manner shalt thou do with his ass, and so shalt thou do with his raiment, and so shalt thou do with all lost thing of thy brother's, which he hath lost, and thou mayest find." Thus much in Deuteronomy. And in the book of Exodus it is said, with reference not only to the case of finding what is a friend's, but also of finding what is an enemy's: "Thou shalt surely bring them back to the house of their master again.' "2 And if it is not lawful to aggrandize oneself at the expense of another, whether he be brother or enemy, even in the time of peace, when he is living at his ease and delicately, and without concern as to his property, how much more must it be the case when one is met by adversity, and is fleeing from his enemies, and has had to abandon his possessions by force of circumstances!

CANON V.

But others deceive themselves by fancying that they can retain the property of others which they may have found as an equivalent for their own property which they have lost. In this way verily, just as the Boradi and Goths brought the havoc of war on them, they make themselves Boradi and Goths to others. Accordingly we have sent to you our brother and comrade in old age, Euphrosynus, with this view, that he may deal with you in accordance with our model here, and teach you against whom you ought to admit accusations (ὧν δεῖ τὰς κατηγορίας προσίεσθαι), and whom you ought to exclude from your prayers.

CANON VI.

Concerning those who forcibly detain captives (who have escaped) from the barbarians. Moreover, it has been reported to us that a thing has happened in your country which is surely incredible, and which, if done at all, is altogether the work of unbelievers, and impious men, and men who know not the very name of the Lord; to wit, that some have gone to such a pitch of cruelty and inhumanity, as to be detaining by force certain captives who have made their escape. Dis

1 Deut. xxii. 1-3.

2 Ex. xxiii. 4.

с

patch ye commissioners into the country, lest the thunderbolts of heaven fall all too surely upon those who perpetrate such deeds.

CANON VII.

Concerning those who have been enrolled among the barbarians, and who have dared to do certain monstrous things against those of the same race with themselves. Now, as regards those who have been enrolled among the barbarians, and have accompanied them in their irruption in a state of captivity, and who, forgetting that they were from Pontus, and Christians, have become such thorough barbarians, as even to put those of their own race to death. by the gibbet (úλ) or strangulation, and to show their roads or houses to the barbarians, who else would have been ignorant of them, it is necessary for you to debar such persons even from being auditors in the public congregations (åkρoáσews), until some common decision about them is come to by the saints assembled in council, and by the Holy Spirit antecedently to them.

CANON VIII.

Concerning those who have been so audacious as to invade the houses of others in the inroad of the barbarians. Now those who have been so audacious as to invade the houses of others, if they have once been put on their trial and convicted, ought not to be deemed fit even to be hearers in the public congregation. But if they have declared themselves and made restitution, they should be placed in the rank of the repentant (τῶν ὑποστρεφόντων).

CANON IX.

Concerning those who have found in the open field or in private houses property left behind them by the barbarians. Now, those who have found in the open field or in their own houses anything left behind them by the barbarians, if they have once been put on their trial and convicted, ought to fall under the same class of the repentant. But if they have

declared themselves and made restitution, they ought to be deemed fit for the privilege of prayer.

CANON X.

And they who keep the commandment ought to keep it without any sordid covetousness, demanding neither recompense (unvurpa, the price of information), nor reward (o@orpa, the reward for bringing back a runaway slave), nor fee (eйperpa, the reward of discovery), nor anything else that bears the name of acknowledgment.

CANON XI.

Weeping (pookλavois, penance) takes place without the gate of the oratory; and the offender standing there ought to implore the faithful as they enter to offer up prayer on his behalf. Waiting on the word (aκpóaois), again, takes place within the gate in the porch (ev To váρoŋki), where the offender ought to stand until the catechumens (come in), and thereafter he should go forth. For let him hear the Scriptures and doctrine, it is said, and then be put forth, and reckoned unfit for the privilege of prayer. Submission, again (TOTTWOIS), is that one stand within the gate of the temple, and go forth along with the catechumens. Restoration

(aúσTaois) is that one be associated with the faithful, and go not forth with the catechumens; and last of all comes the participation in the holy ordinances (άyiaoμátwv).1

1 There are scholia in Latin by Theodorus Balsamon and Joannes Zonaras on these canons. The note of the former on this last canon may be cited :-The present saint has defined shortly five several positions for the penitent; but he has not indicated either the times appointed for their exercise, or the sins for which penance is determined. Basil the Great, again, has handed down to us an accurate account of these things in his canonical epistles. Yet he, too, has referred to episcopal decision the matter of recovery through penalties.

THE ORATION AND PANEGYRIC ADDRESSED
TO ORIGEN,

DELIVERED BY GREGORY THAUMATURGUS IN THE PALESTINIAN CÆSAREIA,
WHEN ABOUT TO LEAVE FOR HIS OWN COUNTRY, AFTER MANY YEARS'
INSTRUCTION UNDER THAT TEACHER.

(Gallandi, Opera, p. 413.)

INDEX TO THE CHAPTERS OF THE ORATION AND
PANEGYRIC.

1. For eight years Gregory has given up the practice of oratory, being
busied with the study chiefly of Roman law and the Latin
language.

2. He essays to speak of the well-nigh divine endowments of Origen
in his presence, into whose hands he avows himself to have been
led in a way beyond all his expectation.

3. He is stimulated to speak of him by the longing of a grateful mind.
To the utmost of his ability he thinks he ought to thank him.
From God are the beginnings of all blessings; and to Him ade-
quate thanks cannot be returned.

4. The Son alone knows how to praise the Father worthily. In Christ
and by Christ our thanksgivings ought to be rendered to the
Father. Gregory also gives thanks to his guardian angel, because
he was conducted by him to Origen.

5. Here Gregory interweaves the narrative of his former life. His
birth of heathen parents is stated. In the fourteenth year of his
age he loses his father. He is dedicated to the study of eloquence
and law. By a wonderful leading of Providence, he is brought to
Origen.

6. The arts by which Origen studies to keep Gregory and his brother
Athenodorus with him, although it was almost against their will;
and the love by which both are taken captive. Of philosophy,
the foundation of piety. With the view of giving himself therefore
wholly to that study, Gregory is willing to give up fatherland,
parents, the pursuit of law, and every other discipline. Of the
soul as the free principle. The nobler part does not desire to be
united with the inferior, but the inferior with the nobler.

7. The wonderful skill with which Origen prepares Gregory and Athenodorus for philosophy. The intellect of each is exercised first in logic, and the mere attention to words is contemned.

8. Then in due succession he instructs them in physics, geometry, and

astronomy.

9. But he imbues their minds, above all, with ethical science; and he does not confine himself to discoursing on the virtues in word, but he rather confirms his teaching by his acts.

10. Hence the mere word-sages are confuted, who say and yet act not. 11. Origen is the first and the only one that exhorts Gregory to add to his acquirements the study of philosophy, and offers him in a certain manner an example in himself. Of justice, prudence,

temperance, and fortitude. The maxim, Know thyself.

12. Gregory disallows any attainment of the virtues on his part. Piety is both the beginning and the end, and thus it is the parent of all the virtues.

13. The method which Origen used in his theological and metaphysical instructions. He commends the study of all writers, the atheistic alone excepted. The marvellous power of persuasion in speech. The facility of the mind in giving its assent.

14. Whence the contentions of philosophers have sprung. Against those who catch at everything that meets them, and give it credence, and cling to it. Origen was in the habit of carefully reading and explaining the books of the heathen to his disciples.

15. The case of divine matters. Only God and His prophets are to be heard in these. The prophets and their auditors are acted on by the same afflatus. Origen's excellence in the interpretation of Scripture.

16. Gregory laments his departure under a threefold comparison; likening it to Adam's departure out of paradise, to the prodigal son's abandonment of his father's house, and to the deportation of the Jews into Babylon.

17. Gregory consoles himself.

18. Peroration, and apology for the oration.

19. Apostrophe to Origen, and therewith the leave-taking, and the urgent utterance of prayer.

A

N excellent' thing has silence proved itself in many another person on many an occasion, and at present it befits myself, too, most especially, who with or without purpose may keep the door of my lips, and feel constrained to be silent. For I am unpractised and unskilled in those beautiful and

2

1 καλόν, for which Hoeschelius has ἀγαθόν.

2 ἄπειρος, for which Hoeschelius has ανάσκητος.