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as it is is noxious exhalations Which rise in every direction, come pure again 3 For there aro such vapours sent forthsrom tho earth, and such blasti frem the sea, and breeges fram the risera, and raehing misis fram the harboura, statior de We might supposo ourselves is have the impuro
amazed, and are at a loss to underatand Whenco come these constant pestilences, whence these terribie diseases, Whencessimo many hinia os satat inflictions, Whenco ali that largo
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and multiform destruction ot human liti, and what reamuthere is Why this mighty city no longer contains Withinit as great a number os inhabitanis, inhing ali parties into account, from tender childron up to those far ad-Vanced in old age, as Once it maintained of those alonowhom it called halo old men ω πέροντας). But thoas
And yet, although they thus see the human race constantly diminishing and wasting away upon the earth, they have notrepidation in the midst of this increasing and advancingconsumption and annihilation os their oKn number.
EPISTLE XIV. Froni tho Mered Parallela of John os Damascus, Worhs ii. p. 753 e, edit. Paris. 1712.
BY DIONYSIUS OF ALEXANDRIA, FLOM IIIS FOURTH FESTIVAL EPISTLE.
Love is altogether and for ever on the aleri, and casta about to do some good even to one Who is un illing toroceive it. An d many a time tho man who stirinis fromit under a seeling of shame, and who declines to accepi services of hindness on the ground of unWill gnem to
λ ἐκ της εορταστικῆς ἐπιστολης. In his Melesiastical Histota, Mavit. A. 20, Eusebius avs: In addition to theae epistim, the fame Dionyalus also composed othera a ut thia time, designated his Festinal Atlas, and in theso he saya muta in commendation of tho paschalicast. Ons of these he addreased to Flavius, and another in Domiti and Didymus, in Which ho givea the canon for eight years, and Aho sinat the paschal ferat ought nos to bo hept untd the passing of the vernat equinox. And Maidea theae, he w te another epiaue in his e presbytera at Alexandria.
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FOURTH FESTIVAL EPISTLE. 241 ance and anxie to any one, is importuned by the man whois fuit os lovo to bear Mith his alds, and to suffer himselfto bo helped by another, though it might be as one sustaining a Wrong, and thus to do a very great service, not tollimself, but to another, in petmitting that other in bo the agent in pulting an end to the ill in Which hs has been involvia. Q
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See, in tho Bibliotheea Veterum Patrum os Gallandi, tho Appendix in Vol. xiv. added from the manuscripta, after the editor's deast, is
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the knowledge of the Holy Spirit, but that Whicli the prince
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5. Ι made me gardens and orchards. 6. I made me pools of Water, that by these I might rear Woods producing trem. 7. I got me servants and maidens, and had servants bomin my house; also I had large possessions os greatand smali catilo above ali that were in Jerusalem
8. I gathered me also silver and gold, and the peculiarire ure of hings and of the provinces. I gat memen-Singere and women-singers, and the delights of the fons of men, as cups and the cupbearer.
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246 THE MORU OF DIONYSIUS. For the labour, he says, is great; but the art τεχνη) by the
labour is temporary, adding nothing serviceable among things that plerae. Wheresore there is no profit. For Wherethere is no excellence there is no profit. With reason, ther fore, are the objecta os such solicitude but vani , and the spirit's choice. Non this name of spirit V lio gives to tho foui.' For choice is a quali , not a motion ποὰν οὐ
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light.' For tho term ratare in that passage expresses thechoico of the person loving, and not the comparison of the objecta themselves. 14. The miso man's eyes aro in his head, but the Loolwaliath in darisess. That man alWays inclines earili ard, he means, and has
indeed, that we men have ali of us our ves in Our head, ii e speis of the mero disposition os the body. But ho speas here of tho Ves of the mind. For as the ves of the sWinedo not turn natural ly up tomarti heaven, just becaum it is made is natum to have an inclination toWard the belly; so
15. Then said I in my heari, As it happeneth to thelaol, so it happeneth even is me; and why mas I
a mn of the discourso in What solions deals with inoso ho are os a mean spirit as regaria this present lis' and in Whose judment tho article of death and an the anomalouspians of the body aro a Lind of Meaded evit, and who oninis account hold that thero is no profit in a lite os viriue, Mea e them is no differenco mado in ills like these bet. nthe wise man and the fool. He speas consequently of these
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means himself, and every one Who reasons in that Way.
ments in the fears of his heari; and dreading the righteous condemnation of those Who are to be hoard, he solves thodissiculty in iis pressure by his own reflections. For this Word, Why was I then wiso V was the word of a man indoubi and dissiculty whether What is expended on Misdomis done meli or in no purpose ; and whether there is nodisserence belween the wise man and the laol in mini ofadvantage, feeing that the former is involved equalty withthe lalter in the fame sufferings Which happen in this present Worid. And for this reason he says, I spake over
For the evenis that happen in this life aro ali transitory, bo they even the painsul incidenis, of which he says, As allthings noW ars consigned to oblivion καθότι ηδη τὰ πάνταεπελήσθη). For aster a stiori space has passed by, ali thothings that besali men in this liso peristi in forgetiuiness. a, the Very persons to Whom these things have happenedare not remembered ali in liks manner, even although theymay have gone through like chances in lile. For they arenot remembered for these, but only sor What they may have evinced of wisdom or solly, virtve or Vice. The memories offuch are not extinguished sequatly among men in consequenm
of the changes of tot besalling them. Whereiore he has addedthis: μ And how shali the mise man die along With the fool Tho deast os sin ners, indeed, is evil: yet the memory of the just is blessed, but tho name of the wiched is extinguishod' 22. For that salis to man in ali his labour. In truth, to those Who occupy their minia missi the di