| 565 В сборнике рассуждений и высказываний, изданном под заглавием «Христианство бросает вызов вселенной: международная конференция атеистов и теистов», Говард Ки и Роберт Прайс представляли скептически настроенную сторону в дискуссии о Новом Завете. Их оппонентами были евангелисты Е. Ел Эллис и Р. Т. Франс. Конференция проходила в Далласе, Техас, 7–10 февраля 1985 года. Выше упомянутая дискуссия имела место 9 февраля. 566 Ричард Свибурн объясняет, что это обычный компонент понятия «чудо», см. Swinburne, The Concept of Miracle (New York: Macmillan and St. Martin " s Press, 1970), pp. 7–10. 568 Мы уже отмечали выше, что этот текст несет некоторую дополнительную информацию, помогающую глубже понять самосознание Иисусом Его Сущности. 569 Bultmann, Theology of the New Testament, Vol. I, p. 129; Fuller, Foundations of New Testament Christology, pp. 208, 248–249; Cullmann, Chapter 11; Raymond E. Brown, Jesus – God and Man (Milwaukee: The Bruce Publishing company, 1967), Chapter One. 570 Royce Gordon Gruenler, New Approaches to Jesus and the Gospels: A Phenomenological and Exegetical Study of Synoptic Christology (Grand Rapids: Baker Book House, 1982). Грунлер замечает, что в данном случае даже Евангелие от Иоанна не является исключением. В этом Евангелии Иисус не высказывает ничего, что противоречило бы известному из Его прямых утверждений, о которых кратко сказано выше. 571 Мы не обсуждали эту тему в данной главе, но она заслуживает некоторого внимания. Одним из свидетельств Иисуса был Его характер и образ жизни. См. Norman L. Geisler, Christian Apologetics, pp. 344–345. Об этом же говорится на стр. 344: Если кто-либо будет вести безгрешную жизнь, как бы тяжело это ни было, подобное вовсе не будет означать, что этот человек – Бог. Но если кто-то называет себя Богом и при этом ведет безгрешный образ жизни, это уже совсем другое дело. 572 См. Gary R. Habermas, «Resurrection Claims in Non-Christian Religions,» Religious Studies, Volume 25, pp. 167–177. 574 См. Habermas and Moreland, Immortality, Chapter 9 and Habermas, The Resurrection of Jesus: An Apologetic, Chapters 4–5. |
| 321 Idem, 19.49.1–4. The same passage is quoted elsewhere in Palamas’ works: e.g., Divine Energies 21 (ps 2:112.9–15), dob 20 (ps 2:183.1–9), Ep Daniel Ainos 7 (ps 2:380.27–381.8). 332 Unidentified. Although this is given in the form of a direct quotation, Palamas may simply be summarizing the Akindynist. 336 Idem. The Chrysostom passage quoted in this chapter was much favoured by Palamas: see ca 2.16.78 (ps 3:141.4–11) and 5.24.97 (361.21–27; 362.6–8); Ep Athanasius 22 (ps 2:433); Ep Symeon 10 (ps 2:405). 352 This inscription is discussed at length by H. D. Saffrey. «ΑΓΕΩΜΕΤΡΗΤΟΣ ΜΗΔΕΙΣ ΕΙΣΙΤΩ: Une inscription légendaire,» Revue des études grecques 81 (1968) 67–87. 360 Gregory of Nyssa, Contra Eunomium 1 (12), pg 45:1105c-1108b – ed. Jaeger, 1:396–397 (Wis 13.5). 363 Ibid., dn 2.11, pg 3:652a. These three texts come up for discussion several times in Palamas, Union: e.g., 2 (ps 2:69.24–70.2), 27 (ps 2:88.1–5), 31 (ps 2:92.13–16). 376 John Chrysostom, Homilia in Ioannem 30.2, pg 59:174. This is one of the most frequently quoted texts of Chrysostom in the writings of Palamas. 378 Cyril of Alexandria, Thesaurus 18, pg 75:312c. The discussion in c. 96 is similar to that in Palamas, Ep Gabras 16 (ps 2:342–344). 380 Pseudo-Dionysius, dn 5.1, pg 3:816b. Throughout this chapter Palamas relies heavily on Pseudo-Dionysian vocabulary. 398 Pseudo-Athanasius, Sermo in annuntiationem deiparae 2–3, pg 28:920bc; cf. Palamas, Ep Athanasios Kyzikos 5 (ps 2:415.13–16, 22–24). 402 Cyril of Alexandria, Thesaurus 14, pg 75:233b. Note that the Migne text reads: ο γρ ν τ δχεσθαι τ εναι, λλ ν κα πρχων πρτερον δχεται τι. 416 Cf. Porphyry, Isagoge, cag 4.1, p. 12.24–26; John Damascene, Dialectica 5 (13):1–2, ed. Kotter (pts 7), p. 82. 419 John Damascene, and not Gregory Nazianzen, describes the energy as κνησιν θεο (see note below). 430 Palamas produced a lengthy discussion of the energy as συμβεβηχς πως in ca 6.21 (ps 3:443–446). 431 This is the classic formula of Cappadocian Trinitarian theology. See J.N.D. Kelly, Early Christian Doctrines, 5 th edition (London, 1977), p. 264. |
| 13 Anathema 11 of Constantinople II: Tanner (1990), 119. 14 Sherwood (1952), 3; see his full analysis of Amb. 7 in Sherwood (1955a), 72–222. 15 On Messalianism and the Macarian Homilies, see Stewart (1991). 16 See the footnote, ad loc. Other allusions to the Macarian Homilies can be found by consulting the index fontium in the editions of Maximus’ works in Corpus Christianorum. Series Graeca. See the Bibliography. 17 See, e.g., Amb. 20 (1236D-1241D) and Myst. 5 (672D-684A). 18 See, e.g., Amb. 19:1236C, Myst. prologue: 660B. 19 On Maximus’ understanding of religious experience, see Miquel (1966). 20 See des Places (1966), 9–10, citing Marrou (1943). 21 The quotation is from Century on Spiritual Knowledge 5 (des Places 1966 , 86) and concerns the meaning of thelesis: Opusc. 26:277C; Dialogue with Pyrrhus [Opusc. 28], 28:301 C. 22 See des Places (1966), 66–7, and also his article in Heinzer and Schonborn (1982), 29–35. 23 See Louth (1981), 125–31. 24 On Cappadocian thought see Otis (1958), and also, more recently but hardly as succinctly, Pelikan (1993). On the influence of the Cappadocians on Maximus, see G.C.Berthold in Heinzer and Schonborn, (1982), 51–9. 25 For a brief attempt to tackle this question see Louth (1993a). 26 See below, chapter 5 of the Introduction, and Amb. 41. 27 For more detail on Denys the Areopagite, see Louth (1989) and Rorem (1993). 28 See Suchla (1990), 1–91. 29 See Siddals (1983) and (1987). 30 See Louth (1986). 31 Translation from Luibheid (1987), 153f. 32 See the important paper: Gould (1989). 33 There has been considerable scholarly dispute about Maximus’ debt to the Areopagite; for further detail, see Louth (1993b). 34 See Amb. 71, below, and Andia (forthcoming). 3 MAXIMUS’ SPIRITUAL THEOLOGY 1 LP l. 97–106 (CCSG 23, pp. 32f.). 2 Psa. 44.3, quoted by Maximus in CT I.97 and Amb. 10.17:1128A, in reference to the transfigured Christ. 3 Bousset (1923), 304, cited by Sherwood (1955b), 235, n. 356. 4 For an introduction to Evagrius, see Louth (1981), 100–13; and for more on his influence among the Greek and the Syrians, see Guillaumont (1962). For Maximus’ attempt to correct Evagrian metaphysics, see below, chapter 5 of the Introduction. |
| Human D. J. Psalm 132 and its compositional context (s). 2017. P. 75. Иоанн Златоуст, святитель. Беседы на псалмы. Москва, 2003. С. 469-475. Разумовский Григорий, протоиерей . Объяснение священной книги Псалмов. Москва, 2002. С. 881. Генри М. Толкование книг Ветхого Завета. Псалмы. 2007. С. 576. Schreiner D. B. Double Entendre, Disguised Verbal Resistance, and the Composition of Psalm 132. 2018. P. 20-33. Хотя слово «место» () употребляется в Св. Писании более 400 раз в различных контекстах, ряд исследователей считает, что в версиях истории Девтерономиста и Хрониста оно указывает на храм, построенный Соломоном (см. 3Цар. 8:29, 30, 35; 2 Пар. 6:20, 21, 26, 40; 7:12, 15; Пс. 23:3; 26:8). См. Barbiero G. Psalm 132: A Prayer of «Solomon». 2013. P. 243. Knowles M. D. The flexible rhetoric of retelling: The choice of David in the texts of the psalms. 2005. P. 238. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 60. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 58. Слово «светильник» () напоминает «неугасимые лампады» семисвечника, которые священники поддерживали горящими в храме день и ночь (Исх. 27:20-24; Лев. 24:2-4). В литературе мудрости «светильник» служил метафорой для описания счастливой семейной жизни и продолжения рода. «Светить» означало жить, «угаснуть» – умереть (см. Прит. 13:9; 20:20; Иов 18:5-6; 21:17). Avioz M. The Davidic Covenant in 2 Samuel 7: Conditional or Unconditional? Munster, 2012. P. 50. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 65. Ibid. P. 53. Angel H. The Eternal Davidic Covenant in II Samuel Chapter 7 and Its Later Manifestations in the Bible. 2016. P. 85. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 61. Ibid. P. 87. Koehler L. and al. The Hebrew and Aramaic Lexicon of the Old Testament. Vol. 3. Leiden, 1996. P. 1034. Angel H. The Eternal Davidic Covenant in II Samuel Chapter 7 and Its Later Manifestations in the Bible. 2016. P. 87. |
| См.: Socrates Scholasticus. Historia ecclesiastica//TLG 2057.001. Book 5, chapter 6, line 5–7. Перевод на русский язык смотри: Сократ Схоластик. Церковная история. Книга V, глава 6 [Электронный ресурс]/URL: (дата обращения: 22.03.2021). См.: McGuckin J. Saint Gregory of Nazianzus... P. 236–237. Антиохийские соборы/[Э.Г.П.]//Православная энциклопедия/Под общ. ред. Патриарха Московского и всея Руси Алексия II. М.: Церковно-научный центр «Православная энциклопедия», 2001. Т. 2. С. 532. Согласно все тому же 14-му апостольскому правилу, где упоминается суд или решение (κρσει) многих епископов (πολλν πισκπων), т. е. по сути, Собор епископов, и 16-му правилу Антиохийского Собора, в котором занятие епископом другой кафедры возможно лишь исключительно с соизволения совершенного собора (συνδου τελεας). См.: Rhalles-Potles (1852). Σ. 18; Rhalles-Potles (1853). Σ. 154. Под этим термином понималась в широком смысле церковная традиция: и традиция веры, и традиция епископского служения, и преемство предстоятельства. См.: A Patristic Greek Lexicon/Ed. by G. W. H. Lampe. Oxford: Clarendon Press, 1982. P. 1017. Sozomenus. Historia ecclesiastica//TLG 2048.001. Book 7, chapter 7, section 8, line 1–3. Перевод на русский см.: Созомен Эрмий (Саламинский). Церковная история. СПб., 1851. С. 486. Сам свт. Григорий по крайне мере в двух местах автобиографических сочинений намекает на приглашение в Константинополь со стороны Собора епископов. См.: Gregorius Nazianzenus. De vita sua. 597; более рельефно в стихотворении «О себе самом и о епископах», где он называет две причины переезда в столицу: собрание пастырей и православный народ. См.: Gregorius Theologus. De seipso et de episcopis//PG 37. Col. 1172. См. уже упоминаемое нами толкование Вальсамона на 15-е правило Первого Вселенского Собора, а также толкование на 14-е апостольское правило прп. Никодима Святогорца: Rhalles-Potles (1852). Σ. 146–148; Πηδλιον... Σ. 27. Ср.: Правила Православной Церкви с толкованиями Никодима, епископа Далматинско-Истрийского/Отв. ред. и перев. свящ. М. Козлов, пред. прот. В. Цыпина: в 2 т. Издание Свято-Троицкой Сергиевой Лавры, 1996. Т. 1. С. 226. |
| 78 Cf. Gregory of Nyssa, Against Eunomius I.270, III.6.62 (Jaeger 1960 , 1. 105, 2.66) and frequently elsewhere in Gregory of Nyssa. 79 Cf. Luke 10:30–7. 80 Cf. Gen. 2:17 . 81 Eriugena distinguishes between speculatio and theoria–translated here ‘contemplation’ and ‘spiritual interpretation’. Theoria could well be translated ‘contemplation’, but it is the regular word in the Antiochene tradition for spiritual interpretation, and is used in that sense here. The eighteen spiritual interpretations seem to consist of ten numbered ones (in 31a), and the seven sections that follow (31b-h) plus the introduction to 31a. 82 Cf. 4 Kgd 2:11. 83 For time as number, see Aristotle, Physics 4.11. 84 Cf. Psa. 94:11; Heb. 3:16–4:1. 85 For this understanding of the relationship of time to eternity (derived from Plato’s metaphor of time as a ‘moving image of eternity’), see Plato, Timaeus 37D; Plotinus, Enneads III.7.2; Denys the Areopagite, Divine Names X.3. 86 Cf. Aristotle, On the Parts of Animals I.5. 87 This introduces the theme of the two modes of theology – apophatic and cataphatic – which continues through to section 31e (cf. above section 17, and also below Amb. 71) 88 Theourgiai: to be taken in the Christian sense, found in Denys the Areopagite, of ‘divine works’, rather than in its pagan meaning of ‘ritual ceremonies’. See Louth (1986). 89 The oneness and threeness of the Godhead: discussed below in section 43, and in Amb. 1. 90 Presumably the account of the Transfiguration. 91 Cf. Luke 9:31. 92 Cf. Luke 16:19–31. 93 This is borrowed, more or less word for word, from Nemesius, On human nature 43 (Morani 1987 , 129, ll. 6–14). 94 Omitting the two sections, 1173B-1176B, which are identical with Amb. 53 and Amb. 63. They are not found in this Difficulty in Eriugena nor are they found in Vat. gr. 1502 and other MSS: they are clearly out of place here. See Sherwood (1955a), 32. Sections 35–40 have many parallels with the early chapters of John Damascene’s Exposition of the Faith (chapters 3–5, 9, 11–13). |
| 15 For the affair of the Scythian monks, see Chadwick (1981), 185–8. 16 For the theological developments recounted in this paragraph, see, most recently, Grillmeier (1989). 17 Tanner (1990), I, 118. 18 See Meyendorff (1989), 270f. 19 For the rest of this chapter, see especially Meyendorff (1989), 333–80, and Murphy and Sherwood (1974), 133–260 (with translated documents: 303–22). 20 Theophanes, Chronicle (ed. C.de Boor, Leipzig, 1883–5), 330. 21 As Lackner notes: Lackner (1967), p. 287. 2 THE SOURCES OF MAXIMUS’ THEOLOGY 1 Balthasar (1961), 5. The quotation is from the 1816 preface to Coleridge’s poem ‘Christabel’ (The Poems of Samuel Taylor Coleridge, ed. E.H. Coleridge, Oxford, 1917, 214f.). I would like to acknowledge the help of my colleague at Goldsmiths’, Professor Chris Baldick, in tracking down this quotation. 2 Lemerle (1977), 251. 3 For further discussion of the genre of the century, see Balthasar (1961), 482–9. The genre was revived in seventeenth-century England in Thomas Traherne’s Centuries of Meditation. 4 There is a good discussion of this question of the genre of Maximus’ works, specifically in relation to QT, in Blowers (1991), 28–94. 5 On this see the first chapter of Pelikan (1974), 8–36, and also Louth (1993a). 6 On this understanding of the authority of councils, see most recently McGuckin (1994), 70f. 7 And remained so. Helen Waddell remarked long ago how she came to the Desert Fathers originally ‘in a plan I had of reading for myself, with a mind emptied, what the ordinary medieval student would have read, to find the kind of furniture his imagination lived among’: Waddell (1936), viii. 8 There is an English translation of the main Greek alphabetical collection: Ward (1975). 9 See the fundamental article: Viller (1930). 10 On this stage of the Origenist controversy: see Clark (1992). 11 For this later phase of Origenism, see Diekamp (1899), Sherwood (1955a), 72–92 and Guillaumont (1962). 12 For the text of the edict see Schwartz (1940), 189–214; the nine anathemas appended to the edict can also be found in Denzinger and Schonmetzer (1976), 403–11. |
| 181 Halkin, Un ermite des Balkans au XIVe siècle, p. 142, chapter 21, l. 6–8; Syrku, Monaha Grigorija itie prepodobnago Romila, p. 31, chapter 31. 182 Arhimandrit Leonid (L. Kavelin), Skazanie o svjatoj Afonskoj gore igumena russkago Pantelejmonova monastyrja Joakima i inyh svjatogorskih starcev (St Petersburg, 1882), pp. 26–7. 183 K. Ivanova – P. Mateji, ‘An Unknown Work of St Romil of Vidin (Ravanica)’, Palaeobulgarica, 17/4 (1993), 3–15. 185 Cf. Pavlikianov, ‘Saint Romylos of Vidin and his Activity as the Spiritual Instructor of an Unknown Slavic Monastic Settlement on Mount Athos’, Annuaire de l’Université de Sofia ‘St Kliment Ohridski’, Centre de Recherches Slavo-Byzantines ‘Ivan Dujev’, 91/10 (Sofia, 2002), 147–54. 186 Cf. A. Papadopoulos-Kerameus, ‘Νικηφρος Κλλιστος Ξανθπουλος’, Byzantinische Zeitschrift, 11 (1902), 38–49; M. Jugie, ‘Poésies rhythmiques de Nicéphore Calliste Xanthopoulos’, Byzantion, 5 (1929–30), 357–90; F. Winkelmann, Die Kirchengeschichte des Nicephorus Callistus Xanthopulus und ihre Quellen (Berlin, 1966). 187 See V. Rozov, ‘Bolgarskie rukopisi Jerusalima i Sinaja’, Minalo, 5 (Sofia, 1914), 17–19; P. Uspenskij, Pervoe putešestvie v Sinajskij monastyr v 1845 godu arhimandrita Porfirija Uspenskago (St Petersburg, 1856), p. 219; G. Popov, ‘Novootkrito svedenie za prevodaeska dejnost na blgarski kniovnitsi ot Sveta gora prez prvata polovina na XIV vek’, Blgarski ezik, 28/5 (Sofia, 1978), 402–4; Pavlikianov, παρουσα Σλβων μοναχν στ Μεγστη Λαρα, pp. 75–87. 189 I. Dujev, ‘La Vie de Kozma de Zographou’, Hilandarski Zbornik, 2 (Belgrade, 1971), 59–67; F. Halkin, Bibliotheca Hagiographica Graeca, I (Brussels, 19573), p. 136, no. 393, 393b. 190 Cf. Νον κλγιον, ed. Nikodemos Hagioreites (Venice, 1803), pp. 324–6 (2nd edn, Constantinople, 1863, pp. 289–91). 193 Sluba i itie otca našego Kosmy zografskago udotvorca (Thessaloniki, 1911), pp. 1–21 (the religious service in honour of the saint), 23–44 (the life of the saint). 195 Pavlikianov, ‘Cosma e il monastero athonita bulgaro di Zographou’, Atanasio e il monachesimo del Monte Athos, Atti del XII Convegno ecumenico internazionale di spiritualità ortodossa, sezione bizantina, Qiqajon Publishing House (Comunità di Bose) (Torino, 2005), pp. 141–51. |
| 2 In fact, the third. 3 Idem. Sermon 23.8 (PG 35.1160). This could be punctuated to read: ‘The monad is moved because of its wealth and the dyad is superseded (that is, [the monad, presumably, passes] beyond matter and form, out of which bodies are made). The triad is defined on account of its perfection.’ 4 Gregory Nazianzen, Sermon 40.5 [on baptism] (PG 36.364). 5 The temptation to translate enhypostatos (here and elsewhere) as ‘existing in persons’ (or ‘existing as persons’), under the influence of the once-popular theory of ‘enhypostasia’, should probably be resisted: enhypostatos is best taken as the opposite of anhypostatos in its basic meaning of ‘non-existent’ (pace Lampe 1961 s.v. enhypostatos, B.2). This was argued by B.E.Daley, in relation to Leontius of Byzantium, to whom, since Loofs, the doctrine of ‘enhypostasia’ has been ascribed, in a paper at the Ninth International Conference on Patristic Studies (1979), that has never been published. I am grateful to the author for a copy of it, which is summarized in Grillmeier (1989), 204–8. Maximus certainly, however, intends a play on words between the monad as enhypostatos ontotis homoousiou Triados and the triad as enousios hyparxis trishypostatou monados (see chapter 4 of the Introduction). 6 Another play on words: the tri-hypostatic triad is monad, because it is (from the verb that provides ousia, ‘substance or essence’), and the one- substance monad is triad, because it subsists (from the verb that provides hypostasis, ‘person’). 7 ‘Mode’: tropos. There is an allusion here to the Cappadocian Definition of person (hypostasis) as ‘mode of existence’ (tropos tis hyparxeos). DIFFICULTY 5 1 There is an analysis of this Difficulty by E.Bellini, in Heinzer and Schonborn (1982), 37–49. 2 Denys the Areopagite, Ep. 4:1072A. 3 ‘Mode’ has been used throughout this Amb. to translate tropos. ‘Mode of existence’ (tropos tes hyparxeos) is used by the Cappadocians as equivalent to hypostasis (see chapter 4 of the Introduction, above). Throughout this Amb. Maximus makes a consistent distinction between logos which characterizes nature, and tropos (mode) which characterizes the person. It is part of the ‘Cappadocian’ or ‘Chalcedonian’ logic that Maximus strives to use in a systematic way. |
| ATHANASIUS Theol. Fragmenta varia Volume 26 column 1324 line 10//Thesaurus Linguae Graecae. κα ες τ Πνεμα τ γιον, τι τς το Πατρς στιν οσας· κα συναδιον τ Πατρ κα Υ τυγχνει τ γιον Πνεμα, κα ο κεχρισται τ θετητι. Божественная литургия Свт. Григория Богослова.//Элекстронный ресурс. Режим доступа: GREGORIUS NAZIANZENUS Theol. Liturgia sancti Gregorii [Sp.] Volume 36 page 732 line 47//Thesaurus Linguae Graecae. τ τε θεον, κα γιον, κα μοοσιον, κα μοδναμον, κα μδοξον, κα συναδιον Πνεμα καταπμψας π τος γους σου μαθητς, κα ποστλους Лев Мудрый, император. Император Лев Мудрый (†911), ученик патр. Фотия, был в свое время известным церковным оратором и поэтом. Он является автором 11 евангельских стихир на недельных утренях, перефразирующих утреннее Евангелие; стихир на Лазареву Субботу, на 16 августа и ряд других. Киприан Керн. Эортолгия. Выражение «Треипостасное Божество» впервые встречается у свт. Афанасия Великого ATHANASIUS Theol. Quaestiones aliae [Sp.] (A.D. 4) Page 777 line 34//Thesaurus Linguae Graecae. Это же наименование Святой Троицы мы несколько раз встречаем у свт. Григория Нисского и у Иоанна Златоуста: GREGORIUS NYSSENUS Theol. Ad imaginem dei et ad similitudinem [Sp.] (A.D. 4) Volume 44 page 1329 line 21//Thesaurus Linguae Graecae. JOANNES CHRYSOSTOMUS Scr. Eccl. In ramos palmarum [Sp.] (A.D. 4-5) Volume 59 page 706 line 78//Thesaurus Linguae Graecae. Не менее десяти раз в своих творениях Святую Троицу так именует прп. Иоанн Дамаскин: JOANNES DAMASCENUS Scr. Eccl. et Theol. Expositio fidei (A.D. 7-8) Section 54 line 50//Thesaurus Linguae Graecae. Цит. по: Давыденков Олег, прот. Догматическое богословие. Курс лекций.//Электорнный ресурс. Режим доступа: http://azbuka-h.com/new/p/perixorezis.html CLEMENS ALEXANDRINUS Theol. Paedagogus Book 1 chapter 5 subchapter 24 section 3 line 1//Thesaurus Linguae Graecae. ORIGENES Theol. Commentarii in evangelium Joannis (lib. 1, 2, 4, 5, 6, 10, 13, 19-20, 28-32) (A.D. 2-3) Book 20 chapter 18 section 156 line 2.//Thesaurus Linguae Graecae. |
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