Indices: Index veterum scriptorum a Tertulliano laudatorum; Index generalis

INDEX OF THE ANCIENT WRITERS WHO ARE MENTIONED IN THE WRITINGS OF TERTULLIAN.

OF THE SACRED [WRITERS].

AMOS is cited frequently; on which see the Index of Scriptures.

ARITHMI, or Numbers, II, 129, 418 431.

Under the title of BARNABAS the Epistle to the Hebrews is cited, which he declares to be received among the Churches, II, 1021.

BARUCH is cited under the name of Jeremiah, II, 137.

The four books of BASILIARUM, that is, of Kings, II 350, 386, 410. They are also called the Annals of the Kings, II, 129.

The Annals of CRITARUM, or of Judges, II, 129.

The weeks of DANIEL, II, 612, 614.

Words of the book of ENOCH are cited, I, 665, 666, 2307. They are not admitted into the Jewish book-chest, ibid. In both respects they have a testimony in Jude the apostle, ibid., I, 1328.

ESDRAS restored the whole instrument of Jewish literature. I, 1307. Some things are also cited from the fourth book of Esdras, II, 15 395.

EZEKIEL is cited frequently; on which see the Index of Scriptures.

HERMAS, whose writing is entitled the Shepherd, I, 1172. It is judged by every council of the Churches to be among the apocryphal and false [writings], II. 1000, 1021.

ISAIAH is cited frequently.

JAMES, II, 600, 922.

Whatever is contained today in the book of Baruch was once ascribed to JEREMIAH, II, 137.

The Apocalypse of JOHN, and the first and second Epistles of the same author, II, 1020. His Gospel published before Marcion. II, 767, The Apocalypse is attributed to John the apostle. As an Apostle he instils faith in us by his Gospel. II, 363, Although Marcion rejects his Apocalypse, yet the order of bishops, traced back to its origin, will rest on John as its author, II 112, 147, 366 ff.

JOB is cited frequently; on which see the Index of Scriptures.

JOEL is cited frequently; on which see the Index of Scriptures.

JONAH is cited frequently; on which see the Index of Scriptures.

JUDE. See the Index of Scriptures.

Some things are cited from the book of JUDITH, II, 253, 932.

Of LUKE, a follower of the apostle Paul from among the apostolic men, the Acts of the apostles, an authentic writing, II, 34, 35. The digest of the Gospel of the same, II, 363 ff., Which they are also accustomed to ascribe to Paul, II, 366. Paul in the Epistle to the Galatians confirms the writing of the apostolic authors, which are therefore wrongly rejected by Marcion.

The books of the MACCABEES are cited by Tertullian, II, 26, 636.

MALACHI is cited frequently; on which see the Index of Scriptures.

MARK, an apostolic man, renews faith for us by his Gospel, II, 363 ff. 366, although what Mark published is also affirmed to be Peter's, whose interpreter Mark [was].

MATTHEW, a most faithful compiler of the Gospel, as a companion of the Lord, II, 788, 790; as an apostle he gives us faith, II, 363 f.

MICAH is cited frequently; on which see the Index of Scriptures.

MOSES, author of the Jewish Instrument, equal in age to Inachus of Argos, preceded Danaus by nearly three hundred years, precedes the downfall of Priam by about a thousand, and Homer by more than five hundred. His original instrument is Genesis, I, 382, 386; older than Saturn by about nine hundred years, II, 697; author of the Pentateuch, II, 257; before all the Lycurguses and Solons, II, 305.

NAHUM is cited frequently; on which see the Index of Scriptures.

HOSEA is cited frequently: on which see the Index of Scriptures.

Tertullian noted that the heretics make very great use of the Epistles of PAUL for their questions, II, 35; his Apocalypse is disapproved

ibid. and 37; likewise the Acts or Travels of him and of Thecla, I, 1219; Marcion mutilated his Epistles in their number, II, 470; namely by omitting the Epistles to Timothy and to Titus, who also mutilated his other Epistles in their sentences, II, 471; of which the one which is to the Galatians is the principal Epistle against Judaism, ibid.; the one which we have headed To the Ephesians, the heretics [have headed] To the Laodiceans, II, 500, 512, they were written chiefly about his bonds, II, 111.

PETER, the Epistle to the Pontians, which today we call the first, II, 146, and frequently elsewhere.

Under the name of SOLOMON there is cited, besides Proverbs, Ecclesiastes and the Song of Songs, also the book of Wisdom, II, 20; likewise Ecclesiasticus, II, 265, 950.

The SEVENTY-TWO TRANSLATORS, by order of Ptolemy Philadelphus, translated the Jewish Instrument of the Hebrew writings into the Greek style; the agreement of whose judgement the philosopher Menedemus admired; Aristaeus affirmed these things, I, 378, 379. Their translation is displayed at the Serapeum of Ptolemy's library together with the Hebrew writings themselves. Ibid.

ZEPHANIAH is cited frequently: on which see the Index of Scriptures.

Tertullian sometimes follows the edition of SYMMACHUS. II, 403, 404.

ZECHARIAH is cited frequently; on which see the Index of Scriptures.

OF THE ECCLESIASTICAL [WRITERS].

The writers of APOLOGIES against the Gentiles, I, 609.

Tertullian cites IRENAEUS, II, 548; he imitates him word for word in the book Against the Valentinians, II, 539, 551 ff., and thereafter copies out most of his words up to the end of the book Against the Valentinians, II 593 ff.

Tertullian in the Apology imitates in all respects the Apologies of JUSTIN martyr against the Gentiles, II, 548. He also calls him a philosopher, alluding to his book Against all the Gentiles, Ibid.

MILTIADES, sophist of the Churches, II, 548.

PROCULUS, still a Catholic, Against the Valentinians, when he calls him the dignity of Christian eloquence, II, 549.

OF THE HERETICS.

AESCHINES, II, 27.

ALEXANDER, a Valentinian, II, 779, 780.

APELLES, who wrote the Phaneroseis, II, 18, 24, 42. ff. 46, 47, 51 68, 686, 712, 765.

APELLEIACI, II, 766.

AXIONICUS, II, 547.

BASILIDES, II, 62, 796.

BLASTUS, II, 72.

CANAII, II, 46, 1198.

CAIANI, II, 65.

CARPOCRATES, II. 66, 686.

CATAPHRYGAS, II, 72.

CERDO, II, 70, 351.

CERINTHUS, II, 67.

COLARBASUS, II, 70.

DOSITHEUS, a Samaritan, II, 61.

ERION, II, 24, 46, 67, 778.

HERACLEON, II, 69.

HERMOGENES, an African, II, 16, 43, 46, 828.

HERMOGENES, of the apostolic age, II, 15, 106, 198, 211.

HERODIANS, II, 61.

HYMENAEUS, II, 15.

LUCANUS, II, 71, 798.

MARCION, II, 19, 24, 42, 43, 51, 52, 58, 71, 755, 759 ff., in a certain Epistle, II, 247; in the Epistles, II, 267, ff.; in the Antitheses, II, 322, ; in the Apostolic book, II, 345, 361 ff.; in the Gospel, II, 361, ff.; in the Antitheses, from the Gospel, from the Apostolic book, II, 468, ff.

MARCUS, II, 70. A magician, II, 546.

MENANDER, II, 61, a Samaritan magician, II, 734, 735.

MONARCHIANS, II, 164.

MONTANUS, II, 62.

NICOLAITANS, II, 46, 63, ff.

NICOLAUS, II, 63.

NIGIDIUS, II, 43.

OPHITES, II, 63.

PHARISEES, II, 61, 64.

PHILETUS II, 15.

PHYGELLUS, II, 15, 106, 828.

PRAXEAS, II, 74, 155 ff.

PROCLUS or PROCULUS, II, 72.

PRODICUS, II, 152, 159.

PTOLEMAEUS, II, 56, 554. In the Miscellany, II, 552.

QUINTILLA, I, 1197.

SADDUCEES, II, 46, 61, 754, 796, 850.

SATURNINUS, II, 61, 686.

SECUNDUS, II, 69, 546.

SETHITES, II, 65.

SIMON, the Magician, II, 61, 708.

TATIAN, II, 72.

THEODOTUS, the Byzantine, II, 72.

THEODOTUS, the tanner, II, 72.

THEOTIMUS, 546.

VALENTINUS, II, 19, 42, 54, 67, 538 ff. His books: the Sophia, II, 19, 24, 51, 52, 58, 69. The Gospel, 538-596, 754, 779 ff.

VALENTINIANS, II, 538, ff. Their Commentaries, II, 881.

VICTORINUS, II, 74.

OF THOSE WHO WROTE ON GOD AND THE GODS, AND ON WHAT PERTAINS TO THEM.

ANTIPHON, on Dreams, II, 729.

ARTEMON, on Dreams, II, 729,

CALLIMACHUS, on Crowns, II, 85.

CLAUDIUS SATURNINUS: a book on Crowns, setting out their origins, causes, kinds and solemnities, II, 86 ff.

CRATIPPUS, on dreams, II, 729.

DIODORUS, II, 85.

DIONYSIUS, the Rhodian, on dreams, II, 729.

EPICHARMUS, on dreams. II, 730.

HARPOCRATION, II, 85.

HERMATELES or Termateles, on the circus games, II, 649.

HERMIPPUS of Berytus set out the whole history of dreams, with their origins, rites and narrators, most abundantly in a set of five volumes, II, 729 730.

The writings of the ACTORS, I, 351

LEO, the Egyptian, on Crowns, II, 86

MUSAEUS, I, 403; II, 649.

NICANDER, on Oracles, 749.

NUMA POMPILIUS, I, 404; II, 55.

PHERECYDES, on Saturn, II, 86, 698.

PHILOCHORUS the Athenian, II, 730.

PINDAR, I, 352, II, 85

PISO, on the Games, I, 637.

SERAPION, on Dreams, II, 729.

STRATO of Lampsacus, II, 729.

TIMAEUS, on the origin of the games, I, 636.

VARRO, a Roman, a Cynic, I, 365, 637.

OF THE MAGICIANS.

BERENICE, II, 747.

DAMIGERON, ibid.

DARDANUS, ibid.

NECTABIS, ibid.

ROSTANES, ibid.

TYPHON, ibid.

OF THE PHYSICIANS, MATHEMATICIANS AND NATURAL PHILOSOPHERS.

ANDREAS, II, 670.

APOLLODORUS, II, 672.

APOLLOPHANES, II, 668.

ARCHIMEDES, II, 669

ASCLEPIADES, II, 770.

CHRYSIPPUS, II, 653, 672.

DIOCLES, II, 670, 674.

ERASISTRATUS, II, 670, 671, 692.

HARPOCRATION, II, 85.

HEROPHILUS, who dissected six hundred [people] in order to investigate nature, II, 662, 692.

HICESIUS, II, 691, 692.

HIPPOCRATES, II, 670, 692.

MERCURY Trismegistus, master of all the natural philosophers II, 567, 697.

NICANDER, on venomous beasts, II. 121.

SORANUS, a most learned author of methodical medicine, who wrote most fully on the soul, in four volumes, 670, 692, 724.

STRATO, the Natural Philosopher, II, 670, 671.

OF THE PHILOSOPHERS.

ANAXARCHUS, pounded with a pestle, I, 352.

AENESIDEMUS, on the Soul II, 660, 669.

ALBINUS, the Platonist, II, 697, 699.

ANACHARSIS, II, 265, 1045.

ANAXAGORAS, on God, 666, 667, 721.

ANAXIMANDER, II, 260, 1031.

ANAXIMENES, on the Soul, II, 260, 660.

APOLLOPHANES, on the Soul, II, 668.

ARISTODEMUS, II, 727.

ARISTOPHON, ibid.

ARISTOTLE, in the Dialectic, II, 20; on the Soul, II, 551, 666, 667, 721, 727, 798; he flatters Alexander, I, 512.

ARIUS, II, 742.

CALLINICUS, in the Orations, I, 535.

CEBES, in the Tablet, on the Soul, II, 53.

CHRYSIPPUS, on Divination, II, 653, on the Soul, II, 668.

CLEANTHES, on the Soul, I, 399, 653.

CRATIPPUS, II, 729.

CRITIAS, on the Soul, II, 653.

CRITOLAUS, the Athenian, on the Soul, II, 652.

CRITOLAUS the Peripatetic, 652.

DEMOCRITUS, on the Soul, II, 667, 670; on Sleep, II, 721.

DICAEARCHUS of Messene, on the Soul in three books, I, 672

DIOGENES, the Cynic, I, 510, on Death, I, 535; II, 1013.

EMPEDOCLES, on the Soul, I, 671, 674, 683; on Friendship and enmity, II, 651, 653; on Sleep, II, 702, 721, 795, 1013.

EPICHARMUS, II, 730, 732.

EPICURUS, I, 517; II, 19, 1047; on the Void and the empty, II, 551; on the Soul, II, 651, 653, 672; in the Epistle to Menoeceus, II, 721; on Dreams, II, 72, 275, 301, 394, 795, 942.

EUBULUS, on the soul, II, 652.

HERACLIDES of Pontus, on the soul, II, 660.

HERACLITUS, on the Fiery god, I, 518; the book on Nature, II, 651, 653, 671.

HIPPARCHUS, on the soul, II, 653.

HIPPON, on the Soul, II, 653.

MENEDEMUS, defender of Providence, on the edition. I, 380.

MERCURY, the Egyptian, II, 649, 697; in the Asclepius, II, 705.

MOSCHION II, 671.

NIGIDIUS, II, 43.

PANAETIUS, on the Soul, II, 668.

PARMENIDES on Sleep, II, 721.

PHERECYDES, teacher of Pythagoras, II, 649, 698.

PHAEDO, II, 648.

PLATO, I, 405, 416, 417, II, 1033, in the Timaeus, II, 481; in the Socrates, II, 503, 509; in the Timaeus, Ibid.; in the Socrates, Ibid.; in the Phaedo, II, 795; in the Phaedrus, II, 648; in the Sophist, II, 651; in the Phaedrus, Hipparchus, Laches, Protagoras, Symposium, Alcibiades, Gorgias, Crito and Timaeus, ibid.; in the Phaedrus II, 659; in the Timaeus, II, 661, 666; in the Phaedrus, I, 668; in the Timaeus, Ibid.; on the Republic II, 670 ff.; in the Timaeus and Phaedo, II, 673; in the Phaedrus II, 676; and the Theaetetus, Ibid.; in the Phaedo, Ibid; in the Parmenides, and the Timaeus on the Ideas, Ibid, and II, 678; in the Timaeus, II, 683; in the Laws, Ibid.; in the Phaedo, II 686, in the Timaeus, Ibid.; in the Phaedo. Ibid.; in the Philebus, II; 688; in the Phaedo, Ibid.; in the Phaedrus, Ibid.; in the Parmenides, Ibid. and II, 693; in the Laws, II, Ibid.; 697, 752, II, in the Phaedo and on the Republic II, 741, in the Phaedo and in the Politeia, II, 736; in the Phaedo, II, 160, in the Phaedrus and Timaeus, Ibid.; in the Phaedo, Ibid. and II, 795-799.

POSIDONIUS, on the Soul, II, 608.

PROTAGORAS, II, 672.

PYRRHO, I, 535

PYRRHUS, II, 798.

PYTHAGORAS, I, 617, 521; the Samian sophist, II, 697. 698, 741.

SOCRATES, I, 353, 354 504; II, 796.

STRATO, the natural philosopher, II, 671; on Sleep, II, 260, 721.

THALES, on the Soul, I, 508; II, 260.

XENOPHANES, on Sleep, III, 721.

ZENO of Citium, I, 398, 511; II, 260, 653.

OF THE HISTORIANS.

The archives of the EGYPTIANS, CHALDEANS, PHOENICIANS, I, 387.

ALEXANDER Polyhistor, II, 1038.

APPION or APION, I, 387.

ARISTEAS on the Seventy Translators, I, 380.

BEROSUS, the Chaldean, I, 387.

CALLISTHENES, II, 728.

CASSIUS SEVERUS, I, 330.

CHARON of Lampsacus, earlier than Herodotus, II, 727.

CORNELIUS NEPOS, I, 330.

CORNELIUS TACITUS, in the Commentaries, I, 292, 364, in the Roman History book V; most talkative of lies, Ibid.

CTESIAS, I, 325.

DEMETRIUS of Phalerum, prefect of Ptolemy's library, the most approved of the grammarians, I, 379.

DIODORUS Siculus, I, 329, 330; II, 85.

EPHORUS, II, 728.

EUPHORION, ibid.

FENESTELLA, in the Annals, II, 590.

The ANNALS OF THE GREEKS, I, 387.

HERACLIDES, II, 728, 749.

HERMOTIMUS, II, 698, 702, 724.

HERODOTUS, in Clio, in the Histories, II, 733; in Melpomene, II, 749.

HIRAM, the Phoenician, king of Tyre, I, 387.

Tertullian imitates JOSEPHUS in the books Against Apion, ibid.

JUBA, the king, ibid.

MANETHO, the Egyptian, ibid.

NESTOR, in the Coceto. II, 562.

NYMPHODORUS, II, 769.

P. PILATE, Epistle to Tiberius, I, 403.

PISISTRATUS, a lover of libraries, I, 379.

Tertullian imitates very many things of PLINY from the books of the Natural History,

Tertullian imitates PLUTARCH On the Opinions of the Philosophers in very many places.

PTOLEMY. of Mendes, I, 387.

PTOLEMY Philadelphus, rivalling Pisistratus in a most learned zeal for libraries, handed over the Bible to the Seventy Translators to be translated into the Greek tongue, I, 378, 379. His library at the Serapeum, ibid.

SALLUST, II, 683.

SILENUS, the Phrygian, II, 220, 649, 1032.

STRABO, II, 728.

SUETONIUS TRANQUILLUS. Tertullian imitates him, I, 637, in the Nero, II, 151, 725.

THALLUS, I, 330, 387.

The rescript of TRAJAN to Pliny, I, 273.

VITELLIUS, in the Commentaries, II, 728.

ZENO, the Eleatic, I, 533.

OF THE ORATORS, POETS AND GRAMMARIANS.

AESOP in the Fables, II, 562.

ARATUS, in the Phaenomena, II, 142.

CATO the elder, II, 1040.

CATULLUS, the mime-writer, in the Laureolus, II, 565.

The Tablet of CEBES, from Virgil, II, 53.

CICERO or M. Tullius, II, 728, in the Tusculans, I, 533. on the Orator, II, 688.

An unknown COMIC poet, II, 683, 1012 ff.

DEMETRIUS of Phalerum, the most approved of the grammarians, I, 379.

A Greek verse of DEMOSTHENES, II, 112.

DIOGENES, the comic poet, I. 355.

ENNIUS, II, 550, 677, 707.

EPICHARMUS the comic poet, II, 729.

HESIOD, on Pandora, II, 54, 55, 562; called the poetic shepherd, Ibid.

HOMER, in the Odyssey II, 703, 796; in the Iliad I, 387; II, 53, 550.

HOMERIC CENTOS, II, 53.

HOSTILIUS, the comic poet, I, 379.

LABERIUS, the mime-writer, I, 580, 521; II, 1031.

LENTULUS, the mime-writer, in the Catinienses, II, 1042 and ff.

LUCRETIUS, book I on the Nature of things, II, 653.

MACROBIUS, on the Dream of Scipio.

MENANDER, the comic poet, in the Fullers, II, 734, 735.

NEOPTOLEMUS the tragic actor, II, 729.

NOVIUS the comic poet, in the Fullers, II, 734, 735.

OVID, Geta, in the tragedy Medea, from Virgil, in the Metamorphoses, II, 53.

PACUVIUS, II, 1037.

PHOSPHORUS, the rhetorician, II, 534.

An unknown POET, in the tragedy of Cerberus, II, 852.

SENECA, II. 343, in the Fortuitous Things I. 535, whom Tertullian often calls ours, II. 721, 796.

SOPHOCLES, the tragedian, II, 729.

THEOPOMPUS, the comic poet, II, 220.

VIRGIL, in the Aeneid, II, 1032.

VIRGILIAN CENTOS, II, 53.

GENERAL INDEX TO THE WORKS OF TERTULLIAN.

NOTICE.

When, our Tertullian work being finished, we were girding ourselves for the index of matters, and had gathered from here and there and brought into the midst the lists of Pamelius, Rigaltius, Prior and Semler, a wondrous perplexity seized us, since we found that almost the same index, Pamelius's scarcely excepted, teeming with the same errors, gaping with the same defects, labouring under the same carelessness, had passed drowsily from hand to hand. Indeed, as usually happens, the bad example drew [it] towards worse. Hence, if there was anything of good character in Pamelius's index, nor would I wish to deny it, that Rigaltius, after his custom, removed as far as he could; as far as he was permitted, whether by silently omitting or by adducing the text otherwise, he sprinkled about the evil-smelling itch of his hidden Calvinism. Then Prior, otherwise a man of sound worth, rashly thrust that Rigaltian work into his excellent edition. But far worse is the magnificent Semler, as his allies and flatterers call him: for just as he went back to the unpolished text of the first edition, setting aside the accurate recensions of three centuries, so he seems also to have chewed over again Hérault's index, crude and undigested though it is. These things, moreover, among many that are, unless I am mistaken, set out otherwise or more correctly, may be noted. — 1° The alphabetical order of letters, so necessary in a little work of this kind, the printed [indexes] have many times thrown into confusion. — 2° The grammatical order of matters, so to speak, they neglected with so blind a mind that everywhere one may find absurd passages, e.g.: "The Germans are allowed to cross the frontiers," whereas one should read: "are not allowed"; "Marcion teaches that that Christ has not come who was never announced," whereas on the contrary one should read: "that Christ has come"; "God the Father is made invisible in the Son by works," rather read "visible." Elsewhere they have turned its sense aside not only by changing affirmations or negations, but by thrusting in an entirely new matter: Tertullian says: "Even the vain disciplines of the world [patience] promotes to praise and glory." Semler in his index more correctly: "The vain disciplines of the world promote to the praise and glory of God, etc." 3° These German editors came to such a pitch of drowsiness that if anything faulty crept into the preceding indexes in the page to be cited, they take over the same with full hands, though using an entirely different order of pages: so they have not kept even the numerical order; 4° still less the logical order, for either single words, or single affinities, are brought forward in herds, or things differing by the whole breadth of heaven are associated.

This philosophical connexion of matters we have striven above all to weave anew. 5° The order of times, obvious to all, they very often disregarded in a well-worn matter. Hence the Larissaean hero becomes Hercules; John the Baptist is confused with the Evangelist. 6° But nothing is more wantonly ruined, and nothing deserved to be reviewed more accurately, than the dogmatic order of matters and the sequence of Catholic discipline. Hence, far be it that to these words "The keys were given to Peter" there should be added this, which is too Roman: "Given through him to the Church"; hence of the sacrament of Confirmation not a trace nor a footprint; hence innumerable statements of some moment, which we have held it a matter of the highest scruple to cite diligently. But all the points of Tertullian's doctrine, whether true or erroneous, are diligently indicated; there are added besides, to complete the heap, proverbial statements, and the vast abundance of matters which are found in the excellent edition of Dom Nic. Le Nourry. It is clear, then, that this new recension of our index surpasses the others in this: that the aforesaid blemishes are met by sparing nothing, that our arrangement is much richer, and that above all we have gathered new and innumerable matters which Catholic Dogmatics requires.

The Reader is referred to the larger numbers inserted in the text. The first numerical mark, written in Roman type, indicates the volume; the second, in Arabic type, the column.

A and Ω, Jesus Christ, II, 70. The Lord put on Himself two letters of Greece, the first and the last, II, 935.

Aaron, the principal priest, II, 937.

Aaron and his sons, when they approached the sanctuary, were forbidden to carry wine, II, 517.

God accepted Abel's sacrifices, II, 601. Why, ibid. He prefigured the Christian people, II, 607.

Abeona, a goddess, I, 600.

To be cast off by God is nothing other than to lose salvation, II. 279.

The Aborigines now remain in their own seats, II, 700.

Abraham, father of faith and a man of friendship with God, II, 820. He pleased God before he was circumcised, II, 602. Why circumcised, ibid. He pleased God by the sacrament of no water but that of faith, I, 1215. Abraham, the friend of God: whence was he accounted just, if not from the equity and justice of the natural law, II, 600. Abraham a digamist, II, 936. Having lied that Sarah was his sister, he bought safety at the price of insult I, 1519. Abraham washed the feet of angels in human form, II, 757. The Lord appeared to Abraham among the angels themselves, II, 764. Abraham was ordered to sacrifice his son, not for the sake of tempting his faith but of proving it I, 1164. Rightly blessed, because faithful; rightly faithful, because also patient, I, 1259. His faith illuminated by patience, ibid. In Abraham a typical attestation of faith, ibid. Abraham received a changed name from God by the addition of a syllable, II, 387. The seed of Abraham blessed unto all nations, II, 597. The seed of Abraham, Christ, I, 1239. Abraham's bosom, what it is, II, 444 ff. Some make Abraham earlier than the world, II, 257.

Basilides said that Abraxas is the supreme god, II, 62.

If it is release from death, how would He release from death Who did not live on to death, II, 280.

The testimony of abstinence is void when the liberty is snatched away, II, 282. In nothing is the clemency of God more procured than by the abstinence of the people, II, 962. Why God imposed so severe an abstinence on the Jews, II, 306. Abstinence from wine and from edible animals practised by the first Christians, I, 1327. Abstinence is recognized where there is the means, II, 282.

Abundance is always insolent against itself, I, 1311.

The Academics so called from the place of their gatherings, I, 282. They condemn too harshly the trustworthiness of the five senses, II, 674.

The Patina of Accius, II, 562.

Accident. and accidents: in what they differ, II, 498.

Public acclamations for the longer life of the emperors, I, 455.

King Ahab blotted out the blood of Naboth by entreaty, II. 990. He earned pardon by way of penance, II, 378.

Achamoth, an aeon of Valentinus, II, 68, 564, 568, 571 ff.

Achilles, reared on the marrow of wild beasts, from which he took his name, II, 1041. Changed into a maiden by his dress, ibid. Cleonymus the boxer healed by him in dreams, II, 729.

The arms of the Achaeans, I, 425. The wars of the gods of the Achaeans and the Trojans, I, 351.

Those who do not receive the Acts of the Apostles cannot be of the Holy Spirit either, II, 34, 35.

The Acts of Pontius Pilate, I, 290 ff.

The records of the judges of the prisons, I, 496.

Adam was established by God free, and of his own judgement and his own power, II, 290. Not made from the seed of a man, II, 723. He was innocent, and a close friend of God, and a tiller of paradise, I, 1257. He lived in paradise uncircumcised, II, 601. Adam declared names to the animals before he plucked from the tree: he also prophesied before he called [them],

II, 883. Adam experienced a spiritual ecstasy, in which he prophesied that great sacrament in Christ and the Church, II, 665, 958. Adam, that fountain of the human race, drank sleep before he thirsted for rest; he slept before he laboured, before he ate, indeed before he was even tried, II, 723. Adam's sleep was the death of Christ, Who was to sleep in death, II, 723. Adam stood naked indeed and unclothed before his potter; only afterwards did he gain wisdom, snatched before it was yet lawful, II, 1038. God showed Adam the outcome of transgression, lest ignorance of the danger should abet a neglect of obedience, II, 293. The law given to Adam and Eve, in which all the precepts were stored up, II, 599. Adam, the one husband of Eve, and Eve his one wife, one woman, one rib, I, 1277. Adam was named husband before the union of marriage, II, 900. Adam and Eve, as long as they lacked understanding, went naked, II, 904. Adam's offence, II, 286. What befell him after the fall, II, 297. The grace of paradise and friendship with God were taken from him, II, 286. From the fig leaves he kept an itching, II, 990, 1038. What happened ought to be reproached to Adam, not to God, II, 290. He perished through the impatience of another. I, 1257. Adam and Eve fell from immortality by acting against the Lord's precept, II, 599. God foreknew the transgression itself by disposing it, and disposed it by foreknowing it, II, 290. Why God questions Adam after the sin, II, 314. Adam, having confessed the seduction and not having concealed the seductress, was a very notable heretic, II, 286. Because of the condition of the law he was given over to death, but hope is kept safe for him, II, 315. He is condemned to death for tasting a single little tree; and thence offences leap forth with their penalties, and all now perish who know no turf of paradise, II, 272. Banished to the workhouse of the earth that must be tilled, in that very labour, bent and stooping to the earth, he handed on to his whole race the spirit of the world drawn from it, II, 286. God did not curse Adam and Eve, II, 315. The restoration of the flesh promised to Adam and Eve, II, 833. Adam's penance, I, 1248. Adam himself, the first of the human stock and of offence against God, restored to paradise by confession, I, 1248. Which Tatian denied, II, 72. Christ the last Adam, II, 723, 782, 874. From what substance Christ and Adam are matched with one another, II, 874.

Apollo pastured the flocks of King Admetus, I, 352.

Adoration. See Christians, Prayer.

Arianus. See Hadrian.

Mavilus of Hadrumetum, martyr, I, 702.

To level the summit of majesty, I, 363, 577.

An adulterer: who is one in the sight of God, I, 1232.

Adultery is to marry while a marriage still stands, II, 443. Adultery is unlawful marriage, II, 950. No one undergoes adultery without impatience of lust, I, 1258. Adultery does not consist only in eyes, embraces and union of the flesh, but also if someone has fixed his eye lustfully and stirred his soul shamelessly, I, 664.

Adversities befall the good for admonition, the wicked for chastisement, I, 489. By temporal affliction penitents not only escape the eternal punishments but even cancel them, I, 1245. See Calamity, Evil.

Some build as though never to die, I, 473.

The kingdom of the Egyptians is older than the Roman, I, 432. They worshipped beasts, II, 596 f. They held sheep and beasts sacred, I. 418. They condemned to death those who had killed one, ibid The gods of the Egyptians, the ibis and the crocodile, II, 302. The Egyptian priests of the bull, II, 928, 953. They held the patriarch Joseph as a god under the name of Serapis, II, 596 f. The hierophants of the Egyptians, II, 260. All superstition came out of Egypt, I, 640. Egypt had as inhabitant the Chaldean race

1035. Egypt struck by a most foul tenfold chastisement II, 301. The Egyptians justly despoiled of gold and silver by the Jews, II, 308 f., 418 f. By Egypt the whole world is sometimes understood, under the charge of superstition and malediction, II, 620. Every nation is called Egypt and Ethiopia, from the species to the genus, I, 635.

Sick brethren are to be visited, I, 1294, 1303, 1329.

Aemilius Probus had vowed that he would consecrate a temple to the god Alburnus, but was prevented by the senate, I, 290.

Rivalry is the mother of schisms, I, 1218. Where there is zeal, there is also rivalry, through which zeal has its savour, I, 647. Anger, discord, hatred, disdain, indignation, bile, unwillingness and offence join with rivalry, II, 277. It is proper to patience not to be jealous, I, 1268. Nothing will run its course without rivalry, because nothing will be without an adversary, II, 277. All rival things clash together, II, 143. Rivalry of the divine thing and the human, what it is, I, 536. There will be no other rival of God besides the devil and his angels, I, 1312.

How undeservedly Aeneas was called pious and a god, I, 599. He betrayed or deserted his country, I, 598. A coward, after the battle of Laurentum he did not appear, I, 599.

Aenesidemus defends the unity of the soul, II, 669. His opinion on the substance of the soul, II, 660.

The Aeons of the Valentinians, II, 47, 68, etc.; of the Ophites, II, 64.

The equanimity of the Christians, I, 511 f. The wondrous trustworthiness of equanimity, I, 1254. The stupor of a dog's equanimity, a human affectation, I, 1251.

The more sacred treasury, 1, 446.

The necessities of the whole of life rest on bronze and iron, I, 1310.

Aeschines, a heretic, and those who are according to Aeschines, II, 72.

Auscharia, goddess of the people of Asculum, I, 621.

Aesculapius, son of Apollo and Coronis, or of Phoronis or Arsinoe, born of an uncertain father, I, 352. Demonstrator of medicines, I, 413; II, 88. He first searched out remedies, II, 87. For his medicine and his avarice struck by Jupiter with a thunderbolt, I, 352. The Athenians worshipped Aesculapius and his mother, I, 605. His priests were clothed in the pallium, II, 1031; and in chalked sandals, ibid. They ministered standing, I, 612. Socrates ordered a cock to be offered to him, II, 648. If Aesculapius were questioned by Christians, he will confess that he is a demon, I, 413. Aesculapius, supplier of life to Socordius, Denatius and Asclepiodotus, who would die on another day, I, 413.

Aesop's jackdaw, II, 562. Aesopus the actor arranged a banquet of costly birds, II, 1049.

Summer, a season familiar with danger, II, 122. It dissolves souls, II, 732. They suspend summer and winter quarters because of the rains, I, 487.

The ages work through bodies, II, 746. The five ages of man: infancy, boyhood, adolescence, youth, old age, II, 746. Duties befitting each age. ibid. So great is the credit of age that it cannot be concealed even by dress, II, 906. The authority of age, II, 905. The impudence of an age that owes modesty must be punished, II, 203. God requires honour for the older age, and more so from the younger, II, 417

The definition of eternity, II, 201. Its rank, what it is, ibid. The state of eternity is nothing other than always to have been and to be going to be, by the prerogative of no beginning and no end, ibid. It cannot admit diminution and subjection, II, 203, 207, 689. Eternity has no time: for it is itself all time, II, 255. It lacks age, ibid. With God eternity itself directs a uniform state of times, II, 326. God heals eternal things by momentary ones, II, 132. Nothing is eternal except after the resurrection, II, 880. Enoch, candidate of eternity. II, 601.

Aethalides and Hermotimus had rushed upon the bean in common fodder, II, 702.

Breath is less than spirit, and although it comes from spirit, as a little breeze of it, yet it is not spirit, II, 294. The Greek scripture names the soul a breath, not a spirit, ibid. The breath of God is nothing other than a vapour of the spirit, II, 696. The soul is the breath of God, II, 652, 696, 804.

The Phoenicians occupied Africa, II, 7003, 1035. The greater part of Africa snatched away by the Atlantic sea, I, 471, 577. Caelestis, goddess of the Africans, I, 419.

The Agape, or love, the supper of the Christians, I, 474, 623. How they behaved at this banquet, I, 477. The sacred Eucharist called Agape, I, 1210.

Our president of the games is the living God, I, 624.

Ajax saw Ulysses in the herd, II, 675.

Albana, a goddess, I, 600.

Albarius, a lector, I, 670.

Supporters of Albinus and the Albinian faction, I, 457 f. Of that [faction] only the gentiles were guilty, I, 699. The opinion of Albinus on souls, II, 697.

Alburnus, a god. I, 290. Discovered by Metellus, II, 260.

The dice of Curius, II, 1049.

The orchard of Alcinous, II, 1036.

Alexander, a Valentinian heretic, II, 780 f.

The loftiness of Alexander the Great, I, 337. Less only than his glory, II, 1045. He never held the whole of Asia and the other regions after he had conquered them, II, 611. He who had conquered the Median nation was conquered by Median dress, II, 1045. The water of Nonacris in Arcadia killed him, II, 714. He reigned twelve years, II, 614.

God approved allegory, II, 487. The allegorical form is not in all the prophetic utterances, II, 882. See Prophets.

The more diligent used to add Alleluia in their prayers, I, 1194. Likewise in the Psalms, ibid.

God everywhere forbids marriages with the Allophyles, II, 487. The Allophyles overcome by the Maccabees, II, 606.

The alphabet of the Greeks giving occasion to a new heresy, II, 70.

The harshness of the air of the Alps, II, 692.

Funeral altars, II, 1041.

The sheep of Altinum, II, 1039.

Alvei, what they are, I, 322

To whom all things are bitter, II, 675.

The Amazons, I, 308. Their kingdom older than the Roman, I, 432.

Ambition, what it is, I, 1314. The forces of ambition, what they are, I, 1314. No renunciation of ambition in poverty, II, 282. To what discomforts and insults the ambitious submit themselves to seize honours, I, 1246 f.

Ecstasy, a spiritual force, by which prophecy holds together, II, 684.

To love friends belongs to all, but to love enemies to Christians alone, I, 698.

Ammon, rich in sheep, II, 1038.

The oracle of Amphiaraus at Orogus, II, 730.

The oracle of Amphilochus at Mallus, II, 730.

At the entrance of the amphitheatre many kinds of foods were bought, I, 493.

Anacharsis, the philosopher, did not exchange philosophy for the kingdom of a Scythian, II, 1045. He mocked those ignorant of music, I, 265.

The island of Anaphe. I, 480.

Anatomy known to the ancients, II, 662, 692.

Anaxagoras, with Xenophanes, calls sleep a weariness, II, 721. His confused opinion on the soul, II, 666. He refused to return a deposit to enemies, I, 512.

The saying of Anaxarchus when he was being pounded with the pestle of a barley-mortar, 532.

Anaximander thinks there are several worlds., II, 1032. He called all the heavenly things and the air god, II, 260.

The opinion of Anaximenes on the substance of the soul, II, 660.

Ancharia, goddess of the people of Asculum, I, 421.

Andreas the physician, II, 670.

Angels are spiritual substances, I, 405. Yet they are a body, but of its own kind, II, 765. Whether they consist of material spirit, II, 294. We believe angels [to be] divine offices, II, 713. God made the angels in His paradise by a second forming of the shape of living things, II, 297. They are endowed with free will, I, 1306. The angels look out on all from heaven, and mark each one, II, 658. What is done everywhere they know as easily as they announce it, I, 407. They are everywhere in a moment, ibid. The Holy Spirit calls angels those whom God has set over [things] as ministers of His power, II, 623. Christ the Angel of great counsel: in what way, II, 778. The angel standing by at prayer, I, 1174. The angel of baptism, I, 1206. The angel intervenes in the waters, 1205. f. The Apelleians taught that a certain illustrious angel established the world, II, 769. Angels were at times as men, II, 885. The Christians prayed for the exultation of the angels, I, 1159 f. Angels changed into human bodiliness, II, 757. What was the cause of the angels taking bodies, II, 764. It is proper to angelic power to take to itself a body from no matter, II, 765. The flesh of the angels was not imaginary, but truly and of solid human substance, II, 333. They did not bear a flesh of their own, being by nature spiritual substances, II, 764. Abraham washed the feet of angels, II, 757. In what substance they appeared, II, 333. The name of angels acknowledged by poets and philosophers, I, 405. Plato did not deny their existence, ibid. The apostate angels, I, 405. Their prince Satan, ibid. The angels deserters of God, lovers of women, betrayers of astrology, II, 671. We read that they fell from God and heaven because of lust for women II, 899. They were scandalized in the daughters of men, II, 319. The more corrupt [brood] of the lost angels, the demons, I, 405. The wicked angels fell into sins by abuse of free power, I, 1306. The angels, after the steamy moments of their lusts, sighed for heaven, I, 1306. For the lost angels there is no promised

restoration, II, 777. Christ received from the Father no mandate concerning the salvation of the angels, ibid. Satan the angel of malice, I, 613. The angel of perdition evil, whether impatient, I, 1257. An angel seduced man, II, 294. The angel of seduction in the virgin Philumene, II, 18. An angel in sleep beat the bare neck of a certain Montanist sister, II, 912. The deserter angels laid bare the works of metals, made known the virtues of herbs, and spread abroad the powers of incantations, and marked out every curiosity even to the interpretation of the stars, I, 459, 1306. How the wicked angels rewarded the beauty of women, the cause of their fall, I, 1306. Christians renounce the evil angels on receiving baptism, I, 1306 f. They will judge angels, ibid. See Demons, Devil.

Definition of the soul, II, 686. It is a simple substance, ibid. Incorporeal, II, 652, 654. It is spirit, as day itself is light, II, 664. It is rational, II, 295. The soul is free and of its own choice, II, 295, 686. Rational, capable of knowledge and understanding, II, 295. Understanding is always present in it, II, 680. If the soul is diminished, it perishes, II, 722. Whether soul and spirit are one, II, 664. The soul the shadow of God, the breath of His Spirit, the work of His mouth, II, 805. It comes down from God, I, 377. The soul from the breath of God, II, 652, 686, 696, 804. It is the image of God, II, 295. For the mind has the same motions and senses as God too, although not such as God's, II, 304. The substance of the soul, which it drew from God Himself, answers to the form of God, II, 290. The soul divine and eternal, according to many philosophers, I, 610. The soul born and made, from the establishment of its beginning, II, 652. The soul is called by the name of its substance, II, 654. The Greek name of the soul, ψυχή, cold, II, 692, 696. The soul has its own proper name, not needing the name common to the body, II, 510. To the soul is owed the whole sum, by whose name mention of the whole man is entitled, II, 667. All that we are is soul, II, 775. The soul does not fall in name, because it does not collapse in condition, II, 819. All souls of one kind, II, 720, 690. In soul we are all equal, not in training, I, 682. On the likeness of the soul in parents, II, 655, 693. The propagation of soul and flesh from Adam into the woman, II, 713, 804. Whether two souls come together into one, II, 693. The soul for the most part foreknowing, II, 295. Many proofs have demonstrated the divination of the soul, II, 689. The soul is invisible, II, 658. Why, ibid. The body of the soul visible to the spirit alone, II, 658. The immortality of the soul is known to many by nature, II, 798. "Every soul is immortal", the pronouncement of Plato, II, 795; but mortal in the opinion of Epicurus, I, 610. The soul can be overshadowed, it cannot be extinguished, II, 720. The immortality of the soul is asserted by many, II, 613, 688. The awareness of God is the soul's dowry from the beginning, II, 257. Whether the soul's awareness was formed by God or by the writings of God matters little, I, 617. The quality of the soul to be interpreted, II, 294. The Valentinians distinguish the soul by a twofold property, II, 583. The soul always in motion and active, II, 722. Always busy and active from the perpetuity of its motion, which is the character of the Divinity, II, 725. The soul moves the body, and its efforts appear outwardly, II, 654. Whether there is in the soul a supreme vital and rational degree, which they call ἡγεμονικόν, II, 670. Its qualities are grasped by the intellectual senses alone, II, 654. The senses of the soul, II, 654. The soul's sense of sins is wont to be imputed even without their effects, II, 719. Tertullian gives the soul a figure, Plato denying it, II, 659. The sensual nature of the soul, II, 175. Plato divides the soul in two, into the rational and the irrational, II, 668, 672. Zeno divides it into three parts, or even into six, II, 668. It is divided into seven by Soranus, into eight by Chrysippus, into nine by Apollophanes, into ten among certain of the Stoics, and into more still by Posidonius, ibid. How the soul remembers dreams, II, 726. It does not take sleep with the body, II, 722, 725, 819. The human soul naturally Christian, I, 377. In what sense, I, 378, 610. The soul prior to the letter, II, 616. Prior to prophecy, II, 257. Whether it was founded before the body, II, 712, 858. The soul is sown in the man himself, and it is one seed from the beginning, as also of the flesh, for the whole swarm of the race, II, 712. The soul of man drawn out as a kind of shoot from the parent stock of Adam into a layer, II, 682. The soul sown in the womb together with the flesh, II, 695. Together with it, it also receives its sex, II, 712. On the conception of the soul, against those who bring it in after the birth of the body, II, 858, as Plato would have it, II, 691, and Hicesius, namely from the impact of the cold air, II, 692. The soul uniform in seed, multiform in offspring, II, 683. The figure of the soul, II, 659. Its form human in all respects, II, 660. The soul, compacted and configured to the body from the beginning in Adam, as it produces the seed of the whole substance, so also of that condition, II, 661. The seat of the soul, where, II, 651, 671 ff., 814. The age of the soul, II, 746 ff. All the natural properties of the soul, as being of its substance, are in it and advance with it, II, 682. The soul's growths not of its substance,

but progressive, II, 775. With all its equipment the soul buds forth, as much in intellect as in sense, II, 682, 715. The soul, at whatever age it has departed, remains in that [age] until the last day, II, 747. God inserted the soul and mingled it with the flesh, with so great a concretion indeed that it may be held uncertain whether the flesh carries the soul about or the soul the flesh, II, 805. Dumb and irrational souls recognize in due time the remedies divinely assigned to them, I, 1248. The philosophers say that the soul, as incorporeal, is nourished by incorporeal things, namely by the studies of wisdom, II, 656. It is fed also by corporeal things, II, 655. And by the arts, II, 956, The flesh is the home of the soul, and the soul the tenant of the flesh, II, 717. The whole living of the soul belongs to the flesh, II, 805. The flesh is the whole thinking-place of the soul, II, 814, The soul is never without the flesh, so long as it is in the flesh, II, 814. It does nothing without that without which it does not exist, ibid. What is done in the heart is done by the soul in the flesh and with the flesh and through the flesh, II, 813. What the soul does and drives on in all things is the service of the flesh, II, 814. There are certain acts of the soul without the participation of the body, II, 750 ff. But to accomplish them it awaits the work of the flesh, II, 817. See Body. The soul has a corporeity of its own, II, 182, 817. The corporeality of the soul shines forth from the Gospel, II, 656. It has a body, it has limbs, II, 817. Whether it is therefore carnal, II, 773. The body of the soul is of its own quality, like a spirit, II, 510. The soul is a body, from its sharing in the sufferings of bodily things, II, 653. The soul cannot be called an animate or inanimate body, II, 651. The soul is nothing if it is not a body, II, 657. If it did not have a body, the image of the soul would not take on the image of the body, II, 657. The soul possesses form, boundary, length, breadth and height, II, 659. The soul is corporeal, having its own kind of solidity of substance, II, 816. Through the very fineness of its subtlety, the soul is endangered as to belief in its corporeality, II, 661. Whether the treasure of the soul is a stiffness of the air. II, 692. The colour of the soul is airy and bright, II, 660. They argue that the soul is indeed an animate body, why II, 872. The soul of the soul is sense, II, 775, The human soul can in no way be transferred into beasts, I, 703 Let the soul, as nearer to God, rule the flesh, II, 805, God always addresses the soul, urges it, summons it, II, 668. The soul's natural fear of God, whence I, 612. No soul is without sin, because none is without the seed of good, II, 720. The evil of the soul is from the fault of its origin and from the intrusion of the wicked spirit, II, 720. Whether the soul sinned in man, and whether the corruption of the portion can be referred to the original sum, II, 294. The soul sinned through free will, II, 296. It could, it ought not, sin, ibid. Whether Christ came for the sake of our soul alone, II, 667. Every soul is reckoned in Adam until it is re-reckoned in Christ, unclean so long as it is being re-reckoned, II, 719. We carry about in this world the soul and the body itself exposed to all injuries, I, 1262. The afflictions of the soul, fasts and dry foods, II. 806. The soul is passible, II, 666. Nothing can suffer without stable matter, that is, flesh, I, 253. Even in this life, with the body unharmed, the soul alone is tormented, II, 750. Likewise, with the body afflicted, the soul seeks out for itself a secret joy, ibid. In the underworld it knows how to grieve, be tormented and rejoice without the flesh. II, 656 751. This the example of Lazarus proves, II, 817. The soul brings ruin on the body when it has been breathed out, II, 819. On the state of the soul after this life, II, 738, 743. The various opinions of the philosophers on the reception of the soul, II, 739. Every soul is sequestered in the underworld until the day of the Lord, II, 745. Only the souls of the martyrs, immediately after death, dwell at once in paradise with God, II, 856. The souls of the just are received into the bosom of Abraham until the resurrection, II, 444 ff. Whether wicked souls are exiled in the underworld, II, 747, Whether souls suffer anything in the underworld, II, 749. The soul first tastes judgement, which first brought in the offence, II, 814, 818. The soul, without waiting for the flesh, is refreshed just as it is punished, II 751. The souls of the departed await the day of judgement, and according to their deserts [await] to be destined either to torment or to refreshment, each everlasting, I, 613. It was once believed that the souls of the departed were propitiated with human blood, I 644. On the souls of infants who die at the fountains of the breast, II, 746. Whether certain souls cling to bodies after death, II, 736 ff. Plato teaches that souls return into bodies, II, 697.

Animals born of earth and born of water, II, 299. Not all animals live and breathe, II, 662. The supreme Craftsman has enlarged the smaller animals with talents or with strength, II, 261. Knowledge of natural things never fails in animals, II, 688. The greatness of the Creator in animals, II, 261. See Beasts. Nothing is animate without sense; nothing sensory without soul, II, 775.

The mind, or intellect, νοῦς among the Jews, is nothing other than a faculty of the soul, inborn and implanted, etc., II, 666. The mind is so grown together with the soul, not as another substance, but as a function of the substance. II, 667. It is the soul's instrument,

not patronage, II, 668. The mind is sensual, not only intellectual, II, 679. The mind hears, the mind perceives, II, 677 The mind as ruler readily shares with the spirit the things brought in together with its dwelling, I, 1269, The mind carries the whole man about, and transfers him wherever it wishes, I, 623. Every good of the mind is either inborn, or taught, or compelled, II, 980. What things sharpen or blunt the mind, II, 683.

Anna, mother of Samuel, rendered glory to God in spirit, II, 389.

The betrothal ring, I, 302. It was of gold, ibid. The marriage ring, I, 685. Rings were made of iron, I, 1310. Summer rings lighter, winter ones heavier, I, 304.

The rings of the Romans, after the disaster at Cannae, were measured by the peck, I, 485.

Years, months, days are marked by the suns, and moons, and stars of the Creator, II, 483.

Antelii, demons, guardians of doorways, I, 684; II, 97.

The yards of a ship like the arms of a cross, II, 346, 626.

Cannibals, who they are, II, 321, 323.

Antipodes, I, 370.

Antichrist, the man of sin, the son of perdition, II, 829. He was thought to be already at hand, II, 117, After the uprooting of Antichrist the resurrection will be brought about. II, 385. Marcion was an antichrist, II, 331. All who deny that Christ has come in the flesh are antichrists, II, 46. Likewise those who do not hold that Jesus is the Son of God, ibid. All who are rebels against Christ, however many, are antichrists, II, 16.

Antinous a god, I, 600; II, 266. The unhappy Antinous, II, 97.

Antiphon, an author, II, 720.

The Antipodes mentioned, I, 570.

Antiquity held very many of its founders to be even gods, II, 649. Those who always praise antiquity and yet live newly from day to day are rebuked, I, 305, 572. Christ the illuminator of antiquity, II, 461.

The Antitheses of Marcion, II, 361.

Antoninus Pius passed no law against the Christians, I, 297. See Caracalla. Marcion and Apelles lived in the principate of Antoninus, II, 42.

The drunkenness of Antony, II, 1049.

Anubis a god, I, 597.

Anubis the Adulterer, a comedy, I, 3⟨ ⟩8.

Physicians used a ring-knife, II, 692.

Of Anytus, the accuser of Socrates, the ribboned ones, II, 647.

Aori, II, 747.

The Apaturia, rites of Father Liber, I, 474.

Apelles, disciple of Marcion, II, 42. From disciple, a corrector, II, 400. And afterwards a deserter of the same, II, 71, 754. A forbidder of marriage, II, 46. A deserter of Marcionite continence, he fell into the company of a woman, II, 42. And he stumbled upon the virgin Philumena, II, 18, 43, 71. Whom he followed as a prophetess, II, 71. He was separated from Marcion on account of incontinence, II, 71, 763. The heresy of Apelles, II, 71, 335. Led on by her signs and illusions, he introduced a new heresy, II, 18. He asserts some unknown angel as Creator, II, 47. He makes the God of the Law and of Israel fiery, II, 47, 686, 801. His error concerning souls, II, 686. And concerning the human body, II, 801. He establishes male and female souls prior to bodies, II, 712. He undermines the resurrection of the flesh, II, 46. Apelles wrote the Phaneroseis, II, 43, 71. And the books which he entitled Of Syllogisms, II, 71.

Aper. See Asper.

Apicius, II, 971. A distinguished cook, I, 282. He gave his name to cooks, ibid. Apician seasonings, II, 706. Dainty Apiciuses, II, 1049.

Apion, I, 387. Josephus wrote against him, I, 378. See Appion.

Apis, god of the Egyptians, II, 261. His buildings, ibid.

The Apocalypse of John unfolds the order of the times, II, 830. Marcion rejects it, II, 366.

The writings of the apocrypha condemned by acknowledgement, II, 649.

Apollo smooth and beardless, I, 374. He pastured the flocks of King Admetus, I, 352. Among the Greeks we read of Apollo "of the fire", I, 684; II, 97. The oracles of Apollo ambiguous and deceitful, I, 408 ff. He was worshipped at Delphi for having slain the dragon, II, 85. His priests shall not marry, I, 1284. He did not defend Delphi from the hand of Pyrrhus, I, 607. The Apollinarian games, I, 638, 1205.

Apostates were not mingled with the rest of the Christians, I, 565. Their crime, ibid.

The pillars of the apostolate, which they are, II, 268, 364.

Apostolic men, who they are, II, 363. They handed down things contrary to the Apostles, II, 45. Apostolic churches, II, 33.

An apostle must preach publicly, II, 755. They did not preach things differing among themselves, II, 37. Some things they committed openly and to all, some secretly and to few, II, 37. Some things they discussed apart among those of the household, II, 38. We have the Apostles of the Lord as our authorities, who did not themselves choose anything of their own will to bring in, but

faithfully assigned to the nations the teaching received from Christ, II, 18. How the tradition of the apostles is to be discerned, II, 270, 366. They proclaimed Christ as of no other than that God whom Christ preached, II, 322. The Apostle was wont to offer counsel when he had no precept of the Lord, and to say certain things from himself; yet he too having the Spirit of God, II, 81. Among the Israelites the apostles unsealed the Old Testament and sealed the New, II, 849. What is not condemned by the apostles, but rather defended, will be a sign of its genuineness, II, 48. The apostles founded churches by preaching, as much by the living voice as by letters, II, 33. While writing to some, the Apostle writes to all, II, 512. The authentic letters of the apostles were read publicly in the churches, II, 49. The chairs of the apostles, ibid. Apostles, that is, sent ones, II, 32. Why Christ chose twelve only, II, 387. Seventy were chosen besides the twelve, II, 418. The apostles took women about with them, not wives, II, 940. Of them Peter alone had married, II, 939. Whether they were baptized, I, 1213. The apostles, having obtained the promised power of the Holy Spirit for miracles and eloquence, scattered the seed of Christ's teaching first through Judaea, then into the world, II, 32, 920. They founded churches in every city, ibid. Some say that the Spirit was in the apostles, not the Paraclete, II, 72, 920. Why they were rebuked by Paul, II, 364. The apostles fountains and rivers that were to water the world of the nations, II, 387. As gems that were to adorn the sacred garment of the Church, which Christ put on, ibid. Stones of the Jordan, solid in faith, the fountains of Elim, ibid.

Apotheosis, a solemn procession, I, 451.

Appion the historian, I, 387. See Apion.

Praises of water, I, 1202 ff. Certain wondrous kinds of waters, II, 734. Water more pleasing than the other elements, I, 1202. God made water obey in His own sacraments, I, 1203. The whole nature of waters established by God, I, 1203. The first waters were commanded to bring forth living creatures, I, 1202. From the waters the swimming and flying creatures, II, 228. The work of fashioning man himself was completed with the waters taking part, I, 1202. They were figures of baptism, I, 1203. The heathen thought that water healed by religious rite, I, 1205. Their waters are widowed, I, 1204. The devil broods over them in streams, in springs, etc., imitating the things of God, I, 1205. The heathen everywhere expiated country houses, homes, temples and whole cities by the sprinkling of water carried round, I, 1204 f. In the Apollinarian and Eleusinian games they dipped themselves in water, for regeneration and impunity for their perjuries, I, 1205. And murderers did the same, ibid. Water carried in a sieve, I, 409. Water the seat of the divine Spirit, I, 1202. The Spirit sanctifying the waters, I, 1204. The nature of the waters, sanctified by the Holy One, itself also conceived the power to sanctify, ibid. All waters, by the ancient prerogative of their origin, obtain the sacrament of sanctification when God is invoked, ibid. Christ sanctified the waters in His baptism, II, 615. He begins the first rudiments of His power with water at Cana of Galilee, I, 1210. Christ never without water, I, 1210. How, ibid. We little fishes, after the pattern of our ιχθύς Jesus Christ, are born in water, I, 1198. See Baptism. To drink the water of baptism, sweetened by the wood of Christ's passion, II, 79. To be dipped for another's kingdom, to another god, II, 274. Water for the hands after supper, I, 477. To offer water to the feet of the saints, I, 1295. The punishment of water a crueller kind of death, I, 318.

Water-carriers, I, 495.

The eyes of eagles bear the sun, II, 658. They judge the nobility of their young by the boldness of their pupils, ibid.

The rain-rite sacrificed to Jupiter, I, 487.

Altars of the gods, I, 347 f. The titles of those to whom they were dedicated inscribed on the altars, ibid. Those who breathe over the altars, who they are, I, 413. They conceive their deity from the reek, they strive by belching, they prophesy by panting, ibid. Among the very altars of the gentiles acts of procuring were carried on, I, 363. See Temple.

The incense of Arabia, II, 90. Frankincense was brought out of Arabia, I, 493. The tears of the Arabian tree, I, 444. The gods of the Arabs, who they are, I, 418 f. Arabian women cover not the head only but the face too, so wholly that, leaving one eye free, they are content to enjoy half the light rather than expose the whole face, II, 912.

Arachne's workshop, II, 1039.

The spider's nets, II, 261.

Aratus sketched various monsters among the stars, II, 142.

The free power of choice, II, 685. It is natural and changeable, ibid. The image and likeness of God had to be established with free choice and power of its own, II, 291. Freedom and power of choice, rendered by man of his own accord, makes good his own, II, 291 f. Freedom of choice was granted to man in either direction, II, 292. Although we know what God wills and what He does not will, we yet have the will and the choice to choose either, II, 916. That

is placed in our own choice we ought not to refer to the will of God, II, 916.

Trees live, and yet do not have understanding, according to Aristotle, II, 680. How they grow, II, 890. In trees, while still stems and shoots, there is the force of a soul, II, 681. The trees of wisdom and of knowledge, ibid. Trees planted around the temples of the gods, I, 315.

The ark a figure of the Church, I, 696, 1209.

Arcesilas divided the gods in three ways, I, 589.

Ἀρχοντη: the word takes "principality" not only in the sense of rank but also in the sense of power, II, 215.

Poor little Archemorus, II, 97.

Archias, leader of the Corinthians, fortified Syracuse, II, 1036.

The water-organ of Archimedes, II, 669.

The archives of the most ancient nations, I, 387. The Roman archives, II, 370.

The archigallus offered his own blood in sacrifice for the safety of M. Aurelius, who had died six days before, I, 425.

Ἄρχοντες are princes and magistrates, II, 215, 339, 620.

Archus, or Argus, reigned one year, II, 614.

The Argaeus mountains, of harsh climate, II, 692.

The cruelty of the arena, I, 467.

Silver. See Gold.

The god Arguis, I, 606.

Ariadne's garland of gold and Indian gems, II, 85. Ariadne outlined among the stars, II, 142.

The ram of Laberius, "back-curling-horned, wool-skinned, testicle-trailing", II, 1031.

The ram, an engine of war, II, 1031, invented by the Carthaginians, II, 1032.

Soothsayers, or diviners, are mentioned, I, 495.

Aristarchus, prince of grammarians, I, 282.

The testimony of Aristeas concerning the Greek translation of the Old Testament, I, 380.

None of the gods of the nations more just than Aristides, I, 336.

Aristippus in purple, under an outward show of great gravity, lives in luxury, I, 513.

Aristodemus, an author, II, 727.

Aristophon, an author, II, 727.

Aristotle, friend of Plato, II, 682. He basely flatters Alexander, I, 512. He basely caused his intimate Hermias to fall from his position, ibid. Aristotle's line of thought, II, 651. Aristotle on dreams, I, 717, 730. He calls the dream a languor of the heat around the heart, II, 721. See Dialectic.

The armour of Christ and the spiritual warfare, II, 517.

Armenia already Christian, II, 610.

Arrius Antoninus, a cruel persecutor of the Christians in Asia, I, 704.

There is no art that is not either mother or kin of another art, I, 670. The soul is nourished by the arts, II, 656. The seeds of all arts and ages are implanted in us, II, 682. Demons inspired the inventions of the arts, I, 643, 1328. There are as many veins of the arts as there are lusts of men, I, 670. All arts formerly looked to the making or the worship of idols, I, 668 ff. The liberal arts are enumerated, II, 1030.

Artaxerxes reigned forty years, II, 614.

Artemon, a writer, II, 729.

The Romans brought in craftsmen from Etruria, II, 1050.

Haruspices, I, 495. Haruspices both of the gods and of the dead, I, 347. Consulted about the death of the Caesars, I, 459. They are compared to magicians and diviners, I, 495, 642.

The god Ascensus, I, 606.

Asclepiades, a physician, on the ruling faculty in the soul, II, 670.

Asclepiades, a Cynic, carried on a cow, travelled the whole world begging, I, 605.

Asclepiodotus recalled to life, I, 413.

The wife of Hasdrubal flew down with her sons into the burning of Carthage, I, 584. For what reason, ibid.

The greater part of Asia snatched away by the Atlantic sea, 481, 577. In Asia the gluttony of the soil, II, 1034. The Athenians occupied Asia, II, 700. Cyrus overwhelmed and crushed Asia, II, 727. Foreign refinements carried over from Asia into Libya and Europe, II, 1040. The churches of Asia Minor established by John, II, 366. Persecution in Asia, I, 704.

Asinius Celer bought a meal of a single mullet, II, 1048.

How much money Asinius Gallus gave for a table, II, 1048.

The ass from Aesop's well, II, 416. The heathen worshipped asses together with Epona and Isis, I, 577. The Jews were falsely charged with having worshipped the outward form of an ass, I, 364. How falsely the Christians were accused of having worshipped the head and outward form of an ass, I, 364. Tacitus gave occasion to this calumny, ibid.

With what impudence a Jewish scoundrel carried about a ridiculous picture of Him with this inscription: The God of the Christians, ass-begotten, I, 372 ff., 579.

Asper refused to condemn Christians, I, 703.

The asp borrows its venom from the viper, II, 331.

Of the Assyrians the first king was Ninus, II, 1034. Herod another king, II, 339. This kingdom older than the Roman, I, 432. Their gods did not protect it, I, 608. With the Assyrians profane histories become open, II, 1035.

Astarte, or Atagartis, goddess of Syria, I, 418.

Nothing is to be ascribed to the stars, I, 268.

Astrology permitted up to the Gospel, I, 672. Why, ibid. The alliance of astrology and magic, I, 612.

The astrologer conjectures from the starry [sky], II, 1050. The arts of astrologers, like those of haruspices, augurs and magicians, betrayed by the deserter angels and forbidden by God, I, 459. Astrologers censured, I, 268, 701 ff.; II, 671. They consulted demons about the future death of the Caesars, I, 459. Why the ancient astrologers reckon a man's nativity from the beginning of conception, II, 693.

The astronomer watches the flying [creature], II, 1050.

Astyages, ruler of the Medes, saw his daughter Mandane in a dream, II, 727.

Atagartis. See Astarte.

Athamas and Agave saw beasts in their sons, II, 675.

Athens, a city of tongues, II, 651. Men most acute in wisdom and speech are born at Athens, II, 683. Minerva did not defend Athens from Xerxes, I, 607. The god of the Athenians, Numentinus, I, 596. See Attica. The Athenians occupied Asia, II, 700. The cicadas of the Athenians, II, 903. The Athenians understood Paul as speaking of the resurrection of the flesh, II, 850.

Christians were reputed atheists, I, 327.

Athos, son of Heaven and Earth, and father of Saturn, I, 101.

The stricter discipline of athletes, I, 624. To what end, ibid.

The Atlantes, a Libyan people, whether they ever dream, II, 733.

The Atlantic sea swept away lands, I, 481, 577; II, 634.

The atoms of Epicurus, II, 703.

The Atellan player, a gesticulator, I, 649.

Attic idolatry, what it is, II, 255. The Attic mysteries, what they are, I, 474. See Pallas. Attic wisdom derided, I, 473.

The constancy of an Attic courtesan under torture, I, 584. See Greeks.

Attis castrated, I, 361.

Atys, the god from Pessinus, represented on the stage, I, 576.

When the author is known, the examination of every matter becomes plainer, II, 103. The discord of things is the same as that of their authors, I, 1256.

Hearers ought to desire baptism, not presume upon it, I, 1240. The first baptism of hearers, an entire fear, I, 1239.

How hearing is deceived, II, 674.

Aufidius Lurco was the first to corrupt bodies by fattening, II, 1048.

Augustus, formerly called Julius Octavius, II, 728. Shaper of the empire, I, 450. While still a little boy foreseen as emperor in dreams, II, 728. He did not wish even to be called lord, I, 450. Augustus, a most faithful witness of the Lord's nativity, II, 370, 405. The census of Augustus throughout the whole world, ibid. In Judaea, through Sentius Saturninus, II, 405. Augustus reigned after Cleopatra another forty-eight years, II, 614 f. After Christ was born he reigned fifteen years, ibid. All the years of his reign fifty-six, ibid.

Aurelius (Marcus) wrote a letter about the rain obtained by the Christians, I, 295, 703. He was protector of the Christians, I, 295. He added a harsher penalty for the accusers of Christians, I, 295 ff.

The factions and colours of the charioteers of the circus, I, 641.

God requires ears of the heart from His hearers, II, 404. The thin skins of the ears pay out a whole account-book, I, 1314. Pearls hung from the ears of the Parthians, I, 1328.

Gold and silver, whence they come, I, 1309; II, 803. More glorious than earth, in no way nobler than iron and bronze, I, 1309. Whence the value of gold and silver arises, I, 1310 f. They are goods not by truth but by rarity, I, 1328. The sinning angels betrayed their materials, ibid. Gold and silver native and abundant among certain barbarians, I, 1309, 1311. The writings of the gentiles report that among a certain people gold itself serves for chains, I, 1328. They load the bound and the wicked with gold and silver, II, 1309, 1311. Gold and silver the chief materials of worldly adornment, I, 1309. They belonged only to the illustrious, I, 1328. In women, because of gold, no limb is light, I, 304.

Auses, son of Nave, successor of Moses, II, 343, 622.

When he is surnamed Jesus, ibid. He was a figure of Christ, II, 622. See Joshua.

The auspex at weddings on the husband's side, II, 928.

AUTEM ('but') is set to the narrative like the clasp of a conjunctive particle, for the connection, II, 221.

Autumn, at other times a tempter of the health, dilutes souls with the most winy juices of fruits, II, 732.

The avarice of the gentiles, who put money before the soul, I, 1261.

Birds, rising up, lift themselves towards heaven, spread out the cross of their wings in place of hands, and say something that may seem a prayer, I, 1196.

Axionicus, a Valentinian heretic, II, 547.

The axis, a rack which turns the heaven, II, 143.

Unleavened bread, more familiar to the Creator, II, 456.

B

The most proud tower of Babylon, II, 174.

Babylon bears the figure of the Roman city, II, 339, 620. How, ibid.

The kingdom of the Babylonians is older than the Roman, I, 432.

The orgies of Bacchus were formerly abolished, I, 304, 306. The frenzies of the Bacchanalia, in which they did not spare Christians even when dead, I, 461. See Liber.

The Lord put into the mouth of the prophet Balaam what he had not thought, I, 456.

The time for the baths, I. 492.

Baptism is altogether one, both from the Gospel of the Lord and from the letters of the apostles, I, 1216. In what things the rationale of baptism is recognized, I, 1203. Baptism: how great its weight, I, 1222. Baptism is the sealing of faith, which faith begins from, and is commended by, the faith of repentance, I, 1239. The sealing of baptism is in some manner the garment of faith, I, 1215. Without baptism salvation belongs to no one, I, 1213 Whether baptism is necessary for those for whom faith is enough, I, 1214. Why it was not prescribed before Christ, I. 1215. The water of baptism a happy sacrament, I, 1197. How, ibid. How the waters are sanctified in baptism, I, 1204. The Holy Spirit is above the waters, sanctifying them from Himself, ibid. The intervention of angels in baptism, I, 1204, 1206. The rite and effects of baptism, II, 806. In baptism there is regeneration, II, 280, 862. And remission of sins, I, 1238; II, 280. By baptism filth is washed away, but stains are made white by martyrdom, II, 147. In the waters we do not obtain the Holy Spirit, but, cleansed in the water under the angel, we are prepared for the Holy Spirit, I, 1206. The spirit is washed in the waters bodily, and the flesh in the same is cleansed spiritually, I, 1204. The carnal act of baptism is that we are immersed in water; its spiritual effect, that we are freed from sins, I, 1207. We are baptized, not in order that we may cease to sin, but because we have ceased, since we have already been washed in heart, I, 1239. Baptism a symbol of the death of Christ, I, 1328. To be baptized for the dead: what it is, II, 495, 864 ff. In baptism we die through a likeness, but through reality we rise again in the flesh, II, 862. Baptism is not to be conferred rashly, I, 1220. Whether the postponement of baptism is more useful, I, 1221 ff. To whom the right of baptizing belongs, I, 1218. Preaching must precede baptism, I, 1216. And confession of all preceding sins, I, 1222. And repentance, I, 1229. Those about to enter baptism prepared themselves by frequent prayers, fasts, kneelings and vigils, ibid. Baptism was formerly celebrated at Easter and Pentecost, ibid. Every time is suitable for baptism, ibid. We are baptized not once but three times, at each of the names into each of the Persons, II, 190. We are baptized three times, answering somewhat more than the Lord laid down in the Gospel, II, 79. In baptism, under the hand of the bishop, we renounce with our own mouth the devil, his pomp and his angels, I, 635; II, 79. On coming back from baptism they were anointed, I, 1206, Hands were laid upon them, I, 1207. They were refreshed with milk and honey, II, 79, 262. They received the holy Eucharist, ibid. And from that day they abstained from the daily bath for the whole week, II, 79. Why, II, 190. Baptism a new birth, I, 1224. From faith through baptism we must live in newness, II, 862. How temptations after baptism are to be restrained, I, 1223 ff. A second baptism, that is, of blood through martyrdom, I, 1217; II, 135. After baptism there is still a second resource in exomologesis, I, 1247. The baptism of John did not give the Holy Spirit or remission of sins, I, 1211. It was from God, I, 1211; II, 453, Yet by commission, not also by power, I, 1211. For it was also human, I, 1211 1213. And not heavenly, I, 1211. The devil practises baptism among his own, I, 1205. Marcion reserves baptism for death or divorce, II, 382. By washings some gentiles initiated [people] into a rite, I, 1204.

Baraliris, or Bardiris, Biradiris, an Illyrian, ruled from the Molossians as far as Macedonia on the strength of a dream. II, 728.

A beard turned red by a touch, I, 410.

The barbarian lands had the churches of the Greeks, II, 890.

The infants of the Barbarians burst out into battle, first anointed for the sun, armed with rags, paid in butter, II, 338, 618. Report about the Barbarians is sometimes slanderous, II, 733. A great force of demons holds sway in the region of the Barbarians, ibid. The stropuli of the Barbarians, II, 903.

The epistle of Barnabas received among the Churches, II, 1021.

In what the heresy of Basilides consists, II, 62, 796. He taught many absurd things, II, 62. Basilides denies the God of the Jews, and calls Him an angel, ibid.

The sandal and the slipper are gilded daily, I, 690. See Shoes.

The happiness of the servant on whose correction the master insists, with whom they deign to be angry, I, 1266. How the hope of happiness makes men better. I, 529

Βέκχος, what it is, 570.

Belenus, god of the Norici, I, 419, 596.

The priests of Bellona were consecrated with blood, I, 321. The dark garment of the initiates of this goddess, and the grim fleece over the head, II, 1045.

War, a pruning of the growing human race, II, 700.

The offspring of war, Ninus, II. 1025.

Divine blessing, I, 1299. To receive the spiritual blessing through faith, II, 475. Who are discharged from the sacrament of blessing, II, 1007. To be blessed by the gods of the nations is to be cursed by God, I, 693. Blessing the highest sacrament of discipline and manner of life, I, 611. A blessing by the wayside is nothing other than a mutual greeting on meeting, II, 419.

No one has sinned by doing good, I, 1230.

Beneficiaries, II, 118.

Queen Berenice, II, 688, 747.

Berosus the Chaldaean, I, 387.

The beryl is not of a watery substance because it ripples with its gathered lustre, II, 600.

Beasts provided and handed over by the Lord for our uses, I, 1255. They change their form in place of clothing, II, 1036. Beasts can change their habits, never their knowledge of natural things, II, 688. See Animals, Wild beasts.

Beast-fighters, I, 317. They ate their last supper in public, I, 492. At the public games they were sacrificed to Jupiter, I, 317. The school of the beast-fighters a witness of insults against the emperors, I, 455. A certain beast-fighter, a Jewish rogue, hired himself out daily for baffling the beasts, I, 579.

The pool of Bethsaida, a figure of baptism, I, 1205. Until the coming of Christ it served by curing the infirmities of Israel, but after Christ it ceased, II, 637, 734.

Those who die by violence, II, 147 ff.

The Bible rendered into the Greek tongue, I, 380. See Aristeas and the Seventy.

The use of libraries, I, 610. The library of Pisistratus and of Ptolemy Philadelphus, I, 379 ff. The libraries of Ptolemy are displayed at the Serapeum with the Hebrew writings themselves, ibid.

Blasphemy, which is to be avoided altogether, II, 681. How and when the blasphemies of the impious are to be avoided, ibid.

Blastus the heretic wished covertly to bring in Judaism, II, 72.

Boeotia had the oracle of Trophonius, II, 730, 1039.

The silkworm, a kind of little worm, II, 1039. The threads of the silkworm, ibid.

Goodness without reason is not goodness, II. 291. Goodness, unless it is ruled by justice so as to be just, will not be goodness if it is unjust, II, 298. The due amplification of goodness is the exaction of an undue one, II. 273, The works of goodness, II, 287. The second degree of goodness is towards strangers, the first being towards neighbours, II, 397. The goodness of God eternal, II, 287. And innate and natural, II, 271. The primary goodness of the Creator, what it is, II, 287. If not natural, it is neither eternal nor equal to God, II, 271. For examining the goodness of God there are fixed rules, which they are, ibid. The works of the Creator bear witness to His goodness, II, 290.

The good, what it is, II, 933. The fruits of the knowledge of good and evil, II, 398. Good and evil are known by nature, yet not by the teaching of God, ibid. The magnitude of certain goods, as also of evils, is unbearable. I, 1249. A thing is not good because it is not evil, nor is it therefore not evil because it does no harm, I, 1279. Nothing is good that is unjust, II, 398. But all that is just is good, ibid. Nothing is contrary to the good except evil, II, 932. The good would have flourished more without the breath of evil, II, 210. The heathen interpret evil and good according to their will and lust. I, 653. All good belongs to God, I, 1256. God dispenses good as He deems each worthy, I, 1250. Nothing is so good as the knowledge and enjoyment of God, II, 287. Good must not be avoided, since it is a sin to refuse good, II, 107. The good, he who

does not fulfil, is bound by a crime, I, 1233. The good is to be pursued with the whole mind by those who belong to God, I, 1256. Good things scandalize no one, except an evil mind, II, 892. No one is good by nature except God alone, II, 291.

The ox, a god of the Egyptians, I, 129. Its priests kept continence, II, 928.

The arms of women are constricted with rings of gold, I, 1306.

Who the Brahmans were, II, 490.

The Britons are enclosed within the circuit of the Ocean, II, 611. The places of the Britons, inaccessible to the Romans, are subject to Christ, II, 610. The British sea produces a kind of shellfish, I, 1311.

Trumpet-shells and sea-shells sojourn on mountains, II, 1033.

Busiris and his tomb-altars, II, 1041.

The destruction of Byzantium, I, 702. See Caecilius.

Bythos, an aeon of Valentinus, II, 68, 551, 666.

C

Cacabaceus, II, 234.

Cacapuius of Saturn, I, 344.

The cactus, II, 1036.

Cadaver (corpse) from cadere (to fall), II, 819.

We say that the body falls to the earth through death, as the thing itself testifies, II, 492.

The caduceus of Mercury, I, 576.

Caecilius Capella, at the destruction of Byzantium, cried out, "Christians, rejoice," I, 702.

Caecina Severus issued a decree of the senate that matrons should not go out in public without the stola, II, 1044.

Two kinds of blindness, I, 327.

The god Caeculus, I, 606.

Caelestis, goddess of the Africans, I, 419, 596. Beasts set upon [people] for her, I, 341.

Penalties imposed by Augustus Caesar on celibates and the unmarried, afterwards repealed, I, 286 f.

Caesar escaped in the battle at Philippi, II, 728.

Why many formerly paid observance to the Caesars, I, 433. Caesars newly elected, or so that they might be elected, lavished gifts on the people, I, 455. They would have believed in Christ if they were not necessary to the world, or if Christians too could have been Caesars, I, 403. The Romans called the Caesars gods and mocked them, I, 583. Temples, altars, priests and a couch beside the gods set up for Caesar, I, 247. Why the deeds of the Caesars were not honoured by Christians, I, 452.

The Caian heresy, I, 1198; II, 65.

The heresy of the Cainites, II, 46.

Cain the first murderer and the first fratricide, I, 1258. Why God rejected his sacrifice, II, 601. How impatiently he bore this rejection, I, 1258. He represented the people of Israel and its sacrifices, II, 601. The seed of Cain (or rather of Ham) was in the ark, so that the seed of wickedness should not perish, II, 66.

Gaius Seius a good man, only that he is a Christian, I, 280.

Public calamities are a pruning of the growing human race, II, 700. Calamities were for Christians an admonition, for heathens a chastisement, I, 489. Christians entreated God day and night for calamities to be tempered or removed, I, 486 f. Christians were not the cause of public calamities, I, 479 ff., 571. But the gentiles were, I, 488 ff. Many occurred before the Christian name was heard of: before Tiberius, I, 480 ff. And under Hilarianus, I, 701. After the birth of Christ they were far smaller than before, I, 486 f. Why He permitted Christians to be troubled by them, I, 489.

Shoes, the toga's own torment, II, 1046. A most unclean protection for the feet, ibid. To be shod in Tyrian [purple], except with gold, is hardly Greek fashion, II, 1043. The gilded shoes or sandals of the philosophers, II, 1043.

Caligula (Gaius) reigned three years, eight months and thirteen days, II, 616. He passed no law against the Christians, I, 294.

The chalices of the primitive Church bore an engraved image of the good Shepherd, II, 1000. How anxiously they endured anything from the sacred chalice being shaken onto the ground, II, 80.

The caliendrum (headdress of false hair), II, 1044.

Callimachus put a vine on Juno, II, 85.

Callinicus, an author, I, 555.

Callisthenes, an author, II, 728.

They transform the Camenae into waters, II, 366.

Suppers of the memorials, I, 386.

Candlesticks in the assemblies of Christians, I, 313.

The candle-bearing goddess, I, 600.

Candidates of the devil, II, 86.

The heat of the Dog Star, II, 124, 267.

The disaster at Cannae happened before the name of the Christians was heard of, I, 485. See Annulus.

Cantabra were built upon whole crosses, I, 369, 579.

The gentiles worshipped geldings, I, 365.

The singing of the ancient Christians, I, 273, 477. See Psalms.

The rocks of Caphareus, crowded with shipwrecks, II, 739.

Hair still fragrant found at Carthage after five hundred years, II, 854. Women changed the colour of their hair with saffron, I, 1322. The force of the dyes burns damage into the hair and ruin into the brain, ibid. Old age, the more it has striven to be hidden, the more it will be exposed, namely by changing the colour of the hair, I, 1322. The skill of those who build up the hair, I, 1323 f. The monstrous sizes of sewn and woven hairpieces, I, 1323. A tender neck carries woodlands and islands, I, 1314. Let a virgin cover the citadel of her head with the circuit of her hair, II, 900.

The Capitol noted, I, 427, 430, 487, 573. The Capitol besieged by the Senones, I, 485. The Capitol the senate-house and temple of all the demons or gods, I, 646. Which gods were cast out of the Capitol, I, 373. The Capitoline temple could not be entered unless a fee was paid, I, 345, 574. In calamities the Romans implored heaven at the Capitol, I, 487. The Capitoline games, II, 637.

The head of an animal, what it is, I, 375; II, 1037.

Goats divining by the art of demons, I, 411.

Captives were formerly sacrificed at funerals, I, 645.

Caracalla had been reared on Christian milk, I, 703. He was surnamed Germanicus and Parthicus, I, 583.

The prison the house of the devil, in which he shuts up his household, I, 620. In prison the Christians trod him underfoot, I, 621. The prison was to them as a wrestling-ground, II, 624. How great the goods of prison, I, 622 ff. Outside prison the Christian renounced the world, in prison the prison too, I, 622. It affords the Christian what the desert afforded the prophets, I, 623. The prison has darkness, but the pious are light, 662. Women crept into prison to kiss the chains of the martyrs, I, 1294.

The goddess Cardea, I, 683; II, 97.

The flesh is the hinge of salvation, II, 806.

The flesh is nothing else than earth turned into its own shapes, II, 771. Earth is its matter, I, 1280. The name of flesh, what it is, II, 496. Flesh has a common name, II, 510. Various epithets of the flesh, II, 807. The sense and life of the flesh, what they are, II, 1014. Flesh moulded by the hand of God, I, 1231. How it is called sinful, II, 719, 814, 816. Flesh subsists by the word of God because of its form, II, 801. Flesh has its places of retreat in waters, in fires, etc., II, 885. Flesh before the body, rather than the animal body, II, 873. The twofold corruption of the flesh, I, 851. It is proper to the flesh to be corrupted by passions, II, 852. The flesh is the whole thinking-room of the soul, II, 814. The flesh the servant and handmaid of the soul, II, 805. The flesh serves, the spirit rules, I, 1204. The form of the flesh the citadel of the soul, II, 813. How great the communion and partnership of flesh and soul, II, 1231. Flesh without soul not a man, II, 850. Whatever is done in the heart is done by the soul in the flesh and with the flesh and through the flesh, II, 813. If all things are subject to the soul through the flesh, that through which you make use of them must needs be subject to the flesh too, II, 805. The flesh does nothing by itself, II, 816. The flesh breathes when it has the spirit, but breathes its last when it loses it, II, 465. To die belongs to that same flesh to which living belongs, II, 805. It is sown in corruption, when it is dissolved into earth, II, 495. The flesh will be raised so that the blood may be avenged, II, 835. Of what kind it will rise, II, 800. All flesh and blood rise equally in their own quality, II, 868. The restoration of the flesh easier than its establishment, II, 810. In the kingdom of God the flesh reformed and made angelic, II, 632. After the resurrection the flesh will put on an angelic condition, II, 854. Those who deny the resurrection of the flesh live carnally, II, 808. Certain heretics deny the salvation of the flesh, II, 66, 452. The virtues of the flesh also to be judged, I, 813, 815. Spirit and flesh share guilt with each other, I, 1204. The flesh the partner and heir of the soul in things temporal and in things eternal, II, 805. Nothing is properly reproached to the flesh except to the shame of the soul, because it subjects the flesh to its service, II, 808. Whatever is declared against blood is directed against flesh, II, 835. Not only are the things that darken the flesh to be held to, but also those that brighten it are to be observed, II, 808. The Apostle so condemns the works of the flesh that he seems to condemn the flesh, II, 859. Why the flesh is rebuked in the Scriptures, II, 719. Faith has need of counsel from outside against the necessities of the flesh, II, 914. The affliction of the flesh, a victim propitiatory to the Lord through the sacrifice of humiliation, I, 1269; II, 806. It profits nothing for the flesh to be fattened and the spirit to hunger, I, 620. Fatness hinders wisdom, II, 683. The flesh is the bride who in Christ Jesus is betrothed to the Bridegroom through blood, II, 885. Christ the Redeemer of the flesh, II, 797. He restored the flesh from every affliction, II, 759. The flesh is enrolled with the soul to God through the sacraments, II, 806. To eat flesh, how great a savagery, I, 322. Whether the first men ate flesh, II, 958. Carnal things signify spiritual things in the Law, II, 374. Carnal things

always go before, as a figure of spiritual things, I, 1206. The flesh of Christ alone was to be taken from the flesh of a human being without the seed of a man, II, 783 ff. It was not a sinful flesh, II, 781. He did not borrow it from the stars or from the substances of the higher world, II, 335, 763. Why, in taking on flesh and soul, He may seem to have had a carnal soul, II, 773. Some affirm that the flesh of Christ sits in heaven void of sensation, II, 792. The flesh in angels was of a true and solid human substance, II, 333.

Carpocrates, disciple of Simon, a magician and a fornicator, II, 709. His heresy concerning Christ and the resurrection of bodies, II, 66. His disciples made their own souls equal to the apostles, nay even to Christ, and even preferred them, II, 686.

Carthage, a city most fierce in the pursuits of war (Virgil), II, 1032. The foundress of Carthage gave herself to the pyre, I, 532. Walls set upon it by Statilius Taurus, as Sentius Saturninus relates, II, 1031. The Punic city, rival of Rome, I, 427. The schools of rhetoric of Carthage, II, 553. Fires hung over the walls of Carthage in Tertullian's age, I, 701. The Carthaginians, noble in antiquity, happy in novelty, II, 1030. What the fashion of their clothing once was, ibid. The games of the Carthaginians, II, 133. Carthage to be decimated in martyrs, II, 532.

The Casinienses, who they were, II, 420. Their god Delventius, ibid.

To put a helmet or a mask on someone, II, 774.

Cassinum, a town of Campania, I, 420.

Cassius Clemens, I, 457. Only the Gentiles were guilty of the Cassian sedition, I, 699.

Cassius Severus, I, 330, 602.

It befits us to give thanks for the indignation of divine chastisement, I, 1266.

The chastity of the first Christians, I, 326. The heathen haters of chastity, I, 472 f. Every husband an exactor of chastity, I, 1320. See Continence.

Castor, son of Jupiter, II, 378. Horses distributed to Castor and Pollux by Mercury, I, 641. The Castores as gods, I, 606. The apparitions of the Castor gods, I, 409. They ascribe eggs to the honour of the Castores, II, 639.

The Church the camp of light, paganism the camp of darkness, II, 92.

Castration puts no bridle on lust, II, 282.

Castrenses, what they are, II, 95. Military duties, II, 92.

Catabolic spirits, II, 698.

Cataclysm. See Flood.

The triumphal cataphract, II, 1043.

The Cataphrygians, II, 72.

Catechumens need to water their ears with divine discourses, I, 1236. See Hearers. The catechumens of the heretics are perfected before they are instructed, II, 56.

The very chairs of the apostles still preside in their places in the apostolic churches, II, 49.

Catholics alone possess that which was instituted by Christ, II, 23, Catholic tradition, II, 931. Whatever is done against catholic truth is reckoned new, II, 931.

Catiline conspired in human blood, I, 321.

Cato grave and wise, I, 337. Cato the censor is a pander, I, 473. He shared his wife with his friends, I, 472.

Cato first brought the green fig to Rome, I, 606. He learned Greek letters when already an old man, II, 1039.

The Laureolus of Catullus, II, 565.

The Caucasus, a sheer mountain, II, 247.

Cavea, what it is, I, 361, 579.

Cea, or Chon, Co, Con, Coon, an island, collapsed, I, 480.

The Tablet of Cebes, II, 53.

Store-rooms, II, 834.

The Celts, spending the night at the tombs of brave men, seek oracles, II, 740.

The censuales of the Greeks, I, 388.

The census of Augustus. See Augustus.

Hundred-sesterce dinners, I, 300.

The cento-maker's way, II, 53.

Cepheus delineated among the stars by Aratus, II, 142.

Who first brought cherries to Rome, I, 334, 606.

The tragedies of Cerberus, II, 85.

Cerdo introduced two first principles, that is, two gods, a good one and a cruel one, etc., II, 70, 249. He held varying opinions on the nativity of Christ and on the resurrection of the flesh, II, 70.

Ceres made a goddess for the discovery of grain, and how absurdly, I, 334. She showed the grain, she did not create it, ibid. The chariot of Ceres was drawn by beasts (serpents), I, 341. Dark garments please Ceres, II, 1045. Ceres Pharia, or Farrea, not distinguished from the stake of a cross, I, 366, 578. The whole attire of those initiated to Ceres is white, fillets,

caps and privilege, II, 1045. The priestesses of Ceres, while their husbands are still living and consenting, are widowed by a friendly separation, II, 953. The women of the African Ceres grow old in her service, having of their own will renounced marriage, II, 928. The games of Ceres, I, 638.

Cerinthus sets forth the God of the Jews as not the Lord, but an angel, II, 67. He contends that Christ was a mere man from the seed of Joseph, ibid.

Greater rewards follow greater contests, I, 704.

The stag, a slow-footed, wild, lowly, rough quadruped, II, 1037. Pierced by an arrow, it knows it must heal itself with dittany, I, 1248. The stag, arbiter of its own age, having fed on a serpent, languishes from the venom back into youth, II, 1037.

The Chaldean seed is led into Egypt, II, 1035.

The Sethites said that the seed of Ham was preserved in the ark, II, 66. For what purpose, ibid.

The nature and habits of the chameleon are described at length, II, 1037 f.

Charis, an aeon of Valentinus, II, 551.

Praxeas fought down the charismata, II, 155.

The mutual charity of the Christians, greatly to be wondered at by the heathen themselves, I, 704. Among brothers and fellow servants hope, fear, joy, grief, suffering are shared, because the spirit is shared, I, 1245. See Christians, Love.

The Graces as goddesses, II, 85.

Charon of Lampsacus, the historian, II, 727.

The swallow's celandine, I, 1248.

Chilon the Spartan, while embracing his son, victor at Olympia, breathes out his spirit for joy, II, 739.

Chiocus, II, 578, 865.

"Christian" was wrongly pronounced "Chrestian" by the heathen, I, 281.

It was not lawful for the Jews to make the royal chrism in captivity, II, 634. After baptism the faithful are anointed with it, I, 1206. Christ is so called from chrism, I, 1207. And likewise Christian, I, 281.

Christ the foundation of Christianity, II, 484. Christianity is built up when it is afflicted, I, 704 f. Therefore it will never fail, ibid. It has as many enemies as there are outsiders, Jews, soldiers, members of the household, I, 397 f. The Christian religion put in the place of the Jewish, I, 617. It is reckoned from the renewal of the Testament, from the passion of the Lord, II, 1001. How it arose, I, 290, 307, 567, 571. It began with hatred of itself, I, 307. It begs off nothing in its own cause, I, 259. Why, ibid. Condemned by the unjust laws of depraved emperors, I, 294, 296. Not all the emperors, however, persecuted it, I, 291 ff. Indeed not a few Gentile governors wished it well, I, 703. Some once falsely claimed the Christian sect, I, 704. The sum of the teaching of the Christian religion, I, 375 ff. Supported by the ancient records of the Jews, I, 386, 392. Whoever acknowledges the truth of the Christian religion at once follows it, and longs to die in its defence, I, 536. No one is ashamed or repents of having taken up this religion, I, 269. All rejoice and glory in it, ibid. A Stoic, Platonic, dialectical Christianity, II, 20.

The name of Christians is derived from sweetness, I, 281. It arose under Augustus; under the reign of Tiberius its teaching shone forth, I, 290. Every sex, age, condition and rank passed over to this name, I, 263. How hateful the Christian name is to the Gentiles, I, 277 ff., 281 ff., 566. It is the enemy of a rival system, I, 278. The effect of this hatred among relatives, I, 280 f. Christians were harassed for the name alone, I, 277 ff., 285. The confession of the name, not the examination of a crime, was the ground of condemnation, I, 271, 278 f. The hatred of iniquity towards the Christian name, I, 261. He who does what Christians do not do is excluded from the Christian name, I, 278. Christians older than the Phrygians and the other nations, I, 570. No one a Christian before Christ, II, 1001. He who is not a Christian is dead, II, 745. No one greater than a Christian, II, 15. No one a Christian save he who has persevered to the end, ibid. Christians are made, not born, I, 378, although the soul is called naturally Christian, I, 377. To believe as Christians do is not given to all, II, 655. Christians are not made from the heathen otherwise than by first being lost, and sought out by God, and carried back by Christ, II, 992. Christians astonished that they had not rejected the errors of the Gentiles earlier, I, 269. The heathen admitted that they were better than before, I, 564. How great the multitude of Christians, I, 262, 700, 704. They filled everything, I, 462, the temples alone excepted, I, 463. Christians were not Brahmans, nor gymnosophists, nor forest-dwellers, I, 490; nor Cynopenae, or Sicapodes, I, 570. They were free, not slaves, I, 251. They knew how to die for liberty, I, 565. They were called outsiders by the heathen, I, 446. Yet they lived alongside them, I, 490. They mingled crafts and labours with them, I, 491. The same food, dress and furnishings for both, I, 490. They were distinguished from them only by modesty, patience and the amendment of former vices, I, 700 f. Led by no ambition,

they had sent their notice of renunciation to public affairs, I, 465. Cold to every ardour for glory and rank, ibid. Strangers to public assemblies, I, 465. They thought it wrong to lie in declaring their teachings, I, 403. True Christians are described, I, 269, 511 f., 624. Christians recognizable from nothing else than the amendment of their former vices, I, 701. The Christian's instruction is from the porch (the books) of Solomon, II, 20. The morals of the heathen as corrupt as those of the Christians are pure, I, 472 ff. Their knowledge, discipline and duties far unlike, I, 501 f., 516 f. And their virtues far dissimilar, ibid. The heathen praised and admired the virtues of Christians, but could not bear that men had become Christians, I, 280, 564. The heathen hated those whom they had in no way come to know, I, 261. Why, ibid. They loved them as soon as they had come to know them, I, 262, 559. Who and of what sort the Christians were, I, 468 ff. Their blameless life, I, 704. They were gathered into one body by the consciousness of religion, the unity of discipline and the bond of hope, I, 468. They were the same gathered together as dispersed, the same all together as one by one, I, 478. A Christian is nowhere anything else, II, 93. No one greater than a Christian, II, 15. No one a Christian save he who has persevered even to the end, ibid. The Christian a disciple of heaven, a trader in life, a builder of things, an enemy of error, a searcher, setter forth and guardian of the truth, I, 514. He believes what has been handed down, II, 745. A Christian may not seek further than what he may find, II, 651. He may not find more than what is learned from God, ibid. After Christ we have no need of curiosity, nor of inquiry after the Gospel, II, 21. Christians followers of spiritual things, I, 1320. How great the charity of Christians towards one another, I, 471. They called one another brothers, ibid. In charity they held all things in common, except wives, I, 472. How great their charity towards the needy, and above all towards the martyrs, I, 470 f., 475, 619. They were not able to bring help to the beggared men and gods of the Gentiles, I, 494. Their mercy spent more street by street than the religion of the Gentiles temple by temple, ibid. A Christian does not harm even an enemy, I, 512. They loved their enemies and prayed God for them, I, 446. They were no one's enemies, I, 700. They kept faith even with the Gentiles, I, 512. They could have avenged all the injuries inflicted on them by the heathen, both with a few torches, or by war openly declared, I, 462; or by not casting the demons out of the possessed bodies of men, I, 464; or by their mere withdrawal from the heathen, I, 463. The continence of Christians, I, 326, f., 510. How great the chastity of spouses, I, 472, 510. They abstained from every excess after marriage, I, 326 f. They did not change the female sex, I, 510. In mind they were blind towards lust, I, 514. The two high priestesses of Christian holiness, monogamy and continence, II, 939. Many remained in the state of virginity, old men, boys, I, 327. They even bound themselves to it by vow, II, 905. See Virginity. They abstained from spectacles, processions, public games and the scenes of the theatre, I, 466 f., 493. They were not present at the Saturnalia, the feasts of the heathen, and why, I, 492. They likewise rejected the feasts of the Liberalia, ibid. How they used flowers and garlands, I, 492 f. Nothing more welcome to them than to depart from this world, I, 489. The world a prison to the Christian, I, 622. See World. Outside prison he has renounced the world, in prison even the prison, I, 622. How Christians prayed to God, I, 442 f. Sometimes with hands outstretched, imitating the Lord's passion, I, 1169 f. See Prayer. They worshipped God through Christ, and in what way, I, 567 f. They venerated the cross of Christ, I, 577 f. On the Lord's day they gave themselves to gladness, I, 371. How holy the solemn assemblies of the Christians, I, 468 ff. Of what kind they were, ibid. What fasts, and how hard, I, 487; II, 951, 971. They rejected no fruit of God's works, but used it with plain moderation, I, 491. The Christian's pleasures, what they are, II, 659 ff. Christians could not be forced to worship the gods, I, 699. Refusing to worship them, they are guilty of no impiety, ibid. To them it is wrong to sacrifice to false gods, even if the purpose to the contrary remains, I, 433. They did not even know the temples of the Gentiles, I, 363. Christian soldiers forbidden to keep watch in the temples of the gods, II, 92. Christians were undeservedly accused of treason against human majesty, I, 436 ff. With one voice they called the emperor never a god, but lord, I, 450. They did not adore the images of the Caesars, nor swear by the genius of the prince, I, 447. They knew the emperor was appointed by God and honoured him sincerely, I, 448, 700. They prayed God for his welfare, I, 433. They offered daily prayers for his life and house and army, and for the senate and people, ibid. How great the power of Christians over demons, I, 413, 463, 677, 700, 703; II, 112. The whole force of the demons yields to the breath of Christian wisdom, I, 617, f. See Demons, Devil. Christians, in time of calamity, won God's mercy by fasts and the hardest labours of penance, I, 487. Rolling in sacking and ashes, they beat upon heaven with ill will, ibid. How undeservedly of public calamities, especially

of war, famine and pestilence they were called the authors by the heathen, I, 479 ff., 571. Christians are proclaimed by the heathen guilty of all crimes, enemies of the gods, of the emperors, of the laws, of morals and of the whole of nature, I, 277, 306 ff., 580 f. How shamelessly they were called an unlawful, desperate faction, I, 464 ff., 468 ff., 532; opposed to the emperors and the commonwealth, I, 452 ff., 459 f., 699 f. Made guilty by false public rumour alone as witness of the crimes, I, 310 ff., 567 f. They were most falsely accused of three horrible crimes, namely of an infant killed in their sacred assemblies, of its flesh and blood being eaten, and of debauchery, adultery and incest, I, 306 f., 580 ff. Condemned for the name alone, unknown to the heathen, I, 281 ff., 563 f. The proof of the innocence of the Christians is the iniquity of the heathen judges, I, 534. See Christianity. Christians rejoiced more in being condemned than in being acquitted, I, 698. Daily, for the most part, besieged, betrayed and overpowered in their own gatherings, I, 308. How foolishly the heathen put forward the severity of their laws in order to harass them, I, 285 ff. Condemned by no law except that of the most wicked emperors, I, 294. How absurdly the cry was raised: The Christians to the beasts, to the lions, I, 341, 480, 571, II, 651, 825. Great loss to the commonwealth from the death of so many Christians, I, 496. Why God permitted them to suffer so much, I, 488 f. They became more numerous whenever they were mown down, I, 535. The blood of Christians is seed, ibid. See Heathen.

Christ, whether a name or a title, I, 192 f. Christ is so called from chrism, that is anointing, which fitted the name to the Lord, I, 1207. Christ Jesus, in the very mystery of His name, is the true and supreme priest of the Father, II, 330. Why He is called the Nazarene, II, 372. He was the Son, in the name of God and King and Lord almighty and most high, II, 181. The name of Christ, coming not from nature but from dispensation, becomes the proper name of Him by Whom it is found to have been appointed, II, 341. See Jesus. Christ is the Logos of God, Word, Reason, Wisdom and Son, I, 399 f. The primal Word, II, 868. By the miracles He performed He proved Himself the Logos of God and true God, I, 1400. Christ made second from the Father, and with the Spirit third, II, 170. The Father, by uttering the Word out of Himself, makes the Son, II, 317. Christ from the Father, spirit from Spirit, as a ray from the sun and light from light; begotten, He did not withdraw from the source, nor is He separated in substance, I, 399. Other than the Father in measure, not in number; in degree, not in condition, ibid. He is true God, ibid. He has true divinity as His own possession, I, 399. Christ the Son and Spirit and substance of the Creator, II, 328, 386. Representative of the Father, II, 187. But He is not the Father. II, 181. How He is the Father's vicar, II, 328. The primordial Word, first-begotten, set in motion by power and reason, upheld by the Spirit, I, 400. What He received from the Father, II, 843. All the Scriptures, both old and new, foretell Christ the Son of God, II, 186. Christ the Spirit of God always existed, before the flesh too, II, 489. Why He is called the Angel of great counsel, II, 778. Marcion dared to destroy the original documents of Christ, II, 755. See Son.

Christ, from Adam to the patriarchs and prophets, in vision, in sleep, in a mirror, in a riddle, always laying out His order beforehand from the beginning, II, 174. From the beginning He conversed and met with the patriarchs and prophets, learning from the very outset to be man, which He was to be at the end, II, 317. Christ always spoke in the prophets, being namely the Spirit of the Creator, II, 328, 386. He is the seal of all the prophets, II, 615, 632. God, in forming man, had Christ in mind, the man to come, I, 802. The Law signified Christ, II, 447. Christ prefigured in the person of Moses, II, 316; and of Joshua, II, 343; and of Isaac and Joseph, II, 346, 626. Christ is shown under the figure of a flower, to spring from the rod that came forth from the root of Jesse, II, 489. Christ prefigured in the bull, II, 346. Christ promised not as mighty in war but as bringer of peace, II, 351; whatever the Jews may say to the contrary, II, 617 f. He is described by the prophets in a twofold aspect for two comings, I, 400, II, 329 f., 638. The one lowly, and the other glorious, II, 330 f. Christ proved to be such as He was announced, II, 349. Christ the illuminator of antiquity, II, 461. Christ old in new things, II, 410. The second Adam, II, 789; and the last, II, 868. The sole new King of the new ages, II, 348. Christ announces a new kingdom, II, 356 ff. Whether Christ is still to come or has already come, II, 609. That the Jews are refuted by the Christ who was to come, II, 610.

Christ the true temple of God, II, 635. Christ the authentic high priest of God the Father, II, 447. The universal priest of the Father, II, 376. The proper and lawful high priest of God, pontiff of the uncircumcised priesthood, II, 493. High priest of eternal sacrifices, II, 609. Arbiter and minister of the Father, II, 317. Christ the bearer about of no other God than the Creator, II, 270, 322. Christ the mediator between God and men, II, 885. Christ the warrior, II, 340, 620. Christ, mighty in war and bearing arms, will receive the spoils not of Samaria alone, but

and of all the nations, II, 618, 621. Christ man mingled with God, and in what sense, I, 399. Christ the enlightener and guide of the human race, I, 395. The arbiter and master of Christian grace and discipline, ibid. The one hope of the whole world, II, 760. The healer of sicknesses, II, 373. The true judge and filer-away of human stains, II, 447. The inviter to eternal, not long, life, II, 424. Christ Lord both of the sabbath and of the Law, and of all the Father's dispositions, II, 396. Christ the bridegroom, II, 382. Christ without glory, without rank, without honour, II, 344. The whole disgrace of Christ God is the sacrament of human salvation, II, 317. The love of Christ towards men, II, 772 f. It was not fitting that Christ be born of human seed, II, 781 f. The dedicator of a new birth had to be born in a new way, II, 781. The flesh of Christ holy, II, 933, not sinful, II, 781. See Flesh. Christ received from the Father the texture of flesh and soul, II, 843. Christ, though He had purposed to lie hidden in the figure of a man, yet imitated nothing of man's impatience, I, 1252. Christ a man because flesh, not because soul, II, 874. In Christ two substances, divine and human, II, 194. Christ the only man without sin, because Christ is also God, II, 720. It is proved that Christ is a true man, II, 14, 378 f. The Marcionites contended that Christ was a phantasm, II, 331.

Christ went forth from the Father, as a ray from the sun, as a stream from a spring, as a shoot from a seed, II, 183. He did not withdraw from the womb of God the Father, but went out from it, I, 399. He descended into a virgin, and in her womb was formed as flesh, ibid. He had no mother from unchastity, as Jupiter did, I, 396 f. Even she whom He seems to have had was not married, I, 397. Christ was born of a Virgin, II, 782. He is from Mary's flesh, while He is from David's seed, II, 360. He was revealed in the twelfth year of Tiberius Caesar, II, 264; and deigned to flow down from heaven, II, 267, 614. Christ made very small, that man might become very great, II, 317. Littlenesses were supremely fitting to Christ God, II, 316, ff. Whether He be the son of a carpenter or of a hired woman, I, 662. Whether Christ passed through all the stages of infancy, II, 411 f. Flesh equipped with spirit is nourished, grows up, speaks, teaches, works, and is Christ, I, 399. The causes of the Incarnation, II, 773.

Marcion said that the Christ who appeared under Tiberius was one, and the one promised by the Creator another, II, 264, 368. The Jews deny to this day that Christ has come, II, 331. Why, ibid. Christ the subverter and destroyer of Judaism, II, 329. The Jews held Him an impostor in His signs, and a rival in His teaching, ibid.

Christ both seen and heard and met with, mingling in Himself man and God, God in mighty works, man in littlenesses, II, 317. From the beginning He acted in the Father's name, II, 317, 378. Through Christ we have come to know God, II, 647. Through Christ the Father is more fully manifested, II, 170. It was reserved to Christ to lay bare all things hidden in the past, to set straight things doubted, to fill up things foretasted, to make present things foretold, II, 796. After Christ Jesus we have no need of curiosity, nor of inquiry after the Gospel, II, 21. The institution of Christ to be sought and guarded, II, 23. Christ is recognized above all from the power of His word, II, 375. All the sayings of Christ were set down for all, II, 22. He conversed as God, that man might be taught to act divinely, II, 317. He despised no one's table or roof, I, 1253. He received everyone who wished to cleave to Him, ibid. How many and how great the miracles of Christ, I, 400. By them He proved Himself God, ibid. With how great shamelessness they were said to have been done by magic powers, I, 400. Christ wished to be acknowledged Son of God by men, not by unclean spirits, II, 373. He spurned the heralding of the unclean spirit, ibid. Christ never without water, I, 1210. How He baptized, I, 1212.

Both He Himself and the prophets foretold the passion of Christ, I, 401. The passion of Christ is described, I, 1252 ff. How great the patience of Christ, II, 318. He willed to be fattened with the pleasure of patience, I, 1254. Christ, unless unrecognized, could have suffered nothing, II, 327. Christ, as He had foretold, crucified by the violent votes of the Jews, I, 400, f. The forsaking of Christ on the cross is explained, II, 195. Christ had to die for this very reason, that what is born dies, II, 764. Christ died of His own accord, I, 401, forestalling the executioner's office, ibid. We say that Christ died not from the divine but from the human substance, II, 194. At the death of Christ an extraordinary eclipse of the sun, foretold, and recorded in the secret records or archives, I, 401. His body laid in a tomb, ibid. In which nothing was found but the grave-clothes, I, 402. Christ in dying went down to the souls of the prophets and patriarchs, II, 657, 742. In what year He suffered, II, 612 ff.

Christ rose on the third day after His death, I, 401 f. Afterwards He appeared to His disciples, I, 102; teaching them what they were to teach, ibid., 492. Why He did not bring Himself forth before the crowd, ibid. Whether the flesh of Christ [is] in heaven [or] void of sensation, II, 792. Nothing clearer than the reality of Christ's body after His resurrection, II, 466. The things done by Him were, by Pilate, to Tiberius Caesar

reported, I, 403. Tiberius wished Christ to be enrolled among the number of the gods, I, 290.

Christ began to reign from His passion onwards, II, 628. The name of Christ's kingdom is spread everywhere, II, 611. It is granted to all equally, II, 612. He is believed everywhere, He reigns and is adored in all nations, II, 611.

Chrysippus to the hellebore, II, 656. A flatterer of Chrysippus, I, 612. His opinion on the soul, II, 653.

Food: diet either kills or wounds all discipline, II, 960. What the delicacies of foods are, II, 1048. In the beginning God had assigned to man only the food of plants and trees, II, 958. Why the Mosaic law forbade the eating of certain animals, II, 306. Christ desired food, why, II, 468. Prayer went before and followed after the food of Christians, I, 477, 1193. See Abstinence, Supper, Banquet.

The chickling pea, II, 258.

Cicero knew from a dream Octavius Augustus, unknown to him, as the burier of civil whirlwinds, II, 728. He had bought a round table of citron-wood for five hundred thousand sesterces, II, 1048. Ciceronian tables, II, 706. Cicero's Tusculans, I, 525. His nurse had already foreseen the dignity of Cicero while he was still a little child, II, 729.

Cicuria, or Curruca, natures, II, 591.

Cilicia had the oracle of Mopsus, II, 730.

Cincius Severus at Thysdrus gave a remedy for how the Christians might answer so as to be able to be released, I, 703.

Hair-curlers, I, 1301.

The stake, or cross, II, 1047.

Mountebanks, II, 58.

The mountebank sect of the magicians, I, 672. Their mountebank tricks, I, 411.

Golden rings adorned the arms of women, I, 1306.

Circumcision given to the people as a sign whereby Israel might be recognized, not for salvation, II, 603. Abraham had received circumcision, which was for a sign of that time, not for a privilege of salvation, I, 602 f. Circumcision, a mark of servitude, does not cleanse a man, II, 601. Always observed on the eighth day, because of the threat of death, ibid. It was to cease, II, 604. A carnal and temporal circumcision granted to a stubborn people, a spiritual circumcision given for salvation to a faithful people, II, 603.

The circus consecrated chiefly to the sun, I, 639. Named from Circe, ibid. Its ornaments, ibid.; and frenzies, I, 648. In it the Romans spared neither princes nor citizens, I, 649. In the circus, tiers and apuliae, I, 652.

All cities later than the flood, I, 482. The human race once existed without cities, I, 432. To efface a city with the look of a tavern, I, 542.

Claudius, chosen emperor, was the first to promise fifteen thousand sesterces to each soldier, I, 455. He passed no law against the Christians, I, 294.

Claudius Herminianus in Cappadocia, a savage persecutor of Christians, how he perished, I, 702.

The book of Claudius Saturninus On Crowns, II, 86, 91, 97.

Keys were entrusted to wives to keep, II, 927.

The key of the law is the interpretation of the law, II, 429. The keys of the kingdom of heaven given to Peter, and through him to the Church, II, 142. See Paradise. The keys of the devil, II, 142.

The Clazomenians console Hermotimus with a temple, II, 724.

Cleanthes' opinion on the soul, II, 653. His testimony on the same, II, 693.

Clement, bishop of the church of the Romans, ordained by Peter, II, 45.

Let not the abundance of heavenly clemency make a wantonness of human rashness, I, 1240.

Cleomachus, a boxer, to be crowned among the fullers of Novius, II, 1042.

Cleonymus the boxer cured by Achilles in sleep, II, 729.

Cleopatra reigned alone for twenty years, II, 614. Then she reigned jointly under Augustus for thirteen years, ibid. The death of Cleopatra, I, 584, 625.

Clidemus the Athenian, while being crowned with gold by the actors for his excellence, dies of joy and glory, II, 739.

The goddess Cloacina, II, 266.

The shields of the Persians were adorned with the image of the sun, II, 370.

Cooks took their name from Apicius, I, 282.

The unmarried man is hardly rich, I, 1301.

Caelestis, goddess of the Africans, I, 419. The promiser of rains, I, 413.

Heaven, the seat of the living God, I, 377; and the fatherland of the Christian, II, 260. The Christian soul, in prayer, looks to heaven, not to the Capitol, I, 377. With the passing away of the world the kingdoms of the heavens will be unlocked, II, 744. See Paradise. In heaven no sex, I, 1307. Basilides taught that 365 heavens were established by angels, II, 62.

Cemetery, II, 738, 796.

Expenses of dinners limited by ancient laws, I, 298. Dinners of a hundred [asses], I, 300. How immoderate their expenses, ibid. The free and last dinner of the beast-fighters, I, 492. What kind the dinner of Christians is, I, 473 ff. The preparation of the dinner in the parable figures the fullness of eternal life, II, 437.

Assemblies of Christians before daybreak, I, 273, 281; II, 79. They were overwhelmed in their very assemblies, I, 308. Who were kept away from them, I, 469. See Synaxis.

Thought without work and without effect is an act of the flesh, II, 814. The flesh is the whole thinking-place of the soul, ibid. Whether thoughts are carried out through the flesh, which are recognized from outside through the flesh, ibid.

Colarbasus composed a new heresy out of the alphabet of the Greeks, II, 70.

Loves of the Colchians, II, 247.

Attendants of the guilds, II, 644.

College of the musical arts, etc., I, 644.

Conversation a sign of intimacy, II, 413.

The demonic spring of Colophon makes men frenzied, II, 734.

A property of colour belongs to every body, II, 660. Adulterated colours [come] not from God, but from the devil, the falsifier of nature, I, 1312, 1321. The colours of the factions of the circus, only two at the beginning, white and red, I, 641. See Wool.

The dove, a bird not only harmless but also chaste, II, 940. It lacks gall, I, 1209. The dove, in Greek peristera, has according to number 801, II, 70. The dove is wont to show Christ, II, 544. The Holy Spirit descended upon Christ in the form of a dove, and why, I, 1208. Where the body of this dove is, II, 758.

Columns of Sessia from the sowings, of Messia from the harvests, of Tutelina from the protection of crops, II, 639.

The children of the Colythi speak out sooner than a month, II, 683.

Hair is to a woman for a covering, II, 899. See Hair.

Roman assemblies, I, 464.

The epileptic disease was said to be cured by human blood, I, 322.

Furlough for sinning, what it is, I, 1237.

Records of the Romans, I, 292.

Letters are necessary for the affairs of commerce, II, 87. See Trade.

Communication of peace, II, 32.

Ecclesiastical communion, II, 45. See Eucharist, Excommunication.

Shells that travelled to the mountains because of the Flood, II, 1033.

Shells the fruits of the sea, I, 1311.

Councils of the heathen, I, 464. Councils a representation of the whole Christian name, II, 972. Stations and fasts were held before them, ibid. Councils from all the churches throughout the Greek lands, ibid.

Roman public meetings, I, 464.

Natural desire is properly only that for food, which God made in the beginning, II, 716. The Apostle gives us a rational desire, II, 673. Solitary desire is forbidden, I, 499. When desire uses the eyes as witnesses, II, 716. The desire of the flesh defends the duties of age, demands a harvest of beauty, rejoices in its own disgrace, I, 1280. Worldly desire has as its causes glory, greed, ambition, insufficiency, I, 1281. See Lust. — The Graves of Lust still remaining in the author's time, II, 976.

A largess was distributed to the soldiers, I, 485.

Confession is drawn out by persecution, and persecution is ended in confession, II, 143. Confession simple and open in the name of martyr, II, 455. Christians who confessed were condemned by the heathen like other accused persons, I, 702. Confessors, II, 77. When confession of crimes has been made, the inquiry proceeds no further, I, 276. Confession lightens sin as much as concealment aggravates it, I, 1243. By confession penitence is born, satisfaction is arranged, I, 1243. Confession is the counsel of satisfaction, concealment of contumacy, ibid. How great an evil it is to hide a sin in exomologesis, I, 1245. Examples of sins to be confessed rather than denied are set before us in Cain and Adam, II, 314. Confession of penitence happens in good deeds, II, 312. To confess sins and shameful deeds not publicly, I, 1222. Confession ought to precede baptism, I, 1222. See Penitence.

Confirmation clothes with the Holy Spirit, II, 50. It is a sacrament, II, 54. After baptism the newly baptized received the imposition of hands, I, 1207 ff. In that imposition of the hand the flesh is overshadowed, so that the soul may be illuminated by the spirit, II, 806.

Wedlock, Marriage. See Matrimony, Nuptials.

The god Consevius, I, 600. His function, ibid.

Every believer may establish and conceive [a practice], provided only that it accords with God, contributes to discipline, profits salvation, II, 81.

The festival of the Consualia, I, 637.

Custom, generally from some ignorance or simplicity

that is sordid, takes its beginning, II, 889. Through succession it is strengthened into use, and so is upheld against the truth, ibid. The force of custom, II, 890 ff. Reason supports custom, II, 80. It makes no difference whether it rests on scripture or on reason, when reason also commends the law, II, 81. It is to be observed, lest it fail to be the interpreter of reason, II, 81. Let custom stand for a while, so that we may set custom also against custom, II, 890. When no law exists, tradition gives custom its practice, II, 81. Even in civil affairs custom is received in place of law when law is lacking, ibid. Custom confirms tradition, of which it is a fit witness, ibid. No one rejects a custom which he cannot condemn, II, 891. Christ named Himself the Truth, not custom, II, 889.

Consus, a god, I, 600. Who is also Neptune, I, 637, 640. God of counsel, 637. Discovered by Romulus, II, 266. His stronghold in the circus, I, 637. He lies hidden under the earth at the turning-posts, I, 637, 640.

No one despises what he knows does not exist at all, I, 572.

Continence is necessary to men at every moment, like prayer, II, 926. The vow of continence, II, 905. The Apostle prefers the good of continence to marriage, II, 486. Continence honours the law of marriage, licence moderates it, II, 931. Continence the instrument of eternity, I, 1285. Through continence you will trade for a great substance of holiness, II, 295. Continence more laborious in women, II, 903. More laborious and more glorious is the continence which feels its own right, namely in widows, I, 1287. Continence consists in virtue, virginity in grace, II, 903. Continence does not surpass virginity, ibid. See Virginity. The continence of heretics is not to be praised, II, 931.

Obstinacy overturns fear, I, 1235.

Whether all things consist of contraries, 7, II, 637.

How conversions to good or to evil are recognized, I, 266, 559 f.

The Lord's banquet, I, 1294. What kind of banquet the Christians have, I, 477. At the Lord's supper the Holy Spirit is the admonisher of the guests, II, 437.

The public banquets of the heathen, what they are, and how abominable, I, 452. See Food.

Nocturnal assemblies, I, 1294.

Cooks take their name from Apicius, I, 282.

The Corinthians with Archias fortify Syracuse, II, 1036. An earthquake drank up the Corinthian sea, I, 481.

Cornelius Nepos, I, 330.

Cornelius Rufus, a patrician, removed from the senate because he possessed ten pounds' weight of silver, I, 299.

The origin of the crown, arising from falsehood, is something to blush at, II, 85; it is agreed that the Greeks were the authors or illustrators of the thing, ibid. A crown on a woman's head is a procuress of beauty, the highest mark of wantonness, the utmost denial of modesty, a kindling of enticement, II, 98. The golden crowns of the provincial priests, I, 687. By the heathen were crowned brothels, privies, bakehouses, the prison, the school, the amphitheatre, and the stripping-rooms themselves, and lusts themselves, II, 99. Crowns of ivy, of Harpocration, II, 85; of laurel, of Bacchus, II, 86; and of soldiers, II, 84. Christians did not wear a crown, I, 493. The crown of Christian soldiers, II, 94. The thorny crown of Christ, as a figure of the sins which the earth of the flesh brought forth for us, II, 98. It was prefigured in the briars in which the horns of Abraham's ram were entangled, II, 636.

Everything that exists is a body of its own kind, II, 774; or that which has something through which it exists, ibid. Body is the substance of each thing, I, 230; between it and nothing Tertullian recognized a spiritual substance, II, 230. A property of colour clings to every body, II, 660. The great difference between the divine body and the human, II, 303. What the body of man is, II, 844. The body is that which loses the soul, and by dying becomes dead, II, 491. From the flesh it is earthy, from the blood watery, II, 771. Blood can belong to no body except one of flesh, II, 461. The wonderful arrangement of the members of the body, II, 882 ff. According to the arrangement of the members, the order of the vices, II, 953. Whether the body of man is the work of angels, II, 801. It is in the form of a cross, I, 678. Our body, in the opinion of Plato, is a prison, II, 741. Whether the body, in the manner of a tomb, holds the soul shut up in the death of worldly life, II, 820. The body is the vessel of carnal works, but it is the soul which in it tempers the poison of some evil deed, II, 491. The animal spirit the charioteer of the body, II, 740. The corruption of the body is an accidental thing, its integrity is proper to it, II, 878. In this we are born, ibid. When the soul has departed, the bodies of the dead are made heavier, II, 658. The bodies of the dead devoured by certain Scythians, I, 321. A body, when a body was laid beside it, shared its space by drawing back, in the cemetery, II, 738. Bodies treated with the spices of burial, why they are set apart in mausoleums and monuments, II, 834. The nails and hair grow in the tomb, II, 736. Many heretics deny that salvation has been promised to the body, II, 796. How the body is said to be sown animal

II, 872, 875. At the resurrection souls are to receive back the same bodies in which they departed, I, 746. The flesh feeds on the body and blood of Christ, so that the soul too may be fattened on God, II, 806. See Eucharist. The body, by the Apostle's judgement, is the temple of God when it is in Christ, II, 741. Leanness does not displease Christians; for God did not grant the flesh by weight, II, 978. The Apostle refers contempt of bodies to the excellence of martyrdoms, II, 856. Body, or the fellowship of those gathered together, I, 468. The body of the times, the age, I, 432.

The corruptible not the same as corruption, II, 870.

God the rearer of ravens, II, 951.

The Corybantic bronzes, I, 426.

The Greeks called the world kosmos, I, 375. Why, ibid.

The wealth of Crassus, I, 337. He dies through laughter, II, 739.

Crates' manner of dressing, II, 1046.

Cratippus the writer, II, 729.

The greatness of the Creator in the animals, II, 261. See God.

Nothing is to be believed rashly, II, 468. What it is to believe rashly, ibid. See Faith.

Creditors cut their debtors into pieces, I, 287.

Greek-style, or chalked, slippers, II, 1045.

Crepidula, or Crepitulum, II, 1044.

The little rattle of Christ, II, 618.

They told the tale that Crete was the birthplace and tomb of Jupiter, I, 426.

The Cretans liars, II, 683.

Critae, or censors, II, 129.

Critias said that the soul consists of blood, II, 653.

Critolaus' opinion on the soul, II, 653.

The crocodile a god of the Egyptians, II, 302.

Croesus deceived by the ambiguity of oracles, I, 408. No god of the Gentiles richer than he, I, 337. He secretly cooked a tortoise with serpent's flesh, I, 409.

Crustumium, or the town of the Casinenses, I, 420.

The character of the cross is a sign made of wood, I, 577. Part of the cross in the yard of a ship, II, 346. The nations recognized the cross, I, 366 f. The origin of the gods derived by the modellers from the cross, I, 340 ff., 365 f., 579. How the heathen worshipped crosses, I, 366 ff., 578. A man's body is in the form of a cross, I, 678. The sign of the cross in a man who prays with hands outstretched, I, 578. The atrocity of the punishment of the cross, II, 629. Regulus the first to suffer the punishment of the cross, I, 584. Christians were put on crosses, II, 340. The cross of Christ prefigured in the old Law, II, 636. The cross of Christ was made of an upright and a transverse beam, or yard, and a seat or footrest, I, 366, 578, II, 626. The cross of Christ foolishness, in what way, II, 481 ff. By the power of the cross Christ now winnows the world through the cross, and will winnow it later through the judgement, II, 346. Christians devoted to the cross, I, 365 f. The bearing of the cross necessary for those about to fight against the devil, II, 347. We sign our bed and our body with the cross, I, 1296. At every going in and going out, at dressing and putting on shoes, at baths, at table, at lamps, at bedrooms, at seats, whatever business engages us, we wear our forehead with the sign of the cross, II, 80.

The gnat's trumpet and lance, II, 261.

Worship must be altogether free and voluntary, I, 435 f. No one will wish to be worshipped by the unwilling, not even a man, I, 418. It is a matter of human right and natural power for each to worship what he thinks fit, I, 699. Human error worships all things except the very Founder of all, I, 666. By "cultus" we mean a woman's attire, which they call the "mundus muliebris", I, 1309. No adornment cursed by God except a woman's adornment on a man, II, 281.

Covetousness does not consist only in coveting what is another's, I, 1261. With what excuses men colour the insatiable desire of the flesh, II, 927. See Concupiscence.

The Roman curiae, I, 464.

Curiosity to be avoided by Christians in divine things, II, 20. Let curiosity yield to faith, II, 27. Many curiosities suspect in the exposition of parables, II, 997. Through curiosity women gather in a rivalry of lust, I, 1288. Heretics pour out a lust of curiosity, II, 27. Curiosity, or the superstition of the Caesars, I, 296 f.

Father Curis of the Faliscans, I, 421.

The dice of Curius, II, 1049.

The inventor of the chariot, Trochilus the Argive, I, 641. See Four-horse chariot.

Prisoners to be judged, I, 496.

The goddess Cybele, represented in the theatres, I, 570. She sighs for Attis, a disdainful shepherd, I, 359. She moved to Rome, I, 424 ff. She did not know of the death of the emperor Aurelius, I, 425. Beasts yoked to Cybele, I, 341. The archigallus poured out his own blood to her as a libation, I, 425.

The bloody mouths of the Cyclopes, I, 308.

The dog-headed peoples, I, 312.

Who the Cynopennae are, I, 312, 570.

The kingdoms of Cyrene already Christian, II, 611.

Cyrus both overwhelmed and oppressed Asia, II, 727. The scars of a bear on him, II, 751. He reigned twenty-four years, II, 614.

D

The race of the Dacians made subject to the yoke of Christ, II, 611.

Demons have no name of their own, but find a name where they also find a pledge, I, 684. They are of a spiritual substance, I, 404, 438 II, 717. Spirits insincere, subtle, invisible, incomprehensible, defiled, incestuous, lost, I, 415. Christians believed that demons really exist, I, 405 ff. Their name known to poets and philosophers, I, 405. The common people make frequent use of the name of demon as a curse, ibid. Antelian demons, I, 684; II, 97. The demon everywhere, and the cursing of him everywhere, I, 618. Demons are everywhere in a single moment, I, 407. They imitate divinity while they steal divination, I, 408. They recognize the dispositions of God, ibid. When they already sense rains in their dwelling in the air, they promise them, I, 409. Things which seem to have been above the order of nature are nothing but illusions, ibid. By their arts and illusions oracles and miracles were produced, which the heathen ascribed to the industry of their gods, I, 408 ff. They take up their station in idols, I, 646. They are refreshed by victims and the savour of sacrifices, I, 415. They give ambiguous answers, I, 408. The demon of the Pythian oracle, I, 1175. The food of demons, I, 700. They are the magistrates of this world, I, 688. "Daemonium" is the diminutive name of "daemon", I, 447 f. The race of demons is those begotten from the intercourse of wicked angels with women, I, 405. Demons condemned beforehand to the day of judgement, I, 415, 434. Whether they work for the ruin of men as a solace for their own perdition, I, 434. From the beginning of the world they contrive the destruction of man, I, 406. Demons have the subtlety and fineness to invade both substances of man, ibid. The demon is wont to bind itself with the soul, from fellowship of substance and difference of nature, II, 693. Almost no man is without a demon, II, 748. The lusts of demons against dreamers, II, 732. It lies in the lusts of demons as much to take away dreams as to bring them on, II, 733. Demons bring about untimely and frequent deaths, II, 748. Sometimes they lurk under the persons of the dead, II, 748. Demons fear, flee and hate Christians, I, 413. They are subservient to Christians, I, 413, 434. They do not dare to lie to them, ibid. Daily Christians spit out the demons, refute them, expose them and drive them out of men, I, 700. Adjured by any Christians whatever, cast out of the bodies of men which they besiege, I, 413, 463, 677, 700, 703. How boldly the heathen were challenged to make a like experiment, I, 413. To free from demons is the healing of sickness, II, 373. See Angels Cross (evil), Devil, Satan, Serpent.

The fierce Dalmatians, II, 683.

Damascus was formerly reckoned to Arabia, II, 339.

Damigeron, II, 747.

Whence the transmission of damnation, I, 613.

Danaus later than Moses, I, 386.

Dardanus, II, 747.

Darius reigned over the Babylonians and Parthians, II, 611. How many years he reigned, II, 614.

Darius, who was also named Melas, reigned twenty-two years, II, 614.

David ruled the one Jewish nation, II, 388, He became guilty of murder and debauchery, II, 14. He forced a marriage on himself through bloodshed, II, 937. Having confessed his offences against the house of Uriah, he obtained pardon, II, 305. He purged by confession the murder of Uriah, when its cause was adultery, II, 990.

How debtors were once punished, I, 287.

Debt in the Scriptures is a figure of sin, I, 1162.

The goddess Decima, II, 713.

A tenth part of goods owed to Hercules, I, 349 f. Withheld by the heathen, ibid.

The number ten the parent of the rest, and the perfecter of human birth, II, 714.

Beauty is by nature an inviter of lust, I, 1317. The desire to please by beauty does not come from a sound conscience, ibid. Beauty is not to be accused, as being a good fortune of the body, an addition to the divine modelling, a kind of elegant garment of the soul, I, 1319. Yet it is to be feared, if only because of the insult and violence of onlookers, ibid. See Form.

It was once believed that the soul of the dead is expiated by human blood, I, 644. Certain barbarians ate the bodies of the dead, I, 321. A certain dead woman is roused when the priest's prayer has been made, II, 737. Christians offered and prayed for the dead on the yearly days, II, 79, 942. See Dead.

What a solemn oath is, I, 692. The formulas of swearing in use among the Gentiles, I, 436, 692.

Informers against the Christians visited with a more hideous punishment, I, 291, 296.

Every sin is either done or thought, I, 1232. Some sins are carnal, that is, bodily, but some spiritual, I, 1231. The impulses of sins are commonly imputed to the soul even without its affections, II, 719. Sins of the will forbidden, I, 1232 f. The principal sins, I, 1258. The seven stains of the capital sins, II, 375. Why sins do not appear in the flesh, I, 1204. There are certain sins of daily encroachment, to which we are all subject, II, 1020. The brow of sin is harder, taught impudence by sin itself and in sin itself, II, 891. There is no necessity of sinning for those for whom there is one necessity, that of not sinning, II, 93. Every sin is irrational, II, 673. The sending of sins by the devil, ibid. Sin poured out from its own source into the various veins of crimes, I, 1258. The ceasing of sin is the root of pardon, II, 1001. For sins committed in flesh, in spirit, in deed and in will, punishment is appointed, and pardon promised through penance, I, 1233. Every sin is wiped out either by pardon or by punishment, II, 985. The primordial sin is expiated by the work of greater abstinence, II, 958 f. See Sin, Penance.

Luxuries to be shaken off, by whose softness and slackness the strength of faith can be made effeminate, I, 1332.

The island of Delos went to ruin, I, 480; II, 1034.

They vowed dolphins to Neptune, I, 639.

Apollo did not defend the city of Delphi from the hand of Pyrrhus, I, 607. The Delphic inscription: Know thyself, II, 676.

Deventius, god of the people of Casinum, I, 420.

Demetrius of Phalerum, I, 387. Why he is called the most approved of the grammarians, I, 379. Prefect of the library of Philadelphus, ibid. He obtained that the books of the Old Testament be turned from the Hebrew tongue into Greek, ibid.

The Demiurge, II, 572 ff.

Democritus calls sleep a want of breath, II, 721. His opinion on the soul, II, 667. He blinds himself because he could not look at women without lust, I, 510 f.

The eloquence of Demosthenes, I, 337.

Change to be distinguished from every notion of perdition, II, 876. What "to change" means, ibid.

Teeth given to moderate the strokes of the tongue and to mark the articulations of the voice by its striking against them, II, 883. For what purpose they remain uncorrupted in the tomb, II, 885. The setting of the teeth, II, 882; their rows, I, 312.

Christians underwent deportation, I, 341.

Christians faithfully restored deposits, I, 703. What the deposits of piety are, I, 370.

Derbices. See Scythians.

God's proper name, I, 451. Whence He is called Theos, I, 599. The name of His very substance, that is, of the Godhead, I, 591; II, 199. "God" became a common word through the fault of human error, II, 407. The name of God, as being natural to the Godhead, can be communicated to all to whom divinity is claimed, II, 341. God is to be reckoned from substance, not from name, II, 254. God cannot be without cause, that is, without a thing, II, 259. God alone without origin, II, 468. He was neither born at all nor made, II, 203. God alone was before all things, Himself to Himself both world and place and all things, II, 160. Yet not alone absolutely, having in Himself accordingly Reason, and in Reason the Word, which He made second to Himself by pondering within Himself, II, 160. God is a body, although spirit, II, 102. See Body. God is spirit, wholly free of all bodily compaction, I, 399. What the hands, feet and eyes of God are, II, 303. The Platonists called God incorporeal, the Stoics corporeal, I, 517. Heaven the seat of God, I, 377. How various the opinions of the philosophers were on the nature of God, I, 507 ff., 516 ff., 588 f.; and on His seat, I, 518, 588.

That God exists is proved from the creation of the world and of things, I, 375 f.; from motion, I, 590; then also from the testimony of our soul, I, 376 f.; from the sacred Scriptures, I, 475 ff.; from the power of casting out demons granted to Christians, I, 416 ff. God has as His testimonies all this that we are and that in which we are, II, 258. Things worthy of God prove God, II, 66; and so do His works and benefits, II, 265. That God is one is proved by the authority of the divine Scriptures, I, 375 f.; because He created the whole world out of nothing, I, 524, as an adornment of His majesty, I, 515; by the common consent of the gentile philosophers, 51 f.; from His other works, I, 375 f.; from the inmost sense and testimony of the human soul, I, 576 f.; from His infinite perfections, II, 249 ff.; 376. All by nature have acknowledged and revere that God is one, I, 588. God is one or none, II, 250. God is one, and not otherwise God, II, 249. If He is God, He must be one, II, 201. Whether God is always Lord, II, 199. God, the supreme great, must be believed to be one and singular, II, 201, 251. God

another by name of Person, not of substance, for distinction, not for division, II, 166, 168. The Word is God, but with God, because God from God, because with the Father beside the Father, II, 173. God put forth the Word as the root the shoot, and the spring the river, and the sun the ray, II, 163. See Christ, Son, Father, Word, Trinity, etc., etc. God is the supreme great, established in eternity, unborn, perfect, without beginning, without end, II, 240. God is the supreme great both in form and in reason, and in might and in power, II, 249 ff. He possesses a certain solitude from the singularity of His pre-eminence, II, 251. God supremely great, best and one, II, 286. Known to Himself alone how great He is, I, 376. Nothing is equal to God, and His nature stands apart from the condition of all things, II, 757. This is chiefly proper to God, to admit the comparison of no example, II, 250 f. All things in God are natural and inborn, II, 271. In God all things must be rational, just as they are natural, II, 272. God must be believed unchangeable and unformable, as eternal, II, 190. He is inestimable, although He is estimated by human senses, I, 375. Incomprehensible, although represented through grace; invisible, even if He be seen, Ibid. To judge of God by our own sense is plainly foolish, II, 759. God perfect in all things, II, 274. He is most perfect, I, 334, 375 f. Alone perfect, II, 304. Some deny to God His proper attributes, simplicity and power, I, 1201. God is eternal, before all time, I, 375 f., 397, 432; II, 160. A new god is necessarily a false god, II, 255. Rational from eternity, not yet uttering the Word, and why, II, 160. God sees all things, I, 500, 1232. He Himself invisible and at the same time visible, II, 170, ff. See Father; God seen according to the capacities of men, not according to the fullness of divinity, II, 170. Freedom, not necessity, befits God, II, 212. Perversity and deceit do not befit God, II, 166; nor weakness or lying, II, 774. Nothing is impossible to God, except what He does not will, II, 756. God is to be believed under no other law than that He is believed able to do all things, II, 809. For God, to be able is to will, and to be unable is not to will; but what He has willed, He has both been able to do and has shown, II, 166. Examples of the divine power, II, 810. God is immeasurable, I, 376. In God is every place, He Himself not in a place, because He is the outermost boundary of the universe, II, 175. God is within the abysses, and abides everywhere, but by might and power, II, 184. God alone happy in the property of incorruptibility, II, 304. God is wholly good, inasmuch as He is all things for the good, II, 300. The goodness of God always accords with reason, II, 275. God is most good of His own, just on our account, II, 812. God, although good by nature, is nevertheless also just, II, 984. God Who is true bestows all His gifts equally on both the profane and His own, II, 699. God is equal over every race of men, both indulgent and rebuking, I, 489. Nothing is sudden with God, because nothing is not arranged by God, II, 323. Plato and the Platonists affirm the providence of God, Epicurus and the Epicureans deny it, I, 517. Things unworthy of God supremely best, what they are, II, 266, 278. In what things the patience of God appears, I, 1252. The patience of God, how great, II, 813. God a judge just and severe, II, 302. His justice the fullness of His divinity itself, II, 300. He is not contentious, II, 699. What God condemns is nowhere and never excused, I, 653. Nor does He condemn His past judgements, nor is He ignorant of the future, II, 311. God, in so far as He is God, neither admits evil nor condemns good, II, 373. Nor is there room with Him for repentance of good or of evil, ibid. God alone without sin, II, 720. He is not the cause of sin, II, 296; nor of evil, II, 309 ff. God the founder of the universe, the governor of the whole world, the fashioner of man, the sower of all nations, II, 599. God by His nature knows no idleness: if He ceased, He would not be, II, 271. God moves in an orderly manner, matter in a disorderly manner, II, 235. The motion of God free and eternal, ibid. God the first author of all motions, I, 590. He created the world and all things out of nothing, I, 324. He commanded by the Word that they come to be, arranged them by reason, founded them by His power, I, 375; for the adornment of His majesty, I, 375. He completed all His works in order, II, 222. The breath of God, fit in some manner to bake the clay into another quality, as into earthenware, so into flesh, II, 804. Whenever the clay was being moulded, Christ was being thought of as the man to come, II, 802. What is born is the work of God; what is fashioned is the business of the devil, I, 1231. What He did not Himself produce does not please God, I, 1312. All things that are not from God are perverse, I, 1317. All things are God's, and nothing ours, I, 1261. No thing of God's is had for a price, I, 470. What God purposed and revealed, He ministered beforehand in the intervening space of the ages in figures and enigmas and allegories, II, 483. God was found small, that man might become greatest, II, 317. God dwelt on earth, and took on the lowliness of human condition, II, 303. He suffered Himself to be born in a mother's womb, endured to grow up, etc., I, 1232. God, and indeed the more sublime, laid low the height of His majesty in such great humility that He even subjected Himself to death, and the death of the cross, II, 316. Whether God was crucified

II, 760. God truly crucified, truly dead, truly raised again, ibid. And this we must believe by faith, II, 317. To believe God dead, and yet living for ages of ages, is the mark of Christians, II, 303. Marcion denied that God was turned into man, II, 757. God could not have entered into human dealings unless He had taken on human senses and affections, II, 316. God could not, nor ought, be unknown, II, 256 f., 265 f., 325. The force of His greatness sets Him before men both known and unknown, I, 376. The philosophers said that God is difficult to find and to describe, I, 509. God is always known, never lay hidden, because He always shone forth, II, 285. To the heretics alone He is not known, ibid. In the time of Paul no one disputed about God, II, 270. God known to all through nature and conscience, II, 798. God is first to be known by nature, then to be recognized by doctrine, II, 266. Those ignorant of God must needs be ignorant of His reality also, I, 1227. The greater part of the human race know the God of Moses, II, 257. The Romans worshipped the God of the Jews, I, 432. The pen of Moses reckons the knowledge of God from the beginning of the world, from paradise and Adam, and not from Egypt and Moses, II, 257. We are taught God by the prophets and by Christ, not by the philosophers, II, 303. We know God through Christ, II, 647. God known to no one without Christ, II, 647. Christ ascertained by no one without the Holy Spirit; the Spirit granted to no one without baptism, ibid. The knowledge of God understands well enough what is incumbent on it, 1255. God is to be feared, II, 278. God is believed the more when He is the more feared, II, 104. God confers authority, discipline does not confer it on God, II, 383. God is the hearer not of the voice but of the heart, as He is its beholder, I, 1175. God suffices for all things, I, 1232. He who has God has all things, I, 1281. As God appointed to man a span of life, so man drew upon himself the state of death, II, 294. We shall be gods if we have deserved to be those of whom He preached, but by His grace, not by our own property, II, 202. The natural testimony of the Christian soul concerning God, I, 611; II, 788. The God of the Christians an "ass-begotten", I, 372, 379. The pagans ought not to deny the freedom of worshipping God, I, 669 f. We worship God through Christ, I, 403.

The gods of the heathen draw their origin from Saturn, I, 329, 601; from Jupiter, Juno and Minerva, according to Varro, ibid. Gods and demons have one and the same kind of name, I, 413. Whence they made themselves so many gods, I, 133. History and monuments bear witness that such gods were men, I, 328 ff. It is certain that several of them reigned, I, 428. Above their countless gods they set another more exalted, I, 332. Human mediocrity knows how to fashion gods more easily than to follow the true God, II, 266. Antiquity erred about the worship of the gods, I, 306. So many and so great could not be worshipped by all, I, 575, 645 f. That the gods exist cannot be proved even by certain signs, miracles and oracles put forward, I, 395 ff., 408 ff. Xenocrates devised a twofold kind of gods, and Dionysius, Arcesilaus and Varro another, threefold, I, 587 ff.; namely the physical, the mythical, and the gentile or popular, ibid. They are refuted, ibid. The natural philosophers disparaged the gods, I, 502; because they said they were the elements of the world, I, 589. The mythical kind of gods, invented by the poets, is hissed off, I, 594. They said they were dead heroes, ibid. Their foulness is pointed out by literature and by the acts of the actors, I, 358 f. Their crimes and most shameful deeds represented in the theatre's auditorium, on the stage, in comedies and tragedies, I, 353 ff., 358 ff., 573 ff. The gentile or popular kind of gods is hissed off, I, 593 ff. It is shown that the gods are false, I, 349 ff.; by the witness of the pagans' conscience, I, 328; because they could receive divinity neither from themselves nor from others, I, 333 ff.; by the public confession of the demons adjured by Christians, I, 413 ff., 417. It is shown again that they are false from their bodily shape, that of man, goat, ox, lion, birds and other animals, I, 374, 574 ff., 577. Their servitudes, chains, battles and wounds, I, 351, 575. They were mere men, I, 328. Made gods either for virtue and certain illustrious deeds, I, 334 f.; or for benefits conferred on men, ibid.; or for things discovered, I, 606. The whole craft of the gods is insulting and impious, I, 339 ff. Gods made at the pleasure of men, I, 344, 347, 596. Not without a decree of the senate, I, 290, 304 f., 344, 375, 575; nor without the will of Caesar, I, 439. Gods and household vessels used to be fashioned from the same material, I, 339. The pagans destroyed the gods they feared; those they defended, they mocked, I, 344; and that in their own temples, I, 363. They feared them less than the emperors, I, 437. The gods ought rather to have avenged their injuries than rewarded flatteries, I, 431. They laughed that the Roman emperors were being made like themselves, I, 347. See Demons. The infinite number of local gods, I, 645 f. They were imagined to preside over marriages and the begetting of children, I, 600. Each province and city had its own god, I, 418 f.,

596. How falsely they were called the guardians and tutelary gods of provinces and cities, I, 424 ff., 607. They gave kingdoms to no one, I, 423 ff.; nor could they give them, ibid.; nor protect kingdoms, nor their own temples, nor themselves, I, 438 ff.; nor bestow safety on anyone, ibid. They suffered their own country to be overthrown, I, 426 ff. Who the public gods were, I, 598. Up for sale under the spear and the quaestor's register, I, 345 ff. How the majesty of the gods was made a source of profit, I, 346. Altars prostituted to unknown gods among the Athenians, II, 255; and to uncertain ones among the Romans, ibid. Particular and household gods, I, 344. Sold at each man's pleasure, I, 344, 347; and pawned or exchanged, ibid. The holier and older they were, the more tributary, I, 346. Gods selected and cast out, I, 344, 596; adopted, I, 596; begging, I, 494; for whom the Christians were not enough, ibid. Some worshipped some gods, others others, I, 344. With what dress and insignia the gods were honoured, I, 347, 360 ff., 547; with ignominious head, I, 360. Who was called "suffering by God" by the pagans, I, 413. Which were the gods of the gentile Romans, I, 597 f. They are hissed off, ibid. Wrongly divided by Varro into certain, doubtful and select, ibid. They could have been divided a little better into common and particular; but that is refuted, ibid. Their particular gods, I, 419 ff. 606; foreign gods, I, 423 f. It is false that the empire of the Romans was founded or extended because of their worship, I, 422 ff. They gave up their own country to the Romans to be laid waste, I, 424 ff. The Jews despised them, I, 432. Marcion brings forward two gods, like two Symplegades of shipwreck, II, 248.

Whether the devil was made by God, II, [2]96. He was created by God for good, II, 207. The word "devil": on what charge it may apply to the Creator, II, 519. The devil works the lie of divinity, II, 86. He wishes to make Christ a liar, I, 655. The devil the rival of divine things, I, 977. He imitates the things of God, I, 1205; II, 102; and the truth, II, 154; and the sacraments, II, 928. He imitates the substance of the divine sacraments, II, 54. He imitated the peevishness of the Jewish law, II, 55. The devil the falsifier of nature, I, 1312. He broods over the waters of the pagans, that they may be deceived, I, 1205. What is born is the work of God; what is fashioned, the business of the devil, I, 1321. The Valentinians call the devil the world-holding demiurge, II, 576. The devil's snakelike force, I, 651. His is weakness and malice, I, 1164. The devil's devices to be recognized, II, 102. His fiery darts, by which the burning and conflagration of faith is effected, II, 106. He is always at work, and daily adds something to the devices of iniquity, II, 889. The birth of impatience in the devil, I, 1256. He perverts the understanding of heretics, II, 54. The devil the author of sin, II, 296, 301. The sending of sin by the devil, II, 673. The creator of the evils of sin and guilt, II, 301. He dashed down the first men, I, 651. He thinks he reigns if he drives the saints from the religion of God, II, 620. He even teaches us to offer the cheek patiently to be struck, I, 655. That most obstinate enemy never takes a holiday from malice, I, 1241. The devil's one work is to test what is in you, whether you will, II, 916. He does not work the will in you, but finds the will in his possession, ibid. Nothing will be permitted to the devil against the servants of the living God unless the Lord permits it, II, 104, 105. He receives power from the servants of God, II, 106. The first faith is built for the devil from the beginnings of instruction, II, 675. The pomp of the devil, which we renounce in the seal of faith, II, 65. If you have renounced the pomp of the devil, whatever of it you touch, know that it is idolatry, I, 689. The devil's answer when he was pressed in exorcism over a Christian woman he had possessed in the theatre, I, 657. See Demon, Satan, Wicked Spirit.

The dialectic of Aristotle, an artificer of building up and pulling down, shifty, forced in its propositions, harsh in its conjectures, in its arguments a workwoman of contentions, II, 20.

A dialectical Christianity is rejected, II, 20.

Diamastigosis, that is, flogging, a very great festival among the Lacedaemonians, I, 626.

Diana, goddess of the Scythians, II, 136, 953. Diana represented as a virgin, I, 574; scourged, I, 358.

Diasares. See Dusares.

Dido burned herself alive so as not to undergo a second marriage, I, 625; II, 929, 932. The constancy of Dido, I, 581.

The day dies into night and is buried everywhere in darkness, II, 810. Prayer at the beginning of the day, I, 1193. Three more notable hours divide the day, I, 1192; II, 966. They were the more solemn in divine prayers, ibid. Every nation kept one day of the week as a feast and holiday, I, 579. See Lord's day.

The god Diespiter, I, 600. His office, ibid.

The twice-married removed from the priestly office, II, 922. The Apostle does not allow the twice-married to preside, I, 1286.

What the finger of God is, II, 427.

The reckoning gestures of the fingers, I, 387.

The dignities of the world are enemies of God, I, 690. The insignia of dignities, I, 300.

Love, the highest sacrament of faith, the treasure of the Christian name, I, 1263. Perfect love is the expeller of demons and the animator of confession, II, 147. Nothing can be loved without that through which it is what it is, II, 759. Patience, with God as teacher, accompanies love, I, 1269.

The Flood was not merely over the plains, as Plato supposed, but wiped out the whole world, I, 481; II, 1035. Shells and trumpet-shells found on the mountains prove this, II, 1033. In the Flood even the heights floated, ibid. All cities are later than the Flood, I, 482. Through the waters of the Flood the ancient iniquity was purged, I, 1209.

Diodorus the Greek, I, 330; II, 85.

Diogenes, a little dog barking from his tub, II, 1043. With muddy feet he tramples Plato's proud couches with another pride, I, 511; II, 1043. At midday he lights a lamp, looking for a man, II, 247. He loved the harlot Phryne desperately, I, 510. What he answered when asked what was going on in the heavens, I, 588.

Diogenes (perhaps Diagoras) mocked Hercules, I, 355.

Diomedes and his bloody mangers, II, 1041.

Diomedes the Argive almost killed Aeneas, I, 351.

Dionysius of Rhodes, II, 728 ff.

How Dionysius the Stoic divided the gods into three kinds, I, 589. He distinguished them into native and dyed, I, 605.

The Dionysiac mysteries, I, 474. Instituted among the Greeks by Liber, I, 643.

Dis, or Pluto, represented in the arena leading the funeral procession of gladiators, I, 576.

Learners, who [they are], II, 15, 43.

Nature is the first discipline of all, II, 82. Doctrine is the index of discipline, II, 58. Licence is for the most part a temptation of discipline, II, 923. Those who deny punishment despise discipline, II, 808. The testimonies of discipline contribute to the proof of the truth, from which it profits no one who remembers the judgement to come to turn aside, II, 50. The vices of the flesh and of the world call away very greatly from the divine disciplines, I, 1283. The vain disciplines of the world, I, 1251. The Holy Spirit the determiner of Christian discipline, II, 1001. The adversary spirit shows itself from the diversity of preaching, first adulterating the rule of faith, and so adulterating the order of discipline, II, 931. The secret disciplines, I, 610.

Disciples cannot exist without the teaching of masters, II, 367. Disciples here and there, II, 548.

The disciples believed Moses and the prophets before they had heard and believed Christ, II, 445. The disciples, hearing Christ, were sketching out the Church, II, 768.

The discord of things is the same as that of their authors, I, 1256.

Classes of runnings-about at the banquets of the heathen, I, 477.

A rich man [is found] with difficulty in the house of God; and if anyone is, he is with difficulty unmarried, I, 1301. To rich matrons puffed up with their name the churches seem squalid, ibid. The Gospel's "Woe to the rich" is explained, II, 392 ff.

Contempt of riches is commended, I, 1260. The casting away of riches, and losses, I, 1260. The Lord is found in no riches, I, 1260. Through riches many works of justice and love are administered, II, 393.

Divination of the soul, II, 689; of demons, I, 408 f.

A living and genuine divinity is assessed neither by novelty nor by antiquity, but by its own power, II, 255. It has no degree, inasmuch as it is unique, II, 204. It befits divinity to account as perfect whatever it has decreed, II, 326. That is not to be reckoned divinity which is subject to man, I, 416. The devil works a counterfeit of divinity, II, 86; and its allurement, I, 733. Those who prejudge divine things from human ones are most foolish, II, 759. No divine utterance is so loose that only the words are maintained and the meaning of the words is established, II, 23.

Divorce. See Repudiation.

Doctrine is the index of discipline, II, 58. Every doctrine that savours of anything contrary to the truth of the churches and of the apostles, and of Christ and of God, is to be prejudged as falsehood, II, 53. Christ commanded nothing else towards all than what the Creator [commanded] towards brothers, II, 937. The doctrine of the apostles is the doctrine of Christ, II, 18. The doctrine of the apostles more remote, II, 37. The kinds of adulterous doctrines that existed under the apostles, II, 47. Every doctrine that agrees with the apostolic churches is to be reckoned as truth, II, 53.

The principle of teaching and of learning is different, I, 675.

Domiduca, the goddess, I, 600.

Only a just and regular lordship is both feared and loved, II, 279.

The Lord's day a festival, I, 579; II, 79. On it Christians gave themselves to rejoicing, I, 371. On the Lord's day to hold fasting unlawful, or worshipping on the knees, II, 79. Day

of the sun was called the Lord's solemnity, I, 371; II, 119. Whence that custom flowed, I, 579.

"Lord" is a name not of substance but of power, II, 199. The name of the Lord is that of a power also to be feared, II, 278. To whom it was given, I, 450 f. "Lord" is a name of God, I, 450. The one God is Lord, I, 451. When Scripture adds the name of Lord, II, 200.

Domitian a portion of Nero in cruelty, I, 293. More impure than Physio, softer than Sardanapalus, II, 1042. He quickly checked his attacks on the Christians, I, 293. He recalled the banished Christians, ibid.

The soldiers' bounty, I, 455. What the bounty of eternal life is, II, 862. The martyrs in prison awaited the bounty of Christ, II, 77.

Where our sleep after death is, II, 744.

Dositheus the Samaritan first dared to deny the inspiration of the prophets, II, 61.

The dragon sucks in men (other reading: birds) from afar with its breath, II, 90. Gems are dug out of the foreheads of dragons, I, 1311.

Drusillanus, a slave of the emperor Claudius, II, 1048. He builds a fifty-pound dish, ibid.

Hardness is to be overcome, not persuaded, II, 125.

Dusares, or Diasares, Disares, god of the Arabs, I, 419, 596.

E

The heresy of Ebion, II, 45, 67. He denies that Christ is the Son of God, II, 46. He makes Christ a mere man and only of the seed of David, II, 778. He does not agree in every respect with Cerinthus his teacher, II, 67.

The two demons of drunkenness and lust, in league and sworn together, I, 643.

The Church the mother of Christians, I, 1154; II, 952. The true mother of the living, II, 723. She was prefigured by the wound in Christ's side, ibid. Christ the head of the Church, II, 517. The Church a virgin, the only bride of the one Christ, II, 382, 943. The Church is in one or another, but the Church is Christ, I, 1245. The Church is the body of three, namely of the Father, and of the Son and of the Holy Spirit, I, 1206. The Church properly and principally is the Spirit Himself, in Whom is the Trinity of the one Godhead, Father and Son and Holy Spirit, II, 1226. The Church of the Spirit, through a spiritual man, not the Church as a number of bishops, ibid. Where three are, even laymen, there is the Church, II, 922. The Church was instituted by the apostles, the apostles by Christ, Christ by God the Father, II, 33, 50. The origins of the churches, II, 32. The apostolic churches, II, 32. The apostolic churches the wombs and origins of the Christian faith, II, 33. The apostles founded churches in every city, from which the other churches have thereafter borrowed the shoot of faith and the seeds of doctrine, and borrow them daily, that they may become churches, II, 32. The churches which apostles or apostolic men founded are not to be despised, II, 32 f. How they bring forward their registers, II, 44 f. The churches which are daily founded in the doctrine of Christ are reckoned no less apostolic, by kinship of doctrine, than those founded by apostles or apostolic men, II, 45. So many and so great churches are that one first church from the apostles, from which all come, II, 32. The Church of Peter, II, 1025. These churches are governed by no other principle than the one tradition of the same sacrament, II, 32. The Church a pilgrim on earth, living among enemies, I, 260. But having her race, seat, hope, grace and dignity in heaven, ibid. She pleads nothing in her own cause, because she does not wonder at her condition, I, 259. One thing she sometimes longs for, not to be condemned unknown, I, 260. The Church is in consternation in time of persecution, II, 104. She has care of the imprisoned, I, 623. That little boat tossed by the storm in the Gospel bore the figure of the Church, I, 1214. Those set over the Church may not flee in persecution, II, 114 ff. The unity of the Church is asserted, II, 801; and her holiness, I, 1286. The authority of the Church established the difference between the order and the people, II, 922. In the Church nothing is to be handed down except what Christ commanded, II, 18. All doctrine which agrees with the apostolic churches is to be reckoned to the truth, II, 33.

Ecclesiastical communion, II, 45. See Eucharist, Excommunication. The precepts of ecclesiastical discipline concerning the woman apply to the virgin, II, 901.

An unusual eclipse of the sun in the territory of Utica, I, 701. Another, famous, at the death of Christ, I, 401. Recorded in the archives of the Romans, ibid.

Ecstasy or exstasy, the power of the Holy Spirit, worker of prophecy, II, 665. Ecstasy comes upon the soul in opposition to rest, II, 725. It is a going out of sense and like madness, ibid. In ecstasy, though wisdom be overshadowed, it is not extinguished, II, 726. The difference between ecstasy and dreams, II, 725 f. A man set in the spirit, especially

when he beholds the glory of God, or when God speaks through him, he must necessarily fall out of his senses, being overshadowed, that is, by divine power, II, 413.

Edea, a goddess, I, 600.

Edulia, a goddess. See Eluda.

Εἴδωλον (idol), whence derived, I, 665.

Those who refuse to give alms, I, 1261 f.

Among the Romans the first letters are usually called elements, II, 476. Every position, condition, motion, etc., of the elements are judgements of the Creator, II, 299. That the functions of the elements go off course, I, 391. Physical superstition holds the elements for a god, II, 477.

The elephant, a most witless beast, II, 803.

The Eleusinian rites, II, 313, 539. To divulge them is unlawful, I, 300.

Eleutherius, bishop of Rome, II, 42.

Elijah. See Helias.

The twelve springs of Elim, figures of the Apostles, II, 418.

Elogia, or censures and accusations, I, 271; settled by sentences, I, 496.

Eluda, a goddess, I, 600.

The Elysian fields, I, 520; II, 444.

Embryosphactis, or Embryonectis, Embryorectis, Embryopactis, Embryosectis, what it is, II, 692.

Amendment does not precede the fault, II, 366. Where there is no fear, there is accordingly no amendment, I, 1228. Where there is no amendment, repentance is necessarily vain, ibid.

Emmanuel is: God with us, II, 337, 617.

Empedocles said that the soul consists of blood, II, 653. He placed the cause of a sharp or a dull disposition in the quality of the blood, II, 683. Empedocles and Parmenides call sleep a cooling, II, 721. The friendship and enmity of Empedocles, II, 657. He deliriously fancied himself a god, II, 702, 1043. He believed he had been a bush, and a fish, II, 702. The madness of Empedocles, II, 651. He leapt into the fires of Mount Etna, I, 552; 702. Why, ibid.

The Ennian garrets, II, 550.

Ennoea, II, 551.

Enoch, a most ancient prophet, I, 635, 684. He has testimony in the apostle Jude, I, 1308. Enoch shows us that we can please God without the burden of the law of Moses, II, 601 f. He condemns idolatry, I, 665 f. What he charged his son Methuselah, I, 1307. Enoch translated from this world, who has not yet tasted death, as a candidate for eternity, II, 601. Enoch and Elijah were translated, and their death was not found, that is, it was deferred, II, 733, 881. They are to extinguish the Antichrist with their blood, II, 733. The book of Enoch defended, I, 665, 1308. The Jews and certain others reject it, I, 1308. Why, ibid. Whether that book could have been saved from the Flood, I, 1308 f.

The entelechies of Aristotle, II, 703.

The Enthymesis of the Valentinians, II, 564.

The "supervening" god of Marcion, II, 416, 422.

Ephalides rushed upon the bean among the common fodder, II, 701.

The heretics call Paul's epistle (To the) Ephesians the one to the Laodiceans, II, 500.

Ephorus, an author, II, 728.

Epicharmus, the comic poet, II, 677, 729.

What sort of god Epicurus imagined, II, 391. He frees the divinity from affairs, dissolves the order of things, and scatters all things at random as fortuitous, II, 726. The atoms of Epicurus, II, 703. His void and empty space, II, 564. He contends that the soul consists of atoms, II, 653. He places it throughout the whole breastplate of the chest, II, 672. To him the soul seems not divine but mortal, I, 610; II, 19. Epicurus, by a sufficiently common opinion, denied that death concerns us, II, 721. He makes light of all torment and pain, I, 500. The stupidity of Epicurus, II, 651. The Epicureans said that god arose from atoms, I, 517 f., 588. Whether he is outside the world, ibid. How falsely they denied Providence, ibid. They were permitted to decree some truth of pleasure, I, 567. The Epicureans call sleep a diminution of the animal spirit, II, 721. They hold that sense does not lie, but opinion does, II, 675. The school of Epicurus teaches that nothing remains after death, II, 795.

Epimenides, asleep for almost fifty years, II, 724.

Epiphanes reigned twenty-five years, II, 614.

The bishop, the high priest, I, 1218. Bishops were chosen who were advanced in age and approved, I, 469. They received that honour not by price but by testimony, ibid. The order and successions of bishops, II, 45. The Church, not a number of bishops, II, 1026. They presided over the assemblies of Christians, I, 469. To them belonged the conferring of Baptism, I, 1218, and the administering of the Eucharist, II, 79. They commended virgins to the churches, II, 57. They used to enjoin fasts on the whole people, II, 972. What form the Apostles gave to the episcopate, II, 119. Among the heretics, one bishop today, another tomorrow, II, 57.

Christ our Overseer, I, 624.

The Epistles of Paul mutilated by Marcion, II, 470. The aim of the Epistle to the Galatians, II, 470 f. The Epistles to Titus and to Timothy treat of the ecclesiastical state, II, 524.

The goddess Epona, I, 365, 577.

Equestrian games, I, 641.

Romulus dedicated the Equirian games to Mars, I, 636.

Erasistratus taught that the soul is in the little membranes, II, 671. He gave his name to physicians, I, 282.

Rebelling slave-prisons, I, 434.

Erichthonius, son of Minerva and Vulcan, a demonic prodigy, nay the devil himself, not a snake, II, 24.

Erigone a false goddess, I, 606. Drawn among the stars, II, 142.

One errs with impunity, unless one sins, II, 24. How pleasant the recognition of errors is, I, 659. What is found one and the same among all is not error but tradition, II, 40.

Isaiah is sawn asunder by the strength of patience, I, 1270; II, 137.

Ezra restored the whole body of Jewish literature, I, 1308.

The essence of things is that very something through which a thing is something, II, 664.

"Is" is the head of a definition; "was" makes for a relation, II, 221 f.

The pagans, understanding God in part, did not seek Him out, I, 485. They called on the God of the Christians in time of tribulation, I, 703. How they believe by not believing, II, 780. They invented for themselves gods to worship, I, 486. They despised them, I, 699. How they were impious, sacrilegious and irreligious towards their own gods, I, 344. They were free to worship whatever god they wished, I, 344, 417 f.; except the true God, I, 416 ff. Having rejected their household gods, they honoured certain ones chosen by themselves, I, 344, 596. They worshipped beasts of burden and geldings, I, 365. They invoked the divinities of kings enrolled among the gods, and implored their genii, and swore by them, I, 700. They had set apart the day of Saturn for leisure and feasting, I, 371. They overthrew the laws on divine matters, I, 298 ff.; and the more sacred statutes, ibid. Let no one learn the resurrection of the flesh from a pagan, II, 799. The pagans, departing from the institutions of their ancestors, kept what they ought not to have kept, and guarded things that were not good, I, 305. They had renounced their ancestors in dress, food, equipment, property and speech, I, 305, 572. Their immoderate banquets and gluttonies, I, 473 ff., 477, and avarice, I, 445 f. Their rather barbarous modesty, 912. They were guilty of homicide, of eating human flesh and drinking human blood; of debauchery, adultery and incest, of which they accused the Christians, I, 271 ff., 312 f., 567 ff. 571 f. They were also haters of chastity, I, 472 f. How horrible their adulteries, ibid., and incest, I, 525 f. They exposed or slaughtered their own sons, I, 315 ff. How great their iniquity, who condemned and killed Christians unexamined and undefended, merely for their name, I, 280 ff. By killing Christians they did great harm to the commonwealth, I, 596 ff. The pagans, in reviling Christians, were compelled by that very charge to praise them, I, 280. See Caius. Christians prayed for the confusion of the gentiles, II, 1259 f. In public calamities the pagans performed certain works of public penance by which they tried to sway the gods, and what these were, I, 487 f.; II, 967. Fed daily, and about to breakfast at once, with baths, taverns and brothels at work, they sacrificed "aquilinia ovi", I, 487. They were disdainful and seditious, I, 456 ff. Enemies of the emperors and of the commonwealth, I, 457, I, 583. The Roman tongue spared no emperor, especially in the circus, I, 454, 583. They always longed for the spectacle of a new and yet another emperor presiding at the distribution of a largess, I, 455. They burst into the palace, I, 458. Bolder than all the Ligerii and Parthenii, ibid. Partners or applauders of wicked factions, ibid. Astrologers, augurs, haruspices, magicians, I, 459. How falsely they made vows and sacrifices for the emperor's safety, when they swore by their genii and celebrated their festivals, I, 438, 700. See Gentiles.

Etruria, see Hetruria.

Eubulus, II, 652.

The truth of the sacrament of the Eucharist is established, II, 318, 4[6]0 f. In the Eucharist the substance of the body and blood of Christ is present, II, 461. He made bread His body, I, 1260; II, 461. The bread the body of Christ, ibid. In what sense the bread is called the figure of the body of Christ, II, 460. The body of Christ is reckoned in the bread, I, 1160. Christ consecrated His blood in wine, II, 462. We are anxiously distressed if anything of our cup or bread is shaken down to the ground, II, 80. In the Eucharist the flesh feeds on the body and blood of Christ, so that the soul too may be fattened on God, II, 806. See Bread. The use of the Eucharist formerly among the ancients, II, 79. They received it in their hands, I, 669, from the hand of the priest, II, 79. They tasted the eucharistic bread before all food, I, 1296. The sacrament of the Eucharist, commanded by the Lord both at mealtime and to all, they received also in assemblies before dawn, II, 79. Their eucharistic [elements]

to bless them, the Ophites bring in a serpent, II, 64.

Euphorbus changed into Pythagoras, II, 698, 708, 796. The shield of Euphorbus once dedicated at Delphi, II, 698.

Euphorion, an author, II, 728.

Eve a figure of the Church, II, 723. A beautiful comparison of Eve and Mary, II, 782. Into Eve while still a virgin crept the word that builds up death, ibid. How she was led astray by Satan, I, 1257. She believed the serpent as if he were the Son of God, II, 65. She would never have sinned at all, if patience had persevered under the divine prohibition, I, 1257. Eve brought forth the devil as a fratricide, II, 782. See Adam.

The Gospel, the substance of the New Testament, II, 196. Its authority, II, 363. The Gospel and Christ belong to Him to Whom belong both the Law and nature, II, 504. The Gospel record has as its authors Apostles, John and Matthew, or apostolic men, Luke and Mark, II, 363. The Gospel of Mark is ascribed to Peter, and that of Luke to Paul, II, 367. The office of proclaiming the Gospel laid upon the Apostles by the Lord Himself, II, 363. The Gospel word the trumpet of God, II, 828. Marcion mutilated the Gospels, II, 247, 363. The root of the Gospels is the Law, II, 125. Christ separates the newness of the Gospel from the oldness of the Law, II, 382. In the Gospel the same Godhead is preached which had always been known in the Law, but not the same discipline, II, 471. The preachers of the Gospel belong to no other than Him Whose the Law is, II, 487. The difficulties of the Law are facilities in the Gospel, II, 474. The grace of the Gospel is made void if Christ is brought back to the Law, II, 72. We have no need of inquiry after the Gospel, II, 21.

Euergetes reigned twenty-five years, II, 614.

Another Euergetes reigned twenty-seven years, II, 614.

Excommunication, separation from communion in prayer and assembly and every holy intercourse, I, 469, 677; from all communion of the brotherhood, I, 1292. It is the supreme foreshadowing of the judgement to come, ibid. It was imposed only for grave offences, ibid. One handed over to Satan is not built up again in the Church after his fall, II, 1023. The faithful who entered into marriages with Gentiles were subject to excommunication, I, 1292. See Fideles.

Exomologesis is that by which we confess our offence to the Lord, I, 1243. It is a discipline for prostrating and humbling a man, ibid. ff. After Baptism there is still a second aid in exomologesis, I, 1247. How great an evil it is to conceal an offence in exomologesis, I, 1245. See Poenitentia.

Demons are put to flight by exorcisms, I, 657; II, 92, 748.

Exorcists cast demons out of the bodies of the possessed, I, 413.

Funeral rites bound up with the sacrifice of captives and slaves, I, 645. See Visceratio.

The funerals of Christians were performed with the prayer of the priests, II, 737.

Exstasis. See Ecstasis.

F

The Pythagoreans reject the bean, as a heavy and flatulent food, II, 732.

Fabius the presbyter, to whom the book On Flight in Persecution was written, II, 103.

Why fables were devised by philosophers and poets, I, 519 ff. The heathen invented certain ones similar to those things which are contained in sacred Scripture, in order to weaken its authority, I, 395 ff., 399 ff.

The face is the mirror of all intentions, II, 814. Women soften their too stubborn complexion by bathing, II, 906.

Crime makes equal those whom it disturbs, I, 300.

A deed, like a body, can be both seen and touched, II, 481.

A good deed has God as its debtor, as does an evil one too, I, 1230. No one has offended by doing good, ibid.

Juno goddess of the Falisci, I, 421. She received the name of Curis from her father, ibid.

Rumour is the name of something uncertain, I, 310. It rejoices in falsehood and lives by it, I, 309. Why it is an evil, ibid. Nothing is swifter than it, I, 309, 566. No one believes rumour except the thoughtless, I, 310. How great an evil it is to injure reputation, ibid. It arises either from the judgement of suspicion or from the pleasure of lying, I, 310, 567. Rumour lives just so long as it proves nothing, ibid. As long as it is uncertain and false, ibid. Rumour sometimes slanderous against Barbarians, II, 733. The desire of fame after death is inborn in nearly all, I, 615.

Faith does not fear famine, I, 578. Faith knows that famine is to be despised by it for God's sake no less than every kind of death, I, 679. In famine there is no restraint of appetite, II, 282.

Faria. See Pharia.

Farmus, a god, I, 600.

What fascinum is, II, 910.

The municipal Fasti cited, I, 638.

Zeno calls fate god and word, I, 398 ff. Which pagan philosophers said that all things happen by fate, I, 268, 398, 560. By it the gods stand, and Jupiter himself, I, 428. The heathens attributed to fate the passage from innocence to a bad mind, I, 268, 560.

Faunus, son of Picus, I, 599.

Fever, among the other deadly ends, assigned to the dispatching of man, II, 13.

The Kalends of February celebrated for the dead among the heathens, II, 494.

The island Felicula, II, 550.

To correct an excess of bile with any bitter drinks, II, 132.

Femina. See Foemina.

Fenestella, a writer of annals. II, 590.

The bites of wild beasts are ornaments of youth, as the scar of the bear on Cyrus, II, 751. See Bestiae, Pecora.

Romulus instituted games for Jupiter Feretrius, I, 637.

The stations of the fourth and sixth days of the week, II, 956. School holidays; I, 674.

Iron and bronze are in greater use among men than gold and silver, I, 1310. Men would rather die by iron than by water, I, 318.

The feasts of the Christians, I, 682. They celebrated them with an octave, I, 682 ff. See Pascha, Pentecostes. How they celebrated the Lord's solemnities, II, 119. On feasts the Christians indulged the body, I, 682. The heathens claimed no solemnity of the Christians for themselves, ibid. Their feasts were without an octave, ibid.

The green fig first brought to Rome by Cato, I, 606.

The faithful are the temples of God, and the altars and the lamps and the vessels, II, 89. The faithful who contract marriages with gentiles are guilty of fornication, and are to be subjected to excommunication, I, 1292.

Faith is set in a rule, 227. What and of what kind the rule of faith (the creed) is, II, 26. It was instituted by Christ, II, 27. It is altogether one, alone unmovable and unreformable, II, 889. It raises no questions among Christians, except with heretics, II, 27. The rule of faith and its reward are to be learned together, II, 451. What it is necessary to believe was instituted by Christ, II, 23, 24. Most wretched are we, if we do not believe the Lord even when He swears, I, 1234. Reason supports faith, II, 80. Let curiosity give way to faith, II. 27. He who believes has fixed an end to every deferment of seeking and finding, II, 24. It is not for all to believe, which is what a Christian is, II, 653. The unwise and the unlearned, always the greater part of believers, II, 157. When we believe, we desire nothing beyond believing; for this we believe first, that there is nothing which we ought to believe beyond, II, 21. Praiseworthy is the faith which believes that a thing is to be observed before it has learned it, II, 78. It is a perversity of faith not to believe things proved, and to presume things not proved, II, 146. Faith shows the way by which we come to God, II, 421. The necessary disgrace of faith, II, 761. A disputation on the necessary matters of faith is neither idle nor fruitless, I, 1256. By heretical adultery perverse men have defiled the faith, the virgin handed down by Christ, II, 59. Happy indeed is faith, if it is to obtain those things which the enemies of God and of Christ not only use but even abuse, II, 832.

Faith was not on earth before Christ, I, 1290. Before the Lord's passion salvation came about through bare faith, I, 1215. Faith always stood in the Creator and in Christ, but conduct and discipline have changed, II, 270. Our faith owes obedience to the Apostle, II, 29. The quality of faith can be judged from the kind of conduct, II, 56. An account of faith itself must be rendered first of all before the tribunal of Christ, II, 59. Faith has temptation and testing, II, 12. After Baptism it is in peril, II, 914. It is more solicitous and more disciplined in fasts in time of persecution, II, 104. It does not fear hunger, I, 678. It is a debtor to martyrdom, II, 138. Faith needs counsel from outside against the necessities of the flesh, II, 914. The wonderful connection of faith and patience, I, 1260. Patience proved the faith of Abraham, I, 1259. Faith is perfected through love, II, 479. Faith that is entire is secure of salvation, I, 1222. By faith, not by money, are Christians safe, II, 119. The state of faith does not admit the plea of necessity, II, 93. A plainly frivolous and cold faith finds out those who assemble timidly in the Church, II, 106. Where faith is, there not even the beasts themselves can do harm, II, 421. If it can move mountains, much more a soldier, II, 119. How great the faith of the age, II, 906.

The altar of Faith, I, 417.

Figures prophesy, and pass away once fulfilled, II, 937. The Lord and His Apostle spoke figuratively, II, 341.

Whether the Son of God exists, who He is, and how He is, II, 159; He is called Logos by the Greeks, I, 398, 400, 415; II, 160; Word and Wisdom by the Latins, I, 398 ff.; II, 161 ff. The Son is the new name of the Father, I, 1155. The Son is second from the Father, II, 163. Seen by the Patriarchs; whether the Father also was, and how, II, 170 ff. We derive the Son from nowhere else, but from the substance

of the Father, doing nothing without the Father's will, having received all power from the Father, II, 159. The Son of God is true God, to Whom all the names of the true God are given, I, 399, 404, 415; II, 161 ff., 176, 183 ff., 422, 802. He is equal and on a par with His eternal Father, Most High and almighty, ibid. His Godhead with the Father is true and the same, I, 399. How expressly Tertullian asserts that His substance and the eternal Father's is the same, ibid.; even when he was a Montanist as an author, II, 158 ff., 169 ff., 183 ff., 188 ff., 422. This was the teaching handed down by the Apostles and thereafter, I, 399; II, 162. He was brought forth from God, Spirit from Spirit, God from God, and both are one God, ibid. Begotten from the unity of substance and by being brought forth, I, 399. He went out from the Father as a ray from the sun, and a stream from a spring, and a shoot from a seed, II, 163. He came forth from the womb, yet did not withdraw, nor is He separated, I, 399. He is distinguished from the Father not in state but in degree; not in substance but in person, I, 397 ff. Second in order, not in nature, II, 157. Why John says: I and the Father are one [thing], and not "are one [person]", II, 183.

Tertullian attempts to explain the generation of the Son of God, I, 399; because He is the Word of God, Who has His own substance, ibid.; begotten by a spiritual bringing-forth from the substance of the Father, and therefore Son of God, ibid. Why He is properly called Son of God, but not the Holy Spirit, I, 163 ff. How and why he strives to explain this generation of the Son by certain examples, of the sun and the ray, the root and the shoot, the spring and the river, I, 399; II, 160, 163, 159 ff., 183; and of the inner human word, II, 160. He is distinguished from the Father by the name of person, not of substance; for distinction, not for division, II, 166 ff. He is of the same eternity as the Father, II, 162, 176, 183, 422. Sons of Christ, those who are reborn into Him, II, 493. The Romans exposed or slaughtered their sons, I, 325. See Infants.

The end of the world imminent, I, 447. It is delayed only by the furlough granted to the Roman Empire, ibid.

Flogging, the greatest festival of the Lacedaemonians, which I, 626. The backs of slaves were torn open with whips, I, 301.

The Floral games, I, 638.

God the adorner of flowers, II, 951. Christians made use of flowers, I, 492. To seek out a flower with the head is as much against nature as [to seek] food with the ear, sleep with the nostril, II, 83.

Fluviona, a goddess, I, 600.

The brazier in the rites of the gentiles, I, 324.

The heathen brought hearths and couches out into public, I, 452.

Female is a natural word, II, 894. Woman is the general [term] of the natural word, ibid. Only one woman is fashioned from the ribs of Adam, to show the unity of marriage, II, 920. Continence more toilsome in women, II, 903. The Christian looks upon a woman with his eyes unharmed, I, 511. The modesty of women has collapsed, I, 301 ff. Churches are mean in the eyes of rich matrons puffed up with their own name, I, 1301. No difference between matrons and harlots, II, 1044. See Wine. A woman's attire carries a double appearance, I, 1309. He inveighs against the luxury of women, I, 1221 ff., II, 1309. Women sin against God who anoint the skin with cosmetics, stain the cheeks with rouge, smear the eyes with soot, I, 1325. They find fault with the Creator when they amend, when they add, ibid. These additions are from the devil, ibid. See Comeliness, woman.

Many women, and indeed most illustrious ones, had cleaved to Christ, II, 703. Defended by heathen prefects against the raging populace, ibid.

Usury is an excess of interest, II, 398.

When the foetus in the womb is ensouled, II, 691, 693 ff.

Forculus, a god named from doors, I, 680; II, 97, 142.

A believing woman does not demand beauty, I, 1319. Whether it is lawful to enjoy praise of beauty and to glory in the good of the body, ibid. Where there is chastity, there beauty is vain, and why, ibid. A believing husband does not require comeliness of form; a gentile one does not believe [in chastity], I, 1320. The deceptions of one's own beauty, I, 1325. The Scriptures too suggest that the allurements of beauty are always joined to and owed to a prostituted body, I, 1350. See Comeliness, Woman.

Women both enhance the beauty given them, and seek out the beauty not given, I, 1319.

Fornication, how great an offence, II, 987.

The ant's stalls, II, 261. Whether ants, gnats and moths lack lungs and windpipes, II, 703.

Men brave under torture, honoured with statues, images and inscriptions, I, 534.

Fortuna Barbata, I, 601.

No one placed a crown on the goddess Fortuna Muliebris except a once-married woman, II, 952.

Brothers, [that is] Christians, I, 471. The title of brotherhood, I, 471; II, 32, 891.

The vegetable market let out for tax, I, 343.

Christians signed the cross on [the] forehead, II, 80.

How fruits are formed, II, 800. See Flower, Corn, Grain.

Frugality spurns the world, I, 1288. See Abstinence.

A wonderful description of the grain of wheat, II, 871.

Flight was permitted to the Apostles, not to us, II, 109. The command to flee was temporary among the Apostles, II, 140. This command had its own reason, II, 140.

He who is struck by a thunderbolt from heaven is kept safe, so that he is no longer reduced to ashes by any fire, I, 527 ff. See Thunder.

Fuscianus, Prefect of the City, I, 582. His sentence passed on a worthless father, ibid.

Future things are sometimes stated in the Prophets as already accomplished, II, 326.

G

The Gaian heresy. See Caian.

Gabinius and Piso, consuls, but not Christians, cast out many gods, I, 305.

Galba reigned seven months and six days, II, 616. He did not manumit other men's slaves, being readier to release free men, II, 478.

The various nations of the Gauls already subject to Christ, II, 610.

The Gauls sacrificed to Mercury, I, 316. Gallic faces, or mules, I, 1281. Gallic and German women with saffron hair, I, 1322. African women envied their beauty, ibid.

The Galli, priests of Cybele, cut off their genitals, lacerated their arms, I, 413. 425 ff.

The hen lays from her own [substance], 537.

The Gallograeci sprung from the Gauls, I, 316.

Ganymede, I, 606. See also I, 600.

The feathers of the Garamantes, II, 903.

Gehenna is an underground treasury of hidden fire for punishment, I, 520, 1247. It is everlasting, ibid. Confession extinguishes Gehenna, ibid.

Where gems come from, I, 1310. With gold they join pride, ibid. Thunder-stones do not have a fiery substance because they flash with a glowing red, II, 660.

Let us understand [a thing as] said generally when it also admits a particular interpretation, I, 635. See Genus.

Genius, a name of demons, I, 447; II, 718. The genii were under the power of the Christians, I, 447.

The genius of the emperor, I, 447, 583. By which the heathen swore, but never the Christians, ibid. I, 700.

The gentiles worshippers of a manifold divinity, II, 170. The complaints of the gentiles against the Christians, I, 261 ff. See Christians, Heathen. Why God did not give the law to the gentiles as to the Jews, II, 599.

To each nation its own speech, but the matter of speech is common, I, 618. Of all nations one soul, a varied voice, one spirit, a varied sound, ibid.

What is attributed to the genus overflows into the species too, I, 1203. Cain, Abel, Seth, in a manner the springs of the human race, II, 583. The superabundance of the human race, II, 699. It is diminished by public calamities, II, 700. See Man.

Kneeling forbidden on the Lord's day and from Easter to Pentecost, II, 79 ff. Some did not kneel on sabbaths, I, 1191. He who stretches out his knees to the brethren touches Christ, entreats Christ, I, 1245.

The Germans are not allowed to cross their boundaries, II, 611. They were already subject to Christ, ibid. The curls of the Germans, II, 903. German porters, I, 1281. Marcus Aurelius's German campaign, I, 295, 703. See Gauls.

Geryon, II, 579. Three times one, II, 1041.

The nation of the Gaetuli does not go beyond its borders, II, 611. Various peoples of this nation had come under the yoke of Christ, II, 610.

The most ancient corpses of the giants have not been consumed, whose frames still survive, II, 854.

Gladiators, I, 620. Their trainers and overseers, ibid. They are cursed by Christ, I, 1254. The innocent come into the school so as to become victims of public pleasure, 651. Gladiatorial shows were praised by the heathen, I, 584. They were driven against their will to homicide with whips and rods, I, 653. They devoured beasts fattened on the blood and flesh of men, I, 322, 584. They drank the blood of others killed by them, I, 323.

All glory vain and stupefied, I, 1320. How great is the force of vain glory, II, 1042 f. What it is to glory in the flesh, I, 1320. The desire of glory leads to hard things, I, 626. Nothing more hateful than glory, II, 911. The devout man has no zeal for glory, because glory is the bent of self-exaltation, I, 1319. Glory is unlawful for those whose proving consists in the humiliation of the cross, II, 908.

The Gnostics sprung from the Valentinians, II, 594. When they break out, II, 123. They reject martyrdoms, ibid. The heretical seeds of the Gnostics, II, 678.

The land of Gomorrah and Sodom still smells of the burning, I, 482 f. Its fruits turn to ash, I, 453.

Everything of Gracchus obscene, II, 1031.

The jackdaw of Aesop, II, 562.

The Greeks seek their own wisdom, not God's, II, 481. The gods of the Greek philosophers, II, 260. The talents of the Greeks for fashioning images, I, 430. Through them the pursuits of the wrestling-school were carried over to the Romans, II, 1040. The elder Cato judged that they should be driven from the City, II, 1039.

A Greek woman who gave birth to a set of five sons, II, 656. See Attica.

Greece the conqueror of Phrygia in the Trojan war, I, 425. Subdued by the Romans, ibid. Throughout Greece and certain of its barbarian regions, many churches, II, 890.

Grammarians named after Aristarchus, I, 282. Paul imposes silence upon them, II, 786.

The grain is sown without the clothing of the husk, without the foundation of the ear, without the defence of the beard, without the pride of the stalk, II, 871. Grains decay in the earth, ibid. To each grain God gives a body as He wills, ibid. See Fruit.

Divine grace, mightier than nature, has subject to itself in us the free power of choice, II, 685.

The flock of the Lord is the people of the Church, and Christ the good shepherd, II, 992.

Gluttony a murderer from the beginning in Adam, II, 958. Through voracity lust passes in, II, 953. The companions of gluttony, lust and luxury, II, 953, 977. No restraint of gluttony in famine, II, 282. The gluttony of the Caesars, I, 298 ff.

Gymnasia, I, 661.

The schools of the Castors and Hercules and Mercuries brought forth the gymnastic arts, I, 664.

The gymnosophists of the Indians, II, 260. What deities they worship, ibid.

H

The emperor Hadrian, an explorer of all curiosities (superstitions), I, 296. Wholly given over to magic arts, ibid. ff. He passed no law against the Christians, ibid.

The etymology of heresy, II, 18. Every heresy comes from the professors of wisdom, II, 260. Heresies are instigated by philosophy, II, 19. They all consist of the powers of subtle speech and the rules of philosophy, II, 521. They do not differ from idolatry, since they are of the same authority and working as idolatry also, II, 53. They tear away from unity no less than schisms and dissensions, II, 17. Whatever savours of opposition to the truth will be heresy, even an old custom, II, 889. Heresy is the business of human rashness, II, 366. Heresies bring on eternal death and the heat of a greater fire, II, 13. Paul numbers them among the works of the flesh, II, 18. The Apostle named all the heresies known in his time, II, 47. Certain people composed a new heresy out of the Greek alphabet, II, 70.

Why there must be heresies, II, 17. How much heresies prevail, and with whom, II, 13. They prevail greatly with those who are of little or no strength in faith, II, 14. Many are vainly and thoughtlessly scandalized by this very thing, that heresies prevail so much, II, 12 f. Why, ibid. All heresies, when examined in many points along with their authors, are found to be in thorough disagreement, II, 58. They cannot exist without the Scriptures, II, 51, 53, 886. They could not exist if the Scriptures could not also be wrongly understood, II, 850. The Scriptures themselves are so arranged by the will of God as to supply material to heretics, II, 35. Heresies are refuted not so much by novelty as by truth, II, 889.

Heretics sprung from the seed of the philosophers, I, 519; II, 19, 204. Among heretics and philosophers the same matter is turned over, II, 19. They have adulterated sacred Scripture to suit the opinions of the philosophers, I, 519. They corrupt the Scriptures, II, 30. They have deleted not only syllables but whole pages, II, 515. They base their questions on the Scriptures alone, II, 799. Among them there is a lust for arguing, II, 780. Their quibbles and subtleties twist plain, common words into a question, II, 222. Bare or simple expressions they always drag by conjectures wherever they will, or again they dissolve conditional and reasoned ones by the condition of simplicity, II, 404. It is the habit of heretics to twist every simple thing, II, 215. They challenge the godly to rhetoric and philosophizing, II, 801. Out of consciousness of their weakness they never set forth their views in order, II, 797. How a disputation with heretics is to be entered upon, I, 797. One must not fight with them from the Scriptures, III, 29. Those whom we prove without the Scriptures to have no claim to the Scriptures are not to be admitted to a challenge on the Scriptures, II, 31, 51. For there either no victory or an equally uncertain one, II, 31.

Heretics are enemies of the truth, II, 27. They conspire for the overthrow of the one truth, II, 56. Their work comes from the destruction of the truth, II, 57. Among heretics everything is foreign and opposed to our truth, and we are forbidden to approach them, II, 25. What is characteristic of all heretics, II, 179. Among them there are hardly any schisms, and why, II, 57. They innovate the faith at their own discretion, II, 58. By believing not

believe, II, 780. Their doctrine does not agree with the doctrine of the Apostles, II, 45. They do away with marriage, II, 930. They deny that God is to be feared, II, 58. Yet no heretic except Marcion raised a controversy about God the creator of all things, II, 47. Most heretics have not even churches; without mother, without see, bereft of faith, banished, they wander far and wide by themselves, II, 58. They cannot show successions of bishops from Christ, II, 45. They are not Christians, II, 28; nor can they be, II, 51. Having lost the name of Christ, they put on the names of their sects, ibid.

The manner of life of heretics is described, II, 56. Their dealings with very many magicians, with mountebanks, with astrologers, with philosophers, given over, that is, to curiosity, II, 58. What difference there is between a heathen and a heretic, II, 780. They strive not to convert the heathen but to overthrow Christians, II, 57. All are swollen, all promise knowledge, II, 56. Nowhere is advancement in offices and sacred orders easier than in the camp of rebels, II, 57. They know no reverence for their presidents, II, 57. Everything free and unbound for heretics, II, 58. Why self-condemned, II, 18. It is fitting that they be compelled to their duty, not induced, II, 125. Heretics of Judaism, II, 61.

The unsettled Hamaxobii, II, 247.

Hammon a shepherd of sheep, II, 1038.

Hannibal. See Cannae.

Harpocrates with his dog-headed [ape], I, 305. Expelled from the senate of the gods, his altars and statues overturned, and afterwards restored, I, 305, 573.

Harpocration, a writer, crowned with ivy for his industry, II, 85.

Hebion. See Ebion.

The Hebrews by right carry off the vessels of gold and silver from the Egyptians, II, 308 f. Their Hebrew letters and speech translated into the Greek style by the Seventy interpreters, I, 388.

Ivy strives upwards and, with nothing going before it, hangs aloft, II, 681. The woven wood prefers to be carried up on walls than to be trodden on the ground by a voluntary injury, ibid. The nature of ivy is to guard the brain against heluco, II, 85.

What is called the hegemonicon by the philosophers, II, 814.

Simon the heretic dug out his Tyrian Helen from a brothel, II, 708 f. He said she was the same as the Helen most ruinous to Priam, ibid.

Elijah the consummator of the New Testament and one day the reformer of the Jewish people, II, 413. Elijah not yet discharged by resurrection, II, 735, 881. Elijah is to come not from a departure from life but from a translation, II, 711. Not to be restored to a body from which he was not taken out, but to be given back to the world from which he was translated, ibid. Not by a homecoming of life, but by the fulfilment of prophecy, ibid. The same, both himself, of his own name and of his own man, ibid. See Enoch. The spirit of Elijah, represented in Elisha, [said] to receive Elijah, II, 636.

Heracleon the heretic held the same views as Valentinus, II, 69, 546.

Heraclides, a writer, II, 740, 788.

Heraclides Ponticus contends that light is the substance of the soul, II, 660.

Heraclitus, that obscure man, II, 318, 651; he teaches that the substance of the soul is air, II, 660, and that it consists of fire, II, 655; which he held for a god, II, 19, 260, 517. He defends the unity of the soul, II, 669. He thinks the ruling part of the soul is moved from within, II, 671. What he thought of its limits, II, 651. The grief of Heraclitus, II, 651. Smeared with cow dung he burned himself up, I, 625.

The deserter angels passed on the properties of herbs, I, 1306.

Three starving Herculeses, I, 358. Three mocked, [in] comedy, ibid. [Head] of Hercules now displays the poplar on its head, now the wild olive, now parsley, II, 85. Hercules was prostituted in Omphale the woman, and Omphale in Hercules, I, 603; II, 1041 f. He was feigned to have descended to the underworld, I, 603. For a lost boy he deserted the service of the Argonauts, ibid. Ensnared by the poisons of his wife's wantonness, he burned himself alive, I, 603. He is burned in the fires of Oeta, I, 355. Represented burning alive on the stage, I, 576. He was mocked by Diogenes (perhaps Diagoras), I, 355. See Tithe. The posterity of Hercules, II, 1035.

Hermas, whose writing is entitled Shepherd, II, 1000, 1021. That book is apocryphal, ibid.

Hermateles, an author, I, 640.

Hermias, an intimate of Aristotle, I, 512. Expelled from his position by him, ibid.

Hermippus, an author, II, 729.

Hermippus of Berytus, II, 729 f.

The character and life of Hermogenes, II, 197 f. He was accustomed to marry more wives than he painted [pictures], II, 931. He perverts the ways of the Lord, II, 43. Hermogenes brings in two gods, II, 201. He makes God a liar, II, 202. He denies that God could make anything out of Himself, II, 198, 205. He teaches that matter was necessary to God for the works of the world, II, 216.

How God made the world from that pre-existing [matter], II, 204. He introduces unborn matter, compares it to God Who is born, II, 46, 198 ff. He says matter is evil, II, 208. He makes it bodily and bodiless, II, 229 f. By the name of earth (Gen. 1) he understands matter, I, 218. His right reasoning finds some third thing between bodily and bodiless, II, 230. He refutes the arguments of certain people who say that evils were necessary for the illumination of goods, which are to be understood from their contraries, II, 210. He presumed that the origin of the soul consisted in the supply of matter rather than in the breath of God, II, 646, 664.

The oracle of Hermonia in Macedonia, II, 730.

The Clazomenians dedicated a temple to Hermotimus when dead, II, 649. Pythagoras wrote that he had formerly been Hermotimus, II, 698. The soul of Hermotimus departed from the body, II, 649, 698, 702, 705.

Herod was king of the Assyrians, II, 339. Why he killed John, II, 443 f.

The Herodians said that Herod had been the Christ, II, 61.

Herodotus the historian, II, 740. Later than Charon of Lampsacus, II, 727.

Herophilus, physician or butcher, cut up six hundred [men] to examine nature, II, 662, 692. He placed the seat of the soul about the base of the brain, II, 670 f.

Hesiod's Pandora, II, 84, 562.

Etruria occupied by the Lydians, I, 636. It first instituted the rites of superstitions under the names of religion, ibid. Etruscan crowns, II, 95.

Hicesius the physician, a betrayer both of nature and of his own art, II, 691. He brought the soul upon children already born from the impact of cold air, II, 692.

The island of Hiera sank to the bottom, I, 480.

Jeremiah the prophet is stoned, II, 137.

Jericho stormed, though on the Sabbath, II, 309. How taken, II, 606.

Hieroglyphs. See Obelisk.

The hierophant, I, 313; II, 260.

Hieromus. See Iromus.

Jerusalem the womb of religions and the spring of salvation, II, 447.

Hilarianus the prefect, I, 701.

A woman of Himera dreamt the tyranny of Dionysius of Sicily, II, 728.

Hipparchus said that the soul consists of fire, II, 663.

Hippias is killed while laying a plot against the city, I, 513.

Neptune called Hippios, I, 641.

Hippo, or Hippona and Epona, was worshipped by the heathen, I, 365, 577.

Hippocrates wrote that the soul lies in the brain, II, 671.

Hippon said that the soul consists of water, II, 653.

What the two goats in the old Law signified, II, 640.

The sacrifice of a goat, I, 418.

The swallow, if it has blinded its chicks, knows how to give them their eyes again with its own celandine, I, 1248.

All the borders of the Spains already believed in Christ, II, 610.

Sacred histories lie open from the very birth of the world, profane ones from the Assyrians, II, 1035.

How great the Roman histories, I, 571.

The first historians of the Romans more recent than the last prophets, I, 387.

A shameful and infamous actor represents the image of any god whatever, I, 360, 576. The letters of actors, I, 358. They portray the foulness of the gods, I, 359, 576. They represented Phaethon dragged down from heaven, ibid.

Homer remembered that he had been a peacock, as Ennius testifies, II, 707, 796. He assigned two gates to dreams, of horn for truth, of ivory for deceit, II, 726. How much he made sport of the gods, I, 575. He treated the divine majesty in a human condition, ibid. The industry of Homeric piety, II, 743.

They are accustomed to call Homerocentones those who stitch together their own works from the poems of Homer in the manner of a patchwork, from many [pieces] put together from here and there into one body, II, 53.

The cruel punishment of murderers, I, 653. Heathen murderers dipped themselves in water for impunity for their crime, I, 1205.

Every kind of homicide forbidden in one word: You shall not kill, I, 632. Every homicide outside the forest is brigandage, II, 986. To prevent birth is a hastening of homicide, I, 319. How great the punishment of homicide among men, II, 706.

Man a rational animal, II, 160. Of all nations man is one name, I, 618. He is the handiwork of the Creator, I, 514. Created by God from nothing, I, 524. How formed by God, II, 82. First the moulding of man, then the whole, II, 802. The work of forming man was completed from earthly matter with waters joining, I, 1202. Let man reflect on his origin, I, 523. He is made of a twofold substance, II, 452, 850. Man is as much body as soul, II, 841,

Man nothing other than flesh, II, 275. He is properly called flesh, II, 802. See Soul, Flesh, Body. Man was built by God Himself for this, that he might be lord, since he is made by the Lord, II, 801. All things are servants to man, I, 1256; II, 707. A beautiful description of the creation of man, II, 802. The creation of man according to the demiurge, II, 578. Whatever form the clay was pressed into, Christ was in mind, the man to come, ibid. Man mingled with God, [that is] Christ, II, 780. Man created to the image of God the Son, Who as the man to come was surer and truer, II, 168. Made to the likeness of the Son and the Spirit, ibid. Made to the image of God, that is, of Christ, II, 802. Man was made to the image of God not in bodily lineaments but in the freedom and power of choice, II, 290.

Man not established for death by God, Who desires him restored to life, II, 294. Had man not sinned, he would have known God only as the best, I, 812. See Adam. He was worthy to know God, II, 291. [Man] is a worthier preacher of Christ than Satan, II, 373. Why he was given to the earth and cast out from the eyes of God, I, 1237. He is not disposed to good by nature, but by institution, II, 291. Nothing is more necessary to man than care for the true God, II, 283. What profits man serves God, I, 1230. His whole substance destined for salvation, II, 863.

Who is the inner man in Paul, II, 661, 850. The inner and the outer man, one in a twofold way, II, 661. Through the ministries of the outer man, which serve the inner man, the fruits of the divine gifts are conveyed to the soul by the senses, II, 82. Diversity has tempered man himself, as much in body as in sense, II, 264, See Genus. Angelic substance promised to men, I, 1307. Man lord of all the living and the rising, by the inscription of the Pythia, I, 525.

Men were uncouth in the time of Saturn, I, 331. Who fed on human flesh, I, 313. Some swallowed his substance by a horrible crime, I, 323. Africans, Gauls and Romans sacrificed men to their gods, I, 314, 316 f. Where and for how long, ibid.

The three hours, as more notable in human affairs, which divide the day, which mark off business, which sound out publicly, were more solemn in divine prayers, I, 1192, II, 966. Peter observed the ninth hour, from ancient usage, II, 966.

Horos, an aeon of the Valentinians, II, 565, 577.

Hortensius, the first orator, could kill a peacock for the sake of food, II, 1048.

The exchange of tokens of hospitality among Christians, I, 1295; II, 32.

Hostanes, II, 747.

The sacrifice of God is a contrite heart, II, 608. The heathen sacrificed victims that were exhausted, wasted, mangy, I, 349. See Sacrifice.

Hostia, goddess of the people of Sutrium, I, 421.

The sacrilegious charms of Hostius, I, 358, 576. His comedies, ibid.

Hostilius invented the god Pavor, II, 266.

The contemplation of the human condition, I, 626 f. See Man.

No one is humble unless patient, I, 1267. Christ teaches that those who always wish to be greater must be as little children, II, 417.

Christians profess humility, I, 1326. Some sacrifice to God the humility of their soul, unconquered by chastisement, I, 1327. Nothing is dearer to God than humility, II, 914.

The sex of the hyena is yearly; it alternates male and female, II, 1037.

The hydra overcome by Hercules, II, 1042. The use of its blood, ibid.

Who the hydrophobes [are], I, 1205.

Winter in a way hardens souls, II, 732.

God condemns all hypocrisy, I, 655.

The friendship of hypocrites is with the devil, I, 1236. Their repentance never [comes], ibid.

The exaltation of the sun, and its house, I, 701.

I

Iao, a word customary among the Valentinians, II, 565.

The ibis, a goddess of the Egyptians, II, 302.

Ichthys [is] Christ; we little fishes are born in water, I, 1198.

The Ideas of Plato. See Plato.

The simple, always the greater part of believers, II, 157.

Idolatry, the chief crime of the human race, the highest guilt of the world, the whole cause of judgement, I, 663. Sister of adultery, II, 129. The sacred Scriptures use the word for debauchery and fornication in reproaching idolatry, I, 663. It is a species of offering to the dead, I, 645. The head of injustice, I, 664. The kinship of idolatry and heresy, II, 55. From the things of God

consists, I, 1313. All idolatry is worship directed to men, I, 683. Human error worships all things except the very Founder of all, I, 666. None of its solemnities without display of worship and adornment, I, 663. Among the heathen no art, no profession or trade can be free of the charge of idolatry, I, 677. A Christian will not commit idolatry even with impunity, and why, I, 1313. The Jews were perpetually given to the crime of idolatry, II, 598. A second idolatry, magic, II, 748.

For some time in the past the idol did not exist, I, 664. Whence the name idol, I, 665. The names of the idols of the dead are nothing, just as their images themselves are nothing, I, 643. God forbids an idol as much to be made as to be worshipped, I, 665. Nothing more unclean than it, II, 90. Demons take up their abode in the idols of the dead, I, 645. Satan and his angels had filled the whole world with idols, I, 640. See Schoolmaster, Images.

Fire the soul of the world, according to Varro, I, 589. Fire twofold, one common to men, the other from heaven, I, 527. Fire appearing by the judgement of God, ibid. Fires hung over the walls of Carthage through the night, I, 701. Showers of fire upon Sodom, II, 1034. Fire the supreme punishment, I, 625. The witness of eternal fire, I, 528. From its very nature it has a divine supply of incorruptibility, I, 527. Of that fire there will be the likeness, of which there is also the reality, II, 435. It is confirmed by comparison with the fire with which Etna and Vesuvius ever burn, I, 527. Wicked and impious men will be tormented with eternal fire, I, 520, 1284.

Ignorance does not always excuse, but sometimes rather burdens the one who labours under that fault, I, 261 f. It is better not to know, lest you know what you ought not, II, 27. It is better not to know through God, because He has not revealed, than to know through man, because he has presumed, II, 648. Some prefer not to know, because they already hate, I, 265. The heathen, most curious in other respects, affected ignorance of the religion of Christ alone, I, 261 ff.

In what respects an image differs from the reality, II, 295. In all things the reality goes before the image, II, 41. The image is reckoned in the likeness, the similitude in eternity, I, 1206. Although the fiction of the reality is in the image, the image itself is in the reality of itself, II, 837. Man is the image of God, that is, spirit, for God is spirit, II, 295. The image and likeness of God consist in the freedom and power of his own choice, II, 290 f. The image of God is to be reckoned in man in that the human mind has the same motions and senses as God has, though not such as God's, II, 304. God recovered His image, taken captive by the devil, by a rival operation, II, 782. The use of images not condemned by Tertullian, I, 667. He approved the [images] of the bronze serpent and the Cherubim and other images, ibid. The image of the Good Shepherd painted on the sacred chalice, II, 1000. Why God once forbade images to the Jews, II, 310. Images and likenesses of the gods to be rejected, I, 430. No animal has been figured for an idolater: what was not in the ark, let it not be in the Church, I, 696. Brave men under torture honoured with images, I, 524.

Continual rains destroyed everything at Carthage (about the year 212), I, 701. Achamoth atoned for the heavenly rains, II, 568. See Rain.

The uncleannesses of the world, the lusts of men, I, 622.

Christians, coming upon something unclean, spat it away with a breath, I, 1296.

How many misfortunes impatience is accustomed to run into, I, 1265. Its cradle, I, 1257. Its birth in the devil himself, I, 1256. What the causes of impatience are, I, 1260 ff. Its supreme goad, the lust for revenge, II, 722. Every sin is to be ascribed to impatience, I, 1258. Impatience and malice conspire together, I, 1257. Through impatience the first parents perished, I, 1257. Before Christ, impatience took advantage of the occasions of the Law, I, 1260. The poisons of impatience to be cut away, I, 1267. To show impatience in all losses is the gentiles' way, I, 1261. The gentiles live impatient of God alone, I, 1274.

The emperor, less than God alone, I, 448. Second from God, I, 700. This name great, and why, I, 449. The emperor's power is from the same source as his spirit and life, I, 441 f. Unless he is a man, he is not emperor, I, 449. He is appointed by God, I, 448. Emperors prefer the true God to be propitious to them above all others, I, 441.

The governors of the provinces reported to the emperors whatever new thing had happened among them, I, 290, 403. What piety, reverence and loyalty are owed them, I, 460. What the Roman loyalty to the emperors is, I, 583. Christians believed they had been chosen by God, I, 448, 700. How they rendered them due loyalty, I, 460. They honoured them sincerely, and how, I, 448, 700. They besought God for their welfare, I, 433, 700. But they would never sacrifice, I, 436. Their welfare, more august than all the genii, I, 447. Neither to be sought nor expected from false gods, I, 440. The heathen swore by their genius, I, 583. But steadfastly this

Christians refused, I, 447. They held it impious to call them gods, I, 441 ff., 583. They swore by their welfare, I, 447; the heathen even against their children and wives, I, 599.

The heathen paid to their emperors, both dead and living, the same honour as to the gods, I, 347. They called them gods, I, 583. With what impiety they bore witness to this, I, 489. The emperors preferred to live rather than to become gods, I, 583. Before the apotheosis it was a curse to call them gods, I, 451. The heathen feared the emperors more than the gods, I, 437. Images of the dead and of the living, as of gods, were set up in temples and honoured, I, 347, 576 f., 663 ff. Those celebrating triumphs were reminded of their own weakness, I, 449. They were the lords of the gods, I, 347.

The solemnities, vows and rejoicings of the emperors celebrated, I, 452; at the beginning of the month and of the year, I. 1298. With what wicked worship the heathen celebrated them, I, 452: by bringing hearths and couches out into the public street, by feasting from street to street, ibid.; by effacing the city under the look of a tavern, by turning wine into mud, ibid.; by running about in crowds to outrages and the enticements of lust, ibid.; by shading doorposts with laurels, I, 453; by breaking in upon the daylight with lamps, ibid. Emperors harassed with insults and libels, I, 583. Slain in their own palace, ibid.

The empire of the Romans will stand as long as the world stands, I, 700. See Rome.

Unchastity is not excused on account of the weakness of the flesh, II, 951. The theatre a meeting-place of unchastity, I, 649.

Inachus contemporary with Moses, I, 386.

The evil angels spread abroad the powers of incantations, I, 1306.

Troubles are smaller than their rewards, II, 832.

Nothing is incorporeal except what does not exist, II, 774. See Body.

Unbelief marvels, it does not believe, I, 1204. Wretched the unbelief which denies to God His own attributes, ibid.

The Indian sea produces shells, I, 1311. The gymnosophists of the Indians, I, 260.

Indignation is rational which arises from a concern for discipline, II, 673.

Fasting always the consequence of grief, II, 962. It rekindles the health which gluttony had extinguished, II, 958.

Impediments of an infant being born, II. 758. Why they weep at their entrance into life, II, 682. The movements of the soul of an infant emerging straight from its mother's womb are described, ibid. Whether infants dream, II, 733. Infants killed in the womb so that the mother's safety might be provided for, II, 691 f. How they were extracted, ibid.

Newborn infants were handed over by Psammetichus to a nurse deprived of her tongue, I, 570. Why, ibid. At Athens certain boys speak within a month with a precocious tongue, II, 685. Infants overcome in the womb by their mothers, II, 909. They were exposed to cold, hunger and dogs, I, 318, 325. The heathen devoured them cooked beforehand, I, 580. Christians were called infanticides, I, 306. In Africa infants were sacrificed to Saturn up to the proconsulship of Tiberius, I, 314. Parents fondled them, so that they might not be slain weeping, I, 316. Infancy naturally spirited and affectionate, II, 682. An infant is a man, and so is he who is to be one, I, 320. Christ, in drawing praise from the mouth of sucklings and little ones, declared neither childhood nor infancy dull, II, 682. See Innocents.

The place of the underworld is in the bowels of the earth, II, 742 f. Its fire will be everlasting, I, 520, 1284. See Fire. The bronze bars of the underworld, II, 857. The opinion about the underworld not to be rejected by the heathen, I, 527. Who pay the penalties of hell, I, 335 f. Whether all souls are driven there, II, 742. The underworld is one thing, Abraham's bosom another, II, 742.

Dissuasion from lower things is the preferring of higher ones, I, 1279.

Infirmity is from the devil, I, 1164.

From what natural talent is produced, II, 683. Talents readier among eastern and southern peoples, II, 692. What the devices of the devil are, II, 102.

Enemies are to be loved, and God is to be prayed to for them, I, 446. Love of enemies belongs to Christians alone, I, 698.

Iniquity is so employed that justice may be proved, confounding iniquity, II, 104.

Initiation, I, 312. How it was performed, I, 313. Initiations always keep off the profane and guard against witnesses, I, 309.

Injuries ought to be borne patiently and not repaid, I, 499. The remedy for injury, patience, I, 1266. Christ forbids not only requital but also revenge, and even the remembering and brooding over of an injury, II, 395. See Patience.

The head of injustice, idolatry, I, 664.

The Innocent infants offered testimony to Christ with their blood, II, 544.

To set the innocent free befits the divine kindness, II, 815.

The innocence of the Christians, I, 496 ff.

Ino, a goddess. See Matuta.

The insane see others in others, II, 675.

What the insignia of dignities and of honourable birth among the Romans [were], I, 300.

The institution of anything is not to be condemned, but its deviation, II, 281.

Instrument. See Scripture.

Islands swallowed up by the waves of the sea or by earthquakes, I, 480, 571; II, 1034.

To understand is the same as to perceive, II, 678.

The odium of iniquity, I, 260.

Invisible things have with God both their own body and their own form, through which they are visible to God alone, II, 162.

The Ionians, companions of Neleus, furnish Asia with cities for us, II, 1035.

Anger from impatience, I, 1258.

Irenaeus the most careful explorer of all doctrines, II, 548. Tertullian admits that he has borrowed from Irenaeus, ibid.

Iromus the Phoenician, king of Tyre, I, 387.

Isaac married once, II, 936, 952. Isaac, carrying the wood, signified the death of Christ, II, 346, 626. Isaac with the wood was spared, a ram being offered, II, 636.

Isis was the first to carry the ears of corn she had found round on her head, II, 86. The linen-clad [priests] of Isis, I, 612. Isis cast out from the senate of the gods, and restored, I, 305, 573.

Israel always sinned against God through impatience, I, 1259. Through fasting he at once blotted out his offence, II, 962. See Jews.

The deceitful Danube, II, 247.

The Isthmian [games], instituted as sacred to Neptune, I, 644.

Italy, first called Oenotria and then Saturnia, I, 330, 602. It was occupied by the Phrygians, II, 700.

J

Jacob was the figure of the later and preferred people, II, 356. Why the dew of heaven is promised him first, then the fatness of the earth, II, 357. What his ladder signified, ibid. He saw the Lord Christ, ibid. He wrestles with the angel with the whole bulk of his body, ibid. By the laying on of hands crossed slantwise he figured Christ in himself, I, 1208.

Jaldabaoth, the supreme aeon, II, 64.

The January festivals, I, 681 f.

Janus from janua, I, 683; II, 97. Two-faced Janus, I, 436. Janus, or Janes, as the Salii will have it, king of Italy, receives Saturn, I, 330.

Fasting is a work of reverence towards God, 963. What fast the Lord has chosen, II, 834. What the fasts of Christians were, and how hard, 487; II, 954 f., 971. They did not fast on the Lord's day, II, 79; nor from Easter to Pentecost, II, 80. Some did not fast on the Sabbath either, II, 973. Fasts interrupted by the necessity of joy and thanksgiving for deliverance, I, 1227. Fasts appointed before baptism, I, 1222, and before councils, II, 972. Bishops are accustomed to enjoin fasts on the whole people, II, 972. The fast or station, until the ninth [hour], II, 966; and until evening, II, 967. Fasts merit from God not only a change of nature, or the averting of dangers, or the blotting out of offences, but also the knowledge of the sacraments, II, 963. Droughts driven away by fasts, I, 703. Israel at once blotted out his offence by fasting, II, 962. Christians nourished their prayers with fasts, I, 1244. What the strength of those who fast to God [is]; heaven fights on behalf of such, II, 962. That man might more easily be trained to fast to God, he was accustomed to few and unpretentious foods, and was not to hunger for anything more luxurious, II, 306. The austere fast of the Montanists, II, 97, 971.

Jericho. See Hiericho.

Jeremiah. See Hieremias.

Jerusalem. See Hierusalem.

Why Christ willed to be called Jesus, II, 342. It is the proper name of the Son of God, but Christ is an accidental one, II, 193. Let him who wishes to see Jesus believe Him the son of David through the Virgin's lineage, II, 451. See Christ, Son.

John the Baptist, the close of the Law and the Prophets, called not a prophet but an angel, II, 139, 623. Yet a common man and as it were one of the crowd, II, 402. How greater among those born of women, II, 403. Set as a boundary between the old and the new, at which Judaism should cease and from which Christianity should begin, II, 441. He is scandalized on hearing of the mighty works of Christ, II, 402. Why slaughtered by Herod, II, 137, 443 ff. See Baptism.

John, the most beloved disciple of Christ, a eunuch, II, 952. His praise, II, 496 f. Nothing was hidden from him, II, 34. Of the Apocalypse

he is the author, II, 46, 938. He founded the churches of Asia, II, 366. He exchanged tokens of fellowship with the African churches, II, 49. At Rome he was plunged into fiery oil, but suffered nothing, and was banished to an island, II, 49. In the spirit the region of paradise was revealed to him, II, 744. John died, though there had been a vain hope that he would remain until the coming of the Lord, II, 735.

Job, his patience and praise, I, 1271. The devil could have inflicted no temptation on him, had he not received power from God, II, 105.

Jonah, swallowed by a beast of the sea, three days later is cast out of the belly of the fish unharmed and uncorrupted in flesh and soul, II, 840. A pattern of the Lord's Passion, II, 999.

Jonathan, son of Saul, wiped out by entreaty the guilt of a broken fast, II, 378.

The river Jordan, arbiter of boundaries, II, 1034.

Josedech was never clad in any soiled garment at all, but always adorned in priestly attire, nor ever deprived of the priestly office, II, 640.

Joseph prefigured Christ, in that he suffered persecution from his brothers and was sold into Egypt on account of the grace of God, II, 346, 626. He was married only once and was better than his father, II, 937. He was sold into the household of Pharaoh, desired by a less than chaste queen, and by the king's order thrown into prison, I, 596. From prison he taught expedients, and received in marriage the daughter of King Pharaoh, ibid. The Egyptians held Joseph as a god under the name of Serapis, I, 596.

Joseph the Jew, the native champion of the Jewish Antiquities, II, 388.

Joshua, a figure of Christ, II, 343. He was not twice married, II, 937. See Auses.

King Juba, I, 387.

Some defend Judas the traitor, declaring him admirable and great on account of the benefit he is boasted to have conferred on the human race, II, 65. They hope for his restoration, II, 355.

The Jewish nation was from the beginning divided into tribes, families and houses, II, 450.

The Jews read the sacred Scriptures openly, I, 381. Through Moses they learned to worship God, I, 403. They found a spring of water in the desert, a wild ass showing the way, I, 364. Their kingdom flourished as long as they obeyed the divine precepts, I, 393. Having forsaken God, they served idols, II, 598. Cast out for their offences, they began to be outside God, II, 21, 393 f. By hoping for earthly things alone, they lose heavenly things, II, 833. They wash daily because they are defiled daily, I, 1169, 1217. The greeting of the Jews, II, 480.

Why the Jews rejected Christ, II, 329. They knew that Christ had been promised, 399 ff. They deny His first coming and await the second, I, 400. They stretch out their hope towards the coming of Christ, II, 610. To this day no one of the Jews is left from among the Jews, from whose stock Christ could be born, II, 634. All power of understanding was taken from the Jews, II, 328. Their hearts are covered and veiled, II, 499. They themselves say it is so written that they have been punished with the loss of wisdom and understanding and of the use of eyes and ears, I, 400. Their offence deserved it, ibid. They said that Christ, Who worked countless miracles, was a magician, I, 400. By violent clamour they extorted His being fastened to the cross, ibid. From Tiberius until the time of Vespasian they had room for repentance, II, 354. Now they wander scattered throughout the world, I, 393 f. They suffered dispersion on account of Christ, the sense of the Scriptures agreeing with the outcome of events and of their order, II, 638. The Jews are forbidden even to set foot in greeting on their own native land, and by what law, I, 394.

The Jews, enemies of the Christians out of rivalry, I, 308. They harassed the disciples of Christ most cruelly, I, 403. A certain utterly depraved Jew, [a Jew] only by the loss of his skin, carried about at the games a ridiculous image of the God of the Christians, with a still more absurd inscription, Onochoetes, I, 372, 579. For forty days, in the time of the emperor Severus, in the early morning hours, a city hung from the sky in Judaea, the heathen too being witnesses, II, 356.

Every judge is the requiter of a cause, I, 1230. He can both discharge the office of his jurisdiction and remember humanity, if only because he too is under the sword, I, 702. If judges condemn men unheard, they will deserve the suspicion of some guilty knowledge, being unwilling to hear what, once heard, they could not condemn, I, 260.

The first origin of judgement is the same as that of offence, I, 1257. To pass judgement on unknown matters is unlawful, I, 261. Its sure and most equitable rule is that no one be condemned undefended and unheard, I, 270 ff. The heathen followed it against heathen, but never against Christians, I, 274. The injustice of heathen courts towards Christians, I, 270 ff. In them it was not a crime that was at issue, but the name, I, 278.

Judgement belongs to God alone, II, 103. The judgement of God is full and perfect, and therefore perpetual, II, 813. He has established an eternal judgement upon the grateful and the ungrateful, I, 699. His judgement is concerned not with the fetter or the cap of freedom, but with an eternity either of punishment or of salvation, I, 1255.

The day of the last judgement is described, I, 660. All men must present themselves at this judgement, I, 523. The deserts of all men whatsoever will be examined, I, 527. And this cannot be denied by the heathen, I, 415, 519 f. The fear of judgement conduces to good, not to evil, II, 299.

The Julian laws on the marrying of the orders, and why they are so called, I, 286. See Law.

Julius. See Augustus.

The heathen worshipped beasts of burden, I, 365.

Juno born at Samos, brought up there and married to Jove, I, 427 f. She could not bear that Carthage, which she had preferred to Samos, should be overthrown by the Romans, II, 427, 607. The judgement concerning her and Minerva, I, 359 f. A table is set out for her through the whole week, II, 718. She was figured as the substance of the air, II, 261. Why Juno was named Curis, or Curetis, I, 421.

Jupiter, son of Saturn, on his cruelty, I, 317. Born on the island of Crete and on Mount Dicte, I, 426 f. Where the tomb of Jove is, I, 427. His nurse, I, 426. It is idly imagined that he permitted Crete, his native land, to be shaken by the Roman fasces, ibid. What the "Christian Jupiter" is, I, 317. Under his name the heathen unwittingly acclaimed the true God, I, 703. Jupiter scaled, horned, gilded, a feathered lover, I, 396. Turned into a bull and into a swan, II, 760. The ancients figure him [as] a fiery substance, II, 261. Jupiter is drenched with human blood at the public games, I, 317; II, 136. He taught incest, I, 325. He could give no increase to the Roman empire, I, 427 f. He did not prefer the Capitol to the most pleasant fragrance of Crete, his own and his nurse's native land, I, 426 f. He feared thunder, I, 334. Why he cannot be a god, I, 333. His crimes, committed in various assumed shapes, I, 396, 575 f. He weeps over the fall of Sarpedon, I, 351. He stands subject to fate, 428. Provoked by other gods, wanton, adulterer, I, 575. His abandoned lust, and his various transformations on that account, II, 760. His disgraces sung in the theatres, I, 576. His praises were sung by actors, I, 359. His Testament, a comedy, I, 358. Jupiter Pluvius, I, 296. Varro brought in three hundred Joves or Jupiters, I, 355 f., 576.

God swears by Himself, so that you may believe God at least when He swears that there is no other god at all, II, 315. O most wretched are we, if we do not believe the Lord even when He swears, I, 1234. To swear by Hercules, I, 692; by the genii of the Caesars, I, 700. The heathen swore by the genii of the emperors, I, 583. To swear by the genius of Caesar was worse than by the gods, I, 575. They swore by the safety of the princes, against children and spouses, I, 583, 599. Christians swore by the emperor's safety, but not by his genius, I, 447.

Juridicina, what it is, II, 1047.

It is a matter of human right and natural power for each to worship what he thinks fit, I, 699. Civil law cited by Tertullian, II, 656.

Justin, philosopher and martyr, II, 518.

Justice is the fullness of divinity, showing God perfect, both Father and Lord, II, 300. He does not repent of justice, II, 313. God as Judge presides over the exacting and safeguarding of justice for Himself, I, 1230. On it He establishes the whole sum of His discipline, ibid. Justice, the avenger of violence, II, 747. Severity is what is owed to it, II, 303. The whole head of justice is the furthering of goodness, II, 299. The increments of justice through different times, II, 890. When it is perfected in iniquity, II, 104.

Those to be justified now by faith without the order of the Law, II, 447. A woman justified through penitence from faith, II, 403.

Juventa, a goddess, I, 600.

L

Sayings of Laberius on the doctrine of Pythagoras, I, 521.

Labour necessary, II, 487.

How milk is formed in the breasts, II, 787. With the union of milk and honey God nurses His own as infants, II, 262.

The Lacedaemonians first devised the cloak for the games, II, 302. The scourging of the Lacedaemonian boys, I, 626. What the scourges of the Laconians availed, I, 533.

Laconia had an oracle of Pasiphae, II, 730.

The divine indulgence dries up every shower of tears, II, 880.

Every public rejoicing is a hunter after luxury, II, 96.

Laymen are priests, II, 922. Let them not take upon themselves the office of bishops, I, 1218. Among heretics priestly

functions are performed, II, 57. Where there are three laymen, there is the Church, II, 922.

Lais the harlot, I, 347.

Lamech, the first to be married to two [wives], made three into one flesh, II, 920. Through him the ordinance of God suffered violence, II, 934.

Lana, a goddess, I, 606.

God showed how to steep wool in the juices of herbs and the slime of shellfish, I, 1327.

The most splendid dishes of Sulla, II, 706.

Christ laboured at healing sicknesses and infirmities, II, 762.

Laodice, mother of Seleucus, foresaw [his rule] over the kings of Asia before she had given birth, II, 728.

The heretics entitle "To the Laodiceans" the epistle of Paul which is to the Ephesians, II, 500, 512.

Neptune built the walls of Laomedon, I, 352.

Stones on which the sacred rites of the heathen were inscribed, I, 313.

Larentia, Laurentia, Luperca, a most prostituted she-wolf, I, 423, 428, 599 f. Made a goddess, ibid.

The Lares, private gods of households, I, 573, 637. Tertullian censures them, I, 334.

The hero of Larissa. See Achilles.

Laterenses, what they are, II, 466.

The Latiar games, I, 638.

Prayer stupefies robbers, I, 1196.

The laurel is sacred to Apollo and Liber, II, 94. The heathen shaded their doorposts with laurels, I, 453, 683.

The washing. See Baptism.

The robber of the baths, I, 496.

The Gentiles extol their gods with washings, I, 1204.

Lazarus, the chief example of the resurrection, II, 873. In Lazarus the flesh was not animal nor the soul carnal, II, 776, 873.

Leaena, a harlot, would not betray the accomplices of the conspiracy, I, 626.

Couches spread in the middle of the forum, I, 452.

Mutual pandering, I, 1311. The panderings of the Gentiles among the altars and in the dwellings of the temple-wardens and priests, I, 363. The pandering of divinity, II, 733.

The rulings of Lentulus the augur on women's dress, II, 1044. His sacrilegious graces of wit, I, 536.

Lentulus the writer of mimes, II, 1042.

The lion is a father once only, II, 727.

The writings of Leo the Egyptian, II, 86.

The violent mockeries of Lepidus, II, 1031.

Levicoia, or Levicola, I, 606.

Levites existed before the priesthood of the Levitical law, II, 600.

No law owes the consciousness of its justice to itself, but to those from whom it seeks obedience, I, 289, 566. Equity alone commends a law, I, 288. The law distinguishes man from the beast, II, 289. A law is not laid down for one who does not have in his power the obedience owed to the law, II, 290. A law that does not want itself to be examined is suspect, I, 566; and wicked, if it rules without being examined, I, 289. An unjust law demands no honour or obedience, I, 286 ff., 366. If a law errs, it comes from men, not from heaven, II, 885. Contempt of the law imputed to man as freedom of choice, II, 290. Who is to be held a detractor of the law, or a doer of it, II, 429. Laws mitigated by public consent, I, 287.

How great the authority of the divine law is, I, 499 f. Far more excellent in holiness and authority than human [laws], ibid. Divine laws can never be broken with impunity, I, 500. The law of God given before Moses, first in paradise, II, 600. Why the law was given to Adam, II, 289. The primordial law was given to Adam and Eve, as the womb, as it were, of all the precepts of God, II, 599. Before the law of Moses, written on tablets of stone, there existed an unwritten law, which was understood by nature and kept by the fathers, II, 600. God gave the same law to all nations, as befits His goodness and equity, II, 599. The law was given four hundred and thirty years after Abraham, II, 600. The law of Moses was given at the time after the Jews had gone out of Egypt, after an interval of many ages, and the spoils, I, 600. It was not the harshness of God that promulgated it, but the reason of the highest kindness, II, 306. Why it was burdened with so many observances, II, 306. It had a hidden meaning, II, 306. The force of the figurative law is shown, II, 374. The significances of the law, namely both prophetic and figurative in almost all its matters, II, 306. The Apostle abhors accusation of the law, II, 505; the law did not deceive, but sin through the occasion of the commandment, ibid. Cerdo rejects the Law and the Prophets, II, 78, and Apelles, II, 71. Hermogenes defends the law of God for lust, and despises it, II, 198. See Moses, Testament, Theotimus.

The burdens of the law [lasted] until John, not its remedies, II, 989. See Christ. It was to be destroyed by the preaching of John, II,

474. It is the root of the Gospels, II, 125. How far it stands apart from the Gospel, II, 361, 600. Holy men mixed the Law and the prophets with the Gospel and Apostolic writings, II, 49. The yokes of works were cast off, not those of disciplines, II, 989.

Laws of the Christians, given by God and by Christ, more excellent than all others, I, 498 ff. They forbid anger and solitary lust, I, 499; evil-speaking and the returning of injury, ibid.; the blood of animals, what is strangled and what has died of itself, I, 324. The authority of human laws, I, 499. The best laws of the ancients drawn from our sacred laws, I, 499. The laws of men bind [them] to God, II, 289. How imperfect they are, I, 289, 499. They can be undermined and violated with impunity, ibid. They are often harmful or useless, I, 285 ff. They are mostly violated through the will or the necessity of the offender, I, 499. Laws amended and abolished, I, 566. See Custom. Laws amended, trampled upon, abrogated by the heathen, I, 286 f. They are brought to nothing, when the brevity of the punishment is reflected upon, I, 499. No law ought to condemn a man unless he is convicted of a crime, or confesses it, I, 702 f. The laws order evil men to be dug out, not hidden, I, 276. Laws against the Christians were passed by the worst and most unjust emperors, I, 292 ff. The laws of Lycurgus amended by the Lacedaemonians, I, 286. The laws of the Romans increased beyond measure, I, 286, 572. Whether all were observed, I, 298 f. Sumptuary laws, restraining display and expense, I, 298. The Aemilian law limited the expense of dinners, ibid.; and also the Antian law, ibid. How the Papian and Julian laws on the marriage of the young were abrogated by Severus, I, 286. There were laws on the instituting of new gods, I, 290.

Lebanon is a mountain [named] by the word for frankincense among the Greeks, II, 382.

Pamphlets, witty, biting and defamatory, where they were posted up, I, 583.

The book is later than speech, I, 616.

Father Liber, or Bacchus, his mother's womb having been cut open, drew breath alive, II, 692. Made a god on account of the discovery of wine, I, 334. He triumphed over the Indians, 86. Beasts set beside his image, I, 341. Crowned with a laurel wreath, II, 86. Expelled from all Italy by the senate, I, 304 f., 573. At the mysteries of Liber the heathen reclined at table in public, I, 492. The Christians would not take part in them, ibid.

Liberalia, games, I, 636, 643,

Liberal duties, what they are, I, 492, 636.

Freedom belongs to God, not necessity, II, 212. Freedom is granted by Him with Whom was the servitude of the Law, II, 478. The Christians knew how to die for freedom, I, 565,

Free will. See Will.

Freedmen still bursting [with the marks of] the whips, I, II, 301. Their luxury, I, 300, and ornaments, II, 879.

Lust is everywhere a companion, I, 326. It defiled marriage, II, 695. To boil over into every lust is the highest fruit of life for all who do not fear God, II, 279. Nor among the Gentiles is lust assigned to marriage, but to extraordinary, unnatural and monstrous things, II, 509. There is no bridling of lust in castration, II, 282. Through curiosity women bring in rivalry in lust, I, 1288. Monstrosities of lusts, what they are, II, 987. On what pretexts the insatiable desire of the flesh was indulged, II, 927. It is not excused on account of the weakness of the flesh, II, 951. Lust and gluttony are united vices, II, 953. A new assembly-house of public lusts, I, 1298.

A Libyan people, the Atlantes, are said to pass through death in a blind sleep, II, 733.

Licence is for the most part a testing of discipline, and why, II, 923. What is not lawful always and everywhere is lawful nowhere and never, I, 653.

The wood of Christ's passion, II, 635, prefigured in the death-bearing tree of paradise, ibid.; and in the wood with which Moses sweetened the bitter water, ibid.; and in the wood which Elisha cast into the water, II, 636. What had perished in Adam through the tree is restored through the wood of Christ, II, 636. See Cross. Certain gentiles worshipped a rough piece of wood, I, 366.

Limentinus, a god, [named] from limen (threshold), I, 685; II, 97.

Slime is nothing other than a rich fluid, II, 696. hence the generative seed, ibid.

The slime put on the image of Christ Who was to be in the flesh, II, 802. It was effaced and swallowed up into flesh when man was made into a living soul, II, 804.

The Greek and Latin languages are held to be close to one another, I, 618. All nations have a different voice, a different sound, each its own speech, but the matter of speech is common, ibid. See Letter, Literature.

To the bleary-eyed a single lamp is manifold, II, 249.

Liquid alone, ever a perfect matter, glad, simple, pure of itself, set itself beneath God as a vehicle worthy of God, I, 1202. See Water.

Mercury was the first to set forth letters, II, 87. The soul is prior to the letter, I, 616. The Divine Scriptures are far earlier in time than salutary letters, I, 617. Whence letters themselves have their order, I, 616. They are necessary for commerce, for affairs and for our devotions towards God, II, 87. In letters things are held fast, as letters are read in things, II, 822. Certain heretics maintained that the whole fullness of truth was arranged in the Greek letters, II, 70. Among the Romans the first letters are usually called elements, II, 476. By them youths were trained to prudence and to the liberal duties, I, 350. There is no right in Christian letters that Christians do not take up, II, 51. It befits the faithful rather to learn letters than to teach them, I, 675.

Letters of peace, II, 155.

Learning is an instrument for all of life, I, 675. Its necessity, ibid. Whether men lived dumb before learning and its promulgation, I, 616. See Tongue. The first pledge to the devil [comes] from the beginnings of education, I, 675. Divine learning more fruitful for the power of [treating] any matter whatever, II, 53. The learning of the world, I, 683. Those who are called authors of the whole learning of the world, II, 729.

Every place is in God, not He in a place, II, 175. Places do not defile us of themselves, but what is done in places, I, 640, 647.

Logos, what it is, I, 398, 400; II, 160. It was unknown neither to Zeno nor to Cleanthes, I, 398 f. See Christ, Son.

No talkativeness in edification is shameful, if ever it is shameful, I, 1256.

Lot, Abraham's brother, approved, in that for the merits of justice, without the observance of the law, he was freed from the burning of Sodom, II, 602.

Lucania once joined to Italy, I, 481. The force of the waves cut Lucania off from Italy and banished it into the name of Sicily, II, 1034.

Lucan, a heretic, follower and disciple of Marcion, II, 71. His heresy on the soul and on the resurrection, II, 798.

Luke, a follower of Paul, II, 364. He was not an apostle, but apostolic; not a master, but a disciple, ibid. Luke and Mark wrote the history of the Gospel from the Apostles, II, 363. The authority of Luke's Gospel is defended, II, 365. Luke's digest is ascribed to Paul, II, 364, 367. Until Marcion the text of Luke remained intact, II, 367. Marcion emended it, II, 367. Cerdo receives this Gospel alone, and yet not the whole of it, II, 70.

Lamps in the sacred assemblies of the Christians, I, 313. And in porches, I, 683. See Lights. The heathen broke in upon the day with lamps, I, 453. The Romans cleared the clouds from their porches with the loftiest and brightest lamps, I, 459, 683.

Lucina, the goddess who brings the birth forth to the light, 713.

Lucius, a wise man, came straightway to Christianity, I, 280.

Lucretia, having suffered the violence of rape, drove a knife into herself in the sight of her kinsfolk, to win glory for her chastity, I, 625. She washed her defiled flesh with her own blood, II, 929, 952.

Lucullus first made cherries known to Italy from Pontus, I, 334.

The origin and etymology of the games, I, 636, 638. The games Consualia, I, 636 f. Equiria, I, 636. Liberalia, ibid. Lupercalia, ibid. The Apollinarian, Latiar, Megalesian games, etc., 638. Sacred and funeral games, ibid.

The schoolmaster [is] not without the tablet of the seven idols, I, 674.

Lights kindled in the assemblies of the Christians, I, 307, 313. Christians were said to wallow in lusts with the lights put out, I, 307.

The Moon a male god, a comedy, I, 358.

She-wolves, the market of the people's lusts, II, 1044.

It is the custom of the she-wolf to patch up a woman's figure daily, I, 547.

Laurels and lamps used to be hung on the doors of brothels, I, 684, 1298. The houses of the Romans [become] brothels on feast days, I, 453.

The Lupercal games, why they are so called, I, 636.

Ravening wolves, who they are, II, 16.

The seasonings of Lurco, II, 706.

Luxury, the destroyer of chastity, II, 929. See Continence, Lust.

The luxury of the Romans, I, 298 ff.; of the Roman women, 304. He inveighs against luxury, I, 1314, 1325 f.

The laws of Lycurgus emended by the Lacedaemonians, I, 286. On that account he took his own life, I, 265, 512.

The Lydians entered into a covenant by drinking blood, I, 381. From

Asia, came over and settled in Etruria, under the leadership of Tyrrhenus, I, 636.

The frenzied, who they are, I, 1205.

The wine-like spring of the Lyncestae makes men drunk, II, 734. Its outflow likewise renders men drunk, II, 568.

M

Macedonia has an oracle of Harmonia, II, 730.

The Macedonians, hearing the tragedy of Oedipus, how [they are] guilty of incest, I, 325.

The Maccabees, by fighting on sabbaths, recalled the ancestral law to its former state of life, II, 606.

Magic is nothing but deceit, II, 747. Magic, a second idolatry, a manifold plague of the human mind, the craftsman of all error, the waster of salvation and of the soul, II, 748. Magic twofold, I, 612. Astrology is a species of magic, I, 612 ff. See Astrology. The magic of the Egyptians, contending against Moses, drew out the patience of God up to the Gospel, I, 672. See Mathesis.

The magi knew that there are demons, I, 405. They force boys into uttering an oracle, I, 411. They produce phantoms, I, 410. They send dreams, I, 411. They defame the souls of the dead, ibid. They seem to do certain things above the order of nature, which they do by the jugglery of demons, I, 407 f., 412. Their consultations were invented by the deserter angels, I, 459. Magi consulted about the life of the Caesars, ibid. See Mathematicians. The magi of the Persians, II, 260. The East had magi almost as kings, II, 339, 619. Magi and astrologers were the first to announce Christ's birth and to bring Him gifts, I, 672.

To what hardships and insults those canvassing for office submit themselves, I, 1246 f. And all this for the fleeting joy of a single year, I, 1247. See Rule.

Prayer delights the great-souled, I, 1196.

The magnet draws iron, II, 236.

Greatness is proved in moderation, II, 261.

The heathen had renounced the institutions of their ancestors in dress, food, furnishing, wealth, adornment, equipage, speech, I, 303, 512. Having spurned their institutions, they lived anew from day to day, ibid. See Antiquity.

The unlearned crowd invokes the demons often in uttering curses, I, 405.

No evil deed is without fear, because none is without its own consciousness, II, 401. In evil-doing there is no principle of order, I, 1264.

Evildoers long to lie hidden, tremble when caught, deny when accused, and impute their crime to the stars or to fate, I, 267 f.

Evil-speaking is forbidden, I, 499.

Malice is from the devil, I, 1164. It was always hateful to the Lord, I, 1264. Men are prone to malice because of the fault of their nature, I, 437. Among the Greeks "malices" are sometimes used for afflictions and hurts, not for malignities, II, 313.

Whence evil is, II, 210. The nature of evil is agreed among all, so that not even the guilty themselves dare to defend evil as good, I, 266, 659. The heathen attributed it to the stars or to fate, I, 268. That is not evil which does not have the natural marks of evil, I, 269, 560. Its signs, ibid. Evil is not therefore not evil because it does no harm, I, 1279. It is not that in which wrong is done that is condemned, but that which is done, II, 497. There is a rank of evil which is placed at the top or in the middle of the worst, II, 988. Evils are necessary for the illumination of goods, which are to be understood from their contraries, II, 210. The goodness of God, regarded from the beginning of things, will persuade [us] that no evil could have come from God, II, 292. How He is said to create evils, II, 301. The working of evil wide and diffuse, I, 1266. By evil one comes to misery, I, 1245. A false evil is more easily believed than a true good, I, 467. Nature suffuses every evil either with fear or with shame, I, 266. Both sins and punishments are called evils, II, 301. Evils of guilt and evils of punishment, ibid. Avenging evils, not sinful ones, II, 313. Evil men, suffused with fear and shame, seek hiding places, I, 267 f. To be unprofitable to them is great profit, I, 495. They are unwilling that what they acknowledge to be evil should be their own, II, 268.

Mallus had the oracle of Amphilochus, II, 730.

Mammon, said of money, II, 439.

Mandane, daughter of Astyages, II, 727.

Manetho the Egyptian, I, 387.

The insignia of the manumission of slaves, II, 879.

Christians went to prayer with washed hands, I, 1168. They prayed with hands outstretched, modelling [themselves] on the Lord's Passion, I, 1199 f. After food they washed them too, I, 447. A hand is laid on the baptized in blessing, calling and inviting the Holy Spirit, I, 1207. The flesh is overshadowed by the imposition of hands, that the soul too may be enlightened by the Spirit, II, 806.

The history of Marcion is narrated, II, 42, 71. Marcion a ship-master, II, 266, 327. More savage than the beasts of Barbary, etc., II, 241. More cruel than Pharaoh, in what way, II, 282. A follower of the Stoics, II, 19. A disciple of Cerdo, II, 71. Instructor and former of Apelles, II, 42; and likewise of Lucanus, II, 71. He takes the chief term of his faith from the school of Epicurus, II, 521. He usurps part of the doctrine of the Sadducees, II, 46. In the first warmth of the catholic faith he contributed money to the Church, II, 365. He did not love himself when he withdrew from the Church and the faith of Christ, II, 759. Marcion's letter, II, 505, 755. His Gospel, II, 361, 368. He ascribes no author to his Gospel, II, 363.

Marcion invents two gods, II, 248, 361; or even three, II, 264. Whence his god came, II, 19. He denies that he is moved, II, 438. He sets up unequal gods: one a fierce judge, mighty in war; the other gentle, placid, and only good and most excellent, II, 252 ff. Marcion first dared to bring in another God of goodness alone, besides the Creator, II, 47. He asserts one god of the Law, another of the Gospel, II, 363. The God whom he had found, he lost when the light of faith was put out, II, 247. He denies that God was truly changed into man, II, 757. He denies the flesh of Christ, and His birth, II, 46, 754. He introduces two Christs, II, 264. He teaches that that Christ came Who had never been announced, II, 327. Marcion a forbidder of marriage, II, 46, 281 ff., 486. He baptizes no one except a celibate or a eunuch, II, 280, 382. He reserves baptism for death or divorce, ibid. He did not admit the resurrection of the flesh at all, and promised salvation to the soul alone, II, 491, 495. Marcion rejects and corrects the sacred Scriptures, II, 758. He separated the New Testament from the Old, II, 43, 268. He gnawed away at the Gospel, II, 247. He chose Luke to cut up, II, 364. By interpolating his Gospel, he made it his own, II, 361. The Marcionites are censured, II, 41. They repudiate the Creator, II, 262. Their new god, II, 235 ff., 267. Very many of them were astrologers, II, 266. The Marcionites are allowed the same as Marcion, namely to innovate the faith at their own discretion, II, 58.

Marcus Aurelius. See Aurelius.

Mark, the interpreter of Peter, wrote a Gospel, which is affirmed to be Peter's, II, 367. See Luke.

Marcus the Magician, a heretic, II, 546.

Marcus the heretic composed a new heresy out of the alphabet of the Greeks, II, 70. He denied the resurrection of the flesh, ibid. His heresy concerning the creation of the human body, II, 801.

Prayer calms the waves of the sea, I, 1196. See Atlantic, British, Corinthian, Indian.

A pearl is a hard and round wart of a shell, I, 1311. Pearls are the badges of everyday intercourse, I, 1296.

Mary sprung from the line of David, II, 624. She was a virgin, although Ebion resists, II, 897 ff. Her virginity is defended, I, 397. A fine comparison and contrast of Mary with Eve, II, 782. Mary the mediatrix of our salvation after Christ, II, 782. Why it is said by Tertullian that she had not married, I, 397; II, 790. Mary Mother of God, II, 190. Christ formed as flesh in her womb, her virginity unimpaired, 1399. Mary a virgin as regards a man, not as regards childbirth, II, 790. Mary a virgin in childbirth, II, 190, 760, 781 ff. After childbirth she married once, II, 939. Whether she adhered to Christ as He preached, I, 762. In the mother of Christ is a figure of the Synagogue joined to Him, and of the Jews in His unbelieving brothers, II, 767.

A husband is the exactor of all chastity, I, 1320.

Mars in trine aspect, II, 266. Represented in the form of a soldier, I, 574. Mars bound, and almost wasted away in chains, I, 331, 575.

The martyr, though he is branded, glories; accused, he does not defend himself; questioned, he confesses of his own accord; condemned, he gives thanks, I, 269. The tortures of the martyrs, I, 626. Unknown, unheard, undefended, and condemned and slaughtered by the heathen solely for their name, I, 260 ff., 559 ff. Thrown into prison, I, 497. The mob raged against them by no prescription of law, but with inborn fury, I, 456, 461. It demanded them for stones rather than for boxing-gloves, I, 521. See Trajan. None of them was thrown into prison and condemned for any crime, I, 497. The heathen tried by the harshest tortures to force them, against all laws, to deny their crimes and that they were Christians, I, 284 ff., 560. Only the name of Christian was written on the tablet of their condemnation, I, 279. Under peril of their lives, I, 531, they were to be punished not on account of their teachings, with swords, clubs, crosses and beasts, I, 529. Among their trials, sausages stuffed with blood were offered to them, 324, 560. They were ready for every kind of punishment, I, 445. How many, how great and how horrible the punishments by which they were mangled and slaughtered, I, 340 f., 445. Banished to islands, I, 341. To the mines and the beasts,

and more often condemned to the lion, I, 341, 445, 480, 658; II, 825, 927. Set on crosses and stakes, I, 340. Condemned to beheading, I, 531. How often the heathen clamoured "to the lion", I, 445, 480, 658; II, 825. A woman condemned to the pander rather than to the lion, I, 535. Others burned with fire, I, 461, 531, 704. Their bodies, dug out of their tombs, were cut to pieces, ibid. Martyrs designate, I, 619.

The slaughter of the martyrs brought great harm to the state, I, 496. No city went unpunished for shedding the blood of Christians, I, 701. The constancy of the martyrs, how far to be praised, I, 584. The heathen undeservedly reviled it, ibid. The martyrs [were] no less to be praised by them than those whom they extolled for death steadfastly endured, I, 532; 584. While, bound to the stake, they were burned alive, they triumphed in the dress of victory, in the robe and gilded chariot, I, 532. Immediately after death they are granted eternal happiness, I, 1270; II, 745. One marked with the prerogative of martyrdom turns aside at once to paradise, not to the underworld, II, 856. Some offered themselves to tyrants of their own accord, I, 704. How they endured the torments inflicted on them after the manner of soldiers, I, 530.

With how great charity the Christians came to the help of martyrs shut up in prison and condemned to the mines, I, 470 f., 619 ff. They kept the birthdays of the holy martyrs on their yearly day, II, 79. The blood of martyrs the seed of Christians, I, 535. By their punishments and slaughter the Christian people was increased the more, I, 704 f. By their death they made more disciples than the most eloquent orators, I, 535 f. Their blood more eloquent than Cicero, more fluent than Seneca, more articulate than Diogenes, and than Pyrrho and Callinicus, ibid. Their unconquered constancy under any tortures whatever, or, as the heathen used to say, their inflexible obstinacy, persuaded [men] that their religion was true, I, 535 f. Sinners fled to the martyrs in order to obtain pardon, II, 1027. How John beheld the souls of the martyrs, II, 658.

Martyrdom is a battle in which Christians, at the hazard of their life, contend before the tribunals of the gentiles, and conquer when they are slain, I, 531. It is a victory which holds the glory of pleasing God and the spoil of living for ever, ibid. Martyrdoms rage, but unto salvation, II, 132. Faith the debtor of martyrdom, II, 139. By martyrdom all sins are forgiven, I, 536; the whole grace of God is bought back, ibid. The divine authority of martyrdoms, II, 125 ff. Martyrdoms the testers of faith, II, 136. The foretelling and the rewarding of martyrdoms, II, 137. The instruments of martyrdom, I, 310 f. Contempt of the body confers excellence for martyrdom, II, 856. Praxeas was puffed up with boasting of martyrdom, II, 153. Martyrdom, a second baptism, I, 1270. Baptism of blood, II, 135. There is a martyrdom made perfect without suffering, II, 138.

The inhuman Massagetae, II, 247. They fed on the flesh of their parents worn out with old age, I, 321.

The Great Mother figured as the earth, II, 261.

Matter is not named in the Scriptures, II, 219. No matter is without the witness of its origin, even if it is changed into a new property, II, 771. What lacks matter does not admit the outcome of wisdom, II, 329.

The Pythagoreans, the Stoics and Plato himself held that matter was unborn, II, 567. Zeno makes it equal to God, II, 19, and Hermogenes, II, 198.

The materialist heretics, II, 218.

Astrology permitted up to the Gospel, and why, I, 672. Today it is concerned with Christ, ibid. See Astrology, Magic.

The astrologers had wicked angels as their teachers, I, 671 f. Expelled from the City and Italy, 671. The Marcionites very largely astrologers, II, 266. See Magi.

Marriage is when God joins two into one flesh, or, finding them joined, has sealed the union in the same flesh, II, 941. Through the bond of marriage two are made one in the flesh, I, 1302; II, 896. Its plurality began from an accursed man, II, 920. See Lamech. The necessity and causes of marriage, I, 1280. It is a great sacrament, II, 518. It is to be defended when it is accused under the name of filthiness, to the overthrow of the Creator, Who accordingly blessed wedlock for the honourableness of the thing, II, 281. Excess, not the state, is unchaste, II, 695. Lust, not the institution, has defiled it, ibid. Marriage, a common disgrace, II, 903. Its modest concealment in secret, II, 806. The happiness of the marriage which the Church joins, and the offering confirms, and, sealed, the angels announce, the Father ratifies, I, 1302. Hidden unions, that is, not first declared to the Church, are evil, II, 987. Children may not marry rightly or lawfully without the consent of their parents, I, 1302. Whether a marriage contracted by force is valid, II, 443. Those who are chosen into the order of priests must be of one marriage, II, 922. The faithful who enter into marriages with gentiles are guilty of fornication, I, 1292. See Nuptials, Monogamy. The happiness of marriage, made prosperous by morals among the ancient Romans, I, 303. The Roman laws compelled [men] to marriage, II, 927. It was forbidden to slaves, I, 1000. Brides among the heathen veiled

were led to a husband, II, 905. A second marriage will have to be called nothing other than a species of debauchery, II, 924. In a second marriage two wives stand around the same husband, one in the spirit, the other in the flesh, II, 926. The shame is twofold, ibid. You would find the separation of a marriage permitted by God's precept neither in the Gospel nor in the epistles of Paul himself, II, 919. Christ makes marriage with a divorced woman unlawful, II, 411 f. Patience heals a broken marriage, I, 1268. To marry while the first marriage remains is adultery, II, 442. See Divorce.

Eve the womb of the female sex, II, 896. Jerusalem the womb of religion, II, 447.

The unseemly adornment of matrons, II, 1044. Their display in the temples, I, 1301.

The festival of the Matronalia, I, 682.

Matthew, most faithful recorder of the Gospel, as a companion of the Lord, II, 789.

Mother Matuta, II, 953.

The petty kings of Mauretania, I, 419.

The Moors are vain, II, 683. That nation does not go beyond the bounds of its own regions, II, 611. Subjected to the yoke of Christ, II, 610. Formerly they worshipped Versutina, I, 596.

Mavilus of Hadrumetum, martyr, I, 702.

Maximilla clung to Montanus, II, 954.

Medicine, sister of philosophy, II, 650. The necessity of its craft obliged it to extend its discussions concerning the soul, II, 650. There is plainly a sort of cruelty in medicine, from the scalpel, from the cautery, from the burning of mustard; but the fruit of their work excuses it, II, 431 f. See Aesculapius. Irrational creatures recognize in due time the remedies divinely assigned to them, the stag dittany, the swallow celandine, I, 1248.

Physicians took their name from Erasistratus, I, 282. They are the proper judges of all deadly things or causes, and of bodily conditions themselves, II, 739. What is to be judged of a physician who nourishes the disease by delaying help and extends the danger by postponing the remedy, so that he may cure more expensively or more showily, II, 272. The physician is to be wondered at because he applies qualities of remedies nearly equal to the qualities of the complaints, II, 132. For he checks fevers by loading them further with heat, and quenches burning rather by wasting with thirst, ibid. He draws off excess of bile with certain bitter little draughts, and recalls flows of blood by an opened little vein, II, 132. Physicians banish everything contrary to what is vital, healthful, helpful, beyond the hinges of nature, II, 703. Man always causes the trouble before the physician does, and brings upon himself the danger of death, ibid.

The kingdom of the Medes is older than the Roman, I, 432.

The Megalensian games, I, 638.

The Megarians cater for feasts as if they were to die the next day, etc., I, 474.

Melampus brought the orgies of Bacchus over into Greece, I, 404.

The initiations of Melampus at Argos, I, 404.

Melchizedek, uncircumcised and not keeping the sabbath, was chosen for the priesthood of God, II, 602. Whence was he named priest of the most high God, if there were no Levites before the Levitical law who offered sacrifices to God, II, 600.

Meletus, the accuser of Socrates, I, 647.

God makes His own into infants by the fellowship of milk and honey, II, 262. See Baptism.

Memory the treasury of all studies, from Cicero, II, 688. It is the health of the senses and the understanding, ibid. That memory is at hand is soundness of mind, II, 726. Its glory is as great as the injury of forgetfulness, II, 688.

Memorials, or monuments, I, 386.

Menander the Samaritan, disciple of Simon, II, 734, 736. His teaching on Baptism, II, 61.

Menander of Ephesus, I, 387. His dainty garment, II, 1043. His comic bath, II, 735. Menander's error concerning the creation of bodies, II, 801.

A lie is not built up without the demolition of truth, II, 284. It is the servant of covetousness, II, 67⟨ ⟩. No one lies to his own disgrace, but rather to his honour, I, 415. To lie about one's own religion is the greatest wickedness, I, 403. Belief is readier towards those who confess against themselves than towards those who deny in their own favour, I, 435.

Ptolemy of Mendes, I, 387.

The priests of Cybele used to beg, I, 346.

Menedemus, philosopher, was a defender of Providence, I, 380. He approved the Greek translation of the Old Testament, ibid. He admired the seventy-two translators for their agreement in meaning, ibid.

Menelaus pursues the lost Helen, II, 709.

Tables divining through the tricks of demons, I, 411.

Reward from God as exactor and rewarder, I, 460. Reward depends on free will, II, 292. According to the difference of rewards, a difference of works also is to be believed, II, 424. Reward and danger hang on the outcome of the resurrection, II, 823. See Underworld, Merit.

To carry on the gainful perils of trade, with desires for profit, I, 1262.

Mercury first set forth letters, II, 87. The inventor of letters, I, 616. The author of the first garment, II, 1038. Little-winged on his bald head, little-fiery in his caduceus, I, 576. Represented by actors testing dead gladiators with a branding-iron, I, 382. He flayed a sheep, II, 1038. Mercurius Trismegistus, master of all natural philosophers, II, 567. The opinion of the Egyptian Mercury on the soul, II, 705. Plato venerated him, II, 649. The Mercury of the Gauls, II, 136. They sacrificed grown persons to him, I, 316.

Harlots did not wear the same garments as matrons, I, 302. See Attic.

The world has become a lodging-house of hire, II, 550.

Merit [comes] from free choice, II, 292. To be unwilling to sin is to earn merit, II, 917. An equal deed has an equal merit, I, 1264. Variety of merits is affirmed, II, 134. The order of those rising again will be arranged by title of merits, II, 356.

The Meropes, II, 1052.

Dicaearchus of Messene, II, 670.

The pillars of Messia, II, 639.

Christians condemned to the mines, I, 341, 480. The demons laid bare the works of metals, I, 1306.

Metellus found the god Alburnus, II, 266.

Metempsychosis, what it is, II, 711. It is solidly refuted, II, 697–711.

Metensomatosis, what it is, II, 702 f., 708.

Where there is fear towards God, there is honourable seriousness, and awestruck diligence, and anxious care, and well-tested admission, and deliberate communion, etc., II, 58.

Midas handed over his huge ears to Silenus, II, 649. The rose-garden of Midas, II, 93, 1036.

The customary migrations of peoples, II, 700.

The Milesian sheep, II, 1039.

A soldier lost in battle is finer than one saved in flight, II, 112. Soldiers were crowned with olive, II, 94. No soldier comes to war with luxuries, nor goes from the bedchamber to the battle line, I, 624. So Christians have been called to the warfare of God, ibid. Christians are the soldiers of Christ, II, 927. The Lord, in disarming Peter, ungirded every soldier, I, 691. The exercises of soldiers in peace and in war, I, 624. Their adornment and arms, II, 76, 92. With God, the faithful civilian is as much a soldier as the unfaithful soldier is a civilian, II, 93. How the soldiers of Mithras were initiated, II, 102.

Whether military service is altogether fitting for a Christian, I, 690; II, 91 f. It is lawful up to the matter of the crown, II, 94. It permits neither impunity for sins nor exemption from martyrdoms, II, 93. The service of the royal households, II, 95.

The dreams of the Millenarians, II, 355 f.

Plato's thousand-year age, II, 700.

Miltiades, the sophist of the Churches, II, 548.

A rather wanton mime represents Hercules on the stage, I, 362; and a shameless mime-actress Minerva, I, 360. The mime represents filth even through women, banishing the sex of modesty, I, 649. Mimic absurdities, ibid.

Minerva, goddess of the arts and of arms, II, 94. She first built a ship, II, 87. To her they ascribe the management of wool-working and the construction of looms, II, 1039. How absurdly she was made a goddess by the heathen for the invention of the olive, I, 334. The judgement concerning her and Juno, I, 359 f. When she was founding the city of Athens, she looked to nothing but the nature of the region, and promised the best talents, II, 683. She did not defend her city from Xerxes, I, 687. The ladle of Minerva, I, 344.

The Minervalia, I, 644.

The tribunal and judgement of Minos and Rhadamanthus, sung of by Plato and by the poets, I, 415.

By many miracles Christ proved Himself the Logos of God, and that He is God and man, I, 400. See Nature. Miracles, if any [occur] among the heathen, are done as a testimony to them, II, 738. They were done by the evil arts of the demons, I, 406. Clad in the phantoms of Castor and Pollux, they announced the victory over King Perseus, I, 409. They made a beard red by a touch, I, 410; a ship moved by a girdle, ibid.; water carried in a sieve, I, 409.

The Miscellanies of Ptolemy, II, 562.

Patience the mother of mercy, I, 1251. The Father of mercies is the same who is called merciful, compassionate and abounding in mercy, II, 498.

The initiations of Mithras, II, 54, 102. His lions philosophize the mysteries of a dry and burning nature, II, 261.

Mithridates gained possession of Pontus from a dream, II, 728.

The praise of modesty, II, 915. It takes care of shame, I, 1288. Nothing more acceptable to God than modesty, II, 911. How far the modesty of Christians surpasses the modesty of the heathen, I, 511. It is as much for a holy man to bear it if he sees a virgin, as for a holy virgin if she is seen by a man, II, 891.

The monarchy of God, what it is, II, 158.

The Monarchian heretics, II, 164.

Whether monogamy is burdensome, II, 932. Its discipline is neither new nor foreign, but rather both ancient and proper to Christians, II, 933. Among the heathen it is held in the highest honour, II, 928. It is recognized in the animals themselves, lest even beasts should be born of adultery, II, 935. The monogamy of Adam and Eve endured right to the end, II, 934. Lamech was the first to break it, ibid.

Monogenes, the father aeon, II, 552.

Mountains are ploughed and endure, I, 528. How they distilled sweetness, II, 326. Shells found on mountains, II, 1033. Christ the mountain, cut out without the hands of hewers, filling the whole earth, II, 604.

Montanus teaches to fast more often than to marry, II, 954. His fasts, II, 970 f. In Montanus the Paraclete said more than Christ brought forth in the Gospel, II, 72. Some said not only more, but also better and greater things, ibid.

The fasts of the Montanists, II, 954. Whether the Roman Pontiff approved their errors, II, 155.

The oracle of Mopsus in Cilicia, II, 730.

Diseases contrary to sleep, the frenzied and the cardiac, II, 723. See Physician, Medicine.

Death is that which not only corrupts flesh and blood but also consumes them, II, 869. There is no death that is not a ruin of the members, II, 819. Its reign effects nothing but the dissolution of the flesh, II, 862. It is defined as nothing other than the separation of body and soul, II, 695. It came upon man not from nature but from guilt, which was not itself natural, II, 738. It comes from the law of God, not from the offence of man, II, 942. Nothing is wont to die except what is born, II, 764. The form of dying is the cause of being born, ibid. He ceases to live who ceases to function, II, 691. And though the exits of death are various, none is so gentle as not to be effected by force, II, 739. That very principle which works death is force, ibid. Untimely and dreadful deaths are the work of demons, whom the ancients assign to their courses, II, 748. Death, if it is not total, is not [death], II, 738. Some said that, when the body is extinguished, a portion of death remains with a portion of the soul until burial, II, 737. The heathen thought that those overtaken by untimely death wander here until the remainder of their years is completed, II, 746. Death is one thing, and the mortal another, II, 875. The mortal is one thing, and mortality another, II, 870. Death does not receive immortality, but the mortal does receive it, II, 875. The adamantine gates of death, II, 857. Death everywhere, and the consciousness and testimony of death everywhere, I, 618. Frequent deaths lay waste most things, I, 390. All things die that they may revive, I, 524 f. Epicurus denied that death concerns us, II, 721. Seneca held that all things, even the soul, are ended after death, II, 721, 795. The common crowd thinks nothing remains after death, II, 795. Some think death is to be understood spiritually, II, 820. Sleep, the image of death, II, 724. Through it you are initiated in faith, you practise hope, you learn to die and to live, you learn to keep watch while you sleep, 624. Death useful and sweet to the Christian, by God's disposing, II, 133. What you think death is a departure, I, 1264. Whether it is to be feared, I, 614 ff. We fear death, which we cannot escape, I, 615. The fear of death is not as great as that of torments, I, 625. Philosophy teaches contempt of death, as Zeno of Elea says, I, 533. Grief at death ought to be absent, since the resurrection of the dead is certain, I, 1263. Our death could not be undone except by the death and resurrection of Christ, I, 1212. The death of Christ the weight and fruit of the Christian name, I, 332. Christians were ready to die for one another, I, 471. The difference between the death of a believer and of a pagan, II, 745. The heathen consoled death with homicides, I, 645. Among the barbarians of Pontus the death of those who departed in such a way that they were not fit for eating was accursed, II, 247. At the point of death many of the pagan governors confessed that they had sinned against the Christians, II, 702.

The word "dead" belongs to the body, II, 491, 819. Of old the dead were crowned, II, 89. What incense, and of what kind, was used by Christians in burying the dead, I, 493, 676. Longing for the dead is to be tempered by patience, I, 1264. The feeling of grief at the loss of dear ones is not excused from impatience, I, 1263. For the dead to be raised is nothing other than to be made whole, II, 878. Prayer is to be made for the departed and refreshment asked for them, II, 942. Public offerings for the departed, II, 737. Christians made offerings and prayers for them on the anniversary, II, 79, 942. It was once believed that the souls of the departed were propitiated with human blood, I, 654. See the Departed.

Moschion thought that the soul is fanned through the whole body, II, 671.

Motion is not a substantive thing, but an accident, II, 230. It belongs not to substance but to the condition of substance, II, 231. All things are moved either by themselves or by others, II, 230. God the first author of all motions, I, 590

Perpetuity of motion, the mark of divinity, II, 725. God is moved in an ordered way, matter in a disordered way, II, 235. The motion of God free and eternal, ibid.

Moses, the first prophet, I, 382. A prophetic, not a poetic, shepherd, II, 85. Older than Saturn by about nine hundred years, II, 697. Contemporary with Inachus, I, 386. How much older than Danaus, ibid.; and than the Trojan disaster and Homer, I, 387. He was before the Lycurguses and the Solons, II, 305. Moses an arbiter close to God, II, 937. Whether he saw God, II, 622. It was the Son of God who spoke to Moses, ibid. When Moses pleaded slowness of tongue, the Lord promised him a mouth, II, 456. His hand made dead and restored, a sign of the resurrection, II, 835, 876. To him a people was given for the time being, II, 326. He taught the Jews to worship God, I, 403. He who rejects the God of Moses has nothing to do with Moses, II, 763. Praying on the mountain, he prefigured Christ, II, 346. Why he circumcised his son, II, 602. Moses by prophecy wrote history down to his own age, I, 382. He does not seem to have been the first, in the temple of his writings, to have dedicated the God of the world, II, 257. His books older than all others, I, 387. The law of Moses is to be heeded not as the principal law but as a subsequent one, which God at a fixed time displayed to the Gentiles too, and, having promised it through the Prophets, reformed for the better, II, 600.

The mules of the matrons, I, 1301.

"Woman" is the name of a wife not by nature, but a wife is by condition called "woman", II, 896. By the single name "woman" the Holy Spirit wished a virgin also to be understood, II, 894. The word "woman" belongs to the sex, not to a grade of the sex, II, 895. Whether mulier and foemina have the same sense, I, 1185 ff. In naming "woman" you name whatever is woman's, II, 895. Woman is the devil's gateway, the first deserter of the law, I, 1305. A woman is made with difficulty, II, 909. The dress of Christian women, I, 1321, 1333 ff. In her dress a woman carries about a twofold appearance, attire and adornment, I, 1309. The proud adornment of women described, I, 1306, 1310, 1325. Among the Jews they went about veiled, II, 80. Women's finery, what it is, ibid. He who is clothed in women's garments is condemned in the law, I, 655. See Eye, Luxury. No man's office in the Church is permitted to a woman, II, 902; neither to teach, nor to baptize, nor to offer, ibid. How forward heretical women are, II, 56. They dare to teach, to dispute and perhaps to baptize, ibid. Roman women once knew nothing of gold, I, 302. They abstained from wine, ibid. Drunken women killed by their husbands, I, 302 f. But how shamefully morals changed afterwards, I, 304. See Wine. Betrothed women have the example of Rebecca, II, 904. A certain Greek woman gave birth to a quintet of sons, II, 656. The modesty of a woman in labour to be honoured for the danger and held sacred for nature, II, 758. A woman who went to the theatre came back from it with a demon, I, 657. Another, who had heard a tragic actor, did not live beyond the fifth day, ibid. See Attica. The women of Pontus prefer soldiering to marrying, II, 247.

The devil called the World-holder, II, 576.

The world was created by God, furnished and ordered with every rudder of reason, I, 334. He made it out of nothing by the Word, by which He commanded; by the Reason, by which He arranged; by the Power, by which He was able, I, 375. The goodness of God wrought the world, His justice set it in measure, II, 299. The world animated by the Spirit, the animator of all souls, I, 324. A great work and worthy of God, II, 260. It consists of all good things, I, 288. It is made up of diverse substances and functions, II, 1032. Every position, every state of the elements, the effects, motions, conditions, risings, settings of each, are the judgements of the Creator, II, 299. Among the Greeks the world is named for ornament and adornment, II, 233. Why they fitted the name kosmos to it, I, 375. It grows more cultivated from day to day, and better furnished than of old, II, 700. Everything now open to passage, everything known, everything busy with trade, ibid. Everywhere a house, everywhere a people, II, 700. The world has become a hired lodging, II, 550. The world round, without a head, according to Plato, I, 591. Pythagoras said the world was uncreated, I, 333. Other philosophers maintain it is unborn and unmade, II, 609. Plato taught that it was made by God, I, 333. It was established by angels, according to Simon Magus, II, 62, 708 ff. The soul of the world is fire, according to Varro, I, 589. He is refuted, ibid. The heretics interpret "world" as the Lord of the world, II, 481. The fashion of the whole world will pass away, II, 801, 833. It is to be destroyed together with the Roman Empire, II, 447. Christians in their assemblies prayed God to bring about its delay, I, 447, 468. The world the rival of God, II, 898. Satan and his angels have filled the whole world, II, 640. The devil called the World-holder, II, 576. The world a prison, in what way, I, 622. Its chains, filth and darkness, of what kind and how great, ibid. It is the dwelling of the dead, that is, of those ignorant of God, II, 821. The vice of the world, the desire of acquiring, I, 1283. No one is led out of the world without the will of God, I,

1285. Christ now, by the power of the cross, winnows the world through faith, and will later winnow it through judgement, II, 346.

Townsmen mentioned, I, 387.

Municipal solemnities, II, 76.

Munus is so called from officium, since officium is also the name of a lesser [service], II, 644 f. Duties that lead to sin must be abandoned altogether, even if one's livelihood comes from them alone, I, 667. Those who love gifts do not please Christ, II, 457; nor do those who pursue recompense, ibid.

Murtia, goddess of love, II, 640.

Musaeus venerated at Athens, II, 649. He bound the Athenians by initiations, I, 404.

Anacharsis used to mock those ignorant of music, I, 865.

Musical festivals, I, 644.

Mucius burned his right hand on the altar, I, 532, 625; with joy, II, 751.

Mutinus, or Mutunus, Tutinus (Priapus), a most shameful god, I, 423, 601.

The Christians used to conceal their mysteries, I, 308.

N

Nebuchadnezzar, with his petty kings, held the boundaries of his kingdom from India as far as Ethiopia, II, 611. He dreams by divine agency, II, 731. His penitence, I, 1269. Confession restored him to his kingdom, I, 1248.

The town of the Narnians, I, 420. Their god Visidianus, ibid.

The Nasamones' own oracles at the tombs of their parents, II, 749.

The Christians used to commemorate the birthdays of the martyrs on their yearly day, II, 79. The birthday of an idol was thronged with every pomp of the devil, I, 674.

A lawful birth generally comes at the entry of the tenth month, II, 714. See Decimus. It is complete even in the seventh month, more readily than in the eighth, ibid. f. The mystical reason of these, ibid. Our birth re-formed by heavenly regeneration, II, 759. The Roman archives are witnesses of the birth of Christ, II, 370. The dedicator of a new birth had to be born in a new way, II, 781.

Nature is the first teaching of all things, II, 82. Mistress of the soul, I, 616; II, 811. Nature, if it is anything, we believe to be a rational work of God, II, 722. It is the same outside as within, II, 907. It is destroyed by either deficiency or excess, and preserved by the propriety of measure, II, 723. It is to be revered, not blushed at, II, 695. Marcion censures its reverend works, II, 336. That which so loves itself that, if it ceased, it would not exist, cannot be unwilling for itself, I, 271. One who has no nature lacks natural instruments, II, 266. Certain things are known by nature, II, 198. What they are, ibid. The devil falsifies nature, I, 1312. He infected it by introducing the seed of transgression, II, 514. Nature is one thing, the corruption of nature another, II, 720. To consecrate nature, II, 907. The whole of creation is recurrent, and how, II, 810. The order of nature is described, II, 810. It is a greater thing to change nature than to make matter, II, 765. Fasts merit from God a change of nature, II, 963. Everything that is contrary to nature deserves the mark of a monstrosity among all men, but among us also the charge of sacrilege against God, the Lord and author of nature, II, 83. Natural things must be believed to be changeable, II, 684. Knowledge of natural things is not lacking even in beasts, II, 688.

Most people who have been rescued from shipwreck thereafter declare a divorce both from the ship and from the sea, I, 1241.

Sailors always exult at a shared feast, II, 562. The wantonness of sailors' rejoicings, ibid.

Minerva was the first to build a ship, II, 87. A ship drawn by a girdle through the working of the devil, I, 410.

Why Christ was called a Nazarene, II, 372. Why the Jews called the Christians Nazarenes, ibid.

A holier necessity, I, 345. The occasion that removes what necessity was commanding is to be embraced, I, 1286.

Necrothytic pleasures, I, 646.

Nectabis, II, 747.

Every denial is idolatry, just as idolatry denies, I, 693. It is formed from shame, II, 141. God repays denial with denial, II, 140. It is a refusal of martyrdom, II, 115. Whether to deny Christ is the same as to deny [anything] in Christ or to deny oneself a Christian, II, 140.

A denier, one who deserts his faith, II, 25.

Trade has invaded the whole world, II, 700. It was forbidden to the first Christians because of the danger of idolatry and perjury, I, 676. If covetousness, which is the cause of acquiring, departs, there will be no necessity of trading, ibid.

The Nemean rites sacred to Hercules, I, 644.

Heretics install neophytes, II, 57.

Neoptolemus the tragic actor, warned in a dream, is saved from a collapse, II, 129.

The Neptunal games, I, 638.

Neptune is the equestrian god, whom the Greeks called Hippos, I, 641; the Romans Consus, I, 636. He built the walls of Laomedon, I, 342. They vowed dolphins to him, I, 639.

Nero was the first to bloody the rising faith at Rome, I, 292. The first of the Caesars to draw the sword against the Christians, II, 151. Hence honour to them, I, 293. Suetonius denies that he ever dreamed, II, 725, 733. He reigned twelve years, nine months and thirteen days, II, 616.

Nersia, or Neurtia, Nortia, Nursia, goddess of the Volsinians, I, 421.

Nerva restored the banished Christians, I, 294.

Nestor's Cocetus, II, 562. The honey of his eloquence, II, 702.

Nicander, II, 749. Writer and painter, II, 121.

Nicolaus, one of the first seven deacons, a heretic, II, 63.

The Nicolaitans condemned in the Apocalypse, II, 63. They were champions of lust and luxury, II, 280. Their debaucheries, II, 46. They ate things offered to idols, ibid. Their foul and sacrilegious error, II, 63.

Nicolaitans, other heretics, namely the Cainites, II, 46.

Nigidius the heretic perverts the ways of God, II, 43.

Nigri and Nigriani, named from Niger, and their faction, I, 457 f., 699. The Christians were not partakers in it, ibid.

Nothing is God's, as is also the whole, I, 525.

Nineveh, a sinner, is saved from destruction through repentance, II, 962. God turned away from the Ninevites the destruction appointed for them, II, 313.

Ninus, offspring of Belus, king of the Assyrians, at what time he reigned, II, 1035.

Noah, great-grandson of Enoch, I, 1307, f. Found righteous by natural justice, II, 600. Uncircumcised and not keeping the sabbath, he is saved from the flood, II, 601. Why his burnt offerings were pleasing to God, II, 310. He succeeded Enoch in the commission of preaching, I, 1307 f.

No name is of itself either good or bad, I, 278 ff. Community of names prejudges conditions, II, 253. They have their bounds between being called and being, I, 565. Fidelity of names is the safeguard of properties, II, 376. "The Name" simply is understood as the profession of Christians, I, 1165; II, 806, 851. How there can be hatred of it, I, 278 f. See Christians.

The goddess Nona, II, 713.

Poisoned Nonacris of Arcadia killed Alexander, II, 568, 734.

Belenus, the particular god of the Norici, I, 419, 596.

Nortia. See Nersia.

"Know thyself", oracle of the Pythia, I, 525.

The secretary of a certain heathen judge, when hurled down by a demon, is set free by a Christian, I, 703.

The knowledge and enjoyment of God the best thing, II, 287.

Everything new and unknown is sudden, II, 420.

Night makes the law for the lawful enjoyment of sleep, taking away even the colour of things, II, 722.

Christians spent the night in prayers, I, 477, 1296.

Christians at prayer were said by the heathen to be counting the clouds, I, 417.

The barefoot processions of the heathen, I, 187; II, 976.

Diligence does not make trifles, I, 1288.

Numa Pompilius, introducer of the most laborious superstitions, that is, of idolatry, I, 404, 429, 608.

Numentinus, a god of the Athenians, I, 596.

Number begins after one, II, 922. See Tenth, First. The numbers of Pythagoras, II, 703. The numbers of the Valentinians, II, 553 ff.

The Numidians with the Caesarian haircut, II, 1040.

Coin first stamped by Saturn, I, 330.

Market days, the moons of popular lusts, II, 1044.

If there are no marriages, there is no holiness, II, 282. They consist in that which is fornication, II, 923. They come about from sight and mind, as fornication does, II, 905. At marriages an auspex was present on the husband's side, II, 928. Not to be contracted by a Christian with heathens, and why, II, 696. The Apostle bids marry in the Lord, I, 1290. To be married there where one also dies, II, 453. To Christians who have departed this world no restoration of marriage is promised for the day of resurrection, I, 1276. Marcion abolished marriage, II, 247, as an evil and a business of unchastity, II, 282. Tertullian did not throw it away but laid it aside; he did not prescribe holiness but urged it, II, 279. One no more takes away first marriage if one refuses a second than one condemns food if one fasts more often, II, 950. Second marriages are not to be entered into, II, 915. A measure of marrying is set down by Montanus, on the Paraclete's authority, II, 281.

He condemned second marriages, II, 983. See Marriage, Monogamy.

Nus, an aeon, II, 551.

Nymphodorus, a writer, II, 749.

O

A splendid example of obedience in Abraham, I, 1164; how unjust and ungrateful it is not to obey God, I, 1255. See Compliance.

A huge obelisk prostituted to the Sun, I, 640. Its inscription is a superstition from Egypt, ibid.

Why the offerings of Abel were acceptable to the Lord, II, 310. Christians made offerings for the birthdays of the martyrs and for the dead on the anniversary day, II, 79, 926.

Whether the soul is capable of forgetting, II, 687. Whence the power of forgetting that precedes recollection, II, 689. Whether it comes from time, ibid. See Memory.

Obodan, a god of the Arabs, I, 596.

Compliance is the art of earning favour, I, 1255. In the rendering of compliance, the authority of the one commanding comes before the advantage of the one serving, I, 1234. We ought to listen, not because a thing is good, but because God has commanded it, ibid. The rendering of compliance is owed by us to the Lord God, I, 1255. The principle of compliance is founded on likeness of minds, ibid. No one allows himself to comply with evil, II, 376.

A long-established observance is to be kept even if no scripture has prescribed it; custom has certainly confirmed it, if it was handed down beforehand, II, 967. The necessity of an observance is recognized when the authority of a reason to be traced back from the beginning has shone forth, II, 957. See Custom, Tradition. Nature, which is the first discipline of all, defends the rationale of Christian observances, II, 82.

Why God did good to the Egyptian midwives, II, 417.

To kill is to snatch the soul from the flesh; to give life is the contrary, II, 835.

Ochus, who is also Cyrus, II, 614.

Valentia, goddess of the people of Ocriculum, I, 421.

Octaves of the feasts or solemnities of the Christians, I, 682 f. The feasts of the gentiles did not have them, ibid.

Women's eyes adorned at the edges with black powder, I, 1306. They used to paint them with soot, I, 1321. Wherein they offended God, ibid. Adorned women draw after them the eyes and sighs of young men, I, 1320. What the torments proper to the eyes in the abyss are, II, 845.

The blindness of hatred, I, 280. The justice of hatred is to be proved not from the outcome but from conscience, ibid. To hate one whom you do not know is the height of perversity, I, 261. A thing deserves hatred only when it is known whether it deserves it, ibid. The hatred of the gentiles towards the Christian name, I, 261 ff. See Christians, Name.

Oedipus in a mask mocked by the Macedonians, I, 325, 581. The heathen praised his crime when it was represented on stage, ibid.

Oenotria, afterwards called Italy, I, 330, 602.

Offence is the companion of a thwarted will, II, 277.

Crowns of officials, II, 93.

Ogdoads of the Valentinians, II, 46.

Catechumens were anointed with oil at baptism, I, 1207, II, 262. The sick are cured by means of oil, II, 703.

The motion of a pot boiling over on every side, II, 234.

The Olympic games, rites instituted for Jupiter, I, 644.

Olympias, mother of Alexander, II, 727.

The whole is entire and complete, and lacking in no part of itself, II, 900.

Omphale, the harlot of Hercules, I, 605, II, 1041, f.

A wild ass showed the Jews a spring of water in the desert, I, 364.

Onochoetes, the God of the Christians, fabricated by a Jewish scoundrel, I, 364, 579.

The time of working is in the flesh, II, 496. In every work there are three principal elements, II, 215. See Work.

Ophites, heretics who worship the serpent, II, 63 f. Their aeons, II, 64.

Fatness hinders wisdom, leanness furthers it, II, 683.

All opinion comes from sense, I, 675. There is a great distance between opinion and truth, I, 563.

The yokes of the works of the Law have been cast off, not those of the disciplines, II, 989.

A work must necessarily be inferior to its maker, II, 295. No one is worthy to inhabit the works of God except His own image and likeness, II, 288. If they are from some matter, by that very fact they are nevertheless from nothing, since they were not that which they are, II, 290. What works are truly good and Christian, I, 1294 ff. No work is certain whose reward is uncertain, II, 823. See Good, Merit.

How oracles were poured forth among the heathen, I, 413.

They were produced by the illusions of demons, I, 408. Their ambiguities, I, 408 ff.

Prayer leads the spirit to God, II, 926. He who prays is near to heaven, ibid. Prayer alone is what has conquered God, I, 1195. It washes away offences, repels temptations, extinguishes persecutions, consoles the faint-hearted, delights the high-minded, escorts travellers, calms the waves, etc., etc., I, 1196. The duties of prayer, I, 1164. It is the wall of faith, our arms and weapons against the man who watches us on every side, I, 1196. Prayer proceeds from conscience, II, 926. If conscience blushes, prayer blushes, II, 926. The attention of prayer ought to be free from all confusion of mind whatsoever, I, 1167. Every creature prays, I, 1196. How rash it is to pass the day without prayer, ibid. Prayer is necessary for men at every moment, II, 926. One must pray before food, I, 1193; before the bath, ibid.; and at the coming in of daylight and of night, ibid. One must rise at night for prayer, I, 1294, 1296. Prayers are to be nourished by fasts, I, 1244. Some used to wash the whole body before every prayer, I, 1168. Whence the custom of sitting after prayer, I, 1171 ff. What lawful prayer is, I, 1165, 1195. God alone could teach how He wished to be prayed to, I, 1265. The observance of prayer was ordained by Christ Himself, ibid. The Lord's Prayer is made up of three things: of the word by which it is uttered, of the spirit by which alone it has power, of the reason by which it is taught, I, 1151. The prayer of Christ is set before one's own prayers, I, 1165.

The Jews prayed three times a day, I, 1193. Their literal prayers, I, 579. In what words John taught [men] to pray is not extant, I, 1152. The Christians prayed with hands spread out, I, 442, 1171; turned towards the region of the East, I, 370 ff., 579; without a prompter, from the inmost heart, I, 448; with bare head, I, 442; from chaste flesh, an innocent soul, and from the Holy Spirit, I, 444. How pleasing to God the force of their prayers is, I, 468. In public assemblies they rose at night to pour out prayers, I, 273, 381, 468, 477; II, 79. They prayed to God for all, I, 468; and for the delay of the end of the world, ibid. They prayed before and after food, I, 477. The heathen prayed to their gods with a prompter going before, I, 443. They prayed with hands spread out, I, 412, turned towards the East, and why, I, 371, 579; but polluted by idolatry and every sort of crime, I, 465.

Orbana, a goddess, I, 606.

Ordination, I, 1266. All the ordinations of heretics are rash, frivolous, inconstant, II, 757.

Order is to be derived from first principles, II, 297. The authority of the Church established the difference between the order [of clergy] and the people, II, 922.

Orestes in his madness saw his mother in his sister, II, 675.

The power of the East, what it is, II, 339.

Oropus had the oracle of Amphiaraus, II, 730.

Orpheus, worshipped in Pieria, I, 403; II, 649. He introduced the rites and festivals of Liber, I, 403 ff. Orpheus as an authority, I, 649.

Why the mouth was given to man, II, 882. The cavern of the mouth, ibid.

Kisses inflame lust, II, 909. A kiss was given to women by their husbands and kinsmen, to find out whether they had drunk wine, I, 303. Afterwards it was forbidden on account of their intemperance, I, 304. Christ had to be betrayed with a kiss, II, 463. The kiss of peace is the seal of prayer, I, 1176 ff. It is to be given at the sacrifices, I, 1177 ff. It was not given on the days before Easter, I, 1178.

Osidius Geta rendered the tragedy Medea most fully out of Virgil, II, 53.

Osiris is always buried, and is sought as living, and is found with joy: what this signifies, II, 261. Osiris is the same as Liber, II, 85.

Bones nearly five hundred years old, still moist, and hair still giving off a smell were seen at Carthage, II, 854.

The emperor Otho reigned three months and five days, II, 616.

The sheep of the Gospel is properly the Christian, II, 952. The sheep of God are the Christians, II, 103.

They ascribe eggs to the honour of the Castors, and why, I, 639.

P

The tortoise of Pacuvius, II, 1037.

Why and by whom the use of the cloak was devised, I, 301; at the shows of the theatres, and why, ibid.

Pagans. See Heathen.

Wrestling is the devil's business, the spectacle of the stadium, I, 651.

Attic Pallas is not distinguished from the stake of a cross, I, 366. See Minerva.

The pallium, what kind of garment it is, II, 1031. Nothing is more convenient than it, even if doubled, II, 1046. Great is its benefit, at the thought of which wicked morals at least blush, II, 1050.

The seventy palms in the desert prefigured the seventy disciples, II, 563.

The palm-embroidered garment, what it is, I, 631.

To fix boundary-stakes to God, II, 969.

Pancarpon, what it is, II, 563.

Pandora's head was the first to be crowned, by the Graces, when she was being presented with gifts by all, II, 84. Hesiod's Pandora, II, 562.

Daily bread, what it is, I, 1160 f.

Christ calls bread His body, I, 1160; II, 461. Having taken it and distributed it to the disciples, He made it His body, II, 460. By bread He represents His body, II, 262. By the sacrament of the bread and the cup the reality of the Lord's body and blood is proved, against the phantasm of Marcion, II, 849. See Eucharist.

The pantomime suffers in his body from boyhood, so that he may be an artist, I, 649. Pantomimes, having put on the mask of gods, used to dance over the bodies of the slain or the dying, I, 576.

The Papian laws, I, 286. Why they are called most futile, I, 237. The emperor Severus abrogated them, I, 286 f.

There is nothing to which a parable does not apply, II, 838. How its interpretation is to be undertaken, II, 996. Why Christ spoke to the Jews in parables, II, 841.

The power of the Montanist Paraclete, II, 886. He taught many things which the Lord deferred to Him, II, 950. He is the guide into all truth, II, 103. He alone after Christ is to be called and revered as master, II, 890. His administration, what it is, ibid. He supplied a new doctrine to the Montanists, II, 931. He is the restorer rather than the institutor of monogamy, ibid.

Paradise is a place of divine delight, appointed for receiving the spirits of the saints, I, 520; II, 297. The sword that keeps its gate yields to none except those who have died in Christ, II, 747. Your blood is the key of paradise, ibid. Man will be recalled into paradise such as he was driven out of it, II, 833. See Heaven, the underworld.

Paralysis squanders the mind, II, 683.

The Preparation [day] is dedicated to fasts, II, 973.

Parasites aspire, to the glory of enslaving their liberty for the wages of the belly, to be fattened amid insults, I, 475.

Attendant spirits, II, 698.

Walls misuse Tyrian, hyacinth and royal hangings in place of painting, I, 1312.

Paris gave judgement on the three goddesses, I, 559 ff. Sung over by actors, ibid.

Parricide differs greatly from homicide, I, 316.

The Romans bolder than the Parthenians, I, 457.

The Jews sharers in the error of Marcion, II, 343.

The conjunctive particle, II, 221.

Partula, the goddess who governs childbirth, II, 713.

The Pasch a figure of Christ, II, 486. The Lord's Pasch, that is, the passion of Christ (or the Preparation), II, 630. Christ chose the day of the Pasch for His suffering, II, 460. On this day, on which there is a common and as it were public observance of fasting, we rightly lay aside the kiss, 1178. We celebrate the Pasch in the yearly cycle in the first month, II, 973. Blastus, a judaizing heretic, says that the Pasch is to be kept in no other way than according to the law of Moses, on the fourteenth day of the month, II, 71. After the night the Christians kept vigil, I, 1294. From the day of the Pasch until Pentecost they rejoiced, II, 80. That season is to be passed in all exultation, II, 973. See Kneelings, Fasts.

The oracle of Pasiphae in Laconia, II, 730.

Whether every body is passible, or everything passible a body, II, 657.

Christ fulfilled everything written of His passion, II, 460.

Christ the good Shepherd, II, 972. Painted on a cup, II, 1000.

The Shepherd, the book of Hermas, apocryphal, II, 1000, 1021.

Father, a name of affection and of power, I, 1154.

The eternal Father before the world was founded was alone and not alone, how, II, 160. He is invisible, II, 171, 187; impassible and incapable of co-suffering, II, 194. The Father must have a Son in order to be Father, II, 163. The Father bore witness to the Son before the Son to the Father, II, 323. The Father is the whole substance, but the Son a derivation and portion of it, II, 164. The name of Lord accrues to the Father, which the Son also receives through the Father, II, 480. The Praxeans say that the Father descended into the Virgin, was Himself born and suffered, II, 154. See Son.

Father of the sacred rites, I, 313.

One must live for one's country, II, 1047. See Punic.

The patriarchs were uncircumcised; II, 602. It was lawful for them to use marriages in many ways, I, 1277. Which licence the new Law removed, ibid. They mingled marriages not only with several wives but also with concubines, II, 921. That

God granted until the world should be restored, ibid. Christ freed the Patriarchs and Prophets from the lower parts of the earth, II, 742 f., 657.

The patient man, who he is, I, 1272. No one is humble unless patient, I, 1267. We cannot suffer for God unless the Spirit of God is in us, II, 195. Yet not Himself suffering, but granting the power to suffer, ibid. To suffer the very thing you have done to others, a most bitter thing, II, 306. "To suffer from God", who was so called by the heathen, I, 413.

The praise of patience, I, 1271 f. Its usefulness and delight, I, 1263. Where God is, there too is patience, His nursling, companion and minister, I, 1272 f. It follows faith and goes before it, I, 1259. Patience accompanies love, with God as teacher, I, 1268. In the precept of love of enemies the whole discipline of patience is summed up, I, 1260. Love is trained in the disciplines of patience, I, 1268. What the rationale and discipline of patience is, I, 1273. Its property is not to be jealous, I, 128. In losses there is exercise in giving and sharing, I, 1261. What the business of patience in the body is, I, 1269. Loss furnishes patience with a disdain for wealth, I, 1260. God the example of patience, I, 1251 f. The appearance of the divine patience, 1252, 1254. The patience of God is the nature, the effect and the excellence of a certain innate property, I, 1251. The patience of Christ, I, 1252 ff. It opens the ears of God, 1269. Christ, about to depart, wished to be fed full on the delight of patience, I, 1154. Before Christ there was no patience on earth, because there was no faith either, I, 1260. He taught a new patience, restraining even retaliation for injury and the remembrance of it, II, 395. All the philosophers with one mind praise patience, I, 1251. The patience of the heathen false and shameful, I, 1273. The devil teaches his own a singular patience, ibid.

The dish of Accius, II, 562.

A certain patrician removed from the senate because he had [ten] pounds' weight of wrought silver, I, 299.

Patroclus demanded a funeral from Achilles, I, 745.

Paul, apostle of Christ, teacher of the nations in faith and truth, vessel of election, founder of churches, censor of disciplines, I, 1221; II, 327, 1009. The peacemaking apostle, I, 1216. The immovable pillar of disciplines, II, 1011. His praise, II, 789. Paul promised in Genesis, II, 148, 469. Foreshown in Benjamin, II, 148; and in Saul, II, 470. Sprung from the tribe of Benjamin, II, 469. Whether he alone put on the Baptism of Christ, I, 1213. Whether he preached the same doctrine as the other Apostles, II, 35 f. He rebuked Apostles for not walking with a straight foot, II, 268, 364, 474. But the question was only about the law, II, 474. In Peter he rebuked not some ignorance but his conduct, II, 35. He visited Peter by the duty and right of faith and preaching, II, 33. How he warmed the little ones of the faith like a nurse, II, 949. Paul obtains birth into the Roman citizenship when there he is reborn by the nobility of martyrdom, II, 151. Made an apostle out of a persecutor, he first shed the Church's blood, II, 148. He left the Gospel sealed with his blood, II, 366. At Rome, II, 49, he is torn apart, II, 151. At Rome he is crowned with the death of John the Baptist, II, 49. Well that Peter is made equal to Paul in martyrdom, II, 36 f. Through the savagery of Nero they sowed Christian blood, I, 403. Paul wrote his epistles in the Greek tongue, I, 1186. Works falsely ascribed to him by a presbyter of Asia, I, 1219. Cerdo accepts the apostle's epistles neither all nor whole, II, 70.

The Lord always justifies the poor and condemns the rich beforehand, I, 1260. Prayer feeds the poor, I, 1196. To spend in the name of piety is gain, if the poor are helped, I, 474 f. With how great charity the Christians came to the help of the poor, I, 470. No one is poor in spirit unless humble, I, 1267.

Paventina, a goddess, I, 600.

Pavor, a god, I, 600. Invented by Hostilius, II, 266.

The peacock most beautiful, and most finely dressed in whatever colour it wishes, I, 1030: but its feathers are silent, and its voice displeases, II, 707. Hortensius the orator was the first who could kill a peacock for food, II, 1048. Homer remembered being a peacock, as Ennius dreamed, II, 707, 708.

The peace of the godly is war to Satan, I, 621. See Kiss. The right of peace was shared among the churches, II, 891. The Roman bishop gives peace and recalls it, II, 155. Peace granted to penitents, I, 621; II, 42; by the martyrs, I, 621. Heretics mingle peace with everyone, II, 56.

The sinner is handed over to the devil as to an executioner, for punishment, II, 106. Before pardon he must bewail himself, because the time of repentance is the same as that of danger and fear, I, 1238. The example and dangers of a restored sinner, I, 1241.

Original sin is established, I, 813. Sin does not deserve to be called so unless a bad deed is done, I, 1230. The will is the origin of the deed: for one does not offend except by the will, I, 1232. Not only offences of deed but also of will are to be shunned, and repentance

to be purged, ibid. Every sin is to be ascribed to impatience, I, 128. There are carnal sins and spiritual sins, I, 1232. Seven capital sins, II, 375. Middling and moderate sins, II, 983. The greatest or supreme ones, ibid. Whoever transgresses without doubt commits idolatry, I, 664. Occupations which lead to sin are to be abandoned altogether, I, 667. That in which evil is done is not condemned, but that which is done, II, 497. By the dreadful threats of the Creator we are scarcely torn away from evil, II, 500. God alone is without sin, and Christ alone is a man without sin, II, 720. For all sins, whether committed in flesh or in spirit, whether in deed or in will, He Who appointed punishment through judgement, the same also promised pardon through penitence, I, 1233. Fasts earn from God the blotting out of sins, II, 963. Whether there are remissible and irremissible sins, II, 985 ff. How delightful is the pardon of sins, II, 65. Prayer washes away offences, raises up the fallen, holds up those who are falling, keeps those who stand, I, 1196. See Offence.

Money is for the sake of the soul, not the soul for the sake of money, I, 1262. Those who increase their store of money put money before the soul, I, 1261. How the burning desire for money may be quenched, II, 306.

Cattle provided and handed over for our uses by the Lord, I, 1255. They were worshipped by the heathen, I, 365. Cattle and wild beasts pray, and bend their knees, and coming out of their stalls and caves they look up to heaven with their mouths, not idle, I, 1196.

The Pelasgians mentioned, II, 1031.

The Peloponnese occupied by the Amyclaeans, II, 700.

Each man worshipped the Penates kept at home, I, 344.

Pentecost, I, 682 f. A most ample period for the appointing of baptisms, I, 1222. See Easter.

The penula, what it is, I, 301.

Peragenor, a god, I, 600.

Prayer escorts those who travel abroad, I, 1196.

Peregrinus threw himself onto a pyre, I, 625.

Fasts earn from God the averting of dangers, II, 963. No fear of a doubtful danger is just, II, 823.

The Peripatetics say that the soul is of the fifth substance, II, 653.

Periphlegethon, or Phlegethon, a river among the dead, I, 520.

Perjurers dipped themselves in water in expiation of their crime, I, 1205.

Permission comes from indulgence, II, 917. It comes, as it were, from an unwilling will, ibid. Not everything that is permitted by God proceeds from His pure and entire will, ibid.

Most effeminate boots, II, 1046. On boots they want pearls to rise up out of the mud, I, 1312.

Perpetua, a most steadfast martyr, I, 715. Her vision close to the day of her passion, ibid.

The Persians believed the sun to be a god and worshipped it, I, 369. They had it depicted on their shields, I, 370. The incest of the Persians with their mothers, I, 325.

The nature of persecution must be considered, whether it comes from God or from the devil, so that its outcome may the more easily be established, I, 107. The sources of persecution, the synagogues of the Jews, II, 143. To be burned by the heat of persecution is to be tested as to the firmness of faith, II, 106. Prayer extinguishes persecutions, I, 1196. What is at stake in persecution is the glory of God Who approves or rejects, II, 104. In time of persecution God is more believed and feared, ibid.; faith is more watchful and more disciplined, ibid.; there is room only for fear and hope, ibid. See Christians, Heathen.

Perseus sprung from Jupiter, I, 606. A false god, ibid. Delineated among the stars by Aratus, II, 142.

The term "person" employed by Tertullian, II, 167. The Lord Christ is the Person of God, II, 500. In one person we see a twofold state, not confused but conjoined, Jesus God and man, II, 191.

Persunda, a goddess, I, 601.

The petroma, what it is, I, 813.

Every petition can both deceive and be deceived, I, 1221.

Christ the rock, foretold in many ways and figures, II, 622.

The rocky edge, II, 622.

Peter, the dearest of the disciples to Christ, II, 397. Why his name was changed, ibid. Peter, the rock of the Church that was to be built, II, 34. Upon him the Church was built, II, 102. To him were given the keys of heaven, and through him to the church, II, 1425. Whether the power of loosing and binding was made over to Peter for the capital offences of the faithful, II, 1026. He recognized Christ promised in the Scriptures, II, 410. He saw Moses and Elijah only in the spirit, II, 413. Peter was the first to baptize, II, 1025. He baptized in the Tiber, I, 1203. Nothing was hidden from him, II, 34. He is rebuked for inconstancy, overcome by Paul, II, 35 f., 364, 474. He ordains Clement bishop of the Romans, II, 45. The church of Peter, II, 1025. Peter is slain, II, 151. The Gospel sealed with his own blood

he left behind, II, 366. Peter, having suffered at Rome, is made equal to the Lord's passion, II, 49; when he is bound to the cross, II, 151. See Paul.

Phaethon, thrust down from heaven, represented by actors, I, 359.

The Phaneroses of the maiden Philumene, II, 45, 71.

Pharaoh denied God, II, 301. His heart hardened, ibid.

Pharia, or Faria, Farrea (Ceres), I, 366.

The Pharisees, by building certain additions onto the Law, were divided from the Jews, II, 61. Whence they have this name, ibid.

Pherecydes, teacher of Pythagoras, II, 649, 698. He reports that Saturn was crowned before all others, II, 85.

The hands of Phidias fashioned Olympian Jupiter out of ivory, II, 803.

Philadelphus, successor of Soter, reigned thirty years, II, 614. See Ptolemy.

Philip of Macedon, not yet a father, had seen the womb of his wife Olympias sealed with a ring, II, 727.

Philochorus, an author, II, 729 f.

The remedies of Philomena, I, 570.

Philopator reigned seventeen years, II, 614.

Philosophy, whence so called, I, 384. It is the shaking, the exclusion and the profanation of the truth, II, 65, 652. Its sorceries, II, 650. Tongueless philosophy is content with a way of life; the habit itself speaks, II, 1049. It is the matter of worldly wisdom, a rash interpreter of the divine nature and dispensation, II, 19. It had freedom of mind for drawing out treatises on the soul, II, 650. Uncertain things are sought widely, presumptions are disputed more widely, ibid. Heresies are instigated by philosophy, II, 19. Under its name all heresies are condemned by the Apostle, II, 521. Those who fast from philosophy live nonetheless, II, 655. See Dialectic.

The philosopher, an animal of glory, II, 647. A worker of words, a destroyer of things, a friend and falsifier of errors, I, 514. A disciple of Greece and of men, ibid. Philosophers are corrupters, adulterers, I, 509 ff. Men lustful for glory and eloquence, I, 516. Hucksters of wisdom and fluency, II, 651. Patriarchs of the heretics, I, 519; II, 19, 204. Their god, who he is, II, 317. A man before a philosopher, I, 616. Any sect of philosophers whatever was approved among the heathen, I, 563. Of them only those were condemned who spurned their gods, ibid. Many were rewarded with statues and sundials, ibid. Plainly unlike Christians in virtues, I, 502-514; and in knowledge and discipline, I, 507. Their improvident mind, II, 656. By affecting the truth they corrupted it, I, 504, 506. They barked at their own princes, I, 502. They could not cast out demons, I, 503; whom they thought to be second gods, ibid. Which and what sort of gods they invented, I, 347. They worshipped the gods no more than others did, I, 353 f. The philosopher directs his whole self to acquiring fame, I, 507 ff. He is harsh when he knocks at the doors of truth, I, 609. Their immoderate intentness is mostly wont not even to look before their feet, II, 656. The opinions of certain philosophers are absurd, I, 520 ff. They are refuted, ibid. They disagree among themselves through the various caprices of their sects, I, 1251. They agree in patience alone, ibid. More diversity than fellowship is found among philosophers, since even in that very fellowship their diversity is detected, II, 649. They mixed into uncertainty what they had found certain, I, 516. They disputed about the truth against the truth, I, 519. They had read the prophets, II, 649. They corrupted many things drawn from the Scriptures, I, 515 f., 520. Their wits perverted the Old Instrument, I, 516, 519. At times they held views close to ours, II, 648. Philosophers dared to put forward nothing certain about God, I, 516 ff. They maintain that this world is unborn and unmade, II, 809. They agree that all things consist of contraries, II, 657. Some of them gave the name of pleasure to quiet and tranquillity, II, 659.

Philumene, II, 18, 71, 763, 791.

The phoenix, burying itself, renews [itself], a most firm proof of the resurrection, II, 811. See Iromus.

The Phoenicians belch forth into Africa, II, 700, 1035.

Phosphorus, a most frigid Latin rhetorician, II, 553.

Phrygian heretics, II, 72.

The Phrygians had the first race, I, 570. They give birth to the Romans, II, 1035. The comic poets mock the Phrygians as timid, II, 685.

Phryne, the harlot of Diogenes, I, 510.

Consumption preserves the mind, II, 683.

Phygellus, frustrated concerning the truth, II, 828.

The master of the natural philosophers, Mercurius Trismegistus, II, 567. Natural superstition holds the elements for god, II, 477. Why there is such great disagreement among them about the nature of God, I, 587 f.

Physcon, a most lustful king, II, 1042.

Pictures on chalices, II, 991, 1000.

Pilate, a Christian in conscience, wrote to Tiberius Caesar what had been done by Christ, II, 403.

Pindar and Callimachus record that Apollo, after killing the serpent Delphine, put on the laurel, II, 85.

Fish of the sea, a holier food, II, 262. In the brains of fish a certain stoniness is found, I, 1311. Christians are little fishes, after our Ichthys Jesus Christ, born in water, I, 1198. Nor are they safe otherwise than by remaining in the water, ibid. f. See Pyrrhus.

The zeal of Pisistratus in furnishing libraries, I, 379.

Piso and Gabinius consuls, I, 305.

The wish to please is inborn by a fault of nature in men on account of women, and in women on account of men, I, 1325. Nothing more hateful to God than the eagerness to please, II, 911.

Plato, corrupter of youths, I, 510. His pride, I, 511, trampled on by Diogenes, ibid. The honey of his eloquence, II, 702. His honour, II, 551, and his Christianity, II, 20. He was especially familiar with the Egyptian Mercury, II, 649. For his belly's sake he is put up for sale to Dionysius, I, 513. He dies through a dream, II, 639. Plato said that God is hard to find, impossible to express, I, 509. He asserted divine providence, I, 517. He did not deny the existence of angels, I, 405. He set up the tribunal of Minos and Rhadamanthus and the judgement of the dead, I, 415. He holds the stars to be gods, which he calls the fiery kind of gods, II, 260. His opinion on the world, II, 1033; and on unborn matter, II, 667; and on the immortality of the soul, II, 795. He places its seat in the head, II, 671. He divides it in two, into the rational and the irrational, II, 672. He holds there are certain substances invisible, incorporeal, above the world, divine and eternal, which he calls ideas, II, 678. His error concerning the flood, I, 481. Plato, the spice-box of all the heretics, II, 686. How, II, 687. The Platonists said God is incorporeal, I, 517. They acknowledged the providence of God, ibid.

What the fullness of the Creator in Christ is, II, 520.

The Valentinian introduced the Pleroma and thirty aeons, II, 68. In the highest heights presides the thirtyfold Pleroma, with Horos marking the outermost line, II, 577.

Pliny the Younger asks Trajan what is to be done about the Christians, I, 272 f. See Trajan.

Pluto was said to lead down the corpses of the dead with a hammer, I, 362, 576.

Rain obtained from heaven in the reign of Marcus Aurelius, II, 295, 703. See Shower. The Heavenly Virgin, promiser of rains, I, 413.

All repentance is confession of offence, II, 769. Its name in the Greek sound is formed not from confession of offence but from change of mind, II, 314. See Exomologesis. The causes of repentance, offences, II, 985. Its spur comes from faith, II, 403; its instrument is fear, I, 1240. Repentance is life, when it is preferred to death, I, 1235. God is appeased by repentance, I, 1243. By affliction of flesh and spirit we make satisfaction for former things, I, 1223. The remedy of repentance is common to soul and body, I, 1232. As far as you have not spared yourself, so far God will spare you, I, 1243. The time of repentance, a time of danger and fear, I, 1238. Repentance does not perish, because it has found patience, I, 1268. Works of repentance done by Christians in a time of public calamity, I, 486 f.; and by the heathen, I, 487.

The fruit of repentance, pardon, II, 1001. God has pledged pardon for all offences through repentance, I, 1233. As often as one offends, so often one is forgiven, I, 1240. Repentance would be practised in vain if it lacked pardon, II, 783. Repentance calls us back into the Lord's favour, I, 1231. Once known and taken up, it must never afterwards be unsealed by repeating the offence, ibid. From repentance the fruit of amendment ripens, II, 1001. Where there is no amendment, repentance is necessarily vain, I, 1228. Let it indeed irk one to sin again, but let it not irk one to repent again, I, 1242. Let the overflowing of the heavenly Clement not make wantonness of human rashness, I, 1240.

The second repentance is also one only, I, 1243. God has placed in the vestibule a second repentance, to open to those who knock, but now only once, because now for the second time, I, 1241. Who is its debtor, I, 1242. The proving of this repentance is more laborious, I, 1243. What the repentance of God is, II, 311, 313. God consecrated repentance in Himself at the beginning of the world, I, 1229. The avowal of repentance occurs even in good things, to the reproach and upbraiding of him who has shown himself ungrateful for a benefit, II, 312.

The rites of penitents, how many and of what kind, I, 1243 f. The discipline of voluntary penitents the same as that of the other, public ones, I, 487.

Poets, how vain they are, I, 609. They love nothing else but to sing, II, 707. They are always muttering to us what we can neither hear for certain nor see, II, 677. Poets are not to be believed even awake,

II, 707. Plato judged that they should be driven out of the city, and why, I, 595. Man was before the poet, I, 616. The poets knew that demons exist, I, 405. They took a good deal from our Scriptures, or even corrupted it, I, 515 ff., 520.

Pollio. See Vedius.

Polycarp ordained by John, II, 45. He governed the church of the Smyrnaeans, ibid.

No god of the gentiles more fortunate than Polycrates of Samos, I, 337. His daughter foresees the cross from the anointing of the sun and the bath of Jupiter, II, 728.

The apples of Sodom turn to ash when touched, I, 483.

The city of the Pompeians, or Tarpeians, in Campania, fire poured down upon from its own mountain, I, 485, 571; II, 1034.

Pompey the Great, less only than his theatre, I, 562. He set a temple of Venus on top of the theatre, and why, ibid. He first brought cherries to Rome, I, 334, 606. When Jerusalem was taken he found no image in the temple, I, 364 f. No god of the nations loftier than he, I, 337. Pompey's three altars, II, 1031.

The pontifex maximus of the Romans and the Flaminica marry once, I, 1287; II, 928, 953.

Description of the Euxine Pontus, II, 446 f. How inhospitable it is, II, 247. Most savage peoples inhabit it, if indeed one inhabits a wagon, II, 246. They prefer soldiering to marrying, 247. They devour the corpses of their parents, ibid. Their lust is promiscuous and naked, II, 246. Nothing in Pontus so grim and barbarous as that Marcion was born there, II, 247.

Numberless peoples inhabit the whole earth, II, 700.

The Greeks are also accustomed to put "carry" for "take up", II, 373.

Homer assigned two gates to dreams, 726.

The powers of the world are enemies of God: in what way, I, 690. See Purple.

Potina, a goddess, I, 600.

Restriction of drink is part of xerophagy, II, 965. As the eating, so also the drinking, ibid.

We must fulfil the divine precepts, not because it is good, but because God has commanded, I, 1234. It is audacity to dispute about the good of a precept, ibid. The remembrance of the precepts will pave a way to heaven for prayers, I, 1166.

Preachers are so called from the office of speaking beforehand, I, 378. None others are to be received than the apostles of Christ. II, 33.

To preach comes first, to baptize afterwards, I, 1216.

The preferring of the higher is a dissuading of the weaker, I, 1279.

The business of battles: harshness, deceit and injustice, II, 621.

The foreknowledge of God is defended, II, 293. It has as many witnesses as there are prophets, II, 290. God foreknew all things by ordering them, and ordered them by foreknowing, ibid.

It is fitting that truth should win by the short cuts of prescription, II, 323. See Question.

The bloody mangers of Diomedes, II 1041.

Bishops the presidents of the Christian assemblies, I, 469. Heretics show no reverence even to their own presidents, II, 57.

Praestitia, a goddess, I, 600.

Presumption is a hindrance to fear, I, 1318. It is a part of shamelessness; it puffs up the asker and despises the giver, I, 1240. He who presumes is proud, ibid.; he fears less, takes less care, runs more risk, I, 1318.

Praxeas, a heretic, II, 74. He destroyed the peace of the churches of Asia and Phrygia with the Roman Church, II, 155 f. He managed two pieces of the devil's business at Rome: he drove out prophecy, and brought in heresy, II, 156. He teaches that the Father Himself is Christ Jesus, I, 154.

Prema, a goddess, I, 601.

Among heretics, a presbyter today who is a layman tomorrow, II, 57.

What comes to be from the first is in a manner first, II, 987.

Those who covet first places are rebuked by Christ, II, 429.

The principal is that which is above all things, which is before all things, and from which are all things, II, 201.

"Principium" or "initium" is a word for beginning, not the name of any substance, II, 214.

Prisca, prophetess, II, 809.

Pristinus, what kind of martyr, II, 970.

Probole, what it is, II, 202.

Proclus, and those "according to Proclus", II, 72.

Proculus, also called Torparcion, steward of Evodia, I, 703. The dignity of our virgin old age and of Christian eloquence, II, 549. He wonderfully cured the emperor Severus by means of oil, I, 703.

Nothing more malicious than to be unwilling to help when you can, II, 272.

Storerooms (promae cellae), II, 854.

To be unwilling to earn favour is to offend, II, 947. The art of earning favour is compliance, I, 1253. See Merit.

The true Prometheus, who He is, I, 378; II, 247.

Prophets are so called from their office of foretelling, I, 378. God sent them from the beginning of the world, and why, ibid. They were flooded with the divine Spirit, ibid. In the prophets it was always Christ Who spoke, II, 328. He is the seal of all the prophets, II, 632. They sometimes announce future things as though already accomplished, II, 326. They wrote many things figuratively, through allegories, through riddles and parables, II, 326. They are to be understood otherwise than as they are written, ibid. Whether they preached everything through images, II, 821. Not always, nor all of them, have an allegorical form, II, 822. Faith earns the understanding of prophetic obscurity, II, 422. Their utterance plainly announces the resurrection of the dead, II, 822. The prophets, men worthy for justice and innocence, I, 378. They always suffered in the world on account of divine religion, II, 636. The last prophets are older than the earliest lawgivers and historians of the Romans, I, 387. Whether they have passed into paradise, II, 744. What was foretold by the prophets remains in the treasuries of literature, and is not hidden, I, 378 f. After the birth of Christ there is no longer vision or prophet, II, 615, 632. We have succeeded in the place of the prophets, II, 636.

The preservation of properties, the faithfulness of names, II, 776.

Prudence alone could shake God and betray Him, II, 545.

Almost all the Psalms bear the person of Christ, II, 167. They represent the Son speaking to the Father, ibid. The singing of Psalms, II, 660, by alternate choirs, I, 1194. Psalms and hymns resound between two spouses, and they challenge each other as to who sings better to their God, I, 1304.

The Psalms of Valentinus, written with great impudence, II, 781, 786.

Psammetichus handed newborn infants to a nurse whose tongue had been cut out, and why, I, 570.

False apostles are adulterating preachers of the gospel, II, 364 f. Deceitful workers, transfiguring themselves, namely through hypocrisy of conduct, guilty not of adulterated preaching, II, 502. They perform very great miracles, to fortify the deceit of a corrupted preaching, II, 59.

The psychics do not receive the Spirit, nor do the things of the Spirit please them, II, 931.

Ptolemy Philadelphus, most learned and most discerning in all literature, II, 379. His very rich library at Alexandria in the Serapeum, I, 378 f. There he deposited the Hebrew books of the Old Testament, which he had requested from the Jews, and had rendered into Greek by his own care, I, 379.

Ptolemy (another) reigned thirty-eight years, II, 614.

Ptolemy the heretic agreed with Valentinus in all things, II, 69, 548. His Miscellanies, II, 562.

Puberty begins at about the fourteenth year, II, 716; and at the twelfth for women, ibid., 905.

Why the name of publicans was so detestable, II, 997.

Pudens, a governor, dismissed a certain Christian who had been denounced, I, 703.

Chastity, a goddess, daughter of Faunus, I, 599.

Chastity is the sacristan and priestess of the temple of God, II, 1316. She allows nothing unclean or profane to be brought in, ibid. Where God is, there is chastity, there is gravity, her helper and companion, I, 1325. Without gravity it will not be preserved, ibid. How the gravity of chastity is to be shown, ibid. God is magnified in the body through chastity and through a dress befitting chastity, I, 1330. Whether chastity consists only in integrity of the flesh and in shunning debauchery, I, 1316. Whether it has any need from outside of the arrangement of dress and adornment, ibid. Chastity is the flower of morals, the honour of bodies, the grace of the sexes, the integrity of the blood, the guarantee of the family line, the foundation of holiness, the presumption of every good mind, II, 980. Although rare, not easily perfected, and scarcely lasting, yet it can be had to some extent, if nature has prepared the way, if discipline has persuaded, if censure has restrained, ibid. For Christian chastity it is not enough to exist, it must also be seen, I, 1332. Chastity, the principal discipline of the Christian name, II, 982. How much Christians detested any stain upon it, I, 535. They preferred chastity to life, II, 983. The heathen strove to tear it from them by tortures, II, 982 f. Chastity is now reckoned not as the renunciation but as the moderation of lusts, II, 980. The chastity of the world, because it is vain, avails nothing before God, ibid. Chastity, if there is any among the gentiles, is evidently so imperfect and unordered, I, 1316. The awareness of true chastity is absent from the women of the nations, ibid. See Continence, Lust, Beauty, etc.

Modesty comes before the body's wound, II, 141. Its armour

II, 911. Words hostile to modesty creep in through talkativeness, I, 1288. To unseal modesty through the kiss and right hands, II, 905. Some are more mindful of modesty than of health, I, 1244.

Boys have wisdom and understanding, II, 685. Childish sayings, II, 575. The exposure of children, I, 325. The gentiles sometimes committed debauchery upon exposed boys, ibid. f.; even their parents, I, 582. See Infants.

The use and fruit of beauty: luxury, I, 1319. Where there is chastity, there beauty is vain, ibid. See Comeliness.

A Punic woman threw herself with her sons into the fires of her burning country, I, 598 f.

Purple, the garment of kings, I, 687. Purple and the other insignia of powers and dignities bear the stain of their own profanation, I, 688.

Prayer consoles the faint-hearted, I, 1196.

The boxer covers his wounds with a crown, I, 134.

Pyriphlegethon, why it was invented, I, 520.

The teaching of Pyrrho, I, 535.

Pyrrhus spent his time deceiving fish, II, 698, 701. An ambiguous oracle given him by Apollo, I, 409 f.

Pythagoras aimed at tyranny among the Tyrians, I, 511. For that reason they wished to burn him alive, ibid. He abstained from animals and fish, II, 701. Because he was unwarlike and idle, avoiding the battles of Greece, he preferred the quiet of Italy, devoted to geometry, astrology and music, ibid. He applied himself to a lie not only base but rash, II, 697. He is mocked by Laberius, I, 521.

Pythagoras imagined God as arising from numbers and composed of them, I, 517. The opinion of Pythagoras and Empedocles on metempsychosis and metensomatosis, I, 521, 613; II, 702.

The Pythagoreans spurned the bean, II, 732.

The Pythian demon, I, 1175. Its vote pronounced Socrates the wisest, II, 648. See Know.

Pythonic spirits, 698.

Whether the pythoness truly showed Samuel to Saul, II, 749.

Q

Erichthonius first yoked a four-horse chariot, I, 641. Romulus first displayed a four-horse chariot at Rome, ibid.

Chariot-race frenzy, II, 279, 993. See Colour.

The forms of seeking and knocking and asking, II, 21 ff.

The punishment of the question [torture], I, 276. Its use in detecting crimes, I, 274, 275. It was applied to the guilty for the sake of extorting the truth; from the Christians alone the judges laboured to hear a lie, I, 275.

To mark out the sum of a question with fixed lines, II, 599. It is a just and fitting prescription that the sense of an answer ought to bear on the point of the question, II, 453. Unfruitful questions, whence they come, II, 20. Endless questions to be avoided by Christians, II, 651. The Apostle hates indeterminable questions, II, 20, 651. Questions are mostly contrived from the occasions offered by terms, as also from the sharing of words, II, 875. Questions are to be resolved from the Scriptures alone, II, 799.

The quaestor's spear and register, I, 345.

When qualities are changed, they take possession of names, II, 776.

Rest is the proper solace of bodies, II, 725.

Quintilla, a most monstrous heretic, I, 1199. She forbade water to be given in Baptism, ibid. f.

Romulus surnamed Quirinus, and why, I, 599.

R

The astrologer's rod misuses heaven, I, 673.

The rape of virgins, even now just and lawful among the Romans themselves, I, 637.

Reason, a thing of God, I, 1227. God too is rational, and reason was first in Him, II, 160. This reason is His own sense, ibid. He willed that nothing should be handled and understood without reason, I, 1227. Reason without goodness is not reason, II, 291. It is patron to tradition, custom and faith, II, 80. The name of Christians an enemy of reason, I, 278.

The guilt of the soul precedes the faults of the body, II, 275. Spirit and flesh share guilt between them; the spirit because of its command, the flesh because of its service, I, 1204. See Guilty.

Rebecca already of the discipline of Christ, because of her chastity, II, 904. From her womb came forth two peoples and two nations, II, 598.

Rebellion in camp, how easily it advances, II, 57.

More numerous peoples inhabit the eastern and southern regions, II, 692.

Every kingdom and empire is sought by war and extended by victories, I, 431. To give and establish kingdoms God alone

can, I, 431 f., 608. Whether a kingdom is promised to us on earth, II, 35. We confess a kingdom promised to us on earth, but before heaven, and in another state, II, 355. Those whose part it is to enter the kingdom of God must put on the power of incorruptibility and immortality, II, 865.

The face of the rules has the colours of ignorances, II, 548. To know nothing against the rule is to know all things, II, 27. The rule of faith, II, 26, 889.

The brave spirit of Regulus, I, 532, 625. He willingly dedicated with his whole body a novel kind of cross, manifold and hidden, I, 584.

Nothing at all that pertains to us is to be rejected by us, I, 1308.

Religion incurred ill-will as soon as God began to be worshipped, I, 137. The religion of Christ began with hatred of itself, I, 307. To counterfeit religion is the highest wickedness, and why, I, 403. One man's religion neither harms nor helps another, I, 699. Nor is it the part of religion to compel religion, which ought to be taken up freely, not by force, ibid. The Christian religion put in the place of the Jewish, I, 392. Its truth is plainly shown from the simple exposition of its teaching, I, 468 ff., 501 ff.; and from the sacred oracles of the prophets, which have come to fulfilment, I, 377 f., 389 ff., 501; and from the unconquered endurance of the martyrs, I, 536, 705 f.; and from the very great power of Christians over demons, I, 413, 677; and from the public confession of demons adjured by Christians, ibid. See Christians, Church. The religions of the gentiles are shown to be plainly false, I, 404, 411 ff.

The loins privy to the seeds, II, 582.

God does not hold valid the rejection of good things, I, 230.

Divorce comes from discord, or makes discord, II, 942. How unbridled and intolerable its licence, I, 303 f. It is as it were the fruit of marriage, II, 304. The justice of divorce has Christ as its champion, II, 442; yet so that He makes the marriage of a divorced woman unlawful, I, 441. He made the prohibition of divorce conditional, II, 442. Whether divorce existed from the beginning, II, 442. Who first introduced it, I, 303. At Rome it was unknown for six hundred years from the founding of the city, ibid.

Resurrection belongs to a thing that has fallen, II, 820. There is no rising again except of what has fallen, II, 491. For the dead to be raised is nothing other than to be made whole, II, 878. The resurrection, the door of the heavenly kingdom and the confidence of Christians, II, 795. The hope of the resurrection is disdain for death, I, 585. Its witness is the whole revolving order of things, II, 810. Reward and peril hang upon the outcome of the resurrection, II, 823. The resurrection of the flesh is believed with more difficulty than the one Godhead, II, 797. No philosophy agrees on this matter, II, 521. The world is not ignorant of it, even when it errs, II, 796. It ought not to be disapproved by the heathen, and why, II, 583 f. The resurrection of the flesh received by the Jews by a simple and already familiar faith, without any question of its quality, II, 849. One edict of God hangs over all, the resurrection of the dead, II, 819. It is shown to be possible to God, I, 522 ff.; and that God wills it, ibid., and that it is necessary, ibid., II, 812 ff. Nor is it to be inquired too curiously how it can come about, II, 813. Whether it is rightly inferred that the dead body of a man is to be raised to life because the soul can suffer nothing without it, I, 523, 813; II, 750, 816 ff. Some say that the resurrection is appointed for the soul alone, and why, II, 848. Paul asserted the resurrection of the flesh after Moses, II, 850. The apostolic documents and many examples bear witness to the resurrection, II, 849. It is preached as much by words as by deeds, II, 835. By what examples it is confirmed, I, 524 f.; II, 812; of light and of the stars rising, and of seasons and fruits setting, ibid.; because man is lord of things dying and rising, ibid.; from the opinion of Pythagoras on the transmigration of souls, I, 521; of Plato and Epicurus, ibid.; of the phoenix, II, 811, and of Mithras, II, 55. If the resurrection of Christ is weakened, ours too is overthrown, II, 332. Some twist the resurrection into an imaginary meaning, II, 820. The resurrection will take place after the uprooting of antichrist, II, 835. It will come at the last time and on the first threshold of eternity, I, 526. In what order the dead will rise, II, 864. All who have died from the beginning will be raised, and reviewed, and re-formed, according to the merits of each, I, 378. In whatever way the body was dissolved, it rises again, I, 525 ff. There is to be one rising only, because God so willed, ibid. After the resurrection the members will be freed from their functions; yet not therefore unnecessary, II, 882. Then we shall be the same as now, and not others afterwards, I, 527; the worshippers of God always with God, clothed over with the proper substance of eternity; but the profane, and those not whole towards God, in the punishment of a fire equally unceasing, ibid. We come to life again in what we are born, not in what we are injured, II, 878.

No retribution has stood except on an indication [of what is due], II, 419. See Reward.

No accused person is to be condemned for his name alone,

I, 278 ff. How and how carefully his crimes are to be inquired into, I, 278. One who confesses of his own accord is to be believed rather than one who denies under force, I, 274 ff. Accused persons who confessed were condemned under the laws of the Romans, I, 276.

Revelations are to be tested, whether they are from God, II, 222.

A king on his throne reaches up to God, yet stands below God, II, 251. But compared with God, he falls from his supreme greatness, which is transferred to God, ibid. The insignia of a king: robe, diadem, sceptre, I, 629. See Anointing.

Rhadamanthus, judge of the dead, I, 415.

The Rhône, a river of Gaul, I, 583.

The Rhodian and the Pontic law, II, 327.

Rhodes, an island that rose up [from the sea], I, 480.

Laughter that is fitting is lawful, II, 550. It befits truth to laugh, because it rejoices, ibid.

Robigo, a goddess, II, 637.

Various rites of the Church, I, 1294.

The rites of religion among the Romans, once poor, I, 430, 608.

The city of Rome, memorial of the Trojan race, I, 424. The city of the seven hills, I, 454. Rome in its woodland state is older than some of its gods, I, 432. There the assembly of demons settled, I, 640. The city of Rome figured in Babylon, because it is the vanquisher of the saints of God, II, 339, 620.

The Romans trace their origin from Aeneas, I, 424. The Phrygians bring them forth, II, 1035. Their empire begun and increased by crimes, I, 430 ff. They thought its end would be the same as that of the whole world, I, 431. Which the Christians also supposed, I, 700. The Roman state, what it is, II, 829. The summit of the Roman name is not to be credited to the merits of religiousness, I, 439. Rather their greatness came to them from irreligion, I, 430. How far their kingdom is extended, II, 611. They seized the world, I, 439. Yet they did not stretch their kingdom beyond the Germans, Britons, Moors and Gaetulians, II, 610 f. They fortified their empire with the garrisons of their legions, II, 611. Roman religiousness most scrupulous, I, 422. Their whole religion is a camp religion, I, 367. In the public games they drenched Jupiter Latiaris with human blood, I, 317; II, 136. Their empire was founded before any worship of the gods had been established at Rome, I, 429. And they were great before they were religious, I, 430, 608. As many sacrileges of theirs as trophies, I, 431. As many triumphs over gods as over nations, ibid.; as many spoils as images of the gods, ibid. They were guilty of injury to the divine majesty, I, 431. Roman gravity is mocked, I, 473. See Gods, Heathen.

The Roman Church catholic, II, 42. Happy Church, into which the Apostles poured out their whole doctrine together with their blood, II, 49. Peter and Paul left to the Roman Church the Gospel sealed with their blood, II, 366. From that Church authority is at hand for us, II, 49. The African Churches exchanged tokens of communion with it, II, 49.

The authority of the Roman bishop, II, 155.

Whether Romulus is the same as Quirinus, I, 641. He invented the god Consus, II, 236. He first displayed a four-horse chariot at Rome, I, 641. He had Proculus as witness to his ascent into heaven, II, 369. Why he did not merit deity, I, 599.

Roses gathered from the garden of Midas, II, 98, 1036.

Rucina, a goddess, I, 600.

That is rude which is unfinished, II, 222.

The banquets of Rufus, II, 1049.

Rutilius, a most holy martyr, II, 108. His story, ibid.

S

The sabbath was a temporary precept, II, 605 f. In time past the just did not keep sabbath, II, 601. The Maccabees fought bravely on the sabbath, II, 606. Whether its observance is a remedy for salvation, II, 601. The Pharisees erred wholly about the law of the sabbath, not noticing that it enjoined rest from works conditionally, under a certain kind of them, II, 385. The law of the sabbath forbade human works, not divine, II, 309 f. We ought always to keep sabbath from every servile work, and not only on every seventh day but through all time, II, 605. The sabbath that God wills us to keep, ibid. The sabbath day, holy from the beginning by the Father's blessing, Christ makes holier by His blessing, II, 386. Christ called Lord of the sabbath because He guarded it as His own possession, II, 385. He wholly annuls the sabbath of the Jews, II, 384 ff. Christians never fasted on the sabbath, except on the Preparation of the Pasch, II, 973. Some did not even kneel, I, 1191.

Sabaean frankincense, dearer than the rest, I, 493.

The rape of the Sabine women, I, 637.

Priests forbidden to marry again, I, 1286; II, 922. A twice-married priest is barred from acting as priest, II, 938.

The first rites of the Romans were simple, I, 430.

Father of the rites: see Hierophant.

The sacraments of Christians, I, 1286; II, 806. God makes matter obey in His own sacraments, I, 1203. To answer to the words of the oath, I, 624. One tradition of the same sacrament governs the rights of the churches, II, 32. The sacrament of allegory, II, 478. The sacraments of figures, what they are, II, 470. The sacrament of the wood, II, 635 f. See Cross, Wood. Fasts merit from God the knowledge of the sacraments, II, 963. Satan imitates the realities of the divine sacraments in the mysteries of idols, II, 54.

The rational institution of sacrifices, II, 310. A sacrifice acceptable to God, II, 608. To offer sacrifice, I, 1329. What sacrifices are pleasing to God, II, 806. God is to be propitiated with spiritual sacrifices, II, 310, 608 f. Why God instituted the burdens of sacrifices and the laborious scruples of works and offerings, II, 306. The Jews were to sacrifice in one place only, II, 607. Sacrifices of earthly offerings and of spiritual sacrifices, II, 608. The difference between the sacrifices of Cain and Abel, II, 607. In these the twofold sacrifices of the two peoples were shown beforehand, ibid. Spectators of sacrifice, I, 686, and participation, IV, 1177 f. See Christians, Heathen, The Departed, Synaxes, Distribution of Flesh.

Christians once thought sacrilegious, I, 699.

The Sadducees, springing from the root of the Samaritan error, II, 61. Their own particular opinion, II, 46. They dared to deny the resurrection of the flesh, II, 46, 61. They admit the salvation neither of the soul nor of the flesh, II, 846. Their crafty question about repeated marriages, II, 937.

Sharers with the Sadducees, who they are, II, 796. Their near kin, II, 754.

The world is God's; worldly things, the devil's, I, 648. In the world all things are imaginary and nothing true, II, 96. See World.

Who first wounded bodies with an arrow, II, 1048.

Boys were treated with salt and honey, II, 412.

The Salii, when about to dine, need a creditor, I, 474.

The spring of Salmacis, II, 568.

Solomon reigned within the borders of Judaea only, from Dan to Beersheba, II, 611. In a figure of Christ he espoused to himself the Church from among idolaters, II, 382. Though endowed by the Lord with every grace and knowledge, he is led into idolatry by women, II, 14. He lost even the glory he had in God, drawn into idolatry by women, II, 494. Solomon is rejected, but only when already possessed by foreign women and enslaved to the idols of the Moabites and Sodomites, II, 311. The wrath of God came upon Solomon after luxury and idolatry, II, 350.

The hinge of salvation, the flesh, II, 806. Nothing so worthy of God as the salvation of man, II, 316. By hoping, fearing and taking care we shall be saved, I, 1318. He who is anxious is the one who can truly be secure, I, 1318. The work of salvation and safety is not man's but God's own, II, 385.

Greeting, or blessing, given mutually on meeting along the way, II, 419.

The one Bringer of salvation, Christ, II, 778.

Samaria had fallen away from Israel, holding that schism of the nine tribes settled at Samaria by Jeroboam, II, 339, 620. The spoils of Samaria, what they are, II, 339, 619. By the name of Samaria idolatry is signified, ibid.

The Samian sophist, what he thought about souls after death, II, 697.

Samos, an island that rose up [from the sea], II, 1034.

Samian vessels, I, 430, 607.

The Samothracian mysteries, I, 309. It is unlawful to disclose them, ibid.,

Whether the soul of Samuel was called up by the pythoness, II, 740.

The kinds of sanctification, how many, II, 915.

Those of the faithful marked out for holiness, and through this for salvation, by faith, II, 718.

The Holy One of God, Christ, II, 371. No one holy before the Holy Spirit was made present from heaven, II, 1001. Sanctus made a god on account of his hospitality, I, 599.

Blood is nothing other than a red humour, II, 771. To call back a flow of blood by opening a small vein besides, II, 132. Empedocles placed the cause of a sharp or dull nature in the quality of the blood, II, 683. A treaty once struck by drinking blood, I, 321. It was once believed that the souls of the dead are propitiated with human blood, I, 644. Christ longed to fulfil the figure of His own saving blood, II, 4⟨6⟩0. The blood of Christians is seed, I, 583.

No one is wise unless he is faithful, II, 15. The wise men of Greece, I, 387.

Wisdom flows from the order of simplicity, II, 544. Fatness hinders wisdom, leanness frees it, II, 683. See Sophia. Human wisdom, a pretender to truth and a falsifier of it, II, 20. Worldly wisdom, a rash interpreter of the divine nature and dispensation, II, 19 See Philosophy.

The book of Wisdom ascribed to Solomon, II, 544.

Sardanapalus, notorious for his lusts, II, 1042.

A certain hero of Sardinia deprived those who slept in his shrine of visions, II, 733.

Sarmatians, sluggish in mind, II, 692. Already made subject to Christ, II, 611.

Christians called "Sarmenticii", I, 531.

The oracle of Sarpedon in the Troad, II, 730.

Satan, prince of the demons, I, 405. Once he was the most eminent of the angels, and the wisest of all, II, 297. He fell from the heavenly height, ibid. He is the angel of malice, the artificer of all error, etc., I, 613. He is the informer against and accuser of the saints, II, 710. He imitates the sacraments of God, II, 928. He taught Cain to begin with murder, I, 1258. Whether, when he transforms himself into an angel of light, he loses his own quality, II, 877. Nothing will be permitted him against the servants of the living God unless the Lord has allowed it, II, 104. Why God permits this, ibid. See Devil.

Satisfaction is set in order by confession, I, 1243. We make satisfaction for former sins by the struggle of flesh and spirit, I, 1225.

Saturninus, disciple of Menander the Simonian, II, 686.

Saturninus the heretic called God an unbegettable power, II, 61. He taught that He abides in the highest and those infinite regions and in the upper parts, ibid. According to him, inferior angels made the world, ibid. See Sentius.

Saturn, the origin of the whole, or of the more powerful, or of the better-known divinity among the heathen, I, 329, 601. First and parent of all the gods, ibid. Why he is called the son of Heaven and Earth, I, 331, 601 ff. How falsely, ibid. Saturn as time, in what way, I, 602. Saturn in square aspect, II, 266. He was not a god but a man, who received his kingdom and life from another man, I, 329 f., 602. He led a mortal life, I, 330, 602 f. He is said to have castrated his father, I, 601. Nor are these things to be explained allegorically, I, 321, 602. He is received by Janus, I, 330, 602 f. The men of that age were uncultivated, I, 331. Saturn first fastened tablets together, I, 330, 602 f. He taught the stamping of coins, ibid. He presides over the treasury, why, I, 330. He commends the pallium, II, 1045. He was crowned before all others, II, 85.

It was permitted in the world to appease Saturn with the sacrifice of African men, II, 136. And infants were slaughtered in Africa, and for how long, I, 595; up to the proconsulship of Tiberius, and afterwards in secret, I, 314 f. His priests, who sacrificed men to him, were fastened to trees, ibid.

The festival of the Saturnalia, I, 492, 681 f. The day of Saturn set apart for leisure and feasting, I, 371.

Saul, good beyond the rest, is afterwards overthrown by envy, II, 14. When he is chosen, he is not yet a despiser of the prophet Samuel, II, 311.

The ladder which Jacob dreamed of shows to some an ascent to higher things, to others a descent to lower things, II, 103, 357.

A stumbling-block is an example not of a good thing but of a bad one, building up towards evil and towards sin, II, 892.

Scapula the judge, struck by God after condemning a martyr, I, 702.

The impurity of Scaurus, II, 1049.

Stage. See Theatre.

Schism is unity for heretics, II, 57. The mother of schisms, rivalry, I, 1218.

Schools will be honoured with holidays, I, 674. A faithful pupil will not attend them, because of their defilements, II, 675. See Schoolmaster.

Sciapods, II, 312.

Knowledge makes the soul more adorned, not richer, II, 656. To know nothing is to know all things, II, 27. We have no need of curiosity after Christ Jesus, nor of inquiry after the Gospel, II, 20 f. The Apostle forbids endless questions, II, 651.

Knowledge of natural things is lacking not even in beasts, II, 688.

Scipio, his mother's womb having been cut open, drew breath alive, II, 692. He destroyed Carthage, II, 1031. More just and more soldierly than any god of the heathen, I, 337.

The scorpion harms with its tail, II, 121 f. Remedies for it, II, 122. The earth festers forth the scorpion, a great evil from a small one, II, 121.

Scorpions and serpents betoken the spiritual powers of wickedness, II, 421.

The majesty and authority of Holy Scripture, I, 386 f.; 446, 468 f.; II, 167. Its fullness is to be adored, II, 218. Its antiquity, I, 384, 386, 515. Older than all other writings, I, 520. The instrument of the divine Scriptures, I, 377. Their modesty, II, 960. Scripture is God's, II, 510. The authority and integrity of the Old Testament cannot be doubted, I, 384. The books of the Old Testament were published by men flooded with the divine Spirit, I, 378. All Scripture divinely inspired, fit for edification, I, 1308. Those who do not receive it cannot be of the Holy Spirit either,

II, 34. The Scriptures foretold what would come to pass after Christ, II, 319. The Old Testament pertains no less to Christians than to Jews, I, 386. Why and how, I, 394. The books of Scripture translated from Hebrew into the Greek language, I, 378 ff.; and deposited in the library of Philadelphus at the Serapeum, I, 380. See Ezra. The Jews read them aloud publicly, by a liberty paid for with tribute, I, 381. They were read in the assemblies of the Christians, I, 477. They did not conceal them, nor could they, I, 446. From the same, many things drawn or corrupted by philosophers and poets, I, 515 f., 520. The Scriptures divided into chapters, II, 127. No one comes to our writings unless already a Christian, I, 610. Whoever has studied the holy Scriptures will be compelled to understand and to believe God, I, 381. No one knows the marrow of the Scriptures better than the very school of Christ, II, 146. The nourishment of faith from the understanding of the Scriptures, I, 1299. By their proclamation the Christians renewed their hope and confidence, I, 489. Faith saves, not exercise in the Scriptures, II, 27. The instruction of Christians is from the porch of Solomon, II, 20. Scripture establishes the law, nature bears witness, discipline demands, II, 510. The Apostle writes to all while [writing] to some, II, 512. The harmony of all the Scriptures, II, 532. No divine utterance is so loose and diffuse that only the words are defended and the meaning of the words is not established, II, 23. Holy Scripture is always divided broadly, I, 634. Divine literature is the more fruitful according to the capacity of each subject, II, 53. The sense of Scripture requires the helm of a sure interpretation, II, 22. Simplicity itself commends the common notions, as do the sharing of sentiments and the familiarity of opinion, II, 799. And they are held the more faithful because they define things bare and open and known to all, ibid. Scripture denies what it does not mention, II, 934. Where it makes no mention of temptation, it does not admit an interpretation of temptation, II, 404. Figurative [Scripture] is accustomed to use a transference to men, from a comparison of crimes, II, 620. Where the truth of the Scriptures, and of expositions, and of all Christian traditions is, II, 31. Questions to be resolved from the Scriptures alone, II, 799. An adulterous sense clashes with the truth as much as a corrupting pen does, II, 30. The interpolation of the Scriptures, how great a wickedness, II, 51 f. Their adulteration always accompanies variation of doctrine, II, 51. The adulteration of the Scriptures and of expositions is to be reckoned to lie where diversity of doctrine is found, II, 51, 146. One overturns the Scriptures by his hand, another overturns the expositions by his sense, II, 52. See Marcion.

The Scriptures are so arranged by the will of God as to supply material to heretics, II, 53. Heretics rest their questions on the Scriptures alone, II, 512. They twist the simplicity of common words into a question, II, 222. We gain nothing with heretics by contests over the Scriptures, II, 30 f. Scripture is later than speech, I, 616. The hand is heard in wax more clearly than any sound, the letter more vocal than any mouth, I, 694. The hand can write nothing that the soul has not dictated, whether conceived by itself or handed down by another, ibid. See Tradition.

The Scythians entered into a treaty by drinking blood, I, 321. They ate the flesh of dead men, ibid. Subject to Christ, II, 611. The Scythians occupy the Parthian lands, II, 700. They surpass the Persians, II, 1035. See Anacharsis.

The name of no sect is evil unless there is something evil in it, I, 282 f. None is to be held in hatred on account of the name of its founder alone, ibid. Nor is it justly condemned, ibid. Tertullian calls the Christian religion a sect, I, 259.

Nothing removes the second far from the first, II, 987.

Secundus the heretic agreed with Valentinus, II, 69, 548.

Diligence does not make trifles, I, 1288.

Selgic sheep, II, 1039.

Christians called "half-axle men", I, 531. Bound to the stake of a half-axle, they were burned with a ring of brushwood around them, ibid.

The seed of the soul, from a distillation of the soul, II, 696. The seed of the body, from a purging of the flesh, ibid. The generative fluid is animated by the breath of God, ibid. Every fruit is already in the seed, I, 320. The blood of Christians is seed, I, 535.

Seneca, often one of ours, II, 682. His Fortuitae, I, 535. He assailed the gods of the gentiles in most bitter words, I, 343. His saying on the arts and the ages of all things, II, 682. He teaches that all things are ended after death, even the soul, II, 721, 795.

The Senones besieged the Capitol, I, 485.

The senses arise from the soul, II, 675. The soul is supported by every instrument of the senses, II, 805. All opinion comes from the senses, II, 675. To perceive and to understand are one, II, 678. To perceive is to suffer, and to suffer is to perceive, II, 667. Nothing animate without sense, nothing sensory without soul, II, 775. In man there are bodily senses and intellectual senses, which, II, 654. Incorporeal things are presented to the senses, ibid. Sense is prior

to the stylus, I, 616. The senses, the servants of the outer man, II, 82. A question about the five senses, II, 674 f. Whether they are liable to error, II, 674. Of the philosophers, some placed the ruling part of the senses in the brain, others between the eyebrows, II, 814. Heretics capture minds by an appealing appeal to the shared testimony of the senses, II, 799. The Stoics say that sense undergoes and does not form opinions, for it is the soul that acts, II, 675. God can be estimated by the senses, I, 375. The fruits of the divine gifts are conveyed to the soul by the senses, II, 82.

Plato in the Timaeus declares sensation irrational and bound up with opinion, II, 674 f.

Sentinus, a god, I, 600.

Sentius Saturninus, writer on the census of the Jews under the emperor Augustus, II, 405, 1031.

The festival of the Septimontium, I, 606, 674.

The seventy-two translators of the Old Testament, I, 379 f.

The rest of burial, the asylum of death, I, 461. Incense used in burying Christians, I, 493; and the prayers of the presbyters, II, 737. The governors forbade burial grounds, I, 701. In the cemetery, the body of one dead made room for another's body, II, 738. When the unburied are brought back down to the underworld, according to the heathen, II, 745. How the burial of Christ was taken from the midst of it, II, 629.

The Serapeum, or temple of Serapis, with what magnificence built at Alexandria, I, 380. It was not lawful to enter it except on payment of a fee, I, 574. There the Greek version of the Old Testament was deposited, I, 380.

Serapiac suppers, what they are, I, 474.

Serapis, a god, I, 305 f. Rejected by the heathen from the Capitol and cast out of the court of the gods, and afterwards restored, ibid.

Speech is voice and sound of the mouth, and air struck, intelligible to the hearing, II, 162. For the rest, something empty, void and incorporeal, ibid. It comes from the organ of the flesh, II, 805. It is built of breath, and the body of speech is breath, II, 163. Speech is prior to writing, I, 616. Whether it was invented by men, I, 616. The birth of the Word was made complete when God said: Let there be light, II, 161. Then He took His form and adornment, sound and voice, ibid. Rambling speech is burdensome and vain, II, 894.

The Word, God, established in the image of God, II, 802. God brought forth the Word as the root the shrub, and the spring the river, and the sun the ray, II, 163. Some say in simplicity that the Word was with God in the beginning, whereas it is more fitting to hold that Reason is older, II, 160. For God was not speaking from the beginning, but rational even before the beginning, ibid. The Word is God, and the word of the Lord abides for ever, that is, by continuing in its own form, II, 191. How the Word was made flesh, II, 190. In the Gospel more than in the other Scriptures I find the Word both as minister and as the judgement of the Ruler, II, 218. See Christ, Son, Logos, Word.

The Word, an aeon of the Valentinians, II, 553 ff.

Serpents haunt dry and waterless places, I, 1198. The serpent's cast skin and old age, II, 1036.

The serpent from the beginning the despoiler of the divine image, II, 544. He was accustomed to tempt, ibid. The bronze serpent placed on the wood, and why, II, 682. Why Moses set up the image of a serpent, I, 667; according to the Ophites, II, 64. This image belongs not to the account of idolatry but to that of healing, I, 667 ff. It was a figure of the cross of Christ, I, 667; II, 347.

Slaves were commonly beaten with whips, I, 301. Marriage forbidden them, I, 1300. Their chains made of gold, I, 1328. At funerals they sacrificed slaves who were captives or bought for their bad character, I, 645. Others thrown as food to lampreys, II, 1048. See Galba.

The suppers of the Romans cost a hundred sesterces, I, 300.

The Sethites taught that two men, Cain and Abel, were made by angels, II, 65. That because of them great contentions and discords arose among the angels, etc., ibid. Their opinion about the seed of Ham, II, 66.

Severity is good if it is just, if the judge is good, that is, just, II, 302 f. It is a debt of justice, II, 204. What its debts are, II, 303.

The emperor Severus was mindful of the Christians, I, 703. At the beginning of his reign he favoured them, ibid. He kept in his palace the Christian Proculus, who had healed him with oil, ibid. He repealed the Papian and Julian laws, I, 286 f. He intended to build a temple to Christ, I, 290.

No sex in heaven, I, 1307. In the customary office of the sexes soul and flesh act together, the soul by desire and impulse, the flesh by work and act, II, 695.

The Sibyl, a true prophetess of the truth, existed before all literature

I, 385, 603. Her verses on Saturn, ibid. The heathen ascribed her oracles to demons, ibid. The testimony of Tacitus on the Sibyls of the heathen, I, 385.

Sibynae, a kind of hunting spear, II, 361.

Droughts driven away by the kneelings and fastings of Christians, I, 703, 1195. See Shower, Rain.

The name of Sicily, whence it arose, I, 481. How it was formed into an island, II, 1034. Dionysius, tyrant of Sicily, II, 728.

Plato held the stars to be gods, II, 260. The ordered confusion of the stars, II, 1033.

Sige the mother, or Silence, II, 551, 666.

Every sign belongs to him whose the thing is, 458.

The Romans worshipped the military standards, swore by them, and set them above all the gods, I, 367 ff., 579.

To sign the bed and the body, I, 1296. We wear our foreheads with the sign of the cross at every going forward and moving, at table, at bed, wherever the business of life engages us, II, 80. The flesh is signed, that the soul too may be fortified, II, 806.

Silence, an aeon of the Valentinians, II, 68. See Sige.

The ancients attached the pledge of silence to all mysteries, I, 309, 567.

Silenus the Phrygian made assertions about another world, II, 220. He babbles in the ears of Midas, II, 1032; which he wins over, II, 649.

Likeness shares honour with truth, II, 518. By likeness of soul we answer to our parents in our dispositions, II, 693.

Simon Magus, purchaser of the Holy Spirit, II, 708. Cursed by the Apostles, he was cast out of the faith, I, 672 f. He dared to call himself the supreme power, that is, the supreme God, II, 62, 708 f. He taught that the world was founded by angels, ibid. A statue erected to him as to a god, I, 346 f. See Helena.

The heretics of Simon promise that they can stir up the souls of the prophets, II, 749.

Simonian magic is a discipline in the service of angels, II, 46. Condemned by Peter in Simon, ibid.

Simony, how severely condemned, I, 469 f.

Simplicity, joined to wisdom, II, 544. It alone will be able to know God and to show Him, ibid. The heretics will have simplicity to be the overthrow of discipline, and they call our care for it pandering, II, 56. They twist the simplicity of common words into questions, II, 222.

Images invented by the Etruscans, I, 430. They were made of earthy and cheap material, and of vessels meant for common and the meanest use, I, 399 f. They are valued by their metals, I, 341. No images of the gods formerly among the Romans, I, 430, 608; that is, before Numa Pompilius, ibid. How ridiculous they were before they were made into the likeness of man, I, 339 ff., 366 ff., 578. The gentiles thought such things were gods, I, 488, 579; and that gods were made by a ridiculous consecration, I, 339 ff. The images of the gods suffer the same things as Christians condemned by the heathen, ibid. At first they are without a head, ibid. They are built up on a cross and a stake, I, 340 ff., 579. They are hewn with adzes and polished with planes and files, ibid. Defiled, violated, broken, diminished, destroyed, consumed, I, 344. Fouled by kites, mice and spiders, I, 343. That they should be made depended on the emperor's decision, I, 439. Craftsmen changed their fate, I, 339 f. They turned them into another shape, pawned them and sold them, I, 344. Sold the dearer the holier the god, II, 346, 576. Anyone could choose or reject them, I, 344 f. See Idol.

Abraham's bosom, what it is, II, 444.

The Sirens, monstrous and fabled singers, I, 308. Their bloody mouths, ibid.

Emeralds lay hidden in women's bands or girdles, I, 1312.

That an offspring is provided as a substitute and after death, II, 938. It is more likely that offspring is named from its origin than origin from offspring, II, 219.

Sobriety helps towards having dreams, II, 733. See Abstinence, Woman, Gluttony, Dreams.

Repudiating fellowship is never a prejudgement of guilt, II, 981.

Socrates is declared by the oracle the wisest of all men, I, 503. But falsely, ibid. All that wisdom of his had come from the deliberate practice of a habitual equanimity, not from confidence in truth discovered, II, 647. He was a corrupter of youths, I, 509. Socrates the philosopher was a pander, I, 373. He shared his wife with his friends, I, 372. He acknowledged demons, I, 405. A demon clung to Socrates from boyhood, in truth the worst of tutors, I, 405; II, 647, 718. He used to say: If the demon permit, I, 503. He consoled his wife as she cried out like a woman, II, 647. Socrates [said that] the gods exist

did not think, I. 589. He destroyed them, I 354. His madness in swearing by the dog and the goose, I, 353 f. How impiously, when about to die, he ordered a cock to be sacrificed to Aesculapius on his behalf, I, 503, 589. His disputation on the soul, after the hemlock of his condemnation had been drained, II, 647. His condemnation, I, 563. Why he was punished with the capital penalty, ibid.

Socrates of Argos, I, 605.

Sodom and Gomorrah, cities consumed by fire, I, 382. Their impiety earned showers of fire, II, 1033 f. The land still smells of the burning, I, 483. There is vast desolation there, a bereaved region, all is ash, II, 1034. See Fruits. Those cities would have escaped, had they fasted, II, 962. The people of Sodom and Gomorrah, II, 339, 620, 1034.

The sun is a body, since it is fire, II, 658. Epicurus dreamed that the sun is only a foot across, I, 591. A single sun tempers this world, II. 285. The Peripatetics said it is far greater than the earth, I, 591. For whom it is not healthful, II, 285. "Written by the ray of the sun itself: So it shines"; a proverb, II, 863. The eyes of the owl do not know the sun, those of the eagle endure it, II, 658. The infants of a barbarian nation were anointed in the sun, II, 338. The unwonted eclipse of the sun at Christ's death, recorded in the archives, I, 401. In the assize at Utica the sun, its light almost extinguished, was so great a portent that it could not have suffered this from an ordinary eclipse, I, 701. The sun mourned its son dragged down from heaven, I, 359. By the Persians it was believed to be the true God, and was worshipped, I, 369. Why, I, 370, 579. Why its worship was laid as a charge against Christians, I, 369. It was painted on linen and on shields, 1 370. Its image shone from the pediment of the temple, I, 369. The circus is consecrated principally to the Sun, ibid.

The desert, a customary region of the Creator, II, 373. See God.

The solicitude of kinship is attentive in a different way from the solicitude of servitude, I, 459.

Dreams are from God, II, 731. Very many are inflicted by demons, II, 731, and by magicians, I, 411. No one can dream at will, II, 732. The outcome and effects of dreams, II, 724. The trustworthiness of dreams is reported from their effect, not from their appearance, II, 749. Epicurus judged them wholly vain, II, 726. Whether any nature is exempt from dreams, II, 734. Whether infants dream, II, 733. The difference between dreams and ecstasy, II, 323 f. Through sleep both honours and talents are revealed, remedies are supplied, thefts are brought to light, and treasures are bestowed, II, 728. Sobriety is conducive to dreams, II, 733. Surer and clearer dreams come towards the end of the night, II, 732. Homer assigned two gates to dreams, the one of horn for truth, the one of ivory for deceit, II, 726. See Cicero, Nero, Sophocles, Philip, Thrasymedes.

Sleep is the refresher of bodies, the restorer of strength, the tester of health, the pacifier of labours, the physician of toils, II, 722. See Night. It comes to the body for rest, not to the soul as well, II, 722, 725, 819 By sleep a man is refreshed rather than wearied, II, 322. It is the end of work, II, 722. It is not something outside nature, as some philosophers hold, II, 721 f. Various opinions of the philosophers on sleep, ibid. The reason of sleep is natural, and its nature rational, II, 724. Reason goes before it, II, 722. It is not always brought on by fatigue, ibid. Its chief preparation lies in eating and drinking, II, 723. It is so useful that without it no soul would suffice, II, 722. See Soranus, Stoics, Strato, Sleep, mirror of death, II, 734, 730. Sleep, so salutary, so rational, is drawn even into a pattern of the public and common death, II, 723. The body, motionless in its posture in sleep, shows how it lay before life and how it will lie after life, II, 723. Sleep proves that the soul can do very much even without the body, II, 724. Good deeds are gratuitous in sleep, and offences are free of penalty, II, 726.

The Wisdom of God is the Spirit and His Son, 212 f.; and His Word, II, 213. It was begotten from eternity, II, 212 f. It was not without beginning, II, 213. It is itself in the place of understanding and knowledge, II, 212.

Sophia, an aeon of the Valentinians, II, 553 ff. They call Sophia Earth and Mother, II, 575.

Sophocles the tragedian, by dreaming, found again the golden crown which Athens had lost from the citadel, II, 729.

Soranus the physician wrote four books on the soul, II, 635. His opinion on the soul, II, 658, 668; and on infanticide, ibid.; and on sleep, II, 724.

Soter reigned in Alexandria thirty-five years, II, 69⟨1⟩.

Another Soter reigned thirty-eight years, II, 692.

Sparteoli: who they were, and whence they were so called, I, 474.

No spectacle is without agitation of the spirit, I, 647. The origin of spectacles is from the superstition of idolatry, I, 466. Their whole apparatus consists of idolatry, I, 635. With how many crimes they are defiled, I, 466, 630 ff. Whether it is lawful for Christians to attend a spectacle, I, 493, 655 f.;

or to see its pleasures, I, 647. Concerning the pleasures of the shows, the condition of those is defamed who by nature indeed perceive all the things from which the shows [draw their] apparatus, but fall short in knowledge, II, 84.

A mirror of another is no thing, that is, not co-equal, II, 233. To consult the mirror on every occasion, I, 1325. The mirror of death, sleep, II, 743, 750.

The only hope of the whole world, Christ, II, 760. The hope of Christians is in the heavens, I, 260. To hope belongs contemplation in this span through faith, not presence nor possession, but expectation, II, 826. The moorings of our hope, what they are, I, 1332. By hoping we shall fear; by fearing we shall take care; by taking care we shall be saved, I, 1318.

Spes (Hope), a goddess, I, 600.

Speusippus, Plato's nephew and successor, perished in adultery, I, 510.

To breathe is to produce breath out of oneself, II, 663.

The Holy Spirit is the third Person of the Most Holy Trinity, II, 163 ff. The third name of the Godhead, and the third degree of the majesty, II, 196. He is of the same nature with the Father and the Son, ibid. He proceeds from the Father and the Son, II, 159. Why He is not called Son, II, 163. His proper nature is holiness, II, 933. He was shown forth through the creature of simplicity and innocence, I, 1208. He is the Lord's vicar, II, 809. Christ sent His vicarious power, to drive believers, II, 26. The Holy Spirit the teacher of truth, 34, 196. The determiner of Christian discipline, II, 1001. The faithful possess Him, II, 920. He is acknowledged of His own accord, and does not wait for an admonition to holiness, II, 933. To no one is the Holy Spirit fitted without the sacrament of faith, II, 647. By no one is Christ searched out without the Holy Spirit, ibid. The Spirit of God is in us when we suffer, yet not Himself suffering, but granting the power to suffer, II, 195. The Spirit Who was borne upon the waters, who [He is], I, 1208; II, 227. The Spirit of God turned Saul into another man, II, 665. The portion of the Holy Spirit which, after the form of the prophetic measure, had worked in John the preparation of the Lord's ways, had by then necessarily to depart from John, being brought back, that is, into the Lord, as into its own whole sum, II, 402. See Paraclete, Xystarches; the Spirit the same as the Word of God, II, 189.

A wicked spirit clings to all men from the very doorway of birth, lying in wait for souls, II, 717. An unclean spirit pressed hard in exorcism, what it answered, I, 657. The adversary spirit, from the diversity of its preaching, appears first adulterating the rule of faith, and so adulterating the order of discipline, II, 951. See Demon, Devil, Satan.

Spirit is a body of its own kind in its own form, II, 162. Whether spirit and soul are two, II 664. The animal spirit, charioteer of the body, II, 740. See Soul, Body. Certain substances are spiritual, I, 404. The gentile philosophers were unable to unfold the idea of a spiritual and incorporeal thing, I, 516 ff.

The bride of Christ, pure, holy, is without even a blemish of the ears, II, 981. See Church, and Marriage, Wife.

Statilius Taurus set up walls, II, 1031.

Statina, a goddess, II, 718.

The station, what it is, I, 1181 ff. It is proved from the Old Testament, II, 967 ff. Military stations, I, 1183; II, 92, 967. From these stations the Christians had taken the name of their fasts, I, 1183. On station days one should come to the holy synaxis, even if the body of Christ is not received, I, 1182 f. Stations before councils, II, 972. The station is to be kept up to that hour in which the world, darkened from the sixth, performed a mourning office at the Lord's death, II, 967. To prolong the station to evening, II, 967 f. The stations of the fourth and sixth weekday, II, 956, 973. The half-fasts of the stations, II, 961. See Fast.

Statues erected to men brave under tortures, I, 534. Philosophers were rewarded with statues, I, 502. Statues as monuments of resurrection, I, 634.

The state of each thing is something fixed, and gives a law to the sense, thus a state of perceiving, just as it is, II, 107.

Star differs from star in glory, not in substance, II 866. See Constellation.

Stephen put on the angelic eminence, II, 877. When he was being stoned, he saw Christ still standing at the right hand of God, as one to sit thereafter, II, 195.

Sterculus, the god who spreads dung over the fields, I, 423, 599. How preposterously a god, Ibid.

For a barren woman to bear against nature was not difficult for God, nor yet for a virgin, II, 165.

Stesichorus, an author, I, 641. Blinded for the insult of a poem against Helen of Troy, then given his sight again, II, 709.

Bodily stigmata, what they are, II, 480.

The Christians used to offer contributions each month into the common chest, I, 470. The stocks of temples, I, 494.

Certain gentiles worshipped an unworked stock, I, 566.

The Stoics, named from the place of their gatherings, I, 282. They said that God is corporeal, I, 517 f.; and set outside the world, I, 518. They hold that matter ran through God as honey through the combs, II, 236. They prefer [to say] that God, most provident for human ordering, put dreams into us, a peculiar solace of natural oracle, II, 731. They affirm sleep to be a slackening of the vigour of the senses, ibid. Their opinion of the soul, II, 653. They do not charge every sense, nor always, with falsehood, II, 674. A Stoic Christianity, II, 20.

The stola, a garment of girls, I, 688.

Strabo, an author, II, 728.

Strabo the natural philosopher said that heaven and earth are God, II, 260, 729. He taught that the soul is in the midpoint between the eyebrows, II, 671, or in the little membranes, ibid. He defends the unity of the soul, II, 670. He calls sleep the separation of the co-sown spirit, II, 721.

New Year's gifts mentioned, I, 672, 682.

The poet related that the Stygian marshes wash away death, II, 734.

The pen comes after the sense, I, 616.

Subigus, a god, I, 601.

Substance is one thing, and the nature of the substance another, II, 704. The one substance which God conferred on Adam and made the matrix of all, II, 684. No substance is worthy for God to put on, II, 335. One substance in three cohering, II, 168. See Trinity.

Sweat is the sign of a seething digestion, II, 622.

Suetonius, an author, II, 657, 725.

The soul is in some way a substitute for the spirit, II, 280. The supreme great must necessarily be unique, II, 250 ff. See God.

Sumptuary laws restrain display and expense, I, 502 ff. Afterwards scorned, ibid.

The vulgar superstition of common idolatry, when it is ashamed in its images of the names and fables of the ancient dead, flees for refuge to an interpretation by natural things, and shades its disgrace with ingenuity, II, 260. The superstitions of the pagans, base and idle, I, 305. Luxury and display are more frequent in every superstition, I, 671.

The punishment of water, a kind of death crueller than the rest, I, 308. Penitents not only elude eternal punishments but storm them by temporal affliction, I, 1244.

The reckoning gestures of the fingers, I, 587.

Susanna was relieved at the trial, II, 81.

Unchaste suspicions are to be guarded against in every way, I, 1331.

To endure to the end is nothing other than to suffer to the end, II, 139.

Nortia, goddess of the city of Sutrium, I, 421, 596. The Venetian shoemakers' shops, II, 1046.

No god of the gentiles more fortunate than Sulla, I, 337. His most splendid dishes, II, 706.

The Syllogisms of Apelles, II, 71.

Symbol (Creed). See Faith, Sacrament. God grants the symbol of death by necessity, I, 1238.

The synagogues of the Jews, fountains of persecutions, II, 143.

The synaxes of Christians, how holy, I, 468 ff. On what day they were held, I, 371, 579; II, 79. They came together into heaven [sic], so that, as with a band formed, they might besiege God with prayers, I, 468 ff. In the synaxes they prayed and read the sacred Scriptures, ibid. Exhortations, rebukes and divine censure took place, I, 469. Approved elders presided, ibid. Contributions offered in them and kept in a chest, I, 470. To which of the needy distributed, ibid. How modest and frugal the supper in the synaxes, I, 477. Water for the hands, lights, hymns, prayer and conversation, ibid. With what shamelessness the heathen tried to defame these synaxes, I, 478.

The Corinthians with Archias wall Syracuse, II, 1036.

Syrmium, a city, I, 425.

Goddess of the Syrians, Atagartes, I, 418, 596.

The syzygies of the Valentinians, II, 68.

T

Greek T, the figure of the cross, II, 353.

Tablets of births, of betrothals and of marriages, II, 906. The tablet of condemnation, I, 279.

Taverns, how numerous at Rome, I, 452.

To play at the board, II, 768.

Record-keepers, I, 474.

Tacitus, most garrulous of lies, I, 364. Why and how falsely he said that an image of an ass was consecrated by the Jews, I, 364.

Retaliation is forbidden, II, 395 f.

Tallus. See Thallus.

Tarentium, a town, II, 1020.

Fire from its own mountain poured over the Tarpeians, or Pompeians, [as] a city, I, 485, 571. The Tarpeian games, I, 637.

Tatian the heretic, disciple of Justin Martyr, II, 72, 974. He savours wholly of Valentinus, 72.

Tatius discovered Cloacina, II, 266.

The figure of the bull concerning Christ, II, 626.

Fables about bulls, I, 317.

The Telmessians make void no dreams; they blame the weakness of the interpretation, II, 727.

The measure of rashness is the witness of fear, I, 1241.

There were once no temples of the gods among the Romans, I, 430. Founded to emperors living or dead, I, 347. Guarded by watches of the imperial soldiers, I, 438 f.; II, 92. The gentiles worshipped their panelled ceilings, I, 418. Laurel and lamps hung on their doors, I, 458 f., 684. They were shaded by trees, I, 315. The heathen could not enter their temples unless a fee was paid for the ground of the temple, for access to the shrine, and for offerings, I, 346 f., 493 f., 574. Who complained that their offerings were being diminished, I, 494; and the revenues diminished, because Christians did not frequent them, I, 493 f. How deserted, I, 306, 494 f. Defiled by pandering and adulteries, I, 373. The heathen despoiled their temples and swore by them, I, 699. Christians were not permitted to care for them, I, 687. Nor did they know them even by day, I, 363. The servant of God may approach them without danger to discipline, when a simple cause presses, II, 640. Christ the catholic temple of God, in which God is worshipped, II, 351.

Time, the arbiter and mover of beginning and end, II, 255. Times are fitted together by days, months and years, II, 453. Whence the reckoning of times arose, II, 287. God ordained the changes of the times, I, 608. Time reveals all things, I, 310. All things await time, II, 890. Every earlier thing has furnished beforehand a norm for the later, II, 256.

Darkness is visible to man, II, 222.

The material of temptation must lie beneath in some thing, II, 766. Temptation is preceded by a question arising from doubt, ibid. Temptations follow after baptism, I, 1225 f. No way is to be opened to them, I, 1318 f. By the conflict of flesh and spirit we have built defences beforehand against the temptations to follow, I, 1223. Prayer repels temptations, I, 1196.

The earth was a virgin, not yet pressed by labour, from which we receive that man was made by God into a living soul, II, 782. Whether the earth that was made existed [already], a great question, II, 222, 1034. It is the matrix of our flesh, II, 262. It is a place of deposit for seeds to be laid there and recovered thence, II, 872. Why it was cursed, II, 832. The world changed in form in the Flood, II, 1033. See Flood. And even now it changes its aspects locally, when the site is damaged, II, 1033. Two earths are set forth in the Holy Scriptures, which they are, II, 219. The land of promise is the possession of eternal life, II, 622. The holy land is to be interpreted as the Lord's flesh, II, 833. The truly holy land, through the indwelling of the Holy Spirit, ibid. Signs of an earthly origin, II, 771. How the loss of earthly things is to be borne, I, 1260.

Tertullian, born at Carthage in Africa, II, 1032. He sucked in the false superstitions of the heathen with his milk, I, 378, 1227. He took delight in the profane shows, I, 652. He fell into the shameful vices of the flesh, II, 881. He called himself a sinner of every mark, I, 1224, 1233, 1248. Having put on the philosophers' cloak, he withdrew from the tumult of affairs, I, 1047. He also wrote in Greek, I, 1216. He admits that he took from Irenaeus, II, 548. In the person of Christ he addresses the heretics ironically, II, 60.

A pot made from clay is no longer clay, II, 776.

The Old Testament is buried in Christ, II, 975. The departure of the Old, and the succession of the New, II, 115. The New Testament had to be sealed on that platform on which the Old had been written, II, 414. See Law, Scripture.

Thales of Miletus, chief of the natural philosophers, I, 383, 389. While scanning the heavens he fell into a well, II, 656. He said the soul consists of water, II, 653. His answer to Croesus inquiring about the gods, I, 592.

Thallus, I, 330, 385, 386, 402.

Tamar, adorned, prostituted herself, II, 1330.

The theatre properly the shrine of Venus, I, 642. The council-hall of unchastity, I, 649. The art of all turpitudes, ibid. Theatres rising up for the debauching of morals, I, 2997. How obscene and abominable, I, 301, 638 f.; II, 993. People attended them in cloaks, I, 301. They were seen neither alone nor bare, ibid. Their prohibition derives from the prohibition of unchastity, I, 650. In the theatre nothing is approved but what is not approved elsewhere, I, 649. A woman who had gone to the theatre came back with a demon, I, 657. Theatres were once bare and without a roof, I, 301, 302.

It is related that people are born dull and brutish at Thebes, II, 683.

The example of Thecla wrongly ascribed to Paul, I, 1219.

No god of the gentiles more famous in military glory than Themistocles, I, 336.

Theodotus, the Byzantine heretic, said that Christ was not God but a mere man, II, 72.

Theodotus, another heretic, also denied the divinity of Christ, II, 72.

Theopompus, II, 220, 725. See Thrasymedes.

Theotimus, a heretic, laboured much about the figures of the Law, II, 546.

The storehouse of the divine treasure, II, 857.

Theopompus relates that Thrasymedes never dreamed, II, 725, 733.

An incense-seller, a Christian, made his house a storeroom for the demon, I, 677.

Christians burned incense, but not in the way the heathen did, II, 90. They used incense even at burials, I, 495. See Sabaean.

In Tiberius's time the Christian name entered the world, I, 290. Tiberius wished to enrol Christ among the gods, I, 290. He threatened danger to the accusers of the Christians, I, 291. He forbade infants to be sacrificed to Saturn, I, 314. He reigned twenty-two years, seven months, twenty days, II, 615. From Tiberius to Antoninus there are about a hundred and fifteen years and half a year, with half a month, II, 267.

Timaeus, a writer, I, 636.

Timidity persuades to everything, II, 118.

There is no just fear of a doubtful danger, II, 823. The origin of fear, knowledge, I, 588. Its matter, way, severity, judgement, vengeance, condemnation, II, 373. Fear is the foundation of salvation, I, 1318. Man's fear is God's honour, I, 1241. It contributes to good, not to evil, II, 299. Some sin through fear, I, 1236. Presumption, the hindrance of fear, I, 1318. Nothing overturns fear like contumacy, I, 1235.

The plain toga, I, 665. The white toga, I, 688. It is "of manhood" by name, I, 685. Its description, II, 1046. Who used it, I, 685. It passed from the Pelasgians to the Lydians, from the Lydians to the Romans, from the Romans to the Carthaginians, II, 1031. Togas have harmed the state more than breastplates, 1048.

Thunders are signs of the impending wrath of God, I, 701.

In many points of discipline tradition is put forward as the originator, custom as the confirmer and faith as the observer, II, 80. In many disciplines of the Church no authority of the Scriptures is found, ibid. Unwritten tradition can be defended in observance if it is confirmed by custom, II, 81. Where law is lacking, tradition gives custom its usage, ibid. Reason pleads for tradition, II, 80. What is found as one among many is not error but tradition, II, 40. Where the true faith is, there is the truth of the Christian traditions, II, 31. Our doctrine is reckoned from the tradition of the Apostles, II, 33 f. That is handed down by the Apostles which has been held sacrosanct in the churches of the apostles, II, 270. Whether they handed down all things, II, 37 f. The apostolic tradition suffered nothing in its own time concerning the rule of God, II, 270. Obedience is owed to tradition, II, 80; even unwritten, II, 81. If you are a Christian, hold what has been handed down, II, 755. The Christian believes what has been handed down, II, 745. See Observances.

Tragedies and comedies are the authors of lusts and crimes, bloody and wanton, impious and prodigal, I, 650. See Theatre.

The emperor Trajan condemns and acquits the Christians, I, 373. His ruling on the Christians full of confusion, ibid.

Transfiguration is the destruction of the former [state], II, 197.

Transgression, the cause of perdition, II, 842.

The customary migrations of peoples, II, 700.

God's tribunal requires the whole man, I, 883. See Judgement.

The Trinity of Persons, of the Father, and of the Son, and of the Holy Spirit, is most vigorously defended, II, 156 f. All the Scriptures show the distinction and demonstration of the Trinity, II, 166. The Trinity, weighed by reason, establishes the truth, II, 158. The Trinity, running down from the Father through linked and connected degrees, both in no way clashes with the monarchy and protects the state of the economy, II, 164. In the Trinity the unity is disposed, three not in state but in degree; not in substance but in form; nor in power but in aspect; yet of one substance and of one power, II, 157. See Son, Father, Holy Spirit, Unity.

The Valentinian trinity, II, 49, 684.

Triptolemus mentioned, II, 238.

The Trojans' oracle of Sarpedon, II, 730.

Trochilus of Argos, inventor of the chariot, I, 641.

The oracle of Trophonius in Boeotia, I, 404; II, 730.

Minerva's ladle, I, 344.

The tunics of the Carthaginians, II, 103⟨1⟩.

The columns of Tutelina, from the guarding of the crops, I, 639.

Tutunus, a god, I, 601.

Typhon, II, 747.

The Tyrians were shod with gold, II, 1043.

Tyrrhenus, leader of the Lydians into Etruria, I, 636.

U

How the breasts flow, II, 787. See Milk, Womb.

Revenge seems a solace of pain, I, 1264. The lust of revenge, the highest goad of impatience, ibid. It serves the business either of glory or of malice, ibid. We cannot govern the measure of revenge through impatience of pain, I, 1266. Revenge forbidden, II, 395. Before God it is convicted of malignity, I, 1264. By fear of revenge all iniquity is reined in, II, 395.

The blessed anointing after Baptism, from the ancient discipline, I, 1206. The flesh is anointed that the soul may be consecrated, II, 806. The anointing runs bodily upon us, but profits spiritually, I, 1027.

The Law ordains that the anointing of the royal chrism may not be made in captivity, II, 634. The anointing of athletes in the sun, II, 618.

That is unique and singular to which nothing is equalled, II, 201.

The unity, deriving the trinity from itself, is not destroyed by it but administered, II, 138. The unity of the Church is established, II, 32. A unity irrationally gathered makes heresy, II, 1†8.

Everything that is once is one, II, 922. What is not one is number, ibid.

Cities now as great as huts once were, II, 700. See City.

The Bear stars in the north, II, 143.

Usury is the excess of interest, II, 398.

At Utica, an eclipse of the sun, I, 701.

The heathen shared their wives, I, 472. Which is forbidden to Christians, ibid. How a plurality of wives was permitted to the patriarchs, I, 1227. See Marriage, Nuptials.

V

Woe, a cry of imprecation and threat, II, 462. Christ's woe in the Gospel is expounded, II, 392 f. Woe to the pregnant and nursing far heavier and more bitter in the shaking of the whole world than in the devastation of Judaea, II, 952.

Valentia, goddess of the people of Ocriculum, I, 421.

Valentinus, where, when and how he lived, II, 42. He had hoped for the episcopate, being able both in talent and in eloquence, II, 546. He was a Platonist, II, 21, 42, 786. Fellow-pupil of Apelles, II, 754. Valentinus and Marcion are compared, II, 52. He was more honourable and more liberal than Marcion, II, 251. That heretic introduced many fables, II, 67. He is an adulterer of the truth, II, 43. His heresy, II, 68, 779. His monstrous names, II, 141. His Aeons, II, 19, 46, 68, 251, 551 f., 636. The genealogies of the Aeons, II, 551. He scatters his Aeons, and draws the fault of one Aeon into the origin of God the Creator, 11, 47, 379. Valentinus's swarm stuffed the seed of Sophia into the soul, II, 686. He denies the resurrection, II, 46. His error concerning Christ, II, 69. He devised matter to suit the Scripture, II, 52. He expounds the New Testament otherwise and doubtless emends it, II, 43.

The Valentinians are censured, II, 51 f. Their origin, II, 546. When they crept forth, II, 545. The first four-horse team of their faction is defended, the matrix and origin of all, II, 552. Their heretical seeds, II, 678, and initiation, II, 540. They are allowed what Valentinus was, II, 58. They care for nothing more than to conceal what they preach, II, 558. They have an art by which they persuade before they teach, II, 543. They affirm that the resurrection has already taken place, II, 46.

How great the learning of Varro, I, 587. He traces the origin of the gods to Jupiter, Juno and Minerva, I, 601. He devised a threefold kind of gods, the natural, the mystical and the national, I, 387. He divided the gods of the Romans into uncertain, certain and select, I, 397. He dreamed that they are living beings moved of themselves, I, 590. He introduced three hundred Jupiters, I, 355 f., 576. He interprets "games" from "play", I, 638.

Varsutina, goddess of the Moors, I, 396.

Vessels for eating and drinking of bronze, II, 1310.

The flesh is called a vessel by reason of its capacity, II, 716.

Why God marked out the care of the Jews' vessels in every manner, II, 306.

Demons delighted in the most filthy tongues of the seers, I, 415.

The Christians paid the revenues with the utmost good faith, and with greater care than the gentiles, I, 494. With what tricks and lies these defrauded them, ibid. f.

Vedius Pollio used to throw slaves to lampreys to be attacked, II, 1048.

The veil, the habit of a virgin dedicated to God, II, 893. Every exposure of a good virgin is a suffering of violation, II, 892. It ought

to be shaded, a face so dangerous, II, 899. The virgin takes refuge in the veil of the head as in a helmet, as in a shield, II, 910. The measure of the veil was revealed to a certain Montanist sister, II, 912. The women of Carthage were so veiled that they were neither bare nor covered, II, 912. The heathen Arabian women cover the whole face, leaving only one eye free, ibid. See Virgin.

Venetian shoemakers' shops, II, 1046.

Pardon is easy for difficult things, I, 1289.

Venilia, a goddess, I, 600.

Why the private parts adjoin the belly, II, 953.

The difference between wind and breeze, II, 295.

Venus, wounded, I, 351. Judged by a shepherd, I, 359 f. And the myrtle sacred [to her], II, 94. Venus, mother of Aeneas, ibid.

Word. See Speech.

Nothing is to be set before the Word of God, II, 405. The administration of the Word of God in the church, II, 329; among the heretics, II, 57. B.

The inner human word, I, 160.

Words savour not by sound alone but also by sense, II, 136.

Truth, an aeon of Valentinus, II, 552 ff. In all things truth goes before the image, II, 41. It must needs precede the false, II, 368. What the rule of truth is, I, 519. The testimony of the truth holding the primacy everywhere, II, 48. Its integrity, what it is, I, 653. The Christian the restorer and guardian of truth, I, 514. Where God is not, neither is there any truth, II, 58. To no one is truth discovered without God, II, 647. Christ named Himself the Truth, not custom, II, 889. Nothing true in those who do not know God, the ruler and master of truth, I, 1316. Among the heathen truth was condemned in all past time, I, 563. They have no fullness of truth, because neither have they God, the teacher of truth, I, 653. It does not want antiquity, II, 697. Where truth is to be sought, II, 31, 48. How delightful its revelation, I, 659. It befits truth to laugh, because it is joyful, to make sport of its rivals, because it is secure, II, 550. By the wedge of truth every heresy is beaten out, II, 270. The enemies of the Lord are to be conquered by the simplicity of truth, not by curiosity, II, 310. It blushes at nothing except only being hidden, II, 545. It lies open to falsehood, II, 258. It is loved with few, II, 982. The ready virtue of truth loves few, II, 319. It befits truth to use all its strength, not as one labouring, II, 322. Great distance between opinion and truth, I, 565. Truth is always hated, I, 354. Men prefer not to know it, because they already hate it, I, 361. All things against the truth have been built from the truth itself, the spirits of error working that rivalry, I, 519. The devil at times affected the truth, II, 154.

That is truer which is earlier, that earlier which is from the beginning, II, 248, 366. Whatever is first is true, whatever is later is adulterate, II, 157.

In springtime the soul is more at rest, II, 752.

The emperor Verus passed no law against the Christians, I, 297.

The emperor Vespasian, in the first year of his reign, subdued the Jews, II, 616. He passed no law against the Christians, I, 297. He reigned eleven years, II, 616.

Vespronius Candidus dismissed a Christian as a citizen to give satisfaction to his own people, I, 703.

They interpreted Vesta as fire, II, 261.

The virginity of the Vestals, II, 953. They fed the perpetual fire, I, 1284.

The forecourts of the Romans were lit with the brightest and tallest lamps, I, 459.

The making of clothes, II, 1039.

Each person has his own dress, as much for daily use as for honour and rank, I, 687. Consideration of wealth or of birth or of rank permits showy clothes, I, 1326. Purple and bronze-coloured clothes do not please God, I, 1312. No dress is unlawful in itself except one assigned to an unlawful act, I, 691. With the word (language) the dress comes in, II, 1039. Necessity and display have put forth the various forms of clothing, ibid. To change its aspect is the customary office of the whole of nature, II, 1032. Garments bordered, palm-embroidered, robes of state, broad-striped, fasces, I, 687 f. Idols too were clothed in these, ibid. The clothes of the Carthaginians, what they once were, II, 1030, 1031. Women's clothes, what they once were, II, 911. The dress of matrons and of harlots was different, I, 301. Afterwards indistinguishable, ibid. For girls the stola, for boys the bordered garment, I, 688. See Cloak.

The allegory of garments in the Scriptures, II, 834.

To be clothed with the Holy Spirit, what it is, II, 50.

Mount Vesuvius, ever burning, an image of hell, I, 527.

To prepare the way of the Lord, what it is, I, 1213.

Human victims, II, 136. See Heathen, Mercury, Saturn.

Victory, goddess of the gentiles, and what her likeness is, I, 366 f., 379.

Victorinus, a heretic, II, 74.

To see and to be seen belong to the same lust, II, 891.

Widowhood is praised, I, 1286; II, 806 f., 928 f., 932 f. For widowhood signed over to God nothing is necessary but to persevere, ibid. The priesthood of widowhood, ibid. A virgin widow, a monstrosity, II, 902. See Virginity.

Viduus, or Vidius, the god who widows the soul of the body, I, 606.

Vigellius Saturninus, who first drove the sword against the Christians, lost his sight, I, 702.

Patience the awaiter of vengeance, how, II, 395. See Revenge.

The use of wine, why once forbidden to women, I, 302. Kinsmen gave them a kiss to test whether they had drunk wine, I, 303. Through drunkenness women slip in every kind of evil, I, 1288. The Romans secured wine-cellars with wax and seal, I, 303.

The Apostle scorned the viper's bite, II, 122.

Virginity, a sacrifice pleasing to God, II, 806. It stands by grace, but continence by virtue, I, 1287; II, 903, 915. True virginity, whole and pure, fears nothing more than itself, II, 910. It will not bear even the eyes of women; it has other eyes itself, ibid. Virginity forced and unwilling commits shameful deeds, II, 909. Ostentatious virginity, II, 892. Its dangers, II, 909. Why virginity and continence are to be preferred to marriage, ibid. Very many Christians once kept virginity, I, 327. See Continence.

The virgin may be held happier, but the widow more laborious, I, 1287. The praise of virgins, I, 1280. The Apostle willed that the virgin be understood in "woman", II, 900. Virgins must be veiled, I, 1184; II, 888 ff. The exposure of a good virgin is a suffering of violation, II, 892. The Corinthians once veiled their virgins, II, 901. See Veil. Many churches throughout Greece keep their virgins hidden, II, 890. The virgins of men vie against the virgins of God, II, 892. A virgin given to Christ, violated by heretics, II, 59. Virgins of both sexes among the heathen, II, 928 f., 953.

Virtue is built up by hardness, destroyed by softness, I, 624.

Visceratio, a distribution of meat which used to be made either at a solemn sacrifice or at the funeral of some eminent person, II, 331, 640.

How sight is deceived, II, 674. See Eye, To see.

Visidianus, god of the people of Narnia, I, 420.

Life, an aeon of the Valentinian body, II, 553. Life, the conjunction of body and soul, II, 695. Life [begins] from the same point as the soul, ibid. We acknowledge life from conception, ibid. Worldly life, what it is, II, 861. Christ the inviter to eternal life, not long life, II, 424.

God the craftsman tempered the vital parts proper to all living creatures according to the disposition of each kind, II, 662.

Vitellius reigned eight months and ten days, II, 616. His commentaries, II, 728.

The vine, still tender and immature, yet already understanding its own work and wishing to cling to something on which it may rest and lean and so grow, without reed, without stake, if it touches anything will of its own accord wind round it, and indeed more vigorously; it hastens to be secure, II, 681.

The order of vices according to the arrangement of the members, II, 953.

Vitumnus, a god, I, 600.

Voleta, a goddess, I, 600.

Volsinii, or Vulsinii, the Volsinians, I, 487, 571. Fire from heaven poured over them, ibid. Their goddess Nortia, I, 421.

Volumnus, a god, I, 600.

The will, free and forced, II, 917. Will that is without the goad of concupiscence, II, 276. The will of God, hidden and manifest, II, 917. How one should speak of it, II, 925. The will of God is to be pondered deeply and earnestly, what He wills even in secret, II, 916 f. It is not of a good and solid faith to refer all things to the will of God in such a way that we do not understand that there is something in ourselves, II, 915 ff. Every sin will be excused if we contend that nothing happens in us without God's will, II, 915. How much concerning the evil [will], ibid. Not everything that God permits proceeds from His pure and entire will, II, 917. See Permission.

Volupta, a goddess, I, 600.

No pleasure greater than disdain of pleasure itself, I, 659. Pleasure to be shunned by Christians, I, 659. Their pleasure, what it is, I, 659 ff. Where there is pleasure, there is also zeal, through which pleasure has its savour, I, 647. The philosophers gave the name of pleasure to quiet and tranquillity, I, 659.

The vow of continence, II, 905.

Vulcan the smith, I, 574.

The mountains of Vulcan, figures of the eternal fire, I, 1247.