ ἱστία· ἵν' οὕτως τῇ πραείᾳ τοῦ πνεύματος αὔρᾳ παραπεμπόμενοι, τὴν χρυσοφόρον [τῶν] Εὐϊλέων πόλιν εὑρεθῶμεν καταληψόμενοι. Καὶ τίς ἐστιν Εὐϊλὰτ, καὶ ἡ γῆ, καὶ τὸ χρυσίον; οὐχὶ ἡ ἁγία Παρθένος, καὶ ἡ [ταύτης] καθαρὰ καὶ ἄσπιλος ψυχή; Τίς δὲ ὁ ἄνθραξ; οὐχὶ ὁ Κύριος [ὁ] λέγων· Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν; Τίς δὲ λίθος ὁ πράσινος; οὐχὶ ἡ ἑκούσιος τῆς σωματικῆς αὐτοῦ νεκρώσεως ὠχρότης; ὃς διὰ τῆς καυστικῆς τοῦ τοιούτου πράσου φύσεως, τὸν καταπιόντα αὐτὸν ἐδρίμυξε θάνατον; Παρακαλῶ τοίνυν τοὺς συνεφάπτεσθαι

I. The constant expectation of gain steals away the toils of merchants; and the burning desire for riches makes them brave the wild waves. Since, then, we too are about today to launch from the harbour-mouths of eagerness the small and humble skiff of teaching, [let us run up] into the fair and untroubled voyage of the Virgin's story. Come then, let us venture more truly upon the depth of the Lord's spiritual benefit, rubbing off the sloth of bodily weakness; and let us strip away the ropes of the affairs of this life, and hoist the sails of the festal debts, so that, borne along by the gentle breeze of the Spirit, we may be found reaching the gold-bearing city of the Havilites. And what is Havilah, and the land, and the gold? Is it not the holy Virgin, and her pure and spotless soul? And what is the carbuncle? Is it not the Lord who says: I came to cast fire upon the earth? And what is the leek-green stone? Is it not the voluntary pallor of His bodily death? Which, through the burning nature of such a leek, made bitter the death that swallowed Him? I exhort, then, those to take part

Editors' notes and page, col. 721

Footnotes

(55) ‹anchor not visible on this page foot› · call not visible

Ad Romanum unum codicem, ex quo singulari Riccardus ediderat, accessit alter Regius, ex quo multa emendata sunt. Plures Riccardi naevos in notis indico : a quibus indicandis liberum me fere in aliis existimavi, ob novam quam cudi versionem, et ut ne viri labores sugillare ultro viderer.

To the single Roman manuscript, from which alone Riccardi had published, a second, the Royal manuscript, has been added, and many things have been corrected from it. I point out a good many of Riccardi's blemishes in the notes; elsewhere I have generally thought myself free from pointing them out, because of the new version I have produced, and so as not to seem to go out of my way to disparage the man's labours.

(printed under page 365)

(56) ‹anchor: Ἐγκώμιον εἰς τὴν Θεοτόκον Μαριάμ (title)› · call in col 721 (printed in the Greek only)

Emendatur collatione Reg. cod., num. 188.

Corrected by collation with the Royal manuscript, no. 188.

(printed under page 365)

(57) ‹anchor: ἀναδράμωμεν› · call in col 721 (printed in the Greek only)

Clausa ex Reg. cod.

The bracketed words are from the Royal manuscript.

(printed under page 365)

(58) ‹anchor: τὸν ὄκνον› · call in col 721 (printed in the Greek only)

Reg. ὄγκον.

The Royal manuscript reads ὄγκον ("bulk, burden").

(printed under page 365)

(61) ‹anchor: ἐβρίμυξε θάνατον› · call in col 721 (printed in the Greek only)

Reg. desiderat usque θεῖον γάρ · ac reliqua postmodum usque μάθωμεν ποίαν, ubi incipiet enarrari locus Matthaei, qui est argumentum hujus orationis.

The Royal manuscript lacks the text up to θεῖον γάρ, and the rest after it up to μάθωμεν ποίαν, where the exposition of the passage of Matthew that is the subject of this oration will begin.

(printed under page 365)

Footnotes

(7) ‹anchor not visible on this page foot› · call in col 722

Isa. VII, 14.

Isaiah 7:14.

(printed under page 365)

(8) ‹anchor not visible on this page foot› · call in col 722

Matth. I, 23.

Matthew 1:23.

(printed under page 365)

(9) ‹anchor not visible on this page foot› · call in col 722

Isa. LXIII, 9, sec. LXX.

Isaiah 63:9, according to the Septuagint.

(printed under page 365)

(10) ‹anchor: et terra, et aurum› · call in col 722

Gen. II, 11.

Genesis 2:11.

(printed under page 365)

(11) ‹anchor: mittere in terram› · call in col 722

Luc. XII, 49.

Luke 12:49.

(printed under page 365)

(59) ‹anchor: Quis porro carbo› · call in col 722

Quis porro carbo ? ἄνθραξ; Accepit Proclus pro carbone, alioqui non quadraret auctoritas subjuncta : Ignem veni mittere. Vox Hebraica בדלח non aliud significat quam lapidem pretiosum. Vulg. Bdelium. Isaiae autem VI, ubi etiam LXX habent ἄνθρακα, alia vox est, quae prunam ardentem ac carbonem significet.

"And what is the carbo?" ἄνθραξ. Proclus took it as "coal"; otherwise the authority added after it, "I came to cast fire", would not fit. The Hebrew word בדלח means nothing other than a precious stone; the Vulgate has "bdellium". But in Isaiah 6, where the Septuagint also has ἄνθρακα, the word is a different one, meaning a burning ember or coal.

(printed under page 365)

(60) ‹anchor: porri ejusmodi› · call in col 722

Porri ejusmodi, τοῦ τοιούτου πράσου. A quo lapis prasinus, velut porraceus, ac porraceo virore, ut a lapide scite divertat ad porri qualitatem, a quo lapis ita dictus est. Sic forte in superiori voce ἄνθραξ, luserit. Riccardus obscurat, cum ita reddit : Qui caustica prasini ejusmodi pallentis natura : ac male mutat τὸ πράσον, in πράσινον · ex quo non fiat amaricans illa comestio, sed ex illo.

"Of such a leek", τοῦ τοιούτου πράσου. From the leek the stone prasinus takes its name, as "leek-like", for its leek-green colour; so he deftly turns from the stone to the property of the leek, from which the stone was so named. Perhaps he played in the same way on the earlier word ἄνθραξ. Riccardi obscures it when he renders, "who by the caustic nature of such a pale prasinus", and wrongly changes τὸ πράσον into πράσινον; for that bitter eating would come not from the stone but from the leek.

(printed under page 365)

Footnotes

(12) ‹anchor not visible on this page foot› · call in col 723

Psal. CVI, 30.

Psalm 106:30.

(printed under page 366)

(13) ‹anchor not visible on this page foot› · call in col 723

Psal. XCII, 1.

Psalm 92:1.

(printed under page 366)

(14) ‹anchor: ordinem Melchisedech› · call in col 723

Hebr. V, 10.

Hebrews 5:10.

(printed under page 366)

(15) ‹anchor: virginitatis sermones› · call in col 723

Prov. XVI, 24.

Proverbs 16:24.

(printed under page 366)

(62) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Γρ. κτήσεται.

Another reading (γράφεται): κτήσεται ("will acquire").

(printed under page 366)

(63) ‹anchor: Divinae voluntatis portum (lemma)› · call in col 723

Divinae voluntatis portum. Juxta quod multi codices Graeci, et Suniae habent. Τοῦ θελήματος αὐτοῦ · Deduxit eos in portum voluntatis suae ; nempe Deus, pro quo alii αὐτῶν · quod et Hieronymus magis probat ad praefatum Suniam.

"The haven of the divine will." So many Greek manuscripts, and the text of Sunia, read: τοῦ θελήματος αὐτοῦ, "He led them into the haven of his will", that is, God's; for which others read αὐτῶν ("their"), which Jerome too prefers in writing to the aforesaid Sunia.

(printed under page 366)

(64) ‹anchor: Eminentiorisque, ac beati incorporeorum ordinis (lemma)› · call in col 723

Eminentiorisque, ac beati incorporeorum ordinis. Id est, angelici, angelicam enim virtutem ubique depraedicant sancti, ac in iis, Cyprianus, Fulgentius et Amphilochius, quos Riccardus refert : nulli autem absolute dicunt superioris ordinis quam angelici ; quod is male reddit, eminentioris felicioris que ordinis, quam sint angeli ipsi. Ὑπερκειμένης · Supra humanam utique virtutem, ac per hoc, μακαρίας τάξεως τῶν ἀσωμάτων · beati incorporearum mentium ordinis. Hoc tantum in nobis parte aliqua superior nonnunquam dicta sit, quod angelis σύμφυτος, ut Amphilochius vocat, cognata et a natura, nobis sit πρόσκτητος, ac multo labore comparabilis.

"And of the more eminent and blessed order of the bodiless", that is, the angelic; for the saints everywhere extol angelic virtue, among them Cyprian, Fulgentius and Amphilochius, whom Riccardi cites; but none of them speaks outright of an order higher than the angelic, which he wrongly renders "of an order more eminent and happier than the angels themselves are". Ὑπερκειμένης: above human virtue, that is, and so μακαρίας τάξεως τῶν ἀσωμάτων, "of the blessed order of bodiless minds". It may sometimes have been called in some respect superior only in this, that what is σύμφυτος in the angels, as Amphilochius calls it, inborn and theirs by nature, is in us πρόσκτητος, acquired, and to be won by much labour.

(printed under page 366)

(65) ‹anchor: Duo ordines, principum ac subjectorum (lemma)› · call in col 723

Duo ordines, principum ac subjectorum. Locus pro laconica brevitate Procli obscurior. Praesides istos ac subditos exponit deinde ipsemet ; Deo dicatos homines, et saeculares : ecclesiasticos, et laicos : putemque deesse, τὸ ἀντεχόμενον· quod infra repetens, habet ; expressique in versione. Non video satis, ut sic clare duos hos ordines ex ante dictis auctor colligat : nisi forte quia Christus, cum sit sacerdos et rex excellenti utrumque ratione, sacerdosque ad sacerdotes ac sacri ordinis ministros habeat per se, uti rex ad saeculares ac laicos ; ideo utraque parte constantem habeat Christianam rempublicam, ac utroque jure subjectam. Parum differat divisio haec ἀρχόντων καὶ ἀρχομένων, ab illa Dionysii in Hierarchiam duplicem, quarum altera activa purget, illuminet, consummet, vere illa ἀρχόντων ac praesidum ; passiva altera, haec ipsa ab illa recipiat, eoque ἀρχομένων ac subditorum, quique vel si reges sint, vel si angelicis exculti moribus, summoque gradu ascetae ac Nazaraei (nisi aliud, ac clericatus ordoque sacer, ut fere in nostris, accedat), praesidentiam ejusmodi agentis hierarchiae sub summo hierarcha Christo agnoscant, ac se ea perfici gaudeant

"Two orders, of rulers and of subjects." Because of Proclus's laconic brevity the passage is rather obscure. He himself afterwards explains these rulers and subjects: men dedicated to God, and men of the world; churchmen and laity. And I should think τὸ ἀντεχόμενον is missing, which he has when he repeats this below; I have rendered it in the version. I do not quite see how the author so plainly draws these two orders from what was said before, unless perhaps because Christ, being priest and king each in an eminent way, stands as priest to the priests and ministers of the sacred order, and as king to the men of the world and the laity, and so has a Christian commonwealth made up of both parts and subject to him by both rights. This division of ἀρχόντων καὶ ἀρχομένων, rulers and ruled, would differ little from Dionysius's division into a twofold Hierarchy: one active, which purifies, illuminates and perfects, truly that of the ἀρχόντων and rulers; the other passive, which receives these very things from the first and is therefore that of the ἀρχομένων and subjects. These, even if they are kings, or formed in angelic ways of life, ascetics and Nazarites of the highest degree (unless something else, the clerical state and sacred order, be added, as mostly among us), acknowledge the presidency of that acting hierarchy under Christ the supreme hierarch, and rejoice to be perfected by it

(printed under page 366)

(67) ‹anchor: utriusque pietas› · call in col 723

Dignitatis utriusque pietas, ἑκάστου δηλοῦσθαι ἀξιώματος. Riccardus, τὸ, ἑκάστου refert ad ἐνδύματος · liquet tamen referendum ad ἀξιώματος, satisque intelligi in priori illa voce, nisi Proclus geminatum posuit, ac alterum excidit.

"The piety of each dignity", ἑκάστου δηλοῦσθαι ἀξιώματος. Riccardi refers ἑκάστου to ἐνδύματος ("garment"); but it plainly belongs with ἀξιώματος ("dignity"), and is sufficiently understood in that earlier word, unless Proclus wrote it twice and the second has dropped out.

(printed under page 366)

Page

other: facing Latin version, not set

PG 65:724

θέλοντας ἡμῖν τῆς παρούσης ἀποδημίας, τῆς νενομισμένης μὴ κατολιγωρῆσαι κωπηλασίας· οὕτω γὰρ ἡ διδασκαλικὴ πορία τὴν εὔπλοιαν κτίσεται, καὶ ἡ ἀδελφικὴ συμμαχία τὴν εὔνοιαν ἐπιδείξεται. Ὅμως δὲ ἐξ αὐτοῦ βούλομαι ὑμᾶς ὑπομνῆσαι, ἀδελφοὶ, τοῦ προοιμίου, ὡς οὐκ ἔστιν ἀκίνδυνον τῆς παρθενικῆς ἐπιβῆναι θαλάσσης· καὶ μάλιστα τοὺς ἀήθεις καὶ ξένους τῆς τοιαύτης πορείας. Εἰ γὰρ καὶ πολλοὶ τοῦ τοιούτου πελάγους κατετόλμησαν· ἀλλ' ἀχειμάστως ὀλίγοι διεσώθησαν ἐντεῦθεν, εἰς τὸν ἀκύμονα καὶ εὔδιον λιμένα τοῦ θελήματος τοῦ Θεοῦ.

who wish it, with us, in the present journey, not to neglect the customary rowing; for so the voyage of teaching will establish a fair passage, and the brotherly alliance will show its goodwill. Yet I wish to remind you, brethren, from the very opening, that it is not without danger to set out upon the virginal sea, and above all for those unaccustomed to such a voyage and strangers to it. For though many have ventured upon such an ocean, yet few have come through from it unharmed by storm into the waveless and fair-weathered harbour of the will of God.

Βʹ. Θεῖον γὰρ ὡς ἀληθῶς καὶ λαμπρὸν, καὶ τῆς ὑπερκειμένης καὶ μακαρίας τῶν ἀσωμάτων τάξεως, τὸ ἀμόλυντον τῆς παρθενίας ἔνδυμα· ἐπεὶ καὶ ὁ τῶν ὅλων βασιλεὺς ταύτην περιβαλέσθαι κατεδέξατο τὴν εὐπρεπεστάτην στολήν. Ὁ Κύριος γὰρ, φησὶν, ἐβασίλευσεν· εὐπρέπειαν ἐνεδύσατο. Οὐ μόνον δὲ τὸν ἄθικτον τῆς ἱερατικῆς ἁγνείας ἐνεδύσατο χιτῶνα, ἀλλὰ γὰρ καὶ τὴν ἔντιμον τῆς βασιλικῆς εὐκοσμίας ἠμφιάσατο στολήν. Ἐν οἷς δηλοῦται τὰ δύο τάγματα· τῶν ἀρχόντων καὶ τῶν ἀρχομένων, τῆς ἀληθοῦς παρθενίας, καὶ τῆς εὐσεβοῦς σωφροσύνης. Ἦν γὰρ ὁ αὐτὸς καὶ βασιλεὺς καὶ ἱερεὺς κατὰ τὴν τάξιν Μελχισεδέκ. Ὃν τρόπον καὶ Ἀαρὼν ἐν τοῖς ἔμπροσθεν χρόνοις περιεβάλλετο πορφύραν καὶ βύσσον· σημεῖον μὲν γὰρ τῆς ἀμέμπτου καὶ καθαρᾶς τῶν ἱερέων πολιτείας ἡ βύσσος· τεκμήριον δὲ τῆς ἐμπόνου καὶ ἐναρέτου τῶν βασιλέων διαγωγῆς ἡ πορφύρα, ὁπλιτικοῖς ἱδρῶσι φοινισσομένη· ὡς διὰ τοῦ ἐνδύματος, ἑκάστου δηλοῦσθαι ἀξιώματος τὸ εὐσεβὲς, καὶ ἀνδρεῖον τοῦ φρονήματος· οὕτω καὶ ὁ Κύριος ἐν ἀμφοτέροις γενόμενος· ὡς μὲν ἱερεὺς, τὸν Πατέρα ὑπὲρ πάντων ἐξιλεώσατο· ὡς δὲ βασιλεὺς, τὸν κατὰ πάντων ὁπλιζόμενον διάβολον ἐτροπώσατο.

II. For truly divine and splendid, and belonging to the transcendent and blessed order of the bodiless ones, is the undefiled garment of virginity; since even the King of all deigned to put on this most comely robe. For the Lord, it says, has reigned; He has put on comeliness. And not only did He put on the untouched tunic of priestly purity, but He also clothed Himself in the honourable robe of royal adornment. In which are shown the two orders: of those who rule and those who are ruled, of true virginity and of devout chastity. For He was at once both King and Priest according to the order of Melchizedek. In the same way Aaron also in former times clothed himself in purple and fine linen: for the fine linen is a sign of the blameless and pure life of priests, and the purple, dyed red with the sweat of armed men, a token of the laborious and virtuous conduct of kings; so that by the garment the devoutness of each dignity, and the manliness of the spirit, might be shown. So too the Lord, being in both: as Priest He propitiated the Father on behalf of all; as King He routed the devil, who was arming himself against all.

Γʹ. Ὄντως κηρίον μέλιτος οἱ καλοὶ τῆς παρθενίας λόγοι· ἐκ μὲν τῆς ἀληθοῦς πίστεως ἔχοντες

III. Truly a honeycomb are the good words of virginity: from true faith they have

Editors' notes and page, col. 724

Footnotes

(62) ‹anchor: κτίσεται› · call in col 724 (printed in the Greek only)

Γρ. κτήσεται.

Another reading (γράφεται): κτήσεται ("will acquire").

(printed under page 366, in the left foot, under col. 723; n723 also carries this note with "call not visible", and that copy is the one to drop)

(66) ‹anchor: Ὃν τρόπον› · call in col 724 (printed in the Greek only)

Γρ. γάρ.

Another reading (γράφεται): γάρ ("for").

(printed under page 366)

Page

running head: S. PROCLI CP. EPISCOPI 724
marginal letters: A ‹εφάπτεσθαι θέλοντας ἡμῖν›; B ‹ὅλων βασιλεὺς ταύτην περιβαλέσθαι›; C ‹ὁπλιτικοῖς ἱδρῶσι φοινισσομένη›; D (beside the footnotes, not the text)
old-edition numerals: (none)
other: column opens with ‑εφάπτεσθαι (printed without breathing), the tail of a word hyphenated from col. 721 and set whole there; the tail is not restored here
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τὴν ἡδύτητα· ἐκ δὲ τῆς ἀκριβοῦς πράξεως κεκτημένοι τὴν γλυκύτητα. Αὕτη ὁ λογικὸς τοῦ Θεοῦ παράδεισος, ἐν ᾧ πᾶν ξύλον ὡραῖον εἰς ὅρασιν, τουτέστιν πνευματικὴν θεωρίαν· καὶ καλὸν εἰς βρῶσιν, τὴν πνευματικὴν διδασκαλίαν· καὶ τὸ τῆς ζωῆς πεφύτευται δένδρον, ἡ σωτήριος τοῦ Θεοῦ οἰκονομία· μεθ' ὧν ἐστι καὶ τὸ ξύλον τοῦ εἰδέναι καλοῦ γνωστὸν καὶ πονηροῦ· ἡ παρθενικὴ εὐμορφία, ἐν τῇ προαιρετικῇ γυμνάζουσα τὴν φυσικὴν ἐπιθυμίαν. Αὕτη τῆς ἀληθινῆς ἐπαγγελίας ἡ χώρα, ἐν ᾗ λογικὸν καὶ ἄδολον γάλα, καὶ τὸ πνευματικὸν καὶ ἄφθαρτον πηγάζουσα μέλι, Εἰσάξω γὰρ, φησὶν, ὑμᾶς εἰς γῆν ῥέουσαν γάλα καὶ μέλι· ἵνα οἱ μὲν ἀρχόμενοι, καὶ τῷ κόσμῳ τούτῳ ἀναστρεφόμενοι, τῆς σωφροσύνης ἐπιμελῶνται· οἱ δὲ ἄρχοντες καὶ τῷ Θεῷ ἀνακείμενοι, τῆς ἁγνείας ἀντέχωνται. Διπλοῦς γὰρ ὁ τῆς Ἐκκλησίας χαρακτήρ· ἐν κροσσωτοῖς χρυσοῖς περιβεβλημένη, πεποικιλμένη, πᾶσαν δὲ τὴν τοῦ κάλλους δόξαν, κατὰ τὸ γεγραμμένον, ἔσωθεν ἐπιφερομένη· ἐν μὲν τοῖς βιωτικοῖς ἐκφέρουσα κατὰ τὸν Σολομῶντα, ὡς συκῆ, τῆς σεμνότητος τοὺς ὀλύνθους· ἐν δὲ τοῖς ἱερατικοῖς, κατὰ τὸν αὐτὸν Σολομῶντα, προβάλλουσα ὡς ἄμπελος τῆς χρηστότητος τοὺς κυπρίζοντας βότρυας. Αἱ ἄμπελοι γὰρ ἡμῶν, φησὶ, κυπρίζουσι, καὶ ἡ συκῆ ἐξήνεγκε τοὺς ὀλύνθους αὐτῆς. Κατὰ ταύτην, ὡς οἶμαι, τὴν τάξιν προσήνεγκαν οἱ ἀπόστολοι μετὰ τὴν ἀνάστασιν τῷ Δεσπότῃ, ἰχθύος ὀπτοῦ μέρος, καὶ ἀπὸ μελισσίου κηρίον· σημαίνοντες ἐν τῷ ἰχθύϊ τοὺς ἐκ τῆς ἁλμυρᾶς τῶν κακῶν θαλάσσης, τῷ ἀγκίστρῳ τῆς πίστεως συλληφθέντας λογικοὺς ἰχθύας, κατὰ τὸ εἰρημένον ὑπὸ τοῦ Κυρίου πρὸς τὸν Πέτρον· Ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν· ἐν δὲ τῷ κηρίῳ, τοὺς ἐκ τῶν ἐναρέτων τῆς δικαιοσύνης ἀνθέων, εἰς τὸ ἐνδότατον τῆς καρδίας ἀποθησαυρίζοντας ταμιεῖον, τὸν ὠφέλιμον καὶ προσηνῆ τῆς εὐσεβείας καρπὸν, ὃν βασιλεῖς ὁμοῦ καὶ ἰδιῶται πρὸς τὴν τῆς ψυχῆς προσφέρονται ὑγίειαν. Οὕτω Βούτυρον καὶ μέλι φάγεται· ἐκ τῆς τῶν δύο ταγμάτων ἐπιστροφῆς ἐσθίειν τὸ τικτόμενον παιδίον ἐκ τῆς ἁγίας Παρθένου, διὰ τοὺς νηπιάζοντας τῇ κακίᾳ μετὰ τὸν μυστικὸν τῆς κολυμβήθρας τόκον.

the sweetness, and from exact practice they have acquired the delight. She is the rational paradise of God, in which is every tree fair to the sight, that is, spiritual contemplation, and good for food, spiritual teaching; and there is planted the tree of life, the saving economy of God; with which is also the tree of knowing good and evil: virginal comeliness, exercising natural desire in the faculty of choice. She is the land of the true promise, in which is the rational and guileless milk, and which springs with the spiritual and incorruptible honey: For I will bring you, it says, into a land flowing with milk and honey; so that those who are ruled, and who live in this world, may take care for chastity, while those who rule and are dedicated to God may hold fast to purity. For twofold is the character of the Church: clothed in golden fringes, adorned in many colours, and bearing all the glory of her beauty within, as it is written; in the affairs of this life putting forth, as Solomon says, like a fig tree, the green figs of gravity; and in the priestly, as the same Solomon says, putting out like a vine the blossoming clusters of goodness. For our vines, it says, are in blossom, and the fig tree has put forth its green figs. According to this order, I think, the apostles after the resurrection offered the Lord a piece of broiled fish and a honeycomb from the hive: signifying by the fish the rational fish caught by the hook of faith out of the salt sea of evils, according to what was said by the Lord to Peter: From now on you shall be catching men; and by the honeycomb, those who from the virtuous flowers of righteousness lay up in the innermost storeroom of the heart the profitable and gentle fruit of devotion, which kings and private persons alike take for the health of the soul. Thus Butter and honey shall He eat: the Child born of the holy Virgin is to eat from the conversion of the two orders, for the sake of those who are infants in malice after the mystical birth from the font.

Δʹ. Ἐκ ταύτης τοιγαροῦν ὁ Ἰωάννης μεταλαμβάνων τῆς τροφῆς, τῆς ἀχράντου κατηξιώθη ἅψασθαι κορυφῆς Κυρίου· ταύτης ἀπολαύων τῆς βρώσεως,

IV. Partaking, therefore, of this food, John was counted worthy to touch the spotless head of the Lord; enjoying this food,

Editors' notes and page, col. 725

Footnotes

(70) ‹anchor: ἐσθίειν› · call in col 725 (printed in the Greek only)

Ἴσ. ἐσθίων.

Perhaps (ἴσως) ἐσθίων ("eating").

(printed under page 367)

Footnotes

(16) ‹anchor not visible on this page foot› · call in col 726

Gen. II, 9.

Genesis 2:9.

(printed under page 367)

(17) ‹anchor not visible on this page foot› · call in col 726

ibid. 19.

Same chapter, verse 19.

(printed under page 367)

(18) ‹anchor not visible on this page foot› · call in col 726

ibid. 20.

Same chapter, verse 20.

(printed under page 367)

(19) ‹anchor not visible on this page foot› · call in col 726

I Petr. II, 2.

1 Peter 2:2.

(printed under page 367)

(20) ‹anchor not visible on this page foot› · call in col 726

Exod. XXXIII, 3.

Exodus 33:3.

(printed under page 367)

(21) ‹anchor not visible on this page foot› · call in col 726

Psal. XLIV, 14.

Psalm 44:14.

(printed under page 367)

(22) ‹anchor: protulit grossos suos› · call in col 726

Cant. II, 13.

Song of Songs 2:13.

(printed under page 367)

(23) ‹anchor: et favum mellis› · call in col 726

Luc. XXIV, 42.

Luke 24:42.

(printed under page 367)

(24) ‹anchor: eris homines capiens› · call in col 726

Luc. V, 10.

Luke 5:10.

(printed under page 367)

(25) ‹anchor: et mel comedet› · call in col 726

Isa. VII, 15.

Isaiah 7:15.

(printed under page 367)

(26) ‹anchor: parvulos malitia› · call in col 726

I Cor. XIV, 20.

1 Corinthians 14:20.

(printed under page 367)

(68) ‹anchor: In parte animi volente (lemma)› · call in col 726 (call not visible on this page foot)

In parte animi volente. Significare videtur, pulcra virginum specie sollicitari humanam cupiditatem ac exerceri, uti per lignum scientiae boni et mali, cupiditas Adae in paradiso sollicitata ac exercita fuit ; seu esse eadem ratione occasionem peccati, ut quis ea se incautius demulceri permittat. Riccardus : Virgineus decor effrenem coercens naturae cupiditatem. At ubi ea cum ligno scientiae analogia ? Num vero illud Adae cupiditatem coercuit ? Possit quoque naturalis cupiditas in bonum sumi, idque magis velit Proclus, quam exerceat ac provocet virginitatis species ac decor. Nam neque ipse ligni scientiae boni et mali appetitus malus erat, ut ordinatus fuisset, et pro tempore statuto a Deo, uti Gregorius Nyssenus et alii.

"In the willing part of the soul." He seems to mean that human desire is stirred and exercised by the fair beauty of virgins, as Adam's desire in paradise was stirred and exercised by the tree of the knowledge of good and evil; or that it is, in the same way, an occasion of sin if one lets oneself be too incautiously charmed by it. Riccardi: "virginal beauty restraining the unbridled desire of nature". But where then is the analogy with the tree of knowledge? Did that tree restrain Adam's desire? Natural desire may also be taken in a good sense, and Proclus may rather mean that the beauty and loveliness of virginity exercises and provokes it. For the very appetite for the tree of the knowledge of good and evil was not evil, had it been ordered, and kept to the time appointed by God, as Gregory of Nyssa and others hold.

(printed under page 367)

(69) ‹anchor: et mel comedet› · call in col 726

Butyrum et mel comedet. Verba sunt Isa. VII, 15, in virginis dicta filium : qui quidem πρωτοτύπως est ipse Christus : ex eo autem, omnes malitia parvuli a mystici lavacri partu, qui et ipsi sanctae virginis Ecclesiae filii sunt, butyrumque et mel comedunt in signum innocentiae. Sic plana Procli allegoria, non qualem Riccardus repraesentat. Nec ille quidquam alludit ad sanctissimum morem impertiendi Eucharistia recens baptizatos, ut ipse vult, sed ad illum alium quem diximus, dandi eis in cibum butyrum et mel.

"He shall eat butter and honey." These are the words of Isaiah 7:15, spoken of the virgin's son, who in the first and original sense (πρωτοτύπως) is Christ himself; but after him all who are little ones in malice from the birth of the mystical laver, who are themselves also sons of the holy virgin Church, eat butter and honey as a sign of innocence. So Proclus's allegory is plain, not such as Riccardi represents it. Nor does he allude at all to the most holy custom of giving the Eucharist to the newly baptized, as Riccardi would have it, but to that other custom we have mentioned, of giving them butter and honey to eat.

(printed under page 367)

Footnotes

(27) ‹anchor not visible on this page foot› · call in col 727

Matth. III, 4.

Matthew 3:4.

(printed under page 368)

(28) ‹anchor: baptizat in Spiritu sancto› · call in col 727

Joan. I, 33.

John 1:33.

(printed under page 368)

(29) ‹anchor: omni credenti› · call in col 727

Rom. X, 4.

Romans 10:4.

(printed under page 368)

(30) ‹anchor: impossibile est placere› · call in col 727

Hebr. XI, 6.

Hebrews 11:6.

(printed under page 368)

(31) ‹anchor: bit vitam aeternam› · call in col 727

Joan. III, 36.

John 3:36.

(printed under page 368)

(71) ‹anchor: Summi frutices (lemma)› · call in col 727 (call not visible on this page foot)

Summi frutices, ἀκρίδες. Vulg. Locustae : aequivoca voce Graeca ad utrumque. Multi Patres eam Procli expositionem sequuntur, ac in iis, praeceptor ejus Chrysostomus, cum aliis locis, cum homilia de Poenitentia, et in Decollationem ejusdem Joannis, quam ex Reg. ms. integram nuper edidi. Male Riccardus, et contra fidem interpretis, sensu alio exponit, quam Proclus velit : Esca ejus erat, locustae.

"The tips of shrubs", ἀκρίδες. The Vulgate has "locusts"; the Greek word is ambiguous and can mean either. Many Fathers follow this interpretation of Proclus's, among them his teacher Chrysostom, in other places and in the homily on Penance, and on the Beheading of the same John, which I recently published complete from the Royal manuscript. Riccardi wrongly, and against a translator's duty, renders it in a sense other than Proclus intends: "His food was locusts."

(printed under page 368)

(72) ‹anchor: Quam procul a saeculi agro (lemma)› · call in col 727 (call not visible on this page foot)

Quam procul a saeculi agro, πολὺ τῆς κοσμικῆς ἀπῴκισται χώρας. Nihil clarius ; at non clarum satis Riccardo ita reddenti : alte in hujus mundi campo condita residet : nemo certe eum sensum dederit τοῦ, ἀποικίζεσθαι.

"How far from the field of the world", πολὺ τῆς κοσμικῆς ἀπῴκισται χώρας. Nothing is clearer; but it was not clear enough to Riccardi, who renders "it lies hidden deep in the field of this world". Certainly no one would give ἀποικίζεσθαι ("to be removed to a far settlement") that sense.

(printed under page 368)

(73) ‹anchor: Perflatili vaporatione (lemma)› · call in col 727 (call not visible on this page foot)

Perflatili vaporatione, εὐριπίστου ἀναθυμιάσεως. Ut constans in allegoria, fumum fumo declaret, ac sic habere Joannis animum ad carnalium cupiditatum fumos, uti mel silvestre ad fumum naturalem, et quo domesticae apes sollicitari solent. Parerga hic notata de Euripo, nec ab eo fumus sive vapor dicitur εὐρίπιστος, sed a ῥιπίζω, cujus nota significatio.

"By a blown vapour", εὐριπίστου ἀναθυμιάσεως. Keeping to his allegory, he explains smoke by smoke: John's soul stands to the smoke of carnal desires as wild honey to natural smoke, by which domestic bees are commonly stirred up. The remarks noted here about the Euripus are beside the point; the smoke or vapour is not called εὐρίπιστος from that, but from ῥιπίζω ("to fan"), whose meaning is well known.

(printed under page 368)

(74) ‹anchor: Necdum credens in Dominum (lemma)› · call in col 727 (call not visible on this page foot)

Necdum credens in Dominum. Fide nimirum explicatiori, ac credens venisse, quod ejus illata verba plane declarant ; facitque hoc ad testimonii de Christo certitudinem, ad quod perhibendum solo divino instinctu ac afflatu inductus sit. Non potuit a parentibus discere, qui defuncti sunt brevi post ejus nativitatem : at nec ab aliis, cum extra omnem humanam consuetudinem ageret in deserto, usque ad tempus ostensionis suae, quando Spiritus illic Domini super eum factus est. Quae adduntur, velut non placeret non esset visurus Deum, etc., ampliatione quadam exponenda sunt, ut intelligantur pro eo tempore quo fides sufficienter proposita foret ; ac quando jam explicator quaereretur : quo etiam modo potest exponi sententia Chrysostomi hom. De fide et lege naturae tom. VI Ducaei, cum videtur docere, non fuisse Cornelium vere justum, ante quam a Petro doceretur. Non fuisse ejus in utero exsultationem motum liberum, et quo Deum vere agnoverit, tenet sanctus doctor III part. quaest. 17, art. 3 et 6, in quod etiam inclinat Augustinus epist. LVII Ad Dardanum.

"Not yet believing in the Lord." With a more explicit faith, that is, and believing that he had come, as the words quoted from him plainly show; and this serves the certainty of his testimony to Christ, to bear which he was moved by divine prompting and inspiration alone. He could not have learned it from his parents, who died soon after his birth, nor from others, since he lived in the desert apart from all human company until the time of his showing, when the Spirit of the Lord came upon him there. What is added, as that he would not please and would not see God, etc., must be explained with a certain broadening, so as to be understood of the time when faith had been sufficiently set forth and a more explicit faith was by then required. In the same way one can explain the opinion of Chrysostom in the homily On faith and the law of nature (vol. VI of Ducaeus), where he seems to teach that Cornelius was not truly just before he was taught by Peter. That his leaping in the womb was not a free act, by which he truly recognized God, is held by the holy Doctor, Part III, question 17, articles 3 and 6; Augustine also inclines to this in Letter 57, To Dardanus.

(printed under page 368)

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other: facing Latin version, not set

PG 65:728

τῆς ἀγγελικῆς γέγονε τάξεως. Ἦν γὰρ ἡ τροφὴ αὐτοῦ ἀκρίδες, καὶ μέλι ἄγριον· τὸ ἀκρότατον τῆς ἀμέμπτου πολιτείας, καὶ τὸ καθαρώτατον τῆς ἀσπίλου ἁγνείας. Καὶ καλῶς ἀγρίαν τὴν τοιαύτην ὁ εὐαγγελιστὴς ἐκάλεσε μετάληψιν· δυσθήρατον γὰρ τῆς παρθενίας τὸ εἶδος, καὶ πολὺ τῆς κοσμικῆς ἀπῴκισται χώρας τοῦτο τὸ φυτόν· καὶ τάχα ὀλίγοι ἴσχυσαν καταμαθεῖν τὴν τούτου ποιότητα. Νοείσθω δὲ καὶ ἑτέρως τὸ ἐσθίειν ἄγριον μέλι τὸν προφήτην· πρῶτον μὲν, ὅτι τὸν τῆς διανοίας ὀφθαλμὸν καθαρὸν ἐφύλαττεν ἐκ τῆς εὐριπίστου τῶν σαρκικῶν ὀρέξεων ἀναθυμιάσεως. Κατὰ γὰρ ἰατρικὸν λόγον, ἀπαράβατον τῷ τεθολωμένῳ ὀφθαλμῷ τὸ ἀκάπνιστον μέλι. Μετὰ δὲ ταῦτα, ὅτι μηδέπω πιστεύσας ἐπὶ τὸν Κύριον, μηδὲ τὸν αὐχένα ὑποβαλὼν τῆς ψυχῆς ὑπὸ τὸν εὐαγγελικὸν ζυγὸν, μεθ' ἡδονῆς τὸν ἀπεξενωμένον, καὶ ἰταμὸν μετήρχετο βίον, τῷ γλυκεῖ τῆς νομικῆς κυήσεως τρεφόμενος φρονήματι. Οὐ γὰρ οἰκείᾳ γνώμῃ. ἀλλὰ κελευσθεὶς ὑπὸ τοῦ Θεοῦ τὸν Ἰορδάνην κατέλαβε. Κἀγὼ γὰρ, φησὶν, οὐκ ᾔδειν αὐτόν· ἀλλ' ὁ πέμψας με βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν· Ἐφ' ὃν ἂν ἴδῃς τὸ Πνεῦμα καταβαῖνον ὡσεὶ περιστερὰν, καὶ ἐρχόμενον ἐπ' αὐτὸν, οὗτός ἐστιν ὁ βαπτίζων ἐν Πνεύματι ἁγίῳ. Διὰ ταύτην ἔστιν εἰπεῖν τὴν αἰτίαν, [ὅτι ἡ τροφὴ αὐτοῦ ἦν μέλι ἄγριον·] ἄγριον γάρ ἐστι τὸ μέλι τῆς ἁγνείας. Πλήρωμα γὰρ νόμου Χριστὸς, εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι· χωρὶς δὲ πίστεως, ἀδύνατον εὐαρεστῆσαι. Καὶ, Ὁ μὴ πιστεύων εἰς τὸν Υἱὸν, οὐκ ὄψεται ζωὴν αἰώνιον.

became one of the angelic order. For his food was locusts and wild honey: the topmost height of a blameless life, and the purest of spotless purity. And well did the evangelist call such a fare wild: for the form of virginity is hard to hunt down, and this plant has settled far from the land of the world, and perhaps few have been able to learn its quality. But let the prophet's eating wild honey be understood in another way too: first, that he kept the eye of his mind clean from the wind-tossed fumes of the desires of the flesh. For by medical reasoning, honey taken without smoke is not to be passed over for a clouded eye. And after this, that, not yet having believed in the Lord, nor having put the neck of his soul under the yoke of the Gospel, he pursued with pleasure a life estranged and bold, nourished by the sweet thought of the birth foretold in the law. For it was not by his own judgement, but at God's command, that he came to the Jordan. For I, he says, did not know Him: but He who sent me to baptize in water, He said to me: He upon whom you shall see the Spirit coming down like a dove, and coming upon Him, this is He who baptizes in the Holy Spirit. For this reason one may say [that his food was wild honey]: for the honey of purity is wild. For Christ is the fulfilment of the law, unto righteousness for everyone who believes; and without faith it is impossible to please. And: He who does not believe in the Son shall not see eternal life.

Εʹ. Ὅσοι οὖν τὴν λαμπάδα τῆς ἁγνείας ἄσβεστον διετήρησαν, τὸν ἀμαράντινον ἀνεδήσαντο στέφανον τῆς ἀφθαρσίας· ὅσοι τὸν τῆς σωφροσύνης ἀτίμητον περιεποιήσαντο χιτῶνα, εἰς τὸν μυστικὸν τῆς δικαιοσύνης παραληφθήσονται νυμφῶνα. Ὅσοι τοῦ ἀγγελικοῦ πλησιέστερον γεγόνασι βαθμοῦ, γνησιώτεροι τοῦ Δεσποτικοῦ κατατρυφήσουσι μακαρισμοῦ. Διὰ τοῦτο, ὅσοι τῆς Δεσποτικῆς ἐγεύσαντο γλυκύτητος, τῆς εὐαγγελικῆς ἐπελάβοντο ἀκρότητος. Ὅσοι τοῦ οἴνου καὶ

V. As many, then, as have kept the lamp of purity unquenched have bound on the unfading crown of incorruption; as many as have gained for themselves the priceless tunic of chastity will be received into the mystical bridal chamber of righteousness. As many as have come nearer to the angelic rank will more truly delight in the Lord's blessedness. Therefore, as many as have tasted the Lord's sweetness have laid hold of the height of the Gospel. As many as of wine and

Editors' notes and page, col. 728

Footnotes

(75) ‹anchor: καὶ ἐρχόμενον› · call in col 728 (printed in the Greek only)

Apud Joan. μένον.

In John the word is μένον ("remaining").

(printed under page 368)

Page

running head: S. PROCLI CP. EPISCOPI 728
marginal letters: A ‹τῆς ἀγγελικῆς γέγονε τάξεως›; B ‹γελικὸν ζυγὸν, μεθ' ἡδονῆς›; C ‹Ε΄. Ὅσοι οὖν τὴν λαμπάδα›; D (beside the footnotes, not the text)
old-edition numerals: (none)

PG 65:729

τῶν σικέρων ἀπέχονται τῆς ἡδυπαθείας, ἐκ τοῦ καινοῦ γεννήματος εὐφρανθήσονται τῆς ζωηφόρου φυτείας. Ὅσοι τὸν σωματικὸν ῥῶγα ἄφθαρτον ἐκτήσαντο, τὸν πνευματικὸν καρπὸν τῆς εὐλογίας ἄφθονον ἐδρέψαντο. Ὃν τρόπον, φησὶν, εὑρέθη ὁ ῥὼξ ἐν τῷ βότρυϊ, καὶ ἐροῦσι· Μὴ λυμαίνεσθε αὐτὸν, ὅτι εὐλογία Κυρίου ἐστί. Λέγει δὲ τὸν μακάριον Ἰωάννην τὸν εὐαγγελιστὴν, μόνον διαφυλαχθέντα καὶ σώματι καὶ πνεύματι ἄσπιλον ἐν τῷ ἀποστολικῷ βότρυϊ μέχρι σταφιδώσεως, τουτέστι, μέχρι βαθυτάτου γήρως. Τοῦτο τὸ πρῶτον τοῦ Θεοῦ καὶ ἐξαίρετον δῶρον· τοῦτο τὸ φωτιστικὸν ἔλαιον τῆς διανοίας· τοῦτο τὸ καθαρὸν τῆς εὐοδίας θυμίαμα· τοῦτο τὸ πολύτιμον τῆς καρδίας μύρον· τοῦτο τὸ δόκιμον τῆς ψυχῆς ἄρωμα· τοῦτο τὸ ἀπαθέστατον τοῦ εὐώδους σώματος ἄνθος. Διὰ τοῦτο τὸ δῶρον ἀποθανὼν Ἄβελ ἔτι λαλεῖ. Ὧν γὰρ ἡ λαμπὰς μὴ σβέννυται τῆς παρθενίας, τούτων ἀθάνατον μένει τὸ κλέος τῆς ἁγνείας. Διὰ τοῦτο τὸ δῶρον μένει ἱερεὺς ὁ Μελχισεδὲκ εἰς τὸν αἰῶνα. Διὰ τοῦτο τὸ δῶρον τοῦ Δεσποτικοῦ πάθους γίνεται τύπος ὁ Ἰσαάκ. Διὰ τοῦτο τὸ δῶρον Θεὸς τοῦ Φαραὼ χειροτονεῖται ὁ Μωϋσῆς. Διὰ τοῦτο τὸ δῶρον τὰς δευτερευούσας τῆς βασιλικῆς ἀξίας ἡνίας παραλαμβάνει ὁ Ἰωσήφ. Διὰ τοῦτο τὸ δῶρον τοῖς σωματικοῖς πεζεύει ποσὶν ὁ Ἠλίας τὸν αἰθέρα. Διὰ τοῦτο τὸ δῶρον ἐκριζοῦν καὶ κατασκάπτειν τὰς βασιλείας ἐγχειρίζεται ὁ Ἱερεμίας. Διὰ τοῦτο τὸ δῶρον τῶν ἀνημέρων θηρίων ἐμφράττει τὸ στόμα ὁ Δανιήλ. Διὰ τοῦτο τὸ δῶρον φυλάττονται ἐν τῇ φοβερᾷ καμίνῳ οἱ τρεῖς παῖδες ἀβλαβεῖς. Διὰ τοῦτο τὸ δῶρον υἱοὶ βροντῆς προσαγορεύονται οἱ δύο τοῦ Ζεβεδαίου υἱοί. Διὰ τοῦτο τὸ δῶρον πιστὸς καθίσταται καὶ φίλος τοῦ οὐρανίου νυμφίου ὁ Ἰωάννης. Καὶ συντόμως εἰπεῖν· διὰ τοῦτο τὸ δῶρον μήτηρ γίνεται τοῦ Δεσπότου τῶν ἀγγέλων, ἡ ἐκ τοῦ γένους τῶν ἀνθρώπων καταγομένη, καὶ ἐκ τοῦ χοϊκοῦ διηρτημένη φυράματος. Ἐγκύμων ηὑρέθη γενομένη ἐκ Πνεύματος ἁγίου.

[those who] abstain from the self-indulgence of strong drink shall be gladdened by the new fruit of the life-bearing planting. All who have kept the bodily grape incorrupt have gathered the spiritual fruit of the blessing in abundance. As, He says, the grape is found in the cluster, and they shall say: Do not destroy it, for it is a blessing of the Lord. And He means the blessed John the evangelist, who alone was kept spotless in body and in spirit in the apostolic cluster until he was dried like a raisin, that is, until extreme old age. This is the first and choicest gift of God; this is the illuminating oil of the mind; this is the pure incense of sweet fragrance; this is the precious ointment of the heart; this is the approved spice of the soul; this is the most passionless flower of the fragrant body. Because of this gift Abel, though dead, still speaks. For those whose lamp of virginity is not quenched, the renown of their chastity abides immortal. Because of this gift Melchizedek remains a priest for ever. Because of this gift Isaac becomes a type of the Lord's passion. Because of this gift Moses is appointed god of Pharaoh. Because of this gift Joseph takes up the reins of second rank in royal dignity. Because of this gift Elijah treads the upper air on bodily feet. Because of this gift Jeremiah is entrusted with rooting up and pulling down kingdoms. Because of this gift Daniel stops the mouth of the savage beasts. Because of this gift the three youths are kept unharmed in the fearful furnace. Because of this gift the two sons of Zebedee are named sons of thunder. Because of this gift John is established as the faithful one and friend of the heavenly Bridegroom. And, to speak briefly: because of this gift she who is descended from the race of men, and hangs from the earthly lump, becomes mother of the Lord of the angels. She was found to be with child of the Holy Spirit.

Ϛʹ. Ἐπειδὴ τοίνυν τρέχων ὁ λόγος τὸ δεύτερον κατέλαβε καταπέτασμα, ἐν ᾧ ξένης ὑποδείκνυται ὁδοῦ τὸ ἴχνος· ἀφανοῦς καινοτομεῖται πορείας ἡ τρίβος· τῆς δευτέρας ἀνοίγεται σκηνῆς τὰ προπύλαια· οὕτως ἀναφαίνεται τὰ ἀπρόσιτα· ἀναλάμπεται τῶν ἀθεάτων τὸ πρόσωπον· φανεροῦται τὸ ὑπὸ τῶν χερουβὶμ σκιαζόμενον ἱλαστήριον. Χριστὸς γὰρ, φησὶ, παραγενόμενος ἀρχιερεὺς τῶν μελλόντων ἀγαθῶν, διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς, οὐ χειροποιήτου· τουτέστιν, οὐ ταύτης τῆς κτίσεως· εἰσῆλθεν ἐφάπαξ εἰς τὰ Ἅγια. Ἆρα καὶ μετὰ τὴν ἀποστολικὴν μαρτυρίαν τολμῶσί τινες κατὰ

VI. Since, then, the discourse in its course has reached the second veil, in which is shown the track of a strange road, the path of an unseen journey is newly opened, the forecourts of the second tabernacle are thrown open; so the unapproachable things come to light, the face of things unseen shines forth, the mercy-seat overshadowed by the cherubim is made manifest. For Christ, He says, having come as high priest of the good things to come, through the greater and more perfect tabernacle not made with hands, that is, not of this creation, entered once for all into the Holies. Do some, then, even after the apostolic testimony, dare against

Editors' notes and page, col. 729

Footnotes

(76) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Vat. εὑρεθήσεται.

The Vatican manuscript reads εὑρεθήσεται ("will be found").

(printed under page 369)

Footnotes

(32) ‹anchor not visible on this page foot› · call in col 730

Isa. LXV, 8.

Isaiah 65:8.

(printed under page 369)

(33) ‹anchor not visible on this page foot› · call in col 730

Hebr. XI, 4.

Hebrews 11:4.

(printed under page 369)

(34) ‹anchor not visible on this page foot› · call in col 730

Hebr. VII, 3.

Hebrews 7:3.

(printed under page 369)

(35) ‹anchor not visible on this page foot› · call in col 730

Gen. XXII, 2.

Genesis 22:2.

(printed under page 369)

(36) ‹anchor not visible on this page foot› · call in col 730

Exod. VII, 1.

Exodus 7:1.

(printed under page 369)

(37) ‹anchor: dignitatis habenas suscipit› · call in col 730

Gen. XLI, 40.

Genesis 41:40.

(printed under page 369)

(38) ‹anchor: incedit per aethera› · call in col 730

IV Reg. II, 11.

4 Kings (2 Kings) 2:11.

(printed under page 369)

(39) ‹anchor: funditus evertat› · call in col 730

Jer. I, 10.

Jeremiah 1:10.

(printed under page 369)

(40) ‹anchor: obstruit Daniel› · call in col 730

Dan. VI, 22.

Daniel 6:22.

(printed under page 369)

(41) ‹anchor: horribili servantur› · call in col 730

Dan. III, 49.

Daniel 3:49.

(printed under page 369)

(42) ‹anchor: filii nuncupantur› · call in col 730

Marc. V, 17.

Mark 5:17 (so printed; the naming of the sons of Zebedee is Mark 3:17).

(printed under page 369)

(43) ‹anchor: coelestis constituitur› · call in col 730

Joan. III, 29.

John 3:29.

(printed under page 369)

(44) ‹anchor: de Spiritu sancto› · call in col 730

Matth. I, 18.

Matthew 1:18.

(printed under page 369)

(45) ‹anchor: semel in Sancta› · call in col 730

Hebr. IX, 11, 12.

Hebrews 9:11–12.

(printed under page 369)

(77) ‹anchor: Isaac Dominicae passionis typus (lemma)› · call in col 730 (call not visible on this page foot)

Isaac Dominicae passionis typus. Qui adhuc virgo sit jussus offerri, quanquam postea dederit conjugio operam ; uti et Moyses prius dederat, post tantam illam Domino assiduitatem deinceps continens, ut sanctus Epiphanius explicat haer. LXXVIII, ut non solum παρθενίαν et omnimodam ἁγνείαν, virginitatem ac perfectam castimoniam, qualis fuit utriusque Joannis, decetque Deo sacros homines, commendet ac laudet ; verum etiam σωφροσύνην ac pudicitiam, quae deceat saeculares ac homines Christiana sobrietate quandoque conjugiis utentes. De aliis, Elia, Daniele, tribus pueris, Jacobo, etc., videri potest Riccardus, ac quos ille citat, Hieronymus, Epiphanius, etc.

"Isaac, a type of the Lord's Passion." He was ordered to be offered while still a virgin, though afterwards he gave himself to marriage; as Moses too had done earlier, and after his long close attendance on the Lord lived continently from then on, as Saint Epiphanius explains, Heresy 78. So he commends and praises not only παρθενία and complete ἁγνεία, virginity and perfect chastity, such as that of both Johns and as befits men consecrated to God, but also σωφροσύνη and modesty, such as befits people of the world and those who at times use marriage with Christian sobriety. On the others, Elijah, Daniel, the three young men, Jacob, etc., see Riccardi and those he cites, Jerome, Epiphanius, etc.

(printed under page 369)

Footnotes

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Dan. II, 34.

Daniel 2:34.

(printed under page 370)

(47) ‹anchor not visible on this page foot› · call in col 731

Hebr. X, 29.

Hebrews 10:29.

(printed under page 370)

(48) ‹anchor not visible on this page foot› · call in col 731

Exod. III, 5.

Exodus 3:5.

(printed under page 370)

(49) ‹anchor: aquas (80) excalefaceret› · call in col 731

Isa. LXIV, 2.

Isaiah 64:2.

(printed under page 370)

(50) ‹anchor: luce ambulat, non offendit› · call in col 731

Joan. XI, 9.

John 11:9.

(printed under page 370)

(51) ‹anchor: ferant super terram› · call in col 731

Psal. LXXII, 9.

Psalm 72:9.

(printed under page 370)

(52) ‹anchor: de Spiritu sancto› · call in col 731

Matth. I, 18.

Matthew 1:18.

(printed under page 370)

(53) ‹anchor: suum primogenitum› · call in col 731

ibid. 25.

Same chapter, verse 25.

(printed under page 370)

(78) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Γρ. ἑαυτόν.

Another reading (γράφεται): ἑαυτόν ("himself").

(printed under page 370)

(79) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Ἴσ. τὴν ἀκανθώδη φύσιν.

Perhaps (ἴσως) τὴν ἀκανθώδη φύσιν ("the thorny nature").

(printed under page 370)

(80) ‹anchor: aquas (80) excalefaceret› · call in col 731

Gentilium aquas, τὰ ἐθνικὰ ὕδατα θερμάνῃ. Subjuncta verba, κατὰ τὸ γεγραμμένον · palam indicant alludi ad Scripturae locum aliquem ; nec alius occurrit quam qui exstat (Isa. LXIV, 2) quo Dominicus adventus instar ignis significatur, facientis ebullire ac effervere aquas. המסים מים תבעה אש. Pagninus : Sicut aquam bullire facit ignis. Vulg. aquae arderent igni. Significatur effectus divini adventus ad vindictam, tametsi Proclus allegoriam transfert ad adventum Domini ad salutem, quo vere efferbuerunt aquae gentilium divino ejus igne. LXX : Καὶ κατακαύσει πῦρ τοὺς ὑπεναντίους · Et comburet ignis adversarios : quod ipsum potuit respicere Proclus, ac tum ex eo, tum ex aliis, ac Hebraica veritate, habere τὰ ἐθνικὰ ὕδατα. Siquidem, Aquae multae ; populi multi (Apoc. XVII, 15).

"The waters of the Gentiles", τὰ ἐθνικὰ ὕδατα θερμάνῃ. The words that follow, κατὰ τὸ γεγραμμένον ("as it is written"), plainly show an allusion to some passage of Scripture; and none comes to mind but the one in Isaiah 64:2, where the Lord's coming is signified as like a fire that makes waters boil and seethe: המסים מים תבעה אש. Pagnini: "As fire makes water boil." The Vulgate: "the waters would burn with fire." The effect signified is that of the divine coming for vengeance, although Proclus turns the allegory to the Lord's coming for salvation, at which the waters of the Gentiles truly boiled up with his divine fire. The Septuagint: Καὶ κατακαύσει πῦρ τοὺς ὑπεναντίους, "And fire shall burn up the adversaries"; Proclus may have had this very text in view, and drawn τὰ ἐθνικὰ ὕδατα both from it and from other places and from the Hebrew original. For "many waters" are "many peoples" (Rev. 17:15).

(printed under page 370)

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other: facing Latin version, not set

PG 65:732

τοὺς ἄφρονας λέγειν· Οὐκ ἔστι Θεὸς, ὁ καὶ γεννηθεὶς, καὶ προελθὼν ἐκ τῆς μείζονος καὶ τελειοτέρας σκηνῆς; Πῶς δὲ καθ' ἡμᾶς ἦν κοινὸς ἄνθρωπος, ὁ ἐκ τοῦ παρθενικοῦ ὄρους ἄνευ χειρῶν τμηθεὶς λίθος; ὃν ὁ καταπατήσας, τουτέστι, τοῖς ἐκ γῆς διαπλασθεῖσι συναριθμήσας, ἀσυγγνώστοις ἐκδίδοται τιμωρίαις· Πόσῳ γὰρ, φησὶ Παῦλος, χείρονος ἀξιωθήσεται τιμωρίας, ὁ τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας, καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος; Καταθαῤῥήσωμεν, εἰ δοκεῖ, τοῦ ἡγιασμένου τῆς δευτέρας σκηνῆς τόπου, λυθέντος τοῦ νεκροῦ ὑποδήματος τοῦ συμπεποδισμένου τρόπου· οὔτε γὰρ ὁ ἱερεὺς εἰς τὸ ἄδυτον εἰσέρχεται, ἐὰν μὴ πάσης ἑαυτοῦ χωρίσῃ λογισμῶν ἀτοπίας· οὔτε ὁ Μωϋσῆς, τὸ μέγα τῆς Δεσποτικῆς οἰκονομίας δύναται ὄψεσθαι ὅραμα, ἐὰν μὴ πάντα παρέλθῃ τὰ ἀνθρώπινα πράγματα. Οὕτω γὰρ ἔμαθεν ἡ ἀκανθώδης τῶν ἀνθρώπων φύσις, τῇ φωτιστικῇ, οὐ τῇ καυστικῇ θεότητος κοινωνεῖν φύσει. Σύμβολον γὰρ ἔφερεν ἡ προσομιλοῦσα βάτος τότε τῷ πυρὶ, τῆς ἀσπόρως συλλαβούσης Παρθένου τὸ φῶς τὸ ἀληθινόν· τὸν ἥλιον τῆς δικαιοσύνης, τὸν ἐκ τούτου ἀνατέλλοντα τοῦ ἀμολύντου παστοῦ, ἵνα τὰ ἐθνικὰ ὕδατα θερμάνῃ, κατὰ τὸ γεγραμμένον· ἵνα τῇ θερμότητι τῆς ἀγαθότητος, τὸν κρυμὸν διαλύσῃ τῆς διαβολικῆς δεινότητος· ἵνα τῇ λαμπρότητι τῆς θεότητος, τὴν νύκτα ἐκδιώξῃ τῆς ἀγνωσίας· ἵνα ταῖς φωτιστικαῖς ἀκτῖσι, τὴν ὑπ' αὐτοῦ γεναμένην καταυγάσῃ κτίσιν· ἵνα μηκέτι μηδεὶς προσκόπτῃ εἰς τὴν παρθενικὴν τῆς χάριτος ἡμέραν, ἐν τῷ φωτὶ τῆς ὀρθοδοξίας περιπατῶν κατὰ τὴν ὁροθετηθεῖσαν ἀσφαλῆ πίστιν, ἐν τῇ δωδεκαπλέθρῳ χώρᾳ τῶν ἀποστόλων, κατὰ τὸ εἰρημένον· Οὐχὶ δώδεκα ὧραί εἰσι τῆς ἡμέρας; ἐάν τις ἐν τῷ φωτὶ περιπατεῖ, οὐ προσκόπτει.

the fools to say: He is not God, who was both born and came forth from the greater and more perfect tabernacle? And how was he a common man like us, the stone cut without hands from the virginal mountain? He who has trampled on Him, that is, has numbered Him with those formed from the earth, is handed over to unpardonable punishments. For how much worse punishment, says Paul, shall he be thought to deserve who has trampled on the Son of God, and counted the blood of the covenant common? Let us take courage, if it seems good, [and approach] the sanctified place of the second tabernacle, having loosed the dead sandal of our entangled way of life; for neither does the priest enter into the sanctuary unless he separates himself from all absurdity of thoughts, nor can Moses see the great sight of the Lord's dispensation unless he passes beyond all human affairs. For thus the thorny nature of men learned to share in the illuminating, not the burning, nature of the Godhead. For the bush that then consorted with the fire bore a symbol of the Virgin who conceived without seed the true light: the sun of righteousness, who rises from this undefiled bridal chamber, that He might warm the waters of the Gentiles, as it is written; that by the warmth of His goodness He might dissolve the frost of diabolical cruelty; that by the brightness of His Godhead He might drive away the night of ignorance; that with His illuminating rays He might shine upon the creation made by Him; that no one any longer should stumble against the virginal day of grace, walking in the light of right belief according to the secure faith that has been defined, in the twelve-acre field of the apostles, as it is said: Are there not twelve hours in the day? If anyone walks in the light, he does not stumble.

Ζʹ. Πολλοὶ γάρ εἰσιν, οὐ μόνον εἰς τὸν οὐρανὸν, κατὰ τὸν Δαβὶδ, τὸ στόμα τιθέντες, ἀλλὰ καὶ τὴν γλῶσσαν ἐπὶ τῆς γῆς φέροντες, καὶ τὴν καθαρότητα τῆς Παρθένου ἐγγύθεν πολεμοῦντες. Ἵνα οὖν μὴ κατὰ τοὺς ἡδυπαθεῖς καὶ γεώδεις ἀνθρώπους, καὶ ἡμεῖς καταπίπτωμεν, ἀκούοντες τοῦ εὐαγγελιστοῦ λέγοντος· Πριν ἢ συνελθεῖν αὐτοὺς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ Πνεύματος ἁγίου· καὶ οὐκ ἐγίνωσκεν αὐτὴν, ἕως οὗ ἔτεκε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον· μήπως ἐντεῦθεν μετὰ τὸν θεῖον τόκον νομίζεσθαι, τὴν μὲν Παρθένον πεπαῦσθαι τῆς ἁγνείας, τὸν δὲ Ἰωσὴφ ἔχεσθαι τῆς γαμικῆς συναφείας. Παρακαλῶ οὖν τοὺς πνευματικοὺς πνευματικῶς δέχεσθαι τὰ πνευματικὰ, καὶ μὴ καταφέρεσθαι εἰς τὸ

VII. For there are many who, as David says, not only set their mouth against heaven, but also carry their tongue upon the earth, and wage war at close quarters on the purity of the Virgin. Lest, then, we too fall away after the manner of self-indulgent and earthy men when we hear the evangelist saying: Before they came together, she was found with child of the Holy Spirit; and he did not know her until she bore her firstborn son, lest it be thought from this that after the divine birth the Virgin ceased from her chastity and Joseph held to the marital union, I exhort the spiritual to receive spiritual things spiritually, and not to be carried down into the

Editors' notes and page, col. 732

Page

running head: S. PROCLI CP. EPISCOPI 732 (left part of the head cut off in the image)
marginal letters: A τοὺς ἄφρονας λέγειν; B ὄψεσθαι ὅραμα, ἐὰν μὴ πάντα; C κατὰ τὴν ὁροθετηθεῖσαν ἀσφαλῆ; D νομίζεσθαι, τὴν μὲν Παρθένον
old-edition numerals: (none)

PG 65:733

τῆς σαρκὸς πάθος, ἀγνοοῦντας τὸ τῆς Γραφῆς βάθος. Εἰ γὰρ πιστεύομεν κατὰ τὴν ἐν Χριστῷ καινὴν κτίσιν, μὴ εἶναι ἄῤῥεν καὶ θῆλυ, μηδὲ τὸ κίβδηλον προχωρεῖν νόμισμα τῆς σωματικῆς ἁμαρτίας ἐν τῇ πνευματικῇ πολιτείᾳ, μηκέτι τοῦ παλαιοῦ πολυπραγμονῶμεν ἀνθρώπου τὸ γήϊνον ἴχνος, μηδὲ τοῦ καρποῦ πάλιν ὀρεγώμεθα τῆς ξηρανθείσης συκῆς ἐκ ῥιζῶν διὰ τῆς Δεσποτικῆς φωνῆς. Οὐ δυνάμεθα γὰρ δύο κατὰ τὸ αὐτὸ φέρεσθαι χιτῶνας· οὐκ ἐγχωρεῖ ἐπὶ τὸ τῆς ἀφθαρσίας ἱμάτιον, δερμάτινον ἐπενδύσασθαι χιτῶνα. Τίς γὰρ, φησὶ, κοινωνία φωτὶ πρὸς σκότος; μηδὲ τὴν εὐαγγελικὴν γνῶσιν, εἰς τὴν σωματικὴν ἀπαγάγωμεν μίξιν· μὴ τὴν μυστικὴν ἐξήγησιν, εἰς τὴν γαμικὴν ἐκλάβωμεν σύναψιν. Τί ζητοῦμεν φυσικὴν ἀκολουθίαν, εἰς τὴν ὑπὲρ φύσιν οἰκονομίαν;

flesh's passion, as those who do not know the depth of Scripture. For if we believe that, according to the new creation in Christ, there is not male and female, and that the counterfeit coin of bodily sin does not pass current in the spiritual commonwealth, let us no longer pry into the earthly track of the old man, nor again reach out for the fruit of the fig tree withered from the roots by the Lord's voice. For we cannot wear two tunics at the same time; it is not permitted to put on a tunic of skin over the garment of incorruption. For what fellowship, He says, has light with darkness? Let us not draw the knowledge of the Gospel down to bodily intercourse; let us not take the mystical explanation to mean the marital union. Why do we seek the natural sequence in the dispensation that is above nature?

Ηʹ. Μάθωμεν ποίαν ἔχει ἔννοιαν τοῦ Ἰωσὴφ ἡ ἄγνοια. Τὸ τελούμενον ἐν τῇ Παρθένῳ μυστήριον οὐκ ἐγνώριζε· ποίου διάκονος ὑπῆρχε θαύματος. Οὐκ ἐγίνωσκεν ὅτι ὁ προφητευόμενος Χριστὸς, ἐκ τῆς μεμνηστευμένης αὐτῷ ἐτίκτετο γυναικός. Οὐκ ᾔδει ὅτι ὁ κατὰ Μωϋσέα Προφήτης, ἐκ τῆς ἀπειρογάμου προήρχετο κόρης. Οὐκ ἐμνήσκετο ὅτι ναὸς ἠδύνατο γενέσθαι Θεοῦ, ἡ ἐκ τοῦ ἀγαθοῦ πεπλασμένη πηλοῦ. Οὐκ ἐγίνωσκεν ὅτι ταῖς ἀχράντοις τοῦ Δεσπότου χερσὶ, ἐκ τοῦ παρθενικοῦ πάλιν πλάττεται παραδείσου ὁ δεύτερος Ἀδάμ. Οὐκ ᾔδει ὅτι ὁ ἄρχων τῆς ξηρᾶς δημιουργεῖται ἄνευ σπορᾶς. Οὐκ ἐγίνωσκεν ὅτι ἡ Ἰσραηλιτική ποτε γῆ τὸν ζωοποιὸν δώσει καρπόν. [Καὶ ἡ γῆ ἡμῶν, φησὶ, δώσει τὸν καρπὸν

VIII. Let us learn what sense Joseph's not knowing has. He did not recognize the mystery being accomplished in the Virgin, of what a wonder he was the minister. He did not know that the Christ foretold by the prophets was being born of the woman betrothed to him. He did not know that the Prophet like Moses was coming forth from the maiden who knew not marriage. He did not remember that she who was moulded from the good clay could become a temple of God. He did not know that by the Lord's undefiled hands the second Adam is moulded again from the virginal paradise. He did not know that the ruler of the dry land is fashioned without seed. He did not know that the Israelite land would one day yield the life-giving fruit. [And our land, He says, shall yield its fruit

Editors' notes and page, col. 733

Footnotes

(83) ‹anchor: τοῦ ἀγαθοῦ› · call in col 733 (printed in the Greek only)

Reg. τοῦ καθαροῦ.

The Royal manuscript reads τοῦ καθαροῦ ("of the pure [clay]").

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Footnotes

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Gal. VI, 15.

Galatians 6:15.

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Marc. XI, 14 ; Matth. XXI, 19.

Mark 11:14; Matthew 21:19.

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II Cor. VI, 14.

2 Corinthians 6:14.

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(57) ‹anchor: Moysi similem (82)› · call in col 734

Deut. XVIII, 15, 18 ; Act. III, 22.

Deuteronomy 18:15, 18; Acts 3:22.

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(58) ‹anchor: dabit fructum suum› · call in col 734

Psal. LXXXIV, 13.

Psalm 84:13.

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(81) ‹anchor: Adulterinum corporalis peccati numisma (lemma)› · call in col 734 (call not visible on this page foot)

Adulterinum corporalis peccati numisma. Multa Riccardus in vocem νόμισμα, sed quibus duntaxat declaret vocem ; ne verbum quidem quo explicet mentem Procli, quam nec reddidit, mutato antecedenti in consequens, ac liberius commutatis aliis, uti collata versio docebit. Numisma illud peccati, haud aliud est, quam quod praecedenti colo dixerat, ut alterum altero explicet ; ipsa nimirum sexuum discretio, occasione peccati inducta, et ex illius praevisione, ut nimirum crasso illo ac brutali modo mutuae conjunctionis propagaretur humanum genus futurum mortale a peccato, diviniori ac altiori modo propagandum, ut immune a peccato immortale mansisset : estque ea opinio trita Graecis Patribus, ac in iis Amphilochio in Peccatr. et Gregorio Nysseno lib. De opificio hominis, de qua dicta sufficiant ad praefatum Amphilochium.

"The counterfeit coin of bodily sin." Riccardi says much on the word νόμισμα, but only to explain the word; not a word to explain Proclus's meaning, which he did not render either, turning the antecedent into the consequent and changing other things rather freely, as comparison of the versions will show. That coin of sin is nothing other than what he had said in the preceding clause, so that each explains the other: namely, the very distinction of the sexes, brought in on the occasion of sin and in foresight of it, so that the human race, made mortal by sin, should be propagated in that gross and brute manner of mutual union, though it would have been propagated in a more divine and higher manner had it remained immortal and free from sin. This opinion is common among the Greek Fathers, among them Amphilochius, In Peccatr., and Gregory of Nyssa, On the Making of Man; on it what was said in the preface to Amphilochius may suffice.

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(82) ‹anchor: Prophetam illum Moysi similem› · call in col 734

Prophetam illum Moysi similem, ὁ κατὰ Μωϋσέα προφήτης · κατ' ἐμέ (Deut. XVIII, 15, 18), repetitum a Stephano (Act. III, 22) nec bene satis Riccardus : Prophetam a Moyse signatum ; aliud certe, ὁ καθ' ἡμᾶς ἄνθρωπος · quam homo a nobis designatus : nempe homo nobis similis : quod passim Christum vocant theologi. Quod porro spectat ad expositionem, quam sic multis dialogismo hoc Proclus prosequitur, ut Joseph non cognoverit Mariam, donec illa peperisset, id est, nesciverit divinum in ea mysterium ante Domini nativitatem ; videri illa possit minus favere tantae illi Josephi sanctitati, quanta decebat sponsum Virginis. Ut tamen gratiae in apostolis oeconomiam attenderimus, utque ea toto Domini incolatus tempore rudes adeo permiserit, haud ita absurdum videatur, ut et Joseph haud absimili modo, post etiam oraculum, nonnihil dubius ac animi anceps, pro tanta sacramenti sublimitate ac novitate, permanserit. In Zacharia cui tantum praedictus esset partus sterilis, toties jam in aliis exhibitus, incredulitas gravior fuit, cum praesertim ille sacerdos esset, quem sacra historia non lateret : in Josepho autem qui faber esset, et cui majus omnibus sacramentum conceptus virginalis revelatum esset, longe excusabilius sit, ut non statim integram omnino fidem adhibuerit angelo, nec plene cognoverit quod Spiritus sanctus in sponsa operatus esset, donec ab edita demum prole amplior gratia affulsisset. Fuerit itaque ab oraculo persuasus ut ne dimitteret sponsam ; non tamen ut omnem prorsus dubietatem abjiceret. Nihil certe videtur obstare, ut ne aestus ejusmodi cogitationum qualem describit Proclus, ad probationem viri sancti toto illo tempore permissus sit : tametsi Hieronymi ac aliorum expositio videtur germanior, ut sermo sit de cognitione per copulam carnalem, quam neget evangelista praecessisse Christi nativitatem, nec dicat secutam esse. Idem cum Proclo sentiunt alii, in quibus Athanasius hom. in descriptionem sanctae Mariae. Ipsa porro sancta Maria, quam ipsam Proclus in sequentibus ob mysterii incomprehensibilitatem, dubitantem inducit, citius persuasa fuit, ad cujus, uti et sponsi in ejusmodi dubitatione defensionem, satis videantur, quae Proclus idem scripsit.

"That Prophet like Moses", ὁ κατὰ Μωϋσέα προφήτης; κατ' ἐμέ, "like me" (Deut. 18:15, 18), repeated by Stephen (Acts 3:22). Riccardi's "the Prophet marked out by Moses" is not right; for ὁ καθ' ἡμᾶς ἄνθρωπος is surely something other than "a man designated by us": namely "a man like us", as the theologians commonly call Christ. As for the interpretation that Proclus pursues at such length in this dialogue, that Joseph did not know Mary until she had given birth, that is, did not know the divine mystery in her before the Lord's birth: it might seem less favourable to the great holiness of Joseph that befitted the Virgin's spouse. Yet if we consider the economy of grace in the apostles, and how it left them so untaught through the whole time of the Lord's sojourn, it would not seem so absurd that Joseph too, in much the same way, even after the oracle, remained somewhat doubtful and wavering in mind before the sublimity and novelty of so great a mystery. In Zachary, to whom only the birth from a barren woman was foretold, a thing already shown so often in others, unbelief was more grievous, especially as he was a priest, to whom the sacred history was not unknown; but in Joseph, who was a carpenter, and to whom the mystery of the virginal conception, greater than all, had been revealed, it would be far more excusable that he did not at once give the angel entirely full belief, nor fully understand what the Holy Spirit had wrought in his spouse, until at last, once the child was born, a fuller grace had shone on him. So he may have been persuaded by the oracle not to put away his spouse, yet not so as to cast off all doubt entirely. Certainly nothing seems to prevent such a tide of thoughts as Proclus describes having been permitted, through all that time, for the proving of the holy man; although the interpretation of Jerome and others seems more genuine, that the passage speaks of knowledge by carnal union, which the evangelist denies preceded Christ's birth, without saying that it followed. Others agree with Proclus, among them Athanasius in the homily On the description of holy Mary. As for holy Mary herself, whom Proclus in what follows represents as doubting because of the incomprehensibility of the mystery, she was persuaded sooner; and what Proclus himself wrote may seem enough for her defence, as for her spouse's, in such doubting.

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Footnotes

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Matth. I, 20.

Matthew 1:20.

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(60) ‹anchor: prophetici oraculi veritatem› · call in col 735

Isa. VII, 14.

Isaiah 7:14.

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(84) ‹anchor: Non est cognitionis defectus (lemma)› · call in col 735 (call not visible on this page foot)

Non est cognitionis defectus, etc. Sensus est : Nedum jam ignorantis esse, quod sic Joseph suspectam habeat conjugem, sed et impensioris incredulitatis : post nimirum angeli responsum.

"It is not a want of knowledge", etc. The sense is: that Joseph should so hold his wife in suspicion is now not merely the mark of one who does not know, but of a more intense unbelief; that is, after the angel's answer.

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(85) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Male edit. μακαριοτέραν.

The edition wrongly reads μακαριοτέραν ("more blessed").

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(86) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Reg. φῶς.

The Royal manuscript reads φῶς ("light").

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Reg. deest, υἱόν.

In the Royal manuscript υἱόν ("son") is missing.

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Edit. τί δὲ τοῦτο · περιπτύσσομαι.

The edition reads τί δὲ τοῦτο · περιπτύσσομαι ("but what is this? I embrace").

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(89) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Male edit. εὔνομον.

The edition wrongly reads εὔνομον ("lawful").

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(92) ‹anchor: ad districtum ratiocinium› · call in col 735

Ad districtum ratiocinium, εἰς τὸ ἀκριβὲς λογοθέσιον. Quo probanti Deo per aquas redargutionis reddenda sit ratio, uti praescribitur (Num. V, 18 seqq. Ita etiam Riccardus. Liber apocryphus Jacobi nomine, nedum Mariam, sed et Josephum habet vocatum ad illud ratiocinium, ac divino judicio probatum ; cujus eadem esset atque Mariae suspicio criminis ; rei nimirum male cum Maria habitae, quam Deo dicatam Virginem in custodiam, ac ceu depositum accepisset.

"To the strict reckoning", εἰς τὸ ἀκριβὲς λογοθέσιον: where account must be rendered to God, who tests by the waters of conviction, as is prescribed (Num. 5:18 ff.; so Riccardi too). The apocryphal book under the name of James has not only Mary but Joseph too summoned to that reckoning and tried by the divine judgement, since the same suspicion of crime would fall on him as on Mary: that of having dealt wrongly with Mary, whom he had received as a Virgin dedicated to God, into his keeping and as it were in trust.

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other: facing Latin version, not set

PG 65:736

αὐτῆς]. Ὠγκώθη τῆς Παρθένου ἡ κοιλία, καὶ ἐτρώθη τοῦ Ἰωσὴφ ἡ καρδία· εἶδε τὴν ἔπαρσιν τῆς γαστρὸς, καὶ ἀπέγνω τῆς ἁγνείας τὸ μυστήριον παντελῶς· ἐθεώρησεν ἐγκύμονα, καὶ εἰς μέγιστον κατέπεσε κλύδωνα· προσέσχε πεφορτωμένην, καὶ ὑπενόησε πεφθαρμένην. Οὐκ ἔστιν ἡ τῆς γνώσεως ἀποστέρησις, συνουσίας ὑπόπτευσις, ἀλλ' ἐπίτασις ἀπιστίας· κατηγορίας, καὶ οὐ μακροθυμίας τὸ πρᾶγμα. Ἤκουε τοῦ λέγοντος ἀγγέλου· Μὴ φοβηθῇς παραλαβεῖν τὴν γυναῖκά σου· καὶ μακροτέραν ποιεῖ τοῦ δισταγμοῦ τὴν μελέτην. Οὐ πιστεύω, φησὶ, τὴν σύλληψιν, ἐὰν μὴ κατίδω τὴν γέννησιν· ἐὰν μὴ θεάσωμαι τὸ βρέφος, οὐκ ἀπελαύνω τῆς ἀγνωσίας τὸ νέφος· ἐὰν μὴ ὄψομαι τὸν πρωτότοκον υἱὸν, οὐκ ἀποφορτίζομαι τὸν ἀτοπώτατον λογισμόν· ἐὰν μὴ ἴδω τὸν νοητὸν ἥλιον ἐπαρθέντα, οὐ πείθομαι ὅτι ἡ νοητὴ σελήνη μένει ἐν τῇ τάξει τῆς παρθενίας. Τί δέ; τοῦτον περιπτύξομαι τὸν λογισμὸν, καὶ οὐκ ἔρχομαι εἰς τὸν χωρισμόν; Ἔρχομαι· οὕτω γὰρ τῶν ἀνθρώπων κἀμὲ ἐκκλῖναι τὸν ὀνειδισμὸν, καὶ ταύτην τὸν ἔννομον διαφυγεῖν σωφρονισμόν. Ὁποίων γὰρ ἀπήρξατο πρὸς αὐτὴν λόγων, ἀπιστῶν εἰς τὸν θεῖον λόγον ἀκούσωμεν.

her]. The Virgin's womb swelled, and Joseph's heart was wounded. He saw the rising of her belly, and utterly despaired of the mystery of her chastity; he beheld her with child, and fell into the greatest turmoil; he noticed her burdened, and suspected her corrupted. It is not deprivation of knowledge, a suspicion of intercourse, but an intensifying of unbelief: the matter is one of accusation, and not of long-suffering. He heard the angel saying: Do not fear to take your wife; and he makes his brooding over his doubt the longer. I do not believe, he says, the conception, unless I see the birth; unless I behold the infant, I do not drive away the cloud of ignorance; unless I see the firstborn son, I do not unload the most monstrous thought; unless I see the spiritual sun risen, I am not persuaded that the spiritual moon remains in the rank of virginity. But what? Shall I embrace this thought, and not proceed to separation? I proceed; for so I too shall turn aside the reproach of men, and she will escape the lawful chastisement. For let us hear with what kind of words he began [to speak] to her, disbelieving the divine word.

Θʹ. «Ἄπιθι μακρὰν τῆς Ἰουδαϊκῆς συγγενείας, τῆς ἐθνικῆς ἀπολαβοῦσα ἀκαθαρσίας.» Εἶτα καὶ ἡ ἁγία Παρθένος πρὸς τὴν βαρεῖαν ἐπιτίμησιν πραεῖαν ἐδίδου ἀπόκρισιν, λέγουσα· «Βεβηλωμένην ἐννοεῖς, ὅτι ὠγκωμένην με θεωρεῖς;» Πρὸς τοῦτο [ὁ] Ἰωσήφ· «Γυναικὸς οὐκ ἔστι κοσμίας, ἀλλότρια φρονεῖν εὐσεβείας·» Ἡ ἁγία λέγει· «Δικάζων τρόπον πορνείας, οὐ δίδως τόπον ἀπολογίας;» Καὶ ὁ Ἰωσήφ· «Ἐπιμένεις γὰρ ἀρνουμένη [οὕτως ἐγκύμων γενομένη];» Καὶ ἡ ἁγία· «Ζήτησον τὸ ἀψευδὲς πιστῶς τῆς προφητικῆς προῤῥήσεως, καὶ μαθήσῃ σαφῶς ἐξ αὐτῆς τὸ καινοπρεπὲς τῆς Δεσποτικῆς συλλήψεως.» Καὶ ὁ Ἰωσήφ· «Ἠθέτησας τὸ εὐσεβὲς συνοικέσιον; ἥξεις, ὅτι οὐκ ἐλπίζεις, εἰς τὸ ἀκριβὲς λογοθέσιον.» Καὶ ἡ ἁγία· «Θέλεις οὖν ἐξ ὑπονοίας καταδικασθῆναι τὴν ἐκ συνουσίας μὴ καθυβρισμένην;» Καὶ ὁ Ἰωσήφ· «Ἴσως εἰμὶ τῶν καλῶς βιούντων, καὶ πῶς σε δύναμαι δοῦναι εἰς χεῖρας τῶν ταῦτα κρινόντων;» Καὶ ἡ ἁγία· «Κρινεῖ μοι Κύριος ταύτην τὴν ἁμαρτίαν, ὁ χωρήσας, ὡς οἶδεν, εἰς τὴν ἐμὴν κοιλίαν.» Καὶ ὁ Ἰωσήφ· «Λυπεῖ σε τὸ ἀπαραμύθητον τῆς λοιδορίας; δεῖξον οὖν τὸ ἀνεπιβούλευτον τῆς ἁγνείας.» Καὶ ἡ ἁγία εἶπεν· «Μεῖνον τὸν νενομισμένον τοῦ ἐμβρύου χρόνον, καὶ ὄψει τὸν ἡγιασμένον τοῦ Κυρίου τόκον.» Καὶ ὁ Ἰωσήφ· «Νομίζεις

IX. 'Go far away from the Jewish kinship, you who have taken on Gentile uncleanness.' Then the holy Virgin too gave a gentle answer to the heavy rebuke, saying: 'Do you think me profaned, because you see me swollen?' To this Joseph [said]: 'It is not for a modest woman to think things foreign to piety.' The holy one says: 'Judging me guilty of fornication, do you give no room for a defence?' And Joseph: 'Do you then persist in denying, [having become thus with child]?' And the holy one: 'Seek faithfully the truthfulness of the prophetic prediction, and you will learn clearly from it the novelty of the Lord's conception.' And Joseph: 'Have you set aside the pious marriage? You will come, as you do not expect, to the strict reckoning.' And the holy one: 'Do you wish, then, that she who has not been outraged by intercourse should be condemned on suspicion?' And Joseph: 'Perhaps I am of those who live well; and how can I give you into the hands of those who judge these things?' And the holy one: 'The Lord will judge this sin of mine, He who has entered, as He knows, into my womb.' And Joseph: 'Does the comfortless nature of the reproach grieve you? Show, then, the unassailable nature of your chastity.' And the holy one said: 'Wait for the appointed time of the unborn child, and you will see the sanctified birth of the Lord.' And Joseph: 'Do you think

Editors' notes and page, col. 736

Footnotes

(90) ‹anchor: θεῖον λόγον› · call in col 736 (printed in the Greek only)

Edit. τόκον.

The edition reads τόκον ("birth").

(printed under page 372)

(91) ‹anchor: ἐθνικῆς ἀπολαβοῦσα› · call in col 736 (printed in the Greek only)

Reg. μεταλαβοῦσα.

The Royal manuscript reads μεταλαβοῦσα ("having partaken of").

(printed under page 372)

Page

running head: S. PROCLI CP. EPISCOPI 736 (left part of the head cut off in the image)
marginal letters: A αὐτῆς]. Ὠγκώθη; B ἴδω τὸν νοητὸν ἥλιον; C πορνείας, οὐ δίδως τόπον; D ἀπαραμύθητον τῆς λοιδορίας
old-edition numerals: (none)

PG 65:737

δι' ὑπερόγκων ῥημάτων τὴν φρόντισιν παρακρούσασθαι τῆς ἐμῆς πολιᾶς;» Καὶ ἡ ἁγία· «Ξένα σοι φαίνεται, [οἶδα,] τὰ ῥήματα, ἕως ἂν ἴδῃς τὰ παράδοξα πράγματα.» Καὶ ὁ Ἰωσήφ· «Οὐ βούλομαί σου διαζευχθῆναι διὰ τὴν Ἰουδαϊκὴν συγγένειαν· καὶ οὐ δύναμαι πάλιν παραβῆναι τὴν νομικὴν ἀκρίβειαν.» Καὶ ἡ ἁγία· «Πείσθητι ὅτι ἡ ῥίζα αὐτομάτη ἐβλάστησε τοῦ Ἰεσσαὶ, τὸ ἀμάραντον ἄνθος τῆς ζωῆς.» Καὶ ὁ Ἰωσήφ· «Ῥίπτω τῶν ἀτόπων λογισμῶν τὴν ἐπανάστασιν, ὅτε Δεσπότου τῶν ὅλων κατίδω τὴν γέννησιν.» Καὶ ἡ ἁγία· «Στέργω μέν σε ἀπαθῶς διὰ τὸν νόμον ὡς μνηστῆρα· οὐ θέλω δέ σε προσκροῦσαι προπετῶς διὰ τὸν τόκον εἰς τὸν Σωτῆρα.» Καὶ ὁ Ἰωσήφ· «Τοῦτο γὰρ κἀγὼ εὐλαβούμενος, ὑπομένω σου τέως μὴ χωριζόμενος.» Καὶ ἡ ἁγία· Ὑπομνήσθητι καὶ τὴν ἐπηγγελμένην παρουσίαν τοῦ Κυρίου, καὶ ἐκκλίνῃς τὴν προσγενομένην σοι ἐκ τοῦ Πονηροῦ ἀπιστίαν.» Καὶ ὁ Ἰωσήφ· «Φοβηθεὶς τὴν ὑπερβάλλουσαν τοῦ σώματος εὐμορφίαν, ἐδεξάμην εὐχερῶς τὴν μὴ πρέπουσαν τοῦ πράγματος ὑποψίαν.» Καὶ ἡ ἁγία· » Χρῆσον οὖν τὸ δόκιμον τῆς μακροθυμίας δηνάριον, ἵνα κτήσῃ τὸ αἰώνιον τῆς βασιλείας καταγώγιον.» Καὶ ὁ Ἰωσήφ· «Ψηφίζω τὴν εὐαρίθμητον ἀπαρτὶ τοῦ χρόνου συμπλήρωσιν, ἵνα θεωρήσω τὴν ἀδιήγητον τοῦ Δεσπότου ἐνανθρώπησιν.» Καὶ ἡ ἁγία· «Ὦ Ἰωσὴφ, τότε παρὰ πάντων μακαρισθῶμεν, ὅτε τοῦ πάντων Δημιουργοῦ γονεῖς κληθῶμεν.»

by overblown words to strike aside the concern of my grey hairs?' And the holy one: 'The words seem strange to you, [I know,] until you see the paradoxical deeds.' And Joseph: 'I do not wish to be parted from you, because of our Jewish kinship; and again I cannot transgress the exactness of the law.' And the holy one: 'Be persuaded that the root of Jesse has of itself put forth the unfading flower of life.' And Joseph: 'I cast off the uprising of absurd thoughts when I see the birth of the Lord of all.' And the holy one: 'I love you without passion, according to the law, as my betrothed; but I do not wish you, on account of the birth, to stumble rashly against the Saviour.' And Joseph: 'Because I too am wary of this, I bear with you, not parting from you meanwhile.' And the holy one: 'Remember also the promised coming of the Lord, and you will turn aside the unbelief that has come upon you from the Evil One.' And Joseph: 'Afraid of the surpassing comeliness of your body, I readily admitted the unfitting suspicion of the matter.' And the holy one: 'Use, then, the approved denarius of long-suffering, that you may gain the eternal lodging of the kingdom.' And Joseph: 'From now on I reckon the fulfilment of the time, easily numbered, that I may behold the indescribable incarnation of the Lord.' And the holy one: 'O Joseph, then shall we be called blessed by all, when we are called parents of the Creator of all.'

Ιʹ. Τότε λοιπὸν τίς ἦν ἡ Παρθένος ὁ Ἰωσὴφ ἐπληροφορήθη, ὅτε καὶ τίς ἦν ὁ γεννηθεὶς ὑπὸ τοῦ ἀγγέλου ἐδιδάχθη. Ἐγερθεὶς γὰρ, φησὶ, παράλαβε τὸ παιδίον, καὶ τὴν μητέρα αὐτοῦ. Οὐκέτι λέγει, Τὴν γυναῖκά σου. Ὁ δυνάμενος χωρεῖν, χωρείτω. Τότε τὴν τῆς ψυχῆς ἀπέθετο δειλίαν, ὅτε τὴν ἀγγελικὴν ἐθεάσατο χοροστασίαν· τότε τὴν γαστέρα ἐμακάρισεν, ὅτε τὸν ἀστέρα κατενόησε· τότε τοὺς λογισμοὺς τῶν σαρκικῶν ἀπέθετο γάμων, ὅτε τοὺς θησαυροὺς τῶν ἀνατολικῶν ἐδέξατο μάγων· τότε ἑαυτὸν ἐταλάνιζεν, ὅτε Συμεὼν τὸ βρέφος ἐβάσταζε, καὶ ὡς Θεὸν ἐδόξαζε· καὶ ἣν πρότερον ἀπεστρέφετο ὡς ἀκρατῆ, ὕστερον ἀπεδέχετο ὡς ἁγνήν· ἣν ἐλοιδόρει ὡς ἄχρωμον, ὑμνολόγει ὡς ἄμεμπτον· ἣν ἀπήλαυνεν ὡς βέβηλον, ἱκέτευεν ὡς ἄσπιλον· ἣν ἀπωθεῖτο ὡς ἀναιδῆ, περιεποιεῖτο ὡς θεοφιλῆ· ἣν ἐκάλεσε δημοσίᾳ μαινάδα, παρεκάλει ὡς ἁγίαν ἀμνάδα. Οὕτως ὁ Ἰωσὴφ, ἕως οὗ ἔτεκεν ἡ Παρθένος τὸν Κύριον, οὐκ ἐγίνωσκε τὸ τῆς οἰκονομίας μυστήριον· ἕως οὗ ἐβλάστησε τὸν καρπὸν τῆς σωτηρίας, ἀμφέβαλεν εἰς τὸ ἄφθαρτον δένδρον τῆς ἁγνείας· ἕως οὗ ἐτελεσφορήθη τὸ δράγμα τῆς χαρᾶς, οὐκ ἐξηράνθη ἡ ὑποψία τῆς φθορᾶς. Οὐκ ἔστιν ἡ τοιαύτη

X. Then at last Joseph was fully assured who the Virgin was, when he was also taught by the angel who He was that had been born. For, he says, rise, take the child and His mother. He no longer says, Your wife. He who is able to receive it, let him receive it. Then he laid aside the timidity of his soul, when he beheld the angelic choir; then he called the womb blessed, when he saw the star; then he laid aside his thoughts of fleshly marriage, when he received the treasures of the Magi from the East; then he called himself wretched, when Simeon carried the infant and glorified Him as God; and she whom he had first turned from as incontinent, he afterwards welcomed as chaste; she whom he reviled as colourless, he hymned as blameless; she whom he drove away as profane, he besought as spotless; she whom he thrust away as shameless, he cherished as dear to God; she whom he publicly called a maenad, he entreated as a holy ewe-lamb. Thus Joseph, until the Virgin bore the Lord, did not know the mystery of the dispensation; until she put forth the fruit of salvation, he was in doubt over the incorruptible tree of chastity; until the sheaf of joy was brought to ripeness, the suspicion of corruption was not dried up. Such is not

Editors' notes and page, col. 737

Footnotes

(93) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Reg. Δαυϊτικήν.

The Royal manuscript reads Δαυϊτικήν ("of David").

(printed under page 373)

(94) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Edit. στέργομαί τε ἀληθῶς.

The edition reads στέργομαί τε ἀληθῶς ("and I am truly loved").

(printed under page 373)

(95) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Reg. εἰς τὸν Θεόν.

The Royal manuscript reads εἰς τὸν Θεόν ("towards God").

(printed under page 373)

(96) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Edit. ἐπαγγελλομένην.

The edition reads ἐπαγγελλομένην ("promising").

(printed under page 373)

(98) ‹anchor: Ὦ Ἰωσήφ› · call in col 737 (printed in the Greek only)

Reg. ὦ πρεσβύτα.

The Royal manuscript reads ὦ πρεσβύτα ("O old man").

(printed under page 373)

(1) ‹anchor: ὡς ἄχρωμον› · call in col 737 (printed in the Greek only)

Edit. male ἄχραμον.

The edition wrongly reads ἄχραμον.

(printed under page 373)

(2) ‹anchor: ἀπωθεῖτο› · call in col 737 (printed in the Greek only)

Edit. male ἀπωχεῖτο.

The edition wrongly reads ἀπωχεῖτο.

(printed under page 373)

Footnotes

(61) ‹anchor not visible on this page foot› · call in col 738

Isa. XI, 1.

Isaiah 11:1.

(printed under page 373)

(62) ‹anchor not visible on this page foot› · call in col 738

Luc. X, 35.

Luke 10:35.

(printed under page 373)

(63) ‹anchor: et matrem ejus› · call in col 738

Matth. II, 13.

Matthew 2:13.

(printed under page 373)

(64) ‹anchor: capere capiat› · call in col 738

Matth. XIX, 12.

Matthew 19:12.

(printed under page 373)

(65) ‹anchor: stellam consideravit› · call in col 738

Matth. II, 12.

Matthew 2:12.

(printed under page 373)

(66) ‹anchor: infantem gestabat› · call in col 738

Luc. II, 25 sqq.

Luke 2:25 ff.

(printed under page 373)

(97) ‹anchor: Probatum commoda denarium (lemma)› · call in col 738 (call not visible on this page foot)

Probatum commoda denarium. Plana allusio ad parabolam Samaritani (Luc. X, 35). Riccardus obscurat : Probato utere denario, etc.

"Lend the approved denarius." A plain allusion to the parable of the Samaritan (Luke 10:35). Riccardi obscures it: "Use the approved denarius", etc.

(printed under page 373)

(99) ‹anchor: se ipse deplorabat› · call in col 738

Se ipse deploravit, ἑαυτὸν ἐταλάνιζεν. Uti solent quos bonum aliquod latuit ; sive etiam qui peccaverunt aliquid ignorantia. Riccardus non bene sua pro probatis Procli substituit.

"He bewailed himself", ἑαυτὸν ἐταλάνιζεν: as those do from whom some good has been hidden, or who have sinned in something through ignorance. Riccardi does wrong to substitute his own words for Proclus's sound ones.

(printed under page 373)

Footnotes

(67) ‹anchor not visible on this page foot› · call in col 739

Luc. I, 34.

Luke 1:34.

(2*) ‹anchor not visible on this page foot› · call not visible (Greek variant) Edit. λαβήν.

The edition reads λαβήν.

(printed under page 374)

Page

other: facing Latin version, not set

PG 65:740

ἀγνωσία τοῦ δικαίου κατηγορία· οὐδέ ἐστιν ὑπὸ κατάγνωσιν, ὅτι τῇ θείᾳ συλλήψει ἐξ ἀγνοίας ἐπήνεγκε μέμψιν. Ὧ γὰρ ὁ Θεὸς μαρτυρεῖ δικαιοσύνην, τίς τούτῳ δύναται ἐπαγαγεῖν ἀφροσύνην; Οὕτω γὰρ ἦν τὸ μυστήριον ἀκατάληπτον ἀνθρωπίνῃ διανοίᾳ, καὶ τοσοῦτον τοῦ μυστικοῦ ἐτύγχανε τόκου τὸ παράδοξον, ὅπου γε καὶ αὐτὴ ἡ ἁγία Παρθένος τὸν Θεὸν Λόγον ἐβάσταζε, καὶ εἰς τὸν τοῦ ἀρχαγγέλου λόγον ἐδίσταζε· τῷ σαρκουμένῳ ἐξ αὐτῆς ἔσωθεν ἔχαιρε, καὶ τῷ διαλεγομένῳ ἔξωθεν πρὸς αὐτὴν ἀντέλεγε· τὸν θησαυρὸν τῆς ζωῆς περιεπτύσσετο, καὶ τὸν ἀσπασμὸν τῆς φωνῆς διελογίζετο.

the ignorance of the just man an accusation; nor does he stand under condemnation because out of ignorance he brought reproach against the divine conception. For to whom God bears witness of righteousness, who can bring a charge of folly against him? For so incomprehensible to human understanding was the mystery, and so great was the wonder of the mystical birth, that even the holy Virgin herself was carrying God the Word and yet hesitated at the archangel's word: within, she rejoiced in Him Who was taking flesh from her, and without, she spoke against him who was conversing with her; she embraced the treasure of life, and she pondered the greeting of the voice.

ΙΑʹ. Πῶς ἔσται μοι τοῦτο, φησὶν, ἐπεὶ ἄνδρα οὐ γινώσκω; Ἀγνοῶ τοῦ ῥήματος τὸ σαφὲς, καὶ πῶς γνώσομαι τοῦ πράγματος τὸ θεοπρεπές; » Καὶ ἀρχάγγελος πρὸς αὐτήν· « Ἀπαιτεῖς οὖν τὰ ἀγγελικὰ τάγματα, ἄῤῥητα δημοσιεύειν ῥήματα; » Καὶ ἡ ἁγία πρὸς τὸν ἄγγελον· Βλάβην ἔχει τὰ τῆς ἐπερωτήσεως, ἐὰν φανερωθῇ τὰ τῆς συλλήψεως; » Καὶ ὁ ἄγγελος· « Βλέπεις τὸν εὐαγγελιζόμενον Γαβριὴλ, καὶ ἐνδοιάζεις τὸν μηνυόμενον Ἐμμανουήλ; Καὶ ἡ Παρθένος· « Γυναικείας οὖν φύσεώς ἐστι, τὸν Δεσπότην γεννῆσαι τῆς κτίσεως; » Καὶ ὁ ἀρχάγγελος· « Γήϊνον ἔχουσα φρόνημα, πῶς δύνῃ μαθεῖν τὸ οὐράνιον βούλευμα; » Καὶ ἡ ἁγία· « Δέξομαι οὖν τὸν λόγον σου ἀναμφίβολον, καὶ μὴ περιεργάσομαι τὸν τόκον τὸ σύνολον; καὶ δύναται ἐν κοιλίᾳ χωρηθῆναι, ὁ τοῦ Πατρὸς μὴ δυνάμενος χωρισθῆναι; » Καὶ ὁ ἀρχάγγελος· « Διδαχθήσῃ, ὡς ἐγχωρεῖ, τὸ μυστήριον, ὅταν περιλήψῃ χειρὶ τὸν Κύριον. » Καὶ ἡ ἁγία· « Ἐθεάσω χώραν βλαστήσασαν δράγμα, μὴ πρότερον δεξαμένην σπέρμα; » Καὶ ὁ ἀρχάγγελος· « Ἐδέξω τὴν ὑπὲρ φύσιν χαρὰν, μὴ ἔτι λογίζου τὴν κατὰ φύσιν φθοράν. » Καὶ ἡ ἁγία· « Ζυγὸν οὐδέποτε ἐβάστασα ἀνδρὸς, καὶ πῶς ἔχω γενέσθαι μήτηρ παιδός; » Καὶ ὁ ἀρχάγγελος· « Ζητεῖς γὰρ γαμικῆς πράξεως σύνοδον, ὅπου Δεσποτικῆς δυνάμεως γίνεται κάθοδος; » Καὶ ἡ ἁγία· « Ἤθελον ἐντελοῦς τυχεῖν πληροφορίας, ἵνα ἰσχύσω παντελοῦς ἀποφυγεῖν ἀδημονίας. » Καὶ ὁ ἀρχάγγελος· « Ἦλθον ἀναγγεῖλαί σοι τὰ δεδογμένα τῷ κτίστῃ τῶν ἁπάντων· μὴ γὰρ ἑρμηνεῦσαί σοι τὰ κεκρυμμένα ἀπὸ πάντων; « Καὶ ἡ ἁγία· « Θεοῦ ἄγγελος πιστὸς ὑπάρχεις, καὶ τὰ [τοῦ] Θεοῦ δυνατὰ ἀκριβῶς οὐκ ἐπίστασαι; » Καὶ ὁ ἀρχάγγελος· « Θέλεις μαθεῖν τὰ ὑπὲρ σέ; πίστευσον εἰς τὸν θελήσαντα γενέσθαι κατὰ σέ. » Καὶ ἡ ἁγία· « Ἴσως τὸ εἶδος οὐκ ἐγχωρεῖ ἐξαγγεῖλαί μοι τοῦ μὴ περιγραφομένου, κἂν τὸ ἴχνος μοι μόνον ὑπόδειξον τοῦ ποθουμένου. » Καὶ ὁ ἀρχάγγελος· « Ἴσθι δεχομένη τὰ λεγόμενά σοι πνευματικῶς, καὶ ὄψει πῶς εὑρίσκῃ μακαριζομένη εἰς τὰ τελούμενα μυστικῶς· » Καὶ ἡ ἁγία· « Καὶ πιστεύσω ὅτι ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ, συγγενὴς γίνεται ἐμός; ὁ σύνθρονος τοῦ Πατρὸς, σύσσωμος γυναικός; » Καὶ

XI. "How shall this be to me," she says, "since I know not a man? (Luke 1:34) I do not know the plain sense of the word, and how shall I know what in the matter befits God?" And [the] archangel to her: "Do you then demand that the angelic ranks make public unspeakable words?" And the holy one to the angel: "Does the asking do harm, if what concerns the conception is made plain?" And the angel: "You see Gabriel bringing the good news, and do you doubt the Emmanuel who is announced?" And the Virgin: "Is it then within a woman's nature to give birth to the Master of creation?" And the archangel: "Having an earthly mind, how can you learn the heavenly counsel?" And the holy one: "Shall I then receive your word without doubting, and not inquire into the birth at all? And can He be contained in a womb, Who cannot be parted from the Father?" And the archangel: "You will be taught the mystery, as far as it is possible, when you take hold of the Lord with your hand." And the holy one: "Have you seen ground that sprouted a sheaf without having first received seed?" And the archangel: "You have received the joy that is above nature; think no longer of the corruption that is according to nature." And the holy one: "I have never borne the yoke of a man, and how can I become the mother of a child?" And the archangel: "Do you then seek the union of the marriage act, where the descent of the Master's power is taking place?" And the holy one: "I would wish to obtain complete assurance, so that I may be able to escape all anguish entirely." And the archangel: "I came to announce to you what has been decreed by the Creator of all things; am I then to interpret to you the things hidden from all?" And the holy one: "You are a faithful angel of God, and do you not know exactly what is possible to God?" And the archangel: "Do you wish to learn the things that are above you? Believe in Him Who willed to become like you." And the holy one: "Perhaps it is not possible to declare to me the form of Him Who is not circumscribed; then at least show me only the trace of Him Who is longed for." And the archangel: "Know that, if you receive spiritually what is said to you, you will also see how you are found blessed in the things being mystically accomplished." And the holy one: "And shall I believe that the only-begotten Son of God becomes my kinsman? He Who shares the Father's throne, of one body with a woman?" And

Editors' notes and page, col. 740

Footnotes

(3) ‹anchor: τῆς κτίσεως› · call in col 740 (printed in the Greek only)

Edit. φύσεως

The edition reads φύσεως ("of nature").

(printed under page 374)

(4) ‹anchor: Δέξομαι› · call in col 740 (printed in the Greek only)

Edit. λέξομαι.

The edition reads λέξομαι.

(printed under page 374)

(5) ‹anchor: Ἐδέξω› · call in col 740 (printed in the Greek only)

Edit. δέξου.

The edition reads δέξου ("receive!").

(printed under page 374)

Page

running head: S. PROCLI CP. EPISCOPI
marginal letters: A ἀγνωσία τοῦ δικαίου κατηγορία; B οὐ γινώσκω; Ἀγνοῶ τοῦ ῥήματος; C λος· « Διδαχθήσῃ, ὡς ἐγχωρεῖ; D ἐπίστασαι; » Καὶ ὁ ἀρχάγγελος
old-edition numerals: (none)

PG 65:741

ὁ ἀρχάγγελος· « Καρπὸς τῆς ἀνθρωπότητος, ἡ μεγαλοπρεπὴς ἐξουσία, ὁμοιοπαθὴς τῇ πτωχείᾳ. » Καὶ ἡ ἁγία· « Λίαν θαυμάζω, πῶς τὸ ἀπαύγασμα τοῦ Πατρὸς γίνεται γέννημα γυναικός. » Καὶ ὁ ἀρχάγγελος· « Λαθεῖν βουλόμενος τὸν ἐχθρὸν, ὁ σύνθρονος τῆς πατρικῆς ὑποστάσεως, γίνεται σύμμορφος τῆς δουλικῆς τάξεως. » Καὶ ἡ ἁγία· « Μαθεῖν ἤθελον, πῶς ἡ μεγαλοπρεπὴς ἐξουσία, ὁμοιοπαθὴς τῇ πτωχείᾳ. » Καὶ ὁ ἀρχάγγελος· « Μὴ γὰρ τῆς θνητῆς περιβαλλόμενος φύσεως τὸ ἔνδυμα, ἀποβάλλεται τῆς ἀθανάτου δυνάμεως τὸ διάδημα; μὴ γὰρ ἐν τῇ χοϊκῇ ἐρχόμενος εὐτελείᾳ, τὴν βασιλικὴν ἀποτίθεται δυναστείαν; μὴ γὰρ τὴν εἰκόνα λαμβάνων τῆς ἀνθρωπότητος, τὴν ἀξίαν ἐλαττοῖ τῆς θεότητος; μὴ γὰρ ἡ συγκατάβασις τῆς εὐσπλαγχνίας, τῆς οὐσίας γίνεται ἀλλοίωσις; μὴ γὰρ τοῦ ὑψίστου Πατρὸς χωρίζεται, ἐὰν ὑπὸ σοῦ τῆς μητρὸς βαστάζεται; μὴ γὰρ τὸν χερουβικὸν θρόνον καταλιμπάνει, ἐὰν τὸν κοσμικὸν τόπον καταλάβῃ; μὴ γὰρ ἐκπίπτει τῆς μεγαλοσύνης, ἐὰν κατακλιθῇ ἐπὶ τῆς φάτνης; μὴ γὰρ οὐκ ἔστιν ἄναρχος, ἐὰν γένηται πρόσφατος; μὴ γὰρ ὑπὸ ἀγγέλων οὐκ ἀνυμνεῖται ὡς ἐξουσιαστὴς, ἐὰν ὑπὸ ἀνθρώπων θεωρεῖται ὡς εὐτελής; μὴ γὰρ ἄνω οὐ κάθηται, ἐὰν κάτω πολιτεύεται; μὴ γὰρ πάντων οὐ προνοεῖ, ἐὰν μετὰ πάντων περιπατεῖ; μὴ γὰρ πάντων οὐκ ἐπικουρεῖ, ἐὰν γωνία τοῦτον φρουρεῖ; μὴ γὰρ οὐκ ἔστι Θεὸς, ἐὰν προέλθῃ ἐκ γαστρός; μὴ γὰρ οὐκ ἔστιν ἀπροσδεὴς, ἐὰν μεταλάβῃ τροφῆς; μὴ γὰρ οὐκ ἔστι Κύριος πάσης πνοῆς, ἐὰν γένηται τῆς ἀνθρωπίνης μορφῆς;

the archangel: "The fruit of humanity; the majestic Power, sharing the sufferings of poverty." And the holy one: "I wonder greatly how the radiance of the Father becomes the offspring of a woman." And the archangel: "Wishing to escape the notice of the enemy, He Who shares the throne of the Father's substance becomes conformed to the rank of a slave." And the holy one: "I would wish to learn how the majestic Power [can be] sharing the sufferings of poverty." And the archangel: "Does He, then, in putting on the garment of mortal nature, cast off the diadem of immortal power? Does He, in coming in earthly lowliness, lay aside His royal sovereignty? Does He, in taking the image of humanity, lessen the dignity of the Godhead? Does the condescension of compassion become an alteration of the essence? Is He parted from the Most High Father if He is carried by you, His mother? Does He leave the cherubic throne if He occupies a place in the world? Does He fall from His greatness if He is laid in the manger? Is He not without beginning if He becomes new? Is He not hymned by angels as Sovereign if He is looked upon by men as lowly? Does He not sit above if He lives as a citizen below? Does He not provide for all if He walks with all? Does He not succour all if a corner shelters Him? Is He not God if He comes forth from a womb? Is He not without need if He partakes of food? Is He not Lord of every breath if He comes to be in human form?

ΙΒʹ. « Ἀποβαλοῦσα οὖν τὸν δισταγμὸν, δέξον προθύμως τὸν ἀσπασμόν· ἀπόθου τὴν γυναικείαν ταπείνωσιν [καὶ περίθου τὴν ἀνδρείαν φρόνησιν]. Οὐκ οἶδας ὅτι διὰ τὴν τοῦ πράγματος οἰκονομίαν, τὴν τοῦ ὀνόματος ἔλαβον ἀπ' ἀρχῆς προσηγορίαν; Γαβριὴλ [γὰρ] ἑρμηνεύεται, ἄνθρωπος Θεός. Ἐπειδὴ γὰρ ἤμελλεν ὁ ἄτρεπτος Θεὸς ἐν τῇ ἀνθρωπίνῃ φαίνεσθαι τοῖς ἀνθρώποις μορφῇ, ἐν τῇ ἀγγελικῇ προλαβὼν διακονίᾳ, ἐμήνυσε τὴν ἑαυτοῦ ἔνδοξον παρουσίαν· ἵνα τοῖς μὲν ἀπίστοις νομισθῇ ὡς [θνητὸς] ἄνθρωπος, τοῖς δὲ πιστοῖς φανερωθῇ ὡς Θεὸς [ἀθάνατος]. Ὃν τρόπον γὰρ, καὶ ἡ ἐμὴ ἐπιστασία ἤδη δεύτερον ἠπιστήθη περὶ τὰ θεῖα. Τοῖς γὰρ ὑπ' ἐμοῦ εἰρημένοις οὐκ αὐτὴ μόνη ἠπίστησας, ἀλλὰ καὶ Ζαχαρίας. Καὶ σὲ μὲν ὡς νηπιάζουσαν περὶ τὰ μυστικώτερα ἐπιστάμενος, μᾶλλον δὲ, ὡς μητέρα τοῦ Κυρίου αἰδούμενος, οὐ τολμῶ σωφρονῆσαι ἀπιστούμενος· ἐκείνῳ δὲ ὡς ἐπισταμένῳ τὸν νόμον, καὶ μὴ δεξαμένῳ τὸν λόγον, ἐπήνεγκα τοῦ ἐπιτιμίου τὸν τρόπον, καὶ προστίμῳ ὑπέβαλον κωφώσεως· καὶ τοῦ μὲν ἀνδρὸς τὸ τῆς γλώττης ὄργανον ἐδέσμευσα· τῆς δὲ τούτου γυναικὸς, τὸ τῆς στειρώσεως ἐργαστήριον ἤνοιξα. Πάντως γὰρ ἦλθεν εἰς τὴν σὴν γνῶσιν, ὅπως ἐν γήρᾳ Ἐλισάβετ μήτηρ αὐτὴ συνηρίθμηται ταῖς μητράσιν. Ἀγνοεῖς ποίων σώζεται ἐν ἀμφοτέραις εἰκόσιν ὑπόστασις; οὐ γινώσκεις ὅτι ἐν σοὶ μὲν ἡ ἐθνικὴ ἐκκλησία, ἐν ἐκείνῃ δὲ ἡ

XII. "Cast off, then, your hesitation, and receive the greeting eagerly; lay aside womanly lowliness [and put on manly understanding]. Do you not know that it was on account of the dispensation of this matter that I received from the beginning the title of my name? For Gabriel is interpreted 'man God'. For since the unchangeable God was about to appear to men in human form, He announced His own glorious coming beforehand through the angelic ministry, so that to the unbelieving He might be thought a [mortal] man, but to the faithful be made manifest as [immortal] God. For in the same way my own mission too has now a second time been disbelieved in divine matters. For it is not you alone who have disbelieved what I have said, but Zechariah also. And you, knowing that you are as a child concerning the more mystical things, or rather revering you as the mother of the Lord, I do not dare to chasten for being disbelieved; but upon him, as one who knew the law and did not receive the word, I brought the manner of rebuke, and subjected him to the penalty of dumbness: I bound the organ of the tongue of the man, but of his wife I opened the workshop that was barren. For it has surely come to your knowledge how Elizabeth in old age has herself been numbered among the mothers. Do you not know of what things the reality is preserved in both figures? Do you not recognize that in you is the Church of the Gentiles, and in her the

Editors' notes and page, col. 741

Footnotes

(6) ‹anchor: Ἀγνοεῖς ποίων› · call in col 741 (printed in the Greek only)

Reg. ποία.

The Royal manuscript reads ποία ("what kind of").

(printed under page 375)

Footnotes

(68) ‹anchor not visible on this page foot› · call in col 743

Gal. IV, 23.

Galatians 4:23.

(printed under page 376)

(69) ‹anchor not visible on this page foot› · call in col 743

Luc. I, 47.

Luke 1:47.

(printed under page 376)

(70) ‹anchor not visible on this page foot› · call in col 743

Matth. V, 15.

Matthew 5:15.

(printed under page 376)

(71) ‹anchor: ex Patre fuit genitus› · call in col 743

Psal. CIX, 3.

Psalm 109:3.

(printed under page 376)

(7) ‹anchor: Asceticus ac vitae religiosae ramus (lemma)› · call in col 743 (call not visible on this page foot)

Asceticus ac vitae religiosae ramus, ἀσκητικὸς κλάδος. Praeclare id in Joannem vitae asceticae ac monachalis praecipuum post Eliam, et ducem. Male Riccardus : excultus surculus : quo fere modo erravit Sifanus in Amphilochii orat. in Hypapantem ad illa verba, ἀσκητικὸν ἐγκαλλώπισμα · dum reddit, virtutis studii et mentis exercitationis ornamentum : pro, exercitatorum, ac ascetici ordinis. Loquitur de virginitate, quae reipsa sic habet ad ascetas ac monachos.

"Ascetic branch and branch of the religious life", ἀσκητικὸς κλάδος. Finely said of John, the chief and leader, after Elijah, of the ascetic and monastic life. Riccardi wrongly renders "a cultivated shoot"; Sifanus went wrong in almost the same way in Amphilochius's oration on the Hypapante, at the words ἀσκητικὸν ἐγκαλλώπισμα, rendering "the ornament of the pursuit of virtue and the exercise of the mind" instead of "of those in training, the ascetic order". He is speaking of virginity, which in fact stands in that relation to ascetics and monks.

(printed under page 376)

(8) ‹anchor: Solitarium par turturum (lemma)› · call in col 743 (call not visible on this page foot)

Solitarium par turturum. De Joanne liquet ratio, cujus est abunde nota solitudo ac eremi incolatus : de Elisabetha non item. Putem ipsam quoque sic vocatam, quia tandem vitans Herodis persecutionem, ac cavens puero Joanni, in eremum secesserit, ubi etiam mortua sit. Cujus rei narratio habetur in apocrypho nomine Jacobi fratris Domini ; quando etiam refertur Zacharias Joannis pater in templo necatus, quod rogatus, sic fuga matris elapsum puerum non repraesentaverit.

"A solitary pair of turtle-doves." As for John the reason is clear, for his solitude and dwelling in the desert are abundantly known; not so for Elizabeth. I should think she too is so called because in the end, avoiding Herod's persecution and protecting the boy John, she withdrew into the desert, where she also died. The story is told in the apocryphal book under the name of James the Lord's brother, where it is also related that Zachary, John's father, was killed in the temple because, when asked, he did not produce the boy, who had thus escaped by his mother's flight.

(printed under page 376)

(9) ‹anchor: senectutis vulnus› · call in col 743 (so printed in the Latin; the matching Greek call there is (13))

Edit. πληρουμένην.

The edition reads πληρουμένην ("being fulfilled").

(printed under page 376)

(10) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Reg. πλαστουργόν.

The Royal manuscript reads πλαστουργόν ("fashioner").

(printed under page 376)

(11) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Γρ. χρυσοχόον.

Another reading (γράφεται): χρυσοχόον ("goldsmith").

(printed under page 376)

Page

other: facing Latin version, not set. The page foot carries editors' annotations (notes 7, 8 on ἀσκητικὸς κλάδος and the 'solitary pair of turtle-doves') and variant notes 9–12; not set.

PG 65:744

Ἰουδαϊκὴ συναγωγὴ ἱστόρηται; λανθάνει σε, ὅτι ἐκ σοῦ μὲν τῆς ἐλευθέρας τίκτεται ὁ ἠγαπημένος Ἰσαὰκ, ἐξ ἐκείνης δὲ τῆς δούλης τίκτεται υἱὸς, εἰς συμπλήρωσιν μὲν τοῦ τῆς δουλείας νόμου, εὐαγγελισμὸν δὲ τοῦ τῆς παρουσίας τόκου τοῦ Κυρίου; Πορεύθητι πρὸς αὐτὴν, ἵνα γνῷς τίνος εἶ μήτηρ. Αὐτὴ γὰρ, εἰ δὲ πρὸς τὰ ἐμὰ ἐναντίως ἐπιμένῃς διακειμένη ῥήματα· ἀλλὰ θεασαμένη τὰ Ἰωάννου σκιρτήματα, γνώσῃ πῶς μετ' ὀλίγον ἀγαλλιωμένη, εἰς πάντα τὰ πέρατα εὑρεθήσῃ μακαριζομένη. Ὁ τῆς στείρας ἀσκητικὸς κλάδος τὸν ἐν σοὶ τῇ Παρθένῳ μηνύει καρπόν. Ὁ ἐν ἐκείνῳ τῷ ξυλίνῳ μοδίῳ κείμενος λύχνος τὸν ἐν τῇ χρυσῇ λυχνίᾳ ἀνατέλλοντα ὑποδείξει ἥλιον. Ἐκεῖνο τὸ ἐρημικὸν ζεῦγος τῶν τρυγόνων φανερώσει δυάδα τῶν ἀκεραίων περιστερῶν. Παρ' ἐκείνου μήτηρ διδασκομένη μητέρα σε τοῦ Κυρίου προσείποι χαρᾶς πληρουμένη. Ἐκείνη ἡ χελιδὼν τὸ ἔαρ εὐαγγελίζεται τῶν ψυχῶν. Κηρύξει γὰρ ὁ ἐπίγειος ἄγγελος τὸν οὐράνιον Θεὸν, καὶ ἐκ μήτρας ἄνθρωπον· ὁ νόμος τὴν χάριν· ὁ προφήτης τὸν Δεσπότην· ὁ δοῦλος τὸν Κύριον· ὁ πηλὸς τὸν πλάστην· ὁ ἄργυρος τὸν χρυσόν· ὁ στρατιώτης τὸν βασιλέα· ὁ θνητὸς τὸν ἀθάνατον· ὁ κάτω τὸν ἄνω· ὁ ἀσθενὴς τὸν ἰατρόν· τὸ πρόβατον τὸν ποιμένα· ὁ πρόσκαιρος τὸν ἀΐδιον· ὁ ἐκ μὴ ὄντων τὸν ἀεὶ ὄντα· ὁ λειτουργὸς τὸν δημιουργόν· τὸ κτίσμα τὸν κτίστην· ὁ βαπτιστὴς τὸν ποιητήν· ὁ μηνυτὴς τὸν κριτήν· ὁ ἐκ μητρὸς τεχθεὶς ἐν χρόνῳ, τὸν ἐκ Πατρὸς γεννηθέντα πρὸ ἑωσφόρου. Ὅτε γὰρ τὸ κατὰ φύσιν ἤργησεν ἐργαστήριον, τότε τὸ παρὰ φύσιν ἐνήργησε τῇ Ἐλισάβετ τὸ μυστήριον· ὅτε τοῦ γήρως ἡ τομὴ, τότε τοῦ βρέφους ἡ φυή· ὅτε ἡ ἀπόγνωσις τῆς προσδοκίας, τότε ἡ βεβαίωσις τῆς ἀγγελίας· ὅτε τῆς κοιλίας ἡ νέκρωσις, τότε τῆς παιδοποιίας ἡ ἀνάστασις· ὅτε τοῦ χρόνου τὸ ὥριμον, τότε τοῦ καρποῦ [τὸ] πρώϊμον· ὅτε τῶν ἐλπίδων ἡ πάροδος, τότε τοῦ νηπίου ἡ πρόοδος· ὅτε τὸ κλῆμα ἐξηράνθη, τότε ὁ βότρυς ἐπεπάνθη· ὅτε ἡ ῥίζα ἠτόνει, τότε ὁ κλάδος ἐξήνθησεν. Ὀξύτερον γὰρ τοῦ

Jewish synagogue is portrayed? Does it escape you that from you, the free woman, is born the beloved Isaac, while from her, the bondwoman, a son is born, for the fulfilling of the law of bondage, but for the good tidings of the Lord's birth at His coming? Go to her, that you may know Whose mother you are. For she [will show you]; and if you persist in being disposed against my words, yet when you have seen the leapings of John, you will know how in a little while you will be found exulting and called blessed to all the ends [of the earth]. The ascetic branch of the barren woman makes known the fruit in you, the Virgin. The lamp set in that wooden bushel will point to the Sun rising in the golden lampstand. That solitary pair of turtle-doves will make manifest a couple of guileless doves. The mother, taught by him, will address you as mother of the Lord, filled with joy. That swallow announces the spring of souls. For the earthly angel will proclaim the heavenly God, and Man from the womb; the law, grace; the prophet, the Master; the servant, the Lord; the clay, the Potter; the silver, the gold; the soldier, the King; the mortal, the Immortal; he below, Him above; the sick man, the Physician; the sheep, the Shepherd; the temporal, the Eternal; he who is from things that were not, Him Who ever is; the minister, the Maker; the creature, the Creator; the baptist, the Creator; the informer, the Judge; he who was born of a mother in time, Him Who was begotten of the Father before the day-star. For when the workshop according to nature had ceased to work, then the mystery beyond nature worked in Elizabeth: when old age was cut short, then the infant grew; when expectation was despaired of, then the message was confirmed; when the womb was deadened, then childbearing rose again; when the time was ripe, then the fruit was early; when hopes had passed by, then the infant came forth; when the vine-branch was dried up, then the cluster was ripened; when the root was failing, then the shoot blossomed. For more swiftly than the

Editors' notes and page, col. 744

Footnotes

(12) ‹anchor: ὁ μηνυτὴς› · call in col 744 (printed in the Greek only)

Male edit. λῃστής.

The edition wrongly reads λῃστής ("robber").

(printed under page 376)

(13) ‹anchor: τοῦ γήρως ἡ τομή› · call in col 744 (in the Latin the call at "vulnus" is printed as (9))

Senectutis vulnus, τοῦ γήρως ἡ τομή. Riccardus in notis legit et exponit τοῦ γήρους · ἀπὸ τοῦ γήρους · quod est vox. Id vero contra codicum fidem, quibus est γήρως · ἀπὸ τοῦ, γῆρας, a quo etiam legi γήρους, cum in ms. tum apud Savilium. Nec illa oppositio quam Proclo tribuit, quadrat. Non enim infans Joannes locutus est, quando Zachariae loquela excisa fuit, sed longe post. Restituendum ergo ex nostro φυή pro φωνή · et retinendum τὸ γήρως · ut idem eo significet, quod antecedentibus et consequentibus omnibus, natum Joannem divino miraculo ex effetis parentibus ; eoque etiam posse divino miraculo nasci Dominum ex Virgine ; quo tota angeli ratiocinatio refertur. Longe ineptior erat illa conjugatio : ὁ λῃστής, τὸν κριτήν. Alia Joannis ad Dominum persona, quam furis ad judicem, a quo ut tali, nihil nisi poenam exspectare. Non ergo Joannes λῃστής, sed λῃστῶν μηνυτής, delator furum : cum peccatores ad Domini provocat tribunal, cujus toties comminatione terret. Devoraverat hoc Riccardus, qui tot locis culicem colat.

"The wound of old age", τοῦ γήρως ἡ τομή. Riccardi in his notes reads and explains τοῦ γήρους, from γῆρυς, which means "voice". But that is against the manuscripts, which have γήρως, from γῆρας ("old age"), from which I have also found γήρους read, both in the manuscript and in Savile. Nor does the antithesis he attributes to Proclus fit; for the infant John did not speak when Zachary's speech was cut off, but long after. So φυή ("growth") must be restored from our manuscript in place of φωνή ("voice"), and γήρως kept, so that it means the same as everything before and after: that John was born by a divine miracle of parents past bearing, and that therefore the Lord too could be born of a Virgin by a divine miracle, to which the angel's whole argument is directed. That pairing ὁ λῃστής, τὸν κριτήν ("the robber, the judge") was far more inept. John's role towards the Lord is other than a thief's towards a judge, from whom, being such, he can expect nothing but punishment. So John is not a λῃστής but a λῃστῶν μηνυτής, an informer against thieves, when he summons sinners to the Lord's tribunal, with whose threat he so often terrifies them. Riccardi, who strains at a gnat in so many places, had swallowed this.

(printed under page 376)

(14) ‹anchor: ἡ φυή› · call in col 744 (printed in the Greek only)

Edit. ἡ φωνή.

The edition reads ἡ φωνή ("the voice").

(printed under page 376)

(15) ‹anchor: τοῦ νηπίου› · call in col 744 (printed in the Greek only)

Edit. τῶν νηπίων.

The edition reads τῶν νηπίων ("of the infants").

(printed under page 376)

Page

running head: S. PROCLI CP. EPISCOPI
marginal letters: A Ἰουδαϊκὴ συναγωγὴ ἱστόρηται; B διδασκομένη μητέρα σε; C παρὰ φύσιν ἐνήργησε; D (in the footnote area, beside the editor's note 13)
old-edition numerals: (none)

PG 65:745

βούλεσθαι κέκτηται τὸ δύνασθαι. Ἄρα οὖν ἡ νομικὴ ἐξήνεγκε συκῆ τὸν πρώϊμον, κατὰ τὸ γεγραμμένον, καρπόν· καὶ ἡ εὐαγγελικὴ οὐ προβάλλει ἄμπελος τὸν ἀκόρεστον σωτηρίας βότρυν; Τί οὖν ἔτι ἀμφιβάλλεις, καὶ μὴ καθ' ἡμᾶς τοὺς ἀγγέλους μανθάνεις δέχεσθαι ἀπλάστως τοῦ Θεοῦ τοὺς λόγους; Ὅτε περὶ μυστηρίων ἀκούεις, θαυμάζειν, οὐκ ἐξιχνιάζειν ὀφείλεις· ἱκετεύειν, οὐ τρακτεύειν· εὐσεβεῖν, οὐ φιλονεικεῖν· ὑμνολογεῖν, οὐ πολυπραγμονεῖν· μελετᾷν, οὐκ ἐρευνᾷν· ζητεῖν τὰ δέοντα, οὐ πολυπραγμονεῖν τὰ ἀπέραντα· διδάσκεσθαι τὰ συμφέροντα, οὐ περιεργάζεσθαι τὰ ἀκατάληπτα. »

to will, He possesses the power. So then the fig tree of the law brought forth, as it is written, its early fruit (Song 2:13); and does not the vine of the Gospel put forth the cluster of salvation that never cloys? Why then do you still doubt, and do not learn, as we angels do, to receive the words of God without artifice? When you hear about mysteries, you ought to wonder, not to track them out; to supplicate, not to handle them like a business; to be devout, not contentious; to sing hymns, not to busy yourself with curiosity; to meditate, not to probe; to seek what is needful, not to busy yourself with what is boundless; to be taught what is profitable, not to pry into what is incomprehensible."

ΙΓʹ. Οὕτως ἡ Παρθένος τῷ μὲν λόγῳ τοῦ ἀγγέλου ἐτειχίζετο, τὸν δὲ τόκον τοῦ Δεσπότου διελογίζετο· καὶ τῇ μὲν βεβαιώσει τοῦ Γαβριὴλ ὠχυροῦτο, τὴν δὲ σύλληψιν τοῦ Ἐμμανουὴλ διενοεῖτο. Ἐντεῦθεν εἰς χαρὰν καὶ λύπην διαμεριζομένη, εἰς ἄνισα λογισμῶν περιετύγχανε σταθμία· ποτὲ μὲν εἰς τὸ ὕψος τῆς θεότητος ἀναγομένη, ποτὲ δὲ εἰς τὸ ταπεινὸν τῆς ἀνθρωπότητος καταγομένη. Οὕτω τῆς διανοητικῆς πλάστιγγος ἐφ' ἑκατέρας φερομένης, τῆς ἠκριβωμένης τοῦ Θεοῦ ἀξιοῦται ῥοπῆς. Ὁ γὰρ τὸ καθαρώτατον τῆς παρθενίας ἐργαστήριον φυλάξας ἀβλαβὲς, καὶ τὸ μεσαίτατον καὶ ὀξύῤῥοπον τῆς καρδίας διακριτήριον πεποίηκεν ἀκλινές· καταστήσας δὲ τῆς ψυχικῆς κιθάρας τὰ κεχαλασμένα νεῦρα, ταῖς φωτιστικαῖς τοῦ ἁγίου Πνεύματος χερσὶ, τὴν ἀπὸ τῆς ὀνειδιστικῆς πληγῆς ἐνήχει μελῳδίαν, λέγων· « Ἀκμὴν διστάζεις; τὸν κυβερνήτην ἔχουσα πάντων, χειμάζῃ πλέον ἁπάντων; τὸν ἰατρὸν φέρουσα τῶν ψυχῶν, οὐκ ἀποβάλλεις τὴν ἀῤῥωστίαν τῶν λογισμῶν; οὐκ ἔγνως ὅτι ἐκ σοῦ κάτω σαρκοῦμαι, καὶ ὑπὸ ἀγγέλων ἄνω προσκυνοῦμαι; οὐ θέλεις τὸν φιλάνθρωπον, διὰ τὸν ἄνθρωπον γενέσθαι κάτω ἄνθρωπον; οὐ θέλεις διὰ τῆς σῆς πληρωθῆναι κοιλίας τὰς τῶν πατέρων σου ἐπαγγελίας; οὐ θέλεις τὴν παρακοὴν τῆς γυναικὸς, δι' ὑπακοῆς πάλιν λυθῆναι γυναικός; ἐπειδὴ ἐσφράγισται ἡ παρθενία, διὰ τοῦτο ἀμφιβάλλεται ἡ οἰκονομία; ἐπειδὴ ἀμβλυντὸν τὸ τῆς φύσεως ἐργαστήριον, διὰ τοῦτο ἄπιστον τῆς γεννήσεως τὸ μυστήριον; ἐπειδὴ ἄσπορος ἡ χώρα, διὰ τοῦτο ἀπαράδεκτος ἡ χαρά; ἄπιστόν σοι φαίνεται, εἰ ὁ ἀθάνατος Θεὸς εἰς σκεῦος χωρεῖται θνητόν; εἰ ἑνοῦται σώματι, καὶ οὐκ ἀλλοιοῦται πνεύματι; [εἰ] γίνεται σὰρξ, καὶ οὐ τρέπεται ὡς πᾶσα σάρξ; εἰ ὁ δι' ἀγγέλων καὶ προφητῶν κηρυττόμενος Λόγος ἐκ τῶν σῶν εὑρίσκεται προερχόμενος σπλάγχνων ὡς βρέφος; εἰ ὁ ἄναρχος ἄρχεται; εἰ ὁ ἀόρατος ὁρᾶται; εἰ ὁ πλούσιος πτωχεύει; εἰ ὁ τρέφων τρέφεται; εἰ ὁ Δεσπότης πάντων τέλος ἀπαιτεῖται μετὰ πάντων; εἰ ὁ καθήμενος ἐπὶ τῶν χερουβὶμ οὐκ ἔχει ποῦ κλίνῃ τὴν κεφαλήν;

XIII. Thus the Virgin was walled about by the word of the angel, yet she pondered the birth of the Master; she was fortified by Gabriel's assurance, yet she turned over in mind the conception of Emmanuel. Hence, divided between joy and grief, she fell into unequal weighings of her thoughts: now lifted up to the height of the Godhead, now brought down to the lowliness of humanity. So, while the balance of her mind was borne towards each side, she is granted the exact weighting of God. For He Who kept unharmed the most pure workshop of virginity also made the inmost and finely turning judgement-seat of her heart steady; and having tuned the slackened strings of the harp of her soul with the enlightening hands of the Holy Spirit, He sounded upon it the melody that came from the reproving stroke, saying: "Do you still hesitate? Having the Pilot of all things, are you more storm-tossed than all? Carrying the Physician of souls, do you not cast off the sickness of your thoughts? Have you not known that from you I take flesh below, and by angels I am worshipped above? Do you not wish that the Lover of mankind should for man's sake become man below? Do you not wish that through your womb the promises made to your fathers should be fulfilled? Do you not wish that the disobedience of a woman should be undone again through the obedience of a woman? Because virginity is sealed, is the dispensation therefore doubted? Because the workshop of nature is blunted, is the mystery of the birth therefore incredible? Because the ground is unsown, is the joy therefore not to be received? Does it seem incredible to you that the immortal God is contained in a mortal vessel? That He is united to a body, and is not altered in spirit? [That] He becomes flesh, and is not changed as all flesh is? That the Word proclaimed by angels and prophets is found coming forth from your womb as a babe? That He Who is without beginning has a beginning? That the Invisible is seen? That the Rich becomes poor? That He Who feeds is fed? That the Master of all has tax demanded of Him along with all? That He Who sits upon the cherubim has nowhere to lay His head?

Editors' notes and page, col. 745

Footnotes

(16) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Edit. ὁμολογεῖν.

The edition reads ὁμολογεῖν ("to confess").

(printed under page 377)

Footnotes

(72) ‹anchor not visible on this page foot› · call in col 746

Cant. II, 13.

Song of Songs 2:13.

(printed under page 377)

(17) ‹anchor: Nec sicut nos angeli (lemma)› · call in col 746 (call not visible on this page foot)

Nec sicut nos angeli, μὴ καθ' ἡμᾶς τοὺς ἀγγέλους. Male Riccardus : per nos angelos. Proponit in exemplum modum quo ipsi divina accipiunt ἁπλάστως, simpliciter ; abjectis nimirum terrenorum rationibus ac imaginibus, Deoque mentem his liberam devote accommodando : seu etiam sincere, ingenue.

"Nor as we angels do", μὴ καθ' ἡμᾶς τοὺς ἀγγέλους. Riccardi wrongly: "through us angels". He offers as an example the way the angels themselves receive divine things ἁπλάστως, simply: that is, setting aside the reasonings and images of earthly things, and devoutly applying to God a mind free of them; or else sincerely, candidly.

(printed under page 377)

(18) ‹anchor: Interminata inquirere (lemma)› · call in col 746 (call not visible on this page foot)

Interminata inquirere, πολυπραγμονεῖν τὰ ἀπέραντα. Alludit plane ad illud I Tim. I, 4, γενεαλογίαις ἀπεράντοις, quod ego cum Estio lubens explicem, infiniti laboris et operae, et in quibus frustra quis insudet.

"To pry into things without end", πολυπραγμονεῖν τὰ ἀπέραντα. He plainly alludes to 1 Timothy 1:4, γενεαλογίαις ἀπεράντοις ("endless genealogies"), which I would gladly explain with Estius as things of infinite labour and toil, over which one sweats in vain.

(printed under page 377)

Footnotes

(73) ‹anchor not visible on this page foot› · call in col 747

Matth. XVII, 26.

Matthew 17:26.

(printed under page 378)

(74) ‹anchor not visible on this page foot› · call in col 747

Luc. IX, 58.

Luke 9:58.

(printed under page 378)

(75) ‹anchor not visible on this page foot› · call in col 747

Joan. I, 29.

John 1:29.

(printed under page 378)

(76) ‹anchor: nasci parvulum› · call in col 747

Isa. IX, 6.

Isaiah 9:6.

(printed under page 378)

(77) ‹anchor: carnalis cogitationis› · call in col 747

Isa. LII, 1, 2.

Isaiah 52:1–2.

(printed under page 378)

(19) ‹anchor: Quae evacuatur (lemma)› · call in col 747 (call not visible on this page foot)

Quae evacuatur, τὸ καταργούμενον. Verba sunt Pauli II Cor. III, 7, pie a Proclo detorta ad suum propositum : sed Riccardo obscurata.

"Which is done away", τὸ καταργούμενον. These are Paul's words, 2 Corinthians 3:7, piously bent by Proclus to his own purpose, but obscured by Riccardi.

(printed under page 378)

(20) ‹anchor: quod ego testator› · call in col 747

Quod ego testator, ἐμοῦ διατιθεμένου. Alludit ad Apostolum (Hebr. IX, 15) : Ubi enim testamentum est, mors intercedat necesse est testatoris. Romanus codex mutilus erat et vitiosus, unde non mirum ut nihil ex eo sani Riccardus reddiderit.

"Because I, the testator", ἐμοῦ διατιθεμένου. He alludes to the Apostle (Heb. 9:15): "For where there is a testament, the death of the testator must of necessity intervene." The Roman manuscript was mutilated and faulty, so it is no wonder Riccardi rendered nothing sound from it.

(printed under page 378)

(21) ‹anchor: tanquam non esset› · call in col 747

Nasci parvulum tanquam non esset, καὶ τίκτεται ὡς μὴ ὤν, παιδίον. Sic ipsemet bene distinguit Riccardus, at perperam reddit, aut certe obscurius : Nasci eum, qui parvulus non est. Clare Proclus, ut et Patres alii, illis vocibus (Isa. IX, 6) : Natus parvulus ; et, datus Filius : declaratas vult ambas Christi rationes ; quarum altera, cum non esset, nascitur in tempore, pro communi ratione creaturae : altera ab aeterno exsistens, per effectum temporalem datur.

"A little child is born as one who was not", καὶ τίκτεται ὡς μὴ ὤν, παιδίον. Riccardi himself punctuates it rightly so, but renders it wrongly, or at least obscurely: "that he is born who is not a little one". Proclus, like other Fathers, plainly means that by those words (Isa. 9:6), "a little child is born" and "a Son is given", both aspects of Christ are declared: in the one, not having been, he is born in time, in the common manner of a creature; in the other, existing from eternity, he is given by a temporal effect.

(printed under page 378)

(22) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Reg. ἐπιβῶ.

The Royal manuscript reads ἐπιβῶ ("I tread upon").

(printed under page 378)

(23) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Reg. περιλήψεσθαι.

The Royal manuscript reads περιλήψεσθαι ("to be going to embrace").

(printed under page 378)

(24) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Edit. ἄναρχον.

The edition reads ἄναρχον ("without beginning").

(printed under page 378)

Page

other: facing Latin version, not set (including the three full-width Latin lines at the page head ending section XIII). The page foot carries editors' annotations 19–21 (on τὸ καταργούμενον, ἐμοῦ διατιθεμένου, τίκτεται ὡς μὴ ὤν); not set.

PG 65:748

ΙΔʹ. « Ἀλλὰ ἐὰν μὴ λάβω γήϊνον σῶμα, ἀμήχανον καὶ ὑμᾶς λαβεῖν ἅγιον Πνεῦμα. Ἐὰν μὴ μετασχῶ τῆς θνητῆς φύσεως, οὐ γίνεσθε μέτοχοι τῆς ἀθανάτου δυνάμεως. Ἐὰν μὴ φορέσω τὴν εἰκόνα τοῦ χοϊκοῦ, οὐ δύνασθε κοινωνῆσαι τῇ μορφῇ τοῦ ἐπουρανίου. Ἐὰν μὴ τὸ καταργούμενον τοῦ δούλου ὑπέλθω πρόσωπον, ἀμήχανόν ἐστιν ὑμᾶς εἰς τὸν δεδοξασμένον τοῦ Δεσπότου φθάσαι χαρακτῆρα. Ἐὰν μὴ τοῦ ἐπιγείου τόπου ἐπιβήσωμαι σωματικῶς, οὐ περιληφθήσεσθε τοῦ Ἀβραμιαίου κόλπου μυστικῶς. Οὐ θέλεις ὑπουργῆσαι εἰς τὸν τόκον τοῦ ἀθανάτου, ἵνα τὸ κράτος λυθῇ τοῦ θανάτου; οὐ θέλεις ὑποδέξασθαι ἐν κοιλίᾳ τὸν αἴροντα τοῦ κόσμου τὴν ἁμαρτίαν; οὐ θέλεις δοῦναί μοι παρθενικὸν μαζὸν, ἵνα ἐκμυζήσω τὸν διαβολικὸν ἰόν; Ἐὰν μὴ τὴν πρόσκαιρον ἀρχὴν περιβάλωμαι τῆς ἀνθρωπότητος, οὐ δυνήσεσθε ἀνελθεῖν εἰς τὴν ἀρχαίαν ἀρχὴν τῆς θεότητος. Ἐὰν μὴ ἐπὶ τῶν ἀγκαλῶν καθήσω τῆς μητρὸς, οὐ καθήσεσθε ἐκ δεξιῶν τοῦ ἐμοῦ Πατρός. Ἐὰν μὴ ἐν τῷ ἁμαρτωλῷ γένωμαι σώματι, καὶ δι' αὐτοῦ ὡς νεκρὸς κατακλιθῶ ἐν τῷ καινῷ μνήματι, οὐ δυνήσεται οὔτε ἡ διαθήκη κυρωθῆναι, οὔτε ὑμεῖς τῆς βασιλείας τῶν οὐρανῶν κληρονόμοι ἀναδειχθῆναι. Οὕτω γὰρ δὴ καὶ πάντας τοὺς ἀπὸ Ἀδὰμ μέχρι ταύτης τῆς γενεᾶς ἀποκληρονόμους πεποίηκα, ἐμοῦ διατιθεμένου θανάτου γεύσασθαι μὴ δυναμένου [ὡς μηδὲ τὴν ὑμετέραν σάρκα ἐνδυσαμένου]. Οὐ μολυνῶ οὖν, ὡς νομίζεις, τὸ βασιλικὸν ὑπόδημα, ἐὰν πατήσω εἰς τὸ χοϊκὸν ποίημα. Οὐ καθυβρίσω τὸ ἄκτιστον ἀξίωμα, εἰ ἐνοικήσω εἰς τὸ κτισθὲν ὑπ' ἐμοῦ οἴκημα. Οὔτε γὰρ τοῦ ἡλίου τὰς ἀκτῖνας τὰ βορβορώδη βλάπτουσι συστήματα· οὐδὲ πάλιν τοῦ ἰατροῦ τὰς χεῖρας τὰ νοσώδη σπιλοῦσι τραύματα. Μάθε ὅτι ὁ Θεὸς προέρχεται ἐκ σοῦ, οὐκ ἄρχεται ἀπὸ σοῦ. Ἐν σοὶ ὁ Λόγος ἐφίσταται, τοῦ δὲ Πατρὸς οὐδ' ὅλως ἀφίσταται· καὶ τίκτεται, ὡς μὴ ὢν, παιδίον· καὶ δίδοται, ὡς ὢν, υἱὸς, κατὰ τὴν Γραφήν. Καὶ περιλαμβάνεται, καὶ οὐ καταλαμβάνεται· καὶ θεωρεῖται, καὶ οὐχ ὁρᾶται· χωρεῖται, καὶ οὐ χωρεῖται· καὶ γεννᾶται, καὶ οὐ μετρεῖται· καὶ φαίνεται πᾶσι, καὶ οὐ φανεροῦται πᾶσι· καὶ γίνεται, ὃ μὴ ἔστιν, ἄνθρωπος· καὶ μένει ὃ ἐστι, Θεός. Ἐκτίναξαι τοίνυν τὸν κονιορτὸν τῆς σαρκικῆς ἐνθυμήσεως, καὶ περιβαλοῦ τὸ ἱμάτιον τῆς μυστικῆς γνώσεως· ἀπόῤῥιψον τὴν ῥᾳθυμίαν τῆς ψυχῆς, καὶ κράτει [τῆς] αἰωνίου ζωῆς.

XIV. "But if I do not take an earthly body, it is impossible for you also to receive the Holy Spirit. If I do not share in mortal nature, you do not become sharers in immortal power. If I do not bear the image of the earthly, you cannot have communion in the form of the heavenly. If I do not take upon Me the person of the slave, which is being done away, it is impossible for you to attain to the glorified likeness of the Master. If I do not set foot bodily on the earthly place, you will not be received mystically into the bosom of Abraham. Do you not wish to minister to the birth of the Immortal, that the might of death may be undone? Do you not wish to receive in your womb Him Who takes away the sin of the world (John 1:29)? Do you not wish to give Me a virgin's breast, that I may suck out the devil's venom? If I do not put on the temporal beginning of humanity, you will not be able to go up to the ancient beginning of the Godhead. If I do not sit in My mother's arms, you will not sit at the right hand of My Father. If I do not come to be in the sinful body, and through it lie down as one dead in the new tomb, neither will the testament be able to be ratified, nor you be shown heirs of the kingdom of heaven. For so it is that I have made all, from Adam down to this generation, disinherited, since I, the testator, could not taste death [as not having put on your flesh either]. I shall not, then, defile the royal sandal, as you suppose, if I tread upon the earthen handiwork. I shall not outrage the uncreated dignity if I dwell in the dwelling created by Me. For neither do miry heaps harm the rays of the sun, nor again do diseased wounds stain the hands of the physician. Learn that God comes forth from you, not that He begins from you. In you the Word takes His stand, yet He does not stand apart from the Father at all; and He is born, as not being, a child; and He is given, as being, a Son (Isa. 9:6), according to the Scripture. And He is embraced, and is not comprehended; and He is beheld, and is not seen; He is contained, and is not contained; and He is begotten, and is not measured; and He appears to all, and is not made manifest to all; and He becomes what He is not, man; and He remains what He is, God. Shake off, then, the dust of fleshly thinking (Isa. 52:1–2), and put on the garment of mystical knowledge; cast away the sluggishness of the soul, and take hold of eternal life."

Editors' notes and page, col. 748

Footnotes

(25) ‹anchor: καινῷ μνήματι› · call in col 748 (printed in the Greek only)

Reg. μνημείῳ.

The Royal manuscript reads μνημείῳ ("tomb").

(printed under page 378)

(26) ‹anchor: γεύσασθαι μὴ δυναμένου› · call in col 748 (printed in the Greek only)

Edit. male δυναμένους, reliquis mutilis.

The edition wrongly reads δυναμένους, with the rest mutilated.

(printed under page 378)

Page

running head: S. PROCLI CP. EPISCOPI
marginal letters: A ΙΔ΄. « Ἀλλὰ ἐὰν μὴ λάβω; B βάλωμαι τῆς ἀνθρωπότητος; C σάρκα ἐνδυσαμένου]. Οὐ μολυνῶ; D κονιορτὸν τῆς σαρκικῆς
old-edition numerals: (none)

PG 65:749

Οὕτω γὰρ δυνήσῃ καὶ παρθένος φυλαχθῆναι ἁγνὴ, καὶ μήτηρ ⟨γ⟩ενηθῆναι πιστή· καὶ τῶν μὲν ἀγάμων μὴ χωρισθῆναι, ταῖς δὲ ὑπάνδροις συναριθμηθῆναι· καὶ τὸν μὲν προφητευόμενον Χριστὸν βαστάσαι, τὸν δὲ ἐναντιούμενον ἐχθρὸν πατῆσαι· καὶ τοῦ μὲν ὑμνῆσαι τὴν φωτιστικὴν τῆς παρουσίας ἔλλαμψιν, τοῦ δὲ σβέσαι τὴν πειραστικὴν τῆς μανίας ἔκκαυσιν. »

For so you will be able both to be kept a pure virgin and to become a faithful mother; and not to be parted from the unmarried, yet to be numbered with the married; and to carry the Christ who was prophesied, and to trample the enemy who opposes; and to hymn the enlightening radiance of the one's coming, and to quench the tempting blaze of the other's frenzy."

ΙΕʹ. Οὐ γὰρ μικρῶς αὐτὸς ἠνιάθη, ἀφ' οὗ μάλιστα ἡ Παρθένος εὐηγγελίσθη. Ὁ κόσμος ἐν εὐθυμίᾳ, καὶ ὁ διάβολος ἐν ἀθυμίᾳ. Ὁ βασιλεὺς ἔσωθεν ἐν τῷ παλατίῳ τὰς δωρεὰς τῆς εἰρήνης ὑπέγραφε, καὶ ὁ τύραννος ἔξωθεν τῷ βίῳ τοῦ πολέμου τὰ ὅπλα ἐχάλκευεν. Ὁ Δεσπότης τὸν λιμένα τῆς σωτηρίας κατήρτιζε, καὶ ὁ πειραστὴς τὸν χειμῶνα τῆς ἀγνωσίας ηὐτρέπιζεν. Ὁ Κύριος τὴν ἡμέραν τῆς θεογνωσίας ἐῤῥύθμιζε, καὶ ὁ δόλιος τὴν νύκτα τῆς δυσσεβείας ἐτείχιζεν. Ὁ κτίστης τοῖς κτίσμασι συνανεστρέφετο, καὶ ὁ λῃστὴς τοῖς δαίμοσι συνεσκέπτετο· « Ἀνετράπη, » λέγων ὁ διάβολος, « ἡ θανατικὴ βασιλεία, ἐὰν ἡ παρθενικὴ γεννήσῃ κοιλία. Ἐὰν ἄφθορος συλλάβῃ φύσις, τέθνηκε τῶν δαιμόνων ἡ φύσις· ἐὰν ἁγνεία πολιτεύσηται, ἀκολασία φυγαδεύεται· ἐὰν ἀπάθεια κρατήσῃ, ἀντιπάθεια δραπετεύσει· ἐὰν ἀφθαρσία παῤῥησιάσηται, ἡ ἁμαρτία ἐγκαλύψεται. Μὴ τὴν παλαιὰν τῆς ἐπιθυμίας ἀπολέσωμεν νομήν· μὴ δεξώμεθα τὴν νεαρὰν τῆς παρθενίας καινοτομίαν· μὴ ἐκπέσωμεν διὰ ῥαθυμίας τοῦ δικαίου τῆς ἀδικίας· μὴ ἀργήσῃ τῆς φιληδονίας ἡ ἐμπορία· μὴ σβεσθῇ τῆς ἡδονῆς ὁ σπινθήρ· μὴ ἀποβληθῇ τῆς πλεονεξίας τὸ χάραγμα· μὴ κλεισθῇ τῆς πονηρίας τὸ ἐργαστήριον· μὴ παραποιηθῇ τῆς ὑπερηφανείας ἡ σφραγίς· μὴ ἄπρακτον μείνῃ τῆς κακίας τὸ ὀψώνιον. Ἀντιταξώμεθα πρὸς τὸν αὐχένα τῆς παρθενίας τὸν χειμῶνα τῆς ἡδυπαθείας· πρὸς τὴν στεῤῥότητα τῆς ἐγκρατείας, τὴν ἡδύτητα τῆς γαστριμαργίας· πρὸς τὴν τῆς ἀληθείας λαμπηδόνα, τὸν τοῦ ψεύδους σπινθῆρα· πρὸς τὴν κρηπῖδα τῆς εὐσεβείας, τὴν τυραννίδα τῆς ἀσεβείας. Μεγάλη κατέχει συμφορὰ τῶν δαιμόνων τὴν φοράν· εἰς βαρυτάτην κείμεθα τιμωρίαν, εἰ μὴ σφοδροτάτην ἐνδυσώμεθα πανοπλίαν. Καταμάθωμεν τὸ παράδοξον τῆς Παρθένου πρᾶγμα, καὶ ἴδωμεν τὸ φοβερὸν καὶ ἐξαίσιον τοῦ ἐξ αὐτῆς σαρκουμένου θαῦμα· πῶς κόρη γυνὴ κυοφορεῖ, μὴ πλησιάσασα τὸ σύνολον μηδενὶ ἀνδρί· πῶς τὴν ἁγνείαν οὐκ ἀπέθετο, καὶ τὴν παιδοποιΐαν ἐνεπορεύσατο· πῶς τὴν ὥραν οὐκ ἐτρυγήθη τῆς εὐμορφίας, καὶ ἡ χώρα ἐγεωργήθη τῆς καλλιτεχνίας· πῶς ἡ ἄμπελος οὐκ ἐσκάφη, καὶ ὁ βότρυς ἐπεπάνθη· πῶς καὶ ἡ σφραγὶς τῆς παρθενίας μένει ἀπαρεγχείρητος, καὶ ὁ χωρηθεὶς ἐν τῇ κοιλίᾳ, ἀνερμήνευτος· πῶς καὶ τὴν σύλληψιν ἀγνοεῖ τοῦ ἀνδρὸς, καὶ τὴν κύησιν προσκυνεῖ τοῦ παιδός.

XV. For he himself was grieved in no small way, especially from the time the Virgin received the good tidings. The world was in good cheer, and the devil in dejection. The King within, in the palace, was signing the gifts of peace, and the tyrant without was forging for the world the weapons of war. The Master was fitting out the harbour of salvation, and the tempter was making ready the storm of ignorance. The Lord was ordering the day of the knowledge of God, and the crafty one was walling in the night of impiety. The Creator was dwelling among His creatures, and the robber was taking counsel with the demons: "Overturned," said the devil, "is the kingdom of death, if the virginal womb gives birth. If an incorrupt nature conceives, the nature of the demons is dead; if chastity holds sway, licentiousness is put to flight; if passionlessness prevails, the passion that opposes it will run away; if incorruption speaks boldly, sin will be veiled. Let us not lose the old pasture of desire; let us not admit the new innovation of virginity; let us not, through sloth, fall away from the rightful claim of injustice; let not the trade of the love of pleasure stand idle; let not the spark of pleasure be quenched; let not the stamp of greed be cast away; let not the workshop of wickedness be shut; let not the seal of pride be counterfeited; let not the wages of vice remain unearned. Let us set against the neck of virginity the storm of voluptuousness; against the firmness of continence, the sweetness of gluttony; against the brightness of truth, the spark of falsehood; against the foundation of piety, the tyranny of impiety. A great calamity holds the onrush of the demons; we lie under the heaviest punishment unless we put on the most vehement armour. Let us learn thoroughly the strange affair of the Virgin, and let us see the fearful and extraordinary wonder of Him who is made flesh from her: how a girl, a woman, is with child, having come near no man at all; how she did not lay aside her chastity, and yet traded in the begetting of a child; how the bloom of her beauty was not harvested, and yet the field of her fine craftsmanship was tilled; how the vine was not dug, and yet the cluster ripened; how both the seal of her virginity remains untampered with, and He who was contained in her womb is beyond interpretation; how she both knows nothing of a man in her conceiving, and worships the child in her bearing.

ΙϚʹ. « Τίς εἶδε κλάδον τῆς ῥίζης προγενέστερον, ἔμβρυον δημιουργῆσαν τὴν φύσιν, βρέφος τὴν

XVI. "Who has seen a branch older than its root, an unborn child that fashioned nature, an infant the

Editors' notes and page, col. 749

Footnotes

(27) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Male edit. τῆς φωτιστικῆς.

The edition wrongly reads τῆς φωτιστικῆς ("of the illuminating").

(printed under page 379)

(28) ‹anchor: τὴν νεαρὰν› · call in col 749 (printed in the Greek only)

Edit. male νοερόν.

The edition wrongly reads νοερόν ("intellectual").

(printed under page 379)

(29) ‹anchor: τοῦ δικαίου› · call in col 749 (printed in the Greek only)

Male edit. οὐ δικαίου.

The edition wrongly reads οὐ δικαίου ("not just").

(printed under page 379)

(30) ‹anchor: μὴ ἄπρακτον› · call in col 749 (printed in the Greek only)

Edit. ἄπρατον.

The edition reads ἄπρατον ("unsold").

(printed under page 379)

(31) ‹anchor: Ἀντιταξώμεθα› · call in col 749 (printed in the Greek only)

Reg. ἀντιτάξωμεν.

The Royal manuscript reads ἀντιτάξωμεν (active voice, "let us set against").

(printed under page 379)

(32) ‹anchor: βαρυτάτην κείμεθα τιμωρίαν› · call in col 749 (printed in the Greek only)

Edit. πονηρίαν.

The edition reads πονηρίαν ("wickedness").

(printed under page 379)

(33) ‹anchor: καὶ ἴδωμεν› · call in col 749 (printed in the Greek only)

Edit. ἴδωμεν καί.

The edition reads ἴδωμεν καί ("let us see and").

(printed under page 379)

(34) ‹anchor: τὴν παιδοποιίαν ἐνεπορεύσατο› · call in col 749 (printed in the Greek only)

Edit. ἐπριᾶτο.

The edition reads ἐπριᾶτο ("bought").

(printed under page 379)

(35) ‹anchor: καὶ ἡ χώρα› · call in col 749 (printed in the Greek only)

Reg. χαρά.

The Royal manuscript reads χαρά ("joy").

(printed under page 379)

Footnotes

(78) ‹anchor not visible on this page foot› · call in col 751

I Cor. XV, 49.

1 Corinthians 15:49.

(printed under page 380)

(79) ‹anchor not visible on this page foot› · call in col 751

Gen. III, 6.

Genesis 3:6.

(printed under page 380)

(36) ‹anchor: Ab instruendis insidiis destiterimus (lemma)› · call in col 751 (call not visible on this page foot)

Ab instruendis insidiis destiterimus. ἀποστῶμεν τῆς ἐπιβουλῆς. Restituenda interrogatio ex ms. reg. ut sint verba cohortantis, uti et sequentia, male a Riccardo detorta.

"Shall we have ceased from laying snares?" ἀποστῶμεν τῆς ἐπιβουλῆς. The question must be restored from the Royal manuscript, so that these are the words of one exhorting, like what follows, which Riccardi wrongly twisted.

(printed under page 380)

(37) ‹anchor: Mulier illa terreni (lemma)› · call in col 751 (call not visible on this page foot)

Mulier illa terreni, τοῦ χοϊκοῦ. Quem opponit τῷ, τοῦ ἐπουρανίου · mutuatus verba Pauli I Cor. XV, 49. Nonnihil luxata verba Rom. codicis Riccardum deceperunt, ut aliter redderet. Quod sequitur, αὕτη καὶ τὴν διήγησιν ἐβδελύξατο · dissimulantius mollit, reddendo : Ista etiam ad nuntiantis verba commota. Significat Proclus, repudiasse Mariam, animoque abominatam fuisse angelicam salutationem, nec ei facilem aures accommodasse, insidias veritam Evae similes, usque dum plene instructa fuit, ac vere Dei nuntium agnovit ; quod ipsum Andreas Cretensis magnae in femina virtutis tradit, Orat. in Annuntiat., ac est revera, sexu ad fidem leviori.

"That woman of the earthy one", τοῦ χοϊκοῦ, which he sets against τοῦ ἐπουρανίου ("of the heavenly one"), borrowing Paul's words, 1 Corinthians 15:49. The somewhat dislocated words of the Roman manuscript misled Riccardi into rendering otherwise. What follows, αὕτη καὶ τὴν διήγησιν ἐβδελύξατο ("she even loathed the account"), he softens evasively, rendering "she too was moved at the messenger's words". Proclus means that Mary rejected the angelic salutation and abhorred it in her mind, and did not readily lend it her ears, fearing a snare like Eve's, until she had been fully instructed and truly recognized God's messenger. Andrew of Crete records this very thing as a mark of great virtue in a woman (Oration on the Annunciation), and so it truly is, in a sex quicker to believe.

(printed under page 380)

(38) ‹anchor: corruptionem adiret› · call in col 751

Cum corruptionem adiret, μεταλαβοῦσα τῆς φθορᾶς. Cum sumeret quod ad interitum erat, nempe fructum ligni vetiti ; ut ubique currant quaesitae illae Procli antitheses, restituto textu, ubi menda obscurabant. Quod statim sequitur, αὕτη τῆς θείας χαρᾶς ἐντὸς γενηθεῖσα, verba illa respicit (Matth. XXV, 21, 23) : Intra in gaudium Domini tui. Ut velit significare immensum quoddam Mariae gaudium ab illapsu Domini in eam, quale fere erit beatorum. Riccardus nihil exprimit.

"When she came to corruption", μεταλαβοῦσα τῆς φθορᾶς: when she took what led to destruction, namely the fruit of the forbidden tree; so that, with the text restored where errors obscured it, Proclus's studied antitheses run smoothly throughout. What follows at once, αὕτη τῆς θείας χαρᾶς ἐντὸς γενηθεῖσα ("she, having come within the divine joy"), looks to the words (Matt. 25:21, 23) "Enter into the joy of your Lord", meaning an immense joy of Mary at the Lord's descent into her, almost such as the joy of the blessed will be. Riccardi expresses none of this.

(printed under page 380)

(39) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Male edit. ἀρχόμεθα κελεύειν.

The edition wrongly reads ἀρχόμεθα κελεύειν ("we begin to command").

(printed under page 380)

(40) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Male edit. γυνὴ τῶν ὀφθαλμῶν τοῦ χοϊκοῦ.

The edition wrongly reads γυνὴ τῶν ὀφθαλμῶν τοῦ χοϊκοῦ ("the woman of the eyes of the earthy one").

(printed under page 380)

Page

other: facing Latin version, not set

PG 65:752

κτισαμένην κτίσαν; Ὃν μέλλει ὡς ἄνθρωπον τίκτειν, τούτῳ ἀπάρτι ὡς Θεῷ ὑποκύπτει· ὃν ἔχει διατρέφειν ὡς νήπιον, τοῦτον μετὰ αἰδοῦς δοξάζει ὡς Κύριον. Τί οὖν; ἀποστῶμεν τῆς ἐπιβουλῆς, ὅτι μεγάλης ἠξίωται αὕτη φυλακῆς; ἀναχωρήσωμεν τῆς ἀντιπαθείας, ὅτι ὑπὸ τῆς ἄνω σκέπεται συμμαχίας; μὴ γὰρ οὐ γινώσκω κἀγὼ, ὅτι ἐπισφαλῶς ὁπλίζεται ὁ ἰσχυρὸς, ὅτε ἀσφαλῶς φυλάττεται ὁ θησαυρός; Εἰς μάτην ὁ κλέπτης ἐφεδρεύει, ὅτε ὁ οἰκοδεσπότης μὴ καθεύδῃ; Ἀλλὰ πάλιν ἡμῖν ἐστι πρὸς δευτέραν [Εὔαν] ὁ πόλεμος; πρὸς ἄφθορον γυναῖκα ἡ παράταξις; πάλιν τὸν δεύτερον ἀναγκαζόμεθα προσκυνεῖν Ἀδάμ; πάλιν ὑπὸ τοῦ μεθ' ἡμᾶς πλαττομένου ἄρχεσθαι κελευόμεθα; πάλιν τῇ βασιλικῇ προσταττόμεθα εἰκόνι ἐγκύπτειν; Ἀλλ' ἐκείνη μὲν ἡ γυνὴ τοῦ χοϊκοῦ, ὑπὸ τῶν ὀφθαλμῶν εὐχερῶς καταβέβληται· αὕτη δὲ ὑπὸ τῶν χειρῶν παρειλημμένη τοῦ ἐπουρανίου, ἰσχυρῶς τετείχισται. Ἐκείνη τοῦ ξύλου ἐμφορηθῆναι ἐπεθύμησεν· αὕτη τούτου οὐδὲν ἐνθυμηθῆναι ἐπένευσεν. Ἐκείνη τὴν συμβουλίαν ἡδέως ἐδέξατο· αὕτη καὶ τὴν ἀκοὴν ταχέως ἠσφαλίσατο. Ἐκείνη τὴν πεῦσιν περιεπτύξατο· αὕτη καὶ τὴν διήγησιν ἐβδελύξατο. Ἐκείνη τῆς βρώσεως τοῦ δένδρου ἐρασθεῖσα θεοποιΐαν ἐφαντάζετο· αὕτη τῆς ἑνώσεως τοῦ Δεσπότου ἀξιωθεῖσα εἰς δοξολογίαν ηὐτρεπίζετο. Ἐκείνη, τῆς φθορᾶς μεταλαβοῦσα, τῆς ὑπερκειμένης ἀξίας λαβέσθαι διενοεῖτο· αὕτη, τῆς θείας χαρᾶς ἐντὸς γενηθεῖσα, τῆς ἀνθρωπίνης ἀσθενείας οὐκ ἐπιλανθάνεται. Πῶς οὖν τὴν τοιαύτην σκάφην χειμάσωμεν; ἐὰν τὸν ἐν αὐτῇ ὑπνοῦντα κυβερνήτην καταλάβωμεν. Πῶς τὸ πρόβατον σπαράξωμεν; ἐὰν τὸν ποιμένα ἀμελοῦντα ὑποπτεύσωμεν. Πῶς τὴν πόλιν διαρπάσωμεν; ἐὰν τὸν βασιλέα ῥᾳθυμοῦντα ὑπονοήσωμεν. Ἆρα τὸ σατανικὸν στῖφος οὐ κατασείσει τὸ παρθενικὸν τεῖχος; ἆρα τῶν ἐλπίδων ἀποτυγχάνωμεν, ἐὰν τῶν πόνων μὴ κατολιγωρήσοιμεν. ἆρα τῆς προσδοκίας διαμαρτάνωμεν, ἐὰν τῆς φιλονεικίας μὴ ἀναχωρήσωμεν; Ὅτε δὲ καὶ τῷ ἐργαστηρίῳ τῆς παρθενίας μὴ δυνηθῶμεν ἐπιβουλεῦσαι, καὶ τῷ χωρίῳ τῆς διανοίας μὴ ἰσχύσωμεν παρενοχλῆσαι. καὶ τῷ ἐμβρύῳ τῆς κοιλίας μὴ δυνηθῶμεν ἀντοφθαλμῆσαι· τότε τοῖς συκοφαντικοῖς πλήξομεν βέλεσι τὴν ἄφθορον τῆς Παρθένου σύλληψιν. Διαβάλλωμεν τὸ μυστήριον [ἵνα ἑλκύσωμεν εἰς κριτήριον].

created the one who created it? To Him whom she is about to bear as a man she already bows down as to God; Him whom she has to nourish as an infant she glorifies with reverence as Lord. What then? Shall we desist from the plot, because she has been granted great protection? Shall we withdraw from our opposition, because she is sheltered by the alliance from above? For do I too not know that the strong man arms himself to his peril when the treasure is safely guarded? That the thief lies in wait in vain when the master of the house does not sleep? But is our war once more against a second [Eve]? Is our battle line against an incorrupt woman? Are we once more compelled to worship the second Adam? Are we once more ordered to be ruled by one fashioned after us? Are we once more commanded to bow down to the royal image? But that woman of the earthy one was easily overthrown through her eyes; this one, taken up by the hands of the heavenly one, is strongly walled about. That one desired to be filled from the tree; this one consented to think nothing of it. That one gladly received the counsel; this one even swiftly secured her hearing. That one embraced the questioning; this one even loathed the account. That one, enamoured of eating from the tree, imagined becoming a god; this one, deemed worthy of union with the Master, made herself ready for doxology. That one, having partaken of corruption, intended to lay hold of the supreme rank; this one, having entered within the divine joy, does not forget human weakness. How then shall we raise a storm against such a vessel? If we catch the helmsman in it asleep. How shall we tear the sheep? If we suspect the shepherd of neglect. How shall we plunder the city? If we suspect the king of idleness. Will not the satanic host shake the virginal wall? Do we fail of our hopes, if we do not make light of our labours. Do we miss our expectation, if we do not withdraw from the contest? And when we cannot plot against the workshop of virginity, and are not strong enough to trouble the field of her mind, and cannot look the unborn child of her womb in the face, then we shall strike the incorrupt conception of the Virgin with the darts of slander. Let us calumniate the mystery [that we may drag it to the tribunal].

Editors' notes and page, col. 752

Footnotes

(41) ‹anchor: τῆς φθορᾶς› · call in col 752 (in the Latin the call is printed at "adiret", note 38)

Male edit. τῆς οὐδεμιᾶς φθορᾶς.

The edition wrongly reads τῆς οὐδεμιᾶς φθορᾶς ("of no corruption").

(printed under page 380)

(42) ‹anchor: κυβερνήτην καταλάβωμεν› · call in col 752 (printed in the Greek only)

Edit. ὑπολάβωμεν.

The edition reads ὑπολάβωμεν ("suppose").

(printed under page 380)

(43) ‹anchor: συκοφαντικοῖς πλήξομεν› · call in col 752 (printed in the Greek only)

Edit. πλήττωμεν.

The edition reads πλήττωμεν ("let us strike").

(printed under page 380)

Page

running head: 752 S. PROCLI CP. EPISCOPI (head spans pp. 751–752)
marginal letters: A κτισαμένην κτίσαν; B κοῦ, ὑπὸ τῶν ὀφθαλμῶν (letter sits between this line and the one above); C χειμάσωμεν; D (none in this column; the page's D falls in the footnote area)
old-edition numerals: (none)

PG 65:753

Λοιδορήσωμεν τὴν ἁγνείαν, ἵνα ἐπάγωμεν τιμωρίαν. Διασύρωμεν τὴν μυστικὴν κυοφορίαν, ἵνα προσενέγκωμεν εἰς Ἰουδαϊκὴν ἀποτομίαν. Χρησώμεθα τούτῳ τῷ γένει, συνηγοροῦντι τῷ ἡμετέρῳ ψεύδει. Ὑποθώμεθα διαβολικὴν πονηρίαν τοῖς ἀσυγγνώστοις καὶ τὰ μικρὰ [τῶν ἄλλων] ἐξετάζουσι πταίσματα· τοῖς παντελῶς ἀγνοοῦσι τῆς συμπαθείας τὰ ὁροθέσια· τοῖς πρὸ τῆς ἀληθείας τὴν μάχαιραν ὀξύνουσι τῆς ἀπανθρωπίας· τοῖς πρὸ τῆς ἐξετάσεως τὸν χάρτην ὑπογράφουσι τῆς ἀποφάσεως· τοῖς τὴν ἄδικον κρίσιν τοῖς κρινομένοις κρίνειν ἐπειγομένοις. Τὸ ἄσπιλον ὄστρειον ἀφανισθῇ, ἵνα μὴ ὁ πολύτιμος ἐν αὐτῷ μαργαρίτης τελεσφορηθῇ. Εἰ δὲ καὶ τὸ δόρυ τῆς ἡμετέρας πονηρίας μὴ τρώσῃ τῆς Παρθένου τὴν σύλληψιν, [ἀλλὰ] τὸ τοῦ Ἡρώδου τῆς βασκανίας ξίφος τοῦ τικτομένου βρέφους πλήξει τὴν γέννησιν. Αὐτὸς γὰρ ὑπὲρ ἡμῶν τὸν καθ' ἡμῶν πολεμήσει Χριστόν. »

Let us revile her chastity, that we may bring punishment on her. Let us disparage her mystical pregnancy, that we may bring it before Jewish severity. Let us make use of this race, which pleads the cause of our falsehood. Let us suggest diabolical wickedness to those who are unforgiving and scrutinize the small faults [of others]; to those wholly ignorant of the boundaries of compassion; to those who, before the truth, whet the sword of inhumanity; to those who, before the inquiry, sign the paper of the sentence; to those who hasten to pass unjust judgement on those under judgement. Let the spotless oyster be done away with, so that the precious pearl within it may not be brought to maturity. And if the spear of our wickedness does not wound the Virgin's conception, [yet] the sword of Herod's envy will strike the birth of the child being born. For he will fight on our behalf against the Christ who is against us."

ΙΖʹ. Ποίοις οὖν ἐγκωμίων χρώμασι τὴν παρθενικὴν διαγράψω εἰκόνα; ποίοις ἐπαίνων ῥήμασι τὸν ἄσπιλον τῆς ἁγνείας φαιδρύνω χαρακτῆρα; Αὕτη τὸ ἄδυτον τῆς ἀναμαρτησίας ἱερόν· αὕτη ὁ ἡγιασμένος τοῦ Θεοῦ ναός· αὕτη τὸ χρυσοῦν τῶν ὁλοκαυτωμάτων θυσιαστήριον· αὕτη τὸ θεῖον τῆς συνθέσεως θυμίαμα· αὕτη τὸ ἅγιον τῆς χρίσεως ἔλαιον· αὕτη τὸ πολύτιμον τῆς πιστικῆς νάρδου ἀλάβαστρον· αὕτη τὸ ἱερατικὸν ἐφοὺδ, τὴν τοῦ Θεοῦ μηνύουσα βουλήν· αὕτη ἡ τὸν ἑπτάμυξον λύχνον βαστάζουσα χρυσῆ λυχνία· αὕτη ἡ κεχρυσωμένη ἔσωθεν καὶ ἔξωθεν κιβωτὸς, σώματι καὶ πνεύματι ἡγιασμένη, ἐν ᾗ τὸ

XVII. With what colours of encomium, then, shall I paint the virginal image? With what words of praise shall I make bright the spotless character of her chastity? She is the inaccessible sanctuary of sinlessness; she is the hallowed temple of God; she is the golden altar of the whole burnt offerings; she is the divine incense of the compounding; she is the holy oil of anointing; she is the precious alabaster box of pure nard; she is the priestly ephod, which makes known the counsel of God; she is the golden lampstand that bears the seven-wicked lamp; she is the ark gilded within and without, sanctified in body and in spirit, in which the

Editors' notes and page, col. 753

Footnotes

(44) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Edit. συνηγοροῦντες.

The edition reads συνηγοροῦντες ("pleading on behalf").

(printed under page 381)

Footnotes

(80) ‹anchor: nardi pistici alabastrum› · call in col 754

Joan. XII, 3.

John 12:3.

(printed under page 381)

(81) ‹anchor: spiritu sanctificata› · call in col 754

I Cor. VII, 34.

1 Corinthians 7:34.

(printed under page 381)

(45) ‹anchor: Injustum judicium judicare festinant (lemma)› · call in col 754 (call not visible on this page foot)

Injustum judicium judicare festinant. Ad haec verba Riccardus : Mire premit Nestorianos, quos a diabolo excitatos inducit. Nihil tamen Proclus hoc loco adversus Nestorianos disputat, sed Judaeos tantum perstringit, quorum etiam in terminis meminit, et in quos tota haec quadrat diabolica peroratio, ne minimum vero in Nestorianos : atque ut quis attentius perspiciat, viderit omnino respicere inductam Mariae accusationem, quam habet liber apocryphus Jacobi fratris Domini nomine, qua molitus sit diabolus Mariam perdere, atque in ea conceptum coeleste margaritum, antequam maturum tempore in lucem prodiret. Sic ergo agebat diabolus per Judaeos, ἵν' ἀφανισθῇ τὸ ἄσπιλον ὄστρεον · non quod frigide et indigne Procli interprete reddit Riccardus, ut delitescat incontaminata ostrea, quod nihil impediret margariti in ea τελεσφόρησιν · velut, maturo partu editionem : sed, ut deleretur ac exterminio daretur ; prout delebantur, qui rei criminis redargutionis aquas illas potassent. Nunquid vero Nestoriani de delenda sic Maria ac fetu in ea perdendo, post quadringentos annos ab ejus editione ac partu, cogitaverunt ? Nunquid priores Herode in Mariam ac prolem ii debaccharunt, cujus Proclus conatum a diabolo provocatum subjungit, ubi prior ille non successisset, et ut editus in lucem Dominus Jesus per eum periret, qui in utero exstingui nequivisset ? Facessant rogo istae naeniae, sibique ipsos patres sinamus. Et ut synopsi proponam quid tot dialogismis agat Proclus, noveris esse quatuor : primo enarrat quid inter Mariam ac Joseph intercedere potuit sermonis, in ea hypothesi, ut vir beatus toto conceptionis tempore animi anxius fuerit, nec satis rei sacramentum noverit. Secundo explicat, quid inter eamdem Mariam et angelum nuntiantem, cum necdum omnino persuasa crederet ; non quidem ullo modo dubia de Dei potentia, sed de nuntio an esset a Deo, deque modo implendae rei, non violato voto. Tertio, quid specie increpationis intus animo Dominus insonaret inter eas moras, et dum prudens Virgo post verba Gabrielis assensum libraret. Quarto denique edisserit diaboli querelas post divinam Virginis conceptionem, ejusque in eam ac prolem machinamenta, cum per se subjectosque daemonum populos, tum per Judaeos primum ac ante partum, postmodumque ac brevi a partu, per Herodem : nihil ad alios Christi ac Mariae hostes progressus, vel Nestorianos, vel Helvidianos, a quibus tamen videri possit cavere, expositione loci Matthaei, quo perpetua Mariae virginitas videri posset impeti. Similem prosopopoeiam Mariae et Joseph habet Athanasius hom. in censum sanctae Mariae ; nec ea displicet, quidquid in eam loquatur Holstenius.

"They hasten to pass an unjust judgement." At these words Riccardi: "He presses the Nestorians wonderfully, bringing them in as stirred up by the devil." Yet Proclus here disputes nothing against the Nestorians; he only censures the Jews, whom he even names explicitly, and whom this whole diabolical peroration fits, but not in the least the Nestorians. Anyone who looks more closely will see that it plainly refers to the accusation brought against Mary that the apocryphal book under the name of James the Lord's brother contains, by which the devil schemed to destroy Mary, and in her the heavenly pearl conceived, before it should come to light in due time. So the devil was acting through the Jews, ἵν' ἀφανισθῇ τὸ ἄσπιλον ὄστρεον: not, as Riccardi renders it, coldly and unworthily of Proclus, "that the spotless oyster may lie hidden", which would in no way hinder the τελεσφόρησις of the pearl in it, the bringing forth at a ripe birth; but "that it might be blotted out and given over to destruction", as those were destroyed who, guilty of a crime, had drunk those waters of conviction. Did the Nestorians, four hundred years after her childbirth, think of so destroying Mary and the child in her? Did they, before Herod, rage against Mary and her child? Proclus adds Herod's attempt, provoked by the devil, when that first attempt had failed, that the Lord Jesus, once born, might perish by him who could not be extinguished in the womb. Away, I beg, with these trifles, and let us leave the Fathers to themselves. To set out in a synopsis what Proclus is doing in so many dialogues, know that there are four things. First he relates what conversation could have passed between Mary and Joseph, on the supposition that the blessed man was anxious in mind through the whole time of the conception and did not sufficiently understand the mystery. Second he sets out what passed between the same Mary and the announcing angel, when she did not yet believe, being not wholly persuaded; not in any way doubting God's power, but whether the messenger was from God, and how the thing would be accomplished without breaking her vow. Third, what the Lord inwardly sounded in her soul, in the manner of a rebuke, during that delay, while the prudent Virgin weighed her assent after Gabriel's words. Fourth and last, he sets out the devil's complaints after the Virgin's divine conception, and his machinations against her and her child, both by himself and by the hosts of demons subject to him, and through the Jews, first, before the birth, and afterwards, soon after the birth, through Herod. He goes on to none of the other enemies of Christ and Mary, neither Nestorians nor Helvidians, though he might seem to guard against these by his exposition of the passage of Matthew by which Mary's perpetual virginity might seem to be attacked. Athanasius has a similar dramatized speech of Mary and Joseph in the homily On the census of holy Mary; nor is it displeasing, whatever Holstenius may say against it.

(printed under page 381)

(46) ‹anchor: altare holocautomatum› · call in col 754

Aureum altare holocautomatum. Videtur Proclus confundere altare incensi quod erat aureum, in quo solum adolebatur thymiama, cum altari quod erat ante portam tabernaculi, in quo victimae et ὁλοκαυτώματα offerebantur ac cremabantur, quod ex terra et impolitis lapidibus exstructum, non laminis aureis vestitum erat, sed aeneis ; quocirca putem scripsisse χαλκοῦν, ex quo antiquarii exscripserint χρυσοῦν, nisi pro ὁλοκαυτωμάτων, scripserat θυμιαμάτων, quod magis probo.

"Golden altar of holocausts." Proclus seems to confuse the altar of incense, which was golden and on which only incense was burned, with the altar before the door of the tabernacle, on which victims and ὁλοκαυτώματα (whole burnt offerings) were offered and burned, which was built of earth and unhewn stones and overlaid not with plates of gold but of bronze. So I should think he wrote χαλκοῦν ("bronze"), from which copyists wrote χρυσοῦν ("golden"); unless for ὁλοκαυτωμάτων he had written θυμιαμάτων ("of incense"), which I prefer.

(printed under page 381)

(47) ‹anchor: aureum candelabrum› · call in col 754

Aureum candelabrum. Riccardus candelabrum in lucernam mutat : sed piget plura ejus notare : tu, lector, ex paucis istis, alia toto opere, ubi nihil moneo, cautum nova versione putans, conji[…]

"Golden lampstand." Riccardi changes the lampstand into a lamp; but I am loath to note more of his errors. You, reader, from these few, conje[cture] the rest throughout the work where I give no warning, considering yourself safeguarded by the new version. [The last word is cut off at the foot of the page image.]

(printed under page 381)

Footnotes

(82) ‹anchor not visible on this page foot› · call in col 755

Hebr. IX, 4.

Hebrews 9:4.

(printed under page 382)

(83) ‹anchor not visible on this page foot› · call in col 755

ibid. 13.

Same chapter, verse 13.

(printed under page 382)

(84) ‹anchor not visible on this page foot› · call in col 755

Ezech. XLIV, 1.

Ezekiel 44:1.

(printed under page 382)

(85) ‹anchor not visible on this page foot› · call in col 755

Isa. VIII, 1.

Isaiah 8:1.

(printed under page 382)

(86) ‹anchor not visible on this page foot› · call in col 755

Matth. XIII, 33.

Matthew 13:33.

(printed under page 382)

(87) ‹anchor not visible on this page foot› · call in col 755

Gen. XXVII, 27.

Genesis 27:27.

(printed under page 382)

(88) ‹anchor not visible on this page foot› · call in col 755

III Reg. X, 22.

3 Kings (1 Kings) 10:22.

(printed under page 382)

(89) ‹anchor not visible on this page foot› · call in col 755

Cant. V, 3.

Song of Songs 5:3.

(printed under page 382)

(90) ‹anchor: per primiparas juvencas› · call in col 755

I Reg. VII, 7.

1 Kings (1 Samuel) 7:7 (so printed; the two milch cows drawing the ark are at 1 Sam. 6:7).

(printed under page 382)

(91) ‹anchor: salvatur Pharaone› · call in col 755

Exod. II, 3.

Exodus 2:3.

(printed under page 382)

(92) ‹anchor: veri jurisjurandi› · call in col 755

Gen. XXV, 32.

Genesis 25:32.

(printed under page 382)

(93) ‹anchor: circa undecimam› · call in col 755

Matth. X, 1.

Matthew 10:1 (so printed; the labourers in the vineyard are Matt. 20:1).

(printed under page 382)

(94) ‹anchor: e coelo descendens› · call in col 755

Judic. VII, 37.

Judges 7:37 (so printed; Gideon's fleece is Judg. 6:37).

(printed under page 382)

(48) ‹anchor: matri ipsi lactanti› · call in col 755 (the Greek call at this place, αὐτῇ, is (53))

Matri ipsi lactanti. Deesse particulas quas hic descripsi, suadet tum series, et quia alioqui vitiosus est textus, tum Moysis historia, in qua filia Pharaonis matri ipsi Moysis vocatae ad alendum ac lactandum puerum, mercedem promittit. Velit forte Proclus allegoria, esse hanc Moysis matrem, Synagogam, sive Judaicum populum, cui gentium Ecclesia, ut velit Moysen lactare, id est, ad Christum converti, vitam aeternam promittat.

"To the nursing mother herself." That the words I have written here are missing is suggested both by the sequence, since otherwise the text is faulty, and by the story of Moses, in which Pharaoh's daughter promises wages to Moses' own mother, called to nurse and suckle the child. Perhaps Proclus means by the allegory that this mother of Moses is the Synagogue, or the Jewish people, to whom the Church of the Gentiles promises eternal life if it will suckle Moses, that is, be converted to Christ.

(printed under page 382)

(49) ‹anchor: immortalitatis aqua› · call in col 755

Immortalitatis aqua effluxit, ἔβρυσεν ἀθανασίας ὕδωρ. Palam approbat Proclus, quam Hieronymus probat lectionem, et habent Vulg. ac Hebr. (Gen. XXV, 32) : Invenimus aquam : cum Graeca habeant negativam : Non invenimus aquam.

"The water of immortality flowed out", ἔβρυσεν ἀθανασίας ὕδωρ. Proclus plainly approves the reading that Jerome approves, found in the Vulgate and the Hebrew (Gen. 25:32 [so printed; the well is at 26:32]): "We have found water"; whereas the Greek has the negative: "We have not found water."

(printed under page 382)

(50) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Male edit. προενεμήθη.

The edition wrongly reads προενεμήθη ("was allotted beforehand").

(printed under page 382)

(51) ‹anchor not visible on this page foot› · call not visible (Greek variant)

Edit. πνευματικῆς.

The edition reads πνευματικῆς ("spiritual").

(printed under page 382)

Page

other: facing Latin version, not set

PG 65:756

χρυσοῦν ἔκειτο θυμιατήριον, καὶ ἡ στάμνος ἡ χρυσῆ ἡ ἔχουσα τὸ μάννα, καὶ τὰ λοιπὰ [περιέχουσαν], περὶ ὧν ἔμπροσθεν εἴρηται. Αὕτη ἡ πρωτότοκος ἄζυξ, καὶ πυρὰ δάμαλις, ἧς ἡ σποδὸς, τὸ ἐξ αὐτῆς ληφθὲν τοῦ Κυρίου σῶμα, τοὺς κεκοινωνημένους ὑπὸ τοῦ μολυσμοῦ τῆς ἁμαρτίας καθαρίζει. Αὕτη ἡ βλέπουσα κατὰ ἀνατολὰς πύλη, ἡ διὰ τῆς Δεσποτικῆς εἰσόδου καὶ ἐξόδου κλειομένη εἰς τὸν αἰῶνα. Αὕτη ὁ καινὸς τῆς Καινῆς Διαθήκης τόμος, δι' ἧς τῶν δαιμόνων ὀξέως ἡ δυναστεία ἐσκυλεύθη, καὶ τῶν ἀνθρώπων ταχέως ἡ αἰχμαλωσία προενομεύθη. Αὕτη τὰ τρία μέτρα τῆς ἀνθρωπότητος· Ἑλλήνων, Ῥωμαίων, Ἰουδαίων, ἐν ᾗ [ἡ] ἄῤῥητος τοῦ Θεοῦ σοφία τὴν ζύμην τῆς οἰκείας ἔκρυψεν ἀγαθότητος. Αὕτη τῆς πατρικῆς εὐλογίας ὁ ἀγρὸς, ἐν ᾗ ὁ τῆς Δεσποτικῆς οἰκονομίας ἔκειτο θησαυρός. Αὕτη ἡ βασιλικὴ ναῦς, ἡ τὸν πλοῦτον ἐκ Θάρσεις εἰσκομίζουσα, ἐκ τῆς ἐθνικῆς προσφέρουσα χώρας τῶν ἐθνῶν τὴν ἐπιστροφὴν τῷ βασιλεῖ τῆς ἄνω Ἱερουσαλήμ. Αὕτη ἡ καλὴ τῶν Ἀσμάτων νύμφη, ἡ τὸν παλαιὸν χιτῶνα ἀποδυσαμένη, καὶ τοὺς νομίμους πόδας ἀποπλυναμένη, καὶ μετὰ αἰδοῦς τὸν ἄφθαρτον νυμφῶνα ἐν τῷ αὐτῆς ταμιείῳ ὑποδεχομένη. Αὕτη ἡ σκηνὴ τῶν πιστῶν, ἡ τὴν ἔμψυχον τῆς οἰκονομίας κιβωτὸν βαστάσασα, καὶ διὰ τῶν πρωτοτοκουσῶν δαμάλεων, τῶν δύο Διαθηκῶν, ἐπὶ τὴν ἀπλανῆ τῆς σωτηρίας ὁδὸν κατευθυνομένη. Αὕτη ἡ σκηνὴ τοῦ μαρτυρίου, ἀφ' ἧς Θεὸς ὢν ὁ ἀληθινὸς Ἰησοῦς μετὰ τὸν ἐνναμηναῖον τοῦ ἐμβρύου χρόνον ἐξεπορεύετο. Αὕτη ἡ ἔσωθεν καὶ ἔξωθεν ἠσφαλτωμένη θίβη, συνέσει καὶ εὐλαβείᾳ κεκοσμημένη, ἐν ᾗ ὁ πνευματικὸς Μωϋσῆς ἐκ τοῦ νοητοῦ διασώζεται Φαραώ· οὗ θυγάτηρ, τουτέστιν ἡ ἐθνικὴ Ἐκκλησία, ἐν ταῖς παρθενικαῖς ἐκτρέφουσα ἀγκάλαις, ὑπισχνεῖται δώσειν αὐτῇ τῆς αἰωνίου ζωῆς τὸν μισθόν. Αὕτη τὸ πέμπτον τοῦ ἀψευδοῦς φρέαρ ὅρκου, ἐν ᾗ τὸ ὕδωρ ἔβρυσε τῆς ἀθανασίας διὰ τῆς ἐνσάρκου τοῦ Κυρίου παρουσίας, ἐν τῇ συμπληρώσει τῆς πέμπτης διαθήκης. Πρώτη γὰρ ἐγράφη ἐπὶ τοῦ Ἀδάμ· δευτέρα ἐπὶ τοῦ Νῶε· τρίτη ἐπὶ τοῦ Ἀβραάμ· τετάρτη ἐπὶ τοῦ Μωϋσέως· καὶ πέμπτη ἐπὶ τοῦ Κυρίου· ἐπειδὴ καὶ πεντάκις ἐξῆλθε τοὺς εὐσεβεῖς μισθούμενος ἐργάτας εἰς τὸν τῆς δικαιοσύνης ἀμπελῶνα· περὶ πρώτην ὥραν, περὶ τρίτην, περὶ ἕκτην, περὶ ἐννάτην, περὶ ἑνδεκάτην. Αὕτη ὁ τιθέμενος ἐν τῇ κοσμικῇ ἅλωνι ἄσπιλος τόκος, ἐν ᾗ ὁ σωτήριος ἐκ τοῦ οὐρανοῦ κατελθὼν ὑετὸς πᾶσαν ἐξήρανε τὴν γῆν ἐκ τῆς ἀμέτρου φορᾶς τῶν κακῶν· καὶ πάλιν τὸν πόκον ἐξήρανεν ἐκ τῆς

golden censer lay, and the golden jar that held the manna, and [containing] the rest, of which mention was made before. She is the firstborn heifer that has borne no yoke, and the red heifer, whose ash, the body of the Lord taken from her, cleanses those defiled by the pollution of sin. She is the gate looking towards the east, shut for ever through the Master's entrance and exit. She is the new volume of the New Testament, through which the dominion of the demons was swiftly despoiled, and the captivity of men quickly plundered beforehand. She is the three measures of humanity — Greeks, Romans, Jews — in which the ineffable wisdom of God hid the leaven of His own goodness. She is the field of the Father's blessing, in which lay the treasure of the Master's dispensation. She is the royal ship that brings in the wealth from Tarshish, bearing from the land of the Gentiles the conversion of the nations to the King of the Jerusalem above. She is the fair bride of the Canticles, who put off the old tunic, and washed clean the feet of the Law, and with reverence received the incorruptible Bridegroom in her own chamber. She is the tabernacle of the faithful, which carried the living ark of the dispensation, and was guided, by the heifers that had borne their first calves, the two Testaments, onto the unerring road of salvation. She is the tabernacle of witness, from which the true Jesus, being God, came forth after the nine months' time of the unborn child. She is the basket pitched within and without, adorned with understanding and reverence, in which the spiritual Moses is saved from the spiritual Pharaoh; whose daughter, that is, the Church of the Gentiles, rearing him in her virginal arms, promises to give her the wages of eternal life. She is the fifth well of the oath that does not lie, in which the water of immortality gushed forth through the Lord's coming in the flesh, at the fulfilment of the fifth covenant. For the first was written in the time of Adam; the second in the time of Noah; the third in the time of Abraham; the fourth in the time of Moses; and the fifth in the time of the Lord; since He also went out five times hiring godly labourers into the vineyard of righteousness: about the first hour, about the third, about the sixth, about the ninth, about the eleventh. She is the spotless fleece laid on the threshing floor of the world, in which the saving rain that came down from heaven dried up the whole earth from the measureless flood of evils; and again it dried the fleece from the

Editors' notes and page, col. 756

Footnotes

(52) ‹anchor: Θεὸς ὢν› · call in col 756 (printed in the Greek only)

Reg. νέος ὤν.

The Royal manuscript reads νέος ὤν ("being young / new").

(printed under page 382)

(53) ‹anchor: δώσειν αὐτῇ› · call in col 756 (in the Latin the call at this place is (48))

Ἴσ. τῇ τεκούσῃ καὶ θηλαζούσῃ.

Perhaps (ἴσως) τῇ τεκούσῃ καὶ θηλαζούσῃ ("to her who bore and nursed him").

(printed under page 382)

Page

running head: 756 S. PROCLI CP. EPISCOPI (head spans pp. 755–756)
marginal letters: A χρυσοῦν ἔκειτο θυμιατήριον; B σποτικῆς οἰκονομίας; C εὐλαβείᾳ κεκοσμημένη; D λος τόκος, ἐν ᾗ ὁ σωτήριος
old-edition numerals: (none)

PG 65:757

ὑπονοστούσης ἰκμάδος τῶν παθῶν, καὶ τὴν γῆν ἐπλήρωσε τῆς ἀφθόνου δωρεᾶς τῶν ἀγαθῶν. Αὕτη ἡ ἐν τῷ οἴκῳ τοῦ Θεοῦ πεφυτευμένη κατάκαρπος ἐλαία, ἐξ ἧς τὸ ἅγιον Πνεῦμα τὸ σωματικὸν τοῦ Κυρίου λαβὸν κάρφος, τῇ χειμαζομένῃ τῶν ἀνθρώπων διεκόμισε φύσει, τὴν ἄνωθεν εὐαγγελισάμενος εἰρήνην. Αὕτη ἡ εὐθαλὴς καὶ ἄφθαρτος παράδεισος, ἐν ᾗ τὸ τῆς ζωῆς ξύλον φυτευθὲν πᾶσιν ἀκωλύτως χορηγεῖ τῆς ἀθανασίας τὸν καρπόν. Αὕτη τῆς καινῆς κτίσεως ἡ οὐράνιος σφαῖρα, ἐν ᾗ ὁ ἀειφανὴς τῆς δικαιοσύνης ἥλιος πᾶσαν ἀπὸ πάσης ἀπήλασε ψυχῆς τῶν ἁμαρτιῶν τὴν νύκτα. Αὕτη τῶν παρθένων τὸ καύχημα· τῶν μητέρων τὸ ἀγαλλίαμα· τῶν πιστῶν τὸ στήριγμα· τῆς Ἐκκλησίας τὸ διάδημα· τῆς ὀρθοδοξίας τὸ χάραγμα· τῆς εὐσεβείας τὸ σφράγισμα· τῆς ἀληθείας τὸ νόμισμα· τῆς ἐγκρατείας τὸ ἔνδυμα· τῆς ἀρετῆς τὸ φόρημα· τῆς δικαιοσύνης τὸ ὀχύρωμα· τῆς ἁγίας Τριάδος τὸ κατάλυμα, κατὰ τὸ εὐαγγελικὸν ⟨δ⟩ιήγημα· Πνεῦμα ἅγιον, φησὶν, ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἐκ σοῦ ἅγιον κληθήσεται Υἱὸς Θεοῦ. Αὐτῷ ἡ δόξα, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

sinking moisture of the passions, and filled the earth with the ungrudging gift of good things. She is the fruitful olive planted in the house of God, from which the Holy Spirit took the bodily twig of the Lord and carried it to the storm-tossed nature of men, bringing the good tidings of the peace from above. She is the flourishing and incorruptible paradise, in which the tree of life, once planted, supplies to all without hindrance the fruit of immortality. She is the heavenly sphere of the new creation, in which the ever-shining Sun of righteousness drove away from every soul all the night of sins. She is the boast of virgins; the exultation of mothers; the support of the faithful; the diadem of the Church; the stamp of orthodoxy; the seal of piety; the coinage of truth; the garment of continence; the robe of virtue; the stronghold of righteousness; the lodging of the Holy Trinity, according to the Gospel narrative: "The Holy Spirit," it says, "will come upon you, and the power of the Most High will overshadow you; therefore also the holy one that is born of you will be called Son of God." To Him be the glory, now and always, and to the ages of ages. Amen.

ΛΟΓΟΣ Ζʹ.

ORATION VII.

Εἰς τὰ ἅγια Θεοφάνεια.

On the Holy Theophany.

Αʹ. Χριστὸς τῷ κόσμῳ ἐπεφάνη, καὶ τὸν ἄκοσμον κόσμον κοσμήσας, ἐφαίδρυνε· τὴν τοῦ κόσμου ἁμαρτίαν ἀνέλαβε, καὶ τὸν τοῦ κόσμου ἐχθρὸν κατέβαλεν· ἡγίασεν ὑδάτων πηγὰς, καὶ ἐφώτισε τὰς τῶν ἀνθρώπων ψυχάς· θαύματα συνεπλάκη μείζοσι θαύμασι. Σήμερον γὰρ ἡ γῆ καὶ ἡ θάλασσα τὴν τοῦ Σωτῆρος χάριν ἐμερίσαντο, καὶ πᾶς κόσμος εὐφροσύνης πεπλήρωται· καὶ τῆς προλαβούσης ἑορτῆς ἡ σήμερον ἑορτὴ μείζονα δείκνυσι τῶν θαυμάτων τὴν αὔξησιν. Καὶ γὰρ ἐν τῇ προλαβούσῃ ἑορτῇ τῶν γενεθλίων τοῦ Σωτῆρος [ἡ] γῆ ἔχαιρεν, ἐν τῇ φάτνῃ τὸν τῶν ἁπάντων Δεσπότην βαστάζουσα· ἐν δὲ τῇ σήμερον ἑορτῇ τῶν Θεοφανείων ἡ θάλασσα λίαν εὐφραίνεται· εὐφραίνεται δὲ, ὡς διὰ Ἰορδάνου τὰς τοῦ ἁγιασμοῦ εὐλογίας μεταλαμβάνουσα. Ἐπὶ τῇ προλαβούσῃ ἑορτῇ ἀτελὲς βρέφος ἐδείκνυτο, τὴν ἡμετέραν ἀτελειότητα δεικνύμενον· ἐν δὲ τῇ σήμερον ἑορτῇ τέλειος ὁρᾶται, τὸν ἐκ τελείου τέλειον αἰνιττόμενος. Ἐκεῖ τὸν τεχθέντα ἐμήνυσεν ὁ ἐν τῇ ἀνατολῇ προκύψας ἀστήρ· ἐνταῦθα δὲ τῷ βαπτιζομένῳ μαρτυρεῖ ἄνωθεν ὁ γεννήσας Πατήρ. Ἐκεῖ μάγοι ἐξ ἀνατολῶν πεζοπορήσαντες ὡς βασιλεῖ δῶρα προσέφερον· ἐνταῦθα δὲ ἄγγελοι ἐξ οὐρανῶν παραγενόμενοι, ὡς Θεῷ τὴν πρέπουσαν διακονίαν προσήνεγκαν. Ἐκεῖ ἐδεσμεῖτο σπαργάνων δεσμοῖς· ἐνταῦθα λύει τὰς τῶν ἁμαρτημάτων σειράς. Ἐκεῖ ὁ βασιλεὺς τὴν ἁλουργίδα τοῦ σώματος ἐνεδύετο· ἐνταῦθα ἡ πηγὴ τὸν ποταμὸν ἀμφιέννυται.

I. Christ has appeared to the world, and by setting in order the disordered world He made it bright; He took up the sin of the world, and cast down the enemy of the world; He sanctified the springs of the waters, and enlightened the souls of men; He wove wonders together with greater wonders. For today earth and sea have shared between them the grace of the Saviour, and the whole world is filled with gladness; and today's feast shows a greater increase of wonders than the feast that went before. For at the preceding feast of the Saviour's nativity [the] earth rejoiced, bearing the Master of all in the manger; but at today's feast of the Theophany the sea is exceedingly glad; and it is glad because through the Jordan it receives the blessings of sanctification. At the preceding feast an imperfect infant was shown, showing forth our imperfection; but at today's feast He is seen perfect, intimating the Perfect from the Perfect. There the star that peeped forth in the east made known Him who was born; here the Father who begot Him bears witness from above to Him who is being baptized. There Magi, journeying on foot from the east, offered gifts as to a king; here angels, coming from the heavens, rendered the fitting ministry as to God. There He was bound in the bonds of swaddling clothes; here He looses the chains of sins. There the King put on the purple of the body; here the Spring is clothed with the river.

Editors' notes and page, col. 757

Footnotes

(54) ‹anchor not visible on this page foot (presumably the oration's title)› · call not visible

Theophaniorum dies nonnullis ipse est dies natalitiorum Christi, quod in eo Christus se in carne mundo exhibuerit : communiori tamen usu significat diem Epiphaniorum ac Luminum, nempe diem Christi baptismo sacrum, quomodo accipit Proclus sua hac oratione, quam iterum paucis quibusdam auctam ac emendatam ex Regio codice damus.

For some, the day of the Theophany is the very day of Christ's birth, because on it Christ showed himself to the world in the flesh; but in more common usage it means the day of the Epiphany and of the Lights, that is, the day sacred to Christ's baptism. So Proclus takes it in this oration of his, which we give again, enlarged by a few passages and corrected from the Royal manuscript.

(printed under page 383)

Footnotes

(95) ‹anchor not visible on this page foot› · call in col 758

Psal. LI, 10.

Psalm 51:10.

(printed under page 383)

(96) ‹anchor not visible on this page foot› · call in col 758

Gen. II, 9.

Genesis 2:9.

(printed under page 383)

(97) ‹anchor not visible on this page foot› · call in col 758

Luc. I, 35.

Luke 1:35.

(printed under page 383)

(98) ‹anchor: in Oriente emicans› · call in col 758

Matth. II, 2.

Matthew 2:2.

(printed under page 383)

(99) ‹anchor: testimonium defert› · call in col 758

Matth. III, 7.

Matthew 3:7 (so printed; the Father's voice at the baptism is Matt. 3:17).

(printed under page 383)

(55) ‹anchor: Mundi peccatum suscepit› · call in col 758

Mundi peccatum suscepit, ἀνέλαβε. Sic infra ait : ἀνέλαβε τὴν τοῦ δούλου μορφήν · suscepit formam servi. Sed cum de peccato agitur, exponenda potius quam extendenda est propositio, ut peccatum intelligat, poenas peccatis nostris debitas : juxta quod dicitur (Isa. LIII, 4) : Ipse iniquitates nostras portat.

"He took up the sin of the world", ἀνέλαβε. So he says below: ἀνέλαβε τὴν τοῦ δούλου μορφήν, "he took up the form of a servant". But where sin is concerned, the statement must be explained rather than stretched, so that by "sin" he means the penalties owed for our sins, according to the saying (Isa. 53:4): "He bears our iniquities."

(printed under page 383)

Footnotes

(1) · call in col 759

Psal. CXVII, 26.

Psalm 117 (118):26.

(printed under page 384)

(2) · call in col 759

ibid. 27.

The same, verse 27.

(printed under page 384)

(3) ‹anchor: omnibus hominibus, erudiens nos› · call in col 759

Tit. II, 11.

Titus 2:11.

(printed under page 384)

(4) ‹anchor: formam servi accipere› · call in col 759

Philipp. II, 7.

Philippians 2:7.

(printed under page 384)

(5) ‹anchor: ut baptizaretur ab eo› · call in col 759

Matth. III, 13.

Matthew 3:13.

(printed under page 384)

Page

other: facing Latin version, not set

PG 65:760

Βʹ. Δεῦτε οὖν, ἴδετε παράδοξα θαύματα· τὸν τῆς δικαιοσύνης ἥλιον ἐν Ἰορδάνῃ λουόμενον, καὶ πῦρ ἐν ὕδατι βαπτιζόμενον, καὶ ὑπὸ ἀνθρώπου τὸν Θεὸν ἁγιαζόμενον. Σήμερον πᾶσα ἡ κτίσις ἀνυμνοῦσα βοᾷ· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Εὐλογημένος ὁ πάντοτε ἐρχόμενος· οὐ γὰρ ἐκ πρώτου νῦν παρεγένετο. Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· ὁ καὶ διὰ τῶν κτισμάτων προνοητικῶς ἐρχόμενος, οὐρανοῦ μὲν ὕψος ἄπτωτον συντηρῶν, ἡλίου δὲ δρόμους εὐτέχνως ἡνιοχῶν· ἀστέρων πλῆθος ἀσυγχύτως ταξιαρχῶν· ἀέρα εἰς ἀναπνοὴν εὐκράτως κιρνῶν· γῆς λαγόνας εἰς καρποφορίαν εὐκράτως πάλιν διαθάλπων· θάλασσαν τὴν πολυκύματον βραχυτάτῃ ψάμμῳ χαλινῶν· πηγὰς ἐκ βυθῶν ἀοράτως ὠθῶν· ποταμῶν ῥεῖθρα ἀπλανῶς ὁδηγῶν. Ταῦτα οὖν πάντα ὁρῶντες, λέγωμεν· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Τίς οὗτος; εἰπὲ φανερῶς, ὦ μακάριε Δαβίδ· Θεὸς Κύριος, καὶ ἐπέφανεν ἡμῖν. Οὐ μόνον δὲ ὁ προφήτης λέγει Δαβὶδ, ἀλλὰ καὶ Παῦλος ὁ ἀπόστολος προσμαρτυρῶν αὐτῷ, φθέγγεται· Ἐπεφάνη ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις, παιδεύουσα ἡμᾶς· οὐ τισὶν, ἀλλὰ πᾶσιν. Πᾶσι γὰρ Ἰουδαίοις τε καὶ Ἕλλησι διὰ τοῦ βαπτίσματος τὴν σωτηρίαν χαρίζεται, κοινὸν εὐεργέτημα τὸ βάπτισμα προβαλλόμενος.

II. Come then, see wonders beyond expectation: the Sun of righteousness washing in the Jordan, and fire baptized in water, and God sanctified by a man. Today all creation, singing hymns, cries out: Blessed is He Who comes in the name of the Lord. Blessed is He Who comes at all times; for it is not now for the first time that He has come. Blessed is He Who comes in the name of the Lord: He Who comes also through the things He created, in His providence, keeping the height of heaven from falling, skilfully driving the courses of the sun like a charioteer; marshalling the multitude of the stars without confusion; tempering the air in due measure for breathing; warming again in due measure the flanks of the earth for bearing fruit; bridling the many-waved sea with the finest sand; thrusting up springs from the depths unseen; guiding the streams of rivers without straying. Seeing all these things, then, let us say: Blessed is He Who comes in the name of the Lord. Who is this? Say it plainly, O blessed David: The Lord is God, and He has shone upon us. And not only does David the prophet say this, but Paul the apostle too, bearing witness with him, declares: The grace of God that brings salvation has appeared to all men, training us. Not to some, but to all. For to all, Jews and Greeks alike, He grants salvation through baptism, holding out baptism as a benefaction common to all.

Γʹ. Δεῦτε, ἴδετε ξένον κατακλυσμὸν, πολὺ βελτίω καὶ κρείττονα τοῦ ἐπὶ Νῶε θεωρούμενον. Ἐκεῖ τὸ ὕδωρ τοῦ κατακλυσμοῦ τὴν ἀνθρωπείαν φύσιν ἐθανάτωσεν· ἐνταῦθα δὲ τὸ ὕδωρ τοῦ βαπτίσματος, διὰ τοῦ βαπτισθέντος, τοὺς θανέντας ἐζωοποίησεν. Ἐκεῖ ὁ Νῶε ἐκ ξύλων ἀσήπτων κιβωτὸν συνεπήξατο· ἐνταῦθα δὲ ὁ Χριστὸς, ὁ νοητὸς Νῶε, ἐκ τῆς ἀφθόρου Μαρίας τὴν τοῦ σώματος κιβωτὸν κατεσκεύασεν. Ἐκεῖ ὁ Νῶε τὴν κιβωτὸν τῇ ἀσφάλτῳ πίσσῃ ἔξωθεν κατέχρισεν· ἐνταῦθα δὲ ὁ Χριστὸς τῇ ἀσφαλείᾳ τῆς πίστεως τὴν τοῦ σώματος κιβωτὸν ἐκραταίωσεν. Ἐκεῖ περιστερὰ κάρφος ἐλαίας βαστάζουσα, τὴν τοῦ Δεσπότου Χριστοῦ εὐωδίαν ἐμήνυσεν· ἐνταῦθα δὲ τὸ Πνεῦμα τὸ ἅγιον, ἐν εἴδει περιστερᾶς παραγενόμενον, τὸν ἐλεήμονα ὑποδείκνυσι Κύριον. Ἀλλ' ἐκπλήττει με τῆς τοῦ Κυρίου ταπεινοφροσύνης ἡ ὑπερβολή· ὅτι οὐκ ἤρκεσε τὸν ἐκ τελείου τέλειον, βρέφος τεχθῆναι ἐκ γυναικός· οὐκ ἤρκεσε τὸν σύνθρονον τοῦ Πατρὸς ἀναλαβεῖν τὴν τοῦ δούλου μορφήν· ἀλλὰ καὶ ὡς ἁμαρτωλὸς προσέρχεται τῷ βαπτίσματι. Ἀλλὰ μὴ γενέσθω τὸ κοινὸν εὐεργέτημα τῶν ἀκουόντων σκάνδαλον. Βαπτίζεται γὰρ ὁ πάντων Δεσπότης Χριστὸς, οὐ καθαρσίου δεόμενος, ἀλλὰ κατὰ δύο τρόπους τὸ συμφέρον ἡμῖν οἰκονομῶν· ἵνα καὶ τοῖς ὕδασιν ἁγιαστικὴν χάριν δωρήσηται, καὶ πάντα ἄνθρωπον βαπτισθῆναι προτρέψηται.

III. Come, see a strange flood, far better and mightier than the one seen in the time of Noah. There the water of the flood put human nature to death; here the water of baptism, through Him Who was baptized, brought the dead to life. There Noah fastened together an ark from timbers that do not rot; here Christ, the spiritual Noah, built the ark of His body from the incorrupt Mary. There Noah smeared the ark on the outside with asphalt pitch; here Christ made the ark of His body strong with the steadfastness of faith. There a dove carrying a twig of olive announced the sweet fragrance of Christ the Master; here the Holy Spirit, coming in the form of a dove, points out the merciful Lord. But the excess of the Lord's humility astounds me: that it was not enough for Him Who is perfect from the Perfect to be born a babe from a woman; it was not enough for Him Who shares the Father's throne to take up the form of the servant; but He also comes to baptism as a sinner. But let not the common benefaction become a stumbling-block to those who hear. For Christ, the Master of all, is baptized, not needing cleansing, but ordering what is to our advantage in two ways: so that He might both bestow sanctifying grace upon the waters, and urge every man to be baptized.

Δʹ. Ἔρχεται γὰρ, φησὶν, ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς Ἰωάννην τοῦ βαπτισθῆναι ὑπ' αὐτοῦ. Τί ἦν τὰ τότε τελούμενα, ἀδελφοί; ἐνθυμηθῆναι ἀδύνατον· ὀφθαλμῶν γὰρ ἀνθρωπίνων

IV. For Jesus comes, it says, from Galilee to the Jordan, to John, to be baptized by him. What were the things then being performed, brethren? It is impossible to conceive; for beyond human eyes

Editors' notes and page, col. 760

Page

running head: 759 S. PROCLI CP. EPISCOPI 760
marginal letters: A Β΄. Δεῦτε οὖν; B Ταῦτα οὖν πάντα; C ὕδωρ τοῦ κατακλυσμοῦ; D βρέφος τεχθῆναι
old-edition numerals: (none)

PG 65:761

ἀνώτερα ἦν τὰ βλεπόμενα. Τρέμει ὁ νοῦς· ἡ γλῶσσα φεύγει στόματος, μὴ τολμῶσα φράσαι τὰ ἀνέκφραστα. Ὅθεν ἰδὼν ὁ Ἰωάννης τὸν Δεσπότην ἐρχόμενον πρὸς αὐτὸν, ἀγῶνι πολλῷ τὴν καρδίαν συνεχόμενος, προσπίπτων καὶ ὑποκατακλινόμενος, καὶ τῶν ποδῶν αὐτοῦ ἐφαπτόμενος, ἱκετεύων ἐφθέγγετο· Τί βιάζῃ, ὁ παντοδύναμος, ἐμὲ τὸν ἀδύνατον, ποιῆσαι τὰ ὑπὲρ δύναμιν; ποιῆσαι ταῦτα οὐ δύναμαι. Πῶς τολμήσω βαπτίσαι σε; πότε πῦρ ὑπὸ χόρτου καθαίρεται; πότε πηλὸς πλύνει πηγήν; πῶς βαπτίσω τὸν κριτὴν ὁ ὑπεύθυνος; πῶς βαπτίσω σε, Δέσποτα; Μῶμον οὐ βλέπω ἐν σοί. Τῇ κατάρᾳ τοῦ Ἀδὰμ οὐχ ὑπέπεσας· ἁμαρτίαν οὐκ ἐποίησας. Εἰ γὰρ καὶ κατέβης, ἀλλ' οὔ τι παρέβης. Τί ποιεῖς, Δέσποτα, πρᾶξαί με τὸ ὑπὲρ δύναμιν βιαζόμενος; οὐδέποτε οὐδὲν πρὸς σὴν ἀγανάκτησιν ποιῆσαι ἐτόλμησα. Ὡς δοῦλος φιλοδέσποτος προλαβὼν τὴν σὴν παρουσίαν ἐγνώρισα· ἔτι ὢν ἐν τῇ γαστρὶ, τὴν γλῶτταν τῆς μητρὸς μισθωσάμενος, Θεόν σε τοῦ κόσμου ἐκήρυξα· πάντας πρὸς τὴν σὴν ἀπάντησιν παρεσκεύασα.

were the things that were seen. The mind trembles; the tongue flees from the mouth, not daring to utter the unutterable. Hence John, seeing the Master coming towards him, his heart gripped by great anguish, falling down and bowing low, and clasping His feet, spoke in supplication: Why dost Thou, the Almighty, compel me, the powerless, to do what is beyond my power? These things I cannot do. How shall I dare to baptize Thee? When is fire cleansed by grass? When does clay wash a spring? How shall I, who am answerable, baptize the Judge? How shall I baptize Thee, Master? I see no blemish in Thee. Thou didst not fall under the curse of Adam; Thou didst commit no sin. For though Thou didst come down, yet Thou didst in no way overstep. What art Thou doing, Master, compelling me to perform what is beyond my power? Never have I dared to do anything at all to provoke Thy displeasure. As a servant who loves his master, I made Thy coming known beforehand: while still in the womb, hiring my mother's tongue, I proclaimed Thee God of the world; I made all men ready to meet Thee.

Εʹ. Εἰπὲ γάρ μοι, Δέσποτα· πῶς ἐνέγκει ὁ ἥλιος, βλέπων τὸν πάντων Δεσπότην ὑπὸ δούλου τολμηροῦ ὑβριζόμενον, καὶ οὐκ εὐθὺς ὡς τοὺς Σοδομίτας ταῖς ἐμπύροις αὐτοῦ μαρμαρυγαῖς καταφλέξηται; πῶς βαστάσει ἡ γῆ, ὁρῶσα τὸν τοὺς ἀγγέλους ἁγιάζοντα ὑπὸ ἀνθρώπου ἁμαρτωλοῦ βαπτιζόμενον, καὶ οὐ παραχρῆμα τὸ ἑαυτῆς στόμα ἀνοίξασα, ὡς τὸν Δαθὰν καὶ Ἀβηρὸν καταπιεῖ με; πῶς δὲ βαπτίσω σε, Δέσποτα, τοῖς ἐκ γενέσεως μολυσμοῖς οὐ προσομιλήσαντα; ἐξ ἀλοχεύτου γαστρὸς ἀσπόρως προῆλθες καρπός. Πῶς οὖν ἐγὼ ὁ κατάῤῥυπος ἄνθρωπος ἁγιάσω Θεὸν, Θεὸν ἀναμάρτητον; Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; Βαπτιστήν με ἀπέστειλας, Δέσποτα· οὐ παρήκουσα τοῦ σοῦ προστάγματος. Πάντας γὰρ προτρεπόμενος εἰς τὸ βάπτισμα, ἔφασκον· Ἐξομολογεῖσθε τῷ Κυρίῳ, ὅτι ἀγαθός. Οὐκ ἔστι γὰρ ὁ παραγενόμενος αὐστηρός· ἀγαθὸς καὶ ἐξ ἀγαθοῦ γεγένηται Υἱός. Οὐ πρὸς ὀλίγον τὸ ἀγαθὸν ἐπιδεικνύμενος, καὶ εὐθὺς μεταβαλλόμενος· ἀλλ' Εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. Καὶ ἐπειδὴ ἀμέτρητόν ἐστι τὸ ἔλεος αὐτοῦ, διὰ τοῦτο αἱ τῶν οὐρανῶν δυνάμεις ἀνυμνοῦσαι αὐτὸν ἔφασκον· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· Θεὸς Κύριος, καὶ ἐπέφανεν ἡμῖν. Ἐπεφάνη τῆς δικαιοσύνης ὁ ἥλιος, καὶ τὸ σκότος τῆς ἀγνωσίας διεσκέδασεν. Ἐπεφάνη ὁ ποιμὴν ὁ οὐράνιος, καὶ τοῦ διαβόλου τοὺς λύκους τῆς καλῆς ποίμνης ἀπήλασεν. Ἐπεφάνη ὁ μονογενὴς Υἱὸς τοῦ Πατρὸς, καὶ διὰ τοῦ βαπτίσματος τοῖς πιστοῖς τὴν υἱοθεσίαν ἐχαρίσατο. Ἐπεφάνη ἡ πάντων ζωὴ, καὶ τὸν θάνατον διὰ θανάτου θανατώσας, ὡς ἀθάνατος ζωῆς τοὺς θανόντας ἠξίωσεν.

V. For tell me, Master: how will the sun bear it, seeing the Master of all affronted by a presumptuous servant, and not at once burn me up with its fiery flashes, as it did the Sodomites? How will the earth endure it, seeing Him Who sanctifies the angels baptized by a sinful man, and not straightway open its own mouth and swallow me up, as it did Dathan and Abiram? And how shall I baptize Thee, Master, Who hadst no dealings with the defilements that come with birth? From a womb untouched by the pangs of childbirth Thou camest forth, a fruit without seed. How then shall I, a man all foul, sanctify God, God without sin? I have need to be baptized by Thee, and comest Thou to me? Thou didst send me as Baptist, Master: I have not disregarded Thy command. For urging all men to baptism, I kept saying: Confess to the Lord, for He is good. For He Who has come is not severe: He is good, and has been born the Son of the Good. Not showing His goodness for a little while and at once changing; but His mercy is for ever. And since His mercy is without measure, for this reason the powers of the heavens, singing His praise, kept saying: Blessed is He Who comes in the name of the Lord; the Lord is God, and He has shone upon us. The Sun of righteousness has appeared, and has scattered the darkness of ignorance. The heavenly Shepherd has appeared, and has driven the devil's wolves away from the good flock. The only-begotten Son of the Father has appeared, and through baptism has bestowed adoption upon the faithful. The Life of all has appeared, and, having put death to death through death, as the Immortal has counted the dead worthy of life.

Editors' notes and page, col. 761

Footnotes

(56) · call in col 761 (Greek)

Edit. γῆν.

The edition reads γῆν ("earth").

(printed under page 385)

(57) ‹anchor: ἐξ ἀλοχεύτου› · call in col 761 (Greek)

Edit. ἀσπόρου.

The edition reads ἀσπόρου ("unsown").

(printed under page 385)

(58) · call in col 761 (Greek)

Quae meam virtutem excedunt, τὰ ὑπὲρ δύναμιν. Addidi necessaria haec ex Reg. cod. in quo vicissim aberant illa, ταῦτα οὐ δύναμαι· quibus utrisque integra est littera.

"Things which exceed my power", τὰ ὑπὲρ δύναμιν. I have added these necessary words from the Royal manuscript, in which, in turn, the words ταῦτα οὐ δύναμαι ("these things I cannot") were missing; with both together the text is complete.

(printed under page 385)

Footnotes

(6) · call in col 762

I Petr. II, 22.

1 Peter 2:22.

(printed under page 385)

(7) · call in col 762

Luc. I, 44.

Luke 1:44.

(printed under page 385)

(8) ‹anchor: Sodomitas illos me exurat› · call in col 762

Gen. XIX, 24.

Genesis 19:24.

(printed under page 385)

(9) ‹anchor: Abironque deglutiet› · call in col 762

Num. XVI, 31.

Numbers 16:31.

(printed under page 385)

(10) ‹anchor: et tu venis ad me› · call in col 762

Matth. III, 14.

Matthew 3:14.

(printed under page 385)

(11) ‹anchor: Domino, quoniam bonus› · call in col 762

Psal. CV, 1.

Psalm 105 (106):1.

(printed under page 385)

(12) ‹anchor: In aeternum misericordia ejus› · call in col 762

ibid.

The same place.

(printed under page 385)

(13) ‹anchor: et apparuit nobis› · call in col 762

Psal. CVII, 26.

Psalm 107, verse 26 [as printed; the verse quoted is Psalm 117 (118):26].

(printed under page 385)

Footnotes

(14) · call in col 763

Matth. III, 17.

Matthew 3:17.

(printed under page 386)

(15) ‹anchor: transfigurationis testes assumentem spectemus› · call in col 763

Matth. XVII, 1; Luc. IX, 18.

Matthew 17:1; Luke 9:18 [as read; the transfiguration is Luke 9:28].

(printed under page 386)

(16) ‹anchor: paschalem agnum mactavit› · call in col 763

Exod. XII, 5.

Exodus 12:5.

(printed under page 386)

(17) ‹anchor: igne consumpsit› · call in col 763

III Reg. VIII, 33.

3 Kings (1 Kings) 8:33 [as read; Elijah's sacrifice is 3 Kings 18:33].

(printed under page 386)

(18) ‹anchor: reseravit et clausit› · call in col 763

Exod. XIV, 11.

Exodus 14:11 [as read; the parting of the sea is 14:21].

(printed under page 386)

(19) ‹anchor: cohibuit effuditque› · call in col 763

III Reg. XVII, 1.

3 Kings (1 Kings) 17:1.

(printed under page 386)

(20) ‹anchor: terrestrium et infernorum› · call in col 763

Philipp. II, 10.

Philippians 2:10.

(printed under page 386)

(59) · call in col 763

Exstat in Reg. cod. inscripta Chrysostomo, ex quo mihi exscripseram. Edidit Savilius inter ejus νοθευόμενα, ac ei falso ascripta. Codices alii vindicant Proclo, e quibus Romana editio, ac Lugduno-Batava. — Vide Montfauconium in indice Chrysost. tom. XIII, v. Δεῦτε.

It survives in the Royal manuscript under the name of Chrysostom, from which I had copied it out. Savile published it among his spurious works, falsely ascribed to him. Other manuscripts claim it for Proclus, and from them come the Roman edition and the Leiden edition. — See Montfaucon in the index to Chrysostom, vol. XIII, under the word Δεῦτε.

(printed under page 386)

(60) ‹anchor: ascendit in montem excelsum› · call in col 763

In montem excelsum. Non habet Lucae Evangelium vocem excelsum, ex quo tamen auctor citat: sed Matthaeus et Marcus, ut forte lapsus sit memoria. Nec enim promptum ad fidem, ut ea vox ex Lucae codice exciderit.

"Into a high mountain." Luke's Gospel, from which the author is nevertheless quoting, does not have the word "high"; Matthew and Mark have it, so that perhaps his memory slipped. For it is not easy to believe that the word has fallen out of the text of Luke.

(printed under page 386)

(61) ‹anchor: Petrus, Jacobus et Joannes› · call in col 763

Ut Petrus, Jacobus, etc., ἵνα οἱ περὶ Πέτρον, καὶ Ἰάκωβον, καὶ Ἰωάννην μάθωσι. Praefert Riccardus lectionem Vat. codicis ἵνα μάθωμεν, ut nos qui, etc., valde id frivola ratione, quia scilicet nulli erant in monte praeter istos tres, qui discere haberent eam Christi excellentiam: quasi ea verba non eosdem ipsos significent, idque admodum trita phrasi, sacris pariter ac profanis scriptoribus. Joan. XI, 19: Ἐληλύθεισαν πρὸς τὰς περὶ τὴν Μάρθαν καὶ Μαρίαν· venerunt ad Martham et Mariam. Vertisset Riccardus, ad Marthae et Mariae ancillas, vel quid simile: quod longe absurdum est.

"That Peter, James," etc.: ἵνα οἱ περὶ Πέτρον, καὶ Ἰάκωβον, καὶ Ἰωάννην μάθωσι. Riccardi prefers the reading of the Vatican manuscript, ἵνα μάθωμεν, "that we who," etc., and on a very frivolous ground: namely, that there was no one on the mountain besides those three who could learn that excellence of Christ — as if those words did not mean the very same men, and that in a well-worn phrase, used by sacred and profane writers alike. John 11:19: Ἐληλύθεισαν πρὸς τὰς περὶ τὴν Μάρθαν καὶ Μαρίαν, "they came to Martha and Mary." Riccardi would have translated "to the maidservants of Martha and Mary", or something of the kind, which is quite absurd.

(printed under page 386)

Page

other: facing Latin version, not set (it includes the Latin caption of Oratio VIII, In Transfigurationem; the Greek caption stands in col. 764)

PG 65:764

Ϛʹ. Ἀλλὰ τούτων οὕτω τελουμένων, ὁ Πατὴρ ἄνωθεν ἀγαλλόμενος ἐπὶ τῇ τῆς ταπεινοφροσύνης ὑπερβολῇ τοῦ Υἱοῦ, ἀθρόον διιστᾷ τὰς πύλας τοῦ οὐρανοῦ· βροντηδὸν ἐπαφίησι φωνὴν πεπληρωμένην διαθέσεως πατρικῆς· Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα. Καὶ ἵνα μὴ πλάζηται τῶν ἀκουόντων ἡ διάνοια εἴς τε τὸν βαπτιστὴν καὶ τὸν βαπτιζόμενον, ἔρχεται τὸ Πνεῦμα τὸ ἅγιον ἐν εἴδει περιστερᾶς δακτυλοδεικτοῦν τὸν βαπτιζόμενον, καὶ μαρτυρούμενον· ὅτι αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

VI. But while these things were being thus performed, the Father, exulting from above at the excess of His Son's humility, suddenly parts the gates of heaven; like thunder He sends forth a voice filled with a father's affection: This is My beloved Son, in Whom I am well pleased. And so that the minds of those who hear should not waver between the baptizer and the baptized, the Holy Spirit comes in the form of a dove, pointing out Him Who is baptized and is borne witness to: for His is the glory and the might unto the ages of ages. Amen.

ΛΟΓΟΣ Ηʹ.

ORATION VIII.

Εἰς τὴν μεταμόρφωσιν τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ.

On the Transfiguration of our Lord and God and Saviour Jesus Christ.

Αʹ. Δεῦτε, φίλοι, καὶ σήμερον τῶν εὐαγγελικῶν ἀόκνως ἐφαψώμεθα θησαυρῶν, ἵν' ἐκεῖθεν συνήθως ἀρυσώμεθα πλοῦτον ἀφθόνως μεριζόμενον, καὶ οὐδαμῶς οὐδέποτε δαπανώμενον. Δεῦτε τῷ πανσόφῳ καλῶς ὁδηγοῦντι, καὶ πάλιν ἀκολουθήσωμεν Λουκᾷ, ἵν' ἴδωμεν τὸν Χριστὸν εἰς ὄρος ὑψηλὸν ἀναβαίνοντα, καὶ Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην, τῆς θείας μεταμορφώσεως λαμβάνοντα μάρτυρας. Παραλαβὼν γὰρ, φησὶ, τοὺς περὶ Πέτρον, εἰς ὄρος ὑψηλὸν ἀνῆλθεν ὁ Δεσπότης. Ὄρος ὑψηλὸν, ἐν ᾧ Μωϋσῆς καὶ Ἠλίας διελέγοντο τῷ Χριστῷ· ὄρος ὑψηλὸν, ἐν ᾧ νόμος καὶ προφῆται συνωμίλουν τῇ χάριτι· ὄρος ὑψηλὸν, ἐν ᾧ Μωϋσῆς, ὁ τοῦ πάσχα τὸν ἀμνὸν σφαγιάσας, καὶ τῷ αἵματι τὰς φλιὰς τῶν Ἑβραίων ῥαντίσας· ὄρος ὑψηλὸν, ἐν ᾧ Ἠλίας, ὁ παρ' ἐκείνοις τὸν βοῦν μελίσας, καὶ τὴν δι' ὕδατος θυσίαν ἐν πυρὶ δαπανήσας· ὄρος ὑψηλὸν, ἐν ᾧ Μωϋσῆς, ὁ ἀνοίξας καὶ κλείσας τῆς Ἐρυθρᾶς θαλάσσης τὰ συστήματα· ὄρος ὑψηλὸν, ἐν ᾧ Ἠλίας, ὁ ἀνοίξας καὶ κλείσας τῶν ὑδάτων τὰ ὀμβρήματα· ὄρος ὑψηλὸν, ἵνα μάθωσιν οἱ περὶ Πέτρον καὶ Ἰωάννην καὶ Ἰάκωβον, ὅτι αὐτός ἐστιν, ᾧ πᾶν γόνυ κάμψει ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων. Τρεῖς γὰρ μόνους παραλαβὼν εἰς ὄρος ἀνῆλθεν ὁ Δεσπότης· οὐ πάντας παραλαβών· οὐ πάντας καταλιπών· οὐ φθονήσας τοῖς ἄλλοις τῆς δόξης· οὐχ εὐτελεστέρους κρίνας· οὐ τοὺς ἐννέα λυπήσας. Δίκαιος γὰρ ὢν δικαίως τὰ πάντα διέπει, ἕνα λογιζόμενος πάντας, καὶ τῆς πρὸς ἀλλήλους ἀγάπης οὐ χωρίζων, οὓς ἥνωσεν. Ἀλλ' ἐπειδὴ ἀνάξιος ἦν τῆς θείας ὄψεως, καὶ τῆς φοβερᾶς ἐκείνης ὀπτασίας, ὁ μέλλων γενέσθαι προδότης Ἰούδας, τούτου χάριν καὶ τοὺς ἄλλους καταλιμπάνει, ἵνα κἀκεῖνος

I. Come, friends, today too let us lay hold without hesitation of the treasures of the Gospel, so that from there, as is our custom, we may draw riches that are shared out without stint and are never in any way spent. Come, and let us once more follow the all-wise Luke, who guides us well, so that we may see Christ going up a high mountain, and taking Peter and James and John as witnesses of the divine transfiguration. For, he says, taking Peter and those with him, the Master went up a high mountain. A high mountain, on which Moses and Elijah were conversing with Christ; a high mountain, on which the Law and the Prophets were speaking together with grace; a high mountain, on which [was] Moses, who slew the lamb of the Passover and sprinkled the doorposts of the Hebrews with its blood; a high mountain, on which [was] Elijah, who among them cut the ox in pieces and consumed with fire the sacrifice drenched with water; a high mountain, on which [was] Moses, who opened and closed the massed waters of the Red Sea; a high mountain, on which [was] Elijah, who opened and closed the downpours of the waters; a high mountain, so that Peter and John and James and those with them might learn that it is He to Whom every knee shall bend, of things in heaven and on earth and under the earth. For the Master took only three and went up the mountain: not taking all, not leaving all behind; not grudging the others the glory; not judging them of less account; not grieving the nine. For being just, He orders all things justly, reckoning them all as one, and not separating from their love for one another those whom He had united. But since Judas, who was to become the betrayer, was unworthy of the divine sight and of that fearful vision, for this reason He leaves the others behind as well, so that he too

Editors' notes and page, col. 764

Page

running head: 763 S. PROCLI CP. EPISCOPI 764
marginal letters: A Ϛ΄. Ἀλλὰ τούτων; B Α΄. Δεῦτε, φίλοι; C βοῦν μελίσας; D σίας, ὁ μέλλων
old-edition numerals: (none)

PG 65:765

μὴ μόνῳ καταλειφθέντι πᾶσαν ἀπολογίαν ὕστερον ἀποκλείσῃ· καὶ τῆς μεταμορφώσεως τοὺς τρεῖς αὐτάρκεις κατὰ τὸν νόμον, ἐπισπάσηται μάρτυρας, ἐν αὐτοῖς κατὰ ψυχὴν καὶ τοὺς λοιποὺς περιφέροντας. Αὐτὸς γάρ φησι· Φύλαξον αὐτοὺς, Πάτερ δίκαιε, ἵνα καὶ αὐτοὶ ἓν ὦσι, καθὼς καὶ ἡμεῖς ἕν ἐσμεν. Ὁρῶν γὰρ ὁ Ἰούδας παρὰ τὸ ὄρος Ἀνδρέαν, Θωμᾶν, Φίλιππον, καὶ τοὺς λοιποὺς διατρίβοντας μετ' αὐτοῦ, καὶ οὐδὲ γογγύζοντας, οὐκ ἀγανακτοῦντας, οὐ λοιδοροῦντας, ἀλλὰ χαίροντας, καὶ κοινῇ τὴν ἄνωθεν χάριν ἑαυτοῖς, καὶ τοῖς ἀποῦσι ψηφίζοντας, ἀναπολόγητος παντελῶς ὑπῆρχεν, εἰς οὐδέποτε τῶν θαυμάτων παροραθείς· ἀλλὰ καὶ τὸ γλωσσόκομον εἶχε, καὶ τὴν τοῦ μύρου τιμὴν ἀλειψάσῃ ἀναιτίως βασκαίνων, καὶ τὸν διδάσκαλον τολμηρῶς τοῖς ἐχθροῖς προδιδούς.

might not afterwards, as one left behind alone, have every excuse shut off; and that He might draw the three as witnesses of the transfiguration, sufficient according to the Law, who in their souls carry the rest about with them as well. For He Himself says: Keep them, righteous Father, that they too may be one, even as We are one. For Judas, seeing Andrew, Thomas, Philip and the rest staying with him at the foot of the mountain, and not grumbling, not indignant, not railing, but rejoicing, and reckoning the grace from above as common to themselves and to those absent, was left wholly without excuse, as one never overlooked in respect of the wonders; but he also kept the money-box, and without cause begrudged the woman who anointed [the Lord] the price of the ointment, and boldly betrayed the Teacher to the enemies.

Βʹ. Καὶ τί φησι; Καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν· καὶ ὤφθησαν αὐτοῖς Μωϋσῆς καὶ Ἠλίας συλλαλοῦντες αὐτῷ. Ἀλλ' ὁ Πέτρος, ὡς ἀεὶ πάντα θερμὸς, ὄμμασι διανοίας, οὓς οὐκ ἴδε ποτὲ, θεωρήσας, συλλαλοῦντας αὐτῷ, οὐ τὸ πολὺ μετριάσας τοῦ θαύματος, οὐ τὸ παράδοξον σκοπήσας τῆς θείας ἐλλάμψεως, καλὸν ἐκάλει τὸν ἔρημον τόπον, καὶ σκηνοποιὸς ἐξ ἁλιέων προέκοπτε, τῷ Σωτῆρι λέγων· Ποιήσωμεν ὧδε τρεῖς σκηνάς· μίαν σοὶ, καὶ μίαν Ἠλίᾳ, καὶ μίαν Μωϋσῇ· οὐκ εἰδὼς ὃ λέγει. Καλῶς ὁ πάνσοφος ἀπολογεῖται Λουκᾶς· Οὐκ εἰδὼς, φησὶν, ὃ λέγει. Ἀλλ', ὦ τῶν μαθητῶν κορυφαῖε, καὶ πρωτοστάτα τῶν ἀποστόλων, Πέτρε, τί ταπειναῖς ἐννοίαις προπετεύεσθαι θέλεις, καὶ λογισμοῖς ἀνθρωπίνοις καθυβρίζεις τὰ θεῖα, καὶ τρεῖς σκηνὰς ἐγείρειν ἐν ἐρήμῳ λέγεις, ὁμότιμον τοῖς δούλοις ὁρίζων τὸν Δεσπότην, καὶ τῷ Χριστῷ μίαν σκηνὴν, καὶ τοῖς δυσὶ ἐξίσης οἰκοδομεῖν ἐπείγῃ; Μὴ γὰρ ἐξ ἁγίου Πνεύματος, ὡς οὗτος, συνελήφθη Μωϋσῆς; μὴ γὰρ παρθένος μήτηρ ἔτεκε τὸν Ἠλίαν, ὡς τοῦτον ἡ παναγία παρθένος Μαρία; μὴ γὰρ ἔμβρυον ἐκ μήτρας ἐπέγνω Μωϋσέα, καθάπερ τοῦτον ὁ πρόδρομος; μὴ γὰρ οὐρανὸς ἐμήνυσεν Ἠλίου τὴν γέννησιν; ἢ μάγοι προσεκύνησαν Μωϋσέως τὰ σπάργανα; μὴ γὰρ Μωϋσῆς καὶ Ἠλίας εἰργάσαντο τοσαῦτα θαύματα; ἢ λεγεῶνας δαιμόνων ἐξ ἀνθρώπων ἀπήλασαν; ἢ σπηλαίων ἀνθρωπίνων ἀπήλασαν πνεύματα; Μωϋσῆς γὰρ ὠργίσθη ποτὲ, καὶ ῥάβδῳ πατάξας διῆλθε τὸ πέλαγος· ὁ δὲ σὸς διδάσκαλος Ἰησοῦς ἐν θαλάσσῃ πεζεύσας, σοὶ τῷ Πέτρῳ βατὸν ἐποίησε τὸ βυθόν. Ὁ Ἠλίας ἱκετεύσας ἐπλήθυνε τῆς χήρας τὸ ἄλευρον, καὶ τὸν ταύτης υἱὸν ἀνέστησε ἐκ νεκρῶν· ὁ δὲ σὲ μαθητὴν ἐξ ἁλιέων λαβὼν, ἐπ' ὀλίγοις ἄρτοις, χιλιάδας ἐκόρεσε, καὶ τὸν ᾅδην ἀπήντησε καὶ ἐσκύλευσε, καὶ ἀνήρπασε τοὺς ἀπ' αἰῶνος ἐκεῖσε καθεύδοντας. Μὴ τοίνυν λέγε, Πέτρε· Ποιήσωμεν ὧδε τρεῖς σκηνάς· μηδὲ, Καλὸν ἡμᾶς τὸ

II. And what does he say? And He was transfigured before them; and there appeared to them Moses and Elijah, talking with Him. But Peter, ever fervent in all things, having beheld with the eyes of the mind men he had never seen, talking with Him, did not keep within measure before the greatness of the wonder, did not weigh the marvel of the divine radiance, but called the desert place good, and from fisherman went on to be a tent-maker, saying to the Saviour: Let us make here three tents: one for Thee, and one for Elijah, and one for Moses; not knowing what he says. Well does the all-wise Luke make his excuse for him: Not knowing, he says, what he says. But, O chief of the disciples and foremost of the apostles, Peter, why do you wish to rush ahead with lowly thoughts, and insult divine things with human reasonings, and speak of raising three tents in the desert, setting down the Master as of equal honour with the servants, and press to build one tent for Christ and the same for the two? Was Moses then conceived, as He was, of the Holy Spirit? Did a virgin mother bear Elijah, as the all-holy Virgin Mary bore Him? Did an unborn babe know Moses from the womb, as the forerunner knew Him? Did heaven announce the birth of Elijah? Or did magi worship the swaddling-clothes of Moses? Did Moses and Elijah work so many wonders? Or drive legions of demons out of men? Or drive spirits out of human caverns? For Moses once grew angry, and striking with a rod passed through the sea; but your Teacher Jesus, walking on the sea, made the deep a footway for you, Peter. Elijah by his entreaty multiplied the widow's flour, and raised her son from the dead; but He Who took you from among the fishermen as a disciple filled thousands with a few loaves, and went to meet Hades and despoiled it, and snatched away those who had slept there from all ages. Do not, then, say, Peter: Let us make here three tents; nor, It is good for us

Editors' notes and page, col. 765

Footnotes

(62) ‹anchor: πατάξας διῆλθε› · call in col 765 (Greek)

Al. διεῖλε.

Another reading: διεῖλε ("divided").

(printed under page 387)

Footnotes

(21) · call in col 766

Joan. XVII, 11.

John 17:11.

(printed under page 387)

(22) · call in col 766

Matth. XVII, 2, 3.

Matthew 17:2–3.

(printed under page 387)

(23) ‹anchor: nesciens quid diceret› · call in col 766

Luc. IX, 33.

Luke 9:33.

(printed under page 387)

(24) ‹anchor: divisit trajecitque› · call in col 766

Exod. XIV, 21.

Exodus 14:21.

(printed under page 387)

(25) ‹anchor: profundum pervium fecit› · call in col 766

Matth. XIV, 25.

Matthew 14:25.

(printed under page 387)

(26) ‹anchor: farinam et oleum multiplicavit› · call in col 766

III Reg. XVII, 14.

3 Kings (1 Kings) 17:14.

(printed under page 387)

Footnotes

(27) · call in col 767

Matth. XIV, 15.

Matthew 14:15.

(printed under page 388)

(28) · call in col 767

Coloss. III, 2.

Colossians 3:2.

(printed under page 388)

(29) · call in col 767

Gen. III,

Genesis 3 [no verse printed].

(printed under page 388)

(30) · call in col 767

Gen. IV, 12.

Genesis 4:12.

(printed under page 388)

(31) · call in col 767

Psal. XVII, 10.

Psalm 17 (18):10.

(printed under page 388)

(32) · call in col 767

Heb. II, 14.

Hebrews 2:14.

(printed under page 388)

(33) ‹anchor: in lumine. Ipse namque … sicut vestimento› · call in col 767

Psal. CIII, 2.

Psalm 103 (104):2.

(printed under page 388)

(34) ‹anchor: vivorum judex exsistens atque mortuorum› · call in col 767

Act. X, 42.

Acts 10:42.

(printed under page 388)

(35) ‹anchor: ipsum audite› · call in col 767

Matth. XVII, 5.

Matthew 17:5.

(printed under page 388)

(36) ‹anchor: Christus Filius Dei vivi› · call in col 767

Matth. XVI, 16.

Matthew 16:16.

(printed under page 388)

(63) ‹anchor: tu Bar Jona› · call in col 767

Tu Bar Jona. Sic fuit cognominatus Petrus a Domino, cum eum Dei Filium confessus esset (Matth. XVI, 16), sonatque ea vox filius columbae; ac sublimem ejus sensum designat cognoscenda deitate Christi. Simon autem est Hebr. שמע, quod est, audire, velut dicat, esse adhuc auditorem ac discipulum, quem divina scientissimum ac magistrum esse oporteret. Simili phrasi Asterius exhortatoria ad poenitentiam in excerptis Photianis τὸν ἀπόστολον, contraponit Simoni.

"You, Bar Jona." Peter was so surnamed by the Lord when he had confessed him to be the Son of God (Matt. 16:16), and the word means "son of the dove"; it marks the lofty understanding he showed in recognizing Christ's godhead. "Simon", on the other hand, is the Hebrew שמע, which means "to hear", as if to say that he who ought to be most learned in divine things, and a master, is still a hearer and a disciple. With a similar turn of phrase Asterius, in his exhortation to penance among the excerpts preserved by Photius, sets "the apostle" over against "Simon".

(printed under page 388)

Page

other: facing Latin version, not set

PG 65:768

ὧδε εἶναι. Μηδὲν ἀνθρώπινον, μηδὲν ταπεινὸν, μηδὲν γήϊνον, μηδὲ χαμερπές· Τὰ ἄνω φρόνει, τὰ ἄνω ζήτει, ὡς ὁ Παῦλος ἐμήνυσε, μὴ τὰ ἐπὶ γῆς. Πῶς γὰρ καλὸν ἡμᾶς τὸ ὧδε εἶναι, ὅπου ὁ ὄφις ὑβρίσας τὸν πρωτόπλαστον, καὶ ἔβλαψε, καὶ τὸν παράδεισον ἔκλεισεν· ὅπου τὸν ἄρτον ἐν ἱδρῶτι τοῦ προσώπου ἐσθίειν ἠκούσαμεν· ὅπου στένειν καὶ τρέμειν ἐπὶ τῆς γῆς διὰ Κάϊν ἐμάθομεν· ὅπου πάγιον οὐδέν· ὅπου πάντα σκιαί· ὅπου πάντα παρελεύσεται ῥοπῇ; πῶς οὖν ἡμᾶς ὧδε εἶναι καλόν; Εἰ ἐνταῦθα Χριστὸς κατελίμπανεν ἡμᾶς, τίνος χάριν ἔκλινεν οὐρανοὺς καὶ κατέβη; εἰ ἐνταῦθα Χριστὸς κατελίμπανεν ἡμᾶς, τίνος χάριν ἐκοινώνησεν ἡμῖν αἵματος καὶ σαρκός; εἰ ἐνταῦθα Χριστὸς κατελίμπανεν ἡμᾶς, τίνος χάριν συγκατέβη τῷ πεσόντι, καὶ τὸν κείμενον ἤγειρεν; Εἰ καλόν ἐστι ἡμᾶς εἶναι ἐπὶ τῆς γῆς, εἰς μάτην ἐκλήθης τῶν οὐρανῶν κλειδοῦχος. Ποῦ γάρ σοι λοιπὸν χρήσιμοι τῶν οὐρανῶν αἱ κλεῖς; Ἐπεὶ τὸ ὄρος τοῦτο ποθεῖς, ἀποτάττου λοιπὸν οὐρανοῖς· εἰ σκηνὰς ἐγεῖραι θέλεις, παραίτησαι τὸ εἶναι καὶ καλεῖσθαι τῆς Ἐκκλησίας Θεμέλιος. Μετεμορφώθη γὰρ ὁ Κύριος Χριστὸς, οὐχ ἁπλῶς, ἀλλ' ἵνα ἡμῖν δείξῃ τὴν μέλλουσαν τῆς φύσεως μεταμόρφωσιν, καὶ τὴν ἐσομένην ἐπὶ τῶν νεφελῶν ἐν φωτὶ μετ' ἀγγέλων δευτέραν ἔλευσιν. Αὐτὸς γάρ ἐστιν ὁ τὸ φῶς ὡς ἱμάτιον περιβαλλόμενος, κριτὴς ὑπάρχων ζώντων καὶ νεκρῶν· ὅθεν Μωϋσῆν καὶ Ἠλίαν εἰς μέσον παρήγαγε, τῶν ἀρχαίων ὄψεων παραστήσας τὰ σήμαντρα.

to be here. [Ponder] nothing human, nothing lowly, nothing earthly, nothing that creeps on the ground: Mind the things above, seek the things above, as Paul made known, not the things on earth. For how is it good for us to be here, where the serpent outraged the first-formed man, and harmed him, and shut paradise; where we heard that we must eat bread in the sweat of our face; where through Cain we learned to groan and tremble upon the earth; where nothing is firm; where all things are shadows; where all things will pass away in an instant? How then is it good for us to be here? If Christ was going to leave us here, for what reason did He bow the heavens and come down? If Christ was going to leave us here, for what reason did He share with us blood and flesh? If Christ was going to leave us here, for what reason did He come down to the fallen and raise up him who lay prostrate? If it is good for us to be on the earth, in vain were you called the key-bearer of the heavens. For of what use to you henceforth are the keys of the heavens? Since you long for this mountain, bid farewell henceforth to the heavens; if you wish to raise tents, give up being, and being called, the Foundation of the Church. For the Lord Christ was transfigured not idly, but to show us the transformation of [our] nature that is to come, and His second coming that will be upon the clouds, in light, with angels. For He it is Who puts on light as a garment, being Judge of the living and the dead; hence He brought Moses and Elijah into the midst, setting forth the tokens of the ancient visions.

Γʹ. Καὶ τί φησιν ὁ μέγας τῶν Εὐαγγελίων γραφεύς; Ἔτι αὐτοῦ λαλοῦντος, ἰδοὺ νεφέλη φωτεινὴ ἐπεσκίασεν αὐτούς· καὶ ἰδοὺ φωνὴ ἐκ τῆς νεφέλης λέγουσα· Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα· αὐτοῦ ἀκούετε. Ἔτι, φησὶ, τοῦ Πέτρου λαλοῦντος, οὐρανόθεν ἀντέλεξεν ὁ Πατήρ· Τί δῆτα ταῦτα, Πέτρε; τί διστάζεις; τί δῆτα περιττὰ προπετεύῃ, καὶ καλὸν εἶναι λέγεις τὸν τόπον τοῦτον; ἀπελάθου σαυτοῦ; ἀλλὰ τῷ γένει φθονεῖς, μὴ εἰδὼς ὃ λέγεις; οὔπω παιδαγώγησαι; οὔπω τὴν ἀσφαλῆ γνῶσιν τῆς υἱότητος ἔμαθες; οὐ σὺ ἦσθα ὁ λέγων· Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος; τοσαῦτα θαύματα κατεῖδες σὺ, Βὰρ Ἰωνᾶ, καὶ ἔτι Σίμων ὑπάρχεις; οὐρανῶν σε κλειδοῦχον κατέστησε, καὶ τῆς ναυτιλίας ἔτι τὸ ἱμάτιον οὐκ ἀπέθου; ἰδοὺ τὸ τρίτον ἀνθίστασαι τῇ τοῦ Σωτῆρος βουλῇ, μὴ εἰδὼς ὃ λέγεις. Εἶπε γάρ σοι· Δεῖ με

III. And what does the great writer of the Gospels say? While he was still speaking, behold, a bright cloud overshadowed them; and behold, a voice from the cloud saying: This is My beloved Son, in Whom I am well pleased: hear Him. While Peter, he says, was still speaking, the Father answered him back from heaven: What then is this, Peter? Why do you waver? Why then do you rush into what is superfluous, and say that this place is good? Have you forgotten yourself? Or do you begrudge the race, not knowing what you say? Have you not yet been schooled? Have you not yet learned the sure knowledge of the Sonship? Were you not the one who said: Thou art the Christ, the Son of the living God? You have looked upon so many wonders, Bar Jona, and are you still Simon? He has made you key-bearer of the heavens, and have you not yet put off the garment of seafaring? Behold, for the third time you oppose the Saviour's will, not knowing what you say. For He said to you: I must

Editors' notes and page, col. 768

Footnotes

(64) · call in col 768 (Greek)

Al. συρίσας.

Another reading: συρίσας ("having whistled").

(printed under page 388)

(65) · call in col 768 (Greek)

Reg. παρακοήν.

The Royal manuscript reads παρακοήν ("disobedience").

(printed under page 388)

(66) ‹anchor: ἐν φωτί› · call in col 768 (Greek)

Reg. φωνῇ.

The Royal manuscript reads φωνῇ ("with a voice").

(printed under page 388)

Page

running head: 767 S. PROCLI CP. EPISCOPI 768
marginal letters: A ὧδε εἶναι. Μηδὲν; B καλόν ἐστι ἡμᾶς; C Γ΄. Καὶ τί φησιν; D ἀπέθου; ἰδοὺ
old-edition numerals: (none)

PG 65:769

παθεῖν· καὶ λέγεις, Οὐ μὴ ἔσται σοι τοῦτο. Εἶπε πάλιν· Πάντες σκανδαλισθήσεσθε, καὶ λέγεις· Εἰ πάντες, ἐγὼ δὲ οὐ σκανδαλισθήσομαι. Ἰδοὺ καὶ νῦν σκηνὴν ἐγεῖραι θέλεις τῷ Χριστῷ, ὁμοίαν Μωϋσεῖ καὶ Ἠλίᾳ; σκηνὴν τῷ Χριστῷ, τῷ ἅμα ἐμοὶ ἐκτείνοντι τὸν οὐρανόν; σκηνὴν, τῷ ἅμα ἐμοὶ θεμελιώσαντι τὴν γῆν; σκηνὴν, τῷ ἅμα ἐμοὶ συστήσαντι τὴν θάλασσαν, καὶ στερέωμα πήξαντι; σκηνὴν, τῷ φωστῆρας ἀνάψαντι· αἰθέρα πυρώσαντι, καὶ τὰ πάντα σὺν ἐμοὶ πρὸ αἰώνων δημιουργήσαντι; σκηνὴν τῷ ἐξ ἐμοῦ, καὶ ἐξ ὑμῶν; σκηνὴν, τῷ ἐν ἐμοὶ, καὶ μεθ' ὑμῶν; σκηνὴν, τῷ ἀπάτορι Ἀδάμ; σκηνὴν, τῷ ἀμήτορι Θεῷ; σκηνὴν, τῷ λαβόντι σκηνὴν, ἣν ᾑρετίσατο γαστέρα παρθενικήν; Οὐκοῦν ἐπειδὴ σὺ τρεῖς σκηνὰς ἐγεῖραι βούλει, μὴ εἰδὼς ὅπερ λέγεις, ἐγὼ νεφέλῃ φωτεινῇ χρησάμενος σκηνῇ, καὶ τοὺς παρόντας καλύψας, ἐκ τῶν ὑψίστων βοῶ· Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα. Οὐ Μωϋσῆς καὶ Ἠλίας, ἀλλὰ οὗτος· οὐκ ἄλλος καὶ ἄλλος, ἀλλ' οὗτος, εἷς καὶ ὁ αὐτὸς, ἐν ᾧ ηὐδόκησα· αὐτοῦ ἀκούετε.

to suffer; and you say, "This shall not happen to you" (Matt. 16:22). He said again, "You will all be scandalized," and you say, "Even if all, I shall not be scandalized" (Matt. 26:31, 33). Behold, now too you wish to raise a tent to Christ, like one for Moses and Elijah? A tent to Christ, Who together with Me stretches out the heaven? A tent to Him Who together with Me founded the earth? A tent to Him Who together with Me set the sea in place and made firm the firmament? A tent to Him Who kindled the luminaries, set the ether aflame, and fashioned all things with Me before the ages? A tent to Him Who is from Me and from you? A tent to Him Who is in Me and with you? A tent to the Adam without a father, to the God without a mother? A tent to Him Who took for Himself a tent, the virginal womb that He chose? Since, then, you wish to raise three tents, not knowing what you say, I, using a luminous cloud as a tent and covering those present, cry from the heights: "This is My beloved Son, in Whom I am well pleased" (Matt. 17:5). Not Moses and Elijah, but this one; not one and another, but this one, one and the same, in Whom I am well pleased: hear Him.

Δʹ. Μωϋσῆν ἐδικαίωσα· ἀλλ' ἐν τούτῳ ηὐδόκησα. Ἠλίαν ἀνέλαβον· ἀλλὰ τοῦτον ἀπέστειλα εἰς τὴν Παρθένον, ὡς εἰς τὸν οὐρανὸν, καὶ ἐκ Παρθένου εἰς αὐτὸν τὸν οὐρανόν. Οὐδεὶς γὰρ, φησιν, ἀνέβη εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς. Εἰκῆ τοίνυν κατῆλθεν ἐπὶ τῆς γῆς, εἰ μένῃ διηνεκῶς ἐπὶ τῆς γῆς. Εἰκῆ ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβὼν, εἰ μὴ μείνας ὃ ἦν, γέγονεν ὅπερ ἐστὲ ὑμεῖς. Εἰ μὴ σταυρὸν καθ' ὑμᾶς δι' ὑμᾶς ὑπομείνας, τῷ οἰκείῳ αἵματι τὸν κόσμον ἐξηγόρασεν, ἀργεῖ οἰκονομία, καὶ μένει τὰ παλαιὰ τῶν προφητῶν ἀβέβαια ῥήματα. Ἀλλὰ παῦσαι, Πέτρε, καὶ μὴ τὰ τῶν ἀνθρώπων φρόνει, ἀλλὰ τὰ τοῦ Θεοῦ. Οὗτος γάρ ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα· αὐτοῦ ἀκούετε. Διττῇ γὰρ τῇ περὶ αὐτὸν τοιαύτῃ κέχρημαι φωνῇ· ἐπὶ μὲν ὑμῶν, ἐν τῷ ὄρει τούτῳ· ἐπὶ δὲ Ἰωάννου, ἐν τῷ Ἰορδάνῃ ποταμῷ, ἵν' ὁ πάλαι προφήτης ἀληθεύσῃ βοήσας· Θαβὼρ καὶ Ἑρμονιεὶμ ἐν τῷ ὀνόματί σου ἀγαλλιάσονται. Ποίῳ ὀνόματι; Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός. Ἐχαρίσατο γὰρ αὐτῷ ὄνομα, τὸ ὑπὲρ πᾶν ὄνομα, ὡς φησι Παῦλος. Ἀλλ' ἐρεῖς πάντως, ἀγαπητέ· Τί ἐστι, Θαβὼρ καὶ Ἑρμονιεὶμ ἐν τῷ ὀνόματί σου ἀγαλλιάσονται; Μάνθανε τοίνυν συνετῶς. Τὸ Θαβὼρ, τοῦτό ἐστι τὸ ὄρος, ἔνθα θελήσας μετεμορφώθη Χριστὸς, καὶ Υἱὸς παρὰ Πατρὸς ἐμαρτυρήθη, ὡς ἀρτίως ἠκούσατε. Τὸ δὲ Ἑρμονιεὶμ ὄρος ἐστὶ μικρὸν ἐγγὺς τοῦ Ἰορδάνου, ὅθεν ἀνελήφθη Ἠλίας· καὶ οὗτινος πλησίον ἐν τοῖς ῥείθροις τοῦ Ἰορδάνου

IV. Moses I justified, but in this one I am well pleased. Elijah I took up, but this one I sent into the Virgin as into heaven, and from the Virgin into heaven itself. "For no one," it says, "has ascended into heaven but He Who descended from heaven" (John 3:13). In vain, then, did He come down upon the earth, if He remains continually upon the earth. In vain did He empty Himself, taking the form of a servant, if, remaining what He was, He became what you are. If He had not endured the cross on your account, for your sake, and redeemed the world with His own blood, the dispensation would be idle, and the ancient words of the prophets would remain unconfirmed. But stop, Peter, and do not think the things of men, but the things of God (Matt. 16:23). "For this is My beloved Son, in Whom I am well pleased: hear Him" (Matt. 17:5). For I have used this twofold voice concerning Him: in your presence, on this mountain; in John's presence, at the river Jordan (Matt. 3:17); so that the prophet of old might prove true when he cried, "Tabor and Hermon shall exult in Thy name" (Ps. 88:13). In what name? "This is My beloved Son." For He bestowed on Him the name which is above every name, as Paul says (Phil. 2:9). But you will surely say, beloved: "What does it mean, 'Tabor and Hermon shall exult in Thy name'?" Learn, then, with understanding. Tabor is the mountain where Christ, because He willed it, was transfigured, and was attested as Son by the Father, as you have just heard. Hermon is a small mountain near the Jordan, from which Elijah was taken up; and near which, in the streams of the Jordan,

Editors' notes and page, col. 769

Footnotes

(67) ‹anchor: τὸ δὲ Ἑρμονιείμ› · call in col 769 (Greek)

Ἑρμών.

Hermon.

(printed under page 389)

(68) · call in col 769 (Greek)

Mecum omnia ante saecula condidit, πάντα σὺν ἐμοὶ πρὸ αἰώνων δημιουργήσαντι. Videtur locutio durior. Non enim omnia creata sunt πρὸ αἰώνων, sed potius ἐπ' αἰώνων· videturque Deo proprium, ut πρὸ αἰώνων exsistat, ac προαιώνιος, ante saecula et praeaeternus, ut auctor ipse saeculorum. Videtur Proclus condita accipere in decreto ac divina praefinitione: quae et ipsa suo modo creatio est, ac est praeaeterna: tametsi terminus est in tempore.

"Who with me made all things before the ages", πάντα σὺν ἐμοὶ πρὸ αἰώνων δημιουργήσαντι. The expression seems rather harsh. For not all things were created "before the ages" (πρὸ αἰώνων), but rather "in the ages" (ἐπ' αἰώνων); and it seems proper to God to exist before the ages, and to be προαιώνιος, "before the ages and pre-eternal", as himself the author of the ages. Proclus seems to take things made as made in the decree and divine predetermination, which is itself in its own way a creation, and is pre-eternal, although its term is in time.

(printed under page 389)

Footnotes

(37) · call in col 770

Matth. XXVI, 22.

Matthew 26:22.

(printed under page 389)

(38) · call in col 770

Matth. XXVI, 31, 33.

Matthew 26:31, 33.

(printed under page 389)

(39) · call in col 770

Isa. XLIV, 24.

Isaiah 44:24.

(printed under page 389)

(40) ‹anchor: qui descendit de caelo› · call in col 770

Joan. III, 13.

John 3:13.

(printed under page 389)

(41) ‹anchor: formam servi accipiens› · call in col 770

Philipp. II, 7.

Philippians 2:7.

(printed under page 389)

(42) ‹anchor: quae sunt Dei› · call in col 770

Matth. XVI, 23.

Matthew 16:23.

(printed under page 389)

(43) ‹anchor: in Jordane flumine› · call in col 770

Matth. III, 17.

Matthew 3:17.

(printed under page 389)

(44) ‹anchor: in nomine tuo exsultabunt› · call in col 770

Psal. LXXXVIII, 13.

Psalm 88 (89):13.

(printed under page 389)

(45) ‹anchor: super omne nomen› · call in col 770

Philipp. II, 8.

Philippians 2:8 [as printed; the words quoted are 2:9].

(printed under page 389)

Footnotes

(46) · call in col 771

Luc. IX, 26.

Luke 9:26.

(printed under page 390)

(47) · call in col 771

Rom. XI, 35.

Romans 11:35.

(printed under page 390)

(48) ‹anchor: nihil solliciti sitis› · call in col 771

Philipp. IV, 5.

Philippians 4:5.

(printed under page 390)

(49) ‹anchor: in die honeste ambulemus› · call in col 771

Rom. XIII, 12, 13.

Romans 13:12–13.

(printed under page 390)

(50) ‹anchor: quinque prudentes virgines› · call in col 771

Matth. XXV, 1.

Matthew 25:1.

(printed under page 390)

(51) ‹anchor: Christum vigiles suscipiamus› · call in col 771

Luc. XII, 35.

Luke 12:35.

(printed under page 390)

(52) ‹anchor: Mariae unguentum amplectamur› · call in col 771

Joan. XII, 3.

John 12:3.

(printed under page 390)

(53) ‹anchor: Rex Israel› · call in col 771

ibid. 13.

The same, verse 13.

(printed under page 390)

(54) ‹anchor: invocantibus eum in veritate› · call in col 771

Psal. CXLIV, 18.

Psalm 144 (145):18.

(printed under page 390)

(69) · call in col 771

Edidit Riccardus ex uno codice Cryptaeferr. Visum est pauca subinde emendare, eaque hic notare.

Riccardi published it from a single manuscript of Grottaferrata. It seemed good to emend a few things here and there, and to note them here.

(printed under page 390)

(70) ‹anchor: quinque prudentes virgines› · call in col 771

Perinde ac quinque prudentes virgines. Mutavi interpunctionem, ut ista de virginibus ad oleum spectent, quod praecipue commendatur in earum parabola, quo nimirum sapientes ac fatuae discretae habentur: non quia sine aliqua dormitatione exspectaverint sponsum. Ait enim evangelista (Matth. XXV, 5) exspectando, ac dum moram faceret, dormitasse omnes ac dormiisse. Potius ergo sequens colon aliam parabolam respicit, fidelis servi exspectantis dominum, ac exspectatione vigilis (Luc. XII, 35).

"Like the five wise virgins." I have changed the punctuation, so that these words about the virgins refer to the oil, which is what is chiefly commended in their parable, and by which, of course, the wise and the foolish are told apart — not because the wise awaited the bridegroom without any drowsiness. For the evangelist says (Matt. 25:5) that while they waited, and while he delayed, they all grew drowsy and slept. The following clause, then, rather looks to another parable, that of the faithful servant who awaits his master and is watchful in his waiting (Luke 12:35).

(printed under page 390)

(71) ‹anchor: Bene, qui venit› · call in col 771

Bene. Mutavi τὸ, καλός, in καλῶς. Liquet enim ut nihil in istis accurati sint antiquarii, utque hoc unum aptum sit, nec illud quidquam congruat. Perstringit, quod pluribus declaravit Orat. in sancta Theophania, ut Christus veniat semper, vel in se, vel in creatura, in qua per providentiam nobis praedicat; ut vel hoc indicio idem utriusque auctor eluceat. Notas fusiores si desideres, require in Riccardo: ego plerumque minus necessarias autumo.

"Well." I have changed καλός to καλῶς. For it is plain how careless the copyists are in such matters, and that this alone fits while the other does not agree at all. He touches briefly on what he set out at greater length in the Oration on the Holy Theophany: that Christ comes always, either in himself or in the creation, in which by his providence he preaches to us — so that by this sign, too, the same author of both may shine forth. If you want fuller notes, look for them in Riccardi; for my part I judge them for the most part not very necessary.

(printed under page 390)

Page

other: facing Latin version, not set (Latin of the end of the Transfiguration oration and the opening of Oratio IX, In ramos Palmarum; the Latin caption here is set only in the Latin column)

PG 65:772

βουληθεὶς ἐβαπτίσθη Χριστὸς, καὶ Υἱὸς παρὰ Πατρὸς ἐμαρτυρήθη. Ἐν τούτοις τοῖς δυσὶν ὄρεσιν ὁ ἄχραντος Πατὴρ βεβαιῶν τὴν υἱότητα, καὶ τότε, καὶ νῦν ἐκ δευτέρου βοᾷ· Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα· αὐτοῦ ἀκούετε. Ὁ γὰρ αὐτοῦ ἀκούων καὶ ἐμοῦ ἀκούει· καὶ ὃς ἀπαισχυνθῇ αὐτὸν καὶ τοὺς αὐτοῦ λόγους, κἀγὼ αὐτὸν ἀπαισχυνθήσομαι ἐν τῇ δόξῃ μου καὶ τῶν ἁγίων ἀγγέλων. Αὐτοῦ ἀκούετε· ἀπλάστως, ἀκάκως, ἀπεριγράπτως, ἀπεριέργως, πίστει ζητοῦντες, ἀλλ' οὐ γλώττῃ μετροῦντες· πίστει παραλαμβάνοντες, ἀλλ' οὐ λόγοις τὸν Λόγον σταθμίζοντες. Ἀρκεῖ γὰρ ἄρτι Παῦλος ὁ ῥήτωρ χαλινῶν τὸν περίεργον, καὶ πάντας διδάσκων, ἀνενδοιάστως βοῶν· Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦ! ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ, καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ! Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

Christ, because He willed it, was baptized, and was attested as Son by the Father. On these two mountains the undefiled Father, confirming the sonship, both then and now a second time cries out: "This is My beloved Son, in Whom I am well pleased: hear Him." For he who hears Him hears Me also; and whoever is ashamed of Him and of His words, I too shall be ashamed of him in My glory and that of the holy angels (Luke 9:26). Hear Him: without pretence, without guile, without setting limits, without prying curiosity; seeking by faith, not measuring with the tongue; receiving by faith, not weighing the Word with words. For Paul the orator suffices now, curbing the curious and teaching all, crying without hesitation: "O the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgements, and how untraceable His ways!" (Rom. 11:33). To Him be the glory unto the ages of ages. Amen.

ΛΟΓΟΣ Θʹ.

ORATION IX.

Εἰς τὰ Βαΐα.

On the Palms.

Αʹ. Σπουδαιότερος ὁ παρὼν, ὦ φίλοι, καιρός· καὶ σπουδαιότερος, καὶ ἑτοιμότερος, καὶ πρὸς ἀπάντησιν τοῦ ἐπουρανίου βασιλέως γοργότερος. Τοῦτο γὰρ καὶ Παῦλος εὐαγγελιζόμενος ἔφασκεν· Ὁ Κύριος ἐγγύς· μηδὲν μεριμνᾶτε. Ἐγγὺς δὲ ὁ Κύριος εὑρίσκεται, οὐ τῇ τῶν ποδῶν ὀξύτητι, ἀλλὰ τῇ τῶν ἀγαθῶν παροχῇ. Διὸ καὶ πάλιν καθήκει βοᾷν ἡμᾶς τὰ τοῦ Παύλου· Ἡ νὺξ προέκοψεν· ἡ δὲ ἡμέρα ἤγγικεν. Ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, καὶ ἐνδυσώμεθα τὰ ὅπλα τοῦ φωτός. Ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν. Τὰς λαμπάδας τῆς πίστεως ἀνάψωμεν· τὸ Ἔλαιον τῆς φιλοπτωχείας πλεονάσωμεν καθ' ὁμοιότητα τῶν πέντε φρονίμων παρθένων· ἀνυστάκτως τὸν Χριστὸν ὑποδεξώμεθα· τὸν φοίνικα τῆς δικαιοσύνης ὑμνήσωμεν· τὸ Μαρίας μύρον περιπτυξώμεθα· τὴν φωνὴν τῆς ἀναστάσεως ἀκούσωμεν· τὰς θεοπρεπεῖς φωνὰς ἀναπέμψωμεν· μετὰ τοῦ ὄχλου τὰ τοῦ ὄχλου βοήσωμεν· Ὡσαννὰ ἐν τοῖς ὑψίστοις· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, βασιλεὺς τοῦ Ἰσραήλ. Καλῶς δὲ, ὁ ἐρχόμενος· πάντοτε γὰρ ἔρχεται, καὶ οὐδέποτε ἀπολιμπάνεται. Ἐγγὺς γὰρ πᾶσι

I. More earnest, friends, is the present season: more earnest, and readier, and swifter to go out to meet the heavenly King. For this is what Paul too declared as he proclaimed the good news: "The Lord is near; be anxious about nothing" (Phil. 4:5–6). And the Lord is found near not by swiftness of feet but by the bestowal of good things. Therefore it is fitting for us once more to cry out the words of Paul: "The night is far spent, and the day is at hand. Let us therefore cast off the works of darkness, and put on the armour of light. Let us walk becomingly, as in the day" (Rom. 13:12–13). Let us kindle the lamps of faith; let us make the oil of love for the poor abound, after the likeness of the five wise virgins (Matt. 25:1–4); let us receive Christ without drowsiness (Luke 12:35); let us sing the praise of the palm of righteousness; let us embrace the ointment of Mary (John 12:3); let us hear the voice of the resurrection; let us send up words befitting God; with the crowd let us cry out the cry of the crowd: "Hosanna in the highest; blessed is He Who comes in the name of the Lord, the King of Israel" (John 12:13). And well is it said, "He Who comes": for He is always coming, and is never absent. For near to all

Editors' notes and page, col. 772

Page

running head: S. PROCLI CP. EPISCOPI 772
marginal letters: A βουληθεὶς ἐβαπτίσθη; B τὰ κρίματα αὐτοῦ; C παροχῇ. Διὸ καὶ; D καὶ οὐδέποτε
old-edition numerals: (none)

PG 65:773

τοῖς ἐπικαλουμένοις αὐτὸν ἐν ἀληθείᾳ. Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, βασιλεὺς τοῦ Ἰσραήλ. Πάντα σύμβολα τὰ παρόντα· σύμβολα καὶ γνωρίσματα, καὶ τῆς βασιλικῆς ὁδοῦ τεκμήρια. Ἐν κοσμικοῖς πολίταις, ὅτε προσκαίρου βασιλέως εἴσοδον περιμένουσι, τὴν ὁδὸν ὁμαλίζουσι, τὰ προπύλαια στεφανοῦσι, τὴν πόλιν ἐξαλλάττουσι, τὰς βασιλικὰς αὐλὰς πανταχόθεν καθαίρουσι, χοροὺς ἐγκωμίων κατὰ τόπους συνυφαίνουσιν· ἐν τούτοις γὰρ ἡ τοῦ προσκαίρου βασιλέως εἴς τινα πόλιν εἴσοδος γνωρίζεται. Τὰ παραπλήσια τούτων καὶ ἡμεῖς μετέλθωμεν, μᾶλλον δὲ τὰ ἐνδοξότερα καὶ τιμιώτερα. Ὅσον γὰρ ἡ δυναστεία τοῦ ἐπουρανίου βασιλέως ὑπέρκειται, τοσοῦτον ἡ λειτουργία τῆς ἡμετέρας πολιτείας ὑπεραστράπτει.

is the Lord, to all who call upon Him in truth (Ps. 144:18). "Blessed is He Who comes in the name of the Lord, the King of Israel." All that is present here is a sign: signs and tokens, and proofs of the royal progress. Among the citizens of the world, when they await the entry of a temporal king, they level the road, they garland the gateways, they adorn the city anew, they cleanse the royal halls on every side, they weave choirs of praise in their places; for by these things the entry of a temporal king into a city is made known. Let us too pursue the like of these, or rather things more glorious and more precious. For by as much as the sovereignty of the heavenly King stands above, by so much does the service of our way of life outshine.

Βʹ. Ἐπὶ θύραν πάρεστιν ὁ πρᾶος καὶ ἡσύχιος Βασιλεύς· ὁ ἄνω μὲν ἐπὶ τῶν χερουβὶμ ἐποχούμενος, κάτω δὲ ἐπὶ πώλου ὄνου καθεζόμενος. Ἑτοιμάζωμεν τοὺς ψυχικοὺς ἡμῶν οἴκους· διασπάσωμεν πάσης μισαδελφίας ἀράχνην· μὴ εὑρεθῇ ἐν ἡμῖν κονιορτὸς βλασφημίας· δαψιλῶς τὸ τῆς ἀγάπης ῥάνωμεν ὕδωρ· πάντα κόνδυλον ἔχθρας ὁμαλίσωμεν· τὰ προπύλαια τῶν χειλέων ἡμῶν στεφανώσωμεν τοῖς ἄνθεσι τῆς εὐσεβείας· μετὰ τοῦ ὄχλου τὰ τοῦ ὄχλου βοήσωμεν· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, βασιλεὺς τοῦ Ἰσραήλ. Τίς μὴ λαλήσῃ; τίς μὴ θαυμάσῃ τοὺς ὄχλους τούτους, τοὺς τῶν Ἰουδαίων ἐχθροὺς, καὶ τῶν Χριστιανῶν φίλους; Βασιλέα τὸν Κύριον προσηγόρευσαν, μηδὲν βασιλείας ἄξιον θεωρήσαντες τοῖς σωματικοῖς ὀφθαλμοῖς. Οὐκ εἶδον ἅρματα χρυσοκόλλητα· οὐχ ἡμιόνους ἑξάσπρους· οὐ τὴν λοιπὴν φαντασίαν ἣν εἰώθασιν οἱ πρόσκαιροι βασιλεῖς ἐν ταῖς προόδοις ἐπιδείκνυσθαι· οὐχ ὅπλα, οὐ θυρεοὺς, οὐ σίγνα, οὐχ ἁλουργίδας, οὐ τριχοκόμους μεγαλοσώμους παριππάζοντας ἄνδρας, οὐχ ἐλεφάντων φαντασίαν, οὐ σύγκλητον προηγουμένην· οὐδὲν τῶν τοιούτων ἐθεάσαντο, τοὐναντίον δὲ ἅπαν. Ὀνάριον ἴδον εὐτελὲς, μικρὸν, ἀλλότριον, γυμνὸν, χρησιμεῦον, ἕνδεκα μαθητὰς παρεπομένους μόνον· ἤδη γὰρ ὁ Ἰούδας εἰς τὴν προδοσίαν ἠσχολεῖτο. Καὶ τοσαύτην πτωχείαν οἱ ὄχλοι θεωρήσαντες, ὡς ἐν οὐρανῷ ἁρπαγέντες, καὶ τὰ ἄνω κατανοοῦντες, καὶ ἀγγέλοις συγχορεύοντες, οἱ τῶν σεραφὶμ τὰ στόματα δανεισάμενοι, τὰς ὁμοιοφθόγγους ἐκείνας ἔβαλλον φωνὰς, λέγοντες· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, βασιλεὺς τοῦ Ἰσραήλ.

II. At the door stands the meek and gentle King (Zech. 9:9): He Who above is borne upon the cherubim, and below is seated on the foal of an ass. Let us make ready the houses of our souls; let us tear down the cobweb of all hatred of our brothers; let no dust of blasphemy be found in us; let us sprinkle abundantly the water of love; let us level every lump of enmity; let us garland the gateways of our lips with the flowers of piety; with the crowd let us cry out the cry of the crowd: "Blessed is He Who comes in the name of the Lord, the King of Israel." Who would not speak out? Who would not marvel at these crowds, enemies of the Jews and friends of the Christians? They hailed the Lord as King, though with their bodily eyes they saw nothing worthy of a kingdom. They did not see chariots inlaid with gold, nor teams of six white mules, nor the rest of the pomp that temporal kings are accustomed to display in their processions; not weapons, not shields, not standards, not purple robes, not long-haired, huge-bodied men riding alongside, not the show of elephants, not a senate going before; they beheld nothing of the kind, but the very opposite. They saw a little ass, cheap, small, belonging to another, unsaddled, pressed into service, and only eleven disciples following; for Judas was already busied with the betrayal. And the crowds, beholding such poverty, as though caught up into heaven, perceiving the things above and dancing in chorus with angels, having borrowed the mouths of the seraphim, uttered those cries of one voice with them, saying: "Blessed is He Who comes in the name of the Lord, the King of Israel."

Γʹ. Ἐδρίμυττε τοὺς ἀρχιερεῖς καὶ Φαρισαίους ἀκούειν ἐκ τῶν ὄχλων· Βασιλεὺς τοῦ Ἰσραήλ. Ὃ οὐχ ἤθελον, ἤκουον. Ἐκεῖνοι δαιμονιῶντα προσεφώνουν, καὶ οὗτοι βασιλέα ἐκήρυττον· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, βασιλεὺς τοῦ Ἰσραήλ. Τίς ὁ ὑποθέμενος τοῖς ὄχλοις τὴν φωνὴν ταύτην; τίς ὁ βαλὼν αὐτῶν τῇ διανοίᾳ τὸν αἶνον τοῦτον; τίς ὁ πιστεύσας αὐτοῖς τὰ τῶν φοινίκων βαΐα; τίς ὁ ἀθρόον ὑφ' ἑνὶ συνθήματι πάντας στρατοπεδαρχήσας;

III. It stung the chief priests and Pharisees to hear from the crowds, "King of Israel." What they did not wish, they heard. They called Him possessed by a demon, and these proclaimed Him King: "Blessed is He Who comes in the name of the Lord, the King of Israel." Who prompted this cry to the crowds? Who put this praise into their minds? Who entrusted to them the branches of the palms? Who marshalled them all at once under a single watchword?

Editors' notes and page, col. 773

Footnotes

(55) · call in col 774

Zach. IX, 9.

Zechariah 9:9.

(printed under page 391)

Footnotes

(56) · call in col 775

Joan. XII, 21.

John 12:21.

(printed under page 392)

(57) · call in col 775

Luc. XIX, 3.

Luke 19:3.

(printed under page 392)

(58) ‹anchor: ut clarificetur Filius hominis› · call in col 775

Joan. XII, 23.

John 12:23.

(printed under page 392)

(59) ‹anchor: ubi est timor meus› · call in col 775

Malach. I, 6.

Malachi 1:6.

(printed under page 392)

Page

other: facing Latin version, not set

PG 65:776

τίς ὁ τὴν ὁμοφωνίαν διδάξας; Ἄνωθεν ἡ χάρις· τοῦ ἁγίου Πνεύματος ἡ ἀποκάλυψις. Διὸ καὶ μετὰ παρρησίας ἐβόων· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, βασιλεὺς τοῦ Ἰσραήλ· οἱ κοσμικοὶ στρατιῶται, οἱ οὐράνιοι ἄγγελοι· οἱ θνητοὶ, ἀθάνατοι· οἱ ἐπὶ γῆς βαδίζοντες, καὶ ἐν οὐρανῷ χοροβατοῦντες· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, βασιλεὺς τοῦ Ἰσραήλ. Ἀπεστράφησαν τοὺς Φαρισαίους· ἐβδελύξαντο τοὺς ἀρχιερεῖς· τὰς θεοπρεπεῖς ἀνέμελπον φωνάς· τὴν κτίσιν ἐχαροποίησαν· τὸν αἰθέρα ἡγίασαν· τοὺς νεκροὺς προεσάλευσαν· τὸν οὐρανὸν ἠνέῳξαν· τὸν παράδεισον ἐφυτούργησαν· τοὺς θνητοὺς εἰς τὸν ὅμοιον ζῆλον ἠρέθισαν. Ὅθεν καί τινες τῶν Ἑλλήνων κατ' ἐκεῖ⟨ν⟩ο καιροῦ, ἐκ ταύτης τῆς θεοπρεποῦς φωνῆς εἰς τὸν θεοπρεπῆ ζῆλον ἐναχθέντες, καὶ εἰς ἐπιστροφὴν χωρήσαντες, προσῆλθον, καθὼς ἀρτίως ἤκουες, ἑνὶ τῶν ἀποστόλων τοὔνομα Φιλίππῳ, λέγοντες πρὸς αὐτόν· Κύριε, θέλομεν τὸν Ἰησοῦν ἰδεῖν. Βλέπε τὴν τοῦ ὄχλου κηρυκείαν, καὶ πῶς τοὺς Ἕλληνας εἰς ἐπιστροφὴν ἐκίνησαν. Εὐθέως πρὸς τοὺς μαθητὰς τοῦ Κυρίου· Θέλομεν τὸν Ἰησοῦν ἰδεῖν. Καλῶς οἱ ἐθνικοὶ ἐμαθήτευσαν τῷ Ζακχαίῳ, οὐκ ἐν τῇ συκομορίᾳ τὴν ἄνοδον ποιούμενοι, ἀλλ' ἐν τῇ θεογνωσίᾳ τὴν ἐπειγόμενοι. Θέλομεν τὸν Ἰησοῦν ἰδεῖν· οὐ τοσοῦτον ἵνα τὸ πρόσωπον θεωρήσωσιν, ὅσον ἵνα τὸν σταυρὸν βαστάσωσιν. Ὅθεν καὶ ὁ Ἰησοῦς τὴν πρόθεσιν αὐτῶν θεασάμενος, ἀναφανδὸν ἐβόησε πρὸς τοὺς παρόντας, λέγων· Ἐλήλυθεν ἡ ὥρα, ἵνα δοξασθῇ ὁ Υἱὸς τοῦ ἀνθρώπου· δόξαν, τὴν τῶν Ἑλλήνων ἐπιστροφὴν λέγων, ἣν Ἰουδαίων παῖδες ἀπεδύσαντο, καὶ τὰ ἔθνη αὐτὴν ἐνεκομβώσαντο. Διὸ καὶ ὀνειδίζων τοὺς Ἰουδαίους ὁ Ἰησοῦς, ἔλεγε διὰ τοῦ προφήτου· Εἰ πατὴρ ἐγώ εἰμι, ποῦ ἐστιν ἡ δόξα μου; καὶ εἰ Κύριος ἐγώ εἰμι, ποῦ ἐστιν ὁ φόβος μου; Διὰ τοῦτο περὶ τῶν ἐθνῶν ἔλεγεν· Ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ Υἱὸς τοῦ ἀνθρώπου· δόξαν, τὸν σταυρὸν βαλών. Ἔνθεν γὰρ ἐγνώσθη ἡ τοῦ Κυρίου δυναστεία, ὅτι τὴν αἰσχύνην εἰς δόξαν μετήνεγκεν· τὴν ὕβριν εἰς τιμήν· τὴν κατάραν εἰς εὐλογίαν· τὴν χολὴν εἰς γλυκασμόν· τὸ ὄξος εἰς γάλα· τὸ ῥάπισμα εἰς ἐλευθερίαν· τὸν θάνατον εἰς ζωήν. Ἐλήλυθεν ἡ ὥρα, ἵνα δοξασθῇ ὁ Υἱὸς τοῦ ἀνθρώπου· δόξαν, τὸν σταυρὸν καλῶν. Ἐξ ἐκείνου γὰρ καὶ νῦν δοξάζεται ὁ σταυρός. Αὐτὸς γὰρ ὁ σταυρὸς ἔτι καὶ νῦν καὶ βασιλεῖς δοξάζει, καὶ ἱερωσύνην φαιδρύνει, καὶ παρθενίαν φυλάττει, καὶ ἄσκησιν ἑδράζει, καὶ συζυγίαν σφίγγει, καὶ χηροσύνην τειχίζει, καὶ ὀρφανίαν ὑπερασπίζει, καὶ εὐτεκνίαν αὔξει, καὶ Ἐκκλησίαν πληθύνει, καὶ λαὸν φωτίζει, καὶ ἔρημον φυλάττει, καὶ παράδεισον ἀνοίγει, καὶ λῃστὴν ὁδηγεῖ, καὶ ἔχθραν ἐξορίζει, καὶ μῖσος σβεννύει, καὶ δαίμονας φυγαδεύει, καὶ διάβολον ἀπελαύνει.

Who taught them to speak with one voice? The grace is from above; it is the revelation of the Holy Spirit. Therefore they cried out boldly, "Blessed is He Who comes in the name of the Lord, the King of Israel": soldiers of the world, angels of heaven; mortals, immortals; walking upon earth, and dancing in heaven: "Blessed is He Who comes in the name of the Lord, the King of Israel." They turned away from the Pharisees; they abhorred the chief priests; they sang out words befitting God; they gladdened creation; they hallowed the ether; they stirred the dead; they opened heaven; they planted paradise; they roused mortals to a like zeal. Hence also some of the Greeks at that moment, led by this God-befitting cry to a God-befitting zeal and turning to conversion, came, as you have just heard, to one of the apostles named Philip, saying to him: "Sir, we wish to see Jesus" (John 12:21). See the heralding of the crowd, and how they moved the Greeks to conversion. At once to the disciples of the Lord: "We wish to see Jesus." Well did the gentiles become disciples of Zacchaeus, not making their ascent in the sycamore (Luke 19:4), but hastening it in the knowledge of God. "We wish to see Jesus": not so much to behold His face as to carry His cross. Therefore Jesus too, seeing their purpose, cried aloud to those present, saying: "The hour has come for the Son of Man to be glorified" (John 12:23): calling "glory" the conversion of the Greeks, which the children of the Jews stripped off, and the nations bound on themselves. Therefore Jesus too, reproaching the Jews, said through the prophet: "If I am a father, where is My glory? And if I am Lord, where is My fear?" (Mal. 1:6). For this reason He said concerning the nations: "The hour has come for the Son of Man to be glorified": calling the cross "glory". For from this was the power of the Lord made known, that He changed shame into glory; insult into honour; the curse into blessing; gall into sweetness; vinegar into milk; the blow into freedom; death into life. "The hour has come for the Son of Man to be glorified": calling the cross "glory". For from that time even now the cross is glorified. For the cross itself still now glorifies kings, and makes the priesthood radiant, and guards virginity, and establishes the ascetic life, and binds marriage fast, and walls widowhood about, and shields the orphaned, and increases fruitfulness in children, and multiplies the Church, and enlightens the people, and guards the desert, and opens paradise, and guides the thief, and banishes enmity, and quenches hatred, and puts demons to flight, and drives away the devil.

Δʹ. Καὶ ἡμεῖς δὲ λαβόντες τῶν φοινίκων τὰ θαλλία, ἐξέλθωμεν εἰς ὑπάντησιν τοῦ Κυρίου ἡμῶν, πρὸς τοὺς ἀρχιερεῖς λέγοντες· Οὐχ ὑμεῖς ἐστε οἱ λέγοντες,

IV. Let us too, then, taking the sprays of the palms, go out to meet our Lord, saying to the chief priests: "Are you not the ones who say,

Editors' notes and page, col. 776

Footnotes

(72) ‹anchor: ἐπειγόμενοι› · call in col 776 (Greek)

Ἴσ. τῆς ὁδοῦ ἐπειγ.

Perhaps τῆς ὁδοῦ ἐπειγ[όμενοι] ("hastening on the road").

(printed under page 392)

(73) ‹anchor: τὸν σταυρὸν βαλών› · call in col 776 (Greek)

Leg. καλῶν

Read καλῶν ("calling").

(printed under page 392)

Page

running head: S. PROCLI CP. EPISCOPI 776
marginal letters: A τίς ὁ τὴν ὁμοφωνίαν; B ἐναχθέντες, καὶ εἰς; C στροφὴν λέγων; D ται ὁ σταυρός
old-edition numerals: (none)

PG 65:777

ὅτι Οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; Θεός ἐστι κραταιὸς, ἰσχυρός. Ἀράμετε, σπεύσατε· μετὰ πάντων βοήσατε τῷ ἐγείραντι τὸν Λάζαρον· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

'This is the carpenter's son' (Matt. 13:55)?" He is God, mighty, strong (Ps. 23:8). Lift up, make haste; with all cry out to Him Who raised Lazarus: "Blessed is He Who comes in the name of the Lord." To Him be the glory unto the ages of ages. Amen.

ΛΟΓΟΣ Ιʹ.

ORATION X.

Εἰς τὴν ἁγίαν Πέμπτην.

On Holy Thursday.

Αʹ. Ἐπέστη τῶν ἱερῶν μυστηρίων ἡ πανήγυρις· ἐπέλαμψεν ἡ ἑσπέρα ἡ πάσης ἡμέρας φωτεινοτέρα· τί γὰρ ἐν παρούσῃ ἑσπέρᾳ οὐ γέγονε φρικτὸν καὶ παράδοξον; Ὁ Δεσπότης συνεδείπνησε τοῖς δούλοις· μυστηρίων αὐτοῖς ἤνοιξε παράδεισον· δέδωκε βρῶμα τὴν ἀναμάρτητον σάρκα· ἁμαρτημάτων σπόγγον ἐχαρίσατο πόμα· ἐν ὑπηρέτου σχήματι ἔνιψε τῶν μαθητῶν τοὺς πόδας, ὀξύνων πρὸς δρόμον· ἔδωκε ψωμὸν στηλιτεύων τὸν προδότην· κατεφίλησε τὸν ἀνάξιον, ἀνακαλούμενος τὴν χάριν ἀπὸ τοῦ βεβήλου· ἦλθεν ἐπὶ τὸ πάθος, δεικνύμενος ὅτι οὐ βίᾳ τὸ πάθος ὑπέμεινε. Τίς γὰρ ἂν ἠδυνήθη κρατῆσαι μὴ θέλοντα, τὸν λόγῳ κρατήσαντα θάλασσαν; τὸν ἐπιτάγμασιν ἀνέμους χαλινώσαντα; τὸν νεκροὺς ὀδωδότας ἐκ τάφων ἑλκύσαντα; τὸν καὶ παρὰ δαιμόνων Δεσπότην προσκυνούμενον, εἰ μὴ αὐτὸς, ὡς φιλάνθρωπος, θέλων ἔπαθεν, οὐ καθὸ ἦν, ἀλλὰ καθὸ γέγονεν; Ἀλλ' ὅμως ἐκρατεῖτο καὶ ἠνείχετο· οὐ γὰρ ἦλθε κρῖναι τὸν κόσμον, ἀλλὰ σῶσαι τὸν κόσμον. Καὶ φίλημα γέγονε τῆς αὐτῆς τόλμης μήνυμα. Τοιγαροῦν προσελθόντι τῷ προδότῃ φησίν· Ἰούδα (ἰοῦ γὰρ γέμεις), Ἰούδα, φιλήματι τὸν Υἱὸν τοῦ ἀνθρώπου προδίδως; κρούει τῷ ὀνόματι τὴν θύραν τῆς αὐτοῦ συνειδήσεως, ἐξυπνῆσαι τὸν κεκαρωμένον τῇ φιλαργυρίᾳ βουλόμενος, ὡς ἂν εἰ λέγων πρὸς αὐτόν· Ἰούδα, εἰς ἀποστολήν σε ἐξελεξάμην, πῶς ἐστράφης εἰς προδότην; Ἰούδα, χρημάτων ἐρᾷς; πάντων βασιλέων ὑπάρχεις πλουσιώτερος. Βασιλέας οὐκ αἰδοῦνται δαίμονες· σοῦ δὲ τὴν γλῶσσαν φρίττουσιν ὡς δραπέται. Τοὺς πλουτοῦντας ἀναλίσκουσι νόσοι· σοῦ δὲ καὶ αἱ σκιαὶ φυγαδεύουσι πάθη. Τοῖς φιλαργύροις χρυσὸς ὁ θησαυρός· ὑμῖν δὲ τὸν οὐράνιον ηὐτρέπισται κλῆρον. Εἰ χρημάτων ἐρᾷς, ἀπόδυσαι τὴν κατὰ τῶν παθῶν δυναστείαν· οὐ χωρεῖ γὰρ ψυχὴ βόρβορον φιλαργυρίας, καὶ μύρον φιλανθρωπίας.

I. The festival of the sacred mysteries has come; the evening has shone forth, brighter than any day; for what was there in this evening that was not awesome and beyond expectation? The Master supped with His servants; He opened to them a paradise of mysteries; He gave as food His sinless flesh; He bestowed as drink a sponge for sins; in the guise of a servant He washed the disciples' feet (John 13:5), quickening them for the race; He gave a morsel, branding the traitor; He kissed the unworthy one, recalling His grace from the profane man; He went to His passion, showing that He did not undergo the passion by force. For who could have seized Him against His will, Him Who by a word mastered the sea, Who bridled the winds with His commands, Who drew out of their tombs the dead already stinking, Who was worshipped as Master even by demons, had He not Himself, as the Lover of mankind, suffered willingly, not in what He was, but in what He had become? Yet nevertheless He was seized and bore it; for He did not come to judge the world, but to save the world (John 3:17). And a kiss became the token of that same daring. Therefore to the traitor as he approached He says: "Judas (for you are full of venom), Judas, do you betray the Son of Man with a kiss?" (Luke 22:48). He knocks with the name at the door of his conscience, wishing to rouse the man stupefied by love of money, as though saying to him: "Judas, I chose you for the apostleship; how have you turned into a traitor? Judas, do you lust for money? You are richer than all kings. Demons do not stand in awe of kings, but at your tongue they shudder like runaways. Diseases consume the rich, but even your shadows put sufferings to flight. To the lovers of money, gold is their treasure; but for you the heavenly inheritance has been prepared. If you lust for money, strip off the power you hold over sufferings; for a soul does not hold both the filth of avarice and the ointment of love for mankind."

Βʹ. Οὐδὲν χεῖρον, ἀδελφοὶ, φυλαργυρίας· συγγένειαν καθοπλίζει, τὴν φύσιν θερίζει, πρὸς τυραννίδα ἐκμαίνει, τείχη ὑπορύττει, πόλεις ἐδαφίζει,

II. Nothing is worse, brothers, than avarice: it arms kin against kin, it reaps down nature, it drives men mad for tyranny, it undermines walls, it razes cities to the ground,

Editors' notes and page, col. 777

Footnotes

(74) · call in col 777 (Greek)

Exstant Chrysostomi, Cyrilli et aliorum in diem hanc sacratissimam tractatus egregii, quibus praecipue mysteriorum traditionem celebrant, id est, sacrae Eucharistiae sacramenti institutionem: qua de causa Proclus ipso statim initio appellat μυστηρίων πανήγυριν, mysteriorum celebritatem.

There survive excellent treatises of Chrysostom, Cyril and others on this most holy day, in which they chiefly celebrate the handing on of the mysteries, that is, the institution of the sacrament of the holy Eucharist; for which reason Proclus, at the very beginning, calls it μυστηρίων πανήγυριν, "the festival of the mysteries".

(printed under page 393)

(75) · call in col 777 (Greek)

Ἴσ. ψωμίον, ut ubique in seq. et apud Joan.

Perhaps ψωμίον ("morsel"), as everywhere in what follows and in John.

(printed under page 393)

(76) ‹anchor: ηὐτρέπισται κλῆρον› · call in col 777 (Greek)

Leg. ὁ οὐράνιος κλῆρος. Ἴσ. ηὐτρέπισμαι.

Read ὁ οὐράνιος κλῆρος ("the heavenly inheritance", nominative). Perhaps ηὐτρέπισμαι.

(printed under page 393)

(77) · call in col 777 (Greek)

Ab impuro gratiam revocaret. Velut nimirum eam purissimis suis labiis exsugendo. Sic Chryst. Orat. in descensum ad inferos: ἀσπάζομαί σε, Ἰούδα, οὐχ ἵνα ἀγάπην δωρήσωμαι, ἣν ἀπεβάλου· ἀλλ' ἵνα κενώσω τὴν χάριν, ἣν δέδωκά σοι. Osculor te, Juda, non ut charitatem tribuam quam amisisti; sed ut exhauriam gratiam quam tibi tribueram. Sic et Paulinus epist. XXII ad Severum. Paulo post male Riccardus exponit vocem τόλμαν, ut sit tolerantia. Esto enim eo sensu alibi exponi possit: at hic nihil ille congruit: sed quo communiter, facinus, atrox factum, ac similia redditur: μήνυμα αὐτῆς τῆς τόλμης· signum ipsius facinoris ac proditionis, osculum. Nolim otium terere notandis aliis.

"To recall the grace from the impure man": as if, that is, by drawing it out with his own most pure lips. So Chrysostom, in the Oration on the Descent into Hell: ἀσπάζομαί σε, Ἰούδα …, "I kiss you, Judas, not to bestow the love which you have cast away, but to drain out the grace which I had given you." So too Paulinus, Letter 22, to Severus. A little further on Riccardi wrongly explains the word τόλμα as meaning "endurance". Granted it may be explained in that sense elsewhere; here it does not fit at all, but rather the sense in which it is commonly rendered, "a crime", "an atrocious deed" and the like: μήνυμα αὐτῆς τῆς τόλμης, "the sign of the crime itself and of the betrayal", the kiss. I would rather not waste leisure noting other things.

(printed under page 393)

Footnotes

(60) · call in col 778

Matth. XIII, 55.

Matthew 13:55.

(printed under page 393)

(61) · call in col 778

Psal. XXIII, 8.

Psalm 23 (24):8.

(printed under page 393)

(62) · call in col 778

Joan. XIII, 5.

John 13:5.

(printed under page 393)

(63) · call in col 778

ibid. 27, 30.

The same, verses 27 and 30.

(printed under page 393)

(64) ‹anchor: sed salvare venerat› · call in col 778

Joan. III, 19.

John 3:19 [as printed; the words echo 3:17].

(printed under page 393)

(65) ‹anchor: osculo Filium hominis tradis› · call in col 778

Luc. XXII, 48.

Luke 22:48.

(printed under page 393)

Footnotes

(66) · call in col 779

I Tim. VI, 10.

1 Timothy 6:10.

(printed under page 394)

(67) · call in col 779

Zach. XI, 12.

Zechariah 11:12.

(printed under page 394)

(68) · call in col 779

Marc. XIV, 5.

Mark 14:5.

(printed under page 394)

(69) ‹anchor: ea quae mittebantur portabat› · call in col 779

Joan. XII, 6.

John 12:6.

(printed under page 394)

(70) ‹anchor: et detrimentum sui faciat› · call in col 779

Luc. IX, 25.

Luke 9:25.

(printed under page 394)

(71) ‹anchor: natus non fuisset homo ille› · call in col 779

Matth. XXVI, 24.

Matthew 26:24.

(printed under page 394)

(78) ‹anchor: mercedis ac praemii› · call in col 779

Humanae illud mercedis et praemii, τὸ κατὰ ἀνθρώπους ἐπιτίμιον. Velut salarium, ut eo baberet, quo suae avaritiae faceret satis, concreditis Domini qualibuscunque pecuniis, quibus ad libitum uti posset. Riccardus: ἐπιτίμιον, quod maximi honoris, maximaeque aestimationis est; nihil id ad propositum: nec enim ferre loculos, ac temporalem oeconomum agere, eximium aliquid erat ac maximi honoris in collegio apostolico; nec honoribus, sed lucro ac pecuniis, avarus animus satiandus erat.

"That human wage and reward", τὸ κατὰ ἀνθρώπους ἐπιτίμιον: a salary, as it were, so that he might have the wherewithal to satisfy his avarice, the Lord's money of whatever kind being entrusted to him to use as he pleased. Riccardi takes ἐπιτίμιον as "something of the greatest honour and the highest esteem"; that is nothing to the purpose. For to carry the purse and act as steward of temporal things was nothing outstanding or of the greatest honour in the college of the apostles; and an avaricious mind was to be satisfied not with honours but with gain and money.

(printed under page 394)

Page

other: facing Latin version, not set

PG 65:780

φύσεως ἀμαυροῖ δίκαια· εἴπω τὸ κεφάλαιον· εἰς ἀποστόλων χορὸν εἰσεπήδησεν, ὠνὴν ἐτόλμησε κατὰ τοῦ ἀπράτου. Αἰτία οὖν πάντων τῶν κακῶν ἡ φιλαργυρία. Διὰ τοῦτο ὁ Χριστὸς καὶ Θεὸς κατηγορῶν ἐν προφήταις, ἔλεγε· Πρόβατον κατὰ ποιμένος ἐξέμεινεν. Ὄντως Ῥίζα τῶν κακῶν ἡ φιλαργυρία. Ἔλεγεν οὖν ὁ προφήτης Ζαχαρίας, ὡς ἐκ προσώπου Κυρίου· Καὶ ἐρῶ πρὸς αὐτούς· τουτέστι τοὺς ἀγνώμονας τοῦ λαοῦ· Εἰ καλόν ἐστιν ἐνώπιον ὑμῶν, δότε στήσαντες τὸν μισθόν μου, ἢ ἀπείπασθε. Καὶ τίς ἄρα γένοιτο μισθὸς τοῦ ἀπράτου; ποία δὲ τιμὴ τοῦ ὑπὲρ τιμήν; ποία δὲ πρᾶσις τοῦ ὑπὲρ λόγον; Καὶ ἔστησαν, φησὶ, τὸν μισθόν μου τριάκοντα ἀργύρια. Ὢ ἀκριβοῦς προρρήσεως! ποῖόν τε τρόπον εἰς τοιαύτην ἐξεβάκχευσας ἀπληστίαν, ὦ Ἰούδα! Καὶ γὰρ ὅτε τὸ μύρον ἐν τῷ δείπνῳ κατέχεεν, τὸ σεμνὸν ἐκεῖνο καὶ φιλόθεον γύναιον, ἐπὶ τῆς ἔνδον μυχούσης ἐν σοὶ φιλαργυρίας ἔφασκες· Ἠδύνατο τοῦτο τὸ μύρον πραθῆναι τριακοσίων δηναρίων, καὶ δοθῆναι πτωχοῖς. Ἀλλ' ὁ τῆς βροντῆς υἱὸς Ἰωάννης, ἐλέγχων σου τὴν παγκάκιστον τῆς φιλαργυρίας ἔννοιαν, φανερώτατως φησι· Τοῦτο δὲ εἶπεν, οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῷ, ἀλλ' ὅτι κλέπτης ἦν, καὶ τὸ γλωσσόκομον ἔχων τὰ βαλλόμενα ἐβάσταζεν. Ὁ μὲν οὖν Κύριος Ἰησοῦς Χριστὸς προγνώστης ὢν ὡς Θεὸς, καὶ γνοὺς τῷ πονηρῷ πάθει τῆς φιλαργυρίας ἡττώμενον, νικῆσαι θέλων τὴν ὑπερβολὴν τῆς ἀπλήστου καρδίας, τὸ κατὰ ἀνθρώπους ἐπιτίμιον αὐτῷ κατεπίστευσεν. Ὁ δὲ, οὐ μόνον ἐπλήσθη, τῶν τοῦ ἀγαθοῦ Δεσπότου δωρεῶν ἐν ἀπολαύσει τυγχάνων, καὶ τῶν θεοδωρήτων χαρισμάτων μηδενὸς ὑστερούμενος· ἀλλὰ τριάκοντα ἀργύρια τῶν τριακοσίων ἀντικατηλλάξατο δηναρίων. Ὢ τῆς τοῦ Ἰούδα κακοβουλίας! ὢ τῆς τοῦ Ἰούδα παραφροσύνης, ὅτι ἀκούσας παρὰ τοῦ ζωοποιοῦ διδασκάλου Χριστοῦ· Τί ὠφελεῖται ἄνθρωπος τὸν κόσμον ὅλον κερδήσας, καὶ τὴν ψυχὴν ἀπολέσας, καὶ ζημιωθείς; τριάκοντα ἀργυρίοις πρὸς ὀλίγον τερφθεὶς, τὸν ζωοδότην Χριστὸν τοῖς ἀνόμοις παρέδωκε, τὴν δὲ ἑαυτοῦ ψυχὴν αἰωνίᾳ τιμωρίᾳ κατεδίκασε. Διὸ καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ἔλεγεν· Οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ, δι' οὗ ὁ Υἱὸς τοῦ ἀνθρώπου παραδίδοται· καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος.

it darkens the rights of nature. Let me speak the sum of it: he leapt into the choir of the apostles, and dared a purchase against Him Who cannot be sold. Avarice, then, is the cause of all evils. For this reason Christ and God, accusing in the prophets, said: "The sheep has stayed against the shepherd." Truly "the root of evils is avarice" (1 Tim. 6:10). So the prophet Zechariah said, as from the person of the Lord: "And I will say to them" — that is, to the ungrateful of the people — "If it is good in your sight, fix my wage and give it, or refuse" (Zech. 11:12). And what wage could there be for Him Who cannot be sold? What price for Him Who is above price? What sale for Him Who is above reckoning? "And they fixed," he says, "my wage at thirty pieces of silver." O exact foretelling! In what manner did you rave into such insatiability, O Judas! For when that reverent and God-loving woman poured out the ointment at the supper, you, out of the avarice lurking within you, kept saying: "This ointment could have been sold for three hundred denarii, and given to the poor" (Mark 14:5). But John, the son of thunder, exposing your most wicked mind of avarice, says most plainly: "Now he said this, not because he cared about the poor, but because he was a thief, and having the purse he carried what was put in" (John 12:6). The Lord Jesus Christ, then, foreknowing as God, and knowing him to be overcome by the wicked passion of avarice, wishing to conquer the excess of his insatiable heart, entrusted to him the office of reward among men. But he was not only sated, though he was in enjoyment of the gifts of the good Master and lacked none of the God-given graces, but exchanged the three hundred denarii for thirty pieces of silver. O the evil counsel of Judas! O the madness of Judas, that, having heard from the life-giving Teacher Christ: "What does a man profit, having gained the whole world, and having lost his soul, and suffered loss?" (Luke 9:25), delighted for a little while by thirty pieces of silver, he handed over Christ the Giver of life to the lawless, and condemned his own soul to eternal punishment. Therefore our Lord Jesus Christ also said: "Woe to that man through whom the Son of Man is betrayed; it would have been good for him if that man had not been born" (Matt. 26:24).

Γʹ. Ὁ μὲν γὰρ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ταῦτα ἔλεγε, θέλων αὐτὸν εἰς αἴσθησιν ἀγαγεῖν· ὥστε ἀνασφάλαντα ἀποστῆναι τοῦ πονηροτάτου ἐκείνου ἐπιτηδεύματος τῆς προδοσίας, καὶ εἰς μετάνοιαν χωρῆσαι,

III. For our Lord Jesus Christ said these things wishing to bring him to his senses, so that, recovering himself, he might stand away from that most wicked practice of betrayal, and come to repentance,

Editors' notes and page, col. 780

Footnotes

(79) · call in col 780 (Greek)

Leg. ἐξέμηνε.

Read ἐξέμηνε ("drove mad").

(printed under page 394)

(80) · call in col 780 (Greek)

Erat μοιχούσης.

The text had μοιχούσης ("committing adultery").

(printed under page 394)

(81) ‹anchor: οὐ μόνον ἐπλήσθη› · call in col 780 (Greek)

Leg. οὐ μόνον οὐκ.

Read οὐ μόνον οὐκ ("not only not").

(printed under page 394)

Page

running head: S. PROCLI CP. EPISCOPI 780
marginal letters: A φύσεως ἀμαυροῖ δίκαια; B Ἰούδα! Καὶ γὰρ ὅτε; C μόνον ἐπλήσθη; D (in the blank space after ὁ ἄνθρωπος ἐκεῖνος, before Γ΄.)
old-edition numerals: (none)

PG 65:781

καὶ σωτηρίας τυχεῖν. Ὁ δὲ τὴν παρακοὴν προτιμήσας τῆς ὑπακοῆς, γέγονε τοῦ ἀρχεκάκου ὄφεως οἰκητήριον. Διὸ καὶ ὁ Κύριος ἐπιμένοντα ὁρῶν αὐτὸν τῇ εἰκαιοβουλίᾳ τῆς προδοσίας, ἔκδοτον παρέδωκε τῷ ὑποθεμένῳ αὐτὸν τὸ τῆς φιλαργυρίας πάθος. Ἐρωτώμενος γὰρ ὑπὸ τῶν γνησίων μαθητῶν ἐν τῷ δείπνῳ, τίς εἴη ὁ τὴν προδοσίαν ἐπιτηδεύων, ἀπεκρίνατο αὐτοῖς λέγων· Ὧ ἐγὼ βάψας τὸ ψωμίον ἐπιδώσω, ἐκεῖνός ἐστιν, ὁ παραδιδούς με. Καὶ κατὰ τὸ λαβεῖν τὸ ψωμίον, φησὶν, εἰσῆλθεν εἰς αὐτὸν ὁ Σατανᾶς. Ὁ δὲ Κύριος πρὸς αὐτόν· Ὃ ποιεῖς, ποίησον τάχιον. Ἴδετε πῶς ἑκουσίως ἔσπευδεν ὑπὲρ σωτηρίας τοῦ γένους τῶν ἀνθρώπων, ἐπὶ τὸ πάθος ἐλθεῖν, ὁ φύσει Σωτήρ; Διὸ τὰ ἐν ἀνθρώποις ἐξαίρετα καλὰ, τὰ ὑπ' αὐτοῦ γενόμενα, φῶς ἐστι καὶ ζωή. Ταῦτα καὶ αὐτὸς καλεῖσθαι ηὐδόκησε· φῶς γάρ ἐστιν, ὡς Θεὸς, καὶ ζωὴ, ὡς ἀθάνατος, κἂν ἐγεύσατο πάθους σαρκὶ, οὐ θεότητι.

and obtain salvation. But he, having preferred disobedience to obedience, became the dwelling-place of the serpent, the author of evil. Therefore the Lord too, seeing him persist in the rash counsel of the betrayal, handed him over, given up, to the passion of avarice that had prompted him. For being asked by the true disciples at the supper who it was that was contriving the betrayal, He answered them, saying: "He to whom I shall give the morsel when I have dipped it, he it is who betrays Me." "And upon taking the morsel," it says, "Satan entered into him." And the Lord said to him: "What you are doing, do quickly" (John 13:26–27). See how willingly He Who is Saviour by nature hastened to come to the passion for the salvation of the race of men? Therefore the choice good things among men, those that came to be through Him, are light and life. By these He was pleased to be called Himself: for He is light, as God, and life, as immortal, even though He tasted suffering in the flesh, not in the Godhead.

Δʹ. Φύγωμεν οὖν πάντες τὴν πλεονεξίαν· ἐξεμέσωμεν μετὰ φιλαργυρίας καὶ τὴν ὑπόκρισιν· ἀσπαζώμεθα ἀλλήλους ἀπὸ καρδίας, μέλλοντες προσιέναι τοῖς θείοις μυστηρίοις· πᾶσαν ὀργὴν ἀπορρίψωμεν· πάσης μνησικακίας καθαρεύσωμεν· ἵνα εἰσελθὼν ὁ Δεσπότης ἐν ταῖς ἡμετέραις ψυχαῖς, μηδένα εὕρῃ κατὰ τὸν Ἰούδαν ὑποκρίσεως γέμοντα· ἀλλὰ πάντας καθαροὺς, κατὰ τὸν Ἰωάννην, τοὺς πατρικοὺς κόλπους μετὰ πίστεως θεολογοῦντας· κατὰ Παῦλον, τῷ κόσμῳ ἐσταυρωμένους· κατὰ τὸν Πέτρον, εὐσεβῶς κηρύττοντας καὶ λέγοντας· Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος· ὅπως τοῦ δεσποτικοῦ τύχωμεν μακαρισμοῦ· Μακάριος γὰρ, φησὶν, ἀνὴρ, ᾧ οὐ μὴ λογίσηται Κύριος ἁμαρτίαν, οὐδὲ ἔστιν ἐν τῷ στόματι αὐτοῦ δόλος. Ἐπὶ τίνα γὰρ ἐπιβλέψω, διὰ τοῦ προφήτου λέγει, ἀλλ' ἢ ἐπὶ τὸν πρᾶον καὶ ἡσύχιον, καὶ τρέμοντά μου τοὺς λόγους; καὶ ἐν Εὐαγγελίοις ἔλεγεν ὁ Σωτὴρ διδάσκων τοὺς ἑαυτοῦ μαθητάς· Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν· ἧς γένοιτο πάντας ἡμᾶς ἀξίους καὶ ἐν ἀπολαύσει γενέσθαι, διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τοῦ ἑκουσίως ὑπὲρ ἡμῶν πραθῆναι καὶ παραδοθῆναι καταδεξαμένου, ὅπως ἡμᾶς ἐκ τῆς δουλείας τοῦ ἀοράτου ἐχθροῦ ἐλευθερώσῃ. Αὐτῷ ἡ δόξα ἅμα τῷ Πατρὶ, καὶ τῷ ἁγίῳ καὶ ζωοποιῷ αὐτοῦ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

IV. Let us all, then, flee greed; let us vomit out hypocrisy together with avarice; let us greet one another from the heart, as we are about to approach the divine mysteries; let us cast away all anger; let us be clean of every remembrance of wrongs; so that the Master, entering into our souls, may find no one full of hypocrisy like Judas, but all pure: like John, speaking with faith of God in the Father's bosom (John 1:18); like Paul, crucified to the world (Gal. 6:14); like Peter, piously proclaiming and saying: "Thou art the Christ, the Son of the living God" (Matt. 16:16); so that we may obtain the Master's blessing. For "Blessed," it says, "is the man to whom the Lord will not reckon sin, and in whose mouth there is no guile" (Ps. 31:2). "For upon whom shall I look," He says through the prophet, "but upon the meek and quiet, and him who trembles at My words?" (Isa. 66:2). And in the Gospels the Saviour, teaching His own disciples, said: "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matt. 5:3). May we all be made worthy to come into the enjoyment of it, through our Lord Jesus Christ, Who willingly consented to be sold and handed over for us, so that He might free us from the slavery of the invisible enemy. To Him be glory together with the Father and His holy and life-giving Spirit, now and always, and to the ages of ages. Amen.

ΛΟΓΟΣ ιαʹ.

ORATION XI.

Εἰς τὸ πάθος τοῦ Κυρίου, τῇ ἁγίᾳ καὶ μεγάλῃ Παρασκευῇ.

On the Passion of the Lord, on the holy and great Friday.

Αʹ. Φοβερὰ τῆς σημερινῆς παρατάξεως τὰ μυστήρια·

I. Fearful are the mysteries of today's battle-array;

Editors' notes and page, col. 781

Footnotes

(82) · call in col 781 (Greek)

Ἴσ. αὐτῷ.

Perhaps αὐτῷ.

(printed under page 395)

Footnotes

(72) · call in col 782

Joan. XIII, 26, 27.

John 13:26–27.

(printed under page 395)

(73) ‹anchor: divinum Patris sinum› · call in col 782

Joan. I, 18.

John 1:18.

(printed under page 395)

(74) ‹anchor: mundo crucifixos› · call in col 782

Galat. VI, 14.

Galatians 6:14.

(printed under page 395)

(75) ‹anchor: Filius Dei vivi› · call in col 782

Matth. XVI, 16.

Matthew 16:16.

(printed under page 395)

(76) ‹anchor: in ore ejus dolus› · call in col 782

Psal. XXXI, 2.

Psalm 31 (32):2.

(printed under page 395)

(77) ‹anchor: trementem sermones meos› · call in col 782

Isa. LXVI, 2.

Isaiah 66:2.

(printed under page 395)

(78) ‹anchor: est regnum caelorum› · call in col 782

Matth. V, 3.

Matthew 5:3.

(printed under page 395)

(83) ‹anchor: ORATIO XI› · call in col 782

Habuit Riccardus ex Vaticano, contulitque cum uno Cryptaefer. codice, et altero Sirleti. Nihil Procli aliis charactere ac doctrina deterior est. Non male Riccardus distinguit a sequenti, tametsi codex Sirleti ex quo edidit, haec illaque continua habebat. Palam enim spectant ad alium aliumque diem; nempe Parasceves, et Paschae, sive etiam Sabbati sancti. Videtur tamen in secunda aliquid desiderari pro exordio, nisi ita ex abrupto incepit ad exhibendam magnitudinem affectus.

Riccardi had it from the Vatican manuscript, and collated it with a manuscript of Grottaferrata and another of Sirleto. It is in no way inferior to the other works of Proclus in style and doctrine. Riccardi does well to separate it from the following oration, although the Sirleto manuscript from which he published it had the two run together. For they plainly belong to different days: namely to Good Friday and to Easter, or else to Holy Saturday. Yet something seems to be wanting in the second by way of an opening, unless he began thus abruptly to show the greatness of his feeling.

(printed under page 395)

Footnotes

(79) · call in col 783

Psal. XXIII, 8.

Psalm 23 (24):8.

(printed under page 396)

(80) · call in col 783

Gen. III, 24.

Genesis 3:24.

(printed under page 396)

(81) · call in col 783

Joan. I, 5.

John 1:5.

(printed under page 396)

(82) · call in col 783

Psal. CVI, 16.

Psalm 106 (107):16.

(printed under page 396)

(83) ‹anchor: mors devoraverat› · call in col 783

Isa. XXV, 28.

Isaiah 25:28 [as read; the verse is Isaiah 25:8].

(printed under page 396)

(84) ‹anchor: stimulus tuus› · call in col 783

I Cor. XV, 55.

1 Corinthians 15:55.

(printed under page 396)

(85) ‹anchor: Enoch mihi profers› · call in col 783

Gen. V, 24.

Genesis 5:24.

(printed under page 396)

(86) ‹anchor: Isaac mentionem facis› · call in col 783

Gen. XXV, 8.

Genesis 25:8.

(printed under page 396)

(84) ‹anchor: hic quoque declinavit› · call in col 783

Hic quoque declinavit, etc. Sirleti et Crypt. habent negativam, οὐκ ἔφυγε, sed melius abest a Vaticano. Revera enim effugit, sive vitavit mortem ac declinavit, juxta illud Hebr. XI, 5: Fide Enoch translatus est, ne videret mortem: haud tamen congressione cum ea victor fuit, ejusve abrogavit legem, sicut Dominus, cum etiam in fine saeculorum maneat moriturus.

"He too escaped," etc. The Sirleto and Grottaferrata manuscripts have the negative, οὐκ ἔφυγε ("he did not escape"), but it is better absent, as in the Vatican manuscript. For in fact he did escape, that is, avoided and evaded death, according to Hebrews 11:5, "By faith Enoch was taken up, so that he should not see death"; yet he did not conquer it by meeting it in combat, nor abolish its law, as the Lord did, since he still remains to die at the end of the ages.

(printed under page 396)

(85) ‹anchor: Moysen divine extollis› · call in col 783

Divine extollis, ἐκθειάζεις. Existimat Riccardus dictum hoc in superstitiosos Judaeos, qui Moysen ut deum colerent, ejusque adorarent imaginem: eos nimirum quos Epiphanius refert lib. II Panar. haer. IV. Verum ii pauci admodum erant in Arabia Petraea, ac valde obscuri: ut non debuerit Proclus, ita universim scelus hoc Judaeis improperare, ob paucorum illorum culpam. Mitius ergo accipio τὸ ἐκθειάζειν· ut in homines quoque sacros, quin et res alias, quadrare potest. Sic Orat. in S. Stephanum, τὸν κάλαμον ἐκθειάζων· arundinem divine extollens; quod bene ibi Riccardus reddit.

"You extol divinely", ἐκθειάζεις. Riccardi thinks this is said against superstitious Jews who worshipped Moses as a god and adored his image — those, namely, whom Epiphanius reports in book II of the Panarion, heresy IV. But they were very few, in Arabia Petraea, and very obscure; so that Proclus ought not to have charged this crime against the Jews in general because of the fault of those few. I therefore take ἐκθειάζειν in a milder sense, as it can apply to holy men too, and even to other things. So in the Oration on St Stephen, τὸν κάλαμον ἐκθειάζων, "extolling the reed divinely", which Riccardi renders well there.

(printed under page 396)

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other: facing Latin version, not set

PG 65:784

φρικτὰ τοῦ καταχθονίου πολέμου τὰ τρόπαια· ἀδιήγητος τοῦ παλαιοῦ τυράννου ἡ ἀθρόα καθαίρεσις· πάσης ἐνθυμήσεως κρείττων, ἡ τοῦ δι' ἡμᾶς σαρκωθέντος ὑπὲρ ἡμῶν νίκη. Συνεπλάκη μὲν γὰρ τῷ θανάτῳ, ὡς νεκρός· ἐσκύλευσε δὲ τὸν ᾅδην ὡς Θεὸς ἰσχυρὸς καὶ δυνατός. Κύριος γὰρ κραταιὸς καὶ δυνατός· Κύριος δυνατὸς ἐν πολέμῳ. Ποῖος οὖν λόγος ἐπαξίως δυνατὸς ὑπουργήσειε τῷ θαύματι; ποία δὲ γλῶσσα λαλήσει καὶ διηγήσεται τὴν φοβερὰν παράταξιν; Σήμερον γὰρ προφητικῶν φωνῶν πεπλήρωται σφραγίς. Σήμερον ὁ ᾅδης ἀγνοῶν κατέπιε δηλητήριον. Σήμερον ὁ θάνατος ἐδέξατο τὸν ἀεὶ ζῶντα νεκρόν. Σήμερον ἐλύθη δεσμὰ, ἅπερ ὁ ὄφις ἐν παραδείσῳ ἐχάλκευσε. Σήμερον οἱ ἐξ αἰῶνος ἠλευθερώθησαν δοῦλοι. Σήμερον ὁ λῃστὴς ἐτυμβορύχησε, τὸν πεντακισχιλίοις καὶ πεντακοσίοις ἔτεσιν ὑπὸ φλογίνης ῥομφαίας φρουρούμενον παράδεισον. Σήμερον τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ὅλον τοῦ θανάτου τὸν θησαυρὸν ἐκένωσε. Σήμερον βασιλικὴ εἰς τὸ δεσμωτήριον ἐκαινοτομήθη εἴσοδος. Σήμερον, πύλας χαλκᾶς συνέτριψε, καὶ μοχλοὺς σιδηροῦς συνέθλασεν, ὁ καταποθεὶς ὡς ψιλὸς νεκρὸς, καὶ πυρπολήσας ὡς Θεὸς Λόγος. Σήμερον ὁ ἀκρογωνιαῖος λίθος Χριστὸς, τὸ τοῦ θανάτου προγονικὸν θεμέλιον γενόμενον συνετάραξε, τὸν Ἀδὰμ ἀνέσπασε, καὶ τὸν Ἄβελ διέσωσε, καὶ πᾶσαν τοῦ ᾅδου τὴν οἰκοδομὴν κατέστρεψε. Σήμερον καὶ οἱ πρώην θρηνοῦντες, οὓς κατέπιεν ὁ θάνατος ἰσχύσας, μετὰ μεγάλης φωνῆς κράζουσι· Ποῦ σου, θάνατε, τὸ νῖκος; Ποῦ σου, ᾅδη, τὸ κέντρον;

awesome the trophies of the war beneath the earth; indescribable the sudden overthrow of the ancient tyrant; greater than all reflection the victory won on our behalf by Him Who was made flesh for our sake. For He grappled with death as one dead; but He despoiled Hades as God, strong and mighty. For "the Lord is strong and mighty; the Lord mighty in battle" (Ps. 23:8). What word, then, could worthily serve the wonder? What tongue will speak and recount the fearful battle? For today the seal of the prophetic voices has been fulfilled. Today Hades unknowingly drank down poison. Today death received the dead Man Who lives for ever. Today the bonds were loosed which the serpent forged in paradise (Gen. 3:24). Today those slaves from of old were set free. Today the thief broke into the paradise guarded for five thousand five hundred years by the flaming sword. Today "the light shines in the darkness" (John 1:5), and has emptied the whole treasury of death. Today a royal entrance into the prison was newly made. Today He "has shattered the gates of bronze, and crushed the bars of iron" (Ps. 106:16), He Who was swallowed down as a mere dead man, and set it ablaze as God the Word. Today Christ, the corner-stone, shook the ancestral foundation of death that had been laid, drew Adam up, and saved Abel, and overturned the whole building of Hades. Today those also who once lamented, whom death had swallowed in its strength (Isa. 25:8), cry out with a great voice: "Where, O death, is your victory? Where, O Hades, is your sting?" (1 Cor. 15:55).

Βʹ. Τί λέγεις πρὸς ταῦτα, ὦ Ἰουδαῖε; κωμῳδεῖς τὸν σταυρόν; χλευάζεις τὸ πάθος; γελᾷς τὸν θάνατον; διασύρεις τὸν τάφον; ἀλλὰ βλέπε τὴν νίκην, καὶ φρίξον τὸ πάθος τοῦ ἑκουσίως παθόντος σαρκὶ, ἀπαθοῦς ὄντος Θεοῦ Λόγου. Πάντας τοὺς δικαίους μετ' ἐξουσίας κατέπιε, καὶ οὐδεὶς τῶν ὁσίων περιεγένετο θανάτου. Τὸν Ἄβελ θαυμάζεις; ἀλλὰ θάνατος ἐρρόφησεν αὐτόν. Τὸν Νῶε μοι λέγεις; ἀλλὰ καὶ αὐτὸς εἰς φθορὰν ἐγκυβίστησε. Τὸν Ἐνὼχ μοι προφέρεις; ἀλλὰ καὶ οὗτος ἔφυγε, καὶ οὐ τὸν νόμον κατήργησε. Τὸν Ἀβραὰμ μοι κομπάζεις; ἀλλὰ καὶ τοῦτον διέλυσεν ὁ θάνατος. Τὸν Ἰσαὰκ μνημονεύεις; ἀλλὰ πεσὼν οὐκ ἀνέστη. Τὸν Ἰακὼβ προφέρεις; ἀλλὰ κόνις ὁ πατριάρχης. Τὸν Ἰωσὴφ ἐγκαυχάσαι; ἀλλ' ἐν γυμνοῖς καὶ ξηροῖς ὀστέοις ἡ μνήμη αὐτοῦ. Τὸν Μωϋσέα ἐκθειάζεις; ἀλλ' οὐδὲ τὸν τάφον αὐτοῦ εὑρίσκεις. Πάντας τοὺς προφήτας μοι λέγεις; ἀλλ' ἐννόει τοὺς

II. What do you say to this, O Jew? Do you mock the cross? Do you scoff at the passion? Do you laugh at the death? Do you disparage the tomb? But look at the victory, and shudder at the passion of Him Who suffered willingly in the flesh, being God the Word, Who cannot suffer. Death swallowed all the just with authority, and none of the holy prevailed over death. Do you marvel at Abel? But death gulped him down. Do you tell me of Noah? But he too tumbled headlong into corruption. Do you put Enoch before me (Gen. 5:24)? But he too escaped, and did not abolish the law. Do you boast to me of Abraham? But death dissolved him too. Do you recall Isaac (Gen. 25:8)? But having fallen he did not rise. Do you put forward Jacob? But the patriarch is dust. Do you glory in Joseph? But his memory is in bare and dry bones. Do you exalt Moses as divine? But you do not even find his tomb. Do you tell me of all the prophets? But consider the

Editors' notes and page, col. 784

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running head: [S. PR]OCLI CP. EPISCOPI 784
marginal letters: A ρια· φρικτὰ τοῦ καταχθονίου; B πεντακισχιλίοις καὶ πεντακοσίοις; C ᾅδη, τὸ κέντρον; D καὶ ξηροῖς ὀστέοις
old-edition numerals: (none)

PG 65:785

τάφους, καὶ μὴ κόμπαζε τοῖς λόγοις. Τοσούτους ἔλαβεν ὁ θάνατος, καὶ πάντας ἐρρόφησεν· ἕνα δὲ κατέπιε, καὶ κόσμον ὅλον ἀβουλήτως ἐξέμεσε. Βλέπε γὰρ σήμερον τοῦ διαβόλου τὴν κατὰ τοῦ ἀνευθύνου τοῦ θανάτου πονηρίαν. Ὑπηρέτας πρὸς σύλληψιν ὥπλισε· τὸν Ἰούδαν εἰς προδοσίαν ἠγόρασε· τὸν Πέτρον εἰς ἄρνησιν ὑπεσκέλισε· τὸν δοῦλον τοῦ ἀρχιερέως πρὸς ῥάπισμα ἐξέμηνε· τοὺς στρατιώτας πρὸς χλεύην ἐξεβάκχευσε· τὸν Πιλάτον πρὸς ἐρώτησιν διήγειρε· δῆμον πρὸς στασιασμὸν ἐκίνησε, βουλόμενος μαθεῖν τίς ἦν ὁ δεσπότης. Ἀλλ' εἱστήκει ὁ μακρόθυμος φέρων τὴν τόλμαν, ἵνα λύσῃ τὴν κατάραν.

tombs, and do not boast in words. Death took so many, and gulped them all down; but it swallowed One, and against its will vomited up the whole world. For see today the wickedness of the devil against Him Who was not liable to death. He armed servants for the arrest; he bought Judas for the betrayal; he tripped up Peter into denial; he maddened the high priest's servant to the blow; he roused the soldiers to a frenzy of mockery; he stirred up Pilate to questioning; he moved the people to sedition, wishing to learn who the Master was. But the Long-suffering stood bearing the outrage, that He might loose the curse.

Γʹ. Διὰ τοῦτο ὥσπερ ἐπὶ βασιλικοῦ θανάτου, πᾶσα ἡ τῶν πόλεων φαιδρότης φυγαδεύεται· οὕτως σήμερον πᾶσα ἡ κτίσις τὴν ἑαυτῆς ἠρνήσατο λαμπρότητα. Οὐρανὸς ἐμελανημόνει τὸ σκότος· ὁ ἥλιος ὥσπερ δοῦλος φιλοδέσποτος ἔφυγε, τὰς ἀκτῖνας συστείλας· τὰ ἄστρα τὴν φυσικὴν συνετάραττε τάξιν· ὁ ναὸς περιεσχίζετο διὰ τὸ πένθος· ἡ γῆ θρηνοῦσα οὐ βραχίονας ἔτυπτεν, ἀλλὰ πέτρας ἔσχιζεν· οἱ προφῆται πάντες προσιόντες, ἠρώτων τὸν Δεσπότην, καὶ ἔλεγον· Τί αἱ πληγαὶ αὗται αἱ ἀναμέσον τῶν χειρῶν σου; πῶς σοῦ τὸ πάθος ἅψασθαι ἐτόλμησε; θεότητι; ἀλλ' ἀνάλωτος ἡ θεότης. Ὃ οὖν πάσχει, σαρκὶ πέπονθε. Καὶ πῶς οὐκ ᾐδέσθησάν σου οἱ σταυρώσαντες, καὶ οὐκ ἐμνήσθησαν τῆς εὐεργεσίας σου; Τί οὖν πρὸς αὐτοὺς ὁ Δεσπότης; αὗται αἱ πληγαὶ ἃς ἐκὼν ἐπλήγην ἐν τῷ οἴκῳ τοῦ ἀγαπητοῦ μου. Ἐξ Αἰγύπτου μετῆρα ἄμπελον· ὥδευσα τῇ παρόδῳ τῆς θαλάσσης· περιέσκαψα τοῖς φοβήτροις· ἐκλάδευσα περιτομῇ· ἐχαράκωσα προφήταις· περιέφραξα νόμῳ· Καὶ ἔμεινα τοῦ ποιῆσαι σταφυλήν· ἐποίησε δὲ ἀκάνθας, καὶ οὐ δικαιοσύνην, ἀλλὰ κραυγήν. Καὶ, Ἐγενόμην ὡς ἄνθρωπος ἀβοήθητος, ἐν νεκροῖς ἐλεύθερος.

III. Therefore, as at a king's death all the brightness of the cities is banished, so today the whole creation renounced its own splendour. Heaven was in mourning-black with the darkness; the sun, like a slave who loves his master, fled, drawing in its rays; the stars threw their natural order into confusion; the temple was rent about for grief; the earth in lamentation did not beat its arms, but split its rocks; all the prophets came forward and asked the Master, and said: "What are these wounds between Thy hands?" (Zech. 13:6). How did suffering dare to touch Thee? In the Godhead? But the Godhead cannot be seized. What He suffers, then, He has suffered in the flesh. "And how did those who crucified Thee not feel shame before Thee, and not remember Thy kindness?" What then does the Master say to them? "These are the wounds with which I was willingly wounded in the house of My beloved" (Zech. 13:6). "I moved a vine out of Egypt" (Ps. 79:9); "I made it a road by the passage of the sea; I dug round it with terrors; I pruned it with circumcision; I staked it with prophets; I fenced it with the law. And I waited for it to bear grapes; but it bore thorns, and not righteousness, but a cry" (Isa. 5:4, 7). And: "I became as a man without help, free among the dead" (Ps. 87:6).

Δʹ. Ὢ πάθος κόσμου καθάρσιον! ὢ θάνατος ἀθανασίας ἀφορμὴ ζωὴν ἀνατέλλουσα! ὢ κάθοδος ἐν ᾅδου, τῶν ἐξ αἰῶνος νεκρωθέντων γέφυρα πρὸς ἀναβίωσιν! ὢ μεσημβρία τῆς δειλινῆς ἐν παραδείσῳ καταδίκης ἀνάκλησις! ὢ σταυρὸς δένδρου ἰατρός! ὢ ἧλοι τὸν κόσμον τῇ θεογνωσίᾳ προσηλώσαντες, καὶ θανάτου καταπείραντες! ὢ ἄκανθαι, τοῦ Ἰουδαϊκοῦ ἀμπελῶνος οἱ βότρυες! ὢ χολὴ, τοῦ τῆς πίστεως μέλιτος πρόξενος, καὶ τῆς Ἰουδαίων πονηρίας κατήγορος! ὢ σπόγγος τὴν κοσμικὴν ἁμαρτίαν ἀποσπογγίσας καὶ ἀποσμήξας! ὢ κάλαμος ἐν οὐρανοῖς τοὺς πιστοὺς πολιτογραφήσας, καὶ ἀρχεκάκου ὄφεως τὴν τυραννίδα συντρίψας! ὢ μυστήριον παρὰ ἀπίστοις ἀπιστούμενον, ὑπὸ δὲ πάντων πιστῶν προσκυνούμενον ἀκαταπαύστως! ὢ σημεῖον παρὰ ἀπίστων ἀντιλεγόμενον, καὶ παρὰ πιστῶν δοξαζόμενον! ὢ μυστήριον, Ἰουδαίοις μὲν σκάνδαλον, ἔθνεσι δὲ μωρία·

IV. O passion that purifies the world! O death, starting-point of immortality, making life to dawn! O descent into Hades, bridge for those dead from of old to return to life! O midday, recall of the afternoon condemnation in paradise! O cross, physician of the tree! O nails that nailed the world fast to the knowledge of God, and pierced death through! O thorns, the grape-clusters of the Jewish vineyard! O gall, procurer of the honey of faith and accuser of the wickedness of the Jews! O sponge that sponged away and wiped clean the sin of the world! O reed that enrolled the faithful as citizens in heaven, and crushed the tyranny of the serpent, author of evil! O mystery disbelieved by the unbelieving, but worshipped unceasingly by all the faithful! O sign spoken against by the unbelieving, and glorified by the faithful! O mystery, to the Jews a stumbling-block, and to the Gentiles foolishness;

Editors' notes and page, col. 785

Footnotes

(86) ‹anchor: καὶ θανάτου› · call in col 785 (Greek)

Leg. θάνατον.

Read θάνατον ("death", accusative).

(printed under page 397)

Footnotes

(87) · call in col 786

Deut. XXXIV, 6.

Deuteronomy 34:6.

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(88) ‹anchor: in medio manuum tuarum› · call in col 786

Zach. XIII, 6.

Zechariah 13:6.

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(89) ‹anchor: in domo dilecti mei› · call in col 786

ibid.

The same place.

(printed under page 397)

(90) ‹anchor: Ex Aegypto vineam transtuli› · call in col 786

Psal. LXXIX, 9.

Psalm 79 (80):9.

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(91) ‹anchor: sed clamorem› · call in col 786

Isa. V, 4, 7.

Isaiah 5:4, 7.

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(92) ‹anchor: inter mortuos liber› · call in col 786

Psal. LXXXVII, 6.

Psalm 87 (88):6.

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Footnotes

(93) · call in col 787

I Cor. I, 23-25.

1 Corinthians 1:23–25.

(printed under page 398)

(94) · call in col 787

Psal. LXXXVII, 7.

Psalm 87 (88):7.

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(87) · call in col 787

Vix adduci possum, ut ne hoc totum ἀπάνθισμα, seu partem plenioris orationis accipiam. Vox illa τοιγαροῦν, aliquid jam expositum respicit. Dicta videtur in Sabbato Paschae, et in recens baptizatos; seu occasione baptismi, cujus ea die ritus celebris est.

I can hardly bring myself not to take this whole piece as an extract, that is, part of a fuller oration. The word τοιγαροῦν ("therefore") looks back to something already set out. It seems to have been delivered on Holy Saturday, and to the newly baptized; or on the occasion of baptism, whose rite is solemnly celebrated on that day.

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(88) · call in col 787

Admirare reginae magnificentiam. Obscurum quid hic velit auctor, ac eo nomine intelligat. Riccardus existimat notare Pulcheriam augustam, quae et βασιλὶς et virgo, tunc clara in urbe esset: in quam quadrent omnia illa pietatis opera, quae ille commemorat. Ac sane ut unam aliquam personam haec respiciant, vix aliam respexerint. Quod sic autem statim tria in Neophotistos verba prolocutus, ad imperatricem sermonem convertat; ea videtur ratio, quod forte ipsa adesset, ac interfuisset baptismo, inque baptizandos aliquid contulisset, ut ea Proclus occasione paucis laudans, velut ad exemplum novis Christianis proponat, atque in ea Christi crucis tropaea praedicet.

"Admire the queen's magnificence." It is obscure what the author means here and whom he understands by that name. Riccardi thinks it refers to the Augusta Pulcheria, who, being both empress and virgin, was then renowned in the City, and to whom all those works of piety he lists would fit. And certainly, if these words point to some one person, they could hardly point to anyone else. As to why, after saying just three words to the newly baptized, he should at once turn his discourse to the empress, the reason seems to be that perhaps she was herself present, had attended the baptism, and had contributed something to those being baptized; so that Proclus, taking the occasion to praise her briefly, sets her before the new Christians as an example, and proclaims in her the trophies of Christ's cross.

(printed under page 398)

PG 65:788

ἡμῖν δὲ, Χριστὸς Θεοῦ δύναμις καὶ Θεοῦ σοφία, καθά φησιν ὁ ἀπόστολος Παῦλος, Ὅτι τὸ μωρὸν τοῦ Θεοῦ, σοφώτερον τῶν ἀνθρώπων ἐστίν· ὡς θάνατον καταργῆσαι, καὶ τὸν ᾅδην σκυλεῦσαι, καὶ τοὺς ἀπ' αἰώνων νεκροὺς ζωοποιῆσαι· χάριτι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· ᾧ ἡ δόξα καὶ τὸ κράτος, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

but to us Christ the power of God and the wisdom of God, as the apostle Paul says, "For the foolishness of God is wiser than men" (1 Cor. 1:23–25); so that He abolished death, and despoiled Hades, and made alive the dead from the ages: by the grace of our Lord Jesus Christ, to Whom be the glory and the might to the ages of ages. Amen.

ΛΟΓΟΣ ΙΒʹ.

ORATION XII.

Εἰς τὴν ἀνάστασιν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

On the Resurrection of our Lord Jesus Christ.

Αʹ. Φαιδρὰ τοιγαροῦν τοῦ τριημέρου πάθους τὰ ἄνθη· ἀστράπτει τῆς κολυμβήθρας τὰ κρῖνα· ἀστέρες ἐξ ὑδάτων ἀνέτειλαν. Καὶ εἰκότως· ὁ ἥλιος γὰρ ἐπέφανε τοῖς ἐν σκότει ἐν λάκκῳ κατωτάτῳ καθημένοις, καὶ ἐν σκιᾷ θανάτου. Ἔνδοξος τοῦ σταυρωθέντος ἡ αἰχμαλωσία. Βλέπε τὰ τρόπαια, καὶ μὴ ἀμφίβαλλε περὶ τῆς νίκης. Θαύμασον τὴν τῆς βασιλίδος μεγαλοψυχίαν, πᾶσι τὰς πνευματικὰς εὐλογίας πηγάζουσαν. Πάλαι μὲν γὰρ οἱ Ἰουδαῖοι λίθους κατὰ Στεφάνου ἠκόντιζον, καταχῶσαι βουλόμενοι τὸν τοῦ σταυρωθέντος πρώταρχον ἀθλητὴν καὶ ἄμαχον ῥήτορα· ἡ δὲ ἑαυτὴν τῷ Χριστῷ ἀναθεῖσα παρθένος, πλοῦτον δι' εὐλάβειαν ἐκένωσέ τε καὶ ἀνάλωσεν. Τὴν οἰκείαν σάρκα τοῖς πάθεσιν ἐνέκρωσε· τὸν σταυρωθέντα ἐν ψυχῇ ἐθαλάμευσεν· τὸν ἐπίγειον οὐρανὸν τὸν ὁρώμενον ἐκαλλώπισεν. Ὁμολογεῖ τάφον τὸν θησαυρὸν τῆς σωτηρίας· ἐγκαυχᾶται σταυρῷ, δι' οὗ τὸ παλαιὸν ἐσχίσθη χειρόγραφον· περιπτύσσεται θάνατον τοῦ ἀρχαίου φραγμοῦ λυτήριον· κηρύττει ἀνάστασιν τὸ μέγα τοῦ σταυρωθέντος δῶρον· θαυμάζει κολυμβήθραν τὴν τοσούτους τεκοῦσαν καὶ μείνασαν παρθένον, δι' ἧς φωστῆρες ἀνέτειλαν· ἐκπλήττεται μυστήριον, ἐν ᾧ διάβολος παραδόξως ἐναυάγησε. Ταῦτα τοῦ σταυρωθέντος τὰ δῶρα· ταῦτα τοῦ τάφου τὰ τρόπαια· ταῦτα τοῦ κοινοῦ Δεσπότου τὰ κατορθώματα. Ἐν τῇ ἡμέρᾳ ὁ Ἀδὰμ ἐν παραδείσῳ τὸ δηλητήριον ἔπιεν· ἐν ταύτῃ τῇ νυκτὶ ὁ Ἅδης ἤμεσεν, ὃν ἀγνοῶν κατέπιε. Τίς ἴδε τοιαῦτα; τίς ἤκουσεν οὕτως; Τάφος παραδείσου γέγονεν ἴαμα· σταυρὸς δένδρου κατάραν ἔλυσεν· ἡ κτίσις ἔφριξεν, ὃν Ἰούδας ἐπώλησε.

I. Bright, then, are the flowers of the three-day passion; the lilies of the font flash like lightning; stars have risen out of the waters. And fittingly: for the sun has shone upon those sitting in darkness in the lowest pit, and in the shadow of death (Ps. 87:7). Glorious is the captivity of the Crucified. Look at the trophies, and do not doubt about the victory. Marvel at the magnanimity of the empress, pouring forth the spiritual blessings to all as from a spring. For of old the Jews hurled stones against Stephen, wishing to bury under them the first champion and the invincible orator of the Crucified; but the virgin who dedicated herself to Christ emptied and spent her wealth for piety's sake. She put her own flesh to death to the passions; she made the Crucified the bridegroom of her chamber in her soul; she adorned the earthly heaven that is seen. She confesses the tomb to be the treasury of salvation; she glories in the cross, through which the ancient bond was torn; she embraces death, the ransom from the ancient barrier; she proclaims resurrection, the great gift of the Crucified; she marvels at the font that has borne so many and remained a virgin, through which luminaries have risen; she is amazed at the mystery in which the devil was wondrously shipwrecked. These are the gifts of the Crucified; these the trophies of the tomb; these the achievements of the common Master. In the day Adam drank the poison in paradise; in this night Hades vomited up Him Whom it had unknowingly swallowed. Who has seen such things? Who has heard the like? A tomb has become the healing of paradise; a cross has loosed the curse of the tree; the creation shuddered, for Him Whom Judas sold.

Βʹ. Τί λέγεις, ὦ Ἰουδαῖε; δύο ταῦτα στηλιτεύει σου τὴν μανίαν· προφητῶν λόγοι, καὶ τὰ στοιχεῖα τῆς φύσεως. Εἰ οὐκ ἐρυθρᾷς τοὺς λόγους, φρίξον κἂν τὸν τῆς φύσεως τρόμον. Ἰδοὺ γὰρ οἱ δοῦλοι ἐπένθησαν, τὴν δεσποτικὴν ὕβριν οὐ φέροντες. Ὁ οὐρανὸς ἐνεδύσατο σκότος· ὁ ἥλιος ἐδραπέτευσε τὸ μυστήριον· ἡ γῆ

II. What do you say, O Jew? Two things pillory your madness: the words of the prophets, and the elements of nature. If you do not blush before the words, at least shudder at the trembling of nature. For behold, the servants mourned, not bearing the outrage done to the Master. Heaven put on darkness; the sun ran away from the mystery; the earth

Editors' notes and page, col. 788

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running head: [PR]OCLI CP. EPISCOPI 788
marginal letters: A ἡμῖν δὲ, Χριστὸς Θεοῦ δύναμις; B καὶ ἐν σκιᾷ θανάτου; C τὸ μέγα τοῦ σταυρωθέντος δῶρον; D Β΄. Τί λέγεις
old-edition numerals: (none)

PG 65:789

†ἐτρίμαξε τὴν τόλμαν· ὁ ναὸς ἐθρήνησε τοὺς χριστοκτόνους· ὁ ᾅδης πρεσβευτὰς τοὺς νεκροὺς προέπεμψεν· ἡ γῆ τρέμουσα, ἄνευ φωνῆς ἐβόησεν Ἰουδαίοις· Ἕως πότε βαρυκάρδιοι, καὶ σκληροκάρδιοι διαμένετε πάντες οἱ νεκροὶ θαυμάζοντες τὸ πάθος, εὐαγγελίζονται λέγοντες· Τῷ μώλωπι αὐτοῦ ἡμεῖς πάντες ἰάθημεν, καθήμενοι ἐν σκότει καὶ σκιᾷ θανάτου ἐν τυραννίδι· [ἀλλὰ] Διὰ σπλάγχνα ἐλέους ἐποίησε κράτος ἐν βραχίονι αὐτοῦ· ὁ δι' ἡμᾶς πτωχεύσας, πλούσιος ὢν, ὁ Υἱὸς τοῦ Θεοῦ, τοῦ ζῶντος Χριστὸς Ἰησοῦς ὁ Κύριος ἡμῶν, καὶ διασκορπίσας τοὺς ὑπερηφάνους, ἀνύψωσε τοὺς ταπεινούς· πατάξας τὸν τὸ κράτος ἔχοντα τοῦ θανάτου· τουτέστι τὸν διάβολον τὸν ἀρχέκακον ὄφιν, καὶ σκολιὸν δράκοντα, καθὼς προείρηκεν ὁ τῶν προφητῶν ἐξοχώτατος Ἡσαΐας. Διὰ τοῦτο πᾶσα ἡ γῆ μετ' εὐφροσύνης τῆς τοῦ Δεσπότου καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ ἀνάστασιν μεγαλοφώνως ἀνυμνεῖ, ὅτι ἐν αὐτῇ τοῖς ἀπ' αἰῶνος αἰχμαλώτοις γέγονεν ἄφεσις, καὶ τυφλοῖς ἀνάβλεψις. Τὸ γὰρ, φῶς τὸ ἀληθινὸν, τὸ φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, ἐκ τῆς ἁγίας Παρθένου ἀτρέπτως, ἀσυγχύτως, καὶ ἀδιαιρέτως ἐνανθρωπῆσαν, διὰ τοῦ σταυροῦ τὸν ἀντίδικον ἡμῶν κατέβαλεν, τὸν φθονήσαντα τῷ γένει τῶν ἀνθρώπων εἰς στέρησιν τῶν αἰωνίων ἀγαθῶν, καὶ δι' αὐτῶν τὸν Θεὸν ὀνειδίζειν βουλόμενον· ὅτι καταφρονήσαντες τῶν σῶν ἐντολῶν, ταῖς τοῦ βίου ἡδοναῖς κατασύρονται· αὐτὸς οὖν ὁ Κύριος καὶ Θεὸς ἡμῶν ζωὴν αἰώνιον ἡμῖν ἐδωρήσατο διὰ τῆς τριημέρου ἐκ νεκρῶν παραδόξου καὶ προσκυνητῆς αὐτοῦ ἀναστάσεως. Αὐτῷ ἡ δόξα καὶ τὸ κράτος, ἅμα τῷ ἀχράντῳ Πατρὶ, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

†[…] its daring; the temple mourned the slayers of Christ; Hades sent forth the dead as ambassadors; the earth, trembling, cried out without voice to the Jews: "How long will you remain heavy of heart and hard of heart?" All the dead, marvelling at the Passion, proclaim the good news, saying: "By His bruise we all were healed, we who sat in darkness and in the shadow of death under tyranny; [but] through the bowels of mercy He has shown strength with His arm." He who for our sake became poor, being rich, the Son of God, of the living [God], Christ Jesus our Lord, both scattered the proud and exalted the humble, striking down him who had the power of death, that is, the devil, the serpent author of evil and the crooked dragon, as the most eminent of the prophets, Isaiah, foretold. Therefore the whole earth with gladness loudly hymns the resurrection of our Master and Saviour Jesus Christ, because in it release has come to those captive from the ages, and sight to the blind. For the true light, which enlightens every man coming into the world, having become man from the holy Virgin without change, without confusion and without division, has through the cross cast down our adversary, him who envied the race of men to deprive them of the eternal goods, and wished through them to reproach God: "because, despising Thy commandments, they are dragged down by the pleasures of life." He Himself, then, our Lord and God, has bestowed on us eternal life through His wondrous and adorable resurrection from the dead on the third day. To Him be the glory and the power, together with the spotless Father and the Holy Spirit, now and always, and unto the ages of ages. Amen.

ΛΟΓΟΣ ιγʹ.

ORATION XIII.

Εἰς τὸ ἅγιον Πάσχα.

On Holy Easter.

Αʹ. Νικάτω καὶ λόγων εὔροιαν τῆς σωτηρίου πανηγύρεως τὸ θαῦμα. Ἡττάσθω πάσης γλώττης μεγαληγορία, μὴ φθάσασα ἐπαξίως κηρύξαι τὴν τοῦ σταυρωθέντος εὐεργεσίαν. Τί γὰρ τοιοῦτον ἐξ αἰῶνος γέγονεν, οἷον νῦν τῇ πίστει ὁρῶμεν; πότε νοῦς ἐφαντάσθη, ἢ καρδία ἐνεθυμήθη, ἢ ἀνέπλασσε διάνοια, ἢ λόγος διηγήσατο, ἢ ὀφθαλμὸς ἐθεάσατο, ἢ ἀκοὴ ἐδέξατο πρᾶγμα τοιοῦτον, οἷς νῦν σαρκωθεὶς Χριστὸς τῷ κόσμῳ ἐδωρήσατο; Οὐδέποτε ἥλιος ἐπίδεν ἐπὶ ξύλου στηλιτευθέντα διάβολον· οὐδέποτε σταυρὸς ἀπὸ κατάρας ἠγόρασε φύσιν· οὐδέποτε τριάκοντα ἀργυρίων κοσμικὸν λύτρον ἐπράθη· οὐδέποτε πάθος ἀναμάρτου ἁμαρτίας γέγονε χωνευτήριον· οὐδέποτε ἐπὶ ξύλου ἐκρεμάσθη ζωὴ, ἐν ἀπάτορι σαρκὶ τὸν τύραννον θριαμβεύσασα· οὐδέποτε μνῆμα θανάτου πορθητὴν ἐδέξατο· οὐδέποτε οὐρανὸς ἐν ἡμέρᾳ μέσῃ σκότος ἐνεδύσατο, ἵνα μὴ ἴδῃ τὸ δρᾶμα κατὰ Θεοῦ

I. Let the wonder of the saving festival overcome even the fluency of words. Let the eloquence of every tongue be defeated, unable to proclaim worthily the benefaction of the Crucified. For what such thing has come to pass from the ages as we now behold by faith? When did mind imagine, or heart conceive, or understanding fashion, or word recount, or eye behold, or ear receive such a thing as that with which Christ, made flesh, has now gifted the world? Never did the sun see the devil pilloried upon a tree; never did a cross buy back nature from the curse; never was the ransom of the world sold for thirty pieces of silver; never did the Passion of the sinless become the melting-furnace of sin; never did Life hang upon a tree, triumphing over the tyrant in a fatherless flesh; never did a tomb receive the destroyer of death; never did heaven at midday clothe itself in darkness, so as not to see the deed against God

Editors' notes and page, col. 789

Footnotes

(95) · call in col 790

Psal. IV, 3.

Psalm 4:3.

(printed under page 399)

(96) · call in col 790

Isa. LIII, 5.

Isaiah 53:5.

(printed under page 399)

(97) · call in col 790

Luc. I, 78.

Luke 1:78.

(printed under page 399)

(98) · call in col 790

ibid. 51.

The same, verse 51.

(printed under page 399)

(99) · call in col 790

II Cor. VIII, 9.

2 Corinthians 8:9.

(printed under page 399)

(1) · call in col 790

Luc. I, 51, 52.

Luke 1:51–52.

(printed under page 399)

(2) · call in col 790

Hebr. II, 14.

Hebrews 2:14.

(printed under page 399)

(3) · call in col 790

Isa. XXVII, 1.

Isaiah 27:1.

(printed under page 399)

(4) · call in col 790

Joan. I, 9.

John 1:9.

(printed under page 399)

(89) ‹anchor: ORATIO XIII› · call in col 790

Descripsit Riccardus ex vetustissimo codice Vaticano, et contulit cum altero Columnensi. Nicetas in Catena in Lucam, cap. XXIII, testimonium affert ex ista Orat[… illegible: scan defect …]ς: ἀλλ' ὦ Ἰουδαῖε, a quibus auctor, Judaeos, sive etiam Judaizantes Nestorianos, ac alios purum hominem Christum docentes, a creaturae nova immutatione ipso patiente, egregie premit.

Riccardi copied it from a very ancient Vatican manuscript, and collated it with another, of the Colonna library. Nicetas, in the Catena on Luke, ch. 23, cites a testimony from this oration [… illegible …]: "But, O Jew …", with which words the author presses hard on the Jews — or on the Judaizing Nestorians and the others who teach that Christ was a mere man — from the new transformation of the creation while he himself suffered.

(printed under page 399)

Footnotes

(5) · call in col 791

Joan. I, 29.

John 1:29.

(printed under page 400)

(6) · call in col 791

II Cor. V, 17.

2 Corinthians 5:17.

(printed under page 400)

(7) ‹anchor: in consilio super terram› · call in col 791

Isa. IV, 2, sec. LXX,

Isaiah 4:2, according to the Septuagint.

(printed under page 400)

Page

other: facing Latin version, not set
other: damage seen: in the upper third, after "Nunquam agnus qui mundi peccata tolleret", three lines are broken off and run across into the neighbouring column ("altari im…", "formaver…", "spiritus."), as from a pasted-over slip; the Latin text at that point is incomplete. Not set in any case, as facing Latin.

PG 65:792

μὲν τολμώμενον, σαρκὸς δὲ ἁπτόμενον· οὐδέποτε ᾅδης ἔφριξεν ὃν κατέπιεν· οὐδέποτε ἡ γῆ ἐκαλλωπίσατο ζωοδόχῳ μνήματι, μᾶλλον δὲ, οὐ μνήματι, ἀλλὰ νυμφῶνι. Οὐ γὰρ ἐφθάρη ὁ ταφεὶς, ἀλλ' ἐνυμφεύσατο καταβάς. Οὐδέποτε τρισὶ νυχθημέροις φύσις εἰς ἀνάστασιν ἐλοχεύθη. Ὁ γὰρ ἐν τῇ γαστρὶ τῆς Παρθένου τὸ ἴδιον αὐτοῦ σῶμα, ὡς οἶδεν, ἑαυτῷ διαπλάσας, αὐτὸς καὶ ἐν τρισὶν ἡμέραις τὴν λύσιν τῆς ψυχῆς αὐτοῦ ἀπὸ τοῦ ἰδίου σώματος πάλιν ἑνώσας, τὴν ἑαυτοῦ ἀνάστασιν ἔδειξεν. Ἐκεῖ μὲν ὁ χρόνος πιστοῦται τὸν τόκον, ὅτι ἄνθρωπος· ἐνταῦθα δὲ ὁ τάφος πιστοῦται τὸ κράτος, ὅτι Θεός. Οὐδέποτε ἀμνὸς αἴρων ἁμαρτίας κοσμικὰς ἐπετέθη θυσιαστηρίῳ, εἰ μὴ ὅτε ὁ Θεὸς δούλου μορφὴν ἀνέλαβεν· καὶ ὁ πλάσας τὸν χοῦν, ἀνερμηνεύτως ὃν ἔπλασεν ἐνεδύσατο· οὗ ἡ μὲν σὰρξ ζωή· τὸ δὲ αἷμα λύτρον· τὸ δὲ πνεῦμα σφραγίς· ἡ δὲ θεία φύσις, ἄναρχος.

dared indeed, but touching the flesh; never did Hades shudder at him whom it swallowed; never did the earth adorn itself with a life-receiving tomb, or rather, not a tomb but a bridal chamber. For He who was buried was not corrupted, but, having gone down, held His wedding. Never in three days and nights was nature brought to birth for resurrection. For He who in the womb of the Virgin fashioned His own body for Himself, as He knows, also Himself in three days united again the separation of His soul from His own body, and showed forth His own resurrection. There the time vouches for the birth, that He is man; here the tomb vouches for the power, that He is God. Never was a lamb that takes away the sins of the world laid upon an altar, except when God took the form of a servant; and He who fashioned the dust put on, in a manner past explaining, what He had fashioned: whose flesh is life, His blood ransom, His spirit a seal, and His divine nature without beginning.

Βʹ. Καλῶς ἔλεγεν ὁ μακάριος Παῦλος· τὰ ἀρχαῖα παρῆλθεν· ἰδοὺ γέγονε τὰ πάντα καινά. Ὁ οὐρανὸς καινὸς, ὃν ὁ καταβὰς τῇ ἀνόδῳ ηὐλόγησε· γῆ καινὴ, ἣν ὁ ἐν φάτνῃ κατὰ σάρκα τεχθεὶς ἡγίασεν· θάλασσα καινὴ, ἡ μετεωρίσασα ἴχνος ὅπερ σὰρξ οὐκ ἔσπειρεν, οὔτε ἁμαρτία ἐβάρησε· βίος καινὸς, ὃν πολέμου ἀπήλλαξε, καὶ γαλήνης ἐπλήρωσεν· ἀνθρωπότης καινὴ, ἣν δι' ὕδατος ἀπέπλυνε, καὶ τῷ πυρὶ τοῦ πνεύματος ἐχώνευσε· θρησκεία καινή· οὐκέτι γὰρ κνίσσα καὶ περιτομὴ, ἀλλὰ πίστις λαμπρύνεται, ἡ ἐν μιᾷ οὐσίᾳ τρεῖς ὑποστάσεις δοξολογοῦσα λατρεύεται.

II. Well did the blessed Paul say: "The old things have passed away; behold, all things have become new." The heaven is new, which He who came down blessed by His ascent; the earth new, which He who was born in a manger according to the flesh sanctified; the sea new, which bore up a footstep that flesh had not sown nor sin weighed down; life new, which He freed from war and filled with calm; mankind new, which He washed clean through water and smelted in the fire of the Spirit; worship new: for no longer the savour of sacrifice and circumcision, but faith shines forth, which, glorifying three hypostases in one essence, offers worship.

Γʹ. Ταῦτα εὐαγγελιζόμενος ὁ προφήτης Ἡσαΐας, ἔλεγεν· Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐπιλάμψει ὁ Θεὸς ἐν βουλῇ μετὰ δόξης ἐπὶ τῆς γῆς. Ἐν ποίᾳ ἡμέρᾳ, ὦ προφῆτα; ἐν ᾗ, φησὶ, πάντα ὑπὲρ φύσιν ὁ Θεὸς, ὡς οἶδεν, ἐργάζεται ἐκ γυναικὸς σαρκούμενος. Παρθένος ἄνευ ἀνδρὸς τίκτουσα μυστήριον· ἄνθρωπος ὁ φιλάνθρωπος γενόμενος, καὶ μὴ τρεπόμενος· θάνατος ἐμῶν, ὃν ἀγνοῶν κατέπιε· τάφος θησαυρὸς ζωῆς καὶ ἀναστάσεως· αἰχμαλωσία, μήτηρ ἐλευθερίας. Καὶ τί πολλὰ λέγω; ἡνίκα ὁ Θεὸς Λόγος ἄνθρωπος γενόμενος ἐσταυροῦτο, σαρκὸς μὲν τὸ πάθος, θεότητος δὲ τὸ κράτος. Ἀλλ' εἰπὲ ἡμῖν, ὦ προφῆτα, πῶς ἐπιλάμψῃ ὁ Θεὸς τοῖς ἐπὶ γῆς; ἆρα ἐκτὸς ἀνθρωπότητος; ἆρα ἄνευ σαρκός; ἄπαγε. Οὐ φέρει τὴν τῆς θεότητος ἀκτῖνα ἡ ὄψις· οὐ προσέρχεται διάβολος πρὸς πάλην. Φρίττει γὰρ τὸν κτίστην ὁ θάνατος, οὐ τολμῶν καταπίνειν φύσιν ἀνόλεθρον. Τρέμει ὁ ᾅδης Θεὸν σαρκὸς γεγυμνωμένον· ὃν γὰρ οὐ προσβλέπει τὰ χερουβὶμ, τοῦτον τρέμει καὶ ᾅδης. Ἀλλὰ χρεία καλύμματος τῇ θείᾳ φύσει, οὐκ ἐκείνην καλύπτοντος, ἀλλὰ ἡμετέραν ὕβριν κατακρύπτοντος· οὐ Μωσαϊκοῦ καλύμματος· ἀγνωσία γὰρ καὶ ὁμίχλη· οὐ ποικίλου καταπετάσματος· χρωμάτων γὰρ τὸ ἄνθος· οὐχ ἱλαστηρίου κεχρυσωμένου· ὕλης γὰρ τὸ

III. Proclaiming these good tidings the prophet Isaiah said: "In that day God shall shine forth in counsel with glory upon the earth." In what day, O prophet? In that, he says, in which God works all things above nature, as He knows, being made flesh of a woman: a virgin without a man giving birth to a mystery; the Lover of man become man, and not changed; death vomiting up Him whom unknowing it swallowed; a tomb the treasury of life and resurrection; captivity the mother of freedom. And why do I say much? When God the Word, become man, was being crucified, the suffering was the flesh's, but the power the Godhead's. But tell us, O prophet, how shall God shine forth on those upon the earth? Apart from manhood? Without flesh? Away with it! Sight cannot bear the ray of the Godhead; the devil does not come forward to the wrestling. For death shudders at the Creator, not daring to swallow an indestructible nature. Hades trembles at God stripped of flesh; for Him on whom the cherubim do not look, Hades too trembles at. But there was need of a veil for the divine nature, not hiding that nature, but concealing our outrage: not a Mosaic veil, for that is ignorance and mist; not an embroidered curtain, for that is the bloom of colours; not a gilded mercy-seat, for of matter is the

Editors' notes and page, col. 792

Page

running head: S. PROCLI CP. EPISCOPI. 792
marginal letters: A μὲν τολμώμενον, σαρκὸς δὲ ἁπτόμενον; B οὗ ἡ μὲν σὰρξ ζωή; C τοῦ πνεύματος ἐχώνευσε; D γενόμενος ἐσταυροῦτο
old-edition numerals: (none)

PG 65:793

κάλλος· οὐ χειροποιήτου χερουβίμ· τέχνης γὰρ τὸ θαῦμα· ἀλλὰ χρεία μορφῆς προβάτου, ἵνα δελεάσῃ τὸν ἀνθρωποβόρον λύκον.

beauty; not of hand-made cherubim, for that is the wonder of craft; but there was need of the form of a sheep, that He might ensnare the man-devouring wolf.

Δʹ. Ἀλλ' εὐθὺς ἐπιπηδᾷ τοῖς λόγοις Ἰουδαῖος, καὶ κωμῳδεῖ τὴν τοῦ προφήτου μεγαληγορίαν, ἀεὶ τῷ Πνεύματι τῷ ἁγίῳ μαχόμενος. Καὶ τί φησιν; Ἐγὼ οὐ πιστεύω ὅτι ὁ Θεὸς ἐπὶ τῆς γῆς ἐπεφάνη, ἢ ἀνθρώπου ὄψις ἐμόρφωσε τὸν ἀσχημάτιστον. Ἀλλ', ὦ Ἰουδαῖε, εἰ καὶ νόμου παρακούεις, καὶ προφήτας παραλογίζῃ, καὶ εὐαγγελίοις διαπτύεις, καὶ ἀποστόλους παραβλέπεις· ἐρωτήσωμεν τὰ στοιχεῖα, καὶ ἴδωμεν τίνα ὁμολογεῖ τὸν σαρκὶ παθόντα Δεσπότην. Καὶ ὡς δεῖ πρῶτον ἐρωτήσωμεν τὸν ἥλιον. Εἰπὲ οὖν ἡμῖν, ἥλιε, διὰ τί συνέστειλας τὰς ἀκτῖνας σταυρουμένου τοῦ Δεσπότου; ψιλὸς ἄνθρωπος ὁ σταυρούμενος; οὐκοῦν ὤφειλες τοῦτο ποιῆσαι καὶ ἐπὶ τοῦ δικαίου Ἄβελ ἀναιρουμένου. Ἐρωτήσωμεν καὶ τὸν οὐρανόν. Εἰπὲ ἡμῖν, ὦ οὐρανὲ, διὰ τί σκότος ἐνέδυσας ἐν σταθηρᾷ μεσημβρίᾳ, ὅτε Ἰουδαῖοι τὴν δεσποτικὴν πλευρὰν ἐξεκέντησαν; ὅτι ψιλὸς ἄνθρωπος ὁ σταυρούμενος; διὰ τί οὐ †μὴ ἐθρήνησας καὶ ἐπὶ τοῦ δικαίου Ναβουθὲ λιθαζομένου. Ἐρωτήσωμεν καὶ τὴν γῆν. Εἰπὲ ἡμῖν, γῆ, διὰ τί ἐτρόμασας, ὅτε οἱ θεομάχοι ταῦτα ἐτόλμων; ὅτι ψιλὸς ἄνθρωπος ὁ σταυρούμενος; πῶς οὖν οὐκ ἐτρόμασας βλέπουσα τὸν Ἡσαΐαν ὑπὸ τοῦ Μανασσῆ ξυλίνῳ πρίονι πριζόμενον; Ἀλλ' ἐρωτήσωμεν καὶ τὸν ναόν. Εἰπὲ ἡμῖν, ὦ ναὲ, διὰ τί ἔσχισας τὸ καταπέτασμα τοῦ Χριστοῦ σταυρουμένου; ὅτι ψιλὸς ἄνθρωπος ὁ σταυρούμενος; πῶς οὖν οὐ περιέσχισας, ὅτι τὸ αἷμα Ζαχαρίου ἐν μέσῳ σου ἐξεχεῖτο. Ἀποκρίνεται ἄνευ φωνῆς πᾶσα ἡ κτίσις λέγουσα· Ἐκηρύξαμεν τῷ πένθει τὸν Δεσπότην. Οὐχ ὁμοδούλου πάθος ἐθρηνήσαμεν, ἀλλὰ δεσπότου ὕβριν ἐφρίξαμεν. Βοᾷ ὁ οὐρανός· Θεὸς ἦν ὁ ἐνανθρωπήσας, καὶ σαρκὶ σταυρωθεὶς, ἐμὲ ὡς Θεὸς ἔκλινε καὶ κατῆλθε. Βοᾷ ὁ ἥλιος· Δεσπότης μου ἦν ὁ σαρκὶ σταυρωθείς· ἐγὼ γὰρ τὸ φῶς τῆς Θεότητος αὐτοῦ φοβηθεὶς, συνέστειλα τὰς ἀκτῖνας. Βοᾷ ἡ γῆ· Δημιουργὸς ἦν σαρκοφορῶν ὁ σαρκὶ σταυρωθείς· εἰ γὰρ καὶ τὴν σάρκα ἐν φάτνῃ ἠγκαλισάμην, ἀλλὰ τῷ κράτει τῆς Θεότητος αὐτοῦ οὐ περιέγραψα. Βοᾷ καὶ ἡ θάλασσα· Οὐκ ἦν ὁμόδουλός μου ὁ σαρκὶ σταυρωθείς· ἴχνος μὲν γὰρ τοῦ ὁμοδούλου Πέτρου βαρεῖ μου τὰ νῶτα, πόδες δὲ Δεσπότου ἁγιάζουσί μου τὴν φύσιν. Βοᾷ καὶ ὁ ναός· Ὁ πάλαι ἐν ἐμοὶ θρησκευόμενος Θεὸς, οὗτος νῦν ὁ σαρκὶ ὑβριζόμενος· διόπερ μὴ φέρων τὴν τόλμαν, διέῤῥηξα τὴν ἐσθῆτα. Βοᾷ καὶ ᾅδης· Οὐκ ἦν ψιλὸς ἄνθρωπος ὁ ὧδε καταβάς· οἶδα τί πέπονθα· ὃν γὰρ ἐδεξάμην ὡς αἰχμάλωτον, εὗρον ὡς Θεὸν παντοδύναμον.

IV. But at once the Jew leaps upon these words and mocks the prophet's lofty speech, ever fighting against the Holy Spirit. And what does he say? "I do not believe that God appeared upon the earth, or that the look of a man gave form to Him Who is without form." But, O Jew, even if you refuse to hear the law, and reason the prophets away, and spit upon the Gospels, and disregard the apostles, let us question the elements, and see whom they confess the Master Who suffered in the flesh to be. And, as is fitting, let us question the sun first. Tell us then, O sun, why did you draw in your rays when the Master was being crucified? Was He who was being crucified a mere man? Then you ought to have done this also when the righteous Abel was being slain. Let us question the heaven too. Tell us, O heaven, why did you put on darkness at steady midday, when the Jews pierced the side of the Master? Because He who was being crucified was a mere man? Why then did you not mourn also when the righteous Naboth was being stoned? Let us question the earth too. Tell us, O earth, why did you tremble when the fighters against God dared these things? Because He who was being crucified was a mere man? How then did you not tremble seeing Isaiah sawn asunder by Manasseh with a wooden saw? But let us question the temple too. Tell us, O temple, why did you rend your veil when Christ was being crucified? Because He who was being crucified was a mere man? How then did you not rend it about you when the blood of Zechariah was poured out in your midst? The whole creation answers without voice, saying: "By our mourning we proclaimed the Master. We did not lament the suffering of a fellow-servant, but shuddered at the outrage done to the Master." The heaven cries: "He who became man and was crucified in the flesh was God; as God He bowed me and came down." The sun cries: "He who was crucified in the flesh was my Master; for I, fearing the light of His Godhead, drew in my rays." The earth cries: "He who was crucified in the flesh was the Creator bearing flesh; for though I embraced the flesh in the manger, yet I did not circumscribe the power of His Godhead." The sea too cries: "He who was crucified in the flesh was not my fellow-servant; for the footstep of my fellow-servant Peter weighs down my back, but the feet of the Master sanctify my nature." The temple too cries: "The God of old worshipped in me is He who is now outraged in the flesh; therefore, not bearing the daring deed, I tore my garment." Hades too cries: "He who came down here was not a mere man; I know what I have suffered; for Him whom I received as a captive I found as God all-powerful."

Editors' notes and page, col. 793

Footnotes

(90) · call in col 793 (Greek)

Leg. χειροποιήτων.

Read χειροποιήτων ("made with hands").

(printed under page 401)

(91) ‹anchor: τῷ κράτει› · call in col 793 (Greek)

Leg. τὸ κράτος.

Read τὸ κράτος ("the power", accusative).

(printed under page 401)

Footnotes

(8) · call in col 794

Gen. IV, 8.

Genesis 4:8.

(printed under page 401)

(9) ‹anchor: Naboth justus lapidaretur› · call in col 794

III Reg. XXI, 14.

3 Kings (1 Kings) 21:14.

(printed under page 401)

(10) ‹anchor: in medio tui effunderetur› · call in col 794

Matth. XXIII, 35.

Matthew 23:35.

(printed under page 401)

(11) ‹anchor: inclinavit et descendit› · call in col 794

Psal. XVII, 10.

Psalm 17 (18):10.

(printed under page 401)

(12) ‹anchor: premunt dorsa› · call in col 794

Matth. XIV, 30.

Matthew 14:30.

(printed under page 401)

(92) ‹anchor: a Manasse secari› · call in col 794

A Manasse, ὑπὸ τοῦ Μανασσῆ. Sic passim alii; ut certa traditio sit, secatum fuisse a Manasse. Quod serra lignea, habent praeter Proclum, Justinus in Dialog. cum Tryphone; auctor imperf. Hom[il.] XXXIII, in c. XIX Matth. Male Riccardus expo[nit]: A Manasse, hoc est, inquit, sub ejus imperio. Imo ab ipso, seu ejus jussu: cum quo stat, ut a populo sectus fuerit, quod ait Origenes in cap. XXIII Matth., sive regis impii mandatum exsequente, sive ad idem conspirante scelus.

"By Manasseh", ὑπὸ τοῦ Μανασσῆ. So others say everywhere, so that it is a settled tradition that he was sawn asunder by Manasseh. That it was with a wooden saw, besides Proclus, Justin has in the Dialogue with Trypho, and the author of the Opus imperfectum, Homily 33, on Matthew ch. 19. Riccardi explains it wrongly: "By Manasseh, that is," he says, "under his rule." No: by him, that is, at his command; which is consistent with his having been sawn asunder by the people, as Origen says on Matthew ch. 23 — the people either carrying out the impious king's order or conspiring in the same crime.

(printed under page 401)

(93) ‹anchor: gravant ac premunt dorsa› · call in col 794

Gravant ac premunt, βαρεῖ. Respicit evan[gelicum] illud: Et cum coepisset mergi, etc., velut (continues)

"Weigh down and press", βαρεῖ. He has in view that passage of the Gospel: "And when he began to sink," etc., as if (continues)

(printed under page 401)

Footnotes

(13) · call in col 795

Baruch III, 38.

Baruch 3:38.

(printed under page 404)

(14) · call in col 795

Psal. XXIII, 10.

Psalm 23 (24):10.

(printed under page 404)

(15) ‹anchor: Christum ante luciferum› · call in col 795

Psal. CIX, 3.

Psalm 109 (110):3.

(printed under page 404)

(94) · call in col 795

Exscripsit Riccardus ex codice Vaticano, et contulit cum Columnensi. Notat passim dialectos, quae sunt vitia scriptionis.

Riccardi copied it from the Vatican manuscript and collated it with the Colonna manuscript. Here and there he notes "dialect forms", which are faults of copying.

(printed under page 404)

(95) · call in col 795

Hebdomadae hujus festivitas. Tota festive olim agebatur, cujus vestigium aliquod in officii divini ritu nobis remansit, qua sic paschales peragimus ferias, ut sola in eis recolamus Dominicae resurrectionis sacramenta. Quod ait, habere illius festivitatem hebdomadae, τοσοῦτον πλῆθος· tantam multitudinem ac frequentiam; celebrantium accipit, quibus revera fiat illustris ac praeclarus conventus: non rerum, quod reddit Riccardus, ut praecedentia verba, ad festi splendorem spectent; nempe complecti nova et vetera; alia ad splendorem conventus, quo simul festum diem agant angeli atque homines, ipsaque adeo elementa.

"The festival of this week." Formerly the whole week was kept as a feast, and some trace of this remains to us in the rite of the divine office, in that we so keep the Easter weekdays as to commemorate in them only the mysteries of the Lord's resurrection. When he says that the festival of that week has τοσοῦτον πλῆθος, "so great a multitude and throng", he means of those celebrating, by whom the gathering is made truly illustrious and splendid — not of things, as Riccardi renders it, so that, like the preceding words, they would refer to the splendour of the feast, namely that it embraces things new and old. The other words refer to the splendour of the gathering, in which angels and men, and even the very elements, keep the feast day together.

(printed under page 404)

(96) ‹anchor: agni victima› · call in col 795

Agni victima, διὰ τῆς τοῦ ἀμνοῦ σφαγῆς. Sic corrigo, pro φαγῆς· quae vox neque Graeca est, nec satis apta. Immolatione enim agni, ejusque sanguinis aspersione liberati sunt Israelitae, non comestione praecise, quae velut consequenter habuit, et quasi ad vires confirmandas pro itinere quod erant festinato auspicaturi, urgentibus ad profectionem Aegyptiis.

"By the victim of the lamb", διὰ τῆς τοῦ ἀμνοῦ σφαγῆς ("by the slaughter of the lamb"). So I correct it, in place of φαγῆς, a word that is neither Greek nor apt enough. For the Israelites were set free by the sacrifice of the lamb and the sprinkling of its blood, not strictly by the eating of it, which followed as a consequence, as it were to strengthen them for the journey they were about to begin in haste, with the Egyptians pressing them to depart.

(printed under page 404)

Page

other: facing Latin version, not set

PG 65:796

Ἀλλὰ ἀπιστεῖς τοῖς στοιχείοις; Ἐρωτήσωμεν καὶ τὰς ἐπουρανίας δυνάμεις. Εἴπατε ἡμῖν, ἄγγελοι, ἀρχάγγελοι καὶ πᾶσαι τῶν οὐρανῶν αἱ δυνάμεις· τίς ἐστιν ὁ ἐπὶ γῆς φανεὶς, καὶ σαρκὶ σταυρωθείς; καὶ ἀποκριθήσονται πᾶσαι διὰ τοῦ προφήτου Δαβὶδ βοῶσαι· κύριος ὁ Θεὸς τῶν δυνάμεων, αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης· αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

But do you disbelieve the elements? Let us question also the heavenly powers. Tell us, angels, archangels and all you powers of the heavens: who is He who appeared on earth and was crucified in the flesh? And they will all answer through the prophet David, crying: "The Lord, the God of hosts, He is the King of glory." To Him be the glory and the power unto the ages of ages. Amen.

ΛΟΓΟΣ ΙΔʹ.

ORATION XIV.

Εἰς τὸ ἅγιον Πάσχα.

On Holy Easter.

Αʹ. Λαμπρὰ μὲν ἡ τοῦ Πάσχα πανήγυρις· λαμπρὸς δὲ καὶ ὁ παρὼν σύλλογος. Καὶ παλαιὰ καὶ καινὰ περιέχει μυστήρια. Τοσοῦτον δὲ ἔχει πλῆθος ἡ τῆς ἑβδομάδος ἑορτὴ, μᾶλλον δὲ εὐφροσύνη, ὡς μὴ μόνον ἐπὶ γῆς ἀνθρώπους ἀγάλλεσθαι, ἀλλὰ καὶ τὰς ἄνω δυνάμεις συνεορτάζειν καὶ συμπανηγυρίζειν ἡμῖν διὰ τὸν ἀναστάντα Χριστόν. Νῦν γὰρ ἑορτάζουσιν ἄγγελοι, καὶ ἀρχαγγέλων στρατιαὶ τὸν βασιλέα τῶν οὐρανῶν, Χριστὸν Θεὸν ἡμῶν, ἀπὸ τῆς γῆς εἰς οὐρανοὺς προσδεχόμεναι ὡς νικητήν· ἑορτάζουσι δὲ καὶ τῶν ἁγίων χοροὶ, τὸν πρὸ ἑωσφόρου ἀνατείλαντα κηρύττοντες Χριστόν· ἑορτάζει καὶ ἡ γῆ θείῳ λελουμένη αἵματι· ἑορτάζει καὶ ἡ θάλασσα, τοῖς ἴχνεσι αὐτοῦ Χριστοῦ τετιμημένη. Ἑορταζέτω καὶ πᾶς ἄνθρωπος, δι' ὕδατος καὶ Πνεύματος ἁγίου ἀναγεννώμενος· ἑορταζέτω καὶ πρῶτος ἄνθρωπος Ἀδὰμ, τῆς πάλαι κατάρας ἐλευθερωθείς.

I. Splendid is the festival of Easter, and splendid too the present assembly. It holds mysteries both old and new. And the feast of this week, or rather its gladness, has so great a throng that not only do men on earth rejoice, but the powers above also keep the feast and the festival with us because of the risen Christ. For now the angels keep festival, and the hosts of archangels, awaiting the King of the heavens, Christ our God, from the earth into the heavens as victor; the choirs of the saints too keep festival, proclaiming Christ, Who rose before the daystar; the earth too keeps festival, washed with divine blood; the sea too keeps festival, honoured by the footsteps of Christ Himself. Let every man too keep festival, being born again through water and the Holy Spirit; let the first man too, Adam, keep festival, set free from the ancient curse.

Βʹ. Τοσαύτην δὲ χάριν εὐφροσύνης ἐνέπλησεν ἡμᾶς διὰ τῆς ἀναστάσεως αὐτοῦ ὁ Χριστὸς, ὡς μὴ μόνον ἑορτάζειν ἡμᾶς, ἀλλὰ καὶ παρέχειν ἡμῖν ἐκ πάθους σωτηρίαν, ἐκ θανάτου ἀθανασίαν, ἐκ πληγῆς ἴασιν, ἐκ πτώσεως ἀνάστασιν. Καὶ πάλαι μὲν, ἀγαπητοὶ, διὰ τοῦ νόμου μυστικῶς τὸ τοῦ Πάσχα μυστήριον ἐπετελεῖτο ἐν Αἰγύπτῳ, συμβολικῶς δὲ διὰ τῆς τοῦ ἀμνοῦ σφαγῆς ἐδηλοῦτο· νυνὶ δὲ διὰ τοῦ Εὐαγγελίου πνευματικῶς ἐπιτελοῦμεν τὴν ἀναστάσιμον ἑορτὴν τοῦ Πάσχα. Ἐκεῖ μὲν γὰρ ἀμνὸς ἐξ ἀγέλης ἐθύετο κατὰ τὸν νόμον· ἐνταῦθα δὲ αὐτὸς ὁ Χριστὸς ὁ τοῦ

II. And with such a grace of gladness has Christ filled us through His resurrection that we not only keep festival, but He also grants us salvation out of suffering, immortality out of death, healing out of the wound, rising out of the fall. And of old, beloved, the mystery of the Pasch was accomplished mystically in Egypt through the law, and was shown symbolically through the slaughter of the lamb; but now through the Gospel we accomplish spiritually the feast of the resurrection, the Pasch. For there a lamb from the flock was sacrificed according to the law; but here Christ Himself, the

Editors' notes and page, col. 796

Page

running head: S. PROCLI CP. EPISCOPI 796
marginal letters: A τοδύναμον. Ἀλλὰ ἀπιστεῖς; B Αʹ. Λαμπρὰ μὲν (letter set above the line); C ἄνθρωπος, δι' ὕδατος; D κατὰ τὸν νόμον
old-edition numerals: (none)

PG 65:797

Θεοῦ ἀμνὸς προσάγεται. Ἐκεῖ πρόβατον ἐκ ποιμνίου· ἐνταῦθα δὲ ἀντὶ προβάτου αὐτὸς ὁ ποιμὴν ὁ καλὸς, ὁ τιθεὶς τὴν ψυχὴν αὐτοῦ ὑπὲρ τῶν προβάτων. Ἐκεῖ σημεῖον αἵματος ἀλόγου ῥαντιζομένου, παντὸς τοῦ λαοῦ ἐγένετο φυλακτήριον· ἐνταῦθα δὲ τίμιον αἷμα Χριστοῦ ὑπὲρ τῆς τοῦ κόσμου σωτηρίας ἐκχέεται, ἵνα τῶν ἁμαρτημάτων τὴν ἄφεσιν λάβωμεν. Ἐκεῖ τὰ πρωτότοκα τῶν Αἰγυπτίων ἐθανάτωσεν· ἐνταῦθα δὲ τὰ πολύτοκα τῶν ἁμαρτημάτων γεννήματα διὰ τῆς ἐξομολογήσεως καθαίρονται. Ἐκεῖ Φαραὼ μετὰ τῆς φοβερᾶς αὐτοῦ στρατιᾶς κατεποντίζετο· ἐνταῦθα ὁ νοητὸς Φαραὼ σὺν πάσῃ τῇ δυνάμει αὐτοῦ διὰ τοῦ βαπτίσματος βυθίζεται. Ἐκεῖ Ἑβραίων παῖδες, μετὰ τὸ διαβῆναι τὴν Ἐρυθρὰν θάλασσαν, τὸν ἐπινίκιον ὕμνον τῷ εὐεργέτῃ ἀνέμελπον, λέγοντες· Ἄσωμεν τῷ Κυρίῳ· ἐνδόξως γὰρ δεδόξασται· ἐνταῦθα οἱ τοῦ βαπτίσματος ἀξιωθέντες ᾄδουσι τὸν ἐπινίκιον ὕμνον μυστικῶς λέγοντες· Εἷς ἅγιος· εἷς Κύριος Ἰησοῦς Χριστὸς, εἰς δόξαν Θεοῦ Πατρός. Ἀμήν. Ὁ δὲ προφήτης ἀναβοᾷ λέγων· Ὁ Κύριος, ἐβασίλευσεν· εὐπρέπειαν ἐνεδύσατο. Οἱ Ἑβραῖοι, μετὰ τὸ διαβῆναι τὴν Ἐρυθρὰν θάλασσαν, ἐν τῇ ἐρήμῳ τὸ μάννα ἤσθιον· νυνὶ δὲ οἱ ἐκ τῆς κολυμβήθρας ἐσθίουσι τὸν ἄρτον τὸν ἐκ τοῦ οὐρανοῦ καταβάντα. Αὐτοῦ γάρ ἐστιν ἡ φωνὴ ἡ λέγουσα· Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβάς.

Lamb of God is brought forward. There a sheep from the flock; but here, instead of a sheep, the good Shepherd Himself, Who lays down His life for the sheep. There the sign of the blood of an irrational beast, sprinkled, became the safeguard of all the people; but here the precious blood of Christ is poured out for the salvation of the world, that we may receive the forgiveness of sins. There He put to death the first-born of the Egyptians; but here the many-born offspring of sins are cleansed through confession. There Pharaoh with his fearsome army was drowned in the sea; here the spiritual Pharaoh with all his power is sunk through baptism. There the children of the Hebrews, after crossing the Red Sea, sang the hymn of victory to their benefactor, saying: "Let us sing to the Lord, for He has been gloriously glorified"; here those counted worthy of baptism sing the hymn of victory mystically, saying: "One is holy, one is Lord, Jesus Christ, to the glory of God the Father. Amen." And the prophet cries aloud, saying: "The Lord has reigned; He has clothed Himself with comeliness." The Hebrews, after crossing the Red Sea, ate the manna in the desert; but now those who come from the font eat the bread that came down from heaven. For His is the voice that says: "I am the bread that came down from heaven."

Γʹ. Καλῶς οὖν μακάριος Παῦλος ἐβόα· Ταῦτα δὲ τυπικῶς συνέβαινον ἐκείνοις· ἐγράφη δὲ εἰς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντησε. Ἰουδαίων παῖδες φανερῶς ἐσφάλησαν, ἀγνοήσαντες τὴν ἀλήθειαν· Εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν. Οὐ συνῆκαν οἱ δείλαιοι, ὅτι μέχρις τότε οἱ τυπικοὶ χρησμοὶ, ἕως φανῇ ἡ ἀλήθεια. Καὶ γὰρ ἀνδριαντοποιὸς ἀνδριάντα βασιλέως ἀναστῆναι βουλόμενος ἀπὸ χρυσοῦ, ἢ ἀργύρου, ἢ χαλκοῦ, πρῶτον ἀπὸ πηλοῦ ἀναπλάττει τὸ ἐκτύπωμα τοῦ ἀνδριάντος, καὶ μέχρις τὸν ἀληθινὸν ἀνδριάντα ἀποπληρώσῃ, ἢ ἀπὸ χρυσοῦ, ἢ τοῦ ἀργύρου, ἢ τοῦ χαλκοῦ, φυλάττεται ἀκριβῶς ὁ τυπικὸς καὶ πήλινος, δι' ἀναγκαίαν χρείαν τῷ τεχνίτῃ. Ἐπὰν δὲ τὸν πρὸς ἀλήθειαν ἀνδριάντα ἀποπληρώσῃ, λύεται λοιπὸν ὁ τυπικὸς καὶ πήλινος, ὡσανεὶ ἄχρηστος ὢν, καὶ εἰς οὐδὲν ἐπιτήδειος τῷ τεχνίτῃ. Οὕτως καὶ οἱ Ἰουδαῖοι· πρὶν μὲν φανερωθῆναι τοῖς ἀνθρώποις τὴν ἀλήθειαν, καλῶς τοὺς τύπους ἐφύλαττον, μετὰ δὲ τὸ φανῆναι τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν τὸν εἰπόντα· Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου, καὶ ἡ ἀλήθεια, καὶ ἡ ζωὴ, καὶ ἀνάστασις· μάτην τοὺς τύπους κρατοῦσιν, ὅπερ οὐδὲ τοῦτο φυλάττουσι. Παυσάσθωσαν λοιπὸν οἱ θεομάχοι Ἰουδαῖοι, οἱ τὸ ἄλογον πρόβατον σφάζοντες ὑπὲρ τῆς ἀπολυτρώσεως τοῦ

III. Well then did the blessed Paul cry out: "Now these things befell them in figure, and they were written for our admonition, upon whom the ends of the ages have come." The children of the Jews plainly went astray, not knowing the truth: "For had they known, they would not have crucified the Lord of glory." The wretched men did not understand that the figurative oracles held only until the truth should appear. For a sculptor too, wishing to set up a statue of the king in gold, or silver, or bronze, first moulds the model of the statue out of clay; and until he completes the true statue, whether of gold, or of the silver, or of the bronze, the figurative clay one is carefully kept, from the craftsman's necessary use of it. But once he completes the statue in truth, the figurative clay one is thereafter broken up, as being useless and fit for nothing to the craftsman. So too the Jews: before the truth was made manifest to men, they did well to keep the figures; but after the appearing of our Lord Jesus Christ, Who said: "I am the light of the world, and the truth, and the life, and the resurrection," they hold to the figures in vain, which in fact they do not even keep. Let the God-fighting Jews then cease, who slaughter the irrational sheep for the redemption of the

Editors' notes and page, col. 797

Footnotes

(97) · call in col 797 (Greek)

Κύριος. Ita rescripsi. Sic enim mox iterum citatur hic locus Davidicus, infra sub finem § 3, Riccardus et Combefisius, Χριστός.

Κύριος ("Lord"). So I have rewritten it; for this passage of David is cited again shortly, below, towards the end of § 3. Riccardi and Combefis have Χριστός ("Christ").

(printed under page 405)

(98) · call in col 797 (Greek)

Haec chorus in Chrysostomi liturgia.

These words are sung by the choir in the liturgy of Chrysostom.

(printed under page 405)

Footnotes

(16) · call in col 798

Exod. XII, 3 sqq.

Exodus 12:3 and following.

(printed under page 405)

(17) · call in col 798

Joan. X, 11.

John 10:11.

(printed under page 405)

(18) · call in col 798

Exod. XIV, 27.

Exodus 14:27.

(printed under page 405)

(19) · call in col 798

Exod. XV, 1.

Exodus 15:1.

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(20) · call in col 798

Psal. XCII, 1.

Psalm 92 (93):1.

(printed under page 405)

(21) ‹anchor: qui de caelo descendi› · call in col 798

Joan. VI, 31.

John 6:31.

(printed under page 405)

(22) ‹anchor: fines saeculorum devenerunt› · call in col 798

I Cor. X, 11.

1 Corinthians 10:11.

(printed under page 405)

(23) ‹anchor: Dominum gloriae crucifixissent› · call in col 798

I Cor. II, 8.

1 Corinthians 2:8.

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(24) ‹anchor: Ego sum lux mundi› · call in col 798

Joan. VIII, 12.

John 8:12.

(printed under page 405)

(25) ‹anchor: et veritas, et vita› · call in col 798

Joan. XIV, 6.

John 14:6.

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(26) ‹anchor: et resurrectio› · call in col 798

Joan. XI, 25.

John 11:25.

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(99) ‹anchor: hoc servent› · call in col 798

Qui ne ipsum hoc servent. Levi mutatione restituo, sequorque Columnensis lectionem, οἵπερ, loco ὅπερ. Quod ait hoc est; typos ac figuras frustra servari, qui ne quidem jam typi sint et figurae, evacuante ea veritate. Erant enim signa rei futurae, quae jam desiit futura esse; eoque desierunt ipsa esse quod erant.

"Which do not even keep this." I restore it with a slight change, and follow the Colonna manuscript's reading οἵπερ in place of ὅπερ. What he says is this: that types and figures are kept in vain when they are no longer even types and figures, the truth having emptied them. For they were signs of a thing to come, which has now ceased to be to come; and so they themselves have ceased to be what they were.

(printed under page 405)

Footnotes

(1) · call in col 799

Retinui titulum quem codex Columnensis praefert, rejecta illa parte quam ex aliis Vaticanis addiderat Riccardus, καὶ εἰς τὸν ἅγιον Ἰωάννην τὸν θεολόγον, ἀπόστολόν τε καὶ εὐαγγελιστήν. Non enim dicta est in sancti Joannis evangelistae festo, vel in ejus peculiariter laudem. Ita spectat ad diem Paschae, ut vix Proclus magis immoretur in Dominicae resurrectionis mysteriis, quam in aliis. Legunt Graeci illud Evangelium ipso die Paschae, ut bene Riccardus colligit ex Chrysostomi hom. VII De resurrect. t. III, habentque etiamnum Graecorum libri ecclesiastici, quibus evangelia digesta sunt in usum totius anni: tota vero hebdomada legunt evangelia quae vocant matutina, quibus continetur Dominicae resurrectionis historia.

I have kept the title that the Colonna codex carries, rejecting the part that Riccardi had added from other Vatican manuscripts, "and on Saint John the Theologian, apostle and evangelist." For it was not delivered on the feast of Saint John the Evangelist, nor particularly in his praise. It looks so much to the day of Easter that Proclus hardly dwells more on the mysteries of the Lord's resurrection than on other matters. The Greeks read that Gospel on Easter Day itself, as Riccardi rightly gathers from Chrysostom's seventh homily On the Resurrection, vol. III; and the church books of the Greeks, in which the Gospels are arranged for use through the whole year, still have it so: and through the whole week they read the Gospels they call the morning Gospels, which contain the history of the Lord's resurrection.

(printed under page 406)

(2) ‹anchor: a Patre› · call in col 799

Generationem Filii a Patre. Quod hic saepius repetitur, Πατρὸς πρὸς τὸν Υἱὸν γέννησιν, durius est ad verbum: Generatio qua Pater ad Filium habet.

"The generation of the Son from the Father." What is often repeated here, Πατρὸς πρὸς τὸν Υἱὸν γέννησιν, is harsher word for word: "the generation which the Father has towards the Son."

(printed under page 406)

(3) ‹anchor: Manichaeorum ruina› · call in col 799

Gravisque est Manichaeorum ruina. Difficilior illatio, ut Verbi cum Patre asserta coaeternitas, sit Manichaeorum ruina. Quia tamen illi pluribus erroribus erant implicati, hoc quoque potuerunt laborare, ut Christum creaturam existimarent, eoque non coaeternum Patri. Sane, cum ipse Manes se Christum jactaret, haud ita insanus erat, ut se Deo coaeternum ac ab aeterno exsistentem putaret.

"And heavy is the downfall of the Manichees." The inference is rather difficult, that the asserted co-eternity of the Word with the Father should be the downfall of the Manichees. Yet since they were entangled in many errors, they may have suffered from this one too, of thinking Christ a creature, and therefore not co-eternal with the Father. Certainly, though Manes boasted himself to be Christ, he was not so mad as to think himself co-eternal with God and existing from eternity.

(printed under page 406)

(4) ‹anchor: δυνάμεις, λειτουργοί (call printed in the Greek, col 800)› · call in col 799

Ἄλ. λειτουργοῦσι· ἄλ. αἰνοῦσι.

Other manuscripts: "serve"; others: "praise".

(printed under page 406)

Page

other: facing Latin version, not set

PG 65:800

λαοῦ· ἐσφάγη γὰρ ὁ νοητὸς ἀμνὸς, ὁ Υἱὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, καὶ λυτρωσάμενος ἡμᾶς τοῦ ὀλοθρευτοῦ. Ἐάσωσι τὰς παλαιὰς ζύμας, καὶ τὸ νέον φύραμα τῆς ἀληθείας λαμβανέτωσαν. Παυσάσθωσαν τὰς πικρίδας ἐσθίοντες· ἐξέπιε γὰρ ὁ Χριστὸς ὑπὲρ ἡμῶν τὴν χολὴν, ἵνα γλυκείας ἡμῖν ἀντικεράσῃ παρ' αὐτοῦ πηγὰς τῶν ἰαμάτων. Ἑορταζέτωσαν τοίνυν μεθ' ἡμῶν, μὴ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ' ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας· ἵνα καὶ μετὰ τὴν τοῦ βίου ἔξοδον ὁμοθυμαδὸν δοξάσωμεν τὸν Κύριον τῆς δόξης μετὰ τῶν ἀγγέλων, λέγοντες· Ὁ Κύριος ἐβασίλευσεν· εὐπρέπειαν ἐνεδύσατο. Αὐτῷ ἡ δόξα, καὶ ἡ τιμὴ, καὶ ἡ προσκύνησις, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

people; for the spiritual Lamb has been slain, the Son of God, Who takes away the sin of the world (John 1:29), and Who has ransomed us from the destroyer. Let them let go of the old leavens, and take the new lump of the truth. Let them cease eating the bitter herbs; for Christ drank the gall on our behalf, so that He might mix for us in return, from Himself, sweet springs of healings. Let them therefore keep the feast with us, not in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth (1 Cor. 5:8); so that after our departure from this life too we may with one accord glorify the Lord of glory with the angels, saying: The Lord has reigned; He has clothed Himself with majesty (Ps. 92:1). To Him be the glory, and the honour, and the worship, unto the ages of ages. Amen.

ΛΟΓΟΣ ΙΕʹ.

ORATION XV.

Εἰς τὸ ἅγιον Πάσχα, καὶ εἰς τὸ, Ἐν ἀρχῇ ἦν ὁ Λόγος.

On holy Easter, and on the words, In the beginning was the Word.

Αʹ. Οἱ μὲν ἄλλοι εὐαγγελισταὶ τὴν κατὰ σάρκα γενεαλογίαν τοῦ Κυρίου καὶ Θεοῦ ἡμῶν Ἰησοῦ Χριστοῦ ἐξηγήσαντο· Ἰωάννης δὲ τῶν εὐαγγελιστῶν ὁ ἐξαίρετος, ἡ θεολόγος λύρα, τὴν ἄναρχον ὕπαρξιν τοῦ Θεοῦ Λόγου ἐθεολόγησε, καὶ τὴν προαιώνιον, καὶ ἀμάρτυρον τοῦ Πατρὸς πρὸς τὸν Υἱὸν γέννησιν ἐξηγήσατο, εἰπών· Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν· πάντα δι' αὐτοῦ ἐγένετο. Ἀρκοῦσιν οὗτοι οἱ πέντε λίθοι τῇ Ἐκκλησίᾳ εἰς τεῖχος. Εἶπε γὰρ, Ἐν ἀρχῇ ἦν ὁ Λόγος· οὐκ εἶπεν, Ἐν ἀρχῇ ἐγένετο ὁ Λόγος· ἀλλ', Ἐν ἀρχῇ ἦν ὁ Λόγος. Ἔδειξε τὸ ἄναρχον τῆς ὑποστάσεως τοῦ Υἱοῦ, καὶ πρὸς τὸν Πατέρα τὴν σχέσιν· καὶ ἔστιν ἰσχυρότερος τῆς ἡμῶν πίστεως ὁ θεμέλιος. Καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν. Ἔδειξε τῆς οὐσίας τὸ ἀδιαίρετον· καὶ ἔστι μεγάλη ἡ τοῦ εὐαγγελιστοῦ κατὰ Ἑλλήνων βροντή. Καὶ Θεὸς ἦν ὁ Λόγος. Ἔδειξε τὸ τῆς φύσεως ἀπαράλλακτον· καὶ ἔστι μεγάλη κατὰ Ἰουδαίων ἡ πληγή. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν. Ἔδειξε τὸ πρὸς τὸν Πατέρα συναΐδιον· καὶ ἔστι μέγα τῶν Μανιχαίων τὸ πτῶμα. Πάντα δι' αὐτοῦ ἐγένετο. Ἔδειξε τῆς δημιουργίας τὸ αὐτεξούσιον, καὶ ἀπέφραξε τῶν πάντων αἱρετικῶν τὰ στόματα. Πάντα γὰρ δι' αὐτοῦ ἐγένετο. Ὁ οὐρανὸς αὐτοῦ κτίσμα· ἡ γῆ ποίημα· ἡ θάλασσα ἔργον· ὁ ἀὴρ παρήχθη· τὸ φῶς ἐξ οὐκ ὄντων· οἱ ἄγγελοι, δοῦλοι· αἱ δυνάμεις, λειτουργοί· τὰ Χερουβὶμ, θρόνος.

I. The other evangelists set out the genealogy according to the flesh of our Lord and God Jesus Christ; but John, the chosen one among the evangelists, the theologian's lyre, spoke as a theologian of the beginningless existence of God the Word, and set out the generation, before the ages and without witness, of the Father towards the Son, saying: In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things were made through Him (John 1:1–3). These five stones suffice the Church for a wall. For he said, In the beginning was the Word; he did not say, In the beginning the Word was made; but, In the beginning was the Word. He showed the beginninglessness of the Son's hypostasis, and His relation to the Father; and the foundation of our faith is the stronger. And the Word was with God. He showed the indivisibility of the substance; and great is the evangelist's thunder against the Greeks. And the Word was God. He showed the unvarying sameness of the nature; and great is the blow against the Jews. He was in the beginning with God. He showed His co-eternity with the Father; and great is the fall of the Manichees. All things were made through Him. He showed the sovereign freedom of the creative work, and stopped the mouths of all the heretics. For all things were made through Him. The heaven is His creature; the earth His making; the sea His work; the air was brought forth; the light from things that were not; the angels, servants; the powers, ministers; the Cherubim, a throne.

Editors' notes and page, col. 800

Page

running head: S. PROCLI CP. EPISCOPI (page head across 799–800; column number 800)
marginal letters: A ‹λαοῦ· ἐσφάγη γὰρ›; B ‹Εἰς τὸ ἅγιον Πάσχα› (sub-caption line); C ‹ἦν ὁ Λόγος. Ἔδειξε τὸ ἄναρχον›; D ‹αἱ δυνάμεις, λειτουργοί›
old-edition numerals: (none)

PG 65:801

Ὁ Πατὴρ, Θεός· ὁ Υἱὸς, Λόγος καὶ Θεός· ἀλλὰ καὶ τὸ Πνεῦμα τὸ ἅγιον, Θεός· καὶ ἀριθμὸς τῆς ὑποστάσεως τὴν φύσιν οὐχ ἤμβλυνεν, οὐδὲ ἡ Τριὰς τὴν οὐσίαν ἐμερίσατο· ἀλλ' ἔστι Τριὰς ὁμοούσιος ἐν δυνάμει, ἐν θεότητι, ἐν ἀγαθότητι, τὴν ἡμῶν πίστιν θεμελιώσασα καὶ τηρήσασα· τὴν Ἐκκλησίαν τειχίσασα, τὴν οἰκουμένην ἁγιάσασα, τὸν διάβολον καταργήσασα, τοὺς δαίμονας μαστίζουσα καὶ τήξασα, Ἰουδαίων περιτομὴν νεκρώσασα, Ἑλλήνων πλάνην διώξασα, καὶ αἱρετικῶν στόματα ἀποφράξασα.

The Father, God; the Son, Word and God; and the Holy Spirit too, God; and the number of the hypostasis has not blunted the nature, nor has the Trinity divided the substance; but it is a Trinity consubstantial in power, in godhead, in goodness, which has founded and kept our faith; which has walled the Church, sanctified the inhabited world, brought the devil to nothing, scourged and melted the demons, made the circumcision of the Jews dead, driven out the error of the Greeks, and stopped the mouths of the heretics.

Βʹ. Ἐθεολόγησε δὲ ὁ εὐαγγελιστὴς τὴν προαιώνιον καὶ ἀμάρτυρον τοῦ Πατρὸς πρὸς τὸν Υἱὸν γέννησιν, εἰπὼν ἐν Εὐαγγελίοις· Ὁ μονογενὴς Υἱὸς, ὁ ὢν ἐν τοῖς κόλποις τοῦ Πατρὸς, ἐκεῖνος ἐξηγήσατο. Καὶ πάλιν· Ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα· Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα. Ἀμάρτυρος οὖν ἡ ἄνω πρὸ πάντων γέννησις, ὅτι μόνος ἐκ μόνου ἐγεννήθη. Καὶ οὐδεὶς οἶδε τὸ πῶς ἐγέννησεν, εἰ μὴ ὁ Πατήρ· καὶ ὁ Υἱὸς πῶς ἐγεννήθη. Χρόνος γὰρ οὐκ ἦν· αὐτὸς γάρ ἐστιν ὁ τῶν αἰώνων δημιουργός. Ἄγγελοι οὐ παρῆσαν· αὐτὸς γάρ ἐστιν Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα. Οὐρανὸς οὐκ ἦν· Τῷ γὰρ λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν. Ὁ ἥλιος οὐκ ἦν· αὐτὸς γὰρ ἔθετο τὸν φωστῆρα τὸν μέγαν εἰς φαῦσιν τῆς ἡμέρας. Σελήνη οὐκ ἦν, οὐδὲ ἀστέρες· Σελήνην γὰρ καὶ τοὺς ἀστέρας αὐτὸς ἐθεμελίωσεν. Ἡ γῆ οὐκ ἦν· αὐτὸς γὰρ εἶπε· Συναχθήτω τὰ ὕδατα, καὶ ὀφθήτω ἡ ξηρά. Θαυμαστῶς τοίνυν ὁ Εὐαγγελιστὴς ἐσαφήνισε τὴν ἄναρχον τοῦ Λόγου ὕπαρξιν, καὶ τὴν προαιώνιον καὶ ἀμάρτυρον τοῦ Υἱοῦ γέννησιν.

II. And the evangelist spoke as a theologian of the generation, before the ages and without witness, of the Father towards the Son, saying in the Gospels: The only-begotten Son, Who is in the bosom of the Father, He has declared Him (John 1:18). And again: Behold a voice from the heavens saying: This is My beloved Son, in Whom I am well pleased (Matt. 3:17). Without witness, then, is the generation above, before all things, because He alone was begotten of Him Who alone [begot]. And no one knows how He begot, except the Father; and how the Son was begotten. For there was no time; for He is the maker of the ages. Angels were not present; for He is the One Who makes His angels spirits (Ps. 103:4). Heaven was not; for By the word of the Lord the heavens were made firm (Ps. 32:6). The sun was not; for He set the great luminary for the shining of the day (Gen. 1:16). The moon was not, nor the stars; for He founded the moon and the stars (Ps. 8:4). The earth was not; for He said: Let the waters be gathered together, and let the dry land appear (Gen. 1:9). Wonderfully, then, did the Evangelist make plain the beginningless existence of the Word, and the generation of the Son, before the ages and without witness.

Γʹ. Τίς σε ταῦτα ἐπαίδευσεν εἰπεῖν, ὦ μακάριε Ἰωάννη; Ἡ λίμνη Γενησαρέτ; Ἀλλ' οὐ δογματίζει. Ἡ ἁλεία; Ἀλλ' οὐ θεολογεῖ. Ζεβεδαῖος; Ἀλλ' ἰδιώτης. Ἡ πατρίς; ἀλλ' εὐτελής. Ἡ κώμη; ἀλλ' ἄγροικοι, οὐ πολῖται. Οἱ Ἰουδαῖοι; Ἀλλὰ παραβάται νόμου. Νόμος; ἀλλὰ σκιὰν εἶχε. Μωϋσῆς; Ἀλλ' ἰσχνόφωνος ἦν καὶ βραδύγλωσσος. Δαβίδ; Ἀλλὰ σκώληξ καὶ οὐκ ἄνθρωπος. Πῶς οὖν εἶπας τὸ, Ἐν ἀρχῇ ἦν ὁ Λόγος; Τίς σε πρὸς τοσοῦτον ὕψος ἐμετεώρισε; Τίς τῷ νοΐ σου τοιαῦτα ἐχαρίσατο πτερά; Ἀφῆκας γὰρ τῇ πίστει τὴν γῆν, καὶ ἐγένου ὑπὲρ τὸν ἀέρα· ὑπερέβης τὸν αἰθέρα· τὰ ὑπερκόσμια οὐρανοῦ ὕψη ὑπερπέτησας· τὰ ἄνω ὑπερεπήδησας· ἀρχαγγέλους παρῆλθες· τῶν σεραφὶμ ἐξισώθης· τῷ τοῦ Δεσπότου χερουβικῷ θρόνῳ παρέστης. Ἐπτεροποιήθης τῇ πίστει· ἀπερινόητον ἐβρόντησας γέννησιν· ἀκατάληπτον ἐκήρυξας ὕπαρξιν· ἄναρχον ἐθεολόγησας τὸν Λόγον· εἶπας γάρ· Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος.

III. Who taught you to say these things, O blessed John? The lake of Gennesaret? But it does not teach doctrine. Fishing? But it does not speak of God. Zebedee? But he is unlettered. Your homeland? But it is of no account. Your village? But [its people are] rustics, not citizens. The Jews? But they are transgressors of the law. The law? But it held a shadow. Moses? But he was weak of voice and slow of tongue (Exod. 4:10). David? But [he was] a worm and no man (Ps. 21:7). How then did you say, In the beginning was the Word? Who raised you up to so great a height? Who granted such wings to your mind? For by faith you left the earth, and came to be above the air; you passed beyond the ether; you flew over the heights of heaven beyond the world; you leapt over the things above; you passed by archangels; you were made equal to the seraphim; you stood beside the Master's throne of the cherubim. You were given wings by faith; you thundered a generation that cannot be conceived; you proclaimed an existence that cannot be grasped; you spoke of the Word as God without beginning; for you said: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1).

Editors' notes and page, col. 801

Footnotes

(5) ‹anchor: ὕψη ὑπερπέτησας› · call printed in col 801 (Greek) only · note set once under col 802 (see n802.md, footnote (5)); printed under page 407

Footnotes

(5) ‹anchor: ὕψη ὑπερπτήσας (call printed in the Greek, col 801)› · call in col 802

Vatic. ὑπερυψηπέτησας.

Vatican manuscript: ὑπερυψηπέτησας ("you flew high above").

(printed under page 407)

(6) ‹anchor: Sed vilis erat› · call in col 802

Vicus, ἡ κώμη. Bethsaidam intelligit, qua natum Joannem habet Chrysostomus hom. I in Joannem. Facta est ex vico postea civitas ac πόλις, quod eam Joannes vocat cap. I, vers. 44. Sic Josephus narrat lib. XVIII Antiquit. cap. 3, quanquam etiam majores vici, urbes etiam appellarentur. Plura notat Riccardus.

"Village," ἡ κώμη. He means Bethsaida, where Chrysostom, Homily 1 on John, has John born. From a village it later became a city, a πόλις, as John calls it in chapter 1, verse 44. So Josephus relates, Antiquities book 18, chapter 3, although the larger villages were also called towns. Riccardi notes more.

(printed under page 407)

Footnotes

(7) ‹anchor: κτίσιν γνωρίσαντα (call printed in the Greek, col 804)› · call in col 803

Ἴσ. γνωρίσασαν.

Perhaps γνωρίσασαν ("[the creature] recognizing").

(printed under page 408)

Page

other: facing Latin version, not set (its full-width lines at the top, end of § III, and near the foot, 'Infern... glutierat', are Latin too)

PG 65:804

Δʹ. Μεγάλη ἡ χάρις, ἀγαπητοί. Ἄνθρωπος τριπήχυιος ὢν, εἰς τὸν οὐρανὸν τῷ νῷ καὶ τοῖς λογισμοῖς, ἅμα καὶ τῷ Λόγῳ μετῆλθεν. Ἐθεάσατο τῇ πίστει ἐκ πατρικῶν κόλπων ἀπαθῶς ἐξελθόντα, καὶ Θεὸν ἐκ Θεοῦ γεννηθέντα. Ἴδε τὸ Πνεῦμα τὸ ἅγιον σὺν Πατρὶ καὶ Υἱῷ προσκυνούμενον· τὴν Τριάδα ἐν μονάδι δοξαζομένην, καὶ ἐν τρισὶν ὑποστάσεσι διαιρουμένην, καὶ φύσει ἡνωμένην. Καὶ τῶν σεραφὶμ ὁ Εὐαγγελιστὴς εὑρέθη ἀνώτερος, ὅτι ἐκεῖνα διὰ τὴν ἀστραπὴν καλύπτει τὰ πρόσωπα, οὗτος δὲ διὰ τὴν χάριν, καὶ τὴν γέννησιν καὶ τὴν ὕπαρξιν ἐθεολόγησε.

IV. Great is the grace, beloved. A man three cubits tall passed over into heaven with his mind and his thoughts, together with the Word. By faith he beheld Him coming forth impassibly from the Father's bosom, and begotten God from God. He saw the Holy Spirit worshipped with the Father and the Son; the Trinity glorified in unity, and distinguished in three hypostases, and united in nature. And the Evangelist was found higher than the seraphim, because they cover their faces on account of the lightning (Isa. 6:2), but he, on account of the grace, spoke as a theologian both of the generation and of the existence.

Εʹ. Πάλιν δὲ τοῖς ἔργοις ἐξ οὐρανῶν ἐπὶ τὴν γῆν καταβὰς, εἶπεν· Ὁ Λόγος σὰρξ ἐγένετο. Ἴδε μυστήριον Θεοῦ, τροπῆς καὶ ἀλλοιώσεως χωρίς· ἴδε τὸν Λόγον ἐπὶ γῆς σαρκωθέντα, καὶ τῶν οὐρανῶν μὴ ἀποστάντα, ἴδε τὴν Παρθένον τεκοῦσαν, καὶ τὴν παρθενίαν μὴ φθαρεῖσαν· ἴδε γαστέρα, οὐρανοῦ πλατυτέραν· ἴδε μητέρα ἀλόχευτον, καὶ τόκον ἀνώδυνον· ἴδε ..... τικτόμενον ὡς ἄνθρωπον· ἴδε βρέφος, τὸν πρὸ αἰώνων τέλειον· ἴδε σπαργανωθέντα, τὸν προστάξει λύσαντα Λαζάρου τὰ σπάργανα· ἴδε κτίσιν γνωρίσαντα τὸν κτίσαντα· ἴδε σπήλαιον, τὸ τοῦ κόσμου ἱλαστήριον· ἴδε τὸ κτίσμα βαστάζον τὸν κτίστην· ἴδε τρεφόμενον, τὸν τρέφοντα τὴν τρέφουσαν· ἴδε μητρικῷ κόλπῳ, τὸν μὴ χωρισθέντα τοῦ πατρῴου κόλπου. Ἴδε προσκυνούμενον ὑπὸ μάγων, τὸν αἰνούμενον ὑπὸ ἀγγέλων· ἴδεν εἰς Αἴγυπτον φυγόντα σαρκὶ, τὸν κατέχοντα τὴν γῆν δρακί· ἴδεν ὕδατι βαπτιζόμενον, τὸν τὰ ὕδατα ἀπὸ γῆς πηγάσαντα· ἴδε προδοθέντα ὑπὸ μαθητοῦ διδάσκαλον· ἴδε δεθέντα, τὸν τὴν παρθενίαν τῆς μητρὸς μὴ λύσαντα· ἴδε παρεστῶτα Πιλάτῳ, τὸν ἐκ πηλοῦ Πιλάτον πλαστουργήσαντα. Ἴδεν ἐξ ἀκανθῶν στεφανωθέντα, τὸν τὴν γῆν τοῖς ἄνθεσι στέψαντα· ἴδε σταυρωθέντα ἐπὶ γῆς, τὸν ὑψωθέντα ἐν οὐρανοῖς· ἴδε ἐν τάφῳ νεκρὸν, τὸν ἐκ τάφου τοὺς νεκροὺς ἐγείραντα· ἴδεν ἀναστάντα, τὸν τὴν ἀνάστασιν προμηνύσαντα· ἴδεν εἰς ᾅδην κατελθόντα, τὸν εἰς οὐρανοὺς ἀνελθόντα. Ἅδης γὰρ ἐξέμεσεν, ὃν ἀγνοῶν κατέπιεν.

V. And coming down again from the heavens to the earth by way of the works, he said: The Word was made flesh (John 1:14). He saw the mystery of God, without turning and alteration; he saw the Word made flesh on earth, and not departed from the heavens; he saw the Virgin giving birth, and her virginity not destroyed; he saw a womb wider than heaven; he saw a mother without childbed, and a birth without pain; he saw ..... being born as a man; he saw an infant, the One perfect before the ages; he saw Him wrapped in swaddling bands, the One Who by command loosed the grave-bands of Lazarus (John 11:44); he saw a creature making known the One Who created it; he saw a cave, the propitiatory of the world; he saw the creature carrying the Creator; he saw being fed the One Who feeds her who feeds Him; he saw in a mother's bosom the One not separated from the Father's bosom. He saw worshipped by Magi (Matt. 2:11) the One praised by angels; he saw fleeing into Egypt in the flesh the One Who holds the earth in His hand (Isa. 40:12); he saw baptized in water the One Who made the waters spring from the earth; he saw the teacher betrayed by a disciple; he saw bound the One Who did not loose His mother's virginity; he saw standing before Pilate the One Who fashioned Pilate from clay. He saw crowned with thorns the One Who crowned the earth with flowers; he saw crucified on earth the One exalted in the heavens; he saw dead in a tomb the One Who raised the dead from the tomb; he saw risen the One Who foretold the resurrection; he saw gone down into hell the One Who went up into the heavens. For hell vomited up the One whom it had swallowed in ignorance.

Ϛʹ. Καὶ τίς ἐστιν ἄρα ὃν ἴδεν; Τίς; Ὁ κλίνας τοὺς οὐρανοὺς, καὶ κατελθὼν ἀψοφητί· ὁ λαθὼν τὰς ἄνω δυνάμεις· ὁ μὴ γυμνώσας τὸν πατρικὸν θρόνον, σαρκωθεὶς ἐκ Παρθένου· ἐν οὐρανοῖς ἀμήτωρ, ἐκ Θεοῦ Θεὸς, καὶ ἐπὶ γῆς ἐκ μητρὸς, Παρθένου υἱὸς, ὁ φιλάνθρωπος δι' ἀνθρώπους ἐνανθρωπήσας· ὁ τὴν ἀμόλυντον γαστέρα τῇ οἰκήσει ἁγιάσας· ὁ τὰς λαγόνας ἐλευθερώσας· ὁ τὰς τῆς φύσεως γονὰς εὐλογήσας· ὁ τὰς παρθενικὰς ὠδῖνας σφραγίσας· ὁ τόπους οὐρανῶν μὴ χωρήσας, καὶ μήτραν οὐ στενοχωρήσας· ὁ πρὸ αἰώνων τοὺς αἰῶνας δημιουργήσας.

VI. And who, then, is He whom he saw? Who? He Who bowed the heavens, and came down (Ps. 17:10) without a sound; He Who escaped the notice of the powers above; He Who did not leave the Father's throne bare when He was made flesh of a Virgin; in the heavens without mother, God from God, and on earth from a mother, Son of a Virgin; He Who, loving mankind, became man for men's sake; He Who sanctified the undefiled womb by His dwelling; He Who set the loins free; He Who blessed the generative powers of nature; He Who sealed the virgin's birth-pangs; He Who was not contained by the places of the heavens, and did not find a womb too narrow; He Who before the ages made the ages.

Editors' notes and page, col. 804

Page

running head: S. PROCLI CP. EPISCOPI (page head across 803–804; column number 804)
marginal letters: A ‹Δ΄. Μεγάλη ἡ χάρις›; B ‹τὸν Λόγον ἐπὶ γῆς σαρκωθέντα›; C ‹σαντα· ἴδε προδοθέντα›; D ‹τοὺς οὐρανοὺς, καὶ κατελθὼν›
old-edition numerals: (none)

PG 65:805

ὁ λόγῳ τὸν κόσμον μετ' ἐξουσίας ἐκτελέσας· ὁ τοῦ Πατρὸς ἄῤῥητος Λόγος· ὁ τοῦ γεννήσαντος ὁμοούσιος Υἱός· ὁ ἄναρχος, καὶ ἀρχὴν μὴ δεχόμενος, καὶ ἀρχὴν τοῦ εἶναι λαβών. Παράδοξα τὰ θαύματα, ἀγαπητοί· ὅτι ὁ ἐν οὐρανῷ θρόνος οὐκ ἐκενώθη, καὶ ὁ ἐπὶ γῆς κόσμος ἐσώθη. Ταῦτα πάντα περιέχουσιν οἱ πέντε λόγοι τοῦ μεγάλου βροντολόγου εὐαγγελιστοῦ Ἰωάννου. Διὰ τοῦτο θανατωθήτωσαν Ἕλληνες, καταργηθήτωσαν Ἰουδαῖοι· αἰσχυνέσθωσαν Σαμαρεῖται, διασκορπισθήτωσαν Μανιχαῖοι· ἀπολέσθωσαν αἱρετικοὶ, καὶ πάντες οἱ ἐχθροὶ τῆς ἀμωμήτου καθολικῆς καὶ ἀποστολικῆς Ἐκκλησίας· ὅτι πάντων ἐκείνων ἡ ἐλπὶς εἰς πτῶσιν καὶ ἀπώλειαν, ἡ δὲ ἡμετέρα ἐλπὶς εἰς ἀνάστασιν, καὶ εἰς ζωὴν αἰώνιον· διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι ἡ δόξα, καὶ τιμὴ, καὶ τὸ κράτος, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

He Who by a word brought the world to completion with authority; the ineffable Word of the Father; the Son consubstantial with Him Who begot Him; He Who is without beginning, and admits no beginning, and yet has taken a beginning of being. Paradoxical are the wonders, beloved: that the throne in heaven was not emptied, and the world on earth was saved. All these things the five sayings of John, the great evangelist who speaks in thunder, contain. Therefore let the Greeks be put to death, let the Jews be brought to nothing; let the Samaritans be ashamed, let the Manichees be scattered; let the heretics perish, and all the enemies of the blameless Catholic and Apostolic Church; for the hope of all those is for falling and destruction, but our hope is for resurrection, and for eternal life; through our Lord Jesus Christ, with Whom to the Father and to the Holy Spirit be the glory, and honour, and might, unto the ages of ages. Amen.

ΛΟΓΟΣ ΙϚʹ.

ORATION XVI.

Εἰς τὴν ἁγίαν Πεντηκοστήν.

On holy Pentecost.

Αʹ. Σήμερον, ἀγαπητοὶ, ἐπεφοίτησε τοῦ ἁγίου Πνεύματος ἡ χάρις, ἀρξαμένη μὲν ἀπὸ τῆς σήμερον ἡμέρας· αὐξανομένη δὲ μέχρι τῆς σήμερον ἡμέρας μεγαλύνεται. Ἔλαμψεν ἡ τοῦ ἁγίου Πνεύματος χάρις, καὶ ἐξαίφνης εὔλαλα τῶν ἀλάλων τὰ στόματα· καὶ τῶν ἀπαιδεύτων αἱ γλῶτται ἐστομώθησαν· καὶ τῶν ἁλιέων αἱ καρδίαι πρὸς θάρσος μετεβλήθησαν. Διὸ καὶ τὴν πτωχεύσασάν μου διάνοιαν ἐξαρπάζει δειλίας ἡ σήμερον ἐπιφοιτήσασα ἐξ οὐρανοῦ χάρις. Οὕτως γὰρ πρὸ τῆς παρουσίας τοῦ Πνεύματος δειλιῶν ὁ Πέτρος, ἐπὶ παιδίσκης ἠρνήσατο τὸν Δεσπότην· μετὰ δὲ τὴν κάθοδον τοῦ Πνεύματος, ἐπὶ δήμων καὶ βασιλέων μετὰ τοῦ θάρσους ὡμολόγει κράζων· Οὐ δυνάμεθα ἡμεῖς ἃ ἠκούσαμεν καὶ εἴδομεν μὴ λαλεῖν. Ὅθεν καὶ μέθην τὴν τοῦ ἁγίου Πνεύματος εὐγλωττίαν Ἰουδαῖοι ἐνόμισαν, λέγοντες· Ὅτι γλεύκους μεμεστωμένοι εἰσίν. Ἀντερητόρευσε δὲ πρὸς αὐτοὺς ὁ Πέτρος, ὃ καὶ τῆς ὥρας τῶν δοκίμων διὰ Τριάδος βεβαιουμένων. Ἐπειδὴ γὰρ τῇ τρίτῃ ὥρᾳ ὁ σταυρὸς ἐῤῥιζώθη, καὶ τρίτῃ τὸ Πνεῦμα τὸ ἅγιον ἐν εἴδει πυρὸς ἐπὶ τοὺς ἀποστόλους ἐκάθησε, μηνύον ὅτι Θεὸς τὸ Πνεῦμα. Ὁ γὰρ Θεὸς ἡμῶν πῦρ καταναλίσκον ἐστί. Καὶ ἡ μὲν παρουσία τοῦ Πνεύματος, ὡς ὑετὸς ἐπὶ πόκον ἐγένετο, ἐπειδὴ οἰκονομίας ἦν σύμβολον. Ἐπὶ δὲ τοῦ Πνεύματος, ἵνα δειχθῇ ὅτι Θεὸς τὸ Πνεῦμα ὑπάρχει, Ἦχος ἐκ τοῦ

I. Today, beloved, the grace of the Holy Spirit has come upon us, beginning indeed from this present day, and growing until this present day it is magnified. The grace of the Holy Spirit shone forth, and suddenly the mouths of the speechless were eloquent; and the tongues of the unlettered were given an edge; and the hearts of the fishermen were changed to boldness. Therefore the grace that has come down today from heaven snatches my impoverished mind too out of timidity. For thus, before the coming of the Spirit, Peter in his timidity denied the Master before a serving-girl (Matt. 26:69); but after the descent of the Spirit, before peoples and kings, he confessed with boldness, crying out: We cannot but speak the things which we have heard and seen (Acts 4:20). Whence the Jews even took the eloquence of the Holy Spirit for drunkenness, saying: They are filled with new wine (Acts 2:13). But Peter answered them in a speech, [an answer] in which even the hour of things proved is confirmed through the Trinity. For since at the third hour the cross was rooted, and at the third [hour] the Holy Spirit in the form of fire sat upon the apostles, showing that the Spirit is God. For our God is a consuming fire (Heb. 12:29). And the coming of the Spirit took place like rain upon a fleece (Ps. 71:6), since it was a symbol of the dispensation. But in the case of the Spirit, so that it might be shown that the Spirit is God, A sound from

Editors' notes and page, col. 805

Footnotes

(8) · call in col 806

Exscripta est ex vetusto codice Cryptae ferratae. Tota adversus Macedonianos ac Eunomianos decurrit, variis Scripturae locis Spiritus sancti divinitatem probans. Id enim illi contendebant, non haberi ex Scriptura, eum Deum esse.

It was copied from an ancient codex of Grottaferrata. The whole of it runs against the Macedonians and Eunomians, proving the divinity of the Holy Spirit from various places of Scripture. For they maintained that it is not found in Scripture that he is God.

(printed under page 409)

(9) ‹anchor: διὰ Τριάδος βεβαιουμένων (call printed in the Greek, col 805)› · call in col 806

Leg. ᾧ τὸ δόκιμον βεβαιούμενον.

Read: ᾧ τὸ δόκιμον βεβαιούμενον ("by whom the proven [time] is confirmed").

(printed under page 409)

(10) ‹anchor: τοῦ Πνεύματος (call printed in the Greek, col 805)› · call in col 806

Leg. Σωτῆρος.

Read: Σωτῆρος ("of the Saviour").

(printed under page 409)

(11) ‹anchor: probatum tempus› · call in col 806

A quo etiam probatum tempus, etc. Mera barbaries est, quod habet textus, levi, quam feci, mutatione sanandus. Ex hora itaque tertia, quae hora fuit crucis juxta Marcum XV, 25, congruum ostendit tempus adventus Spiritus sancti, excluditque ab eo Judaeorum calumniam de ebrietate, cum Judaeis, non nisi hora sexta, sabbatis ac festis diebus prandere moris esset, uti Josephus in Vita sua.

"By whom also the time was proved," etc. What the text has is sheer barbarism, to be healed by the slight change I have made. So from the third hour, which according to Mark 15:25 was the hour of the cross, he shows the fitting time of the Holy Spirit's coming, and rules out the Jews' slander of drunkenness, since it was the Jews' custom on sabbaths and feast days not to take their meal until the sixth hour, as Josephus says in his Life.

(printed under page 409)

(12) ‹anchor: in vellus fuit› · call in col 806

Salvatoris adventus. Cogor aliquid praesumere, ac mutare nomen Spiritus, Πνεύματος· in quo palam videatur errasse antiquarius. Sequentia enim ἐπὶ δὲ τοῦ Πνεύματος aperte indicant comparare auctorem adventum Spiritus, alterius adventui; nempe Filii ac Verbi, qui ita quietus fuerit, eo quod ad oeconomiam veniret, id est, ad sumendam [illegible] ea suaviter ac mirabili incli- (continues)

"The coming of the Saviour." I am forced to presume something and to change the name "Spirit," Πνεύματος, in which the copyist plainly seems to have erred. For what follows, ἐπὶ δὲ τοῦ Πνεύματος, clearly shows that the author compares the coming of the Spirit with another coming, namely that of the Son and Word, which was so quiet because he came for the economy, that is, to take [illegible] it sweetly and with wonderful (continues)

(printed under page 409)

Page

other: facing Latin version, not set

PG 65:808

οὐρανοῦ ἐγένετο ὥσπερ φερομένης πνοῆς βιαίας· Καὶ ὅτι Θεὸς τὸ πνεῦμα, διδάχθητι. Ἡσαΐας γάρ φησιν· Εἶδον τὸν Κύριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου· καὶ τὰ σεραφὶμ εἱστήκεισαν κύκλῳ αὐτοῦ. Καὶ εἶπε πρός με· Τίς πορεύσεται πρὸς τὸν λαὸν τοῦτον, καὶ τίνα ἀποστελῶ πρὸς αὐτόν; ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσι τοῖς ὀφθαλμοῖς αὐτῶν, καὶ τοῖς ὠσὶν αὐτῶν ἀκούσωσι, καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσωμαι αὐτούς. Θέλεις οὖν γνῶναι, πνευματομάχε, ὅτι Πνεῦμα ἵδρευσεν ἐπὶ τοῦ θρόνου τοῦ ὑψηλοῦ καὶ ἐπηρμένου; Ἄκουσον Παύλου τοῦ ἀποστόλου, καὶ πείσθητι. Παρεπέμφθη τῷ Νέρωνι ἐπὶ τὴν Ῥώμην· κατέλαβε τὰ ἐκεῖ πλήθη τῶν Ἰουδαίων· ἐδίδασκεν αὐτοὺς τὸν λόγον τῆς σωτηρίας. Οἱ μὲν ἐπείθοντο, οἱ δὲ ἠπίστουν. Ἀσύμφωνοι δὲ ὄντες πρὸς ἀλλήλους, ἀπελύοντο· εἰπόντος τοῦ Παύλου ῥῆμα ἕν· Καλῶς εἶπε τὸ Πνεῦμα τὸ ἅγιον περὶ ὑμῶν διὰ Ἡσαΐου τοῦ προφήτου· Ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε. Ὁρᾷς ὅτι Κύριος καὶ Θεὸς τὸ Πνεῦμα τὸ ἅγιον; ποῦ γὰρ οὐχ εὑρήσεις τὸ Πνεῦμα ἐν τῇ Τριάδι πανταχοῦ δοξαζόμενον ἐν τῷ νόμῳ; Ἄκουσον τοῦ προφήτου λέγοντος· Τῷ λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν.

heaven, as of a violent wind borne along (Acts 2:2). And be taught that the Spirit is God. For Isaiah says: I saw the Lord sitting upon a throne high and lifted up; and the seraphim stood round about Him. And He said to me: Who will go to this people, and whom shall I send to it? For the heart of this people has grown thick, and with their ears they have heard heavily, and they have shut their eyes, lest they should see with their eyes, and hear with their ears, and understand with their heart, and turn, and I should heal them (Isa. 6:1–2, 8–10). Do you wish, then, to know, you fighter against the Spirit, that the Spirit was seated upon the throne high and lifted up? Hear Paul the apostle, and be persuaded. He was sent to Nero at Rome; he found the multitudes of the Jews there; he taught them the word of salvation. Some believed, and others disbelieved. And being in disagreement with one another, they departed, after Paul had spoken one word: Well did the Holy Spirit speak about you through Isaiah the prophet: Hearing you shall hear, and shall not understand (Acts 28:24–27; Matt. 13:15). Do you see that the Holy Spirit is Lord and God? For where will you not find the Spirit glorified everywhere in the Trinity in the law? Hear the prophet saying: By the word of the Lord the heavens were made firm, and by the spirit of His mouth all their power (Ps. 32:6).

Βʹ. Ἀλλ' ἐν τῇ χάριτι, ἡνίκα ἐπὶ τὸ σωτήριον βάπτισμα ὁ Σωτὴρ παρεγένετο, ὁ Πατὴρ ἄνωθεν τῷ Υἱῷ ἐμαρτύρει, καὶ τὸ Πνεῦμα τὸ ἅγιον ἐν εἴδει περιστερᾶς παρεγένετο. Τοῦτο τὸ Πνεῦμα σήμερον ἐν εἴδει πυρὸς ἐκάθησεν ἐφ' ἕκαστον τῶν ἀποστόλων. Ὁρᾷς ὅτι καὶ θρόνοι οἱ ἀπόστολοι; Ὁ Θεὸς γὰρ, φησὶ, κάθηται ἐπὶ θρόνου ἁγίου αὐτοῦ. Τοῦτο τὸ Πνεῦμα Ἀνανίαν ψευσάμενον ἐθανάτωσε. Τοῦτο τὸ Πνεῦμα διανέμει τῶν ἀγαθῶν τὰ χαρίσματα, Διαιροῦν ἰδίᾳ καθὼς βούλεται. Τούτου τοῦ Πνεύματος πλησθεὶς Παῦλος ὁ ἀπόστολος. Ἐλύμαν τὸν μάγον ἐσκότισε. Τοῦτο τὸ Πνεῦμα Γαβριὴλ τῇ Μαρίᾳ εὐηγγελίσατο, λέγων· Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι. Αὐτὸ καὶ νῦν ἐπέλθῃ ἐφ' ἡμᾶς καὶ εὐλογήσῃ. Τοῦτο γὰρ συναναμίγνυται τῷ ὕδατι, καὶ χωνεύει τὰς ἁμαρτίας ὡς πῦρ, καὶ τοὺς νεωφωτίστους λαμπρύνει ὡς φῶς, καὶ ἡμᾶς ἐλεεῖ ὡς Θεός· ὅτι αὐτῷ πρέπει δόξα καὶ κράτος, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

II. But in the time of grace, when the Saviour came to the saving baptism, the Father bore witness to the Son from above, and the Holy Spirit came in the form of a dove (Luke 3:22). This Spirit today in the form of fire sat upon each of the apostles (Acts 2:3). Do you see that the apostles too are thrones? For God, it says, sits upon His holy throne (Ps. 46:9). This Spirit put Ananias to death when he lied (Acts 5:4). This Spirit distributes the gifts of good things, Dividing to each severally as He wills (1 Cor. 12:11). With this Spirit Paul the apostle was filled. He struck Elymas the magician with darkness (Acts 13:11). This Spirit Gabriel announced to Mary as good news, saying: The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you (Luke 1:35). May He come now too upon us, and bless us. For He mingles Himself with the water, and melts away sins like fire, and makes the newly enlightened shine like light, and has mercy on us as God; for to Him belong glory and might, unto the ages of ages. Amen.

Editors' notes and page, col. 808

Page

running head: S. PROCLI CP. EPISCOPI (page head across 807–808; column number 808, partly broken in the scan)
marginal letters: A ‹οὐρανοῦ ἐγένετο ὥσπερ›; B ‹τῷ Νέρωνι ἐπὶ τὴν Ῥώμην›; C ‹πτισμα ὁ Σωτὴρ παρεγένετο›; D ‹ὡς πῦρ, καὶ τοὺς νεωφωτίστους›
old-edition numerals: (none)
other: the stop after Παῦλος ὁ ἀπόστολος is printed as a full stop (the sense runs on to Ἐλύμαν); set as printed. ἐκάθησεν as printed (cf. ἐκάθησε in col. 805). Scripture references from the page-foot list printed under the facing Latin (col. 807: Act. II, 2; Isa. VI, 1, 2, 8-10; Matth. XIII, 15; Act. XXVIII, 27; Act. XXVIII, 24-26; Psal. XXXII, 6; Luc. III, 22; Act. II, 3; Psal. XLVI, 9; Act. V, 4; I Cor. XII, 11; Act. XIII, 11; Luc. I, 35). Editor's notes (11), (12) at the page foot (on the hour of Pentecost and the conjecture Σωτῆρος) not set.

PG 65:809

ΛΟΓΟΣ ΙΖʹ.

ORATION XVII.

Ἐγκώμιον εἰς τὸν ἅγιον πρωτομάρτυρα Στέφανον.

Encomium on the holy protomartyr Stephen.

Α. Ὁ μὲν αἰσθητὸς ἥλιος ὑπὲρ γῆν ἀνατέλλων, ἀρκτοῦρον, καὶ ὠρίωνα, καὶ πλειάδα, ἢ καὶ αὐτὸν τὸν ἑωσφόρον παρανατέλλοντα ἔχει· ὁ δὲ τῆς δικαιοσύνης ἥλιος ἐκ κόλπων παρθενικῶν ἀναλάμψας, τὰς μὲν ἀστρῴας χορείας, εἰς συνδρομὴν φωτὸς οὐκ ἐπιδέχεται, Στέφανον δὲ τὸν πρωτομάρτυρα συνανατολέα τῶν ἀθανάτων ἀκτίνων πεποίηται. Ἐκεῖνος μὲν τὴν ἀρκτῴαν εἰς τὴν νοτιαίαν τρίβον ἐλαύνων, ποτὲ μὲν συστέλλει, ποτὲ δὲ πλατύνει τῆς ἡμέρας τὰ μέτρα· οὗτος δὲ, τῇ πρὸς ἡμᾶς ἐξ οὐρανῶν ἐπιδημίᾳ τὴν δικαιοσύνην αὐξήσας, ἀμίαντον καὶ ἀμείωτον τὸ ταύτης ἐτήρησε φέγγος· ἐκεῖνος νυκτὸς διάδοχος, οὗτος θανάτου ἀντίπαλος· ἐκεῖνος σκότους φυγαδευτὴς, οὗτος ἁμαρτίας ἀνατροπεύς· ἐκεῖνος δωδεκάωρον φέγγει, οὗτος δι' αἰῶνος ἀστράπτει. Ἐκεῖνος δι' ἀστέρων ὁδεύει, οὗτος δι' ἀποστόλων ἐκλάμπει· ἐκεῖνος διὰ καιρῶν καὶ χρόνων περιέρχεται, οὗτος διὰ προφητῶν καὶ εὐαγγελιστῶν κηρύττεται· ἐκεῖνος τὰς ὥρας τῷ δρόμῳ ὑφαίνει, οὗτος τῷ λόγῳ τὰς ἐκκλησίας μεγαλύνει. Ἐκεῖνον ἐπὶ ἅρματος οἱ ζωγράφοι ἐπιβεβηκότα γράφουσι, τοῦτον οἱ θεολόγοι ἐπὶ φάτνης ἀναπαυόμενον διαγγέλλουσι·. φάτνης, τὸν οὐρανὸν μιμουμένης· φάτνης τοῦ χερουβὶμ παρισουμένης· φάτνης, τῷ ἀῤῥήτῳ θρόνῳ συγκρινομένης· φάτνης, τὴν λογικὴν τροφὴν περιεχούσης· φάτνης, τὴν τοῦ παντὸς ζωὴν ὑποδεξαμένης· φάτνης, τὸν τὰ πάντα βαστάζοντα βασταζούσης· φάτνης, πάσης ὁμοῦ τῆς κτίσεως πλατυτέρας (ὃν γὰρ ἡ κτίσις οὐ χωρεῖ, τοῦτον ἡ φάτνη διὰ τὴν χάριν ἐχώρησε)· φάτνης, ὑπὸ ἀστέρος ἡμεροδρόμου μηνυομένης· φάτνης, ἐν ἑαυτῇ τὸ θυσιαστήριον προδιαγραφούσης· φάτνης, Ἐκκλησίαν τὸ σπήλαιον ἀποτελεσάσης.

1. The sun of the senses, rising above the earth, has Arcturus and Orion and the Pleiades, or even the morning star itself rising alongside it; but the Sun of righteousness, shining forth from virginal bosoms, does not admit the starry choirs to a concourse of light, but has made Stephen the protomartyr the co-riser of His immortal rays. That one, driving from the northern to the southern track, now contracts and now widens the measures of the day; but this One, having increased righteousness by His sojourn with us from heaven, kept its radiance undefiled and undiminished. That one is the successor of night, this One the adversary of death; that one the banisher of darkness, this One the overthrower of sin; that one shines for twelve hours, this One flashes through the age. That one journeys through the stars, this One shines out through the apostles; that one goes round through seasons and times, this One is proclaimed through prophets and evangelists; that one weaves the hours by its course, this One magnifies the churches by His word. That one the painters depict mounted upon a chariot; this One the theologians announce resting in a manger: a manger imitating heaven; a manger made equal to the cherubim; a manger compared with the ineffable throne; a manger holding the rational food; a manger that received the life of the universe; a manger bearing Him Who bears all things; a manger broader than all creation together (for Him Whom creation does not contain the manger contained, through grace); a manger made known by a day-running star; a manger foreshadowing the altar in itself; a manger that made the cave a Church.

Βʹ. Δεῦτε τοίνυν, καὶ ἡμεῖς τοὺς εὐσεβεῖς μάγους ζηλώσωμεν, καὶ τὴν Ἐκκλησίαν ἀντὶ τῆς Βηθλεὲμ κατανοήσωμεν· ἀντὶ τοῦ σπηλαίου τὸ ἱερατικὸν ἀσπασώμεθα βῆμα· ἀντὶ τῆς φάτνης τὸ θυσιαστήριον προσκυνήσωμεν· ἀντὶ τοῦ βρέφους περιπτυξώμεθα τὸν διὰ τοῦ βρέφους εὐλογούμενον ἄρτον· ἐφ' ἅπασι δὲ τούτοις τὸν ὑπὸ τοῦ Στεφάνου σήμερον καταγγελλόμενον Βασιλέα δοξάσωμεν. Ὢ ξένου Βασιλέως παράδοξα πράγματα! Χθὲς ἐτέχθη, καὶ σήμερον αὐτῷ Στέφανος προσηνέχθη· Στέφανος, ὁ φερώνυμος μάρτυς· Στέφανος, ὁ ἔμψυχος στέφανος· Στέφανος, τὸ αὐτόπλεκτον διάδημα· Στέφανος, τὸ αὐτοχάλκευτον περίθεμα· Στέφανος, τὸ αὐτοφυὲς τῆς ἰδίας κορυφῆς

2. Come then, let us too emulate the pious magi, and consider the Church in place of Bethlehem; in place of the cave let us greet the priestly sanctuary; in place of the manger let us venerate the altar; in place of the infant let us embrace the bread blessed through the Infant; and over all these let us glorify the King proclaimed today by Stephen. O the paradoxical deeds of a strange King! Yesterday He was born, and today Stephen was offered to Him: Stephen, the martyr true to his name; Stephen, the living crown; Stephen, the self-woven diadem; Stephen, the self-forged circlet; Stephen, the self-grown [ornament] of his own head

Editors' notes and page, col. 809

Footnotes

(13) · call in col 810

Praeter alios codices quos citat Riccardus, etiam Seguierianus Procli hanc orationem habet. Stylus universus ac compositio Proclum loquitur; cujus nihil praeferebat, quam ei in Stephanum alteram abrogavi, ac legitimo auctori restitui. — Malui scilicet eam Asterii orationem seorsim edere, ac reliquis ejusdem sancti Patris jam editis adjicere, quam confundere cum Procli orationibus, quibuscum nihil commune habet. Adverterat ipse Riccardus (pag. 496) nullos habere Procli characteres; nullas antitheses, Proclo satis familiares, nullam parono[m]asiam, non pressas sententias, nec sacrae Scripturae flosculos inspersos: ut sola codicum antiquitate persuasus ei ascripserit. . . . Photius ergo in sua Bibliotheca (cod. CCLXXI) sermonem hunc ut Asterii defloravit; totusque Asterii reliquis stylo ac omnibus consentit. — Haec Combefisius in Auctar. nov. tom. I, pag. 299, ubi exstat laudata Oratio in sanctum Stephanum Asterio asserta, quae in editione Riccardi sub nomine sancti Procli habetur pagg. 485-495; estque num. XVII.

Besides the other codices that Riccardi cites, the Séguier codex of Proclus also has this oration. Its whole style and composition speak of Proclus; whereas the other one on Stephen showed nothing of him, and I have taken it from him and restored it to its rightful author. — I preferred, that is, to publish that oration of Asterius separately and add it to the already published remains of that holy Father, rather than mix it with the orations of Proclus, with which it has nothing in common. Riccardi himself had noticed (p. 496) that it has none of Proclus's marks: none of the antitheses so familiar to Proclus, no paronomasia, no compressed sentences, no little flowers of Holy Scripture strewn in; so that he ascribed it to him persuaded only by the age of the codices. . . . Photius therefore, in his Bibliotheca (cod. 271), excerpted this sermon as Asterius's; and it agrees wholly with the rest of Asterius in style and everything else. — So Combefis in the Auctarium novum, vol. I, p. 299, where the said Oration on Saint Stephen, claimed for Asterius, is found; in Riccardi's edition it stands under the name of Saint Proclus, pp. 485–495, and is no. XVII.

(printed under page 411)

(14) · call in col 810

Vat. cod. προανατ.

Vatican codex: προανατ[…] (abbreviated as printed).

(printed under page 411)

Page

other: facing Latin version, not set

PG 65:812

στεφάνωμα· Στέφανος, τὸ πολυανθὲς τῆς πίστεως βλάστημα· Στέφανος, τὸ τῆς ἀγάπης εὐωδέστατον ῥόδον· Στέφανος, τὸ τῆς ἐλπίδος ἀμάραντον ἄνθος· Στέφανος, ὁ τῆς χάριτος εὐθαλέστατος στάχυς· Στέφανος ὁ τῆς ἀειζώου ἀμπέλου τὸ πολυφόρον κλῆμα· Στέφανος, τῆς ἀθανασίας ὁ μελίστακτος βότρυς· Στέφανος, ἡ τοῦ σταυρωθέντος οὐρανομήκης παραφυάς· Στέφανος, παντὸς ἀγαθοῦ ἔργου καὶ λόγου τὸ πλήρωμα· Στέφανος, ὁ τῆς ὁμολογίας ἀκαθαίρετος πύργος· Στέφανος, ὁ τῆς ὑπομονῆς ἀσάλευτος πρόβολος· Στέφανος, ὁ τῆς ἐγκρατείας σταυροφόρος ὁπλίτης· Στέφανος, ὁ τῆς εὐσεβείας ἀήττητος στρατιώτης· Στέφανος, ὁ ἔμψυχος στρατηλάτης· Στέφανος, ὁ κατὰ τῶν χριστοκτόνων θαρσαλαῖος ῥήτωρ. Ἔκαμον, ἔκαμον πλέκων τῷ Στεφάνῳ τὸν στέφανον, καὶ οὐδέ πω τῆς πλοκῆς ἐφηψάμην. Τῇ θείᾳ τοίνυν Γραφῇ τὸν Στέφανον στεφανῶσαι παραχωρήσωμεν.

crowning; Stephen, the many-flowered shoot of faith; Stephen, the most fragrant rose of love; Stephen, the unfading flower of hope; Stephen, the most luxuriant ear of grace; Stephen the fruitful branch of the ever-living vine; Stephen, the honey-dripping cluster of immortality; Stephen, the heaven-high offshoot of the Crucified; Stephen, the fullness of every good work and word; Stephen, the impregnable tower of confession; Stephen, the unshaken bulwark of endurance; Stephen, the cross-bearing hoplite of continence; Stephen, the unconquered soldier of piety; Stephen, the living general; Stephen, the bold orator against the slayers of Christ. I have grown weary, grown weary weaving the crown for Stephen, and have not yet even touched the weaving. Let us therefore yield to the divine Scripture to crown Stephen.

Γʹ. Στέφανος γὰρ, φησὶ, πλήρης χάριτος καὶ δυνάμεως ἐποίει σημεῖα καὶ τέρατα μεγάλα ἐν τῷ λαῷ. Πῶς ἐπαινέσω τὸν Στέφανον, ὃν ἡ χάρις τοῖς οἰκείοις δακτύλοις ἐπλέξατο; τί χαρίσωμαι τῷ Στεφάνῳ, πᾶσαν κεφαλὴν μαρτύρων στεφανοῦντι; τί δύναμαι προσθῆναι τῷ τῇ χάριτι πεπλεγμένῳ στεφάνῳ; ποίῳ λόγῳ κοσμήσω τὸν παντὸς φαιδρότερον κόσμου; ποίοις ῥήμασι θαυμάσω τὸν μυρίοις κομῶντα τοῖς θαύμασι; Στέφανος γὰρ, φησὶ, πλήρης χάριτος καὶ δυνάμεως, ἐποίει σημεῖα καὶ τέρατα μεγάλα ἐν τῷ λαῷ. Χάρις καὶ δύναμις τῷ Στεφάνῳ τὸν στέφανον ἔπλεκον· ἐξ ἑκατέρας χειρὸς πρὸς τὸν ἀγῶνα τὸν καλὸν συνετίθετο. Ἡ μὲν πρὸς τὴν πίστιν αὐτὸν, ἡ δὲ πρὸς τὸ μαρτύριον ἥρμοζεν. Ἡ μὲν πρὸς τὴν διακονίαν, ἡ δὲ πρὸς τὸν λόγον ὡδήγησεν. Ἡ μὲν πρὸς παῤῥησίαν, ἡ δὲ πρὸς ὑπομονὴν διεῤῥύθμιζεν. Ἡ μὲν πρὸς θαύματα, ἡ δὲ πρὸς κατορθώματα παρεσκεύαζεν. Χάρις καὶ δύναμις, ὁμότιμον φύτευμα· χάρις καὶ δύναμις, ὁμόχρονον βλάστημα· χάρις καὶ δύναμις, ὁμόῤῥιζον κλάδευμα· χάρις καὶ δύναμις, ὁμοδίαιτος συζυγία· χάρις καὶ δύναμις, τὸ διττὸν τῆς πίστεως μόσχευμα· χάρις καὶ δύναμις, ὁμόηχος συμφωνία· χάρις καὶ δύναμις, οἱ καλλιβλέφαροι τῆς ὀρθοδοξίας ὀφθαλμοί· χάρις καὶ δύναμις, οἱ δίδυμοι τῆς Ἐκκλησίας μασθοί· χάρις καὶ δύναμις, αἱ ὁμόσκηνοι τοῦ Χριστοῦ στρατιώτιδες· χάρις καὶ δύναμις, οἱ τοῦ Στεφάνου ἄγρυπνοι φύλακες. Στέφανος γὰρ, φησὶ, πλήρης χάριτος καὶ δυνάμεως.

3. For Stephen, it says, full of grace and power, did signs and great wonders among the people (Acts 6:8). How shall I praise Stephen, whom grace wove with her own fingers? What shall I bestow on Stephen, who crowns every head of the martyrs? What can I add to the crown woven by grace? With what word shall I adorn him who is brighter than the whole world? With what sayings shall I admire him who is luxuriant with countless wonders? For Stephen, it says, full of grace and power, did signs and great wonders among the people. Grace and power wove the crown for Stephen; from either hand he was fitted out for the good contest. The one fitted him for faith, the other for martyrdom. The one guided him to the ministry, the other to the word. The one ordered him for boldness of speech, the other for endurance. The one prepared him for wonders, the other for noble deeds. Grace and power, a planting of equal honour; grace and power, a shoot of equal age; grace and power, a branch from one root; grace and power, a yoke sharing one life; grace and power, the twofold graft of faith; grace and power, a harmony sounding as one; grace and power, the fair-lidded eyes of orthodoxy; grace and power, the twin breasts of the Church; grace and power, the tent-sharing soldiers of Christ; grace and power, the sleepless guards of Stephen. For Stephen, it says, was full of grace and power.

Δʹ. Θυμιατήριον τῆς χάριτος ἦν ὁ Στέφανος, τὸ τῆς ἁγιωσύνης περιπνέον θυμίαμα. Πηγὴ ἦν τῆς χάριτος, ἀεννάοις ἀρετῆς πλημμυρῶν τοῖς νάμασι. Νεῖλος ἦν τῆς χάριτος, τῷ τῆς εὐσεβείας περιβλύζων ῥεύματι. Ἀθλητὴς ἦν τῆς χάριτος, πρὸς πᾶσαν ἀνταγωνιστῶν ἀντιφερόμενος δύναμιν. Στρατιώτης ἦν τῆς χάριτος, πρὸς πᾶσαν τῶν ἐναντίων μηχανὴν, τῶν τε θορύβων τὰ παντοῖα, καὶ τὴν ἐπανάστασιν ἐπιφερόμενος· ἀπαντῶν τοῖς τοξεύμασι· τοῖς διωγμοῖς ἐγκαρτερῶν·

4. Stephen was a censer of grace, breathing out the incense of holiness. He was a spring of grace, overflowing with ever-running streams of virtue. He was a Nile of grace, gushing all around with the stream of piety. He was an athlete of grace, setting himself against every power of the adversaries. He was a soldier of grace, bearing down upon every device of the opponents, upon all kinds of tumult and upon the uprising; meeting the arrows; holding out under persecutions;

Editors' notes and page, col. 812

Page

running head: S. PROCLI CP. EPISCOPI 812
marginal letters: A ‹στεφάνωμα· Στέφανος, τὸ πολυανθὲς›; B ‹τῆς πλοκῆς ἐφηψάμην›; C ‹αὐτὸν, ἡ δὲ πρὸς τὸ μαρτύριον›; D ‹Στέφανος γὰρ, φησὶ, πλήρης χάριτος καὶ δυνά-›
old-edition numerals: (none)

PG 65:813

τοῖς θαύμασιν ἐγχορεύων· τὰ πάθη διώκων· τὰς νόσους φυγαδεύων· τοὺς δαίμονας ἀπελαύνων· τοῖς πτωχοῖς ὑπηρετῶν· τοὺς ἀῤῥώστους παραμυθούμενος· ταῖς χήραις ἐπαμύνων· ὀρφανῶν προϊστάμενος· ἀδικουμένων προασπίζων· τὸ κήρυγμα πλατύνων· τὴν πίστιν διαγγέλλων· τὸν σταυρὸν θεολογῶν· τοῖς ἥλοις ἐγκαυχούμενος· τὸν κάλαμον ἐκθειάζων· τὰ δεσμὰ μεγαλύνων· τὴν λόγχην διακηρύττων· τὴν ὑπὲρ τοῦ κόσμου πληγεῖσαν πλευρὰν εὐφημῶν· τὸ θανατοκτόνον πάθος προσκυνῶν· τὴν φάτνην προβαλλόμενος· τοῖς σπαργάνοις ἐγγαυρούμενος· τῷ ῥαπίσματι σεμνυνόμενος· τὸ Πιλάτου δικαστήριον οὐκ ἐπαισχυνόμενος· τὸν τάφον οὐκ ἐπικρυπτόμενος· τὴν ἀνάστασιν μεγαλαυχούμενος· Ἰουδαίους ἐλέγχων· Φαρισαίους ἐντρέπων· Σαδδουκαίους ὀνειδίζων· γραμματεῖς ἐπιστομίζων· τὸν νόμον ἑρμηνεύων· τοὺς προφήτας διερευνώμενος· τὰς Γραφὰς διανοίγων· λάμποντα τὸν Χριστὸν ἐν αὐταῖς ἐκκαλύπτων· τοῖς σταυρώσασιν ἐπεμβαίνων· τοῖς παρανόμοις ἐπιτιμῶν· τοῖς ἀσεβέσιν ἐναλλόμενος· τοὺς ἀπίστους τῇ πίστει καταγωνιζόμενος· τοῖς πανταχόθεν ἐπιδημοῦσιν Ἰουδαίοις περὶ τοῦ κηρύγματος συμπλεκόμενος. Ἀνέστησαν γάρ τινες τῶν ἐκ τῆς συναγωγῆς τῆς λεγομένης Λιβερτίνων, καὶ Κυρηναίων, καὶ Ἀλεξανδρέων, καὶ τῶν ἀπὸ Κιλικίας καὶ Ἀσίας, συζητοῦντες τῷ Στεφάνῳ, καὶ οὐκ ἴσχυον ἀντιστῆναι τῇ σοφίᾳ καὶ τῷ πνεύματι ᾧ ἐλάλει. Πολλὰ τὰ κύματα· ἀλλ' ἐπουράνιος ὁ κυβερνήτης. Πυκναὶ αἱ θύελλαι· ἀλλὰ σταυροφόρον τὸ πλοῖον. Ἐπάλληλαι αἱ καταιγίδες· ἀλλ' ἡ τρόπις ἄνωθεν ἐσφιγμένη. Οὐ δύναται τὰ κύματα πρὸς οὐρανὸν ἀντεγείρεσθαι· οὐ δύναται πνεῦμα πονηρὸν τῷ ἄνωθεν Πνεύματι μάχεσθαι· οὐ δύναται λυθῆναι σκάφος τῇ ζωῇ κυβερνώμενον.

exulting in the wonders; chasing away sufferings; putting diseases to flight; driving out demons; serving the poor; comforting the sick; aiding widows; protecting orphans; shielding the wronged; widening the preaching; announcing the faith; speaking of the cross as of God; glorying in the nails; extolling the reed as divine; magnifying the bonds; proclaiming the lance; praising the side pierced for the world; adoring the death-slaying Passion; holding forth the manger; exulting in the swaddling clothes; taking pride in the blow; not ashamed of Pilate's judgement seat; not concealing the tomb; boasting greatly of the resurrection; refuting Jews; shaming Pharisees; reproaching Sadducees; silencing scribes; interpreting the law; searching out the prophets; opening the Scriptures; uncovering Christ shining in them; trampling on those who crucified Him; rebuking the lawless; leaping upon the impious; overcoming the unbelieving by faith; grappling over the preaching with the Jews who had come from every quarter. For there arose some of those of the synagogue called that of the Freedmen, and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, disputing with Stephen, and they were not able to withstand the wisdom and the spirit with which he spoke (Acts 6:9–10). Many are the waves, but the helmsman is heavenly. Thick are the storms, but the ship bears the cross. One squall follows another, but the keel is made fast from above. The waves cannot rise up against heaven; an evil spirit cannot fight against the Spirit from above; a vessel steered by Life cannot be broken up.

Εʹ. Ἀνέστησαν δέ τινες τῶν ἐκ τῆς συναγωγῆς τῆς λεγομένης Λιβερτίνων, καὶ Κυρηναίων, καὶ Ἀλεξανδρέων, καὶ τῶν ἀπὸ Κιλικίας, καὶ Ἀσίας συζητοῦντες τῷ Στεφάνῳ· καὶ οὐκ ἴσχυον ἀντιστῆναι τῇ σοφίᾳ καὶ τῷ πνεύματι ᾧ ἐλάλει. Καὶ περὶ τίνος ἡ ζήτησις; περὶ τοῦ ἀῤῥήτως κυοφορηθέντος· περὶ τοῦ παρὰ φύσιν τεχθέντος· περὶ τοῦ ὑπὲρ λόγον θηλάσαντος. Πῶς δίχα μίξεως ἡ Παρθένος μήτηρ ἐγένετο· πῶς μετὰ ὠδῖνας πάλιν παρθένος ηὑρίσκετο· πῶς ἡ φύσις τῷ θαύματι παρεχώρησε· πῶς ἐπὶ τῆς Μαρίας τοὺς ἰδίους οὐκ ἐξεζήτησεν ὅρους· πῶς ὁ ἀχώρητος εἰς βρέφος συνεστέλλετο· πῶς ἔμβρυον ἦν, καὶ τὰ πανταχοῦ διέπλαττεν ἔμβρυα· πῶς ἐτίκτετο, καὶ πᾶσι παρεῖχε τὸ τίκτεσθαι· πῶς ἐθήλαζε, καὶ πᾶσι τοῖς θηλάζουσι τὰς πηγὰς ἐχορήγει τοῦ γάλακτος. Πόση τοῦ νόμου καὶ τῆς χάριτος ἡ διαφορά· πῶς ὁ μὲν κατακρίνει, ἡ δὲ συγχωρεῖ· ὁ μὲν κολάζει, ἡ δὲ διασώζει· ὁ μὲν ὑπηρετεῖ· ἡ δὲ

5. But there arose some of those of the synagogue called that of the Freedmen, and of the Cyrenians, and of the Alexandrians, and of those from Cilicia, and Asia, disputing with Stephen; and they were not able to withstand the wisdom and the spirit with which he spoke. And about what was the dispute? About Him Who was ineffably carried in the womb; about Him Who was born beyond nature; about Him Who was suckled beyond reason. How without union the Virgin became a mother; how after the birth-pangs she was found a virgin again; how nature gave way to the wonder; how in the case of Mary it did not demand its own bounds; how the Uncontainable was contracted into an infant; how He was an embryo, and was fashioning the embryos everywhere; how He was born, and was granting to all to be born; how He was suckled, and was supplying to all who suckle the springs of milk. How great the difference between the law and grace: how the one condemns, the other pardons; the one punishes, the other saves; the one serves, the other

Editors' notes and page, col. 813

Footnotes

(15) ‹anchor: Aegritudines depellens› · call in col 814

Aegritudines depellens, τὰ πάθη διώκων ἐγχορεύειν, quo et sequentibus miracula declarat, quibus dixerat Stephanum ἐγχορεύειν· eis velut tripudiare: quocirca non probo quod Riccardus reddit: perturbatos animi motus sedans.

"Driving away sicknesses," τὰ πάθη διώκων ἐγχορεύειν, by which, as also by what follows, he declares the miracles in which he had said that Stephen ἐγχορεύειν, as it were danced in them; wherefore I do not approve Riccardi's rendering, "calming the disturbed motions of the soul."

(printed under page 413)

(16) ‹anchor: Passionem mortis enectricem› · call in col 814

Passionem mortis enectricem, τὸ θανατοκτόνον πάθος. Quippe mortem nostram Dominus moriendo destruxit. Male Riccardus passionem mortem inferentem; nisi omissum est aliquid, aut male typis expressum.

"The passion that slays death," τὸ θανατοκτόνον πάθος. For the Lord by dying destroyed our death. Riccardi wrongly has "the passion that brings death," unless something has been left out or badly printed.

(printed under page 413)

Footnotes

(17) · call in col 815

Ἴσ. δέ.

Perhaps δέ ("but").

(printed under page 414)

Page

other: facing Latin version, not set

PG 65:816

αὐθεντεῖ· ὁ μὲν τὴν ἁμαρτίαν ἐπιτρίβει, ἡ δὲ τὴν ἁμαρτίαν ἐξαφανίζει· ὁ μὲν τὸ ξίφος ἐπιτείνεται, ἡ δὲ τὸ ἔλεος μεταχειρίζεται· ὁ μὲν δημίου τάξιν ἐπέχει, ἡ δὲ βασιλικῶς ἐξουσιάζει· ὁ μὲν τῷ καταδίκῳ τὸ σπαρτίον περιτίθησιν, ἡ δὲ φιλανθρώπῳ δεξιᾷ τὸ τοῦ θανάτου σύμβολον ἀφαιρεῖται.

rules as sovereign; the one aggravates sin, the other blots sin out; the one holds the sword stretched out, the other administers mercy; the one fills the post of executioner, the other exercises royal authority; the one puts the noose round the condemned, the other with a loving right hand takes away the token of death.

Ϛʹ. Τοσαῦτα τὰ τοῦ Στεφάνου περὶ τῆς χάριτος θεολογοῦντος πρὸς τοὺς Ἰουδαίους· ἐπιστάντες, φησὶν, οἱ θεομάχοι, καὶ συναρπάσαντες αὐτὸν, ἤγαγον εἰς τὸ συνέδριον. Ὅπου ἁρπαγὴ, ἐκεῖ Ἰουδαϊκὴ συνδρομή· ὅπου ταραχὴ, ἐκεῖ ὁ μισόχριστος δῆμος· ὅπου φόνος ἄδικος μελετᾶται, ἐκεῖ γραμματέων συνέδριον. Τί μιαίνεις τὴν καθέδραν Μωϋσέως, παράνομε; τί μολύνεις θρόνον, ὃν ὁ νόμος ἐκόσμησεν; ὁ νόμος Μωϋσέως εἶπεν· Οὐ φονεύσεις· οὐ ψευδομαρτυρήσεις. Ἢ τοίνυν τήρησον τὸν νόμον, ἢ τοῦ τόπου ἀπόστηθι. Ἔστησαν δὲ μάρτυρας ψευδεῖς λέγοντας· Ὁ ἄνθρωπος οὗτος οὐ παύεται λαλῶν ῥήματα βλάσφημα κατὰ τοῦ τόπου τοῦ ἁγίου τούτου καὶ τοῦ νόμου. Ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος, ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον, καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωϋσῆς. Πάλιν οὖν ὑπέβαλον ἄνδρας ψευδεῖς λέγοντας· ὅτι ἀκηκόαμεν αὐτοῦ λαλοῦντος ῥήματα βλάσφημα εἰς Μωϋσῆν καὶ τὸν Θεόν. Νῦν Μωϋσέα θαυμάζεις, ὦ συκοφάντα; νῦν ὡς νομοθέτην τιμᾷς, ὃν ζῶντα διέπτυες; νῦν ὡς ζηλωτὴς τοῦ νόμου διαθερμαίνεις; νῦν ὑπὲρ Θεοῦ ἀγανακτεῖς; νῦν ὡς βλασφημούμενον ἐκδικεῖς; οὐ πρὸ πάντων κατὰ Μωϋσέως λίθους ἔβαλες; οὐ τοῦ Θεοῦ λίθους, καὶ ξύλα, καὶ ξόανα προετίμησας πάντοτε; καὶ νῦν ἵνα ποιήσῃς φόνον, εὐλάβειαν ἐπαγγέλλῃς; ἵνα ἐκχύσῃς αἷμα ἀθῷον, θεοσέβειαν σχηματίζῃς; ὁ καὶ τότε, καὶ νῦν τὴν ἀλήθειαν συνταράσσων· ὁ καὶ τότε τολμηρῶς ἐνυβρίζων, καὶ νῦν ἀνοσίως τιμῶν· ὁ κακῶς ἀγοράζειν αἵματα μελετήσας· ὁ πάντοτε ψευδομαρτύρων ἐργαστήριον συγκροτῶν. Ἔστησαν γὰρ, φησὶ, μάρτυρας ψευδεῖς λαλοῦντας· ὁ ἄνθρωπος οὗτος οὐ παύεται λαλῶν ῥήματα εἰς Μωϋσῆν καὶ εἰς τὸν Θεὸν, καὶ κατὰ τοῦ τόπου τοῦ ἁγίου τούτου καὶ τοῦ νόμου. Ποῖα ῥήματα; Ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος, ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον. Τί οὖν; ἐὰν φονεύσῃς τὸν Στέφανον, ὁ τόπος οὐ καταλυθήσεται; μᾶλλον οὖν καταλυθήσεται, ὅτι καὶ δεσπότην καὶ δοῦλον ἐφόνευσας· ὅτι τῷ ποιμένι τὸ πρόβατον συγκατέθυσας· ὅτι τῷ βασιλεῖ τὸν στρατιώτην συγκατέσφαξας. Οὐ δύναται πόλις ἑστάναι, ἔνθα ὁ βασιλεὺς κατεσφάγη. Οὐκέτι τιμᾶται ναὸς, ἔνθα δεσποτικὸς φόνος ἐτελέσθη. Μὴ γὰρ Στέφανος ἀπεφήνατο· Ἰδοὺ ἀφίεται ὁ οἶκος ὑμῶν ἔρημος; Μὴ γὰρ Στέφανος εἶπεν· Οὐ μὴ μείνῃ ἐν τῷ ναῷ λίθος ἐπὶ λίθον; Ὢ τοῦ παραδόξου θαύματος! ὦ τοῦ παραλόγου πράγματος!

6. While Stephen was speaking such great things of God concerning grace to the Jews, the God-fighters, it says, came upon him, and seized him, and brought him to the council (Acts 6:12). Where there is seizing, there is the Jewish concourse; where there is tumult, there is the Christ-hating populace; where unjust murder is plotted, there is the council of scribes. Why do you defile the chair of Moses, lawless man? Why do you pollute the throne which the law adorned? The law of Moses said: You shall not kill; you shall not bear false witness (Exod. 20:13, 16). Either keep the law, then, or depart from the place. And they set up false witnesses who said: This man does not cease speaking blasphemous words against this holy place and the law. For we have heard him say that this Jesus the Nazarene will destroy this place, and will change the customs which Moses handed down to us (Acts 6:13–14). Again therefore they suborned men who said: We have heard him speaking blasphemous words against Moses and God (Acts 6:11). Now you admire Moses, you slanderer? Now you honour as lawgiver him whom you spat upon while he lived? Now you grow hot as a zealot for the law? Now you are indignant on behalf of God? Now you avenge Him as one blasphemed? Did you not before all else throw stones at Moses? Did you not always prefer stones and wood and carved images to God? And now, in order to commit murder, you profess reverence? In order to shed innocent blood, you put on a show of godliness? You who both then and now throw the truth into confusion; who then insulted with daring and now honour impiously; who have practised buying blood wickedly; who always assemble a workshop of false witnesses. For they set up, it says, false witnesses who said: This man does not cease speaking words against Moses and against God, and against this holy place and the law. What words? For we have heard him say that this Jesus the Nazarene will destroy this place (Acts 6:13–14). What then? If you murder Stephen, will the place not be destroyed? Rather it will be destroyed all the more, because you murdered both the Master and the servant; because you slaughtered the sheep together with the Shepherd; because you butchered the soldier together with the King. A city cannot stand where the king has been slaughtered. A temple is no longer honoured where the murder of the Master has been accomplished. For was it Stephen who declared: Behold, your house is left to you desolate (Matt. 23:38)? For was it Stephen who said: There shall not remain in the temple stone upon stone (Matt. 24:2)? O the paradoxical wonder! O the unaccountable deed!

Editors' notes and page, col. 816

Page

running head: S. PROCLI CP. EPISCOPI 816
marginal letters: A ‹αὐθεντεῖ· ὁ μὲν τὴν ἁμαρτίαν›; B ‹ὁ νόμος ἐκόσμησεν; ὁ νόμος Μωϋσέως›; C ‹ἐκδικεῖς; οὐ πρὸ πάντων›; D ‹λύσει τὸν τόπον τοῦτον. Τί οὖν;›
old-edition numerals: (none)

PG 65:817

Θεὸς ἀπεφήνατο, καὶ ἄνθρωπος κρίνεται. Χριστὸς κατεψηφίσατο, καὶ Στέφανος δίδωσι δίκας. Ὁ βασιλεὺς ἠλήθευσε, καὶ ὁ στρατιώτης εὐθύνεται. Σὺ τῆς τοιαύτης ἀποφάσεως αἴτιος εἶ, ὦ Ἰουδαῖε. Ἔπηξας σταυρὸν, καὶ τὴν Ἱερουσαλὴμ ἀνεμόχλευσας· εἶπας, Τὸ αἷμα αὐτοῦ ἐφ' ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν. Δέχου τοίνυν τὴν καταδίκην, ἣν αὐτὸς διώρισας.

God made the declaration, and a man is judged. Christ passed the sentence, and Stephen pays the penalty. The King spoke the truth, and the soldier is called to account. You are the cause of such a verdict, O Jew. You fixed the cross, and heaved Jerusalem from its foundations; you said: His blood be upon us and upon our children (Matt. 27:25). Accept, then, the condemnation which you yourself laid down.

Ζʹ. Ὑπάρχων δὲ, φησὶ, Στέφανος πλήρης Πνεύματος ἁγίου, ἀτενίσας εἰς τὸν οὐρανὸν, εἶδε δόξαν Θεοῦ, καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ Θεοῦ. Καὶ μὲν πῶς ὁ Παῦλος καθεζόμενον αὐτὸν λέγει; Ἐκάθισε γὰρ, φησὶν, ἐν δεξιᾷ τοῦ θρόνου τῆς μεγαλοσύνης τοῦ Θεοῦ ἐν ὑψηλοῖς. Τί οὖν τὸ αἴτιον τοῦ νῦν αὐτὸν ἑστάναι; ποία σπουδὴ ἐκ τῶν πατρικῶν αὐτὸν ἐγείρεσθαι θρόνων; Εἶδε τὸν ἀθλητὴν ἀγωνιζόμενον, καὶ βραβεῦσαι αὐτῷ τὴν νίκην, ἀνέστη. Εἶδε τὸν ἀεροπόρον ναύτην ἐπειγόμενον ἄνω, καὶ τοὺς οὐρανοὺς αὐτῷ ἀντὶ λιμένος ἠνέῳξε. Μὴ φοβηθῇς, φησὶν, ὦ Στέφανε. Οὐδείς σου τὴν πάλην παραβραβεύσει. Δεξιάν σοι βουλόμενος δοῦναι, ἐκ τῶν θρόνων ἀνέστην. Εἰς ἐμὲ τὸν σταυρωθέντα βλέπων, τῆς συμπλοκῆς κατατόλμησον. Ἐκεῖνός εἰμι ὃν εἶδες ἐν τῷ ξύλῳ κρεμάμενον σαρκί· τῇ προσηλώσει ἐν αὐτῇ σὲ βραβεύσω. Ἀγωνοθέτης εἰμί· ἀλλὰ γὰρ καὶ ἀθλητὴς μαρτυρίου γεγένημαι. Ἐπὶ τοῦ σταυροῦ, ὡς ἐπὶ παλαίστρας ἐπάλαισα. Ἐν τῷ με συλλαβεῖσθαι, τὸν ἀντίπαλον διάβολον ἔῤῥηξα. Μὴ φοβηθῇς τοὺς λιθάζοντας· ἄκοντές σοι κλίμακα πρὸς οὐρανὸν προστιθέασι· μὴ φοβηθῇς τοὺς λιθάζοντας, βαθμοί σοι πρὸς οὐρανὸν οἱ λίθοι γενήσονται· μὴ φοβηθῇς τοὺς λίθους, τὸν ἀκρογωνιαῖον λίθον ἔνδοθεν περιφέρων Ἰησοῦν Χριστὸν Θεόν· ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

7. But Stephen, it says, being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God (Acts 7:55). And yet how does Paul say that He is seated? For He sat down, he says, at the right hand of the throne of the majesty of God on high (Heb. 12:2). What then is the reason for His standing now? What eagerness made Him rise from the Father's thrones? He saw the athlete contending, and He rose up to award him the victory. He saw the air-faring sailor hastening upward, and opened the heavens to him in place of a harbour. Do not fear, He says, O Stephen. No one shall cheat you of the prize of your wrestling. Wishing to give you My right hand, I have risen from the thrones. Looking at Me, the Crucified, take courage for the bout. I am He Whom you saw hanging on the wood in the flesh; by the nailing in it I shall award you the prize. I am the president of the games; but I too have become an athlete of martyrdom. On the cross, as on a wrestling-ground, I wrestled. In being seized I broke the adversary, the devil. Do not fear those who stone you: unwillingly they set a ladder to heaven for you; do not fear those who stone you: the stones will become steps to heaven for you; do not fear the stones, carrying within you the corner-stone, Jesus Christ, God: to Whom be the glory and the might to the ages of ages. Amen.

ΛΟΓΟΣ ΙΗʹ.

ORATION XVIII.

Ἐγκώμιον εἰς τὸν ἅγιον Παῦλον τὸν ἀπόστολον.

Encomium on the holy apostle Paul.

Αʹ. Οὐδεὶς ἀσθενεῖ Παύλου ἀθλοῦντος· μετὰ γὰρ τῶν σουδαρίων αὐτοῦ, καὶ αἱ μνῆμαι τὰς νόσους θερίζουσι. Οὐδεὶς οὖν ἀσθενεῖ Παύλου ἀθλοῦντος. Ἰσχυρὸν ἀῤῥωστημάτων φάρμακον, ὁ ἆθλος τοῦ σκηνοῤῥάφου. Διὰ τοῦτο λαμπρὰ τοῦ Παύλου ἡ πανήγυρις· θαυμαστὰ τὰ τοῦ Ταρσέως θέατρα. Πάντα σκιρτᾷ ἀγωνιζομένου τοῦ Παύλου, τοῦ τῆς εὐσεβείας πύκτου· παράδεισος ὃν ᾤκησεν· οὐρανὸς ὃν ἥρπασεν· κόσμος ὃν ἐσόφισεν· ἄβυσσος ἣν ἡγίασεν· ἥλιος ᾧ συνέδραμεν· ἡ σπυρὶς ἣν ἐλάμπρυνεν· κτίσις ἣν ἐνίκησεν· ἡ Ἐκκλησία ἣν ἐπελάγισε· τὸ δεσμωτήριον ὃ ἐφώτισεν· ὁ τάφος ὃν ἐκόσμησεν. Πάντα βλέπει τοῦ Παύλου τοὺς ἄθλους· τοῦ σκηνοῤῥάφου τοὺς δρόμους· τοῦ ἀθλητοῦ τὰς πάλας· τοῦ πύκτου τὰ στίγματα· τοῦ στρατιώτου τὰ τρόπαια· τοῦ κυβερνήτου τὸν φόρτον· τοῦ γεωργοῦ τὸν ἀμπελῶνα· τοῦ ἰατροῦ

1. No one is sick while Paul is contending; for along with his handkerchiefs his memorials too reap away diseases. No one, then, is sick while Paul is contending. A strong remedy for ailments is the contest of the tentmaker. Therefore splendid is Paul's festival; wonderful are the spectacles of the man of Tarsus. All things leap for joy while Paul contends, the boxer of piety: paradise, in which he dwelt; heaven, which he seized; the world, which he made wise; the deep, which he sanctified; the sun, with which he ran his course; the basket, which he made illustrious; creation, which he conquered; the Church, which he made a sea; the prison, which he enlightened; the tomb, which he adorned. All things behold the contests of Paul: the races of the tentmaker; the wrestling bouts of the athlete; the marks of the boxer; the trophies of the soldier; the cargo of the helmsman; the vineyard of the husbandman; the

Editors' notes and page, col. 817

Footnotes

(18) ‹anchor: ORATIO XVIII› · call in col 818

Haec Procli Oratio, sequenti in Andream apostolum valde affinis est, ut etiam eadem verba ex altera in alteram ab auctore derivata sint. Adeo autem effuse in Pauli rapitur laudes, ut pene mirifica amoris vi velut se excessisse significet. Exscripta est e codice antiquo Vatic.

This oration of Proclus is closely akin to the following one, on the apostle Andrew, so that the author has even carried the same words over from one to the other. And he is carried away so lavishly into the praises of Paul that he almost shows himself, by a wonderful force of love, to have gone as it were out of himself. It was copied from an ancient Vatican codex.

(printed under page 415)

Footnotes

(81) ‹anchor: Ministrarunt verbo› · call in col 819

Luc. I, 2.

Luke 1:2.

(printed under page 416)

(82) ‹anchor: incarnatum contrectaverunt› · call in col 819

I Joan. I, 1.

1 John 1:1.

(printed under page 416)

(83) ‹anchor: tanquam ea quae sunt› · call in col 819

Rom. IV, 17.

Romans 4:17.

(printed under page 416)

(84) ‹anchor: Sufficit tibi gratia mea› · call in col 819

II Cor. XII, 5.

2 Corinthians 12:5 [as printed; the words are at 12:9].

(printed under page 416)

(19) ‹anchor: ut spinas combusserunt› · call in col 819

Combusserunt, ἐνέπρησαν. Prima est haec significatio ejus vocis: eoque sensu quadrat optime in spinas: non item in altaria, quae solent alterius esse materiae, quam ut comburi possint. Apud Paulum (Rom. XI, 3) de altaribus dicitur, κατέσκαψαν, suffoderunt. Sequenti Orat. qua haec omnia repetuntur, loco ἐνέπρησαν est ἐθέρισαν, velut messuerunt et amputarunt: quae dictio propinquius videatur notare metaphoram.

"They burned," ἐνέπρησαν. This is the first meaning of that word, and in that sense it fits thorns very well, but not altars likewise, which are usually of some other material than can be burned. In Paul (Rom. 11:3) it is said of altars κατέσκαψαν, "they dug them down." In the following oration, where all this is repeated, in place of ἐνέπρησαν there is ἐθέρισαν, as it were "they reaped and cut down," a wording that would seem to mark the metaphor more closely.

(printed under page 416)

(20) ‹anchor: ut silvam concremarunt› · call in col 819

Ut silvam concremarunt. Lectionem quam sequor modo adscriptam, ut sit κατέπρησαν a verbo καταπρήζω, confirmat quod in sequenti verbum repetitur, κατέφλεξαν ὡς ὕλην· ubi etiam bene Riccardus, tanquam silvam combusserunt. Hic autem legendo κατέπρισαν velut a πρίω nihil aptum reddit: Dissecuerunt gentilium sectam, ut serra segetem. Nimis certe durum hoc ad metaphoram.

"They burned it up like a forest." The reading I follow, just written above, namely κατέπρησαν from the verb καταπρήζω, is confirmed by the fact that in the following oration the verb is repeated, κατέφλεξαν ὡς ὕλην, where Riccardi too rightly has "they burned it like a forest." Here, however, by reading κατέπρισαν, as if from πρίω, he gives nothing fitting: "They cut up the sect of the gentiles as a saw cuts a crop." That is certainly too harsh for the metaphor.

(printed under page 416)

Page

other: facing Latin version, not set

PG 65:820

τὴν φαρμακοθήκην· τοῦ ἀετοῦ τὴν πτῆσιν· τῶν δαιμόνων τὴν πτῶσιν· τοῦ διαβόλου τὴν αἰσχύνην· τῶν συναγωγῶν τὴν ἐρημίαν· τῶν εἰδώλων τὴν καθαίρεσιν· τοῦ σταυροῦ τὸ κράτος· τῆς φωνῆς τὸν χαλινόν· τῆς ἀστραπῆς τὸ θήραμα· τῆς μανίας τὴν τόλμαν· τῆς κλήσεως τὸ φιλάνθρωπον· τῆς ἀποκρίσεως τὸ ὀρθόδοξον· τῆς τυφλότητος τὴν χειρουργίαν· τῆς κολυμβήθρας τὴν ὠδῖνα· τοῦ κηρύγματος τὴν παῤῥησίαν· τοῦ νόμου τὴν λήθην· τοῦ λόγου τὴν μελέτην. Ἐνίκησε γὰρ πολεμῶν, καὶ ἐβρόντησε κυριολογῶν πανταχοῦ ὁ Παῦλος ἀήττητος στρατιώτης. Ἡ κτίσις ἐτόξευε, καὶ ἡ πίστις ἐθωράκισεν. Ταρσὸς ἤνεγκεν· ἀλλὰ παράδεισος ἥρπασεν. Δαμασκὸς ἀνεγέννησεν· ἀλλ' ὁ κόσμος ἐμακάρισεν. Ῥώμη ἔθαψεν· ἀλλ' οὐρανὸς ἐστεφάνωσεν. Τὰ στίγματα τῷ σώματι ἐνύγησαν· ἀλλὰ πᾶσα γλῶσσα τὸν ἀγῶνα εὐφήμησεν. Εὐθὺς ἑορτῶν ἀνατέλλουσιν ἀκτῖνες, καὶ πάντα θαύματος γέμει τοῦ Παύλου. Αἱ ἐπιστολαὶ, σωτηρίας δίκτυα· τὰ σουδάρια, παθῶν δρέπανα· ἡ γλῶσσα, αὐλὸς τοῦ σταυρωθέντος· τὸ πτῶμα, οἰκουμένης ἔγερμα· ἡ τυφλότης, πίστεως ὀξυδορκία· ἡ σαργάνη, εὐαγγελίου σαγήνη· αἱ πληγαὶ, οἰκουμένης ἰάματα· οἱ δρόμοι, βραβείων πρόξενοι· τὸ ναυάγιον, Ἐκκλησίας πηδάλιον· αἱ ἁλύσεις, ἀγάπης σύνδεσμος· τὸ αἷμα, σπονδὴ φιλανθρωπίας· ὁ τάφος, Ῥωμαίων εὐγένεια· ἡ μνήμη, ὀρθοδόξων καύχημα.

the medicine-chest; of the eagle, the flight; of the demons, the fall; of the devil, the shame; of the synagogues, the desolation; of the idols, the overthrow; of the cross, the might; of the voice, the bridle; of the lightning, the capture; of the frenzy, the daring; of the calling, the loving-kindness; of the answer, the orthodoxy; of the blindness, the surgery; of the pool, the birth-pang; of the preaching, the boldness; of the law, the forgetting; of the word, the meditation. For he conquered as he fought, and Paul, the unconquered soldier, thundered everywhere as he spoke with authority. Creation shot its arrows, and faith put on him its breastplate. Tarsus bore him; but paradise caught him up. Damascus gave him new birth; but the world called him blessed. Rome buried him; but heaven crowned him. The marks pricked his body; but every tongue acclaimed his contest. At once the rays of feasts rise, and all things are full of wonder at Paul. His epistles are nets of salvation; his handkerchiefs, sickles of sufferings; his tongue, the flute of the Crucified; his fall, the raising of the inhabited world; his blindness, the keen sight of faith; his basket, the drag-net of the Gospel; his stripes, the healings of the inhabited world; his races, the procurers of prizes; his shipwreck, the rudder of the Church; his chains, the bond of love; his blood, a libation of loving-kindness; his tomb, the nobility of the Romans; his memory, the boast of the orthodox.

Βʹ. Ὄντως οὐδὲν τοιοῦτον ἐν βίῳ, οἷον ἀποστολικὴ χάρις. Πολλὰ μὲν γὰρ εἶχε καὶ ὁ νόμος θαύματα· ἀλλὰ ἀνατείλαντος τοῦ ἡλίου, ἐκοιμήθη ὁ λύχνος. Οὐδὲν δὲ τοιοῦτον ἐν βίῳ, οἷον ἀπόστολοι. Ὑπηρέτησαν τῷ λόγῳ· ἐψηλάφησαν σαρκωθέντα τὸν ἀσχημάτιστον· ἠκολούθησαν βαδίζοντι, τῷ πανταχοῦ παρόντι· ἤκουσαν φωνῆς καλοῦντος τὰ μὴ ὄντα, ὡς ὄντα· ἐσαγήνευσαν διὰ γλώττης τὸν κόσμον· περιῆλθον ὡς ἀετοὶ τὰ πέρατα· ἐξεῤῥίζωσαν τὴν πλάνην, ὡς ζιζάνια· ἐνέπρησαν τοὺς βωμοὺς, ὡς ἀκάνθας· ἐνέκρ⟨ω⟩σαν τὰ εἴδωλα, ὡς θηρία· ἐφυγάδευσαν τοὺς δαίμονας, ὡς λύκους· συνήγαγον τὴν Ἐκκλησίαν, ὡς ποιμένες· ἐσώρευσαν τοὺς ὀρθοδόξους, ὡς στάχυας· ἀπεσκυβάλησαν τὰς αἱρέσεις, ὡς ἄχυρα· ἐξήρανον τὸν Ἰουδαϊσμὸν, ὡς χόρτον· κατέπρισαν τὸν Ἑλληνισμὸν, ὡς ὕλην· ἠροτρίασαν τῷ σταυρῷ τὸν κόσμον· κατέσπειραν τὸν λόγον ὡς σῖτον· κατήστραψαν τὰ πάντα ὡς ἑωσφόροι. Διὰ τοῦτο Κύριος βοᾷ ἀρτίως πρὸς τὸν Παῦλον· Ἀρκεῖ σοι ἡ χάρις μου. Ὦ Παῦλε, ὡς ἥλιος τῷ κηρύγματι τὰ πάντα κατέλαμψας· ὡς σελήνη τὸ σκότος τῆς ἀγνωσίας ἀπήλασας· ὡς ἀετὸς εἰς οὐρανοὺς ἀνέδραμες· ὡς μαργαρίτης ἐν βυθῷ ἤστραψας. Ἀρκεῖ σοι ἡ χάρις μου. Βλέπε σου τὰς νίκας, καὶ κήρυττέ μου τὸ κράτος. Ἀρκεῖ σοι ἡ χάρις μου.

II. Truly there is nothing in life such as apostolic grace. For the law too had many wonders; but when the sun rose, the lamp went to sleep. And there is nothing in life such as apostles. They ministered to the Word; they handled the Formless One made flesh; they followed Him as He walked, Him who is present everywhere; they heard the voice of Him who calls the things that are not as though they were; they caught the world in the drag-net of their tongue; they went round the ends of the earth like eagles; they rooted out error like tares; they burned the altars like thorns; they slew the idols like wild beasts; they put the demons to flight like wolves; they gathered the Church like shepherds; they heaped up the orthodox like ears of corn; they cast out the heresies like chaff; they dried up Judaism like grass; they sawed down Hellenism like timber; they ploughed the world with the cross; they sowed the word like wheat; they lit up all things like morning stars. Therefore the Lord now cries to Paul: My grace is sufficient for you. O Paul, like the sun you lit up all things by your preaching; like the moon you drove away the darkness of ignorance; like an eagle you ran up to the heavens; like a pearl you flashed in the deep. My grace is sufficient for you. See your victories, and proclaim My might. My grace is sufficient for you.

Editors' notes and page, col. 820

Page

running head: S. PROCLI CP. EPISCOPI
marginal letters: A τὴν φαρμακοθήκην; B σαν· ἀλλὰ πᾶσα γλῶσσα; C σαν τῷ λόγῳ; D Παῦλον· Ἀρκεῖ σοι
old-edition numerals: (none)

PG 65:821

Ἐμαίνοντο οἱ ἄρχοντες· ἐφίσταντο δῆμοι· βασιλεῖς κατεψηφίσαντο· ἐταράττοντο πόλεις· ἐφέδρευον Ἰουδαῖοι· διεπρίοντο Ἕλληνες· ἠκονᾶτο ξίφη· δεσμὰ εὐτρεπίζετο, καὶ εἱστήκει Παῦλος ἡ τῶν θλίψεων πέτρα, βοῶν· Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; Ὦ κεφαλὴ οὐ θριξὶν, ἀλλὰ νίκαις κομῶσα!

Rulers raged; peoples rose up; kings passed sentence; cities were in turmoil; Jews lay in ambush; Greeks were cut to the quick with fury; swords were whetted; bonds were made ready, and Paul, the rock of afflictions, stood fast, crying out: Who shall separate us from the love of Christ? (Rom. 8:35) O head that is crowned not with hair but with victories!

Γʹ. Ἐννόησον γάρ μοι τοῦ Παύλου τοὺς ἄθλους, καὶ ναρκήσεις πρὸς τοὺς στεφάνους. Ῥωμαίους δι' ἐπιστολῆς ὑπηγάγετο· Κορινθίους διὰ σταυροῦ ἐσαγήνευσεν· Γαλάτας δι' ἐπιτιμήσεως ἐπέστρεψεν· Ἐφεσίων τὴν Ἄρτεμιν ἐδάφησεν· Ἀθηναίους διὰ βωμοῦ ἐσαγήνευσεν· ἐν Φιλίπποις τὸν δεσμοφύλακα ἐκέρδησεν· ἐν Ἀντιοχείᾳ σφοδρῶς ἐδημηγόρησεν· ἐν Ἰκονίῳ ταῖς νιφάσι τῶν λίθων συνεχώσθη· ἐν Λύστροις τῷ χωλῷ ἠρεύξατο πόδας· ἐν Τρωάδι τὸν Εὔτυχον ἐζωοποίησεν· ἐν τῇ νήσῳ τὴν ἔχιδναν ἐθριάμβευσεν· ἐν Κύπρῳ τὸν μάγον ἐτύφλωσεν· ἐν Ἱεροσολύμοις τῷ σταυρῷ συνηγόρησεν. Ἐπέληψε τόπος, καὶ οὐκ ἐνάρκησε δρόμος. Πανταχόθεν αὐτῷ ὡς ἐκ πηγῶν ἐπέῤῥεον κίνδυνοι. Κίνδυνοι ποταμῶν, καὶ τὴν θημωνίαν τῶν ἀρετῶν οὐ παρέσυραν. Κίνδυνοι λῃστῶν, καὶ τὸν θησαυρὸν τῆς πίστεως οὐκ ἐσύλησαν. Κίνδυνοι ἐκ γένους· ἀλλ' ὁ ἐπίγειος ὡς οὐράνιος θαῤῥεῖ. Κίνδυνοι ἐξ ἐθνῶν· ἀλλὰ τὸ εὐαγγελικὸν οὐκ ἐπόρθησαν τεῖχος. Κίνδυνοι ἐν πόλει· ἀλλὰ τὸν τῆς οἰκουμένης οὐκ ἐσκέλησαν στεφανίτην. Κίνδυνοι ἐν ἐρεμίαις· ἀλλὰ τὸ τῶν εὐαγγελίων θέατρον ἐθεώρει τὴν νίκην. Κίνδυνοι ἐν θαλάσσῃ· ἀλλὰ τὸ σκάφος τῆς ὑπομονῆς οὐκ ἐβύθησαν. Κίνδυνοι ἐν ψευδαδέλφοις· ἀλλ' ἀγγέλους ἐκ τῶν Ἰουδαίων ἀνελάβετο. Ὄντως ἔλειψε τῷ διαβόλῳ πειρασμὸς, καὶ οὐκ ἔλειψε τῷ Παύλῳ στέφανος.

III. For consider with me the labours of Paul, and you will be struck numb before his crowns. The Romans he won over by a letter; the Corinthians he caught in his net through the cross; the Galatians he turned back by rebuke; the Artemis of the Ephesians he levelled to the ground; the Athenians he caught in his net by means of an altar; at Philippi he gained the jailer; at Antioch he harangued with vehemence; at Iconium he was buried under the snowfall of stones; at Lystra he poured forth feet for the lame man; at Troas he brought Eutychus to life; on the island he led the viper in triumph; in Cyprus he blinded the magician; in Jerusalem he pleaded the cause of the cross. Room gave out, and his course did not grow numb. From every side dangers poured in upon him as from springs. Perils of rivers (2 Cor. 11:26), and they did not sweep away the heaped-up harvest of his virtues. Perils of robbers, and they did not plunder the treasure of his faith. Perils from his own race; but the man of earth is as bold as one of heaven. Perils from the Gentiles; but they did not sack the wall of the Gospel. Perils in the city; but they did not trip up the crowned victor of the inhabited world. Perils in deserts; but the theatre of the Gospels watched his victory. Perils in the sea; but they did not sink the ship of his endurance. Perils among false brethren; but out of the Jews he took up angels. Truly temptation failed the devil, and the crown did not fail Paul.

Δʹ. Πάντα τοίνυν τὰ μέλη Παύλου θαυμάσωμεν. Ὦ κεφαλὴ ἀρετῶν ἀκρόπολις! ὦ ὀφθαλμοὶ ἐσοπτρισάμενοι τὴν ἁγίαν Τριάδα! ὦ γλῶσσα θεολογίας βροντή! ὦ στίγματα ἀστέρων λαμπρότερα! ὦ χεῖρες μελῶν πλαστουργοί! ὦ πόδες εὐαγγελικοῦ δρόμου πέρας! ὦ λόγοι ψυχῶν ἰατροί! ὦ ἐπιστολαὶ, σωτηρίας σαγήνη! ὦ στήθη μεριμνῶν πελάγη! ὦ ἱδρῶτες Ἐκκλησίαν ἀρδεύοντες! ὦ ἄνθρωπος πίστεως στύλος! ὦ θησαυρὸς τὸν κόσμον πλουτήσας! ὦ ἰατρὸς τὴν πλάνην χειρουργήσας! ὦ νεκρὸς μηδέποτε ἀποθνήσκων! ὦ ἀπόστολος ἐν τάφῳ σιωπῶν, καὶ ἐξ οὐρανοῦ βοῶν· Ἐμοὶ τὸ ζῆν Χριστὸς, καὶ τὸ ἀποθανεῖν κέρδος. Αὐτῷ ἡ δόξα, καὶ τὸ κράτος, σὺν τῷ Πατρὶ, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

IV. Let us then marvel at all the members of Paul. O head, citadel of virtues! O eyes that beheld the Holy Trinity as in a mirror! O tongue, thunder of theology! O marks brighter than the stars! O hands that fashioned members! O feet, the goal of the Gospel course! O words, physicians of souls! O epistles, drag-net of salvation! O breast, ocean of cares! O sweat watering the Church! O man, pillar of faith! O treasure that enriched the world! O physician who operated on error! O dead man who never dies! O apostle silent in the tomb and crying out from heaven: For me to live is Christ, and to die is gain (Phil. 1:21). To Him be glory and might, with the Father and the Holy Spirit, now and always, and unto the ages of ages. Amen.

ΛΟΓΟΣ ΙΘʹ.

ORATION XIX.

Ἐγκώμιον εἰς τὸν ἅγιον Ἀνδρέαν τὸν ἀπόστολον.

Encomium on the holy Andrew the apostle.

Αʹ. Ἰσχυρὸν τῆς ἀποστολικῆς ἁλείας τὸ δίκτυον·

I. Strong is the net of the apostolic fishing;

Editors' notes and page, col. 821

Footnotes

(21) ‹anchor: ORATIO XIX› · call in col 822

Exstat apud Lipomanum ac deinde Surium, interprete cardinali Sirleto, inscripta Chrysostomo. Verum codices alii melius vindicant Proclo: e quibus edidit Riccardus. Erat Andreas summae ve- (continues)

It is found in Lippomano and then in Surius, in the translation of Cardinal Sirleto, ascribed to Chrysostom. But other codices more rightly claim it for Proclus; from these Riccardi edited it. Andrew was of the highest (continues)

(printed under page 417)

PG 65:823

PG 65:824

θαυμαστὸν τῆς Ἀνδρέου μνήμης τὸ ἀμφίβληστρον· ἀδιάκοπος τῶν ἀθανάτων νεκρῶν ἡ σαγήνη. Οὐ γὰρ παλαιοῦται τῷ χρόνῳ τὰ θήρατρα, ἅπερ ἐνέπλεξεν οὐ τέχνη, ἀλλὰ χάρις. Οἱ μὲν γὰρ ἁλιεῖς εἰ καὶ ἀπῆλθον, ἀλλ' οὐ παλαιοῦται τῷ χρόνῳ τὰ τῶν λογικῶν ἁλιέων ἐργαλεῖα, καὶ ἡ σαγήνη ἐν ᾗ τὸν κόσμον θηρεύουσιν. Οἱ ἕλκοντες οὐχ ὁρῶνται, καὶ τὰ δίκτυα πεπλήρωται· οὐκ ἐκτήσαντο κάλαμον, ὃν διαφθείρει χρόνος· οὐκ ἐχάλασαν λίνον, ὃ διακόπτει παλαιότης· οὐκ ἐχάλκευσαν ἄγκιστρον, ὅπερ ἰὸς ἀναλίσκει· οὐ περιέθηκαν δέλεαρ τὴν τῶν ἰχθύων παγίδα· οὐκ ἐκάθησαν ἐπὶ πέτραν, ἥνπερ τινάσσει τὰ κύματα· οὐκ ἀνέβησαν εἰς σκάφος, ὅπερ διαλύει ζάλη· οὐκ ἐθήρευσαν ἰχθύας, τὴν ἀλογίαν τῆς φύσεως. Ἀλλ' ὥσπερ ἡ τέχνη παράδοξος, οὕτως καὶ τὰ ἐργαλεῖα παράδοξα καὶ καινότερα. Ἀντὶ μὲν γὰρ καλάμου, τείνουσι τὸ κήρυγμα· ἀντὶ δὲ σπαρτίου, χαλῶσι τὴν μνήμην· ἀντὶ ἀγκίστρου, καθιᾶσι τὴν δύναμιν· ἀντὶ δελέατος, περιτιθέασι τὰ θαύματα· ἀντὶ πέτρας, ἐξ οὐρανῶν ἁλιεύουσιν· ἀντὶ σκάφους, τὸ θυσιαστήριον κατέλαβον· ἀντὶ ἰχθύων, βασιλέας θηρεύουσιν· ἀντὶ σαγήνης, τὸ εὐαγγέλιον ἐξέτειναν· ἀντὶ τέχνης, κέχρηνται τῇ χάριτι· ἀντὶ θαλάσσης, τὸν βίον τελοῦσιν· ἀντὶ δὲ δικτύων, τῷ σταυρῷ σαγηνεύουσι. Τίς ἴδε ποτὲ νεκροὺς ἁλιεύοντας, καὶ ζῶντας ἁλιευομένους; Ὦ τῆς τοῦ Σταυρωθέντος δυνάμεως! ὦ τῆς θεϊκῆς ἀξίας! ὦ τῆς ἀποστολικῆς εὐεργεσίας! Οὐδὲν γὰρ ἐν βίῳ τοιοῦτον, οἷον ἡ ἀποστολικὴ χάρις.

wonderful is the casting-net of Andrew's memory; unbroken is the drag-net of the deathless dead. For the snares do not grow old with time, which not art but grace wove. For though the fishermen have departed, yet the tools of the rational fishermen do not grow old with time, nor the drag-net in which they hunt the world. Those who haul are not seen, and the nets are filled; they did not acquire a rod, which time destroys; they did not let down a line, which age cuts through; they did not forge a hook, which rust consumes; they did not put on bait, the trap of the fish; they did not sit upon a rock, which the waves shake; they did not go up into a boat, which a storm breaks apart; they did not hunt fish, the irrational part of nature. But as the art is wondrous, so too the tools are wondrous and newer. For instead of a rod they stretch out the preaching; instead of a cord they let down the memory; instead of a hook they let down power; instead of bait they put on wonders; instead of from a rock they fish from the heavens; instead of a boat they have taken the altar; instead of fish they hunt kings; instead of a drag-net they have spread out the Gospel; instead of art they use grace; instead of the sea they pass through life; and instead of nets they sweep with the drag-net of the cross. Who ever saw the dead fishing, and the living being fished? O the power of the Crucified! O the divine dignity! O the apostolic benefaction! For there is nothing in life such as the apostolic grace.

Βʹ. Πολλὰ μὲν γὰρ ἴδεν ὁ βίος θαυμαστὰ, καὶ παράδοξα. Ἴδε γὰρ αἷμα μετὰ ἔκχυσιν κράζον, καὶ φόνον ἄνευ γλώττης βοῶντα· καὶ φύσιν διὰ φθόνον σχισθεῖσαν· καὶ γῆν διὰ τόλμαν μιανθεῖσαν· καὶ ἀδελφοκτόνον προσπέμποντα τῷ θανάτῳ τὸν ὁμομήτριον, καὶ τὴν θύραν τοῦ θανάτου ἀπὸ βασκανίας ἀνεῳχθεῖσαν. Ἴδε κιβωτὸν ἐν ναυαγίῳ φύσεως μήτραν. Ἴδε γέροντα διὰ πίστιν ὁπλιζόμενον κατὰ σπλάγχνων. Ἴδε θυσιάζοντα τὸν μὴ σφαγέντα, καὶ προσφερόμενον τὸν μὴ νεκρούμενον. Ἴδε καλύβην οὐρανοῦ πλατυτέραν, καὶ Θεὸν ὑπὸ σκηνὴν χωρούμενον. Ἴδε κλοπὴν εὐλογιῶν μητέρα, καὶ πάλην πλάστου καὶ δούλου. Ἴδε φθόνον ἐν ἀδελφοῖς χωρήσαντα, καὶ δουλείαν βασιλείας πρόξενον. Ἴδεν ὀνείρατα θρόνον εὐτρεπίσαντα, καὶ λιμὸν τοῖς ὑποδούλοις ἑλκύσαντα. Ἴδε πῦρ δροσίζον βάτον, καὶ ῥάβδον θαυμάτων μητέρα. Ἴδε κύματα στερούμενα, καὶ βυθὸν φωτιζόμενον. Ἴδεν ὁδοὺς σχεδιαζομένας, καὶ στύλον νεφέλης . . . . . . . . . . . ὁδηγοῦντα τὸ ἀοίδιμον τῶν δήμων πλῆθος. Ἴδεν ἄνευ γῆς βλαστήσασαν ῥάβδον, καὶ οὐρανὸν ἄρτον ποιήσαντα μάννα. Ἴδε νομοθέτην στοιχείοις ἐπιτάξαντα, καὶ γράμμα βρύον κατάραν. Ἴδεν ἄνθρωπον λόγῳ χαλινώσαντα ἥλιον, καὶ στεῖραν δι' εὐχῆς κυοφορήσασαν προφήτην. Ἴδεν ἀλεύρου

II. For life has seen many things wonderful and strange. For it saw blood crying out after it was shed, and a murder shouting without a tongue; and nature split apart through envy; and the earth defiled through a daring deed; and a fratricide sending his brother of the same mother on to death, and the door of death opened by jealousy. It saw an ark, in a shipwreck, the womb of nature. It saw an old man armed through faith against his own flesh and blood. It saw one sacrificing him who was not slain, and one offered who was not put to death. It saw a hut wider than heaven, and God contained under a tent. It saw a theft the mother of blessings, and a wrestling of the Maker and a servant. It saw envy advancing among brothers, and slavery the procurer of a kingdom. It saw dreams preparing a throne, and famine drawing the subjects. It saw fire bedewing a bush, and a rod the mother of wonders. It saw waves made solid, and the deep lit up. It saw roads laid down in haste, and a pillar of cloud . . . . . . . . . . . leading the far-famed multitude of the peoples. It saw a rod budding without earth, and heaven making manna into bread. It saw a lawgiver giving orders to the elements, and a letter teeming with a curse. It saw a man bridling the sun with a word, and a barren woman through prayer conceiving a prophet. It saw of meal

Editors' notes and page, col. 824

Page

running head: S. PROCLI CP. EPISCOPI
marginal letters: A θαυμαστὸν τῆς Ἀνδρέου μνήμης; B καὶ καινότερα; C Β΄. Πολλὰ μὲν γὰρ; D σαντα. Ἴδε πῦρ δροσίζον
old-edition numerals: (none)

PG 65:825

δράκα, βαθυληΐων πλουσιωτέραν, καὶ καμψάκην ἐλαίου, πηγῶν ἀφθονώτερον. Ἴδεν ἐν ἀΰλῳ ἅρματι ἀναλαμβανόμενον προφήτην, καὶ ὀστέα νεκρῶν ζωῆς φάρμακα. Ταῦτα καὶ ἄλλα πολλὰ καὶ θαυμαστὰ ἴδεν ὁ βίος, ἀλλ' ἐκεῖνα ὥσπερ σκιὰ καὶ χλόη παρῆλθεν, καὶ ὡς λύχνος ἐκοιμήθη. Ἀνατείλαντος γὰρ τοῦ ἡλίου, ἡ σκιὰ παρέδραμεν· ὅτι οὐδὲν τοιοῦτον, οἷον οἱ ἀπόστολοι.

a handful richer than deep cornfields, and a cruse of oil more abundant than springs. It saw a prophet taken up in an immaterial chariot, and the bones of the dead a medicine of life. These and many other wonderful things life saw, but those passed away like a shadow and green grass, and went to sleep like a lamp. For when the sun rose, the shadow ran past; for there is nothing such as the apostles.

Γʹ. Ὑπηρέτησαν τῷ Θεῷ λόγῳ· ἐψηλάφησαν σαρκωθέντα τὸν ἀσχημάτιστον· ἠκολούθησαν βαδίζοντι τῷ πανταχοῦ ὄντι· συνανέκεισαν τῷ ἀπεριγράπτῳ· ἤκουσαν φωνῆς τοῦ ποιήσαντος λόγῳ τὰ πάντα· ἐσαγήνευσαν διὰ γλώττης τὸν κόσμον· περιῆλθον τῷ λόγῳ πάντα τὰ πέρατα· ἐξεῤῥίζωσαν τὴν πλάνην ὡς ζιζάνια· ἐθέρισαν τοὺς βωμοὺς ὡς ἀκάνθας· ἐνέκρωσαν τὰ εἴδωλα ὡς θηρία· ἐφυγάδευσαν τοὺς δαίμονας ὡς λύκους· συνήγαγον τὴν Ἐκκλησίαν ὡς ποίμνιον· ἐσώρευσαν τοὺς ὀρθοδόξους ὡς σῖτον· ἀπεσκυβάλισαν τὰς αἱρέσεις ὡς ἄχυρα· ἐξήραναν τὸν Ἰουδαϊσμὸν ὡς χόρτον· κατέφλεξαν τὸν Ἑλληνισμὸν ὡς ὕλην· ἠροτρίασαν τῷ σταυρῷ τὴν φύσιν· κατέσπειραν τὸν λόγον ὡς σῖτον· κατήστραψαν τὰ πάντα ὡς ἑωσφόροι. Διὰ τοῦτο πρὸς αὐτοὺς ἐβόα ὁ Δεσπότης· Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. Ἀνατολὴν ἔχετε τὴν παρθενικὴν ὠδῖνα· ὄρθρον, τὴν τοῦ βαπτίσματος μήτραν· λαμπρότητα, τὴν τοῦ Σταυρωθέντος χάριν· ἀκτῖνας, τὰς παραδόξους γλώττας· ἡμέραν τὸν μέλλοντα αἰῶνα· μεσημβρίαν, τὴν τοῦ σταυροῦ ὥραν· δύσιν, τὴν τοῦ τάφου οἴκησιν· ἑσπέραν, τὸν πρόσκαιρον θάνατον· ἔλλαμψιν, τὴν τῶν νεκρῶν ἀνάστασιν. Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. Βλέπετε τὰ ἄστρα, καὶ ἐκπλάγητε τὴν φαιδρότητα.

III. They ministered to God the Word; they handled the Formless One made flesh; they followed Him as He walked, Him who is everywhere; they reclined at table with the Uncircumscribed; they heard the voice of Him who made all things by a word; they caught the world in the drag-net of their tongue; they went round all the ends of the earth with the word; they rooted out error like tares; they mowed down the altars like thorns; they slew the idols like wild beasts; they put the demons to flight like wolves; they gathered the Church like a flock; they heaped up the orthodox like wheat; they swept out the heresies like chaff; they dried up Judaism like grass; they burned up Hellenism like timber; they ploughed nature with the cross; they sowed the word like wheat; they lit up all things like morning stars. Therefore the Master cried out to them: You are the light of the world. You have as your sunrise the virgin birth-pang; as your dawn, the womb of baptism; as your brightness, the grace of the Crucified; as your rays, the wondrous tongues; as your day, the age to come; as your noon, the hour of the cross; as your setting, the dwelling in the tomb; as your evening, death that lasts but a season; as your shining forth, the resurrection of the dead. You are the light of the world. Look at the stars, and be astounded at their radiance.

Δʹ. Διὰ τοῦτο σήμερον ὁ Ἀνδρέας καθάπερ θησαυρὸν φωτὸς εὑρηκὼς τὸν κοινὸν Δεσπότην, ἐβόα πρὸς τὸν Πέτρον τὸν ἑαυτοῦ ἀδελφόν· Εὑρήκαμεν, φησὶ, τὸν Μεσσίαν. Ὦ φιλαδελφίας ὑπερβολή· ὦ τάξεως ἀντιστροφή! Δεύτερον τοῦ Πέτρου εἰς τὸν βίον ἐξεπήδησεν ὁ Ἀνδρέας, καὶ πρῶτος τοῦ Πέτρου εἰς τὸ Εὐαγγέλιον ἐθήρευσεν. Εὑρήκαμεν, φησὶ, τὸν Μεσσίαν. Ἐκ περιχαρεία⟨ς⟩ ὁ λόγος· φαιδρὰ τῆς εὑρέσεως τὰ εὐαγγέλια. Εὑρήκαμεν, φησὶ, τὸν θησαυρόν· φεῦγε, Πέτρε, τὴν τῆς περιτομῆς πενίαν· ἀπόδυσαι τὰ τοῦ νόμου ῥάκια· ἀπόῤῥιψον τὸν τοῦ γράμματος ζυγόν· ὡς μικρὰ ἄρνησαι ταῦτα πάντα, καὶ ὡς ἐνυπνιατὰ παρόντα· τὴν Βηθσαϊδὰν ὡς εὐτελὲς χωρίον· τὸ ἀμφίβληστρον, ὡς πενίας ἐργαλεῖον· τὸ σκάφος,

IV. Therefore today Andrew, having found the common Master like a treasure of light, cried out to Peter his own brother: We have found, he says, the Messiah. O surpassing love of a brother; O reversal of order! Andrew leapt into life second after Peter, and first before Peter he hunted for the Gospel. We have found, he says, the Messiah. The word comes from overflowing joy; bright are the glad tidings of the finding. We have found, he says, the treasure: flee, Peter, the poverty of circumcision; strip off the rags of the law; throw off the yoke of the letter; renounce all these things as small, and the present things as dreams; Bethsaida as a paltry village; the casting-net as an instrument of poverty; the boat

Editors' notes and page, col. 825

Footnotes

(22) ‹anchor: Immateriali curru› · call in col 826

Immateriali curru, ἀΰλῳ ἅρματι. Non male annotat Riccardus, intelligi posse angelos, quos perinde πνεῦμα καὶ πῦρ appellari, auctor est Basilius in Catena psal. CIII, apud Agellium. Haud sane alio, quam angelorum ministerio propheta translatus sit, qui ita in specie ignis apparuerint. Vocant item ἄϋλον Graeci ipsum corpus, quod hisce sublunaribus subtilius est, ut liquet ex Gregor. II. De Theologia.

"In an immaterial chariot," ἀΰλῳ ἅρματι. Riccardi notes not badly that the angels can be understood, who are likewise called "spirit and fire," as Basil attests in the Catena on Psalm 103, in Agellio. The prophet was surely carried off by no other means than the ministry of angels, who thus appeared in the likeness of fire. The Greeks also call ἄϋλον a body itself that is finer than these sublunary ones, as is clear from Gregory, [Oration] II On Theology.

(printed under page 419)

(23) · call in col 826

Leg. δρόμῳ ex Vat.

Read δρόμῳ ("course"), from the Vatican manuscript.

(printed under page 419)

(24) ‹anchor: τοῦ Πέτρου (call printed in the Greek, col 825)› · call in col 826

Leg. τὸν Πέτρον, cum Sirl.

Read τὸν Πέτρον ("Peter," accusative), with Sirleto.

(printed under page 419)

PG 65:827

Editors' notes and page, col. 827

Footnotes

(25) ‹anchor: Ut fluctuationi expositam› · call in col 827

Ut fluctuationi expositam. Non potui acquiescere Riccardo, ut legerem βωμοῦ· quid enim aris, et piscibus? maxime Christi et apostolorum, seu etiam Judaeorum, qui Christi Domini aetate erant alieno animo ab idolis? Aliud ergo melius legit Sirletus, quem sequor.

"As exposed to tossing." I could not agree with Riccardi so as to read βωμοῦ ("altar"); for what have altars to do with fish? Above all those of Christ and the apostles, or even of the Jews, who in the time of Christ the Lord were averse to idols? Sirleto therefore reads something else, and better, and I follow him.

(printed under page 420)

(26) · call in col 827

Leg. σάλου, vel quid simile, cum Sirl.

Read σάλου ("of tossing"), or something similar, with Sirleto.

(printed under page 420)

(27) ‹anchor: Multi fuerunt christi› · call in col 827

Multi fuerunt christi. Vim facit in articulo, τὸν Χριστόν· quo Christus ille, ac eximie denotetur, ac distinguatur ab iis qui dicuntur christi communiter: quo modo sanctus Joannes Chrysostomus philosophatur in voce Λόγος Joan. I. Nullus interpretum auctoris mentem satis expresserat. Eadem fere hic repetit, quae Orat. XI, ubi Christum majorem omnibus veteribus sanctis ostendit.

"Many were christs." He lays stress on the article, τὸν Χριστόν, by which that Christ is denoted, and pre-eminently, and is distinguished from those who are called christs in the common way; just as Saint John Chrysostom reasons on the word Λόγος in John 1. None of the translators had sufficiently expressed the author's mind. He repeats here almost the same things as in Oration XI, where he shows Christ to be greater than all the ancient saints.

(printed under page 420)

(28) ‹anchor: ORATIO XX› · call in col 827

Orationem XX primus edidit Baronius tom. V Annalium ad ann. 438, § 3, et seqq. e Vallicellana bibliotheca; ac post eum Riccardus. Dicta videtur cum adhuc reliquiae Joannis essent Comanae in Ponto; ob illa verba: in Ponto jacet, et in orbe, etc., quas ejus reliquias liquet postmodum relatas Constantinopolim Procli opera: de qua translatione, tum Georgius Alexandrinus, tum auctor anonymus vitae ejusdem; tum denique Cosmas Vestitor (sic enim inscribitur) luculenta oratione in eam Joannis reliquiarum translationem, in eminentissimi cardinalis Mazarini codice: ex quo fere animus erat ut ederem: verum absterruit, quod praeter verborum ornatum ac orationis compositionem, vix aliquid habeat, quam quae a praefatis Georgio, ac (continues)

Baronius first published Oration XX in volume V of the Annals, at the year 438, § 3 and following, from the Vallicelliana library; and after him Riccardi. It seems to have been delivered while John's relics were still at Comana in Pontus, because of the words "he lies in Pontus, and in the world," etc.; and it is clear that these relics of his were afterwards brought back to Constantinople by Proclus's efforts. Of this translation write George of Alexandria, and the anonymous author of his Life, and finally Cosmas Vestitor (for so he is styled) in a splendid oration on that translation of John's relics, in the codex of the most eminent Cardinal Mazarin; I had almost a mind to publish it from there, but was deterred because, apart from ornament of words and composition of speech, it has scarcely anything beyond what the aforesaid George and (continues)

(printed under page 420)

PG 65:828

ὡς ναυαγίου θάλαμον· τὴν τέχνην ὡς βωμοῦ μητέρα· τοὺς ἰχθύας, ὡς γαστριμαργίας ἐμπορίαν· τὴν γῆν, ὡς θορύβου πέλαγος· τὸ γένος, ὡς φθορᾶς κλήματα· τὸν κόσμον, ὡς γαστρὸς ἐμπόριον· τὸν ναὸν, ὡς λῃστῶν σπήλαιον· τὴν Ἱερουσαλὴμ, ὡς προφητῶν πολυάνδριον· τὸ ἔθνος, ὡς κατὰ Θεὸν λυσσῶν· τὸν Καϊάφαν, ὡς πονηροῦ συνεδρίου πατέρα. Εὑρήκαμεν τὸν Μεσσίαν, ὃν προεκήρυξαν οἱ προφῆται· ὃν προεσάλπισεν ὁ νόμος. Εὑρήκαμεν τὸν τοῦ νόμου θησαυρόν· φεῦγε, Πέτρε, τὸν τοῦ γράμματος λιμόν. Εὑρήκαμεν τὸν Μεσσίαν, ὃν προεσκιαγράφησε τὰ σημεῖα· ὃν ἴδεν Μιχαίας ἐπὶ τοῦ θρόνου τῆς δόξης· ὃν Ἡσαΐας ἐθεάσατο ἐπὶ τῶν σεραφίμ· ὃν Ἐζεκιὴλ ἴδεν ἐπὶ τῶν χερουβίμ· ὃν Δανιὴλ ἐθεάσατο ἐπὶ τῶν νεφελῶν· ὃν Ναβουχοδονόσωρ ἴδεν ἐν τῇ καμίνῳ· ὃν Ἀβραὰμ ἐδέξατο ἐν τῇ καλύβῃ· ὃν Ἰακὼβ οὐκ ἀφῆκεν εἰ μὴ εὐλογήθη· οὗ Μωϋσῆς τὰ ὀπίσθια ἴδεν ἐπὶ τῆς πέτρας. Τοῦτον εὑρήκαμεν, ἀνάρχως γεννηθέντα, καὶ ἐπ' ἐσχάτων φανερωθέντα· τὸν θησαυρὸν, οὗ ἡ εὐπορία ἀκένωτος, καὶ ὁ πλοῦτος ἄσυλος, καὶ ἡ ὕπαρξις ἄναρχος, καὶ ἡ εὕρεσις πρόσφατος. Εὑρήκαμεν τὸν Μεσσίαν, ὅ ἐστι μεθερμηνευόμενον Χριστός. Πολλοὶ χριστοὶ γεγόνασιν, ἀλλὰ θανάτῳ πάντες ἐδούλευσαν. Ἀβραὰμ χριστὸς, ἀλλ' ἐν τάφῳ διελύθη· Ἰσαὰκ χριστός· ἀλλ' ἐν ὀστέοις ἡ μνήμη αὐτοῦ· Ἰακὼβ χριστὸς, ἀλλὰ θανάτου πάρεργον γέγονε· Μωϋσῆς χριστὸς, ἀλλ' οὐδὲ ὅπου ἐτάφη ἴσμεν· Δαβὶδ χριστὸς, ἀλλὰ πάντες λάφυρα. Πάντες χριστοὶ, ἀλλὰ θανάτου αἰχμάλωτοι. Εἷς δὲ ὁ Χριστὸς ὁ τῇ φύσει Θεὸς, καὶ δι' εὐσπλαγχνίαν ἄνθρωπος· ὁ Παρθένου γαστέρα τῷ τόκῳ σφραγίσας, καὶ πηγὰς ἰαμάτων τοὺς ἁλιεῖς ἀναδείξας· αὐτῷ τὸ κράτος, καὶ ἡ βασιλεία καὶ ἡ δόξα, καὶ ἡ προσκύνησις, σὺν τῷ ἀχράντῳ καὶ ὁμοουσίῳ, καὶ ὁμοδυνάμῳ αὐτοῦ Πατρὶ, καὶ τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

as a bridal chamber of shipwreck; the art as the mother of an altar; the fish as a traffic of gluttony; the land as a sea of turmoil; the race as branches of corruption; the world as a market of the belly; the temple as a den of robbers; Jerusalem as a common grave of prophets; the nation as raging against God; Caiaphas as father of a wicked council. We have found the Messiah, whom the prophets proclaimed beforehand; whom the law heralded beforehand with the trumpet. We have found the treasure of the law: flee, Peter, the famine of the letter. We have found the Messiah, whom the signs sketched beforehand in shadow; whom Micaiah saw upon the throne of glory; whom Isaiah beheld upon the seraphim; whom Ezekiel saw upon the cherubim; whom Daniel beheld upon the clouds; whom Nebuchadnezzar saw in the furnace; whom Abraham received in the hut; whom Jacob did not let go until he was blessed; whose back Moses saw upon the rock. Him have we found, begotten without beginning and made manifest in the last times; the treasure whose abundance cannot be emptied, and whose wealth cannot be plundered, and whose existence is without beginning, and whose finding is recent. We have found the Messiah, which is, being interpreted, the Christ. Many have been christs, but all were slaves to death. Abraham was a christ, but he was dissolved in the tomb; Isaac a christ, but his memory lies in bones; Jacob a christ, but he became a by-work of death; Moses a christ, but we do not even know where he was buried; David a christ, but all of them are spoils. All christs, but captives of death. But one is the Christ, who is God by nature and man through compassion; who sealed the Virgin's womb in His birth, and showed forth the fishermen as springs of healings: to Him be might, and the kingdom and the glory, and the worship, with His spotless and consubstantial and co-equal in power Father, and the all-holy Spirit, now and always, and unto the ages of ages. Amen.

ORATIO XX.

ORATION XX.

Laudatio S. Joannis Chrysostomi, incerto interprete.

Encomium of St John Chrysostom, by an unknown translator.

I. Certe gratias Deo, fratres charissimi, quod modo inenarrabili in domo ejus in qua sacra inso-

I. Surely thanks be to God, dearest brethren, that in an unspeakable manner in His house in which sacred [inso-]

Editors' notes and page, col. 828

Footnotes

(29) · call in col 829

Joannes.

John.

(printed under page 421)

Page

running head: [ORATIO IN SA]NCTUM JOAN. CHRYSOSTOMUM. 830 (left end of head cut off; column number partly legible)
marginal letters: A ‹replebatur spectaculum›; B ‹rus (Psal. LXXIX, 14) ovium›; C ‹quoque tuam ad Deum›; D ‹apparatu ac obsequio›
old-edition numerals: (none)
other: facing Latin version, not set. The column opens with two full-width lines closing the Latin version of the Oratio in S. Joannem Chrysostomum ("replebatur spectaculum, in qua evangelica cantavit hirundo, et floribus orthodoxiae portum adimple-"), continuing on the next page. Below the rule, the rest of the column is editors' prose: the Latin version of the anonymous narrative quoted in col. 829, a Latin summary ("Prosequitur multis…"), and then the Greek of the anonymous resumed ("Τί δὲ καὶ ὁ πατριάρχης Πρόκλος; …", with an address to the relics in italic). Editors' matter: not set.

PG 65:831

Editors' notes and page, col. 831

Footnotes

(30) · call in col 831

Baron. invaluit arundo, et floribus orthodoxiae portus impletur. At Combefisius: Hirundo, inquit, hic sane emendandum, ut alludat ad vernum tempus, quo hirundines prata, non portus, floribus replent.

Baronius: "the reed grew strong, and the harbour is filled with the flowers of orthodoxy." But Combefis says: "Here surely 'swallow' (hirundo) must be restored, so that it alludes to the springtime, when swallows fill the meadows, not harbours, with flowers."

(printed under page 422)

(31) · call in col 831

Baron. omnibus civibus.

Baronius: "to all the citizens."

(printed under page 422)

(32) · call in col 831

Ostentans vos, cl. Sic recte Baronius. Sed Combefisius post Riccardum, osculans, vobis clamat.

"Showing you, cl[amat]." So Baronius rightly. But Combefis, after Riccardi: "kissing, he cries to you."

(printed under page 422)

(33) · call in col 831

Baron. studiosis manibus adversus imperialem avaritiam acutissima falx. Adversus imperial. avarit. etc. Haec Procli dicta non minimum roboris addere iis videntur, quae alibi ad confirmandam Joannis Chrysostomi Epistolae ad imperatricem Eudoxiam sinceritatem, ex Marco Gazensi protulimus. Vide sis Prolegom. ad superiorem tomum VIII, cap. 9, § 3, pag. 2.

Baronius: "with zealous hands, a sickle sharpest against imperial greed." "Against imperial greed," etc. These words of Proclus seem to add no small strength to what we brought forward elsewhere from Mark of Gaza to confirm the genuineness of John Chrysostom's Letter to the Empress Eudoxia. See, if you please, the Prolegomena to the preceding volume VIII, ch. 9, § 3, p. 2.

(printed under page 422)

(34) · call in col 831

Baron. omissa negatione, Sed paveo minorem laudibus navem mergendam attonitus.

Baronius, leaving out the negative: "But, astonished, I fear that the ship, too small for the praises, must be sunk."

(printed under page 422)

(35) ‹anchor: rete concussit› · call in col 831

Baron. orthodoxiae rete deduxit.

Baronius: "he drew down the net of orthodoxy."

(printed under page 422)

(36) ‹anchor: merces autem copiosa› · call in col 831

Baron. merces autem copiosa. Huc usque Proclo perducere licuit orationem fine carentem, acclamationum jugibus tonitruis interruptam populi adstantis, et instantis, sibi Joannem reddi: cum Proclus ex more illa tantum apponens verba, Gratia et misericordia, etc., finem imposuit orationi clamoribus populis interceptae. Haec Baronius. Basnagio in suis Annalibus politico-ecclesiasticis ad ann. 438, § 3, haud probatur Baronii sententia, existimantis hunc Procli sermonem prius fuisse recitatum, quam ipse de revocando Chrysostomi corpore Theodosium adiret. Verum praeter ea quae infra refert Combefisius ex Cosma Vestitore, ipsemet Proclus Baronianam sententiam confirmat, dum ait sub initium Orationis: In ponto jaces (Chry- (continues)

Baronius: "but the reward abundant." Thus far Proclus was able to carry the oration, which lacks an ending, interrupted by continual thunders of acclamation from the people standing by and pressing for John to be given back to them; whereupon Proclus, adding as is customary only the words "Grace and mercy," etc., put an end to the oration, cut short by the shouts of the people [populis, as printed]. So Baronius. Basnage, in his Annales politico-ecclesiastici at the year 438, § 3, does not approve the opinion of Baronius, who thinks this sermon of Proclus was delivered before he himself approached Theodosius about recalling Chrysostom's body. But besides what Combefis reports below from Cosmas Vestitor, Proclus himself confirms Baronius's opinion when he says near the beginning of the oration: "You lie in Pontus (Chry- (continues)

(printed under page 422)