1 130 556 7:44 2 43 646.6 8:59 3 128 747.4 10:35 4 64 397.8 5:31:30 1 Rajadharmanusasana 130 556 7:44 1 5.1 0 2 3 0 3 3.5 0 4 2.2 0 5 1.5 0 6 1.2 0 7 5 0 8 4.1 0 9 4.7 0 10 3.6 0 11 3.4 0 12 4.8 0 13 1.6 0 14 4.3 0 15 6.5 0 16 3.1 0 17 3.1 0 18 5.2 0 19 3.4 0 20 1.8 0 21 2.1 0 22 1.8 0 23 5 0 24 4.6 0 25 4.8 0 26 4 0 27 3.9 0 28 6.4 0 29 17.5 0 30 4.3 0 31 4.9 0 32 3.1 0 33 5.2 0 34 4.1 0 35 4.1 0 36 6.7 0 37 7.3 0 38 5.1 0 39 3.8 0 40 1.4 0 41 2.4 0 42 1.8 0 43 1.3 0 44 2.7 0 45 1.6 0 46 2 0 47 4.1 0 48 13.7 0 49 1.5 0 50 9.1 0 51 6.4 0 52 3.7 0 53 2.6 0 54 4.2 0 55 2.5 0 56 7.2 0 57 5.4 0 58 3.3 0 59 16 0 60 7.3 0 61 3 0 62 1.5 0 63 4.7 0 64 4.3 0 65 4.8 0 66 5.3 0 67 4.5 0 68 7.1 0 69 11.5 0 70 2 0 71 4.1 0 72 2.9 0 73 4.6 0 74 2.1 0 75 4.4 0 76 1.8 0 77 4.6 0 78 5.4 0 79 2.6 0 80 4.5 0 81 3.7 0 82 8.6 0 83 7.9 0 84 1.1 0 85 4.3 0 86 3.9 0 87 5.9 0 88 3.9 0 89 3.6 0 90 4.5 0 91 6.8 0 92 2.4 0 93 4.7 0 94 1.6 0 95 2.8 0 96 3.1 0 97 3.5 0 98 6.3 0 99 2 0 100 6.7 0 101 0 0 102 0 0 103 3.5 0 104 2.2 0 105 1.5 0 106 1.2 0 107 5 0 108 4.1 0 109 4.7 0 110 3.6 0 111 3.4 0 112 4.8 0 113 1.6 0 114 4.3 0 115 6.5 0 116 3.1 0 117 3.1 0 118 5.2 0 119 3.4 0 120 1.8 0 121 2.1 0 122 1.8 0 123 5 0 124 4.6 0 125 4.8 0 126 4 0 127 3.9 0 128 6.4 0 129 17.5 0 130 4.3 0 2 Apaddharmanusasana 43 646.6 8:59 131 4.9 0 132 3.1 0 133 5.2 0 134 0 0 135 4.1 0 136 6.7 0 137 7.3 0 138 5.1 0 139 3.8 0 140 1.4 0 141 2.4 0 142 1.8 0 143 1.3 0 144 2.7 0 145 1.6 0 146 2 0 147 4.1 0 148 13.7 0 149 1.5 0 150 9.1 0 151 6.4 0 152 3.7 0 153 2.6 0 154 4.2 0 155 2.5 0 156 7.2 0 157 5.4 0 158 3.3 0 159 16 0 160 7.3 0 161 3 0 162 1.5 0 163 4.7 0 164 4.3 0 165 4.8 0 166 5.3 0 167 4.5 0 168 7.1 0 169 11.5 0 170 2 0 171 4.1 0 172 2.9 0 173 4.6 0 174 2.2 0 175 1.5 0 176 1.2 0 177 5 0 178 4.1 0 179 4.7 0 180 3.6 0 181 3.4 0 182 4.8 0 183 1.6 0 184 4.3 0 185 6.5 0 186 3.1 0 187 3.1 0 188 5.2 0 189 3.4 0 190 4.5 0 191 6.8 0 192 2.4 0 193 4.7 0 194 1.6 0 195 2.8 0 196 3.1 0 197 3.5 0 198 6.3 0 199 2 0 200 6.7 0 201 2.6 0 202 5.5 0 203 7.2 0 204 6.9 0 205 3.3 0 206 3.4 0 207 4.1 0 208 4.2 0 209 3.7 0 210 3.4 0 211 11.5 0 212 2.7 0 213 1.8 0 214 3 0 215 3.1 0 216 2.9 0 217 2.7 0 218 3.6 0 219 2.5 0 220 8.4 0 221 6.7 0 222 6.4 0 223 3.5 0 224 8.3 0 225 1.9 0 226 2.2 0 227 3 0 228 3.4 0 229 1.2 0 230 7.4 0 231 2 0 232 3 0 233 2.8 0 234 2.2 0 235 3 0 236 1.5 0 237 2.8 0 238 26.1 0 239 13.9 0 240 2.6 0 241 13.8 0 242 5.1 0 243 3.7 0 244 2 0 245 1.5 0 246 2.5 0 247 1.2 0 248 1.5 0 249 2.2 0 250 2 0 251 2.8 0 252 4.8 0 253 14.2 0 254 2.2 0 255 2.2 0 256 2.2 0 257 1.8 0 258 4.4 0 259 1.5 0 260 4.5 0 261 1.6 0 262 3 0 263 2.6 0 264 1.8 0 265 11.4 0 266 9.5 0 267 7.1 0 268 7.3 0 269 2.8 0 270 2.9 0 271 4.1 0 272 2.8 0 273 2.9 0 0 0 0 Pages 1,830 Time 40:11:35 Views Visitors 3 Mokshadharma 128 747.4 10:35 274 8.3 0 275 5.2 0 276 2.9 0 277 6.9 0 278 1.6 0 279 5.3 0 280 7 0 281 2.5 0 282 4.5 0 283 1.8 0 284 4.8 0 285 2.3 0 286 2.2 0 287 4.6 0 288 2.6 0 289 2.5 0 290 3.1 0 291 4.5 0 292 5.3 0 293 4.6 0 294 8.4 0 295 2.7 0 296 3.3 0 297 1.8 0 298 1.5 0 299 16.1 0 300 3.9 0 301 4.6 0 302 4.5 0 303 3.8 0 304 2.8 0 305 3.7 0 306 4.5 0 307 5.4 0 308 3.3 0 309 3.9 0 310 6.6 0 311 2.9 0 312 4.7 0 313 3.3 0 314 4.4 0 315 4.1 0 316 3.3 0 317 5.8 0 318 10.2 0 319 9.3 0 320 2.5 0 321 2.5 0 322 4.9 0 323 3.6 0 324 8.4 0 325 4.8 0 326 3.6 0 327 15.1 0 328 12.1 0 329 3.1 0 330 3.5 0 331 4.8 0 332 7.4 0 333 2.6 0 334 4.4 0 335 4.9 0 336 6.3 0 337 4.1 0 338 3.3 0 339 4.7 0 340 5.3 0 341 2.8 0 342 4.2 0 343 5.3 0 344 5.2 0 345 6.6 0 346 3.5 0 347 3.2 0 348 4 0 349 2.6 0 350 3.8 0 351 3.7 0 352 1.7 0 353 2.6 0 354 2.4 0 355 2.2 0 356 2.7 0 357 2.5 0 358 5.6 0 359 4 0 360 3.4 0 361 6 0 362 7.8 0 363 7.6 0 364 3.3 0 365 1.9 0 366 11.5 0 367 5.4 0 368 5.7 0 369 12.6 0 370 8 0 371 6.2 0 372 3.3 0 373 3.1 0 374 2.7 0 375 5.8 0 376 1.6 0 377 5.5 0 378 3.6 0 379 4.5 0 380 13.2 0 381 4.7 0 382 7.1 0 383 6.9 0 384 9.1 0 385 22.3 0 386 6.3 0 387 2.9 0 388 7.6 0 389 6 0 390 4.6 0 391 3.9 0 392 3.5 0 393 3.1 0 394 2.7 0 395 4.3 0 396 5.3 0 397 4.9 0 398 6.3 0 399 6.9 0 400 7 0 401 7.9 0 4 64 397.8 5:31:30 402 14.9 0 403 6.4 0 404 7.5 0 405 1.6 0 406 5.2 0 407 6.9 0 408 6.5 0 409 8.4 0 410 3.8 0 411 3 0 412 2.3 0 413 2 0 414 2.6 0 415 2.4 0 416 3.1 0 417 4 0 418 3 0 419 15 0 420 2 0 421 27.6 0 422 13.9 0 423 2.7 0 424 3.2 0 425 2.9 0 426 5.2 0 427 6.9 0 428 5.9 0 429 6.7 0 430 8.7 0 431 4.2 0 432 8.5 0 433 3.6 0 434 4.5 0 435 5.9 0 436 7.5 0 437 7.7 0 438 5.2 0 439 6.1 0 440 18 0 441 15.8 0 442 8.3 0 443 30.1 0 444 8.4 0 445 3.8 0 446 4.3 0 447 3.5 0 448 12.8 0 449 11.9 0 450 10.3 0 451 3.4 0 452 4.1 0 453 1.7 0 454 4 0 455 1.6 0 456 1.7 0 457 1.6 0 458 1.8 0 459 2.3 0 460 2.9 0 461 2.1 0 462 2.4 0 463 .9 0 464 0 0 465 2.7 0 Untitled Document

mahabharata

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6 Sambhava Parva 78 341.1 4:44
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2 Lokapala Sabhakhayana 9 46.2 38:30
3 Rajasuyarambha 6 23.6 19:40
4 Jarasandhta-badha 12 45.8 38:10
5 Rajasuyika 7 23 19:10
6 Sisupala-badha 42 146.2 2:01:50
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7 Tirtha-yatra Parva 101 444 6:10
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0
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1,300 28:30:05
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Pages 744 Time 16:35:23
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3 Bhagwat Yana Parva
89 302.9 4:12:25
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1.7
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2 Bhumi 2 9.7 8:05
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Pages 597 Time 13:35:33
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3 Bhagavat-Gita 112 540.5 7:30
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1.7
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1 Dronabhisheka 30 147.7 2:03:05
2 Abhimanyu-badha 51 158.8 2:12:20
3 Jayadratha-Vadha 80 370.2 5:09
4 Ghatotkacha-badha 32 167.9 2:19:55
5 Drona-vadha 10 133.3 1:51:01
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Pages 986 Duration 22:43:29
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3 Jayadratha-Vadha 80 370.2 5:09
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5:25
60
8.9
7:25
61
6.6
5:30
62
3.1
2:35
63
3.8
3:10
64
7
5:50
65
2.5
2:05
66
5.9
4:55
67
3.2
2:40
68
3.6
3
69
9.2
7:40
70
8.2
6:50
71
4.1
3:25
72
4.4
3:40
73
12.6
10:30
74
5.4
4:30
75
2.4
2
76
5.6
4:40
77
8
6:40
78
6.3
5:15
79
10.5
8:45
80
3.2
2:40
81
5.5
4:35
82
5.5
4:35
83
5.3
4:25
84
5.4
4:30
85
6.1
5:05
86
2.5
2:05
87
12.2
10:10
88
5.5
4:35
89
14.1
11:45
90
17
14:10
91
9.1
7:35
92
2.1
1:45
93
6.1
5:05
94
9.8
8:10
95
1.6
1:20
96
6.5
5:25
0
0
0
Pages 558 Time 12:36:59
Views PHP Hits Count
Visitors PHP Hits Count

9

1
5.4
4:30
2
6.9
5:45
3
6.4
5:20
4
5.5
4:35
5
5.6
4:45
6
3.4
2:50
7
4.6
3:50
8
4.3
3:35
9
4.6
3:50
10
6.6
5:35
11
6.3
5:20
12
6.5
5:30
13
4.8
4
14
4.7
3:55
15
4.2
3:30
16
6.7
5:40
17
11.6
9:40
18
3.8
3:10
19
6.6
5:35
20
3.6
3
21
3.5
2:55
22
5
4:10
23
8.9
7:25
24
6.6
5:35
25
5.5
4:35
26
3.9
3:15
27
5.4
4:30
28
6.8
5:45
29
10.4
8:40
30
6.9
5:50
31
8
6:40
32
7.5
6:20
33
6.3
5:20
34
2.1
1:45
35
9
7:30
36
5.6
4:45
37
6.7
5:40
38
6.1
5:05
39
3.8
3:10
40
3.3
2:45
41
4.2
3:30
42
3.9
3:15
43
4.8
4
44
5.6
4:45
45
10.4
8:40
46
9
7:30
47
3.3
2:45
48
7.1
5:55
49
2.5
2:05
50
6.8
5:45
51
5.6
4:45
52
3
2:30
53
2.9
2:25
54
4.2
3:30
55
4.4
3:40
56
4.8
4
57
7
5:50
58
6.1
5:05
59
3.6
3
60
5.4
4:35
61
7.5
6:15
62
4.2
3:30
63
7.6
6:20
64
4.7
3:55
65
4.6
3:50
66
0
0
67
0
0
68
0
0
69
0
0
0
0
0
Pages 371 Time 8:27:11
Views PHP Hits Count
Visitors PHP Hits Count

10

2
3.6
3
3
3.7
3:05
4
3.4
2:50
5
4.5
3:45
6
3.7
3:05
7
7.9
6:35
8
15.8
13:10
9
6.7
5:35
10
4.2
3:30
11
3.2
2:40
12
4.3
3:35
13
2.5
2:05
14
1.7
1:25
15
3.7
3:05
16
4
3:20
17
2.8
2:20
18
2.8
2:20
0
0
0
Pages 89 Time 1:55:18
Views PHP Hits Count
Visitors PHP Hits Count

11

 0
0
0
Pages 91 Time 1:58:44
Views PHP Hits Count
Visitors PHP Hits Count

12

1 130 556 7:44
2 43 646.6 8:59
3 128 747.4 10:35
4 64 397.8 5:31:30
1 Rajadharmanusasana 130 556 7:44
1
5.1
4:05
2
3
2:30
3
3.5
2:55
4
2.2
1:50
5
1.5
1:15
6
1.2
1
7
5
4:10
8
4.1
3:25
9
4.7
3:55
10
3.6
3
11
3.4
2:50
12
4.8
4
13
1.6
1:20
14
4.3
3:35
15
6.5
5:25
16
3.1
2:35
17
3.1
2:35
18
5.2
4:20
19
3.4
2:50
20
1.8
1:30
21
2.1
1:45
22
1.8
1:30
23
5
4:10
24
4.6
3:50
25
4.8
4
26
4
3:20
27
3.9
3:15
28
6.4
5:20
29
17.5
14:35
30
4.3
3:35
31
4.9
4:05
32
3.1
2:35
33
5.2
4:20
34
4.1
3:25
35
4.1
3:25
36
6.7
5:35
37
7.3
6:05
38
5.1
4:15
39
3.8
3:10
40
1.4
1:10
41
2.4
2
42
1.8
1:30
43
1.3
1:05
44
2.7
2:15
45
1.6
1:20
46
2
1:40
47
4.1
3:25
48
13.7
11:25
49
1.5
1:15
50
9.1
7:35
51
6.4
5:20
52
3.7
3:05
53
2.6
2:10
54
4.2
3:30
55
2.5
2:05
56
7.2
6
57
5.4
4:30
58
3.3
2:45
59
16
13:20
60
7.3
6:05
61
3
2:30
62
1.5
1:15
63
4.7
3:55
64
4.3
3:35
65
4.8
4
66
5.3
4:25
67
4.5
3:45
68
7.1
5:55
69
11.5
9:35
70
2
1:40
71
4.1
3:25
72
2.9
2:25
73
4.6
3:50
74
2.1
1:45
75
4.4
3:40
76
1.8
1:30
77
4.6
3:50
78
5.4
4:30
79
2.6
2:10
80
4.5
3:45
81
3.7
3:05
82
8.6
7:10
83
7.9
6:35
84
1.1
:55
85
4.3
3:35
86
3.9
3:15
87
5.9
4:55
88
3.9
3:15
89
3.6
3
90
4.5
3:45
91
6.8
5:40
92
2.4
2
93
4.7
3:55
94
1.6
1:20
95
2.8
2:20
96
3.1
2:35
97
3.5
2:55
98
6.3
5:15
99
2
1:40
100
6.7
5:35
101
0
0
102
0
0
103
3.5
2:55
104
2.2
1:50
105
1.5
1:15
106
1.2
1
107
5
:25
108
4.1
3:25
109
4.7
3:40
110
3.6
3
111
3.4
2:50
112
4.8
4
113
1.6
1:20
114
4.3
3:35
115
6.5
5:25
116
3.1
2:35
117
3.1
2:35
118
5.2
4:20
119
3.4
2:50
120
1.8
1:30
121
2.1
1:45
122
1.8
1:30
123
5
4:10
124
4.6
3:50
125
4.8
4
126
4
3:20
127
3.9
3:15
128
6.4
5:20
129
17.5
14:35
130
4.3
3:35
2 Apaddharmanusasana
 43 646.6 8:59
131
4.9
4:05
132
3.1
2:35
133
5.2
4:20
134
0
0
135
4.1
3:25
136
6.7
5:35
137
7.3
6:05
138
5.1
4:15
139
3.8
3:10
140
1.4
1:10
141
2.4
2
142
1.8
1:30
143
1.3
1:05
144
2.7
2:15
145
1.6
1:20
146
2
1:40
147
4.1
3:25
148
13.7
11:25
149
1.5
1:15
150
9.1
7:35
151
6.4
5:20
152
3.7
3:05
153
2.6
2:10
154
4.2
3:30
155
2.5
2:05
156
7.2
6
157
5.4
5:30
158
3.3
2:45
159
16
13:20
160
7.3
6:05
161
3
2:30
162
1.5
1:15
163
4.7
3:55
164
4.3
3:35
165
4.8
4
166
5.3
5:25
167
4.5
3:45
168
7.1
5:55
169
11.5
9:35
170
2
1:40
171
4.1
3:25
172
2.9
1:25
173
4.6
3:50
174
2.2
1:50
175
1.5
1:15
176
1.2
1
177
5
5:25
178
4.1
3:25
179
4.7
3:55
180
3.6
3
181
3.4
2:50
182
4.8
4
183
1.6
1:20
184
4.3
3:35
185
6.5
5:25
186
3.1
2:35
187
3.1
2:35
188
5.2
5:20
189
3.4
2:50
190
4.5
3:45
191
6.8
5:40
192
2.4
2
193
4.7
3:55
194
1.6
1:20
195
2.8
2:20
196
3.1
2:35
197
3.5
2:55
198
6.3
5:15
199
2
1:40
200
6.7
5:35
201
2.6
2:10
202
5.5
4:35
203
7.2
6
204
6.9
5:45
205
3.3
2:45
206
3.4
2:50
207
4.1
3:25
208
4.2
3:30
209
3.7
3:05
210
3.4
2:50
211
11.5
9:35
212
2.7
2:15
213
1.8
1:30
214
3
2:30
215
3.1
2:35
216
2.9
2:55
217
2.7
2:15
218
3.6
3
219
2.5
2:05
220
8.4
7
221
6.7
5:35
222
6.4
5:20
223
3.5
2:55
224
8.3
6:55
225
1.9
1:35
226
2.2
1:50
227
3
2:30
228
3.4
2:50
229
1.2
1
230
7.4
6:10
231
2
1:40
232
3
2:30
233
2.8
2:20
234
2.2
1:50
235
3
2:30
236
1.5
1:15
237
2.8
2:20
238
26.1
21:45
239
13.9
11:35
240
2.6
2:10
241
13.8
11:30
242
5.1
4:15
243
3.7
3:05
244
2
1:40
245
1.5
1:15
246
2.5
2:05
247
1.2
1
248
1.5
1:15
249
2.2
1:50
250
2
1:40
251
2.8
2:20
252
4.8
4
253
14.2
11:50
254
2.2
1:50
255
2.2
1:50
256
2.2
1:50
257
1.8
1:30
258
4.4
3:40
259
1.5
1:15
260
4.5
3:45
261
1.6
1:20
262
3
2:30
263
2.6
2:10
264
1.8
1:30
265
11.4
9:30
266
9.5
7:55
267
7.1
5:55
268
7.3
6:05
269
2.8
2:20
270
2.9
2:25
271
4.1
3:25
272
2.8
2:20
273
2.9
2:25
  
0
0
0
Pages 1,830 Time 40:11:35
Views PHP Hits Count
Visitors PHP Hits Count
3 Mokshadharma 128 747.4 10:35
274
8.3
6:55
275
5.2
4:20
276
2.9
2:25
277
6.9
5:45
278
1.6
1:20
279
5.3
4:25
280
7
5:50
281
2.5
2:05
282
4.5
3:45
283
1.8
1:30
284
4.8
4
285
2.3
1:55
286
2.2
1:50
287
4.6
3:50
288
2.6
2:10
289
2.5
2:05
290
3.1
2:45
291
4.5
3:45
292
5.3
4:25
293
4.6
3:50
294
8.4
7
295
2.7
2:15
296
3.3
2:45
297
1.8
1:30
298
1.5
1:15
299
16.1
13:25
300
3.9
3:15
301
4.6
3:50
302
4.5
3:45
303
3.8
3:10
304
2.8
2:20
305
3.7
3:05
306
4.5
3:45
307
5.4
4:30
308
3.3
2:45
309
3.9
3:15
310
6.6
5:30
311
2.9
2:25
312
4.7
3:55
313
3.3
2:45
314
4.4
3:40
315
4.1
3:25
316
3.3
2:45
317
5.8
4:50
318
10.2
8:30
319
9.3
7:45
320
2.5
2:05
321
2.5
2:05
322
4.9
4:05
323
3.6
3
324
8.4
7
325
4.8
4
326
3.6
3
327
15.1
12:35
328
12.1
10:05
329
3.1
2:45
330
3.5
2:55
331
4.8
4
332
7.4
6:10
333
2.6
2:10
334
4.4
3:40
335
4.9
4:05
336
6.3
5:15
337
4.1
3:25
338
3.3
2:45
339
4.7
3:55
340
5.3
4:25
341
2.8
2:30
342
4.2
3:30
343
5.3
4:25
344
5.2
4:20
345
6.6
5:30
346
3.5
2:55
347
3.2
2:40
348
4
3:20
349
2.6
2:10
350
3.8
3:10
351
3.7
3:05
352
1.7
1:25
353
2.6
2:10
354
2.4
2
355
2.2
1:50
356
2.7
2:15
357
2.5
2:05
358
5.6
4:40
359
4
3:20
360
3.4
2:50
361
6
5
362
7.8
6:30
363
7.6
6:20
364
3.3
2:45
365
1.9
1:35
366
11.5
9:35
367
5.4
4:30
368
5.7
4:45
369
12.6
10:30
370
8
6:40
371
6.2
5:10
372
3.3
2:45
373
3.1
2:35
374
2.7
2:15
375
5.8
4:50
376
1.6
1:20
377
5.5
4:35
378
3.6
3
379
4.5
3:45
380
13.2
11
381
4.7
3:55
382
7.1
5:55
383
6.9
5:45
384
9.1
7:35
385
22.3
18:35
386
6.3
5:15
387
2.9
2:35
388
7.6
6:20
389
6
5
390
4.6
3:50
391
3.9
3:15
392
3.5
2:55
393
3.1
2:45
394
2.7
2:15
395
4.3
3:35
396
5.3
4:25
397
4.9
4:05
398
6.3
5:15
399
6.9
5:45
400
7
5:50
401
7.9
6:35
    
4 64 397.8 5:31:30
402
14.9
12:25
403
6.4
5:20
404
7.5
6:15
405
1.6
1:20
406
5.2
4:20
407
6.9
5:45
408
6.5
5:25
409
8.4
7
410
3.8
3:10
411
3
2:40
412
2.3
1:55
413
2
1:40
414
2.6
2:10
415
2.4
2
416
3.1
2:45
417
4
3:20
418
3
2:30
419
15
12:30
420
2
1:40
421
27.6
23
422
13.9
11:35
423
2.7
2:15
424
3.2
2:40
425
2.9
2:20
426
5.2
4:20
427
6.9
5:45
428
5.9
4:55
429
6.7
5:35
430
8.7
7:15
431
4.2
0
432
8.5
7:05
433
3.6
3
434
4.5
3:45
435
5.9
4:55
436
7.5
6:15
438
5.2
4:20
439
6.1
5:05
440
18
15
441
15.8
13:10
442
8.3
6:55
443
30.1
25:05
444
8.4
7
445
3.8
3:10
446
4.3
3:35
447
3.5
2:55
448
12.8
10:40
449
11.9
9:55
450
10.3
8:35
451
3.4
2:50
453
1.7
1:25
454
4
3:20
455
1.6
1:20
456
1.7
1:35
457
1.6
1:20
458
1.8
1:30
459
2.3
1:55
460
2.9
2:35
461
2.1
1:45
462
2.4
2
463
.9
:45
464
0
0
465
2.7
2:15

13

 0
0
0
Pages 1,137 Time 24:19:08
Views PHP Hits Count
Visitors PHP Hits Count

14

2 Anugita 77 277.2 3:51
16
5.9
4:55
17
5
4:10
18
4
3:20
19
8
6:40
20
3.3
2:45
21
3.3
2:45
22
3.2
2:40
23
2.8
2:20
24
1.8
1:30
25
2.1
1:45

130 556 7:44

 

0
0
0
Pages 329 Duration 7:20:12
Views PHP Hits Count
Visitors PHP Hits Count
 

15

 0
0
0
Pages 126 Time 2:45:06
Views PHP Hits Count
Visitors PHP Hits Count
 

16

1
3.5
2:55
2
2.6
2:10
3
5.2
4:20
4
4.2
3:30
5
1.8
1:30
6
2.9
2:25
7
7.6
6:20
8
4.5
3:45
0
0
0
Pages 36 Time 43:00
Views PHP Hits Count
Visitors PHP Hits Count

17

1
4.9
4:05
2
2.7
2:15
3
.7
:35
0
0
0
Pages 16 Time 16:39
Views PHP Hits Count
Visitors PHP Hits Count

18

1
2.7
2:15
2
5.7
4:45
3
4.7
3:55
4
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rig veda

1 191 243.1 3:22:35
1
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108
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25
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33
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35
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40
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43
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3 62 74.3 1:01:55
 
4 58 69 57:30
27
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5 87 85.5 1:01:45
74
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6 75 91.4 1:16:39
 
7 104 102.4 1:25:20
33
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39
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62
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21
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85
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183
.4
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kajur veda

1 Kanda 1 143 123.5 1:42:55
1
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2 Soma Sacrifice 14 12.8 10:40
1
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7
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4 46 14.7 12:15
5 11 17.9 14:55
1 Rekindling of Fire 4 5.4 4:30
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7 32 18 15
8 Rajasuya 19 18 15
1
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1:45
2 Kanda 2 75 134.7 1:52:15
3 Kanda 3 61 77.5 1:04:35
4 Kanda 4 8299.5 1:22:55
1
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1:15
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1:45
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1:10
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10
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5 Kanda 5 120 140.9 1:57:25
1 11 21.9 18:15
2 12 23 19:10
1 Preparation of Ground for Fire
9 19.5 1:00:55
1
2.3
1:55
2
1.9
1:35
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2:05
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1:10
5
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2
6
2
1:40
7
2
1:40
8
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1:20
9
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1:50
6 22 18.4 15:20
6 Kanda 6 66 122.6 1:42:10
Explanation of Soma Sacrifice
1 11 27.9 23:15
1
3.3
2:45
2
2.6
2:10
3
3.1
2:35
4
3.1
2:35
5
2
1:40
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2:10
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1:20
8
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1:45
9
2.5
2:95
10
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2 11 22.3 18:35
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2:05
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11
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7 Kanda 7 105 90.8 1:15:40
Explanation of Soma Sacrifice
1 85 88.2 73.5
2 EXPOSITION OF THE SATTRAS
42 34 28:20
2 Horse Sacrifice 10 5.6 4:40
3 Satras 11 13.5 11:15
 
     
sama veda
1 5 4.7 3:50
2 5 4.8 4
1 5 3.8 3:10
1
.9
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2
.7
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3
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2 5 3.7 3:05
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1 5 4.1 3:25
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2 5 5.5 4:35
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4 10 11.3 9:25
1 5 5.9 4:50
1
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1:05
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2 5 5.3 4:25
1
1
:50
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.8
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1
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1:35
5
.9
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1 5 4.4 3:40
1
.7
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2
.9
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3
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1
4
1
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5
.7
:35
2 5 4.5 3:45
1
.6
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2
.5
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3
1.9
1:35
4
.8
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5
.7
:35
1 5 5.8 4:50
1
.7
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2
1
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3
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1:05
4
1.3
1:05
5
1.8
1:30
2 4 4.5 3:45
1
.9
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2
1.8
1:30
3
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4
.8
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.7
0
0
Body Pages 178.5 Time 2:28:45
Chapters 455
Pages per chapter .39
1 23 5.9 4:55
1
62w:15
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2 22 5.4 4:30
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1 19 5.2 4:20
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2 23 7.5 6:15
 
4 38 12.9 10:45
1 24 7.6 6:20
 
2 14 5.3 16:34
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1 20 6.9 5:45
2 23 8.2 6:50
 
1 11 3.2 2:40
2 20 6.2 5:10
3 18 5.5 4:35
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7 52 11.3 9:25
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2 15 3.4 2:50
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8 51 14.6 45:38
1 14 3.4 2:50
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2 19 5.1 4:15
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67
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9 45 12.4 10:20
1 18 5.4 4:30
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2 18 3.6 3
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13
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3 9 3.4 2:50
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9
.4
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ramayana
2
4.1 3:25		 3.7 3:05 3.1 2:35
5
2.1 1:45
6
2.8 2:20		 2 1:40 2.6 2:10 6.8 5:40
3.2 2:40
3.5 2:55 5.5 4:35 4.3 3:35 2.5 2:05 3 2:30 3.9 6:50 2.2 1:50 2.5 2:05
1 NÁRAD 8.8 7:20
2 Brahma's Visit 4.1 3:25
3 Argument 3.7 3:05
4 Rhapsodists 3.1 2:35
5 Ayodhya 2.1 1:45
6 King 2.8 2:20
7 Ministers 2 1:40
8 Sumantra's Speech 2.6 2:10
9 Rishyas'ring 6.8 5:40
10 Rishyas'ring Invited 3.2 2:40
11 Sacrifice Decreed 2 1:40
12 Sacrifice Begun 3.5 2:55
13 Sacrifice Finished 5.5 4:35
14 Ravan Doomed 4.3 3:35
15 Nectar 2.5 2:05
16 Vanars 3 2:30
17 Rishyas'ring's Return 3.9 6:50
18 Rishyas'ring's Departure 2.2 1:50
19 Birth of the Princes 2.5 2:05

 
Body Pages 75 Time 1:24:04
Chapters 35
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illiad
1
23.2
19:20
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31.7
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34.2
28:30
6
19.8
16:30
7
17.5
14:35
8
21
17:30
9
27.5
22:55
10
21.9
18:15
11
33.9
28:15
12
19
15:50
13
33.5
27:55
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20.8
17:20
15
29.5
24:35
16
35.5
29:35
17
29.1
24:15
18
24
20
19
16
13:20
20
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16:35
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24.7
20:35
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18:10
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35.7
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24
33.3
27:45
  
odessy
1 16.5 13:45
2 16.8 14
aristadeses apology
1
1.7
1:25
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1:25
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1:05
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.8
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1:50
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11
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12
2.3
1:55
13
2.9
2:25
14
.8
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15
2.7
2:15
16
1.7
1:25
17
1.4
1:10
  
herodotus histories
1 Clio 209 178.9 2:29:05
 
 
3 Thaleia 160 132.9 1:50:45
4 Melpomene 205 135.2 52:40
 
5 Terpsichore 254 92.4 1:17
 
6 Erato 140 97.4 1:21:10
7 Polymnia 239 168.3 2:20:15
8 Urania 239 92.9 1:22:45
 
9 Calliope 121 192.9 1:17:25
6
.6
:30
 
 

uripides ten plays

 
11w
 
 
 
 
 
 
 

aristotle categories

 
 
 
Total 169 2:20:50
Chapters 46
Pages per chapter 1.26 1:05
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xenophon polity of athenians

 
 
Body Pages 59.2 Time 49:20
Chapters 2/18
Pages per chapter 30/3.3
Pages per year .2
Views PHP Hits Count
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xenophon education of cyrus

 
 
 
 
 
 
 
.7
:35
 
   

xenophon anabasis

3.5
0		 7.8
0		 6.8
0		 6.3
0		 5.3
0		 3.9
0		 5
0		 6.3
0		 6.8
0		 4.2
0
6.8
0		 5.1
0		 6.7
0		 6.9
0		 9.1
0		 7.1
0
3 43.8
11.8
0		 11.8
0		 4.6
0		 11.2
0		 4.3
0
4 51.5
6.2
0		 6.3
0		 7.8
0		 4.2
0		 8.3
0		 5.7
0		 6.3
0		 6.8
0
Menu 1 .3 :15
Total 357 4:57
Menu-Body .08% 1/1,190
Chapters 50
Pages per chapter 7 5:57
Views PHP Hits Count
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5 52.6
1
4.9
0
2
6.9
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3
6.9
0
4
7
0
5
7
0
6
10.6
0
7
8.8
0
8
6.1
0
6 42.1
1
8.5
0
2
4.3
0
3
5.8
0
4
6.5
0
5
7.3
0
6
9.8
0
7 68.9
1
9.8
0
2
9.1
0
3
12.1
0
4
5.6
0
5
3.5
0
6
11.4
0
7
12.5
0
8
4.9
0

 

xenophon agesilous

1
13
10:50
2
12.4
10:30
3
1.5
1:15
4
1.9
1:35
5
2.7
2:15
6
2.3
1:55
7
2.8
2:20
8
2.8
2:20
9
2.4
2
10
1.7
1:25
11
5.4
4:30
  
Menu 1 .044 2.2
Total 43 41
Menu-Body .1% 1/978
Chapters 11
Pages per chapter 4 3:30
Views PHP Hits Count
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hippocrates

1 Aphorisms 7 41.7 34:45
2 Book of Prognostics 25 26 21:40
 
 
1
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1
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8
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9
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2:40
11
.6
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12
1.8
1:30
13
.9
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14
1.2
1
15
1.2
1
16
1
:50
17
.6
:30
18
.6
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19
1.7
1:25
20
.9
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21
.8
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22
2.5
2:05
23
1.4
1:10
24
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2
  
1
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1
2
1.1
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3
2
1:40
4
.4
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5
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1
6
1.2
1
7
.6
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8
.8
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9
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1:15
10
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1:20
11
.8
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12
.7
:35
13
1.4
1:10
14
2.2
1:50
15
1.2
1
16
2
1:40
17
.5
:25
18
.8
:40
19
2
1:40
20
2
1:40
21
.7
:35
22
2.8
2:20
23
.4
:20
24
.5
:25
  
Menu 1 1.3 1:08
Total 145,282 582 8:05
Menu-Body .2% 1/448
Chapters 318
Pages per chapter 1.83 1:32
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Fistulae 12 9.2 1:10:35
1
.6
:30
2
.6
:30
3
.9
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4
1.8
1:30
5
.6
:30
6
1.5
1:15
7
.2
:10
8
1
:50
9
.4
:20
10
.4
:20
11
.4
:20
12
.8
:40
  
1
.4
:20
2
1.8
1:30
3
.4
:20
4
.7
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5
.9
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6
.9
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7
.3
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1
14 Regimen in Acute Diseases 1 64.2 8
1
Surgery 1 14.9 53:30
1
1
1.6
1:20
2
1.6
1:20
3
1.2
1
4
.7
:35
5
.5
:25
6
.4
:20
7
2.5
2:05
8
2.7
2:15
9
1.3
1:05
10
1.3
1:05
11
3.8
3:10
12
1.1
:55
13
1.3
1:05
14
4.7
3:55
15
.4
:20
16
1.2
1
17
.2
:10
18
.9
:45
19
.4
:20
20
23w
:05
21
.4
:20
22
.4
:20
23
.2
:10
24
.2
:10
25
35w
:08
26
.5
:25
27
.6
:30
28
.2
:10
29
.4
:20
30
2.4
2
31
.6
:30
32
.7
:35
33
2.2
1:50
34
1.2
1
35
1
:50
36
.8
:40
37
2
1:40
38
1.9
1:35
39
.6
:30
40
2.1
1:45
41
2.4
2
42
.8
:40
43
1.6
1:20
44
.9
:45
45
1.6
1:20
46
2.4
2
47
4.9
4:05
48
1.9
1:35
49
.8
:40
50
.8
:40
51
.9
:45
52
3.1
2:35
53
3.2
2:40
54
.7
:35
55
2.2
1:50
56
.6
:30
57
1.5
1:15
58
3.6
3
59
.7
:35
60
2.1
1:45
 
1
Ulcers 17 18.9 15:45
1
2.7
2:15
2
1.1
:55
3
1.6
1:20
4
1.2
1
5
2.7
2:15
6
.4
:20
7
.9
:45
8
.9
:45
9
.7
:35
10
1.3
1:05
11
.4
:20
12
1.3
1:05
13
1
:50
14
1.2
1
15
.3
:15
16
.7
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17
.5
:25
  

 

aristotle psychology
 
 
Menu .18 9
Total 37,402 150 2:05
Menu to Body .1% 1/834
Chapters 30
Pages per chapter 5 4:10
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aristotle prior analytics

1 46 115.5 1:36:15
11 Same in third Figure 3.5 2:55.
12 Comparison of pure with necessary Syllogisms .6 :30.
13 Contingent, & its concomitant Propositions 3.2 2:40.
14 Syllogisms with two contingent Propositions in first Figure 3.1 2:35.
15 Syllogisms with one simple & another contingent Proposition in first Figure 7.6 6:20.
16 Syllogisms with one Premise necessary, & other contingent in first Figure 4 3:20.
17 Syllogisms with two contingent Premises in second Figure 3.8 3:10.
18 Syllogisms with one Proposition simple, & other contingent, in second Figure 1.5 1:15.
19 Syllogisms with one Premise necessary & other contingent, in second Figure 3.3 2:45.
20 Syllogisms with both Propositions contingent in third Figure 1.9 1:35.
31 Upon Division; & its Imperfection as to Demonstration 2.4 2.
32 Reduction of Syllogisms to above Figures 2.7 2:15.
33 Error, arising from quantity of Propositions 1.2 1.
34 Error arising from inaccurate exposition of Terms 1.4 1:10.
35 Middle not always to be assumed as a particular thing .7 :35.
36 Arrangement of Terms, according to nominal appellation; & of Propositions according to case 2.4 2.
37 Rules of Reference to forms of Predication .3 :15.
38 Propositional Iteration & Addition to a Predicate 2 1:40.
39 Simplification of Terms in Solution of Syllogism .5 :25.
40 Definite Article to be added according to nature of Conclusion .3 :15.
41 Distinction of certain forms of Universal Predication 1.8 1:30.
42 Not all Conclusions in same Syllogism are produced through one Figure .4 :20.
43 Arguments against Definition, simplified .3 :15.
44 Reduction of Hypotheticals & of Syllogisms ad impossibile 1.4 1:10.
45 Reduction of Syllogisms from one Figure to another 3.8 3:10.
46 Quality & Signification of Definite, & Indefinite, & Privative 6.1 5:05.
2 Book 2. 27
6 Same in second Figure 1.3 1:05.
7 Same in third Figure 2.4 2.
8 Conversion of Syllogisms in first Figure 2.7 2:15.
9 Conversion of Syllogisms in second Figure 1.7 1:25.
10 Same in third Figure 2.6 2;10.
16 "Petitio Principii," or Begging Question 2.6 2:10.
17 Consideration of Syllogism, in which it is argued, that false does not happen—"on account of this," 3 2:30
18 False Reasoning .5 :25.
19 Prevention of a Catasyllogism 1 :50.
20 Elenchus .8 :40.
21 Deception, as to Supposition 4.8 4.
22 Conversion of Extremes in first Figure 3.5 2:55.
23 Induction 1.3 1:05.
24 Example 1.2 2.
25 Abduction .9 :45.
26 Objection 2.4 2.
27 Likelihood, Sign, & Enthymeme 4 3:20.
aristotle generation of animals
 
 
Menu .3 Time :15
Total 68,606 275 3:49
Menu to Body .1% 1/917
Chapters 60
Pages per chapter 4.6 3:50
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1
11.2
9:20
2
2.4
2
3
8
6:40
4
2.7
2:15
5
2.2
1:50
6
3
2:30
7
6.4
5:20
8
3.8
3:10
aristotle generation and corruptions
 
Total 103.4 1:26:10
Chapters 21
Pages per chapter 4.92 4:05
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aristtotle eudameudian ethics

1 Problem and its Difficulties  1.7 1:25.
2 Pre- Aristotelian Accounts of Soul  1.7 1:25.
3 Movement as an attribute of Soul 1.9 1:35.
4 Harmony and Number as Explanations of Soul 1.9 1:35.
5 Soul not compounded of the Elements of Existence 2 1:40.
6 End is to get to know virtue 2.1 1:45.
7 Reasoned argument seems to mark a philosopher 2.1 1:45.
8 What the best is 2.3 1:55.
9 Sequence of factors 2.3 1:55.
10 universality might be an attribute of even a small good 1.6 1:20.
2 Nature of Soul & specific Forms.
12 42.6 35:30
1 Abstract Definition of Soul  .5 :25.
2 Biological Description of Soul 2.5 2:05.
3 Psychic Faculties and their Relationship  2.4 2.
4 Nutrient Functions 2.2 1:50.
5 Sense- Perception in its General Features 2 1:40.
6 Three Kinds of Objects of Sense 1.7 1:25.
7 Sense of Sight 2.1 1:45.
8 Hearing and Sound 2.4 2.
9 Sense of Smell  2.5 2:05.
10 Taste and Flavour 2.2 1:50.
11 Touch and the Tangible 2.4 2.
12 Essential Character of Sense 2.4 2.
13 Desire leads a man on without employing persuasion 2.5 2:05.
14 Another way in which people are said to act under compulsion 2.4 2.
15 Voluntary seems to be the opposite of the involuntary 2.2 1:50.
16 Purposive choice is not opinion 2.3 1:55.
17 To investigate which would be an endless undertaking 2.2 1:50.
18 At all events it approximates to the truth in a way 2.2 1:50.
19 Goodness and badness have to do with pleasures and pains 2.6 2:10.
20 Goodness is the cause of the End aimed at by choice being right .9 :45.
0
0
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Menu .86 :44
Total 39,607 159 2:12
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Chapters 30
Pages per chapter 5.3 4:26
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1 Adequacy of the Senses for knowing all Sensible Qualities .9 :45.
2 Consciousness of Sensation and the Discrimination of Perceptions as given by Sense 2.4 2.
3 Imagination as separating Sense from Thought 2.3 1:55.
4 Thought and the Intelligible 2.1 1:45.
5 Creative Reason 2.3 1:55.
6 Unifying Work of Thought 2 1:40.
7 Reason as related to its Sensuous Materials 2.1 1:45.
8 Ideas as embodied in Things 2.1 1:45.
9 Erroneous explanations of Man's Active Powers 2 1:40.
10 Desire and Reason as united in Will 2.2 1:50.
11 Comparison of Mental Images in Will 2.4 2.
12 How the Different Faculties are adapted to the Conditions of Human Life 2.1 1:45.
13 Sense of Touch as determining the animal Organism 1.8 1:30.
14 the mean does not occur in combination with either extreme 1.8 1:30.
7 24 52.3 43:35
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8 8 15.4 12:50

aristotle economics
 
Total 49.9 41:35
Chapters 27
Pages per chapter 2 1:40
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aristotle ategories
 
 
 
Total 169 2:20:50
Chapters 46
Pages per chapter 1.26 1:05
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cicero  tuscular disputations
 
 
   
1
1.8
1:30
2
1.5
1:15
3
2.1
1:45
4
1.2
1
5
1.9
1:35
6
1.9
1:35
7
2.2
1:50
8
1.7
1:25
9
2.7
2:15
10
2.2
1:50
11
1.2
1
12
1.3
1:05
13
1.7
1:25
14
2.1
1:45
15
1.8
1:30
16
1.8
1:30
17
1.1
:55
18
1.2
1
19
1.7
1:25
20
2
1:40
21
1.4
1:10
22
.9
:45
23
2.1
1:45
24
1.5
1:15
25
2.1
1:45
26
1.7
1:25
27
2.3
1:55
28
1.4
1:10
29
1.2
1
30
1.2
1
31
1.9
1:35
32
1.8
1:30
33
1.8
1:30
34
1.5
1:15
35
1.7
1:25
36
1.7
1:25
37
1.7
1:25
38
1.5
1:15
39
2
1:40
40
1.9
1:45
41
.9
:45
42
.5
:25
  
virgil exologues
1 Meliboeus Tityrus 3.2 2:40.
2 Alexis 2.8 2:20.
3 Menalcas Damoetas Paalaemon 4.8 4.
4 Pollio 2.4 2.
5 Menalcas Mopsus 3.6 3.
6 To Varus 3.4 2:50.
7 Meliboeus Corydon Thyrsis 2.8 2:20.
8 To Pollio Damon Alphesiboeus 4.5 3:45.
9 Lycidis Moeris 2.8 2:20.
10 Gallus 3 2:30.
 
Body Pages 33.3 Time 27:45
Chapters 10
Pages per chapter 3.3
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virgil georgics
Preface .2 :10.
1 O universal lights 1.8 1:30.
2 But ere our metal cleave .4 :20.
3 Such the eternal bond .5 :25.
4 Then thou shalt suffer in alternate years  1.9 1:35.
5 But no whit the more 1.7 1:25.
6 Now to tell 9.2 7:40.
7 So too, after rain 1.2 1.
8 But if the headlong sun  3.6 3.
Preface .4 :20.
1 First, nature's law  .6 :30.
2 Other means there are 1.1 :55.
3 Those that lifted their head 8 6:40.
4 All these rules 3.4 2:50.
5 For the rest, whate'er .7 :35.
6 Now while yet 6.5 5:25.
 
Body Pages 33.3 Time 27:45
Chapters 10
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3 2 20.7 17:15.
Preface 17.1 14:15.
1 Seest one far afield 3.7 3:05.
4 2 22.4 18:40.
Preface 21.7 18:05.
1 No delay .8 :40.
ovid heroides
1 Penelope to Ulysses 5.4 4:30.
2 Phyllis to Demophoon 7.2 6.
3 Briseis to Achilles 7.1 5:55.
4 Phaedra to Hippolytus 8.2 6:50.
5 Oenone to Paris 6.6 5:30.
6 Hypsipyle to Jason 7.9 6:35.
7 Dido to Aeneas 9.6 8.
8 Hermione to Orestes 5.7 4:45.
9 Deianira to Hercules 7.2 6.
10 Ariadne to Theseus 7 5:50.
11 Canace to Macareus 5.6 4:40.
12 Medea to Jason 9.7 8:05.
13 Laodamia to Protesilaus 7.2 6.
14 Hypermnestra to Lynceus 5.9 4:55.
15 Sappho to Phaon 9.3 7:45.
16 Paris to Helen 16.6 13:50.
17 Helen to Paris 11.6 9:40.
18 Leander to Hero 9.4 7:50.
19 Hero to Leander 9.2 7:40.
20 Acontius to Cydippe 10.9 9:05.
21 Cydippe to Acontius 10.9 9:05.
 
Body Pages 177.8 Time 2:28:10
Chapters 21
Pages per chapter 8.5
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ovid metamorphosis
1 Creation 3.4 2:50.
2 Four Ages of Man 2.3 1:55.
3 Giants .6 :30.
4 Lycaon 2.9 2:25.
5 Great Deluge 6.3 5:15.
6 Python 1.3 1:05.
7 Daphne & Apollo 5.2 4:20.
8 Io & Jupiter 9.1 7:35.
1 Phaethon 15.9 13:15.
2 Callisto & Jupiter 5.4 4:30.
3 Coronis & Apollo 4.6 3:50.
4 Ocyroe & Aesculapius 2.1 1:45.
5 Battus & Mercury 1.4 1:10.
6 Aglauros & Mercury 6.1 5:05.
7 Europa & Jupiter 1.2 1.
3 7 30 25.
1 Cadmus & the Dragon 5.8 4:50.
2 Actaeon 4.9 4:05.
3 Semele & Jupiter 2.4 2.
4 Tiresias 1 :50.
5 Narcissus & Echo 8.1 6:45.
6 Pentheus & Bacchus 3.2 2:40.
7 Tyrrhenian Pirates & Bacchus 4.9 4:05.
4 9 34.5 28:45.
1 The Minyades 2.2 1:50.
2 Pyramus & Thisbe 5.2 4:20.
3 Mars & Venus 1.1 :55.
4 Leucothea & Clytie 4.6 3:50.
5 Hermaphroditus 4.4 3:40.
6 Athamas & Ino 1.2 1.
7 Cadmus & Harmonia 5.9 4:55.
8 Perseus & Atlas 1.7 1:25.
9 Perseus & Andromeda 2.4 2.
5 6 29.5 24:35.
1 Perseus & Phineus 11 9:10.
2 Pyreneus & the Muses 1 :50.
3 The Pierides & the Muses 1.2 1.
4 Pluto & Proserpine 1.9 1:35.
5 Arethusa & Alpheus 9.6 8.
6 Triptolemus & Lyncus 3.2 2:40.
6 6 33.5 27:55.
1 Arachne & Minerva 6.7 5:35.
2 Niobe 7.5 6:15.
3 Leto & the Lycians 3.4 2:50.
4 Marsyas 1 :50.
5 Tereus & Philomela .5 :25.
6 Orithyia & Boreas 12.8 10:40.
7 6 40.8 34.
1 Jason & Medea 7.9 6:35.
2 Medea & Aeson 7.2 6.
3 Medea & Pelias 4.2 3:30.
4 Medea & Aegeus 1.7 1:25.
5 Aeacus & the Myrmidones 11 9:10.
6 Cephalus & Procris 9.9 8:15.
8 7 39.4 32:50.
1 Minos & Scylla 7.1 5:55.
2 Daedalus & Icarus 1.1 :55.
3 Calydonian Boar Hunt 3.4 2:50.

4 Althaea & Meleager 3 2:30.
5 Perimela & Achelous 4.9 4:05.
6 Baucis & Philemon 3 2:30.
7 Erysichthon & Mestra 5.7 4:45.
97 37.4 31:10.
1 Hercules & Achelous 4.5 3:45.
2 Nessus & Death of Hercules 8.3 6:55.
3 Galanthis 2.4 2.
4 Dryope 3.6 3.
5 Iolaus 2.7 2:15.
6 Byblis & Caunus 10 8:20.
7 Iphis & Ianthe 6.2 5:10.
10 9 35.1 29:15.
1 Orpheus & Eurydice 4.1 3:25.
2 Attis & Cybele .2 :10.
3 Cyparissus 2.2 1:50.
4 Ganymede .4 :20.
5 Hyacinthus & Apollo 2.6 2:10.
6 The Propoetides 1.2 1.
7 Pygmalion 2.8 2:20.
8 Myrrha & Cinyras 12.8 10:40.
9 Atalanta & Hippomenes 7 5:50.
10 Adonis 1.6 1:20.
12 5 27 22:30.
1 Agamemnon at Aulis 1.7 1:25.
2 Cygnus & Achilles 5 4:10.
3 Caeneus & the Centauromachy 16.6 13:50.
4 Periclymenus & Hercules 1.8 1:30.
5 Death of Achilles 2.2 1:50.
13 6 43.1 30:55.
1 Ajax & Ulysses 17.8 14:50.
2 Hecuba & Polymnestor 7.7 6:25.
3 Memnon 2.2 1:50.
4 The Oenotrophi 3.5 2:55.
5 Galatea & Polyphemus 8.7 7:15.
6 Glaucus 3.5 2:55.
14 10 38 31:40.
1 Scylla & Circe 3.3 2:45.
2 The Cercopes 1.3 1:05.
3 The Cumaean Sibyl 2.6 2:10.
4 Ulysses, Polyphemus & Circe 6.8 5:40.
5 Picus & Circe 5.6 4:40.
6 Diomedes in Italy 3.2 2:40.
7 Aeneas in Latium 4.2 3:30.
8 Vertumnus & Pomona 4.3 3:35.
9 Iphis & Anaxarete 3.6 3.
10 Romulus 3.6 3.
15 6 38.7 32:15.
1 Myscelus, Croton 2.6 2:10.
2 Pythagoras 18.4 15:20.
3 Egeria, Hippolytus 3.3 2:45.
4 Tages, Cipus 3.3 2:45.
5 Aesculapius in Rome 5.3 4:25.
6 Julius Caesar 6.1 5:05.
phaedrus fables
1 Wolf & Lamb .6 :30.
2 Frogs asking for a King 1.3 1:05.
3 vain Jackdaw & Peacock .7 :35.
4 Dog carrying some Meat across a River .4 :20.
5 Cow, She-Goat, Sheep, & Lion .5 :25.
6 Frogs’ complaint against Sun .5 :25.
7 Fox & Tragic Mask .2 :10.
8 Wolf & Crane .6 :30.
9 Sparrow & Hare .5 :25.
10 Wolf, Fox, & Ape .4 :20.
11 Ass & Lion hunting .8 :40.
12 Stag at Stream .7 :35.
13 Fox & Raven .6 :30.
14 Cobbler turned Physician .8 :40.
15 Ass & Old Shepherd .5 :25.
16 Stag, Sheep, & Wolf .4 :20.
17 Sheep, Dog, & Wolf .4 :20.
18 Woman in Labour .3 :15.
19 Bitch & her Whelps .3 :15.
20 hungry Dogs .3 :15.
21 aged Lion, Wild Boar, Bull, & Ass .3 :15.
22 Man & Weasel .6 :30.
23 Faithful Dog .4 :20.
24 Frog & Ox .5 :25.
25 Dog & Crocodile .4 :20.
26 Fox & Stork .6 :30.
27 Dog, Treasure, & Vulture .5 :25.
28 Fox & Eagle .6 :30.
29 Ass deriding Boar .5 :25.
30 Frogs frightened at the Battle of Bulls .5 :25.
31 Kite & Pigeons .5 :25.
1 Lion, Robber, & Traveller .6 :30.
2 Two Women of different Ages beloved by Middle-aged Man .6 :30.
3 Man & Dog .3 :30.
4 Eagle, Cat, & Sow 1.1 :55.
5 Cæsar to Chamberlain 1.6 1:20.
6 Eagle, Crow, & Tortoise .8 :40.
7 Mules & Robbers .2 :10.
8 Stag & Oxen 1.2 1.
Epilogue 1.2 1.
1 Old Woman & Cask .4 :20.
2 Panther & Shepherd .8 :40.
3 Esop & Farmer .7 :35.
4 Butcher & Ape .9 :45.
5 Esop & Insolent Man .5 :25.
6 Fly & Mule .5 :25.
7 Dog & Wolf 1.3 1:05.
8 Brother & Sister .7 :35.
9 Socrates to his Friends .4 :20.
10 Poet on Believing & not Believing 2.5 2:05.
11 Eunuch to Abusive Man, Cock & Pearl .4 :20.
12 Cock & Pearl .4 :20.
13 Bees & Drones, Wasp sitting as judge .8 :40.
14 Esop at play .6 :30.
15 Dog to Lamb .9 :45.
16 Grasshopper & Owl .8 :40.
17 Trees under Protection of Gods .6 :30.
18 Peacock to Juno .7 :35.
19 F Esop’s Answer to Inquisitive Man 1.2 1.
1 Ass & Priests of Cybele .5 :25.
2 Weasel & Mice .8 :40.
3 Fox & Grapes .3 :15.
4 Horse & Wild Boar .7 :35.
5 Esop interpreting a Will 2 1:40.
6 Battle of Mice & Weasels .5 :25.
7 Poet’s Defence against Censurers of his Fables 1.1 :55.
8 Viper & File .3 :15.
9 Fox & Goat .5 :25.
10 Vices of Men .3 :15.
11 Thief pillaging Altar of Jupiter 1.1 :55.
12 Hercules & Plutus .4 :20.
13 Lion reigning .4 :20.
14 Prometheus .4 :20.
15 She-Goats & their Beards .4 :20.
16 Pilot & Mariners .5 :25.
17 Embassy of Dogs to Jupiter 1.5 1:15.
18 Man & Snake .3 :15.
19 Fox & Dragon 1.2 1.
20 Phædrus .5 :25.
21 Shipwreck of Simonides 1.2 1.
22 Mountain in Labour .2 :10.
23 Ant & Fly 1.1 :55.
24 Simonides preserved by Gods 1.4 1:10.
1 Demetrius & Menander .7 :35.
2 Travellers & Robber .7 :35.
3 Bald Man & Fly .6 :30.
4 Man & Ass .6 :30.
5 Buffoon & Countryman 1.6 1:20.
6 Two Bald Men .4 :20.
7 Princeps Flute Player 1.5 1:15.
8 Emblem of Opportunity .3 :15.
9 Bull & Calf .3 :15.
10 Huntsman & Dog .5 :25.
1 Ape & Fox .3 :15.
2 Author .6 :30.
3 Mercury & two Women .8 :40.
4 Prometheus & Cunning .9 :45.
5 Author .1 :0.1.
6 signification of Punishments of Tartarus .7 :35.
7 Author .7 :35.
8 Æsop & Author .4 :20.
9 Pompeius Magnus & his Soldier 1.6 1:20.
10 Juno, Venus, & Hen .7 :35.
11 Father of a Family & Æsop .7 :35.
12 Philosopher & Victor in Gymnastic Games .4 :20.
13 Ass & Lyre .4 :20.
14 Widow & Soldier 1.2 1.
15 Rich Suitor & Poor One 1.5 1:15.
16 Æsop & his Mistress .8 :40.
17 Cock carried in a Litter by Cats .4 :40.
18 Sow bringing forth & Wolf .5 :25.
19 Runaway Slave & Æsop 1 :50.
20 Chariot Horse sold for Mill .5 :25.
21 Hungry Bear .4 :20.
22 Traveller & Raven .6 :30.
23 Shepherd & She-Goat .3 :15.
24 Serpent & Lizard .4 :20.
25 Crow & Sheep .4 :20.
26 Servant & Master .3 :15.
27 Hare & Herdsman .7 :35.
28 Young Man & Courtesan .4 :20.
29 Beaver .6 :30.
30 Butterfly & Wasp .5 :25.
31 Ground-Swallow & Fox .6 :30.
Epilogue .2 :10.
1 Sick Kite .4 :20.
2 Hares tired of Life .4 :20.
3 Jupiter & Fox .4 :20.
4 Lion & Mouse .8 :40.
5 Man & Trees .4 :20.
6 Mouse & Frog .5 :25.
7 Two Cocks & Hawk .6 :30.
8 Snail & Ape .4 :20.
9 City Mouse & Country Mouse .9 :45.
10 Ass fawning upon his Master 1.1 :55.
11 Crane, Crow, & Countryman 1.1 :55.
12 Birds & Swallow .7 :35.
13 Partridge & Fox .8 :40.
14 Ass, Ox, & Birds .5 :25.
15 Lion & Shepherd .6 :30.
16 Goat & Bull .5 :25.
17 Horse & Ass .5 :25.
18 Birds, Beasts, & Bat .4 :20.
19 Nightingale, Hawk, & Fowler .7 :35.
20 Wolf, Fox, & Shepherd 1 :50.
21 Sheep & Wolves .7 :35.
22 Ape & Fox .5 :25.
23 Wolf, Huntsman, & Shepherd .8 :40.
24 Truthful Man, Liar, & Apes 1.1 :55.
25 Man & Lion .6 :30.
26 Stork, Goose, & Hawk .6 :30.
27 Sheep & Crow .5 :25.
28 Ant & Grasshopper .5 :25.
29 Horse & Ass .5 :25.
30 Old Lion & Fox .4 :20.
31 Camel & Flea .6 :30.
32 Kid & Wolf .6 :30.
33 Poor Man & Serpent .7 :35.
34 Eagle & Kite .8 :40.
     
plutarch moralia
1 On the Education of Children  40.4 33:40.
2 How the Young Man Should Study Poetry 65 45.
3 Hearing 30 25.
4 How to Tell a Flatterer from a Friend  75 1:02:30.
5 How a Man May Become Aware of his Progress in Virtue 38.9 32:25.
1 How to Profit by One's Enemies 24.1 20:05.
2 Having Many Friends 13.1 10:55.
3 Chance 7.6 6:20.
4 Virtue and Vice 4 3:20.
5 Letter of Condolence to Apollonius 54.6 45:30.
6 Advice about Keeping Well 40.4 33:40.
7 Advice to Bride and Groom 27.3 22:45.
8 Dinner of the Seven Wise Men 52.6 43:50.
9 Superstition 20.8 17:20.
3 5 304 4:13:20.
1 Sayings of Kings and Commanders 90.1 1:15:05.
2 Sayings of the Spartans 25.4 21:10.
3 Institutions of the Spartans 72.8 1:00:40.
4 Sayings of the Spartan Women 57.6 48.
5 Virtues of Women 57.6 48.
4 6 248 3:26:40.
1 Roman Questions 80.6 1:07:10.
2 Greek Questions 34.8 27:55.
3 Greek and Roman Parallel Stories See Pseudo-Plutarch 33.5 27:55.
4 Fortune of the Romans 14 11:40.
5 Fortune or Virtue of Alexander the Great 53.9 44:55.
6 Glory of the Athenians 15.3 12:45.
5 4 260 3:36:40.
1 Isis and Osiris 102.9 1:25:45.
2 epsilon at Delphi 27.4 22:50.
3 Oracles at Delphi no Longer Given in Verse 45.6 38.
4 Obsolescence of Oracles 84 70.
6 10 267 3:42:30.
1 Can Virtue be Taught? 4.5 3:45.
2 Moral Virtue 36.1 30:05.
3 Control of Anger 0 0.
4 Tranquility of Mind 42.3 35:15.
5 Brotherly Love 43.2 36.
6 Affection for Offspring 11.2 9:20.
7 Whether Vice is Sufficient to Cause Unhappiness 5.7 4:45.
8 Whether Affections of the Soul are Worse than Those of the Body 5.4 4:30.
9 Talkativeness 45.4 37:50.
10 Being a Busybody 27.7 14:45.
7  9 258 3:35.
1 Love of Wealth 15.4 12:50.
2 Compliancy 24.1 20:05.
3 Envy and Hate 5.8 15:15.
4 Praising Oneself Inoffensively 24.3 20:15.
5 Delays of Divine Vengeance 66.2 55:10.
6 Fate See Pseudo-Plutarch 21.5 17:55.
7 Sign of Socrates 62.2 51:50.
8 Exile 26.2 21:50.
9 Consolation to his Wife 11.4 9:30.
8  342 4:45.
1 Table Talk 341.3 4:44:25.
9 77 1:04:10.
1 Dialogue on Love 76.2 1:03:30.
10  9 241 4:01.
1 Love Stories 12.8 10:40.
2 Philosopher Ought to Converse Especially with Men in Power 12.1 10:05.
3 To an Uneducated Ruler 9.7 8:05.
4 Whether an Old Man Should Engage in Public Affairs 43.6 36:20.
5 Precepts of Statecraft 82.5 1:08:45.
6 Monarchy, Democracy and Oligarchy 4.8 4.
7 we Ought Not to Borrow 16.4 13:40.
8 Lives of the Ten Orators
See Pseudo-Plutarch 59.4 49:30.
9 Comparison between Aristophanes and Menander 4.3 3:35
12  6 240 4:48.
1 Face Which Appears in the Orb of the Moon 80.8 1:07:20
2 Principle of Cold 29.4 24:30.
3 Whether Fire or Water is More Useful 9.2 7:40.
4 Whether Land or Sea Animals are Cleverer 81 1:07:30.
5 Beasts are Rational 20.3 16:55.
6 Eating of Flesh 18.5 15:25.
13  6 232 3:13.
1 Platonic Questions 31.4 26:10.
2 Birth of the Spirit in Timaeus 54.2 45:10.
3 Summary of the Birth of the Spirit 0 0.
4 Stoic Self-Contradictions 66.6 55:30.
5 Stoics Speak More Paradoxically than the Poets 3.3 2:45.
6 Common Conceptions against the Stoics 76.4 1:03:40.
14  4 177 2:27.
1 Impossible to Live Pleasantly in the Manner of Epicurus 63.2 52:40.
2 Against Colotes 64.2 53:30.
3 Is the Saying "Live in Obscurity" Right? 9.6 8.
4 Music See Pseudo-Plutarch 39.7 33:05.
 
tacitus dialogues on oratory
1 General introduction, with reasons for writing an account of following discourse 1.4 1:10.
2 persons engaged in dialogue; at first, Curiatius Maternus, Julius Secundus, & Marcus Aper 1.2 1.
3 Secundus endeavours to dissuade Maternus from thinking any more of dramatic composition 1.2 1.
4 Maternus gives his reasons for persisting .7 :35.
5 Aper condemns his resolution, and, in point of utility, real happiness, fame & dignity, contends that oratorical profession is preferable to poetical 2.3 1:55.
6 2 1:40.
7 1.5 1:15.
8 He cites example of Eprius Marcellus & Crispus Vibius, who raised themselves by their eloquence to highest honours 1.9 1:35.
9 Poetical fame brings with it no advantage 2.4 2.
10 He exhorts Maternus to relinquish muses, & devote his whole to eloquence & business of bar 2.8 2:20.
11 Maternus defends his favourite studies; pleasures arising from poetry are in their nature innocent & sublime; fame is extensive & immortal. poet enjoys most delightful intercourse with his friends, whereas life of public orator is a state of warfare & anxiety 1.5 1:15.
12 1.9 1:35.
13 1.9 1:35.
14 Vipstanius Messala enters room. He finds his friends engaged in a controversy, & being an admirer of ancient eloquence, he advises Aper to adopt model of ancients in preference to plan of modern rhetoricians 1.5 1:15.
15 Hence a difference of opinion concerning merit of ancients & moderns. Messala, Secundus, & Maternus, profess themselves admirers of oratory that flourished in time of republic. Aper launches out against ancients, & gives preference to advocates of his own time. He desires to know who are to be accounted ancients 2.3 1:55.
16 1.7 1:25.
17 1.9 1:35.
18 Eloquence has various modes, all changing with conjuncture of times. But it is nature of men to praise past, and censure present. period when Cassius Severus flourished, is stated to be point of time at which men cease to be ancients; Cassius with good reason deviated from ancient manner 2 1:40.
19 1.8 1:30.
20 Defects of ancient eloquence: modern style more refined and elegant 1.6 1:20.
21 The character of Calvus, Cælius, Cæsar & Brutus, & also of Asinius Pollio, & Messala Corvinus 2.4 2.
22 praise & censure of Cicero 1.8 1:30.
23 The true rhetorical art consists in blending virtues of ancient oratory with beauties of modern style 2.1 1:45.
24 Maternus observes that there can be no dispute about superior reputation of ancient orators: he therefore calls upon Messala to take that point for granted, & proceed to an enquiry into causes that produced so great an alteration .9 :45.
25 After some observations on eloquence of Calvus, Asinius Pollio, Cæsar, Cicero, & others, Messala praises Gracchus & Lucius Crassus, but censures Mæcenas, Gallio, & Cassius Severus 2 1:40.
26 2 1:40.
27 Maternus reminds Messala of true point in question; Messala proceeds to assign causes which occasioned decay of eloquence, such as dissipation of young men, inattention of their parents, ignorance of rhetorical professors, & total neglect of ancient discipline 1 :50.
28 1.9 1:35.
29 1.5 1:15.
30 1.4 1:10.
31 2.4 2.
32 2.3 1:55.
33 1.7 1:25.
34 He proceeds to explain plan of study, & institutions, customs, & various arts, by which orators were formed in time of republic 2.2 1:50.
35 The defects & vices in new system of education. In this part of dialogue, sequel of Messala's discourse is lost, with whole of what was said by Secundus, & beginning of Maternus: supplement goes on from this place, distinguished by inverted commas [transcriber's note: not used], & sections marked with numerical figures 17.1 14:15.
1 Messala describes presumption of young advocates on their first appearance at bar; their want of legal knowledge, & absurd habits which they contracted in schools of rhetoricians .9 :45.
2 Eloquence totally ruined by preceptors. Messala concludes with desiring Secundus & Maternus to assign reasons which have occurred to them .8 :40.
3 .7 :35.
4 Secundus gives his opinion. change of government produced a new mode of eloquence. orators under emperors endeavoured to be ingenious rather than natural. Seneca first who introduced a false taste, which still prevailed in reign of Vespasian 1.2 1.
5 .9 :45.
6 2 1:40.
7 1.4 1:10.
8 Licinius Largus taught advocates of his time disgraceful art of hiring applauders by profession. This was bane of all true oratory, and, for that reason, Maternus was right in renouncing forum altogether 1.3 1:05.
9 .9 :45.
10 Maternus acknowledges that he was disgusted by shameful practices that prevailed at bar, & therefore resolved to devote rest of his time to poetry & muses .9 :45.
11 An apology for rhetoricians. praise of Quintilian. True eloquence died with Cicero 1.6 1:20.
12 1.2 1.
13 The loss of liberty was ruin of genuine oratory. Demosthenes flourished under a free government. original goes on from this place to end of dialogue 1.3 1:05.
14 1.2 1.
36 Eloquence flourishes most in times of public tumult. crimes of turbulent citizens supply orator with his best materials 2.6 2:10.
37 In time of republic, oratorical talents were necessary qualifications, & without them no man was deemed worthy of being advanced to magistracy 2.6 2:10.
38 The Roman orators were not confined in point of time; they might extend their speeches to what length they thought proper, and could even adjourn. Pompey abridged liberty of speech, & limited time 1.1 :55.
39 very dress of advocates under emperors was prejudicial to eloquence 1.5 1:15.
40 True eloquence springs from vices of men, & never was known to exist under a calm & settled government 1.8 1:30.
41 Eloquence changes with times. Every age has its own peculiar advantages, & invidious comparisons are unnecessary 1.9 1:35.
42 Conclusion of dialogue .6 :30.
florus roman history
1 ROMULUS, 1ST KING OF ROMANS 3.5 2:55.
2 NUMA POMPILIUS .9 :45.
3 TULLIUS HOSTILIUS 1.7 1:25.
4 ANCUS MARCIUS .3 :15.
5 TARQUINIUS PRISCUS 1 :50.
6 SERVIUS TULLIUS .7 :35.
7 TARQUINIUS SUPERBUS 1.7 1:25.
8 RECAP OF ACTS OF 7 KINGS .9 :45.
9 CHANGE OF GOVERNMENT 2 1:40.
10 WAR WITH PORSENA 1.4 1:10.
11 WAR WITH THE LATINS 2.2 1:50.
12 WARS WITH ETRURIANS, FALISCI, & FIDENATES 1.7 1:35.
13 WAR WITH THE GAULS 4.6 3:50.
14 LATIN WAR .7 :35.
15 SABINE WAR .5 :25.
16 SAMNITE WAR 2.4 2.
17 WAR WITH ETRURIANS & SAMNITES COMBINED 1.2 1.
18 WAR WITH TARENTINES & PYRRHUS 5.7 4:45.
19 PICENIAN WAR .4 :20.
20 SALLENTINE WAR .3 :15.
21 WAR WITH THE VOLSINI .4 :20.
22 SEDITIONS .9 :45.
23 CONTINUED .7 :35.
24 CONTINUED .8 :40.
25 CONTINUED .2 :10.
26 CONTINUED 1.4 1:10.
1 INTRODUCTORY .5 :25.
2 1ST PUNIC WAR 6.7 5:35.
3 LIGURIAN WAR 1.1 :55.
4 GALLIC WAR 1 :50.
5 Cont .6 :30.
6 2ND PUNIC WAR 11.9 9:55.
7 1ST MACEDONIAN WAR 2.3 1:55.
8 SYRIAN WAR AGAINST KING ANTIOCHUS 3.4 2:50.
9 AETOLIAN WAR .6 :30.
10 ISTRIAN WAR .6 :30.
11 GALLO-GRECIAN WAR 1 :50.
12 2ND MACEDONIAN WAR 2.6 2:10.
13  ILLYRIAN WAR .3 :15.
14 3RD MACEDONIAN WAR 1.1 :55.
15 3RD PUNIC WAR 3.3 2:45.
16 ACHAEAN WAR 1.3 1:05.
17 AFFAIRS IN SPAIN 3.7 3:05.
18 NUMANTINE WAR 3.6 3.
19 SUMMARY OF THE ROMAN WARS FOR 200 YEARS 1.3 1:05.
20 1.3 1:05.
1 JUGURTHINE WAR 3.3 2:45.
2 WAR WITH THE ALLOBROGES 1 :50.
3 WARS WITH THE CIMBRI, TEUTONES, AND TIGURINI 4.5 3:45.
4 THRACIAN WAR 1.4 1:10.
5 MITHRIDATIC WAR 6.3 5:15.
6 WAR AGAINST THE PIRATES 2.9 2:25.
7 CRETAN WAR 1 :50.
8 BALEARIC WAR 1.1 :55.
9 EXPEDITION TO CYPRUS .6 :30.
10 GALLIC WAR 5.4 4:30.
11 PARTHIAN WAR 1.9 1:35.
12 RECAPITULATION 2.6 2:10.
13 SEDITIOUS NATURE OF THE TRIBUNITIAL POWER 1.2 1.
14 SEDITION OF TIBERIUS GRACCHUS 1.4 1:10.
15 SEDITION OF CAIUS GRACCHUS .7 :35.
16 SEDITION OF APULEIUS 1.5 1:15.
17 SEDITION OF DRUSUS 1.9 1:35.
18 WAR WITH THE ALLIES 2.2 1:50.
19 WAR AGAINST THE SLAVES 2.6 2:10.
20 WAR AGAINST SPARTACUS 2.5 2:05.
21 CIVIL WAR OF MARIUS AND SYLLA 5.4 4:30.
22 WAR WITH SERTORIUS 1.7 1:25.
23 CIVIL WAR UNDER LEPIDUS 1.2 1.
1 INSURRECTION OF CATILINE 2.4 2.
2 WAR BETWEEN CAESAR AND POMPEY 18.9 15:45.
3 CAESAR AUGUSTUS 1.3 1:05.
4 CONFLICT AT MUTINA 1 :50.
5 SIEGE OF PERUSIA .5 :25.
6 TRIUMVIRATE 1.3 1:05.
7 WAR RAISED BY CASSIUS AND BRUTUS 2.6 2:10.
8 WAR WITH SEXTUS POMPEY 1 :50.
9 PARTHIAN WAR, UNDER VENTIDIUS 1.5 1:15.
10 WAR OF ANTONY WITH THE PARTHIANS  2.3 1:55.
11  WAR WITH ANTONY AND CLEOPATRA 2.4 2.
12 WARS WITH FOREIGN NATIONS 11.4 9:30.

eusebius proof of gospel

1 Proof of the Gospel of Our Saviour 7.1 5:55.
2 Character of the Christian Religion 5.3 4:25.
3 System of Moses was not Suitable for All Nations 14.3 11:55.
4 Why is it we reject the Jews' Way of Life, though we accept their Writings 3.4 2:50.
5 Character of the New Covenant of Christ 4.9 4:05.
6 Nature of Life according to New Covenant proclaimed by Christ 19.6 16:20.
7 How Christ having first fulfilled the Law of Moses became Introducer of a New and Fresh System 6.5 5:25.
8 Christian Life is of Two Distinct Characters 1.7 1:25.
9 Why a Numerous Offspring is not as Great a Concern to us as it was to them of Old Time 5.5 4:35.
10 Why we are not bidden to burn Incense and to sacrifice the Fruits of the Earth to God, as were the Men of Old Time 10.6 8:50.
Preface 1.1 :55.
1 From Genesis 5.3 4:25.
2 From Genesis 2.2 1:50.
3 From Genesis 43.4 36:10.
3 7 87.9 1:13:15
1 Prophets made Mention of the Gospel of Christ 2.8 2:20.
2 That they prophesied of Christ 21.2 17:40.
3 How we should reply to those who suppose Him to have been a Deceiver 7.9 6:35.
4 His Diviner Works 3.3 2:45.
5 Against those that disbelieve the Account of our Saviour's Miracles, given by His Disciples 24.9 20:45.
6 He worked not His Miracles by Sorcery, but by Divine Virtue and Power 14.4 12.
7 From this Working they who love Truth perceive also the Power of His Divinity 11.3 9:25.
4 17 84.2 1:10:10
1 Mystical Dispensation of Our Lord and Saviour Jesus the Son of God 3 2:30.
2 We hold that the Son of God was before the Whole Creation 1.3 1:05.
3 We rightly teach that there are not many Sons of the Supreme God, but One only, God of God 4 3:20.
4 Only-begotten Son of God must be considered necessarily anterior to the Whole Universe .9 :45.
5 We hold that there are Numberless Divine Created Powers, but One alone of the Son, whereby we describe Him as the Image of God the Father 5.6 4:40.
6 From 1st Constitution of the Universe,  Christ of God has been Invisible Guardian of Godly Souls 3.6 3.
7 To Hebrews alone of Old was Knowledge of True God revealed, being known by Manifestation of Christ 1.6 1:20.
8 Other Nations assigned to Certain Angels, worshipped the Stars of Heaven 1.5 1:15.
9 Hostile Power opposed to God, & of its Ruler, & how Whole Race of Mankind was in Subjection thereto 3.9 3:15.
10 Only-Begotten Son of God of Necessity made His Entry among Mankind 7.5 6:15.
11 He passed through the Life of Men .4 :20.
12 Laws of Loving-kindness called Him even to them that had been long Dead 2.5 2:05.
13 Even when He was made Man He continued in the Nature that cannot suffer, nor be harmed, nor be embodied 4.1 3:25.
14 Renewing Humanity He afforded to us all the Hope of Eternal Good 4.1 3:25.
15 What the Advent of Christ is meant to shew forth, and that He is called God and Lord, and High Priest of the God of the Universe by the Hebrew Prophets 18.1 15:05.
16 In which Prophetic Scriptures the Christ is foretold by Name. From Psalms 1248813Amos, Habakkuk, Lamentations of Jeramaiah, 1st Kings 18.4 15:20.
17 Name of Jesus was also honoured among Ancient Saints. From Exodus & Zacharaiah 6.3 5:15.
Preface 13.8 11:30.
1 Proverbs 8 8.2 6:50.
2 Psalm 45 2.9 2:25.
3 Psalm 109 8.4 7.
4 Isaiah 5.5 4:35.
5 Psalm 32 3.3 2:45.
6 Isaiah 1.7 1:25.
7 Genesis .5 :25.
8 Genesis .8 :40.
9 Genesis 1.9 1:35.
10 Genesis 1.3 1:05.
11 Genesis 2.7 2:15.
12 Genesis .4 :20.
13 Exodus 2 1:40.
14 Exodus .8 :40.
15 Exodus .4 :20.
16 Exodus .5 :25.
17 Exodus 1.6 1:20.
18 Numbers 1.1 :55.
19 Joshua, son of Nave 1.7 1:25.
20 Job 1.9 1:35.
21 Psalm 90 .7 :35.
22 Hosea .6 :30.
23 Amos 1 :50.
24 Obadiah .2 :10.
25 Zechariah .3 :15.
26 Zechariah 1.4 1:10.
27 Zechariah .4 :20.
28 Malachi, Jeremiah .7 :35.
29 Malachi, Jeremiah .7 :35.
30 Jeramaiah .7 :35.
Introduction 1.3 1:05.
1 Psalm 17 1.2 1.
2 Psalm 46 2.6 2:10.
3 Psalm 49 .8 :40.
4 Psalm 83 .5 :25.
5 Psalm 95 .6 :30.
6 Psalm 97 .8 :40.
7 Psalm 96 1.6 1:20.
8 Psalms 9and 97 1 :50.
9 Psalm 98 1.2 1.
10 Psalm 97 .5 :25.
11 2 Kings .7 :35.
12 3 Kings 2.3 1:55.
13 Micah 8.3 6:55.
14 Habakkuk 2.5 2:05.
15 Habakkuk 4.7 3:55.
16 Zechariah 1.5 1:15.
17 Zechariah 1.4 1:10.
18 Zechariah 15.6 13.
19 Baruch .3 :15.
20 Isaiah 6.4 5:20.
21 Isaiah 1.9 1:35.
22 Isaiah .3 :15.
23 Isaiah .8 :40.
24 Isaiah 2.9 2:25.
25 Isaiah 1.7 1:25.
Introduction .6 :30.
1 Isaiah 45.7 38:05.
2 Isaiah 12.2 10:10.
3 Isaiah 13.2 11.
Introduction 4.3 3:35.
1 Genesis 24.1 20:05.
2 Daniel 35.1 29:15.
3 Micah 2.8 2:20.
4 Zechariah 8.4 7.
5 Isaiah 2.5 2:05.
Introduction .8 :40.
1 Numbers 5.6 4:40.
2 Isaiah 2.3 1:55.
3 Numbers 3.8 3:10.
4 Hosea 2.8 2:20.
5 Isaiah 4.5 3:45.
6 Isaiah 2.1 1:45.
7 Psalm 90 7 5:50.
8 Isaiah 3.1 2:35.
9 Psalm 67 1 :50.
10 Isaiah 1.7 1:25.
11 Deuteronomy 3.7 3:05.
12 Job 2.1 1:45.
13 Isaiah 4 0.
14 Isaiah 1.9 1:35.
15 Isaiah 2.7 2:15.
16 Isaiah 2.2 1:50.
17 Zechariah 4.4 3:40.
18 From Psalm 117 1.8 1:30.
Introduction 2.4 2.
1 Psalm 40 11.2 9:20.
2 Psalm 54 5.1 4:15.
3 Psalm 108 6.5 5:25.
4 Zechariah 8 6:40.
5 Jeremiah .8 :40.
6 Amos 2.1 1:45.
7 Zechariah 2.6 2:10.
8 Psalm 21 34.2 28:30. 
Appendix .6 :30.
eusebius life of constantine
1 59 48.5 40:25
1 Preface. Death of Constantine 1 :50.
2 Preface Continued .8 :40.
3 How God honors Pious Princes, but destroys Tyrants 1.5 1:15.
4 God honored Constantine .4 :20.
5 He reigned above Years, & lived above 60 .8 :40.
6 He was Servant of God, & Conqueror of Nations .6 :30.
7 With Cyrus, King of Persians, & with Alexander of Macedon 1 :50.
8 He conquered nearly Whole World 1 :50.
9 He was the Son of a Pious Emperor, & bequeathed Power to Royal Sons 1 :50.
10 Need for this History, & its Value for Edification 1.7 1:25.
11 His Present Object is to record only Pious Actions of Constantine 1 :50.
12 Like Moses, he was reared in the Palaces of Kings 1.5 1:15.
13 Of Constantius his Father, who refused to imitate Diocletian, Maximian, & Maxentius, in their Persecution of Christians 1.1 :55.
14 How Constantius his Father, being reproached with Poverty by Diocletian, filled his Treasury, & afterwards restored Money to those by whom it had been contributed 1.6 1:20.
15 Persecution raised by his Colleagues .6 :30.
16 How Constantius, feigning Idolatry, expelled those who consented to offer Sacrifice, but retained in his Palace all who were willing to confess Christ 1.3 1:05.
17 His Christian Manner of Life 1 :50.
18 After Abdication of Diocletian & Maximian, Constantius became Chief Augustus, & was blessed with a Numerous Offspring 1 :50.
19 His Son Constantine, who in his Youth accompanied Diocletian into Palestine .8 :40.
20 Flight of Constantine to his Father because of Plots of Diocletian .5 :25.
21 Death of Constantius, who leaves his Son Constantine Emperor .7 :35.
22 How, after Burial of Constantius, Constantine was Proclaimed Augustus by Army 1 :50.
23 Brief Notice of Destruction of Tyrants .4 :20.
24 It was by Will of God that Constantine became possessed of Empire .4 :20.
25 Victories of Constantine over Barbarians & Britons .8 :40.
26 How he resolved to deliver Rome from Maxentius .5 :25.
27 After reflecting on Downfall of those who had worshiped Idols, he made Choice of Christianity 1.6 1:20.
28 While he was praying, God sent him a Vision of a Cross of Light in Heavens at Mid-day, with an Inscription admonishing him to conquer by that 1.9 1:35.
29 How Christ of God appeared to him in his Sleep, & commanded him to use in his Wars a Standard made in Form of Cross .5 :25.
30 Making of Standard of Cross .3 :15.
31 Description of Standard of Cross, which the Romans now call Labarum 1 :50.
32 How Constantine received Instruction, & read Sacred Scriptures 1.1 :55.
33 Adulterous Conduct of Maxentius at Rome .6 :30.
34 How Wife of a Prefect slew herself for Chastity’s Sake .6 :30.
35 Massacre of Roman People by Maxentius .7 :35.
36 Magic Arts of Maxentius against Constantine; & Famine at Rome .5 :25.
37 Defeat of Maxentius’s Armies in Italy .7 :35.
38 Death of Maxentius on Bridge of Tiber 1.8 1:30.
39 Constantine’s Entry into Rome .7 :35.
40 Statue of Constantine holding a Cross, & its Inscription .7 :35.
41 Rejoicings throughout Provinces; & Constantine’s Acts of Grace .9 :45.
42 Honors Conferred upon Bishops, & Building of Churches .6 :30.
43 Constantine’s Liberality to Poor 1.1 :55.
44 How he was present at Synods of Bishops .7 :35.
45 His Forbearance with Unreasonable Men .8 :40.
46 Victories over Barbarians .4 :20.
47 Death of Maximin, who had attempted a Conspiracy, and of Others whom Constantine detected by Divine Revelation .8 :40.
48 Celebration of Constantine’s Decennalia .3 :15.
49 How Licinius oppressed East .9 :45.
50 How Licinius attempted a Conspiracy against Constantine .9 :45.
51 Intrigues of Licinius against Bishops, & his Prohibition of Synods 1 :50.
52 Banishment of  Christians & Confiscation of their Property .7 :35.
53 Edict that Women should not meet with Men in Churches .5 :25.
54 Those who refuse to sacrifice are to be dismissed from Military Service, & those in Prison not to be fed 1 :50.
55 Lawless Conduct and Covetousness of Licinius 1 :50.
56 At length he undertakes to raise a Persecution .6 :30.
57 Maximian, brought Low by a Fistulous Ulcer with Worms, issued an Edict in Favor of Christians .9 :45.
58 Maximin, who had persecuted Christians, was compelled to fly disguised as a Slave 1.5 1:15.
59 Maximin, blinded by Disease, issued an Edict in Favor of Christians .7 :35.
2 73 53.2 44:20
1 Secret Persecution by Licinius, who causes Some Bishops to be put to Death at Amasia of Pontus .9 :45.
2 Demolition of Churches, & Butchery of Bishops 1.2 1.
3 Constantine stirred on Behalf of  Christians thus in Danger of Persecution .9 :45.
4 Constantine prepared himself for War by Prayer: Licinius by Practice of Divination 1.2 1.
5 What Licinius sacrificing in a Grove said about Idols & Christ 1.7 1:25.
6 Apparition seen in Cities subject to Licinius, as of Constantine’s Troops passing through them .8 :40.
7 That Victory everywhere followed Presence of the Standard of Cross in Battle .4 :20.
8 Men selected to carry Cross .4 :20.
9 A Cross-Bearer, who fled his Post, was slain: while Another, who faithfully stood his Ground, was preserved 1.1 :55.
10 Various Battles, and Constantine’s Victories .5 :25.
11 Flight & Magic Arts of Licinius .9 :45.
12 Constantine, after praying in his Tabernacle, obtained Victory 1 :50.
13 His Humane Treatment of Prisoners .7 :35.
14 Farther Mention of his Prayers in Tabernacle .6 :30.
15 Treacherous Friendship, & Idolatrous Practices of Licinius .7 :35.
16 Licinius counseled his Soldiers not to attack the Standard of Cross .7 :35.
17 Constantine’s Victory .3 :15.
18 Death of Licinius, and Celebration of Event .4 :20.
19 Rejoicings and Festivities 1.4 1:10.
20 Constantine’s Enactments in Favor of Confessors 1.2 1.
21 His Laws concerning Martyrs, & concerning Ecclesiastical Property .6 :30.
22 How he won Favor of  People .5 :25.
23 He declared God Author of his Prosperity: & about his Rescripts .9 :45.
24 Law of  Constantine respecting Piety towards God, & Christian Religion .9 :45.
25 An Illustration from Ancient Times .8 :40.
26 Persecuted & Persecutors .9 :45.
27 How  Persecution became Occasion of Calamities to Aggressors .6 :30.
28 God chose Constantine to be Minister of Blessing .9 :45.
29 Constantine’s Expressions of Piety towards God; & Praise of Confessors 1.2 1.
30 Law granting Release from Exile, from Service in Courts, & from Confiscation of Property .7 :35.
31 Release likewise granted to Exiles in Islands .7 :35.
32 Release of those ignominiously employed in Mines & Public Works .5 :25.
33 Confessors engaged in Military Service .5 :25.
34 Liberation of Free Persons condemned to labor in Women’s Apartments, or to Servitude .8 :40.
35  Inheritance of Property of Martyrs & Confessors, also of those who had suffered Banishment or Confiscation of Property .8 :40.
36 Church declared Heir of those who leave no Kindred, & Free Gifts of such Persons Confirmed .6 :30.
37 Lands, Gardens, or Houses, but not Actual Produce from them, are to be given back .8 :40.
38 In what Manner Requests should be made for these .8 :40.
39 Treasury must restore Lands, Gardens, & Houses to Churches .5 :25.
40 Tombs of Martyrs & Cemeteries to be transferred to Possession of Churches .5 :25.
41 Those who have purchased Property belonging to the Church, or received it as a Gift, are to restore it .5 :25.
42 Earnest Exhortation to worship God .8 :40.
43 How Enactments of Constantine were carried into Effect .4 :20.
44 He promoted Christians to Offices of Government, & forbade Gentiles in Such Stations to offer Sacrifice .5 :25.
45 Statutes which forbade Sacrifice, & enjoined the Building of Churches .8 :40.
46 Constantine’s Letter to Eusebius & Other Bishops, respecting Building of Churches, with Instructions to repair Old, & erect New Ones on a Larger Scale, with Aid of Provincial Governors 1.3 1:05.
47 He wrote a Letter in Condemnation of Idolatry .5 :25.
48 Constantine’s Edict to People of Provinces concerning Error of Polytheism, commencing with Some General Remarks on Virtue & Vice .8 :40.
49 Constantine’s Pious Father, & Persecutors Diocletian & Maximian .6 :30.
50 Persecution from Oracle of Apollo who said she couldn't work because of “Righteous Men.” .4 :20
51 A Youth, heard from him who wrote Persecution Edict that “Righteous Men” were Christians .7 :35.
52 Manifold Forms of Torture & Punishment practiced against Christians .5 :25.
53 Barbarians kindly received Christians .4 :20.
54 What Vengeance overtook those who on Account of the Oracle raised Persecution .5 :25.
55 Constantine gives Glory to God, makes Grateful Acknowledgment of Sign of Cross, & prays for Churches & People .8 :40.
56 He prays that All may be Christians, but compels None .8 :40.
57 He gives Glory to God, who has given Light by his Son to those who were in Error .4 :20.
58 He glorifies him again for his Government of Universe .8 :40.
59 He gives Glory to God, as Constant Teacher of Good .7 :35.
60 Admonition at Close of Edict, that No One should trouble his Neighbor .8 :40.
61 How Controversies originated at Alexandria through Matters relating to Arius 1.3 1:05.
62 Arius, and the Melitians .4 :20.
63 Constantine sent a Messenger & a Letter concerning Peace .6 :30.
64 Constantine’s Letter to Alexander Bishop, and Arius Presbyter .3 :15.
65 His Continual Anxiety for Peace .5 :25.
66 He adjusted Controversies which arose in Africa .4 :20.
67 Religion began in East .5 :25.
68 Being grieved by the Dissension, he counsels Peace 1 :50.
69 Origin of Controversy between Alexander & Arius, & these Questions shouldn't have been discussed 1.5 1:15.
70 Exhortation to Unanimity .3 :15.
71 There should be no Contention in Matters which are in themselves of Little Moment 2.5 2:05.
72 Excess of his Pious Concern caused him to shed Tears; & his Intended Journey to East was postponed because of These Things 1 :50.
73 Controversy continues without Abatement, even after Receipt of This Letter .6 :30.
3 73 53.2 44:20
1 Comparison of Constantine’s Piety with Wickedness of Persecutors 2.7 2:15.
2 Farther Remarks on Constantine’s Piety, & his Open Testimony to Sign of Cross .7 :35.
3 Of his Picture surmounted by a Cross & having beneath it a Dragon 1.1 :55.
4 Farther Notice of the Controversies raised in Egypt by Arius .6 :30.
5 Disagreement respecting Celebration of Easter 1.1 :55.
6 How he ordered a Council to be held at Nicæa 1.1 :55.
7 General Council, at which Bishops from all Nations were Present .9 :45.
8 Assembly was composed, as in Acts of Apostles, of Individuals from Various Nations .6 :30.
9 Virtue and Age of 2 Bishops .4 :20.
10 Council in Palace. Constantine, entering, took his Seat in Assembly 1.4 1:10.
11 Silence of Council, after Some Words by Bishop Eusebius .4 :20.
12 Constantine’s Address to Council concerning Peace 1.7 1:25.
13 How he led Dissentient Bishops to Harmony of Sentiment .8 :40.
14 Unanimous Declaration of Council concerning Faith, & Celebration of Easter .4 :20.
15 How Constantine entertained Bishops on Occasion of His Vicennalia .7 :35.
16 Presents to Bishops, & Letters to People generally .4 :20.
17 Constantine’s Letter to Churches respecting Council at Nicæa .9 :45.
18 He speaks of their Unanimity respecting Feast of Easter, & against Practice of Jews 2.3 1:55.
19 Exhortation to follow Example of Greater Part of World 1.2 1.
20 Exhortation to obey Decrees of the Council .8 :40.
21 Recommendation to the Bishops, on their Departure, to Preserve Harmony 1.8 1:30.
22 How he dismissed Some, & wrote Letters to Others; also his Presents .4 :20.
23 How he wrote to Egyptians, exhorting them to Peace .6 :30.
24 How he wrote Frequent Letters of a Religious Character to Bishops & People .5 :25.
25 How he ordered Erection of a Church at Jerusalem, in Holy Place of our Saviour’s Resurrection .5 :25.
26 Holy Sepulchre had been covered with Rubbish & with Idols by Ungodly 2.2 1:50.
27 How Constantine commanded Materials of Idol Temple, & Soil itself, to be removed at a Distance .5 :25.
28 Discovery of Most Holy Sepulchre .5 :25.
29 How he wrote concerning Erection of a Church, both to Governors of Provinces, & to Bishop Macarius .7 :35.
30 Constantine’s Letter to Macarius respecting the Building of Church of our Saviour 1.2 1.
31 That Building should surpass all Churches in World in Beauty of its Walls, its Columns, & Marbles 1 :50.
32 That he instructed Governors concerning Beautifying of Roof; also concerning Workmen, & Materials .6 :30.
33 How Church of our Saviour, New Jerusalem prophesied of in Scripture, was built .8 :40.
34 Description of Structure of the Holy Sepulchre .2 :10.
35 Description of Atrium and Porticos .2 :10.
36 Description of Walls, Roof, Decoration, and Gilding of Body of Church .7 :35.
37 Description of Double Porticos on Either Side, & of Three Eastern Gates .4 :20.
38 Description of the Hemisphere, Twelve Columns, & their Bowls .3 :15.
39 Description of Inner Court, the Arcades & Porches .4 :20.
40 Number of his Offerings .3 :15.
41 Erection of Churches in Bethlehem, & on Mount of Olives .5 :25.
42 Empress Helena, Constantine’s Mother, having visited this Locality for Devotional Purposes, built these Churches .7 :35.
43 Farther Notice of Churches at Bethlehem 1.4 1:10.
44 Helena’s Generosity and Beneficent Act .5 :25.
45 Helena’s Pious Conduct in the Churches .4 :20.
46 How she made her Will, & died at Age of Eighty Years .7 :35.
47 How Constantine buried his Mother, & how he honored her during her Life 1.2 1.
48 How he built Churches in Honor of Martyrs, & abolished Idolatry at Constantinople .7 :35.
49 Representation of Cross in Palace, & of Daniel at Public Fountains .6 :30.
50 That he erected Churches in Nicomedia, & in Other Cities .8 :40.
51 He ordered a Church to be built at Mambre .7 :35.
52 Constantine’s Letter to Eusebius concerning Mambre .6 :30.
53 Saviour appeared in this Place to Abraham 1.8 1:30.
54 Destruction of Idol Temples and Images everywhere 2.2 1:50.
55 Overthrow of an Idol Temple, and Abolition of Licentious Practices, at Aphaca in Phœnicia 1.5 1:15.
56 Destruction of Temple of Æsculapius at Ægæ 1 :50.
57 How Gentiles abandoned Idol Worship, & turned to Knowledge of God 1.1 :55.
58 How he destroyed Temple of Venus at Heliopolis, & built First Church in that City 1.2 1.
59 Disturbance at Antioch by Eustathius 1.8 1:30.
60 Constantine’s Letter to Antiochians, directing them not to withdraw Eusebius from Cæsarea, but to seek some one else 4.2 3:30.
61 Emperor’s Letter to Eusebius praising him for refusing Bishopric of Antioch 1.1 :55.
62 Constantine’s Letter to the Council, depreciating Removal of Eusebius from Cæsarea 1.4 1:10.
63 How he displayed his Zeal for the Extirpation of Heresies .8 :40.
64 Constantine’s Edict against Heretics 1.3 1:05.
65 Heretics are deprived of their Meeting Places 1.4 1:10.
66 How on Discovery of Prohibited Books among Heretics, Many of them return to Catholic Church 1.3 1:05.
4 75 52.5 43:45
1 How he honored Many by Presents and Promotions .9 :45.
2 Remission of a Fourth Part of Taxes .5 :25.
3 Equalization of More Oppressive Taxes .3 :15.
4 His Liberality, from His Private Resources, to the Losers in Suits of a Pecuniary Nature .6 :30.
5 Conquest of Scythians defeated through Sign of Our Saviour .8 :40.
6 Conquest of the Sarmatians, consequent on Rebellion of their Slaves .7 :35
7 Ambassadors from Different Barbarous Nations receive Presents from Emperor 1 :50.
8 He wrote also to King of Persia, who had sent him an Embassy, on Behalf of Christians in his Realm .6 :30.
9 Letter of Constantine Augustus to Sapor, King of Persians, containing a truly Pious Confession of God & Christ .8 :40.
10 Writer denounces Idols, & glorifies God .9 :45.
11 Against Tyrants & Persecutors; & on Captivity of Valerian .5 :25.
12 He declares that, having witnessed Fall of Persecutors, he now rejoices at Peace enjoyed by Christians .6 :30.
13 He bespeaks his Affectionate Interest for Christians in his Country .6 :30.
14 How Zealous Prayers of Constantine procured Peace to Christians .5 :25.
15 He causes himself to be represented on his Coins, and in his Portraits, in Attitude of Prayer .5 :25.
16 He forbids by Law the Placing his Likeness in Idol Temples .3 :15.
17 His Prayers in the Palace, & his Reading Holy Scriptures .4 :20.
18 He enjoins General Observance of Lord’s Day, & Day of Preparation 1.1 :55.
19 He directed even his Pagan Soldiers to pray on Lord’s Day .7 :35.
20 Form of Prayer given by Constantine to his Soldiers .5 :25.
21 He orders Sign of Saviour’s Cross to be engraven on his Soldiers’ Shields .3 :15.
22 Of his Zeal in Prayer, & Honor he paid to Feast of Easter .8 :40.
23 He forbade Idolatrous Worship, but honored Martyrs & Church Festivals .5 :25.
24 He described himself to be a Bishop, in Charge of Affairs External to Church .5 :25.
25 Prohibition of Sacrifices, of Mystic Rites, Combats of Gladiators, also Licentious Worship of Nile .9 :45.
26 Amendment of Law in Force respecting Childless Persons, & of Law of Wills 1.7 1:25.
27 Among Other Enactments, he decrees that no Christian shall slave to a Jew, & affirms Validity of Decisions of Councils .9 :45.
28 His Gifts to Churches, & Bounties to Virgins & to Poor .5 :25.
29 Constantine’s Discourses & Declamations 1.8 1:30.
30 He marked out before a Covetous Man Measure of a Grave, & so put him to Shame .6 :30.
31 He was derided because of his Excessive Clemency .4 :20.
32 Constantine’s Oration which he wrote to Assembly of Saints .4 :20.
33 How he listened standing to Eusebius’ Declamation in Honor of our Saviour’s Sepulchre 1 :50.
34 He wrote to Eusebius respecting Easter, & respecting Copies of Holy Scriptures .4 :20.
35 Constantine’s Letter to Eusebius, in praise of his Discourse concerning Easter 1.1 :55.
36 Constantine’s Letter to Eusebius on Preparation of Copies of Holy Scriptures 1.1 :55.
37 How Copies were provided .4 :20.
38 How Market-Town of Gaza was made a City for its Profession of Christianity, & received Name of Constantia .4 :20.
39 A Place in Phœnicia also was made a City, & in Other Cities Idolatry was abolished, & Churches built .8 :40.
40 Having conferred Dignity of Cæsars on his Three Sons at Three Decennial Periods of his Reign, he dedicated Church at Jerusalem .8 :40.
41 In meantime he ordered a Council to be convened at Tyre, because of Controversies raised in Egypt 1 :50.
42 Constantine’s Letter to the Council at Tyre 2 1:40.
43 Bishops from all Provinces attended  Dedication of Church at Jerusalem 1 :50.
44 Their Reception by Notary Marianus; Distribution of Money to Poor; & Offerings to Church .7 :35.
45 Various Discourses by Assembled Bishops; also by Eusebius, Writer of this History .9 :45.
46 Eusebius afterwards delivered his Description of Church of Saviour, & a Tricennial Oration before Constantine himself .7 :35.
47 Council at Nicæa held in 20th, Dedication of Church at Jerusalem in 30th Year of his Reign .5 :25.
48 Constantine was displeased with one who praised him excessively .6 :30.
49 Marriage of his Son Constantius Cæsar .4 :20.
50 Embassy & Presents from Indians .5 :25.
51 Constantine divided Empire between 3 Sons, who he instructed in Politics & Religion .9 :45.
52 That after they had reached Man’s Estate he was their Guide in Piety 1.3 1:05.
53 Having reigned about Years, & lived above 60, he still had a Sound Body .5 :25.
54 Those who abused His Extreme Benevolence for Avarice & Hypocrisy .8 :40.
55 Constantine employed himself in Composition of Various Kinds to Close of his Life 1.2 1.
56 How he took Bishops with him on an Expedition against Persians, & took with him a Tent in Form of a Church 1 :50.
57 He received an Embassy from Persians and kept Night Vigil with others at Feast of Easter .5 :25.
58 Concerning Building of a Church in Honor of Apostles at Constantinople .6 :30.
59 Farther Description of same Church .4 :20.
60 He also erected his own Sepulchral Monument in this Church 1.2 1.
61 His Sickness at Helenopolis, & Prayers respecting his Baptism .8 :40.
62 Constantine’s Appeal to Bishops, requesting them to confer upon him Rite of Baptism 1.3 1:05.
63 How after his Baptism he rendered Thanks to God .8 :40.
64 Constantine’s Death at Noon on Feast of Pentecost .7 :35.
65 Lamentations of Soldiery and their Officers .6 :30.
66 Removal of the Body from Nicomedia to Palace at Constantinople .6 :30.
67 He received same Honors from Counts and other Officers as before his Death 1.1 :55.
68 Resolution of Army to confer thence-forward the Title of Augustus on his Sons .8 :40.
69 Mourning for Constantine at Rome; & Honor paid him there through Paintings after his Death .9 :45.
70 His Burial by his Son Constantius at Constantinople .6 :30.
71 Sacred Service in Church of Apostles on the Occasion of Constantine’s Funeral 1 :50.
72 Of Phœnix .6 :30.
73 How Constantine is represented on Coins in Act of ascending to Heaven .3 :15.
74 God whom he had honored deservedly honored him in Return .5 :25.
75 He surpassed all Preceding Emperors in Devotion to God .5 :25.
eusebius martyrs in palestine
Introduction 8.8 7:20.
Preface 3.3 2:45.
1 CONFESSION OF PROCOPIUS. 1st year of Persecution 2.1 1:45.
2 CONFESSION OF ALPHAEUS, AND ZACCHAEUS, AND ROMANUS.  1st year 6.2 5:10. 
3 CONFESSION OF TIMOTHEUS, IN THE CITY OF GAZA. 2nd year 2.3 1:55.
4 CONFESSION OF AGAPIUS, 2 ALEXANDERS, 2 DIONYSIUSES, TIMOTHEUS, ROMULUS, & PAESIS.  2nd year 3 2:30.
5 CONFESSION OF EPIPHANIUS (Gr. Apphianus). 3rd year 8.7 7:15.
6 CONFESSION OF ALOSIS (Gr. Aedesius).  3rd year 2.2 1:50.
7 CONFESSION OF AGAPIUS. 4th year of persecution 4.1 3:25.
8 CONFESSION OF THEODOSIA, A VIRGIN OF GOD. 5th year 2.8 2:20.
9 CONFESSION OF DOMNINUS, 5th year 3.6 3.
10 CONFESSION OF PAULUS, VALENTINA, AND HATHA. 5th year in Caesarea 7.2 6.
11 CONFESSION OF ANTONINUS, ZEBINAS, GERMANUS, AND MANNATHUS (Gr. Ennathas).  
5th year in Caesarea 4.8 4.
12 CONFESSION OF ARES, AND PRIMUS (Gr. Promus), AND ELIAS.
6th year in Ashkelon .8 :04.
13 CONFESSION OF PETER, WHO WAS SURNAMED ABSALOM.
7th year in Caesarea 1.8 1:30.
14 CONFESSION OF PAMPHILUS, VALES, SELEUCUS, PAULUS, PORPHYRIUS, THEOPHILUS (Theodulus), JULIANUS, & ONE EGYPTIAN. 7th year 13.7 11:25.
15 CONFESSION OF HADRIANUS AND EUBULUS. 7th year 1.2 1.
16 CONFESSION OF PAULUS (Gr.Peleus), NILUS, PATRIMYTHEAS (Gr. Patermutheus) & ELIAS. 
7th year 2.1 1:45.
17 CONFESSION OF SILVANUS, AND OF THOSE WITH HIM.
8th year 2.4 2.
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julian  letters
1 3 from Gaul To Priscus .7 :35.
2 358-35 from Gaul To Priscus 1.2 1.
3  3 from Gaul To Eumenius and Pharianus 1.2 1.
4 358-9 from Paris To Oribasius 3 2:30.
5  358-9 Winter from Paris To Priscus .9 :45.
6 3 Before July, from Gaul To Alypius, brother of Caesarius  1.1 :55.
7  To the Same 1 :50.
8 36 November, from Naissa (Nish) To Maximus, the philosopher 3 2:30.
9 36 Late Nov. or Dec. from Naissa To his Uncle Julian  .8 :40.
10 3 About December From Naissa To Eutherius  .3 :15.
11 3 From Naissa or Constantinople To Leontius .6 :30.
12   3or 36 From Constantinople To the philosopher Maximus .6 :30.
13 3 Constantinople To Hermogenes, formerly Prefect of Egypt .9 :45.
14 End of 3 or early in 36 Constantinople To Prohaeresius .7 :35.
15 3 Jan Constantinople To Bishop Aetius  .4 :20.
16  3 or 36 Constantinople To the High-priest Theodorus  2.9 2:25.
17 3 early. Constantinople To Zeno .9 :45.
18 3 Const To an Official 2.2 1:50.
19 3 or early in 3 To a Priest  3.3 2:45.
20 36 before May 1Constantinople To the High-priest Theodorus 3.3 2:45.
21 36 Jan. Constantinople Emperor Julian Caesar, most Mighty Augustus, to the People of Alexandria 3.2 2:40.
22 36 on his way to Antioch in June? To Arsacius, High-priest of Galatia 3 2:30.
23  3 end of January, Constantinople To Ecdicius, Prefect of Egypt  1 :50.
24 36 Constantinople To the Alexandrians, an Edict  .7 :35.
25 36 Constantinople To Evagrius 2.2 1:50.
26 36 Constantinople To Basil 1.4 1:10.
27  3 Constantinople To Thracians  .9 :45.
28 36 Constantinople On behalf of the Argives; unaddressed 6.1 5:05.
29 3 Constantinople To Uncle Julian 4 3:20.
30 3 Constantinople To Philip 1.5 1:15.
31 36 May 1from Constantinople. A decree concerning Physicians .4 :20.
32 3 Constantinople, or from Antioch in the autumn. To priestess Theodora 2.2 1:50.
33 36 about the same date as Letter 3 To the most reverend Theodora .3 :15.
34 3 To Theodora? .4 :20.
35  36 June, on the way to Antioch. To Aristoxenus, a Philosopher 1 :50.
36 36 after June 1from Antioch. Rescript on Christian Teachers  3.2 2:40.
37 36 Constantinople or Antioch. To Atarbius .4 :20.
38 3 From Antioch to Porphyrius  .6 :30.
39 3 Probably from Antioch. To the citizens of Byzacium .3 :15.
40 3or 36 Antioch. To Hecebolius 1 :50.
41 36 August 1st, Antioch. To the citizens of Bostra 3.8 3:10.
42 36 Antioch. To Callixeine  .8 :40.
43 36 Antioch. To Eustathius the Philosopher .7 :35.
44 36 Antioch. To Eustathius .6 :30.
45 36 October, from Antioch. To Ecdicius, Prefect of Egypt .4 :20.
46 36 about October, from Antioch. To Ecdicius, Prefect of Egypt .8 :40.
47 36 Nov. or Dec. from Antioch. To the Alexandrians 4.1 3:25.
48 Early 36 from Antioch. To the Alexandrians 1.6 1:20.
49 3 or early in 36from Antioch. To Ecdicius, Prefect of Egypt  .8 :40.
50  362-36 Winter, from Antioch. To Nilus, surnamed Dionysius  10.7 8:55.
51 Late 3or early 36 Antioch. To the community of the Jews  1.8 1:30.
52 Winter 36 Antioch. To Libanius .8 :40.
53 36 Winter at Antioch. To Libanius  1.4 1:10.
54 36 from Antioch. To Eustochius .8 :40.
55 To Photinus 1.6 1:20.
56 3 Antioch. Edict on Funerals  3.6 3.
57 36 Antioch, just before Julian's Persian campaign. To Arsaces, Satrap of Armenia 1.4 1:10.
58 36 Mar. from Hierapolis. To Libanius, Sophist and Quaestor 4.6 3:50.
59 To Maximus the Philosopher  .9 :45.
60  To Eugenius  1 :50.
61 To Sopater  .6 :30.
62 To Eucleides the Philosopher  1.2 1.
63 To Hecebolius 1.3 1:05.
64 To Lucian the Sophist .2 :10.
65 To Elpidius, a Philosopher .5 :25.
66  To George, a Revenue Official  1.2 1.
67 To George, a Revenue Official  1.5 1:15.
68 To Dositheus .4 :20.
69 To Himerius 2.7 2:15.
70 To Diogenes  .6 :30.
71 To Commander Gregory .3 :15.
72 To Plutarch  .4 :20.
73 To Maximinus .3 :15.
74 To Iamblichus 2.5 2:05.
75 To Iamblichus 1.4 1:10.
76 To Iamblichus 1.8 1:30.
77 To Iamblichus 3.4 2:50.
78 To Iamblichus 5.4 4:30.
79 To Iamblichus 2.9 2:25.
80 To the most illustrious Sarapion 9.1 7:35.
81 To Basil 2 1:40.
82  Gallus Caesar to his brother Julian  1.5 1:15.
83 Eustathius the Philosopher to Julian .7 :35.
ambros  duties of clergy
1 A Bishop's special office is to teach; St. Ambrose himself, however, has to learn in order that he may teach; or rather has to teach what he has not learnt; at any rate learning & teaching with himself must go on together 1.9 1:35.
2 Manifold dangers are incurred by speaking; remedy for which Scripture shows to consist in silence 2.7 2:15.
3 Silence should not remain unbroken, nor should it arise from idleness. How heart & mouth must be guarded against inordinate affections 2.9 2:25.
4 same care must be taken that our speech proceed not from evil passions, but from good motives; for here it is that devil is especially on watch to catch us 1.6 1:20.
5 We must guard also against a visible enemy when he incites us by silence; by help of which alone we can escape from those greater than ourselves, & maintain that humility which we must display towards all 1.6 1:20.
6  In this matter we must imitate David's silence & humility, so as not even to seem deserving of harm 1 :50.
7 How admirably takes place of an introduction. Incited thereto by this psalm saint determines to write on duties. He does this with more reason even than Cicero, who wrote on this subject to his son. How, further, this is so 4.4 3:40.
8 word “Duty” has been often used both by philosophers & in holy Scriptures; from whence it is derived .9 :45.
9 A duty is to be chosen from what is virtuous, & from what is useful, & also from comparison of two, one with other; but nothing is recognized by Christians as virtuous or useful which is not helpful to future life. This treatise on duty, therefore, will not be superfluous 1.7 1:25.
10 What is seemly is often found in sacred writings long before it appears in books of philosophers. Pythagoras borrowed law of his silence from David. David's rule, however, is best, for our first duty is to have due measure in speaking 3 2:30.
11 It is proved by witness of Scripture that all duty is either “ordinary” or “perfect.” To which is added a word in praise of mercy, & an exhortation to practise it 2.4 2.
12  To prevent any one from being checked in exercise of mercy, he shows that God cares for human actions; & proves on evidence of Job that all wicked men are unhappy in very abundance of their wealth 4.4 3:40.
13 ideas of those philosophers are refuted who deny to God care of whole world, or of any of its parts 2.2 1:50.
14 Nothing escapes God's knowledge. This is proved by witness of Scriptures & analogy of sun, which, although created, yet by its light or heat enters into all things 3.4 2:50.
15 Those who are dissatisfied with fact that good receive evil, & evil good, are shown by example of Lazarus, & on authority of Paul, that punishments & rewards are reserved for a future life 1.4 1:10.
16 To confirm what has been said above about rewards & punishments, he adds that it is not strange if there is no reward reserved for some in future; for they do not labour here nor struggle. He goes on to say also that for this reason temporal goods are granted to these persons, so that they may have no excuse whatever 3.8 3:10.
17 The duties of youth, & examples suitable to that age, are next put forth 1.3 1:05.
18 On different functions of modesty. How it should qualify both speech & silence, accompany chastity, commend our prayers to God, govern our bodily motions; on which last point reference is made to two clerics in language by no means unsuited to its object. Further he proceeds to say that one's gait should be in accordance with that same virtue, & how careful one must be that nothing immodest come forth from one's mouth, or be noticed in one's body. All these points are illustrated with very appropriate examples 8.1 6:45.
19 How should seemliness be represented by a speaker? Does beauty add anything to virtue, and, if so, how much? Lastly, what care should we take that nothing conceited or effeminate be seen in us? 1.9 1:35
20 If we are to preserve our modesty we must avoid fellowship with profligate men, also banquets of strangers, & intercourse with women; our leisure time at home should be spent in pious & virtuous pursuits 2.2 1:50.
21 We must guard against anger, before it arises; if it has already arisen we must check & calm it, & if we cannot do this either, at least we should keep our tongue from abuse, so that our passions may be like boys' quarrels. He relates what Archites said, & shows that David led way in this matter, both in his actions & in his writings 4.8 4.
22 On reflection & passion, & on observing propriety of speech, both in ordinary conversation & in holding discussions 2.3 1:55.
23 Jests, although at times they may be quite proper, should be altogether banished among clerics. voice should be plain & frank 1 :50.
24 There are three things to be noticed in actions of our life. First, our passions are to be controlled by our reason; next, we ought to observe a suitable moderation in our desires; and, lastly, everything ought to be done at right time & in proper order. All these qualities shone forth so conspicuously in holy men of Old Testament time, that it is evident they were well furnished with what men call cardinal virtues 5 4:10.
25 A reason is given why this book did not open with a discussion of above-mentioned virtues. It is also concisely pointed out that same virtues existed in ancient fathers 3.6 3.
25 A reason is given why this book did not open with a discussion of above-mentioned virtues. It is also concisely pointed out that same virtues existed in ancient fathers 2.5 2:05.
26 In investigating truth philosophers have broken through their own rules. Moses, however, showed himself more wise than they. greater dignity of wisdom, more earnestly must we strive to gain it. Nature herself urges us all to do this 2.1 1:45.
27 The first source of duty is prudence, from whence spring three other virtues; & they cannot be separated or torn asunder, since they are mutually connected one with other 2.1 1:45.
28 A community rests upon justice & good-will. Two parts of former, revenge & private possession, are not recognized by Christians. What Stoics say about common property & mutual help has been borrowed from sacred writings. greatness of glory of justice, & what hinders access to it 3.9 3:15.
29 Justice should be observed even in war & with enemies. This is proved by example of Moses & Elisha. ancient writers learnt in turn from Hebrews to call their enemies by a gentler term. Lastly, foundation of justice rests on faith, & its symmetry is perfect in Church 3.5 2:55.
30 On kindness & its several parts, namely, good-will & liberality. How they are to be combined. What else is further needed for any one to show liberality in a praiseworthy manner 8.9 7:25.
31 A kindness received should be returned with a freer hand. This is shown by example of earth. A passage from Solomon about feasting is adduced to prove same, & is expounded later in a spiritual sense 3.3 2:45.
32 After saying what return must be made for service of above-mentioned feast, various reasons for repaying kindness are enumerated. Then he speaks in praise of good-will, on its results & its order 3.4 2:50.
33 Good-will exists especially in Church, & nourishes kindred virtues 1.3 1:05.
34 Some other advantages of goodwill are here enumerated .9 :45.
35 On fortitude. This is divided into two parts: as it concerns matters of war & matters at home. first cannot be a virtue unless combined with justice & prudence. other depends to a large extent upon endurance 1.9 1:35.
36 One of duties of fortitude is to keep weak from receiving injury; another, to check wrong motions of our own souls; a third, both to disregard humiliations, & to do what is right with an even mind. All these clearly ought to be fulfilled by all Christians, & especially by clergy 4.1 3:25.
37 An even mind should be preserved in adversity as well as in prosperity. However, evil things must be avoided 1.1 :55.
38 We must strengthen mind against troubles to come, & build it up by looking out for them beforehand. What difficulties there are in doing this 2.6 2:10.
39 One must show fortitude in fighting against all vices, especially against avarice. Holy Job teaches this lesson 2 1:40.
40 Courage in war was not wanting in our forefathers, as is shown by example of men of old, especially by glorious deed of Eleazar 2.6 2:10.
41 After praising Judas' & Jonathan's loftiness of mind, constancy of martyrs in their endurance of tortures, which is no small part of fortitude, is next brought before us 4.3 3:35.
42 powers that be are not needlessly to be irritated. One must not lend one's ears to flattery .5 :25.
43 On temperance & its chief parts, especially tranquillity of mind & moderation, care for what is virtuous, & reflection on what is seemly 1.7 1:25.
44 Every one ought to apply himself to duties suited to his character. Many, however, are hindered by following their fathers' pursuits. Clerics act in a different way 1.4 1:10.
45 On what is noble & virtuous, & what difference between them is, as stated both in profane & sacred writers 2.5 2:05.
46 A twofold division of what is seemly is given. Next it is shown that what is according to nature is virtuous, & what is otherwise must be looked on as shameful. This division is explained by examples 1.7 1:25.
47 What is seemly should always shine forth in our life. What passions, then, ought we to allow to come to a head, & which should we restrain? 2.9 2:25
48 The argument for restraining anger is given again. Then three classes of those who receive wrongs are set forth; to most perfect of which Apostle & David are said to have attained. He takes opportunity to state difference between this & future life 3.9 3:15.
49 We must reserve likeness of virtues in ourselves. likeness of devil & of vice must be got rid of, & especially that of avarice; for this deprives us of liberty, & despoils those who are in midst of vanities of image of God 3 2:30.
50 The Levites ought to be utterly free from all earthly desires. What their virtues should be on Apostle's own showing, & how great their purity must be. Also what their dignity & duty is, for carrying out of which chief virtues are necessary. He states that these were not unknown to philosophers, but that they erred in their order. Some are by their nature in accordance with duty, which yet on account of what accompanies them become contrary to duty. From whence he gathers what gifts office of Levites demands. To conclude, he adds an exposition of Moses' words when blessing tribe of Levi 8.5 7:05.
2 Book 2 30 78.7 1:05:25
1 Happiness in life is to be gained by living virtuously, inasmuch as thus a Christian, whilst despising glory & favour of men, desires to please God alone in what he does 1.7 1:25.
2 The different ideas of philosophers on subject of happiness. He proves, first, from Gospel that it rests on knowledge of God & pursuit of good works; next, that it may not be thought that this idea was adopted from philosophers, he adds proofs from witness of prophets 3 2:30.
3 definition of blessedness as drawn from Scriptures is considered & proved. It cannot be enhanced by external good fortune, nor can it be weakened by misfortune 1.5 1:15.
4 The same argument, namely, that blessedness is not lessened or added to by external matters, is illustrated by example of men of old 2.8 2:20.
5 Those things which are generally looked on as good are mostly hindrances to a blessed life, & those which are looked on as evil are materials out of which virtues grow. What belongs to blessedness is shown by other examples 3.2 2:40.
6 On what is useful: not that which is advantageous, but that which is just & virtuous. It is to be found in losses, & is divided into what is useful for body, & what is useful unto godliness 3.3 2:45.
7 What is useful is same as what is virtuous; nothing is more useful than love, which is gained by gentleness, courtesy, kindness, justice, & other virtues, as we are given to understand from histories of Moses & David. Lastly, confidence springs from love, & again love from confidence 6.4 5:20.
8 Nothing has greater effect in gaining good-will than giving advice; but none can trust it unless it rests on justice & prudence. How conspicuous these two virtues were in Solomon is shown by his well-known judgment 3.9 3:15.
9 Though justice & prudence are inseparable, we must have respect to ideas of people in general, for they make a distinction between different cardinal virtues 1.1 :55.
10 Men entrust their safety rather to a just than to a prudent man. But every one is wont to seek out man who combines in himself qualities of justice & prudence. Solomon gives us an example of this. (The words which queen of Sheba spoke of him are explained.) Also Daniel & Joseph 2.7 2:15.
11 A third element which tends to gain any one's confidence is shown to have been conspicuous in Moses, Daniel, & Joseph 1.4 1:10.
12 No one asks counsel from a man tainted with vice, or from one who is morose or impracticable, but rather from one of whom we have a pattern in Scriptures 1.7 1:25.
13 beauty of wisdom is made plain by divine testimony. From this he goes on to prove its connection with other virtues .8 :40.
14 Prudence is combined with all virtues, especially with contempt of riches 1.3 1:05.
15 Of liberality. To whom it must chiefly be shown, & how men of slender means may show it by giving their service & counsel 3.5 2:55.
16 Due measure must be observed in liberality, that it may not be expended on worthless persons, when it is needed by worthier ones. However, alms are not to be given in too sparing & hesitating a way. One ought rather to follow example of blessed Joseph, whose prudence is commended at great length 6.3 5:15.
17 What virtues ought to exist in him whom we consult. How Joseph & Paul were equipped with them 3.8 3:10.
18 We learn from fact of separation of ten tribes from King Rehoboam what harm bad counsellors can do .8 :40.
19 Many are won by justice & benevolence & courtesy, but all this must be sincere 1 :50.
20 Familiarity with good men is very advantageous to all, especially to young, as is shown by example of Joshua & Moses & others. Further, those who are unlike in age are often alike in virtues, as Peter & John prove 2.8 2:20.
21 To defend weak, or to help strangers, or to perform similar duties, greatly adds to one's worth, especially in case of tried men. Whilst one gets great blame for love of money; wastefulness, also, in case of priests is very much condemned 4.4 3:40.
22 We must observe a right standard between too great mildness & excessive harshness. They who endeavour to creep into hearts of others by a false show of mildness gain nothing substantial or lasting. This example of Absalom plainly enough shows 2.1 1:45.
23 The good faith of those who are easily bought over with money or flattery is a frail thing to trust to .9 :45.
24 We must strive for preferment only by right means. An office undertaken must be carried out wisely & with moderation. inferior clergy should not detract from bishop's reputation by feigned virtues; nor again, should bishop be jealous of a cleric, but he should be just in all things & especially in giving judgment 3.2 2:40.
25 Benefits should be conferred on poor rather than on rich, for these latter either think a return is expected from them, or else they are angry at seeming to be indebted for such an action. But poor man makes God debtor in his place, & freely owns to benefits he has received. To these remarks is added a warning to despise riches 2.5 2:05.
26 How long standing an evil love of money is, is plain from many examples in Old Testament. & yet it is plain, too, how idle a thing possession of money is 2.3 1:55.
27 In contempt of money there is pattern of justice, which virtue bishops & clerics ought to aim at together with some others. A few words are added on duty of not bringing an excommunication too quickly into force 1.3 1:05.
28 Mercy must be freely shown even though it brings an odium of its own. With regard to this, reference is made to well-known story about sacred vessels which were broken up by Ambrose to pay for redemption of captives; & very beautiful advice is given about right use of gold & silver which Church possesses. Next, after showing from action of holy Lawrence what are true treasures of Church, certain rules are laid down which ought to be observed in melting down & employing for such uses consecrated vessels of Church 4.8 4.
29 The property of widows or of all faithful, that has been entrusted to Church, ought to be defended though it brings danger to oneself. This is illustrated by example of Onias priest, & of Ambrose, bishop of Ticinum 4 3:20.
30 The ending of book brings an exhortation to avoid ill-will, & to seek prudence, faith, & other virtues 1.5 1:15.
3 Book 3 22 75 62:30
1 We are taught by David & Solomon how to take counsel with our own heart. Scipio is not to be accounted prime author of saying which is ascribed to him. writer proves what glorious things holy prophets accomplished in their time of quiet, & shows, by examples of their & others' leisure moments, that a just man is never alone in trouble 3.9 3:15.
2 The discussions among philosophers about comparison between what is virtuous & what is useful have nothing to do with Christians. For with them nothing is useful which is not just. What are duties of perfection, & what are ordinary duties? same words often suit different things in different ways. Lastly, a just man never seeks his own advantage at cost of another's disadvantage, but rather is always on lookout for what is useful to others 3.8 3:10.
3 The rule given about not seeking one's own gain is established, first by examples of Christ, next by meaning of word, & lastly by very form & uses of our limbs. Wherefore writer shows what a crime it is to deprive another of what is useful, since law of nature as well as divine law is broken by such wickedness. Further, by its means we also lose that gift which makes us superior to other living creatures; & lastly, through it civil laws are abused & treated with greatest contempt 5.5 4:35.
4 As it has been shown that he who injures another for sake of his own advantage will undergo terrible punishment at hand of his own conscience, it is referred that nothing is useful to one which is not in same way useful to all. Thus there is no place among Christians for question propounded by philosophers about two shipwrecked persons, for they must show love & humility to all 2.9 2:25.
5 The upright does nothing that is contrary to duty, even though there is a hope of keeping it secret. To point this out tale about ring of Gyges was invented by philosophers. Exposing this, he brings forward known & true examples from life of David & John Baptist 5.4 4:30.
6 We ought not to allow idea of profit to get hold of us. What excuses they make who get their gains by selling corn, & what answer ought to be made to them. In connection with this certain parables from Gospels & some of sayings of Solomon are set before our eyes 4.4 3:40.
7 Strangers must never be expelled city in a time of famine. In this matter noble advice of a Christian sage is adduced, in contrast to which shameful deed committed at Rome is given. By comparing two it is shown that former is combined with what is virtuous & useful, but latter with neither 4.2 3:30.
8 That those who put what is virtuous before what is useful are acceptable to God is shown by example of Joshua, Caleb, & other spies 1.6 1:20.
9 Cheating & dishonest ways of making money are utterly unfit for clerics whose duty is to serve all. They ought never to be involved in a money affair, unless it is one affecting a man's life. For them example of David is given, that they should injure none, even when provoked; also death of Naboth, to keep them from preferring life to virtue 4.8 4.
10 We are warned not only in civil law, but also in holy Scriptures, to avoid fraud in every agreement, as is clear from example of Joshua & Gibeonites 2.9 2:25.
11 Having adduced examples of certain frauds found in a few passages of rhetoricians, he shows that these & all others are more fully & plainly condemned in Scripture 3.1 2:35.
12 We may make no promise that is wrong, & if we have made an unjust oath, we may not keep it. It is shown that Herod sinned in this respect. vow taken by Jephtha is condemned, & so are all others which God does not desire to have paid to Him. Lastly, daughter of Jephtha is compared with two Pythagoreans & is placed before them 3.8 3:10.
13 Judith, after enduring many dangers for virtue's sake, gained very many & great benefits 1.5 1:15.
14 How virtuous & useful was that which Elisha did. This is compared with that oft-recounted act of Greeks. John gave up his life for virtue's sake, & Susanna for same reason exposed herself to danger of death 2.6 2:10.
15 After mentioning a noble action of Romans, writer shows from deeds of Moses that he had greatest regard for what is virtuous 2.8 2:20.
16 After saying a few words about Tobit he demonstrates that Raguel surpassed philosophers in virtue 1.1 :55.
17 With what virtuous feelings fathers of old hid sacred fires when on point of going into captivity 3.1 2:35.
18 In narration of that event already mentioned, & especially of sacrifice offered by Nehemiah, is typified Holy Spirit & Christian baptism. sacrifice of Moses & Elijah & history of Noah are also referred to same 3.4 2:50.
19 The crime committed by inhabitants of Gibeah against wife of a certain Levite is related, & from vengeance taken it is inferred how idea of virtue must have filled heart of those people of old 3.8 3:10.
20 After terrible siege of Samaria was ended in accordance with Elisha's prophecy, he relates what regard four lepers showed for what was virtuous 3 2:30.
21 Esther in danger of her life followed grace of virtue; nay, even a heathen king did so, when death was threatened to a man most friendly to him. For friendship must ever be combined with virtue, as examples of Jonathan & Ahimelech show 1.1 :55.
22 Virtue must never be given up for sake of a friend. If, however, one has to bear witness against a friend, it must be done with caution. Between friends what candour is needed in opening heart, what magnanimity in suffering, what freedom in finding fault! Friendship is guardian of virtues, which are not to be found but in men of like character. It must be mild in rebuking & averse to seeking its own advantage; whence it happens that true friends are scarce among rich. What is dignity of friendship? treachery of a friend, as it is worse, so it is also more hateful than another's, as is recognized from example of Judas & of Job's friends 7.2 6.
 
ambros exposition ofn christian faith
Prologue 1.4 1:10.
Prologue .7 :35.
Prologue 2.4 2..
1 author distinguishes faith from errors of Pagans, Jews, & Heretics, & after explaining significance of names “God” & “Lord,” shows clearly difference of Persons in Unity of Essence. In dividing Essence, Arians not only bring in doctrine of three Gods, but even overthrow dominion of Trinity 2.2 1:50.
2 Emperor is exhorted to display zeal in Faith. Christ's perfect Godhead is shown from unity of will & working which He has with Father. attributes of Divinity are shown to be proper to Christ, Whose various titles prove His essential unity, with distinction of Person. In no other way can unity of God be maintained 3.2 2:40.
3 By evidence gathered from Scripture unity of Father & Son is proved, & firstly, a passage, taken from Book of Isaiah, is compared with others & expounded in such sort as to show that in Son there is no diversity from Father's nature, save only as regards flesh; whence it follows that Godhead of both Persons is One. This conclusion is confirmed by authority of Baruch 4.4 3:40.
4 Unity of God is necessarily implied in order of Nature, in Faith, & in Baptism. gifts of Magi declare (1) Unity of Godhead; (2) Christ's Godhead & Manhood. truth of doctrine of Trinity in Unity is shown in Angel walking in midst of furnace with Shadrach, Meshach, & Abednego 1.6 1:20.
5 The various blasphemies uttered by Arians against Christ are cited. Before these are replied to, orthodox are admonished to beware of captious arguments of philosophers, forasmuch as in these especially did heretics put their trust 1.9 1:35.
6   By way of leading up to his proof that Christ is not different from Father, St. Ambrose cites more famous leaders of Arian party, & explains how little their witness agrees, & shows what defence Scriptures provide against them 2.4 2.
7 The likeness of Christ to Father is asserted on authority of St. Paul, prophets, & Gospel, & especially in reliance upon creation of man in God's image 2.8 2:20.
8 likeness of Son to Father being proved, it is not hard to prove Son's eternity, though, indeed, this may be established on authority of Prophet Isaiah & St. John Evangelist, by which authority heretical leaders are shown to be refuted 2.5 2:05.
9 St. Ambrose questions heretics & exhibits their answer, which is, that Son existed, indeed, before all time, yet was not co-eternal with Father, whereat Saint shows that they represent Godhead as changeable, & further, that each Person must be believed to be eternal 2 1:40.
10 Christ's eternity being proved from Apostle's teaching, St. Ambrose admonishes us that Divine Generation is not to be thought of after fashion of human procreation, nor to be too curiously pried into. With difficulties thence arising he refuses to deal, saying that whatsoever terms, taken from our knowledge of body, are used in speaking of this Divine Generation, must be understood with a spiritual meaning. 3.2 2:40.
11 It cannot be proved from Scripture that Father existed before Son, nor yet can arguments taken from human reproduction avail to this end, since they bring in absurdities without end. To dare to affirm that Christ began to exist in course of time is height of blasphemy 3.3 2:45.
12  Further objections to Godhead of Son are met by same answer--to wit, that they may equally be urged against Father also. Father, then, being in no way confined by time, place, or anything else created, no such limitation is to be imposed upon Son, Whose marvellous generation is not only of Father, but of Virgin also, & therefore, since in His generation of Father no distinction of sex, or like, was involved, neither was it in His generation of Virgin. 3.4 2:50.
13 Discussion of Divine Generation is continued. St. Ambrose illustrates its method by same example as that employed by author of Epistle to Hebrews. duty of believing what is revealed is shown by example of Nebuchadnezzar & St. Peter. By vision granted to St. Peter was shown Son's Eternity & Godhead--the Apostle, then, must be believed in preference to teachers of philosophy, whose authority was everywhere falling into discredit. Arians, on other hand, are shown to be like unto heathen 3.8 3:10.
14 That Son of God is not a created being is proved by following arguments: (1) That He commanded not that Gospel should be preached to Himself; (2) that a created being is given over unto vanity; (3) that Son has created all things; (4) that we read of Him as begotten; & (5) that difference of generation & adoption has always been understood in those places where both natures--the divine & human--are declared to co-exist in Him. All of which testimony is confirmed by Apostle's interpretation 4 3:20.
15 An explanation of Acts ii. 36 & Proverbs viii. 22, which are shown to refer properly to Christ's manhood alone 2.2 1:50.
16 Arians blaspheme Christ, if by words “created” & “begotten” they mean & understand one & same thing. If, however, they regard words as distinct in meaning, they must not speak of Him, of Whom they have read that He was begotten, as if He were a created being. This rule is upheld by witness of St. Paul, who, professing himself a servant of Christ, forbade worship of a created being. God being a substance pure & uncompounded, there is no created nature in Him; furthermore, Son is not to be degraded to level of things created, seeing that in Him Father is well pleased 3.5 2:55.
17 That Christ is very God is proved from fact that He is God's own Son, also from His having been begotten & having come forth from God, & further, from unity of will & operation subsisting in Father & Son. witness of apostles & of centurion--which St. Ambrose sets over against Arian teaching--is adduced, together with that of Isaiah & St. John 4.7 3:55.
18 The errors of Arians are mentioned in Nicene Definition of Faith, to prevent their deceiving anybody. These errors are recited, together with anathema pronounced against them, which is said to have been not only pronounced at Nicæa, but also twice renewed at Ariminum 1.6 1:20.
19 Arius is charged with first of above-mentioned errors, & refuted by testimony of St. John. miserable death of Heresiarch is described, & rest of his blasphemous errors are one by one examined & disproved 3.4 2:50.
20 St. Ambrose declares his desire that some angel would fly to him to purify him, as once Seraph did to Isaiah--nay more, that Christ Himself would come to him, to Emperor, & to his readers, & finally prays that Gratian & rest of faithful may be exalted by power & spell of Lord's Cup, which he describes in mystic language 2.8 2:20.
Prologue 5.7 4:45.
1 Arian argument from S. Mark x. 18, “There is none good but one, that is, God,” refuted by explanation of these words of Christ 1.9 1:35.
2 The goodness of Son of God is proved from His works, namely, His benefits that He showed towards people of Israel under Old Covenant, & to Christians under New. It is to one's own interest to believe in goodness of Him Who is one's Lord & Judge. Father's testimony to Son. No small number of Jewish people bear witness to Son; Arians therefore are plainly worse than Jews. words of Bride, declaring same goodness of Christ 4.1 3:25.
3 Forasmuch as God is One, Son of God is God, good & true .7 :35.
4 The omnipotence of Son of God, demonstrated on authority of Old & New Testament 1.8 1:30.
5 Certain passages from Scripture, urged against Omnipotence of Christ, are resolved; writer is also at especial pains to show that Christ not seldom spoke in accordance with affections of human nature 2.6 2:10.
6 The passages of Scripture above cited are taken as an occasion for a digression, wherein our Lord's freedom of action is proved from ascription to Spirit of such freedom, & from places where it is attributed to Son 2.5 2:05.
7 resolution of difficulty set forth for consideration is again taken in hand. Christ truly & really took upon Him a human will & affections, source of whatsoever was not in agreement with His Godhead, & which must be therefore referred to fact that He was at same time both God & man 2.8 2:20.
8 Christ's saying, “The Father is greater than I,” is explained in accordance with principle just established. Other like sayings are expounded in like fashion. Our Lord cannot, as touching His Godhead, be called inferior to Father 6.8 5:40.
9 objection that Son, being sent by Father, is, in that regard at least, inferior, is met by answer that He was also sent by Spirit, Who is yet not considered greater than Son. Furthermore, Spirit, in His turn, is sent by Father to Son, in order that Their unity in action might be shown forth. It is our duty, therefore, carefully to distinguish what utterances are to be fitly ascribed to Christ as God, & what to be ascribed to Him as man 5.2 4:20.
10 objection taken on ground of Son's obedience is disproved, & unity of power, Godhead, & operation in Trinity set forth, Christ's obedience to His mother, to whom He certainly cannot be called inferior, is noticed 2.2 1:50.
11 purpose & healing effects of Incarnation. profitableness of faith, whereby we know that Christ bore all infirmities for our sakes,--Christ, Whose Godhead revealed Itself in His Passion; whence we understand that mission of Son of God entailed no subservience, which belief we need not fear lest it displease Father, Who declares Himself to be well pleased in His Son 4.7 3:55.
12 Do Catholics or Arians take better course to assure themselves of favour of Christ as their Judge? An objection grounded on Ps. cx. 1 is disposed of, it being shown that when Son is invited by Father to sit at His right hand, no subjection is intended to be signified--nor yet any preferment, in that Son sits at Father's right hand. truth of Trinity of Persons in God, & of Unity of their Nature, is shown to be proved by angelic Trisagion 4.6 3:50.
13 The wicked & dishonourable opinions held by Arians, Sabellians, & Manichæans as concerning their Judge are shortly refuted. Christ's remonstrances regarding rest of His adversaries being set forth, St. Ambrose expresses a hope of milder judgment for himself 4.1 3:25.
14 sentence of Judge is set forth, counterpleas of opposers are considered, & finality of sentence, from which there is no appeal, proved 1.5 1:15.
15 St. Ambrose deprecates any praise of his own merits: in any case, Faith is sufficiently defended by authoritative support of holy Scripture, to whose voice Arians, stubborn as Jews, are deaf. He prays that they may be moved to love truth; meanwhile, they are to be avoided, as heretics & enemies of Christ 3 2:30.
16 St. Ambrose assures Gratian of victory, declaring that it has been foretold in prophecies of Ezekiel. This hope is further stayed upon emperor's piety, former disasters being punishment of Eastern heresy. book closes with a prayer to God, that He will now show His mercy, & save army, land, & sovereign of faithful 2.8 2:20.
3 Book 3 060.5 50:25.
1 Statement of reasons wherefore matters, treated of shortly in two former, are dealt with more at length in three later books. Defence of employment of fables, which is supported by example of Holy Writ, wherein are found various figures of poetic fable, in particular Sirens, which are figures of sensual pleasures, & which Christians ought to be taught to avoid, by words of Paul & deeds of Christ 2.6 2:10.
2 The incidents properly affecting body which Christ for our sake took upon Him are not to be accounted to His Godhead, in respect whereof He is Most Highest. To deny which is to say that Father was incarnate. When we read that God is one, & that there is none other beside Him, or that He alone has immortality, this must be understood as true of Christ also, not only to avoid sinful heresy above-mentioned (Patripassianism), but also because activity of Father & Son is declared to be one & same 3.8 3:10.
3 That Father & Son must not be divided is proved by words of Apostle, seeing that it is befitting to Son that He should be blessed, only Potentate, & immortal, by nature, that is, & not by grace, as even angels themselves are immortal, & that He should dwell in unapproachable light. How it is that Father & Son are alike & equally said to be “alone.” 4.7 3:55.
4 We are told that Christ was only “made” so far as regards flesh. For redemption of mankind He needed no means of aid, even as He needed none in order to His Resurrection, whereas others, in order to raise dead, had need of recourse to prayer. Even when Christ prayed, prayer was offered by Him in His capacity as human; whilst He must be accounted divine from fact that He commanded (that such & such things should be done). On this point devil's testimony is truer than Arians' arguments. discussion concludes with an explanation of reason why title of “mighty” is given to Son of Man 4.1 3:25.
5 Passages brought forward from Scripture to show that “made” does not always mean same as “created;” whence it is concluded that letter of Holy Writ should not be made ground of captious arguments, after manner of Jews, who, however, are shown to be not so bad as heretics, & thus principle already set forth is confirmed anew 2.9 2:35.
6 In order to dispose of an objection grounded on a text in St. John, St. Ambrose first shows that Arian interpretation lends countenance to Manichæans; then, after setting forth different ways of dividing words in this same passage, he shows plainly that it cannot, without dishonour to Father, be understood with such reference to Godhead as Arians give it, & expounds true meaning thereon 2.5 2:05.
7 Solomon's words, “The Lord created Me,” etc., mean that Christ's Incarnation was done for redemption of Father's creation, as is shown by Son's own words. That He is “beginning” may be understood from visible proofs of His virtuousness, & it is shown how Lord opened ways of all virtues, & was their true beginning 3.8 3:10.
8 The prophecy of Christ's Godhead & Manhood, contained in verse of Isaiah just now cited, is unfolded, & its force in refuting various heresies demonstrated 3 2:40.
9 The preceding quotation from Solomon's Proverbs receives further explanation 1.5 1:15.
10 Observations on words of John Baptist (John i. 30), which may be referred to divine fore-ordinance, but at any rate, as explained by foregoing considerations, must be understood of Incarnation. precedence of Christ is mystically expounded, with reference to history of Ruth 6.3 5:15.
11 St. Ambrose returns to main question, & shows that whenever Christ is said to have “been made” (or “become”), this must be understood with reference to His Incarnation, or to certain limitations. In this sense several passages of Scripture--especially of St. Paul--are expounded. eternal Priesthood of Christ, prefigured in Melchizedek. Christ possesses not only likeness, but oneness with Father 6.2 5:10.
12 The kingdom of Father & of Son is one & undivided, so likewise is Godhead of each 4 3:20.
13 The majesty of Son is His own, & equal to that of Father, & angels are not partakers, but beholders thereof 2.5 2:05.
14 The Son is of one substance with Father 4.6 3:50.
15 The Arians, inasmuch as they assert Son to be “of another substance,” plainly acknowledge substance in God. only reason why they avoid use of this term is that they will not, as Eusebius of Nicomedia has made it evident, confess Christ to be true Son of God 2.6 2:10.
16 In order to forearm orthodox against stratagems of Arians, St. Ambrose discloses some of deceitful confessions used by latter, & shows by various arguments, that though they sometimes call Son “God,” it is not enough, unless they also admit His equality with Father 3.6 3.
17 An objection based on St. Stephen's vision of Lord standing is disposed of, & from prayers of same saint, addressed to Son of God, equality of Son with Father is shown 2.5 2:05.
4 Book 4 070.6 58:50.
1 marvel is, not that men have failed to know Christ, but that they have not listened to words of Scriptures. Christ, indeed, was not known, even of angels, save by revelation, nor again, by His forerunner. Follows a description of Christ's triumphal ascent into heaven, & excellence of its glory over assumption of certain prophets. Lastly, from exposition of conversation with angels upon this occasion, omnipotence of Son is proved, as against Arians 4.4 3:40.
2 None can ascend to heaven without faith; in any case, he who hath so ascended thither will be cast out wherefore, faith must be zealously preserved. We ourselves each have a heaven within, gates whereof must be opened & be raised by confession of Godhead of Christ, which gates are not raised by Arians, nor by those who seek Son amongst earthly things, & who must therefore, like Magdalene, be sent back to apostles, against whom gates of hell shall not prevail. Scriptures are cited to show that servant of Lord must not diminish aught of his Master's honour 4.5 3:45.
3 The words, “The head of every man is Christ…and head of Christ is God” misused by Arians, are now turned back against them, to their confutation. Next, another passage of Scripture, commonly taken by same heretics as a ground of objection, is called in to show that God is Head of Christ, in so far as Christ is human, in regard of His Manhood, & unwisdom of their opposition upon text, “He who planteth & He who watereth are one,” is displayed. After which explanations, meaning of doctrine that Father is in Son, & Son in Father, & that faithful are in Both, is expounded 5.3 4:25.
4 The passage quoted adversely by heretics, namely, “The Son can do nothing of Himself,” is first explained from words which follow; then, text being examined, word by word, their acceptation in Arian sense is shown to be impossible without incurring charge of impiety or absurdity, proof resting chiefly on creation of world & certain miracles of Christ 4.1 3:25.
5 Continuing exposition of disputed passage, which he had begun, Ambrose brings forward four reasons why we affirm that something cannot be, & shows that first three fail to apply to Christ, & infers that only reason why Son can do nothing of Himself is His Unity in Power with Father 6.3 5:15.
6 The fourth kind of impossibility (§49) is now taken into consideration, & it is shown that Son does nothing that Father approves not, there being between Them perfect unity of will & power 3.9 3:15.
7 The doctrine had in view for enforcement is corroborated by truth that Son is Word of Father--the Word, not in sense in which we understand term, but a living & active Word. This being so, we cannot deny Him to be of same Will, Power, & Substance with Father 2 1:40.
8 The heretical objection, that Son cannot be equal to Father, because He cannot beget a Son, is turned back upon authors of it. From case of human nature it is shown that whether a person begets offspring or not, has nothing to do with his power. Most of all must this be true since, otherwise, Father Himself would have to be pronounced wanting in power. Whence it follows that we have no right to judge of divine things by human, & must take our stand upon authority of Holy Writ, otherwise we must deny all power either to Father or to Son 9.4 7:50.
9 Various quibbling arguments, advanced by Arians to show that Son had a beginning of existence, are considered & refuted, on ground that whilst Arians plainly prove nothing, or if they prove anything, prove it against themselves, (inasmuch as He Who is beginning of all cannot Himself have a beginning), their reasonings do not even hold true with regard to facts of human existence. Time could not be before He was, Who is Author of time--if indeed at some time He was not in existence, then Father was without His Power & Wisdom. Again, our own human experience shows that a person is said to exist before he is born 9.7 8:05.
10 The objection that Christ, on showing of St. John, lives because of Father, & therefore is not to be regarded as equal with Father, is met by reply that for Life of Son, in respect of His Godhead, there has never been a time when it began; & that it is dependent upon none, whilst passage in question must be understood as referring to His human life, as is shown by His speaking there of His body & blood. Two expositions of passage are given, one of which is shown to refer to Christ's Manhood, whilst second teaches His equality with Father, as also His likeness with men. Rebuke is administered to Arians for insult which they are seeking to inflict upon Son, & sense in which Son can be said to live “because of” Father is explained, as also union of life with divine Life. A further objection, based upon Son's prayer that He may be glorified by Father, is briefly refuted 8.3 6:55.
11 particular distinction which Arians endeavoured to prove upon Apostle's teaching that all things are “of” Father & “through” Son, is overthrown, it being shown that in passage cited same Omnipotence is ascribed both to Father & to Son, as is proved from various texts, especially from words of St. Paul himself, in which heretics foolishly find a reference to Father only, though indeed there is no diminution or inferiority of Son's sovereignty proved, even by such a reference. Finally, three phrases, “of Whom,” “through Whom,” “in Whom,” are shown to suppose or imply no difference (of power), & each & all to hold true of Three Persons 7.8 6:30.
12 The comparison, found in Gospel of St. John, of Son to a Vine & Father to a husbandman, must be understood with reference to Incarnation. To understand it with reference to Divine Generation is to doubly insult Son, making Him inferior to St. Paul, & bringing Him down to level of rest of mankind, as well as in like manner Father also, by making Him not merely to be on one footing with same Apostle, but even of no account at all. Son, indeed, in so far as being God, is also husbandman, and, as regards His Manhood, a grape-cluster. True statement of Father's pre-eminence 5.4 4:30.
5 Book 5 0106.3 1:28:35.
Prologue 6.4 5:20.
1 How impious Arians are, in attacking that on which human happiness depends. John ever unites Son with Father, especially where he says: “That they may know Thee, only true God, etc.” In that place, then, we must understand words “true God” also of Son; for it cannot be denied that He is God, & it cannot be said He is a false god, & least of all that He is God by appellation only. This last point being proved from Apostle's words, we rightly confess that Christ is true God 5.2 4:20.
2 Since it has been proved that Son is true God, & in that is not inferior to Father, it is shown that by word solus (alone) when used of Father in Scriptures, Son is not excluded; nay, that this expression befits Him above all, & Him alone. Trinity is alone, not amongst all, but above all. Son alone does what Father does, & alone has immortality. But we must not for this reason separate Him from Father in our controversies. We may, however, understand that passage of Incarnation. Lastly Father is shut out from a share in redemption of men by those who would have Son to be separated from Him 6.3 5:15.
3 To objection of Arians, that two Gods are introduced by a unity of substance, answer is that a plurality of Gods is more likely to be inferred from diversity of substance. Further, their charge recoils upon themselves. Manifold diversity is reason why two men cannot be said to be one man, though all men are called individually man, where a unity of nature is referred to. There is one nature alone in them, but there is wholly a unity in Divine Persons. Therefore Son is not to be severed from Father, especially as they dare not deny that worship is due to Him 5.2 4:20.
4 It is objected by heretics that Christ offered worship to His Father. But instead it is shown that this must be referred to His humanity, as is clear from an examination of passage. However, it also offers fresh witness to His Godhead, as we often see it happening in other actions that Christ did 2.1 1:45.
5 Ambrose answers those who press words of Lord to mother of Zebedee's children, by saying that they were spoken out of kindness, because Christ was unwilling to cause her grief. Ample reason for such tenderness is brought forward. Lord would rather leave granting of that request to Father, than declare it to be impossible. This answer of Christ's, however, is not to His detriment, as is shown both by His very words, & also by comparing them with other passages 5.5 4:35.
6  Wishing to answer above-stated objection somewhat more fully, he maintains that this request, had it not been impossible in itself, would have been possible for Christ to grant; especially as Father has given all judgment to Him; which gift we must understand to have been given without any feature of imperfection. However, he proves that request must be reckoned amongst impossibilities. To make it really possible, he teaches that Christ's answer must be taken in accordance with His human nature, & shows this next by an exposition of passage. Lastly, he once more confirms reply he has given on impossibility of Christ's session 7.6 6:20.
7 Objection is taken to following passage: “Thou hast loved them, as Thou hast loved Me.” To remove it, he shows first impiety of Arian explanation; then compares these words with others; & lastly, takes whole passage into consideration. Hence he gathers that mission of Christ, although it is to be received according to flesh, is not to His detriment. When this is proved he shows how divine mission takes place 4.3 3:35.
8 Christ, so far as He is true Son of God, has no Lord, but only so far as He is Man; as is shown by His words in which He addressed at one time Father, at another Lord. How many heresies are silenced by one verse of Scripture! We must distinguish between things that belong to Christ as Son of God or as Son of David. For under latter title only must we ascribe it to Him that He was a servant. Lastly, he points out that many passages cannot be taken except as referring to Incarnation 8.2 6:50.
9 The saint meets those who in Jewish wise object to order of words: “In name of Father & of Son & of Holy Ghost,” with retort that Son also is often placed before Father; though he first points out that an answer to this objection has been already given by him 2 1:40.
10 The Arians openly take sides with heathen in attacking words: “He that believeth on Me, believeth not on Me,” etc. true meaning of passage is unfolded; & to prevent us from believing that Lord forbade us to have faith in Him, it is shown how He spoke at one time as God, at another as Man. After bringing forward examples of various results of that faith, he shows that certain other passages also must be taken in same way 4.9 4:05.
11 We must refer fact that Christ is said to speak nothing of Himself, to His human nature. After explaining how it is right to say that He hears & sees Father as being God, He shows conclusively, by a large number of proofs, that Son of God is not a creature 4.2 3:30.
12 He confirms what has been already said, by parable of rich man who went into a far country to receive for himself a kingdom; & shows that when Son delivers up kingdom to Father, we must not regard fact that Father is said to put all things in subjection under Him, in a disparaging way. Here we are kingdom of Christ, & in Christ's kingdom. Hereafter we shall be in kingdom of God, where Trinity will reign together 4.2 3:30.
13 With desire to learn what subjection to Christ means after putting forward & rejecting various ideas of subjection, he runs through Apostle's words; & so puts an end to blasphemous opinions of heretics on this matter. subjection, which is shown to be future, cannot concern Godhead, since there has always been greatest harmony of wills between Father & Son. Also to that same Son in His Godhead all things have indeed been made subject; but they are said to be not yet subject to Him in this sense, because all men do not obey His commands. But after that they have been made subject, then shall Christ also be made subject in them, & Father's work be perfected 7.4 6:10.
14 He continues discussion of difficulty he has entered upon, & teaches that Christ is not subject but only according to flesh. Christ, however, whilst in subjection in Flesh, still gave proofs of His Godhead. He combats idea that Christ is made subject in This. humanity indeed, which He adopted, has been so far made subject in us, as ours has been raised in that very humanity of His. Lastly, we are taught, when that same subjection of Christ will take place 6.8 5:40.
15 He briefly takes up again same points of dispute, & shrewdly concludes from unity of divine power in Father & Son, that whatever is said of subjection of Son is to be referred to His humanity alone. He further confirms this on proof of love, which exists alike in either 3.2 2:50.
16 The Arians are condemned by Holy Spirit through mouth of David: for they dare to limit Christ's knowledge. passage cited by them in proof of this is by no means free from suspicion of having been corrupted. But to set this right, we must mark word “Son.” For knowledge cannot fail Christ as Son of God, since He is Wisdom; nor recognition of any part, for He created all things. It is not possible that He, who made ages, cannot know future, much less day of judgment. Such knowledge, whether it concerns anything great or small, may not be denied to Son, nor yet to Holy Spirit. Lastly, various proofs are given from which we can gather that this knowledge exists in Christ 8.7 7:15.
17 Christ acted for our advantage in being unwilling to reveal day of judgment. This is made plain by other words of our Lord & by a not dissimilar passage from Paul's writings. Other passages in which same ignorance seems to be attributed to Father are brought forward to meet those who are anxious to know why Christ answered His disciples, as though He did not know. From these Ambrose argues against them that if they admit ignorance & inability in Father, they must admit that same Substance exists in Son as in Father; unless they prefer to accuse Son of falsehood; since it belongs neither to Him nor to Father to deceive, but unity of both is pointed out in passage named 5.9 4:55.
18 Wishing to give a reason for Lord's answer to apostles, he assigns one received to Christ's tenderness. Then when another reason is supplied by others he confesses that it is true; for Lord spoke it by reason of His human feelings. Hence he gathers that knowledge of Father & Son is equal, & that Son is not inferior to Father. After having set beside text, in which He is said to be inferior, another whereby He is declared to be equal, he censures rashness of Arians in judging about Son, & shows that whilst they wickedly make Him to be inferior, He is rightly called a Stone by Himself 4.6 3:50.
19 The Saint having turned to God Father, explains why he does not deride that Son is inferior to Father, then he declares it is not for him to measure Son of God, since it was given to an angel--nay, perhaps even to Christ as man--to measure merely Jerusalem. Arius, he says, has shown himself to be an imitator of Satan. It is a rash thing to hold discussions on divine Generation. Since so great a sign of human generation has been given by Isaiah, we ought not to make comparisons in divine things. Lastly he shows how carefully we ought to avoid pride of Arius, by putting before us various examples of Scriptures 4.5 3:45.
ambros  holy spierit
Preface 9.9 8:15.
1 St. Ambrose commences his argument by complimenting the Emperor, both for his faith and for the restitution of the Basilica to the Church; then having urged that his opponents, if they affirm that the Holy Spirit is not a servant, cannot deny Him to be above all, adds that the same Spirit, when He said, “All things serve Thee,” showed plainly that He was distinct from creatures; which point he also establishes by other evidence 3.3 2:45.
2 The words, “All things were made by Him,” are not a proof that the Holy Spirit is included amongst all things, since He was not made. For otherwise it could be proved by other passages that the Son, and even the Father Himself, must be numbered amongst all things, which would be similar irreverence. 2.8 2:20.
3 The statement of the Apostle, that all things are of the Father by the Son, does not separate the Spirit from Their company, since what is referred to one Person is also attributed to each. So those baptized in the Name of Christ are held to be baptized in the Name of the Father and of the Holy Spirit, if, that is, there is belief in the Three Persons, otherwise the baptism will be null. This also applies to baptism in the Name of the Holy Spirit. If because of one passage the Holy Spirit is separated from the Father and the Son, it will necessarily follow from other passages that the Father will be subordinated to the Son. The Son is worshipped by angels, not by the Spirit, for the latter is His witness, not His servant. Where the Son is spoken of as being before all, it is to be understood of creatures. The great dignity of the Holy Spirit is proved by the absence of forgiveness for the sin against Him. How it is that such sin cannot be forgiven, and how the Spirit is one 9.6 8.
4 The Holy Spirit is one and the same Who spake in the prophets and apostles, Who is the Spirit of God and of Christ; Whom, further, Scripture designates the Paraclete, and the Spirit of life and truth 3 2:30.
5 The Holy Spirit, since He sanctifies creatures, is neither a creature nor subject to change. He is always good, since He is given by the Father and the Son; neither is He to be numbered amongst such things as are said to fail. He must be acknowledged as the source of goodness. The Spirit of God's mouth, the amender of evils, and Himself good. Lastly, as He is said in Scripture to be good, and is joined to the Father and the Son in baptism, He cannot possibly be denied to be good. He is not, however, said to progress, but to be made perfect in goodness, which distinguishes Him from all creatures 6.4 5:20.
6  Although we are baptized with water and the Spirit, the latter is much superior to the former, and is not therefore to be separated from the Father and the Son 2 1:30.
7 The Holy Spirit is not a creature, seeing that He is infinite, and was shed upon the apostles dispersed through all countries, and moreover sanctifies the Angels also, to whom He makes us equal. Mary was full of the same likewise, so too, Christ the Lord, and so far all things high and low. And all benediction has its origin from His operation, as was signified in the moving of the water at Bethesda 5 4:10.
8 The Holy Spirit is given by God alone, yet not wholly to each person, since there is no one besides Christ capable of receiving Him wholly. Charity is shed abroad by the Holy Spirit, Who, prefigured by the mystical ointment, is shown to have nothing common with creatures; and He, inasmuch as He is said to proceed from the mouth of God, must not be classed with creatures, nor with things divisible, seeing He is eternal 5.4 4:30.
9 The Holy Spirit is rightly called the ointment of Christ, and the oil of gladness; and why Christ Himself is not the ointment, since He was anointed with the Holy Spirit. It is not strange that the Spirit should be called Ointment, since the Father and the Son are also called Spirit. And there is no confusion between them, since Christ alone suffered death, Whose saving cross is then spoken of 5.1 4:15.
10 That the Spirit forgives sin is common to Him with the Father and the Son, but not with the Angels 1.4 1:10.
11 The Spirit is sent to all, and passes not from place to place, for He is not limited either by time or space. He goes forth from the Son, as the Son from the Father, in Whom He ever abides: and also comes to us when we receive. He comes also after the same manner as the Father Himself, from Whom He can by no means be separated 4.2 3:30.
12  The peace and grace of the Father, the Son, and the Holy Spirit are one, so also is Their charity one, which showed itself chiefly in the redemption of man. Their communion with man is also one 3 2:30.
13 St. Ambrose shows from the Scriptures that the Name of the Three Divine Persons is one, and first the unity of the Name of the Son and of the Holy Spirit, inasmuch as each is called Paraclete and Truth 3.4 1:50.
14 Each Person of the Trinity is said in the sacred writings to be Light. The Spirit is designated Fire by Isaiah, a figure of which Fire was seen in the bush by Moses, in the tongues of fire, and in Gideon's pitchers. And the Godhead of the same Spirit cannot be denied, since His operation is the same as that of the Father and of the Son, and He is also called the light and fire of the Lord's countenance 4 3:20.
15 The Holy Spirit is Life equally with the Father and the Son, in truth whether the Father be mentioned, with Whom is the Fount of Life, or the Son, that Fount can be none other than the Holy Spirit 2 1:40.
16 The Holy Spirit is that large river by which the mystical Jerusalem is watered. It is equal to its Fount, that is, the Father and the Son, as is signified in holy Scripture. St. Ambrose himself thirsts for that water, and warns us that in order to preserve it within us, we must avoid the devil, lust, and heresy, since our vessels are frail, and that broken cisterns must be forsaken, that after the example of the Samaritan woman and of the patriarchs we may find the water of the Lord 5.5 4:35.
Preface 6.8 5:40.
1 The Spirit is the Lord and Power; and in this is not inferior to the Father and the Son 1.2 0.
2 The Father, the Son, and the Holy Spirit are One in counsel 1.6 1:20.
3 As to know the Father and the Son is life, so is it life to know the Holy Spirit; and therefore in the Godhead He is not to be separated from the Father 1.7 1:25.
4 The Holy Spirit gives life, not in a different way from the Father and the Son, nor by a different working .7 :35.
5 The Holy Spirit, as well as the Father and the Son, is pointed out in holy Scripture as Creator, and the same truth was shadowed forth even by heathen writers, but it was shown most plainly in the Mystery of the Incarnation, after touching upon which, the writer maintains his argument from the fact that worship which is due to the Creator alone is paid to the Holy Spirit 5.9 4:55.
6 To those who object that according to the words of Amos the Spirit is created, the answer is made that the word is there understood of the wind, which is often created, which cannot be said of the Holy Spirit, since He is eternal, and cannot be dissolved in death, or by an heretical absorption into the Father. But if they pertinaciously contend that this passage was written of the Holy Spirit, St. Ambrose points out that recourse must be had to a spiritual Interpretation, for Christ by His coming established the thunder, that is, the force of the divine utterances, and by Spirit is signified the human soul as also the flesh assumed by Christ. And since this was created by each Person of the Trinity, it is thence argued that the Spirit, Who has before been affirmed to be the Creator of all things, was the Author of the Incarnation of the Lord 6.5 5:25.
7 The Holy Spirit is no less the author of spiritual creation or regeneration than the Father and the Son. The excellence of that creation, and wherein it consists. How we are to understand holy Scripture, when it attributes a body or members to God 3.8 3:10.
8 St. Ambrose examines and refutes the heretical argument that because God is said to be glorified in the Spirit, and not with the Spirit, the Holy Spirit is therefore inferior to the Father. He shows that the particle in can be also used of the Son and even of the Father, and that on the other hand with may be said of creatures without any infringement on the prerogatives of the Godhead; and that in reality these prepositions simply imply the connection of the Three Divine Persons 6.9 5:45.
9 A passage of St. Paul abused by heretics, to prove a distinction between the Divine Persons, is explained, and it is proved that the whole passage can be rightly said of each Person, though it refers specially to the Son. It is then proved that each member of the passage is applicable to each Person, and as to say, of Him are all things is applicable to the Father, so may all things are through Him and in Him also be said of Him 6.6 5:30.
10 Being about to prove that the will, the calling, and the commandment of the Trinity is one, St. Ambrose shows that the Spirit called the Church exactly as the Father and the Son did, and proves this by the selection of SS. Paul and Barnabas, and especially by the mission of St. Peter to Cornelius. And by the way he points out how in the Apostle's vision the calling of the Gentiles was shadowed forth, who having been before like wild beasts, now by the operation of the Spirit lay aside that wildness. Then having quoted other passages in support of this view, he shows that in the case of Jeremiah cast into a pit by Jews, and rescued by Abdemelech, is a type of the slighting of the Holy Spirit by the Jews, and of His being honoured by the Gentiles 6.2 5:10.
11 We shall follow the example of Abdemelech, if we believe that the Son and Holy Spirit know all things. This knowledge is attributed in Scripture to the Spirit, and also to the Son. The Son is glorified by the Spirit, as also the Spirit by the Son. Also, inasmuch as we read that the Father, the Son, and the Spirit say and reveal the same things, we must acknowledge in Them a oneness of nature and knowledge. Lastly, that the Spirit searcheth the deep things of God is not a mark of ignorance, since the Father and the Son are likewise said to search, and Paul, although chosen by Christ, yet was taught by the Spirit 6.6 5:30.
12 After proof that the Spirit is the Giver of revelation equally with the Father and the Son, it is explained how the same Spirit does not speak of Himself; and it is shown that no bodily organs are to be thought of in Him, and that no inferiority is to be supposed from the fact of our reading that He hears, since the same would have to be attributed to the Son, and indeed even to the Father, since He hears the Son. The Spirit then hears and glorifies the Son in the sense that He revealed Him to the prophets and apostles, by which the Unity of operation of the Three Persons is inferred; and, since the Spirit does the same works as the Father, the substance of each is also declared to be the same 7.1 5:55.
13 Prophecy was not only from the Father and the Son but also from the Spirit; the authority and operation of the latter on the apostles is signified to be the same as Theirs; and so we are to understand that there is unity in the three points of authority, rule, and bounty; yet need no disadvantage be feared from that participation, since such does not arise in human friendship. Lastly, it is established that this is the inheritance of the apostolic faith from the fact that the apostles are described as having obeyed the Holy Spirit. 7.3 6:05.
3 Book 3 78.6 1:05:30.
1 Not only were the prophets and apostles sent by the Spirit, but also the Son of God. This is proved from Isaiah and the evangelists, and it is explained why St. Luke wrote that the same Spirit descended like a dove upon Christ and abode upon Him. Next, after establishing this mission of Christ, the writer infers that the Son is sent by the Father and the Spirit, as the Spirit is by the Father and the Son 4.1 3:25.
2 The Son and the Spirit are alike given; whence not subjection but one Godhead is shown by Its working 1.5 1:15.
3 The same Unity may also be recognized from the fact that the Spirit is called Finger, and the Son Right Hand; for the understanding of divine things is assisted by the usage of human language. The tables of the law were written by this Finger, and they were afterwards broken, and the reason. Lastly, Christ wrote with the same Finger; yet we must not admit any inferiority in the Spirit from this bodily comparison 3.8 3:10.
4 To those who contend that the Spirit because He is called the Finger is less than the Father, St. Ambrose replies that this would also tend to the lessening of the Son, Who is called the Right Hand. That these names are to be referred only to the Unity, for which reason Moses proclaimed that the whole Trinity worked in the passage of the Red Sea. And, indeed, it is no wonder that the operation of the Spirit found place there, where there was a figure of baptism, since the Scripture teaches that the Three Persons equally sanctify and are operative in that sacrament 4 3:20.
5 The writer sums up the argument he had commenced, and confirms the statement that unity is signified by the terms finger and right hand, from the fact that the works of God are the same as are the works of hands; and that those of hands are the same as those of fingers; and lastly, that the term hand applies equally to the Son and the Spirit, and that of finger applies to the Spirit and the Son 2.2 1:50.
6 The Spirit rebukes just as do the Father and the Son; and indeed judges could not judge without Him, as is shown by the judgments of Solomon and Daniel, which are explained in a few words, by the way; and no other than the Holy Spirit inspired Daniel 4 3:20.
7 The Son Himself does not judge or punish without the Spirit, so that the same Spirit is called the Sword of the Word. But inasmuch as the Word is in turn called the Sword of the Spirit, the highest unity of power is thereby recognized in each 1.3 1:05.
8 The aforesaid unity is proved hereby, that as the Father is said to be grieved and tempted, so too the Son. The Son was also tempted in the wilderness, where a figure of the cross was set up in the brazen serpent: but the Apostle says that the Spirit also was there tempted. St. Ambrose infers from this that the Israelites were guided into the promised land by the same Spirit, and that His will and power are one with those of the Father and the Son 3.2 2:50.
9 That the Holy Spirit is provoked is proved by the words of St. Peter, in which it is shown that the Spirit of God is one and the same as the Spirit of the Lord, both by other passages and by reference to the sentence of the same Apostle on Ananias and Sapphira, whence it is argued that the union of the Holy Spirit with the Father and the Son, as well as His own Godhead, is proved 2.6 2:10.
10 The Divinity of the Holy Spirit is supported by a passage of St. John. This passage was, indeed, erased by heretics, but it is a vain attempt, since their faithlessness could thereby more easily be convicted. The order of the context is considered in order that this passage may be shown to refer to the Spirit. He is born of the Spirit who is born again of the same Spirit, of Whom Christ Himself is believed to have been born and born again. Again, the Godhead of the Spirit is inferred from two testimonies of St. John; and lastly, it is explained how the Spirit, the water, and the blood are called witnesses 4.9 4:05.
11 The objection has been made, that the words of St. John, “The Spirit is God,” are to be referred to God the Father; since Christ afterwards declares that God is to be worshipped in Spirit and in truth. The answer is, first, that by the word Spirit is sometimes meant spiritual grace; next, it is shown that, if they insist that the Person of the Holy Spirit is signified by the words “in Spirit,” and therefore deny that adoration is due to Him, the argument tells equally against the Son; and since numberless passages prove that He is to be worshipped, we understand from this that the same rule is to be laid down as regards the Spirit. Why are we commanded to fall down before His footstool? Because by this is signified the Lord's Body, and as the Spirit was the Maker of this, it follows that He is to be worshipped, and yet it does not accordingly follow that Mary is to be worshipped. Therefore the worship of the Spirit is not done away with, but His union with the Father is expressed, when it is said that the Father is to be worshipped in Spirit, and this point is supported by similar expressions 8.2 6:50.
12 From the fact that St. Paul has shown that the light of the Godhead which the three apostles worshipped in Christ is in the Trinity, it is made clear that the Spirit also is to be worshipped. It is shown from the words themselves that the Spirit is intended by the apostles. The Godhead of the same Spirit is proved from the fact that He has a temple wherein He dwells not as a priest, but as God: and is worshipped with the Father and the Son; whence is understood the oneness of nature in Them 3.3 2:45.
13 To those who object that Catholics, when they ascribe Godhead to the Holy Spirit, introduce three Gods, it is answered, that by the same argument they themselves bring in two Gods, unless they deny Godhead to the Son; after which the orthodox doctrine is set forth 1.3 1:05.
14 Besides the evidence adduced above, other passages can be brought to prove the sovereignty of the Three Persons. Two are quoted from the Epistles to the Thessalonians, and by collating other testimonies of the Scriptures it is shown that in them dominion is claimed for the Spirit as for the other Persons. Then, by quotation of another still more express passage in the second Epistle to the Corinthians, it is inferred both that the Spirit is Lord, and that where the Lord is, there is the Spirit 4.1 3:25.
15 Though the Spirit be called Lord, three Lords are not thereby implied; inasmuch as two Lords are not implied by the fact that the Son in the same manner as the Father is called Lord in many passages of Scripture; for Lordship exists in the Godhead, and the Godhead in Lordship, and these coincide without division in the Three Persons 2.9 3:35.
16 The Father is holy, and likewise the Son and the Spirit, and so They are honoured in the same Trisagion: nor can we speak more worthily of God than by calling Him Holy; whence it is clear that we must not derogate from the dignity of the Holy Spirit. In Him is all which pertains to God, since in baptism He is named with the Father and the Son, and the Father has given to Him to be greater than all, nor can any one deprive Him of this. And so from the very passage of St. John which heretics used against His dignity, the equality of the Trinity and the Unity of the Godhead is established. Lastly, after explaining how the Son receives from the Father, St. Ambrose shows how various heresies are refuted by the passage cited 4.5 3:45.
17 St. Ambrose shows by instances that the places in which those words were spoken help to the understanding of the words of the Lord; he shows that Christ uttered the passage quoted from St. John in Solomon's porch, by which is signified the mind of a wise man, for he says that Christ would not have uttered this saying in the heart of a foolish or contentious man. He goes on to say that Christ is stoned by those who believe not these words, and as the keys of heaven were given to Peter for his confession of them, so Iscariot, because he believed not the same, perished evilly. He takes this opportunity to inveigh against the Jews who bought the Son of God and sold Joseph. He explains the price paid for each mystically; and having in the same manner expounded the murmuring of the traitor concerning Magdalene's ointment, he adds that Christ is bought in one way by heretics in another way by Catholics, and that those in vain take to themselves the name of Christians who sever the Spirit from the Father 6.9 5:45.
18 As he purposes to establish the Godhead of the Holy Spirit by the points already discussed, St. Ambrose touches again on some of them; for instance, that He does not commit but forgives sin; that He is not a creature but the Creator; and lastly, that He does not offer but receives worship 5.2 4:20.
19 Having proved above that the Spirit abides and speaks in the prophets, St. Ambrose infers that He knows all things which are of God, and therefore is One with the Father and the Son. This same point he establishes again from the fact that He possesses all that God possesses, namely, Godhead, knowledge of the heart, truth, a Name above every name, and power to raise the dead, as is proved from Ezekiel, and in this He is equal to the Son 4 3:20.
20 The river flowing from the Throne of God is a figure of the Holy Spirit, but by the waters spoken of by David the powers of heaven are intended. The kingdom of God is the work of the Spirit; and it is no matter for wonder if He reigns in this together with the Son, since St. Paul promises that we too shall reign with the Son 2.2 1:50.
21 Isaiah was sent by the Spirit, and accordingly the same Spirit was seen by him. What is meant by the revolving wheels, and the divers wings, and how since the Spirit is proclaimed Lord of Sabaoth by the Seraphim, certainly none but impious men can deny Him this title 2.5 2:05.
22 In proof of the Unity in Trinity the passage of Isaiah which has been cited is considered, and it is shown that there is no difference as to its sense amongst those who expound it of the Father, or of the Son, or of the Spirit. If He Who was crucified was Lord of glory, so, too, is the Holy Spirit equal in all things to the Father and the Son, and the Arians will never be able to diminish His glory 2.7 2:15.
 
saint ambros repentence
Preface 2.8 0.
1 St. Ambrose writes in praise of gentleness, pointing out how needful that grace is for rulers of Church, & commended to them by meekness of Christ. As Novatians have fallen away from this, they cannot be considered disciples of Christ. Their pride & harshness are inveighed against 2 1:40.
2 The assertion of Novatians that they refuse communion only to lapsed agrees neither with teaching of holy Scripture nor with their own. & whereas they allege as a pretext their reverence for divine power, they really are contemning it, inasmuch as it is a sign of low estimation not to use whole of a power entrusted to one. But Church rightly claims power of binding & loosing, which heretics have not, inasmuch as she has received it from Holy Spirit, against Whom they act presumptuously 3.2 2:50.
3 To argument of Novatians, that they only deny forgiveness in case of greater sins, St. Ambrose replies, that this is also an offence against God, Who gave power to forgive all sins, but that of course a more severe penance must follow in case of graver sins. He points out likewise that this distinction as to gravity of sins assigns, as it were, severity to God, Whose mercy in Incarnation is overlooked by Novatians 3.5 2:55.
4 St. Ambrose proceeds with proof of divine mercy, & shows by testimony of Gospels that it prevails over severity, & he adduces instance of athletes to show that of those who have denied Christ before men, all are not to be esteemed alike 2.5 2:05.
5 objection from unchangeableness of God is answered from several passages of Scripture, wherein God promises forgiveness to sinners on their repentance. St. Ambrose also shows that mercy will be more readily accorded to such as have sinned, as it were, against their will, which he illustrates by case of prisoners taken in war, & by language put into mouth of devil 4.4 3:40.
6  The Novatians, by excluding such from banquet of Christ, imitate not indeed good Samaritan, but proud lawyer, priest, & Levite who are blamed in Gospel, & are indeed worse than these 1.5 1:15.
7 St. Ambrose, addressing Christ, complains of Novatians, & shows that they have no part with Christ, Who wishes all men to be saved 2.2 1:50.
8 It was Lord's will to confer great gifts on His disciples. Further, Novatians confute themselves by practices of laying on of hands & of baptism, since it is by same power that sins are remitted in penance & in baptism. Their conduct is then contrasted with that of our Lord 3.4 2:50.
9 By collating similar passages with 1 Sam. iii. 25, St. Ambrose shows that meaning is not that no one shall intercede, but that intercessor must be worthy as were Moses & Jeremiah, at whose prayers we read that God spared Israel 3.1 2:45.
10 St. John did not absolutely forbid that prayer should be made for those who “sin unto death,” since he knew that Moses, Jeremiah, & Stephen had so prayed, & he himself implies that forgiveness is not to be denied them 1.8 1:30.
11 passage quoted from St. John's Epistle is confirmed by another in which salvation is promised to those who believe in Christ, which refutes Novatians who try to induce lapsed to believe, although denying them pardon. Furthermore, many who had lapsed have received grace of martyrdom, whilst example of good Samaritan shows that we must not abandon those in whom even faintest amount of faith is still alive 3.2 2:40.
12 Another passage of St. John is considered. necessity of keeping commandments of God may be complied with by those who, having fallen, repent, as well as by those who have not fallen, as is shown in case of David 3 2:30.
13 They who have committed a “sin unto death” are not to be abandoned, but subjected to penance, according to St. Paul. Explanation of phrase “Deliver unto Satan.” Satan can afflict body, but these afflictions bring spiritual profit, showing power of God, Who thus turns Satan's devices against himself 4.2 3:30.
14 St. Ambrose explains that flesh given to Satan for destruction is eaten by serpent when soul is set free from carnal desires. He gives, therefore, various rules for guarding senses, points out snares laid for us by means of pleasures, & exhorts his hearers not to fear destruction of flesh by serpent 6.4 5:20.
15 Returning from this digression, St. Ambrose explains what is meaning of St. Paul where he speaks of coming “with a rod or in spirit of meekness.”One who has grievously fallen is to be separated, but to be again restored to religious privileges when he has sufficiently repented. old leaven is purged out when hardness of letter is tempered by meal of a milder interpretation. All should be sprinkled with Church's meal & fed with food of charity, lest they become like that envious elder brother, whose example is followed by Novatians 4.3 3:35.
16 Comparison between apostles & Novatians. fitness of words, “Ye know not what spirit ye are of,” when applied to them. desire of penance is extinguished by them when they take away its fruit. & thus are sinners deprived of promises of Christ, though, indeed, they ought not to be too soon admitted to mysteries. Some examples of repentance 2.2 1:50.
17 That gentleness must be added to severity, as is shown in case of St. Paul at Corinth. man had been baptized, though Novatians argue against it. & by word “destruction” is not meant annihilation but severe chastening 3 2:30.
1 St. Ambrose gives additional rules concerning repentance, & shows that it must not be delayed 1.8 1:30.
2 A passage quoted by heretics against repentance is explained in two ways, first being that Heb. vi. 4 refers to impossibility of being baptized again; second, that what is impossible with man is possible with God 4.3 3:35.
3 Explanation of parable of Prodigal Son, in which St. Ambrose applies it to refute teaching of Novatians, proving that reconciliation ought not to be refused to greatest offender upon suitable proof of repentance 2.8 3:20.
4 St. Ambrose turns against Novatians themselves another objection concerning blasphemy against Holy Spirit, showing that it consists in an erroneous belief, proving this by St. Peter's words against Simon Magus, & other passages, exhorting Novatians to return to Church, affirming that such is our Lord's mercy that even Judas would have found forgiveness had he repented 4.5 3:45.
5 As to words of St. Peter to Simon Magus, from which Novatians infer that there was no forgiveness for latter, it is pointed out that St. Peter, knowing his evil heart, might well use words of doubt, & then by some Old Testament instances it is pointed out that “perchance” does not exclude forgiveness. apostles transmitted to us that penitence, fruits of which are shown in case of David. St. Ambrose then adduces example of Ephraimites, whose penitence must be followed in order to gain divine mercy & sacraments 4.8 4.
6 St. Ambrose teaches out of prophet Isaiah what they must do who have fallen. Then referring to our Lord's proverbial expression respecting piping & dancing, he condemns dances. Next by example of Jeremiah he sets forth necessary accompaniments of repentance. & lastly, in order to show efficacy of this medicine of penance, he enumerates names of many who have used it for themselves or for others 4.8 4.
7 An exhortation to mourning & confession of sins for Christ is moved by these & tears of Church. Illustration from story of Lazarus. After showing that Novatians are successors of those who planned to kill Lazarus, St. Ambrose argues that full forgiveness of every sin is signified by odour of ointment poured by Mary on feet of Christ; & further, that Novatian heretics find their likeness in Judas, who grudged & envied when others rejoiced 6.1 5:05.
8 In urging repentance St. Ambrose turns to his own case, expressing wish that he could wash our Lord's feet like woman in Gospel, which is a great pattern of penitence, though such as cannot attain to it find acceptance. He prays for himself, especially that he may sorrow with sinners, who are better than himself. Those for whom Christ died are not to be contemned 6.4 5:20.
9 In what way faith is necessary for repentance. Means for paying our debts, in which work, prayer, tears, & fasting are of more value than money. Some instances are adduced, & St. Ambrose declares that generosity is profitable, but only when joined with faith; it is, moreover, liable to certain defects. He goes on to speak of some defects in repentance, such as too great haste in seeking reconciliation, considering abstinence from sacraments all that is needed, of committing sin in hope of repenting later 3.6 3.
10 In order to do away with feeling of shame which holds back guilty from public penance, St. Ambrose points out advantage of prayers offered by whole Church, & sets forth example of saints who have sorrowed. Then, after reproving those who imagine that penance may be often repeated, he points out difficulty of repentance, & how it is to be carried out 3.4 2:50.
11 possibility of repentance is a reason why baptism should not be deferred to old age, a practice which is against will of God in holy Scripture. But it is of no use to practise penance whilst still serving lusts. These must be first subdued 4 3:40.
7 An exhortation to mourning & confession of sins for Christ is moved by these & tears of Church. Illustration from story of Lazarus. After showing that Novatians are successors of those who planned to kill Lazarus, St. Ambrose argues that full forgiveness of every sin is signified by odour of ointment poured by Mary on feet of Christ; & further, that Novatian heretics find their likeness in Judas, who grudged & envied when others rejoiced 6.1 5:05.
8 In urging repentance St. Ambrose turns to his own case, expressing wish that he could wash our Lord's feet like woman in Gospel, which is a great pattern of penitence, though such as cannot attain to it find acceptance. He prays for himself, especially that he may sorrow with sinners, who are better than himself. Those for whom Christ died are not to be contemned 6.4 5:20.
9 In what way faith is necessary for repentance. Means for paying our debts, in which work, prayer, tears, & fasting are of more value than money. Some instances are adduced, & St. Ambrose declares that generosity is profitable, but only when joined with faith; it is, moreover, liable to certain defects. He goes on to speak of some defects in repentance, such as too great haste in seeking reconciliation, considering abstinence from sacraments all that is needed, of committing sin in hope of repenting later 3.6 3.
10 In order to do away with feeling of shame which holds back guilty from public penance, St. Ambrose points out advantage of prayers offered by whole Church, & sets forth example of saints who have sorrowed. Then, after reproving those who imagine that penance may be often repeated, he points out difficulty of repentance, & how it is to be carried out 3.4 2:50.
11 possibility of repentance is a reason why baptism should not be deferred to old age, a practice which is against will of God in holy Scripture. But it is of no use to practise penance whilst still serving lusts. These must be first subdued 4 3:40.
 
ambros virgins
1 St. Ambrose, reflecting upon account he will have to give of his talents, determines to write, & consoles himself with certain examples of God's mercy. Then recognizing his own deficiencies desires that he may be dealt with like fig-tree in Gospel, & expresses a hope that words will not fail him in his endeavour to preach Christ 2.7 2:15.
2 This treatise has a favourable beginning, since it is birthday of holy Virgin Agnes, of whose name, modesty, & martyrdom St. Ambrose speaks in commendation, but more especially of her age, seeing that she, being but twelve years old, was superior to terrors, promises, tortures, & death itself, with a courage wholly worthy of a man 3.2 2:40.
3 Virginity is praised on many grounds, but chiefly because it brought down Word from heaven, & hence its pursuit, which existed in but few under old covenant, has spread to countless numbers 2.3 1:55.
4 The comeliness of virginity never existed amongst heathen, neither with vestal virgins, nor amongst philosophers, such as Pythagoras 2.8 2:20.
5 Heaven is home of virginity, & Son of God its Author, Who though He was a Virgin before Virgin, yet bein of Virgin took Virgin Church as His bride. Of her we have 2.3 1:55.
6 St. Ambrose explains that he is not speaking against marriage, & proceeds to compare advantages & disadvantages of single & married state 4.2 3:30.
1
7 St. Ambrose exhorts parents to train their children to virginity, & sets before them troubles arising from their desire to have grandchildren. He says however that he does not forbid marriage, but rather defends it against heretics who oppose it. Still setting virginity before marriage, he speaks of beauty of their spouse, & of gifts wherewith He adorns them, & applies to these points certain vetoes of Song of Songs 4.2 3:30.
8 Taking passage concerning honeycomb in Song of Songs, he expounds it, comparing sacred virgins to bees 1.3 1:05.
9 Other passages from Song of Songs are considered with relation to present subject, & St. Ambrose exhorting virgin to seek for Christ, points out where He may be found. A description of His perfections follows, & a comparison is made between virgins & angels 5.9 4:55.
10 Finally, another glory of virginity is mentioned, that it is free from avarice. St. Ambrose, addressing his sister, reminds her of great happiness of those who are free from those troubles as to luxury & vanity which come upon those who are about to marry.What then? What happiness it is that no desire of possessions inflames you! poor man demands what you have, he does not ask for what you have not. fruit of your labour is a treasure for needy, & two mites, if they be all one has, are wealth on part of giver 2 1:40.
11 St. Ambrose answers objections made to uselessness of his exhortations in favour of virginity, & brings forward instances of virgins especially in various places he mentions, & speaks of their zeal in cause 1.9 1:35.
12 It is very desirable that parents should encourage desire for virgin life, but more praiseworthy when love of God draws a maiden even against their will. violence of parents & loss of property are not to be feared, & an instance of this is related by St. Ambrose 3 2:30.
1  In this book St. Ambrose purposes to treat of training of virgins, using examples rather than precepts, & explains why he does so in writing rather than by word of mouth 1.7 1:25.
2 life of Mary is set before virgins as an example, & her many virtues are dwelt upon, her chastity, humility, hard life, love of retirement, & like; then her kindness to others, her zeal in learning, & love of frequenting temple. St. Ambrose then sets forth how she, adorned with all these virtues, will come to meet numberless bands of virgins & lead them with great triumph to bridal chamber of Spouse 6.2 5:10.
3 St. Ambrose having set forth Virgin Mary as a pattern for life, adduces Thecla as a model for learning how to die. Thecla suffered not from beasts to whom she was condemned, but on contrary received from them signs of reverence. He then proceeds to introduce a more recent example 1.7 1:25.
4 A virgin at Antioch, having refused to sacrifice to idols, was condemned to a house of ill-fame, whence she escaped unharmed, having changed clothes with a Christian soldier. Then when he was condemned for this, she returned & two contended for prize of martyrdom, which was at last given to each 8.4 7.
5 The story of two Pythagorean friends, Damon & Pythias, is related by St. Ambrose, who points out that case mentioned in last chapter is more praiseworthy. A comparison is instituted between treatment of their gods by heathen without any punishment, & Jeroboam's irreverence with its punishment 2.8 2:20.
6  St. Ambrose, in concluding second book, ascribes any good there may be in it to merits of virgins, & sets forth that it was right before laying down any severe precepts to encourage them by examples, as is done both in human teaching & in holy Scripture 2.9 2:25.
 
ambros widows
Introduction 1.3 1:05.
1 After having written about virgins, it seemed needful to say something concerning widows, since Apostle joins two classes together, & latter are as it were teachers of former, & far superior to those who are married. Elijah was sent to a widow, a great mark of honour; yet widows are not honourable like her of Sarepta, unless they copy her virtues, notably hospitality. avarice of men is rebuked, who forfeit promises of God by their grasping 4 3:40.
2 The precepts of Apostle concerning a widow indeed are laid down, such as, that she bring up children, attend to her parents, desire to please God, show herself irreproachable, set forth a ripeness of merits, have been wife of one man. St. Ambrose notes, however, that a second marriage was not condemned by St. Paul, & adds that widows must have a good report for virtue with all. reasons why younger widows are to be avoided, & what is meant by its being better to marry than to burn. St. Ambrose then goes on to speak of dignity of widows, shown by fact that any injury done to them is visited by anger of God 4.3 3:35.
3 St. Ambrose returns to story of widow of Sarepta, & shows that she represented Church, hence that she was an example to virgins, married women, & widows. Then he refers to prophet as setting forth Christ, inasmuch as he foretold mysteries & rain which was to come. Next he touches upon & explains twofold sign of Gideon, & points out that it is not in every one's power to work miracles, & that Incarnation of Christ & rejection of Jews were foreshadowed in that account 4.2 3:30.
4 By example of Anna St. Ambrose shows what ought to be life of widows, & shows that she was an example of chastity at every age. From this he argues that there are three degrees of same virtue, all of which are included in Church, & sets forth several examples in Mary, in Anna, & in Susanna. But, he adds, state of virginity is superior to either of others, but that a widow ought to take greater care for preservation of her good name. 3.4 2:50.
5 Liberality to poor is recommended by example of widow Gospel, whose two mites were preferred to large gifts of rich. two mites are treated as mystically representing two Testaments. What that treasure is for which we are taught to offer, after example of wise men, three gifts, or after that of widow, two. St. Ambrose concludes chapter by an exhortation to widows to be zealous in good works 4 3:40.
6  Naomi is an instance of a widow receiving back from her daughter-in-law fruits of her own good training, & is a token that necessary support will never fail good widow. & if her life appears sad, she is happy, since promises of Lord are made to her. St. Ambrose then touches upon benefits of weeping 2.4 2.
7 By example of Judith is shown that courage is not wanting in widows; her preparation for her visit to Holofernes is dwelt upon, as also her chastity & her wisdom, her sobriety & moderation. Lastly, St. Ambrose, after demonstrating that she was no less brave than prudent, sets forth her modesty after her success 3.4 2:50.
8 Though many other widows came near to Judith in virtue, St. Ambrose proposes to speak of Deborah only. What a pattern of virtue she must have been for widows, who was chosen to govern & defend men. It was no small glory to her that when her son was over host he refused to go forth to battle unless she would go also. So that she led army & foretold result. In this story conflicts & triumphs of Church, & her spiritual weapons, are set forth, & every excuse of weakness is taken from women 4.9 4:05.
9 To an objection that state of widowhood might indeed be endurable if circumstances were pleasant, St. Ambrose replies that pleasant surroundings are more dangerous than even trouble; & goes to show by examples taken from holy Scripture, that widows may find much happiness in their children & their sons-in-law. They should have recourse to Apostles, who are able to help us, & should entreat for intercessions of angels & martyrs. He touches then on certain complaints respecting loneliness, & care of property, & ends by pointing out unseemliness of a widow marrying who has daughters either married already or of marriageable age 4.4 3:40.
10 St. Ambrose returns again to subject of Christ, speaking of His goodness in all misery. various ways in which good Physician treats our diseases, & quickness of healing if only we do not neglect to call upon Him. He touches upon moral meaning of will, which he shows was manifested in Peter's mother-in-law, & lastly points out what a minister of Christ & specially a bishop ought to be, & says that they specially must rise through grace 4 3:20.
11 Having shown that pretexts usually alleged for second marriages have no weight, St. Ambrose declares that he does not condemn them, though from Apostle's words he sets forth their inconveniences, though state of those twice married is approved in Church, & he takes occasion to advert to those heretics who forbid them. & he says that it is because strength of different persons varies that chastity is not commanded, but only recommended 3.6 3.
12   difference between matters of precept & of counsel is treated of, as shown in case of young man in Gospel, & difference of rewards set forth both for counsels & precepts is spoken of 2.6 2:10.
13 St. Ambrose, treating of words in Gospel concerning eunuchs, condemns those who make themselves such. Those only deserve praise who have through continence gained victory over themselves, but no one is to be compelled to live this life, as neither Christ nor Apostle laid down such a law, so that marriage vow is not to be blamed, though that of chastity is better 4.5 3:45.
14 Though a widow may have received no commandment, yet she has received so many counsels that she ought not to think little of them. St. Ambrose would be sorry to lay any snare for her, seeing that field of Church grows richer as a result of wedlock, but it is absolutely impossible to deny that widowhood, which St. Paul praises, is profitable. Consequently, he speaks severely about those who have proscribed widowhood by law 3 2:30.
15 St. Ambrose meets objection of those who make desire of having children an excuse for second marriage, & especially in case of those who have children of their former marriage; & points out consequent troubles of disagreements amongst children, & even between married persons, & gives a warning against a wrong use of Scripture instances in this matter 3.2 2:40.
Introduction 1.1 :55.
1 St. Ambrose states that after explanations he has already given of holy living, he will now explain Mysteries. Then after giving his reasons for not having done so before, he explains mystery of opening of ears, & shows how this was of old done by Christ Himself 1.5 1:15.
2 What those who were to be initiated promised on entering Church, of witnesses to these promises, & wherefore they then turned themselves to East 1 :50.
3 St. Ambrose points out that we must consider divine presence & working in water & sacred ministers, & then brings forward many Old Testament figures of baptism 4.9 4:05.
4 That water does not cleanse without Spirit is shown by witness of John & by very form of administration of sacrament. & this is also declared to be signified by pool in Gospel & man who was there healed. In same passage, too, is shown that Holy Spirit truly descended on Christ at His baptism, & meaning of this mystery is explained 3.7 3:05.
5 Christ is Himself present in Baptism, so that we need not consider person of His ministers. A brief explanation of confession of Trinity as usually uttered by those about to be baptized 1.6 1:20.
6 Why they who come forth from laver of baptism are anointed on head; why, too, after baptism, their feet are washed, & what sins are remitted in each case 1.8 1:30.
7 The washing away of sins is indicated by white robes of catechumens, whence Church speaks of herself as black & comely. Angels marvel at her brightness as at that of flesh of Lord. Moreover, Christ Himself commended His beauty to His Spouse under many figures. mutual affection of one for other is described 4.1 3:45.
8 Of mystical feast of altar of Lord. Lest any should think lightly of it, St. Ambrose shows that it is of higher antiquity than sacred rites of Jews, since it was foreshadowed in sacrifice of Melchisedech, & far better than manna, as being Body of Christ 3.7 3:05.
9 In order that no one through observing outward part should waver in faith, many instances are brought forward wherein outward nature has been changed, & so it is proved that bread is made true body of Christ. treatise then is brought to a termination with certain remarks as to effects of sacrament, disposition of recipients, & such like 6.1 5:05.
Introduction 1 :50.
1 44.9 37:25.
2 Belief in Resurection 79.8 1:05:45.
eugipius  saint severinus
Eugippius to Paschasius 4.9 0.
1 How in beginning Saint Severinus won fame in town which is called Asturis,11 by wholesome exhortation to good works & by most veracious prophecy. 2 1:40.
2 Town Comagenis, which he miraculously freed from enemy. .7 :35.
3 How through his prayer God came to aid of inhabitants of little city Favianis, who had long suffered from famine 1.6 1:20.
4 Barbarian robbers, who lost their booty which they had taken without walls of Favianis, & all their weapons too; or, Of his mode of life & surpassing humility. 3.6 3.
5 In how great reverence he was held by king of Rugii, Flaccitheus; or, How Flaccitheus was delivered from ambushes of foe by oracle. 1.7 1:25.
6 Rugian widow's only son, who suffered tortures of pain for twelve years, & was healed through prayer of man of God. 1.7 1:25.
7 How youth Odoacer, clad in wretched hides, was told by him of his kingship that was to come. .4 :20.
8 That Feletheus, sometimes called Feva, king of Rugii, son of Flaccitheus, mentioned above, for fear of Saint Severinus forbade his wicked wife to rebaptize Catholics; or, What danger she ran of losing her little son Fredericus one day when she had spurned saint's intercession for certain persons. 2.6 2:10.
9 Bearer of remains of Saint Gervasius & Saint Protasius martyrs, made known by marvellous revelation of man of God; or, With what reply he refused honorable office of bishop when he was asked to accept it. 2.1 1:45.
10 Janitor who was one day forbidden to go out anywhere, then was taken by barbarians, & humbly restored by them. .7 :35.
11 Miracle which was wrought in castle of Cucullis, where tapers were lighted by divine power, & sacrilegious, who had at first concealed themselves, were manifested & amended. 1.9 1:35.
12 How locusts were expelled from territory of castle of Cucullis, after God had been propitiated by fasting & prayer & almsgivings; while patch of corn of a certain poor man, an unbelieving scorner, was swept bare. 2.5 2:05.
13 How taper was lighted in hand of man of God as he prayed, when fire required by custom for evening service of praise was not found. .8 :40.
14 Wondrous healing of woman whose life was despaired of; who, after a terrible & long continued sickness, was so fully restored to health |23 by prayer of man of God that on third day she sturdily betook herself to labor in fields. 1.2 1.
15 How upon posts sustaining river side of church, which water at flood often more than covered, servant of God, praying, cut with an axe sign of cross; & how thereafter water never rose above cross. 1.4 1:10.
16 Silvinus priest who died; & how, after they had watched through night at his bier, corpse, being addressed, immediately opened his eyes, & asked servant of God, at whose voice he had come to life, that he be not further deprived of rest which he had tasted. 2.1 1:45.
17 How he ministered unto poor with anxious care; or, That Norici also were wont to send tithes to him for distribution; & that when these were brought to him according to custom, he foretold that danger threatened those who had delayed to send. 1.7 1:25.
18 How rust, which had appeared & was about to ruin harvests, was driven away by man of God through fasting & prayer. .9 :45.
19 That Gibuldus, king of Alamanni, was smitten with great trembling in presence of servant of God, & restored a multitude of captives. 1.7 1:25.
20 How murder of soldiers was revealed to him, & how he sent his people, who did not know of it, to river to bury bodies. .7 :35.
21 As priest Paulinus, who had come to him some time before, was returning to his own country, |24 he foretold that he was to be ordained bishop of Noricum. .6 :30.
22 That when relics were being sought for a new church, he foretold of his own accord that he should bring to church blessing of Saint John Baptist, & that in that town while he was away there was to be a massacre; in which massacre gabbling priest was killed in baptistery. 2 1:40.
23 How he received relics of Saint John Baptist. .8 :40.
24 Inhabitants of another town, who scorned his prophetic commands & directly were slain by Heruli, because though forewarned they would not leave place. 1.2 1.
25 How he sent letters to Noricum & fortified castles with fastings & almsgivings; & how incursion of enemy which he foretold was not able to harm castles. .8 :40.
26 Cleansed leper, who begged not to be sent back home, lest he might fall into leprosy of sin. .8 :40.
27 Victory which Romans won at Batavis over Alamanni through prayer of Saint Severinus; & how after triumph those who scorned to follow his warning prophecy were slain. 1.6 1:20.
28 How as servant of God was ministering unto poor, oil appeared to increase. 1.7 1:25.
29 Men of Noricum who carried on their shoulders loads of clothing to be given to |25 poor; how in midwinter bear guided them through snows of desert to human habitations; & how man of God, with his wonted gift of revelation, knew what had led them. 1.8 1:30.
30 How he divined that foe would come next night against city of Lauriacum, & with difficulty persuaded citizens, who dwelt in false security, to keep watch; & how in morning they declared that he had done well, & thanked him, & asked pardon for their unbelief. 2.1 1:45.
31 How he met Feva, king of Rugii, who was coming up against Lauriacum with his army, & received peoples in his guardian care, to conduct them to lower towns, i. e, those nearer Rugii. 2.1 1:45.
32 How King Odoacer requested that he should ask him some favor, & at word of servant of God recalled one Ambrosius from exile; & how servant of God foretold to king's flatterers how many years he was to reign. .7 :35.
33 Son of one of nobles of king of Rugii, who in town Comagenis was made whole by prayer of man of God. .6 :30.
34 How a leper, Tejo by name, was cleansed. .5 :25.
35 Bonosus monk, who, when he complained of weak eyes, was told by saint, "Pray rather that thou may see more with heart": & thereupon he earned a wonderful power of endurance in prayer. .8 :40.
36 Three proud monks, whom he delivered to Satan, that their spirits might be saved. |26 As to this matter he rendered a most faithful account in its own place, quoting examples of two of Fathers. 1.8 1:30.
37 How he signified hour of tribulation of Marcianus & Renatus, his monks, which they underwent while in another province; & enjoined prayer upon other brothers, who were with him. .6 :30.
38 Dangers of deadly pustule, which by revelation he foretold forty days in advance was to come to Ursus monk, & which he healed by prayer. .9 :45.
39 Saint's habitation, his bed also & diet, a few things are briefly mentioned. .8 :40.
40 How, when through revelation of God he perceived that his departure was near, he spoke to King Feva & wicked queen, & ceased not to forewarn his own followers of his death: foretelling that a general removal of people was at hand, & commanding that his body should be carried away at same time. 2.1 1:45.
41 How he expressly announced even day of his death to Saint Lucillus priest. .8 :40.
42 How he adjured Ferderuchus, brother of King Feva; & advised his own followers. 1.4 1:10.
43 His death; or, What advice he gave his followers in his long final exhortation. 3.3 2:45.
44 What Ferderuchus wrought against monastery after his decease; how Ferderuchus was punished; how saint's oracle was fulfilled by |27 prosperous migration of people; how his body was disinterred & removed in a wagon. 2.4 2.
45 Healing at that time of many infirm persons. A recital of individual cases is omitted; only story of one dumb man is told, who was made whole by praying under wagon, while body yet remained on it. .9 :45.
46 Faith of Barbaria, a lady of rank, who built a mausoleum for body; & of reception by people of Naples. Although many were then healed of divers diseases, particulars are related in three instances only. 2.1 1:45.
Paschasius to Eugippius 2.2 1:50.
cassiodorus letters
1 TO EMPEROR ANASTASIUS. Persuasives to peace 1.7 1:25.
2 THEON. Manufacture of purple dye 1.9 1:35.
3 CASSIODORUS, father of author. His praises .6 :30.
4 SENATE. Great deeds of ancestors of Cassiodorus 2.2 1:50.
5 FLORIANUS. End of litigation .4 :20.
6 AGAPITUS. Mosaics for Ravenna .6 :30.
7 FELIX. Inheritance of Plutianus .6 :30.
8 AMABILIS. Prodigality of Neotherius .4 :20.
9 BISHOP EUSTORGIUS. Offences of Ecclesiastics .3 :15.
10 BOETIUS. Frauds of moneyers 1.1 :55.
11 SERVATUS. Violence of Breones .4 :20.
12 EUGENIUS. Appointment as Magister Officium .6 :30.
13 SENATE. On same .4 0.
14 FAUSTUS. Collection of 'Tertiae' .3 :15.
15 FESTUS. Interests of absent .4 :20.
16 JULIANUS. Remission of taxes .4 :20.
17 GOTHIC & ROMAN INHABITANTS OF DERTONA. Fortification of Camp .4 :20.
18 DOMITIANUS & WILIAS. Statute of Limitations, & c. .8 :40.
19 SATURNINUS & VERBUSIUS. Rights of Fiscus .4 :20.
20 ALBINUS & ALBIENUS. Circus quarrels .6 :30.
21 MAXIMIAN & ANDREAS. Embellishment of Rome .6 :30.
22 MARCELLUS. His promotion to rank of Advocatus Fisci .4 :20.
23 COELIANUS & AGAPITUS. Litigation between Senators .4 :20.
24 ALL GOTHS. Call to arms 1.3 1:05.
25 SABINIANUS. Repair of walls of Rome .4 :20.
26 FAUSTUS. Immunity of certain Church property .6 :30.
27 SPECIOSUS. Circus quarrels .9 0.
28 GOTHS & ROMANS. Building of walls of Rome .4 :20.
29 THE LUCRISTANI ON RIVER SONTIUS. Postal Service .4 :20.
30 SENATE. Injury to public peace from Circus rivalries .6 :30.
31 THE ROMAN PEOPLE. Same subject .5 :25.
32 AGAPITUS. Same subject .6 :30.
33 Arrangements for Pantomime .3 :15.
34 FAUSTUS. Exportation of corn .3 :15.
35 Unreasonable delays in transmission of corn .8 :40.
36 THERIOLUS. Guardianship of sons of Benedictus .4 :20.
37 CRISPIANUS. Justifiable homicide .7 :35.
38 BAION. Hilarius to have possession of his property .7 :35.
39 FESTUS. Nephews of Filagrius to be detained in Rome .6 :30.
40 ASSUIN (or ASSIUS). Inhabitants of Salona to be drilled .4 :20.
41 AGAPITUS. Enquiries into character of younger Faustus .5 :25.
42 ARTEMIDORUS. Appointment as Praefect of City .8 :40.
43 SENATE. Promotion of Artemidorus .5 :25.
44 THE PEOPLE OF ROME. Same subject .4 :20.
45 BOETIUS. Water-clock & sundial for Burgundian King 2 1:40.
46 GUNDIBAD. Same subject .8 :40.
1 TO EMPEROR ANASTASIUS. Consulship of Felix .8 :40.
2 FELIX. Same subject .9 :45.
3 SENATE. Same subject .6 :30.
4 ECDICIUS (or BENEDICTUS). Collection of _Siliquaticum .3 :15.
5 FAUSTUS. Soldiers' arrears .6 :30.
6 AGAPITUS. Embassy to Constantinople .4 :20.
7 SURA (or SUNA). Embellishment of City .4 :20.
8 BISHOP SEVERUS. Compensation for damage by troops .4 :20.
9 FAUSTUS. Allowance to retired charioteer .4 :20.
10 SPECIOSUS. Abduction of Agapita .5 :25.
11 PROVINUS (PROBINUS?). Gift unduly obtained from Agapita .9 :45.
12 THE COUNT OF SILIQUATARII, & HARBOUR MASTER (OF PORTUS?). Prohibition of export of lard .5 :25.
13 FRUINARITH. Dishonest conduct of Venantius .5 :25.
14 SYMMACHUS. Romulus parricide .8 :40.
15 VENANTIUS. Appointment as Comes Domesticorum .5 :25.
16 SENATE. Same subject. Panegyric on Liberius, father of Venantius 1.6 1:20.
17 POSSESSORS, DEFENSORS, & CURIALS OF TRIDENTUM (TRIENT). Immunity from Tertiae enjoyed by lands granted by King .4 :20.
18 BISHOP GUDILA. Ecclesiastics as Curiales .6 :30.
19 GOTHS & ROMANS, & KEEPERS OF HARBOURS & MOUNTAIN FORTRESSES. Domestic treachery & murder .6 :30.
20 UNILIGIS (or WILIGIS). Order for provision ships .3 :15.
21 JOANNES. Drainage-concession too timidly acted upon .6 :30.
22 FESTUS. Ecdicius to be buried by his sons .4 :20.
23 AMPELIUS, DESPOTIUS, & THEODULUS. Protection for owners of potteries .3 :15.
24 SENATE. Arrears of taxation due from Senators .8 :40.
25 SENATE. AN EDICT. Evasion of taxes by rich .8 :40.
26 FAUSTUS. Regulations for corn-traffic .7 :35.
27 JEWS LIVING IN GENOA. Rebuilding of Synagogue .5 :25.
28 STEPHANUS. Honours bestowed on retirement .5 :25.
29 ADILA. Protection to dependents of Church .5 :25.
30 FAUSTUS. Privileges granted to Church of Milan .5 :25.
31 DROMONARII [ROWERS IN EXPRESS-BOATS]. State Galleys on Po .5 :25.
32 SENATE. Drainage of marshes of Decennonium .5 :25.
33 DECIUS. Same subject .5 :25.
34 ARTEMIDORUS. Embezzlement of City building funds .6 :30.
35 TANCILA. Theft of statue at Como .6 0.
36 EDICT. Same subject .3 :15.
37 TO FAUSTUS. Largesse to citizens of Spoleto .3 :15.
38 " " Immunity from taxation .4 :20.
39 ALOISIUS. Hot springs of Aponum 1.5 1:15.
40 BOETIUS. Harper for King of Franks 1.9 1:35.
41 LUDUIN [CLOVIS]. Victories over Alamanni .9 :45.
3 For Theodoric 53 34.4 28:40.
1 TO ALARIC. Dissuades from war with Franks .6 :30.
2 GUNDIBAD. Dissuades from war .5 :25.
3 THE KINGS OF HERULI, WARNI (GUARNI), & THURINGIANS. Attempt to form a Teutonic coalition .8 :40.
4 LUDUIN (LUDWIG, or CLOVIS). To desist from war on Alaric 1.2 1.
5 IMPORTUNUS. Promotion to Patriciate .5 :25.
6 SENATE. Same subject .9 :45.
7 JANUARIUS. Reproof for alleged extortion .5 :25.
8 VENANTIUS. Remissness in collection of public revenue .6 :30.
9 POSSESSORES, DEFENSORES, & CURIALES OF AESTUNAE. Marbles for Ravenna .4 :20.
10 FESTUS. Same subject .2 :10.
11 ARGOLICUS. Appointment to Praefecture of City .4 :20.
12 SENATE. Same subject .6 :30.
13 SUNHIVAD. Appointment as Governor of Samnium .3 :15.
14 BISHOP AURIGENES. Accusations against servants of a Bishop .3 :15.
15 THEODAHAD. Disposal of contumacious person .3 :15.
16 GEMELLUS. Appointment as Governor of Gaulish Provinces .5 :25.
17 GAULISH PROVINCIALS. Proclamation .8 :40.
18 GEMELLUS. Re-patriation of Magnus .4 :20.
19 DANIEL. Supply of marble sarcophagi .6 :30.
20 GRIMODA & FERROCINCTUS. Oppression of Castorius by Faustus .7 :35.
21 FAUSTUS. Disgrace & temporary exile .3 :15.
22 ARTEMIDORUS. Invitation to King's presence .4 :20.
23 COLOSSAEUS. Appointment as Governor of Pannonia .6 :30.
24 BARBARIANS & ROMANS SETTLED IN PANNONIA. Same subject .7 :35.
25 SIMEON. Tax-collecting & iron-mining in Dalmatia .6 :30.
26 SUN. Simeon's journey to Dalmatia .2 :10.
27 JOANNES. Protection against Praetorian Praefect .4 :20.
28 CASSIODORUS (SENIOR). Invitation to Court .4 :20.
29 ARGOLICUS. Repair of granaries in Rome .6 :30.
30 " Repair of Cloacae " " .6 :30.
31 SENATE. Conservation of aqueducts & temples in Rome 1.2 1.
32 GEMELLUS. Remission of taxes to citizens of Arles .5 :25.
33 ARGOLICUS. Promotion of Armentarius & Superbus .4 :20.
34 INHABITANTS OF MASSILIA. Appointment of Governor .4 :20.
35 ROMULUS. Gifts not to be revoked 1 :50.
36 ARIGERN. Complaints against Venantius .5 :25.
37 BISHOP PETER. Alleged injustice .6 :30.
38 WANDIL [VUANDIL]. Gothic troops not to molest citizens .4 :20.
39 FELIX. Largesse to charioteers of Milan .4 :20.
40 PROVINCIALS SETTLED IN GAUL. Exemption from taxation .5 :25.
41 GEMELLUS. Corn for garrisons on Durance .4 :20.
42 PROVINCIALS IN GAUL. Exemption from military contributions .4 :20.
43 UNIGIS. Fugitive slaves to be restored to owners .8 :40.
44 LANDOWNERS (POSSESSORES) OF ARLES. Repair of walls, &c. .5 :25.
45 ARIGERN. Dispute between Roman Church & Samaritans .5 :25.
46 ADEODATUS. Further charges against Venantius 1.1 :55.
47 FAUSTUS. Banishment of Jovinus to Vulcanian Islands .9 :45.
48 GOTHS & ROMANS LIVING NEAR FORT VERRUCA. Fortification 2.3 1:55.
49 POSSESSORES, DEFENSORES, & CURIALES OF CATANA. Repair of walls .6 :30.
50 PROVINCIALS OF NORICUM. Alamanni & Noricans to exchange cattle .5 :25.
51 FAUSTUS. Stipend of charioteer. Description of Circus 4.2 3:30.
52 CONSULARIS. Roman land surveying 1.6 1:20.
53 APRONIANUS. Water-finders 1.2 1.
4 For Theorodic 51 28.9 24:05.
1 TO KING OF THURINGIANS. Marriage with Theodoric's niece 1.1 :55.
2 KING OF HERULI. Adoption as son .9 :45.
3 SENARIUS. Appointment as Comes Patrimonii .6 :30.
4 SENATE. Same subject .4 :20.
5 AMABILIS. Supply of provisions to Gaulish Provinces .6 :30.
6 SYMMACHUS. Sons of Valerian to be detained in Rome .7 :35.
7 SENARIUS. Losses by shipwreck to be refunded .8 :40.
8 POSSESSORES & CURIALES OF FORUM LIVII (FORLI). Transport of timber to Alsuanum .3 :15.
9 OSUIN. '_Tuitio regii nominis_' .3 :15.
10 JOANNES. Repression of lawless custom of Pignoratio 1.2 1.
11 SENARIUS. Dispute between Possessores & Curiales .2 :10.
12 MARABAD & GEMELLUS. Complaint of Archotamia .6 :30.
13 SENARIUS. Supplies for Colossaeus & suite .5 :25.
14 GESILA. Evasion of land-tax by Goths .8 :40.
15 BENENATUS. New rowers, & their qualifications .5 :25.
16 SENATE. Arigern entrusted with charge of City of Rome .5 :25.
17 IDA. Church possessions to be restored .4 :20.
18 ANNAS. Enquiry concerning a priestly Ghoul .5 :25.
19 GEMELLUS. Corn, wine, & oil to be exempt from Siliquaticum .5 :25.
20 GEBERICH. Church land to be restored .5 :25.
21 GEMELLUS. Promptness & integrity required .3 :15.
22 ARGOLICUS. } .6 :30.
23 ARIGERN. } Accusation of magic against Roman Senators .3 :15.
24 ELPIDIUS. Architectural restoration at Spoleto .4 :20.
25 ARGOLICUS. Petrus to become Senator .4 :20.
26 CITIZENS OF MARSEILLES. Remission of taxes .3 :15.
27 TEZUTZAT. } 0 0.
28 DUDA. } Petrus assaulted by his Defensor .8 :40.
29 ARGOLICUS. Official tardiness rebuked .4 :20.
30 ALBINUS. Erection of workshops near Roman Forum .6 :30.
31 AEMILIANUS. Aqueduct to be promptly finished .4 :20.
32 DUDA. Crown rights to be asserted with moderation .8 :40.
33 JEWS OF GENOA. Their privileges confirmed .5 :25.
34 DUDA. Reclamation of buried treasure .7 :35.
35 REPRESENTATIVES (ACTORES) OF ALBINUS. Extravagant minor .5 :25.
36 FAUSTUS. Remission of taxes for Provincials .7 :35.
37 THEODAGUNDA. To do justice to Renatus .6 :30.
38 FAUSTUS. Taxes to be reduced .5 :25.
39 THEODAHAD. His encroachments .9 :45.
40 REPRESENTATIVES (ACTORES) OF PROBINUS. affair of Agapita .7 :35.
41 JOANNES. Unjust judgment reversed .7 :35.
42 ARGOLICUS. Property to be restored to sons of Volusian .8 :40.
43 SENATE. Punishment of incendiaries of Jewish Synagogue 1.1 :55.
44 ANTONIUS. To do justice to Stephanus .6 :30.
45 COMITES, DEFENSORES, & CURIALES OF TICINUM (PAVIA). Heruli to be forwarded on their way to Ravenna .4 :20.
46 MARABAD. Case of Liberius' wife to be reheard .3 :15.
47 GUDISAL. Abuses of Cursus Publicus 1.4 1:10.
48 EUSEBIUS. His honourable retirement .5 :25.
49 PROVINCIALS & LONG-HAIRED MEN, DEFENSORES AND CURIALES RESIDING IN SUAVIA. Appointment of Governor, &c. .7 :35.
50 FAUSTUS. Campanian taxes remitted. Eruption of Vesuvius 1.8 1:30.
51 SYMMACHUS. Restoration of Theatre of Pompey .9 :45.
5 For Theodoric 44 29.5 24:35.
1 TO KING OF VANDALS. Thanking for presents .6 :30.
2 THE HAESTI. Their present of amber 1 :50.
3 HONORATUS, Missing 0 0.
4 SENATE. Promotion to Quaestorship, & co. 2.2 1:50.
5 MANNILA. Abuses of Cursus Publicus .6 :30.
6 STABULARIUS., Missing 0 0.
7 JOANNES. } Default in payments to Treasury 1.1 :55.
8 ANASTASIUS. Transport of marbles to Ravenna .4 :20.
9 POSSESSORES OF FELTRIA. New city to be built .6 :30.
10 VERANUS. } .8 :40.
11 GEPIDAE. } Payment on march to Gaul .8 :40.
12 THEODAHAD. His avarice & injustice .3 :15.
13 EUTROPIUS & ACRETIUS. Commissariat 1.4 1:10.
14 SEVERI(A)NUS. Financial abuses in Suavia .1 :05.
15 POSSESSORES IN SUAVIA. Same subject .6 :30.
16 ABUNDANTIUS. Formation of navy 1 :50.
17 Same subject 1.1 :55.
18 UVILIAS [WILLIAS? Missing 0 0.
19 GUDINAND Missing 0 0.
20 AVILF .7 :35.
21 CAPUANUS Missing. 0 0.
22 SENATE. } Appointment as Rector Decuriarum 2.1 1:45.
23 ABUNDANTIUS. Archery drill .3 :15.
24 EPIPHANIUS. Property of intestate claimed for State .7 :35.
25 BACAUDA. Appointment as Tribunus Voluptatum .6 :30.
26 GOTHS SETTLED IN PICENUM & SAMNIUM. Summons to the royal presence .5 :25.
27 GUDUIM. same .4 :20.
28 CARINUS. Invitation to Court .2 :10.
29 NEUDES. Blind Gothic warrior enslaved .6 :30.
30 GUDUI[M]. Servile tasks imposed on free Goths .4 :20.
31 DECORATUS. Arrears of Siliquaticum to be enforced .4 :20.
32 BRANDILA. Assault of his wife on Regina .6 :30.
33 WILITANCH. Adulterous connection between Brandila and Regina .8 :40.
34 ABUNDANTIUS. Frontosus compared to chameleon 1.3 1:05.
35 LUVIRIT & AMPELIUS. Punishment of fraudulent shipowners .6 :30.
36 STARCEDIUS. Honourable discharge .4 :20.
37 JEWS OF MILAN. Rights of Synagogue not to be invaded .7 :35.
38 ALL CULTIVATORS. Shrubs obstructing aqueduct of Ravenna .6 :30.
39 AMPELIUS & LIVERIA. Abuses in administration of Spanish government 2 1:40.
40 CYPRIAN Missing 0 0.
41 SENATE. } Promotion to Comitiva Sacrarum Largitionum 1.9 1:35.
42 MAXIMUS. Rewards to performers in Amphitheatre 1.3 1:05.
43 TRANSMUND [THRASAMUND]. Complains of protection given to Gesalic .8 :40.
44 TRANSMUND [THRASAMUND]. Reconciliation .9 :45.
6 Formulae 25 25.1 20:55.
1 CONSULSHIP 2 1:40.
2 PATRICIATE .5 :25.
3 PRAETORIAN PRAEFECTURE 3.4 2:50.
4 PRAEFECTURE OF CITY 1.3 1:05.
5 QUAESTORSHIP 1.6 1:20.
6 MAGISTERIAL DIGNITY, & ITS EXCELLENCY (MAGISTRATUS OFFICIORUM) 1.5 1:15.
7 OFFICE OF COMES SACRARUM LARGITIONUM 1 :50.
8 PRIVATARUM, & ITS EXCELLENCY 1 :50.
9 COUNT OF PATRIMONY, & ITS EXCELLENCY 1.4 1:10.
10 FOR PROMOTION AS PROCERES PER CODICILLOS VACANTES .7 :35.
11 CONFERRING RANK OF AN ILLUSTRIS & TITLE OF COMES DOMESTICORUM, WITHOUT OFFICE .7 :35.
12 BESTOWAL OF COUNTSHIP OF FIRST ORDER, WITHOUT OFFICE .7 :35.
13 BESTOWING HONORARY RANK OF MASTER OF BUREAU AND COUNT OF FIRST ORDER ON AN OFFICER OF COURTS IN ACTIVE SERVICE 1.2 1.
14 BESTOWING RANK AS A SENATOR .6 :30.
15 OF VICARIUS OF CITY OF ROME .9 :45.
16 NOTARIES .8 :40.
17 REFERENDARII .9 :45.
18 PRAEFECTUS ANNONAE, & HIS EXCELLENCY 1 :50.
19 COUNT OF CHIEF PHYSICIANS 1 :50.
20 OFFICE OF A CONSULAR, & ITS EXCELLENCY .6 :30.
21 GOVERNOR (RECTOR) OF A PROVINCE .9 :45.
22 COUNT OF CITY OF SYRACUSE .7 :35.
23 COUNT OF NAPLES .9 :45.
24 TO GENTLEMEN-FARMERS & COMMON COUNCILMEN OF THE CITY OF NAPLES .4 :20.
25 'DE COMITIVA PRINCIPIS MILITUM'(?) .4 :20.
7 Formulae 47 27.9 23:15.
1 COUNT OF A PROVINCE .8 :40.
2 PRAESES .9 :45.
3 COUNT OF GOTHS IN SEVERAL PROVINCES 1.8 1:30.
4 DUKE OF RAETIA .7 :35.
5 PALACE ARCHITECT 1.2 1.
6 COUNT OF AQUEDUCTS 2.5 2:05.
7 PRAEFECT OF WATCH OF CITY OF ROME 1.2 1.
8 RAVENNA .3 :15.
9 COUNT OF PORTUS .7 :35.
10 TRIBUNUS VOLUPTATUM .8 :40.
11 DEFENSOR OF ANY CITY .6 :30.
12 CURATOR OF A CITY .5 :25.
13 COUNT OF ROME 1.2 1.
14 RAVENNA .6 :30.
15 ADDRESSED TO PRAEFECT OF CITY ON APPOINTMENT OF AN ARCHITECT 1 :50.
16 COUNT OF ISLANDS OF CURRITANA & CELSINA .5 :25.
17 PRESIDENT OF LIME-KILNS .6 :30.
18 ARMOURERS .4 :20.
19 TO PRAETORIAN PRAEFECT CONCERNING ARMOURERS .3 :15.
20 SAME .6 :30.
21 RELATING TO COLLECTION OF BINA & TERNA Missing 0 0.
22 EXHORTATION ADDRESSED TO TWO SCRINIARII .4 :20.
23 VICARIUS OF PORTUS .3 :15.
24 PRINCEPS OF DALMATIA .5 :25.
25 RECOMMENDING PRINCIPES TO COMES .6 :30.
26 COUNTSHIP OF SECOND RANK IN DIVERS CITIES .6 :30.
27 TO DIGNIFIED CULTIVATORS & CURIALES .2 :10.
28 ANNOUNCING APPOINTMENT OF A COMES TO CHIEF OF HIS STAFF .4 :20.
29 CONCERNING GUARD AT GATES OF A CITY .4 :20.
30 TRIBUNATE IN PROVINCES .3 :15.
31 PRINCEPS OF CITY OF ROME .5 :25.
32 MASTER OF MINT .7 :35.
33 RESPECTING AMBASSADORS OF VARIOUS NATIONS .3 :15.
34 SUMMONS TO KING'S COURT (UNSOLICITED) .3 :15.
35 SUMMONS TO COURT (SOLICITED) .3 :15.
36 GRANTING TEMPORARY LEAVE OF ABSENCE .4 :20.
37 CONFERRING RANK OF A SPECTABILIS .3 :15.
38 CLARISSIMUS .3 :15.
39 BESTOWING 'POLICE PROTECTION' .7 :35.
40 FOR CONFIRMATION OF MARRIAGE & LEGITIMATION OF OFFSPRING .5 :25.
41 CONFERRING RIGHTS OF FULL AGE .8 :40.
42 EDICT TO QUAESTOR, ORDERING PERSON WHO ASKS FOR PROTECTION OF SAJO TO GIVE BAIL 1 :50.
43 APPROVING APPOINTMENT OF A CLERK IN RECORD-OFFICE .2 :10.
44 GRANT OF PUBLIC PROPERTY ON CONDITION OF IMPROVEMENT .5 :25.
45 REMISSION OF TAXES WHERE TAXPAYER HAS ONLY ONE HOUSE, TOO HEAVILY ASSESSED .8 :40.
46 LEGITIMATING MARRIAGE WITH A FIRST COUSIN .6 :30.
47 TO PRAETORIAN PRAEFECT, DIRECTING SALE OF PROPERTY OF A CURIALIS 1 :50.
1 EMPEROR JUSTIN. Announcement of Athalaric's accession .9 :45.
2 SENATE. Same subject 1.3 1:05.
3 ROMAN PEOPLE. Same subject 1.1 :55.
4 ROMANS SETTLED IN ITALY & DALMATIAS. Same subject .4 :20.
5 GOTHS SETTLED IN ITALY. Same subject .8 :40.
6 LIBERIUS, GOVERNOR OF GAUL. " " .4 :20.
7 PROVINCIALS SETTLED IN GAUL. Same subject .5 :25.
8 BISHOP VICTORINUS. Same subject .5 :25.
9 TULUM. Raised to Patriciate. His praises 1.9 1:35.
10 SENATE. Same subject 2 1:40.
11 TULUM'S ADDRESS TO SENATE. Elevation to Patriciate .7 :35.
12 TO ARATOR. Promotion to Count of Domestics 1 :50.
13 AMBROSIUS. Appointment to Quaestorship .9 :45.
14 SENATE. Same subject .8 :40.
15 " Election of Pope Felix III (or IV) 1.4 1:10.
16 OPILIO. Appointment as Count of Sacred Largesses 2.6 2:10.
17 SENATE. Same subject 1.2 1.
18 FELIX. Promotion to Quaestorship .8 :40.
19 SENATE. Same subject .9 :45.
20 ALBIENUS. Appointment as Praetorian Praefect .9 :45.
21 CYPRIAN Missing 0 0.
22 SENATE. } Elevation to Patriciate 1.3 1:05.
23 BERGANTINUS. Gifts to Theodahad .7 :35.
24 CLERGY OF ROMAN CHURCH. Ecclesiastical immunities 1.9 1:35.
25 JOANNES. Confirmation of Tulum's gift of property 2 1:40.
26 INHABITANTS OF REATE & NURSIA. To obey their Prior .7 :35.
27 DUMERIT & FLORENTINUS. To suppress robbery at Faventia .5 :25.
28 CUNIGAST. Enforced slavery of Possessores (or Coloni?) .8 :40.
29 DIGNIFIED CULTIVATORS & CURIALS OF PARMA. Necessity for sanitary measures .5 :25.
30 GENESIUS. Same subject .8 :40.
31 SEVERUS. Dissuasions from a country life, & praises of Bruttii 2.3 1:55.
32 " Fountain of Arethusa 1.3 1:05.
33 " Feast of St. Cyprian 2.2 1:50.
9 For Athalaric 25 30.4 25:20.
1 HILDERIC. Murder of Amalafrida 1 :50.
2 EDICT. Oppression of Curiales 1.9 1:35.
3 BERGANTINUS. Gold-mining in Italy 1.1 1:05.
4 ABUNDANTIUS. Curiales to become Possessores 1 :50.
5 CERTAIN BISHOPS & FUNCTIONARIES. Forestalling & regrating prohibited .9 :45.
6 A CERTAIN PRIMISCRINIUS. Leave to visit Baiae 1 :50.
7 REPARATUS. Appointment to Praefecture of City 1 :50.
8 OSUIN (or OSUM). Promotion to Governorship of Dalmatia & Savia .5 :25.
9 GOTHS & ROMANS IN DALMATIA & SAVIA. Same subject .7 :35.
10 PROVINCIALS OF SYRACUSE. Remission of Augmentum 1.1 :55.
11 GILDIAS. {Oppression by King's} Missing 0 0.
12 VICTOR & WITIGISCLUS (or WIGISICLA). { officers rebuked } .6 :30.
13 WILLIAS. Increase of emoluments of Domestici .7 :35.
14 GILDIAS. Charge of oppression 2.7 2:15.
15 POPE JOHN II. Against Simony at Papal elections 1.6 1:20.
16 SALVANTIUS. Same subject .3 :15.
17 Release of two Roman citizens 1.3 1:05.
18 EDICT. Offences against Civilitas 3.9 3:15.
19 SENATE. Promulgation of Edict .7 :35.
20 JUDGES OF PROVINCES. Same subject .4 :20.
21 SENATE. Increase of Grammarians' salaries 1.6 1:20.
22 PAULINUS. Appointment as Consul .6 :30.
23 SENATE. Same subject .9 :45.
24 SENATOR [CASSIODORUS HIMSELF]. Appointment as Praetorian Praefect, &c. 3.7 3:05.
25 SENATE. Eulogy of Cassiodorus on his appointment. His Gothic History. His official career. His military services. His religious character 412-413 2.3 1:55.
1 QUEEN AMALASUENTHA TO EMPEROR JUSTINIAN. Association of Theodahad in Sovereignty .7 :35.
2 KING THEODAHAD TO EMPEROR JUSTINIAN. Same subject .9 :45.
3 AMALASUENTHA TO SENATE. Same. Praises of Theodahad 2.4 2.
4 THEODAHAD TO SENATE. Same. Praises of Amalasuentha 3.1 2:45.
5 " HIS MAN THEODOSIUS. Followers of new King to live justly .7 :35.
6 " PATRICIUS. Appointment to Quaestorship .8 :40.
7 " SENATE. Same subject .8 :40.
8 AMALASUENTHA TO JUSTINIAN. Acknowledging present of marbles .4 :20.
9 THEODAHAD TO JUSTINIAN. Same subject .2 :10.
10 AMALASUENTHA TO THEODORA. Salutation .5 :25.
11 THEODAHAD TO MAXIMUS. Appointment to office of Primicerius 1 :50.
12 " SENATE. Same subject .7 :35.
13 " Summons to Ravenna. Suspicions of Senators 1.2 1.
14 " ROMAN PEOPLE. Dissensions between citizens of Rome & Gothic troops 1.4 1:10.
15 EMPEROR JUSTINIAN. Letter of introduction for Ecclesiastic .4 :20.
16 SENATE. Assurances of good-will .9 :45.
17 THE ROMAN PEOPLE. Same subject .6 :30.
18 SENATE. Gothic garrison for Rome 1.2 1.
19 JUSTINIAN. Embassy of Peter 1.2 1.
20 QUEEN GUDELINA TO THEODORA, AUGUSTA. Embassy of Rusticus 1.3 1:05.
21 Soliciting friendship .4 :20.
22 THEODAHAD TO JUSTINIAN. Entreaties for peace .9 :45.
23 GUDELINA TO THEODORA. Same subject .9 :45.
24 JUSTINIAN. Same subject .2 :10.
25 THEODAHAD TO JUSTINIAN. Same subject .6 :30.
26 Monastery too heavily taxed 1 :50.
27 SENATOR. Corn distributions in Liguria & Venetia .9 :45.
28 Grant of monopolies 1.2 1.
29 WINUSIAD. Old soldier gets leave to visit baths of Bormio 1.7 1:25.
30 HONORIUS. Brazen elephants in Via Sacra. Natural history of elephant 2 1:40.
31 KING WITIGIS TO ALL GOTHS. On his elevation 2.1 1:45.
32 JUSTINIAN. Overtures for peace 1.8 1:30.
33 MASTER OF OFFICES (at Constantinople). Sending of embassy 1 :50.
34 HIS BISHOPS. Same subject .5 :25.
35 PRAEFECT OF THESSALONICA. Same subject .2 :10.
11 As Praefectus Praefectus, 1 for Senate
40 37.3 31:05.
Preface 2.6 2:10.
1 TO SENATE. On his promotion to Praefecture. Praises of Amalasuentha. Comparison to Placidia. Relations with East. Expedition against Franks. League with Burgundians. Virtues of Amal Kings 6.4 5:20.
2  POPE JOHN. Salutations .9 :45.
3 DIVERS BISHOPS. same 1.3 1:05.
4 AMBROSIUS (HIS DEPUTY). Functions of Praefect's Deputy 1.2 1.
5 SAME. Grain distributions for Rome 1.4 1:10.
6 JOANNES. Functions of Cancellarius 1.3 1:05.
7 JUDGES OF PROVINCES. Duties of tax-collectors O 1.6 1:20.
8 EDICT PUBLISHED THROUGH PROVINCES. Announcement of Cassiodorus' principles of administration 2.3 1:55.
9 TO JUDGES OF PROVINCES. Exhortation to govern in conformity with Edict 1.5 1:15.
10 BEATUS. Davus invalided to Mons Lactarius. milk-cure for consumption 1.4 1:10.
11 EDICT. Concerning prices to be maintained at Ravenna .6 :30.
12 Concerning prices along Flaminian Way .6 :30.
13 SENATE TO EMPEROR JUSTINIAN. Supplications of the Senate 2.3 1:55.
14 GAUDIOSUS. Praises of Como. Relief of its inhabitants 1.4 1:10.
15 LIGURIANS. Relief of their necessities .9 :45.
16 SAME. Oppressions practised on them to be remedied .7 :35.
17 PRINCEPS(?). Promotions in Official Staff of Praetorian Praefect .6 :30.
18 VARIOUS promotions .2 :10.
19 VARIOUS promotions .1 :05.
20 VARIOUS promotions .2 :10.
21 VARIOUS promotions .2 :10.
22 VARIOUS promotions .1 :05.
23 VARIOUS promotions .2 :10.
24 VARIOUS promotions .1 :05.
25 VARIOUS promotions .1 :05.
26 VARIOUS promotions .1 :05.
27 VARIOUS promotions .2 :10.
28 VARIOUS promotions .1 :05.
29 VARIOUS promotions .2 :10.
30 VARIOUS promotions .2 :10.
31 VARIOUS promotions .2 :10.
32 VARIOUS promotions .1 :05.
33 VARIOUS promotions .2 :10.
34 VARIOUS promotions .2 :10.
35 VARIOUS promotions .7 :35.
36 ANAT(H)OLIUS. Retirement of a Cornicularius on superannuation allowance justified on astronomical grounds 1.6 1:20.
37 LUCINUS. Payment of retiring Primiscrinius .8 :40.
38 JOANNES. Praises of paper 1.3 1:05.
39 VITALIAN. Payment of commuted cattle-tax 1.4 1:10.
40 INDULGENCE [TO PRISONERS ON SOME GREAT FESTIVAL OF THE CHURCH, PROBABLY EASTER]. General Amnesty 1.9 1:35.
1 VARIOUS CANCELLARII OF PROVINCES. General instructions 1.2 1.
2 ALL JUDGES OF PROVINCES. General instructions to Provincial Governors 1.6 1:20.
3 SAJONES ASSIGNED TO CANCELLARII. General instructions 1.1 :55.
4 CANONICARIUS OF VENETIAE. Praise of _Acinaticium 2 1:40.
5 VALERIAN. Measures for relief of Lucania & Bruttii 2.2 1:50.
6 ALL SUBORDINATE GOVERNORS OF PRAEFECTURE. General instructions .7 :35.
7 TAX-COLLECTOR OF VENETIAN PROVINCE. Remission of taxes on account of invasion by Suevi .9 :45.
8 CONSULARIS OF PROVINCE OF LIGURIA. Permission to pay taxes direct to Royal Treasury .8 :40.
9 PASCHASIUS. Claim of an African to succeed to estate of intestate countryman 1.6 1:20.
10 DIVERS CANCELLARII. Taxes to be punctually enforced .8 :40.
11 PETER, DISTRIBUTOR OF RELISHES. Their due distribution 1.1 :55.
12 ANASTASIUS. Praise of cheese & wine of Bruttii 1.2 1.
13 EDICT. Frauds committed by revenue-officers on Churches 1.2 1.
14 ANASTASIUS. Plea for gentle treatment of citizens of Rhegium 1.6 1:20.
15 MAXIMUS. Praises of author's birthplace, Scyllacium 3.2 2:40.
16 REVENUE OFFICER. Payment of Trina Illatio .9 :45.
17 JOHN, SILIQUATARIUS OF RAVENNA. Defence of city .9 :45.
18 CONSTANTIAN. Repair of Flaminian Way 1.3 1:05.
19 MAXIMUS. Bridge of boats across Tiber 1 :50.
20 THOMAS & PETER. Sacred vessels mortgaged by Pope Agapetus to be restored to Papal See 1.3 1:05.
21 DEUSDEDIT. Duties of a Scribe 1.5 1:15.
22 PROVINCIALS OF ISTRIA. Requisition from Province of Istria 1.9 1:35.
23 LAURENTIUS. Same subject .7 :35.
24 TRIBUNES OF MARITIME POPULATION. First historical notice of Venice 2.7 2:15.
25 AMBROSIUS, HIS DEPUTY. Famine in Italy 2.1 1:45.
26 PAULUS. Remission of taxes in consequence of famine .9 :45.
27 DATIUS. Relief of famine-stricken citizens of Ticinum, &c. 2.3 1:55.
28 EDICT [ADDRESSED TO LIGURIANS]. Relief of inhabitants 3.9 3:15.
     
bede history of england
1 Situation of Britain & Ireland, & of their ancient inhabitants 5.1 4:15.
2 How Caius Julius Caesar was first Roman that came into Britain 1.9 1:35.
3 How Claudius, second of Romans who came into Britain, brought islands Orcades into subjection to Roman empire; & Vespasian, sent by him, reduced Isle of Wight under the dominion of Romans 1.4 1:10.
4 How Lucius, king of Britain, writing to Pope Eleutherus, desired to be made a Christian .5 :25.
5 How Emperor Severus divided from rest by a rampart that part of Britain which had been recovered 1 :50.
6 reign of Diocletian, & how he persecuted the Christians 1.2 1.
7 Passion of St. Alban & his companions, who at that time shed their blood for our Lord 5.5 4:35.
8 How, when persecution ceased, Church in Britain enjoyed peace till time of Arian heresy 1.1 :55.
9 How during reign of Gratian, Maximus, being created Emperor in Britain, returned into Gaul with a mighty army .9 :45.
10 How, in reign of Arcadius, Pelagius, a Briton, insolently impugned Grace of God .8 :40.
11 How during reign of Honorius, Gratian & Constantine were created tyrants in Britain; & soon after former was slain in Britain, & latter in Gaul 1.3 1:05.
12 How Britons, being ravaged by Scots & Picts, sought succour from Romans, who coming a second time, built a wall across island; but when this was broken down at once by the aforesaid enemies, they were reduced to greater distress than before 4.1 3:25.
13 How in reign of Theodosius younger, in whose time Palladius was sent to Scots that believed in Christ, Britons begging assistance of Ætius, consul, could not obtain it. 446 1.2 1.
14 How Britons, compelled by great famine, drove the barbarians out of their territories; & soon after there ensued, along with abundance of corn, decay of morals, pestilence, & downfall of nation 1.8 1:30.
15 How Angles, being invited into Britain, at first drove off enemy; but not long after, making a league with them, turned their weapons against their allies 3 2:30.
16 How Britons obtained their first victory over the Angles, under command of Ambrosius, a Roman .7 :35.
17 How Germanus Bishop, sailing into Britain with Lupus, first quelled tempest of sea, & afterwards that of the Pelagians, by Divine power. 429 3.4 2:50.
18 How some holy man gave sight to blind daughter of a tribune, & then coming to St. Alban, there received of his relics, & left other relics of blessed Apostles & other martyrs. 429 1.6 1:20.
19 How same holy man, being detained there by sickness, by his prayers quenched a fire that had broken out among houses, and was himself cured of his infirmity by a vision. 429 1.5 1:15.
20 How same Bishops brought help from Heaven to Britons in a battle, & then returned home. 430 2.4 2.
21 How, when Pelagian heresy began to spring up afresh, Germanus, returning to Britain with Severus, first restored bodily strength to a lame youth, then spiritual health to people of God, having condemned or converted Heretics. 447 2.4 2.
22 How Britons, being for a time at rest from foreign invasions, wore themselves out by civil wars, & at same time gave themselves up to more heinous crimes .9 :45.
23 How holy Pope Gregory sent Augustine, with other monks, to preach to English nation, & encouraged them by a letter of exhortation, not to desist from their labour. 596 2.1 1:45.
24 How he wrote to bishop of Arles to entertain them. 596 1.2 1.
25 How Augustine, coming into Britain, first preached in the Isle of Thanet to King of Kent, & having obtained licence from him, went into Kent, in order to preach therein. 597 2.8 2:20.
26 How St. Augustine in Kent followed doctrine & manner of life of primitive Church, & settled his episcopal see in the royal city. 597 1.6 1:20.
27 How St. Augustine, being made a bishop, sent to acquaint Pope Gregory with what had been done in Britain, & asked & received replies, of which he stood in need. 597-601 20.7 17:15.
28 How Pope Gregory wrote to bishop of Arles to help Augustine in work of God. 601 1.2 1.
29 How same Pope sent to Augustine Pall & a letter, along with several ministers of Word. 601 2.6 2:10.
30 A copy of letter which Pope Gregory sent to Abbot Mellitus, then going into Britain. 601 2.3 1:55.
31 How Pope Gregory, by letter, exhorted Augustine not to glory in his miracles. 601 1.8 1:30.
32 How Pope Gregory sent letters & gifts to King Ethelbert. 601 3.7 3:05.
33 How Augustine repaired church of our Saviour, and built monastery of blessed Peter Apostle; & concerning Peter first abbot of same 1.2 1.
34 How Ethelfrid, king of Northumbrians, having vanquished nations of Scots, expelled them from territories of English. 603 1.2 1.
1 death of blessed Pope Gregory. 604 10.6 8:50.
2 How Augustine admonished bishops of Britons on behalf of Catholic peace, & to that end wrought a heavenly miracle in their presence; & of vengeance that pursued them for their contempt. _Circ._ 603 5.3 4:25.
3 How St. Augustine made Mellitus & Justus bishops; & of his death. 604 1.9 1:35.
4 How Laurentius & his bishops admonished Scots to observe unity of Holy Church, particularly in keeping of Easter; & how Mellitus went to Rome 3.2 2:40.
5 How, after death of kings Ethelbert & Sabert, their successors restored idolatry; for which reason, both Mellitus and Justus departed out of Britain. 616 4.3 3:25.
6 How Laurentius, being reproved by Apostle Peter, converted King Eadbald to Christ; & how king soon recalled Mellitus & Justus to preach Word. 617-618 1.9 1:35.
7 How Bishop Mellitus by prayer quenched a fire in his city. 619 2 1:40.
8 How Pope Boniface sent Pall & a letter to Justus, successor to Mellitus. 624 2.5 2:05.
9 reign of King Edwin, & how Paulinus, coming to preach Gospel, first converted his daughter & others to the mysteries of faith of Christ. 625-626 4.6 3:50.
10 How Pope Boniface, by letter, exhorted same king to embrace faith. _Circ._ 625 4.8 4.
11 How Pope Boniface advised king’s consort to use her best endeavours for his salvation. _Circ._ 625 3.7 3:05.
12 How Edwin was persuaded to believe by a vision which he had once seen when he was in exile. _Circ._ 616 6 5.
13 Council he held with his chief men concerning their reception of faith of Christ, & how high priest profaned his own altars. 627 3.4 2:50.
14 How King Edwin & his nation became Christians; & where Paulinus baptized them. 627 2.5 2:05.
15 How province of East Angles received faith of Christ. 627-628 1.8 1:30.
16 How Paulinus preached in province of Lindsey; & of the character of reign of Edwin. _Circ._ 628 2 1:40.
17 How Edwin received letters of exhortation from Pope Honorius, who also sent pall to Paulinus. 634 2.2 1:50.
18 How Honorius, who succeeded Justus in bishopric of Canterbury, received pall & letters from Pope Honorius. 634 2.7 2:15.
19 How aforesaid Honorius first, & afterwards John, wrote1 letters to nation of Scots, concerning observance of Easter, & Pelagian heresy. 640 2.7 2:15.
20 How Edwin being slain, Paulinus returned into Kent, & had bishopric of Rochester conferred upon him. 633 3.2 2:40.
3 Book 3 0 0 0.
1 How King Edwin’s next successors lost both faith of their nation & kingdom; but most Christian King Oswald retrieved both. 633 2 1:40.
2 How, among innumerable other miracles of healing wrought by wood of cross, which King Oswald, being ready to engage against barbarians, erected, a certain man had his injured arm healed. 634 3.1 2:35.
3 How same king Oswald, asking a bishop of Scottish nation, had Aidan sent him, & granted him an episcopal see in the Isle of Lindisfarne. 635 2.4 2.
4 When nation of Picts received faith of Christ. 565 3.1 2:35.
5 life of Bishop Aidan. 635 3.1 2:35.
6 King Oswald’s wonderful piety & religion. 635-642 1.6 1:20.
7 How West Saxons received Word of God by the preaching of Birinus; & of his successors, Agilbert & Leutherius. 635-670 3.5 2:55.
8 How Earconbert, King of Kent, ordered idols to be destroyed; & of his daughter Earcongota, & his kinswoman Ethelberg, virgins consecrated to God. 640 3.5 2:55.
9 How miracles of healing have been frequently wrought in the place where King Oswald was killed; & how, first, a traveller’s horse was restored & afterwards a young girl cured of palsy. 642 2.6 2:10.
10 How dust of that place prevailed against fire. After 642 1.4 1:10.
11 How a light from Heaven stood all night over his relics, and how those possessed with devils were healed by them. 679-697 3.9 3:15.
12 How a little boy was cured of a fever at his tomb 1.8 1:30.
13 How a certain person in Ireland was restored, when at the point of death, by his relics 2.6 2:10.
14 How on death of Paulinus, Ithamar was made bishop of Rochester in his stead; & of wonderful humility of King Oswin, who was cruelly slain by Oswy. 644-651 4.4 3:40.
15 How Bishop Aidan foretold to certain seamen that a storm would arise, & gave them some holy oil to calm it. Between 642 and 645 1.7 1:25.
16 How same Aidan, by his prayers, saved royal city when it was fired by enemy Before 651 1.3 1:05.
17 How a prop of church on which Bishop Aidan was leaning when he died, could not be consumed when rest of Church was on fire; & concerning his inward life. 651 3.8 3:10.
18 Of life & death of religious King Sigbert. _Circ._ 631 1.5 1:15.
19 How Fursa built a monastery among East Angles, & of his visions & sanctity, to which, his flesh remaining uncorrupted after death bore testimony. _Circ._ 633 7.4 6:10.
20 How, when Honorius died, Deusdedit became Archbishop of Canterbury; & of those who were at that time bishops of East Angles, & of church of Rochester. 653 .8 :40.
21 How province of Midland Angles became Christian under King Peada. 653 2.3 1:55.
22 How under King Sigbert, through preaching of Cedd, the East Saxons again received faith, which they had before cast off. 653 4.1 3:25.
23 How Bishop Cedd, having a place for building a monastery given him by King Ethelwald, consecrated it to Lord with prayer and fasting; & concerning his death. 659-664 3.5 2:55.
24 How when King Penda was slain, province of Mercians received faith of Christ, & Oswy gave possessions & territories to God, for building monasteries, as a thank offering for victory obtained. 655 4.5 3:45.
25 How question arose about due time of keeping Easter, with those that came out of Scotland. 664 11.4 9:30.
26 How Colman, being worsted, returned home; & Tuda succeeded him in bishopric; & of state of church under those teachers. 664 3.2 2:40.
27 How Egbert, a holy man of English nation, led a monastic life in Ireland. 664 3.3 2:45.
28 How, when Tuda was dead, Wilfrid was ordained, in Gaul, & Ceadda, among West Saxons, to be bishops for province of Northumbrians. 664 1.8 1:30.
29 How priest Wighard was sent from Britain to Rome, to be ordained archbishop; of his death there, & of letters of the Apostolic Pope giving an account thereof. 667 4.5 3:45.
30 How East Saxons, during a pestilence, returned to idolatry, but were soon brought back from their error by zeal of Bishop Jaruman. 665 1.3 1:05.
4 Book 4 0 0 0.
1 How when Deusdedit died, Wighard was sent to Rome to receive episcopate; but he dying there, Theodore was ordained archbishop, & sent into Britain with Abbot Hadrian. 664-669 3.7 3:05.
2 How Theodore visited all places; how Churches of the English began to be instructed in study of Holy Scripture, & in Catholic truth; & how Putta was made bishop of Church of Rochester in room of Damianus. 669 2.4 2.
3 How above-mentioned Ceadda was made Bishop of the province of Mercians. Of his life, death, & burial. 669 8.8 7:20.
4 How Bishop Colman, having left Britain, built two monasteries in country of Scots; one for Scots, other for the English whom he had taken along with him. 667 1.7 1:25.
5 Of death of kings Oswy & Egbert, & of synod held at place Herutford, in which Archbishop Theodore presided. 670-673 4.8 4.
6 How Wynfrid being deposed, Sexwulf received his bishopric, & Earconwald was made bishop of East Saxons. 675 1.5 1:15.
7 How it was indicated by a light from heaven where bodies of nuns should be buried in monastery of Berecingum. 675 A.D.?] 1.9 1:35.
8 How a little boy, dying in same monastery, called upon a virgin that was to follow him; & how another nun, at point of leaving her body, saw some small part of future glory. 675 A.D.?] 1.6 1:20.
9 signs which were shown from Heaven when mother of that community departed this life. 675 A.D.?] 3.2 2:40.
10 How a blind woman, praying in burial-place of that monastery, was restored to her sight. 675 A.D.?] 1.7 1:25.
11 How Sebbi, king of same province, ended his life in a monastery. 694 2.9 2:25.
12 How Haedde succeeded Leutherius in bishopric of West Saxons; how Cuichelm succeeded Putta in bishopric of church of Rochester, & was himself succeeded by Gebmund; & who were then bishops of Northumbrians. 673-681 2.6 2:10.
13 How Bishop Wilfrid converted province of South Saxons to Christ. 681 3.7 3:05.
14 How a pestilence ceased through intercession of King Oswald. 681-686 4.1 3:25.
15 How King Caedwalla, king of Gewissae, having slain Ethelwalch, wasted that Province with cruel slaughter & devastation. 685 .7 :35.
16 How Isle of Wight received Christian inhabitants, and two royal youths of that island were killed immediately after Baptism. 686 2.4 2.
17 Synod held in plain of Haethfelth, Archbishop Theodore being president. 680 2.6 2:10.
18 John, precentor of Apostolic see, who came into Britain to teach. 680 2.8 2:20.
19 How Queen Ethelthryth always preserved her virginity, and her body suffered no corruption in grave. 660-696 5.7 4:45.
20 A Hymn concerning her 2.6 2:10.
21 How Bishop Theodore made peace between kings Egfrid and Ethelred. 679 .7 :35.
22 How a certain captive’s chains fell off when Masses were sung for him. 679 3.8 3:10.
23 life & death of Abbess Hilda. 614-680 8 6:40.
24 That there was in her monastery a brother, on whom gift of song was bestowed by Heaven. 680 5.4 4:30.
25 vision that appeared to a certain man of God before monastery of city Coludi was burned down 5.2 4:20.
26 death of Kings Egfrid & Hlothere. 684-685 2.9 2:25.
27 How Cuthbert, a man of God, was made bishop; & how he lived & taught whilst still in monastic life. 685 3.5 2:55.
28 How same St. Cuthbert, living life of an Anchorite, by his prayers obtained a spring in a dry soil, & had a crop from seed sown by labour of his hands out of season. 676 4 3:20.
29 How this bishop foretold that his own death was at hand to anchorite Herebert. 687 2.9 2:25.
30 How his body was found altogether uncorrupted after it had been buried eleven years; & how his successor in bishopric departed this world not long after. 698 2.5 2:05.
31 one that was cured of a palsy at his tomb. 2 1:40.
32 one who was lately cured of a disease in his eye at the relics of St. Cuthbert 1.9 1:35.
5 Book 5 0 0 0.
1 How Ethelwald, successor to Cuthbert, leading a hermit’s life, calmed a tempest by his prayers when brethren were in danger at sea. 687-699 2.2 1:50.
2 How Bishop John cured a dumb man by his blessing. 687 2.8 2:20.
3 How he healed a sick maiden by his prayers. 705 2.5 2:05.
4 How he healed a thegn’s wife that was sick, with holy water 1.5 1:15.
5 How he likewise recalled by his prayers a thegn’s servant from death 1.4 1:10.
6 How, both by his prayers & blessing, he recalled from death one of his clerks, who had bruised himself by a fall 4.1 3:25.
7 How Caedwalla, king of West Saxons, went to Rome to be baptized; & his successor Ini, also devoutly journeyed to same threshold of holy Apostles. 688 3 2:30.
8 How, when Archbishop Theodore died, Bertwald succeeded him as archbishop, and, among many others whom he ordained, he made the learned Tobias bishop of church of Rochester. 690 1.7 1:25.
9 How holy man, Egbert, would have gone into Germany to preach, but could not; & how Wictbert went, but because he availed nothing, returned into Ireland, whence he came. Circ. 688 3.7 3:05.
10 How Wilbrord, preaching in Frisland, converted many to Christ; & how his two companions, Hewalds, suffered martyrdom. 690 3.6 3.
11 How venerable Suidbert in Britain, & Wilbrord at Rome, were ordained bishops for Frisland. 692 2.6 2:10.
12 How one in province of Northumbrians, rose from the dead, & related many things which he had seen, some to be greatly dreaded & some to be desired. Circ. 696 9.7 8:05.
13 How another contrarywise before his death saw a book containing his sins, which was shown him by devils. 704-709 3.8 3:10.
14 How another in like manner, being at point of death, saw place of punishment appointed for him in Hell 2.1 1:45.
15 How divers churches of Scots, at instance of Adamnan, adopted Catholic Easter; & how same wrote a book about the holy places. 703 2.6 2:10.
16 The account given in aforesaid book of place of our Lord’s Nativity, Passion, & Resurrection 2.4 2.
17 What he likewise wrote of place of our Lord’s Ascension, & tombs of patriarchs 2.2 1:50.
18 How South Saxons received Eadbert & Eolla, & the West Saxons, Daniel & Aldhelm, for their bishops; & of writings of same Aldhelm. 705 2.3 1:55.
19 How Coinred, king of Mercians, & Offa, king of the East Saxons, ended their days at Rome, in monastic habit; & of life & death of Bishop Wilfrid. 709 12.1 10:05.
20 How Albinus succeeded to godly Abbot Hadrian, & Acca to Bishop Wilfrid. 709 2 1:40.
21 How Abbot Ceolfrid sent master-builders to King of Picts to build a church, & with them an epistle concerning the Catholic Easter & Tonsure. 710 21.8 18:10.
22 How monks of Hii, & monasteries subject to them, began to celebrate canonical Easter at preaching of Egbert. 716 2.6 2:10.
23 present state of English nation, or of all Britain. 725-731 4 3:20.
24 Chronological recapitulation of whole work: also concerning author himself 4.6 3:50.