¹ De oratione dominica 4 (PG 44.1172A). The text here is that which I expect to appear in the forthcoming edition of this work and of De beatitudinibus, in Gregorii Nysseni opera 7.2 (Leiden). The numerals I and II will be used to refer to the passages quoted and to their immediate contexts. I am grateful for discussions, especially on architectural points, with members of the American Academy in Rome, and for lexicographical information provided by Professor George D. Kilpatrick of The Queen's College, Oxford.Google Scholar

² In Ecclesiasten homiliae , ed. Alexander, Paul, Gregorii Nysseni opera 5 (Leiden 1962) 348.15–350.4. I owe much to the pioneering work done by Professor Alexander on this problem and to the ideas he communicated to me over a period of years, at a time when the manuscript situation of De orat. dom. was not yet entirely clear. The fact that he may very well not agree with some of my conclusions will not, I know, make him welcome any the less a new attempt to answer a question that has troubled us both.Google Scholar

³ Ibid. 348.19, 349.2.Google Scholar

⁴ Hesychius, So: χειά ἡ ϰατάδυσις τν ὄϕεων ϰαὶ δαϰόντων. Cf. Athenaeus 11.477d; Schol. in Hom. Iliad. 22.93; Aristotle, , Frag. 372 (Rose 1886). On glosses in the common source of WS, see Alexander, , op. cit. (in n. 2) 204.Google Scholar

⁵ Ibid. 200.Google Scholar

⁶ If the punctuation is placed before τς αχίας, as in the traditional text (see n. 1), we are left with a very strange sequence of two genitives. It is possible to arrive at the meaning, ‘the scale of the spine,’ which is the interpretation of the Syriac version; cf. Aristotle, , Hist. an. 3.7.516b20, ἀϰανθώδβς γὰ ἡ άχις αὐτο ἐστιν (speaking of the ὄϕις). But, in addition to the clumsiness of the expression and the superfluousness of τς αχίας, there is good reason, as we shall see shortly, for taking these words with the preceding clause. Krabinger's edition sets off τς ϕολιδος with commas, placing it in apposition presumably with τς αχίας.Google Scholar

⁷ In the accentual rhythm employed by Gregory a sequence of three unaccented syllables (including any form of the article) between the last two accents of a clausula (in the wider sense) tends to be avoided.Google Scholar

⁸ Including other passages with ϕυσιϰς, as De beat. 5 (PG 44.1253B); Contra fatum (PG 45.161A).Google Scholar

⁹ Of a whale, Lucian, , Ver. hist. 2.1; of a forest, ibid. 1.35; of a multitude, Philo, , De vita Mos. 1.178.Google Scholar

¹⁰ 15.863 (Kühn).Google Scholar

¹¹ Epistulae 30.4, ed. Pasquali, G., Greg. Nyss. opera 8.2² (Leiden 1959) 90.22; Oratio catechetica 30 (PG 45.76C).Google Scholar

¹² It may be noted that even the variant χεις gives the place from which the serpent is pulled. Gregory's use of a preposition with this kind of genitive is as variable as that of Greek writers in general. For the absence of a preposition, aside from τς ψυχς ἐξειν, see De orat. dom. 4 (PG 44.1164A): ἐλευθεο το νοσήματος. In the same work, 1192B and D, we twice find the expression ἐλευθεναι το, where, however, Ψ introduces in both cases, doubtless influenced by the words of the prayer being interpreted at that point, . The Latin translation accompanying the traditional Greek text (see n. 1) also takes τς αχίας with the preceding clause but translates per dorsum, which seems pointless after ἐϰ το οὐαίου.Google Scholar

¹³ The ϰαί introduces the specific way in which we should be on guard, namely, by blocking up the joints. This ‘limiting’ use of ϰαί may be seen also in Hymn. Hom. ad Apoll. 17: ϰεϰλιμένβ μαϰὸν ὄος ϰαὶ Κύνθιον ὄχθον.Google Scholar

¹⁴ A good example of Gregory's tendency in this respect is the use of ϕολίδος and in contrasting clauses just before this passage in the complete text of I. It is just possible that the Syriac version reflects αχία in this passage interpreted as meaning ἁμονία.Google Scholar

¹⁵ Gregory's expression … λάβοι is reminiscent of that employed by Demosthenes 5.20, where he tells how the Thebans were unable to prevent Philip from seizing the pass at Thermopylae.Google Scholar

¹⁶ Note the similarity of terminology to that of Pausanias in the passage which is mentioned shortly.Google Scholar

¹⁷ Epist. 20.6, op. cit. (in n. 11) 69.20; De hominis opificio 1 (PG 44.132A). So also Theodoretus, , Relig. hist. (PG 82.1425C, 1485B); Agathias 124D (Dindorf, , Historici graeci minores 2.317.21).Google Scholar

¹⁸ Etymologicon magnum 702.54, which is the source of the fragment just mentioned.Google Scholar

¹⁹ Griechische Grammatik I (Munich 1939) 314. 716. Most recently Frisk, H., in the latest fascicle of his Griechisches etymologisches Wörterbuch (Heidelberg 1966), s. v. άχις, is very uncertain about the relation of άχις and αχία. A connection with ήγνυμι is no longer held because this word shows pan-Hellenic β.Google Scholar

²⁰ Smyth, H. W., The Sounds and Inflections of the Greek Dialects: Ionic (Oxford 1894) 179. The derivation of ήχις from αχία is offered by Schol. in Thucyd. 4.10.5.Google Scholar

²¹ A detailed discussion of joints and their sealing may be found in Martin, R., Manuel d'architecture grecque I (Paris 1965) 192–7, 238–91, with references (239. n. 2) to the most relevant inscriptions. Josephus, , Ant. Iud. 15.398–9, speaks of the use of iron and lead to fix joints (ἁμογάς) firmly, and Vitruvius 2.8.4, to secure facings. The construction of the piers of a bridge by a similar method is described in Diodorus Siculus 2.8.2.Google Scholar

²² Hist. an. 3.7.516a10–11; cf. De part. an. 2.9.654b11–12.Google Scholar

²³ A list of such Greek terms would include σϕόνδυλος ϰιόϰανον, αὐχήν, ὰγϰών, ὀμϕαλός, οῢς, , ὀϕθαλμός. (A word like shows that it is not only the human body that can supply these names.) However, caution must be used in transferring analogies from one language to another. The Greek άχις ινός can be expressed literally in the Italian dorso del naso but not in English.Google Scholar

²⁴ These new meanings of ἁμονία and ἐναμόνιος might well have deserved inclusion in Lampe's, G. W. H. A Patristic Greek Lexicon. At this moment the fascicle containing αχία has not yet appeared.Google Scholar

²⁵ Note, e.g., the listing in the index of Dittenberger, W., Sylloge inscriptionum graecarum ³ IV (Leipzig 1924) 235.Google Scholar

²⁶ Paed. 3.6 (ed. Stählin, 256.20–26).Google Scholar

²⁷ This problem is discussed by Parker, C. P., ‘Musonius in Clement,’ Harvard Studies in Classical Philology 12 (1901) 191–200.Google Scholar

²⁸ Ioannis Stobaei anthologiam III, ed. Hense, O. (Berlin 1894) 1.98 (40.11–41.7).Google Scholar

²⁹ Cf. Tim. 90a.Google Scholar

³⁰ In Bion's phrase, ἰδίων ϰαὶ τς ϕευδος δὸξ^b.eta;ς, the ϰαί has a ‘limiting’ force; see n. 13 above.Google Scholar

³¹ Leg. allegor. 2.91–2. The scriptural reference is to the fourth chapter of Exodus.Google Scholar

³² Ibid. 2.74–5. This description of both pleasure and the serpent in terms of coils and colors very soon becomes a commonplace.Google Scholar

³³ De agricult. 97.Google Scholar

³⁴ Paed. 3. 2 (ed. Stählin, 238.24–9).Google Scholar

³⁵ This fable is discussed by Crusius, O., ‘Ueber eine alte Thierfabel,’ Rheinisches Museum 49 (1894) 299–308. For its presence in Archilochus see also Lasserre, F. and Bonnard, A., Archiloque (Paris 1958) 62–3. Cf. Aristophanes, , Eccles. 1072. Jaeger, W., Greg. Nyss. opera 8.1 (Leiden 1952) 131, expresses the view that Gregory took the fable from Lucian, who was much read at that time, though it seems more likely to Crusius that Lucian and Gregory had a common source. For Jaeger's view see also ‘Von Affen und wahren Christen,’ Scripta minora (Rome 1960) II 429–39.Google Scholar

³⁶ Homiliae 11.18, ed. Rehm, B. (GCS, Die Pseudoklementinen I; Berlin 1953) 163.16–23.Google Scholar

³⁷ Homiliae 10.10, ibid. 146.4–10.Google Scholar

³⁸ E.g., Ovid, , Met 15.389–90; Pliny, , Nat. hist. 10.66; Plutarch, , Cleom. 39.3; Aelian, , De nat. animal. 1.51; Isidore, , Orig. 12.4.48 (who ascribes the view to Pythagoras).Google Scholar

³⁹ In his version of the Pseudo-Clementine Recognit. 5.17, ed. Rehm, (GCS, Die Pseudoklementinen II; Berlin. 1965) 174.2.Google Scholar

⁴⁰ Ad Marcellam 21 (Porph. Opuscula ed. Nauck, ² [Leipzig 1886] 287). The word χǽβμα, which is applied by Porphyry to the soul, is used by Gregory, in the immediately following context of I, to describe the den of the serpent, Google Scholar

⁴¹ Hom. in Psal. XXVIII (PG 29.301A).Google Scholar

⁴² De orat. dom. 5 (PG 44.1184C-D). Cf. In Eccl. hom., op. cit. (in n. 2) 300.6–11.Google Scholar

⁴³ De professione Christiana, op. cit. (in n. 35) 139.15–140.2. Cf. De vita Moysis, ed. Musurillo, H., Greg. Nyss. opera 7.1 (Leiden 1964) 42.16–7.Google Scholar

⁴⁴ Ibid. 127.13–6.Google Scholar

⁴⁵ De mortuis (PG 46.528C).Google Scholar

⁴⁶ De orat. dom. 3 (PG 44.1156C).Google Scholar

⁴⁷ Ibid. 4 (1164A).Google Scholar

⁴⁸ In the sentence immediately preceding the text of I.Google Scholar

⁴⁹ In the context following the text of I, to 1173A (see n. 1).Google Scholar

⁵⁰ The context begins at op. cit. (in n. 2) 346.15. Plato, , Tim. 69d, calls pleasure the greatest incitement to evil.Google Scholar

⁵¹ The context continues to op. cit. (in n. 2) 350.10.Google Scholar

⁵² The question of chronology is taken up by Jaeger, W., Two Rediscovered Works of Ancient Christian Literature: Gregory of Nyssa and Macarius (Leiden 1954) 118–9. Scattered chronological indications are offered in his discussion of Gregory's writings by Bardenhewer, O., Geschichte der altkirchlichen Literatur ² III (Freiburg 1923) 194–209. As it is stated by Quasten, J., Patrology III (Utrecht 1960) 256, ‘The fascinating problem of his inner development and of the evolution of his thought cannot be solved until more definite results become available.’ Google Scholar

⁵³ Paed. 2.10 (ed. Stählin 213.30); 2.1 (158.18).Google Scholar

⁵⁴ In the context following the text of I, to 1173A (see n. 1), and in the fuller context of II.Google Scholar

⁵⁵ Paed. 3.11 (ed. Stählin, 267.14–5).Google Scholar

⁵⁶ Following shortly the text of I.Google Scholar

⁵⁷ For Clement see, e.g., Paed. 2.3 (ed. Stählin, 178.2); for Gregory, the context shortly following the text of I.Google Scholar

⁵⁸ Paed. 2.10 (ed. Stählin, 213. 18–21); cf. 2.1 (158.12–4).Google Scholar

⁵⁹ See n. 54.Google Scholar

⁶⁰ Shortly after the text of I, and in the text of II. Cf. Orat. cat. 30 (PG 45.76C). The word is also used in Oracula sibyllina 13.161 (ed. Geffcken, J. [Leipzig 1902]).Google Scholar

⁶¹ De virginitate, ed. Cavarnos, J., op. cit. (in n. 35) 273.1–24.Google Scholar

⁶² De institute christiano, ed. Jaeger, W., op. cit. (in n. 35) 77.15–78.8. Cf. Jaeger, W., op. cit. (in n. 52) 128–9.Google Scholar

⁶³ On the problem of ascertaining relationships within the Platonic tradition, Cherniss, H., ‘The Platonism of Gregory of Nyssa,’ University of California Publications in Classical Philology 11 (1930–3) 12, has this to say: ‘We must expect to untangle mixed sources, to outline shadowy reminiscences, and to identify approximations of doctrine.’ Similar caution in tracing back Gregory's thought to earlier Greek thinkers is advised by Jones, R. M., ‘Posidonius and the Flight of the Mind,’ Classical Philology 21 (1926) 97–113.Google Scholar

⁶⁴ One might likewise have expected to find these figurative meanings of ἅλυσις and ὁλϰό given more lexicographical attention (see n. 24).Google Scholar

⁶⁵ L'influence de la seconde sophistique sur l'œuvre de Grégoire de Nysse (Rennes 1906) 122.Google Scholar

⁶⁶ Ibid. 125.Google Scholar

⁶⁷ Ibid. 137–8.Google Scholar

⁶⁸ See n. 35.Google Scholar

⁶⁹ E.g., Phaedrus, 4.20; Babrius, 143. Cf. Corp. paroem. graec., ed. Leutsch, and Schneidewin, 2 (Hildesheim 1958) 596.22–3, where the moral of the fable is ascribed to Plutarch. Google Scholar

⁷⁰ Though Gregory uses the word ϕιασί in introducing the comparison of the ape, as he does that of the serpent, he calls it a διήγβμα, which he himself relates, De prof. christ., op. cit. (in n. 35) 131.11–2. He gives no indication that he has in mind a story of the serpent, however.Google Scholar

⁷¹ Cato, , Disticha 2.26. Cf. Otto, A., Die Sprichwörter und sprichwörtlichen Redensarten der Römer (Leipzig 1890) 249; Phaedrus 5.8, on ‘Occasio’; Publilius Syrus 119: ‘Cotidie est deterior posterior dies’; 493: ‘Occasio receptus difficiles habet’; Corp. paroem. graec. (see n. 69) 2.471.19: ϰαιὸς ϕυχὴ 2.635.5: όδον μβϰέτι ζήτει ; and, in an older period of the English language, ‘For time y-lost, this knowen ye, by no way may recovered be.’ Google Scholar

⁷² Ed. Dindorf, (Oxford 1853) 1.61.3–5. The text of the Suda (A 4098 Adler) is slightly different.Google Scholar

⁷³ For Plato, see, e.g., Laws 9.862c: μὲν ἰαά, ὡς οὐσν ἐσν ἐν ϕυχ νόσων ὡσθαι. Gregory's warning about the approach of evil is found shortly after the texts of both I and II as well as in the texts themselves, especially in II. A good example of his view of sin as a disease is De orat. dom. 4 (PG 44.1161C-1164A).Google Scholar

⁷⁴ Cf. Ovid, , Fasti 1.65: ‘anni tacite labentis origo’; Trist. 3.3.11–2: ‘labentia tarde tempore’; 4.10.27; also Tibullus 1.8.47–8.Google Scholar

⁷⁵ There is an interesting statement about a lizard in Isidore, Orig. 12.4.37: ‘saura lacertus, qui quando senescit, caecantur oculi eius, et intrat foramen parietis aspicientis contra orientem, et orto sole intendit et illuminatur.’ Google Scholar

⁷⁶ The position of τς αχίας here, following that found in I, may represent the order of the original proverb rather than the one that would normally be found in a clausula of Gregory (see n. 7). The ᾳδίως may have been added by Gregory to tone down the exaggeration that is characteristic of popular sayings (and it is not used in II); he states, in the fuller text of I, that pulling out the serpent from the rear is ἀμήχανος. In modern Greek there is a proverb, Δὲν νὰ βγάλβς τὸ ϕίδι τὴν , ‘You cannot pull the serpent from the hole,’ which has a different meaning, however, from that of Gregory's proverb, since it stresses the danger rather than the difficulty involved in this operation.Google Scholar

⁷⁷ Gregory's vocabulary is discussed by Méridier, , op. cit. (in n. 65) 82–96; also by Owen, E., ‘St. Gregory of Nyssa,’ Journal of Theological Studies 26 (1925) 69–71.Google Scholar