Comp. August. Conf. x. 67 ‘Quem
invenirem qui me reconciliaret tibi?
Ambiendum mihi fuit ad angelos?
Qua prece? quibus sacramentis ?
Multi conantes ad te redire, neque
per se ipsos valentes, sicut audio, tent-
averunt heec et inciderunt in deside-
rium curiosarum visionum οὐ digni
habiti sunt illusionibus. Elati enim
te queerebant doctrinse fastu, etc.’

19. ov κρατῶν] ‘not holding fast.’
This is the most common construction
and meaning of κρατεῖν in the New
Testament; e.g. Mark vil 8 ἀφέντες
τὴν ἐντολὴν τοῦ Θεοῦ κρατεῖτε τὴν
παράδοσιν τῶν ἀνθρώπων ; comp. Cant.
iii. 4 εὗρον ὃν ἠγάπησεν ἡ ψυχή μου;
ἐκράτησα αὐτὸν καὶ οὐκ ἀφῆκα αὐτόν.
τὴν κεφαλὴν] ‘the Head’ regarded
as a title, so that a person is at once
suggested, and the relative which
follows is masculine, ἐξ ov; comp. the
parallel passage, Ephes. iv. 16 ὅς ἐστιν
ἡ κεφαλή, Χριστὸς ἐξ οὗ πᾶν τὸ σῶμα
κτλ. The supplication and worship
of angels is a substitution of inferior
members for the Head, which is the
only source of spiritual life and energy.
See the introduction pp. 34, 78, 101
86.) 181 sq.
διὰ τῶν ἁφῶν x.7.r.] ‘through the
junctures and ligaments.’ Galen, when
describing the structure of the human


frame, more than once specifies the
elements of union as twofold: the
body owes its compactness partly to
the articulation, partly to the attach-
ment; e.g. Op. τι. Ὁ. 734 (ed. Καὶ ἅδη)
ἔστι δὲ ὁ τρόπος τῆς συνθέσεως αὐτῶν
διττὸς κατὰ γένος, ὁ μὲν ἕτερος κατά
ἄρθρον, ὁ δὲ ἕτερος κατὰ σύμφυσιν.
