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Full text of "Corpus Ignatianum : a complete collection of the Ignatian epistles, genuine, interpolated, and spurious ; together with numerous extracts from them, as quoted by ecclesiastical writers down to the tenth century ; in Syriac, Greek, and Latin: an English translation of the Syriac text, copious notes, and introduction"

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CORPUS IGNATIANUM: 


A COMPLETE COLLECTION 


OF THE 


IGNATIAN EPISTLES, 


GENUINE, INTERPOLATED, AND SPURIOUS; : 


a 
TOGETHER WITH NUMEROUS EXTRACTS FROM THEM, 


A8 QUOTED BY ECCLESIASTICAL WRITERS DOWN TO THE TENTH CENTURY; 
IN SYRIAC, GREEK, AND LATIN: 


AN ENGLISH TRANSLATION OF THE SYRIAC TEXT, 


COPIOUS NOTES, AND INTRODUCTION, ` 


BY 


WILLIAM CURETON, M.A. F.R.5. 


CHAPLAIN IN ORDINARY TO HER MAJESTY THE QUEEN. 


LONDON: 


FRANCIS & JOHN RIVINGTON, 
ST. PAUL'S CHURCH YARD, AND WATERLOO PLACE. 


M DCCC XLIX. 








LONDON 


W. WATTS, PRINTER, CROWN COURT, TEMPLE BAR. 


6603.5 
τμ. 
| ¡7 ¢ 
Cer | 


TO HIS ROYAL HIGHNESS THE PRINCE ALBERT 


OF SAXE COBURG AND GOTHA, K.G. 


Chancellor of the Aniversity of Cambridge. 


SIR, 


I EsTEEM it a peculiar happiness that 
my own humble researches should have been 
rewarded by a discovery which seems to throw 
a clearer light upon the writings of one of the 
companions of the holy Apostles, than the united 
labors of several of the highest and most distin- 
guished Prelates who have adorned the English 
Church ; 


And in being permitted to inscribe to your 
Royal Highness these results of my discovery, 


I enjoy a very rare and high gratification, such as 


none of them could ever have experienced,—the 
honor of dedicating my work to a Prince whose own 
learning and acquirements have qualified him to 
estimate the importance and the interest of the task 
which I have undertaken, and whose personal con- 
descension and kindness have encouraged me under 
the difficulties with which it has been attended. 


I have the honor to be, 
SIR, 


Your Royal Highness 


Most obedient and devoted Servant, 


WILLIAM CURETON. 


March 31st, 1849. 


PREFACE. 


Tue discovery of the Ancient Syriac Version of the Epistles of 
St. Ignatius excited so great and general an interest, that the 
whole of the impression of the volume in which I made the 
results of that discovery public was exhausted in the course of 
a very few months, and a new edition called for. I felt, how- 
ever, that something more was due to the subject which I had 
undertaken than merely to exhibit it again in the same form as 
that in which it had appeared at first. Although I was fully 
aware that the very little leisure which I could command must 
necessarily delay the publication for a considerable period, I 
resolved to collect together all the documents relating to the 
Ignatian Epistles, and to exhibit them in such a manner as 
would enable those who may be desirous of investigating this 
subject for themselves to form their own judgment respecting 
the whole question, without being compelled to refer to other 
books than that which I might lay before them. 

For this purpose I have exhibited at one view a comparison 
of the text of the Syriac and of that of both the Greek Recen- 
sions of the three Epistles to Polycarp, the Ephesians, and the 
Romans ; and IJ have caused the particular variations of each 
to be printed in a different and distinct type, in order that 
their several peculiarities may be immediately obvious. I 
have also given a similar comparison of the text of the Longer 
and Shorter Recensions of the Epistles to the Magnesians, 
Trallians, Philadelphians, and Smyrneans. To these I have 
subjoined the rest of the Ignatian Epistles in Greek ; and to all 
of them I have supplied their corresponding ancient Latin ver- 
sions. I have likewise appended to the rest the Three Letters 
attributed to St. Ignatius, of which Latin copies only are known 


il PREFACE. 


to exist. This furnishes a complete collection of all the 
Epistles which have ever been assigned to the venerable 
Bishop of Antioch. 

To these Epistles I have subjoined all the Testimonies re- 
specting Ignatius himself, and all the extracts from the Igna- 
tian Epistles which have been quoted by various authors in 
Greek and Latin down to the tenth century—so far at least as 
my own knowledge extends, and I have been able to collect 
them. I have not thought it necessary to add those of a later 
period. The Acts of Martyrdom, as exhibited in the Colbert 
manuscript, follow. I have also diligently collected and sup- 
plied all the extracts from the Ignatian Letters, and all the 
passages respecting Ignatius himself, in Syriac, which I could 
find among the rich and valuable treasures of the British 
Museum, or could obtain elsewhere, to make the work more 
complete. These, as well as the Syriac text of the Three 
Epistles, I have translated into English, for the use of such as 
may not have studied the Aramaic tongue. 

I have also appended several extracts attributed to St. Igna- 
tius, found among the Ethiopic collection in the British Museum, 
with a Latin translation. These, I believe, constitute the whole 
of the documents up to this time available, upon which any 
discussion respecting Ignatius and his Epistles can be based. 

In the Introduction and Notes I have very freely explained 
my own views and convictions on the several subjects which 
presented themselves ; and I have stated the arguments upon 
which they have been founded. Should these appear to be 
less uniform and consecutive than the entire tenour of the 
whole investigation may seem to require, I trust that the 
reader will kindly grant me his indulgence in this respect, when 
he is informed that the little leisure which I have at my own 
disposal has never permitted me to give more than an hour or 
two at one time, and that after the fatigues of my daily occu- 
pations, to a subject which, from its interest and importance, 


PREFACE. 111 


might well have demanded my whole and undivided attention. 
The task which I imposed upon myself would perhaps have 
been much better executed by some one who is happy enough 
to have his time sufficiently at his own command to be able to 
direct and apply the whole energies of his mind to any subject 
like this, which he may be desirous to investigate and illustrate. 
Still, however, I have not shrunk from it, with all its difficulties. 
How far I have been successful others must judge. The 
only merit which I can venture to claim to myself is that of 
zeal in attempting, and of perseverance in executing, as the 
task of my Hore Subsecive, a work of so great extent, re- 
quiring so much laborious research and thought, upon a con- 
troverted matter, in which I must necessarily expect that those 
to whose particular views or prejudices the results of my in- 
quiries may prove unfavourable will be ready to catch at every 
slip, and to expose every error. The conscious determination 
to seek diligently and impartially for the truth, and to state 
plainly and unhesitatingly my honest convictions, has given me 
the courage not to be dismayed or deterred by any such consi- 
derations as these. 

Indeed, when I first published my volume in 1845, I felt 
assured that it would not be allowed to pass without censure ; 
and I then resolved to avoid entering into any of the contro- 
versy which I could not but foresee it would create. It was, 
however, received far more favourably than I could venture to 
anticipate. This I can only attribute to the evident convic- 
tion afforded by the facts which it contains. Only one attack, 
80 far as my knowledge goes, has been directed against it. 
This appeared in the English Review." It is much easier to 
make a parade of orthodoxy, and thereby excite the fears, 
and prejudice the sympathy of the well-disposed but unin- 
formed, than to argue logically, especially when the premises 
require some learning and research. Thus the Reviewer at- 


` * No. VIII. p. 309. 
1 





lv PREFACE. 


tempted to decry the work, by representing the Syriac version 
of the Ignatian Epistles as the production of an Eutychian 
heretic. I felt, therefore, that it was due to the late Arch- 
bishop of Canterbury to abandon the resolution which I had 
formed, and to shew that the Reviewer was mistaken in repre- 
senting, as “a miserable epitome by an Eutychian heretic,” a 
work in which the Archbishop expressed great interest, and, 
after having read the Epistles, had kindly allowed me to 
dedicate it to him. The Reviewers attempt in this respect 
has been pronounced an unhappy failure by Dr. Jacobson, the 
present Regius Professor of Divinity at Oxford.* Dr. Lee, late 
Regius Professor of Hebrew in the University of Cambridge, 
has ably exposed many of the fallacies and gratuitous as- 
sumptions of the Reviewer. How far I have succeeded in 
my own Replyt I must leave to others to determine.$ 


wee ——— —— -- — ——— ——— — 


* His words are, “ Minus felix in eo quod Syrum pravitatis heretice 
insimulaverit.” See Patt. Apost., edit. iii. p. liv. 

t See British Magazine, Vol. xxx. p. 667. 

t ** Vindicie Ignatiane, or The Genuine Writings of St. Ignatius, as ex- 
hibited in the Ancient Syriac Version, vindicated from the Charge of 
Heresy.” Ότο. London. Rivingtons. w pccc xtv1. 

§ I may perhaps venture to quote here the opinion of some writer 
apparently unbiassed, and certainly unknown to me, on this head.  * Diese 
Anklage ist nun offenbar der Art, dass, gelange es, damit durchzudringen, 
es bei der hohen Geltung, welche stricte Orthodoxie in England noch 
jetzt inner- wie ausserhalb der Kirche hat, um den Credit der Ueber- 
setzung wenigstens im Lande ihres Erscheinens geschehen sein würde. 
Nun scheint es zwar nicht, als ob diess gelungen sei, da nach einer Ankun- 
digung am Schlusse des vorliegenden Schriftchens die ganze Auflage des 
angeklagten Werkes bereits vergriffen ist. Indessen kann man es Hrn. 
Cureton keineswegs verargen, wenn er sein Moglichstes thut, um diese 
Anklage als vollig unbegrundet darzustelen. Es ist ihm diess unseres 
Erachtens auch nicht missgluckt, denn er hat, wo nicht die Güte seiner 
eigenen Sache, doch sicherlich die Schwache des Gegners dargethan und 
ihm den Stachel genommen. Schritt fur Schritt folgt er dessen Erorterun- 
gen und deckt seine Ungenauigkeiten, Missverstandnisse, Uebereilungen, 
Selbstwidersprüche und Verdrehungen, kurz alle die absichtlichen Kunst- 
griffe oder unbewussten Fehler einer von einseitigen Vorurtheilen geleiteten 


Polemik 


PREFACE. Y 


In 1847 Dr. Hefele, one of the Professors at Tübingen, pub- 
lished his third edition of the works of the Apostolic Fathers, 
in which he has made such use of my labours as seemed most 
appropriate to the object which he had before him. The fol- 
lowing are his own words, extracted from the Prolegomena, 
" Curetonus nobis persuadere conatur, versionem illam Syriacam 
genuino textui Ignatiano accuratissime respondere, et omnia, 
qua in nostro Greco textu plura inveniuntur, ab aliis addita 
esse et introducta. Tantum vero abest, ut ei adstipulemur, ut 
versionem Syriacam non nisi epitomen Ignatianarum epistola- 
rum a monacho quodam Syriaco in proprios usus pios confectam 
(cfr. infra, p. 156, not. 1)*, reputare possimus ; presertim cum 
iidem codices a Tattamo detecti et alia plura excerpta ex epistolis 
Ignatianis, necnon alios libellos asceticos, ut Curetonus ipse fate- 
tur, contineant. Preterea sepius inde ex eo, quod nexus sen- 
tentiarum in versione Syriaca minus est arctus, apparet, mona- 


Polemik einen nach dem andern auf, versàumt auch nicht, zur Beruhigung 
angstlicher Gemuther schliesslich darzuthun, dass der Bestand des Episco- 
palsystems von der Entscheidung der Frage uber die Ignatianischen Briefe 
ganz und gar nicht abhangig sei. Uebrigens ist diese Vertheidigung, auch 
wo sie selbst zum Angriff wird, fast durchgangig ruhig und würdevoll ge- 
halten, und bewegt sich, frei von Leidenschaftlickeit, wenn auch nicht im. 
mer von Empfindlichkeit, die bisweilen doch zu Ungerechtigkeit oder 
mindestens Kleinlichkeit verleitet hat, in meist ernst und sicher erorterndem, 
doch auch nicht selten an Ironie streifendem Tone, wo dann der Vf. die 
deductio ad absurdum mit Geschick und Erfolg handhabt, in streng, wir 
mochten fast sagen pedantisch-kirchlichem Geiste, aber ohne Intoleranz, auf 
wissenschaftlichem Grund und Boden, so dass dieses Schriftchen die frühern 
Ansichten des Vfs. in nicht wenigen Stücken erlautert, erganzt, verstarkt 
oder übersichtlicher zusammenfasst, und somit als ein nicht unwillkommener 
Nachtrag zu dem Hauptwerke zu betrachten ist." Leipziger Hepertorium, 
13. Nov. 1846. Heft 46, p. 254. 

* The following is the note to which he refers: * Totum caput secundum 
deest in versione Syriaca: pius enim ille monachus, qui versionem Syriacum 
elaboravit, omnia omisisse videtur que ipsi et usui suo ascetico minus con- 
grua minusve necessaria putabat. Pareneticos vero epistolarum Ignatia- 
narum locos omnesque ad vitam bene instituendam exhortationes sedulo 
collegit." 


τί PREFACE, 


chum illum non tam interpretis, quam epitomatoris partes 
egisse.”* (p. lviii.). These observations I should not have 
thought at all deserving of notice upon the present occasion, had 
not Dr. Jacobson repeated them nearly in the very words of the 
writer, and likewise inserted, verbatim, in his own work, several 
of Dr. Hefele’s notes which relate to the Syriac version. 

It is quite obvious that Dr. Hefele’s knowledge on the Igna- 
tian question is too imperfect to allow his voice to have much 
weight upon this subject. In his first edition of the works of 
the Apostolic Fathers, which was published in 1839, he has stated 
that Daillé made an attack upon Bishop Pearson's celebrated 
Vindiciet ; while the truth of the case is exactly the contrary. 
Bishop Pearson made the attack in his Vindiciw, which was not 
published till six years after Daillé's work had appeared ; the 
one bearing the date of 1666, and the other of 1672. More- 
over, Daillé had in the meanwhile paid the last debt to nature, 
having expired on the 15th of April 1670.t This extraordinary 
blunder, which no one acquainted with the two most learned 
and famous works that had appeared during the Ignatian con- 
troversy could have made, has been successively repeated in 
each of the subsequent editions of Hefele's work. In the 
third, now before me, he gives further proof of his ignorance of 
the contents of Bishop Pearson's celebrated Vindicia. In the 


* In the same page Hefele has given the following note, which almost 
appears to contradict what he has stated above: “Qui breviores quoque 
S. Ignatii epistolas interpolatas putant, novissimis diebus validissimum inter- 
polationis ejusmodi testimonium assecuti videntur versione Syriaca, a 
Guil. Cureton edita." 

+ Inter eos, qui pro epistolis hisce vindicias evulgarunt, Pearsonium 
eminere nemo nescit. Opus ejus oppugnare sunt aggressi Mattheus Lar- 
roquanus, Samuel Basnagius, Casimirus Oudinus, Joannes Dallaeus et alii, 
quibus frequens Episcoporum mentio in his epistolis preter alia minime 
placebat. See Prolegomena, p. xv. 

1 See Abregé de sa Vie, by his son, prefixed to Les deux derniers Ser- 
mons de M" Daillé, prononcez à Charenton le jour de Pasques, sixieme 
Avril 1670, et le Jeudy suivant. 8vo. Geneve. ΜΡΟΙΧΧΙ. p. 76. 


PREFACE. Vil 


Prolegomena, as an additional testimony from the second cen- 
tury, he has now adduced from the Dialogue of Lucian de Morte 
Peregrini, a fancied allusion to the Ignatian Epistles, and to some 
expressions contained therein, which he has taken from the Dis- 
sertation of Diisterdieck, published in 1843. This, however, had 
been already propounded by Bishop Pearson among his conjec- 
tural testimonies, and spoken of at considerable length. It is 
quite plain, therefore, that Dr. Hefele, although he refers to 
the Vindiciw upon several occasions, could have had but a very 
slight knowledge of that famous work. 

He also mentions Larroque among those who had replied 
to the learned Prelate’s Vindicie ; but it is evident that he 
could not have read his work at all, or he would not have fallen 
into the error above stated respecting Daillé. Indeed, he 
appears never even to have seen it ; for not only has Larroque 
dedicated his book to Daillés son, and in the dedication, 
which is but short, spoken of his father, and mentioned the 
circumstances which led to his own Reply to Bishop Pearson ; 
but he also commences his book with the following words: 
* |gnatianz eruditissimi Pearsonii vindicie à quibus nostras 
inchoamus observationes, nihil aliud sunt proprié quàm ex- 
ceptiones ad Dallei argumenta." In his Notes on the Epistle 
to Polycarp Dr. Hefele classes ὀψώνια among the Latin words 
used by Ignatius.* 

Without adducing any other reasons, these, perhaps, would 
have been deemed sufficient to justify me in allowing Dr. 
Hefele's remarks, under other circumstances to have passed 
without observation. But since they have been copied and 
adopted by Dr. Jacobson, whose character and learning must 
at least entitle any thing which he has propounded to consi- 
deration, while the important position of Regius Professor of 





* « [gnatius compluribus utitur vocabulis Latinis, ex re militari desumptis, a 
Greecis quoque usu receptis: oxrovia, δεσέρτωρ, δεπόσιτα, axxenta.” Edit. iii. 
p. 241. 


X PREFACE. 


shewn to him, an exhortation to them to imitate the good 
example of their Bishop, and advice how they should comport 
themselves towards their opposers, in returning kindness for 
injuries, and meekness for railing. The Epistle to Polycarp 
also gives further advice as to relative duties in common life ; 
and likewise adds some instructions respecting matrimony, with 
an admonition to wives to love their husbands, and to husbands 
to cherish their wives. These surely could not have been 
peculiarly appropriate to the “pious use" of a monk, whose 
very name indicates that he had quitted the busy world, re- 
nounced the holy tie of matrimony, and, consequently, could 
not stand in need of any of those instructions which relate 
peculiarly to a state with which he has no concern. 

These considerations do not seem to have suggested them- 
selves to the learned Professor; nor does it appear to have 
occurred to him to inquire why the Syrian monk should have 
chosen to abridge the Ignatian Epistles, which in themselves 
are but short, rather than to curtail any of the long Treatises 
of the Fathers above mentioned, which are found altogether 
whole and entire in the same library of the Nitrian monks ; 
and some even in the same volume as the Epistles of Ignatius. 
The Syriac Version, however, did not contain all that he had 
previously published as the genuine Epistles of St. Ignatius ; 
and consequently he was fain to consider it as an epitome, in 
the same manner as the Reviewer of whom I have spoken 
above. The one, however, regarded it as “a miserable 
epitome,” made by some designing Eutychian for heretical 
purposes ; the other considers it as an abridgement adapted by 
some religious monk to his own “pious use.” Both of these 
learned men cannot surely be right. It does not contain all 
that they wish ; and they therefore agree at least in concluding 
that it must be an epitome. Neither of them, however, appears 
to have been sufficiently acute and ingenious to discover and 
state the reason why this epitomizer, whoever he might have 


PREFACE. xi 


been, monk or Eutychian, should have selected for the peculiar 
ends which he had in view, precisely the very three Epistles, 
and those three only, for the existence of which there is any 
evidence in early Christian antiquity for more than two cen- 
turies after the death of Ignatius, and, in accommodating them 
to his own purposes, whether of pious asceticism or crafty 
heresy, why he should have omitted precisely the very passages 
which the ablest European critics, without any knowledge of 
his prevoius labours, pointed out, a thousand years later, as 
inconsistent with the character of the times of Ignatius, and 
designated as spurious. 

The next consideration which Professor Hefele advances as 
an argument to shew that the Syriac is an epitome, is based 
upon the fact that numerous other extracts from the Ignatian 
Epistles are found among the manuscripts brought from the 
Nitrian convent. But if this argument will prove any thing, 
it must prove rather more than the learned Professor would 
be willing to admit ; since there are found among these extracts 
passages from some of the other Ignatian Epistles which he 
himself rejects as manifestly spurious, such as those to Hero 
the Deacon and to the Tarsians ; and the latter of these in one 
of the most ancient manuscripts, certainly transcribed about 
the sixth century. These Ignatian extracts, however, have no 
bearing whatever upon the case before us. With the exception 
of the passages in the Epistle of John the Monk, which agree 
almost word for word with the Syriac Version of the Epistles, 
all these extracts are found quoted in works originally written 
in Greek, and thence translated into the Syriac. They belong, 
therefore, in no way to any Syriac Version of a collection of 
the Ignatian Epistles. Moreover, they are all taken from 
authors who wrote subsequently to the time when these 
Epistles had assumed nearly the form in which they are found 
in the Medicean text: they exhibit, however, considerable 
variations from that text, as the comparison will shew. If, 
2 


xn PREFACE. 


further, the simple fact of these extracts having been quoted 
by those authors is to be considered as giving them any autho- 
rity, we must place upon the same level with them in this 
respect the works of Pseudo-Dionysius the Areopagite, and 
several other fabrications, which are quoted by them with 
the same degree of respect and authority as the Ignatian 
Epistles. 

The last ground for considering the Syriac Version an 
epitome, and, indeed, the only one which has any pretence to 
be considered of weight, is the assertion, that after the pas- 
sages rejected by the Syriac are removed, the tenor of the 
Epistles is broken, and the several sentences do not closely and 
naturally follow each other. This is, however, only a matter 
of opinion; and others take a very different view of it 
from the learned Professor, who has adduced no stronger 
argument in confirmation of his own view of the subject than 
several bare assertions, such as the following : * Syrus omisit— 
melius vero coheret,” p. 162. — * Arctius vero—coherent,” ibid. 
* Posteriora hsec verba a Syro male cum antecedentibus con- 
juncta esse, nemo non videt," p. 169, &c. &c. Simple assertions 
such as these will not generally be accepted as arguments, even 
when they are alleged by persons who may have far greater 
claims to be considered of authority upon this question than 
those to which Professor Hefele seems to be entitled. ` 

I regret that I should have felt myself obliged to make these 
remarks upon Dr. Hefele’s observations, in consequence of 
several of them having been adopted by Dr. Jacobson in his last 
edition of the works of the Apostolic Fathers. It is also 
necessary for me io say a few words respecting some of 
his own observations. | 

He writes in the following terms: * Curetono nobis persua- 
dere conanti Versionem hanc Syriacam nunc demum scripta 
Ignatii genuina exhibere, et omnia que in Greco Textu nostro 
plura leguntur, ab aliis fuisse addita, adstipulatus est clarissi- 


PREFACE, xii 


mus CungisSTIANUS Car. Jos. Bunsen, Borussiz Regis legatus, vir 
nullo doctrine genere non excultus. 

Ego quidem, ut quod sentio dicam, non sum is qui pro 
Recensionis brevioris integritate ita propugnem, ut nullas 
sententias perplexas, corruptas, interpolatas habere contendam. 
Neque tamen video cur a Textu ad quem defendendum Pear- 
sonius Vindicias suas conscripsit illico ad eum a Curetono 
editum nosmet recipiamus necesse sit. Monachus enim Syrus, 
uti monet Hefelius, non tam interpretis partes egisse videtur 
quam epitomen in usus pios confecisse. Et Codices Tattamiani 
alia plura Excerpta ex Epistolis Ignatianis, atque alia opuscula 
ascetica continent." p.liv. 

To these concluding observations, in which Dr. Jacobson has 
followed the steps of Dr. Hefele, I have already replied. In 
those which precede he admits that the Medicean Recension 
contains involved, corrupt, and even interpolated passages; 
but at the same time he states that he nevertheless does not 
see why he is immediately to abandon that text in defence of 
which Bishop Pearson wrote his celebrated Vindicie, and 
adopt the Epistles which I propose as the only genuine pro- 
duction of Ignatius. According to his own admission, that 
learned Prelate wrote to defend an involved, corrupt, and 
interpolated text. However able or clever, therefore, his 
defence may be, it cannot remedy these defects. Archbishop 
Usher, a still more learned man and an abler critic, and cer- 
tainly at least as ingenuous an inquirer after the truth, not only 
Spoke of these defects, but also intimated his hope and expec- 
tation that the ancient Syriac Version might at some future 
time be discovered, and serve as the means of correcting them. 
Its discovery has placed the whole of the Ignatian question in 
a very different light from that in which it was exhibited when 
Bishop Pearson wrote; and to abandon this now, and return 
again to the position which it occupied in the middle of the 
seventeenth century, would be as preposterous as to neglect 





Xlv PREFACE. 


the great discoveries which have been recently made in various 
branches of science, and revert to the works even of the most 
distinguished authors who, two hundred years ago, may have 
written most ably upon any such matters, but whose con- 
clusions subsequent discoveries have proved to be far from 
correct. 

Whenever the means of forming our opinions and judgment 
are equal, I should certainly think it prudent most cautiously 
to examine my own conclusions again and again, if I found 
them to differ from those of a scholar so able, learned, and 
acute, as Bishop Pearson ; but still, even then I should think 
it my duty to adopt and state freely, although modestly, my 
own convictions, rather than follow, against my own persuasion, 
the authority of any one, however great, or learned, or wise he 
may have been. In the present state, however, of the question 
before us, we have far better materials to form a judgment 
respecting the Ignatian Epistles than were accessible to Bishop 
Pearson; and I doubt not, had the same degree of evi- 
dence been laid before him, that learned Prelate would have 
come to the same decision. Certainly his celebrated work 
exhibits more of the character of a very able advocate of a 
particular cause than of that of a simple inquirer after the 
truth. There have been several important objections raised 
against the Ignatian Epistles, to which he has not attempted 
any reply in his celebrated Vindicia, And if the answers 
which he has given with great learning, skill, and plausibility, 
to one specific objection were placed in contrast and juxta- 
position with those which he has applied with not less inge- 
nuity to other specific objections, it will be seen that many of 
the arguments which he advances, to say the least, very much 
weaken, if they do not nullify, one another.* 


* In the whole course of my inquiry respecting the Ignatian Epistles I 
have never met with one person who professes to have read Bishop Pearson's 
celebrated book; but I was informed. by one of the most learned and emi. 

nent 


PREFACE. XV 


Of the two Recensions of Epistles attributed to Ignatius, 
which are now presented to us for our decision and choice, 
even had we no better grounds for the preference, we should 
surely act wisely not to select that which we know to contain 
involved, corrupt, and interpolated passages, rather than the 
other, which is free from such grave objections. The latter, 
even if it were not entire, would not mislead us, but conduct 
us truly so far as it goes; but the former, by causing us to 
take falsehood for truth, may turn us from the right path 
into the intricacies and difficulties of error. But when the 
grounds for rejecting as spurious all the rest of the Ignatian 
Epistles, except the Three in the form in which they are found 
in the Syriac Version, are so very strong and cogent, as I 
believe I have proved them to be, it becomes our duty imme- 
diately and at once to reject that which is false, however 
agreeable the testimony which it may seem to bear, or the 
conclusions to which it may appear to lead, may be to our own 
views and our own wishes. Christ came into the world to 
bear witness to the truth : our highest moral obligation is to 
fulfil those commands of charity and virtue which he has given 
us; our highest intellectual duty is to seek for the truth 
simply and honestly, and when we are convinced that we ܥ‎ 
found it, to embrace it at all temporal hazards. 

No one can be more sincerely and warmly devoted to our 
own Church-system than myself; and I believe it to be based 
upon far higher and surer grounds than to stand in any need 
whatever of the testimony of the Ignatian Epistles ; still less 
do I think that it can incur any risk by the great mass of that 
testimony being proved to be spurious. Those who are firmly 
attached to that system from other convictions would hardly 
need the additional authority which the Ignatian Epistles were 


nent of the present Bench of Bishops, that Porson, after having perused the 
Vindicie, had expressed to him his opinion that it was a “ very unsatisfac- 
tory work." 





xvi PREFACE. 


supposed by some to give; and those who have objected to it 
upon other grounds have always, and I must confess it appears 
to me justly, rejected the Ignatian testimony, so long as there 
were such strong and well-grounded reasons to doubt of its 
authenticity. Surely, therefore, we have rather gained than 
lost by the rejection of those Epistles and passages which the 
Syriac Recension shews to be spurious, if, after the removal of 
all just grounds of doubt and suspicion, the Epistles still afford 
us incidental, and consequently unsuspected evidence to the 
fact of the establishment of a Bishop, Presbyters, and Deacons, 
in their several capacities in the Church of Smyrna at the 
period when St.Ignatius wrote, and of their having received 
in those capacities the commendation of that holy Martyr, the 
disciple and companion of the disciples and companions of our 
Lord. 

There is another, and, in my opinion, a still more important 
aspect in which this subject may be viewed. In late. years 
several attacks have been made upon the very charters of our 
holy faith, even upon the inspired books of the Apostles 
themselves, which the evidence afforded by Ignatius was in 
a great measure sufficient to refute, but which could not be 
successfully urged, so long as the great admixture of spurious 
matter rendered the whole authority of the Epistles attributed 
to him doubtful ;—I mean the citations and evident allusions to 
certain books of the New Testament, which are still found in 
the genuine Epistles ; and which therefore indubitably prove 
those books to have been written before Ignatius suffered, and 
not many years later, as the theories of a certain class of critics 
in Germany have endeavoured to establish. This is not the 
place for me to make further mention of this matter; nor 
should I have deemed it requisite now to allude to it at all, had 
not Baur*, being aware that if the Three Epistles of the Syriac 


* Die Ignatianischen Briefe und thr neuester Kritiher. Eine Streit- 
schrift gegen Herrn Bunsen. 8vo. Tubingen, 1848. 


PREFACE. XVil 


Recension were received as genuine, the grounds of his hypo- 
thesis must fail, felt it therefore to be necessary for him to endea- 
vour to prove that they also are spurious, in an answer to the 
Chev. Bunsen, who had applied the evidence afforded by Igna- 
tius to refute some of the dangerous theories of the Tiibingen 
school of Theology. Baur’s main argument is based upon the 
assertion that these Three Epistles, even in their present form, 
are so like the rest that they must all have come from the same 
hand.” There cannot be a more complete refutation of this 
imagined, than that which I had already supplied in my 
Introduction, before I had any knowledge whatever of Baur’s 
assertion. I have there shewn that a marked difference, as to 
matter and manner, between these Three Epistles in their 
present form and the rest, was seen and pointed out by the 
ablest critics on the Ignatian question nearly two centuries 
before the Syriac Version was discovered, and proved the depth 
of their discernment, and the justice and propriety of their 
observations. 

I have expressed, in another part of this volume, my obliga- 
tions to the Archdeacon of Bedford, M. Munk, and Dr. Dillman, 
for the assistance which they have kindly rendered to me. I 
should be ungrateful to pass without acknowledgment the 
help of my wife, in executing for me the facsimile of the 
manuscripts upon the authority of which the Syriac text of the 
Epistles of Ignatius is based. 


* He concludes his argument on this head with these words: “Ich 
glaube nur, man kann demselben Betrüger auch noch auf eine weitere Spur 
seines Betruges kommen, woraus sich auch jene Verfalschungen am ein- 
fachsten erklàren, dass er nàmlich bei jenem Briefen nicht blos, um sie zu 
verfalschen, seine Hand im Spiel gehabt, sondern sie, was freilich arg genug 
ist, sogar selbst geschrieben hat!" p.74. 


INTRODUCTION. 


LITERARY HISTORY OF THE IGNATIAN EPISTLES TILL THE 
DISCOVERY OF THE SYRIAC VERSION. 


Exacrty three centuries and a half intervened between the time when 
Three Epistles in Latin* attributed to St. Ignatius first issued from 
the press, and the publication, in 1845, of Three Letters in Syriac, beat- 
ing the name of the same Apostolic writer.T Very few years passed be- 
fore the former were almost universally regarded as false and spurious ; 
and it seems not improbable that scarcely a longer period will elapse 
before the latter be almost as generally acknowledged and received as 
the only true and genuine Letters of the venerable Bishop of Antioch 
that have either come down to our times, or were even known in the 
earliest ages of the Christian Church. 

Of the Three Epistles in Latin, two were addressed to the Apostle 
St. John, and the third to the Holy Mother of our Lord, to which was 
subjoined a Letter in the name of the Blessed Virgin herself to the 
Disciple whom her Son the Lord loved. These were annexed to a 


mee ern Ln Tn nT ooo 


* Orlandi speaks of an edition of six Epistles published seventeen years earlier. 
** S. IeNATIUS Martyr Episcopus Antiochenus, A.D. 71 florebat. Epistole ejus Sex. 
Colonie 1478." See Origine e Progressi della stampa o sia dell’ Arte Impressoria e 
notizie dell’ opere stampate dall' anno m.cocc.Lvi. sino all’ anno mp. Bologna, 
1722, 4to. p. 940.  Maittaire copies from Orlandi. See Annall. Typograph. tom. v. 
par.i. p.516. Fabricius speaks of three Epistles only bearing that date. “ Latina 
trium Epistolarum, 1. ad Mariam Virginem, et 2 ac 3 ad Johannem Apost. Colon. 
1478." See Bibliotheca Greca, vol. v. p.42. Harles has the following note upon this 
passage of Fabricius: ‘‘ Hanc editionem Colon. Maittaire A. T. in ind. ex Orlando, 
p- 349, memorat; sed dubia esse videtur et cl. Panzerus ejus mentionem omisit. 
Vol. vii. p.40." None of the writers who have discussed the subject of the Ignatian 
Epistles in the seventeenth century seem ever to have referred to or mentioned any 
edition previous to that of 1495; and it appears, therefore, most probable that no 
such edition existed. 

+ The ancient Syriac version of the Epistles of St. Ignatius to St. Polycarp, the 
Ephesians, and the Romans, &c., edited, with an English translation and notes, by 
William Cureton, M.A. London, mpccexiv. 

a 


li INTRODUCTION. 


Life of Thomas Becket, Archbishop of Canterbury, printed at Paris 
in 1495.* 

Three years later, Eleven Epistles, also in Latin, issued from the 
same press, appended to the works of Pseudo-Dionysius the Areopagite, 
and followed by the Letter of St. Polycarp to the Philippians.+ They 
were arranged in the following order:—1. To the 7rallians, 2. Mag- 
nesians, 3. Tarsians, 4. Philippians, 5. Philadelphians, 6. Smyrneans, 
7. Polycarp, 8. Antiochians, 9. Hero, the Deacon of Antioch, 10. Ephe- 
sians, 11. Romans. This Latin version is of considerable antiquity, 
having been quoted by Ado Viennensis{, who lived in the ninth 
century.$ The editor, J. Faber Stapulensis (Le Febvre d'Etaples), 
supplied a short preface to these Epistles, but assigned no reason for 
the omission of the Letter to Maria of Cassobolita, which usually 
stands at the head of them in this collection. 


These Epistles were reprinted several times in the interval extending 
to the year 1529.|| 
In 1536 Symphorianus Champerius (Champier) published an edition of 


* Vita et processus sancti Thome cantuariensis martyris super libertate eccle- 
siastica. At the end: “Explicit quadripertita hystoria continens passionem sanc- 
tissimi thome martyris archipresulis cantuariensis et primatis anglie una cum 
processu ejusdem super ecclesiastica libertate. que impressa fuit Parisius (sic) per 
magistrum Johannem Philippi: commorantem in vico sancti Jacobi ad intersignium 
sancte barbare. Et completa Anno domini Millesimo quadringentesimo nonagesimo 
quinto. vicesimaseptima mensis Martii. The Epistles attributed to Ignatius occupy 
the first page of the last leaf: **Hee sunt quattuor epistole de quibus due prime 
mittuntur beato iohanni euuangeliste: ex parte beati ignatii. tertia mittitur beate 
virgini marie: ex parte ejusdem. quartam vero mittit beata virgo eidem ignatio." 

t Dionysii Celestis hierarchia. Ecclesiastica hierarchia. Divina nomina. Mys- 
tica theologia. Undecim Epistole. Ignatii Undecim epistole. Polycarpi Epistola 
una. 4to. The preface of J. Faber Stapulensis to the Ignatian Epistles commences 
on fol. 108, b., and the Epistles themselves on fol. 104, b. At the end of the volume 
is the following colophon :—'* Operum Beatissimi Dionysii et Undecim Epistolarum 
divini Ignatii Antiochensis ecclesie Episcopi, et unius beati Polycarpi Smyrneorum 
antistitis: discipulorum sanctorum Apostolorum, et martyrum Ihesu salvatoris 
mundi felicissimorum : ad ipsius ihesu salvatoris, sapientie sapientium, et regis 
martyrum omnium honorem finis. In alma Parhisiorum schola per Joannem 
Higmanum et Wolfgangum Hopylium artis formularie socios. Anno ab incarna- 
tione ejusdem domini nostri Jhesu Christi 1498 die sexta Februarii." 

1 See Mart. Mestreus’ Note, pp. 18, 90. 

§ See Dissertation prefixed to Archbp. Usher's Edition of the Ignatian Epistles, 
p. exl. 

|| Argentine 1502. Paris.1515. Basil.1520. Argentor.1527. August. Vindel. 
1529. See Fabricius, Bibl. Grac. Vol. v. p. 42. Du Pin, Nouvelle Bibl. des Auteurs 
Eccles., Vol. i. p. 40. 


INTRODUCTION. 11] 


the Ignatian Letters, comprising, besides the Eleven above enumerated, 
that addressed to Maria Cassobolita and the Three which were first 
mentioned. These also accompanied the works of Pseudo-Dionysius 
the Areopagite, and were printed at Cologne. Several other editions 
followed in the course of the next twenty years.* 

The Ignatian Epistles were first published in Greek at Dillingen in 
1557.1 They were edited by Valentinus Paceus, whose real name 
was Hartung Frid, from a manuscript in the Library of Augsburg. He 
gives no description of the condition or probable date of the manuscript. 

The Twelve Epistles contained in this edition are arranged in the 
following order:— 1. Πρὸς Μαρίαν Κασσοβολίτην, 2. πρὸς Τραλλη- 
σίους, 3. πρὸς Μαγνησίους, 4. πρὸς τοὺς ἐν Τάρσῷ, 5. πρὸς Φιλιππησίους, 
6. πρὸς Φιλαδελφεῖς, 7. πρὸς Zuvpvatovc, 8. πρὸς Πολύκαρπον, 9. πρὸς 
᾽Αντιοχεῖς, 10. πρὸς ρωνα, 11. πρὸς Ἑφεσίους, 12. πρὸς Ῥωμαίους. 

From this William Morel printed two editions at Paris; one in 15581, 
the other in 1562. He also published a new Latin translation of 
these Epistles in 1558.8 

In 1560 And. Gesner, apparently without any knowledge of the 
edition by Valentinus Paceus, published these Ignatian Epistles in 
Greek, from a manuscript in the possession of Caspar von Nydpruck, 


* Colon. 1557, 1569. Antverp.1540. Complut.1541. Venet. 1546. Paris. 1569, 
besides others in the Patrum Bibliothece. See Fabricius, ibid. Several other edi- 
tions are mentioned by Du Pin. 72 

T TOY ΜΑΚΑΡΙΟΥ, EN ΤΟΙΣ ΑΓΙΟΙΣ, IEPOMAPTYPOZ ITNATIOY, ὃς καὶ ΘΕΟ- 
ΦΟΡΟΣ, ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΘΕΟΥΠΟΔΕΩΣ ANTIOXEIAZ, ἅπαντα. τῷ ἐπιμελείᾳ καὶ τὸ 
orovdg OYAAENTINOY TOY EIPHNAIOY. οὐκ ἄνευ προνομῖας, καὶ τοῦ προτερήµατος. 
ΒΕΑΤΙ INTER Sancros ΟΗΗΙΕΤΙ DEFUNCTOS, HIEROMARTYRIS IGNATII: CUI ETIAM 
NOMEN THEOPHORO: ARCHIEPISCOPI divine civitatis Antioche?s, opuscula, que qui- 
dem extant, omnia, idque, certé in originali, qua ab ipso primüm perscripta sunt, lin- 
gua Greca, cura et opera VALENTINI Packet. Cum privilegio Magistratus utriusque 
summi, ne quis nostra, invitis aut clam nobis usurpet, néve falcem in messem mittat 
alienam, Ne quis dicat sibi non predictum, caveto. 4to. At the end is the following 
colophon :—ETYIIQOH EN ΔΙΛΙΓΓΙΑ ΠΑΡΑ ZEBAAAQ TQ MAHP, MHNI µαιµακτη- 
ριῶνι, ἔτει δὲ ἀπὸ τῆς τοῦ Χριστοῦ γεννήσεως χιλιοστῷ πεντακοσιοστῷ πεντηκοστῷ ἑβδόμῳ. 

f ΤΟΥ ΕΝ ΑΓΙΟΙΣ IEPOMAPTYPOZ ITNATIOY ἀρχιεπισκόπου Αντιοχείας, ἐπιστο- 
Aa. Ἀανοτι Martyris ΙαΝΑΤΙΙ ΑΝΤΙΟΟΗΙΑΣ archiepiscopi, Epistole. ܗܘܡ‎ 
T ἀγαθῷ κρατερῷ 7’ αἰχμητῶῦ. PARIBUS, M.p.Lvi. Apud Guil. Morelium, in Grecis 
typographum Regium. 12mo. The edition of 1562 exactly agrees with this in size, 
type, and pagination. There is some variation in the notes; and the title-page is 
printed in Roman letters instead of Italics. 

8 Sancr1 Martyris IonaTII, ANTIOcHIZ ΑΠΟΒΙΕΡΙΒΟΟΡΙ, Epistole. De Grecis 
in Latinas denuo converse. — Parisiis, «.p.Lvin. Αγιά Guil. Morelium, in Grecis 
typographum Regium.  PmiviLEG:0 Reais. 12mo. 

a2 








lv INTRODUCTION. 


accompanied by a translation, or rather a paraphrase, by J. Brunner.* 
Three other editions, and another Latin translation by Hieronymus 
Vairlenius, appeared before the end of the sixteenth century.t 

Up to this period the editors had done little or nothing in the critical 
examination of the Ignatian Epistles. At the beginning of the seven- 
teenth century more attention was given to this subject; and Martialis 
Meestreeus, in the notes to his edition f, entered slightly upon an exami- 
nation of the grounds of the pretensions of the Epistles to be considered 
as authentic. The Three Epistles, of which Latin copies only were 
found, he thought would be more safely classed among Apocryphal 
writings; both because there were no copies of them existing in Greek, 
and because no mention had been made of them by any ancient writer 
before the time of St. Bernard. Of the Twelve in Greek he received Nine 
as genuine, on the authority of the testimony borne to them by Eccle- 
siastical writers—namely, the four cited by Theodoretus, which are in- 
cluded in the seven enumerated by Eusebius, the Epistle to the Antio- 
chians, cited by Johannes Damascenus, and that to the Philippians, 


* TOY ΑΓΙΟΥ IEPOMAPTYPOZ ITNATIOY ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΘΕΟΠΟΛΕΩΣ 
ANTIOXEIAZ, ΕΠΙΣΤΟΛΑΙ AQAEKA. Ἱανατῃ Beatissia1 MARTYRIS, ET ÁRCHI- 
EPISCOPI ANTIOCHENI, EpistoL# DvopEcim. Interprete Ioanne Brunnero Tigurino. 
Per. ANpREUM GrsNERUM. F. w.p.Lx.fol. This edition is comprised in a col- 
lection, called, ** Theologorum Aliquot Grsecorum veterum orthodoxorum libri 
Greci et iidem Latinitate donati: quorum plerumque partim Latiné, partim Greece 
antehac non sunt editi," In the preface to the volume, which is dated 1559, the 
editor writes: * Ignatium verd cum ille Latine tantum ediderit ego Grecum ex- 
emplar manuscriptum nactus ex bibliotheca CL.V. pis memoriw D. Gaspari à Nyd- 
prugck existimavi neque Henrico Petri molestum, studiosis autem plerisque gratum 
fore, si ea que hactenus Latiné tantum circumferebantur, Grecé simul et Latiné à 
me fuissent edita, presertim denuo nuper translata, et id cum rerum Indice copio- 
sissimo." p. 4. 

t D. lenati Ancuiepiscor: Antiochie, et Martyris Epistole, prorsus A postolicse : 
Hieronymo Vairlenio Syluio interprete, cum breuiss. in easdem scholiis. Antverpic, 
Ex officina Christophori Plantini, Prototypographi Regii, ANNo w.p.Lxxr. 12mo. 
It is printed in the same size as 8 companion to the following edition. 

TOY EN ΑΠΟΙΣ IEPOMAPTYPOZ ITNATIOY ΑΡΧΙΕΠΙΣΚΟΠΟΥ ANTIOXEIAS, 
ΕΠΙΣΤΟΛΑΙ. Sanctr Martyris Ienatu, ÁNTIOCHLE ÁnRcHIEPISCOPI, EPrsTOLAE. 
Antverpiz, Ex officina Christophori Plantini, w.p.uxx11. On the last leaf it is said 
to have been printed a year later. **Antverpise exendebat Christophorus Plantinus 
Prototypographus Regius, Anno x.D.Lxxrr." 

{ TOY EN ΑΡΙΟΙΣ IEPOMAPTYPOZ ITNATIOY, ΑΡΧΙΕΠΙΣΚΟΠΟΥ ᾿Αντιοχείας 
Επιστολαί. ΒΑΝΟΤΙ Martyris Jenatit, ÁNTIocHLE Archiepiscopi Epistole. Nunc 
demim, cum Latina interpretatione à regione Grecis apposita, in lucem edite, recog- 
nite, et Notis illustrate. Per Martiatem Mzstrzum, Doctorem Theologum. 
Panisus, apud Marcum Orry, via Iacobza, ad insigne Leonis salientis. Mw.nc.virr. 
12mo. 





INTRODUCTION. γ 


which he supposed to be the Letter alluded to in the Epistle of Ρο]γοατρ. 
The remaining Three, to Hero the Deacon, to the Tarsians, and to 
Maria Cassobolita, although not mentioned by Eusebius, he felt con- 
strained to admit with the rest, on account of the conformity of the style, 
and because Twelve letters are mentioned by Simeon Metaphrastes, and 
Twelve also are contained in the old Latin version, which is of greater 
antiquity than the time of Ado.* He acknowledged, however, that the 


— 





* * Quod attinet ad duas priores epistolas ejusdem ad B. Ioannem Evangelistam, 
aliasque duas sequentes; alteram Ignatii ad Mariam Deiparam, et alteram Marie ad 
Ignatium: tametsi eas, ut germanas, vindicari sciamus a pluribus recentioribus, — 
cum tamen Grzecé nunquam conscripte reperts fuerint, nec illarum ullus vete- 
rum patrum ad Bernardum usque meminerit; tutius meo judicio fuerit, easdem in 
commentationum apocrypharum numero collocare. 

Verum cum preter antedictas, alie duodecim epistole B. Ignatio assignentur, 
qui non modo Latinis sed etiam Grecis characteribus expressm esse reperiuntur ; 
est quod illarum certitudinem paucis ad amussim examinemus. —— 

Quod autem ad earundem literarum numerum spectat atque seriem, Theodoretus 
Cyrensis e quatuor tantum piam Ecclesie doctrinam in dialogis suprà citatis con- 
firmat, ex epistolis nimirum ad Romanos, ad Ephesios et Trallianos dialogo 1, et 
ex epistola ad Smyrneos dialo. 2. et 9. Ruffinus dum lib. histor. Eccles. 3. cap. 
pridem cit. literas Ignatii Apostolicas refert, quatuor superioribus alias duas, illas 
scilicet, que ad Magnesianos et Polycarpum scripte fuerunt, adjicit. Hieronymus 
in Catalogo prseter has sex antedictas septimam ad Philadelphenos, non secus ac 
Sophronins ejus interpres, Eusebius atque Nicephorus locis nuper citatis commemo- 
rant. Damascenus ἠθικὴν quandam ejusdem martyris sententiam ex epistola ad 
Antiochenos lib. i. Parall. c. 21. mutuatur: et Polycarpus ipse vir Apostolicus ex- 
pressum illius que ad Philippenses legitur, in suis ad illos literis reddit testimonium, 
E quibus certé apté inter se compositis Patrum assertionibus, novem nobis é duodecim 
indubitate fidei (si veteribus credamus) constant Ignatii epistole : ad Trallianos 
videlicet, ad Magnesianos, ad Philippenses, ad Philadelphenos, ad Smyrnenses, ad 
Polycarpum, ad Antiochenos, ad Ephesios, et demum ad Romanos. 

Ex prelibato igitur [gnatii epistolarum numero, tres consequuntur, ad Heronem 
scilicet, ad Tarsenses, ad Mariam Cassoboliten, que magis in dubium videntur posse 
revocari, eo quod illarum antiquissimi Ecclesie scriptores nullam fecerunt mentio- 
nem. Verum preter id quod sapientissime Baronius tomo 2. Annalium, cum de 
hisce literis dissereret, observavit: illas videlicet in unum corpus initio simul non 
fuisse redactas, sed singillatim Asiaticarum Ecclesiarum solicitudine, prout in Epistola 
Polycarpi ad Philippenses suprà citata videre licet: tres ille duplici potissimum 
de causa, ad Ignatium auctorem referri debent. Una est, quod mira styli conformitas 
et sententiarum similitudo in his tribus cum novem reliquis reperiatur, prout pla- 
nius atque perspectius animadverteret, quisquis illas invicem καὶ παραλλήλως contu- 
lerit. Altera veró que illas Ignatio vindicat ratio est, quod Simeon Metaphrastes 
auctor antiquus duodecim epistolarum tandem in vita illius meminerit totidemque 
praterea vetus Ignatii interpres, quem ipso Adone antiquiorem infra declarabimus, 
é Greeco in Latinum commutarit.——-Ex tot igitur tamque gravibus patrum antiquo- 
rum auctoritatibus, rationumque momentis, satis liquidó constare potest: has esse 
germanas et veré aureas Ignatii epistolas, qua licet ab hereticis et a Greculis pos- 

terioribus, 














γι INTRODUCTION. 


Greek text of the Ignatian Epistles had been in some places interpolated 
and corrupted by heretics and later Greek writers. 

Robert Cardinal Bellarmin also, in his treatise De Sacramento Eu- 
charistice, remarked that the Greek copies contained many errors* ; 
and in his Catalogue of Ecclesiastical writers he observes that no great 
trust is to be placed upon the Greek copies whenever they differ from 
the Latin. + 

Nicolaus Vedelius (Vedel), a Professor at Geneva, was the first to at- 
tempt a discrimination between the Epistles bearing the name of Ignatius. 
In 1623 he published an edition T, in which he divided the Greek Epistles 


terioribus, alicubi interpolate et depravate fuerint, ut potissimum in epistola ad 
Philadelphenses videre licet," &c. See Nota ad Epistolas S. Ignatii, eodem Martial 
Mestreo auctore. Paris. 1608, pp. 15— 21. 

In this criticism Μερβίγερας has not advanced much further than Baronius, in 
whose steps he has evidently trod. Baronius writes thus: '*Ceterum, quod ad 
Ignatii epistolas pertinet, de illis agens Eusebius, illarum tantum meminit, que 
date sunt Smyrne primum, ac deinde Troade: sic et Hieronymus easdem recenset, 
omnes numero septem, videlicet ad Ephesios, ad Magnesianos, ad Trallenses, ad 
Romanos, postea que date sunt Troade ad Philadelphios, ad Smyrnenses, et Poly- 
carpum ; omnes scilicet, quas priusquam ex Asia profisceretur conscripsit. Quse 
autem ab eo sunt scripte Philippis in Macedonia, ad Antiochenos, et ad Heronem 
ejus ecclesie diaconum, quseve ad Tarsenses, eos preteriisse videntur, sicut et quae 
novissime scripta ab eo fuit ad Philippenses; quas Ignatii esse germanas, easdemque 
sincerissimas, nemo jure poterit dubitare: sicut et que data est ad Mariam Cassobo- 
litem, de qua superius actum est: de quarum fide parum est ut citem vetustissimos 
Grecos codices, qui non in Urbe tantum in diversis bibliothecis habentur, sed et 
alis ubique locorum; vel Photium in testem adducam: quandoquidem judicio 
omnium eruditorum, stylo, charactere, aliisque compluribus notis verborum, sen- 
tentiarum, ac rerum, ex septem illis omnium auctoritate probatis epistolis certam sibi 
vendicant fidem, adeo ut nulla manifestior vel vehementior de earum integritate pos- 
sit afferri probatio, quam ex reliquis epistolis ejusdem Ignatii, contesseratione et con- 
nexione quadam sibi invicem omnibus coherentibus: ut nulla prorsus de impostura 
possit oriri suspicio." See Ann. Eccles. ad An. 109. Edit. Luce. 1738—1757. Vol. ii. 
p.50. 

* “ Neque multum fidendum est Greecis codicibus quos Kemnitius magni facit : 
Multi sunt enim in eis errores, ut quivis facilé animadverteret, qui conferret eos 
codices Grecos, qui nunc extant, cum testimoniis Ignatii, que citantur ab Atha- 
nasio in Epist. ad Epictetum, et à Theodoreto in Dialogis contra Eutychianos." 
Edit. Ingolstad. 1601, Vol. iii. p. 906. 

t De Scriptoribus Ecclesiasticis Liber unus; Rome. w.pc.xi. **Unum hoc loco 
admonendum videtur, non esse magnam fidem habendam codicibus Greecis, qui nunc 
extant, quando discrepant à Latinis: sspe enim emendatiores inveniuntur codices 
Latini quàm Greci" p.30. 

1 TA TOY ATIOY ITNATIOY MAPTYPOZ ΕΠΙΣΚΟΠΟΥ ANTIOXEIAZ Εὑρισκόμενα 
ἅπαντα. 8. IeNATII Episcop: ΑΝΤΙΟΟΗΕΝΙ et Martyris que extant omnia, in duos 
libros distincta, QuoRUM PRioR οοντινετ Epistolas genuinas, alter supposititias. 
Cum xu. Exercitationibus in eundem Ignatium pro antiquitate Catholicá adversus 

Baronium 


INTRODUCTION. vil 


into two classes, one of which he considered to be genuine, and the 
other spurious. To the former he assigned the seven Epistles — 
1. To the Zrallians, 2. Magnesians, 3. Philadelphians, 4. Smyrneans, 
5. Polycarp, 6. Ephesians, 7. Romans, which had been enumerated by 
Eusebius; to the latter he attributed the remaining five which had not 
been mentioned by him in his Ecclesiastical History. The Three Latin 
Epistles he passed over, as being too manifestly spurious to need any 
notice. Besides this division into classes, he also marked several pas- 
sages which he considered to be interpolated, even in the Epistles 
which he received as genuine. The Latin version of Vairlenius, as 
corrected by Mzestreeus, with Vedelius' own emendations noted in the 
margin, is printed in parallel columns with the Greek text. This is 
accompanied with critical notes, an apology for Ignatius, or Prolegomena 
de aucteritate Epistolarum Ignatii, and twelve Exercitationes, in which 
the authority of these Epistles is turned against the tenets of the 
Romish Church. 

But far greater progress was made in the investigation respecting the 
claims of the Ignatian Epistles by James Usher, Archbishop of Armagh, 
than by any of those who had preceded him in this field of interesting 
inquiry. He had observed that a passage cited by Theodoretus, 
Bishop of Cyrus in the fifth century, as from the Epistle of Ignatius to 
the Smyrneans, was not found to exist in any of the Greek or Latin 
copies of those Epistles then published, but that a quotation similar to 
that made by Theodoretus had been adduced by Robert Grosseteste, 
Bishop of Lincoln, in his Commentary on Pseudo-Dionysius the Areo- 
pagite, about 1250, and by William Wodeford about 1396, and John 
Tissington, both in their writings against Wickliff.* As all these three 
authors were Englishmen, the thought suggested itself to the learned 
Archbishop that the source from which these quotations were derived 
must once have been current in this country, and might probably be still 
in existence. Under this impression he instituted an inquiry, and had 
the gratification of discovering two copies of an ancient Latin translation 
of the Ignatian Epistles, one in the library of Gonville and Caius Col- 
lege, Cambridge, and the other in the private collection of Richard 
Montacute (or Mountagu), Bishop of Norwich, in which the passage of 
Geneuensi et Verbi Diuini ministro. Accessit versio Latina ab eodem emendata cum 
ejusdem Apologia pro Ianatio et. Appendice notarum Criticarum, ac Indice quatru- 
plici. Geneva, M.pc.xxim.  4to. 

* See Archbp. Usher's Dissertation, p. xv. 





Vill INTRODUCTION. 


the Epistle to the Smyrneans was found to agree with the quotations 
made by those three authors, and with the Greek as cited by Theodoretus. 

In these copies the Epistle to the Philippians was omitted; and the 
arrangement of the rest differed from that of the Greek and Latin editions 
previously made public. They were exhibited in the following order :— 
1. ad Smyrnenses, 2. ad Polycarpum, 3. ad Ephesios, 4. ad Magne- 
sios, 5. ad Philadelphicos, 6. ad Trallestos, 8. Maria, proselyte Chas- 
saobolorum, ad Zgnatium, 8. Ignatii ad Mariam proselytam, 9. ad Tar- 
senses, 10. ad Antiochenos, 11. αἆ Eronem, 12. ad Romanos.* 

Besides this difference in the arrangement of these Epistles, the text 
itself was found to display considerable variations from the previous 
editions, to omit altogether many passages, and likewise to amplify and 
extend, in the manner of paraphrase, numerous others. A comparison 
of some other passages which had been cited in the Dialogues of Theo- 
doretus, in a Letter concerning the Synods of Rimini and Seleucia, attri- 
buted to Athanasius, and in the Ecclesiastical History of Eusebius, 
convinced the learned Archbishop that the recension contained in the 
manuscripts which he had discovered might be considered asa tolerably 
accurate representation of the text of the Ignatian Epistles in the fourth 
and fifth centuries, although not precisely corresponding with it in every 
particular. Furnished with these additional means of criticism, he en- 
deavoured to separate the spurious Epistles attributed to Ignatius from 
the genuine, and to restore the latter to their pristine condition, by re- 
moving the interpolations by which they had been falsified and deformed. 
Following, therefore, in the steps of Vedelius, he rejected as fictitious all 
those Letters which had neither been mentioned by Jerome or Eu- 
sebius, nor cited, in his Dialogues, by Theodoretus. Moreover, having 
observed that the style and manner of the Epistle to Polycarp varied con- 
siderably from the rest which he was induced to receive as genuine, he 
was led to reject this also as spurious ; and in doing so he believed that 
he was supported by the authority of Jerome+, whose words as 
they now stand would certainly lead to the conclusion, either that the 
Epistle to Polycarp was formerly different from what it now is, or that 
it and the Epistle to the Smyrneans were identical. But it is evi- 
dent, from comparing the passage with Eusebius, that the obscurity has 
arisen from a considerable omission having been made by Jerome 
in transferring the words of Eusebius to his own Catalogue of Eccle- 
siastical Writers. The learned Primate in this place seems to have 


* See Archbp. Usher's Dissertation, p. cxli. T See ibid. vii. See p. 165. 


INTRODUCTION. 1X 


considered the words of Jerome as independent testimony respecting 
the Epistles of Ignatius, although it could scarcely have escaped his 
knowledge that Jerome had borrowed his information altogether from 
Eusebius without mentioning the source from which it was taken, as Vos- 
sius * and Bishop Pearson afterwards observed. + 

Archbishop Usher published his edition of the Ignatian Epistles, 
together with the Epistle of Polycarp to the Philippians, at Ox- 
ford, in 1644.t He divided them, as Vedelius had done before him, 
into two classes. The former comprehended the Epistles to the 
Ephesians, Magnesians, Trallians, Romans, Philadelphians, and Smyr- 
neans. The latter, which he regarded as spurious, contained the re- 
maining six Greek Epistles, and the Three which are found only in 
Latin.§ To these he subjoined the ancient Latin version of the 
Shorter Recension of the eleven Ignatian Epistles discovered by him- 
self in the manner which has been stated above. || 

In this volume the Greek text and the old Latin Version, first edited 
by J. Faber Stapulensis, are printed in parallel columns. In repub- 
lishing this Version Archbishop Usher not only consulted the previous 








* See his edition of Ignatius, p. 265. 

T See Vindicia S. Ignat. Epist., p. 10, and my Vindicie Ignatiane, p. 36. 

1 ΡοισολΒΡΙ Er Ίονατα EpisrOLAE: Vna cum vetere vulgata interpretatione 
Latina, ex trium manuscriptorum codicum collatione, integritate sus restitutá. 
Accessit & Ignatianarum Epistolarum versio antiqua alia, ex duobus Manuscriptis in 
Angliá repertis, nunc primum in lucem edita. Quibus praefixa est, non de Ignatii 
solum et Polycarpi scriptis, sed etiam de Apostolicis Constitutionibus et Canonibus 
Clementi Romano tributis, JAcoBr Ussgnir zirchiepiscopi Armachani DissERTATIO. 
Οσον]. Excudebat Leonarpus Licrietp Academie Typographus. Ann. Dom. 
M.DC.XLIV. 

S To these is prefixed the following title-page :—E»isror,e B. ΙΟΝΑΤΙΟ AnscRIPTA, 
A MEDLE ZTATIS GRAECIS, SEX: Que, simul cum vetere Vulgata Versione Latina, 
hic habentur edite. i. Ad Mariam Cassobolitam, ii. ad Polycarpum, Smyrne 
Episcopum, iii. ad T'arsenses, iv. ad Antiochenos, v. ad Heronem, Antiochenum Dia- 
conum, vi.ad Philippenses. A REcENTIORIBUS LATINIS ADDITA, ALIZE TRES: NEMPE 
AD S. IoaNNEM ApostoLum, Dux: ap BreatissimamM VinoiNEM, Matrem Doni, 
Vwa. Prioribus premissa est Marie Cassobolita, posterioribus subjuncta B. Marie 
Deipara nomine ad Ignatium edita Epistola: unà cum Zgnatii Elogio, ipsius in sede 
Antiochená successoris Heronis titulum preferente. p. 125. 

|| To these he affixed tbe following title, from which it appears that they had 
been already printed two years before the volume was published :—Eristonarnum 
IeNATII vETUS LATINA Versio; ex duobus Manuscriptis, in Αναμια repertis, nunc 
primüm in lucem edita: ust, Vt in Grecá editione precedente minio signata cer- 
nuntur que ab hic versione aberant, ita hic signis [ ] inclusa sunt que in Grecis 
nostris non leguntur: numeris etiam ad marginem appositis, quibus Greci contextüs 
psgine, huic interpretationi respondentes, indicantur: Oxowre, Excudebat LEo- 
NARDUS LicHFIELD, Anno Dom. 1642. 


b 


x INTRODUCTION. 


editions, but also compared two ancient manuscripts belonging to the 
libraries of Baliol and Magdalene Colleges, Oxford; and, further, he 
procured a collation of a very ancient copy in the possession of Alex- 
ander Petau, at Paris.* 

It does not, however, appear that the learned Prelate had the oppor- 
tunity afforded him of consulting any fresh manuscript authority for the 
Greek text; but by causing all those words and passages which had 
no equivalent in the Shorter Latin Version to be printed in red letters, 
he exhibited at once the chief variations between the Greek recen- 
sion of the Ignatian Epistles which he then edited and another 
recension hitherto unknown, which that Latin translation must have 
followed. By such means he felt that he had made considerable progress 
in detecting that which was spurious and had been interpolated into the 
text; but inasmuch as he saw that there still remained in that Shorter 
Latin Version many passages and expressions which could scarcely be 
received as the genuine words of Ignatius, he declared that he could not 
venture to promise T that the genuine Ignatius could be recovered without 
the aid of another Greek text, which he hoped to obtain from 8 manuscript 
in the Medicean Library at Florence, of which he had already received 
permission to have a transcript]; or at least without the aid of a 
Syriac copy, which he did not despair of procuring from Rome. 

To this edition he prefixed a very learned and able Dissertation re- 
specting the writings of Ignatius and Polycarp, and also the Apostolic 
Constitutions and the Canons attributed to Clemens Romanus, which 
he sums up with the following passage respecting the Ignatian Epistles : 
* Ut igitur totum hoc negotium tandem aliquando finiamus: quod olim 
de libro, qui Predicatio Petri inscriptus est, disquirendum Origenes 

* See Preface to his Annotationes. 

T Ut ex ef sola integritati suz restitui posse Zgnatium, polliceri non ausim: nisi 
alterius exemplaris subsidium accesserit ; vel Greci, cnjus ex Bibliotbecá Florentina 
obtinendi spes mihi nuper est injecta non exigua; vel saltem Syriaci, quod Rome 
reperiri adhuc posse non despero. Ibi enim, ni fallor, Zgnatius recentior Patriarcha 
Antiochenus (qui sub Gregorio ΧΙΙ Reformationi Calendarii interfuit) vitam 
finiens, Chaldaicos et Arabicos suos libros reliquit: inter quos Zgnatii etiam nostri 
Epistolas Chaldaica sive Syriacé lingua exaratas extitisse, ex Catalogo eorum didici, 
quem inde in 4ngliam secum adduxit Vir Clarissimus, et mihi dum vixit conjunctissi 
mus, patrie suse immortale decus, D. Henricus Savilius. See Dissertatio, p. xxvi. 

1 Integri quoque Ignatii deinceps prim» sus simplicitati ex Florentino exem- 
plari restituendi expectationem movi: eamque ut explerem, summá serenissimi 
Principis Ferdinandi benignitate (D. Americi Salveti, Magni Ducis apud Regem 
nostrum residentis, interventu) codicis illius ex Bibliothecà Medicea, in coenobio S. 


Laurentii reposita, describendi potestatem impetravi. See ΑΡΡΕΝΡΙΧ IaNATIANA: 
in Lectori. p.1. 


INTRODUCTION. ΧΙ 


proposuit, sit nécne genuinus liber, an nothus, an mixtus: idem de 
Grecis que circumferuntur Zgnatii Epistolis hodie si queratur ;¡ 0 
respondendum esse concludimus, earum sex nothas, totidem alias mtxias, 
nullas omni ex parte sinceras esse habendas et genuinas."* To this 
volume is appended a body of notes, which, although they were printed 
in Oxford in the same year as it was published, have a distinct pagina- 
tion, and bear a different printer's name in the title-page.t 

Two years later the learned Isaac Vossius, having obtained permis- 
sion from the Grand Duke of Tuscany, published the Greek text of the 
Ignatian Epistles from the volume in the Medicean Library to which 
Archbp. Usher had already called attention. $ This manuscript, which 
Turrianus (Torrés)§ had described as very ancient and very correct, is 
attributed by Bandini|| to the eleventh century, and contains, together 
with various Epistles by several other authors, the eight first, and a part 
of the ninth, of the Ignatian Epistles, in the same order and form as 
they are found in the Shorter Latin Version discovered by Usher, which 
manifestly was made from this recension of the Greek, although ap- 
parently from a more correct copy than this Medicean transcript. ¶ 

In his edition Vossius divided the Epistles into three classes: the 
first containing the Epistles of Ignatius, to the Smyrneans, Polycarp, 
Ephesians, Magnesians, Philadelphians, and Trallians, from the Medi- 
cean manuscript, and the Epistle to the Romans from the earlier edi- 
tions: the second, Epistles falsely attributed to Ignatius, being the 
Letter of Maria Cassobolita to Ignatius, his Letter to her, from the 





* See p. cxxxviii. 

t In PorvcaRPIANAM Epistouarum IoNATIANARUM Syllogen ANNOTATIONES ; 
Numeris ad Marginem interiorem appositis respondentes: in quibus Grecorum 
Ignatii exemplarium, & inter se, & cum utráque vetere Latiná interpretatione, compa- 
ratio continetur : Oxon1#, Excudebat HENnR1Icus Hatt, 1644. 

1 Erisronzs GENviu S. IexATI1I MARTYRIS; que nunc primum lucem vident ex 
bibliotheca Florentina. Adduntur S. Ienarn EPrsroL e, quales vulgo circumferun- 
tur. Adhec S. BanNAB. ErisroLA. Accessit universis translatio vetus. Edidit, 
& νοτας addidit, Isaacus Vossius. AMSTEL. CIO I0C XLVI. 

S In Explanat. in Clement. Constitut. Apost., lib. ix. cap. 17. Id. pro Epist. 
Pontif., lib. ii. c. 10. See Usher's Preface to Appendix Ignatiana. 

|| “Cod. vii. Epistole incerti auctoris, seu potius S. Maximi, Athanasii, Basilii 
Magni, Gregorii Nazianzeni, et Ignatii Epistole.—No. xxxi. p. 242. τοῦ ἁγίου Ἴγνα- 
τίου ἐπιστολαὶ. S. Ignatii Epistole ix. Prima est ad Smyrnwos, ultima ad Tar- 
senses, cujus finis desideratur ; desinit enim in verbis ἀνεπίστατοι γὰρ eit τοῦ κι... 
Codex Grec. Membr. MS. in 4to. Majori, Sec. xi: initio et fine mutilus, in cujus 
primo folio indiculus manu Luce Holstenii conscriptus legitur. Constat foliis 
scriptis 252." See Catalogus Codd. Grac. Bibliothece Laurentiane, Vol. 2. p. 345. 

«| See Notes, pp. 280, 290, &c., below. 

b2 





xl INTRODUCTION. 


Medicean manuscript, with the Epistles to the Tarsians, Antiochians, 
Hero the Deacon, and the Philippians, from the former editions, and 
the Three Latin Epistles: the third class, Znterpolated Epistles, com- 
prises the Longer Recension of the Six Epistles of the first class, that to 
the Romans not being repeated. The Greek text is printed in parallel 
columns with the Latin. The ShorterVersion, first published by Archbp. 
Usher, accompanies the two first classes, with the exception of the 
Epistle to the Philippians, which was not included in that Version: and 
. the old Longer Vulgate Translation accompanied the Interpolated 
Epistles. 'The Epistle attributed to St. Barnabas is subjoined, followed 
by annotations upon the whole. 

In the following year, 1647, Archbp. Usher having received the edition 
of Vossius, published in his Appendix Ignatiana* the Six Epistles which 
he attributed to Ignatius, according to the text of the Medicean copy, 
accompanied with a Latin translation, compiled from the ancient Ver- 
sion which he had discovered, and from that of Hieronymus Vairlenius. 
In his Address to the Reader he complains of not having found the 
Medicean text very correct, as Turrianus has described it, observing, 
that nothing further could be done than to remain satisfied with it till 
a more correct copy should be discovered. + 

In 1672, J. B. Cotelerius (Cotelier) published the Ignatian Epistles in 
his edition of the Apostolic Fathers. He arranged them in the same 

* APPENDIX ΙΟΝΑΤΙΑΝΑ. In quà continentur: i. Jgnatii Epistole genuine, à 
posterioris Interpolatoris assumentis libere, ex Greco Mediceo exemplari ex- 
presse ; et nova versione Latin& explicate. ii. Zgnatii Martyrium, à Philone Aga- 
thopode, et aliis qui pussioni illius interfuerant, descriptum; ex duobus antiquis 
Latinis ejusdem versionibus nunc primüm in lucem editum. iii. T'iberiani, Plinü 
Secundi ® Trajani Imp. de constantià Martyrum illius temporis, Epistole. iv. Smyr- 
nensis Ecclesi: de Polycarpi martyrio Epistola, cum antiquá Latina ejusdem meta- 
phrasi, integré nunc primum edita. v. In Jgnatii et Polycarpi Acta, atque in 
Epistolas etiam Jgnatio perperam adscriptas, Annotationes Jacost UssgRi ARMA- 
CHANI. Londini, 1647. Ato. 

t “Id tantüm de quo jam conqueramur, habemus: non reperisse nos Mediceum 
codicem, qualem eum nobis Turrianus commendaverat, emendatissimum. Quo 
tamen & cum vetere nostro Interprete Latino (quem hanc editionem secutum fuisse 
constat) & cum vulgatis libris Grsecis collato, ita correctionem temperandam cen- 
suimus: ut qua ex illis addende videbantur vocule, uncis [ ] includerentur; 
manifestiora errata é textu tollerentur quidem, sed scriptá lectione cum nota yp. 
simul apposità ; meliores vulgatorum codicum lectiones, et de dubiis locis conjecture, 
à D. Patricio Junio, et Isaaco Vossio suppeditats, suis in locis ad marginem appo- 
nerentur. Quibus respondens Latina etiam versio addita, ex nostro Interpretis 
antiquá, et Hieronymi Vairlenii novà utcunque conflata: quá, intereà dum integrius 
Grecum nobis contingat exemplar, contenti esse poterimus." See Lectori, p. 5. 


INTRODUCTION. xli 


manner as Vossius. * I. Epistles of Ignatius, comprising the seven men- 
tioned by Eusebius. The text of the six other Epistles is taken from the 
Medicean manuscript; but that of the Epistle to the Romans from the 
earlier editions, emended by the aid of the copy as exhibited by Simeon 
Metaphrastes, and of the old Latin Version of the Shorter Recension. T 
II. Interpolated Epistles of Ignatius, being the Longer Recension 
of the same Seven Epistles; and III. Supposititious Epistles, com- 
prising the rest of the Letters which have been ascribed to Ignatius, 
in Greek, and that of Maria Cassobolita. To all of these Cotelerius has 
vupplied a new Latin translation. These are followed by the spurious 
Iznatian Letters, which exist only in Latin ; by the ancient Latin Ver- 
sion both of the Longer and Shorter Recensions, and by the Acts ofthe 
Mar‘yrdom of Ignatius from Metaphrastes; and by the Latin Acts of 
Marty.dom first published by Archbp. Usher in his Appendix Ignatiana. 

In 1609 T. Ruinart printed, from a manuscript belonging to the collec- 
tion ofthe famous J. B. Colbert, Acts of Martyrdom of Ignatius f, in which 
was inserted the Epistle to the Romans, in a shorter form than that of 
the previous editions, very closely corresponding with the old Latin 
Version discovered by Archbp. Usher, and evidently belonging to the 
same recension of the Ignatian Epistles as that which exists in the Medi- 
cean manuscript. These Acts, and the Epistles contained therein, 
were reprinted by J. E. Grabe$ in 1699. 

In the same year T. Ittigius (71114) || first published all the Seven Epistles 
of the Shorter Recension together, six from the Medicean text with the 
translation of Cotelerius, and the Letter to the Romans from the text of 
the Colbert manuscript, as edited by Ruinart, and with his Latin trans- 
lation.q To these he subjoined the old Latin Version of the Shorter Re- 


* S3. Patrum qui temporibus Apostolicis floruerunt, Barnabe, Clementis, Herme, 
Ignatii, Polycarpi; opera edita et inedita, vera et suppositicia. Una cum Clementis, 
Ignatii, Polycarpi Actis atque Martyriis. Johannes Baptista Cotelerius Societatis 
Sorbonicsz Theologus, Ex MSS. Codicibus correxit, ac eruit; Versionibus, Notis et 
Indicibus illustravit. Lutecie Parisiorum, m.pc.Lxx11. p. 847—1013. 

+t Hsc Epistola adhuc Grecé inveniri non potuit. Consarcinata autem est ex 
antiqua Interpretatione, et ex Epistola interpolata, necnon ex Metapbraste. P. 866. 

i Acta primorum Martyrum sincera et selecta ex libris cum editis tum manu- 
scriptis collecta, eruta vel emendata, notisque et observationibus illustrata. Paris, 
1689. 4to. P.700. 

§ In * Spicilegium SS. Patrum, ut et Hereticoram, Βεροια] post Christi natum, 
i. 1. & iii.” Ozon.1698—9. 2 Vol. P.9. Vol. ii. 

|| In * Bibliotheca Patrum Apostolicorum Graeco-Latina. Premissa est Disser- 
tatio de Patribus Apostolicis, autore L. Thoma Ittigio."  Lipsim, πΏοιο. 12mo, 
«| Sancti Ignatii Epistole, p. 1. 


xiv INTRODUCTION. 


cension *, the same Epistles in the Longer form, with the corresponding 
ancient Latin Version, the remaining Ignatian Epistles with the Vulgate 
Version ], the four Latin Epistles, and the Acts of Martyrdom, from the 
edition of Ruinart.$ In editing these Ignatian Epistles Ittigius thus 
expresses his opinion respecting them: **Etsi autem septem Ignatii 
epistolas ab Eusebio recensitas genuinas dici posse haud inficier, et 
pleraque in istis epistolis, quales e Florentino codice prodierunt, au- 
torem Ignatium spirare existimem, asserere tamen haud ausim, quod 
Florentinus ille codex omni ex parte genuinus sit, et Ignatii Epistolze 
per tot secula ab omni corruptione et interpolatione ad nostram usque 
etatem permanserint." || 

In 1709 Dr. Thomas Smith published the Seven Epistles of the 
Shorter Recension, together with the ancient Latin Version of that 
Recension, entirely omitting all the other Epistles. ¶ 

In 1711 W. Whiston edited both the Recensions in parallel columns, 
the Shorter accompanied by the English Version of Archbishop Wake, 
and the Longer by a new translation of his own.** To this edition he 
prefixed a dissertation in which, agreeably to the opinion previously 
announced by the very learned J. Morin ++, he endeavoured to prove that 


* Earundem Epistolarum Ignatii Vetus Latina Versio; ex duobus Manuscriptis, 
in Anglia repertis 4 Jacobo Usserio, Archiepiscopo Armachano, Ozonia, 1642, pri- 
mum edita, p. 93. 

T S. Ignatii Epistole Interpolate, cum Versione vulgata Latina, p. 139. 

1 Epistole S. Ignatio falso adscripte, tam Grecs cum versione latina vulgata, 
quam Latinz.  Premissa est Grecis Epistola Marie à Cassobelis ad Ignatium. 
Latinis subjuncta B. Maria Virginis Epistola. Utraque non minus spuria, p. 279. 

§ Acta Martyrii S. Ignatii Greece et Latine ex editione Theodorici Ruinart, p. 355. 

|| See Dissertatio de Patribus Apostolicis prefixed to this edition, p. 286. 

«| S. Ienatu EpisToL E GeNvINA, juxta Exemplar Mediceum denuo recensite, 
Una cum Veteri Latina Versione. Annotationibus D. Joannis Pearsoni nuper 
Episcopi Cestriensis, et Thoms Smithi 8. T. P. illustrate. Accedunt Acta genuina 
Martyrii 8. Ignatii, Epistola S. Polycarpi ad Philippenses, et Smyrnensis Ecclesise 
Epistola de S. Polycarpi Martyrio; cum Veteribus Latinis Versionibus, et Annota- 
tionibus Thome Smithi. Oxonu £ ΤΗΕΑΤΗΟ SHELDONIANO. Anno mpcoix. 4to. 

** In ** Primitive Christianity Revived: in four volumes. Vol i. containing the 
Epistles of Ignatius, both Larger and Smaller, in Greek and English, &c., by 
William Whiston, M.A.” London, 1711. 8vo. 

tt In Commentarius de sacris Ecclesie Ordinationibus, fol. Paris, w.pc.Lv. 
Par. iii. pp. 45, 46, he writes thus :—“ Nova textus Ignatiani ex antiquo codice Floren- 
tino editio, licet ab antiquis editionibus plurimüm differat, in eundem tamen sensum 
hac in causá conspirat, iisdemque nonnumquam verbis aliquando disparibus. —— 
Percontabitur forsan Lector unde tanta textus diversitas? — Paucis dicam, quod 
censeo. Utrumque legendo non conjicio dolo id factum esse. Itaque hoc contigit 
aut festinatione scribe, qui multa prudens omisit, ut pensum celerius absolveret, et 

quz 


INTRODUCTION. XV 


the Longer Recension contained the genuine Letters of Ignatius, and 
that the Shorter was only an abstract or abridgment.* By those, how- 
ever, who have acknowledged any of these Epistles to be the genuine 
work of an Apostolic Father, the Seven of the Shorter Recension 
have been most generally received and quoted as the Letters of Igna- 
tius; and several editions of them in that form have appeared in the 
interval between the end of the seventeenth century+, and the publi- 
cation of the ancient Syriac Version. In the meanwhile but little has 
been done towards any further correction of the text beyond a few 


que hiare videbantur verbis propriis resarsit: Aut quod mihi probabilius videtur, 
aliquis sui causà exemplar exscribens, non putavit sibi necesse esse integrum descri- 
bere, ideo sparsim multa hic et illic transiliit, et transennas ne nimium hiarent, ali- 
quando verbis suis conjunxit. Quapropter antiqua Ignatianarum Epistolarum editio 
genuinum textum nobis exhibet. Nova veró mancum et interpolatum. Hinc ne- 
gotium non facessit id quod in Epist. ad Magnesios nove editionis negatur é Silentio 
Christum processisse. Est enim additamentum quo brevissimé Valentinianorum 
heresis prestringitur, ab exscriptore non abs re textui infartum, quo caret an- 
tique editionis textus. Neutrum tamen textum omnis mend# purum asseruerim. 
Queedam etiam, sed paucissima, in antiqua deficiunt, in nova vero innumera." 

* A Dissertation upon the Epistles of Ignatius. ** Proposition: The Larger 
Epistles of Ignatius, which of late have been stil’d his Interpolated Epistles, are alone 
the Genuine and Original Epistles of that Father. And the Smaller are only an 
Epitome of several of the Larger ; made most probably about the middle of the fourth 
century of the Church.” p. 1. 

t 1742, at Basle, by J. L. Frey, in * Epistole SS. PP. Apostolicorum Clementis, 
Ygnatii, Polycarpi, atque duorum posteriorum Martyris, cum variorum adnotatio- 
nibus et prefatione J. L. Frey."  Basilie, 1742. 8vo. 

1746, at London, by R. Russell, in “SS. Patrum Apostolicorum Barnabe, 
Herm», Clementis, Ignatii, Polycarpi, Opera Genuina; una cum Ignatii et Polycarpi 
Martyriis: Versionibus antiquis ac recentioribus, Variantibus Lectionibus, selectis- 
que Variorum Notis illustrata. Accesserunt 8. Ignatii Epistole, tum Interpolate, 
tum Supposititie.” Cura Richardi Russell, M.A. London, w.poc.xnvi. 2 Voll. 
8vo. 

In 1765 at Venice, by Gallandi, in ** Bibliotheca Veterum Patrum Antiquorumque 
Scriptorum Ecclesiasticorum. Cura et studio Andree Gallandii.” Tom. i. Venetiis, 
cio10CCLXV. pp. 243—308. 

1821, at Halle, by Thilo, *S. Ignatii Epistole. In usum prelectionum Acade- 
micarum, edidit Joh. Carolus Thilo.” Halw.1821. 12mo. 

1829, at Copenhagen, by C. T. Hornemann, in “Scripta genuina Patrum Aposto- 
licorum: edit. C. F. Horneman.”” Hauniz, 1828-29. 4to. 

1839, at Tubingen, by Hefele, in “ Patrum Apostolicorum Opera. Textum ex edi- 
tionibus prestantissimis repetitum recognovit, brevi adnotatione instruxit et in 
usum Prelectionum Academicarum eddit Car. Jos. Hefele." 'Tubingse wpoooxxxix. 
8vo. 

An edition without date or name of place, but evidently printed in Holland ; with 
no other title-page than simply *IewATI: Epistouz.” 8vo. 46 pages. 





xvl INTRODUCTION. 


conjectural emendations, as no additional Greek manuscript, or other 
ancient version of these Epistles had been brought to light. Aldrich * 
had indeed printed again in 1708 all the Ignatian Epistles contained in 
the Medicean copy, from a transcript made expressly for that purpose 
by A. M. Salvini; and Dr. Jacobson collated afresh, for his edition 
of the Apostolic Fathers published in 1838+, all the manuscript autho- 
rities upon which the previously-existing editions of the Seven Epistles 
had been grounded. 

An Armenian Version of the Ignatian Epistles had also been printed 
at Constantinople in 17831; but its existence seems to have been 
unknown to the various editors of the writings of the Apostolic Fathers : 
at any rate it has not been applied by them to the criticism of the text 
of Ignatius. 


VARIOUS OPINIONS AND CONTROVERSY RESPECTING THE 
IGNATIAN EPISTLES. 


From the first appearance of the Greek Epistles bearing the name 
of Ignatius down to the middle of the seventeenth century, when the 
publication of the editions of Usher and Vossius formed a new epoch 
in their history, a great variety of opinion respecting the genuineness 
and authenticity of the whole or part of these Letters prevailed. Some, 


* Sancti Martyris Ignatii Antiochensis Episcopi Epistola septem genuine, Quas 
nimirum collegit S. Polycarpus suzque ad Philippenses Epistole subjecit. Oxonii 
e Theatro Sheldoniano. An. Dom. xw»poccvir. 

t S. Clementis Romani, S.Ignatii, S. Polycarpi, Patrum Apostolicorum, que 
supersunt. Accedunt S. Ignatii et S. Polycarpi Martyria. Ad fidem codicum recen- 
suit, annotationibus variorum et suis illustravit, indicibus instruxit Guilielmus 
Jacobson, M.A. Oxonii, e Typographeo Academico, mpcooxxxvm1. 2 Voll. 8vo. 

t This version is assigned to the fifth century of our era by Pl. Sukias Somal 
in Quadro delle opere di vari autori anticamente tradotte ἐπ Armeno. — Venezia, 
1825. 8vo. ‘‘ Epistole di S. Ignazio Martire, e Vescovo d'Antiochis, dirette 
1. A que di Smirne, 2. A. S. Policarpo, 3. A que' di Efeso, 4. di Magnesia, 5. di 
Filadelfia, 6. di Trallia, 7. di Roma. A queste sette Epistole genuine vanno ag- 
giunte altre sei col seguente ordine, 1. A que' di Antiochia, 2. Una lettera di Maria 
proselita spedita a S. Ignazio, 3. La Riposta fattale da S. Ignazio, 4. A que' di Tarso, 
5. Ad Erone diacono d’Antiochia, 6. A que'di Filippi. Queste ultime credute 
furono apocrife in un colle sopraccennate genuine tradotte sul testo Greco, e per la 
prima volta stampate in Constantinopoli nel 1783." p.10. This account by Pl. 
Sukias Somal has been translated word for word, and inserted by Carl. Fried. Neu- 
mann in Versuch einer Geschichte der armenischen Literatur, nach den Werken 
der Mechitaristen frei bearbeitet. Leipzig, 1836. 8vo. p. 73. 


INTRODUCTION, xvii 


with the Cardinal Baronius* and the Jesuit Halloix f, received them 
all as the genuine and unadulterated writings of the disciple of St. 
John; while others, with J. Calvin}, did not scruple to denounce the 
whole as a barefaced and stupid forgery. The Magdeburg Centu- 
riators spoke doubtfully of the whole$. The opinion, however, which 
seems most generally to have prevailed among moderate and reflecting 
persons was, that Ignatius did indeed write Epistles; but that those 
which then bore his name had been much corrupted and interpolated by 
later hands. Scultetus sums up the arguments respecting them thus: 
* Rationibus his in omnem partem probe diligenterque excussis, in ter- 
tiam nonnulli secesserunt sententiam, statueruntque esse quidem epi- 
stolas hasce Ignatii: sed adulteratas, sed interpolatas. Quorum in 
judicio et nos acquiescimus." * 





* See Baronius' words, cited above, note, p. vi. 

T See Apologia pro epistolis Ignatii, p. 435 of **Illustrium Ecclesise Orientalis Scrip- 
torum, qui sanctitate juxta et eruditione primo Christi seculo floruerunt et Apostolis 
convixerunt, vite et documenta. Auctore R. P. Petro Halloix. Duaci, u.pc.xxxm1.” 

1 * Nihil neeniis illis que sub Ignatii nomine edite sunt putidius, quo minus tole- 
rabilis est eorum impudentia, qui talibus larvis ad fallendum se instruunt." See 
Institutio Christiane Religionis, Lib. i. c. 19. sec. 19. 

$ * Ecclesiastica Historia, integram Ecclesise Christi ideam —— secundum singulas 
Centurias, perspicuo ordine complectens: singulari diligentia et fide ex vetustissimis 
et optimis historicis, patribus, et aliis scriptoribus congesta : per aliquot studiosos et 
pios in urbe Magdeburgica. Basilie per Ioannem Oporinum, fol.” 

They wrote thus: ** Lectori autem pio et attento considerandum relinquimus, quan- 
tum sit illis epistolis tribuendum. Non enim dubitamus, quin in lectione earum cui- 
libet ista in mentem veniant: Primüm, quod feré in omnibus epistolis, licet satis co- 
piosis, occasio scribendi prestermittitur : nec vel divinare licet, quare potissimum ad 
hanc vel illam Ecclesiam literas voluerit mittere. Deinde, ipsius peregrinationis ratio 
non parvum injicit scrupulum considerantibus, quód multo rectiore et breviori itinere 
Romam potuerit navigare, ut testatur vel ipsius Pauli exemplum: quód non fuerit ei 
integrum longas ambages querere, quia captivus ducebatur: quód decem leopardis, ut 
ipsemet eos nominat, traditus erat: neque fiat mentio, eum exercitum Imperatoris 
secutum: imó ne historiis quidem proditum sit, Imperatorem per tantos circuitus 
Romam profectum esse. Expende quàm longum iter sit, Antiochia ad littus ZEgei 
pelagi se recipere, ibique recta sursum versus septemtrionem ascendere, et preecipuas 
civitates in littore sitas usque &d Troadem perlustrare, cum tamen Romanum iter 
sit destinatum versus occasum. — Tertio, res ejusmodi in istas literas insperse sunt, 
ut ad eas propemodum obstupescat lector: ut quód ex rebus mediis seu ceremoniis 
res prorsus necessarise constituuntur, ut de Paschate et jejuniis certorum dierum, ad 
qu etiam ipsam conscientiam alligat: et qusedam alia, de quibus paulo post dicetur. 
Denique quód multo plures hodie Ignatio adscribantur epistole, quam tempore 
Eusebii et Hieronymi factum sit. Hec cum 81188 non somnolento lectori incidant, 
non existimavimus nobis vitio vertendum, si huc apponeremus——. Est et hoc 
annotandum, quód hoc anno Domini 1558, epistole Ignatii Grecé sint impress» et 
publicate, que hactenus per aliquot secula latuerunt. Cent. 2. Cap. x. p. 165. 

* Medullee Theologie Patrum Syntagma. In quo Theologia Priscorum Primi- 

¢ tivi 





XVill INTRODUCTION. 


At the period of the publication of the Shorter Recension by Usher, and 
of the corresponding Greek text of some of the Epistles by Vossius, and, 
indeed, even before that time, party feelings with respect to Church Go- 
vernment had begun to operate greatly upon mens’ minds; and so far to 
influence their judgment as to cast a great impediment in the way of 
candid ‘and impartial criticism respecting the Ignatian Epistles. The 
strong hierarchical tendency of these Letters, their frequent exaltation of 
the Episcopal office, and the positive declaration contained therein— 
Without these (that is, the Bishop, the Presbyters, and Deacons) there 
is no Church, with other sentences, such as the following:—.Let no 
man do any thing of what belongs to the Church without the Bishop.— 

.Wheresoever the Bishop shall appear, there let the People also be.— 
It is not lawful without the Bishop, neither to Baptize, nor to cele- 
brate the Holy Communion+—while they necessarily caused great 
offence to such as had adopted the Presbyterian form of Ecclesias- 
tical government, both on the Continent and in Great Britain, gave, 
on the other hand, a value to these Epistles in the eyes of their oppo- 
nents far beyond any other intrinsic merit which they might possess. 
If these writings were indeed, as they professed to be, the genuine pro- 
duction of the disciple and companion of one of the holy Apostles, their 
authority, although not so imperative upon Christians as that of the 
Sacred Scriptures themselves, would undoubtedly carry very great 
weight; nor could it be rejected without much presumption and conse- 
quent spiritual danger. The positive and distinct manner, therefore, in 
which the method of Church Government, and of the administration of 
the Holy Sacraments by Bishop, Presbyters, and Deacons, is laid down 
and insisted upon in these Letters, would be decisive at once as to the 
question at issue between the two parties. We find, therefore, as we 
might naturally expect, the one party exerting itself to the utmost to 
disprove the genuineness of the Ignatian Epistles, and the other not 
less zealous and strenuous in endeavouring to establish it. Each, in the 
eagerness to secure its own object, caught only at such points as were 
favourable to its own views, and thus heedlessly, if not intentionally, 








tivee Ecclesiee Doctorum, qui ante et post Concilium Nicenum floruerunt, methodo 

analyticá et syntheticá expressa, atque a Roberti Bellarmini, Ceesaris Baronii, Gre- 

gorii de Valentia, aliorumque Pontificiorum corruptelis ita vindicatur: ut liquido 

appareat, penes solas Reformatas Ecclesias esse doctrine et Veritatis Evangelicw Anti- 

quitatem. Authore Abrahamo Sculteto. Anno A.Dcxxxiv. Francofurti. 4to. p.351. 

; t Epistle to the Trallians, ch. iii., and to the Smyrneans, ch. viii., Archbp. Wake's 
ersion. 


INTRODUCTION. xix 


overlooking all those which had the contrary aspect, was carried away 
beyond the bounds of that sober and cautious criticism which is essen- 
tially necessary in all our inquiries after truth. 

The attacks made upon these Epistles by the celebrated Claude De 
Saumaise, under the assumed name of Walo Messalinus *, and by David 





* In his work entitled Walonis Messalini de Episcopis et Presbyteris con- 
tra D. Petavium Loiolitam Dissertatio Prima. | Lvap. Bat. 1641. He writes 
concerning these Epistles in the following terms :—'* Quod permirum mihi videretur, 
nisi apud me constaret, omnes illas Ignatii Epistoles suppositicias esse, vel certe 
multis locis interpolatas. Stylus tamen, qui nimis rhetoricatur, nec simplicitatem 
redolet Apostolicam, et preterea multorum rituum mentio, et rerum, morumque 
quos in Ecclesia nondum state Ignatii usus receperat, satis evincunt, non posse 
illud opus auctori quem ementitur, adscribi. Κυριακῆς observande traditio, ἑερέων 
et ἀρχιερέων de Episcopis et Presbyteris appellatio, Altarium mentio pro mensis, 
Laicorum et Clericorum distinctio, Judeorum odium, quos non adeo tunc aversa- 
batur Ecclesia Christiana, et alia infinita, que alibi notabuntur, inaudita Ecclesise 
eo tempore quo vixit et scripsit Ignatius, id quod dico plane probant. Et sane 
στιχοµετρία vetus preefixa est operi Georgii Syncelli et Theophanis in antiquissimo 
exemplari, quo recensentur scripture ἐκκλησιαζόμεναι et κεκανονισµέναι, item spurise 
et ἀπόκρυφοι inter τῆς νέας γραφῆς ἀπόκρυφα. Ignatius omnia reponit cum Pastore 
Herme, Periodis Petri, Pauli, et Johannis, cum Evangelio secundum Thomam et 
Clementis operibus. Epistole ille natz aut suppositze videntur circa initium aut me- 
dium secundi seculi, quo tempore primus singularis Episcopatus supra presbyteratum 
introductus fuit. Ideo ut eum commendaret, et confirmaret, in omnibus epistolis 
septem prioribus usque ad nauseam sspe iterat et inculcat, Episcopo tanquam 
Christo esse obediendum. Nihil sine Episcopo in Ecclesia agendum ; quem definit, 
πάσης ἀρχῆς καὶ ἐξουσίας ἐπέκεινα πάντα κρατοῦντα ὡς οἷόν τε ἄνθρωπον κρατεῖν. Quse 
αἱ quis Apostolorum genium spirare contendat, περ ille haud unquam trivit illa Apo- 
stolica scripta. Sed et falsissimum quod in Epistola ad Trallenses scribit, veneran- 
dum esse Episcopum aicut Christum, quemadmodum Apostoli preceperunt. Αἰδεῖσθε 
δὲ καὶ τὸν Ἐπίσκοπον ὑμῶν ὡς Χριστὸν, καθὸ ἡμιν οἱ µακάριοι διετάξαντο Ἀπόστολοι. 
Ubinam hoc Apostoli preceperunt? Paulus certe in priore ad Timotheum pre- 
cipit : τοὺς καλῶς προεστῶτας Πρεσβυτέρους διπλῆς ἀξιοῦσθαι τιμῆς. Qui bene presunt 
Ecclesise Presbyteros duplici.honore dignos esse. Quod ille de omnibus Presbyteris, 
sive Episcopis, qui plures unam tunc regere solebant Ecclesiam, non de singulari 
aliquo et locali Episcopo dixit. Quasi idem esset pendere à Christo et pendere ab 
Episcopo, et quasi nemo posset Christianus cum Christo sentire qui dissentiret ab 
Episcopo, utriusque mentem in unum conspirare, Christi et Episcopi, ut qui affir- 
maret, non posse que Christi sunt sapere qui contra Episcopi sententiam ullo modo 
faceret. Que toties de Episcopi auctoritate repetita, eo sensu, et illa verborum 
ὑπεροχθ, putida sunt, inepta, sed et falsa, et pene impia. Quero enim, quis unquam 
talia in commendationem Episcopalis dignitatis scripserit! Que, ut dixi apparet de 
industria et affectatione composita, ad extollendam Episcopi auctoritatem, circa 
initia introducti Episcopatus, ut populi, qui antique et Apostolice wqualitati pres- 
byterorum assueverant, facilius ac lubentius eum reciperent, nec propter novitatem 
exosi aversarentur. Quo primum tempore, ceptus est Episcopatus superstrui ac 
superponi presbyteratui, scriptum illud prodiisse, id argumento est, quod ita Episco- 
pum extollit, ut Presbyteros non deprimat." &c. p.252. 

c2 








XX INTRODUCTION. 


Blondel* of the Presbyterian party, were answered by Dr. Hammond Τ, 
the very learned and zealous supporter of the cause of the Church of 
England against the Puritans. This provoked a rejoinder from the Lon- 
don Ministers in their Jus Divinum Ministeri Evangelii 1, and from 


* In his Apologia pro sententia Hieronymi de Episcopis et Presbyteris, 
Amsteledami, m1910cxzv1., he thus expresses his opinion: **Sic denique antiquior 
(sed qui post Clementis Alexandri dormitionem emersisse videtur) ὑποβολεὺς, Ignatii 
martyris nomen septem Eusebio, Athanasio, Hieronymo, etc., Jaudatis epistolis ap- 
pixit, quas alii recentiores cum interpolassent, animis à crimine sumptis, quinque alias 
veteribus ignotas, adjecerunt, suoque exemplo Latinos nostros ad binas sud linguá 
conscribendas permoverunt. Quam primum priorum sex é vetustissimó Laurentianse 
Bibliothecz codice suó labore exscriptarum dignus celeberrimó patre filius Isaacus 
Vossius copiam fecit, eas avidis oculis hausi, manu propria descripsi, cum citatis à 
Veteribus locis studiose contuli, seculo nostro gratulatus quod illud ipsum exemplar 
quo ante 1300 annos usus erat Eusebius novam ipsi propediem affulsuram lucem 
sponderet. Sed postquam attentiore animó, singularum et phrasim et materiam et 
ordinem expendi, blandientes antea spes pudibundus abjecere coactus, bone patrum 
fidei impudenter illusum dolui. Quis enim Apostolorum discipulo, imó (si Chry- 
sostomum audiamus) Apostolo, in vinculis martyrium anhelanti dictionis gcnus affec- 
tatum putrique epithetorum ad pompam compositorum fermentó turgens adeo pla- 
cuisse credat; ut que ne semel in celeberrimis Clementis ad Corinthios, Polycarpi 
ad Philippenses, Ecclesie Smyrnensis ad Philomeliensem, Lugdunensis ad Phrygias 
epistolis, aut in Justini, Tatiani, Irensi, Theophili, qure supersunt operibus, aut in 
Papis, Hegesippi, Dionysii Corinthiaci, Polycratis, Melitonis, etc. Eusebiano operi 
insertis fragmentis occurrunt, ab antiquissimó omnium (si Clementem excipias) 
Ignatió habeamus: θεοφόρος, χριστοφόρος, ναοφόρος, ἀγνοφύρος, ἁγιοφόρος, σαρκοφόρος, 
νεκροφόρος, θανατηφόρος, θεοµακάριος, θεοµακάριστος, θεοµακαριστότατος, ἀξιόθεος, ἀξιαγα- 
πητὸς, ἀξιοθαύμαστος, ἀξιονόμαστος, ἀξιοπλόκος, ἀξιοπρεπέστατος, &c.—Prefatio ad 
Ecclesiarum Rectores, p. 39. 

* His argumentis (que preestantissimo Salmasio nuper probata gaudeo) priore 
quam de lgnatianis epistolis imbiberam, opinione ante biennium depulsus, eas 
omnes suppositicias credere coactus sum: recte ne an secus judicent φιλάρχαιοι. 
Ibid. p. 46. 

T Dissertationes quatuor, quibus Episcopatus Jura ex S. Scripturis et Primeva 
Antiquitate adstruuntur, contra sententiam D. Blondelli et aliorum. Quibus pre- 
mittitur Dissertatio Procemialis, de Antichristo, de Mysterio Iniquitatis, de Dio- 
trephe, et ἐν παρόδῳ, de Gnosticis sub Apostolorum svo se prodentibus. Authore 
Henrico Hammond S. S. Theol. Professore, Presbytero Anglienno. Lond. 1651. 4to. 

t Jus Divinum Ministerii Evangelici. Or The Divine Right of the Gospel- 
Ministry ; divided into two Parts, The first Part containing a Justification of the 
Gospel-Ministry in general ; the necessity of ordination thereunto by Imposition of 
hands; the Unlawfulnesse of private mens assuming to themselves either the office 
or work of the Ministry without & lawfull Call and Ordination. 'The second Part 
containing a Justification of the present Ministers of England, both such as were 
ordained during the prevalency of Episcopacy from the foul aspersion of Anti- 
christianism: And those who have been Ordained since its abolition from the unjust 
imputation of Novelty ; Proving that a Bishop and Presbyter are all one Scripture ; 
and that Ordination by Presbyters is most agreeable to the Scripture-Pattern. 
Together with an Appendir, wherein the Judgment and Practice of Antiquity about 


INTRODUCTION. xxl 


Dr. John Owen in the preface to his work entitled, The Saints’ Perseve- 
rance *, dedicated to the Protector Cromwell. To the former of these 
Dr. Hammond replied in his Vindication of the Dissertations con- 
cerning Episcopacy, from the answers or exceptions offered against 
them by the London Ministers in their Jus Divinum Ministerts Evan- 
gelici ; and to the latter in An Answer to the Animadverstons on the 
Dissertations touching Ignatius's Epistles, and the Episcopacy $n them 
asserted. 

But a far more able and elaborate attack upon the Ignatian Epistles 
than any which had yet appeared was published by the very learned 
Frenchman J. Daillé, in 1666+; and England has the honour of having 
furnished an antagonist equally learned and not less dexterous in John 
Pearson, then a Presbyter, and afterwards a Bishop of the Church of 
England, whose celebrated rejoinder appeared in 1672.1 This provoked 
a counter reply, published anonymously in 1674 $, by Mat. de Larroque; 
and with this the controversy ceased. Pearson was soon afterwards 
elevated to the see of Chester, a reward to which he was most justly 
entitled for his great learning, diligence, and virtues; but which he 
probably obtained from the fact of his labours being favourable to the 
ecclesiastical and political views of those who were then invested with 
the power of bestowing it. The not less excellent Hammond, who had 
been deprived of his preferment at Christ Church by the Parliamentary 


—— — 


the Whole matter of Episcopacy, and especially about the Ordination of Ministers, is 
briefly discussed. Published by the Provincial Assembly of London. London, 1654. 
4to.— The arguments insisted on by the London Ministers are chiefly drawn from 
Seumaise and Blondel; and so also are those which are urged by Dr. John Owen. 

* The doctrine of the Saints’ Perseverance explained and confirmed ; or the cer- 
tain permanency of their acceptation with God, and sanctification from God mani- 
fested and proved, &c. Also a Preface, manifesting the judgment of the Ancients 
concerning the truth contended for; with a discourse touching the Epistles of Igna- 
tius, the Episcopacy in them asserted, and some animadversions on Dr. H. Ham- 
mond's Dissertations on that subject. London, 1654. 4. 

f Joannis Dallsi de Scriptis que sub Dionysii Areopagite et Ignatii Antiocheni 
nominibus circumferuntur libri duo, quibus demonstratur illa subdititia esse; diu 
post Martyrum, quibus falso tribuuntur, obitum ficta; idemque de illis judicandum 
qus de operibus Christi Cardinalibus inter Cypriani nonumenta habentur. Geneve, 
M.DC.LXVI. 

1 Vindicie Epistolarum S. Ignatii. Autore Joanne Pearson Presbytero. Acces- 
serunt Isaaci Vossii Epistole dus: adversus David Blondellum. — Cantabrigis, 1672. 
4to. 

§ Observationes in Ignatianas Pearsonii Vindicias. Et in Annotationes Beveregii 
in Canones Sanctorum Apostolorum. Rothomagi, 1674. 12mo. 


XXil INTRODUCTION. 


Visitors in 1648, had been designed for the Bishopric of Worcester 
by Charles the Second after the Restoration; but he died on his way 
to London in 1660 before the appointment was confirmed. The 
danger which had threatened the entire constitution of the Church of 
England by the abolition of Episcopal authority had passed away with 
the Commonwealth ; and in the year 1661 the Bishops having previously 
had their spiritual authority restored to them, were again reinstated in 
their seats in Parliament. No external pressure, therefore, rendered it 
necessary to defend the cause of Episcopacy in England; and conse- 
quently the interest respecting the Ignatian Epistles, which had been 
supposed to afford such important testimony in its favour, abated and 
died away. Nor has the discussion respecting them ever been renewed 
again in this country, except by Whiston, who endeavoured to vindicate 
the Longer Recension and the whole twelve Epistles as genuine, 
because he believed them to be favourable to the Arian views which he 
had adopted, and was anxious to defend. 

Many of our theological writers have subsequently quoted the authority 
of the Ignatian Epistles; but none of them seems to have entered again 
into any critical examination of their genuineness or integrity. The 
weight of Bishop Pearson’s name has been generally considered con- 
clusive; and many authors, without either the inclination or the learn- 
ing requisite to enter into the question themselves, or even to examine 
the arguments of that learned prelate, and ascertain how far they are 
valid, have not scrupled to cite the Ignatian Epistles as unquestionable 
evidence, whenever the passages which they adduced were favourable to 
their own opinions. The frequency of the occurrence of this, even in 
the works of some of our most respectable theologians and controver- 
sialists, shews how natural a thing it is for men under such circum- 
stances, when the conclusions coincide with their own wishes and ideas, 
to rely upon and put forward the authority of some great name rather 
than undergo the labour of investigation for themselves, and incur the 
responsibility of propounding conclusions of their own. 

Various authors on the Continent, subsequently to the reply of De 
Larroque to Pearson's Pindicie, have expressed, in different works, a 
judgment more or less favourable to the Ignatian Epistles*; but almost 
all of them have concurred in the opinion, that even in their Shorter 


* See “ Opinions of various learned men respecting the Ignatian Epistles from the 
year 1650 down to the discovery of the Syriac Version in the Appendix to my 
Vindicie Ignatiane. London, Rivingtons, 1846. 8vo." 


INTRODUCTION. xxii 


form they exhibit manifest indications of interpolation and corruption. 
Within the last few years the subject of the Ignatian Epistles has been 
again brought more prominently forward; and the question touching 
their genuineness and the two different Recensions has been renewed 
and discussed with various grades of opinion in Germany. The Longer 
Recension has again found an advocate*: the Shorter has gained new 
supporters]. Both have been denied to be perfectly genuine, but still 
have been acknowledged, although much corrupted and changed from 
their original condition, to contain in them part, if not the whole, of 
the genuine text; and further, their authenticity has been altogether 
denied$. All this discussion, however, has been carried on, and this 
variety of opinion been propounded, without the introduction of any new 
element of criticism, either from the discovery of additional copies in 
Greek, or of any unknown ancient version, or from any passages 
having being found to be cited by early authors which had not been pre- 
viously known and applied. 


ee 


DISCOVERY OF THE SYRIAC VERSION. 


I have already observed that so early as the year 1644 Archbp. Usher 
had hinted at the probability of additional light, at some future period, 
being thrown upon the obscure and difficult subject of the Ignatian 
Epistles by means of a Syriac Version. He further drew attention to 
the fact of the existence of such a version from its having been men- 
tioned in a catalogue of manuscripts belonging to a recent Patriach of 
Antioch, also bearing the name of Ignatius, which had been brought to 
England by the learned Henry Saville.|| 





* Fr. K. Meier, in Ullmann, Theologische Studien und Kritiken. Hamburg, 1836, 
p. 340. | 
T Arndt, ibid. 1839, p. 136.  Huther, in JZlgen, Zeitschrift für die historische Theo- 
logie. Vol. xi. Heft. 4. 1841, p. 2. Ric. Rothe, Die Anfünge der Christlichen Kirche, 
p.739.  Düsterdieck, Que de Ignatianarum Epistolarum authentia duorumque 
textuum ratione et dignitate hucusque prolate sunt sententie enarrantur et dijudican- 

tur. Gotting. 1843. 4to. 

+ Neander, Kirchengeschichte, 2d edit. p. 1140. English Translation by Torrey, 
Vol. ii. p. 443. Schmidt, Versuch uber die gedoppelte Recension der Briefe des Igna- 
tius: in Hencke, Magazin für Religions Philosophie, Vol.iii. p.91. Netz, in 
Ullmann, Theol. Studien et Krit. 1835, p. 881. Car. Hase, in Kirchengeschichte, 
p.88. Third Edition. 

§ Baur, in Tubinger Zeitschrift für Theologie, 1836, fasc. iii. p.199, et 1838, fasc. iii. 
p. 149., and Uber den Ursprung des Episcopats, Tiidingen, 1838. 8vo. pp. 148—185. 

|| See above, p. x., note. 


XXlV INTRODUCTION. 


Ebed Jesu, Metropolitan of Soba, in his catalogue of works in the 
Chaldee or Syriac language, translated into Latin by Abraham Echel- 
lensis, and published in the year 1653, had also spoken distinctly of 
the writings of St. Ignatius, Bishop and Martyr. In the midst, there- 
fore, of the discussion respecting the Ignatian Epistles, which the pub- 
lication of the Medicean copy had rather aggravated than allayed, 
Dr. Fell, Dean of Christ Church, afterwards Bishop of Oxford *, began 
to cherish the hope, formerly expressed by the Primate of Armagh, of 
solving this difficult question by obtaining a copy of the ancient Syriac 
or Chaldee version of the Letters of St. Ignatius. He conceived that a 
favourable opportunity of endeavouring to procure a copy of that trans- 
lation was now opened to him through the assistance of Robert Hun- 
tington, then Chaplain to the British merchants at Aleppo, and after- 
wards successively Provost of Trinity College, Dublin, and Bishop of 
Raphoe. Huntington undertook this commission of Dr. Fell with the 
greatest zeal, as his correspondence with different dignitaries of the Orien- 
tal Churches sufficiently proves. In a Letter to Stephen Peter, Maronite 
Patriarch of Antioch, dated Feb. 24, 1680, he writes: ** Majora insuper a 
tanto Viro speramus beneficia: vel cetera ejusdem Patris (Ephremi Syri) 
opera, vel beati Ignatii Epistolas, in Syriacam, uti aiunt, linguam ver- 
sas. Hujus succedis throno, succedis pietati; ideoque tuum est a squa- 
lore et vermibus Antiochene sedis gloriosum Presulem vindicare, et 
tenebris hucusque obrutum Maronitis Tuis et Christiano orbi luce do- 
nare et immortalitate. Si inveneris ubicumque Monasteriorum tuorum, 
Librum hunc, vestrá dialecto exscriptum, quocunque pretio redimere 
vellem, ut in Europa jugis Libani liberiore frueretur aurá, et privilegiis 
tanto Authore dignis." t In another to the same Patriarch, dated July 
1, 1681, he writes: * Sancti Ignatii Epistolas non alibi reperio, Syriace 
versas, licet ab Ebed Jesu in Catalogo suo, ut probe note, recensentur : 
ideoque in te spes mea est, et quod liber cedro dignus Libani jugis de- 
bebit resurrectionem suam et immortalitatem." t Ina Letter addressed 
to John Lascaris, Archbishop of Mount Sinai, dated Feb. 10, 1680, he 
urges the same inquiry: “Si D. Ignatii Epistole, Syro, Greco, vel 
aliquo alio idiomate, apud vos scripte, retineantur, vellem eas quocun- 
que licet pretio redimere.Ӥ And writing again to the same Archbishop 
on the following day, he says: “ Rogavi insuper Catalogum Codicum 


* See Dr. Smith's Life of Huntington prefixed to his edition of his Letters, p. ix. 
D. Roberti Huntingtoni Rapotensis Epistole. 8vo. Londini, 1704. 
+ Huntingtoni Epistola, p. 8. 1 Ibid. p.12. § Jbid. p. 15. 


INTRODUCTION. XXV 


omnium, qui in inclyta celeberrimi monasterii Bibliotheca latitant, Manu- 
scriptorum; denique Epistolas beatissimi Martyris Ignatii, Praesulis 
Antiocheni, quocumque idiomate, presertim Syriaco, exaratas."* And 
in another Letter to the same Archbishop, dated Cairo, Dec. 10, 1681: 
> Insuper, pluribus literis, et modo appulerint, ad nauseam usque repe- 
titis, alios etiam desideravi Codices, tuo, hoc est zquissimo, pretio redi- 
mendos: quales sunt, D. Ignatii Epistole, vel Graco, vel Arabico, et 
presertim Syriaco, idiomate conscripte.” + 

Nor did he in his zeal limit his researches to inquiry by ܗܐܘ‎ only: 
he also made several journeys in quest of books, and twice undertook 
a voyage to Egypt for this purpose. On one of these occasions he 
even proceeded as far as the monasteries in the Desert of Nitria, and 
visited the Syrian convent dedicated to St. Mary Deipara, which at that 
time was in possession of two copies of the Three Syriac Epistles, 
and of a third of that to St. Polycarp. It is evident, however, that the 
monks did not shew him their collection of manuscripts, as the only book 
which he particularly speaks of having seen there was a copy of the Old 
Testament in the Estrangelo character, in two large volumes.{ Although 
all the endeavours of Huntington to obtain the Syriac version of the 
Epistles of St. Ignatius were unsuccessful, his inquiries tended never- 
theless to throw some further light upon the subject of their existence, 
as the following passage from a Letter of Stephen Peter, the Maronite 
Patriarch of Antioch, shews: ‘Ci accenna per causa delle lettere di 
Santo Ignatio, Patriarcha di questa Antiochena sede, se si ponno tro- 
vare nella lingua Sira; é certo che quelli antichi Padri l'havessero tra- 
dotte in questa lingua, mà in quanto a noi, l'habbiamo mai viste; e per 
aggradire alla sua pia domanda, non mancaremo di far tutto il possibile 
in cercare, se si ponno trovare in questi paesi." $ 

The learned Eusebius Renaudot, in his work on the Oriental Litur- 
gies ||, published in 1716, had also called attention to the existence of 
an ancient Syriac version, from the fact of his having found various 
passages from the Ignatian Epistles cited in an ancient collection of 
Canons in that language. I have given the extracts to which he alludes 
in this volume, pp. 197—201, 232—235. I have also quoted Renaudot's 
words relating to them, and made some observations thereon in my 
notes, p. 344, to which the reader is referred. 





* Huntingtoni Epistole, p.10. ^ t Ibid. p.20. See also pp. 18, 24, 25, 32, 34. 
t Ibid. p. 68. § Ibid. p.111. 
|| Léturgiarum Orientalium collectio. 2 Voll. Paris, 1716. 

d 


xxvi INTRODUCTION. 


In 1725 Jos. Sim. Assemani printed the catalogue of Ebed Jesu, above 
mentioned, in the original language, and at the same time indicated the 
existence of a Syriac copy of the Acts of Ignatius’ Martyrdom among 
the treasures of the Vatican.* | 

In the valuable collection of Syriac manuscripts procured by the late 
Claudius James Rich during his Residency at Bagdad, and purchased 
after his decease by the Trustees of the British Museum, is an imper- 
fect volume, containing lives of Saints and Martyrs: among them is 
found the Fragment of the Martyrdom of St. Ignatius, and of his 
Epistle to the Romans usually inserted therein, which is printed at 
pp. 222—225, 252—255 of this work. So early as the year 1839 I 
had transcribed this fragment; and I further entertained great hopes of 
being able to procure a complete copy of the Martyrdom of St. Igna- 
tius, in which I concluded the Epistle to the Romans would be com- 
prised, from a very ancient manuscript containing numerous Acts of Mar- 
tyrs, and among them those of St. Ignatius, which had been obtained from 
the monastery of St. Mary Deipara of the Syrians, in the Desert of Nitria, 
by J. S. Assemani, in 1715, and deposited in the Vatican. + I trusted to 
be able to procure from Rome a copy of one at least of these Epistles ; 
and thus to have some grounds for forming an opinion as to what value 
we might reasonably expect should be attributed to the Syriac version 
of the whole collection, should it ever come to light. I was, however, 
sadly disappointed in this my expectation; for although my application 
was made and repeated through a channel which I had every ground to 
suppose would prove successful, the only reply which I could obtain 
was, that no such book existed. It is, nevertheless, distinctly stated to 
be in the collection of Syriac Manuscripts in the Vatican both by J. S. 
Assemani 1, and also by his cousin, Step. Evod. Ássemani. $ 

But fuller means of investigating this subject, than I had even ven- 
tured to hope for, were unexpectedly thrown in my way by the acqui- 
sition of several very ancient Syriac manuscripts, procured from the 
same monastery in the Desert of Nitria, called also the Valley of Scete, 
or of the Áscetics, by the Rev. Henry Tattam, now Archdeacon of Bed- 
ford, during his visit to Egypt in the years 1838 and 1839. || 


* In Bibliotheca Orientalis Clementino- Vaticana, tom. iii. pars. 1. p. 16. 

T See J. S. Assemani, Preface to Bibliotheca Orientalis, §. xi. tom. i. 

] See Ibid. p. 606. Cod. i. no. 28. 

S See Acta Sanctorum Martyrum Orientalium et Occidentalium, Vol. ii. p. 5. no. 15. 

|| See an account of this collection of manuscripts, and of the manner in which it 
was 





Add. Ms.14,618. 





Introduction, Vide page XXX . 


Add. Ms.12,]75. 


ܬܘܒ ܐܥܪܬܐ ADD‏ 

oven ܐ‎ «(Samo «e 
ܐܦܝܘܘܦܐ‎ coc i ee doe ο «νι 
ܕܗܘ ܝܢܪ‎ cm ܕܐܙܡܘܪܢܐ:‎ 


ܡܙܘܬܥܪ ..... ܐܗܒܐ :ܘܡܢ 


ܢܫܘܥ ܡܫܝܚܢܦܐ op‏ ܡܬ 


Introduchon, Vide page: XXVII . 


Harrvetia Curetor, fecit 


Add. Ms.17, 199 . 


oon wy RM ae hake 1 
ܐܪ ܣܩܘܦܐܝܐܪܡܘܕܢܐ.‎ wood ala 
role’ psoas ends ‘ae ei e 

E Se 
» 93320 ܙ‎ : 

` i ܡܬܬܙ‎ vo ai ܡ‎ 


as? ÷‏ ܡܬܐ ܚܰܐܠܳܗܐ: hse‏ ܒܝܬܗ 
o3. : sores‏ ܠܗ 030 6443 ܗܝܢ. 
ach?‏ ܡܢܘܐܠܣܘ̈ܢܝܬܝܐ :ܠܐ ܐܢܦܢ 
ܡܐܦܘ «co o» Κος n, 9c‏ 
lore verc ached‏ ܘܗܝܡܢܘܬܨܐܝܟ 
ܣܘܝܪܐ. ܘ "ZEE «n‏ 
dde a‏ :ܒ 
«ο‏ ܢܗܘ ܘ ܒܙܚ̇ܟܘܢ - ܘ 
ܕܬܩܒܠܘܢ ܡܘܪ ܘܒܬܝܙ v? totes‏ 
je eo veste‏ ܘܣܦܘܢ ܠܬܫ 
thom v hostel‏ ܕܐܠܗܐ ܢܘܡܬ ܘܢ 
ο ® ' ` 0‏ ܠܥܕ ܡܢܐ 


ܠܐܠܗܐ ܡܨܐܝܒ ܕܢܫܬܓܒܙܢ ܫܶܐܠܝܳܐܢܳܐ ` 
ܐܠܡܐ ܝ ܬܽܘܐܝܢܐܐ ܕܡܦܬܘܐ Auct)‏ 


a9)» ܐܝܟ‎ «nas «λα 
ܝ‎ ο maaan a ܩܙܡܝܬ ܐܙ‎ 
ADM PRAES Ad: m9 ܬܘܬ‎ 


Jniroduchon, Vide. page XXX1 . 


INTRODUCTION. XXVll 


No sooner was this collection deposited in the British Museum than 
I anxiously examined the contents of every volume, to ascertain if any 
of the Epistles of St. Ignatius were among them; and I was rejoiced to 
discover, not only several extracts from these Epistles, cited by diffe- 
rent ecclesiastical writers, but also the entire Epistle to St. Polycarp, in 
a volume of great antiquity. 

Several of these manuscripts contained notices of the donors by whom 
they had been presented to the monks of St. Mary Deipara. Among 
them were some in the handwriting of Moses of Nisibis, some time 
Superior of the convent; in which he stated, that in the year of the 
Greeks 1243, or 931 of our era, he had added to the library no less than 
two hundred and fifty volumes, which he had procured by donation and 
purchase during a recent visit to Bagdad. A few of these I was aware 
had been obtained and transported to the Vatican by Elias Assemani in 
1707, and by J. S. Assemani in 1715; but from the accounts given to me 
by Dr. Tattam, by Lord Prudhoe, now Duke of Northumberland, who 
had visited this convent in 1828, and by the Hon. Robert Curzon, who 
had also been a guest of the monks of the Nitrian Desert about nine 
years later, I had every reason to conclude that there were still lying in 
obscurity in the Valley of the Ascetics at least two hundred volumes, of 
an antiquity anterior to the close of the ninth century. Encouraged 
by finding one Syriac Epistle of St. Ignatius to hope for the discovery 
of others, and extremely desirous of exploring the remainder of those 
volumes of such venerable antiquity, and of rescuing them from the 
obscurity in which they were lying, and from the destruction with which 
they were threatened, I naturally felt a most intense anxiety that some 
measures should be speedily taken to endeavour to obtain for the 
library of the British Museum the rest of the manuscripts belonging to 
the Nitrian convent. Archdeacon Tattam, equally zealous with myself 
in the same cause, voluntarily offered his services to undertake another 
voyage into Egypt, and to endeavour to negociate for the purchase of 
them. The present Duke of Northumberland most cordially approved 
and effectually aided our endeavours ; and in the year 1842, the Trustees 
of the British Museum having applied for and obtained a special grant 
from the Lords of the Treasury for this purpose, Archdeacon Tattam 





was obtained for the British nation, in an article, headed British Museum— Manu- 
scripts from the Egyptian Monasteries, in No. CLIII. of the Quarterly Review, 
pp. 39—69. 

d 2 


xxvlii INTRODUCTION. 


shorty afterwards started upon his second expedition into Egypt, in 
quest of manuscripts. This undertaking was crowned with very great 
success; and on the Ist of March, in the year 1843, between three and 
four hundred additional volumes, from the monastery of the Valley of 
the Ascetics, arrived in the British Museum. I immediately began to 
examine their contents, and had the rare satisfaction of having my 
hopes realized by finding among them, not only several additional pas- 
sages from St. Ignatius, quoted by various authors, but also three entire 
Epistles—to St. Polycarp, to the Ephesians, and to the Romans—in a 
volume of very considerable antiquity. 

Although Archdeacon Tattam’s second journey to Egypt had been 
attended with such eminent success, and had added so many invaluable 
stores to the British Museum, he had not exhausted the whole of the 
rich mine of the Valley of the Ascetics, nor transferred all the literary 
treasures of the Egyptian Desert to the library of the British metropolis. 
At the same time as they professed to dispose of the.whole of the collec- 
tion, nearly half of their volumes were concealed and withheld by the 
monks for some future occasion. In the year 1847 M. Auguste Pacho* 
was fortunate enough to become the possessor of the remainder of the 
manuscripts belonging to the Brethren of St. Mary Deipara; and the 
Lords Commissioners of Her Majesty's Treasury having most liberally 
purchased them from him to complete the collection already deposited in 
the British Museum, I had the happiness of discovering among them 
another copy of the Three Epistles of St. Ignatius in one of those 
volumes which had been presented to the Monastery in the year 931 by 
the Superior, Moses of Nisibis. 





NOTICE OF THE MANUSCRIPTS FROM WHICH THE SYRIAC 
TEXT IS TAKEN. 

1. A thick manuscript in quarto, consisting of two volumes bound to- 
gether. The first is made up of two distinct manuscripts, of which the 
former, written in a large hand, contains, 1. 7e Asceticon of Father 
Pachomius ; and 2. 4 Narrative relating to an aged Camobite, whose 
name was Malcus. The latter, written in a small hand in two columns, 
comprises, 1. Questions and Answers of the Egyptian Fathers; 2. The 


* See an account of M. Pacho’s acquisition in the Preface to my edition of the 
Festal Letters of Athanasius, p. v.—xiii. 


INTRODUCTION. ΧΧΙΧ 


Epistles of Evagrius to Melania; and 3. The Epistle of my Lord 
Ignatius the Bishop. This is written on the last leaf of the manuscript, 
and seems to have been added to the rest of the contents of the volume 
on account of its brevity, being sufficient to fill up the vacant space of 
vellum, which was too precious to be left unemployed. It is the 
Epistle to Polycarp, the first in the order of the Three Syriac Epistles ; 
and the text of this manuscript has been followed in this work: it is 
indicated in the notes by the letter a. 

This volume is not dated; but the other, which is bound up with it, 
and likewise.contains various Ascetic works of Evagrius and Marcus the 
Monk— Lives of the Egyptian Fathers—the Peshito Version of the Pro- 
phecy of Isaiah, and a Letter from Basil to Gregory of Nazianzum, 
bears a subscription at the end, in which the date was noted, but it has 
been partly erased. Enough however remains to shew that it was 
transcribed between the year of the Greeks 840 and 850, which will 
give the date of the manuscript between A.D. 530 and 540. The other 
volume bound up with it, on the last leaf of which the Epistle of Igna- 
tius to Polycarp is found, was undoubtedly written about the same period ; 
and indeed the hand-writing seems to be identical. We may therefore 
safely conclude that this copy of St. Ignatius' Epistle was transcribed 
in the first half of the sixth century, or before A.D. 550. 

On the first page of the manuscript, as it now stands, is written 
ܕܣܘܪ̈ܝܝܐ‎ Lact] ܕܒܝܬ ܝܠܕܬ ܠܗܐ ܕܡܕܒܪܐܼ‎ lis Bo 1989 ܐܝܬܘܗܝ‎ 
οἱ li: ܥܠܝܘܗܝ. ܐܘ ܡܦܩ ܠܗ ܡܢ‎ yoloo fan ܟܠ ܕܫܩܠܗ ܠܟܬܒܐܼ‎ 
ܗܢܐܼ. ܡܚܝ̈ܩܥܐ ܢܗܘ 1212010 ܡܢ ܥܕܬ(‎ Ἠρσια» ܠܚ‎ ο] . 59,50 ܦܣܩ ܡܢܗ‎ ° 
cone] ܩܕܝܫܬܐ ܕܐܠܗܐ‎ * This book belongs to the monastery of Deipara, 
of the Desert of Scete, of the Syrians. Whosoever taketh this book 
and maketh any fraudulent use of it, or taketh it out of the convent, 
or cutteth away any thing from it, or eraseth this memorial, may he be 
accursed and estranged from the Holy Church of God. Amen.” Un- 
der this is noted G. PP., which is also found in many other volumes of 
this collection, probably by J. S. Assemani when he visited this monas- 
tery and inspected the books, in the year 1715.* 

On the first page of the second leaf we read this inscription, cool] 


1985 ܗܢܐ Dud?‏ ܝܠܕܬ ܠܗܐ bom,‏ ܕܒܚ̈ܠܕܒܪܐ dash‏ ܕܩܢܘܗܝ ܡܝܢ 
ܡܕܡ ܕܙܢܬ ܢܘܢ ܛܝܒܘܬܐ ln,‏ ܡܬܝ ܘܐܒܪܗܡ ܘܬܐܝܕ ܬܐ «noo‏ 


* See Preface to J. S. Assemani's Bibliotheca Orientalis, §. xi. 








XXX INTRODUCTION. 


«μαλακό‏ ܟܠ lio?‏ ܒܗ ܢܕܠܐ ܥܠܝܗܘܢ ܡܐܛܠ «(νο‏ ܘܟܠܡܡܢ ܕܠܚܐ 
ܠܠܘܗܕܢܐ ܗܢܐܼ. do nice lia‏ ܣܦܪܐ ;2 . ςαζᾖμο‏ ܥܠܘܗܝ ܟܠܗܚܢ 
ܠܘ̈ܛܬܐ cx‏ ܒܢܩܠܘܣܐ looo . backes‏ ܚܪܡ ܡܢ ܕܘܚܐ ܩܕܝܬܐ : c‏ 
“This book belongs to the convent of Deipara of the Syrians,‏ ] 
in the Desert of the Ascetics, which Mathew, Abraham, Theodorus, and‏ 
Joseph, of Tecrit, acquired from that with which the grace of God‏ 
supplied them. Whosoever readeth in this book, let him pray for them‏ 
on our Lord's account; but whosoever wipeth out this memorial, may‏ 
his name be wiped out of the book of life; and may there come upon‏ 
him all those curses which are written in the law of Moses, and may he‏ 
be accursed from the Holy Ghost, to eternity. Amen.” Then follows,‏ 
ܕܒܐ 22:9- yao]‏ [ܟܦܢܝܐܼ Lj5o‏ ܢܚܦܐܼ in another hand, do] av‏ 
Ephraem Xenaias arranged and bound it: may the Lord pardon him.‏ * 
Amen.” This manuscript was obtained by Dr. Tattam when he first‏ 
visited Egypt in 1839. British Museum Additional MS., 12,175.‏ 

II. A manuscript on vellum, in 4to., written in a peculiar hand. The 
date appears to me to be certainly not later than the seventh or eighth 
century. It is imperfect in the beginning and at the end. In the first 
part is a fragment of a Letter of consolation on the death of a child ; 
but as there is no subscription at the end, the author's name does not 
appear. Then follow the three Epistles of St. Ignatius. 1. ]2ε] 
ܕ[ܝܓܢܐܛܝܘܣ‎ The Epistle of Ignatius, At the end, Moi “It is 
ended." 2. d.a] ܕܬܪ̈ܬܚܢ: ܕܠܝܘܬ܆‎ : 0x25 Of the Same, the Second, to 
the Ephesians. At the end, Asada “It is ended.” 3. ܕ12: ܕܬܠܬܐ:‎ 
te ܕܩܕܝܫܐ ܆ ܐ‎ soar The Third Epistle of the same Ignatius. At 
the end, :]ρσιωο ܬܠܬ : ܕܐܝܓܢܐܛܝܘܣ܀ ܐܦܝܣܩܘܦܐ܆‎ IRI yous 
‘‘Here end the Three Epistles of Ignatius, Bishop and Martyr." 
The text of the Epistles to the Ephesians and Romans has been copied 
accurately from this manuscript; and the various readings of that to 
St. Polycarp are also given in the notes to that Epistle, where it is desig- 
nated by the letter 8. The rest of the contents of this volume is mis- 
cellaneous, comprising An Epistle of Gregory Theologus to Evagrius.— 
‘Sermons of Mar Jacob, Bishop of Serug, or Batne.—Sermons of Mar 
Isaac.— Extracts from the Philosophers concerning the soul.—Charge 
of Plato to his disciple.—Admonition of one of the Seniors to monks 
commencing their exercises. — Sermons of St. Basil and Gregory of 
Nyssa on the Trintty.— Various questions respecting the soul, &c., put 
to John the Monk by Eusebius and Eutropius. This is one of the 


INTRODUCTION. XXxl 


volumes procured by Dr. Tattam during his second visit to Egypt in 
1842. British Museum Additional MS., 14,618. 

III. A manuscript on vellum, in 12mo. It has no date; but belonged 
to the collection acquired by Moses of Nisibis in A.D. 931, and was 
written apparently about three or four centuries earlier. On the second 
leaf is the following notice ܩܕܝܫܬܐܼ ܕܒܝܐܐ--:‎ 1127? 150150050 1200 lio 
μια] ܝܠܕܬ ܐܠܗܐ ܕܡܕܒܪܐ ܕܐܣܩܐܛܝܣ܇ ]4242 ܘܩܢܐ ܠܟܬܒܐ ܗܢܐ ܠܡ‎ 
ܕܡܠܬܕ̄ ܢܕܝܒܢܝܐ‎ ha) dado ܕܗܘܝܢ ܡܠܬܝܢ ܘܚܟܠܫܝܢ ܩ݀ܠܘܫܐ ܒܕܝܪܐ‎ Ih 
ܠܒܓܕ‎ WM ܐܢܫܝܢ. ܟܕ‎ Qo ܕܙܒܢ ܣܘܓܗܘܢ. ܘܕܐܬܝܗܒ ܠܗ ܒܘܪܟܬܐ‎ 
ܘܕܝܕ̈ܢܐ ܕܒܗ. ܕܠܗܐ ܗܘ ܕܡܛܛܨܠܐ‎ eL Ίο ܗܢ‎ co] ܥܠ‎ 
ܠܗ‎ fad ܒܗܘܢ܇‎ ce? eO] (1.132e2) ܘܝܘܬܢܐܼ‎ «σι τω.) ܬܫܘ‎ 
ܕܐܫܬܘܬܦ ܒܗܘܢ ܘܢܦܪܘܥ ܐܢܘܢ ܒܡܠܟܘܬܐܼ‎ Sado uso, sso 
ܒܡܠܬܐ ܚܝܬܐ ܕܐܠܗܐ ܕܢܟܘܡ ܥܡܠ‎ coll ܫܠܝܐܛ‎ flo |. σα 
ܠܠܘܗܕܢܐ‎ Jada fo ܕܢܒܝܬܐ [ܢܘܢ ܠܢܦܫܗ.‎ ο ܚܕ ܟܠܢܗܘܢ ܒܚܕ 0 ܢܝܢ‎ 
ܚܪܡܐ‎ [m0 ܠܐܚܕ̈ܢܐ ܘܗܘ ܕܟ̈ܠܠܪܚܝ‎ . . . . οἱ Solas of ܢܓܘܕܼ‎ o] σι 
*. ܘܩܪܬܐܝܢ ܘ[ܐܡܠܚܢ ܘܬܠܝܐ ܕ̈ܝܘܢܝܐ‎ aS ܠܕܝܪܐ ܬܐܐ‎ en ܟܬܒܐܼ‎ oZ].... 
“To the honour, glory, and magnificence of the holy Monastery of Dei- 
para of the Desert of Scetis, Moses, mean and a sinner, Superior of 
the monastery, who is called of Nisibis, gave diligence, and acquired this 
book, together with many others, being two hundred and fifty, many of 
which he purchased, and others were given to him by some persons as 
a blessing, when he went to Bagdad + on the account of this holy Desert 
and the monks who are in it. May God, for the glory of whose name 
and the profit of those who read them [he acquired these books], pardon 
him and the dead belonging to him, and every one who is in communion 
with them, and may he recompense them in the kingdom of heaven. And 
it is not lawful for any one, by the living word of God, to use any fraud 
with respect to any one of them in any manner whatever; either that he 
should appropriate them to himself, or wipe out this notice, or tear or 
cut, or. ... others. He who presumes and dares to do this, may the 
curse [be upon him]. These books came into the monastery in the year 
: one thousand two hundred and forty-three of the Greeks,” A.D. 931. 
The volume consists of thirty-one quires, each of ten leaves, numbered 


* See a similar notice to this by Moses the Abbot, cited by Assemani, Bibliotheca 
Orientalis, Vol. ii. p. 119; and my Preface to the Festal Letters of Athanasius, p. xxv. 

+ See an account of the cause of this journey in the Preface to my edition of the 
Festal Letters of Athanasius, p. xxiv. 


xxxll INTRODUCTION. 


from ] to LN respectively. On the reverse of the second leaf is the fol- 
lowing general title of the contents, in red letters : ܠܠ ܚܝܠܝܗ »156 ܢ--‎ 
ܟܠܫܕܝܢܝܢ ܕܢܟܬܘܒ ܟܘܢܫܐܼ ܡܝܢ ]1202 ܩ̈ܕܝܫܐ: ܩܕܡܐܝܬ ܡܢ‎ laca SO Some 

“In the strength of our Lord Jesus Christ we begin to tran-‏ ܐܘܢܢ 
scribe a Collection from the Holy Fathers: first from Evagrsus.” At‏ 
ma; mol nd 1 yo “Here end the Epistles of the‏ ܛܘܒܙܐ the end,‏ 
blessed Evagrius.” "Phen follows a piece without any name, com-‏ 
[δε‏ ܗܝ ܒܦܝܩܪܘܘܿܟ mencing thus: log c caa cl .eaj SO‏ 
Viso.‏ ܡܠܬܚܗ ܕܛܘܪܐ ܡܠܒܪܫܢܐ܆ 

On the second leaf of the 8th quire the Epistles of Ignatius 
commence. 1. ܇ [ܦܝܣܩܘܦܐ ܕ[ܢܐܛܝܒܝܐܐ܀‎ eta 1 eal; ind | The 
Epistle of Ignatius, Bishop of Antioch. At the end, |haso4o ܩ‎ dia 
“ Here endeth the First.” 2. «Lal ܐܓܪܬܐ ܕܬܬܚܢ ܕܠܘܬ‎ | The Second 
Epistle, to the Ephesians. At the end, : 252) ܐܓܪܬܐ‎ ` * Here 
endeth the Second Epistle." 3. AX; 12; J The Third Epistle. At 
the end, : ANZ ܫܠܡܬ‎ “ Here ends the Thin.” Then follows a Let- 
ter, entitled ܐܓܪܬܐ ܕܚܘܒܐ‎ A Letter of Love: it begins 5ο ܠܠܬܐ‎ lel 
ܕܡܛܠܬܗ̇ ܬܟܬܘܒ ܠܝ‎ Mom: to which is subjoined another Letter, 
without any rubric or heading, commencing thus: ]a235 . aal ܐܝܬ ܒܢ‎ 
. ܕܩܠܚܒܐ‎ yo, S0» ܚܘܒܐܼ‎ «ο ܚܝܠܬܢܝܐ‎ ; and at the end, ^ a daa» ܟܠܡ‎ 
“Here endeth what is of Ignatius.” (These two last Letters, thus ap- 
pended to the Three of Ignatius, are the work of John the Monk, as I 
find upon comparing them with a very ancient MS. 17,167, in which 
they occur with this title to the first, Ίο. ܕܝܘܚܢܢ ܝܚܝܨܝܐ ܠܠ‎ e 
ܚܝ‎ of John the Monk on Love.) Then follows wept ܗܝܟܠܢܘܬܐ‎ 

nol Faith of my Lord Evagrius ; at the end of which is written 

ܫܚܠܡ܇ ܠܡܟܬܒ ܗܝܡܢܘܬܐ ya . + anol?‏ ܠܡܟܬܒ € 

“Here endeth the‏ ܕܛܘܒܢܐ ܡܪܝ [ܘܓܕܝܣ܆ lo‏ ܐܓܖ̈ܬܐ ܕܩܕܝܫܐ ܐ 

MM of the Faith of Evagrius. Here ends the transcription of 

the Discourse of my Lord the Blessed Evagrius, and of the Epistles of 
Saint. Ignatius. 

The remainder of the volume comprises 4 Discourse of Saint 
Marcus the Monk on Baptism, by way of Question and Answer.—A 
Sermon by the same, on Repentance.—A Sermon of Scholasticus by 
way of argument with Marcus the Monk.— The same Marcus the Monk 
on the Spiritual Law: two Sermons.—A Sermon of Gregorius the Monk 
on the culture of Virtue, in Question and Answer, which he wrote to the 





INTRODUCTION. xxxill 


Bishop Theodorus, and to Father Epiphanius, his friends, who had re- 
quested it of him.— Letter of St. Basil, Bishop of Cesarea of Cappa- 
docia, which he wrote to hts brother Gregory, Bishop of Nysga.*— The 
seventeenth Sermon of St. Cyril, on the Festivals of the Saints-]T—4 
Sermon by Mar Isaac Malfono on Spiritual Beings.— Extract from the 
Sermon of the Blessed Proclus, Bishop of Constantinople, on the Birth 
of Christ.—Life of my Lord the Blessed Epiphanius, who was Bishop 
of Constantina in the Island of Cyprus, written by John, who was a 
disciple of Epiphanius.—Admonition of the Holy Fathers.— Life of the 
Blessed John, who was of Rome.—.4 Sermon on Privation, by Gregory, 
Bishop of Nyssa.—A Sermon by the Blessed Alexander on the Incarna- 
tion of our Lord, and on Soul and Body.—The Life of the holy and 
beloved, my Lord John the Evangelist, who preached and made disctples, 
and baptized with the Baptism of our Lord Jesus Christ in the ctty of 
Ephesus. The titles and subscription to each of these works are written 
in red letters. 

At the end of the volume is the following subscription : — col] 


bas Zon S 4-39 ho |]Mes heo M4mazb....... ܕ‎ Lan {>> 
;];23 Ὦν ܢܫܘܝܘܗܝ ܠܡܠܟܘܬܗ‎ la; ܒܗ‎ Se? ܟܝܢ‎ Ν.- 520 . 01421) 
ܟܠ ܡܢ ܕܩ[ ܒܒܐܒܐ‎ ads ܥܡ ܟܠܗܘܢ ܩܕܡܘܗܝ.‎ : 14.5 Hl; cuoi So 
Lams} ܘܣܢܝܩ ܥܠ ܢ̈ܚܡܐ ܝܘܢܢ‎ jaa flo Lj ܥܠ‎ fy de 
ܕܡܢ ܝܡܝܢܐ‎ fay ܐܝܟ‎ ha) ܕܢܬܚܢܢ ܒܝܘܡ‎ «νο Lito lo; 
“This book belongs to...., who gave diligence and acquired this 
treasure for the profit of his own soul, and of every one who meets with 
it May God deem him worthy of His kingdom which passeth not 
away, and of his chamber which faileth not, together with all those 
who have gone before him, for ever. May every one who readeth in 
this book pray for the sinner and unprofitable and needful of mercy, 
Jonas Xenaias who wrote it, for our Lord’s sake, that he may find 
favour in the day of judgment, like the thief on the right hand.” 

Two quires, the 15th and 16th, and two leaves, the first and the last 
of the 14th quire, were obtained by Dr. Tattam in the year 1843: the 
rest of the volume followed them to England among those which 
M. Pacho procured in 1847. Brit. Mus. Add. MSS., 17,192. 


* See Basilii Opera, edit. Benedict., tom. iii. p. 70. 

t This is the seventeenth book of the Treatise “de Adoratione in Spiritu et 
Veritate." See Cyrilli Alexandrie Archiepiscopi Opera, cura et studio Jo. Auberti. 
4 voll. fol. Lutetise, w.pc.xxxvim.  Vol.i. p. 590. 

e 


XXXlV INTRODUCTION. 


DIFFERENCE BETWEEN THE SYRIAC AND THE SHORTER GREEK 
RECENSION A8 TO EXTENT AND ARRANGEMENT. 


In viewing the Three Epistles of St. Ignatius now before us as 
they correspond with the Syriac version, the first thing which strikes 
our notice is their comparative brevity, even with respect to the 
Shorter Recension published from the Medicean and Colbert manu- 
scripts. This arises from the omission of words, sentences, and 
even long passages, found in that Recension, which are not recog- 
nised in the Syriac. The first question, therefore, which we are 
naturally led to consider, is, whether these passages have been omitted 
by the Syriac translator, or whether they have been introduced into 
the Greek text subsequently to the period of the Syriac translation, 
or at least of the transcription of the copy from which it was made. In 
either case, their nature and extent preclude the possibility either of the 
omission or addition being the effect of accident, or the result of mere 
carelessness or wantonness on the part of any transcriber. We can 
hardly suppose that the Syriac translator, in dealing with a work en- 
titled to such veneration as the Epistles of this holy Martyr, and 
secondary in importance only to the inspired writings of the Apostles 
themselves, should have made such omissions simply for the sake of 
brevity, more especially when these Epistles in themselves are so short. 
If, therefore, he did presume to omit any thing, he must have done so 
with some particular object, with the design of promoting some end 
which he had in view, or of supporting more effectually some doctrine 
or opinion which the authority of these passages in the Epistles of St. 
Ignatius seemed to discountenance or disprove. On the other hand, if 
at any period subsequent to their original composition such passages 
were inserted into the genuine text of these Epistles, it is altogether un- 
reasonable to suppose that this could have been done without design. It 
frequently indeed happens that words, or even sentences, added in the 
margin of a manuscript for the purpose of explanation or illustration, 
find their way into the text through the ignorance or carelessness of 
subsequent transcribers, instances of which may perhaps be pointed out 
in these Epistles; but it is altogether contrary, both to experience and 
reason, to suppose that such passages as those, which are not recognised 
in the Syriac translation, could have been introduced into the Greek 
text otherwise than designedly, and for purposes similar to those for 
which such omissions would have been made, although with the opposite 


INTRODUCTION. XXXV 


intention of giving them that additional weight which the authority of 
St. Ignatius must bring with it. 

The examination of one or two of those passages not found in the 
Syriac translation, which have direct reference to a particular subject, 
may enable us to draw some probable conclusions from which we may 
form a tolerably accurate judgment respecting this matter. Taking, 
therefore, the long passage omitted from the Epistle to the Ephesians, 
which comprises nearly the whole of chapters 11.—v111., pp. 17—24, we 
find that this bears immediately upon several very important questions 
relating both to doctrine and discipline. The leading feature, however, 
which pervades the whole, is the matter respecting the Clergy. The 
three orders of the ministry of Christ's Church are distinctly mentioned, 
the necessity of Episcopacy is maintained, and the duty of union with, 
and of submission to, the Bishop and Presbytery strongly insisted 
upon. Again, this subject is referred to in the twentieth chapter of this 
Epistle, and likewise in the seventh and eighth of that to St. Polycarp, 
and also in the ninth of that to the Romans, none of which are found 
in the Syriac version. It seems certain, then, that either it must have 
been the design of the Syrian translator to omit these passages, which 
speak in such distinct terms of Episcopacy and the Clergy, because they 
militated against his own notions, and were repugnant to his own opi- 
nions; or, on the other hand, that it has been the object of some inter- 
polator to insert and mingle them with the genuine writings of St. Igna- 
tius, in order that he might give more authority to his own views by 
alledging them as the testimony of that holy Martyr and disciple of the 
Apostles. | 

That they have been omitted by the Syriac translator for any such 
purpose as that which we have mentioned seems to be highly improba- 
ble, from the fact of his having retained the following words in the 
Epistle to St. Polycarp, in which the same things are also expressly 
asserted: ᾿Εὰν γνωσθῇ πλὴν τοῦ ἐπισκόπου, ἔφθαρται. Ἡρέπει δὲ τοῖς 
γαμοῦσι καὶ ταῖς Ὑαμουμέναις, μετὰ γνώμης τοῦ ἐπισκόπου τὴν ἕνω- 
civ ποιεῖσθαι, ἵνα ܘ‎ Ὑάμος ᾖ κατὰ Κύριον, καὶ μὴ κατ ἐπιθυμίαν' πάντα 
δὲ eig Tiv Θεοῦ ινέσθω. TO ἐπισκόπῳ προσέχετε, ἵνα καὶ 6 Θεὸς 
ὑμῖν. ᾿᾽Αντίψυχον ἐγὼ τῶν ὑποτασσομένων τῷ ἐπισκόπῳ, πρεσβυτέροις, 
διακόνοις μετ αὐτῶν uot TO µέρος Ὑένοιτο ἔχειν παρὰ Θεῷ, p.9. The 
retention of this one passage, speaking with so much precision and dis- 
tinctness on this subject, would render all the other omissions, which 
might have been made with the intention of invalidating it, futile. If 

e2 


ΧΧΧΥΙ INTRODUCTION. 


the design had been to raise any doubts respecting it, or to weaken the 
arguments in its favour by alledging the silence of St. Ignatius on this 
head, it would have been necessary, not to omit part, but all of the pas- 
sages which refer to it; for even one, only incidentally mentioned, 
would afford sufficient testimony to establish the existence of the fact, 
which the omission of all the others could not invalidate, although, if 
adduced, they may serve to exhibit it with more distinctness and pre- 
cision. 

But the question assumes a different aspect when any particular ob- 
ject is to be enforced and substantiated. A skilful advocate, to make 
good his cause, will naturally bring forward all the evidence that he can 
collect, and will summon to his aid every available authority which 
seems likely to strengthen his cause. Nor will he hesitate, if he be de- 
ficient' in candour and integrity, to adduce such fictitious documents as 
appear likely to strengthen his argument, and thereby to effect his pur- 
pose, whenever he can do so without fear of detection. That the cause 
of Episcopacy is strongly advocated, not only in the places now before 
us, but also in almost all the Epistles to which the name of St. Ignatius 
has been attached, is acknowledged on all hands. It is therefore plain that 
these passages, whether they be the genuine words of that holy Martyr, 
or whether they be the subsequent addition of an interpolator, have 
been written in a great measure with this object in view. But it has 
been shewn already that it is highly improbable that they should have 
been omitted by the Syrian translator, with the design of favouring any 
purposes or opinions of the opposite tendency; while, on the other 
hand, the circumstance of St. Ignatius himself having mentioned the 
three orders of the clergy, and recommended the duty of obedience to 
them in the passage of the Epistle to St. Polycarp quoted above, would 
have afforded an interpolator an occasion for urging in stronger terms, 
and more distinctly and frequently, a subject which really had been ad- 
verted to by the author whose name and character he had ventured to 
assume. Moreover, it is but just to state, that these passages, speak- 
ing in such positive terms on this subject, and so constantly and di- 
rectly referring to it, are the very passages which, of all others, have 
tended to throw the greatest doubts upon the Epistles of St. Ignatius, 
and which, independently of their omission from the Syriac, have other- 
wise afforded to the impugners of the authority of these Epistles very 
strong arguments against their genuineness and authenticity. Daillé 
felt so much confidence in the argument drawn from this consideration, 


INTRODUCTION. xxxvil 


that he styles it Argumentum Palmarium*; and I must confess that the 
answer of Bishop Pearson to this seems to me to be very far from full 
and satisfactory. 

Further, in the same chapters from the Epistle to the Ephesians 
which are not recognised by the Syriac, we find sentences bearing 
upon a matter of no less importance than one of the most essential articles 
of our faith, the Godhead of our blessed Lord and Saviour Jesus Christ. 
Thus, for instance: ἐν σαρκὶ *yevóuevog Θεὸς (ch. 7. p. 23), 6 γὰρ Θεὸς 
ἡμῶν Ἰησοῦς 6 Χριστὸς (ch. 18. p. 33). Again, in the last chapter of 
the Epistle to St. Polycarp: ἐν Θεῷ ἡμῶν Ἰησοῦ Χριστῷ ( p. 13); and 
further, in the Epistle to the Romans, in the Inscription: Ἰησοῦ Xpic- 
τοῦ τοῦ Θεοῦ ἡμῶν; ἐν Ἰησοῦ Χριστῷ τῷ Θεῷ ἡμῶν (p. 89) ; ὁ yap Geos 
ἡμῶν Ἰησοῦς Χριστὸς (ch. 3. p. 43); ᾿Επιτρέψατέ pot μιμητὴν εἶναι τοῦ 
πάθους τοῦ Θεοῦ µου (ch. 6. p. 49); in all of which this doctrine is ex- 
pressly mentioned. And not only is it asserted in places like these di- 
rectly, but also in others, by the mere addition or change of a single 
word; as, for example, in the inscription of the Epistle to the Ephesians, 
the simple insertion of the conjunction καὶ, omitted in the Syriac, in the 
sentence ἐν θελήµατι τοῦ Πατρὸς [καὶ] Ἰησοῦ Χριστοῦ τοῦ Θεοῦ ἡμῶν, af- 
firms the doctrine of the Godhead of our Lord by limiting τοῦ Θεοῦ 
ἡμῶν to the latter member of the sentence, Ἰησοῦ Χριστοῦ: + and again, 
the substitution of Θεοῦ for υἱοῦ in the nineteenth chapter of the same 
Epistle (p. 35) contains a declaration of the same truth. It is quite evi- 
dent, therefore, that in all these places this object has been kept distinctly 
in view ; and that either these words must have been omitted and altered 
by the Syriac translator for the purpose of undermining and weakening 
this article of our belief, or that they must have been inserted and 
changed with the design of giving additional force to the arguments 
upon which this most vital doctrine is based. 

But it is most clear that the Syriac translator could not have omitted 
or altered these passages for the purpose of denying the divinity of our 
blessed Lord by suppressing the testimony of St. Ignatius to this essen- 
tial doctrine, or he would not have retained others in which it is as 
fully intimated, and even directly asserted. Thus, for example, in the 
Epistle to Polycarp: τὸν ܘܘܗ‎ καιρὸν προσδόκα, τὸν ἄχρονον, τὸν ἀόρα- 
τον, τὸν Ot ἡμᾶς ὁρατὸν, τὸν ἀψηλάφητον, τὸν ἀπαθῆ, τὸν Ot ἡμᾶς πα- 


* See ΓΠα]]τρυβ, de Scriptis Dionysii Areopagita et Ignatii, cap. xxvi. p. 386, 
T See Notes, p. 277. 


XXXVili INTRODUCTION. 


θητὸν, τὸν κατὰ πάντα τρόπον δι ἡμᾶς ὑπομείναντα (p. 7.1.1) In 
the same Epistle, eic τὸ Θεοῦ ἐπιτυχεῖν (p. 5. 1.3); and in the Epistle 
to the Romans, δύσκολόν ἐστιν τοῦ Θεοῦ ἐπιτυχεῖν and, καιρὸν τοιοῦ- 
τον Θεοῦ ἐπιτυχεῖν (p. 41. 1. 5, 6) ; 8° ὧν ἔνεστιν Θεοῦ ἐπιτυχεῖν (p. 45. 
|. 4, compared with ἵνα Ἰησοῦ Χριστοῦ ἐπιτύχω, and µόνον ἵνα Ἰησοῦ 
Χριστοῦ ἐπιτύχω (p. 49. 1. 3,6). Again, in the Epistle to the Ephesians : 
μιμηταὶ ὄντες Θεοῦ (p. 15. 1. 10), compared with μιμηταὶ δὲ τοῦ Κυρίου 
in the same Epistle (p. 29. 1. 1). Also, in the Epistle to the Ephe- 
sians: µαθητὴς εἶναι Θεοῦ (p. 17.1.4) with ἔσομαι µαθητῆς ἀληθῶς 
Ἰησοῦ Χριστοῦ of the Epistle to the Romans (p. 45. 1.8). Further, 
in the Epistle to the Romans: Καλὸν τὸ δῦναι ἀπὸ τοῦ ܘܬܬ‎ eis 
Θεὸν, ἵνα eic αὐτὸν ἀνατείλω (p. 43. 1. 3) compared with AAA’ ἐὰν πάθω, 
ἀπελεύθερος γενήσοµαι Ἰησοῦ Χριστοῦ, καὶ ἀναστήσομαι ἐν αὐτῷ ἐλεύ- 
θερος (p. 47. 1.3), and with ἵνα κρείττονος ἐλευθερίας ἀπὸ Θεοῦ τύχω- 
ctv of the Epistle to St. Polycarp (p. 7. 1.9). Again, in the Epistle to 
the Romans: "Aprov Θεοῦ θέλω, óc ἐστιν σὰρξ Χριστοῦ (p. 51. |. 3), 
and also in the same Epistle: ἑκὼν ὑπὲρ Θεοῦ ἀποθνήσκω (p. 45. 1. 9). 
Moreover, in the Epistle to the Ephesians we have directly, ἐν αἵματι 
Θεοῦ (p.15. 1. 10); and at the close of that to the Romans we find 
(Qu ܝܫܘܠ ܡܠܫܝܚܐ‎ * Jesus Christ our God." 

We see, therefore, that this great doctrine is frequently stated and 
maintained in these Epistles of St. Ignatius, even as they are exhibited 
in the Syriac translation; not, indeed, in so direct and formal a man- 
ner as in those passages which have been omitted, but equally plainly 
and fully, and more in accordance with the style of the inspired writings 
themselves, and the simplicity of the Apostolic times*; just as we might 
naturally expect that holy Martyr, with this conviction always present 
in his mind, to write, sometimes calling the author and finisher of his 
salvation his Saviour ; sometimes his Lord; at others, Jesus the Christ, 
and at others, God. Each and all of these appellations conveyed 

* We hare an illustration of this in the history of the Creeds. In the Apostolic 
times, and those immediately following, a simple formula, such as that called the 
Apostles’ Creed, was considered a sufficient profession of faith. At the beginning of 
the fourth century it became necessary to introduce the more complex formula of the 
Nicene Creed, subsequently the Constantinopolitan, the Chalcedonian, &c. At 
page 336 I have made some observations upon the period when the term Catholic 
Church is first found to be in use. I need scarcely remark, that although the copies 
of the Apostles Creed generally in use in our own and other Churches have * the 
holy Catholic Church," the word Catholic is a later interpolation. See Usher de 


Symbolis, p. 12. ‘The Lord Chancellor King's History of the Apostles’ Creed.  8vo. 
London, 1703, p. 338. Routh’s Reliquie Sacre, Vol. v. p. 833. 


INTRODUCTION. ΧΧΧΙΧ 


equally to his mind that great truth which was the foundation of all his 
hopes—God in the flesh. It would not, therefore, be natural for him 
to state this truth so frequently in its direct and complex form, unless 
with the design of opposing some who denied it; nor, indeed, would it be 
necessary for him to do so in writing to one who had been, as well as 
himself, a disciple of St. John the Evangelist, or hardly to those con- 
gregations of Christians to whom it must have been familiar. The 
hypothesis, therefore, that the passages bearing upon this subject might 
have been omitted by the Syrian translator for the purpose of invali- 
dating this great doctrine, which could have been the only probable 
design of their omission, seems to be altogether untenable. 

But, on the other hand, there is no improbability in the supposition 
that any one wishing to support this doctrine by the authority of St. 
Ignatius should put this truth into a more direct and positive form, and 
insert it among his genuine writings, which he might venture to do with 
less fear of detection, from the fact of its having been so manifestly in- 
culcated by that Apostolic Father. Indeed, the circumstance of this di- 
rect and formal affirmation of the Godhead of our blessed Lord, so fre- 
quently repeated in the Shorter Recension of these Epistles, has been 
used as an argument against the authenticity of that Recension; not 
by any of the opponents of the writings of St. Ignatius, but by advo- 
cates of the Longer Edition, because these passages contain that direct 
and positive assertion of this truth, which does not appear to have been 
generally made use of till after the Arian heresy and the subsequent 
decisions of the Council of Nice.* 

It would be easy to bring forward many other instances of a similar 
nature to those which have been already advanced, from such parts of 
the Greek as are not found in the Syriac translation. 

But besides those passages, which have reference to some particular 


* The smaller Epistles most frequently change the other common names of our 
Saviour into God, &c. What can be the meaning of so often changing the usual 
words, and so frequently calling Christ God—so much more frequently, I mean, 
than the Scriptures, or any other Remains of the Apostolic age do— but to serve the 
turns of the Athanasians, who were then busy in advancing the divinity of our Sa- 
viour 1 Now this cannot in reason be supposed to be Omission in the Larger 
Epistles; since they still call our Saviour God, as often and in the same manner as 
the first Christians did, but must be Interpolation in the Smaller: And so must, in all 
probability, have been designed for the purposes of the Athanasians in the Fourth 
Century." See Whiston's Dissertation on the Epistles of Ignatius, p. 86. See also 
Meier, in Ullman, Studien und Kritik. 1836. p. 340. 








xl INTRODUCTION. 


point of doctrine or discipline, there are various others, for the omission 
of which it seems hardly possible to assign any plausible reason, although 
it is very easy to explain why they might have been inserted into the 
text. Thus, for example, in the Epistle to St. Polycarp, the omission 
of the word ἁδιαλείπτοις after xpocevyais σχόλαζε (ch. 1. p. 3); and 
again, in the Epistle to the Ephesians, of ἀδιαλείπτως from Ὑπὲρ τῶν 
ἄλλων δὲ ἀνθρώπων ἁδιαλείπτως προσεύχεσθε (ch.10. p.27). Had 
this omission occurred in one instance only, we might readily have 
supposed it to have been an oversight of the transcriber; but the repe- 
tition of the same thing precludes that supposition: and we can hardly 
avoid the inference that it must have been either inserted or omitted de- 
signedly. It is difficult to imagine any ground which the Syriac trans- 
lator could have had for making such an omission ; but it is easy to see 
how any one, bearing in mind the corresponding passage of St. Paul, 
ἁδιαλείπτως προσεύχεσθε (1 Thes. v. 17)*, might have noted this in 
both instances in the margin, and that in this manner it might have 
found its way into the text. And not only may we thus account for 
these words having been introduced into the text, but also they might 
have been inserted with the intention of more effectually opposing the 
very heretics which in this same Recension of the Ignatian Epistles are 
spoken of in that to the Smyrneans, Evyapiorias καὶ προσευχῆς ἀπέχονται 
(ch. 6.(,+ and to whom reference is again made in the fifth chapter of 
that to the Ephesians, which is not found in the Syriac, Μηδεὶς πλανά- 
σθω" ἐὰν µή τις $ ἐντὸς τοῦ θυσιαστηρίου, ὑστερεῖται τοῦ ἄρτου τοῦ Θεοῦ. 
κ.τ.λ. (p. 21). Other similar additions are, τοῦ ὑπὲρ ἡμῶν ἑαυτὸν ave- 
νεγκότος προσφορὰν καὶ θυσίαν, also in the Epistle to the Ephesians 
(ch. 1. p. 17)1; from the words of St. Paul: καὶ παρέδωκεν ἐαυτὸν 
ὑπὲρ ἡμῶν προσφορὰν καὶ θυσιὰν (Eph. v. 2.); and in that to the Ro- 
mans, Τὰ γὰρ βλεπόµενα xpdoxaipa’ τὰ δὲ py βλεπόμενα αἰώνια (ch. 3. 
p- 43)§; from St. Paul to the Corinthians (2 Cor. iv. 18.); and in like 
manner, νηπίοις ovary (pp. 53 and 77), from 1 Cor iii. 1. 

Again, there are others, for the omission of which it seems difficult 
to give any satisfactory reason; although we may easily perceive how 
they might have been introduced into the text, by way of explanation 
or illustration. Such are τῆς Ασίας, in the Inscription of the Epistle to 
the Ephesians; κοσμικὸν ἢ µάταιον, in that to the Romans (ch. 4. 


* See Notes, p. 266. + See ibid., p. 336. 
t Ibid., p. 280. § See ibid., p. 295. 


INTRODUCTION. xli 


p. 47)*; also dvaropat, διαιρέσεις (ch. 5. p. 49) +; dprov οὐράνιον, ἄρτον 
ζωῆς (ch. 7. p. 51)t; οὐχ ὡς παροδεύοντα (ch. 9. p. 583); καὶ ἀένναος 
ζωή (ch. 7. p. 51)§; and eic καινότητά ἀῑδίου ζωῆς, in the Epistle to the 
Ephesians (ch. 19. p. 35). It would not be difficult to assign also a 
plausible reason for the addition of the two sentences last mentioned, 
upon the same ground of opposition to heresy, to which allusion has 
been already made. 

But besides words and sentences like these, there are others which 
appear to be almost altogether indifferent in themselves, and which, un- 
less we admit that the Syriac translator, thinking these Epistles too 
long, undertook the task of abridging them—which seems too improba- 
ble a supposition to be tenable—it is impossible to assign any cause for 
their omission, but which, on the other hypothesis, that interpolations 
have been subsequently inserted into the text, we should naturally expect 
to find. Acautious interpolator would introduce not merely such things 
as were directly adapted to uphold his own views on any specific sub- 
ject, and which for that reason might be the more readily pointed out and 
detected, but he would further add, as a blind and covering for the rest, 
other indifferent matter, to which no particular suspicion respecting him- 
self individually could be attached. "The production of another copy, 
to compare with his own in which those particular passages only had ` 
been inserted—if any good reason could be shewn, from a knowledge 
of his peculiar sentiments and opinions, why he might be supposed to 
have added them— would doubtless render the detection of his fraud 
much more easy than if these copies were found to differ, not only by 
the addition of this particular matter, but also by the insertion of various 
other subjects for which no such direct cause could be alleged, More- 
over, in the case of the introduction of spurious passages into the 
writings of any author, a skilful interpolator would endeavour, as much as 
possible, to conceal the additions which he made, by using the phrase- 
ology of the author, and, so far as it was practicable, even borrowing 
his very words. This is strikingly apparent through all those parts of 
the Greek which the authority of the Syriac translator would pronounce 
spurious. Several peculiar and idiomatic expressions of St. Ignatius 
are repeated again and again in sentences which otherwise have but 
little resemblance to his genuine style, as we shall see below||: and 
indeed the interpolator seems to have gone beyond his mark; so that 


* See Notes, p. 299. T Ibid., p. 301. i Ibid., p. 303. 
ὃ Lbid., p. 303. || Zbid., pp. 309, 320. 








xlii INTRODUCTION. 


this has been used by Daillé, in his thirty-first chapter, as one strong 
argument against the genuineness of the Epistles of St. Ignatius: 
* Quod scriptor eadem omnibus Epistolis, et quidem interdum iisdem, 
perpetuo βαττολογεῖ: neque fere quicquam semel dicat, quod a sanc- 
tissimi Martyris sapientia, et gravitate alienum videtur." * 

The argument from the consideration of design respecting the intro- 
duction of these passages into the Greek text seems to be conclusive in 
itself; for many reasons, and those, too, highly probable, may be 
alleged why, and how, they might have been inserted; but it seems 
almost impossible to assign any other why they should have been 
omitted in the Syriac, than that this was done for the sake of abbrevia- 
tion, which appears to be altogether unfeasible. To this we should add 
another consideration—that we know of no instances of such abridgment 
as this in any other early Christian writer; while examples of fabrica- 
tion, additions, and interpolations, are most numerous, and that espe- 
cially in the interval between the death of Ignatius and the publication 
of the Ecclesiastical History of Eusebius, in which we find the first 
mention of Seven Epistles ascribed to the venerable Bishop of Antioch. 

Again, there is another internal argument to be adduced, from the 
structure of these Epistles. In arranging a Greek text from the two Re- 
censions to correspond with the Syriac, the passages which have been 
removed, even from the Shorter, are very numerous; and in the Epistle 
to the Ephesians at least two-thirds of the matter has been omitted. 
Now had these passages so omitted belonged to the original Epistle it 
seems hardly possible that they could have been taken away in the 
manner in which they have been, sometimes entire chapters, at others 
considerable parts, sometimes whole sentences, and at others half sen- 
tences, or single words, without interrupting the general tenor of the 
Epistle, or causing any hiatus, and producing obscurity. But what is 
now the state of the case? Not only is no obscurity caused, nor the 
tenor of the Epistle broken, but, on the contrary, several places, which 
before were unintelligible, become now clear; the whole Epistle runs on 
uninterruptedly ; each sentence adheres closely to that which precedes 
it; and, what is still more remarkable, all this almost without the necessity 
of making any grammatical change in the order or construction of the sen- 
tences; and further, one passage omitted in the Greek, which Bishop 
Pearson had previously pointed out as necessary to complete the context, 


* See Daillé, de Scriptis Dionysii Areop. et Ignatii Antioch. p. 421. 


INTRODUCTION. xlii 


is restored and supplied by the Syriac.* This seems hardly possible 
to be otherwise accounted for, than by the hypothesis that the interpo- 
lator was anxious to add without changing, and to insert such passages 
and phrases as would seem to promote the object which he had in view, 
and still to allow the original words of Ignatius to remain, as far as 
possible, unaltered. Consequently, in some instances this has produced 
obscurity, and interrupted the natural course of the Epistle. That 
numerous passages might have been added in this way, without much 
subsequent violation of the general sense, is not unlikely; we have 
seen abundant instances of this in various paraphrastical expositions: 
but that an abridgment upon so extensive a scale, and in so varied a 
manner, could have been made so successfully as not to interfere with 
. the original grammatical construction, and to leave the whole order of 
the Epistle thus abbreviated clear, simple, and uninterrupted, seems 
hardly probable. Moreover, this Epistle, as it now stands, is a short, 
simple, earnest Letter, such as we may well suppose St. Ignatius to 
have written under the circumstances in which he was then placed, and 
further it is freed from many very grave objections against its authen- 
ticity, which of themselves alone are sufficient to shake the credit of 
the Epistle as it stands in either of the Greek Recensions. + 
Having said thus much, generally, respecting the passages in the 
Greek which are not recognised by the Syriac version, it may be neces- 
sary to make one or two remarks with reference to others found in the 
Syriac which do not now exist in the Greek. The first of these is at 
the end of the Epistle to St. Polycarp: y 44122» yl ܚܠܒܝ‎ “In my 
stead as I charged thee." "Avr ἐμοῦ, καθὼς ἐνετειλάμην σοι (or δια- 
ταξάµην co)]. This immediately follows ‘O Χριστιανὸς ἐξουσίαν ἑαυτοῦ 
οὐκ ἔχει, ἀλλὰ Ocà σχολάζει. ᾿Ασπάζομαι τὸν μέλλοντα καταξιοῦσθαι 
τοῦ εἰς ᾽Αντιοχείαν πορεύεσθαι. (p.13). Instead of these two sen- 
tences, we have in the Greek two whole chapters, abounding in terms 
and expressions very different from any thing that had preceded, in 
which, indeed, the first, and the former part of the latter of these sen- 
tences are included. In these we find, besides other things, instruc- 
tions given to St. Polycarp by St. Ignatius as to the manner in which 





* See Notes, p. 280, where I have also suggested the probable cause of this omis- 
sion from the Greek. 
T See Notes on the Epistle to the Ephesians, pp. 312—320. 
i See Notes, p. 275. 
f2 


xliv INTRODUCTION. 


he was to choose one “ who shall be called a messenger of God (θεόδρο- 
pos), that going into Syria he may glorify your incessant love to the 
praise of God." * 

That this holy Bishop, when carried away from his own flock to 
receive the crown of martyrdom, should have been solicitous to send 
another shepherd to watch over and feed the sheep once entrusted to 
his care, and that, next to his desire to depart and be with the Lord, 
the wish nearest his heart should have been to provide for their spiri- 
tual wants, is most natural, and altogether consistent with his character. 
We therefore should reasonably expect that he would take all the means 
in his power to procure such a successor, which, from the fact of his 
having been put into chains immediately upon his confession before 
Trajan, he could not do before he left Antioch; and that, being him- 
selfa close prisoner, and therefore unable to appoint and duly con- 
stitute a suitable person to fill that sacred office, he should seek the 
help of St. Polycarp, his friend and fellow disciple of St. John, in this 
necessity. "This, therefore, so far from being neglected by him when 
they met at Smyrna, doubtless occupied much of his attention. He 
would naturally explain all his own feelings and wishes, and ask the 
advice and assistance of Polycarp in his endeavours to carry them into 
effect. Nay, more than this, it seems highly probable that the merits 
and character of some individual, who might be qualified to fill that im- 
portant office, should have been duly considered by them; and in this 
manner his successor might even in some measure have been fixed upon 
then, and this important matter, so far as it was possible, have been de- 
cided upon before these two faithful pastors and affectionate brothers in 
Christ separated, in the conviction that they should see each other's 
faces no more till they met in the kingdom of God. What, then, could 
be more natural and simple than the allusion to this circumstance in the 
Epistle to St. Polycarp, as it is represented to us in the Syriac? St. 
Ignatius sends an especial salutation to him who should be deemed 
worthy to go as his successor to preside over the Church in Antioch, 
intimating, at the same time, the duty of his obedience to the call, should 
he from any cause manifest a reluctance to undertake so responsible 
an office :—'* The Christian has no power over himself, but must be 
ready to be subject to God. I salute him who is deemed worthy to go 
to Syria in my stead, as I charged thee." Such an allusion as this to 


* See Archbishop Wake's Translation. 


INTRODUCTION. xlv 


a subject which could hardly have failed to occupy their attention when 
they had met at Smyrna only a very short time before, seems in itself 
much more probable than that Ignatius, under the circumstances in 
which he was placed, should have deemed it necessary to give express 
directions to St. Polycarp as to the manner in which he was to pro- 
ceed in this matter, such as we find in the seventh and eighth chapters 
of the Greek, which in themselves seem more consonant to the practice 
of rather later times: and further, these two chapters contain other 
matter which appears to carry great improbability, if not contradiction, 
upon the face of it. Respecting this I refer the reader to what I 
have stated at pp. 311, 312. 

Moreover, we are at a loss to imagine any reason why the Syriac 
translator should omit such positive directions relative to the appoint- 
ment of a person to go to Syria, if they really had been written by St. 
Ignatius, and simply insert this allusion to some previous instructions. 
But the allusion having been made, we may easily see how an interpo- 
lator might make this a handle for introducing spurious matter favou- 
rable to his own views. 

Another passage in the Syriac, not now found in the Greek, is 
«1301420 [ܬܚܒܐܛܬܘܢ ܕܬܐܬܘܢ‎ “ Ye were diligent to come and see me,” 
in the Epistle to the Ephesians, p. 17. The insertion of this is neces- 
sary for completing the sense of the passage, as Bishop Pearson ob- 
served more than a century and a half before the Syriac version came to 
light*; and the ancient Latin version of the Shorter Recension, which 
has videre festinastis, shews that it existed in that recension anterior to 
the later corruptions of the text in the Medicean manuscript. 

A third is |3o00;3 ܡܠܟܝܠ ܩܪܝܒܝ ܢܐ ܗܘ ܐܠܐܛܐ‎ “ Now, therefore, 
being about to arrive shortly at Rome," in the Epistle to the Romans, 
p. 58, which forms a sort of introduction to the remaining part of that 
Epistle. Of these words we find still traces in περὶ τῶν προελθόν- 
των pe eig Ῥωμην- ἐγγύς µε ovra of the last chapter, even as 
it now stands in the Greek. The passages which follow next in the 
Syriac do not belong to the Epistle to the Romans according to the 
Greek Recensions, but constitute the fourth and fifth chapters of that 
to the Trallians. The question, then, to be considered, is, whether 
these chapters have been displaced by the Syriac translator, or by some 
editor of the Greek Epistles who arranged them in their present form. 


* See Notes, p. 280, and my Vindicia Ignatiane, p.24. 


xlvi INTRODUCTION. 


In viewing the case simply, they certainly seem to occupy a more 
appropriate position in the Epistle to the Romans than in that to the 
Trallians. St. Ignatius, as he drew near to Rome to be devoured by the 
beasts, according to the edict of Trajan, writes to the Christians there, 
to tell them that now at length the desire which he had long ago 
cherished of seeing their faces was fulfilled; that according to all appear- 
ances he should soon terminate his earthly course, by martyrdom; that he 
was most anxious to seal his testimony for Christ with his blood, and to 
obtain the privilege of many of his Lord’s own immediate Disciples— 
that of suffering for His sake. It seems to be quite evident from the 
whole tenor of the Epistle that some intimation had been conveyed to 
him from the Christians at Rome who had influence, that they were 
anxious to exert it in reversing the decree of the Emperor, and to save 
him from suffering.* He begs them, therefore, in an earnest and im- 
passioned manner, not to use any such influence which they might pos- 
sess, but rather to pray that strength might be given him from within 
and without, to enable him to receive his crown without dread of the 
ordeal which he must go through to obtain it; and to enforce his re- 
quest, he insists upon his desire to undergo the trial, and urges the ad- 
vantage which he should obtain when it was overcome. Moreover, the 
Romans seem to have spoken of his great spiritual knowledge, and to 
have pressed it as an argument why he should desire to have his life 
spared for the benefit of the Church. In the latter part of this Epistle, 
therefore, as it stands in the Syriac, Ignatius still continues in the same 
tenor: he allows, indeed, that he has been favoured with much spiritual 
knowledge, but this also he seems to put forward as an argument on 
his side why they should consent to his request not to interfere to 
save him nor attempt to hinder his sufferings, because he was bet- 
ter acquainted with God’s providence, and able to see further into 
His designs, with respect to himself, than they; at the same time 
adding, that the danger of being puffed up by his greater knowledge re- 
quired greater humility and circumspection on his part; and finally, he 
urges this, as well as the danger which it may also throw in their way, 
as a reason why he should not write to them on heavenly things. And 
this he seems to have done by way of caution beforehand, lest, upon his 
arrival at Rome, they should be anxious to exercise too great a curiosity 
with respect to divine things, which they might have reason to suppose 


ee --- — —— ----- — -——— - - - ————— ——— ܝܗ‎ 


* See Notes, p. 321. 


INTRODUCTION. xlvii 


a disciple of the beloved Apostle St. John, then on the point of re- 
ceiving the crown of martyrdom, might be able to disclose to them. 
Such seems to be the bearing of this passage of St. Ignatius, than which 
nothing can be more natural in the place which it occupies in the 
Epistle to the Romans, as it is found in the Syriac version. 

On the other hand, not only do the circumstances under which the 
journey of St. Ignatius is said to have taken place present so many 
difficulties as to time and distance as to render it extremely improbable 
that he should have been able to write any Letter at all to the Tral- 
lans from Smyrna *; but, also, it is difficult to understand for what 
especial purpose these chapters should have been introduced into 
an Epistle to the Trallians: and they seem to have little or no refe- 
rence to what precedes or follows. We know of no reason why he 
should make any allusion to his knowledge of heavenly things when 
writing to the Trallians; nor even is there any apparent purpose to be 
gathered from that Epistle for his doing so as it now stands. More 
than two centuries before the discovery of the Syriac version shewed 
that these two chapters originally belonged to the Epistle to the Ro- 
mans; the sagacity of Vedelius pointed out the incongruity of the place 
which they occupy in that to the Trallians. + 

There are also two other places in these chapters themselves in which 
two or three words are found that have no equivalent in the Greek: 
one, ܗܠܝܢ‎ yal “such things as these,” to be added after of γὰρ λέγον- 
τές pot, p. 53, and im bl any “for I am cautious,” to precede µήποτε 
οὐ δυνηθέντες, κ.τ.λ., ibid. In both instances the addition of these words 
makes the sense more clear; and in the former it is necessary to render 
the passage intelligible. There are also a few other very slight alte- 
rations in the text of these Epistles, such as νῦν $, at the beginning of 
that to the Romans; and transpositions, such as by Sea and by Land, 
in the Syriac, for διὰ γῆς καὶ θαλασσῆς of the Greek in the same 
Epistle (p. 47), which, although apparently of little moment, are never- 
theless of great critical importance in enabling us to form a correct 
judgment as to the whole question of the Ignatian Epistles. Respecting 
these the reader is referred to the notes in their several appropriate 
places. 


* See Notes, p. 330. T Ibid., pp. 331 and 304. 
t Ibid., pp. 304, 305. § Ibid., pp. 290, 299, 304, 323. 


———————— 


xlviii INTRODUCTION. 


DIFFERENCE 48 TO STYLE AND MATTER. 


A further comparison of the Greek text of the Three Epistles, after 
the removal and addition of such passages as were requisite to make it 
conformable to the Syriac, with the Shorter Recension as exhibited in 
the Medicean and Colbert manuscripts, will supply us with several very 
important data upon which to found some additional arguments that 
may enable us to draw still more certain conclusions respecting the whole 
question of the Ignatian Epistles. If the passages that have been so 
removed present a difference as to style and matter, from those which 
have been retained, so remarkable as to have been observed upon by 
critics about two centuries before the Syriac version came to light and 
confirmed their observations, we may very reasonably conclude that both 
of them cannot be by the same hand. If, further, the same writers have 
urged as objections against these passages so omitted, that they contain 
references and allusions, which they have pointed out, to facts and cir- 
cumstances belonging to times subsequent to the latest period at which 
Ignatius could have written, and these do not exist in what has been 
retained, we can scarcely be wrong in drawing the inference in favour 
of the superior claims to antiquity and genuineness of the Syriac Re- 
cension, which is free from such objections; nor can we fail to be 
struck by the sagacity of those critics in making such observations, 
which other copies of the Letters of Ignatius, at that time unknown and 
lying in obscurity in the African desert, but transcribed about a thou- 
sand years before, have now appeared, nearly two centuries after- 
wards, to confirm. Moreover, those parts which are common to both 
of the Greek Recensions and to the Syriac will necessarily have a far 
better claim to be considered as belonging to the original Letters than 
such as are only peculiar to any one of these three. 

To begin, then, with the Epistle to Polycarp, we find, upon com- 
paring the Three Recensions together, but very little difference between 
them. In the Shorter Recension of the Greek the six first chapters 
exhibit scarcely any variation, in no place exceeding the alteration or 
insertion of a single word; and in the Longer Recension only a few 
very unimportant insertions have been made. The united testimony, 
therefore, of all the Three Recensions shews that these six chapters 
must remain most nearly in their original state, and consequently that 
they exhibit the style of the author in its purest form, not modified and 
obscured by the admixture of interpolated matter by another hand. 





INTRODUCTION. xlix 


If we turn next to the Epistle to the Romans, we find that the Shorter 
Recension of the Greek, compared with the Syriac, is almost free from 
insertions in the five first chapters, although it has received very con- 
siderable additions in the inscription of the Letter as well as towards the 
end. The difference, also, between the Longer and Shorter Recensions 
in these five chapters is comparatively slight, amounting to no more than 
three short insertions in the whole of the three first chapters, one of 
two words, another of three, and the third of five. The original style, 
therefore, of this Epistle also has not been altogether obscured. Near 
the end of this Letter, as it stands corrected and arranged according to 
the authority of the Syriac, we have two entire chapters transferred 
from the Epistle to the Trallians as it is found in the Shorter Recen- 
sion; and the Greek text of these chapters so transferred corresponds 
almost accurately with the Syriac. These also will serve to illustrate 
the style, because they supply a considerable passage in which the text 
of the Syriac and that of the Shorter Recension of the Greek corre- 
sponded with each other at a period anterior to the additions and 
changes in these Epistles which constituted the Longer, generally 
known as the Interpolated edition of the Greek. These additions, 
however, are comparatively slight in this place, consisting chiefly of in- 
sertions towards the end of the fifth chapter. 

If we proceed next to compare the three Recensions of the Epistle to 
the Ephesians, and assume the Syriac to represent the most ancient text, 
which the far greater antiquity of the copies in which it is contained 
might alone justify us in doing, we find the additions and admixture, . 
even in the Shorter Greek, to be so great, that it has been almost en- 
tirely changed from its primitive form, and that the original words of 
the Epistle have been so broken up and mingled with additional mat- 
ter, that it would have been impossible to recognise and separate them 
without such aid as that which is supplied by the Syriac copies. The 
Longer Recension adds still more foreign matter, and further increases the 
difficulty. We have not, therefore, the same indications, as to the man- 
ner and matter of the original Letter of Ignatius, from the combined testi- 
mony ofthe three Recensions in this Epistle as we have in the other two. 
On the contrary, after the first chapter the insertions have been so many, 
and the additions so great, as to have amplified it to about four times its 
original size; and thereby to have completely obscured the primitive 
form and character of the Epistle, and to have substituted in its place 
the style of the interpolator by whom these additions were made. 

In my observations upon the Epistle to the Magnesians at page 326, 

g 


1 INTRODUCTION. 


although the fact, so far as my knowledge goes, has never been gain- 
said, I have been at some pains to prove the identity of its authorship 
with that of the Epistle to the Ephesians as it is now exhibited in the . 
Medicean text; and I believe that I have fully and satisfactorily esta- 
blished that point. This being done, I have not deemed it necessary 
to go through the same process with respect to the Epistles to the 
Trallians, Philadelphians, and Smyrneans, because they have been uni- 
versally acknowledged to be the work of the same person as the Epistles 
to the Magnesians and the Ephesians, as they are all found together in 
the Medicean manuscript. The same arguments, therefore, as to style 
and matter, which relate to any one of these five Epistles will be appli- 
cable to them all. 

From what I have stated above, it is evident that all the three Recen- 
sions concur in affording their united testimony in favour of the superior 
antiquity of the text of the Epistle to Polycarp over the rest ofthe Letters 
` attributed to Ignatius; and that, if any part of his writings remain at 
all in their original state, it must be the six first chapters of this, which 
constitute nearly the entire Epistle. Even before proceeding further, I 
think I may here venture to express my conviction, that no person with 
a competent knowledge of the Greek language can read the six first 
chapters of this, and compare them with the Epistles to the Ephesians, 
Magnesians, Trallians, &c., without being struck by a difference as to 
style and matter between it and them, so remarkable as to lead him to 
infer that they cannot be the production of the same hand. This observa- 
tion will equally apply to the Greek text of the Epistles to the Ephesians 
and Romans as I have restored it in conformity with the Syriac version. 

But the evidence of this fact will become much stronger, and be ap- 
parent even to those who may not be sufficiently acquainted with the 
language to judge for themselves, if we consider what has been said on 
this head by learned and able critics many years, nay, even centuries, 
before the Syriac version came to light. I have already stated * that 
the difference as to style and matter between the Epistle to Polycarp 
and the rest—which indeed, as to some parts of it, had been previously 
observed by Scultetus+, Halloix f, and Vedelius $— was considered so 


* See above, p. viii. 
+ In hac tota fere epistola desidero γνήσιον Ignatium. See Medull. Theolog. p. 361. 
1 Respondeo nonnulla esse in ipsa epistola que non minimam suspicionis ansam 
afferant, aliqua in eam aliunde irrepsisse. See Apologia pro Scriptis S. Ignatii, 
ch. viii. p. 456, in Zllustt. Ecclesia Orient. Scriptt. Vite et Documenta. 
§ TQ ἐπισκόπῳ προσέχετε ἵνα καὶ ὁ θεὸς ὑμῖν. usque ad πρέπει πολύκαρπε Geo. &c.] 
: Omnia 


INTRODUCTION. li 


marked and decisive as to lead the acute and learned Archbishop Usher to 
reject it as spurious. Even the Cardinal Bona* acquiesced in his con- 


Omnia hec supposititia sunt. Primo enim Ignatius ad Episcopum scribens cur 
diceret Episcopo obedite? Anne (ut recté Scultetus ait) oblitus est se ad Episcopum 
scribere? Secundd, Omnia hsc non Polycarpum, sed alios, ad quos orationem 
convertit, respiciunt. συγκοπιᾶτε aAAjAok. Que admitti deberent si Ignatius dice- 
ret Polycarpo, ut hec referret Smyrnensibus. In antecedentibus verbis id factum 
erat, nam cüm Ignatius mulieres Smyrnenses officii monere vellet, monet Polycar- 
pum, ut ea precepta ipsis exponeret: Sororibus meis dicito, ut Dominum ament. 
Hic autem nihil tale fit. Tertid, inter alia Smyrnenses scilicet hic monentur, ut 
simul et cubitum eant et surgant ; quod sive de quiete mortis et resurrectione spiri- 
tuali, sive de corporali quiete et resurrectione intelligatur, perinde ridiculum est. 
Quartó, Ratio quam addit ibi etiam inepta est, inquit: simul cubitum ite et simul 
surgite, tanquam Dei (Economi et assessores et ministri. Ubi quintó, hoc ineptum est, 
quod cüm nominet Smyrnenses Dei (Economos et ministros, eos etiam assessores 
illius nominet. Dei adsessores dici fortasse aliquomodo possunt fideles in altera 
vita per allusionem ad locum Evangelii, ubi dicuntur Apostoli insessuri duodecim 
thronis, ut judicent tribus duodecim. Sed in hac Fideles Dei assessores recté dici 
posse quis putet? Meliüs Ignatius ó ανήσιος, quiin Epistola ad Ephesios dicit 
Episcopum, (nedum alios) τῷ κυρίῳ παρεστάναι: quod non est assidere Domino, sed 
aBtare. Sexto, corruptor voluit imitari Paulum Eph. vi. 16. de armis spiritualibus 
loquentem, sed quomodo? Paulus volens fidelem virtutum et donorum spiritualium 
omnium armis simul induere, vocat ea dona omnia simul πανοπλίαν; διὰ τοῦτο ἀναλά- 
Bere τὴν πανοπλίαν τοῦ θεοῦ. Hc πανοπλία complectitur in se diversa arma, qus 
ibi Paulus enumerat. At noster ineptus depravator tantum Patientiam vocat πανο- 
αλίαν. Quid? anne Patientia est tota armatura spiritualis? aut anne Patientia est 
genus virtutum, omnes eas sub se tanquam species continens?  Ergóne Fides, Veri- 
tas, Justitia, verbum Dei sunt species Patienti» ? Rursus Paulus gale appella- 
tionem tribuit τῷ σωτηρίῳ, ac corruptor eam tribuit fidei, cum tamen Paulus Clypei 
appellationem fidei tribust. Septimd, Ineptie hominis se produnt in affectatione 
Barbarismorum seu vocum Latinarum, quas manifestum est, hic studio infertas esse 
insipientissimo. —Mi7r« ὑμῶν δεσέρτωρ, &c., τὰ δεποσιτὰ ὑμῶν, &c. Τὰ ἀκκεπτὰ ὑμῶν, 
&c. Itane, ut cum Sculteto loquar, Grecs linguw rudis fuit scriptor Greecus, ut 
nesciret, quid Depositum, quid accipere, quid desertorem sermo Grecus vocet. See 
Appendix Notarum Criticarum. p.138. 

* Ut autem probet hanc opinionem, nullum illorum temporum testimonium pro- 
fert, preter Ignatii Epistolam ad Polycarpum ita scribentis: Decet, Beatissime 
Polycarpe, concilium cogere sacrosanctum, et eligere si quem vehementer dilectum 
habetis, et impigrum, ut possit divinus appellari cursor, et hujusmodi creare, ut in 
Syriam profectus laudibus celebret impigram charitatem vestram ad gloriam Dei. 
Hac sola auctoritate fretus id adstruit Baronius, cui ne assentiar, ipsamet cogit 
epistola, que si attente legatur, non de Cursore loquitur, qui Synaxim indiceret, sed 
de Legato, qui mittendus erat in Syriam ad Antiochenos: unde circa finem ait, 
Saluto eum, qui designandus est, ut mittatur in Syriam. Adde quod hanc epistolam 
non genuinum Ignatii foetum esse, sed supposititium viri eruditi dudum observa- 
runt, et ad id probandum multa afferunt non parvi ponderis argumenta. See 
Rerum Liturgicarum. | Lib. i. cap. xxii. 


$ 2 


li INTRODUCTION. 


clusions. Vossius*, in his notes upon this Epistle, admitted that these 
grounds for suspicion were well founded, but at the same time he con- 
sidered the external testimony in favour of this Epistle, commencing 
even with that of St. Polycarp, to be so strong as to prevent its being 
shaken by them. And Tillemont+ defended it against the condem- 
nation of Archbishop Usher, simply upon the external evidence given 
in its favour. Daillé observed upon the difference as to style between 
this and the rest of the Epistles in the following terms :—‘ Idem est de 
ea judicium que ad Polycarpum scripta est. Ipsa inscriptio, non ut 
aliarum, spinosa, et intricata, sed clara ac nitida, ab ipso statim limine 
orationem qualis sequitur, promittit, tersam, et cultam et facilem.”{ 
Mosheim writes respecting it: “I cannot help looking upon the authen- 
ticity of the Epistle to Polycarp as extremely dubious, on account of 
the difference of the style."$ Schroeckh also expressed a similar opi- 
nion.| The following passage from Whiston relates equally to the 
Epistle to the Romans and to that to Polycarp :—*' I observe, in con- 
firmation of the former assertion, that those T'wo Epistles, and those 
only, which were sent on quite different designs from the rest have 
the least alterations or omissions of any, I mean that to the Romans, and 
that to Polycarp, as is very easy to note upon the comparison. This 
observation at once proves that the Smaller Epistles are no other 
than an abridgment, and no other than an orthodox abridgment also. 
For surely these two Epistles were capable enough of Addition and In- 
terpolation, had that been the case here; but because there is no sign 
that it was so, and because these Epistles alone, by their very nature 
and occasions, had little that offended the orthodox, our abridger had 





* Inter omnes Ignatii epistolas nulla est de cujus veritate magis disceptatum sit 
inter doctos, quam illa ad Polycarpum. Nec inficior, aliqua hic esse, quse potuerint 
reddere suspectam : plura tamen, majoraque esse puto, quise aliud iis debuerant per- 
suadere. Verba enim Polycarpi ex epistola ad Philippenses apud Eusebium éypa- 
Yard uot καὶ ὑμεῖς, καὶ Ἰγνάτιος aliter intelligi, quam de hac epistola, neque possunt 
neque debent. Citat quoque eam Chrysostomus, homilia de uno legislatore, tom. vi. 
item Antiochus, et Damascenus. See Vossius" Edit. p. 264. 

t Mémoires pour servir à l'histoire ecclesiastique, Vol. ii. p.579. Edit. Par. 1701. 

t De Scriptis, que sub Dionysii Areop. et Ignatii, &c., p. 877. 

§ Ecclesiastical History. Maclaine’s Translation. Lond. 1765. Vol.i. p.51. 

|| Noch hat der Brief ܐܐܬ‎ Polycarpus die merckliche Verschiedenheit der Schrei- 
bant, gegen die andern Briefe gebalten, wider sich: und vielen kommt es auch 
unnatürlich vor das in demselben eine weitlauftige Stelle an die Gemeine zu 
Smyrna gerichtet ist, an welche Ignatius besonders geschrieben hatte. Christliche 
Kirchengeschichte, Vol. ii. p. 341. 


43 


INTRODUCTION. hu 


little cause to make alterations therein. I desire the admirers of the 
Smaller Epistles to give a clear account of the visible difference there 
is in this matter between those Two Epistles and the other Five." * 

Although, as I have observed above, the five first chapters of the 
Epistle to the Romans have not suffered from interpolation in the same 
manner as the entire Letter to the Ephesians, numerous additions have 
been made to its Inscription, sufficient to expand it to three times the 
extent of the Syriac; and in the five last chapters of the Greek, even of 
the Shorter Recension, not more than one sixth part belongs to the 
original text which the Syriac translation followed. This will shew us 
the reason why the difference of style in the five first chapters of this 
Epistle has not been so distinctly noticed and observed upon as in the 
case of the Epistle to Polycarp. Still, however, Dr. Hammond t has 
remarked that this Epistle differed in matter from the rest; and Bishop 
Pearson also has observed that it is couched in terms abounding with 
pious fervour beyond any of the rest.{ Neander likewise has stated 
that this * Epistle to the Roman Church possesses more decided marks 
of originality than the others." Ofthe others he had previously observed, 
“that they do not wear at all the stamp of a distinct individuality 
of character, and of a man of those times addressing his last words 
to the Churches. A hierarchical purpose is not to be mistaken."$ 
Moreover, with respect to the two chapters which, as the Syriac copies 
shew, have been transferred from the Epistle to the Romans to that to 
the Trallians, with little or no admixture, and which consequently exhibit 
a considerable passage of the original and unadulterated text, the diffe- 
rence of style between them and the rest of the Epistle to the Trallians 
was observed and pointed out by Vedelius more than 220 years before 
the Syriac text was brought to light. || 

Having adduced these testimonies to the fact that a difference in man- 
ner and matter between those parts of the Greek text which the Syriac 

* See Dissertation upon the Epistles of Ignatius, p. 81. 

T After extracting numerous passages respecting Bishops, &c., from the other 
Epistles, he writes: ‘In Epistolà ad Romanos de Episcopis aut Presbyteris nihil 
occurrit." See Diss. de Ignatio ejusque testimoniis, cap. xxv. 

{ Que cüm in aliis tum in illa presertim ad Romanos epistolà verbis pio fervore 
plenissimis expressit. Vindicia, part ii. p. 9. 

S Der Brief an die rómische Gemeinde trügt am meisten ein eigenthiimliches 
Geprage. Allgemeine Geschichte der Christlichen Religion. Second Edit. Vol. i. 


p.1140. Torrey’s Translation, Vol. ii. p. 444. 
|| See the passage cited at p. 331 below. 


liv INTRODUCTION. 


rejects and those which it confirms had been observed by various 
writers long before the Three Genuine Epistles were discovered and 
published, I will now point out very briefly some of the characteristics 
of that difference as they appear upon the comparison of the restored 
text with that of the Medicean Recension. 

But it may be necessary first of all to make a very few general obser- 
vations upon this restored text. If we examine closely the Three 
Epistles, we find that they are written in a plain, simple, and easy man- 
ner, without any affectation of studied phraseology; in short, nervous 
and detached sentences, with the single exception of the beginning of 
the Epistle to the Ephesians, where the first two or three sentences are 
a little involved, and do not run so easily, but seem to indicate that they 
were written in haste. This indeed appears to be the character of the 
whole Epistle. They also contain several manifest Aramaisms.* This, 
which is the case in the style of the writers of the New Testament, we 
might also reasonably expect in that of one of their successors, who was 
Bishop of Antioch, where Syriac was the vernacular language.  Epithets 
are but very sparingly used, and those are of a simple form, except in 
the Inscription of the Epistle to the Romans, where not less than six 
compound adjectives are found together— ἀξιόθεος, ἀξιοπρεπῆς, ἀξιο- 
µάκαριστος, ἀξιέπαινος, ἀξιομνήμόνευτος, ἀξιεπίτευκτος. One of these, 
ἀξιομακαρίστῳ, occurs also in the Inscription of the Epistle to the 
Ephesians, and another, ἀξιόθεα, in the first chapter of that to the Ro- 
mans ; and in that to Polycarp we find a&omioro:.t The initial element 
of all of these is the word ἄξιος; the origin of which seems to be in the 
very common employment of the root ܬܘܐ‎ in the Syriac; and to this we 
may probably trace the frequent use of ἄξιος and its derivatives in the 
writings of the New Testament. 

There is not, however, in the whole of the Three Epistles, a single in- 
stance of any other compound epithet of which either of its elements is one 
of the words which constitute the latter part of any of the seven above men- 
tioned commencing with ἄξιος. All the Three Letters begin in the same 
manner, Ἰγνάτιος, 6 καὶ Θεοφόρος. This last appellation seems to be 
nothing more than another name by which Ignatius was generally known. 
But whatever may be its meaning or purport, it is quite certain that 








* See Notes, pp. 271, 280, 288. 

T In my notes upon this word at page 270 I have observed that it does not accu- 
rately correspond with the Syriac. The translator seems to have read another word 
in this place. 


INTRODUCTION. lv 


this word occurs nowhere again in the whole of the Three Epistles, 
nor any other epithet whatever compounded of either of its elements. 
The Aramaic dialect, although it admits of some compound words, is 
generally averse to them *: we should not, therefore, expect the employ- 
ment of many such epithets in the writings of one whose circumstances 
and position would lead us to look for a colouring of that dialect in 
any thing which proceeded from his pen. The formation of privatives 
by prefixing the negative D, in the same manner as the a privative of 
the Greeks, is, however, very general in Syriac; and it is remarkable 
that we find in the Three Epistles very frequent instances of such words. 
Thus, in the Epistle to Polycarp, ἀκίνητον, ἀκοίμητον, ἀκέραιος, ἀόρατα, 
ἀφθαρσία, ἄχρονον, ἀψηλάφητον, &ra67, ἀκαυχησίᾳ. In that to the 
Ephesians, ἄτρεπτον, ἀμώμῳ, ἁδιηγήτῳ, ἀπιστία, ἀπιστοῦσι, ἄγνοια. 
In that to the Romans, ἀμώμως, ἀνεπποδίστως, ἀκαίρω, ἀδικήμασιν, 
ἄκοντα, ἀόρατα, ἄφθαρτος. The word ἅμωμος is nothing more than 
[ScoSo ]] adopted into the Greek.t+ 

If we presume the restored text to represent the genuine words of 
Ignatius in the Three Epistles, and the additions which are found 
in the text of the Medicean and Colbert manuscripts to be inter- 
polations introduced by another hand at a later period, unless the in- 
terpolator should have been most cautious in the application of every 
word which he employed, it is by no means improbable that he might 
have made use of terms and phrases which occur nowhere in the genuine 
text, even while he was endeavouring to imitate it by borrowing several 
of the author’s peculiar expressions and mixing them up with his own. 
On the other hand, if we assume the restored text to be an abridgment, ° 
it is most highly improbable that not one of those terms peculiar 
to the passages omitted should occur in the whole extent of the 
Three Epistles, especially if they relate in no. way to doctrine and 
opinion, and are merely linguistic. If we turn now to the seventh 
chapter of the Epistle to Polycarp, where the additions begin, we find 
that the first sentence not only presents a remarkable difference in 
length and construction from any which precede it, but that it also con- 
tains not less than seven words, none of which occur in the whole 
of the Three Epistles. In the second sentence we find Seouaxapioc'ró- 
rare and Οεοπρεπέστατον; which epithets, although they occur again 
in the other Ignatian Epistles, and the second of them frequently, are 


* See Hoffmann Gram. Syriac. p. 252. 
T See Schleusner, Lericon in Novum Testamentum, at this word. 


lvi INTRODUCTION. 


not once found in the restored text, nor any thing resembling them. 
It is plain that these compounds, like numerous others in the Ignatian 
Epistles, have been formed, by taking the first element from 9εοφόρος”., 
and the second from ἀξιομακάριστος and á£ionpemys, which occur toge- 
ther in the Inscription of the Epistle to the Romans. Thus, in the 
ninth chapter of the Medicean text of the Epistle to the Ephesians 
we find Θεοφόροι, ναοφόροι, χριστοφόροι, ἁγιόφορο. The frequent 
employment of such epithets as these has been urged by several able 
critics as a grave objection against the Ignatian Epistles, because they 
seem to be unsuited to the simplicity of an Apostolic writer; incongruous 
with the martyr’s character, so far as there are means of judging of 
it; ill adapted to the circumstances in which he was placed; and alto- 
gether dissimilar to what we find in the Epistles of Clement or Poly- 
carp, or any other ancient writer till the fourth century, of whom any 
fragments have come down to us. | Whatever weight such objections 
may have, they are certainly not applicable to the Three Epistles. In- 
deed they rather tend to confirm them, because we can trace the origin 
of all these particular compounds in an attempt to imitate other expres- 
sions in the Three Letters against which the same objections could not 
be urged, but for which a rational and probable account can be rendered 
from the idiomatic peculiarity of the writer. This endeavour to imitate 
on the part of an interpolator, while it proves incontestably the superior 
antiquity of that which he is trying to copy, at the same time furnishes 
us with his testimony to the genuineness of the original document which 
he had taken upon himself to counterfeit. . 

With respect to the employment of the verb καταξιῶσαι in this 
seventh chapter I refer the reader to what I have said at p. 309; and I 
also request him to peruse what I have written at p. 017 respecting the 
use of the particle ovv, which also occurs in this chapter; and I must 
leave him to draw his own conclusions from the absence of this latter 
word from the restored text of the Three Letters of Ignatius, and the 
frequency of its use throughout the rest of the Ignatian Epistles. It 


* Archbishop Usher conceives that this appellation of 9εόφορος has also given rise 
to the story, which afterwards became current, that Ignatius was the child which 
our Saviour took up in his arms. See Notes below, p. 360. 

+ Bishop Pearson has the following curious passage :- -@ Si gentem et Ecclesiam 
spectes cui przfuit, viro apud Syros tot annos morato, si non apud eosdem nato 
educatoque, maxime convenit plurium Epithetorum congestio." See Vindicia, part. ii. 
p.9. Had the learned Bishop been better acquainted with the genius of the Syrians 
and their language he would hardly have ventured to make such an assertion. 
** Aliquando bonus dormitat Homerus." 


INTRODUCTION. lvii 


appears to me that it would have required a far more cautious interpo- 
lator than he who has thus dealt with the Epistles of Ignatius seems to 
have been, who could have been always sufficiently upon his guard to 
prevent any chance of detection by avoiding, in his own additions, the use 
of so small a particle as this, which evidently was very familiar to him. 
It would be tedious to the general reader to enter further into such 
verbal comparisons in this place. Every one who wishes to investigate 
this subject thoroughly must examine for himself; and by so doing he 
will doubtless arrive at results that will be more satisfactory to his own 
mind than any which I could state here at greater length. 

I have already observed, as Vedelius* and Usher have done before 
me, that an interpolator, in order to give the colour and appearance of 
truth to his own additions, would naturally borrow certain expressions 
peculiar to the genuine writings which he had taken upon himself to 
imitate. Thus we find immediately, in the seventh chapter of the 
Epistle to Polycarp, 9εοῦ ἐπιτύχω borrowed from 9εοῦ ἐπιτυχεῖν in the 
genuine text above, p.5. 1.3, and from the Epistle to the Romans, 
p. 41. 1. 6, and p. 45, 1.4. In the same manner this peculiar expression 
is twice borrowed in the interpolated parts of the Epistle to the Ephe- 
sians, ch. xii. p. 20, and of that to the Romans, ch. ix. p. 58; and so 
likewise in those to the Trallians, ch. xii. and xiii., to the Magnesians, 
ch. xiv., to the Smyrneans, ch. xi.; and thus, also, εὑρεθήναι, which is 
borrowed here, is repeated over again and again in the interpolated 
parts of the genuine and in the spurious Epistles. The phrase ὃς δυνή- 
σεται 9εόδροµος καλεῖσθαι in this seventh chapter is copied from μὴ 
µόνον λέγωμαι Xpiotidvos, ἀλλὰ καὶ εὑρεθῶ. ἐὰν γὰρ εὑρεθῶ, καὶ λέ- 
γεσθαι δύναμαι of the genuine text to the Romans, p. 43. 1. 6; and in 
the same manner in the Epistle to the Magnesians, ch. iv., yy µόνον 
καλεῖσθαι Χριστιανὸς, ἀλλὰ καὶ εἶναι. 

It seems unnecessary that I should carry these remarks further ; for 
this endeavour on the part of the interpolator to throw a cloke over his 
° own additions by imitating some of the genuine phraseology of Igna- 
tius is very strikingly apparent through the whole of the Ignatian 
Epistles. We have only, therefore, to adopt the arguments of Arch- 
bishop Usher on this head, which he drew from the Six Epistles that 

* See Apologia pro Ignatio. Cap. iii. m 

t *Observarit quidem planus iste, qui et genuinas Ignatii Epistolas incrustavit 
et totidem aliarum accessione auxit, quasdam compositionum et locutionum formulas 
illi familiares: quse ut studiose retinerentur, é re sud fuisse existimavit," &c. See 


Dissertation, p. xxx. 


h 





lviil INTRODUCTION. 


he received and turned against the others which he rejected, and apply 
them in the case of the Three which we receive and the four which we 
reject, and we shall find them even still more apposite and forcible. 

The frequency with which expressions are taken from the restored 
text of the Recension exhibited in the Syriac, and introduced among 
those passages which it does not admit, and the other Epistles which 
it does not acknowledge, while, on the other hand, both the latter 
abound in terms and constructions which do not occur in the whole 
of the Three Epistles so restored, seems to me to be quite conclusive 
as to the fact of their being the production of different hands, and of 
the greater antiquity of the Three Epistles. 

I have observed above that many objections have been raised against 
the Ignatian Epistles from the inflated and artificial, and apparently 
affected style in which they are written. I will briefly state some of 
them in this place. De Saumaise expressed his opinion respecting them 
in the following terms: “ The style, which is too rhetorical, and has no 
savour of Apostolic simplicity . . . . shews that they cannot be the work 
of that author whose name they counterfeit."* Blondel writes: ** Who 
could believe that a disciple of the Apostles, in bonds, and aspiring to 
martyrdom, would have been thus pleased with an affected kind of dic- 
tion, abounding in turgid and pompous epithets, such as do not once 
occur in any of the writings of the most ancient Fathers which have 
come down to us, or of which Eusebius has preserved any fragment in 
his history of the Church?" t I have already mentioned that Daillé 
characterizes the Epistle to Polycarp as differing from the rest by its 
terse and easy style. 1 quote here some of his observations with re- 
spect to the Epistles generally: ‘ Multa nos alia hunc scriptorem 
vocabula diu post Ignatium vixisse docerent si, quis fuerit singulorum 
sermo, quis verborum usus, perspectum zque haberemus, ac istum duo- 
rum nominum, episcopi et presbyteri ilis temporibus sensum.—lIlla 
Latina non urgeo, quee Greecus scriptor parum probabiliter suis epistolis 
multa inserit, ἐξεμπλάριον, δεσέρτωρ, ἀκκεπτα, δεποσίτα: pro exem- ^ 
plari, desertore, acceptis, depositis, que doctissimus Hammondus et 
divinorum et aliorum scriptorum exemplo tuetur, apud quos non paucae 
extant ejusdem census voces Lating. Sed alia, eidem si quid judico, 
non satis purgata, me, fateor, movent; ut illa verbi gratia, tam multa, 
quibus epistole ad fastidium scatent, nomina varie composita, quaedam 


—— - - ———— ne —À 


* See note, p. xix. above. T See note, p. xx. above. 


INTRODUCTION. lix 


sane mirifica σαρκοφόρος, νεκροφόρος, πνευµατοφόρος, &c. &c. Hoc 
duntaxit volui, nequaquam esse verisimile Ignatium, virum et gravem et 
sanctum, adhuc in martyrii, ad quod se accingebat, meditatione versan- 
tem, eo animo, ea setate, ea dignitate, in hoc denique rerum suarum 
statu, in his conquirendis, et construendis lusisse, et hanc inanem ac 
puerilem pompam tam intempestive, ut cum Blondello nostro loquar, 
affectasse. Esse enim hec affectata assiduus eorum usus arguit. Velim 
mihi vel apud Paulum, vel apud Petrum aliquid horum, que in episto- 
larum scriptore extant, simile ostendi. Sic ille ad Ephesios loquitur: 
ἐστὲ οὖν συνόδοι πάντες 9εοφόροι, καὶ ναοφόροι, χριστοφόροι, ἀγνοφόροι. 
Vetus Usserii interpres Latinus ita reddidit: Estis igitur conviatores, 
Deiferi, et templiferi, et Christiferi, Sanctiferi. Ista vero adeo sunt 
putida, ut non possim mihi persuadere quin Hammondo, viro in paucis 
erudito, excitura fuerint nauseam; nisi precepta animo de scriptoris 
sanctitate opinio sensus ejus, in aliis acerrimos, in hoc uno religione 
quadam defixos tenuisset." * 

Christ. Aug. Heumann writes thus: “ Mihi quidem hec potissima 
videntur ac certissima τῆς νοθείας indicia — — . vi. Ipsa styli facies. 
Certe quotiescunque has legi epistolas, (legi autem szepius) deprehendi 
omnia in illis esse frigida, jejuna, inepti tumoris affectateque grandi- 
loquenti: plena, et nimis vivide sperantia vanum ac planum Gre- 
culum."4 

It will be seen at once, upon comparing the Recensions together, that 
these objections apply only to the passages and the Epistles which the 
Syriac copies reject. While, therefore, the Syriac version, discovered 
many years subsequently, tends to shew the sagacity and critical 
acumen of those who stated them, and to prove the justice and truth of 
their observations, the text which it exhibits, on the other hand, has 
also obtained reflectively a very strong argument in its own favour, 
from the fact of its being found to have been free, at least a thousand 
years before the Ignatian controversy was mooted, from those objections 
which have been so skilfully and acutely urged by the critical impugners 
of these Epistles. 

Having made these remarks upon the formal difference between the 
Syriac and the Shorter Greek Recension of these Epistles, I come 
now to consider the material difference. I have made some observa- 
tions respecting the apparent scope and tendency of these Epistles in 





* De Scriptis que sub Dionysii Areop. et Ignatii, &c. Lib. ii. ch. xxvii. p. 405. 
T Conspectus Reipublice Literaria, edit. Hanov. 1763, p. 492. 
A2 


ܘ 


ix INTRODUCTION. 


my notes, pp. 908—336. I shall proceed here to shew that the very 
grave objections which have been raised against the Ignatian Epistles, 
from the apparent references and allusions in them to circumstances and 
events subsequent to the date of the death of Ignatius, are applicable to 
those passages and Epistles only which do not exist in the Recension 
which the Syriac version represents. I have already adverted to the fact 
of objections having been made against these Epistles from the strong 
hierarchical tendency, more consonant with the age of Cyprian * than 
that of Ignatius, which runs through both the Shorter and Longer Re- 
censions of the Greek ; and that Daillé, whose arguments on this point 
include all those of such as had preceded him, felt such confidence in 
the conclusions which he derived from this head against the Ignatian 
Epistles as to induce him to consider them decisive of the question. + 

A still further objection has been urged against the Ignatian Letters, 
from the apparently manifest reference which they make to the opinions 
of certain heretics, who were not known till after the martyrdom of Igna- 
tius, such as Saturninus, Theodotus, and Valentinus. No one can read 
these Epistles without seeing that certain tenets of the Docete and of 
the Phantasiaste are most distinctly and directly opposed in numerous 
passages of these Epistles, whether it be that they refer to Saturninus 
or some other earlier heretics who had promulgated the same opinions. 
It is also equally certain that the dogmas held by Theodotus are con- 
demned in them, whether they be considered as emanating from him- 
self, ór as having been propounded by some heretic still more ancient. 
These facts Bishop Pearson f allows, even while he is combatting the 





* See the comparison of the Letters of Cyprian with the Ignatian Epistles on this 
head by Dodwell. Dissertationes Cyprianica, Dis. viii. 

t See Daillé, lib.ii. ch. x. xi. Oudin, Comment. de Scriptor. Eccles., cap. vi. vol.i. 
p. 97. 

1 Dus potissimum hereses de natura Christi e& tempestate obtinebant, ut veri- 
tati Catholics ita et sibi ipsis prorsus contrarie; quarum altera Docetarum fuit a 
Simonianis ortorum, humans nature veritatem in Christi destruentium, altera 
Ebionitarum, divinam prorsus naturam et eternam generationem denegantium legis- 
que czeremonias urgentium. See Pearson's Vindicia Epist. S. Ignatii, part ii. p.6. 

Etiamsi igitur auctor Epistolarum contra hanc heresim quam tuebatur Satur- 
ninus, scripserit, non inde tamen sequitur eum vel Saturninum novisse, vel contra vel 
post eum scripsisse; quia eadem fuit heresis Menandrianorum, quorum quamplu- 
rimi Saturnino seniores erant. Ibid., p. 24. 

Et revera tam contra Artemonem quàm contra Theodotum scripsit Ignatius noster, 
id est, si personas hereticorum spectes, contra neutrum ; si heresim ipsam utrique 
communem, contra sententiam utriusque, et ideo aliquo vero sensu contra utrumque. 
Ibid., p. 22. 


INTRODUCTION. lxi 


objections which have been urged from them against the lgnatian 
Epistles. The allusion to the peculiar tenets of Valentinus in the fol- 
lowing words of the Epistle to the Magnesians, ch. viii., ὃς ἐστιν αὐτοῦ 
λόγος ἀῑδιος, οὐκ ἀπὸ σιγῆς προελθὼν ", seems to be so very positive and 
direct, that not only have those who impugned the Ignatian Epistles alto- 
gether, such as Blondel +, De Saumaise f, Daillé§, Oudin ||, Aubertin ¶, 





* Dr. Jacobson, in his note upon these words, after stating that Petau's solution 
of this difficulty, which is cited by Aubertin in the note below, viz. that σιγή does 
not signify the Sige of Valentinus, but simply ‘silence,’ was approved by Cotelerius 
and Pearson, and that, according to the opinion of the latter, Ignatius refers in this 
place to the heresy of the Ebionites, adds, ** Hunc locum adversus Valentinum urgent 
non Irenzus, non Eusebius, non Athanasius, non Basilius: quamquam ad ejus heresim 
refutandam verba illa ὅς ἐστιν αὐτοῦ λόγος ἀῑδιος erant opportunissima." Doubtless 
they are most admirably suited to refute the heresy of Valentinus. Why, then, 
should Irenzus, Eusebius, Athanasius, and Basil, have neglected to avail themselves 
of these words of such weight and authority, bearing the name of a disciple of the 
Apostles? Surely the reason that will most readily suggest itself is, either that 
they were ignorant of their existence, or did not believe them to be genuine. Dr. 
Jacobson has borrowed this idea from Bishop Pearson, and indeed expressed it in 
great part in that Prelate’s own words. See Vindicia, part ii. p. 90. Nothing can 
be more weak and defective than the learned Bishop's argument in this place. He 
begs the whole question, and assumes that Irenzus was acquainted with this Epistle 
to the Magnesians, and that the words above mentioned cannot therefore refer to 
the hesesy of Valentinus, because he has not so applied them. 

1 See Apologia pro sententia Hieronymi, Prafatio ad Ecclesiarum Rectores, p. 43. 

t See Apparatus ad Libros de Primatu, p. 59. 

S See cap. xii. p. 293. || See cap. vii. vol. i. p. 103. 

«| I quote here the words of Aubertin at length for two reasons; one, because 
they contain a very lucid statement of this objection; and the other, because the 
following observation of Bishop Pearson may lead any one ignorant of them to form 
a wrong judgment of what Aubertin had written :—'* Non ita disputavit Salmasius, 
non Albertinus, qui scriptas fuisse has Epistolas ante Irenzi libros ultro fatebantur, 
neque eas lreneo incognitas fuisse vel somniabant.” See Vindicia, part ii. p. 90. 
Aubertin, it will be seen, although he did not deny that Ignatius had written some 
Epistles, pronounced these, respecting which the Bishop is writing, to be supposi- 
titious. “ Antiquitati tamen ab aliquo in Episcopatus gratiam, cui commendando tote 
sunt, fucum factum fuisse, satis aperté colligitur ex epistola ad Magnesianos in illo 
codice Florentino, Latinaque Versione supra memorata. In ea enim habentur hmc 
verba que in prius edita desunt: eis Seds ἐστιν ó φανερώσας ἑαυτὸν διὰ `) 7 ܘ‎ 0 Χριστοῦ τοῦ 
υἱοῦ αὐτοῦ, ὃς ἐστὶν αὐτοῦ λόγος ἀῑδιος, οὐκ ἀπὸ σιγῆς προελθὼ» : unus Deus est qui mani- 
Sestavit seipsum per Jesum Christum filium ipsius, qui est ipsius Verbum aternum, 
non a silentio progrediens. Et paulo ante rursum de Christo, eum esse, ἀφ ἑνὸς <» - 
τρὸς προελθόντα, ab uno Patre exeuntem. Quibus patet illam scriptam fuisse post 
exortam Valentini heresin ibi notatam. Nemo enim anté Valentinum asseruisse 
legitur Dominum nostrum Jesum Christum processisse ex Patre et Silentio. Pri- 


B mus 
1 Iren. L.iii.c.4. Theodoret. heretic. fabul. i. 


11 INTRODUCTION. 


and others, most clearly pointed it out; but even the very learned 
Morin, who goes so far as to receive the Longer Recension as the 


mus Author ille fuit hujus delirii. Cepit autem! Haresim suam constituere et pro- 
palare sub Antonino Pio, et Hygino Episcopo Romano, et quidem? anno utriusque 
secundo qui incidit in annum Domini centesimum trigesimum nonum, triginta et 
amplius annis post defunctum Ignatium: Ignatius enim passus est? Trajani unde- 
cimo, qui est Domini centesimus octavus. Quomodó igitur potuit author esse harum 
epistolarum ? Excipit tamen Doctissimus Usserius, cui et similia propemodum 
quoque dixerat supranominatus Vossius, * probandum adhuc remanere, JEonum et 
Verbi portenta illa a Valentino primum fuisse excogitata, non ex antiquiorum Hereti- 
corum lacunis derivata. Posterius enim hoc, inquit, nobis suadent Irenai illa’: qui 
est primus, ab ea que dicitur Gnostica heresis antiquas in suum Characterem doc- 
trinas transferens (µεθαρµόσας, melius transformans) sic definivit: Dualitatem quam- 
dam innominabilem, cujus quidem aliud vocare inenarrabile, aliud autem Sigen. 
Post deinde ex hac dualitate secundam dualitatem emissam, cujus aliud quidem 
Patrem vocat, aliud veritatem: Ex hac autem quaternitate fructificari Logon et 
Zoen, Anthropon et Ecclesiam. Valentinus enim, cujusdam veteris opinionis semi- 
nia nactus (ut in libri adversus Valentinianos capite 1v. habet Tertullianus) veteribus 
illis doctrinis propriam suam methodum adaptavit. De eodem in Heresi. 31. Epi- 
phanius: fabulosa Gentium poesi in animo suo concepta, et ab iis qui cum ipso et 
ante ipsum a veritate exciderunt sententiam mutuatus, eadem et ipse qus Hesiodus, 
mutatis tantum nominibus, ad mundum decipiendum inducere voluit. Per eos au- 
tem qui ante ipsum ez fubulosa Hesiodi Theogonia JEones suos effinzerunt, non alios 
quam Gnosticos Hereticos eum intellexisse, ex precedentibus satis significaverat, &c. 
Verum, pace illorum dixerim, hsc eos minime juvant. Nam quamvis Gnostici 
post Hesiodum, et anté Valentinum, combinationes quasdam, onesque confinxe- 
rint, id tamen non satisfacit argumento proposito, triplici de causa. Prima est, quia 
ostendendum foret Gnosticos docuisse λόγον ex Sige processisse, de qua altissimum 
apud veteres silentium. Secunda, quoniam Ireneus in ipso loco citato docet, octo- 
narium illum in quo sit Siges mentio proprium esse Valentini characterem ex Gno- 
sticorum figmentis, et seminiis, ut loquitur Tertullianus, ab eo sic transformatum, 
&ccommodatum et nominatum. Tertia denique, quia expresse notat Epiphanius ex 
ipsamet Valentini epistola quam refert, eum docuisse Verbum processisse ἐκ τοῦ 
πατρὸς καὶ τῆς σιγῆς. Cum igitur id sit proprium Valentini dogma, propriusque 
Character, manifesté constare videtur Authorem nostrum dicentem de Domino, ovx 
ἀπὸ σιγῆς προελθὼν, Bed ad’ ἑνὸς πατρὸς, directe respicere ad propriam heretici illius 
doctrinam : ac proinde, ut dicebamus, post Valentinum scripsisse, nec eum Ignatium 
esse posse. At vero Dionysius Petavius aliter ab argumento nostro se conatur ex- 
tricare ; Verbum hujusmodi, *inquit, sive sermonem (ita enim Veteres quidam λόγον 
interpretati sunt) Ignatius asserit esse Jesum Christum Dei filium, non qualis est 
creatus et humanus sermo, qui in tempore incipit ac desinit, hoc est, post. silentium 
oritur, et in silentium desinit. Non enim est eternus. Hoc unum, nec aliud quic- 
quam voluit. Audiamus Augustinum ad eum sensum nobis preeuntem : Quamam est, 
inquit, Ἰ illa generatio qua in principio erat Verbum, et Verbum erat apud Deum et 
Deus erat Verbum € Vel quod est hoc Verbum quod dicturus antea non silebat, quo 

dicto 

? Euseb. in Chron. 3 Hieron. in Catalogo. 4 Preef. ad lector. 5 Lib. i. cap. 5. 
6 De Ecclesiast. Hierarch. L. v. c. 8. n. 7. 7 In natali Dom. serm. 1. 


INTRODUCTION. lxiii 


more ancient, urges this fact as undoubtable, and draws from thence the 
inference in favour of the Longer Recension, because it does not con- 
tain this passage which manifestly refers to a heresy subsequent to the 
age of Ignatius. Whiston also has taken the same view of this matter. 


dicto non siluit qui dicebat, quod est Verbum sine tempore, per quod facta sunt tem- 
pora, verbum quod labia nullius aperuit ceptum, clausitve finitum ® Verum hsc 
solutio precedenti non est potior. Quid enim nos vetat dicere Augustinum in hisce 
verbis ad Valentinianorum nugas allusisse? Annon ipsemet alibi de Valentino obser- 
vat ilum asseruisse, *triginta αἰῶνας, id est, secula. extitisse, quorum principium sit 
profundum et silentium, quod profundum etiam Patrem appellant? — Valentinus 
certé docuit, Christum ex Sige seu silentio processisse, tum velut é termino quodam 
temporis, tum velut ex vero generationis principio, id est, tanquam ex matre. Fieri 
ergo potuit Augustinum loco citato ad aliquam dramatis istius partem respexisse. 
Sed quicquid sit de Augustino, Authorem de quo litigamus utramque delirii hujus 
Valentiniani partem expresse spectasse, videtur apertissimum. Non enim tantum- 
modo de Christo Domino ait, ὅς ἐστιν αὐτοῦ λόγος ἀῑδιος, οὑκ ἀπὸ σιγῆς προελθὼν, sed 
etiam in precedentibus asseruerat, nos in illum credere ad’ dvs πατρὸς προελθόντα. 
Quibus in verbis, cum mens ipsius sit Christum ab eterno er Patre tanquam ex 
principio veré generanti processisse, liquidum est illum quoque intelligere, Christum 
non ex silentio tanquam ex principio vere generanti, hoc est, velut ex matre prodiisse. 
Qui autem ei in mentem venire tum potuisset contendere ac decidere, Christum ez 
solo Patre processisse tanquam ex principio veré generanti, non autem ex sige seu 
silentio tanquam ex matre, ne aliqui antea fuissent, aut tunc essent, utrumque gene- 
rationis illud principium, infrunitum adeó, Domino assignantes? Nemo autem 
anté Valentinum binum illud principium ei legitur tribuisse. Proprius ejus Cha- 
racter est, ut suprà observabamus. Unde redit argumentum, Authorem hujus 
Epistole Valentino esse posteriorem, ac proinde non Ignatium Antiochenum presu- 
lem. Non negaverim Ignatium epistolas aliquas scripsisse; id enim indicat Poly- 
carpus in epistola ad Philippenses, si tamen genuina est et sincera prorsus, quando- 
quidem in veteribus Ignatii actis nulla est Epistolarum ipsius mentio, ut idem Usse- 
rius agnoscit: Sed, si quas scripsit, ille perierunt, et plures alite sub ipsius nomine 
circa medium secundi seculi composites sunt, ac incauté et absque examine a veteri- 
bus receptm. Id autem solius amore veritatis observamus. Cujuscumque enim 
sint Epistole quz» jam habentur, in controversia de qua agimus, ex nobis suffragan- 
tur, ut jam sumus ostensuri. De Eucharistia, sive Cene Dominice Sacramento: 
authore Edmondo Albertino. Daventria. 16055, fol., p. 283. 

t In the same Smaller Epistle to the Magnesians, in the very same place, these 
words are added: οὐκ ἀπὸ σιγῆς προελθὼν “non a silentio progrediens" that Christ 
is the Eternal Word, not proceeding from ory, that famous female origin of things 
so much alluded to by Marcellus, the heretic of the fourth century, but taken at 
first from the old heretic Valentinus of the second. This allusion, at the highest, 
to the Valentinian σιγὴ, is so plain at the first sight, that the greatest patrons of these 
Smaller Epistles are ashamed directly to deny it, though it be 80 very strong, and, 
indeed, almost an undenisble argument against them. One cannot but pity the 
mistakes and prejudices of the greatest men, when one sees no less 8 man than 
Bishop Pearson himself labouring, in four several most learned chapters, to assoil 


this 
5 De Heeresibus. 


Ίχιν INTRODUCTION. 


One conclusion I think we may assuredly draw from this fact, that the 
person, whoever he might have been, to whom the arrangement of the 
Longer Recension in its present form is due, felt this to be a solid ob- 
jection against the genuineness of these Epistles, and therefore cau- 
tiously endeavoured to obviate it by removing this passage and substi- 
tuting another. I have pointed out several similar instances in my 
notes.* 

It would exceed the limits which I have felt it necessary to prescribe 
to myself were I to enter at greater length upon the question before us 
in this place. I must leave it to those who have the leisure and the 
inclination to examine and judge for themselves how far the answers of 
Bishop Pearson to these specific charges are complete and satisfactory. 
I only observe, that if the objections be maintained and stand good, 
they are decisive as to the spuriousness of those passages at least to 
which they apply. 

The Syriac version, however, cuts the knot, and solves the difficulty 
at once, by presenting to us a collection of Epistles attributed to Igna- 
tius, in which none of these passages occur that have tended to throw 
such strong doubts and suspicions upon the other bodies of Letters which 
had previously borne his name. Whatever age is to be attributed to 
the Syriac version, the antiquity of the manuscripts in which it is found 
proves that it was in existence in the East at least about eleven hundred 


this grand objection, and yet with so little success; for the only valuable answer 
which he is able to betake himself to at the last is this, that the ory; of Valentinus 
might be known in the world before the death of Ignatius; whereas it is certain 
that Hyginus, in whose Pontificate Irenwus assures us Valentinus first came to 
Rome, began not till A.D. 126, ten years after the lowest date for the death of Igna- 
tius; and it is almost equally certain, from Tertullian, a contemporary author, and 
very near the place also, that Valentinus was alive, and at Rome, in the Pontificate 
of Eleutherus, or between A.D. 170 and 185, and so could not be a noted heretic before 
A.D.116. Nay, the same Tertullian elsewhere assures us that Valentinus was 
Marcion's scholar for some little time ; which Marcion yet came not to Rome till 
A.D. 130, and then learned of Cerdon for some time himself, before he set up for a 
master; so that Valentinus could not be a famous heretic, at the soonest, till about 
twenty years after the death of Ignatius; no, not even at Rome, the seat of his 
fame for heresy; much less at Smyrna and Magnesia in Asia, where alone this 
Epistle of Ignatius was concerned with him. Nay, it was in probability still some- 
what longer ere his fame was spread abroad, since Justin Martyr, about twenty.two 
years after the death of Ignatius, does not vouchsafe to name him among those 
noted heretics which are enumerated by him, though he does it a few years after- 
ward. Dissertation upon the Epistles of Ignatius, p. 15. 
#* See pp. 316, 317, 318, 329, 330, 336, 337, below. 


INTRODUCTION. lxv 


years before the Ignatian controversy was agitated by the learned of the 
West. Probably its real age may be considerably greater. Its dis- 
covery about two hundred years subsequently has afforded a very 
forcible confirmation to the propriety and justice of the critical observa- 
tions of the scholars of the seventeenth century. This cannot surely be 
a mere accident or fortuitous coincidence. It must have its foundation 
in the truth of the facts, or in the reason of the case. 

If we assume the Recension of which the Syriac version is the re- 
presentation to be the genuine and authentic Epistles of Ignatius, it will 
follow of necessity that the passages not contained in them, and against 
which these objections have been urged, are the additions of a later 
hand, and that the verbal and material criticism was just and true which 
pointed them out as spurious. This is obviously the most reasonable 
account which can be given for this striking coincidence. 

If, on the other hand, we assume the manifestly untenable hypothesis, 
that the Recension exhibited in the Syriac collection of the Three 
Epistles is only an abridgment of another, comprising the Seven of the 
Shorter Recension, the argument against the passages and Epistles re- 
jected by it will be nearly tantamount, as in the other case. For since 
this peculiar omission could not have been the effect of accident or 
inadvertency, it will shew at least that the person who, only a few cen- 
turies after the death of Ignatius, undertook the task of abridgment in 
the East, must have felt the force of these objections, and in rejecting 
those particular passages and expressions must have been influenced by 
the same critical spirit and feeling as led the learned of the West, with- 
out any knowledge of his previous opinions or labours, to condemn them 
as spurious more than a thousand years after he had completed his 
task. 

EXTERNAL TESTIMONIES TO THE EPISTLES OF IGNATIUS. 

The arguments which have been hitherto adduced respecting the 
comparative claims of the Three Epistles exhibited in the Syriac ver- 
sion and the Seven of the Shorter Recension have had reference only to 
their contents; and are therefore of the kind called internal. I come 
now to consider the external evidence furnished by the testimony af- 
forded to these Epistles by ecclesiastical writers who have either spoken 
of them or cited them. 

In another part of this volume I have given the Testimonies re- 
specting Ignatius, and the quotations from the Ignatian Epistles, as 
cited by various authors, in Greek and Latin, down to the tenth cen- 

02 








Ixvi INTRODUCTION. 


tury. These, with the addition of the Syriac extracts which follow, 
are all that at present exist, so far, at least, as my own knowledge 
extends. It appears to be needless that I should make any reference 
to those which are of more recent date than the fifth century*; because 
it is evident, from the passages cited by Theodoretus t, that the Igna- 
tian Epistles at that period had assumed a form sufficiently near to that 
in which we find them in the Medicean manuscript to justify us in con- 
sidering both as belonging to the same Recension. It is manifest, 
however, from the comparison of the quotations made by Theodoretus, 
that the copy which he followed differed very considerably from the 
Medicean text; for we find more than twenty-five variations, and some 
of them very important, in the space of about twenty-five lines of an 
ordinary printed edition of these Epistles. t 

About the close of the fourth century we have a Homily of John 
Chrysostom in commemoration of St. Ignatius $, his predecessor on the 
episcopal throne of Antioch. In this frequent allusion is made to the 
Epistle to the Romans; and a few words of it are also directly quoted. 
In the Homily, De Uno Legislatore, attributed to the same author, a 
passage from the Epistle to Polycarp is likewise cited.|| Both of these 
quotations are from the Greek text as it corresponds with the Syriac 
version. In the whole of his very extensive writings which have come 
down to us Chrysostom has not cited one word from any other of the 
Ignatian Epistles, nor from any of those parts of the two above men- 
tioned, which the Syriac rejects.( His testimony, therefore, so far as it 
goes, applies solely to the Recension exhibited in the Three Syriac 
Epistles. 

Of precisely the same kind is the testimony afforded by Basil. In 
the extract from his Homily, In Sanctam Christi Generationem **, there 
is a manifest allusion to a passage of the Epistle to the Ephesians. 


- 








* The remark of Basnage on this head seems to be just : “Que, si verum volumus, 
ingens testimoniorum strues ad eruditionem V indicis (Pearson) declarandam facere po- 
test, ad probandum non potest. Cum testimonia autorum, qui post tertium floruere 
seculum, prioribus innitantur, nec plus sit in eo suffragio virium, quam in Polycarpi, 
Irensi, Origenis, Eusebii; potuisset ergo celeberrimus Vindiciarum autor, et sibi, et 
lectoribus tanti laboris exhauriendi dare immunitatem." Annales Politico- Eccle- 
eiastici. Roterd.1706. Vol. ii. p. 20. 

1 See pp. 171, 172. 

1 See my Vindicie Ignatiane, p. 40, where I have enumerated these several varia- 
tions. § See p. 166. || P. 170. ul 

@ The other extracts which I have given from Chrysostom at p. 170, although 
supposed by some to relate to Ignatius, have evidently no reference to any of the 
Ignatian Epistles before us. ** See p. 164. 


INTRODUCTION. Ixvii 


Whether this was suggested to him from his own knowledge of that 
Epistle, or whether he borrowed it from Origen, who had quoted the 
same words before him, the positive evidence supplied thereby relates 
only to the Syriac Recension in which those words occur. In all the 
rest of his works which have come down to us Basil has never made 
any mention of Ignatius, nor cited, nor even alluded to any other of 
those Epistles which have been attributed to him. 

Jerome méntions Ignatius upon several occasions; but it seems to 
be extremely probable that he never saw any of those Letters which 
bear hisname. In his catalogue of ecclesiastical writers, which, accord- 
ing to the authority of Bishop Pearson, was compiled about A.D. 398 *, 
he has copied the account relative to the Bishop and Martyr of Antioch 
which Eusebius had given about sixty years before. In doing this he 
has blundered in omitting one sentence; but the rest of the narrative 
he has taken almost word for word from the .history of Eusebius, as 
Vossius and the learned Prelate above mentioned have observed: 
* Et reliqua Eusebiana fere omnia, tacito Eusebii nomine transcripsit." 
That Jerome's knowledge of the Ignatian Epistles was but inaccurate 
is evident; for in his third book against the Pelagianst he cites words 
from the Epistle attributed to St. Barnabas, and says that they belonged 
to Ignatius.§ He likewise refers to one passage from the Epistle to 
the Ephesians in his Commentary on the Gospel of St. Matthew ||; but 
this same passage had been cited before by Origen in his sixth Homily 
on St. Luke: and this very Homily was translated into Latin by 
Jerome.** This will furnish a sufficient account of the source whence 

* See Bishop Pearson's Vindicia, par. i. ch. ii. p. 9. 

t See Zbid., par. i. p. 10. 1 See p. 106. 

§ See Jbid., p. 29. Menard's Notes on the Epistle of Barnabas, p.108. Cote- 
lqrius, Testimonia Veterum de Barnabe Epistola. In Patt. Apost., tom. i. p. 4. 

|| See p. 166. €| See p. 159. 

** See Fabricius’ Bibliotheca ‫ Vol. v. p. 228. Grabe supposed that Jerome 
borrowed this from the Commentary on Matthew attributed to Theophilus of 
Antioch: “ Et hodienum prostant libri iv. Commentarioram Allegoricorum Theo- 
phili, quos eosdem esse cum iis, quos Hieronymus se legisse ait, tam loco cito, quam 
in procmio commentariorum in Mattheum, exinde probabile redditur, quod in 
Comment. ad cap. i. de causis, ob quas ex desponsata virgine natus sit Christus, 
tractans, easdem iisdem, quibus Theophilus verbis, assignet. Unde ex Latina Theo- 
phili versione ea descripsisse videri poterat." See Grabe, Spicilegium, Stc. ii. p. 221. 
Grabe has borrowed this from Bishop Pearson, who, in order to give additional 
weight to his arguments ( Vindicia, par. i. ch. ii. p. 5), cleverly insinuates that Je- 
rome read these words in Theophilus, where they are cited without any mention of 
Ignatius; and that, having also found them in Ignatius own Epistle, he attributed 


them to their true source, and mentioned the name in his own Commentary on St. 
2 9? Matthew : 


1×¥¥[[1 INTRODUCTION. 


he probably obtained his knowledge of these words of St. Ignatius. In 
like manner he appears to have become acquainted with the words of 
the Epistle of St. Barnabas, above mentioned, because they also have 
been cited by Origen* at the end of his first book against Celsus; and 
Jerome was well versed in Origen's works, and translated several of 
them into Latin. | He also once again mentions the name of Ignatius t; 
but if any thing can be gathered from that passage as to any acquaint- 
ance on his part with the Ignatian Epistles, it will certainly better 
apply to the Longer Recension of the Greek than the Shorter. $ 

The account given by Rufinus does not profess to be any thing 
more than a translation of that of Eusebius ; and therefore adds nothing 
to the testimony of the latter. 

About the middle of the fourth century we find, in a treatise attri- 
buted to Athanasius, De Synodis Arimini et Seleucia, a passage cited 
from the seventeenth chapter of the Epistle to the Ephesians, which is 
not recognised by the Syriac|| Whether that great champion of 
orthodoxy did or did not cite this passage is of very little importance 
for the argument before us. There seem, however, to be many grounds 
to induce us to draw the negative inference. 

In the first place, the treatise in which it is found presents 
certain difficulties on account of incongruity of time, the only so- 
lution of which proposed by Montfaucon, the editor of Athanasius’ 
works, is, that a long passage relating to subsequent events must 
have been inserted after its original composition.T The learned 


Matthew: ** Legit Theophilum cujus sententiam ex Ignatio decerptam autori suo 
reddidit." Vindicia, par.ii. ch.ii. p.21. The learned Prelate, however, well 
knew that these same words had been cited by Origen in his Commentary on St. 
Luke, with the name of Ignatius distinctly mentioned. Of the fact of Jerome 
having read them there he was perfectly aware; and in another part of his book, 
where his argument required it, he has written to prove that Jerome had translated 
this part of Origen's works. Jbid., par. i. ch. vii. Surely this looks more like the 
work of a skilful advocate of a particular cause, than of an ingenuous inquirer 
after the truth. 

* See Contra Celsum, Lib. i. Vol. i. p.378. Edit. Delarue. 

t He writes himself in the following terms :—** Nam quod dicunt: Origenis me 
volumina compilare, et contaminari non decere Veterum Scripta, quod illi maledic- 
tum vehemens esse existimant, eandem laudem ego maximam duco, cum illum imi- 
tari volo, quem cunctis prudentibus et vobis placere non dubito." See Prologus in 
Secundum super Micheam. Erasmus’ edit., Vol. vi. p. 119. 

1 See p. 166. § See Whiston's Diesertation, p. 58. || See p. 164. 

¶ Epistolam de Synodis Ariminensi et Seleuciana sub finem anni 359, quo cele- 
bratz ille sunt, conscriptam fuisse, ex plurimis ejusdem locis conficitur. 
Quare ut jam olim advertére viri cum primis eruditi, que num. 30 leguntur, ταῦτα 


γράψαντες 





INTRODUCTION. ` lxix 


Cave * also finds much reason to question the truth of a statement re- 
specting Eusebius, which Athanasius must have made, if the above-men- 
tioned treatise, as it now stands, be certainly the work of that author. But 
what appears to me to throw the greatest doubt upon the matter is, that 
Athanasius, in the passage to which we are referring, is represented as 
adducing the testimony of no less a person than St. Ignatius, the dis- 
ciple of the Apostle, to the fact of our Lord being called ἀγένητος; 
while in several other parts of his works he repudiates this expression, 
stating at one time that it was borrowed from the Heathen Philosophy, 
and at another that it was an invention of the Arians to enable them 
more cunningly to disseminate their pernicious doctrine with respect to 
the person of our Lord and Saviour Jesus Christ.t Indeed, the very 
passage from the Ignatian Epistles which we are discussing bears so 
directly upon the question that was often urged by the Arians, év τὸ 
ἀγένητον, ἢ δύο: that from this cause only it might create in some minds a 
suspicion of its having been introduced into the Epistle to the Ephesians 
subsequently to the time when that question began to be urged by the 
Arians. Nor should it be forgotten, that in the Longer Recension, 
which is supposed to have an Arian tendency, this passage has been 
so modified as to give it quite a different bearing. 


γράψαντες ἐν τῇ 'lcavpiq, ἀνελθόντες εἰς τὴν Κωνστατινοῦ πόλιν, &c. ad heec usque verba 
num. 92, τέως μὲν οὖν ἄχρι Τόυτου $0ácavres: ubi Athanasius fidei formulam Con- 
stantinopolitanam adfert, Antiochenam memorat, de Constantii obitu agit; que 
omnia post annum haud dubie 359 contigere ; hsc, inquam, Epistole jam pridem a 
se scripte Athanasium inseruisse nullus superest ambigendi locus. See In Epistolam 
de Synodis monitum, Vol. i. p. 714. 

* * 411 which considered makes me the more wonder at what Athanasius tells 
us (De Syn. Arim. et Seleuc. s. 17) our Eusebius expressly affirmed in a Letter to 
Euphration, that Christ is not true God. Pity it is, that the Epistle itself is not 
now extant, that we might have viewed his genuine sense. Sure I am, the pro- 
position, as it is represented by Athanasius, is plainly contrary to, and inconsistent 
with, the most mature and deliberste declarations of his mind in all his writings 
extant at this day." See Life of Eusebius, S xxii. 

T Αμέλει τῶν λεξειδίων αὐτῶν δειχθέντων τότε φαύλων, καὶ dei δὲ εὐελέγκτων ὄντων ὡς 
ἀσέβων, ἐχρήσαντο wap Ἑλλήνων λοιπὸν τὴν λέξιν τοῦ ἀγενήτου, ἵνα προφάσει καὶ τούτου 
τοῦ ὀνόματος, ἐν τοῖς γενητοῖς πάλιν καὶ τοῖς κτίσµασι συναριθμῶσι τὸν τοῦ θεοῦ λόγον, 3 
οὗ αὐτὰ τὰ γενητὰ yéyovev. De Decretis Nicene Synodi. Athanasii opera, edit. 
Bendict. tom. i. p. 233. 

Tavra τοὺς μὲν πιστοὺς εὐφραίνει, Tous δὲ αἱρετικὸυς Auwe: βλέποντας ἀναιρουμένην 
αὐτῶν τὴν αἴρεσιν καὶ γὰρ κἀκείνη πάλιν αὐτῶν ἡ ἐρώτησις ἐν τῷ λέγειν, Ev το ἀγένητον, ἢ 
δύο; οὐκ ὀρθὴν αὐτῶν δείκνυσι τὴν διάνοιαν, GAA’ ὕποπτον καὶ δόλου µεστήν. οὗ γὰρ ἐπὶ 
τιμῷ τοῦ πατρὸς οὕτως ἐρωτῶσιν, GAA’ ἐπὶ aripia τοῦ λόγου ἂν γοῦν τις ἀγνοῶν τὴν παν- 
ουργίαν αὐτῶν, ἀποκρινήται, ἓν τὸ ἀγενήτον, εὐθὺς τὸν ἑαύτων ἰὸν ἐξεμοῦσι λέγοντες, 
οὐκοῦν ὁ vids τῶν γενητῶν ἐστὶ, καὶ καλῶς εἰρήκαμεν, οὐκ ἦν πρὶν γεννηθΏ. πάντα γὰρ φυρῶσι 


ܪ 
και‏ 








lxx INTRODUCTION. 


Further, it is to be observed, that in the words as they appear to be 
cited by Athanasius, we read γενητὸς and ἀγένητος, made and unmade ; 
while in the Medicean text and in Theodoretus we find γεννητὸς and 
ἀγέννητος, begotten and unbegotten. I may also remark here, that none 
of the authors who have cited this passage entirely coincide with the 
Medicean text; and that no two of them agree with each other. 

It is also certain that Athanasius has nowhere else cited any of the 
Ignatian Letters, although in his controversies he might have found in 
them much matter to strengthen and support his several arguments, 
had these epistles been familiar to him. 

He was not, however, a man of any extensive learning and research, 
as Philostorgius has objected against him, and as even Gregory of 
Nazianzum in his panegyric of him allows.* No one perhaps was better 
versed in the Holy Scriptures themselves; and on several occasions he 
cites, but with a reservation f, the Pastor of Hermas; I do not, however, 
find that he has quoted upon any occasion the authority of Clemens 
Romanus, or of Polycarp, or of Justin Martyr, Irenzus, Origen, &c. 
All these considerations taken together render it far from improbable 
that the passage from the Ignatian Epistles inserted in the treatise De 
Synodis is due to another hand than that of the celebrated Athanasius. 

We come now to the evidence of Eusebius. He speaks distinctly of 
seven Epistles, and the testimony thus afforded by him has chiefly 
influenced the writers on the Ignatian question to select that number 
from the eleven attributed to Ignatius in the Recension exhibited in 
the Medicean manuscript, and in the two copies of the old Latin 
version corresponding with it, which was discovered and first published 
by Archbishop Usher. It is not at all my desire, nor is it indeed neces- 
sary for my present purpose, to state here any of those objections which 
have been urged against the authority of Eusebius on this matter, from 
the alleged fact of his having received other documents as genuine, with- 
out due and sufficient examination. I will only take his testimony re- 





καὶ κυκῶσι, ἵνα µόνον διαστήσωσι τὸν λόγον ἀπὸ τοῦ πατρὸς, καὶ τὸν δημιουργὸν τῶν ὅλων 
τοῖς ποιήµασι συναριθµήσωσι’ πρῶτον μὲν οὖν καὶ κατὰ τοῦτο καταγνώσεώς :ܗ )ܘ‎ ἄξιοι, ὅτι 
µεμφόμενοι τοῖς ἐν Νικαίᾳ συνελθοῦσιν ἐπισκύποις ὡς ἀγράφοις χρησαµένους λέξεσι, καί τοι 
μὴ δυσφήµοις, GAA’ ἐπ᾽ ἀναιρέσει τῆς ἀσεβείας αὐτῶν κειµέναις, ἠντομόλησαν eis τὴν αὐτὴν 
αἰτίαν αὐτοὶ ἐξ ἀγράφων φθεγγόμενοι, καὶ ἐπινοοῦντες λοιδορίας κατὰ τοῦ κυρίου, µή γινώ- 
σκοντες µήτε à λέγουσι, µήτε περὶ Tivey διαβεβαιοῦνται. ἐρωτησάτωσαν your “EAAnvas, παρ 
ὧν ἤκουσαν ov γὰρ τῶν γραφῶν ἀλλ᾽ ἐκείνων ἐστὶν εὕρημα. κ.τ.λ. See Oratio i. contra 
Arianos, ibid. p. 434. 
* See Cave’s Life of Athanasius, Sect. xv. $ v. 
. t See my Preface to the Festal Letters of Athanasius, p. xlviii. 


INTRODUCTION. Ixxi 


specting the Ignatian Epistles as it stands, and examine how far it 
applies to the subject which we are now considering. 

In commencing his account of the martyrdom of Ignatius, and of the 
Letters which he is said to have written during his journey to Rome, 
Eusebius does not venture to make a positive assertion, but prefaces 
his notice with the guarded expression Λόγος & ἔχε. Further, it 
seems to be quite evident, from the following passages, that he did not 
esteem the genuineness and authenticity of the Epistles of St. Ignatius 
and St. Polycarp to be equally established with that of the first Epistle 
of St. Clement to the Corinthians, which was universally acknowledged : 
καὶ ὁ Πολύκαρπος δὲ τούτων αὐτῶν µέμνηται ἐν τῇ φερομµένῃ αὐτοῦ πρὸς 
Φιλιππησίους ἐπιστολῇ (B. iii. ch. 36) ; ὥσπερ οὖν ἀμέλει τοῦ Ἰγνατίου 
ἐν ais κατελέξαμεν ἐπιστολᾶις, καὶ τοῦ Κλήμεντος ἐν τῇ ἀνωμολογημένῃ, 
παρὰ πᾶσιν, ἣν ἐκ προσώπου τῆς Ῥωμαίων ἐκκλησίας τῇ Κορινθίων 
διετυπώσατο (ibid. ch. 37); ‘H μὲν οὖν τοῦ Κλήμεντος ὁμολογουμένη 
γραφὴ, πρόδηλος. Εἴρηται δὲ καὶ τὰ Ἰγνατίου καὶ Πολυκάρπου (ibid. 
ch. 38.) 

It appears, however, to be manifest that Eusebius was desirous of 
establishing, as far as he could, the authority of these Epistles, probably 
because they seemed to afford evidence to the Apostolical succession in 
several churches, an account of which he professes to be one of the 
chief objects of his history. Thus, immediately after the notice which 
he gives of the Epistles of Ignatius, he adduces, in confirmation of 
them, the fact that a passage from the Epistle to the Romans had been 
cited by Irenzus, and that Polycarp, the master of Irenzeus and the 
friend of Ignatius, had spoken of the latter having written to him, in 
his own Letter to the Philippians. In a later part of his history * he 
refers again to the circumstance of Ireneus having made mention of 
Ignatius, and having cited his words. 

Whether Eusebius was cognizant of the fact that two passages from 
the Epistles of Ignatius had been quoted by Origen, one from the Epistle 
to the Ephesians, which he himself also adduces in his Questiones ad 
Stephanum T, and the other from the Epistle to the Romans; or whe- 
ther he considered Origen too remote from the age of Ignatius, and too 
near to his own to be considered one of the Ancients (τοὺς ἀρχαίους) t; I 
have no means of determining. I can only observe, that although Origen 


* Book v. ch. 8: see p. 163.  Ireneus does not, however, mention the name of 
Ignatius; but only speaks of one condemned to suffer martyrdom by being thrown 
to wild beasts. See p. 158. 

T See p. 164. 1 See Book iii. c. 38. 











xxl INTRODUCTION. 


has cited the first Epistle of Clement to the Corinthians more than 
once, this circumstance is not brought forward by the author of the 
Ecclesiastical History in evidence of the genuineness and authenticity 
of that Letter. 

It is certain, however, that Eusebius does not adduce the testimony 
of any other ancient writer than that of Polycarp and Irenzus in support 
of the Ignatian Epistles; and it is also manifest that their evidence, 
so adduced, applies only to two Epistles, those to the Romans and 
Polycarp. 

Among the records assigned to the age immediately subsequent to the 
time of the Apostles are two Epistles, attributed to St. Clement of Rome, 
both of which are addressed to the Corinthians. Respecting the 
former of these, in addition to the passages which I have cited above, 
Eusebius writes in the following terms :—Tovrov δὴ οὖν τοῦ Κλήμεντος 
ὁμολογουμένη µία ἐπιστολὴ φέρεται, µεγάλη τε koi θαύμασια ἣν ὣς 
ἀπὸ τῆς Ῥωμαίων ἐκκλησίας τῇ Κορινθίων διετυπώσατο, στάσεως τηνι- 
Kade κατὰ τὴν Κόρινθον γενομένης. Ταύτην δὲ καὶ ἐν πλείσταις ἔκκλη- 
σίαις ἐπὶ τοῦ κοινοῦ δεδημοσιευμένην πάλαι τε καὶ καθ ἡμᾶς αὐτοὺς 
ἔγνωμεν. καὶ ὅτι ye κατὰ τὸν δηλούμενον τὰ τῆς Κορινθίων κεκίνητο 
στασεως, ἀξιόχρεως µάρτυς ó ᾿Ηγήσιππος.» In another part of his 
History he brings forward the testimony of Irenzeus + to the first Epistle 
of Clement, in the same manner as he has done in the case of the Epistles 
of Ignatius. 

Of the second Epistle he writes in the following terms :—'Ieréov 
δ, ὡς καὶ δευτέρα τις εἶναι λέγεται τοῦ Κλήµεντος émoroAy οὐ 
μὴν ἔθ᾽ ὁμοίως τῇ προτέραᾳ καὶ ταύτην γνώριμον ἐπιστάμεθα, ὅτι μηδὲ 
τοὺς ἀρχαίους αὐτῇ κεχρηµένους ἴσμεν. From these words it is 
plain, if he does not positively reject the second Epistle, that he 
speaks doubtfully of it, because it had not been used and cited by 
such ancient writers as Irenzeus, Hegesippus§, and Dionysius of 
Corinth ||, who had mentioned the first Epistle of St. Clement. But 
the same arguments which apply in the case of the Epistles assigned to 
St. Clement ought surely to hold equally good with respect to those 
attributed to St. Ignatius. Of the Seven which Eusebius mentions 
as bearing the name of the latter of these two Apostolic Bishops none 
are supported by any authority that he brings forward from ancient 








* 79. ܕ‎ ο. 16. t See Book v. c. 6. 
1 See Book iii. c. 38. $ See Book iv. c. 22. 
|| Lbéd., ο. 23. 


INTRODUCTION. Ixxii 


writers but two, the one to the Romans, and the other to Polycarp. The 
testimony of Origen might also have been alledged in support of the 
Epistle to the Ephesians, and also as an additional confirmation of that 
to the Romans. But Eusebius has not cited, and apparently he could 
not cite, the testimony of any ancient author respecting any other of the 
Ignatian Letters than these three, which are precisely the Epistles, and 
they only, which constitute the Syriac collection. If he, therefore, be 
consistent with himself, the other four Ignatian Epistles must be con- 
sidered by him in the same light, and be placed in the same category as 
the second Letter attributed to St. Clement. Indeed it seems to have 
much higher claims to attention than those four Ignatian Epistles. Dio- 
nysius of Corinth, before the end of the second century, in a Letter to 
the Romans, addressed to Soter, their Bishop, writes in the following 
terms :—Tyv σήµερον οὖν κυριακὴν ἁγίαν ἡμέραν διηγάγοµεν, ἐν § ἀνε- 
γνώκαµεν ὑμῶν τὴν ἐπιστολήν' ἣν ἔξομεν dei ore ἀναγινώσκοντες vov- 
θετεῖσθαι, ὡς καὶ τὴν προτέραν ἡμῖν διὰ KAnpevros γραφεῖσαν. #* If we 
are to understand τὴν προτέραν in this place in the same sense as τῇ πρό- 
τερᾳ, also referring to the very same Epistle in the passage that I have 
just quoted, which is certainly its most natural and obvious signification, 
these words of Dionysius evidently imply the existence at his time of 
another Epistle of Clement addressed to the Corinthians; and there- 
fore furnish, by way of inference, very ancient testimony to the second 
Epistle attributed to St. Clement. This evidence Eusebius might 
either have overlooked, or not have thought it prudent to advance, be- 
cause it was inferential, and not direct. In the last of the so-called 
Apostolic Canons two Epistles of Clement are mentioned immediately 
after the Epistles of St. James and St. Jude; and in the celebrated 
Codex Alexandrinus, one of the most ancient copies of the Holy Scrip- 





* See Eusebius, Book iv. ο. 23. 

+ Step. Le Moyne, inferring that these words implied a contradiction to Euse- 
bius own statement respecting the Second Epistle attributed to St. Clement in the 
passage which I have quoted above, was led to suppose that the text of Eusebius 
was corrupted in this place, and proposed to read τὸ προτέρον for τὴν προτέραν. See 
In Varia Sacra Note, p. 1067. Dr. Routh agrees with the inference which Le 
Moyne has drawn, but sees no necessity for any change in the reading if we take 
τὴν προτέραν, in contradistinction to the Epistle of Soter and the Romans, received 
by the Corinthians at a subsequent period. For my own part, I must confess that I 
hold with “ Viri doctissimi, qui hunc locum urgent, ut duas Clementi epistolas 
adscribant,” upon the grounds which I have stated. See Reliquie Sacre, edit. alter. 
Vol. i. p. 188. 

k 


Ixxiv INTRODUCTION. 


tures in existence, both of the Epistles of St. Clement are appended to 
the inspired writings of the Apostles. 

It is also worthy of observation, that the passages from the Ignatian 
Epistles cited by Eusebius present several variations from the text of 
the Medicean and Colbert manuscripts.* 

Passing from Eusebius we come to Origen], in the third century. 
As I have already observed, he makes two quotations from Ignatius; 
one from his Epistle to the Ephesians, and the other from that to the 
Romans, both as they are found in the Syriac Recension. 

I have given, among the testimonies of the second century, a passage 
from a Commentary attributed to Theophilus of Antioch, in which 
allusion is made to some words in the Epistle to the Ephesians. I 
have adduced this testimony, because it is so alleged by Bishop Pear- 
son. It seems, however, to be fully established, that this Commentary 
is not the production of the Bishop of Antioch who was the fourth in 
succession after Ignatiusf, to whom the learned Bishop of Chester 
would fain have aséribed it.$ If, however, it were of any authority on 
the subject before us, it would serve to afford additional evidence in 
confirmation of the Syriac Epistles, and of them only. 

In this century we have the testimony of Irenzeus, who cites the 
Letter of Ignatius to the Romans; and we have also the evidence of 
the Epistle attributed to Polycarp, in which mention is made of Igna- 
tius having written to him. 

To these I would add, that the Apostolic Constitutions, be their age 
what it may, evidently seem to have followed in many things the 
Epistle of Ignatius to Polycarp, and to have expanded and amplified 
several ideas which are found in it. || 

All the external evidence, therefore, which can be adduced respect- 
ing the Epistles of Ignatius, either from citations drawn from them, or 
reference made to them by any ancient writer for more than two cen- 
turies after the death of that holy Martyr, applies directly to the Three 
Epistles contained in the Syriac Recension, and to those three only. 


* See my Vindicie Ignatiane, p. 35. T See p. 159. 

1 Jerome writes thus respecting a Commentary attributed to Theophilus: ** Legi 
sub nomine ejus in Evangelium et in Proverbia Salomonis commentarios, qui mihi 
cum superiorum voluminum elegantia et phrasi non videntur congruere." See 
Catalogus Scriptorum Ecclesiasticorum. See the various opinions respecting the 
spuriousness of the work to which I am referring in Fabricius’ Biblioth. Grec., 
Vol. v. p. 93. 

$ See Findicie, par. i. p. 4. || See my Notes below, pp. 267, 269, 272, 273. 


INTRODUCTION. lxxv 


But it may be asked, ought not this testimony to Three Epistles of 
the number mentioned by Eusebius to be considered sufficient to esta- 
blish the authenticity of all the Seven which he enumerates, since these 
are all found together in the Medicean manuscript, and in all the other 
copies in existence, with the exception of the Syriac? To this I reply, 
that if the arguments which I have already advanced with respect to a 
difference in style and matter between the restored text of the Three 
Epistles and the rest be valid, they are decisive at once as to this ques- 
tion, because they prove these Three Epistles, to which alone the testi- 
mony of the most ancient writers directly applies, to be both by a 
different hand, and to be more ancient than the others, independently 
of any external testimony to this fact afforded by those authors who 
lived most near to Ignatius' own time. 

And further, the negative arguments which several learned critics 
have long ago urged against the Ignatian Epistles, seem to be sufficient 
to shew that the Seven of the Shorter Greek Recension were not known 
either to Ireneus or to Origen, while at the same time it is proved 
that these writers were acquainted with the Syriac Recension by the posi- 
tive argument which is supplied from the fact of their having quoted it. 

In his treatise against heresies, which is chiefly directed against 
Valentinus*, Ireneus combats at the same time the errors of the 
Docete, of the Ebionites, of Menander, of Saturninus, &c. And in 
conducting his argument, he not only alleges the authority of the Holy 
Scriptures ; but also frequently cites the testimony of earlier Christian 
writers T, without, however, indicating their names, an instance of which 
is afforded us in the very passage which he has cited from the Epistle 
of St. Ignatius to the Romans. Now, the well-known words of the 
Epistle to the Magnesians quoted above are most admirably adapted to 
refute some particular tenets of the heresy held by Valentinus, as Dr. 
Jacobson has remarked.{ Moreover, we have already seen that Bishop 





* 6 Porro autem ut hanc Valentinianam heresim ex corruptis superiorum here- 
ticorum fontibus profluxisse planum faciat, explicaté primum Regula veritatis, 
clare paucisque exponit que fuerint Simonis Magi, Menandri, Saturnini, Basilidis, 
Carpocratis, Cerinthi, Ebionworum, Nicolaitarum, Cerdonis, Marcionis, Tatiani 
variorumque Gnosticorum —— impia commenta propudiosaque dogmata." See 
‘Le Nourry, Apparat., Lib. ii., edit. 1703. — Dissert. 6, in v. Irensei Libros. 

+ These have been collected by the Venerable President of Magdelene College, 
Oxford: * Plurium Anonymorum, e quibus nonnulli Apostolos audierant, Reliquie, a 
S. Ireneo servate." See Reliquie Sacra, edit. alter., Vol. i. p. 47. 

1 See above, p. Ixi. 

k2 





Ixxvi INTRODUCTION. 


Pearson has declared that the Ignatian Epistles contain numerous 
passages directed expressly against the Docetz and the Ebionites; and 
he allows, also, that they combat the same errors as were held by Satur- 
ninus and Theodotus, although he maintains that these were not the 
first promulgators of them; but that they originated in some other 
heretics still more ancient.* Should we not, then, most reasonably 
expect that Irenzeus, who was accustomed to cite the authority of earlier 
Christian writers, would not have neglected to apply this most apposite 
and forcible testimony of St. Ignatius, the noble martyr for Christ, the 
renowned Bishop of the famous city of Antioch, the disciple of the 
Beloved Apostle, and the affectionate friend of his own master, St. 
Polycarp? Irenseus’ own position and circumstances would almost 
preclude the chance of his being ignorant of these Epistles, if they really 
existed ; the fact, therefore, of his never having cited or alluded to any 
of those Epistles or passages which are peculiar to the Medicean Re- 
cension seems manifestly to prove that he was not acquainted with 
them. On the other hand, the quotation which he has made from the 
Letter to the Romans according to the Syriac Recension, and the cir- 
cumstance of that Recension consisting of only three simple Epistles, 
which furnish no direct arguments against the heresies that he was 
refuting, appear to render his testimony to the collection embracing 
only those three Epistles unexceptionable. 

At page 335 I have stated what appear to me to be very strong 
grounds to prove that the Epistle to the Smyrneans was either 
unknown to Origen, or rejected by him as spurious; and conse- 
quently to draw the same inference respecting the rest of the Me- 
dicean text. It does not seem to be necessary that I should carry 
this negative argument against the Shorter Greek Recension further, 
by alleging various considerations tending to shew that most probably it 
was unknown to Justin Martyr, Clemens Alexandrinus, Tertullian, 
&c.: this has been done with very great learning and acuteness by 
Daillé+, who has adapted and directed his arguments against both the 
Shorter and the Longer ‘Recension of the Greek. The discovery of 
the Syriac Epistles confirms the correctness of the principles upon which 
he reasoned up to a certain point; but it also shews that he extended 
his premises too far to embrace conclusions to which they could not 
apply. The same may be said of his great antagonist, Bishop Pearson, 


* See above, p. lx. t See Lib. ii. c. v. — ix. 


INTRODUCTION. Ixxvii 


who also pressed the positive arguments which he adduced beyond the 
limits to which they could justly reach. The one exhibits very cogent 
reasons to shew that the Ignatian Epistles, according to either of the 
Recensions of the Greek, could not have been known to those writers of 
the second and third centuries of the Christian era, of whom any remains 
are come down to us ; and he therefore drew the overstrained conclusion, 
that they were altogether a forgery and had in them no foundation of 
truth. The other adduced sufficient testimony to prove that some 
Epistles of that Holy Martyr were in the hands of a few of those ancient 
authors; but he also urged his arguments too far, when he maintained 
that such testimony was sufficient to establish the authenticity of all 
the Seven subsequently enumerated by Eusebius, and exhibited in the 
Medicean text. 

So far as the arguments of each of these able scholars seem to be 
strictly valid and legitimate, they exactly apply to the Three Epistles 
of the Syriac Recension. These do not contain certain passages which, 
as Daillé most skilfully argued, could not have been known to those 
early writers who even had cited some words of St. Ignatius; and they do 
contain those passages which, as Bishop Pearson ably urged in their 
defence, had been quoted and attributed to him by authors who lived 
very near to the period when the recollection of his suffering was most 
recent. 

The notice that I have given in the preceding pages of the manu- 
scripts in which the Three Syriac Epistles of St. Ignatius are found 
will shew that the external testimony supplied by them is entitled, 
on the ground of antiquity, to far greater attention than that of the 
manuscripts in which the Shorter Recension of the Greek, and its 
corresponding Latin version, are contained. There is also another 
consideration which should not be omitted. The copies of the Shorter 
Recension contain, in addition to the Seven enumerated by Eusebius, 
five other Epistles, four attributed to St. Ignatius, and one addressed 
to him, which almost all the advocates of the Seven Letters are unani- 
mous in condemning as spurious. 

Although I entürely dissent from the principles of criticism which 
have led them to reject those Epistles, while the others were re- 
ceived, I am quite satisfied that they have judged rightly in condemning 
them as supposititious. "There is, however, no evidence whatever to 
shew that the author or collector of the Ignatian Epistles, whoever he 
might have been, drew any distinction between them as to authenticity, 
or esteemed one better or more genuine than another. Indeed, if we are 


Ixxviil INTRODUCTION. 


to take the copies of the Longer Recension into account, the additional 
evidence afforded by the manuscripts in which they are comprised, is cer- 
tainly stronger in favour of the Epistles which have been rejected, than 
of those which have been accepted.* If the copies in which the Seven 
Epistles are found contain others which are spurious, the collector of 
the Ignatian Letters, who has admitted these spurious Epistles, without 
any distinction, into his collection, must either have been ignorant or 
dishonest. If he were incompetent to judge and determine which were 
genuine and which were supposititious, why might not some of the 
Seven admitted by him be spurious as well as the rest? and if he were 
dishonest, why might not his falsifications extend even to some of them 
also as well as to the other Four? It has been assumed that these Four 
Letters were not in existence at the time of Eusebius, because he has not 
spoken of them: but one obvious reason why he should have omitted 
to mention them is the fact, that they contain no information respecting 
the Episcopal succession, which, as I have remarked, was one of the 
chief objects of his history; and surely there is as much tact displayed 
by the collector and.arranger of the Ignatian Epistles in selecting the 
name of the Antiochians and Hero T, to whom there was an antecedent 
probability, from his intimate connection with them, that Ignatius would 
be anxious to write, as in choosing the Trallians, Magnesians, and Phil- 
adelphians, whose acquaintance with that holy Martyr is but clumsily 
accounted for in the Letters addressed to them bearing his name, and 
indeed, as I have shewn elsewhere, is highly improbable.f Although 
Eusebius has spoken of Letters sent to these parties, he has supplied 
no means of forming an estimate of their contents sufficient for us to 
decide whether all the Epistles which he mentions were identical with 
the Medicean text.$ 

No such objection as this can apply to the Syriac collection. It con- 
tains but Three Epistles, and those Three are precisely the only Let- 
ters concerning which any evidence exists in antiquity for more than 
two centuries after the death of the author to whom they are assigned. 





* See Notes, p. 337. T Ibid., p. 339. i Ibid., pp. 326, 330, 331. 

§ Whiston has instituted a comparison between the passages quoted by Eusebius 
from the Ignatian Epistles, and the text itself of both the Greek Recensions, for the 
purpose of shewing that they agree better with the Longer than the Shorter Recen- 
sion; * whereby it is evident, that if we keep strictly to the Medicean Greek and 
Eusebius’ own: text, the citations agree with the Larger copy in ten places, and with 
the Smaller only in three." See Dissertation on the Epist. of Ignatius, p. 54. 


_ ου μυς 


INTRODUCTION. Ixxix 


GENUINENESS OF THE THREE EPISTLES EXHIBITED IN THE 
SYRIAC VERSION. 

If the arguments which I have hitherto advanced with respect to the 
Ignatian Epistles have appeared as forcible to my readers upon the 
perusal as they have done to myself in the inquiry, there can remain 
little doubt upon their minds as to the spuriousness of those passages 
and Epistles which are not acknowledged by the Syriac version. If, 
therefore, so much of that which has been attributed to St. Ignatius be 
proved to be false, it will certainly not be an unreasonable desire to 
carry the investigation still further, and to inquire what grounds there 
may be to receive the Three Epistles which still remain as the genuine 
and authentic Letters of the celebrated Bishop and Martyr of Antioch ; 
inasmuch as there have been other objections raised during the Ignatian 
controversy which apply in the whole or in part especially to these. 

We have seen above that the chief objection alleged against the 
genuineness of the Epistle to St. Polycarp has been grounded upon the 
fact of its presenting a remarkable difference in style from the rest of 
the Ignatian Letters, and the consequent inference that it must be 
spurious if they were authentic and uncorrupted. This, however, be- 
comes, on the contrary, a strong argument in its favour, if the rest, from 
which it differs, be proved to be spurious or adulterated, while all the 
other external evidence for this Epistle continues unshaken, and the 
united testimony of the Three Recensions, and of all the existing manu- 
script copies, shews that if any thing of the Ignatian Epistles remains 
in its primitive and simple state, it must be that portion of the Letter to 
Polycarp in which this difference of style is observable. 

Another objection has been urged against this Epistle, from the cir- 
cumstance of its containing admonitions addressed directly to the Smyr- 
neans, while it bears only the inscription of a private Letter to their 
Bishop.* This, it has been stated, is altogether improbable; for Igna- 
tius, at the very same time as he wrote privately to Polycarp, sent also 
another public Epistle to the Church at Smyrna. This objection like- 
wise falls to the ground, when it is proved that the Epistle to the Smyr- 
neans is supposititious. The Letter, although indeed inscribed with 
the name of Polycarp, was evidently intended not less for the edifica- 
tion of his flock than for himself. That it was not an unusual practice 
to write an Epistle, common both to the Bishop and the Church under 


* By Scultetus, Vedelius, &c. See above, p. li. 


lxxx INTRODUCTION. 


his charge, we learn from the instances supplied to us by Eusebius in 
the Epistles of Dionysius of Corinth. In one, which he directed to 
the Gnossians*, he gives advice to their Bishop Pinytus; and ano- 
ther, which he sent to the Romans, was addressed personally to Soter, 
their Bishop. Τ 

As I read the Letter to Polycarp it suggests to my mind at once the 
impression that it must have been written at his own request, which he 
probably made when Ignatius touched at Smyrna. The aget and cha- 
racter of the holy Bishop of Antioch, and the circumstance of his being 
then on his way to Rome to receive the crown of martyrdom, after the 
good confession of faith which he had testified before the Emperor Tra- 
jan, would necessarily create a great veneration for him in the minds of 
all the Christians at Smyrna; and consequently dispose them to give the 
deepest and most serious attention to any word of exhortation and advice 
which he might offer to them. The close state of restraint under which 
he was held by the soldiers who had the custody of him, would pro- 
bably have prevented him from being able to give, personally or by 
word of mouth, any admonition or instruction to the Church at Smyrna; 
and Polycarp, who at that time could only have been a young man$, 
anxious tbat both himself and his flock should have the benefit of his 
parting advice, and perhaps, also, desirious that his own teaching might 
be upheld by the authority of so venerable and holy a servant of Christ, 
might have urged a request to Ignatius, the result of which was the 
Letter before us. Another reason for supposing it probable that this 


* Ταύταις ἄλλη ἁγκατείλεκται πρὸς Κνωσσίους, ἐν y Πινυτὸν τῆς παροικίας ἐπίσκοπον 
παρακαλεί, μὴ βαρὺ φορτίον ἐπάναγκες τὸ περὶ ἀγνείας τοῖς ἀδελφοις ἐπιτιθέναι, τῆς δὲ τῶν 
πολλῶν καταστοχάζεσθαι ἀσθενείας.. See Eccl. Hist., B. iv. ch. 23. 

T Ἔτι τε τοῦ Διονυσίου καὶ πρὸς Ῥωμαίους ἐπιστολὴ φέρεται, ἐπισκόπῳ τῷ τότε Σωτῆρι 
προασφωνοῦσα. Ibid. 

} There are no data to enable us to form an accurate calculation of the age 
of St. Ignatius. Cave considers that at the time of his martyrdom, fixing the 
date of this at A.D. 107, he was “then probably above fourscore years old." See 
Life of Ignatius, $. v. Ifthe period of his martyrdom be fixed, as Bishop Pearson 
wishes, at A.D. 116, he would probably have been more than ninety years old when 
he touched at Smyrna. 

S He suffered martyrdom A.D. 166; and must, therefore, at the lowest calcula- 
tion, have survived Ignatius fifty years. His own words in the Acts of Martyrdom 
state that he had been in Christ eighty-six years. If this is to be referred to the 
period of his birth, and not to his baptism, as some have supposed, he could not have 
been more than twenty-seven years old if we take the former date for the death 
of Ignatius, or than thirty-six if we take the latter. See Clinton's Fasti Romani, 
p.157. See, also, the Chev. Bunsen's Ignatius von Antiochien und seine Zeit, p. 23. 


INTRODUCTION. Ιχχχὶ 


Letter was written at the desire of Polycarp seems to suggest itself 
from the fact of Ignatius alleging no apology for offering his admonition 
and exhortation in this Epistle as he does in the Letter to the Ephe- 
sians.* 

Let us now turn to the Epistle itself, and see how it bears out this 
hypothesis. At the beginning of the Letter, after commending Poly- 
carp, and expressing his joy at having had the satisfaction of meeting 
him, he at once exhorts him to use still greater diligence in his Chris- 
tian course, to ask for more wisdom, to be vigilant, to be firm, to be 
more earnest than he was, with a degree of freedom which the probable 
difference of their ages seems to render quite consistent. He proceeds 
also to offer him additional advice with respect to his conduct towards 
those who were under his charge; he exhorts him to maintain his own 
position, to resist the propagators of false doctrine; to accommodate 
himself to different characters and circumstances. He bids him propound 
to his flock certain instructions as to their separate and relative duties; 
and then, turning his discourse, and addressing the people directly, he 
admonishes them to attend to their Bishop, through whom their in- 
structions must come, that God also may look upon them; and after 
a few further words of Christian advice, which he closes with an ex- 
hortation to them to be long-suffering towards one another in meek- 
ness, and with his salutation, ὀναίμην ὑμῶν διὰ παντός, he reverts to 
Polycarp, and finishes his Letter with an allusion to certain instructions 
which he had given to him upon some previons occasion, doubtless 
when they met at Smyrna. 

Others may view this matter in a different light; but to me all this 
appears to fall in so easily, and to accord so well with all the circum- 
stances taken together, so far as we have the means of knowing or 
judging of them, that I cannot look upon it otherwise than as a strong 
internal confirmation of the genuineness of this Epistle, and of the 
general tradition respecting the fact of Ignatius’ journey towards 
Rome. 

Another objection urged against this Epistle has been drawn from 
the Latin words which are found in it. T. To this Dr. Hammond ] has 
replied, by shewing that such terms are not unfrequent in the writers 





* See Notes, pp. 281, 919. 

f By Scultetus, Vedelius, Blondel, &c. See p. li. 

1 See Dissertatio Secunda de Ignatio, cap. iii. §. 9. 
ܐ‎ 


Ixxxll INTRODUCTION. 


of the New Testament; and that they would necessarily become current 
in those countries which were under the Roman Government, as Syria 
and Palestine were at that period. In the justness of this reply Daillé* 
acquiesces. But so far as I am able to judge, the very employment of 
these Latin words, desertor, accepta, deposita, affords a strong inci- 
dental evidence to the truth of Ignatius' journey to Rome, and to the 
genuineness of this Letter in which they are found. It will be seen 
that all these are military terms; and what could be more probable or 
natural, under such circumstances, than that they should have readily 
occurred to one who had now travelled for several days in the company, 
and under the strict guard, of the ten Roman soldiers whom he speaks of 
in his Epistle to the Romans. Our thoughts and expressions are fre- 
quently suggested to us by the objects with which we are surrounded, 
or by the scenes through which we have lately passed; and thus, also, 
in the former part of the Letter, we find Ignatius speaking of a ship, 
the pilot, the tempest, and the haven, all of which ideas would easily 
and naturally present themselves to one who had just made a voyage by 
sea from Seleucia. In the Epistle to the Ephesians he expressly men- 
tions his bonds, and speaks of the wild beasts which he expected to 
encounter at Rome. In that to the Romans he refers more than once 
to the beasts to whose merciless rage he had been condemned, and 
compares the harsh conduct of the ten soldiers, under whose custody he 
was in bonds, to the savage attack of the fierce brutes which awaited 
him: he also alludes to his having travelled by sea and by land. All 
these things afford indirect testimony to the truth of the circumstances 
under which it is stated that he made his journey to Rome. They are 
the internal evidence supplied by these Three Epistles themselves to 
the narrative which we receive from other and external sources; and 
their mutual coincidence and correspondence tends reflectively to con- 
firm both the general truth of the narrative and the authenticity of the 
Epistles themselves. 

The removal of those passages from the Epistle to the Ephesians 
which do not exist in the Syriac, has at the same time removed nume- 
rous objections which have been raised against it. The one urged by 
the Magdeburg Centuriators generally against the Ignatian Epistles, 
from the want of any apparent occasion which could have led Ignatius 
to write them, no longer applies to this addressed to the Ephesians. 


- ——— 2 ܝ ܢ - ———— 


* See above, p. lviii. t See Notes, p. 274. 


INTRODUCTION. ]xxxiii 


It is plain that the Christians of that city had sent a message of kind- 
ness to the condemned Bishop of Antioch when he arrived at their port, 
through their own Bishop, Onesimus; and that this, while it called for 
an acknowledgment of the same on his part, afforded him an opportu- 
nity and occasion of writing to them.* 

The same Centuriators, Blondel, Scaliger+, and, more recently, 
Baur 1, have seen cause to doubt respecting the narrative of the journey 
of Ignatius to Rome, and consequently to suspect the whole collection 
of Letters which he is said to have written during that journey, chiefly 
from the route which he is stated to have taken; because they did 
not conceive it probable that he should have been sent by such a 
circuitous way, but rather that he would have been despatched by 
a shorter and more direct course, as in the case of St. Paul. It is 
evident, however, that such an objection as this has little or no weight, 
if it be certain that it was usual to make the journey by both routes, 
and that the one which Ignatius is stated to have taken was not 
much less frequented than the other.$ Whatever might have been 
the reason for his travelling by this way — whether it might have 
been inconvenient to send him at that time directly by sea, or whether, 
as Chrysostom|| suggests, this route was fixed upon in order that the 
Martyr's constancy might be the more effectually tested by the length 
of the journey, and his firmness might be shaken by the protracted ex- 
pectation of the ordeal which awaited him, it is quite needless and un- 
important to speculate upon. All that I think it requisite to observe 
here is, that if it were ordered that he should travel by the route which he 
is stated to have taken, he would necessarily have touched at Ephesus ¶ 
or Smyrna, or at both of these cities, as it is apparent was the case here. 
This circumstance, while it affords an answer to the general objection 
of the Centuriators, presents us at the same time with a most satisfactory 
reason why an occasion should have occurred for him to write an 
Epistle to the Bishop of one of these two cities, and to the Church of 
the other. This is certainly not the case with respect to the Epistles 
addressed to the Magnesians, Trallians, and Philadelphians, whose 








* See Notes, p. 312. 
T Animadversiones ad Eusebii Chronicon, p. 207. 
{ In Ueber den Ursprung des Episcopats, p. 149. 
§ See Vossius' Epistola ad And. Rivetum, appended to Bishop Pearson's Vindicie. 
|| See p. 168, and Caves Life of Ignatius, §. v. 
«| See Vossius’ Ep. ad Hivetum. 
i2 


Ixxxiv INTRODUCTION. 


locality was far removed from the way by which Ignatius must have 
passed.* And, as I have observed above, the Epistle to Polycarp being 
intended not less for the Smyrneans than for their Bishop, a separate 
Letter addressed to them would have been unnecessary; and conse- 
quently in the circumstances of restraint under which Ignatius repre- 
sents himself to have been held, it is highly improbable that he should — 
have written one. 

The chief objection which has been urged against the Epistle to the 
Romans has been grounded upon the great earnestness and warmth 
with which Ignatius is there represented as desiring and striving after 
martyrdom. This has been supposed to be inconsistent with the cha- 
racter of one of the immediate disciples of the Apostles.T It will be 
apparent, however, at once, that this objection has no other force than 
in the standard of propriety as to the character and conduct of such a 
man, which the author of this objection might choose to set up in his 
own mind. To this, however, I trust that I have given a sufficient 
reply at p. 321, to which I must refer the reader. I may also remark, 
that this, which has been accounted as a defect by some, has, in the 
estimation of others, given a vigour and personality 1 to this Epistle 
which the rest, according to the Medicean text, did not appear to 
possess. 

The two chapters which have been transferred from the Epistle to 
the Trallians of the Shorter Greek Recension, and restored to their true 
position in that to the Romans, in conformity with the Syriac, have also 
been objected against as being inconsistent with the modesty which we 
should expect to meet with in a Bishop of the Apostolic times.§ I may 
offer the same reply here as in the alleged case of too great a desire for 
martyrdom displayed in the same Letter. It will be seen, however, 
that these two chapters have a very different aspect in their present 
position from that which they bore in the place which they occupied in 
the Epistle to the Trallians. 

I believe that I have now adverted to the chief objections which have 
been raised against the Three Epistles as they stand in the Syriac. 
Several of them, it will have been observed, in the present altered state 
of these Epistles become a confirmation of their genuineness instead of 


* See Notes, pp. 326, 330, 331. 

T See Daillé de Libris Suppositis &c., Lib. ii. ch. xviii. 
1 See Neander, cited at p. liii. 

§ See Daillé de Libris Suppositis &c., Lib. ii. ch. xxiv. 


INTRODUCTION. Ixxxv 


impugning it; others have no weight but in the imagination of those 
who have alleged them ; and none of them, it is probable, would ever 
have been raised, had there not been really found to exist in the Seven 
Letters of the Shorter Greek Recension so many solid and palpable 
grounds for doubting their genuineness, that those who undertook to 
disprove the authenticity of the Ignatian Epistles were led on by the 
heat of controversy to push their attacks to the utmost, and to see ob- 
jections in expressions and circumstances which otherwise would never 
have suggested themselves. 

Upon the whole, therefore, the Three Epistles, as they are now re- 
stored by the aid of the ancient Syriac Version, appear to have as strong 
and substantial claims to be considered and received as genuine and 
authentic as any writings whatever of Christian antiquity. The grounds 
of their credibility are not at all affected by any of the forcible nega- 
tive arguments which have been urged against the Ignatian Epistles 
generally ; and they remain uninjured by any of the attacks which have 
been directed against the two Recensions of the Greek. This of itself 
affords a very strong presumption in their favour. The chain of exter- 
nal evidence likewise dates from the very period at which they were 
written. They are mentioned by Polycarp himself: they have been 
also cited by Irenzus, his disciple, in the second century, and quoted 
by Origen, the most learned, and one of the most inquisitive of 
Ecclesiastical writers of the third, if not indeed of any age of the 
Fathers of the Church. They are found in the vernacular tongue 
of the holy Martyr who wrote them, bearing the impress of having 
been translated into that language during the earliest ages of Chris- 
tianity, immediately touching upon the time of the death of Ignatius* ; 


* This seems to be certainly evinced by the language of the Syriac Epistles. I 
quote here the testimony of Dr. Lee to this fact, as my own opinion may be ques- 
tioned as that of one biassed by the subject before us: ‘‘ Mr. Cureton generally 
speaks of this translation as being very close and literal. Close and literal it cer- 
tainly is; but not so much so as to deserve the character of very close and literal. 
From all I have been able to discover in it, I think it must be of a piece in this 
respect with the Peshito translation of the New Testament; giving as nearly as 
necessary both the words and order of these in the original, and this in language as 
nearly approximating to that of the Peshito as well could be. Still the servile 
closeness of the Philoxenian version is quite another thing, as indeed the language 
of that version is Our translation of these Epistles was made at a time 
when a far better taste prevailed in the Church, and when an honest appeal to the 
plain and obvious truths of Holy Writ was the order of the day; the later, when 
heresy and schism had made the letter of the text all-important, and when scarcely 

any 








Ixxxvi INTRODUCTION. 


and they are contained in three manuscripts of very great antiquity, far 
exceeding the age of those upon the authority of which any other 
Patristic writings have been made public, with the single exception of 
the Epistles of Clement from the famous Codex Alexandrinus. 

There is also another consideration which I ought not perhaps to 
omit in this place, because it affords incidental evidence of no inconsi- 
derable moment to the genuineness of these Epistles; which is, that the 
discovery of this Syriac version fulfils in a manner various predictions 
which the acuteness of several critics had announced respecting the 
genuine Epistles, should they ever be brought to light. Archbishop 
Usher *, as I have stated above, looked forward to the recovery of the 
Syriac version as a means in all probability calculated to throw much light 
upon the very difficult and intricate question of the Ignatian Epistles. 
Tentzel + expressed his conviction, that unless a fresh and genuine copy 
should be discovered—intimating at the same time his expectation that 
it must come from 4sia—all hope of restoring the Epistles of Ignatius to 
their original and genuine state must be abandoned. Griesbacht 


any thing beyond this was sought after. This latter version was therefore probably 
made as late as the sixth century ; the former, not later perhaps than the close of 
the second, or beginning of the third, and before any extensive interpolations had 
found their way into the Greek copies." See Dr. Lee's Letter to the Editor of the 
British Magazine, Vol. xxxi. p. 280. * See p. xxiii. 

t “Optimus dijudicandi modus consistit in diligenti Manuscriptorum Codicum 
antiquorum bonszque note collatione, quorum ope interpolata et corrupta facile 
agnosci et ab auctoris verbis distingui possunt. At in Ignatianis hoc artificium 
locum non habet. Per universam quippe Europam, quantum constat, non reperitur 
codex melior Florentino sive Mediceo. Cujus defectus cum supra monstrati sint, 
tum nisi ex Asia, aut aliunde novus ac genuinus emergat, de restituendis in integrum 
Ignatii Epistolis plane desperandum erit." See Erercitationes Selecta. 4to. Lips. 
1692, p. 61. 

t * Forsitan etiam duplex illa Zgnatianarum Epistolarum recensio invenustis 
hujusmodi studiis suam debet originem. Quid? si utraque, que nobis superest, 
recensio dicatur paraphrasis esse Epistolarum Ignatii genuinarum, plane deperdita- 
rum? Non desunt enim in utraque interpolationum ac immutationum vestigia. A 
diversis Christianorum sectis, quarum altera tamen multo audacior fuit altera, con- 
cinnate videntur editiones. Opuscula Academica. 8vo. Jenw, 1824. Vol.i. p. 26. 
It is a remarkable fact, that a great number of spurious or interpolated works 
of the early ages of Christianity are found in two Recensions, a Shorter and a 
Longer, as in the instance of the Ignatian Epistles. Thus we find the two Recen- 
sions of the Clementines, the two Recensions of the Acts of St. Andrew, mentioned 
by Griesbach (loco cito). In the same manner we have the Acts of St. Thomas (see 
Thilo's Notitia uberior nove Codicis Apocryphi Fabriciani editionis, p. Ixxi.), The 
Journeying of St. John, The Letter of Pilate to Tiberius, &c. See Birch's Aucta- 
rium Codicis Apocryphi. 8vo. Havnie. p. 1804. 


INTRODUCTION. Ixxxvii 


pointed out the probability that both the Greek Recensions might be a 
paraphrase or expansion of the genuine Letters of Ignatius which once 
existed in a shorter form, made by different sects of Christians for their 
own peculiar purposes. Semler * observed that the Epistles of Ignatius 
were certainly known to Irenseus; but that they could not at that period 
have contained any of those sentences directed against the Valentinian 
heresy, and that these must have been added subsequently. Ziegler+ 
expressed his belief that when all the spurious and interpolated parts 
should be removed from the Ignatian Epistles, the original matter 
remaining would be but small. And Baumgarten-Crusius 1. propounded 
an opinion, that it was not improbable that another and different Re- 
cension from the two hitherto known might yet come to light. 

How, then, are all these anticipations fulfilled by the discovery of the 
Ancient Syriac Version, of which this present volume gives the result ? 
Another Recension of the Ignatian Epistles, hitherto unknown, is now 
brought to light—less both in number and in quantity than those pre- 
viously known—exhibiting the basis or foundation of an original work, 
which had been amplified and augmented into the two collections of the 
Greek Recensions—known to Irenzus, but not containing any refe- 
rence whatever to the heresy of Valentinus — found, indeed, in a 
monastery of the African desert, but carried from Asia, and deposited 
there nearly a thousand years ago; and this in a Syriac version, which 
has indeed thrown a new and full light upon the whole of the difficult 
subject of the Ignatian Epistles. | 

To regard all these coincidences as a mere matter of chance is utterly 
opposed to all the most certain rules and calculations of probabilities. 
They can, therefore, only have their origin in the propriety and accu- 
racy of the criticism which foretold them, and in the truth and certainty 
of the facts by which the prediction is fulfilled. 





* “ Mihi sufficit, jam Irenseeum scivisse Epistolas Ignatii—— prodierunt sub finem 
seculi 2. aut sub initium sseculi 3: nec potuit Ireneus aliquid ipse reperire, quod 
Valentinians opinioni opponeret; quales tamen sententie plures in istis epistolis 
postea insunt." Paraphrasis in Epist. 2 Petri. Hale, 1784. Prefat. 

+ “Eine sobere Kritik kónnte zwar noch spitere Interpolationem annehmen, um 
wenigsten, den Grundstoff für den Ignatius zu retten, aber es scheint in der That 
wenig damit geholfen zu seyn, denn ich bin mit andern Gelehrten der Meinung, dass 
kaum noch ein Ganzes übrig bleiben dürfte, so bald man alle verdichtige Stellen 
heraus wirft." Versuch einer pragmatischen Geschichte der hirchlichen Verfussungs- 
formen in den ersten sech Jahrhunderten. Lips. 1798. p. 16. 

1 Es ist nicht unméglich, dass sich noch andere Recensionem der Schiften einmal 
vorfinden. Lehrbuch der Christlichen Dogmengeschichte. Jena, 1832. p.83. 


Ἡ yap πλάνη ܘܬ‎ αὑτὴν μὲν οὐκ ἐπιδείκνυται, ἵνα μὴ γυμνωθεῖσα 
γένηται κατάφωρος, πιθανῷ δὲ περιβλήματι πανούργως κοσμουμένη, 
καὶ αὐτῆς τῆς ἀληθείας ἀληθεστέραν ἑαυτὴν παρέχει φαίνεσθαι διὰ τῆς 
ἔξωθεν φαντασίας τοῖς ἀπειροτέροις καθὼς ὑπὸ τοῦ κρείττονος ἡμῶν 
εἴρηται ἐπὶ τῶν τοιούτων, ὅτι λίθον τὸν T(juov σµάραγδον ὄντα, καὶ 
πολυτίµητόν τισιν ὕαλος ἐνυβρίζει διὰ τέχνης παροµοιουµένη, ὁπόταν μὴ 
παρῇ ὁ σθένων δοκιµάσαι καὶ τέχνῃ διελέγξαι THY πανούργως *yevouévqv 
ὅταν δὲ ἐπιμιγῇ ὁ χαλκὸς εἰς τὸν ἄργυρον, τίς εὐκόλως δυνήσεται τοῦ- 
τον, ἀκέραιος ὤν, δοκιµάσαι, 

Irenzeus, Contra Hzreses, Lib. i. ο. 2. 





THE EPISTLES 


OF 


SAINT IGNATIUS. 


ΠΡΟΣ IIOAYTKAPIION. 


^v‏ , / ? / ܕ 
Iyvar:06, 0 xci Θευφόρος, Πολυκάρπω ἐπισχοπω Zpverne, μαλ-‏ 
a > “~‏ ܠ ܢ et N ^v‏ ’ 9 
λον Επεσκοπηµένω υπο Osou Ilareos καὶ Κυρίου Ίησου‏ 
.ܘ ܝ ܚ ~ 
Χριστου, πλείστα Y ipsi‏ 
e , AN /‏ / ܟ 2 e led‏ , ܠ / "A P]‏ 
ποδεχόµιενος τῆν ἐν Θεῷ σου γνώμµην, ἠδρασμένην ὡς ἐπὶ πέ-‏ 
X ^v / ,‏ ܢ / e‏ . 
σραν ἀκίνητον, ὑπερδοζάζω [Θεον], καταζιωθεἰς του προσώπου σου,‏ 5 
οὗ ὀναίμην £y Θιω. Παρακαλὼ σε ἐν χάριτι, 7 ἐνδέδυσαι,‏ 
προσθεῖνωι τῷ δρόμῳ σου, καὶ πάντας παρακαλέῖν, ἵνα σώζωνται.‏ 
Ἐκδίκει σου τὸν τόπον ἓν πᾶση ἐπιμελίία, σαρκικῇ τε καὶ ανευ-‏ 
/ / ܘ 4 e / , ] ca 93 «S‏ ~ ܓܝ 
puxrixs. Trg ἕνώσεως φρόντιζε, 76 ovdsy ὤμεινο κφάντας -‏ 
σ ^v‏ 2 
σταζε, ὡς σε ὁ Κύριος πάντων ἀνίχου ἐν yarn, ὥσπερ ποιεῖς᾽‏ 





LONGER. 


ΠΡΟΣ IIOATKAPIION. 
Ἐπίσκοπον Σμύρνης. 
Ἰφνάτιος Ἐπίσκοπος Αντιοχείας, 0 καὶ 

µάρτυς Ἰησοῦ Χριστοῦ, Πολυκάρ- 
πω ἐσισκόπῳ ἐκκλησίας Zuvp- 
ναίων, ܙ‎ ἐπεσκοκημένῳ 
vxo Θεοῦ Πατρὸς καὶ Ἰησοῦ 
Χριστου, πλεῖσστα yes 
A’. ᾿Αποδεχόμενος τὴν ἓν Θεῷ 
σου γνώμην ἠδρασμένην ὡς ἐπὶ 9- 
τραν ἀκίνητον, ὑπερδοξάζα, χατ- 


: ܢ‎ ~ , ^ 
αξιωθεις voU προσώπου σου τοῦ 


ἀμώμον, οὗ OV. UT ἐν Oso. Πα- 

ρακαλὼ σε ἐν χάριτι 7 ένδεδυ- 

σαι, πβοσθεῖναι τῷ Opopuw σου, 

xci πάντας καρακαλεῖν ἵνα σω- 
2 / ܠ‎ ΄ 9 

Exdixes σου τὸν vocor tv‏ ܐܐܘ¿ 

πάση VEIJAASIQs σαρχικῇ τε ܐܐܐ‎ 

ορ ^; € , , 

πνευματική. Της (49666 Qeorri- 
d 9 SX » / / 

Cs, ἧς οὐδὲν apsivor® πάντας Ba- 

e à e yr . ,ܨ‎ 

σταζε, ὡς καὶ σε 0 Κύριος πάντων 
’ 9 e ܝ‎ 

ἀνέχου ἐναγάπη,ὥσπερ καὶ X01 & 


SHORTER. 
ΠΡΟΣ IIOATKAPIION. 
/ 
'Ly»&siog, 0 καὶ Θεοφόρος, Πο- 
, 8 29 
λυκάρπῳ ἐπισκόπῳω εκκλησίας 
Zuvpvatov, μᾶλλον ἐπεσκοτη- 
’ € < ܪ ܢ ܚ ܢ‎ 
µενω υπὸ Osov Ἱατρος xai 
Κυρίου ᾿]ησοῦ ἄριστου, σλεῖ- 
στα χαίρει 
, , 
A’. Ἀποδεχόμενὸς σου την sy 
^s ’ e 9 N 
Θεῷ γνωµην, nocaoperny ὡς $i 
’ 9 4 e / 
πετραν ἀκίνητον, ὑπερδοξάζω, 
καταζιωθεὶς του προσώπου σου τοῦ 
,ܕ‎ , "9 / 9 Cd 
ἀμώμον, ov ovaimny sy Mew. IIa- 
~ ܟ‎ / Qe? 4 
CUNKAW OF SY χαριτι, 9 ἐνδεδυσα,, 
προσθεῖναι τῷ δρόμιῳ σου,καὶ πάν- 
σας παρακαλις, να σωζωνται. 
3 / N / 3 a 
Exdixzss σου τον τόπον εν πάση 
9 ܡܗ‎ A 
ἐχιμελεία, σαρκικη τε X0À πνευ- 
ܗܗ‎ ^w / ο 
paring. Tre ἔνώσεως Φροντιζε, ἧς 
oa ܝ‎ / , 
ουδεν ὤμιεινον' πάντας [ῥάσταζε, 
ο , e / κ a » 7 
ὡς καί && 0 Kopgiog^ πάντων ανί- 


, ei 4 ¬ ܨ‎ 
you ἐν ἀγάση, ὥσπερ καὶ ποιεῖς 


ܐܪܬܐ ܕܠܘܬ ܦܠܘܩܪܦܘܣ 
ܢܝܩ oop‏ ܬܐܦܘܪܘܣ, ܠܦܠܘܩܕܦܘܣ Looms]‏ ܕܐܙܡܘܪܢܐܼ: 
co gelato pl. oo» oo‏ ܠܗܐ ]>[ : Ste «ο‏ ܡܠܫܝܚܐܼ ܡܪܢ 
Sido‏ ܕܡܬܩܒܠ ܟܠܝ on pias‏ ܕܒܐܠܗܐ ܡܪܐ ܆ ܐܝܟ 
5 ܕܠܒܠ D» Leas‏ ܡܠܬܙܝܥܼ. lah‏ ܡܫܒܚ ܐܢܐ Jord‏ ܕܐ[ܫܿܬܘܝܐ 
ܠܦܪܕܘܦܟܿ. oa‏ ܕܒܐܠܗܐ ܣܽܘܚ B]‏ ܠܗ. ܒܥܐ ܢܐ ܕܝܢ pis‏ 
ܒܛܝܒܘܬܐ un‏ ܕܠܒܼܫܬ̣. ܕܬܘܤܦ ܥܠ ܪܰܗܛܳܟ. ܘܬܗܘܐ Li‏ ܚܠܒ 
ܟܠܗܘܢ ܒ̈ܢܝ ܐܢܫܐ (αμα)‏ ܘܬܒܥ ܘ̈ܠܝܬܐ Nom‏ ܚܦܝܛܘ̄ ܕܦܓܪ 10000590 
zoo] Ss‏ ܢܬܒܛܠ ܠܟ. ܕܠܝܬ ܡܕܡ ait?‏ ܡܝܬܐ. of‏ ܠܟܠܢܼ 
ܐܝܟܢܐ ܕܠܟ ܛܠܝܢ {μο‏ ܠܡ ܟܠܢܫܝ ܐܓܪ ܪܘܚܟ ܒܚܘܒܐܼ ܐܝܟ Da} dus‏ 


.ܚܣ ܡܕܗ —— 


SHORTER. 


AD POLYCARPUM. 
Ignatius, qui et Theophorus, 
Polycarpo Episcopo Ecclesise 
Smyrngorum, magis autem vi- 
sitato a Deo Patre et Jesu 
Christo, plurimum gaudere. 


I. Acceptans tuam in Deo 
sententiam, firmatam ut supra 
petram immobilem; super- 
glorifico, dignificatus tua facie 
immaculata, qua fruar in Deo. 
Deprecor te in Dei gratia, qua 
indutus es, apponere cursui 
tuo, et omnes deprecari ut 
salventur. ^ Justifica locum 
tuum, in omni cura, carnali 
et spirituali. Unionem cura, 
qua nihil melius. Omnes 
supporta; ut et te Domi- 
nus. Omnes sustine in cha- 
ritate; quemadmodum facis. 


LONGER. 


AD POLYCARPUM 
Episcopum Smyrnensium, 
De illuminatis. 
Ignatius Episcopus Antiocbie, qui 
el martyr Jesu Christi, Polycarpo 
Episcopo Smyrnensium. 


I. Suscipiens in Deo senten- 
tiam tuam tanquam supra 
immobilem petram  firma- 
lam ; quoniam desidero promereri fa- 
ciem tuam immaculatam, quam 
Rogo te in 
gratia Dei, qua indutus es, 
adjicere ad cursum tuum, et 
rogare omnes, ut salventur in 
Christo. Defende locum tuum 
in omni diligentia spirituali. 
Unitatis curam habeto, qua 
nihil melius est. Omnes ba- 
jula, quo modo et te Dominus. 
Omnes suffer in dilectione. 


acquisi vi IN Domino. 


3 THE EPISTLE OF ST. IGNATIUS 


" / 1 > - 7 , » Mm / 
προσευχαις σχόλαζε αιτου συνεσιν απλείονω ης εχεις γβήγορει, 


ἀκοίμητον πνεύμα κεκτηµένος τοῖς KAT ἄνδρα ܐܐ‎ ¥ ὁμοήθειαν 





Θιοῦ λάλει Tavrav τὰς νόσους Barras, ὡς τέλειος ἀθλητης' 


Καλοὺς μαθητᾶς tay 


ὅπου [γὰρ] πλείων κόπος, πολὺ [καὶ] κέρδος. 


5 Diane [μόνον], χάρις σοι οὐκ fori’ μᾶλλον τοὺς λοιμοτέρους ἐν 


oU πᾶν τραύμα τῇ αὐτῇ ἐμπλάστρῳ 96 


’ e , 
αρφοτητ! υπουτασσε΄ 


ραπεύετωι’ τους παροξυσμοὺς ἐμβροχαῖς wave. Φρόνιμος γίνου, 


Διὰ 


e ¢ 9 ܠ > 4 ܝ ܠ ܗܘ‎ e e , 
ως 0 Og, EY ατασι, καὶ ακεραιος εἰσαεί, ὡς η πιρίιστερα. 


~ ܬ‎ κ. ܢ ܝ ܠ ܢ‎ ’ / , 
TOUTO σαρκικος εἰ καὶ ανευματικος ρα τα Φαινόμενα σου εις 
’ , ܬ‎ hr »^7 9 ^ e co 00 
10 FeOTaTOY xoXcxeumg, TH OF opu TO, ܕܐܐܐ‎ ivo, σοι Pavepaby οπως 


LONGER. 
προσευχαῖς σχόλαζε ἀδιαλείπτοις᾽ 
9 ~ ܐ‎ × E 
αἰτοῦ σύνεσιω πλείοα ἧς εχεις 
yenyoess, ἀκοίμητον πνευμα κε- 
4 ~~ α΄ ܬ‎ 
κτηµένος τοῖς χατὰ ὤνδρα χατὰ 
~ 4 
ὁμιοήθειαν λάλει OsoU* φάντων τας 
νόσους βάσταζε, ὡς τέλειος ἀθλη- 
\ M , » 3 9 5 ܠ‎ 
γῆς, ὡς καὶ ὁ Κύριος πάντων αὐτὸς yap, φησι, 
τὰς ἀσθενείας ἡμῶν ἔλαβε, καὶ Tas νόσους 
ἡμῶν ἐβάστασε. Όπου αλείων κόπος, 
ܠ‎ / 
πολυ κέρδος. 
, ܢ‎ ow 
B'. Καλοὺς pobnras ἐὰν says, 
4 ? 3 e ^ t 
χαρις σοι ουκ εστι μαλλον δὲ 
ܢ‎ 4 
σους λοίμοτερους ἐν πραῦσητι ὑπὸ- 
τασσε οὐ πῶν τραῦμα τῇ CUT 
ἐμπλάστρῳ 3εραπεύεται' τοὺς χαρ- 
ܕ ܠ‎ "e Lond a 
οζυσμους ἐμ[βροχαῖς παῦε. «Φρὸ- 
a e » ^w 
νέµος γίνου, wg ὁ ὄφις, ἓν πᾶσι, 
N r4 
xci ἀπίραιος εἰσαεὶ, ὡς 7] περι- 
/ ^e 
στερᾶ. Διὼ τοῦτο ἐκ ψυχῆς καὶ σώ- 
κά ܢ‎ 
µατο $i, σαρκχικὸς καὶ αγευματι- 
ܢ‎ e ܠ‎ 4 0 
X06, να TOL Φαινὸμιενά σοι εις πρὸσ- 
(T0) ἐπανορθώσης, τὰ 4: mopar 


> ^ e 
αἰτῆς, ἵνα σοι Φανερωθεί᾽ ira 


SHORTER. 

προσε UY cie σχόλαζε ἀδιαλεί- 
Tou" αὐτοῦ σύνεσι πλείονα NG 
60646 γρηγόρει, 
ܚ‎ κεκτηµένος τοῖς κατ 
ἄνδρα χατὰ βοήθειαν Θιου Aa- 


/ 
ἀκοίμητον 


AEs «πάντων τὰς νόσους [9ᾶ- 
σταζε, ὡς τέλειο ἀθλητής) 
ὕπου αλείων κόπος: πολυ x&p- 
dos. 

Β. Καλους μαθητὰς cay 
Φιλης, χάρις σοι οὐκ έστω 
μάλλον τοὺς λοιμοτέρους by 
πραότητι ὑπότασσε οὐ Ty 
τραυµα τῇ GUT? ipr aereo 
ܡ‎ τοὺς 52 
ξυσμοὺς ἐμβροχαῖς TUS. 
ܠܡ‎ γίνου ὡς φις ἓν 
QUOI, καὶ xt gatos, oci 
περιστερά. Ase τουτο ܐܗܐ‎ 
κὸς £ καὶ πνευματικὸς, να 
Te ܡܣ‎ σου εἰς πρόσω- 
σον κολακεύης᾽ τὰ 06 à ἀόρατα 
aires, ἵνα vos φανερωβῇ. ὅπως 


TO ST. POLYCARP. 4‏ 
129542 [ܶܬܐܡܠܢ. ܫܐܠ ܣܘܟܠܐܼ galls‏ ܠܢ M] oc‏ ܠܟ. ܗܘܝܬ leoi? gad‏ 
ܕܠܐ Ίο foro;‏ ܐܢܬ. ܥܡ ards‏ ܐܝܟ ܕܒܝܢܐ ܕܐܠܗܐ ܡܠ. ܟܘܪܗܢܐ wards?‏ 
eed‏ ܐܝܟ HUS z]‏ ܡܫܠܡܢܐܼ. ܐ̈ܝܟܐ̈ ܓܝܪ ܕܣܓܝ ܠܡܠܐ eng‏ ܐܵܦ ܝܘܬܪܢܐܼ. 
d‏ ܬܠܡܝܕܐ ܛܒܐ ܪܚܡ ܐܢܬ ܒܠܚܘܼܕ goed‏ ܠܝܬ ܠܟ. ܝܬܝܪܐܝܬ ܠܐܝܠܝܢ 
ܕܒܝܫܝܢ ܫܠܒܕ ܒܢܝܚܘܬܐܼ. ܠܘ ܟܠ ܫܘܚ̈ܢܚܢ ܒܚܕ fiom‏ ܡܠܬ[ܣܝܢ. ne‏ 
Drom [2202‏ ܡܠܢܝܚ. ܗܘܝ ܚܟܝܘܡܟ ܐܝܟ ܚܘܝܐ ܒܟܠܡܕܡ. ܘܬܡܠܝܡ caa]‏ 
cae:‏ ܐܝܟ ܝܘܢܐ̈. ܡܛܠ 120 celso) aas 101905720 Qo? γαλ]‏ 
30,0 ܦܪܨܘܦܡܼ aso Jom.‏ ܘܥܠ ܐܝܠܝܢ pao ano?‏ ܬܐܠ col?‏ ܠܟ 2 


SHORTER, 


Orationibus vaca indesinenti- 1 Thes. v.17. 


bus: pete intellectum am- 
pliorem eo quem habes. 
Vigila, non dormientem 
spiritum possidens: singu- 
lis secundum consuetudi- 


nem Dei loquere. Omnium aea. vi. 2. 


eegritudines porta, ut per- 
fectus athleta: ubi major 
labor, multum lucrum. 


II. Bonos discipulos si 
diligas, gratia tibi non est : 
magis deteriores in man- 
suetudine subjice. Non 
omne vulnus eodem em- 
plastro curatur. Exacer- 
bationes impluviis quieta. 


Prudens fias, ut serpens, in Matt. x. 16. 


omnibus ; et simplex, ut co- 
lumba. Propter hoc carnalis 
es et spiritualis; ut mani- 
festa in tuam faciem blan- 
diaris: invisibilia autem 
petas ut tibi manifestentur ; 


LONGER. 
Orationibus indesinenter vaca: 
ampliorem prudentiam, quam 
habes, postula. Vigila, inobdor- 
mibilem spiritum possidens : se- 
cundum adjutorium Dei loquere. 
Omnium infirmitates bajula, ut 
perfectus athleta: quomodo et Domi- 
nus omnium. Ipse enim, inquit, infirmitates 
nostras portavit, et languores nostros abstulit. 
Ubi enim magnus fuerit. labor; 
ibi etiam majus lucrum est. 


II. Si bonos discipulos ama- 
veris, non est tibi gratia: magis 
autem pestiferos subjuga in man- 
suetudine. Non omne vulnus 
uno emplastro curatur. Acre- 
dines enbroche compesce.  As- 
tutus esto ut serpens, et simplex 
ut columba. Propterea enim, 
ex anima et corpore, carnaliter et 
spiritualiter extas; ut omnia 
quz tibi ostensa fuerint in facie 
corrigas: quse autem invisibilia fue- 
rint, pete ut manifestentur tibi ; 


Esai. liii. 4. 
Mattviii.17. 


Matt. x. 16. 








9 THE EPISTLE OF ST. IGNATIUS 


'O και- 


7 λείση, καὶ παντὸς χαρίσµατος περισσεύης. 


ρὸς ἀπαιτεέ σε, ὡς κυβερνήτης vuU», καὶ ὡς Χχειμαζόμενος 
4 ܢ ܟ‎ ~ 9 ~ ~ e ~ 3 /, ܬ‎ / 
λιμένα, εἰς το εου exsruysiv. Nude, ὡς Θεου ἀθλητῆς ro 9» 
.ܝ‎ 4 N A ./ v ܠ ܢ‎ / ` 
ἀφθαρσία καὶ ζωη αἰώνιος, περὶ no καὶ cU πέπεισα. Κατὰ 
δ πάντα σου ἀντίψυχον ἐγὼ, καὶ Te δεσμά µου & ἠγάπησας. 


Οἱ δοκοῦντες ἀξιόπιστοι εἶναι καὶ ἑτεροδιδασκαλοῦντευ μή 
σε καταπλησσέτωσαν 7 7 εὁραῖος, ὡς ἀθλητῆς τυπτό- 

m / ) , , ^s δε ܬ‎ .., 
µενος μεγαλου [γάρ] ἐστω abrnrov θέρεσθαι καὶ νικῶν 


ὑπομάένεν ἡμᾶς δεῖ, 


/ ρω / * "5 
Πλεον στουδαῖος yivov οὗ εἰ. 


ܗ 
4 ܚ 


LONGER. 

μηδέν σοι Asian, καὶ παντὸς γα- 
ρίσµατος περισσεύῃς. 
ἀπαιτεῖ σι εὔχεσθαι ὥσπερ γὰρ XU- 
[δερνήτη ἄνεμος συμβάλλεται, xci ὡς ση 
χειµαζομένη λιμένες εὔθετοι eis σωτη- 
piav οὕτω καὶ coi ἡ εὐχὴ πρὸς τὸ £TiTU- 
y ti» θεου. N7 s, o; O sov ἀθλητης, 
ob τὸ Séwua, ἀφθαρσία, καὶ ζωὴ 


'O χαιρὸς 


9 7 8 Ld ܠ ܢ‎ , 
αἰώνος, περὶ AS )ܐܐ‎ συ πέπει- 
8 4 ~ 93 /, 
σαι. Kara πᾶντα σου ἀντίψυχος 
9 ܠ \ ܠ‎ ὸ 4 A 9 , 
ἐγὼ, καὶ TO θεσμά µου & ἠγά- 
enews. 
’ ~ / 9 
Γ΄. Oi δοκούντες ἀξζιόπιστοι εἰ- 
V € ܝ‎ , 
γαι, χα ἑτεροδιδασκαλοῦντες» μη 
, " ܝ‎ ^ € 
σε καταπλησσέτωσαν στηδι δὲ $- 
^s e 4 
δραῖος, ὡς ἄκμων τυπτόµνος. Me- 
/ > N ^s I4 
γάλου ἐστιν ἀθλητοῦ, δέρεσθαι, 
ܝ ܗ ܠ‎ , 4 e 
xi γικαν᾽ μαλιστα δὲ ενεκεν 
~ /, / ܝܗ‎ ρω 
Θεοῦ πάντα ὑπομανειν ἡμῶς δεῖ, 
e ܝܗ ܢ‎ 
ἵνα καὶ BUTOS ἡμᾶς ἀναμείν eis 
ܝ‎ a $e 
τὴν βασιλεία. Ἰλεῖον weocÜsg ry 


δη T 5. » $ 
03000?» ου κεί συντονώτερον ἑράμε᾽ 


/ 
?: 0L V7 0C 


’ e 
μαλιστα ἔνέχεν 


Θιου 


e‏ ~ ܢ 
x«i αὐτος ἡμᾶς ὑπομείνῃ.‏ 10 


SHORTER. 
ܢ ܢ / ܠ‎ 
0 λειπη, κά παντος 
γαρίσµατος παερισσεύης. ‘O 
καιρὸς ἀπαιτεῖ σε, ὡς κυβερ- 
νῆται ἀνέμους, καὶ ὡς χειµα- 
, ’ 9 ܠ‎ ^ 
ζομενος λιμένα, sig τὸ 0 
NzQs, ὡς Θιου 
ἀθλητής τὸ θέµα ἀφθαρ- 


9 ^v 
6x ITUY 64v ܘ‎ 


’ ܨ ܠ‎ ? 7 T 
cio, xai ζωη αἰωνιοςν περι NE 
8 ܠ‎ ’ 8 , 
xoc συ T$T$/004, Kara ܝ‎ - 

9 / 9 ܠ‎ N 
σα σου ἀντίψυχον ἐγὼ, xci 
ܠ‎ / a 3, , 
τα δεσμά µου α nya 

NTH. 

, ܢܗ 

I'. Oi δοκοῦντες 78 
5 V € ὃ ܬ‎ 
στοι είναι ܐܐܐ‎ ετεροθιδασκα- 
oe / /, 
AoUyTSQ, LN TF χαταπλησσε- 
^. e Fs e 
Τὼσα). Στηύι εὁραῖος; ܘܐܘ‎ akpoy 
a ’ 9 ܢ‎ 
surromevos. Meyaadou εστιν 
~ ܢ ܪ‎ 

abanrov το δέρεσθαι xci ν- 
^ ܚ ܝ 9 ܘ‎ 
χαν μάλιστα δὲ ένεκεν Θεου 

’ e a ϱ ^v ~ ܐ‎ 
παντα υπομενευ ημας δεῖ, ἵνα 

e a‏ ܚ N e‏ $® ܠ 
x04 αυτος NAS 661‏ 
L4 ^s / i ad ^‏ 
Πλέον σπουδαῖος γίνου οὗ εἰ.‏ 


TO ST. POLYCARP. 6 


ܕܒ ܡܕܡ B‏ ܬܗܘܐ pam‏ . ܘܒܟܠ 20936 ܬܬܝܬܼܪ. fay‏ ܬܒܠ 
ܐܝܟ ܩܘܒܪܢܐܛܐ Liu} 4o Joh‏ ܕܩܐܡ ܒ ܡܚܫܝ ܘܠܐ ܠܠ ܡܙܵܢܐ. 
ܕܬܫܬܘܐ JH‏ ܗܘܼܝܬ ܠܝܕ ܐܝܟ je Moz]‏ ܡܕܡ ܕܡܠܝܟ ܠܸܢ 
LL‏ ܗܘ ܕܠܥܠܡܟ ܕܐܐ ܚܒܠܐܼ. da] «οἱ can‏ ܡܦܼܣܬܐ ܒܗܘܢ. 
ܒܟܬ ܡܕܡ joo] Li]‏ ܚܠܒ ܢܦܫܟ. ܘܐܣܘܢ̈ܝ coud‏ ܕܐܪܚܝܚܡܬ. 
ad]‏ ܕܡܠܦܬܒܪܝܢ ܕܐܚܬܝܗܘܢ ܡܕܡ: ܘܡܿܠܟܝܢ Lucr Prades‏ ܠܐ 
ܢܬܗܪܘܢܟ. ܩܘܡ yal 142 c‏ ܐܬܠܚܐܛܐ x2;‏ ܕܐܬܠܝܛܛܐ ܗܝ ܓܝܪ 
ܪܒܐ ܕܢܒܠܥ ܘܢܙܟܐܼ. Lips‏ ܡܛܠܠܝܗܐܼ. ܟܠ ܡܕܡ TS‏ ܠܢ 
ܕܢܣܚܒܕ. ܕܢܣܝܒܪܢ ܐܦ ܗܼܘ. ܗܘܝ fice‏ ܝܬܝܪ ܡܝܢ [So‏ ܕܐܲܝܬܝܟ. 


SHORTER. 


ut nullo deficias, et omni 1 Cor.i.7. 


charismate abundes. Tem- 
pus expetit te, ut guberna- 
tores ventos, et ut qui in pro- 
cella est portum a Deo po 
tiendum. Vigila, ut Dei 
athleta: thema incorruptio, 
vita eterna; de qua et tu 
confisus es. Secundum om- 
nia tui refrigerium ego, et 
vincula mea quz dilexisti. 

III. Qui videntur fide 
digni esse et altera do- 
cent, non te stupefaciant : 
sta firmus, ut ineus percus- 
sa. Magni est athlete dis- 
cerpi et vincere. Maxime 
autem propter Deum om- 
nia sustinere nos oportet: 
ut et ipse nos sustineat. 
Plus studiosus fias, quam es. 


———— 


LONGER. 

ut nihil tibi restet, sed totius 
gratie abundans sis. Tempus 
deposcit te, tanquam guberna- 
torem, prosperum ventum petere; et 
sicut navem periclitantem por- 
tum aptum ad salutem requirere. Bic et te, 
Dei athleta, ut nubem incorruptio- 
nis et vitam zeternam percipias: pro 
qua et tu confidis. In omnibus 
pro anima tua ego efficiar, et 
vincula mea que dilexisti. 

III. Qui se arbitrantur fide 
dignos esse et aliter docent, non 
te circumveniant : sed sta firmus, 
Sicut ineus quie percutitur. Mag- 
ni enim athletz est, vapulare 
et vincere. Maxime autem pro 
Deo oportet nos omnia sus- 
tinere: ut et ipse sustineat nos 


ad 


continuanter curre: 


in regno. Plurimum adde 


festinationem ; 


7 THE EPISTLE OF ST. IGNATIUS 


4 ܠ 4 ܢ 4 ¢ ܪܕ 8 .7 ܢ‎ 4 
Ίους χωίρους χαταμιάνβανε τον υπερ χαιρον προσδόκα, TOY αχρονο», 


~ ܠ‎ 
roy ܕܐ ܘܳܐ‎ vor δι ἡμιᾶς ὁρατὸν, roy ἀψηλάφητον, σον ἀπαθη, voy Os 


ϱ ο» ܬ‎ λ N , , ? e ~ ܢ‎ / ~ 
ἡμιᾶς παθητον, σον KATA πάντα τρὸπον Os ἡμᾶς ὑπομείαντα. Χηραι 


μὴ ἀμελείσθωσαν μετὰ τὸν Κύριον συ αὐτῶν Φροντιστής too. Madey 
oven yrouns σου ywtrbo, ponds σὺ avev 080 γνώμης τι TOC 
ο > ܢ .ܢ / ? 4 ܠܛ‎ / Ü & 
ὅπερ οὐδὲ πράσσεις. Ευστάθει. Πυκνότερον συναγωγα)ὶ γμάέσθωσαν 
ἐξ ὀνόματος πάντας ζήτει δούλους καὶ δούλας μὴ ὑπερηφάνει ἆλ- 
λὼ unde αὐτοὶ φυσιούσθωσαν, ἀλλ᾽ [wc] sic δόξαν Θεοῦ πλέον δουλευ- 
έτωσαν, ἵνα κρείττονος ἐλευθερίας ἀπὸ Θεοῦ τύχωσμ᾽ μὴ ἐράτωσαν 
ἀπὸ τοῦ κοιοῦ ἔλευθεροῦσθαι, ἵνα μὴ δοῦλοι εὑρεθῶσιν ἔφιθυμίας. 


LONGER. 

τους χαιροὺς καταμάνθανε᾽ ὡς ἐν- 
ταῦθα el, νίκησον ܘܘܗ‎ γάρ ἐστι τὸ στάδιον, 
ἐκεῖ δὲ οἱ στέφανοι. Προσδόκα Χριστὸν 
ܟܒ‎ ὑιὸν τοῦ Θεοῦ, τὸν ay govoy ἐν χρόνο, 
τὸν ἀδρατον Tb φύσει, ܡܡ‎ év nes 
σὸν ἀψηλάφητον καὶ dvadfj, ὡς 

ài ἡμᾶς δὲ ἁπτὸν καὶ Hed‏ ܚ 
ἐν cópart' TOY ἀπαθη, ὡς θΘεὸν, ài‏ 
δὲ παθητὸν, ὡς ἄνθρωπον, τὸν‏ ܐܐ ἡμᾶς‏ 
χατὰ «πάντα σρόπον δι ημας‏ 
ὑπομείναντα.‏ 

A’. Ai χῆραι μὴ ἀμελείσθω- 
cay μετὰ τὸν Κύριον σὺ αὐτῶν 
Φβονσιστῆς soo. Mydevea ἄνευ τῆς 
γνώμης σου γυέσθω, μηδὲ σὲ συ ἄνευ 
Osov γνώμης σι πρᾶσσε' ὃπερου- 
δὲ πράττεις. Ἑὐστάδει. Πυκνό- 
τερον συναγωγα! γινέσθωσαν ἐξ 
ὀνόρνωτος πάντας Cnrsi δούλους 
καὶ δούλας p ὑπερηφάνει' αλ- 
λὼ μηδὲ αὐτοὶ Φυσιούσθωσα», 
ἀλλ' εἰς δόξαν Θεοῦ αλείον dov- 
λευέτωσαν, ίνα κρείστονος ܚ‎ 
θερίας τύχωσι ἀπὸ Θεοῦ. μὴ 
αἱρέωσαν ἀπὸ TOU χοινοὺῦ ἔλευ- 
θερουσθαι, ἵνα μὴ δοῦλοι supi- 
bars επιθυμίας. 


SHORTER. 
ܠ‎ 
Τους καιροὺς χαταμάνθανε' τον 
ܠ ܢ‎ » 
ὑπὲρ ܐܐ‎ προσδόκα, τον ὤχρο- 
ܢ‎ ~ 
yov, τὸν ἀόρωτον, τὸν Os ἡμᾶς 
ܠ‎ 4 
ὁρατὸν, τὸν ἀφψηλάφητον, τὸν 
, e ܢ‎ * ο ܝ‎ x 
ἁπαθη, τὸν Os ἡμάς παθητὸν, 
> Fs 
τὸν κατὰ πάντα τρόπον Oi ἡμᾶς 
ὑτομείναντα. 
A’. Xeon pon ἀμελείσθωσαν' 
\ 4 P4 ܪ‎ 9 ου 

µετα τον Kupgioy συ αυτων Φρον- 
ܢ‎ 4 Ν v , 
τιστης $00. Msi» ἄνευ 6 

, N ܠ‎ » 
µης σου γιέσθω, μηδὲ σὺ ἄνευ 
Osov τι 


SN‏ » ܗ n‏ ܢܥ 
Teaoos’ ὅπερ oud’‏ 


αράσσεις, evorabys. Ἰυκνότε- 
go» συναγωγαὶ γιέσθωσαν ἐξ 
» ? / / 0 4 
ὀνόματος πάντας ζήτει δούλους 
ܢ ܝ‎ e 
καὶ δούλας μὴ ὑπερηφάνει' ἆλ- 
a 
Ad ponds αυτοὶ Φυσιούσθωσαν, 
, ~ / 
ἀλλ. εἰς Qobay Θεου πλέον δου- 
/ e , 9 
ASVETWORY, ® χρειττονος ελευ- 
/ ܢ ܝ‎ nd , 
θερίας ἀπὸ Θεοῦ )ܐܘܐ‎ μὴ 
> 2 ~ ^ 
ρώτωσαν ἀπὸ TOU κομου ἔλευ- 
θερουσθαι, ἵνα μὴ δοῦλοι εὗρε- 
ϐωσιν τῆς ἔπιθυμίας. 


C 





TO ST. POLYCARP. 8 


oa jams ܙܒ̈ܢܐ . ܗܘܝܬ‎ co SEXT oc h212 ܡܠܬܒܚܝܢ‎ on 
. speed} ܡܬܚܙܬܐ܇ ܠܗ̇ܘ ܕܡܬܛܠܝܬܢ‎ p, ond ܙܒ̈ܢܐ܇‎ σὼ ܕܠܝܬ‎ 
dita ܚܐܝ. ܠܗܘ ܕܡܛܠ ܬܢ‎ p» ܡܬܡܝܫ. ܠܗܘ‎ ᾗ — 
ܢܬܒܣܚܢ.‎ p ܘ ܕܟܠܡܕܡ ܒܟܠ ܐܤܟܡ 1222 ܡܛܠܬܢ. ܐܪ̈ܡܠܬܐܼ‎ 


` ܐܢܬ ܗܘܝܚ ܝܕܦ ܕܝܠܗܚܝܢ 


ce SD qim ܘܡܕܡ ܠܐ‎ . 


ܒܝܢܟ. ܐܦ B‏ ܐܢܬ Sonne‏ ܡܕܡ 139 ܡܢ ap lle] o Ss ao,‏ ܣܿܥܪ d‏ 
ܩܘܡ ܛܒܙܝܬ. ܟܢܫ̈ܐ ܢܗܘܘܢ [ܡܠܝܢܚܢ. ܠܟܠ waa]‏ ܗܼܘܝ $2| ܡܢ ܫܡܗ. 
3S5.‏ ,] ܘܠܐܲܩ̈ܠܗܬܐ B‏ ܬܫܘܛ. qum flo} Dl‏ ܢܫܘܛܘܢ. ܐܠܐ ܐܝܟ ܕܠܫܘܒܚܗ 
ܕܐܠܗܐ pale‏ ܢܗܘܘܢ ܒܠܒ ool,‏ ܠܚܐܪܘܬܐ ܝܬܝܪܬܐ Jo So‏ 
ܐ ܢܚ ܒܘܢ p (ile: le. cO‏ ܢܫ ̄ܬܟܚܘܢ ܠܒܼ̈ܕܐ Je?‏ 





SHORTER. 

Tempora considera: eum qui 
supra tempus expecta, intem- 
poralem, invisibilem, propter 
nos visibilem ; impalpabilem, 
impassibilem, propter nos pas- 
sibilem,secundum omnem mo- 
dum propter nos sustinentem. 

IV. Viduee non negligantur : 
post Dominum tu ipsarum cu- 
rator esto. Nihil sine sen- 
tentia tua fiat; neque tu sine 
Deo quid operare: quod autem 


operaris, sit bene stabile. Saepe 
congregationes fiant: ex no- 
mine omnes quzre. Servos 
et ancillas ne despicias: sed 


neque ipsi inflentur; sed in 


gloriam Dei plus serviant, ut 1 Cor.vii. 22. 


meliori libertate a Deo po- 
tiantur. Non desiderent a 
communi liberi fieri; ne ser- 
vi inveniantur concupiscen- 


tia. 
ο 


LONGER. 

tempora cognosce, ut in ipsis sem- 
per vincas. Hic enim est stadium, illic co- 
ron. Expecta Christum filium Dei, 
intemporalem in tempore, invisi- 
bilem natura, visibilem in carne, 
impalpabilem et intactum, ut in- 
corporeum ; corporeum vero propter nos 
et contrectabilem: impassibilem, ut 
Deum; passibilem vero propter 
NOS, ut hominem. Secundum om- 
nem modum propter nos sus- 
tinentem. 


This version ends here. 





0 THE EPISTLE OF ST. IGNATIUS 


Tas xaxorsyriag φεῦγε, μᾶλλον δὲ περὶ τούτων ὁμιλίαν ποιοῦ. 
Toi; ἀδελφαῖς µου προσλάλει, ayaray [εν] τῷ Κυρίῳ, καὶ τοῖς 


Ὁμοίως καὶ τοῖς 


2 3, ܬ ܣ‎ M , 
συµβίοις ἀρκεῖσθαι σαρκὶ καὶ .ܐܐܐ‎ 


ἀδελφοῖς µου παρώῶγγελλε, tv ὀνόματι [του Κυρίου] Ἰησοῦ 


5 Χριστοῦ, ayaray τὰς συµβίους, wc ὁ Κύριος τὴν ἐκκλησίαν 


[αυτου]. Ej τις δύναται ܘ‎ ὠγνεία ܕܐܘ‎ cig Tiny τῆς σαρ- 


4 9 ΄ ܢ % ’ / 0 / ܒ ܢ 
κος του Κυρίου, εν ἀκωυχησία LUV TO" εαν καυχήσηται, ἄπω-‏ 


Πρέπει 


Lo LY ܚ‎ 9 / 4 
Asro' sav γινωσθῇ πλην rov ἐπισκόπου, ἔφθαρται. 


δὲ τοῖς γωμοῦσι καὶ ταῖς γαμουµίέναις μετὰ γιώµης του 


9 / N ο ~ ܝ ܠ ܗ , ܢ ܘ‎ 
10 επισκόπου την ἔνωσιν ποµεῖσθαι, ive ὁ γάμος 9 xara Κύριον, 


Πάντα [08] εἰς τιµῆν Θεοῦ γιωέσθω 


M 9 9 /‏ ܢ 
λαι m LAT ἐπιθυμία».‏ 


— — 


LONGER. 


E. Tag κακοτεγνίας Φεῦγε, 
~ A Ν , e a 

μᾶλλον δὲ περὶ τούσων ὁμιλίαν μὴ 
ποιοῦ. Ταῖς ἀδελφαῖς µου προσ- 
λάλει ἀγαπῶν τὸν Κύριον, καὶ 
τοῖς συµθίοις ἀρκεῖσθαι σαρνὶ 
Ὁμοίως καὶ 
roig ἀδελφοῖς µου παράγγελλε, 
ἐν ονόματι Ἰησοῦ Χριστοῦ, ἆγα- 
πφντὰς συµβίους, ὡς o Κύριος τὴν 
> / 3 4 3, e 
éxxAnric). Ἐν τις δύναται ἐν &- 


, \ 
.80744 ܐܐܐ 


/ 2 , 4 ~ ܢ‎ 
γνείᾳ LEVEL, εἰς τιµην τῆς σαρκος 
ܢ‎ 4 ? / 
του Κυρίου, εν ἀκαυχησία μενε- 
ܘ ? ܘ‎ 
τω Sav χαυχήσητα!ι, ἄπωλετο 
` * ܢ‎ ^ A ^t ? 
καὶ sav γνωσθη «πλην τοῦ ἔπι- 
4 / 4 ܠ‎ 
σκόπου, εῷθαρται. Πρέπει δε 
ܚ‎ e ܚ ܠ‎ 
τοις γαµουσι, καὶ ταῖς 0 
ὅαις, μετὰ γνώμης τοῦ ἔπι- 
d v e ܢܝ‎ 
σκόπου THY ἔνὼσιν ποιεῖσθαι, ἵνα 
e / ܀‎ N , \ ܔ‎ 
0 γαμος 7 xara Κύριον, καὶ µη 
99 / / 3, M 
κατ ἐπιθυμίαν. Πάντα εἰς ܐܐܐ‎ 
^ / 
Όεου γινέσθω. 


SHORTER. 


Ε΄. Tas κακοτεχνίας Φεῦγε, 
μᾶλλον δὲ περὶ τούτων ὁμιλίαν 
αοιοῦ. Ταϊς ἀδελφαῖς µου προσ- 
λάλει, ἀγαπῶν τὸν Κύριον, καὶ 
τοῖς συµβίοις ἀρκείσθαι σαρχὶ 
Ὁμοίως καὶ 
τοῖς ἀδελφοῖς µου παράγγελλεν 


, ܢ 
X04 77627‏ 


, > 7 , ^e ^ ܕ‎ 
ἐν ὀνόματι Inoov Ἄριστου, aya- 
we ܠ‎ , e e ΄ 
πάν τὰς συµβίους, ὡς o Κύριος 
ܕ ܢ‎ / » , , 
γῆν ἐκχλησίαν. Es τις δύναται εν 
ο ’ ; , M ~ / 
ἀγνείᾳ LEVEE, 85 TILLY TOU Κυρίου 
~ N , / , 
τῆς σαρκος, ἐν ἀκαυχησία ¿666 
ܝ ܠ‎ 
τω ܘ‎ καυχήσηται, ἀπώλετο 
` 9 ܝ‎ , ^ 
καὶ sav γνωσθῇ πλέον rou ἔπι- 
’ » ’ ܨ‎ 
σκόπου, sPbapras. ρέπει δὲ 
Ll ^ x ^ 
τοῖς γαμουσι καὶ ταῖς 608 
ܝ‎ 4 ~~ 3) 
µΐναις, μετὰ γνὼμης TOU 68 
, \ ܐ‎ ~ 
σχόπου THY ὄνωσιν ποιεῖσθαι, ive 
e [4 κά 8 ܢ ܓ‎ \ 
ο γαμος 9 Χατα Ocov, X& pur 
× 9 / / »' 
κατ επιθυµίαν. Πάντα εἰς τι- 


pony Θεοῦ γιέσθω. 





C 


TO ST. POLYCARP. 10‏ 
ܡܢ ܕܢܠ̈ܝܬܐ ܒܝܫ̈ܬܐ ܠܪܘܩ. ܝܬܐܝܪܕܐܝܬ ܕܚܢ ܗܘܼܝܬ ܡܩܠܝܠ nc o‏ 
usec}‏ ܗܘܼܝܬ PS]‏ ܕܢܚܒܢ LOD‏ ܘܢܣܦܩܘܢ ܠܝܗܝܢ ܓܒܕ̈ܝܗܝܢ 
ܒܝܦܓܪ ܘܒܪܕܘܚܝ. ܬܘܒ ܕܝܢ ܐܦ c2]‏ ܗܘܹܝܬ ܡܠܦܩܕ ܒܫܟܠܗ ?30« 
ܝܫܘܠ ܡܡܠܫܝܚܐܼ. ܕܢܚܝܒܘܢ ܢܫܝܗ̈ܘܢ ܐܝܟ ܡܪܢ ܠܝܠܝܕܬܗ. d‏ ܢܫܝ [νο‏ 
ܒܚܝܠܐ ܠܡܩܘܝܘ ܒܕܟܝܘܬܐܼ fy ford (0? neges linall‏ ܫܘܒܗܪܐ. ܐܶܢ 
]24 [ܒܕ. ܐܢ we‏ ܠܒܪ ܡܢ ܐܦܣܩܦܐ ܐܬܚܒܠ ܠܗ. ܝܐܐ ܕܚܢ 
ܠܓܒܪ̈ܐ cone Bale‏ ܕܒܡܘܠܟܢܐ ܕܐܦܣܩܘܦܐ ܢܗܘܘܢ ܡܙܕܘܓܝܢ. 
ܕܢܗܘܐ ܙܘܘܓܐ ܒܡܪܢ Bo‏ ܒܪܓܬܐ. ܟܠܡܕܡ ܕܝܢ ܠܐܚܩܪܐ ܕܐܠܗܐ ܢܗܘܐ. 


SHORTER.‏ ܡ 

V. Malas artes fuge: ma- 
gis autem de his homeliam 
fac. Sorores meas alloquere, 
diligere Dominum, et viris 
sufficere carne et spiritu. Si- 
militer et fratribus meis an- 
nuncia, in nomine Jesu Christi, 
diligere uxores, ut Dominus 
Ecclesiam. Si quis potest in 
castitate manere, in honorem 
carnis Domini, in ingloriatione 
Domini maneat. Si glorietur, 
perditur: et si videri velit 
plus Episcopo, corruptus est. 
Decet autem ducentes et duc- 
tas, cum sententia Episcopi 
unionem facere ; ut sit secun- 
dum Dominum, et non secun- 
dum concupiscentiam. Om- 
nia in honorem Dei fiant. 








11 THE EPISTLE OF ST.IGNATIUS 


^ Ν ¢ <= ܢ , / 9 ܝܗ‎ 
To ἐπισκόπω προσέχετε, ἵνα καὶ 0 Cog univ. 47079 ἐγω 


~ ο / ” 0 / / ܟ ܢ‎ 
THY υΦοτασσομενὼν τω 410x070, αρεσβὀυτέροις, διακόνοις μετ 


Συγκοπιᾶτε αλ- 


> > ܢܗ‎ / 2 » ^ 
αὐσῶν µοι TO µέρος γένοιτο ἔχει παρὰ Oso. 


/ Ll 2 , ~ 
λήλοις, συναθλεῖτε, TUVT LEV ETE, συµπασχετε, συγκοιμᾶσθε, συνε- 


Αρί 
Myris 


To [βάπτισμα ὑμῶν μενέτω, ὡς ”ܐܘ‎ 9 


4 e ~ > ’ 1 , XV < ¢ a 
5 γείρεσθε, ως Θεου οἰπονδμοι, καὶ πάρεδροι, καὶ ܐܐܐ‎ 
Ld / » 5 9 ܢ‎ A» , ’ 
σχετε ᾧ στρατεύεσθε, AP oU καὶ τὰ ψώνια κοµίσεσθε. 


ὑμῶν δεσέρτωρ εὑρεθῇ. 


πίστις, ὡς περικεφαλαία ἡ ἀγάπη, ὡς δδρυ ἡ ὑπομονὴ, ὡς χαν- 


oN / ¢ ” Vr? \ ¬ ܐ‎ e ML ef \ « 
οπλία᾽ τὰ 00:7 ὑμῶν, τὰ [ἀγαθὰ] εργα uma’ ἵνα τα ἄκκεστα 


Μακροθυμεῖτε μετ ἀλλήλων 
Οναίμην ὑμῶν διὰ wares. 


ὑμῶν ἄξια Θεοῦ κοµίσησθε. 


9 ’ ο ε ܢ‎ τηε ~ 
ἐν ,)ܐܡܐ ܘܐ‎ ὡς 0 Θεος μεθ ὑμαν. 


LONGER. 

4 To , , / 

s. lw ἐπισκὀπῳ προσεχετε, 
?, / 
Διτι- 


ܢ ܢ 
Ψυχον ἐγὼ τῶν ὑποτασσομένων‏ 


er ܢ‎ e ܢ‎ ¢ ο 
ܐܘܐ‎ x&i ο Όεος υμίν. 


9 / , / 
ἐπισχόπῳ, πρεσβυτερίω, διακό- 
νοις μετ αυτῶν οι τὸ µέρος 
, » 9 ~ 
γένοιτο ἔχειν παρα sov.  Zvy- 
κοπιᾶτε ἀλλήῆλοις, συναθλεῖτε, 
συνερέχετε, συμπάσχετε, συγ- 
χοιμάσθε, συνεγείρεσθε, ὡς Θεοῦ 
οἰκονόμοι, καὶ πάρεδροι, καὶ ὑπη- 
/ δι / v , 
ρίται. Αρεσκετε 9 στρατεύεσθε, 
>. & ܝܐ \ ܬ‎ / 4 
αφ οὗ καὶ τὰ orpania κοµίσεσθε. 
Μήτις ὑμῶν δεσέρτωρ εὑρεύ]. 
Τὸ βάπτισμα ὑμῶν µενέτω ὡς 
OTA&' ἡ wírTig, ὡς περικεφα- 
Amin ἡ ἀγάτη, ὡς δόρυ) 7 vxo- 
μονη, ὡς πανοπλία τὰ δεχόσιτα 
ὑμῶν, τὰ ἔργα ὑμῶν ἵνα τὸ aE 
χέπτα ὑμῶν ἀξιαθεοῦ κοµιίσησόι. 
Μακροθυμεῖτε οὖν wer ἀλλήλων 
ey πραῦτητι, καὶ 0 Θεὸς μεθ) ὑμῶν. 
Οναίμην ὑμῶν διὼ παντός. 


SHORTER. 
4 To ܕ‎ / 3, 
$° ܝ ܀‎ 6210x070 προσέχετε, 
, , 
Αντι- 


, ܠ‎ ex , 
ψΨυχον $yw Tar ὑποτασσομένων 


ef 4 e ܢ‎ e ܨܝ‎ 
ܐܐ‎ καὶ 0 Όεος υμίν. 


- 3 ’ / 
τῷ ἐπισκόπῳ, πρεσβυτέροις, δια- 
, , ~ ܢ‎ , 
xOyOig" καὶ LET αὐτῶν µοι TO ¿68 
4 "5 ~ 
gos γένοιτο σχεῖν ἐν Θιῳ. Συγ- 
κοπιᾶτε ἀλλήλοις, συνωθλεῖτε, 
4 
συντρέχετε, συμπάσχετε, συγ- 
~ 4 ܣ‎ 
κοιμιᾶσθε, συνεγείρεσθε, we Θεου 
οἰκονόμοι, καὶ πάρεδροι, καὶ ὑπη- 
. , / T / 
ρίται. Αρέσκετε 9 στρατεύεσθε, 
8 ܕ‎ 
ἀφ οὗ καὶ τὰ ὀψώνια κοµίζεσθε. 
F^. 4 ~~ 
Maris ὑμῶν δεσέρτωρ evpeby. 
~ / e 
To βάπτισμα ὑμῶν µενέτω ὡς 
e e , e 
οπλα᾽ 4 πίστί, we πέρικεφα- 
^. ειν ) ε ^ ܀‎ ee 
λαια᾽ y αγατη, ως δόρυ 7? υπο- 
ܠ‎ e 4 ܢ‎ / 
μονή, ὡς πανοπλία" τα δεπόσιτα 
ܐܙ \ - ܀‎ . -. 9 0A ON 
ὑμων, τὰ ἔργα υμων᾽ ἵνα τα 8 
ϱ ~ ιό ’ 
χεπτα υμων ἄξια κοµίσησθε. 
-^ ܕ‎ 
Μακροθυμήσατε οὖν wer ἀλλή- 
9 4 e e ܢ‎ e ^ 
λων εν πραὀτητι, ὡς 0 Όεος υµων. 
> , e ~ ܢ‎ ΄ 
Oraiguny vay διὰ παντῦς. 


TO ST. POLYCARP. 12 


ܗܘܼܝܬܘܢ ܚܝܪܝܢ ܒܐܦܣܩܘܦܐܼ ܕܐܦ jams |n‏ ܒܟܘܢ. ܐܢܐ jos]‏ ܚܠܦ 
ܢܝܦܫ̈ܬܗܘܢ copio c4]‏ ܠܐܦܣܩܦܐܼ. ܘܠܝܩܫ̈ܝܫܐ ܘܠܡܫ̈ܡܫܥܐܼ. 
ܠܝܠܗܘܢ ܬܗܘܐ ܠܚ ܡܢܬܐ ܠܘܬ ܐܠܗܐ. ܥܡܠܘ ܥܡ Joe‏ ܥܒܕܘ ܐܓܘܢܐ 
ܠܡ ܚܵܕܕܐ[. afior‏ ܠܡ ܚ̈ܕܕܐ. ܚܫܘ ܠܡ ܚܕ ܕܐ. ܕܡܠܟܘ ܥܡ ܚܿܕܕܐ. ܩܘܡܘ 
yal Joa yos‏ 225 ܒ̈ܬܐ ܕܐܠܗܐ܇ urdo‏ ܒܝܬܗ ܘܡ̈ܠܫܡ̈̈ܫܢܘܗܝ. ܫܦܪܘ 
a‏ ܘܦܘܠܚܘܗܝ܆ ܕܬܩܒܠܝܘܢ ܡܢܗ ܐܦܣ̈ܘܢܝܬܐ. ܠܐ ܐܢܝ ܡܢܟܘܢ ܢܡܕܼܝܼ. 
ܡܠܝܠܘܕܝܬܟܘܢ ܬ ܗܘܐ ܠܟܘܢ ܐܝܟ 1141 . 20132400 ya] Jamo .]23e12 ya}‏ 
[op‏ . ܘܡܠܣܝܒܪܢܘܬܐ ܐܝܟ ܟܠܗ dna‏ ܓܙܝ̈ܟܘܢ ood‏ ܠܒ̇ܕܲܝܟܘܢ 24 
ܕܬܩܒܠܘܢ dX [smote‏ ܐܝܟ ܕܙܕܩ. ܬܗܘܐ comes lea‏ ܠܘܬ 
lr‏ ܒܢܝܚܘܬܐ pel‏ ܕܐܠܗܐ ܠܘܬܟܘܢ. ܐܢܐ :ܘܙ (oa hl‏ ܒܟܠܝܙܒܢ. 


SHORTER. 


VI. Episcopo attendite, ut 
et Deus vobis. Unanimis ego 
cum subjectis Episcopo, Pres- 
byteris, Diaconis: et cum ip- 
sis mihi pars fiat capere in 
Deo. Collaborate adinvicem, 
concertate, concurrite, com- 
patimini, condormite, consur- 
gite, ut Dei dispensatores et 
assessores et ministri. Pla- 
cete cui militatis; a quo et 
stipendia fertis. Nullus ves- 
trum otiosus inveniatur. Bap- 
tisma vestrum maneat, ut scu- 
tum; fides, ut galea; charitas, 
ut lancea; sustinentia, ut om- 
nis armatura. Deposita ves- 
tra, opera; ut accepta vestra 
digna feratis. Longanimiter 
ferte igitur vos ad invicem in 
mansuetudine, ut Deus vos. 
Fruar vobis semper. 





THE EPISTLE OF ST. IGNATIUS 


13 


Ὅ Χριστιωνὸς ἐξουσίαν ἑαυτοῦ ουχ ἔχει, ἀλλὰ © σχολάζει. 


LT ^. , 4 
Ασπάζομαι τὸν μέλλοντα καταξιουσθαι του sig Αντιοχδίαν πο- 


ρεύεσθαι [avr ἐμοῦ, χαθὼς Ενετειλάμην moi]. 


LONGER. 


20 Ἐπειδὴ 5 5 ἐκκλησία 0 ev Αντιο- 
χείᾳ τῆς Συρίας εἰρηνεύει, . ὡς ἐδηλώθη 
pot, διᾶ τῆς προσευχῆς ὑμῶν, κἀγὼ ev- 
Ovuórepos € ἐγενόμην ἐν y ἀμεριμνίᾳ cov, 
ἐάν rep διὰ τοῦ παθεῖν Θεοῦ ἐπιτύχω, 
εἰς TO εὑρεθῆναί µε ἐν τῇ αἰτήσει ὑμῶν 
µαθητήν., Πρέπει, Πολύκαρπε θεομα- 
καριστύτατε, συμβούλιον ἀγαγεῖν Geo- 
πρεπέστατον, καὶ ειροτονῆσαι, ef Tia 
ayarnrov λίαν reel καὶ ἄοκνον, ος 
δυνήσεται θεύδροµος καλεῖσθαι τοῦ- 
τον καταξιῶσαι πορευθῆναι eis Συρίαν, 
ἵνα πορευθεὶς͵ εἰς Συρίαν δοξάσῃ ὑμῶν 
τῆν ἄοκνον ἀγάπην, eis δόξαν Θεοῦ. 
ܘ‎ Χριστιανὸς ἐξουσίαν 0 


ουκ χει, ἀλλὰ Osa TY oA CE. 
Tovro τὸ ἔργον Θεοῦ ἐστὶ καὶ ὑμῶν, 
ὅταν auto ava ίσητε. Πιστεύω γὰρ 
τῇ χάριτι, οτι ετοιµοί ἐστε εἰς εὐποίίαν 
Geo ἀνήκουσαν' εἰδὼς ὑμῶν τὸ σύν- 
Topov τῆς ἀληθείας, ài ολίγων ὑμᾶς 
γραμμάτων ταρεκάλεσα. 


Η΄. Ἐπεὶ οὖν πάσαις ταῖς ἐκκλησίαις 
οὐκ ἠδυνήθην γράψαι, διὰ τὸ ἐξαίφνης 
πλεϊν µε απὸ Τρωάδος εἰς Νεάπολιν, a ὡς 
τὸ θέληµα προστάσσει, γράψεις - ταῖς 
ἔμπροσθεν ἐκκλησίαις, ὡς Θεοῦ vé 
κεκτηµένος. εἲς τὸ καὶ αὐτοὺς τοῦτο 
ποιῆσαι' οἱ μὲν δυνάµενοι, πεζοὺς πέµ- 
ψαι οἱ δὲ, ἐπιστολὰς, δια τῶν ύπο cov 
πθμπομένων, ἵνα δοξασθητε ἐν αἰωνίῳ 
ἔρηῳ, à ὡς ἄξιος & ὤν. Ἀσπάζομαι πάντας 
ἐξ ονόματος, καὶ τὴν τοῦ Ἐπιτρόπου 
σὺν ὅλῳ τῷ οἴκῳ αὐτῆς, καὶ τῶν τέκνων’ 
ἀσπάζομαι Ἄτταλον τὸν ἀγαπητόν µου’ 
ἀσπάζομαι τὸν μέλλοντα κατα- 
ξιούσθαι εἰς Συρίαν πορεύεσθαι’ 
ἔσται 5 χάρις per’ αὐτου διὰ παντὸς, 
καὶ τοῦ πέµποντος avroy Πολυκάρπον. 
Ἐῤῥώσθαι ὑμᾶς διὰ παντὸς ev, eo 
ἡμῶν Ἰησοῦ Xp εὔχομαι, | ev ᾧ ܘܬ‎ 
µείνατε ev ἑνότητι Geov kat ἐπισκοκῇ. 
᾿Ασπάζομαι Ἄλκην τὸ ποθητόν µοι Όνο- 
ua. ᾽Αμὴν ἠχάρι. "Έβῥωσθε ἐν Kvpto. 


SHORTER. 


Z. Ἐπειδὴ 2 ἐκκλησία ἡ é ἐν Άντιο- 
χείᾳ τῆς Σνρίας εἰρηνεύει, ὡς .ἐδηλώθη 
pot, διὰ τὴν προσενχὴν ὑμῶν, Kyo 
εὐθυμότερος ἐγενόμην ܘ‎ ἀμεριμνίᾳ 
Θεοῦ, ἐάν περ ta τοῦ παθεῖν @cov 
ἐπιτύχω, εις τὸ εὑρεθηναί µε ἐν τῇ 
ἀναστάσει ὑμῶν παθητήν. Πρέπει, 
Πολύκαρκα. θεοµακαριστότατε, συμβού- 
λιον ἀγαγεῖν θεοπρεπέστατον, καὶ χει” 
ροτονῃσαί τινα, 0v ἀγαπητον λίαν é έχετε 
καὶ ἄοκνον, ὃς δυνήσεται θεόδροµος κα- 
λεῖσθαι τοῦτον καταξιῶσαι, ἵνα πο- 
ρευθεὶς eis. Συρίαν δοξάσῃ ὑμῶν τὴν 
dokvov ἀγάπη», εἰς . δύξαν Χριστου. 
Χριστιανὸς | ἑαυτοῦ ἐξουσίαν οὐκ 


έχει, ἀλλὰ Θεῷ σχολάζει. 
Τούτο τὸ ) ἔργον θεου ἐστὶν καὶ ὑμῶν, 
ὅταν αὐτῷ i aTa ίσητε. Πιστεύω γὰρ 
τῇ χάριτι, ὅτι ετοιµοί ἐστε gis εὐποίίαν 
Θεῷ ἀνήκουσαν' εἰδὼς οὖν ὑμῶν το 
σύντονον τῆς ἀληθείας, δι ὀλίγων ὑμᾶς 
γραμμάτων παρεκάλεσα. 


Η΄. Ἐπεὶ πάσαις ταῖς ἐκκλησίαις 
οὐκ ἠδυνήθην γράψαι, δια TO ἐξαίφνης 
πλεϊν µε ἄπο 9 Τρωάδος εἰς Νεάπολιν, ὡς 
τὸ θέληµα προστάσσει, γράψεις ταῖς 
ἔμπροσθεν ἐκκλησίαις, ὡς Θεοῦ γνώµην 
κεκτηµένος, ets, TO καὶ αὐτοὺς τὸ αὐτὸ 
ποιησαι' οἱ μὲν δυνάµενοι, πεζοὺς ܥܪ‎ 
ψαι, οἱ δὲ, ἐπιστολὰς διὰ τῶν ὑπό σου 
πεµποµένων, ἵνα δοξασθῆτε αἰωνίῳ 
ἔγρῳ, ὡς ἄξιος à .ܝ‎ Ασπάζομαι πάντας 
ἐξ ὀνόματος, καὶ τὴν τοῦ Ἐπιτρόπον, 
σὺν ολῳ τῷ οικῳ αὐτῆς καὶ TOV τέκνων’ 
ἀσπάζομαι “Arradov τὸν ἀγαπητόν pov’ 
ἀσπάζομαι τὸν µάλλοντα κατα- 
ἔιουσθαι τουείς Συρίαν πορεύεσθαι' 
ἔσται 2 χάρις per αὐτοῦ διὰ παντὸς, 
καὶ τοῦ πέµποντος avTOv Πολυκάρπου. 
Ἐρῥώσθαι ὑμᾶς 8 ᾿παντὸς ἐν θεῶ 
ἡμῶν Ἰησου Χριστῷ εὔχομαι, | ἐν o δια- 
µείνητε ἐν ἑνότητι θΘεου καὶ ἐπισκοτῇῃ. 
Ἀσπάζομαι Ἄλκην τὸ ποθητόν μου 
ὄνομα. “Eppwobe ἐν Kupiy. 


TO ST. POLYCARP. 14 


ܠܟܪܣܐܛܝܢܐܼ ܠܝܬ ܠܗ ܫܘܠܛܛܝܢܐ ܥܠ ܢܦܫܗ . Bb‏ ܠܐܠܗܐ ܡܛܝܒ 
ܕܢܫܬܥܒܕ. ode 11] Spe‏ ܕܗܿܘ ha]‏ ܕܡܠܫܬܘܐ ܕܢܐܙܠ ܠܐܢܐܛܝܟܝܐ 
ܚܠܒܝ yh pan? ya‏ ܟ ܫܠܡ. ܀ 


SHORTER. 


VII. Quia Ecclesia que in An- 
tiochia Syrie pacem habet, ut osten- 
sum est mihi, per orationem vestram, 
et ego leetior lactus sum in sollicitu- 
dine Dei; siquidem, per pati, Deo 
potiar, in inveniri me in oratione 
vestri discipulum. Decet, Polycarpe 
Deo beatissime, concilium congre- 
gare Deo decentissimum, et ordinare 
aliquem, quem dilectum valde habe- 
tis et impigrum, qui poterit Dei cur- 
sor vocari: et hunc dignificari, ut 
vadens in Syriam, glorificet vestram 
impigram charitatem, in gloriam Dei. 
Christianus sui ipsius potesta- 
tem non habet, sed Deo vacat. 
Hoc opus Dei est et vestri, quoniam 
ipsi perfecti estis. Credo enim gratise, 
ܡܡ‎ parati estis ad beneficentiam 

eo decentem. Sciens vestrum com- 

dium veritatis, per paucas vos 
iteras consolatus sum. 


VIII. Quia igitur omnibus Eccle- 
siis non potui scribere, propter re- 
pente navigare me a Troade in Nea- 
polim, ut voluntas precipit: scribes 
alis Ecclesiis, ut Dei sententiam 
possidens, idem et ipsos facere; hi 
quidem potentes pedites mittere, hi 
autem Epistolas per a te missos, ut 
glorificeris eterno opere, ut dignus 
existens. Saluto omnes ex nomine; et 
eam que Epitropi, cum domo tota 
ipsius, et filiorum. Saluto Attalum 
dilectum meum. Saluto futurum 
dignificari ad eundum in Sy- 
riam: erit gratia cum ipso semper, 
et mittente ipsum Polycarpo. Va- 
lere vos semper in Deo nostro Jesu 
Christo oro; in quo permaneatis in 
unitate Dei et visitatione. — Saluto 
Alken, desideratum mihi nomen. 
Valete in Domino. 





ΠΡΟΣ EPEZIOT 2. 


Ἰφνάτιος, 0 καὶ Θεοφόρος, τῇ εὐλογημένη ty µεγέθει Θεοῦ 
Πατρος καὶ πληρώματι, τῇ προωρισμένη πρὸ αἰώνων δίναι 
διὰ παντὸς, εἰς δόζαν παράμιονο», ἄτρεπτον, ἠνωμένην, καὶ 
ἐκλελεγμόένην, ἐν πάθει ἀληθιὼ, ἐν φελήματι τοῦ Πατρος 
Ἴησου Χριστοῦ τοῦ Θεοῦ ἡμῶν, T7 ἐκχλησία τῇ ἀξιομα- 
χαρίστω, τῇ οὔση ἐν Ἐφίσῳ, αλεῖστα tv Ἰησου Χριστῷ 


έν ἅμωμω χαρᾶᾷ vais. 


, , , ~ A , ܀‎ ~ Mm aos 
ΑἈπτοδεζάμιενος ἓν Osa τὸ πολυαγάτητον ὑμῶν ὀνομνα, 0 λέκτησθε 
, , X , we ~ ^" 
φύσει δικωία, καὶ κατὰ πίστιν xai ἀγάπην 0 Χριστου τοῦ Σω- 


~ e ~ \ ws» ~ 9 rd 3 e ow 
10 σηρος Ίμων, mientras ovres Θεου, ἀναζωπυρήσαντες ἐν etui ri 0 





LONGER. 
ΠΡΟΣ ΕΦΕΣΙΟΥΣ. 


Ἰγνάτιος, 0 καὶ Θεοφόροςν τῇ sv- 
λογηµένη ty µεγίθε Θεου 
Πατρος καὶ πληρώµας!, τῇ καὶ 
προωρισµένη αρὸ αἰώνὼν εἶναι 
διὰ παντὸς εἰς δόζαν Tap 
µονον, ἄτρεπτον, ἠνωμέένην, καὶ 
ἐκλελεγμένην, ἓν πάθει ἀλη- 
θινῶ, ἐν αελήματι Θεοῦ IIa 
τρὸς , καὶ Κυρίου ἡμῶν Ἰησοῦ 
Χριστου TOU Σωτῆρο ἡμῶν, τῇ 
ἐχκλησία τῇ ἀξιομακαρίστῳ, 
τῇ oven έν Ἐφίσω τῆς Ασίας, 
πλεῖστα ἐν ]ησου Χριστω καὶ 
ἐν ἁμώμω γαρᾶ χαίρει. 

Α΄. Ατεδεξάµωην ὑμῶν tv Oso τὸ 

πολυπόθητον ὄνομα, ὃ κέκτησθε 

φύσει δικαία, xal κατὰ πίστη 
καὶ ἀγάπην ἐν Χριστό Ἴησου 
ἡμῶν µμιμηταὶ 


φιλανθρωπίας, ἀνα- 


τῷ ἍΣωτῃῆρι 
Θεου 


ζωπυρήσαντες ἓν αἵματι Χριστοῦ, 


y 
O»T6G 


SHORTER. 
ΠΡΟΣ EOCEZIOYZ. 


Ἰφγνάτιος, 0 καὶ Θεοφόρος, τῇ εὐ- 
λογημένη ἐν µεγέθε Θεοῦ 
Πατρὸς πληρώματι, τῇ προὼ- 
ρισμένη πρὸ αἰώνων εἶναι διὰ 
παντὸς εἰς δόἕαν παράμονο», 
ἄτρεπτον, ἠνωρμένην, καὶ ἔχλε- 
λεγμαένην, ἐν πάθει ἀληθιώ, 
ἐν Ἀελήμωτσι τοῦ Πατρός, καὶ 
᾿Ιησοῦ Χριστοῦ του Θεοῦ 
ἡμῶν, τῇ ἐχκλησίαᾳ TH ̈ܘ ܐ ܐ‎ 
µακαρίστῳ, τῇ oven ἓν Ἐφέσῳ 
τῆς ,)ܘܗܠ‎ rAsiora ἐν 60 
Χριστῷ καὶ ἐν ἁμιωμῳ χάριτι 
γαίρει. 

Α΄. Αποδεξζάμιενος ἐνθΘεώ τὸ πολυ- 

αγάπητὀν σου ὄνομα, ὃ κέκτησθε 

φύσει δικαία, κατὼ πίστιν καὶ 
ἀγώπην ἐν ]ησου Χριστῷ τῷ Σω- 
τῆρι ἡμῶν, μιμηταὶ ὄντες Θεοῦ, 


9 ΄ 9 e es 
ἀναζωπυρήσα ντεςεναἰµατιθεου, 


ܕܝܠܗ: ܕܬܪ̈ܬܝܢ: ܕܠܘܬ: o lama]‏ 


[ܝܓܢܐܛܝܘܣ ܕܗܼܘ 0502/2 Zs‏ »12,25 ܒܪܒܘܬܗ L3] lo‏ : 
ܘܡܫܡܠܚܐ acid‏ ܕܦܪܝܫܐ ܡܢ ܥ̈ܠܡܐܼ. ]οσιόρ‏ ܒܟܠܙܒܢ ܠܫܘܒܚܐ 
ܕܡܩܘܐ flo‏ ܡܫܬܚܠܦ. Layo bAsoasoo‏ ܒܢܝܫܐܼ ܕܬܕ ܐܐܼ. ܒܕܒܝܢܗ 
ܕܐܒܘܗܝ ܕܝܫܘܥ ܡܠܫܝܚܐܼ en nS‏ ܕܫܘܝܐܼ ܠܐܛܘܒܐ. wens‏ 
c.l]‏ ܒܐܲܦܝܣܘܣ SQse>‏ ܒܪܫܝܚܐܼ ܒܚܕܘܬܐ ܕܠܐ ܡܘܡܐܼ wag‏ 


© ya 


ܡܛܠ ܕܣܠܩܼܒܠ ܥܠܝ ܒܐܠܗܐܼ gantos‏ ܗܿܘ ܓܝ 


OO! ܚܒܝܒ܆‎ 


ܕܩܢܼܝܬܘܢ ܒܟܝܢܐܼ ܒܕܒܝܢܐܼ falo‏ ܘܙܕܝܩܐ: «Θ]ο‏ ܒܗܝܤܠܢܘܬܐ ܘܒܚܘܒܐ ܝܫܘܥ 
ܡܫܝܚܐ 0072 : coaalulo‏ ܡܠܡܠܕ̈ܝܢܐ cola] 22250 Jn‏ ܒܕܡܐ Jad;‏ 


— 


SHORTER. 
AD EPHESIOS 
Ignatius, qui et Theophorus, 
benedictee in magnitudine 
Dei Patris et plenitudine, 
preedestinate ante secula 
esse semper in gloriam per- 
manentem, — invertibilem, 
unitam, et electam, in pas- 
sione vera, in voluntate 
Patris et Jesu Christi Dei 
nostri, Ecclesize digne bea- 
tz, existenti in Epheso Asie, 
plurimum in Jesu Christo, 
et in immaculata gratia gau- 
dere. 
I. Acceptans in Deo multum 
dilectum tuum nomen,quod pos- 
sedistis natura justa, secundum 


fidem et charitatem in Christo Ep». i. 15. 


Jesu Salvatore nostro, glorificato 


Jesum Christum Deum: quia 1mita- Eph. v. 1. 


tores existentes Dei, et reac- 


cendentes in sanguine Christi 
D 


LONGER. 
AD EPHESIOS. 
De unitate, scripta ex Smyrna. 
Ignatius, qui et Theophorus, 
benedict, magnitudine Dei 
Patris repletze, et przedesti- 
natze ante seecula, ut sit sem- 
per in singulari gloria, incon- 
vertibilis, et adunata, et 
electa, in passione vera, in 
voluntate Dei Patris et Domini 
nostri Jesu Christi Salvatoris; 
Ecclesie beatitudine dignz, 
que est Ephesiz Asie, plu- 
rimam in Jesu Christo et 
immaculato gaudio salutem. 
I. Suscipiens vestrum in Deo 
multum desiderabile nomen, 
quod possedistis natura justa, 
secundum fidem et dilectio- 
.nem in Christo Jesu Sal- 
vatore nostro; cum sitis imi- 
tatores humanitatis Dei, ut vi- 
vificati in sanguine Christi, 


17 THE EPISTLE OF ST. IGNATIUS 


TÓ συγγενικὸν έργον σελείας ἀπηρτίσατε' ἀκουσαντες γάρ µε 
δεδεμιένον ἀπὸ Συρίας ὑπὲρ TOU ܐܘ ܐܘܬ‎ ὀνόματος καὶ 7066, 
ἐλαίζονα τῇ προσευχῆ ὑμῶν ἐπιτυχεν ἐν Ῥωμῃ 3πριομα- 
^w ο ܠ‎ ~ 9 ^s ~ ܬ‎ 56 ~ 
Ynows, ܐܬ‎ διὰ ToU ἐπιτυχεῖν δυνηθὼ µαθητῆς sivas Θεοῦ, [με 
ἰδεῖν ἐσπουδάζετε]. ᾿ἸἘΕπεὶ οὖν τὴν πολυχλήόιαν ὑμῶν ܘ‎ ὀνό- 
^ , 4 0 9 4 ܗ‎ , 9 / , 4 
wars Osov ἀπείληφα ty ᾿Ονησίμῳ, τῷ ܘ‎ ayarn ἀδιηγήτῳ 
9 4 e ως «a v A <= ~ ܢ ܢ‎ rd 
ἐπισκοπω )ܐܬܐܐ‎ ° ov ευχομαι κατα Inoour Xesorov [τον Κυριον] 
ULES ἀγαπᾶν, xoi πάντας ὑμᾶς $» ὁμοιώματι αὐτου εἶναι. 


, Aj ܢ‎ e ܟ 9 ܚ‎ / Cd ~ , 
Evaoynros γαρ ο χαρισάμενος ὑμῖν ἀξίοις οὖσι τοιοῦτον ἐπίσκοτον. 








LONGER. 


w ’‏ ܠ ܢ 
το συγγενικον (ργον τελειως‏ 
ἀπηρτίσατε ἀκούσαντες γάρ‏ 

4 9 ܢ‎ ; € ἃ 
µε δεδ εμιένον απο Συρίας υπερ 
X ^w ^ / 

Χριστοῦ, TNS XOLVNG ἐλπίδος, T£T0i- 
a ο. ^^ ܒܚ 9$ ^*^ ܛ‎ 
bora τῇ προσευχή ὑμῶν ἐπιτυχεῖν 
9 , ~ e ܢ‎ 
εν Ῥωμῃ ηριομαχῆσαι, ive διὰ 
του μαρτυρίου δυνηθ μιαθητὴς 
3 ^c ν εαν [t€ ܥ‎ 25 , 
£490tj TOU UTEP ημων εαυτον ανενεγκον- 
TOS io προσφορᾶν kai θυσίαν. Ετεὶ 
κά \ "i e e 9 
oU» την πολυπλήθειαν ὑμῶν ἐν 

3 4 ,ܕ ~ ,ܕ 
ὀνόματι Θεου ἀπείληφα ἐν Όνη-‏ 

, ~ > 9 9 , 9 , 
Tike, τῷ $T ayary ἀδιηγήτα, 

~ , 4 a » 
ὑμῶν δὲ $TICXÓTQ' ον εὖχομαι 
a ܝܢܗ 3 ܢ‎ e ^. , 
xara Ἀριστον ήσουν υμᾶς a- 
ܗ‎ N ^ [2 
yo ra», καὶ πάντας ὑμᾶς ἐν ὁ- 
, 9 ~ 65 , 
µοιώματι αυτου είναι. EvXoys- 

N ` ܢ‎ e η 

τος γαρ ὁ Θεος, 0 χαρισαμενος 
~ 7 "n ^v 
ὑμῶν σοιούτοις οὖσι τοιοῦτον ἐπί- 


σκοπΟν κεκτῆσθαι ἐν Χριστῷ. 

Β΄. Περὶ δὲ τοῦ συνδούλου ἡμῶν Bip- 
pov, τοῦ kata Θεὸν διακόνου ὑμῶν, καὶ 
ἐν πᾶσιν εὐλοηημένου, εὔχομαι παρα- 
petvat avrov ἅμωμον, εἰς τιμὴν τῆς ἔκκλη- 
σίας, καὶ τοῦ δπισκόπου ὑμῶν τοῦ µακα- 


SHORTER. 


/ » ܪ ܢ 
TO συγγενικον εργον σελείως‏ 
ܢ ܝ / 9 
απηρτισατε᾽ ἀκούσαντες γαρ‏ 

[4 # A / e 4 ܝ‎ 
δεδεμιένον ἀπὸ Συρίας ὑπερ του 

^ 9 ^ \ 9 ) a 
κοινοῦ ὀνόμιατος χαὶ Ελαίδος, EA- 

’ ^s ^ e ^ , 
πίζοντα τῇ προσευχή υμῶν 68 

ε ’ ^"‏ 9 ܝܟ 
τυχεῖν εν Ῥωμῃ 3ηριομαχῆσαι,‏ 
^ 9 , ~ 
ίνα διὰ FOU µαρτυριου έπιτυχευ‏ 
ea‏ ܕܗ ρα 4 κά‏ 
δυνηθὸ µιαθητης ives τοῦ ὑτὲρ‏ 
ἡμῶν ἑαυτὸν ἀνενεγκόντος Ow προσ-‏ 

a , ܬ‎ Kk x 

gopay καὶ θυσίαν. ° ;ܟܐܝܐ‎ οὖν τὴν πο- 
’ e ܝܗ‎ 9 » 7 ~ 
λυπληρίαν ܐܬܐ‎ εν ονόματι Θεου 

, J, ܕ‎ 9 , ~ 9 
απειληθα εν Ovgoing, τῷ εν 
9 9 / e ~ 3 
ἀγάπῃη ἁδιηγήτω, υμων δὲ ev 

’ € 4 
σαρκὶ ἐπισκοπῳ᾽ ον ευχομαι χα- 

A 3 ~ ܢ‎ e ^v 9 
τα Ίπσουν Χριστον υμᾶς ἆγα- 

~ 8 e ^v ܗ‎ 
ܐܐ ,)ܵܐ‎ πάντας ὑμᾶς αυτῷ 
94 ο 4 κ. ܢ‎ 
sy οµοιότητι sivas. Ἠυλογητος 

e e me ,‏ ܢ 
γὰρ 0 χαρισᾶμενος ὑμῖν ἀξιίοις‏ 
A‏ 4 9 ܗ κά‏ 
ουσι TOIOUTOY $410 X07TOV κεκτησθαι.‏ 

Β΄. Περὶ δὲ τοῦ συνδούλου µου Boup- 
pov, Tov κατὰ Θεὸν διακόνου ὑμῶν ἐν 
πᾶσι εὐλογημένου, εὔχομαι παραμεῖναι 


® ἃ 3 8 « ^^ 8 ܕ‎ 8 ΄ 
αυτον εις TiJAgyv υμων και Τον επισκοχου. 


C 





Col.i.7. iv.7. 


18 


TO THE EPHESIANS. 


|p oso‏ ܐܚܝܢܟܘܢ Wo.‏ ܫܿ̇ܡܠܝܬܘܢܿ. ܟܕ ܫܡܲܥܬܘܢ pol,‏ ܐܢܐ ܡܢ 
prow‏ ܥܠ ]25 Ίο.‏ ܘܣܒܪܐ ܘܓܘܐ. ܘܠܣܿܒܪ ܢܐ ܒܨ̈ܠܝܘܬܟܘܢ ܕܐܬܐܦܠ 
ܡܢ ܚ̈ܝܘܬܐ ܒܪܗܘܝ̈ܐܼ. ܕܒܝܕ ܗܕܐ ܕܡܠܫܬܘܐ ܐܢܐ Ds | 2] s‏ 
leot:‏ ܬܠܡܝܕܐ ܕܐܠܝܗܐ. ܐܬܚܦܐܛܬܘܢ ܕܬܐ̈ܬܘܢ ܘܬܚܙܕܘܢܢܚ. ܡܛܠ ܕܝܢ 
5 ܕܠܝܣܓܐܘܬܒܘܢ ܒܒ micard‏ ܕܠܗܐ: ܒܐܢܣܝܡܘܣ oo‏ ܕܐܝܬܘܗܝ 
ܐܒܝ ܦܩ ܘܒܐ ܕܚܠܚܟܘܢ Leow‏ ܝܠܐ lo? on :SNS olco‏ ]11 
ܒܝܫܝܘܥ ܡܠܫܝܚܐ ܡܐܢ ܕܬܚܒܘܢܝܗܝ܆ ܘܟܠܟܘܢ ܬܗܘܘܢ ܒܕܡܘܬܗ. 
RA‏ ܗܘܓܝܪ ܗܘ ܕܝܗܼܒ ܠܟܘܢ ho yal‏ ܐܦܝܣܩܘܦܐ yal‏ ܕܬܘܚܢ ܐܢܬܘܢ . 





SHORTER. 

Dei, cognatum opus integre 
perfecistis. Audientes enim 
ligatum a Syria pro communi 
nomine et spe, sperantem ora- 
tione vestra potiri in Roma 
cum bestiis pugnare, ut potiri 
possim discipulus esse, videre 
festinastis.  Plurimam enim 
multitudinem vestram in no- 
mine Dei suscepi in Onesimo, 
qui in charitate inenarrabilis 
est, vester autem in carne Epi- 
scopus: quem oro secundum 
Jesum Christum vos diligere, 
et omnes vos ipsi in similitu- 
dine esse. Benedictus enim 
qui tribuit vobis dignis exis- 
tentibus talem Episcopum pos- 
sidere. 


II. De conservo autem meo Bor- 
ro, secundum Deum diacono vestro 
in omnibus benedicto; oro permanere 


ipsum in honorem vestri et Episcopi. 


LONGER. 
congenuinum opus perfecte 
consummate. Audientes enim 
me vinctum de Syria pro Christo, 
spe communi,confidentem ora- 
tionibus vestris, ut merear Ro- 
mz cum bestiis dimicare: ut 
per martyrium possim discipulus 
ejus ESSE, qui pro nobis seipsum obtulit 
Deo hostiam, et oblationem in odorem 
bone suavita& — Quoniam ergo 
suscepi multitudinem vestram 
in nomine Dei in Onesimo, di- 
lecto preceptore nostro, VeStTO autem 
Episcopo: obsecro eum secun- 
dum Jesum Christum diligere 
vos; et vos omnes iN concordia ejus 
in ipso esse. Benedictus enim 
Deus, qui vobis talibus talem 


Episcopum donavit habere in 
Christo. 

II. Pro conservo autem nostro 
Burro, secundum Deum diacono ves- 
tro,et in omnibus benedicto; deprecor 
permanere eum immaculatum in hono- 
re Ecclesi et beatissimi Episcopi vestri. 


Eph. v. 2. 








THE EPISTLE OF ST. IGNATIUS 


19 


, ,9 Ν ο 9 ’ 9 9 ܛ " ܝܗ‎ € ^v ܠ‎ ” 4, 
AAA επει η αγαπη ουκ $0. LE )ܐ‎ περί υμων, διὰ τοῦτο 72468 


λαβον παρακαλεῖν ὑμᾶς, ὅπως συντρέχητε τῇ ܬܘܐ‎ τοῦ Θεοῦ. 


LONGER. 


ριωτάτου. Kpoxos δὲ, 9 Θεοῦ ἄξιος καὶ 
ὑμῶν», ov ὡς ἐξεμπλάριον τῆς ἀφ᾽ ὑμῶν 
ἀγάπης ἀπελάβομεν, κατὰ πάντα µε ᾱ- 
νέπανσε, καὶ τὴν ἄλυσίν µου οὐκ ἐπυσχύνθη, 
ὡς καὶ αὐτὸν ὁ Πατὴρ Ἰησοῦ Χριστοῦ 
ἀναψύδει, aua Ονησίµῳ, καὶ Βίῤῥῳ, καὶ 
Εὔπλοί, καὶ Φρόντωνι, δὲ ὧν πάντας 
ὑμᾶς κατὰ ἀγάπην εἶδον ὀναίμην ὑμῶν 
διὰ παντὸς, ἐάν περ ἄξιος .ܣ‎ Ἡρέπον 
οὖν ὑμᾶς ἐστι κατὰ πάντα τρόπον δοξά- 
ζειν Ἰησοῦν Χριστὸν τὸν δοξάσαντα 
ὑμᾶς' ἵνα ἐν μιᾷ ὑποταγῇ "Te κατηρ- 
τισµένοι τῷ αὐτῷ vol, καὶ τῇ αὐτῇ γνώ- 
MN, καὶ τὸ αὐτὸ Aéynre πάντες περὶ του 
αὐτοῦ, ἵνα ὑποτασσόμενοι τῷ ἐπισκόπῳ 
καὶ τῷ πρεσβυτερίῳ κατὰ πάντα "re 
ἠγιασμένοι. 

I". Ov διατάσσοµαι ὑμῖν, ὡς ov τι. Et 
yap kai δέδεµαι διὰ τὸ Όνομα αὐτοῦ, oU- 
πω ἀπήρτισμαι ἐν Ἰησοῦ Χριστῷ. Nvv 
γὰρ ἀρχὴν ἔχω τοῦ µαθητεύεσθαι’ καὶ 
προσλαλῶ ὑμῖν, ὡς ὁμοδούλοις ἐμὲ γὰρ 
ἔδθι παρ ὑμῶν ὑπομνησθῆναι πίστει, 
νουθεσίᾳ, ὑπομονῇ, µακροθυμίᾳ. "AAA 
ἐπειδὴ ἡ ἀγάπη οὐκ £@ µε σιω- 
Thy περὶ ὑμῶν, διὰ τούτο απροξ- 
λαβον παρακαλεῖν ὑμᾶς, ὅπως 
συντρέχητε τῇ γνώμη ToU Θεοῦ. 
Καὶ yap Ἰησοὺς Χριστὸς πάντα κατὰ 
γνώµην πράττει ToU Πατρὸς, ὡς αὐτός που 
Aéyer ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε. 
Οὐκοῦν καὶ ἡμᾶς χρὴ Cov κατὰ γνώμην Θεοῦ, 
ἐν Χριστῷ, καὶ ζηλοῦν ὡς Παῦλος μιμηταὶ 
γάρ µου. φησὶ, γίνεσθε, καθὼς κἀγὼ Χριστοῦ. 

A’. Ὃθεν καὶ ὑμῖν πρέπει συντρέ- 
χειν τῇ του ἐπισκόπου γνώµῄ, τοῦ κατὰ 
Θεὸν ποιµαίνοντος ὑμᾶς ὅπερ καὶ ποιεῖτε 
αὐτοὶ, σοφισθέντες ὑπὸ τοῦ πνεύματος. To 
γὰρ ἀξιονόμαστον πρεσβυτέριον, ἄξιον 
ὃν Tov Θεοῦ, οὕτως συνήρµοσται τῷ 
ἐπισκόπῳ, ὡς χορδαὶ κιθάρᾳ, συνδεδεμένοι 


SHORTER. 

Καὶ Κρόκος δὲ, o Θεοῦ ἄξιος καὶ ὑμῶν, 
ܘ‎ 0 L ^ 47 € ^ ܕ‎ ^ 

ὃν ἐξεμπλάριον τῆς ad’ ὑμων αγάπης 
ἀπέλαβον, κατὰ πάντα µε ἀνέπανσεν, 
ε 8 9 * t ܬ‎ 3 ^ ^ 
ὡς καὶ avrov o Πατηρ Incov Ἄριστου 
ἀναψύξαι, apa "Ovgoíue καὶ Βούῤῥῳ, 

ܝ ܗܟ ܕ , ܪ ܝ ܪ 
καὶ Εὔπλῳ, καὶ Φρόντωνι, 0d ὧν πάντας‏ 
ὑμᾶς κατὰ ἀγάπην εἶδον' ὀναίμην ὑμῶν‏ 

9 E ? 
διὰ παντὸς, ἐάνπερ ἄξιος c. Tperov 
9 » AN .ܝ ܝ ܠ‎ , 
οὖν ἐστὶν κατὰ πάντα τρόπον δοξάζειν 
Ἰησοῦν Χριστὸν τὸν δοξάσαντα ὑμας 
ἵνα ܘ‎ uud ὑποταγῇ sre κατηρτισµένοι 
τῷ αὐτῷ vol, καὶ τῇ AUTH γνώµῃ, καὶ τὸ 
αὐτὸ λέγητε πάντες περὶ τοῦ αὐτοῦ, ἵνα 
ἐπιτασσόμενοι τῷ ἐπισκόπῳ καὶ τῷ 
ܟ‎ M ΄ < ε 
πρεσβυτεριῳ κατα πάντα re ηγια- 
σμένοι. 

I". Ov διατάσσοµαι ὑμῖν, ὡς ὤν τις. 
Ei γὰρ καὶ δέδεµαι ἐν τῷ ὀνόματι, ov- 
πω ἀπήρτισμαι ἓν Ἴησου Χριστῷ. Novy 

a » hj Xy ^ 5 8 
yap αρχην ἔχω του μµαθητεύεσθαι και 
προσλαλῶ ὑμῖν ὡς συνδιδασκαλίταις 
µου ἐμὲ γὰρ ἔδει 9» ὑμῶν ὑπαλειφθη- 
ναι πίστει, νουθεσίᾳ, ὑπομονῇ, µακροθν- 


, 


pig. 
µε )ܗ‎ περὶ ὑμῶν, διὰ τοῦτο 


"AAA ܐܐܘ‎ 7 ἀγάτῃ οὐκ ές 


προέλαβον παρακαλεῖν υμᾶς, 
ὅπως συντρέχητε τῇ γνώµη TOU 
Θιου. 


> ܨ‎ ~ ^ ~ a 
ἀδιάκριτον ἡμῶν Cnv, του Πατρος y 
γνώµη, ὡς καὶ οἱ ἐπίσκοποι οἱ κατὰ τὰ 


Καὶ γὰρ Incovs Χριστὸς, τὸ 


πέρατα ὁρισθέντες ἐν Ἰησοῦ Χριστοῦ 
γνώµῃ εἰσίν. 


e ^ Pd ^‏ 5 9 ܐ 
Δ΄. “Obey πρέπει ὑμιν συντρέχειν τῃ‏ 

^ 93 Ld ܫ ܠ ܗ » ܩܝ‎ 
τοῦ ἐπισκύπου γνώμῃ᾽ ὅπερ καὶ ποιεῖτε. 
e^ ܝ‎ 
Τὸ γὰρ ἀξιονόμαστον ὑμῶν πρεσβυτέ- 

΄ ܗ ܐܕ < ^ A‏ 

ριον, τοῦ Θεου ἄξιον, ουτως συνήρµο- 


^ 29 5 e ܠ ܶܘ‎ 6a 
σται τῷ ἐπισκόπῳ, ως χορόαι κιθαρᾳ. 


90 


TO THE BPHESIANS. 


New) ܕܐܫܝܬܘܩ ܡܢܒܘܢ.‎ us ones pg boom Woo d 
. ܒܕܒܚܢܐ ܕܐܠܗܐ‎ fouls, ܩܠܢܟܝܘܢ‎ LE» i£ Lin 


SHORTER. 

Sed et Crocus Deo dignus et vo- 
bis, quem exemplarium ejus que 
a vobis charitatis suscepi, secun- 
dum omnia me quiescere fecit; ut 
et ipsum Pater Jesu Christi refri- 
geret: cum Onesimo, et Borro, et 
Euplo, et Frontone; per quos vos 
omnes secundum charitatem vidi. 
Fruar vobis semper; siquidem dig- 
nus existam.  Decens igitur est se- 
cundum omnem modum glorificare 
Jesum Christum, qui glorificavit 
vos; ut in una subjectione perfecti, 
subjecti Episcopo et Presbyterio, se- 
cundum omnia sitis sanctificati. 

III. Non dispono vobis, ut ex- 
istens aliquis. Si enim et ligor in 
nomine Christi; nequaquam perfec- 
tus sum in Jesu Christo. Nunc 
autem principium habeo addiscendi ; 
et alloquor vos, ut doctores mei. 
Me enim oportuit a vobis suscipi, 
fide, admonitione, sustinentia, lon- 
ganimitate. Sed quia charitas 
non sinit me silere pro vobis; 
propter hoc prseoccupavi ro- 
gare vos, ut concurratis sen- 
tentiz Dei. Etenim Jesus Chris. 
tus, incomparabile nostrum vivere, 
Patris sententia, ut et ipsi secundum 
terre fines determinati Jesu Christi 
sententia sunt. 

IV. Unde decet vos concurrere 
Episcopi sententie : quod et faci- 
tis. Digne nominabile enim ves- 
trum Presbyterium, Deo dignum, 
sic concordatum est Episcopo, ut 


LONGER. 


Crocus vero Deo dignus, quem, 
tanquam exemplar dilectionis vestre 
suscepi, in omnibus me refecit, et 
catenam meam non erubuit Simul 
cum Onesiphoro, et Burro, et Eu- 
plo, et Frontone: quibus refrigeret 

ater Domini nostri Jesu Christi; per 
quem omnes vos in dilectione habui. 
Adquisivi vos in omnibus; si quidem 
dignus fuero. Dignum est enim om- 
nimodis vos glorificare Jesum Chris- 
tum, qui et vos ο ο ut in 
una perfectione perfecti sitis, in eodem 
sensu, et in eadem scientia, ut idip- 
sum dicatis omnes de eo ipso; ut 
subjecti Episcopo et Presbyterio, se- 
cundum omnia sanctificati. 


III. Non precipio vobis, quasi 
aliquid sim. Et siquidem vinctus 
sum pro nomine Jesu Christi; tamen 
necdum consummavi. Nunc enim 
initium habeo eruditionis, et alloquor 
vos tanquam conservos. Me autem 
oportebat a vobis commoneri, fide, 
monitione, patientia, longanimitate. 


Quoniam dilectio non permit- 


tit me tacere de vobis: pro- 
pterea preeveni rogare vos ut 


concurratis dispositioni Dei; 
quia et Jesus Christus omnia secun- 
dum dispositionem Dei Patris agit: 
sicut et ipse in quodam loco dicit; Ego que 
placita sunt ei facio semper. Ergo et nos 
oportet secundum dispositionem Dei vivere 
in Christo, et seemulari secundum quod Pau- 
lus ait; Imitatores mei estote, sicut et ego 
Christi. 

IV. Unde et vos decet Pastorum 
dispositionem — sequi, qui secundum 
Deum vos pascunt: quod et ipsi facitis, 
sapienter a Spiritu Sancto instructi. Illud 
vero digne nominandum et Deo dig- 


! Tim. i. 16. 


1 Cor. i. 10. 


ob, vii. 29. 


Cor. xi. 1. 





THE EPISTLE OF ST. IGNATIUS 


LONGER. 

οὕτω τῇ ὁμονοίᾳ kai συμφώνω ἀγάπῃ, ἧς ἐστὶν 
ἀρχηγὸς καὶ φύλαξ Ἰησοὺς ὁ Χριστός Καὶ οἱ 
κατ᾿ ἄνδρα δὲ χορὸς γένεσθε els, ἵνα σύμφωνοι 
ὄντες ἐν ὁμονοίᾳ, συνάφειαν Θεοῦ λαβόντες, ἐν 
ἑνότητι ܘ‎ Ὑένησθε T6 συµφωνίᾳ, τῷ Ged Πατρὶ, 
καὶ τῷ ἠγακημένφ υἱῷ avrov Ἰησοῦ Χριστῷ τῷ Κυ- 
pip ἡμῶν Ads γὰρ αὐτοῖς, φησὶ, Πάτερ ἅγιε, ἵνα ὡς 
ἐγὼ καὶ σὺ ἔν ἐσμεν, καὶ αὐτοὶ ἐν ἡμῖν ἓν wot. — Xpg- 
σιµον οὖν ἐστὶν ὑμᾶς, ev ἁμώμῳ ἑνότητι συνηµ- 
µένους Θεῶ, μιμητὰς εἶναι Χριστοῦ, οὗ καὶ µέλη ὑπάρ- 
xere. 


E. Ei yap ἐγὼ ἐν μικρῷ χρόνω τοιαύτην 
συνήθειαν ἔσχον πρὸς τὸν ἐπίσκοπον ὑμῶν, οὐκ 
ἀνθρωπίνην οὖσαν, ἀλλὰ πνευματικὴν, πόσω 
μᾶλλον ὑμᾶς µακαρίζω τοὺς ἀνακρεμαμένους αὐτῷ, 
ὡς 1 ἐκκλησία τῷ Κυρίῳ Ἰησοῦ, καὶ ὁ Κύριος τῷ Θεῷ 
καὶ Πατρὶ αὐτοῦ, ἵνα πάντα ἓν ἑνότητι σύµφωνα 
1; Μηδεὶς πλανάσθω' ἐὰν py τις ἐντὸς ᾗ τοῦ Óv- 
σιαστηρίου, ὑστερεῖται τοῦ ἄρτου τοῦ Θεοῦ. "Ex 
yap évos καὶ δευτέρου προσενχὴ τοσαύτην ἰσχὺν 
ἔχει, ὥστε τὸν Χριστὸν ἐν αὐτοῖς ἐστάναι, πόσῳ 
μᾶλλον 4 τε τοῦ ἐπισκόπου καὶ πάσης τῆς ¢ 
κλησίας προσευχὴ σύμµφωνος, ἀνιοῦσα πρὸς Θεὸν, 
πείσει παρασχεθῆναι αὗτοῖις πάντα τὰ ἐν Χριστῶ αἰτή- 
para ; Ὁ οὖν τῶν τοιούτων χωριζόµενος, καὶ p?) συνερ- 
χόµενος ἐν βουλΏ 3υσιῶν, καὶ ἐκκλησίᾳ πρωτοτόκων 
ἀπογεγραμμένων ἐν οὗρανῷ, λύκος ἐστὶν ἐν προβάτου 
dopa, ἥμερον ἐπιδεικνὺς µορφήν. Σπουδάσατε, ἀγα- 
πητοὶ, ὑποταγῆναι τῷ ἐπισκόπῳ, καὶ τοῖς πρεσβυ- 
τόροις, καὶ τοῖς διακόνοις ὁ γὰρ τούτοις ὑποτασσόμε- 
vos, ὑπακούει Χριστῷ τῷ προχειρισαμένῳ αὐτοὺς ὁ δὲ 
ἀπειθῶν αὐτοῖς, ἀπειθει Χριστῷ Ἰησοῦ ὁ δὲ απειθῶν 
τῷ Υἱῷ, οὐκ ὄψεται τὴν ζωὴν, GAN ἡ ὀργὴ τοῦ Θεοῦ 
μένει ἐπ᾽ αὐτόν αὐθάδης γάρ ἐστι καὶ δύσερις, ὑπερή- 
Ὑπερηφά- 
νοις δὲ, φησὶν, o Θεὸς ἀντιτάσσεται, ταπεινοῖς δὲ 
δίδωσι χάριν καὶ, Ὑπερήφανοι παρηνόµουν ἕως σφόδρα’ 
λέγει δὲ καὶ ὁ Κύριος πρὸς τοὺς ἱερεῖς, ὁ ὑμῶν dxobav, 


φανος, à wy πειθαρχῶν τοῖς κρείττοσιν. 


ἐμοῦ ἀκούει καὶ ὁ ἐμοῦ ἀκούων, ἀκούει τοῦ πέµψαντός 
µε Πατρός ὁ ὑμᾶς ἀθετῶν, ἐμὲ ἀθετει ó δὲ éue ἀθετῶν, 
ἀθετεῖ τὸν πέµψαντά µε. 
> ܠ‎ 
s^. Ὅσῳ οὖν βλέπετε σιωπῶντα τὸν ἐπίσκοπον, 


* ܢ‎ a a ܝ‎ 

πλεῖον αὐτὸν ܘ@‎ 86)» 0¢. Πάντα yap ov πέμπει o 
> , > 297 > , o ,* > ܝ ܥ‎ 
οἰκοδεσπότης εἰς ἰδίαν οἰκονομία», ούτως avTov δει 


21 


SHORTER. 
Aid τοῦτο ἐν τῇ ὀμονοίᾳ ὑμῶν 

8 ΄ » ΄ 3 ܠܗ‎ 
και ܐܘ ܝܙܐ‎ ayarn 1706 
Χριστὸς ἄδεται. Καὶ οἱ ܐܘܬ‎ 
ܕ .ܝ‎ * , σ 
ἄνδρα δὲ χορὸς yiveobe, ἵνα 

» « 
σύμφωνοι Όντες €v ὀμογοίᾳ, 

^ [ο] P d » ¢ ο 
χρώμα eov λαβόντες, ev evo- 
τητι ᾷδητε ἐν φωνῇ pig διὰ 
Ἰησοῦ Χριστοῦ τῷ Πατρὶ, ἵνα 
ὑμῶν καὶ ἀκούσῃ, καὶ ἔπιγι- 
νώσκων δὲ ὧν ev πράσσετε, 

΄ ܝ‎ ^ e ^ 0 ^ 
µελη οντας του νιου avTov. 
Χρήσιμον οὖν ἐστὶν ὑμᾶς ἐν 
duco ἑνότητι εἶναι, ἵνα καὶ 
Θεοῦ πάντοτε µετέχητε. 

80 Et γὰρ ἐγὼ ἓν μικρῷ 
χρόνῳ τοιαύτην συνήθειαν 
ἔσχον πρὸς τὸν ἐπίσκοπον 
e ^ P 3 , 9 
ὕμων, οὐκ ανθρωπίνην οὖσαν 
3 a M ΄ ^ 
αλλα πνευµατικην, ποσῳ µαλ- 
Aov μας µακαρίζω, τοὺς ἐγ- 
κεκραµένους οὕτως, ὡς ἡ ἐκ- 

^ 95 ̈ܝ‎ ^ νε € 

κλησία Ίησου Χριστῳ, kat ws 0 
"I ^ X a ^ II νο 

ήσους Ἄριστος τῷ Πατρι,ίνα 

, ܦ‎ € ^7 ΄ 9 
πάντα ἐν ἐνότητι σύµφωνα ῃ; 
Meis πλανάσθω' ἐὰν py τις 
7 ἐντὸς Tov θυσιαστηρίου, 
ὑστερεῖται Tov ἄρτον τοῦ @eov. 
Et γὰρ ἑνος καὶ δευτέρου προσ- 
ευχὴ τοσάντην ἰσχὺν ἔχει, 

΄ ^ ܗ‎ ^5 9 
woow µαλλον 7) TE TOU ἐπισκο- 
που kai πάσης τῆς ἐκκλησίας; 
Ὁ οὖν μὴ ἐρχόμενος ἐπὶ τὸ 

3 8 ^ nà U ^ 
avro, ovTog On υπερηφανει, 
καὶ έαντον διέκρινεν' γέγραπ- 
ται γὰρ, ὑπερηφάνοις ὁ Θεὸς 
ἀντιτάσσεται. Σπουδάσωμεν 

> a 3 , ^ 
οὖν µη ἀντιτάσσεσθαι To επι- 

΄ ܗ‎ ^ t 
σκόπῳ, (να ὠµην Θεου υπο- 
τασσόµενοι. 

s/. Kai ὅσον βλέπει τις σι- 
γὠντα ἐπίσκοπον, πλειόνως 
αὐτὸν φοβείσθω. Πάντα γὰρ 
Ov πέµπει ¢ οἰκοδεσπότης εἰς 
ἰδίαν οἰκονομίαν, οὕτως det 


22 


SHORTER. 


chorde cithare. Propter 
hoc in consensu vestro et 
consona charitate Jesus 
Christus canitur. Sed et 
singuli chorus facti estis: 
ut consoni existentes in con- 
sensu, melos Dei accipientes 
in unitate, cantetis in voce 
una per Jesum Christum 


TO THE EPHESIANS. 


LONGER. 


num Presbyterium ita coaptatum sit Episcopo, 
quomodo chordze in cithara colligate. Ita et 
ipi in concordia et consona dilectione, cujus 
dux et custos est Jesus Christus. Et qui sunt 
sigillatim, omnes unus chorus fiant: ut conso- 
nantes facti in unanimitate, conjunctionem Dei 
in similitudinem morum recipientes, in unitate 
unum effecti consensu, Deo Patri et dilectissimo 
filio ejus Jesu Christo Domino nostro, secundum 


jb. xvii. 11. quod ipse Patrem rogans dicit: Da illis, Pater sancte, Patri; ut et vos audiat, et 
2l. ut sicut ego et tu unum sumus, ita et hi in nobis unum cognoscat per quem bonum 
sint. Utile est enim Vos sine macula in uni- e remini, membra existen- 
tate conjunctos Deo, imitatores esse Christi; cujus Filii ipsi eas 
αν... tes Filii ipsius. Utile igitur 
0 ` - NE" est vos in immaculata uni- 
V. Si enim ego in parvo tempore talem 
: 2 d : tate esse; ut et Deo semper 
consuetudinem habui circa Episcopum ves- articipetis 
trum, que non humana sed spiritalis fuit ; P V E eiii CRT 
quanto magis vos beatifico, qui pendetis ad : 09 - 
: tempore talem consuetudi- 
eum, quomodo Ecclesia ad Dominum Jesum, tenui ad Epi 
et ipse Dominus ad Dominum suum et Patrem: ut Ben scum ܡ‎ 
omnia in unitate sibiconsonantia sint? Nemo Vestrum, non humanam ex- 
oberret. Si quis non fuerit intra altare, frau- — !Stentem sed spiritualem : 
dabitur pane Dei. Si enim unius aut duorum quanto magis vos beatifico, 
datt. xvii, oratio tantam habet virtutem, ut Christus in eis Conjunctos sic ut Ecclesia 
ܝ‎ consistat: quanto magis immaculati sacerdotis, et Jesu Christo, et ut Jesus 
sancti populi supplicatio, consonanter adscendens ad Christus Patri; ut omnia in 
Deum, persuadet preestare eis omnes petitiones in unitate consona sint? Nul- 
Christo? Qui ergo a talibus separatur, et non Jus erret; si quis non sit 
.ܐ݀ܬܐ‎ xii. 23. convenerit in congregationem sacrificiorum, Eccle- intra altare, privatur pane 
siam primogenitorum descriptorum in colo; lupus est Το. Si enim unius et al- 
in grege ovium, mansuetam demonstrans figuram. terius oratio tantam vim ha- 
Festinate ergo, dilectissimi, subditi ewe Episcopo, bet: quanto magis illa que 
et Presbyteris, et Diaconis. Qui enim istis subditus Episcopi et omnis Ecclesite ? 
fuerit, Christo obedit qui eis hoc concessit. Qui vero ܗ‎ tini 
eis Ma e J n Christo non consentit. Qui ο ο 
lob. Τὰ, 36. autem Filio non consenserit, non videbit vitam; sed J pe P 


condemnavit. Scriptum est Prov. iii. 34. 


ira Dei manebit super eum. Hujusmodi ergo teme- 
Ji ܗ‎ enim: Superbis Deus resis- Jac. iv. 6. 


rarius est, horribilis et superbus, qui non est subdi- 


tit. Festinemus igitur non 55 
resistere Episcopo; ut simus 
Deo subjecti. 

VI. Etquantum videt quis 
tacentem Episcopum, plus 
ipsum timeat. Omnem enim 
quem mittit Dominus domus 
in propriam dispensationem, 
sic oportet nos ipsum reci- 
pere, ut ipsum mittentem. 


.Prt.v.5.& tus potioribus. Superbis enim, inquit, Deus re- 


sistit; humilibus autem dat gratiam. Et ite- 
rum, Superbi iuique gesserunt usque valde. Dicit 
etiam Dominus sacerdotibus; Qui enim vos audierit, 
me audit; et qui me audierit, audiet illum qui me 
misit: et qui vos spernit, me spernit; qui autem me 
spernit, spernit eum qui me misit. 

VI. Quando ergo videtis tacere Episcopum, plus 
eum timete. Omnem itaque quem mittit pa- 
terfamilias pro sua dispensatione, sic nos opor- 
tet suscipere, quemadmodum ipsum qui mittit. 


Jac. iv. 6. 


Psalm 118, 
3l. 


Loc. x. 16. 





THE EPISTLE OF ST. IGNATIUS 


23 


e / e ~‏ ܢܗ ¢ 9 ’ , / ܕ 4 ܠ .ܚ 
Oray γαρ μηδεμία επιθυμία ένειρισται εν υμίν, η δυναμιένη υμας‏ 


Περίψημα ὑμῶν xai ἁγνί- 


[βασανίσαι, apa. κατὰ Osoy ζησε. 


ζωμαι ὑμῶν Ἐφεσίων Εκκλησίας τῆς διαβοήτου τοῖς αἰῶσιν. 





LONGER. ! 


ἡμᾶς δέχεσθαι, ὡς αὐτὸν τὸν πέµψαντα. , Τον 
οὖν ἐπίσκοπον, δῆλον $ ὅτι ὡς ܘܐ ܐܗ‎ TOV Κύριον 
δεῖ προσβλέτειν, τῷ Κυρίῳ παρεστῶτα ὁρατικὸν δὲ 
ἄνδρα, καὶ Ev τοῖς ἔργοις, βασιλεῦσι δεῖ παρεστάναι, 
καὶ μὴ παρεστάναι ἀνθρώποις | νωθροῖς. Αὐτὸς μέντοι 
Ὀνήσιμος ܳܐ‎ ὑπερεπαινεῖ ὑμῶν τὴν ἐν Θεῷ εὐταξίαν, 
ort πάντες κατὰ ἀλήθειαν. Ure kai ort ἐν ὑμεν 
οὐδεμία αἴἵρεσις κατοικεί GAN οὐδὲ ἀκούετέ τινος, 
ᾖ μόνου Ἰησοῦ Χριστοῦ. τοῦ ἀληθινοῦ ποιμένος καὶ 
διδασκάλου’ καὶ ἐστὲ, ὡς Παῦλος ὑμῖν ὄγραφεν, € €v σῶ- 
μα, καὶ ἓν πνεῦμα, διὰ τὸ καὶ ἐν rii ἐλπίδι κεκλήσθαι 
τῆς πίστεως. ἐπείπερ καὶ els Κύριος. μία πίστες, ἓν 
βάπτισμα, els eds καὶ πατὴρ πάντων, ܘ‎ ἐπὶ πάντων, 
καὶ διὰ πάντων, καὶ ἐν πᾶσιν. Ὑμεῖς μὲν οὖν ἐστὲ τοι- 
οὔτοι, ὑπὸ τοιῶνδε παιδευτῶν στοιχειωθέντες, Παύλου 
τοῦ Χριστοφόρον, καὶ Τιµοθέου τοῦ πιστοτάτου. 


20 Τινὲς δὲ φαυλότατοι εἰώθασι δόλφ πονηρῷ 
τὸ ὄνομα περιφέρειν, ἄλλα τινὰ πράσσοντες ava- 
ξια θεοῦ, καὶ φρονοῦντες évavría τῆς τοῦ Χριστοῦ ὃι- 
δασκαλίας. ܕܚ‎ ὀλέθρφ ἑαυτῶν καὶ τῶν πειθοµέναν av- 
τοῖς οὓς det ὑμᾶς, ὡς θηρία, €KKALVELV" δίκαιος γὰρ 
ἐκκλίνας, σώζεται εἰς Τὸν αἰῶνα' πρόχειρος δὲ γίνεται 
καὶ ἐπίχαρτος ἀσεβῶν ἀπώλεια' εἶσὶ γὰρ κύνες éveot, 
οὗ δυνάµενοι ὑλακτεῖν, λυσσῶντες, λαθροδῆκτοι, ots 
φυλάσσεσθαι ܝܚ‎ ἀνίατα γὰρ νοσοῦσιν. erpos 
δὲ ἡμῶν e ἐστὶν ὁ μόνος ἀληθινὸς θεος, ο ἀγέννητος καὶ 
ἀπρόσιτος, é τῶν ὅλων κύριος. τοῦ δὲ μονογενοῦς πατὴρ 
καὶ γεννήτωρ' ἔχομεν ἑατρὸν καὶ τὸν Κύριον ἡ ἡμῶν Θεὸν 
Ἰησοῦν τὸν Χριστόν) τὸν πρὸ αἰώνων ܘܙ‎ Μονογενῃ καὶ 
λόγον, ὕστερον δὲ καὶ ἄνθρωπον ἐ εκ Μαρίας τῆς παρ- 
Ücvov' ὁ λόγος γὰρ σὰρξ ἐγένετο ὁ ἀσώματος ἐν σώματι, 
ܘ‎ ἀπαθῆς ἐν παθητῷ σώματι, à ἀθάνατος ἐν Svrra 
σώματι, ἡ ζωὴ ἐν φθορᾷ, ὅπως Savárov καὶ φθορᾶς ܙ ̄ܘ‎ 
θερώσῃ καὶ ἰατρεύσῃ τὰς ψυχὰς ἡμῶν, καὶ ἰάσηται αὐτὰς 
νοσηλευθεΐσας ἐν ἀσεβείᾳ, καὶ πονηραῖς ἐπιθυμίαις. 


Η΄. My οὖν τις ὑμᾶς ἐξαπατάτω, ὥσπερ 
οὐδὲ ἐξαπατᾶσθε' ὅλοι γὰρ ἐστὲ Θεοῦ. "“Oray 
γὰρ µηδεµία επιθυμία ἓν ὑμῖν ὑτάρχει, 
δυναμένη ὑμᾶς ῥυπάναι, καὶ βάσανον ܘ‎ 

» ܢ ܠ‎ " 
YHYEW, αρα κατα Θεον ζητε, καὶ ἐστὲ 
/ ^s 
Χριστοῦ. Περιψημα δὲ ὑμῶν, καὶ τῆς ἀγνο- 
* 3 / , , ^. 
rary, ἘΕφεσίων ἔκκλησίας τῆς Oim- 
(οήτου αἰώσι», 


καὶ Ἀπολυύμνήτου TOi 6 


SHORTER. 

ἡμᾶς αὐτὸν δέχεσθαι, ὡς av- 
τὸν τὸν πέµψαντα. Tov οὖν 
ἐπίσκοπον δήλον OTi ὡς QU- 
τὸν τὸν Κύριον δει προσβλέ- 
πει Αὐτὸς μὲν οὖν Ὀνήσι- 
pog ὑπερεπαινεῖι ὑμῶν τὴν ἐν 
Θεῷ εὐταξίαν, ὅτι πάντες κα- 
τὰ ἀλήθειαν ζῆτε, καὶ οτι ἐν 
ὑμιν οὐδεμία αἴρεσις κατοικεί 
ἀλλ᾽ οὐδὲ ἀκούετέ τινος πλέον 
ἥπερ Ἰησοῦ Χριστοῦ λαλοῦν- 
τος ἐν ἀληθείᾳ. 

Ζ΄. Εἰώθασι yap tives δόλῳ 
πονηρῷ τὸ ὄνομα περιφέρειν, 
ἀλλά τινα πράσσοντες ἀνάξια 
Θεοῦ, οὓς δεῖ ὑμᾶς ὡς θηρία 
ἐκκλίνειν εἰσὶν «γὰρ κύνες 
λνσσῶντες, λαθροδήκται, οὓς 
δεῖ ὑμᾶς φυλάσσεσθαι ὄντας 
δυσθεραπεύτους. Els ἰατρός 
ἐστιν, σαρκικός τε καὶ πνευ- 
µατικὸς, γεννητὸς καὶ ἁγέννη- 
τος, ἐν σαρκὶ γένοµενος Θεὸς, 
ἐν ἀθανάτῳ ζωὴ ἀληθινη, καὶ 
ἐκ Μαρίας καὶ ἐκ Θεου, πρῶ- 
τον παθητὸς καὶ τότε ἀπαθής. 

Η΄. My οὖν τις ὑμᾶς ἐξα- 
πατάτω, ὥσπερ οὐδὲ ἐξα- 
πατᾶσθε, ὅλοι ὄντες Θεοῦ. 
Ὅταν γὰρ µηδεμία ἔρις 
9 ’ , e f^ e 
ο... Gy Up, 2 àv- 
ܚ ܡܗ‎ 007 
ὥρα κατὰ Osov Care. 
Περίψηωα ὑμῶν καὶ 
ἁγνίζωμαι ὑμῶν Ἔφε- 
σίῶν ἐχχλησίας τῆς δια- 
Bonrov 


. ܝ 
.ܐܬܘܗ φοις‏ 


24 
ܡܐ 


ܓܝܪ Pe‏ ܢܨܝܒܐ ܒܟܘܢ ܚܕܐ ܡܢ ]3 


TO THE EPHESIANS. 


2m eo :]‏ ܡܫܟܚܐ ܡܫܢܩܐ 


ܠܒܘܢ ܗܐ e lE‏ ܐܢܬܘܢ. (ea bl νὰ‏ ܘܡܬܟܫܒܦ 
ܐܢܐ ܥܠ ead}‏ ܐܦ̈ܣܝܐ Le‏ ܕܡܫܟܠܗܐ ܒܟܠܗܘܢ ܠ̈ܠܡܐ. 


SHORTER. 


Episcopum igitur manifes- 
tum quoniam ut ipsum Do- 
minum oportet respicere. 
Ipse igitur quidem Onesi- 
mus superlaudat vestram 
divinam ordinationem: quo- 
niam omnes secundum ve- 
ritatem vivitis, et quoniam 
in vobis neque una heresis 
habitat; sed neque auditis 
aliquem amplius quam Je- 
sum Christum loquentem 
in veritate. 


VII. Consueverunt enim 
quidam dolo malo nomen 
cireumferre, sed quedam 
operantes indigna Deo: quos 
oportet vos ut bestias decli- 
nare. Sunt enim canes ra- 
bidi, latenter mordentes: 
quos oportet vos observare, 
existentes difficile curabiles. 
Unus medicus est, carnalis 
et spiritualis, genitus et in- 
genitus,in carne factus Deus, 
in immortali vita vera, et 
ex Maria et ex Deo, primo 
passibilis et tunc impassi- 
bilis, Dominus Christus no- 
ster. 


VIII. Non igitur quis 
vos seducat; quemadmo- 
dum neque seducemini, to- 


ti existentes Dei. Quum 
enim neque una lis com- 
plexa est in vobis, 
potens vos torquere; 
tunc secundum Deum 


' vivitis. Peripsima ves- 


tri et castificer a ves- 

tra Ephesiorum Eccle- 

sia, famosa in szeculis. 
E 


LONGER. 


Ergo Episcopum manifeste sicut ipsum 
Dominum oportet contemplari, Domino assis- 
tentem. — Prospectorem enim *verum, et acutum 
in operibus suis, regibus oportet assistere, et non 
assistere hominibus inflrmis. Ipse autem Onesi- 
mus laudat vestram in Deo bonam dispensa- 
tionem: quia omnes secundum veritatem vi- 
vitis; et quia nulla heresis inter vos habitat. 
Sed nec obeditis alicui, nisi soli Jesu Christo 
vero pastori et doctori: et estis, quemadmodum Pau- 
lus vobis scripsit, unum corpus, et unus spiritus; quo- 
niam in una spe fidei conclusi estis. Unus enim Do- 
minus, una fides, unum baptisma, unus Deus et Pater 
omnium, qui super omnes, et per omnes, et in omni- 
bus. Vos ergo estote tales, qui a tali eruditi estis ; 
hoc est, a Paulo Christifero, et Timotheo fidelissimo. 


VII. Quidam autem fallaces consueverunt 
dolo maligno nomen Christi circumportare; 
sed aliquanta indigna Deo agentes, et contraria 
doctrine Christi sapientes, ad interitum suum sibimet- 
ipsis consentiunt: quos"*oportet vos tanquam 
bestias declinare. Justus, inquit, declinans evadet 
in seternum: extraneus etenim atque alienus erit ab 
impiorum perditione. Sunt igitur canes muti, non 
valentes latrare, rabidi ώμο ὴ quos observare 
oportet, insanabilem languorem habentes. Medi- 
cus autem noster est solus verus Deus, ingenitus 
et invisibilis, Dominus omnium, Unigeniti vero pater 
et genitor. Habemus autem medicum etiam Domi- 
num nostrum Jesum Christum, ante secula Filium 
unigenitum, et in principio Verbum, postea vero et 
hominem ex Maria Virgine: Verbum enim, inquit, 
caro factum est. Incorporalis in corpore, impassi- 
bilis in corpore passibili immortalis in corpore mor- 
tali, vita in corruptione; ut de morte et corruptione 
liberet et curet animas nostras, et sanet eas infusas 
morbo impietatis et iniquis desideriis. 


VIII. Nullus ergo vestrum seducatur: quod 
et de vobis confido: unum etenim omnes estis. 
Quando enim nihil in vobis fuerit, 
quod vos potuerit coinquinare, et tor- 
mentum superinducere ; secundum 
Deum vivitis: et erit Christi subjectio 
vestra, et Ecclesi:e Ephesiorum que 
eSt auziliatrix et multum laudabilis. 


Prov.xxii.29. 


* virum. 


Ephea. iv. 4, 
5, 6. 


Prov. x. 25. 
ὃς xi. 3. 


Esai. lvi. 10. 


Job. i. 14. 





95 THE EPISTLE OF ST. IGNATIUS 


Οἱ σαρχικοὶ [ydp | và xveumarixnea πράσσειν οὐ δύνανται, οὐδὲ οἱ TVEU- 
e γαρ pex e , 


^w , 7 9 4:‏ ܠ , ὃς ο‏ ܐܘ ,^ ܠ ܠ 
αστικοί σα σαρβχιχκα ὠσπερ ουοε 4 BIOTIC τα Της απιστίιας, 0U0€‏ 





a Ν M ܠ‎ / , 
A 0$ καὶ xara σάρχα πρασσετε, 


4 ܠ‎ ~ 4 
5 ἀπιστία τα τῆς πίστιως. 


ο 3 3 , ^v ܝ ܢ‎ 
ταῦτα πνευματικά εστιν ἐν Ίησου γὰρ Χριστῷ πάντα αράσσετε, 


5 ἠτοιμασμένοι εἰς οἰκοδομῆν Θεοῦ Πατρος, ἀναφερόμενοι sig τὰ ὕψη 
διὰ τῆς μηγχανῆς Ἰησοῦ Χριστοῦ, ὃς tori σταυρὸς, σχοµίω χρω. 
µενοι τῷ Πνεύματι τῷ Avia 9 δὲ αίστι ὑμῶν ἀναγωγεὺς 


LONGER. 
ἐκβόλλετε, Ο; σαρκικοὶ σὰ πνευμασικὰ 
πράττει οὐ δύνανται, ovs οἱ πγευµιατι- 
χοὶ τὰ σαρκικα᾿ ὥστε οὐδὲ ἡ πίστις τὰ 
σης ἀπιστίας, οὐδὲ ἡ ἀπιστία τὰ τῆς 
πίστεως: 
µατος, οὐδὲν σαρκικὸν, ἀλλὰ πνευματικὰ qu- 


σα αράσσεσε' £y Xeiwro Ἰησοῦ τελειοῦ- 
abe, ὃς ἐστι σωτὴρ πάντων ἀνθρώπων, µάλιστα πιστῶν. 
θ’. Ἔγνων δέ τινας παροδεύσαντας δὲ ὑμῶν, 
ἔχοντας, κακὴν διδαχὴν ἀλλοκότου καὶ πονηροῦ πνεύ- 
µατος ots οὐκ ἐδώκατε πάροδον σπείρα: τὰ ζιζάνια, 
βύσαντες τὰ wra, εἰς τὸ μὴ παραδέξασθαι τὴν 
UT αὐτῶν καταγγελλοµένην πλάνην, πεπεισμένοι τὸ 
λαοπλάνον πνεῦμα, οὐ τὰ Χριστοῦ, ἀλλὰ τὰ ἴδια λα- 
Aetv' Ψψευδολόγον γάρ ἐστι τὸ δὲ Άγιον Πνεῦμα, ov Τὰ 
ἴδια, ἀλλὰ τὰ τοῦ Χριστοῦ, καὶ οὐκ ἀφ ἑαυτοῦ, ἀλλὰ 
ἀπὸ τοῦ Κυρίου ὡς καὶ ὁ Κύριος τὰ παρὰ τοῦ Πατρὸς 
ἡμιν κατήγγελλεν ὁ λόγος γὰρ, roiv, ὃν ἀκούετε, οὐκ 
ἔστιν ἐμὸς, ἀλλὰ τοῦ πέµψαντός µε Πατρός καὶ περὶ 
τοῦ Πνεύματος τοῦ Αγίου OU λαλήσει, φησὶν, ad’ éav- 
τοῦ, ἀλλ’ ὅσα dv ἀκούσῃ wap’ ἐμοῦ. Καὶ περὶ ἑαυτοῦ 
φησὶ πρὸς Tov Πατέρα ᾿Ἐγώ σε, φησὶν, ἐδόξασα ἐπὶ τῆς 
γῆς τὸ ἔργον $ ἔδωκάς pot, ἐτελείωσα" ἐφανέρωσά σου 
τὸ ὄνομα τοῖς ἀνθρώποις. Καὶ περὶ τοῦ Αγίου Πνέυματος 
"Exetvos ἐμὲ δοξάσει, Ori ἐκ τοῦ ἐμοῦ λαμβάνει. To δὲ 
πλάνον πνεῦμα, ἑαυτὸ κηρύττει, Τὰ ἴδια λαλει, avrápe- 
σκον yap ἐστιν ἑαντὸ δοξάζει, τύφου γάρ ἐστι μεστὸν' 
ψευδολόγον ὑπάρχει, ἁπατηλὸν, 9ωπευτικὸν, κολακευ- 
τικὸν, ὕπουλον, ῥαψωδὸν, φλύαρον, ἀσύμφωνον, duerpo- 
erés, γλίσχρον, ψΨοφοδεός᾽ οὗ τῆς ἐνεργείας ῥύσεται 
ὑμᾶς Ἰησοὺς Χριστὸς, 6 Δεμελιώσας ὑμᾶς ἐπὶ τὴν 
mérpav, ὡς λίθους ἐκλεκτοὺς. «εὐαρμολογουμένους 
εἰς οἰποδομὴν Ssiay Πατρὸς; ἀναφερομέ- 


νους εἰς τὰ ύψη διὰ Χριστου τοῦ ὑπὲρ ἡ ἡμῶν 
σταυρωθέντος, σχοίνφ χβωμένους τῷ Αγίῳ 
Πνεύματι πίστει δὲ ἀναγομένους, καὶ 


"Yueis δὲ, πλήρεις ὄντες τοῦ Ἁγίου Πνεύ- 


SHORTER. 

ܠ ܬ e‏ 

Oi; capxixoi τὰ xvev- 
N / 9 ܝ‎ 
:ܐܨ‎ T0000 64Y 0U δυ- 
9 ܠܠ‎ 

νανται, οὐδὲ οἱ ܐ‎ 
VA i. ܗ‎ 
σ/ιχοι τα σαρχικα WORE 
2 ܢܛ‎ e 4 N ^w 
ουδ ἡ πίστις τὰ τῆς 

, ܢܛ 9 4 3 

ἀπιστίας, οὐδὲ ἂσι- 
ܠ ܝ‎ ~ Ld 

στια τα 79? τιστεως. 

a N A ܠ‎ / 

A δὲ καὶ κατὰ σάρκα 
’ ܢܝ‎ 

qpaccéTt, TAUTA TVyEU- 

, , - ܕ / 

µατικα sori’ ἐν 1g- 

^e ` ^ ܢ‎ 
σου γαρ Ἀριστω πᾶντα 

ܟ 
σετέ.‏ 7000 

Θ΄. Ἔνγνων δὲ παροδεύσαν- 
τάς τινας ἐκεῖθεν, ἔχοντας 
κακὴν διδαχήν οὓς οὐκ εἰά- 
care σπείραι eis tas, βύσαν- 
τες τὰ WTA, εἰς τὸ μὴ παρα- 
δέξασθαι τὰ σπειρόµενα vm 
αὐτῶν, ὡς ὄντες λίθοι ναοῦ 


Πατρὸς, ἠτοίμιασμεένοι εἰς 
oixodouny Θεου Πατρὸς, 
9 7 , N a 

ava spopusyoi εἰς τὰ ὑψη 
διὰ τῆς pony eme 00.07 
Χριστοῦ, ὃς ἔστι σταυ- 
205, σχοινίῳ χβώμωενοι τῷ 
Πνεύματι τῷ Ἁγίῳ' ἡ δὲ 


, e ~ , ܢ‎ 
?7077/§ υµων αναγωγευς 





90 


TO THE EPHESIANS. 


ol‏ ܓܝܪ ܕܐܝܬ̈ܝܝܗܘܢ big?‏ ܕܘܚܢܝܝܬܐ ji (Oj Sm‏ ܡܠܫܟܚܚܢ.̇ 
ᾖ9]‏ ܪ̈ܘܚܢܐܼ B. Lao Jem‏ ܗܝܡ ܢܘܬܐ c]‏ ܕܢܘܒܪ̈ܝܚܝܢ 
ܠܗܝܡܝܢܘܬܐܼ. Zojma flo‏ ܗܝܩܠܥܢ ܘܬܐ ܕܗܝܡܝܢܘܬܐ. [ܝܠܫܝܢ EQ‏ 


£m»‏ 2435( ܐܦ a‏ ܪ̈ܘܚܢܝܬܐ ܢ̈ܝܢ. ܕܒܝܫܘܥ ܡܫܝܚܐܼ 


ܒܠ 


ܡܕܡ ܣܥܪܬܘܢ. waco‏ ܐܢܬܘܢ ܠܒܢܝܢܐ lm.‏ ܐܒܐܼ. eo‏ 
ܐܢܬܘܢ ܠܝܪܘܡܐ ܒܡ̈ܐܟܢܐܼ Somes‏ ܡܠܫܝܚܐܼ Ja, canola];‏ ܘܡܠܬܢܓܨܕܝܢ 
ܒܚܒܼܠܐ ܕܐܝܬܘܗܝ Ἰωοῦ‏ ܕܩܘܕܫܐܼ. ܘܡܕܠܚܢܝܬܟܘܢ σιαλ.]‏ ܗܝܡܢܘܬܟܘܢ. 


SHORTER. 
Carnales — spiritualia 
operari non possunt, 
neque spirituales car- 
nalia: quemadmodum 
neque fides quz infi- 
delitatis, neque infi- 
delitas qua fidelitatis et 
fide. Qus autem et 
secundum carnem ope- 
rata sunt, hzc spiri- 
tualia sunt: in Jesu 
enim Christo omnia 
operata sunt. 


IX. Cognovi autem trans- 
euntes quosdam inde, ha- 
bentes malam doctrinam. 
Quos non dimisistis semi- 
nare in vos; obstruentes au- 
res, ad non recipere semina. 
ta ab ipsis; ut existentes la- 
pides templi Patris, parati 
in zedificatione Dei Pa- 
tris,relatiinexcelsa per 
machinam Jesu Chris- 
ti, quz est crux, fune 
utentes Spiritu Sanc- 
to. Fides autem vestra 


LONGER. 
Carnales enim spiritualia non possunt 
agere; neque spirituales carnalia: sic- 
ut nec fides ea que sunt infidelitatis, 
neque infidelitas ea quee sunt fidei. Vos 
vero repleti Spiritu Sancto, nihil carnale, sea om- 


nia spiritualia agite. Unusquisque vestrum 
perfectus sit in Christo Jesu; qui est salvator om- 
nium hominum, maxime fidelium. 

X. Agnovi enim aliquos ex vobis a via 
veritatis discedentes, malam doctrinam habere 
alieni et nequissimi spiritus. Quibus non tribuistis 
secus viam seminare zizania: obturantes aures 
ad non suscipiendum errorem qui ab ipsis preedi- 
catur; scientes quia hujusmodi spiritus est erroris, 
non ea que sunt Christi, sed sua loquens.  Falsilo- 
quus etenim est. Sanctus autem Spiritus non sua 
propria loquitur, sed ea quse sunt Christi: nec a se- 
metipso, sed a Domino; sicut et Dominus ea que a 
Patre audivit nobis annunciat. Sermo, inquit, quem 
audistis non est meus, sed ejus qui me misit De 
Spiritu Sancto dicit: Non enim loquetur a se; sed 
quicunque audierit a me. De se autem ait Patri: 
Ego te gloriflcavi super terram, opus perfeci quod 
dedisti mihi ut facerem; manifestavi nomen tuum 
hominibus De Spiritu Sancto ait: Ille me glorifi- 
cabit; quia de meo accipiet, [et annunciabit vobis. 
Ergo uterque eorum ipsum gloriflcat, a quo et accepit 
quod faceret; et ipsum preedicat, atque ejus verba 
pronunciat] Erroris autem spiritus seipsum pre- 
dicat, sua propria dicens: sibi placens etenim est, 
et seipsum glorificat. ^ Acerbus namque est, ple- 
nus extans falsiloquio, seductor, lubricus, superbus, 
arrogans, verbosus, dissonus, immensuratus, nigrifor- 
mis, tumidus. De cujus operationibus liberavit nos 
Jesus Christus, fundans nos super petram, tanquam 


lapides electos, qui apti sunt 3:4 65651 
Dei Patris, elevati in altum a Christo, 
qui pro nobis Crucifixus est; confortatos 
Spiritu Sancto, in fide introductos, et 


¦ Tim. iv. 10. 


oh. xiv. 24. 


oh. xvi. 13. 


vb. xvii. 4. 


yh. xvi. 14. 


97 THE EPISTLE OF ST. IGNATIUS 


ὑμῶν, 1 δε ἀγάπη ὁδος 7j ἀναφέρουσα cis Θεὸν. 
ἀνθρώπων προσεύχεσθε tori γὰρ t» αὐτοῖς ]ܐ‎ µετανοίας, 


‘Yate rav ἄλλων 
ἵα Θεοῦ τύχωσω. Ἐπιτρέψατε αὐτοῖς tx τῶν ἔργων ὑμῶν 
[μαλλον] µαθητευθηναι’ vivecbs πρὸς TAS μεγαλορρημοσύνας αυ- 

5 τῶν ὑμεῖς ταπεμόφρονες καὶ πρωεῖς' ἀντιτάξατε πρὸς τὰς (βλα- 
σφηµίας αὐτῶν ὑμεῖς τὰς προσευχάς᾽ 
στήκετε ὑμεῖς ἐν τῇ πίστει tÜpmior πρὸς TO ὤγριον avra» [yi- 


a , 9° ^‏ ܢ 
προς την σπλανην αυτων‏ 








e Ll ο A / , rd 9 , 
verbs | υμεις 820) LT σπουδάζοντες ἀντιμιμησασθαι αυτους. 


LONGER. 
ἀγάπῃ κουφιζοµένους ἐκ γῆς πρὸς οὐρανὸν, συνοδοιπο- 


ροῦντας ἅμα ἁμώμοις. Μακάριοι͵ γὰρ, φησὶν, οἱ ἅμωμοι 
ἐν ὁδῷ, οἱ πορευόµενοι ἐν νόμῳ Kupíov' 6005 δέ ἐστιν ἁπλα- 


νῆς, Ἰησοῦς ܘ‎ Χριστὸς" ᾿Εγὼ γὰρ. φησὶν, εἰμὶ ἡ ὁδὸς καὶ 
ἡ ζωή: ὁδηγεῖ às ἡ 7 ὀδὸς αρὸς τὸν Πατέρα Οὐδεὶς 
γὰρ, φησὶν, ἔρχεται πρὸς τὸν Πατέρα, εἰ µη δὲ ἐμοῦ. Ma- 
κάριοι οὖν ἐστὲ ὑμεῖς οἱ Θεοφόροι, πνευματοφόροι, 
ναοφόροι, ἁγιοφόροι, κατὰ πάντα κεκοσμηµένοι 
ἐν ταῖς ἐντολαῖς Ἰησοῦ Χριστοῦ, βασίλειον ܐ‎ ἱεράτευ- 
pa, ἕθνος ἅγιον, Aads εἰς περιποίησιν δύ οὓς ἀγαλλιώ- 
uevos ἠδιώθην, δι ὧν ράφω, προσομιλήσαι τοῖς 
ἁγίοις τοῖς οὖσιν ἐν Ἐφέσφ. τοῖς πιστοῖς ἐν ܝ‎ 
Ἰησοῦ. Xaipw οὖν ἐφ ὑμῖν, ort μὴ τῷ parat 
προσέχετε οὐδὲ κατὰ σάρκα ἀγαπᾶτε, ἀλλὰ κατὰ 
Θεόν. 

I’. Καὶ ὑπὲρ τῶν ἄλλων δὲ ἀνθρώπων 
ἀδιαλείπτως προσεύὐχεσθε᾽ ἔστι γὰρ αυτοῖς 
ܐܐܘ‎ µεσανοίας, ἵνα 0 σύχωσι" "T 
πίπτων γὰρ οὐκ ἀνίσταται ; hé ó ἀποστρέφων οὐκ ἐπι- 
erode imis of οὖν αυσοῖς µαθητευ- 
by Voti ὑμῖ Th Γίνεσθε οὖν διάκονοι Θεοῦ.καὶ στόµα ape 
τοῦ λέγει γὰρ ὁ Κύριος, Ἐὰν ἐξαγάγητε ἐξ ἀναξίου Τέριον, 
ܗ‎ στόµα pou ἔσεσθε. Γίνεσθε πρὸς ܚ ܚ‎ αὐτων 
ὑμιεῖς τασεμόφρονες" ἆ ἀντιτάξατε πρὸς τὰς 
βλασφηµέας αὐτῶν ὑμεῖς τὰς "m εὖ- 
χάς᾽ αὐτῶν πλανωμένων, στήκετε ὑμεῖς ܘ‎ 
7 πίστει ἑδραῖοι' νιχήσατε τὸ ἄγριον 4006, 
sy nsgornss τὸ ὀργίλον, ἐν πρᾳότητι Μακάριοι γὰρ 
οἱ πραᾳεῖς καὶ Μωσῆς Άρβος παρὰ πάντας ἀνθρώ- 
πους, καὶ Δαβὶδ προς σφόδρα διὸ παραινεῖ Παῦ- 
λος Δοῦλον, λόγων, Κυρίου ov δεῖ µάχεσθαε, αλλ 
ἥπιον εἶναι πρὸς πάντας, διδακτικὸν, ἀνεξίκακον, 
ἐν πραότητι παιδεύοντα τοὺς ἀντιδιατιθεμένους pa 


σα ουδάζοντες ἀμύνεσθαι τοὺς ἀδικοῦντας ὑμᾶς 


SHORTER. 
¢ ܝܗ‎ e ^ , ܠܓ ¢ ܝܢ‎ 
ܐ‎ δὲ ἀγάπη ὀδὸς 
5 ἀναφίρουσα εἰς Θεόν. 
ἘἙστὲ οὖν καὶ σύνοδοι πάν- 
τες, Θεοφόροι, καὶ ναοφύροι, 
Χριστοφόροι, ἁγιοφόροι, κα- 
Ta πάντα κεκοσμηµένοι | ἔντο- 
λαις Ἴησου ܐܘܗ :ܘܬ‎ oic καὶ 
ἀγαλλιῶμαι ὅτι ἠξιώθην, δι’ 


ὧν γράφω, προσομιλῆσαι ὑμῖν, 
καὶ συγχαρῆναι, ὅτι Kar ܓܚ‎ 
λον βίον οὐδὲν ἄγαπατε, et μὴ 
µόνον Tov Θεον. 


I’. Καὶ vig ܘܳܐ‎ ἄλλων 
δὲ ἀνθρώπων ἁδιαλείπτως 
προσεύχεσθε᾽ ἔστιν γὰρ 
έν αυτοῖς ἐλαὶς pera 
νοίως, ἵνα 0 τύχω- 
ܚ‎ Ἐπισρέψατε οὖν 
αὐτοῖς kav £ TOY ἔργων 
ὑμῖν µαθητευθηναι΄ πρὸς 
τὰς ὀργὰς αὐτῶν Upsets alm 
ες, πρὸς σὼς .µεγαλοβ- 
ῥημοσύνας αὐτών L 
ταπεμόφρονες, πρὸς ܡ‎ 
βλασφηµίας αυτών ὑ- 
ܚ‎ τὰς προσευχᾶς, πρὸς 
T2 πλάνην αὐτῶν ὑμεῖς 
ἑδραῖοι Tj ܐ‎ gos 
τὸ ἄγριον αυτών ὑμεῖς 
7? potgoi* pn Ἰ σπουδάζοντες 
ἀντιμιμήσασθαι αυτούς. 





99 


TO THE EPHESIANS. 


ܘܚܝܘܒܟܝܘܢ ܐܘܚܐ ܕܡܣܩܐ ܠܪܘܡܐ ܠܘܬ Jo‏ 


od,‏ ܒܠ 


ܒܠܝܗܘܢ ܒ̈ܢܝܢܫܐܼ. ܐܝܬ ܗܘ ܠܝܗܘܢ ܓܝܪ l|‏ ܕܬܚܒܘܬܐ ܕܢܫܬܘܘܢ 


Jo 


golle eps ene‏ ܢܬܬܠܡܕܘܢ. ܠܘܩܒܠ ܡ̈ܠܝܗܘܢ 


ܩ̈ܫܚܬܐܼ. ܒܡܒܝܟܘܬ fuss‏ ܪܥܘ ܘܒܢܝܼܚܘܬܐ. (na Se. S noon‏ 
cola]‏ ܗܘܼܝܬܘܢ cL‏ ܘܠܘܩܒܠ ܛܥܝܘܬܗܘܢ enn]‏ ܒܗܝܟܠܢܘܬܐܼ. 
ܘܠܘܩܒܠ ܒܠܝܲܚܼܝܘܬܗܘܢ Ο0σι‏ ܡܪܠܟܝܢܢܝܢ ܘܒܗܝܠܝܢ. ܘܠܐ 022( ܒܗܘܢ 


SHORTER. 


dux vester, charitas 
vero via referens in 
Deum.  Estis igitur con- 
viatores, Deiferi et templi- 
feri et Christiferi, sanctiferi, 
secundum omnia ornati in 
mandatis Jesu Christi: qui- 
bus et exultans dignificatus 
sum, per que scribo, allo- 
qui vobis, et congaudere; 
quoniam secundum aliam 
vitam nihil diligitis nisi so- 
lum Deum. 

X. Sed et pro aliis 
hominibus indesinenter 
Deum oratis. Est enim 
in ipsis spes poeniten- 
tie, ut Deo potiantur. 
Monete igitur ipsos 
salem eX operibus a 
vobis erudiri. Ad iras 
ipsorum vos mansueti, ad 
magniloquia eorum vos 
humilia sapientes, ad 
blasphemias ipsorum 
vos orationes, ad erro- 
rem ipsorum vos firmi 
fide,ad agreste ipsorum 
vos mansueti. Non fes- 
tinantes imitari ipsos ; 


LONGER. 
dilectione elevatos a terra ad colum, ambu- 


Ps. exix. ܐ‎ . lantesimmaculate. Beati enim, inquit, immaculati in 


Via enim sine 
Ego sum via, 
veritas et vita. Deducit autem hac via ad Pa- 
trem: Nemo enim, inquit, venit ad Patrem, nisi per 
me. Beati ergo estis vos Deiferi, Spiritiferi, sanc- 
tiferi, templiferi, in omnibus ornati in manda- 


via; qui ambulant in lege Domini. 


Joh. xiv. 6. errore est Jesus Christus; sicut ipse ait : 


1 Pet. ii. 9. tis Jesu Christi; regnum sacerdorale, et gens sancta, 


populus in adquisitionem : in quibus exsultans dig- 
nus effectus sum, per quos scribo, alloqui 


Ephes.i Ἱ. sanctos, qui sunt Ephesi, fldeles in Christo Jesu. 


Gaudeo enim in vobis, quia vanitati non intenditis ; 
neque ea que secundum carnem sunt diligitis, sed 
ea quie sunt secundum Deum. 


* .ܐܧ‎ 664. Χ. *Et pro aliis hominibus orate inde- 


sinenter: est enim in illis spes, ut Deum 
Nunquid qui cadit, 
inquit, non adjiciet ut resurgat? aut qui avertitur, 
non convertitur ? Convertimini ergo ad doctrinam. 
Estote ministri Dei, et os Christ. Dicit enim 


1." 8.4. mereantur adipisci. 


Jer. xv. 19. Dominus: 81 abduxeritis pretiosum ab indigno, sicut 


os meum eritis. Estote ad iracundias eorum hu- 
miles: renunciate blasphemiis eorum. 
Vos vero orationi instate: illis errantibus, 
vos stabiles estote, radicati in fide. Vin- 
cite eorum ferocem consuetudinem per 
vestram mansuetudinem , et iracundiam, per le- 


Mat. v. 5. nitatem. — Beati enim, inquit, mites. Nam et Moyses 


Num. xii. 3. 


! Sam, xx;y, Maneuetus erat supra omnes homines: et David mitis 


Servum 
autem Domini non oportet litigare; sed mitem esse 
ad omnes; docibilem, patientem, cum omni modestia 
corripientem eos qui resistunt. Nolite festi- 


?Tim.ii,24, Valde. Propter quod Paulus monet dicens: 


25. 


Ps. vii. 4. NAYE ulcisci nocentes vos. Si reddidi enim, inquit, 





THE EPISTLE OF ST. IGNATIUS 


στουδάζωµεν είναι 


72 έσιει- 


99 


Mipnrai δὲ τοῦ Κυρίου 


χεία, [καὶ] τίς πλέον ἀδικηθη, τίς ἀποστερηθη, τίς ἄθετηθῃ. 


LONGER. 
Ei ἀνταπέδωκα γὰρ, ܚ‎ τοῖς ἀνταποδιδοῦσί μοι 
ii ssi Ad αὐτοὺς ποιήσωμεν 77 €T161- 
ܐ‎ d'rore γὰρ τοῖς μισοῦσιν ὑμᾶς, AdeA- 
Qoi ἡμῶν ἐστὲ, ἵνα τὸ ὄνομα τοῦ Κυρίου δοξασθρ' 
καὶ μιμησώμεθα τὸν Κύριο», ὃ ὃς λοι- 
δορούµενος, οὐκ ἀντελοιδόρει' σταυρούµενος, οὐκ 
ἀντειπε πάσχων, ܘܘ‎ ἠπείλαι' GAA’ ὁ ὑπὲρ τῶν 
ἐχθρῶν προσηύχετο Πάτερ ἄφες αὐτοῖς, οὐκ ὅι- 
saci $ ποιοῦσιν. Ἐάν Tig x) Gor ἀδικη- 


θε ς πλείονα ὑπομείνῷ, οὕτος µακάριος ἐάν ThE 


ἀποστερηθή, ἐ ἐάν Tig ἄθετηθῃ διὰ τὸ ὄνο- 
pa TOU Κυρίου, οὗτος ὄντως Χριστοῦ ἐστί. BAé- 
vere μῆ τοῦ Διαβόλου βοτάνη εὗρεθῃ εν 
ὑμιν' πικρὰ γάρ ἐστι καὶ ἀλμυρά τις αὕτη. Νή- 
1 ᾿σωφρονήσατε € ἐν Χριστῷ Ἰησοῦ. 

IA" "Exaro: i καιροὶ λοιπό όν ܗܗ ܘ‎ αἴσχυν- 
θῶμεν, φοβηθῶμεν τὴν μακροθυμίαν τοῦ 
Θεοῦ" μὴ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ 
καὶ τῆς ἀνοχῆς καταφρονήσωμεν' γὰρ τὴν 
μέλλουσαν ὀργὴν φοβηθὼμεν, ῆ ܗܒ‎ ἔνε- 
στῶσαν χαρὰν -ἀγαπήσωμεν ἐν τῷ νῦν Big’ 
ἔστω δὲ ἡ ἐνεστῶσα χαρὰ καὶ ἡ ἀληθινὴ, τὸ ̄ܚ‎ 
νον ἐν Χριστῷ Ἰησοῦ εὑρεθῆναι, εἰς τὸ ܨܘ‎ 
θινῶς ζη». Χωρὶς τούτον, μη ` ἂν ἆ ἀναπνεῦσαι 
ποτὲ ἔλησθε' οὗτος γάρ µου ἡ ἐλπὶς, οὗτος τὸ 
καὔχημα, οὗτος ἀνελλιπὴς πλοῦτος ἐν ᾧ τὰ 
δεσµαὰ ἀπὸ Συρίας μόχρι' “Pepys περιφέρω, : τοὺς 
πνευματικοὺς ' μαργαρίτας, ἐν ois γένοιτό μοι 
τελειωθῆναι, τῇ προσευ ῇ ὑμῶν, μέτοχον τῶν 
παθηµάτων Χριστοῦ, και κοινωνὸν τοῦ SJavárov 
αὐτοῦ v γενέσθαι, καὶ τῆς ἐκ νεκρῶν ἀναστάσεως, 
καὶ τῆς ἀνεκλιποῦς ζωῆς" ἧς γένοιτό μοι ἐπι- 
τυχεῖν, ἵνα ἐν κλήρῳ. Ἐφεσίων εὑρεθώ τῶν 
Χριστιανών, $: καὶ τοῖς ἀποστόλοις πάντοτε 
συνῆσαν, ἐν δυνάµει Ἴηήσου Χριστοῦ, Παύ- 
λῳ, Ἰωάννη, Τιμοθέφ τῷ πιστοτάτῳ. 

IB’. Οἶδα τίς εἰμι, καὶ  τίσι ܡ‎ ἐγὼ 
μὲν ὁ ἐλάχιστος Ἰγνάτιος, τοῖς ὑπὸ κίν υνον καὶ 
κρίσιν παρόμοιος᾽ ὑμείς δὲ, ἠλεημένοι, ἐ έστη- 
ριγµένοι ἐν Χριστῷ' παραδοθείς Ye ἐγὼ, ἀλλὰ 
τῶν διὰ Χριστὸν ἀναιρουμένων, ἀπὸ τοῦ αἵμα- 
τος Ἄβελ τῶν δικαίου ἕως τοῦ αἵματος Ἰηνατίου, 
ἐλάχιστος. “Ypets δὲ Παύλου συμμύσται core, 
ἡγιασμένον, μεμαρτυρημένου ὅτι σκαῦός ἐστιν 
ἐκλογῆς' οὗ γένοιτό µοι ὑπὸ τὰ vm εὗρε- 
θῆναι, καὶ τῶν λοιπῶν ἁγίωνι ὅταν ἼἸησου 
Χριστοῦ ἐπιτύχω, ὃς πάντοτε ἐν ταῖς δεήσε- 
et αὑτοῦ μνημονεύει ἡμῶν. 

ΙΓ’. Ὑπουδάζετε οὖν πυκνότερον συν- 


SHORTER. 

λα αὐτῶν εὑρηθῶμεν τη έσιει- 
xia pares | 06 ToU Κυρίου 
σπουδάζωμεν si εἶναι τίς πλεον 
ἀδικηθη, τίς ἀποστερηθή, τίς 
ἀθετηθη ; ἵνα μὴ τοῦ Διαβόλου 
βοτάνη τὶς εὑρεθῇ ἐν ὑμῖν ἀλλ ἐν 
πάσῃ ἀγνείᾳ καὶ σωφροσύνῃ µένετε, 
ἐν Ἰησου Χριστῷ, σαρκικῶς καὶ 
πνευµατικώς. 


ΙΔ΄. Ἔσχατοι καιροὶ λοιπόν αἰ- 
σχυνθῶμεν, φοβηθώμεν τὴν µακρο- 
θυµίαν τοῦ Θεοῦ, ἵνα μὴ ἡμῖν eig 
κρῖμα «ένηται. “"H yap τὴν uéA- 
λουσαν ὀργὴν φοβηθῶμεν, ᾖ τὴν 
ἐνεστῶσαν χάριν ἀγαπήσωμεν' ἓν 
τῶν δύο µόνον ἐν Χριστῷ Ἰησοῦ ev- 
ρεθΊναι, eig τὸ ἀληθινὸν Civ. Χωρὶς 
τούτου μηδὲν ὑμῖν πρεπέτω, ἐν ᾧ τὰ 
δεσμὰ περιφέρω, τοὺς πνευματικοὺς 
µαρηαρίτας, ἐν ois «yévorró pot ava- 
στῆναι τῇ προσενχῇ ὑμῶν, ns γένοι- 
τό por dei µέτοχον εἶναι, ἵνα ἑνὶ 
κλήρῳ ᾿Ἐφησίων εὑρεθῶ τῶν Χρι- 
στιανὼν, ot καὶ τοῖς ἀποστόλοις 
πάντοτε συνῄνεσαν ἐν δυνάµει Ἱη- 
cov Χριστοῦ. 


IB’. Οἶδα τίς εἰμι, καὶ τίσιν γρά- 
ܗܘ‎ 
µένοι' ἐγὼ ὑπὸ κίνδυνον, ὑμεῖς ἑστη- 
ριγμένοι. 
Θεὸν ἀναιρουμένων Παύλου cup- 
µύσται TOU ἡγιασμένου, τοῦ µεμαρ- 
τυρηµένου, ἀξιομακαρίστου, οὗ yé- 
νοιτό µοι ὑπὸ τὰ ἴχνη εὑρεθῆναι, or’ 
ἂν Θεοῦ ἐπιτύχω, ὃς ἓν πάσῃ ἐπι- 
στολῇ μνημονεύει ὑμῶν ἐν Χριστῷ 
Ἰησοῦ. 


ἐγὼ κατάκριτος, ὑμεῖς ἠλεη- 


Πάροδος ἐἔστε τῶν εἰς 


, 5 
IT". Σπουδάζετε ovv πυκνότερονσυγ- 








00 


ܝܗܘܐ 


TO THE EPHESIANS. 


ftp — ς-‏ ܒܡܚܪܢ 


ܒܟ ̣ܟ ...ܘܬ | . 


‘Pao yh ܒ‎ Als: pl. Q1. 5050 


SHORTER. 
fratres ipsorum inveniamur 
in mansuetudine: imi- 
tatores autem Dei stu- 


deamusesse. Quis plus 1 Cor. vi. 7. 


injustum patiatur, quis 
fraudetur,quis contem- 
natur. Ut non Diaboli her- 
ba quis inveniatur in vobis: 
sed 1n omni castitate et tem- 
perantia maneatis, in J'esu 
Christo, carnaliter et spiri- 
tualiter. 


XI. Extrema tempora de 1Joh. ii. 18. 
Verecundemur et 2 Tim. ii. 1. 


cetero. 
timeamus  longanimitatem 
Dei; ut non nobis in judi- 
cium fiat. Vel enim futuram 
iram timeamus, vel pre- 
sentem gratiam diligamus. 
Unum duorum solum in 
Christo Jesu invenitur, in 
verum vivere. Sine ipso 
nihil vos deceat: in quo vin- 
cula circumfero, spirituales 
margaritas; in quibus fiat 
mihi resurgere, oratione ves- 
tra. Qua fiat mihi semper 

articipem esse: ut in sorte 

phesiorum inveniar Chris- 
tianorum ; qui et Apostolis 
semper consenserunt, in vir- 
tute Jesu Christi. 


XII. Novi quis sum, et 
quibus scribo. Ego con- 
demnatus, vos propitiatio- 
nem habentes; ego sub pe- 
riculo, vos firmati. Transi- 
tus estis eorum qui in Deum 
interficiuntur: Pauli con- 
discipuli (sanctificati, mar- 
tyrizati, digne beati) cujus 
fiat mihi sub vestigiis inve- 
niri, quando Deo fruar ; qui 
in omni Epistola memoriam 
facit vestri in Jesu Christo. 


XIII. Festinate igitur 


LONGER. 

retribuentibus mihi mala. Fratres eos faciamus DET 
mansuetudinem. Dicite itaque his, qui vos ode- 
runt; Fratres nostri estis: ut nomenDomini glorificetur. 
Imitemur scilicet Dominum ; qui cum ma- 
lediceretur non maledicebat, cum crucifigeretur non 
contradicebat, cum pateretur non comminabatur: sed 
pro inimicis suis orabat, dicens; Pater dimitte illis, 
quia nesciunt quid faciunt. Cui plus nocetur, 
ampliora sustineat. Beatus qui abjectus et re- 
probatus fuerit propter nomen Domini: ipse ete- 
nim vere est Christi. Videte ne herba Diaboli inve- 
niatur in vobis: amara etenim est, et salsa. Ergo 
sobrii estote et casti in Christo Jesu. 

XI. Jam enim novissima tempora sunt. Re- 
vereamur et timeamus longanimitatem Dei: 
et non simus divitiarum aut utilitatum eorum appeti- 
tore,  Futuram iracundiam plus timeamus, 
quam presentem gratiam diligamus. Praesens 
enim gratia est, ut inveniamur in Christo Jesu; 
et in veritate vivamus. Extra hoc autem, nec 
respirare oportet aliquando. Htec enim est spes mea, 
hrec exultatio, hte denique indeficientes divitie. In 
d et vincula mea a Syria usque ad Romam suf- 

ero, spirituales margaritas: in quibus mihi 
contingat consummari, orationibus vestris, par- 
ticipem passionum Christi, et communem morti ejus 
fleri, et a mortuis resurrectioni et vite sempiterne, 
quam mihi contingat percipere: ut in sorte 
Ephesiorum Christianorum inveniar; qui et 
cum Apostolis semper conversati sunt in vir- 
tute Jesu Christi, Paulo, Joanne, et Timotheo fide- 
lissimo. 

XII. Scio qui sum, et quibus scribo. Ego 
itaque minimissimus sam; et supplex, sub pericu- 
lis, et judiciis, et lege constitutus. Vos vero con- 
secuti estis misericordiam ; firmi in Christo. 
Traditus sum autem, propter Deum, generi inter- 
fectorum a sanguine Abel justi usque ad sanguinem 
Ignatii minimissimi. Pauli enim sancti estis con- 
ministri, et martyrium consummantis, qui est 
vas electionis: Sub cujus vestigia merear inveniri, 
et ceterorum sanctorum, quando Jesum Christum 
merear adipisci: qui semper in suis orationibus 
memor est vestri. 

XIII. Festinate ergo frequenter convenire 


1 Petr. ii. 99. 


Luc xxiii.34. 


Mat. v.11. 


1 Pet.iv.7. 


Rom.ii, 4. 


Mat. xxiii. 
35. 


THE EPISTLE OF ST. IGNATIUS 


3l 


Ov γὰρ ἔπαγγελίας τὸ ἐργονάλλ’ ἐν δυνάμει πίστεως, εάν τις &U- 


ܟ ܝ % ne‏ / ܝ / ܢܗ 
ρεθῇ καὶ εἰς τέλο. Αμεινόν tori σιωπαν καὶ είναι, 1 λαλουντα‏ 


M 5 € δι κα ~ ݀ ܢ‎ ài Y d ܝܒ‎ / 
[pm £)” Ίνα Ob WY ADAGE KEATON, καὶ Oi WY σιγα 471 


LONGER. 

έρχεσθαι eis εὐχαριστίαν Θεοῦ, καὶ δόξαν 
ὅταν yap συνεχῶς ἐπὶ τὸ αὐτὸ γένησθε, καθαι- 
ροῦνται αἱ δυνάµεις τοῦ Σατανᾶ, καὶ ἄπρακτα 
αὐτοῦ ἐπιστρέφει τὰ πεπυρωμένα βέλη πρὸς ἆμαρ- 
τίαν᾽ 4 γὰρ ὑμετέρα ὀμόνοια καὶ σύµφωνος πίστις, 
αὐτοῦ pév ἐστιν ὄλεθρος, τῶν δὲ ὑπασπιστῶν αὐτοῦ 
βάσανος. Οὐδὲν ἄμεινον τῆς κατὰ Χριστὸν εἰρή- 
νης, ἐν $ Was πόλεμος καταργεῖταε, ἀερίων, καὶ 
ἐπιγείων πνευμάτων OU γάρ ἐστιν ἡμῖν ἡ πάλη 
πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς, καὶ πρὸς 
ἐξουσίας, καὶ πρὸς τοὺς κοσµοκράτορας τοῦ σκότους, 
πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. 

ΙΔ. Οὐκοῦν ov λήσεται ὑμᾶς Ti τῶν νοημάτων 
τοῦ Διαβόλου, ἐὰν, ὡς Παῦλος, τελείως εἰς Ἄρισ- 
τὸν éynte τὴν πίστιν καὶ THY ἀγάπην, τις 
ἐστὶν ἀρχὴ ζωῆς καὶ τέλος ἀρχὴ ζωῆς, riots’ 
τέλος δὲ, ἀγάπη' τὰ δὲ δύο ey ἑνότητι γενό- 
µενα, eov ἄνθρωπον ἀποτελει τὰ δὲ ἄλλα πάν- 
τα eis καλοκἀγαθίαν ἀκόλουθά ἐστιν. Οὐδεὶς 
πίστιν ἐπαγγελλόμενος, ὀφείλει ἁμαρτάνειν' 
οὐδὲ ἀγάπην κεκτηµένος, µισεῖν τὸν ἀδελφόν à 
γὰρ εἰπὼν, Αγαχήσεις Κύριον τὸν Θεόν σου, εἶπε, καὶ 
τὸν πλησίον σου, ὡς σεαυτόν. Οἱ ἐπαγγελλόµενοι 
Χριστοῦ εἶναι, οὐκ ἐξ ὧν λέγουσι µόνον, ἀλλὰ καὶ 
ἐξ ὧν πράττονσι, γνωρίζονται ἐκ γὰρ τοῦ καρποῦ 
TO δένδρον γινώσκεται. 

IE’. Αμεινόν sors σιωπῶν καὶ εἶναι, 
ᾗ λαλεν καὶ μὴ εἶναι) οὐκ ἐν λόγῳ ἡ Ba- 
σιλεία τοῦ Θεοῦ, ἀλλ ἐν δυνάµει. Καρδίᾳ πιστεύεται, 
στόµατι δὲ ὁμολογεῖται TO μὲν, εἰς δικαιοσύνην τῷ 
δὲ, εἰς σωτηρίαν. ἘΚαλὸν τὸ διδάσκει», ἐὰν o 
λέγων Toi ὃς γὰρ ἂν ποιήσο καὶ διδάξῳ, οὗ- 
τος µέγας 
Θεὸς Ἰησοῦς Χριστὸς, ὁ vids τοῦ Θεοῦ τοῦ ζων- 
τος, πρῶτον 
µαρτυρε; Λουκᾶς, οὗ à ἔπαινος ἓν τῷ εὔαγγε- 
Οὐδεν λανθάνει 


ἐν τῇ βασιλείᾳ ὁ Κύριος ἡμῶν καὶ 
ἐποίησε, καὶ τότε ἐδίδαξεν, ὡς 


Aiw διὰ πασῶν τῶν ἐκκλησιῶν. 


SHORTER. 
έρχεσθαι εἰς εὐχαριστίαν Θεου 
καὶ εἰς δόξαν' Or’ ἂν γὰρ πυκνῶς 
ἐπὶ τὸ αὐτὸ γίνεσθε, καθαιροῦνται 
αἱ δυνάμεις τοῦ Σατανᾶ, καὶ λύε- 
t y 0 ^9 ^ t 5, 
ται 9 ολεθρος avrov ἐν TY οµονοίᾳ 
ὑμῶν τῆς πίστεως. Οὐδέν ἐστιν 
ἄμεινον εἰρήνης, ἐν $ πᾶς πόλεμος 
καταργεῖται ἐπουρανίων καὶ ἐπι- 
γείων. 
ΙΔ΄. *Qy οὐδὲν λανθάνει ἡμᾶς, 
ἐὰν τελείως eic Ἰησοῦν Χριστὸν 
ὄχητε τν πίστιν, καὶ THY ἀγάπην, 
ἥτις ἐστὶν ἀρχὴ ζωῆς καὶ τέλος’ 
ܝ 3 \ ΄ $9 ܠ ܠ ܝ‎ 
αρχη Mev πιστις, TEAS δὲ ἀγάπη' 
τὰ δὲ δύο ἐν ἐνότητι γενόµενα, 
Θεοῦ ἐστίν' τὰ δὲ ἄλλα πάντα εἰς 
καλοκᾳηγαθίαν ἀκόλουθά ἐστιν. 
Οὐδεὶς πίστιν ἐπαγγελλόμενος 
ἁμαρτάνει, οὐδὲ ἀγάπην κεκτη- 
µένος μισεῖ. Φανερὸν τὸ δένδρον 
ἀπὸ τοῦ καρποῦ αὐτοῦ οὕτως οἱ 
ἐπαγηγελλόμενοι Χριστιανοὶ εἶναι, 
δι’ ὧν πράσσουσιν ὀφθήσονται. 
9 ܢ 4 3 ^ ܠ‎ 
Ov γαρ viv exayysriag το 
» , > 9 / , 
έργον, αλλ &( duress Ti- 
4 e ܗ‎ , 
στιως, εν τις sUpsÜT εἰς 
/ 
σέλος. 
ܐ‎ 4 4? 
IE. Αμεινὸν ἐστιν σιὼ- 
~ ὶ ο ܠ‎ ~ 
παν χαι είναι, 7 λαλουντα 
ܠ‎ κ. e ܢ ܢ‎ / 
73 ειναι καλὸν τὸ διδάσκει», 
an t 2 ^ "^ ? 
ἐὰν ὁ λέγων "ouj. Eig οὖν δι- 
δάσκαλος, ὃς εἶπεν, καὶ ἐγένετο" 
* 4 ^ ܐܢ 4 ܬ‎ 
καὶ d σιγῶν δὲ πεποίηκεν, ἄξια 
τοῦ Πατρός ἐστιν. 0 λόηον Ἰη- 
cov κεκτηµένος ἀληθῶς δύναται 
καὶ τῆς ἠσυχίας αὐτοῦ ἀκούειν, ἵνα 
΄ 9 ܦ .ܝ‎ ¢= ^ 
τέλειος f »ܐܐ‎ δι ὧν λαλεῖ 
ܝ‎ X *» ܟ‎ ^s 
πράσσῃ, καὶ ài ὧν oye 
ΦΩὠσχηται. Οὐδὲν λανθάνει 


25 


TO THE EPHESIANS. 


ܠܘ »142094 ܗܘ Jo‏ ܐ ܕܒܚܝܠܐ ܕܗܝܦܠܢܘܬܐ ܒ eA]‏ ܠܕܡܐ l2:‏ . 
ܠܝܬ :ܐ Jom‏ ܕܢܗܘܐ corde‏ ܢܫܝ ܒܕ σολ]‏ ܡܕܡ ْ c]‏ ܕܢܗܘܐ ܡܡܠ 


“Spel ܕܫܬܝܩ‎ c] μ.ο + $0323 ENT c] — wand Ae} 1 ܟܕ‎ 


SHORTER. 


crebrius convenire in gratiarum 
actionem Dei, et in gloriam. 
Quum enim crebro in idipsum 
convenitis, destruuntur poten- 
tise Satane; et solvitur prodi- 
tio ipsius in concordia vestre 
fidei. Nihil est melius pace; 
in qua omne bellum evacuatur 
coelestium et terrestrium. 
XIV. Quorum nullum latet 
vos: si perfecte in J esum Chris- 
tum habeatis fidem et charita- 
tem ; que sunt principium vi- 
te et finis. Principium qui- 
dem fides; finis autem ehari- 
tas. Hic autem duo, in uni- 
tate facta, Deus est: alia 
autem omnia in bonitate se. 
quenda sunt. Nullus fidem 
repromittens peccat, neque cha- 


ritatem possidens odit. Mani. Mat. xii. 33. 


festa est arbor a fructu ipsius: 
sic repromittentes Christiani 
esse, per quse operantur mani- 
festi erunt. Non enim nunc 
repromissionis opus, sed 
in virtute fidei, si quis 
inveniatur in finem. 

XV. Melius est silere 
etesse; quam loquentem 
non esse. Bonum docere, si 
dicens facit. Unus igitur Doc- 
tor, qui dixit, et factum est: 
sed et que silens fecit, digna 
Patre sunt. Qui verbum Jesu 
possidet, vere potest et silen- 
tium ipsius audire, ut perfectus 
sit: ut per quz loquitur 
operetur, et per quz silet 
cognoscatur. Nihil latet 

F 


LONGER. 


ad eucharistiam et gloriam Dei. Quando 
enim assidue hoc ipsum agitur, expellun- 
tur virtutes Satan, qui actus suos convertit 
in sagittas ignitas ad peccatum. Vestra autem 
concordia, et consonans fides ipsius est interi- 
tus; et consentaneis ejus tormentum. Nihil enim 
melius est, quam pacem habere in Christo: in 
qua omne telum evacuatur aériorum et ter- 
restrium spirituum. Non est enim nobis colluc- 
tatio adversus carnem et sanguinem ; sed adversus 
principatus et potestates, et adversus mundi rec- 
tores tenebrarum harum, adversus spiritualia ne- 
quitiz in coelestibus. 

XIV. Ergo nolite vos vulnerare in aliqua con- 
tagione Diaboli; sicuti et Paulus dicit; habentes 
in Christum fidem et dilectionem: que est 
principium vite et finis. Principium qui- 
dem vitse est fides, finis vero ejus est dilec- 
tio: ambz vero simul juncte, in unitate 
factee, hominem Dei perficiunt: sed et csetera 
omnia, que in benevolentia sequuntur, con- 
summant. Nemo fidem annuncians debet 
peccare: neque dilectionem possidens debet 
fratrem suum odire. Qui enim dixit, Diliges 
Dominum Deum tuum ex toto corde tuo; ipse 
iterum ait, Et proximum tuum sicut teipsum. 
Qui enim annunciant esse se Christi, non ex 
quibus dicunt tantummodo, sed ex quibus agunt, 
agnoscuntur. Ex fructu enim arbor cogno- 
scitur. 


XV. Melius est igtur tacere et 


esse; quam dicere et non esse: 
quia non in verbo est regnum Dei, sed in virtute. 
Corde enim creditur ad justitiam ; ore autem con- 
ܘܐܗ‎ fit ad salutem. Bonum est igitur do- 
cere ; sed si fecerit ea quee dixerit. Qui enim 
docuerit et fecerit; hic magnus vocabitur in regno 
celoram. Dominus autem noster et Deus Jesus 
Christus, qui est filius Dei vivi, primo videlicet fecit, 
et sic docuit: sicut testificatur Lucas ; cujus laus est 
in Evangelio per omnes Ecclesias Nihil enim latet 


Ephes.vi.16. 


Ephes.vi.19. 


1 Tim. i. 14. 


Luc. x. 27. 


Mat. xii. 33. 


1 Cor. iv. 20. 


Rom. x. 10. 


Mat. v. 19. 


Act. i. 1. 
2 Cor.viii.18. 





THE EPISTLE OF ST. IGNATIUS 


33 


/ ܠ‎ , v ~ ~ ~ eu 9 : ܟ‎ 
Περίψήμα. τὸ ἔμὸν ανεῦμα τσοὺ oraueov, ὃ :ἔστιω ܐܗ‎ 
δαλον τοῖς ἀπιστοῦσων ὑμῖν δὲ σωτηρία καὶ ζωη αἰώνος. 


LONGER. 

τὸν Κύριον, ἀλλὰ καὶ τὰ κρυπτὰ ἡμῶν ἐγγὺς 
αὐτοῦ ἐστι.  llávra οὖν ποιῶμεν, ὡς αὐτοῦ 
ἐν ἡμῖν κατοικοῦντος, ἵνα ὦμεν αὐτοῦ ναοὶ, 
καὶ αὐτὸς ἐν ἡμιν Θεός. Χριστὸς ἐν ἡμῖν λα- 
λείτω, ὡς καὶ ἐν Παύλῳ τὸ Πνεῦμα τὸ Άγιον 8 
δασκέτω ἡμᾶς τὰ Χριστοῦ φθέγγεσθαι, παραπλησίως 
αὐτῷ. — | 

Is’. My πλανᾶσθε ἀδελφοί µου, οἱ οἴκο- 
φθόροι βασιλείαν Θεοῦ οὐ κληρονοµήσουσιν εἰ 
δὲ οἱ τοὺς ἀνθρωπίνους οἴκους διαφθείροντες, θανά- 
TQ καταδικάζονται' πόσω μᾶλλον οἱ τὴν Χριστοῦ 
ἐκκλησίαν νοθεύειν ἐπιχειροῦντες, αἰωνίαν τίσουσι 
δίκην; ὑπὲρ ἧς σταυρὸν καὶ Sávarov ὑπέμεινεν 6 
Κύριος Ἰησοῦς, ὁ τοῦ Θεοῦ µονογενῆς vids’ οὗ τὴν 
διδασκαλίαν ܘ‎ ἀθετήσας, λιπανθεὶς καὶ παχυνθεὶς, 
εἰς Ὑέενναν χωρήσει. Ὁμοίως δὲ καὶ was ἄν- 
θρωπος, ὁ τὸ διακρίνειν παρὰ Θεοῦ εἰληφὼς, κολα- 
σθήσεται, ἀπείρῳ ποιµένι ἐξακολουθήσας, καὶ ψευδῆ 
δοξαν ὡς ἀληθῆ δεξάµενος. Tis κοινωνία φωτὶ πρὸς 
σκότος, f) Χριστῷ πρὸς Βελίαρ; $ τίς μερὶς πιστοῦ 
πρὸς ἄπιστον, ἢ ναῷ Θεοῦ μετὰ εἰδώλων: papi δὲ 
κἀγὼ, Tis κοινωνία ἀληθείας πρὸς ψεῖδος, Ἡ δικαιο- 
σύνης πρὸς ἀδικίαν, ἢ δόξης πρὸς ψευδοδοξίαν ; 

IZ’. Aca τοῦτο μῦρον ἔλαβεν ὁ Κύριος ἐπὶ 
κεφαλῆς, tva ἡ ἐκκλησία πνέῃ την ἀφθαρ- 
σίαν. Μῦρον γὰρ, φησὶν, ἐκκενωθὲν ὄνομά σου διὰ 
τοῦτο νεάνιδες ἠγάπησάν σε, εἵλκυσάν σε’ ὀπίσω eis 
ὀσμὴν μύρων σου ὁραμούµεθα. My αλειφέσθω 
τις δυσωδίαν διδασκαλίας τοῦ aiwvos τούτου. 
ἡ ἁγία τοῦ Θεοῦ ἐκκλησία μὴ αἰχμαλωτισθῃ ὑπὸ 
τῆς πανουργίας αὐτοῦ, ὡς ἡ πρώτη γυνή. δια τί 
λογικοὶ ὄντες, οὐ γινόµεθα φρόνιμοις διὰ τί ἅμ- 
$vrov τὸ περὶ Θεοῦ παρὰ τοῦ Χριστοῦ λαβόντες 
κριτήριον, eis ἄγνοιαν καταπίπτοµεν, καὶ ἐξ ἀμελείας 
ἀγνοοῦντες Τὸ χάρισμα $ οἰλήφαμεν, ἀνοήτως 
ἀπολλύμεθα: 

IH’. Ὁ σταυρὸς τοῦ Χριστοῦ, TOiG μὲν 
ἀπίστοις, σκᾶνδαλόν τοῖς δὲ 
" / Y M » 4 
πιστοις, σωτηρια A04 ζωη CIVIC. 
Που σοφός; Tov συζητητής: "oU καύχησις 
τῶν λεγομένων δυνατῶν; ὁ γὰρ ToU Θεοῦ 


» 9 
εστι 


SHORTER. 

τὸν Κύριον, ἀλλὰ καὶ τὰ κρυπτὰ 
ἡμῶν ἐγγὺς αὐτῷ ἐστιν. Πάντα 
οὖν ποιῶμεν, ὡς αὐτοῦ ἐν ἡμῖν 
κατοικοῦντος, ἵνα ὦμεν αὐτοῦ 
ναοὶ, καὶ αὐτὸς 7 ἐν ἡμῖν Θεὸς 
£ A ܐ * ܗ‎ a ܝ‎ 
nw οπερ kat ἔστιν Kat Φφανη- 
σεται πρὸ προσώπου ἡμῶν, ἐξ ὧν 
δικαίως ἀγαπώμεν αὐτόν. 

Is’. My πλανᾶσθε, ἀδελφοί pou" 
οἱ οἰκοφθόροι βασιλείαν Θεοῦ οὐ 
κληρονομήσονσιν. Et οὖν οἱ κατὰ 
σάρκα ταῦτα πράσσοντες ἀπέ- 
θανον, πόσω μᾶλλον ἐὰν πίστιν 
Θεοῦ ev κακῇ διδασκαλίᾳ φθείρῃ, 
ε a "^ 5 ^ 9 3 
υπερ ns Ίησους Χριστος ἔσταυ- 
ρώθη; ο τοιοῦτος, ῥυπαρὸς «evo- 
µενος, eis τὸ πῦρ τὸ ἄσβεστον 
χωρήσει, ὁμοίως καὶ ὁ ἀκούων 
αὐτοῦ. 

IZ’. Aca τοῦτο μῦρον ἔλαβεν 
ܐ‎ a ^ ^ » a ε 9 
επι τῆς κεφαλης avrov ο Κύριος, 
v ΄ A ܝ‎ , > 
wa vé TH €kkAgscig αφθαρ- 
σίαν py ἀλείφεσθε δυσωδίαν τῆς 
διδασκαλίας tov ἄρχοντος τοῦ 
αἰῶνος τούτου μὴ αἰχμαλωτίσῃ 
juae ἐκ τοῦ προκειµένου (fv. 
Δια τί δὲ ov πάντες φρόνιμοι ܐ‎ - 


νόµεθα λαβόντες Θεοῦ γνῶσιν, o 


ἔστιν Ἰησοὺς Χριστὸς: τί μωρῶς 
ἀπολλύμεθα ἀγνοοῦντες τὸ χά- 
pua, o πέπομφεν ἀληθῶς ὁ Κύ- 
pios ; 
/ 4 \9 N 
IH. Περίψημα vo ἔμον 


~ Ll ~ e? 
2872 σου σταυρον, 0 £0'T4V 


2 à ܒ‎ » ~ ` 
σχανδαλον τοις ἄπιστουσιν, 


ἡμῖν δὲ σωτηρία, χαὶ ζωὴ 
αἰώνιος. Που σοφός; που ov- 
ζητητής: ποὺ καύχησις τῶν λε- 
γοµένων cvverQv; ὁ yap Θεὸς 


1 Cor. iii. 16. 


1 Joh. iii. 2. 


1 Cor. vi. 9. 


* ]. vivere. 


1 Cor. i. 18, 
23. 


—- 20. 


34 


£e le‏ ܠܕܠܝܒܐ 


TO THE EPHESIANS. 


c ܬܘܩܠܬܐ‎ ceo] oo 


ܕܐ TT E T.‏ ܠܟܘܢ ܕܝܢ ܠܦܘܪܩܢܐܼ ܘܠܚ̈ܝܐ yeas»‏ 


SHORTER. 
Dominum: sed et abscondita 
nostra prope ipsum sunt. Om- 
nia igitur faciamus, sic ipso in 
nobis habitante: ut simus ip- 
sius templa, et ipse in nobis 
Deus noster: quomodo et est, 
et apparebit ante faciem no- 
stram; ex quibus juste diligi- 
mus ipsum. 

XVI. Non erretis, fratres 
mei. Domus corruptores reg- 
num Dei non hereditabunt. Si 
igitur qui secundum carnem 
hec operantur mortui sunt: 
quanto magis, si quis fidem Dei 
in mala doctrina corrumpat, 
pro qua Jesus Christus cruci- 
fixus est? Talis, inquinatus 
factus, in ignem inextinguibi- 
lem ibit: similiter et qui audit 
ipsum. 

XVII. Propter hoc unguen- 
tum in capite suo recepit Do- 
minus; ut spiret Ecclesie in- 
corruptionem. Non ungamini 
foetore doctrine principis seculi 
hujus: non captivet vos ex ρτᾶ- 
senti unire." Propter quod au- 
tem non omnes prudentes su- 
mus; accipientes Dei cognitio- 
nem, qui est Jesus Christus? 
Quid fatue perdimur; igno- 
rantes charisma, quod vere 
misit Dominus? 


XVIII. Peripsima me- 
us spiritus Crucis; que 
est scandalum non cre- 
dentibus, nobis autem sa- 
lus et vita eterna. Ubi sa- 
piens,ubi conquisitor,ubi gloria- 
tio dictorum sapientum? Deus 


LONGER. 

Dominum: sed etiam occulta nostra coram 
ipso sunt. Omnia ergo faciamus tanquam 
ipso in nobis habitante: ut simus ejus 
templa, et ipse habitet in nobis. Dominus 
itaque Christus in nobis loquatur, sicut et in 
Paulo: Spiritus Sanctus nos doceat que sunt 
Christi respondere, adjuncti illi. 

XVI. Nolite errare, fratres mei; et ne 
sitis masculorum concubitores: quia hujusmodi 
regnum Dei non possidebunt. Qui enim 
habitacula humana corrumpunt morti con- 
demnabuntur. Quomodo non magis qui Christi 
doctrinam corrumpere conantur, sempiternam 
damnationem percipient; propter crucem et mor- 
tem, quam sustinuit dominus Jesus unigenitus 
Dei filius? cujus doctrinam quicunque deprava- 
verit, abjectus et pollutus in gehennam projicie- 
tur. Similiter autem et omnis homo, qui sper- 
nit quod a Deo accepit, damnabitur. Qui impe- 
ritum pastorem secutus fuerit, et falsam gloriam 
tanquam veram susceperit, particeps Christi esse 
non poterit. Qus enim societas luci cum tene- 
bris? aut Christo cum Belial? Aut que pars 
fideli cum infideli? aut templo Dei cum idolis? 
Dico autem et ego: Que communicatio veritati 
ad mendacium? aut que societas justitie cum 
injustitia ? aut vere glorie cum falsa gloria? 

XVII. Propterea unguentum accepit 
Dominus in capite; ut Ecclesia fragret in- 
corruptione. Unguentum enim exinanitum est 
nomen tuum; propterea adolescentule dilexerunt 
te, attraxerunt te naribus: post te in odorem un- 
guentorum tuorum curremus. Ne ungatur quis 
foetore doctrine hujus seculi: sancta Dei 
Ecclesia non captivetur ab astutia illius, sicut 
prima mulier Eva. Quapropter cum simus ratio- 
nabiles, non efficiamur stulti. Quare planta- 
tionem, quam a Deo per Christum accepimus, 
non custodimus; sed in judicium per ignorantiam 
ex negligentia incidimus? ignorantes gratiam 
quam accepimus, et nescienter perimus ? 

XVIII. Quia crux Christi infideli- 
bus quidem scandalum est; fideli- 
bus autem salus et vita eterna. 
Ubi sapiens? ubi scriba? ubi conquisitor ? 
ubi exultatio dictorum? Filius autem Dei 


1 Cor. vi. 9, 


Cor. vi. 14,‏ ܐ 
.16 ,15 


Peal. 45, 8. & 
133, 2. 


ant. i. 3, 4. 
juxta lxx.) 


2 Cor. xi. 3. 


1 Cor. i. 18 
23. 


— 20. 





THE EPISTLE OF ST. IGNATIUS 


33 


^e ^ / , P4 
"Enradbeyr vov ἄρχοντα τοῦ αἰῶνος τούτου ἡ παρθεία Μαρίας, 


‘ ~ , \ / 2 ο. e 
xci .0 TOXETOS του Κυρίου, χαι τρια ῴυστπρια χραυγΏς, e TIVO 


ἐν ἠσυγία Θεοῦ ἐπράγθη [ἀπὸ] τοῦ ἀστέρος. [Kas] εν6εν, [του T iov] 


/ > / ~ ܠ‎ ~ à ‘ 9 4 ܢ‎ 
620&/ܐܧ®¢@‎ < £), ἡφανίζετο μαγεία, και πας θεσµος EAVETO, ܐܐ‎ τα- 


ὅλαιὰ βασιλεία καθηρεῖτο, [καὶ] κακίας ἄγνοιω διεθείρετο. 


διὰ τὸ μελεσᾶσθαι Davarov 


᾽Αρχῆν δὲ ἐλάμβανεν τὸ παρὰ Θεῷ ἀπηρτισμένον. 


LONGER. 


vids, 0 πρὸ αἰώνων Ὑεννηθεῖς, | καὶ τὰ πάντα 

duy τοῦ Πατρὸς συστησάµενος, οὗτος 
ἐκνοφορήθη ἐκ « Μαρίας, Kar’ οἰκονομίαν 
Θεοῦ, ἐκ σπέρματος μὲν Δαβὶὸ, διὰ 
Πνεύματος δὲ Ἁγίου, Ἰδοὺ γὰρ, ܐܘܗܕܘ‎ 
J παρθένος ܘ‎ ἐν γαστρὶ λήψεται, καὶ τέξεται 
υέὸν, καὶ ܐ‎ κληθήσεται’ Εμμανουήλ. Οὗτος ܘܗ‎ 
νήθη, καὶ ἐβαπτίσθη ὑπὸ Ἰωάννου, ܐ‎ ινα 
πιστοποιήσηται τὴν διάταξιν τὴν ἐγχειρισθεῖ- 
σαν τῷ Προφήτη. 

10’. Καὶ ἔλαθε v0» ἄρχοντα τοῦ 
αἰώνος τούτου ή  παρθενία Μαρίας, 
xoci ὁ τοκετὸς αὐτῆς, ܒ‎ xti ὁ 9á- 
νατος TOU Κυρίου" τρία μυστήρια 
χραυγής, arrive, ἓν ἠσυχίᾳ & Σπ ρά- 
xn, ἡμιν δὲ ἐφανερώθη. Αστήρ εν 
οὐρανῷ ἔλαμψεν v ὑπὲρ πάντας τοὺς πρὸ 
αὐτοῦ, καὶ τὸ φῶς αὐτοῦ ἀνεκλάλητον 
ܚܝ‎ καὶ ξενισμὸν παρείχεν 7 καινότης 
airov Tots ὁρῶσιν αὐτόν. Τὰ δὲ λοιπα 
πάντα ᾿ἄστρα, ἅμα Mie Kat σελήν 5 

ορὸς ἐγίνοντο τῷ ἀστέρι: αὐτὸς δὲ sv 
ολλ» αὐτὰ τῷ φανῷ. Ταραχή τε 


ἦν, πόθεν ἡ καινότης ἡ φαινοµένη. Ἑν- 
θεν ἐμωραίνετο σοφία κοσμικὴ, γοητία ὕθλος 
ἦν, καὶ γέλως ἡ μαγεία" ας Φεσμὸς Χα - 
χίας "poi ζετο, ἀγνοίας ζόφος διεσκε- 
δάννντο, xi τυραννικὴ ἀρχὴ καθηρεῖτο, 


Θεοῦ ὡς ἀνθρώπου φαινομάνου, καὶ ἀν- 


θρώπου ὡς Θεοῦ ἀνεργοῦντος' GAA’ οὔτε TÓ 
πρότερον δόξα, οὔτε τὸ δεύτερον ܡܬܐ‎ 
ἀλλὰ τὸ μὲν ἀλήθεια, τὸ δὲ «οἰκονομία. 


Agym 4: ܐ‎ TO παρὰ 
Orn a ἀπηρτισμένον' ܚܝ‎ TQ, πάν- 
TO, συνεχινεῖτο, διὰ τὸ μελετᾶσθαι 
Javerov χατάλυσιν. 


» 8 ^s 
Evéev τὰ «πάντα συνεκινεῖτον 


ܝ 
χαταλυσυ.‏ 


SHORTER. 
ἡμῶν Ἰησοῖς ¢ Χριστὸς ἐκυοφορήθη ὑπο 
Μαρίας, xar’ οἰκονομίαν Θεοῦ, ἐκ στέρ- 
µατος μὲν Δαβὶδ, Πνεύματος δὲ Ἁγίου 
ὃς ἐγεννήθη, καὶ ἐβαπτίσθη, ἵνα τῷ πᾶ- 
θει τὸ ὕδωρ καθαρίσῃ. 
" ν 3 
IG. Καὶ ἔλαθεν τον αρχοντα 
ܝ‎ ρω /, e , 
που αἰῶνος τούτου 9 παρθενία 
/ ܢ‎ pe es 
Μαρίας, καὶ 0 roxerog αὐτῆς, 
ε ? t ΄ ^ , " 
ομοίως ܐܐܐ‎ o θάνατος του Κυρίου 
4 , ^v e 
τρια μυστηρια χραυγΤς, ασια 
ἐν ἠσυχία Θεοῦ ἐπράχθη. as 
ἐν ἠσυχίῳ Θεοῦ ἐπράχθη. Πέ 
οὖν ἐφανερώθη τοῖς αἰῶσιν ; Aarne 
ἓν οὐρανῷ ἔλαμψεν ὑπὲρ πάντας τοὺς 
ἀστέρας, καὶ TO φῶς αὐτοῦ ἀνεκλάλητον 
ἦν, καὶ ξενισμὸν παρεῖχεν s καινότης 
αὐτοῦ. Τὰ δὲ λοιπὰ πάντα ἄστρα, ἅμα 
ἡλίῳ καὶ σελήνῃ, χορὸς ἐγένετο τῷ 
ἀστέρι αὐτὸς δὲ ἦν ὑπερβάλλων τὸ 
φῶς αὐτοῦ ὑπὲρ πάντα. Ταραχή τε ἦν, 
πόθεν ἡ καινότης ἡ ἀνόμοιος αὐτοῖς 
e , ܝ‎ ^ ^! A ~ 
0ῦεν SAVETO πᾶσα µαγεῖα, καὶ πᾶς 
ܝܢ / 9 ܠ‎ » 
δεσμὸς ἠφανίζετο xaxias, 6 
νοια καθηρεῖτο,παλαιὰ βασιλεία 
, ^» 
dseDbeicero, Θεοῦ ἀνθρωπίνως Dave- 
/ » ܝ‎ Be 5 ܕ‎ 
ῥουµένου eis καινότητα aidiou ζωης. 
3 8 ܠ ܠ‎ 
Aey» δὲ ἐλάμβανεν τὸ παρὰ 
~ 3 / v M 
O:o ἀπηρτισμένο. “Evbev τὰ 
ܐܐܐ‎ συνεκινεῖτο, διὰ τὸ 768 


, , ܝܗ 
τᾶσθαι Savarov xaraavoi,.‏ 


TO THE EPHESIANS. 36‏ 
ܐܬܒܼܡܝܬ So‏ ܐ ܟܘܢܗ ܕܥܠܡܐ ܗܢܐܼܐ܇ ܒܬܘܠܘܬܗܿ ܫܘܟ ܘܡܘܠܕܗ 
ܕܡܪܢ ܘܬܠܝܬܐ wil)‏ ܕܩܥܬܐ ܕܐܣܬܠܕܪ̄ܘ ܒܢܝܼܚܘܬܗ ܕܐܠܗܐ ܡܢ 
ܨܝܕ Lace‏ ܘܠܟܐ ܒܓܠܝܢܗ ܕܒܪܐ ܫܪܝܬ LPS‏ ܚܪܫܘܬܐܼ. ܘܟܠ 
Qa S wan!‏ ܘܡܠܟܘܬܐ ܥܬܚܩܬܐܼ ܘܛܠܝܘܬܐ ܕܒܝܫܬܐ )43 
.Ζοσι‏ ܡܢ boi‏ ܐܶܬܬܙܝܥܘ ܐܟܚܨܐܼ ܟܠ ܡܕܡ |]2e5c; ew;ao‏ 
ܡܬܚܫܠ ܗܘܐܼ. boa lomo‏ ܠܡܕܡ ܕܒܐܠܝܗܐ ܡܫܬܠܡ܀ ܫܠܡܬܐ܀ 


SHORTER. 
enim noster Jesus Christus concep- 
tus est ex Maria, secundum dispen- 
sationem Dei, ex semine quidem 
David, Spiritu autem Sancto: qui 
natus est, et baptizatus est, ut pas- 
sione aquam purificaret. 

XIX. Et latuit principem 
seculi hujus virginitas Maria, 
et partus ipsius; similiter et 
mors Domini. Tria mysteria 
clamoris; quz in silentio Dei 
operata sunt. Qualiter igitur 
manifestatus est seculis? Astrum 
in ccelo resplenduit super omnia astra, 
et lumen ipsius ineffabile erat: et 
stuporem tribuit novitas ipsius. Re- 
liqua vero omnia astra, simul cum 
sole et luna, chorus facta sunt illi 
astro: ipsum autem erat superferens 
lumen ipsius super omnia. Turba- 
tio autem erat, unde novitas, que 
dissimilis ipsis: ex qua solveba- 
tur omnis magia, et omne vin- 
culum disparuit malitiz, igno- 
rantia omnis ablata est, vetus 
regnum corruptum est; Deo 
humanitus apparente, in novitatem 
vite :eterne. Principium autem 
assumpsit, quod apud Deum 
perfectum. Inde omnia com- 
mota erant, propter meditari 
mortis dissolutionem. 


LONGER. 
qui ante secula genitus est, et omnia dispo- 
sitione Patris constituit; ipse in utero por- 
tatus est a Maria, secundum Dei 
dispositionem, .ex semine David et 
Spiritu Sancto. Ecce enim, inquit, Virgo 
in utero concipiet, et pariet filium: et vo- 
cabitur nomen ejus Emanuel. Ipse bap- 
tizatus est a Johanne; ut fidelem faceret 
ordinationem, que tradita est Prophetis a 


Deo. 

XIX. x: latuit principem hu- 
jus seculi virginitas Marie, et 
partus ejus ; similiter et mors Domi- 
ni. Tria mysteria clamavit in 
silentio. Dei enim opera nobis 
manifestata sunt. Stella in colo 
fulsit super omnes, que ante ipsam erant: 
et lux ejus ineestimabilis, et nova at- 
due peregrina apparuit videntibus eam. 

setera autem sidera simul cum sole et 
luna corusca facta sunt illi stelle ; illa 
vero superabat omnes splendore suo: 
et facta est perturbatio, unde fuisset 
illa novitas que apparuerat. 6 
hebetata est sapientia hujus mundi, male- 
ficia adnullabantur, MAgQ1Ca derideban- 


tur, iniquitas et malitia extermina- 
bantur, tenebre et ignorantia dissi- 
pabantur, et tyranni principatus abo- 
lebantur: Deo ut homine appa- 
rente, et homine sicut Deo operante. 
Sed neque primo gloria, neque secundo pu- 
ritas: sed illa veritas, et illa conversatio, 
principatum accepit a Deo. 
Perfecta omnia in illo consta- 
bant: propter quod medita- 
tus est mortis solutionem. 


Matt i. 23. 


Isa. vit. 4. 


Matt. ii. 2, 9. 











THE EPISTLE OF ST. IGNATIUS 


° LONGER. 

K^ Στήκετε, ἀδελφοὶ, ἑδραῖοι ἐν τῇ πί- 
στει Ἰησοῦ Χριστου, καὶ ἐν τῇ αὐτοῦ 
ἀγάπῃ, ἐν πάθει αὐτοῦ καὶ ἀναστάσει. 
Πάντες ἐν χάριτι ἐξ ονόματος συναθροί- 
ζεσθε κοινῄ], ἐν µιᾷ πίστει Θεοῦ Πατρὸς, 
καὶ "Insov Χριστοῦ, τοῦ μονογενοῦς αὐτοῦ 
υἱοῦ, Τοῦ καὶ πρωτοτόκου πάσης κτίσεως, 
κατὰ σάρκα δὲ ἐκ γένους Δαβὶδ, ἐφοδη- 
γούμενοι ὑπὸ τοῦ Παρακλήτου᾽ ὑπακούοντες 
τῷ ἐπισκόπῳ καὶ τῷ πρεσβυτερίῳ ἄπε- 
ρισπάστῳ διανοίᾳ' ἕνα ἄρτον κλώντες, 
ὅ ἔστι Φάρµακον ἀθανασίας, ἀντίδοτος 
τοῦ μὴ ἀποθανεῖν, ἀλλὰ ζην ἐν Θεῷ διὰ 
Ἰησοῦ Χριστοῦ, καθαρτήριον ἀλεξίκακον. 

ΚΑ΄ “Ey ὑμῶν ἀντίψυχον, καὶ ὧν 
ἐπέμψατε eis Θεοῦ τιμὴν eig Zuipyar 
ὅθεν καὶ γράφω ὑμῖν, εὐχαριστῶν τῷ 
Κυρίῳ, ἀγαπών Πολύκαρπον ὡς καὶ ὑμας. 
Μνημονεύετέ pov, ὡς καὶ ὑμῶν Ἰησοῦς ὁ 
Χριστὸος, à εὐλογητὸς εἰς Τοὺς αἰῶνας. 
Προσεύχεσθε ὑπὲρ τῆς ἐκκλησίας ᾿Αντιο- 
χέων τῆς ἐν Lupiq, ὅθεν δεδεµένος eis 
Ῥώμην ἀπάπομαι, ἔσχατος y τῶν ἐκεῖ 
πιστῶν, ὅσπερ ἠξιώθην εἰς Θεοῦ τιμὴν 
φορέσαι ravraci τὰς ἁλύσεις. “Eppwabe ἐν 
Θεῷ Πατρὶ, καὶ Κυρίφ Ἰησοῦ Χριστῷ, τῇ 
«oup ἐλπίδι ἡμῶν, ἐν Πνεύματε "Axio 
ἔῤῥωσθε, ᾽Αμὴν' ἡ χάρις. Ἰγνατίου Ἔφε- 
σίοις. 


37 


SHORTER. 

K'. 'Eáv pe καταξιώσῃ Ἰησοῦς 
Χριστὸς ἐν τῇ προσενχῇ ὑμῶν, καὶ θέ- 
λημα fj, ἐν τῷ δεντέρῳ βιβλιδίῳ, $ µέλ- 
Aw γράφειν ὑμῖν, προσδηλώσω ὑμῖν ἧς 
ἠρξάμην οἰκονομίας eig τὸν καινὸν ἄν- 
θρωπον Ἰησοῦν Χριστὸν, ἐν τῇ αὐτοῦ 
πίστει, καὶ ἐν τῇ αὐτοῦ ἀγάπῃ, ἐν πά- 
θει αὐτοῦ καὶ ἀναστάσει, µάλιστα ἐὰν ὁ 
Κύριός pot ἀποκαλύψῃ ὅτι οἱ Kat’ ἄν- 
dpa κοινῇ πάντες ἐν χάριτι ἐξ ὀνόματος 
συνέρχεσθε ἐν µιᾷ πίστει, καὶ ἐν ἼἸησου 
Χριστῷ, τῷ κατὰ σάρκα ἐκ γένους Δα- 
βὶδ, τῷ υἱῷ ἀνθρώπου, καὶ υἱῷ Θεοῦ, εἰς 
τὸ ὑπακούειν ὑμᾶς τῷ ἐπισκόπῳφ καὶ τῷ 
πρεσβντερίῳ ἀπερισπάστῳ διανοίᾳ, eva 
ἄρτον κλῶντες, ὃς ἐστιν φάρμακον ἆθα- 
νασίας, ἀντίδοτος του μὴ ἀποθανειν ἆλ- 
Aa (rv ἐν Ἰησοῦ Χριστῷ διὰ παντός. 

KA‘ 'Avríyrvyov ὑμῶν ἐγὼ, καὶ ὃν 
ἐπέμψατε eis Θεοῦ Tuv eis Σμέρναν' 
ὅθεν καὶ γράφω ὑμῖν, εὐχαριστῶν τῷ 
Κυρίῳ, ἄγαπῶν Πολύκαρπον ὡς καὶ 
juae Μνημονεύετέ µου, ὡς καὶ ὑμῶν 
Ἰησοῦς Χριστός. Προσεύχεσθε ὑπὲρ τῆς 
ἐκκλησίας τῆς ἐν Συρίφᾳ’ ὅθεν δεδεµένος 
εἰς Ῥώμην ἀπάγομαι, ἔσχατος av τῶν 
ἐκεῖ πιστῶν, ὥσπερ ἠξιώθην els Tuv 
Θεοῦ εὑρεθηνα. "Ῥῤῥωσθε ἐν Θεῷ 
Πατρὶ, καὶ ἐν Ἰησοῦ Χριστῷ τῇ κοινῇ 
ἐλπίδι ἡμῶν. 


38 


SHORTER. 


XX. Si me dignificet Jesus Chris- 
tus in oratione vestra, et voluntas sit ; 
in secundo libello, quem scripturus 
sum vobis, manifestabo vobis quam 
inceperam dispensationem in novum 
hominem Jesum Christum, in ipsius 
fide et in ipsius dilectione, in pas- 
sione ipsius et resurrectione: maxime, 
si Dominus revelet mihi, Quoniam 
qui secundum virum communiter 
omnes in gratia ex nomine convenitis 
in una fide, et in Jesu Christo (se- 
cundum carnem ex genere David, 
filio hominis et filio Dei) in obedire 
vos Episcopo et Presbyterio indis- 
cerpta mente; unum panem fran- 
gentes, quod est pharmacum immor- 
talitatis, antidotum ejus quod est non 
mori sed vivere in Jesu Christo 
semper. 

XXI. Unanimis vobiscum ego, et 
quos misistis in Dei honorem in 
Smyrnam: unde et scribo vobis, gra- 
tias agens Domino, diligens Poly- 
carpum ut et vos. Mementote mei, 
ut vestri Jesus Christus. Orate pro 
Ecclesia que in Syria: unde ligatus 
in Romam abducor, extremus exis- 
tens eorum qui ibi fidelium; quem- 
admodum dignificatus sum in ho- 
norem Dei invenir. Valete in Deo 
Patre, et in Jesu Christo communi 
spe nostra. Amen. 


TO THE EPHESIANS. 


LONGER. 


XX. State ergo, fratres, firmi in fide 
Jesu Christi, et in dilectione ejus, 
atque resurrectione. Omnes in om- 
nibus, in gratia, in ejus nomine con- 
gregamini communiter; in una 
fide Dei Patris, et Christi Jesu, 
Filii ejus unigeniti, et primogeniti totius 
creationis, secundum carnem quidem 
ex genere David: eruditi a Paracleto: 
obedientes Episcopo et Presbyterio 
imprevaricabili sensu: frangentes 
panem, qui est medicamentum im- 
mortalitatis, antidotum non moriendi, 
sed vivendi in Deo per Jesum Chris. 
tum; catharticum expellens malum, sit in 
nobis. 

XXI. Pro animabus vestris ego 
efficiar, et quem misistis in honorem 
Dei ad Smyrnam: unde et scribo 
vobis, gratias agens Domino, dili- 
gens Polycarpum, quomodo et vos. 
Memores mei estote, sicut et vestri 
Jesus Christus, qui est benedictus in 
secula. Orate pro Ecclesia Antiochen- 
sium, quz est in Syria: unde et 
vinctus ducor 84 Romam, qui sum 
ultimus illorum fidelium; unde dig- 
nus effectus sum in honorem Dei 
has sufferre catenas. Incolumes estote 
in Deo Patre, et Domino Jesu 
Christo, communi spe, in Spiritu 
Sancto. Amen. 


?oloss. i. 15. 





LONGER. 
ΠΡΟΣ POMAIOYZ. 


λεημένη ἐν μεγαλειότητι ὑψί- 

στου [Θεοῦ] Πατρὸς, καὶ Ἰησοῦ The work 
Χριστοῦ τοῦ μονογενοὺς αὐτοῦ νυἱοῦ, inclosed [ 
ix Anio. 7 ἠγαπηµενῃ, καὶ πεφωτι- | are not f 


th 1 
σµόνῃ ܘ‎ θελήµατι [Θεοῦ] τοῦ πο ܐ‎ this Ex. 


σαντος τὰ πάντα, ἆ ἐστι κατὰ [πίστιν 5 ag inserted 
καὶ] ἀγάπην Ἰησοῦ Χριστοῦ, ‘Tov Metaphrat- 
Θεοῦ [xai eros] s ἡμῶν, ἥτις id tes, Dec. 
κάθησαι ἐ ἐν τόπῳ χωρίου Ῥω- 


µαίων, [ἀξιόθεος, ἀξιοκρεπῆς, 
ἀξιομακάριστος, iE removes, 
ἀξιοεσίτευκτος, ἀξίαγνος, xci 
προκαθηµένη τῆς ἀγάπης, 
Χριστώνυμος, Πατρώνυμος, Ivevpa- 
τοφόρος,] ἣν καὶ ἀσπάζομαι ἐν ὀνό- 
pate [θεοῦ παντοκράτορος, καὶ] Τη- 
σου 0 Χριστου. [τοῦ υἱοῦ αὐτοῦ τοῖς] 
κατὰ σάρκα καὶ πνεῦμα ἠνωμένοις πά- 
σῃ ἐντολῇ. αὐτοῦ, πεσλη ὠριένοις 
[πάσης] χάριτος Θεοῦ [@ ιακρίτως, 
και απο ὕλισμένοις ἀπὸ παντὸς ἆλ- 
λοτρίου χρώματος, πλείστα] 6v 
Oed [xai Πατρὶ, καὶ Κυρίῳ ἡμῶν] 'I5- 
σοῦ Χριστῷ, [ἀμώμως] χαίρει». 





Ἰγνάτιος, ὁ o καὶ Θεοφόρος, 77 7- 





A’. Ἐπεὶ εὐζάμενος τῷ Oso, ἔπέ- 
9 ” € ~ \ 98 , , 
τυχον ἐδεῖν ὑμῶν τὰ ἀξιόθεα αρὀσ- 
ωπα, [οὓς καὶ πλέον ᾖτούμην λαβείν ] 
δεδεµένος [γὰρ] εν Χριστῷ Ἱτ- 


coU, ἐλπίζω ὑμᾶς ἀσπάζασύαι, 


ΠΡΟΣ ΡΩΜΑΙΟΥΣ. 


Ἰωνάτιος, 0 καὶ Θεοφόρος, τῇ ἠλεημένη ἐν μεγαλειόσητι Πασρος 
ὑψίστου ἐκκλησία, ἥτις αροκάθηται ἓν τόπῳ χωρίου Ῥωμαίων, 
ἀξιόθεος, ἀξιοπρεπὴς, ἀξιομακάριστος, ἀζιέπαννος, [ ἀξιομνη- 
μονεύτος,] ἀξιεπίτευκτος, καὶ προκαθημένη [εν] ἀγάπη, καὶ 
πεπληρωμένη ἓν vow Χριστου ἁμώμως, πλεῖστα χαίρει». 

.Ἐπευξάμιενος Θεῷ ἔπέτυχον ἰδεῖν ὑμῶν τὰ ἀξιόθεα πρὀσωχα᾽ 

~ Y / 0 e ~ 9 " e e 9 / 
[νυν] γαρ δεδεµένος ἐν ἄριστω Ίησου ἐλαίζω unas ασπᾶσασθαι, 


SHORTER. 
ΠΡΟΣ ΡΩΜΑΙΟΥΣ. 

I /, e ` © ? ^ ) 

y»ori0g, 0 και εοφορος, τή ?- 
/ , ܝ‎ 

7. ev μεγαλειόσητι Ila. 
σθὸς ὑψίστου, καὶ Ἴησου Χριστοῦ 
τοῦ μόνου viov αὐτοῦ, ἐκκλησία 
ἠγαπημένῃ καὶ πεφωτισµένῃ ev θε- 
λήµατι τοῦ θελήσαντος τὰ πάντα d 
ἐστιν κατὰ ἀγάπην Ἰησοῦ Χριστου 
τοῦ Θεοῦ ἡμῶν, Arig καὶ προχά- 
θηται εν τόπῳ γωρίου Ῥα- 

, , , , M 
µαίων, ἀζιόθεος, ἀξιοπρεπῆς» 
ἀξιομακάριστος, ἀξιέπανος, 
ἀξιεαίτευκτος, ἀξίαγνο, Χαὶ 
προκαθηµένη τῆς ἀγάπης, 
Χριστώνυμος, Πατρώνυμος, ἣν καὶ 
ἀσπάζομαι ἐν ὀνόματι Ἰησοῦ Χρι- 
στου wou Πατρὸς, κατὰ σάρκα καὶ 
πνεύμα ἠνωμένοις πάσῃ ἐντολῇ αὐ- 
τοῦ, σεπληρωμένοις χάριτος Θεοῦ 
ἀδιακρίτως, καὶ ἀποδινλισμένοις ἀπὸ 
παντὸς ἀλλοτρίου χρώματος, φλεί- 
στα ἐν Ἰησου Χριστῷ τῷ Θεῷ ἡμῶν 

ἅμωμως αίρει». 

A’. Ετεὶ ευξάμενος Oso, ἐπέ- 

? "e ο ~ \ 9 4 / 
τυχον ἐδεῖν ὑμῶν τὰ ἀξιόθεα πρὸσ- 
ωπῶ, ὡς καὶ πλέον ἠτούμην λα- 
βεῖν, δεδεµένος ey Χριστῷ "Iy- 

~ 9 / e me 9 / 

σου ἐλπίζω υμᾶς ἀσπάσασθαι, 


Ve‏ ܬܠܬ: 
σι)‏ ܕܩܕܢܫܐܼ: 5051« © 


ܶܝܓܢܐܛܝܘܣ ܕܗܘ ܬ[ܦܘ̈ܪܘܣ܆ ܠܠܕܬ| M2];‏ ܒܢܿܒܘܬܗ ܕܒܐ ܡܕܝܡܐ: 
ܠܗܿܝ 1a)‏ ܒܪܝܫܐ ܒܕܘܟܬܐ ܕܬܪܐ ܕܪ̈ܗܘܡܝܐ: ܕܫ̇ܘܝܐ ܠܐܐܠܗܐ: ܘܫ̇ܘܝܐ 
Lad‏ ܘܠܐܛܘܒ̈ܐ ܘܠܩܘܠܦܐ ܘܠܝܕܘܟܪܢܐ: ܘܫ̈ܘܝܐ ܠܡܕܠܼܚܘ ܘܝܬܒܐ 
ܒܪܝܫܐ ܒܚܘܒܐܼ: ܘܝ̈ܪܫܩܠܠܝܐ ܒܢܡܘܣܗ ܕܡܫܝܚܐܼ D»‏ ܡܘܡ܆ wage‏ 


ܫܠܘ + 


. ܠܗܐ‎ moods ܦܝܲܨܘܦܝܒܘܿܢ. ܗܿܢܘܢ‎ Tl» Jodely ܐܠܗܐ‎ 2235 yoo ܡܢ‎ 
onse S Ns [alo ܡܫܝܚܐ ܡܣܒܢܐ ܕܐܩܒܠܝܟܘܢ‎ «0442 ll jan] ܗܬܐ ܝܢܒܕ‎ 


SHORTER. 
AD ROMANOS 
Ignatius, qui et Theophorus, 

habenti propitiationem in 
magnitudine Patris altis- 
simi, et Jesu Christi solius filii 
ipsius, Ecclesise dilecte et il- 
luminate in voluntate volentis 
omnia que sunt secundum dilec- 
tionem Jesu Christi Dei nostri, 
quie et presidet in loco 
chori Romanorum, digna 
Deo, digna decentia, digna 
beatitudine, digna laude, 
digne  ordinsta, digne casta, 
et praesidens in charitate, 
Christi habens legem, Pa- 
tris nomen: quam et saluto in 
nomine Jesu Christi, filii Patris: 
secundum carnem et spiritum 
unitis in omni mandato ipsius, 
impletis gratia Dei indivisim, et 
abstractis ab omni alieno colore; 
plurimum in Domino Jesu 
Christo Deo nostro immacu- 
late gaudere. 
I. Deprecans Deum, attigi vi- 
dere vestras dignas visione fa- 
cles; ut et amplius petebam acci- 
pere. Ligatus enim in Chris- 
to Jesu, spero vos salutare; 
G 


LONGER. 
AD ROMANOS 
De Smyrna per Ephesios scripta. 
Ignatius, qui et Theophorus, 
misericordiam consecutz in 
magnitudine De altissimi, 
Patris Jesu Christi unigeniti 
ejus fili, Ecclesise sanctificate, 
et illuminate in voluntate Dei, qui 
fecit omnia, quse sunt secundum fi- 
dem et dilectionem Jesu Christi, Dei 
et Salvatoris nostri: quae et prae- 
sidet in loco regionis Roma- 
norum; Deo dignz,eminen- 
tia dignae, beatudine digne, 
laude dignze, fide digne, castitate 
dignes, fundatze in dilectione, 
et fide Christi, paternum nomen ha- 
benti, spiritifere: quam et saluto in 
nomine Dei omnipotentis, et Jesu 
Christi filii ejus, qui est secundum 
carnem et spiritum: adunatis in 
mandato ejus, repletis gratia Dei 
inseparabiliter, et ablutis ab omni 
alieno colore, atque immacula- 
tis; plurimam in Deo Patre et 
Domino Jesu Christo, salutem. 
I. Deprecans Deum merui vi- 
dere dignos vultus vestros; 
sicuti plurimum  optabam  prome- 
Vinctus enim in Chris- 
to Jesu, spero vos salutare ; 


reri. 








4:1 THE EPISTLE OF ST. IGNATIUS 


SEIT ᾗ τοῦ ἀξιωθηναί µε εἰς τέλος ἡ μὲν γὰρ ἀρχῇ εὔοι- 


4 a 9 27 9 , 9 ο of , ܠ ܠ‎ ^ f£ 
κονοµιητος ἐστιν ἔάνπερ επιτυχω εἰς περας [sevecs |, εἰς τὸ τὸν κληρον 


Φοβοῦμαι γὰρ 


µου ἀνεμποδίστως [διὰ του παθεῖν] ἀπολα[βεῖ». 


Νε M 9 / A > 7 , / et » X , ܐ‎ o9? «a . 
THY ULDY 7777 , [LN αυτη [LE ἀδικήση UiLby γαρ ευχερες εστιν, 0 56 


^v ܢ ܝ‎ A / , ^s ܢܗ‎ ~ 93 e -” 
ὅλετεποιησαι $1501 06 δυσκολόν ἐστι τοῦ Θεοῦ ἐτιτυχεῖν, ἑάνπερ υμεις 


μὴ Φείσησθε μου, Ov yag ܚܒ‎ ἄλλον ἔζω ܠ‎ ποτε τοιουσον C cov 


ἐπιτυχεῖν' ours ܣܚ‎ cay σιωπήσητε, [εν] ܘܐ‎ ἔργφ ܝ ܚܝ‎ 


Ἐὰν σιωκήσητε ax ἐμοῦ, ἐγὼ γενήσοµαι λόγος Θεοῦ. εὰν δὲ 


θηναι,. 


έρασθητε τῆς σαρχός µου, πάλιν ἔσομαι φωνή. Πλέον μοι μὴ παρᾶ- 


^ ~ ܚ‎ e 3 ܢܚ ܝ‎ / 9 
10 σχησθε τοῦ σπονδισθηναι Osa, ὡς ἔτι Φυσιαστήριον ἔτοιμὸν ܠ(‎ 


LONGER. 
ἑώνπερ 96) ܐܬܟ‎ 9 Tov ἀξιωθηναί 
µε εἷς τέλος εἶνι 4 μὲν γὰρ 
(py?) εὐοικονόμητός ἔστιν, ἐν 
περ χάριτος ἐπιτύχω, [εἰς v0) ror 
κληρόν µου [sic πέρας] ἄνεμπο- 
δίστως ἀπολαβειν. Φοβοῦμαι 
γὰρ τὴν ἀγάπην ὑμῶν, μὴ αυτή 
µε ἀδικήση' ὑμῖν γὰρ εὐχερές 
tori, ὃ φέλετε ποιῆσαι ἐμοὶ δὲ 
δυσκολὸόν sors τοῦ Θεοῦ ἔπιτυ- 
χεῖ, ἑάνπερ ὑμεῖς [μη] Φείση- 
σθε µου [προφάσει φιλίας σαρκίνης.] 
Β΄. Ov θέλω yap ὑμᾶς ἄνθρωπα- 
ρεσκῆσαι, ἀλλὰ Θεῷ ἀρέσαι, ὥσπερ καὶ 
σε ou[re] yee ἐγὼ £» 70- 
τε ܡ‎ [ποιουτον, ὥστε] εου 
ἐπιτυχεῖν οὔτε ὑμεῖς, [ἐὰν σια- 
κρείττονι ἔργῳ ἔχετε 
Εάν [τε γὰρ] σιω- 


πήσητε, 
ἐπιγραφήῆναι]. 
πήσητε X ἐμοῦ, ἐγὼ γενήσο- 
~- * 8N N 3 ~ 
(oxi Θεου ἐὰν δὲ ἐρασύητε 
776 σαρκὸς µου, THAW ἔσομαι 
τρέχων. Π]λεῖον δέ we παρέγεσθε 
του σπονδισθηναι Θεωῶ, ὡς ἔτι 


9υσιαστήριον ἔσοιμόν έστιν 


SHORTER. 
, 5 / ^ ^S ܗ‎ 
& € JA zuo του Ocov 7 TOU 
* ܣ‎ / 9 4 9 e of 
ἀξιωθηνα! p eis τέλος εἶναι L 
μυ γὰρ ἀρχὴ εὐομκονόμιητός 
ἔστιν, ξάνπερ χάριτος ἐπιτύχω, εἰς 
TO τὸν κλῆρόν μου ἀνεμποδίστως 
ἀπολαβεν. Φοβουμαι γὰρ τὴν 
ὑμῶν ἀγάπην, μὴ αὐτή µε ܣ‎ 
κήση ὑμῖν γὰρ &Uyspég ἐστιν, 
$ «έλετε ποιῆσαι ἐμοὶ δὲ dv- 
σκολόν ἔστι τοῦ εου ἔπιτυ- 
χεῶν, ἑάνπερ ὑμεῖς φείσησθέ µου. 

B. Ov «ap θέλω ὑμας ανθρωπα- 
ρεσκῆσαι ἀλλὰ Θεῷ ἀρέσαι, ὥσπερ καὶ 
ἀρέσκετε. Ov γὰρ έγω ποτε ἔζω 
Θεου 


9A ܝ‎ 
6X» σιωπη- 


, ܗ ܬ 
χα!ρον 70/0UTOY ετιτυ-‏ 


4⁄6) 
# ܝ‎ » 
σητε, κρείττονι ἔργῳ VysT& ἐπι- 
γραφῆναι. 
> 9 9 ~ 9 \ 7 ~ 
ἂπ' ρου», byw γενῆσοµαι Όεου 


4 ε ρω 
ουτε υμείς, 
> ܥ ܠܢ‎ ΄ 

Ἐν yap σιωπήσητε 


8 ܠ‎ , ~ ^w , 
&X» δὲ ἐρασθητε τῆς σαρκὸς 


µου, πάλι ܐܧ ܐܘܐ‎ Ὦτρέχων. 
Πλέον μοι μὴ παρώσχησθε 


τοῦ στονδισθηναι Θεῷ, ὡς ἔτι 


9) υσιαστήριο ἔτοιμόὸν εστιν 


42 


TO THE ROMANS. 


ܢ Jodha, i>; lom‏ ܠܫܘܡܠܝܐܼ. bios‏ ܓܝܪ ܛܒܐܝܬ )2332 
ܐܢ folds}‏ ܠܡܡܬܡܰܛܛܝܘ ܠܫܘܡܠܚܐ܇ oly‏ ܡܢܬܝ ܕܠܐ ܠܘܘܟ 
tay bh] S lola Qaa‏ ܡܢ ܚܘܒܟܘܢ [Sos‏ ܢܟܝܢܝܚ. ܠܟܘܢ ܕܝܢ ܦܫܝܩ 
ܠܟܘܢ i556‏ ܡܕܡ o5,‏ [ܢܬܘܢ. o‏ ܕܹܝܢ às‏ ܠܝ joal,‏ ܠܠܗ d‏ 
τας. 6‏ ܐܢܬܘܢ comand ji‏ ܥܠܝ . Bos] >] pe‏ ܐܝܟ ܗܢܐ ܕܐܠܗܐ lode]‏ 
sanded «| ody] ils]‏ ܒܥܒܨܐ ܕܩܪܝܬ ܝ fin So‏ ܬܬܬܐܟܚܘܢ. d‏ ܬܫܒܩܘܢܢܝ 
ܡܠܬܐ ܕܐܠܗܐ ܗܘܐ . ܐܶܢ ܕܝܢ RED‏ ܬܚܒܘܢ ܬܘܒ Joo‏ ܐܢܐ ܠܝ B flo‏ 
ܬܬܠܘܢ ܠܝ ܠܕܡ ܕܠܝܬ ܩܠܢ ܗܕ[܇ ܕ[ܬܕܒܿܚ lal‏ ܥܕ Pad p80 mado‏ 


SHORTER. 

siquidem voluntas sit, ut digni- 
ficer in finem esse. Principium 
quidem enim bene dispensa- 
tum est; siquidem gratia mea 
potiar, ad hereditatem meam 
sine impedimento lucrari. Ti- 
meo enim charitatem vestram, 
ne ipsa me lzedat. Vobis enim 
facile est, quod vultis facere : 
mihi autem difficile est Deo 
potiri; siquidem vos non par- 
citis mihi. 

II. Non enim volo vos homini- 
bus placere, sed Deo placere: quem- 
admodum et placetis. — Neque 
enim ego habebo aliquando 
tempus tale Deo potiendi: ne- 
que vos, si taceatis, meliori 
operi habetis inscribi. Si e- 
nim taceatis a me, ego ver- 
bum Dei: si autem desidere- 
tis carnem meam, rursus fac- 
tus sum vox. Plus autem 
mihi, non tribuetis, quam sa- 
crificari Deo, dum adhuc 
sacrificatorium paratum est: 


LONGER. 

siquidem fuerit voluntas ittivs, qui 
dignum me faciat usque in fi- 
nemi propositum meum consummare. Il- 
la vero principia bonze conver- 
sationis sunt: siquidem per gra- 
tiam meruero sortem meam us- 
que in finem sine impedimen- 
to percipere. Timeo enim di- 
lectionem vestram, ne ipsa me 
ledat. Vobis enim facile est 
quod vultis facere: mihi au- 
tem difficile est Deum prome- 
Teri: tamen potero; S] VOS pe- 
perceritis mihi, occasione amicitie 
carnalis. 

II. Nolo igitur vos homini placere, 
sed Deo: sicuti et complacuistis. 
Nec enim ego habui aliquando 
tale tempus, ut Deum prome- 
ruissem. Ergo et si vos tacue- 
ritis, meliori operi conscri- 
bemini Si enim tacueritis 
de me; ego efficior Dei: si 
autem dilexeritis carnem me- 
am; iterum ero currens. Mul- 
tum enim mihi prestatis, si 
me . offeratis Deo, cum 
jam altare paratum est: 





THE EPISTLE OF ST. IGNATIUS 


43 


ἵνα, &y ἀγάπη y opoc tysyüposvor, ἄσητε Θεῷ τῷ Πατρὶ tv Ἰησοῦ Xei- 


^e ܚܝ‎ ~ ~ 3 4 
ore [τῷ Kugia, OTs ἐπίσκοπον κατηξίωσεν τοῦ Θεοῦ [είναι], εἰς δύσιν 


N ^s N ,‏ ܢ 
Καλον τὸ duvas ἆπο κὀσ-‏ 


ἀπὸ ἀνατολῆς τοῦτον μεταπεμψάμενος. 


Wa 9 
µου εἰς Θεόν, ἵνα εἷς αὐτὸν ἀνατείλω [ev ζωη]. Οὐδέποτε ἐβασκά- 


5 vars οὐδένα" ὤλλους ἐδιδάζατε. Μόνον δύναμιν αἱτεῖσθε μοι δοθῆναι 


ἔσωθέν τε καὶ ἔξωθεν, ἵνα μὴ µόνον λέγω, ἀλλὰ καὶ θέλω [καὶ] μὴ 


µόνον λέγωμαι Χριστιανὸς, ἀλλὰ καὶ εὑρεθω. ᾿Εὰν γὰρ εὑρεθῶ, καὶ 


λέγεσθαι δύναµιαι. Τότε ἔσομαι πιστὸς, ὅταν κὀσμῳ μὴ φαίνωμαι. 


Ov πεισμονὴς τὸ ἔργον, ἀλλὰ 


Οὐδεν γὰρ Φαμόμιενον, καλόν. 


, 9 ܢ‎ e ܢ‎ σ ~ ο a 4 
10 μεγέθους εστι ο Χριστιανισμός, οταν ῴισηται Uz0 X00 [L0U. 


LONGER. 
e ܢ ’ 9 ܝ‎ 4 
ܐܐܐ‎ ἐν GyO T χορος γενόµενοι, 
ww ev ܕ‎ 4? v.) ܚܣ‎ 
ἄσητετῳ largi εν Χριστῷ Inoov, 

N 9 , , ‫݂ 

οτι τον επίσκοπο Συρίας κατηξίω- 
σεν o Oso; εὑρεθήναι, εἰς δύσιν 


ἀπὸ ἀνατολῆς μιταπεμψάμενος, 
[καὶ τῶν ἑαυτοῦ 0 παθηµάτων μάρτυρα] καλῶν, 
τοῦ ο” αὐτὸν ἀπὸ x00; (ee εἰς 


Oso», ive &ig αὐτὸν ἀνατείλω. 
I’. Οὐδέπκοτε ἔθασκάνατε οὐ- 
δεν ὤλλους ἔδιδώζατε. “Eye δὲ 
θέλω, ἵνα κἀκεῖνα βέβαια $, à µαθητεύ- 
» , , ܩܢ‎ , 
οντες ἐντέλλεσθε. Μόνον δύναμιν αἰ- 
σεῖσθέ µοι [εσωθέν τε xai ἔζωθεν,] 
σ M / 4 , ® ܢ‎ 
ܐܐܐ‎ fon μὀνον [< αλλα xci 
SA, ὅπως μὴ μόνον] λέγωμιαι 
Χριστιανός, ἀλλὰ καὶ εὐρεθω. 
[tay γὰρ eve eb, | xci ܐ‎ 
δύναμιαι, καὶ τότε Toros εἶναι, 
ὅταν πόσμῳ μὴ Φαίνωμιαι. Oi» 
Qouvágusyov, ܐ‎ Τὰ yap βλεπό- 
μενα, πρόσκαιρᾳ. τὰ δὲ μὴ βλεπόμενα, 
αἰώνια. . [Ov πεισμονῆς TO έργον, 
ἀλλὰ ¦ μεγέθους & ἐστίν. ܘ‎ Xe 
στιανὸς, ὅταν µισῆται ὑπὸ κὀσ- 


μου, φιλεῖται Tapa Θεοῦ Ei ἐκ ToU ὃ κόσμον 


yàp, φησὶ, τούτου "re, ó κόσμος ἂν ἐφίλει τὸ 
ἴδιον. νυνὶ δὲ οὐκ ἐστὰ ἐκ τοῦ κόσμου, ἀλλ 
ἐγὼ ἐξελεζάμην ὑμᾶς µείνατε παρ ἐμοί.] 


SHORTER. 
ܚ‎ ey ἀγάπῃ 7.0606 7 
ὥσητε cw Πατρὶ ἐν Χριστω 
Ἰησοῦ, ὅ OTI! Tov ἐπίσκοπον Σνρίας 
6 Θεος κατηξίωσεν εὐρεθῆναι, εἰς 
δύσιν ἀπὸ ἄνατολῆς. ταν ac 
Ψάµενος. Καλον τὸ δῦναι à ἀπὸ 
κόσμου πρὸς Θεόν, ἵνα sig av- 
TOY ἀνατείλω. 


I". Οὐδέποτε ἐασκάνατε οὐ- 
’ 4 
deve’ ἄλλους ἐδιδάξατε. 
δὲ θέλω, ἵνα κἀκεῖνα βέβαια 7, à µαθη- 
τεύοντες ἐντέλλεσθε. Movoy [^oi δυ- 
ναµων αἰτεῖσθε ἔσωθέν τε καὶ 
» 
έζωθεν, να μὴ μιόνον λέγω, ἀλλὰ 
ܗ _ , ܬ‎ \ / / 
καὶ θελω) iva on µόνον λέγω- 
ܠ‎ 9 N M e 
μαι Χριστιανος, αλλα καὶ ευ- 
esta. “Kay γὰρ καὶ εὑρεθῶ, 
καὶ λε yerba δύναµιαι, 
τότε πιστὸς εἶναι, ὅταν ROC put) pen 
θαίνωμιαι. οὐδὲν Φαινόμιενον, 
αἰώνιον. Ta yap βλεπόµενα, πρόσ- 
καιρα τὰ δὲ μὴ βλεπόμενα, αἰώνια. 


"Eyo 


ܪ 
A‏ 


'O yap Θεὸς ἡμῶν Ἰησοῦς Χριστὸς, ἐν 
Op σιω- 
πῆς µόνον τὸ ἔργον, ἀλλὰ με 
yibous ἐστὶν 0 Ἀριστιανισμός. 


Πατρὶ Gy, μαλλον φαίνεται. 








44 


ܕܒܚܘܒܐ ܬܗܘܘܢ ܒܚܕܐ .]Zo5cS a‏ ܘܬܫܒܚܘܢ ln‏ ]>[ ܒܝܫܘܥ ܡܫܝܚܐܼ 
{ο‏ ܕܠܐ̈ܦܚܣܩܘܦܐ cà]‏ ܕܢܗܘܐ ܕܐܠܗܐ܇ ܟܕ ܩܪܝܗܝ ܡܢ lai‏ 
ܠܡܠܕܪܒܐ. ܫܦܝܪ ܗܘ eo s:‏ ܠܠܝܡܐ ܒܐܠܗܐ܇ σι»‏ ]2 ܒܚ̈ܝܐ. ܠܐ 
ܡܡܬܘܡ nu aslo (ολο‏ ܐܠܒܬܘܢ. ܒܠܚܘܕ ον flan‏ 
ܕܢܬܝܗܒ ܠܝ ܡܢ ܠܓܘ A wo‏ ܕܠܘ ܒܠܚܘܕ Hb : iso]‏ ܐܦ 9« 
ܘܠܐ ܕܟܪܣܛܝܢܐ dels Jom}‏ ܐܢܐ ܒܠܚܘܕ܆ Bb‏ ܐܒ ܐܫܬܟܚ ܕܐܝܬܚ. 
ܐܶܢ woods] ες‏ ܕܐܝܬܝ ܐܦ ܐܬܩܪܐ ܡܫܟܚ ene.‏ ܗܿܘܐ bl‏ 
ܡܗܝܡܢܐܼ je‏ ܕܒܥܠܡܐ ܠܐ ܡܠܬܚܙܢܐܼ. ܠܝܬ ܓܝܪ ܕܡܠܬܚܙܐ ܕܗܼܘ nma‏ 
dno‏ ܗܘ ܥ̈ܒܕܐܼ. ܐܠܶܐ ܪܒܐ ܗܝ ܟܪܣܛܝܢܘܬܐ AA d, Yo‏ ܥܠܡܐ. 


TO THE ROMANS. 








SHORTER. 

ut, in charitate chorus effecti, 
cantetis Patri in Jesu Christo, 
quoniam Episcopum Syrie dig- 
nificavit Deus inveniri, in Oc- 
cidentem ab Oriente transmit- 
tens. Bonum occidere 8 mun- 
do in Deum, ut in ipso oriar. 

III. Nunquam invidistis in 
aliquo: alios edocuistis. Ego 
autem volo, ut et illa firma sint, que 
docentes preecepistis. Solum mihi 
potentiam petatis ab intra et 
ab extra, ut non solum dicam, 
sed et velim; non ut solum 
dicar Christianus, sed et in- 
veniar. Si enim inveniar, et 
dici possum; et tunc fidelis 
esse, quando utique mundo 
non appareo. Nihil appa- 
rentia bonum est. Deus enim 
noster Jesus Christus in Patre ex- 
istens magis apparet. Non sua- 
sionis opus sed magnitudinis 
est Christianus; quando uti- 
que oditur a mundo. 


LONGER. 

ut, in dilectione chorus effecti, 
cantetis Deo Patri in Christo 
Jesu, quoniam episcopum Sy- 
rie dignum fecit Deus inveniri 
in Occidente, ab Oriente pre- 
mittens suam passionem, martyrem bo- 
num, proficiscentem de mundo 
ad Deum, ut in ipso oriar. 

III. Nunquam fascinástis 
aliquem: alios docuistis. Ego 
autem rogo, ut secundum illa firma, 
quee docti estis, ex omni virtute Op- 
tetis mihi, ut non solum di- 
car, sed etiam inveniar Chris- 
tianus. Si autem inventus 
fuero, et dici possum ; et tunc 
esse fidelis, quando mundo non 
comparuero. Nihil enim de 
his que videntur zeternum est. 
Que enim videntur, inquit, tempora- 
lia sunt: que autem non videntur, 
eterna sunt: nOn solum in Opere, 
Sed etiam in magnitudine. Chris- 
tianitas enim est quee oditur a 
mundo, amatur a Deo: [quia non est 
ab hominibus, sed ex Deo.] Sienim essetis, 
inquit, de mundo, mundus quod suum est 
diligeret: nunc autem quia non estis de 
mundo, propterea odit vos mundus; sed 
ego elegi vos: manete in me. 


Cor. iv. 18. 


lob. xv. 19. 


——A. 





THE EPISTLE OF ST. IGNATIUS 


45 


9 Ν 4 , ܗ‎ , , A 9 / ew e" 
Eyo γθάφω πασαις ταις EXXANTIOIC, ܙ ܐܐ‎ εντέλλομαι τασι», οτι 


ἐγὼ &xav ὑπὲρ Θεου ἀποθνήσκω, savese ὑμεῖς jud πωλύσητέ [με]. 


Παρακαλώ ὑμᾶς, pon [εν] εὐνοίᾳ ἀκαίρῳ γένησθέ wor. ᾿Αφετέ µε 


Siros 72 @sov’ καὶ 


< > ® wf ~ 9 ܝ‎ 
$ ܘܐ‎ είναι, Os àv sverrsy Qsov ἐπιτυχεῖν. 


δι ὀδόντων Sngiov ἀλήθομαι, ἵνα xabapos ἄρτος Θεοῦ εὑρεθῶ. Maa- 


4 ܝ ܠ‎ e 7 4 ܠ‎ ^ 
λον κολακευσατε τα gia, ένα [uot ταφος γένώνται, Xo μηδὲν 


/ ܝܗ‎ 2 2 ο M X ܝ‎ ’ 
χαταλίπωσι του σωματὸς µου, ἵνα µη ποιμηθεὶς, [Doug vim γέ- 


Τότε ἔσομαι µαθητὴς ἀληθῶς Ἰησοῦ Χριστου, ὅτε οὐδὲ 


4 A P4 
Δισανεύσατε τον Κυριον 


ωρα. 


» / ܗ ܩ ~ ܬ 
v0 σῶμώ µου ὁ κὀσµος ὄψεται.‏ 


ν , » ο M ~ 9 / ~ / ε ~‏ ܀ 
υπερ ἔµου, ἵνα διὰ τῶν Οργάνων τούτων Θεῷ Sucia £‏ 


LONGER. 
A’. Ἐγὼ γράφω [αάσαις] ταῖς 
ἐχχλησίαις, καὶ ἐντέλλομαι qü- 
e >? ܢ‎ e N ε y ^ 
ση», OTI Εγὼ έχων υπερ 0 
ἀποθνήσκω, ἑάνσερ ὑμεῖς μὴ κω- 
λύσητε. Παρακαλω ὑμᾶς, μὴ 
vy »y / , ݂ܬ‎ 
εὔνοια ἄκαιρος γένησθε µοι. Ἄφε- 
/ / s  * v 
Té µε «)Πρίων Είναι βρῶμα, δι ὧν 
ܠܙ ܨ‎ ~ 9 ” ~w P, 9 
εστι Θεου επιτυγεῖν. Σ]τὸς 664 
σου Θεοῦ, καὶ δι ὀδόντων α)ηρίων 
, ܢ .ܝ ܝ‎ [ 4 
ἀλήθομαι, sve καθαρος αρτος 
Θεοῦ εὑρεθὼ. Μάλλον κολακεύ- 
ܢ‎ Pd ܘ‎ / 
σατε τὰ Spice, ἵνα (Los τάφος 
γένωντα!, καὶ μηδὲν καταλείπω- 
σι [τῶν] του σώματός µου, iva 
μὴ κοιμηθεὶς, (βαρύς revs εὑρεθή- 
ܘܝܘܗ‎ TÓTÉ [δὲ] έσομαι µαθητῆς 
ἀληθῆς []ησοῦ] Χριστοῦ, ore ov- 
δὲ τὸ σῶμά µου ὁ κόσμος ὄψε- 
΄ ܠ‎ a 
ται. Λιτανεύσατε τον Kupioy 
ὑπὲρ ἐμοῦ, ἵνα διὰ τῶν ὀργάνων 


τούτων [Oso] 3υσία .ܐܐ‎ 


SHORTER. 
A’. Ἐγὼ γράφω ταῖς $xx^- 
΄ 49 / ρω ef 
σιαίς, καί ὠτέλλομαι TAO, οτι 
9 A e 4 e€ a "^ 9 ܝ‎ 
ἐγὼ $xo υπερ Θεου ἀποθνήσκω, 
»5 e ^s A , 
ἑἄνπερ υμεις μὴ κωλύσητε. Ila- 
ρακαλώ ὑμᾶς, μὴ εὔνοια ἆκαι- 
eos γένησθε pos. "Αφετέ µε 
/ y 9 ® ® 3 
θηρίων tiva βορὰν, Os à» ἕνεστιν 
Θεοῦ ἐπιτυχέν. ZirOg sips 
© καὶ 0; οδόντων Ingiov ἁλῆ- 
θωµαι, ἵνα χαθαρὸς ἄρτος tv 
ρεθὼ τοῦ Χριστοῦ. Μάλλον κολα- 
, ܘܬ 4 ܠ‎ /, 
κεύσατε TH 990 ἵνα Os τᾶ- 
Φος γόνώνται, xai pne» χατα- 
,), . ^ 4 4 .ܝ‎ A 
λιπὼσι TOU σώϱατὸος (ου, ἵνα Ly 
ܢ‎ , 4 
χοιμηθεὶς [βαρύς vim γένωμαι. 
Tors έσομαι µαθητὴς ἀληθῶς σου 
Χριστοῦ, ὅτε οὐδὲ τὸ σῶμά µου 
e 74 » / 
0 χοσµος οψεται. Λιτανεύσατε 
ܢ‎ N e an , ^ ܐܘ‎ 4 
TO) Ἄριστον υπέρ εµου, VQ διὰ 


e ^‏ ’ , 4 9 ܢܗ 
τῶν ὀργάνων τούτων «υσία εὑρεθω.‏ 


θι 


46 
hil‏ ܟܬܒ EC SS la]‏ ܠܶܕܬܐ: 1320320[ ܠܟܠܢܫܝ܆ ܕܟܕ Zlso hA,‏ 
ܐܢܐ sje X‏ ܢܗܘ coll,‏ ܠܐ ܬܟܠܝܘܢܢܝ. P85‏ ܐܢܐ ܡܢܟܘܙ 
p‏ ܬܗܘܘܢ ulod‏ ܒܚܘܒܐ ܕܠܐ ܒܙܒܢܗ. ܫܘܒܩܘܢܝ Joo],‏ ܕܚ̈ܝܘܬܐ 
ܕܒܐܝ̈ܕܝܗܝܢ ܐܫܬܘܐ ܠܐܠܝܗܐ. [digi‏ ܕܠܠܗܐ ܐܝܬܝ . Primo‏ ܕܚ̈ܝܘܬܐ 
ܡܬܛܚܢ αλα], b]‏ ܠܚܡܐ ܢܩܕܐ ܕܐܠܗܐ. ܡܓ ܪܓܘ ܓܪܓܘ ο]‏ 
2 ܕܢܗ̈ܘܝܢ ܠܝ ܩܒܪܐ: ܘܡܕܡ ܠܐ GO ods‏ ܦܒܓܕܝܼܝ. 
jlo}:‏ ܡܐ Amos,‏ ܗܘܐ de‏ ܥܠ ܐܢܫܝ. ܗܝܕܝܢ ܗܘ Ἰόσι‏ ܐܢܐ 
ܬܠܡܝܕܐ ua‏ ܠܝܫܘܥ ܡܫܝܚܐܼ. ܡܐ Heb‏ ܠܟܓܪܝ ܚܿܙܐ ܥܠܡܐ. 
ܒܥܘ ܡܢ ܡܪܢ ܚܠܦܝܼ. ܕܒܝܕ lilio‏ ܗܠܝܢ ܐܫܬܟܚ has;‏ ܠܐܠܗܐ. 


TO THE ROMANS, 


SHORTER. 

IV. Scribo Ecclesiis, et prz- 
cipio omnibus, quoniam volens 
pro Deo morior; siquidem 
vos non prohibeatis. 
cor vos, non concordia intem- 
pestiva fiatis mihi. Dimittite 
me bestiarum esse cibum; per 
quas est Deo potiri. Fru- 
mentum sum Dei; et per den- 
tes bestiarum molar, ut mun- 
dus panis inveniar Christi 
Magis blandite bestiis, ut mi- 
hisepulchrum fiant,et nihil de- 


Depre- 


relinquant eorum quz corpo- 
ris mei; ut non dormiens gra- 
vis alicui invenier. Tunc ero 
discipulus verus Jesu Christi, 
quando neque corpus meum 
mundus videbit. Orate Chris. 
tum pro me, ut per organa 


ista Dei sacrificium inveniar. 


LONGER. 

IV. Ego scribo omnibus Ec- 
clesiis, et omnibus mando: 
quia voluntarie pro Deo mo- 
rior, si vos non przepedieritis. 
Rogo itaque vos, ut non frus- 
tra sit in me dilectio vestra. 
Sinite me ut bestiarum esca 
sim; per quam possum Deum 
promereri. Triticum Dei sum: 
dentibus bestiarum molar, ut 
mundus panis Dei inveniar. 
Magis autem blandimini be- 
stiis, ut mihi sepulchrum sint, 
et nihil relinquant de meo 
corpore: ut non obdormiens, 
gravis alicui inveniar. Tunc ve- 
ro ero discipulus Jesu Chris- 
ti, cum corpus meum mundus 
non videat. Deprecamini Do- 
minum pro me, ut per has ope- 
rationes sacrificium inveniar. 





47 THE EPISTLE OF ST. IGNATIUS 


Ovy, ὡς Πέτρος καὶ 11024 διατάσσοµαι ὑμῖν ἔκεῖοι ἀπὸ- 
στολοι, ἐγὼ δὲ κατάκριτος 
AAA ἐὼν φάθω, ἀπελεύθερο «γενήσομαι Ἴησου 


ἐκεῖνοι ἐλεύθεροι, ἐγὼ δὲ µέχρι 
νῦν δοῦυλος. 
Χριστοῦ, καὶ ἀναστήσομαι ἐν αυτῷ ἐλεύθερος. [Kai] νῦν µαν- 
5 θάνω, δεδεμ.ένος, μδὲν ἐπιθυμεῖν. ‘Axo Συρίας µέχρι ‘Pawns 
ϱ)ηριομαχῶ, διὰ yng καὶ Θαλάσσης, νυκτὸς καὶ ἡμέρας, ἔνδε- 
δεμένος δέκα λεοπάρδοι, ὃ ἔστι στρατιωτῶὼν τᾶγμα, oi καὶ 
εὐεργετούμενοι χείρους γίνουται. “Ev δὲ τοῖς ἀδικήμασιν av- 
τῶν μᾶλλον µαθητεύομαι ἀλλ ov παρὰ τοῦτο δεδικαίωµαι. 
10 Ὀναίμην τῶν «ηρίων τῶν ἐμοὶ ἠτοιμασμένω, καὶ εὔχομαι 
σύντομά puoi εὑρεθηναι ܐ‎ καὶ κολακεύσω συντόμως µε κατα- 
ῥαγεῖν, [καὶ] οὐχ, ὥσπερ τινών [ἄλλων] δειλαινόµενα οὐχ, ἥψαντο, 











LONGER. 
Οὐχ we Πέτρος ܇‎ xai Παῦλος δια- 
TOU OU ὑμῖν' ἐκεῖνοι ἀπόστολοι 
Leo? Χριστοῦ,] ἐγὼ [δε] ἐλάχιστος᾽ 
6x εῖνοι ἐλεύθεροι, [ὡς δοῦλοι Θεοῦ.] 
‘ye 0: μέχρι y)» δουλος ἀλλὰ 
ἐὰν πάθω, ἀπελεύθερος [γενήσο- 
μαι] Ἴησου Χριστοῦ, καὶ ἀνα- 
στήσοµαι $» αὐτῷ ἐλεύθερος. 
Nov µανθάνω, [ἐν αὐτῶ] δεδεµένος, 
ܡ‎ ἐσιθυμεῖν κοσμικὸν 7 μάταιον. 
E'. ‘Amo Συρίας μέχει Ῥωμης 
Ὑπριομαχω, διὰ ns χαὶ «αλάσ- 
σης, νυκτὸς xc ἡμέρας, όνδεδεμέ- 
yog δίχα λεοπάρδοις, ὅ 6 ܚܝ‎ στρα- 
σιωτικὸν τάγμα, οἳ καὶ εὐεργετού- 
ܓ‎ χείρους γίνονται’ ἐν δὲ τοῖς 
& I ULT LV αὐτῶν, μάλλον ψμα- 
βητεύομαι, [ἀλλ᾽ ov παρὰ τοῦτο 
δεδικαίωμιαι 1 Οναίμην ra» 0 
pia» τῶν ἐμοὶ ἠσοιμασμένων' 0 
καὶ εὔχομα, σύντομά µοι εὑρεύη- 
ναι ἆ καὶ ܐ‎ πολακεύσω, συντόμως 
με xo TO osi, ovy ὥσπερ 7i- 
yay δειλαινόμενα ουχ. ἤψαντο' 


SHORTER. 


Ovy ὡς Πέτρος καὶ Παῦλος δια- 
σάσσομαι ὑμῖν ἐκεῖνοι ἀπόστο- 
λοι, ἐγὼ πατάκριτος ܢܝܝ‎ 
δλεύθεροι, ἐ ἐγὼ δὲ μέχρι νῦν dov- 
Aog. ‘AAA’ say πάθω, ἀπελευ- 
θερος Ἰησοῦ, καὶ ἀναστήσομαι 
ἐν aura ἐλεύθερος. Noy µαν- 
θάνω δεδεµένος μηδὲν ἐπιθυμεῖν 
κοσμικὸν 1] µάταιον. 

E'. Azo Συρίας μέχρι ܫ‎ 
[ne Ὑηριομαχων διὰ yn καὶ 
Ὀαλάσσης, νυκτος xi ἡμέρας, 
δεδεμένος δέχα λεοπάρδοις, ὅ 
ܚܝ‎ στρατιωτῶν τάγμα, ob καὶ 
εὐεργετούμενοι γείρους γίνονται. 
"Ev δὲ τοῖς ἀδικήμασιν αυτὼν 
μᾶλλον -μαθητεύομαι΄ ἀλλ ου 
παρὰ τουτο δεδιλαίωμαι. Ὄναί- 
μην τῶν αηρίων Tay ܚ‎ 7 
σµένων, καὶ ευχομαι Prou μοι 
εὑρεθηναι) ἆ χαὶ κολαχεύσω συν- 
τόµως μεχαταφαγεῖν, οὐχ ὥσπερ 
τινῶν δειλαινόμενα ουχ ἥψαντο. 


48 


yal loo fi‏ ܦܐܛܪܘܣ ܘܦܘܠܘܣ ܦܩܰܕ ܐܢܐ ܠܟܘܢ܇ ܗܿܢܘܢ ܕܐܝܬܝܗܘܢ ܫ̈ܠܝܚܐܼ. 
hil‏ ܕܝܢ 12250 ܗܿܢܘܢ ܕܝܢ ܒ̈ܢܝ ܚܐܼܪ̈ܐܼ. bl‏ ܕܝܢ Peas‏ ܥܕܡܠܐ̈ Ul «μασ‏ ܐܶܢ 
fa] wales‏ ܠܚܕ ܪܐ hi] ]οσι acaso Sams‏ ܘܐܩܘܡ ܒܗ Go‏ ܒܝܬ dM‏ ܒܕ 
ܚܐܪ̈ܐ. lano‏ ܟܕ enl‏ ܐܢܐ ods‏ ܐܢܐ ܕܡܠܕܡ ܠܐ 4o £o : jl‏ ܘܥܕܡܐ 
6 ܗܘܐ Dud‏ ܚ̈ܝܘܬܐ hl E563‏ ܒܝܡܐܼ ܘܒܝܒܫܐܼ. ܒܠܠܝܐ ܘܒܐܲܝܡܡܐܼ ܟܕ 
ܣܝܪ b]‏ ܒܝܢܬ fms‏ ܢܟܠܕ̈ܝܢ܇ ܕܐܝ̈ܬܝܗܘܢ ܓܘܕܐ ܕܐܦܛܪ̈ܛܝܘܛܐ wa},‏ ܡܐ 
mh,‏ ܐܢܐ ܠܗܘܢ ܝܬܝܪ ܡܒ̈ܐܫܝܢ ca) hl.‏ ܒܝܠܟܝܢܘܬܗܘܢ ܫܬܝܪ 
ܡܬܬܠܡܕ ]. od‏ ܢܝܢ ܡܛܠ ܗܕܐ Dory]‏ ܠܚܝ. 105 ܐܢܐ Maz»‏ 
ܕܡܛܝܒܢ ܠܝ. ܘܡܨܠܝܢܐ ܕܒܥܔܓܠ ܡ̈ܫܬܟܚܢ ܠܝܼ. wl alo‏ 
Bo anis]: Sese? 10‏ ܝܟ γω] Lai] o So?‏ ܘܠܐ «Ξ/ὁ‏ ܠܝܗܘܢ. 


TO THE ROMANS. 





SHORTER. 

Non ut Petrus et Paulus prz- 
cipio vobis. Illi Apostoli, ego 
condemnatus ; illi liberi, ego 
usque nunc servus. Sed si 
patiar, manumissus fiam Jesu 
Christi; ut resurgam liber. 
Et nunc disco, vinctus, nihil 
concupiscere. 


V. A Syria usque Romam 
cum bestiis pugno, per terram 
et per mare, nocte et die; 
vinctus decem leopardis, quod 
est militaris ordo: qui et be- 
neficiati deteriores fiunt. In 
injustificationibus autem ip- 
sorum magis erudior: sed 


non propter hoc justifica- 1 cor. iv. 4. 


tus sum. Sortiar bestiis 

mihi esse paratis; et oro 

promptas mihi inveniri: qui- 

bus et blandiar, cito me devo- 

rare; non quemadmodum quos 

dam timentes non tetigerunt : 
H 


LONGER. 

Non sicut Petrus et Paulus 
precipio vobis. Illi enim 
Apostoli Jesu Christi sunt; ego 
autem minimimimus: illi vero li- 
beri sicut seri Dei; ego autem 
usque nunc servus. Sed si 
passus fuero, libertus ero Jesu 
Christi; et resurgam in eo li- 
ber. Nunc disco, vinctus, ni- 
hil mundi concupiscere, aut ali- 
quid vanum. 


V. A Syria usque ad Romam 
cum bestiis depugno, per ter- 
ram et mare, nocte et die; 
vinctus cum decem leopardis, 
hoc est, cum militari custodia: 
qui ex beneficiis pejores fiunt. 
In injustitiis autem eorum ma- 
gis edoceor: sed nec in hoc 

uidem justificor. Utinam 
ruar bestiis, quze mihi parate 
sunt: de quibus opto compen- 
dium mihi inveniri; et illi- 
ciam ut celerius me comme- 
dant: ne sicut in aliis territz 
sunt, et non eos tetigerunt: 


] Cor. vii. 22. 





THE EPISTLE OF ST. IGNATIUS 


49 


Κάν αυτὰ δὲ ὤκοντα μὴ ελήση, ἐγὼ προσβιάσοµαι. Lvyyropny 


por έχετε, TÍ μοι συμφερει. Madey ps ζπλώση ray ὁρατῶν xci TOY 


9 ܝܢ‎ e , “ ^ 9 ΄ ܣܡ‎ X ܢ‎ / 
ἄορᾶτων, we Incov Xesrrov εχιτύχω. 1100 καὶ σταυρὸς, «)Πρίων τε 


/ M ~ \ A»? ± ܢ‎ 9 ` 
συστᾶσεις, T'U'yXOTT) µέλων, [και] σκορπισµοι οστέων, [καί] 7:4 


X / ~ /  9?»9 4 9 A‏ , ^ ܬ 
OAOU TOU σωµατος, χακαί χολᾶσεις TOU Qe BoAov επ ἐμοῦ ἐρχέσθω-‏ 


4 ο 2 ^ ^ % 7 e / , / 
ܐܐ‎ νον sve 0 Ἂριστου ἐπιτὺχω. O roxsrog os ἐπίπεισαι, 


- 


LONGER. 

4 N e 4 M / 
x&y αυτὰ δὲ ἐκόντα [uy] 3ελη, 
3 A / / 
sya αροσβιάσοµαι. 292 

2 "UD. , 
[^2 μοι $Y.6T8" τί Ob συμφερει 
ἐγὼ «ινώσκω νῦν ἄρχομαι µαθητὴς 
/ ~ ~ 
εἶναι. [Madey pee ζπλὼσαι Tov όρα- 
τῶν xai τῶν ἀοράτων], ἵνα 60 
~ 9 / ~ ܠ‎ 
Ἂριστου sxirvyo. — llup καὶ 
M! > 
σταυρος»,»)Πρίωντε συστᾶσεις, dva- 
τομαὶ, διαιρέσεις, σκορπισμοὶ οστέ- 
ܢ , ~ ܪ‎ 
DW, συγκοπα! µέλων, αλυσμοι 
e, ܝܗ‎ 7 . 
9λου TOU σώματος» καὶ κολασις 
~ / 2928. ^7 " 
rov διαβόλου, ix ἐμὶ ἐρχέσθω 

7 e ? ܝ ܚ‎ 
µονον ἵνα Ἴησου Ἄριστου ἔπι- 

4 
TUYO. 

s'. Οὐδέν µε ὠφελήσει τὰ πέρατα τοῦ 
κόσμου, οὐδὲ αἱ βασιλεῖαι τοῦ αἰῶνος 
τούτου. Καλὸν ἐμοὶ ἀποθανεῖν διὰ Ἰη- 
σοῦν Χριστὸν, 3j βασιλεύειν τῶν περά- 
των τῆς γῆς. Τί γὰρ ὠφελεῖται ἄνθρω- 
Tos, ἐὰν τὸν κόσμον Όλον κερδήσῃ, THY 
δὲ ψυχὴν αὐτοῦ ἀπολέσρ; [Tov Κύριον 
ποθῶ, τὸν υἱὸν τοῦ ἀληθινοῦ Θεοῦ καὶ IIa- 
τρὸς, Ἰησοῦν τὸν Χριστὸν.] Εκείνον ζητῶ, 
τὸν ὑπὲρ ἡμῶν ἀποθανόντα [καὶ ava- 
στάντα.] Συγηγνωμονεῖτέ µοι ἀδελφοὶ᾽ 
μὴ ἐμποδίσητέ por ܐܧ‎ Conv Φφθάσαι, 
[ Ἰησοῦς γάρ ἐστιν ἡ ζωὴ τῶν πιστῶν'] μὴ 
θελησητέ µε ἀποθανειν' [Savaros Ὑάρ 
ἐστιν ἡ ἄνευ Χριστοῦ ζωή. Του Θεοῦ θέ- 
λοντά µε εἶναι, κόσµῳ μὴ χαρίσησθε.] 
᾿Αφετέ µε καθαρὸν das λαβεῖν é- 
κει παραφενόµενος ἄνθρωπος Θεοῦ 
ἔσομα. Ἐπιτρέψατέ µοι µιµητὴν 


SHORTER. 
Κάν αὐτὸ δὲ ἄκοντα wn 98 
ση, εγὼ αροσβιάσοµαι. 
γνώµην Ob ὄχετε, τί µοί συµ- 


φέρει ἐγὼ «ινώσκω νῦν ἄρχομαι 


Συγ- 


μαθητὴς εἶναι. Madey με ζπλώση 
TUY ὁρατων xci ἀοράτω», να 
Πυρ 


4 ܢ‎ / 
xci σταυρος, «ηρίω τε συ- 


Ἴησου Χριστου ἔπισύ 
" ριστου ἐπιτύχω. 


στᾶσεις, ἀνατομαὶ, διαιρέσεις, σχορ- 
πισροὶ ὀστίων, συγκοπὴ μελῶν, 
ἀλησμοὶ ὅλου τοῦ σώματος, κα- 
καὶ κολάσεις τοῦ διαβόλου ix 
ܢ ܝ‎ 9 / a ܝ‎ 9 
ius ἐρχεσθωσαν) µόνον ive In- 
σου Χριστοῦ sxirvyw. 

s'. Οὐδέν por ὠφελήσει τὰ τερπνα 
τοῦ κόσμου, οὐδὲ αἱ βασιλειαι τοῦ ato- 
vos τούτου μᾶλλόν por ἀποθανεῖν ets 
Χριστὸν Ἰησοῦν, # βασιλεύειν τῶν πε- 
ῥράτων τῆς γῆς. Ti γὰρ ὠφελείται ἄν- 
θρωπος, ἐὰν κερδήσῃ τὸν κόσμον ὅλον, 
τὴν δὲ ψυχῆν αὐτοῦ ζηµιωθῇ; ᾿Ἐκεῖνον 
ζητῶ, τὸν ὑπὲρ ἡμῶν ἀποθανόντα" ἐκεῖ- 
νον θέλω, τὸν δι ἡμᾶς ἀναστάντα ὁ δὲ 
τοκετός μοι Επίκειται. Σύγγνωτέ 
pot, ἀδελφοὶ μὴ ἐμποδίσητέ uoc ζησαι, 
μὴ θελήσητέ pot ἀποθανεῖν, τὸν τοῦ 
Θεοῦ θέλοντα εἶναι, κόσμφ μὴ χαρή- 
σησθε. “Aderé µε καθαρὸν dos λαβείν' 
ἐκεῖ παραγενόµενος ἄνθρωπος Θεοῦ 
ἄσομαι. ᾿Ἐπιτρέψατέ µοι μιμητὴν 


ο. 


90 


TO THE ROMANS. 


ܐܟܢ LL: d na‏ ܠܡܬܩܪܒܘ ds‏ ܐܢܐ Wl fa»‏ ܐܢܐ 


ܡܕܡ ܚܝܢ ܐܝܠܝܢ ܕܟ̈ܠܬܚܐܚܝܢ cael 5o Tho‏ 


ܕܠܝܫܫܘܥ ον‏ ܐܫܬܘܐܼ. 


ܢܘܪܐ ܘܕܠܝܒܐ ܘܚܝ̈ܘܬܐ Bro bee. Ἰωώθ .ςΞ-.-ᾖ-.0‏ ܕܓܪ̈ܡܐܼ. 


linge cA lalao 


um ܠܠܝ‎ hio SI) L-——5 ܬܫ̈ܢܝܩܐ‎ 


2019930 ܠܝܫܘܥ ܟܠܫܝܚܐܼ Ἴλας, DA. Jodie]‏ ܩ̈ܝܡܠܝܢ ܥܠܝ 





SHORTER. 


sed et, si ipse volentem non 
velint, ego vim faciam. ¥ 
niam mihi habete: quid mihi 
confert, ego cognosco. Nunc in- 
cipio discipulus esse; nihil me ze- 
lare visibilium et invisibilium, 
ut Jesu Christo fruar. Ignis 
et crux, bestiarumque congre- 
gationes, dispersiones ossium, 
concisio membrorum, moli- 
tiones totius corporis, male 
punitiones Diaboli in me ve- 
niant; solum ut Jesu Christo 
fruar. 

VI. Nibil mihi proderunt termini 
mundi, neque regna seculi hujus. 
Bonum mihi mori propter Jesum 
Christum, quam regnare super ter- 
minos terre. Illum quero, qui pro 
nobis mortuus est; illum volo, qui 
propter nos resurrexit. lle lu- 
crum mihi adjacet.  Ignoscite 
mihi, fratres: non impediatis me vi- 
vere, non velitis me mori, Dei vo- 
lentem esse; per mundum non se- 
paretis me, neque per materiam 
seducatis. — Dimittite me purum 
lumen accipere: illuc adveniens, 


homo ero. Sinite me imitatorem 


LONGER. 

et si ipsz noluerint, ego eis 
vim faciam. Ignoscite mihi: 
ego scio quod mihi expediat. 
Nunc incipio esse discipulus. Nulli 
semulor visibilium et invisibi- 
lium, ut Jesum Christum me- 
rear adipisci. Ignis, crux, 
bestiarumque constantia, abscis- 
sio, separatio, confractio ossium, 
dissipatio membrorum, interi- 
tus totius corporis, e damnatio 
Diaboli; omnis in me veniant, 
ut Jesum Christum merear a- 
dipisci. 

VI. Nihil me juvant que sunt 
mundi hujus: neque regnum tempo- 
rale. Bonum est mihi mori in Jesu 
Christo, quam regnare in finibus 
terre. Quid enim prodest homini, 
81 totum mundum lucretur, animam 
vero suam perdat? Dominum namque 
desidero Filium veri Dei, et Patrem Jesu 
Christi. Ipsum utique quero, et illum 
qui pro nobis mortuus est et resur- 
rexit. Ignoscite mihi fratres, ne mihi 
impediatis ad vitam : Jesus enim est 
vita fidelium. Et ne velitis me mori: 
mors enim est vita sine Christo. Dei 
volens esse mundo non placeam. 
Sinite me puram lucem percipere. 
llluc perveniens, homo Dei ero. 
Concedite mihi, ut sim imitator 


Mat. xvi. 26. 
Luc. ix. 25. 





THE EPISTLE OF ST. IGNATIUS 


X , ” 9 9 ܝܗ ܪ‎ 
χαι ουχ. εστι εν ܝܐ‎ πυρ 


Ovy, ἤδομαι τροφῇ Φθορᾶς, οὐδὲ ἡδοναῖς τοῦ 
"Aero O00 Straw, ὃς ἔστι cael Χριστου, 


ὄρως ἐσταύρωται 3 


ol 


[καὶ] ο ἐμὸς 
[ὦλλῳ ἔρωτι.] 
Biov τούτου. 


ܝ / , e»*‏ / 4 ~ 0 ܝ ܬ ܕ 
εστι αγαπη αφθαρτος.‏ 0 ,ܕܘ )ܘܐ χαι το Kimbo αυτου TEAM‏ 


LONGER. 


εἶναι πάθους Χριστοῦ [τοῦ Θεου pov.] 
Ei τις αὐτὸν ἐν ἑαυτῷ ἔχει, νοήσάτω ܘ‎ 
θέλω, καὶ συµπαθείτω pot, cides τὰ 
συνέχοντά͵ pe. 

Ζ΄. Ὁ ἄρχων τοῦ αἰῶνος τούτου δι- 
αρπάσαι µε βούλεται, καὶ τὴν εἰς [τὸν] 
Θεόν µου γνώµήην διαφθείραι. Μηδεὶς 
οὖν τῶν παρόντων [ὑμῶν] βοηθείτω av- 
τῷ' μᾶλλον ἐμοὶ γένεσθε, TOUT. ἔστι, 
τῷ Θεῷ. My λαλῆτε Ἰησοῦν Χριστὸνν 
κόσμον δὲ προτιμᾶτε. Ῥασκανία ܐܧ‎ ὑμῖν 
μὴ κατοικείτω' μηδὲ ἐὰν ἐγὼ [μας] 
παρὼν παρακαλώ, πεισθητε" τούτοις δὲ 
μᾶλλον πιστεύσατε, οἷς pape ὑμῖν. 
Ζῶν γὰρ γράφω ὑμῖν, ἐρῶν τοῦ [διὰ 
Ἀριστὸν] 0 o ܚ‎ ὄρως i- 
σταύρωται xai ουν $0 TIV gy 72 
ܚ‎ φιλοῦν ri vdwp δὲ Cav, àAM- 
µενον ἐν ἐμοὶ, ἔσωθέν pot λέγει Δεῦρο 
πρὸς τὸν Πατέρα. Ov», ἤδομαι 
τροφή Φθορᾶς, ουδε ἡἠδοναῖς TOU 
Biov τούτου. Ἄρτον [τοῦ] Θεοῦ 
Siw, ܗ‎ ἄρτον οὐράνιον, ἄρτον ζωῆς, ὃ 
έστι σαρξ Ἰησοῦ [τοῦ] ܚܠ‎ Tov 
viol τοῦ Θεοῦ, τοῦ Ὑανομένου έν ὑστέρῳ 
ἐκ σπέρµατος Δαβὶδ καὶ Αβραάμ’ xci 

/ / Ν v , ~~ e 
πόμα NEAM το αίμα αυτου, O 
ἐστιν ἀγάτη ὤφθαρτος, καὶ ἀέν- 
ναος ζωή. 

Η΄. Οὐκ ἔτι θέλω κατὰ ἀνθρώπους 
(nv' τοῦτο δὲ ἔσται, ἐὰν ὑμεῖς θέλητε. 
[Χριστῷ συνεσταύρωμαι ζῶ δὲ, οὐκ ἔτι ἐγὼ, 
ἐτειδήπερ Cg ἐν ἐμοὶ ὁ Χριστός] At ολί- 
ων γραμμάτων αἰτοῦμαι ὑμᾶς, [μὴ πα- 
ῥραιτήσασθέ uc] πιστεύσατέ μοι, | ὅτι τὸν 


Ἰησοῦν pedis τὸν ὑπὲρ ἐμοῦ παραδοθέντα. 
Τί ἀνταποδώσω τῷ Κυρίῳ περὶ πάντων ὧν 


ἀνταπέδωκέ pot; AUTOS δὲ ὁ Θεὸς καὶ Πατὴρ, 
καὶ ὁ Κύριος] Ἰησους o ο Χριστος, φανε- 
ρώσει ὑμῖν ταντα, ὅτι ἀληθῶς λέγω. 


SHORTER. 


εἶναι ToU πάθους τοῦ Θεοῦ µου. Et 
τις αὐτὸν ἐν ἑαυτῷ ἔχει, νοησάτω ὃ 
θέλω, kai συµπαθείτω pot, εἰδὼς τὰ 
συνέχοντά pe. 

20 Ὁ ἄρχων ToU αἰῶνος τούτου 
διαρπάσαι µε βούλεται, καὶ τὴν εἰς 
Θεόν pov γνώμην διαφθεῖραι. Μηδεὶς 
οὖν τῶν παρόντων ὑμῶν βοηθείτω αὐτῷ' 
μᾶλλον ἐμοῦ «γίνεσθε, ToUT ἔστιν TOU 
Θεοῦ. My λαλεῖτε Ἰησοῦν Χριστὸν, 
κόσμον δὲ ἐπιθυμεῖτε Ἡασκανία ev 
ὑμῖν μὴ κατοικείτω pnd ἂν ἐγὼ παρὼν 
παρακαλῶ ὑμας, πείσθητέ jot’ τούτοις 
δὲ μᾶλλον πείσθητε, οἷς γράφω ὑμῖν. 
Ζῶν γράφω ὑμῖν, ἐρῶν τοῦ ἀποθανεῖν' 
ܘ‎ ἐμὸς ἔρως ἔσταύρωται, καὶ οὐκ 
2 7 2 s ^ , 
έστω εν 0 TUE duAóUAov, ὕδωρ 
δὲ Cav, καὶ λαλοῦν ἐν ἐμοὶ, ἔσωθέν uot 
λέγον Δεῦρο πρὸς τὸν Πατέρα. Ov, 
ἤδομαι τροφῇ φθορῶς, οὐδὲ ἡδο- 
ναῖρ του [βίου τούτου. "Aeroy 
Θεου 5έλω, ἄρτον οὐράνιον, ἄρτον 
ζωῆς, ὃς ἐστιν cage Ἰησοῦ Xos- 


e ^ cn ^ ^ ^ 
σσου Tov wov του Oeov, του 


γενο- 
µένου ἐν ὑστέρῳ ἐκ σπέρµατος Δαβὶ 


καὶ Αβραάμ’ χα πόµα Θεοῦ ܬ‎ 
ܢܗ 3 " ܢ‎ / 

TO αἷμα αὐτοῦ, ὃ εστι ἀγάστη 
wv 0 ܨ‎ ΄ 

αφθαρτος, καὶ ἀένναος ζωή. 

Η΄. Οὐκ ἔτι θέλω κατὰ ἀγθρώπους 
(pv τοῦτο δὲ ἔσται, ἐὰν ὑμεῖς θελήσητε. 
Θελήσατε, ἵνα καὶ ὑμεῖς θεληθῆτε. Δι 
ὀλίγων γραμμάτων αἰτοῦμαι ὑμᾶς πι- 
στεύσατέ pot. Ἰησοῦς δὲ Χριστὸς ὑμῖν 
ταῦτα φανερώσει, ort ἀληθῶς λέγω: τὸ 


28 


TO THE ROMANS. 


ܘܪܚܟܠܬܝ ܕܝܠܝ ܕܠܝܒܐ ܗܘ. ܘܠܝܬܐ ܒܚ ܢܘܪܐ ܒܝܲܚܩܪܐܐ ܙܚ ܐ . ܐ ng dso‏ 
bon πμ‏ ܠܚܡܐ ܕܐܠܗܐ ܒܥܿܐ ܐܢܐܼ. 
ܕܐܝܬܘܗܝ ORO‏ ܕܠܫܝܣܐܼ .σιδοο‏ 132 ]11 24 ܕ[ܝܐܘܗܝ. 1292 ܕܐ [l2‏ 


SHORTER. 
esse passionis Dei mei. Si quis ip- 
sum in seipso habet, intelligat quod 
volo; et compatiatur mihi, sciens 
que continent me. 

VII. Princeps seculi hujus rapere 
me vult, et eam que in Deum meum 
sententiam corrumpere. Nullus igi- 
tur presentium de vobis adjuvet: 
ipsi autem magis mei fiatis, hoc est, 
Dei mei. Non loquimini Jesum 
Christum, et mundum concupiscatis. 
Invidia in vobis non inhabitet: ne. 
que utique ego vos preesens deprecor, 
credere mihi. His autem magis cre- 
dite que scribo vobis. Vivens enim 
scribo vobis, desiderans mori. Me- 
um desiderium crucifixum est; 


et non est in me ignis amans 
aliquam aquam: sed vivens et lo- 
quens est in me, intus me dicit; Ve- 
ni ad Patrem. Non delector 
cibo corruptionis,neque delec- 
tationibus vitzee hujus. Panem 
Dei volo ; quod est caro Chris- 
ti, ejus qui ex genere David: et 
potum volo sanguinem ipsius ; 
quod est charitas incorrupti- 
bilis. 

VIII. Non amplius volo secun- 
dum homines vivere: hoc autem 
erit, si vos velitis. Velite autem, ut 
et vos acceptemini. Per paucas li- 
teras deprecor vos: credite mihi. 
Jesus autem Christus vobis mani. 
festabit hsc, quoniam vere dico; 


LONGER. 


assionis Dei mei. Qui eum vult 
m seipso habere, intelligat quod volo ; 
et compatiatur mihi, sciens quid sit 
in me. 

VII. Princeps mundi hujus diri- 
pere me vult, et in judicio Dei mei 
dirumpere. Nemo ergo de presen- 
tibus vobis auxilietur ei: magis au- 
tem mei adjutores estote, hoc est, 
Dei. Nolite dicere Jesum Christum, 
mundum honorantes.  Fascinus in 
vobis non habitet: neque, si vos 

resens rogavero, consentiatis mihi. 
is autem magis consentite que 
scribo vobis. Vivus enim vobis scri- 
bo, desiderans mori pro Christo. 
Meus enim amor crucifixus est, 


et non est 111 me: aqua sutem 
alia viva manet in me intrinsecus mihi 
dicens: Veni ad Patrem. Non 
comedo escam corruptionis; ne- 
que voluptates vitee hujus de- 
sidero. Panem Dei volo, pe- 
nem colestem, panem vite; quae 


est caro Jesu Christi Filii Dei, 
qui natus est in novissimo ex semine 
David et Abrahe: et potum volo 
sanguinem ejus; qui est di- 
lectio incorruptibilis et vita 
eeterna. 

VIII. Jam nolo secundum homi- 
nes vivere: hoc autem erit, si vos 
volueritis. Christo crucifigor: quia jam 
ego non vivo; vivit vero in me Chris- 
tus. Per modica scripta rogo vos; 
ne mihi obsistatis. — Credite mihi quia 
Jesum diligo: quoniam et ipse dilexit 
me, et seipsum tradidit pro me. Quid re- 
tribusm ei, pro omnibus que retribuit 
mihi? Ipse autem Deus Pater et Do- 
minus Jesus Christus manifestabit 
vobis hec omnia; quia vero dico. 


Gal. ii. 19. 


Ps. exv. 12. 








53 THE EPISTLE OF ST. IGNATIUS 


Ασπάζεται ὑμᾶς τὸ ἐμὸν ,ܐܬܐܐܐ‎ καὶ 7 ἀγάπη. τῶν 6 
κλησιῶν τῶν δεζαμιένων µε ὡς ὄνομα Ἴησου Χριστοῦ xui γὰρ 
αἱ προσήκουσαί v; ܘ‎ κατὰ σάρκα, κατὰ TOW µε αχροῆ- 
yov. [Λοιπὸν οὖν ἐγγύς tipa τοῦ προσελθεῦ εἰς Ῥώμην.] + Πολ- The posae 


inclosed thus 

ow E 7? : t + forms‏ ܗ AN‏ »9 » 3 ,~ 9 - ܪܕ 

ὅλα Peo tv Θεῷ ἀλλ ἐμαυτὸν puéTpo, io, [ur EY χαυχησει | dvor: 
ܓ ܗ‎ ρω % \ ܐ‎ Ν X 2 ¥ 

ἀπόλωμαι, νυν γάρ ps δεῖ πλέον Φοβεῖσθαι, xoi pn αροσε- ο... 

~ ~ P : e M / / ~ Epistle to 

χειν τοῖς Φυσιουσίν pws" οἱ γαρ λεγοντες μοι [τοιαυτα], pum Ti- cneTralliam 

in the Medi- 


γοῦσίν µε. Αγαπῶ γὰρ τὸ παθεῖν, ἀλλ οὐκ οἶδα &i ἀξιός ܐܐܘ‎ cean MS 

ὁ γὰρ ζῆλος πολλοῖς μὲν οὐ φαίνεται, gus δὲ πολεμε'. Χρήζοω οὖν ܝ‎ 
10 πραόσητος ἓν ᾗ καταλύεται ὁ ὥρχων τοῦ αἶῶνος τούτου. Δύναμιαι 

ὑμῖν re ἐπουράνια γράψαι, ἀλλὰ φοβοῦμαι μὴ ὑμῖν βλάβην πα- 

cuba συγγνωμονεῖτέ μοι [φυλάσσομαι γὰρ], µήποτε οὐ δυνηθεντες 


SHORTER. LONGER. 
ἀψευδὲς στόµα, ἐν $ ὁ Πατὴρ ἐλάλησεν Kai ὑμεῖ συνεύξασθέ µοι, ἵνα [τοῦ σκοποῦ] 
ἀληθῶς. Αἰτήσασθε περὶ ἐμοῦ, ἵνα ἔπι- τύχω, [ἐν Πνεύματι Αγίῳ]. Ov xara σάρ- 
τύχω. Ov κατὰ σάρκα ὑμῖν ἔγραψα, κα ὑμῖν ἔγραψα, ἀλλὰ κατὰ γνώμην 
ἀλλὰ κατὰ γνώµην Θεοῦ. ᾿Εὰν πάθω, Θεοῦ. ἐὰν πάθω, [ἠγαπήσατε ἐὰν ἆπο- 
ἠθελήσατε ἐὰν ἀποδοκιμασθῶ, ἐμι- δοκιμασθῶ, ἐμισήσατε.] 
σήσατε. 

O'. Mynpovevere ἐν τῇ προσευχῇ 
ὑμῶν τῆς ἐν Συρίᾳ ἐκκλησίας, ἥτις ἀντὶ 
ἐμού moment τῷ Θεῷ χρῆται’ µύνος av- 
τὴν Ἰησοῦς Χριστὸς ἐπισκοπήσει, καὶ 
5 ὑμῶν ἀγάπη. “Eva δὲ αἰσχύνομαι εξ 
αὐτῶν λέγεσθαι οὐδὲ yap ἀἄξιός εἰμι, Sv 
ἔσχατος αὐτῶν καὶ ἔκτρωμα ἀλλ η- 
Aéguaí τις εἶναι, ἐὰν Θεοῦ ἐπιτύχω. 
» / e ~ Ν 92 ܠ‎ ~ 
Ασπάζεται υμᾶς τὸ μον πνευ- 

Ml ~ 
µα, ܐܐܐ‎ ἡ ἀγάπη τῶν EXXAN- 
~ ~ / > ܐܢ‎ 
σιὼν τῶν δεξαμιένων µε eis Ovopu 7 nias : 
Ἴησου Χριστου, οὐχ ὡς παροδεύοντα [49999 [hE ܟܗ‎ ονομα Inoou ܓ‎ 
ܗ=‎ 0 e ^ b ܬ‎ 
xoi γὰρ αἱ μὴ προσήχουσαί por ΤΟ» ουχ ws παροδεύοντα’ καὶ γαρ 
ο EY ή , ^s eS m 
vj 00g τῇ κατὼ güpxc, xara % I) TQOTTXOUCOÁ µοι Tf ode 
, a ܠ‎ / / 
πόλιν µε προηγον. κατα πολι µε προήγαγον. 


Θ΄’, Μνημονεύετε ἐν τῇ εὐχῇ ὑμῶν τῆς 
Ld ܝ‎ 3 , v 3 0 ~ 
εν Zvptq εκκλησίας ήτις αντ €pov ποι- 
5 ^- ^ , ^ » ܢ‎ 
µένι χρηται τῷ Κυρίῳ, [ τῷ εἰπόντι. Ἐγὼ 
9» ܢ ܪ‎ ? » NX 2 
εἰμὶ ὁ ποιμὴν ὁ καλός καὶ ] μόνος avryv επι- 
σκοπήσει, kai y ὑμῶν [ets αὐτὸν] ἀγάπη. 
[Evo δὲ καὶ αἰσχύνομαι ἐξ αὐτῶν λέγε- 
σθαι οὐ γάρ εἰμι ἄξιος, dv ἔσχατος 
αὐτῶν, καὶ ἔκτρωμα" GAA’ ἠλέημαί τις 
εἶναι, ἐὰν Θεοῦ ἐπιτύχω.] Ἀσπάζι- 
e ~ \ 9 ܢ‎ ^s N 
ται υμᾶς TO εν πνευμα, ܐܬ‎ 7] 
2 / ~ 9 ~ ~ 
αγάπη τὼν ἐχχλησιὼν τῶν δεζα- 


I’, Γράφω δὲ ὑμιν ταῦτα ἀπὸ Σμύρ- I’, Γράφω δὲ ὑμιν ταῦτα ἀπὸ Σμύρ- 
vos δι Ἐφεσίων τῶν ἀξιομακαρίστων. νης, διὰ Ἐφεσίων τῶν ἀξιομακαρίστων. 
Ἔστιν δὲ καὶ ἅμα ἐμοὶ σὺν ἄλλοις πολ- "Ear: δὲ ἅμα ἐμοὶ σὺν πολλοῖς [xai] 
Avis Κρόκος, τὸ ποθητόν pot Όνομα. ἄλλοις Κρόκος, τὸ ποθητον ὄνομα. 


54 


TO THE ROMANS. 


pla‏ 2503( ܪܘܚܝܼ. ܘܚܘܒܐ ܕܠ̈ܝܕܬܐ ܕܩܒܠܝܢܝ܇ ya]‏ ܕܠܫ ܟܠܗ ܕܝܫܘܥ 
ܟܠܫܝܚܐܼ. ]9« ܓܝܪ di]‏ ܕܩܕ̈ܝܒܝܢ bj‏ ܒܦܓܪ܆ ܒܟܠ exe haie‏ 
ܗܘܘ ܠܝ. b] «ιο Sasso‏ ܗܘ Lie]‏ ܠܕܗܿܘܡܐܼ. ܣܓܝ̈ܐܬܐ ܝܕܥ μ]‏ 
ܒܐ̈ܠܗܐ. B]‏ ܡܚܠܫܚ b]‏ ܢܦܫܝ ܕܠܐ ܐܒܕ ܒܫܘܒܝܗܪܐ. fan‏ ܗܘ ܓܝܪ WS‏ 
ܠܝ ܕ[ܕܚܠ ܝܬܝܪܐ[ܝܬ. Ho‏ ܚܘܪ ܒܗ̈ܢܘܢ ܕܡܠܚܬܢ̈ܝܢ cio]? ἕως eol «ο‏ 
et pee ceo ye]? a‏ ܠܝ. Leto‏ ܓܝܪ ܕܐܚܫܝ B pl‏ ܝܕܠ ]11 ܐܶܢ Jos‏ 
did «Ἠ]‏ ܓܝܪ i‏ ܠܐ ܟܠܬܚܙ[. JDO e? esos‏ ܐܝܬ ܠܝܗ. ܚܫܚܐܼ ܗܝ 
ܠܝ ܗܟܝܠ ܢܝܚܘܬܐ ܕܒܗ̇ Dlaso‏ [ܪܟܘܢܗ ܕܥܠܡܐܼ ܗܢܐܼ. ܡܫܟܚܢܐܼ 


Β] oni ܕܐܒܬܘܒ ܠܟܘܢ‎ 


ܕܚܿܠܢܐܼ Pou pod,‏ ܐܥܒܕ 


ܘܙܠܟܘܢ. ܢܥܘ ܠܝ ܡܢ ܢܦܫܝ. Ὦ Li) tay bl qam]‏ ܬܫܟܚܘܢ 


SHORTER. 


non mendax os, in quo Pater vere 
locutus est. Petite pro me, ut at- 
tingam. Non secundum carnem vo- 
bis scripsi; sed secundum senten- 
tiam Dei. Si patiar, voluistis; si 
reprobus efficiar, odivistis. 

IX. Mementote in oratione vestra 
ejus que in Syria Ecclesi, que pro 
me pastore Deo utitur. Solus ipsi 
Jesus Christus vice Episcopi sit, et 
vestra charitas. Ego autem erubes- 
co ex ipsis dici. Non enim sum 
dignus, existens extremus ipsorum, 
et abortivum: sed misericordiam 
consecutus sum aliquis esse, si Deo 
fruar. Salutat vos meus spiri- 
tus, et charitas Ecclesiarum 
quz receperunt me in nomine 
Jesu Christi, ut non transeuntem. 
Etenim non advenientes mihi 
in via quze secundum carnem, 
secundum civitatem me prz- 
cesserunt. 

X. Scribo autem vobis heec a Smyr- 
na, per Ephesios digne beatos. Est au- 
tem et simul mecum cum aliis multis 
et Crocus, desideratum mihi nomen: 


LONGER. 


Et vos simul condeprecamini mecum, 
ut laborem consequar in Spiritu Sancto 
Non secundum carnem vobis scripsi 
sed secundum dispositionem Dei. 
Si sutem passus fuero, dilexistis me: 
sed si reprobatus fuero, odio me ha- 
buistis. 

IX. Mementote in orationibus 
vestris illius qui pro me recturus est Ec- 
clesiam qute est in Syria. Credite 
Domino dicenti. Ego sum pastor bonus; et 
solus eam visitabit: et sit vestra in eo 
dilectio. Ego autem et erubesco ex 
ipsis dici. Non enim sum dignus esse 
ultimus eorum aut purgamentum : 
sed miserabilis sum nunc, donec De- 
um merear adipisci. Salutat vos 
spiritus meus, et dilectio ec- 
clesiarum quae me suscepe- 
runt, sicut nomen Jesu Christi. 
Habentes enim me, non quasi trans- 
euntem, aspiciebant ΤΙ8ΙΠ meam et 
per civitatem me deducebant. 

X. Hec igitur scribo vobis de 
Smyrna, per Ephesios beatudine dig- 
nos. Est autem mecum simul cum 
aliisCrocus, desiderabile mihi nomen: 


Joh. x. 11. 


55 THE EPISTLE OF ST. IGNATIUS 


χωρῆσαι στράγγαλωθητ. Kai γὰρ ἐγὼ ου καθότι δέδεµαι, 
καὶ δυνάμαι vosiy re ἑπουράνια, καὶ τὰς τοποθεσίας τὰς ἀγγελι- 
κὼς, καὶ τὰς συστάσεις τὰς ἀρχοντικὰς, ὁρατά τε καὶ ἀόρατα, 
παρὰ τουτο μαθητής sins’ πολλὰ γάρ µοι λείπει, να [ἀξίως] Θεοῦ 


δσελειωθῶ. "Έρρωσθε tig τέλος, ev ὑπομονῇ Ἰησοῦ Χριστοῦ [τοῦ 





LONGER. 

[Περὶ] τῶν προσελθόντων ἀπὸ Συρίας 
[ες Ῥώμην] ets δόξαν Θεοῦ, [πιστεύω 
ὑμᾶς ἐπεγνωκέναι ots καὶ δηλώσετε, 
ἐγηύς ue ovra" πάντες γὰρ εἰσὶν ἄξιοι 
Θεοῦ καὶ ὑμῶν οὓς πρέπον ἐστὶν ὑμῖν 
κατὰ πάντα ἀναπαῦσαι.] “Eypayra [δε] 
ὑμῖν ταῦτα TH πρὸ ἐννέα καλανδῶν 
Σεπτεμβρίων. Ἔρρωσθε εἰς τέλος, 
ἐν ὑπομονῇ Ἴησου Χριστοῦ. 


Osov ἡμῶν]. 
SHORTER. 
Περὶ τῶν προελθόντων µε ἀπὸ Συρίας 
eis Ῥώμην ets δόξαν τοῦ Θεοῦ, πιστεύω 
ὑμᾶς ἐπεγνωκέναι, ols καὶ δηλώσατε 
ἐγηύς µε OvTa’ πάντες γάρ ܐܗܐܘ‎ ἄξιοι 
τοῦ Θεοῦ, καὶ ὑμῶν οὓς πρέπον ὑμῖν 
ἐστιν κατὰ πάντα ἀνακαυσαι. "Eqpa- 
a δὲ ὑμῖν ravra τῇ πρὸ ἀννέα καλαν- 
sav Σεπτεµβρίων, τουτέστιν Αὐγούστου 
., , Mea? €t , / 

εἰκάδι τρίτη. “Eppaods εἰς τέλος, 
ἓν ὑπομονῇ Ἰησοῦ Χριστοῦ. ᾿Αμήν. 


ܢ 


66 


TO THE ROMANS. 


ܠܩܐܣܦܩ ܘܬܬܠܪ̈ܙܠܝܘܢ. ܐܦ [ܢܐܓܝܪ ܠܘ ܡܛܠ gam];‏ ]1 ܘܿܠܫܟܚ ܐܢܐ 
ܠܡܕܥ 11212504 : 12052]o‏ ܕܩܪܐܐܒܵܐ܇ ܘܩܘܡܐ ܕܫ̈ܠܝܐܛܢܐ cree»‏ ܘ ܕܠܐ 
ܡ̈̈ܬܚܙܝܢ܇ Moa σι Sese‏ ܠܚ 02 ili‏ ܤܓܝ ܓܝܪ ime‏ ܐܢܐ c»‏ 
oon «ἶσιῇ Loa: [Lozada‏ ܚܠܲܝ̈ܝܠܝܢ a] pedo,‏ ܡ 


© O9 9 τσ ܡܫܝܚܐ‎ 5 


SHORTER. 
de advenientibus mecum a Syria in 
Roman, ad gloriam Dei, credo vos 
cognovisse; quibus et manifesta- 
tis prope me existentem. Omnes 
enim sunt digni Deo et vobis: quos 
decens est vos secundum omnia quie- 
tare. Scripsi autem vobis hec, in 
ea que ante ix. Kalendas Septembris. 
Valete in finem, in sustinentia 


Jesu Christi. 


LONGER. 


ex his qui advenerunt de Syria ad 
Romam in gloria Dei. Credo vos 
agnoscere que mihi mandéstis, ad- 
huc proxime constituto. Omnes e- 
nim digni sunt Deo: et apud vos me 
oportet in omnibus requiescere. 
Scripsi vobis hec, nono Calendas 
Septembris. Incolumes estote 
usque in finem, in patientia 
Jesu Christi. 


Amen. 


OTHER EPISTLES 
MENTIONED BY EUSEBIUS 


AS ATTRIBUTED TO 


ST. IGNATIUS. 


EPISTLE TO THE MAGNESIANS. 


The words and sentences enclosed thus [ ] in the Shorter Recension have no equivalent 


in the Longer. 
SHORTER. LONGER. 
ΜΑΓΝΗΣΙΕΥΣΙΝ. TOY AYTOY EDIZTOAH ΠΡΟΣ 
'"'yv&rtoc, 6 Kat Θεοφόρος, τῇ ΜΑΓΝΗΣΙΟΥΣ. 


Ἰμνάτιος, 6 καὶ Θεοφόρος, τῇ εὖ- 
λογημένῃ év χάριτι Θεοῦ Πατρὸς 
ἐν Χριστῷ Ἰησοῦ τῷ σωτῆρι, ἓν ᾧ 
ἀσπάζομαι τὴν ἐκκλησίαν τὴν οὗ- 
σαν ἐν Μαγνησίᾳ τῇ πρὸς Μαιάν- 
δρω, καὶ εὔχομαι ἐν Θεῷ Πατρὶ, 
καὶ Χριστῷ Ἰησοῦ τῷ Κυρίῳφ ἡμῶν 
ἐν ᾧ πλεῖστα χαίρειν ὑμᾶς ety. 


Α΄. Γνοὺς ὑμῶν τὸ πολυεύτακτον 
^ ܬ‎ 
τῆς κατὰ Θεὸν ἀγάπης, ἀγαλλιώμε- 
, ? , ) e 
voc προειλόμην ἐν πιστει Ίησου Xpr- 
στοῦ προσλαλῆσαι ὑμῖν. ᾿Αξιωθεὶῖς 
ܔ‎ 3 ? , 9 ^ 3 
yap ὀνόματος θείου και ποθεινου ἐν 
a 
otc περιφέρω δεσμοῖς, ἄδω τὰς ἔκκλη- 
"^ e ܨ‎ 
σίας, ἐν aig ἔνωσιν εὔχομαι σαρκὸς 
καὶ πνεύματος Ἰησοῦ Χριστοῦ ὃς ἐστι 
ܪ ΄ ΄ 3 ܝ ܠ‎ 
σωτὴρ πάντων ἀνθρώπων, μάλιστα δὲ πι- 
A |  ”α qw 3 , ܝܢ © ܦ‎ 
cTOv' οὗ τῷ αἵματι ἐλυτρώθητε' δι οὗ ἔγ- 
vore @eov, μᾶλλον δὲ ὑπ avrov ἐγνώσ- 
© ^ 
θητε ἐν ὢ ὑπομένοντες, τὴν πᾶσαν 
ἐπήρειαν τοῦ αἰῶνος τούτου διαφεύ- 
ξεσθε. Πιστὸς yap, ὃς οὐκ ἐάσει ὑμᾶς 


πειρασθῆναι ὑπὲρ o δύνασθε. 
, ܝ ܝ ® ܢ‎ ^ 
Β΄. Ἐπει ovv ἠξιώθην ἰδεῖν ὑμᾶς 
N ^ ^ ^ * 
διὰ Aapa τοῦ ἀξιοθέου ὑμῶν ἐπισκό- 
ܫ ܠ‎ 
που, καὶ πρεσβυτέρων Θεοῦ ἀξίων, 


εὐλογημένῃ ἐν χάριτι Θεοῦ 
Πατρὸς ἐν Ἰησοῦ Χριστῷ σω- 
τῆρι [ἡμῶν,] ἐν ᾧ ἀσπάζο- 
μαι τὴν ἐκκλησίαν τὴν οὖσαν 
? , ^ ܠ‎ a 
ἐν Μαγνησιᾳ τῇ προς Μαιάν- 
δρῳ, καὶ εὔχομαι ἐν Θεῷ Πα- 

8 a 3 9 e^ e 
tpi καὶ [ἐν] Ἰησοῦ Χριστῷ 
πλεῖστα χαίρειν. 


A’. Γνοὺς ὑμῶν τὸ πολυεί- 
τακτον τῆς κατὰ Θεὸν ἀγάπης, 
ἀγαλλιώμενος προειλόµην ἐν πί- 
στει Ἰησοῦ Χριστοῦ προσλα- 

cn 4 8‏ ܝ 
λῆσαι ὑμῖν. Καταξιωθεὶς yap‏ 
ὀνόματος 9εοπρεπεστάτου ἐν oig‏ 

4 ^ ܟ ܪ ܨܝ‎ 
περιφέρω δεσµοίς, ἆδω τας ἐκ- 
ܒ‎ ej 
κλησίας, ἐν ais ἕνωσιν εὔχομαι 
σαρκὸς καὶ πνεύματος Ἰησοῦ 
Χριστοῦ, [τοῦ διαπαντὸς ἡμῶν 
ζην, πιστεώς τε καὶ ἀγάπης, 
< ΣΑ , % ܕܟ‎ 
NS οὐδὲν προκέκριται, TO δε κυ- 

ܕ 4 Ν‏ ^ 2 ܝ 
ριώτερον Ἰησοῦ καὶ Πατρος,] ἐν‏ 
e b ^ ,‏ 
ᾧ ὑπομένοντες την πᾶσαν ἐπη-‏ 
ρειαν [τοῦ ἄρχοντος] τοῦ αἰῶ-‏ 

, ܬ‎ , 
voc τούτου [καὶ] διαφυγόντες 
[Θεοῦ τευξόμεθα.] 

5 ^ Ls 

B’. Ἐπεὶ οὖν ἠξιώθην ἰδεῖν ὑμᾶς 
διὰ Δάμα τοῦ ἀξιοθέου ὑμῶν ἐπι- 
σκόπον, καὶ πρεσβυτέρων ἀξίων 


EPISTLE TO THE MAGNESIANS. 





The words and passages enclosed thus [ [ have no equivalent in the corresponding Greek. 


SHORTER. 

AD MAGNESIOS. 
Ignatius, qui et Theophorus, 
benedicte in gratia Dei Pa- 
tris in Christo Jesu salvatore 
nostro; in quo saluto Eccle- 
slam existentem in Magnesia 
ea quee juxta Meeandrum, et 
oro in Deo Patre et Jesu 

Christo plurimum gaudere. 


I. Cognoscens vestram mul- 
tibonam ordinationem ejus que 
secundum Deum charitatis ; 
exultans preelegi in fide Jesu 
Christi alloqui vos. Dignifi- 
catus enim nomine Deo-decen- 
tissimo in quibus circumfero 
vinculis, canto Ecclesias, in qui- 
bus unionem oro carnis et spi- 
ritus Jesu Christi; ad nos sem- 
per vivere fidei quod et chari- 
tatis, cui nihil prefertur, prin- 
cipalius autem Jesu et Patris, 
in quo sustinentes omne nocu- 
mentum principis seculi hu- 
jus et perfugientes Deo poti- 
mur. 

IL Quia igitur dignifica- 
tus sum videre vos per Dama 
dignum Deo vestrum Episco- 
pum, et Presbyteros dignos 





LONGER. 


EIUSDEM EPISTOLA AD 
MAGNESIANOS. 


Scripta ex Smyrna. 


Ivnatius, qui et Theophorus, bene- 
dictz [Ecclesie] gratia Dei Patris 
in Christo Jesu salvatore nostro; 
in quo saluto Ecclesiam que est 
in Magnesia juxta Meandrun, et 
oro in Deo Patre, et Jesu Christo 
Domino nostro: in quo plurimum 
vos gaudere opto. 


I. Cognoscens vestram secundum 
Deum bene dispositam dilectionem : 
exsultans assumpsi in fide Jesu Chris- 
tialloqui vos. Dignus effectus sancti 
atque desideratissimi nominis, in his 
quee gesto vinculis; cano Ecclesias, 
in quibus laudare opto carne et spi- 
ritu Jesu Christi; qui est salvator om- 
nium hominum, maxime fidelium: cu- 
jus sanguine redempti estis, per quem 
cognovistis Deum, immo cogniti estis 
ab eo; in quo sustinentes, seculi hu- 
jus tentationem effugite. Fidelis est 
autem, qui non permittet tentari vos 
super id quod potestis sufferre. 


II. Quoniam ergo merui videre 
vos per Deo dignum Episcopum 
vestrum Damam, et Deo dignos 


1 Tim.iv.10. 


Gal. iv. 9. 


1 Cor. x. 13. 


61 THE EPISTLE TO THE MAGNESIANS. 


LONGER. 
Báccov xai Απολλωνίου, καὶ τοῦ συμβιωτοῦ µου 
διακόνου Ζωτίωνος, oU ἐγὼ ὀναίμην, ὅτι ὑποτάσ- 
σεται τῷ ἐπισκόπῳ καὶ τῷ πρεσβυτερίῳ, χάριτι 


^5 , > ܕܐ‎ ^ 
Θεου, ἐν vouo Inoov Χριστου. 


ܣ ^ ܠ ܠ 

Γ΄’. Καὶ ὑμῖν δὲ πρέπει µή καταφρονεῖν τῆς ἡλικίας 

^ 9 ^ ܠ‎ 
τοῦ ἐπισκόπου ἀλλὰ κατὰ γνώµην Θεοῦ Πατρὸς, 
a , ܬ‎ 2 A 3 / ܒ ܪ‎ 9 
πασαν ἔντροπην αὐτῷ ἀπονέμειν, καθως ἐγνων και 
^ t » , 3 ܬ ܠ‎ , 
τους αγίους πρεσβυτέρους, oU προς Thy φαινομέ- 
viv ἀφορῶντας νεότητα, ἀλλὰ πρὸς τὴν ἐν Θεῷ φρόνη- 
ow. Ἐπείπερ οὐχ οἱ πολυχρόνιοί εἰσι cool, οὐδὲ οἱ γέρον- 
τες ἐπίστανται σύνεσιν ἀλλὰ πνεὺμά ἐστιν €v βροτοῖς. 
Δανιῆλ μὲν yap $ σοφὸς, δωδεκαετῆς, γέγονε κάτοχος τῷ 
eic πνεύµατι, καὶ τοὺς µάτην THY πολιὰν φέροντας πρεσ- 
βύτας, συκοφάντας καὶ ἐπιθυμητὰς ἀλλοτρίου κάλλους 
ἀπήλεγξε. Σαμουὴλ δὲ, παιδάριον ov μικρὸν, τὸν évevg- 
, 8 ܢ‎ ΄ ^ ^ , a 
xovraety ἨΗλεὶ διελέγχει, τοῦ Θεοῦ προτετιµηκότα τοὺς 
ܝ‎ όν € ΄ Νε / ܝ‎ ΄ * ^ 
ἑαυτοῦ waidas. Ὡσαύτως καὶ Ἱερεμίας ἀκούει xpos TOU 
Θεοῦ, My λόγε ὅτι νεώτερός εἰμι. Σολομῶν δὲ, καὶ ܨܧ ܗܘܐ‎ 
o μὲν, δωδεκαετῆς βασιλεύσας, τὴν φοβερὰν ἐκείνην καὶ 
δυσερµήνευτον ἐπὶ ταῖς γυναιξὶ κρίσιν ἕνεκα τῶν autor 

“ ܬ ܠ ܠ w‏ ܠ ܟ 8 ε‏ ܝ ܝ 

ἐποιῄσατο' o δὲ, ὀκταετῆς ἄρξας, τοὺς βωμοὺς και τα τε- 
µένη κατέρῥιπτε, καὶ τὰ ἄλση κατεπίµπρα’ δαίµοσι yap 
ἦν, αλλ᾽ ov Θεῷ, ἀνακείμενα' καὶ τοὺς ψευδιερεῖς κατέ- 
σφαττεν, ὡς ἂν φθορέας καὶ ἀπατεῶνας ἀνθρώπων, αλλ᾽ ov 
θειότητος λατρευτάς. Τοιγαροῦν οὐ τὸ νέον εὐκαταφρόνητον, 

or ἂν Θεῷ ἀνακείμενον 9° ἀλλ᾽ ὁ τὴ ύμην µοχθηρο 
µενον f° ἀλλ᾽ à τὴν γνώµην µοχθηβὸς, 

΄ 9? ε ^ ^ , ^5 € 
Kay πεπαλαιωµένος f ἡμερών κακών. Neos ἦν o Χριστο- 
φόρος Τιμόθεος GAA’ ἀκούσατε, oia γράφει αὐτῷ o διδάσ- 
καλος Myédeis σου τῆς νεύτητος καταφρονείτω, ἀλλὰ 
τύπος yivou τῶν πιστῶν, ἐν λόηφῳ, ἐν ἀναστροφῇ. Ἡρέ- 
TOV οὖν ἐστὶ καὶ ὑμᾶς ὑπακούειν τῷ ἐπισκόπῳ ὑμῶν, 
καὶ κατὰ μηδὲν αὐτῷ ἀντιλέγειν" φοβερὸν γάρ ἐστι τῷ 
΄ > ΄ > * ܬ‎ 4 4 

τοιούτω ἀντιλέγειν OU yap τουτονι Tov βλεπόμενον 


^ ܥ ܠ‎ 
πλανᾷ τις, ἀλλὰ τὸν ἀόρατον παραλογίζεται, τὸν μὴ 


SHORTER. 


Ἡάσσου καὶ Άπολ- 
λωνίου, καὶ τοῦ 
συνδούλου µου 
διακόνου Σωτίω- 
vos, οὗ ἐγὼ ὁ- 
ναίµην, ὅτι ὑπο- 
τάσσεται τῷ ἔπι- 
σκόπῳ [ὡς] χάριτι 
Θεοῦ,καὶ τῶπρεσ- 
βυτερίῳ ὡς νόμῳ 
Ἰησοῦ Χριστοῦ. 
Γ΄. Καὶ ὑμῖν δὲ 
πρέπει μὴ ܟܗ‎ 
χρᾶσθαι τῇ ἡλι- 
κίᾳ τοῦ ἐπισκόπου, 
ἀλλὰ κατὰ δύνα- 
µιν Θεοῦ Πατρὸς 
πᾶσαν ἐντροπὴν 
αὐτῷ ἀπονέμειν, 
καθὼς ἔγνων καὶ 
τοὺς ἁγίους πρεσ- 
βυτέρους, οὐ προσ- 
ειληφότας τὴν φαι- 
νοµένην νεωτε- 
ρικὴν τάξιν, GAN’ 
[ὡς] φρονίμους 
ἐν Θεῷ [συγχω- 
ροῦντας αὐτῷ οὐκ 
αὐτῷ δὲ, ἀλλὰ 
τῷ Πατρὶ Ἰησοῦ 
Χριστοῦ τῷ πάν- 
των ἐπισκόπῳ. 
Eis τιμήν] οὖν [ἐ- 
κείνου τοῦ 9ελή- 
σαντος ἡμᾶς] πρέ- 
πον ἐστὶν ἔπα- 
κούειν κατὰ µη- 
δεµίαν ὑπόκρισιν' 
ἐπεὶ οὐχ ὅτι τὸν 
ἐπίσκοπον  TOU- 
τον τὸν ᾖβλεπό- 
µενον πλανᾶᾷ τις, 
ἀλλὰ τὸν ἀόρατον 
παραλογίζεται τὸ 


62 


SHORTER. 


Bassum et Apol- 
lonium, et con- 

servum meum 
Diaconum Zotio- 
nem, quo ego fru- 
ar; quoniam sub- 
jectus est Episco- 
po ut gratise Dei, 
et Presbyterio ut 
legi Jesu Christi. 
[Glorificato De- 
um patrem Do- 
mini Jesu Chris- 
ti.] 


III. Sed et vos 
decet non couti 
etate Episcopi, 
sed secundum 
virtutem Dei Pa- 
tris omnem reve- 
rentiam el tri- 
buere,sicut agno- 
vietsanctosPres- 
byteros,non assu- 
mentes apparen- 
tem juniorem or- 
dinem, sed ut 
prudentes in Deo 
concedentes ip- 


‘si; non ipsi au- 


tem, sed Patri Je- 
su Christi om- 
nium Episcopo. 
In honorem igi- 
tur illius volen- 
tis nos decens est 
obedire, secun- 
dum nullam hy- 
pocrisim: quia 
nequaquam Epis- 
copum hunc con- 
spectum seducit 
quis, sed invisibi- 
lem paralogizat. 


THE EPISTLE TO THE MAGNESIANS. 


LONGER. 


Presbyteros, Bassum scilicet et Apollonium, et 
convivam meum Zotionem quem ego nutrivi; quo- 
niam subditus est Episcopo et Presbyteris in gratia 
Dei, et lege Jesu Christi. 

III. Et vos oportet non contemnere setatem Epis- 
copi; sed secundum ordinationem Dei Patris om- 
nem venerationem ei exhibere; secundum quod 
cognovi etiam sanctos Presbyteros ei deferre; non 
propter juventutem, que in eo videtur, arbitrantes 
eum contemnendum, sed in sapientia Dei ei obedire. 
Quoniam quidem non longi temporis sunt sapientes ; 
neque senes sciunt prudentiam : sed spiritus est in ho- 
minibus. Denique Daniel sapientissimus, duodecim 
annorum effectus, Spiritu Sancto repletus est; et illos 
seniores, canitiem vanam habentes, calumniatores et 
alens pulchritudinis appetitores esse manifestavit. 
Samuel etiam, cum esset puer pusillus, nonagenarium 
Heli sacerdotem per increpationem redarguit, quod 
filios suos honorificaret super Deum. Similiter et 
Hieremias audit a Domino: Noli dicere quia juvenis 
sum ego. Salomon quoque et Josias [in juventute 
mirifici et sapientes in operibus suis apparuerunt.] 
Salomon quidem, duodecimo anno etatis sue regnare 
incipiens, arduam et interpretabilem mulierum pro par- 
vulis quaestionem terribili judicio dissolvit. Josias 
vero, octo annorum existens, aras et monumenta sub- 
vertere cepit, lucos excidere, et templa dejicere; que 
non Deo, sed demonibus fuerant consecrata. Nam 
et pseudo-sacerdotes interfecit, ut corruptores et se- 
ductores hominum; non divinitati, [sed diabolo] ser- 
vientes. Propter quod non est contemnenda juventus, 
cum Deo adjacuerit: sed illa &tas que sententie 
nocet, etiam si inveterata fuerit dierum malorum. 
Juvenis fuit et Christoferus Timotheus: sed audite, 
qualia ei scripsit magister. Nemo, inquit, juventutem 
tuam contemnat: sed forma esto fidelium, in verbo, in 
conversatione. Dignum est ergo vos obedire Epis- 
copo vestro, et in nullo ei contradicere.  Terribile 
est enim tali contradicere. Non enim istum visibilem 
quis spernit; sed illum invisibilem in eo contemnit, 


Job. xxxii 


Dan. xiii. 


1 Sam. iii. 


Jerem. i. 7. 


3 Reg. iii. 


4 Reg. xxiii. 


Dan. xiii. 52. 


I Tim. iv.12. 





THE EPISTLE TO THE MAGNESIANS. 


LONGER. 

δυνάµενον παρά Twos παραλοηισθηναι’ τὸ δὲ τοιοῦτο, οὗ 
πρὸς ἄνθρωπον, ἀλλὰ πρὸς Θεὸν ὄχει THY ἀναφοράν. 
TS yap Σαμουὴλ λέηει ὁ Θεὸς, Ov σὲ παρελοηίσαντο, ἀλλ᾽ 
ἐμέ. Καὶ o Μωσῆς ܐ )ܗܡ‎ Ov γὰρ καθ ὑμῶν 0 γογγυσμος, 
ἀλλὰ κατὰ Κυρίου τοῦ Θεοῦ. Ovdets ἔμεινεν ἀτιμώρητος, 
ἐπαρθεὶς κατὰ τῶν κρειττόνων οὔτε γὰρ τῷ vóuo Δαθὰν 
καὶ Αβειρῶν ἀντειπον, ἀλλὰ Μωσει καὶ ζωντες εἰς ᾷδου 
κατηνέχθησαν. Kope δὲ, καὶ οἱ συµφρονήσαντες αὐτῷ 
κατὰ Λαρὼν, διακόσιοι πεντήκοντα, πυρίφλεκτοι γεγόνασιν. 
᾿Αβεσσαλὼμ, πατραλοίας γενόμενος, ἐκκρεμῆς ἓν φυτῷ «€- 
ove, καὶ ἀκῖσιν ἐβλήθη τὴν κακόβουλον καρδίαν. Αβεδ- 
δαδὰν ὡσαύτως τῆς κεφαλῆς ἀφαιρεῖται, δι οµοίαν αἰτίαν. 
Ὀχίας λεπροῦται, κατατολµήσας ἱερέων καὶ ἱερωσίνης. 
Σαοὺλ ἀτιμοῦται, py περιμείνας Tov ἀρχιερέα Σαμονήλ. 
Χρὴ οὖν καὶ ὑμᾶς αἰδείσθαι τοὺς κρείττονας. 

A’. Καὶ πρέπον ἐστὶ py µόνον καλεῖσθαι Xpr- 
στιανοὺς, ἀλλὰ καὶ εἶναι οὐ γὰρ τὸ λέγεσθαι, ἆλ- 
Aa τὸ εἶναι µακάριον ποι. Ei tives ἐπίσκοπον 
μὲν λέγουσι, χωρὶς δὲ αὐτοῦ πάντα ποιοῦσι τοῖς τοι- 
οὗτοις €pet καὶ αὐτὸς, ὃς καὶ o ἀληθινὸς καὶ πρῶτος ἐπίσκο- 
πος, καὶ povos φύσει ἀρχιερεύς Ti pe καλείτε, Κέριε, 
Κύριε, καὶ ov ποιεῖτε à λέγω; οἱ yap τοιοῦτοι οὐκ €U- 
συνείδητοι, GAA’ εἰρωνές τινες καὶ µόρφωνες εἶναί μοι 
φαίνονται. 

E'. Ἐπεὶ οὖν τέλος τὰ πράγματα ἔχει, καὶ πρό- 
κειται ζωή 9 ἐκ φυλακῆς, καὶ Sávarog ὁ ἐκ παρακοῆς, 
καὶ ἕκαστος τῶν ἠἑρημένων elg τὸν τόπον τοῦ εὐρεθέντος 
μέλλει χωρεῖν, φύγωμεν τὸν θάνατον, καὶ ἐκλεξώμεθα 
τὴν ζωήν. Δύο yap λόγω χαρακτῆρας ἐν ἀνθρώποις 
εὑρίσκεσθαι' καὶ τὸν μὲν νομίσματος, τὸν δὲ παραχα- 
ράγµατος. ‘O θεοσεβῆς ἄνθρωπος, νόµισµά ἐστιν ὑπὸ 
Θεοῦ xapax0év o ἀσεβῆς, ψευδώνυμον νόµισµα, κίβδηλο», 
νόθον, παραχάραηµα, οὐχ ὑπὸ Θεοῦ, αλλ᾽ ὑπὸ διαβόλου 
ἐνεργηθέν. Ov δύο φύσεις ἀνθρώπων λέγω, ἀλλὰ τὸν ἕνα 
ἄνθρωπον, ποτὲ μὲν Θεοῦ, wore δὲ διαβόλου γίνεσθαι ἐὰν 
εὐσεβῇ τις, ἄνθρωπος Θεοῦ ἐστίν ἐὰν δὲ ἀσεβῃ τις, ἄνθρω- 
vog τοῦ διαβόλον, οὐκ ἀπὸ τῆς φύσεως, GAA’ ἀπὸ τῆς Eav- 
τοῦ γνώμης γινόμενο. Οἱ ἄπιστοι εἰκόνα ἔχουσι τοῦ ἄρ- 


χοντος τῆς πονηρίας' οἱ πιστοὶ εἰκόνα ἔχουσι του ἄρχοντος 


63 


SHORTER. 
δὲ τοιοῦτον, oU 
ܬ‎ , € , 
προς σάρκα 9 λό- 
ܠ ܔ ܕ‎ 
yos, ἄλλα προς 
4 4 4 ܝ‎ 
Geo», [ rov τα Kpu- 
gua εἰδότα.] 
a 
A’. Πρέπον ουν 
ἐστιν ܬܨ‎ µόνον 
καλεῖσθαι Χρι- 
ἀλλὰ 
ΑΝ 4 ܗ‎ 
καὶ εἶναι ὥσπερ 
καί τινες ἐπίσκο- 


στιανοὺς, 


πον μὲν καλοῦσιν, 
9 ܠ‎ 3 ^ 
χωρὶς δὲ αὐτοῦ 
πάντα πράσσου- 
civ. Οἱ τοιοῦτοι 
A 3 3 , 
δὲ οὐκ εὐσυνείδη- 
, ܗ‎ ῤ 
Tot por εἶναι pai- 
ܠ ܠ ܠ‎ 
νονται, [διὰ το ܐܐ‎ 
, > ? 
βεβαίως xar ἐν- 
8 
τολήν συναθροί- 
ζεσθαι.] 
ܗ‎ 
Ε΄. Ἐπεὶ ovv τέ- 
λος τὰ πράγµατα 
» 
ἔχει, καὶ ἐπίκει- 
ܝ ܔ‎ € ^ 
ται [τὰ δύο ὁμοῦ, 
ὅτε] 9άνατος, καὶ 
ε 4 νόσ 
ᾗ ζωη, kat ἐκασ- 
τος eig τὸν ἴδιον 
τόπον μέλλει χω- 
ρεῖν ὥσπερ γάρ 
ἐστιν νομίσματα 
δύο, ὁ μὲν Θεοῦ, ὁ 
4 , «d 
δὲ κόσμου, καὶ €- 
^ » 
καστον αὐτῶν )- 
διον χαρακτήρα 
» 
ἐπικείμενον ἔχει, 
οἱ ἄπιστοι τοῦ κόσ- 
µου τούτου, οἱ δὲ 
aic Tot [ἐν ἀγάπη) 


64 


SHORTER. 
Tale autem non 
ad carnemsermo, 
sed ad Deum ab- 
scondita  scien- 
tem. 


IV. Decens i- 
gitur est, non so- 
lum vocari Chris- 
tianos, sed et es- 
se: quemadmo- 
dum quidam E- 
piscopumquidem 
vocant, sine ip- 
so autem omnia 
operantur. Tales 
autem non bone 
conscientiz mi- 
hi esse videntur, 
propter non fir- 
miter secundum 
praeceptum con- 


gregari. 


V. Quia igitur 
finem res habent, 
et proponuntur 
duo simul, mors 
et vita; et unus- 
quisque in pro- 
prium locum itu- 
rus est. Quem- 
admodum enim 
sunt numismata 
duo, hoc quidem 
Dei, hoc autem 
mundi: etunum- 
quodqueipsorum 
proprium charac- 
terem superposi- 
tum habet; infi- 
deles, mundi hu- 
jus fideles au- 
tem, in chari- 
tate characterem 
K 


THE EPISTLE TO THE MAGNESIANS. 


LONGER. 
qui non potest ab aliquo contemni. Hic autem non 
ab homine, sed a Deo habet promotionem. Dicit 
enim Deus Samueli [de comtemptoribus ejus:] Non 
te spreverunt, sed me. Nam et Moyses [populo ad- 
versus se murmuranti] ait: Non enim adversus nos 
murmurastis, sed adversus Dominum Deum. Nemo 
enim inultus remansit, qui se contra potiores extulit. 
Denique in lege, Dathan et Abiron Moysi resistentes, 
vivi ad inferos depositi sunt. Sed et Chore, et qui 
conspiraverunt cum eo adversus Aaron, ducenti quin- 
quaginta igne consumti sunt. Absalon etiam, parri- 
cida existens, [divino judicio] arbori appensus est: sed 
et cor ejus, quod mala cogitaverat, sagittis infixum est. 
Nam et Achab et Dadan, nihilominus propter similem 
causam capite plexus est. Ozias quoque leprosus fac- 
tus est; qui contra sacerdotes sacerdotium arripere au- 
sus est. Saul [etiam sacrificare presumens, regali dig- 
nitate] dehonoratus est; non expectans principem sacer- 
dotum Samuelem. Oportet ergo et nos revereri potiores. 

IV. Et dignum est, non solum vocari [nos] Chris- 
tianos, sed etiam esse. Non enim dicere, sed esse 
facit beatum. Quidam autem Episcopum quidem 
vocant; et preter ipsum omnia faciunt. Talibus 
ergo etiam ipse [Christus] dicit, qui et verus et primus 
est Episcopus et solus natura Pontifex: Quid me 
vocatis, Domine, Domine; et non facitis que dico? 
tales enim non bone scientiz, sed derisores et simu- 
latores mihi esse videntur. 

V. Quoniam vero negotia finem habent, et adja- 
cet quidem vita ex observatione, mors vero ex inobe- 
dientia ; et [necesse est ut] unusquisque in locum, quem 
sibi de predictis elegerit, in futuro esse preecipiatur : 
fugiamus itaque mortem, et eligamus vitam. Duos 
enim characteres dico in hominibus inveniri: unum 
quidem verum monete signaculum, alium vero 
adulterinum. Pius enim homo et religiosus vera mo- 
neta est, que a Deo formata vel expressa est. Impius 
vero et irreligiosus falsa moneta est, noxia, adultera, 
prava; que non a Deo, sed a Diabolo facta ‘est. 
[Hsc autem asserens,] non duas naturas hominum esse 
dico: sed unum eundemque hominem ; qui aliquando 
quidem Dei, aliquando autem Diaboli efficitur. Si quis 
[igitur] pius fuerit, homo Dei est: si quis vero impius 
extiterit, Diaboli est; non ex natura, sed ex sua sententia 
factus. Infideles enim imaginem habent Principis ne- 
quitie: fideles autem formam habent auctoris omnium 


] Sam. viii.7. 


Exod. xvi. 8. 


Num. xvi 


2 Sam. x viii. 


2? Chro. xxvi. 


] Sam. xiii. 


Lae. vi. 40. 











THE EPISTLE TO THE MAGNESIANS. 


LONGER. 


Θεοῦ. Πατρὸς, καὶ ]ησοῦ Χριστοῦ" 
0i οὗ ἐὰν py αὐθαιρέτως ἔχωμεν 
τὸ ὑπὲρ ἀληθείας ἀποθανεῖν eis TO 
αὐτοῦ πάθος, τὸ Civ αὐτοῦ οὐκ ἔστιν 
év ἡμιν. 
s^. Ἐπεὶ οὖν ἐν τοῖς προγεγραµ- 
µένοις προσώποις τὸ πᾶν πλῆθος 
ἐθεώρησα, ἐν πίστει καὶ ἀγάπῃ, πα- 
ραινῶ, ἐν ὁμονοίᾳ Θεοῦ σπουδάσατε 
πάντα πράττειν, προκαθηµένου ToU 
ἐπισκόπου εἰς τόπον Θεοῦ, καὶ τῶν 
πρεσβυτέρων eig τόπον συνεδρίου 
τῶν ἀποστόλων, καὶ τῶν διακόνων, 
τῶν ἐμοὶ Ὑλυκυτάτων, πεπιστευµέ- 
voy διακονίαν Ἰησοῦ Χριστοῦ ὃς 
πρὸ αἰῶνος παρὰ τῷ Πατρὶ Ύεννη- 
Gets, ἦν λόγος Θες, μονογενῆς vios* 
Kat ἐπὶ συντελείᾳ τῶν αἰώνων o av- 
τὸς διαμένει τῆς γὰρ βασιλείας avrov 
οὐκ ἔσται τέλος, φησὶ Δανιῆλ ὁ προ- 
φήτης. Πάντες οὖν ἐν ὁμονοίᾳ ἀλλή- 
λους ἀγαπήσωμεν καὶ μηδεὶς κατὰ 
σάρκα βλεπέτω τὸν πλησίον, ἀλλ 
ἐν Χριστῷ Ἰησοῦ. Μηδὲν & ἔστω ἐν 
ὑμῖν, ὃ δυνήσεται ὑμᾶς μερίσαι’ 
GAN’ ἑνώθητε TO ἐπισκόπῳ, ὑποτασ- 
σόµενοι τῷ Θεῷ δι’ αὐτοῦ ἐν Χριστῷ. 
21 Ὥσπερ οὖν ὁ Κύριος ἄνευ 

τοῦ Πατρὸς οὐδὲν ποιει Ov δύναµαι 
γὰρ, φησὶ, ποιεῖν aT ἐμαυτοῦ οὐδέν' 
οὕτω καὶ ὑμεῖς ἄνευ τοῦ ἐπισκόπου, 

μηδὲ πρεσβύτερος, μηδὲ διάκονος, 

μηδὲ λαϊκός μηδέ τι φαινέσθω ὑμῖν 
εὔλογον, παρὰ THY ἐκείνου γνώμην᾿ το 
γὰρ τοιουτον παράνοµον καὶ Θεού εχ- 
θρόν. Πάντες ἐπὶ τὸ αὐτὸ ἐν τῇ προσ- 
ܐܗ‎ dua συνέρχεσθε' μία δέησις 
ἔστω ܡ‎ εἰς vous, μία ἐλπις, ἐν 
ἀγάπῃ, ἐν πίστει τῇ ἀμώμῳ, τῇ εἰς 
Χριστὸν Ἰησοῦν, οὗ - ἄμεινον οὐδέν 
ἐστι. Πάντες ὡς eis, eis. τὸν vaov 
Θεοῦ συντρέχετε, ὡς ἐπὶ €v 9υσια- 
στήριον, ἐπὶ ἕνα Ἰησοῦν Χριστὸν, 
τὸν ἀρχιερέα ToU ἀγεννήτου Θεοῦ. 


65 


SHORTER. 


χαρακτῆρα Θεοῦ Πατρὸς διὰ Ιησοῦ 
Χριστοῦ, ܝ‎ οὗ ἐὰν μή αὐθαιρέτως 
ἔχωμεν τὸ ἀποθανεῖν eis τὸ αὐτοῦ 
πάθος, τὸ [jv αὐτοῦ οὐκ ἔστιν ἐν 
ἡμῖν. 

s. Ἐπεὶ οὖν ἐν τοῖς προγε- 
γραμµένοις προσώποις τὸ πᾶν ܚܫ‎ 
θος ἐθεώρησα ἐν πίστει καὶ ἀγά- 
moa, παραινῶ ἐν ὁμονοίᾳ Θεοῦ 
σπουδάζετε πάντα πράσσειν, προ- 
καθηµένου τοῦ ἐπισκόπου εἰς TÓ- 
πον Θεοῦ, καὶ τῶν πρεσβυτέρων 
εἷς τόπον συνεδρίου τῶν ἀποστό- 
λων, καὶ τῶν διακόνων, τῶν ἐμοὶ 
Ὑλυκυτάτων, πεπιστευµένων δια κο- 
νίαν Ἰησοῦ Χριστοῦ, ὃς πρὸ αἰώνων 
παρὰ Πατρὶ ἦν, καὶ ἐν τέλει ἐφάνη. 
Πάντες οὖν ὁμοήθειαν Θεοῦ λαβόν- 
τες, [ἐντρέπεσθε ἀλλήλοις,] καὶ 
μηδεὶς κατὰ σάρκα βλεπέτω τὸν 
πλησίον, ἀλλ᾽ ἐν Ἰησοῦ Χριστῷ 
ἀλλήλους [διαπαντὸς] ἀγαπᾶτε. 
Μηδὲν ἔστω ἐν ὑμῖν, ὃ δυνήσεται 
ὑμᾶς μερίσαι, ἀλλ ἑνώθητε τῷ 
ἐπισκόπφ [καὶ τοῖς προκαθημέ- 
νοις, elg τύπον καὶ διδαχὴν ἀφ- 
θαρσίας.] 

20 Ὥσπερ οὖν ὁ Κύριος ἄνευ 
τοῦ Πατρὸς οὐδὲν ἐ ἐποίησεν, [ψνωμέ- 
νος dy, οὔτε δι’ ἑαυτοῦ, οὔτε διὰ 
τῶν ἀποστόλων.] οὕτως μηδὲ ὑμεῖς 
ἄνευ τοῦ ἐπισκόπου, καὶ τῶν πρεσ- 
βυτέρων, μηδὲν [πράσσετε' μη- 
δὲ πειράσητε] εὔλογόν τι φαίνε- 
σθαι [ἰδίᾳ ὑμῖν]. GAA’ ἐπὶ τὸ αὐτὸ 
μία προσευχἠ, μία δέησις, εἷς νοῦς, 
μία ἐλπὶς, ἐν ἀγάπῃ, ἐν τῇ χαρά 
τῇ ἀμώμῳ. Eis ἐστὶν Ιησοῦς Ἆρι- 
στὸς, οὗ ἄμεινον οὐθέν ἐστιν. Πάντες 
οῦν ὡς eic ναὸν συντρέχετε Θεοῦ, 
ὡς ἐπὶ ἓν Ἀυσιαστήριον, ὡς ἐπὶ ἕνα 
Ἰησοῦν Χριστὸν, [τὸν ἀφ ἑνὸς Πα- 
τρὸς προελθόντα, καὶ εἰς ἕνα ὄντα 
καὶ χωρήσαντα.] 


60 


SHORTER. 
Dei Patris per Jesum Christum ; 
per quem nisi voluntarie habea- 
mus mori in ipsius passionem, 
vivere ipsius non est in nobis. 


VI. Quia igitur in prescriptis 
personis omnem multitudinem 
speculatus sum in fide et dilec- 
tione, moneo, in concordia Dei 
studete omnia operari; presi- 
dente Episcopo in loco Dei, ef 
Presbyteris in loco consessionis 
Apostolorum, et Diaconis mihi 
dulcissimis habentibus creditam 
ministrationem Jesu Christi; qui 
ante secula apud Patrem erat, et 
in fine apparuit, Omnes igitur 
eandem consüetudinem Dei acci- 
pientes, veneremur adinvicem ; 
et nullus secundum carnem adspi- 
ciat proximum, sed in Jesu Chris- 
to adinvicem semper diligite. 
Nihil sit in vobis, quod possit vos 
partiri; sed uniamini Episcopo 
et prasidentibus, in typum et 
doctrinam incorruptionis. 


VII. Quemadmodum igitur Do- 
minus sine Patre nihil fecit, uni- 
tus existens, neque per seipsum 
neque per Apostolos; sic neque 
vos sine Episcopo et Presbyteris 
aliquid operemini. Neque tente- 
tis rationabile aliquid apparere 
proprie vobis: sed in idipsum una 
oratio, una deprecatio, unus in- 
tellectus, una spes, in charitate, 
in gaudio incoinquinato; quod est 
Christus Jesus, quo melius nihil 
est. Omnes ut in unum templum 
concurrite Dei, ut in unum altare; 
in unum Jesum Christum, ab 
uno Patre exeuntem, et in unum 
existentem et revertentem. 


THE EPISTLE TO THE MAGNESIANS. 


LONGER. 

Dei Patris, et Christi Jesu filii ejus. 
Propter quod si non elegerimus 
pro veritate mori in passione ip- 
sius; vita ejus non est in nobis. 

VI. Et quoniam in prescriptis 
personis multitudinem [vestri] con- 
templatus sum, in fide et dilec- 
tione: moneo ut unanimes in 
Deo omnia facere festinetis; as- 
sidente Episcopo in loco Dei, et 
Presbyteris in loco consistorii 
Apostolorum, et Diaconis dulcis- 
simis mihi, quibus creditum est 
ministerium Christi Jesu; qui 
ante secula genitus est a Patre, Deus 
Verbum, unigenitus Filius: et in con- 
summatione seculorum ipse perma- 
net. Regni enim ejus non erit finis ; 
inquit Daniel propheta. Omnes in 
concordia invicem diligamus: et 
secundum carnem nemo conside- 
ret proximum suum, sed secun- 
dum Christum Jesum. Nihil sit 
in vobis, quod vos possit sepa- 
rare: sed adunamini Episcopo; 
subjecti per ipsum Deo in Christo. 

VII. Sicuti ergo Dominus sine 
Patre nihil facit: non enim possum, 
inquit, a me ipso facere quicquam : 
sic etiam et vos sine Episcopo; 
sive Presbyter, sive Diaconus, sive 
Laicus. Non [ergo] aliquid rationa- 
bile vobis videatur extra ipsius 
sententiam : tale etenim iniquum est, 
etDeoinimicum. Omnes in idipsum 
ad orationem simul convenite. Una 
deprecatio sit communis, unus 
animus, una spes, dilectio imma- 
culata, in fide Christi Jesu; qua 
nihil [aliud] melius est. Omnes 
adunati ad templum Dei concur- 
rite, sicut ad unum altare; sicut 
ad unum Jesum Christum, Ponti- 
ficem ingeniti Dei Patris. 


Dan. ii. 44. 
& vii. 14,27. 


Joh. v. 30. 


THE EPISTLE TO THE MAGNESIANS. 


LONGER. 
Η. My πλανᾶσθε ταῖς ἑτεροδοξίαις, μηδὲ 


μύθοις ἐ ἐνέχετε, καὶ γενεαλοψίαις ἀπεράντοις, καὶ 
Ἰονδαϊκοῖς τύφοις" Ta ἀρχαῖα παρᾖλθεν, idou γέ- 
qove Kawa τὰ πάντα. Ei yap μέχρι νῦν κα- 
τὰ νόµον Ἰουδαϊκὸν καὶ περιτομὴν σαρκὸς 
ζῶμεν, ἀρνούμεθα τὴν ᾿χάριν εἰληφέναι. Oi 
yap Jeióratrot προφῆται κατὰ Ἰησοῦν Χρι- 
στὸν ἔζησαν., Διὰ τοῦτο καὶ ἐδιώχθησαν, 
ἐμπνεόμενοι ἀπὸ τῆς χάριτος, εἰς τὸ «πληρο- 

ρηθῆναι τοὺς ἀπειθοῦντας, ὅτι εἰς Θεός 
ἐστιν 0 παντοκράτωρ, ὁ ανερώσας ἑαυτὸν 
διὰ Ἰησοῦ Χριστοῦ τοῦ vioU αὐτοῦ, ὃς ἐστιν 
αὐτοῦ ος, OU ῥητὸς, GAA’ οὐσιώδης" οὐ γάρ 
έστι λαλιας ἐνάρθρου φώνημα, ἀλλ᾽ ἐνεργείας 
θεικῆς οὐσία yevynty’ πάντα κατευαρέσ- 
Tice τῷ πέµψαντι αὐτόν. 

©’. Ei οὖν οἱ ἐν παλαιοῖς γράμμασι» ava- 
στραφέντες, eic καινότητα ἐλπίδος ἦλθον, ἑ éx- 
δεχόµενοι Χριστόν" ὡς 9 Κύριος διδάσκει, λέγων’ 
Ei ἐπιστεύετε Μωσει, ἐπιστεύσατε ἂν ἐμοί; περὶ 
yap épou ἐκεῖνος ἔγραψε' καὶ, ‘ABpaap o o πατήρ 
ὑμῶν «ἠπαλλιάσατο, iva On τὴν ἡμέραν τὴν ἐμῆν, 
καὶ εἶδεν, . καὶ ἐχάρη' πρὶν γὰρ ‘ABpaap € ἐγώ eiuc 
πῶς ἡμεῖς δυνησόµεθα Choa χωρὶς αὐτοῦ; 
οὗ καὶ οἱ προφῆται ὄντες δοῦλοι, τῷ πνεύματι 
προεώρων αὐτὸν, καὶ ὡς διδάσκαλον ἀνέμο- 
νον, και i προσεδόκων c ὡς Κύριον καὶ σωτῆρα, λέ- 
Ύοντες' Αὐτὸς néet, καὶ σώσει ἡμᾶς. Μηκέτι 
οὖν σαββατίζωµεν Ἱουδαϊκῶς, καὶ ἀρηίαις χαί- 
ροντες. ܘ‎ μῆ ἐργαζόμενος γαρ, μη. ἐσθιέτω. Ἐν 
ἑδρώτι γὰρ τοῦ προσώπον͵ σου φάγῃ τὸν ἄρτον 
σου, pact τα λόγια. "AAA ei εκαστος ὑμῶν σαββα- 
τιζέτω πνευματικώς' μελέτῃ νόµου χαίρων, ov 
σώματος ἀνέσει' ςδηµιουρηίαν Θεοῦ θαυμάζων, οὐκ 
ἔωλα ἐσθίων, καὶ Mapa πίνων, καὶ µεμετρηµένα 
βαδίζων, καὶ ὀρχῆσει καὶ κρότοις VOUV οὐκ ἔχουσι 
χαίρων' καὶ μετὰ τὸ σαββατίσαι, ἑορταζότω πᾶς 
φιλόχριστος τὴν κυριακήν, την. ἀναστάσιμον, τὴν 
βασίλιδα, τὴν ὑπατον πασῶν τῶν ἡμερῶν' ἣν πε- 
ριµένωνο > προφήτης ἔλεγεν, E Εις τὸ τέλος, ὑπὲρ τῆς 
ὀγδόης" ἐν ᾗ καὶ n ζωὴ ἡ ἡμῶν ἀνέτειλε, καὶ τοῦ 
Φανάτοῦ γέγονε νίκη €v Χριστῷ' ν rd τέκνα τῆς 
ἀπωλείας ἀρνοῦνται, οἱ εχθροὶ του «σωτηρος, ὧν 
o θεὸς ܟ‎ κοιλία, οἱ τα επίγεια «φρονοῦντες' οἱ φι- 
λήδονοι καὶ oU φιλόθεοι, µόρφωσιν εὐσεβείας 
ἔχοντες, τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι οἱ ρι- 
στέµποροι, τον λόγον καπηλεύοντες, καὶ Tov In- 
σοῦν πωλοῦντες οἱ τῶν γυναικῶν φθορεῖς καὶ τῶν 
ἀλλοτρίων, ἐπιθυμηταὶ, οἱ χρηµατολαίλαπες’ ὧν 
ῥυσθείητε ἐλέει Θεοῦ, διὰ τοῦ Κυρίου ἡμῶν ᾿]ησοῦ 
Χριστοῦ. 


07 


SHORTER. 


^ ܝ ܠܙ 
H'. My πλανᾶσθε ταῖς‏ 
a‏ 
ἑτεροδοξίαις, μηδὲ pubev-‏ 
µασιν [τοῖς παλαιοῖς ἀνω-‏ 
.ܝ ܠ ܕ 1 ?^ , 
φελέσιν οὔσιν'] εἰ yap µέ-‏ 
yet νῦν κατὰ νόμον Iov-‏ 
δαῖσμον ζῶμεν, ὁμολογοῦ-‏ 
μεν χάριν μὴ εἰληφέναι. Οἱ‏ 
γὰρ «Φειότατοι προφῆται‏ 
a3 ^ ο‏ 8 
κατα Χριστὸν Inoovy εζη-‏ 
΄ 45 ^ ܠ 
σαν. Διὰ τοῦτο και ἐδιώ-‏ 
4 € , 9 
χθησαν, ἐμπνεόμενοι uTo‏ 
τῆς χάριτος [αὐτοῦ,;] εἰς τὸ‏ 
> ܠ ܫ 
πληροφορηθηναι Tous ἀπει-‏ 
θοῦντας, ὅτι εἰς Θεός ἐστιν‏ 
ܠ ܠ t‏ ܝ ο‏ 
ὁ φανερώσας ἑαυτὸν διὰ‏ 
Ἰησοῦ Χριστοῦ τοῦ υἱοῦ‏ 
αὐτοῦ, ὃς ἐστιν αὐτοῦ λό-‏ 
A a‏ 
«yog ἀῑδιος, οὐκ ἀπὸ σιγῆς‏ 
προελθὼν, ὃς κατὰ πάντα‏ 
εὐηρέστησεν τῷ πέµψαντι‏ 
αὐτόν.‏ 
^ 7 
Ei ovv oi ἐν παλαιοῖς‏ .’© 
πράγµασιν ἀναστραφέν-‏ 
τες, εἰς καινότητα ἐλπίδος‏ 
.ܝ 
ἤλθον, µηκέτι σαββατί-‏ 
ζοντες, ἀλλὰ κατὰ κυρια-‏ 
ܢ ® ; ^ M‏ ܬ 
iv [ζωην Covres, ἐν n καὶ‏ 
3 7^ > ^ 4[ ܠ e‏ 
Con ἡμῶν ἀνέτειλεν δὲ‏ 7 
αὐτοῦ, καὶ τοῦ 9ανάτου av-‏ 
τοῦ, ov τινες ἀρνοῦνται" [δι‏ 
9 ܐ ܟ ? , ^ 
oU μυστηρίου ἐλάβομεν τὸ‏ 
πιστεύειν, καὶ διὰ τοῦτο‏ 
ὑπομένομεν, ἵνα εὑρεθῶμεν‏ 
μαθηταὶ Ἰησοῦ Χριστοῦ‏ 
τοῦ µόνου διδασκάλου ἡ-‏ 
pv] mus ἡμεῖς δυνησόµε-‏ 
T‏ ^ ^ 
θα ζῆσαι χωρὶς αὐτοῦ; ov‏ 
καὶ οἱ προφῆται μαθηταὶ ov-‏ 
τες, τῷ πνεύματι ὡς διδάσ-‏ 
, \ _ 2 
καλον avTOV προσεδόκουν’‏ 
a ,‏ ^ ܠ 8 
[καὶ δια τοῦτο ὃν δικαίως]‏ 
y‏ 
ἀνέμενον, [παρὼν ἤγειρεν‏ 
αὐτοὺς ἐκ νεκρῶν.]‏ 


08 


SHORTER. 
VIII. Non erretis extra- 
neis opinionibus, neque 


THE EPISTLE TO THE MAGNESIANS. 


LONGER. 
VIII. Nolite errare in aliena gloria; 


1 Tim i.4. neque intendatis fabulis, et genealogiis inter- 


minatis, et Judaicis inflationibus; Vetera fabulis veteribus, inutili- 1 Tim.i. 4. 
9Cor.v.17. enim transierunt; et ecce facta sunt omnia  busexistentibus. Sienim 
nova. Si enim nunc usque secundum le- usque nunc secundum Ju- 
gem Judaicam et circumcisionem carnis vi- daismum vivimus; confi- 
vamus; negamus nos gratiam accepisse. temuf gratiam non rece- 
Sancti enim Prophete secundum Jesum pisse. Divinissimi enim 
Christum vixerunt; ideoque et persecu- Prophetesecundum Chri- 
tionem passi sunt, inspirati gratia ad ma- stum Jesum  vixerünt. 
nifestationem incredulis, quia unus est Propter hoc et persecu- 
Deus omnipotens, qui manifestavit seipsum — tionem passi sunt, inspi- 
per Jesum Christum Filium suum,quiest rati a gratia ipsius, ad 
Verbum ipsius, non prolativum scilicet, sed  certificari impersuasos, 
substantiale, non locutio articulate vocis, sed quoniam unus Deus est, 
operatio Deitatis; substantia scilicet genita, qui manifestavit seipsum 
in omnibus bene complacens substitutori. per Jesum Christum fi- 
IX. Si ergo ex antiquis Scripturis con- lium ipsius; qui est ipsius 
versi ad vacuam spem venerunt, expec- Verbum eternum, non a 
tantes Christum : sicuti ipse Dominus docet, silentio progrediens; qui 
Job. v. 46. dicens: Si crederetis Moysi, crederetis utique secundum omnia benepla- 
et mihi; de me enim ille scripsit. Nam et cuit mittenti ipsum. 
Joh. ii. 56, Abraham, inquit, pater vester exultavit, ut IX. Si igitur in veteri- 
58. — videret diem meum; et vidit, et gavisus est: bus rebus conversati, in 
Ante Abraham enim, [inquit,] ego sum : Quo- novitatem Spei venerunt, 
modo nos poterimus vivere sine ipso? non amplius sabbatizan- 
cui et Prophetz servi fuerunt, Spiritu pre- tes, sed secundum Domi- 
videntes eum, et tanquam magistrum expec- nicam viventes, in qua et 
tabant, et sperabant ut Dominum et Salva- vita nostra orta est per 
Esai.xxxv.4. torem, dicentes; Ipse veniet, et salvabit nos, ipsum et mortem ipsius, 
Non ergo sabbatizemus J udaice, ut feriis quod quidam negant; per 
2 Thew. iii. gaudentes. Qui enim nonoperatur, [inquit,]non quod mysterium accepi- 
10. , manducet. [Et iterum:] Insudore vultus tui mug credere, et te 
Gen. iii. 19. : . : , propter 
manducabis panem tuum; dicunt Eloquia. Sed hoe sustinemus, ut inveni- 
unusquisque vestrum sabbatizet spiritualiter, nur discipuli JesuChris- 
` Legis congaudens, non corporis ti, solius Doctoris nostri, 
missione, fabricationem Dei admirans, [velut od ten 
Judzus;] non omnia comedens, et tepidum TOMOCO nos p ee 
bibens, et mensurate ambulans, et saltationes V!VETe Sine ipso! cujus et 
atque plausum manuum nunc habens. Sed Prophetze discipuli exis- 
pro sabbatizatione diem festum celebret  fentes, spiritu ipsum ut 
omnis Christianus Dominicam resurrectio. Doctorem expectabant; et 
nem, ܗ‎ dien eminentissimam omnium die- propter hoc quod juste ex- 
rum: de qua Propheta expectans dicebat; pectabant, presens SUSCI- Matth. 
Incip. In finem, pro octava: in qua die, et vita  tavitipsos ex mortuis, σσ 52 
Pal. "-3- nostra exorta est, et mortis in Christo facta victoria, quem filii perditionis 
Phil. iii. 19. negant, inimici scilicet Salvatoris, quorum deus venter est; qui terrena sa- 
ܨ‎ i. prunt; amatores voluptatum, et non Dei; speciem quidem pietatis habentes, 


virtutem autem ejus abnegantes ; Christum mercantes verbum, Dei in tabernis 

, predicantes, et [Dominum] Jesum [Christum] vendentes, mulierum corrup- 
tores, aliena concupiscentes, et pecuniarum amatores: a quibus eruamini, 
misericordia Dei faciente, per Dominum nostrum Jesum Christum. 








THE EPISTLE TO THE MAGNESIANS. 


LONGER. 


I. My οὖν ἀναίσθητοι͵ ὤμεν τῆς χρη- 
στότητος αὐτοῦ. ᾿Εὰν μιμήσεται ἡμᾶς κα- 
θὰ πράσσοµεν, οὐκ ἔτι ἐσμέν. Ἔαν γὰρ avo- 
μίας παρατηρήσῃς, Κύριε, Κύριε, τίς ὑποστήσε- 
ται Γενώμεθα | οὖν ܐ‎ τῆς ἐπωνυμίας ἧς εἰλή- 
paper. "Oc yap av ἄλλῳ 6 ὀνόματι καλείται 
πλεῖον τούτου, οὗτος οὐκ ἔστι ToU ܘܘ‎ 
οὐ γὰρ δέδεκται τὴν προφητείαν τὴν λέγουσαν 
περὶ ἡμῶν, ὅτι κληθήσεται ὀνόματι καινῷ, $ o 
Κύριος ὀνομάσει αὐτὸν, καὶ ἔσται λαὸς ἅγιος. 


Ὅπερ καὶ πεπλήρωται πρώτως ἐν Συρίᾳ' ἐν 


Αντιοχείᾳ yap ἐχρημάτισαν οἱ μαθηταὶ Xpr- 
στιανοὶ, Παύλου καὶ Πέτρου θεμελιούντων τὴν 
ἐκκλησίαν. Ὕπερθεσθε οὖν τὴν Kaki ζύ- 
µην, τὴν παλαιωθεῖσαν, την σεσηπνῖαν' καὶ 
µεταβάλλεσθε εἰς νέαν ζύμην χάριτος. 
Αὐλίσθητε ἐν Χριστῷ, iva μὴ ὁ ἀλλότριος 
ὑμῶν κνριεύσῃ. ᾿Ατοπόν ἐστιν Ἰησοῦν Ἆρι- 
στὸν λαλεῖν ἐπὶ γλώσσης, καὶ τὸν παυσθέντα 
Ἰουδαϊσμὸν ἐπὶ διανοίας ἔχειν' οὗ γὰρ Χρι- 
στιανισμὸς, οὐκ ἔστιν Ἰουδαϊσμός' elc γάρ 
ἐστιν 0 ? Xproros, εἰς ὃν rar ἔθνος πιστεῦσαν, 
καὶ πάσα Ὑγλῶσσα ἐξομολοηησαμένην εἰς 
Θεὸν συνήχθη" καὶ γεγόνασιν οἱ λιθώδεις τῇ 
καρδίᾳ, τέκνα τοῦ Θεοῦ, φίλοι Αβραάμ’ καὶ 
ἐν τῷ σπέρµατι αὐτοῦ ἐνευλογήθησαν πάντες 
οἱ τεταγµένοι ets Conv αἰώνιον ἐν Χριστῷ. 


IA’. Tavra. δὲ, ἀγαπητοί μου, οὐκ ἐπέ- 
you Τινὰς ἐξ ὁ ὑμῶν οὕτως ἔχοντας, ἀλλ 
ὡς μικρότερος ὑμῶ y, Φέλω προφυλάσσε- 
σθαι ὑμᾶς, μὴ ἐμπεσεῖν εἰς τὰ ἄγκιστρα 
τῆς κενοδοξίας, ἀλλὰ πληροφορεῖσθαι ἐν 
Χριστῷ, τῷ πρὸ πάντων μὲν αἰώνων Ύεννη- 
θέντι παρὰ τοῦ Πατρύς γεννωµένω δὲ ὕστε- 
pov ἐκ Μαρίας τῆς παρθένον, δίχα ὁμιλίας av- 
δρὸς' καὶ πολιτευσαμένῳ ὁσίως, καὶ πᾶσαν 
νόσον καὶ µαλακίαν θεραπεύσαντι ἐν τῷ Aag, 
καὶ σηµεία καὶ τέρατα. ποιήσαντι, ex ܗܘܗ‎ 
σίᾳ ἀνθρώπων καὶ τοῖς ἐξοκείλασιν εἰς ܐܘܐ‎ 


09 


SHORTER. 
I’. My οὖν ἀναισθητῶμεν 


τῆς χρηστότητος αὐτοῦ. “Ay 
γὰρ ἡμᾶς μιμήσεται καθὰ 


πράσσωµεν, οὐκ ἔτι ἐσμέν. 
[Aca τοῦτο μαθηταὶ αὐτοῦ γε- 
νόµενοι, µάθωμεν κἀτὰ Xpr- 
στιανισμὸν Cfv.] Ὃς γὰρ ἆλ- 
Aw ὀνόματι καλεῖται πλέον 
τούτου, οὐκ ἐστιν τοῦ Θεοῦ. 
£ ? = 8 ܠ‎ , 
Υπέρθεσθε ovv τήν kakyv ζύ- 
µην τὴν παλαιωθεῖσαν καὶ 
3 , 8 , 
ἐνοξίσασαν, kai µεταβάλεσθε 
εἰς νέαν ζύμην, 6 ἐστιν ]ησοῦς 
Χριστός. “Ἀλίσθητε ἐν αὐτῷ, 
ο ܠ‎ e^ , ean 
ἵνα py διαφθαρῇ τις ἐν ὑμῖν, 
[ἐπεὶ amo τῆς ὁρμῆς ἐλεγχθή- 
σετε.] ᾿Ατοπόν ἐστιν Χριστὸν 
Ἰησοῦν λαλεῖν, καὶ Ἰουδαί- 
ζει. °0 γὰρ Χριστιανισμὸς 
ܬ ܘܘ 2 3 ܝ‎ ,* ^7 

οὐκ eic Ἰουδαΐσμον [ἐπίστευ- 
σεν, ἀλλὰ Ιουδαϊσμὸς eis Χρι- 
στιανισμὸν,] ὡς ác γλῶσσα 
πιστεύσασα cis Θεὸν συνήχθη. 


IA‘ Tavra. 86, ἀγαπητοί 
μου, οὐκ ἐπεὶ ἔγνων τινὰς ἐξ 
ὑμῶν, οὕτως ἔχοντας, ἀλλ. ὡς 
μικρότερος ὑμῶν, 3έλω προ- 
φυλάσσεσθαι ὑμᾶς, μὴ ἐμπε- 
σεῖν eic τὰ ἄγκιστρα τῆς κε- 
νοδοξίας, άλλα πεπληροφορή- 
σθαι év τῇ γεννήσει, καὶ τῷ 
πάθει, καὶ τῇ ἀναστάσει τῇ 
γενομένῃ ἐν καιρῷ τῆς ἡ γεμο- 
νίας Ποντίου Πιλάτου" [πρα- 
χθέντα ἀληθῶς καὶ βεβαίως 
ὑπὸ Ἰησοῦ Χριστοῦ] τῆς ἐλπι- 
δος ἡ ἡμῶν, 0 ἐκτραπῆναι µη- 
δενὶ ὑμῶν Ὑένοιτο. 


θεῖαν τὸν ἕνα καὶ μόνον ἀληθινὸν coy καταγγείλαντι, τὸν ἑαντοῦ πατέρα’ καὶ TO 
πάθος ܙ‎ ὑποστάντι, καὶ πρὸς τῶν χριστοκτόνων Ἰουδαίων ἐπὶ Ποντίου Πιλάτου 
ἡγεμόνος καὶ Ἡρώδου βασιλέως, καὶ σταυρὸν ὑπομείναντι, καὶ ἀποθανόντι' καὶ 
ἀναστάντι, καὶ ἀνελθόντι eis τοὺς οὐρανοὺς πρὸς, τὸν ᾽ἀποστείλανται καὶ καθεσ- 
θέντι ἐν δεξιᾷ αὐτοῦ, καὶ ἐρχομένῳ ἐπὶ συντελείᾳ. τῶν αιώνων μετὰ δόξης πα- 
τρικῆς, κριναι ζώντας καὶ νεκρούς, καὶ ἀποδοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. 
Ταῦτα ὁ γνοὺς ἐν πληροφορίᾳ, καὶ πιστεύσας,  uakáptos: ὥσπερ νῦν καὶ ὑμεῖς 
Φιλόθεοι καὶ Φιλόχριστοί ἐστε év πληροφορίᾳ τῆς ἐλπίδος ἡμῶν' ἧς ἐκτραπή- 


ναι μηδενὶ ὑμῶν γένηται. 


SHORTER. 


X. Non igitur non sentia- 
mus benignitatem ipsius. 8i 
enim nos persequatur secun- 
dum quod operamur; non 
amplius sumus. Propter 
hoc, discipuli ejus effecti, dis- 
camus secundum Christia- 
nismum vivere. Qui enim 
alio nomine vocatur amplius 


ab hoc, non est Dei. Depo- 1Cor. v.7. 


nite igitur malum fermen- 
tum inveteratum et exacu- 
ens; et transponite in no- 
vum fermentum, qui est Je- 
sus Christus. Salvificemini 
in ipso, ut non corrumpatur 
aliquis in vobis, qui ab odore 
redarguemini. Inconveni- 
ens est Jesum Christum per- 
fari, et Judaizare. Christia- 
nismus enim non in Judais- 
mum credidit, sed Judais- 
mus in Christianismum : 


ut omnis lingua credens in Phüip.ii. 11. 


Deum con retur. 

XI. Hec ea dilecti mei, 
non quia cognovi aliquos ex 
vobis sic habentes: sed, ut 
minor vobis, volo preeservari 
vos, ut non incidatis in ha- 
mos vane gloriz: sed certi- 
ficemini in nativitate et pas- 
sione et resurrectione facta 
in tempore ducatus Pontii 
Pilati; quze facta sunt vere 
et firmiter a Jesu Christo 
spe nostra, a qua averti 
nulli vestrum fiat. 


THE EPISTLE TO THE MAGNESIANS. 


LONGER. 


X. Non enim sentimus utilitatem 
ejus, nisi nos tentaverit. Secundum au- 
tem quod agimus, jam non erimus, [nisi 
ipse nos miseratus fuerit.] Si enim iniqui- 
tates observaverit; quis sustinebit?  Effi- 
ciamur ergo digni is esa quod acce- 
pimus. Qui enim alio nomine preter 
istud vocatur, hic non est Dei. Non 
enim suscepit prophetiam dicentem de no- 
bis: Quoniam vocabitur nomine novo, quo 
Dominus vocabit eum; et erit populus 
sanctus. Quod et completum est primo in 
Antiochia Syrie: ubi adquisierunt disci- 
puli nomen Christianum, Petro et Paulo 
fundantibus Ecclesiam. ^ Abjicite ergo 
malum vetus fermentum, quod corrum- 
pit et putrefacit; et percipite novum 


gratie fermentum. Exultatein Christo; ` 


ut non alienus dominetur vestri. Inep- 
tum est [enim] Jesum Christum lingua 
[tantum] proferre; et Judaismum in animo 
habere. Non enim Christianitas in Ju- 
daismum [credidit; sed Judaismus in 
Christianitatem.] Omnes denique gentiles 
equaliter crediderunt, et omnis lingua 
Christum confessa, ad Dominum collecta 
est: et facti sunt lapidei corde filii amici 
Dei Abrahzg ; et in semine ejus benedicti 
sunt omnes, qui in vitam s&ternam depu- 
tati sunt in Christo. 

XI. Hec autem, dilectissimi mihi, 
[taliter scribens,] non agnovi aliquos ex 
vobis sic habere: sed sicut minimus 
vestrum, volo vos conservatos esse, ut 
non incidatis in hamos inanis glorie; 
sed ut ad plenum instructi sitis in Chris- 
to: qui ante secula genitus est a Patre, 
postea autem factus ex Maria virgine, sine 
collocutione viri; et inhabitans sancte [et 


sine querela, | omnem infirmitatem omnemque languorem curavit in populo, 
et signa atque prodigia pro beneficiis hominum fecit, et illis qui longe erant, 
et eis qui prope in multitudinem, unum et solum verum Deum Patrem 
suum annuneiavit: et passionem pertulit, et ab interfectoribus suis Judzis 
sub Pontio Pilato Preside, et Herode Rege crucem sustinuit; et mortuus 
est, atque resurrexit; et in ccelos ascendit ad illum qui misit eum, et sedet 
ad dexteram ejus, venturusque est in consummatione seculi in gloria paterna 


Hec 


judicare vivos et mortuos, et reddere unicuique secundum opera sua. 


qui in pleno cognoverit et crediderit, beatus est: quomodo et vos amici Dei, 
et amatores Christi estis, in plenitudine spei nostre ; a qua nulli vestrum 


averti contingat. 


Ps. cxxx.3. 


Esai. }xii. 


2, 12. 


Act. xi. 26. 


1 Cor. v. 7. 


Phil. it. 11. 


Mat. iii. 9. 
Jac. ii. 23. 
Geo.xxii.18. 
Gal. üi. 16. 








71 THE EPISTLE TO THE MAGNESIANS. 


LONGER. 

IB’. Ὀναίμην ὑμῶν κατὰ πάντα, ἐάν περ 
» ^. ܪ ܪ ܕ‎ δέ ܗ ܬ .ܝ‎ ^ 
ἄξιος ᾧ ei yap καὶ δέδεµαι, πρὸς ἕνα τῶν 

ܝ 
λελυμένων ὑμῶν οὐκ εἰμί. 0:8» ὅτι ov φυ-‏ 

^ ܪ ^ 9 ܀‎ » , t ^ ܪ‎ 
σιουσθε' [ησοῦν yap ἔχετε ἐν Eautois. Καὶ 
μᾶλλον ὅταν ἐπαινῶ ὑμᾶς, οἶδα ὅτι ἐντρέ- 
πεσθε, ὡς γέγραπται Δίκαιος ἑαυτοῦ κα- 
τηγόρος καὶ, Λέγε σὺ τὰς ἁμαρτίας σου πρῶ- 
τος, ἵνα δικαιωθῇς' καὶ, Ὅταν ποιήσητε πάντα 
τὰ διατεταγμένα ὑμῖν, λέγετε, ὅτι δουλοί ἐσμεν 
ἀχρεῖοι ori τὸ ἐν ἀνθρώποις ὑψηλὸν, βδέλυγµα 
παρα Θεῷ o Θεὸς γάρ, φησιν, ἑλάσθητί por τῷ 
ἁμαρτωλῷ. Ara τοῦτο οἱ μεγάλοι ἐκεῖνοι Ἄβρα- 
` 4» 9 ^ * v ” a 
ἂμ kai Ἰακὼβ, γην καὶ σποδον ἔμπροσθεν του 
Θεοῦ ἑαυτοὺς ὠνόμαζον καὶ o Δαβὶδ, Τίς εἰμι 
> a ο , e^ ^ ܗ ܝܢ ». ܗ‎ ^ 
ἐγὼ ἐναντίον σοῦ Κύριε, or: ἐδόξασάς µε ἕως τού- 
του; kai Mwons, 0 rapa πάντας ἀνθρώπους πρᾳὀ- 
τατος, λέγει πρὸς Θεόν Ἰσχνόφωνος καὶ βραδύ- 

0 8 ܝ ~ ΄ ܝ 0 ܝ 
γλωσσος εἰμι ἐγώ. Ταπεινοφρονειτε ovy και av-‏ 
Tol, ἵνα ὑψωθῆτε' Ὁ ταπεινῶν γὰρ ἑαντὸν, ὕψω-‏ 
θήσεται, καὶ 6 Wray ἑαυτὸν, ταπεινωθήσεται.‏ 
^ 

IT" Σπουδάσατε ovv βεβαιωθήναι €v τοῖς 
δόγµασι τοῦ Κυρίου καὶ τῶν ἀποστόλων' 
ἵνα πάντα, ὅσα ποιεῖτε, κατευοδωθήσηται, 
σαρκί τε καὶ πνεύματι, πίστει καὶ ἀγάπῃ, 
μετὰ τοῦ ἀξιοπρεπεστάτου ἐπισκόπου ὑμῶν, 
καὶ ἀξιοπλόκου καὶ πνευματικοῦ στεφάνου 
τοῦ πρεσβυτερίου ὑμῶν, καὶ τῶν κατὰ Θεὸν 
διακόνων. Ὑποτάγητε τῷ ἐπισκόπῳ, καὶ 

9 ܀‎ 1 € « X ܢ‎ ^^ Il EE - 4 ο 

ἀλληλοις, ὡς 0 Ἄριστος τῷ Πατρι, iva €vo- 
5 ܢ‎ e ^ 

Cic 7 κατὰ Θεὸν ἐν ὑμιν. 

IA’. Εἰδὼς ὑμᾶς πεπληρωµένους παντὸς aya- 
Gov, συντόµως παρεκάλεσα ὑμᾶς ἐν ἀγάπῃ Ἰη- 
cov Χριστοῦ. Μνημονεύετέ µου ἐν ταῖς προσ- 

ο e^ F^ 8 ο 

ευχαῖς ὑμῶν, ἵνα Θεοῦ ἐπιτύχω, και τῆς 
^ ” 

ἐν Συρίᾳ ἐκκλησίας, ῆς οὐκ ἀξιός εἰμι κα- 

1[ ^ ܕ , 3 f‏ . ܕܗ 

λεῖσθαι ἐπίσκοπος. ΕἘπιδέομαι yap τῆς ἥνω- 
^ ܬ ^ ^ ܟ‎ ? 
µένης ὑμῶν ἐν Θεῷ προσευχῆς καὶ ἀγάπης, 
^ ο 4 ܕ‎ , 
εἰς τὸ ἀξιωθῆναι Thy ἐν Συρίᾳ ἐκκλησίαν, 
διὰ τῆς εὐταξίας ὑμῶν, ποιµανθῆναι ἐν Χριστῷ. 


SHORTER. 


IB’. Ὀναίμην à ὑμῶν κα- 
τὰ πάντα, ἐάνπερ ἄξιος ᾧ Q. 
Ei yap xai δέδεµαι, πρὸς 
ἕνα τῶν λελυμένων ὑμῶν 
οὐκ eiu. Οἶδα ὅ ὅτι οὐ / ܐ‎ - 
σιοῦσθε' Ἰησοῦν γὰρ [Χρι- 
στὸν] ἔ έχετε ἐν ἑαυτοῖς. 1 Καὶ 
μάλλον ܝ‎ ἂν ἐπαινῶ ܢܐ‎ 
μᾶς, οἶδα à ότι ἐντρέπεσθε' 
ὡς γέγραπται, ὅτι ὁ δίκαιος 
ἑαυτοῦ κατήγορος. 


ΙΓ’, Σπουδάζετε οὖν βε- 
βαιωθῆναι ἐν τοῖς δόγµα- 
σιν τοῦ Κυρίου καὶ τῶν 
ἀποστόλων, ἵνα πάντα ὅσα 
ποιῆτε κατευοδωθήτε σαρ- 
Ki καὶ πνεύματι, πίστει 
καὶ ἀγάπῃ, [tv Yio καὶ 
Πατρὶ, και ἓν Πνεύματι, 
ἐν 8 καὶ ἐν τέλει,] 
μετὰ τοῦ «ἀξιοπρεπεστά- 
του ἐπισκόπου ὑμῶν, καὶ 
ἀξιοπλόκου πνευματικοῦ 
στεφάνου TOU πρεσβυτε- 
ρίου ὑμῶν, καὶ τῶν κατὰ 
Θεὸν διακόνων. Ὑποτά- 
Ύητε τῷ ἐπισκόπῳ καὶ ἀλ- 
λήλοις, ὡς [Πησοῦς] Χρι- 
στὸς τῷ Πατρὶ [κατα σάρ- 
κα, και οἱ ἀπόστολοι τῷ 
Χριστῷ καὶ τῷ Πατρὶ καὶ 
τῷ Ηνεύματι, ἵνα ἕἔνωσις 
7 [σαρκική τε καὶ πνευ- 


ματική.] 


IA’. Εἰδὼς ὅτι Θεοῦ γέ- 
pere συντόμως παρεκέ- 
λευσα ὑμᾶς. Μνημονεύε- 
τέ μου ἐν ταῖς προσευχαῖς 
ὑμῶν, ἵνα Θεοῦ ἐπιτύχω, 
καὶ τῆς ἐν Συρίᾳ ἐκκλησίας, 
ὅθεν οὐκ ἄξιός εἰμι καλεῖ- 
σθαι. Ἐπιδέομαι yàp τῆς 
ἠνωμένης ὑμῶν ἐν Θεῷ 
προσευχῆς καὶ ἀγάπης, εἰς 
τὸ ἀξιωθῆναι τὴν ἐν Συρίᾳ 
ἐκκλησίαν διὰ τῆς ἐκκλη- 
σίας ὑμῶν δροσισθήναι. 


72 


SHORTER. 

XII. Fruar vobis secun- 
dum omnia; siquidem dig- 
nus sim. Etsi enim ligatus 
sum; ad unum solutorum de 
vobis non sum. Novi quo- 
niam non inflamini: Jesum 
enim Christum habetis in 
vobismetipsis Et magis 
quando utique laudo vos, no- 
vi quoniam verecundamini: 


sicut scriptum est; quoniam ܡ ܫ‎ 


justus sui ipsius accusator. 

XIII. Studete igitur fir- 
mari in dogmatibus Domini 
et Apostolorum, ut omnia 
quacunque facitis prospe- 
rentur, carne et spiritu, 
fide et charitate, in Filio 
et Patre et Spiritu, in 
principio et in fine, cum 
digne decentissimo Episco- 
po vestro, et digne complexa 
spirituali corona Presbyterii 
vestri, et eorum qui secun- 
dum Deum Diaconorum. 
Subjicimini Episcopo et ad- 
invicem, ut Jesus Christus 
Patri secundum carnem, et 
Apostoli Christo et Patri et 
Spiritui; ut unio sit carna- 
lis et spiritualis. 

XIV. Sciens quoniam Deo 
pleni estis, compendiose de- 
precatus sum vos. Memen- 
tote mei in orationibus ves- 
tris; ut Deo fruar; et ejus 
quz in Syria Ecclesie, unde 
non dignus sum vocari. Su- 
perindigeo enim unita ves- 
tra in Deo oratione et cha- 
ritate; in dignificari eam 
quz in Syria Ecclesiam per 
Ecclesiam vestram irrorari. 

L 


THE EPISTLE TO THE MAGNESIANS. 


LONGER. 

XII. Adquisivi vos in omnibus: si- 
quidem dignus ero. Si enim vinctus 
sum, sed ad solutionem [omnium] ves- 
trum nonsum [vinctus.] Scio [enim] quia 
non inflamini: quia Jesum habetis in 
vobis. Et magis cum laudavero vos, 
8010 quia reveremini: sicut scriptum 
est, quoniam Justus sui accusator [est 
in primordio sermonis.] Et, Dic tu, [in- 
quit,] primus peccata tua ut justificeris. Et, 
Cum feceritis, [inquit,] omnia que mandata 
sunt vobis, dicite, Servi inutiles sumus. 
Quoniam in hominibus qui se exaltaverit, 
delinquit ante Deum. . Dicit enim Deus: 
Propitius factus sum peccatori. Propter 


ii. quod magni illi, Abraham οἱ Job, terram 


et cinerem semetipsos ante Deum nomina- 


i, verunt. et David; Quis sum ego, [ait,] co- 
. , ram te Domine? [Nam]et Moyses, supra 


omnes homines mansuetissimus, dicit ad 
Deum: Gracilis voce, et tardus lingua sum 
ego. Humiles ergo estote et vos ipsi, ut 
exaltemini. Qui enim se humiliaverit, ex- 
altabitur; et qui se exaltaverit, humilia- 
bitur. 


XIII. Studete itaque confirmari in 
dogmatibus Domini et Apostolorum: 
ut ex omnibus quz facitis dirigamini 
in viam rectam, carne et spiritu, fide et 
dilectione; cum honore digno Episcopo 
vestro, et corona digno atque spirituali 
Stephano Presbytero vestro, et secun- 
dum Deum Diaconis. Subjecti estote 
Episcopo, et invicem, quomodo Jesus 
Patri: ut laus sit in vobis secundum 
Deum. 


XIV. Videns vos repletos omnibus bo- 
nis; compendiose rogavi vos in dilec- 
tione Jesu Christi. Mementote mei in 
orationibus vestris, ut Deum merear 
adipisci; et Ecclesize que est in Syria, 
cujus non sum dignus vocari Episcopus. 
Indigeo enim vestra illa laudabili in 
Deo oratione et dilectione; ut dignus 
sim illam, quee in Syria est, Ecclesiam 
per bonam opinationem vestram pascere 
in Christo. 


Prov. xviii. 
17. 


Esai. xlii. 9. 
Lac. xvii. 10. 


Luc. xvi. 15. 


Luc.xviii.13. 


Exod. iv. 10. 


Luc. xiv. 11. 
& xviii. 14. 











THE EPISTLE TO THE TRALLIANS, 


LONGER. 

IE’. Ἀσπάζονται ὑμᾶς Ἐφέσιοι 
ἀπὸ Σμύρνης, ὅθεν καὶ γράφω ὑμῖν, 
, 2 , ^ ܗ‎ 
παρόντες eig δόξαν Θεοῦ, ὥσπερ 
καὶ ὑμεῖς, ܐܘ‎ κατὰ πάντα µε ܨ‎ 

ܠ , ο‏ ܝ 
παυσατε, aua Πολυκάρπῳ. Και‏ 
ai λοιπαὶ δὲ ἐκκλησίαι ἐν τιμῇ Ἰη-‏ 
coU Χριστοῦ ἀσπάζονται ὑμᾶς.‏ 
“EppwoGe ἐν ὀμονοίᾳ, πνεῦμα κεκ-‏ 
τήµένοι ἀδιάκριτον, ἐν Χριστῷ Ἰη-‏ 
Gov, διὰ θελήματος Θεοῦ.‏ 


78 


SHORTER. 

ΙΕ. Acmátovra: ὑμᾶς Ἐφέσιοι 
ἀπὸ Σμύρνης, ὅθεν καὶ γράφω ὑμῖν, 
4 , , ^ o 
παρόντες εἰς δόξαν Θεοῦ, ὥσπερ 
καὶ ὑμεῖς, οἳ κατὰ πάντα µε ἀνέ- 

e , ܕ‎ / 
παυσαν, ἅμα Πολυκάρπῳ [ἐπισκό- 
TQ Σμυρναίων.] Καὶ αἱ λοιπαὶ δὲ 
9 , 3 ^9 ^ e^ 
ἐκκλησίαι εν τιµή Ίησου Xpiorov 
2 .ܢ‎ e ^ v 3 € ܕ‎ 
ἀσπάζονται ὑμᾶς. Ἑρῥωσθε ἐν 
ὁμονοίᾳ Θεοῦ, κεκτηµένοι διάκρι- 
τον πνεῦμα, ὃς ἐστιν Ἰησοῦς Χρι- 
στὸς, 





THE EPISTLE TO THE TRALLIANS. 


LONGER. 

TOY AYTOY EIIIZTOAH 
ΠΡΟΣ ΤΡΑΛΛΗΣΙΟΥΣ. 
Ἰγνάτιος, 6 καὶ Θεοφόρος, τῇ ἦγα- 

πηµένῃ παρὰ Θεοῦ Πατρὸς καὶ 
Ἰησοῦ Χριστοῦ ἐκκλησίᾳ ayia, τῇ 
οὔσῃη ἐν Τράλλεσιν, ἐκλεκτῇ καὶ 
ἀξιοθέῳ, εἰρηνευούσῃ ἐν σαρκὶ 
καὶ πναύµατε Ἰησοῦ Χριστοῦ, τῆς 
ἐλπίδος ἡμῶν, ἐν πάθει τῷ διὰ 
did καὶ θανάτου, καὶ ἀναστά- 
cer ἣν καὶ ἀσπάζομαι ἐν τῷ πλη- 
ρώματι, ἐν ἀποστολικῷ χαρακτή- 
ρι, καὶ εὔχομαι πλεῖστα χαίρειν. 
A’ Ἅμωμον διάνοιαν, καὶ ἀνυπό- 
κριτον €v ὑπομονῇ, ἔγνων ὑμᾶς ἔχον- 
τας, OV κατὰ χρῆσιν, ἀλλα κατὰ 
κτῆσιν' καθὼς ἑδήλωσε Πολύβιος ὁ 2 
ἐπίσκοπος ὑμῶν, ὃς παρεγένετο 9ε- 
λήµατι Θεοῦ Πστρος καὶ Κυρίου 'In- 
σοῦ Χριστοῦ, τοῦ υἱοῦ αὐτοῦ, συνερ- 
γείᾳ Πνεύματος, ἐν Σμύρνῃ, καὶ ov- 
TUS µοι συνεχάρη δεδεµένῳ ἐ ἐν Xpr- 
στῷ Ἰησοῦ, ó ὥστε µε τὸ πᾶν πλῆθος 
ὑμῶν ἐν αὐτῷ “εωρῆσαι. Ἀποδεξά- 
µενος οὖν τὴν κατὰ Θεὸν ὑμῶν εὔνοιαν 
7. αὐτοῦ, ἔδοξα εὑρὼν ὑμᾶς μιμη- 
τὰς ὄντας Ἰησοῦ Χριστοῦ τοῦ σωτῆρος. 


SHORTER. 
ΤΡΑΑΛΙΑΝΟΙΣ. 
Ἰγνάτιος, ὁ καὶ Θεοφόρος, ἠγαπη- 
µένη Θεῷ Πατρὶ Ἰησοῦ Χριστοῦ 
ἐκκλησίᾳ ἁγίᾳ, τῇ οὔσῃ ἐν Τράλ- 
λεσιν [τῆς Ἀσίας,] ἐκλεκτῇ καὶ 
ἀξιοθέῳ, εἰρηνευούσῃ ἐν σαρκὶ 
καὶ αἵματι, τῷ πάθει Ἰησοῦ Χρι- 

c ToU, τῆς ἐλπίδος ἡμῶν, ἐν τῇ [eis 

αὐτὸν] ἀναστάσει' ἣν καὶ ἀσπά- 

Coma: ἐν τῷ πληρώματι, ἐν ἀπο- 

στολικῷ χαρακτῆρι, καὶ εὔχομαι 

πλεῖστα χαίρειν. 

A’. Άμωμον διάνοιαν, καὶ ἀδιά- 
κριτον ἐν ὑπομονῇ, ἔγνων ὑμᾶς £ 
χοντας, οὐ κατὰ χρῆσιν, ἀλλὰ κα- 
τὰ φύσιν’ καθὼς ἐδήλωσέν [μοι] Πο- 
λύβιος ὁ ἐπίσκοπος ὑμῶν, ὃς παρε- 
γένετο 9ελήματι Θεοῦ καὶ Ἰησοῦ 
Χριστοῦ ἐν Σμύρνῃ, καὶ οὕτως µοι 
συνεχάρη δεδεµένῳ ἐν Ἰησοῦ Χρι- 
OTD, ὥστε µε τὸ TAY πλήθος ὑμῶν 
ἐν αὐτῷ Ξεωρεῖσθαι. ᾿Αποδεξάμενος 
οὖν τὴν κατὰ Θεὸν εὔνοιαν δι av- 
τοῦ, ἔδοξα εὑρὼν ὑμᾶς, [ds ἔγνων,] 
μιμητὰς ὄντας Θεοῦ. 


THE TRALLIANS. TA 


SHORTER. 


XV. Salutant vos Ephesii a 
Smyrna, unde et scribo .vobis, 
presentes in gloriam Dei, quem- 
admodum et vos: qui secundum 
omnia me quiescere fecerunt, si- 
mul cum Polycarpo Episcopo 
Smyrneorum. Sed et relique 
Ecclesie in honore Jesu Christi 
salutant vos. Valete in concordia 
Dei; possidentes inseparabilem 
Spiritum, qui est Jesus Christus. 


THE EPISTLE TO 


LONGER. 

XV. Salutant vos Ephesii de 
Smyrna, unde scribo vobis, pre- 
sentes in gloria Dei; quomodo in 
omnibus refecistis me, simul cum 
Polycarpo. Et ceetere Ecclesiz in 
honore Jesu Christi salutant vos. 
Incolumes estote in unanimitate, 
possidentes inseparabilem spiri- 
tum, in Christo Jesu; per volunta- 
tem Dei. 





THE EPISTLE TO THE TRALLIANS. 


SHORTER. 
AD TRALLESIOS. 

Ignatius, qui et Theophorus, di- 
lecte Deo Patri Jesu Christi 
Ecclesize sancte, existenti in 
Trallesiis Asize, electe et Deo 
digne, pacem habenti in carne 
et sanguine [et] passione Jesu 
Christi, spei nostre, in ea quee 
in ipsum resurrectione: quam 
et saluto in plenitudine, in Apo- 
stolico charactere, et oro pluri- 
mum gaudere. 


I. Incoinquinatam mentem et 
inseparabilem in sustinentia, cog- 
novi vos habentes, non secundum 
usum, sed secundum naturam: 
quemadmodum ostendit mihi Po- 
lybius Episcopus vester, qui adve- 
nit, voluntate Dei et Jesu Christi, 
in Smyrna; et sic mihi congavi- 
sus est vincto in Christo Jesu, ut 
ego omnem multitudinem ves- 
tram in ipso specularer. Reci- 
piens igitur eam qua secundum 
Deum equanimitatem per ipsum, 
gloriatus sum inveniens vos, ut 
cognovi, imitatores Dei. _ 


LONGER. 
EJUSDEM EPISTOLA AD 
TRALLIANOS. 

Scripta ex Smyrna. 

Ignatius, qui et Theophorus, di- 
lect» a Deo Patre et [Domino] 
Jesu Christo Ecclesie sancte, 
que est in Trallis, electee et Deo 
digna, pacificate in carne et 
Spiritu Jesu Christi, spei nostre, 
in passione per crucem et mortem 
atque resurrectionem : quam et 
saluto in plenitudine Aposto- 
licee formee, et opto plurimum 
[in Deo] gaudere. 

I. Immaculatum animum et sine 
dolo in perseverantia, cognovi vos 
habere, non in usitationem, sed in 
possessionem : secundum quod sig- 
nificavit [mihi] Polybius Episco- 
pus vester, qui pervenit, voluntate 
Dei Patris et Jesu Christi Filii ejus, 
cooperatione Spiritus, ad Smyrnam; 
et sic mihi congratulatus est vinc- 
to in Christo Jesu, ita ut omnem 
plenitudinem vestram in ipso con- 
spicerem. Suscipiens ergo [eum | 
secundum Deum, vestram benevo- 
lentiam per ipsum agnovi: inve- 
niens vos imitatores esse Jesu 
Christi Salvatoris [nostri.] 











THE EPISTLE TO THE TRALLIANS. 


LONGER. 
B. To ἐπισκόπῳ ὑποτάσσεσθε ὡς 
τῷ Κυρίῳ' αὐτὸς yap ἀγρυπνεῖ ὑπὲρ τῶν 
Led e p, ε ܝ 3ܝ ܝ‎ ^ 
Ψ νχῶν ὑμῶν, ὡς λόγον ἀποδώσων Θεῷ. 
ܒ‎ 
Διὸ καὶ Φαίνεσθέ µοι ov κατὰ ἄνθρω- 
^ ܬ‎ ^ 
mov ζῶντες, ἀλλὰ κατα 'Igoo0v Χρι- 
ܠ‎ 4 € > , ο 
στὸν, τον Of ήμας ἀποθανόντα, iva 
πιστεύοντες εἰς τὸν 9ávarov αὐτοῦ, 
διὰ τοῦ βαπτίσματος κοινωνοὶ τῆς ava- 
, 2 ^ ^ 9 
στάσεως αὐτοῦ γένησθε. Αναγκαῖον ουν 
a wv ^ 
ἐστὶν, ὅσαπερ ποιεῖτε, ἄνευ TOU ἐπισκό- 
ܠ‎ , e e^ > ,* € 
που pndev πράττειν ὑμᾶς. AAA ὑπο- 
τάσσεσθε καὶ τῷ πρεσβυτερίῳ, ὡς 
ἀποστόλοις Ἰησοῦ Χριστοῦ, τῆς ἐλπί- 
^ kal 3 » "^ 
δος ἡμῶν, €v w διάγοντες, ἐν αὐτῷ εὖ- 
ܠ‎ 4 
ρεθησόµεθα. Act δὲ καὶ τοὺς διακό- 
νους ὄντας μυστηρίων Χριστοῦ Ἰησοῦ, 
κατὰ πάντα τρόπον ἀρέσκειν oU γὰρ 
βρωτῶν kat ποτῶν εἶσι διάκονοι, GAN’ 
4 ^ Φ 
ἐκκλησίας Θεοῦ ὑπηρέται δέον ουν 
^ 4 
αὐτῶν τὰ ἐγκλήματα φυλάττεσθαι, 
ὡς πῦρ Φλέγον. Αὐτοὶ μὲν οὖν ἔστωσαν 
τοιοῦτοι. 
Γ΄, ‘Ypets δὲ ἐντρέπεσθε αὐτοὺς ὡς 
a ^ » ^^ 
Χριστον Ἰησοῦν, ov φύλακές εἰσι τοῦ 
τόπον ὡς καὶ ὁ ἐπίσκοπος τοῦ Πατρὸς 
^ @ ΄ © ^7 ς ܠ‎ , 
Των O0Àcv τυπος υπαρχει OL δε πρεσβύ- 
τεροι, ὡς συνέδριον Θεοῦ, καὶ σύν- 
δεσµος ἀποστόλων Χριστοῦ. Χωρὶς 
ܠ ܦ , ܕ ܝ‎ 3 ιά 
τούτων ἐκκλησια εκλεκτή οὐκ ἔστιν, 
οὐ συνάθροισµα ἁγίων, οἱ συναγωγὴ ὁσίων' 
πέπεισµαι δὲ καὶ ὑμᾶς οὕτω διακεῖσθαι. 
ܠ‎ 9 ^^ 3 
Τὸ γὰρ ἐξεμπλάριον τῆς ἀγάπης ἔλα- 
» ^ 
ov, καὶ ἔχω pet ἐμαυτοῦ, ἐν τῷ -ܐ®¢‎ 
σκόπῳ ὑμῶν οὗ αὐτὸ τὸ κατάστηµα 
, , € δὲ , > 
µεγάλη pabnreia, dé πραότης av- 
e^ , à , a ܠ‎ 
ToU δύναμις' ὃν λογίζομαι καὶ τους 
Σω 9 , ܕ‎ ^ "T 
ἀθεους ἐντρέπεσθαι. Ayarwv ὑμας, 
φείδοµαι συντονώτερον ἐπιστεῖλαι, ἵνα 
M ^ ܕ ܪܕ ΄ ܗ ܪ‎ d 
pn δύξω τισὶν εἶναι προσάντης, 3j ἐπιδεῆς. 
Δέδεμαι μὲν δια Χριστον, ἀλλ οὐδέπω 
Χριστοῦ ἀξιός εἰμι' ἐὰν δὲ τελειωθῶ, τάχα 
γὲνήσομαι. 


19 


SHORTER. 
1) ^ 
B. ['Or ܐ‎ γὰρ] τῷ ém- 
σκόπῳ  ὑποτάσσεσθε ὡς Ἰησοῦ 
Χριστῶ, φαίνεσθἐ por οὐ κα- 
τὰ ἄνθρωπον Κζῶντες ἀλλὰ 
4 2 ^ ܠ ܠ‎ > 
κατὰ Ἰησοῦν Χριστὸν, τον Oi 
ἡμᾶς ἀποθανόντα, ἵνα πιστεύ- 
σαντες eic τὸν 9ávarov αὐτοῦ, 
[τὸ ἀποθανεῖν ἐκφύγητε.] Ἄνα- 
9 
γκαῖον οὖν ἐστιν, ὥσπερ ποιεῖτε, 
ἄνευ τοῦ ἐπισκόπου μηδὲν πράσ- 
σειν ὑμᾶς' ἀλλ' ὑποτάσσεσθαι 
καὶ τῷ πρεσβυτερίῳ, ὡς τοῖς 
ἀποστόλοις ᾿Ιησοῦ Χριστοῦ, τῆς 
, ¢ ^ , "e / 
ἐλπίδος ἡμῶν, ἐν w διάγοντες 
ܠ‎ 
εὑρεθησόμεθα. Act δὲ καὶ τοὺς 
διακόνους, ὄντας µυστήριον ‘In- 
gov Χριστοῦ, κατὰ πάντα τρό- 
nov [πᾶσιν] ἀρέσκειν ov yap 
βρωµάτων καὶ ποτῶν εἶσιν διά- 
κονοι, ἆλλ ἐκκλησίας Θεοῦ ὑπη- 
^ ܠ‎ 
ρέται' δέον οὖν αὐτοὺς φυλάσ- 
σεσθαι τὰ ἐγκλήματα ὡς 0. 
, € , ܐ‎ 3 
Γ΄. [Ὁμοίως πάντες] évrpe- 
/ v , € ? 
πέσθωσαν τοὺς διακόνους, ὡς Ἰη- 
ܠ ܫ‎ 
σοῦν Χριστὸν, ὡς καὶ τον ἐπί- 
M es ^ 4 
σκοπον, | ὄντα viov] τοῦ Πατρος" 
τοὺς δὲ πρεσβυτέρους ὡς συνέ- 
δριον Θεοῦ, καὶ ὡς σύνδεσμον 
> 2, ^ , 3 
ἀποστόλων. Χωρις τούτων ἐκ- 
^ ^ ^ 
κλησία ov KaAetrat [περὶ cv] 
^ ܗܨ‎ » 
πέπεισµαι ὑμᾶς οὕτως ἔχειν. 
ܝ ܔ ܠ‎ , e^ > , 
To yap ἐξεμπλάριον τῆς ἀγά- 
ϱ ܫ‎ M. ܠ‎ » 
πης [ὑμῶν] ἔλαβον, καὶ exw 
μεθ ἑαυτοῦ ἐν τῷ ἐπισκόπῳ 
ܗ ܕ‎ 
ὑμῶν, ov αὐτὸ TO κατάστηµα 
µεγάλη μαθητεία, ἡ δὲ πρᾳότης 
> wn ܠ‎ 4 , * 
αὐτοῦ δύναµις' ὃν λογίζομαι και 
4 
τους ἀθέους ἐντρέπεσθαι, ἀγα- 
^ € 9 ε 
πῶντας, [ws ov] φείδοµαι [éav- 
ܠ‎ 
τον πότερον, δυνάµενος γράφειν 
ܠ‎ ^ , 
ὑπερ τούτου, eic τοῦτο ὠήθην, ἵνα 
^ 
ὢν κατάκριτος] ὡς ἀπόστολος 
ὑμῖν διατάσσοµαι. 


SHORTER. 

IT. Quum enim Episcopo 
subjecti estis ut Jesu Christo, 
videmini mihi non secundum 
homines viventes, sed secun- 
dum Jesum Christum, propter 
vos mortuum; ut credentes in 
mortem ipsius, mori effugiatis. 
Necessarium igitur est, quem- 
admodum facitis, sine Epis- 
copo nihil operari vos: sed 
subjici et Presbyterio ut Ápos- 
tolis Jesu Christi, spei nostre; 
in quo conversantes invenia- 
mur. Oportet autem et Diaco- 
nos, [ ministros ]existentes mys- 
teriorum Jesu Christi, secun- 
dum omnem modum omnibus 
placere. Non enim ciborum 
et potuum sunt ministri; sed 
Ecclesi: Dei ministri. Op- 
portunum igitur vos obser- 
vare accusationes, ut ignem. 


III. Similiter [et] omnes re- 
vereantur Diaconos, [ut man- 
datum Jesu Christi;] et Episco- 
pum, ut Jesum Christum, exis- 
tentem filium Patris; Presby- 
teros autem, ut concilium Dei 
et conjunctionem Apostolorum. 
Sine his Ecclesia non vocatur: 
de quibus suadeo vos sic ha- 
bere. Exemplarium enim cha- 
ritatis vestrae accepi, et habeo 
cum meipso in Episcopo ves- 
tro; cujus ipsa compositio mag- 
na est disciplinatio, mansue- 
tudo autem ipsius potentia: 
quem existimo et impios reve- 
reri. Diligentes quod non 
parco ipsum aliqualem, potens 
scribere pro illo; in hoc ex- 
istimet, ut existens condem- 
natus, velut Apostolus vobis 
precipiam. 


Propter quod νι- 


THE EPISTLE TO, THE TRALLIANS. 


LONGER. 
II. Episcopo subjecti estote, si- 
Ipse enim vigilat pro 
animabus vestris; tanquam rationem 
redditurus Deo. 
demini mihi non secundum homi- 
nem vivere, sed secundum Chris- 
tum Jesum, qui pro nobis mortuus 
est; ut credentes in morte ejus, 
per baptismum communicantes resur- 
rectionis ejus efficiamur. Necessa- 
rium est enim, vos nihil preter 
Episcopum facere, [neque aliquid 
agere.] Sed et Presbyteris subditi 
estote, ut Apostolis Jesu Christi, spei 
nostre; in quo perseverantes, in ip- 
so inveniamur. Oportet ergo et 
Diaconis, qui sunt in ministerium Jesu 
Christi, in omni modo placere. Non 
enim in cibo et potu sunt ministri, 
sed ministri Ecclesie Dei. Opor- 
tet ergo precepta eorum observare, 
sicut ignem ardentem. Ipsi vero 
sint tales. 

III. Vos autem reveremini eos, 
tanquam [Dominum] Jesum Chris- 
tum: quoniam custodes sunt loci ejus ; 
sicut Episcopus forma est Patris om- 
nium: Presbyteri vero sicut con- 
sessus Dei, et conjunctio Apostolo- 
rum Christi. Sine ipsis [enim] eccle- 
sia electa non est, neque collectio sanc- 
torum, neque congregatio sancta. Con- 
fido enim et vos sic consistere. Ex- 
empla autem charitatis [ vestre] ac- 
cepi et habeo penes meipsum in 
Episcopo vestro: quoniam ipsius in- 
stitutio magna doctrina est. Nam 
et mansuetudo ejus virtus est, quam 
arbitror etiam illos, qui sine Deo 
sunt, revereri. Quia autem diligo 
vos, parco frequentius vobis scribere; 
ne videar aliquibus contrarius aut teedio- 
sus esse. Vinctus sum enim pro Christo: 
sed nondum Christo dignus sum. Si 
autem consummavero ; forsitan ero. 


eb. xiii. 17. cut. Domino. 





THE EPISTLE TO THE TRALLIANS. 


LONGER. 

A’ ܫܚ‎ ὡς ἀπόστολος διατάσσοµαι’ 
ἀλλ’ ἐμαυτὸν μετρῶ, ἵνα μὴ ἐν καυ- 
χήσει ἀπόλωμαι. Καλὸν, δὲ τὸ ἐν Κν- 
pio καυχᾶσθαι. Kay ἐῤῥωμένος ὦ τὰ κατὰ 
Θεὸν, πλεϊόν με δεῖ φοβείσθαι, καὶ μὴ 
προσέχειν΄ τοῖς ܡܐܘ‎ φυσιοῦσί ue ot γάρ 
με ἐπαινοῦντες μαστιγοῦσιν' AAN OUK 
οἶδα εἰ ἄξιός eit ܘ‎ yap ζῆλος τοῦ ἐχθροῦ 
πολλοϊῖς μὲν ou φαίνεται, € ἐμὲ δὲ πολεμεῖ. 
Χρῄζω οὖν πρβότητος, ἐν y καταλύεται 
ὁ ἄρχων | τοῦ αἰῶνος τούτου ὁ διάβολος. 

Ε΄. My yap οὐκ ἐβουλόμην ὁ ὑμῖν μυστικώ- 
τερα γράψαι; J ἀλλὰ φοβοῦμαι, μὴ νη- 
πίοις οὖσιν ὑμῖν βλαβην παραθῶμαι' καὶ 
σύγγνωτέ pot, μή ov δυνηθέντες χωρῆσαι 
τὴν ἐνέργειαν, στρα αλωθῆτε. Kat γὰρ 
ἐγὼ, ou καθ ὅ ὅτι ܙܐܬ‎ Kal δύναμαι 
νοεῖν τὰ ἐπουράνια, καὶ τὰς ἀγγελικὰς 
τάξεις, καὶ τὰς τῶν ἀγγέλων καὶ στρατειών 
ἐξαλλαγᾶς, δυνάμεών τε καὶ κυριοτήτων δια- 
φορᾶς, θρόνων τε καὶ ἐξουσιῶν παραλλαγας, 
αἰώνων τε µεγαλότητας, ܓܚ‎ .TE Χερουβεὶμ 
καὶ Σεραφεὶμ τὰς ὑπεροχὰς, του τε Πνεύματος 
τὴν ὑψηλότητα, καὶ τοῦ Kupiov τὴν βασιλείαν, 
καὶ ἐπὶ πᾶσι τὸ τοῦ παντοκράτορος Θεοῦ 
ἀπαράθετον. Tavra γινώσκων ἐγὼ, οὐ πάν- 
τως ἤδη τετελείωµαι, i ܡ‎ εἰμι οἷος 
Παῦλος καὶ Πέτρος" πολλὰ γάρ µοι λείπει, 
ἵνα Θεοῦ μὴ ἀπολειφθῶ. — 

$. : ᾿Παρακαλῶ ουν ὑμᾶς, οὐκ ἐγὼ, ἀλλ 
ή ἀγάπη Ἰησοῦ : X ιστοῦ, ἵνα το avro λέγη- 
τε πάντες, καὶ μὴ ἦ ἐν ὑμῖν ᾿σχίσµατα' tire 
δὲ ; κατηρτισμένοι τῇ αὐτῃ qvo, kat τῷ av- 
τῷ vot. Εἰσὶ γάρ τινες µαταιολόγοι καὶ Φφρε- 
ναπάται, οὐ Χριστιανοὶ άλλα χριστέµποροι, 
ἀἁπάτῃ περι έροντες τὸ ὄνομα τοῦ Χριστοῦ, 
καὶ καπηλεύοντες τὸν λόγον τοῦ εὐαγγελίου, 
καὶ τὸν tov προσπλέκοντες τῆς πλάνης τῇ 
γλυκείᾳ προσηηορίᾳ, ὥσπερ οἰνομέλιτι κώ- 
νειον κεραννύντες, ἵνα 0 πίνων, τῇ αλυκυτάτῃ 
κλαπεὶς ποιότητι τὴν γευστικην αἴσθησιν, 
ἀφυλάκτως τῷ θανάτῳ περιπαρῇ. Παραινεῖ 
τις τῶν παλαιῶν' ΜΗδεὶς ἄγαθος λεγέσθω, 


Λέγουσι γὰρ Χριστὸν, οὐχ ἵνα Χριστὸν κηρύξωσῳ, 


77 


SRORTER. 

+ [Πολλὰ , $povà ev 
Θεῷ' aan’ ἐμαυτὸν μετρῶ, ἵνα 
μὴ ἐν καυχήσει ἀπόλωμαι' 
[νῦν γάρ] µε δεῖ πλέον φο- 
βεῖσθαι,! καὶ μὴ προσέχειν τοῖς 
Φφυσιοῦσίν με οἱ ‘yap λέγοντές 
μοι μαστιγοῦσίν με. [Aya- 
πῶ μὲν γὰρ. το παθεῖν,]. ἀλλ’ 
οὐκ οἶδα εἰ ἄξιός ܐܬܐ‎ τὸ γὰρ 
tyros πολλοῖς μὲν οὐ paive- 
ται, ἐμὲ δὲ [πλέον] πολεμεί 
Χρῄζω οὖν πραότητος, ἐν E 
καταλύεται ܘ‎ ἄρχων τοῦ αἱῶ- 
νος τούτου. 

E. Μη οὐ δύναμαι τὰ ἐ- 
πουράνια γράψαι; ἀλλὰ Φφο- 
βοῦμαι μὴ νηπίοις οὖσιν ὑμῖν 
βλάβην παραθφ' καὶ συγ- 
γνωμονεῖτε μοι, µήποτε ov 
δυνηθέντες χωρῆσαι στράγ- 
Ύαλον θῆτε. Καὶ γὰρ ἐγὼ, οὐ 
καθότι δέδεµαι, καὶ δυνάµε- 
voc τὰ ἐπουράνια, καὶ τὰς TO- 
ποθεσίας τὰς ἀ ελικὰς, καὶ 
τὰς συστάσεις τας ἀρχοντι- 
Kas, [ópará τε καὶ «ἀόρατα,] 
παρὰ τοῦτο ἤδη καὶ | µαθητής 
eipu πολλὰ γὰρ ἡμῖν λείπει, 
ἵνα Θεοῦ μὴ λειπώμεθα. 

s. Παρακαλῶ οὖν ὑμᾶς, 
οὐκ ἐγὼ, ἀλλ ἡ ἀγάπη Ἰησοῦ 
Χριστοῦ, [uóvg τῇ Χριστιανῇ 
τροφῇ χρῆσθαι, ἀλλοτρίας δε 
βοτά vn ἀπέχεσθαι,ή ἥτις ἐστὶν 
αἴρεσις. Οἱ καιροὶ παρεμ- 
πλέκουσιν ᾿Ιησοῦν Χριστον, 
κατ ᾿ἀξίαν πιστευόµενοι"] à ܗܘ‎ 
περ Javáciuov $ápuakov δι- 
δόντες μετὰ οἰνομέλιτος, $ ὅπερ 
ὁ ἀγνοῶν ἡδέως λαμβάνει €v 
ἡδονῃ, κἀκεῖ τὸ ἀποθανεῖν. 


κακῷ τὸ ἆγαθον κεραννύς. 


ἀλλ᾽ ἵνα Χριστὸν ἀθετήσωσι' καὶ οὐ νόμον συστήσουσιν, ἀλλ᾽ ἵνα ἀνομίαν KaTay- 
γείλωσι. Τὸν μὲν γὰρ Χριστὸν ἀλλοτριοῦσι τοῦ ܐܐ‎ Πατρὸς' τὸν δὲ vopov TOV Χριστοῦ 
καὶ Tiv €k Παρθένου Ὑέννησιν διαβάλλουσιν' ἐπαισχυνόμενοι τὸν σταυρον, ΄ τὸ 
πάθος «ἀρνοῦνται, καὶ τὴν ἀνάστασιν οὐ πιστεύουσι’ τον Θεον a ἄγνωστον εἰσηγοῦν- 
ται τον Χριστον ἀγέννητον νομίζουσι' τὸ δὲ Πνεῦμα, οὐδὲ ὅτι ἐστὶν ὀμολογουσι. 
Teves δὲ αὐτῶν, τὸν μὲν Yiov ψιλὸν ἄνθρωπον εἶναι λέγουσιε ταύτον δὲ εἶναι Πα- 
τέρα, καὶ Yiov, kai Πνεύμα Ἅλπιον' καὶ τὴν κτίσιν, ἔργον Θεοῦ ov διὰ Χριστοῦ, dÀX 


ἑτέρου τινὸς ἀλλοτρίας δυνάµεως. 


18 


SHORTER. 

IV. Multa sapio in Deo: 
sed meipsum mensuro, ut 
non in gloriatione perdar. 
Nunc enim me oportet plus 
timere, et non attendere in- 
flantibus me. Dicentes enim 
mihi, flagellant me. Diligo 
quidem enim pati: sed non 
novi si dignus sum. Zelus 
enim multis quidem non ap- 
paret, me autem plus oppu- 
gnat. Indigeo igitur man- 
suetudine; in qua dissolvi- 
tur princeps seculi hujus. 

V. Nonne possum vobis 
superceelestia scribere ? Sed 
timeo ne parvulis existenti- 
bus vobis damnumapponam. 
Et condonate mihi: ne forte, 
non potentes capere, stran- 
gulemini Etenim ego, non 
secundum quodcunque liga- 
tus sum, sed potens scire ce- 
lestia, et loci positiones An- 
gelicas, et constitutiones, 
principationes, visibiliaque 
et invisibilia; preter hoc, 
jam et discipulussum. Mul- 
ta enim vobis deficiunt, ut 
Deo non deficiamus. 


VI. Deprecor igitur vos; 
non ego, sed charitas Jesu 
Christi; solo Christiano ali- 
mento utamini; ab aliena au. 
tem herba recedite, quz est 
hieresis, [que et inquinatis] 
implicat Jesum Christum : 
quemadmodum mortiferum 
pharmacum dantes cum vino 
mellito; quod qui ignorat, 
delectabiliter accipit, et in 
delectatione mala mori. 


THE EPISTLE TO THE TRALLIANS. 


LONGER. 

IV. Non sicut Apostolus precipio: 
sed metior meipsum; ne in gloria- 
tione [mea] peream. Bonum est enim 
in Domino gloriari. Et si salvatus 
fuero apud Deum; plus me oportet 
timere, et non attendere ad eos qui 
magnificant me. Hi vero qui me lau- 
dant, [potius] flagellant. [Eligo enim 
pati:] sed nesciosidignus sum. Zelus 
enim inimici multis non videtur: me 
autem impugnat.  Debeo ergo esse 
mansuetus; utdissolvatur princeps hu- 
jus seculi Diabolus. 

V. Nunquid non poteram vobis secreti- 
ora Scribere? Sed timeone parvulis vobis 
constitutis lesionem imponam. Et ig- 
noscite mihi: quia non valetis ferre [one- 
ra vinculorum,] quemadmodum ego vinc- 
tus sum. Et possum quidem intelligere 
celestia: Angelorum scilicet atque Arch- 
angelorum ordines, Militiarum diversita- 
tes, Virtutum et Dominationum differentias, 
Sedium atque Potestatum distantias, /Eter- 
norum magnificentias, Cherubin et Sera- 
phin excellentias, Spiritus sublimitatem, 
Domini regnum, et super hec omnia om- 
nitenentis Dei incomparabilitatem. Hec 
[igitur] ego cognoscens, non omnino per- 
fectus sum aut discipulus esse possum 
qualis Paulus, aut Petrus. Multum enim 
mihi restat, ne a Deo derelinquar. 

VI. Rogo autem vos, non ego, sed 
dilectio Christi Jesu, ut idipsum dicatis 
omnes, et non sint in vobis schismata; sitis 
autem perfectiin eodem sensu, et in eadem 
scientia. Sunt enim quidam vaniloqui et 
mentis seductores, non Christiani sed 
Christum mercantes, seductione eircum- 
ferentes nomen Christi, et cauponantes ver- 
bum Evangelii, et venenum erroris com- 
miscentes dulci blandimento, sicut cno- 
melli virus admiscentes; ut qui biberit 
illus potus gustabilem sensum, dulcedine 


captus, inobservanter morti addicatur. Monet autem quidam antiquorum ; ut 
nemo bonus dicatur, qui malum bono admiscuerit. Nominant enim Christum; 
non ut Christum przdicent, sed ut Christum spernant; et [legem proferunt ;] 


Christum enim 


non ut legem statuant, sed ut legi contraria annuncient. 


alienant a Patre: legem vero Christi, et nativitatem ex Virgine abjiciunt: 
crucem erubescentes, et passionem negantes, et resurrectioni non credentes. 
Deum incognitum profitentur; Christum ingenitum putant; et neque quia est 
Spiritus [Sanctus,] confitentur. Quidam vero eorum Filium hominem purum 
esse dicunt: alii autem ipsum dicunt esse Patrem, ipsum Filium, ipsumque 
Spiritum [Sanctum ;] et creaturam non opera Dei esse per Christum [dicunt] 


sed alterius cujusdam extranee virtutis. 


Cor. 1. 31. 


] Cor. 1. 10. 


THE EPISTLE TO THE TRALLIANS 


LONGER. 

Ζ΄. ᾿Ασφαλίζεσθε οὖν τοὺς τοιούτους, ἵνα μὴ 
λάβητε βρόχον ταῖς ἑαυτῶν ψυχαῖς. Καὶ τὸν βίον 
ὑμῶν ἀπρόσκοπον Ττίθεσθε πᾶσιν ἀνθρώποις, ἵνα μὴ 
γένησθε mayis τῇ σκοπιᾷ, καὶ ὡς δίκτυον ἔκτετα- 
µένον. © py ἰώμενος γὰρ ἑαυτὸν ἐν τοῖς ἔργοις 
ἑαντοῦ, ἀδελφός ἐστι τοῦ λυμαινομένου ἑαυτὸν. 
"Eàv οὖν καὶ ὑμεῖς ἀποθῆσθε φυσίωσιν, ἁλαζονείαν, 
τύφον, ὑπεροψίαν, δυνατὸν ὑμῖν ἐστιν εἶναι ἀχω- 
ρίστοις Θεοῦ. ᾿Εγγὺς γάρ ἐστι φοβουμένοις av- 
τόν καὶ, Ἐπὶ τίνα, φησὶν, ἐπιβλέψω, ἀλλ᾽ ἢ ἐπὶ 
τὸν ταπεινὸν καὶ ἠσύχιον, καὶ τρέµοντά µου τοὺς 
λόγους» Λἰδεῖσθε δὲ καὶ τὸν ἐπίσκοπον ὑμῶν, ὡς 
Χριστὸν, καθ᾽ $ ὑμῖν οἱ µακάριοι διετάξαντο ἀπό- 
στολοι. ‘O ἐντὸς τοῦ υσιαστηρίου ὢν, καθα- 
pos ἐστι διὸ καὶ ὑπακούει τῷ ἐπισκόπῳ καὶ τοῖς 
πρεσβυτέροις ὁ δὲ ἐκτὸς Sy, οὑτός ἐστιν 6 χωρις 
τοῦ ἐπισκόπου καὶ τῶν πρεσβυτέρων. καὶ τῶν 
διακόνων τι πράσσων' 0 τοιοῦτος. μεμίανται τῇ 
συνειδήσει, καὶ ἔστιν ἀπίστου χείρων. Τί γάρ 
ἐστιν ἐπίσκοτος: ἀλλ᾽ d πάσης ἀρχῆς καὶ ἐξουσίας 
ἐπέκεινα πάντων κρατῶν, ὡς οἷόν τε ἄνθρωπον. κρα- 
τεῖν Ment ny γινόµενον κατὰ δύναμιν Χριστοῦ τον 
Θεοῦ. Ti δὲ πρεσβντέριον ; : GAA’ 5 σύστημα ἱερον, 
σύμβουλοι καὶ συνεδρευταὶ τοῦ ἐπισκόπον. Ti δὲ 
διάκονοι ; αλλ 7 μιμηταὶ τῶν ᾽ἀγγελικῶν δυνάμεων, 
λειτουρηοῦντες αὐτῷ λειτουργίαν καθαρὰν καὶ ἅμω- 
μον ὡς Στέφανος o ἅγιος Ἰακώβῳ τῷ μακαρίῳ, καὶ 
Τιμόθεος καὶ Λίνος Tava, Kat Ανάκλητος καὶ 
Κλήμης Πέτρῳ. ‘0 τοίνυν τούτων παρακούων, άθεος 
πάµπαν ety ἂν, καὶ δυσσεβῆς, καὶ ἀθετων Χριστὸν, 
καὶ τὴν αὐτοῦ διάταδιν σμικρύνων. 


0 Ἐγὼ δὲ ravra ὑμῖν ἐπιστέλλω, οὔχ ὅτι ἔγ- 
νων τοιούτους τινὰς ἐν ὑμῖν' ἀλλὰ μὴ δε συγχω- 
ρήσειέν ποτε o Θεὸς τοιοῦτον eis ἀκοᾶς ἐλθεῖν τὰς 
ἐμᾶς, ὁ μὴ φεισάµενος τοῦ ܘܬܐ‎ αὐτοῦ διὰ τὴν ἁγίαν 
ἐκκλησίαν' ἀλλὰ προορῶν τὰς ἐνέδρας. τοῦ πο 
νηροῦ, ταῖς παραηγελίαις προασφαλίζοµαι ܢܳܐ‎ ὑμάς, ὡς 


79 


SHORTER. 

21 Φυλάττεσθε οὖν 
τοῖς τοιούτοις. Τοῦτο δὲ 
ἔσται ὑμῖν μὴ Φυσιου- 
µένοις, καὶ αὖσιν ἆχω- 
ρίστοις Θεοῦ [Ἰησοῦ] 
Χριστοῦ, καὶ τοῦ ἐπισκό- 
που, καὶ τῶν διαταγµά- 
των τῶν ἀποστόλων. ο 
ἐντὸς θυσιαστηρίου & QV, 
καθαρός ἐστιν ToUT 
ἐστιν, ὁ χωρὶς ἐπισκό- 
που καὶ πρεσβυτερίου 
καὶ διακόνου πράσσων 
Tl, οὗτος οὗ καθαρός 
ἐστιν τῇ συνειδήσει. 

Η. Οὐκ ἐπεὶ ἔγνων 
τοιοῦτόν τι ἐν ὑμῖν, ἆλ- 
λὰ προφυλάσσω ὑμᾶς 
ὄντας µου ἀγαπητοὺς, 
προορῶν τὰς ἐνέδρας τοῦ 
διαβόλου. Ὑμεῖς οὖν 
πραὐπάθειαν ἀναλαβόν- 
τες, [ἀνακτίσασθε έαυ- 
τοὺς ἐν πίστει, ὃς ἐστιν 
σάρξ τοῦ ὕ Κυρίου, καὶ ܐ‎ ἐν] 
ἀγάπῃ, [0c ἐστιν] αἷμα 
[ IyoouX piov] μηδεὶς 
ὑμῶν κατὰ τοῦ πλησίον 
ἐχέτω' μὴ ἀφορμὰς δί- 
δοτε τοῖς ἔθνεσιν, f ἵνα μὴ 
δὲ ὀλίγους ἄφρονας τὸ 
[εν Θεῷ πλήθος] βλασ- 
φημῆται: Ovai γὰρ δὲ 
οὗ [ἐπὶ µαταιότητι] τὸ 
ὄνομά µου ἐπί τινων 
βλασφημεῖται. 





τέκνά µου ἀγαπητὰ καὶ πιστα ἐν Χριστῷ' , προποτίζων ὑμᾶς τὰ φυλακτικὰ 
τῆς λοιµικῆς τῶν ἀνυποτάκτων νόσου ἧς ὑμείς ἀποφεύγετε τὴν νόσον, εὐδοκίᾳ 
Χριστοῦ τοῦ Κυρίου ἡμών. Ὑμεῖς οὖν ἀναλαβόντες πρᾳότητα, Ὑίνεσθε μιμη- 
ταὶ παθηµάτων, καὶ ἀγάπης αὐτοῦ, ἣν ἠγάπησεν ἡμᾶς, δοὺς έαυτον ὑπὲρ ἡμῶν 
λύτρον, ἵνα τῷ αἵματι αὐτοῦ καθαρίσῃ ἡμᾶς παλαιᾶς δυσσεβείας, καὶ Cony ἡ ἡμιν 
παράσ grat, μέλλοντας ὅσον οὐδέπω ἀπόλλυσθαι V ὑπὸ τῆς ἐν ἡμῖν κακίας. Mr 
ܚ‎ οὖν ἡμῶν Tl κατὰ τοῦ πλησίον ἐχέτω". Ἄφετε ܣܚ‎ φῃσὶν o ο Κύριος ὁ ὑμῶν, 
καὶ ἀφεθήσεται ὑμῖν. Μη ἀφορμὰς δίδοτε τοῖς ἔθνεσιν, ἵνα μὴ ὀλίγων τινῶν 
ἀφρόνων εἵνεκεν o λόγος καὶ η διδασκαλία βλασφημῆται. Oval γὰρ, φησὶν 
0 Προφήτης ὡς ék προσώπου τοῦ Θεοῦ, Or οὗ τὸ ὄνομά µου βλασφημεῖται ἐν 
τοῖς ἔθνεσι. 


Esai. lii. 5. 
Ezech. 
xxxvi. 23. 


80 


SHORTER. 

VII. Observemini 
igitur a talibus. Hoc 
autem erit & vobis non 
inflatis, et existentibus 
inseparabilibus a Deo, 
Jesu Christo, et Epis- 
copo, et ordinibus A- 
postolorum. Quiintra 
altare est, mundus est : 
[qui vero extra altare 
est, non mundus est:] 
hoc est; qui sine Epis- 
copo et Presbytero et 
Diacono operatur ali- 
quid, iste non mundus 
est in conscientia. 


VIII. Non quia cog- 
novi tale quid in vo- 
bis; sed preservo vos, 
existentes meos dilec- 
tos; preevidensinsidias 
Diaboli. Vos igitur 


mansuetam patientiam 
resumentes, recreate 


vosmetipsos in fide, 
quod est caro Domini, 
et incharitate, quod est 
sanguis Jesu Christi. 
Nullus vestrum adver- 
sus proximum(aliquid | 
habeat. Non occasio- 
nes detis gentibus; ut 
non propter paucos in- 
sipientes ea quein Deo 
multitudo blaspheme- 
tur. Vee enim, per quem 
in vanitate nomen me- 
um in aliquibus blas- 
phematur. 


THE EPISTLE TO THE TRALLIANS. 


LONGER. 

VIL Cavete ergo a talibus; ne sumatis la- 
queos animabus vestris: et vitam vestram inex- 
plorabilem apponite omnibus hominibus; ne 
efficiamini muscipula explorationis, et sicut retia 
extensa. Qui enim sibi non parcit in operibus 
suis, frater est polluentis semetipsum. Si ergo et 
vos deponatis naturalem superbiam, inflatilem 
et tumidam extollentiam ; possibile erit vobis 
inseparabiles esse a Deo. Prope est enim [Do- 
minus] timentibus eum: et, In quem, inquit, re- 
spiciam, nisi in humilem, et quietum, et tremen- 
tem verba mea?  Veneramini autem et Episco- 
pum vestrum, sicut Christum, secundum quod 
vobis beati Apostoli preeceperunt. Qui [enim] 
intra altare est [constitutus,] mundus est: prop- 
ter quod obedite Episcopo [vestro,] et Presbyteris. 
Qui vero extra [altare] est [constitutus,] extra 
Episcopum est et Presbyteros et Diaconos ali- 
quid agens: qui talis fuerit, pollutus est con- 
scientia, et est deterior infideli. Quid est enim 
Episcopus, nisi omnem principatum et potestatem 
illorum omnium tenens; quemadmodum deceat 
hominem tenere, imitatorem Dei factum secun- 
dum virtutem ? Quid est Presbyterium, nisi con- 
stitutio sancta, consiliarii et confessores Episcopi ? 
Quid etiam Diaconi, nisi imitatores Christi, [mi- 
nistrantes Episcopo sicut Christus Patri, et] ope- 
rantes illi operationem mundam et immaculatam? 
quomodo sanctus Stephanus beatissimo Jacobo, 
et Timotheus et Linus Paulo, et Anacletus et 
Clemens Petro. Quiigitur istis inobediens fuerit, 
hic sine Deo omnino erit, et impius, et contem- 
nens Christum, et ordinationem ipsius minorans. 

VIII. Ego vero hee vobis mando, non quod 
aliquos inter vos tales agnoverim: nec permit- 
tat Deus aliquando aliquid hujusmodi in auribus 
meis introire, qui Filio suo non pepercit propter 
sanctam Ecclesiam: sed preevidens seditiones 
Iniquipremonitione conforto vos,sicut filios meos 
charissimos, et fideles in Domino: prepotans 
vos medicamine premuniente contra imminen- 


tem pestilentiam; quam [etiam] vos [tanquam] morbum fugite, beneplaciti in 


succincti mansuetudine, imitatores 


Christo Domino nostro. os er 


estote passionum [Christi,] et dilectionis ejus, qua dilexit nos, dans semetip- 
sum pro nobis redemptionem; ut nos sanguine suo mundaret antique 
impietatis, et vitam nobis prestaret, incipientibus nobis jam perire pro mali- 
tia que erat in nobis. Nemo ergo vestrum adversus proximum aliquid 
habeat: dicente Domino; Dimittite, et dimittetur vobis. Nolite occasio- 


° nem dare gentibus; ne propter aliquos paucos insipientes verbum [Do- 


mini] et doctrina blasphemetur; [ne in vobis compleatur quod] propheta ex 


persona Dei [ad hujusmodi] dicit; Quoniam per vos nomen meum blas- - 


phematur in gentibus. 
M 


Hos. v. 1. 
Prov.xviii.9. 


Ps. Ixxxv.9. 
Esai. Ixvi. 2. 


1 Tim. v.8. 


Rom.viii.32. 


Marc. xi. 25. 
Luc.vi.37 
Tit. in. 5. 

1 Tim. vi. 1. 
Eaai. lii.5. 

Ezech.xxxvi. 

23. 








81 THE EPISTLE TO THE TRALLIANS. 


LONGER. 
a ܫ‎ ^ 
Θ΄. Κωφώθητε ovv, ὅταν ὑμῖν ywpis Ἰησοῦ 
Χριστοῦ λαλῷῇ τις, τοῦ υἱοῦ τοῦ Θεοῦ, TOU γενο- 
^ a ^ 
µένου ἐκ 48:0, τοῦ ἐκ Mapias ὃς ἀληθῶς 
ἐγεννήθη καὶ ἐκ Θεοῦ καὶ ἐκ παρθένου, ἀλλ’ οὐχ 
ὡσαύτως οὐδὲ γὰρ ταὐτὸ, Θεὸς καὶ ἄνθρωπος ἆλη- 
θῶς ἀνέλαβε σῶμα' ܘ‎ Λόγος yap σὰρξ ἐγένετο. καὶ 
ἐπολιτεύσατο ἄνεν duapríag Tis yap, φησὶν, ἐξ 
e^ 2 Ns , » . ” 
ὑμῶν ἐλέγχει µε περὶ ἁμαρτίας; έφαγε και επιεν 
ܐ‎ , 8 
ἀληθῶς ἐσταυρώθη καὶ ἀπέθανεν ἐπὶ Ποντίου 
Πιλάτου ἀληθῶς δὲ, καὶ ov δοκήσει, ἐσταυρώθη, 
a 2 , 3 a 49 ܢ‎ 
καὶ ἀπέθανε, βλεπόντων ovpaviwy, καὶ ἐπιγείων, 
καὶ καταχθονίων οὐρανίων μὲν, ὡς τῶν ἀσωμά- 
των φύσεων' ἐπιγείων δὲ, Ἰουδαίων καὶ Ῥωμαίων, 
a ^ 5 a 3 P d “7 ܝ‎ ΄ 
καὶ τῶν παρόντων κατ ἐκείνου Katpov ἀνθρώπων, 
΄ "~ 4 , ܠ‎ t ^ 
σταυρουµένου ToU Κυρίου καταχθονίων δὲ, ws τοῦ 
πλήθους τοῦ συναναστάντος τῷ Κυρίῳ Πολλὰ 
^ ܠ‎ ^ e^ , ε, > ^» 
γαρ, φησὶ, σώματα τῶν κεκοιµηµένων ἁγίων ἠγέρθη, 
^ Pd ܢ 5 ܝ‎ ^ » 
τῶν µνηµείων ἀνεωχθέντων' καὶ κατῆλθεν eic qàgy 
μόνος, ἀνῆλθε δὲ μετὰ πλήθους καὶ ἔσχισε τὸν ax’ 
αἰῶνος φραγμὸν, καὶ τὸ µεσότοιχον αὐτοῦ ἔλυσε' 
καὶ ἀνέστη διὰ τριῶν ἡμερῶν, ἐγείραντος αὐτὸν 
^ ܠ‎ ε 
του Πατρος καὶ τεσσαράκοντα ἡμέρας συνδιατρί- 
ψας τοις Αποστόλοις, ἀνελήφθη πρὸς τὸν Πατέρα’ 
A» ^7 3 ^ 3 ^ , v A 
καὶ ἐκάθισεν ἐκ δεξιὼν αὐτοῦ, περιµένων ἕως ἂν 
τεθώσιν οἱ ἐχθροὶ αὐτοῦ ὑπὸ τοὺς πόδας avrov. TH 
9 ^ ܦ‎ » E 9 
οὖν παρασκευῇ, τρίτῃ ὥρᾳ ἀπόφασιν ἐδέξατο παρὰ 
τοῦ Πιλάτου, συγχωρήσαντος τοῦ Πατρὸς ἔκτῃ apg 
ἐσταυρώθη' ἐννάτῃ ἀπέπνευσε πρὸ ἡλίου δύσεως 
ܝ‎ 5 e ܝܩ ܢ‎ e ܝ ^ ܢ‎ » ~ 
ἐτάφη' ro Σαββατον ὑπὸ γῆν µένει ἐν τῷ µνηµείῳ, 
@ 3 aN ¢ 9 , 2 
ᾧ ἀπέθετο αὐτὸν Ἰωσὴφ ὁ ἀπὸ Ἀριμαθίας ἔπιφω- 
σκούσης κυριακῆς ἀνέστη ἐκ τῶν νεκρῶν, κατὰ τὸ 
> ΄ ¢ 8 » ܕ‎ 9, ^ ο) ^» ^ , 
etpnuévoy ux avrov Ὥσπερ qv Ἰωνᾶς ἐν τῇ κοιλίᾳ 
τοῦ κήτους τρεις ἡμέρας καὶ τρεῖς νύκτας, οὕτως 
ἔσται καὶ o Ὑἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς 
τρεις ἡμέρας καὶ τρεῖς νύκτας. Περιέχει οὖν ἡ μὲν 
παρασκενὴ, τὸ πάθος τὸ Σάββατον, τὴν ταφὴν' ἡ 


8 ܢ‎ 
Kuptaky, THY ἀνάστασιν. 


SHORTER. 
O'. Κωφώθητε οὖν, 


ο 2 & e ^ NE, ^ 

oT ἀν ὑμιν χωρις Inoou 

Χριστοῦ λαλῇ τις, τοῦ 

ἐκ γένους Δαβὶδ, τοῦ 

ἐκ Μαρίας, ὃς ἀληθῶς 

» 

ἐγεννήθη, ἐφαγέν [τε] 
ܝ‎ 

καὶ ἔπιεν, ἀληθῶς ἐδιώχ- 
> _ ܠ‎ , , 

0» επι Ποντιου Πιλάτου, 

ἀληθῶς ἐσταυρώθη καὶ 

ἀπέθανεν, [βλεπόντων 

^ 9 L4 A» 

τῶν ἐπουρανίων, καὶ ἔπι- 
, ܠ‎ ε / 

γείων, καὶ ὑποχθονίων' 

A 

ὃς καὶ ἀληθῶς ἠγέρθη 

3 NX ^ 3 , 

ἀπο νεκρῶν, ἐγείραντος 

αὐτὸν τοῦ Πατρὸς [av- 
^ ܠ‎ ¥ e , 

TOU, κατα TO ὁμοίωμα,] 

A i ς ^ 4 

ος και ημας TOUS πι- 


See the lat- στεύοντας αὐτῷ οὕτως 


ter part of 

the xth 

chapter in 2 τς ܬ‎ ae 
the Longer © YEPE! ὁ Πατήρ avrov 
Recension. 


ἐν Χριστῷ Ἰησοῦ, οὗ 
χωρὶς τὸ ἀληθινὸν ܐ¿‎ 


ܒ 
οὐκ ἔχομεν.‏ 


THE EPISTLE TO THE TRALLIANS. 82 


SHORTER. 
IX. Obsurdescite i- 


gitur, quando vobis 
sine Jesu Christo lo- 
quitur quis: qui ex 
genere David, qui ex 
Maria; qui vere natus 
est, comedit et bibit; 
vere persecutionem 
passus est sub Pontio 
Pilato; vere crucifixus 
et mortuus est, adspi- 
cientibus celestibus 
et terrestribus et in- 
fernalibus : qui et vere 


resurrexit a mortuis, 
resuscitante ipsum Pa- 
tre ipsius; qui et se- 
cundum similitudinem 
nos credentes ipsi sic 
resuscitabit Pater ip- 


sius, in Christo Jesu; 
sine quo verum vivere 


non habemus. 


LONGER. 


IX. Obturate ergo aures vestras, quando 
vobis quis sine Jesu Christo Filio Dei loquitur: 
qui factus est ex [semine] David, per Mariam ; 
qui vere natus est ex Deo et ex Virgine: quia 
hoc ipsum est quod et Deus. Suscepit enim 

Joh. i. 14. vere corpus: Verbum, [inquit] caro factum est ; et 
Joh. viii.46. habitavit sine peccato [in nobis.] Quis enim, in- 
quit, ex vobis arguet me de peccato? Mandu- 
cavit [enim] vere et bibit; [et] crucifixus est, 
et mortuus sub Pontio Pilato. Sed [et se- 
cundum placitum voluntatis sug] vere cruci- 
fixus est, et [vere] mortuus, videntibus ccelesti- 
bus et terrestribus et infernis: coelestibus qui- 
dem, tanquam incorporalibus naturis: terrestri- 
bus vero, [ut] Judsis et Romanis, et [cseteris] 
hominibus, qui tunc eodem tempore presto 
erant, quando crucifixus est Dominus: infernis 
autem, ut multitudine eorum qui cum Domino 
Mat. xxvii, resurrexerunt ; Multa, inquit, corpora sanctorum 
dormientium resurrexerunt [de] monumentis pate- 
factis. Descendit enim in infernum solus; as- 
cendit vero cum multitudine: et dirupit mace- 
riam, que erat a seculo, et medium parietem 
ejus dissolvit; et resurrexit tertia die, resusci- 
tante eum Patre; et post dies quibus conver- 
satus est cum Apostolis, assumptus est ad Pa. 
Hebr. i. 13. trem: et sedit ad dexteram ejus; expectans 
*!^1& donee ponantur omnes inimici ejus sub pedibus 
ipsius. Die ergo Parasceve, tertia hora accepit 
sententiam & Pilato, permittente Patre; sexta 
[vero] crucifixus est; nona [autem] emisit spiri- 
tum: ante solis [vero] occasum [depositus est de 
cruce, et] sepultus [in monumento novo.] Sabbato 
[vero] mansit sub terra in sepulchro, in quo posuit 
eum Joseph ab Arimathia. Dominica autem 
die resurrexit 8 mortuis; secundum quod dictum 
Mat. xii. 40. est ab eo: Sicut fuit Jonas in ventre ceti tribus 
diebus et tribus noctibus ; sic erit Filius hominis 
in corde terre tribus diebus et tribus noctibus. 
Continet ergo dies Parasceve passionem [ejus], 
Sabbatum [vero] sepulturam [et requiem,] Domi- 

nica [autem] resurrectionem. 





THE TRALLIANS. 


LONGER. 
» 
I’, Ei δὲ, ὥσπερ τινὲς ἄθεοι 6 
» 
τες, τουτέστιν ἄπιστοι λέγουσι, 
~ ܓܦ ^ ܝ‎ 8 »* 
τῷ δοκήσει γεγενησθαι avrov ἄνθρωπον, 
οὐκ ἀληθῶς ἀνειληφέναι σώμα, καὶ TO 
δοκεῖν τεθνηκέναι, πεπονθέναι οὐ τῷ 
» ܗ ܪ‎ 9 NN , Y 
ὄντι τινὸς ἕνεκεν ἐγὼ δέδεµαι, καὶ 
^ e 
εὔχομαι 9ηριομαχῆσαι; δωρεὰν ουν 
> , ܝ » ܘ‎ ^ 
ἀποθνήσκω apa καταψεύδοµαι τοῦ 
σταυροῦ τοῦ Κυρίου. Καὶ περιττὸς ὁ 
προφήτης Ὄψονται eis ov ἐξεκέντησαν, 
καὶ κόψονται ¢¢ ἑαυτοῖς ὡς ἐπὶ ἆγα- 


THE EPISTLE TO 


83 


SHORTER. 

I’. Ei δὲ, ὥσπερ τινὲς ἄθεοι ov- 
τες, τουτέστιν ἄπιστοι, λέγουσιν τὸ 
δοκεῖν πεπονθέναι αὐτὸν, [αὐτοὶ ὄν- 
τες τὸ δοκεῖν,] ἐγὼ τί δέδεµαι; τί 
δὲ εὔχομαι Φηριομαχῆσαι ; δωρεὰν 
οὖν ἀποθνήσκω' dpa οὐ καταψεύ- 
δοµαι τοῦ Κυρίου; 


IA’. Φεύγετε οὖν τὰς κακὰς πα- 
ραφυάδας, Tas γεννώσας καρπὸν 
Φανατηφόρον, οὗ ἐὰν γεύσηταί τις, 


^ > ^ ww aN » ^ 
πητῳ.  Ovkovy ἀπιστοι avrot, ovy ήτ- 
τον τῶν σταυρωσάντων αὐτόν. "Eva 
δὲ οὐ τῷ δοκείν ἔχω τὰς ἐλχίδας ext 
τῷ ὑπὲρ ἐμοῦ ἀποθανόντι, ἀλλὰ τῷ ὄντι ἀληθείας γὰρ ἀλλότριον τὸ ψεῖ- 
dos. ᾿Αληθῶς τοίνυν ἐγέννησε Μαρία σῶμα, Θεὸν ἔνοικον ἔχον καὶ ἀληθώς 
a ܝ ܝ‎ a 5 » ^ £9 ܪ‎ ε ܨ ^ ¢ ܓ‎ 
ἐγεννήθη o εος Λόγος ἐκ τῆς apÜcvov, σωμα ομοιοπαθὲς ἡμιν ἡμφιεσ- 
μένος ἀληθῶς yéyovey ev µήτρᾳα, o πάντας ἀνθρώπους ἐν µήτρᾳ διαπλάτ- 
των καὶ ἐποίησεν ἑαυτῷ σώμα ἐκ τῶν τῆς παρθένου σπερµάτων, πλὴν ὅσον 
ἄνεν ὁμιλίας ἀνδρός ἐκυοφορήθη, ὡς καὶ ἡμεῖς, χρόνων περιόδοις καὶ ἀληθώς 
3 ^7 e € ^ 4 ܕ‎ ^ " ^ a ^ ^ ` 
ἐτέχθη, ws καὶ nets’ καὶ ἆληθως ἐγαλακτοτροφήθη, καὶ τροφής κοινης καὶ 
wóTov µετέσχεν, ὡς καὶ ἡμεῖς καὶ τρεῖς δεκάδας ἐτῶν πολιτευσάµενος, ἐβακ- 
΄ ε * 59 £, » "~ ܠ‎ 3 Ld ܢ ܝ “ » ^ ܠ‎ 
τίσθη ὑπὸ 'leávvov, ἀληθῶς, καὶ ov δοκήσει καὶ τρεῖς ἐνιαυτοὺς κηρύξας Τὸ 
, ^ 9 ΄ ^ i 2 € N^ m , 9 , 
evayyeAtov, Kat ποιῆσας σηµεια και τέρατα, vo των ψευδοϊουδαίων και Πιλα- 
^ t [d t 8 a ΄ ܝ‎ 9 3 A νε ܐ‎ ® € 4 2 e 
TOV του ἠγεμόνος, ο KpiTHS ἐκρίθη, ἐεµαστιγώθη, Ext Koppys ἐρβαπίσθη, ενεπτύσθη, 
, P d 8 ^ » ^ ܝ ܝ ܝ ܢ , ܝ‎ 
ἀκάνθινον στέφανον καὶ πορφυρουν ἰμᾶτιον εφορησε, κατεκρίθη, ἐσταυρώωθη αλη- 
θῶς, οὐ δοκήσει, ov φαντασίᾳ, ovx ἁπάτῃ' ἀπέθανεν ἀληθῶς, καὶ ἐτάφη, καὶ 
ἠγέρθη ἐκ τῶν νεκρῶν καθώς που προσηύχετο λέγων, LU δὲ Κύριε ἀνάστησόν 
µε, καὶ ἀνταποδώσω αὐτοῖς καὶ o πάντοτε ἑπακούων αὐτῷ Πατηρ, ἀποκριθεὶς 
λέγει ἈΑνάστα ὁ Θεὸς, κρῖνον τὴν γῆν, ort σὺ κατακληρονοµήσεις ἓν πᾶσι τοῖς 
^ > ^ a8 M t^ ^ e^ . 
ἔθνεσιν. Ὁ τοίνυν ἀναστήσας αὐτὸν Πατηρ, καὶ ἡμᾶς δὺ αὐτοῦ ἐγερεῖ' ov 
ܐܗ ^ ^ ܕ‎ * 2 ε ܐ‎ t€ ΄ 
χωρις τὸ ἀληθινῶς ζην οὐχ εξει τις λέγει γὰρ, ὅτι Eye ett ἡ ζωή” ὁ πιστεύων 
etc ἐμὲ, κἂν ἀποθάνῃ, ζήσεται' καὶ was o Cav, καὶ πιστεύων εἰς ἐμὲ, Kay ἀποθάνῃ, 
ζήσεται els τὸν αἰῶνα. Φεύγετε οὖν τὰς ἀθέους αἱρέσεις' τοῦ διαβόλου γάρ ܐܗܐܘ‎ 
ἐφευρέσεις, τοῦ ἀρχεκάκου ὄφεως, τοῦ διὰ τῆς γυναικὸς ἁπατήσαντος ᾿Αδὰμ τὸν 
πατέρα τοῦ γένους ἡμῶν. 
e^ A , ܝ‎ 
IA’. Φεύγετε δὲ αὐτοῦ καὶ τὰς κακὰς παραφυάδας' Σίμωνα τὸν πρωτό- 
3 A εν ܬ‎ Ld 8 ܝ‎ Nw » ^ ܠ‎ 3 M ܚܨ‎ 
τοκον αὐτοῦ υἱὸν, kai Μένανδρον, καὶ Βασιλίδην, καὶ ὅλον αὐτοῦ τὸν ὀρυγμαδὸν τῆς 
κακίας, τοὺς ἀνθρωπολάτρας, ovs καὶ ἐπικαταράτους λέγει Ἱερεμίας ὁ προφήτης. Φεύ- 
eere καὶ τοὺς ἀκαθάρτους Νικολαΐτας, τοὺς ψευδωνύμους, τοὺς φιλήδόνους, τοὺς 
συκοφάντας. Φεύπγετε καὶ τὰ τοῦ πονηροῦ ἔγὝονα, Θεόδοτον καὶ Κλεόβουλον, TA 
^ 9 K 
γεννῶντα καρπον Δανατηφόρον, ov ἐάν τις γεύσηται,παραυτίκα ἀποθνήσκει, 
> ον ΄ , 2 ܪ‎ * ,, a 0 3 ܢ‎ , 4 
ov τον πρόσκαιρον θάνατον, ἄλλα τὸν αἰώνιον. ΌΟνὗτοι οὐκ εἰσι φυτεία Πατρος, 


παρ αὐτὰ ἀποθνήσκε. Οὗτοι 
ܒ ܢ‎ 2 4 M 
[yap] ovx εἶσιν φυτεία Πατρος" 





THE TRALLIANS. 84 


SHORTER. 


X. Si autem, quemadmodum 
quidam sine Deo existentes, hoc 
est, infideles, dicunt, secundum 
videri passum esse ipsum; ipsi 
existentes secundum videri: ego 
quid vinctus sum? quid autem! et] 
oro cum bestiis pugnare? Gratis 
igitur morior. Ergo non repre- 
hendor mendacii a Domino. 


XI. Fugite ergo malas pro- 


pagines, generantes fructum 
mortiferum; quem si gustet 
quis, statim moritur. [sti e- 


nim non sunt plantatio Patris: 


THE EPISTLE TO 


LONGER. 


X. Quidam autem, tanquam 
sine Deo, [increduli et] infideles di- 
cunt, eum putative [tantum] fuisse 
hominem, [et] non verum corpus sus- 
cepisse; atque putative passum et 
mortuum. Ego [vero pro passione 
et morte Domini mei] vinctus sum; 
et opto ad bestias pugnare. [Si 
enim putative et non vere passus est 
atque mortuus;] ergo ego gratis 
moriturus sum, mendacia de cruce 
Domini confingens. [Sed] et Pro- 
pheta superflue [dixit:] Videbunt in 
quem compunxerunt: et plangent 





super seipsos, tanquam super dilec- 
tum; [et dolebunt dolore, tanquam super primogenitum.] Ergo infideles 
illi [et increduli] non minus sunt, quam illi qui eum crucifixerunt. Ego au- 
tem sic devovi spem habere in eum, qui pro me vere mortuus est: quia 
alienum est ab eo mendacium. Vere etenim peperit Maria corpus, Deo in 
eo habitante; et vere natus est Deus Verbum ex Virgine, corpus similiter 
nobis passibile [sine peccato] induens. Vere [conceptus est in utero, et] factus 
est in vulva; formans et faciens sibi corpus ex Virgine, sine [semine scilicet et] 
collocutione viri: portatusque in utero, sicut et nos tempore [portati sumus]: 
et vere lactatus est, et nutritus sicut nos, et cibo et potu, sicuti et nos, usus 
est: et triginta annos agens baptizatus est a Johanne, in veritate et non in 
phantasmate: et tribus annis preedicavit Evangelium, et fecit signa et pro- 
digia coram falsis Judeis: et a Pilato preside Judex judicatus est, flagel- 
latus est, colaphis czesus est, consputus est, spineam coronam purpureamque 
vestem portavit, condemnatus est, crucifixus est vere, [voluntarie complacens,] 
non phantastice; neque fallaciter mortuus est, sed vere ; sepultus est, et resur- 
rexit & mortuis: sicut ipse alicubi orans [Patrem] dicebat: Tu autem, 
Domine, resuscita me, et reddam illis: et Pater, qui semper eum exaudit, 
respondens ait: Exsurge Deus, judica terram; quoniam tu hereditabis in 
omnibus gentibus. Qui ergo resuscitavit eum Pater, ipse etiam nos per 
eum resuscitaturus est, non sine vera vita, [hoc est, non sine ipso,] qui ait : 
Ego sum vita: qui credit in me, licet moriatur, vivet; et omnis qui vivit, et 
credit in me, non morietur in seternum. Fugite autem illas sine Deo heereses : 
Diaboli enim sunt adinventio, serpentis auctoris malorum, qui per mulierem 
seduxit Adam patrem generis nostri. 

XI. Fugite vero et malas soboles ejus: Simonem [dico,] primogenitum 
generis ipsius, et Menandrum, et Basilidem, et totam collectionem maligni- 
tatis ipsius, et illos hominis cultores [Hebionitas;] quos maledictos esse J ere- 
mias propheta asseruit. Fugite quoque et illos immundissimos falsi 
nominis Nicolaitas, amatores libidinis, malos calumniatores: [non enim 
talis fuit Apostolorum minister Nicolaus.] Fugite etiam ipsius Nequissimi 
nepotes, Theodotum [scilicet] et Cleobulum : qui generant fructum morti- 
ferum ; de quo si quis degustaverit, statim morietur, non morte tem- 
porali, sed eterna. Hi [autem omnes] non sunt plantatio Dei Patris ; 


Zach. xii. 10. 


Luc. iit. 23. 


Pa. xli. 10. 
Job. xi. 42. 
Ps. Ixxxii. 8. 


Joh.xi.25,26. 


Jer. xvii. 5. 





THE EPISTLE TO THE TRALLIANS, 


LONGER. 

ἀλλ᾽ ὄγγονα κατηραμένα' Πᾶσα de, φη- 
civ 0 Κύριος, φυτεῖα, 7 ἣν οὐκ ἐφύτευσεν 
0 nie μον ο ἐπουράνιος, ἐκριζωθήτω' 

ap ἦσαν τοῦ Πατρος κλάδοι, οὐκ 
à ἦσαν ἐχθροὶ Τε τοῦ σταυροῦ τοῦ Χρι- 
στου, ἄλλα των ἀποκτεινάντων Tov τῆς 
δόξης Κύριον | viv δὲ τὸν σταυρὸν ἀρνού- 
μενοι, καὶ τὸ πάθος ἐπαισχννόμενοι, 
καλύπτουσι τὴν Ἰουδαίων παρανομίαν, 
τῶν θεοµάχω», τῶν κυριοκτόνων' μι- 
κρὸν γὰρ εἰπεῖν, προφητοκτόνων. Ὑμᾶς 
δὲ παρακαλεῖ Χριστὸς εἰς τὴν αὐτοῦ 
ἀφθαρσίαν, διὰ τοῦ πάθους αὐτοῦ, καὶ 
τῆς ἀναστάσεως, ὄντας μέ αὐτοῦ. 

IB. Ασπάζομαι b ὑμᾶς ἀπὸ Σμύρ- 
νης, ἅμα ταῖς συμπαρούσαις μοι ἐκ- 
κλησίαις τοῦ Θεοῦ, ὦ ὧν οἱ ἠγσύμενοί 
ue. κατὰ πᾶν ἀνέπαυσαν, σαρκί τε 
καὶ πνεύματι. Παρακαλεῖ ὑμάς 
τὰ δεσμά μου, à € ἕνεκεν Ἰησοῦ Χρι- 
στοῦ περιφέρω, αἰτούμενος. Θεοῦ 
ἐπιτυχεῖν. Διαμένετε ἐν τῇ όμο- 
volg. τῇ πρὸς ἀλλήλους, καὶ τῇ  προσ- 
ευχή. Πρέπει γὰρ ὑμῖν τοις καθ 
ἕνα, 2 αιρέτως καὶ τοῖς πρεσβυτέ- 
pots, ἀναὶ ειν τὸν ἐπίσκοπον, eic 
τιμὴν τοῦ Πατρὸς, καὶ εἰς τιμὴν ἸΊη- 
coU Χριστοῦ, καὶ τῶν ἀποστόλων. 
Εὔχομαι ὑ 2 ἐν ἀγάπῃ ἀκοῦσαί 
µου, ἵνα µη εἰς μαρτύριον ὦ ὑμῖν 
γράψας. Καὶ περὶ ἐμοῦ δὲ προσ- 

εσθε, τῆς 9. ὑμῶν ἀγάπης 
ἤζοντος ἐν τῷ €Aéei του ὕ Θεοῦ, εἰς 
το καταξιωθῆναί με τοῦ κλήρου, ou 
περίκειµαι, ἐπιτυχεῖν, ἵνα µη ἀδόκι- 
pos εὑρεθῶ. 

IT Ἀσπάζεται ὑμᾶς 5j ἀγάπη 
Ἄμυρναίων καὶ ᾿Ἐφεσίων. Μνημο- 
νεύετε ἡμῶν τῆς ἐν Συρίᾳ έκκλη- 
clas: ὅθεν οὐκ ἄξιός ܐܬܐܘ‎ λέγεσθαι, 
ὢν ἔσχατος τῶν ἐκεῖ. Ἕρῥωσθε ἐ εν 
Κυρίῳ | Incob Χριστῷ, ὑποτασσόμε- 
vot T@ ἐπισκόπῳ, ὁμοίως καὶ τοῖς 
πρεσβυτέροις, καὶ τοῖς διακόνοις’ καὶ 
οἱ κατὰ x ἄνδρα, ἀλλήλους ἆ ἀγαπᾶτεέ ἐν 
ἁμερίστῳ καρδίᾳ. ᾿Ασπάζεται i ὑμᾶς 
"Ert γὰρ 


8: 


SHORTER. 


3 γὰρ ἦσαν, [ἐφαίνοντο] ἂν κλάδοι 
τοῦ σταυροῦ, [καὶ ἦν ἂν ὁ ὁ ) καρπὸς ܐܗ‎ 
τῶν] .ἄφθαρτος, à! οὗ ἐν τῷ πάθει 
αὐτοῦ U προσκαλεῖται ὑμᾶς, ὄντας μέ- 
λη αὐτοῦ. [Ov δύναται οὖν κεφαλὴ 
χωρὶς Ὑεννηθῆναι ἄνευ μελῶν' τοῦ 
Θεοῦ ἕνωσιν ἐπαγγελλομένου, ὃς 
ἐστιν αὐτός.] 

IB. Ἀσπάζομαι ὁ ὑμᾶς ἀπο Σμύρ- 
νης, ἅμα ταῖς συμπαρούσαις μου ἐκ- 
κλησίαις τοῦ Θεοῦ, οἳ κατὰ πάντα 
µε ἀνέπαυσαν, σαρκί τε καὶ πνεύ- 
ματι. Παρακαλεῖ ὑμᾶς τὰ δεσμά 
Hou, à £ ένεκεν Ἰησοῦ Χριστοῦ περι- 
φέρω, αἰτούμενος Θεοῦ ἐπιτυχεῖν. 
Διαμένετε é év τῇ ὁμονοίᾳ [ὑμῶ ar [ra 

8 uer ἀλλήλων προσευχῇ. Πρέ- 
πει γὰρ ὑμῖν τοῖς καθ ἕνα, € αιρέ- 
TOC καὶ τοῖς πρεσβυτέροις, ܝ‎ 
ψύχειν τὸν ἐπίσκοπον, εἷς τιμὴν 
Πατρὸς, Ἰησοῦ, Χριστοῦ, καὶ τῶν 
ἀποστόλων. Εύχομαι ὑμᾶς ἐν ἀγά- 
Ty ἀκοῦσαί μου, ἵνα µη eis μαρτύ- 
prov à [ev] ὁ ὑμῖν γράψας. Καὶ περὶ 
ἐμοῦ δε προσεύχεσθε, τῆς ἀφ ὑμῶν 
ἀγάπης χρή ζοντος ἐν τῷ ἐλέει τοῦ 
Θεοῦ, εἰς τὸ καταξιωθήναί με τοῦ 
κλήρου, ou περίκειµαι, ἐπιτυχεῖν, 
ἵνα μὴ ἀδόκιμος εὑρεθῶ. 

IT’. Ἀσπάζεται ὑμᾶς ἡ ἀγάπη 
Ἄμυρναίων καὶ Ἐφεσίων. Μνημο- 
νεύετε [ἐν ταῖς προσευχαῖς] ὑμῶν 
τῆς ἐν Συρίᾳ ἐκκλησίας' ܝܝ‎ [xai] 
οὐκ ἄξιός eia λέγεσθαι, ἆ dv ἔσχατος 
ἐκείνων. ἝἜβῥωσθε € ἐν Ἰησοῦ Χρι- 
στῷ, ὑποτασσόμενοι τῷ ἐπισκόπῳ 
[ὡς τῇ i ἐντολῇ,] à ὁμοίως ` τῷ πρεσ- 
βυτερίφ' καὶ οἱ Kar avd ρα ἀλλή- 
λους ἀγαπᾶτε ἓν ἀμερίστῳ καρδιᾳ. 
Ἁγνίζετε ὁ ὑμῶν τὸ ἐμὸν πνεύμα, οὐ 
μόνον νῦν, ἀλλὰ καὶ ὅταν Θεοῦ ἐπι- 
τύχω. Ἔτι yap ὑπὸ κίνδυνόν el’ 
ἀλλὰ πιστὸς Ó Πατὴρ ἐν Ἰησοῦ 
Χριστῷ πληρῶσαί μου τήν αἴτησιν 
καὶ ὑμῶν ἐν ᾧ εὑρεθεήπε à ἅμωμοι. 


τὸ ἐμὸν πνεύμα, οὐ μόνον viv, ἀλλὰ καὶ ὅταν Θεοῦ ἐπιτύχω. 


ἐπικίνδυνος eiut ἀλλὰ πιστὸς ὁ Πατηρ Ἰησοῦ Χριστοῦ πληρῶσαί Hou 


Ὀναίμην ὑμῶν 


ἐν w εὑρεθείημεν ἅμωμοι. 


τὴν αἴτησιν καὶ ὑμῶν' 


ἐν Kupiw. 





THE TRALLIANS. 86 
SHORTER. 
si enim essent; apparerent utique 
rami Crucis, et esset utique fruc- 
tus illorum incorruptibilis: per 
quem, in passione ipsius, advocat 
vos, existentes membra ipsius. 
Non potest igitur caput nasci sine 
membris; Deo unionem repro- 
mittente, quod est ipse. 

XIL Saluto vos a Smyrna, cum 
compresentibus mihi Ecclesiis Dei; 
qui secundum omnia me quiescere 
fecerunt carne et spiritu. Depre- 
cantur vos vincula mea, quai pro 
Jesu Christo fero, petens Deo frui. 
Permanete in concordia vestra, 
et ea qui cum adinvicem oratione. 
Decet enim vos singulos, precipue 
et Presbyteros, refrigerare Epis- 
copum; in honorem Patris, Jesu 
Christi, et Apostolorum. Oro vos 
in charitate audire me, ut non in 
testimonium sim in vobis scribens. 
Sed et pro me orate ea, que a 
vobis, charitate indigente inmise- 
ricordia Dei, ad dignificari me 
hereditate qua conor potiri, ut 
non reprobus inveniar. 

XIII. Salutat vos charitas 
Smyrnaorum et Ephesiorum. Me- 
mentote in orationibus vestris ejus 
que in Syria Ecclesie; unde non 
dignus sum dici, existens extre- 
mus illoum. Valete in Jesu 
Christo; subjecti Episcopo, ut Dei 
mandato, similiter et Presbyterio. 
Et singuli adinvicem diligite in 
impartibili corde. Castificate ves- 
trum meum spiritum, non solum 
nunc, sed et quando utique Deo 
fruar. Adhuc enim sub periculo 
sum: sed fidelis Pater in Jesu 
Christo implere petitionem meam 
et vestram; in quo inveniamini 
incoinquinati. 


THE EPISTLE TO 


LONGER. 

sed progenies Maledicti. Omnis au- 
tem plantatio, inquit Deus, quam 
non plantavit Pater meus ccelestis, 
eradicabitur. Quod si fuissent ra- 
mi Patris ; non utique essent inimici 
crucis Christi: sed [sunt] illorum qui 
occiderunt Dominum glorie. Nunc 
autem crucem negantes, et passio- 
nem erubescentes, operiunt Jude- 
orum iniquitates ; [illorum scilicet,] 
qui et Deo rebelles extiterunt, et Do- 
minum occiderunt. Parum est enim 
eos dicere Prophetarum esse inter- 
fectores. Vos ergo invitat Christus 
ad suam incorruptionem, per pas- 
sionem suam et resurrectionem, qui 
estis membra ejus. 

XII. Saluto vos de Smyrna, 
una cum compresentibus mihi 
Ecclesiis Dei; que, et presidentes, 
me requieverunt inomnibus, carne 
etspiritu. Postulant vos vincula 
mea, quz propter Jesum Chris- 
tum porto; rogans Deum, ut me- 
reamini in consensu et oratione 
invicem permanere. Decetenim 
unumquemque vestrum bene de- 
servire Presbyteris; Episcopum, 
et in honorem [Dei] Patris, et in 
honorem Jesu Christi, atque Apo- 
stolorum, venerari. Deprecor vos 
ex affectu audire me; ut non sit in 
testimonium, quod vobis scripsi. 
Et orate pro me, indigente miseri- 
cordia Dei, ac vestra charitate ; ut 
merear consequi sortem, cui sub- 


jaceo, ne reprobus inveniar. 


XIII. Salutat vos dilectio Smyr- 
nzorum et Ephesiorum. Memor 
est vestri Ecclesia, quze est in Sy- 
ria; unde non sum dignus dici, ul- 
timus eorum qui ibi sunt. Incolu- 
mes estote in Christo Jesu; subjecti 
Episcopo, similiter et Presbyteris 
atque Diaconis. Omnes invicem di- 


ligite corde inseparabili. Castificet vos spiritus meus; non solum nunc, 


Adhuc enim in periculo sum: 


sed quando Deum meruero adipisci. 


sed fidelis est Pater Jesu Christi, adimplere petitionem meam et 
vestram ; in qua inveniamur immaculati, et acquisiti in Domino. [Amen.] 


Mat. xv.13. 


bil. iii. 18. 
1 Cor. ii. 8. 


Thes. ii.15. 





THE 


EPISTLE TO THE PHILADELPHIANS. 


LONGER. 


TOY AYTOY ΕΠΙΣΤΟΛΗ 
ΠΡΟΣ ΦΙΛΑΔΕΛΦΕΙΣ. 


Ἰμγνάτιος, 6 καὶ Θεοφόρος, ἔκκλη- 
ota Θεοῦ Πατρὸς καὶ Κυρίου Ἰη- 
σοῦ Χριστοῦ, τῇ οὔσῃ ἐν Φιλα- 
δελφίᾳ, ἐν ἀγάπῃ ἠλεημένῃ, καὶ 
ἠδρασμένῃ € ἐν ὁμονοίᾳ Θεοῦ, καὶ 
ἀγαλλομένῃ ἐν τῷ πάθει τοῦ 
Κυρίου ἡμῶν Ἰησοῦ ἁδιακρίτως, 
καὶ ἐν τῇ ἀναστάσει αὐτοῦ πε- 
πληροφορημένῃ. ἐν παντὶ éAéer 
nv ἀσπάζομαι ἐν αἵματι Ἰησοῦ 
Χριστοῦ, ܚ‎ ἐστὶ χαρὰ αἰώνιος 
καὶ παράµονος" μάλιστα ἐν ἑνὶ 
ουσι συν τῷ ἐπισκόπω καὶ τοῖς 
πρεσβυτέροις καὶ διακόνοις, ἀπο- 
δεδειὙμένοις ἐν θελήµατι Θεοῦ Πα- 
τρὸς, διὰ τοῦ Κυρίου Ἰησοῦ Χρι- 
στοῦ, ὃς κατὰ τὸ ἴδιον 3έλημα 
ἐστήριξεν. avTov βεβαίως την εκ- 
κλησίαν ἐ επὶ τῇ mérpq, otxodopy πνευ- 
µατικῇ, ἀχειροποιήτῳ, 7 συγκλήσαν- 
ae ot bii at καὶ οἱ ποταμοὶ οὐκ 
ἴσχυσαν αὐτὴν ἀνατρέψεαι, ἄλλα ܝ‎ 
de ἰσχύσειάν ποτε Ta πνευματικὰ 
τῆς πονηρίας, ἀλλ ἐξασθενήσειαν 
δυνάµει ᾿]ησου Χριστοῦ τοῦ Κυρίου 
ἡμῶν. 

Α΄. Θεασάμενος ὑμῶν τὸν ἐπίσκο- 
πον, ἔγνων ὅτι οὐκ ἀφ ἑαυτοῦ, οὐδὲ 
8r ἀνθρώπων ἠξιώθη τὴν διακονίαν͵ 
τὴν elc τὸ κοινὸν ἀνήκουσαν, ἐγχει- 
ρισθηναιιοὐδὲ κατὰ Kevodokiav,aAA ἐν 
ἀγάπῃ Ἰησοῦ Χριστοῦ, καὶ Θεοῦ Πα- 
τρὸς, ToU ἐγείραντος αὐτὸν ἐκ νεκρῶν' 
οὗ καταπέπληγµαι τὴν ἐπιείκειαν, 


SHORTER. 
ΦΙΛΑΔΕΛΦΕΥΣΙΝ ITNATIOZ. 
Ἰγνάτιος, 6 καὶ Θεοφόρος, ἐκκλησίᾳ 

Θεοῦ Πατρὸς καὶ Κυρίου Ἰησοῦ 
Χριστοῦ, τῇ οὔσῃ ἐν Φιλαδελφίᾳ 
[τῆς Ασίας], ἠλεημένῃ καὶ ἧδρασ- 
µένῃ ἐν ὁμονοίᾳ Θεοῦ, καὶ ἀγαλ- 
λιωμένῃ ἐν τῷ πάθει τοῦ Κυρίου 
ἡμῶν ἁδιακρίτως, καὶ ἐν τῇ ava- 
στάσει αὐτοῦ πεπληροφορηµένῃ 
ἐν παντὶ éAéer ἣν ἀσπάζομαι ἐν 
αἵματι Ἰησοῦ Χριστοῦ, ἥτις ἐστὶν 
χαρὰ αἰώνιος καὶ παράμονος' μά- 
λιστα ἐὰν ἐν ἑνὶ Gow σὺν τῷ 
ἐπισκόπῳ, καὶ τοῖς [σὺν αὐτῷ] 
πρεσβυτέροις καὶ διακόνοις, ἀπο- 
δεδειγµένοις ἐν youn Ἰησοῦ 
Χριστοῦ, οὓς κατὰ τὸ ἴδιον 9é- 
Anua ἐστήριξεν ἐν βεβαιωσύνῃ, 
[τῷ Ἁγίῳ αὐτοῦ Πνεύματι.] 


» 
Α΄. "Ov ἐπίσκοπον ἔγνων, οὐκ ad’ 
ε ܫ‎ 3w* , 95 ܫ ܝ‎ 
ἑαυτοῦ, οὐδὲ ot ἀνθρώπων, κεκτῆ- 
ܠ 3 ܠ , ܠ‎ 
σθαι την διακονίαν, τὴν eic TO κοι- 
ܠ‎ , 
vov ἀνήκουσαν, οὐδὲ κατὰ κενοδο- 
ܪܗ ܢܝ‎ 
ξίαν, ἀλλ ἐν ἀγάπῃ Θεοῦ Πατρὸς 
^ ^ K3 
καὶ [Κυρίου] Ἰησοῦ Χριστοῦ, οὗ 
τὴν 


καταπέπληγµαι ἐπιείκειαν, 


THE 


EPISTLE TO THE PHILADELPHIANS. 


SHORTER. 

AD PHILADELPHICOS. 
Ignatius, qui et Theophorus, Ec- 

clesise Dei Patris et Jesu Christi, 

que est in Philadelphia Asie, 
habenti propitiationem, et fir- 
mate in concordia Dei, et exul- 
tanti in passione Domini [Jesu 
Christi] inseparabiliter, et in 
resurrectione ipsius certificate 
in omni misericordia: quam 
saluto in sanguine Jesu Christi, 
qui est gaudium seternum et 
incoinquinatum, maxime si in 
uno sumus cum Episcopo, et 
eis qui cum ipso Presbyteris et 

Diaconis, manifestatis in sen- 

tentia Jesu Christi, quos secun- 

dum propriam voluntatem fir- 
mavit in firmitudine Sancti 

Spiritus ipsius. 

L Quem Episcopum cognovi, 
non a seipso, neque per homi- 
nes, possedisse administratio- 
nem in commune convenientem, 
neque secundum inanem glo- 
riam, sed in charitate Dei Pa- 
tris et Domini Jesu Christi ; 


eujus obstupui mansuetudinem, 
N 


LONGER. 


EJUSDEM EPISTOLA AD 
PHILADELPHIENSES. 


ex Troja. 


Ignatius, qui et Theophorus, Ec- 
clesie Dei Patris et Domini 
[nostri] Jesu Christi, que est 
in Philadelphia, misericordiam 
consecute in dilectione, et con- 
firmate in concordia et exulta- 
tione Dei, in passione Domini 
nostri indiscrete, et in resur- 
rectione ejus repletze in omni 
misericordia: quam [et] saluto 
in sanguine Jesu Christi, quod 
est gaudium sempiternum et 
-singulare: maxime iis qui sunt 
in unum cum Episcopo, et [cum] 
Presbyteris, et [cum] Diaconis ; 
probatis in voluntate Dei Patris, 
per Dominum Jesum Christum, 
qui secundum suam volunta- 
tem solidavit firmiter Ecclesiam 
ejus super petram, edificio spiri- 
tuali non manu facto: quam flu- 
mina inundantia et flantes venti 
non valuerunt subvertere; nec va- 
leant aliquando spiritus nequitiz, 
sed debilitentur virtute Domini 
nostri Jesu Christi. 


I. Videns [autem] Episcopum ves- 
trum, cognovi quia non a semet- 
ipso, neque ab hominibus promo- 
tus est in ministerium ad com- 
munionem pertinens, neque per 
inanem gloriam; sed in dilec- 
tione Jesu Christi, et Dei Patris, 
qui resuscitavit eum a mortuis: 
cujus expavesco mansuetudinem, 


Matt.xvi.18. 


Gal. i. ]. 








THE EPISTLE TO THE PHILADELPHIANS. 


LONGER. 


ὃς σιγῶν πλέον δύναται TOV πλέον 
λαλούντων συνήρμοσται yap ταῖς 
3 ܢ 0 ܫܝ‎ ^ 5, 

ἐντολαις Kvpíov, καὶ Tots δικαιώµασι», 
ε a A , A ” ܝ‎ 
ὡς χορδαὶ τῇ κιθἄρᾳ, καὶ Eorw ¢ 
µεμπτος, οὐχ ἧττον Ζαχαρίου τοῦ ἐε- 

΄ 8 / ^ t€ ܠ‎ 
pews. Ato µακαρίζει pov ἡ ψυχη 
τὴν eig Θεὸν αὐτοῦ ywapny, ἔπι- 

9 
γνοὺς ἐνάρετον καὶ TeAeiav οὖσαν, 
^ 8 
τὸ ἀκίνητον αὐτοῦ, καὶ τὸ ἀόργη- 
τον ἐν πάσῃ ἐπιεικείᾳ Θεοῦ ζῶντος. 
ε ? 

B^. Ὡς τέκνα ovv φωτὸς ἀληθείας, 
φεύγετε τὸν μερισμὸν τῆς ἑνότητος, 
καὶ τὴν κακοδιδασκαλίαν τῶν αἱρε- 
σιωτῶν, ἐδ ὧν μµολυσμος ἐξηλθεν εἰς 

^ LY e^ ܝ‎ Ν ε« , 
πᾶσαν τὴν γῆν. Ὅπου δὲ 6 ποιµήν 
ἔστιν, ἐκεῖ ὥς πρόβατα ἆκολου- 
θεῖτε πολλοὶ γὰρ λύκοι κωδίοις ἡμ- 

^ ^ , 
φιεσμένοι, ἡδονῇ κακῇ αἰχμαλωτι- 
^? e 
ζουσι τοὺς Seoüpóuovg ἀλλ εν τῇ 
^ σ 
ἑνότητι ὑμῶν οὐχ έξουσι τόπον. 
Γ΄. Ἀπέχεσθε οὖν τῶν κακῶν βο- 
^ ^^ ܠ‎ 
τανῶν, as τινας [ησοῦς Χριστος οὐ 
d 3 ρε 0 ΄ 9 
γεωργει, ἀλλ᾽ o ἀνθρωποκτόνος Orp, 
, 4 
διὰ τὸ μή εἶναι αὐτὰς φυτείαν Πα- 
τρὸς, ἀλλὰ σπέρµα τοῦ πονηροῦ. Ovy 
Ά ^ 
ὅτι παρ ὑμῖν μερισμὸν εὗρον, ravra 
γράφω, ἀλλὰ προασφαλίζοµαι ὑμᾶς ὡς 
τέκνα Θεοῦ" Goa γὰρ Χριστοῦ €- 
8 
σιν, οὗτοι μετὰ τοῦ ἐπισκόπου εἶσίν᾽ 
σ aa 9 , 3 ^ ܬ ܠ‎ 
ὅσοι à ἂν ἐκκλίνωσιν αύτου, και την 
κοινωνίαν ἀσπάζωνται μετὰ τῶν κατη- 
pajiévov, οὗτοι σὺν αὐτοῖς ἐκκοπήσονται 

3 7 3 ܝ‎ nA ܝ‎ a 

ov yap εἰσι γεωργιον Xpiorov, αλλ 


89 


SHORTER. 


à ^ , ܝ‎ ^ 4 
ς σιγῶν πλείονα δύναται τῶν μᾶ- 
.ܝ‎ , 
ταια λαλούντων' συνευρύθµισται 
γὰρ ταῖς ἐντολαῖς, ὡς χορδαῖς ܐ‎ 
θάρα. Aro µακαρίζει pov ἡ ψυχἠ 
A ^ 
τήν εἰς Θεὸν αὐτοῦ "vóyusv, ἔπι- 
? 
γνοὺς ἐνάρετον καὶ τελείον ܐܘܗܐܘ‎ 
τὸ ἀκίνητον αὐτοῦ, καὶ τὸ ἀόργητον 
[αὐτοῦ] ἐν πάσῃ ἐπιεικείᾳ (Θεοῦ 
ζῶντος. 
? 
B. Τέκνα οὖν φωτὸς ἀληθείας, 
φεύγετε τὸν μερισμὸν, καὶ τὰς κα- 
Fo. ܗ‎ \ c , 
κοδιδασκαλίας ὅπου δὲ 6 ποιµήν 
? 9 ο) € , > 
ἔστιν, éket ὡς πρόβατα akoXov- 
θεῖτε' πολλοὶ γὰρ λύκοι ἀξιόπιστοι 
ἡδονῇ κακῇ αἰχμαλωτίζουσιν τοὺς 
Φεοδρόµους ἀλλ ἐν τῇ ἑνότητι 
^ σ 
ὑμῶν οὐχ έξουσιν τόπον. 
I". ᾽Απέχεσθε τῶν κακῶν βοτα- 
^ e e^ 
νῶν, ἅἄστινας oU *yecp'yei Ἰησοῦς 
ܠ ܬ‎ ? 
Χριστὸς, διὰ τὸ py εἶναι αὐτοὺς 
, / ܗ ܕ‎ , 
Φυτειαν Ἡατρός.  Ούὐχ οτι παρ 
en ܪ‎ ο ܕ‎ »r» 
ὑμῖν μερισμὸν εὗρον, ἀλλ. [aoót- 
λισμένον.] “Ooo γὰρ Θεοῦ εἶσιν 
^ ^ Ά 
[καὶ Ἰησοῦ] Χριστοῦ, οὗτοι μετὰ 
τοῦ ἐπισκόπου εἰσίν' καὶ ὅσοι ἂν 
, » > a A ey 
µετανοήσαντες EABworv €i την €vó- 
^ ^ ^ 
Tyra. τῆς ἐκκλησίας, [καὶ οὗτοι Θεοῦ 
» 5 ^ 
ἔσονται, ἵνα wow κατὰ Ἰησοῦν 
Χριστὸν ζῶντες.] My πλανᾶσθε, 
» 
ἀδελφοί [nov] et τις σχίζοντι ἆκο- 
λουθεῖ, βασιλείαν Θεοῦ ov KAnpo- 
aA, 4 3 3 , 5 
voue* εἰ τις ἐν αλλοτρίᾳ ܐܬܐܐ‎ 


e ^ Ld ^‏ ܝ ^ ^ Re , L4 r]‏ ,4 ܫ 
ἐχθροι' σπορά’ ov ῥυσθείητε πάντοτε evyais του προκαθεζομένου ὑμῶν ποιµένος, Tov‏ 


? a , ܫ‎ 9 enw ܗ , ܦ‎ ΄ 
πιστοτάτου καὶ πρφοτάτου. Παρακαλῶ οὖν ὑμᾶς ἐν Kupiw, ὅσοι ἂν µετανοή- 
ܪ ܢ 0 , / ^ 4 € ܠ 4 9 .ܝ‎ ΄ 
σαντες ἐλθωσιν επι την ἑνότητα TNS ἐκκλησίας, προσδέχεσθε αὐτοὺς μετὰ πά- 
σης πρᾳότητος, ἵνα dia τῆς χρηστότητος καὶ τῆς ἀνεξικακίας ἀνανήψαντες EK τῆς 
τοῦ διαβόλου παγίδος, ἄξιοι Ἰησοῦ Χριστοῦ «γενόµενοι, σωτηρίας αἰωνίον τύχωσιν 
» ^ , ^ ^ ܬ‎ ^ ^ 
ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ. Αδελφοὶ, μή πλανᾶσθε' ei Tig σχίζοντι ἀπὸ τῆς 
ἀληθείας ἀκολουθεῖ, βασιλείαν Θεοῦ ov κληρονομήσει’ καὶ et τις οὐκ ἀφίστα- 
ται τοῦ ψευδολόγου κήρυκος, eig γέενναν κατακριθήσεται’ οὔτε yap εὐσεβῶν ἀφί- 
στασθαι χρὴ, οὔτε δὲ δυσσεβέσι συγκεῖσθαι δε €t. τις ἐν ἀλλοτρίᾳ γνώμῃ 


90 


SHORTER. 

qui silens plura potest his qui 
vana loquuntur. Concordes enim 
estis mandatis, ut chordis cithara. 
Propter quod beatificat mea ani- 
ma eam que in Domini ipsius 
sententiam; cognoscens virtuo- 
sam et perfectam existentem, im- 
mobile ipsius et inirascibile in 
omni mansuetudine Dei viventis. 

IL. Filii igitur lucis [et] veri- 
tatis, fugite partitionem, et malas 
doctrinas: ubi autem Pastor est, 
illie ut oves sequimini Multi 
enim lupi fide digni delectatione 
mala captivant in Deum cursores : 
sed in unitate vestra non habent 
locum. 

III. Recedite a malis herbis, 
quas non colit Jesus Christus: 
propter non esse ipsas plantatio- 
nem Patris. Non quoniam apud 
vos partitionem inveni; sed ab- 
stractionem. Quotquot enim Dei 
sunt et Jesu Christi, isti cum ipso 
sunt: et quotquot utique pceni- 
tentes veniunt in unitatem Ec- 
clesiz, et isti Dei erunt; ut sint 
secundum Jesum Christum vi- 
ventes. Non erretis, fratres mei. 
Si quis schisma facientem se- 
quitur, regnum Dei non here- 
ditat: siquis in aliena sententia 


THE EPISTLE TO THE PHILADELPHIANS. 


LONGER. 

quomodo tacens amplius potest a 
loquente. Aptus est enim man- 
datis Domini et justitie ejus, sicut 
chorde cithare ; et est irreprehen- 
sibilis, non minus a Zacharia sacer- 
dote. Propter quod beatificat ani- 
ma mea ilius secundum Deum 
dispositionem : cognoscens inno- 
centem, et perfectam, et immo- 
bilem, etsine ira circa omnes ejus 
mansuetudinem, [tanquam] Dei 
vivi. 

II. Sicut ergo filii lucis, vere 
fugite divisionem unitatis, et ma- 
lam doctrinam Hereticorum, ex 
quibus exivit coinquinatio in omnem 
terram. Ubi ergo Pastor est, illuc 
sicut oves congregemini. Multi 
enim lupi pellibus ovium induti *vo- 
luntate mala captivant decurren- 
tes ad Deum: sed in unitate ves- 
tra non inveniunt locum. 

III. Abstinete itaque vos a * ver- 
bis malis, quz Jesus Christus non 
seminavit, sed hominum interfectrix 
bestia: propter quod non sunt 
plantatio Patris, sed seminarium 
Nequissimi. Non ergo separatio- 
nem inveniens apud vos, hec scri- 
bo: sed inveniens vos ut filios Dei. 
Quotquot enim sunt Christi, 1psi 
sunt cum Episcopo. Qui autem 


declinant eum, vel communionem [ejus, et] sociant se maledicis; ipsi 
cum illis simul abscindentur. Non enim sunt agricole Christi, sed Inimici 
seminarium: a quibus eruamini semper precibus assidentis Pastoris vestri 
fidelissimi et mitissimi. Rogo itaque vos in Domino ; quicunque penitentes 
venerint ad unitatem Ecclesise, suscipite eos cum omni mansuetudine : ut 
per utilitatem et bonam demonstrationem de [luto et] muscipula Diaboli eruti, 
[et] digni Jesu Christi effecti, sempiternam salutem percipiant in regno Christi. 
Nolite [ergo] errare fratres. Quicunque enim separatum a veritate fuerit 
secutus, regnum Dei non hereditabit: et qui non discesserit a falsiloquo 
predicatore, in Gehennam damnabitur. Unde nec a justis discedere, neque 
injustis appropinquare oportet. Quicunque enim in aliena sententia 


Luc. i. 5, 6. 


Jer. xxüi.15. 


Mat. vii. 15. 
*].voluptate. 


* ]. herbis. 


2 Tim. i1. 26. 


THE EPISTLE TO THE PHILADELPHIANS. 


LONGER. 


περιπατεῖ, οὗτος οὐκ ἔστι Χριστοῦ, 
οὔτε τοῦ πάθους αὐτοῦ κοινωνός GAA’ 
ἔστιν ἁλώπηξ, φθορεὺς ἀμπελῶνος Χρι- 
”ܐܘܗ‎ τῷ τοιούτῳ µη συναναµίγνυσθε, 
ἵνα μὴ συναπόλησθε αὐτῷ' Kay πατηρ 
7, κάν ulos, κάν ἀδελφὸς, κάν οἴκεῖος 
Ov φείσεται γάρ σου, φησὶν, o ὀφθαλ- 
pos e. αὐτῷ. Τοὺς μισοῦντας « οὖν TOY 


91 


SHORTER. 

περιπατεῖ, οὗτος τῷ πάθει οὐ συγ- 
9 cen 

[Σπουδάσατε οὖν] μιᾷ εὖχα-‏ ܆ 
Sd no Ba" μία ἂρ σαρξ τοῦ‏ 
Κυρίου ἡμῶν]᾽ 1σοῦ Χριστοῦ,] καὶ‏ 
ἓν ᾿ποτήριον [εἰς ἔνωσιν] τοῦ Ü αἵματος‏ 
αὐτοῦ" ἓν Δυσιαστήριον, ὡς εἷς ἐπί-‏ 
σκοπος, ἅμα τῷ πρεσβυτερίῳ καὶ‏ 





Oeo», μισεῖν χρὴ καὶ ὑμᾶς, καὶ ἐπὶ τοῖς 
, ἐχθροῖς αὐτοῦ ἐκτήκεσθας οὐ ܝܚ‎ καὶ 
ὃ ἐὰν πράσσητε, κατὰ Θεὸν πράσ- ii ειν Tode Foie καθὼς < ἕθνη 
σητε:] τὰ μη y εἰδότα τὸν Κύριον καὶ ܗܘܘ‎ ἀλλ᾽ 
ἐχθροὺς μὲν ἠγείσθαι, καὶ ᾿ χωρίζεσθαι à "ܐܙܘ ܐ‎ vovÜerety δὲ αὐτοὺς, kai ἐπὶ με- 
τάνοιαν παρακαλεῖν, € ἐὰν ἄρα ἀκούσωσιν, ἐὰν apa .ܗ‎ Φιλάνθρωπος γάρ ἐστιν 
$ Θεὸς ἡμῶν, καὶ πάντας «ἀνθρώπους θέλει σωθῆναι, καὶ eig ἐπίγνωσιν ἀληθείας 
ἐλθεῖν' διὸ τὸν jov αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει τὸν 
ὑετὸν ἐπὶ δικαίους καὶ ἀδίκους' ov τῆς χρηστύτητος θέλων καὶ ἡμᾶς εἶναι paras 
ὁ Κύριος, λέχει, Γίνεσθε τέλειοιν καθὼς καὶ o Πατὴρ ὑμῶν ὁ οὐράνιος Ττέλειός ἐστιν. 


A. ܚܝ‎ πόποιθα eis ὑμᾶς ἓν Kupío, $ οτι οὐδὲν ἄλλο φρονήσετε à διὸ καὶ θαρ- 
pov γράφω τῇ ἀξιοθέῳ a ἀγάπῃ ὑμῶν, παρακαλῶν ἡμᾶς µιᾳ πίστει, καὶ ἑνὶ κηρύγ- 
ματι, καὶ µιᾷ εὐχαριστίᾳ. xen Gat" pia yap ἐστιν ἡ σὰρξ τοῦ Κυρίου 
Ἰησοῦ, καὶ ἓν αὐτοῦ τὸ αἱμα τὸ ὑπὲρ ἡμῶν ἐκχυθέν' eis καὶ ἄρτος τοῖς πᾶσιν 
ἐθρύφθη, καὶ ἓν ποτήριον τοῖς ὅλοις SteveunOn Ev Suoracryptov πάσῃ τῇ éx- 
κλησίᾳ, καὶ εἲς ἐπίσκοπος, ܡ‎ τῷ πρεσβυτερίῳ, καὶ Tots διακόνοις, τοῖς 
συνδούλοις [tov ἐπείπερ καὶ εἲς ἀγέννητος, ὁ Oeos καὶ Πατήρ' καὶ eis Movo- 
γενὴς Ὑίος, Θεὸς λόγος καὶ ἄνθρωπος" καὶ εἷς L Παράκλητος, τὸ πνευμα τῆς ἆλη- 
θείας ἓν δὲ καὶ τὸ κήρυγμα, καὶ y πίστις pia, καὶ τὸ βάπτισμα ἓν, καὶ μία 5 
ἐκκλησία, nv ἱδρύσαντο, οἱ ἅγιοι ἀπόστολοι ἆ ἀπὸ περάτων ἕως περάτων, ἐν τῷ ai- 
pate Tov Χριστοῦ, οἰκείοις (past Kat Ἄόνοις. Καὶ ὑμᾶς οὖν ^ XP?» ὡς λαον περιού- 
σιον, καὶ ἔθνος ἅγιον, ἐν ὁμονοίᾳ πάντα ἐν Χριστῷ ἐπιτελέῖν. At quvaixes, τοῖς 
ἀνδράσιν ὑποτάγητε ev φόβφ Θεοῦ’ αἱ παρθένοι, τῷ Χριστῷ ἐν ἀφθαρσίᾳ, ov 
βδελυσσόµεναι γάμο», ἀλλὰ τοῦ κρείσσονος ἐφιέμεναι' οὐκ ἐπὶ διαβολῇ συνα- 

ias, ἀλλ᾽ ἕνεκα τῆς τοῦ νόµου µελότης. Τὰ τέκνα, πειθαρ ειτε τοῖς γονεῦσιν 
ὑμῶν, καὶ στέργετε αὐτοὺς, ὡς συνεργοὺς Θεοῦ εἰς τὴν ὑμετέραν γέννησι». οι 
δοῦλοι, ὑποτάγητε τοῖς κυρίοις ev Θεῷ, ἵ ἵνα Χριστου ἀπελεύθεροι γένησθε. Or 
ἄνδρες, à ἀγαπᾶτε τας quvaxas ULQV, ὡς 'ὁμοδούλους Θεῷ, ὡς οἰκείον σώμα, ὡς κοι- 
νωνοὺς βίου, καὶ συνεργοὺς Tekvoryovías. At παρθένοι, µόνον τον Χριστόν προ 
ὀφθαλμῶν € έχετε, καὶ τον αὐτοῦ 9 Πατέρα € ev Tats  εὐχαῖς, φωτιζόμεναι v ܘܐ‎ τον v Πνεύ- 
paTos. "Ovaiusy ὑμῶν τῆς ἁγιωσύνης, « ὡς Ἡλία, ὡς Ἰησοῦ τοῦ Navy, ὡς Μελχι- 
σεδεκ, ὡς Ἑλισσαίου, à ως Ἱερεμέου, à ως του v βαπτιστοῦ Ἰωάννον, ὡς τοῦ ¦ ἠγαπημένου 
μαθητοῦ, ὡς Τιµοθέου, ὡς Τίτον, ὡς Εὐοδίου, ὦ ως Κλήµεντος, τῶν ἐν ἀγνείᾳ έξελ- 
θόντων τὸν βίον. Ov ψόγω δὲ τοὺς λοιποὺς µακαρίους, ὅτι γάμοις προσωµίλησαν, 
ὧν ἐμνήσθην apre’ εὔχομαι γὰρ ἄξιος Θεοῦ εὑρεθεῖς, πρὸς τοῖς ixveow αὐτῶν ev- 
ρεθῆναι ὁ ἐν ÷ βασιλείᾳ, ws ‘ABpaap, καὶ Ἴσαακ, καὶ Ἰακὼβ, a ὡς Ἰωσὴφ, καὶ "Icatov, 
kai ܡܚ‎ ἄλλων προφητῶν' ὡς Πέτρου, καὶ Παύλον, καὶ τῶν ἄλλων ἀποστόλων, 
τῶν Ὑάμοις προσομιλησάντων' οὐχ ὑπ ὑπὸ προθυµίας τῆς περὶ τὸ πρᾶγμα, ἀλλ᾽ ex 
ἐννοίας ἑαυτῶν τοῦ γένους ἔσχον exeivous. Οἱ πατέρες, ἐκτρέφετε τοὺς ἑαυτῶν 
maidas € ἐν παιδείᾳ καὶ νουθεσίᾳ Κυρίου’ καὶ διδάσκετε αὐτοὺς τὰ iepa γράμματα 
καὶ τέχνας, πρὸς τὸ μὴ ἀρηίᾳ χαίρειν' Καλώς δὲ, ܕܠܐܬ ;ܙ‎ ἐκτρέφει πατὴρ δίκαιος, 
ἐπὶ ue συνετῷ ܘ‎ ρανθήσεται 7 καρδία αὐτοῦ. 0: κύριοι, εὐμενῶς τοῖς οἰκέταις 
προσέχετε, ὡς L avos ᾿Ιὠβ ܓܐ‎ pia yap φύσις, καὶ ἓν τὸ γένος τῆς άνθρω- 
πότητος' ἐν γὰρ Χριστῷ, οὔτε δοῦλος, οὔτε ἐλεύθερος. Οἱ ἄρχοντες, πειθαρχεί- 


διακόνοις, τοῖς συνδούλοις pou" [tva 


τωσαν 


99 


SHORTER. 
circumambulat, iste passioni non 
concordat. 

IV. Studete igitur una gratia- 
rum actione uti. Una enim caro 
Domini nostri Jesu Christi, et 


THE EPISTLE TO THE PHILADELPHIANS, 


LONGER. 


ambulaverit: ipse non est Christi, 
nec passionis ejus particeps ; sed est 
fraudator et corruptor vinee Christi. 
Tali ne commisceamini, ne simul 
cum eo pereatis : nec si pater sit, vel 


filius,aut frater, aut domesticus. Non 
enim, inquit, parcat oculus tuus super 
eum. Quiergo odio habent Deum, 
oportet etiam vos eos odire, et super ; : dee 
inimicos ejus tabescere. Non qui. CODServis meis: ut quod facitis, 
dem [nos] persequi eos aut percutere Secundum Deum faciatis. 

oportet, secundum Gentes, que non noverunt Deum: sed inimicos arbitrari, 
et separari ab eis, et monere eos, et ad poenitentiam provocare; si forte au- 
diant et adquiescant. Amator enim hominum est Deus noster; et vult 
omnes homines salvos fieri, et ad agnitionem veritatis venire. Propter quod 
[et] Solem suum oriri facit super bonos et malos, et pluit super justos et 
injustos. Cujus utilitatis etiam nos Dominus volens esse imitatores, dicit : 
Estote perfecti, sicut et Pater vester ccelestis perfectus est. 

IV. Ego confido de vobis in Domino, quia nihil aliud sapietis. Prop- 
terea fiducialiter scribo Deo digne dilectioni vestre: rogans vos ut instetis 
uni fidei, uni predicationi; una gratiarum actione utentes. Una enim 
est caro Domini Jesu, et unus ejus sanguis qui pro nobis effusus est, unus 
etiam panis pro omnibus confractus, et unus calix totius Ecclesie : et unus 
Episcopus, simul cum [omni] Presbyterio, et Diaconis conservis meis. 
Quia et unus est ingenitus Deus Pater, et unus unigenitus Filius, Deus Ver- 
bum et homo, et unus Paracletus, Spiritus veritatis. Una etiam predicatio, 
et fides una, et unum Baptisma, et una Ecclesia; quam fundaverunt sancti 
Apostoli, a finibus usque ad fines, in sanguine Christi, propriis sudoribus et 
laboribus. Et vos ergo oportet, sicut populum sacerdotalem, et gentem 
sanctam, in concordiam omnes in Christo consummari. Mulieres [vero] viris 
vestris subdit; estote in timore Dei: Virgines Christo in incorruptione, non 
execrantes nuptias, sed meliora diligentes; non in criminatione contagii, sed 
propter legis meditationem. — Fili, subditi estote parentibus vestris: et 
diligite eos, tanquain cooperarios Dei ad vestram generationem. Servi, sub- 
diti estote dominis [vestris] in Deo; ut Christi liberti efüciamini. Viri, dili- 
gite uxores vestras, sicut conservas in Deo, ut proprium corpus; sicut socias 
vite, et cooperatrices ad filiorum procreationem. — Virgines, solum Christum 
pre oculis habete, et ejus Patrem in animabus vestris, illuminate a Spiritu 
[Sancto.] Memor sum sanctitatis vestre, sicut Helig, sicut Jesu Nave, sicut 
Melchisedech, sicut Helisei, sicut Hieremie, sicut Johannis Baptiste, sicut 
dilectissimi discipuli, sicut Timothei, sicut Titi, sicut Euodii, sicut Clementis ; 
[vel] eorum qui in castitate de vita exierunt. Non detraho autem ceteris 
beatis qui nuptiis copulati fuerunt; quorum nunc memini. Opto enim Deo 
dignus ad vestigia eorum in regno ipsius inveniri; sicut Abraham et Isaac 
et Jacob, sicut Joseph et Isaias, et ceteri Prophete, sicut Petrus et Paulus, 
et reliqui Apostoli, qui nuptiis fuerunt sociati: [qui] non libidinis causa, sed 
posteritatis subrogande gratia, conjuges habuerunt. Patres nutrite filios 
vestros in eruditione et disciplina Domini: et docete eos sacras litteras, et 
artes honestas ; ut non otio gaudeant. Bene enim, inquit, nutrit pater jus- 
tus; infilio autem sapientie letabitur cor ejus. Domini, benigne in domes- 
ticos [vestros] intendite; sicut sanctus Job docuit. Una enim est natura, et 
unum genus hominum. In Christo autem neque servus est, neque liber. 

Principes, 


unus calix in unionem sanguinis 
ipsius, unum altare, et unus Epis- 
copus, cum Presbyterio et Diaconis 


cant. ii. 15. 


icut. xiit.6,8. 


Ps. exxxix. 
21 

| Thes. iv.5. 

I Tiu: ii. 4. 

Mat. v. 45. 


Mat. v. 48. 


E»h. iv. 5. 


1 Pet. ii. 9. 


Fph. vi. 4. 


Prov. xxiii. 
24. 


Job.xxxi.13, 
15 


Gal. iii. 28. 


THE EPISTLE TO THE PHILADELPHIANS. 


LONGER. 

τωσαν τῷ Καΐσαρι οἱ στρατιῶται, τοῖς 
ἄρχουσιν' οἱ διάκονοι, τοῖς πρεσβντέ- 
pos, ἀρχιερεῦσιν οἱ πρεσβύτεροι, καὶ 
οἱ διάκονοι, καὶ ὁ λοιπὸς κλῆρος, ἅμα 
παντὶ τῷ λαφ καὶ τοῖς στρατιώταις 
καὶ τοῖς ἄρχουσι καὶ τῷ Καΐσαρι, τῷ 
ἐπισκόπῳ' ὁ ἐπίσκοπος, τῷ Χριστώ, 
ὡς 0 Χριστὸς τῷ Πατρί. καὶ οὕτως y 
ἑνότης διὰ πάντων σώζεται. "Eorocay 
δὲ καὶ αἱ x pat, μὴ ῥεμβοὶ, μὴ λίχναι, 
m περιτροχάδες, GAA’ ὡς Ἰουδιθ y 
σεµνοτάτη, ὡς ἡ Ἄννα y σωφρονεστάτη. 
Tavra οὐχ ὡς ἀπόστολος διατάσσοµαι’ 
τίς γάρ eiut ἐγὼ; fj τίς ὁ olkog τοῦ 
πατρός µου; ἵνα ἰσότιμον ἐμαυτὸν ἐκεί- 
νων εἴπω ἀλλ ὡς συστρατιώτης ὑμῶν, 
ὑποφωνητοῦ τάξιν ἐπέχων. 

Ε΄. Αδελφοί µου, λίαν ἐκκέχυν- 
μαι ἀγαπῶν ὑμᾶς, καὶ ὑὕπεραγαλ- 
λόμενος ἀσφαλίζομαι ὑμᾶς' οὐκ 
ἐγὼ δὲ, ἀλλὰ δι’ ἐμοῦ ὁ Κύριος Ig- 
gous, ἐν ᾧ δεδεµένος, φοβοῦμαι 


95 


SHORTER. 

Ε΄. Ἀδελφοί µου, λίαν éxkéyv- 
µαι ἀγαπῶν ὑμᾶς, καὶ ὕπεραγαλ- 
λόμενος ἀσφαλίζομαι ὑμᾶς οὐκ 
ἐγὼ δὲ, ἀλλ᾽ Ἰησοῦς Χριστὸς, ἐν ᾧ 
δεδεµένος φοβοῦμαι μᾶλλον, ὡς ἔτι 
dv ἀνάρπαστος. ‘AAA’ ἡ προσευχἠ 
ὑμῶν εἰς Θεὸν µε ἀπαρτίσει, ἵνα ἐν 
ᾧ κλήρῳ ἠλεήθην, ἐπιτύχω, προσ- 
φυγὼν τῷ εὐαγγελίῳ ὡς capki 
Ἰησοῦ, καὶ τοῖς ἀποστόλοις ὡς πρεσ- 
βυτερίῳ ἐκκλησίας. Καὶ τοὺς προ- 
φήτας δὲ ἆἀγαπῶμεν, [διὰ τὸ καὶ av- 
τοὺς εἰς τὸ εὐαγγέλιον] κατηγγελ- 
κέναι, καὶ εἷς αὐτὸν ἐλπίζειν, καὶ 
αὐτὸν ἀναμένειν' [év ¢ καὶ πιστεύ- 
σαντες] ἐσώθησαν ἐν [ἑνότητι Ig- 
σοῦ] Χριστοῦ, ὄντες ἀξιαγαπητοὶ 
καὶ ἀξιοθαύμαστοι ἅγιοι, ὑπὸ Ἰησοῦ 
Χριστοῦ μεμαρτυρημένοι [καὶ συνη- 
ριθμηµένοι] ἐν τῷ εὐαγγελίῳ τῆς 
κοινῆς ἐλπίδος. 


μᾶλλον. "Ert γάρ εἰμι ἀναπάρτιστος, ἀλλ ἡ προσευχἠ ὑμῶν εἰς Θεόν 
µε ἀπαρτίσει, ἵνα ἐν ᾧ ἐκλήθην ἐπιτύχω, προσφυγὼν τῷ εὐαγγελίῳ ὡς 
σαρκὶ Ἰησοῦ Χριστοῦ, καὶ τοῖς ἀποστόλοις ὡς πρεσβυτερίῳ ἐκκλησίας. 
Καὶ τοὺς προφήτας δὲ ἀγαπῶ, ὡς Χριστὸν καταγγείλαντας, ὡς τοῦ αὐτοῦ 
πνεύματος µετασχόντας, οὗ καὶ οἱ ἀπόστολοι. Ὡς yap οἱ ψευδοπροφῆται καὶ 
οἱ ψενδαπόστολοι, Ev καὶ τὸ αὐτὸ εἵλκυσαν πονηρὸν καὶ ἀπατηλὸν καὶ λαοπλά- 
voy πνεύμα οὕτω καὶ οἱ προφῆται καὶ οἱ ἀπόστολοι, Ev καὶ τὸ αὐτὸ “Aytoy 
Πνεῦμα, ἀγαθὸν, καὶ ἠγεμονικὸν, ἀληθές τε καὶ διδασκαλικὸν ἔλαβον παρὰ Θεοῦ 
διὰ Ἰησοῦ Χριστοῦ. Eis γὰρ o Θεὸς παλαιᾶς καὶ καινῆς διαθήκης ets ὁ μεσίτης 
Θεοῦ καὶ ἀνθρώπων, cis τε δηµιουρηγίαν νοητῶν καὶ αἰσθητῶν, καὶ πρόνοιαν πρόσ- 
φορον καὶ κατάλληλον. eis δὲ καὶ o Παράκλητος, ܘ‎ ἐνεργήσας ἐν Μωσῇ, καὶ 
προφήταις, καὶ ἀποστόλοις. Πάντες οὖν οἱ ἅγιοι ἐν Χριστῷ ἐσώθησαν, ἐλπί- 
σαντες εἰς αὐτὸν, καὶ αὐτὸν ἀναμείναντες' καὶ δι αὐτοῦ σωτηρίας ἔτυχον, 
ὄντες ἀξιαγάπητοι καὶ ἀξιοθαύμαστοι ἅγιοι, ὑπὸ Ἰησοῦ Χριστοῦ pepap- 
τυρηµένοι ἐν τῷ εὐαγγελίῳ τῆς κοινῆς ἐλπίδος. 


94 


SHORTER. 


V. Fratres mei, valde effusus 
sum diligens vos, et superexultans 
corroboro vos: non ego autem, 
sed Jesus Christus, in quo vinctus 
timeo magis, ut adhuc existens 
imperfectus. Sed oratio vestra 
me perficiet, ut in qua heredi- 
tate propitiationem habuero, po- 
tiar; confugiens Evangelio ut 
carni Jesu, et Apostolis ut Pres- 
byterio Ecclesiz. Sed et Pro- 
phetas diligamus; propter et ip- 
sos in Evangelium annunciasse, et 
in Christum sperare, et ipsum 
expectare: in quo et credentes 
salvati sunt, in unitate Jesu Christi 
existentes digne dilecti, et digne 
admirabiles sancti, a Jesu Christo 
testificati, et connumerati in 
Evangelio communis spei. 


[Adhuc] magis timeo, 


THE EPISTLE TO THE PHILADELPIIIANS. 


LONGER. 


Principes, subditi estote Cesari; 
milites, Principibus: Diaconi, Pres. 
byteris [et] sacerdotibus. Presbyteri 
[vero] et Diaconi atque omnis clerus, 
simul cum omni populo et militibus at- 
que principibus, [sed] et Cesare, [obe- 
diant] Episcopo. Episcopus [vero] 
Christo; sicut Christus Patri: et ita 
unitas per omnia servatur. Sint 
autem vidue non vage, neque gulo- 


Jod. vili.4,6, gm, neque proterve, sed pudice et 
Luc. 1.3637. sobrise, sicut Judith et Anna. 


Hzc 
autem non sicut Apostolus precipio : 


xviii. Quis enim sum ego? aut que do-‏ ܫ 
2Sam.vii.18. mus patris mei? ut equalem me illis‏ 
Phil. ii. 25. dicam: sed sicut commilito vester,‏ 


obedientie ordinem continens. 


V. Fratres mei, valde pronus 
sum ad dilectionem vestram, su- 
perexsultans de unanimitate ves- 
tra. Moneo [enim] vos; non ego; 


sed Dominus Jesus per me, in quo vinctus sum. 


quia nondum perfectus sum: sed oratio vestra faciet me perfectum 
apud Deum, ut eum in quo vocatus sum, merear adipisci; confugiens 
ad Evangelium tanquam ad corpus Jesu Christi, et ad Apostolos tanquam 
ad Presbyterium Ecclesie. Et Prophetas quidem diligo, ut Christum 


Sicuti enim 


preenunciantes; continentes ejus spiritum, sicut et Apostoli. 


Pseudo-prophete et Pseudo-apostoli unum eundemque malignum, et seduc- 
torem, et populum errare facientem Spiritum assumpserunt: sic iterum [veri] 


Prophete et [veri] Apostoli unum eundemque sanctum, bonum, principalem 


et verum atque doctorem, per Christum acceperunt Spiritum. Unus enim 


1 Tim. ii. 5. Deus veteris et novi Testamenti : Unus et Mediator Dei et hominum ; ad 


facturam intelligibilium et sensibilium, et providentiam gerens omnium. 


Unus quoque et Paracletus, qui operabatur in Moyse et Prophetis et 


Apostolis. Omnes enim sancti in Christo salvati sunt, in ipsum spe- 


rantes, atque ipsum expectantes: et per ipsum salutem adepti sunt; 
qui erant digni dilectione, et digni laude, sanctificati a Christo Jesu, 


testificantes in Evangelio spei communis. 





THE EPISTLE TO THE PHILADELPHIANS. 


LONGER. 

s'. ᾿Εάν τις eov νόµου καὶ προφη- 
τῶν κηρύττῃ eva, Χριστὸν δὲ αρνῆται 
es 4 ^ ܥ ܢ 8 ܝ ܝ‎ 
vtov είναι eov, ψεύστης εστίν, ως και 
«€ a a ܝ € ܙܐ‎ * A M t 
o πατὴρ avrov o διάβολος καὶ ἔστιν ὁ 
τοιοῦτος τῆς κάτω περιτοµής, Yrevdo- 
tovdates. Ἐάν τις ὁμολογῇ Χριστον 
9 ^ ܠ ܪܗ 9 ܝ‎ a a e^ 
]ησοῦν Κύριον, ἀρνῆται δὲ τον Θεὸν Tov 
νόµου, καὶ τῶν προφητών, οὐκ εἶναι λέ- 
γων τὸν οὐρανοῦ καὶ γῆς ποιητῆν Πατέ- 
ρα τοῦ Χριστοῦ, ܘ‎ τοιοῦτος €v τῇ ἆλη- 
θείᾳ οὐχ ἔστηκεν, ὡς καὶ ¢ πατὴρ αὐτοῦ 
o διάβολος καὶ ἔστιν 0 τοιοῦτος Σίµω- 
^ 5, ܝ‎ 3 3 σε 7 ܝ‎ 
vos TOV mayou, GAA ov του A«ytov Πνεί- 
µατος, µαθητής. “Eav τι λέγῃ μὲν 
ἕνα Θεὸν, ὁμολοηγῇ δὲ καὶ Χριστὸν Ἰη- 
σοῦν, ψιλὸν δὲ ἄνθρωπον εἶναι vopitn 
τὸν Κύριον, οὐχὶ Θεὸν µονογενη, καὶ 
σοφίαν, καὶ λόηον Θεοῦ, GAA’ ἐκ ψυχῆς 
καὶ σώματος αὐτὸν µόνον εἶναι νοµίζῃ, o 
^ ܦ ܐܕ‎ A > 27 9 , 
τοιούτος φις ἐστιν, ἁπάτην Kat πλά- 


95 


SHORTER. 

Ἐὰν δέ τις [loudaicpoy épue-‏ ܆ ܗ 
νεύῃ ἡμῖν, ux] ἀκούετε αὐτοῦ. “Aper-‏ 
νον γάρ ἐστιν παρὰ ἀνδρὸς περιτο-‏ 
μὴν ἔχοντος Χριστιανισμὸν ἀκούειν,‏ 
j παρὰ ἀκροβύστου Ἰουδαϊσμόν.‏ 
Ἐὰν δὲ ἀμφότεροι περὶ Ἰησοῦ Χρι-‏ 
στοῦ μὴ λαλῶσιν,] οὗτοι [ἐμοὶ] στῆ-‏ 
λαί εἶσιν καὶ τάφοι νεκρῶν, ἐφ ois γέ-‏ 
γραπται µόνον ὀνόματα ἀνθρώπων.‏ 
Φεύγετε οὖν τὰς κακοτεχνίας, καὶ‏ 
ἐνέδρας τοῦ ἄρχοντος τοῦ αἰῶνος‏ 
τούτου, µήποτε Θλιβέντες [τῇ γνώ-‏ 
up αὐτοῦ] ἐξασθενήσητε ἐν τῇ‏ 
ἀγάπῃ' ἀλλὰ πάντες ἐπὶ τὸ αὐτὸ‏ 
γίνεσθε ἐν ἀμερίστῳ καρδία. Ev-‏ 
χαριστῶ δὲ τῷ Θεῷ [µου], ὅτι ev-‏ 
συνείδητός εἶμι ἐν ὑμῖν, καὶ οὐκ‏ 
ἔχει τις καυχήσασθαι, οὔτε λάθρα,‏ 


νην κηρύττων ἐπ᾽ ἀπωλείᾳ ἀνθρώπων 
καὶ ἔστιν ὁ τοιούτος πένης THY διάνοια», 
ὡς ἐπικαλεῖται Εβίων. ἘΕάν τις ταῦ- 
τα μὲν ὁμολογῇ, φθορὰν δὲ καὶ µολυσ- 
pov καλῇ τὴν νόμµιμον µίξιν, καὶ τὴν 
ܫ‎ , 5, A 9 ~ i 4 3 aq ε P^ ” xy ܓ‎ 
τῶν ܚ 0)ܘ×‎ γένεσιν, ἢ Twa τῶν βρωµάτων βδελυκτα, o τοιοῦτος ἔνοικον Exet τὸν 
δράκοντα τὸν ἀποστάτην. ᾿Εάν τις Πατέρα καὶ Yiov καὶ Ἅγιον Πνεῦμα ὁμολοηῇ, 
καὶ τὴν κτίσιν ἐπαινῇ, δόκησιν δὲ λέγῃ τὴν ἐνσωμάτωσυ, καὶ τὸ πάθος ἐπαισχύνη- 
ται ὁ τοιοῦτος ἤρνηται τὴν πίστιν, οὐχ ἧττον τῶν χριστοφόνων Ἰουδαίων. Ἐάν 
τις ταῦτα μὲν ὁμολοηῇ, καὶ ὅτι Θεὸς λόηος ἐν ἀνθρωπίνῳ σώματι κατώκει, Gv ἐν 
3 mw €t ΄ ܪ ܗ‎ x 8 , à ܐܬ < ^ ܠ‎ ^ a » 3. 4 
αὐτῳ 0 Aoyos, ωστερ και ψυχή εν σωµατι, δια TO ἔνοικον είναι eov, αλλ ουχι 
9 , ܛ‎ , M ܪ‎ 4 , > ΄ ^ bj e 
ἀνθρωπείαν ”)ܐܐ‎ Aeyn δὲ ras παρανόµους pikes ἀγαθόν τι εἶναι, καὶ τέλος 
εὐδαιμονίας ἡδονὴν τίθηται, οἷος o ψευδώνυµος Νικολαΐτης' οὗτος, οὔτε φιλόθεος, 
M , 9 ^ ܢ ܝ‎ M ^ a> 7 ܪ ܝ‎ * e^ 
οὔτε φιλόχριστος εἶναι δύναται, αλλα φθορεὺς τῆς οἰκείας σαρκὸς, καὶ διὰ τοῦτο 
τοῦ Ἁγίου Πνεύματος κενὸς, καὶ τοῦ Χριστοῦ ἀλλότριος Οἱ τοιοῦτοι πάντες, 
στῆλαί celat καὶ τάφοι νεκρῶν, Ep oic γέγραπται µόνον ὀνόματα νεκρῶν 
4 ܫ ΄ ܣ‎ 
ἀνθρώπων. Φεύγετε ovv τὰς κακοτεχνίας, καὶ ἐνέδρας τοῦ πνεύματος τοῦ 
νῦν ἐνερηοῦντος ev τοῖς υἱοῖς τοῦ αἰῶνος τούτου, py ποτε οἱ Αλιβέντες ἔξα- 
4 3 ^ 3 £ 5 ? ܠ‎ lA > A ܠ‎ 3 sf , ? 3 , 
σθενήσητε ἐν TH ἀγάπῃ' ¢)» πάντες επι το avro γίνεσθε ἐν ἀμεριστω 
καρδίᾳ, καὶ ψνχῇ θελούσῃ, σύμψιυχοι, τὸ Ev φρονοῦντες, πάντοτε τὰ αὐτὰ περὶ 
τῶν αὐτῶν δοξάζοντες, ¢ τε ἀνέσει καὶ κινδύνοις, καὶ ἐν λύπαις, καὶ €v χαρµο- 
vats. ἘἙὐχαριστῶ τῷ Θεῷ, διὰ Ἰησοῦ Χριστοῦ, ὅτι εὐσυνείδητός εἰμι ἐν 
ca ν 3. » , ܣ ^ , .ܝ‎ ?pn» 
ὑμῖν, καὶ οὐκ Εχει τις καυχήσασθαι, ovre λάθρα, ovre φανερῶς, ὅτι ἐεβά- 
P A? a a? , ܬ‎ ^ , T ^a / af 
ρησά τινα, ἢ Ev µικρῳ, *) ἐν peyaAw. Kat πᾶσιν ἐν oig ἐλάλησα, evyo- 
4 , 
pau, ἵνα ur) elc µαρτυρίαν αὐτὸ κτήσωνται. 


οὔτε φανερῶς, ὅτι ἐβάρησά τινα ἐν 
μικρῷ, ἢ ev µεγάλῳ. Καὶ πᾶσι [δὲ,] 
ἓν oic ἐλάλησα, εὔχομαι ἵνα μὴ εἰς 
μαρτύριον αὐτὸ κτίσωνται. 


90 


SHORTER. 


VI. Si autem Judaismum in- 
terpretetur vobis, non audiatis 
ipsum. Melius est enim a viro 
circumcisionem habente Chris- 
tianismum audire, quam ab ha- 
bente preputium Judaismum. 
Si autem utrique de Jesu Christo 
non loquantur, isti mihi columnz 
sunt et sepulchra mortuorum ; in 
quibus scripta sunt solum nomina 
hominum.  Fugite igitur malas 
artes, et insidias Principis seculi 
hujus: neforte tribulati sententia 
ipsius, infirmemini in charitate. 
Sed [et] omnes in idipsum fiatis in 
impartibili corde. Gratias autem 
ago Deo meo, quoniam bonam ha- 
bens conscientiam ego sum in 
vobis; et non habet aliquis glo- 
riari, neque occulte neque mani- 
feste, quoniam gravavi aliquem 
in parvo vel in magno. Sed et om- 
nibus in quibus locutus sum oro, 
ut non in testimonium ipsum pos- 
sideant. 


THE EPISTLE TO THE PHILADELPHIANS. 


LONGER. 


VI. Si quis Deum Legis et Pro- 
phetarum unum predicaverit ; Chris- 
tum autem negaverit Filium esse Dei: 
mendax est, quomodo et Pater ejus 
Diabolus; et est hujusmodi inferioris 
circumcisionis Pseudo-judeus. Si 
[autem] quis confitetur Christum Je- 
sum Dominum, negat autem Deum 
Legis et Prophetarum Patrem esse 
Christi: hic in veritate non stat, quo- 
modo nec pater ejus Diabolus; et est 
hujusmodi Simonis Magi, et non Spi- 
ritus Sancti, discipulus. Si quis au- 
tem dicit unum Deum, confiteturque 
Christum Jesum; hominem vero 
11 putans Dominum, et non 

eum unigenitum, et sapientiam et 
Verbum Dei, sed ex anima et corpore 
eum solum esse existimans: hujus- 
modi serpens est seductor, errorem 
ο... ad perditionem hominum; 

ujusmodi pauper est sensu, sicuti 
vocatur et adinventor ipsius erroris 
Ebion. Si quis enim hzc confitetur, 
corruptionem vero et coinquinatio- 
nem vocat legitimam mixtionem et 
filiorum procreationem, aut aliquam 


escam execrabilem [putat:] hujusmodi cohabitatorem habet Draconem apo- 


statam. Si quis [enim] Patrem et Filium et Spiritum Sanctum confitetur, et 
creaturam laudat; simulationem vero dicit incarnationem, et passionem 
erubescit [confiteri]: hujusmodi fidem abnegat, nihilo minus quam interfec- 
tores Christi Judei. gi quis autem hec confessus fuerit, et quia Deus 
Verbum in humano corpore habitavit, sicut et anima in corpore; propter 
quod inhabitare dicimus Deum in corpore, sed non in humana anima; dicit 
autem quasdam iniquas mixtiones aliquid boni esse, et finem beatitudinis 


voluptatem ponit; qualis ille falso nomine Nicolaita: hic neque Dei amicus, 
neque Christi amator esse potest ; sed corruptor proprie carnis; et propterea 
a Spiritu Sancto desertus [est,] et a Christo alienus. Hujusmodi omnes, 
status sunt [exanimes,] et sepulehra mortuorum; in quibus scripta 
sunt tantummodo nomina hominum defünctorum. Fugite ergo 
malas artes, et insidias Spiritus, qui operatur in filiis seculi hujus; ne 
quando tribulati infirmemini in dilectione: sed omnes in idipsum 
estote inseparabiles corde; et in unanimitate unum semper sentientes in 
idipsum; de hoc ipso glorificantes, in requie, et in periculis, et in tristitiis, 
et in gaudiis. Gratias ago Deo per Jesum Christum ; quia bene mihi 
conscius sum in vobis, et non habet quis unde gloriari, neque absconse 
neque publice, quod gravaverim aliquem aut in modico aut in magno. 
Et omnes quibus locutus sum deprecor, ut non in testimonium illud 
possideant. 
ܘ‎ 


Joh. viii. 44. 


Ephes. ii. 2. 








THE EPISTLE TO THE PHILADELPHIANS, 


LONGER. 

Z'. Ei yap xara | σάρκα pe ἠθέ- 
Aycáv. TLVES πλανῆσαι, ἀλλὰ τὸ 
πνευμά µου οὐ πλανᾶται' παρὰ γαρ 
Θεοῦ αὐτὸ εἴληφα' oide γὰρ πόθεν 
ἔρχεται καὶ ποῦ ὑπάγει, καὶ τὰ 
κρυπτὰ ἐλέ ει. Ἐκραύγασα yap 
μεταξὺ à Qv ἐλάλουν μεγάλη. φωνή 
οὐκ ἐμὸς 6 λόγος, αλλὰ Θεοῦ’ Τῷ 
ἐπισκόπῳ προσέχετε, καὶ τῷ πρεσ- 
βυτερίῳ, καὶ τοῖς διακόνοις. Ei 
δὲ v ὑποπτεύετέ με, ὡς προµαθόντα τὸν 
µερισµόν τινων, λέγειν ταῦτα᾽ ܨ‎ 
Tug pot δι’ ὃν δέδεµαι, ὅτι ἀπὸ cTó- 
ματος ἀνθρώπου οὐκ ἔγνων. Το 
δὲ Ηνεῦμα ἐκήρυξέ pot, λέγον τάδε’ 
Χωρις 6 ἐπισκόπου μηδὲν ποιεῖτα' τὴν 
σάρκα ὑμῶν ὡς ναὸν Θεοῦ τηρεῖτε" 
THY ἔνωσιν ἀγαπᾶτε, τοὺς μερισμοὺς 
φεύγετε' μιμηταὶ γίνεσθε Παύλον 
καὶ τῶν ἄλλων ἀποστόολων, ὡς καὶ αὐ- 
τοὶ τοῦ Χριστοῦ. 


H* 'Eyó μὲν οὖν τὸ, ἴδιον ἐποί- 
ουν, ὡς ἄνθρωπος εἷς ἕνωσιν κατ- 
Ἡρτισμένος" ἐπιλέγων καὶ τοῦτο, oTt 
οὗ διάστασις γνώμης, καὶ ὀργὴ, καὶ 
μίσος, ἐκεί t Θεὸς οὐ κατοικεῖ. Πᾶσιν 
ουν τοῖς μετανοοῦσιν ἀφίησιν ὁ ὁ θεος, 
ἐὰν συνδράµωσιν εἰς ἑνότητα Χριστοῦ, 
καὶ συνεδρείαν τοῦ ἐπισκόπου. lli- 
στεύω τῇ χάριτι Ἰησοῦ Χριστοῦ, ὅτι 
λύσει ap ὑμῶν πάντα σύνδεσμον 
ἀδικίας. Παρακαλῶω οὖν ὑμᾶς μη- 
δὲν Kar ἐρίθειαν πράσσετε, ἀλλὰ 
κατὰ Χριστομαθείαν' "kou γάρ 
Τινων ᾿λεγόντων, ὅ ὅτε ἐὰν μὴ ἐν τοῖς 
ἀρχείοις εὕρω τὸ εὐαγγέλιον, οὐ πι- 
στεύω' τοῖς δὲ ,τοισύτοις ἐγὼ λέγω, 
ὅτι  ἐμοὶ ἀρχεῖά ἔστιν Ἰησοῦς ὁ ο Ἆρι- 
στὸς, οὗ παρακοῦσαι, πρόδηλος ὄλεθρος. 
Αὐθεντικόν μοι ἐστὶν ἀρχεῖον | ὁ σταυ- 
ρὸς αὐτοῦ καὶ ó θάνατος, καὶ j ἀνά- 
στους αὐτοῦ, καὶ 5 πίστις » περὶ 
τούτων' ἐν otc θέλω év τῇ προσευχΏ 
ὑμῶν δικαιωθῆναι. Ὁ ἀπιστῶν τῷ 
εὐαγηελίω, πᾶσιν ὁμοῦ ἀπιστεῖ' οὐ yap 
προκρίνεται τὰ ἀρχεία του Πνεύματος. 
Σκληρον το προς κέντρα ` λακτίζειν, 
σκληρον ܝ‎ Χριστῷ ἀπιστεῖν, σκληρον 
τὸ ἀθετειν τὸ κήρνγµα τῶν ἀποστόλων. 


97 


SHORTER. 

Ζ΄. Ei yap [xai] κατὰ σάρκα pé 
τινες ἠθέλησαν πλανῆσαι, ἀλλὰ TO 
πνεῦμα οὐ πλανᾶται, ἀπὸ Θεοῦ ov" 
οἶδεν γὰρ πόθεν ἔρχεται, καὶ ποῦ 
ὑπάγει, καὶ τὰ κρυπτὰ ἐλέγχει. 
Ἐκραύγασα μεταξὺ àv, ἐλάλουν 
μεγάλῃ φωνῇ TO ἐπισκόπῳ προσ- 
έχετε, καὶ τῷ πρεσβυτερίῳω, καὶ 
διακόνοιο, Οἱ δὲ πτέσαντες µε, ὡς 
προειδότα τὸν µερισµόν τινων, λέ- 
γειν ταῦτα" µάρτυς [δέ] por ἐν à 
δέδεµαι, ὅτι ἀπὸ σαρκὸς ἀνθρωπί- 
vis οὐκ ἔγνων. Τὸ δὲ Πνεῦμα ἑκή- 
ρυσσεν, λέγων τάδε Χωρὶς [τοῦ] 
ἐπισκόπου μηδὲν ποιεῖτε τὴν σάρ- 
κα ὑμῶν ὡς vaov Θεοῦ τηρεῖτε THY 
ἕνωσιν ἀγαπᾶτε τοὺς μερισμοὺς 
$evyere μιμηταὶ Ὑίνεσθε Ἰησοῦ 
Χριστοῦ, ὡς καὶ αὐτὸς τοῦ [Πατρὸς 
αὐτοῦ. ] 

Η΄, Ἐγὼ μὲν ovv τὸ ἴδιον ἐποί- 
ουν, ὡς ἄνθρωπος εἰς ἕνωσιν κατηρ- 
τισµένο.. Ov δὲ µερισµός ἐστιν 
καὶ ὀργὴ, Θεὸς οὐ κατοικεῖ. Πᾶσιν 
οὖν μετανοοῦσιν ἀφίει ὁ Κύριος, ἐὰν 
µετανοήσωσιν eig ἑνότητα Θεοῦ, καὶ 
συνἔδριον τοῦ ἐπισκόπου. Πιστεύω 
τῇ χάριτι Ἰησοῦ Χριστοῦ, ὃς λύσει 
ap ὑμῶν πάντα δεσμόν παρα- 
καλῶ δὲ ὑμᾶς μηδὲν kar ἐριθείαν 
πράσσειν, ἀλλὰ κατὰ Χριστομα- 
θίαν. Ἐπεὶ ἠκουσά τινων λεγόν- 
των, ὅτι ἐὰν μὴ ἐν τοῖς ἀρχαίοις eU- 
po, [ἐν] τῷ εὐαγγελίῳ οὐ πιστεύω" 
καὶ λέγοντός µου αὐτοῖς, ὅτι [γέ- 
γραπται, ἀπεκρίθησάν pot, ὅτι πρό- 
κειται.] Ἐμοὶ [δὲ] ἀρχεῖά ἐστιν Ἰη- 
σοῦς Χριστὸς, τὰ ἄθηκτα ἀρχεῖα ὁ 
σταυρὸς αὐτοῦ καὶ ὁ 9άνατος, καὶ 
7 ἀνάστασις αὐτοῦ, καὶ ἡ πίστις ἡ 
δι αὐτοῦ. ἐν ois Θέλω ἐν τῇ προσ- 
ευχῇ ὑμῶν δικαιωθῆναι. 


Joh. iii. 8. 


98 


SHORTER. 


VII. Si enim et secundum car- 
nem me quidam voluerunt sedu- 
cere; sed spiritus non seducitur, 
a Deo existens. Novit enim unde 
venit, et quo vadit, et occulta re- 
darguit. Clamavi in intermedio 
existens; locutus sum magna 
voce, [Dei voce:] Episcopo atten- 
dite, et Presbyterio, et Diaconis. 
Quidam autem suspicati sunt me, 
ut prescientem divisionem quo- 
rundam, dicere hzc: testis autem 
mihi in quo vinctus sum, quia a 
carne humana non cognovi. Spi- 
ritus autem praedicavit, dicens 
heec : Sine Episcopo nihil faciatis. 
Carnem vestram ut templum Dei 
servate. Unitatem diligite: di- 
visiones fugite. Imitatores estote 
Jesu Christi; ut et ipse Patris 
ipsius. 

VIII. Ego quidem igitur pro- 
prium faciebam, ut homo in uni- 
tatem perfectus. Ubi autem di- 
visio est et ira, Deus non habitat. 
Omnibus igitur penitentibus di- 
mittit Deus; si peniteant in uni- 
tatem Dei, et concilium Episcopi. 
Credo gratie Jesu Christi, qui 
solvet & vobis omne vinculum. 
Deprecor autem vos, nihil secun- 
dum contentionem facere, sed se- 
cundum Christi disciplinam. Quia 
audivi quosdam dicentes; Quo- 
niam si pon in veteribus invenio, 
in Evangelio non credo: et dicente 
me ipsis, Quoniam scriptum est ; 
responderunt mihi, Quoniam pre- 


jacet. Mihi autem principium 


est Jesus Christus; inapproxima- 
bilia principia crux ipsius et mors, 
et resurrectio ipsius, et fides que 
per ipsum: in quibus volo in ora- 
tione vestra justificari. 


THE EPISTLE TO THE PHILADELPHIANS. 


LONGER, 


VII. Si enim secundum carnem 
me voluerunt quidam oberrare: 
sed spiritus meus non oberrat: a 
Deo etenim eum accepi : novit enim 
unde venerit et quo eat, et occulta 
arguet. Clamavi enim voce magna 
inter eos quibus ey iral non me- 
um sermonem, sed Dei [proferens :] 
Episcopo intendite, et Presby- 
teris et Diaconis. Hi vero despe- 
xerunt me, tanquam prohibentem di- 
visionem quorundam [fieri.] Hsc 
[autem ] dicenti testis est mihi pro- 
pter quem vinctus sum, quia de ore 
humano hoc non cognovi: sed 
Spiritus mihi preconisavit, di- 
cens: Preeter Episcopum ne fe- 
ceritis. Carnem vestram sicut 
templum Dei servate. Unitatem 
diligite: divisionem fugite. Imi- 
tatores estote Pauli et ceterorum 
Apostolorum; quomodo et ipsi 
Christi. 


VIII. Ego quidem quod meum 
fuit feci, ut homo in unitate per- 
fectus : adjiciens etiam hoc, quia ubi 
dissensio mentis et iracundia et 
odium, illic Deus nonhabitat. Om- 
nibus igitur penitentibus dimittit 
Deus; si ad unitatem Christi con- 
currerint, et [ad] consensum Epi- 
scopi. Credo gratis Jesu Christi, 
quia solvit a nobis omne vinculum 
injustitie. Rogo autem vos, ut ni- 
hil secundum irritationem agatis ; 
sed secundum Christi dimicationem. 
Audivi enim quosdam dicentes : Si 
non invenero Evangelium in an- 
tiquis, non credam. Talibus au- 
tem ego dico: quia mihi antiquitas 
Jesus Christusest: cui non obedire, 
manifestus [et irremissibilis] interitus 
est. Principatus ejus est crux, et 
mors ipsius, et resurrectio, et fides 


in [omnibus] his: in quibus volo [vos] in orationibus vestris justificari. 
Qui non credit Evangelio, omnibus simul non credit: quia non preejudicatur 


Durum est enim contra stimulum calcitrare: durum 


Joh. iii. 8. 


1 Cor. xi. 1. 


Act. ix. 5. et antiquitati spiritus. 


x*".1. [etiam] Christo non credere; durum [quoque] predicationem Apostolorum 


spernere. 





THE EPISTLE TO THE PHILADELPHIANS. 


LONGER. 


©’. Καλοὶ μὲν οἱ ἱερεῖς, καὶ οἱ 
τοῦ λόγου διάκονοι: κρείσσων δὲ Ó 
ἀρχιερεὺς, ὁ πεπιστευµένος τὰ ἅγια 
TOV αγίων, ὃς μόνος πεπίστευται 
τὰ κρυπτὰ τοῦ Θεοῦ. Καλαὶ αἱ λει- 
τουρηικαὶ τοῦ Θεοῦ δυνᾶμµεις. Ἅγιος 
δὲ o Παράκλητος, καὶ ἅγιος ܘ‎ Λόγος, o 
τοῦ Πατρὸς υίος, δι’ οὗ o Πατὴρ τὰ 
πάντα πεποίηκε, καὶ τῶν ὅλων ™povoet: 
οὗτός ¢» ܐܐ‎ n πρὸς τὸν Πατέρα à aryou- 
oa ὁδὸς, ἡ " πέτρα, o φραημὸς, ἡ 5 κλαῖς,, ὁ 
ποιµὴ», τὸ ἱερεῖον, ἡ Sopa τῆς ܚ‎ 
σεως, oe 7 nS. εἰσῆλθον Ἀβραὰμ καὶ 
Ισαάκ καὶ Ἰακὼβ, Μωσῆς, καὶ o 
σύμπας τῶν προφητῶν χορὸς, καὶ οἱ 
στύλοι του κόσμου οἱ ἀπόστολοι, καὶ 

ἡ νύμφη τοῦ Χριστοῦ, ܳܐ‎ ὑπὲρ "S. φέρνης 
ܒ‎ ἐξέχεε TO οἰκεῖον αἷμα, f tva αὐτὴν 
ἐξαγοράσῃ. Πάντα ταῦτα εἰς €vó- 
τητα τοῦ ἑνὸς καὶ μόνου ἀληθινοῦ 
Θεοῦ. Ἐξαίρετον δέ τι ἔχει τὸ ܘ‎ 
αγγέλιον, τήν παρουσίαν τοῦ σω- 
τῆρος ἡμῶν Ἰησοῦ Χριστοῦ, τὸ πά- 
Bos, αὐτὴν τὴν ἀνάστασιν. "A γὰρ 
οἱ προφῆται κατήγγελον, Aéqovres, 
Ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς 
προσδοκία ἐθνῶν, ταῦτα ἐν τῷ εὐαγ- 
γελίῳ πεπλήρωται" Πορευθέντες pa- 
θητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες 
αὐτοὺς eig TO Όνομα τοῦ Πατρὸς, καὶ 
TOU '"Yiov, καὶ τοῦ Ἁγίου Πνεύματος. 
Πάντα οὖν :ὁμοῦ καλα, ὁ νόμος, οἱ 
προφῆται, οἱ ἀπόστολοι, το wav συνᾶ- 
θροισµα το .ܚ‎ αὐτῶν 10760 ܐ‎ µόνον 
ἐὰν ἀγαπῶμεν ἀλλήλους. 

I’. Ἐπειδὴ κατὰ τὴν προσευχὴν 
ὑμῶν, καὶ τὰ σπ να QE έχετε 
ἐν Χριστῷ Ἰησοῦ, ἀπηγγέλη μοι 
εἰρηνεύειν τὴν ἐκκλησίαν τὴν ἓν 
Ἂντι tox eia. τῆς Συρίας, πρέπον ἐστὶν 
ὑμῖν, ὡς ἐκκλησίᾳ Θεοῦ, χειροτο- 
νῆσαι ἐπίσκοπον, εἰς τὸ πρεσβεῦσαι 


99 


SHORTER. 
©’. Καλοὶ καὶ οἱ iepeis: κρεῖσ- 
σον δὲ ὁ ) ἀρχιερεὺς, ὁ πεπιστευµέ- 
νος τὰ ἅγια τῶν ἁγίων, ὃς μόνος 
πεπίστευται τὰ κρυπτὰ τοῦ Θεοῦ" 
ܠ ^ ܟ‎ x 
αὐτὸς Qv θύρα τοῦ Πατρος, δι ῆς 
3 _ / 3 ܠ ܠ‎ 3 8 
εἰσέρχονται Αβρααμ Kat Icaak 
\ 9 8 ܠ ^ ܠ‎ 
kat Ἰακωβ, καὶ οἱ προφήται Kat 
οἱ ἀπόστολοι καὶ ἡ ἐκκλησία. Πάν- 
^ 3 ¢ , ^ 0 , 
τα ταῦτα εἰς ἑνότητα Θεοῦ. '"E£ai- 
/ » % 9 , ܬ‎ 
perov δέ τι ἔχει TO εὐαγγέλιον, THY 
παρουσίαν τοῦ Κυρίου ἡμῶν Ἰησοῦ 
Χριστοῦ, τὸ πάθος αὐτοῦ, [καὶ] τὴν 
2. ^ * 3 ݁ܬ‎ 
ἀνάστασιν. Οἱ yap [ἀγαπητοὶ] 
προφήται κατήγγειλαν εἰς αὐτόν' 
τὸ δὲ εὐαγγέλιον [ἀπάρτισμά ἐστιν 
ἀφθαρσίας.] Πάντα ὁμοῦ καλά 
[ἐστιν,] ἐὰν ἐν ἀγάπῃ πιστεύητε. 
ܐ‎ = M M 4 ܬ‎ 
I: Ἐπειδη κατὰ τήν προσευχην 
ὑμῶν, καὶ [κατὰ] τὰ σπλάγχνα ἃ 
» ^ ^ 
ἔχετε ἐν Χριστῷ Ἰησοῦ, ἀπηγγέλη 
pot εἰρηνεύειν THY ἐκκλησίαν τὴν ἐν 
5 , ^ , , 3 ܠ‎ 
Avrioyerg της Zupiag" πρέπον ἐστιν 
¢ ^ € , / ^ e^ 
ὑμιν, ὡς εκκλησιᾳ Ocou, χειροτονή- 
σαι διάκονον εἷς τὸ πρεσβεῦσαι 
3 ^ ^ / > ]ܬܐ‎ 
exet Θεού πρεσβείαν, eic τὸ συγ- 
χαρῆναι αὗτοῖς ἐπὶ τὸ αὐτὸ Ύενο- 
µένοις, καὶ δοξάσαι τὸ ὄνομα. Ma- 
ܝ‎ 5 23 ^ ^ «à 
κάριος ἐν Incov Χριστῷ, ὃς καταξι- 
ωθήσεται τῆς τοιαύτης διακονίας, 
καὶ ὑμεῖς δοξασθήσεσθε. Θέλουσιν 
^ ” 
δὲ ὑμῖν οὐκ ἔστιν ἀδύνατον ὑπὲρ 
ܨ‎ 
ὀνόματος Θεοῦ, ὡς καὶ αἱ ἔγγιστα 
, / .ܝ , ܒ‎ H 
ἐκκλησίαι ἔπεμψαν ἐπισκόπους, ai 
δὲ πρεσβυτέρους καὶ διακόνους. 


ἐκεῖ Θεοῦ πρεσβείαν, εἷς τὸ συγχωρηθῆναι αὐτοῖς ἐπὶ τὸ αὐτὸ Ὑενομένοις 


Μακάριος ἐν Χριστῷ Ἰησοῦ, ὃς κατηξι- 


καὶ δοξάσαι τὸ ὄνομα τοῦ Θεοῦ. 


ώθη τῆς τοιαύτης διακονίας" καὶ ὑμείς δὲ σπουδάσαντες, ἐ ἐν Χριστῷ δοξα- 
σθήσεσθα. | Θέλουσι δὲ ὑμῖν, οὐ πᾶσιν ἀδύνατον, ὑπὲρ ὀνόματος Θεοῦ, ὡς 
καὶ ἀεὶ αἱ ἔγγιστα ἐκκλησίαι ἔπεμψαν ἐπισκόπους αἱ δὲ, πρεσβυτέρους 


καὶ διακόνους. 


100 . 


SHORTER. 


IX. Boni et sacerdotes, me- 
lius autem Princeps sacerdotum, 
cui credita sunt sancta sancto- 
rum, cui soli credita sunt occulta 
Dei: qui ipse est janua Patris, 
per quam ingrediuntur Abra- 
ham et Isaac et Jacob, et Pro- 
phete, et Apostoli, et Ecclesia. 
Omnia hec in unitatem fidei. 
Precipuum autem aliquid habet 
Evangelium, presentiam [Salva- 
toris] Domini nostri Jesu Christi, 
passionem ipsius, et resurrec- 
tionem. Dilecti enim Prophete 
annunciaveruntin ipsum: Evan- 
gelium autem perfectio est incor- 
ruptionis. Omnia simul bona 
sunt, si in charitate creditis. 

X. Quia secundum orationem 
vestram, et secundum viscera mi- 
sericordize qus habetis in Christo 
Jesu, annunciatum est mihi, pa- 
cem habere Ecclesiam que est 
in Antiochia Syrie; decens est 
vos, ut Ecclesiam Dei, ordinare 
Diaconum ad intercedendum illic 
Dei intercessionem; in congau- 
dere ipsis in idipsum factis, et 
glorificare nomen. Beatus in 
Jesu Christo, qui dignificabitur 
tali ministratione: et vos glo- 
rificabimini Volentibus autem 
vobis non est impossibile, pro 
nomine Dei; ut et quedam pro- 
pinque Ecclesize miserunt Epis- 
copos, quzedam autem Presbyte- 
ros et Diaconos. 


` Lex, Prophet, Apostoli, 
idit. 


Solum [autem restat,] ut nos 


Omnia ergo simul bon 
omnis congregatio qu& per ipsos c 


THE EPISTLE TO THE PHILADELPHIANS. 


LONGER. 


ΙΧ. Boni enim sunt sacerdotes, 
et sermonis ministri: melior au- 
tem est Pontifex, cui credita sunt 
sancta sanctorum; cui soli com- 
missa sunt secreta Dei. Bona 
sunt etiam officia virtutis Dei: bo- 
nus quoque Spiritus Sanctus; [qui 
est super omnia sancta sanctissimus,] 
et verbi [minister. Sed super om- 
nes sanctos sanctissimus est summus 
Pontifex, et Princeps Pontificum; 
qui est legatus et minister Patris, 
et princeps legionum militie cc- 
lestis :] per quem Pater omnia fecit, 
atque omnem providentiam gerit. 
Ipse est via que ducit ad Patrem ; 
ipse petra, maceria, clavis, pastor, 
sacerdotium, Janua [scientie et] 
agnitionis: per quam introiit 
Abraham, et Isaac, et Jacob, 
Moyses [quoque,] et omnis chorus 
Prophetarum, et columne mundi 
Apostoli, et sponsa Domini [Ec- 
clesia;] pro qua sanguinem suum 
fudit, ut eam redimeret. Omnia 
[igitur] hec in unitate unius et 
unigeniti veri Dei. Quid autem 
precipuum habet Evangelium ? 
Presentiam adventus Salvatoris 
nostri Jesu Christi, passionem ; 
[sed et] ipsam resurrectionem. 
Que enim Prophete annunciave- 
runt, dicentes; Donec veniat cui re- 
positum est, et ipse erit expectatio 
gentium: hwc in Evangelio com- 
pleta sunt, [dicente Domino;] Pergite 


et docete omnes gentes, baptizantes 


eos in nomine Patris, et Filii, et Spiri- 
tus Sancti. 


invicem diligamus. 








X. Quoniam secundum orationem vestram et viscera que habetis 
in Domino Jesu, annunciatum est mihi pacificare Ecclesiam que est 
in Antiochia Syrie: decet vos, tanquam Ecclesiam Dei, ordinare 
Episcopum ad mittendum illuc visitationem Dei; concedere eis in 
idipsum constitutis, glorificare nomen Dei. Beatus est in Christo 
Jesu, qui dignus effectus fuerit tali ministerio: et vos quidem festi- 
nantes, glorificamini in Christo. Volunt autem vobis, quod non est 
omnibus impossibile; pro nomine Dei, quomodo et semper vicine Eccle- 
size [consueverunt;] mittere [nobis] Episcopos, Presbyteros, et Diaconos. 


Heb. i. 2. 


Joh. xiv. 6. 
Joh. x. 1 
& 9. 


Gcn.xlix.10. 


Matt. xxvii. 
19. 





THE SMYRNEANS. 


LONGER. 

IA’. Περὶ δὲ Φίλωνος ToU δια- 
κόνου, ἀνδρὸς ἀπὸ Κιλικίας µεµαρ- 
τυρηµένου, ὃς καὶ νῦν ἐν λόγω ὑπη- 
peret pot, Gua Tate καὶ Ἀγαθόποδι, 
ἀνδρὶ ἐκλεκτῶ, ὃς ἀπὸ Συρίας uo 
ἀκολουθεῖ, ἀποταξάμενοι τῷ βίῳ, 
oi καὶ μαρτυροῦσιν ὑμῖν' Kayo τῷ 
Θεῷ εὐχαριστῶ περὶ ὑμῶν, ὑπὲρ ὧν 
ἐδέξασθε αὐτούς' προσδέξεται καὶ 
ὑμᾶς ὁ Κύριος. Οἱ δὲ ἀτιμάσαντες 
αὐτοὺς, λυτρωθείησαν ἐν τῇ χάριτι 
Ἰησοῦ Χριστοῦ, τοῦ μὴ βουλομένου 
τὸν θάνατον τοῦ ἁμαρτωλοῦ, ἀλλὰ τὴν 
Ασπάζεται ὑμᾶς ἡ ἀγά- 
πη τῶν ἀδελφῶν τῶν ἐν Τρωάδι 
ὅθεν καὶ γράφω ὑμῖν διὰ Βούργου, 
πεµφθέντος ἅμα ἀπὸ Ἐφεσίων καὶ 
Σμυρναίων, eic λόγον τιμῆς' οὓς 
ἀμείψεται ὁ Κύριος Ἰησοῦς Χριστὸς, 
εἰς ὃν ἐλπίζουσι σαρκὶ, Wuyi, ܘܕ‎ 
ματι, πίστει, ἀγάπῃ, ὁμονοίᾳ. “Ep- 
ῥωσθε ἐν Κυρίῳ Ἰησοῦ Χριστῳ, τῇ 
κοινῇ ἐλπίδι ἡμῶν, ἐν Ἁγίῳ Πνεύματι. 


Ld 
µετάνοιαν. 


101 THE EPISTLE TO 


SHORTER. 

ΙΑ΄. Περὶ δὲ Φίλωνος τοῦ δια- 
Kovou ἀπὸ Κιλικίας, ἀνδρὸς µεμαρ- 
τυρηµένου, ὃς καὶ viv ἐν Adyp 
Θεοῦ ὑπηρετεῖ pot, da Ῥέῳ Ἄγα- 
θόποδι, ἀνδρὶ ἐκλεκτῷ, ὃς ἀπὸ Συ- 
plas por ἀκολουθεῖι, ἀποταξάμενος 
τῷ βίῳ, of καὶ μαρτυροῦσιν ὑμῖν' 
Kayo τῷ Θεῷ εὐχαριστῶ ὑπὲρ 
ὑμῶν, ὅτι ἐδέξασθε αὐτοὺς, ὡς καὶ 
ὑμᾶς ὁ Κύριος. Οἱ δὲ ἀτιμάσαντες 
αὐτοὺς λυτρωθείησαν ἐν τῇ χάριτι 
τοῦ Ἰησοῦ Χριστοῦ. Ασπάζεται 
ὑμᾶς ἡ ἀγάπη τῶν ἀδελφῶν τῶν 
ἐν Τρωάδι ὅθεν καὶ γράφω ὑμῖν 
διὰ Βούῤῥου, πεμφθέντος dpa [ἐμοὶ] 
ἀπὸ Ἐφεσίων καὶ Σμµυρναίων, eis 
λόγον tens. ἍΤιμήσει αὐτοὺς 6 
Κύριος Ἰησοῦς Χριστὸς, eis ὃν ἐλ- 
πίζουσιν σαρκὶ, ψυχῆ, πίστει, ἀγά- 
πῃ, ὁμονοίᾳ. "Έῤῥωσθε ἐν Χριστῷ 
Ἰησοῦ, τῇ κοινῇ ἐλπίδι ἡμῶν. 





THE EPISTLE TO ΤΗΕ SMYRNEANS. 


LONGER. 
TOY AYTOY ΕΠΙΣΤΟΛΗ 
ΠΡΟΣ ZMYPNAIOYZ. 


Ἱηνάτιος, ὁ καὶ Θεοφόρος, ἐκκλη- 
vig Θεοῦ Πατρὸς ὑψίστου, καὶ 
του ἠγαπημένου wou αὐτοῦ Eois 
Χριστοῦ, ἠλεημένῃ ἐν παντὶ 
ρίσµατι, πεπληρωμένῃ ἐν × 
στει καὶ ἀγάπῃ, ἀνυστερήτῳ οὔσῃ 
παντὸς χαρίσµατος, Θεοπρεπε- 
OTATH και ἁγιοφόρῳ, TH οὔσῃ ἐν 
Σμύρνη τῆς Ἀσίας, ἐν ἁμώμῳ 
πνεύµατι καὶ λόγῳ Θεοῦ πλεῖ- 
στα χαίρειν. 


SHORTER. 
ZMYPNAIOIZ. 
yvárioc, 6 καὶ Θεοφόρος, ἐκκλη- 
aig Θεοῦ Πατρὸς καὶ τοῦ jya- 
πηµένου Ἰησοῦ Χριστοῦ, ἤλεη- 
μένῃ ἐν avri χαρίσµατι, πεπλη- 
Ρρωμένῃ ἐν πίστει καὶ ἀγάπῃ, 
ἀνυστερήτω οὔσῃ παντὸς χαρί- 
σµατος, 9εοπρεπεστάτῃ καὶ ἅγιο- 
φόρῳ, τῇ οὔσῃ ἐν Σμύρνῃ τῆς 
Ασίας, ἐν ἁἀμώμῳ πνεύματι καὶ 
λόγῳ Θεοῦ πλεῖΐστα χαίρειν. 


102 


SHORTER. 

XI. De Philone autem Diaco- 
no a Cilicia, viro testimonium 
habente, qui et nunc in verbo 
Dei ministrat mihi cum Reo 
Agathopode, viro electo, qui a 
Syria me sequitur, abrenuncians 
seculo; qui et testificantur vobis : 
et ego Deo gratias ago pro vobis, 
quoniam recepistis ipsos; ut et 
vos Dominus. Qui autem inho- 
noraverunt ipsos, liberentur in 
Salutat vos 
charitas multorum qui in Troade: 


gratia Jesu Christi. 


unde et scribo vobis per Burrum, 
missum mecum ab Ephesiis et 
Smyrnzis in verbum honoris. 
Honoret ipsos Dominus Jesus 
Christus, in quem sperent carne, 
anima, [spiritu,] fide, charitate, 
Christo 
Jesu, communi spe nostra. 


concordia. Valete in 


THE EPISTLE TO THE SMYRNEANS. 


LONGER. 
XI. De Philone vero Diacono, 
viro religioso a Cilicia, qui nunc 
mihi in verbo Dei ministrat, una 
cum Gaio et Agathopo, viro electo, 
qui a Syria me sequitur; [testifi- 
cor] vobis: quia renunciaverunt 
seculo, et martyrium perpetrare 
Et ego gratias 
ago Deo pro vobis: [rogans] ut sus- 
cipiatis eos [in Domino;] ut et 
vos suscipiat Jesus Christus. Qui 
enim eos diffamaverunt, redempti 
sunt in gratia Jesu Christi; qui 
non vult mortem peccatoris, sed pce- 
nitentiam. Salutat vos dilectio fra- 
trum qui sunt in Troia: unde 
scribo vobis per Burgum, qui mis- 
sus est simul ab Ephesiis et 
Smyrnezis, ad verbum honoris: 
quos redimet Dominus Jesus Chri- 
stus, in quem sperant carne [et] 
anima, spiritu [et] fide, dilectione 
[et] concordia. Incolumes estote 
in Domino Jesu Christo, communi 
spe nostra, in Spiritu Sancto. 





THE EPISTLE TO THE SMYRNEANS. 


SHORTER. 
AD SMYRN/EOS. 
Ignatius, qui et Theophorus, Ec- 
clesie Dei Patris et dilecti 
Jesu Christi, habenti propitia- 
tionem in omni charismate, im- 
pletz in fide et charitate, inde- 
ficienti existenti omni charis- 
mate, Deo decentissime et 
sanctiferz, existenti in Smyrna 
Asiz; in incoinquinato spiritu 
et verbo Dei plurimum gau- 
dere. 


LONGER. 


EJUSDEM EPISTOLA AD 
SMYRNENSES. 
ex Troja. 

Ignatius, qui et Theophorus, Ec- 
clesize Dei Patris altissimi, et di- 
lectissimi filii ejus Jesu Christi, 
misericordiam consecuta, [et] 
gratia replete, in fide et di- 
lectione fundate, et totius gra- 
tie Deo decentissime, sancti- 
ficatee, quee est in Smyrna, im- 
maculatz spiritu et verbo Dei; 
plurimam salutem. 


` assumpserunt. 


Ezech. 
xxxiii] 1. 
2 Pet. if. 9. 








THE SMYRNBANS. 


LONGER. 


A. Δοξάζω τὸν Θεὸν καὶ Πατέρα 
τοῦ Κυρίου ἡ ἡμῶν Ἰησοῦ Χριστοῦ, τον 
δι΄ αὐτοῦ οὕτως ὑμᾶς σοφίσαντα᾿ 
ἐνόησα yap ὑμάς κατηρτισµένους 
ἐν ἀκινήτῳ πίστει, ὥσπερ Κκαθήλω- 
μένους ἐν τῷ 'σταυρῷ τοῦ Κυρίου 
Ἰησοῦ Χριστοῦ, σαρκί τε καὶ πνεύ- 
ματι, καὶ ἑδρασμένους ἐν ἀγά- 
πῃ ἐν τῷ αἵματι τοῦ Χριστοῦ" πε- 
πληροφορημένους, ὡς ἀληθῶς, εἰς 
Τον Κύριον ἡ ημων Ἰησοῦν Χριστὸν, τὸν 
τοῦ v Θεοῦ υἱὸν, τὸν πρωτότοκον πάσης 
κτίσεως, τὸν Θεον Λόγον, τὸν μονοηενῆ 
viov" ὄντα δὲ ἐκ γένους Δαβίδ κατὰ 
σάρκα, ἐκ Μαρίας τῆς παρθένου, βε- 
βαπτισμένον ܐ‎ ὑπὸ Ἰωάννου, fi ίνα πλη- 
ρωθῇ πᾶσα δικαιοσύνη UT ܘܗ‎ 
πολιτευσάµενον ὁσίως avev ἁμαρτίας, 
καὶ ἐπὶ Ilovríov Πιλάτου, καὶ 'Hpo- 
δου τοῦ «τετράρχου, καθηλωμένον 
ὑπὲρ ἡμῶν ἐν σαρκὶ ἀληθῶς' ἀφ οὗ 
καὶ ἡμεῖς ἐσμέν, ἀπὸ τοῦ 2εομακα- 
ρίστου αὐτοῦ πάθους, i ίνα ἄρῃ σύσ- 
oov eig τοὺς αἰῶνας, διὰ τῆς ἀνα- 
στάσεως, εἰς τοὺς ἁγίους καὶ πι- 
στοὺς αὐτοῦ, εἴτε ἐν Ἰουδαίοις, εἴτε 
ἐν ἔθνεσιν, ἐν ἑνὶ σώματι τῆς ἐκ- 
κλησίας αὐτοῦ. 


B. Tavra yap πάντα erae à: 
ἡμᾶς' καὶ ἀληθῶς ἔπαθε, και ov δο- 
κήσει, ὡς καὶ ἀληθῶς avery ἀλλ᾽ 
οὐχ ὥσπερ τινὲς τῶν ἀπίστων, έκαι- 
σ υνόµενοι τὴν τοῦ ἀνθρώπου πλάσυ», 
καὶ τὸν σταυρὸν, | καὶ αὐτὸν τὸν θάνα- 
τον, λέγουσιν, ὅτι δοκήσει, καὶ οὐκ 
ἀληθείᾳ ἀνείληφε τὸ ἐκ τῆς παρθένου 
σώμα, καὶ TQ δοκεῖν πέπονθεν ἐπι- 
3 
λαθόµενοι τοῦ εἰπόντος, ‘0 Λόηος σαρξ 
ἐγένετο' καὶ, Λύσατε TOV ' ναον τοῦτον, 
καὶ διὰ τριῶν ἡμερῶν ἐγερῶ αὐτόν' καὶ, 
"Eav ܣ ܐܐܐ‎ ἀπὸ τῆς γῆς, πάντας ἑλ- 
κύσω προς ἐμαντόν. Οὐκοῦν o o Λόηος 
év σαρκὶ ὤκησεν Ἡ σοφία yap éavry 
ᾠκοδόμησεν οίκον. ‘0 Λόηος τὸν έαυ- 
τοῦ vaov, λυθέντα ὑπὸ τῶν χριστο- 
μά ων Ἰουδαίων, ἀνέστησε τῇ τρίτῃ 
ἡμέρᾳ. Ὃ Λόγος, ὑψωθείσης αὐτοῦ τῆς 
g'apkos, kara τὸν ἐν τῇ ἐρήμῳ χαλκοῦν 
ὄφιν, πάντας εἵλκυσε πρὸς ἑαυτὸν εἰς 
σωτηρίαν αἰώνιον. 


105 THE EPISTLE TO 


SHORTER. 

Α΄. Δοξάζων Ἰησοῦν Χριστὸν TOV 
Θεὸν, τὸν οὕτως ὑμᾶς σοφίσαντα᾽ 
ἐνόησα yap ὑμᾶς κατηρτισµένους 
ἐν ἀκινήτῳ πίστει, ὥσπερ καθηλω- 

a 3 P^ ^ ^ , 
µένους ἐν TQ σταυρῶ ToU Κυρίου 
> ^ ^ / 8 , 
Incou Xpiorov, σαρκἰ Te καὶ πνεύ- 

^ c , 3 > , 3 
pari, καὶ ἠδρασμένους ἐν ἀγάπῃ ἐν 
τῷ αἵματι Χριστοῦ, πεπληροφορη- 
µένους εἰς τὸν Κύριον ἡμῶν, aAn- 
θῶς ὄντα ἐκ Ὑένους Δαβὶδ κατὰ 
σάρκα, υἱὸν Θεοῦ [κατὰ θέλημα καὶ 
δύναμιν Θεοῦ, γεγενηµένον ἀληθῶς] 
ἐκ παρθένου, βεβαπτισµένον ὑπὸ 
'Ivo&vvou, tva πληρωθῇ πᾶσα δικαιο- 
σύνη ὑπ αὐτοῦ, ἀληθῶς ἐπὶ Πον- 

, 

τίου Πιλάτου καὶ Ηρώδου τετράρ- 
ܠ‎ 

xov καθηλωμένον ὑπὲρ ἡμῶν ἐν 
e ^ 

σαρκὶ. ‘Ad’ οὗ [καρποῦ] ἡμεῖς ἀπὸ 

τοῦ 9εομακαρίστου αὐτοῦ πάθους, 

σ » , , ܠ‎ 2a ܕ‎ 

ἵνα apn σύσσημον eic τοὺς al@vag διὰ 

τῆς ἀναστάσεως, εἷς τοὺς ἁγίους 

ο 1 > 9 ,‏ 9 ܠ ܠ 
καὶ πιστους αὐτοῦ, εἴτε ἐν Ἰουδαίοις,‏ 

» ܕ‎ 3 > ον ΄ ^ 
etre ἐν €Üvyecty, ἐν evt σώµατι τῆς 
ἐκκλησίας αὐτοῦ. 

” 

Β. Ταῦτα γὰρ πάντα ἔπαθεν δι 

^ ܫ ܗܘ‎ ^ 
ἡμάς [tva σωθῶμεν.] Kat ἀληθῶς 
ε A 5 ^ > ^ 
ἐπαθεν, ὡς καὶ ἀληθῶς ἀνέστησεν 

ܠ 
ἑαυτον οὐχ ὥσπερ ἄπιστοί τινες‏ 
λέγουσιν τὸ δοκεῖν αὐτὸν πεπονθέ-‏ 
vat, [αὐτοὶ τὸ δοκεῖν ὄντες καὶ‏ 
καθῶς φρονοῦσιν καὶ συµβήσεται‏ 
Α 9‏ 
QUTOLS, ουσιν ἀσωμάτοις καὶ δαιµο-‏ 


νικοῖς.] 


104 


SHORTER. 

I. Glorifico Jesum Christum 
Deum, qui vos sapientes fecit. 
Intellexi enim vos perfectos in 
immobili fide; quemadmodum 
clavifixos in cruce Domini [nos- 
tri] Jesu Christi, et carne et spi- 
ritu; et firmatos in charitate in 
sanguine Christi; certificatos in 
Dominum nostrum [Jesum Chri- 
stum, vere existentem de genere 
David secundum carnem, filium 
Dei secundum voluntatem et po- 
tentiam Dei, genitum vere ex 


Virgine, baptizatum a Johanne, Mat. iii. 15. 


ut impleatur omnis justitia ab 
ipso; vere sub Pontio Pilato et 
Herode Tetrarcha clavifixum pro 
nobis in carne; a cujus fructu 
nos, a divine beatissima ipsius 
passione; ut levet signum in se- 
cula, per resurrectionem, in sanc- 
tos et fideles ipsius, et in Judzis 
et in Gentibus, in uno corpore 
Ecclesie ipsius. 


II. Hec enim omnia passus est 
pro nobis, ut salvemur. Et vere 
passus est, ut et vere resuscitavit 
Non, quemadmodum 
infideles quidam dicunt, secundum 


seipsum. 


videri ipsum passum esse, ipsi 
secundum videri existentes: et 
quemadmodum sapiunt, et accidet 
ipsis, existentibus incorporeis et 
deemoniacis. 


THE EPISTLE TO THE SMYRNEANS. 


LONGER. 


I. Glorifico Deum, et Patrem 
Domini nostri Jesu Christi; qui 
per seipsum vos tantum illumina- 
vit. Agnovi enim vos perfectos 
[esse] in fide immobili; tanquam 
clavis affixos cruci Domini Jesu 
Christi, carne et spiritu: et con- 
firmatos in charitate in sanguine 
Christi: et vere ad plenum in- 
structos in Domino nostro Jesu 
Christo, filio Dei, primogenito totius 
nature; Deo Verbo, unigenito Filio; 
qui est ex genere David secundum 
carnem, [et] ex Maria virgine: 
baptizatus a Johanne, ut adimple- 
retur in eo omnis justitia. Qui con- 
versatus sancte sine peccato, sub Pon- 
tio Pilato, et Herode Tetrarcha, 
vere clavis confixus est pro nobis in 
carne. A quo et nos sumus, a divina 
et beataejus passione; ut tollat se- 
cum sibi conjunctos in secula per re- 
surrectionem, ad sanctos et fideles 
suos, sive ad Judeeos sive ad Gen- 
tes, in unum corpus Ecclesiz suz. 

II. Hec enim omnia passus est 
pro nobis. Et vere passus est; 
non putative, sed vere; sicuti et 
resurrexit. Sed non sicut qui- 
dam infidelium, erubescentes plas- 
mationem hominis, et crucem, et ip- 
sam mortem, dicunt; quasi putative 
et non vere suscepit corpus ex vir- 
gine, et putative passus est: im- 
memores illius qui dixit; Verbum 
caro factum est, [et habitavit in nobis.] 
Et [iterum ;] Solvite templum hoc, et 
ego in triduo resuscitabo illud. Et 
[in 8110 loco ;] Cum exaltatus fuero 
a terra, omnia traham ad meipsum. 
Ergo Verbum in carne habitavit. 
Sapientia enim edificavit sibi do- 
mum. Verbum [ergo] templum sui- 
ipsius, ab adversariis resolutum, re- 
suscitavit tertia die. Verbum [utique] 
exaltata carne sua, velut illo 0 
serpente in eremo, omnes attraxit ad 
se ad salutem eternam. 


Col. i. 15. 


Rom. i. 3. 


Matt. iii. 15. 


Joh. i. 14. 


Job. i1. 19. 


Joh. xii. 32. 


Prov. ix. 1. 


Nam. xxi. 9. 


Job. iii. 14. 











THE EPISTLE TO THE SMYRNBANS. 


LONGER. 


Τ. Ἐγὼ δὲ οὐκ ἐν τῷ γεννασθαι 
καὶ σταυροῦσθαι γιώσκω avTOv ἐν σώ- 
ματι Ὑογονέναι µόνον, ἄλλα καὶ μετὰ 
τὴν ἀνάστασιν ἐν σαρκὶ αὐτὸν οἶδα, 
καὶ πιστεύω ὄντα. Καὶ ὅτε πρὸς 
τοὺς περὶ Πέτρον ἦλθεν, ἔφη αὐτοῖς" 
Λάβετε, Ψηλαφήσατέ με, καὶ ܐ‎ ἴδετε, 
ὅτι οὐκ ete δαιµόνιον ἀσώματον' 
πνεύμα γὰρ σάρκα καὶ ὀστέα οὐκ ἔχει, 
καθὼς ἐμὲ θεωρεῖτε ἔχοντα" καὶ τῷ Θω- 
Bg Aéser" Pepe τὸν λάκτυλόν σου ᾧδε 
ܚ‎ Tov τύπον τών ἥλων, καὶ φέρε τὴν 
χεῖρά σου, καὶ βάλε εἰς THY πλευράν ܚ‎ 
kat εὐθὺς € ἐπίστευσαν, ὡς αὐτὸς ety 
0 Χριστός. Ato ܓ‎ Θωμᾶς φησὶν αὐτῷ" 
‘O Κύριός μον, καὶ 0 Θεός µου. Διὰ yap 
τοῦτο καὶ Savárov κατεφρόνησαν᾽ 
μικρὸν γὰρ εἰπεῖν, ὕβρεων καὶ πληγών. 
Ou pay δὲ, ἀλλὰ καὶ μετὰ τὸ ἐπιδεῖξαι 
ἑαυτὸν αὐτοῖς, oTi ἆληθῶς ἀλλ᾽ οὐ τῷ 
δοκεῖν ἐ ἐγήγερται' καὶ i συνέφαγεν. ,ܗ‎ 
τοῖς, καὶ συνέπιεν, ἄχρις ἡμερῶν ὅλων 
τεσσαράκοντα' καὶ οὕτω σὺν τῇ σαρκὶ, 
βλεπόντων αὐτῶν, «ἀνολήφθη πρὸς τὸν 
ἀποστείλαντα αὐτὸν, σὺν αὐτῇ πάλιν 
ἐρχόμενος μετὰ δόξης καὶ δυνάμεως. 
Φασὶ γὰρ τὰ λόγια, Οὗτος ὁ ἼἸησοῦς, ὁ 
ἀναληφθεὶς ad’ ὑμῶν ets τον oupavoy, 
οὕτως ἐλεύσεται, ὃ ὃν τρόπον ἐθεάσασθε 
αὐτὸν πορευόµενον εἰς τὸν / οὐρανόν. E 
δὲ ἄνευ σώματος φασὶν ἔρχεσθαι ἐπὶ 
συντελείᾳ τοῦ αἰῶνος, πώς αὐτὸν καὶ 
ὄψονται οἱ ἐκκεντήσαντες, καὶ ἐπιγνόν- 
Tes κόψονται εφ᾽ ἑαντοῖς: ἀσωματων 
yap οὔτε εἶδος, οὔτε χαρακτήρ ἐστιν, j 


τμημα ζώου μορφὴν ἔχοντος, διὰ τὸ 
ἁπλουν τῆς φύσεως. 


A’. Tavra δὲ παραινῶ ὑμῖν, ἀγα- 
πήτοι, εἰδὼς ὅτι καὶ ὑμεῖς c οὕτως  ἔχε- 
τε. Προφυλάσσω δὲ ὑμᾶς ἀπὸ TOV 
Snpiwv τῶν ἀνθρωπομόρφων, & ἁ οὗ 
μόνον ἀποστρέφεσθαι χρὴ, ἀλλὰ καὶ 
φεύγειν µόνον δὲ προσεύχεσθε ὁ ὑπὲρ 
αὐτῶν, ἐάν πως µετανοήσωσιν. Ei 
yap τῷ δοκεῖν ἐ εν σώματι γέγονεν ó 
Κύριος, καὶ τῷ δοκεῖν ἐσταυρώθη, κἀγὼ 
τῷ δοκεῖν δέ εμαι. Τί δε καὶ ἔμαυ- 


105 


SHORTER. 

Γ΄’ Ἐγὼ yap καὶ μετὰ τὴν ἀνά- 
στασιν ἐν σαρκὶ αὐτὸν olde, καὶ 
πιστεύω ὄντα. Καὶ ὅτε πρὸς τοὺς 
περὶ Πέτρον ἦλθεν, ἔφη αὐτοῖς Aá- 
Bere, ψηλαφήσατέ µε, καὶ ἴδετε, 
ὅτι οὐκ εἰμὶ δαιµόνιον ἀσώματον. 
Καὶ εὐθὺς [avro ἥψαντο, καὶ] ἐπί- 
στευσαν, [ κρατηθέντες τῇ σαρκὶ av- 
τοῦ καὶ TQ πνεύματι.] Ara τοῦτο 
καὶ Θανάτου κατεφρόνησαν, [ηὺρέ- 
θησαν δὲ ὑπὲρ Sávarov.] Mera δὲ 
τὴν ἀνάστασιν συνέφαγεν αὐτοῖς 
καὶ συνέπιεν [i σαρκικὸς, καίπερ 
πνευματικῶς ἠνωμένος τῷ Πατρί.] 


A’. Tatra δὲ παραινῶ ὑμῖν, ἀγα- 
πητοὶ, εἰδὼς ὅτι καὶ ὑμεῖς οὕτως ἔχε- 
τε. Προφυλάσσω δὲ ὑμᾶς ἀπὸ τῶν 
Φηρίων τῶν ἀνθρωπομόρφω»ν, οὕς οὐ 
µόνον δεῖ ὑμᾶς μὴ παραδέχεσθαι, 
ἀλλ, [ei δυνατόν ἐστι,] μηδὲ συναν- 
TQv' µόνον δὲ προσεύχεσθαι ὑπὲρ 
αὐτῶν, ἐάν πως µετανοήσωσιν, [ὅπερ 
δύσκολον. Τούτου δὲ ἔχει ἐξουσίαν 
Ἰησοῦς Χριστὸς, τὸ ἀληθινὸν ἡμῶν 
ἕπν.] El γὰρτὸ δοκεῖν ταῦτα ἐπράχ- 
On ὑπὸ τοῦ Κυρίου ἡμῶν, κφγὼ τῷ 
δοκεῖν δέδεµαι. Τί δὲ καὶ ἑαυτὸν 
ἔκδοτον δέδωκα τῷ Saváro, πρὸς 
πΌρ, πρὸς µάχαιραν, πρὸς Βηρία; 
4771 [ἐγγὺς µαχαίρας, ἐγγὺς Θεοῦ" 
μεταξὺ θηρίων, μεταξὺ Θεοῦ: µόνον 
ἐν τῷ ὀνόματι Ἰησοῦ] Χριστοῦ eic τὸ 
συμπαθεῖν αὐτῷ, πάντα ὑπομένω, 
αὐτοῦ µε ἐνδυναμοῦντος [τοῦ τε- 
λείου ἀνθρώπου γενομένου.] 


τὸν ἔκδοτον δέδωκα τῷ Javáro, πρὸς πρ, πρὸς μάχαιραν, πρὸς Snpia; 
‘AAN ov τῷ δοκαῖν, ἀλλὰ τῷ ὄντι πάντα ὑπομένω διὰ Χριστὸν, εἰς τὸ συµπα- 
Selv αὐτῷ, αὐτοῦ µε ἐνδυναμοῦντος" οὐ γάρ uot τοσοῦτον σθένος. 


100 


SHORTER. 


III. Ego enim et post resurrec- 
tionem in carne ipsum vidi, et 
credo existentem. Et quando ad 
eos qui circa Petrum venit, ait 
ipsis: Apprehendite, palpate me, 
et videte, quoniam non sum de- 
monium incorporeum. Et con- 


‘festim ipsum tetigerunt, et credi- 


derunt, convicti carne ipsius et 
spiritu. Propter hoc et mortem 
contempserunt ; inventi autem 
sunt super mortem. Post resur- 
rectionem autem comedit cum eis 
et bibit, ut carnalis; quamvis spi- 
ritualiter unitus Patri. 

IV. Hzc autem monefacio vo- 
bis, dilecti, sciens quoniam et vos 
sic habetis. Preenunio autem vos 
a bestiis anthropomorphis: quos 
non solum oportet vos non reci- 
pere, sed, si possibile, neque eis ob- 
viare; solum autem orare pro ip- 
sis, si quo modo peniteant, quod 
difficile. Hujus autem habet po- 
testatem Jesus Christus, verum 
nostrum vivere. Si autem secun- 
dum videri hec operata sunt a 
Domino nostro: et ego secundum 
videriligor. Quid autem et meip- 
sum traditum dedi morti, ad ig- 
nem, ad gladium, ad bestias? Sed 
prope gladium, prope Deum: in- 
ter medium bestiarum, inter me- 
dium Dei. Solum in nomine Je- 
su Christi, ad compati ipsi, omnia 
sustinebo: ipso me fortificante, 
qui perfectus homo factus est. 


THE SMYRNEANS. 


i 
THE EPISTLE TO 


LONGER. 


III. Ego autem non solum natum 
eum et crucifixum in corpore factum 
scio; sed etiam post resurrectio- 
nem in carne eum novi, et credo 
esse. Et quando ad eos qui cum 
Petro erant venit, ait illis; Pal- 
pate me, et videte, quia non sum 
dzmonium incorporeum. Spiritus 
enim carnem et ossa non habet, sicut 
me videtis habere. Et Thome dicit: 
Injice digitum tuum in fixuram cla- 
vorum, et affer manum tuam, et mitte 
in latus meum; [et noli esse incredu- 
lus,sed fidelis.] Et statim credide- 
runt, quia ipse erat Christus. Pro- 
pter quod et Thomas ait illi, Deus 
meus, et Dominus meus. Propte- 
rea ergo mortem contempseruut : 
parum dicentes esse, injuriaset plagas, 
[et alia nonnulla propter ipsum susti- 
nere] Nam et postquam ostendit se 
eis, quia vere et non putative resur- 
rexisset: manducavit cum eis et 
bibit per dies quadraginta; et sic, 
videntibus eis, assumptus est cum 
carne ad eum qui miserat illum: in 
qua et iterum venturus est cum glo- 
ria [et] virtute: secundum quod dic- 
tum est [ab Angelis ad Apostolos :] 
Hic Jesus, qui assumptus est a vobis 
in celum, sic veniet, quemadmodum 
vidistis eum ascendentem in colum. 
Si ergo sine corpore dicunt eum ven- 
turum esse in consummatione seculi : 
quomodo visuri sunt eum illi, qui 
compunxerunt in eum; et cogno- 
scentes, plangent inter se? Nam in- 


corporalium neque species, neque figura, sed neque effigies quidem aliqua 
animalis forme haberi [poterit, in qua fixura clavorum vel lancee foramen 
appareat,] propter simplicitatem nature. 


IV. Hec autem moneo vos, charissimi, sciens quia vos sic habetis. 
Precustodio autem vos a bestiis hominum figuras habentibus: quas 
non solum devitare, sed etiam fugere vos oportet. Tantum orate pro 
ilis; ut forte peniteant. Si enim putative in corpore fuit Domi- 
nus, et putative crucifixus est: [ergo] et putative ego vinctus sum. Quare 
autem et meipsum tradidi ad mortem, ad ignem, ad gladium, ad 
bestias? Sed non putative, sed vere omnia sustineo propter Christum, 
ad compatiendum ei; ipso me confortante: quia non est mihi tanta 
virtus. 


xxiv. 339. 


. xx. 27. 


. xx. 28. 


1. 1. 3. 
ܶ x. 41. 


t. i. 1]. 


. xii. 10. 
oc. i. 7. 











THE EPISTLE TO THE SMYRNEANS. 


LONGER. 


"n . “Ov τινες ἁγνοοῦντες οσον” 


TO, καὶ συνηγοροῦσι τῷ ψεύδει ܘܬ‎ 
Aoy 7) τῇ ἀληθείᾳ' οὓς οὐκ ἔπεισαν 


al: προφητεῖαι, oud ὁ ὁ νόµος ܘ‎ Μω- 
,ܘܐܗ‎ GAN οὐδὲ μέ t νῦν τὸ ݀ܗ‎ 
αγγέλιον, ἀλλ᾽ οὐδὲ τὰ ἡμέτερα τῶν 
KOT ἄνδρα. παθήματα. Καὶ γὰρ 
περὶ ἡμῶν' τὸ αὐτὸ φρονοῦσι. Τί γὰρ 
ὠφελεῖ, ef ἐμὲ ἐπαινεῖ τις, τὸν δὲ 
Κύριόν μου βλασφημεῖ, μὴ ὁμολο- 
you αὐτὸν σαρκοφόρον Θεόν; 'O δὲ 
τοῦτο m λέγων, τελείως αὐτὸν 
ἀπήρνηται, ὢν νεκροφόρος. Τὰ δὲ 
ὀνόματα αὐτῶν, ὄντα ἄπιστα, vOv 


οὐκ ἔδοξέ μοι ἐγγράψαι μηδὲ γέ- 


νοιτό με αὐτῶν µνηµονεύειν, μέχρις 
οὗ µετανοήσωσιν. 
s. Μηδεὶς πλανάσθω. ᾿Εὰν μή 


πιστεύσῃ Χριστὸν Ἴησουν ἐν σαρκὶ 
πεπολιτεῦσθαι, καὶ ὁμολογήσῃ τὸν oer 
poy avTov, ܚ‎ τὸ πάθος, καὶ τὸ αἷμα 0 
ܐܧ §ܘ6‎ ὑπὲρ τῆς τοῦ κόσμον σωτηρίας, οὐ 
τῆς ζωῆς αἰωνίου ν τεύξαται, Kav βασιλεὺς 
$, küv ἑερεὺς, κάν ἄρχων, κἂν ἰδιώτης, 
xdy δεσπότης ij ij δούλος, Kav aviip ῆ γυνή. 
Ὅ χωρῶν χωρείτω, ὁ ἀκούων ακού- 
ετω. Τόπος, καὶ ἀξίωμα, καὶ πλοῦτος, 
pndéva φυσιούτω' ἀδοξία, καὶ πενία, 
µηδένα Ταπεινούτω" τὸ ܡ‎ ὅλον 60774, 
πίστις j eis Θεὸν, καὶ ἡ eis Χριστὸν 
ἐλπῖς, ἡ τῶν προσδοκωµένων ἀγαθῶν 
ἀπόλαυσιες, ἀγάπη τὲ περὶ τὸν Θεὸν καὶ 
τὸ ὀμόφυλον ᾿Αγαπήσεις γὰρ Κύριον 
τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας cov, 
καὶ τὸν πλησίον σου ὡς σεαντόν καὶ ܘ‎ 
Κύριος φησὶν, Aury ἐστὶν yj αἰώνιος ζωὴ, 
τὸ γινώσκειν Tov µόνον ἀληθινὸν Θεὸν, 
καὶ ov ἀπέστειλεν Ἰησοῦν Χριστόν' καὶ, 


Ἐντολὴν καινῆν δίδωμι ὑμῖν, ἵνα dqa- 


πᾶτε ἀλλήλους' ἐν ταύταις ταῖς δυσὶν 
ἐντολαῖς, ὅλος o νόμος, καὶ οἱ προφη- 


Καταμάθετε οὖν τοὺς ἑτεροδοξοῦντας, πῶς νομοθετοῦ- 


107 


SHORTER. 


Ε΄. "Όντινες ἀγνοοῦντες ἀρνοῦν- 


ται, [μᾶλλον δὲ ἠρνήθησαν i ὑπ av- 
τοῦ,] ὄντες συνήγοροι τοῦ Savarou 
μᾶλλον J τῆς ἀληθείας" οὕς οὐκ 
ἔπεισαν αἱ προφητεῖαι, c οὐδὲ ὁ νόμος 
Μωσέως, GAN’ οὐδὲ μέχρι νῦν τὸ 
evay έλιον, οὐδὲ τὰ ἡμέτερα τῶν 
Kar ἄνδρα παθήματα. Καὶ yap 
περὶ ἡμῶν τὸ αὐτὸ φρονοῦσιν. Τί 
γάρ [με] ὀφελεῖ τις, εἰ ἐμὲ ἐπαινεῖ, 
τὸν δὲ Κύριόν μου βλασφημεῖ, (2 
ὁμολογῶν αὐτὸν σαρκοφόρον; ` 
δὲ τοῦτο μὴ λέγων, τελείως αὐτὸν 
ἀπήρνηται, ὢν νεκροφόρος. Τὰ δὲ 
ὀνόματα αὐτῶν, ὄντα ἄπιστα, οὐκ 
ἔδοξέ μοι ἐγγράψαι' [ἀλλὰ] μηδὲ 
γένοιτό µοι αὐτῶν μνημονεύειν, μέ- 
ܐ‎ ou µετανοήσωσιν [εἰς τὸ πάθος, 
ὅ ἐστιν ἡμῶν ἀνάστασις.] 


s. Mydeis πλανάσθω. , [Kai τὰ 
ἐπουράνια, καὶ ἡ δόξα τῶν ἀγγέ- 
λων,] καὶ οἱ ἄρχοντες [ὁρατοί τε 
καὶ ἀόρατοι,] ἐὰν μὴ πιστεύσωσιν 
eig τὸ αἷμα Χριστοῦ, [κακείνοις κρί- 
ais ἐστιν] ‘O χωρῶν χωραίτω. 
Τόπος μηδένα φυσιούτω" Τὸ yap 
ὅλον ἐστὶ πίστις καὶ ἀγάπη, [ὧν 
οὐδὲν προκέκριται.] Καταμάθετε 
δὲ τοὺς ἑτεροδοξοῦντας [εἰς την χά- 
ριν Ἰησοῦ] Χριστοῦ [τὴν εἰς ἡμᾶς ελ- 
θοῦσαν,] πῶς ἐναντίοι εἰσὶν [τῇ γνώ- 
uy τοῦ Θεοῦ. Περὶ] ἀγάπης οὐ μέ- 
λει αὐτοῖς, oU περὶ χήρας, οὐ περὶ 
ὀρφανοῦ, οὗ περὶ Ὢλιβομένου, οὐ 
περὶ δεδεµένου AU λελυμένου, oU 
περὶ πεινῶντος 7 διψῶντος. , Ev- 
χαριστίας καὶ προσ η ἀπέ ον- 
ται, διὰ τὸ μὴ ὁμολογείν τὴν 
ριστίαν σάρκα εἶναι τοῦ Σωτήρος 
ἡμῶν Ἰησοῦ Χριστοῦ, την ὑπὲρ τῶν 
ἁμαρτιῶν ἡμῶν παθοῦσαν, ἣν τῇ 
χρηστότητι ὁ Πατὴρ ἤγειρεν.] 


ται κρόµανται, 


ἄγνωστον εἶναι τὸν Πατέρα του Χριστοῦ" πῶς ἄπιστον ἔχθραν per’ ἆλ-‏ :ܗ 
λήλων € ἔχουσω. Ἀγάπης αὐτοῖς οὗ µέλει, τῶν προσδοκωµένων ἀλογοῦσι, Ta‏ 
παρόντα ws ἑστῶτα λοηίζονται, τὰς ἐντολὰς παρορώσι, χῆραν καὶ ὀρφανὸν‏ 
περιορώσι, S Bóuevov διαπτύουσι, δεδεµένον γελώσι.‏ 


108 


SHORTER. 

V. Quem quidam ignorantes, 
abnegant; magis autem abnegati 
sunt ab ipso; existentes concio- 
natores mortis magis, quam veri- 
tatis: quos non persuaserunt Pro- 
phetiz, neque lex Moysi; sed ne- 
que usque nunc Evangelium, ne- 
que nostrae eorum qui secundum 
virum passiones. Etenim de nobis 
idem sapiunt. Quid enim juvat 
me quis, si me laudat; Dominum 
autem meum blasphemat, non 
confitens ipsum carniferum? Qui 
autem hoc non dicit, ipsum per- 
fecte abnegavit, existens mortifer. 
Nomina autem ipsorum, existentia 
infidelia, non visum est mihi in- 
scribere: sed neque fiat mihi ip- 
sorum recordari, usque quo peeni- 
teant in passionem, quse est nostra 
resurrectio. 

VI. Nullus erret. Et super- 
ceelestia, et gloria Angelorum, et 
Principes visibiles et invisibiles, si 
non credant in sanguinem Christi, 


et illis judicium est. Qui capit, Mauxix.12. 


9 f. aliter. 


capiat: qualiter nullus infletur: 
totum enim est fides et charitas: 
quibus nihil prepositum est. Con- 
siderate autem aliter opinantes in 
gratiam Jesu Christi, eam que in 
nos venit; qualiter contrarii sunt 
sententie Dei. De charitate non 
est cura ipsis, non de vidua, non 
de orphano, non de tribulato, non 
de ligato vel soluto, non de esu- 
riente vel sitiente. Ab Eucha- 
ristia et oratione recedunt; pro- 
pter non confiteri Eucharistiam 
carnem esse Salvatoris nostri Jesu 
Christi pro peccatis nostris pas- 
sam, quam benignitate Pater re- 
suscitavit. 


invicem. In his [enim] duobus mandatis tota lex pendet, et 
scite ergo eos qui *taliter docent, quomodo legem ponunt, 


THE EPISTLE TO THE SMYRNEANS. 


LONGER. 

V. Quem [profecto] quidam ig- 
norantes, negaverunt; et consen- 
tiunt magis mendacio quam veri- 
tati. Quos non persuaserunt Pro- 
phetee, neque Lex Moysi ; sed nec 
nunc usque Evangelium, nec nos- 
tree speciales passiones. Nam et 
de nobis hoc ipsum sentiunt. Quid 
enim [me] juvat, si me quis lauda- 
verit, Dominum autem meum 
blasphemaverit; si non eum con- 
fessus fuerit incarnatum [esse] 
Deum? Hoc autem qui non dix- 
erit, perfecte eum negat, sicut 
mortuum bajulans. Nomina vero 
eorum infidelia non est mihi nunc 
visum scribere: sed neque con- 
tingat mihi ut mentionem eorum 
faciam, donec poniteant. 

VI. Nemo seipsum seducat. Si 
enim non crediderit Jesum Chris- 
tum in carne fuisse conversatum ; et 
confessus fuerit crucem ejus, et pas- 
sionem, et sanguinem quem effudit 
pro mundi salute; vitam eternam 
non consequetur; sive rex fuerit 
sive sacerdos, seu princeps seu pri- 
vatus, seu dominus sive servus, seu 
vir sive mulier. Qui capit, capiat: 
[et] qui audit, audiat. Locus [ergo,] 
et dignitas, atque divitie neminem 
inflent : ignobilitas, et paupertas nul- 
lum humiliet: sed cum his omni- 
bus fides sit in Deum et in Chris- 
tum, [et] spes fruitionis futurorum 
bonorum, cum dilectione que est 
circa Deum et cirea proximum. Di- 
liges enim Dominum Deum tuum ex 
toto corde tuo; et proximum tuum 
sicut teipsum. [Sed] et Dominus di- 
cit: Hic est vita eterna, ut cognos- 
cant [te] solum verum Deum, et quem 
misisti Jesum Christum. Et [illud 
Johannis:] Mandatum novum do 
vobis, ut diligatis 
Prophete. Di 


incognitum esse Patrem Christi [predicantes ;] quomodo [etiam] infidelem 
inimicitiam cum invicem habent. Dilectionem [enim] futurorum negligunt, 
presentia [dissimulant, que ventura sunt] tanquam presentia esse putant, [et 
tanquam somniufn et phantasiam existimant:] mandata contemnunt, viduam 
et orphanum despiciunt, tribulatum respuunt, vinctum derident. 


Matt. xix. 
12,& xiii.43. 


Luc. x. 27. 


Joh. xvii. 3. 


Joh. xiii.34. 


Matt. xxii. 
40. 





THE SMYRNEANS. 


LONGER. 
Ζ΄. Tov σταυρὸν ἐπαισχύνονται, τὸ 
ܝ‎ , a ., 
πάθος χλευάζουσι, THY ἀνᾶστασιν κω- 
μφδοῦσιν’ ἔγηονοί εἰσι του ἀρχεκάκου 
πνεύματος, Tov τὸν Ἀδὰμ δια τῆς γν- 
ναικὸς τῆς ἐντολῆς ἐξώσαντος, τοῦ τὸν 
“ABeA δια τοῦ Katy ἀποκτείναντος, τοῦ 
τῷ Ἰὼβ ἐπιστρατεύσαντος, τοῦ κατη- 
γοροῦντος Ἰησοῦ τοῦ υἱοῦ Ἰωσεδὲκ, τοῦ 
ἐξαιτησαμένου σινιασθήναι τῶν ἀποστό- 
λων τὴν πίστιν, τοῦ τὸ Ἰουδαϊκον TAY- 
Gos ἐπεγείραντος τῷ Κυρίῳ, τοῦ καὶ vvv 
ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας' 
ὧν ῥύσεται ἡμᾶς o Κύριος Ἰησοῦς Χρι- 
στὸς, 0 δεηθεὶς μὴ ἐκλείπειν THY πίστιν 
τῶν ἀποστόλων, οὐχ ὡς μὴ αὐταρκῶν 
ܝ ܝ‎ a 3 ae ܝ‎ ^ ^ 
φυλάξαι αὐτην, GAA’ ὡς χαΐρων τῇ Tov 
9 ε ܫ‎ / 7^ 3 9 
Πατρὸς ὑπεροχῃ. Ἡρέπον ouv ἐστιν 
ἀπέχεσθαι τῶν τοιούτων, καὶ µήτε 
8 ^ 
Kar’ ἰδίαν περὶ αὐτῶν λαλεῖν, pyre 
κοινῇ' προσέχειν δὲ νόµῳ, καὶ προφή- 
TOUS, καὶ τοῖς εὖαγγελισαμένοις ὑμῖν 
τὸν σωτήριον λόγον. 
ܠ‎ ΄ ¢ ^ 
Η΄. Tas δὲ δυσωνύµους αἱρέσεις, 
ܠ ܠ ܠ‎ L4 ^ .ܢ‎ 
καὶ τους τα σχίσµατα ποιουντας, Φεὺ- 
a ^ ^ 
vere, ὡς ἆρχην κακῶν. Πάντες τῷ 
ἐπισκόπῳ ἀκολουθεῖτε, ὡς ὁ Χρι- 
ܣ > ܬ‎ ^ , 4 ^ 
στος Ίησους τῷ llarpr και TO 
πρεσβυτερίῳ δὲ, ὡς τοῖς ἀποστό- 
ܠ‎ 
λοις Tous δὲ διακόνους ἐντρέπεσθε, 
^ a ^ 
ὡς Θεοῦ ἐντολην διακονοῦντας. Μη- 
ܠ‎ 
δεῖς χωρὶς ἐπισκόπου Ti πρασσέτω 
^ 3 , ܠ ܕ‎ 9 , 
των ἀνηκόντων εἰς την ἐκκλησιαν. 
Ἐκείνη βεβαία εὐχαριστία ἡγεί- 
€ € XV AQ 5 ? à © 
σθω, ») ὑπο τον ἐπίσκοπον ovca, 1) o 


109 THE EPISTLE TO 


SRORTER. 

Z’. [Οἱ οὖν ἀντιλέγοντες τῇ δω- 

peg τοῦ Θεοῦ συζητοῦντες ἀποθνή- 

7 ܬ‎ 3 ^ 23 
σκουσι. Συνέφερεν δὲ autots ἀγα- 
πᾶν, ἵνα καὶ ἀναστῶσιν.] Πρέπον 
οὖν ἐστὶν ἀπέχεσθαι τῶν τοιούτων, 
καὶ pyre κατ’ ἰδίαν περὶ αὐτῶν λα- 
λεϊῖν, µήτε κοινῇ προσέχειν δὲ τοῖς 
Προφήταις, [ἐξαιρέτως] δὲ τῷ Ev- 
/ , Ὁ AN , € ^ 
αγγελίῳ, [ἐν ᾧ τὸ πάθος ἡμῖν δε- 
δήλωται, καὶ ἡ ἀνάστασις τετε- 
λείωται.] 

H'. Tous δὲ μερισμοὺς φεύγετε, 
ὡς ἀρχὴν κακῶν. Πάντες τῷ ἔπι- 
σκόπῳ ἀκολουθείτε, ὡς Ἰησοὺς Χρι- 

8 A , ܠ‎ F^ 
στὸς τῷ Πατρί καὶ τῷ πρεσβυτε- 
ρίῳ, ὡς τοῖς ἀποστόλοις τοὺς δὲ 
διακόνους ἐντρέπεσθε, ὡς Θεοῦ ἐν- 
τολήν. Μηδεὶς χωρὶς τοῦ ἐπισκό- 
που τὶ πρασσέτω τῶν ἀνηκόντων εἰς 
Ἐκείνη βεβαία 

9 ܐ‎ t / € € XN AQ 5 7 
εὐχαριστία ἡγείσθω, 7 ὑπο τον επί- 


τὴν ἐκκλησίαν. 


5 A ϱ ὃν _ , 
σκοπον οὖσα, ἦ ὦ ἂν αὐτὸς ἐπιτρέ- 
Vy. Ὅπου ἂν φανῇ ὁ ἐπίσκοπος, 

ο‏ 3 ^ 4 ܕܗ 

ἐκεῖ τὸ πλῆθος ἔστω, ὥσπερ ὅπου ἂν 

ܬ ^ ^ ? 

7 Χριστὸς [Inoous, éxet ἡ καθολική 

ἐκκλησία.] Οὐκ ἐξόν ἐστιν χωρὶς 

M , Ld‏ , 9 ܕܗ 

τοῦ επισκόπου οὔτε βαπτίζειν, ούτε 
ܝ‎ A "^ 

ἀγάπην ποιεῖν' GAN $ ἂν ἐκεῖνος 
^ ܪ‎ ^ v^ 37 

δοκιµάσῃ, τοῦτο καὶ τῷ Θεῷ εὐάρε- 

9 ܬ 
στον, ty ἀσφαλες 9 καὶ βέβαιον‏ 
πᾶν ὃ πράσσεται.‏ 


Ἆ > A ܗ / ܕ‎ ^ ^ 

ἂν αὐτὸς ἐπιτρέψῃ. Ὅπου ἂν φανῇ ὁ ἐπίσκοπος, ἐκεῖ τὸ πλῆθος ἔστω, 
o o e ܕ‎ ^ e 3 ܪ‎ ε 3 

ὥσπερ οπου ὁ Χριστος, vaca s οὐράνιος στρατιὰ παρέστηκεν, ὡς ἀρχιστρα- 


Οὐκ ἐξόν 


Taye τῆς δυνάµεως Κυρίου, καὶ διανομεῖ πάσης νοητῆς φύσεως. 


΄ ܒܨ , ^ ܪ 0 

εστι χωρις τοῦ ἐπισκόπου οὔτε βαπτίζειν, οὔτε προσφέρειν, οὔτε θυσίαν 

προσκοµίζειν, οὔτε δοχὴν ἐπιτελεῖν' ἀλλ ὃ ἂν ἐκείνῳ δοκῇ κατ εὐαρέστησιν 
^ 9 9 ܙ‎ 3 4 ρ a à A 4 : 

Θεου, tva ἄσφαλες 1 και βέβαιον πᾶν 0 ἂν πράσσητε. 





110 


SHORTER. 

VIL Contradicentes ergo huic 
dono Dei, perscrutantes moriun- 
tur. Conferens autem esset ipsis 
diligere, ut resurgant. Decens 
est recedere a talibus, et neque 
seorsum de ipsis loqui, neque com- 
muniter: attendere autem Pro- 
phetis precipue vero Evangelio, 
in quo passio nobis ostensa est, et 
resurrectio perfecta est. 


VIII. Partitiones autem fugite, 
ut principium malorum. Omnes 
Episcopum sequimini, ut Jesus 
Christus Patrem; et Presbyte- 
rium, ut Apostolos : Diaconos au- 
tem revereamini, ut Dei man- 
datum. — Nullus sine Episcopo 
aliquid operetur eorum quie con- 
veniunt in Ecclesiam. Illa firma 
gratiarum actio reputetur, que 
sub ipso est, vel quam utique 
ipse concesserit. Ubi utique ap- 
paret Episcopus, illic multitudo 
sit: quemadmodum utique ubi 
est Christus Jesus, illic Catholica 
Ecclesia. Non licitum est sine 
Episcopo neque baptizare, neque 
Agapen facere: sed quod utique 
ille probaverit, hoc est et Deo 
beneplacitum ; ut stabile sit et 
firmum omne quod agitur. 


THE SMYRNEANS. 


m PEE νο Pile d 


THE EPISTLE TO 


LONGER. 


VII. Crucem erubescunt, passio- 
nem deludunt, resurrectionem frus- 
trant. [Hujusmodi omnes,] nepotes 
sunt illius inveterati malorum spiri- 
tus: qui[et] Adam per mulierem man- 
datum transgredi persuasit: qui [et] 
Abel per Cain occidit: qui [et] Job de- 


Lach. iii. 1. cipere conatus est: qui [et] Jesu filio 


Josedech resistere tentavit: qui [et] 
Apostolorum fidem subvertere vo- 
luit, [et] Judeorum multitudinem ad- 


Epb.ii. 2. versus Dominum suscitavit: qui et 


nunc operatur in filiis diffidentie: a 
quibus eruat nos Dominus Jesus 
Christus; qui [Patrem] deprecatus 


Luc.xxii32. est, ut non deficeret fides Apostolo- 


rum : non quod non sufficeret custo- 
dire eam; sed tanquam gaudens de 
Patris eminentia, [ipsum pro eis depre- 
catus est.] Dignum est ergo a ta- 
libus abstinere; et neque proprium 
cum his, neque commune habere 
colloquium ; sed intendere Legi et 
Prophetis, et evangelizantibus 
vobis salutare verbum. 

VIII. Nefandas vero hereses et 
schismata facientes fugite; sicut 
principatum malorum. . Omnes 
Episcopum sequimini, sicut Jesus 
Christus Patrem; Presbyteros, sic- 
ut Apostolos: Diaconos autem 
veneramini, sicut mandato Dei 
ministrantes. Nemo preter Epis- 
copum aliquid agat eorum, que ad 
Ecclesiam pertinent. Firma Eu- 


charistia reputetur, quee ab Episcopo concessa fuerit. Ubi Episcopus 
presens fuerit, illuc et plebs congregetur: sicuti [et] ubi Christus [est, ] 
omnis militia ccelestis adest tanquam principi militie virtutis Domini, et [ipse 
est] dispensator totius intelligibilis nature. [Propterea] non licet sine 
Episcopo neque offerre, neque sacrificium immolare, neque Missas cele- 
brare: sed si ei visum fuerit, secundum beneplacitum Dei; tunc de- 


mum tutum et firmum erit. 








THE EPISTLE TO THE SMYRNEANS. 


LONGER. 

e. Εὔλογόν ἐ ἐστι λοιπὸν ἀνανη- 
ψαι ἡ ἡμᾶς, ὡς ἔτι καιρὸν ἔχομεν eic 
Θεὸν μετανοεῖν' ἐν γὰρ τῷ ᾧδῃ οὐκ 
ἔστιν 0 ἐξομολογούμενος" "1800 γὰρ ay 
θρωπος, καὶ το ἔργον αὐτου πρὸ Tpo- 
σώπου αὐτοῦ. Τίμα, grow, we τὸν 
ܚܝ‎ καὶ βασιλέα" ἐγὼ δὲ papi, Τίμα 
μεν τὸν Θεὸν, 6 ὡς αἴτιον τῶν ὅλων καὶ Ki- 
prov" ἐπίσκοπον δὲ, à ὡς ἂρ tepéa, @cov 
εἰκόνα φοροῦντα, κ κατὰ μεν τὸ ἄρχει», 
Θεοῦ, κατα δὲ τὸ ἑερατεύειν, Χριστοῦ" 
καὶ μετὰ τοῦτον, τιμᾷν xp? καὶ βασι- 
λέα. Οὔτε γὰρ Θεοῦ τις κρείΐττων, 5 
παραπλήσιος ἐν πᾶσι τοῖς οὖσιν οὔτε 
δὲ e ἓν ἐκκλησίᾳ ἐπισκόπου τί t μεῖζον ἑ ἕερω- 
μένου Θεῷ ὑπὲρ τῆς τοῦ κόσμου παντὸς 
σωτηρίας" οὔτε βασιλέως τὶς παραπλή- 
σιος ἐν ἄρχουσιν, εἰρήνην καὶ εὐνομίαν 
τοῖς ἀρχομένοις πρυτανεύοντος. Ὁ τι- 
μῶν ἐπίσκοπον, ὑπὸ Θεοῦ τιµηθή- 
ܐܘܗܐ‎ ὥσπερ οὖν ὁ ἀτιμάζων avrov, 
ὑπὸ Θεοῦ κολασθήσεται. Ei γὰρ o βα- 
σιλεῦσιν ἐπεγειρόμενος, κολάσεως ἄξιος 
δικαίως γενήσεται, ὥς qe παραλύων T9V 
Kowny εὐνομίαν' πόσφ κεῖτε χδίρονος 
ἀξιωθήσεται τιμωρίας, ὁ ἄνευ ἐπισκό- 
που τὶ ποιεῖν προαιρούµενος, καὶ τῆν 
ὀμόνοιαν διασπῶν, καὶ τὴν εὐταξίαν 
συγχέων! ἑερωσύνη γάρ ἐστι, τὸ πάν- 
ܓ‎ ἀγαθῶν ἐν ἀνθρώποις ἀναβεβηκός' 
ἧς 0 καταμανεῖς, οὐκ ἄνθρωπον ἀτιμάζει, 
ἀλλὰ Θεὸν, καὶ Χριστὸν Ἰησοῦν, τον 
πρωτότοκον,. καὶ µόνον τῇ lj φύσει του V Πα- 
τρὸς ἀρχιερέα. Πάντα οὖν ὑμῖν per” 
εὐταξίας ἐπιτελείσθω ἐν Χριστῷ. 0: 
λαϊκοὶ τοῖς διακόνοις ὑποτασσέσθω- 
cay οἱ διάκονοι, τοῖς πρεσβυτέροις: 
οἱ πρεσβύτεροι, τῷ ἐπισκόπφ' o ἐπί- 
σκοπος, τῷ Χριστῷ, à ως αὐτὸς τῷ Πατρί. 
Ἀπόντα με 


111 


SHORTER. 

@’. Εὔλογόν ἔστιν λοιπὸν ἀνανη- 
ܘܙ‎ [καὶ,] ὡς ἔτι καιρὸν ἔχομεν, elc 
Θεὸν μετανοεῖν. [Καλῶς ἔχει] Θε- 
ὃν καὶ ἐπίσκοπον [εἰδέναι.] 'O τιμῶν 
ἐπίσκοπον,ὑπὸ Θεοῦ τετίµηται’ ὁ λά- 
Opa. ἐπισκόπου Ti πράσσων, [τῷ δια- 
βόλῳ λατρεύει] Πάντα οὖν ὑμῖν 
év χάριτι περισσευέτω, [ἄξιοι γὰρ 
écré] Kata [πάντα] µε ἀνεπαύ- 
care, καὶ ὑμᾶς Ἰησοῦς Χριστός. 
᾽Απόντα µε καὶ παρόντα ἠγαπήσατε 
ἀμείβῃ ὑμῖν Θεὺς, δ ὃν [πάντα ὑπο- 
µένοντες αὐτοῦ τεύξεσθε.] 

I’, Φίλωνα, καὶ Ῥέων 4» 
πουν, of ἐπηκολούθησάν por εἰς 
λόγον Θεοῦ, καλῶς ἐποιήσατε ὑπο- 


δεξάµενοι ὡς διακόνους Χριστοῦ 


[Θεοῦ ] οἱ καὶ εὐχαριστοῦσιντῷΚν- 
ρίῳ ὑπὲρ ὑμῶν, ὅτι αὐτοὺς ἀνεπαύ- 
Οὐδὲν 
ὑμῖν ov ur) ἀπολεῖται. Αντίψυχον 
ὑμῶν τὸ πνεῦμά µου, καὶ τὰ δεσμά 
µου, ἃ οὐχ ὑπερηφανήσατε, οὐδὲ 
ἐπαισχύνθητε' οὐδὲ ὑμᾶς ἔπαισχυν- 
θήσεται ἡ τελεία πίστις, Ἰησοῦς 
Χριστός. 


σατε κατὰ πάντα τρόπον. 


Καθό He ἀνεπαύσατε, ἀδελφοὶ, καὶ ὑμᾶς Ἰησοῦς ὁ ὁ Χριστὸς. 


καὶ παρόντα ἠγαπήσατε' ἀμείψεται ὑμας ὁ Θεὸς, àv 8 ὃν ταῦτα cis τὸν 


5 cuu ἱκανὸς, ἀλλα τὸ τῆς προθυµίας 
ροφήτου, p. μισθὸν προφήτου λήψε- 


Ei yap kai 
ܘ‎ τιμῶν yap προφήτην . εἰς Όνομα πι 


δέσµιον͵ αὐτοῦ 9 ἐνεδείξασθε. 
ὑμών µέηα' 


ὅτι καὶ 9 τιμών δέσµιον᾿ 1ησου Χριστου, μαρτύρων λήψεται μισθόν.‏ $ ܘ ܚ 
I’. Φίλωνα, καὶ Γαΐον, καὶ Ἀγαθόποδα, οἳ ἐπηκολούθησάν µοι εἰς λόγον‏ 

Θεοῦ, διάκονοι Χριστοῦ ὄντες, καλῶς' ἐποιήσατε ὑποδεξάμενοι ὡς διακό- 

νους Χριστοῦ" οἳ καὶ «σφόδρα εὐχαριστοῦσι τῷ Κυρίφ ὑπὲρ ὑμῶν, ὅτι ܝܗ‎ 


Οὐδὲν ὑμῖν παραλοηισθήσεται à ὧν 


τοὺς ἀνεπαύσατε κατὰ πάντα τρόπον. 


eis αὐτοὺς ἐποιήσατε' Sen ὑμῖν. ὁ Κύριος εὑρεῖν ἔλεος Tapa Κυρίου εν ἐκείνῃ τῇ 


οὐχ ύπε- 


€ ܝܗܕ«‎ διὸ οὐδὲ ὑμᾶς ἐπαισχυνθήσεται ἡ τελεία 


` ὑμῶν τὸ πνεῦμά μου, καὶ τὰ δεσµά μου, a 


ἡμέρᾳ. 
ρηφανήσατε, οὐ 
ἐλπὶς, Ἰησοῦς o Χριστός. 





112 


SHORTER. 
ΙΧ. Rationabile est de czetero 


evigilare, et cum adhue tempus 
habemus, in Deum penitere. 
Bene habet et Deum et Episco- 
pum cognoscere. Honorans Epi- 
scopum, a Deo honoratus est: qui 
occultans ab Episcopo aliquid ope- 
ratur, Diabolo prestat obsequium. 
Omnia igitur vobis in gratia su- 
perabundent: digni enim estis. 
Secundum [enim] omnia me quies- 
cere fecistis: et vos Jesus Christus. 
Absentem me et przesentem dilex- 
istis: retribuat vobis Deus; pro- 
pter quem omnia sustinentes, ip- 
sum adipiscemini. 

X. Philonem et Reum [et] Aga- 
thopum, qui secuti sunt me in 
verbum Dei, bene fecistis susci- 
pientes ut ministros Dei Christi : 
qui et gratias agunt Domino pro 
vobis; quoniam ipsos quiescere 
fecistis secundum omnem modum. 
Nihil vobis utique deperibit. Con- 
formis anime vestre spiritus me- 
us, et vincula mea, que non de- 
spexistis, neque erubuistis: neque 
vos erubescet perfecta fides, Jesus 
Christus. 


THE EPISTLE TO THE SMYRNEANS. 


LONGER. 

IX. [Ergo omnia quecunque agi- 
tis et facitis jam mutabilia sunt: ut 
corrigamus nos] in Deo, cum tem- 
pus habemus penitendi. Quod 
enim incertum est, non habet con- 
fessionem. Ecce enim homo, [in- 
quit,] et opera ejus coram eo. [Sicut 
Scriptum est:] Honora, inquit, fili 
Deum et Regem. . Ego autem dico, 
Honorate quidem Deum, ut auctorem 
omnium et Dominum ; Episcopum 
autem tanquam principem sacerdo- 
tum, imaginem Dei ferentem: princi- 
patum quidem secundum Deum; sa- 
cerdotium vero secundum Christum. 
Et post hunc honorare oportet etiam 
Regem. Nemo enim potior est Deo, 
neque similis ei: neque Episcopo in 
Ecclesia honorabilior, sacerdotium 
Deo gerenti pro mundi salute. Ne- 
que regi quis similis est in exercitu, 
pacem et benevolentiam omnibus 
principibus cogitanti. Qui enim ho- 
noraverit Episcopum, a Deo ho- 
norabitur: et qui dehonoraverit eum, 
& Deo damnabitur. Si enim quis 
contra Regem insurgens damnatione 
dignus est: quomodo ille evadere 
ultionem poterit, qui preter Episco- 
pum aliquid egerit? Sacerdotium 
enim summa est omnium bonorum 
que in hominibus constant: quod si 
quis dehonoraverit, Deum dehonorat, 
et [Dominum] Jesum Christum pri- 
mogenitum [totius creature, ]et solum 


natura principem sacerdotum Dei. Omnia bene vobis ordinate, que mandata 
sunt in Christo. Laici Diaconis subditi sint; Diaconi Presbytero: Presbyteri 
Episcopo; Episcopus Christo, sicut ipse Patri. Secundum quod vos me 
refecistis, fratres; et vos [Dominus] Jesus Christus. Absentem me 
et presentem dilexistis: retribuet vobis Deus, propter quem tanta in 
vincto ejus ostendistis. Et si quidem non sum sufficiens : sed tamen devotio 
vestra grandis est. Si quis enim honoraverit Prophetam in nomine Pro- 
phete ; mercedem Prophete accipiet. Manifeste et qui honorat vinctum 
Christi Jesu; mercedem martyrum accipiet. 

X. Philonem, et Gaium, et Agathopum, qui me sequuntur in verbo 
Dei, qui sunt ministri Christi; bene fecistis suscipere eos sicut ministros 
Dei: qui et maximas gratias agunt Domino pro vobis; quia refecistis 
eos omnibus modis. Nihil vobis reputabitur ad peccatum, de his que 
eis impendistis. Det vobis Dominus invenire misericordiam apud Domi- 
num in ila die. Pro animabus vestris spiritus meus et vincula 
mea sint: qui non sprevistis, et non erubuistis. [Hec est] perfecta 
spes in Christo Jesu. 


Q 


Esai. 1xii.11. 


Prov. xxiv. 
21. 


Coloss. i. 15. 


Matt. x. 41. 


* Tim. i. 18. 








113 THE EPISTLE TO THE SMYRNEANS. 


LONGER. 


IA. Ai προσευχαὶ ὑμῶν ἤγγισαν 
εἰς τὴν Ἀντισχέων ἐκκλησίαν, καὶ 
εἰρηνεύεται’ ὅθεν δεδεµένος, πάντας 
ἀσπάζομαι, οὐκ ὢν ἄξιος ἐκεῖθεν 
ἔσχατος αὐτῶν Qv: κατὰ δὲ ܚܝ‎ 
µα τοῦ Θεοῦ κατηξιώθην, οὐκ ἐκ συν- 
ειδήσεως Enns, GAN’ ἐκ χάριτος 
Θεοῦ" ἣν εὔχομαι τελείαν μοι δο- 
θῆναι, fi ίνα ἐν ταῖς προσευχαῖς ὑμῶν 
Θεοῦ ἐπιτύχω. "Ores οὖν ὑμῶν τὸ 
ἔργον τέλειον Ὑένηται ἐπὶ τῆς γῆς 
καὶ ἐν τῷ οὐρανῷ, πρέπει eis Θεοῦ 
τιμῆν, χειροτονῆσαι τὴν ἐκκλησίαν 
ὑμῶν θεοπρεσβύτην, eis 70, Ὑενό- 
μενον ἐν Συρίᾳ, συγχαρῆναι αὐτοῖς, 
ὅτι εἰρηνεύουσι, καὶ ἀπέλαβον τὸ 
ἴδιον μέγεθος, καὶ ἀπεκατεστάθη 
αὐτοῖς τὸ ἴδιον σωμάτιον. “0 ἐφάνη 
μοι ἄξιον, τοῦτο ἐστὶ», ὥστε πέμψαι 
τινὰ τῶν ὑμετέρων per ἐπιστολῆς, 
ܢ ܔ ܬ , ܗ‎ 0 ^ 
tva συνδοξάσῃ τήν κατὰ Geov αὗτοῖς 
Ὑενομένην εὐδίαν, καὶ ὅτι λιμένος 
εὐόρμου τετύχηκα, Χριστοῦ, δια τῶν 
προσευχῶν ὑμῶν. Τέλειοι ὄντες, 
τέλεια. καὶ sppovetrer Φέλουσι γὰρ 
ὑμῖν εὖ πράττειν, καὶ ὁ Θεὸς ἔτοι- 
pos ἐστιν eic τὸ παρασχεϊν. 

- IB. Ἀσπάζεται ὑμᾶς ἡ ἀγάπη 
τῶν ἀδελφῶν ὁ ὑμῶν τῶν ἐν Τρωάδι’ 
ὅθεν καὶ γράφω ὑμῖν διὰ Βούργον, 
ὃν ἀπεστείλατε per ἐμοῦ, ἅμα Ἔφε- 
σίοις, τοῖς ἀδελφοίς ὁ ὑμῶν ὃς κατὰ 
πάντα με ἀνέπαυσε. Καὶ ὄφελον 
πάντες αὐτὸν ἐμιμοῦντο, ὄντα ἐξεμ- 
πλάριον. Θεοῦ διακονίας. Ἀμείψε- 
ται αὐτὸν 7 χάρις του Κυρίου κατὰ 
πάντα. Ἀσπάζομαι τὸν ἀξιόθεον 
ἐπίσκοπον ὑμῶν Πολύκαρπον, καὶ τὸ 
9εοπρεπὲς πρεσβυτέριον, καὶ τοὺς 
χριστοφόρους διακόνους τοὺς συνδού- 
Aous µου, καὶ τοὺς κατὰ ἄνδρα καὶ 
Koi) πάντας, ἐν ὀνόματι Χριστοῦ 
Ἰησοῦ καὶ τῆς σαρκὸς αὐτοῦ, καὶ 
τῷ αἵματι, πάθει τε καὶ ἀναστάσει, 
σαρκικῇ. τε καὶ πνευματικῇ, ἑνότητι 
Θεοῦ καὶ ὑμῶν. Χάρις ὑμῖν, έλεος, 


εἰρήνη, ὑπομονὴ, διὰ παντὸς ἐν 
Χριστῷ. 


SHORTER. 

IA’. 'H xpocevyy ὑμῶν ἀπῆλθεν 
ἐπὶ τὴν ἐκκλησίαν Thy ἐν Αντιοχείᾳ 
[τῆς Συρίας] ὅθεν δεδεµένος [Seo- 
πρεπεστάτοις δεσμοῖς], πάντας ¢ - 
πάζοµαι, οὐκ dv ἄξιος ἐκεῖθεν [εἷ- 
vau,] ἔσχατος αὐτῶν Qv: κατὰ 9έλη- 
pa δὲ κατηξιώθην, οὐκ ἐκ συνειδότος, 
GAN’ ἐκ χάριτος Θεοῦ, ἣν εὔχομαι 
τελείαν μοι δοθήναι, ἵνα ἐν τῇ προσ- 
ευχή ὑμῶν Θεοῦ ἐπιτύχω. Ἵνα 
οὖν τέλειον ὑμῶν Ὑένηται τὸ ἔργον, 
[καὶ] ἐπὶ γῆς καὶ ἐν οὐρανῷ, πρέπει 
cig τιμὴν Θεοῦ χειροτονῆσαι τὴν 
ἐκκλησίαν ὑμῶν Θεοπρεσβύτην εἰς 
τὸ 'γενόµενον ἕως Συρίας συγχαρῇ- 
ναι αὐτοῖς, ὅτι εἰρηνεύουσιν, καὶ ἀπέ- 
λαββον τὸ ἴδιον μέγεθος, καὶ ἀπεκατ- 
εστάθη αὐτοῖς τὸ ἴδιον σωματεῖον. 
Εφάνη ܝܚ‎ οὖν GE tov [πρᾶγμα], πέμ- 

αι τινὰ τῶν ὑμετέρων per. ἔπιστο- 
λῆς, ἵνα συνδοξάσῃ τὴν κατὰ Θεὸν 
αὐτοῖς γενοµένην εὐδίαν, καὶ ὅτι λι- 
µένος [ἤδη] ἐτύγχανεν τῇ προσευχῆ 
ὑμῶν. Τέλειοι ὄντες, τέλεια καὶ $po- 
veire' θέλουσιν γὰρ ὑμῖν εὐπράσ- 
σειν Θεὸς ἔτοιμος εἰς τὸ ᾿παρασχεϊν. 

IB’. ᾿Ασπάζεται ὑμᾶς ἡ ἀγάπη 
τῶν ἀδελφῶν τῶν ἐν Τρωάδι, ὅθεν 
καὶ γράφω ὑμῖν διὰ Βύῤῥου, ὃν ἀπε- 
στείλατε μετ’ ἐμοῦ, ἅμα Ἐφεσίοις, 
τοῖς ἀδελφοίς ܝܐ‎ ὑμῶν ὃς κατὰ πάν- 
τα µε ἀνέπαυσεν. Καὶ ὄφελον πάν- 
τες αὐτὸν ᾿ἐμιμοῦντο, ὄντα ἐξεμπλά- 
ριον Θεοῦ διακονίας. ᾿᾽Αμείψεται 
αὐτὸν ἡ χάρις κατὰ πάντα. ᾿Ασπά- 
ζομαι τὸν ἀξιόθεον ἐπίσκοπον, καὶ 
Ὀεοπρεπέστατον πρεσβυτέριον, τοὺς 
συνδούλους µου διακόνους, καὶ τοὺς 
κατ ἄνδρα καὶ κοινῇ πάντας, ἐν ὀνό- 
ματι Ἰησοῦ Χριστοῦ, καὶ τῇ σαρκὶ 
αὐτοῦ καὶ τῷ αἵματι, πάθει τε καὶ 
ἀναστάσει, σαρκικῇ τε καὶ πνευμα- 
τικῇ, [ἐν ὀνόματι, ἐν] ἑνότητι Θεοῦ 
καὶ ὑμῶν. Ἆάρις ὑμῖν, ἔλεος, εἷ- 
ρήνη, ὑπομονὴ διὰ παντός. 





THE SMYRNEANS. 114 


SHORTER. 

XI. Oratio vestra pervenit ad 
Ecclesiam quse est in Antiochia 
Syrie; unde ligatus Deo decen- 
tissimis vinculis omnes saluto,non 
existens dignus inde esse, extre- 
‘mus ipsorum existens: secundum 
voluntatem autem [Dei] dignus 
factus sum, non ex conscientia, sed 
ex gratia Dei; quam oro perfec- 
tam mihi dari, ut in oratione ves- 
tra Deo potiar. Ut igitur perfec- 
tum vestri fiat opus, et in terra et 
in colo; decet, ad honorem Dei, 
ordinare Ecclesiam vestram Deo 
venerabilem, in factum usque Sy- 
riam congaudere ipsis, quoniam 
pacem habent, et acceperunt 
propriam magnitudinem, et re- 
stitutum est ipsis proprium cor- 
puseulum. Visum est mihi igi- 
tur Deo digna res, mittere ali- 
quem vestrorum cum epistola: 
ut conglorificent eam, que se- 
cundum Deum, ipsis factam tran- 
quillitatem; et quoniam portu 
jam potita est, oratione vestra. 
Perfecti existentes, perfecta et 
sapite. Volentibus enim vobis 
bene facere, Deus paratus est ad 
tribuere. 

XII. Salutat vos charitas fra- 
trum, qui in Troade: unde et scribo 
vobis, per Burrum, quem misistis 
mecum simul Ephesiis, fratribus 
vestris: qui secundum omnia me 
quiescere fecit Et utinam om- 
nes ipsum imitentur, existentem 
exemplarium Dei ministerii. Re- 
muneret ipsum gratia secundum 
omnia. Saluto Deo dignum Epis- 
copum, et Deo decens Presbyte- 
rium, et conservos meos Diaco- 
nos; et singillatim et commu- 
niter omnes, in nomine Jesu 
Christi, et carne ipsius, et san- 
guine, et passione, et resurrec- 
tione, carnali et spirituali, in 
unitate Dei et vestri. Gratia 
vobis, [et] misericordia, [et] pax, 
[et] sustinentia semper. 


THE EPISTLE TO 


LONGER. 

XI. Orationes vestrz appropin- 
quarunt ad Antfochenam Eccle- 
siam : [cui] et pacificiestis. Unde 
[et] vinctus omnes saluto. Unde 
[et] non sum dignus esse ultimus 
eorum: sed secundum Dei vo- 
luntatem dignus effectus sum ; 
non ex mea providentia, sed ex 
gratia Dei. Quam opto perfec- 
tam mihi tribui; ut per vestras 
orationes Deum merear adipisci : 
ut opus meum perfectum sit in 
ccelo et in terra. Decet ergo [vos] 
in honorem Dei curam gerere Deo 
digne Ecclesise quie est in Syria: 
et congratulari eis quia pacifici 
sunt, et perceperunt suam magni- 
ficentiam, et restituta est eis [in] 
corpore eorum. [Sed] mibi visum 
est mittere aliquem vestrum [illuc] 
cum Epistola: ut glorificent tran- 
quillitatem que eis secundum De- 
um contigit [et quietem.] Ego vero 
merui portum tutissimum [in]Chris- 
to, orationibus vestris. Cum sitis 
perfecti; perfecta [cogitate,] sapite, 
[sentite.] Volentibus enim vobis 
bene agere, etiam Deus paratus 
est vobis prestare. 

XIL Salutat vos dilectio fra- 
trum vestrorum qui est in Troja: 
unde et scribo vobis, per Burgum, 
quem misistis mecum una cum 
Ephesiis, fratribus vestris: qui me 
refecit in omnibus. Et debue- 
rant [quidem] omnes eum imitari : 
[quia] exemplum est ministerii 
Dei. Retribuetur ei gratia Domini 
in omnibus. Saluto Deo dignum 
Episcopum vestrum Polycarpum, et 
Deo decentissimumPresbyterium, 
et Christiferos Diaconos conservos 
meos: et specialiter et generali- 
ter omnes in nomine Jesu Christi, 
et in carne ejus, et in sanguine 
ipsius, et in passione et in resur- 
rectione carnali et spirituali, in 
unitate Dei, et vestra. Gratia 
vobis [et] misericordia, pax [et] 
patientia in omnibus, in Christo. 








THE EPISTLE TO THE SMYRNEANS. 


LONGER. 

ΙΓ΄. ᾽Ασπάζομαι τοὺς οἴκους τῶν 
ἀδελφῶν µου, σὺν γυναιξὶ καὶ τέκ- 
νοις, καὶ ἀειπαρθένους καὶ τὰς YI 
pac. ᾿"Εβῤῥωσθέ por ἐν δυνάµει 
Πνεύματος. Ἀσπάζεται ὑμᾶς ®) 
λων ܘ‎ συνδιάκονος ὁ v σὺν ἐμοί. 
Ασπάζομαι τὸν οἶκον Γαυΐας, ἣν 
εὔχομαι ἠδρᾶσθαι πίστει καὶ ἀγάπη 
σαρκικῇ τε καὶ πνευματική. Ἄσπά- 
ζομαι Ἄλκην, τὸ ποθητόν μοι ὄνομα, 
καὶ Δάφνον τὸν ἀσύγκριτον, καὶ 
Evrexvov, kai πάντας Kat’ ὄνομα. 

` ܗܘܐ‎ € € ἐν χάριτι Θεοῦ καὶ Κυρίον 
ἡμῶν Ἰησοῦ Χριστοῦ, πεπληρωμένοι 
Πνεύματος Αγίου, καὶ σοφίας θείας καὶ 
Lepas. 


"EppwoGé por ¢ 


115 


SHORTER. 

IT". Ἀσπάζομαι τοὺς οἴκους τῶν 
ἀδελφῶν µου σὺν γυναιξὶ καὶ τέκ- 
νοις, καὶ τὰς παρθένους, τὰς [λεγο- 
µένας] χήρας. 
δυνάµει Πνεύματος. ᾿ΝΑσπάζεται 
Ἀσπά- 
ζομαι τὸν οἶκον Taovias, ἣν εὔχο- 
µαι ἑδρᾶσθαι πίστει καὶ ἀγάπῃ 


e ^ P 4 9 4 < 
upas Φιλων, συν € ܐ‎ ων. 


^ ܠ‎ ^ 3 , 
σαρκικῇ Te και πνευματικῇ. Aona- 
ζομαι Ἄλκην, τὸ ποθητόν µου ὄνομα, 

8 , i ܬ , ܟ ܠ‎ 
καὶ Δάφνον τον ἀσύγκριτον, και 

» * 2 ܝ ܝܨ 
Ευτεκνον, Kat πάντας κατ ονομα.‏ 
"Εῤῥωσθε ¢ χάριτι Θεοῦ.‏ 





110 


SHORTER. 

XIII. Saluto domos fratrum 
meorum, cum uxoribus et filiis; 
et virgines vocatas viduas. Va- 
lete mihi in virtute Patris. Salu- 
tat vos Philon, mecum existens. 
Saluto domum Thavise ; quam oro 
firmari fide et charitate carnali 
Saluto Alken, desi- 
deratum mihi nomen, et Daph- 


et spirituali. 


num incomparabilem, et Eutec- 
num, et omnes secundum nomen. 
Valete in gratia Dei. 


THE EPISTLE TO THE SMYRNEANS. 


LONGER. 


XIIL Saluto domos fratrum 
meorum, cum uxoribus et filiis; 
[sed] et virgines et viduas. Inco- 
lumes estote in virtute Dei Patris. 
Salutat vos Philon condiaconus, qui 
est mecum. Saluto domum Ga- 
vie; quam opto firmari in fide 
et dilectione carnali et spirituali. 
Saluto Alcen, desiderabile mihi 
nomen, et Daphnum incompara- 
bilem et bonum filium, et omnes 
nominatim. Incolumes estote in 
gratia Dei et Domini nostri Jesu 
Christi; repleti Spiritu Sancto, et sa- 
pientia sancta atque divina. [Amen.] 


| OTHER 
IGNATIAN EPISTLES, 


NOT MENTIONED BY EUSEBIUS. 








* | Zarbum. 


Nam. ܥܫ‎ 
16.11. 


THE EPISTLE OF MARIA CASSOBOLITA 


IGNATIUS. 


MARLE 


PROSELYT/E CHASSAOBOLORUM 


AD IGNATIUM 


EPISCOPUM ANTIOCHIAE EPISTOLA. 


Maris, Proselyta Jesu Christi, 
Ignatio Theophoro, beatissimo, 
Episcopo Ecclesie Apostolieze 
ejus que secundum Antiochiam; 
in Deo Patre et Jesu dilecto, 
gaudere et valere. 


I. Semper tibi oramus, secun- 
dum illud quod in ipso, gaudium et 
sanitatem. Quia miraculis et apud 
nos Christus cognitus est Filius 
esse Dei viventis, et in posterio- 
ribus temporibus inhumanatum 
esse per Virginem Mariam ex se- 
mine David et Abraham ; secun- 
dum eas que de ipso ab ipso pre- 
dicte. sunt voces a Prophetarum 
choro: hujus gratia deprecamur, 
dignificantes mitti nobis a tuo in- 
tellectu Marim amicum nostrum, 
Episcopum Emelapes Neapoleos 
ejus que ad * Zarbo, et Eulogium, 
et Sobelum Presbyterum ; ut non 
simus desolati prepositis divini 
verbi: quemadmodum et Moyses 
dicit: Provideat Dominus Deus 
hominem, qui ducat populum 
hunc; et non erit Synagoga Do- 
mini, ut oves quibus non est pastor. 


ITNATIO MAPIA EK 
KAZZOBHAQON. 


Μαρία προσήλυτος Ἰησοῦ Χριστοῦ, 
'Ivyvarío Θεοφόρῳ, µακαριωτά- 
τω, ἐπισκόπῳ ἐκκλησίας ἀπο- 
στολικῆς τῆς κατὰ ἈΑντιόχειαν, 
3 “A ܬ‎ 4 2 ^ 95 
ἐν Oeo Πατρι καὶ Inoov yrya- 
πηµένῳ, xaipew καὶ ἐῤῥῶσθαι. 


Α΄. Πάντοτέ σοι εὐχόμεθα τὴν 
ἐν αὐτῷ xapáv τε καὶ ὑγείαν. 
Ἐπειδὴ Savuáci, καὶ παρ ἡμῖν 
ὁ Χριστὸς ἐγνωρίσθη υἱὸς εἶναι 
TOU Θεοῦ τοῦ ζῶντος, καὶ ἐν ὑστέ- 
pas καιροῖς ἐνηνθρωπηκέναι διὰ 
παρθένου Μαρίας, καὶ σπέρµατος 
Δαβὶδ καὶ ΑἈβραὰμ, κατὰ τὰς 
περὶ αὐτοῦ ὑπ αὐτοῦ προβῥηθείσας 
φωνὰς παρὰ τοῦ τῶν προφητῶν 
χοροῦ' τούτου ἕνεκεν παρακαλοῦμεν 
ἀξιοῦντες ἀποσταλῆναι ἡμῖν παρὰ 
τῆς σῆς συνέσεως Μάριν τὸν érai- 
pov ὑμῶν, ἐπίσκοπον τῆς ἨἩμελά- 
ans Νέας πόλεως, τῆς πρὸς τῷ 
Ζαρβῷ, καὶ Εὐλόγιον, καὶ Σόβη- 
Aov πρεσβύτερον, ὅπως p») ὤμεν 
ἔρημοι τῶν προστατῶν τοῦ Seíov 
λόγου καθάπου καὶ Μωσῆς λέχει, 
Ἐπισκεψάσθω Κύριος ὁ Θεὸς ἄν- 
θρωπον ὃς ὁδηγήσει τὸν λαὸν τοῦ- 
τον, .καὶ οὐκ ἔσται ἡ συναγωγὴ 
Κυρίου ὡσεὶ πρόβατα οἷς οὐκ ἐστὶν 
ποιµήν. 





120 


II. Pro eo autem, quod juvenes 
sunt prescripti; formides nihil, 6 
Beate. Cognoscere enim te volo, 
quod sapiunt super carnem, et 
ipsius passiones non sentiunt ipsi 
in seipsis; recenti juventute sa- 
cerdotii refulgentes canitie. Per- 


scrutare autem *cogitationem tu- * al. cogni- 


am per datum tibi a Deo per' 
Christum Spiritum ipsius: et cog- 


nosces quod Samuel, parvus pue- 1 Sam.iii.20. 


rulus, Videns vocatus est: et choro 
Prophetarum connumeratus, pres- 
byterum Eli transgressionis re- 
darguit; quoniam insanientes fi- 
lios Deo omnium cause prahono- 
ravit, et ludentes in sacerdotium, 
et in populum luxuriantes dimisit 
impunitos. 

III. Daniel autem sapiens, ju- 
venis existens, judicavit crüdeles 
senes quosdam: ostendens adul- 
teros ipsos, et non seniores esse, et 
genere Judaeos existentes, modo 
Chananeos existere. Et Jeremias, 
propter juventutem renuens tri- 
butam ipsi a Deo prophetiam, au- 
dit: Non dicas, quoniam junior 
sum: quia ad omnes quoscunque 
mittam te, ibis; et secundum om- 
nia, quecunque mando tibi, lo- 
queris; quia tecum ego sum. 
Salomon autem sapiens, duodecim 
existens annorum, intellexit mag- 
nam ignorantise mulierum de suis 
filiis questionem ; ut omnis popu- 
lus obstupesceret de tanta pueri 
sapientia; et timeret, non ut pue- 
rum, sed ut perfectum virum. 
ZEnigmata autem /Ethiopum Re- 
gine, lationem habentia quemad- 
modum Nili fluentia, sic solvit, 
ut extra seipsam fieret ipsa sic 
sapiens. 

R 


THE EPISTLE OF MARIA CASSOBOLITA TO IGNATIUS, 


kJ 
Β΄’ ‘Yxép δὲ τοὺς νέους εἶναι 
τοὺς προγεγραµµένους, δείσεις µη- 
^ ; 
δὲν, ὦ µακάριε. Γινώσκειν γάρ σε 
Θέλω ὡς ὑπερφρονοῦσιν σαρκὸς, καὶ 
τῶν ταύτης παθῶν ἀλογοῦσιν, av- 
Tot ἐν ἑανυτοῖς, προσφάτῳ νεότητι 
ἱερωσύνης ἀστράπτοντες πολιάν. 
Ανάσκαλον δὲ τῶν λογισμῶν σου 
διὰ τοῦ δοθέντος σοι παρὰ τοῦ Θεοῦ 
διὰ Χριστοῦ Πνεύματος αὐτοῦ, καὶ 
΄ ܬ‎ 8 
γνώσῃ ὡς Σαμουήλ μικρὸν παιδά- 
ς ܢ 4 ܕ ܝ‎ ^ 
piov 6 βλέπων ἐκλήθη, καὶ τῷ χο- 
ρῷ τῶν προφητῶν ἐγκατελεχθεῖς, 
ܠ‎ , * 8 , 
τὸν πρεσβύτην HAet παρανοµίας 
ἐξελέγχει, ὅτι παραπλήγας υἱεῖς 
Θεοῦ τοῦ πάντων αἰτίου προτετι- 
A 
µήκει, καὶ πέζοντας eig την ἱερω- 
σύνην, καὶ εἰς τὸν λαὸν ἀσελγαίνον- 
ܢ‎ 
τας εἴασεν ἀτιμωρήτους. 
4 A 
Γ΄’ Δανιηλ δὲ 6 σοφὸς, νέος àv, 
» 
ἔκρινεν ὠμογέροντάς Tiva" δείξας 
ܝ 3 ܠ ܠ 0 ܝ ܝ‎ 
ἐξώλεις αὐτοὺς καὶ οὐ πρεσβυτέρους 
εἶναι, καὶ τῷ γένει Ιουδαίους ὄντας, 
τῷ τρόπῳ Χαναναίους ὑπάρχειν. 
Καὶ Ἱερεμίας, διὰ τὸ νέον παραι- 
4 ^ 
τούµενος THY ἐγχειριζομένην αὐτῷ 
πρὸς τοῦ Θεοῦ προφητεία», ἀκούει 
My λέγε, νεώτερος εἰμί διότι πρὸς 
a 93 , ^ 
πάντας οὓς ἐὰν ἐξαποστελῶ σε, 
πορεύσῃη, καὶ κατὰ πάντα ὅσα ἂν 
8 
ἐντείλωμαί σοι, λαλήσεις' ὅτι uera 
^55 ܕ ܝ‎ e^ ¶ c 
coU ἐγώ εἰμι. Σολομῶν δε 6 σο- 
φὸς, δυοκαίδεκα τυγχάνων ἐτῶν, 
συνῆκε τὸ µέγα τῆς ἀγνωσίας τῶν 
γυναικῶν ἐπὶ τοῖς σφετέροις τέκνοις 
ζήτημα ὥσπερ πάντα τὸν λαὸν 
ἐκστῆναι ἐπὶ τῇ τοσαύτῃ τοῦ παι- 
dos σοφίᾳ, καὶ φοβηθῆναι ovy ὡς 
µειράκιον, ἀλλ ὡς τέλειον ἄνδρα. 
Τὰ δὲ αἰνίγματα τῆς Αἰθιόπων βα- 
, ܪ‎ » ο ܕ‎ 
σιλίδος, hopav ἔχοντα ὥσπερ τα 
^ ܟ‎ € ^» σ 3 !ܢ‎ 
τοῦ Νείλου ῥεύματα, οὕτως ἐπελύ- 
» € ^ 4 
σατο, ὡς ἔξω ἑαυτῆς γενέσθαι την 
οὕτως σοφήν. 


2 Chron. 
xxxiv. 





1 Sam. xvi | 


Ps. chi. 1. 


THE EPISTLE OF MARIA CASSOBOLITA TO IGNATIUS. 


IV. Josias autem Dei amator, 
inarticulate fere adhuc loquens, 
redarguit malo spiritu detentos, 
quod falsiloqui et populi seduc- 
tores existerent: dzmonumque 
revelat deceptionem, et eos non 
existentes deos demonstrat, et 
sacratos ipsis, puer existens, in- 
terficit, delubraque ipsorum ever- 
tit, et altaria mortuis reliquiis in- 
quinat, templaque delet, et saltus 
succidit, et columnas conterit, et 
impiorum sepulchra suffodit; ut 
neque signum amplius malorum 
existat. Sic quidem zelotes erat 
religionis, et impiorum punitor, 
adhuc balbutiens lingua. David 
autem, Propheta simul et Rex, 
Salvatoris secundum carnem ra- 
dix, puer ungitur a Samuele in 
regem. Ait enim alicubi ipse: 
Quum parvus eram inter fratres 
meos, et junior in domo patris 
mei. 

V. Et deficiet mihi tempus, si 
omnes investigare voluero, qui 
in juventute bene placuerunt Deo, 
prophetia et sacerdotio et regno 
a Deo donati. Rememorationis 
autem gratia sufficiunt et hec 
dicta. Sed te deprecor, ne tibi 
quedam superba esse videar et 
ostentatrix. Non enim docens 
te, sed submemorans meum in 
Deo patrem, hos apposui ser- 
mones. Cognosco enim mei ip- 
sius mensuras, et non coextendo 
meipsam tantis vobis. Saluto 
tuum sanetum Clerum, sub tua 
cura pastum. Omnes apud nos 
fideles salutant te. Sanam me 
esse secundum Deum ora, beate 
Pastor. 


121 


A’. Ἰωσίας δὲ 6 Θεοφιλῆς, d ἄναρ- 
θρα σχεδὸν € ετι φθεγγόµενος, ἐλέγ- 
χει τοὺς τῷ πονηρῷ πνεύματι κατ- 
όχους, ὡς Ψευδολόγοι καὶ λαο- 
πλάνοι τυγχάνουσιν’ δαιμόνων τε 
ἐκκαλύπτει τῆν ἁπάτην, καὶ τοὺς 
οὐκ ὄντας 9εοὺς παραδειγµατίζει’ 
καὶ τοὺς ἱερωμένους αὐτοῖς, νήπιος 
àv, κατασφάζει, βωμούς τε αὐτῶν 
ἀνατρέπει, kai 9υσιαστήρια νεκροῖς 
λειψάνοις µιαίνει, τεμένη τε καθαι- 
ρεῖ, καὶ τὰ ἄλση ἐκκόπτει, καὶ τὰς 
στήλας συντρίβει, καὶ τοὺς τῶν 
ἀσεβῶν τάφους ἀνορύττει, fi ἵνα µη- 
δὲ σημεῖον ἔτι τῶν πονηρῶν ὑπάρ- 
` οὕτω τις ζηλωτῆς ἦν τῆς ܚ‎ 
Betas, καὶ τῶν ἀσεβῶν τιµωρὸς, ἔτι 
ψελλίζων τῇ γλώττῃ. Δαβὶδ δὲ, 
ὁ προφήτης ὁμοῦ καὶ βασιλεὺς, 7 
τοῦ σωτηρίου κατὰ σάρκα ῥίζα, μει- 
ράκιον χρίεται ὑπὸ Σαμουήλ. eic 
βασιλέα" φησὶν yap που αὐτὸς, “Ort 
μικρὸς ἥμην ἐν τοῖς ἀδελφοῖς µου, 
καὶ νεώτερος ἐν τῷ οἴκῳ τοῦ πα- 
τρός.µου. 

E^ Καὶ ἐπιλείψει µε ὁ χρόνος, 
εἰ πάντας ἀνιχνεύειν [βουλοίμην 
τοὺς νεότητι εὐαριστήσαντας Oca, 
προφητείαν τε καὶ ἱερωσύνην καὶ 
βασιλείαν ὑπὸ Θεοῦ ἐγχειρισθέν- 
τας. Ὑπομνήσεως δὲ ἕνεκα αὐ- 
τάρκη καὶ τὰ εἱρημένα. "AAA σε 
ἀντιβολῶ, µή τις σε περιττὸς εἶναι 
δόξω καὶ φανητιῶσα" οὐ γὰρ διδά- 
σκουσά σε, GAA’ ὑπομιμνήσκουσα 
τὸν ἐμὸν ἐν Θεῷ πατέρα, τούτους 
παρεθέµην τοὺς λόγους, γινῶσκω 
γὰρ τὰ ἑαυτῆς µέτρα, καὶ οὐ συµ- 
παρεκτείνω ἑαυτὴν τοῖς τηλικού- 
τοις ὑμῖν Ασπάζομαί σου τὸν 
ἅγιον κλῆρον, τὸν ὑπὸ τὴν ONY κη- 
δεµονίαν ποιµαινόµενον. Πάντες 
οἱ Tap’ ἡμῖν πιστοὶ προσαγορεύουσί 
σε. Ὑγπιαίνειν µε κατὰ Θεὸν προσ- 
εύχου, µακάριε ποιµήν. 


THE EPISTLE OF ST. IGNATIUS 
TO MARIA CASSOBOLITA. 


TOY ATIOY IEPOMAPTYPOS B. IGNATII ANTIOCHENZ vetus Ful- 


gata Versio. 


* f. conse- 
cuts. 


sio ab Usse- 
rio primum 


edila. 


Ecclesi? Episcopi et Martyris, 
Epistola 
AD MARIAM CASSOBOLITAM. 


Ignatius,qui et Theophorus, mise- 
ricordiam *consecutus et gra- 
tiam Dei Patris altissimi, et 
mini nostri Jesu Christi qui pro 
nobis mortuus est; fidelissime, 
Deo digne, Christiferee filie Μα. 
rie, plurimam in Deo Salutem. 


I. Optima quidem figuratio lite- 
re; velut pars chori sensus con- 
tinens; non solum his quibus im- 
pertit affectum, honorat accipien- 
tem, sed et in ipsis qui suscipiunt 
amplius auget desiderium. Et 
quomodo navigantibus in tem- 
pestate gratus est portus; ita et 
nobis literarum tuarum accepta- 
bilis est modus: quem tanquam 
tutissimum solatium a tua fide- 
lissima mente de longinquo sus- 
cepimus; conspicientes in eo illud 
quod in te est bonum. Omnium 
namque bonorum, 0 sapientis- 
sima mulierum, tuam animam 
purissimis fontibus assimilamus: 
ilis videlicet, qui transeuntes 
etiam non sitientes visione sua 


ITNATIOY, 
"Apytemiokómoy Θεουπόλεως "Avrto- 
χείας, Ἐπιστολὴ 
ΠΡΟΣ ΜΑΡΙΑΝ ΚΑΣΣΟΒΟΛΙΤΗΝ. 
Ἰγνάτιος, 6 καὶ Θεοφόρος, τῇ ἠλεη- 
µένῃ χάριτι Θεοῦ Πατρὸς ὑψίσ- 
του, καὶ Κυρίου Ἰησοῦ Χριστοῦ 
τοῦ ὑπὲρ ἡμων ἀποθανόντος, πι- 
στοτάτῃ, ἀξιοθέῳ, χριστοφόρῳ 

Suyarpi Mapia, πλεῖστα ἐν Θεῷ 

χαίρειν. . 

Α΄. Kpeirrov μὲν γράμματος 
ὄψις, dom περ µέρος οὖσα τοῦ χοροῦ 
τῶν αἰσθήσεων, οὐ µόνον ois µετα- 
διδοῖ τὰ ,ܘܬܐ ܐܤ‎ τιμᾷ τὸν λαμβά- 
νοντα, ἀλλὰ καὶ oic ἀντιδέχεται 
τὸν ἐπὶ τοῖς κρείττοσι πόθον πλου- 
Tet” πλὴν δεύτερος, pact, Any καὶ 
6 τῶν γραμμάτων τρόπος’ ὃν ὥσπερ 
ἀγαθὸν ὅρμον δεδέγµεθα παρὰ τῆς 


ons πίστεως πόῤῥωθεν, ὥσπερ Ot 


αὐτῶν εἰδότες τὸ ἐν coi καλόν. Al 
^ ^ ? 

γὰρ τῶν ἀγαθῶν, ὦ πάνσοφε γύναι, 

ψυχαὶ ταῖς καθαρωτέραις ἐοίκασι 

πηγαῖς ἐκεῖναί τε γὰρ τοὺς παριόν- 
“a ܠ‎ A 4 ^ ^ 

τας, Kay µή διψῶσι, αὐτῷ τῷ εἴδει 


S. IGNATII AD MARIAM EPISTOLA RESPONSORIA. 
Ignatius, qui et Theophorus, habenti propitiationem in gratia Dei Vetus Ver- 
Patris altissimi, et Domini Jesu Christi, qui pro nobis mortuus; 
fidelissime, dignz Deo, Christum ferenti filie Marie, plurimum in 


Deo gaudere. 


I. Melius quidem litera visus; quanto quidem pars melior existens 
chori sensuum, non solum quibus tradit amicabilia, honorat accipien- 
tem; sed et quibus recipit, in melioribus desiderium ditat. Veruntamen 
secundus, aiunt, portus et literarum modus: quem velut bonam applica- 
tionem recepimus a tua fide a longe; velut per ipsas videntes quod in te 
bonum. Bonorum enim, 6 omnia sapiens mulier, anime purioribus as- 
similantur fontibus. [lli enim, transeuntes, etsi non sitiant, ipsa specie 


The words 
enclosed 
thas [ [ are 
not found in 
the Medi- 
cean Ms. 

















THE EPISTLE TO MARIA CASSOBOLITA. 


attrahunt potum haurire. Ita et 
tue prudentia pollicitatio con- 
stringit nos, jubens de illis sanctis 
liquoribus, qui in anima tua re- 
dundant, haustum sumere. 


IL Ego autem, 6 beata, non 
meis tantum nunc, quantum alio- 
rum plurimorum contrariis sen- 
tentiis exagitor: quse quidem 
sunt, fugee, et carceres, ac vincula, 
Sed nihil horum declino. In in- 
justitiis autem eorum magis edo- 
ceor, ut Jesum merear adipisci. 
Lucror enim periculis mihi pre- 


paratis: quia non sunt condignze Rom.vii.Is 


passiones hujus temporis ad futu- 
ram gloriam que revelabitur in 
nobis. 


III. Quz autem per Epistolam 
8 te intimata sunt, prompte adim- 
plevi: de nullo eorum dubitans, 
quos tu bene habere probásti. 
Agnovi enim te judicio Dei testi- 
monium memoratis viris perhi- 
buisse, et non gratia carnali. Non 
valdeautem assidua fuerunt spatia, 
in quibus tua scripta perlegerem ; 
neque adhuc negotium mente per- 
ceperam: nec enim habui quomo- 
do oculis percurrerem illam ineffa- 
bilem tue sententie relationem. 


123 


ἐφέλκονται αὐτοὺς ἀρύσασθαι τοῦ 
πότου' Ί τε σὴ σύνεσις παρεγγυᾷ, 
μετασχεῖν ἡμᾶς παρακελευὀμένη 
τῶν ἐν τῇ ψυχΏ σου βλυζόντων 
Seiwy ποµάτων. 


Β. ᾿Εγὼ δὲ, ὦ ܘ‎ pakapía, οὐκ ἔμαυ- 
TOU νὺν τοσοῦτον, ὅσον ἄλλων ε- 
νόµενος, ταῖς, πολλῶν τῶν ἐναντίων 
γνώμαις ἐλαύνομαι, τὰ μὲν φυγαῖς, 
Ta δὲ φρουραῖς, τὰ δὲ δεσμοῖς’ ἀλλ’ 
οὐδενὸς τούτων ἐπιστρέφομαι" ἐν 
δὲ τοῖς ἀδικήμασιν αὐτῶν μᾶλλον 
μαθητεύομαι, ἵνα Ἰησοῦ Χριστοῦ 
ἐπιτύχω. Ὀναίμην τῶν δεινῶν τῶν 
ἐμοὶ ἠτοιμασμένων' ἐπειδὴ οὐκ ἄξια 
τὰ παθήµατα τοῦ νῦν καιροῦ πρὸς 
τὴν µέλλουσαν δόξαν ἀποκαλύπ- 
τεσθαι eis ἡμᾶς. 


Γ΄. Τὰ δὲ ὑπὸ coU διὰ τῆς $ ἐπι- 
στολής κελευσθέντα, ἆ ἀσμένως ἐπλή- 
pura ἐν οὐδενὶ ἀμφιβάλλων, ὦ wy 
αὐτῆ καλῶς ἔχειν δεδοκίµακας. 
ὝἜγνων, γάρ. σε κρίσει Θεοῦ τὴν 
µαρτυρίαν τοῖν ἀνδροῖν πεποΐησθαι, 
ἀλλ οὐ χάριτι, σαρκικῇ" πάνυ δέ 
με ἦσαν και αἱ συνεχεῖς σου τῶν 
γραφικῶν χωρίων μνημαι' ἃς ava- 
γνοὺς, οὐδὲ € μέχρις ἐννοίας ἐνεδοία- 
σα περὶ τὸ πράγμα" ov «γὰρ εἰχόν 
τισιν ὀφθαλμοῖς ἐκδραμεῖν, Qv εἶχον 
ἀναντίῤῥητον ὑπὸ σοῦ τὴν ἀπόδειξιν. 


attrahunt ipsos haurire potum. Tuus autem intellectus movet nos, 
capere jubens de his que in anima tua scaturiunt divinis aquis. 
IIl. Ego autem, 6 beata, non mei ipsius nunc tantum, quantum 


secundum 


aliorum effectus, multorum contrariorum voluntatibus: 


hec quidem fugis, secundum hzc autem carceribus, secundum hec 


In injustificationibus 
Utinam fruar 


Sed ܘ‎ nullo horum avertor. 
autem ipsorum magis disco, ut Jesu Christo potiar. 
duris mihi preparatis: quia non digne passiones hujus temporis ad Romi? 


vero vinculis. 


futuram gloriam revelari in nos. 


III. Quz autem a te per Epistolam jussa sunt, gratanter implevi: 
in nullo dubitans eorum, que ipsa bene habere probasti. Cognovi 
enim te judicio Dei testimonium viris fecisse; sed non gratia 
earnal. Multum enim mihi erant et continue {με scriptibi- 
lium locorum memorie: quas legens, neque usque ad intellec- 
tum dubitavi cirea rem. Non enim habebam aliquibus oculis excur- 
rere, quos habebam incontradicibilem a te factam demonstrationem. 


124 


Pro anima tua ego efficiar: quo- 
niam diligis Dominum Jesum fi- 
lium Dei vivi. Propter quod et 


ipse tibi dixit: Ego eos, qui me Prov.viii.17. 


Jer. x. 23. 


Jer. x. 23. 


* | apponi. 


diligunt, diligo; et qui quzrunt 
me, invenient pacem. 

IV. Obvenit itaque mihi di- 
cere, quia verus est sermo quem 
audivi de te, causante Rome 
apud beatum Papam Anacletum; 
eui successit beatitudine dignus 
Clemens, Petri et Pauli auditor: 
et nunc adjecisti super eum cen- 
tupliciter et adhuc adjicies tu ip- 
sa. Valde enim desiderabam ve- 
nire ad vos, et conrequiescere 
vobiscum: sed non mihi fuit op- 
portunum. Prepediebat enim 
propositum meum, non sinens illo 
pergere, militaris custodia: quia 
nullus talia perfecit vel passus 
est, qualia ego. Quapropter se- 
cunda consolatio est inter amicos, 
conscriptis se invicem relevare. 
Saluto sacratissimam animam tu- 
am; rogans superadjicere ad pro- 
positum tuum. Presens enim 
labor parvus est; merces vero 
quee speratur multa est. 


THE EPISTLE TO MARIA CASSOBOLITA. 


Αντίψυχόν σου Ὑενοίµην ἐγὼ, ὅτι 
φιλεῖς ᾿Ιησοῦν τὸν υἱὸν τοῦ Θεοῦ 
τοῦ ζῶντος' διὸ καὶ αὐτὸς ἐρεῖ σοι’ 
Εγὼ τοὺς ἐμὲ φιλοῦντας ἀγαπῶ' 
οἱ δὲ ἐμὲ ζητοῦντες, εὑρήσουσιν 
εἰρήνην. 

A’. Ἐπέρχεται δέ µοι λέγειν, ὅτι 
ἀληθινὸς ὁ λόγος, ὃν ἤκουον περὶ 
coU, ἔτι ovens CoU ἐν τῇ Po- 
py παρὰ TQ µακαρίῳ Tang Λήνφ' 
ὃν διεδέξατο τὰ νῦν ὁ ἀξιομα- 
κάριστος Κλήμης, ὁ Πέτρου καὶ 
Παύλου ἀκουστής. Καὶ νῦν προσέ- 
Onxas én’ αὐτῷ ἑκατονταπλασίως, 
καὶ πρόσθείη ye ἔτι, ® αὕτη. Zó- 
Spa ἐπεθύμουν ἐλθεῖν πρὸς ὑμᾶς, 
ὥστε συναναπαύσασθαι ὑμῖν. ΑἉλλ᾽ 
οὐκ ἐν ἀνθρώπω ἡ ὁδὸς αὐτοῦ. 
Ἐπέχει γάρ μου τὴν πρόθεσιν, οὐ 
συγχωροῦσα eic πέρας ἐλθεῖν, ἡ 
στρατιωτικὴ φρουρά! ἀλλ οὔτε ἐν 
οἷς eii, δρᾷν τι ἢ παθεῖν οἷος τε 
ἐγώ. A0 δεύτερον τῆς ἐν φίλοις 
παραμυθίας τὸ γράμμα λογιζόμε- 
vos, κατασπάζοµαι τὴν ἱεράν σου 
Vvynv, παρακαλῶν προσθῆναι τῷ 
πόνω. 'O γὰρ παρὼν πόνος ὀλίγος, 
6 δὲ προσδοκώµενος μισθὸς πολύς. 


Conformis anime tecum fiam ego: quoniam diligis Jesum Filium 
Dei viventis. Propter quod et ipse dicet tibi: Ego diligentes me Prov.viii.17. 
diligo; me autem querentes, invenient pacem. 


IV. Supervenit autem mihi dicere, quoniam verus sermo, quem 


audivi de te, adhuc existente te in Roma apud beatum Papam Cle- 
tum; cui successit ad presens digne beatus Clemens, Petri et Pauli 
auditor. Et nunc apposuisti ad ipsum centupliciter; et apponas 
adhuc, 6 dilecta. Desideravi vehementer venire ad vos, ut con- 
quiescerem vobiscum: sed non in homine via ipsius.  Detinuit 
enim meum propositum, non concedens ad terminum ire, militaris 
custodia. Sed neque in quibus sum, operari aliquid vel pati potens 
ego. Propter quod, secundum ejus qua in amicis consolationis 
literam reputans, saluto sacram tuam animam, deprecans *opponi 
robori. Praesens enim labor paucus; expectata vero merces 
multa. 


THE EPISTLE TO THE TARSIANS. 


V. Fuge eos qui negant passio- 
nem Christi, et nativitatem ejus 
secundum carnem. Multi vero 
sunt modo, qui hanc sanitatem 
infirmare conantur. Sed tu con- 
tra hujusmodi consuesce etiam 
alios monere: quia in omni opere 
et verbo bono perfecta es; potens 
etiam alios erudire in Domino. 
Salutant te Presbyteri et Diaconi : 
pre omnibus vero sanctus Hyron. 
Salutant te Cassianus hospes me- 
us, et soror mea conjux ejus, et 
dulcissimi filii eorum.  Incolu- 
mem te carnali et spirituali salute 
Dominus sanctificet semper: et 
videam te in Domino consecutam 
coronam. 


125 


Ε΄. Φεύγετε τοὺς αῤνουμένους τὸ 
πάθος Χριστοῦ, καὶ τν κατὰ σάρκα 
Ὑέννησιν’ πολλοὶ δέ ܗܘ‎ ἄρτι οἱ 
ταύτην νοσοῦντες THY ἀῤῥωστίαν. 
Τὰ δὲ ἄλλα ܐܘܗ‎ παραινεῖν εὔηθες, 
κατηρτισµένῃ μὲν παντὶ ἔργῳ καὶ 
λόγῳ ἀγαθῷ, δυναµένῃ δὲ καὶ ἅλ- 
Aous νουθετεῖν ἐν Χριστῷ. [΄Ασπα- 
σαι πάντας τοὺς ὁμοίους σου, ἀντε- 
χοµένους τῆς ἑαυτῶν σωτηρίας ἐν 
Χριστῷ.] Ασπάζονταϊσεοὶ πρεσβύ- 
τεροι, καὶ [oi] διάκονοι, καὶ πρὸ πάν- 
των ὁ ἱερος Ἡρων. ᾿Ασπάζεταίσε 
Κασσιανὸς ὁ ξένος µου, καὶ ἡ ἀδελ- 
7 pou ἡ γαμετὴ αὐτοῦ,καὶ τὰ φίλτα- 
τα αὐτῶν [τέκνα.] ᾿Ἑῤῥωμένην [σε] 
σαρκικὴν καὶ πνευµατικὴν ὑγείαν 
ὁ Κύριος ἁγιάσει del, καὶ ἴδοιμί σε 
ἐν Χριστῷ τυχοῦσαν τοῦ στεφάνου. 


¥. Fugite abnegantes passionem Christi, et secundum carnem 


Multi autem sunt nunc, secundum hanc egrotantes 


nativitatem. 


zgritudinem. Alia autem tibi admonere facile; perfecte quidem 
omni opere et sermone bono; potenti autem et aliis suadere in 


Saluta omnes similes tibi, retinentes sui ipsorum salutem 
Salutant te Presbyteri, et Diaconi; et ante omnes sacer 
Salutat te Cassianus peregrinus meus, et soror mea et 


Christo. 
in Christo. 
Eron. 


sponsa ipsius, et dilectissima ipsorum. Valentem, carnalem et spi- 
ritualem sanitatem, Dominus sanctificet semper: et videam te in 


Christo potientem corona. 





THE EPISTLE TO THE TARSIANS. 


EJUSDEM EPISTOLA AD 
TARSENSES. 
Scripta ex Philippis. 
Ignatius, qui et Theophorus, salu- 
tem consecute in Christo Ec- 
clesiz, laude dignz et memoria 
digne, et dilectione digne, que 
est in Tharso, misericordia et 
pax a Deo Patre et Domino 
Jesu Christo. 


TOY AYTOY ΠΡΟΣ ΤΟΥΣ 
EN ΤΑΡΣΟ. 


€ 


Ἰγνάτιος, ܘ‎ καὶ Θεοφόρος, τῇ σε- 
σωσµένῃ ἐν Χριστῷ ἐκκλησίᾳ, 
ἀξιεπαίνῳ, καὶ ἀξιομνημονεύτῳ, 
καὶ ἀξιαγαπητῶ, τῇ oven év Tap- 

^ 3 7 ܦ‎ Ἱ ^ 
ow, έλεος, εἰρήνη ἀπο Θεου IIa- 
τρὸς, καὶ Κυρίου Ἰησοῦ Χριστοῦ, 
πληθυνθείη διὰ παντός. 


EJUSDEM EPISTOLA AD TARSENSES. 
Ignatius, qui et Theophorus, salvate in Christo Ecclesie, digne laude, 
et digne memoria, et digne dilectione, existenti in Tarso; miseri- 
cordia, pax, a Deo Patre, et Domino Jesu Christo, multiplicetur 


semper. 





Dan. vi. 


126 


I. Satiatus sum in omnibus, a Sy- 
ria usque ad Romam cum bestiis 
depugnans; non ab irrationalibus 
scilicet bestiis comestus: illz enim, 
voluntate Dei, pepercerunt Dani- 
eli: sed humanam figuram haben- 
tibus, que sunt immanes bestiz. 
Obsident enim me nocte ac die, ac 


devorant. Sed nulli iniquorum is- Act. xx. 24. 


torum facio sermonem; neque ha- 
beo animam meam tam honorabi- 
lem mihi, ut plus eam quam Do- 
minum diligam. Propter quod 
paratus sum ad ignem, ad bestias, 
ad gladios, ad crucem: tantum ut 
Christum videam salvatorem me- 
um et Deum, qui pro me mortuus 
est. Rogo ergo vos ego vinctus 
Christi, qui per terram et mare 


exagitor: state in fide confirmati: 1 Cor.xvi.13. 


Hab. ii. 4. 
Gal. iii. 11. 


Ps. Ixviii. 6. 


Act. xx. 21. 


Hab. ii. 4. 
Gal iii. 11. 


Ps. lxviil. 6. 


quoniam justus ex fide vivit. E- 
stote indeclinabiles, et unanimes 
in fide: quoniam Dominus habi- 
tare facit unanimes in domo. 


II. Agnovi enim quoniam quidam 
ex ministris Sathange voluerunt 
vos conturbare: quorum quidam 
dicunt, quia Jesus putative natus 
est, et putative crucifixus; quidam 
vero, quia non est filius ejus qui 
fecit mundum; alii autem, quia ip- 
seestillequi estsuper omnia Deus; 


THE EPISTLE TO THE TARSIANS. 


A’. Απὸ Συρίας µέχρι Ῥώμης 95- 
ριομαχῶ' οὐχ ὑπὸ ἀλόγων Inpiwv 
βιβρωσκόµενος’ ταῦτα yap, ὡς iare, 
Θεοῦ Θελήσαντος, ἐφείσαντο τοῦ 
Δανιήλ ἀλλ᾽ ὑπὸ ἀνθρωπομόρφων, 
ois 6 ἀνήμερο Snp ἐμφωλεύων 
νύττει µε ὁσημέραι καὶ τιτρώσκει’ 
ἀλλ᾽ οὐδενὸς λόγον ποιοῦμαι τῶν 
δεινῶν, οὐδὲ ἔχω τὴν ψυχἠν τιµίαν 
ἐμαυτῷ, ὡς ἀγαπῶν αὐτὴν μᾶλλον 
a _ \ , 9 ο ܬ }3 ܐ‎ 
7 τον Kupiov. Ato ετοιμος εἰμι προς 

^ ܬ 4 ܠ , ܠ‎ 
mup, πρὸς Inpia, προς ξίφος, προς 
σταυρόν µόνον, ἵνα Χριστὸν ἴδω 
τὸν σωτῆρά µου καὶ Θεὸν, τὸν ὑπὲρ 
ἐμοῦ ἀποθανόντα. Παρακαλῶ ovv 
ε ^^ * 4 ο , ^ e ܠ‎ 
ὑμᾶς ἐγὼ 6 δέσµιος Χριστοῦ, 6 δια 
γῆς καὶ Δαλάττης ἐλαυνόμενος 
Στήκετε ἐν τῇ πίστει, ἑδραῖοι [γί- 
νεσθε,] ὅτι ܘ‎ δίκαιος ἐκ πίστεως ζή- 
σεται' Ὑίνεσθε ἀκλινεῖς, ὅτι Κύριος 
κατοικίζει µονοτρόπους ἐν οἴκῳ. 

Β΄. Ἔγνων, ὅτι τινὲς τῶν τοῦ Za- 
Tava ὑπηρετῶν ἐβουλήθησαν ὑμᾶς 
ταρᾶξαι' οἱ μὲν, ὅτι Ἰησοῦς δοκήσει 
ἐγεννήθη, καὶ δοκήσει ἐσταυρώθη, 

4 , 3 ܟ‎ o 2 
καὶ δοκήσει ἀπέθανεν' οἱ δὲ, ὅτι οὐκ 
ἔστιν υἱὸς τοῦ δημιουργοῦ οἱ δὲ, 
ὅτι autos ἐστιν ὁ ἐπὶ πάντων Θεός: 


I. A Syria usque Romam cum bestiis pugno: non ab irrationali- 
bus bestiis comestus: hz enim, ut scitis, Deo volente pepercerunt 
Danieli: ab his autem que humane forme; inter quas immansueta [an. vi. 


Sed de nullo sermo- 


bestia latitans, pungit me quotidie et vulnerat. 


nem facio durorum, neque habeo animam pretiosam mihi ipsi; ut 
diligens ipsam magis, quam Dominum. Propter quod paratus sum 
ad ignem, ad bestias, ad gladium, ad crucem: solum Jesum Christum 
sciens Salvatorem meum, et Deum, pro me mortuum.  Deprecor 
igitur vos ego vinctus Christi, per terram et mare jactatus; State in 1Cor.xvi.13. 
fide firmi; quoniam justus ex fide vivet. Estote inflexibiles; quoniam 
Dominus inhabitare facit unius moris in domo. 

Il. Novi quoniam quidam ministrorum Sathanz voluerunt vos 
turbare: Hi quidem, quoniam Jesus opinione natus est, et opinione 
crucifixus est, et opinione mortuus est: Hi autem, quoniam non est 
Filius Conditoris: Hi vero, quoniam ipse est qui super omnia Deus: 





Gal. ii: | 


THE EPISTLE TO THE TARSIANS. 


alii quoque, quia homo est purus ; 
quidam vero quia caro ejus non 
resurrexit, et quia oportet fruibi- 
lem vitam habere, atque hanc esse 
finem bonorum, qui non post mul- 
tum corrumpitur. Qui quidem 
illis multorum malorum agger cu- 
mulatus est. Sed vos non inten- 
datis mendaciis eorum. Pauli 


enim estis cives et discipuli, qui .ܐ‎ 


| 
Gal. | 
| 


| 
Gal τι 


ab Hierosolymis et in circuitu us- 
que ad Illyricum replevit Evange- 
lio; et stigmata Christi in corpore 
suo portavit. 


III. Cujus memores estote om- 
nimodis: et cognoscite, quia Do- 
minus Jesus Christus vere natus 
est de Maria, factus ex muliere, 
et vere crucifixus est: in qua 
cruce gloriatur Paulus, dicens, 
Mihi autem absit gloriari, nisi in 
cruce Domini nostri Jesu Christi. 
Et vere passus est, et mortuus, et 


resurrexit Si enim passibilis, in- 4450 


quit, Christus, si primus ex mor- 


tuis resurrexit. Et, Qui mortuus Romi! 


Gal. 5. 


est peccato, mortuus est semel; 
quod autem vivit, vivit Deo.  In- 
super, quee necessitas vinculorum, 
Christo non mortuo? Quz ne- 
cessitas tolerantie, aut que ne- 
cessitas flagellorum ? Quid, quod 


127 


ܝ 
ἄλλοι δὲ, ὅτι ψιλὸς ἀνθρωπός ἐστιν‏ 
, 5 > ܗ ܪ λ ο. ε‏ ܗ 
ἕτεροι δὲ, ὅτι ἡ TAPE αὕτη οὐκ ἐγεί-‏ 
a 4‏ 
ρεται, καὶ δεῖ τὸν ἀπολαυστικὸν βίον‏ 
9 ^ 
Civ καὶ µετιέναι' τοῦτο γὰρ εἶναι‏ 
8 ^ ^ ^ 
πέρας τῶν ἀγαθῶν τοις KET oU πολυ‏ 
Φθαρησομένοι.. Τοσούτων κακῶν‏ 


9 ܠ‎ 2 , 3 ? € ^ > 
ἐσμος εἰσεκωμασεν GAA ὑμειςου-. 


δὲ πρὸς ὥραν εἴξατε τῇ ὑποταγῇ 
αὐτῶν. Παύλου γάρ ἐἔστε πολίται 
καὶ µαθηταὶϊ, τοῦ ἀπὸ Ἱεροσολύ- 
µων καὶ κύκλῳ µέχρι τοῦ ܐܢ‎ 
KOU πεπληρωκότος τὸ εὐαγγέλιον, 
καὶ τὰ στίγµατα τοῦ Χριστοῦ ἐν 
τῇ σαρκὶ περιφέροντος. 

Γ΄’. Οὗ µεµνηµένοι, πάντως γι- 
:νώσκετε, ὅτι Ἰησοῦς 6 Κύριος aAn- 
θῶς ἐγεννήθη ἐκ Μαρίας, γενόμενος 
ἐκ γυναικὸς, καὶ ἀληθείᾳ ἐἔσταυ- 
ρώθη. 'Epot yap, φησὶ, ux *yévorro 
καυχᾶσθαι, el μὴ ἐν τῷ σταυρῷ τοῦ 
Κυρίου τοῦ Ἰησοῦ. καὶ ἀληθείᾳ [é- 
παθε, καὶ] ἀπέθανεν, καὶ ἀνέστη' Ei 
παθητὸς yap, φησὶν, ὁ Χριστὸς, 
ei πρῶτος ἐξ ἀναστάσεως νεκρῶν' 
καὶ, ^O ἀπέθανε, 77 ἁμαρτίᾳ ἀπέ- 
θανεν ἐφάπαξ' ὃ δὲ Ci, τῷ Θεῷ CF. 
Ἐπεὶ τίς χρεία δεσμῶν, Χριστοῦ 
py ἀποθανόντος; τίς χρεία ὑπομο- 
νῆς; τίς χρεία µαστίγων; τί δήποτε, 


Alii autem, quoniam nudus homo est: Alteri vero, quoniam caro hzc 
non resurgit; et oportet voluptuosam vitam vivere et transire: hanc 
enim esse terminum bonorum post non multum corrumpendis. Tan- 


Sed vos neque ad horam 
Pauli enim estis cives et disci- 


torum malorum multitudo eos inebriavit. 
veniatis sub subjectionem ipsorum. 


puli, qui a Ierosolymis et circum usque Illyricum implevit Evange- ܗܘܐ‎ $ 
lium; stigmata Christi in carne circumtulit. 

III. Cujus memores, omnino cognoscitis, quoniam Jesus Dominus 
vere natus est ex Maria, factus ex muliere, et veritate crucifixus est: Mi- 61.1 
hi enim, ait, non fiat gloriari, nisi in cruce Domini. Et veritate mortuus 
est, et resurrexit: Si passibilis enim, ait, Christus, si primus ex resur- Ac. 
rectione mortuorum. Et: Quod mortuus est, peccato mortuus est se- Rom. v. * 
mel; quod autem vivit, Deo vivit. Quia quid opus vinculis, Christo non 
mortuo? Quid opus sustinentia ? quid opus flagellis? Quid umquam, 


Gal v. li. 





198 


Petrus crucifixus est; Paulus et 
Jacobus gladiis obtruncati sunt, 
Johannes in Pathmos relegatus 
est; sed et Stephanus a Domini 
interfectoribus Judzis lapidibus 
extinctus est? Sed nec in hoc 
quidem est victoria. Vere enim 
crucifixus est Dominus ab im- 
plis. 

IV. Et quia iste qui natus est 
ex muliere, filius est Dei; et qui 
crucifixus est, primogenitus est 
omnis creature et Deus Verbum ; 
et ipse fecit omnia jussione Pa- 
tris: Apostolus corroborat, dicens, 
Unus Deus Pater, ex quo omnia; 
et unus Dominus Jesus Christus, 
per quem omnia. Et iterum; Unus 
enim Deus, unus et mediator Dei 
et hominum homo Jesus Christus. 
Qui est imago Dei invisibilis, pri- 
mogenitus universe creature: 
quoniam in ipso creata sunt om- 
nia quee sunt in 60010 et quz sunt 
in terra, visibilia et invisibilia; 
et ipse est ante omnes, et omnia 
in ipso constant. 


THE EPISTLE TO THE TARSIANS. 


Πέτρος μὲν ἐσταυροῦτο; Παῦλος 
δὲ καὶ Ἰάκωβος µαχαίρᾳ ἐτέμ- 
νοντο; Ἰωάννης δὲ ἐφυγαδεύετο ἐν 
Harpe; Στέφανος δὲ ἓν λίθοις ἄνῃ- 
ρεῖτο παρὰ τῶν κυριοκτόνων Ἴου- 
, , ܬ‎ , a, 2 
δαίων; ἀλλ᾽ οὖδεν τούτων eiki ἆλη- 
θείᾳ γὰρ ἐσταυρώθη ὁ Κύριος ὑπὸ 
τῶν δυσσεβῶν. 
^ 
A’. Kat [ὅτι] οὗτος 6 γεννηθεὶς ἐκ 
ܠ‎ cs ܫ ܝ‎ ^ 4 
Ύνναικος, υἱός ἐστι του Θεου' και 
ܨ‎ 4 , UA 
[6] σταυρωθεὶς, πρωτότοκος πάσης 
κτίσεως, καὶ Θεὸς Λόγος καὶ ܙܘ‎ 
Tos ἐποίησε τὰ πάντα λέγει γὰρ 6 
8 
ἀπόστολος Eig Θεὸς 6 Πατήρ, ἐξ 
^ - ܬ , ܕ‎ , , ^ 
ov TQ πάντα καὶ εις Κύριος Ίησους 
? 
Χριστὸς, δί οὗ τὰ πάντα. Καὶ πά- 
` Ὢ e 
λιν Eis yap Θεὸς, καὶ eic μεσίτης 
Θεοῦ καὶ ἀνθρώπων, [ἄνθρωπος] Ἰη- 
σοῦς Χριστός" καὶ, Ἐν αὐτῷ ἐκτίσθη 
ܠ ܟ ܠ‎ 3 > ^ % 9 A 
τὰ πάντα, τὰ ἐν οὐρανῷ καὶ ἐπὶ 
^ e 4 \ 9 ܘ‎ 4 9 
γῆς, ὁρατα τε καὶ ἀόρατα' καὶ αὖ- 
4 9 ܠ‎ lA 4 ܠ‎ . 
τός ἐστι πρὸ πάντων, καὶ τὰ πάντα 


3 9» A , 
ἐν αντῳ συνέστηκεν. 


Petrus crucifixus est, Paulus et Jacobus gladio cesi sunt; Johannes 
vero relegatus est in Pathmo; Stephanus autem lapidibus occisus est a 
Domini occisoribus Judeis? Sed nihil horum vane. Veritate enim 


crucifixus est Dominus ab impiis. 


IV. Et sic natus ex muliere, Filius est Dei: et crucifixus, primoge- 
nitus omnis creature, et Deus Verbum: et ipse fecit omnia. Dicit 


enim Apostolus: Unus Deus Pater, ex quo omnia; et unus Dominus 1 Cor. viii. 6. 
Jesus Christus, per quem omnia. Et rursus: Unus enim Deus, et 1 Tim. ii. 5. 
unus mediator Dei et hominum, homo Jesus Christus: et in ipso 0161 


creata sunt omnia que in cclo et in terra, visibilia et invisibilia: 
et ipse est ante omnia, et omnia in ipso consistunt. 





THE TARSIANS. 


V. Et quia non est ipse, ille qui 
est super omnia Deus, sed filius 
ipsius: qui et ascendere se ad eum 


profitetur, dicens, Ascendo ad Pa- Job. x | 


trem meum et ad Patrem vestrum, 
ad Deum meum et ad Deum ves- 


trun. Et,Quando ei fuerint om- ܡܝ‎ 


nia subjecta, tunc et ipse subjec- 
tus erit illi qui ei subdidit omnia ; 
ut sit Deus omnia in omnibus. 
Ergoalius est ille qui subjecit Filio 
omnia, et qui est omnia in omni- 
bus; et alius Filius cui subjecta 
sunt omnia, qui et post hzec omnia 
subjectus erit illi qui ei subdidit 
omnia. 

VI. Et non est homo purus ille, 
per quem et in quo facta sunt om- 
nia. Omnia enim, inquit, per ip- 
sum facta sunt: sicut et in libro 
Sapienti& ipse de seipso refert, 


dicens: Cum faceret colum, ade- Pr 


ram illi. Et iterum: Ego eram 
apud eum componens; etcongau- 
debat mihi quotidie. Quomodo 


autem homo purus audiret; Sede ...ܐܘܐ‎ 


ad dexteram meam? Aut quomo- 


do diceret; Antequam Abraham Ja rii. 9. 


fieret, ego sum? Vel illud quod 


ait; Glorifica me illa gloria, quam Job. xsi.5. 


habui apud te prius quam mundus 


fieret? Quis autem homo posset Job ri 9. 


Qualiter autem utique nudus homo audiret; Sede a dextris Heil}. 


dicere; Descendi de ccelo, non ut 
facerem voluntatem meam, sed 
voluntatem ejus qui misit me? 


THE EPISTLE TO 


199 


E^. Καὶ ὅτι ܐܘ‎ autos ἐστιν ὁ 
ܠ‎ > , 
ἐπὶ πάντων Θεὸς [xat Πατηρ,] ἀλλ 
ܗ‎ / 
υἱὸς ἐκείνου οὗ λέγει Αναβαίνω 
.ܝ ܠ ܝ ܠ ܠ‎ 
προς Tov Πατέρα µου, και Πατέρα 
ε ^ ܠ ܢ 4 ܬ‎ ς ^ 
ὑμῶν, kat Θεόν µου και Ocov ύμων 
* d, € ^ 3 _ ܠ ܠ‎ , 
Kal, Ore ὑποταγει αὐτῷ TA πάὰν- 
, 8 » * € ܢܨ‎ € 
τα, [τότε xat avrog o Yios ὑποτα- 
γήσεται τῷ ὑποτάξαῦτι αὐτῷ τὰ 
7 ܪ ܬ ܨܢ ? ܗ‎ , , 
πάντα,] tva 7 6 Θεος rà πάντα ἐν 
πᾶσιν. Οὐκοῦν &repóc ἐστιν 0 ὑπο- 
4 Neen ܝ , ܢ‎ ^e 
τάξας, καὶ ܘ‎ ὢν TA πάντα Ev πασι 
«d "c , 8 M ܪ‎ 
καὶ ἕτερος, ᾧ ὑπετάγη, ὃς καὶ uera 
πάντα ὑποτάσσεται. 
ܬ ܒ‎ 9 
s^. Καὶ οὔτε ψιλὸς ἄνθρωπος, [o] 
» ^ . ` hx , ܪ‎ ld 8 
0! οὗ καὶ ἐν Q yéyove rà πάντα 
Πάντα yap δι αὐτοῦ ἐγένετο" 'Hvi- 
κα ἐποίει τὸν οὐρανὸν, συμπαρήμην 
® ^" x 3 a ܐ‎ 3 ® ^ € 
αὐτῷ, καὶ ἐκεῖ ἥμην Tap αὐτῷ αρ- 
µόζουσα, καὶ προσέχαιρέν uot Kad’ 
^ ܐܕ‎ 
ἡμέραν. Πῶς δ᾽ ἄρ 6 ψιλὸς àv- 
ܫ .ܝ‎ 
θρωπος ἤκουσεν, Κάθου ἐκ δεξιῶν 
^ ܨ‎ 
µου; πῶς δὲ καὶ &Aeyev, Πρὶν ABpa- 
8 , 3 , 1 4 , ϕ 
ap γενέσθαι ἐγώ elu; καὶ, Δόξασόν 
A dQ ^ * ܪ‎ A t 
µε τῇ δόξῃ σου 7 εἰχον πρὸ ToU TOV 
ܠ‎ , ^ . < ¥ 
Koopov εἶναι; Ποῖος δὲ ἄνθρωπος 
» ^ 
ἔλεγεν, Καταβέβηκα ἐκ τοῦ ovpa- 
^ 3 9 ^ ܠ‎ , NV» 34 
VOU, οὐχ ἵνα ποιῶ 70.96) ܐܬ(‎ TO ἐμον, 


V. Et quoniam non ipse est qui super omnia Deus Pater, sed Filius 
ilius, dicit: Ascendo ad Patrem meum et Patrem vestrum, et Deum Ja. στ. Ii. 
meum et Deum vestrum. Et: Quando subjecta ipsi erunt omnia, tunc 16x.1:?- 
et ipse subjicietur ei qui subjecit ei omnia; ut sit Deus omnia in om- 
nibus. Igitur estalter qui subjecit, et qui est omnia in omnibus; et 
alter cui subjecta sunt, qui et cum omnibus subjicietur. 

VI. Et neque nudus homo, per quem et in quo facta sunt omnia. 
Omnia enim per ipsum facta sunt. Quum fecit celum, coaderam _J0b.i.3. 
ipsi: et illic eram apud ipsum componens; et applaudebat mihi quo- P": 


tidie. 


meis? Qualiter autem et diceret; Priusquam Abraham fieret, ego Joris. 
sum; et, Clarifica me claritate quam habui, antequam mundus esset, "^ pus 
a te? Qualis autem homo nudus diceret; Descendi de ccelo, non Je.53* 
ut faciam voluntatem meam, sed voluntatem ejus qui misit me? 


130 


Vel de quo homine diceretur? 


Erat lumen verum, quod illumi- ܝ ܝ‎ 


Joh. i. 1, 3, 
14,18. 


Prov. viii. 
22, 23, 25. 


Joh. v. 25. 


nat omnem hominem venientem 
in hune mundum. In hoc mundo 
erat, et mundus per ipsum factus 
est; et mundus eum non cogno- 
vit. In sua venit, et sui eum non 
receperunt. Quomodo ergo hu- 
jusmodi hogpo est purus, ex Ma- 
ria demum habens initium ut es- 
set; et non potius Deus Verbum, 
et Filius unigenitus? de quo dic- 
tum est: In principio erat Ver- 
bum, et Verbum erat apud Deum, 
et Deus erat Verbum. Omnia 
per ipsum facta sunt, et sine ipso 
factum est nihil. Et paulo post: 
Vidimus gloriam ejus, gloriam 
tanquam unigeniti a Patre, ple- 
num gratia et veritate. Etiterum: 
Unigenitus qui est in sinu Patris, 
ipse enarravit. Qui et per Salo- 
monem refert, dicens; Dominus 
creavit me principium viarum 
suarum in opera sua: ante secula 
fundavit me; ante omnes autem 
colles genuit me. 

VIL. Et quoniam resuscita- 
turus est corpora nostra, dicit; 
Amen dico vobis, quoniam ve- 
nit hora, in qua, omnes qui in 
monumentis sunt audient vo- 
cem Filii Dei, et qui audierint 
vivent. Quod etiam Apostolus 


confirmat dicens: Oportet cor- 1 Cor. xv.53. 


Joh. i. 9. 


ruptibile hoc induere incorrup- 
tionem, et mortale hoc induere 


THE EPISTLE TO THE TARSIANS. 


ἀλλὰ τὸ Θέλημα τοῦ πἐμψαντός 
» 
µε; Περὶ ποίου δὲ ἀνθρώπου ἔλε- 
9 ^ 8 
γεν τὸ ^ Hy τὸ φῶς τὸ ἀληθινὸν, $ 
φωτίζει πάντα ἄνθρωπον ἐρχόμε- 
vov eig τὸν κόσμον ἐν τῷ κόσμῳ 
5 * ς , , ܝ‎ ^» 7 
ἦν, καὶ 6 κόσμος δι αὐτοῦ ἐγένετο, 
» 
καὶ ὁ κόσμος αὐτὸν οὐκ €*yvo* eic 
9 
τὰ ἴδια ᾖλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ 
^ 9 ^ 
παρέλαβον; Πῶς ovv 6 τοιούτος, 
ψιλὸς ἄνθρωπος, καὶ ἐκ Μαρίας 
» \ 5 ܕ ^ ܠ‎ » 3 A 
έχων THY apynv του είναι, ἀλλ ovxt 
8 
Θεὸς Λόγος, καὶ Yios µονογενής; 
> > A 8. 7 t , Ne 
Ev apyn yap nv o Λὀγος, και o 
Φ 
Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς 
9 
ἦν ὁ Λόγος. Καὶ ἐν ἄλλοις, Κύριος 
» A ^ ^ 
ἔκτισέν µε apynv ὁδῶν αὐτοῦ eis 
at ^ ^ ^ 
ἔργα auTou’ πρὸ ToU αἰῶνος ἔθεμε- 
λίωσέν µε’ πρὸ δὲ πάντων βουνῶν 
γεννᾷ µε. 


σ 
23 Ὅτι δὲ [καὶ] ἀνίστανται τὰ 
ܠ ܫ‎ 
σώματα ἡμῶν, λέγει "Auyv λέ- 
ea ܗ‎ », o $ ο 
Ύω ὑμῖν, ὅτι €pyera: wpa, €! m 
πάντες οἱ ἐν τοῖς µνηµείοις ἀκού- 
σονται τῆς φωνῆς [τοῦ υἱοῦ] τοῦ 
^ ܀%‎  ܀‎ 9 » , 
Θεοῦ, και oi ἀκούσαντες ζήσονται. 
Καὶ ὁ ἀπόστολος' Aet γὰρ τὸ φθαρ- 
Y ^ 
τὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, 
8 ܝ 9 ܪܗ ܥ ܠ‎ 
καὶ TO Ovgrov τοῦτο ἐνδύσασθαι 


De quali homine vero diceret; Erat lux vera, que illuminat omnem 


In mundo erat, et mundus 


bominem venientem in hunc mundum. 


per ipsum factus est; et mundus eum non cognovit. In propria ve- 
nit, et sui eum non receperunt? Qualiter ergo talis, nudus homo, et 
ex Maria habens principium essendi; sed non Deus Verbum, et Filius 
unigenitus? In principio enim erat Verbum, et Verbum erat apud Job. i. 1, 3. 
Deum, et Deus erat Verbum. Et in aliis: Dominus creavit me prin- Prov.viii.22. 
cipium viarum suarum, in opera sua; ante seculum fundavit me, et 


ante omnes colles generat me. 


VII. Quoniam autem et resurgunt corpora nostra, dicit: Amen dico Joh. v. 25. 
vobis, quoniam venit hora, in qua omnes qui in monumentis sunt au- 
dient vocem Filii Dei, et qui audierint,vivent. Et Apostolus: Oportet 1Cor.xv.53. 
enim corruptibile hoc induere incorruptionem, et mortale hoc induere 





1 Cor. vif 


14, 1.13 


19, 32. 





1 Cor. 1.9. 


1 Cor. xv. 
135, &c. 


Et, Si mortui non re- 1Cor. v 


THE TARSIANS. 


immortalitatem. Et quia oportet 
caste ac juste vivere, iterum di- 
cit. Nolite errare: neque forni- 
carii, neque molles, neque mascu- 
lorum concubitores, neque male- 
dici, neque ebriosi, neque fures, 
neque rapaces, regnum Dei pos- 
sidebunt. 
surgunt: neque Christus resur- 
rexit. Vacua est ergo preedicatio 
nostra, vacua et fides nostra; et 
adhuc estis in peccatis vestris. 
Ergo et qui dormierunt in Christo, 
perierunt. Si in hae vita tantum 
sperantes sumus in Christo; mi- 
serabiliores sumus omnibus ho- 
minibus. Si mortui non resur- 
gunt: manducemus et bibamus; 
crastinaenim moriemur. Siautem 
sic confidimus: que est differentia 
hominum et canum vel asinorum, 
qui nihil de futuro cogitant; qui 
comestionis tantummodo appeti- 
tores sunt,et post comestionem in- 
scii sunt quid interius moveatur ? 

VIII. Adquisivi vos in Domino. 
Elaborate unusquisque omnem 
malitiam deponere, et ferocem 
animum, et maliloquium, et ca- 
lumniam, et turpiloquium, malam 
conversationem, susurrationem, 
inflationem malignam, avariti- 
am, inanem gloriam, invidiam, 
et omnia que his similia sunt. 


rtet temperate vivere et juste Deo; 
ulteri, neque molles, neque masculo- 


131 THE EPISTLE TO 
ἀθανάσιαν. Kat ὅτι Set σωφρόνως 
Civ [καὶ δικαίως, καθὼς Παῦλος] 
^ y 
πάλιν λέγει" My πλανᾶσθε, ovre 
ܨ‎ 
poryot, [οὔτε ἀρσενοκοῖται,] ovre 
, - / ܨ‎ , 
πόρνοι, οὔτε λοίδοροι, ovre µέθυσοι, 
y , .ܝ‎ ^ 3 
οὔτε κλέπται, βασιλείαν Θεοῦ [ov] 
κληρονομῆσαι δύνανται" καὶ, Εἰνεκ- 
4 3, ܠ 284 , ܝ‎ 
pot οὐκ ἐγείρονται, ovde Χριστος 
ἐγήγερται κενὸν ἄρα τὸ κήρυγμα 
^ ^ » 
ἡμῶν, Kevyn δὲ καὶ ἡ πίστις ἡμῶν' ἔτι 
ἐστὲ ἐν ταῖς ἁμαρτίας ὑμῶν ἄρα 
ܠ‎ a , ^» 7 
και οἱ κοιµηθέντες ἐν Χριστῷῳ anw- 
Aovro. Ei ἐν τῇ ζωῇ ταύτῃ ἠλπικό- 
τες ἐσμὲν ἐν Χριστῷ µόνον, €Aeeivó- 
τεροι πάντων ἀνθρώπων ἐσμέν. Ei 
ܠ ܢ‎ 
νεκροὶ οὐκ ἐγείρονται, φάγωμεν καὶ 
.ܝ‎ 
πίωµεν, αὗριον yap ἀποθνήσκομεν. 
ܬ‎ 
Οὕτω δὲ διακείµενοι, τί διοίσοµεν 0- 
8 ^ € ܝ ^ ܠ‎ 
νων καὶ κυνῶν, οἱ µήδεν τοῦ μέλλον- 
τος φροντίζοντες; µόνον τοῦ φαγειν 
ܟ‎ 9 
φροντίζουσιν, eig ὄρεξιν ἐρχόμενοι 
ܠ ܠ ^ ܢ‎ ^ , 
καὶ τῶν μετὰ TO φαγεῖν; ἀνεπίστη- 
τοι γάρ iat τοῦ [νοῦ, τοῦ] κινοῦντος 
ἔνδοθεν. 
H'. Ὀναίμην ὑμῶν ἐν Κυρίφ. 
, ^ € 
Νήφετε πᾶσαν ἕκαστος κακίαν 
® ^ ܝ \ ܬ‎ 
ἀπόθεσθε, kai τὸν Φἠριώδη 39υ- 
ܠ‎ 
pov, καταλαλιὰν, συκοφαντίαν, 
αἰσχρολογίαν, εὐτραπελίαν, Ψιθυ- 
ܬ‎ 
ρισµὸν, φυσίωσιν, µέθην, λαγνεί- 
αν, φιλαργυρίαν, φιλοδοξίαν, φΦθό- 
4 ^^ 


8 
vov, καὶ πᾶν τὸ τούτοις συνωδόν. 


immortalitatem. Et quoniam o 
rursus: Non erretis: neque adu! 


rum concubitores, neque fornicatores, neque maledici, neque ebriosi, 
neque fures, regnum Dei hereditare poterunt. Et: Si mortui non 
resurgunt; neque Christus resurrexit. Inanis ergo preedicatio nostra; 
inanis autem et fides vestra: adhuc estis in peccatis vestris. Ergo 
qui et dormierunt in Christo, perierunt. Si in vita hac sperantes 
sumus in Christo solum; miserabiliores omnibus hominibus sumus. 
Si mortui non resurgunt; comedamus et bibamus; cras enim mori- 
mur. Sic autem dispositi, quid distabimus ab asinis et canibus, qui 
nihil de futuro curant; in appetitum euntes et eorum que post come- 
dere?  Inscii enim sunt moventis intus intellectus. 

VIII. Fruar vobis in Domino. Vigilate omnem unusquisque mali- 
tiam deponere, et feralem furorem, detractionem, calumniam, turpi- 
loquium, scurrilitatem, susurrationem, inflationem, ebrietatem, luxu- 
riam, avaritiam, inanem gloriam, invidiam, et omne his concurrens: 


132 


Induite autem Dominum nostrum Rom.xii.14. 


Eph. vi. 4. 


Christum, et carnis providentiam Rom.xiii.14. 


Eph. vi. 4. 


Jesum Christum; et carnis curam 
ne feceritis in concupiscentiis. 
Presbyteri subditi estote Episco- 
po, Diaconi Presbyteris, populus 
Diaconis. Pro animabus hanc 
ordinationem custodientibus ego 
efficiar: et Dominus sit cum eis 
indesinenter. 

IX. Commendo vobis, 6 viri, 


oe ite conjuges vestras: et vos 
ieres, EE compares ves- 
mi Filii, honorate parentes: 


et vos parentes, filios nutrite in 
eruditione et disciplina Domini. 
Eas que in virginitate sunt ho- 
norate, sicut sacras Christi: vi- 
duas pudicas, ut sacrarium Dei, 
veneramini. Domini cum parci- 
tate estote. Servi cum timore 
dominis deservite. Nemo otio- 
sus in vobis sit. Mater enim 
egestatis est vacuitas. Hee au- 
tem dicens, non impero quantum 
oportet: et si quidem vinctus 
sum, tanquam fratres commemo- 
ro: et si Dominus est vobiscum. 

X. Adquisivi vos.  Oratio- 
nibus vestris incumbite, ut Je- 
sum merear adipisci. Commen- 
do vobis Ecclesiam, que est in 
Antiochia.  Salutant vos elec- 
te Ecclesie Philippensium: un- 
de et scribo vobis. Salutat vos 


THE EPISTLE TO THE TARSIANS. 


Ἐνδύσασθε δὲ τὸν Κύριον ἡ ἡμῶν Ἰη- 
σοῦν Χριστὸν, καὶ τῆς σαρκὸς πρό- 
νοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας. οἱ 
πρεσβύτεροι, ὑποτάσσεσθε τῷ ἐπι- 
σκόπῳ' οἱ διάκονοι, τοῖς πρεσβυτέ- 
pois 6 λαὸς, τοῖς πρεσβυτέροις | καὶ 
τοῖς διακόνοις. Ἀντίψυχος ἐγὼ 
τῶν φυλαττόντων ταύτην την ܝܳܗ‎ 
ܙܧ/¿ܘ7‎ καὶ ὁ Κύριος ein per’ av- 
τῶν διηνεκῶς. 


e. οἱ ἄνδρες, στέργετε τὰς Ύα- 
μετᾶς ὑμῶν' αἱ γυναῖκες, τοὺς ὁ όμο- 
ζύγους οἱ παῖδες, τοὺς γονεῖς ai- 
δείσθε' οἱ γονεῖς, τὰ Τέκνα ἐκτρέ- 
φετε ἐν παιδείᾳ καὶ νουθεσίᾳ Kv- 
piov. Tas év παρθενί τιμᾶτε, ὡς 
ἱερείας Χριστοῦ τὰς ἐν σεµνότητι 
χήρας, ὣς υσιαστήριον Θεοῦ. Οἱ 
κύριοι, μετὰ φειδοῦς τοῖς δούλοις 
ἐπιτάσσετε' οἱ δοῦλοι, μετὰ dó- 
βου τοῖς κυρίοις ἐξυπηρετεῖτε. Μη- 
δεις € év ὑμῖν ἀργὸς ܝܐ ܘܘ‎ γὰρ 
τῆς ἐνδείας 7 ܡܐܝܐ‎ Ταῦτα οὐκ 
ἐπιτάττω, ὡς Ov Τι, ei kai δέδεµαι’ 
ἀλλ᾽ ὡς ἀδελφὸς ὁ ὑπομιμνήσκω. Ein 
Κύριος µεθ ὑμῶν. 


I’. Ὀναίμην v ὑμῶν' τῶν προσευχῶν' 
προσεύχεσθε, ἵνα Ἰησοῦ ἐπιτύχω. 
Παρατίθεµαι ὑμῖν THY ἐν Άντιο- 
χείᾳ ἐκκλησίαν. Ἀσπάζονται ὁ ὑμᾶς 
αἱ ἐκκλησίαι Φιλιππησίων, ὅθεν 
καὶ γράφω ὑμῖν. ᾿Ασπάζεται ὑμᾶς 


indui Dominum nostrum Jesum 


non fieri in concupiscentiis. Presbyteri subjecti estote Episcopo, 
Diaconi Episcopo et Presbyteris, populus Diaconis. Consimilis ego 
his qui custodiunt hanc bonam ordinationem: et Dominus sit cum 
ipsis continue. 

IX. Viri, diligite sponsas vestras; uxores, conjuges vestros. Pueri, 
parentes preehonorate: parentes, filios nutrite in disciplina et admo- 
nitione Domini. Eas que in virginitate honorate, ut sacras Christi: 
eas que in honestate viduas, ut altare Dei. Domini, cum modera- 
mine servis precipite: servi, cum timore Dominis ministrate. Nul- 
lus in vobis otiosus maneat: mater enim indigentise otiositas. Hoc 
enim non precipio, ut existens aliquis, etsi ligor: sed, ut frater, ad 
memoriam revoco. Sit Dominus vobiscum. 

X. Fruar vestris orationibus. Orate ut Jesu fruar.  Com- 
mendo vobis eam que in Antiochia Ecclesiam. Salutant vos 
Ecclesie  Philippensium ; unde et scribo vobis.  Salutat vos 


2 Cor. Lü 
12. 


2 Cor. ܐܡ‎ 


Act. xi. 26. 


Eph. ir. |. 


Act. xi 26. 


Eph. is. |. 


THE EPISTLE TO THE ANTIOCHIANS. 


Philon diaconus vester; cui et 
ego gratias ago, bene mihi ser- 
vienti In omnibus. Salutat vos 
Agathopus diaconus de Syria: qui 
me sequitur in Christo. Salutate 
invicem in osculo sancto. Saluto 
universos et universas qui sunt 
in Christo. Incolumes estote cor- 
pore et animo et spiritu: et mei 
ne obliviscamini. Et sit Deus 
vobiscum. 


133 


Φίλων 6 ὁ διάκονος 9 ὑμῶν, ᾧ καὶ ἐγὼ 
εὐχαριστῶ, σπουδαίως ὑπηρετοῦντί 
μοι ἐν πᾶσιν. Ἀσπάζεται ὑμᾶς 
Ἀγαθόπους ὁ 2 διάκονος, ὁ ὁ ἐκ Συρίας, 
ὃς ἀκολουθεῖ µοι ἐν Χριστῷ. Ἄσπά- 
σασθε ἀλλήλους € ἐν ἁγίῳ φιλήματι. 
Ἀσπάζομαι πάντας καὶ πάσας, τοὺς 
ἐν Χριστῷ. Ἔ spew Be σώματι καὶ 
Ψυχᾷ καὶ πνεύµατι évi, καὶ ἐμοῦ 
μὴ. ἐπιλάθησθε. °0 Κύριος µεθ 
ὑμῶν. 


Philon diaconus vester; cui et gratias ego ago, studiose ministranti 
mihi in omnibus, Salutat vos Diaconus, qui ex Syria sequitur me in 


Saluto universos et 


Salutate ad invicem in sancto osculo. 


Christo. 


universas in Christo. Valete anima et spiritu: et mei non oblivisca- 


mini. Dominus vobiscum. 





THE EPISTLE TO THE ANTIOCHIANS. 


EJUSDEM EPISTOLA AD 
ANTIOCHENSES, 
Scripta ex Philippis. 
Ignatius qui et Theophorus, Ec- 
clesie Antiochensi misericor- 
diam a Christo consecutz, habi- 
tanti in Syria, que prima Christi 
cognomen accepit, que est in 
Antiochia; in Deo Patre, et 
Domino Jesu Christo, Salutem. 


I. Levia mihi et inonerosa 
vincula fecit Dominus, cum didi- 
cissem vos pacificos esse, et in om- 
ni concordia carnali et spirituali 
vos transigere. Rogo igitur vos 
ego vinctus in Domino, digne am- 
bulare vocatione qua vocati es- 
tis: custodientes vos ab intro- 
euntibus haeresibus malignis, ad 


TOY AYTOY ΠΡΟΣ 
ANTIOXEIZ. 


Ἰγνάτιος, 6 ¢ καὶ Θεοφόρος, ἐκκλησίᾳ 
ἠλεημένη ὑπὸ Θεοῦ, ἐκλελεγμένῃ 
ὑπὸ Χριστοῦ, παροικούσῃ ἐν Zv- 
pig, καὶ πρώτῃ Χριστοῦ έπωνυ- 
μίαν λαβούσῃ, τῇ, ἐν Ἀντιοχείᾳ, 
ἐν Θεῷ Πατρι, καὶ Κυρίῳ Ἰησοῦ 
Χριστῷ, χαιρειν. 


41 Ελαφρά por καὶ κοῦφα τὰ 
δεσμὰ ὁ Κύριος πεποίηκε, μαθόν- 
τα εἰρηνεύειν ὑμᾶς, καὶ ἐν πάσῃ 
ὁμονοίᾳ σαρκικῇ τε καὶ πνευµα- 
τικῇ po Vie Ἡαρακαλῶ οὖν ὑμᾶς 
ἐγὼ ὁ δέσµιος έν Κυρίῳ, Ae iac 
περιπατήσαι τῆς κλήσεως Jis ἐκ- 
λήθητε, φυλαττόμενοι τὰς εἴσκο- 
µισάσας αἱρέσεις τοῦ Πονηροῦ, ἐπ 


EPISTOLA AD ANTIOCHENOS. 


Ignatius, qui et Theophorus, Ecclesie habenti propitiationem a Deo, 
dilecte a Christo, advene in Syria, et prime Christi cognomina- 


in Deo Patre, et Domino Jesu 


tionem accipienti in Antiochia; 


Christo, gaudere. 


I. Levia mihi et non onerosa vincula Dominus fecit, discenti pacem 
habere vos, et in omni concordia carnali et spirituali conversari De- 
precor igitur vos ego vinctus in Domino, digne ambulare vocatione 
qua vocati estis: observantes vos ab inductis heresibus Maligni, in 


1234 


seductionem et perditionem con- 
sentientium eis. Intendere autem 
Apostolorum doctrine, et Legi 
atque Prophetis credere: omnem 
Judaicum atque Paganicum erro- 
rem abjicere; et neque multitu- 
dinem Deorum admittere, neque 
Christum ad excusationem unius 
Dei negare. 

II. Moyse fideli famulo Dei ad 
populum dicente: Dominus Deus Dent. vi. 4. 
tuus Deus unus est. Et unum, ^ 

. ar. xii. 29. 
atque solum praedicans Deum, 
confessus est statim etiam Domi- 
num nostrum, dicens. Pluit Do- Geo. xix.21. 
minus super Sodomam et Gomor- 
ram ignem et sulphur a Domino 
decalo. Etiterum: Etdixit Deus; Gen.i.26,27. 
faciamus hominem ad imaginem 
et similitudinem nostram. Et 
rursum: Et fecit Deus hominem; 
ad imaginem Dei fecit illum. Et 
paulo post: Ad imaginem Dei fe- 
cit hominem. Et quia nasciturus 


Gen. v. 1. 
et ix. 6. 


erat homo, sic ait: Prophetam Dent. xviii. 


: ; ARI 0 15. com 
suscitabit vobis Dominus Deus Aet. iii. 22. 


vester de fratribus vestris sicut et vii. 37. 
me. 
III. Nam et Prophete ex per- 
sona Dei dixerunt: Ego Deus Easi. xliv.6. 
primus, et ego post heec; et preeter 
me non est Deus. Hoc autem de 
Patre omnium dixerunt. De Do- 
mino vero nostro Jesu Christo 


Attendite autem 


ersuasorum ab ipso. 
gi et Prophetis credere; omnem Genti- 


THE EPISTLE TO THE ANTIOCHIANS. 


, ܨ‎ LS , ^ [4 
ἁπατῃ koi ἁπωλείᾳ TOV πειθομέ- 
νων αὐτῷ' προσέχειν δὲ τῇ τῶν 
> . ^^ M , M 
Αποστόλων διδαχῇ, καὶ vouw καὶ 
προφήταις πιστεύειν πᾶσαν 'Iov- 
ܬ ܗܘ‎ € 
δαϊκὴν καὶ Ἑλληνικὴν ἀποῤῥίψαι 
πλάνην καὶ µήτε πλῆθος Sewv 
4 
ἐπεισάγειν, µήτε τὸν Χριστὸν ap- 
νεῖσθαι προφάσει τοῦ ἑνὸς Θεοῦ. 
Β΄ Μωσῆς τε γὰρ ὁ πιστὸς 9ε- 
ράπων τοῦ Θεοῦ εἰπὼν, Κύριος 6 
Θεός σου, Κύριος ets ἐστί' καὶ τὸν 
e ܕ 4[ , ܪ‎ t 
ενα καὶ µόνον κηρύξας Θεον, ܘܬܐ ܣ‎ - 
λόγησεν εὐθέως καὶ τὸν Κύριον 
¢ ^ , 8 , » 9 ἃ 
ἡμῶν, λέγων Κύριος ἔβρεξεν ἐπὶ 
Σόδοµα καὶ Γόμοῤῥα παρὰ Κυρίου 
^ ܪ‎ e^ ܪ‎ 4 x κ ε 
πυρ και 3ειον και πάλιν’ Etrev o 
» 
Θεὸς, ποιήσωµεν ἄνθρωπον Kar’ ei- 


, € / 8 % ܗܬ‎ ^ ος ܬ‎ 
κόνα ἡμετέραν και ἐποίησεν o θεος . 


τὸν ἄνθρωπον, Kat’ εἰκόνα Θεοῦ 
$ 8s 3 ^, > tpn.» ܕ‎ 
ἐποίησεν αὐτόν και ἑξῆς Ἑν εἷ- 
^ ܝ‎ 
κόνι Θεοῦ ἐποίησε τὸν ἄνθρωπον. 
Καὶ ὅτι γενήσεται ἄνθρωπος, φησὶ 
a ς A 3 , , 
Προφητην ὑμιν avacryce: Kupios 
9 ^ ܝ ܨ‎ ε ^ € 9 ^2 
ἐκ τῶν ἀδελφῶν ὑμῶν, ὡς ELE. 
Γ΄. Οἱ δὲ Προφῆται, εἰπόντες ὡς 
3 ΄ ^ ^ 3 ܠ ܠ‎ 
ἐκ προσώπου του Θεου, Eyw Θεος 
πρῶτος, καὶ ἐγὼ μετὰ ταῦτα, καὶ 
M ܬ 4 » 9 ^ ܝ‎ ^ 
πλην €poU ουκ εστι Θεος, περί του 
Πατρὸς τῶν ὅλων λέγουσι. Kai πε- 
pi τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ" 
deceptione et perditione 
Apostolorum doctrine, et 


lem et Judaicum abjicere errorem: et neque multitudinem Deorum 
inducere, neque Christum negare occasione unius Dei. 
II. Moyses enim fidelis servus Dei, dicens; Dominus Deus tuus, Deut. vi. 4. 


xii. 29. 


Dominus unus est, et unum et solum predicans Deum, confessus est κε. τί, 


confestim et Dominum nostrum, dicens: Pluit Dominus super Sodo- Gen. xix.24. 
mam et Gomorram ignem a Domino et sulphur. Et rursus: Et dixit Gen.i.26,27. 
Deus, faciamus hominem secundum imaginem nostram et secundum 


Gen. v. I. 
et ix. 6. 


similitudinem: et, fecit Deus hominem; secundum imaginem Dei 
fecit ipsum. Et deinceps: quoniam in imagine Dei fecit hominem. 


Et quia fiet homo, ait: Prophetam vobis suscitabit Dominus ex fra- De ane 


15. cam 
Act. iii. 22. 
et vii. 97. 
Esai. xliv. 6. 


tribus vestris sicut me. 


III. Propkete autem, dicentes ut. ex persona Dei; Ego Deus 
primus, et ego post hasc, et preter me non est Deus; de Pa- 
Et de Domino nostro Jesu Christo: 


tre omnium dicunt. 


THE EPISTLE TO THE ANTIOCHIANS. 


rursum Prophete proclamave- 
runt, dicentes: Ecce puer natus 
est nobis, et filius datus est nobis, 
cujus initium est desuper: et vo- 
cabitur, inquiunt, nomen ejus 
Magni consilii Angelus, admira- 
bilis, consiliarius, Deus fortis, po- 
testatem habens, Princeps pacts. 
Nam et de incarnatione ejus ex | 
Virgine dicunt: Ecce Virgo in )ܐܣܐ‎ 
utero concipiet, et pariet filium, ,, 5 
et vocabitur nomen ejus Emma- 

nuel. Et de passione ejus nihilo- | 
minus adjecerunt, dicentes: Sicut Eni ܙܐ‎ 
ovis ad occisionem ductus est, et 
sicut agnus coram tondente se 
sine voce. Et iterum, ipse de se 
ipso referens, dicit: Ego autem, ܗ‎ 1 
sicut agnus innocens, ductus sum 

ad immolandum. 

IV. Nam et Evangeliste di- 
centes, unum solum verum Deum Job xi: 
esse Patrem; etiam que ad Do- 
minum nostrum Jesum Christum 
pertinent non pretermiserunt, sed 
rs perscripserunt, dicentes: | 

n principio erat Verbum, et Ver- 11 
bum erat apud Deum, et Deus 
erat Verbum. Hoc erat in prin- 
cipio apud Deum. Omnia per ip- 
sum facta sunt, et sine ipso factum 
est nihil. Sed et de incarnatione 
ejus subjunxerunt, dicentes: Et 

erbum caro factum est, et habita- 


Esai. ix & 








cum 
Act. vith. | 








Job. i. 4. 


vit in nobis. Etiterum: Liber,in- Να. 
quiunt, generationis Jesu Christi, 
Ea. iz.6. 


135 


Yids, φασὶν, ἐδόθη ἡμῖν, οὗ ἡ ἀρχή 
ἐπὶ τοῦ ὤμου αὐτοῦ ἐστιν ἄνωθεν, 

a “A A » > ^ , 
kat καλειται TO ὄνομα AUTOU μεγά- 
Ans βουλῆς ἄγγελος, Θαυμαστὸς, 
σύμβουλος, Θεὸς ἰσχυρὸς, ἔξουσια- 
ܡܗܘ‎ 
σεως αὐτοῦ ἸΙδοὺ ἡ παρθένος ἐν 


Καὶ περὶ τῆς ἐνανθρωπή- 


ܠ 
γαστρὶ λήψεται, καὶ τέξεται υἱὸν,‏ 
καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμ-‏ 
µανουήλ. Καὶ περὶ τοῦ πάθους‏ 
8 ܚ ܬ 4 
Ὡς πρόβατον ἐπὶ σφαγην ἠχθη, καὶ‏ 
ὡς ἁἀμνὸς ἐναντίον τοῦ κείραντος‏ 
»ν » : 2 85 t€ 2 8‏ 
avTOv ἄφωνος Κάγω ὡς apviov‏ 
, ^ 7 3 » 
ἄκακον ἀγόμενον Tov 3ύεσθαι.‏ 


A’. Of re Εὐαγγελισταὶ εἰπόντες 
τὸν ἕνα Πατέρα µόνον ἀληθινὸν 
Θεὸν, καὶ τὰ κατὰ τὸν Κύριον ἡμῶν 
ov παρέλιπον, GAN ἔγραψαν' Ἐν 
ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν 

, ܢ Φ‏ ܠ ܠ ܠ ܠ ܠ 
προς Τον Oeov, και Όεος nv ὁ Λό-‏ 
οὗτος ἦν ἐν apy πρὸς τὸν‏ ”)ܘܟ 
Θεόν' πάντα δι αὐτοῦ ἐγένετο, καὶ‏ 

2a\ /‏ 7 »^ 3 ܬ 
χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέ-‏ 
ove. Καὶ περὶ τῆς ἐνανθρωπή-‏ 
σεως °0 Λόγος, φησὶ, σὰρξ ἐγέ-‏ 
νετο, καὶ ἐσκήνωσεν ἐν ἡμῖν' καὶ,‏ 
Ῥέβλος γενέσεως Ἰησοῦ Χριστοῦ‏ 


Filius, ait, datus est nobis, cujus principium desuper; et vocatur no- 


men ipsius Magni consilii Angelus, admirabilis, consiliarius, Deus 

fortis, potestativus. Et de inhumanatione ipsius; Ecce Virgo in ܐܐ‎ 
utero concipiet, et pariet filium; et vocabunt nomen ejus Emanuel. Mat 1%. 
Et de passione; Ut ovis ad occisionem ductus est, et quasi agnus ܐܐܐ ܐܗܐ‎ 


Act. rii. δὲ. 


Et, Ego sicut agnus innocens duc- 5, is 


coram tondente ipsum, sine voce. 
tus ad sacrificandum. 


IV. Et Evangeliste dicentes, unum Patrem solum verum Deum; et quse Job sri} 
secundum Dominum nostrum non dereliquerunt, sed scripserunt: In Jobil23 
principio erat Verbum, et Verbum erat apud Deum, et Deus erat Ver- 
bum. Hoceratin principio apud Deum. Omnia per ipsum facta sunt, et 
sine ipso factum est nihil. Et de inhumanatione: Verbum, ait, caro fac- 71 
tum est, et inhabitavit in nobis. Et, Liber generationis Jesu Christi, M»! 


THE EPISTLE TO THE ANTIOCHIANS. 136 


filii David, filii Abraham. Apos- 

toli quoque Christi, asserentes quia 20 
Deus unus est, adjecerunt, di. 5 
centes: Unus Deus, unus et Me- ca. ii. 20. 
diator Dei et hominum. Et de 
incarnatione ejus ac passione non 
erubuerunt; sed potius fiducia- 

liter subjunxerunt, dicentes: Ho- 1Tim.ii.5,6. 
mo Christus Jesus; qui dedit se- 
metipsum pro seculi vita. 

V. Omnis ergo qui unum Deum 
annunciat, intercipit autem Christi 
divinitatem ; filius est Diaboli, et 
inimicus omnis justiti&. Qui au- 
tem non confitetur Christum fi- 
lium esse ejus qui fecit mundum, 
sed alterius cujusdam incogniti, 
preter eum quem predicat Lex 
et Prophete; hic organum est 
ipsius Diaboli. Quicunque autem 
incarnationem Christi recusat, et 
crucem ejus erubescit, propter 
quam ego vinctus sum; hic est 
Antichristus. Quicunque vero pu- 
rum hominem dicit esse Christum, 
maledictus est, secundum dictum 
Prophetz, non in Deum fidens, sed Jer.xvii.5,6. 
in hominem tantum. Proptereaet 
infructuosus est, quemadmodum 
tamariscus que est in deserto. 

VI. Hee scribo vobis cum 
sim Christi novellum olive ; 
non ignorans vos taliter sa- 
pere: sed precustodio vos, si- 


.cut pater filios suos. Videte 


υἱοῦ Δαβὶδ, υἱοῦ 'ABpacp Οἱ δὲ 
aR 
Απόστολοι εἰπόντες, ὅτι Θεὸς εἰς 
0 0 
ἐστιν, εἶπον of αὐτοὶ, ὅτι εἷς καὶ 
µεσίτης Θεοῦ καὶ ἀνθρώπων καὶ 
τὴν ἐνσωμάτωσιν καὶ τὸ πάθος οὐκ 
, J 
ἐπῃσχύνθησαν τί yap φησιν; ἄν- 
θρωπος Ἰησοῦς Χριστὸς, 6 Sous éav- 
τὸν ὑπὲρ τῆς τοῦ κόσμου ζωῆς καὶ 
σωτηρίας. 
^ 9 e 
Ε΄. Πᾶς οὖν ὅστις ἕνα καὶ µόνον κα- 
/ 9 > > 9 ܩ ܝ‎ 
ταγγέλλει Θεον, ἐπ ἀναιρεσει της 
^ ^ 9 ܠ ܕ‎ . 
τοῦ Χριστοῦ Φεότητος, ἐστὶ διάβο- 
λος, καὶ ἐχθρὸς πάσης δικαιοσύνης' 
ܬ ^ € ܗ‎ > ^ 
ὁ τε ὁμολογὼν Ἄριστον, οὐ του 
ποιήσαντος τὸν κόσμον υἱὸν, ἀλλ 
ἑτέρου Tivos ἀγνώστου, nap ὃν ἐκή- 
^ 8 
ρυξεν ὁ νόμος καὶ οἱ προφῆται, ov- 
τος ὄργανόν ἐστιν αὐτοῦ τοῦ δια- 
ܠ‎ 
BóNov: ὅ τε Thy ἐνανθρώπησιν πα- 
ραιτούµενος, καὶ τὸν σταυρὸν ἐπαι- 
a 
σχυνόµενος, Of ὃν δέδεµαι, οὗτός 
9 ? , . 9 ܬ‎ » 
ἐστιν ἀντίχριστος' ὅ τε ψιλὸν &v- 
θρωπον λέγων τὸν Χριστὸν, ἐπάρα- 
τός ἐστι κατὰ τὸν Προφήτην, οὐκ 
ἐπὶ Θεῷ πεποιθὼς, ἀλλ᾽ ἐπὶ ἀνθρώ- 
» 
πῳ' διὸ καὶ ἄκαρπός ἐστι, παρα- 
πλησίως τῇ ἀγριομυρίκῃ. 
’ ^ / ea ^ 
s. Tavra γράφω vuv o 
τοῦ Χριστοῦ νεελαία, oU συνει- 
8 ^ ^ 
δὼς ὑμῖν τὸ τοιοῦτο. φρόνημα, ἆλ- 
ܢ‎ ^ 
λα προφυλαττόµενος ὑμᾶς, ὡς πα- 


^ 4 ܠ 
T)p τὰ ἑαυτοῦ τέκνα. Ἀλέπετε‏ 


filii David, filii Abraham. Apostoli autem dicentes, quoniam Deus est ; 

dicebant illi ipsi, quoniam unus et mediator Dei et hominum. Et in- 1 Cor. viii 

corporationem et passionem non erubuerunt. Quid enim ait? Homo 0 70 90. 

Jesus Christus ; qui dedit semetipsum redemptionem pro mundi vita. 1'Tim.i.5,6. 
V. Omnis igitur qui unum annunciat Deum, in interemptione 

divinitatis Christi ; filius est Diaboli, et inimicus omnis justitie. Et 

qui confitetur Christum, non ejus qui fecit mundum filium, sed alte- 

rius cujusdam incogniti preter quem predicavit Lex et Prophete, 


Et qui inhumanationem renuit, et 


iste organum est ipsius Diaboli. 


crucem erubescit, propter quam ligatus sum; iste est Antichristus. 
Et qui nudum hominem dicit Christum, maledictus est, secundum 
Prophetam, non in Deo confidens sed in homine. Propter quod et Jer. xvii-5.6. 
sine fructu est, proximus agresti myricz. 

VI. Hzc scribo vobis, 0 Christi juventus; non conscius vobis habere 
talem sensum: sed preservans vos, ut pater proprios filios. Videte 


T 





Phil iii. 
18, 19. 


THE EPISTLE TO THE ANTIOCHIANS. 


ergo malignos operarios, inimi- 
cos crucis Christi; quorum finis 
interitus, quorum Deus venter 
est, quorum gloria in confusione 
eorum. Videte canes rabidos, 
serpentes super pectus repentes, 
dracones squamosos, aspides, ba- 
siliscos, scorpios. Hi enim sunt 
thoes vulpes; sed et simis hu- 
mana imitantes. 

VII. Pauli et Petri facti estis 
discipuli: nolite perdere deposi- 
tum quod vobis commendaverunt. 
Mementote digne beatissimi Evo- 
dii Pastoris vestri; qui primus 
vobis ab Apostolis antistes ordi- 
natusest. Non confundamus pa- 
trem: sed efficiamur certi filii, 
et non adulterini. Scitis qualiter 
conversatus sum inter vos. Que 
ergo presens dicebam vobis, hec 


nunc et absens scribo. Si quis !Cor.xvi.22 


Col. sw. 18. 


1 Pet. ν. 2. 


non diligit Dominum Jesum, sit 
anathema. Imitatores mei estote. 
Pro animabus vestris ego efficiar, 
quando Christum meruero adi- 
pisci. Mementote vinculorum 
meorum. 

VIII. Presbyteri, pascite gre- 
gem qui in vobis est; donec os- 
tendat Deus eum qui futurus est 
in vobis rector. Ego autem nunc 


festino; ut Christum lucrifaciam. E 6. 


il. in, S. 


137 


9 ^ ܠ‎ 
οὖν τοὺς κακεντρεχεῖς ἐργάτας, TOUS 
ἐχθροὺς τοῦ σταυροῦ τοῦ Χριστοῦ, 
KA ܬ‎ , 4 , ο ε 9 
Qv τὸ τέλος ἀπώλεια, ὧν ἡ δόξα ἐν 

ܠ ܫ 
τῇ αἰσχύνῃ αὐτῶν. Ἀλέπετε τους‏ 
ܠ 
κύνας τοὺς ἐνεοὺς, TOUS ὀφεις τους‏ 
΄ 4[ ܠ ’ 
συροµένους, τὰ φιλόδορα δρακόντια,‏ 
ܬ 
τὰς ἀσπίδας, τοὺς βασιλίσκους, TOUS‏ 
σκορπίους' οὗτοι yap εἶσι 96‏ 
ἁλωποὶ, ἀνθρωπόμιμοι πίθηκοι.‏ 


Z'. Παύλου καὶ Πέτρου γεγόνα- 
re µαθηταί: μὴ ἀπολέσητε τὴν πα- 
ραθήκην’ μνημονεύσατε Evodiou τοῦ 
ἀξιομακαρίστου ποιμένος ὑμῶν, ὃς 
πρῶτος ἐνεχειρίσθη παρὰ τῶν Απο 
στόλων τὴν ὑμετέραν προστασίαν. 
M; καταισχύνωµεν τὸν πατέρα" 
γενώµεθα γνήσιοι παῖδες, ἀλλὰ μὴ 
νόθοι. Οἴδατε ὅπως συνανεστρά- 
φην μεθ ὑμῶν' à παρὼν ἔλεγον 
ὑμῖν, ταῦτα καὶ ἀπὼν γράφω" Et τις 
ov φιλεῖ τὸν Κύριον Ἰησοῦν, ἤτω 
ἀνάθεμα. ἍἨΜιμηταί µου Ὑίνεσθε. 
Αντίψυχον ὑμῶν γενοίµην, orav ܙܐ‎ - 
coU ἐπιτύχω. Μνημονεύετέ µου τῶν 
δεσμῶν. 


Η΄, Οἱ πρεσβύτεροι, ποιµάνατε τὸ 
ἐν ὑμῖν ποίµνιον, ἕως ἀναδείξῃ 6 Θεὸς 
τὸν μέλλοντα ἄρχειν ὑμῶν' ἐγὼ γὰρ 
ἤδη σπένδοµαι, ἴναΧριστὸν κερδήσω. 


igitur in malum currentes operatores, inimicos crucis Christi; quo- Phil. iii. 
rum finis perditio, quorum Deus venter, quorum gloria in confusione 1597 
ipsorum. Videte canes sine voce, serpentes surrepen 


jes, infoveatos 
dracones, aspides, basiliscos, scorpiones. [sti enim sunt thoes vulpes, 
hominis imitatores simie. 


VII. Pauli et Petri fiatis discipuli: non perdatis depositum. Re- 
cordamini Euodii digne beati Pastoris vestri; qui primus ordinatus 
ab Apostolis in vestram prelationem. Non erubescamus patrem: 
fiamus proprii pueri, sed non nothi. Scitis qualiter conversatus sum 
vobiscum. Que presens dicebam vobis, hzec et absens scribo: Qui 1Cor.xvi.22. 
non amat Dominum Jesum, sit anathema. Imitatores mei estote. 
Consimilis anime vobiscum fiam; quando utique Deo potiar. Me- cir. 18 
mentote meorum vinculorum. 

VIII. Presbyteri, pascite eum qui in vobis gregem: usquequo } v.?. 
ostendat Deus futurum principari vobis. o enim jam sacri- 5 Ta.iv. 6. 
ficor, et tempus resolutionis mes instat, ut Christum lucrificiam. ܒܝ‎ 


Mal. ii. 15 
Mat. xix 
4, 5. 


Eph. vi. 3. 


Job xxxi. 
13, 14. 


Mai. ji. 15. 
Mat. xix. 
4, 5. 


Eph. vi. 3. 


Job xxxi. 
13,14. 


138 


Diaconi agnoscant cujus sint dig- 
nitatis: et studeant esse inculpa- 
biles, ut sint Christi imitatores. 
Populus subditus sit Presbyteris 
et Diaconis. Virgines cognoscant 
cui se consecraverunt. 


IX. Viri diligant conjuges suas: 
memores quia una uni, et non 
multe uni in principio creature 
date sunt in possessionem. Mu- 
lieres honorificent viros suos, ut 
carnem suam: et non audeant 
proprio nomine eos vocare. Sciant 
autem solos viros suos compares 
esse; quibus et conjuncte sunt 
secundum ordinationem Dei. Pa- 
rentes, erudite filios. eruditione 
sancta, Filii, honorate parentes: 
ut bene sit vobis, et sitis longeevi 
super terram. 

X. Domini, nolite superbe ser- 
vis uti: imitantes patientissimum 
Job, dicentem; Si prave judi- 
cavi servum meum, aut ancillam 
meam; judicer ego ab eis: quid 
enim faciam, si interrogationem 
Dominus fecerit de me? et ܝ ܗܘ‎ 
tera, quee sequuntur, bene nóstis. 
Servi, nolite ad iracundiam in 
aliquo provocare dominos: ne 
forte aliquid mali fiat vobis; et 
vos ipsi vobis eritis rei. 

XI. Nemo otiosus manducet ; 
ne vagus et fornicarius efficiatur. 


THE EPISTLE TO THE ANTIOCHIANS. 


Οἱ διάκονοι γινωσκέτωσαν oiov εἰ- 
σὶν ἀξιώματος, καὶ σπουδαζέτωσαν 
ἄμεμπτοι εἶναι, ἵνα Bot μιμηταὶ Χρι- 
στοῦ. 0 λαὸς ὑποτασσέσθω τοῖς 
πρεσβυτέροις καὶ τοῖς διακόνοις. Αἱ 
παρθένοι γινωσκέτωσαν Tivi καθιέ- 
ρωσαν ἑαντάς. 

©’. Οἱ ἄνδρες στεργέτωσαν τὰς 
ὁμοζύγους, μνημονεύοντες, ὅτι µία 
ἑνὶ, ov πολλαὶ ἑνὶ ἐδόθησαν ἐν τῇ 
κτίσει. Al γυναῖκε  τιµάτωσαν 
τοὺς ἄνδρας, ὡς σάρκα ἰδίαν μηδὲ 
ἐξ ὀνόματος αὐτοὺς τολμάτωσαν 
KaAetv" σωφρονιζέτωσαν ¢ δὲ, μόνους 
ἄνδρας τοὺς ὁμοζύγους εἶναι vopi- 
ζουσαι, otc καὶ ἠνώθησαν κατὰ γνώ- 
µην Θεοῦ. Οἱ Ὑονεῖς, τὰ τέκνα παι- 
δεύετε παιδείαν i ἱεράν. Τὰ τέκνα, 
τιμᾶτε τοὺς γονεῖς, ἵνα ev ὑμῖν ᾖ. 

I’. Οἱ δεσπόται, µ m ὑπερηφάνως 
τοῖς δούλοις προσέχετε, μιμούμενοι 
τὸν τλητικὸν Top | εἰπόντα. Ei δὲ 
καὶ ἐφαύλισα κρῖµα Sepánovrós 
µου, 1j Sepanaivys µου, κρινοµένων 
αὐτῶν πρός µε τί γὰρ ποιήσω, 
edv ἐτασίν μου 6 Κύριος ποιήσηται ; 
καὶ τὰ ἑξῆς ἐπίστασθε. οἱ δοῦλοι, 
μή παροργίζετε τοὺς δεσπότας ἐν 
μηδενὶ, ἵνα uy κακῶν ἀνηκέστων 
ἑαυτοῖς αἴτιοι γένησθε. 

IA’. Μηδεὶς ¢ ἀργὸς ἐσθιέτω, li ἵνα pn 
ῥεμβὸς yévytat, καὶ πορνοσκόπος. 


Diaconi cognoscant cujus sint dignitatis: et studeant immaculati 


Populus subjiciatur Presbyteris et 
Virgines cognoscant cui consecraverunt seipsas. 


recordantes quoniam una uni, non 


esse, ut sint imitatores Christi. 
Diaconis. 


IX. Viri diligant conjuges: 


multz uni date suntin creatione. Mulieres honorent viros, ut pro- 


Castificent 


priam carnem. neque ex nomine ipsos audeant vocare. 


autem ; solos viros conjuges esse existimantes, quibus et unite sunt 


Parentes, filios erudite disciplinam sa- 
Filii, honorate parentes: ut bene vobis sit. 


X. Domini, non superbe servis preeferamini : 


imitantes Job, di- 


secundum sententiam Dei. 
cram. 


centem; Si autem et depravavi judicium servi mei, vel ancille mee, 
judicatis ipsis ad me. Quid enim faciam, si scrutinium mei Dominus 


Servi, non irritetis dominos in ira: 


faciat? et que deinceps, scitis. 


ut non malorum insanabilium vobismet cause fiatis. 
XI. Otiosus nullus comedat ; ut non negligens fiat et fornicarius. 


Eph. v. 3. 


Eph. v. 3. 


THE EPISTLE TO THE ANTIOCHIANS. 


Ebrietas, iracundia, invidia, mali- 
loquium, clamor, blasphemia, non 
nominetur in vobis. Viduee non 
in deliciis agant; ne per luxu- 
riam abjiciant verbum. Cesari 
subditi estote in his in quibus 
sine periculo est ipsa subjectio. 
Principes nolite exasperare: ne 
detis occasiones adversum vos 
querentibus eas. De maleficiis 
autem et veneficiis, vel homicidio, 
ex abundanti est scribere vobis: 
quando hec etiam in Gentibus 
abominabile sit agere. Hec au- 
tem non sicut Apostolus preci- 
pio; sed sicut conservus vester, 
commemorans vos. 

XII. Saluto sanctum Presby- 
terium. Saluto sacrosanctos Dia- 
conos, et desiderabile mihi nomen 
ejus quem reservavi pro me in 
Spiritu sancto, cum Christum me- 
ruero adipisci: pro cujus anima 
ego efficiar. Saluto subdiaconos, 
lectores, cantores, ostiarios, labo- 
rantes, exorcistas, atque confes- 
sores. Salutocustodes sanctarum 
portarum, Diaconissas, que sunt in 
Christo. Saluto susceptricesChris- 
ti virgines; quas ego nutrivi in 
Domino Jesu. Saluto pudicissi- 
mas viduas. Saluto plebem Domi- 
ni, à minimo usque ad maximum, 
et omnes sorores meas in Domino. 


139 


Μέθη, 467, POdvos, λοιδορία, κραυ- 
γή, βλασφημία, μηδὲ ὀνομαζέσθω 
év ὑμῖν. Ai χῆραι μὴ σπαταλά- 
τωσαν, ἵνα p» καταστρηνιάσωσι 
τοῦ λόγου. To Καΐσαρι ὑποτά- 
nre, ἐν ois ἀκίνδυνος ἡ ὑποταγή. 
Τοὺς ἄρχοντας pn ἐρεθίζετε eis πα- 
ροξυσμὸν, ἵνα μὴ Ore ἀφορμῆν τοῖς 
ζητοῦσι καθ ὑμῶν. Περὶ δὲ γοη- 
τείας, ἢ παιδεραστίας, ἢ φόνου, πε- 
ριττὸν τὸ γράφειν, ὁπότε ταῦτα καὶ 
τοῖς ἔθνεσιν ἀπηγόρευται πράττειν. 
Ταῦτα ovx ὡς ἀπόστολος παρακε- 
λεύομαι, AAA’ ὡς σύνδουλος ὑμῶν 
ὑπομιμνήσκω ὑμᾶς. 


IB’. Ασπάζομαι τὸ ἅγιον πρε- 
σβυτέριον. ᾿Ασπάζομαι τοὺς ἱεροὺς 
διακόνους, καὶ τὸ ποθεινόν jot ὄνο- 
pa, ὃν ἐπίδοιμι ἀντὶ ἐμοῦ ἐν πνεύ- 
µατι ἁγίω, ὅταν Χριστοῦ ἐπιτύ- 
χω’ οὗ ἀντίψυχον γενοίµην. ᾿Ασπά- 
Copa: ὑποδιακόνους, ἀναγνώστας, 
ψάλτας, πυλωροὺς, τοὺς κοπιῶντας, 
ἐπορκιστᾶς, ὁμολογητάς. ᾿Ασπά- 
ζομαι τὰς φρουροὺς τῶν ἁγίων πυ- 
λώνων, τὰς ἐν Χριστῷ διακόνους. 
Ἀσπάζομαι τὰς αχριστολήπτους 
παρθένους, Ov ὀναίμην ἐν Kupío 
Ἰησοῦ. ᾿Ασπάζομαι τὸν λαὸν Ku- 
ρίου ἀπὸ μικροῦ ἕως µεγάλου, καὶ 
πάσας τὰς ἀδελφάς µου ἐν Kupíq. 


Ebrietas, ira, invidia, contumelia, clamor, blasphemia, neque nomi- 
nentur in vobis. Vidue non delicientur; ut non aberrent a sermone. 
Ceesari subjicimini, in quibus non periculosa subjectio. Principes non 
irritetis in amaricationem: ut non detis occasionem querentibus ad- 
versum vos occasionem. De incantatione, vel puerili desiderio, vel ho- 
micidio, superfluum scribere: quum hec et Gentibus prohibita sunt fie- 
ri. Hec non ut Apostolus jubeo; sed ut conservus vester, monefacio vos. 


XII. Saluto sanctum Presbyterium. Saluto sacros Diaconos, et 
desideratum mihi nomen: quem videam pro me in Spiritu sancto, 
cum utique Christo fruar; cujus consimilis animi fiam. Saluto sub- 
diaconos, lectores, cantores, ostiarios, laborantes, exorcistas, confes- 
sores. Saluto custodes sanctarum portarum, existentes in Christo 
ministros. Saluto a Christo sumptas virgines: quibus fruar in Do- 
mino Jesu. Saluto venerabilissimas viduas. Saluto populum Do- 
mini, a parvo usque ad magnum, et omnes sorores meas in Domino. 


Sa- 2Cor.xiii.12. 


140 


XIII. Saluto Cassianum hospi- 
tem meum, et conjugem ejus, et 
amabiles natos ejus. Salutat vos 
Polycarpus, digne decentissimus 
Episcopus; qui et curam vestri 
gerit; cui et commendavi vos 
in Domino. Et omnis Ecclesia 
Smyrnensium memor est vestri 
in orationibus apud Deum. Sa- 
lutat vos Onesimus, Ephesiorum 
Pastor. Salutat vos Damas, Mag- 
nesie Episcopus.  Salutat vos 
Polybius, Trallianorum antistes. 
Salutat vos Philon et Agathopus 
diaconi ; qui me sequuntur. 
lutate invicem in osculo sancto. 


XIV. Hee autem a Philippis 
scribo vobis. Incolumes vos ille 
qui est solus ingenitus, per illum 
qui est ante secula natus, spiritu 
et carne custodiat: et videam vos 
in regno Christi. Saluto eum 
qui post me futurus est princeps 
vester: quem et adquisivi in 
Christo. Incolumes estote Deo 
et Christo, illuminati Spiritu 
Sancto. 


THE EPISTLE TO THE ANTIOCHIANS. 


ΙΓ΄. Ασπάζομαι Κασσιανὸν, καὶ 
τὴν ὁμόζυγον αὐτοῦ, καὶ τὰ φίλ- 
τατα αὐτοῦ τέκνα. ΛΑσπάζεται 
ὑμᾶς Πολύκαρπος, 6 ἀξιοπρεπῆς 
ἐπίσκοπος, ᾧ καὶ µέλει περὶ ὑμῶν' 
ᾧ καὶ παρεθέµην suas ἓν Κυρίῳ' 
καὶ πᾶσα δὲ ἡ ἐκκλησία Σμυρναίων 
μνημονεύει ὑμῶν ἐν ταῖς προσευχαῖς 
ἐν Κυρίφ. Ἀσπάζεται ὑμᾶς Ὀνή- 
σιµος, ὁ Ἐφεσίων ποιµήν. ἈΑσπά- 
ζεται ὑμᾶς Δημᾶς, ὁ Μαγνησίας 
ἐπίσκοπος. Ἀσπάζεται ὑμᾶς Ilo- 
λύβιος, 6 Τραλλαίων. ᾿Ασπάζονται 
ὑμᾶς Φίλων καὶ Ἀγαθόπους, οἱ διά- 
κονοι, οἱ συνακόλουθοί µου. ΑἈσπά- 
σασθε ἀλλήλους ἐν ἁγίῳ Φιλή- 
ματι. 

IA’. Ταῦτα ἀπὸ Φιλίππων γρά- 
$« ὑμῖν. ᾿Βῤῥωμένους ὑμᾶς 6 dv 
µόνος ἀγέννητος, διὰ τοῦ πρὸ αἰώ- 
νων γεγεννηµένου, διαφυλάξει πνεύ- 
µατι καὶ σαρκί, καὶ ἴδοιμι ὑμᾶς ἐν 
τῇ τοῦ Χριστοῦ βασιλείᾳ. 'Ασπά- 
Copa: τὸν dvr ἐμοῦ μέλλοντα ἄρ- 
χειν ὑμῶν οὗ καὶ ὀναίμην ἐν Xpr- 
στῷ. "Έβῥωσθε Θεῷ καὶ Χριστῷ, 
πεφωτισµένοι τῷ Αγίῳ ἨΗνεύματι. 


XIII. Saluto Cassianum, et conjugem ipsius, et filios. Salutat vos 
Polycarpus, digne decens Episcopus, cui et cura est de vobis: cui et 


Sed et omnis Ecclesia Smyrneorum 
memoriam habet vestri in orationibus in Domino. 


Salutat vos One- 


Salutat vos Magnesius Episcopus. Sa- 


eommendavi vos in Domino. 


simus, Ephesiorum Pastor. 


lutat vos Polybius, Tralleorum. Salutant vos Philon et Agathopus 
diaconi, consecutores mei. Salutate ad invicem in osculo sancto. 


XIV. Hzc a Philippis scribo vobis. Sanet vos qui est solus in- 
genitus, per ante secula genitum, custodiat spiritu et carne: et vi- 
deam vos in Christi adventu. Saluto eum qui pro me futurus est 
principari vobis: quo fruar in Christo. Valete in Deo et Christo, 
illuminati Spiritu Sancto. 


2Cor.xiii.12. 








Gal. i. 4. 


Gal. vi. 2. 


Esai. i. 18. 


Gal.1. 4. 


Gal. vi. ?. 


THE EPISTLE TO HERO THE DEACON. 


EJUSDEM AD HERONEM, 


Ecclesie Antiochene Diaconum: 
quem ei Dominus ostendit sessurum 
in sede ipsius, Ex Philippis. 


Ignatius, qui et Theophorus, a Deo 
honorabili, desiderabili, pudico, 
Christifero, spiritifero, in fide 
et dilectione, Heroni diacono 
Christi, ministro Dei, gratia et 
misericordia et pax ab omni- 
potente Deo, et Christo Jesu 
Domino nostro, unigenito filio 
ejus; qui dedit semetipsum 
pro peccatis nostris, ut redime- 
ret nos de hoc presenti seculo 
maligno, et salvos faceret in 
regnum suum celeste. 


I. Rogo te in Domino adjicere 
ad cursum tuum, et defendere 
dignitatem tuam: consonantiz 
que est ad Sanctos curam ge- 
rere. Infirmiores suffer; ut ad- 
impleas legem Christi. Jejuniis 
et orationibus vaca: sed non ul- 
tra mensuram, ne teipsum dejicias. 
Vino et carnibus non ex toto absti- 
neas: non enim sunt abominabiles. 
Bona, inquit, terre comedetis. 


TOY AYTOY IIPOZ HPONA 


3 , 
Διακόνον Αντιοχείας. 


Ἰγνάτιος, 6 καὶ Θεοφόρος, τῷ 3εο- 
TINTED και ποθεινοτάτῳ, σεμνο- 
τάτῳ, χριστοφόρῳ, πνευµατοφό- 
pe, 'γνησίῳ τέκνῳ ἐν πίστει καὶ 
ἀγάπῃ, Ἡρωνι διακόνῳ Χριστοῦ, 
ὑπηρέτῃ Θεοῦ, apts, ἔλεος, καὶ 
εἰρήνη ἀπὸ του παντοκράτορος 
Θεοῦ, καὶ Χριστοῦ Ἰησοῦ τοῦ 
Κυρίου ἡμῶν, τοῦ μονογενοῦς αὖ- 
τοῦ υἱοῦ, τοῦ ¦ δόντος ἑ ἑαυτὸν ὑπὲρ 
τῶν ἁμαρτιῶν ἡμῶν, ὅπως ἐξέ- 
ληται ἡμᾶς ἐκ τοῦ ἐνεστῶτος 
αἰῶνος πονηροῦ, καὶ σώσῃ els 
την βασιλείαν αὐτοῦ τήν ἔπου- 
ράνιον. 


Α. Παρακαλῶ σε ἐν Θεῷ προσ- 
θεῖναι τῷ Ópóuo σου, καὶ ἐκδικεῖν 
σου τὸ ἀξίωμα.. Της συμφωνίας τῆς 
πρὸς τους ἁγίους φρόντιζε’ τοὺς 
ἀσθενεστέρους βάσταζε, ἵ ἵνα πλη- 
ρώσης τὸν νόµον τοῦ Χριστοῦ. Ny- 
στείαις καὶ δεήσεσι σχόλαζε, ἀλλὰ 
μὴ ἀμέτρως, ἵνα μη σαυτὸν κατα- 
Barns" ܘܐܘ‎ καὶ κρεῶν μὴ πάντῃ 
ἀπέχου οὐ γάρ ἐστι βδελυκτά’ Τὰ 


γὰρ ἀγαθὰ τῆς γῆς, φησὶ, φάγεσθε' 


EPISTOLA AD HERONEM 
Diaconum Ecclesie Antiochenorum. 


Ignatius, qui et Theophorus, a Deo honorato et desideratissimo, Chris- 
tifero, spirituali filio in fide et charitate, Eroni diacono Jesu Christi 
et famulo Dei, gratia, misericordia et pax ab omnipotenti Deo et 


qui dedit 


Jesu Christo Domino nostro, unigenito filio ipsius; 


semetipsum pro nobis et peccatis nostris, ut eriperet nos ex pre- 
senti seculo nequam, et salvaret in regnum ipsius superceleste. 


I. Deprecor te in Deo apponere cursui tuo, et justificare tuam 


Infirmiores porta ; 
sed non 


Jejuniis et orationibus vaca: 


dignitatem. Concordiamque ad Sanctos cura. 


ut impleas legem Christi. 


immoderate, ut teipsum prosternas. A vino et carnibus non omnino 
abstine: non enim sunt abominabilia. Bona enim terre comedite, ait. Esii19. 





148 


Et, Carnes ut olera manducabitis. Gen. ix. 3. 
Sed et, Vinum letificat cor homi- F* 9". 15. 
nis, et oleum exhilarat, et panis 
confirmat. Sed et mensurate et 
ordinate, tanquam Deo conce- 
dente. Quis enim manducat, aut 
quis bibit, preter eum? quoniam 
quicquid bonum. est, ejus, et quic- Zach. ix. 17. 
quid optimum, ipsius. Lectioni Q"*t1*z) 
intende: ut non solum ipse scias 

leges, sed etiam aliis eas exponas, 

ut Dei athleta, Nemo militans 2 Tim.ii.45. 
Christo implicat se negotiis secu- 
laribus: ut placeat ei cui se pro- 
bavit. Sed nec vir* athleta co- 
ronabitur, nisi legitime certave- 
rit Pro anima tua ego vinctus 
sum. 

IL. Omnis igitur qui dixerit 
preter illa que tradita sunt; ta- 
metsi fide dignus sit, tametsi je- 
junet, tametsi virginitatem ser- 
vet, tametsi signa faciat, tametsi 
prophetet: lupus tibi ° pareat, in Mat. vii.15. 
grege ovium, corruptionem ope- " *PP#rest. 
rans. Si quis crucem negaverit ; 
et passionem erubuerit; sit tibi 
tanquam adversarius: tametsi | Cor xiii. 
substantiam suam pauperibus tri- — ^? 
buat, tametsi montes transferat, 
tametsi corpus suum combus- 
tioni tradat; sit tibi execrabilis 
et abominabilis. Si quis infal- 
saverit Legem et Prophetas, 


Eccl. ii. 25. 


9 al. vi, 


THE EPISTLE TO HERO THE DEACON. 


Καὶ, Εδεσθεκρέα ὡς λάχανα. Καὶ, 
Olvos εὐφραίνει καρδίαν ἀνθρώπου, 
καὶ ἔλαιον ἱλαρύνει, καὶ ἄρτος στε- 
pile’ ἀλλὰ µεμετρηµένως καὶ εὖ- 
τάκτως, ὡς Θεοῦ χορηγοῦντος. Τίς 
γὰρ φάγεται, ἤ τίς πίεται παρὲξ 
αὐτοῦ; ὅτι εἴτι καλὸν, αὐτοῦ. καὶ 
εἴτι ἀγαθὸν, αὐτοῦ. Tj ἀναγνώ- 
σει πρόσεχε, ἵνα py µόνον αὐτὸς 
εἰδῆς τοὺς νόµους, ἀλλὰ καὶ ἄλλοις 
αὐτοὺς ἐξηγῇ, ὡς Θεοῦ ἀθλητής. 
Ovdets στρατευόµενος ἐμπλέκεται 
ταῖς τοῦ βίου πραγµατείαις, ἵνα τῷ 
στρατολογήσαντι ἀρέσῃ' ἐὰν δὲ καὶ 
ἀθλῇ τις, οὐ στεφανοῦται, ἐὰν μὴ 
νοµίµως ἀθλήσῃ. Ἀντίψυχόν σου 
ἐγὼ ó δέσµιος. 


Β΄. Πᾶς ὁ λέγων παρὰ τὰ δια- 
4 5 A 
τεταγµένα, kGv ἀξιόπιστος 4, Kav 
“A ܫ‎ 
νηστεύῃ, Kav παρθενεύῃ, kàv σημεῖα 
moth, káv προφητεύῃ, λύκος σοι 
φαινέσθω, ἓν προβάτου δορᾷ, προ- 
, ܠ‎ / » 
Barwv $8opav κατεργαζόµενος. Et 
τις ἀρνεῖται τὸν σταυρὸν, kai TO πά- 
Gos ἐπαισχύνεται, ἔστω σοι ὡς αὐ- 
, ܠ‎ 
υτὸς 6 ἀντικείμενος, Kay ψωμίσῃ τὰ 
ὑπάρχοντα πτωχοίς, Kav ὄρη µεθι- 
στῷ, Kav παραδῷ τὸ σῶμα εἰς καῦ- 
ܝ‎ , » 
σιν, ¢¢ T€) cot βδελυκτός. Et Ti av- 
, A , a ܠ‎ , 
Ailes Τον νόµον, 7 τους προφήτας, 


Et, Manducate carnem ut olera. Et, Vinum letificat cor hominis, et Gen. ix. 3. 
oleum exhilarat, et panis confirmat. Sed moderate et ordinate, ut Deo P* *.15. 
tribuente. Quis enim comedit, vel quis bibit, sine ipso? quoniam si Feel. ii. 25. 
quid bonum, ipsius? et si quid bonum, ab ipso.  Lectioni attende: (ieu lee 
ut non solum ipse scias leges, sed et aliis ipsas enarres, ut Dei athleta. 7 
Nullus militans implicatur vite negotiis: ut ei cui militat placeat. 2 Tim.ii.4,5. 
Si autem et certet quis; non coronatur, nisi legitime certaverit. 
Consimilis anime tibi ego vinctus. 


II. Omnis qui dicit preter precepta; etsi dignus fide sit, etsi 
jejunet, etsi virginitatem servet, etsi signa faciat et prophetet: 
lupus tibi appareat in ovis pelle, ovium corruptionem operans. Mat.vii.15. 
Si quis negat crucem, et passionem erubescit; sit tibi sicut Anti- 
christus et Adversarius: etsi distribuat in cibos que habet pau- 1 Cor. xiii 
peribus, etsi montes transferat, etsi tradat corpus in combustio-  ?? 
nem; sit tibi abominabilis. Si quis depravat Legem vel Prophetas, 





1 Tim 3 


THE EPISTLE TO HERO THE DEACON. 


quos Christus preesens adimplevit ; 
sit tibi tanquam Antichristus. Si 
quis hominem tantum dixerit 
Dominum; Judaeus est Christi 
interfector. 

III. Viduas honora, que vere vi- 


duz sunt. Pupillos tuere. Deus Pe. xri: 


1 Tim.iv.1* 


enim pater est pupillorum, etjudex 
viduarum. Nihil sine Episcopis 
agas. Sacerdotes enim sunt; tu ve- 
ro minister sacerdotum. Illi enim 
baptizant, sacerdotium agunt, or- 
dinant, manus imponunt: tu vero 
eis ministras, sicut sanctus Ste- 
phanus Jacobo et Presbyteris in 
Hierosolymis. Congregationem 
noli ܒ‎ : nominatim omnes 
require. Nemo adolescentiam tu- 
am contemnat: sed forma esto fi- 
delium in verbo et conversatione. 
IV. Domesticos ne confundas : 
communis est enim nobis et ip- 
sis natura. Mulieres noli exe- 
crari: ipse enim pariunt et nu- 
triunt  Diligi ergo oportet eas 
enerationis causa; tantum in 
mino: quia sine muliere vir 
omnino generare non potest. Ho- 
norare ergo oportet eas, ut coope- 


rarias generationis: quia neque } Cor. αἱ |). 


e. Deus 1 Tim.+.3 
Pa. ixviu. 3. 


Neque vir sine muliere, 1 Cor.xi.ll. 


vir sine muliere, neque mulier 
sine viro, aliquando originem 
sortiri potuit nisi in solis illis 
protoplastis: quia corpus Ads ex 


143 


οὓς 6 Χριστὸς παρὼν ἐπλήρωσεν, 
ἔστω σοι ὡς Αντίχριστος. Et τις 
ἄνθρωπον ψιλὸν λέγῃ τὸν Κύριον, 
Ἰουδαῖός ἐστι χριστοκτόνος. 

I". Χήρας τίµα, τὰς ὄντως χήρας" 
ὀρφανῶν προϊστασο' 6 Θεὸς γάρ 
ἐστι πατήρ τῶν ὀρφανῶν, καὶ κρι- 
τῆς τῶν χηρῶν. Μηδὲν ἄνευ τῶν 
ἐπισκόπων πράττε' ἱερεῖς γάρ εἶσι, 
σὺ δὲ διάκονος τῶν ἱερέων ἐκεῖνοι 
βαπτίζουσιν, ἱερουργοῦσι, χειροτο- 
νοῦσι, χειροθετοῦσι' σὺ δὲ αὐτοῖς 
διακονεῖς, ὡς Στέφανος 6 ἅγιος 
ἐν Ἱεροσολύμοις Ἰακώβῳ καὶ τοῖς 
πρεσβυτέροι.. Τῶν συνάξεων py 
ἀμέλει' ἐξ ὀνόματος πάντας ἐπιζή- 
τει. Mydeis σου τῆς νεότητος Ka- 
ταφρονείτω, ἀλλὰ τύπος γίνου τῶν 
πιστῶν ἐν λόγῳς ἐν ἀναστροφῇ. 

A’. Οἰκέτας uy) ἐπαισχύνου' κοι- 
νωνεῖ γὰρ ἡμῖν καὶ αὐτοῖς ἡ φύσις. 
Γυναῖκας pn βδελύττου' αὐταί σε 
γὰρ γεγεννήκασι, καὶ ἐξέθρεψαν' 
ἀγαπᾶν οὖν χρὴ τὰς αἰτίας τῆς 
γεννήσεως, µόνον δὲ ἐν Kupiw, ἄνευ 
δὲ γυναικὸς ἀνὴρ οὐ παιδοποιήσει' 
τιμᾷν οὖν Xp" τὰς συνεργοὺς τῆς 
γεννήσεως. Οὔτε ἀνῆρ χωρὶς *yvvau- 
Kos, οὔτε yu) χωρὶς ἀνδρὸς, el uy) 
ἐπὶ τῶν πρώτων πρωτοπλάστων’ 
τοῦ γὰρ ‘Ada τὸ σῶμα, ἐκ 


quos Christus presens adimplevit; sit tibi ut Antichristus. Si quis 
hominem nudum dicit Dominum, Judzus est Christi occisor. 


III. Viduas honora, eas que vere viduz. Orphanos prote 


enim pater est orphanorum, et judex viduarum. Nihil sine Episcopis 


Illi 


Sacerdotes enim sunt: tu autem Diaconus sacerdotum. 


operare. 


baptizant, sacrificant, manus imponunt: tu autem ipsis ministras, ut 
Stephanus sanctus, in Hierosolymis, Jacobo et Presbyteris. Congrega- 1 Tim.iv.!°. 
tiones non negligas: ex nomineomnesrequire. Nullus tuam juventutem 
contemnat: sed exemplum esto fidelium in sermone et conversatione. 

IV. Servos non erubesce: communis enim nobis et ipsis na- 
tura. Mulieres non abominare: ipse enim te genuerunt et enu- 
triverunt. Diligere igitur oportet causas generationis; solum in 


Honorare 


Sine muliere autem vir non pueros faciet. 
igitur oportet conjuges generationis. 


Domino. 


neque mulier sine viro: nisi in protoplastis. Ade enim corpus ex 





Ja. iv. 5. 
] Pet.v.6. 


Ps. v. 6. 


144 


quatuor elementis factum est: 
Eva vero de latere Ade. Glorio- 
sum vero habitaculum Domini ex 
sola Virgine. Execrabilis quidem 
non videtur legitima commixtio: 
sed Deo condecens est, ipsius ge- 
nerationis ordinatio. Decebat 
enim Opificem, non secundum 
humanam consuetudinem nativi- 
tate uti; sed gloriose et nove, ut 
decebat, nasci Factorem. 


V. Superbiam fuge: Superbis 
enim Deus resistit. Falsiloquium 
execrare. Perdes enim, ait, om- 
nes qui loquuntur mendacium. 
Invidiam cave. Author enim ejus 
Diabolus ; et successor ipsius Cain 
fratri invidens, et de invidia ho- 
micidium perpetrans. Sorores 
meas mone Deum diligere, et so- 
lis viris suis sufficere debere. Si- 
militer et fratres meos mone, suis 
conjugibus debere sufficere. Vir- 
gines custodi, tanquam Christi 
sacramenta. Longanimis esto, ut 
sis multus prudentia. Pauperi- 
bus, secundum quod habueris, be- 


nefacere ne neglexeris. Eleemo- Prov. xv.?7. 


Ja. iv. 6. 
1 Pet.v. 5. 
Ps. v. 5. 
Gen. iv. 


Prov. xv.27. 


syna enim et fide purgantur pec- 
cata. 


VI. Teipsum castum custodi, tan- 
quam Dei habitaculum : templum 
Christi constitutus, et organum 
Spiritus sancti existens. Scito quo 
modo teenutrierim. Etsi minimus 


THE EPISTLE TO HERO THE DEACON. 


TOv τεσσάρων στοιχείων’ τῆς δὲ 
Evas, ἐκ τῆς πλευρᾶς τοῦ Αδάμ’ 
καὶ 6 παράδοξος δὲ τοκετὸς τοῦ 
Κυρίου, ἐκ µόνης τῆς παρθένου, οὐ 
βδελυκτῆς ovas τῆς νομίμου µίξεως, 
ἀλλὰ Θεοπρεποῦς τῆς γεννήσεως" 
ἔπρεπε γὰρ τῷ Δημιουργῷ, μὴ τῇ 
συνήθει ἀποχρήσασθαι Ὑγεννήσει, 
ἀλλὰ Tj παραδόξῳ καὶ ξένῃ, ὡς 
δημιουργῷ. 

Ε΄. Ὑπερηφανίαν φεῦγε ὑπερ- 
ἠφάνοις γὰρ ἀντιτάσσεται Κύριος. 
Ψευδολογίαν βλελύττου. Ἀπολεῖς 
yap, φησὶ, πάντας τοὺς λαλοῦντας 
τὸ ψεῦδος. Φθόνον φυλάττου' ap- 
χήγὸς γὰρ αὐτοῦ ἐστιν ὁ διάβολος, 
καὶ διάδοχος ὁ Κάῑν, ἀδελφῷ βα- 
σκάνας, καὶ ἐκ φθόνου φόνον κατ- 
εργασάµενος. Ταῖς ἀδελφαῖς µου 
παραίνει ἁγαπῷν τὸν Θεὸν, καὶ µό- 
voy ἀρκεῖσθαι τοῖς ἰδίοις ἀνδράσιν' 
ὁμοίως καὶ τοῖς ἀδελφοῖς µου παρ- 
αίνει ἀρκεῖσθαι ταῖς ὁμοζύγοις. 
Παρθένους Φφύλαττε, ὡς Χριστοῦ 
κειμήλια. ἹΜακρόθυμος ἔσο, ἵνα ic 
πολὺς ἐν φρονήσει.. Τῶν πενήτων 
μὴ ἀμέλει, ἐν οἷς ἂν εὐπορῆς' Ἔλλεη- 
µοσύναις γὰρ καὶ πίστεσιν ἀποκα- 
θαίρονται ἁμαρτίαι. 

Σεαυτὸν ayvov τήρει, ὡς Θεοῦ‏ ܆ ܗ 
οἰκητήριον ναὸς Χριστοῦ ὑπάρχεις,‏ 
ὄργανον ei τοῦ πνεύματος. Oo‏ 
ὅπως oe ἀνέθρεψα" εἰ καὶ ἐλάχιστός‏ 


quatuor elementis; Evee autem ex costa Ade. Sed et gloriosus partus 
Domini ex sola Virgine, non abominabili legali mixtione, sed Deo de- 
cente generatione. Decuit enim ipsum, conditorem existentem, non 
consueta uti generatione, sed inopinabili et peregrina, ut conditorem. 

V. Superbiam fuge. Superbis enim Deus resistit. Falsiloquium 
abominare. Perdes enim omnes loquentes mendacium. Ab invidia 
te custodi. Princeps enim ipsius Diabolus; et successor Cain, fratri 
invidens, et ex invidia homicidium operans. Sorores meas mone 
sufficere conjugibus. Virgines castodi, ut Christi vasa. Longanimis 
sis; ut sis in prudentia multus. Inopes non negligas, in quibus uti- 
que abundas. Eleemosynis enim et fide purgantur peccata. 

VI. Teipsum castum serva, ut Dei habitaculum: templum Christi 
existis, organumque Spiritus. Nósti qualiter te enutrivi. Etsi minimus 

U 








1 Cor.1 31. 
2 Cor. x 1 


Ecc. xix. 4 


Ja. i. 6,8. 


THE EPISTLE TO HERO THE DEACON. 


quidem sum, emulator meus esto; 
et imitare conversationem meam. 
Non enim glorior in mundo, sed 
in Domino. Heronem filium me- 
um moneo; ut qui gloriatur, in 
Domino glorietur: cujus et me- 
mini filii desiderabilis: cui custos 
fiat ille solus ingenitus Deus, et 
Dominus Jesus Christus. Noli om- 
nibus credere, neque de omnibus 
uti. nequis te subintret. 

ulti enim sunt ministriSathanz: 
et qui cito credit, levis est corde. 

VII. Memento Dei, et nunquam 
peccabis. Noli esse duplex animo 
in oratione tua. Beatus est enim 
qui non dubitaverit. Credo ergo 
in Patrem Domini nostri Jesu 
Christi, et in unigenitum ejus 
Filium; quia ostendet mihi Deus 
Heronem in sede mea. Ergo ad- 
de ad cursum tuum. Precipio 
tibi coram Deo qui est super om- 
nia, et coram Christo, presente 
et Saneto Spiritu, et coram mini- 


strantibus legionibus, custodi de- 1 Tim - 


Ες. xix. 4. 
Ja.i. 6,8. 


positum meum, quod ego, et Do- 
minus Jesus Christus commenda- 
vimus tibi: et ne indignum te 
judicaveris eorum que ostensa 
sunt mihi de te à Domino. Com- 
mendo ergo tibi Ecclesiam An- 
tiochensium. Commendavi vos 
Polycarpo in DominoJesu Christo. 


145 


els, ζηλωτής µου Ὑενοῦ, µίµησαί 
µου την ἀναστροφην) ov καυχωµαι 
ἐν κόσµῳ, GAA’ ἐν Κυρίῳ' "Ἡρωνι 
τῷ ἐμῷ τέκνω παραινῶ Ὁ δὲ καυ- 
χώμενος, ἐν Κυρίῳ καυχάσθω. 
᾿Οναίμην σου, παιδίον ποθεινόν᾿ οὗ 
φύλαξ γένηται ὁ µόνος ἀγέννητος 
Θεὸς καὶ ὁ Κύριος Ἰησοῦς Χριστός. 
My πᾶσι πίστευε, μὴ πᾶσι 9άῤῥει, 
μηδὲ ἄν τις ὑποκορίζηταί σε’ πολ- 
Aoi yap εἶσιν ὑπηρέται τοῦ Σατανᾶ᾿ 
καὶ ó ταχὺ ἐμπιστεύων, κοῦφος τῇ 
καρδίᾳ. 

Ζ΄. Μέμνησο τοῦ Θεοῦ, καὶ οὐχ 
ἁμαρτήσεις ποτέ. My γίνου δίψυ- 
χος ἐν προσευχῇ σου µακάριος γὰρ 
ὁ py διστάσας. Πιστεύω γὰρ εἰς τὸν 
Πατέρα τοῦ Κυρίου Ἰησοῦ Χριστοῦ, 
καὶ εἰς τὸν μονογενῆ Yiov, ὅτι δείξει 
pot ὁ Θεὸς "Hpova ἐπὶ τοῦ θρόνου 
µου' πρόσθες οὖν ἐπὶ τῷ δρόμῳ. 
Παραγγέλλω σοι ἐπὶ τοῦ Θεοῦ τῶν 
ὅλων, καὶ ἐπὶ τοῦ Χριστοῦ, παρόν- 
τος καὶ τοῦ ᾿Αγίου Πνεύματος, καὶ 
τῶν λειτουργικῶν ταγµάτων' φύ- 
λαξόν μου τὴν παραθήκην, ἣν ἐγὼ 
καὶ ὁ Χριστὸς παρεθέµεθά σοι, καὶ 
μὴ ἑαυτὸν ἀνάξιον κρίνῃς τῶν δει- 
χθέντων περὶ σοῦ τῷ Θεῷ. Παρα- 
τίθηµί σοι τὴν ἐκκλησίαν Αντιο- 
χέων. ἨΠολυκάρπῳ παρεθέµην v- 
Bas ἐν Κυρίῳ Ἰησοῦ Χριστῷ. 


sum, zelotes mei 888 : imitare meam conversationem. Non glorior 
mundo, sed in Domino. Eroni filio meo moneo: Qui autem gloriatur, 1c..21 
in Domino glorietur. Fruar te, puer meus desiderate: cujus custos 205.511 


Non omnibus 


fiat solus ingenitus Deus, et Dominus Jesus Christus. 


crede, non de omnibus confide : neque utique aliquis seducat te. Multi 
enim sunt ministri Sathane: et qui velociter credit, levis est corde. 


VIL Memento Dei, et non peccabis aliquando. Non sis duplicis 
anime in oratione tua. Beatus enim qui non dubitat. Credo enim 
in Patrem Domini nostri Jesu Christi, et in unigenitum ipsius Filium ; 
quoniam ostendit mihi Deus Eronem in throno meo. Appone igitur 
ad cursum. Annuncio tibi in Deo omnium, et in Christo, presente | 
et Spiritu Sancto, et administratoriis ordinibus: custodi meum depo- 1 Timi”! 
situm, quod ego et Christus deposuimus tibi; et non teipsum indig- 
num judices expectatis de te a Deo. Commendo tibi Ecclesiam An- 


Polycarpo commendavi vos in Domino Jesu Christo. 


tiochenorum. 


magnum se- * al. minimo 
: usque ad 
maximum. 


146 


VIII. Salutant te Episcopi, One- 
simus, Vitus, Damas, Polybius, 
et omnes a Philippis, in Christo, 
unde scripsi tibi. Saluta Deo de- 
cens Presbyterium. Saluta sanc- 
tos condiaconos tuos: quos ego 
nutrivi in Domino, in carne et 
spiritu. Saluta populum Domini, 
*a pusillo usque ad 
cundum *nomina que tibi com- 


mendo; sicut Moyses Jesu duci * aL omnia. 


Et non tibi videatur Dest xxx. 


in. xxvii. 
17. 


Tu Nu 


exercitus. 
onerosum, quod dictum est de te. 
Et si tales non sumus, quales illi 
fuerunt; sed tamen oramus ut 
tales efficiamur: quia et Abrahe 
filii sumus. Confortare ergo, He- 
ro, potenter, et viriliter age. 
enim introduces, et educes ex hoc 
nunc populum Domini, qui est in 
Antiochia: et non erit Synagoga 
Domini sicut oves non habentes 
pastorem. 

IX. Saluta Cassianum hospi- 
tem meum, et illam pudicissi- 
mam ejus conjugem, et dilectissi- 


mos filios eorum: quibus det Deus 2 Tim. i. 18. 


Et non tibi videa- Deat. xxxi. 


Tu enim induces amodo et educes Num. xxvii. 


invenire misericordiam apud Do- 
minum in illa die ministrationis, 
qui est ad nos: quos et com- 
mendo tibi in Christo. Saluta 
eos qui sunt in Laodicea fideles 
omnes, secundum nomina, in 
Christo. Eos qui sunt in Tharso 


THE EPISTLE TO HERO THE DEACON. 


Η΄ Ασπάζονταί σε οἱ ἐπίσκοποι, 
Ὀνήσιμος, Βίτος, Δάμας, Πολύβιος, 
ܢ‎ , 3 8 / 3 
και πάντες οἱ ano Φιλίππων, ἐν Χρι- 
^ ܗܨ‎ x3 , é w 
στῳ, ὀθεν και ἐπέστειλά σοι. Άσπα- 
σαι τὸ «Οεοπρεπὲς πρεσβυτέριον. 
4 
Ἄσπασαι τοὺς ἁγίους συνδιακόνους 
ܝ ܠ‎ 
σου, Qv ἐγὼ ὀναίμην ἐν Χριστῷ, 
σαρκί τε καὶ πνεύματι. Ἄσπασαι 
ܨܐ ^ 4 » / ܠ ܠ‎ 
τον λαον Κυρίου, amo µικρου εως 
, ) v d , 
µεγάλου, κατ ὄνομα οὓς TapaTi- 
e e^ ^ ? 
θηµί σοι, ὡς Μωσής Ἰησοῦ τῷ per 
^ , 
αὐτὸν στρατηγῷ καὶ µή σοι φανῇ 
4 ܠ‎ 
Bap) τὸ λεχθέν «ei γὰρ καὶ µη 
9 4 ^ ^T^ * ^ , ; ^? 
EO MEV Τοιούτοι, οἷοι εκεινοι, ἀλλ ουν 
ܠ‎ 
ye εὐχόμεθα γενέσθαι, ἔπειδη καὶ 
τοῦ Αβραὰμ ἐσμὲν παΐδες. Ἴσχυε 
ܟ‎ < v ^ 
οὖν, © “Hpwy, ypwikas καὶ ἀνδρι- 
KOs’ σὺ γὰρ εἰσάξεις ἀπὸ τοῦ νῦν, 
ܠ ܝ 3 ܠ‎ N , ܕ ܠ‎ 
καὶ ἐξάξεις τὸν λαον Κυρίου τον ἐν 
Αντιοχείᾳ, καὶ οὐκ ἔσται 7) συνα- 
ωγή Κυρίου ὡς πρόβατα ois οὐκ 
ἔστι ποιµήν. 


8 
©’. Ἄσπασαι Κασσιανὸν τὸν ξέ- 
A 
vov µου, καὶ THY σεµνοτάτην αὐτοῦ 
ε , ܬ‎ 4 » ^ 
ὁμόζυγον, καὶ Ta φίλτατα αὐτῶν 
, ? J € ܐ < ^ ¢ ܬ‎ 
παιδία᾿ ols δῴη $ Θεος evpetv έλεον 
παρὰ Κυρίου, ἐν ἐκείνῃ τῇ ἡμέρᾳ, 
a ^ 4 
τῆς eig ἡμᾶς διακονίας' οὓς καὶ πα- 
ܕ , ܢ‎ e w 
pariOnui σοι ἐν XpicTO. Ασπασαι 
τοὺς ἐν Λαοδικείᾳ πιστοὺς ἅπαντας 
κατ ὄνομα ἐν Χριστῷ. Τῶν ἐν Ταρσῷ 


VIII. Salutant te Episcopi, Onesimus, Bitus, Damas, Polybius, et 


Saluta sanctos con- 


omnes qui a Philippis in Christo, unde misi tibi. 


diaconos tuos: quibus ego fruar in Domino, carne et spiritu. Saluta 
populum Domini, a parvo usque ad magnum, secundum nomen: quos 


commendo tibi, ut Moyses Jesu post ipsum Duci. 
Et si non sumus tales, quales illi; sed 


tur grave quod dictum est. 


tamen oramus fieri: quia et Abraham sumus pueri. Fortificare igi- 


tur, 6 Heron, heroice et viriliter. 


populum Domini, eum qui in Antiochia: et non erit Synagoga Domini 


sicut oves quibus non est pastor. 


IX. Saluta Cassianum peregrinum meum, et conjugem ipsius venera- 
bilissimam, et dilectissimos ipsorum pueros; quibus dabit Deus invenire 2 Tim. i. 18. 
misericordiam a Domino in illa die, ejus quz in nos administrationis 
gratia: quos et commendo tibi in Christo Jesu. Saluta eos qui in Laodi- 
cea fideles omnes, secundum nomen, in Christo. Eos qui in Tharso 











Col. iv 1 


Col. iv. 15. 


THE EPISTLE TO HERO THE DEACON. 


noli negligere: sed assidue eis 
intende, confirmans eos in Evan- 
gelio. Marium Episcopum, qui 
est in Neapoli secus Zarbo, saluto 
in Domino. Intende etiam pudi- 
cissime Marie filie mex, quz 
est multum doctissima; et ei quee 
in domo ejus Ecclesise, que facta 
est mihi pro anima mea exem- 
plum piissimarum mulierum. Sa- 
num te et in omnibus probabilem, 
Pater Christi evo longiore, per 
ipsum Unigenitum suum custodiat 
ad utilitatem Ecclesie. Incolu- 
mis in Domino, ora pro me, ut 
consummer. 


μὴ ἀμέλει, ἀλλὰ συν έστερον 
αὐτοὺς ἐπίβλεπε, ἐπιστηρίζων αὐ- 
τοὺς elc τὸ εὐαγγέλιον. Μάριν 
τὸν ἐν Νεαπόλει τῇ πρὸς Ἄναζαρβῷ 
ἐπίσκοπον, προσαγορεύω ἐν Κυρίῳ. 
Πρόσειπε δὲ καὶ τὴν σεµνοτάτην 
Μαρίαν, τήν υγατέρα μου τὴν πο- 
λυμαθεστάτην, καὶ τὴν κατ οἶκον 
αὐτῆς ἐκκλησίαν, 7 ῆς ἀντίψυχον γε- 
νοίµην' τὸ ἐξεμπλάριον τῶν εὖσε- 
βῶν γυναικῶν. Ὑπιαίνοντά σε καὶ 
. ἐν πᾶσιν εὐδοκιμοῦντα, ὁ ὁ Πατὴρ τοῦ 
Χριστοῦ δὲ αὐτοῦ τοῦ povoryevous 
φυλάττοι ἐπὶ µήκιστον βίου χρόνον, 
ܚ‎ ὠφέλειαν τῆς τοῦ Θεοῦ ἐκκλη- 
σίας. Ἔρῤῥωσο ἐ ἐν Κυρίῳ, καὶ προσ- 
εύχου ἵνα τελειωθῶ. 


°“ 7 


non negli ¡| sed magis continue ipsos visita, confirmans ipsos se- 
cundum Evangelium. Marim, eum qui in Neapoli, ea quz ad Zarbo, 
Episcopum, saluto in Domino. Saluta autem et venerabilissimam 
Mariam filiam meam, multimode eruditissimam, et eam que secun- 
dum domum ipsius Ecclesiam: cui consimilis anime fiam, exempla- 


Sanum te et in omnibus approbatum, Pa- 


rium piarum mulierum. 


ter Christi per pu custodiat in longum vivere, ad utilitatem 


ale in Domino, et ora ut perficiar. 


Ecclesi: Christi 





THE EPISTLE TO THE PHILIPPIANS. 


EPISTOLA AD 
PHILIPPENSES, 
de Baptismo. 

Per Euphanium Lectorem, navim 
jam ascensurum. 
Ignatius, qui et Theophorus, ex 
imperio Dei Patris misericor- 
diam consecutz, in fide et pa- 
tientia et dilectione sine dolo, 
Ecclesise que est Philippis; mi- 
sericordia et pax a Deo Patre, 


et Domino Jesu Christo, qui 1 ܡܐ‎ 


est salvator omnium hominum, 

maxime fidelium. 

I. Memores charitatis vestre, 
et sollicitudinis que est in Christo, 


quam ostendistis in nobis;* de- * al. dex 


esse. 


center arbitrati sumus scribere ad 


TOY ΑΥΤΟΥ ΠΡΟΣ 
ΦΙΛΙΠΠΗ ΣΙΟΥΣ, 


N , 

περι Ὡαπτίσματος. 
Ἰ.γνάτιος, ὁ καὶ Θεοφόρος, ExKAy- 
4 ^ 3 ܠ , 9 ܟ‎ 
σίᾳθεου ἠλεημένῃ εν πίστει και 
ὑπομονῇ, καὶ ἀγάπῃ ἀνυποκρίτῳ, 

.» ܒ 
τῇ ovon ἐν Φιλίπποις, έλεος, ei-‏ 
ρήνη ἀπὸ Θεοῦ Πατρὸς, καὶ Ku-‏ 
ρίου Ἰησοῦ Χριστοῦ, ὃς ἐστι σω-‏ 
τὴρ πάντων ἀνθρώπων, µάλιστα‏ 

πιστῶν. 


A. Μεμνημένοι τῆς ἀγάπης 
ὑμῶν, καὶ τῆς ἐν Χριστῷ σπου- 
δῆς, ns ἐνεδείξασθε εἰς ἡμᾶς, πρέ- 
zov ἡγησάμεθα γράψαι πρὸς τὴν 


148 


fraternam in Domino unanimi- 
tatis vestre dilectionem; com- 
memorans vos cursus vestri in 
Christo, ut idipsum dicatis omnes, 
unum sentientes; in hoc ipso fidei 
canone fixi: sicuti et Paulus eru- 
diens vos dicit: Unus est om- 
nium Deus Pater Christi, ex quo ! Cor.viii.6. 
omnia; et unus Dominus noster 
Jesus Christus, filius Dei unige- 
nitus, dominator universorum, per 
quem omnia. Unus autem etiam 
Spiritus Sanctus, qui operabatur 
in Moyse et Prophetis, et Apos- 
tolis. Unum quoque et baptisma, 
quod datur in morte Christi. Una 
itaque Ecclesia etiam esse debet, 
et una fides quz est in Christo: 
secundum dictum ejusdem Apos- 
toli, dicentis: Unus Dominus, Eph.iv. 5,6. 
una fides, unum baptisma: unus 
Deus et Pater omnium: qui est 
super omnes, et per omnes, et in 
omnibus. 


II. Unus ergo est Deus et Pa- 
ter; et non duo vel tres: unus 
scilicet qui est et non preter 
eum, solus verus. Dominus enim, Dent vi. 4. 
inquit, Deus tuus, Dominus unus 
est. Et iterum: Nonne unus 
Deus creavit nos; et unus pater 
est omnium nostrum ? Unus 
quoque et filius, Deus Verbum. 
Unigenitus, inquit, qui est in sinu Joh. i. 18. 
Patris. Et rursum: Paus Dominus 1Cor. vii. 6. 
Jesu Christus. Et alibi: Quod est Prov. xxx.4. 
nomen ejus; aut quod est nomen 
filii ejus? Scitote autem, quia 
unus est etiam Spiritus Sanctus 
Paracletus: sicut idem Paulus 
ait: Unus Spiritus, sicut vocati 
estis in una spe vocationis vestrae. 
Et iterum: Omnes, inquit, in uno 1Cor. xii.13. 
spiritu potati sumus. — Manifeste 
autem dona gratiarum ipse unus 1Cor. xii.11. 
atque idem Spiritus operatur. 
Ergo neque tres sunt Patres, 
neque tres Filii; sed neque tres 
Paracleti : sed unus Pater, et 
unus Filius, et unus Paracletus. 


Mal.ii. 10. 


Eph. iv. 4. 


THE EPISTLE TO THE PHILIPPIANS. 


φιλάδελφον ὁ ὑμῶν κατὰ Θεὸν ܚܡ‎ 
ܝ‎ ἀγάπην, ὑπομιμνήσκειν ὑμᾶς 
τοῦ év Χριστῷῶ ὑμῶν δρόµου, ἵνα 
ܠ‎ 3 A ܨ‎ : , , 
TO αὐτὸ λέγητε πάντες, σύμψυχοι, 
a ܓ‎ a ^ 
TO Ev φρονοῦντες, τῷ αὐτῷ κανόνι 
τῆς πίστεως στοιχοῦντες, ὡς Παὔ- 
λος ὑμᾶς ἐνουθέτει. Ei γὰρ eic ἐστὶν 
6 τῶν ὅλων Θεὸς, 6 Πατήρ τοῦ Χρι- 
A 9 T^ - ܢ‎ ρ e e ܬ‎ νε 
στοῦ, ἐξ ov τα πάντα εἰς δὲ καὶ ܘ‎ 
Κύριος ἡμῶν Ἰησοῦς, ὁ τῶν ὅλων 
΄ > "^ A , a ܪ ܪܕ‎ 
Κύριος, δι οὗ τὰ πάντα ἓν δὲ καὶ 
ܫ‎ e ܕ ܕܗ 9 ܢ‎ 
Ilveupa Άγιον, TO €vep*yncav ev 
M«o7 καὶ προφήταις καὶ ἀποστό- 
a ܢ‎ A! rd \ 09 
Aoic* ἓν δὲ καὶ τὸ βάπτισμα, TO eis 
ܪ‎ , ^ , , : 
τον Sávarov τοῦ Κυρίου διδόµενον 
, ܠ‎ A ε 3 A5 pos 
µία δὲ kat ἡ ἐκλεκτη ܗܬܐܐ‎ 
> 
µία ὀφείλει εἶναι καὶ ἡ κατὰ Ἆρι- 
Ό 
στὸν (Tig. Eis γὰρ Κύριος, µία 
, A 0 e ܪ ܬ‎ 
πίστις, ἓν βάπτισμα, eic Θεος Kat 
Πατὴρ πάντων, καὶ διὰ πάντων, καὶ 
ἐν πᾶσιν. 


Β΄. Eis οὖν Θεὸς καὶ Πατηρ, καὶ 
ov δύο, ov δὲ τρεῖς eic ὁ Qv, καὶ οὐκ 
ἔστι πλὴν αὐτοῦ, ὁ μόνος ἀληθινός' 
Κύριος yep, φησὶν, 6 0 Θεός σου, Ki- 
pros εἷς ἐστί. Καὶ πάλιν | Ov eic 
Θεὸς ἔἕκτισεν ἡμᾶς; ; οὐχ εἷς Πατὴρ 
πάντων ἡμῶν; Eic δὲ καὶ Υἱὸς, Λό- 
«yog Θεός. Ὁ μονογενῆς γὰρ, φησὶν, 
ὁ Qv eig τοὺς κόλπους τοῦ Πατρός. 
Καὶ πάλιν' Eig Κύριος Ἰησοῦς Χρι- 
ards. Καὶ ἐν ἄλλῳ' Τί ὄνομα αὐτῷ, 
A ^» ^ "^ ο ^ 9 
9 Tt ὄνομα τῷ Yiw, tva γνῶμεν; Eis 
δὲ καὶ ܘ‎ Παράκλητος. “Ev γὰρ, φη- 
ct, καὶ Πνεῦμα, ἐπειδὴ ἐκλήθημεν ἐν 

^ ^ , € A ܛ‎ 
μιᾷ ἐλπίδι τῆς κλήσεως ἡμῶν. Kat 
πάλι “Ev πνεῦμα ἐποτίσθημεν' 

8 N < ¢ ܠ ^ ܬ ܇ ܪܐ ܚܪ‎ 
καὶ τὰ ἑξῆς. Πάντα δὲ ταῦτα τα 
χαρίσματα δῆλον ὅτι ἐνεργεῖ ev 

4 ܠ‎ > _ \ ^ My ? 
Kat TO auto llveupa. | Ovre ουν 
τρεῖς πατέρες, οὔτε τρεῖς viol, οὔτε 
τρεῖς παράκλητοι" ἀλλ᾽ eig πατήρ, 
καὶ eig υἱὸς, καὶ €i παράκλητος. 














ܙ ܐܪܦ Mat.‏ 
.19 


Job.il4 | 
Prov. ix. |. 


THE EPISTLE TO THE PHILIPPIANS. 


Propter quod et Dominus mittens 
Apostolos docere omnes gentes, 
precepit eis; baptizare eas in 
nomine Patris, et Filii, et Spiritus 
Sancti: non in unum quendam 
trinomium; neque in tres unius 
ejusdemque honoris. 


III. Quia unus est tantum, qui 
homo factus est; non Pater scili- 
cet, neque Paracletus, sed solus 
Filius: non putative neque in 
phantasmate, sed certissima ve- 
ritate. Verbum enim caro fac- 
tum est, et habitavit in ea. Sa- 
pientia namque edificavit sibi 
domum. Et factus est sicut homo 
Deus Verbum, cum corpore quod 
suscepit ex virgine: non ex col- 
locutione scilicet, aut semine viri. 


Virgo enim, inquit, in utero con- E«i.vii.i! 


Eph.ii. 2 


Mat. xxvi. 
3. 19. 


cipiet, et pariet filum. Vere 
ergo natus est, et vere crevit; 
vere manducavit, et bibit; vere 
crucifixus est et mortuus, et re- 
surrexit. Qui hec credit, sicut 
habet, quo modo natus est, beatus 
est. ui autem hec non credit, 
non minus est ab eis qui eum 
crucifixerunt. ^ Princeps enim 
mundi in hoc gaudet, quando quis 
crucem negaverit. Interitum 
enim sibiipsi esse cognoscit con- 
fessionem crucis. Hoc est enim 
tropheum contra ejus virtutem: 
quod videns expavescit, et audiens 
timet. 


IV. Nam et antequam facta 
esset crux, festinabat facere hoc, 
et operavit in filis diffidentiz. 
Operatus est autem in Juda, in 
Phariseis, in Sadduczis, in seni- 
oribus, in juvenibus, et in Sacer- 
dotibus. Cum autem properaret 
ut fieret, conturbatur; et postea 
desperationem immisit proditori, 
et laqueum ei ostendit, et suspen- 
dium eum docuit: et mulieri im- 
misit timorem in somnio; ipse 
conturbans, et compescere ten- 
tans patibulum crucis; ipse omnia 


149 


Aw καὶ Κύριος ἀποστέλλων τοὺς 
ἀποστόλους μαθητεῦσαι πάντα τὰ 
ἔθνη, ἐνετείλατο αὐτοῖς βαπτίζειν 
elc τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ 
Υἱοῦ, καὶ τοῦ Ἁγίου Πνεύματος: ܘ‎ 
T€ εἷς ἕνα τριώνυµον, οὔτε εἰς τρεῖς 
ἐνανθρωπήσαντας, ἀλλ eig τρεῖς 
ὁμοτίμους. 

Γ΄. Eis yap 6 ἐνανθρωπήσας, οἵ- 
τε ὁ Πατήρ, οὔτε ὁ Παράκλητος, 
ἀλλὰ µόνος ὁ Υἱὸς' ov δοκήσει, οὐ 
φαντασίᾳ, aXX ἀληθείᾳ. 'O Λόγος 
γὰρ capt ἐγένετο. ‘H yap σοφία 
ᾠκοδόμησεν ἑαυτῇ οἶκον. Καὶ ἔγεν- 
νήθη ὡς ἄνθρωπος ὁ Θεὸς Λόγος, 
μετὰ σώματος ἐκ τῆς παρθένου, 
&vev 6 ܗܬܬ‎ ἀνδρός. ‘H παρθένος 
γὰρ ἐν 'Ὑαστρὶ λήψεται, καὶ τέξε- 
ται vióv. Αληθῶς οὖν ἐγεννήθη, 
ἀληθῶς ἠυξήθη, ἀληθῶς ἔφαγε καὶ 
ἔπιεν, ἀληθῶς ἐσταυρώθη, καὶ ἀπέ- 
θανε, καὶ ὶ ἀνόστη. Ὁ ταῦτα πιστεύ- 
σας, ὥς ἔχει, ὣς Ὑεγένηται, μακά- 
ptos" 6 ταῦτα μὴ πιστεύων, ἑνα γῆς, 
οὐχ ἥττον τῶν τὸν Κύριον σταυρω- 
σάντων. 'O γὰρ ἄρχων τοῦ κόσμου 
τούτου χαίρει, ὅταν Τις ἀρνῆται τὸν 
σταυρόν. Ὄλεθρον γὰρ ἑαυτοῦ ܩ‎ 
νώσκει τῆν ὁμολογίαν τοῦ σταυροῦ. 
Τοῦτο yap ἐστι τὸ τρόπαιον κατὰ 
τῆς αὐτοῦ δυνάµεως' ὅπερ ὁρῶν 
φρίττει, καὶ ἀκούων φοβεῖται. 

Δ΄ Καὶ πρὶν μὲν γένηται 6 
σταυρὸς, ἔσπευδε γενέσθαι τοῦτον 
καὶ ἐνήργει ἐν τοῖς υἱοῖς τῆς ἀπει- 
θείας, ἐνήργει ἐν Ἰούδᾳ, ἐν Φαρι- 
σαΐίοις, év Σαδδουκαίοις, ἐν πρεσβύ- 
ταις, €v νέοις, ἐν ἱερεῦσι. Μέλ- 
λοντος δὲ γίνεσθαι, 9ορυβεῖται, καὶ 
μετάµελον ἐμβάλλει τῷ προδότῃ, 
καὶ βρόχον αὐτῷ δείκνυσι, καὶ ܟܗ‎ 
χόνην διδάσκει’ pope δὲ καὶ τὸ 
Ὑύναιον, ἐν ὀνείροις αὐτὸ κατατα- 
ράττων, καὶ παύειν πειρᾶται τὰ 
κατὰ τὸν σταυρὸν, ὁ πάντα κάλων 
κινῶν eig THY αὐτοῦ κατασκευήν᾿ 


Jer. iv. 22. 


1 Cor. ii. 8. 


Joh. i. 14. 
$ 


150 


evocans et movens in suam pree- 
parationem ; non recognoscens: 
in tantum enim mala erant, non 
omnia. Malignus autem sentie- 
bat suam perditionem. Initium 
enim illi fuit ad damnationem 
crux Christi, principium mortis, 
initium perditionis. Propterquod 
in aliquibus quidem operatur ne- 
gare crucem, passionem erubes- 
cere: qui mortem putant vocare 
Virginis generationem, circumci- 
dere ipsam naturam, et diffamare 
quasi odiosam. Judsorum aux- 
iliator est ad negationem crucis, 
Paganorum ad calumniam magis, 
Hereticorum ad — phantasiam. 
Multiformis enim est malitie 
princeps, furans sensus, contra- 
rius sibimet ipsi; et alia quidem 
immittens, alia vero ostentans. 
Sapiens est enim 83 malefacien- 
dum ; quod bonum est autem nes- 
cit aliquando. Ignorantia enim 
repletus est per inobedientiam. 
Quomodo enim non sit talis, qui 
non sibi proponit suum sermo- 
nem ? 


V. Si enim homo purus est 
Dominus, ex anima et corpore: 
quid circumcidis nativitatem com- 
munem nature hominum ? Quid, 
tanquam parvam gloriam in ho- 
mine factam, passionem simula- 
tionem vocas; et mortem mor- 
talis gloriam existimas? Si Deus 
est et homo; quid iniquum vo- 
cas Dominum glorie; illum vi- 
delicet natura immutabilem ? 
Quid sine lege dicis legislatorem, 
qui non humanam animam ha- 
buit? Verbum caro factum est: 
Verbum homo; sed non in ho- 
mine. Quomodo igitur Magus 
est ille; qui in principio omnem 
sensibilem, et intelligibilem na- 
turam voluntate Patris prepara- 
vit? qui, cum esset in carne; 
omnem infirmitatem atque lan- 
guorem curavit ? 


THE EPISTLE TO THE PHILIPPIANS. 


οὐ µεταγινώσκων ἐπὶ TH τοσούτῳ 
9 
kaKQ' ᾗ γὰρ ἂν οὐ πάντα ἦν πονη- 
, 1 3 >> J ^ t ^5 
pos’ ἀλλ ἐπῄσθετο τῆς éavrov ἄπω- 
λείας. ᾽Αρχὴ γὰρ αὐτῷ καταδίκης 
^ ^ ܠ‎ 7 
6 τοῦ Χριστοῦ σταυρος, apyyn 3α- 
, 3 \ 2 A 9 ܐ ܢ‎ 
νάτου, ἀρχὴ &mwAc(ac" διο καὶ ἓν 
^ ^ A 
τισιν ἐνεργεῖ ἀρνεῖσθαι τὸν σταν- 
ܠ‎ 
pov, τὸ πάθος ἐπαισχύνεσθαι, τὸν 
^ 4 3 
Sávarov δόκησιν καλεῖν, την ἐκ 
4 
παρθένου γέννησιν περικόπτειν, την 
φύσιν αὐτὴν διαβάλλειν ὡς µυσα- 
^ ܝ‎ 
° páv. Ἰουδαίοις συμμαχεῖ eis ap- 
νησιν τοῦ σταυροῦ, “EAAnotv elc 
‫ ^ 
συκοφαντίαν μαγείας, αἱρετικοῖς eic 
φαντασίαν. Ἠοικίλος γάρ ἔστιν ܘ‎ 
^ , λ , 
τῆς κακίας στρατηγὸς, κλεψίνους, 
^ » 
ἄστατος, ἑαυτῷ ἐναντίος' καὶ GA- 
e 4 
λα μὲν προβαλλόµενος, ἕτερα δὲ 
δεικνύς' σοφὸς γάρ ἐστι τοῦ κακο- 
^ ܗ ܠ ܪ ܢ‎ . 
ποιῆσαι, TO δὲ καλον O TL ποτε 
9 > e^ 3 / ܠ‎ Ud 
ἐστιν ἀγνοει' ἀγνοίας yap πεπλη- 
ρωται, δι ἑκούσιον παράνοιαν. Πῶς 
4 ^ ܕ ܠ‎ 
γὰρ οὐκ ἔστι τοιοῦτος, ὃς μηδὲ πρὸ 
ποδῶν τῶν ἑαυτοῦ λόγον βλέπει; 
wv 
Ε΄. Ei yàp ψιλὸς ἄνθρωπος 6 
Κύριος, ἐκ ψυχῆς καὶ σώματος ܳܐ‎ 
ܠ‎ ^ 
voy, τί περικόπτεις τήν γέννησιν τῆς 
κοινῆς τῶν ἀνθρώπων φύσεως; τί 
δὲ, ὡς παράδοξόν τι Ex ἀνθρώπου 
γενόµενον, τὸ πάθος δόκησιν κα- 
λεῖς; καὶ τὸν 9άνατον, τοῦ 9νητοῦ 
" ܝ‎ 
δόξαν vouiTers; Ei δὲ Θεὸς καὶ ἄν- 
θρωπος, τί παράνοµον καλεῖς TOV 
^ » 
τῆς δόξης Κύριον, τὸν τῇ φύσει ᾱ- 
τρεπτον; τί παράνοµον λέγεις τὸν 
, ܠ , ? ܠ‎ 
νοµοθέτην, τὸν ἀνθρωπείαν Yruynv 
ܨ‎ e , M 3-7, ܪ‎ 
έχοντα; 0 Λόγος σαρξ ἐγένετο, και 
, wv ܕ‎ 9 > ^ 
τέλειος ἄνθρωπος, οὐκ ἐν ἀνθρώπῳ 
, ^ ܢ‎ a , 
κατοικήσας. Πῶς δὲ και Μάγος 
ܗ‎ 5 
οὗτος, ܘ‎ πάλαι μὲν πᾶσαν αἰσθητὴν 
καὶ νοητὴν φύσιν κατασκευάσας 
΄ ΄ 3 ܪܐ ܠ‎ 5 
. youn Πατρός ἐν δὲ TZ ἐνανθρω- 
πήσει, πᾶσαν νόσον καὶ µαλακίαν 
Sepanevoas ; 














141 THE EPISTLE TO THE PHILIPPIANS. 


VI. Quomodo autem non est Mat.xi5. 
Deus ille; qui mortuos resusci- 
tavit, claudos sanavit, leprosos 
mundavit, czcos illuminavit, de Job.vi.9 i. 

. : ten; 65 
quinque panibus et duobus pisci- 
bus tot millia hominum saturavit, 
aquam in vinum convertit; tu- Lue. ܠܫ‎ - 
umque exercitum verbo tantum 
fugavit? Quid ergo pessimas na- 
turam Virginis, et membra tur- 
pia vocas? heec olim przsemi- 
nans, et nudari jubens masculos 
in facie feminarum, feminas ve- 
ro in illicitum desiderium mascu- 
lorum. Nunc omnia tibi turpia 
videntur; et pudicum teipsum 
facis, cum tu sis fornicationis 
Spiritus. Ignoras quia tunc fit 
aliquid turpe, quando illicite per- 
fiitur? ^ Ceterum nihil turpe 
est, quod sine peccato geritur, 
nihil pravum: sed omnia bona 
valde: et tu, non videns, pessi- 
mas ea? 

VII. Quomodo rursum non tibi 
videtur esse Christus ex virgine ; 
sed ille qui est super omnia Deus, 
ille scilicet omnia potens? Quis 
ergo est, qui hunc misit, dicito; 
quisve, qui huic dominatur; vel 
cujus sententize subjectus fuit, aut 
cujus legem adimplevit? Tu qui, 
nullius sententiam vel potestatem 
habens, Christum separas a gene- 
ratione; et Legislatorem ingeni- 
tun) esse pronuncias, et cruci 
afxum illum qui est sine prin- 
cipio. Cujus ergo permissu hoc 
factum est, non habeo dicere. 
Non enim me latuisti tuo antiquo 
consilio; neque ignoro, quoniam 
curve et lubrice incedis. Tu au- 
tem ignoras, quis est qui natus 
est, qui omnia scire te fingis. 


111]. Multa enim te latent: 
virginitas scilicet Marie, glorio- 
sus partus, de cujus corpore Deus 
processit; stella Orientis que ap- 
paruit munera ferentibus Magis ; 
Archangeli salutatio ad Virginem 


s'. Πῶς δὲ οὐχ οὗτος Meds, 6 νε- 
κροὺς ἀνιστῶν, χωλοὺς ἀρτίους ἀπο- 
στέλλων, λεπροὺς καθαρίζων, τυ- 

λοὺς ὀμματῶν, τὰ ὄντα 7) αὔξων, 
jj µεταβάλλων' ὡς τοὺς πέντε ἄρ- 
τους, καὶ τοὺς δύο ἰχθύας, καὶ τὸ 
ὕδωρ εἰς οἶνον' τὸν δὲ σὸν στρατὸν 
ῥήματι µόνον φυγαδεύων; τί δὲ 
κακίζεις τὴν φύσιν τῆς παρθένου, 
καὶ τὰ µόρια ἀποκαλεῖς αἰσχρά: 
πάλαι ταῦτα πομπεύων, καὶ yup- 
νοῦσθαι κελεύων, ἄῤῥενας μὲν εἷς 
ὄψιν θηλειῶν, ηλείας δὲ elg áxó- 
λαστον ἐπιθυμίαν ἀῤῥένων. Noy 
αἰσχρά σοι ταῦτα νενόµισται, καὶ 
σεμνὸς εἶναι προσποιῇ, σὺ τὸ τῆς 
πορνείας πνεῦμα, ἀγνοῶν ὅτι τότε 
γίνεται αἰσχρόν τι, ὅταν παρανο- 
pig ῥυπανθῇ' ἁμαρτίας δὲ ἀπούσης, 
οὐδὲν τῶν γενοµένων αἰσχρὸν, οὐ- 
δὲν φαῦλον, ἀλλὰ πάντα καλὰ 
λίαν καὶ σὺ py βλέπων, κακίζεις 
aura: 

Ζ΄. Πῶς δὲ πάλιν οὐκ ἔτι σοι 
δοκεῖ ὁ Χριστὸς εἶναι ἐκ τῆς παρ- 
θένου, ἀλλ’ ὁ ἐπὶ πάντων Θεὸς, 6 
ὢν ὁ παντοκράτωρ; τίς οὖν ὁ τοῦ- 
τον ἀποστείλας, εἶπέ' τίς ὁ τούτου 
κυριεύων; Ὑγνώμῃ δὲ τίνος οὗτος 
ἐπειθάρχησε; νόμων δὲ ποίων πλη- 

e ,‏ ܝ 

purns Ὑέγονεν, ὁ µήτε γνώμη τινὸς, 
unre ἐξουσίᾳ εἴκων; καὶ τὸν Xpi- 
στὸν ἐξαιρῶν τῆς γεννήσεως, TOV 
ἀγέννητον νομοθετεῖς γεγεννῆσθαι, 
καὶ σταυρῷ προσηλῶσθαι τὸν ἄναρ- 
χον᾽ Tivos συγχωρήσαντος, οὐκ ἔχω 
εἰπειν ἀλλὰ yap οὐ λέληθάς µε 
ToU παλιμβόλου' οὐδ ἀγνοῶ, ὅτι 
διὰ λοξὰ καὶ δίδυμα βαΐνεις ἀγ- 
νοεῖς δὲ σὺ τίς ὁ γεννηθεὶς, ὁ πᾶν 
εἰδέναι προσποιούµενος. 

H* Πολλὰ γάρ σε λανθάνει' ἡ 
παρθενία Μαρίας, ὁ παράδοξος το- 
κετός' ὅστις ὁ ἐν τῷ σώματι' ὁ ἡ- 
Ὑούμενος ἄστηρ των εν ἀνατολῇ, των 
τὰ δῶρα κοµιξόντων Μάγων 'Apy- 
αγγέλου ἀσπασμὸς πρὸς παρθένον’ 


152 


facta; Virginis gloriosa concep- 
tio, et desponsate puelle predi- 
catio, et in utero Virginis gesti- 
entis infantis preevisio; Angelo- 
rum hymnus gloriam agentium, 
et pastorum annunciatio; Herodis 
timor in extollentia regni, pre- 
ܡ‎ ad parvulorum necem; in 

pum transmigratio, atque 

e reversio; cunabula infan- 
tilia; : descriptio humana; lactis 
nutritio; nomen patris non semi- 
nantis; presepe ubi positus est, 
eo quod non fuerat locus; nulla 
humana preparatio ; provectus 
setatis; crementum corporis ; hu- 
mana loquela : sed et quod esuriit, 
sitivit, iter ambulavit, laboravit ; 
sacrificiorum oblatio, cireumcisio; 
baptismum, vox Dei desuper ad 
baptizatum, quid vel unde fue- 
rit testificatio Spiritus et Dei 
vox; Johannis prophetia signifi- 
cans passionem per agni ap- 
pellationem ; diversorum signo- 
rum operatio, varie curationes ; ; 
imperium Domini, quo mari im- 
peravit, et ventos sedavit, et spi- 
ritus iniquos fugavit; teipsum 
torquens, et de manifestatione 
virtutis suse affligens. 


IX. Hzc omnia videns, non 
habes quid facias, nisi tenebrosas 
vertigines. Etquia virgo peperit, 
ignoras: sed confundit te Ange- 
lorum laudatio, Magorum adora- 
tio, stelle apparitio. Ignoran- 
tiam igitur olim incurristi per 
contumaciam. Parva tibi viden- 
tur cunabula, passiones, circum- 
cisio, lactis nutritio. Indigna tibi 
hzc Deo esse videntur. Iterumne 
vidisti hominem quadraginta die- 
bus, et quadraginta noctibus in- 
gustabilem existentem cibo hu- 
mano, et Angelos ei ministrantes, 
quos et tu timebas ? videns primo, 
quasi communem hominem, bap- 
tizatum, et causam ignorans. 
Post jejunium vero esurienti 

X 


THE EPISTLE TO THE PHILIPPIANS. 


παρθένου παράδοξος σύλληψις με- 
µνηστευµένης: παιδὸς προδρόµου 
κηρυκεία ἐπὶ τῷ ἐκ τῆς παρθένου, 
καὶ €v κοιλία σκίρτησις ἐκ τοῦ προ- 
θεωρουµένου ἀγγέλων ὕμνοι ἐπὶ 
τῷ τεχθέντι ποιμένων εὐαγγελία' 
Ἡρώδου φόβος ἐπὶ ἀφαιρέσει βα- 
σιλείας, νηπιοκτόνων πρόσταγμα" 
eis Αἴγυπτον µετανάστασις ἐκεῖ- 
θεν ἐπὶ τὰ τῇδε ἐπάνοδος' σπάρ- 
Ύανα ܘܐ ܘܐ‎ ἀπογραφὴ ἀνθρω- 
πίνη' Ὑαλακτοτροφία' ὄνομα πατρὸς 
ܝ‎ σπείραντος" φάτναι, διὰ τὸ μὴ 
εἶναι τόπον’ οὐδεμία παρασκευἠ ἀν- 
θρωπίνη" αὐξήσεως "poko ἀν- 
θρώπινα ῥ ῥήματα' πεῖνα, δίψα, ὁδοι- 
πορία, κόπος" 9υσιῶν ᾿προσκομιδαί 
ἔπειτα καὶ περιτομή’ βάπτισμα 
φωνὴ Θεοῦ ἐπὶ τῷ βαπτιζομένῳ, 
ὅστις καὶ πόθεν, μαρτυρία Πνεύμα- 
τος καὶ Πατρὸς ὑπεράνωθεν' φωνὴ 
Ἰωάννου προφήτου, ση σηµαίνουσα πά- 
θος διὰ τῆς τοῦ ἀμνοῦ προσηγορίας' 
σηµείων διαφόρων ἐνέργειαι, ἰάσεις 
ποικίλαι ἐπιτίμησις δεσποτικἠ, προ- 
στάττουσα «αλάττῃ καὶ ἀνέμοις 
πνεύματα πονηρὰ Φφυγαδευόµενα, 
σεαυτὸν στρεβλούµενον, ἐκ τῆς τοῦ 
φαινομένου δυνάµεως αἰκιζόμενον, 
οὐκ ἔχοντα ὅ τι ποιήσης. 


©’. Ταῦθ ὁρῶν, ἰλιγγιᾷς καὶ 
ὅτι παρθένος ἡ τεκοῦσα, ἡγνόεις 
ἀλλ ἐξέπληττέ σε j τῶν ἀγγέλων 
ὑμνολογία, ή τῶν μάγων προσκύνη- 
ܗܗ‎ ἡ τοῦ ἀστέρος ἐπιτολή. Eis ἄ ἀγ- 
νοιαν σὺ παλινδρομεῖς, διὰ τὰ εὖτε- 
AX μικρὰ γάρ σοι doxet σπάργανα, 
πάθη, περιτομῆ, Ὑαλακτοτροφία' 
ἀνάξιά ιά σοι ταῦτα κατὰ Θεοῦ κατε- 
φαίνετο. Πάλιν εἶδες ἄνθρωπον, 
τεσσαράκοντα ἡμέρας καὶ νύκτας 
ἄγευστον µείναντα τροφῆς ἀνθρω- 
πίνης, ἀγγέλους διακονοῦντας, οὓς 
καὶ ἔφριττες, ἰδὼν πρῶτον, ὡς κοι- 
νὸν ἄνθρωπον, βαπτιζόµενον, καὶ 
την. αἰτίαν ἀγνοῶν' μετὰ δὲ τὴν νη- 
στείαν πεινῶντι κατεθάρσεις πάλιν, 








Mat. iv. 3. 


Mat. iv. 4. 


Loc. x. 18. 


Mat. iv. 6. 


Ps. xci. 13. 


Non tentabis Dent. vi. 16. 


THE EPISTLE TO THE PHILIPPIANS. 


insidiabaris ; et tentabas quasi 
communem hominem; ignorans 
` esset: dicebas enim, si Filius 
ies. Ignorantiz id est. Nam 
si vere cognosceres; scires sine 
dubio, quia quz impossibilia vi- 
dentur ad faciendum, et difficilia 
ad convertendum, factori omnia 
possibilia sunt. Et propter ven- 
trem tentas eum qui pascit om- 
nes esca indigentes: et audes ten- 
tare Dominum glorie, oblitus 
per tuam malitiam, quia non in 
pane solo vivit homo, sed in omni 
verbo quod procedit ex ore Dei. 
Si scires quia Filius Dei erat ; cog- 
nosceres utique, quia in quadra- 
ginta diebus, et quadraginta noc- 
tibus, inindigens. faciens corrup- 
tibile corpus, et in continuatione 
hoc facere poterat. Sed idcirco 
esuriit, ut ostenderet quia vere 
suscepit corpus passibile, simile 
hominibus. Propterea et primo 
ostendit, quia Deus erat; et in 
secundo, quia homo fuit. 

X. Tu ergo, qui tanquam ful- 
gur de sublimi gloria cecidisti, 
audes dicere Domino; Mitte te 
hinc deorsum; cui ea que sunt 

estimantur quasi que non sint; 
et ad inanem gloriam provocas 
eum, qui non extollitur? Et fin- 
gis te Scripturas de eo legere, di- 
cens: Scriptum est enim,quoniam 
Angelis suis mandavit de te, ut in 
manibus tollant te, ne quando 
offendas ad lapidem pedem tuum ? 
Et fingis te sequentia ignorare; 
furans ea que de te ac tuis mini- 
stris prophetavit, dicens: Superas- 
pidem et basiliscum ambulabis, et 
conculcabis leonem et draconem ? 


XI. Si ergo conculcatio es pe- 
dum Domini; quomodo tentas 
intentabilem ; immemor legisla- 
toris, qui dixit: 

Dominum Deum tuum? Et audes, 
impudentissime, opera Dei assu- 
mere, et dicere; quia tibi traditus 


153 


καὶ ἐπείραζες ὡς κοινὸν ἄνθρω- 
πον, ἀγνοῶν ¢ ὅστις en έλεγες γὰρ, 
Ei υἱὸς ei τοῦ Θεοῦ, εἰπὲ ἵνα οἱ λί- 
θοι οὗτοι ἄρτοι γένωνται’ τὸ γὰρ, 
Ei viog ei, ἀγνοίας ἐστίν' el yap 
ὄντως ἐγίνωσκες, ἠπίστω ὅτι 08 
μιουργῷ καὶ To μή dy ποιῆσαι, καὶ 
τὸ ov μεταβαλεῖν, ἐ ἐπ᾽ ἴσης δυνατόν. 
Καὶ διὰ γαστρὸς πειράζεις τὸν τρέ- 
φοντα πάντας τοὺς τροφῆς δεοµέ- 
νους" καὶ πειράζεις τὸν τῆς δόξης 
Κύριον, ἐπιλαθόμενος ἐκ κακονοίας, 
ὅτι οὐκ ܐܧ‎ ἄρτῳ μόνῳ ζήσεται d ἄν- 
θρωπος, ἀλλ ἐπὶ παντὶ ῥήματι ἐκ- 
πορευομένῳ διὰ στόματος Θεοῦ. Ei 
γὰρ ἐγίνωσκες ὅ ὅτι Vioc Θεοῦ ἦν, 
ἐγίνωσκες ὅτι ὁ ἐν τεσσαράκοντα 
ἡμέραις καὶ ἰσαρίθμοις νυξὶν ἆ ἀνεν- 
δεὲς ποιήσας τὸ σῶμα, καὶ εἰς τὸ 
διηνεκὲς ἐδύνατο. τοῦτο MOLT au. 
Ara τί οὖν πεινᾷ; ἵνα δείξῃ, ὅ ὅτι 
κατ ᾽ἀλήθειαν ἀνέλαβε σῶμα. όμοιο- 
παθὲς, ἀνθρώποις' διὰ μὲν τοῦ πρώ- 
του, ἔδειξεν ὅ ὅτι Θεός! διὰ δὲ τοῦ 
δευτέρου, ὅτι καὶ ἄνθρωπος. 

I’. Σὺ οὖν ὁ ἐκπεσὼν ἐκ τῆς ὕψη- 
λοτάτης δόξης, ὡς ᾿ἀστραπὴ, τολ- 
Más λέγειν τῷ Κυρίῳ' «Βάλε σεαυ- 
τὸν ἐντεῦθεν κάτω᾽ ᾧ τὰ ἐνόντα 
λελόγισται ὡς μὴ ὄντα' καὶ εἰς κε- 


νοδοξίαν προκαλέσαι τὸν οὐκ ἐπι-- 


δεικτιῶντα: καὶ προσποιῇ τὴν γρα- 
ony ἀναγινώσκειν περὶ αὐτοῦ. "Ori 
τοῖς ἀγγέόλοις αὑτοῦ ἐντελεῖται πε- 
pi , Go, καὶ ἐπὶ χειρῶν ἀροῦσί σε, 
τοῦ py προσκόψαι πρὸς λίθον τὸν 
πόδα σου; Καὶ τὰ λοιπὰ προσποιῇ 
2 voeiy, κλέπτων & περὶ coU καὶ 
τῶν σῶν προπόλων προεφήτευσεν' 
Ἐπὶ ἀσπίδα καὶ βασιλίσκον ܚ‎ 
Bron, καὶ καταπατήσεις λέοντα καὶ 
δράκοντα. 


IA. Ei τοίνυν σὺ πάτηµα τῶν 
ποδῶν τοῦ ὕ Κυρίου, πῶς πειράζεις τὸν 
ἀπείραστον, ἐπιλαθόμενος ToU vo- 
µοθέτου παρακελευομένου' Ὅτι οὐκ 
ἐκπειράσεις Κύριον τὸν Θεόν σου: 
Ἀλλὰά καὶ τολμᾶς, ἐναγέστατε, τὰ 
τοῦ Θεοῦ ἔργα οἰκειοῦσθαι, καὶ σοὶ 
παραδεδόσθαι λέγειν τὴν τούτων 


Mat. iv. 9. 


154 


est principatus eorum: et casum 
tuum extendis contra Dominum, 
et promittis te dare ei que sunt 
ipsius, dicens; Hc omnia tibi 
dabo, si cadens in terram adora- 
veris me? Quomodo non timuisti 
talem vocem contra Dominum 
emittere, tu qui omnium spiri- 
tuum malignorum malignissimus 


es; et pro malitia ventre et Gen. iii. 14. 


pectore in terra repere jussus es, 
et per inanem gloriam inhono- 
ratus es; qui per avaritiam et 
arrogantiam ad impietatem de- 
ductus es? Tu incensor, draco, 
apostata, serpens perplexus, a Deo 
discedens, a Christo separatus, a 
Sancto Spiritu alienatus, et a 
choro Angelorum exulatus; inju- 
riator legis Dei, et legitimorum 
inimicus; qui super protoplastos 
insurrexisti, et a mandato Dei 
eos avertisti, qui nihil te lese- 
runt; qui adversus Abel Cain 
parricidam excitasti; qui in Job 
mala exercuisti: tu ergo hujus- 
modi dicis Domino; s cadens 
adoraveris me? O audacia! O pu- 
niende serve fugitive, serve fla- 
Nei. exterminator bonorum! 

mino dominorum, perfecto Deo 
omnium intelligibilium atque sen- 
sibilium dicis; Si cadens adora- 
veris me? 


XII. Dominus autem longanimis 
est, qui non in presenti interfecit 
eum qui per ignorantiam et au- 
daciam talia dicit: sed mansuete 


respondet, dicens; Vade Satana. Mat. iv. 10. 


—xvi. 23. 


Non dixit: Revertere post me; 
non enim est reversurus aliquan- 
do: sed, Vade, inquit, Satana, in 
ea quie tibi elegisti; vade in qui- 
bus provocatus es 8 tua malitia. 
Ego autem scio quis sum, et a quo. 
sum missus; scio quem debeo 


adorare. Dominum enim, inquit, Mat. iv. 10. 
Deum tuum adorabis, et illi soli Deut. vi. 13. 


servies. Scio enim et novi unum 
solum, cui non denego servire; 


THE EPISTLE TO THE PHILIPPIANS. 


d ^ 
ἀρχήν' καὶ THY σὴν πτῶσιν προτεί- 
A ܝ ܔ ΄ ܠ .ܨ‎ 
vets τῷ Κυρίῳ, καὶ διδόναι τὰ av- 
^ 3 ^ 3 ’ 94 ܢ‎ 
του QUTW ἐπαγγέλλῃ, ἐαν πεσων 
ἐπὶ τῆς γῆς προσκυνήσῃ σοι; καὶ 
^ 9 ݁ܬ , ܝ‎ 
πῶς οὐκ έφριξας τοιαύτην φωνήν 
~?" 5 
κατὰ τοῦ δεσπότου προήκασθαι, à 
πάντων πονηρῶν πνευμάτων πονη- 
pórepov ἐκ κακονοίας πνεῦμα; Διὰ 
8 € , b] ܠ‎ 
ὝΎαστρος ἠττήθης, καὶ δια κενοδο- 
"E , ‘ ܪ‎ , 
ξίας ἠτιμάσθης' διὰ φιλοχρηματίας 
καὶ φιλαρχίας εἰς ἀσέβειαν ἐφέλ- 
Kp. Σὺ ὁ Βελίαρ, 6 δράκων, ὁ ἀπο- 
στάτης, ὁ σκολιὸς ὄφις, ὁ τοῦ Θεοῦ 
ἀποστὰς, 6 τοῦ Χριστοῦ χωρισθεὶς, 
9 τοῦ Αγίου Πνεύματος ἀλλοτριω- 
ܠ‎ ^ ^ ^ 3 
Gets, ܘ‎ τοῦ χοροῦ τῶν ἀγγέλων ἐξω- 
a e ^ ^ ^ [4 
σθεις, 6 τῶν vopwv τοῦ Θεοῦ ὑβρι- 
ܠ‎ ^ ^ 
στης, 6 τῶν νοµίµων ἐχθρὸς, 6 τοῖς 
πρωτοπλάστοις ἐπαναστὰς καὶ τῆς 
, A ys ܢ‎ IBN 2 , 
ἐντολής ἐξώσας τοὺς ovdev ἀδική- 
, € ^ v ܟܕ‎ 4 
σαντᾶς σε, 0 τῷ Αβελ ἐπαναστή- 
σας τὸν ἀνθρωποκτόνον Κάῑν, ὁ τῷ 
ܠ‎ ^ 
Ἴωβ ἐπιστρατεύσας, λέγεις τῷ Ku- 
ρίῳ' "Eàv πεσὼν προσκυνήσῃς pot ; 
ܝ‎ ^ Ἆ ^ , 
Ώ τῆς τόλµης, & τῆς παραπλαξίας. 
Δοῦλος δραπέτης,δοῦλος µαστιγίας, 
ἀφηνιᾶς τοῦ καλοῦ δεσπότου; δεσ- 
πότῃ τηλικούτῳ, Θεῷ πάντων τῶν 
νοητῶν καὶ αἰσθητῶν λέγεις "Eav 
8 
πεσὼν προσκυνήσῃς µοι; 
IB. Ὁ δὲ Κύριος µακροθυμεῖ, 

^ ܠ 
καὶ οὐκ elg τὸ py ὃν ἀναιρεῖ τὸν‏ 
ἀπὸ ἀγνοίας τοιαῦτα Φρασυνόμενον,‏ 
ἀλλὰ πράως ἀποκρίνεται Ὕπαγε‏ 
Σατανᾶ. Οὐὖκ εἶπεν. Ὕπαγε ὀπίσω‏ 
ο PUE. ee , e, «2‏ 
µου’ ov yap ὑποστρέψαι olds τε ἆλ-‏ 

^ 8 
Aa: Ὕπαγε Σατανᾶ, ἐν otc ἐπελέξω, 
ο ^ 
ὕπαγε ἐν oic ἠρεθίσθης EK κακο- 
νοίας ἐγὼ γὰρ ὅστις εἰμὶ γινώσκω, 
% ς CN / ; 2 ܢ‎ 0 
και UNO τίνος ἀπέσταλμαι, και ὃν 
ܠ‎ A 
Xp) προσκυνεῖν ἐπίσταμαι. Κύριον 
γὰρ τὸν Θεόν σου προσκυνήσεις, καὶ 
9 A , ܠ ܢ‎ 
αὐτῷ µόνω λατρεύσει.. Οἶδα τὸν 





Joh. .ܙ‎ 


THE EPISTLE TO THE PHILIPPIANS. 


8 quo tu apostata factus es. Non 
enim sum antitheus, hoc est, con- 
trarius Deo, sed confiteor emi- 
nentiam: et non recuso adorare 
eum, quem novi nativitatis mez 
auctorem et dominum, atque meze 
perseverantim custodem. Ego 
enim, inquit, vivo propter Pa- 
trem. 

XIII. Hzc autem, fratres, per 
dispositionem Dei coactus sum 
mittere ad vos: monens vos ad 
gloriam Dei, non quasi extraneus, 
sed sicut frater. Subjecti estote 
Episcopo et Presbyteris et Dia- 
conis. Diligite invicem in Do- 
mino, sicut Dei simulachra. Vi- 
dete ergo viri; diligite uxores 
vestras sicut propria membra. 
Mulieres vero, sicut unitatis tactu 
vestros viros amate. Qui castus 
est, vel continens, non extollatur ; 
ne perdat mercedem suam. Dies 
festos nolite dehonorare. Qua- 
dragesimam vero nolite pro ni- 
hilo habere: imitationem enim 
continet Domini conversationis. 
Hebdomadam etiam passionis no- 
lite despicere. Quarta feria et 
sexta jejunate: pauperibus reli- 
quias porrigentes. — Quicunque 
Dominicam aut Sabbatum jejuna- 
verit, preter unum Sabbatum 
Pasche, ipse est Christi inter- 
fector. 


XIV. Orationes vestre proten- 
dantur ad Ecclesiam Antiochie: 
unde et vinctus ducor ad Romam. 
Saluto sanctum Episcopum Poly- 
carpum. Saluto sanctum Episco- 
pus Vitalem, et sacrosanctum 

resbyterium, et conservos meos 
Diaconos: pro quorum animabus 
ego efficiar. Adhuc dico Episco- 
pis et Presbyteris in Domino: 
Quicunque cum Judeis Pascha 
egerit, aut solennia dierum festo- 
rum eorum susceperit; commu- 
nis est eis, qui Dominum et Apo- 
stolos ejus occiderunt. 


155 


ἕνα, ἐπίσταμαι τὸν µόνον, oU σὺ 
ἀποστάτης γέγονας. Ovx εἰμὶ ἀντί- 
θεος, ὁμολογῶ τὴν ὑπεροχήν' ἐπί- 
σταµαι τὸν τῆς ἐμῆς γεννήσεως αἷ- 
τιον, τὸν Πατέρα. 

ΙΓ΄, Ταῦτα, ἀδελφοὶ, ἀπὸ δια- 
θέσεως τῆς πρὸς ὑμᾶς, ἠναγκάσθην 
ἐπιστεῖλαι, εἷς δόξαν Θεοῦ παραι- 
νῶν, οὐχ ὡς ὢν τι, GAN’ ὡς ܬܬܘ‎ 
gos. Ὑποτάσσεσθε τῷ ἐπισκόπῳ, 
τοῖς πρεσβυτέροις, τοῖς διακόνοις. 
‘Ayanare ἀλλήλους ἐν Κυρίῳ, ὡς 


Θεοῦ ἀγάλματα. Ορᾶτε οἱ ἄνδρες; 


ὡς ἴδια µέλη τὰς γαμετὰς στέρ- 
ere αἱ γυναῖκες, ὡς ἓν οὖσαι τῇ 
συναφείᾳ, στέργετε τοὺς ἑαυτῶν 
ἄνδρας. Ei τις ἀγνεύει ἢ ἔγκρα- 
τεύεται, μὴ ἐπαιρέσθω, ἵνα μὴ ἀπο- 
λέσῃ τὸν µισθόν. Tas ἑορτὰς μὴ 
ἀτιμάζετε' τὴν τοσσαρακοστῆν, μὴ 
ἐξουθενεῖτε' µίµησιν γὰρ περιέχει 
τῆς τοῦ Κυρίου πολιτείας" μετὰ τὴν 
τοῦ πάθους ἑβδομάδα μὴ παρορᾶτε 
τετράδα καὶ παρασκευἠν, νηστεύ- 
οντες, πένησιν ἐπιχορηγοῦντες THY 
περισσείαν. El τις κυριακὴν 7) σάβ- 
βατον νηστεύει, πλὴν ἑνὸς σαββά- 
του τοῦ Πάσχα, οὗτος χριστοκτόνος 
ἐστίν. 

ΙΔ΄. Ai προσευχαὶ ὑμῶν éxra- 
θείησαν elc τὴν Αντιοχείας ἔκκλη- 
σίαν, ὅθεν καὶ δέσµιος ἀπάγομαι 
εἰς ᾿Ῥώμην. ᾽Ασπάζομαι τὸν ἅγιον 
ἐπίσκοπον Πολύκαρπον' ἀσπάζομαι 
τὸν ἅγιον ἐπίσκοπον Βιτάλιον, καὶ 
τὸ iepov πρεσβυτέριον, καὶ τοὺς 
συνδούλους µου τοὺς διακόνους", ὧν 
ἐγὼ ἀντίψυχος γενοίµην. Ἔτι 
συντάσσοµαι τῷ ἐπισκόπῳ καὶ τοῖς 
πρεσβυτέροις ἐν Κυρίῳ' Ei τις 
μετὰ Ἰουδαίων ἐπιτελεῖ τὸ πάσχα, 
n τὰ σύμβολα τῆς ἑορτῆς αὐτῶν 
δέχεται, κοινωνός ἐστι τῶν ἀπο- 
κτει νάντων τὸν Κύριον καὶ τοὺς ἀπο- 
στόλους αὐτοῦ. 


156 


XV. Salutant vos Philon et 
Agathopus diaconi. Saluto con- 
gregationem virginum ; legionem 
viduarum, & quibus et adjutus 
sum. Saluto populum Domini, 
a minimo usque ad maximum. 
Transmisi vobis heec mea scripta 
prod lectorem, virum 

honorabilem et fidelissimum : 
qui mihi occurrit in ο ο 
jam navem ascensuro. Memen- 
tote vinculorum meorum ; ut con- 
summer in Christo. Incolumes 
estote carne, et anima, et spiritu ; 
perfecta sentientes, devitantes 
operarios iniquitatis et corrup- 
tores verbi veritatis, confortati in 
gratia Domini nostri Jesu Christi. 


THE EPISTLE TO THE PHILIPPIANS, 


IE. Ἀσπάζονται ὑμᾶς Φίλων 
καὶ Ἀγαθόπους οἱ διάκονοι. ᾿Ασπά- 
ζομαι τὸ σύστημα. τῶν παρθένων, 
TO τάγμα τῶν χηρῶν' WY καὶ ὀναί- 
μην. Ασπάζομαι tov λαον Κυρίου, 
ἀπο μικρού έως μεγάλου. Ἀπέστει- 
λα ὑμῖν ταῦτά µου τὰ γράµµατα 
διὰ Εὐφανίου τοῦ ἀναγνώστου, av- 
δρὸς εοτιμήτου καὶ πιστοτάτου, 
συντυχὼν περὶ ‘Pyryedva, ἀναγο- 
µένου ἐν πλοίῳω. ἩΜέμνησθέ µου 
τῶν δεσμῶν, ἵνα τελειωθῶ ἐν Xpi- 
cTQ. "Ἑῤῥωσθεσαρκὶ, ψυχῇ, πνεύ- 
pari, τέλεια φρονοῦντες, ἄποστρε- 
φόµενοι τοὺς ἐργάτας τῆς ἀνομίας, 
καὶ τοῦ λόγου τῆς ἀληθείας φΦθορεῖς, 
ἐνδυναμούμενοι ἐν Tf χάριτι τοῦ 
Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. 


EPISTLES 


ATTRIBUTED TO 


ST. IGNATIUS, 


FOUND ONLY IN LATIN. 


B. IGNATII AD S. JOHANNEM, 


APOSTOLUM ET EVANGELISTAM, EPISTOLA. 


Johanni Sancto Seniori, Ignatius, et qui cum eo sunt Fratres. 


Dr tua mora dolemus graviter, allocutionibus et consolationibus 
tuis roborandi. Si tua absentia protendatur; multos de nostris de- 
stituet. Properes igitur venire: quia credimus expedire. Sunt et hic 
multe de nostris mulieribus, Mariam Jesu videre cupientes, et quo- 
tidie a nobis ad vos discurrere volentes; ut eam contingant, et ubera 
ejus tractent, que Dominum Jesum aluerunt, et quzdam secretiora 
03 percunctentur ipsam. Sed et Salome quam diligis, filia Anne, 

ierosolymis quinque mensibus apud eam commorans, et quidam 
alii noti referunt eam omnium gratiarum abundam, et omnium 
virtutum, more virginis, virtutis et gratie fecundam. Et, ut dicunt, 
in persecutionibus et afflictionibus est hilaris; in penuriis et indigen- 
tiis non querula: injuriantibus grata, ad molesta letatur: miseris 
et afflictis coafflicta condolet, et subvenire non pigrescit. Contra 
vitiorum autem pestiferos conflictus in pugna fidei disceptans eni- 
tescit. Nostre nove religionis, et penitentiz est magistra; et apud 
fideles omnium operum pietatis ministra. Humilibus quidem est de- 
vota, et devotis devotius humiliatur: et mirum ab omnibus magnifica- 





147 EPISTLES TO ST. JOHN AND ST. MARY. 


tur; cum a Scribis et Phariseis ei detrahatur. Preterea multi multa 
alia referunt de eadem: tamen omnibus per omnia non audemus 
fidem concedere, nec tibi referre. Sed, sicut nobis a fide dignis nar- 
ratur, in Maria matre Jesu, humane nature natura sanctitatis ange- 
lice sociatur. Et hee talia excitaverunt viscera nostra: et cogunt 
valde desiderare adspectum hujus (si fas sit fari) ccelestis prodigii, et 
sacratissimi monstri. Tu autem diligenti modo disponas, cum desi- 
derio nostro, et valeas. Amen.. 


AD EUNDEM, ALTERA. 


Johanni Sancto Seniori, suus lgnatius. 


Si licitum est mihi apud te, ad Hierosolyma partes volo adscendere, 
et videre fideles Sanctos, qui ibi sunt: precipue Mariam matrem 
Jesu: quam dicunt universis admirandam, et cunctis desiderabilem. 
Quem enim non delectet videre eam et alloqui, que verum Deum de 
se peperit, si nostre sit fidei et religionis amicus? Similiter et 
illum venerabilem Jacobum, qui cognominatur Justus: quem refe- 
runt Christo Jesu simillimum facie, vita et modo conversationis, ac 
si ejusdem uteri frater esset gemellus. Quem dicunt si videro, 
video et ipsum Jesum secundum omnia corporis ejus lineamenta. 
Preterea ceteros sanctos, et sanctas. Heu, quid moror? quid de- 
tineor? Bone preceptor, properare me jubeas, et valeas. Amen. 


B. IGNATII AD S MARIAM 


VIRGINEM, MATREM DOMINI NOSTRI JESU CHRISTI, EPISTOLA. 
Christifere Maris, suus Ignatius. 


ME neophytum, Johannisque tui discipulum, confortare et consolari 
debueras. Jesu enim tuo percepi mira dictu, et stupefactus sum 
ex auditu. Α te autem, que semper ei fuisti familiaris et conjuncta, 
et secretorum ejus conscia, desidero ex animo fieri certior de auditis. 
Scripsi tibi etiam alias, et rogavi de eisdem. Valeas: et neophyti 
qui mecum sunt, ex te, et per te, et in te, confortentur. Amen. 


TESTIMONIES RESPECTING 
ST. IGNATIUS, 


AND EXTRACTS FROM THE IGNATIAN EPISTLES AS CITED BY 
VARIOUS AUTHORS DOWN TO THE TENTH CENTURY. 


SECOND CENTURY. 


POLYCARPUS. 


EPisTOLA ap PurLiPPENszs. c.ix. Patres Apostolici. Edit. Jacobson. 
8vo. Oxon. 1838. p. 482. 
Παρακαλῶ ovv πάντας ὑμᾶς πειθαρχεῖν τῷ λόγῳ τῆς δικαιοσύνης, καὶ 
ἀσκεῖν πᾶσαν ὑπομονῆν, ἣν καὶ ἴδετε Kar’ ὀφθαλμοὺς, ov µόνον ἐν τοῖς 
µακαρίοις Ἰγνατίῳ καὶ Ζωσίμῳ καὶ Ῥούφῳ, ἀλλὰ καὶ ἐν ἄλλοις τοῖς ἐξ 
ὑμῶν, καὶ ἐν αὐτῷ Παύλῳ, καὶ τοῖς λοιποῖς ἀποστόλοις. 
Ibid. ο, xiii. p. 488. 

Scripsistis mihi et vos et Ignatius, ut si quis vadit ad Syriam, deferat 
literas meas, quas fecero ad vos; si habuerimus tempus opportunum, 
sive ego, seu legatus, quem misero pro vobis. Epistolas sane Ignatii, 
quee transmisse sunt vobis ab eo, et alias, quantascunque apud nos 
habuimus, transmisimus vobis secundum quod mandastis; que sunt 
subjectee huic Epistole: ex quibus magnus vobis erit profectus. 
Continent enim fidem, patientiam et omnem eedificationem ad Domi- 
num nostrum pertinentem. Et de ipso Ignatio, et de his qui cum eo 
sunt, quod certius agnoveritis, significate. 


IRE N/EUS. 
Contra H mmzsEs. Lib. V. ο. xxviii. Edit. Massuet. fol. Par. 1710. p. 327. 
Quemadmodum quidam de nostris dixit, propter martyrium in 
Deum adjudicatus ad bestias: * Quoniam frumentum sum Christi, et 
per dentes bestiarum molor, ut mundus panis Dei inveniar."— Epist. 
Rom. c. iv. 


THEOPHILUS ANTIOCHENUS. 


Commentarius IN S. MarrH RUM. Pearson, Vindicie Epistolarum 
S. Ignatii. Ato. Cantab. 1672. p. 4. 

. Quum esset desponsata mater ejus Maria Joseph. Quare non ex sim- 
plici virgine, sed ex desponsata concipitur Christus? Primo, ut per 
generationem Joseph origo Marire monstraretur; secundo, ne.lapida- 
retur a Judzis ut adultera: tertio, ut in /Egyptum fugiens haberet so- 
latium viri: quarto, ut partus ejus falleret diabolum, putantem Jesum 
de uxorata, non de virgine natum.— Epist. Ephes. c. xix. 


ORIGENES, EUSEBIUS. 


159 


THIRD CENTURY. 





ORIGENES. 
Protoeus ܪܐ‎ Canticum CANTICORUM. Opera. Edit. Car. Delarue. 4 Voll. 
fol. Paris. 1755-- 60. Vol. III. p. 30. D. 
Versio Rufini. 
Denique memini aliquem Sanctorum dixisse, Ignatium nomine, de 


** 


nec reprehendi eum 


* Meus autem amor crucifixus est: 


Christo: 


pro hoc dignum judico.— Epist. Rom. c. vii. 
ܬܐܐܐ ܡܘܐ‎ vi. IN LucaM. Ibid. p. 938. A. 


Versio Hieronymi. 

Unde eleganter in cujusdam 
Martyris epistola scriptum reperi: 
zm dico, Episcopum Antio- 

ise post Petrum secundum, qui 
in persecutione Rome pugnavit ad 


bestias: * Principem sseculi hujus 
latuit virginitas Maris." — Epist. 
Ephes. c. xix. 


E schedis J. E. Grabit. 

Καλῶς ἐν aud TOV μάρτυρός τι- 
νος ἐπιστολῶν «γέγραπται’ τὸν Ἰγ- 
νατίον λέγω τὸν μετὰ τὸν μακάριον 
Πέτρον τῆς Αντιοχείας δεύτερον 
ἐπίσκοπον, τὸν ἐν τῷ διωγμῷ ἐν 
Ῥώμῃ Snpiors μαχησάμενον. “ Kai 
ἔλαθε τὸν ἄργοντα τοῦ αἰῶνος τού- 
του ἡ παρθενία Μαρίας. 


FOURTH CENTURY. 


a 


EUSEBIUS. 


J. Scaligeri Thesaurus Temporum. Fol. Amst. 1658. 


Versio Hieronymi. 
Prima Persecutio. p. 162. 
Antiochis secundus episcopus 
ordinatur Ignatius. 


Tertia Persecutio. p. 165. 

Trajano adversus Christianos 
persecutionem movente, Simon 
filius Cleope, qui in Ierosolymis 
Episcopatum tenebat, crucifigitur, 
cui succedit Justus. Ignatius quo- 
que Ántiochene Ecclesiz Episco- 
pus Romam perductus bestiis tra- 
ditur. Post quem tertius consti- 
tuitur episcopus Hero. 


CHRONICA. 


Πρώτος Διωηγμός. p. 206. 
Ths ᾿Αντιοχέων ἐκκλησίας δεύτερος 
ἐπίσκοπος καθίσταται Ἰγνάτιος. 


Τρίτος Διωγμός. p- 209. 

Tpatavov κατὰ Χριστιανῶν διωγ- 
μὸν κινήσαντος, Σίμων o ὁ τοῦ KAeo- 
πα, τῆς ἐν Ἱεροσολύμοις ἐκκλησίας 
ἐπίσκοπος, ἐμαρτύρησεν, γενόµενος 
ἐτῶν px. MeO’ ὃν τρίτος Ἱεροσο- 
λύμων ἐπίσκοπος Ἰοῦστος ἐκ περι- 
Tous. Τότε καὶ Ἰγνάτιος δεύτε- 
ρος Ἀντισχείας ἐπίσκοπος συλληφ- 
Geis, εἷς Ῥώμην ἐπέμφθη ὃ δέσµιος, 
ἔνθα Φηρίοις παραδοθεις διή υσε τὸ 
μαρτύριον. Διαδέχεται δε τρίτος 
per’ αὐτὸν τὴν Αντιοχείας ἔπισκο- 
πὴν Ἡρων. 


160 


Edit. E. Burton, 8vo. Oxon. 1888, p. 184. 


EUSEBIUS, RUFINUS. 


Historia ÉccrLzsrASTICA. 


Lib. III. c. xxii. 


Versio Rufini. 
Sed et apud Antiochiam Euo- 
dius primus fuerat, et secundus 
Ignatius: Hierosolymis quoque 
Symeon secundus post Jacobum 
fratrem Domini iisdem tempori- 
bus gubernabat ecclesiam. 


ΑἉλλὰ καὶ τῶν ÉT Αντιοχείας 
Εὐοδίου πρώτου καταστάντος, δεύ- 
Τερος ἐν τοῖς δηλουµένοις Ἰγνάτιος 
ἐγνωρίζετο. Συμεὼν ὁμοίως δεύ- 
TEPOS μετὰ τὸν τοῦ Σωτήρος ἡ ἡμῶν 
ἀδελφὸν, τῆς ἐν Ἱ εροσολύµοις ἐκ- 
κλησίας κατὰ τούτους τὴν λειτουρ- 
γίαν elyev. 


c. Xxxvi. p. 214. Ibid. 


Quibus temporibus apud Asiam 
supererat adhuc et florebat ex 
Apostolorum discipulis Polycar- 
pus, Smyrnzorum ecclesie epis- 
copus; et Papias similiter apud 
Hierapolim sacerdotium gerens. 
Sed et in nostra quoque tem- 
pora fame celebritate vulgatus 
Ignatius apud Antiochiam post 
Petrum secunda successione epis- 
copatum sortitus est. Quem ser- 
mo tradidit de Syrie partibus ad 
urbem Romanam transmissum, 
et pro martyrio Christi ad bestias 
datum. Quique cum per Asiam 
sub custodia navigaret, singulas 
quasque digrediens civitates, Ec- 
clesize populos Evangelicis cohor- 
tationibus edocebat in fide persis- 
tere, et observare se ab heeretico- 
rum contagiis, qui tum primum 
copiosius ecperant pullulare: et 
ut diligentius et tenacius Aposto- 
lorum traditionibus inhererent. 
Quas traditiones cautele gratia, et 
ne quid apud posteros remaneret 
incerti, etiam scriptas se asserit 
reliquisse. Denique cum Smyr- 
nam venisset, ubi Polycarpus erat, 
scribit inde unam epistolam ad 
Ephesios, eorumque pastorem, in 
qua meminit et Onesimi: etaliam 
Magnesie civitati, que supra 
Meeandrum jacet, in qua et Epis- 

Y 


Διέπρεπε γεμῆν κατὰ τούτους 
ἐπὶ τῆς Ασίας τῶν ἀποστόλων ὁ ópu- 
λητῆς Πολύκαρπος, τῆς κατὰ Σμύρ- 
ναν ἐκκλησίας πρὸς τῶν αὐτοπτῶν 
καὶ ὑπηρετῶν τοῦ Κυρίου τὴν ἔπι- 
σκοπὴν ἐγκεχειρισμένος. Καθ ὃν 
ἐγνωρίζετο Παπίας τῆς ἐν Ἱεραπό- 
λει ! παροικίας και αὐτὸς πο 
ávjp τὰ πάντα ὅτι μάλιστα A 
τατος καὶ τῆς γραφῆς εἰδήμων, ὅτε 
παρὰ πλείστοις εἰσέτι νῦν διαβόη- 
TOS Ἰγνάτιος, τῆς ܐܧ‎ Ἀντιόχειαν 
Πέτρου διαδοχῆς δεύτερος τὴν ἔπι- 
σκοπὴν κεκλήρωμένος., Λόγος ܝ‎ 
ἔχει τοῦτον ἀπὸ Συρίας ἐπὶ τὴν 
Ῥωμαίων πόλιν ἀναπεμφθέντα θη- 
ρίων γενέσθαι βορὰν τῆς eic Χρι- 
στὸν μαρτυρίας ἔνεκεν' καὶ δὴ τήν 
ܝ‎ Ἀσίας ἀνακομιδὴν per ἔπιμε- 
λεστάτης φρουρῶν φυλακῆς ποιού- 
µενος, τὰς κατα πόλιν αἷς ἐπεδήµει 
παροικίας ταῖς διὰ λόγων ὁμιλίαις 
τε και προτροπαῖς ἐπιῤῥωννυς, ἐν 
"poro. μάλιστα προφυλάττεσθαι 
τὰς αἱρέσεις ἄ ἄρτι τότε πρῶτον áva- 
pueicas κ καὶ ἐπιπολαζούσας παρή- 
vel, προὔτρεπέ τε ἀπρὶξ ἔχεσθαι 
τῆς τῶν ἀποστόλων παραδόσεως, ἣν 
ὑπὲρ ἀσφαλείας καὶ ἐγγράφως ἤδη 
μαρτυρόµενος διατυποῦσθαι ἀναγ- 
Kalov ܝ‎ Οὕτω δῆτα é ἐν Σμύρ- 
17 γενόμενος, ἔνθα ὁ Πολύκαρπος 
ἦν, µίαν μὲν τῇ κατὰ τὴν Ἔφεσον 
ἐπιστολὴν ἐκκλησίᾳ ܚ‎ €t, ποιμέ- 
νος αὐτῆς μνημονεύων ὈΟνησίμου, 
ἑτέραν δὲ τη, ἐν Μαγνησίᾳ τῇ πρὸς 
Μαιάνδρῳ, ἔνθα πάλιν ἐπισκόπου 








EUSEBIUS, RUFINUS. 


copi Dammei mentionem facit. 
Sed et ecclesie quz est Trallis 
scribit, cujus principem tunc esse 
Polybium designavit. In ea vero 
quam ad Romanam ecclesiam scri- 
bit, deprecatur eos, ne se tanquam 
suppliciis suis parcentes, velint 
spe privare martyrii, et his post 
aliquanta utitur verbis: * A Syria, 
inquit, Romam usque cum bestiis 
terra marique depugno, die ac 
nocte connexus et colligatus de- 
cem leopardis, militibus dico, ad 
custodiam datis, qui ex beneficiis 
nostris swviores fiunt. Sed ego 
nequitiis eorum magis erudior, 
Nec tamen in hoc justificatus sum. 
O salutares bestias qui prepa- 
rantur mihi Quando venient? 
Quando emittentur? quando eis 
frui licebit carnibus meis? quas 
et ego opto acriores parari, et in- 
vitabo ad devorationem mei, et 
deprecabor ne forte, ut in non- 
nullis fecerunt, timeant contin- 
gere corpus meum. Quin imo 
et si contabuntur, ego vim faciam, 
ego me ingeram. Date, queso, 
veniam, ego novi quid expediat 
mihi. Nunc incipio esse discipu- 
lus Christi. Facessat invidia vel 
humani affectus, vel nequitiz spi- 
ritalis, ut Jesum Christum merear 
adipisci. Ignes, cruces, bestis, 
dispersiones ossium, discerptio- 
nesque membrorum, ac totius cor- 
poris poena, et omnia in me unum 
supplicia diaboli arte quesita cu- 
mulentur, dummodo Jesum Chris- 
tum merear adipisci" Hsec et 
multa alia his similia ad diversas 
ecclesias scribit. Sed et ad Poly- 
carpum, velut apostolicum virum, 
datis literis, Antiochenam ei ec- 
clesiam prxcipue commendat. Ad 
Smyrnzos sane scribens, utitur 


161 


Δάμα μνήμην πεποίηται’ καὶ τῇ ἐν 
Τράλλεσι δὲ ἄλλην, nS ἄρχοντα 
τότε ὄντα Πολύβιον i ἱστορεῖ. Πρὸς 
ταύταις καὶ τῇ Ῥωμαίων ἐκκλησίᾳ 
γράφει, ᾗ καὶ παράκλησιν προτεί- 
νει, ὡς un παραιτησάµενοι τοῦ μαρ- 
τυρίου, τῆς ποθουµένης αὐτὸν ἀπο- 
στερήσαιεν ἐλπίδος. "EE à ὧν καὶ 
βραχύτατα εἰς ἐπίδειξιν τῶν eipy- 
μένων παραθέσθαι ἄξιον. Γράφει 
δὴ οὖν κατὰ λέξιν' “60 Συρίας 
μέχρι Ῥώμης Φηριομαχῶ διὰ , Ὑῆς 
καὶ «αλάσσης, νυκτὸς καὶ ἡμέρας, 
ἐνδεδεμένος δέκα λεοπάρδοις, ὅ ὅ ἐστι 
στρατιωτικὸν τάγμα, οἳ καὶ εὔεργε- 
τούµενοι, είρους γίνονται. Ἐν δὲ 
τοῖς ἁδικήμασι αὐτῶν μᾶλλον μα- 
θητεύοµαι, ἀλλ OU παρὰ τοῦτο δε- 
δικαίωµαι. Ὀναίμην τῶν Snpiwv 
τῶν ἐμοὶ ἑτοίμων" καὶ εὔχομαι 
σύντομά μοι εὑρεθῆναι, ἃ καὶ Ko- 
λακεύσω συντόμως με καταφαγεῖν, 
ὥσπερ τινῶν δειλαινόµενα οὐ ο 

Mer ܚ‎ αὐτὰ δὲ ἄκοντα μὴ 
3έλῃ, ἐγὼ προσβιάσομαι. Συγ- 
Yvon. μοι ἔχετε. τί μοι συμφέ- 
ρει, ἐγὼ γινώσκω. Nouv ἄρχομαι 
μαθητής είναι. «Μηδέν με ζηλῶσαι 
τῶν ὁρατῶν καὶ ἀοράτων, ἵνα Tr- 
CoU Χριστοῦ, ἐπιτύχω"͵ TÜp καὶ 
σταυρὸς, Φηρίων τε συστάσεις, σκορ- 
πισμοὶ ὀστέων, συγκοπαὶ μελῶν, 
ἀλεσμοὶ ὅλου τοῦ σώ ατος, κολά- 
σεις τοῦ διαβόλου elc ἐμὲ ἐρχέσθω- 
σαν, μόνον iva Ἰησοῦ Χριστοῦ ἔπι- 
τύχω. Καὶ ταῦτα μὲν ἀπὸ τῆς 
δηλωθείσης πόλεως ταῖς καταλεχ- 
θείσαις ἐκκλησίαις διετυπώσατο. 
Hà; à $ ἐπέκεινα τῆς Σμύρνης ye 
νόµενος, ἀπὸ Tpwados τοῖς τε ἐν 
Φιλαδ ελφείᾳ αὖθις διὰ γραφής ὁ ὁμι- 
λεῖ, καὶ τῇ Ἄμυρναίων ἐκκλησίᾳ, 
ἰδίως τε τῷ ταύτης προηγουμένφ 
Πολυκάρπῳ:. ὃν οἷα δή ἀποστολι- 
κὸν ἄνδρα εὖ μάλα γνωρίζων, τὴν 
ܵܝ‎ Ἀντιόχειαν αὐτῷ ποίµνην ὡς 
ἂν γνήσιος καὶ ἀγαθὸς ποιμὴν πα- 
ρατίθεται, τὴν περὶ αὐτῆς φροντίδα 
διὰ σπουδῆς € ἔχειν αὐτὸν ἀξιῶν. ‘O 
δ αὐτὸς Ἄμυρναίοις γράφων, οὐκ 


108 


verbis quibusdam, unde assump- 
tis nescimus, quibus hxc de Sal- 
vatore proloquitur. “Ego autem 
post resurrectionem quoque in 
carne eum scio fuisse, et credo. 
Nam cum venisset ad Petrum 
ceterosque, ait eis: 'Accedite et 
videte quia non sum dzmonium 
incorporeum. Quietcontingentes 
eum, crediderunt." Scit autem 
et [reneus martyrium ejus, et 
mentionem facit scriptorum ejus 
per haec verba: "Sicut dixit, in- 
quam, quidam ex nostris, pro mar- 
tyrio Christi damnatus ad bestias, 
' Frumentum, inquit, ego sum Dei: 
bestiarum dentibus molor et su- 
bigor, ut panis mundus efficiar 
Christo." Sed et Polycarpus 
horum memoriam facit in epis- 
tola quam ad Philippenses scribit 
per hee verba: “Deprecor, in- 
quit, omnes vos, obedientix» ope- 
ram dare et meditari patientiam, 
quam vidistis in Ignatio et Rufo 
et Zosimo, beatis viris, precipue 
autem in Paulo, et ceteris Apos- 
tolis, qui fuerunt apud vos, scien- 
tes quod hi omnes non in vacuum, 
sed per fidem et justitiam cucur- 
rerunt, usquequo pervenirent ad 
locum sibi a Domino preparatum: 
quoniam quidem passionum ejus 
participes extiterunt, nec dilexe- 
runt presens seculum, sed eum 
solum, qui pro ipsis et pro nobis 
mortuus est, et resurrexit." Et 
post pauca subjungit: “Scripsistis 
mihi et vos, et Ignatius, ut si quis 
vadit ad partes Syrie deferat li- 
teras ad vos. Quod faciam, cum 
tempus invenero. Mittam vobis 
et Ignatii epistolas, et alias, si 
quie sunt, qu ad nos transmissze 
sunt, ex quibus utilitatem maxi- 
mam capiatis. Continent enim 


EUSEBIUS, RUFINUS. 


oid ὁπόθεν ῥ ῥητοῖς συγκέχρηται, τοι- 
αὖτά τινα περὶ τοῦ Ü Χριστοῦ διεξιών' 
‘Ryo δὲ καὶ μετὰ τὴν ἀνάστασιν 
ἐν σαρκὶ αὐτὸν οἶδα, καὶ πιστεύω 
ὄντα. Καὶ ὅτε πρὸς τοὺς περὶ Πέ- 
ον ἐλήλυθεν, ἔφη αὐτοῖς, Λάβετε, 
ψηλαφήσατέ με καὶ ἴδετε, ὅ ὅτι οὐκ 
εἰμὶ δαιµόνιον ἆ ἀσώματον", καὶ εὐθὺς 
αὐτοῦ ἤψαντο, καὶ ἐπίστευσαν.᾽ 
Olde δὲ αὐτοῦ τὸ ) μαρτύριον καὶ ὁ 
Eipzvatos, kai TOV ἐπιστολῶν ܘ‎ 
τοῦ μνημονεύει λέγων οὕτως" ܠ ܝ‎ 
εἶπέ τις τῶν ἡμετέρων διὰ τὴν πρὸς 
Θεὸν µαρτυρίαν κατακριθεὶς πρὸς 
Snpia, ὅτι σῖτος εἰμὶ Θεοῦ, καὶ oe 
ὀδόντων y Φηρίων ἀλήθομαι, ἵ ἵνα κα- 
θαρὸς ἄρτος εὑρεθῶ.” Καὶ ὁ Πο- 
λύκαρπος | δὲ τούτων αὐτῶν μέμνη- 
ται ἐν τῇ $epouévy. αὐτοῦ πρὸς 
Φιλιππησί ους ἐπιστολῇ, φάσκων ܚܝ‎ 
τοῖς ῥήμασι: 5 Tapaxado ܙ‎ οὖν πάν- 
Tas ὑμᾶς πειθαρχεῖν καὶ ἀσκεῖν 
πᾶσαν ὑπομονὴν, v εἴδετε Karr’ 
ὀ θαλμοὺς ov μόνον ἐν τοῖς μακα- 
ܚ‎ Lyvario καὶ "Pob$o καὶ Ζω- 
cip, ἀλλὰ καὶ ἐν ἄλλοις τοῖς ἐξ 
ὑμῶν, καὶ ἐν αὐτῷ Παύλῳ καὶ τοῖς 
λοιποῖς ἀποστόλοις, πεπεισµένους 
ὅτι οὗτοι πάντες οὐκ εἰς κενὸν ἔδρα- 
μον, ¢ ἀλλ᾽ ἐν πίστει καὶ δικαιοσύνη, 
καὶ ὅτι eis Tov . ὀφειλόμενον αὐτοῖς 
τόπον εἰσὶ παρὰ Κυρίῳ, 6 ᾧ καὶ συνέ- 
παθον. Ou γὰρ τὸν νῦν ἠγάπησαν 
αἰῶνα, ἀλλὰ τὸν ὑπὲρ ἡμῶν ἀποθα- 
νόντα, καὶ δί ἡ ἡμᾶς ὑπο τοῦ Θεοῦ 
ἀναστάντα. Kai ἑξῆς «ἐπιφέρει' 
H Ἐγράψατέ μοι καὶ ὑμεῖς καὶ Ty- 
νάτιος, ἵνα ἐάν τις ἀπέρχηται εἰς 
Συρίαν, καὶ τὰ "ap ὑμῶν ἀποκο- 
μίσῃ γράμματα. Ὅπερ ποι ήσω, 
ἐὰν λάβω καιρὸν εὔθετον, εἴτε ἐγὼ, 
eire by πέµπω «πρεσβεύσοντα καὶ 
περὶ ὑμῶν. Τὰς ἐπιστολὰς Ἄγνα- 
τίου τὰς πεμφθείσας ἡ py vm αὔ- 
τοῦ, καὶ ἄλλας ὅσας 6ιχοµεν ܚ‎ 
ἡμῖν, ἐπέμψαμεν ὑμῖν καθὼς ἔνε- 
τείλασθε. Αίτινες ὃ ὑποτεταγμέναι 
εἰσὶ τῇ ἐπιστολῇ ταύτῃ’ ἐξ ὧν µε- 
γάλα ὠφεληθῆναι δυνήσεσθε. Πε- 
ριέχουσι γὰρ πίστιν καὶ ὑπομονὴν 





RUFINUS. 


de fide et patientia instructionem 
perfectam secundum Domini pre- 
ceptum." Hactenus de Ignatio. 
Post hunc rexit ecclesiam civita- 
tis Antiochene Heros. 


219. Ibid. 

Verum quoniam impossibile no- 
bis est singulos enumerare, qui 
post Apostolorum primas succes- 
siones in ecclesiis que per orbem 
terrz sunt, vel principes, vel Evan- 
gelistz» fuerunt, vel pastores: illos 
tantummodo commemorasse suf- 
ficiat, quorum libris inserta ad 
nos usque fidei et predicationis 
monimenta venére, ut Clementis 
et Ignatii, ceterorumque quorum 
superius fecimus mentionem. Cle- 
mens tamen in epistola quam Co- 
rinthiis scribit meminit Epistole 
Pauli ad Hebreos et utitur ejus 
testimoniis. 

221. Ibid. 

Sed et alia ejus opuscula non 
minima a nonnullis haberi perhi- 
bentur, velut Petri et Apionis dis- 
putatio, que in usu a veteribus 
habita minime reperimus, quia 
nec pura in eis et incorrupta 
Apostolice fidei regula mansisse 
deprehenditur. 

p. 333. Ibid. 

Sed et [Irenzeus] Apostolici cu- 
jusdam viri, cujus nomen reticuit, 
sermonum quasi memoriter me- 
minit. Justini quoque Martyris 
et Ignatii memoriam facit, et ea 
quie scripserunt, producit in me- 
dium. 


163 EUSEBIUS, 


καὶ πᾶσαν οἰκοδομὴν τὴν ܗ‎ Tov 
Κύριον ἡμῶν ἀνήκουσαν.' Καὶ 
τὰ μὲν περὶ τὸν Ἰγνάτιον τοιαῦτα. 
Διαδέχεται δὲ per’ αὐτὸν τὴν 'Av- 
τιοχείας ἐπισκοπὴν “Hows. 


c. xxxvii. p. 


Ἀδυνάτου ® ὄντος ἡμῖν ἅπαντας 
ἐξ ὀνόματος «ἀπαριθμεῖσθαι, ὅσοι 
ποτὲ κατὰ τὴν πρώτην τῶν &mo- 
στόλων διαδοχὴν € ἐν ταῖς κατὰ την 
οἰκουμένην ἐκκλησίαις 4 όνασι 
ποιμένες a Kat εὐαγγελισται, τού- 
των εἰκότως ἐξ ὀνόματος γραφῇ 
Bove THY μνήμην :κατατεθείµεθα, 
ὧν ἔτι καὶ νῦν cic ἡμᾶς 0t ὕπομνη- 
μάτων τῆς ἀποστολικῆς διδασκα- 
λίας 7 παράδοσις φέρεται" ὥσπε 
οὖν ἀμέλει τοῦ Ἰγνατίου ἐν ais 
κατελέξ αμεν ἐπιστολαῖς, καὶ τοῦ 
Κλήμεντος éy τῇ ἀνωμολογημένῃ 
παρὰ πᾶσιν, ἣν ἐκ προσώπου τῆς 
Ῥωμαίων ἐκκλησίας τῇ Κορινθίων 
διετυπώσατο. 


c. xxxviii. p. 


-Hày δὲ καὶ ἕτερα moAveny καὶ 
μακρὰ συγγράµµατα ὡς τοῦ αὐτοῦ 
ἔχθες καὶ πρώην τινὲς προήγαγον, 
Πέτρου 85 kai Απίωνος διαλόγους 
περιέχοντα' ὧν oud ὅλως μνήμη τις 
παρὰ τοῖς παλαιοῖς φέρεται. Οὐδὲ 
γὰρ καθαρὸν τῆς ἀποστολικῆς 3 
θοδοξίας ἀποσώζει τὸν χαρακτήρα. 
‘H μεν οὖν τοῦ Κλήμεντος όμολο- 
γουμένη ead». πρόδηλος. Εἴρη- 
ται δὲ καὶ τὰ Ἰγνατίου καὶ Πολυ- 
κάρπου. 


Lib. V. c. viii. 


Καὶ [Elpyvatos] ἀπομνημονευμά- 
των δὲ ἀποστολικοῦ τινὸς πρεσβυ- 
τέρου, οὗ τοὔνομα σιωπῇ παρέδωκε, 
μνημονεύει, ἐξηγήσεις τε αὐτοῦ 
Φείων γραφῶν παρατίθεται. Ἔτι 
καὶ Ἰουστίνου τοῦ μάρτυρος καὶ 
Ἰγνατίου μνήμην πεποίηται, pap- 
τυρίαις αὖθις καὶ ἀπὸ τῶν τούτοις 


γραφέντων κεχρήηµένος. 


164 


QuzsTiones AD Stepuanum. Scriptorum Veterum Nova Collectio ab 
Spi Ad Maio. Vol. I. 4to. Rome, 1825, p. 2. 


Ἰγνάτιος ὄνομα αὐτῷ, τῆς Ἄντι έων ἐκκλη-‏ ܐܗ δέπου 6 ἅγιος‏ ܝ 
σίας δεύτερος γεγονὼς μετὰ τοὺς ἀποστόλους ἐπίσκοπος, ὡς αρα. καὶ τὸν‏ 
ἄρχοντα τοῦ αἰῶνος τούτου ἔλαθεν ἡ 7 παρθενία Μαρίας, | καὶ ἡ τοῦ Σωτή-‏ 
λέγει δὲ οὕτως" A Kai ἔλαθε τὸν ἄρχοντα τοῦ αἱῶ-‏ »ܘܟܤ ρος ἐξ aur‏ 
vos τούτου 7 παρθενία Μαρίας, καὶ ὁ ) TOKETOS αὐτῆς ὁμοίως καὶ ὁ Savaros‏ 
τοῦ Χριστοῦ τρία μυστήρια κραυγῆς, ἅτινα ἐν ἠσυχίᾳ Θεοῦ ἐπράχθη."‏ 
Epist. Ephes. c. xix.‏ 


EUSEBIUS, ATHANASIUS, BASILIUS. 


ATHANASIUS. 
EPisToLA ܡܡ‎ Synopis ARIMINI ET SELEUCLE. Opera. Edit. Benedict. 
ο. Paris. 1698. Vol. I. par. ii. p. 761. A. 


γνάτιος οὖν, 6 μετὰ _TOUS Αποστόλους ἐν Ἀντισχείᾳ κατασταθεὶς 
ἐπίσκοπος, καὶ μάρτυς τοῦ Χριστοῦ γενόμενος, Ύ γράφων περὶ τοῦ Κυρίου 
εἴρηκεν: “Eis i ἰατρός ἔστι σαρκικος καὶ πνευματικὸς, ενήτὸς καὶ ἀγέ- 
νητος, ἐν ἀνθρώπῳφ Θεὸς, ἐν Savare Con ἀληθινή, καὶ ἐκ Μαρίας καὶ ἐκ 
Θεοῦ.” Ties de kai τῶν μετὰ Ἰγνάτιον διδάσκαλοι καὶ αὐτοὶ γράφουσι 
“Ev τὸ ἀγένητον ὁ Πατήρ, καὶ εἷς ὁ ἐξ αὐτοῦ vios Ὑνήσιος, γέννημα άλη- 
θινὸν, λόγος καὶ σοφία τοῦ Πατρός. Ei μὲν οὖν καὶ πρὸς τούτους évay- 
τίους διακείµεθα, ἔστω καὶ πρὸς τὰς συνόδους ἡμῖν ἡ μάχη. Ei δὲ τὴν ἐν 
Χριστῷ πίστιν αὐτῶν γινώσκοντες, πεπείσµεθα ὅτι καὶ ὁ µακάριος 
Ἰγνάτιος ὀρθῶς ἔγραψε, γενητὸν avTov λέγων διὰ τὴν σάρκα 'O γὰρ 
Χριστὸς capt € ἐγένετο' ἀγένητων δὲ, ὅτι py τῶν ποιημάτων καὶ γενητῶν 
ἔστιν, GAN’ υἱὸς ἐκ Πατρός. — Epist. Ephes. c. vii. 


BASILIUS C/ESARIENSIS. 


ἨομίμΙΑ 1N Sanctam ΟΗΗΙ8ΤΙ GENERATIONEM. Opera. 


3 Voll. Paris, 1721—30. Vol. II. p. 598. C. 


“Expat δὲ τῶν παλαιῶν TIVI Kai ἕτερος λόγος, ὅτι ὑπὲρ τοῦ λαθεῖν 
τὸν ἄρχοντα τοῦ αἰῶνος τούτου THY παρθενίαν τῆς Μαρίας ἡ τοῦ Ἰωσηφ 
ἐπενοήθη µνηστεία. — Episl. Ephes. ο. xix. 


Edit. Benedict. 


HIERONYMUS. 


De VIRIS ILLUSTRIBUS, C. xvi. Opera. Edit. Vallarsi. 
Veron. 1734—42. Vol. II. p. 842. 


Ignatius, Antiochene Ecclesise Versio Sophronii. 
tertius post Petrum Apostolum ,Lyvártos τῆς ἐν Ἀντιοχείᾳ ἐκκλη- 


11 Voll. fol. 


σίας τρίτος, μετὰ Πέτρον τὸν ἀπό- 
στολον ἐπίσκοπος, διωγμὸν κινή- 
σαντος Ἱραϊανοῦ, Snpropaynoas κε- 
λευσθεὶς, eis Ῥώμην | στέλλεται 
δέσµιος. Πλέων δὲ, καὶ ἐπιστὰς τῇ 
Σμύρνη, ἐν f) Πολύκαρπος, axpoarys 


Episcopus, persecutionem commo- 
vente Trajano, damnatus ad be- 
stias, Romam vinctus mittitur. 
Quumque navigans Smyrnam ve- 
nisset, ubi Polycarpus, auditor 








SOPHRONIUS. 


Ἰωάννου, ἐπίσκοπος 75v, ἔγραψε 
πρὸς Ἐφεσίους ἐπιστολὴν piav, &A- 
Anv πρὸς Μαγνησιάνους, τρίτην 
πρὸς Τραλλιάνους, τετάρτην πρὸς 
Ῥωμαίους. Κἀκεῖθεν ἐξιὼν, ἔγραψε 
Φιλαδελφεῦσι, καὶ Σμυρναίοις, καὶ 
ἰδικῶς πρὸς Πολύκαρπον, παρατι- 
θέµενος αὐτῷ τὴν ἐν Αντιοχείᾳ ἐκ- 
κλησίαν' ἐν f) καὶ περὶ τοῦ evaryye- 
λίου τοῦ πρώην µεταφρασθέντος, ἐκ 
προσώπου Ἰησοῦ Χριστοῦ µνήµην 
ποιεῖται, λέγων “Eva δὲ καὶ µε- 
τὰ τήν ἀνάστασιν ἓν σώματι av- 
τὸν εἶδον, καὶ πιστεύω ὅτι ἐστὶ, καὶ 
ὅτε ἦλθεν πρὸς Πέτρον, καὶ τοὺς 
σὺν αὐτῷ ὄντας, εἶπεν αὐτοῖς Ψη- 
λαφήσατέ µε, ὅτι οὐκ εἰμὶ δαιμό- 
νιον σωµατικόν. Καὶ εὐθέως ἦψαν- 
τες αὐτοῦ, ἐπίστευσαν.͵ Άξιον δὲ 
φαίνεται, ἐπείπερ τοιούτου ἀνδρὸς 
πεποιήµεθα µνήµην, ἐκ τῆς ἔπιστο- 
Ans αὐτοῦ τῆς πρὸς Ῥωμαίους Ύρα- 
φείσης, ὀλίγα ἐκθέσθαι' “Ἀπὸ Συ- 
plas ἄχρι Ῥώμης 9ηριομαχῶ ἐν 
Φαλάσσῃ καὶ ἐν γΏ, νυκτος καὶ 
ἡμέρας, δέκα συνδεδεμένος λεοπάρ- 
δοις, τουτέστι, στρατιώταις τοῖς 
φυλάσσουσί ue, οἵτινες καὶ μετὰ 
εὐεργεσίαν χείρονες Ὑίνονται. Ai 
γὰρ ἀνομίαι αὐτῶν, waidevois μοί 
ἔστι, ἀλλ᾽ οὗ διὰ τοῦτο ἐδικαιώθην. 
Καὶ εἴθε ἀπολαύσω τῶν Φηρίων τῶν 
εὐτρεπισθόντων µοι, ἅτινα εὔχομαι 
ὀξύτατα εἶναί µοι εἰς ἀπώλειαν, καὶ 
ἐνδελεχίζειν εἰς τὴν ἐμὴν κατάβρω- 
ow’ µήπως, ὃν τρόπον ἐπὶ τῶν ἄλ- 
λων μαρτύρων, μὴ τολµήσωσι τοῦ 
σώματός µου ἄψασθαι. Ei γὰρ 
ἐπελθεῖν ܬܨ‎ 9ελήσουσιν, ἐγὼ βιά- 
σοµαι, ποθῶν καταβρωθήναι. Zvy- 

νωτέ uot, τεκνία᾿ TO συμφέρον uot 
ἐγὼ οἶδα. Nov ἄρχομαι εἶναι µαθη- 
τῆς, οὐδὲν τούτων τῶν ὁρωμένων 
ἐπιθυμῶ, ἵνα τὸν Ἰησοῦν Χριστὸν 
εὕρω. Πῦρ, σταυρὸς, θηρία, σύγ- 
κλασις ὀστέων, καὶ τῶν μελῶν δια- 
σπασμὸς, καὶ παντὸς τοῦ σώματος 
συντριβή, καὶ βάσανοι τοῦ διαβό- 
λου, eig ἐμὲ ἔλθωσιν, ἵνα Ἰησοῦ 
Χριστοῦ ἀπολαύσω. Κατακριθεὶς 


HIERONYMUS, 


165 


Johannis, Episcopus erat ; scripsit 
unam Epistolam ad Ephesios, al- 
teram ad Magnesianos, tertiam 
ad Trallenses, quartam ad Roma- 
nos: et inde egrediens scripsit ad 
Philadelpheos, et ad Smyrnzos, 
et proprie ad Polycarpum, com- 
mendans illi Antiochensem Ec- 
clesiam: in qua et de Evangelio, 
quod nuper a me translatum est, 
super persona Christi ponit testi- 
monium, dicens: “Ego vero et 
post resurrectionem in carne eum 
vidi, et credo quia sit. Et quando 
venit ad Petrum, et ad eos qui 
cum Petro erant, dixit eis: Ecce, 
palpate me et videte, quia non 
sum Deemonium incorporale. Et 
statim ineunt eum, et credi- 
derunt" Dignum autem videtur, 
quia tanti viri fecimus mentio- 
nem, et de Epistola ejus, quam 
ad Romanos scribit, pauca ponere: 
“De Syria usque ad Romam pug- 
no ad bestias, in mari et in terra, 
nocte dieque, ligatus cum decem 
leopardis, hoc est, militibus qui 
me custodiunt; quibus et cum 
benefeceris, pejores fiunt. Ini- 
quitas autem eorum mea doc- 
trina est; sed non idcirco justifi- 
catus sum. Utinam fruar bestiis, 
quz mihi sunt preparate; quas 
et oro mihi veloces esse ad inte- 
ritum, et alliciam eas ad come- 
dendum me; ne sicut et alio- 
rum martyrum, non audeant cor- 
pus meum attingere. Quod si 
venire noluerint, ego vim faciam, 
ut devorer. Ignoscite mihi, fi- 
lioli: quid mihi prosit, ego scio. 
Nunc incipio Christi esse discipu- 
lus, nihil de his que videntur de- 
siderans, ut Jesum Christum in- 
veniam. Ignis, crux, bestism, 
confractio ossium, membrorum- 
que divisio, et totius corporis con- 
tritio, et tota tormenta Diaboli in 
me veniant; tantum ut Christo 
fruar" Quumque jam damnatus 


Ps. xv. 4. 


166 


τοίνυν 9ηριομαχῆσαι, καὶ πόθῳ τοῦ 
παθεῖν, ἀκούσας τοῦ βρυγμοὺ τῶν 
"^ > ^"^ 
λεόντων, ἔφη “Σιτος ]ησοῦ Χρι- 
a ® ^ ^ 
στοῦ εἰμι, καὶ εὔχομαι τοῖς ὁδοῦσι 
^ 4 
τῶν Θηρίων ἀλεσθήναι, ἵνα ἄρτος 
8 ¢ ^ 34 v , 
καθαρὸς εὑρεθῶ.' "Ema8e δεκάτῳ 
ܘܘ ܝ‎ A VY as , ܟ‎ 
ἔτει Τραϊανοῦ. Τὸ δὲλείψανον ἔξω 
^ ^ 3 , 
τῆς δαφνιτικῆς πύλης Αντιοχείας 
^ , 
κατάκειται ἐν TQ κοιμητηρίῳ. 


Ibid. Vol. II. p. 225. C. 


HIERONYMUS, JOANNES CHRYSOSTOMUS. 


esset ad bestias, ardore patiendi, 
cum rugientes audiret leones, ait ; 
* Frumentum Christi sum, denti- 
bus bestiarum molar, ut panis 
mundus inveniar.” Passus est 
anno undecimo Trajani. Reliquie 
corporis ejus Antiochie jacent ex- 
tra portam Daphniticam in ceme- 
terio. 


ADVERSUS HELVIDIUM. 


Numquid non possum tibi totam veterum Scfiptorum seriem com- 
movere: Ignatium, Polycarpum, Ireneum, Justinum Martyrem, mul- 
tosque alios apostolicos et eloquentes viros, qui adversus Ebionem et 
Theodotum, Byzantium, Valentinum, hzc eadem sentientes, plena sa- 
pientie volumina conscripserunt ? 


CowwxNTARIUS iN MarrHAUM. Ibid. Vol. VII. p.12. C. 
Martyr Ignatius etiam quartam addidit causam, cur a desponsata 
conceptus sit: Ut partus, inquiens, ejus celaretur diabolo, dum eum pu- 
tat, non de virgine, sed de uxore generatum.— Epist. Ephes. c. xix. 


ApvERSUS PxraG1ANOS, Lib. iii. c. i. Ibid. Vol. II. p.769. A. 
Ignatius, vir Apostolicus et Martyr, scribit audacter: * Elegit Do- 
minus Ápostolos, qui super omnes homines peccatores erant." De 
quorum celeri conversatione Psalmista canit. Multiplicate sunt in- 
firmitates eorum, postea acceleraverunt. Quibus testimoniis, si non 
uteris ad auctoritatem, utere saltem ad antiquitatem, quid omnes 


Ecclesiastici viri senserint. From the Epistle of Barnabas, c. v. See 
Cotelerius, Patt. Apostt. Edit. Amst. 1724, p. 16. 

JOANNES CHRYSOSTOMUS. 
Howir14 iN S. Ionatium ManTYRUM. a. Edit. Benedict. 13 Voll. 


fol. Paris, 1718—38. Vol. II. p. 592. 

Πρώην γοῦν ἡμᾶς κόρη κομιδῇ νέα καὶ ἀπειρόγαμος ἡ µακαρία uáprug 
Πελαγία μετὰ πολλῆς τῆς εὐφροσύνης εἱστίασε' σήµερον πάλιν τὴν ἐκείνης 
ἑορτὴν ὁ µακάριος οὗτος καὶ γενναῖος µάρτυς Ἰ γνάτιος διεδέξατο. Διάφορα 
τὰ πρόσωπα, ἀλλὰ ula ἡ τράπεζα" ἐνηλλαγμένα τὰ παλαίσµατα, ἀλλ᾽ 
eic ܘ‎ στέφανος ποικίλα τὰ ἀγωνίσματα, ἀλλὰ τὸ αὐτὸ βραβεῖον. 

‘O μὲν οὖν καιρὸς ἡμᾶς ἤδη πρὸς τὴν διήγησιν τῶν τοῦ µακαρίου τού- 
Tov κατορθωµάτων καλεῖ 6 λογισμὸς δὲ ταράττεται καὶ 9ορυβεῖται, οὐκ 
ἔχων τί πρῶτον, τί δεύτερον εἰπεῖν, ¥) τρίτον τοσοῦτον περιῤῥεῖ πάντο- 
θεν ἡμᾶς ἐγκωμίων πλήθος καὶ ταὐτὸν πάσχοµεν, otov ἂν et τις elg λει- 
μῶνα εἰσελθὼν, καὶ πολλὴν μὲν τὴν ῥοδωνιαν ἱδὼν, πολὺ δὲ τὸ tov, καὶ 
τὸ κρίνον τοσοῦτον, καὶ ἕτερα δὲ ἠρινὰ ἄνθη ποικίλα τε καὶ διάφορα, 
ἀπορήσειε τί πρῶτον ion, τί δεύτερον, ἑκάστου τῶν ὁρωμένων πρὸς ἑαυτὸ 
καλοῦντος τὰς ὄψεις. Καὶ γὰρ καὶ ἡμεῖς εἰς τὸν πνευματικὸν τοῦτον λει- 
μῶνα τῶν Ἰγνατίου κατορθωµάτων εἰσελθόντες, καὶ οὐχὶ ἄνθη ἠρινὰ, 
GAN’ αὐτὸν τοῦ πνεύματος TOv Καρπον ποικίλον τε καὶ διάφορον ἐν τῇ 
τούτου ψυχῇ Seópevor 9ορυβούμεθα, καὶ διαποροῦμεν, οὐκ ἔχοντες ποῦ 








167 JOANNES CHRYSOSTOMUS. 


πρῶτον τὸν λογισμὸν ἀπερείσομεν, ἑκάστου τῶν ὁρωμένων ἀπὸ τῶν 
πλησίον ἀνθέλκοντος, καὶ πρὸς THY τῆς οἰκείας εὐπρεπείας Φεωρίαν € ̈ܗ‎ 
σπωμένου τὴν τῆς ψυχῆς ὄψιν. Σκοπεῖτε γάρ' προέστη τῆς ܐܐ‎ ἡμῖν 
ἐκκλησίας ενναίως, καὶ μετὰ τοσαύτης ἀκριβείας, ped ὅσης ὁ Χριστὸς 
βούλεται ὃν γὰρ μέγιστον δρον καὶ κανόνα τῆς ἐπισκοπῆς ἔφησεν είναι 
ἐκεῖνος, τοῦτον οὗτος διὰ τῶν ἔργων ἐπεδείξατο. Καὶ yap TOU Χριστοῦ 
λέγοντος ἀκούσας, ὅτι ܘ‎ ποιμὴν ܘ‎ καλὸς τήν M id αὐτοῦ Τίθησιν ὁ ὑπὲρ 
τῶν προβάτων, μετὰ πάσης ἀνδρείας αὐτὴν ἐπέδωκεν ὑπὲρ τῶν προβά- 
των. Ἄυνεγένετο τοῖς ἀποστόλοις Ὑνησίως, καὶ τῶν πνευματικῶν ναμά- 
των ἀπήλαυσεν. Ὁποῖον οὖν εἶναι εἰκὸς τὸν συντραφέντα ἐκείνοις, καὶ 
πανταχοῦ ενόµεναν, καὶ ῥητῶν καὶ ἆπορ TU αὐτοῖς κοινωνήσαντα, 
καὶ τοσαύτης εἶναι δόξαντα αὐτοῖς ἀρχὴς ἄξιον ; : Ἐπέστη πάλιν καιρὸς 
ἀνδρείαν ἐπιζητῶν; Kau v τῶν παρόντων ὑπερορῶσαν, ἁπάντων, καὶ 
τῷ Seip ζέουσαν ¢ éport, καὶ τὰ μὴ βλεπόµενα τῶν ὁρωμένων προτιμῶ- 
cav καὶ | μετὰ τοσαύτης εὐκολίας τὴν σάρκα ἀπέθετο, μεθ ὅ ὅσης ἄν τις 
ἱμάτιον ἀποδύσαιτο. Τί οὖν πρότερον εἴπομεν ; τῶν ἀποστόλων τὴν δι- 
δασκαλίαν, 1 nv ἐπεδείξατο διὰ πάντων ; J THS παρούσης ζωῆς τὴν ὕπερο- 
ψίαν: $ τὴν ἀκρίβειαν τῆς ἀρετῆς, μεθ $ nS τὴν προστασίαν τῆς ἐκκλησίας 

ονόµησε: ; Τίνα πρότερον ἆ ἀνυμνήσομεν; τὸν 'µάρτυρα, j τὸν ἐπίσκοπον, 
# τὸν ἀπόστολον ; τριπλοῦν γὰρ στέφανον ἡ τοῦ πνεύματος πλέξασα 
χάρις, . οὕτω τὴν ἁγίαν ἐκείνην, ἀνέδησε κεφαλην, μᾶλλον, δὲ πολλαπλοῦν' 
τῶν γὰρ στε άνων ἕκαστον εἴ τις αὐτοὺς μετὰ ἀκριβείας ἀναπτύξειεν, 
εὑρήσει καὶ ἑτέρους ἡμῖν βλαστάνοντας στεφάνους. | 

Καὶ el βούλεσθε, πρότερον ἐπὶ τὸν τῆς ἐπισκοπῆς ἔπαινον ἔλθωμεν' ov 
δοκεῖ eig οὗτος εἶναι στέφανος μόνος; φέρε οὖν αὐτὸν ἀναπτύξωμεν τῷ 
λόγῳ, καὶ ὄψεσθε καὶ δύο, καὶ ᾿τρεῖς, καὶ πλείους ἐξ αὐτοῦ τικτοµένους 
ἡμῖν. Ov yàp µόνον, ὅτι τοσαύτης ἀρχῆς ἄξιος et εἶναι ἔδοξε, αυμάζω τὸν 
ἄνδρα é ἐγὼ, GAN’ ort καὶ παρὰ τῶν ἁγίων, ἐκείνων τὴν ἀρχὴν ταύτην ve- 
χειρίσθη, καὶ αἱ τῶν μακαρίων ἀποστόλων xXEtpes τῆς ἱερᾶς ἐκείνης 
ψαντο κεφαλῆς. Οὐδε γὰρ μικρὸν τοῦτο εἷς ἐγκωμίου λόγον" οὐκ 
ἐπειδῆ πλείω τὴν ἄνωθεν ἐπεσπάσατο χάριν, . οὐδ' ὅτι δαψιλεστέραν € ܗ‎ 
αὐτὸν ἐποίησαν ἐλθεῖν τὴν ToU πνεύματος ἐνέργειαν µόνον, ἀλλ ὅτι καὶ 
πᾶσαν αὐτῷ THY ἐ ἐν ἀνθρώποις ἐμαρτύρησαν ἀρετήν.--------. Θαῤῥῶν τοί- 
νυν εἴποιμι ἂν, ὅτι πᾶσαν αὐτὴν μετὰ ἀκριβείας ὁ ὁ μακάριος Ἰγνάτιος 
ἀπεμάξατο ἐ ἐν τῇ ἑαυτοῦ Wuyi καὶ ἀνεπίληπτος 7] ἦν, καὶ ἀνέγκλητος, καὶ 
οὔτε αὐθάδης, οὔτε ὀργίλος, οὔτε πάροινος, οὔτε πλήκτης, ἀλλ’ 2 ος, 
ἀφιλάργυρος, δίκαιος, ὅσιος, ἐγκρατῆς, ἀντεχόμενος τοῦ κατὰ τὴν διδα- 
χην πιστοῦ λόγου νηφάλιος, σώφρων, κόσµιος, καὶ τὰ ἄλλα ἅπερ o IIat- 
λος ܕܘ‎ Kai τίς τούτων απόδειξίς, d φησιν; αὐτοὶ οἱ ταῦτα εἴρη- 
κότες αὐτὸν ἐ ειροτόνησαν' καὶ οὐκ ἂν οἱ μετὰ τοσαύτης ἀκριβείας 
παραινοῦντες ἑτέροις τὴν δοκιµασίαν ποιεῖσθαι τῶν µελλόντων € ἐπὶ τὸν 
Spovov τῆς ἀρχῆς ἀναβαίνειν ταύτης, αὐτοὶ παρέργως τοῦτο ἐποίησαν 
ἄν. "AAA εἰ uy) πᾶσαν εἶδον τὴν ἀρετὴν ταύτην ἐν τῇ Vrvx$j τοῦ μάρτυρος 
τούτου πεφυτευµένην, « οὖκ ἂν αὐτῷ ταύτην ἐνεχείρισαν τὴν ἀρχήν. : 
Eides πῶς διπλοῦς ἡ ἡμῖν ó στέφανος ἐφάνη τῆς ἐπισκοπῆς τέως, καὶ ܗ‎ 
προτέραν ἐποίησε τὴν ἀρχὴν τὸ τῶν ` χειροτονησάντων αὐτὸν ἀξίωμα, 
πᾶσαν ἀπόδειξιν a ἀρετῆς αὐτῷ μαρτυρῆσαν! pes 

Ὥσπερ οὖν κυβερνήτην Savpalouer, οὐχ ὅταν ἠσυχαζούσης τῆς Sa- 
λάττης καὶ ἐξ οὐρίων τῆς νηὸς «φεροµένης δυνηθῇ τοὺς ἐμπλέοντας δια- 
σῶσαι, GAA ὅταν µαινοµένου τοῦ πελάγους, διανισταµένων τῶν κυμάτων, 





Joh. x. 11. 


JOANNES CHRYSOSTOMUS. 168 


αὐτῶν τῶν ἔνδον ἐπιβατῶν στασιαζόντων, πολλοῦ χειμῶνος ἔσωθεν 
eg ωθεν τοὺς ἐμπλέοντας πολιορκοῦντος, δυνηθῇ κατευθύναι τὸ σκάφος 
μετὰ ἀσφαλείας ἁπάσης' οὕτω καὶ τοὺς τότε Tiv ἐκκλησίαν € ἐγχειρισ- 
θέντας ἐκπλήττεσθαι χρὴ καὶ αυμάζειν πολλῷ πλέον τῶν νῦν oiKovo- 
μούντων αὐτὴν, ὅ OTE mous ܘ‎ 0 πόλεμος ἔξωθεν ἔσωθεν' ὅτε ἁπαλώτερον € ετι 
τὸ φυτὸν τῆς πίστεως ἦν καὶ πολλῆς δεόµενον ἐπιμελείας, ὅ ὅτε καθάπερ 
ἀρτίτοκον βρέφος, τὸ τῆς ἐκκλησίας πλῆθος πολλῆς ἔχρηζε τῆς ον 
καὶ σοφωτάτης τινὸς τῆς μελλούσης αὐτὸ τιθηνεῖσθαι ψυχη. —— 

Etro καὶ τέταρτον στέφανον ἐκ τῆς ἐπισκοπῆς ἡμῖν ᾿ἀνίσχοντα ταύτης 
τίς οὖν ἐστιν οὗτος; τὸ τὴν πατρίδα αὐτὸν ἐπιτραπῆναι τὴν ἡμετέραν. 
Ἐπίπονον μὲν γὰρ καὶ ἑκατὸν ἀνδρῶν καὶ πεντήκοντα προστῆναι μόνον" 
τὸ δὲ πόλιν ἐγχειρισθῆναι τοσαύτην, καὶ δῆμον εἰς εἴκοσι ἐκτεινόμενον 
µυριάδας, πόσης ἀρετῆς otet kai σοφίας ἀπόδειξιν ܐܧ‎ εἶαι;. ... Ἐπειδὴ 
δὲ ἐμνήσθην Πέτρου, καὶ i πέµπτον ἐξ αὐτοῦ στέφανον & εἶδον πλεκόμενον' 
οὗτος δέ ἐστι, τὸ ܬܐ‎ ἐκεῖνον τοῦτον διαδέξασθαι τὴν ἀρχὴν. Ὥσπερ ap 
ἄν τις λίθον ἐξαίρων μέγαν ἐκ Φεμελίων, ἕτερον ἀντίῤῥοπον ἐκείνου 
σπουδάζοι πάντως à ἀντεισαγαγεῖν, εἰ μη μέλλοι πᾶσαν σαλεύειν τὴν οἶκο- 
δομὴν, καὶ σαθροτέραν ποιεῖν' οὕτω on καὶ Πέτρου μέλλοντος ἐντεῦθεν 
ἀποδημεῖ w, ἕτερον ἀντίῤῥοπον Πέτρου διδάσκαλον ἡ τοῦ πνεύματος 
ἀντεισήγαγε χάρις, ὥστε μὴ τὴν ἤδη Ὑενομένην. οἰκοδομὴν τῇ τοῦ δια- 
δεξομένου εὐτελείᾳ σαθροτέραν Ὑενέσθαι. Πέντε μὲν οὖν στεφάνο νους 
ἀπηριθμησάμεθα, ἀπὸ TOU μεγέθους τῆς ἀρχῆς, « ἀπὸ τῆς ἀξίας τῶν 
κεχειροτονηκότων, ἀπὸ τῆς | τοῦ καιροῦ υσκολίας, ἀπὸ τοῦ μέτρου τῆς 
πόλεως, ἀπὸ τῆς ἀρετῆς τοῦ , παραδόντος αὐτῷ Tv ἐπισκοπήν. ‘Tourous 
ἅπαντας πλέξαντας ἐ ἑνῆν καὶ ἕκτον εἰπεῖν, καὶ ἕβδομον, καὶ πλείους τού- 
των’ ἀλλ ἵνα μὴ τὸν ἅπαντα χρόνον eis τὸν περὶ τῆς ἐπισκοπῆς ἀναλώ- 
σαντες λόγον, ἐκπέσωμεν τῶν περὶ τοῦ μάρτυρος διηγημάτων, φέρε 
λοιπὸν ἐ ἐπὶ τὸν ἆθλον ἐ ἐκεῖνον ἴωμεν. : 

Ov τοῦτο δὲ ἐ ἐκακούργησεν ὁ διάβολος µόνον, ἀλλὰ καὶ ἕτερον. οὐκ 
ἔλαττον τούτου" οὐ γὰρ ἐν ταῖς πόλεσιν, ὧν προειστήκοισαν, ܚ‎ 
σ ττεσθαι τοὺς ἐπισκόπους, ἀλλ eic τήν ἀλλοτρίαν & ἄγων ἀνήρει. Ἐποίει 
δὲ τοῦτο, ὁμοῦ μὲν ἐρήμους - τῶν ἐπιτηδείων λαβεῖν σπεύδων, ὁ ὁμοῦ δὲ 
ἀσθενεστέρους ἐργάσεσθαι τῷ μόχθῳ τῆς ὁδοιπορίας ἐλπίζων' ὃ δῇ καὶ 
ἐπι τοῦ μακαρίου τούτου πεποίηκεν' ἀπὸ γὰρ τῆς ἡμετέρας πόλεως εἷς 
τὴν Ῥώμην αὐτὸν ἐκάλεσε, µακροτέρους αὐτῷ τιθεὶς TOUS διαύλους TOU 
δρόμου, καὶ τῷ μήκει τῆς ὁδοῦ, καὶ τῷ πλήθει τῶν ἡμερῶν τὸ φρόνημα 
καταβάλλοιν. αὐτοῦ  προσδοκῶν' οὐκ εἰδὼς, ὅτι συνέµπορον ' ἔχων Ἰησοῦν, 
καὶ συναπόδηµον τῆς τοσαύτης͵ ὁδοιπορίας, ܐ‎ ἰσχυρότερος μᾶλλον € ἐγίνετο, 
καὶ τῆς μετ’ αὐτοῦ δυνάµεως οὔσης πλείονα παρεῖχε την ἀπόδειξιν, καὶ 
τὰς ἐκκλησίας συνεκρότει µειζόνως. Αἱ γὰρ κατὰ τὴν ὁδὸν πόλεις συν- 
τρέχουσαι πάντοθεν ἤλειφον τὸν ἀθλητῆν, καὶ μετὰ πολλῶν ἐξέπεμπον 
τῶν ἐφοδίων, εὐχαῖς καὶ πρεσβείαις αὐτῷ συναγωνιζόµεναι' καὶ aura 
δὲ οὐ τὴν τυχούσαν παράκλησιν ἐλάμβανον μετὰ προθυµίας «τοσαύτης 
ἐπὶ Δάνατον τρέχοντα ὁρῶσαι τὸν μάρτυρα, ܝ‎ ὅσης εἰκὸς ἦν τὸν ἐπὶ 
βασίλεια καλούµενον τὰ, ἐν οὐρανῷ' καὶ διὰ τῶν ' ἔργων ἐμάνθανον ܗ‎ 
τῶν, διὰ τῆς τοῦ γενναίου προθυµίας ἐκείνου καὶ φαιδρότητος, ó ὅτι οὐ 
Sávaros 7 ἦν eg ὃν ἔτρεχεν, GAN ’ ἀποδημία τις καὶ μετάστασις, καὶ πρὸς 
τὸν οὐρανὸν ἀνάβασις. Καὶ ταῦτα διδάσκων κατὰ πᾶσαν πόλιν απῄει 
διὰ τῶν λόγων, διὰ τῶν πραγμάτων αὐτῶν. Καὶ ὅπερ ἐπὶ τῶν Ἰουδαίων 
συνέβη, ὅτε τὸν Παῦλον δῄσαντες, καὶ εἰς τὴν Ῥώμην ἀποστείλαντες 


2 

















109 JOANNES CHRYSOSTOMUS. 


ἐνόμιζον μὲν ἐπὶ Sávarov πέµπειν, ἔπεμπον δὲ τοῖς ἐκεῖ κατοικοῦσιν 
Ἰουδαίοι διδάσκαλον, τοῦτο 2 καὶ ἐπὶ ᾿Ἰγνατίου Ὑέγονε μετὰ περιουσίας 
τινός. Oude yap τοῖς T Ῥώμην οἰκοῦσι μόνοις, ἀλλὰ καὶ ταῖς ἐν τῷ 
µέσῳ κειµέναις πόλεσιν ἁπάσαις διδάσκαλος ἀπῄει Savuáatos, πείθων 
καταφρονεῖν τῆς παρούσης ζωης, καὶ υμηδὲν ἡγεῖσθαι τὰ βλεπόµενα, καὶ 

τῶν µελλόντων ἐρᾷν, καὶ πρὸς τὸν οὐρανὸν βλέπειν, καὶ πρὸς μηδὲν͵ τῶν 
ἐν τῷ παρόντι Bio δεινῶν ἐπιστρέφεσθαι. Tavra yap, καὶ τὰ τούτων 
πλείονα, διὰ τῶν ἔργων αὐτοὺς παιδεύων ὥδευε, καθάπερ ἥλιός τις ἐξ 
ἀνατολῆς ἀνίσχων, καὶ πρὸς, τήν δύσιν τρέχων, μᾶλλον δὲ καὶ τούτου 
φαιδρότερος. Οὗτος μὲν γὰρ ἄνωθεν ἔ ETPEXEY, αἰσθητὸν d ἄγων pas’ 'Tyva- 
TOS δὲ κάτωθεν ἀντέλαμπε, νοητὸν φῶς διδασκαλίας ταῖς ψυχαῖς 
ἐνιείς. Κάκεῖνος μὲν eic τὰ τῆς δύσεως ἆ ἀπιὼν µέρη κρύπτεται, καὶ νύκτα 
εὐθέως ἐπάγει' οὗτος δὲ εἰς τὰ τῆς δύσεως ἀπελθὼν μέρη, φαιδρότερον 
ἐκεῖθεν ἀνέτειλε' καὶ τοὺς κατὰ τὴν ὁδὸν ἅπαντας εὐεργετήσας τὰ μέ- 
γιστα, ἐπειδὴ τῆς πόλεως ἐπέβη, κ κφκείνην φιλοσοφεῖν ἐπαίδευσε. Aud 
yap τοῦτο καὶ ὁ Θεὸς συνεχώρησεν ἐκεῖ τὸν βίον αὑτὸν καταλῦσαι, à ώστε 
τήν τούτου τελευτὴν διδασκάλιον "γενέσθαι εὐσεβείας τοῖς τὴν Ῥώμην 
οἰκοῦσιν ἄπασιν. “Yes μὲν γὰρ τῇ τοῦ Θεοῦ χάριτι οὐδεμιᾶς ἐδέεσθε λοι- 
πὸν ἀποδείς εως, ἐῤῥιζωμένοι i κατὰ τὴν πίστιν’ οἱ δὲ τὴν Ῥώμην οἰκοῦντες, 
ἅτε πολλῆς τότε ἀσεβείας οὔσης ἐκεῖ, πλείονος ἔχρηζον βοηθείας 

µάθωσιν οἱ τὴν Ῥώμην οἰκοῦντες ἅπαντες, συνε-‏ ܚܡ οὖν ταῦτα‏ ܥ 
χώρησεν ὁ Θεὸς ἐ εκει 0 τελειωθῆναι τὸν / ἅγιον. Καὶ ὅτι αὕτη ἐστὶν ή αἰτία,‏ 
ἐξ αὐτοῦ τοῦ τρόπου τῆς τελευτῆς τοῦτο πιστώσοµαι. Ou yap ἔξω τειχῶν‏ 
ἐν βαράθρῳ, οὐδὲ ἐν δικαστηρίῳ, οὐδὲ ἐν γωνίᾳ τινὶ THY καταδικάζουσαν‏ 
ἐδέξατο ψήφον, ἀλλ᾽ ἐν μέσφ τῷ Jeárpo, τῆς πόλεως ἄνω (καθεζοµένης‏ 
ἁπάσης, τὸν τοῦ μαρτυρίου. τρόπον ὑπέμεινε, Φηρίων € ἐπ᾽ αὐτὸν ἀφεθέν-‏ 
των" ἵν ὑπὸ ταῖς ἁπάντων ὄψεσι τὸ τρόπαιον στήσας κατὰ τοῦ διαβόλου,‏ 
τοὺς 9εατὰς d ἅπαντας ζηλωτας ποιήσῃ τῶν ἀγωνισμάτων τῶν ἑαυτοῦ, οὐκ‏ 
ἀποθνήσκων μόνον ούτω γενναίως, ἀλλὰ καὶ μεθ ἡδονῆς ἀποθνήσκων.‏ 
ού γὰρ ὡς ζωῆς ἀποῤῥήηγνυσθαι µέλλων, ἀλλ ὡς ἐπὶ ζωὴν καλούμενος‏ 
βελτίω καὶ πνευματικωτέραν, οὕτως ἀσμένως ἑώρα τὰ Φηρία. Πόθεν‏ 
ἀπὸ τῶν ῥημάτων, ὧν ἀποθνήσκειν μέλλων ἐφθέγξατο.‏ : ;ܘܘ τοῦτο‏ 
ἀκούσας γὰρ, ὅτι ούτος αὐτὸν τῆς τιμωρίας. 6 τρόπος μένει, “Εγω TOV‏ 
Snpiwv € ἐκείνων ᾿ὀναίμην,, ᾿ἔλεγε. Τοιοῦτοι γὰρ οἱ $ ἐρῶντες" ὅπερ ἂν πᾶσ-‏ 
χωσιν ὑπὲρ τῶν ἐρωμένων, ped ἡδονῆς δέχονται, καὶ τότε δοκοῦσιν‏ 
φορείσθαι τῆς ἐπιθυμίας, ὅταν πολλῷ χαλεπώτερα ᾖ 5? τὰ γινόμενα"‏ € 
ὅπερ οὖν καὶ ἐπὶ τούτου συνέβαινεν. Ov yap τῷ θανάτῳρ µόνον, ἀλλὰ‏ 
καὶ τῇ προθυµίᾳ. ζπλῶσαι τοὺς ἀποστόλους ἔσπευδε" καὶ ἀκούων ὅτι‏ 
μαστιχθέντες € ἐκεῖνοι μετὰ χαρᾶς ἀνεχώρουν, ἐβουλήθη καὶ αὐτὸς μὴ τῇ‏ 
µόνον, ἀλλὰ καὶ τῇ χαρᾷ µιµήσασθαι τοὺς διδασκάλους" διὰ‏ ܘܘ 
τοῦτο τῶν Inpiwy, ἔλεγεν, ὀναίμην. Καὶ πολλῷ τούτων ἡμερώτερα τὰ‏ 
στόµατα ἐνόμιζεν « εἶναι, TÉ TOU τυράννου γλώττης, , καὶ μάλα εἰκότως"‏ 
ἐκείνη μὲν γαρ, πρὸς τὴν Ὑγέενναν ἐκάλει, τὰ δὲ τούτων στόµατα πρὸς‏ 
βασιλείαν παρέπεμπεν.‏ 

Ἐπειδὴ τοίνυν κατέλυσεν ἐκεῖ τὴν ζωήν, μᾶλλον δὲ, ἐπειδὴ πρὸς τὸν 
oupavoy ἀνέβη, € énaviet στεφανίτης λοιπόν. Καὶ yàp kai τοῦτο τῆς τοῦ 
Θεοῦ γέγονεν οἰκονομίας, TO πάλιν αὐτὸν πρὸς 7j ἡμάς ἐπαναγαγεῖν, καὶ 
ταῖς πόλεσι διανεῖμαι Tov μάρτυρα. Ἐκείνη μὲν γὰρ αὐτοῦ στάζον τὸ 
αἷμα ἐδέξατο, à ὑμεῖς δὲ τῷ λειψάνφ τετίµησθε' ἀπηλαύσατε τῆς ἐπισκο- 
ans ὑμεῖς, ἀπήλαυσαν ἐκεῖνοι τοῦ µαρτυρίου' εἶδον ἀγωνιζόμενον καὶ 





JOANNES CHRYSOSTOMUS. 170 


νικῶντα καὶ στεφανούμενον ἐκεῖνοι, ἔχετε διηνεκῶς αὐτὸν ὑμεῖς' ὀλίγον 
ὑμῶν αὐτὸν χρόνον ἀπέστησεν ὁ Θεὸς, καὶ μετὰ πλείονος ὑμῖν δόξης ܐܧ‎ ̈ 
Tov αρίσατο. Καὶ καθάπερ οἱ δανειζόµενοι χρήματα μετὰ τόκων 
ἀποδι όασιν ἅπερ ἂν λάβωσιν, οὕτω καὶ ὁ Θεὸς τὸν τίµιον τοῦτον 3ησαν- 
ρὸν παρ ὑμῶν ὀλίγον «χρησάµενος χρόνον, καὶ τῇ πόλει δείξας ἐ ἐκείνῃ, 
μετὰ πλείονος ὁ ὑμῖν GUTOV ἀποδέδωκε τῆς λα πρότητος. "EE επέμψατε γὰρ 
ἐπίσκοπον, καὶ ἐδέξασθε μάρτυρα" ἐξεπέμ ατε er’ εὐχῶν, καὶ ἐδέξασθε 
μετά στεφάνων' καὶ οὐχ ὑμεῖς δὲ µόνον, ἀλλὰ καὶ πάσαι αἱ ἐν μέσῳ 
πόλεις. Πῶς γὰρ αὐτὰς οἴεσθε διακεῖσθαι, ὁ ὁρώσας ἐπαναγόµενον τὸ λεί- 

ανον ; πόσην καρποῦσθαι ἡδονήν; πόσον ἀγάλλεσθαι; ; πόσαις εὔφη- 
μίαις πάντοθεν βάλλειν τὸν στεφανίτην! Καθάπερ γὰρ ἀθλητὴν γενναῖον 
τοὺς ἀνταγωνιστὰς | καταπαλαίσαντα ἅπαντας, καὶ μετὰ λαμπρᾶς ἐξελ- 
θόντα t δόξης ¢ ἀπὸ TOU σκάµµατος, εὐθέως δεχόµενοι οἱ Searai, οὐδ ¢»/6̱- 
vat τῆς γῆς ἀφιᾶσι, φοράδην ἆ ἀπάγοντες οἴκαδε, καὶ μυρίοις βάλλοντες 
ἐγκωμίοις' οὕτω δή καὶ τὸν ἅγιον τότε ἐκεῖνον ἀπὸ τῆς Ῥώμης αἱ πόλεις 
ܙ‎ διαδεχόµεναι, καὶ ἐπ᾽ ὤμων φέρουσαι μέχρι τῆς πόλεως ταύτης 
παρέπεµπον, ἐγκωμιάζουσαι τὸν στεφανίτην, ἀνυμνοῦσαι τὸν ἀγωνοθή- 
την, καταγελῶσαι τοῦ διαβόλου, , $ ort eis TO ἐναντίον αὐτῷ περιετράπη τὸ 
σόφισμα, καὶ ܚ‎ ἐνόμισε κατὰ τοῦ μάρτυρος ποιεῖν, τοῦτο ὑπὲρ αὐτοῦ 
γέγονε. Καὶ τότε μὲν τὰς πόλεις ἁπάσας ἐκείνας ὤνησε, καὶ ἀνώρθω- 
σεν' ἐξ ἐκείνου δὲ καὶ | μέχρι τῆς παρούσης τὴν ὑμετέραν πλουτίζει πόλιν. 
Καὶ καθάπερ Ἀησαυρὸς διηνεκῆς καθ € ἑκάστην ἀντλούμενος τὴν ἡμέραν, 
καὶ οὐκ ἐπιλείπων, ἅπαντας τοὺς μετέχοντας εὐπορωτέρους moet’ οὕτω 
δὴ καὶ ó μακάριος οὗτος Ἰγνάτιος τοὺς πρὸς αὐτὸν ἐρχομένους | εὐλογιῶν 
παῤῥησίας, γενναίου φρονήµατος, καὶ πολλῆς ἀνδρείας πληρῶν, οἴκαδε 
ἀποπέμπει. 


Homiia vz ]μ5αΙΒΙΑΤΟΕΕ. Ibid. Vol. VI. p. 410. C. 


Διὰ τοῦτο )γενναῖός, τις τῶν ἀρχαίων, Ἰγνάτιος δὲ 7 ἦν ὄνομα αὐτῷ' οὗτος 
ἱεροσύνῃ καὶ μαρτυρίφ διαπρέψας, ἐπιστέλλων τινὶ ἱερεῖ ܗܗ‎ “Μη- 
δεν ἄνευ γνώμης σου Ὑινέσθω, μηδὲ σὺ ἄνευ γνώμης Θεοῦ τι πράττε. 
Epist. Polycarp. ο. iv. 


Homiua ΡΕ ÁNATHEMATE. Ibid. Vol. I. P 693. C. 


.Βούλεσθε μαθεῖν οἷά τις ἐφθέγξατο, ἅ ἅγιός τις πρὸ ἡμῶν τῆς διαδοχῆς 
τῶν ἀποστόλων γενόμενος, ὃς καὶ μαρτυρίου ἠξίωτο; Δεικνὺς τούτου τοῦ 
λόγου τὸ φορτικον, τοιούτῳ ἐχρήσατο ὑποδείγματι' “ Ὃν τρόπον ὁ πε- 
ριθεὶς ἑαυτῷ ἁλουργίδα βασιλικῆν, ἰδιώτης τυγχάνων, αὐτός τα καὶ 
of αὐτῷ συνεργήσαντες ὡς τύραννοι ἀναιροῦνται' οὕτως, ἔφη, οἱ τῇ 
δοσποτικῇ ἀποφάσει χρησάµενοι, καὶ ἀνάθεμα τῆς ἐκκλησίας ποιήσαντες 
ἄνθρωπον, εἰς παντελή ὄλεθρον ἀπάγουσιν ἑαυτοὺς, τὴν ἀξίαν τοῦ Υἱοῦ 


ἀφαρπάζοντες. 


Homitra xr. ΙΝ ΕΡΙΡΤΟΙΑΜ ap Epuegsios. Ibid. Vol. XI. p. 86. C. 


Ανὴρ δέ τις ἅγιος εἶπέ τι δοκοῦν εἶναι τολμηρὸν, πλήν ἀλλ᾽ ὅμως 
ἐφθέγξατο. Τί δὲ TOUTS ἐστιν! “Oude μαρτυρίου αἷμα ταύτην δύνασ- 
Gar ἐξαλείφειν τὴν ἁμαρτίαν. 











17] THEODORETUS. 


FIFTH CENTURY. 


THEODORETUS. 


E»isroLA :̄ܠ ܐ‎ £. Ad Florentium Patricium. Opera. Edit. Sirmond. 
4 Voll. fol. Paris. 1649. Vol. III. p. 900. B. 

Tata δὲ ἡ ἡμῖν παρέδοσαν οὐ µόνον οἱ ἀπόστολοι καὶ προφῆται, ἀλλὰ 
καὶ οἱ τὰ τούτων ἡρμηνευκότες συγγράµµατα, Ἰγνάτιος, Εὐστάθιος, 
Αθανάσιος, Βάσιλειος, Γρηγόριος, Ἰωάννης, καὶ οἱ ἄλλοι τῆς οἰκουμένης 
φωστήῆρες' καὶ πρὸ τούτων οἱ ἐν Νικαίᾳ συνελήλυθότες & άγιοι πατέρες. 


Ἐριβτοια ΟΧΙΥ. Ad Monachos Constantinopolitanos. Ibid. p. 1026. D. 

Evora tos καὶ Μελέτιος καὶ Φλαβιανὸς τῆς ἀνατολῆς οἱ φωστῆρες, 
καὶ Ἐφραὶμ 7 τοῦ πνεύματος λύρα, ὁ τὸ Σύρων ἔθνος ἄρδων ὁ ὀσημέραι 
τοῖς τῆς χάριτος νάµασι, καὶ Ἰωάννης καὶ Ἀττικὸς, οἱ τῆς ἀληθείας με- 
Ὑαλόφωνοι κήρυκας" καὶ οἱ τούτων πρεσβύτεροι, Ἰγνάτιος, καὶ Πολύκαρ- 
πος, καὶ Βϊρηναῖος, καὶ Ἰουστῖνος, καὶ Ἱππόλυτος, ὧν οἱ πλείους οὐκ 
ἀρχιερέων προλάμπουσι µόνον, ἀλλὰ καὶ τῶν μαρτύρων διακοσμοῦσι 

ορόν. 
ܝ‎ Draroeus 1. IwMvTABILIs. Ibid. Vol. IV. Ρ. 33. A. 
ToU ἁγίου Tyvaríov ἐπισκόπου Ἀντιοχείας | καὶ μάρτυρος, 
ἐκ τῆς πρὸς Ῥωμαίους ἐπιστολῆς. 

2 THemAnpopopnpévous ἀληθῶς εἰς τὸν Κύριον «ἡμῶν, ὄντα ἐκ Ὑένους 
Δαβὶδ κατὰ σάρκα, υἱὸν Θεοῦ κατὰ Φεότητα καὶ δύναμιν, Ὑεγενημένον 
ἀληθῶς ἐκ παρθένου, βεβαπτισμένον à ὑπὸ Ἰωάννου, ἵνα πληρωθῇῃ πάσα 
δικαιοσύνη ὑπ᾿ αὐτοῦ, ἀληθῶς ἐπὶ Ποντίου Πιλάτου καὶ ‘Hpadou τε- 
τράρχου καθηλωμένον ὑπὲρ ἡμῶν capki.” Epist. Smyr. c.i. 


ToU αὐτοῦ, ἐκ τῆς αὐτῆς ἐπιστολῆς. 

“τί γὰρ. ὠφελεῖ, εἴπερ με ἐπαινεῖ τις, τὸν δὲ Κύριόν μου βλασφημεῖ, 
μὴ ὁμολογῶν αὐτὸν σαρκοφόρον ; ; ὁ δὲ τοῦτο μὴ λέγων, τελείως αὐτὸν 
ἀπήρνηται ὡς νεκροφόρον. Ibid. c. v. 

Τοῦ αὐτοῦ, ἐκ τῆς αὐτῆς ἐπιστολῆς. 

“ Ei γὰρ τῷ δοκεῖν ταῦτα ἐπρά θη ὑπὸ τοῦ Κυρίου ἡμῶν, κἀγὼ τῷ 
δοκεῖν δέδεµαι. Τί δὲ καὶ ἐμαυτὸν ἔκδοτον δέδωκα τῷ ( Savarep, πρὸς Tp, 
πρὸς "μάχαιραν, πρὸς Snpia; adr’ 6 ἐγγὺς μαχαίρας, ἐγγὺς Θεοῦ. Μόνον 
ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ, eis τὸ συμπαθεῖν αὐτῷ, πάντα ὑπομένω, ݀ܗ‎ 


ToU με ἐνδυναμοῦντος, τοῦ τελείου ἀνθρώπου, Óv τινες ἀγνοοῦντες ἀρ- 
νοῦνται. Ibid. c.iv. 


ToU αὐτοῦ, ἐκ τῆς πρὸς Ἐφεσίους ἐπιστολῆς. 

““O γὰρ Θεὸς ἡμῶν ησοῦς Χριστὸς ἐκυοφορήθη ÜTO Mapias, Kar’ 
οἰκονομίαν Θεοῦ, ἐκ σπέρματος μὲν Δαβὶδ, ἐκ Πνεύματος δὲ Ἁγίου, ὃ ὃς 
ἐγεννήθη, καὶ ἐβαπτίσθη, ἵνα τὸ 3νητὸν ἡμῶν καθαρισθθ.”. Epist. Ephes. 
c. xviii. 

ToU αὐτοῦ, ἐκ τῆς αὐτῆς ἐπιστολῆς. 
“Er Τι oí κατ ἄνδρα κοινῇ πάντες ἐν τῇ χάριτι ἐξ ὁ ὀνόματος συνέ εσθε 


év MG πίστει, καὶ ܝ‎ Ἰησοῦ Χριστῷ, κατὰ σάρκα ἐκ γένους Δαβιὸ, τῷ 
υἱῷ τοῦ ἀνθρώπου, καὶ vid τοῦ Θεοῦ. Ibid. c. xx. 


THEODORETUS, SOCRATES. 172 


ToU αὐτοῦ, ἐκ τῆς αὐτῆς ἐπιστολῆς. 
“ Eic i ἰατρός ἐστι σαρκικὸς καὶ πνευματικὸς, «γεννητὸς ἐξ ἆ ἀγεννήτου, ἐν 
ἀνθρώπῳ Θεὸς, ἐν Javáro ζωὴ ἀληθινὴ, καὶ ἐκ Μαρίας καὶ ἐκ Θεοῦ, 


πρῶτον παθητὸς, καὶ τότε ἀπαθῆς, Ἰησοῦς Χριστὸς ὁ Κύριος ἡμῶν. 
Ibid. ο. vii. | 
Tov αὐτοῦ, ἐκ τῆς πρὸς Τραλλιάνους ἐπιστολῆς. 
0 Κωφώθητες οὖν, ὅταν χωρὶς Ἰησοῦ Χριστοῦ ὑμῖν Aag. TIS, τοῦ ἐκ γέ- 
νους Δαβὶδ, τοῦ ἐκ Μαρίας, ὃ ὃς ἀληθῶς ἐγεννήθη, ἐ aye τε καὶ ἔπιεν, 


ἀληθῶς ἐδιώχθη ἐ ἐπὶ Ποντίου Πιλάτου, ἐσταυρώθη, ܓ‎ ἀπέθανε, βλεπόν- 
των τῶν ἐπιγείων καὶ ἐπουρανίων καὶ καταχθονίων.' | Epist. Tral. c. ix. 


Ώια1οαῦβ 11. Inconrusus. Ibid. p. 86. B. 
ToU ἁγίου Ἰγνάτιου ἐπισκόπου Αντιοχείας καὶ Μάρτυρος, 
ἐκ τῆς πρὸς Ἐμυρναίους ἐπιστολῆς. 

"Ἐγὼ γὰρ καὶ μετὰ THY ἀνάστασιν év σαρκὶ αὐτὸν οἶδα, καὶ πιστένω 
ὄντα, καὶ ὅτε πρὸς τοὺς περὶ Πέτρον ἦλθεν, ἔφη αὐτοῖ' Λάβετε, ψηλα- 
φήσατέ pe, καὶ ἴδετε, ὅ ὅτι οὐκ εἰμὶ δαιµόνιον ἀσώματον. Καὶ εὐθὺς av- 
τοῦ ἥψαντο καὶ ἐπίστευσαν. Epist. Smyrn. ο. iii. 


Τοῦ αὐτοῦ, ἐκ τῆς αὐτῆς ἐπιστολῆς. 
a Mera δὲ τὴν ἀνάστασιν καὶ συνέφαγε, καὶ συνέπιεν αὐτοῖς, ὡς σαρκι- 
KOs καὶ πνευματικῶς ἠνωμένος τῷ Πατρί.͵ Ibid. 
Diarocus 111. IMPATIBILISs. Ibid. p. 164. D. 
Tot ἁγίου Ἰγνατίου ἐπισκόπου Αντιοχείας καὶ Μάρτυρος, 
ἐκ τῆς πρὸς Σμυρνάιους ἐπιστολῆς. 
as Εὐχαριστίας καὶ προσφορὰς οὐκ ἀποδέχονται, διὰ τὸ μὴ ὁμολογεῖν 
τὴν εὐχαριστίαν σάρκα εἶναι τοῦ Σωτῆρος ἡ ἡμῶν Ἰησοῦ Χριστοῦ, τὴν ὑπὲρ 


τῶν ἁμαρτιῶν ἡμῶν παθοῦσαν, ἣν τῇ χρηστότητι ὁ Πατὴρ ἤγειρεν. 
Epist. Smyrn. ο. vi. 


EPisroLA cui. Edit. Schulze. dir] 8vo. Hale, 1769—74. Vol. IV. 
P 
Ταύτην ἡμῖν τὴν διδασκαλίαν οἱ θεῖσι προφῆται προσήνεγκαν ταύτην 
ὁ τῶν ἁγίων ἀποστόλων χορὸς" ταύτην οἱ κατὰ τὴν ἑῴαν καὶ τῆν ἐσπέ- 
ραν διαπρέψαντες ἅ ἅγιοι” Ἰγνάτιος ἐκεῖνος 6 πολυθρύλλητος, 6 ó διὰ τῆς 
τοῦ μεγάλου Πέτρου δεξιᾶς τὴν ἀρχιερωσύνην δεξάµενος, καὶ ὑπὲρ τῆς 
eic Χριστὸν ὁμολογίας 99pàv γενόμενος ἀγρίων βορά. 


SOCRATES. 
Historia Eccrzsiastica, Lib. VI. c. viii. Edit. Reading, fol. Cantab. 
1720. p. 322. 


Λεκτέον δὲ καὶ ὅθεν τὴν ἀρχῆν ἔλαβεν ἡ κατὰ τοὺς ἀντι ώνους ὕμνους 
ἐν τῇ ἐκκλησίᾳ συνήθεια. Ἰγνάτιος, Ἀντιοχείας τῆς, Συρίας τρίτος ἀπὸ 
τοῦ Αποστόλου Πέτρου ἐπίσκοπος, ὃς καὶ τοῖς Αποστόλοις αὐτοῖς συνδιέ- 
τριψεν, ὁπτασίαν εἶδεν Αγγέλων, διὰ τῶν ἀντιφώνων ὕμνων τὴν ἁγίαν 





173 JOANNES ANTIOCHENUS, GELASIUS, PSEUDO-DIONYSIUS. 


2 ¢ , ܠ ܛ‎ , ^ € P “a >? < ܢ‎ , 
Τριάδα ὑμνούντων, Kat τον τρόπον τοῦ ὁράματος τῇ ἐν Αντιοχείᾳ ἔκκλη- 
^ 
σίᾳ παρέδωκεν' ὅθεν καὶ ἐν πάσαις ταῖς ἐκκλησίαις αὕτη ἡ παράδοσις 
ܠ‎ ^ ΄ 
διεδόθη. Οὔὕτος μὲν οὖν ὁ περὶ τῶν ἀντιφώνων ὕμνων λόγος ἐστίν. 


JOANNES ANTIOCHENUS EPISCOPUS. 


Epistora ap Proctum CowsrawTiNoPOLITANUM. — Bibliotheca Vett. 
Patrum. Edit. Gallandi. 18 Voll. fol. Venet.1765—79. Vol. IX. p. 694. 
Etenim apud magnum martyrem Ignatium, qui secundus post 
Petrum Apostolorum primum, Antiochene sedis ordinavit Ecclesiam, 
et apud beatissimum Eustathium, qui sanctorum patrum qui apud 
Niceam congregati sunt, primus existens fidem orthodoxam confir- 
mavit, et apud sanctissimum et beatissimum Athanasium, qui millia 
millium certamina pro evangelicis dogmatibus passus est; ad hzc 
autem apud Basilium, et utrumque Gregorium, qui ejusdem sen- 
tenti&e fuerunt; et apud beatissimum Flavianum, Diodorum et Joan- 
nem, qui clara lumina orientis fuerunt totius: rursum autem et apud 
beatissimum Ambrosium, qui omnes partes Hesperias illustravit, et 
apud beatissimum Amphilochium, probatissimum doctorem: nec non 
apud beatum Atticum tuum patrem, et apud probatissimos alios de- 
cem millia, ne singulos percurramus, consona decerptis his capitulis 
invenimus. 


GELASIUS. 


Apvznsus EuTvcuiaNos et Ν ΕΒΤΟΒΙΑΝΟΒ. Bibliotheca Patrum. Edit. 
De la Bigne. 16 Voll. fol. Colon. 1618—22, Vol.V. Par. iii. p. 671. 
Testimonia veterum de duobus naturis in Christo. 

Ignatii Episcopi et Martyris Antiocheni, ex Epistola ad Ephesios: 
* Unus Medicus est, carnalis et spiritualis, factus et non factus, in 
homine Deus, in morte vita sterna, ex Maria, et ex Deo, primum pas- 
sibilis et tunc impassibilis, Dominus noster Jesus Christus." Et post 
pauca: '" Singuli, inquit, viri communiter omnes, ex gratia, ex nomine 
convenite in unam fidem et in uno Jesu Christo, secundum carnem 
ex genere David, filio hominis, et filio Dei. Epist. Ephes. c. vii. xx. 


PSEUDO-DIONYSIUS AREOPAGITA. 


Deg Divinis Nominisvus, c.iv. Opera. Edit. Pet. Lansselii. fol. Paris. 
1615. p. 198. 
Kaírot ἔδοξέ τισι τῶν καθ ἡμᾶς ἱερολόγων, καὶ Seiórepov εἶναι τὸ τοῦ 
ἔρωτος ὄνομα, τοῦ τῆς ἀγάπης' γράφει δὲ καὶ 6 9εῖος Ἰγνάτιο. " Ὁ 
ἐμὸς ἔρως ἐσταύρωται. — Epist. Rom. ο. vii. 


EPHRAMIUS, JOBIUS, EVAGRIUS. 174 


SIXTH CENTURY. 


EPHR/EMIUS PATRIARCHA THEOPOLITANUS. 


EPisTOLA AD ZENOoBIUM ScnorasTiCUM. — Photii Bibliotheca, Cod. 
ܡ‎ Edit. Andr. Schotti. Fol. HOO 1653. p. 778. 


“Onep οὖν εἴρηται κατὰ τὸ τρίτον κεφάλαιον eK TE TOV εὐαγγελικῶν 

νῶν, καὶ ἐκ τῶν ἀποστολικῶν, καὶ 85 καὶ ἐκ τῶν μακαρίων πατέρων 
ἡμῶν, Ἰγνατίου τοῦ Θεοφόρου, καὶ Ιουλίου, καὶ Αθανασίου, καὶ ΓρήΎο- 
ρίων, καὶ Βασιλείου" διελέγχει τοὺς δυσσεβεῖς, ὡς ” TOV ἄρθρων χρήσις 
(πάντες γὰρ οὗτοι τούτοις ἐχρήσαντο) οὐδεμίαν τομὴν 7 διαίρεσιν ἐπινοεῖ 
τῆς ἑνώσεως. 


De Sacris ΑΝΤΙΟΟΒΗΙΑ: LEGIBUS. Ibid. Cod. cexxix. Ρ. 810. 


Kai ܘ‎ Θεοφόρος 4 de’ Ἰγνάτιος, Σμυρναίοις ἐπιστέλλων, ὁμοίως κέχρηται 
τῷ ἄρθρῳ' και ὁ Ῥώμης ᾿Ἱούλιος ἐν τῇ πρὸς Δόκιον ἐπιστολῇ φησιν' 
Ὥστε ἀνάθεμα ἔστω πᾶς ὁ τὸν ἐκ Μαρίας ἄνθρωπον οὐχ ὁμολογῶν 
εἶναι ἔνσαρκον Θεόµν. 


JOBIUS MONACHUS. 


Dx CEconomia, sive Verso Incarnato. Lib. VII. c. xxxi. Ibid. 
Cod. ccxxii. E 622. 
Φησὶ γὰρ ὁ Θεόφορος Ἰγνάτιος, 5 τρία λαθεῖν τὸν ἄρχοντα τοῦ αἰῶνος 
τούτου, THY παρθενίαν Μαρίας, m σύλληψιν τοῦ Κυρίου, καὶ τῆν 


σταύρωσιν.' — Epist. Ephes. ο. xix 


EVAGRIUS. 


Historia EccLzsrasTICA, Lib. I. c. xvi. Edit. G. Reading. fol. 
Cantab. 1720. p. 270. 


Ὅπως 6 Θεοφόρος Ἰγνάτιος ἐκ Ῥώμης ἀνακομισθεὶς παρὰ Θεοδοσίου 
ἐν Ἀντιοχείᾳ κατετέθῃ. 


Τότε καὶ Ἰγνάτιος 6 Φεσπέσιος, ὡς Ἰωάννῃ τῷ Ῥήτορι σὺν ܡܚܡ‎ 
ἱστόρηται, ἐπειδή γε ὡς ἐβούλετο τάφων τὰς τῶν Ὀψρίων ἐσχηκὼς Ύασ- 
τέρας ἐν τῷ T Ῥώμης ἀμφιθεάτρῳ, καὶ διὰ τῶν ὑπολειφθέντων adpo- 
τέρων ὁστῶν, πρὸς τὴν Αντίοχου ἀπεκομίσθη, ἐν τῷ καλουμένῳ κοιµη- 
Typi μετατίθεται πολλοϊς ὕστερον χρόνοις, ὑποθεμένου τοῦ παναγάθου 
Θεοῦ Θεοδοσίῳ, τὸν Θεοφόρον μείζοσι τιμῆσαι τιμαῖς, ἱερόν τε πάλαι τοῖς 
δαίµοσιν à ἀνειμένον, Tuyaiov τοῖς ἐπιχωρίοις c ὠνόμαστο, τῷ ἀθλοφόρῳ καὶ 
μάρτυρι ἀναθεῖναι' καὶ σηκὸς εὐαγής, ! καὶ τέµενος ἅγιον τῷ ‘Tyvarip 70 
πάλαι Τυχαῖον γέγονε, τῶν ἱερῶν αὐτοῦ ὃ λειψάνων μετὰ πομπῆς ἱερᾶς ἆ ἀνὰ 
τὴν πόλιν én ὀχήματος ἐν θέντων, καὶ κατὰ τὸ τέμενος τεθέντων. 

“Odev kai δηµοτελῆς € ἑορτὴ και πάνδηµος εὐφροσύνη μέχρις ἡμῶν τελεῖ- 
ται, πρὸς τὸ µεγαλοπρεπέστερον τοῦ ἱεράρχου Γρηγορίου ταύτην ἑξά- 
pavros. 


175 GILDAS, STEPHANUS GOBARUS, ANASTASIUS, 


GILDAS SAPIENS. 
Increpatio IN CLervuM, ο. viii. Bibliotheca Vett. Patrum. Edit. 
Gallandi. Vol. XII. p.211. 

Quis vestrum, ut sanctus Martyr Ignatius, Antiochie urbis Epis- 
copus, pues admirabiles in Christo actus, ob testimonium ejus, leonum 
molis Rome confractus est? — Cujus verba, quum ad passionem duce- 
retur, audientes, si aliquando vultus vestri rubore suffusi essent, non 
solum in comparatione ejus vos non putabitis sacerdotes, sed ne 
mediocres quidem Christianos esse. Ait enim in epistola, quam ad 
Romanam Ecclesiam misit: “A Syria usque Romam cum bestiis 
terra marique depugno, die ac nocte connexus et colligatus decem 
leopardis, militibus dico ad custodiam datis, qui ex beneficiis nostris 
seviores fiunt. Sed ego eorum nequitiis magis erudior: nec tamen 
in hoc justificatus sum. Ο salutares bestias que preparantur mihi ? 
Quando venient? Quando emittentur? Quando eis frui licebit 
carnibus meis? Quas ego exopto acriores parari, et invitabo ad 
devorationem mei, et deprecabor, ne forte ut nonnullis fecerunt, ti- 
meant attingere corpus meum: quin immo, si cunctabuntur ego vim 
faciam, ego me ingeram. Date, queso, veniam: ego novi quid expe- 
diat mihi. Nunc incipio esse Christi discipulus. Facessat invidia vel 
humani affectus, vel nequitire spiritualis, ut Jesum Christum adipisci 
merear. Ignes, cruces, bestiz, dispersiones ossium, discerptionesque 
membrorum, ac totius corporis pene, et omnia in me unum supplicia 
diaboli arte queesita compleantur, dummodo Jesum Christum merear 
adipisci" Quid ad hec dormitantibus anime oculis aspicitis? Quid 
talia surdis sensuum auribus auscultatis? — Discutite, quaeso, tene- 
brosam atramque cordis vestri caliginem temporis, ut veritatis et 
humilitatis prefulgidum lumen Vise possitis. Christianus non 
mediocris sed perfectus, sacerdos non vilis sed summus, martyr non 
segnis sed precipuus dicit: “Nunc incipio esse Christi discipulus." 
Epist. Rom. c. v. 


STEPHANUS GOBARUS. 
Photii Bibliotheca. Cod. ccxxxii. p. 901. 
"Iyvártog μέντοι 6 Θεοφόρος, καὶ Κλήμης 6 Στρωματεὺς, καὶ EvoéPios 
ὁ Παμφίλου, καὶ Θεοδώρητος 6 Κύρου, τὴν μὲν Νικολαϊτῶν καταγινώ- 
σκουσι αἴρεσιν, τὸν δὲ Νικόλαον, μὴ τὸν τοιοῦτον εἶναι ἀποφαίνονται. 


Epist. Trall. c. xi. 


ANASTASIUS SINAITA. 
Vig Dux, c.xii. J. Gretseri Opera. 17 Vol. fol. Ratisbone. 1734—41. 
Vol. XIV. Par. ii. p. 97. 


Tov ἁγίου Ἰγνατίου ἐπισκόπου Αντιοχείας. 
Ἐάσατε µιμητὴν Ὑένεσθαι τοῦ πάθους τοῦ Θεοῦ µου. Ερὶεί. Rom. ο. vi. 


ANASTASIUS PATRIARCHA ANTIOCHENUS. 
DE nzcris ΥΕΒΙΤΑΤΙΝ Doamatisus. Pearson, Vindicie. Par.i. c. ii. p. 16. 
Μορφὴν δούλου ἠμφιεσμένον, ἵνα “λάθη Θεὸς ὢν τὸν ἄρχοντα τοῦ 
αἰῶνος τούτου. — Epist. Ephes. c. xix. 





GREGORIUS, LEONTIUS, ANTIOCHUS. 176 


GREGORIUS MAGNUS. 


EPisTOLA AD ÁNASTASIUM EPrscoPUM ANTIOCHENUM. Opera. Edit. 
Benedict. 4 Voll. fol. Paris.1705. Vol. II. p. 765. 


* Amen. Gratia." Que videlicet verba de scriptis vestris accepta, 
idcirco in meis Epistolis pono, ut de Sancto Ignatio vestra Beatitudo 
cognoscat: quia non solum vester est, sed etiam noster. Sicut enim 
magistrum ejus Apostolorum Principem habemus communem, ita 
quoque ejusdem Principis discipulum nullus nostrüm habeat privatum. 
Epist. Ephes. c. xxi. 





SEVENTH CENTURY. 





LEONTIUS BYZANTINUS. 


Dz Szcris. Actioiii. c.i. Bibliotheca Vett. Patrum. Gallandi. 
Vol. XII. p. 633. 

'Eyévovro δὲ ἐν τοῖς χρόνοις τοῖς ἀπὸ τῆς Ὑεννήσεως τοῦ Χριστοῦ 
µέχρι τῆς βασιλείας Κωνσταντίνου, διδάσκαλοι καὶ πατέρες οἵδε Ἰγνά- 
τιος 6 Θεοφόρος, Εἱρηναῖος, Ιουστῖνος φιλόσοφος καὶ µάρτυς, Κλήμης Kat 
Ἱππόλυτος ἐπίσκοποι Ῥώμης, Διονύσιος ὁ ᾿Αρεοπαγίτης, Μεθόδιος ἐπίσκο- 
nog Πατάρων, Γρηγόριος 6 9αυματουργὸς, Πέτρος 6 Ἀλεξανδρείας ἐπίσκο- 
πος καὶ paprus. Τούτους ἅπαντας αἱ pet’ αὐτοὺς Ὑενόμεναι αἱρέσεις 


δέχονται. 


ANTIOCHUS MONACHUS. 


Howinis: Magna Bibliotheca Vett. Patrum. 17 Voll. fol. Paris. 1644. 
Vol. XII. 


Hom. 1. p. 14. 

Ὁ τέλειος πιστὸς “λίθος ναοῦ Θεοῦ ὑπάρχει ἠτοιμασμένος els οἰκοδομῆν 
Θεοῦ Πατρὸς, ἀναφερόμενος eic τὰ ὕψη διὰ τῆς μηχανῆς Ἰησοῦ Χριστοῦ, 
ὅ ἐστι σταυρὸς, σχοίνῳ χρώµενος τῷ πνεύματι ἡ δὲ πίστις ἀνθρώπου 
ἀγωγεύς ἐστιν, 7j δὲ ἀγάπη ὁδὸς 9 ἀναφέρουσα el; τὸν Θεόν. Kai ὁ 
τοιοῦτος γίνεται 9εοφόρος, ἤγουν χριστοφόρος καὶ ναὸς Θεοῦ καὶ ἁγιο- 
δρόµος, καὶ τὰ πάντα κεκοσμηµένος ἐν Tals ἐντολαῖς Ιησοῦ Χριστοῦ.’ καὶ 
ἀρχὴ ζωῆς 7 διὰ “πίστεως καὶ ἀγάπης εἰς οὐδὲν προκέκριται." Epist. 
Ephes. c. ix. Magnes. i. 

Ini. p. 17. 

Λαβόντες οὖν Θεοῦ γνῶσιν διὰ τῆς πίστεως, μὴ ἀγνοήσωμεν τὴν δο- 
θεῖσαν ἡμῖν χάριν, ὑπὲρ ἧς πέπονθεν ἀληθῶς ὁ Κύριος. “ Ata τοῦτο γὰρ 
καὶ μύρον ἔλαβεν ἐπὶ τῆς κεφαλῆς ὁ Κύριος, ἵνα πνέῃ TH ἐκκλησίᾳ 
ἀφθαρσίαν. Μηδεὶς οὖν ἀλειφέσθω δυσωδίαν ἀπιστίας τοῦ ἄρχοντος του 
aidvos.” Epist. Ephes. c. xvii. 

Hom. xxr. p. 49. 

Μέγα οὖν ἐστιν “ἐν ἀγνείᾳ µένειν εἰς THY τιμήν τῆς σαρκὸς τοῦ Κυρίου 
év ἀκαυχησίᾳ ἐὰν γὰρ καυχήσηται, &moAero." — Epist. Polycar. c. ¥. 

2A 


Lm d 


1747 ANTIOCHUS MONACHUS. 


Hon. xxm. p. 00. 


* “Apetvov οὖν ἐστιν σιωπῷν καὶ εἶναι, 3 λαλοῦντας μη εἶναι. Καλὸν 
τὸ διδάσκειν, ἐὰν ὁ λέγων πο Eis οὖν ὁ διδάσκαλος ὡς εἶπεν, καὶ 
ἐγένετο" καὶ ἅ σιγῶν δὲ πεποίηκεν, ἄξια τοῦ Πατρός ἐστι. 0 λόγον 
Ἰησοῦ Χριστοῦ κεκτηµένος, ἀληθῶς δύναται καὶ τῆς Ἰσυχίας αὐτοῦ 
ἀκούειν, (να ζ τέλειος" ἵνα δι ὦ Qv λαλεῖ, πράσσῃ, καὶ 30 ὦ ̈ܝ‎ σιγᾷ, γινώ- 
σκεται. Οὐδὲν γὰρ λανθάνει τὸν Κύριον, ἀλλὰ καὶ τὰ κρυπτὰ ἡμῶν 
ἐγγὺς αὐτοῦ eiow.” — Epist. Ephes. ο. xv. 


Hon». rvrr. p. 104. 


Μισήσωμεν οὖν τὸν μισοῦντα ἡμᾶς διάβολον, καὶ τὰ ἔργα αὐτοῦ, τὸν 
κοινὸν πάντων ἀνθρώπων ἐχθρὸν, μάλιστα δὲ πιστῶν. “ Οὐδεὶς γὰρ 
πίστιν ἐπαγγελλόμενος, ἁμαρτάνει' οὐδὲ ἆ άπην ἔχων, μισεῖ. Φανερὸν 
yep τὸ ( δένδρον à ἀπὸ τοῦ καρποῦ Ὑίνεται. Ο οὖν ἐπαγγελλόμενος Χρι- 
στοῦ εἶναι, δ ὧν πράσσει, ὀφθήσεται. Epist. Ephes. ο. xiv. 


Hom. 1xxx. P 140. 


Ἐὐαπόδεκτον Θεῷ “ τῆς ἑνώσεως τῆς ἐκκλησίας φροντίζειν, 7j 2 οὐδὲν 
ἄμεινον ἐν ἀνθρώποις' καὶ τὸ, πάντας βαστάζειν, « ὡς καὶ ἡμᾶς ὁ Κύριος, καὶ 
πάντων ἀνέχεσθαι év ἀγάπῃ.᾽ Καὶ oU Xp): εὐλόγῳ δᾳθεν προφάσει, it ἵνα 
μὴ εἴπω, καὶ λίαν ἀλόγῳ,. ἀποσπᾶν ἑαυτοὺς Του σώματος τῆς ἐκκλησίας, καὶ 
ἰδιάζειν, 0 ἀλλ ἐπὶ τὸ αὐτὸ μία προσευχὴ, μία δέησις, εἷς νοῦς, μία ἔλπις 
ἐν ἀγάπῃ, ἐν τῇ χαρᾷ, τῇ ἀμώμω, ὅ ἐστιν Ἰησοῦς Χριστὸς, οὗ οὐδὲν ܚܦ‎ 
δέστερον. Πάντες οὖν ὀφείλομεν συντρέχειν ὡς ἐπὶ ἓν Φυσιαστήριον, 
μία ψυχή, k&v ἐν πολλοῖς τοῖς µέλεσιν, µία γνώμη ἑνὶ ελήματι, ὡς ἓν 
σῶμα ὑπάρχοντες. — Epist. Polycarp. c.i. Epist. Magnes. ο. vii. 

| How. .ܥ ܫܫܫܐ‎ p. 151. 

H yap διψυχία 3υγάτηρ ἐ ἐστὶν τοῦ V διαβόλου, καὶ λίαν πονηρεύεται εἰς 
τοὺς δούλους τοῦ Θεοῦ. Σὺ οὖν ἔνδυσαι τὴν πίστιν την ἰσχυράν. “Στῶ- 
μεν οὖν ἑδραῖοι, & ὡς ἀκμῶν, τυπτόµενοι. Μεγάλου ἀθλητοῦ ἐστιν δέρεσθαι 
καὶ νικᾷν. ᾿Μάλιστα δὲ Θεοῦ ένεκεν πάντα ὑπομένωμεν, ἵνα καὶ αὐτὸς 
ἡμᾶς ὑπομείνῃ σπουδαίοι ενώµεθα, τοὺς καιροὺς καταμάθωμεν, τὸν 
ὑπέ νον προσδοκοῦντες, τὸν ἄχρονον, τὸν ἀόρατον, oe ἡμᾶς δὲ ὁ ὁρατὸν, 
τὸν αφηλάφητον, δ ἡμᾶς δὲ ᾿λαφηθέντα, τὸν arab, or ἡμᾶς δὲ 
παθόντα' τὸν ἐν µακροθυµίᾳ πάντα ܐܘ‎ ἡμᾶς ὑπομείναντα." Epist. 


Polycarp. ο. iii. 
Hom. χοιι. p. 162. 


“To συμπάσχειν ἀλλήλοις, | καὶ συναλγεῖν, συντρέχειν T6, καὶ συγκο- 
ܕܐ‎ εὐάρεστόν ἐστιν τῷ Θεῷ. Καὶ γὰρ Xpeworouper τοῦτο πράττειν, 
ὡς δοῦλοι, καὶ ܐ‎ πάρεδροι, καὶ | ὑπηρέται τοῦ Θεοῦ λόγου" ἵνα εὐαρέστωμεν 
ᾧ ἐστρατεύθημον, ἆ ad oU Kat τὰ ὀψώνια κομισώμεθα."' , Νυχὴν, ἐλεήμονα 
κέκτηται | ὁ συμπαθής. Ὁ γὰρ, τὴν ψυχην τοιαύτην ἔχων, πάντα ava- 
βλύσει τὰ καλά. Küv γὰρ χρήματα ἔχει, προήσεται'. Kav ἐν συμφοραῖς 
ἵδῃ τινὰ, κλαύσεται, Kay ἐπῃρεαζομένῳ περιτύχῃ, χείρα ὀρέξει, καὶ ܗܘ‎ 
devi παραλήψει τῶν eic αὐτὸν «Φθανόντων. “ Ἀγωνίσωμεθα οὖν f ἵνα ἡ 
πίστις ἡμῶν καὶ 5 ἀγάπη, καὶ ἡ ὑπομονὴ ὡς περικεφαλάια καὶ ὡς δόρυ, 
καὶ πανοπλία ἡμῖν ἔστωσαν, μακροθυμοῦντες per ἀλλήλων, καὶ ἐν πραύ- 
777) διάγοντες ὡς καὶ ὁ Θεὸς µεθ ἡμῶν. — Epist. Polycarp. ο. vi. 





ANTIOCHUS MONACHUS, 178 


Hom. οχι. p. 197. 


Οὕτως τοίνυν καὶ ἡγούμενος τύπος γινέσθω τοῦ ποιμνίου ἐν πάση 
δικαιοσύνῃ καὶ ἀναστροφῇ ἁγίᾳ' ὁσίως καὶ δικαίως πολιτευόµενος, τηρῶν 
ὅσα ἐστὶν ἆ ἀγνὰ, ὅσα σεµνα, ei τις ἀρετὴ, et τις ἔπαινος, et Tig eU nuoc: 
ܘ‎ λείας διόρθωσις γινέσθω map αὐτοῦ, c ἐκδικεῖν αὐτοῦ τὸν τόπον ἐν 
πάσῃ ἐπιμελείᾳ πνευματικῇ, φροντίζειν τῆς ἑνώσεως τῶν μελῶν, iis οὐδὲν 
ἄμεινον' πάντων ἀνεχέσθαι ἐ ἐν ἀγάπῃ' πάντας βαστάζειν, ὁ ὡς καὶ αὐτὸν ὁ 
Κύριος. Προσευχέσθω ὑπὲρ πάντων ἀδιαλείπτως: αἰτεῖν σύνεσιν πνευ- 
ματικὴν, eig τὸ διακρίνειν αὑτὸν τὰ συμφέροντα, γρηγορεῖν, μεριμν "m 
περὶ πάντων τὰ ἐλαττώ ατα πάντων, καὶ τὰς νόσους βαστάζειν, ὡς 
Τέλειος ἀθλητής. ὅπου αρ πλείων κόπος, πολὺ καὶ TO κέρδος. Τοὺς 
καλοὺς μαθητὰς € ἐὰν Φιλ, χάρις αὐτῷ οὐκ ἔστιν, ἀλλὰ μᾶλλον τοὺς ἀπει- 
θεστέρους ἐν πραότητι ὑποτάσσειν. Ov πᾶν τραῦµα τῃ av) ἐμπλάστρῳ 
“εραπευέται. Τοὺς παροξυσμοὺς ἐ ἐν βροχαῖς δεῖ παύειν. Ἔστω φρόνι- 
µος ἐν πᾶσιν ὡς οἱ opens” καὶ ἀκέραιος ὡς αἱ περιστεραί ἵνα τα μὲν 
φαινόμενα αὐτῶν cis πρόσωπον κολακεύῃ, 1 τὰ δὲ à ἀόρατα air φανερωθῆναι 
αὐτῷ' ἵνα μηδενὸς λείπῃται, ἀλλ’ ἐν παντὶ χαρίσµατι περισσεύῃ. ‘O και- 
ρὸς γὰρ ἀπαιτεῖ αὐτὸν, ὡς κυβερνήτην πρὸς Τους ἀνέμους, καὶ τὰς τρικυµίας 
καὶ ζάλας τῶν πνευμάτων τῆς πορνείας στῆναι γενναίως, καὶ ὁδηγεῖν 
τοὺς χειµαζομένους ἐπὶ τὸν λιμένα ToU Δελήματος τοῦ Θεοῦ." Epist. 


Polycarp. ο. ii. 
Hon. cxi. P. 199. 


“Ol yap σαρκικοὶ τὰ πνευματικὰ πράσσειν οὐ δυνάνται, οὐδὲ οἱ mveu- 
ματικοὶ ᾿ τὰ σαρκικά.” Xp) οὖν τὸν βουλόμενον, ην ἀγγελλικὴν Ταύτην 
τοῦ µονήρους βίου ἀσκῆσαι πολιτείαν͵ κτήσασθαι “τὴν φρόνησιν τοῦ ὄφεως, 
καὶ τὸ ἀκέραιον τῆς περιστερᾶς' — Epist. Ephes. ο. viii. Polycarp. c. ii. 


Hom. cxxv1. p. 219. 

‘O εοφόρος Ἰγνάτιος ἐπιστέλλει, λέγων ܨ‎ Τῷ ἐπισκόπῳ προσέχετε, 
ἵνα καὶ ὁ Θεὸς ὑμῖν. Ἀντίψυχον ἐγὼ τῷ ὑποτασσόμενῳ ἐπισκόπῳ, 
πρεσβντέροις τε καὶ διακόνοις' uer αὐτῶν μοι Ὑένοιτο τὸ μέρος ἔχειν ἓν 
Oed." Kai ܨܘ‎ ““Μάρτυς μοι, ἓν ᾧ Q δέδεµαι, ὅτι ἀπὸ σαρκὸς ἀνθρω- 
πίνης οὐκ ἔγνων' τὸ δὲ Πνεῦ ἐκήρυσσεν, λέγον τάδε’ Χωρὶς τοῦ 
ἐπισκόπου μηδὲν ποιεῖτε. Xen οὖν & ἄνευ τοῦ ἐπισκόπου μηδὲν πράσσειν 
ἡμᾶς “ὅπου γὰρ ἂν φανῇ ἐ ἐπίσκοπος, ἐκεῖ τὸ πλῆθος ἤ NT, ὥσπερ ὅπουπερ 
ἂν ὀνομασθῃ Χριστὸς Ἰησοῦς, ἐκεῖ 7 καθολικὴ ἐκκλησία ἐπισυνάγεται." 
Ov yap ὅπου βούλονται βαδίζουσιν τῶν Ἀρεμμάτων | αἱ a έλαι, ἀλλ’ 
ἐνθάπερ οἱ ποιμένες αὐτὰς ἀποφέρουσιν. Τὰ δὲ ἔξω τῆς ἀγέλης ἀπομέ- 
νοντα διαρπάζουσιν οἱ 9ῆρες, καὶ τροφὴν ἑαυτῶν ποιοῦνται τὸ πεπλανη- 
pévov. Οὐκ ἐξὸν οὖν ἐστιν ' χωρὶς τοῦ ἐπισκόπου, οὔτε βαπτίζειν, οὔτε 
a άπην ποιεῖν, GAN’ ὁ ἂν € ἐκεῖνος δοκιµάσῃ, τοῦτο καὶ τῷ Θεῷ εὐάρεστον." 
"'O τὸν ἐπίσκοπον τιμῶν, ὑπὸ τοῦ Θεοῦ τιμᾶται. ܢ‎ λάθρα ἐπισκόπου 
τι πράσσων, τῷ διαβόλω λατρεύει." * Avaykaiov οὖν ἔστιν ὑποτάσ- 
σεσθαι καὶ τῷ προσβυτερίῳ, ὁ ὡς ἀποστόλοις Ἰησοῦ Χριστοῦ, τῆς ἐλπίδος 
ἡμῶν, κατὰ πάντα τρόπον πᾶσιν ἀρέσκειν. Ov ܚ‎ βρωμάτων s kai πο- 
μάτων εἰσὶν διάκονοι ἀλλὰ ἐκκλησίας Θεοῦ | ὑπηρέται. Δέον οὖν ἐστιν 
αὐτοὺς φυλάσσεσθαι τὰ ἐγκλήματα ὡς "p. "Ομοίως πάντες ἔντρε- 
πέσθωσαν τοὺς διακόνους ὡς Ἰησοῦν Χριστὸν, καὶ τὸν ἐπίσκοπον ὡς τὸν 
Πατέρα, τοὺς δὲ πρεσβυτέρους ὡς συνέδριον Θεοῦ, καὶ ὡς δεσμὸν ἀπο- 
στόλων. Χωρὶς τούτων ἐκκλησία οὐ καλεῖται. — Epist. Polycarp. c. vi. 
Philadel. ο. vii. Smyrn. c. viii. ix. T'rall. c. ii. iii. 


179 | CHRONICON PASCHALE, THEODORUS, MAXIMUS. 


CHRONICON PASCHALE. 
Edit. Car. Du Fresne. fol. Paris. 1688. p. 221. 


"Ori δὲ τρεῖς ἐνιαυτοὺς κηρύξας τὸ εὐαγγέλιον ὁ ο Κύριος ἐπὶ τὸν ἐκού- 
σιον καὶ ζωοποιὸν ἦλθε σταυρὸν, διδάσκει καὶ Ἰγνάτιος ὁ 3εοφόρος καὶ 
μάρτυς, ὁ ὁ Ἰωάννου τοῦ 3εολόγου γνήσιος µαθητὴς γεγονὼς, τῆς δὲ ἐν 
Αντισχείᾳ ἁγιοτάτης ἐκκλησίας ἐπίσκοπος ὑπὸ τῶν Αποστόλων κατα- 
σταθείς. Ἐν τῇ πρὸς ΤἘραλλιανοὺς τοίνυν ἐπιστολῇ γέγραφεν ἐ ἐπὶ ὶλέξεως 
οὕτως. d Ἀληθῶς τοίνυν ἐγέννησε Μαρία σῶμα, Θεὸν ἔχον ἔνοικον. 
Καὶ ἀληθῶς ἐγεννήθη ὁ ὁ Λόγος ἐκ τῆς παρθένου Μαρίας, σῶμα ὁμοιοπαθὲς 
ἡμῖν ἠμφιεσμένος. Ἀληθῶς έγονεν ἐν μήτρα ὁ πάντας ἀνθρώπους ἐν 
a διαπλάττων καὶ ἐποίησεν ἑαυτῷ σώμα ἐκ τῶν τῆς παρθένου 
σπερµάτων, πλὴν ὅσον ὁμιλίας ἀνδρὸς ἄνευ. Ἀληθῶς ἐκυοφορήθη, ὡς 
καὶ ἡμεῖς, χρόνων περίοδοις, καὶ ἀληθῶς ἐτέχθη, ὡς καὶ ἡμεῖς. Ἀληθῶς 
ἐγαλακτοτροφήθη, καὶ τροφῆς κοινῆς καὶ ποτοῦ µετέσχεν,, ὡς καὶ ἡμείς' 
καὶ τρεῖς δεκάδας ἐτῶν πολιτευσάµενος ἐβαπτίσθη ὁ ὑπὸ Ἰωάννου, ἀληθῶς 
καὶ οὐ δοκήσει. Καὶ τρεῖς ἐνιαυτοὺς κηρύξας τὸ εὐαγγέλιον, καὶ ποιήσας 
σημεία καὶ τέρατα, ὑπὸ τῶν Ψευδοϊουδαίων, καὶ Πιλάτου ἡγεμόνος ¢ 
κριτῆς ἐκρίθη, ἐμαστιγώθη, ὑπὸ δούλων ἐπὶ κόρης ἐῤῥαπίσθη, ἐνεπτύσθη, 
ἀκάνθινον στέφανον καὶ πορφυροῦν ἱμάτιον ἐφόρεσε, κατεκρίθη, ἔσταυ- 
ρώθη ἀληθῶς, | οὐ δοκήσει, οὐ φαντασίᾳ c οὐκ ἀπάτῃ. Ἀπέθανεν ἀληθῶς, 
καὶ ἐτάφη, καὶ ἠγέρθη ἐκ τῶν vekpQv." Ἰδοὺ φανερῶς ܘ‎ 70:0 καὶ 
τηλικοῦτος τῆς ἐκκλησίας διδάσκαλος τρεῖς ἐνιαυτοὺς κηρύξαι τὸ εὖαγ- 
γέλιον τὸν Σωτῆρα λέγει. Epist. Trall. c. x. 


THEODORUS PRESBYTER. 
Ds Scriptis Dioxven Argopaaitaz. Photii Bibliotheca. Cod. i. P 3. 


Απίθανον οὖν, φησι, μᾶλλον δὲ κακόπλαστον, τὰ μετὰ πολὺν χρόνον 
τῆς τελευτῆς τοῦ μεγάλου Διονυσίου ἐν τῇ ἐκκλησί αὐξήθεντα, Διονύ- 
σιον ὑπολαμβάνειν ἀναγράψαι. Τετάρτη δὲ, πῶς µέμνηται τῆς τοῦ Jeo- 
φόρου ° Ἰγνατίου ἐπιστολῆς 7 βίβλος: ; Ὁ μὲν γὰρ Διονύσιος τοῖς τῶν 
αποστόλων ἐνήκμασε in Ἰγνάτιος δὲ $ ἐπὶ Τραϊανοῦ τὸν διὰ 
τυρίου ἦθλησεν ἀγῶνα, καὶ πρὸ βραχὺ τῆς τελευτῆς ταύτην ἔπιστολην, 
ns ἡ βίβλος μνημονεύει, γράφει. 


MAXIMUS. 


ScnorrA in Dionystum ΑΠΕΟΡΑΟΙΤΑΝ. 8S. Dionysii Areopagite Opera. 
Edit. Pet. Lanssel. fol. Paris. 1616. p. 144. 

'*O θεῖος Ἰγνάτιος") καὶ ἐκ τούτου τινὲς οἴονται διαβάλειν εὐκαίρως 
τὸ παρὸν σύνταγμα, ὡς μὴ ὃν τοῦ Seiov Διονυσίου, € ἐπειδῇ Ἰγνάτιον λέ- 
γουσι µεταγενέστερον αὐτοῦ ὃ εἶναι' πῶς δὲ δυνάται τις τῶν ᾿µεταγενεστέ- 
ρων μεμνῆσθαι; ; πλάσμα δὲ καὶ τοῦτο δοκοῦν «αὐτοῖς. Ὃ γὰρ ἅγιος 
Παῦλος ὁ φωτίσας Διονύσιον, µεταγενέστερος ἦν τῷ χρόνω τοῦ ἁγίου 
Πέτρου, μεθ' ὃν ὁ Ἰγνάτιος € ἐπίσκοπος γίνεται Ἀντισχείας, µετατεθέντος 
Πέτρου ἐν Ῥώμῃ' ἐπέζησε δὲ ὁ ἅγιος Παῦλος χρόνον πολὺν, φωτίσας 
Διονύσιον, καὶ Διονύσιος uer αὐτὸν ἔζησεν. ‘O δὲ εὐαγγελιστῆς Ἰωάννης 


MAXIMUS, ANDREAS CRETENSIS. 180 


ἐπὶ Δομετιανοῦ ἐξορίζεται elg Πάτμον' ᾧ ἀντιγράφει Διονύσιος. Tyvá- 
τιος δὲ πρὸ ᾿Δομετιανοῦ μαρτυρεῖ" ὥστε : προγενέστερος Διονύσιο. “‘O 
ἐμὸς ἔρως' ἑπτητέον, πῶς ἐπὶ ᾿Ονησίµου τοῦ μετὰ Τιμόθεον Ἰγνατίου 
διαλεγομένου καὶ γράφοντος τὸ, ἐμὸς ἔρως ἐσταύρωται, Διονύσιος νῦν 
Τιμοθέφ γράφων τούτου μέμνηται, ὡς Ἰγνατίου ἤδη γράψαντος καὶ 
μηποτε παρὰ τινὸς τῶν φιλολόγων ἔξω παρατεθὲν, πρὸς, πλείονα σύστα- 
Civ τῶν περὶ Φείου ἔρωτος τῷ ܝ‎ Διονυσίῳ εἰρημένων, ὕστερον κατ ἄγ- 
νοιαν εσω παρενετέθη, ὅπερ ἐν πολλοῖς πολλάκις γενόµενον εγνωμεν' 
̇ καὶ γὰρ δίχα τούτου ἵσταται ἀπαραλείπτως τὸ σῶμα τοῦ λόγου" 7 τάχα 
συνήθες αὐτῷ εἶναι ἀπόφθεγμα, ὡς καὶ τὸ Jeo όρος πολλάκις αὐτῷ 
λεγομενόν τε καὶ γραφόμενον. Τεκμήριον δε, τὸ u» προσκεῖσθαι, Τράφει 
δέ τισι, τουτέστι Ῥωμαίοις ἀλλ ἁπλῶς, Γράφει δὲ καὶ ὁ 9εῖος °] 
νάτιος. 


Locri Communes. Opera. Edit. Combefis. 2 Voll. fol. Paris. 1675. 
Sermo .ܐܐ‎ Vol. 11. p. 534. 


Ἰγνατίου. 
= Τέλειοι ὄντες, Τέλεια φρονεῖτε' 9éAovat γὰρ ὑμῖν εὖ πράττειν, Θεὸς 
ἔτοιμος εἰς τὸ παρέχει — Epist. Smyrn. c. xi. 


Senmo χα. Ibid. p. 638. 


Tov ἁγίου Ἰγνατίου. 
9 Kav ἐ ἐῤῥωμένος ὦ τὰ κατὰ Θεὸν, πλέον ܚ‎ det φοβεῖσθαι καὶ προσ- 
έχειν τοῖς eixy φυσιοῦσί me’ ἐπαινοῦντες yap µε μαστιγοῦσι"' — Epist. 
Trall. ο. iv. 


ANDREAS CRETENSIS. 


Homirra 11. iN ΝΑΤΙΥΙΤΑΤΕΝ Beata Virainis. Pearson, Vindicie 
Epistolarum S. I. gnatii, Par. i. c. ii. 
Ὡς φησί που ܘܐ‎ &vip, Ἰγνάτιος ὄνομα αὐτῷ' “Καὶ ἔλαθε τὸν 
ἄρχοντα τοῦ αἰῶνος τούτου 7 παρθενία Μαρίας, καὶ ὁ τόκος αὐτῆς, 
ὁμοίως καὶ ὁ άνατος τοῦ Χριστοῦ, τρία ᾿µυστήρια φρικτὰ, ἅτινα ἐν 


ἠσυχίᾳ Θεοῦ ἐπράχθη.". Epist. Ephes. c. xix. 


EIGHTH CENTURY. 





JOANNES DAMASCENUS. 
Sacra PaRALLELA. Opera. Edit. Mich. Lequien. 2 Voll. fol. Paris. 1712. 


E Parallelis Vaticanis. 
Litera a. Tit. ix. p. 314. E. 
"Iyvacríov. 
“Θέλουσιν ὑμῖν ev πράττειν, Θεὸς ἔτοιμος εἰς τὸ πάρεχειν — Epist. 


Smyrn. c. xi. 
Inir. Tit. xviii. P. 354. C. 
Tov ἁγίου Ἰγνατίου, ἐκ τῆς πρὸς Ἐφησίους, 
“ Ovdév ἐστιν ἄμεινον εἰρήνης, ἐν 7 mas πόλεμος καταργεῖται" Epist. 
Ephes. c. xiii. 











181 JOANNES DAMASCENUS. 


1515. Tit. xxi. p. 858. D. 
Ἰγνατίου. 
“T@ Καΐσαρι ὑποτάγητε, ἐν oig ἀκίνδυνος ἡ ὑποταγή Epist. 
Antioch. ο. xi. 
Βὐεργεσία τοῖς ὑποδεέστεροις, καὶ ἄρχειν ἑαυτῶν μὴ ἐπισταμένοις, 
τὸ δουλεύειν τοῖς κατ’ ἐπιστήμην ἄρχουσιν. 


Litrera e. Tit. xvii. p.514. D. 
Ἰγνατίου. 

“Πάντες τῷ ἐπισκόπῳ ἀκολουθεῖτε, ἆ ώς Ἰησοῦς Χριστὸς τῷ Harpe καὶ 
τῷ πρεσβυτερίῳ ὁ ὥς τοῖς ἀποστόλοις' τοὺς δὲ é διακόνους ἐντρέπεσθε, ὡς 
Θεοῦ ἐντολὴν διακονοῦντας. ܚܝ‎ χωρὶς ἐπισκόπου τὶ πράσσετω τῶν 
ἀνηκόντων eic Tiv ἐκκλησίαν. Ἐκείνη βεβαία εὐχαριστία ἡγείσθω, ἡ 
ὑπὸ τῶν ἐπισκόπων οὖσα. Ὅπου ἂν φανῇ ὁ ἐπίσκοπος, ἐκεῖ τὸ πληθος 
iro, ὥσπερ ὅπου ἂν ὁ Χριστὸς, ἐκεῖ y) καθολικὴ 3j ἐκκλησία. οὐκ ἐξόν 
ἐστι χωρὶς τοῦ ἐπισκόπου οὔτε βαπτιζειν, οὔτε ἀγάπην ποιεῖγ' GAN’ ὃ à ἂν 
ἐκεῖνος δοκιµάσῃ, τοῦτο τῷ Θεῷ εὐάρεστον. ‘O τιμῶν ἐπίσκοπον, ὑπὸ 
Θεοῦ τετίµηται' ὁ λάθρα ἐπισκόπου ri πράσσων, τῷ διαβόλῳ λατρεύει." 
Epist. Smyrn. ο. viil. ix. 


ToU αὐτοῦ, πρὸς Πολύκαρπον Σμύρνης. 
“Tlavras βάσταζε, ὡς καί σε ܘ‎ Κύριος: πάντων ἀνέχου ἐν à 
Προσευχαῖς σχόλαζε ἀδιαλείπτοις ἀῑτοῦ σύνεσιν πλειόνα ¢ ܘܬ‎ 
γρηγόρει, ἀκοίμητον ὄμμα κεκτηµένος." — Epist. Polycarp. c.i. 


Tov αὐτοῦ. 

“Πάντων τὰς νόσους βάσταζε, ¢ ὡς τέλειος ὁ ἀθλητής. Ὅπου πλείων 
κόπος, πολὺ κέρδος. Καλοὺς μαθητὰς ἐὰν ܡܣ‎ χάρις σοι οὐκ ἔσται' 
μᾶλλον τοὺς ἀπειθεστέρους ἐν πραότητι ὑπότασσε. OU nav τραῦμα τῇ 
αὐτῇ ἐμπλάστρῳ Jepameverau TOUS παροξυσμοὺς ἐμβροχαῖς wave. Ara 
TOUTO σαρκικὸς et καὶ πνευματικὸς, ἵνα τὰ φαινόµενά σοι eic πρόσωπον 
κολακεύῃς, τὰ δὲ ἀόρατα aire ἵνα σοι φανερωθῇ, ἵνα μηδενὸς ".ܡܗܘ‎ 
Ibid. ο. ii. 

Inr». Tit. xxviii. p. 522. C. 
Tov ἁγίου Tyvaríov. 

“κάν ᾿ἐῤῥωμενος à ܘ‎ κατὰ Tov@eor, melov pe det φοβείσθαι, καὶ προσέχειν 
τοῖς enh φυσῶσιν με ἐπαινοῦντες yap pe paotiyover.” Epist.Trall. c. iv. 
LirTERA 7. Tit. x. p. 642. C. 

Ἰγνατίου. 

0 Παρθενίας ζυγὸν μηδενὶ ἐπιτίθει' ἐπισφαλὲς γὰρ τὸ κτῆμα καὶ δυσ- 
φυλακτον, ὅ ὅταν Kar’ ἀνάγκην. γί 'vyrau." 

“Tots νέοις ἐπίτρεπε Ὑαμεῖν, πρὶν διαφθαρῶσιν elc érépag." 

Inr». Tit. xiii. p. 650. B. 
Ἰγνατίου. 

"X ρῄζω πρβότητος, ἐν ᾧ καταλύεται ὁ ἄρχων τοῦ αἰῶνος τούτου 
διάβολος.” Epist. Trall. ο. iv. 

Litrera vc. Tit. xi. p. 687. A. 
Ἰηνάτιου. 

“οἱ σαρκικοὶ τὰ πνευματικὰ πράσσειν οὗ δύνανται, οὔτε οἱ πνευματικοὶ 

τὰ σαρκικά.’ Epist. Ephes. c. viii. 





JOANNES DAMASCENUS. 182 


LirTERA ܙ‎ Tit. ix. p. 702. E. 
Ἰγνατίου. 

s Μηδεὶς ὁ ὑμῶν κατὰ τοῦ πλήσιον : έτω τι μὴ ἀφορμὰς δίδοτε τοῖς 
ἔθνεσιν, ἵνα μὴ δι ὁλίγους ας τὸ ἔνθεον πλῆθος βλασφημῆται.” 
Epist. Trall. c. viii. 

LirTERA x. Tit. iv. P. . 724. E. 


“«Χριστιανὸς ἑαυτοῦ ἐξουσίαν οὐκ ἔχει, ἀλλὰ τῷ Θεῷ σχολάζει.” 
Epist. Polycarp. ο. vii. 


E Parallelis Rupefucaldinis. 
LirrERA a. Tit. ii. p. 747. C. 
ToU ἁγίου Ἰγνατίου. 
“«Τέλειοι ὄντες, τέλεια gpovetre’ Δέλουσι γὰρ ὑμῖν εὖ πράττειν, Θεὸς 
ἔτοιμος εἰς τὸ mapéxeiw." Epist. Smyrn. c. xi 


Ini». Tit. xviii. p. 750. D. 
ToU ἁγίου Ἰηνατίου, ἐκ τῆς πρὸς Ἐφεσίους ἐπιστολῆς. 
“Πάντα ὃν ἂν πέμπῃ ὁ οἰκοδεσπότης eic ἰδίαν οἰκονομίαν, οὕτως ἡμᾶς 
δεῖ ὑποδέξασθαι, as αὐτὸν τὸν πέμψαντα.' — Epist. Ephes. ο. vi. 


Inr. Tit. lxxvi. p. 772. C. 
Ἐκ τῆς πρὸς Ἐφεσίους ἐπιστολῆς : τοῦ ἁγίου "Iyvariov, τοῦ Θεοφόρου. 

8 Tous μερισμοὺς φεύγετε, ܬ‎ ὡς ἀρχὴν κακῶν. " Βἰώθασί τινες δόλφ πο- 

ρῷ τὸ ὄνομα Χριστοῦ περίφερει ܕܐ‎ ἄλλα τινὰ πράσσοντες ἀνάξια Θεοῦ, 
οὓς δεῖ ὑμᾶς ὡς Snpía ἐκκλίνειν΄ εἰσὶ γὰρ κύνες λυσσῶντες λαθροδήκται’ 
οὓς δεῖ ἡμᾶς φυλάσσεσθαι ]ܘ‎ ὄντας δυσθεραπεύτους." Epist. Ephes. c. vii. 

79 ΜΗδεὶς πλανάσθω. 'Eav μη Τις ) εντος TOU Φυσιαστηρίου, ὑστερεῖται 
τοῦ ܘܣ‎ τοῦ Θεοῦ. Εἰ γὰρ ἑνὸς καὶ δευτέρου προσευχὴ τοσαύτην 
ἰσχὺν et, πόσῳ μᾶλλον 3j jj Te τοῦ ἐπισκόπου, καὶ πάσης τῆς ἐκκλησίας; 

ὁ οὖν μὴ ἐρχόμενος ἐπὶ τὸ αὐτὸ, οὗτος ἤδη ὑπερηφανεῖ, καὶ ἑαυτὸν δια- — 
κρίνει γέγραπται δὲ’ ὑπερηφάνοις ὁ Θεὸς ἀντιτάσσεται.' Ibid. ο. v. 

“My πλανασθε, ἀδελφοί μου οἰκοφθόροι βασιλείαν Θεοῦ οὐ κληρονο- 
μήσουσιν: Ei ܚ‎ οἱ κατὰ σάρκα ταῦτα πάσχοντες ἀπέθνησκον, πόσω 
μᾶλλον ἐὰν πίστιν ἐν κακοδιδασκαλίᾳ φθερεῖ, ὑπὲρ 7s Ἰησοῦς Χριστὸς 
ἐσταυρώθη; 1 ὅτι οὗτος ῥυπαρὸς γενόμενος εἷς τὸ πὺρ τὸ ἄσβεστον χωρή- 
cet, ὁμοίως καὶ ὁ ἀκούων αὐτοῦ. Ibid. c. xvi. 


Ἐκ τῆς πρὸς Τραλλαεῖς ἐπιστολῆς. 

i Παρακαλὼ ὑμᾶς, οὐκ ἐγὼ, ἀλλ ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χρι- 
στοῦ, μόνῃ τῇ. Χριστιανικῇ τροφῇ χρῆσθαι' ἀλλοτρίας δὲ βοτάνης ἀπέ- 
χεσθαι, 3j HTS ἐστὶν αἴρεσις' καὶ ὶπαρεμπλέκουσιν᾿ [ησοῦν Χριστὸν καταξιο- 
πιστευόµενοι, ὥσπερ Savdorpov , $ápuaov διδόντες per οἰνομέλιτος, 
| ὅπερ ܘ‎ ἀγνοῶν ἡδέως λαμβάνει, ἐ ἐν ἡδονῃ κακῇ τὸ ἀποθανεῖν φυλάσ- 
σεσθε οὖν τοὺς τοιούτους. — Epist. Trail. c. vi. 


Ἐκ τῆς αὐτῆς. 
| 8 ᾿Φεύγετε τὰς κακὰς παραφυάδας, τὰς γεννώσας καρπὸν «ανατηφόρον, 
οὗ ἐὰν γεύσηταί τις, παραυτίκα ἀποθνήσκει. Οὗτοι γὰρ οὐκ εἰσὶ φυτεία 
τοῦ πνεύματος. Ibid. ο. ΧΙ. 





183 JOANNES DAMASCENUS. . 


Ἐκ τῆς πρὸς Φιλαδολφιόυς ἐπιστολῆς. 
s Ἀπέχεσθε τῶν κακῶν ' Boravóv, à QV Xproros ' Ἰησοῦς γεωργεί, διὰ τὸ μη 
εἶναι αὐτοὺς φυτείαν τοῦ Πατρός. My πλανᾶσθε, ἀδελφοί pou" εἴ τις 
σχίζοντι ἀκολουθεῖ, βασιλείαν Θεοῦ οὐ κληρονομεῖ” Epist. Philad. ο. iii. 


LrrrERA ¥. Tit. xvii. p. 777. B. 
Tov ἁγίου Ἰγνατίου τοῦ Θεοφόρου. 
“«Μόνους avdpas τοὺς ὁμοζύγους εἶναι νοµιστέον ταῖς γυναιξὶν, οἷς καὶ 
ἠνώθησαν κατὰ γνώμην Θεοῦ. — Epist. Antioch. c. ix. 


LirrEnA 3. Tit. xxxi. p. 778. B. 
_Tyariov τοῦ Θεοφόρου, πρὸς Ἐφεσίους. 
“ "Όταν πυκνῶς ἐπὶ τὸ αὖτο à γίνεσθε, | καθαιροῦνται δυνάµεις τοῦ Σατανᾶ, 
Άνεται ὄλεθρος αὐτοῦ ἐν τῇ ὁμονοίᾳ ὑμῶν τῆς πίστεως. Epist. Ephes. c.xiii. 


Inr». Tit. xxxiv. p. 778. C. 
Tov ἁγίου Ἰγνατίου, ἐκ τῆς πρὸς Πολύκαρπον ἐπιστολῇῆς. 
“οἱ δοῦλοι μὴ ἐράτωσαν ἀπὸ κοινοῦ ἐλευθεροῦσθαι, ἀλλ eic δόξαν τοῦ 
Θεοῦ τὸ mAciov δουλευέτωσαν, ἵνα κρείττονος ἐλευθερίας ὑπο Θεοῦ 


τύχωσν. — Epist. Polycarp. ο. iv. 


Litrera ε. Tit. xlviii. p. 779. B. 

Tov a^yíou ܘܐܗ‎ τοῦ Θεοφόρου, ἐκ τῆς πρὸς Σμυρναίους ᾿ἐπιστολῆς. 

“Πάντες τῷ ἐπισκόπῳ ἀκολουθεῖτε, ἆ ὡς Ἰησοῦς Χριστὸς τῷ Πατρὶ, καὶ 
τῷ προσβυτερίῳ à ὡς τοῖς ἀποστόλοις: Tous δὲ διακόνους. ἐντρέπεσθε, ὡς 
Θεοῦ ἐντολήν. Μηδεὶς χωρὶς ἐπισκόπου τι πρασσέτω τῶν ἀνηκόντων ἐν 
ἐκκλησίᾳ' βεβαια εὐχαριστία ἡγείσθω 5 ὑπὸ τοῦ ἐπισκόπου οὖσα, ἦ ᾧ 
ἐὰν αὐτὸς ἐπιτρέψγ. Ὅπου ἂν φανῇ ὁ ἐπίσκοπος, ἐκεῖ τὸ πλῆθος, ὦ ὥσπερ 
ὅπου ἐὰν 7 Incoix Χριστὸς, ἐκεῖ 2 καθολικὴ ἐκκλησία. Οὐκ ἔξον € ἐστὶ 

epis ἐπισκόπου, οὔτε βαπτίζειν οὔτε ἀγάπας ποιεῖν,, ἀλλ᾽ ᾧ ἐὰν ἐκεῖνος 
οκιµάσῃ, τοῦτο καὶ τῷ Ἰησοῦ Χριστοῦ εὐάρεστον, fi ίνα ἀσφαλὲς a καὶ 

βέβαιον πᾶν ὃ πράσσεται. Εὔλογόν ἐστι λοιπὸν ἀνανῆψαι ἡμᾶς, ὡς 
καιρὸν ἔχομεν εἰς Θεὸν μετανοεῖν' καλῶς ἔχει Θεὸν καὶ ἐπίσκοπον εἰδέ- 
ναι. © τιμῶν ἐπίσκοπον, ὑπὸ Θεοῦ τετίµηται, ὁ λάθρα ἐπισκόπου τι 
πράσσων, τῷ διαβόλῳ λατρεύει" — Epist. Smyrn. ¢. viii. ix. 


Ἐκ τῆς πρὸς Πολύκαρπον. 
“TO ἐπισκόπῳ προσέχετε, ἵνα καὶ ὑμῖν ὁ Θεὸς. ᾿Εγὼ ἀντίψυχον τῶν 
ὑποτασσομένων ἐπισκόπῳ, πρεσβυτερίῳ, διακόνοις μετ αὐτῶν jot τὸ 
µέρος γένοιτο ἐν Geo." — Epist. Polycarp. ο. vi. 


Προς Ἐφεσίους. 

««Σπουδάσωμεν μὴ ἀντιτάσσεσθαι τῷ ἐπισκόπῳ, ἵνα ὤμεν Θεῷ ὑποτασ- 
σόµενοι. Καὶ ὅσον βλέπει τις σιγῶντα ἐπίσκοπον, πλέον αὐτὸν φοβείσθω" 
πάντα γὰρ ὃν πέμπει | ܘ‎ οἰκοδεσπότης εἰς ἰδίαν οἰκονομίαν, οὕτως δεῖ ὁ ὑμᾶς 
δέχεσθαι, ὁ ὥς αὐτὸν τὸν πέµποντα. Tov γοῦν ἐπίσκοπον, ὡς αὐτὸν τὸν 


Κύριον δεῖ προσβλέπει. — Epist. Ephes. c. v. vi. 


^ 9 ^ 8 / 
Tov avTov προς BRGY CLUS: 
“Kis ܐܰܐܐ‎ Θεοῦ τοῦ Ἀελήσαντος ἡ ἡμᾶς πρέπον ἐστὶν ὑπακούειν τῷ ̈ܗ‎ 
σκόπω κατὰ µηδεµίαν ὑπόκρισιν' ἐπεὶ οὐχὶ τὸν ἐπίσκοπον τοῦτον TOV 


JOANNES DAMASCENUS. 184 


BXenópevov πλανᾷ τις, ἀλλὰ τὸν ἀόρατον παραλογίζεται Θεόν. TO δὲ 
τοιούτω, QU πρὸς σάρκα ὁ λόγος ἀλλὰ πρὸς Θεὸν τὸν τὰ κρύ ία εἰδότα. 
Πρέπον οὔν ἐστι, μὴ μόνον καλεῖσθαι Χριστιανοὺς, ἀλλὰ καὶ είναι" ὥσπερ 
καί τινες ἐπίσκοπον μὲν καλοῦσι, χωρὶς δὲ αὐτοῦ πάντα πράσσουσιν' οἱ 
τοιοῦτοι οὐκ εὐσυνείδητοί μοι φαίνονται, διὰ To μὴ βεβαίως Kat’ ἐντολὴν 
συναθροίζεσθαι.’ — Epist. Magnes. ο. iii. 


"Ex τῆς αὐτῆς. 

as Μηδὲν ἔ ἔστω ἐν ὑμῖν ὃ δυνήσεται ὑμᾶς µερίσαι, ἀλλ ἑνώθητε τῷ ἐπι- 
σκόπῳ καὶ τοῖς προκαθηµένοις εἰς τόπον καὶ διδαχὴν ἀφθαρσίας. Ὥσπερ 
οὖν ὁ Κύριος ἡμῶν ἄνευ τοῦ Πατρὸς οὐδὲν ἐ ἐποίησεν, ουτε δὺ ἑαυτοῦ, οὔτε 
διὰ τῶν ἀποστόλων, οὕτως μηδὲ ὑμεῖς ἄνευ τοῦ ἐπισκόπου μηδὲν πράσ- 
cere, μηδὲ πειράσητε εὔλογόν τι φαίνεσθαι ἰδίᾳ ὑμῖν. Ibid. c. vi. vii. 

Τοῦ αὐτοῦ. 

“Ὅταν τῷ ἐπισκόπῳ ὑποτάσσησθε, «φαίνεσθέ pot οὐ κατὰ ἄνθρωπον 
ζῶντες, ἀλλὰ κατὰ Ἰησοῦν Χριστὸν, τὸν Ot ἡμᾶς ἀποθανόντα." — Epist. 
Trall. ο. ii. 

ToU avTov. 

“ Tékva φωτὸς ἀληθείας, Φεύγετε τὸν µέρισμον, καὶ τὰς κακοδιδασκα- 
λίας. Ὅπου δὲ 6 ποιµήν ἐστι, ἐκεῖ ὡς πρόβατα ἀκολουθεῖτε. Epist. 
Philad. c. ii. 

Tov αὐτοῦ. 

» Μάρτυς μου ἐν ᾧ δεδεµαι, ὅτι ἀπὸ σαρκὸς ἀνθρωπινῆς οὐκ ἔγνων' τὸ 
δὲ πνεῦμα ἐκήρυσσε τάδε" Χωρὶς ἐπισκόπου μηδὲν moire’ nv σάρκα 
ὑμῶν dg ναὸν «Θεοῦ τηρεῖτα’ τὴν ένωσιν ἀγαπᾶτε' τοὺς μερισμοὺς φεύ- 
yyere* μιμηταὶ γίνεσθε ᾿Ιησοῦ Χριστοῦ, ὡς αὐτὸς τοῦ Πατρὸς αὐτοῦ. 
Ibid. ο. vii. 

Littera 7. Tit. xxv. p.785. B. 
Tov ἁγίου lepopaptupos’ Ιγνατίου Θεόφορου, é ἐκ τῆς πρὸς Ἐφεσίους αὐτοῦ 
ἐπιστολῆς. 

5 Οὐδὲν λανθάνει ܢܳܐ‎ ὑμᾶς, ἐὰν εἰς Χριστὸν Ἰησοῦν ἔχητε τὴν πίστιν, καὶ 
την «ἀγάπην, ܚ‎ ἐστὶν dyn ζωῆς καὶ Τέλος’ ἀρχὴ μὲν 7 πίστις, τέλος 
δὲ ἡ ἀγάπη' τὰ δὲ δύο ἐν ἑνότητι γενόµενα, Θεός errr’ τὰ δὲ ἄλλὰ πάντα 
εἰς καλοκαγαθίαν ἀκόλουθά εἰσιν. Οὐδεὶς πίστιν ἐπαγγελλόμενος 
ἔχειν, ἁμαρτάνει' οὐδεὶς ἆ ἀγάπην κεκτηµένος μισεῖ. Φανερὸν τὸ δένδρον 
ἀπὸ τοῦ καρποῦ αὐτοῦ. οὕτως οἱ ἐπαγγελλόμενοι Χριστοῦ εἶναι, δί ὧν 
πράσσουσιν ὀφθήσονται. οὐ γὰρ νῦν ἐπαγγελίας τὸ ἔργον, ἀλλὰ δυνά- 
pet πίστεως, ἐάν τις εὑρεθῇ εἰς τέλος". — Epist. Ephes. c. xiv. 


Τοῦ αὐτοῦ. 
“Ἡ πίστις ἡμῶν ἀναγωγεὺς ἡμῶν 1) δὲ ἀγάπη, ὁδὸς ἡ ἄνω φέρουσα 
πρὸς Θεόν.’ Ibid. c. ix. 
Ἐκ τῆς πρὸς Μαγνησίους τοῦ αὐτοῦ ἐπιστολῆς. 
i ᾿Μάθωμεν κατὰ Χριστιανισμὸν Gv’ os τις γὰρ ἄλλῳ ὀνόματι καλεῖται 
πλεῖον τούτου, οὐκ ἔστι τοῦ Θεοῦ. — Epist. Magn. c. x. 
LrrTERA v. Trt. xvii. p. 788. B. 
ToU ἁγίου ‘Iyvariou, ἐκ τῆς πρὸς Πολύκαρπον ἐπιστολῆς. 
“ Στῆκε ὡς ἄκμων τυπτόµενος μεγάλου ἀθλητοῦ ἐστι δέρεσθαι καὶ 
2 Β 











185 JOANNES DAMASCENUS, MELISSA. 


μάλιστα δὲ ενεκεν Θεοῦ, πάντα ἡμᾶς ὑπομενεῖν δεῖ, ἵνα καὶ αὐτὸς‏ "ܐܬܐܐ 
ἡμᾶς ὑπομείνῃ. — Epist. Polycarp. ο. iii.‏ 
Ἐκ τῆς αὐτῆς.‏ 

“ Μακροθυμεῖτε per ἀλλήλων ἐν πραύτητι, ὡς ὁ Θεὸς ped ἡμῶν διὰ 

παντός. Ibid. ο. vi. 
LirrERA x. Tit. xxi. p. 789. B. 
ToU ἁγίου Iyvariou, ἐκ τῆς πρὸς Ἐφεσίους ἐπιστολῆς. 

* IIpémov ἐστὶ, py µόνον ἀκούειν Χριστιανοὺς, ἀλλὰ καὶ εἶναι. Epist. 

Magnes. c. iv. 


ANTONIUS MELISSA. 
Loci Communes. Edit. Con. Gesner. fol. Tiguri. 1546. 
Lib. i. c. xiv. p. 15. 
Ἀγνάτιος. 

" Ej τις δύναται ἐ εν ἀγνείᾳ µένειν, εἰς τιμήν τῆς σαρκὸς τοῦ Κυρίου, ἐν 
ἀκαυχησίᾳ μενέτο' καὶ ἐὰν γνωσθῃ πλέον TOU ἐπισκόπου ἔφθαρται. 
Πρέπει δὲ τοῖς γαμοῦσι καὶ ταῖς γαμουμµέναις μετὰ γνώμης τοῦ ἐπισκό- 
που τὴν ἕνωσιν ποιεῖσθαι, ἵνα ὁ γάμος 7 κατὰ Θεὸν, καὶ μὴ κατὰ αἰσχρὰν 
ἐπιθυμίαν." — Epist. ot eda c. V. 

à Παρθενίας ζυγὸν | μηδενι ἐπιτίθει' ἐπισφαλὲς γὰρ τὸ κτῆμα καὶ δυσφύ- 
λακτον, ὅταν κατ ἀνάγκην γένηται." 

“Tots νεωτέροις ἐπίτρεπε γαμεῖν, πρὶν διαφθαρῶσιν εἰς ératpag." 

Lib. ii. c. iii. p. 82. 
Ἰγνατίου Θεοφόρου. 

6 Σπουδάσατε μὴ ἀντιτάσσεσθαι τῷ ἐπισκόπῳ, ἵνα ἥτε Θεῷ ὁ ὑποτασσό- 
ܚ‎ καὶ ὅσον βλέπετε σιγῶντα τὸν ἐπισκόπον, πλέον αὐτὸν φοβεισθε' 
πάντα yap ὃν πέμπει ὁ οἰκοδεσπότης εἷς ἰδίαν  οἰκονομίαν, οὕτως δεῖ ἡ ἡμᾶς 


αὐτὸν δέχεσθαι, à ὡς αὐτὸν τὸν πέµποντα. Tov οὖν ἐπίσκοπον, ὡς αὐτὸν 
τὸν Κύριον δεῖ προσβλέπειν. Epist. Ephes. ο. v. vi. 


Ibid. ο. xix. p. 96. 
Ἰγνατίον Θεοφόρου. 

“Ὁ Σαμουὴλ παιδάριον à ὧν, ὁ ὁ βλέπων ἐκλήθη, καὶ τῷ χορῷ τῶν προφη- 
τῶν ἐγκατελέχθη. Δανιῆλ νέος àv, ἔκρινεν ὁμογέροντάς τινας, δείξας 
ἐξώλεις αὐτοὺς καὶ οὐ πρεσβυτέρους εἶναι. Ἱερεμίας διὰ τὸ νέον παραι- 
τούµενος τὴν ᾿ἐγχειριζομένην͵ αὐτῷ παρὰ Θεοῦ προφητείαν ἀκούει' My 
λέγε νεώτερός eipu" διότι πρὸς πάντας οὓς ἐ ἐὰν ἐξαποστελῶ σε, πορεύσῃ. 
Σολομῶν δε 6 ὁ σοφὸς δυοκαΐίδεκα τυγχάνων ἐ ἐτῶν, συνῆκε τὸ µέγα τῆς 
ἀγνωσίας τῶν ' γυναικῶν ἐπὶ τοῖς σφετέροις τέκνοις «ζήτημα. Δαυὶδ ὁ ὁ 
προ της ὁμοῦ καὶ βασιλεὺς, μειράκιον ᾿χριέται ὑπὸ Σαμουήλ εἰς Ba- 
σιλέα.' Epistle of Maria Cassob. ο. ii. iii. 


Lib. ii. c. xxiii. p. 98. 
Ἰγνατίου Θεοφόρον. 
“Οἱ δοῦλοι μὴ ἐράτωσαν ἀπὸ τοῦ κοινοῦ ἐλευθεροῦσθαι' ἀλλ’ εἰς δόξαν 
Θεοῦ πλέον δουλευέτωσαν, ἵνα κρείττονος ἐλευθερίας ἀπὸ Θεοῦ τύχωσιν.᾽ 


Epist. Polycarp. ο. iv. 


ANTONIUS MELISSA, BEDA PRESBYTER. 186 


Ibid. c. xliii. p. 114. 
Tyvartov. 

e Καλοὺς µαθητᾶς, ἐὰν φιλεῖς, χάρις σοι οὐκ ἔστι μᾶλλον τοῦς ἀπειθεσ- 
τέρους ἐν πραῦτητι ὑπότασσε. Ov nav τραῦμα τῇ αὐτῇ ἐμπλάστρῳ 3ε- 
ραπεύεται' Τους παροξυσµους ἐμβροχαῖς ave." Epist. Polycarp. ο. ii. 

Ibid. ο Ixvii. p. 191. 
"Ivaríov. 

“Οὐδέν ἐστιν ἄμεινον εἰρήνης, ἐν 7 πᾶς 6 πόλεμος KaTaAveTat.” Epist. 
Ephes. c. xiii. 

Ibid. ο. Ixxxiv. p. 147. 
*O ἅγιος Ἰγνάτιος. 

“Χρήζω πραύὔτητος, ἐν ᾗ καταλυέται ὁ ἄρχων τοῦ αἰῶνος τούτου διά- 
βολος. Epist. Trall. ¢. iv. 

Ibid. ο. Ixxxix. p.152. 
"Iyvaríiov. 

“ XTnke ὡς ἄκμων τυπτόµενος μεγάλου ἀθλητοῦ ἐστι δέρεσθαι καὶ 
νικᾷν' μάλιστα δὲ ἕνεκεν Θεοῦ πάντα ἡμᾶς ὑπομένειν δεῖ, ἵνα καὶ αὐτὸς 
ἡμᾶς ὑπομείνῃ. | Epist. Polycarp. ο. iii. 

Μακροθυμεῖτε μετ ἀλλήλων ἐν πραύὔτητι, ὡς ὁ Θεὸς pel’ ἡμῶν δια- 
παντός. Ibid. ο. vi. 


ΒΕΡΑ PRESBYTER. 


De Sex /ErariBus Μυννοι. Opera. 8 Voll. fol. Colon. 1688. 
Vol. II. p. 111. 
Trajano adversum Christianos persecutionem movente, Simeon qui 
et Simon filius Cleophz, Hierosolymorum Episcopus, crucifigitur: et 
Ignatius, Antiochie Episcopus, Romam perductus bestiis traditur. 


ManrYvROLoGiUM. Vol. III. p. 283. 
1). Calend. Febr. 
Apud Antiochiam passio S. Ignatii Episcopi et martyris. 
Ibid. p. 351. 
F. viii. Calend. Decemb. 

Natale sancti Ignatii Episcopi et Martyris; qui tertius post Petrum 
Apostolum Antiochenam rexit ecclesiam, persecutione Trajani damna- 
tus ad bestias Romam vinctus mittitur: ubi presente Trajano, cir- 
cumsedente senatu, pilis plumbeis scapule ejus primum contuse, 
deinde ungulis latera ejus dilaniata, et lapidibus asperis confricata : 
post expanse manus ejus et igni replete, papyro oleo infuso et in- 
censo latera ejus adusta post super carbones pavimento aspersos, ubi 
sancte plantz ejus steterunt. Post lectum flammantem, post dorsum 
ejus ungulis discissum et dilaceratum, post acetum et salem, quibus 
plage ejus infuse sunt, post vinculis ferreis beata illius astricta, et 
pedes in ima carceris in ligno conclusos, ubi tribus diebus ac nocti- 
bus panem non comedens, et aquam non bibens mansit: sedente pro 
tribunali Trajano in amphitheatro, concurrente omni turba Romano- 
rum, ligatus duobus objicitur leonibus. Cumque jam projectus bestias 














187 BEDA PRESBYTEB, THEODORUS STUDITES. 


rugientes audiret, ardore patiendi, ait: Viri Romani qui hoc certa- 
men spectatis, non sine causa laboravi, quia non propter pravitatem 
hoc patior, sed propter pietatem. “Frumentum Christi sum, dentibus 
bestiarum molar, ut panis Dei mundus inveniar." Hzc illo dicente, 
accurrerunt ad eum leones, et ex utraque parte super eum incidentes, ` 
prefocaverunt eum tantummodo, et non tetigerunt carnes ejus. 
Ibid. p. 358. 
A. xvi. Calend. Jan. 

Translatio sancti Ignatii Martyris, qui tertius post Petrum Aposto- 
lum Antiochenam rexit ecclesiam. Apud urbem Romam passus est: 
Sed Antiochis postmodum sepultus. 

CowwENTARIUS IN APocALYPsIN. Vol. V. p.809. 


Nam et beatus Ignatius fertur dixisse passurus: * Frumentum Dei 
sum, bestiarum dentibus molar, ut panis mundus efficiar." 


NINTH CENTURY. 


—— 


THEODORUS STUDITES. 

Carzcnuzmsr cxxvit. Bibliotheca Patrum. Paris. Vol. II. p. 727. F. 

Συνέπεται δὲ καὶ ܘ‎ Θεοφόρος Ἰγνάτιος, τάδε λέγων ““Προφυλάσσω 
ὑμᾶς ἀπὸ τῶν Θηρίων τῶν ἀνθροπομόρφων, αἱρετικῶν οὓς οὐ µόνον οὗ 
δεῖ ὑμᾶς παραδέχεσθαι, GAN el δυνατὸν, µήδε cwvavrGv." ^ Epist. 
Smyrn. c. iv. 

EpistoLa AD THEOPHILUM EPnzsr — Sérmondi Opera. 5 Voll. fol. 

Paris. 1696. Vol. V. p. 627. E. 

Δέγει τοίνυν καὶ 6 Θεοφόρος Ἰγνάτιο. “ Τοὺς μισοῦντας ovv τὸν 
Θεὸν μισεῖν χρὴ, καὶ ἐπὶ τοῖς ἐχθροις αὐτοῦ ἐκτετηκέναι' ov μὴν δὲ διώ- 
κειν ἡμᾶς αὐτοὺς ἤ τύπτειν' καθάπερ τὰ ἔθνη τὰ p εἰδότα τὸν Θεόν. 
Epist. Philadelph. ο. iii. 

In Iamsis. Ibid. p. 766. 

Eis τὸν ἅγιον Ἰγνάτιον τὸν Θεοφόρον. 
Ἔχων ἔρωτα Χριστὸν ἐν of καρδίᾳ, 
Αποστόλων σύσκηνος ὤφθης, τρισµάκαρ' 
Ἄθλοις δὲ Seppois ἐκφλογίζων τὴν πλάνην, 
Επιστολαῖς σου Παῦλος ἄλλος τις πέλεις. 


MICHAEL SYNGELUS. 


Encomium Dronysi1 Argopacitz. Opera Dionys. Edit. Balt. 
Corderii. 2 Voll. fol. Antverp. 1634. Vol. II. p. 233. 

Ῥράφει δὲ καὶ 6 Φεῖος Ἰγνάτιος. “ Ὁ ἐμὸς ἔρως ἐσταύρωται." Τοῦτο γὰρ 
TO ῥητὸν 6 Θεόφορος Ἰγνάτιος, μµέλλων ἐν Ῥώμῃ μαρτυρικῶς ἀθλήσειν, 
καὶ τοῖς λέουσι βορὰ κατὰ τὴν τοῦ τυράννου Τραϊανοῦ πρόσταξιν παρα- 
βληθήσεσθαι, περὶ τὸ τῆς αὐτοῦ τυραννείας ἔννατον ἔτος, κατὰ τῶν εὖσε- 
βεστάτων Χριστιανῶν διωγμὸν ἐγείραντος, Ῥωμαίοις ἐπιστέλλων ]ܟ‎ 
γραφεν. 


NICEPHORUS, ANASTASIUS, FRECULPHUS. 188 


NICEPHORUS PATRIARCHA. 


CuronoGraPuia. J.J. Scaligeri Thesaurus Temporum. Fol. Amstelod. 
1658. p.312. 


Καὶ ὅσα τῆς νέας εἰσὶν ἀπόκρυφα. 
a. Περίοδος Πέτρου στέχων By. 
B. Περίοδος Ἰωάννου στίχων yx. 


. Περίοδος Opa στίχων αχ. 


. Διδαχὴ ἀποστόλων στίχων c. 
. Κλήμεντος AB. στίχων By. 
C. Ἰγνατίου, Πολυκάρπου, Ποιμένος, kai Ἑρμᾶ. 


Y 
8. Εὐαγγέλιον κατὰ Θωμᾶν στίχων ar. 
€. 
5 


ANASTASIUS BIBLIOTHECARIUS. 


CuronocrapHia Tripartita. Paris. 1649. p. 190. 
Et que Novi sunt Apocrifa. 
Itinerarium Pauli, versus 3600. 
Itinerarium Petri, versus 2800. 
Itinerarium Joannis, versus 2500. 
Itinerarium Thome, versus 1600. 
Evangelium secundum Thomam, versus 1300. 
Doctrina Apostolorum, versus 200. 
Clementis versus 2600. 
Ignatii, et Polycarpi. 


FRECULPHUS EPISCOPUS LEXOVIENSIS. 


Curonica. Magna Bibl. Vett. Patrum. 16 Voll. fol. Colon. 1618. 
Vol.IX. Par. i. p. 509. 

Qua tempestate Ignatius Antiochenz ecclesise tertius post Petrum 
Episcopus; persecutionem commovente Trajano, damnatus ad bestias 
Romam vinctus mittitur. Cumque navigans Smyrnam venisset, ubi 
Polycarpus auditor Johannis Apostoli erat, scripsit unam epistolam 
ad Ephesios, alteram ad Magnesianos, tertiam ad Trallenses, quartam 
ad Romanos. Et inde egrediens scripsit ad Philadelphinos, et ad 
Phinerneos (Smyrneos) et proprie ad Polycarpum: commendans illi 
Antiochensem ecclesiam, in qua et de evangelio quod ab Hieronymo 
translatum est, sub persona Christi ponit testimonium, dicens: “ Ego 
vero et post resurrectionem in carne eum fuisse scio et credo: quia 
scio, et quando venit ad Petrum, et ad eos qui cum Petro erant, di- 
cens eis: Ecce palpate me et videte, quia non sum daemonium incor- 
porale. Et statim tetigerunt eum et crediderunt. 

Dignum autem mihi videtur, quia tanti viri fecimus mentionem, de 
epistola ejus quam ad Romanos scripsit, pauca ponere. ‘“ De Syria 














199 JOANNES MALALA, PHOTIUS. 


usque Romam pugnavi ad bestias in mari et in terra, nocte et die: 
ligatus cum decem leopardis, hoc est militibus, qui me custodiunt. 
Quibus et cum benefeceris, pejores fiunt. Iniquitas autem eorum 
mea doctrina est: sed non idcirco justificatus sum. . Utinam fruar 
bestiis quae mihi preeparate sunt. Quas et oro veloces mihi esse ad 
interitum, et illiciam ad comedendum me: ne sicut aliorum marty- 
rum non audeant corpus meum attingere. Quod si venire noluerint, 
ego vim faciam, ego me ingeram ut devorer. Ignoscite mihi filioli, 
quid mihi prosit ego scio: quia nunc incipio esse discipulus Christi, 
nihil de his quz videntur desiderans, ut Christum Jesum inveniam. 
Ignis, crux, bestie, confractio ossium membrorumque divisio, et 
totius corporis contritio, et tormenta diaboli in me veniant, tamen ut 


Christo fruar." Cumque jam damnatus esset ad bestias, et ardore 


patiendi rugientes audiret leones, * Frumentum, inquit, Christi sum, 
dentibus bestiarum molar, ut panis mundus inveniar." Passus est 
anno undecimo Trajani  Reliquie corporis Antiochiz jacent extra 
portam Daphniticam in cimeterio. Epist. Kom. c. v. vi. 


JOANNES MALALA. 


Historra Cmnowica. Edit. Hum. Hodii. 8vo. Oxon. 1691. Par.i. 
p. 900. 
°0 δὲ αὐτὸς βασιλεὺς Τραϊανὸς ἐν τῇ αὐτῇ πόλει διῆγεν, ὅτε ἡ 9eoug- 
via ἐγένετο ἐμαρτύρησε δὲ ἐπὶ αὐτοῦ τότε 6 ἅγιος Ἰγνάτιος, ὁ ἐπίσκο- 
Tos τῆς πόλεως Αντιοχείας ἠγανάκτησε γὰρ Kat’ αὐτοῦ, ὅτι ἐλοιδόρει 
αυτον. 


PHOTIUS PATRIARCHA CONSTANTINOPOLITANUS. 
BiBLroTHECA. Edit. Andr. Schotti. fol. Rothom. 1659. Cod. cxxvi. 
p 306. 

Ἐν τῷ αὐτῷ δὲ βιβλιδαρίῳ ἀνεγνώσθη καὶ Πολυκάρπου ἐπιστολὴ 
πρὸς Φιλιππησίους, γέµουσα πολλῆς νουθεσίας μετὰ σαφηνείας καὶ 
ἀπλότητος, κατὰ τὸν ἐκκλησιαστικὸν τῆς ἑρμηνείας τύπον. Aéyer δὲ 
καὶ τὰς ἐπιστολὰς αὐτοῖς ᾿Ιγνατίου τοῦ Θεοφόρου ἀπεσταλκέναι, καὶ 
αἰτεῖται ἀναδιδαχθῆναι map αὐτῶν, el τι περὶ ἐκείνου διακούσαιεν. 


MARTYRDOM OF ST. IGNATIUS. 


Martyrium sancti Hieromartyris 
Ignatii Theophori. 

I. Nuper recipiente principa- 
tum Romanorum Trajano, Apos- 
toli et Evangelistze Joannis disci- 
pulus Ignatius, vir in omnibus 
Apostolicus, gubernabat  Eccle- 
siam Antiochenorum. Qui quon- 
dam procellas vix mitigans mul- 
tarum sub Domitiano persecutio- 
num, quemadmodum gubernator 
bonus, gubernaculo orationis et 
jejunii, continuitate doctrine, ro- 
bore spirituali, fluctuationi adver- 
santis se opposuit potentie: ti- 
mens, ne aliquem eorum qui pu- 
sillanimes et magis simplices 
prosterneret. Igitur letabatur 
quidem de Ecclesi: inconcussione, 
quiescente ad paucum  persecu- 
tione: dubitavit autem secundum 
seipsum, quod nondum vere in 
Christum charitatem attigerat, ne- 
due perfectum discipuli ordinem. 

gitavit enim eam que per mar- 
tyrium confessionem plus ipsum 
adducere ad familiaritatem Do- 
mini Unde annis paucis adhuc 
permanens Ecclesie, et ad lucer- 
nz modum divine, cujusque illu- 
minans cor per Scripturarum 
enarrationem, sortitus est iis, 8 
secundum votum. 

II. Trajano enim, post quartum 
annum imperii sui, elato de vic- 
toria illa que adversus Scythas 
et Thraces et alteras multas et 
diversas gentes; et existimante 
adhuc deficere ipsi ad omnem sub- 
jectionem Christianorum Deum 
venerantem congregationem, nisi 
daemoniacam cogeret culturam 
cum omnibus subintrare gentibus: 
persecutionem comminans, omnes 


Μαρτύριον τοῦ ἁγίου ἱερομάρτυρος 
"Iyvaríov τοῦ Θεοφόρον. 

A’. "Apri διαδεξαµένου τὴν Ῥω- 
µαίων ἀρχὴν Τραϊανοῦ, Ἰγνάτιος $ 
TOU ἀποστόλου Ἰωάννου μαθητής, 
ἀνὴρ ἦν τοῖς πᾶσιν ἀποστολικὸς, καὶ 
ἐκυβέρνα τὴν ἐκκλησίαν Αντιοχέων 
ἐπιμελῶς, τοὺς πάλαι χειμῶνας uó- 
Aug παραγαγὼν τῶν πολλῶν ἐπὶ 
Δομετιανοῦ διωγμῶν, καθάπερ κυ- 
βερνήτης ἀγαθὸς τῷ οἴακι τῆς προσ- 
ευχῆς καὶ τῆς νηστείας, καὶ τῇ συ- 
νεχείᾳ τῆς διδασκαλίας, τῷ Τόνῳ 
τῷ πνευματικῷ, πρὸς THY ζάλην τὴν 
ἀντικειμένην ἀντεῖχεν' δεδοικὼς, uy 
τινα τῶν ὁλιγοψύχων $ ἀκεραιοτέ- 

, 9 ܕܗ 
ρων ἀποβάλῃ. Τοιγαροῦν nudpai-‏ 
vero μὲν ἐπὶ τῷ τῆς ἐκκλησίας ἀσα-‏ 
λεύτω, λωφήσαντος πρὸς ὀλίγον τοῦ‏ 
διωγμοῦ ἤσχαλλεν δὲ καθ᾽ ἑαυτὸν,‏ 
ὡς µήπω τῆς ὄντως elc Χριστὸν‏ 
ἀγάπης ἐφαψάμενος, μηδὲ τῆς τε-‏ 
λείας τοῦ μαθητοῦ τάξεως.  Eve-‏ 
νόει γὰρ τήν διὰ μαρτυρίου γινοµέ-‏ 
νην ὁμολογίαν πλεῖον αὐτὸν προσ-‏ 
οικειοῦσαν τῷ Κυρίῳ. “Obev ἔτεσιν‏ 
ὀλέγοις ἔτι παραμµένων τῇ ἐκκλη-‏ 
gig, καὶ λύχνου δίκην 9εϊκοῦ τὴν‏ 
ἑκάστου φωτίζων διάνοιαν διὰ τῆς‏ 
τῶν Seicv γραφῶν ἐξηγήσεως, ἔπε-‏ 
τύγχανεν τῶν κατ εὐχήν. \‏ 

B. Τραιανου yap pera Ταντα 
ἐννάτῳ ἔτει τῆς αὐτοῦ βασιλείας 
ἐπαρθέντος ἐπὶ τῇ νίκη τῇ κατὰ 
Σκυθῶν καὶ Δακῶν καὶ ἑτέρων πολ- 
λῶν ἐθνῶν, καὶ νοµίσαντος ἔτι λεί- 
πειν αὐτῷ πρὸς πᾶσαν ὑποταγήν τὸ 
τῶν Χριστιανῶν Φεοσεβὲς σύστηµα, 
καὶ εἰ μὴ τὴν τῶν δαιµόνων ἕλοιτο 
λατρείαν μετὰ πάντων ὑπεισιέναι 
τῶν ἐθνῶν, διωγμὸν ὑπομένειν ἀπει- 
λήσαντος, ὁ φόβος πάντας τοὺς 














MARTYRDOM OF ST. IGNATIUS. 


ipsos Dei cultores existentes vel 
sacrificare vel moricogebat. Tunc 
igitur timens pro Antiochenorum 
Ecclesia virilis Christi miles, vo- 
luntarie ductus est ad Trajanum ; 
agentem quidem secundum illud 
tempus apud Antiochiam, festi- 
nantem autem ad Armeniam et 
Parthos. Ut autem coram facie 
stetit Imperatoris Trajani, Tra- 


janus dixit: Quis est cacodemon, 


nostras festinans prweceptiones 
transcendere ; cum et alteros per- 
suadere, ut perdantur male? Ig- 
natius dixit: Nullus Theophorum 
vocat cacodemonem:  recesse- 
runt enim longe a servis Dei 
demonia. Si autem quoniam iis 
gravis sum, malum me adversus 
demones vocas; confiteor. Chris- 
tum enim habens superccelestem 
Regem, dissolvo horum insidias. 
Trajanus dixit: Et quis est Theo- 
phorus? Ignatius respondit: Qui 
Christum habet in pectore. Tra- 
janus dixit: Nos igitur tibi vide- 
mur non habere secundum intel- 
lectum Deos, quibus utimur com- 
pugnatoribus adversus adversa- 
rios? Ignatius 0111: 6 

ntium Deos appellas errans. 

nus enim est Deus, qui fecit 
celum et terram et mare et om- 
nia que in ipsis: et unus Christus 
Jesus, filius ipsius unigenitus, cu- 
jusamicitiafruar. Trajanus dixit: 
Crucifixum dicis sub Pontio Pi- 
lato? Ignatius dixit: Crucifigen- 
tem peccatum, cum ipsius inven- 
tore; et omnem condemnantem 
damoniacam malitiam sub pedi- 
bus eorum qui ipsum in corde 
ferunt. Trajanus dixit: Tu igi- 
tur in teipso Christum circum- 
fers? Ignatius dixit: Etiam. 
Scriptum est enim: Inhabitabo 
in ipsis, et inambulabo. Traja- 
nus sententiavit: Ignatium pre- 
cipimus, in seipso dicentem cir- 
cumferre Crucifixum, vinctum a 


191 


εὐσεβῶς ζῶντας ἢ ? 9ύειν 7 7 τελευτᾷν 
κατηνάγκαζεν. Τότε τοίνυν φοβη- 
θεὶς ὁ ὑπὲρ τῆς .Αντιοχέων ἐκκλησίας 
ó γενναῖος τοῦ Χριστοῦ στρατιώτης, 
ἐκουσίως ἤγετο πρὸς Τραϊανὸν, διά- 
Ύοντα μὲν Kar’ ἐκεῖνον τὸν καιρὸν 
κατὰ τὴν Ἀντιόχειαν, σπουδάζοντα 
δὲ ἐπὶ Αρμενίαν καὶ Πάρθους. Ὡς 
δὲ κατὰ πρόσωπον ἔστη Τραϊανοῦ 
τοῦ βασιλέως" Tis €t, κακοδαῖµον, 
τὰς ἡμετέρας σπουδάζων διατάξεις 
ὑπερβαίνειν, μετὰ τὸ καὶ ἑτέρους 
ἀναπείθειν, ü iva κακῶς ἀπολῶνται; 
Ἰγνάτιος εἶπεν Οὗδεὶς Θεοφόρον 
ἀποκαλεῖ κακοδαίμονα" ἀφεστή- 
κασι γὰρ ἀπὸ τῶν δούλων τοῦ 9 Θεοῦ 
τὰ δαιμόνια. Ei δὲ ὅτι τούτοις 
ἐπαχθής eiut καὶ κακόν µε πρὸς 
τοὺς δαίµονας ἀποκαλεῖς, συνοµο- 
λογῶ' Χριστὸν γὰρ ܗ‎ ἐπουρά- 
νιον Ἡασιλέα, τὰς τούτων καταλύω 
ἐπιβουλάς. Τραϊανὸς εἶπεν" Καὶ 
τίς ἐστιν Θεοφόρος; Ἰγνάτιος ἀπε- 
κρίνατο' Ὁ Χριστὸν ἔχων é ἐν στέ 
vote. Τραϊανος εἶπεν 'H μεῖς ουν 
σοι δοκοῦμεν κατὰ νοῦν μὴ ἔχειν 
Θεοὺς, οἷς καὶ χρώμεθα συμμάχοις 
πρὸς Τοὺς πολεµίους; Ἰγνάτιος εἷ- 
ܘܐ‎ Τὰ δαιμόνια τῶν ἐθνῶν Θεοὺς 
προσαγορεύεις πλανώμενος. Eis 
γάρ ἐστιν Θεὸς, ὁ ποιήσας τον οὗ- 
ρανὸν καὶ τήν γην καὶ τὴν SáAac- 
cav καὶ πάντα τὰ ἐν “αὐτοῖς' καὶ 
εἷς Χριστὸς Ἰησοῦς, ὁ ὁ υἱὸς τοῦ Θεοῦ 
ὁ µονογενής, ov τῆς βασιλείας ὁ ὀναί- 
μην. Τραϊανὸς εἶπεν' Τὸν σταυρω- 
θέντα λέγεις ܘ‎ ἐπὶ Πόντίου Πιλάτου; 
Ἰγνάτιος εἶπεν' Τὸν ἀνασταυρώ- 
σαντα τὴν ἔμην ἁμαρτίαν μετὰ τοῦ 
ταύτης εὑρετοῦ, καὶ πᾶσαν Karat 
κάσαντα δαιµονικὴν πλάνην καὶ 
κακίαν ὑπὸ τοὺς πόδας τῶν αὐτὸν 
ἐν καρδίᾳ «φορούντων. Τραϊανὸς 
εἶπεν Sv οὖν ἐν ἑαυτῷ φέρεις τὸν 
σταυρωθέντα; Ἰγνάτιος εἶπεν' Ναί. 
Γέγραπται γάρ' Ἐνοικήσω € ἐν αὐ- 
τοῖς, καὶ ἐμπεριπατήσω. Τραϊανὸς 
ἀπεφήνατο' Ἰγνάτιον προσετάξα- 
μεν, τὸν ἐν ἑαυτῷ λέγοντα περιφέ- 
ρειν τὸν ἐσταυρωμένον, δέσµιον ὑπὸ 





mtr Mme cm,‏ ܝ 


192 


militibus duci in magnam Ro- 
mam; cibum bestiarum, in spec- 
taculum plebis, futurum. Hanc 
audiens sanctus martyr senten- 
tiam, cum gaudio exclamavit: 
Gratias ago tibi, Domine, quia me 
perfecta ad te charitate honorare 
dignatus es, cum Apostolo tuo 
Paulo vinculis collocari ferreis. 
Hsc dicens, et cum gaudio cir- 
cumponens vincula, oransque pri- 
us pro Ecclesia, et hanc cum 
lachrymis commendans Domino ; 
velut aries insignis boni gregis 
dux, a bestiali militari duritia 
raptus est, bestiis cruda voranti- 
bus ad Romam ad cibum addu- 
cendus. 

III. Cum multa igitur promp- 
titudine et gaudio, ex desiderio 
passionis, descendens ab Antio- 
chia in Seleuciam, illinc habebat 
navigationem: et applicans post 
multum laborem Smyrneorum 
civitati, cum multo gaudio de- 
scendens de navi festinabat sanc- 
tum Polycarpum Episcopum co- 
aliditorem videre: fuerant enim 
quondam discipuli Joannis. Apud 
quem adductus, et spiritualibus 
cum ipso communicans charisma- 
tibus, et vinculis glorians, depre- 
cabatur concertare ipsius propo- 
sito, maxime quidem communiter 
omnem Ecclesiam: (honorabant 
enim Sanctum per Episcopos, 
Presbyteros et Diaconos, Asie 
civitates et Ecclesi» ; omnibus 
festinantibus ad ipsum, si quo ali- 
quam partem charismatis acci- 
piant spiritualis:) precipue autem 
sanctum Polycarpum; ut velocius, 
per bestias disparens mundo fac- 
tus, appareat faciei Christi. 

IV. Et hoc sic dixit, sic tes- 
tificatus est: tamen extendens 
eam, que circa Christum, chari- 
tatem, ut celum quidem appre- 

2c 


MARTYRDOM OF ST. IGNATIUS. 


στρατιωτῶν Ὑενόμενον ἄγεσθαι πα- 
pa τὴν μεγάλην Ῥώμην, βρῶμα 
Ὑενησόμενον Ἀηρίων eic τέρψιν τοῦ 
δημου. Ταύτης ὁ ἅγιος μάρτυς 
ἐπακούσας τῆς Pull mal pera 
χαρᾶς ἐβόησεν' Ἐὐχαριστῶ σοι, δέ- 
σποτα, ὅτι με τελείᾳ τῇ πρὸς σε 
ἀγάπῃ, τιμῆσαι κατήξίωσας, τῷ 
ἀποστόλω σου Παύλφ δέσµοις συν- 
δήσας σιδηροῖς. Ταῦτα εἰπὼν, καὶ 
per εὐφροσύνης περιθέµενος τὰ 
δεσμὰ, ἔπευ άμενος πρότερον τῇ 
ἐκκλησίᾳ, και ταύτην παραθέµενος 
μετὰ δακρύων τῷ Κυρίῳ, ὥσπερ 
κριὸς ἐπίσημος, à έλης καλῆς ἡγού- 
µενος, ὑπὸ ηριώδους στρατιωτικής 
̇ δεινότητος συνηρπάζετο, Φηρίοις ai- 
µοβόροις ἐ ἐπὶ τήν Ῥώμην ἀπαχθη- 
σόµενος πρὸς βοράν. 

Τ. Μετὰ πολλῆς τοίνυν προθυ- 
µίας καὶ χαρᾶς, ἐπιθυμίᾳ τοῦ πά- 
8ovs, κατελθὼν ἀπὸ Αντιοχείας εἰς 
τήν Σελευκείαν, ἐκεῖθεν εἴχετο τοῦ 
mods" kai προσχὼν uera πολὺν 
κάµατον T]  Zpvpvatav πόλει, σὺν 
πολλῇ ¥)» KaToBas τῆς νπὸς, 
ἔσπευδε τὸν ἅγιον Πολύκαρπον τὸν 
Σμυρναίων ἐπίσκοπον τὸν συνα- 
κροατὴν 3εάσασθαι' ἐγεγόνεισαν 
yap πάλαι μαθηταὶ τοῦ αγίου ἀπο- 
στόλου Ἰωάννου" παρ ᾽ῷᾧ καταχθεὶς, 
καὶ πνευματικῶν αὐτῷ κοινωνήσας 
χαρισµάτων, καὶ τοῖς δεσμοῖς ἐ ἐγ- 
κανχώµενος, παρεκάλει συναθλειν 
τῇ αὐτοῦ προθέσει, µάλιστα μὲν 
κοινῇ πᾶσαν ἐκκλησίαν' (ἐδεξιοῦντο 
γὰρ τὸν ἅγιον διὰ τῶν ἐπισκόπων 
καὶ πρεσβυτέρων καὶ διακόνων al 
τῆς Act ac πόλεις καὶ ἐκκλησίαι, 
πάντων ἐπειγομένων πρὸς αὐτὸν, 
el πως µέρος χαρίσµατος λάβωσι 
πνευματικοῦ)) ἐξαιρέτως δὲ τὸν 
ἅγιον Πολύκαρπον, ἵνα διὰ τῶν 9η- 
pitoy SGTrov ἀφανὴς τῷ KOO Rw ܒܐ‎ 
νόµενος, ἐμφανισθῇ τῷ προσώπῳ 
τοῦ Χριστοῦ. 

A. Καὶ ταῦτα οὕτως ἔλεγεν, 
καὶ οὕτως διεμαρτύρατο' τοσοῦτον 
ἐπεκτείνων τὴν πρὸς Χριστὸν ἀγά- 
mv, ὡς οὐρανοῦ µέλλειν ἐπιλαμ- 





MARTYRDOM OF ST. IGNATIUS. 


hendere per bonam confessionem 
et per coorantium pro certamine 
studium, reddi autem mercedem 
Ecclesiis obviantibus Christi, per 
precedentes literas gratias agens, 
appositas ad ipsas; spiritualem 
cum orationibus et admonitioni- 
bus amplexantes gratiam. Igi- 
tur omnes videns amicabiliter 
dispositos ad ipsum, timens ne 
forte fraternitatis dilectio ad Do- 
minum ipsius festinationem ab- 
scindat, bona aperta ipsi porta 
martyrii; talia ad Ecclesiam mit- 
tit Romanorum, ut subordinata 
sunt. 


193 


βάνεσθαι | διὰ τῆς καλῆς ὁμολογίας 
καὶ τῆς τῶν συνευχοµένων ὑπὲρ τῆς 
ἀθλήσεως σπουδής, ἀποδοῦναι δὲ 
τὸν μισθὸν ταῖς ἐκκλησίαις ταῖς 
ὑπαντησάσαις, αὐτῷ διὰ τῶν ἠγου- 
µένων, γραμμάτων εὐχαριστῶν ἐκ- 
πεµφθέντων πρὸς auras, πνευµα- 
Tu] per’ εὐχῆς καὶ παραινέσεως 
ἀποσταζόντων χάριν. wand 
τοὺς πάντας ὁρῶν͵ εὐνοϊκῶς διακει- 
µένους περὶ αὐτὸν, φοβηθεὶς μή 
ποτε ἡ τῆς ἀδελφότητος στοργή 
τὴν πρὸς Κύριον αὐτοῦ σπουδὴν € ἐκ- 
κόψη, καλῆς ἀνεχθείσης αὐτῷ D 9ύ- 
pas τοῦ μαρτυρίου, oia πρὸς Tiv 
ἐκκλησίαν ἐπιστέλλει ᾿Ῥωμαίων, 
ὑποτέτακται. 


[The Epistle to the Romans is inserted here.] 


V. Perficiens igitur, ut vole- 
bat, eos qui in Roma fratrum ab- 
sentes per epistolam, sic ductus 
a Smyrna; (urgebatur enim a mi- 
litibus Christophorus occupare 
honores in magna civitate; ut in 
conspectu plebis Romanorum bes- 
tiis feris projectus, corona justitiz 
per tale certamen potiatur;) atti- 
git ad Troadem. Deinde illinc 
ductus ad Neapolim, per Philip- 
penses pertransivit Macedoniam 
pedes, et terram que ad Epidam- 
nium. Cujus in juxta marinis 
nave potitus, navigavit Adriacum 
pelagus, et illinc ascendens Ty- 
rannicum, et transiens insulas et 
civitates; ostensis Sancto Pocio- 
lis, ipse quidem exire festinavit, 
secundum vestigia ambulare vo- 
lens Apostoli Pauli. Ut autem 
incidens violentus non concessit 
ventus, nave a prora repulsa ; bea- 
tificans illam, que in illo loco, 
fratrum charitatem, sic transna- 
vigavit. gitur in una die et 
nocte eadem prosperis ventis u- 
tentes, nos quidem nolentes ab- 
ducimur, gementes de ea que a 
nobis futura separatione: justo 


E’. Καταρτίσας τοίνυν, ὡς ἠβού- 
Aero, τοὺς ἐν Ῥώμῃ τῶν ἀδελφῶν 
ἄκοντας διὰ τῆς ἐπιστολῆς, οὕτως 
ἀναχθεὶς ἀπὸ _THS Σμύρνης, (κατε- 
πείγετο γὰρ ὑπὸ τῶν. στρατιωτῶν 
ὁ Χριστοφόρος φθάσαι τὰς φιλοτι- 
µίας ἐν τῇ μεγάλη Ῥώμῃ, ινα επ 
ὄψεσι τοῦ δήµου ' Ῥωμαίων 3ηρσὶν 
ἀγρίοις 7 παραδοθεὶς, τοῦ στεφάνου 

ς ἀθλήσεως emi m) πρόσεσχε 
τῇ Τροάδι. Εἶτα ἐκεῖθεν κατα- 
χθεὶς ἐπὶ τὴν ἹΝεάπολιν, διὰ Φιλίπ- 
πων παρώδευεν Μακεδονίαν, περὶ 
καὶ τὴν ἤπειρον τὴν πρὸς Ἐπίδαμ- 
vov, ἐν τοῖς παραθαλαττίοις vos 
ἐπιτυχὼν, ἔπλει τὸ Ἀδριατικὸν πέ- 
λαγος, κἀκεῖθεν ἐπιβὰς τοῦ Tuppn- 
νικοῦ, καὶ παραµείβων νήσους τε 
καὶ πόλεις, ὑποδειχθέντων τῷ ἁγίῳ 
Ποτιόλων, αὐτὸς μὲν ἐξελθεῖν ἔσ- 
πευδεν, Kat’ ἴχνος βαδίζειν ἐθέλων 
τοῦ ἀποστόλου Παύλου. Ὡς δὲ 
ἐπιπεσὸν βίαιον πνεῦμα oU ᾿συνεχώ- 
ρει, τῆς ܝܚ‎ ἐκ πρύμνης ἐπειγομέ- 
vs, μακαρίσας τὴν ἐν ἐκείνῳ τῷ 
τόπῳ τῶν ἀδελφῶν -ἀγάπην, οὕτω 
παρέπλει, Τοιγαροῦν ἐν ud ἡμέ- 
pq. καὶ νυκτὶ 7H ܘ‎ οὐρίοις ἀνέ- 
ܗܚ‎ προσχρησάµενοι, ἡμεῖς μὲν 
ἄκοντες ἀπηγόμεθα, στένοντες ἐπὶ 








194 


autem fieri ipsi secundum votum 
accidit; festinanti citius recedere 
de mundo, ut attingat ad quem 
dilexit Dominum. Navigantes 
igitur in Portum Romanorum, 
debente finem habere mundi ina- 
ni gloria, milites quidem pro tar- 
ditate offendebantur, Episcopus 
autem gaudens festinantibus obe- 
diebat. 

VI. Illinc igitur expulsi a vo- 
cato Portu, (diffamabantur enim 
jam que secundum sanctum Mar- 
tyrem,)obviamus fratribus,timore 
et gaudio repletis, gaudentibus 
quidem in quibus dignificabantur, 
eo quod Theophori consortio; ti- 
mentibus autem, quod ad mortem 
talis ducebatur. Quibusdam au- 
tem et annunciavit silere, ferven- 
tibus et dicentibus quietare ple- 
bem ad non expetere perdere 
justum. Quos confestim spiritu 
cognoscens, et omnes salutans, 
petensque ab ipsis veram chari- 
tatem, pluraque ijs que in Epis- 
tola disputans, et suadens non 
invidere festinanti ad  Domi- 
num, sic (cum genuflexione om- 
nium fratrum, deprecans Filium 
Dei pro Ecclesiis, pro persecu- 
tionis quietatione, pro fratrum 
adinvicem charitate) subductus est 
cum festinatione in Amphithea- 
trum. Deinde confestim projec- 
tus, secundum quondam precep- 
tum Cesaris, debentibus quiescere 
gloriationibus, (erat enim solen- 
nis, ut putabant, dicta Romana vo- 
ce Tertiadecima ; secundum quam 
studiose convenerunt :) sic bestiis 
crudelibus ab impiis apponebatur, 
ut confestim sancti martyris Ig- 
natii compleretur desiderium, se- 


cundum quod scriptum est: De- Prov. x. 24. 


siderium justi acceptabile: ut sit 
nulli fratrum gravis per collec- 
tionem reliquiarum; secundum 
quod, przoccupans in Epistola, 


MARTYRDOM OF ST. IGNATIUS. 


TÓ ܝܚ‎ ἡμῶν µέλλοντι χωρισμῷ τοῦ 
δικαίου Ὑίνεσθαι. Tw δὲ kar ev- 
x ἀπέβαινεν σπεύδοντι Φάττον 
ἀναχωρῆσαι τοῦ κόσμου, ἵνα Φθάσῃ 
πρὸς ὃν ἡ Ἰγάπησεν Κύριον. Κατα- 
πλεύσας ܝܗ‎ els τοὺς λιμένας Ῥω- 
μαίων, μελλούσης λήγειν τῆς ἀκα- 
άρτου φιλοτιµίας, οἱ μὲν στρατιῶ- 
ται ὑπὲρ τῆς βραδύτητος ἤσχαλλον, 
ὁ δὲ ἐ ἐπίσκοπος χαίρων κατεπείγου- 
σιν ὑπήκουσεν. 

5. . Ἐκεῖθεν γοῦν ἐώθησαν ἀπὸ 
τοῦ καλουµένου IIóprov διεπεφή- 
µιστο γὰρ ἤδη τὰ κατὰ τὸν ἅγιον 

ρτυρα᾽ συναντῶμεν τοῖς ἀδελ- 
φοῖς φόβῳ καὶ χαρῷ πεπληρωμό- 
νοις, χαίρουσιν μὲν ἐφ᾽ oic ᾿ἠξιῶντο 
τῆς τοῦ Θεοφόρου συντυχίας φο- 
Boupévors δὲ διότι περ ἐπὶ Jávarov 
τοιοῦτος ἤγετο. Trot δὲ καὶ παρήγ- 
γελλεν ἠσυχάξει», ζέουσι καὶ λέ- 
Ύουσι καταπαύειν τὸν δῆμον πρὸς 
τὸ μή ἐπιζητεῖν ἀπολέσθαι τὸν δί- 
Kao" ὃς εὐθὺς γνοὺς τῷ πνεύματι, 
καὶ πάντας ἀσπασάμενος, αἰτήσας 
τε map’ αὐτῶν τὴν ἀληθινὴν ἀγά- 
πην, πλείονά τε τῶν ἐν τῇ ἐπιστολῇΏ 
διαλεχθεὶς, καὶ πείσας uj φθονῆσαι 
τῷ σπεύδοντι πρὸς τὸν Κύριον, οὕτω 
μετὰ γονυκλισίας πάντων τῶν ἆδελ- 
φῶν, παρακαλέσας τὸν υἱὸν τοῦ 
Θεοῦ ὁ ὑπὲρ τῶν ἐκκλησιῶν, à ὑπὲρ τῆς 
τοῦ διωγμοῦ καταπαύσεως, ὑπὲρ 
τῆς τῶν ἀδελφῶν εἰς ἀλλήλους 
ἀγάπης, ἀπήχθη μετὰ ܘܐܘ‎ ei ς 
τὸ ܬܐ‎ θέατρον. Εἶτα εὐθὺς ἔἐμ- 
βληθεις κατὰ τὸ πάλαι πρόσταγμα 
τοῦ Καίσαρος, μελλουσῶν κατα- 
παύειν τῶν φιλοτιμιῶν' ἦν yap 
ἐπιφανῆς, ὡς ἐδόκουν, ἡ λεγομένη 
τῇ Ῥωμαϊκῇ φωνῇ τρισκαιδεκάτη, 
καθ ἣν σπουδαίως συνήεσαν' ܘ‎ 
τως 9ηρσὶν ܚܝ‎ παρὰ τῷ ναῷ 
παρεβάλλετο, ὡς map’ αὐτὰ τοῦ 
ἁγίου μάρτυρος Ἰγνατίου πληροῦ- 
σθαι τὴν ἐπιθυμίαν, κατὰ TO ve 

ραμμένον' Ἐπιθυμία δικαίου Seri 
iva μηδενὶ τῶν ἀδελφῶν ἐπαχθῆς 
διὰ τῆς συλλογής τοῦ λειψάνου γέ- 
νηται, καθὼς φθάσας ἐν τῇ ἔπιστο- 














195 MARTYRDOM OF ST. IGNATIUS. 


propriam concupiscit fieri frui- 
tionem. Sola enim asperiora 
sanctorum ossium derelicta sunt : 
qui in Antiochiam reportata sunt, 
et in capsa reposita, sicut thesau- 
rus inappreciabilis; ab ea quze in 
Martyris gratia sancte Ecclesiz 
relicta. 

VIL Facta autem sunt hec die 
ante xui Kalendas Januarias; 
presidentibus apud Romanos Sy- 
ria et Senecio secundo. Horum 
ipsimet conspectores effecti cum 
lacrimis, et domi per totam noc- 
tem vigilantes, et multum cum 
genuflexione et oratione depre- 
cantes Dominum certificare in- 
firmos nos de prius factis: parum 
obdormitantes, hi quidem repente 
astantem et amplexantem nos vi- 
debant; hi autem rursus supero- 
rantem nobis videbant beatum 
Ignatium, quemadmodum ex la- 
bore multo advenientem, et astan- 
tem Domino in multa confidentia 
et ineffabili gloria. Impleti au- 
tem gaudio hec videntes, et glo- 
rificantes Deum datorem bono- 
rum, et beatificantes Sanctum, 
manifestavimus vobis diem et 
tempus: ut secundum tempus 
martyri congregati, communi- 
cemus athlete et virili Christi 
Martyri qui conculcavit Diabo- 
lum et hujus insidias in finem 
prostravit; glorificantes in ipsius 
venerabili et sancta memoria Do- 
minum nostrum Jesum Christum; 
per quem et cum quo Patri glo- 
ria et potentia cum Spiritu Sancto 
in sancta Ecclesia in secula secu- 
lorum. Amen. 


An Tiv ἰδίαν ἐπεθύμει ενέσθαι τε- 
λείωσιν. Μόνα γὰρ τα τραχύτερα 
τῶν ἁγίων αὐτοῦ λειψάνων περιε- 

λείφθη, ἅτινα eis τήν Ἀντιόχειαν 
ἀπεκομίσθη, καὶ ἐν λίνῳ κατετέθη, 
9ησαυρὸς ἀτίμητος ὑπο τῆς ἐν τῷ 
µάρτυρι χάριτος τῷ ἁγίᾳ ἐκκλησίᾳ 
καταλειφθέντα. 

21 ᾿Ἐγένετο δὲ ταῦτα τῇ πρὸ 
δεκατριῶν Καλανδῶν ' Ἰαννουαρίων, 
τουτέστιν Δεκε Βρίῳ εἰκάδι, ܢܳܐ‎ ὑπα- 
τευόντων παρὰ Ρωμαίοις Σύρα καὶ 
Σενεκίου τὸ δεύτερον. ᾿ Tobrov αὖ- 
τόπται γενόµενοι μετὰ δακρύων, 
κατ οἶκόν τε παννυχίσαντες, καὶ 
πολλὰ μετὰ γονυκλισίας καὶ δεή- 
σεως παρακαλέσαντες τὸν Κύριον 
πληροφορῆσαι τοὺς ἀσθενεῖς ἡμᾶς 
ἐπὶ τοῖς προγεγονόσιν, μικρὸν. ᾱ- 
φυπνώσαντες, οἱ μὲν ἐξαίφνης ἐ ἐπι- 
στάντα καὶ περιπτυσσόµενον ἡμᾶς 
ἐβλέπομεν, οἱ δὲ πάλιν ἐπευχόμε- 
νον ἡμῖν ἑωρῶμεν τὸν μακάριον 
Tyvértov, ἄλλοι δὲ σταζόµενον up’ 
ἱδρῶτος ὡς ἐκ Kap TOV πολλοῦ 
παραγενόµενον, καὶ παρεστῶτα τῷ 
Κυρίῳ. Mera πολλῆς τοίνυν χαρᾶς 
ταῦτα ἰδόντες καὶ συμβαλόντες 
τὰς ὄψεις τῶν ὀνειράτων, ὑμνη- 
σαντες τὸν Θεὸν τὸν δστῆρα τῶν 
ἀγαθῶν, καὶ µακαρίσαντες τὸν ἅγι- 
ον, ἐφανερώσαμεν ἡμῖν καὶ τὴν 
ἡμέραν καὶ τὸν χρόνον' ἵνα κατὰ 
τὸν καιρὸν τοῦ μαρτυρίου συναγό- 
µενοι, ᾿κοινωνῶμεν τῷ ἀθλητῇ καὶ 
γενναίῳ μάτυρι Χριστοῦ, , καταπα- 
τήσαντι τὸν διάβολον, καὶ τὸν τῆς 
φιλοχρίστου αὐτοῦ ἐπιθυμίας τε- 
λειώσαντι δρόµον ἐν Χριστῷ ‘Dr 
σοῦ τῷ Κυρίῳ Juv or οὗ καὶ ܚ‎ 
ob τῷ ) Πατρι 7 δόξα καὶ τὸ κράτος 
σὺν τῷ Ἁγίῳ Πνεύματι eig αἰῶνας. 
Ἀμήν 


PASSAGES FROM 


THE IGNATIAN EPISTLES, 
AND EXTRACTS FROM VARIOUS WRITERS 


RESPECTING ST. IGNATIUS, 


IN SYRIAC. 








197 FROM THE EPISTLES, TO THE EPHESIANS, 


l. 
ܕܩܕܝܫܐ ܐܝܓܢܛܝܘܣ ܬܠܡܝܕܐ ܕܫ̈ܠܝܚܐ: ܗܘ‎ Mil ܡ̈ܠܐ ܕܡ̈̈ܓܒܝܢ ܡܢ‎ 
ܕܩ̈ܢܘܢܐ‎ IL ܕ[ܢܐܛܝܘܟܝܐܼ.‎ cz; ܠܐܠܗܐ ܘܣܗܕܐ: [ܦܝܣܩܘܦܐܼ‎ wad 

ܠܕܬܢܝܐ ܐܝܬ ܠܗܝܢ. 

ul co ||‏ ܕܠܘܬ [ܦܦ̈ܝܐ: 

” ܢܬܚܦܐܛܝ ܗܟܝܠ fy‏ ܢܗܘܐ ]οσι hi2] Leeams] Lisoam‏ 6 
ܡܫܠܒܕܝܢ ܠܐܠܗܐ. ܡܛܠ 15525 ܕܙܐ ܐܢܫ ܠܐܦܝܣܩܒܐ ܕܫܬܝܩ. ܝܬܝܕܐܝܐ 
ܢܕܚܠ ܡܢܗ. ܠܟܠ ܓܝܕܿ ܕܡܫܕ :ܪ ܡܪܐ ܒܝܬܐ ܠܦܘܪ̈ܢܣܘܗܝ ܕܝܠܗܼ. ܗܟܢܐ 
21« ܠܢ ܕܢܩܒܠܝܘܗܝ o yl‏ ܕܫܕ :ܿܗ . loom]‏ ܗܟܝܠ [ange‏ ܗܝ 
Uer"‏ 

ܘܒܬܝ ܩܠܝܠ: ” ܗܘܝܬܘܢ ܗܟܝܠ ܩܠܬܚܒܐܛܝܢ ܠܩܪܬܒܐܬܘ ]nsc]‏ .10,1 
hok‏ ܘܠܫܘܒܚܐ Jo,‏ ܐܪܬܚ ܓܝܪ ܕܐܚ̈ܠܝܢܚܢ [ܢܝܬܘܢ [ܟܚܕܐ. 
ὁ2λ-α 1ο‏ ܚܝܠܝܗ ܕܣܐܛܢܐ. ܘܡ̈ܠܫܬܐ ܪܐ ܐܘܚܕܢܗ. 442 |2a40]‏ ܕܗܝܡܢܘܬܟܘܢ. 
ܠܝܬ ܓܝܪ ܡܕܡ ܕܠܝܬ ܪ ܡܢ dials a2» om. ων‏ ܟܠ coo‏ 
ܕܫܟ̈ܠܝܢܐ ܘܕܐܲܢ̈ܥܢܝܐ .” 

ܘܒܬ ܪ ܩܠܝܠ: Bs"‏ ܗܝ Jom, σι‏ ܫܬܝܩ ܐܢܫ ܟܕ moda}‏ 15 
ܡܕܡ. Joos of‏ ܡܡܠܠ ܟܕ p‏ ܐܝܬܘܗܝ. ܫܒܝܕܐܼ ܗܝ ܓܝܪ ܕܢܠܒ ܐܢܫ 
ܐܢܗܘ ܕܗܘ ܡܠܐ ix]?‏ 25, ܗܘ ܀“ 

ܒ . ܕܝܠܗ SD‏ ܐܓܪܬܐ ܕܠܘܬ ܠܓܢܝܦ̈ܝܐ: 

elo ܕܠܝܬ ܒܗܘܢ ܗܝܧܩܠܢܘܬܐ. ܕܐܖܿܟܘܢܗ ܐܢܘܢ ܕܥܠܡܐ ܗܢܐܼ.‎ ca] i 
20 elo , |a 2a So ܐܢܘܢ ܕܐܠܗܐ ]2 ܒܝ ܝܬܘܠ‎ ce, ܒܚܘܣܐܼ.‎ 03] liso 2c; 
e» Wd ܢܘܢ ܒܝܢ.‎ Ded ܢܕܒܐ ܕܢܡܘܬ ܡܛܠܬܗ ܒܚܫܗ. ܚ̈ܝܘܗܝܚ‎ ? 
ܘܕܟܫ̈ܝܫܐ‎ la» ܕܒܗܢܘܢ ܦܪ̈ܕܘܦܐܼ ܕܩܕܡܐ ܟܬܒܬ ܥܠܝܗܘܢ: ܕܐܦ̈ܝܣܩܦܐ‎ 
ܒܢܫܒܘܢ 20132202] ܘܒܚܘܒܐܼ. ܒܿܥܐ ]1 ܡܢܟܘܢ.‎ MODS ܘܕܡ̈ܫ̈ܩܪܬܢܐ: ܚܙܝܬ‎ 
ܕܒܐܘܝܘܬܐ ܕܐܠܗܐ ܬܬܚܦܛܘܢ ܠܡܣܥܪ ܟܠܡܕܡ ܟܕ ܝܬܒ ܒܕܝܫܟܘܢ‎ 
25 ܐܦܝܣܩܘܦܐܼ ܒܛܐܛܘܦܧܐܼ ܕܐܠܗܐ. ܘܩܫܝܫܐ ܒܐܛܘܦܩܐܼ ܕ݁ܡܰ݁ܠܶܐܶܟܝܚ ܩܠܠܝܒܐܼ.‎ 
ܕܫ̈ܠܝܚܐ ܀“‎ Ἰωθαῤ5 jrssaiico 


MAGNESIANS, TRALLIANS, AND ST. POLYCARP. 198 


σι.) ^w‏ ܡܢ ZR]‏ ܕܠܝܘܬ ܛܝܛܠܝܘ 

" ܡܐܓܝܼ ܕܡܫܐܥܒܕܝܢ Inamas qoia]‏ ܐܝܟ S042‏ ܩܪܫܝܚܐ. ܡܬܚܙܝܢ 
ܐܢܬܘܢ ܠܝ lon Us‏ ܒܒܓܪ cle‏ ܐܢܬܘܢ ܐ SQ‏ ܡܠܫܝܚܐܼ ܗܘ ܕܩܪܝܐ ܥܠ 
[ܦ̈ܝܢ. μ.]‏ ܕܟܕ ܟܠܗܝܟܠܢܝܢ [ܢܬܘܢ ܒܩܠܘܬܗ ܬܡܡܕܘܢ ܡܢ leri . Mose‏ 
6 ܗܚ ܗܟܝܠ ܕܡܕܡ (X‏ ܡܢ [ܦܝܣܩܘܦܐܼ ܠܐ «οδό‏ ܐܝܟ ܡܐ ܕܠܒܕܚܢ 
° ܐܢܬܘܢ. ܘܗܘܝܬܘܢ ܡܠܫܬܥܒܕܝܢ «Θ]‏ ܠܩܫ̈ܝܫܐ. ܐܝܟ ܕܠܫܠܝܚܵܘܗܝ ܕܝܫܘܠܥ 
ܡܫܝܚܐܼ ܣܡܒܪܢ. frau]‏ ܕܢܫܬܟܚ c)‏ ܟܕ ܟܝܗ ned‏ ܘܠܐ ܕܝܢ ܐܵܦ 
ܠܡܠܫܟ̈ܠܫܥܐ correla,‏ ܒ̈ܢܝ S042? 0v]]?‏ ܡܠܫܝܚܐܼ. yaaam] Gandy‏ ܢܫܦܪܘܢ 
ܠܟܠܝܢܫܝ. ml‏ ܕܡܐܟܘܠܬܐ ܘܕܫܩܝܐܼ ܐܝܬܚ ܗܘܢ ܡܫܟ̈ܠܫܢܐ. meds p]‏ 
ad; 10‏ 251« ܠܗܘܢ ας co» yl » bees «D (οὐσρ]μρ‏ . ܘܗܟܢܐܼ ܟܠܢܫܝ 
ܢܗܘܐ ܡܬܟܚܕ ܡܢ ܡܠܫܟ̈ܠܫܢܐ -3o? yo}‏ ܝܫܘܥ ܡܠܫܝܚܐܼ. ܘܝ̈ܠܢ ܐܦܝܣܩܦܐ 
ܕܐܝܬܘܗܝܚ Imocds‏ ܕܐܒܐܼ: ܘܡܢ ܩܫ̈ܝܫܐ c0? yal‏ ܒܺܢܚ MAINO‏ ܕܐܠܗܐ 

ܘܗ̈ܕܡܐ ܕܫ̈ܠܝܚܐ. 423 ܡܢ ܗܠܝܢ ܠܕܬܐ ܠܐ “a Jousodaso‏ 
ܘܒܬܪ Kudo‏ "ܐܵܒ b]‏ ܓܝܪ ܠܘ ܡܛܠ fa} pam]?‏ ܘܝ̈ܠܫܟܚ vols Ε]‏ 
15 ܫܝ̈ܠܝܢ̈ܝܬܐ ܐܦ ]12052 ܕܡܠܠܐܟܐ ܘܩܘܡܐ ܕܫ̈ܠܚܐܛܢܐ ܕܡ̈ܠܬܚܛܝܝܢ scapes poo‏ 
ܡܛܠ ho‏ ܗܘܝܬܘܢ ܠܝ Jesi‏ ܡܓܫܝ ܓܝܪ ܚܣܝܕܝܢܝܢ܆ esos‏ ܐܠܗܐ D‏ 
ܢܬܒܕ ܪ . ܒܥܐܼ fa}‏ ܗܟܝܠ ܡܠܢܟܘܢ. ܠܐ ܗܘܐ [ܢܐ: ܐܠܐ ܚܘܒܗ anaes Some?‏ 
ܕܒܣܝܒܪܬܐ soud>‏ ܕܩܘܒܠ ܛܝܒܘܬܐ ܬܬܚܫܚܘܢ. ܘܡ̈ܝܢ da»‏ ܢܘܟܪܝܐܼ 
2422« ܕܐܝܬܘܗܝ ܕܗܪ̈ܣܝܣ. ܕܗܢܘܢ caduco?‏ ܢܦܫܗܘܢ ܒܝܫܘܥ 
20 ܡܠܫܝܚܐ ]124] ?1322012( . γα]‏ ܗܢܘܢ ܕܝܗܒܝܢ ܡܚܪܐ ܕܩܡܘܬ| ܒܚܡܕ ܐ ܘܕܒܐ 
fy foul, fro]‏ ܝܕܠ ܒܪܓܬܐ |Zoxo‏ ܢܩܒܠ οὐσιρ]]‏ ܗܟܝܠ ܡܝܢ e]‏ 

ܕܗܒܢܐܼ ܐܢܘܢ ܀" 


ܕ Ln ce mde‏ ܕܠܘܬ ܦܘܠܘܩܐ ܦܘܣ ܐܦܝܣܩܦܐ ܕܣܟܠܘܪܢܐܼ ܡܠܕܝܢܬܐ. 

ca? caa] "‏ ܕܝ̈ܠܣܬܒܪܝܢ ܕ[ܝܬܝܗܘܢ yo, so‏ : ܘܡܠܒܝܢ ܝܘܠܦ̈ܢܐ Lie:‏ ܠܐ 

25 ܢܬܗܪܘܢܟ. ܩܘܡ ܢܼܝܢ 142 ܐܝܟ ܚܝܠܬܢܐ αυ‏ ܗܝ ܓܝܪ E‏ 

s S23;‏ ܘܢܙܟܐܼ. ܝܬܝܪܐܝܬ ܕܚܢ ܡܛܠ ܐܠܗܐ ܟܠ ܥܕܡ cà Hd‏ ܕܢܣܚܒܝܪ. 
]1124 ܕܢܣܝܒܪܢ ܐܦ "o‏ 

ܘܬܘܒ . olson”‏ ܚܝܢ ܒܐܦܝܣܩܘܦܐ ;]9 Ja‏ 5043 ܒܟܘܢ. ܢܐ ܐܗܘܐ 











199 TO THE PHILADELPHIANS, THE CHURCH OF ASIA. 


ܚܠܦ ܢܦܫܬܟܘܢ. cecal?‏ ܕܡܫܬܥܒܕܝܢ lano Locom. si‏ 
ܘܠܡ̈ܠܫܟܠܫܢܐ ܠܡܗܘܢ ܬܗܘܐ ܠܝܚ ܡܢܬܐ ܠܘܬ ܐܠܗܐ܀" ο‏ 


ܗ̄ ܕܝܠܗ ܡܢ ]2 ܕܠܘܬ ܟܝܠܐܕܠܒܝܐܼ [Dango‏ 

ος] E‏ ܕܕܐܠܗ ܐܢܘܢ $0420 ܡܪܫܝܚܐ » ܗܠ ܝܢ ܥܡ ܐܦܝܣܩܦܗܘܢ ܗܘ 
ܐܝܬܝܗܘܢ. ܘܐܝܠܝܢ ܕܬܝܒܝܢ ςαὖ]ο‏ ܠܫܠܟܠܘܬܐ ;12,3. «Β]ο‏ ܗܢܘܢ ܗܘܚܢ 5 
ܐܝܬܝܗܘܢ Jo,‏ ܕܢܗܘܘܢ ܚܚܝܢ D. acaso Sms‏ ܬܛܠܘܢ fre} —2l‏ ܕܢܩܦ 
ܠܗܘ «ομορ‏ ܠܥܕܬܗ ܕܐܠܗܐ aoa so‏ ܕܐܠܗܐ lal .ἐμ d‏ ܕܟܠܗܒܟ 
ܒܬܪ̈ܠܝܬܐ ܢܘܟܕܝܬܐ. Lin‏ ܠܚܫܗ ܕܡܡܠܫܝܚܐܼ D‏ ܫܠܡ. ܐܬܚܦܐܛܘ ܗܟܝܠ 
ܠܡܪܠܬܐܚܫܚܘ Vso‏ ܬܘܢܼܝܬܐܼ. ܚܕ ܗܘܓܝܪ THD‏ ?790( ܝܫܘܥ ܡܠܫܝܚܐܼ ܘܚܕ 
ܗܘ Imo‏ ܕܫܠܟܠܘܬܐ ܕ ܕܡܗ.”" 10 

ܘܬܘܒ. ” ܩܠܝܬ ܗܟܝܠ ܒܩܠܐ ܟܕ ܐܝܬܚ ܒܝܢܬܟܘܢ. ܘܡܠܠܬ Plas‏ ܪܡܐ 
«σι fla‏ ܕܠܐܦܝܣܩܩܦܐ olson‏ ܡܐ ܢܝܢ ܘܠ̈ܩܫܝܫ̈ܐܼ ܘܠܩ̈ܪܫܩܪܬܢܐܼ. ܘܐܝܬ 
ου) fai]‏ ܠܠܝ spar Se ya]?‏ ܢܐ ܦܠܓܘ̈ܬܐ ܕ[̈ܢܫܝܢ ܐܝܕܬ ܗܠܝܢ. 2OUD‏ 
c? Son‏ ܗܘ EY Dar. U δις” Sop . fs] p20] mar‏ ܪܘܐ qe?‏ 
]3o‏ ܗܘܐ ܘܐܡܪ ܗܠܝܢ. ܒܠܠܕ ܡܢ ܐ̈ܦܝܣܩܘܦܐ ܡܕܡ ܠܐ ܬܥܒܕܘܢ .° 15 

ܬܘܒ . " ܐܶܡ hl‏ ܠܒܘܢ ܕ[ܣܒܝܲܬ ܕܝܐ ode‏ ܒܠܕܬ | ܕܣܘܪܝܐܼ. Ll.‏ ܠܟܘܢ 
ܝܨ ܕܠܥܕܬܐ dos‏ ܕܬܓܒܘܢ ܡܫܡܫܢܐ ܚܕ ܕܢܗܘܐ deal‏ ܕܐܠܗܐ 
SOAS as‏ ܘܢܚܕܐ ܥܝܡܝܗܘܢ ܟܕ ܟܢܝܫܝܢ ܐ̈ܟܚܕܐ ܘܢܫܒܚܘܢ ܠܫܡܗ 
faded . Lids‏ ܗܘ ܒܝܬܘ\ ܩܪܫܝܚܐ. ܗܘ la]‏ ܕܡܠܬܬܐܘ [σι‏ ܬܫܩܪܬܬܼ. ]2 
ܐܢܬܘܢ ܬܫܒܚܘܢ ܥܠ ܕܨܒܺܝܢ ολα]‏ ܐ HAs‏ ܠܟܘܢ ܗܕܐ ܚܠܦ ܬܩܠܗ |n»‏ . 20 
yl‏ 14,5 ܩܕܝܫ̈ܬܐ ܗܠܝܢ ܕܫܕܪܝܢ ܐܦܝܦ̈ܩܦܐܼ. ܘܐܚܪܢܝܬܐ ܩܫ̈ܝܫܐܼ ܘܡܫܡܡܫܢܐܼ "s‏ 

5 0 ܡܢ ܐܓܪܬܐ ܕܠܘܬ ܠܕܬ[ Patol‏ 

"ܠܝܬ h4Sea‏ ܒܠܥܕ ܡܢ [ܦܝܣܩܦܐܼ. ܠܐ ܠܠܠܡܕܘ ܐܦܠܐ ܠܡܥܒܕ 
ܢܝܚܬ . pl‏ ܡܕܡ ܕܗܘ 23[ ܗܘ ܗܘ ܫܒܝܪ ܠܐܠܗܐ. ܕ ܢܗܘܐ wa‏ ܘܡܗܝܩܝܢ 
ܟܝܠ ܡܕܡ [LSS ola] paw?‏ ܗܝ μὸζλαρ Sasso‏ ܠܕ ܐܝܬ ܠܢ 121 25 
ܕܢܬܘܒ last Se» μασ]. aS zo‏ ܘܠܐܦܝܣܩܒܐ. i020? [UN‏ 
ܠܐܦܝܣܩܒܐ̈ uso paso‏ ܐܠܗܐ. ca: la]‏ ܕܣܠܕܿ yo,80‏ ܕܡܟܣܐܼ So‏ ܐܦܝܣܩܒܐ 
ܠܣܛܢܐܼ "un‏ 


THE MAGNESIANS, THE TRALLIANS, ST. POLYCARP. 200‏ 
1 ܬܘܒ ܕܝܠܗ ܡܢܗ Zn‏ ܗܝ Zo»‏ ܡܐܓܢܝܦܝܐ ܕܩܕܚܡܐ ܟܬܝܒܐ 
So‏ ܠܥܠ. 
" ]][ ܝܠܩܘ ܠܐܦܝܣܩܒܐ ܘܠܙܝܠܝܢ rey‏ ܒܪܝܫܟܘܢ. iS oso jou‏ ܕܠܐ 
ܡܬܚܒܠܝܢܘܬܐ. ܐ̈ܝܟܢܐ ܕܝܢ ?56« ܒܠܠܕ ܐܒܘܗܝ ܡܕܡ ܠܐ ܠܒܿܕ݂. ܠܐ ܒܩܢܘܡܗ 
jo 5‏ ܒܝܕ ܫܠܝܚܵܘܗܝ. flo} from‏ ܐܢܬܘܢ ܒܠܥܕ ܡܝܢ ܐ[ܒܝܣܩܦܐܼ ܘܩܫ̈ܝܫܐ 
(ο δέ‏ ܡܕܡ [lo]‏ ܡܠܢܣܝܘ quiz.‏ ܕܢܬܚܙܐ ܡܕܡ ܕܘ̇ܠܝܬܐ on‏ ܠܚܕ ܚܕ 
ܡܢܟܘܢ mi‏ ܘܠܗ. ܒܠܥܕ So‏ [ܶܦܝܣܩܦܐ «" 
- ܬܘܒ ܡܢ [ܓܪܬܐ ܗܝ oa dud Lady‏ ܕܩܕܝܡܐ ܣܝܡܐܼ. 
" ܐܢܬܘܢ Vaso‏ ܣܒܘ ܠܠܚܒܘܢ ܢܝܚܘ̈ܬ ܐ| ܘ[ܐܢܝܚܘ 033.223« ܒܗܝܡܢܘܬܐ. ܗܝ 
adi, 10‏ ܒܦܒܪܐ ܘܒܒܘܣܡܐ ܕܕܡܠܗ ܕܝܫܘܥ ܡܠܫܝܚܐ :¬" 
ܘܬܘܒ ya)” : cuo‏ ܚܕ̈ܫܐ ܗܘܘ (o2 S sso, sc]‏ ܐܢܫ ܠܒܕ ܡܢ 
ܝܫܘܥ ܡܫܝܚܐ̄. ܗܘ ܕܗܘܐ ary do‏ ܕܒܝܬ ܕܘܝܕ ܡܢ ܡܪܝܡ. ܗܘ ܕܒܫܕܪܐ 
ܐܬܝܠܝܕ Nolo‏ ܘܐ̈ܫܬܝ. ܘܒܫܕܪܐ ܐܬܕܦ ܒܫ̈ܢܝ magi‏ ܦܘܢܛܛܝܘܣ 
ܘܒܫܕܪܐ [ܕܛܠܒ ܘܡܝܬ ܟܕ ܚܙܝܢ eo cai] does, de]‏ )2119 
alo 15‏ ܕܠܐܐܚܬ݀ ]5;a0 . 135] So‏ ܩܘܪ ce‏ 122 ܡܝܬ( . aao]?‏ ܐܒܘܗܝ. 
eS] his]‏ ܠܢ ςὰααλασιδου du]‏ ܒܗ. ܗܟܥܐܼ ܢܩܝܟܠܢ ܐܒܘܗܝ ܕܝܫܘܥ 
ܡܫܝܚܐܼ. ܗܘ ܕܒܠܥܕܘܗܝ ܚ̈ܝܐ Άμα‏ ܠܝܬ ܠܝܢ. ܐܢܗܘ ܕܝܢ eio]? yale‏ 
aai]‏ ܕܠܐ ܠܠܶܗ: ܗܢܘ ܕܝܢ ܗܢܘܢ flr‏ ܗܝܩܠܢܘܬ܆ ܡܠܦܬܒܪܘ δα]‏ ܕܚܫܝ܆ po}‏ 
ܡܐ ܕܗܢܘܢ cooly]‏ ܒܡܣܒܪܢܘܬܐ. fh]‏ ܗܟܝܠ ܕܝܢ μον‏ ܣܝܪ hil‏ 
20 ܘܠܩܪܐܐ ܠܐ ܢܐ 2l‏ ]5 ܡܥܢ ܚ̈ܝܘܬ(. ego‏ ܩܠܕܝܢ sod . hi] 2ο‏ ܕܓܠܘܬܐ 
ܪ hi]‏ ܥܠ αροι» «νο‏ ܗܟܝܠ ܟ݀ܠܢ ܡܠܘܠ̈ܚܝܬܐ ܒܝܫ̈ܬܐ [SL (ox?‏ 
ܕܩܠܘܬܐܼ. ܗܠܝܢ ܟܝܬ So]? ο‏ ܡܡܢܗܝܢ ܒܠܔܓܠ 1 ܗܠܝܢ ܓܝܪ ܐ ܗܘܘ 
ܢܕܒܬܐ ܕܐܒܐܼ. ܠܘܓܝܪ ܐܝܬܝܗܘܢ ܗܘܘ ܢܕܒܬܐ L2];‏ . ܗܘܝܢ ܡܠܬܚܙܝܢ ܗܘܘ 
bà» qol]‏ ܕܕܠܝܒܐ «ouo‏ ܕܠܐܼ flaw‏ ܡܟ ܘܝܢ ܗܘܘ ܒܚܫܐ 
Ads? 25‏ 42202( . ܗܘ ܕ[ܝܬܝܟܘܢ ܗܕܼܩ̈ܠܘܗܝ ܀" 


ܛ ܬܘܒ ܡܢ ܗܝ ܕܠܘܬ ܦܘܠܘܩܐܪܦܘܣ sca»‏ ܡܢ ܠܥܠ 
ܝܙܐ ܗܘ ܠܟ οἱ Quon‏ ܦܘܠܘܩܐ ܪܦܐ e» [Dad Jos‏ ܐܠܗܐ. ܕܬܟܢܝ 
ܠܟ ܒܢܝ Jado‏ ܠܡܲܠܟܐ [hp‏ ܠܐܠܗܐ. fall Jato‏ ܕܣܓܝ ܚܒܝܒ ܠܟܘܢ 
‘2D‏ 











201 FROM THE EPISTLE TO THE ROMANS. 

Lin ܕܐܠܗܐ.‎ Ie rl 132220 Joos, ܗܘ ܕܡܠܫܒܚ.‎ .|Zoxal-5o fy ܘܐܚܬܘܗܚ‎ 

ܢܬܛܦܝܣ Sy]?‏ ܠܧܦܘܢܳܝܐ. ܘܢܫܒܚܘܢ ܠܚܘܒܟܘܢ ܗܘ ܕܠܐ ܡܠܡܐܢ ܠܫܘܒܚܐ 

μας n Δον ga aduanas Jad;‏ ܥܠ U| rasa‏ ܐܡܝܢܐܝܬ ܐܠܗܐ 

thar addo‏ ܥܒܕܐ ܕܐܠܗܐ ܗܘ. -2]o‏ ܕܝܠܝܟܘܢ [So‏ ܕܫܡܠܝܬܘܢܝܗܝ ܀ 
ܫܠܡ ܗܠܝܢ ܕܩܕܝܫܐܼ ܐܝܓܢܛܝܘܣ Jono Ja eae‏ 5 


——9———— 


e ume) 
ὁ ܐܦܝܣܩܦܐ ܕ[ܢܐܛܝܘܟܝܐܼ‎ ln ܕܩܕܝܫܐܼ ܐܝܓܢܐܛܝܘܣ ܠܒܝܫ‎ Lodo co 
ܚܠܦ‎ p] Io; ܠܟܠܢܫ ܕܟܕ‎ b] ܐܢܐ ܟܬܒ ܐܢܐ ܠܟܠܗܝܢܥܕ̈ܬܐܼ ܘܡܫܘܕܥܼ‎ 
ܒܙܒܢܗ. ܫܘܒܩܘܢܝ‎ fl; ܡܢܟܘܢ ܠܐ ܬܗܘܘܢ ܒܚܘܒܐܿ‎ li] [ܢܐ. ܒܿܥܐ‎ zio In 
hio ܚܛܬܐ ܐܝܬܝ ܕܐܠܗܐ.‎ JSP ܕܚ̈ܝܘܬܐ. ܕܒܐܝܕܝ̈ܗܝܢ ܐܫܬܘܐ‎ Joo 
10 ܕܚ̈ܝܘܬܐ ܡܐܛܚܢ ܐܢܐ ܕܐܫܬܟܚ ܠܚܡܐ ܢܩܕ ܕܐܠܗܐ. ܠܓ ܪܓܘ ܓܪܓܘ [ܢܚܢ‎ 
ܠܐ ܢܫܒܩܢ. ܕܥܘ ܠܝ‎ up ܠܚ̈ܝܘܬܐ ܕܢܗܘܝܢ ܠܝ ܠܩܒܪܐ܇ ܘܡܕܡ ܡܢ‎ 
. ܬܠܡܝܕܐ.‎ ]οσ], bl ܦܩܝܕܠܝ. ܐܢܐ ܝܕܥ ܐܢܐ ܕܗܫܐ ܡܫܪܐ‎ lator ܡܢ ܢܦܫܝ‎ 
ܡܬܚܙܝܢ.‎ D» cada] ܘܡܢ‎ caelis; ܢܛܐܢ ܒܝ ܡܕܡ ܡܢ ܐܝܠܝܢ‎ ᾗ 
ܢܘܪܐ ܘܨܠܝܒܐ݀ ܘܚ̈ܝܘܬܐ ܕܡ̈ܐܛܝܒܢ ܠܝ. ܘܦܘܠܓܐ‎ .]oha] ܕܠܝܫܘܥ ܡܫܝܚܐܼ‎ 
15 ܘܫܘܢܩܐܼ ܕܟܠܗ ܦܓܕܪܐܼ. ܘܫܚܟ̈ܐܼ ܒ̈ܝܫܐܼ‎ . form, ܘܦܘܣܩܐܼ‎ [ery deo 
qsiZaso p ܠܠܚ ܢܐ̈ܬܘܢ܆ ܘܒܠܚܘܕ ܠܝܫܘܥ ܡܫܝܚܐ ܐܫܬܘܐܼ.‎ νο») 
ܒܝܫܘܥ‎ LoS]? ܠܝ‎ οσι ܡ̈ܠܟܘܬܗ. ܛܒ‎ flo] LS, ܠܝ ܒܒܵܪ̈ܘܗܝ‎ 
wed] SS ܕܐܡܠܠܟ ܥܠ ܟܠܗܘܢ ܠܒܕ̈ܝܗ ܕܐܪܥܐܼ. ܠܗܘ ܕܚܫ‎ o] ܡܫܝܚܐ‎ 
ܘܚܒܼܠܐ ܕܠܘܬ[ ܩܝܩܠܝܢ.‎ .]3] Joy ܕܩܡ ܡܢ ܒܝܬ ܡ̈ܠܝܬܐ‎ ὁσι5 .h] ܒܥܐ‎ 
20.420562 ܬܕܒܘܢ‎ Ὦ .L So ܬܥܘܟܘܢܢܝ‎ ff nc} ܕܠܘ ܠܝ ܡܢ ܢܦܫܝ‎ 
ܘܠܐ ܬܐܶܢܘܢܢܝ‎ .];m» ܬܝܩܪܘܢܢܝ‎ D ܒܥܠܡܐܼ.‎ lon» ܕܠܐ ܪܒܐ‎ oad 
Mul Ls ܠܗܠ‎ ea Dow: Go}, ܒܗܠܝܢ ܕܡ̈ܬܚܙܚܢ. ܫܘܒܩܘܢ‎ 
das «οἱ ܠܡܪܢ. ܐܠܶܐ‎ dedo ܡܫܟܠܠܚܐ. ܠܝܬ ܡܕܡ‎ hl doa poo 
e OS ܕܗܼܘ‎ γα] ܢܗܘܐ ܣܠܕܝܢܢ.‎ heo ܗܟܝܠ‎ όρμος ܠܗ.‎ cma 
25 ܗܝ̈ܟܢܐ ܕܐܠܗܐ. ܘܗܼܘ ܢܗܘܐ ܒܢ ܐܠܗܐ .80 ܐܺܝܠܝܢ ܕܟܐܢ̈ܐܝܬܐ ܡܠܚܒܝܢܝܢ‎ Josue 
I» So ju ܒܗܘ ܕܗܘܐ‎ . brads Saad ܠܒܗ. ܒܚܕܐ ܗܝܩܠܢܘܬܐ‎ 


EUSEBIUS. 202‏ 
oa : sac] lal»‏ ܕܐܝܬܘܗܝ σιη-Ώ‏ ܕܐܢܫܐ ܘܒܪܕܗ ܕܠܠܗܐ. ܠܐ [lo‏ ܕܟܕ Same‏ 
ܡܫܝܚܐ ܡܬܡܠܠ. ܚܢܢ ܝܗܘܕܐܝܬ ܢܗܘܐ ܡܠܬ ܕܒܕܝܢܢ. ܟܪܝܣܐܛܝܢܘܬܐ ܓܝܪ 
oS‏ ܒܝܗܘܢܼܝܘܬܐ fi} Mo‏ ܝܗܘܕܝܘܬ[ ܒܟܪܝܘܐܛܝܢܘܬܐ 2o‏ ܕܟܠ ܡܢ 
ܕܒܗܿ San‏ . ܠܘܬ ܐܠܗܐ ܐܬܟܢܫܝ ܀ ܢ ܕܝܢ ܒܡܠܣܒܪܢܘܬܐ ܐܶܦܬܠܕܬ ܗܕܐ ܡܢ 
«ο 5‏ ]9« ܢܐ 1203522522 ܗܘ Mosa] Jadoo . 1] μ.ο]‏ ܢܦܫܝ 120805 
ܘܠܒܙܚܐܼ ܘܠܩܝܒܐ ܘܠܚܝ̈ܘܬܐ. ܐܠܐ Lacan S ona) jid‏ ܩܪܝܒ ܠܐܠܗܐ. 
do‏ ܒܝܢܬ ܚܝ̈ܘܬܐ ܢܗܘܐ ܥܡ ܐܠܗܐ σον .0σ‏ ܒܫܩܠܗ )50( ܝܫܘܥ 
oo . asa so‏ ܕܝ̈ܠܝܬ ܥܠ ܐܲܒ̈ܚܢ. Seo‏ ܕܐܚܫܝ MSAS‏ ܟܠܡܕܡ ܡܣܝܒܪ 
asco . 11]‏ ܠܝ Same‏ ܟܠܫܝܚܐܼ ܐܠܗܐܼ. οὐ‏ ܕܐܢܫܐ ܕܠܐ ܝܕܠܝܚܢ ܠܗ cm»‏ 
,σιΞ 10‏ ܗܢܘ ܕܝܢ ܗܼܘ ܒܦܪ ܒܗܘܢ܀ ܩܠܦܝܣ ܐܢܐ camesa‏ ܒܪܗܛܟ ܐܬ[ ܚܢ 
ܒܕܘ̈ܡܐ ܘܒܬܟܫ̈ܦܬܐ ܕܠܘܬ Ja‏ ܐܠܐ ܐ ܕܠܐ ܡܫܘܚܬܐ. lal‏ ܕܠܐ ܐܢܬ ܒܟ 
1032 | 





450420]; 12:3: s 12; lam ܡܢ‎ 
ܐܝܓܢܬܛܝܘܣ ܗܼܘܐܼ.‎ c2; Ioana] ܕܒܐܢܛܝܟܝܐ‎ . 20 «μι» ܫܪܒܐ‎ 

Ub 5‏ ܐܵܦ ܒܐܢܙܛܝܘܟܝܐܼ܆ So‏ ܒܬ ܪ [ܘܗܘܢܼܝܘܣ oo‏ ܕܗܼܘܐ ܬܚ̈ܠܢ ܐܦܣܩܘܦܐ 

ܩܕܡ̈ܠܝܐܼ. ܒܗܠܝܢ ;125 |2ams]‏ ܕܬܪܝܢܝܕܝܥ ܗܘܐ [ܝܓܢܐܛܝܘܣ. ܘܗܟܘܬ ܐܒ 

«ioa‏ [ܦܣܩܦܐ̈ ܕܬܪܝ̣ܢ ܒܠܕܬܐ ܕܐܘܪܫܠܡ So‏ ܒܬܪ ܝܥܩܘܒ ܐܚܘܗܝ 
ܕܸܦܪܘܩܸܢ. ܒܗܠܝܢ ܙܒ̈ܢܐܼ ܚܝܕ ܗܘܐ ܬܫܡ̈ܫܬܐ. 

Z| ܕܬܠܬܚܢ ܘܫܬܐܼ ܥܠ [ܝܓܢܬܛܝܘܣܩܣ ܘܥܠ‎ [Dye 

20 ܘܐܝܓܢܐܛܝܘܣܩ on‏ ܕܥܕܡܐ ܠܝܘܡܢܐ ܡܫ ܬܡܗ ܠܘܬ μα. ‘Le‏ 

e ܗܼܘ ܗܼܘܐ. ܡܠܬ[ܡܕܿܐ‎ a2» L2oan2] ܦܐܛܪܘܣܼ.‎ 5M ܡܢ‎ Loong}; 

ܠܠܘܗܝ ܡܠܠܬܐܼ. ha] fiom doy‏ ܗܘܐ [scones‏ ܡܕܝܢܬܐ ܘܐܬܐܟܦܠ 

«5ο‏ ܚܝ̈ܘܬܐ܇ 456 Gay Ίζο)σιω V‏ ]3 ܡܿܫܝܚܐܼ. ܟܕ ܠܿܒܝܪ ܗܘܐ e‏ ܥܠ 

[ܣܝܐܼ: dixo‏ ܗܘܐ ܒܙܗܝܪܘܬܐ ܤܓܝܐܬܐ ܕܢܛܘܪ̈ܐ ܕܐܚܝܕܝܢ ܗܘܘ ܠܚܗܼ. 

jon 21450 ασ Joo Sls ESAS“ 25‏ ܠܗܘܢ. ܒܡ̈ܠܐ ܕܒܘܝܐܼܐ ܘܕܠܘܒܒܐܼ. 

. ܠܗܘܢ‎ loc «..- ο ܕܢܗܘܘܢ ܨܗܝܪܚܢ ܩܕܡܐܝܐ ܡܢ ܗ:ܐܣܝܣܤ‎ LA 

ܡܛܠ ܕܗܝܕܝܢ ܗܘ wag Quad ps‏ ܗܘܝ. ܘܒܥ̈ܐܼ ܗܘܐ ܡܢܗܘܢ fly‏ ܢܬܪܚܩܘܢ 


203 EUSEBIUS. 
ܒܝܕ‎ 2}? Jom 5352] ܡܢ ܡܫܠܡܢܘܬܐ ܕܫ̈ܠܝܚܐܼ. ܘܠܙܘܗܪܐ ܣܓܝܐܐ‎ 
lon ܕܐ̈ܝܬܘܗܝ‎ Jou} ܠܗܘܢ܀ ܘܟܕ ܥܠ ܠܝܙܟܒܘܪܢܐ‎ mi ܒܬܚܒ̈ܝܬܐ‎ 
lon ܕܐܝܬ‎ 32,800 «θα [ps nl ܦܘܠܝܩܕܪܦܘܣܼ. ܟܬܒ ܚܕܐ‎ 
ܥܠܓܢܒ‎ lul um ܡܕܝܢܬܐ‎ E ERES [ܢܦܝܩܠܘܣ. ܘܐܚܪܬܐ‎ Liss ܠܗܘܢ‎ 
[ܦܣܩܘܦܐ ܕܫܚܠܗܼ ܕܡܐܼ. ܪ‎ σι” ܗܘܐ‎ Duly 12,50 ܒܗ̇‎ «9l» ܡܢܥܕ ܘܣ ܢܗܪܐܼ.‎ 
ܬܢ̈ܠܢ ܪܫܐ ܕܫܡܗ‎ fom ܠܐܛܪܕܐܠܝܘܣ ܡܕܝܢܬܐ. ܘܟܬܒ ܕܐܲܝܬ‎ «ού ܘܐܶܚܪܬܐ‎ 
AD ܘܩ̇ܪܒ ܠܗܘܢ‎ wis Ἰλοοσι» ܦܘܠܝܒܝܘܣ. ܘܠܥܡ ܗܠܝܢ ܐܵܦ ܠܠܕܬܐ‎ 
ܘܢܓܠܙܘܢܝܗܝ ܡܢ ܤܒܝܪܐ ܕܠܚܒ܇‎ σιζο2σιῶ ܡܢ‎ amides ܦܝܣܐ܇ ܕܠܐ‎ 
e ܕܐܬܐܥܪܿ. ܟܬܒ‎ al ܗܝ ܕܢܣܹܝܡ ܘܠܝܠ ܠܬܚܘܝܬܐ‎ Ao ܕܡ̈ܠܢܗܝܢ‎ 
10 ca 330 ܚ̈ܝ ܘܬܐ‎ yos [coo ܠܡܥܕܡܐ‎ Lom So,” i20 ܒܡ̈ܠܘܗܝ‎ 
ܢܡܪ̈ܝܢܿ.‎ das ܐܢܐ ܥܡ‎ μα] ܒܠܠܝܐ ܘܒܐܝܡܡܐ܇ ܟܕ‎ Janice ܐܢܐ ܒܝܡܐ‎ 
ܕܟܕ ܡ ܐܒܘ ܡܐܛܐܒܝܢ [ܢܚܢܢ ܠܗܘܢ ܆ ܗܼܢܘܢ‎ « aadedianl? ܕܐܝܐܝܗܘܢܙܓܘܕܼ|‎ 
c» ܡܰܒܙܶܫܘ 21255 . ܘܒܡܒܐܫܢܘܬܗܘܢ ]11 ܝܬܝܪܐܝܬ ܡܬܬܠܡܕ ]| . ܠܘ‎ 
ܐܢܐ ܫܠܡܗܝܢ ܕܚ̈ܝܘܬܐ ܕܡܠܐܛܝܒܢ ܠܝ.‎ She ܡܛܠ ܗܕܐ [ܙܕܕܩܶܬ ܠܝ܀‎ 
15 ܢܒܠ ܢܢܝ , ܠܝܘ‎ Nee? ܐܢܝܢ‎ ae ܢܫܬܟܚܝܢ ܠܝ܇‎ Sor: μ] Byseo 
ܗܼܢܝܢ ܢܬܟܠܝܢ ܘܠܐ ܢܨܒܝܢ‎ cob on oni Ho Lapel ܡܢ‎ Qua ܐܝܟ‎ 
ܕܥܘ ܠܝ ܡܢ ܢܦܫܝ. ܡܢܐ‎ ous Wy] feda Ἠ] ܠܝܼ.‎ pots 
ܒܝ‎ da ܕ[ܗܘܐܼ ܬܠܡܝܕܐܼ. ܠܐ‎ bl ܗܘ ܡܫ̇ܪܐ‎ Jan ܝܿܕܥܢܐܼ.‎ bl GS ܦܩܚ‎ 
ܕܠܐܼ ܡܵܠܬܚܙܹܝܲܢ. ܕܠܝܫܘܥ ܡܫܝܚܐܼ‎ eda} oo ܕܟ̈ܠܬܚܙܝܢ‎ came] o ܟܠܕܡ‎ 
20 |-02612 ܘܦܘܣܩܐ‎ brn ܢܘ :ܐ ܘܕܠܝܒܐ ܘܟܢܫܐܼ ܕܚܝ̈ܘܬܐ ܘܒܘܕܪܐܼ‎ . Jods] 
ܠܠܝ ܢܐܬܝܼܢ.̣ ܘܒܠܚܘܕ‎ EC RS ܘܬܫܢܝܩܐ ܕܣܐܛܢܐܼ.‎ lee ܘܐܒܕܢܐ ܕܟܠܗ‎ 
ܟܠܕܝܢܬܐ ܕܐܡܨܿܢܢ ܥܠܝܗܿ‎ «ὡσι ܡܢ‎ nd ܠܝܫܘܠ ܡܫܝܚܐܼ ܐܫܬܘܐܼ." ܘܗܠܝܢ‎ 
ܡܢ ܛܪܘܐܕܐܼ. ܟܬܼܒ‎ μον» ܟܕ ܕܝܢ ܠܒܪܘ‎ uiam ܠܕܬܐ‎ dS s 
ܬܘܒ ܠ ܗܢܘܢ )22 5,5 14330 ?1150303 . ܝܙܝܠܐܝܐ ܕܝܢ ܠܐܦܣܩܘܦܐ ܕܬܡܢ‎ 
25 L4 35 ܗܘܐ ܠܗ ܕܡܝܠܪܝܢܐ ܗܘ ܕܫ̈ܠܝܚܐܼ. ܘܐܲܝܟ‎ EM ܦܘܠܚܩܪܦܘܣ.‎ 
ܕܒܚܦܝܛܘܬܐ ܢܐܨܦ‎ amaslo ܠܗ ܡܠܕܠܝܬܗ ܕܒܐܢܬܛܝܘܟܝܐܼ.‎ s ܘܫܪܝܕܐܼ‎ 
151] ܡܢ‎ bsp D. ܘܗܼܘ ܟܕ ܗܼܘ ܟܕ ܟܬܒ ܠܗܿܢܘܢ‎ Tw 
ܠܡ ܐܦ ܡܢ‎ bil" ܗܟܢܐܼ ܥܠ ܡܫܝܚܐ.‎ solo ILS ܐܬܚܫܚ ܒܗܠܝܢ‎ 
, ܕ ܐܝܬܘܗܝ‎ l1] ܢܐ ܘܡܗܝܿ݀ܡܠܢ‎ »umdoo ܐܢܐ ܠܝܗ.‎ Spe ܒܬ ܪ 02.0 ܒܦܓܪ‎ 





EUSEBIUS. 204‏ 
ܘܟܕ ܐܬܐ ܠܘܬ ܗܢܘܢ ܕܒܝܬ ܦܐܛܪܘܣܼ go]‏ ܠܗܘܢ. A=‏ ܓܘܫܘܢܢܝ ܘܚܙܘܼ 
ܕܼܠܘ Laos‏ ܐܢܐ ܕܠܐ ܟܠܓܫܡ. ܘܒܚܕܐ 0540 σι‏ ܘܗܝܡܢܘ." CLD Spe‏ ܕܝܢ 
ܠܣܗܕܼܘܬܗܼ ܐܒ ܐܝܪܢܐܵܘܣ. ܘܠܐܓܕ̈ܬܗ ܡܕܟܪ ilo‏ ܗܟܝܢܝܐܼ. pel?‏ ܕܐܡܲܪ ܠܡ 
ܐܢܫ ܡܢ «λα‏ ܕܡܲܛܠ ܣܗܕܘܬܐ Wes,‏ ]25 ܐܠܗܐ ܐܬܚܝܒ ܕܢܫܬܕܐܼ 
5 ܠܚ̈ܝܘܬܐ. Ls”‏ ܠܡ ܐܝܬܚ ܕܐܠܗܐ . ܘܒܫ̈ܢܐ ܕܚܝ̈ܘܬܐ ܡܠܬܛܚܢ ܐܢܐ ܕܐܫܬܟܚ 
a2» oud‏ ." ܐܦ ܦܘܠܝܩܕܪܦܘܣ ܠܗܝܢ who; dap pogo ees‏ 
h| E32" sof wins μαμα‏ ܡܢ ܟܠܟܘܢ. ܕܬܬܛܦܝܣܘܢ 
ܘܬܩܘܘܢ ܒܟܠܗܿ lupe cm |Zo3;2am5o‏ ܒܥܝ̈ܢܝܟܘ̇ ܠܘ ܒܠܚܘܕ 
10( ܛܘܒ̈ܢܐܼ worn}‏ ܘܪܰܘܦܘܦܣ ܘܙܘܣܝܩܠܘܣܼ. J|‏ ܐܦ ܒܐܚܪ̈ܢܐ con,‏ 
10 ܡܠܢܟܒܘܢ. ܐܐܦ ܒܗ ܒܦܘܠܘܣܼ ܘܒܫܪܟܐ ܕܫ̈ܠܝܚܐܼ. ܟܕ m2 So‏ [ܢܬܘܢ 
ܕܟܠܗܘܢ Un‏ ܠܘ ܦܪܝܩܐܝܬ ܪܗܛܝܢ ܗܘܘ . ܐܠܶܐ ܒܗܝܩܠܢܘܬܐ ܘܒܙܕܝܩܘܬܐܼ. 
Jaco‏ ܒܐܬܪܐ ܕܡܠܬܬܚܝܒ ܗܘܐ ܠܗܘܢ ܐ̈ܝܬܝܗܘܢ܇ ܠܘܬ «ο‏ ܗ̇ܘ MSGS,‏ 
ܚܫܘ., ܠܘ Lod ty‏ ܐܚܒܘ. ܐܐ ܠܝܫܘܥ ad] ‘SS Dado? oa‏ : ܘܡܛܠܬܢ 
ܩܡ ܡܢ .]hL3o Lin‏ ܘܒܬܪܿܟܢ ܐܵܡܲܪ. Corks)‏ ܠܝ ܠܡ coda]‏ 
15 ܘܐܶܝܓܢܐܛܝܘܣܼ. Iz ol Pesos caa] Na] «d‏ ܕܝܠܝܟܘܢ ܢܘܒܠ܇ ܕܗ 
ܗܕܐ ܐܠܒܕ ܐܢ ܢܗܘܐ ܠܝ οἱ Ll of (93; Li‏ ܗܿܘ ?$4432 ܐܢܐ locu?‏ 
ܐܝܨܓܕܐ ܐܦ ܚܠܦܝܟܘܢ. ܐܓܖ̈ܬܐ ܕܐܫܬܕܪ ܠܢ ܡܢ ܐܝܓܢܐܛܝܘܣ ܘܐ̄ܚܪ̈ܢܝܬܐ̈ ܗܠܝܢ 
Ml‏ ܗܘܐ ܠܘܬܢ܆ OS cal] d)‏ ܐܝܟ ܕܦܩܼܕܬܘܢ. ܕܗܼܢܝܢ ܒܗܕ( ܢܪܬܐ 
ܪܫܝܟܠܢ ܠܢ ܠܬܚܝܬܐ܇ ܕܟܠܢܗܝܢ ܡܠܫܟܚܝܢ ܐܢܬܘܢ cede‏ ܣܿܓܝ. ܐܝܬ ܒܗܝܢ 
ie ?‏ ܗܝܩܠܢܘܬܐ ܘܡܠܣܝܒܪܢܘܬܐ ܘܟܠܗ 11212 ܕܡܠܬܒܥܐܼ ܠܕܚܠܬ «νο‏ ܥܠ 
ܐܶܝܓܢܐܛܝܘܣ cn Jal? c‏ ܗܼܘ̈ܝ. So oy Sad‏ ܒܬ :ܗ ܐܦܣܩܦܘܬܐܼ 

ܕܐܢܐܛܝܘܟܝܐܼ ܗܐ ܐ ܘܣ ܀ 


ܡܢ ܫܪܒܐ ܕܬܠܬܝܢ ܘܫܒܥܐܼܿ ܥܠ fagamio‏ ܕܢܕܚܝܢ ܗܘܘ Iso,»‏ ܠܗܘ ܙܒܢܐܼ. 
ܡܛܠ c «45 B» ear»‏ ܕܢܚܫܘܒ ܐܢܘܢ ܒܫܝܡܐܼ ܠܟܠܗܘܢ cal‏ 

25 ܕܩܰܶܒܠܝܘ ܟܠܝܒܠܝܢܘܬܐ ܩܕܡܠܝܬܐ ܕܫ̈ܠܝܚܐ + ܕܗܼܘܘ |zo»5‏ ܘܡܣܿܒܪ̈ܢܐ ܒܟܠܗܝܢ 
M] las‏ ܒܟܠܗ ܥܠܡܐܼ. eins‏ ܒܠܚܘܕ ܒܫܐ ܥܒܨܢܢ ܠܗܘܢ 
?150 ܒܟܬܒܐ܇ [T c4]‏ ܠܗܫܐ ܐܝܬ ܠܘܬܢ ܒܝܕ ܟܬܝܒ̈ܬܗܘܢ 
1201323456 ;11222 ܕܫ̈ܠܝܚܐ܇ ]132 ases du sl?‏ ܒܗܠܚ. ZR d‏ )242 





205 EPISTLE OF JOHN THE MONK 
naso, ܕܬܠܬܚܢ ܘܬܡܢܝܐܼ. ܥܠ ܐܓܕ̈ܬܗ‎ i» 
ْ ܕܡܠܬ[ܡܡܪܚܢ ܒܕܓܠܘܬܐ ܕܕܝܠܗ ܐܢܘܢ‎ ς« να] ܘܥܠ ܟ̈ܬܒܐܼ‎ ` 

` ܘܕܩܠܟܪܠܝܣ Odo? oo n>‏ ܕܟܠ waa]‏ ܩܠܘܕܐ ܒܗܿ܇ ܕܒܬܒܗܿ φα]‏ 
ܕܩ̈ܠܢ ܠܕܬ ܕܪܗܘܡܡܐ ܠܠܕܬܐ ܕܩܘܪܢܬܘܣܼ. ܣܝܟܠܝܢ A> c‏ ܙ̈ܠܝܢܐܼ Tang‏ 
foam;‏ ܡܢ 0 ܐܓܪܬܐ ܕܠܒܕ̈ܝܐ . ܬܘܒ ܕܝܢ ܐܒ l2‏ ,250 ܟܬܒ paso]? ye]‏ 5 
a>‏ ܐܟܬܒܼ. ܘܦܫܝܩܐܝܬ ܚܘܝ Hy‏ ܗܘܐ IXY‏ ܟܬܒܗ̇ ܕܗܕܐ ܐܓܪܬܐ anta‏ 
far Sco‏ ܒܙܕܩܐܼ 2oie2]‏ ܥܡ Lope‏ ܕܐܓܕ̈ܬܗ ܕܫܠܝܚܐ. ܠܥܒܕ̈ܝܐܓܝܪ 
ܒܠܫܢܐ ܕܐܒܗ̈ܬܐ wis‏ ܘܡܠܠ ܥܡܥܗܘܢ ܫܠܝܚܐ. ܐܝܬ ܕܐܵܡܕܝ̣ܢ ܕܠܘܩܐ 
σι om ax lo 6x2 Himmel‏ ܩܠܝ̈ܠܝܣ. hes Lujo‏ 
ܫܪܝܪܐ. We‏ ܕܚܕ food‏ ܕܡ̈ܠܬܐ ܐܝܬ hans? MA] ba‏ ܘܠܰܐܶܓ݁ܪܬܶܗ 10 
ma‏ ܘܕܠܐܼ ܪܚܝܩܚܢ ܙ̈ܠܝܢܐ foam,‏ ܕܐܝܬ ܒܬܪܬܝܗܝܢ ܡܢ ܚ̈ܕܕܐ. Lo‏ ܗܚ 
c‏ ܠܡܕܥܼ ܕܐܒ So] do «22325 nd‏ | ܕ ܐܝܬ ܠܗ ܠܩܠܧܠܝܣ. ܠܘ c»‏ 
ܦܫܝܩܐܝܬ ܡܦܣܝܢܢ ܕܕܝܠܝܗ ܗܚ ܐܝܟ .]haso,0 có‏ ܡܛܠ [le]?‏ ܩܕܡܝܐ 
ܝܕܠܢܢ ܕܐܬܚܫܚܘ «οιΞ‏ ܬܘܒ ܐܒ hie]‏ ܟܬܒܐ La] aco] fs tang‏ ܡܢ 
ܩܕܡ Sado‏ ܐܝܟ aa?‏ ܗܘܼ. ܘܝܬ ܒܝܗ emozglay Lai»‏ ܘܕܐܦܫܘܢ. waa}‏ 15 
Lo co c‏ ܠܓܪ D‏ ܡܕܟܪ ܠܗ. gay flo]‏ ?12030 ܕܝܘܠܦܢܐ ܕܟܝܐ 
ܘܫܪܝܕܪܐ l2»‏ ܐܝܬ ܒܗ. ܟܬܒܐ of ansa, màu» wy‏ ܕܟܠܢܝ 
ܡܘܕܐ ܒܗܼ ܝܕܝܥ ܗܘ. qiie]‏ ܕܝܢ ܐܦ ܕܐܝܓܢܛܝܘܣܼ ܘܕܦܘܠܝܩܪܒܘܣ. 


ܡܢ .12:5 ?121302 [ado Ίος‏ ܕܬܫ̈ܠܝܬܐ ܕܠܕܬܐ ܇ 
ܘܥܕܡ sd»‏ ܗܘܐܼ ܩܫܝܫܐܼ - loo S32»‏ ܡܢ lee‏ 12,50 ܬܘܒ 2000 
ܕܫܟܠܗ ܠܐ ܐܫܠܝܡ ><« yelzo‏ ܬܘܒ ܡܢ ܕܝܠܗ ܦܘܫ̈ܩܐ ܕܒ̈ܬܒܐ Jo‏ 
ܬܘܒ ܕܝܢ ܐܕܟܪ «Θ]‏ ܠܝܘܣܛܝܢܘܣ ܣܗܕܐ ܘܠܐܝܓܢܛܝܘܚܼ. ܘܠܬܚܫܚ 
ܠܤܣܗܕܘܬܐ ܡܢ ܒܟܬܒ̈ܝܗܘܢ ܀ ܀ 





? ”° 
capo)‏ ܝܘܚܢܢ ܝܚܝܕܝܐܼ. dO‏ [ܓܪܬܐ »,3 ܠܐܘܛܪܦܝܘܣ ܘܐ[ܘܣܒܚܘܣܿ. 
lil‏ ܝܚܐ ܇ 9322 ܡܢܗ ܕܢܒܼܝܬܘܒ ܠܝܗܘܢ. ܠܠ hl5‏ ܕܬܘܬܒܦܘܬܐ Άγ‏ 25 
ܕܒܚ̈ܝܐ 12,2 iso Ses‏ ܒܒ̈ܠܐܬܐ V o2]‏ ܫܕܪܐ ܕܥܬܝܕ: ܘܥܠ Jsanid]‏ 


TO EUTROPIUS AND EUSEBIUS. 206 
wali ܘܠܐ ܠܶܗ‎ «λαο ܢܦܫܐܼ.‎ Ss» ܘܬܚܘܝܬܐܼ‎ Jo ܕܐܬܡܠܠ ܒܗܘܢ‎ 
μ.ο ܘܕܐܢܫܘܬܐ. ܠܥܡ‎ o0, 202) ܚ̈ܝܐ ܇ ܠܠ‎ ce δα» 

.ο. «ο. Pago] 
ܡܡܥܬܘܡ. ܘܗܕܐ ܡܢ‎ D ܕܝܢ‎ SOSA ܕܢܚܘܒ ܝܕܥ ܇‎ «993 [Dom 
܀ ܀ ܀ ܀ ܀ ܀ ܀ ܀ ܀‎ t t ܟܠ ܡܕܨܝܢܢ ܠܡܶܠܣܬܟܠܘ ܀ ܀‎ fie, ܬܚܘܝܬܐ‎ 5 


ܐܟܠܐ ca»‏ ܕܐܶܡܶܕ̇ܬ cess}‏ ܗܢܐ Loam‏ ]052 ܠܢ ܕܢܚܘܐ Zod‏ ܚܿܕܕܐ: ܝܬܝܪܐܝܬ 
ܠܘܬ ܡܠܝܕܐ ܟܠ. ܟܠܝܗܘܢܓܝܪ ܩ̈ܕܝܫܐܼ ܕܝܚܡ ܘܗܝ Jor ll‏ ܟܕ (9σι Ge‏ 
ܕܠܘܬܗ ܒܚܝܠܐ ܕܢܝܦܫܝܗܘܢ 125 ܗܘܐܼ. ܒܩܝܠܐ ο]1θ]‏ .005245 . ܗܢܘ e»‏ 
12e322‏ ܕܒܓܪܐ ܕܐܝܬܘܗܝ flo‏ . ܡܬܛܝܠ fla},‏ ܡܨܝܢ ܗܘܘ ܕܒܚ̈ܠܕܡ ܐܚܪܚܢ 
10 ܢܚܘܘܢ ܗܘܘ ܪܚܡܠܬܗܘܢܿ. Ὦ]‏ ܟܕ flo 0 «Θἱ‏ ܢܦܩܘܢ. ܒܕ[ܫܝܬܐܠܚܘ ܡܝܢ 
le‏ ܕܢܗܘܘܢ ܡܠܬܐ llo Bo‏ . ܒܕܓܝܪ ܒܥܠܡܡܐ αι” .οοσι (οσιοδ..] flo»‏ 
corral} flo»‏ ܗܘܘ. 0 00-297 cO c‏ ܠܠܝܡܐ «Ώου‏ ܠܐܚܕܚܢ ܕܢܗܘܘܢ 
ܒܪܢܫܐܼ ܕܡܠܬ ܘܠܐ ܒܪܐܢܫܐ ομ»] silo)‏ ܢܦܫܟܘܢ ܒܡܕܡ ܕܡܡܠܠܐܢܐ. 
ܘܝܬܝܪ̄ ܡܢ ܕܒܟܠܝܙܒ̣ܢ. laa‏ ܗܘܘ ܠܝ ܫܟ̈ܠܘܥܐܼ ܕܐܘܚܝ. lexatso do‏ 
lange 15‏ ;1203 : ܗܘܘ ܡ̈ܠܬܬܙܝܠܢܐ Ho‏ ܕܐܝܟ ean‏ ܐܐ ܗܘܐ deo‏ ܝܕܠܬܟܘܢ 
ܠܸܠܚܢܼܢ. p|‏ ܕܬܘܒ ܝܬܝܪܐܝܬ ܬܫܬܪܪܘܢ ܒܝܕܠܬܐ ܕܣܒܪܐ ܕܩܪܝܢܒܘܢ. ado‏ 
ܓܝܪ oan‏ ܢܐܡܪ܇ ܐܠܐ ܐܢ on ad; QS‏ ܦܡ ܒܚܟܩܠܬܐ܀ ܕܠܐ ܕܝܢ 
pido op τσι pond‏ 202 ܡܡܠܠ flo fa]‏ ܡܢ ܛܝܒܘܬܐ܇ ܥܠ ܒܪܢܫܐ 
llo;‏ ܘܡܠܬܐܼ. lol gana‏ ܠܟܘܢ ܡܬܿܟܠܚܢܝܢ. ܒܕ ܡܝܬܝܢܝܢ ܠܝܣܗܙܘܬܐ 
20 ܕܡܠܠܝܬܢ܆ ܬܚܘܝܬܐ ܕܐܢܫܐ ܡܢ ܩ̈ܝܕܝܫܐܼ. «do‏ ܡܢ ܬܫ̈ܠܝܬܐ ܕܡܟ̈ܬܒܢܘܬܐܼ 
ܕܝܘܣܝܦܘܣ :|5nazas‏ ܫܟܠܘ 2585 Il‏ ܬܚܘܝܬܐ ܠܫܪ̈ܒܝܗܘܢ. ܟܡܐ 
hd» δ.]δ.‏ ܕܬܬܩܰܒܠ [Lorna‏ ܕܐܢܫܐ ܩ̈ܕܝܫܐܼ. .c bb dd]‏ ܕܛܘܒܢܐ 
lon, od Den d aul‏ ܐܦܝܣܩܘܦܐܼ ;2532 lez o3»‏ 
ܒܐܢܐܛܝܟܝܐ [Zosnm> [scons VN >? Lor»‏ ܕܒܥܠ wed]‏ ܡܫܝܚܐܼ. 
wis 25‏ ܐܓܖ̈ܬܐ ܠܩ̈ܪܕܝܢܬܐ ܝܕܝ̈ܠܬܐ. ܘܒܗܝ ܕܐܗܘܡܐ ܟܕ ܩܠܒܼܝܣ܆ p‏ ܢܗܘܘܢ 
ܠܗ 11207352 ܡܢ ܣܗܕܘܬܗ ܕܡܠܫܝܚܨ ise]‏ " ܶܢ cooled yoS‏ ܩܐܢܝܼ. ܢܐ 
ܡܠܬܐ ܕܐܠܗܐ P enl doo‏ ܬܚܒܘܢ܆ ܬܘܒ fa} Jor‏ ܠܚ flo‏ 





207 EPISTLE OF JOHN THE MONK 
ܢܚܒܘܢ‎ [ho .Jom ܡܠܬܟܫܦ‎ «ασια ܘܕܢܫܼܠܘܢ ܠܗܘܢ ܡܢ ܕܢܒܝܣܘܢ‎ 
9ο] 2] ܚܝ̈ܘܗܝ ܕܒܕܘܚܐܼ ܒܥܐ ܗܘܐ. ܠܡܐ ܫܚܝܡܐܝܬ‎ «ο linge? ܚܝ̈ܘܗܚ‎ 
c» σι... ο ܒܐ ܝ‎ c ܗܝܐ:‎ cul ce ܡܢܐ‎ m ܩܕܝܫܐܼ‎ bo c 
ܐܢܬܘܢ ܕ݁ܒ݁ܐܶܡܺܝܪ‎ es, .llo ܠܗ‎ fort ade ܠܗ ܡܠܬܐ܇ [ܢܕܝܢ‎ loa ܥܠܡܐܼ‎ 
ܕܠܡܐ ܪ‎ οἱ ܗܢܐ ܡܬܝܕܥ ܠܼܢ.‎ hb ܛܝܒܘܬܐ‎ d» ܕܢܫܬܘܩ. ܠܡܐ ܟܝ‎ o] 
ܗܘܓܝܪ‎ Joe ܕܚܣ.‎ «aci 6 ܥܠ ܡܠܬܗ ܘܢܠܒܛܝܗܿ ܫܚܝܡܐܐܝܬ‎ Ima, 
geb bl emer o0 ܕܥܡ ܬܓܡܐ ܕܫ̈ܠܝܚܐ ܢܬܡܢܐܼ.‎ clo ܗܢܐܓܒܪܐ‎ 
ܠܘܬ ܡܪܗ. ܐ̈ܟܡܐܼ‎ [Sods ܠܗ ܡܢ‎ Jom gras ܕܟܕ ܒܦܓܪܐ ܒܥܠܡܐ ܗܘܐܼ.‎ 
. ܡܗܝܡܢܐܼ. ܡܐ ܕܒܥܠܡܐܼ ܠܐ ܡܬܚܙܢܐ‎ fa] ܕܗܿܚܕܚܢ ܗܿܘܐ‎ " . p80] οσι ܕܐܦ‎ 
10". 1422 27] ܠܝ ܠܡܡ ܕܐܥ̇ܪܒ ܡܢ ܥܠܡܐ ܒܐܠܝܗܐܼ. ܕܒܗ‎ on ܘܕܫܒܦܝܪ‎ 
B» ˆ. capa ܕܩܠ ܐܐܚܐܝܢ ܘܕܐ ܩܪ‎ carnal ܒܝ ܩܪܕܡ ܡܢ‎ eda fy” . 750] ܘܬܘܒ‎ 
hi] ܠܝܕܒܘܬܗ ܕܗܢܐܓܒܪܐ ܕܐܠܗܐ ܒܡܠܬܝ܇ ܒܫܼܬܩܐܼ ܡܝܩܕ‎ fi, ܢܼܝܢ ܢܗܘܐ‎ 
ܩܠܝܢܚ:‎ cooled: ܠܚܡ‎ onl? ܡܬܩܪܒ ܐܢܐ̈.‎ Poly [DAL ܠܗ. ܘܨܝܕ‎ 
loo .B maps] . ܐ̈ܢܐ ܠܝ ܡܠܬܐ ܕܐܠܗܐ‎ loo ܘܬܪܦܘܢܢܝ ܕ ܐܡܘܬ ܒܕܒܚܬܐܼ.‎ 
ܡܠܝܬܐܼ. ܗܕܐ ,3] ܕܢܘܝܼܥܢ. ܪܐ‎ a hl loo prc}? ܀܀ ܒܝܗܝ‎ flo ܢܐ ܠܝ‎ 
ܕܦܓܪܐ‎ b e ܗܘܐ‎ flo ܒܪ [ܢܫܐ.‎ loo ܕܒܥܠܚܠܝܐܼ ܕܠܝܬܝܕ ܕܪܘܚ‎ 
ܒܚ̈ܝܐ ܚ̈ܕܬܐ‎ bia? [Same ܚܟܩܪܬܗ ܕܸܫܕܪܐ ܡܬܝܕܥܐ. ܡܠܬܛܝܠ ܕܠܝܘ ܒܩܠܐܼ‎ 
Bias on] ܕܢܝܬܐ‎ flor Vo ܘ̈ܛܘܦܧܐܼ.‎ ei] Ι2ῇ.5 Sod ܡܬ[ܟܠܕܪܐܼ. ܐܵܦ‎ 
ܠܗܿ. ܐܝܟ ܡܠܦܢܘܬܗ‎ PLAS [Lodo27 ܗܚ‎ Ίο ܡܕܐ.‎ Ἡ lese? ܕܠܐ ܕܡܠܘܬܐ‎ 
20 ܕܒܡܚܕܙܝܬܐ : ܕܡܠܘܬܐ ܕܦܪܕܘܦܗ‎ yl Leon ܕܚܡܐܘܢܝܢ‎ aan) «20302; 
ܠܚܙܝܬܐ »23 + ܠܘܬ ܪܐ ܕܚܒܡܠܬܗ‎ D» ܕܠܡܡܐܼ ܕܦܐܝܘܬܗ‎ om ܠܚܪܬܐ‎ «ο 
([ܦ̈ܝܢ܆ ܕܠܝܬ ܡܨܠܝܘܬܐ‎ Soo ς.δ]; lope ܒܚܕܥܬܐ ܕܩܘܫܬܐ܆ ܐܝܟ‎ 
d? ܬܘܒ‎ «πο ܡܬܝܕܥ ܠܝܢ.‎ ]z,z Lcd PS ܠܝܢ‎ ja? .]Zo3c? ܕܡܠܚܘܝܐ‎ 
lege? ܐܢܘܢ‎ opi ܐܦܿܘܫ ܗܿܘܐ ܢܐ ܠܝ ܩܠܐܼ. ܗܕܐ ,13 ܕܢܣܿܟܠ. ܕܚ̈ܝܐ ܕܬܢܢ‎ 
25]om B ܕܝܢ‎ llo ܕܪܘܚܐܼ.‎ Β] ܒܩܢܘܡܐܼ ܡܪܟܒܐܼ. ܡܠܬܐ ܓܝܪ ܠܐ 250 ܕܦܓܪܐܼ‎ 
ܒܠܚܘܕ ܐܝܬ ܠܗܘܢ.‎ flo prota, (9132? Neo linge? Bl ,ܬܘܚܐ‎ 
NE ܒܩܢܘܡܐ܀‎ Jaca ܒܗܘܢ‎ Lady ܠܝܗܘܢ ܿ ܡܛܠ‎ Da ܡܠܬܐ ܕܝܢ‎ 
ܒܠܚܘܕ ܠܥܿܙܝܢ. ܡܛܠ‎ flo .]s5l? ܚܝܘܬܐ ܘܦܪܚܬܐ: ܥܡ ܒܠܝܪܐ ܘܪܚܫܐܼ‎ 
ܐ̄ܚܪ̈ܢܐܼ.‎ Prada, ܐܝܬܘܗܝ‎ Lope ܗܘܐ ܐܝܟ‎ flo ܕܒܪܢܫܐ ܢܦܫܐܼ ܐܝܬ ܒܗ܆‎ c 





TO EUTROPIUS AND EUSEBIUS. 208 


ܒܝ̈ܠܠܝܬܐܼ lloo‏ ܡܬܚܫܚ. ܕܒܝܕ ܡܠܬܐ Seeds‏ ܟܝܝܢܐ ܙܢܦܫܐܼ. ܘܒܝܕ flo‏ 
ܓܘܫܡܐ ܕܩܢܘܟܠܗ܀ ὁ‏ ܡܠܝܬ[ ܓܝܪ ܡܢ ܚܝܠܐ ܕܡ̈ܠܕܠܐ ܕܢܦܫܐ ܐܝܬܝܗܿ. ܩܠܐ wt?‏ 
to‏ ܪܘܟܒܐ lie?‏ [ܝܬܘܗܝ. ܡܛܠ ܕܝܢ B; [που ada, (Όσιο)‏ 
ܢܦܬܐ ܐܢܘܢ . Sodio‏ ܗܢܐ fp «οἱ‏ 1850 ܐܢܘܢ . ܡܛܠ ܕܹܝܢ ;12203 ܕܒܝܢܗܘܢ 

5 ܦܓܪܐ ܗܘ ܒܠܚܘܕ܆ flo iS oso‏ ܒܠܚܘܕ ܡܫܚܩܠܠܝܚܢ. c‏ ܟܠܝܗܘܢܓܝܪ 
ܓܘܫ̈ܝ̈ܠܐ je,‏ ܗܝ ܡܠܬܐ ܿ ܡܛܘܠ ?0 ܟܠܝܗܘܢ ܡܢܟܪܝܐܼ ܢܦܫܐ. ܡܛܠ 
ܕܝܢ ܕܒܒܪܢܫܐ ܗܘ ܒܠܚܘܕ ܠܡܪܐ ܢܦܫܐܼ. hos‏ ܒܒܪܢܫܐ ܗܘ ܒܠܚܘܕ 
ܫܟܝܚܐ ܡܠܝܬܐܼ. Ἰζα...δ) e «aco a] c flo‏ ܕܕ̈ܡܐ܇ cu»‏ ܝܡܐ 
ܡܡܬܬܙܝܥܢܘܬܐ ܕܚܝܘܬܗ ܕܦܓܪܐ. ܘܡܐܛܠ ܕܠܝܬ ams bie] ha‏ 
10 ܕܣܝܼܡ ܒܗܠܝܢ LBL‏ ܕܚܝ̈ܘܬܐ ܘܕܦܪ̈ܚܬܐ: Lop‏ 26202 ܕܝܕܥܬܗܝܢ ܢܬܠܝܢ 
ܣܘܿܟܠܐܼ ܒܩܠܐܼ. ܡܐܛܘܠ flo fin‏ ܒܠܚܘܕ ܡܢ ܗܠܝܢ ada,‏ ܡܫܼܬܡܥܼ. ܕܠܐ 
e. Io M sese» ]14502‏ ܀ ܡܠܬܐ ܕܝܢ ܒܟܣܝܘܬܐ yo} |: Amdo ling?‏ 
ܢܦܫܐܼ. ܘܒܝܕ flo‏ ܡܠܬܟܪܙܐ. 4o‏ ܕܡܲܠܙܝܓܐ haz:‏ ܒܦܓܪܐܼ. MeX-‏ ܡܠܬܐ 
fla>‏ ܀ ܀ ܘܐܲܒܢܵܐ ܬܘܒ ܒܡ̈ܐܢܐ 24e] Aso fd» 134502 «aol»‏ ܗܘܘ : ܐܠܠܘ 
[I 15‏ 120134220 ܕܪܘܚܐܼ. 92« ond ad‏ ܩܘܽܟܠܶܐ ܕܦܘܪܫ [L5‏ ܡܢܝܕܥܬܐ 
Is‏ ܕܒܬܐ ܆ 3 ܗܢܐ carol‏ ܕܠܒܝܬܐ ܝܗܿܒܐ ܦܪܘܬܘܐܐ ᾖδυ‏ ܒܐܘ̈ܥܢܘܬܐ 
ܕܪܘܿܟܒܐ ܕ[ܪܓܢܘܢ ْ do?‏ ܚܟܩܠܬܐ bs uA]?‏ ܗܘܬ ܫܒܚܬܐ 1o‏ [ܘܝ̈ܠܢܘܬ| ܀܀ 
flsan‏ ܗܟܝܠ ames Sd;‏ ܕܢܦܬܐ. pods‏ ܡܢ ܬܚܘ̈ܝܬܐ ܕܟ̈ܬܒܐܼ. cn»‏ 
pano]? Maus fro‏ ܕܢܦܫܐܼ. ܐܶܡܳܪ Lee Ἠ]‏ ܡܢ ܗܘܿܦܟܐܼ ܕܚܘ̈ܫܬܒܝܗ̇. ܘܡܢ 
20 ܫܘ̇ܚܠܦܐ ܕܡܦܒܪ̈ܢܘܬܐ. ܘܡܢ ܫܟܚ̈ܬܐ ܕܐܘ̈ܡܠܢܘܬܐܼ. ܘܡܢ ܕܘܩܐܼ A422;‏ 
ܟܝܢܐ ܓܝܪ yon) hm‏ ܡ̣ܢ on‏ ܡܬܬܙܝܥ ܒܢ Deus‏ ܕܟܦ̈ܝܬܐ. ܡܛܠ 
fo,‏ ܕܓܘܫܡܐܼ ܒܓܠܝ̈ܬܐ ܡܠܬܚܡ܀܀ bys]‏ ܓܝܪ ܕܠܐ foam‏ [ܕܢܐ λος‏ 
ܬܫܡܠ܆ spud Ἰωοῦ ls Bo‏ ][ ܡܫܝܠܠܬܐ flo‏ ܫܡܿܥܐܼ. ܘܚܿܙܬܐ ܪܘܿܟܒܐܼ 
fiom . 4‏ ܠܝܬ ܡܕܡ ܒܟܝܢܐ Sosa‏ ܕܣܿܦܩ ܕܢܚܘܪ ܒܟܦ̈ܝܬܐܼ. ܡܐܛܘܠ 
ܕ݁ܚܶܝܕ݂ܳܐ ܕܒܟܦ̈ܝܬܐܼ. bos‏ ܐܝܬܘܗܝܼ ܕܟܝܢܐܼ j oo «Ίβο‏ ܡܠܬܚܡ Oye‏ 
ܓܘܫܡܐ. jlo‏ ܩܝ̈ܡܠܝܢ ܒܐܲܦ̈ܝ ܕܘܩܗ ܗܠܝܢ hiss‏ ܬܟ̈ܠܝܗܐ ܕܫܝܚ̈ܠܝܐܼ. eo‏ 
ܠܦܝܦܘܬܐ ܕܚܙܕܬܗܘܢ ܫܒܝܚܬܐ D‏ ܡܿܬܠܘܟ. ܐܠܶܐ ܡܠܫܠܛܐܝܬ Ped‏ ܪ̈ܡܐ 
pare 12052120‏ ܡܫܟܚ liz‏ ܕܢܦܫܐ :Ίοσιαρ‏ ܚܿܙܬܗ ܕܝܢ |i?‏ ܟܠܡܕܡ 
ܕܢܩܘܡ ܒܐܲܦ̈ܝܗܿ ܡܠܨܐ fd‏ ܠܝܗܿ. ܕܠܐ ܬܝܒܠ gas‏ ܡܝܢܝܗ. ܐܢܐ ܕܝܢ B‏ ܗܘܐ 

2E 











909 EPISTLE OF JOHN THE MONK. 
ܙܠܘܪ̈ܝܬܐ‎ Bp ܢܬܡ̈ܠܠܝܢ.‎ [2]? hd ܐܝܟ ܕܒܕܪܫܐ ܬܚܘܝܬܐ ܕܢܦܫܐ ܐܶܡܵܪ‎ 
ܢܡܠܝܠܘܬܐ‎ τος.) ܒܡܪܬܩܪܠܐܟܘܢ $5 [ܢܐܼ. ܙܬ ܒܝܬܐ ܒܒܘܢ ܢܗ̈ܘܝܢ. ܝܬܝܪܐܝܬ‎ 
ܕܠܝܬܐ ܡܕܪܟܝܢܢ ܚܝܠܐ ܕܢܦܫܐ ܕܐܝܬ ܒܢ. ܡܛܠ )225.5530 ܕܡܠܝܬܐ‎ 
ἕως Ὁ ܒܒܪܢܫܐܼ ܒܠܚܘܕ.‎ q Hb ciel? ܓܘܫ̈ܡܐܼ ܐܝܟ‎ So ܒܚܕ‎ lassa D 
5 flo, ܒܣܘܟܠܗ̇ ܠܟܝܢܐܼ ܠܝܬܐ ܕܦܓܪܐܼ. ܡܛܠ‎ Ll) ܡܠܬܝܗܒܐ ܡܠܬܐ‎ 
ܗܢܘ ܕܝܢ‎ Tae S502; Laas ܒܠܚܘܕ ܐܝܬ ܠܗ. ܘܡܐܛܘܠ ܕܠܐ ܡܫܒܚܐ̄‎ 
ܡܨܝܐ‎ Ἡ ܕܓܘܫܡܐ܆‎ sicat omy Malla ܕܠܐ ܩܠܐ܆‎ hel ܠܒܪ ܐܢܫܐ‎ 
ܗܠܝܢ ܕܠܓܘ ܡܢ ܬܚܒܦܝܬܐ ܕܦܓܪܐ‎ has aso ܕܬܫܡ̱ܥ ܒܠܥܕ ܩܠܐܼ.‎ 
ܕܢܦܫܐܼ܆ ܕܟ̈ܣܝܬܗ̇‎ flowy ܒܐܝܕܥܬܐ ܕܢܦܫܐܼ. ܒܡ ܡܬܬܙܝܠܢܘܬܐ‎ Siam 
10.0523 [Lo ܡܬܬܙܝܥ ܠܗ ܐܦ ܓܘܫܡܐ܇ ܕܒܝܕ‎ .L2 paz ܠܓܠܝܐ‎ 
ܕܢܦܫܐ ܒܡܠܝܬܐ ]024122 ܒܦܓܪܐ. ܡܛܠ‎ Plow doy cade} ܠܡܫܡܠܬܐ ܇‎ 
lo ܕܡܠܬܐ‎ on ܕܟܝܢܐܼ ܟܪܘܙܗܿ‎ fag ܡܬܪܓܡܢܐܼ ܗܘ ܕܡܥܠܬܐ. ܘܐܝܟ‎ flop 
ܐܦ ܒܗܕܐ ܡܕܒܪܢܘܬܐ ܕܡܫܝܚܐ‎ from ܘܒܗ ܡܬܝܕܥܐ ܠܡܫܝ̈ܠܠܬܐ. ܀܀‎ 
ܗܘܐ‎ pads ܡܠܡܕܢܐ : ܡܐܛܘܼܠ ܕܥܠ ܐܠܗܐ ܡܠܬܐ‎ ολο . Zia] 
15 B] SOS ܕܛܝܒܘ ܐܘܪܚܐܼ.‎ . Tio, fi» llo ܠܡ‎ bilo ܐܬ̈ܒܢܝ.‎ Ho ܕܢܟܪܙܼ.‎ 
ܒܢܒ̈ܫܬܗܘܢ‎ bajo] ܒܢ̈ܝܢܫܐܼ‎ carols, ܗܘܐ:‎ aso ܠܡܠܬܐ ܡܪܝܐ܇ ܝܠܗ‎ 
ܠܡܐܬܝܬܐ ܕܝܘܠܦܢܗ. ܡܬܩܼܪܐ ܕܝܢ ܒܪܐ ܡܠܬܐܼ. ܡܛܠ ܕܢܒܝܢܢ ܕܡܢ ܐܒܐ‎ 
ܠܒܫܝ‎ Asso ܡܠܬܐ ܡܢ ܚܝܠܐ ܕܢܦܫܐܼ‎ c9] ܒܟܝܢܐܼ. ܐܟܡܐ‎ canola 
ܕܡܠܐܐ‎ 05e ܘܝܬܝ ܡܢ ܕܐܝܐܘܗܝ.‎ . la ܐܝܟ ܡܠܬ[‎ «ες ܼܢ‎ car 
20 ܘܐܶܟܐܢܐ‎ + + «αι ο. ܕܐܠܗܐ ܡܠܬܐ‎ hd es ܗܿܘ‎ modu] ܒܩܠܐ܇‎ 
gel lon ܟܕ ܠܐ‎ rod ܕܠܒܝܼܫܐ ܗܝ‎ Wodso suc ܕܡܠܬܐ ܒܩܠܐ ܒܗ‎ 
LM ܒܗ ܒܡܠܝܠܝܘܬܗܿ ܟܕ ܠܐ ܡܣܿܝܟܐ : ܘܗܼܘ‎ ας fi} sfagiss ܐܣܟܝܟܠܐ‎ 
ܫܪܐ ܒܡܿܠܝܘܬܗ.‎ Fedo lena ܡܠܬܐ ܠܗܐ‎ Lon [352a ܡܬܝܕܥ‎ 
ܡܠܝܬܐ‎ Lease, ܐܲܣܬܝܟ. ܘܐܝܟ‎ f ܟܕ‎ Lose ado ܕܒܗ ܥܡܿܝܕ݁‎ Sodio 
25 ܡܰܪܶܝܢ‎ ea? ο ܒܢܦܫܐ: ܘܡܠܫܬ ܕܪܐ ܡܢ ܢܦܫܐܼ ܕܬܝܢ ܠ ܠܡܫܩܠܥܬܐ ܕܣ̈ܓܝܐ ܆‎ 
ܟܝܢܐ ܕܓܘܫܡܐ ܫܩܿܠܐ܆ ܘܒܗ ܡܬܝܕܥܐ ܠܡܫܝܠܠܬܐ: ܡܐܛܘܠ ܕܗܼܝ ܝܚܝܕܐܝܬ‎ 
ܗܒܢܐܼ ܐܦ ܐܠܗܐ ܡܠܬܐ‎ flo B? ܣܿܦܩܢ ܡ̈ܫܡܥܬܐ ܕܒ̈ܢܝܢܫܐ‎ D ܬܬܓܐܐ:‎ 
IL. dc» ]2en-2| ܡܢ‎ M] ܟܕ ܕܝܢ‎ «Ἴοσι ol] [Zona] Zo 
ܡܢ ܟܝܢܼܢ.‎ 5o ado ܨܝܕ ܐܒܗܘܬ.ܐܼ. ܫܩܠܓܘܫ ܡܝܐ‎ loose ܠܒܢ̈ܝܢܫܐ: ܟܕ‎ 





PSEUDO-DIONYSIUS, TIMOTHEUS. 210 


ܘܒܗ ܚܙܚ ܘܐܬܓܠܝ ܠܛܛܘܗܡܐ ܕܒܢ̈ܝܢܫܐ. ܡܛܠ ܕܝܚܝܕܐܝܬ ܕܠܐ ܨܠܡܢ 
ܒܢ̈ܝ ܐ̄ܢܫ̈ܐ ܕܢܚܙܘܢܝܗܚ ܠܐ ܡܕܝܢ ܗܘܘ܀ ܀ 





Ol 
ܡܢ ܡܐܡܪܐ ܕܬܠܬܐ ܕܩܕܝܫܐܼ ܕܝܢܘܣܝܘܣ ܐ[ܦܝܣܩܘܦܐ̈ ܕܐܬܝܢܣܼ. ܠܘܬ‎ 
Lar, ܛܝܟܠܘܬܐܶܘܣ ܐܦܝܣܩܦܐ̈ ܕܐܲܦܣܘܣܼ. ܕܥܠ ܫܘܩ̈ܠܗܐ‎ ` 





ܪ ܡܢ ܩܒܠܐܘܢ ܕܐ̈ܪ̈ܒܥܐܼ Jag Ss‏ ܢܘܗܪܐܼ. ܫܦܝܪܐܼ. ܪܚܝ̈ܠܬܐܼ. ܚܕܘܩܝܐܼ. ܛܢܼܢܐ. 

Jo seam ܕܐܝܬܘܗܝ‎ on «o flo weds] ܗܝ ܙܕܒܝܼܫܬܐ ܨܐ ܗܘܐ ܐܝܬܝܐ‎ 
ade) ܕܐܝ̈ܬܝܗܝܢ‎ ul 

ܘܟܕ ܛܒ al) Zine,‏ ܡܢ ܠܠܝ ܟܘ̈ܕܫܐ ܕܠܘܬܢ܆ nS ala?‏ 

ܗܘ ܫܡܗܿ ܕܪܚܡܼܬܐ ܛܒ ܡܢ ܕܚܘܒܐܼ. ܟܬܒ ܕܝܢ ܐܦ ܐܠܝܐ ܐܝܓܢܐܛܝܘܣܼ. 

IMSaai? " 10‏ ܝܠܚ .ܙܩܝܦܐ." | 





O 


lunam, 12o222] 2o] Scd uses pm) ܟܢ ܟܬܒܐܼ‎ 
ܘܢܐܼ.‎ jesus 42050102 ܠܘܩܒܠ‎ 


ܕܛܘܒܢܐ ܶܓܙܬܛܝܘܣ ܐܦܣܩܘܦܐܼ | : ܡܢ[ ܐܓܪܬܐ ܕܠܘܬ ܣܝܠܘܪ̈ܢܝܐ. 
ܪܐ Boe"‏ ܕܬܝܒܝܢ ܠܘܬ oa Ἰδ.‏ ܕܐ̈ܝܬܘܗܝ Leno‏ ܠܐ cas]‏ ܢܐܛܥܐ. 
ܘܫܡ̈ܝܢܐ ܘܬܫܒܘܚܬܐ iso;‏ ܘܪ̈ܫܐ: ܡ̈ܠܬܚܙܝܢܐ Uo‏ ܡܬܚܙܝܢܐ. ܐܢ Β‏ 
ܢܗܝܡܝܢܘܢ ܒܕܡܗ ܕܡܫܝܚܐܼ joo‏ ܐ̈ܝܬܘܗܝ. ܐܦ ܠܗܠܝܢ ܢܝܢܐ Da}‏ 
ܕܣܿܦܩ ܢܣܦܩ. ܕܘܟܬܐܼ D aa]‏ ܬܚܬܐܐܿ. ܗܕܐܓܝܪ 1e cade! cds‏ 
ܘܚܘܒܐܼ. ܗܠܝܢ ܕܠܝܬ ܡܕܡ ܕܡܠܬܝܩܪ ܡܢܗܘܢ .“ 
20 02 ܟܕ ܕܝܠܗ ܡܢ [ܓܪܬܐ Lod?‏ ܪ̈ܗܘܡܝܐ ̇ 
"ܠܝܬ ܡܕܡ ܕܡܠܬܚܙܐ Ao Vaz‏ ܝܫܘܠ ܟܠܫܝܚܐܼ: ܟܕ ܐܝܬܘܗܚ 
212[ ܝܬܝܕܐܝܬ foo B . heo‏ ܠܒܕܐ ܗܘ ܕܦܝܚܐ. Ul‏ ܕܪܒܘܬܐ waa}‏ 
ܟܪܣܛܝܢܐ ܐܡܬܝ ܕܡܣܬܢܐ ܡܢ ܥܠܡܐ.. ܐܢܐ ܟܬܒ p|‏ ܠܟܠܗܝܢ ܥܕ̈ܬܐ 





911 TIMOTHEUS OF ALEXANDRIA, 


ܘܡܦܩܕ hi‏ ܠܟܠܝܢܫܝ܆ ܕܒܕܒܝܢܝ ܚܠܦ ܐܠܗܐ ܡܐܬ «lul? on d . bl‏ 
ܐ "anol‏ : 
ܘܒܬ ܪ [dudes]‏ 

"ܛܒ ܠܝ Lodo],‏ ܡܛܠ ܝܫܘܥ ܡܫܝܚܐ܆ ]6 ܕܐܡܠܠܟ ܥܠ ܣܘ̈ܦܝܗ̇ 
ond . 1l;‏ ܒܥܐ ܐܢܐ ܠܗܘ coa)‏ ܩܠܝܬ. ܒܗܿܘ ܨܒܿܐ ܐܢܐ ܒܗܿܘ «sc»‏ 5 
ܩܡ ܡܘܠܕܐ ܕܝܢ ea s goa‏ ܫܒܘܩܘ ܠܚ [ܚܚܝ., D‏ ܧܥܒܕܘܢܢܝ ܩܠܢ (Ee)‏ 
ܨܐ (κ‏ ܕܐܲܡܥܘܬ. ond‏ ܕܒܥܐܼ ܕܢܗܘܐ ܕܐܠܗܐ ods‏ ܠܐ ܬܬܟܢܘܢ ܠܗ. 
[jon [ls]‏ ܬܫܕܠܘܢܢܝ ܫܘܒܩܘܢܝ ܕܢܘܗܪܐ ܕܟܝܐ ܐܣܒ. ܟܕ ܠܗܠ Sq]‏ 
ܐܢܐ lans‏ ܗܿܘܐ ons] .μ]‏ ܠܝ ܕܡܕܡܝܢܐ σικω Jon]‏ ܕܐܠܠܗܝ. ܐܢ as]‏ 
ܒܢܦܫܗ on Nodes «σι ho‏ ܡܐ «Ἠ] I3»‏ ܘܢܚܫܝ ܠܩ̈ܠܝ. ܟܕ ܚܕܠ 10 
το ο.‏ ܠܚ ܀” 


ܬܚܘܺܝܬܐܼ Zk‏ ܕܐܒܗܵܬܐ ܩܕܝ̈ܬܐܼ. ܕܠܚܘܝܢ Lynas‏ ܠܗܐ Jos eui.‏ 
ܘܕܼܠܗܐ οσι‏ ܫܕܿܝܪܐ ܝܫܘܥ ܡܠܫܝܚܐܼ. 20 ܗܼܘ ono‏ ܟܕ om‏ ܒܪܐ. c οὗ‏ 
ܐܠܗܐ exco 1702536 Lalas ]2]ο‏ ܩܕܝܫܬܐ ܒܬܘܠܬܐ ܒܢܣܝܒܘܬܐ ܕܒܦܪܐ 
` ܟܠܬܟܬܒ ܒܫܕ̈ܒܬܐܼ. ܘܕܠܡܘܠܕܐ i22»‏ ܕܡܠܠܬܐ ܡܠܬܕܢܐ .]Z0.800 jaa.‏ 15 
ܘܕܟܠܫܝܚܐ ܗܘ ܙ̈ܝܬܘܗܝ ܡܠܬܐ Jo,‏ 





ܕܛܘܒܢܐܼ mang}‏ [ܦܣܩܘܦܐ ܘܣܗܕܐ ܡܢ [ܓܪܬܐ ܕܠܘܬ [ܦܦ̈ܝܐ. 
" ܐܝܒܘ ܚܟܝܦܠܐܼ ܐܝܒܘ ?1403 . ܐܝܒܘ o lindas‏ ܕ̈ܩܪܠ ܐܪܝܢ ܝܕ̈ܘܠܐܢܐ . 
ܠܗܢܓܝܪ Same‏ ܡܫܝܚܐܼ ܐܬܒܐܛܝܢ ܡܢ ܡܠܕܲܝܡ. ܒܡܠܕܒܪܢܘܬܐ Jo.‏ ܡܢ 
ܙܪܥܐ ܕܕܩܝܕ ܘܡܢ ܪܘܚܐܼ ܕܩܘܕܫܐ. ocr‏ ܕܐܬܝܠܕ ܘܠܡܲܠܕ. Jaden Sát.‏ 20 
ܢܕܟܐ. ܘܛܠܬܗ «μσι βαν) ho55l‏ ܒܬܘܠܝܘܬܐ ܕܡܪܝܡ ܘܡܘܠܝܕܐ ܕܝܠܗܿ. 
wy AD‏ ܒܕܟܠܘܬܐܼ. ܐܵܦ ܡܠܘܬܗ iso?‏ . ܝܠܬܐ 5 ܕܩܠܬܐ. e]‏ ܕܒܫܬܩܐ 
ܕܐܠܗܐ ολο]‏ 


ܕܝܠܗ ܟܕ ܕܝܠܝܗ ܡܢ [ep]‏ ܕܠܘܬ ܡܐܓܢܝܣܝܘܣ. 


^" ܐܠܗܐ canola]‏ ܗ̇ܘ bey‏ ܝܬܗ ܒܝܕ ܚܘܠ ܡ̈ܫܝܚܐܼ ܒܪܕܗ܆ ܗܿܘ 25 
ܕܐܝܬܘܗܝ ܡܠܬܐ ܢܝܠܗ ܡܬܘܡܪܝܐ. ܠܐ lom‏ ܡܢ bole‏ ܢܦܼܩ. on‏ 


ܕܒܟܠܡܕܡ ܫܒܕ oc‏ ?7.05.4 


SEVERUS OF ANTIOCH. 212 
ur Lass Ἰοσι] μ.ο ο; ܠܝ‎ omo" 


;202150302« [ܦܣܩܦܐ ;1150322 ܘܣܗܕܼܐ ܆ ܡܢ ܐܢܢܬ ܐ ܕܠܘܬ ܦܝܠܝܦܣ̈ܝܐܼ . . 
"ܐܠܗܐ ce‏ ܘܐܒܘܗܝ ?150« Some‏ ܡܠܫܝܚܐ : woes omo‏ ܟܘܩܠܕ̈ܐ «άσσο‏ 
5 ܐܠܗܐ Soa‏ ܡܠܫܝܚܐ. ܢܒܢܝܟܘܢ ]3;a50 |Zo3324012‏ ܘܒܟܠܝܗܿ [Zanendo‏ ,7 
asco;‏ ܐ[ܦܣܩܦܐ ܕܪܗܘܡܥܐܼ ܡܢ ܐܸܢܪܬ| ܩܕܡ̈ܠܝܬܐ Say‏ ܒܬܘܠܝܘܬܐ ܀ 
”11 ]11222 ܕܐܲܝܟ ܝܢܐ LS> νου]‏ ܕܟܝܘܬܐ. ][ ܝܕܥ ܐܢܬ ܠܬܫܒܘܚܬܐ 
ܝܕܐ ܕܐܫܬܒܚܬ ܒܬܘܠܘܬܐܼ. ܡܪܒܥܐ ܕܒܬܘܠܬܐ GSO ed.‏ ܝܫܘܥ ܡܫܝܚܐܼ 
ܐܠܗܐ ܡܠܝܬܐ. ܘܟܕ ܡܪܢ ܡܬܒܪܢܫܝ ܗܘܐ ܒܒܬܘܠܬܐ܆ ?120 ܗܢܐ ܐܬܕܒܪ 
oss 10‏ . ܒܗܪ ܬܕܥ ܠܐܬܒܘܚܐܐ [Zododay‏ * 
aS,‏ ܟܕ muy‏ ܡܢ loa‏ ܕܐܓܪܬܐ AM;‏ 
[ló from i)”‏ ܠܢ αλλος‏ ܥܠ Some‏ ܡܠܫܝܚܐ ܐܝܟ Sa,‏ ܐܠܗܐ . 
LZ» Jase Say yal‏ ܘܕܩܠܝ̈ܬܐܼ. e «251 lo‏ ܕܙܠܘܪ̈ܵܝܬܐ [sds‏ ܠܠ ܦܘܪܩܢܐܼ 
m‏ ܒܗܿܝ ܓܝܪ ERNST‏ ܙܠܘܪ̈ܝܬܐܐ ܠܠܝܘܗܝ܆ ܨܠܘܢ̈ܝܬܐ ܐܦ qenmde‏ 
15 ܚܢܢ ܕܢܣܒ. ܘܟܕ ܫܟܠܠܝܢܢ ܐܝܟ Ses‏ ܙܠܘܢ̈ܝܬܐ ܚܐܛܝܢ ܚܢܢ. ܒܕܠܐܼ ܝܕܠܝܢܢ 
ܟܠܢ Jou]‏ ܐܬܩܪܝܢܢ. fallo a13o S00‏ ]2[ . ܘܟܠܝܗܝܢ ܐܝܠܝܢ ܕܣܝܒܝ݀ ܝܫܘܥ 
ܡܠܫܝܚܐ p so weed?‏ 
ܕܝܠܗ ܟܕ ܕܝܠܝܗ. 
s"‏ ܗܘ ܡܫܝܚܐ ܡܠܪܢ ܗܿܘ 40427 ܠܝܢ. ܕܐܝܬܘܗܝ Sd‏ ܠܘܩܕܡ ܘܚܐ . 
Ίρσι 20‏ ܼܝܢ ܒܒܧܪܐ “see lie Lomo‏ 





ο] 
ܦܛܪܝܪܟܐ ܕܐܢܐܛܝܘܟܝܐ‎ Vola ܕܩܕܝܫܐ ܡܪܝ‎ Sho ܡܢ‎ 
ܓܪܡܠܛܝܩܘܣ.‎ [rues Sock, 
oj] ܚܠܝܡܐܝܬ‎ E ܣܗ̈ܕܘܬܐܼ ܕܐܒ̈ܗܬܐ ܩܕܚܥ̈ܝܐ ܗܢܘܢ ܕܩܪܢ ܙ̈ܒܢܐ‎ 
om ܕܗܝܡܡܥܢܘܬܐ܇ ܘܢܛܪܘ ܠܠܡܠܢܘܐܚܝܠ ܚܕ ܘܗܼܘ ܟܕ‎ dp ܡܠܬܐ‎ 
o? : 1n; 1202432» La bol easlo : lao RM 2 
! $ ܒܬ ܚܕܝܘܬܐ‎ 











213 SEVERUS OF ANTIOCH. 

. 8003 ܕܠܘܬ‎ Ze ܡܢ‎ Ῥόσιφο ܐܦܝܣܩܘܦܐ ܕ[ܢܐܛܝܘܟܝܐ‎ eoa dl d 
ܕܠܠܗܝ܀' ܡܫܬܟܚܐ ܕܝܢ ܒܕܝ̈ܝܚܐ‎ cram ܡܕܡܝܢܐ‎ Joai]s ܠܝ‎ ons]" 
Joon] ܗܟܢܐܼ. "ܐܟܣܘ ܠܝ ܕܬܠܡܝܕܐ‎ ceo {δα ܚܕ̈ܢܐ: ܡܢ ܗܠܝܢ‎ 

ܕܚܫܗ ܕܠܠܗܝ . " 
ܕܹܝܠܗ ܟܕ ܕܼܝܠܝܗ ܡܢ | ܐܓܪܬܐ Zods‏ ܦܠܘܩܪܦܘܣ. . 5 
"1332 ܗܘܝܐ ܡܐܒܘܐ M]‏ ` ܕܠܥܠ ܡܢ Ἰ.1-5]‏ ܣܟܐܼ. ܠܗܰܘ ܕܠܐ 
ܙܒܢܐܼ. oS‏ ܐ ܡܐܚܙܝܢܐ. ܠܗܘ (S ses‏ ܡܐܚܙܝܢܐܼ. ܠܗܘ B‏ ܡܐܢܫܬܢܐ . 
Ὦ on‏ ܚܫܘܫܐܼ. (cS dese? oct‏ ܚܫܘܫܐܼ. oc‏ ܕܒܟܠܙܢ̈ܝܢ ܡܛܠܬܢ 


"e ܀‎ am 
10 ܕܠܘܬ [ܦ̈ܣܝܐ.‎ [2p] So ܕܝܠܗ ܟܕ ܕܝܠܗ‎ 
ܓܡܝܪܐܝܬ‎ Jorge fos ܟܕ ܐܫܬܠܗܒܬܘܢ ܒܕܡܗ ܕܐܠܗܐܼ. ܠܥܒܿܕܐ‎ ” 
ܫܡܠܝܬܘܢ .”ܝ‎ 


ܕܝܠܗ ܟܕ ܕܝܠܝܗ ܡܢ [ܓܪܬܐ ܕܠܘܬ Jani so? cain‏ 

JS ܬܤܠܪܘܢ. ܟܕ ܝܬܒ ܐܦܝܦܩܘܦܐ ܒܕܘܟܬ‎ yea? os." 
15 Samer ܕܩܠܗܝܚܪܢܝܢ ܬܫܦܠܫܬܗ‎ cain ܘܩܫ̈ܝܫܐ ܒܕܘܒܬ ܡܘܬܒܐ ܕܫ̈ܠܚܚܐ܇‎ 
MI ܘܒܫܘܠܡܐ‎ : Jon ܕܚܕ ܐܒܐ ܐܝܬܘܗܝ‎ Ρόδος ܕܩܕܡ‎ oct : ܡܫܝܚܐ‎ 
ܟܕ ܡܢܗً ܕܐܓܪܬܐ.‎ cto ܕܝܠܗ ܟܕ ܢܼܝܠܗ‎ | 

ܢܒ̈ܝܐܼ ܓܝܪ [29S‏ ܒܝܫܘܥ ܡܫܝܚܐ ܚܝܘ. ܡܪܛܝܠ ܗܕܐ ܘܐܬܪܕܦܼܘ. ܕܡܢ 
ܛܝܒܘܬܐܼ σι‏ ܡܠܬܢܒܚܝܢ ܗܘܘ ܪܘܚܐܼ. frase]‏ ܕܢܬܬܦܝܣܘܢ Dy X]‏ 
ܡܬܬܒܝܩܝ̣ܢ. ܕܚܕ Oct «σιολδ.] lox‏ ܕܓܠܐܼ on‏ ܠܗ ܒܝܨ ܝܬܘܠ aaa SO‏ : 20 
on‏ ܒܕܐ ܕܝܠܗ. mola] oa‏ ܡܠܠܬܗ : 902« ܫܝܬܩܐܼ ܢܦܩ. od‏ ܕܒܒܠ 
ܡܕܡ 2-8 .00 ?$0344" cim‏ ܢܝܢ oma Jods S07‏ ܗܕܐ creda]‏ ܕܠܐ 
ܡܬܡܠܠܝܢܐܝܬ ܡܢ Jo}‏ ܐܬܝܠܕ. velo‏ ܕܠܐ ܡܕܪܟܐ ܡܠܝܬܐ ܐܝܕܐ οἳ «o‏ 
fom `‏ ܡܠܕܚ̣ܢ ܒܫܬܩܐ 251 ܕܢܬܝܩܪ. ܘܠܘ ;14522 ܝܠܼܝܕܘܬܗ ܠܣܝܬܐ ܘܠܐ 
ܡܬܩܕܡܢܝܬܐ. onm‏ ܕܟܕ ܗܕܐ ܡܥܠܝܘܬܐ ܐܝܬ pi à‏ ܡܠܫܬܚܠܒܢܐܝܬ 25 
ܘܫܕܝܕܐܝܬ (se‏ ܗܘܐ ܒܪܢܫܐܼ. ܘܟܠ ܡܕܡ poe‏ ܠܐ̈ܒܐܼ. ܟܕ ܚܠܒܝܢ 
SS‏ ܡܫܬܡܥܢܘܬܐ. 

ܕܝܠܝܗ ܟܕ 0 ܡܢ ἐν]‏ ;12 ܕܠܘܬ ܛܪ̈ܠܝܢܐܼܘ. 
”ܐܡܬܝ ܓܝܪ ܕܠܐܦܝܦܩܘܦܐ ܡܫܬܥܒܕܝ̣ܢ epa]‏ ܐܝܟ ܕܠܝܫܘܥ ܡܫܝܚܐ܆ 


SEVERUS OF ANTIOCH. 214 


ܡܠܬܚܙܚܢ ܐܢܬܘܢ ܠܝ܆ ܝܠܘ yal‏ ܒܢ̈ܝܢܫܐܼ yal D] coda] qos‏ ܝܫܘܥ 
ܡܫܝܚܐ܇ oo‏ ܕܡܛܠܬܢ Lido‏ . ܕܟܕ ܠܗܝܡܡܢܝܢ Οδ]‏ ܒܡܘܬܗ: ܡܢ ܗܝܚ 
ܕܬܡܠܘܬܘܢ ܬܠܪܩܘܢ ."7 
ܕܝܠܗ ܟܕ ܝܠܗ ܡܢܗܿ ܟܕ ܡܢܗܿ ܕ edo‏ 
epi" 0‏ ܝܒܐ cil‏ ܕܐܝܐܝܗܘܢ [ο‏ ܐܠܗ ܆ ܗܢܘ ܕܝܢ » ܡܗ̈ܝܡܢܐ܆ ܐܡܪܝܢ 
ܕܒܤܒܝܪܘܬܐ tutu‏ ܟܕ qo‏ ܕܝܢ [Zope coeds)‏ ܢܐ jo] hie‏ 
λος. .μ]‏ ܕܝܢ bl Beso‏ ܕܐܬܟܬܫܝ ܠܡ ܚܝ̈ܝܘܬܐ. hl 2480 cao ego‏ 
he] V se‏ ܠܗ ]5] ao^‏ . ܠܪܘܩܘ ܗܟܝܠ «νο‏ ܩ݀ܠܘ̈ܠܝܬܐ ܒܝܫ̈ܬܐ܇ «qe?‏ 
ed: ble‏ #1208 ܗܿܘ ܕܐܢ yard‏ ܠܗ ܢܫ ܡܚܕܐ ܡܐܬ ܿ" 
ay 10‏ ܟܕ Tse?‏ ܡܢ engl‏ ܕܠܘܬ .Lasosam‏ 
"ܡܫܒܚ ܐܢܐ ܠܝܫܘܥ ܡܫܝܚܐ ܠܗܐ܇ nita Jasons oóà‏ 
ܫܬܘܕܠܬܟܘܢ ܓܝܪ E EN.‏ ܐܢܬܘܢ ܒܗܝܦܠܢܘܬܐ ܠܐ ܡܙܕܠܙܠܢܝܬܐ. ܐܲܝܟ οσοι‏ 
ܕܩܒܝܠܝܢ ܐܢܬܘܢ ܒܨܠܝܒܗ ?$50( Some‏ ܩܪܫܝܚܐ : ܒܒܧܝ݀ 14000450 qed ASCO‏ 
ܐܢܬܘܢ 1202 ܒܕܟܠܗ ܕܡܠܫܝܚܐ. Ίο‏ ܠܟܘܢ. ܕܡܪܢ ܒܫܕ ܪܐ ano Da]‏ ܡܢ 
por Jars‏ ܒܒܦܪ. ܒܪܐ ܕܝܢ ܕܐܠܗܐ ܒܨܒܚܢܐ ܘܒܚܝܠܐ ܕܐܠܗܐ . rd]‏ 
lj;‏ ܡܢ ܒܬܘܠܬܐ. ܕܐܬܠܡܕ «ο‏ ܝܘܚܢܼܢ. ܡܐܛܠ [L52225‏ ܡܢܗ ܟܠܗ̇ 
Dal np .|Zels‏ ܩܕܡ 204419 ܦܝܠܛܘܣ 2420300« ܛܛܛܝܪܟܐ w2242]‏ 
ܚܠܦܝܢ cia calo] JLo) od) . mmo‏ ܡܢ ܚܫܗ ܛܘܒܐܢ ܐܠܗܐܝܬܐ. 
ܡܛܠ ܕܢܫܩܘܠ ܐܬܐ ܠܥܠܟܠܚܢ ܒܝܕ Maso‏ ܠܩܕܝܫܵܘܗܝ ܘܡܗ̈ܝܡܢܘܗܚ. 
d2‏ ܒܝܗܘ̈ܢܝܐ osa. do‏ . ܒܚܕ line‏ :2 ܕܝܠܗ. ܗܠܝܢ ܓܝܪ nA»‏ 
ܚܫܝ ܩܠܬܛܠܝܬܢ. ܡܛܠ ܕܢܬ̣ܦܕܩ., ܘܫܪܝܪ[ܝܬ ܚܫ «Θἱ‏ ܫܕܝܪܐܝܬ yao]‏ 
σι ca‏ ,5 
ܕܦܠܘܩܪܦܘܣ ܐܦܝܣܩܘܦܐ݀ ܕܣܝ̈ܠܘܪܢܐ ܘܣܗܕܐ ܡܢ ܐܓܪܬܐ ܕܠܘܬ 
|zo30,5 aa” 25‏ ܡܫܡ̈ܠܫܢܐ ܕܠܐ yoyo AES‏ ܟܐܢܘܬܗ aX.‏ ܕܐܠܗܐ 
ܘܡܫܝܚܐ ܐܝܬܝܗܘܢ ܡܫܟ̈ܠܫܢܐ ܘܠܘ "*.1a3:25‏ 
ܢܝܠܗ ܟܕ ܕܝܠܗ miso‏ ܟܕ Meg ]» cuo‏ 
on”‏ ܕܚܢ ܐܠܗܐ ܘܐܒܘܗܝ (i36?‏ ܝܫܘܥ ܡܫܝܝܝܐ: ܘܗܼܘ caa?‏ ܟܝܗ̈ܢܐ 


215 SEVERUS OF ANTIOCH. 
ܡܡܫܝܚܐ܇ ܢܒܼܢܝܟܘܢ ܒܗܝܡܢܘܬܐ ܘܒܫܕܪܐ: ܘܒܟܠܗܿ‎ Some Jas ܕܠܥܠܟܠܝܢ‎ 
Lac? ܘܡܣܚܒܪܢܘܬܐ ܘܢܓܚܪܘܬ‎ Ile p ܘܒܟܠܝܗ̇‎ :]Z0a243 
"2022,20 ܘܒܡܡܠܚܡܠܣܢܢܘܬܐ‎ 

ases)‏ [ܦܝܣܩܦܐ ;112 ܕܒܬܐ ܫ̈ܠܝܚܐ ܕܪܘܡܐܼ. ܡܢ ܐܓܪܬܐ 
;2252 ܕܠܘܬ ܩܘܪ̈ܢܬܝܐܼ. 5 
zl"‏ ܗܟܢܐܼ ܙܕܼܩܿ ܠܢ ܠܡܥܬܪܥܝܘ ܡܛܠ ܝܫܘܥ ܡܫܝܚܐܼ. ܐܝܟ ܡܛܠ 

Jd‏ ܐܝܟ ܡܛܠ ܕܝܿܢܐܼ ܕܚܝ̈ܐ ܘܕܟ̈ܠܝ̣ܬܐ. ܘܠܐ ]252 ܠܢ [Fad]‏ ܠܩܠܬܪܥܝܘ 
ܡܛܠ ܦܘܪܩܢܢ. qa. οσα]‏ ܕܠܬܙܠܝܢܢ ܙܠܘܢ̈ܝܬܐ ܡܐܛܠܬܗ܆ ܙܥܘܢ̈ܝܬܐ 
ܘܡܣܿܒܪܝܢܢ ܠܡܣܼܒ. ܘܟܕ ܫܡّܥܝܢܢ ys]‏ ܕܡܐܛܠ (ܠܘܪ̈ܝܬܐ܆ ܚܐܛܝܢܢ. ܕܠܐ 
cie‏ ܟܠܢ ]122 ]12152 : .o136 Soo‏ ܘܠܐ̈ܝܢܐ ]2/52 |3c2»o‏ ܣܝܒܐ݀ ܚܫ ܘܠ 10 
ܡܫܝܚܐܼ MP S EV URP‏ 





wo‏ 1285 ܩܕܟܠܝܐ Ίμε]λο,‏ ܦܝܬܪ̈ܘܿܢܝܘ ܕܩܕܝܫܐ ܣܐܘܝܪܐܼ 
ilo‏ 153 ܕ[ܢܐܛܝܘܟܝܐܼ. 
ܡܢ ]isolso‏ ܕܬܠܬܝܢ ܘܫܒܥܐ܆ ܥܠ ܪܒܐ ܒܣܝܠܝܘܣ ܘܥܠ 930]2 «5o.‏ 
cap ὼο]2] oo ee‏ ܒܒܝܬܐ ܕܣܗܕܐ ܩܕܝܫܐ [ܝܓܢܛܝܘܣ. 15 
from‏ ܒܕܒܝܢܗܘܢ ܐܬܚ̣ܙܝܘ ܣܗ̈ܕܐ. ܐ oom mate ty‏ ܒܟܘܪ̈ܣܘܬܐ܆ 
ܘܐܦܠܐ ܒܒܘܣܡܐ ܕܥܠܡܐ cas] bo‏ ܗܘܘ. ܟܕ ܕܝܢ ܒܠܒܝܼܫܝ lo‏ 
c4 aad Ll‏ ܗܘܘ . c].‏ ܗܘܘ܆ ]ja2a"‏ ܗܝ ܠܡ ܠܪܒ ܡܢ ܥܠܡܐ ܆ 
ܘܠܡܼܕܢܚ ܒܡܡܫܝܚܐܼ.“ loo‏ ܐܵܦ ܠܒܝܬܐ ܗܢܐ ܕܼܝܠܗ ܕܒܝܬ ܨܠܘܬܐ: 
ܠܘܬ :15250 (902r‏ ܕܩ̈ܕܝܫܐ ܡܒܢܿܫܝܢ ܚܢܢ ܠܒܘܢ ܆ ܘܠܩܘ̈ܠܝܣܐ 92615( 20 
ܢܦܿܩܝܢ ܚܢܢ i] Sc‏ ܟܕ ܠܡܠܝܦܢܐ exin So‏ ܒܝܕ ܬܠܝܩ̈ܠܝܕܘܗܚ. 


So‏ ܟܬܒܐܼ Zs‏ ܕܡܐܡܪ̈ܐܼ ܐܦܝܬܪ̈ܘܢܝܘ: ܕܩܕܝܫܐ ܦܐܘܝܪܐ 
ܦܐܶܛܪܝܐܟܐ ܕ[ܢܐܛܝܘܟܝܐ܀ 
ܢܢ ܐܠܨܐ cala?‏ ܘܚܡܡܫܝܐܼ܆ ܥܠ ܩ̈ܕܝܫܐ ܒܣܝܠܝܘܣ ܘܓܪܝܓܘܪܝܘܣ. 
amido‏ ܕܝܢ pads]‏ 55[ ܕܘܪ c3] Veo‏ ܫܘܠܟܠܗ: ܐܵܦ ܥܠ ܠܒܝܼܬܝ 25 
locii‏ ܐܺܝܓܢܐܶܛܝܘܣ. 





SEVERUS OF ANTIOCH. 216‏ 
ܒܗ ܟܕ n>‏ ܒܙܢܐܼ ܐܵܦ bo lao? on Ong Lr} la NP wa‏ 
ܫܪܘܬܐ ܪܘܚܢܝܬܐ yam‏ ܩܕܡܠܝܢ: ܒܒܝܬܐ ܕܝܠܗ ܕܒܝܬ ܕܠܝܘܬܐ: 123155220 
ܡܬܩ̈ܠܦܢܝܬܐ ܕܬܠܡ̈ܠܝܕܘܗܝ de‏ ܡܢܗܘܢ ܕܣܘܠܕ̈ܢܐ ܠܚܶܡܙܶܝܬ ܇ ܡܢ ܗܝܚ 
ܕܗܠܝܢ ܕܥܬܝܕܢ yop‏ ܝܿܕܥ܇ SCD]‏ ܐܝܓܢܐܛܚܘܣ. ܗܿܘ ܓܝܪ ܕܒܠܫܢܐܼ 
5 ܕܪ̈ܘܡܝܐ ς5]‏ ܡܡܝܫܚܐܝܬܐ Maso‏ + ܝܕܠ ܗܘ ܕܢܘܐܢܐ Nye Me;‏ ]5 ܕܗܟܢܐ 
Soda «οἱ;‏ ܡܢ ܗ݀ܙܿܟܐ ܀ Pil‏ ܓܝܪ ܡܒܢܝܢ ܪ̈ܘܡܝܝܐ lox‏ ܕܩܕܝܚܐ 
Pa asco‏ * ܡܢܘ Loo c»?‏ ܐܝܬ ܗܘܐ ܠܗ ܒܗܓܘܙܠܬܐ ܐܘܒܝܬܐ ܠܐܡܠܒܝܕܐ 
ܕܪܚܩܠܬܐ ܠܘܝܬܐ܇ ܘܒܪܓܬܐ ܕܗ݀ܝ ܕܚܠܒ ܡܫܝܚܐ κα}‏ ܡܫܶܬܠܗܒ ܗܘܐ: 
oan‏ ܕܐܲܦܝ ܟܕ ܠܕ̈ܘܡܠܚܐܼ 245 Jom‏ ܐܶܡܪ ܗܘܐ܇ ”3022| ܘܚ̈ܝܘܬܐܼ Lae] o25o‏ 
10 ܕܫ̈ܝܢܕܐ cac OZ}‏ : ܒܠܚܘܕ ܠܝܫܘܥ ܡܫܝܚܐ [ܫܼܬܘܐ:“ lao‏ ܟܕ ܐܝܬ ܗܘܐ 
ܠܗ ܡܝܢ ܠܨܘ ܠܗܘ ܕܡܬܪܚܡ ܗܘܐ܇ win‏ ܕܐܒ :1ousoZ‏ ܡܛܠ ܗܕܐ «Θ]‏ 
«αρ‏ ܗܘܐ ܇ Oe e"‏ ܐܶܡܪ των‏ ܕܬܐ ܠܟ ܠܘܬ ܒܝ ," ܠܘ ܕܝܢ ܒܠܚܘܕ 
ܒܡܪܢܝܘܬܐ ܕܫܡܐ܇ ܗ݀ܝ dor‏ ܐܠܗܐ ܩܿܕܡܲܬ Mow dZ]‏ ܠܒܐܡܝܠܝܘܣ 
ܘܠܓܪܝܓܘܪܝܘܣ: Loa‏ ܡܕܡܝܢܘܬܐ 2ο‏ ܐܶܝܓܢܐܶܛܝܘܣ + Ul‏ ]5« ܒܩܘܡܐ 
15 ܐܝܙ ܚܠܦ 1312 ܒܦܐ̈ܪܝܣܝܐܼ. be‏ ܒܚ̈ܫܐܼ. ܒܫܠܦܠܘܬܐ ܕܟܪܘܙܘܬܐ. 
obese ing ln‏ ܗܘܘ ܘܡܠܦܝܢ ܗܘܘ: pm‏ ܕܐܠܗܐ οσοι‏ ܕܠܐ 
ܡܫܬܚܠܒܢܐܝܬ ade OY Jo :pm5/)‏ ܘܚܫ ܒܒܣܕ. ܟܕ ܙܥܘܢ̈ܝܬܐ 
ܝܼܕܦܘ ܕܣܢܐܓܪܘܬܐ ܣܝܟܠܘܢܝܢܝܬܐܼ ܘܢܘܣܛܛܘܐܝܢܝܬܐܼ won‏ ܕܡܠܣܝ̈ܠܝܐ܇ llozàsoo‏ 
lula |)‏ ܒܚܫܘܬ ܠ ܗܘܬܐܼ. ܡܒܦܡܚܢ ܗܘܘܓܝܪ B jaa‏ ܲܫܦ ܒܗܘܿ ܠܐ 
Leann 20‏ ܇ ς5]‏ ܡܪܕܒܪܢܐܝܬ ܐܝܟ ܡܒܿܦܪ[ ܘܡܒܪܢܫܐ ܢܗܘܐ ܒܚ̈ܫܐ܇ ܟܕ ܡܟܼܗܐ 
|Zese» Lmooss‏ ܕܠܩ ܘܒܠܝܢ ܘܕܚܐܛܝܼܬܐ ܀ ܀ = ܡܢ ]130 ܗܘܐ܇ 

"eas? Laws joo] ܐܦܣܘ ܠܝ ܕܡܕܡܝܢܐ‎ ” 


Kad «27 *‏ ܐܦ .]θέσι‏ ܕܠܘ ܠܢܘܪܐ ܦܫܝܛܐܛܐܝܬ ܩܿܕܝܢ ܪ̈ܘܡܠܝܐ ܚ 

ܐܐ ܠܢܘܪ̈ܬܐܐ ܗܠܝܢ ܕܡܠܬܩ̈ܕܚܢ ܒܕܘܟ̈ܝܬܐ WOH, cac‏ ܘܡܫ̈ܘܙܼܠܢ ܣܝܟܠܝܘܢ 
25 ܠܕܡ ܕܠܕܟܝܠ ܠܐ ܩܪܝܒ܇ yel‏ [ܝܟܢ: ean ye}‏ ܕܩ̈ܕܝܣܢ ܥܠ [Sz‏ ܘܥܠ 
ܪܘܡܐ ܘܡ̈ܬܓܘܙܠܝܢ ܘܡܚܘܝܢ ܐܬܝܬ ܕܒ̈ܥܠܕܒܒܐ: ܠܦܘܬ ܬܢܘ ܘܫܘܘܝܼܥܐ 
ܕܩܿܕܝܡ ܣܝܡ. ܗܿܘ ܕܩ̇ܕܶܝܢ ܠܗ Ἰωᾶ,‏ ܦܘܪܣܘܣ. ܡܛܠ ܗܕܐ ܐܡܪ ܡܠܦܢܥܐ܇ 


Spe ܕܠܬܝ̈ܕܢ ܩܕ‎ camo win co? 
2F 


917 SEVERUS OF ANTIOCH. 

So‏ ܡܠܐܡܕܐ ܕܬܟܠܢܝܢ ܘܐܼܪܒܠܐܼ܆ ܥܠ ;2| ܒܣܝܠܝܘܣ. ܘܥܠ ܬܐܘܠܘܓܘܣ 

ܓܪܝܓܘܪܝܘܣ. ܐܬܡܪ ܕܝܢ ܐܝܟ ܠܝܕܐ : ܒܒܝܬܐ ܕܒܝܬ ܨܠܝܘܬܐ ܕܠܒܝܫܝ 

dag tie Jum ܐܠܗܐ‎ 

ܘܩܒܼܠܘ ܚܘܪܗܘܢ ܠܘܬ Lice‏ ܒܕܡܲܘ݀ܬ ܠܒܝܼܫ eel lo‏ ܢܐܛܝܘܣ܇ 
ܘܒܫܘܦܪܐ ܕܠܥܠ ead Dado‏ ܘܩܪܬܐ[̈ܡܪܢܝܢ܇ YOO‏ ܙ݇ܘܚܬܐ ܕܐ pas.‏ ܡܕܝܪܝܢ : 5 

230; ܡܢ [n2‏ ܐܝܬܝܗܘܢ colo‏ ܒܒܼܦܪܐ. «Ξω‏ ܠܝ ܓܝܪ ܬܚܘܝܬܐ ܕܗܠܚܢ ْ 

ܡ̈ܠܐ ܕܚܠܝܗ ܕܗܘܿ rao) γα];‏ ܠܒܼܝܫܝ ܠܐܠܗܐ. ” ܙܵܦ ܓܝܪ ܐܢܐ ex]‏ ܠܘ 

ܡ ܐܝܠ l1] pam],‏ : ܘܠܬܟܚ ܕܐ ܠܩ ܐܒܠܘ 1205]lo : |... ὃν dos‏ 

ܕܡ̈ܠܠܐܶܟܐ ܘܩܘ̈ܡܐ eo‏ ܕܪ̈ܝܫܢܘܬܐ܇ ܠܡܬܚܿܙܝܢܝܬܐ s‏ ܘܠܝܠܐܼ ܡܠܬܚ̈ܙܚܢܝܬܐ܇ 
ܡܢ Ίσι Jon‏ ܡܢ ܟܕܘ ]2 ܬܠܡܝܕܐ ܐܝܬܚ . ZS‏ ܓܝܪ το «gama,‏ ܐܲܝܒܢܐܼ 10 
fl las so»‏ ܢܗܘܐ ܚܿܐܐܝܨܲܚܝܢ ܚܢܢ܀" 

ܚܢܢ ܗܟܝܠ ܟܕ ܡܠܫܝܚܐ ܐܝܬ ο‏ ܪܝܫܐ ܘܡܠܦܢܐ. ado‏ ܒܕܢܫܐܼ܆ Jaa.)‏ 

eo ܒܪܬ‎ γα] ܢܬܛܺܝܒ ܠܘܬ ܡܠܒܘܬܐ ܕܫܡܡܝܐ:‎ S2] ܒܐܘܢ̈ܓܠܚܐܼ‎ om 

cena ܢܗܘܐ‎ ado ܕܡܢ ܐܠܗܐ ܠܐ ^ ܟܠ‎ fad” ܐܝܓܢܐܛܝܘܣ܆‎ baw 
15 » cac] MATS yas ܬܫܒܘܚܬܐ‎ ble: ond ° ܣܢܝܢ.‎ 

yoda‏ ܡܠܐܶܟܠܕܐ ܕܬܝ̈ܠܢܝܢ ܘܐܼ̈ܪܿܒܠܐ ܀ ܀ 
ad‏ 
So‏ ܟܬܒܐ ܕܬܚܘ̈ܝܬܐ ܕܐܒܗ̈ܬܐ ܕܠܘܩܒܠ ܓܪܡܛܝܩܣ [News‏ > 

ܣܗܕܘ̈ܬܐ ܠܡ ܕ[ܒܗ̈ܬܐܼ ܩܕܝܫ̈ܐ܆ ex quo‏ ]9 ܕܫ̈ܠܝܚܐܼ ܠܦܘ 

ܚܠܝܡܐܝܬ ܡܠܬܐ ܬܪܝܕܬܐ ܕܗܝܡܢܘܬܐ܆ ܘܢܛܪܘ ܠܥܡܢܘ[ܝܠ ܚܕ ܘܗܼܘ ܟܕ 
ܗܘ ܒܐܕܩܪ̈ܕܬܐܼ ܘܒ̈ܚܬܐ ܆ ܘܐܦܩܘ ܠܦܘܪܫܐ ;1202432 »143 ܕ݀ܡܠܢ 31-2 «όλ.‏ 20 

ܕܝܓܢܐܛܝܘܣ ܐ[ܦܝܣܩܘܦܐ ܕܐܢܐܛܝܟܝܐ ܘܣܗܕܐܼ. ܡܢ Wen‏ ܕܠܘܬ ܪ̈ܗܘܡܝܐܼ. 

” ܐܦܣ ܠܝ ]onl;‏ ܡܕܡܝܢܐܼ ܕܚܫܐܼ ܐܠܗܝ 





ܕܝܠܗ ܒܬܪܿ ܐܚܪܬܐ. ܠܢ Ve‏ ܕܠܘܬ lam3]‏ 
” ܟܕ (ολθσιλλαὶ‏ ܒܕܡܗ ads,‏ ܠܥܒܕܐ ܫܘܐ ܒܓܢ ܣܐ Dal pedo‏ 
"aola] aca‏ | 25 


— HR 





VARIOUS AUTHORS. 218 


T 

-S] ye! ܗܘܐ‎ VA sese ܘܒܗ‎ lasso σι” loo (νο) o0 ܐܒ [ܝܓܢܐܛܝܣ‎ 

ܒܦܘܠܘܣܿ. |o eoo‏ ܡܫܬܡܗ ܗܘܐ wand‏ ܠܐܠܗܐܼ. ܟܬܒ ܗܘܐ ܓܝܪ 

Lis‏ ܗܟܢܐܼ. ܐܓܢܐܛܝܣ: ܠܶܐ ܝܕܠܬܐܼ ܡܬܛܠܝܩܐ: ܡܠܟܘܬܐ ܥܬܝܩܬܐ ܡܬܚܒܠܐ 

ܗܘܬ . ܒܕ ܐܠܗܐ ܒܪ ܐܢܫܐ ܡܠܬܚܘܐ ܗܘܐ܇ ܠܚܘܕܬܐ Py Las‏ ܫܝܘܠܡܐܼ. los‏ 

5 ܕܝܢ ܫܝܩܠܐ ܗܘܬܼ. ܗܚ ܕ ܕܚܕ ܐܠܗܐ ܓܡܝܪܐ ܗܘܬ . ܡܢ poia‏ ܟܠܒܡܕܡ ܐܝܟ 
ܚܕܐ ܠܬܬ ܐܝܠ ܗܘܐ ܡܛܠ ܕܡܠܬܠܬܕ ܗܘܐ |Zase Loge‏ 


ܼܦ πο] e»‏ ܬܛ ܠܒܝܫܝ ܠܐܠܗܐ ܘܣܗܝ | ܆ ܟܕ Ίοσ «Οδό‏ ܠܐܼܦ̈ܡܝܐ 

ܡܿܠܶܦ܆ ܕܡ̈ܠܫܝܚܐ ܒܗܿܝ ܕܝ ܬܘܗܝ Lacan fom‏ ܗܢܘ ܕܝܢ ܒܒܣܧܐܼ ܆ ܡܢ ܒܬܕ 

Lacy Lam‏ ܘܕܟܠܘܬܐ: ܗܘܐ ܠܐ ܚܫܘܫܐܼ ܠܚܪܬܐ. ܟܕ ܛܒ ܒܗܿܝ ܕܐܝܬܘܗܝܚ 

10 ܗܘܐ ܐܠܗܐ ܒܟܠܙܒܢ. ܐܒ ܠܐ ܚܫܘܫܐ «ασιοΔ.]‏ ܗܘܐ ܒܟܠܙܒܢ. ܐܡܪ ܕܝܢ ° 

ܗܟܢܐܼ. [ܝܓܢܐܛܝܣ܆ "ܚܕ [ܝܬܘܗܝ a]‏ 1332 ܘܪܘܚܢܐܼ. ܠܒܝܕܐ Bo‏ ܥܒܝܕܐ. 

ܒܝܬ ܐܢܫܐ ܐܠܗܐ. 120322 ܚܝ̈ܐ ܫܝܝܕܐ. ܘܡܢ ܡܪܝܡ ܘܡܢ .]o]‏ ܠܘܩܕܡ 
ܚܫܘܬܐܼ: ܘܗܝܕܝܢ ܠܐ ܚܫܘܫܐ: ܝܫܘܥ ܡܫܝܚܐܼ "N50‏ 


ܝܐ 
lano;‏ [ܝܓܢܝܛܝܣ ܠܒܝܫ ܠܐܠܗܐ bou‏ ܘܪܫܐ ܕܐܦ̈ܣܩܒܐ 
bandh]; 15‏ ܡܢ ܓܪܬ[ ܕܠܘܬ [ܦܦ̈ܝܐ. 
«νου‏ ܕܐܝܬܘܗܚ ܡܫܝܚܐܼ pos‏ ܚܫܘܫܐ 933« ܘܗܕܕܝܢ Ὦ‏ ܚܫܘܫܐܼ. 
” ܚܕ ܐܝܬܘܗܝ bins laa]‏ ܘܪܘܚܢܐ. ܥܒܝܕܐ ܘܠܐ ܥܒܝܕܐ. tas‏ ܐܢܫܐ ܐܠܗܐ. 
Lett 120322‏ ܫܕ̈ܝܪܐܼ. ܡܢ ܡܝܡ Jo S00‏ ܠܘܩܕܡ ܚܫܘܫܐܼ ܘܗܝܕܚܢ ܠܐ 
ܚܫܘܫܐܼ. ܝܫܘܥ ܡܫܝܚܐܼ ܡܪܢ .ܟ" 








eked‏ ܀ 
36 ܕܩܕܝܫܐ [ܝܓܢܐܛܝܘܣ ܐܦܝܣܩܘܦܐ ܕܐܢܐܛܝܘܟܝܐ ܘܣܗܕܐ܆ ܡܢ land‏ 
ܕܠܘܬ 2 Los‏ ܡܕܝܢܬܐ. 
p"‏ ܬܛܥܘܢ od NOM‏ 2.25« ܐܝܢܐ ܕܩܕܩ Je‏ ܡܠܒܟܘܬܐ ܕܐܠܗܐ 


era Lg ܐ‎ 


d 











219 VARIOUS AUTHORS. 


ܕܩܪܝܫܐܼ .20$20|Z ο ο‏ ܡܢ Zo ho» nl‏ ܠܕܬ ܐ Lam}‏ 
D"‏ ܢܫܝ ܢܐܛܠܼܐܼ. ܘܫ̈ܡ̈ܝܢܐܼ ܘܬܫܒܘܚܬܐ ܕܡܠܐܒ̈ܐ ܘܪ̈ܝܫܐ ܠܬܚ̈ܙܝܢܐ ܘܠܐ 
ܡܐܚܙܝܢܐ: ܐ[ Thea ga (αλβ ασια‏ ܕܡܠܫܝܚܐ ܕܐܠܗܐ ܐܝܬܘܗܝ܆ «Θ]‏ ܠܗܘܢ 


: °”. ܝܬ‎ µη 
ܬܘܒ ܢܼܝܠܗ ܡܢ ܐܓܪܬܐ ܕܠܘܬ [ܦ̈ܣܝܐ.‎ 


ܚܕ ܗܘ ܓܝܪ hu Ἰωο] oo‏ ܘܪܘܚܢܐܼ. ܠܒܝܕܐ ܘܠܐ ܠܒܝܕܐ. ܒܐܢܫܐ 4 
ܐܠܗܐܼ. ܒܡܠܘܬܐ .Ίμιο Lat‏ ܡܢ ܡܠܕܲܝܡ Jo Sco‏ ܠܘܩܕܡ ܚܫܘܫܐܼ 
ܘܗܝܕܝܢ ܐ ܚܫܘܫܐ ܝܫܘܥ ܡܡܠܫܝܚܐ "edo‏ 





ee ܘܣܗܕ[. ܡܢ‎ Loo]? ܐܝܓܢܐܛܝܘܣ [ܦܝܣܩܘܦܐܼ‎ κο 
.Lasosam ܕܠܘܬ‎ 
10 ܕܐܝܬܝܗܘܢ ܚ̈ܝܘܬܐ܇ ܘܕܡܘܬ| ܠܚܘܕ‎ jaz2 ܡܙܗ̇ܿ ܢܐ ܠܟܘܢ ܡܢ ܒܢܝܢܫܐ‎ 
ܐܢ ܡܨܝܐ‎ Ul scar} ܙܕܩ ܠܟܘܢ ܕܬܩܒܠܝܘܢ‎ B ܒܠܚܘܕ‎ fy ܕܒܢ̈ܝ̈ܢܬܐܼ.‎ cio 
ed ܒܠܚܘܝ ܕܠܘ ܡܛܠܬܗܘܢ ܕܢܬܘܒܘܢ:‎ p] ܬܒܓܠܘܢ ܒܗܘܢ.‎ jis} 
° ܡܠܫܝܚܐܼ‎ SOs ܫܠ ܐܛ‎ ζω ܗܝ . ܥܠ ܗܕܐ‎ jams 





ܘܬܘܒ ܛܘܒܢܐܼ [ܝܓܢܐܛܝܘܣ ܕܥ ܕ[ܢܐܛܝܘܟܚܐܼ maddy lom‏ ܒܐ ܪ 
ܦܐܛܟܘܣ «Θ]ο ‹ Jade‏ ܗܘ ܗܒܐܐ so]‏ ܒܐܶܢܪܬܐ pana} Zod»‏ . ܐܶܝܓܢܐܛܝܘܣ. 15 
Ql"‏ ܛܥܠܬܗ ciao}‏ ܕܠܠܝܡܐ ܗܢܐ܇ ܒܬܘܠܘܬܗܿ a>. Mp dad ολο‏ 
ܒܕܡܠܘܬܐ colo‏ ܩܠܘܬܗ "qe?‏ 


ܕܩܨܝܫܐ [ܝܓܢܐܛܝܘܣ oppo‏ ܕ[ܢܐܛܝܘܟܚܐ̈ ]om‏ ܕܬܢ̈ܝܢ ܒܬ ܪ ܫ̈ܠܝܚܐ: 
ܡܢ ܐܶܓܪܬܐ ܕܠܘܬ oms]|" .Lsoon?‏ ܠܝ ܕܡܕܡܚܢܐܼ [ܗܿܘܐ «mox»‏ 
"an‏ ܘܬ ܘܒܝ Inge " sel‏ ܘܚܝ ܠܕܠܝܒܟ: oa‏ ܕܐܝܬܘܗܝ [D002‏ 20 
fly coup‏ ܡܠܗܝܟܠܢܝܢ܇ OS‏ ܕܝܢ ܠܦܘܪܩܢܐ "yos, Lado‏ 


P223) ܕܫ̈ܠܝܚܐܼ ܩ̈ܕܝܫܐ܆ ” ܕܡܶܢ‎ [pedo 2 ܩܕܝܫܐ [ܝܓܢܐܛܝܘܣ‎ gay Scl 
°. ܠܡ̈ܫܝܚܐ ܡܝܩܕ‎ lona 


Ὁ-ν. 








VARIOUS AUTHORS. 220 
ug 
ܕܗܝܡܢܘܬܐ‎ leo; ܡܠܦܩ‎ dus o] ܡܢ ܟܬܒܐ ܕܦܠܝܪܘܦܘܪܝܐ‎ 
ܫܘܒܚܐܼ ܘܫܠܝܚܝܬܐ.‎ Leal 

ܩܦܠܐܘܢ ܢܬܠܬܐ ܕܡܩܺܝܡܼ. ܕܐܠܗܐ ܡܠܬܐ ocr‏ ܝܚܝܕܝܐ ܕܡܠܢ ]19 Oct‏ ܚܕ 
ܡܢ ܬܠܚܬܝܘܬܐ܆ ܟܕ ّܬܒܪܢܫܝ ܚܫܝ onse do‏ ܒܒܩܝܿ. ܘܠܘ ܒܪܢܬܐ 
5 ܢܫܝ ܫܚܝܡܠܐ ܠܦܘܪܩܢܐ Li 5] T c»‏ ܕܬܘܒ ܘܗܝܐ ܗܢܘܢ ܟܕ ܗܼܐܝܘܢ 
ܢܦܐܛܘܪ̈ܝܢܐ ܐܡܿܪܝܢ܀ ܩܕܝܫܐܼ [ܝܓܢܐܛܝܘܣ [ܦܝܣܩܘܦܐ ܕ[ܢܐܛܝܘܟܝܐ ܘܣܗܕܐܼ. ܡܢ 
ܐܓܪܬܐ ܕܠܘܬ ܪ̈ܘܡܝܐܼ. " ons]‏ ܠܝ Laws loan] ase S2)‏ ܕܐܠܗܐ ܕܝܠܝ .” 





«Ola 
momo, ܡܪܝ ]125[ [ܦܝܣܩܦܐ‎ Ίο; ܐܓܪܬܐ‎ e 
ܕܢܦܫܐܼ.‎ Jaw ܕܠܘܩܒܠ‎ 
ܕܝܘܣܢܝܢ ܝܩܕ ܒܢܘܪܐ ܘܐܝܓܢܐܛܝܘܣ ܡܬ[ܟܠ‎ Calo ܘܦܠܝܩܕܦܘܣ‎ 10 
ܡܢ ܚܝ̈ܘܬܐ.‎ 


«Qa 
ܡܢ ܟܬܒܐܼ ܕܕܒܘܪܝܬܐ ܕܥܒܝܕ ܠܕܚ ܫܠܝܡܘܢ ܡܛܪܦܘܠܝܛܐ‎ 
(ceo) ܕܦܕ ܚ‎ 
ܝܘܚܢܢ 3/ ܙܒܕܝ ܐܦ ܗܘ ܗܢܐ ܡܢ ܒܝܬ ܨܝܕܐ ܐܝܬܘܗܝ ܗܘܐܼ ܡܢ ܫܒܐܛܐ‎ 
(ܐܒܣܘܙܝܐ ܠܦܛܡܘܣ‎ ae] ܠܘܩܕ ܘ ܘܒܬܙܿܒܢ‎ Lal» 112] bor ܕܙܒܘܠܘܢ.‎ 15 
ܠܕܬܐ. ܥܠܘ‎ à» 1.99 ܓܐ ܐܬܐ ܡܢ ܛܒܪܝܘܣ ܩܣܧܪ. ܘܗܝܨܝܢ ܥܠ ܠܐܶܦܣܘܣ‎ 
ܒܝܬܪܒܢ [ܦܣܩܘܦܐܼ‎ jon ܬܠܬܐ ܬܠܡܝ̈ܕܐ. ܐܓܢܐܛܝܘܣ ܗܘ‎ oss - 
ܐܦܣܩܘܦܐ‎ Jom ܠܚ̈ܝܘܬܐ 150002 . ܦܘܠܚ ܝܦܘܣ ܗܘ‎ talo ܕܐܢܐܛܝܟܝܐ.‎ 
ܒܗܢܘܬܐ ܘܡܘܬܒܐ‎ Ses] 02» ܘܝܘܚܢܢ ܗܘ‎ οι” V ܘܐܬܟܠ‎ Liam> 
ܒܐܦܣܘܣ‎ ;222]o ܠܝܬ‎ . Las ܟܕ ܙܒܢܐܼ ܦܓܝܐܐ‎ ea? ܗܘ‎ AD ܕܐܦܣܩܦܘܬܐ‎ 20 
ܢܫܝ ܢܕܠ ܩܒܪܗ. ܘܬܢ̈ܝܢ ܩܒܕ̈ܝܢ ܢܼܝܠܗ ܐܝܬ ܒܐܲܦܣܘܣ.‎ D; ܒܝܚܕ ܐܢܘܢ ܓܝܪ‎ 
ܝܘܚܢܢ. 961 ܕܗܘ ܐܟܬܐܒ‎ uasa» ܘܐܚܪܢܐ‎ Lodo}, ܡܨ ܡܐܛܫܝܐ ܝܠܗ‎ 
Sho? ܒܠ ܡܕܡ‎ wae ܕܡܡܢ ܦܘܡܗ ܕܝܘܚܢܢ ܘܓܠ ܣܟܐ‎ pay ῥο] ܓܠܝܢܐܼ.‎ 











291 VARIOUS AUTHORS. 
yal ܬܬܗܦܟܘܢ ܘܬܗܘܘܢ‎ D d» Solo σιλα.ο]ο «99ο ܕܩܪܝܗܝ‎ om LOY 
loo» on ܐܓܢܐܛܝܘܣ.‎ lon ܠܡܠܒܘܬ ܕܫܡܝܐܼ. ܐܝܬܘܗܝ‎ rsd ܠܐ‎ LAY 
a0 ܕܡܪܫܩܪܫܝ܆ ܗܘܘ ܒܐ̈ܝܬܝܢܓܘܕܐ.‎ [Sls ܕ[ ܢܐܛܝܘܟܝܐ. ܘܚܐ{‎ opie 
ܘܒܕ‎ .Lasoe4 ܗܢܐ‎ ela] Lamy ܗܘ 9939422« ܒܠܕܬܐ ܗܟܘܬ. ܘܒܬ ܪ‎ 
5 ܘܚܙܐ ܕܒܬܪ̈ܬܝܢܓܘܕܝܢ‎ «5-9. [521 Zoe Ol» ܐܒܘܗܝ‎ yos 22050504 WM] 
ْ ܡܫܢܠܫܝܢ: ]12 ܠܐܢܐܛܝܘܟܝܐܼ ܠܐܬ ܪܗ ܘܚܕܬ ܗܘ ܕܒܬܪܬܚܢܓܘܕܼܝܢ ܢܫܟܠܫܘܢ‎ 





ο] 
LAS ܠܚܝ̈ܠܽܘܬܐ‎ Jun la he Jor SP [ܝܓܢܐܛܝܘܣ ܠܒܝܫܝ‎ 
ܕܗܟܢܐܼ‎ Ίσι ܠܥܕܬܐ ܩܕܝܫܬܐ‎ yoda] ܘܗܘ‎ :Ἰρᾶς ܕܡܠܙܡܠܕ̈ܚܢ ܒܝܬܪ̈ܚܝܢ‎ 
: i012 


«eodd 
ܘܐܫܬܢܼܝ ܝܘܚܢܢ‎ . 1124455 VS ܕܘܡܐܛܝܢܘܣ‎ |22055 ιδ] 1221 bas 
10 ܐܘܗܘܢܼܝܘܣ ܫܢܚܢ ܠ‎ yao ܟܕ‎ ς.) la2osda]-5 . 0324.5 Limo 
ܬܪ̈ܬܝܢܓܵܘܢܹܝܢ‎ CCH? ܗܘܐ ܬܚ̈ܠܢ ܐܶܦܝܣܩܘܦܐܼ ܘܗܘ ܩܕܡܝܐ ܚܘܝ‎ Weald el 


1 
lo‏ [ܝܓܢܛܝܘܣ ܒܕ ܕܒܝܪ δις cana‏ ܠܚ̈ܝܘܬܐ «οὐ λδ]‏ ܒܪܘܡܠܝ ܘܩܡ 
ܚܠܦܘܗܝ ܗ݀ܙܿܘܢ. ܒܬܢܬ 4 ܢܦܩܢ $0 [Sods‏ ܝܘܚܢܢ o]‏ . ܟܕ ܩܡ 


ܒܐܦܝܣܩܒܘܬܐ ܫܢܝܢ oon S‏ ܠܗ ܬܠܡ̈ܝܕܐ ܐܝܓܢܐܛܝܘܣ ܘܦܘܠܘܩܪܦܘܣ 
cas S00‏ ܢܝܢ ܚܝܘܗܚ ܕܘܘܣܐܝܢ Mal μον‏ 4‘ ܕܡܠܟܘܬܗ «βλ‏ 14 





(2 
«na daa] ror] ܘܒܗ ܒܬܢܐܐ‎ [51200 Lasesl «201444 0423 ܬܝܛ‎ Aram 
argo} ܬܠܡܠܝܕܗ ܕܚܘܣܠܝܢ‎ Joo ܒܐܼܢܐܛܝܟܝܐ ܕܐܝܬܘܗܝ‎ 


MARTYRDOM OF IGNATIUS. 222 
[ܓܢܐܛܝܣ‎ ese? ܣܝܗܕܘܬܗ‎ 
ܒܝܽܘܺܠܝ‎ pou]? ܡܕܝܢܬܐ‎ Langa}, ܐܦܣܩܘܦܐ‎ 
«Ἰ99δο ܛܪܝܢܘܣ‎ 





ܒܗ :6m 11919 ww‏ ܟܕ Ἀπὸ‏ ܪܫܢܘܬܐ ܕܪ̈ܗܘܡܝܐ ܛܪܝܢܘܣ ܡܠܟܐ 
5 ܪܫܝܠܐ: ܐܓܢܐܛܝܘܣ ܕܗܘ ܬܠܡܝܕܗ ܕܝܘܚܢܢ ܫܠܝܚܐܼ [ܘܢܓܠܝܣ ܛ ܐܼ. ܓܒܪܐ 
ܘ ܀ ܀ ܀ ܕܒܟܠܗܘܢ ܣܘܒܠܪ̈ܢܐ ܕܫܠܝ̈ܚܐ ܡܠܬܕܡܐܼ ܗܘܐ ܘܐܝܟ ܡ̈ܠܚܐ ܚܟܝܡܐ 
ܠܥܕܬܐ ܒܐܢܛܝܘܟܝܐ ܡܕܒܿܪ Jom‏ ܘܠܟܝܡܘ̈ܢܐ Lih‏ ܒܠܡܠܐ eg]‏ ܡܢ 
peo:‏ ܦܓ̈ܝܐܐ ܕܒܝܘ̈ܡܠܝ ܕܘܡܼܲܐܛܝܝܢܘܣ܆ plo‏ ܩܘܒܪܢܝܐܛܐ ܛܒܐ ܒܣܘܟܢ̈ܐ 
ܕܕܠܝܘܬܐ ܘܕܕܘܡܐ [L52.3» |20142;3220 : i56]‏ ܖ̈ܘܚܢܝܐܼ. ܠܘܩܒܠ 1351 
10 ܕܚܝܠܝܗ »122,552 ܩܐܼܡ Jon‏ ܟܕ Jom Va‏ ܘܡܠܣܬܪܕ. ܕܕܠܡܐ ܡܢ 
floes cn‏ ܘܒܕܝܪܝ ܚܝܠܐ ܢܘܒܕ. σος ioo yomSAsco‏ ܕܠܕܬܐ. 
ܘܒܢܘܚܗ ܙܠܘ :ܐ ܕܪܕܘܦܝܐ , why‏ ܗܘܼܐܓܝܕ̇ ܒܢܦܫܗ ܕܕܠܡܐ 30« ܚܘܒܗ 
ܫܪܝܪܐ ܕܡܠܫܝܚܐ ܗܿܘ ;]222 Jom‏ ܠܗ ܢܐܬܘܫܝ ܇ 800 ܡܫܡ ܠܝ ܘܬܐ ܕܛܟܣܐ 
Sa)‏ ]| ܢܬ ܕܘܕܼ. ܣܝܡܠܐ my Zon‏ ܒܪܠܝܢܗ. ܕܒܣܗܕܘܬܐ ?120225030 ܐܢ 
go apg 4‏ ܠܠܘܗܝ ܓܝ ܡܬܩܪܒ ܗܘܐ ܠܐܠܗܐ. hao‏ ܫܢܝ̈ܐ 
(ܥܘ̈ܢܝܬܐ ܟܕ cade]‏ 2,32 ܒܛܘܦܩܐ por‏ [ܠܗܝܐܼ. ܒܕ ܡܢܗܪ Joa‏ ܠܠܝܒܘܬܐ 
ܕܟܠܢܫܝ ܒܦܘܫܩܐ »1345 ܕܡܬܓܠܝܢ ܗܘܘ ܠܗ ܒܕܠܘܬܐ. : 
ܛܪܝܢܘܣ qa)‏ ܡܢ ܒܝܬ ܪ ܬܫܠ ward‏ ܕܡܠܠܝܒܘܬܗ: ܟܕ ܐܬܬ ܢܝܡ ܠܝܒܗ 
Oyo‏ 120231 ܕܒܢ̈ܝ ܣܩܘܬܼܲܝܐ ܘܕܩܘܿܣ ܘܕܠܩ̈ܠܝ̈ܠܐ bagel‏ ܦ̈ܓܝܐܐ. Bor samo‏ 
cv 20‏ ܘܕ݂ܣܿܓܝ ܚܤܝܪܐ ܙܟܘܬܗ: ܐܢ ܠܐ candso‏ ܠܟܪ̈ܣܛܝܢܐ ܘܠܠܡܐ Va‏ 
«123p‏ ܕܐܦ ܠܗܘܢ ܢܐܠ ܘܨ ܕܠܕܝ̈ܘܐ ܢܦܠܚܘܢ܆ ܘܕܠܟ ܟܠܝܢܫ ܒܗܕܐܼ ܕܚܠܬܐ 
πο τα‏ ܡܠܬܠܚܡ ܕܢܪܝܼܘܦ ܠܟܠܗܘܢ ܩܕ̈ܝܫܐ܇ ol»‏ ܢܕܒܿܚܘܢ 
οἱ «|‏ ܢܩܒܠܘܢ ܡܣܒܪܫܐܼ * * ܀ ܠܕ Jom‏ ܠܗܘܢ. ܒܗ ܕܝܢ ܒܙܒܢܐ 
܀ ܀ ܀ ܀ ܀ ܡܛܠ las) p‏ ܐܢܛܝܘܟܝ̈ܐ܇ ܦܠܚܗ * * * ܕܡܫܝܚܐܼ nda‏ 
25 ܒܚܐ ܘܬܐ :021 * * * lom |Z]‏ ܥܕܡܐ ܠܘܬ ܛܪܝܢܘܣ: ܟܕ * * * lon‏ ܒܗܘ 
]13 ܒܐܢܐܛܝܘܟܝ: ܘܪܗܝܒ fom‏ ܬܘܒ base] SS Lomas‏ ܘܥܠ ܦܕ̈ܬܘܝܐ . 
ܟܕ ܕܝܢ ς«δ]‏ ܠܘܩܒܠ ܐܦ̈ܝܢ ܩܡ ܩܕܡ ܛܪܝܢܘܣ. ܐܡܪ ܠܗ ܛܪܝܢܘܣ liso‏ 
Ies a οἱ pal.‏ ?2205 ܐܢܐ i232» comico‏ ܥܠ ܦܘܩܕܢܝ. ܘܫܡܒܦܝܩ 


223 MARTYRDOM OF IGNATIUS. 


ܐܢܬ Ia «οἱ‏ ܕܒܝܫܐܝܬ ܢܐܼܒܕܘܢ. ς.) medi]‏ ܩܕܝܫܐ ܐܡܪ ܠܗ. ܠܝܐ 
ܢܫܝ ܕܢܩܕܪܐܼ SO Ies t‏ ܕܐܲܝܬܘܗܝ ]yS00S‏ ܕܐܠܗܐ . ܠܕܰܣܟܫܚܝܢ ܢܘܢ ܓܝܪ 
led‏ ܣܓܝܐܐ ܡܢ ܠܒܕܘ̈ܗܝ ܕܐܠܝܗܐ: bli‏ ܘܕܝ̈ܘܐ Da] «ιό,‏ ܠܗܘܢ. d‏ 
ςω‏ ܡܠܐܛܠ ;1:202 hl‏ ܥܠ :]a22 (σι‏ ܘܠܘܩܒܠ laos‏ ܛܝܢ̈ܝܒܬܐ ܐܝܬܚ: 

ܩܪܐ ܐܢܬ ܠܝ ܒܝܫܖܓܕܐܼ. ܐܦ ܐܢܐ ܡܘܕܐ ܐܢܐ ܒܗܕܐ. ܡܛܠ ܕܡܫܝܚܐ ܡܠܟܐ s‏ 
ܠܦܠܘܪܐ ܕܫܟܠܝܐܼ ܐܝܬ lie? Jao} τω‏ ܘܡܒܛܠ ܟܠܗܝܢ ܫܟ̈ܚܬܗܘܢ 92615(« 
ܛܪܝܢܘܣ ܐܡܪ «σι‏ ܘܡܢܘ ܗܢܐ ܕܡܠܲܒܲܫ ܐܝܬ ܒܗ u.a‏ ܠܗ ܕܝܢ 
Lado‏ ܐܓܢܛܝܼܣ ܘܐܡܪ Leal λα]; doy «σι‏ ܒܠܒܗ. jx]‏ ܠܗ 
ܛܪܝܢܘܣܝ qo‏ ܗܟܝܠ P‏ ܣܒܕ ܐܢܬ ܕܠܠܗ̈ܐ ܐܝܬ ܒܬܪܠܝܬܢ: ܘܗܼܢܘܢ ܐܝܬܝܗܘܢ 
ܡܥܕܪ̈ܢܝܢ ܒܩܪ̈ܒܐܼ. ܐܓܢܛܝܣ ܕܝܢ ܐܡܕ ܠܝܗ. ܕܝܘ̈ܐ ܕܠܟ̈ܠܝ̈ܠܐ ܩ̇ܕܐ ܐܢܬ ܐܠܗܵܐ[. 10 
Ig pon‏ ܐܢܬ . ܡܕ i^v‏ ܐܝܬܘܗܝܚ ܐܠܗܐ: sa» on‏ ܗܠܝܢ ܟܠܗܝܢ 
ܒܫܡܝܐܼ ܘܒܐ̈ܪܥܐ܇ ܘܒܝܟ̈ܠܡܐ ܘܒܟܠ Dal;‏ ܒܗܘܢ . ܘܚܕ ܝܫܘܥ ܡ̈ܫܝܚܐ ܒܪܗ 
dl‏ ܕܐܝܬܘܗܝ ܝܚܝܕܝܐ. Lil Shady ο‏ ܕܒܚܘܒܗ lel]‏ . ܐܡܪ ܠܗ ܛܪܝܢܘܣ 
ond‏ ܕܐܙܕܩܸܦ ܩܕܡ ܦܢܐܛܝܘܣ ܦܝܠܛܛܘܣ ܐܶܡܪ Dal‏ + ܐܡܿܠܪ ܠܗ [ܓܢܐܛܝܣ . 
on‏ ܐܶܡܪ ܢܐ aad,‏ ܠܚܛܝܬܐ ܘܠܩܪܫܟܚܢܗܿ. ܠܗܿܘ uaa?‏ * * * * 14 
ܕܫܐܕܵܐ: ܘܡܥܡܕ ܐܢܘܢ loa‏ ܪ̈ܓܠܝܗܘܢ ܝ 8 ܕܛܠܝܢܚܢ ܠܗ ܒܠܒܘ̈ܬܗܘܢ. 
aon‏ ܕܚܢ ܐܡܪ ܠܗ λα]‏ ܗܟܝܠ ܠܒܝܫ ܐܢܬ om‏ ܠܗ ܘܡܥ̈ܛܟܝ 
ܠܡܫܝܚܐܼ. maga‏ ܐܡܕ cal] σι‏ . ܟܬܝܒ ܗܼܘܓܝܪ pad]?‏ ܒܗܘܢ ܘܗܠܟ 
ܒܗܘܢ. ܛܪܝܢܘܣ So]‏ . ܦܩܕܢܢ ܕܐ[ܓܢܐܛܝܣ ]132 pb]?‏ ܕܓܘܢܐܝܬ ܒܟܠܝܕܘܟܐ 
TY,‏ ܠܘ ed‏ ܕܐܙܕܩܒܦ܆ να].‏ ܘܒܐܝܕܐ Wl boo;‏ ܠܗܘܡܐ 20 
ܪܒܬܐܼ. axo‏ ܢܗܘܐܼ [Adesso‏ ܠܚܝܘ̈ܬܐܼ. Qo ao‏ ܠܡܠܐ ?13600 ܟܕ 
ܚܿܙܝܢ ܠܕܡ ܕܓܕܫܝ ܠܗ. ܟܕ 9365 ܕܝܢ boe»‏ ܩܕܝܫܐ ܗܢܐ ܦܘܩܕܢܐܼ. 
.;56]o 13 123 120,4‏ 15056 ܐܢܐ ܠ ܡܡܝܐ ܕܐܫܝܘܝܬܐܢܝ. ܠܚܘܒܟ ܡܫܝܡܠܝܐ : 
ܘܐܫܘܝܬܢܚ ܠܐܲܣܘܪ̈ܵܘܗܝ ܕܫܠܝܚܟ ܦܘܠܘܣ܇ 2213959« ܒܦܪܙܠܐ. ܘܟܕ ܐܡܪ 
ܗܠܝܢ܆ ܒܚܕܘܬܐ ܪܒܬܐ ܩܿܒܠ ܥܠܘܗܝ ܐ[ܣܘܪ̈ܐ. ܘܕܠܝ ܠܘܩܕܡ ܥܠ ܠܕܬ | 25 
ܒܕܡ̈ܠܐ |Z‏ ܟܕ 156750 ܒܝ̈ܠܪܗ܆ ܒܗܝ ܕܐܲܝܟ ܕܒܪܐ rope‏ ܕܥܢܐ ܫܦܝܪܬܐ 
ܒܪܫܗ̇ .]on Ny]‏ ܘܚ̈ܠܢ ܒܠܪܝܪܘܬܐ ܘܒܝܫܘܬܐܼ ܕܪ̈ܗܘܡܠܝܐ ܡܠܬܚܐܛܒܦ Jorn‏ 
ܕܠܡܐܟܘܠܬܗܝܢ ܕܚܝܘܬ fre‏ ܢܫܬ ܕܪ ܠܪܗܘܡܐܼ. ܘܒܐܛܘܝܒܐ ܗܟܝܠ Io‏ 
Ἰζομ.Ξο‏ #1053 ܒܪܓܬܐ ܕܚܫ̈ܘ̈ܗܝ ?]1222 Jaco Sad wooed] 80 has‏ 


— —— 00 e "Poet a --- oan apto p ܡ‎ 


MARTYRDOM OF ST. IGNATIUS. 024. 


flag ܠܡܠܦܪܫܝ 522 . ܘܟܕ ܐܬܩܪܒ ܒܥ ܡܠܐ‎ Jom ܫܪܚ‎ dod «το 
lao ܠܘܬ‎ Ny] Po ὡς ܠܝܙܩܠܘܪܢܐ ܡܡܕܝܢܬܐ܆ ܒܚܕܘܬܐ ܪܒܬܐ ܟܕ ܢܚܬ‎ 
mZaissolase> ܠܗ‎ Jon Joss on ܦܘܠܝܩܪܦܘܣ [ܦܣܩܘܦܐ ܕܙܡܘܪܢܐܼ.‎ 
ܕܢܚܙܝܘܗܝ. ܡܢ ܩܕܡ 1221 ܓܝܪ‎ a lon ܣܘܐ‎ cols oo ܕܡ̈ܠܫܝܚܐܼ.‎ 
o5Z2ola]o mod ܐܬܬܠܡܕܘ ܗܘܘ ܐܟܚܕܐ ܠܫܠܚܝܚܐ ܝܘܚܢܢ. ܘܟܕ ܥܠ‎ 5 
ܒܡ ܘܗܒܬܐ ܐܘܚܐ ܠܚܕܕܐ ܘܐܫܝܬܘܬܒܘ ܠܚܕ̈ܕܐ ܐܦ ܒܝܐܣܘܪ̈ܐ ܀ ܀ ܀ ܀‎ 
ܝܬܐܝܪܐܝܬ‎ aoo ܢܬܠܘܐܼ * ܀ ܀ ܀ ܗ‎ on «Θ]2 ܡܢܗ܆‎ lon l2 ܡܟܝܠ‎ 
ܚܒܝܒܐܝܬ ܗܘ ܗܢܐ ܩܕܝܬܐ܇‎ Jom ܕܝܢ ܕܒܟܠܝܗܝܢ ܠܕܬ[ ܕܒܟܠܕܘܟ: ܡܐܩܒܲܠ‎ 
c] : haz, se: ܒܥܕ̈ܬܐ‎ ooa lal; ܒܝܨ ܐܦܣܩ̈ܘܦܐ ܘܩܫܝ̈ܫܐܼ ܘܡ̈ܠܫܡܫܢܐ‎ 
ܐܦ ܠܗܘܢ ܬܗܘܐ ܠܗܘܢ ܡܝܢܬܐ‎ yo») ܠܝܘܬܗ܇‎ eaZ}o oon ܕܩܠ ܐܘܲܠܕܝܢ‎ 10 
ܘܫܘܬܦܘܬܐ ܒܡ̈ܘܗܒܬܗ: ܘܢܫܬܘܘܢ ܕܢܩܒܠܝܘܢ ܡܢ ܡܥ ܘܗܒܬܗ ܙ ܘܚܢܝܬܐ.‎ 
ܕܡܧܝܗܒܐܝܐ‎ lom ܩܕܝܫ̈ܐ ܦܘܠܚܩܪܦܘܣ. ܗܼܘ ܕܝܢ ܛܘܒܐܐ ܚܐ‎ c? ܝܬܝܪܐܝܬ‎ 
gm ܘܢܬܝܕܥ ܩܕܡ ܦܪܕܘܦܗ‎ shan Ίο» ܡܝܢ‎ har ܒܝܕ ܚܝܘ̈ܬܐ‎ 
ead ܥܠ ܚܘܒܗ ܕܡܫܝܚܐ.‎ ILS Ίοσι »cunseo ]oo 486] ܘܗܟܘܧ‎ 
ܗܘ̈ܝ ܐܝܕ̈ܘܗܚ ܘܤܣܒܝܪܐ ܕܠܒܝܗ ܕܢܕܪܟ ܫܡܝܢܝ̈ܬܐ ܒܝܕ ܤܣܗܕܘܬܐ ܛܝܒܬܐ:‎ 15 
ܘܬܟܬܘܫܗ.‎ aio} ܗܘܘ ܠܠ‎ cp c] ܘܒܠܿܘܕܪܢܐ ܕܕܠܝܘܬܐ‎ 
e| ܘܒܫܟܠܛܠܢܐ ܣܓܝܐܐ ܠܐܠܝܗܐܼ ܡܦܝܣ ܗܘܐܼ. ܕ ܢܗܘܐ ܐܓܪܐ ܠܠܕ̈ܬܐ‎ 
e» ܕܩܘܒܠ ܛܫܒܘܬܐ. ܟܕ‎ Rb ܒܝܕ ܕ̈ܟܢܝܗܝܢ ܘܠ̈ܘܝܝܗܝ‎ ool ܕܢܦܼܩܝ‎ 
ܕܠܘܬܗ܆ ܘܩܪܝܚܒܘܬܐ ܒܝܕ ܬܫܩܠܫܬܗܘܢ ܕܠܘܬ‎ wards» ܚܘܒܐܼ‎ Joo Ἰμ. 
Zod» ܐܘܝܘܬܗ ܘܚܘܒܗ‎ «So ܕܕ‎ Vaso Jon Yrodto ܚܘܒܐܼ ܕܐܠܗܐܼ.‎ 20 
ܣܓܝ̈ܐܐ܇ ܘܢܒܝܫܝ‎ ce ܢܬܬܘܫܝ ܇ ܒܝܕ ܫܟܩܠܛܠܢܐܼ ܕ ܗܘܐ ܗܘܐ ܥܠܘܗܝ‎ oo 
213, ܘܟܬܒ ܘܫܠܚ ܠܥܕܬܐ‎ .]on ܡܠܫܕ ܪ‎ σι) lul 120702 1532 ܠܢ‎ 
Aa co s ܗܘܠܐ ܐܝܟ ܡܐ‎ 
ܕܡܘܪܒܐ ܒܪܕܒܘܬܗ ܕܟܠܕܝܝܠܐ ܘܕܝܫܘܥ‎ | pall ܒܐ̈ܠܝܗܐ:‎ caso ܐܓܢܐܛܝܣ‎ " 
dil lal ܒܪܗ ܝܚܝܕܝܐ ܠܕܬܐ ܚܒܝܒܬܐ ܘܡܢܗܪܐܬܐ܇ ܒܕܒܝܢܐ ܕܐܠܗܐ‎ fanmade 25 
ܠܗ ܡܠܘܬܒܐ ܩܕܡܝܐ ܒܐܼܬܪܐ‎ Daly ܐܝܕܐ‎ acaso Samay ܘܐܚܝܕ ܟܠ: ܘܚܘܒܗ‎ 
ܘܠܬܫܒܘܚܬܐ‎ Loo ܘܫܘܝܬ ܠܝܙܝܘܗ ܘܫܘܝܬ‎ nH Maca» ܕܪ̈ܗܘܠܝܐ‎ 
ܕܕܫܐܠܬ * ** + ܘܫܘܝܬܐ ,12245 ܘܚܬܒܝܬ ܒܡܘܬܒܐܼ‎ cau) ܘܫܘܝܬ‎ 


ܕ ܀ ܀ ܀ + Loom‏ ܒܢܡܠܘܣܗ ܕܡܠܫܝܚܐ܆ ܒܫܡ l2]‏ + * * ܐܢܐ ܘܒܫܡ 9 
2G‏ 





225 MARTYRDOM OF ST. IGNATIUS. 
ܕܣܟܠܝܟ ܒܒܠ ܦܘܼܩ̈ܕܢܘܗܝ ܕܐܠܗܐ ܒܛܝܒܘܬܗ‎ fa} ܒܪܘܚ.‎ rao ree 
ܟܠܝܗܝܢ ܢܘܒܕ̈ܝܬܐ: ܝܬܝܕ[ܐܝܬ ܒܝܕ‎ do ܘܒܕ̈ܚܟܠܘܗܝ ܕܠܐ ܦܘܠܓ ܘܡܨܠܠ‎ 
ܝܫܘܥ ܡܫܝܚܐܼ ܠܘܢ. ܕܠܐ ܡܘܡܐ ܫܠܡܐ ܘܚܕܘܬܐ ܝܗܒ ܐ̱ܢܐ. ܕܠܝܬܐ‎ 
ܙܒܢܐܼ ܣܓܝܐܐ‎ o? ܦܕ̈ܕܘܟܦܝܗܘܢ ܕܫܘ̈ܝܝ ܠܐܲܠܗܐ. ܡܕܡ‎ Tal? ܘܐܬܝܗܒ ܠܚ‎ 
5 ܘܐܶܫܐܶܠ‎ |] bl ܗܘܺܝܬ ܕܐܫܟܚ ܒܦܓܪܼ. ܒܡܠܫܝܚܐܼ ܝܫܘܥ ܡܣܲܒܪ݂‎ Sa 
d ܗܠܚܝܢ.‎ Sonn] ܘܐܫܬܘܐ ܕܥܕܡܐ ܠܚܪܬܐ‎ hio ha, ܫܠܡܟܘܢ܇ ܐܢ ܢܗܘܐ‎ 
ܕܥܕܡܐ‎ . hil ܒܗܘܢ ܚܳܐܪ‎ Dagar ܒܫܘܠܡܐ ܒܕܘܒܕ̈ܐ ܛܒ̈ܝܐ‎ qo 1022 ܓܝܪ‎ 
ܐܢܐ ܕܝܢ‎ Ss Nn] ios ܛܝܒܘܬܐ ܕܝܪܬܘܬܝ ܕܠܐ‎ lon sinl ܠܫܘܠܡܐܼ‎ 
e ܗܘ ܠܟܘܢ܇ ܕܟܠ‎ Va» m hl Spe .eebend ܚܘܒܟܘܢ. ܕܠܐ‎ «30 
10 ܐܢܬܘܢ ܬܥܒܕܘܢ. ܠܚ ܕܚܢ ܠܐܛܐ̈ܐ ܠܚ ܕܐܫܟܚܗ ܠܐܶܠܝܗ ܝܬܝܪܐܝܐ ]( ܚܘܣܐܟܘܢ‎ 
. ܠ̈ܒܢܝܢܫܐ‎ apne ܠܝ ܕܗܘܝܐܘܢ‎ he ܒܥܐ ]| ܕܝܢ ܩܠܢܒܘܢ ܕܐ‎ os ܢܗܘܐ‎ 
ܗܢܐ ܙܒܢܐ‎ yal fa] ܡܫܟܚ‎ hb ܐܦܠ̈ܐ ܓܝܪ‎ «on eia ܗܐ ܓܝܪ ܐܵܦ‎ 
ܐܢܬܘܢ ܡܫܟܚܝܢ [ܢܬܘܢ ܐܢܗܘ ܕܬܫܐܠܘܢ ܠܥܒܕܐ‎ po . ܕܐܶܬܩܪܒ ܠܘܬ ܐܠܗܐ‎ 
loo ܗܢܐܼ܆ ܘܝܬܚܕ݇ 80 ܗܢܐ ܬܗܘܘܢ ܡܠܫܬܐܝܢܚܢ. ܐܓܝܪ ܬܫܠܘܢ ܡܢܝܚ܆‎ yal? 
15 * * .flo ܬܘܒ‎ fa] loo ο ܬܚܒܘܢ‎ cap] Jo, ܐܢܐ ܠܚ ܡܠܬܐ‎ 


* * * * * * ܝ ܝ * * ܝ * ܝ * a‏ * * * * 





ENGLISH TRANSLATION 
FROM THE SYRIAC, 


OF THE 


EPISTLES TO POLYCARP, THE EPHESIANS, 
AND THE ROMANS, 


ALSO OF THE PRECEDING EXTRACTS AND MARTYRDOM. 














THE EPISTLE OF ST. IGNATIUS 
THE BISHOP TO POLYCARP. 


Icnatius, who is Theophorus, to Polycarp Bishop of Smyrna, who 
himself rather is visited by God the Father and by Jesus Christ 
our Lord, much peace. 


For as much as thy mind, which is confirmed in God as upon a rock 
immoveable, is acceptable to me, I praise God the more abundantly 
for having been accounted worthy of thy countenance, which I long 
forin God. I beseech thee therefore, by the grace with which thou art 
clothed, to add to thy course, and pray for all men that they may be 
saved, and require things becoming with all diligence of flesh and of 
spirit. Be careful for unanimity, than which nothing is more excel- 
lent. Bear all men as our Lord beareth thee. Be patient with all men 
in love, as [indeed] thou art. (P.4) Be constant in prayer. Ask more 
understanding than what thou [already].hast. Be watchful, for thou 
possessest a spirit that sleepeth not. Speak with all men according to 
the will of God. Bear the infirmities of all men like a perfect com- 
batant; for where the labour is much, much also is the gain. If thou 
love the good disciples only, thou hast no grace: rather subdue those 
who are evil by gentleness. All wounds are not healed by one medi- 
cine. Allay cutting by tenderness. Be wise as the serpent in every 
thing, and innocent as the dove as to those things which are requi- 
site. On this account art thou [both] of flesh and of spirit, that thou 
mayest allure those things which are seen before thy face, and ask 
respecting those things which are hidden from thee, that they may be 
revealed to thee, (6) that thou mayest be lacking in nothing, and may- 
est abound in all gifts. The time requireth, as a pilot a ship, and as he 
who standeth in the tempest the haven, that thou shouldest be worthy 
of God. Be vigilant as a combatant of God. That which is pro- 
mised to us is life eternal incorruptible, of which things thou also art 
persuaded. In every thing I will be instead of thy soul, and my 
bonds which thou hast loved. VLet not those who seem to be some- 
thing and teach strange doctrines, astound thee, but stand in the 
truth, like a combatant who is smitten: for it is [the part] of a great 
combatant that he should be smitten and conquer. More especially 
on God's account it behoveth us to endure every thing, that He also 
may endure us. Be diligent [even] more than thou art, (8). Be 
‘discerning of the times. Expect Him who is above the times, Him 
to whom there are no times, Him who is unseen, Him who for our 
sakes was seen, Him who is impalpable, Him who is impassible, Him 
who for our sakes suffered, Him who endured every thing in every 
form for our sakes. 

Let not the widows be neglected: on our Lord's account be thou 
their guardian, and let nothing be done without thy will; neither do 


EPISTLE TO THE EPHESIANS, 928 


thou any thing without the will of God; nor indeed doest thou. 
Stand well. t there be frequent assemblies. Ask every man 
by his name. Despise not slaves and handmaids; but neither let 
them be contemptuous; but let them serve the more, as for the 
glory of God, that they may be accounted worthy of a better free- 
dom which is of God. Let them not desire to be set free from 
the common [property], that they may not be found the slaves of 
lusts. (10) Fly from evil arts; but rather discourse respecting 
them. Tell my sisters that they love in the Lord, and that their hus- 
bands be sufficient for them in flesh and in spirit. Then again, 
charge my brethren, in the name of our Lord Jesus Christ, that they 
love their wives as our Lord his church. If any one be able in 
strength to continue in chastity to the honour of the flesh of our 
Lord, let him continue without boasting ; if he boast, he is lost: if he 
become known apart from the Bishop, he has corrupted himself. It 
is becoming, therefore, to men and women who marry, that they marry 
by the counsel of the Bishop, that the marriage may be in our Lord, 
and not in lust. Let every thing, therefore, be for the honour of God. 

(12) Look to the Bishop, that God also may look upon you. I will 
be instead of the souls of those who are subject to the Bishop, and the 
Presbyters, and the Deacons; with them may I have a portion near 
God. Labour together with one another; make the struggle toge- 
ther, run together, suffer together, sleep together, rise together. As 
stewards of God, and his domestics and ministers, please him and serve 
him, that ye may receive the wages from him. Let none of you rebel. 
Let your baptism be to you as armour, and faith as a helmet, and love 
as a spear, and patience as a panoply. Let your treasures be your 
good works, that ye may receive the gift of God, as it is just. Let 
your spirit be enduring towards each other in meekness, as God to- 
wards you. [ rejoice in you at all times. (14) The Christian has not 
power over himself, but is ready to be subject to God. I salute him 
ܡ‎ is accounted worthy to go to Antioch in my stead, as I charged 
thee. 


HIS SECOND EPISTLE TO THE EPHESIANS. 





(P.16.) Ιανατιῦ», who is Theophorus, to the Church which is blessed 
in the greatness of God the Father, and perfected; to her who 
was separated from eternity to be at all times for glory that 
abideth and changeth not, and is perfected and chosen in the 
purpose of truth, by the will of the Father of Jesus Christ our 
God; to her who is worthy of happiness; to her who is at 
Ephesus in Jesus Christ in joy unblameable; much peace. 


For as much as your well-beloved name is acceptable to me in God, 
which ye have acquired by nature by a right and just will, and also 
by faith and love of Jesus Christ our Saviour, and ye are imitators 
of God, and fervent in the blood of God, (18) and have speedily accom- 
plished a work congenial to you; for when ye heard that I was bound 





999 EPISTLE TO THE EPHESIANS. 


from actions for the sake of the common name and hope—and I hope 
through your prayers to be devoured of beasts at Rome, that by means 
of this of which I am accounted worthy I may be empowered with 
strength to be a disciple of God—ye were diligent to come and see 
me. For as much, therefore, as we have received your abundance in 
the name of God by Onesimus, who is your Bishop in love unuttera- 
ble, whom I pray that ye love in Jesus Christ our Lord, and that all of 
you be like him; for blessed is He who hath given you such a Bishop, 
as ye deserve; (20) but for as much as love suffereth me not to be 
silent respecting you, on this account I have been forward to entreat 
you to be diligent in the will of God; (24) for so long as no one lust 
is implanted in you which is able to torment you, lo, ye live in God. 
I rejoice in you, and offer supplication on account of you, Ephesians, 
a church renowned in all ages. (26) For those who are carnal are not 
able to do spiritual things, neither the spiritual carnal things; like- 
wise neither faith those things which are foreign to faith, nor lack 
of faith what is faith's. For those things which ye have done in 
the flesh even they are spiritual, because ye have done every thing in 
Jesus Christ, and ye are prepared for the building of God the Father, 
and are raised up on high by the engine of Jesus Christ, which is the 
Cross, and ye are drawn by the rope, which is the Holy Ghost; and 
your pulley is your faith, (28) and your love is the way that leadeth 
up on high to God. Pray for all men, for there is hope of repen- 
tance for them, that they may be accounted worthy of God. By your 
works rather let them be instructed. Against their harsh words be 
ye conciliatory in meekness of mind and gentleness: against their 
blasphemies do ye pray: and against their error be ye armed with 
faith: and against their fierceness be ye peaceful and quiet: and be 
ye not astounded by them. (30) Let us then be imitators of our Lord 
in meekness, and [emulous] as to who shall be injured, and oppressed 
and defrauded more [than the rest]. (32) The work is not of promise, 
unless a man be found in the power of faith even to the end. It is 
better that a man be silent when he is something than that he should 
be speaking when he is not; that by those things which he speaks he 
should act, and by those things of which he is silent he should be 
known. (34) My spirit boweth down to the Cross, which is an 
offence to those who do not believe, but to you salvation and life 
eternal. (36) There was concealed from the ruler of this world the 
virginity of Mary, and the birth of our Lord, and the three mysteries 
of the shout, which were done in the quietness of God from the star. 
And here at the manifestation of the Son magic began to be de- 
stroyed, and all bonds were loosed, and the ancient kingdom and the 
error of evil was destroyed. From hence all things were moved 
together, and the destruction of death was devised, and there was 
the commencement of that which is perfected in God. 


EPISTLE TO THE ROMANS, 230 


THE THIRD EPISTLE OF THE SAME 
SAINT IGNATIUS. 





(P. 40.) Ignatius, who is Theophorus, to the Church which has 
been pitied in the greatness of the Father Most High; to her 
who presideth in the place of the country of the Romans, who 
is worthy of God, and worthy of life and happiness and praise 
and remembrance, and is worthy of prosperity, and presideth in 
love, and is perfected in the law of Christ blameless, much peace. 


Lone since have I prayed to God that I might be accounted worthy 
to behold your faces, which are worthy of God: now therefore being 
bound in Jesus Christ, I hope to meet you and salute you (42), if 
there be the will that I should be accounted worthy to the end. For 
the beginning is well disposed, if I be accounted worthy to attain to 
the end, that [ may receive my portion without hindrance through 
suffering. For I am afraid of your love, lest it should injure me. 
For you, indeed, it is easy for you to do what you wish; but for me, 
it is difficult for me to be accounted worthy of God, if indeed you 
spare me not. For there is no other time like this, that I should be 
accounted worthy of God; neither will ye, if ye be silent, be found 
in a better work than this. If ye leave me I shall be the word of 
God; but if ye love my flesh, again am I to myself a voice. Ye will 
not give me any thing better than this, that I should be sacrificed to 
God while the altar is ready (44); that ye may be in one concord in 
love, and may praise God the Father through Jesus Christ our Lord, 
because he has accounted a Bishop worthy to be God's, having called 
him from the East to the West. It is good that I should set from the 
world in God, that I may rise in Him in life. 

Ye have never envied any one. Ye have taught others. Pray 
only for strength to be given to me from within and from without, 
that I may not only speak, but also may be willing; and not that 
I may be called a Christian only, but also that I may be found to 
be [one]: for if I am found to be [one], I am also able to be called 
[so]. Then [indeed] shall I be faithful, when I am no longer seen in 
the world. For there is nothing which is seen that is good. The 
work is not [a matter] of persuasion, but Christianity is great when 
the world hateth it. (46) I write to all the Churches, and declare 
to all men that I die willingly for God, if it be that ye hinder me 
not. { intreat you, be not [affected] towards me by love that is un- 
seasonable. Leave me to be the beasts’, that through them I may be 
accounted worthy of God. 1 am the wheat of God, and by the teeth 
of the beasts I am ground, that I may be found the pure bread of 
God. With provoking provoke ye the beasts, that they may be a 
grave for me, and may leave nothing of my body, that even after I 
am fallen asleep I may not be a burden upon any one. "Then shall I 
be in truth a disciple of Jesus Christ, when the world seeth not even 
my body. Intreat our Lord for me, that through these instruments 
I may be found a sacrifice to God. 














231 EPISTLE TO THE ROMANS. 


(48.) [do not charge you like Peter and Paul, who are Apostles, 
but [am one condemned: they indeed are free, but I am a slave 
even until now. But if I suffer, I shall be the freedman of Jesus 
Christ, and I shall rise from the dead in Him free. And now, bei 
bound, I learn to desire nothing. From Syria, and even to Rome t 
am cast among beasts, by sea and by land, by night and by day, being 
bound between ten leopards, which are the band of soldiers, who, 
even while I do good to them, do evil the more to me. But I am the 
rather instructed by their injury, but not on this account am I justi- 
fied to myself. I rejoice in the beasts that are prepared for me, and I 
pray that they may be quickly found for me; and I will provoke them 
to devour me speedily: and not as that which is afraid of some 
other men, and does not approach them (50); even should they not be 
willing to approach me, 1 will go with violence against them. Know 
me from myself. What is expedient for me? Let nothing envy me 
of those that are seen and that are not seen, that I should be ac- 
counted worthy of Jesus Christ. Fire and the cross, and the beasts 
that are prepared, amputation of the limbs, and scattering of the 
bones, and crushing of the whole body, hard torments of the devil, 
let these come upon me, and only may I be accounted worthy of 
Jesus Christ. The pains of the birth stand over me (52), and my 
love is crucified, and there is no fire in me for another love. Ido 
not desire the food of corruption, neither the desires of this world. 
The bread of God I seek, which is the flesh of Jesus Christ, and his 
blood I seek, a drink which is love incorruptible (54). My spirit 
saluteth you, and the love of the Churches which received me as the 
name of Jesus Christ, for even those who were near to the way in 
the flesh preceded me in every city. Now therefore being about to 
arrive shortly at Rome, I know many things in God; but I mode- 
rate myself, that I may not perish through boasting; for now it 
behoveth me to fear the more, and not to regard those who puff me 
‘up. For they who say to me such things, scourge me: for I love to 
suffer, but I do not know if I am worthy. For to many zeal is not 
seen; but with me it has war: I have need therefore of meekness, 
by which the ruler of this world is destroyed. I am able to write to 

ou of heavenly things; but I fear lest I should do you an injury. 

now me from myself. For I am cautious, lest ye should not be able 
to receive it (56), and should be perplexed. For even I, not because 
T am bound, and am able to know heavenly things, and the places of 
angels, and the station of the powers that are seen and that are not 
seen, on this account am I a disciple: for [am far short of the per- 
fection which is worthy of God. Be ye perfectly safe in the pa- 
tience of Jesus Christ our God. 


Here end the Three Epistles of Ignatius, Bishop and Martyr. 


— — —M € 








EXTRACTS FROM THE IGNATIAN EPISTLES. 232 


I. 


(P. 197.) Sentences selected from the Epistles of the holy Ignatius the 
disciple of the Apostles, the God-clad and Martyr, the second 
Bishop of Antioch: which have the force of Ecclesiastical Canons. 


1. 
From the Epistle to the Ephesians. 


Let us take heed therefore that we be not opposed to the Bishop; 
so that we may be subject to God. Because the more any one seeth 
the Bishop silent, let him be the more afraid of him. For every one 
whom the master of the house sendeth to his own administrations, it 
is right for us so to receive as him who sent him. It is evident, there- 
fore, that it is right for us to look to the Bishop as to our Lord. 
c. v. vi. 

And a little further. Be ye therefore careful to assemble together 
continually for the giving of thanks, and for the praise of God. For 
when ye are continually together, the power of Satan is destroyed, 
and his dominion is dissolved, by means of the unanimity of your 
faith. For there is nothing better than peace, by which all the wars 
of heavenly and earthly beings are frustrated. c. xiii. 

And a little further. Better is it that a man be silent when he is 
something, than that he be speaking when he is not. For it is good 
that a man teach, if it be that he do what he says. ec. xv. 


2 | 
Of the Same, from the Epistle to the Magnesians. 


Those in whom there is no faith are of the ruler of this world; and 
those who are faithful in love are the image of God the Father, 
through Jesus Christ. And if we be not willing to die for his sake 
in his passion, his life is not in us. For as much, therefore, as I have 
beheld in those persons of whom I have written above, that is to say, 
the Bishops, the Presbyters, and the Deacons, your whole assemblage 
in faith and in love, I beseech you that ye take heed to do every thing 
in the unanimity of God; the Bishop presiding over you in the place 
of God, and the Presbyters in the place of the Angels of the Council, 
and the Deacons in the place of the Apostles. c. v. vi. 


3. 
(P.198.) Of the Same, from the Epistle to the Titilians (Trallians). — 


For when ye are subject to the Bishop as to Jesus Christ, ye seem to 
me not to be living in the flesh, but in Jesus Christ, who died for us; 
so that, believing in his death, ye may escape from dying. It is 
right, therefore, that ye should do nothing without the Bishop, as [in- 
deed] ye do. And be ye subject also to the Presbyters as to the Apos- 
tles of Jesus Christ, our hope: so that we may be found living in 
the Same. It is becoming, therefore, to the Deacons also, who are 
sons of the mystery of Jesus Christ, to please all men in every manner ; 

2H 











233 EXTRACTS FROM THE IGNATIAN EPISTLES. 


for they are not ministers of meat and drink, but of the Church 
of God. It is right for them to guard themselves against accusation 
as against fire. And in like manner, let every one be reverential 
towards the Deacons as towards Jesus Christ; and towards the 
Bishop, who is in the place of the Father; and towards the Presby- 
ters as towards the sons of the council of God and members of the 


able to know heavenly things, also the places of angels, and the 
station of the powers that are seen and that are not seen, on this 
account be ye disciples to me, for we are far short; that we fail not 
from God. I beseech you, therefore—it is not I, but the love of Jesus 
Christ—that ye use only the food of gratitude, and withdraw from 
the strange root which is of heresies, of those who mix themselves up 
in Jesus Christ so that they may be trusted: like those who give the 
poison of death in wine and honey, so that he who is ignorant in 
pleasure receiveth death. Beware, therefore, of those who are such. 
c. v. vi. 


4. 
Of the Same, from the Epistle to Polycarp, Bishop of the city 


Smyrna. 

Let not those then who seem to be something, and teach strange 
doctrines, astound thee, but stand in the truth, like a valiant man 
who is smitten; for it is [the part] of a great combatant to be 
smitten and conquer. But more especially on God's account it be- 
hoveth us to endure every thing, so that He also may endure us. c. iil. 

And again. Look to the Bishop, that God also may look upon you. 
(199.) 1 will be in the stead of your souls—of those who are sub- 
ject to the Bishop, and the Presbyters, and the Deacons: with them 
may I have a portion near God. c. vi. 


9. 
Of the Same, from the Epistle to the city Philadelphia. 


For they who are of God and of Jesus Christ, these are with the 
Bishop. And they who repent and come to the concord of the Church, 
these also are of God, that they may be living in Jesus Christ. Do 
not err, my brethren: whosoever cleaveth to him who rendeth the 
Church of God, shall not inherit the kingdom of God. Whosoever 
walketh in a strange mind, this man hath not consented to the passion 
of Christ. Take heed, therefore, to use one thanksgiving. For the 
flesh of our Lord Jesus Christ 15 one; and one is the cup of the con- 
cord of his blood. c. 11. iv. 

And again. I cried, therefore, with the voice, being among you, 
and I spake with a loud voice, with the voice of God — attend to 
the Bishop, and the Presbyters, and the Deacons. And there are 
some who imagine respecting me, that I have said these things as 
though I know the divisions of some—but He in whom I am bound 
is witness to us, that I have not learned these things from men; 


EXTRACTS FROM THE IGNATIAN EPISTLES. 934 


but the Spirit cried and said these things: * Without the Bishop do 
nothing." c. vii. 

Again. I tell you that Iam informed that there is peace in the 
Church of Syria. It is becoming, therefore, to you, as a Church of 
God, to choose a Deacon, that he may be an ambassador of God to 
go thither and rejoice with them being assembled together, and that 
they should praise the name of the Lord. Blessed is he in Jesus 
Christ, whosoever is accounted worthy of this ministry. Ye also 
shall give praise, on account of your being willing. This is not diffi- 
cult for you for the name of God, like those Holy Churches which 
have sent Bishops, and others, Presbyters and Deacons. c. x. 


6. 
Of the Same, from the Epistle to the Church of Asia. 


There is no power without the Bishop, neither to baptize nor to 
make refreshments. But whatsoever he approves, this is pleasing to 
God, that every thing that ye do may be true and faithful. And 
now it is becoming that we should be vigilant while we have time to 
repent towards God. This is good, that we know God and the 
Bishop. He who honoureth the Bishop is honoured of God. But he 
who doeth any thing which is concealed from the Bishop serveth 
Satan. Epist. Smyrn. c. viii. ix. 


7 


(P. 200.)—Again of the Same, from the same Epistle to the Magnesians, 
which has been mentioned above. 


But consent to the Bishop, and to those who preside over you for 
the form and doctrine of incorruption: as, therefore, our Lord does 
nothing without his Father, neither in his own person, nor through his 
disciples, so neither do ye any thing without the Bishop and the Pres- 
byters: neither do ye attempt that any thing should appear to be be- 
coming to any one of you of himself and to himself, without the 
Bishop. c.vi. vii. 

8 


. Again, from the Epistle to the Titilians (Trallians), which has been 
mentioned above. 

Take ye then upon yourselves gentleness, and refresh yourselves 
in faith which is in the hope and the enjoyment of the blood of 
Jesus Christ. c. viii. 

Again, from the Same. Be like deaf men when any one speaketh to 
you apart from Jesus Christ; who is of the race of the house of David 
from Mary; who in truth was born, and ate and drank, and in truth 
was persecuted in the time of Pontius Pilate, and in truth was cruci- 
fied and died, while those who are in heaven, and those in earth, and 
those under the earth, beheld, and in truth he rose from the dead, 
whom his Father raised. So that the Father of Jesus Christ will in 
like manner raise us also who believe in him: without whom we have 
not the life of truth. But if as some without God, that is, without 








92: EXTRACTS FROM THE IGNATIAN EBPISTLES. 


faith, say, that in supposition he was supposed to have suffered, as 
they themselves are in supposition, I then why am I bound, and why 
do I pray that I may be devoured by beasts? In vain then do I 
die. Why do I speak falsehood respecting our Lord? Flee, therefore, 
from evil off-shoots, which engender the fruits of death; that is, 
those which he whosoever eateth immediately dies. For these are 
not the plants of the Father; for if they had been the plants of the 
Father, they would have been seen to be the branches of the Cross ; 
and their fruit would have continued incorruptible in the passion of 
the Cross of your Lord, whose members ye are. ¢. ix. x. xi. 


9. 
Again, from that to Polycarp, which has been mentioned above. 

It is becoming to thee, oh Polycarp, deserving of the happiness 
which is of God, that thou shouldest gather together to thee the sons 
of the council to a council suitable for God, and shouldest choose one 
that is much beloved by you (201), and is indefatigable, who might be 
able to be, and be called an ambassador of God. Let this man be 
persuaded to go to Syria: and they shall praise your love, which is 
unwearied for the glory of God. For the Christian has not power 
over himself, but is continually prepared for God. For this is God's 
work, and yours also, when ye shall have accomplished it. c. vii. 


Here end these passages of the holy Ignatius, the God-clad and Martyr. 


——9————— 


II. 
From the Book of the holy Ignatius, the God-clad, Bishop of Antioch. 


I wrire to all the Churches, and declare to all men that I die will- 
ingly for God. I entreat you be not in love that is unseasonable. 
Leave me to be the beasts, that through them I may be accounted 
worthy of God. I am the wheat of God, and by the teeth of the 
beasts 1 am ground, that I may be found the pure bread of God. 
With provoking provoke ye the beasts, that they may be a grave for 
me, and may leave nothing of my body. Know me from myself, as to 
what is expedient for me. I know that now I begin to be a disciple. 
Let nothing envy me of those that are seen and of those that are not 
seen, that I should be accounted worthy of Jesus Christ. Fire and 
the Cross and the beasts that are prepared for me, and division and 
scattering of the bones, and amputation of the limbs, and torment of 
the whole body, and evil crushings of the Devil; let these come upon 
me, and only may I be accounted worthy of Jesus Christ. The boun- 
daries of this world do not profit me, neither its kingdoms. It is bet- 
ter for me to die in Jesus Christ than to reign over all the boundaries 
of the earth. I seek him who suffered for me. I desire him who rose 
from the dead. And the pains of death stand. Know me from 
myself, brethren. Do not hinder me from life; do not desire my 
death. Do not honor me in this [who am one] that does not wish to 
be in the world. Do not provoke me to envy by those things that are 


EUSEBIUS, 236 


seen. Leave me to receive the pure light: when I am gone thither I 
shall be perfected in light.’ There is nothing which is hidden from our 
Lord, but even our secret things are near to him. Let us, therefore, 
do every thing, as though he dwelt within us ; and let us be the temples 
of God, and he shall be God in us, from which we justly love him.’ 
In one faith in Jesus Christ, in him who was in the flesh of the 
seed (202) of the house of David, who is the son of man and the Son of 
God? It is not proper when Jesus Christ is spoken of, that we 
should conduct ourselves like Jews; forChristianity has not believed 
into Judaism, but Judaism into Christianity, in which whosoever 
believeth is assembled before God.* If then this was done in sup- 
position by our Lord, I also am bound in supposition: and why have I 
delivered up myself to death, and to mocking, and to the sword, and 
to the beasts? But he who is near to the sword is near to God; and 
if he be among the beasts he is with God, only in the name of our 
Lord Jesus Christ who died for us: and that [ may suffer with him 
I endure every thing. And God Jesus Christ strengtheneth me, 
whom some, not knowing him, deny; that is, he denyeth them.’ I 
persuade [thee] to add to thy course: be constant in fastings and in 
supplications to God, but not immoderately, so that thou mayest not 
prostrate thyself. 


III. 


From Eusebius’ Third Book of the History of the Church. 
Chapter the Twenty-second, that the second Bishop in Antioch was Ignatius. 


Bur also in Antioch, after Evodius, who was the first Bishop there, in 
those times the second Bishop, Ignatius, was known. And in like 
manner also Simeon, the second Bishop in the Church of Jerusalem 
after James the brother of our Saviour, in those times held the 
Ministry. 
Chapter the Thirty-sizth, ag stra Ignatius, and respecting his 
pistles. 

And Ignatius, who even to this day is renowned by many, was the 
second Bishop in the Church of Antioch after Peter. But an account 
is told respecting him, that he was sent from Syria to the city of 
Rome, and was devoured by beasts for the sake of the testimony for 
Christ. When, therefore, he was passing through Asia, and was 
watched with much caution by the guards who kept him, he con- 
firmed the cities into which he entered with words of consolation and 
sess ώς and more especially he exhorted them that they 
should first of all be on their guard against heresies, because that 
then they were already abundant; and he entreated them not to 
depart from the tradition of the Apostles (203). And for the greater 
caution, he determined to testify to them also by writing. And 
when he was come to Smyrna, where Polycarp was, he wrote one 


! Epist. Rom. c. iv—vi. ? Epist. Ephes. c. xv. 3 Epist. Ephes. c. xx. 
4 Epist. Magues. c. x. 5 Epist. Smyrn. c. iv. v. 6 Epist. Polycarp. ο. i. 








987 EUSEBIUS. 


Epistle to the Church at Ephesus, and mentions that they had a 
Pastor, Onesimus; and another to the city Magnesia, which is on the 
side of the river Menandrus, in which also he mentions that there 
was & Bishop there, whose name was Damas: and again another to 
the city Tralles; and he writes, that there was there a Chief, whose 
name was Polybius. And besides these, he also wrote to the Church 
of Rome, and presented in it a request to them, that they would not 
beg off his martyrdom, and deprive him of the hope which he loved. 
From which it is right that we should set down a few things, for a 
proof of what has been said. He wrote then in his words thus: 
“From Syria even to Rome I contend with beasts, by sea and by 
land, by a and by day, being bound with ten leopards, which are 
the band of soldiers, who, when we do good to them, they do evil: 
and by their evil treatment 1 become more a disciple; but not on 
this account am I justified to myself. I salute the beasts which are 
prepared for me, and I pray that they may be quickly found for me, 
and I will provoke them to devour me speedily; not as that which 
is afraid of others, and does not approach them: for even if they 
should refrain, and be not willing to approach me, I will go with vio- 
lence against them. Know me from myself. What is expedient for 
me I know. Now I begin to be a disciple. Let nothing envy me of 
those that are seen and of those that are not seen, that I should be 
accounted worthy of Jesus Christ. Fire and the Cross and the col- 
lection of beasts, and scattering of the bones, and amputations of the 
limbs, and destruction of the whole body, and the torment of Satan— 
let all these come upon me, and only may I be accounted worthy of 
Jesus Christ." And these Epistles he wrote from that city of which 
we have spoken to those Churches which we have enumerated. 
When, then, they had passed Smyrna he wrote again from Troas to 
those who were in Philadelphia, and to the Church of Smyrna, but per- 
sonally to the Bishop there, Polycarp, whom he knew to be an imitator 
of the Apostles; and like a good and true Pastor, he commended to 
him his flock in Antioch, and persuaded him to take care of it with 
7 πηρα And the same, writing to those who were at Smyrna, 
used these words; I know not from whence; that he said thus re- 
specting Christ—" I also, after his resurrection in the flesh, know him; 
and I bear witness and believe that he is (204). And when he came 
to those of the house of Peter, he said to them, * Take, feel me and 
see, that I am not a bodyless spirit:' and immediately they drew 
near to him and believed." But Irenzus also knew his martyrdom, 
and mentions his Epistles, and says thus: “As one of those belongin 

to us, who on account of the testimony for God was > 1 ώς 
to be thrown to beasts, said, ‘I am the wheat of God, and by the teeth 
of beasts am I ground, that I may be found pure bread." Polycarp 
also mentions these same in the Epistle which he wrote to the 
Philippians, in these words: ‘I beseech you all to be persuaded, and 
continue in all that patience which ye saw with your eyes, not only in 
the blessed Ignatius and Rufus, and Zosimus, but also in others who 
were of you: also in Paul himself, and in the rest of the Apostles, 
being persuaded that all these have not run in vain, but in faith and 


EUSEBIUS. 938 


righteousness, and are now in the place that is due to them near 
our Lord, with whom they suffered. For they loved not this [world], 
but Jesus Christ who died for us, and for our sakes rose again from 
the dead." And afterwards he said, “ Ye have written to me, ye and 
Ignatius, that if any one go to Syria, he should also bear your letters, 
which thing I will do if I have a convenient time—either I, or he whom 
I send to be an ambassador also for you. The Epistles which were 
sent to us from Ignatius, and the others which we have by us, we 
have sent to you, as you gave charge, which are subjoined to this 
Epistle, from which ye may be much profited, for there is in them 
faith and patience, and all the edification which is requisite for the 
fear of our Lord. Respecting Ignatius, then, there are such things 
as these. But after him Heros receives the Bishopric of Antioch. 


From Chapter the Thirty-seventh, respecting the Evangelists who 
flourished up to that time. 


In as much, therefore, as it is not easy for us to enumerate by 
name all those who received the first succession of the Apostles, who 
were Pastors and Evangelists in all the Churches that are in all the 
world, we have made mention in writing by name of those only 
through whose writings we have even until now the tradition of the 
doctrine of the Apostles, as of Ignatius in the Epistles which we 
have enumerated. 


(P. 205.) Chapter the Thirty-eighth, respecting the Epistles of Clement, 
and respecting those books which are falsely said to be his. 


And of Clement, in the Epistle that he wrote, which all men 
acknowledge, which he wrote us from the Church of Rome to the 
Church of Corinth. Into this there are introduced by him many 
conceptions of thought from the Epistle to the Hebrews. And 
again, he has also written sentences in the form of writing, as it is ex- 
pressed in that; and he has shewn plainly that the writing of this Epis- 
tle to the Hebrews is not recent. And on this account it is justly 
reckoned among the rest of the Epistles of the Apostle. For the 
Apostle wrote to the Hebrews, and spake with them in the language 
of the fathers. There are some who say that Luke the Evangelist 
translated it; and there are some who say this Clement did. And it 
is likely that this is true; for this Epistle to the Hebrews and his 
Epistle have one form of expression, and the conceptions of thought 
which are in both of them are not far apart from one another. 
But it is proper to know, that a second Epistle also is said to be 
by Clement; but we are not plainly persuaded that it is his, like the 
former, because we do not know of the ancients having used it. 
Again, also, some persons have a short time ago produced another 
book of many words as his, in which is a dispute of Peter and Apion: 
but no one of the ancients has mentioned it at all. For neither is 
there in it the form of the pure and true doctrine of the Apostles. 
The writing, therefore, of Clement, which all men confess is well 
known: but we have spoken also of Ignatius and Polycarp. 


239 THE EPISTLE OF JOHN THE MONK. 


From the Eighth Chapter of zx 2s Book of the History of the 
urch. 

And he (Irenzus) mentions again what a certain Presbyter re- 
corded who had received from the Apostles, but whose name he has not 
handed down to us, and he introduces also explanations of the divine 
Scriptures by the same. And again, he also mentions Justin Martyr 
and Ignatius, and uses testimonies from their writings. 


IV. 


Of my Lord John the Monk, from the Epistle which he sent to the 
Monks Eutropius and Eusebius, who had requested him to write to 
them respecting the mystery of the communion of the truth in 
the new ܝ‎ what reason the truth of the future has been spoken 
in parables, and respecting the figures (206) in which God is spoken 
of, and proof respecting the soul, and how it is becoming for a man to 
meditate in this life upon the union of the divine and human natures, 
together with other matters. 


° Love at all times knoweth how to love, but to repay, never. And 

this we can understand from the example of the Lord of all. * 9 
܀ 9 * - * - 9 ܀‎ 9 ? *? 9 
e - - ο * ܀ * — 9 9 ܀‎ 5 . 


As I said then, my brethren, it is right that we should manifest this 
love towards each other; more especially towards the Lord of all. 
For all the Saints who loved God, when their love towards him was 
hidden in the power of their soul, proclaimed their love by the Voice, 
that is, by the death of the flesh which is the Voice; because they 
were not able in any other way to shew their love, but by even going 
out of Voice, in being divested of the flesh, that they might become 
Word and not Voice. For whilst they were in the world of the 
Voice they were men of the Voice; but after they are gone out of 
the world of the Voice they will be men of the Word and not of the 
Voice. 

Awake yourselves to what I say, and now more than ever be spiri- 
tual listeners to me, and if it be possible, by the senses of the spirit 
be moved at mysteries such as these. Not that we have risen 
above your knowledge, but that ye may be more.confirmed in the 
knowledge of the hope of your calling. For to whom should we 
speak these things, but to him who resembles you in wisdom? But 
that it might be not supposed that I speak from opinion, and not 
from grace, respecting the man of the Voice and the Word, we 
will shew you evidently, by bringing, as testimony to our words, the 
authority of one of the Saints. And if many teachers have adduced 
authorities for the subjects before them from the writings of the 
learned Josephus, how much more just is it that the testimony of 
the Saints should be received—I mean of the blessed Ignatius, the 
glorious Martyr, who was the second Bishop after the Apostles in 


TO EUSEBIUS AND EUTROPIUS. 240 


Antioch of Syria, who, when he went up to Rome in the testimony 
for Christ, wrote Epistles to certain cities; and in that to Rome, 
when he was persuading them not to hinder him from the testimony 
of Christ, said, “ If ye be silent from me, [ shall be the Word of God ; 
but if ye love my flesh, again am I to myself a Voice (206). And he 
implored them to cease from intreating respecting him, and begged 
them not to love his life of the flesh better than his life in the spirit. 
Were these things spoken in an ordinary way by this Saint? What, 
then, is this, that after his departure from this world he is to him- 
self a Word; but if he continue he is to himself a Voice? Do you 
wish that we should speak or be silent? Is this mystery made known 
to us without grace? Or is it becoming that we should make light of 
his saying, and pass it over in an ordinary manner? That be far 
from us. For this man of God deserves to be reckoned amongst the 
company of the Apostles, of whom I had almost said, that whilst he 
was in the flesh in the world he had immersed himself from the world 
with his Lord: as he also himself said, * Then am I faithful when I 
am not seen in the world;" and, “It is good for me that I should set 
from the world in God, that I may rise in Him in life.” And again he 
said, “Let nothing envy me of those that are seen and that are not 
seen." That there might be no indignity, therefore, to the greatness 
of this man of God through what I say, I honour him in silence, and 
approach to the saying which he spake, “If ye are silent from me," 
and leave me to die in sacrifice, “I am to myself the Word of God ;" 
but if not, *I am to myself a Voice." In that he says, I am to myself 
a Word, he wishes to shew us this, that in the world to come man 
is of the spirit, and that the wisdom of the truth is not known in this 
life of the flesh; because if the wisdom of the truth were spoken by 
the voice in the new life, there would be allegories and types even 
there, because the voice is not able to bring forth the mystery of the 
truth without the similitude of the flesh. And it is known that the 
similitude is to be done away with, according to the teaching of 
Paul for us—that we see now as in a mirror the similitude of the 
face of the truth, but at the last the image itself of its beauty, without 
the glass of allegories—the riches of his wisdom in the knowledge of 
the truth, as the vision of face to face, without any thing intermediate 
to shew the similitude: for the truth in the new life is made known 
to us openly. And this again, “If I shall continue I am to myself 
a Voice:" he desires to teach that the life here is the business of 
the flesh in a compound person; for the Word is not of the flesh, but 
of the spirit; but the Voice is not of the spirit, but of the flesh, because 
all bodies have the Voice only, but have not the Word, inasmuch as 
they have not in them the soul in the person. For every beast and bird, 
pes rid with cattle and creeping thing of the earth, utter the Voice 
only; but because man has in him a soul, and is not like the rest of the 
other bodies (208), he uses the Word and the Voice, that by means of 
the Word the nature of the soul might be known, and by means of 
the Voice the body of his person. For the Word belongs to the 
power of the intellect of the soul, but the Voice to the conformation 
of the flesh. But because all bodies are of a nature without a soul, 


21 





941 THE EPISTLE OF JOHN THE MONK. 


on this account also they are without the Word; and because the con- 
formation of their nature is flesh only, on this account they utter only 
the Voice; for the Word is apart from all bodies, because the soul is 
separated from them all. Because, therefore, the soul dwelleth in 
man only, for this reason in man only is the Word found; but the 
Voice proceeds from the warmth of the blood, in which consists the 
moving principle of the life of the flesh. And because there is no 
other hidden nature implanted in those orders of beasts and fowls, 
so that from the cleverness of their knowledge they may produce some- 
thing intelligible by the Voice, on this account from these bodies 
the Voice only is heard, without any distinction of the utterance 
of words. For the Word is concealed in the hidden parts of the flesh, 
like the soul, and is enunciated by the Voice; and like as the soul is 
mingled with the body, the Word is mixed with the Voice. Nor 
again, by the mechanism of the organ are the distinctions of the 
voices uttered without the motion of the wind, because even this 
has the understanding of the distinction of the voices from the know- 
ledge of the power of the soul; by means of this organ which it has 
put on giving the distinctions of the voices by the art of the con- 
formation of the organ; because the invention of this art proceeds 
from the wisdom of its knowledge. The understanding, therefore, of 
the nature of the soul is distinct from the proofs from the Scriptures. 
By these things is the power of the essence of the soul known; 
I mean, by the versatility of its thoughts, and by the variety of 
opinions, and by the invention of arts, and by the speculation upon 
hidden things: for the hidden nature which is set within us moves 
within us in the contemplation of hidden things, whereas the nature 
of body is limited to things that are manifest. For as the ear is not 
able to hear silence, nor the eye to see the spirit, but the hearing 
heareth the voice, and the sight seeth conformation; so there is 
nothing in the nature of the body that is able to look into hidden 
things, because the inspection of hidden things is a contemplation 
belonging to the nature of the soul, whose vision the body does not 
limit; nor does the wonderful mechanism of the heavens stand in the 
way of its contemplation; nor is it impeded by the magnitude of their 
glorious vision. But the contemplation of the soul can be with 
power on high mountains and in secret places, whereas every thing 
that stands in the way of the body can impede its vision, so that it 
may not be carried beyond it. 

But I am not alleging (209), as in a discussion, proofs respecting the 
soul, to require many things to be said; but I am sowing a few things 
into your ears, that they may be instruction for you. But more 
especially from the reasoning faculty of the Word do we comprehend 
the power of the soul which is in us; because the reasoning faculty 
of the Word is not found in any of the bodies, as we have said, but 
in man only; for the Word of Life is not given in its intelligence 
to the mortal nature of the flesh, because it has only the Voice. And 
inasmuch as the soul is not able to speak to the flesh, that is, to ano- 
ther man, without the voice; more especially because the hearing 
faculty of the body is not able to hear without the voice: for this 


TO EUSEBIUS AND EUTROPIUS. 249 


reason, those things being secret which in the midst of the covering of 
the flesh are set in the knowledge of the soul, together with the 
motion of the power of the soul desiring to bring to light its secret 
things, the body also is moved, in order that it may declare through 
the Voice to the hearing faculty those things which from the power 
of the soul were moved by the Word in the flesh: because the Voice 
is the interpreter of the Word; and according to the order of nature, 
the Voice is the declarer of the Word, and by it this is made known 
to the hearing. 

Thus, also, was it effected in this economy of Christ, that John the 
Baptist, because he was about to preach respecting God the Word, 
was called a Voice—I am the Voice of one crying in the wilderness, 
prepare the way. For whom? but for the Word the Lord, whom he 
preached that men should prepare a way in their souls for the coming 
of his doctrine. The Son is therefore called the Word, in order that 
he might shew us that he is from the Father in nature, like as the 
Word also is begotten from the power of the soul. Our Lord there- 
fore put on the flesh, like the Word the Voice: and more than is the 
mixture of the Word with the Voice, is the mixture of God the Word 
with the flesh which he put on. And as the Word is in the Voice, be- 
cause it has put it on, not like the form of clothing, but hidden in its 
reasoning faculty, being unlimited, and it is made known manifestly 
by the hearing; so the Word God dwelt in perfect flesh in his fulness, 
because in him dwelt all his fulness being unlimited. And as the 
Word continueth in the soul, and is sent forth from the soul that 
it may be known to the hearing of many, but taketh the Voice from 
the nature of the body, and by it is made known to the hearing, be- 
cause the hearing faculties of men are not sufficient for it to be made 
manifest alone without the Voice; so also God the Word was with the 
Father: but when he was sent forth from the Fatherhood to be mani- 
fested to men, abiding still with the Father, he took a perfect body 
of our nature (210), and in it became visible and was manifested to 
the family of men: for alone without our image men were not able 
to see him. | 





¥. 


From the Third discourse of the holy Dionysius, Bishop of Athens, to 
Timotheus Bishop of Ephesus, upon the Divine Names. 





From the fourth chapter on Good, Light, Beautiful, Love, Extacy, 
Zeal ; and that Evil is not an existence, nor of that which ezists, 
nor is it in those things which exist. 


Anp since it pleases some men from amongst us who speak of holy 
things, that the name of Love is more divine than Charity, the 
divine Ignatius therefore has also written “My Love is crucified.” 
Epist. Rom. c. vii. | 





————e 








243 TIMOTHEUS OF ALEXANDRIA. 


VI. 


From the book composed by my Lord Timotheus, Bishop of Alexandria, 
against the Council of Chalcedon. 





Of the blessed Ignatius, Bishop and Martyr, from the Epistle to the 


Smyrneans. 
ܝ * * * * * ܝ * * * 4 4 ܐ * + * * * * ܝ * * * * ܝ‎ 


Until they repent to that passion which is our resurrection. Let no 
man err. Even heavenly things and the glory of angels and princi- 
palities, visible and invisible, unless they believe in the blood of 
Christ that it is of God, there is judgment even for them. He who 
can receive it let him receive it. Let not place puff up any one, 
for all this is faith and charity, than which nothing is more ex- 
cellent. c.v. vi. 


Of the Same, from the Epistle to the Romans. 

There is nothing which is seen that is becoming. For our God 
Jesus Christ, being in the Father, is the more seen. The work 
is not of persuasion, but the Christian is of greatness when he is 
hated by the world. I write to all the Churches (211), and charge all 
men that by my own will I die for God, if it be that ye hinder [me] 
not. ο. iii. iv. 

And after a few [words]. 

It is better for me to die for the sake of Jesus Christ than to reign 
over the ends of the earth. I seek him who died for us. I desire 
him who rose on our account. The birth is set over me. Leave me 
alone, my brethren. Do not hinder me from life: do not desire 
that 1 should die. Do not give the world to him who desireth to be 
God's. Neither entice me by any thing material: leave me to 
receive the pure light. When 1 go thither I shall be a man. Permit 
ye me to be an imitator of the suffering of my God. If any one 
possess himself in himself, let him understand what I desire, and 
suffer with me, knowing those things which encompass me. ο. vi. 


Many proofs of the holy Fathers, which shew that the Virgin is the 
mother of God, and that Jesus Christ is true God, and that he is one 
and the same Son who of God the Father was divinely confessed, and 
of the Holy Virgin by taking of the flesh was written among the gene- 
rations, and that by the birth of the Word in the flesh he submitted 
to suffering and death, and that Christ himself is the Word of God. 





Of the blessed Ignatius, ܝ‎ and Martyr, from the Epistle to the 
phesians. 

Where is the wise? Where is the disputer? Where is the boast- 
ing of those who are called knowing? For our God Jesus Christ 
was conceived of Mary in the economy of God, of the seed of 
David, and of the Holy Ghost: who was born and baptized, that he 


TIMOTHEUS OF ALEXANDRIA. 244 


might purify the passible waters. And there deceived the ruler of 
this world, the virginity of Mary and her child-birth, and in like 
manner also the death of the Lord, three mysteries of the shout, 
which were done in the silence of God. c. xviii. xix. 


Of the Same, from the Epistle to the Magnesians. | 
There is one God, who manifested himself through Jesus Christ 
his Son, who is his eternal Word: he did not proceed from silence: 
who in every thing pleased him who sent him. c. viii. 


(P.212. Of the Same. 


Permit ye me to be an imitator of the suffering of my God. Epist. 
Rom. c. vi. 


Of Polycarp, Bishop of Smyrna and Martyr, from the Epistle to the 
hilippians. 
But God and the Father of our Lord Jesus Christ, and the chief 
Priest of eternity himself, God Jesus Christ, build you up in faith and 
truth, and in all meekness. 


Of Clement, Bishop of Rome, from the first Epistle on Virginity. 

Understandest thou then what honour chastity requires? Knowest 
thou then with what glory virginity has been glorified? The womb 
of the Virgin bare our Lord Jesus Christ, God the Word; and when 
our Lord was made man by the Virgin, with this conduct did he con- 
duct himself in the world. By this thou mayest know the glory of 
virginity. 

Of the Same, from the beginning of the third Epistle. 


My brethren, thus it behoveth us to think concerning Jesus Christ, 
as concerning God, as concerning the Judge of the living and the 
dead. And itis not right for us to think small things concerning 
our salvation; for by our thinking small things concerning it, we 
also expect to receive small things. And when we hear as concern- 
ing small things, we sin, in that we do not know from whence we 
are called, and by whom, and to what place, and all those things 
which Jesus Christ endured to suffer for our sakes. 


Of the Same. 


There is one Christ our Lord, who saved us, who was first spirit, 
became then in the flesh, and thus called us. 


94: SEVERUS OF ANTIOCH. 


VII. 


From the book of my Lord the holy Severus, Patriarch of Antioch, 
against the wicked Grammaticus. 





Testimonies of the holy Fathers who from Apostolic times delivered 
soundly the mystery of the right word of faith, and beheld 
Emmanuel one and the same in miracles and in suffering, and 
rejected the wicked distinction of a duality of natures after the 
union. 


(P. 213.) Of Ignatius, Bishop of Antioch and Martyr, from the 
Epistle to the Romans. 
Permit ye me to be an imitator of the suffering of my God. But 
it is found in other copies, which are rather older than these, thus :— 
Permit ye me to be a disciple of the suffering of my God. ο. vi. 


Of the Same, from the Epistle to Polycarp. 

Be observant of the times. Expect Him who is above the times, 
Him who is without times, Him invisible, Him who for our sakes 
was visible, Him impalpable, Him without suffering, Him who for 
our sakes was subject to suffering, Him who for our sakes endured in 
every manner. c.iii. 


Of the Same, from the Epistle to the Ephesians. 


When ye were inflamed by the blood of God, ye perfectly accom- 
plished a deed worthy of the race. c.i. 


Of the Same, from the Epistle to those who were in Magnesia. 
Take care to do every thing, the Bishop sitting in the place of 
God, and the Presbyters in the place of the session of the Apostles, 
who are entrusted with the ministry of Jesus Christ; who before the 
worlds was with the Father, and in the end was manifested. c.vi. 


Of the Same, from the same Epistle. 

For the divine prophets lived in Jesus Christ: on this account, 
they were also persecuted, who by his grace were inspired with the 
Spirit, so that they who were not persuaded might be persuaded, that 
there is one God who revealed himself through Jesus Christ his Son, 
who is his Word, who proceeded from silence, who in every thing 
pleased him who sent him. c. viii. 

“That he proceeded from silence" is, that he was ineffably be- 
gotten of the Father, and like the word incomprehensible what it 
might be, or the mind. Therefore it is just that he should be ho- 
noured in silence, and not that his divine and unprecedented birth 
should be enquired into: who, having this exaltation, for our sakes 
became man, not convertibly, but truly, and in every thing pleased 
the Father when he fulfilled the obedience for us. 


Of the Same, from the Epistle to the Trallians. 
For when ye are subject to the Bishop as to Jesus Christ (214), ye 


SEVERUS OF ANTIOCH. 246 


seem to me not to be living as men, but as Jesus Christ: who for our 
sakes died, that believing in his death ye may flee from this that 
ye are to die. ο, il. 


Of the Same, from the same Epistle. 

If then, like men who are without God, that is, do not believe, they 
say that in supposition he suffered, when they themselves are in sup- 
position, I, why am I bound? Why then do I also pray that I may 
contend with beasts? In vain then do I die. I belie therefore the 
Lord. Flee therefore from evil branches which engender fruits that 
bear death, which if a man taste he dies immediately. ο. x. xi. 


Of the Same, from the Epistle to the Smyrneans. 

I praise Jesus Christ God, who has thus made you wise. For I 
knew that ye were perfect in faith immoveable, as if ye were nailed 
to the Cross of our Lord Jesus Christ, in flesh and in spirit, and ye 
are confirmed in love in the blood of Christ; and it is confirmed to 
you that our Lord in truth is of the race of David in the flesh, but 
the Son of God by the will and the power of God, who was born in 
truth of the Virgin, who was baptized of John, in order that all 
righteousness might be fulfilled by him. Truly before Pontius Pilate 
and Herod the Tetrarch he was nailed for us in the flesh, whose fruit 
we are, from his suffering divinely blest, in order that he may raise a 
sign to eternity by his resurrection for his saints, and his believers, 
whether among the Jews or among the Gentiles, in one body of his 
church. For all these things he suffered for our sakes, in order that we 
may be saved; and truly he suffered, truly also he raised himself. c. i. ii. 


Of Polycarp, Bishop of Smyrna and Martyr, from the Epistle to the 
‫ Philippians. 
In the same manner the Deacons blameless before his righteous- 
ness, are Deacons of God and Christ, and not of men. 


Of the Same, from the same Epistle. 

But God himself and the Father of our Lord Jesus Christ, and the 
eternal Chief Priest himself (215), God Jesus Christ, build you up in 
faith and in truth, and in all gentleness, and in all absence of wrath, 
and patience, and endurance of Spirit, and in perseverance, and in 
chastity. 


Of Clement, the third Bishop of Rome after the Apostles, from the 
second Episile to the Corinthians. 


My brethren, thus is it right for us to think concerning Jesus Christ, 
as concerning God, as concerning the Judge of the living and the 
dead, and it is not right for us to think small things concerning our 
salvation: for if we think small things concerning it, we hope also 
to receive smal] things. And when we hear as concerning small 
things, we sin, because we do not know from whence we are called, 
and by whom, and to what place; and how much Jesus Christ en- 
dured to suffer for us. 




















24" SEVERUS OF ANTIOCH. 


VIII. 


From the First Book of the Epithronian Sermons of the holy Severus, 
Patriarch of Antioch. 





From the thirty-seventh sermon, on Basil the Great and on Gregory 
Theologus. But it was delivered in the church of the Martyr the holy 
Ignatius. 


Thus in their will they seemed martyrs, for they were not held by 
their seats, neither were they bound by the pleasures of this world. 
Since, then, they emulated the God-clad Ignatius, they said, “It is 
good to set from the world and to rise in Christ." c.ii. For this 
reason we have assembled you in this his house, the house of prayer, 
for the commemoration of these Saints; and we have proceeded in 
the discourse to their praises, honoring the teacher through his 
disciples. 


From the Second Book of the Epithronian Sermons of the holy 
Severus, Patriarch of Antioch. 


From the sixty-fifth sermon, on the holy Basil and Gregory; but 
a few additional words are spoken towards the end of tt also re- 
specting the God-clad Ignatius. 


(215.) In the same manner, also, the God-clad Ignatius, who now has 
set before us this spiritual banquet in his house, which is the house of 
prayer, and who rejoices in the praiseworthy virtues of his disciples, 
was appropriately named Ignatius from facts, because he foreknew 
things future; for any one who is only moderately acquainted with the 
language of the Romans knows that Nérono, that is, inflamed, as we 
also say, was derived from hence; for the Romans call the fire 
which is lighted up and in flames, /gnis.* Who then is he that has in 
himself the flame, that is to say, the lamp of divine love, and is inflamed 
by the desire to suffer for Christ? The same who also, in writing 
to the Romans, says: “Fire and beasts and ten thousand sorts of 
torments, let them come upon me, only may I be accounted wor- 
thy of Jesus Christ." c. ¥, And since he had this within him for him 
who was beloved, which is also wonderful, on this account also he crieth, 
“From within he saith to me, ‘Come thou to my Father." c.vii. Not 
only, then, in the similarity of the name, which commencing with God, 
was appropriated to Basil and Gregory, did they resemble Ignatius, 
but also in the strenuous stand for the truth, in boldness of speech, in 


* It is right to know also here that the Romans do not call fire simply Ignis ; 
but those fires which are kindled on elevated places, and shew some sigmal 
which is not yet near, such and such; as those which are kindled upon hills 
and upon heights, and blaze and shew the approach of the enemies, according 
to a compact and sign prearranged, which the Greeks call πυρσος: for this 
reason the Teacher says, * because he foreknew things future." 





SEVERUS OF ANTIOCH. 248 


contests, in suffering, in the harmony of preaching. For they knew 
God, and taught the word of God which without conversion was 
made flesh, and was crucified for us and suffered in the flesh; while 
they little heeded the Simonian and Nestorian advocacy, which is 
blinded and offended unholily at the suffering of the Godhead; for 
they are persuaded that the suffering did not touch that unpassable 
one, although by way of the economy as one made flesh and made 
man he would be in suffering when he was astonished at the sting of 
death which is against us and of sin. And Ignatius indeed said, 
“Permit ye me to be an imitator of the suffering of my God.” 
Epist. Rom. c. vi. 


(217.) From the eighty-fourth sermon, on Basil the Great, and on 
Gregory Theologus. But it was delivered according to custom in 
the interior of the house of prayer of the God-clad Martyr Ignatius. 
And they fixed their view towards heaven like the God-clad Igna- 

tius, and looked for the excellent things which are above, and were 

steadfast, and conversed with bodyless spirits, and, were out of the 
flesh even when in the flesh. Take for me, as a proof of these things, 
the words of him who as in reality had put on God. “For I say, 
not because 1 am bound and am able to understand the heavenly 
things, and the places of angels, and the stations of principalities, 
visible and invisible, from this am I already a disciple; for many 
things are lacking to us, so that we may not be lacking of God.” 

Epist. Trall. c. v. 

Let us, therefore, since Christ is our head and master, and not 
man, as he says in the Gospels, be prepared for the kingdom of Hea- 
ven: like the saying of the Martyr Ignatius, “So that we may not be 
altogether lacking of God. To him to whom it is becoming, be 
praise for ever and ever. Amen. 


Here endeth the eighty-fourth sermon. 


———9—————— 


IX. 
From the Book of the Proofs of the Fathers against the wicked 


Grammaticus. 


T'estimonies of the holy Fathers, who from the time of the Apostles soundly 
taught the right word of faith, and beheld Emanuel one and the same 
in miracles and in sufferings, and rejected the distinction of a duality 
of natures after the union. Of Ignatius Bishop of Antioch and Mar- 
tyr, from the Epistle to the Romans. | 


Permit ye me to be an imitator of the suffering of my God. c. vi. 
Of the Same, after some other [words], from the Epistle to the Ephesians. 

When ye were inflamed in the blood of God, ye accomplished per- 
fectly a deed worthy of the race. c.i. 














949 VARIOUS AUTHORS. 


X 


(218.) Also Ignatius, in whom Christ dwelt and spake even as in Paul, 
and from this he was named the God-clad : for he wrote to the Ephe- 


sians after this manner. Ignatius : 


Ignorance was dissipated, the antient kingdom was destroyed, when 
God was manifested |as] man, for the renewal of life without end: 
and that which was perfect by God took a beginning. From hence 
every thing was moved as one because the destruction of death was 
prepared. ο. xix. 


But also Iynatius the God-clad and Martyr, in writing to the Ephesians, 
taught that Christ, in that he was passible, that is, in the flesh, after 
the trial of sufferings und death was at the last impassible : when still 
in that he was always God, he was also always impassible. But he 
speaks thus. Ignatius: 


There is one physician, carnal and spiritual, made and not made, 
God amongst men, true life in death, both from Mary and from God, 
first passible, and then impassible, Jesus Christ our Lord. ο. vii. 





XI. 


Of the holy Ignatius, the God-clad Martyr and Archbishop of Antioch, 
from the Epistle to the Ephesians. Who taught that Christ was first 
passible in the flesh, and then impassible. 

There is one physician, carnal and spiritual, made and not made, 

God amongst men, true life in death, from Mary and from God, first 

passible, and then impassible, Jesus Christ our Lord. c. vii. 





XII. 
Of the holy Ignatius, Bishop of Antioch and Martyr, from the 
| Epistle to the city Philadelphia. 


Do not err, my brethren: he who cleaveth to him who rendeth the 
church doth not inherit the kingdom of God. ο. iii. 


(219.) Of the holy Ignatius Theophorus, from the Epistle which he 
wrote to the church which is in Asia. 


Let no man err: even heavenly beings and the glory of the angels 
and principalities visible and invisible, unless they believe in the 
blood of Christ who is God, there is judgment even for them. — Epist. 
Smyrn. c. vi. 


Again of the same, from the Epistle to the Ephesians. 
For there is one physician, carnal and spiritual, made and not made, 





VARIOUS AUTHORS. 240 


God in man, true life in death, from Mary and from God, first passi- 
ble and then impassible, Jesus Christ our Lord. c. vii. 


Of the holy Ignatius, Bishop of Antioch and Martyr, from his 
Epistle to the Smyrneans. 

I warn you of evil men, who are beasts and possess only the form 
of men, that not only is it not right that you should receive them, 
but if it be possible ye should not even meet them, but only pray 
for them, that they may repent, which is difficult, but Jesus Christ 
has the power over this. c. iv. 


———9————- 


XIII. 


And again the blessed Ignatius, Patriarch of Antioch, who was the second 

after Peter the Apostle, and he also spake thus in the Epistle to the 
phesians. Ignatius : 

But there deceived the ruler of this world the virginity of Mary 

and her child-birth, and in the same manner also the death of our 

Lord. c.xix. 


Of the holy Ignatius, Patriarch of Antioch, who was the second 
after the Apostles, from the Epistle to the Romans. 


Permit ye me to be an imitator of the sufferings of my God. c. vi. 





And again he says, 
My spirit boweth down to thy cross which is an offence to those 
who do not believe, but to us for salvation and for eternal life. 
Epist. Ephes. c. xviii. 


For the holy Ignatius the disciple of the Holy Apostles said, 
He who honoreth the Priest honoreth Christ. 


———— d ——————— 


XIV. 


(220.) From the book called Plerophoria, or an Apology for 
the Orthodox and. Apostolic Faith. 


Chapter the third, which establishes that God the Word, the only be- 
gotten of the Father, one of the Trinity, having been made man suf- 
fered and was crucified for us in the flesh ; and not man a mere man 
wrought our salvation, as again the same Nestorians also affirm this. 
The holy Ignatius, Bishop of Antioch and Martyr, from the Epistle 
to the Romans. 


Permit ye me to be an imitator of the suffering of my God. ο vi. 


ολ -------ᾱ-- 


951 VARIOUS AUTHORS. 


XV. 


From the Epistle of my Lord the holy Philoxenus, Bishop of 
Mabug, against the passion of the soul. 


And Polycarp the disciple of John was burnt with fire, and Igna- 
tius was devoured of beasts. 





XVI. 


From the book called the Bee, which was composed by my Lord 
Solomon, Metropolitan of Perat Maisan. 


John the son of Zebedee, he also was from Bethsaida of the tribe of 
Zabulon. He preached at first in Asia, and afterwards he was sent 
into banishment to the island of Patmos by Tiberius Cesar, and then 
he went up to Ephesus and built a church there. And there went up 
with him three disciples— Ignatius, who was afterwards Bishop of 
Antioch, and was thrown to beasts at Rome, and Polycarp, who was 
Bishop in Syria (Smyrna) and received the crown of martyrdom by 
fire, and that John on whom he conferred the priesthood and the 
seat of the bishopric after him. He then, having lived a long time, 
died and was buried in Ephesus. For he gave charge that no man 
should know his sepulchre: and there are two sepulchres of the same 
in Ephesus: one concealed of the Evangelist himself, and the other of 
his disciple John, who wrote the Apocalypse, for he says that from the 
mouth of John the Evangelist he heard every thing that he wrote. 





(221.) That child, whom our Lord called and set up and said—that 
unless ye be converted, become like a child, ye shall not enter into 
the kingdom of heaven—was Ignatius who was Patriarch of Antioch. 
And he saw the angels ministering in two bands, and instituted that 
they should minister in the church in the same manner. And after 
a time this institution was abolished, and when Diodorus went with 
his father in the embassy to the country of Persia, and saw them 
ministering in two bands, he came to his own country Antioch, and 
renewed the practice of ministering in two bands. 





XVII. 


Ignatius the God-clad saw in & divine vision the hosts on high 
chanting in two bands, and he delivered it to the holy church of 
God to chant in the same manner. 





XVIII. 


At that time Domitian raised a persecution against the Christians, 
and John the Evangelist was sent to Patmos. But when Evodius had 


MARTYRDOM OF IGNATIUS, 952 


continued 30 years in Antioch, Ignatius became Bishop there, and he 
first instituted that two bands should chant in the Church. 

And also Ignatius, when he had ruled 15 years, was cast to beasts 
at Rome, and Heron stood in his stead. In the 9th year John 
the Evangelist departed this world, having continued in the Episco- 
pate seventy years: and Ignatius and Polycarp were his disciples, and 
the life of John was prolonged to the 9th year of the reign of Trajan. 


Qe 


XIX. 


In the year 419, Trajan made Armenia a province, and in the 
same year Ignatius, who had been the disciple of John the Evangelist, 
suffered Martyrdom in Antioch. 


(222.) THE TESTIMONY OF MY LORD IGNATIUS, 
BISHOP OF THE CITY OF ANTIOCH, 
WHICH HE TESTIFIED IN THE DAYS OF THE 
EMPEROR TRAJAN. 


AT that same time, when the wicked Emperor Trajan had received 
the government of the Romans, Ignatius, who was the disciple of the 
Apostle John the Evangelist, a man « * € who in all actions re- 
sembled the Apostles, and like a wise sailor directed the Church in 
Antioch, and with difficulty passed through the former tempests 
from the many persecutions in the days of Domitian, and like 
a good pilot, with the helm of prayer and constant fasting, and by 
the admonition of spiritual works stood up against the tumults of 
the power of the enemy, being afraid and fearful lest he should lose 
any of the humble and of little strength. And he therefore rejoiced 
at the stability of the Church, and at its rest a little from persecu- 
tion: for he was subdued in himself lest he should go astray from that 
true love of Christ, to which he had been brought near, and should 
be hindered from the perfection of the rank of the Disciples. For 
it was set in his mind, that by the testimony of Confession, if it 
should happen and befal him, he would be brought very near to God. 
And on this account having been a few years constant in the Church, 
like & divine lamp, having enlightened the hearts of all men by explain- 
ing the Scriptures which were disclosed to him through prayer ——. 

rajan, then, after nine years of his reign, his heart being lifted 
up on account of the conquest of the Scythians and the Dacians 
and of many other nations, and thinking that it was becoming 
to him, and that his victory was very imperfect unless he subdued 
the Christians and the people who feared God, to compel them also 
to worship devils, and together with all men to put on the super- 
stition of the nations, while he threatened to persecute all the Saints, 





953 MARTYRDOM OF IGNATIUS. 


that either they should sacrifice to devils, or should receive punish- 
ment ¢ 5 9 € he oppressed them. At the same time [bein 

afraid] on account of the Churches at Antioch, that [noble] ܡ‎ 
dier of Christ, Ignatius, of his own free will ܀ ܀‎ s came even to 
Trajan; for he was [staying] at that time in Antioch, and was 
hastening next to make a descent upon Armenia and upon the 
Parthians. When then he stood before Trajan face to face, Trajan 
said to him, * What art thou, O ill-fated man! who art precipitate, 
and hastenest to transgress my orders, and persuadest (223) others 
also, to perish in an evil manner?" The holy Ignatius then said 
to him, “A man is not to call him ill-fated who is the habitation of 
God; for those devils and demons, which thou servest, are removed 
to a great distance from the servants of God. But if, because I am 
a burden upon those evil ones and against the unclean spirits, thou 
callest me ill-fated, even I myself confess this; because I have Christ 
the king who dwelleth in heaven, Him who destroys and frustrates 
all their inventions." Trajan said to him, “ And who is he that has 
God clothed upon him?" Then Ignatius answered him and said to 
him, * He who has Christ in his heart" Trajan says to him, “ With 
respect to us, then, dost thou not think that the gods are in our 
mind, since they are our helpers in the wars?" Ignatius then 
said to him, “The devils of the nations thou callest gods, so art 
thou in error; for there is one God who made all things in heaven 
and in earth and in the seas and in every thing that is in them, and 
one Jesus Christ his Son, who is the only [Son], whom I look to, that 
I may live in his love." Trajan says to him, “Dost thou speak of 
him who was crucified before Pontius Pilate?" Ignatius says to him, 
* Him I speak of, who has crucified sin and the inventor of it: Him 
who has condemned [the deceit] of devils, and subdued them under 
the feet of those ܀‎ e * who bear him in their hearts.” Trajan 
then said to him, “ Hast thou, then, put him on and art clothed with 
Christ?" Ignatius said to him, “ Yea: for it is written, I will dwell 
in them and I will walk in them." Trajan said, “We command 
that Ignatius who saith, that commonly in every place he beareth 
him who was crucified, should go in bonds and by the hands of the 
Romans, to Rome the great, and there be food for beasts, and that 
the people of the Romans may be pleased by him, when they see 
that which hath befallen him.” When, then, the holy Martyr heard 
this order, he cried with great joy and said, “ I thank thee, Lord, that 
thou hast accounted me worthy of thy perfect love, and hast deemed me 
worthy of the bonds of thy Apostle Paul, and hast bound me in iron.” 
And having said these things, with great joy he received the bonds 
upon him; and prayed, first for the Church, with many tears, imi- 
tating his Lord in this, that like a notable ram of a good flock, he 
went at the head of it. And by the fierceness and the malice of the 
Romans he was snatched away, that he might be sent to Rome for the 
food of rapacious beasts. And with much readiness, then, and with preat 
joy, in the desire of the sufferings of the cross, he went down from 
Antioch to Seleucia (224), and from thence he began to pass by the 
sea; and having with much labour arrived at the city of Smyrna, 


MARTYRDOM OF IGNATIUS. 254 


with great joy, having descended from the ship, he went to the holy 
Polycarp Bishop of Smyrna, who was his fellow in the obedience 
of Christ, whom also he was desirous of seeing, for formerly they had 
been disciples together of the Apostle John. And when he was come 
to him, and they had communicated with one another in the gifts of the 
Spirit, and communicated with one another also in bonds e * e e 
* * he entreated him then that he also would forward his « * # # 
and his alacrity. But the more because in all the churches in every 
place this holy man was received in a friendly manner by the Bi- 
shops, and Presbyters, and Deacons, who were in the churches of the 
cities, who assembled and came to him, that they also, perhaps, might 
have a portion and communion in his gifts, and might be reckoned 
worthy to receive some of his spiritual gifts, but more especially the 
holy Polycarp. For the blessed man looked forward, that by means 
of the beasts he might speedily depart from this world and might 
be known before the face of Christ. And thus he spake, and testified 
by many things of his love of Christ. Stretched out were his hands; 
and the hope of his heart [was], that he might obtain heavenly things 
by a good testimony, and by the help of the prayers of those who 
prayed for his struggle and his contest; and with much solicitude he 
besought God, that those churches might have their reward, which 
came to meet him by means of their chief persons, and conducted 
him with letters of thanks. When, then, he saw the love of all men 
towards him, and the access by means of their ministry to the love 
of God, he was afraid and feared lest he might go astray from his 
unanimity and love towards his Lord, by means of the solicitude 
which there was for him from many, and might wander from the 
door of that martyrdom to which he was sent. And he wrote and 
sent to the Church of the Romans, as it is written below. 

“Ignatius, who has put on God, to her who is magnified in the 
greatness of the Most High and of Jesus Christ His only Son, the 
church beloved and illumined by the will of God who bindeth and 
holdeth all, and the love of Jesus Christ; her, who has the first seat 
in the place of the Romans, who is worthy of God and worthy of 
His splendour, and worthy of happiness and glory, and worthy of 
those things which she asketh, « * e and worthy of chastity, and 
sitteth in the seat of ܀‎ * «* » of love in the law of Christ; in the 
name of the Father I « *  »; and in the name of the Son (225), in 
the flesh and mixed with the Spirit, I, who am supported in all the 
commandments of God by His grace and His mercy, without division 
and purged from all strange things, more especially through Jesus 
Christ our God, blameless, peace and joy I give. I have prayed, and it 
has been granted to me, that I should behold their faces that are wor- 
thy of God, which from a long time I have asked, that I may find in the 
flesh; by Jesus Christ I hope to come and salute you, if there be 
this will, and I be accounted worthy to bear these things even to 
the end. For, if in the beginning, and if in the end, by the good 
administrations which I have begun I look forward, that I may 
obtain this grace even to the end, to receive my inheritance with- 
out hindrance; but I am afraid of your love, lest it should injure 





955 MARTYRDOM OF IGNATIUS. 


me. ForI know that it is easy for you, to do all that you wish; 
but for me, it is difficult for me that I may find God, more espe- 
cially if your sparing be upon me. But 1 entreat you, because I 
have no desire that you should please men, for lo also ye do please: 
for neither shall I find a time like this that I may draw near to God; 
nor will ye find, if it be that ye should ask, a deed like this, and will 
ye be more tranquil For if ye be quiet from me, Iam to myself 
the Word of God; but if ye love my flesh, I am then a Voice ο ο = 


* * 8 ܝ * * ܝ ܝ ܝ ܝ ܝ ^ * * * * * * * 


EXCERPTA IGNATIANA 


ZETHIOPICE. 








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ATHIOPICE. 958 


Ienatius, Martyr, Patriarcha Antiochiz post Petrum, Princi- 
pem Apostolorum, tertius, dixit in Epistola sua: 


Deus, conditor omnium creaturarum, devictor omnium! 
graduum et principatus omnium? naturarum, in tribus personis, 
perfectis ἐν εἰκόνι καὶ προσώπῳ, cum in throno glorize sug sederet 
Omnipotens, una e tribus personis? in utero Domine nostre, 
Sancte Virginis Mariz habitavit, propter unionem Deitatis, 
de qua hoc loco loquimur, factam in Filio; non enim loqui- 
mur de Patre et Spiritu Sancto, neque umquam diximus, illos 
ad assumptionem humane nature in utero Virginis habitasse, 
sed potius Filium solum, unam e tribus personis, eumque 
natum esse ex illa Ille crucifixus est in ligno crucis, et 
remittit culpam ; ille in sepulchro, et resuscitat mortuos; ille 
extra sepulchrum, et relinquit sudarium in eo; ille, januis 
clausis, intravit ad discipulos suos, et dedit iis pacem. Credi- 
mus, esse Patrem in Filio et Spiritu Sancto, et Filium in 
Patre et Spiritu Sancto, et Spiritum Sanctum in Patre et 
Filio. He Trinitas squalis (est) sine separatione et sine 
commutatione, in tribus personis et una Deitas unaque 
Majestas; et unum arbitrium unaque potestas; et unum reg- 
num, una adoratio, et una gratiarum actio, et una gloria debe- 
tur Trino Sancto. Et unum consilium unaque gubernatio, 
et unus honor, et unum robur, et una essentia, et una voluntas 


(!) “Omnium” deest. 

)5( * Omnium" deest. 

(*) “ Una e tribus personis" deest. 

(*) * Eumque natum esse ex illa " deest. 


959 EXCERPTA IGNATIANA 


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E£AH,: HUA : AGT: 009 : AMAA:: OAnTÜ : 


(°) ODALY : (1) MOAN: (*) σολ : 
(^) ORM = deest. () ὠσυπαἡ: — 00 PA: 

(*) dchOO : DAYT AT : deest. (7) qut : 

(^) AIHANAC : PA : deest. 

(5) NATHA NAC : (8) on ncs : 


(3) Pro ANT: FOO T : legitur ANT :: 
(3) Pro O2ZNLN : GM: legitur OZ ATMN :: 


ΣΤΗΙΟΡΙΟΕ. 260 


est Trini Sancti. Pater est Pater, nec est Filius, nec Spiritus 
Sanctus; Filius est Filius, non est Pater, nec Spiritus Sanctus ; 
et Spiritus Sanctus est Spiritus Sanctus, non est Pater, nec 
Filius. Nec convertitur Pater in Filium et Spiritum Sanctum, 
nec Filius in Patrem et Spiritum Sanctum, nec Spiritus Sanctus 
in Patrem et Filium. Hi Tres perfecti sunt in throno 
glorise, conjuncti vinculo unius Deitatis, que est lumen: unum, 
unde exoritur Trinitas, et implet omnes creaturas, et illustrat 
eos, qui sub terra sunt; sicut scriptum est: “Ego impleo 
ccelum et terram, et qui infra in inferno sunt, gloriam meam 
aspiciunt." (Jerem. xxiii. 24.). 

Erubescas tu quoque, qui Deitatem passam et mortuam 
esse dicis, cum verba nostra audieris. Nos credimus, Chris- 
tum Deum passum esse in carne, hominis instar, nec passum 
esse in Deitate, gustavisse mortem in carne, nec mortuum esse 
in Deitate. Et quum audieris, Deum Verbum passum esse 
pro nobis, et* mortuum esse Deum Verbum" propter redemp- 
tionem nostram, intelligas, nos Deitatem cum humanitate in 
unam naturam unire, et uno illo nomine, quod debetur Deo, 
nominare; sicut tu quoque e duabus naturis, i.e. anima et 
corpore, (compositus es), et uno illo nomine, quod debetur 
homini, nominaris. Et anima tua, quamvis non Deitas sit, 
immortalis est 8118 ipsius natura, et diversa a corpore. Jam 
illam dignitatem, quam animis nostris, quia immortales sunt, 
attribuere placet, cur eandem attribuere non velis Deitati 
Trinitatis uni, quae subsistit in Filio Unigenito, Domino 
nostro Jesu Christo? Nonne scis, dicendo —* Deitas mortua 
est," te fieri interfectorem Trini Sancti, et corpus Domini 
nostri in sepulchro perfecte idem a te reddi, ac cadavera 
mortuorum, et separari a Deitate sua, quia substantia Trini- 
tatis una est, scilicet una Deitas? Jam ubinam erit is, qui 
mortem devicit, et infernum captivum duxit? Tu autem 


(5) “ Passum esse pro nobis, et” deest. 
(*) ** Deum Verbum" deest. 
)7( * Mortuorum " deest. 

















961 EXCERPTA IGNATIANA 


41103 : 109 : SHAAPTE : 332A: ας”: FORA : go 
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ETHIOPICE. 262 


reddis eum tamquam imbecillum, numerandum cum mortuis, 
qui non moventur, viribus destituti. 

Immo vero alii quoque Heretici inter Theomachos, quod 
significat “ Dei Inimicos,” occurrunt, de corpore, quod Deus 
e corpore et sanguine Domine nostre, Sancte Virginis 
Marie, sibi sedificavit, et cujus ipsi nórunt eum esse Crea- 
torem, ita sentientes, ut dicant, corpus illud esse sine anima, 
et Deitatem ei fuisse pro anima. Ergo, Deitate ex illo egressa 
ab eoque separata, corpus mortuum est in perpetuum? Sed 
nunc erubescat is, qui hzec dicit et ita negat ; et audiat verbum 
illud Domini nostri, Jesu Christi: «Tristis est anima mea usque 
ad mortem!" De quo, Domine? De populo, qui perditur. 





Et iterum dixit hic Sanctus Ignatius, Martyr, Patriarcha 
Antiochie, in Epistola sua decima tertia : 

“ Vere natus est Dominus noster, Jesus Christus, vere ado-. 
levit, vere edit et bibit, vere crucifixus, vere passus et 
mortuus et sepultus est, et resurrexit a mortuis. Hoc qui ita 
credit, beatus est ; qui rejicit, a vita beata, quam nos spera- 
mus, separatus est. Atque 1, qui Dominum nostrum 
Jesum Christum, Filium unigenitum, dividunt, et postquam 
unus factus est, in duas naturas dissecant, cum Judzis, Dei 
interfectoribus, numerantur, qui in injustitia sua dicunt: 
“non -propter tuum opus bonum volumus lapidare te, sed 
propter blasphemiam tuam, qui, cum homo sis, facis te ipsum 
Deum." (Jo.x.33) Eritque eorum hzreditas par cum 
ilis, qui infirmitatem et diminutionem Fili Dei, Verbi, 
cogitant, eumque in duas naturas dissecant. 





NOTES ON THE THREE 5 
. OF ST. IGNATIUS. 





«. B. γ. represent the three manuscript copies of this Epistle respectively. A. indicates 
the Shorter, and B. the Longer Recension in both the Latin and Greek texts. 





ON THE EPISTLE TO ST. POLYCARP. 

P. 1. The inscription of this Epistle in α. is |aamo] [ܶܓܐܐܛܺܝ ܝܝ‎ agro, l2 
* The Epistle of my Lord Ignatius the Bishop." In β. 62d 1 el? 2123 
“ The Epistle of Ignatius,” and in 7. la2443]» 12022] : ada el? el 
‘‘The Epistle of Ignatius, Bishop of Antioch." The orthography of proper 
names in Syriac varies much: and there is no fixed rule in the manner of 
writing such words as are borrowed from the Greek; neither is the same 
manuscript always consistent with itself. In the text the orthography of a. 
has been followed throughout this Epistle. It will be needless, therefore, to 
make any further observations on this subject, than merely to note the 
variants of B. and y. Thus in the inscription β. reads ܕܐܶܦܝܣܩܘܦܐ ܕܐܓܢܐܛܝܘܣ‎ 
ܝ( ܠܘܪܢܐ‎ ; «4. has ܕܐܶܝܓܢܐܛܝܘܣ‎ 12e222], ܬܐܶܦܪܘܣ‎ . 

1,1. ax03o2|Z. . The word Θεοφόρος, which is retained here, is translated 
in the inscription of the Epistle to the Romans, inserted in the Acts of Martyr- 
dom, p. 224, by Jor 1-2 ca-2À 5e “clad with God ;” and in the other Syriac 
extracts, pp. 197, 201, etc., by jn sf νυν νὰ. having puton God.” I have 
found this epithet frequently applied by Syriac writers to Athanasius and 
others. The termea> 5, which is employed by Ignatius himself in this Epistle, 
1. 7, and was also a favourite metaphor of St. Paul, seems to have been very 
commonly used by them. I quote the following passage from Philoxenus, 
not only as exhibiting the use of the word, but also as illustrating the notion 
of that writer respecting baptism: [ea] 12 ܒܡܠܟܠܘܢܝܬܐܼ ܫܠܚܝܢ ܚܢܢ‎ 
ܘܠܒܫܝܢ ܚܢܢ ܚܕܬܐ. 120,220 ܘܠܒܫܝܢ ܚܢܢ ܚܐ̈ܪܘܬܐ. ܘܒܓܪܢܘܬܐ‎ fonds 
ܚܝܢܢ ܙܕܕܝܩܘܬܐ.‎ τας νο ܘܠܒܫܝܢ ܚܢܢ 12014:03. ܘܚܐܛܝܬܐ‎ “In baptism we 
put off the old man and put on the new; and servitude and put on freedom ; 
and carnality and put on spirituality; and sin and put on righteousness ;” 
Mus. Brit. Cod. Add. 14,596, f.24. b. ; and a little further on, aaa» ܐܝܐ‎ 
ܠܒܝܫ‎ 12e 32 ܠܥܠܡܐ‎ “He that has put on the world has put on 
folly." 


TO ST. POLYCARP. 264 


“of Smyrna.” Both the Greek recensions have ἐκκλησίας‏ ܕܙ ܠܘ ܐܐܐ .1. ܐ 
Zuvpvaíov; the Latin B. Smyrnensium only, which is nearer the Syriac.‏ 
And if, in this instance, Episcopo Smyrnensium be the rendering of ἐπισκόπφ‏ 
Σμύρνης, as Episcopum Smyrnensium, three lines above, is of ἐπίσκοπον‏ 
Σμύρνης, ἴ]ιο copy of the Greek text B., from which the Latin version B.‏ 
was made, agreed entirely with the Syriac in this respect.‏ 

l.2. ܡܠܦܬܠܕܼ‎ “ visited." In employing this word the Syriac translator 
seems to have imitated the paronomasia of the Greek in ἐπεσκοπημένῳ, re- 
ferring it to |}0\@, which has been used in the Peshito as the rendering of 
ἐπίσκοπος: thus, in 1 Pet. ii. 25, τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν 
is translated ܪ̈ܠܝܫܐܼ ܘܦܠܘܪܐ ܕܢܦܬܬܐ ܒܘܢ‎ . In ܘ‎ work written by Abi Nasr 
Yahya Ibn Harír, (or Jarír,) of Tecrit, entitled c ܨ‎ a nal! 
EY Jana ܛܨ‎ | aud ܘܝܨ‎ eol! ܕܐܐܐ ܢ‎ in chapter the Slat, tam 


on the Priesthood, $4342! d ! "m is found the following passage: a) 3S 


Pl, ima p, coole BANS ܦܨܐ‎ Saal! ade coole ܘܨ‎ 8) 
ἄν) RAL (3 ܕܐܩܝܠܛܐ‎ £2! δα)! (3 gums ahs} Wall, iiy, 
al) (3 Use Mao 5,5 aad) NO ܦܪܨܐ | ܙܚ (ܐܨ ܕܩܝ‎ padi bl 
)ܛܐ | ܘ ܠ ܙ‎ | JU 05, E339 Cay, ܒܨܐ‎ usadas 50,441 
T "Ue du! s o9 ail alas so fol Ca cios, 
ܕܓܸܔܵܩܵܦܶܠܢ ܝ‎ ue ou! ole sl ܐܨ‎ over Use, Pam 
ܚܐ‎ g 
“The first order, then, of the orders of the Ministers of the Church, has in 
it three grades—the Patriarchal, the Metropolitan, and the Ejpiscopal. 
Patrik (Patriarch) is a word adopted into the Arabic tongue, and its 
origin is in the Greek Πατριάρχης; and the meaning of it is ‘ Father of the 
Chiefs. Matran (Metropolitan) is also a word adopted into the Arabic, 
being in the Greek Μητροπολίτης: the meaning of which is * Chief of the 
city’: it is also said that it is ‘Mother of cities.’ And so, also, Uskuf 
(Bishop); the origin of which word is Ἐπίσκοπος, and in the Syriac 
l200m.2]|, that is, 3a%m; and the meaning of it is ‘ Visitor,’ that is, one 
who visits the state of the faithful, and inspects their affairs in religion.” 
See MS. Pocock. No. 258 in the Bodleian Library. The 09 , however, 
according to the authorities adduced by Assemani, seems to have been 
ranked, both by the Jacobites and Nestorians, among the Presbyters, and 
not with the Bishops. His office was identical with that of the ܦ{ ܕܚܘ̇ܛ ܐ‎ 
Περιοδευτῆς. See Diss. de Syris Monophysitis, $. x.; and Diss. de Syris 
Nestorianis, pp. nccxc1i. and ncccxxxr. 
2M 











265 NOTES ON THE EPISTLE 


«Po “our Lord,” as the translation of Kvpíov; and thus generally 
throughout these Epistles, 88 also in the Peshito of the New Testament, 

15. Band γ. 412550... |o “God.” There is no equivalent 
for this in either of the Greek recensions: it seems, however, to be necessary 
to complete the sense after ὑπερδοξάζω. 

L7. ܒܥܐ ܚܠܦ 9035« 223 ܐܢܫܐ‎ ]omZo “and pray for all men," 
does not correspond with καὶ πάντας vapaxaAew. B. reads ܒ̈ܢܝܢܫܐ‎ 3 

L8. ܘܬܒܠ ܘ̈ܠܝܬܐܼ‎ “and require things becoming,” stands here as the 
equivalent of ἐκδίκει σου τὸν τόπον. In the Peshito, Rom. ii. 18, ܘܠܝܐܐ‎ 
is the translation of τὰ διαφέροντα. In the inscription of the Epistle to the 
Romans, p. 40, the word ror, although, indeed, not used in precisely the 
same sense, is rendered in this version by JA>09. I suspect, therefore, that 
when the Syriac version was made, the word here was ἀξίωμα, as we find in 
the Epistle to the Antiochians, c. viii. p. 188, οἱ διάκονοι γινωσκέτωσαν otov 
ܐܗ ܐܧ‎ ἀξιωμάτος» and in the first chapter of the Epistle to Hero the Deacon, 
p. 141, evidently borrowed from this place, Παρακαλώ σε ἐν θεῷ προσθεῖναι τῷ 
ὁρόμῳ σου, καὶ ἐκδικεῖν σου τὸ agiopa; and again, in the Epistle to the 
Smyrneans of B. we find τόπος καὶ ἀξίωμα together, ch. vi. p. 107. There can 
be no doubt that many single words have been changed in these Epistles by 
design, as well as whole passages been interpolated, and entire Epistles fabri- 
cated; such as the substitution of gs for ἐπιθυμία in the Epistle to the 
Ephesians, p. 23. This instance seems to be one in which the true reading 
has been retained in the passage which has been borrowed, to give the colour 
of genuineness to the spurious Epistle, while a false reading of a single word 
has been introduced into the text of the true Epistle. In the Constitutions 
of the Apostles, Book ii. ch. 18, we read Γνώριζε οὖν ὦ ἐπίσκοπε τὸ ἀξίωμά 
cov— καὶ ἀξίως ToU τόπου cov év τῷδε τῷ Bie ἀναστρέφου. Compere the 
whole of that and the following chapter, which seem to be imitated from this 
Epistle of Ignatius to Polycarp. Bishop Pearson cites a passage from 
Origen, and another from Alexander of Jerusalem, writers of the third cen- 
tury, containing the expression of τὸν τόπον τῆς ἐπισκοπῆς, and two passages 
of Cyprian, where ‘locus’ seems to be used in a similar sense; but these 
are long subsequent to the time of Ignatius, and probably much nearer to 
the period at which his Epistles were first falsified. 

1.9. Ἰέαο] “unanimity,” does not quite coincide in meaning with τῆς 
ἑνώσεως. This word is used to translate ὀμονοίᾳ in the Syriac extract from 
the Epist. to Magnes. ch. vi. at page 197, 1.24. In the Peshito, 2 Cor. 
xiii. 11, ܘܬܐ‎ is used to render τὸ αὐτὸ φρονεῖν; and in Ephes. iv. 8. we 
find MT ܐܘܝܘܬܐܼ‎ for τὴν ἑνότητα τοῦ πνεύματος The Syriac translator 
had perhaps in his copy ἑνότητος, a word frequently found in the spurious 





TO ST. POLYCARP. 266 


Epistles, and in the interpolated passages of the genuine, as in the 8th 
chapter of this to Polycarp. This seems to afford good ground for the sup- 
position that it also existed somewhere in the true text, since it appears to 
‘have been the practice of the fabricator of the Ignatian Epistles frequently 
to repeat words and phrases which are found in the genuine text, to give a 
fair colour to the spurious. The expression used in the Epistle to Hero, 
ch. i. p. 141, borrowed from this place, is τῆς συµφωνίας---φρόντιζε. In the 
interpolated passages of the Epistle to the Ephesians we read, ἐν τῇ ὁμονοίᾳ 
ὑμῶν kai συμφώνφ ἀγάπῃ -- σύμφωνοι ὄντες ἐν ὁμονοίᾳ-- ἵνα πάντα év ἑνότητι 
σύμφωνα f, Ρ.21. The word ἔνωσις seems to signify actual external union 
and conformity, as well as the concord of doctrine and opinions: such an 
union as the Henoticon of Zeno was intended to effect; and it therefore 
appears to refer to later times, when the Church was broken into sections 
and external divisions. The employment of so many terms relative to 
union in the Ignatian Epistles seems also to refer to the times when the 
question of the union of the natures of Christ agitated the theological world. 
B. and «. read «a1] Sad. 


1.10. «$50 «ο. ܕܠܟ‎ has] “As our Lord beareth thee.” The word 
ܛܠܚܝܢ‎ “beareth,” has no equivalent in the Greek, and has probably been 
added for the sake of perspicuity in the idiom of the Syriac, the repetition 
of the word βαστάζει being unnecessary in the Greek. 

il, literally, *protract (or draw on) thy spirit,” the usual‏ ܬܘܟ 
idiomatic expression for ‘ patience,’ corresponds accurately with avéyov. As‏ 
my perhaps too literal translation has given occasion to a misunderstanding,‏ 
I have now rendered these words by “be patient.” See Jacobson Patt.‏ 
Apost. 3d Edit. p. 464. n. 3.‏ 

P.4. 1. 1. «lzl ܒܕܠܘܬܐ‎ * In prayer be constant." The same expres- 
sion is used in the Peshito, Col. iv. 9. ααδο]2] ܕܒܕܠܝܘܬܐ‎ to translate Ty 
προσευχῇ προσκαρτερεῖτε; while ἁδιαλείπτως προσεύχεσθε, 1 Thes. v. 17., 
which comes nearer to these words of Ignatius, is rendered in the Peshito 
ܡܕܠܚܝܢ ܕܠܐ ܫܠܘܐ‎ coc. The word ἀδιαλείπτοις, which was not in the 
copy of the Syrian translator, seems to have been borrowed from this place 
of St. Paul. «Compare also Ignatius’ Epistle to the Ephesians, ch. x. p. 27, 
where a similar addition has been made. In the passage of the Epistle to 
Hero, borrowed from this place, ch.i. p.141, ἀδιαλείπτοις has not been 
added to καὶ δεήσεσι σχόλαζε, which, as I have before observed, is a con- 
firmation of the Syriac here. The words of 1 Cor. vii. 5, ἵνα σχολάσητε τῇ 
νηστείᾳ καὶ τῇ προσευχῇ, are translated in the Peshito [Scop ܕܬܬܠܢܘܢ‎ 
ܘܠܕܠܝܘܬܐ‎ . Several critics reject τῇ νηστείᾳ καὶ from this passage, in 
which case the words of Ignatius may seem to be a citation from St. Paul. 











967 NOTES ON THE EPISTLE 


In a Syriac translation of Gregory of Nyssa on the Lord’s Prayer, the 
same root is used as in this place of the Epistle to Polycarp: ܗܘ ܕܒܝܘܠܝܧܐܐ‎ 
ܕܩܪܕܝܢܐܼ [ܠܫܝܢ‎ for o περὶ λόγους yoxoAnuevos. See Hom. i. tom. i. p. 718, 
Edit. Par. 1638, and Brit. Mus. Cod. Add. 14,550. fol. i. col. 2. 

1,2. β. and y. ܟܠ ܐܫܝ‎ in the first instance, 8. only in the second. 

φα] “according to the will of God,” agrees with ὀμοήθειαν of B.‏ ܕܒܝܢܐܼ ܕܐܠܗܐ 
and * consuetudinem' of A., rather than with βοήθειαν of A. and ‘adjutorium’‏ 
of B. Moreover, we find, in ch. vi. of the Epistle to the Magnesians, p. 65,‏ 
where the idea is evidently borrowed from this place, πάντες οὖν ὀμοήθειαν‏ 
Θεοῦ λαβόντες, ἐντρόπεσθε ἀλλήλοις, while the word βοήθεια does not occur‏ 
again in these Epistles. Ἀοήθειαν seems to have been only a mistake of the‏ 
copyist, in confounding 8 and µ, an error very likely to occur in manu-.‏ 
scripts of no very early date, from their similarity to each other. In this‏ 
μι as the rendering of Θεοῦ‏ ܕܐܠܗܐ same Epistle, p.8. 1.6, we find‏ 
yvouns, and again in the Epistle to the Ephesians, p. 20.‏ 

For where there is much labour much‏ * ܐܝܒܐ ܓܝܪ — ]2- 133224 .8 . ܐ 
also is the gain.” The words yap and καὶ, which I have supplied from the‏ 
Syriac, are also found in this passage, as cited by Antiochus, see p. 178:‏ 
ὅπου γὰρ πλείων κόπος, πολὺ καὶ TO κέρδος The author of the Constitutions‏ 
of the Apostles seems to have had these passages of Ignatius before him when‏ 
he wrote the eighteenth chapter of the second book: Kai περὶ πάντων µε-‏ 
p(uva — ὡς πλεῖον ἔχων βάρος, καὶ μείζον βαστάζων «φορτίον ---- παρακάλει,‏ 
θέραπευε, ἐπιστάμενος ἡλίκον μισθὸν ἔχεις.‏ 

1.5. 4. ܟܘܠ‎ Qa ΑΝ... ܡܠܢܝܚܝ‎ λμοσι Ἰ95οἱ5 bM * Allay cutting 
with tenderness." The Syriac translator seems either to have read παρά- 
Evoyua for παροξυσμοὺς, or to have misunderstood the word in rendering it by 
DG unless, indeed, there was another word altogether different in the text. 
The same sentiment is expressed in the Constitutions of the Apostles thus: 
My ῥαδίως ovv ἴσθι πρόχειρος eis τὸ ἀποκόπτειν, Book ii. ch. 41. It is worth 
while to compare the whole of the preceding passage, commencing xai ov 
οὖν ὡς συµπαθῆς ἰατρὸς, κ.τ.λ., Which seems to have been suggested by this 
passage of Ignatius; like as many others in the same Constitutions may be 
referred to similar passages of the three Epistles of St. Ignatids. St. Poly- 
carp has uj ἀπότομοι ἐν κρίσει, Ch. vi. Theodoretus, writing in a similar 
manner, uses the expression ἐκτομήν. 'AAX οὐδὲ οὕτως οἱ παγεύφημοι ἄνδρες 
προχείρως εἰς τὴν τοῦ ἀνδρὸς ἐχώρησαν ἐκτομῆν' ἀλλὰ πρῶτον μὲν ἐπειράθησαν 
ἰατρεῦσαι γράµµασι τὴν νόσον. ἐπειδὴ δὲ δυσίατον εἶδον τὸ πάθος, πάλιν THY 
᾿Αντίοχειαν προθύµως κατόλαβο», kai πάλιν ἥπια προσήνεγκαν φάρμακα. Heeret. 
Fab. Lib. ii. c. 8. tom. iv. p. 904. Edit. Schulze. And again, in his letter 
to Flavian of Constantinople, yos yap τὸν ἰατρὸν ἁρμοδίοις πρὸς τὰ πάθη 


TO ST. POLYCARP. 268 


κεχρῆσθαι dapuákois, καὶ ἑκάστῳ προσφέρειν to πρόσφορο», Ibid. p. 1176. 
Compare also the passages from Jerome cited by Cotelerius in his notes on 
this place. The word |; ܦܘ ܝܓܐ‎ employed in this passage by the translator, is 
the term used by Syriac writers to express ἐκτομή or ἀποτομή. Thus I find 
in an imperfect letter respecting Abraham, Bishop of Haran, in Mus. Brit. 
Cod. Add. 14,609, the following passage: [Souda lam] ܐܶܬ ܕܝܠܝ‎ D] 
ܘܓ‎ lesse pde» ܐܟܝܟܐܼ ܘܠܕܝܙܐ ܘܐ̈ܝܟܐܼ‎ hicsam ܠܩܪܒ‎ ]2oa-xol2? 
ܢܬܠ‎ eun ܕܚܘܠܟܠܢܐ‎ “ But he resembled ܘ‎ skilful physician, who with 
skill applies medicines gentle and powerful, and where it is necessary cau- 
terizes and cuts, that he may afford health to the body.” And on the next 
leaf, Ίσσα.” lm ]sco ܡܠܗܝܪܐ 3 ܒܚܘܒܐ‎ bal Jon ουο “ And he was 
like a skilful physician, who cuts with love and heals with pardoning.” Ina 
letter of Mar Jacob of Edessa to a Presbyter John, 1204.0] ܟ ܩܬܝܬܼ ܝܘܚܥܢ‎ 
Mus. Brit. Cod. Add. 12,172. fol. 72, occurs the following passage: 
εν Lu] Won, Viz Ho ܘܐܢܬ ܬܘܒ ܩܒܠܝܬ ܠܠܝܟ [ܘܡܢܘܬܐ ܕ[ܣܝܘܬܐ܇‎ 
[νο lao ܕܙܒ̈ܢܐ ܘܕܩ̈ܘܡܬܐ:‎ Lao flo ً ܕܦܓܕ̈ܐ ܝܕ ܐܢܬ‎ Lyodd ܘܠܐ‎ 
ܟܕ‎ Lady? ܐܐܬ: ܘܕܚܠܝܬܐ ܗܝ ܘܩܝܢܕܘܢܘܣ ܪܒܐ܇‎ 12d ܘܣܟܠܟܠܢܐ ܡܫܕ̈ܬܚܐܼ‎ 
ܠܡܥܕܒ ܫܘܚܢܐ ܙܠܘܪܐ ܘܢܚܠܩܠܝܘܗܝ܇ ܢܩܛܠܝܘܗܝ ܠܟܠܗ‎ a3] ܢܕܒܐ‎ 
ajo ܕܢܐܒܘܐ܇‎ Yo Jyh? ܠܡܣܝܒܪܘ܇ ܘܠܐ‎ lLa ܒܗ‎ la. ܇‎ Las 
ܠܫܘܚܢܗ‎ Qed SO eX» qe ܡܕܪ̈ܦܝܢܐ܇‎ frtosin ܕܢܩܒܠ‎ 
5 & * E * * * * * ܗ ܀‎ Zoemseso 
ܕܡܟܠܬܒܠܚܢ ܡܦ̈ܠܠܢܐ ܡ̈ܠܫܚܠܝܒܐ܇‎ esos ܐܝܬ‎ ln? ܒܐ̈ܣܝܘܬܐ‎ «9ἱ ܗܒܢܐܼ‎ 
«0 ܒܐܣܝܘܬܐ ܬܘܒ‎ colo ܠܘܬ ܝܘܬܪܢܐܼ.‎ (ως [Nod add ܘܡܕܒܪ̈ܢܘܬܐ‎ 

ܪܘܚܢܝܬܐ ܕܢܦ̈ܫܬܐ nd‏ ܝܬܝܪܐ. 
And thou again hast taken upon thyself the art of a physician, but pos-‏ ** 
sessest not dissecting instruments; nor dost thou know the constitution of the‏ 
body, nor the variations of times and stations; neither dost thou possess roots‏ 
and profitable medicines. And there is fear and great danger lest a man,‏ 
while he is desiring to cure and heal a little wound, should destroy the whole‏ 
man, inasmuch as he has not the strength to endure, nor to be cut and cau-‏ 
terized, nor to take those compounded medicines which are able to cleanse the‏ 
ܢ * ܢ * * . 9 wound and to heal it.‏ 
So also, in healing the body, we see that different medicines are requisite,‏ 
and various methods of treatment, which tend to advantage: and also, again,‏ 
in the spiritual healing of the soul much more.”‏ 

The Syriac word |: means generally *a flock." This passage, there- 
fore, if we make no reference to the Greek, may be equally correctly 
translated, * Refresh the Flock with tenderness,” as alluding to the pastoral 
office of Polycarp. 











269 NOTES ON THE EPISTLE 


In using ,ܒܪܘܒܒܐܼ‎ the translator seems to have been influenced by the 
similarity of sound to βρόχαις, as in rendering μετὰ by νο below, p. 8, 1. 5. 

L 6. 4. ܡܕܡ‎ Sas. 

L7. ܠܐܝܠܝܚܝܢ ܕܡܠܬܒܠܫܝܢ‎ “to those things that are requisite.” There is 
nothing in A. to correspond at all with this. Eicaci of B. seems to contain 
a part of what the Syriac translator read, a word probably having been 
omitted, eis d &...., and the remainder contracted into εἰσαεὶ, which the 
editor of the text in the Medicean manuscript afterwards left out as unneces- 
sary. The Chev. Bunsen suggests εἰς à det, p. 94. n. 13. 

1. 8. ܬ ܗܘܐ ܡܫܕܠ‎ “mayest allure," for xodaxevys. The sense of this 
word in this place seems to be the same as in the Constitutions of the 
Apostles, Book i. ch. 2. τῇ ἰδίᾳ γυναικὶ µόνον βουλόμενος ἀρέσκειν, καὶ ταύτην 
κολακεύειν ἐντίμως, σπουδάζων καταθύµιος εἶναι avry. In Book ii. ch. 5. we 
. find this word applied to the Bishop, perhaps suggested by this very passage 
of Ignatius addressed to a Bishop, Ἔστω δὲ o ἐπίσκοκος ἀπροσωπύληπτος, 
µήτε πλούσιον ἐντρεπόμενος $ κολακεύων παρὰ TO προσῄκον, µήτε τένητα 
παρορῶν. 

“ask.” The point under the, which is also found in «., shews‏ ܫܐܠ 
that this word is in the imperative mood: the corresponding Greek word‏ 
is therefore aire of A., not αἰτῇς of B. which I have followed in the‏ 
Greek text.‏ 

Ρ.6. 1.1. ܬܒܠ‎ [254 “the time requireth,” ܘ‎ καιρὸς ἀπαιτεῖ. There is a 
similar expression to this in the Apocryphal Book, called Περιοδου 'Ioavvov; 
και yap καιρος ἀπαιτει Tov ravra yeveoOat. See Birch, Auctarium Cod. 
Apoch. p. 265. In the Festal Letters of Athanasius the same expression 


ܙܒܢܐ Vasa‏ ]2 ܠܝܢ ܬܒܠ Jan‏ ܙܠܘ ܒܠܚܘܕ ܒܢܬ occurs in Syriac—flo‏ 


laa ܘܒܥܒ̈ܕܐ ܢܬܖܕܡܐ‎ Dl ܘܐܡܪ‎ c yal ‘Therefore the time re- 
quireth us also now, that we should not only speak words like these, but 
also in deeds should imitate the Saints.” 

1.2. 8. 9) ܩܘܒܪܢܝܐܛܐ‎ “as a pilot the ship.” A. reads avéuous; but 
in B. we find vst, as well as ἄνεμο. Under any circumstances this pas- 
sage appears to be obscure, and probably was corrupt even at the time when 
the Syriac version was made. Compare Antiochus, p. 178. In the Consti- 
tutions of the Apostles, Book ii. ch. 57., the Bishop is compared to a pilot, 
the idea having been perhaps borrowed from this place: Σὺ δὲ o ἀπίσκοπος 
ὅταν δὲ cuvavOpoitns τὴν τοῦ Θεοῦ ἐκκλησίαν, ὡς ἂν κυβερνήτης νηὸς 
μεγάλης. Ina similar passage of the Epistle of Clement to James, ch. 14., 
Christ is compared to the κυβερνήτης, and the Bishop to the πρωρεὺς. "Έοικεν 
γὰρ ὅλον TO πρᾶγμα τῆς ἐκκλησίας vat peyaAn, διὰ σφοδροῦ χδιμῶνος ἄνδρας 
φερούσῃ ἐκ πολλῶν τόπων ὄντας, καὶ piay Twa ἀγαθῆς βασιλείας πόλιν οἰκεῖν 











TO ST. POLYCARP. 270 


θέλοντας. ἔστω μὲν οὖν ὑμῖν 0 ταύτης δεσκότης Θεός, και παρεικάσθω ὁ μὲν κυβερ- 
yarns Χριστῷ, ὁ πρωρεὺς ἐπισκόπῳ, οἱ ναῦται πρεσβυτέροις, οἱ τοιχάρχοι δια- 
κόνοις, κ.τ.λ. 

1.3. ܬܫܬܘܐ‎ "This word is used in these Epistles to render ἐπιτυχεῖν as 
well as καταξιοῦσθαι. See p.18.1.3. p.40.1.6. p.42. 1.2. and p.2. 1.5. 
Ρ. 14.1.2. p.42. 1.1. 

l. 4. B. and γ. have l3] «ao dul. 

c4] “They who seem to be some-‏ ܕܟܠܡܬܒܪܝܢ ܕܐ̈ܝܬܝܗܘܢ yo,50‏ .6 ܐ 
« ܢܫܝ thing," for of δοκοῦντες ἀξίοπιστοι εἶναι, is similar to {3 ές‏ 
of the Peshito version of Ei γὰρ δοκεῖ τις εἶναι τι, Gal. vi. 8.‏ ܕܐܝܬܘܗܝ ΟΡΟ‏ 
In the Epistle to the Tarsians, c. ix. p. 132, we find the expression ravra ovx‏ 
ἐπιτάττω, ὡς ὤν τι. The conjecture does not therefore seem to be improba-‏ 
ble, that τι may have fallen away after εἶναι, and then ἀξίοπιστοι have been‏ 
inserted, to give a meaning to the passage, by the same hand as wrote λύκοι‏ 
ἀξίοπιστοι in the Epistle to the Philadelphians, c. ii., and xar' ἀξίαν πιστευ-‏ 
όµενοι in the Epistle to the Trallians, c. vi.‏ 

|. 7. ܐܲܝܟ ܐܬܠܝܛܛܐ ܕܒܠܥ‎ “As ܘ‎ combatant who is smitten.” Both 
A. and B. have ἄκμω», which also is the reading in Antiochus, p. 177, Paral. 
Rupef. p. 184, Anton. Melissa, p.186: and both the Latin versions have 
incus. The Syriac seems to be more natural. But if the Greek be correct, 
the translator probably mistook the meaning of ἄκμων, and supposed it to be 
the same as axpuys, Or ἀκμαστής, and therefore rendered it by H4 
* combatant," as in the sentence following. The Syriac translator of the 
extract from the Book of Canons, p. 198, has rendered it by ܚܝܠܬܢܐ‎ “a 
valiant man." If he had the same reading in the Greek he seems to have 
made the same mistake. The word which he has used, however, may 
have been employed to render ἀθλητής» but being a different term from that 
which represents ἀθλητής in the next sentence it makes it appear probable 
that he did not find the same word in both places in the Greek. 

β. andy. osea.‏ .8 . ܐ 

|. 9. «ο, which is omitted in a., but which seems necessary for the sense, 
I had inserted in the text from 8. This has been afterwards confirmed by γ. 

P.8. 1.5. B. -a43oZD30. 

B.and 4. yaaam].‏ .4 ܐ 

“on our Lord's account,” which would be the render-‏ ܡܛܠ «3o‏ .6 . ܐ 
ing of διὰ τὸν Κύριον. Both a. 8. and 4. have, however, uera. The Syriac‏ 
from the similarity of the sound of the two‏ ܩܠ ܐܛܝܠ translator probably gave‏ 
words. The influence of the similarity of sound has been noticed above, see‏ 
and‏ ܒܬ ܕ note, p. 269. The Syriac term to correspond with uera should be‏ 
indeed I have found this very expression in 8 passage in other respects‏ 











911 NOTES ON THE EPISTLE 


similar to this place of Ignatius, in a very ancient copy of the acta of Simeon 
Stylites: ܕܛܘܒܬܐ‎ mdoaro> «50 ܒܬ ܪ‎ 04252]0 0.052] JANdo5]o [S54 [dco 
* How many orphans and widows were brought up and supported, after our 
Lord, in the person of this blessed man." Cod. Add. 14,484, fol. 65. 

1.6. Both β. and «y. [12] in the first instance, and 4. | .2] in the second. 
B. reads also po for 423. 

the will of God,” as Θεοῦ γνώμης in B. is also confirmed‏ * ܕ ܒܝܢܐ ܕܐܠܗܐ 
by the reading in the Hom. de Uno Legislatore, attributed to John Chry-‏ 
sostom, p. 170, γνώμης Θεοῦ, which, indeed, seems to be the true order of the‏ 
words, as also in the Epistle to the Ephesians, τῇ γνώµῃ του Θεοῦ, p. 19.‏ 

1.7. ܛܒܐܝܬ‎ yooo “stand well": this agrees with εὐστάθει of B.; not 
εὐσταθηής of Α. We find this word in the Constitutions of the Apostles, 
Book ii. c. 2, among the qualifications for a Bishop. “Eorw οὖν καὶ νηφάλιος, 
σώφρων, kócutos, evTTa0Hs, ἀτάραχος. In the Epistle of Clement to James, 
ch. xv., we read, Εὐσταθήτωσαν οὖν οἱ ἐπιβάται ἑδραῖοι ἐπὶ τῶν ἰδίων καθεζόµε- 
vor τόπων. B. and +. 

ἱ. 8. 4. 0 ܐܦܝ‎ 

110. |,2» ܕܠܐ ܢܫܬܟܚܘܢ‎ “That they be not found the servants;" an 
Aramaism, signifying that they do not become, and retained in the Greek 
in εὑρεθῶσαν. This expression is very common in the writers of the New 
Testament. Even the writings of St. Paul are not free from this idiom: 
xal εὑρέθη uo: ἡ ἐντολὴ ἡ eic Cony, αὐτὴ εἰς θάνατον, Rom. vii. 105 εἴγε καὶ 
ἐνδυσάμενοι ov γυμνοὶ εὑρεθησόμεθα, ? Cor. v. 3 ; tva ἐν $ καυχῶνται, εὑρεθῶσι 
καθώς καὶ ἡμεῖς, xi. 12. We find this idiom even occurring in passages 
translated from the Greek. Thus in the Peshito, Luke xix. 17, ܕܒܩܠܚܠ‎ 
id Dole} “because thou hast been found faithful in a little;" 
where the original Greek is ὅτι ἐν ἐλαχίστω πιστὸς € ܙ ܙ ܘ :ܐ € ܙ‎ and in the 
very ancient Syriac recension which I am at this moment carrying through 
the press, ch. xxiv. 96, Tatra δὲ αὐτῶν λαλούντων, αὐτὸς ἔστη ἓν µέσῳ αὐτῶν 
is rendered «omluus yolo ܘܟܕ ܗܢܘܢ ܡܟܠ̈ܠܠܚܚܝܢ ܗܘܘ. [ܬܐܒܚܝ‎ “and while 
they were speaking, he was found standing among them.” I transcribe here 
a note of Gio. Bat. Gallicciolli, on the Epistle to the Smyrneans relating to 
this. (4.) Furono) nel greco heurethisan, propriamente inventi sunt. Ma 
questo verbo per idiotismo orientale é lo stesso che essere. Come Luc. xvii. 18. 
Galat, ii. 17. 1 Pet. ii. 22. da Isai liii.9. E celebre il luogo di s. Matteo 
i.18. Antequam convenirent inventa est in utero habens, senza che convenissero 
era gravida per virti dello Spirito santo. See “ Lettere Genuine de Sant’ 
Ignazio: truduzione dal greco di D. Gio. Batt. Gallicciolli.” 8vo. Ven. 1798. 

Ῥ. 10. 1.1. eno ܕܢܥܬܐ‎ c “Fly from evil arts: but rather 


discourse respecting them." The obscurity of this passage seems to have 





TO ST. POLYCARP., 272 


arisen from a misunderstanding of the word κακοτεχνίας, which appears to 
signify nothing more than any improper means of gaining a livelihood, and 
such as are unbecoming the Christian character. Ignatius, therefore, in 
this passage bids Polycarp shun and avoid these, in whomsoever they may 
be found ; and, for the instruction of those under his spiritual charge, to speak 
and teach them what they are, that they may know how to avoid them. 
That this is the meaning of the word κακοτέχνια seems to be plain from the 
use of τέχνη in the Constitutions of the Apostles. Thus, Book i. ch. 4, Ox ἔσῃ 
ὡς πετόµενος kai ἐμπεριπατῶν καὶ ἀλώμενος ἐν ταῖς ῥύμαις, ἀκαιροεπόπτης τῶν 
κακῶς ζώντων' ἀλλὰ τῇ τέχνῃ σου καὶ τῷ ἔργῳ σου προσέχων, τὰ τῷ Θεῷ φίλα 
ἀναζήτει ποιειν. Book iv. ch. 11, 0: µέν τοι πατέρες, παιδεύετε τὰ τέκνα ὑμῶν 
ἐν Κυρίῳ, ἐκτρέφοντες αὐτὰ ἐν παιδείᾳ καὶ νουθεσίᾳ Κυρίου, καὶ διδάσκετε αὐτὰ 
ἐπιτηδείους καὶ ἁρμοζούσας τῷ AOYY τέχνας, ἵνα μὴ διὰ τῆς εὐκαιρίας στρηνιά- 
σαντα, κ.τ.λ. And Book ii. ch. 61, Et δέ τις τὴν τοῦ ἔργου τοῦ ἰδίου πρόφασιν 
ἐπιφέρων, ὀλιγωρεῖ, προφασιζόµενος προφάσεις ἓν ἁμαρτίαις' γινωσκότω ὁ τοιοῦ- 
τος, ὡς αἱ τέχναι τῶν πιστῶν ἐπέργιά εἰσιν ἔργον δὲ ἡ θεοσέβεια' τὰς οὖν τέχ- 
vas ὑμῶν ὡς ἐν παρέργω ποιεῖτε. In the next chapter we find the following 
enumeration of things to be avoided, which may be included under κακο- 
Texvíac —— φεύγετε δὴ καὶ τὰ anpery τῶν Ücauárov: τὰ θέατρά ,ܐ ܬܐ‎ kai τὰς 
Ἑλληνικᾶς πομπὰς, ἐπαοιδὰς, κλήδόνας,ωµαντείας, καθαρισμοὺς, οἰωνισμοὺς, ὀρνι- 
θοσκοπίας, νεκυοµαντείας, ἐπιφωνήσει. The last of these refer especially to 
magical arts, for which the writer of Περιοδοι 'Ioavvov uses this very term: 
Maye, τον µαγον παραδος ενοχος ει’ που εστιν εκεινος 0 KAKOTEXVOS, 
Birch, Auct. Cod. Apoc. p. 277. Eye de ο Νοητιανος πειραν µαηικης κακο- 
τεχνιας καὶ βιβλια πολλα υπο δαιµονων συντιθεµενα. Ibid. p.294. And in 
like manner, also, Theodoretus: Σίµων δὲ πρῶτος, o Σαμαρείτης ὁ µάηος, τῆς 
τούτου κακοτεχνίας ὑπουργὸς ἀνεφάνη, Heret. Fab. Lib.i. ch.i. Vol. iv. 
p. 286. 

1.2. B. reads ܐܕܢ‎ for «λα», and adds ܓܒܕ̈ܝܗܝܢ‎ “their husbands.” 
I suspect the word συµβίοις, which occurs here both for ‘husbands’ and 
‘wives. The Syriac has simply ܓܒܕ̈ܝܗܝܢ‎ “ their husbands” in the one 
case, and ܢܬܝܗܘܢ‎ “their wives” in the other. In the passage imitated 
from this place in the Epistle to the Antiochians, ch. ix., we read οἱ ἄνδρες 
στεργέτωσαν τὰς ὁμοζύγους αἱ γυναίκες τιµάτωσαν τοὺς ἄνδρας -------- ἄνδρας 
τοὺς ὁμοζύγους, and similarly in that to the Tarsians, ch.ix. In that to Hero, 
ch. v., also imitated from hence, Tats ἀδελφαῖς µου πάραινει ayargy τὸν Θεὸν, καὶ 
µόνον ἀρκεῖσθαι τοῖς ἰδίοις ἀνδράσιν, κ.τ.λ. In the Apost. Const., B.i. ch.8., per- 
haps borrowed from this place, Mera—rév Κύριον---ϕοβήθητί σου τὸν ἄνδρα, ὦ 
γύναι, καὶ ἐντράπηθι, αὐτῷ µόνω ἀρέσκουσα. In Latin A., which generally fol- 
lows the Greek so literally, we have ‘viris’ and ‘uxores.’ Ignatius may 
therefore have written simply avópác: and .)ܘܬܐܘ ܙܟ‎ He was not, however, 

: 2N 














273 NOTES ON THE 18 


unacquainted with words compounded with συν, as we see a little further in 
this Epistle, p. 11. 1.85. In the Greek I have supplied ἐν, and read τῷ Kv- 
piv, to correspond with «3322, as we find in the Epistle to Hero, ch.iv., 
ἀγαπᾶν οὖν χρὴ —povov δὲ ἐν Κυρίῳ. It would, however, perhaps be as 
correct to supply κατὰ and retain τὸν Κύριον} 88 ܢ‎ G2 for κατὰ Εὐριον six 
lines below, and in the Ep. to Eph., p. 18, 1.7, where we find Saa.> for κατα 
Ἰησοῦν. 

β. Ἰθαρα,θ], and 4. Ἰθααωθ]. I have preferred πλήν of B. to‏ .6 ܐ 
πλέον of A. as coming nearest to the Syriac. The idea of this passage, ἐὰν‏ 
γνωσθῇ πλὴν ToU ἐπισκόπου, ἔφθαρται, is copied in the Epistle to the Magne-‏ 
sians, ch. vii. p.65., μηδὲ ὑμεῖς dvev τοῦ ἐπισκόπου καὶ τῶν πρεσβύτερων,‏ 
μηδὲν πράσσετε μηδὲ πειράσητε εὔλογόν τι φαίνεσθαι ἴἰδίᾳ ὑμῖν. Compare‏ 
also the following passage from the Constitutions of the Apostles: Mydev δὲ‏ 
ποιείτω τὸ σύνολον ἄνευ τοῦ ἐπισκόπου, μηδέ τινι διδότω τι ἄνευ τῆς ἔκεινου‏ 
γνώμης. ἐὰν γὰρ ὡς θλιβοµένου τινὸς λάθρα τοῦ ἐπισκόπου διδῷ Tit, etc λοιδορίαν‏ 
Tov ἐπισκύπου δώσει, καὶ διαβάλλει αὐτὸν ὡς ἁμελούντα τῶν θλιβοµένων.‏ 


Book ii. ch. 31. 


B. and 4. read ca» ,ܝܐܐ‎ which is nearer the Greek δὲ than tof a. 

1.7. B. ܕܐܦܝܣܩܘܦܐܼ‎ , and 4. ܕ[ܶܦܣܩܒܐ‎ . 

O2}80 ܕܢܗܘܘܢ‎ “that they may be married.” It does not seem pro- 
bable that the Syriac translator had τὴν evwow ποιεῖσθαι in his copy; for 
although this may ultimately give the sme meaning, he would hardly have 
used exactly the same expression to render these words as he has employed 
to translate rats γαμοῦσιν καὶ ταὶς γαμουμόναις in the very same line. These 
words seem to have been adopted here at some subsequent period for the 
same purpose as the term evwors is otherwise so frequently used in the Igna- 
tian Epistles. See note, p. 265 above. 

1.8. 9. yr? No. 

ܒܐܦܣܩܒܐ .7 ,ܒܐܦܝܣܩܘܒܦܐ .6 .1.1 P.12.‏ 

1.9. 8. ,ܕܠܐܦܝܣܩܘܦܐ‎ 7. loceamo}}. 

1.8. los yoosa * With them may there be for me a portion 
with God," agrees with B., Antioch. Mon. p.178., and Paral. Rupef. p.183., 
in the omission of καὶ, and confirms παρὰ of B. rather than ἐν of A. I 
have retained the ἔχειν of B. after yévorro, but the Syriac does not require 
it; nor is it found in Paral. Rupef., but simply µέρος γένοιτο, as in the Syriac. 
See p. 183. 

L4. |», yox ܕܩܠܒܘ‎ “sleep with one another,” is omitted in β. 

. ܐܦܣܢܘ̈ܬ | .8 .1.6 


ἱ. 7. B.and «y. have (2520 for ܠܟܘܢ‎ Both Greek copies have 





ܝ 


TO ST. POLYCARP. 974. 


µενότω, and Latin A. * maneat for the simple ܬ ܗܘܐ‎ “be” of the Syriac. 
In Antiochus Mon., who does not, however, quote the passage literally, we 
read ἔστωσαν. See p. 177. 

1.8. 4. o2 ܐܝܟܘܢ‎ * your treasures," for τὰ δεποσίτα ὑμῶν; and 
ܡܘܗܒܬܐ‎ “^ gifts,” for ra ἄκκεπτα; and 292 “rebel,” or “be a deserter,” 
for δεσέρτωρ evpeby. Mr. Jacobson quotes very appropriately the following 
passage from Vegetius de Re Militari ii. $.20.: Illud ab antiquis divinitus 
institutum est, ut ex donativo quod milites consequuntur dimidia pars seques- 
traretur apud signa et ibidem ipsia militibus servaretur ..... Miles deinde 
qui sumptus suos scit apud signa depositos de deserendo nihil cogitat, magis 
diligat signa. Halloix writes respecting this passage: ** Cum autem mi- 
lites in expeditionem irent, tum ipsi in civitatibus peculia sua castrensia 
deponebant, que reversi recipiebant. Illa igitur deposita appellabantur ab 
eo qui deponebat: accepta autem ab eo qui accipiebat. Confectis ergo 
bellis illi deposita repetebant, hi accepta restituebant." See Illust. Script. 
Sec. i. p. 458. 

1.9. «92440? [pag Ἰοσιό “Let your spirit be enduring,” or “be ye pa- 
tient.” Both the Greek editions add ov», and the Latin A. ‘igitur;’ but this 
particle is omitted in Anton. Melissa and Paral. Rupef. pp. 185, 186. Both 
of these also read uakpo0vuetre, and add ye’ before ὑμῶν, as in B. 

1.10. ܢܐ ?16 ܢܐ ܒܟܘܢ‎ “I rejoice in you,” as the rendering of ὀναίμην 
ὑμῶν. Similar to this is ܢܐ ܒܚܺܝܘܬ[‎ 103 “I rejoice in the beasts,” for 
ὀναίμην τῶν θηρίων, in the Epistle to the Romans, p. 48.; which words, 
however, as quoted by Eusebius in the translation of the extract, p. 208., 
are rendered by ܕܚ̈ܝ ܘܬܐ‎ eanscds ܬܐܠ ܢܐ‎ ^I salute the beasts.” 

B. ܙܒܢ‎ Sac. 

8.14. 7.1. ܕܢܫܬܠܒܕ‎ D] * but is ready to be subject to God." This 
expresses more than ἀλλὰ Θεῷ σχολάζει of the Greek, which is rendered by 
the Syriac translator of the extract at p. 201., 24 5e lap [ܠܝܢܝܬ‎ fi] 
* but is constantly ready for God." Compare note 1. on p. 4. above. As 
this single sentence in the Greek occurs in a long interpolated passage, it is 
not improbable that the last word may have been altered, and σχολάζει have 
been borrowed from προσευχαῖς σκόλαζε above. According to the Syriac it 
should be ἀλλὰ ετοιμός ἐστι ἵνα Θεῷ ὑποτανγῇ, or eis ὑποταγῆν Θεῷ. In the 
interpolated sentence following we find ὅτι ἔτοιμοί ἐστι eis εὐποιῖαν ©$ and 
in that of the Epistle to the Ephesians, ch. v., we have the expression, iva ܘܬܐܘ‎ 
Θεοῦ ὑποτασσόμενοι, perhaps imitated from this passage, as it originally stood 
in this place of the Epistle to Polycarp. This is also translated in the extract 
at p. 197, ܐ‎ . 6, by the same Syriac term, la3p cp», as we find here. 

Ίο. 1] “to Antioch." The Greek copies have Zvpíav; but in‏ .3 ܐ 








975 NOTES ON THE EPISTLE 


the interpolated passage preceding we find ‘Ayrioyeig τῆς Συρίας. The addi- 
tion of this latter word of itself seems to betray the interpolator. It surely 
must have been unnecessary for Ignatius to specify to Polycarp which 
Antioch he meant. The same remark will apply to the Epistle to the 
Philadelphians, ch. x., and to the Smyrneans, ch. xi. In this latter place 
the author of the recension B. seems to have felt this objection, and conse- 
quently has omitted της Συρίας. 

` L8. ܕܦܩܕܬܟ‎ ys] 23 “in my stead as I charged thee." Some 
traces of this injunction, which have been removed from the Greek, still 
seem to remain in the Epistle to the Antiochians ch. xii. ἀσπάζομαι — τὸ 
ποθεινόν pot ὄνομα, ὃν ἐπίδοιμι ἀντὶ ἐμοῦ ἐν Πνεύματι Αηίῳ: ch. xiii. ἁσπά- 
ζεται ὑμας Πολύκαρπος, 0 ἀξιοπρεπὴς ἐπίσκοπος, ᾧ καὶ µέλει περὶ ὑμῶν ᾧ καὶ 
παρεθέµην ὑμᾶς ἐν Κνρίῳ: ο]. xiv. ἀσπαζόμαι τὸν avr ἐμοῦ μέλλοντα 
ἄρχειν ὑμῶν. And in that to Hero, ch. vii. Πιστεύω yap — ὅτε δείξει uoc ܘ‎ 
Παρατίθηµί σοι τὴν ἐκκλησίαν ‘Avrioyéwv. 





Θεὸς "Hpova ἐπὶ τοῦ θρόνου µου. 
Πολύκαρπῳ παρεθέµην ὑμᾶς ἐν Κυρίφ Ἰησοῦ Χριστῷ. Eusebius, speaking of 
the letter to Polycarp, writes, Πολύκαρπῳφ τὴν kar’ ᾿Αντιόχειαν ---ποίµνην 
παρατίθεται.---Βοο]ς iii. ch. 96. See p. 161. 

y. reads «2422» “as thou chargedst us ;” an error which seems to have 
originated from the transcriber mistaking a long final Cof for a final Nun. 
I have added καθὼς ἐνετειλάμην σοι in the text to correspond with the Syriac, 
but I find ἐντέλλομαι, p. 45, 1.1, is rendered by ܡܘܕܥܢܐ‎ , but διατάσσοµαι, 
p. 47, 1.1, by l3] 422; it may perhaps, therefore, be more correct to sub- 
stitute διεταξάµην, as we find in the Peshito, Tit. 1.5, φάρο ܐܝܒܢܐ‎ for ὡς 
ἐγώ σοι διεταξάµην. 


B. Dade, η. ܫܠܡܐ ܩܕܝ̈ܠܝܬܐ‎ » Here endeth the first.” 








ON THE EPISTLE TO THE EPHESIANS. 

P.16. The heading in γ. is Jai] Zod; ܕܬܪ̈ܬܝܢ‎ Zin “Epistle the 
Second, which is to the Ephesians.” 

l.‏ ܣ οσι‏ ܬܐܶܦܪܘܣܼ .4 .1. ܐ 

L9. ܘܡܫܟܠܝ»ܐܼ‎ “and perfected,” which also corresponds with the 
Latin B. “replete.” This word agrees much better with πεπληροφορημένῃ in 
the inscription of the Epistle to the Philadelphians, or with rewAnpwpévg and 
πεπληρωμένοις in those of the Epistles to the Smyrneans and Romans, than 
with πληρώματι, as it is found in this place. In the translation of that to 
the Romans this same Syriac word |aSSoaSo is used. The genuine text 
of this place corresponding with that of the Epistle to the Romans, has been 
probably imitated in the inscriptions of the Epistles to the Philadelphians 


TO THE EPHESIANS. 976 


and Smyrneans; while the word πληρώματι, a term frequently used by 
various sects of the Docets, seems to have been substituted here and em- 
ployed in the inscription of the Epistle to the Trallians probably for one 
and the same purpose. 

The Chev. Bunsen has well remarked that Ignatius, in writing to the 
Ephesians, seems to have borne in mind the beginning of St. Paul’s Epistle 
to them. Ephes.i. 1—14., Εὐλοηητὸς ὁ @eos...... 0 εὐλογήσας ἡμᾶς 

. καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμον, 
εἶναι ἡμᾶς ἁγίους καὶ ἁἀμώμους κατενώπιον αὐτοῦ, ἐν ἀγάπῃ προορίσας 
ἡμᾶς....... eis ἔπαινον δόξης τῆς χάριτος αὐτοῦ. 

1.8. ܘܡܫܡܠܝܐ‎ “and perfected.” Here we have the same Syriac 
word to correspond with ἠνωμένην as with «Agpeuar: above. It seems 
very improbable that the translator should have rendered this latter Greek 
term by the same word as the former. "Ἡνωμένην appears to have been sub- 
stituted here for some other term, with the same object in view as the intro- 
duction of ἔνωσι», &c., mentioned above in the Epistle to Polycarp. See note, 
p.265 above. A few lines further we find the same verb, «ola Saa, em- 
ployed to represent ἀπηρτίσατε: |aSaaSo would therefore be equivalent to 
ἀπηρτισμένη, ἃ word which does indeed occur at the end of this Epistle, or to 
κατηρτισµένη, which is likewise found in the interpolated passage ch. ii. of 
this, and also in ch. viii. of that to the Philadelphians. In this latter place 
the writer, wishing to keep up the same idea as is represented by ἠνωμένην, 
appears nevertheless to have retained the genuine word, which the Syriac 
seems to show that he found in this place, and consequently to have used 
the expression ὡς ἄνθρωπος eis ἔνωσιν κατηρτισµένο. I have printed ἥνω- 
µένην and ἐκλελεημένη», as they are found in both the Greek Recensions; 
but according to the Syriac, ἄτρεπτον is to be referred to δόξα», and the two 
following epithets should be in the dative case, to agree with ἐκκλησίᾳ. I 
suspect also the word ἄτρεπτον, which is a dogmatic term of a later period, 

meaning * inconvertible." 
(pi? ܒܢܝܫܐ‎ “In the purpose of truth.” I formerly supposed that this 
might have been an error of the copyist for |?14» |a, “in the passion of 
the truth," to agree with ἐν πάθει ἀληθινῷ of the Greek. But the reading 
ܢܝܫܐܼ‎ is confirmed also by y.; and indeed it seems more probable that the 
Syriac, as it now stands, is correct —* chosen," or “elect in the purpose of 
truth." Compare 1 Pet. i. 2., “to the elect..... according to the fore- 
knowledge of God." Rom. ix. 11. “that the purpose of God according 
to the election, may remain," iva 7 xar ἐκλογὴν πρόθεσις τοῦ Θεοῦ µένῃ. 
Eph. i. 11., προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν 
βουλὴν τοῦ θελήµατος, “ being predestinated according to the purpose of him," 
&c.; to which latter place, as it has been remarked above, Ignatius seems 


977 NOTES ON THE EPISTLE 


to have referred in this his own Epistle to the Ephesians. I have not altered 
the Greek word in the text. It might have been προθέσει, subsequently 
changed into πάθει, with the object of combatting the Docetz, who appear 
to be so often opposed in the interpolated parts of these Epistles, or perhaps, 
indeed, the Phantasiaste ofa later period. Thus, in the inscription of the 
Epistle to the Trallians we have τῷ πάθει Χριστοῦ, in that to the Philadel- 
phians ἀγαλλιωμένῃ ἐν τῷ πάθει τοῦ Κυρίου. It is worth while to compare 
the words ἄτρεπτον, ἠνωμένην καὶ ἐκλελεηγμένην ἐν πάθει ἀληθινῷ, 8 they stand 
in the Greek, with the following passage from the Preface of the Eranistes 
of Theodoretus: καὶ ὁ μὲν πρῶτος περὶ τοῦ 4 + pe < TOV εἶναι TOU μονογενοῦς 
υἱοῦ τὴν θεότητα δέξεται τὸν ayava’ 0 δὲ δεύτερος γεγενηµένην τὴν ἔνωσιν τῆς 
τοῦ δεσπότου Χριστοῦ θεύτητός τε καὶ ἀνθρωπότητος ὁ δε τρίτος περὶ τῆς d πα- 
θείας τῆς τοῦ σωτῆρος ἡμῶν ἀγωνιεῖται θεότητος. Edit. Schulze, Vol. iv. p. 4. 
Let it be borne in mind that Theodoretus, if we reject the passage said to have 
been cited by Athanasius, is the first after Eusebius who quotes any of the 
interpolated passages in the genuine letters, or any of the spurious Epistles, 
and this also, in the very work from which I have cited the words above. 
Farther, there is a remarkable similarity in many of the terms and phrases 
used by Theodoretus with those of the interpolated and spurious letters. 

l. 4. ܕܐܒܘܗܝ- ܠ ܘܢ‎ * of the Father of Jesus Christ our God.” 
Both the Greek Recensions insert καὶ after IIarpoc ; thus distinctly asserting 
the divinity of our Lord by restricting του Θεοῦ ἡμῶν to the latter member 
of the sentence, which, without the conjunction, would be undetermined, as 
in the Syriac. We find, however, in the Syriac at the end of the Epistle 
to the Romans, (qn ܡܠܫܝܚܐܼ‎ QA “of Jesus Christ our God." It is 
probable, therefore, that the meaning here also is the same. 

*In Ephesus.” Both the Greek Recensions add τῆς‏ ܒܐܦܣܘܣ δ.‏ ܐ 
Actas, which may have been a gloss crept into the text. We find, however, in‏ 
the inscriptions of the Epistles to the Trallians, the Philadelphians, and the‏ 
Smyrneans in A., and in B. also of the last, τῆς ‘Actas added in a similar‏ 
manner. Such addition is certainly unnecessary, and highly improbable if‏ 
Ignatius had indeed written these several Epistles from the places, and sent‏ 
them by the persons mentioned in these Epistles. May not the author of‏ 
the Recension B. have felt this objection, as he seems to have done various‏ 
others, and therefore have been induced to remove τῆς Ασίας from two out‏ 
of three of the places where it occurred ?‏ 

1.5. [Scots D» 120,42 “in blameless joy.” ᾽Αμώμῳ χαρᾷ of B., not 
χάριτι of A. In the 7th ch. of the Epistle to the Magnesians in A. we 
find also ἐν τῇ χαρᾷ τῇ ἀμώμφ. 

1.8. Ἰ91]ο halo ܒܒܝܢܐ ܒܕܒܝܢܐ‎ * By nature in a will pure and just.” 


The Syriac seems to express something more than merely φύσει δικαίᾳ, the 


TO THE EPHESIANS. 978 


meaning of wbich is at least obscure. On the supposition that the Greek 
had been translated from the Syriac, and not the Syriac from the Greek, 
the omission would be easily accounted for by the similarity of blo 
occurring so immediately after 1342. The passage to correspond with the 
Syriac ought to be some such as this, $ κέκτησθε φύσει ἐν yvdun ὁσίᾳ xai 
δικαίᾳ, from which the notion seems to have been borrowed in the beginning 
of the Epistle to the Trallians, duwpov διάνοιαν---ἔχοντας---κατὰ φύσιν. I 
have added xai before κατὰ πίστιν, which is not found in the ordinary 
editions of B., upon the authority of the Manuscript in the Bodleian 
Library (see Whiston's edition, p. 102), to agree with «Ὀ]ο of the Syriac. 
This, however, is omitted in 4. 

oda] ς.. 2ο “and yeare fervent.” 4. «0144230 “and ye have‏ .9 . ܐ 
been fervent." The two extracts from Severus, p.219, p. 217, have‏ 
“and ye have been inflamed.”‏ ܘܐܫܝܬܗܠܝܒܬܘܢܙ 

Ῥ. 18. 1. 1. ܒܠܓܠ‎ * with speed," or “speedily.” The Greek copies 
have τελείως. The Syriac translator probably read ταχέως, which seems to 
agree better with the sense of the passage. ܒܠܓܠ‎ in the Epistle to the 
Romans, p. 48, represents συντύµως. The Syrian translator of this passage, 
as it is cited by Severus, p. 213, has Malis * perfectly," which agrees 
with τελείως. 

y. adds ܓܝܪ‎ after ܒܕ‎ , which corresponds with the Greek. 

1,2. ܣܘܠܪ̈ܢܐ‎ “actions.” . ܣܘܠܙܢܐ‎ only, without the mark of the plural, 
which may be rendered “ visiting." The Greek has ἀπὸ Zvpías. I formerly 
thought that this might have been a mistake of the Syriac translator, in con- 
founding ܣܘܼܠܨܢܐ‎ with |43am, on account of the similarity of the sound of 
the words Stirono and Suriya. Such an error, however, would more 
naturally occur in translating from the Syriac into Greek, than from 
the Greek into Syriac. But I now think it much more probable that 
the Syriac is correct as it stands. In the Epistle to the Romans, p. 48 
of this same edition of these Epistles, we have ܣܘܪܝܐ‎ «ο “from Syria,” 
corresponding with ἀπὸ Συρίας: there seems, therefore, no reason why such 
an error should occur in the one place rather than the other. Moreover, it 
agrees much better with the purport of the whole passage, that the Ephe- 
sians should have hastened to see Ignatius when they heard that he was 
bound in close custody so as to be unable to visit them, or in any way to be 
actively engaged, than merely when they heard that he was * bound from 
Syria.” There can be no other plausible reason assigned for such a change 
in the Syriac, than the chance that the translator had confounded the two 
words; but this does not seem probable, inasmuch as we find that he has not 
done so in the other case; while it is evident that if Ignatius had been 





279 NOTES ON THE EPISTLE 


strictly bound from visiting and acting, he could hardly have written all 
those Epistles which now go under his name, or have taken that active 
part during his journey which the letters themselves would lead us to 
infer that he must have done. It would be necessary, therefore, for the 
fabricator of those Epistles to remove any such expression in the true text 
as would contradict his statements in the false. He seems, therefore, to have 
substituted Συρίας from the passage in the Epistle to the Romans, “ From 
Syria even to Rome I fight with beasts—— being bound with ten leo- 
pards," p. 47, 1.5. 

Ve2|2]» “to be devoured of beasts.” Both the Greek‏ 0 ܚܝ̈ܘܬܐܼ 
copies have θηριοµαχῆσαι; and in the Syriac translation of the passage‏ 
from the Epistle to the Trallians, ch. x., where this word occurs, it is‏ 
rendered in the same manner, p. 200, /. 20, “I may be devoured of beasts.”‏ 
This does not quite express the same meaning as the Greek. In the‏ 
ܒܝܬܐ .1202 1565 ܐܐ Epistle to the Romans, p. 48, θηριομαχῶ is rendered by‏ 
I am thrown among beasts ;” and in the translation of the same passage,‏ * 
yos‏ ܚ̈ܝ as cited by Eusebius, p. 209, it is given much more literally,‏ 
“I fight with beasts." The same expression, solo‏ ܦܠܬܟܬܫܝ lh]‏ 
“fighting with beasts,” is used by the Syriac translator of Chry-‏ ܠܡ ܚܝ̈ܘܬܐ 
sostom, to represent θηριοµάχους. See Hom. 35, on 1 Cor., near the end, Mus.‏ 
Brit. MS. Add. 12,160. fol. 24. rect. col. ii. In the Epistle to the Romans,‏ 
Ignatius, speaking of his treatment by the soldiers who guarded him, uses‏ 
the term θηριομαχῶ; but in expressing the same desire as he does here, he‏ 
writes d καὶ κολακεύσω ouvTopus µε καταφαγεῖν, which accords better with‏ 
the idea expressed by the Syriac than the Greek.‏ 

1.3, lowe ܗܐ ܕܚ̈ܠܫܬܘܐ ܐܢܐ ܠܗ ܐܬܡܕܐ‎ go>? “That by means of this 
of which I am deemed worthy I may be able.” The verb lola] is always 
used in these Epistles to correspond with émrvyety as well as with ἀξιω- 
θῆναι. The passage, therefore, corrected according to the Syriac, is iva διὰ 
τοῦ ἐπιτυχεῖν δυνηθῶ. Both the Greek Recensions have paprupiov, which 
appears to have been a gloss crept into A., while ἐπιτυχεῖν was afterwards 
rejected from the text of B. as unnecessary. The addition of paprupiov 
seems to have been subsequent to the time when the copy was transcribed 
from which the Latin version A. was made, inasmuch as it agrees with 
the Syriac by reading only * ut potiri possim discipulus esse.” In ch. viii. 
of the Epistle to the Romans the interpolator has retained the idiomatic ex- 
pression, and uses ἐπιτυχῶ alone, as in this place: ᾿Αιτήσασθε περὶ ἐμοῦ ἵνα 
ἐπιτύχω, p.53. We have a similar instance of. the omission of the object 
after the verb by St. Paul, Phil. iii. 12., οὐχ ὅτι ἤδη ἔλαβον. 

1.4. 21103220 (02]2» «old 2242] * Ye were diligent to come and see 





TO THE EPHESIANS. 280 


me.” There is nothing to correspond with this in either of the Greek Re- 
censions; but the Latin A. has also again retained the true reading in 
›› videre festinastis,” and not received the interpolation τοῦ ὑπὲρ θυσία», 
which seems 4ο have thrust the other words out of the text. It is evident, 
also, from this, that the Latin version A. has followed a manuscript tran- 
scribed before these additions had been made to the Greek text. I copy 
here Bishop Pearson’s note upon this place: “ Hec sententia valde per- 
plexa est. In Grecis duo vocabula deesse videntur, que tamen in Cod. suo 
vidit et transtulit Vet. Int. Forte scriptum fuit ἰδεῖν ἐσπουδάσατε post θη- 
ριομαχῆσαι. Quod si post ἐσπουδάσατε statim Ἐκεὶ οὖν, κ.τ.λ., omnia erunt 
clara et perspicua." In the Martyrdom of Ignatius we read ἔσπευδε. . . 
Πολύκαρπον . . . θεάσασθαι.--ΟΠ. iii. p. 192. 

l.5. ܩܒܠܝܢ‎ * we have received.” A. and B. have both the. singular, 
which is perhaps the true reading, as we find Ignatius using the singular 
number immediately before. The variation might have arisen from the 
particle ἐν, following ἀπείληφα, having been connected with it, and then 
read as though it were ἀπειλήφαμεν. 

“your Bishop" of the Syriac, agrees with B., but A.‏ ܐܦܣܩܦܐܼ y.‏ .6 . ܐ 
adds ἐν σαρκὶ, perhaps to distinguish it from τῷ πατρὶ Ἰησοῦ Χριστοῦ τῷ‏ 
πάντων ἐπισκόπῳ in the Epistle to the Magnesians, ch. iii. p. 61.‏ 

1.7. 4. «9233020. 

“that ye may bein his likeness”; that is, “like him,” a‏ »00012« ܒܕܩܠܘܬܗ 
common Aramaism which is so exactly retained in the Greek ἐν ὁμοιώματι av-‏ 
«τοῦ, that we may almost suppose the latter a translation of the former. St. Paul‏ 
retains this expression even in his Epistles: Ἐν ὁμοιώματι ἀνθρώπων, Phil.‏ 
"Ev ὁμοιώματι σαρκὸς ἁμαρτίας, Rom. viii. 9. See also i. 23. v. 14. vi.5.‏ .11.0 

l. 8. 4. .ܐܦܣܩܘܦܐ‎ 

P. 20. 1.1. «92130 ܕܐܫܬܘܩ‎ ¥ should be silent from you," would seem 
to require ἀφ ὑμῶν, not περὶ as in the Greek. In the Epistle to the 
Romans we find ἐὰν σιωπήσητε ax’ ἐμοῦ. The meaning of Ignatius is, that 
his love did not suffer him to refrain from exhorting them ; and not that it 
did not suffer him to refrain from speaking concerning them. The change 
of ἀπὸ to περὶ may have been caused by the long passage interpolated here, 
which quite breaks off and disjoints the writer's meaning, and destroys the 
peculiar force of the word ἀγάπη. As it is now restored by the Syriac, 
the continuity of the idea is kept up. Ignatius says that he had received 
their attentions (whatever they may have been), through Onesimus their 
Bishop, in love unutterable, whom he prays that they all may love and 
imitate, being such an one as they ought to thank God for; and then imme- 
diately transferring the idea to himself, he urges his own love as his excuse 

20 











281 NOTES ON THE EPISTLE 


for taking upon himself to offer a few words of exhortation to them. It 
is important to observe the modesty of Ignatius in this place. He does 
not intrude his admonitions and advice upon the Ephesians, but simply 
urges his love, which their kindness in sending to visit him in his bonds 
must have rendered still warmer as an excuse for offering them a few words 
of exhortation, after he had previously proposed their own Bishop as the 
example whom he prayed God that they might follow. 

I. 2. ܕܐܠܗܐ‎ ha ܕܬܬܣܒܐܛܘܢ‎ “that ye be diligent in the will of 
God." This does not accurately correspond with ὅπως συντρέχητε τῇ 
qvoug τοῦ Θεοῦ. In the Epistle to Polycarp, p.12, συντρέχετε is represented 
by ܚܕܕ ܐ‎ yo» ado “run together with one another;" which is a literal 
translation. In the interpolated passage immediately following, Christ is 
called τοῦ πατρὸς ἡ γνώµη; and it is said of the Bishops, ἐν Ἰησοῦ Χριστοῦ 
γνώμῃ eioiv; or, if the particle ἐν be omitted agreeably to the Latin version, 
Jesu Christi sententia sunt, as Dr. Hammond suggests (Dissert. ii. c. 25. 
§. 12; see also Dr. Smith's note on this place), γνώµη εἰσί. The change, 
therefore, of a word agreeing with ܬܬܶܣ ܝܐ ܛܘܢ‎ in this place to συντρέχητε 
would seem to enforce one of the great objects which the interpolator had in 
view, viz. obedience and concurrence with the Bishop. Indeed, in the very 
next chapter he proceeds ὅθεν πρέπει ὑμῖν συντρόχειν τῇ τοῦ ἐπισκόπου 
γνώµῃ. The original word, before this passage was corrupted by the in- 
terpolator, was perhaps σπουδάσητε. Thus we find in this same Epistle, ch. v., 
σπουδάσωµεν οὖν μὴ ἀντιτάσσεσθαι τῷ ἐπισκόπῳ, which is rendered by the 
Syriac translator at p. 197, ᾖ. 6, by the same word ܐܐܣ ܐܝ ܐܛ‎ . Again, ch. xiii., 
σπουδάζετε is translated by the same verb, ea4 2a So ܗܘܝܬܘܢ‎ , ibid. 7. 10. 
Further, in the Epistle to the Magnesians, ch. vi., which is an imitation of 
this part of the Epistle to the Ephesians, we find ἐν ὀμονοίᾳ Θεοῦ πάντα 
σπουδάζετε πράσσειν, for which the very same word ܬܬܣܦܐܛܘܢ‎ is again 
used in the Syriac extracts, ibid. 1.24. It was the practice of the inter- 
polator, as I have already observed, not merely to introduce whole sen- 
tences and chapters into these Epistles, but also, for the purpose of carrying 
some peculiar meaning, to alter single words, which he again reproduced in 
the interpolated parts, to give them an appearance of truth. From the 
comparison of the passages which I have cited, it seems therefore not im- 
probable that the true reading here is σπουδάσητε instead of συντρέχητε. 

P. 24. 1. 1. 4. lee ἐπιθυμία of B. agrees with the Syriac. The 
idea of Ignatius seems to pass on from ἀγάπη “love” or “charity,” the 
greatest of Christian virtues according to St. Paul, to ἐπιθυμία “lust” or 
** desire," the root of so many vices. The substitution of £pi; refers more 
appositely to the divisions caused by heresies mentioned in the interpolated 
passage preceding. 





TO THE EPHESIANS. 982 


The Chev. Bunsen, referring to St. Paul, Rom. vii. 5, proposes to read 
here ἐνεργῆται for ἐνείρισται--8 word which seems also to have displeased the 
author of the recension B., who has consequently substituted ὑπάρχει, and 
to replace βασανίσαι by βασκανίσαι, referring again to St. Paul, Gal. iii. 1. 
The Syriac agrees with A. in both. 

“T rejoice in you, and‏ ܚܕܐ ܐܢܐ ܒܟܘܢ -242A5co‏ ܐܢܐ ܥܠ [ܦܝܟܘܢ .9 . ܐ 
ο,‏ ܚܕܐ ܢܐ offer supplication on your account,” is like 113] -2asAse‏ 
which is the Peshito rendering of μετὰ χαρᾶς τὴν δέησιν ποιούμενος, Phil. i. ± ;‏ 
while πάντων περίψηµα ἕως ἄρτι is translated in the Peshito by |;>09‏ 
Lams 1o,» ward» “T am the expiatory offering for every man even‏ 
till now, 1 Cor. iv. 13 ; again, περίψηµα τὸ ἐμὸν πνεῦμα Tov σταυροῦ, occurring‏ 
my spirit.‏ * ܦܓܕܐ ܘܚܝ also in this Epistle, is rendered by‏ 
boweth down to the cross." It does not seem probable, therefore, that the‏ 
Syriac translator read the passage exactly as it now stands. For ἁγνίζωμαι‏ 
this‏ ܡܠܬ ܒܫܢ he probably read ἀγωνίζομαι, which would be rendered‏ 
may have been afterwards changed into -2242 A50 ; as we find in different‏ 
for ἀγωνιζόμενος οἱ Col. i. 29.‏ ܠܬܐ 5« and‏ ܩܪ ܠ ܒܬܝ copies of the Peshito,‏ 
See various readings to Schaaf's edition of the Peshito New Testament.‏ 
In Rom. xv. 30 we read συναγωνίσασθαί µοι ev ταῖς προσευχαῖς.‏ 

1.3. (ads ܒܟܠܗܘܢ‎ “in all ages,” would require πᾶσι to be added. 
The Chev. Bunsen proposes that the passage be read thus: Περίψημα ὑμῶν 
καὶ ἄγνισμα ὑμῶν, Ἐφεσίων ἐκκλησίας, τῆς διαβοήτου τοῖς αἰῶσιν, οἱ σαρκικοί. 
Οἱ σαρκικοὶ, κ.τ.λ. See his reasons in note 14, p. 88. 

P. 26. 1.1, yap, which I have added in the text to correspond with the 
Syriac, is also found in Antiochus, οἱ γὰρ σαρκικοὶ, κ.τ.λ. See p. 178. 

. ܕܦܘܒܪܫܝܢ y.‏ .2. ܐ 

1.3. [ܝܠܚܝܢ ܓܘܕܿ‎ * for they”: as if the reading were a yap, not à δὲ, 

l. 4. «921m “ye have done;” and so in the line following, as if the 
word had been ἐπράσσετε. The Latin A. has *operata sunt, which also 
seems to indicate a different reading from the text of the Greek as it stands 
at present ; and so, likewise, in the line following. 

1. δ. «. ܟܠܡܕܡ‎ : 

1.6. 4. adds ܐܢܬܘܢ‎ after ܘܡܬܢܓܨܝܚܢ‎ à 

L7. +. (0214 4560 * your pulley”; this word is not found in the 


Lexicons; but its meaning is plain as a noun of instrument from the root 
D» “to draw," as water out of a well. 


P. 28. 1.3. ܠܘܩܒܠ ܡܠܝܗܘܢ ܘܒܗܝܠܝܢ‎ « against them harsh 


words,” &c. The Syriac in this place varies so considerably from the text 











283 NOTES ON THE EPISTLE 


of both the Greek recensions, that it could hardly have been translated 
from either of them ss they now stand. It has nothing to correspond with 
πρὸς τὰς ὀργὰς αὐτῶν. Ἰδ.δο ܡܠܝܗܘܢ‎ * their harsh words," agrees appa- 
rently with µεγαλοῤῥημοσύνας αὐτῶν of A. ; 11435 Zo2a2Sc ^ in gentleness 
of mind," with ταπεινόφρονες; and ܒܐ ܝܚ ܘܬ ܐ‎ “in gentleness,” with ἐν πρᾳό- 
τητι of B., or πρᾳεῖς of A. The direct use of the imperative all through 
in B. corresponds more closely with the Syriac; while the employment of 
ἀντιτάξετε and νικήσατε seemis to refer to the same idea as is expressed by 
Q145]] “be ye armed," to which no equivalent is found in A. 

1. 6. ܒܗܘܢ‎ «0j305 ܬܬ‎ [lo “and be ye not astonished at them." I oncesup- 
posed that this might have been a mistake of the transcriber for oSc5Z2 flo 
* and do not resemble,” or * imitate," which would agree better with μὴ σπον- 
δάζοντες ἀντιμιμήσασθαι of A. than ἀμύνεσθαι of B. In the Peshito, 45052] 
is generally employed to translate θαυμάζειν and ἐκπλήσσεσθαι — Thus in 
John v. 90 we find «041350:22 «ola]» for ἵνα ὑμεῖς Oavpatyre; and v. 28, 
exactly as in this place, | ܒܗܕ‎ «0j50322 ܐ‎ : My θαυμάζετε rovro. Instead, 
therefore, of μὴ σπουδάζοντες ἀντιμιμήσασθαι αὐτούς, we ought, perhaps, to read 
καὶ μὴ θαυμάζετε ἀντούς, which indeed seems to suit the context. The sense 
of the whole passage appears to be, ** Pray for all men, for there is hope that 
all men may repent ; and still more endeavour to induce them to become dis- 
ciples, by the example of your good works. Shew yourselves to be humble, 
meek, pious and gentle, in true faith, against their haughty, blasphemous, 
and ferocious bearing, in error; and wonder not at this conduct on their 
part.” He probably alludes to 1 John iii. 18 : My θαυμάζετε---εἰ μισεῖ ὑμᾶς 
ὁ κόσμος, which is rendered in the Peshito by the same Syriac words 
[sos ܠܟܘܢ‎ lim el vaa] (9:02 ZZ do. 

P.30. 1.1. fasgSaso. This word seems rather to mean emulator, than 
simply imitator. It is used once in the Peshito, Heb. vi. 12, ܐ ܕܬܗܘܘܢ‎ 
122352202» ܠܝܗܢܘܢ‎ 1245050 , μιμηταὶ δὲ τῶν διὰ πίστεως: and Heb. xiii. 7, 
µιμµείσθε τὴν πίστιν αὐτῶν is.translated by ܒܗܝ ܣܢܘܬ ܗܘܢ‎ 0,800. The 
usual root employed to represent μιμεῖσθαι is (Sop. In Ephes. v. 1, µιµη- 
Tat τοῦ Θεοῦ, the very expression used also by Ignatius in this Epistle, p. 15, 
is rendered in the Peshito nl ܕ݀ܡܠܚܝܢ‎ so. In the Epistle of the Church 
of Vienna respecting the Martyrs cited by Eusebius, E. H. b. v. ch. 22, 
we read of καὶ ἐπὶ τοσοῦτον ζήλωταὶ καὶ μιμηταὶ Χριστού ἐγένοντο, which is ren- 
dered in the ancient Syriac version in the British Museum, Cod. Add.14, 689, 
ܗܟܢܐ ܐܝܬܝܗܘܢ ܗܘܘ ܛܢ̈ܢܐ ܘܡܡܕ̈ܝܢܐ ܕܡܠܫܝܚܐ‎ σι en > ܕܗܢܘܢ‎ 
The sense of the passage seems, therefore, to be as I have rendered it, ** Let 
us then be imitators,” &c. The construction of the Syriac is similar to the 


TO THE EPHESIANS. 984 


Peshito, Luke ix. 46, ܘܥܠܝܬ ܒܗܘܢ ܡܚܫܒܐܐ 0280 ܟܝ ܙܒ ܒܗܘܢ‎ εἰσῆλθε 
δὲ διαλογισμὸς ἐν αὐτοῖς τὸ, τίς ἂν εἴη µείζων ἐν αὐτοῖς; and xxii. 94, ἐγένετο δὲ 
καὶ φιλονεικία ἐν αὐτοῖς, τὸ, τίς αὐτῶν δοκεῖ εἶναι μείζων. See also Mark ix. 94. 
There is a passage similar to this of Ignatius in the Constitutions of the 
Apostles, Book V. ch. vi.: 3:6 καὶ ὁ εὐχομενος ἐκείνου μαθητὴς εἶναι, ζηλοῦτω 
τους αὐτοῦ ἀγῶνας, µιμεῖσθω τὴν ὑπομόνην. Compare also Polycarp's Epistle, 
ch. viii, μιμηταὶ οὖν γενώμεθα τῆς ὑπομονῆς αὐτοῦ καὶ ἐὰν πάσχωµεν διὰ τὸ 

ὄνομα αὐτοῦ, δοξάζωμεν αὐτόν. 

P. 92. 1.1. ܘܡ“ ܠܘ ܕܫܘܘܢܼܝܐܼ ܗܘ ܥܒܕܐ‎ of promise is the work.” This 
is the rendering to correspond with the Greek. If the Syriac stood alone, 
it would perhaps be more fitly translated “not that the promise is the 
deed.” A. has inserted vv» in this passage, which is rendered obscure by the 
long interpolation separating it from the original context, which relates solely 
to practical duties. In the Syriac the meaning is clear, and runs thus: 
** But let us endeavour to be followers of our Lord in meekness, and in our 
readiness to undergo any sufferings for the sake of our faith ; for the mere 
profession of it is nothing, unless we continue stedfast in the practice of it 
even to the last." "The preceding passage, however, in A., οὐδεὶς πίστιν 
ἐπαγγελλόμενος ἀμαρτάνει---οἱ ἐπαγγελλόμενοι Χριστιανοὶ εἶναι δι ὢν πράσσονσι 
ὀφθήσονται expresses the same meaning, and seems to be nothing more than 
a paraphrase of the original passage. B. expresses it οἱ ἐπαγγελλόμενοι 
Χριστοῦ εἶναι οὐκ ἐξ ὧν λέγουσι µόνον, ἀλλὰ καὶ ἐξ ὧν πράττουσι γνωρί- 
ζονται, giving only the paraphrase, and omitting the original sentence. 
A similar form of expression is found in the Epistle to the Romans, 
p. 43, ov πεισµονῆς τὸ ἔργον. It is worth while to compare the follow- 
ing passages in the Constitutions of the Apostles, which seem evidently 
to refer to this place: καὶ λόγον ὑφέδει τῷ Θεῷ, οὐχ ὅτι δευτέρῳφ γάμφ 
συνήφθη, GAA’ ὅτι τὴν ἑαυτῆς ἐπαγγελίαν οὐκ ἐφύλαδε, καταστρηνιάσα τοῦ 
Χριστοῦ" διότι μετὰ πίστεως καὶ φόβου Θεοῦ οὐκ ἦλθε φυλάξαι τὴν έπαγγε- 
Aíary' διὸ χρὴ μὴ προπετῶς ποιείσθαι THY ἐπαηγελίαν, ἀλλὰ per’ ἀσφαλείας 
κρεῖσσον γὰρ αὐτῇ ἐστὶ μὴ εὔξασθαι, 7 εὔξασθαι καὶ μὴ ἀποδοῦναι, Book III. 
ch. i. det γὰρ τὴν ἐπαγγειλαμένην, ἄξια τῆς ἐπαγγελίας ἔργα διαπρασσοµένην 
δεικνύειν τὸ éxayyéAua αὐτῆς, ὅτι ἐστὶν ἀληθὲς. Pope Celestinus, in the 
5th century, writes: uy ἐκδύσηται τὸν θώρακα τῆς πίστεως 0 ἐπαγγελλόμενος 
στρατιώτης τοῦ Χριστοῦ. See Pontif. Roman. Epist., edit. Schoenemann, 8vo. 
Gotting. 1796. p. 824. 

l. 2. 4. adds ܗܝ‎ after | ܡܝܐ‎ 


P. 84.11. ܠܨܠܝܒܐ‎ Luo) Ingo “My spirit boweth down to the 


cross,” as the translation of περίψηµα τὸ ἐμὸν πνεῦμα τοῦ oravpov of Α., is 


so different from the rendering of περίψηµα above, p. 23, that it hardly 





285 NOTES ON THE EPISTLE 


seems probable that the translator could have read the same word in both 
instances. B. affords no assistance in this place, having omitted the word 
altogether. The Syriac extract containing this passage, p. 219, /. 20, employs 
the same words, only substituting ܠܕܠܝܒܟ‎ “to thy cross," for IL 
“to the cross.” Instead of ܠܟܘܢ‎ “to you,” it also reads c *to us," 
agreeing with ἡμιν of A. The Armenian translator also read ὑμῖν. See Jahres- 
bericht der Deutsc. Morgenl. Gesel. fur 1846, p. 208. The change of ὑμῖν to 
ἡμῖν probably comes from 1 Cor. i. 18 : ὁ λόγος γὰρ ¢ τοῦ σταυροῦ τοῖς μὲν ἄπολ- 
λυμένοις µωρία ἐστὶν, τοῖς δὲ σωζομένοις ἡμῖν δύναμις Θεοῦ ἐστί. Ignatius seems 
to have alluded to this; and the interpolator, following in his steps, proceeds in 
the next passage to refer to, and indeed almost to quote, the following verse of 
St.Paul. Ephraem Syrus uses a similar expression, ya Ingo lev 
Lous, Opera, edit. Assemani, tom. iii. p. 404. : 

y. reads ܬܩܘܠܬܐ‎ for |ANoo2. 

P. 86. ܐܬܟܒܝܬܐ ܕܩܠܬܐܼ‎ there has been hidden," &c. There is no 
passage in the whole of the Ignatian Epistles which appears to have been 
alluded to and cited so often as this; viz. by Theophilus Antiochenus, 
or whoever the author may be, p.158; by Origen, p.150; Eusebius, 
p.164; Basil, ibid; Jerome, p.166; Jobius Monachus, p.174; Ti- 
motheus of Alexandria, p. 211; and in the Syriac extract, p. 219. More- 
over, I find it alluded to in the preface to a Commentary on the Go- 
spel of St. John, Mus. Brit. Cod. Add. 14,682, in the following words : 
Ew ܐܟܠܩܪܕܐ‎ c3 ܥܠܗܝ ܕܟܡܐ ܐܝܬܝܗܝܢܥܠܠܬܐ ܕܐܬܟܣܝܢ‎ Mg; ܩܦܠܐܘܢ‎ 
ܘܡܐܛܠ ܗܢܐ ܟܕ‎ ]2e3co ܕܗܠܝܢ ܬܠܬ ܐܡܪܢܐ ܕܝܢ ܒܐܛܢܐܼ ܕܒܬܘܠܬܐ ܘܝܠܕܐ‎ 
ܒܗ ܒܗ ܕܐܠܗܐ ܐܝܬܘܗܝ‎ way ܚܒܝܒܐ ܕܐ‎ wag ܕܗܢܘ‎ Joo ܫܡܠ‎ «2229. Ζαν 
ܕܐ ܕܕܡ‎ joo] ܟܕ ܕܝܢ ܚܙܝܗܝ‎ σι ܝܗܒ‎ honos [52] Sod, ܒܪܫܥܬܗ‎ 
" Chapter 28, on how many causes were hidden from the devil. We 
also state that they are three; I mean, the pregnancy of the Virgin, and 
the birth and death. And for this reason, when at the Jordan he had heard 
‘this is my beloved son,’ that he might not perceive that he is God, imme- 
diately after being baptized he gave him an occasion for the temptation. 
When there the devil saw him fasting,” &c. 

y. adds mZasco “and his death, which agrees with the Greek, omitting 
opoiws; but «y. agrees with 8. in adding the conjunction, “and the three 
mysteries.” Origen, the earliest who cites this passage, speaks only of the 
virginity of Mary escaping Satan’s knowledge. In the Commentary attri- 
buted to Theophilus Antiochenus the virginity and birth only are alluded 
to; and so also in Basil and Jerome, who seem to have copied from him. 
Moreover, in the Epistle to the Philippians, ch. viii. p. 151, where the two 
former are mentioned as escaping the knowledge of Satan, nothing is said 








TO THE EPHESIANS. 286 


of the death of Christ being equally hid from him. In the passage quoted 
by Eusebius we find the death of our Lord introduced, and also in subse- 
quent writers. The testimony of the most antient authors, so far as it goes, 
seems to confirm the reading of 8. in omitting mZasco “ and his death.” 
And indeed this appears to be at least as natural as the addition. The vir- 
ginity of Mary and the birth of our Lord escaped the knowledge of Satan ; 
but the statement that his death did, seems to be contradicted by St. John, 
who says that Satan put it into the heart of Judas to betray him, John 
xiii. 2, and Luke xxii. 3; and thus was the chief instigator of the circum- 
stance which led to his apprehension, condemnation, and execution. He 
could not, therefore, be said to be ignorant of the facts of our Lord’s death 
. in the same way as he was of his miraculous birth and conception. If, 
therefore, the words καὶ o θάνατος belong to the true text, they must refer to 
Satan's ignorance of the blessed results to be obtained by our Lord's death, 
and not to the simple fact of his crucifixion. 

[. 2. o;Slu]; —— ]MS Zo, καὶ τρία ܘܐܬܐ‎ ἐπράχθη. It is not 
easy to see the exact meaning of these words. Andreas Cretensis, or the 
writer from whom he borrowed, not understanding what “the mysteries of 
of the shout” signified, has substituted μυστήρια φρικτα: see p.180. The 
Chev. Bunsen proposes as the probable reading, τρία μυστήρια éevapyn—— 
ariva ἐκηρύχθη τῷ ἀστέρι. 

If the reading of β. be correct, it would appear that the “three mysteries 
of the shout,” whatever be their meaning, ought to be taken in connection 
with the virginity of Mary, the birth of our Lord, and the appearance of 
the star to the Magi. They may refer to the song of the heavenly host, 
“Glory to God in the highest,” &c. Allusion. seems to be made to 
Rom. xvi. 25, 26. ¬ 

1.8. tases ry SO “from the star.” The long passage relating to. 
the star is similar to the following in the Protevangelium of James. 
Εἴδομεν ἀστέρα παµµεηέθη, λάµψαντα ἐν τοῖς ἄστροις τοῦ οὐρανοῦ, καὶ αμβλύ- 
νοντα τοὺς ἄλλους ἀστέρας, wore μὴ φαίνεσθαι αὐτούς See Fabricius, Cod. 
Apoc. p. 115. Thilo, Cod. Apoc. p. 256. I give here also the text of this 
passage as it is found in a very ancient Syriac manuscript in the Bristish 
Museum (Brit. Mus. Cod. Add. 14,484): ܚܙܝܢ ܟܘܟܒ̈ܐ‎ Lead ܐܠܚܢ‎ 
[rood afsaszio . baja} 12205 ܗܠܝܢ‎ A2 ܕܠܝܬ ܪ ܛܒ 020242 ܕܢܗܪ‎ 
Na Fa £z ܕܐܒ ]| ܡܠܬܚܙܚܢ ܗܘܘ ܘܝܨܕܠܢܝܢ ܕܡܠܒܟܐ‎ [ops ܠܢ ܢܘܗ :ܗ‎ 
** The Magi said, We saw a star that was very exceeding in its magnitude, that 
shone among the rest of the stars. And the stars were darkened by its light, 
so that they were not even seen. And we knew that a king was born unto 
Israel.” In a book called ly ܡܠܪܬ‎ “Cave of Treasures,” written by one 





987 NOTES ON THE EPISTLE 


^ Ephraem (see Assemani Bibl. Or. tom. ii. p. 498, iii. p. 281), I have found 


the following passage: «aj4sZ] alt «253 ܠܫܝܚܐ‎ peal t 09r ܡܢ‎ 
ܗܘܘ ܠܗ ܓܝܪ 122023 ܒܪܕܩܝܥܐܼ ܕܫܡܝܐ‎ cala lao cs ܠܗܘܢ ܟܘܟܒܐܼ‎ 
μας ܘܛܠܝܬܐ ܒܓܘܗ ܟܕ‎ 1220» (9035 co ܕܩܪܢ ܗܪ 01012 ܕܚܙܬܗ ܝܐܚܝ݀‎ 
ܒܪܫܗ ܐܝܟ ܠܝܕܐ ܕܐܝܬ ܠܗܘܢ ܠܡܠܟܐ ܩܕܡܝܐ ܘܠܟܠܓܘܫܐ‎ MZ ܛܠܝܐ ܘܣܝܡ‎ 
ον ܡܛܠ ܕܟܠܝܗܘܢ ܗܘܦܟܝܗܘܢ ܒ̈ܠܠܘܫܐܼ ܕܟܘܟܒܐܼ‎ Lo; 
* For two years before the birth of Christ the star appeared to the Magi; 
for they beheld the star in the firmament of heaven, which shone with a 
light, the appearance of which was greater than all the stars: and there was 
a girl in the midst of it holding a boy, and a crown was placed upon his head, 
according to the custom of the ancient kings and Magi of the Chaldeans.” 
I have copied this passage from a& manuscript in the Chaldee character, 
brought from the east by Col. Chesney. 

lg» ܒܓܠܝܢܗ‎ *gt the manifestation of the Son.” In the Greek Θεοῦ 
ἀνθρωπίνως has been substituted for τοῦ viov; we find, however, in the next 
chapter, τῷ vig ἀνθρώτου, καὶ vig Θεοῦ. 

1.9. 4. reads mindy. 

1.4, ܠܬܝܩܬܐ‎ | Zo23 Sco * and the ancient kingdom.” There is no verb 
for this clause in the Syriac: καθῃρεῖτο ought perhaps, therefore, to be 
removed from the text. The Chev. Bunsen compares here, 1 John iii. 8, 
cis τοῦτο ἐφανερώθη ὁ vios τοῦ Θεοῦ, ἵνα λύσῃ τὰ ἔργα τοῦ διαβόλου. I cannot 
forbear quoting here the following passage from ΙΓΕΠΕΡΙΡ: Λέγεται δὲ, φησὶ, 
καὶ vig Χριστὸς, τουτέστιν ἡ δωδεκὰς' τὸ yap vios ὄνομα γραμμάτων ἐστὶ τεσ- 
σάρων, τὸ δὲ Χριστὸς ὀκτώ ἅτινα συντεθέντα, τὸ τῆς δωδεκάδος ἐπέδειξαν µέγε- 
Gos. πρὶν μὲν οὖν, dei, τούτου τοῦ ὀνόματος τὸ ἐπίσημον φανῆναι, τουτέστι τὸν 
Ἰησοῦν, τοῖς υἱοῖς, ἐν ἀγνοίᾳ πολλῇ ὑπῆρχον οἱ ἄνθρωτοι καὶ πλάνῃ. ὅτε δὲ ἄφανε- 
ρώθη τὸ ἐξαγράμματον ὄνομα, ὃς σάρκα περιεβάλλετο, ἕνα eig τὴν αἴσθησιν τοῦ 
ἀνθρώπου κατέλθῃ, ἄχων ἓν ἑαυτῷ αὐτὰ τὰ ἓξ καὶ τὰ εἰκοσιτέσσαρα" τότε γνόντος 
αὐτὸν ἐπαύσαντο τῆς ayvolas, ἐκ θανάτου δὲ cis ζωὴν ἀνῆλθον, τοῦ ὀνόματος αὐτοῖς 
ὁδοῦ γεννηθέντος πρὸς τὸν Πατέρα τῆς ἀληθείας. τεθεληκέναι yap τὸν Πατέρα τῶν 
ὅλων λῦσαι τὴν ἄγνοιαν, καὶ καθελεῖν τὸν θάνατον. Edit. Massuet. p. 76. 

15. 4. ܐܬܝܠܘ‎ and μας. 

1.6. [ܓܕܬܐ ܕܬܪ̈ܬܝܢ.܀‎ Moa. “ Here endeth the second letter." 





TO THE ROMANS. | 28S 


ON THE EPISTLE TO THE ROMANS. 


P. 40. The inscription in η. is AZ» |Z]. 

l.1. 4. ܬ ܐܦܘܣ‎ co2,2 “In the greatness.” This same Syriac 
term is used to represent µεγαλειότητι here, as µεγέθει in the inscription of 
the Epistle to the Ephesians, p. 16. 

L.2. η. ܒܪܫ̈ܐ ܒܕܘܒܐܐ| ;]132 ܕܪ݀ܗܘܡܝܐ‎ bolus “ In the place of the coun- 
try of the Romans.” This confirms the reading of both the Greek récensions 
against chori of A. and the conjecture of Vossius. Casaubon, Exercit xvi. 
ad Ann. Baron. p.669, pronounces τόπῳ χωρίου Ῥωμαίων to be a barba- 
rous expression; nor indeed was it to be expected that a Syrian Bishop 
should write Attic Greek, or other.than such as would bear evident traces 
of the Aramaic idiom, which indeed are manifest throughout these genuine 
Epistles. The expression |25c0o17» 15Z] “the country of the Romans,” is 
of this kind. Thus in the Peshito, Mark v. 1, bine 1520, εἰς τὴν χώραν 
τῶν Γαδαρηνῶν; Lukeiii-1, Τραχωνίτιδος χώρας, ܒܐ }| 42 ܒܘܐ‎ ; Matth. xvi. 
18, ܕܩܣܕܝܐ‎ 1320), εἰς τὰ µέρη Καισαρέιας; Mark viii. 10, ܙܕܠ̄ܩܪ ܢܘܬܐ‎ 1320, 
eis τὰ µέρη Δαλμανουθά; Acts xxvii. 2, jam]» 32), τοὺς κατὰ τὴν ᾿Ασίαν 
τόπους. In these, and in numerous other passages which may be adduced, 
the idiomatic use of |3Z] is apparent, although various Greek terms are 
used to represent it, a8 χώρα, µέρη, τόποι, and χώριον in this place of Ignatius. 
The addition of the word τόπῳ seems to restrict the sense to the locality of 
Rome. It was to the church situated at Rome, and not to the general 
church of the Romans, that this letter was addressed. This is manifest 
from the whole tenor of the Epistle. Bishop Pearson, although he does not 
seem to have been aware of the Aramaisms in which these Epistles abound, 
confirms my views by adducing a passage, which we know to have been ori- 
ginally written in the dialect of Edessa, in the following note. **1 Cor. i. 2, 
ἐν παντὶ Tory, αὐτῶν Te καὶ ἡμῶν, idem quod ἐν ܙܕܘ‎ τῇ Ἀχαίᾳ. 2 Cor. i. 1, 
Non infrequenter nomen civitatis aut incolarum τῷ rome adjungitur; ut in 
titulo Epistole, quam Abgarus Princeps Edesse apud Euseb. H. E. i. 13, 
inscripsit Jesu Σωτῆρι ἀγαθῷ, ἀναφανέντι ev τόπῳ Ἱεροσολύμων: h.e. pre- 
cipue quidem Hierosolymis et locis circumvicinis.” Of this the following 
is the representation in the ancient Syriac version of Eusebius in the 
British Museum: yoSajols |3Z}> ܛܒܐ ܕܐܬܚܙܝ‎ loo;2 ܕܠܝܫܘܠ‎ Cod. 
Add. 14,689. In Luke iv. 87 we find eic πάντα τόπον τῆς κεριχώρον. The 
Chev. Bunsen makes the following remark upon this place: * Wir nehmen 
éy τόπῳ absolut, als in dignitate, in officio suo, und lassen den Genitiv 
χωρίον (oder χώρον) unmittelbar von προκάθηται abhangen. So heisst es, 

2P 


289 NOTES ON THE EPISTLE 


noch in derselben Aufschrift: προκαθηµένη τῆς ἀγάτης, ebenfalls mit dem 
Genitiv, in derselben Auffassung, des Vorsitzes uber etwas, in etwas, nur 
dass der Sinn hier geistig gewandt wird, wie er in der ersten Stelle rein 
ortlich gefasst ist. Für den Gebrauch von ἐν τόπῳ in der angegebenen 
Bedeutung genügt es, auf den Anfang des Briefes an Polycarp zu verwiesen, 
wo es heisst: ἐκδίκει σον τὸν τόπον, dein bischofliches Amt, deine Bischofs- 
wurde.” P.114, not. 2. 

la ܘܫܘܝܐ‎ “and worthy of life" does not agree with ἀξιοπρεπὴς of 
the Greek editions, which word is rendered in the Syriac version of this 
Epistle, inserted in the Acts of Martyrdom at p.224, 1.97, by masts ܘܫܘܝܬ‎ 
sufficiently accurately. If the Greek be the true reading, Lass is probably 
a mistake for |JaS. The expression “worthy of life” is similar to St. 
Paul's, Acts xiii. 46, καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς. 
We may also compare Rom. i. 82, οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι 
θανάτου εἰσὶν. 

1.9. 1,50, 0 “and of remembrance.” There is nothing similar to this in 
the Greek in this place. We find, however, in the ‘inscription of the Epistle 
to the Tarsians, ἀξιομνημονεύτῳ immediately following ἀξιεπαίνῳ, and pre- 
ceding ἀξιαγαπήτῳ: and as this has been borrowed from the genuine 
Epistle, it seems probable, that at the period of the fabrication of that to the 
Tarsians ἀξιομνημόνευτος occupied the place of αξίαγνος in the present copies 
of the Greek: this latter word is rendered literally by 12022, bios 
in the Syriac inserted in the Acts of Martyrdom at p. 224. 

L4. .܀‎ reads ܘܡܫܟܠܠܝܐ ܒܢܡܠܘܣܗ ܕܡܠܫܝܚܐܼ ܒܪܫܐ‎ “and perfected in 
the law of Christ.” The interpolation in the Greek text has separated these 
words. We find them, however, retained in rexAnpopeévois, and in Christe 
habens legem of A., whence Vossius conjectured Χριστόνομος for Χριστώνυμος. 
The Syriac translation at p. 224 has also |aaaSo» ܒܢܩܠܘܣܗ‎ “in the law of 
Christ,” as it is in this place. In the Epistle to the Magnesians, ch. ii. 
p. 61, we find vóue Ἰησοῦ Χριστοῦ, which is probably copied from hence. 
St. Paul writes, Gal. vi.2, καὶ οὕτως ἀναπληρώσατε τὸν vóuov τοῦ Χριστοῦ. 
The punctuation of the Syriac in B. refers ἀμώμως to the preceding sentence, 
and not, as in the Greek, to xAetora χαίρειν: γ. leaves it doubtful. 

1.6. ܩܕܝ ܘܕ ܕܠܝܬ‎ «30 “ Long since have I prayed.” I have chosen érevfa- 
μόνος, which y is the reading in Simeon Metaph., in preference to ἐπεὶ εὐξαμένος 
of the Colbert and other MSS., as being nearer to the Syriac, and also as 
affording a better sense. The conjecture of the Chev. Bunsen, not. 8, p.115, 
adding πάλαι, which: might have been the origin of πλέον in the interpola- 
tion following in the Greek, would bring the text still nearer to the Syriac. 
Nevertheless, Yae,0 «3Ο may perhaps only serve to express more distinctly 





TO THE ROMANS, 290 


the past signification of the participle; and further, the interpolated passage 
containing πλέον is omitted in Simeon Metaphrastes. 

L7. qa? lan “now therefore.” The word Lan “now,” which is im- 
portant in enabling us to determine the time, and, consequently, the place at 
which this Epistle was written, has been omitted, probably by design. See 
note on p. 48, 1.5 below. 2» seems to be the representative of yap in B., 
and of enim in both the Latin versions. 

3. reads ܘܐܫܠ ܬܠܡܒܘܢ‎ - a] 42m5o. Something more seems to be 
expressed by (250a Salo ܕܐܩܒܠܟܘܢ‎ *to meet (or receive) you 
and salute you," than simply ὑμᾶς ἀσπάσασθαι: a word perhaps has fallen 
out of the text, or been omitted designedly. ü 

P.42. 1.1. Ίος ܐܶܢ ܢܗܘܐ‎ “If there be the will," agrees with ἐάνπερ 
θέληµα 9 of B., while A. adds τοῦ Θεοῦ after θέλημα, an addition which 
seems to have been made subsequently to the Latin version A., which has 
simply voluntas. And this reading is confirmed by the fact of the interpo- 
lator having made use of this expression in other places; it having been his 
practice, as I have already observed, to borrow the genuine words of Igna- 
tius, to give a colour to his own fabrications. "Thus we find in the Epistle to 
the Ephesians, ch. xx. p. 97, ἐάν µε καταξιώσῃ Ἰησοῦς Χριστὸς — καὶ θέλημα 
n; and again, in that to the Smyrneans, ch. xi. p.118, κατὰ θέλημα δὲ κατη- 
ξιώθην; and also in that to Polycarp, ch. viii. p. 18, ὡς τὸ θέλημα προστάσσει. 

fy. «122342Z]| ^ we have been supplied.” 

1.2. ܸܢ ܐܫܬܘܐ ܚܫܘܫܐܝܬ‎ 6 If I be deemed worthy to arrive at the 
end, that I may receive my portion without hindrance through suffering." 
The word joa], as I have observed above, is used to represent ἐπιτυχεῖν 
as well as ἀξιωθῆναι. la Sog acm agrees with eis πέρας of B., and is con- 
firmed by ܠܫܘܠܡܐ‎ {So,& of the Syriac version of this Epistle at p.225, 1.7. 
There is nothing to correspond with oafitodsaS “to arrive,” in either of 
the Greek copies. It seems probable that the word ἰέναι, which I have 
added, formerly existed in the text, and that it became changed to εἶναι, and 
was then transferred, to follow εἰς τέλος in the preceding sentence: compare 
in the Epistle to the Ephesians, p. 81, éav tis εὐρεθῇ καὶ eis τέλος without the 
addition of εἶναι. The word χάριτος seems to have been a gloss introduced 
into the text, like μαρτυρίου in the Epistle to the Ephesians, ch.i. p. 17. 
See note on this place, p. 279 above. 

reads ala ca Qas “ By suffering.” I have added in the text δια τοῦ‏ .4 .3. ܐ 
παθεῖν, to correspond with this from ch. vii. p. 13 of the Epistle to Polycarp,‏ 
where the interpolator, evidently borrowing from this place, has these words‏ 
ad περ διὰ τοῦ παθεῖν Θεοῦ ἐπιτύχῳ, eis τὸ εὑρεθῆναί µε ἐν τῇ ἀναστάσει.‏ — 


1. Teads wand. 














9591 NOTES ON THE EPISTLE 


“If indeed ye do not spare me.” ge, here‏ ܢ ܓܝܪ ܠܠܝ .6 . ܐ 
seems to stand for rep of the Greek, or perhaps ye of the Cod. Nydpr. See‏ 
Abp. Usher’s edit. p. 32, not. 19: it is, however, omitted in y. The Synac‏ 
agrees with the reading uy of B., which is also confirmed by non of A.‏ 

“other time.” I have added ἄλλον, which is omitted in the‏ 121| ܐܚܪܢܐ 
other copies, upon the authority of Simeon Metaphrastes, to agree with the‏ 
and apparently correctly.‏ ,ܠܝܐ “to me,” after‏ ܠܝ Syriac. «. adds‏ 

L6. 4. D -2] «92142 “will yebe found." TheGreek copies have ἔχετε 
ἐπιγχραφῆναι. This latter word is, in all probability, either an error for evpe- 
θῆναι, an Aramaism very frequent in these Epistles, or a substitution for it. 

“If ye leave me.” Although the meaning comes to the‏ ܐܶܢ ܬܫܒܩܘܢܝ 
same, this varies much from ἐὰν σιωπήσητε ἀπ᾿ ἐμοῦ; but as this is found‏ 
in both the Greek recensions and their corresponding Latin versions,‏ 
I have retained it in the text. It is probably an error of the Syriac tran-‏ 
scriber, from the similarity of «oc 14 Z , which is found in the same line, to‏ 
Simeon Metaphrastes agrees with the Syriac in omitting yap of‏ . ܬܫܒܩܘܢ 
A. and τε γὰρ of B.‏ 


l7. llo— aX; ܡܠܬܐ‎ “TI shall be the word of God; but if ye love 
my flesh, again am I to myself a voice;" i.e. “I shall then be only a voice." 
This exactly corresponds with the ancient Latin version of the Corpus 
Christi MS., verbum Dei: si autem desideretis carnem meum, rursus factus 
sum voz. The other Syriac version of this Epistle inserted in the Acts 
of Martyrdom at p. 225, 1. 14, also agrees entirely with this, using even the 
very same terms ; and so, likewise, does the citation made by John the Monk 
at p. 206, 1.20. The testimony of these two independent Syriac versions, 
which vary so widely in other places, confirmed by the citation of John 
the Monk and the Latin version, seems to be conclusive that some word 
must have been omitted in the Greek corresponding with ܡܠܬܐ‎ and ver- 
bum, and that τρέχω» has been substituted for a term of which flo and voz 
are the proper representatives. In the Peshito version of the New Testa- 
ment ܡܠܠ‎ is always the corresponding term for λόγος, as verbum is also in 
the Latin versions. The word omitted is therefore doubtless λόγος» and it has 
probably been removed by some one who confounded λόγος Θεοῦ with o λόηος 
@eos, 80 frequently occurring in the earliest Patristical writings as an appella- 
tion peculiar to our Lord and Saviour Christ, and which ought not, therefore, 
to be applied to any other. This removal must have been made subsequently 
to the time of the transcription of the copy from which the Latin version in 
the MS. of Corpus Christi Col. was made. For flo of the Syriac, and vox 
ofthe Latin, we find τρέχων in the Greek, which is evidently erroneous. 





TO THE ROMANS. 299 


From the circumstance of this Latin version, which in all probability was 
made long subsequently to the time of John Chrysostom, having retained 
the true reading, this error appears to have found its way into the text since 
the time of that writer; and it does not, therefore, appear improbable that it 
might have been taken from the following expressions of his in his enco- 
mium upon Ignatius: xai πρὸς τὴν δύσιν τρέχων, see p. 168; ἐπὶ θάνατον 
τράχοντα ὀρῶσαι τὸν paprupa, p. 169. Reference may also have been made 
to the Martyr's own words, προσθεῖναι τῷ δρὀμφ cov, Epist. to Poly- 
carp, ch.i. p.l. I formerly thought that τρέχων might have been a 
corruption from ἠχὼ, which may be supposed to signify the same as 
llo and row; but upon reconsidering the passage, it appeared to me that 
Ignatius had in his mind the same idea as is expressed in the first chapter 
of St. John's Gospel, where the divine nature of Christ is called λόγος, 
verbum, ܡܠܬܐ‎ ; while the Baptist, contrasting his own merely human nature 
with that of our Lord, calls himself φωνὴ βοῶντος, llo, voz, “the voice of 
one crying," &c. This view of the passage, which I had already commu- 
nicated to the Chev. Bunsen, I found afterwards completely confirmed by 
an early writer, John the Monk, who cites both this passage of Ignatius 
and the words of the Gospel of St. John in illustration of what he ad- 
vances with regard “to the men of the word and the men of the voice," in 
the extract which I have given from his letter to Eusebius and Eutropius. 
See p.249. The view which he takes in considering Adyos to represent the 
spiritual man, and φωνή the natural man, seems to have been held by many 
early writers. In the Constitutions of the Apostles, Book vi. ch. 80, Christ 
is called ἀρχιερέα πάντων τῶν λοηγικῶν ταγμάτων. Origen, in his Commen- 
tary on John 1.10, writes: ὥσπερ ¢ κυρίως vies τοῦ Θεοῦ οὐχ έτερος λόγου τυη- 
χάνων, χρῇται λόηφ' αὐτὸς γὰρ o ἐν ἀρχῇ λόγος ἦν ὁ πρὸς τὸν Θεὸν ¢ λόγος Beds" 
οὕτως ὁ Ἰωάννης ὁ ὑπηρέτης ἐκείνου τοῦ λόγου, εἰ κυρίως ἀκούοιμεν τῆς γραφῆς, 
οὐχ ετερος bv φων ῆς, χρῇται φωνῇ δεικννούσῃ τὸν λόγον: Opera edit. Delarue, 
Vol. iv. p.118. Compare also Hyovpac καὶ φωνὴ τὸν λόγο», p. 85 ibid ; 
and, p.149, τῷ κεκρατηκότι τῶν εἰρημένων περὶ ToU, φ ων ἣν μὲν εἶναι τὸν Ἰοάν- 
viv, λὅ γον δὲ τὸν Ἰησοῦν, δῆλον ἔσται. In his Commentary on Matthew he 
writes: eic δὲ ποιμὴν τῶν λοηγικῶν ὁ λόφος, Vol. iii. p. 441, and ὥσπερ δὲ 





ἔρχεται ὁ vios τοῦ ἀνθρώπου ἐν τῇ δοξῇ τοῦ πατρὸς αὐτοῦ, οὕτως ἄγγελοι γινό- 
µενοι οἱ ἐν τοῖς προφήταις λόγοι uer. αὐτοῦ παραηίνονται, ibid. p.549. Origen 
always styles Christ o λόγος Θέος and o Θέος λόγος. See the reasons which he 
assigns why Christ is not called ὁ λόγος τοῦ Θεοῦ in the Gospel of St. John, 
Vol. iv. p.54, ibid. Athanasius calls man before the fall o Aoquxóc. Thus, in 
his Treatise de Incarnatione Verbi Dei, we read, o δὲ Xoqukóg Kai Kat’ εἰκόνα 


γενόμενος ἄνθρωπος ἠφανίζετο' καὶ τὸ ὑπὸ Θεοῦ γεγόµενον ἔργον παραπώλλυτο. 





» b . 4 , ν σ ΄ M 9 ^ ΄ > ^ 
ampemég δὲ ἦν πάλιν τα ἅπαξ γενόµενα Aoyixa καὶ τοῦ λόγου αὐτοῦ µετα- 


993 NOTES ON THE EPISTLE 


σχόντα παραπόλλυσθαι, edit. Bened. Vol.i. p.52. And continuing his argu- 
ment in the same Treatise, p. 58, he writes: ὅθεν ὁ τοῦ Θεοῦ λόγος δι’ éavrov 
παρεγένετο, ἵν ὡς εἰκὼν ὢν τοῦ πατρὸς τὸν κατ eikova ἄνθρωπον ἀνακτίσαι 
δυνηθῃ. And in his first oration against the Arians, ibid. p. 446, ov yap ἠλατ- 
τώθη ὁ λόγος σῶμα λαβὼν, iva kai χάρυ ζητήσῃ λαβεῖν, ἀλλὰ μᾶλλον καὶ 
ἐθεοποίησεν oxep ἐνεδύσατο, καὶ πλέον ἐχαρίσατο τῷ yévet τῶν ἀνθρώπων τοῦτο. 
Basil—or whoever may be the author of the Homilia adversus eos qui 
per calumniam dicunt dici a nobis Deos tres—writes: 'O Ἰοάννης, wv? μὲν 
ἀλέγετο βοῶντος ἐν τῇ ἐρήμῳ, ἄνθρωπος δὲ ἦν τὴν φύσιν μὴ ovv ἀναίρει διὰ 
τὸ ὄνομα τοῦ λόγου τὴν τοῦ μονογενοῦς ὑπόστασιν: Opera edit. Garnier, Vol. ii. 
p.012, c. In the Hodegus of Anastasius the following words are put 
into the mouth of Acephalus: Καὶ πῶς πάλιν εὑρίσκομεν τὸν µακάριον Αθανά- 
σιον πρὸς Ἴουβενιανὸν τὸν βασιλέα γράφοντα! ort ܘ‎ λόγος σὰρξ ἐγένετο, ἵνα καὶ 
5j σὰρξ yévyrat λόγος. See Gretser opera, Vol. xiv. p. 102. 

P. 44. .ܐ‎ 1. «350 ——|>0m=) “That in love ye may be in one concord, 
and may praise God the Father, through Jesus Christ our Lord.” This 
passage as it stands, although it expresses to a certain extent the same sen- 
timent as the Greek, does not come sufficiently near to be a translation of it. 
I suspect that some alteration has been made here in the Greek, to favour 
the hotion of the practice of chaunting in the churches having been intro- 
duced by Ignatius, as we find it mentioned by Socrates in his Ecclesias- 
tical History, Book vi. ch. 8. See p.172. Scultetus also suspected that 
this passage of Socrates gave rise to some alteration in the Epistle to the 
Trallians. See Vedelius’ Edit. p.33. There is nothing in either of the 
Greek recensions to correspond with ¢ 430 “our Lord;” neither is the word 
Θεῷ, for led, before πατρὲ, now found in them ; but it seems to have been 
in the copy from which the Latin B. was made, for this has * Deo Patri, 
conformably to the Syriac. The variation has probably arisen from some 
subsequent copyist mistaking the contracted form 6e for the article 7a; 
and thus reading τῷ πατρὶ instead of θεῷ πατρὶ. 

1.2. η. reads ܕܠܐܒܦܣܩܘܒܐ‎ , and adds after it ܕܣܘܪܝܐ‎ which agrees with 
the Greek: this would therefore require the insertion of Συρίας in the text. 
I have changed ὁ Θεὸς into τοῦ Θεοῦ, and added εἶναι to agree with Joos, 
to make the sentence correspond with the Syriac; and the passage then is simi- 
lar to deré µε θηρίων εἶναι below, p. 45. Εὐρεθῆναι, as it is found in both the 
Greek recensions, might perhaps have been retained; but it is itself an Ara- 
maism, being a literal translation of c2], which is the word otherwise 
employed to correspond with it in these Epistles. The Colbert MS. and 
Simeon Metaph. invert the order, and place ὁ Θεὸς before κατηξίωσεν: the 
other copies retain the order of the Syriac. 


TO THE ROMANS, ° 994 


L.3. 7. adds ܠܝ‎ after om ܫܒܝܪ‎ : 80 also the quotation by John the 
Monk, p.207, 1.10. [ass ܕܢܚܝ‎ σι» “That I may rise in him in life.” 
There is nothing in the Greek to agree with “in life"; but John the Monk 
had also this reading, and indeed he uses the very words of the Syriac text. 
See ρ. 207. The MS. of De Thou reads ἀνατείλωμεν for ἀνατείλω (see 
Whiston’s edit. p. 240); and so, also, Simeon Mataph.: {wg may probably 
have been effaced in the copy, and the next transcriber, to give a meaning to 
the passage, have inserted p before the particle έν, and thus formed the plural 
termination. See note p. 280. The reading of the Syriac seems to be con- 
firmed by the fact of our finding ζωὴ connected with ἀνέτειλεν in ch. ix. of the 
Epistle to the Magnesians, p. 67. The Syriac would suggest ἐν αὐτῷ for eis 
avrov, which both Latin versions in ἔρεο seem to confirm; and Severus also by 
ܒܡܠܫܝܚܐ‎ “in Christ.” See p. 215, 1.19. 

L5. ols» “to be given.” There is nothing to correspond with this 
in the Colbert MS., nor in the usual editions of the ather recension. I 
have therefore inserted 3o05va: from the MS. of De Thou (see Whiston’s 
edit. p. 240), and Simeon Metaph. (see Cotelerius), where the true reading, 
as in the Syriac, has been retained. The writer of the Epistle to the Smyr- 
neans has copied this ἣν εὔχομαι τελείαν µοι δοθῆναι, ch. xi. p. 119. 

4. reads i» for ods. 

1.6. llo “and not." The Greek texts vary here from each other, one 
reading ὅπως, and the other iva; while, according to the Syriac, the true 
reading seems to be xai. It is remarkable in this Epistle, that in the pas- 
sages in which the Greek recensions agree generally so very closely with 
the Syriac, when they vary in a single word from the Syriac they also vary 
from each other. I have adopted καὶ μὴ in the text, as it is read in the 
Syriac. 

L7. 4. prefixes » to 1202], and thus confirms my suggestion in my 
former note 17 on this Epistle. [ado «ασ “Then shall I be 
faithful, when I am not seen in the world." This passage is cited by John 
the Monk in the very words of this Syriac translation. Τότε ἔσομαι, which 
I have adopted to correspond with ܢܐ‎ loo ܕܗܝܕܚܢ‎ is like τότε ἔσομαι paby- 
τῆς, p. 45 below: the Syriac expression is identical in both places. 

1.8, 4. reads }a] Ipu2so, and adds yo,so after .ܓܝܪ‎ The reading of 
the Nydpr. MS., ὅτε κόσµῳ μὴ ,ܘܘ‎ would agree more literally 
with the Syriac than the readings of the other MSS. which I have retained 
in the text. 

“For there is nothing which is seen which is good.” I‏ ܠܝܬ ܫܒܝܪ 
have inserted «γὰρ in the Greek, as required by the Syriac, upon the autho-‏ 
rity of the MS. of De Thou (see Whiston’s edit. p.240), and Simeon‏ 








295 NOTES ON THE EPISTLE 


Metaph. (see Cotelerius); and it is also supported by enim of B. It has 
been omitted in the Colbert and other MSS., probably on account of the 
recurrence of this particle in the interpolated passage, τὰ yap βλεπόµενα, κ.τ.λ., 
immediately following I have substituted καλόν for αἰώνιον, to correspond 
with 4424 , which word represents xaAov only five lines above. The Latin 
A. reads bonum, and Timotheus of Alexandria ||. “ becoming," correspond- 
ing also with καλὸν. The change to αἰώνιον has doubtless been made in con- 
sequence of the insertion from 2 Cor. iv. 18; for both the Latin A. and 
Timotheus, which have retained the reading as it is found in the Syriac, 
have not this insertion. This place is very important for the history of the 
text of these Epistles. It shews that this passage from 2 Cor. has been in- 
troduced into the Greek text, not only subsequently to the time of Timo- 
theus, but also to the period at which the copy was transcribed from which 
the Latin version A. was made. I observe, also, that B. has omitted the 
next passage, o γὰρ @eos—daiverat, which exists in the Latin A., and is also 
quoted by Timotheus. This likewise seems to furnish evidence that B., in 
its present state, is subsequent to the date of this Patriarch of Alexandria. 
In Simeon Metaph. the rest of the chapter after ἀιώνια is omitted. 

1.9. |ma25 o3 “The work is not of persuasion,” or, as the Syriac may 
be equally rendered, if we do not consider the Greek, * Not that persuasion 
is the work." It is similar to the expression ov γὰρ ἐπαηγγελίας τὸ Epyor in 
the Epistle to the Ephesians. See note, p.284 above. This agrees with the 
Greek B. and the Latin A., and is further supported by the citation of 
Timotheus of Alexandria at p.210: σιωπῆς µόνον of A. may have been 
only a corruption of πεισµονής; for out of the nine letters of which this 
word is composed, eight are found in the eleven which form the other 
two words; or, indeed, it may have been an intentional change. 
ܒܪܣܐܛܝܢܘܬܐ‎ agrees with Χριστιανισμος of A. and *Christianites' of B. 
Timotheus of Alexandria has |a24un;2 with Χριστιανὸς of B. and ‘ Chris- 
tianus’ of A. Such variations may easily occur from the practice of con- 
tracting these words in MSS. [So\s— |so “when the world hateth it.” 
The reading of the Syriac is exactly confirmed by the Armenian version : 
* Ail mjeds intsch à khristonéuthiunn, horsham ateah zna asch'charh; 
d.i. aber etwas Grosses ist das Christenthum, wenn die Welt es hasst." 
See Prof. Petermann, Ueber das Verhaliniss der Armen. Uebers. der Briefe 
des Ignatius, in Jahresbericht der Deutschen Morgenl. Gesellschaft fur 1846, 
p.202. I have retained ὅταν μισῆται ὑπὸ κόσμου of B., confirmed by both 
Latin versions. This has been omitted in the Colbert MS., probably from 
an oversight of the transcriber. It is rendered by Timotheus, at p. 210, 
ܕܡܠܡܬܢܐܼ ܡܢ ܥܠܡܐ‎ ««λλο] “when it is hated by the world.” 





TO THE ROMANS. 296 


P.46. The following extract, which I have found in a MS. that came 
into my hands since the first part of this volume was printed, I insert here: 
ܠܟܠܗܝܢ‎ ji] dd ܕܠܘܬ 13005 [ܢܐ‎ nada el ܕܩܕܝܫܐ‎ σι [ܓܪܬ|‎ o 
οσα] : bl zie ܠܟܠܢܫ. ܕܟܕ ;15 ܐܢܐܼ ܚܠܒ ܐܠܗܐ‎ μὴ ܠܕܬܐ. ܘܡܘܕܥ‎ 
D> Ίο... ܢܐ 2159« ] ܬܗܘܘܢ ܠܘܬܝ‎ i3 ܬܟܠܘܢܢܝ.‎ p ο 
ܚܐܛܬܐ ܐܝܬܚ‎ .]o B lode} ܕܚ̈ܝܘܬܐ ܕܒܐܝ̈ܕܝܗܝܢ‎ lon} ܒܙܒܢܗ. ܫܘܒܩܘܢܝ‎ 
Jord}; de: ܠܚܡܐ‎ «ολο a} ܕܐܠܗܐ ܘܒܦܘܡܐ ܢܚ̈ܝܘܬܐ ܡܬܛܚܢ‎ 
cO Canal ܩܒܪܐ. ܘܡܕܡ ܐ‎ ον ܕܢܗܘܚܢ‎ 12023 e] ܡܰܓܕܲܓܘ ܓܪܓܘ‎ 
ܕܐܙܠܬ ܒܪܢܫܐ‎ Bo ܢܘܗܪܐ ܢܩܕܐ. ܠܗܠ‎ Sad}, ܫܘܒܩܘܢܝ‎ .-20Z . ܚ‎ 
«202 ܕܐܠܗܝ.‎ «σας 114,5230 ܠܝ ܕ[ܗܘܐ‎ amo] [ܢܐ.‎ Ίοσι ܡܫܠܣܠܝܐ‎ 
ln ܗܠܝܢ܆ ܕܒܚܬܐ‎ [ISS ܚܠܟܝ܆ ܕܒܝܕ‎ «νο ܡܢ‎ oy» ܡܠܢܗ̇ ܕܐܓܪܬܐ.‎ 
ܢܐ ܠܟܘܢ. ܗܿܢܘܢ ܕܐܝܐܝܗܘܢ‎ T «5exo|2o «Φογ]θ yo] loo ܐ‎ . moe} 
ala q ܢܐ ܕܝܢ ܥܕܡܐ ܠܫܐ ܥܒܼܕܐ. ܐܐ‎ lla ܫ̈ܠܝܚܐ܇ ܐܢܐ ܡܚܝܒܐܼ. ܗܢܘܢ ܒ̈ܢܝ‎ 
bs £2 ase ܒܝܬ‎ So ܒܗ‎ yocelo . 1l ܐܢ ܡܠܚܕ ܪܐܐ ܕܝܫܘܠ ܟܠܫܝܚܐ ܗܘܐ‎ 
* From the Epistle of the same Saint Ignatius to the Romans—‘I write to 
all the Churches, and make known to every man that willingly for God I 
die, if it be that ye hinder me not. I beseech you, be not towards me in 
love that is not in its season. Leave me, that I may be the beasts’; that 
by means of them I may be worthy of God. "The wheat am I of God ; and 
by the mouth of the beasts Iam ground, that I may be found the pure 
bread of God. With provoking provoke the beasts, that they may be for 
me a grave, and may leave nothing of my body.’ Again—‘ Leave me to 
receive the pure light. When I go thither I shall be a perfect man. Per- 
mit ye me to be an imitator of the sufferings of my God.’ Again, from 
the same Epistle—‘ Pray our Lord for me, that by means of these instru- 
ments I may be found a sacrifice to God. I do not command you, as Peter 
and Paul, who are Apostles. I am condemned; they are free, but I a slave 
even until now; but if I suffer I am the freedman of Jesus Christ, and I 
shall rise in him from the dead free.' " Mus. Brit. Cod. Add. 17,134. 

L1. |Z43 ܠܟܠܝܗܝܢ‎ “To all the Churches," agrees with B. of the Greek 
and Latin, and is supported by the quotation by Timotheus of Alexandria 
at p. 210, by the extract found at p. 201, /. 7, and by that which I have given 
immediately above. The Colbert MS. and Simeon Metaph. omit πάσαις. 
The origin of this omission seems to have been the apparent contradiction 
between this place, where Ignatius says, *I write to all the Churches," 
and the interpolated passage in ch.viii. p. 19 of the Epistle to Polycarp, 
where he is made to say that he was not able to write to all the Churches: 
ἐπεὶ πάσαις ταῖς ἐκκλησίας ovk ἠδυνήθην γράψαι. His meaning in writing 
thus seems to be, “I wish all congregations—not merely the one located 

2Q 





997 NOTES ON THE EPISTLE 


at Rome, to whom especially this Epistle is addressed—to know that I am 
willing to die for the sake of the Gospel.” 

«y. reads ܢܐ‎ $»o3o0 and μ] .ܕܒܐ‎ 

1.9. ܠܐ ܬܟܠ ܘܦܢܚܝ‎ * Ye do not hinder me.” Neither the Greek nor Latin 
texts acknowledge this pronoun; nor Timotheus of Alexandria, who reads 
simply ܬܟܠܘܢ‎ “hinder.” The Syriac extract which I have given imme- 
diately above supports the reading as it is found here in the Epistle. 

1.5. ܬܗܘܘܢ ܒܕܒܢܗ‎ “That ye be not towards me in love that is 
not in its season,” (or in unseasonable love). Both Greek recensions have 
εὔνοια ἄκαιρος in the nominative, which is a harsh mode of expression in the 
Greek, and may have originated in mistaking ω for os in adefaced copy. I 
have added ἐν, as in the Syriac, to which idiom this expression seems to 
belong: it resembles ܬܗܘܘܢ ܒܕܩܪܘܬܗ‎ , ἐν ὁμοιώματι αὐτοῦ εἶναι in the 
Epistle to the Ephesians, p. 17. 

1.9. ܕܚܝ̈ܘܬܐ‎ lool, “To be the beasts’,” exactly agrees with θηρίων εἶναι 
of the Greek, omitting Sopay of A. and βρῶμα of B. This omission is also 
confirmed by the Syriac extract just cited, and also by that at p.201, 
1.9., and affords another instance of the Greek recensions in this Epistle 
when they vary from the Syriac also differing from each other. Although 
this word has been introduced here, the interpolator has imitated the simple 
construction ἄφετέ µε θηρίων εἶναι, below, in ch. vi., by τὸν τοῦ Θεοῦ θέλοντα 
εἶναι, where it is plain that he had this sentence before him by his using 
ἄφετέ µε in the words immediately following ; and again, in ch. vii., μᾶλλον 
ἐμοῦ «ίνεσθε. 

1.5. Lal caso “I am ground,” agrees with ἀλήθομαι of B., not with 
ἀλήθωμαι of the Colbert MS. and molar of both the Latin versions. All the 
best authorities are in favour of this reading; thus Irengeus, in the Latin trans- 
lation which has come down to us, has molor, see p. 158; and Eusebius, 
who copied from him, see p. 162; Rufinus, p. 162; the Syriac translation 
of Eusebius, p.204; the extract at p.201; and also that which I have 
given above, p.206. Jerome has molar, see p. 166; and so, also, Bede, 
who copied from him, p. 187. 

Jas] ܠܚܡܐ ܢܩܕܐ‎ “The pure bread of God,” agrees with B. of 
the Greek and Latin, and * mundus panis Dei" of Ίτεπεβ, see ܨ‎ 158, 
which is also confirmed by the two Syriac extracts above mentioned, see 
pp- 201,296. Bede also has “ panis Det mundus,” p.187. Eusebius, citing 
this passage as quoted by Irenzeus, has only καθαρὸς ἄρτος, see p. 162; and 
in like manner the Syriac version of Eusebius, p.204. Jerome, following 
him, has *panis mundus” only, p.166. Rufinus reads “panis mundus 
efficiar Christo," p. 162, which agrees with rov Χριστου of the Colbert MS. 





TO THE ROMANS. 998 


The change of Θεοῦ to Χριστοῦ in A. may have originated in the same 
motive which suggested the omission of λόγος in the former part of this 
Epistle: see p. 41, /. 8, and note p. 201. The expression ἄρτος @cov—which 
occurs again, in another sense, in this Epistle, as applied to the flesh of Christ, 
see p. 61, ܐ‎ . 83, might have been considered as peculiar to Christ, in the same 
manner as λόηος Θεοῦ might have been deemed appropriate only to him; and 
thus this notion have given rise to the substitution of Χριστοῦ for Θεοῦ in one 
instance, and to the omission of λόγος in the other. We have also, in this 
same chapter, a similar instance of omission in the Colbert MS., where Θεῷ 
is left out before θυσία, apparently to avoid calling Ignatius a sacrifice to 
God, as Christ is called by St. Paul: Eph. v. 2. 

ο δν ολ With provoking provoke.” The intensitive addition of 
this noun of action seems to express the μᾶλλον of the Greek. The root ܟ‎ 
is used here, and below at p.48, 1.9, for xoAaxévw of the Greek: in the 
Epistle to Polycarp, p. 4, 1.8, we have ܠܬܕ ܠ‎ for this word. 

L7. 4.0 ols. 

Burden”; as if the reading had been βάρος for βαρὺς.‏ “ ܝܘܩܕܪܐ 

L8. LusedSO Somes “To Jesus Christ,” is supported by B. and both the 
Latin versions. Simeon Metaph. agrees with the Colbert MS. in reading 
τοῦ Χριστοῦ for Ἰησοῦ Χριστοῦ. The error probably originated in the scribe 
confounding the contracted form tv, usual in MSS., with the article του. 

L9. 25 (156 «ο ܒܠܘ‎ “Intreat our Lord for me.” ‘Our Lord’ 
agrees with τον Κύριον of B.,not Χριστὸν of the Colbert MS.; a variation which 
has probably arisen from confounding the contracted forms of these two 
words. I suspect the word λιτανεύσατε, which seems to refer to the passage 
ἐν ἀγάπῃ χορὸς γένοµενοι, p. 49 above, which also appears to have undergone 
some alteration. See note p.298. It seems more probable, from the 
Syriac, that Ignatius should have used the expression αἰτησάσθε περὶ (or 
ὑπερ) ἐμοῦ, a8 we find in the interpolated passage in ch. viii. p. 53 below. 
A. and A. would be easily confounded in uncial MSS., and the change from 
the one word, therefore, to the other would be slight. The word λιτά- 
veia is used by Irenteus. See Massuet’s edit. p. 164. 

ln ܕܒܚܬܐ‎ “A sacrifice to God," agrees with Greek B. and Latin A. 
and the Syriac extract, p. 996. Simeon Metaph. agrees with A. in omitting 
Θεφ. 

Ῥ. 48. 1.2. s. omits es? after ܗܢܘܢ‎ 

L3. ba] ܡܠܚܕ :ܐ ܗܘܐ‎ “I shall be the freedman of Jesus Christ,” 
agrees with B. The Colbert MS. omits γενήσοµαι; and so likewise 
Simeon Metaph. ܘܘ ܘ‎ also is not found in the Colbert MS. 





999 NOTES ON THE EPISTLE 


]b23e — yoos2]o “ And I shall rise in him from the dead.” ᾿Αναστήσομαι 
expresses this. I have not, therefore, added in the text ἐκ νεκρῶν, or ἀπὸ 
€ as we find in the Epistle to the Trallians, ch. ix. 

Pe? *t T'o desire nothing." Both Greek texts add κοσµικον‏ ܐ ܪܓ 
is probably a gloss, and is subsequent to the Latin version A.‏ ܢ ἢ µάταιον,‏ 

1.5. ܢܐ‎ 1565 ]ZoZa ܒܝܬ‎ “I am thrown among beasts,” as the repre- 
sentation of θηριομαχῶ, agrees exactly with the Armenian version: “I 
médsch gazanatz jem arkeal, ‘ mitten unten wilde Thiere bin ich geworfen.’ ” 
See Petermann, in Jahresbericht, above cited, p. 202. See note on the Epis- 
tle to the Ephesians above, p. 279. +. reads δα.” for Lum, 

1.5. |aza2o |sc42 * By sea and by land," which would invert the 
order of the Greek, and read διὰ θαλάσσης καὶ γῆς. Jerome also has this 
order, *in mari et in terra”; and it is further confirmed by the Syriac ver- 
sion of Eusebius, p. 203. If Ignatius wrote this letter from Smyrna, as the 
interpolator states, ch. x., and had come from Seleucia thither, as the Acts of 
Martyrdom state, see ch.iii. p. 192, he had indeed been subject to the 
ill-treatment of his guard during a considerable voyage by sea; but he was 
still at the place where he disembarked, and could not, therefore, subse- 
quently have received the same treatment during any long journey by land. 
The land journey in this case could only have been that from Antioch to 
Seleucia, too short a distance to seem to warrant these words of Ignatius; 
but the only one which could be alleged. This circumstance might have 
caused the change in the order of these words. Bp. Pearson saw this diffi- 
culty, and offered the following explanation of it: * Male hzc suggillant qui- 
dam, que recte explicari possunt, presertim ex Philone, p. 1028. B. C. 
terra marique: terra scilicet ab Antiochia ad Seleuciam, et jam nunc Smyrne: 
mari à Seleucia ad Smyrnam.” See Annot. Dr. Smith's edit. p. 54. 

ssec. I have adopted σύντομα of B.,‏ ܐܢܐ Wwe?‏ ܕܬܬ c2‏ .9 .9 . ܐ 
of the‏ ܒܠܓܠ which reading is also confirmed by Eusebius, as being nearer‏ 
Syriac than έτοιμα of the Colbert MS. In the next line we have also‏ 

for συντόμως, 

1.10. ܠܗܘܢ‎ Yo “ And not as that which is afraid of other men, 
and does not approach them.” The Syriac rendering of this passage, as it 
is quoted by Eusebius at p. 203, agrees exactly with this, with the exception 
of reading ܠܘ‎ “not,” for flo “and not," and omitting Lda] “men,” (or 
“some”). The Greek text of this passage, as it is given in the editions of 
Eusebius, agrees with the text of A. and B. — But there seems evidently to 
be some corruption here. Rufinus renders the passage, “‘deprecabor ne 
forte, ut in nonnullis fecerunt, timeant contingere corpus meum.” See 
p.161. Jerome gives it, “ne sicut et aliorum martyrum, non audeant cor- 





TO THE ROMANS. 300 


pus meum contingere," p. 165. Gildas follows Rufinus, p.175.  Frecul- 
phus follows Jerome, p. 189. Upon the authority of the Syriac I have 
added ἄλλων, which seems to have been in the text of Eusebius when the 
Syriac version at p. 302 was made, which has laz4| , and also in the copies 
whence Jerome took aliorum. It appears that the beasts not unfrequently 
refused to injure the victims exposed to them. Thus, in the case of 
Blandina: προῦὔκειτο βορὰ τῶν εἰσβθαλλομένων θηρίων καὶ μηδενὸς ἄψαμέ- 
νου τότε τῶν θηρίων αὐτῆς: and so, likewise, in that of Maturus and Sanctus. 
See Epist. ab Eccles. Vien. et Lugd. ad Asiz et Phryg. Eccl, in Eusebius’ 
Hist. Eccl. Book v. ch.1; and in Rowth’s Relig. Sacr. edit. sec. Vol. i. 
pp. 309, 310. 


P. 50. 1.1. ܦܢ ܠܝ‎ * And even if they should not be willing to 
approach me.” The Syriac translator could hardly have read the passage 
as it now stands in the Greek. The discrepancy between the two texts, and 
the variation of Eusebius from both in reading dxovra with A. and 6éAy with 
B., suggest the probability of some error here; and this not only in the text 
of the Epistle, but also in that of Eusebius. The quotation made by him, 
as translated by Rufinus, is, * Quin imo et si cunctabuntur, ego vim faciam," 
see p. 161, which in some degree corresponds with the Syriac version of the 
same, at p.209, ܠܘܬܩܪܒ ܠܝ‎ e Yo ܢܬܟܠܝܢ‎ in <2] “and even 
should they refrain, and not be willing to approach me”; while Jerome has 
* quod si venire noluerint" See p.165. The error seems to have arisen 
from some confusion in reading 06 for ἐλθῃ. Probably the true reading 
might have been xq» αὐτὰ δὲ éxóvra (or ἄκοντα) μὴ ἄλθῃ ἐπ᾽ ἐμὲ. Ly (CH) 
of θελήσῃ in the Colbert MS. may be a corruption of επ (EM), partly 
obliterated, and εµε have been dropped before εγω the next word. Sophro- 
nius’ version of Jerome has εἰ yap ἐπελθεῖν μὴ θελήσουσιν, p. 165. 


1.2. ܢܦܫܝܝ‎ SO ca ad» “ Know me (or for me) from myself.” This 
is an expression which I do not remember to have met with elsewhere than 
in these Epistles. It is evidently intended to convey the same meaning as 
Συηγηγνώµην por ἔχετε in this place, and συγηγνωμεῖτε po: at p.53. The same 
words are also used in the Syriac translation of Eusebius, p. 209, and in the 
extract containing this passage, p.201. The meaning of the Syriac appears 
to be, * I crave your indulgence to leave the knowledge of what is expedient 
for me to my own conscience”; in which sense the interpolator seems to have 
understood it; for having borrowed the expression Συγγνωτέ uo: in the addi- 
tion which he has made immediately following, he then subjoins these words : 
ef τις αὐτὸν ἐν ἑαυτῷ ἔχει, νοησάτο $ θέλω καὶ συµπαθείτω po. Or, it may 
be simply, “ Grant me your indulgence. What is expedient for me? that 
nothing should envy,” &c. "Exo γινώσκω of the Greek is perhaps a gloss, 








301 NOTES ON THE EPISTLE 


intended to explain the abrupt and somewhat obscure passage as it stands 
otherwise. These, together with the following words, νῦν---εἶναι, of both the 
Greek recensions, had already been introduced into the text before the time 
of Eusebius. The Syriac extract at p. 201 has also these additions, but reads 
ܦܒܝܕ‎ liso “what is ordered,” for «22 liso “what is expedient,” 
error probably of the transcriber, caused by the similarity of the two 
words. 

“And the beasts which are prepared”; and so, also,‏ ܘܚܝ̈ܘܬܐ dc»‏ .4. ܐ 
in the extract p. 201, as if the reading had been ἠτοιμάσμενα, as above, p. 47,‏ 
Both the Greek recensions and Eusebius have θηρίων re συστάσεις: but‏ .1.10 
we find συστάσεις rendered below, in this same Epistle, by Scam. See p. 56,‏ 
In the Syriac version of Eusebius we have |Zo44» Lasso “and the‏ .1.2 
collection (or assemblage) of beasts.” See p. 203, 1.20. Rufinus, p. 161, and‏ 
Jerome, p.165, and, after them, Gildas and Freculphus, have * bestie" only,‏ 
which agrees with the quotation made by Severus, p. 216, where we have‏ 
simply |ZoZa» “beasts.” The following words, ἀνατομαὶ, διαιρέσεις, of both‏ 
the Greek recensions are an addition, subsequent, not only to the time of‏ 
Eusebius, see p. 161, but also to the period when the MS. was transcribed‏ 
from which the Latin version A. was made, like xoopuxoy ἢ paratoy‏ 
above.‏ 

1.5. ܬܫ̈ܥܝܩܐ ܩ̈ܫܝܐ‎ “Hard torments.” The Colbert MS. has κακαὶ κολά- 
σεις) B. καὶ xoAacts. The Greek editions of Eusebius have κολάσεις; the 
Syriac version, p. 208, la414Zo “and punishment,” with B.; Rufinus, 
“ac pene”; Jerome, “et tota tormenta"; the Syriac extract, p.201, 
ܒܝ̈ܫܐ‎ lazo “and evil crushings,” probably by a transposition for 1o104. 
“torment,” which oceupies the place of asus in the words immediately 
preceding. Severus, who seems to quote only from memory, has aa] ܘܝܒܘ‎ 
ܕܫܢܕܐ‎ “and ten thousand kinds of torments,” p.216, 1.9. The probable 
reading of the Syriac seems to be laa2 for lao. The ܩ‎ and ܒ‎ in 
ancient MSS. vary only by a slight vertical stroke, which might have 
been effaced, and the ܟܙ‎ and «4 then transposed: this would make it cor- 
respond exactly with the reading of the Colbert MS. 

1.6. ܠܠܝ‎ onthe sate, ܚܒܠܐ‎ “The pains of the birth are set over 
me.” The Syriac extract, p. 201, 1.19, has ܩܝܡܠܝܢ‎ |ZoSo» ܘܚܒܐ̈ܐ‎ “and the 
pains of death are set”; but |ZoSo» seems only to be an error of the copyist 
for |j oso, like ܦܩܝܕ‎ for moo, as I have mentioned above. In the 
long interpolated passage here these words have been altogether omitted 
by B. In the Colbert MS. we find o δὲ τοκετός po: επίκειται, which is lite- 
rally translated in the Syriac version of Timotheus of Alexandria, p. 211, i. 6, 


TO THE ROMANS. 302 


but the birth is set over me.” The Latin A.‏ * ܡܘܠܝܕܐ ܕܫܝܢ ܣܝܡܟ ܠܠܝ 
has rendered it by *Ille lucrum mihi adjacet"; which interpretation,‏ 
although approved by some, and amongst them by Dr. T. Smith, who com-‏ 
καὶ τὸ. ἀποθανεῖν, κέρδος, is evidently erroneous, and has‏ ,21 .ܐ pares Phil.‏ 
arisen from the obscurity caused by the long passages inserted both be-‏ 
fore and after these words, which destroy the context of Ignatius’ own‏ 
sentences.‏ 

P. 52. 1.1. YZ geal 1A52430 “ And my love is crucified, and there is 
not in me the fire for another love”; η. reads |ASGu59 “of another love.” 
This passage also is rendered obscure in the Greek from having been separated 
by the interpolations so far from its proper context. I have added in the text 
ἄλλῳ ἄρωτι, to agree with |Z4| | Saas; of the Syriac, traces of which still 
seem to remain in φιλόῦλον ὕδωρ of A., and φιλοῦντί ὕδωρ of B. The men- 
tion of fire in himself by Ignatius seems to have brought its opposite ele- 
ment, water, into the mind of the interpolator, and to have suggested to him, 
in this place, the words of our Lord in his conversation with the Woman of 
Samaria: Jo.iv.14. Origen refers the word ἔρως to Christ. See p. 159. 
It seems, however, from the context, to mean rather worldly affections and 
desires, and to be similar to the expression of St. Paul, Gal. vi. 14, ἐμοὶ 
κόσμος ἐσταύρωται. The meaning of the whole passage appears to be, that 
Ignatius, bearing in mind the words of our Lord, Jo. xv. 21, * A woman 
when she is in travail hath sorrow because her hour is come," was desirous 
of signifying to the Romans that his hour of departure was at hand; and 
further, to shew them, that since the great object of his love had been cru- 
cified, he was himself anxious to undergo the ordeal that awaited him, by 
which he would be brought into near communion with Him who had so 
entirely engrossed the whole of his affections as to leave in him no warm 
desire for any other object that could be found on earth. The same senti- 
ment he continues in the words following: “1 have no pleasure in the food 
of corruption," &c. 

1.9. 4. o e P ܗܢܐ‎ 15235» “Of this world." These Syriac words 
are used for αἰώνος τούτου in the two places of these Epistles. See Ρ. ὅθ, 1.1, 
and p.54, 1.8. In this same Epistle |SaN% occurs four times for κόσμος, 
p.44, 1.3, 8,9, p.46, 2.8. We should therefore have been led, from the 
Syriac, to expect αἰῶνος or κόσμου, rather than βίου as we find it in the Greek. 
Some Latin MSS. have also “‘ Mundt hujus" in this place. See Usher, 
not. 81 on Epist. to Rom. p.38. Montfaucon makes the following remark 
with respect to the use of the word βίος by Eusebius: “ Singularis est apud 
Eusebium vocis βίος significatio: passim quippe pro genere hominum. acci- 
pitur: sic p. 81, b. τοιοῦτος οὖν ἐτύγχανεν Kas ¢ πρὸ τοῦ σωτῆρος ἡμῶν παρον- 





303 NOTES ON THE EPISTLE 


σίας Bios; id est, hujusmodi profecto erat ante Salvatoris adventum totum 
hominum genus: et p.347, ἵνα yap ἐπιβῇ ὁ Θεὸς τῷ τῶν ἀνθρώπων Bio; 
hoc est: Nam ut Deus ad hominum genus accederet. Et passim alias. See 
Preliminaria in Eusebii Commentaria in Psalmos, cap. x. p. xxxviii. 

[oud‏ ܕܐܠܗܐ ܒܠ ܐ t2>— Sous: +. points this passage thus:‏ ܚܒܠܐ 
]11 . ܖܐܝܬܘܗܝ ܦܓܪܗ ?50 b] [> axo . aaa‏ ܫܩܝܐܼ. ܕܐܝܬܘܗܝ Loom‏ 
lias ll», which seems to be the most natural order, and is translated thus :‏ 
The bread of God I seek, which is the body of Christ; and his blood I‏ « 
seek, which is love incorruptible”; evidently referring to the words of our‏ 
Lord, Jo. vi. 64: “He that eateth my flesh and drinketh my blood,” &c.‏ 
If the punctuation, as in the text printed after B., be retained, the passage‏ 
will run—* I seek the bread of God, which is the fiesh and blood of Christ‏ 
(that is, Christ's body); and I seek a drink which is love incorruptible.”‏ 
The Colbert MS. and Simeon Metaph. add Θεοῦ after πόµα, and A. also Dei.‏ 
The Augsburg and Nydpryck MSS. read τὸ πόµα avrov for τὸ αἷμα αὐτοῦ.‏ 
See Archbp. Usher's Edit. not. 84, p. 38. I have arranged the words in‏ 
the text in the order of the Syriac. The Latin version A. seems to have‏ 
been made from a MS. transcribed before the additions ἄρτον οὐράνιον, dprov‏ 
Cons—'Inoov—rov Yiov τοῦ Θέοῦ---ἐν vorépy—xat Afpaáu and καὶ ἀένναος‏ 
ζωή had been introduced into the text. The two last words seem to have‏ 
been suggested by ἀφθαρσία xai ζωὴ αἰωνίος of the Epistle to Polycarp.‏ 
See p. 5.‏ 

P. 54, 1.2. arse] “Those who were near.” 4. reads ca2a;o fly al 
* Those who were not near," as in the Greek, αἱ uy προσήκουσαι. This is in 
the feminine, and refers to ἐκκλησίαι; but in the Syriac the masculine is used 
throughout, and relates to the persons. I am inclined to think that the 
reading of β., without the negative, is correct; and it seems to be confirmed 
by the following passages of Chrysostom, apparently alluding to this place: 
Ai yap κατὰ τὴν ὁδὸν πόλεις συντρέχουσαι κάντοθεν ἤλειφον τὸν ἀθλητὴν καὶ 
μετὰ πολλῶν ἐξέπεμπον τῶν ἐφοδίων — ταῦτα διδάσκων Kata πᾶσαν πόλιν 
ἀπῄει--- ov γὰρ τοῖς Tijv Ῥώμην οἰκοῦσι µόνοις, ἀλλὰ καὶ ταῖς ἐν TQ µέσῳ κει- 
µέναις πόλεσιν ἁπάσαις διδάσκαλος ἀπῄει--- καὶ τοὺς κατὰ τὴν ὁδὸν ἅπαν- 
τας εὐεργετήσας. See pp. 168,160. The meaning im the Syriac seems to 
be evidently this :—Ignatius adds to his own salutation that of the Churches 
which had received him ; for he continues, assigning it as a reason for this 
addition to his salutation, * Even those who were near (or, not near) to the 
way which I had to pass in the flesh (that is simply his earthly journey 
to Rome) met me, and received me in every city." This is also the sense 
which the Latin translators have given. But if Ignatius wrote this Epistle 
from Smyrna, as it is stated in the interpolated passage immediately below, 


TO THE ROMANS. 304 


this contradicts the account given in the Acts of his Martyrdom, that he 
embarked at Selucia, and went thence by sea to Smyrna (see ch. iii. p. 192); 
for he could, in that case, have passed by no cities, nor have been received 
by any Churches on his way to Smyrna. Bishop Pearson, with his usual 
sagacity, has perceived this difficulty, and attempts to obviate it by the fol- 
lowing note: “ait μὴ προσήκουσαί po. Int. Vet. male. Potius, ad me non 
spectantes; ad meam jurisdictionem non spectantes. Interpres male puta- 
vit Ignatium per urbes illas peditem Smyrnam usque pervenisse. Sed 
cogita. Hic enim locus accuratam explicationem postulat, ut cum passione 
conspiret.”  Hefele has given the correct explanation, “que non ad viam 
site erant,” but without perceiving the dilemma in which this places him 
while he continues to uphold the genuineness both of the Ignatian Epistles 
of the Medicean MS., and of the Acts of Martyrdom of the Colbert MS. 

1.3. loco; Nean*o “Now, therefore, being about to arrive 
shortly at Rome.” +. adds » before Sc], correctly. This sentence is not 
found in the Greek, where, indeed, it would be unnecessary after the pas- 
sage immediately following in the Syriac had been removed to form the 
nucleus of another Epistle, viz. that to the Trallians. We find, however, 
still traces of it in the spurious chapter which has been substituted: περὶ 
τῶν προελθόντων pe ets Ῥώμην----ἐγγύς ue ovra. I have replaced Sa in 
the text by λοιπὸν οὖν, because it is the equivalent for these two words in the 
Peshito, 1 Thes. iv. 1, and because I find the interpolator has used λοιπὸν in 
the Epist. to the Ephesians, ch. xi. p. 29, and in that to the Smyrneans, 
ch.ix. p. 111. The particle οὖν should, however, be omitted. See note, 
p. 317 below. 

P.3. 1530 —— ܕ‎ πολλὰ φρονῶ τελειωθῶ. This passage is not 
found in the Greek in the Epistle to the Romans, but in that to the Tral- 
lians, whither it has been transferred by the author of this latter Epistle, 
to give a fair colour to the fabrication by introducing a part of the genuine 
writing of Ignatius, as we find in all the spurious Epistles that sentences 
and expressions have been borrowed largely from the true. The idea of 
transferring this considerable passage appears to have been suggested by 
the circumstance of the salutation in the preceding chapter seeming to form 
an appropriate and usual termination to the Epistle to the Romans, while 
the passage itself contained nothing which might not be removed without in- 
juring the sense of what had preceded. It contains an additional argument 
why the Romans should accede to the wishes of St. Ignatius with respect 
to the execution of the sentence pronounced against him when he should 
arrive at Rome, but does not otherwise affect any of those which he had 


urged before. 
ܐ‎ δ. ܠܝܚ‎ 











c4] “For they who say to me such things scourge 
2R 


305 NOTES ON THE EPISTLE 


me.” Ihave added rocavra in the text, to correspond with ܕܐܲܝܟ ܗܠܝܢ‎ : 
something is evidently wanted in A., which has only οἱ γὰρ λέγοντες pot. 
The arranger of B. has thought to make this intelligible by substituting 
ἐπαίνοντες for Aéyovres. Dr. Smith and Chev. Bunsen suggest that µάρτυς 
or paptus ἔσῃ should be added instead of τοιαῦτα; but this rests upon the 
authority of the Syriac, while the other is only conjecture. It is quite 
plain, from the whole tenor of this Epistle, that some intimation had been 
conveyed to Ignatius from the Christians at Rome who had influence, 
that they were anxious to exert it in reversing his sentence and saving 
him from suffering. They appear to have urged his great spiritual know- 
ledge as an argument why he should desire to have his life spared for the 
good of the Church; to which no reply could be more appropriate than 
that which is contained in these and the following words of this Epistle: 
where he affirms that they who “say such things to him scourge him.” 
He seems to have borne in mind the circumstances of our Lord's sufferings, 
and to compare the flattery which some addressed to him when he was on 
the eve of his own execution to the scourging which preceded that of our 
Lord, or perhaps the scourging which the Martyrs seem to have under- 
gone previously to their being exposed to the beasts. Thus, in the Epistle 
of the Church of Vienna, cited above, we read: ὁ μὲν οὖν Μάτουρος καὶ o 
Záeqkroc kai ἡ BAavdiva καὶ "ArraAos ἤγοντο ἐπὶ τὰ θηρία eis τὸ δηµόσιον 
καὶ ὁ μὲν Μάτουρος καὶ 0 Σάγκτος αὖθις διῄεσαν ἐν τῷ ἀμφιθεάτρῳ διὰ πάσης 
κολάσεως, ὡς μηδὲν ὅλως προπεπονθόύτες μᾶλλον δε ὡς διὰ πλείονων ἤδη κλήρων 
ἐκβεβιακότες τὸν ἀντίπαλον, καὶ περὶ τοῦ στέφανου αὐτοῦ τὸν ἀγῶνα ἔχοντες, 
ὑπέφερον wari τὰς διεξόδους τῶν Lac Tí wv τὰς ἐκεῖσε ἐθισμένας» and a 
little below, speaking of Blandina: ἔσπευδε πρὸς αὐτοὺς χαίρουσα καὶ ἀγαλ- 
λιωμένα ἐπὶ τῇ ἀξόδῳ, ὡς εἰς νυμφικὸν δεῖπνον κεκληµένη, ἀλλὰ μὴ πρὸς θηρία 
βεβλημένη' καὶ μετὰ τὰς µάστιγας, pera τὰ θηρία, κ.τ.λ. Rowth, Reliq. 
Sac. Edit. ii. Vol. pp. 309, 916. 

1.6. y. bil - 2o. 

L7. ܠܗ‎ — osos “But with me it has war," as in B. A. adds χλέον 
before πολεµειῖ. 

1.8. 4. l| "axo. A. has My οὐ δύναµαι; B. My γὰρ οὐκ ἐβουλόμην. 

1.9. ܠܟܘܢ‎ ‘To you," agrees with ὑμιν in B., and “vobis” both in A. 
and B. x. [a] S». 


1.10. ܨܗܝܨ݀ ܢܐ ܓܝܪ‎ ^ For I am cautious." These words, which appear 
to be necessary for the sense, are omitted in the Greek. The meaning of 
Ignatius is—Although I may be able to write to you on heavenly subjects, 
I am, nevertheless, afraid of causing you mischief thereby. Grant me your 
indulgence therefore, for ܐ‎ am cautious, lest not being able to comprehend, 





TO THE ROMANS. 306 


&c. I have put φυλάσσομαι yap in the text to correspond with l1] pany, 
perhaps, however, the proper word should be ἀσφαλίζομαι, as we read in 
ch. v. of the Epistle to the Philadelphians, p.98, which is evidently bor- 
rowed from this place. 

P. 56. 1.1. ܠܟܠܕ ܠ‎ l3] ܘܦܠܫܒܚ‎ * And am able to know,” agrees with 
δύναµαι voety of B., ܙ‎ potens scire" of A., and ‘possum intelligere! of B. 
A. reads δυνάµενος, probably an error from δύναμαι voeiv, as Chev. Bunsen 
has observed. I would further remark, that in MSS. written in uncial letters, 
and without the division of the words, such & change would be most easy. 
The sound of e and a: is very similar; and they are frequently interchanged 
in ancient MSS. In a very ancient Palimpsest copy of the Gospel of St. 
Luke which I am now collating, ch. vi. v. 2, is read τι ποιειται ο ουκ αιξεστιν 
τοις σαββασι: but two verses below it is written εξεστιν. Dr. Jacobson 
gives one instance of this even from the modern Medicean MS., only a few 
lines below this passage, where γεύσετε is written for yevoera:. See Patt. 
Apostt. p. 360, not.; and in a note at p. 483, ibid, he observes “e et αι 8 
librario nostro sepissime commutantur.” The € and the C are very similar, 
only varying by a slight stroke from the centre of the former, which being 
effaced or faded would reduce it to the forin of the C: the final N is very 
frequently omitted, and replaced by a slight horizontal line above, thus 7 0 
With these easy changs AYNAMAINOCIN becomes AYNAME- 
NOCI. The Iota is the smallest letter of the alphabet, and may be easily 
effaced, together with the slight line over it. 

|. 3. ܕ ܬܠܡܝܕܐ‎ µαθητής, “A disciple;” that is, a perfect disciple, as the fol- 
lowing words shew. Ignatius seems to allude to our Saviour’s words: “ Be 
ye perfect, even as your Father in heaven is perfect,” Matth. v.48. And 
again: * The disciple is not above his master; but every one that is perfect 
shall be as his master," Luke vi. 40. To this he thought he should attain 
by martyrdom, as he writes above: τότε ἔσομαι µαθητὴς ἀληθῶώς Ἴησον 
Χριστοῦ, ὅτε οὐδὲ τὸ σῶμά µου ὁ κόσμος Nera, p. 45. And again: ἐν δὲ τοῖς 
ἀδικήμασι αὐτῶν μᾶλλον μαθητεύομαι, p.47. The Syriac extract at p. 198, 
|. 16, has ܗܘܝܬܐܘܢ ܠܒ ܬܠܟ̈ܠܝܕܐ‎ “have ye been to me disciples;” or it 
may be rendered, “be ye disciples to me.” Severus, p. 217, I. 10, 0 ܗ[‎ 
ܐܝܬܝ‎ ρα ܐܒ‎ οι» “ lo, already am I even a disciple.” 

1.3. lnsp— * For I am far short of that perfection which is 
worthy of God." I have introduced into the text wo of B., which 
agrees with the Syriac: not ἡμῖν of A. The extract at p. 198, J. 16, reads 
ܚܧܝܨܝܐܢ‎ ἕως ca e *for we are far short," and Severus, at ܓ‎ 217, 1.10, 


e ο ο ܣܓ̈ܝܐܬ ܓܝܪ‎ “for many things are lacking to us.” ‘Agios has 


307 NOTES ON THE EPISTLE TO THE ROMANS. 


been added, as it is required by the Syriac: the interpolator has retained 
the words ἀξιοι τοῦ Θεοῦ in his last chapter; and in the inscription of this 
Epistle we find ἀξιόθεος and ἀξιόθεα πρόσωπα: and this word is also bor- 
rowed by the interpolator in the Epistle to the Magnesians, ch. ii., and in 
the inscription of that to the Trallians. To agree with the Syriac, I have 
adopted τελειωθῶ, of which ἀπολειφθῶ of B. seems to be a corruption, after 
which it appeared necessary to add the negative uy to give any meaning to 
the passage. We find in B., in this same sentence, ἤδη rereAciopar ἤ ܟ ܡܘܐ‎ 
εἰμι; and at the end of ch. iii. p. 75, ἐὰν δὲ τελειωθῶ τάχα yevyoouat. Inthe 
Epistle to the Philippians, ch. xv. p. 156, µέμνησθέ µου τῶν δεσμῶν, iva τελειωθῶ. 
In the Martyrdom of Ignatius, ch. vi. p. 195, we read, τὴν ἰδίαν ἐπεθύμει 
γενέσθαι τελείωσι», where the writer apparently refers to this very place, as 
he expressly does to another passage from this Epistle in the words imme- 
diately preceding those which I have quoted. The word τελειοῦμαι is em- 
ployed as an euphemism for * death' by the writers of the New Testament. 
Our Saviour, in his reply to the Pharisees, who said to him, * Get thee out 
and depart hence, for Herod will kill thee," answers, ** Go ye and tell that 
fox, Behold, I cast out devils, and I do cures to-day and to morrow, and the 
third day 7 shall be perfected (τελειοῦμαι): nevertheless, I must walk to-day 
and to-morrow, and the day following; for it cannot be that a prophet perish 
out of Jerusalem." Luke xiii 31. Compare Heb.ii. 9,10. v.8,9. with 
Phil.i.8. The word τελειοῦμαι was afterwards frequently applied to Mar- 
tyrs. Chrysostom applies it to Ignatius himself: συνεχώρησεν 0 Θεὸς ἐκεῖ 
τελειωθῆναι τὸν ἅγιον. See p. 169 above. In the Synodical Letter of the 
Council of Constantinople, given by Theodoretus, Hist. Eccl. Book v. ch. 9, 
we read: τῶν δὲ καὶ τελειῶθεντων ἓν ταῖς ἐξορίαις ἐπανεκομίσθη τὰ λείψανα: 
and a few lines below, λίθοις παρ᾽ αὐτῶν τελειωθέντες κατὰ τὸν µακάριον Στε- 
. φανον. In the Epistle of the Church of Vienna, Eusebius, Hist. Eccl. 
Book v. ch. 2, καὶ μετὰ δακρύων παρεκάλουν τοὺς ἀδελφοὺς δεύµενοι ἵνα ἔκτε- 
vets εὐχαὶ γίνωνται πρὸς τὸ τελειωθῆναι αὐτούς' καὶ THY μὲν δύναμιν τῆς 
µαρτυρίας ἔργῳ ἐπεδείκνοντο. See also Routh's Reliq. Sacr. Vol. i. p. 321. 

L5. ܐܠܘܢ‎ “our God”—rot Θεοῦ ἡμῶν. These words are not found in 
either of the Greek recensions; but they evidently belonged to the text at 
the time the additions were made to the Epistle to Polycarp, for the in- 
terpolator, imitating the manner in which Ignatius closes his Epistle to the 
Romans, has retained them in the termination of his own additions—éeppacbar 
ὑμᾶς διὰ παντὸς ἐν Θεῷ ἡμῶν Ἰησοῦ Χριστοῦ. See pp. 55,910. 

«y. adds M3 so “Here endeth the third.” 


) 308 ( 


NOTES ON THE INTERPOLATED COPIES OF THE 
THREE GENUINE LETTERS, 
AND ON THE SPURIOUS EPISTLES, 
AS EXHIBITED IN BOTH OF THE GREEK RECENSIONS. 


Ir is not my intention in this place to enter upon any philological questions 
as to the state of the text of these Recensions, but to confine my observations 
principally to such passages as may tend to throw light upon the history of 
the Ignatian Epistles. In the text A. of the seven Epistles enumerated 
by Eusebius I have followed the accurate edition of Dr. Jacobson, by whom 
the Medicean and Colbert MSS. have been collated more recently than by 
any other editor; except in a very few instances, where I have retained the 
reading of the MS. instead of adopting the emendations which he has in- 
troduced into the text. In the Latin A. I have also followed Dr. Jacob- 
son’s edition, with the slight alteration of having occasionally adopted the 
variations of the MS. belonging to the College of Corpus Christi, which he 
had supplied in the margin. In the Greek and Latin text of B. I have 
chiefly followed the edition of Archbp. Usher, occasionally substituting the 
reading of other MSS. which the Archbishop did not make use of in 
his work. I have not thought it necessary to point out separately the 
several alterations which I have introduced into the text, because they are 
unimportant to the question which I have now before me, and will be easily 
manifest to any one who will take the pains to compare this text and that 
of the Archbishop with the editions of Cotelerius and Whiston, in which the 
variations of the different MSS. are noted. 


ON THE EPISTLE TO POLYCARP. 

Upon comparing the text of this Epistle, as it is represented by the Syriac, 
with that of the two recensions of the Greek, it will be found to have suf- 
fered comparatively little from the hands of the interpolator. In A. the text 
of the six first chapters has undergone scarcely any change, in no place ex- 
ceeding the alteration or insertion of a single word; and in B. only a very 
few unimportant insertions have been made. The united testimony, there- 
fore, of all the three recensions shews that these six chapters remain most 
nearly in the original state in which they proceeded from the author’s pen, 
and, consequently, supply the best data upon which to ground any criticism 
with respect to the style of his genuine writings. At the end of the Epistle 


309 NOTES ON THE INTERPOLATED 


so much additional matter has been inserted as to swell two small sentences 
into the same number of chapters. 

The first addition to this Epistle in A. is the insertion of the word ἐκκλη- 
σίας in the inscription, which, although apparently unimportant, evidently 
proceeds from the same intention as several other passages in the interpo- 
lated parts of the genuine, and in the spurious Epistles, which bear so 
strongly upon the subject of Church government, and of obedience to the 
same. The word ἐκκλησία, although occurring but once in the six chapters 
of the genuine text of this Epistle, see ch. v. p.9, where Ignatius, appa- 
rently imitating St. Paul, and partly borrowing his words, Ephes. v. 28, 29, 
bids husbands to love their wives as the Lord does His Church, is found no 
less than three times in the two spurious chapters which follow. See p. 13. 
It appears to have been introduced with the same object as the following 
passage in the Epistle to the Trallians, ch. iii. p. 75: χωρὶς τούτων ἐκκλησία 
ov καλεῖται: t.e. Without a Bishop, Presbyters, and Deacons. 

In the first chapter we find the epithet τοῦ ἀμώμου added to προσώπον cov. 
This word is used elsewhere by Ignatius. It may have been inadvertently 
omitted in the Syriac; or it may have been added in the Greek, to give 
greater weight to the name of Polycarp. The rest of the variations have 
been already mentioned in the notes upon the Syriac text. 

With ch. vii. the interpolation begins, and betrays itself at once by the 
dissimilarity of the style. The difference of the construction of the first 
sentence of ch. vii. from any which precede it is immediately apparent; and 
in this and the next we find εὐθυμοτέρος--- apepiuvig—Oeouaxapiororare—ovp- 
βούλιον ἀγαγεῖν θεοπρεπέστατον---θεόδροµος---εὐποίῖαν---ἴθττηρ which are not 
used in the genuine passages, and such as would hardly have been em- 
ployed by a Syrian, the rest of whose writings abound in Aramaisms, as 
I have already remarked. Several words and expressions have indeed been 
borrowed from the genuine Ignatius to give a cloke to the forgery ; such as, 
Θεοῦ ἐπιτύχω-- εὑρεθῆναι---δυνήσεται καλεισθαι---Θεοῦ yvaunv κεκτηµένος, &c. 

But the interpolator was evidently ignorant of the exact meaning of all 
these terms in their peculiar idiomatic force, as used by Ignatius; and thus, 
while he endeavours to imitate him by borrowing his expressions, betrays him- 
self in misapplying them. We have an example of this in the employment 
of καταξιῶσαι ܐ‎ in ch. vii. This verb occurs twice in the passive voice in this 
Epistle, pp. 1,18, and once in the simple form a&:w6yva: in that to the 
Romans, p.41. The meaning, in all three places is plainly that of being 
accounted worthy by God; or, in other words, God having granted it so. 
Instances of the employment of this verb in the New Testament will readily 
suggest themselves to the reader. Thus, Luke xx. 95, “ But they which 
shall be accounted worthy (οἱ δὲ καταξιωθέντες) to obtain that world ;" 


, AND SPURIOUS EPISTLES. 310 


xxi. 36, * That ye may be accounted worthy (iva καταξιωθητε) to escape ;” 
Acts v. 41, “ Rejoicing that they were counted worthy (κατηξιώθησαν) to suf- 
fer shame for his name;” 2 Thes. i. 5, * That ye may be counted worthy (eis 
τὸ καταξιωθηναι) of the kingdom of God.” Compare, also, 2 Thes. i. 11, 
1Tim. v.17, Heb. x.29. It is evident that the interpolator himself under- 
stood it in this sense in the Epistle to the Romans, from his adding τοῦ Θεοῦ 
after θέλημα, p. 41. In the only example in which it occurs in the active 
voice God is distinctly named as the agent, p. 43. 

Now the interpolator, in inserting so much of his own matter as to 
amplify the two last sentences of this Epistle into two chapters, was evi- 
dently desirous of disguising the additions which he made by borrowing 
some of the usual expressions of Ignatius to mingle with his own; instances 
of which I have just enumerated. Moreover, having observed that the 
word xara£tovo0a:, besides being employed in the last genuine sentence of 
this Epistle, had been used elsewhere by Ignatius, he adopts this verb, but 
applies it very differently from the idiomatic sense in which it occurs in the 
genuine text; and thus makes Ignatius request that Polycarp should con- 
vene a council (συμβούλιον) to ordain (χειροτονῆσαι) à person, and “ count 
him worthy (καταξιῶσαι) to go to Syria.” He thus transfers to the council 
a term which, according to the peculiarity of idiom, and the example of 
every instance of its occurrence in the genuine Epistles, is only attributed 
to the Supreme Disposer of events. 

In the seventh chapter the address is still maintained in the plural number, 
as in the genuine part of the Epistle immediately preceding, in which Igna- 
tius is speaking to the Smyrneans, as the letter evidently was intended for 
the common edification both of the Bishop of Smyrna and the flock com- 
mitted to his charge. 

In the eighth chapter the address again reverts to the singular number, in 
which respect the closing words of the genuine Epistle have been imitated, 
although they have been removed from the text. At the end the interpola- 
tor returns again to the plural, imitating the close of the Epistle to the 
Romans; and in so doing he has retained the words Θεῷ ἡμῶν in conjunc- 
tion with 'Iycov Χριστοῦ, which have been lost from their proper place in 
the Greek copies, (see p. 55); while for ἐν ὑπομονῇ has been substituted ἐν ἑνό- 
τητι καὶ ἐπισκοπῇ, agreeably to the general purport of the rest of the spu- 
rious additions. 

The variations of B. from A. in this Epistle are very slight, amounting 
only to a few words, which appear to have been added rather by way of 
explanation or illustration than for any dogmatical purpose. This will be 
manifest from the comparison of the two recensions. The addition of ἀμῆν, 
7 χάρις in B. at the end of the last chapter, (see also the end of the Epistle to 





311 NOTES ON THE INTERPOLATED 


the Ephesians, p. 37), shews that this was the text used by Gregory the Great. 
See p. 176. 

At the beginning of the seventh chapter we find that the writer, con- 
tinuing his address to Ignatius and the Smyrneans, states that it had been 
* made known to him, that on account of their prayers the Church in An- 
tioch of Syria was at peace; and he therefore exhorts them to ordain one 
who may be called a Θεύδρομος, to go to Syria; that this might evince their 
unwearied love. In the Epistle to the Smyrneans, ch. xi. p. 113, the same 
thing is repeated. The person there to be ordained is called @eorpecBvrny; and 
the object of his journey is to congratulate the Antiochians upon being again at 
peace, * and upon having recovered their own greatness, and having had their 
own body restored to them”: ὅτι εἰρηνεύουσιν, καὶ ἀπελάβον τὸ ἴδιον µέγεθος, 
καὶ ἀπεκατεστάθη αὐτοῖς τὸ ἴδιον σωµατεῖον. See also Epist. to Philad., ch. x. 
Now unless there had been great dissensions and schisms in that Church 
—of which no account whatever has been handed down—it is impossible 
to understand these words with reference to any other circumstance than the 
persecution of the Christians by Trajan, during which Ignatius himself was 
condemned. Bishop Pearson, in his note upon this passage, says expressly 
this persecution is alluded to: “ Quum esset Troade, certior factus est, finem 
persecutioni Antiochie per Trajanum impositum esse. De qua re dubitari 
non debet: nam à Joanne Antiocheno, Historico probato, apud Suidam, 
observatum est, ὅτι Τραϊανὸς Toig Χριστιανοῖς ἀνακωχήν τινα τῆς τιμωρίας 
παρέσχεν et tum subjungit Tiberiani historiam. Tiberiani autem relatio 
facta est ad Trajanum, quum esset Antiochie, ut testatur Joannes Malela 
(Lib. xi.) Antiochenus et ipse." See Annot., Dr. Smith's Edit. p.922. Many 
of my readers will probably agree with me, that the grounds which the learned 
Bishop adduces do not appear sufficient to remove all doubt on this head.* 

Now, these three letters profess to have been written from Troas, at which 
city Ignatius had arrived on his journey to Rome, to suffer according to the 
condemnation pronounced against him by Trajan during his persecution of 
the Christians at Antioch. This to Polycarp, according to the statement 
made in the last chapter, was written under circumstances of such haste as 
to preclude the possibility of his writing to other Churches, as he wished to 
do. In the Acts of the Martyrdom of Ignatius it is stated, that upon his 
hearing the sentence of Trajan “ he cried out with joy, offered thanks to God, 


* To guard myself from the imputation of presumption, of which some have been 
ready to accuse me for venturing to differ from the opinion of this learned Prelate, I quote 
here the words of a still more learned man, J. A. Fabricius, respecting the two historians 
mentioned by Bp. Pearson: “Joannes Antiochenus, cognomento Malelas, diversus ab 
altero Joanne Monacho Antiocheno, itidem chronographo atque similia passim tradente, 
et similibus delectato fabulis." See Bibl. Grec. Vol. VL p.138. 


AND SPURIOUS EPISTLES. 312 


and, having done this, he put on the bonds with gladness; and having prayed 
for the Church, he was snatched away by the brutish violence of the sol- 
diers.” Proceeding then from Antioch with great alacrity, he embarked at 
Seleucia, and touched, after much fatigue, at Smyrna; whence he again em- 
barked, being hurried by the soldiers that they might proceed to Rome, 
and landed at Troas. Now all this implies that the journey of Ignatius 
was made with all convenient speed, and that no time was unnecessarily 
lost. How, then, it may be asked, could intelligence have overtaken Ignatius 
at Troas, of the persecution of the Christians at Antioch having ceased, and 
of the Church “ having had its own magnitude restored, and having recovered 
its own body." For this to have been the case, the condemnation of Igna- 
tius by Trajan for the profession of Christianity at Antioch, and his entire 
inhibition of the persecution of the Christians there, so that their Church 
could recover its former magnitude and constitution, must have followed so 
quickly, that the tidings of all this could overtake Ignatius on his way to 
Rome, when, even under some circumstances of urgency, he had only arrived 
at Troas. Moreover, Trajan must have suspended his hostility to the Chris- 
tians immediately upon the departure of their Bishop, without reversing or 
mitigating in the slightest degree his cruel sentence against him. This 
seems to carry improbability, if not contradiction, upon the very face 
of it. 

I am aware that some persons, who profess their belief in the Divine in- 
spiration of the seven Epistles of the shorter recension which have been 
enumerated by Eusebius, may allege that Ignatius, when he writes ὡς édy- 
λώθη por, alludes to a Divine revelation made to him on this point; as we 
find pretensions of this kind in other places of the Ignatian Epistles: see 
Epist. to Ephes. ch. xx., to Philad. ch. vii., and to Trall. ch. viii. But this 
view of the matter can hardly be admitted in a critical investigation re- 
specting these Epistles. 


ON THE EPISTLE TO THE EPHESIANS. 

The occasion of this letter, as we gather from its contents exhibited in the 
text of the Syriac version, was to thank the Ephesians for their kindness in 
sending their Bishop, Onesimus, to greet him on his journey, and pro- 
bably, also, to exhibit some other pledges of their esteem and love which 
might tend to alleviate the inconveniences which he was suffering as a 
prisoner in bonds. Having testified how acceptable and gratifying this at- 
tention on their part was to his own feelings, and having spoken in com- 
mendation of their Bishop, who had been the means of conveying it to 

28 


313 NOTES ON THE INTERPOLATED 


him; and, further, having expressed a prayer that they might all follow in 
the steps of their worthy Bishop, he proceeds to offer a very few words of 
exhortation and advice respecting their duties as disciples of Christ, urging 
his love as an excuse for taking upon himself to do so. I mention this, 
because, although the form of this Epistle has been imitated in some mea- 
sure in the beginning of that to the Magnesians, the character of it is in 
direct opposition to the tenor of most of the spurious Epistles, in which we 
find that Ignatius is made to put himself forward to write upon subjects 
apparently irrelevant to his position as a person on his way to suffer mar- 
tyrdom; and even to the latter part of the Epistle to the Ephesians, as 
exhibited in the shorter recension, where he is made to volunteer, upon a 
future occasion, * to write another little book, and make known to them the 
economy which he had commenced towards the new man, Jesus Christ.” 
See ch. xx. p. 37. 

The Syriac recension makes no mention of any other persons, besides 
Onesimus, having gone to visit Ignatius in the name of the Ephesians. To 
have sent a large deputation to meet this Bishop on his way to martyr- 
dom for the profession of Christianity, while he was under a strict guard 
of soldiers, and during the time that a persecution was raging against the 
Christians, in which the emperor himself personally took a part, would cer- 
tainly have been an incautious proceeding, and probably not unattended 
with danger to the Church at Ephesus. 

But according to the Greek recensions, Onesimus was accompanied by 
at least four others—Crocus, Euplus, Fronto, and Burrus the Deacon; and 
these went the whole distance from Ephesus to Smyrna to meet him. Com- 
pare ch. ii. xxi., and ch. xv. of the Epistle to the Magnesians. Of these he 
requests that Burrus should remain with him for their honour, and for that 
of the Bishop. See ch.ii. Upon such an occasion, however, as this, in the 
midst of the persecution of the Christians, when he himself was bound a 
prisoner among soldiers, of whose continued ill-treatment of him by night 
and by day he complains, comparing them to wild beasts, and on his way to 
suffer death for the profession of his faith, it seems scarcely probable that 
Ignatius should have requested that a Deacon of the Church of Ephesus 
should be left with him for the honour of that Church and of their Bishop, 
or, as it is expressed in the Epistle to the Philadelphians, ch. xi., simply eis 
λόγον τιμῆς» and still less probable that the strict guard under whose cus- 
tody he was placed should have consented and allowed of such a proceeding. 

The reason for the introduction, by the interpolator, of such a request as 
this into the genuine Epistle to the Ephesians, seems plainly to have been 
this—to afford him what would appear a plausible method for conveying 
the spurious Letters which he had then either already written, or formed 





AND SPURIOUS EPISTLES. 314 


the intention of writing, when he made the additions to Ignatius’ own 
Letter. Accordingly, in agreement with the plan thus prepared, we find 
that Burrus is made to accompany Ignatius to Troas; and from thencé to 
be the bearer of the Epistle to the Philadelphians, ch. xi., and of that to the 
Smyrneans, ch. xii. 

With respect to Burrus, in the Epistle to the Smyrneans, ch. xii., he is 
said to have been sent by the Smyrneans. In this Epistle, ch. ii., he is 
called a Deacon of the Ephesians. In that to the Philadelphians, ch. xi., it 
is stated that he was sent by the Ephesians and Smyrneans conjointly eis 
λόηον τιµῆς. In these two latter places in B. he is called Boípqov; and in 
the former, Bíppov. 

In this Epistle, as it is restored by the Syriac version, there is no men- 
tion either of the place where Onesimus met Ignatius, nor of that from 
which he wrote the letter. In the Acts of Martyrdom he is stated not to 
have disembarked before he reached Smyrna. It is not, however, impro- 
bable that the vessel might have touched at the port of Ephesus on the way ; 
and that the Ephesians, having heard of his being in bonds, might have sent 
Onesimus to visit him, and render any assistance which he might be able to 
supply; and thus have afforded Ignatius the occasion of writing this Epistle. 
Indeed, if we were to take the recension A. as it is found in the Medicean 
MS., and consider the Epistle to the Ephesians, as it stands there, apart 
from the other Epistles, we should necessarily draw the inference that such 
must have been the case, and that four out of the five whom Ignatius is 
stated to have seen, in ch. ii., did not go to Smyrna; for at the end of the 
Epistle, ch. xxi., he speaks in the singular, as if one person only had been 
sent to Smyrna: ov ἐπόμψατε εἰς Θεοῦ τιμῆν eis Σμύρναν ὅθεν καὶ γράφω, κ.τ.λ. 
But the true reading seems to be ὧν of B.: and in the other Epistles, said 
to have been written from Smyrna, the plural form is used; while in that 
to the Romans Crocus is expressly mentioned. See Epist. to Rom. ch. x. 
p.59; to Magnes. ch. xv. p.73; to Trall. ch. xiii. p.85. We are therefore 
necessarily brought to the conclusion, that all the five persons mentioned in 
ch. ii. are supposed to have gone from Ephesus to Smyrna to meet Ignatius. 
The distance between these two cities is 320 stadia, or 40 miles, in a straight 
line; and the journey taking up thirteen or fourteen hours, would neces- 
sarily occapy a part of two days. See Dr. Chandler’s Travels in Asia 
Minor, p.109. Supposing, therefore, that immediately upon the arrival of 
Ignatius at Smyrna a messenger had been despatched with intelligence to 
Ephesus, we can hardly infer that an interval of less than about four days 
must have elapsed before the deputation from the Church of Ephesus could 
have reached Smyrna and visited Ignatius. If we are to take into account 
here the additional time which would be necessary to carry onward the intel- 





315 NOTES ON THE INTERPOLATED 


ligence to Magnesia and Tralles, this period would be more than doubled. 
We have no information whatever as to- how long or how short the sojourn 
of Ignatius might have been at Smyrna; but as I have before observed, we 
have good grounds to conclude that his journey was hurried, and that no 
time was unnecessarily lost. There appears, therefore, to be some inconsis- 
tency between this and the hypothesis that intelligence was sent to the 
Ephesians of Ignatius being at Smyrna after he had arrived there. If he 
had touched at the port of Ephesus as he passed, the journey of the Ephe- 
sians to Smyrna would seem to have been unnecessary; but if neither of 
these was the case, it is difficult to understand by what means they could 
have obtained information respecting the journey of Ignatius from Seleucia 
to Smyrna, and have been able to arrange their mission so happily as to 
arrive at the latter city exactly at the time when he was passing. 

The variations in the inscription of this Epistle in A. from the Syriac 
have been already noticed, pp. 275—277. 

Ch. i.— Besides the variations specified above, pp. 277—280, the expres- 
sion, “a disciple of God,” has been modified by the introduction of the words 
of St. Paul, Eph. v. 2, to “a disciple of him who offered himself for us an 
offering and sacrifice to God," which makes it tantamount to simply “a 
disciple of Christ”; whereas the other expression, “a disciple of God,” is 
not used in the Scriptures. The variations of B. from A. here seem to be 
of an Arian tendency. In the inscription, instead of “the Father and 
Jesus Christ our God,” B. has ** God the Father, and our Lord Jesus 
Christ." In ch.i., for “imitators of God,” and “fervent in the blood of 
God," which can refer only to Christ, B. reads “imitators of the philan- 
thropy of God," and “fervent in the blood of Christ." The other addi- 
tions, Χριστοῦ, o Θεὸς, and ev Χριστῷ, seem to be merely explanatory. 

Ch. ii.—The Syriac shews this to be altogether due to the interpolator. 
It relates to the persons who are said to have accompanied Ignatius. Of 
this I have spoken above. It introduces mention of a Deacon, Bishop, 
and Presbytery, and urges the necessity of submission to them, and of unani- 
mity, as the means of sanctification in every thing. The interpolator appears 
in this place to begin to expand to his own views the idea expressed by Igna- 
tius himself towards the end of the Epistle to Polycarp: τῷ ἐπισκόπῳ 
παρὰ Θεῷ, p. 11, 1.1; and in order to give a colour to his 
own words, he borrows thence the expressions, ὑποτασσόμενοι τῷ ἐπισκόπῳ, 
and ὀναίμην ὑμῶν διὰ παντός. See p. 11. The variations of B. from A. in 
this chapter are unimportant, consisting of only one or two additional epi- 
thets, and a quotation from St. Paul. 

Ch. ui.—Part of the true Epistle has been retained here, and some of the 
genuine expressions of Ignatius been borrowed from his Epistle to the 





προσέχετε 


AND SPURIOUS EPISTLES. 316 


Romans, p. 47, 1.1, and p.55, |. 1. Christ is called τὸ ἁδιάκριτον ἡμῶν Cav, 
which is altogether omitted in B., and a totally different passage substituted. 
Bishops are said to be appointed, κατὰ τὰ πέρατα, and to be ἐν Ἰησοῦ 
Χριστοῦ γνώµῃ, the precise meaning of which does not seem to be very 
clear. If this passage existed when the recension B. was made, the 
author of the latter does not seem to have understood A.; for he has 
entirely omitted it, and substituted, * therefore we also ought to live 
according to the mind of God in Christ, and be emulous, as St. Paul, &c." 
In the former part of the chapter B. has substituted ὁμοδούλοις for συνὸι- 
,ܐܘ 6 ܘܗ ܘܩ‎ respecting which Bp. Pearson writes: **Mira vox: neque 
enim puto vocem simplicem διδασκαλίτης uspiam occurrere" (see Annot. 
Dr. Smith's Edit. p. 35), and ὑπομνησθηναι for ὑπαλειφθῆναι. 

Ch. iv.—vi. are altogether interpolated, and relate almost entirely to the 
duty of obedience to the Bishop, and of union with him. The Bishop is 
compared to a harp, the chords of which are the Presbytery, and the chorus 
is formed of the other individual members of the church, by whom God is 
praised in concert through Christ. This seems to be evidently connected 
with the story which became current about the fifth century respecting the 
institution of chaunting in churches having originated with Ignatius. See 
note, p. 203 above. The variations of B. in these chapters consist not only 
of additions, but also of omissions. "The former are principally illustrative 
or amplificatory. Of the passages omitted three are subjunctive, com- 
mencing with the particle ἵνα, as in ch. iv., ἕνα ὑμῶν avrov, and ἵνα 
µετέχητε; and in ch. v., ἵνα ܗܢܣ‎ Θεοῦ vroraccóuevot. The fourth passage 
omitted is οὗτος--------διέκρινεν, which seems to refer to the same subject as τὸ 
ἁδιάκριτον in ch.iii. In ch.v., besides the additions and omissions, the 
order has also been inverted. Of verbal alterations it is worth while 
noticing that the strange expression χρώμα Θεού has been replaced by 
another, συνάφειαν Θεοῦ. 

Ch. vii. is also the work of the interpolator. Having spoken, at the end 
of the preceding chapter, of the praise which Onesimus had bestowed upon 
the Ephesians on account of their good order and freedom from heresy, he 
proceeds in this to mention certain heretics, and warn them against them. 
In it is found the celebrated passage, Els ἰατρός, κ.τ.λ., said to have been 
quoted by Athanasius and others. In B. this has been altered considerably, 
apparently with an Arian tendency. 

Ch. viii., ix., x., contain each a part of the genuine text mingled with 
interpolated passages. The variations of B. from A. in these chapters do 
not seem to have any doctrinal tendency. In ch. viii. B. has retained the 
true reading, ἐπιθυμία, for which ép« has been substituted in A. ata later 
period. The beginning of ch. ix., which contains some strange and harsh 





317 NOTES ON THE INTERPOLATED 


metaphors (see Whiston’s Diss. p. 24), has been extended and modified in : 
B. Towards the end of the chapter the following words, ἐστὲ οὖν καὶ σύνο- 
δοι πάντες, θεοφόροι, καὶ ναοφόροι, χριστοφόροι, ἁγιόφοροι, are very dissimilar 
to any thing found in the text which the Syriac acknowledges as genuine, 
and such as we should hardly expect to meet with in writings, the idiom of 
which betrays the Aramaisms of the author, The strange term, σύνοδος, 
seems to have displeased the arranger of the recension B., and therefore to 
have been removed by him. With respect to the particle οὖν, I observe 
that it only occurs twice in the whole text of the three genuine Epistles, 
as I have arranged it to correspond with the Syriac; once in that to the 
Ephesians, p. 17, 1.5: ᾿Επεὶ οὖν, x.7.A.; and even in this place the particle 
ܕܟܝܢ‎ shews that the translator most probably did not read οὖν, but δὲ, as in 
the Epistle to Polycarp, p. 9, .ܐ‎ 1,9; in this Epistle, p. 29, .ܐ‎ 1, p. 33, .ܐ‎ 2, & ¢. 
and again in the Epistle to the Romans: χρῄζω οὖν, p. 53, 1.9, where we 
find, corresponding with it, ܗܒܝ ܠ‎ , its usual equivalent in Syriac. It 
appears, then, from the Syriac, that this particle has not been used more than 
once by Ignatius. In the genuine text of the two first Epistles it does not 
occur at all. So soon, however, as we enter upon the province of the interpo- 
lator we find the particle οὖν. Thus, in ch. vii. of the Epistle to Polycarp, 
with which the interpolation commences; in ch. ii. of the Epistle to the 
Ephesians also, where it again commences; and, farther, in chapters iv., v., 
vi., viii., ix., xiii., xv., XVi., xix., all in passages which the Syriac shews to 
be spurious; and again in ch.vii. of the Epistle to the Romans. I fur- 
ther observe that, although this particle is found only once in the text of 
these three Epistles, acknowledged as genuine by the Syriac, it occurs not 
less than twelve times in the Epistle to the Magnesians, eleven in that to 
the Trallians, and five in each of those to the Philadelphians and Smyr- 
neans. But besides the recurrence of this particle in the spurious pas- 
sages, we find it also inserted by the interpolator into the genuine. 
Thus, in the Epistle to Polycarp, ch. vi. p. 11, it is added after µακρο- 
θυµήσατε; and in that to the Ephesians, ch.x. p.927, after ἐπιτρέψατε, 
evidently with the object of softening the abruptness of the original 
style, of which we find numerous instances in these three Epistles. 
Thus, in the Epistle to Polycarp, ch.i, the insertion of xai between 
ws and ce, and between ὥσπερ and ποιεῖς; ch. iii, the addition of δὲ after 
μάλιστα» ch. v., the insertion of the conjunction xai between the two sen- 
tences beginning with ἐὰν, &c. The addition of uaprvpíov in ch. i., of vov in 
ch. xiv. of the Epistle to the Ephesians, and of τοῦ Θεοῦ and χαρίτος in ch. i., 
of βορὰν in ch.ii., of κοσμικὸν 4 µαταίον in ch.iv. of the Epistle to the 
Romans, and others, doubtless originated in the same cause. I had substi- 





AND SPURIOUS EPISTLES, 318 


tuted λοιπὸν οὖν for \.aSo at p. 68, 1.4, from the Peshito (see note, p. 304 
above), before I had been led to observe the peculiarity of the spurious 
text with respect to this particle. 

At the end of ch. x. we have the expression, τοῦ διαβόλου βοτάνη. In the 
Epistle to the Trallians, ch. vi. p. 77, we find ἀλλοτρίας δὲ βοτάνης ἀπέχεσθαι, 
ἥτις ἐστὶν αἴρεσις; to the Philadelphians, ch. iii. p.89, ᾿Απέχεσθε τῶν κακῶν 
Boravav, ἄστινας ov γεωρηεῖ Ἰησοῦς Χριστὸς διὰ τὸ μὴ εἶναι αὐτοὺς φυτείαν Πα- 
tpos; to the Trallians, ch. xi. p. 83, φεύγετε οὖν τὰς κακὰς παραφυάδας--------οὗτοι 
yap οὔκ εἰσὶν φντεία Πατρός. From this it is evident that the writer regards 
Boravy and παραφυάδας as heresies, with which we may compare the follow- 
ing sentence of Ireneus: “ Jam multe propagines multarum heresium 
facte sunt." Edit. Massuet. p.106. But φυτεία Πατρὸς is taken as the 
true church. This seems to be borrowed from the Constitutions of the 
Apostles, Book i. ch. i.: Θεοῦ φυτεία 9 καθολικὴ ἐκκλησία. 

In this place B. adds πικρὰ γάρ ἐστι καὶ ἀλμυρά τις αύτη, with which com- 
pare πᾶσαν daye βοτάνην, τὴν δὲ πικρίαν ἄχουσαν μὴ φάηῃς, from the Gospel 
to the Egyptians. See Joness New and Full Method, Vol.i. p.199. - 
Fabricius Cod. Apocr. Nov. Test. p. 336. At the end of the chapter σαρ- 
κικῶς kai πνευματικῶς has been omitted in B. 

Ch. xi, xii, xiii. are entirely spurious. The variations in B. do not 
seem to have any dogmatical tendency. In ch. xi. we find another instance of 
the omission of a subjunctive sentence, as mentioned above: tva——yévyrai. 
The strange expression πάροδός ἐστε τῶν εἰς θεὸν ἀναιρουμένων of ch. xii. has 
been altered and modified. Θεοῦ ἐπιτύχω has been changed to Ἰησοῦ Χριστοῦ 
ἐπιτύχω, both of which are found in the genuine text of Ignatius: see 
pp. 5, 7, 41, and 49. os ἐν πᾶσῃ ἐπιστολῇ μνημονεύει ὑμῶν, “who makes men- 
tion of you in every Epistle," which would not be true if racy be taken in 
its ordinary signification, has been changed to “ who always makes mention 
of you in his prayers," which is an allusion to St. Paul's own words in his 
Epistle to the Ephesians, ch. i. v. 16. 

Ch. xiv. and xv. contain each a small portion of the genuine text. The 
last sentence of ch. xiv., which belongs to this, has been omitted from B. 
The preceding interpolated passage in A. being little more than a para- 
phrase of this, the arranger of B. seems to have omitted it as unnecessary. 
Compare note on .ܐ‎ 9, p. 17 above, p.279. In ch.xv. the long passage, 
Ets οὖν------γινώσκηται, has been omitted. The occurrence of the words 
σιγῶν and σεγᾷ seems in some measure to have influenced this omis- 
sion. In ch.vi, where σιγῶντα occurs, it has been changed in B. to 
σιωπῶντα; or, indeed, vice versá. In the Epistle to the Romans, p. 41, 
we find σιωκήσητε used by Ignatius, but in the sense of refraining from 


speaking. 


319 NOTES ON THE INTERPOLATED 


In the Epistle to the Magnesians, ch. viii. p. 67, ἀῑδιος οὐκ ἀπὸ σιγῆς 
προέλθων has been also omitted in B. The term σιγῶν does, however, occur 
in B., in the Epistle to the Philadelphians, ch. i. p. 89. 

The last sentence of ch.xv., ὅπερ καὶ ἔστιν ——avróv, which, to say the 
least, is certainly very obscure, has been omitted in B., and another, altoge- 
ther different, substituted. 

Chapters xvi. and xvii. are the work of the interpolator. The meaning 
of ch. xvi., which is obscure in A., has been rendered more intelligible by 
the additions in B., from which, however, the last part of this chapter, 
o Totovros———avrov, has been omitted. 

It is not easy to apprehend the meaning of the writer in ch. xviii. when 
he says: ‘On this account the Lord took ointment on his head, that he 
might breathe incorruption to his church." We find in Ireneus a similar 
expression: τὸ μὲν ὑλικὸν, $ καὶ ἀριστερὸν καλοῦσιν, ἅτε pydepiay ἐπιδέξασθαι 
πνοὴν ἀφθαρσίας δυνάµενον, edit. Massuet. p. 28; with which we may 
compare ἐχουσά τινα ὀδμῆὴν ἀφθαρσίας ἐγκαταλειφθεῖσαν avrg ὑπὸ τοῦ 
Χριστοῦ. Ibid. p. 18. 

The first sentence of ch. xviii. is a passage from the genuine Epistle: the 
rest belongs to the interpolator. Περίψημα τὸ ἐμὸν πνεύμα is omitted in B. 
See note, p. 284. In the latter part, the error of those who denied that 
Christ was born of Mary and of the seed of David is combatted. This is 
again repeated in ch. xx., and in the interpolated part of ch. vii. of the Epistle 
to the Romans, p. 51, and in several places of the spurious epistles. In B. 
we find again here an Arian tendency, in the substitution of o γὰρ τοῦ Θεοῦ 
vios for o γὰρ Θεὸς ἡμῶν ἼἸησους o Χριστὸς of A. We find, indeed, in B., in 
this Epistle, ch. vii., τον Κύριον ἡμῶν Θεὸν Ἰησοῦν τὸν Χριστόν; but it is 
there put in direct distinction to o μόνος ἀληθινὸς Θεὸς, ܘ‎ ἀγέννητος καὶ απρό- 
ovros. The last words, iva τῷ πάθει τὸ vdwp καθαρίσῃ, of which it is difficult 
to ascertain the exact meaning, have been removed from B., and another 
sentence supplied. Both Theodoretus and Timotheus of Alexandria read 
them differently from the present text. See pp. 171 and 211, 1. 20. 

Ch. xix. consists of a part of the genuine text mixed with interpolations. 
See notes, pp. 285—287. 

Chapters xxi. and xxii. belong to the interpolator. In the beginning of 
the former the writer states that it was his intention, “if Jesus Christ 
should count him worthy, to make known to the Ephesians, in another little 
book which he was about to write, what economy he had begun towards the 
new man in Christ." That Ignatius, having been condemned as a culprit by 
the Emperor, in the close custody of ten soldiers, who, he himself informs us, 
harrassed him “ by day and by night, by sea and by land,” should have been 
able to write such, and so long an Epistle as this, even as it stands in the 


AND SPURIOUS EPISTLES. 320 


Medicean text, appears in itself to be highly improbable; but under the 
same circumstances, while the time of his departure was drawing every day 
nearer at hand, and he was hurried onwards to Rome to undergo his sen- 
tence, that he should still contemplate writing a second “little book re- 
specting the economy which he had begun towards the new man Jesus 
Christ,” and that this was to be sent to the Ephesians, with whom he seems 
to have had no personal connection further than having received on his jour- 
ney, through Onesimus, their πολυπλήθειαν (whatever this might have been), 
appears to be altogether incongruous and incredible. Moreover, it is plain, 
from the whole tenor of the Epistle to the Romans, that he did not wish nor 
hope that his life should be spared and prolonged, which alone might have 
afforded him time to write again to Ephesus. And further, it is evident 
from the same Epistle (see p. 53), that to the Romans, at least, he did not 
think it advisable to communicate his knowledge on heavenly things, and this 
also appears inconsistent with the promise that is here put into the 1nouth of 
Ignatius. Allthis seems to have struck the author of the recension B., 
who, to give more weight to his own work, has altogether omitted this pas- 
sage. The introduction of it into A. appears to have been with the design of 
preparing the way for other fabrications, should this pass off successfully. 

The sentence µάλιστα-----ἀποκαλύψει, in which the writer seems to refer 
to the probability of a Divine revelation being made to him, has also been 
removed from B. This likewise seems to have been intended as prepara- 
tory for some other fabrication, which was not only to have the authority 
of the venerable name of Ignatius attached to it, but was further to be 
sanctioned by Divine revelations made to him; as we find a Divine autho- 
rity was assigned to the practice of chaunting alternately in churches, by 
alledging its institution by Ignatius in consequence of a vision of angels. 
See the passage of Socrates cited p. 172, and note, p. 298. 

Towards the close of ch. xx. reference is again made to the subject of 
obedience to the Bishop and Presbytery, and the **one bread" is called * the 
medicine of immortality, the antidote against death": this is very diffe- 
rent from Ignatius’ own terms in the Epistle to the Romans, p. 51, “I seek 
the bread of God, which is the flesh of Christ; and I seek his blood, a drink 
which is love incorruptible"; to which indeed the interpolator has added, 
* and everlasting life," in the same spirit as in this place of the Epistle to 
the Ephesians. See note, p. 303. 

Itis not necessary to make any remark upon the last chapter, further 
than to notice that the interpolator has borrowed the cloke of several of 
the general expressions of Ignatius; such as, ἀντίψνχον ὑμῶν-------δεδεµένος 
eis Ῥώμην-------ἠξιώθην-------Θεοῦ evpeOyvar, and ἔῤῥωσθε from the end of the 
Epistle to the Romans. 








——9——— 
2T 


321 NOTES ON THE INTERPOLATED 


ON THE EPISTLE TO THE ROMANS. 


The entire scope of this letter of Ignatius is to entreat the Christians at 
Rome, who seem to have conveyed to him some intimation of their anxiety 
to exert themselves to save him, and of the probability of their being success- 
ful, to suffer the sentence pronounced against him to take its course, and to 
use no endeavours to deprive him of the crown of martyrdom which he 
ardently desired. The whole tenor of the Epistle is earnestly impassioned, 
and written with a degree of warmth and excitement, such as we should 
naturally be led to expect from one under the circumstances in which he is 
said to have been placed. He had boldly maintained the confession of his 
faith in Christ crucified before the Roman Emperor himself; he had mani- 
fested the greatest alacrity to undergo the sentence which had been decreed 
against him; he had already suffered many hardships and injuries in 
travelling a considerable distance towards the seat of the empire where it was 
to be executed upon him ; and his emotion would therefore necessarily become 
greater as he drew nearer to Rome. In the full confidence of faith he felt as 
St. Paul, that for himself “to depart and to be with Christ would be far bet- 
ter," Phil. i. 23; and that if strength were granted to him to seal his confes- 
sion with his blood, as that Apostle and St. Peter had done before him in the 
very city to which he was then approaching, all the dangers and temptations 
of this world would then be over: he would no longer be subject to the infir- 
mities of the flesh ; but that he should then be (to use his own words) “ the 
freedman of Jesus Christ, and should rise again from the dead free.” See p.47. 

But we should probably be guilty of injustice towards this disciple of the 
Apostles if we were to assert that he was moved only by the personal con- 
siderations of himself and of his own advantage, even although that was to 
be eternal, in urging this entreaty upon the Christians at Rome. He was 
doubtless influenced by the desire of strengthening their faith by shewing the 
steadfastness of his own, ** even to the end”; and thus, by the benefit of his 
example, of rendering a service to the whole Christian Church. He does 
not seem to have deemed it, in his own case, as in that of St. Paul, to be 
more needful for those under his pastoral care, and indeed for the whole 
Church, that he should * abide in the flesh," although the concluding part 
of this Epistle seems evidently to imply that some such argument, drawn 
from the loss which the Church would sustain in being deprived of his 
knowledge of spiritual and heavenly things, had been pressed upon him. 
See note, p. 305. He was already far advanced in years, and he could not 
therefore, in the course of nature, continue much longer to benefit them by 
his instructions on earth. As Bishop of the famous and populous city 
where the disciples of our Lord were first called Christians, he had been 


AND SPURIOUS EPISTLES. 322 


publicly summoned before the Emperor himself, and by him had been con- 
demned to be devoured by wild beasts for having professed himself a Chris- 
tian, and had been ordered to be conveyed to the seat of the empire to suffer 
the punishment denounced against him in the public amphitheatre. His case 
was therefore most notorious; and while he was thus exhibited as a spec- 
tacle to the heathen, the influence of his conduct would necessarily be felt 
by all the Christian world. To have shrunk back, then, at such a moment, 
by availing himself of the exertions of his friends at Rome to procure a 
remission of his sentence, would have tended to cast a suspicion upon the 
strength and efficacy of his belief; and thus would have brought injury 
and reproach upon the whole cause of Christianity. In the Epistle, there- 
fore, before us Ignatius earnestly entreats the Christians at Rome to abstain 
from exerting themselves to procure any remission of his sentence by & 
variety of arguments, which will be best understood from the perusal of the 
Letter itself. They are all urged with a degree of personal emotion and 
earnestness, which could hardly be assumed by one who did not feel deeply 
what he was writing; and they appear to me to furnish as strong internal 
evidence of genuineness and truth as could possibly be wished for. 

Those who have objected to this eager desire of Ignatius to undergo mar- 
tyrdom as being unworthy of a disciple of the Apostles, seem to have neg- 
lected to take into consideration the circumstances which I have just stated, 
overlooking also the fact of St. Paul’s own earnest wish to be offered up, and 
to depart and be with Christ; and to have forgotten that, although the high 
principles and constraining motives of Christianity can and ought to govern 
and rectify all our sentiments and affections, they do not, nor were they in- 
tended entirely to suppress and extinguish those natural feelings and emotions 
which form an essential part in the constitution of man as he came from the 
hands of his creator. 

In this Epistle, as restored by the Syriac, there is no mention of the persons 
by whom it was sent, nor of the place where it was written. In the interpo- 
lated chapter x. of the Greek the author states that he wrote from Smyrna by 
some “ Ephesians most worthy of happiness”; and “that he had with him 
Crocus, together with many others”; that he believed the Romans had been 
already informed respecting certain persons “πιο were gone before him 
from Syria to Rome for the glory of God”; and he begs them to make 
those persons acquainted with the fact of his being near at hand; and 
dates his letter on “the ninth of the Calends of September, that is, on the 
twenty-third of August.” The Acts of Martyrdom agree with this, as to 
Smyrna having been the place whence the letter was written (see p. 193) ; 
and they also state that his journey thence was hurried by the soldiers who 
had the charge of him; and that immediately upon his arrival at Rome he 


323 NOTES ON THE INTERPOLATED 


was thrown to the wild beasts and devoured by them ; and that this took place 
on the twentieth of December. Thus, if both these accounts were true, his 
journey from Smyrna to Rome must have occupied about four months. 

Now in this there are many things which appear highly improbable, and 
difficult to account for, and also to be at variance with the tenor of the 
Epistle itself, in which we find Ignatius complaining of the very harsh treat- 
ment of the soldiers who guarded him by sea and by land, by night and by 
day ; comparing them to ten leopards, who for every act of kindness on his 
part—probably some admonitions and endeavours to convert them to Chris- 
tianity—treated him the more rigorously. Now such being the case, it 
seems to be very unlikely that they should have allowed him to have many 
Christian friends with him, or, as we read in the Epistle to the Trallians, 
ch. xii. p. 85, to have with him “Churches of God." And this improba- 
bility is the more striking when we compare it with St. Paul’s journey 
to Rome. We find it mentioned in the Acts of the Apostles as a mark of 
kindness worth recording on the part of Julius the Centurion, that upon 
their touching at Sidon “he courteously entreated Paul, and gave him 
liberty to go to his friends and refresh himself." Acts xxvii.3. St. Paul 
enjoyed the privilege of being a Roman citizen; and although he had been 
accused by the Jews, he had, after his defence before the Governor Festus 
and King Agrippa, been declared to have done “ nothing worthy of death or 
of bonds”; and he was then on his way to Rome solely in consequence of his 
own appeal to Cesar. Ignatius, according to the account transmitted to us, 
had been condemned to death by a decree of the Emperor himself. Imme- 
diately after this sentence had been pronounced he was put into bonds; and at 
the time when he is said to have written these Epistles he was on his way 
to Rome, under strict custody, to undergo the punishment which had been 
decreed against him. It would seem, therefore, to be scarcely credible 
that Ignatius in his position should have received the same indulgence from 
the ten soldiers, of whose harsh treatment he complains, as St. Paul did 
from the humane Centurion Julius, whose kindness towards him is again 
mentioned in the Acts of the Apostles, ch. xxvii. 43. But this indul- 
gence, or even greater in some respects, must have been granted to him, if 
these soldiers gave him permission to see, receive, and have with him so 
many friends and deputations from various Churches, as he must have 
done, both at Smyrna and Troas, if the statements made here and in the 
other spurious passages and Epistles were correct. 

Again, St. Ignatius speaks in this Epistle of Churches having received 
him in the name of the Lord Jesus, and of their having preceded him (or 
having come to meet him), city by city; or, as we read in the Syriac, in 
every city. See p. 54, and note, p. 308. But if we are to take the account 


AND SPURIOUS EPISTLES. 324 


furnished by the Acts of his Martyrdom to be correct, Smyrna was the first 
city at which he landed after having embarked at Seleucia. What Churches, 
then, could he speak of as having received him on the way—whether near 
or distant from it, if the Epistle to the Romans was written from Smyrna, 
the only city which, as yet, according to the Acts of Martyrdom, he is said 
to have touched at? 

Further, in the conclusion of this Epistle, even as it is read in the spurious 
additions to the Greek, he is stated to desire those to whom it was addressed 
to inform some persons who had gone before him from Syria to Rome that 
he himself was near (p.55); and in the Syriac, from which this has doubt- 
less been borrowed (see note, p. 304), we find it written, “ And now I am 
near to arrive at Rome,” (p.54). And again, in another genuine passage 
of the Greek, “ from Syria even to Rome, µέχρι Ῥώμης, I fight with beasts,” 
(p.47). To me it certainly does seem very improbable that he should have 
written in such terms if he had not yet accomplished half of his journey, 
and was still four months distant from Rome, as the dates of this Epistle, 
and of the Acts of Martyrdom, would shew, if they were to be relied upon. 

Moreover, from the whole bearing of the Letter, it appears to be quite 
evident that some intimation had been conveyed to Ignatius of the desire of 
the Christians at Rome to save his life; and probably, also, of their being 
possessed of some influence likely to effect this. See p.41. Indeed, it 
appears to be plain, from the purport of the Letter itself, that some knowledge 
of this was the chief occasion of his writing it. If such were the case, the 
account of Ignatius having been condemned to be sent to Rome to become 
8 spectacle in the ampbitheatre must have travelled all the way thither from 
Antioch, and an intimation of the wishes and intentions of the Roman Chris- 
tians have been conveyed back to bim to Smyrna, while he had only ad- 
vanced thus far upon his journey from Antioch since his condemnation, 
although, as I have before remarked, that journey is stated to have been 
made under some circumstances of haste. This appears to be altogether 
inconsistent with the dates and accounts, such as they are, which we have 
before us. "Taking all these considerations together, it would seem scarcely 
credible that Ignatius, under these circumstances, should have written his 
Epistle to the Romans from Smyrna, even had we not discovered the Syriac 
text, in which there is no authority whatever for any such accounts. 

It is needless to speculate upon the locality where *his letter was written ; 
but from the data furnished by the Epistle itself it would appear to be from 
some place at which Ignatius had arrived after he had journeyed by land as 
well as by sea—had already passed several cities or towns in which were 
congregations of Christians, and where he was now no longer at any great 
distance from Rome. It seems not improbable that as he drew near to the 





220 NOTES ON THE INTERPOLATED 


city some of the Roman Christians, having heard of his arrival, went to 
meet him, as they went to meet St. Paul as far as Appii Forum and the 
Three Taverns (Acts xxviii. 15); that they informed him of the desire of the 
brethren to exert themselves to save so eminent a servant of Christ from the 
cruel punishment to which he was condemned ; and that this afforded him 
the occasion of writing his earnest appeal to them not to interfere on his 
behalf, and thus deprive him of the crown of martyrdom. After I had 
arrived at this conclusion from totally different premises, it was satisfactory 
to me to read the following words of Vossius in a note upon the beginning 
of this Epistle: “ Ἐπέτυχον ἰδεῖν---ΜοἙ loquendi imposuit viris doctissimis ut 
locum hunc immutatum irent. Et certe quis est, qui ex his verbis non colli- 
gat, Ignatium Rome fuisse, cum ista scriberet? Atqui Smyrne hec sunt 
exarata, ut ex tota Epistola constat; non tantum ex fine. Quod eo magis 
dico, ne quis putet, epilogum esse spurium." See Vossius" Edit. p. 298. 

There are three distinct Greek recensions of this Epistle. One, A., which 
is inserted in the Acts of Martyrdom of St. Ignatius, as exhibited in the 
Colbert MS. Another, B., which belongs to the Longer recension of these 
Epistles; and the third, the text given by Simeon Metaphrastes in his ac- 
count of the Acts of Ignatius. This last, besides other variations, omits 
several passages which are found in A., not less than in B., and some even 
of those which belong to the genuine Epistle, as it will be seen by referring 
to the Syriac. Simeon Metaphrastes doubtless wrote subsequently to the 
time of the publication of both the other recensions; but so many liberties 
of every kind seem to have been taken with the text of this Epistle, that it 
would be useless to speculate whether these omissions and variations are to 
be referred to him or to some other editor or transcriber before or after his 
time. 

The method which the interpolator has adopted with respect to this Epi- 
̇ stle resembles that which he followed in the one to Polycarp, rather than 
that in the Letter to the Ephesians. The five first chapters are left nearly in 
their original state, with the exception of a very few merely verbal alterations, 
the insertion of a sentence of five words into ch. i., of another of twelve 
words into ch. ii., and of two, each containing eleven words, and a quotation 
from St. Paul in ch. iii. Only one word is inserted in ch. iv., and three are 
added at the end by way of explanation; while the whole addition to ch. v. 
amounts only to six words in one place, and two in another. These addi- 
tions, therefore, are not such as altogether to obscure the original style of 
the writer, as in the case of the Epistle to the Ephesians; nor do they ap- 
pear to be of any doctrinal import, except the passage in ch.iii., Ὁ γὰρ 
Θεὸς ἡμῶν------φαίνεται, which seems to have been omitted in B., as un- 
favourable to the apparently Arian tendency of that recension. 


AND SPURIOUS EPISTLES. 326 


Ch. vi. contains but one short sentence of the original Epistle. Amongst 
other matter of no doctrinal import, our Lord’s passion, death, and resur- 
rection are distinctly asserted, and he himself called God: a passage is also 
cited from the Gospels. The few further additions in B. seem to be favou- 
rable to the Arian views. 

Ch. vii. consists of a part of the genuine Epistle mixed up with spurious 
additions. In these, which otherwise have little reference to doctrine, the 
birth of the Son of God from the seed of David and Abraham is asserted, 
as I have already observed with respect to similar passages of the Epistle to 
the Ephesians. 

Ch. viii. contains a part of the genuine Epistle. The author states that 
he had “ written this, not according to the flesh, but according to the mind 
of God.” 

The first part of ch. x. is spurious: the latter part belongs to the genuine 
Epistle, with one or two slight variations. The remainder of the genuine 
Epistle has been removed from its proper place to form the nucleus of the 
spurious Epistle to the Trallians, and ch. x., retaining the final valediction 
of the true Epistle, been substituted in its place. See notes, pp. 304, 307. 
In all of these the interpolator has endeavoured to give a fair colour to his 
own additions by borrowing terms and endeavouring to imitate certain 
phrases of the genuine text. 


ON THE EPISTLE TO THE MAGNESIANS. 


The inscription of this Epistle purports that it was addressed to the 
Church at Magnesia, on the Meander; and in the last chapter it is stated 
that it was written from Smyrna, at which place it would appear, from 
ch. ii., that Damas, the Bishop of Magnesia, accompanied by two Presbyters, 
Bassus and Apollonius, and attended by a Deacon named Sotio, had met 
Ignatius: and their meeting, it is evident, was not fortuitous. The road from 
Smyrna to Magnesia passed through Ephesus—and these two latter cities 
are, according to Pliny, fifteen Roman miles apart; but Picenini makes the 
journey from Aiasalück, near the site of ancient Ephesus, to Magnesia to 
occupy eleven hours. See Chandler's Travels in Asia Minor, p. 208. 
The‘ whole distance, therefore, between Smyrna and Magnesia must have 
occupied about three days. See p. 314 above. Now the question naturally 
suggests itself —how could the Christians of Magnesia have obtained such 
precise information respecting the journey of St. Ignatius as to have timed 
their arrangements so exactly as to meet him when he touched at Smyrna? 








327 NOTES ON THE INTERPOLATED 


Are we to suppose that tidings had been conveyed to them from Antioch, 
that he had left that city at a certain time, and consequently might be ex- 
pected to arrive at Smyrna at a certain period? Or are we to conclude, 
that after he had reached Smyrna intelligence of his arrival had been 
despatched to the Magnesians, and that their Bishop Damas, accompanied 
by two Presbyters and a Deacon, immediately set out to visit him? This 
would have required about five or six days. It is true, as I have already 
remarked, that we have no positive data from which to ascertain the length of 
the sojourn of Ignatius at Smyrna; but if we are to follow such evidence as is 
supplied by the Acts of Martyrdom, the inference is, that it was not protracted 
longer than was ordinarily necessary for the continuance of his journey. 

The Epistle to the Ephesians, with the additions made to it by the inter- 
polator, has been to a certain extent the model after which this to the Mag- 
nesians has been fashioned; and several expressions have been borrowed, 
and passages imitated from the genuine Epistles, to give it the appearance of 
having been written by the same hand. The address is imitated from those 
of the genuine Epistles to the Ephesians and Romans, with some omissions 
and additions, among which we find ἀσπάζομαι, which occurs in the inter- 
polated part of the inscription of the Epistle to the Romans. 

The first sentence of ch. i., I'vovs ὑμῖν, is imitated from the passage 
of Ignatius’ Epistle to the Ephesians, αλλ ἐπεὶ---ὑμᾶς, p. 19. The next, 
καταξιωθεὶς---θεοπρεπεστάτου, imitates καταξιωθεὶς---σον, occupying the same 
relative position in the Epistle to Polycarp, p. 1, as it does in this to the 
Magnesians. The words θεοπρεπεστάτου occurs nowhere in the genuine text 
of the three Epistles, but is first introduced in the interpolated ch. vii. of that 
to Polycarp. At the beginning of ch.ii. we read éwei—émiokórov; and 
again, in ch. vi., ἐπεὶ-- ἀγαπήσα, copied from érei—emioxorov ὑμῶν, Ignatius? 
own words to the Ephesions. See p. 17. 

But besides these imitations, we find numerous other expressions borrowed 
from the genuine Epistles, and inserted to give a fair colour to the spurious ; 
such as in ch. i., σαρκὸς καὶ πνεύματος, see Pol. p. 1; πίστεώς τε καὶ ἀγάπης, 
Ephes. p. 16; ἧς οὐδὲν προκέκριται, Pol. p. 1; τοῦ ἄρχοντος τοῦ αἰῶνος τούτου, 
Rom. p.53; Θεοῦ τευξόµεθα, Rom. p.41. In ch.ii, οὗ ἐγὼ ὀναίµην, see 
Pol. p.1. In ch.iv., μὴ µόνον καλεῖσθαι Χριστιανοὺς, ἀλλὰ καὶ εἶναι, Rom. 





p.43. Inch. vi., ὁμοήθειαν Θεοῦ, Pol. p. 3. Μηδὲν ἔστω ἐν ὑμῖν, ὃ δυνήσε- 
ται ὑμὰς µερίσαι, Ephes. p. 28. In ch. vii., οὗ ἄμεινον οὐδόν ἐστιν, Pol. p. 1. 
Ἐν τῇ χαρᾷ τῇ ἀμώμῳ, Ephes. p. 15, &c. &c. 

The scope and object of this Epistle agrees with that of the interpolations 
in the Epistle to the Ephesians. In ch. ii. of this latter Epistle, where the 
interpolation begins (see p. 17), we find the three orders of the Priesthood 
brought forward—the Bishop, the Presbyter, and the Deacon. Crocus is 


AND SPURIOUS EPISTLES. 328 


called o θεοῦ ἄξιος: Burrus is called τοῦ συνδούλου µου, τοῦ κατὰ θεὸν διακό- 
νου ὑμῶν. The phrase ὀναίµην ὑμῶν διὰ παντὸς, borrowed from the genuine 
text (see p. 11), and the words ὑποτασσόμενοι τῷ ἐπισκόπῳ καὶ τῷ πρεσβυτε- 
pio occur. 

The second chapter of the Epistle to the Magnesians is the exact coun- 
terpart of this. We find mention of a Bishop, Pregbyters, and a Deacon 
introduced. Damas is called ἀξιοθέον. Sotio the Deacon is called τοῦ συν- 
δούλου µου διακόνου. The same expression, οὗ ἐγὼ ὀναίμην, is borrowed from 
the genuine text; and the chapter ܝܣ‎ or; ὑποτάσσεται τῷ ἐπισκόπω, καὶ 
τῷ πρεσβυτερίῳ. 

In the interpolations continued in ch. iii.—vii. of the Epistle to the 
Ephesians the author goes on to insist upon the duty of concurrence with 
the mind of the Bishop, and of union with the Church governed by him 
in harmony and concert; of the efficacy of the prayers of the Church in 
conjunction with those of the Bishop. He urges the necessity of respect 
to the Bishop, although he should be silent ;—by which probably it is to be 
understood that his popularity ought not to depend upon his eloquence; 
and he assigns as a reason for this, that every one whom the master of the 
house sendeth to his household ought to be received as the master who 
sends him ; and, consequently, that the Bishop ought to be looked up to in 
the same manner as our Lord. 

In ch.iii.— viii. of this Epistle to the Magnesians the same precepts are 
inculeated, although not in precisely the same order. The Bishop must 
not be despised although he be young, any more than if he be silent. Who- 
soever deceives the visible Bishop despises the unseen Bishop of all men— 
the Father of Jesus Christ. Those who do any thing apart from the Bishop 
are not right in their conscience, because they do not assemble themselves 
according to the commandment. Every thing must be done in the concord 
of God, the Bishop sitting in the place of God, the Presbyters in the place 
of the assembly of the Apostles, and the Deacons being entrusted with the 
ministry of Christ. Nothing must divide us; but we must all be united 
with the Bishop and those who preside over us for the form and doctrine of 
incorruption. 

The rest of the passages interpolated into the Epistle to the Ephesians 
relate to the errors of different heretics ; but at the end of those occurring at 
the close of the Epistle the writer again reverts to the subject of obedience 
to the Bishop. See ch. xx. 

So also in this Epistle to the Magnesians we find the remainder of it 
employed in combating various heresies; and just before the close the 
writer again reverts to the duty of submission to the Bishop and to one 
another. The end of this Epistle runs almost in the very same terms as 

2U 


329 NOTES ON THE INTERPOLATED 


those of the interpolated conclusions both of the Epistles to the Ephesians 
and the Romans. : 

But besides the similarities between this Epistle and the interpolated parts 
of that to the Ephesians already mentioned, the following may be also 
noticed: xai ὑμῖν δὲ wpérer'—eis τιμὴν οὖὗν------πρέπον ἐστὶν, ch. iii., ܘܐܬ‎ 
οὖν ἐστιν, ch. iv., in the Epistle to the Magnesians; and πρέπον οὖν ἐστὶν κατὰ 
πάντα tporov, Ch. ii., ὅθεν πρέπει ὑμῖν, ch.iv., of the Epistle to the Ephe- 
sians. Without adducing numerous other similarities and coincidences of 
idea and expression which may be found between this Epistle and those 
passages of the Greek of the three preceding Letters which the Syriac text 
condemns, those which have been already advanced seem to be amply suffi- 
cient to prove, either that both are the production of the same author, or, at 
least, that the one has been borrowed from the other, which is all that I am 
desirous of establishing in this place. 

The chief heresies combated in this Epistle are those of the Judaizing 
Christians, who kept the Sabbath and observed the Law of Moses (see 
ch. viii.—x.); that of Valentinus, with respect to the procession of the Adyos, 
ch. vii. viii., see Datllé, De Scriptis que sub Dionysii Areop. et Ignatii 
Antioch. nomine circumferuntur, Lib.ii. ch. 12; and that of the Docete 
who denied the reality of our Lord's birth, passion and resurrection, ch. xi. 

In comparing the two recensions of this Epistle together, besides the ad- 
ditions and extensions in B., we find, as in the preceding Epistles, certain 
passages existing in A. which are omitted in B. Some of these appear to 
be unimportant; but others are deserving of notice. Of the latter are the 
two passages which distinctly mention the three Persons of Holy Trinity, 
ch. xii. The omissions, τοῦ διαπαντὸς ἡμῶν (nv, ch.i., Conv ζῶντες, ch. ix., 
διὰ τοῦτο---ζῇν, ch x., we may compare with the omissions in the Epistle 
to the Ephesians: τὸ ἀδιάκριτον ἡμῶν (gv, ch. iii., tuas— (rv, ch. xvii. ; 
which prove that the omission of these passages from B., or their insertion 
at a later period into A., had some definite object. Aca παντὸς is algo again 
omitted in ch. vi., as also in the Ephesians, ch. xx. The omission of the 
last sentence of ch. vi. deserves notice. At the end of ch. vii., τὸν ad’ ἑνὸς 
Πατρὸς προέλθοντα, καὶ eis ἕνα ovra καὶ χωρήσαντα, which should be con- 
sidered in connection with ὃς ---προέλθων, also omitted in ch. viii., has been 
removed, and replaced in B. by τὸν ἀρχιερέα τοῦ ἀγεννήτου Θεοῦ. Daillé 
supposes the cause of this change to have been the desire to obviate the 
manifest anachronism in A. in this direct and distinct opposition to the 
tenets of Valentinus. See ibid. ch. xii. 

Ch. ix. has not only been much extended in B., but the order has been in- 
verted, and so much of A. been omitted as amounts to about one third part 
of the chapter. The last words omitted are παρὼν ἤγειρεν αὐτοὺς ἐκ νεκρῶν, re- 





AND SPURIOUS EPISTLES. 330 


ferring to the Prophets mentioned immediately above, “ who being Disciples 
in the spirit, expected him as master; and on this account, he whom they 
righteously awaited being arrived, raised them from the dead.” What 
prophets, we may justly ask, did our Lord raise from the dead? We have 
no account of his raising to life any other than the daughter of the Centu- 
rion, the son of the widow of Nain, and Lazarus. Moses and Elias indeed 
appeared to Christ at his transfiguration, but he did not raise them from the 
dead. Dr. Jacobson supposes that reference is made to Matth. xxvii. 52, 58, 
but this will hardly explain the matter. The editor of the recension B. 
seems to have felt this difficulty, and to have attempted to obviate it by 
removing the passage altogether from the text, as he seems to have done in 
several other instances. In ch. x. he has omitted ἐπεὶ ἀπὸ τῆς ὁρμῆς ἐλθηχθή- 
cere, doubtless offended by the expression, * ye shall be found out by the 
stink.” I have retained ὁρμῆς in the text as it is found in the MS. There 
can be little doubt, however, both from the context and the Latin version 
odore, that the true reading is ὀσμῆς, which almost all editors have adopted. 
Compare p. 919. 

In the last chapter ἐπισκόπῳ Σµυρνάιων has been omitted after Πολυκάρπφ. 
The editor of B. àeems to have thought justly that it was quite unnecessary 
for Ignatius, in writing to the Magnesians, and dating his Letter from 
Smyrna, to tell them that Polycarp was “ Bishop of the Smyrneans." 


ON THE EPISTLE TO THE TRALLIANS. 


This Letter is addressed to the Church at Tralles, a town situated on the 
Meeander, about eighteen Roman miles from Magnesia, and it is said to 
have been Written from Smyrna, where Polybius, Bishop of the Trallians, 
had met Ignatius, The way from Smyrna to Tralles lay through Ephesus 
and Magnesia: consequently the difficulties which occur with respect to the 
distance of the two former cities from Smyrna will be increased here. 

I do not think it necessary to take any pains to prove that this and the 
two following Epistles to the Philadelphians and Smyrneans are due to the 
same hand as the passages in the Epistle to the Ephesians which the Syriac 
text condemns as spurious. They have been universally acknowledged to 
be the work of the same person as the Letter to the Magnesians; the same 
arguments, therefore, which apply to that Letter, and the deductions which 
follow as the consequence of those arguments, are equally applicable to this 
to the Trallians and to the two succecding Epistles. I shall not, therefore, 
stop to point out all the words and phrases which have been borrowed here 





331 NOTES ON THE INTERPOLATED 


from the genuine text, but simply observe, that we find in this Epistle two 
entire chapters, .ܫ‎ and vi., which have been transferred from the Epistle to 
the Romans as it exists in the Syriac, to give a fair colour to this by the 
admixture of something of the true text with the false. I have stated what 
appears to me to be the probable cause why this passage was removed 
from the Epistle to the Romans to this in my note, p.304. But this trans- 
position has not been effected with much skill; and the two chapters have 
been so clumsily mixed up with the rest that their incongruity and diffe- 
rence of style from the context was seen and pointed out by Vedelius more 
than two centuries before the discovery of the Syriac text disclosed the 
source from which they had been taken. Respecting these two chapters he 
writes: * Est enim hic locus plané supposititius usque ad hec verba iva 
Θεοῦ μὴ ἀπολειφθῶ. — Patet hoc primo ex stylo, secundo ex materia subjecta. 
Quod ad stylum attinet, is ineptissimus est, et planà ab Ignatii stylo alie- 
nus. Primo enim, quàm ab equali et plano stylo Ignatii aliena sunt ista 
et horrida: μὴ yap οὐκ ἐβουλόμην, &c. Certé antecedentia et consequentia 
docent verba hsec nullo modo ad rem facere." See Vedelius Edition, 
Exercitatio viii. in Epist. ad T'rallenses, p. 32. | 

A further cause, however, for the introduction of these chapters, in which 
Ignatius speaks of his knowledge of heavenly things, into this Epistle, 
seems to have been to give countenance to the prophetic foresight with re- 
spect to heresies, which the fabricator of this Epistle assumes to himself in 
ch. viii. ;—a foresight necessary, indeed, to justify the condemnation of doc- 
trines which seem to have developed themselves after the time of Ignatius, 
such as those of the Docete, or, indeed, of the Phantasiaste of much later 
days, whose tenets are especially condemned in ch. ix. 

It is not necessary for my present object to point out in this and in the fol- 
lowing Epistles the several passages in A. which have been omitted in B., 
and other peculiarities which occur. They offer, however, some curious 
phenomena, which may be well worthy of the attention of any one wishing 
to investigate thoroughly the variations of the two recensions, and the in- 
teresting questions involved in them. 


ON THE EPISTLE TO THE PHILADELPHIANS. 


This Epistle is said to have been written from Troas, where Ignatius had 
arrived on his way towards Rome, and to have been conveyed by Burrus 
the Deacon to Philadelphia of Asia, as it is stated in A., which city is 
distant from Troas about 200 miles. 


AND SPURIOUS EPISTLES. 332 


We have no tradition handed down to us from antiquity of any connec- 
tion between Ignatius and the Church of Philadelphia which might have 
afforded an occasion for his writing to them, although, from some of 
the expressions made use of in the Letter—such as, οὐχ ὅτι παρ ὑμῖν 
μερισμὸν εὗρον, Ch. ii, éxpavyaca’ peraéd Ov, ch. vi, ἐπεὶ ἤκουσά τινων 
λόγοντων, ch. viii.—some have concluded that Ignatius must have visited 
Philadelphia. See Jacobson’s Edit. p. 413. Indeed, from this, and from 
several other circumstances, Whiston, the defender of the recension B., has 
inferred that Philadelphia of Cilicia must have been the city to which this 
Epistle was directed, and not Philadelphia of Asia or Lydia. He writes: 
¢ ——- gtill supposing, by the objection and his reply, that he had been at 
this Philadelphia, and there heard such things said as produced the answer 
there set down; which yet could hardly be true of the Asiatic Philadel- 
phia at 400 miles distance from Antioch.” See Diss. upon the Epistles 
of Ignatius, p.77. Of course it would be an absurdity to suppose that, on 
his journey to Troas, the soldiers who had charge of Ignatius allowed him 
time and liberty to make a deflection from the way to visit the Church at 
the Asiatic Philadelphia. Diusterdieck, in his defence of the Epistles of the 
recension A., is staggered at this difficulty, and writes thus: ** Etsi quomodo 
factum sit, ut in oppidum illud pervenerit Ignatius, a recta ad Troadem via 
satis distans quidem, hzc res parum liquet, neque vero ex ipsa epistola neces- 
sitate quadam consequens est; sed cum nave veheretur Ignatius Seleucia ad 
Troadem, Smyrnam tantum appulsum esse eum suspicor, quo misissent 
legatos Ephesini, Magnesiani, Tralliani; in Troade autem recepisse videtur 
legatos Philadelphenorum, epistolamque rursus ad illos scripsisse." Diss. 
de Ignatianarum Epistolarum authentia, p. 10. Hefele has adopted this 
explanation in his third edition of the Apostolic Fathers, with the following 
supposition: * More suo Ignatius ita loquitur, ac si in legatis totam eccle- 
siam Philadelphensem conspexisset," p. 215. And Dr. Jacobson has copied 
Hefele's note into the third edition of his work. But even if we were to 
allow such an explanation to be at all admissible, what feasible explanation 
will these learned men be able to give to cover the great improbability that 
the Church at Philadelphia should have received an account of the condem- 
nation of the Bishop of Antioch, a city situated about 400 miles to the south- 
east of their own, and have so timed their embassy as to meet him at Troas, 
about 200 miles to the north-west, just as he was passing on his journey to 
Rome, whither he had been despatched immediately after his condemnation ? 

In the last chapter, Burrus, the Deacon of the Ephesians, is said to 
have been the bearer of this Letter; but Philadelphia, which is situated 
about 90 miles to the east of Smyrna, would lie very considerably out 
of his way upon his return from Troas to Ephesus, whither I conclude 


333 NOTES ON THE INTERPOLATED 


he is supposed to have returned, as we find that he is made the bearer of the 
Letter to the Smyrneans, written also from Troas. See Epist. to Smyrn. 
ch. xii. 

The only ground which the Epistle supplies us with, as likely to have 
afforded any occasion to Ignatius of writing to the Philadelphians, is the cir- 
cumstance which is alleged in the first chapter, of his having been acquainted 
with their Bishop, whom he most highly commends and admires in every 
respect. But still, although the Philadelphians were under the charge of 
such an able and excellent pastor, the writer of this Epistle is represented as 
putting himself forward to caution them against heresy and divisions, of 
which, nevertheless, he states that he had found no trace among them, but the 
contrary. Seech.iii. Some indeed, he adds, might suspect that he had had 
previous knowledge of the division of some; but Christ was his witness that 
no man had given him any information to this effect. But the Spirit 
cried, saying, without the Bishop do nothing; keep your flesh as the temple 
of God; love union, avoid divisions. Ch. vii. In this place Ignatius is cer- 
tainly represented as asserting that a Divine communication had been made 
to him by the Spirit. 

The divisions, want of unanimity and union in the Church, and separation 
from the Bishop, as mentioned in this Epistle, would seem almost to agree 
better with the description of the distracted state of Christendom in the 
fourth or fifth century than with any other previous period of which ac- 
counts have reached us. 


ON THE EPISTLE TO THE SMYRNEANS. 

This Letter is said to have been written from Troas, and to have been 
sent to Smyrna by Burrus the Deacon, ch. xii. None of the difficulties 
with respect to time and distance, which suggest themselves so strongly 
in the three preceding Epistles, occur here. If Ignatius had touched at 
Smyrna on his journey, and had been kindly received by the Church of that 
city, and by their Bishop, it would be perfectly natural and probable that, were 
an opportunity afforded to him, he should have written to them from Troas, 
the next city at which he stopped. But that he should have written from 
thence, at the same time, two Epistles, so different from each other in matter 
and in style as the one to Polycarp and the other to the Smyrneans, is 
most highly improbable. It is needless for me to point out the wide discre- 
pancies between these Epistles, as it has been commented upon by critics 
‘more than two centuries before the new element of criticism supplied by the 
discovery of the Syriac version was available. They rejected the Epistle to 


AND SPURIOUS EPISTLES. 334 


Polycarp as being very different in style and character from the others 
which bore the name of Ignatius; and they retained that to the Smyrneans, 
as being from the same hand as the rest. Among them Archbp. Usher is 
conspicuous. The following passages are taken from his Dissertation De 
Ignatii ad Polycarpum Epistola: “At ante hos omnes Augustodunensis 
Honorius, in libro de Luminaribus Ecclesie Epistolam ad Polycarpum in 
censu scriptorum Jgnattt plané pretermittendum esse judicavit," p. viii. 
* Nam ad illa, que hodie Ignatii nomine ad Polycarpum feruntur scripta, 
quod attinet: in ed totá ferà epistolá :ܗܐ‎ Ignatium. desiderare se, non 
sine causá pronuntiavit vir doctissimus, mihique amicissimus, Abrahamus 
Scultetus. Sed et ipse Jesuita Halloiaius, reliquarum omnium epistolarum 
propugnator accerimus, in hujus defensione titubanter 88116 loquitur: atque 
nonnulla esse, que non minimam suspicionis ansam. afferant, aliqua in eam 
aliunde irrepsisse, dissimulare non potuit: integra quoque epistole γνησιότητα 
in qusestionem similiter vocaturus, si non obstitisset, ex jam dictorum verbo- 
rum Polycarpi, Eusebii et Hieronymi minüs recté perceptà sententid, obor- 
tum illi prejudicium ; constitutum et fixum manere, adeoque negari non 
posse, hanc epistolam saltem ex parte non parvá, esse Ignatii," p.ix. Vossius 
writes respecting the Epistle to Polycarp: “ Inter omnes Ignatii Epistolas 
nulla est, de cujus veritate magis disceptatum sit inter doctos, quam illa 
ad Polycarpum. Nec inficior, aliqua hic esse, que potuerint reddere sus- 
pectam: plura tamen, majoraque esse puto, quie aliud iis debuerant persua- 
dere." See Vossius’ Edit. p. 264. All the objections, therefore, which 
these. and other critics have brought against the Epistle to Polycarp, on 
account of its discrepancy from the other Ignatian Epistles, become so many 
arguments against that to the Smyrneans, if the genuineness of the Letter 
to Polycarp be once established. 

In ch. iii. the passage ᾿Εγὼ------ἐπίστενσαν has been cited by Eusebius, 
who says that he does not know from whence Ignatius took the words which 
he quotes. See p.162. Jerome, in copying from Eusebius the account 
respecting Ignatius, says they were taken from the Gospel which he had 
translated a short time previously—** de Evangelio quod nuper a me trans- 
latum est." The Gospel to which he alludes is the Gospel according to the 
Hebrews: In Evangelio, quo utuntur Nazareni et Ebionite quod nuper in 
Graecum de Hebreo sermone transtulimus.”’ See Com. in Matt. xii. 18, 
and xxiii. 96. Origen, in his Treatise de Principiis, citing the same words 
as are found in the Epistle to the Smyrneans, “non sum demonium incor- 
poreum," says that they are taken from a book called the Doctrine of Peter. 
Redepenning, in his note on this passage of Origen, p. 94, writes: * Eun- 
dem ad quem in textu provocatur locum Ignatius in Ep. ad Smyrn. c. iii. 
exhibet ὅτι οὐκ etut δαιµόνιον ἀσώματον»; annotat vero Hieronymus in Catal. 


38: NOTES ON THE INTERPOLATED 


p. 108, desumpta esse heec ex Evangelio Nazareorum. Itaque aut memoria 
lapsus est Origenes, aut in utroque apocrypho eadem reperiebantur." These 
words might indeed have existed in both of the apocryphal works referred 
to; but if not, and either of these writers has been guilty of a fault of 
memory, Jerome is far more likely to have erred than Origen. "There is 
however, I think, another passage in this Epistle which proves that the 
writer of it had before him the book attributed to St. Peter; for in the 
following ch.iv. we find ἐγηγὺς payaipas, ἐγγὺς Θεοῦ μεταξὺ θηρίων μεταξὺ 
Θεοῦ, which seem plainly to have been suggested by the same words attri- 
buted to St. Peter as are thus cited by Gregory of Nazianzum: κάµνουσα 
γὰρ ψυχῆ ἐγγύς ἐστι Θεοῦ, φησί πον Üavuactrrara λέγων ܘ‎ Πέτρος. See Epist. 
ad Cesarium, Basilii Opera, Edit. Fed Morelli, tom. i. p. 778. C. 

The whole of the passage of Origen from which the words above 
quoted are taken bears upon the question respecting this Epistle to the 
Smyrneans: I therefore transcribe it. * Appellatio autem ἀσωμάτον, id est, 
incorporei, non solum apud multos alios, verum etiam apud nostras scrip- 
turas est inusitata et incognita. Si vero quis velit nobis proferre ex illo 
libello qui Petri Doctrina appellatur, ubi Salvator videtur ad discipulos 
dicere: ‘Non sum demonium incorporeum': primo respondendum est ei, 
quoniam ille liber inter libros ecclesiasticos non habetur; et ostendendum 
quia neque Petri est ipsa scriptura, neque alterius cujusquam qui spiritu Dei, 
fuerit inspiratus." See de Principiis, Redepenning’s Edit. p. O4. From this 
passage we may very justly infer that the Epistle to the Smyrneans, in which 
Ignatius is not only made to employ the word ἀσώματος himself, but also to 
cite a passage as of authority from & work which is here condemned as 
spurious, was either unknown to Origen, or rejected by him. In the Igna- 
tian Epistles the writer speaks of himself as inspired. See Epist. to Philad. 
ch.vii. Origen must have been ignorant of this fact, or he would not have 
condemned as being the work of no inspired person a book quoted as authority 
by one who was himself inspired; or, were he acquainted with this and the 
other Ignatian Epistles of the Medicean MS., he must have deemed them 
too palpably spurious to be deserving of any notice. Moreover, in his 
remarks respecting the word ἀσώματος, it seems hardly probable that he 
should have omitted any mention of its occurrence in the writings of one 
who was a disciple of the Apostles, and whose authority, consequently, was 
secondary only to theirs, if he had known any thing respecting this Epistle 
to the Smyrneans, or believed it to be genuine. 

But there is another objection against this Epistle suggested by the em- 
ployment of this word. The writer, in speaking against the heresy of the 
Docett, denounces them in the following terms: ** And as they think, so 
shall it befal them, being bodiless and devilish"—xai καθώς φρονοῦσιν καὶ 


AND SPURIOUS EPISTLES. 336 


συµβήσεται αὐτοῖς οὖσιν ἀσωμάτοις καὶ δαιμονικοῖ. Could the disciple of 
St. John have been ignorant of the Christian doctrine of the resurrection of 
the body, both of the just and the unjust—Aat every one may receive the 
things done in his body according to that he hath done, whether it be good or 
bad? Theauthor of the recension B. seems to have been aware of this incon- 
gruity, and has consequently removed this passage altogether from his text. 

* There are numerous other passages in A. which are not found in B. I 
shall only make observations upon a few. 

In ch.i. the words κατὰ θέλημα καὶ δύναμιν Θεοῦ, immediately following 
νἱὸν Θεοῦ, have been removed. See Daillé, Lib. ii. ch. xvi. p. 336. 

In ch. vi. the long passage, 7 λελυμένου----ἤήειρεν, in which mention is 
made of certain heretics abstaining from the Eucharist and prayer, because 
they did not confess that the Eucharist was the flesh of the Saviour, toge- 
ther with the sentence commencing the next chapter, has been entirely 
omitted in B. I quote Daillé’s words on this passage. 11100 mitto, quod 
hos non modo Eucharistia, sed etiam oratione ideo abstinuisse dicit, quod 
non confiterentur Eucharistiam carnem esse Salvatoris; quod ineptum est et 
incredibile. Cur enim oratione quisquam idcirco abstineat, quod Eucharis- 
tiam neget esse Salvatoris carnem ? Ista, ut omnes vident, non coherent. 

Itaque cum nullus Ecclesie scriptor hereticos Ignatianis temporibus 
extitisse dicat, qui Eucharistiam reprobarent, clarum est hunc epistole auc- 
torem qui solus id affirmat, rem dubiam et incertam, pro vera Smyrnsgis 
suis temere venditasse; quod profecto facturus nequaquam erat sanctissimus 
Martyr Ignatius ; Quod probe intellexisse videtur posterior ille Ignatiano- 
rum interpolator, qui hanc de hereticis Docetis eucharistià abstinentibus 
sententiam totam ex suis codicibus erasit, veritus ne ea si retineretur, aucto- 
rem alium quam Ignatium fuisse proderet, hereticorum peregrinum et in- 
auditum apud illius evi scriptores genus commemorans, quod ipse nusquam 
apud quemquam aliquid hujusmodi extare cerneret. Eo factum est ut in 
vulgatis codicibus neque Grecis neque Latinis, qui omnes scilicet ex illius 
interpolatoris exemplari descripti ac disseminati sunt, ulla relicta eint illius 
sententie vestigia; sed ejus loco substituta longissima qusedam ac plane 
diversa ῥῆσις.. Lib. ii. cap. xxii. pp. 366, 368. m 

The same arguments which are used by Daillé will also apply to the 
omission of the sentence éxet ἡ καθολικὴ ἐκκλησία from B. The term 
Catholic Church does not seem to have been known till some years after 
the time when Ignatius wrote his Epistles. The following are the words of 
De Valois in a note on Eusebius, Hist. Eccl. Lib. vii. 10. Edit. Reading, 
p. 933: * Ceterum Catholic cognomen quando primum adheserit Eccle- 
site Dei, difficile est dicere. In Epistola quidem Smyrneorum de martyrio B. 
Polycarpi, mentio fit Ecclesise Catholic. Item in actis Passionis Pionii 

2X 





337 NOTES ON THE INTERPOLATED 


martyris, qui passus est in principatu Decii—A pparet igitur, hoc cognomen 
Ecclesise inditum esse circa primam Apostolorum successionem. 

Archbp. Usher assigns the date of Polycarp's martyrdom to A.D. 109. 
See notes on Polycarpi acta, p. 70.  Greswell to A.D. 164. See Disserta- 
tion xxvii. Vol. iv. p. 991. A period, therefore, of full fifty years or more 
must have intervened between the time when Ignatius wrote and the first 
trace we find of theterm Catholic Church. The author of the recension B. 
was probably aware that there was some incongruity in the use of it by one 
at the earlier period, and consequently suppressed it. 

In ch. ix. we read, “he that doeth any thing without the knowledge of 
the Bishop serveth the devil.” These last words have been also omitted in 
B. apparently as being too strong and improbable. 


——9——————— 


ON THE OTHER IGNATIAN EPISTLES NOT MENTIONED 
BY EUSEBIUS. 


The text of these Epistles is based upon the edition of Archbp. Usher. 
That of Aldrich has enabled me to point out the words and passages which 
are not found in the Medicean manuscript. 

These Six Greek Epistles, one of which is attributed to Maria Cassobolita, 
and the Three which are found only in Latin, have been so generally ac- 
knowledged to be spurious since the works of Vedelius and Usher, that it 
would be quite unnecessary for my present purpose to attempt to adduce 
any further arguments to strengthen the conclusions at which they have 
arrived. But while I have the fullest conviction that those conclusions 
themselves are correct, I cannot rest satisfied with the process of reasoning 
by which they have been obtained. The assumption has been, that all the 
Epistles mentioned by Eusebius were genuine, and that those of which he 
has not spoken either did not exist at the time when he wrote, or were re- 
jected by him as spurious. But there are two elements needed to turn this 
into an argument of any weight or force; one, that the authority of Eusebius 
should be decisive as to the genuineness of these Epistles; and the other, 
that by not mentioning the rest of the Epistles he intended to condemn 
them. And not only are there good reasons to question the authority of 
Eusebius on many points, but, further, it is plain that he speaks even 
doubtingly of the seven Epistles which he does enumerate: and if his own 
arguments with respect to other ecclesiastical documents are to be applied 
to the Ignatian Epistles, we must reject, even upon his authority, all but the 
Three which the Syriac acknowledges. This is treated of more fully in 
the Introduction. 


AND SPURIOUS EPISTLES, 338 


Again, unless Eusebius, or some other ecclesiastical writer deserving 
of consideration, had stated that Ignatius wrote no other Epistles than those 
enumerated—to reject the rest bearing his name, simply and solely because 
they have not been mentioned by that ecclesiastical historian, is a violation 
of the true rules of criticism. 

The external evidence from the testimony of manuscripts in favour of the 
rejected Greek Epistles, with the exception of that to the Philippians, is 
certainly greater than that in favour of those which have been received. 
They are found in all the manuscripts, both Greek and Latin, in the same 
form; while the others exhibit two distinct and very different recensions, if 
we except the Epistle to Polycarp, in which the variations are very few. Of 
these two recensions the shorter has been most generally received: the circum- 
stance of its being shorter seems much to have influenced its reception; and 
the text of the Medicean Codex and of the two copies of the corresponding 
Latin version belonging to Caius College, Cambridge, and Corpus Christi 
College, Oxford, has been adopted. The Medicean manuscript is unfortu- 
nately imperfect, and ends with the words, ἀνεπίστατοι γὰρ εἰσὶν ToU kv. . ., 
of the 8th chap. of the Epistle to the Tarsians. See p. 191, and Aldrich's 
Edit. p. 120. But it is evident that it corresponded entirely with the Latin 
version of the two manuscripts just mentioned, as Vossius allows: “Cum 
vero codex ille quem dixi Florentinus, ad finem esset mutilus; nullis potuis- 
sem argumentis adsequi, quenam in eo epistole desiderarentur, tam ex 
genuinis quam spuriis, nisi nuper ad manus venisset versio vetus, edita ab 
Reverendissimo Hibernie Primate Usserio Armgchano. Simulatque enim 
illam videre contigit, non dubitavi, quin easdem plane epistolas continuerint 
et codex iste, quo vetus Interpres usus est, et Florentinus." See Vossius' 
Edit. p. 116. In all these there is no distinction whatever drawn between 
the former and latter Epistles: all are placed upon the same basis; and 
there is no ground whatevér to conclude either that the arranger of the 
Greek recension or the translator of the Latin version esteemed one to be 
better or more genuine than another. Nor can any prejudice result to the 
Epistles to the Tarsians, to the Antiochians, and to Hero, from the cir- 
cumstance of their being placed after the others in the collection; for they 
are evidently arranged in chronological order, and rank after the rest as 
having been written from Philippi, at which place Ignatius is said to have 
arrived after he had despatched the previous Letters. So far, therefore, as 
the evidence of all the existing copies, Latin as well as Greek, of both the 
recensions is to be considered, it is certainly in favour of the rejected Epistles, 
rather than of those which have been retained. 

Neither is there any thing in the matter, style, and composition of these 
Epistles which could warrant their condemnation as spurious by those who 


339 NOTES ON THE INTERPOLATED 


receive the others as genuine; while there are many circumstances that 
entitle them to a degree of consideration which the others cannot lay claim 
to. Tarsus was sufficiently near to Antioch for the intercourse between the 
Churches of both cities to be frequent. The latter was Ignatius’ own 
flock, over which he had a long time presided; and Hero is represented 
as being a Deacon of his own Church, and, consequently, as his own 
personal friend. Surely it is more natural to expect that he should have 
been ready to avail himself of any opportunity which might have occurred 
of writing a word of affectionate remembrance to these, than that he should 
spend the little leisure which his harsh keepers might have afforded him in 
writing to other parties with whom he seems to have had little or no 
acquaintance, to admonish them of errors and heresies of which he himself 
states that he knew they were perfectly guiltless. See Epist. to Philad. 
ch. iii., &c. &c. 

Moreover, there seems to be a great incongruity in admitting that Igna- 
tius should write to two other Churches, to exhort them to send messengers 
and an Epistle to congratulate the Church at Antioch upon their being at 
peace, but should himself neglect to write a word to these Antiochians. The 
same messenger who bore the Letters of those Churches would have 
carried his. But this incongruity must be charged upon those who admit 
the Epistles to the Philadelphians (see ch. x.) and Smyrneans (see ch. xi.), 
and reject that to the Antiochians. I shall quote the words of a few other 
writers on this head. Whiston writes: “The places to which two of these 
Epistles are inscribed, Tarsus and Antioch, and the person to whom the 
third is inscribed, Hero, Ignatius’ Deacon, who he earnestly desired might 
be his successor, are more unlikely to be forgotten by him than almost any 
of those to which the other Seven Epistles are directed.” See Diss. on the 
Epist. of Ignatius, p. 94. 

Eman. Schelstrate writes thus: * Ex quibus patet, Ignatium litteras 
misisse ad Antiochenos, idque per Philadelphienses, quas litteras Polycarpus 
vel per se, vel per alium quempiam se missurum promisit" Antiquétas 
Eccl. tom. ii. p. 249. J. E. Grabe on the same head: “ Ad Antiochenos 
precipue eum scripsisse nullus dubito: neque enim proprii gregis oblivisci 
poterat, qui alias Ecclesias literis cohortabatur ac in fide confirmabat." 
Spicilegium S S. Patt. Vol. ii. p. 8; and Lenain de Tillemont: * Et il n'y 
@ aucun moyen de douter qu'il n'ait écrit au moins à son Eglise d'Antioche, 
sur ce que Dieu avoit appaisé la persecution. On peut mettre dans la 
mesme classe les trois autres qu' Usserius et Vossius ont trouvées dans les 
manuscrits avec celles qu'on reconnoist pour indubitables, savoir celle à 
Marie de Cassoboles, celles à l'Eglise de Tarse et celle à Heron diacre 
d'Antioche; et examiner ensuite s'il faut rejetter ces lettres par lg seule 


AND SPURIOUS EPISTLES. 340 


raison qu’ Eusebe ne les a pas connues, parcequ’ elles n'estoient point de celles 
que S. Polycarpe avoit envoyées aux Philippiens." Memoires pour servir 
à P Hist. Eccl. Paris, 4to. 1701, tom. ii. p. 581. Dr. Hammond thought 
well of the Epistle to Hero: ** Et licet alias omnes, istaníf presertim ad 
Heronem Diaconum (cui bene se velle profitetur Walo) sanctissimo Martyri 
abjudicandas esse neutiquam contendamus, statuimus tamen has tantummodo 
septem, ut ex Mediceo et Anglicano codice prodierunt, a nobis in hac causa 
defendendas proponere." Diss. Secund. de Ignatio. Hammond’s Works, 
Vol. iv. p. 746. 

It seems plain, then, that the ground for rejecting these Epistles, simply 
because there is no mention of them found in Eusebius, is altogether un- 
tenable, and that these Epistles ought either to have been all received 
or all rejected together. The real state of the case seems to have been 
this—that there were such strong reasons for concluding that this Corpus 
Epistolarum contained many things which could not have proceeded from 
the pen of Ignatius, that judicious critics like Vedelius and Usher were 
willing to seize upon any circumstance which might be used as an argu- 
ment to diminish the difficulties in the Ignatian question, by reducing it to 
narrowerlimits. Indeed I cannot forbear expressing my own conviction that 
this has also contributed to the general adoption of the Shorter recension of 
the Seven in preference to the Longer, rather than any peculiar excellence 
which was discovered in the one over the other. 

It is not my intention to offer any critical observations upon these 
Epistles. I must remark, however, that I have found that the Epistle to 
the Antiochians commences with the very same words as another Epistle, 
also addressed to them by Alexander of Jerusalem, who wrote in the first 
half of the third century. They run thus: 'EAadpá pot καὶ κοῦφα τὰ δεσμὰ 
o Κύριος ἐποίησε. See Euseb. Hist. Eccl. lib. vi. ch. 11. Routh’s Relig. 
Sacr. Edit. sec. tom. ii. p. 165. Now it is impossible but that one of these 
writers must have copied from the other. If it be assumed that Alexander 
of Jerusalem, in writing to the Antiochians, copied the words of Ignatius, 
their own Bishop, this will not only overthrow the theory of those who 
reject the Epistle to the Antiochians because it has not been mentioned by 
name by Eusebius, but it will place the authenticity of that Epistle upon & 
firmer footing than any other, except the Three found in the Syriac which 
are quoted by still more ancient authors, by shewing that a citation of this 
very Epistle is preserved by Eusebius himself in an extract which he 
gives from an author who lived about a century before his own time. 
If, on the other hand, it be assumed that the Epistle to the Antiochians is 
spurious, and that the fabricator of it copied the words which another 
Bishop, also in bonds, had addressed to the same Church, we must neces- 





341 NOTES ON THE 


sarily assign the date of the fabrication to a period subsequent to Alexander's 
time, if not, indeed, to that of Eusebius. : 

The Epistle to the Philippians is not found in the collection contained in 
the ancient Latin version. See Archbp. Usher's Diss. cap. xix. p.cxli. 
For other satisfactory reasons against its genuineness see ibid. cap. xii. 
p.lxxix. See also the same learned Prelate's refutation of the three Latin 
Epistles to St. John and the blessed Virgin. Ibid. cap. xix. p. cxlii. 


———9————— 


The editions of the several works which I have followed in giving the 
Testimonies RESPECTING lowATiUS AND ExTRACTS FROM THE ÍGNATIAN 
EpPisSTLES, AS CITED BY VARIOUS AUTHORS, DOWN TO THE TENTH CENTURY, 
contained in pages 158—189, are all specified at the head of the several 
Extracts. Tus Manrvnpow or Ienatius, occupying pages 100—196, 
has been printed after the accurate text of Dr. Jacobson, pp. 600—579, 
of his third edition of the Apostolic Fathers, printed at the University Press, 
Oxford, 1847. 





ON THE PASSAGES FROM THE IGNATIAN EPISTLES, AND 
EXTRACTS FROM VARIOUS WRITERS RESPECTING 
ST. IGNATIUS, IN SYRIAC. 


No. 1, p. 197. "Translation, p. 292. 

This important extract, containing several passages from the Ignatian 
Epistles, is the only one which has not been drawn from the rich resources 
of the library in the British Museum. It has been copied from & manuscript 
in the Royal Library of Paris; and I am indebted to M. Munk, one of the 
most learned orientalists of Europe, not only for kindly pointing out to me 
its existence, but also for being at the pains of transcribing it for me, and 
likewise of furnishing me with an account of the manuscript from which it 
is taken. Knowing the labour and difficulty which this task must have im- 
posed upon him, in consequence of the extreme weakness of his sight, it is 
impossible for me to express in too strong terms my sense of gratitude for 
his kindness in making so great an effort to oblige me by enabling me to 
render my book more complete than I could have done without his assistance. 

The following is his description of the manuscript which has supplied 
this extract :— 


SYRIAC EXTRACTS, 342 


MANUSCRIT SYRIAQUE DU FONDS DE ST. GERMAIN DES PRÉS, 
N^, 38. 

Recueil de Canons d'un grand nombre de conciles et de piéces y relatives; 
petit in-fol., sur parchemin, 284 feuillets. Ce manuscrit, qui & appartenu à 
Renaudot, a été légué par lui à l'abbaye de St. Germain des Prés, dont la 
Bibliothéque, à l'époque de la premiére révolution, fut réunie à la Biblio- 
théque nationale. 

Le manuscrit, écrit en caractéres Chald. ou Estranghelo, parait étre 
trés-ancien, mais comme il manque quelques feuillets à la fin, la date, qui 
s’y trouvait probablement, a disparu. Selon une note qu'on trouve à la fin 
de la 1:" piàce (fol. 85 verso) le volume a été vendu l'an 1812 des Séleucides 
(1501). 

Voici les piéces contenues dans ce volume: 

1°. Didascalia Apostolorum, 26 chapitres. 

2*, Extraits des livres 1 à 7 des Constitutions de St. Clément. Ces 
Constitutions se trouvent aussi dans quelques recueils arabes et il ne faut pas 
les confondre avec les 8 livres de Constitutiones dans le tome I. des Conciles, 
par Labbe, (pag. 195 et suiv.). ; 

3°, Extrait du livre de la doctrine de ? Apótre Adi «], (ou Thaddée) 
qui instruisit les habitants d' Édesse et de toute la Mésopotamie. 

4*. Recueil de canons des Apótres et des synodes, 51 titres (0o 4). 

5°. Livre VIII. des Constitutions de St. Clément. Sous ce titre nous 
trouvons ici les Canones Apostolorum (Labbe, t. i. p. 26 et suiv.), et il ne 
faut pas les confondre avec le livre 8* de St. Clément (ib. p. 454). 

6*. Les 20 Canons Ecclésiastiques du concile de Nicée, précédés de la 
lettre de l'empereur Constantin aux 318 évéques. 

7*. Les 24 canons du concile d'Ancyre. 

8°, Les 15 canons du concile de Néocésarée. 

9°. Les 20 canons du concile de Gangra. . 

10*. Les 25 canons du concile d' Anttoche. 

- 11°, Lettre adressée par le synode d'Antioche à Alexandre, évéque de 
Constantinople. 

19*. Les 59 canons du concile de Laodicée. 

13°. Les 4 canons du 1* concile de Constantinople (correspondant aux 
6 premiers canons du texte grec, Labbe, t.ii. p. 1124—1129), suivis du 
symbolum fidei des 150 péres de ce concile et de l'adresse ܕ ܐܢܦܘ ܐ|(‎ ἀναφορὰ) 
envoyée par eux à l'empereur Théodose pour lui annoncer leur réunion et 
lui demander ses ordres. 

14*. Deux canons du concile d' Éphàse. 

15°. Actes du 8” concile de Carthage (ann. 258), précédés de 1' Epttre 


343 NOTES ON THE 


synodique (Epistola synodica) de St. Cyprien etc., aux évéques de Numidie, 
et suivis de deux épitres de St. Cyprien, l'une à Quintus, l'autre à Fidus*; 
le tout traduit d'abord du latin en grec et ensuite du grec en syriaque l'an 
998 des Séleucides (687). 

16*. Seize canons extraits d'une épitre envoyée d'Italie aux évéques 
d'Orient. 

179. ExrRArTs ܘܡܡ‎ ÉPirREs px Sr. Ianace (fol. 178° recto à fol. 175 
verso selon la pagination syriaque, ou pages 352 à 357 selon la pagination 
européenne qui y a été mise par une main plus récente). 

18*. Épitre de St. Pierre le martyr, évéque d'Alexandrie, sur ceux qui 
sont tombés pendant la persécution. 

19°. Réponse de Timothée, patriarche d'Alexandrie, à quinze questions 
qui lui avaient été adressées. 

20°. Les 20 canons du concile de Sardica, précédés de la Profession 
de foi. 

21°. Epitre de St. Athanase 4 Ammon. 

22°, Epitre de St. Basile à Paregorius. (La méme qui, dans les diverses 
éditions grecques-latines, porte l'inscription ad Gregorium. Labbe, t. ii. 
p. 1547). 

23°. Epitre du méme aux Evéques (ad Episcopos ipsi subjectos, ne pe- 
cuniis ordinent). 

24*. Épitre du méme à Diodore. 

25°. Les trois Éjpitres canonqiues de St. Basile à Amphilochius, évéque 
d'Iconium. 

26°. Les 27 canons du concile de Chalcedoine. 

27*. Diverses sentences tirées des écrits de Philoxenus, évéque de 
Maboug (Hierapolis), de St. Basile, de Gregorius Theologus et du pape 
Damasus. 

98*. Epitre de St. Grégoire, évéque de Nysse, à Letoius. 

29°. 87 canons de Mar Rabula, évéque d'Édesse. 

30°. 45 canons des Péres. 

31°. Profession de foi et choix de canons du synode des évéques de Perse, 
réunis à Séleucie et à Ctesiphon, dans la 115" année de Jezdegerd, fils de 
Sapor, lors de l'ambassade de Marontha, évéque de Mifarakt, ou Miafarkin. 

32°. Lettre de Jean, évéque égyptien, envoyée de Chypre (oa il était en 
mission) aux abbés des monastéres d'orient (à l'époque du concile de 
Chalcedoine). 

33°. Canons ecclésiastiques, ou Reponses canoniques faites par les Péres 


* Dans le manuscrit on lit. ܒܝܠܘܣܩܣ‎ ; 


SYRIAC EXTRACTS. 344 


d’Alexandrie à l'époque de la persécution, du temps du patriarche Sévére. 
34°. Extrait d'une lettre des saints Péres aux abbés des monastéres de 
Cilicie. 

95*. Extrait d'une lettre de Constantin, métropolitain de Laodicée, à 
Marcus Isaurius. 

36°. Extrait d'une lettre écrite par un évéque à son ami, sur diverses 
régles ecclésiastiques. 

37°. Lettre adressée de Constantinople à Martyrius, évéque d’ Antioche, 
sur les hérétiques qui reviennent à l'orthodoxie. 

38°. Extraits de diverses épitres de St. Sévére. 

39*. Épitre adressée par Anthimus, évéque de Constantinople, à Jacques 
d’Edesse. 

40°. Divers canons de St. Basile, concernant les moines. 

41°, Une épitre de St. Cyrille d'Alexandrie ad Monachos (]] 2ο 
be. 0 

49*. Extraits de diverses épitres du pape Célestin. 

48°, Extraits des actes du concile d’Ephése. 

44°, Divers canons de Mar Sergius, évéque . . . (? 5o4 95e] [ܒܝܣܩܘܦܐ‎ ). 

45*. Canons de Jean, éváque de ܕܡܪܘܐܠܬ‎ Ἰ]ὁ (Tella de-Mauzalt). 

46°. Questions proposées par un prétre nommé Sergius au dit Jean 
de Tella de- Mauzalt et les réponses de celui-ci. 

47°, Épitre du patriarche Athanase (de l'an 905 des Séleucides). 

48°. Questions proposées, l'an 998 des Séleucides (687), par un prétre 
nommé Adi, à Jacques d'Édesse, et réponses de celui-ci (incomplet). 

It is evident that this is the work to which Renaudot refers in the follow- 
ing passages of his Liturgiarum Onentalium Collectio: * Genuina Ignatii 
Martyris scripta apud Syros vulgari 8118 lingua olim extitisse docent nos 
multa ex illis testimonia, que in libris Theologicis occurrunt; sed pre cseteris 
excerpta ex ejus genuinis Epistolis non pauca, que Conciliorum Canonibus 
adjuncta reperiuntur in vetusta versione Syriaca, quam Codex Mediceus 
membranaceus repreesentat. Addidit interpres, illas sententias vulgo inter 
Canones non referri, verum ex nomine tanti viri, equalem quodammodo ha- 
bere auctoritatem. Factam esse ex optimis Codicibus interpretationem illam 
agnovimus, et ab autore quicumque fuerit non imperito: tum illud etiam 
animadversione dignum observavimus, codices illum, similes Florentino illi 
celeberrimo quo Latinus interpres usus fuerat, secutum fuisse, nec alias 
nisi veras Epistolas agnovisse.” Vol. ii. p.226. And again, “In ista pri- 
mum merito locum tenet Ignatius, ut Antiochenus quondam Episcopus, cujus 
etiam testimoniis abuti, ad errores sui patrocinium solent, ut ex variis Col- 
lectaneis et Tractatu de Fide Patrum intelligitur. Preterea tantum honorem 
illi tribuunt, ut in antiquissa Canonum Collectione Syriaca ex ejus Epistolis 

2 ¥ 


345 NOTES ON THE 


capita quedam ad Ecclesiasticam disciplinam spectantia referantur, quia, in- 
quiunt interpretes, ob summam Ignatii sanctitatem equam cum Canonibus 
digitatem habent." — Ibid. p. 491. 

The age of this collection, which Renaudot denominates Antiquissa, can- 
not reach to an earlier period than the end of the seventh century ; for we 
find included in it questions proposed by a Priest named Adi, to Mar 
Jacob, Bishop of Edessa in the year of our Lord 687. See No. 48. The 
manuscript, therefore, containing them cannot be earlier than the end of the 
seventh century, and although ancient, probably is considerably later. 

That the genuine writings of Ignatius were anciently in use among the 
Syrians in their vernacular tongue is incontestably proved by the discovery 
of the Syriac version of the Three Epistles; but the learned Renaudot has 
gone too far in inferring that fact from the simple circumstance of finding 
these extracts from the Ignatian Epistles in a collection of canons and other 
ecclesiastical documents. It is plain that the whole collection has been 
translated from the Greek; and from the place which these Ignatian ex- 
tracts occupy, it seems almost certain that they formed a part of the original 
Greek collection, which was afterwards translated into Syriac. "There is no 
ground to conclude that these extracts were taken from a Syriac version of 
the Ignatian Epistles previously existing, and were then inserted among the 
others when the rest was translated into that language. Moreover, the date 
of one of the articles in this collection shews that it must have been made 
subsequently to the time when the Syrian schools, abandoning the antiquity 
of their own literature, had acquired the taste of accommodating every thing 
to the Greek, even so far as to adopt fresh versions of the New Testament, 
and in 8 good measure to accommodate their venerable Peshito to the 
readings of the Greek copies. At any rate it is evident, from a comparison 
of the passage from the Epistle to Polycarp, and from that of the Epistle to 
the Trallians containing & part belonging to the genuine Letter to the 
Romans, at p. 198, that these extracts do not belong to the same version as 
the Three Genuine Epistles. And further, I should not omit to remark, 
that all the Extracts which I have given are taken from works written ori- 
ginally in Greek, such as those of Severus and Timotheus, and afterwards 
translated into the Syriac. They therefore supply no evidence whatever of 
the existence of any independent Syriac version of the Ignatian Epistles ; 
they only shew what passages were cited from them in Greek by the several 
authors in whose writings they are found. 

These extracts contain passages from the Epistles to the Ephesians, Mag- 
nesians, Trallians, Polycarp, Philadelphians, and Smyrneans, which are simi- 
lar indeed, as Renaudot observes, to those of the Medicean manuscript, but 
they are far from exactly coinciding with them, as the comparison will shew. 


SYRIAC EXTRACTS. 346 


1,12. ܢܗ‎ µιο] ܘܝ̈ܠܫܬ :ܐ‎ “and his dominion is dissolved.” The Greek 
reads καὶ Avera: ὁ ὄλεθρος αὐτοῦ Epist. to Ephes. ch. xiii. p.91. This 
variation seems to have arisen from the scribe confounding cu,4o] with 
σα | ‘his destruction." 

ܡܝܬ :| ܗܕ ܐ The Syriac at p.32 is‏ ,ܠܝܬܐ ܗܝ ܗܕܐ .1.15 

i. 16. ές ܫܦܝܪܐ ܗܚ‎ “ For it is good,” as if the translator had read γὰρ 
after xaAov.— bid. ch. xv. p. 31. 

1.19. 12] — 3025]? “are of the ruler of this world, and those who are 
faithful in love, are the image of God the Father.” This does not corre- 
spond accurately either with the recension A. or B., but seems almost as if 
it were taken from both.— Epist. to Magnes. ch. v. p. 63. 

1.99. ܕܐܶܦܺܝܣܩܦܐ ܝ ܘܕܡܫܟܠܢܫܐ‎ “That is to say, the Bishops, Presbyters, 
and Deacons.” This sentence does not belong to the Epistles, and is only 
inserted by way of explanation. 

1.25. ܘܩܫܝܫܐ ܕܫ̈ܠܝܚܐ‎ “And the Presbyters in the place of the 
angels of the council, and the Deacons in the place of the Apostles." 
This varies considerably from καὶ τῶν πρεσβυτέρων eis τόπον συνεδρίου τῶν 
ἀποστόλων, καὶ τῶν διακόνων, τῶν ἐμοὶ γλυκντάτων, πεπιστευµένων διακονίαν 
Ἰησοῦ Χριστοῦ, which is common both to A. and B.— Ibid. ch. vi. p. 65. 

P. 198. 1.1. oa S da, and again p. 200, 1.8, aaa dud “ Titilians,” in- 
stead of “ Trallians." 

1.8. |; * in the flesh,” or “ according to the flesh,” for κατὰ ἄνθρωπον. 
This is rendered, in the extract from Severus, p. 218, by la1ai2 ܐܝܟ‎ “like 
men," which is nearer the Greek.— Epist. to T'rall. ch. ii. p. 75. 

L6. ܘܗܘܝܬܘܢ ܡܠܫܬܠܒܕܝܢ‎ “and be ye subject,” with ὑποτάσσεσθε of B., 
not ὑποτάσσεσθαι of A.— Ibid. See note p. 306. 

1.7. ܝܒܥܬܐ ܚܝܢܢ‎ “so that we may be found living in the same,” seems 
nearer to ἐν ᾧ διάγοντες, ἐν αὐτῷ εὑρεθησόμεθα of B. than A., which omits 
ἐν avrQ.— bid. 

“who are the sons of the mysteries,” agrees‏ ܕ[ܝܬܝܗܘܢ 13 eq]?‏ .8 . ܐ 
with ὄντας μυστηρίων of B., or * ministros existentes mysteriorum" of Latin‏ 
A., rather than µυστήριον of A.— Ibid.‏ 

1.9. ܕܠܕܬܗ ܕܐܠܗܐ‎ D] “but of the Church of God,” simply, without 
any thing to correspond with ὑπηρόται of both the Greek recensions.— Ibid. 

“The Bishop who is in the place of‏ [ܦܝܣܩܦܐ-ܒܛܘܦܦܐ ܕܐܼܒܐ .11 ܐ 
the Father.” The word 12204 seems to stand both for the Greek τόπος‏ 
and τύπος. This passage then seems to come nearer to o ἐπίσκοπος τοῦ Πα-‏ 
τρὸς τῶν ὅλων τύπος ὑπάρχει of B. than to τὸν ἐπίσκοπον, ovra vióv τοῦ Πατρὸς‏ 


of A.—Ch. iii. ibid. 


347 NOTES ON THE 


This is a passage belonging to the genuine‏ .ܐܦ ܢܐ ܐܒܢܐ .14 ܐ 
Epistle to the Romans, which has been inserted in this place of the Epistle‏ 
to the Trallians. The variations between the Syriac text here and at p. 56,‏ 
shew that they belong to two altogether different versions.— Ibid. ch. v. p.77.‏ 

1.16. ]pso%2—NS.{\So “ On this account be ye disciples to me,” varies 
from the Greek παρὰ τοῦτο ἤδη καὶ μαθητής etue.— LT bid. 

1.18. ܕܒܣܝܒܪ ܬܐ ܬܬܚܫܚܘܢ‎ “That ye use only the food of gratitude.” 
The Greek of A. is uóvp τῇ Χριστιανῇ τροφῇ χρῄήσθαι.---Πδἱά. ch. vi. 

1.19. [usasSo—roin “of those who mix themselves up in Jesus 
Christ." The Greek of A. is of καιροὶ παρεµπλέκουσι Ἰησοῦν Χριστὸν. This 
and the preceding are omitted in B.— bid. 

1,21. Spe fly * whois ignorant.” There follows nothing here as an equi- 
valent of ἡδέως of A.— Ibid. 

1.24. e». There is nothing to correspond with this particle in the Greek, 
nor in the Syriac version, p.6. The variations in the Syriac here also shew 
that the two translations are altogether independent of each other.— Epist. 
to Polycarp, ch. iii. p. 6. 

1,25. ܚܝܠܝܬܢܐ‎ yal *Tike a valiant man.” The Greek has ὡς ἄκμων. 
The Syriac at p.6, 1j] ys] “as a combatant.” See also note, p. 270. 

P.199. 1.1. ܚܠܝܒܦ ܢܦܫܬܒܘܢ‎ “in the stead of your souls"; as if ὑμῶν 
were found in the Greek, and the passage had run thus: ἀντίψνχον ἐγὼ 
ὑμῶν, τῶν ὑποτασσόμενων.--- Ibid. ch. vi. p. 11. 

L9. For]:n2 “in this,” read ܒܚܨܐ‎ “in one.” It is an oversight of 
mine in reading N'Ti T3. instead of ‘N73 in M. Munk’s copy, which he 
had transcribed in Hebrew characters.— Epist. to Philad. ch. vi. p. 91. 

L11. ܩܠܝܬ ܗܟܝܠ‎ “I cried therefore," as if the reading had been 
ἐκραύγασα ov», not simply ἐκραύγασα, as in A. Tap is added in B., which 
comes nearer.— bid. ch. vii. p. 97. 

1.12. ܕܐܠܗܐ‎ lla2 “with the voice of God.” This is omitted in A., but 
exists in the Latin version A. * Dei voce." B. reads οὐκ ἐμὸς ܘ‎ λόγος, ἀλλὰ 
Oeov.— Ibid. 

1.16. 2,=0|2— So| “TI tell you that I am informed." The Greek reads 
ἐπειδὴ κατὰ τὴν προσευχὴν ὑμῶν, καὶ κατὰ τὰ σπλάγχνα, d ἔχετε ἐν Χριστῷ 
Ἰησοῦ, ἀπηγγελή µοι.---Ιδίά. ch. x. p.99. [sams ܒܠܕܬܐ‎ “in the Church 
of Syria.” The Greek has “the Church in Antioch of Syria."— Ibid. 

1.18. 45e» ܠܫܟܠܗ‎ “the name of the Lord.” A. has only τὸ ὄνομα 
B. τὸ ὄνομα τοῦ Θεοῦ.---Ιδίᾷ. 

[S “ Holy Churches." The Greek is αἱ ἔγγιστα ἐκ-‏ ܩܕܝܫ̈ܬܐ .21 ܐ 


SYRIAC EXTRACTS, 348 


xAyoia.—Ibid. Probably there is an error in the Syriac in reading ܩܕܚܬܬܐ ܐ‎ 
for .ܩܪܝܒܬܐ‎ 

1.29. Lol» ܠܕܬܐ‎ Ζαν “To the Church of Asia.” The extract shews 
that the same Epistle is meant as that addressed in the Greek * to Smyrna 
of Asia, p. 101. 

l. 25. ܠܕ ܐܝܬܐ ܠܢ‎ “while we have," without καὶ, as in B.—. Epist. to 
Smyrn. ch. ix. p. 111. 

P. 200. 1.4. ܠܒܕ‎ B ܠܕܡ‎ “does nothing.” There is no equivalent 
here for ἠνωμένος ‘dy of A., which, with the words following, is also omitted 
from B.— Epist. to Magnes. ch. vii. p. 65. 

1.10. Lseaso—]}Zorso.n> “In faith which is in the hope and the en- 
joyment of the blood of Jesus Christ.” This varies considerably from A., 
which has ἐν πίστει, ὃς ἐστιν σάρξ τοῦ Κυρίου, καὶ ἐν ἀγάπῃ, ὃς ἐστιν αἷμα 
Ἰησοῦ Χριστοῦ.-- Epist. to Trall. ch. viii. p. 79. 

1,24. ܗܕܡ̈ܠܘܗܝ‎ |a “In the passion of the cross of your Lord, 
whose members ye are.” This is different from the Greek, δι’ οὗ ἐν τῷ 
πάθει αὐτοῦ προσκαλεῖται ὑμᾶς, ὄντας µέλη avrov.— Ibid. ch. xi. p. 85. 

P.201. 1.2. ܘܢܬܒܚܘܢ‎ “and they shall praise." The Greek is δοξάσῃ.--- 
Epist. to Polycarp, ch. vii. p. 13. 

“for the glory of God," with εἰς 3ófav Θεοῦ of B.‏ ܠܫܘܒܚܐ ܕܐܠܗܐ 
A. reads Χριστοῦ.-- bid.‏ 


II. 


P.201. Translation, p. 235. 

This extract, containing passages from several of the Ignatian Epistles, is 
written on the vellum lining of the cover, and on the blank page of the 
first leaf of the volume in which it is found. It is in a large thick character, 
apparently of about the eleventh or twelfth century. Several other ex- 
tracts in the same hand are written in the margin of the following leaves. 
The one immediately succeeding the Ignatian extracts commences thus: 
MAS ܐ̈ܝܬܘܗܝ ܕܝܢ 198.59 ܩܕܡܝܐ‎ . «i50? ܬܘܒ ܟܝܢ ܟܬܒܐܼ. ܕܝܐܬܝܩܝ‎ 
ܘܗܘܐ ܡܢ ܒܬ ܪ ܕܩܡ ܡܪܢ‎ ὁ ή SONS ܐܫܬܠܚ‎ amico ܕܒܝܕ‎ 
ܘܐܬܓܫܫ ܡܢ ܬܐܘܡܝܐ ܘܡܬܝܚ‎ (Qo eezo Hl: ܡܢ ܒܝܬ‎ 
hase i22 ܡܢ‎ Badd bile ܕܩܡ‎ Qna Z22]o ܘܝܘܚܢܢ܇‎ 
* Again, from the Book of the Covenant of our Lord: but it is the first 
book of the Apostles which was sent by the hand of Clement to the Gentiles. 
* And it came to pass, after our Lord was risen from the dead, and appeared 


to them, and was handled by Thomas, and Matthew, and John: and we 
were convinced that our Master was truly risen from the dead.’ ” 


349 NOTES ON THE 


The volume itself is rather more ancient than the extracts in the margin. 
It bears the following title in red letters: : 00520 ܕܒܐ : )1512( ܘܕܒ[‎ : Saa> 
ܐܒܐ : ܐܝܠܝܐ‎ So DN ܀ܢܒܬܐܘܒܝ܇ ܩܐܒܐ܇ ;]202 ܩ̈ܕܝܫܐ܆‎ : 121a Sc ܩܕܝܫܐ܇‎ 
‘In the name of the Father, and of the Son, and of the Holy Ghost, we 
begin to write the Book of the Fathers. First then Father Esaias.” 

This volume was brought from the Monastery of St. Mary Deipara in 
Nitria, by Dr. Tattam, in the year 1842. Several additional leaves were 
obtained by M. Pacho in 1847. Quarto, in two columns, on vellum. 
Brit. Mus. Add. MS. 14,577. 

1.7. ܠܟܠܗܝܢ ܠܕ̈ܬܐ‎ * to all the Churches,” with the Syriac version, and 
B. Iláca is omitted in A.— Epist. to Rom. ch. iv. p. 45. 

1.8. bh] Zlso “TI die.” This is followed by nothing to correspond with 
ἔανπερ ὑμεῖς µῆ κωλύσητε.--- Ibid. 

“pure bread of God,” with the Syriac version, and B.‏ ܕܐܠܗܐ .10 ܐ 
The reading of A. is τοῦ Χριστου.-- Ibid.‏ 

1.12. ܠܝ‎ pea [aso “ what is commanded me.’ ܦܩܝܕ‎ is probably an 
error for «asa. ‘expedient,”’ as it is in the Syriac version of thisEpistle, p. 50, 
}-esas2—la] “I know that now I begin to bea disciple." The Greek 
reads otherwise : ἐγὼ γινώσκω viv" ἄρχομαι µαθητὴς ctvat.— Ibid. ch. v. p. 49. 

“and the beasts which are prepared for‏ ܘܚܫ̈ܘܬܐ ܕܡ̈ܠܐܛܫܒܝܢ ܠܝ .14. ܐ 
“to me." Both‏ ܠܝ me." The Syriac at p.50 is the same, omitting‏ 
Greek recensions have θηρίων τε overaces.—Ibid. I have observed upon‏ 
these and the variations of the following line in my notes, p. 301.‏ 

1.17. Sos» ܠܒܕ̈ܘܗܝ‎ “The boundaries of the world,” with τὰ πέρατα 
τοῦ κόσμου of B., not τὰ τερπνὰ of A. And so, also, ܗܘ‎ wag “it is good:” 
as likewise Timotheus of Alexandria, p. 211, 1. 4, with καλὸν of B., not uaA- 
Aov of A.—Tbid. ch. vi. 

1.19. --Scao ܘܚܒܠ̈ܐ ܕܩܠܘܬܐ‎ “and the pains of death stand,” for 6 δὲ τοκε- 
τός pot ἐπίκειται. ܕܩܠܘܬܐܼ‎ “‘of death,” seems to be a blunder for ܕܡܠܘܠܕܐ‎ 
«of birth," as it is in the Syriac at p. 50. 

121. ܠܗܘ ܡܠܫܟܠܠܝܐܼ‎ . This passage (see English translation, p. 235, 
lin. penult.) varies considerably from the Greek τὸν τοῦ @cov-——écopar.— 
Ibid. 

1.25. |n]; ܗ̈ܝܟܠܐ‎ “temples of God." The Greek reads αὐτοῦ ναοὶ. 
There is no equivalent here for the next sentence, ὅπερ-----ἡμῶν, of A., 
which has also been omitted in B., together with the next, ἐξ 6»——avrov.— 
Epist. to Ephes. ch. xv. p.833. 

P. 202. 1.3. SQan—eon “In which every one who believeth.” A. has 





SYRIAC EXTRACTS. 350 


ὡς vüca γλῶσσα πιστεύσασα, and B. reads eis ov wav ἔθνος πιστεῦσαν, καὶ 
πᾶσα γλῶσσα ἐξομολογησαμένη.--- Epist. to Magnes. ch. x. p. 69. 

1. 6. ܘܠܒܙܚܐ‎ “and to mocking.” The Greek reads πρὸς mp. — Epist. 
to Smyrn. ch. iv. p. 105. 

1.8. 2| VS Masc» ܗܘ‎ “who died for us." This has no equivalent 
in the Greek.— bid. 

1.9. ܠܗܐ‎ asco “and God Jesus Christ strengtheneth me." The 
Greek is αὐτοῦ µε ἀνδυναμοῦντος» A. adding τοῦ τελειοῦ ἀνθρώπου ܕܙܘ ܗ ܬܝܘܘܟ‎ 
and B. ov yap pot τοσοὺτον σθένος, ibid. ; neither of which is found here in 
the Syriac. 

1.10. Ίο ܬ‎ a 250 “TI persuade—thyself.” See translation, p. 236. 
In the foot-note there I have referred this passage to the Epistle to Polycarp, 
ch.i. It is not, however, taken thence, but from the Epistle to Hero the 
Deacon, ch. i. (see p. 141), which, besides several of the expressions found 
in this passage, has otherwise borrowed largely from the Epistle to 


Polycarp. 
III. 


P. 202. Translation, p. 236. 

These passages are taken from a Syriac translation of Eusebius. The 
volume contains only the five first Books. The date of the transcription 
has been erased; but it seems evidently to belong to the sixth century. 
The name of Elias the scribe is still legible. On the last page there is the 
note common to many books of this collection, in the handwriting of Moses, 
the Abbot of the monastery, stating that this was one of the two hundred 
and fifty volumes which he procured during his journey to Bagdad, and 
deposited in the library of the monastery upon his return in the year of the 
Greeks 1243, A.D.932. The volume came to England in 1842. A few 
leaves had been lost, but three of them were recovered in 1847. Quarto, 
written in two columns on vellum. Brit. Mus. Add. MS. No. 14,639. 

I have given this extract in accordance with the plan which I had 
proposed to myself, to insert in this work every notice respecting Ignatius, 
and all the passages from the Ignatian Epistles which I have found in the 
Syriac manuscripts in the British Museum. It serves, however, rather as 8 
specimen of the Aramaic version of Eusebius, than to supply any additional 
materials of criticism on the subject of the Epistles of Ignatius. I have 
made a few observations upon the passages cited here from the Epistle to 
the Romans in my notes upon that Epistle. 


IV. 
P.205. "Translation, p. 239. 
The text of this extract has been printed from a manuscript obtained by 


351 NOTES ON THE 


Dr. Tattam when he first visited the monastery of St. Mary Deipara, in 1839. 
Brit. Mus. Add. MS.12,170 (fol. 211.) A thick quarto on vellum in its 
present state, made up of two volumes bound into one; the former contain- 
ing some ascetic works by Esaias the Monk, written in a large bold character, 
in three columns, and dated the year 915 of the era of Alexander, or 604 
ofourera. The latter comprises numerous treatises by John the Monk, 
is written in a somewhat rude hand, in two columns, and appears to be of 
about the eight century. 

It has been compared with another copy procured by Dr. Tattam in 
1842. Brit. Mus. Add. MS. 14,580. fol. 17. b. This volume appears to 
be about two centuries later than the preceding, and contains various works 
by John the Monk, Philoxenus, Mar Jacob, &c. I have sometimes pre- 
ferred the reading of this latter copy in my translation, which will account 
for some slight variations from the printed Syriac text. 

There are several volumes containing treatises by John the Monk in this 
Nitrian collection. Of these one manuscript, Brit. Mus. Add. M8. 17,169, 
containing several lettere and treatises, was transcribed as early as the year 
of the Greeks 892, or A.D. 581. 

One of the volumes procured by M. Pacho (Brit. Mus. Add. MS. 
17,172), contains various works of ascetic writers under this general title: 
ܚܫܘܠ ܡܠܫܝܚܐܼ ܡܐܝܐܝܢܝܢ ܠܡܠܟܬܒ ܒܬܒܐ ܕܟܘ̈ܢܫܐܼ‎ qo ܥܠ ܚܝܠܗ‎ 
ܕܐܒ̈ܗܬܐ ܩ̈ܕܝܫܐܼ‎ “In the strength of our Lord Jesus Christ, we begin to 
write the Book of Collections of the Holy Fathers.” Amongst these are 
several treatises by John the Monk, having a life prefixed, with this title : 
ܘܠܘܕܪܢܐ ܕܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܡܠܫܨܿܝܢܢ ܕܢܟܬܘܒ ܟܬܒܐܼ ܕܩܕܝܫܐ‎ fla ܠܠ‎ 
ܬܫܠܝܬܐ ܥܠܘܗܝ ܕܛܘܒܢܐܼ‎ ey ܕܬܒܐܝܣ. ܩܕܡܐܝܬ‎ Leo bana] ted 
yao]: ܐܦܝܣܩܘܦܐ‎ pa ܕܡܟܬܒܐ‎ ciate “By the strength and help 
of the Holy Trinity we begin to write the book of the Holy John, the 
Monk and Seer of Thebais. But first, an account respecting him by Pal- 
ladius, Bishop of Jerusalem.” (Read Helenopolis. ) 

This account, which is the same as that given by Palladius in his His- 
toria Lausiaca: περὶ Ἰωάννου τοῦ Λυκοπολίτου (see Meursius Edition, p.97), 
assigns the period at which he lived to the age of the Emperor Theodosius : 
hi] i] ol οσο ܡܿܠܟܐ ܇ ܥܠ ܠ̈ܬܝܕܬܐ‎ a5o2mo»0]2 ܠܛܘܒܢܐ‎ «9] 
ܠܡܟܤܝܡܐ ܡܪܘܕܐܼ. ܘܢܒܦܢܐ‎ «ασια... ܕܠܬܝܕ ܗܘܐ‎ en ܥܠ‎ . 
TAD yo, manso ܐܵܦ ܥܠ ܟܠܕ ܕܟܝܢܘܬܗ‎ ς ܬܘܒ‎ κος ܩܪܢ‎ 
* Also he informed the blessed Emperor Theodosius beforehand respecting 
things future. I mean, respecting his being about to vanquish the rebel 
Maximus, and to return from Galatia (read Gallia.) Then, again, he also 
foretold respecting the defeat of Eugenius." 


SYRIAC EXTRACTS. 399 


After this notice of John the Monk there follows “ The first Epistle to Eu- 
tropius and Eusebius, composed by my Lord John the Monk :" |A.so¢0 ܐܓܪܬܐ‎ 
ܕܠܘܬ ܐܘܛܕܪܦܣ ܘܐܘܣܒܣ܆ ܕܠܒܝܕܐ ܠܡܪܝܚ ܚܘܚܢܢ ܐܝܚܝܕܝܐ‎ At the end 
is written ܝܘܚܢܢ ܝܚܝܕܝܐܼ. ܘܚܿܙܝܐ ܕܬܒܐܝܣ.,‎ cio) ܫܠܝܡܬܝ ܐܓܕܬܐ‎ 
.«amo]o ܕܠܘ2 ܐܘܛܪܦܝܣ‎ * Here ends the Epistle of my Lord John the 
Monk and Seer of Thebais, to Eutropius and Eusebius.” This identifies 
the author of the letter with the John the Monk of whom the account pre- 
ceding it is given. But the writer of this is also the author of the Epistle 
addressed to Eutropius and Eusebius, from which our Syriac extract is 
taken, and of the Sermones de animi et corporis affectibus, addressed to 
the same Eutropius and Eusebius, mentioned by Assemani, Bibliotheca 
Orient., tom. i. p. 431. Hence we gather that Assemani has erred 
in attributing these Sermons to John of Apamea, whom he supposes to 
have lived in the sixth century : see ibid. p. 430; and that these are the work 
of John the Monk, the contemporary of Evagrius, spoken of by Ebedjesu, 
see ibid. tom. iii. p. 45; not of John of Apamea, who is also mentioned 
by the same writer in his catalogue: ibid. p.50. His having been contem- 
porary with Evagrius would bring the age of John the Monk to the latter 
half of the fourth century ; and the circumstance given in the account of 
him above mentioned, that he foretold the defeat of Maximus, would fix 
his date to the same period. The army of Maximus was vanquished, and 
himself taken prisoner, A.D. 388. See Clinton's Fasti Romani, p. 516. 

I have already made some observations upon the passages from the 
Epistle to the Romans, cited by this author, in my notes at p. 291. 


V. 
P.210. Translation, p. 242. 

This is taken from a Syriac translation of the works of the Pseudo-Dio- 
nysius the Areopagite, of which there are two copies in the British Museum, 
both acquired by Dr. Tattam in 1839, of Quarto size, and written in two 
columns. The one, Brit. Mus. Add. MS. 12,151 (fol. 70. b.,) was tran- 
scribed in the year of the Greeks, or Seleucide, 1115, A.D. 804; and the 
other, 12,152 (fol. 152,) in the year 1148 of the same era, or A.D. 837. 


VI. 
P.210. Translation, p. 243. 
This extract is taken from a work by Timotheus, Patriarch of Alexandria, 
. against the Council of Chalcedon. The same volume contains also the 
Apology of Cyril of Alexandria for the Twelve Chapters against the Oriental 
Bishops, a Treatise attributed to Gregory Thaumaturgus, on the Passibility 
27 


393 —— NOTES ON THE 


and Impassibility of our Lord, and a Summary of Heresies, by Epiphanius. 
A note at the end, indicating the monastery to which the book belonged, 
has been partly erased; but what remains states that it was presented in the 
year of the Greeks 873, A.D. 562, about which period it seems to have 
been written by a scribe of Edessa. One or two leaves have been lost from 
the beginning; and consequently the work of Timotheus is imperfect. 'This 
volume is a large Quarto, written in three columns, and is one of those 
obtained in 1839. Brit. Mus. Add. MS. 12,156, fol. 1, and fol. 69. 

1.17, cola] — oSc,2 “In the blood of Christ, that it is of God,” 
or “which is of God.” The Greek has only εἰς τὸ αἷμα Xperrov.—Epist. 
to Smyrn. ch. vi. p. 107. 

1,21. ܠܝܬ ܝ- ܕܝܐ[‎ “There is nothing which is seen that is becoming.” — 
Epist. to Rom. ch. iii. p.43. See the note on this passage at p. 294. 

1,22, {cos2» “of persuasion," as in the Syriac, p. 44, and with πεισµονῆς 
of B., while A. reads σιωπῆς povov.—_Tbid. See note at p. 205. 

1. 23. ܟܪܣܐܛܝܬܐ‎ “the Christian,” with B. 12,8 ܠܟܠܗܝܢ‎ “to all the 
Churches,” with the Syriac version and B.—lbid. See note, p. 206. 

P. 911. ܠܝ‎ c4 “It is good for me," with καλὸν uo: of B.—Jbid. ch. vi. 
p.49. See note, p. 349. 

Some Ns 5o “for the sake of Jesus,” with διὰ Ἰησοῦν, also of B., while 
A. reads cis. The quotation from Matth. xvi. 26 immediately following in 
both the Greek recensions is not found in this passage as cited by Timo- 
theus; nor does it exist in the Latin version A. It is probably a marginal 
addition, which has found its way into the text subsequently to the time of 
Timotheus, and to the transcription of the copy from which that Latin ver- 
sion was made. 

1. 8. ܬܫܕܠܘܢܢܝ‎ ——— [12] * Neither entice me by any thing material.” 
This is not found in the Greek recensions, but is equivalent to ** neque per 
materiam seducatis,” of the Latin A.— Ibid. 

1.9. ܢܐ‎ Joon 123,2 l1] “I shall be a man,” with “homo ero” of Latin A. 
Both Greek copies have ἄνθρωπος θεου ἔσομαι.--- Ibid. p. 49. 

190. 12,3 ܚܫ̈ܘܫܐܼ‎ 553» “that he might purify the passible waters.” 
A. reads ἵνα τῷ πάθει τὸ vdwp καθαρίσῃ. The passage is altogether omitted 
in B.—Epist. to Ephes. ch. xviii. p. 35. 

P. 212. 1. 3. ܕܦܘܠܘܩܪܦܘܣ‎ *of Polycarp.” This passage from the 
Epistle of St. Polycarp, and the following from the Epistle attributed to 
‘St. Clement, although they do not bear upon the question of Ignatius, I 
have transferred to these pages, because it is interesting to know how any 
of the writings of the Apostolic Fathers were received and cited by early 


SYRIAC EXTRACTS. 304 


Christian authors. The passage from Polycarp is taken from the twelfth 
chapter, which part has been lost in the Greek, and exists only in the Latin ver- 
sion. ^ Deus autem——mansuetudine.” See Dr. Jacobson, Patt. Apostl. 
Edit. Tert. p. 527. The only variation here is, that the Syriac has, J. 5, 
ܐܠܗܐ ܝܫܘܥ ܡܫܝܚܐܼ‎ “God Jesus Christ," which is also supported by the 
quotation made by Severus, p.215. 1.1, while the Latin version reads, 
* Dei Filius, Jesus Christus." The first passage, cited as from St. Clement, is 
said to be from “the First Epistle, which is on Virginity,” 1. 6. It is taken 
from the first of the two Epistles on Virginity, attributed to St. Clement, 
discovered in a Syriac version by Jo. Jac. Wetstein, and published by him, 
with & Latin Translation, at the end of his edition of the New Testament. 
2 vols, fol. Leyden, 1752. This Latin Translation, with a French version 
accompanying it, was reprinted in octavo in the year 1763. Concerning 
these Epistles see Wetstein's Preface, and Dr. Nathaniel Lardner's Dis- 
sertation upon the two Epistles ascribed to Clement of Rome, lately 
published by Mr. Wetstein, in Vol. xi. p.197, of “The works of Dr. 
Nathaniel Lardner.” The following is the text of this passage in Wet- 
stein’s edition, p.4, and also his translation of the same into Latin: 
Da} ܩܕܝܫܘܬܐ. ]3 ܠܣܬܟܠ‎ LS> ]μ..] ful, ܐܦܬܟܠܬ ܘܝܕܠܬ܇‎ | 
Paco + ܪܒܐ ܘܫܒܝܚܐܼ ܘܡܠܝܬ:ܐ ܬܫܒܘܚܬܗ ܕܒܬܘܠܚܘܬܐ‎ [Soo 
ܘܦܓܪܐ‎ Jo ܡܫܝܚܐ ܒܪܗ‎ Soe cpa Soe ܕܒܬܘܠܝܘܬܐ ܩܕܝܫܬܐ‎ 
ܒܬܘܠܝܬܐ‎ so .]1σι ܒܥܠ ܡܐ‎ bos] ܒܗ‎ paso gto ܕܫܩܠ‎ 
ܗܕܐ ܗܟܝܠ ܐܣܬܟܠ ܪܒܘܬܗ̇ ܘܫܒܝܚܘܬܗܿ ܕܒܬܘܠܬܐ‎ So ܩܕܝܫܬܐ ܠܒܫܗ‎ 
* An intelligis et nósti, quantam gloriam petat sanctitas? An intelligis, 
quanta et quam gloriosa et excellens sit laus virginitatis? Uterus Virgini- 
tatis sancte gestavit Dominum nostrum Jesum Christum filium Dei, et cor- 
pus quod gestavit Dominus Noster, et in eo agonem in hoc mundo fecit, ex Vir- 
gine Sancta induit. Hinc ergo intellige majestatem et gloriam virginitatis." 

The next passage, {. 11—16, is taken from the first chapter of the second 
Epistle of St. Clement. See Dr. Jacobson, Patt. Apost. p. 224. The same 
quotation is also made by Severus, see p. 215, with some slight verbal diffe- 
rences, due to another translator. In the inscription there it is called the 
* Second Epistle to the Corinthians," and here, the * Third Epistle" simply, 
probably from some different arrangement in the copy used by Severus of 
Antioch and that in the hands of Timotheus of Alexandria. The Syriac 
runs word for word.with the Greek, if we except 143524 ܘܒܢܕ‎ “and when 
we hear," ܐ‎ . 15, for which the Greek is καὶ οἱ ἀκούοντες. 

The next passage is from the ninth chapter of the same Epistle, εἷς 
Χριστὸς--ἐκάλεσεν. See Dr. Jacobson, Patt. Apost. p. 244. 





355 NOTES ON THE 


VII. 
P. 212. "Translation, p. 245. 

Severus, from whose works the following extracts have been taken, suc- 
ceeded Flavian as Patriarch of Alexandria A.D. 518, and was expelled 
A.D. 519 on account of his opposition to the Council of Chalcedon. He 
was a man of great learning and ability, and the author of numerous theo- 
logical and polemical writings, which appear to have been so industriously 
suppressed by his opponents, that little more than the titles of his works, 
and not even all of these, have been preserved in the Greek. See Fabri- 
cius, Bibl. Grac., Vol. ix. p. 343. The greater portion of them, however, 
is now recovered in the Syriac, and forms a most important accession to 
the ecclesiastical documents of the early part of the sixth century. 

The volume from which these passages are taken is a thick quarto, 
written in two columns imperfect at the beginning, and without date 
at the end. It can hardly have been transcribed later than the com- 
mencement of the eighth century, and might have been written about the 
end of the sixth. It is one of the first acquisitions made by Dr. Tattam in 
1839. Brit. Mus. Add. MS. 12,157. fol. 198. 

P. 213. 1.5. This passage of the Epistle to Polycarp, ch. iii. p. 7, is 
translated here much more literally than in the Syriac version at p. 8. 
There is no variation, however, in the sense. 

“Of the Apostles, who are entrusted with the‏ ܕܫ̈ܠܝܚܐ — ܡܠܫܝܚܐ .16. ܐ 
ministry of Jesus Christ.” The Greek inserts after Apostles, καὶ τῶν‏ 
διακόνων, τῶν ἐμοὶ γλυκντάτων.-- Epist. to Magnes, ch. vi. p. 65.‏ 

1.91. ܢܦܩ‎ — ola] ܗܘ‎ “ who is his Word who proceedeth from si- 
lence.” The Greek of A. is os ἐστιν ἀυτοῦ λόγος αἴδιος, οὗ κ ἀπὸ σιγῆς προ- 
ελθὼν. B. reads only ὃς ἐστιν avrov λόγος ov pytos, ἀλλ᾽ ὀυσίωδης, ibid. 
ch. viii. p. 67. The note appended to the Syriac precludes the supposition 
of any error in the text from the omission of the negative; but in this pas- 
sage, as cited by Timotheus of Alexandria above, p.211. 7. 26, we find the 
negative, and ܩܪ ܘܡܝ‎ to correspond with αἴδιος. 

[. 2A. ܐܩܕܡܢܝܐ|‎ Σο — - ܡܝܢ‎ “Therefore it is just that he should be 
honoured in silence, and not that his divine and unprecedented birth should 
be inquired into.” I find a similar notion to this of Severus expressed in 
the Treatise, Adversus eos qui per calumniam dicunt dict à nobis Deos tres, 
attributed to St. Basil: 4 τοῦ μονογενοὺς ἐκ Πατρὸς γέννήσις, σιωπῇ τισάσθω: 
and again, a few words below, ἐκέινην μὲν οὖν γέννησιν ἄῤῥητον οὖσαν σιωπῇ 
τιµήσωμεν.--- Basilii Opera, Edit. Jul. Garnier, tom. ii. p. 612. B.C. 

P.214. 1.6. |Zo;42:2» “that in supposition,” with τῷ δοκεῖν of B., 
not τὸ δοκεῖν of A.— Epist. to T'rall. ch. x. p. 83. 


SYRIAC EXTRACTS. 336 


l. 7. Paco ܕܫܝܢ‎ [aso “ Why, then, do I also pray," as though the 
reading had been τί δὲ x ai ἔνχομαι, partly with A. and partly with B. 

1.8. Lisa — ܡܕܓܠ‎ $0 41 belie, therefore, the Lord," with dpa κατα- 
ψεύδοµαι of B., omitting, however, τοῦ σταυροῦ with A.— Ibid. 

“I praise,” with δοξάζω of B.—Epist. to Smyrn.‏ ܡܠܫܒܚܝ lh]‏ .11 . ܐ 
ch. i. p. 103.‏ 

|. 25. This passage from the Epistle of Polycarp is from ch. v. ὁμοίως---- 
ἀνθρώπων : see Jacobson's Patt. App. p. 512. The Syriac has no equivalent 
for ws before eov. 

[.28. This is the same passage from Polycarp’s Epistle, ch. xii., as is 
cited above by Timotheus, with the additional words to castitate. 

P.215. 1.4. ܩܘܙܢܬܝܐܼ‎ — So “From the second Epistle to the Corin. 
thians." This is the same passage as that cited by Timotheus above. 


VIII. 
P.215. "Translation, p. 247. 

The following passages are cited from the Sermons of Severus called 
KEpithronian, that is, sermons preached whilst he sat upon the Episcopal 
throne, ܟܘܪ ܣܝܐ‎ V.S» ܒܝܬܐ‎ of ܐܒܝܬ ܙܿܘܢܝܘ‎ They seem to have been other- 
wise called in Greek ἐνθρονιαστικοὶ λογοί. See Fabricius Bibl. Greca. 
tom. ix. p.944. The number of sermons in the whole collection amounts 
to 125. They have been translated from the Greek. In cases of proper 
names, or of other words respecting which any difficulty may occur, the 
Greek terms are added in the margin. There are also a few glosses and 
notes in the margin, of which that printed at p. 216 may serve as a speci- 
men. The first part of the volume, or 181 leaves, was obtained by Dr. 
Tattam in 1839; the remaining part, consisting of 101 leaves, was pro- 
cured by M. Pacho in 1847, and now renders the work nearly complete. 
This manuscript is a large Quarto, written in two columns, in a bold hand, 
by one Adzus, a presbyter of the city of Amida, ܚܐܛܝܐ ܘ[ܟܦܢܝܐܼ‎ ca] 


co M» la4.20 , and it was collated and corrected by one Bar-‏ ܝܠܕ 
hadbeshaba, (son of Sunday), from the Monastery of St. Matthew :‏ 
ܬܨ ܘܒܚܡ ܚܐܝܬܐܝܬ wo‏ ܩܢܘܢܐܼ. amie‏ ܘܚܛܛܝܐܼ [Sous SS como‏ 

ܕܐܠܗܐ ܒܪܕܚܕܒܫܒܐ ]125[ ܘܪܚܡ 503 : ܡܝܢ ܠܘܠܪܐ ܕܠܪܚ waldo‏ ܩܕܝܫܐ 
A note on the last leaf, relative to the original donation of the volume to the‏ 
Monastery of ZaSc\ ο], has been so far erased as to be in a great mea-‏ 
sure illegible. Another note, in a later hand, on the last page, states that‏ 
the volume was presented by its owners of the monastery of ZoSa s oz] :‏ 
of their own good will, to the monastery of St. Mary Deipara of the Syrians‏ 





357 NOTES ON THE 


of Egypt; and that it arrived at the monastery in the year of the Greeks 
1206, A.D. 895. The manuscript itself seems to have been transcribed about 
a century or two earlier. Brit. Mus. Add. MSS. 12,159. 

1.19. ܘܠܩܕܢܚ ܒܡܫܝܚܐܼ‎ “and to rise in Christ."— Epist. to Rom. 
ch. ii. p.43. Severus seems here to allude only to the words of Ignatius, 
without making a direct quotation. 

Ρ.916. 1.5. {13022 ܝܕܠ ܗܘ‎ “knows that Nurono.” See Translation. 
This passage of Severus determines the meaning of this term. W. E. Tentzel, 
from the words of Gregory Abu’l-Faraj, (3144l ,ܐܐ )ܢܢ‎ Zgnatius AL 
Niuréni, which Pocock, in his edition of the Historia Dynastiarum, p. 75, 
had translated ‘ Ignatius Nuraniensis,’ first conjectured that Ignatius was a 
native of Nura, in Sardinia. See Ezercitt. Selectt. Pars. i. Exercit. iii. §. 1. 
Others have supposed Nora in Cappadocia. Bishop Pearson rightly con- 
jectured the signification of this term. See his note 1, on the Epistle to 
the Smyrneans in Dr. Smith’s edition. See also Assemani, Bibl. Orient. 
tom. iii. p. 16, not. 4. 

1.9. 12» ܘܒܘ ܐܢܝ̈ܫܐܼ‎ “and ten thousand kinds of torments.” The 
Greek is κακαὶ κολάσεις τοῦ διαβόλου.-- Epist. to Rom. ch. v. p. 49. 

1.12. ܐܒܝ‎ “my Father.” Both Greek copies have τὸν Πατέρα only.— 
Ibid. ch. vii. p. 51. 

P. 217. 1.7. The Syriac version of this passage, cited here from ch. v. of 
the Epist. to Trall., καὶ γὰρ ἐγὼ λειπώµεθα, varies considerably from 
the translation of the same passage at p. 198, and also from the rendering of 
it in its true place in the Epistle to the Romans, p. 56. 





IX. 
P.217. Translation, p. 248. 

This is taken from a fragment of six leaves, which contains tbe latter part 
of & work bearing, as it appears from the subscription at the end, the title 
of “The Book of the Demonstrations of the Fathers against the wiched 
Grammaticus." A note following states that it belonged to Baryeshu, 
Bishop of the Arabs of Gezirah, .ܨܝ ܒܪܕܚܫܘ܀ [ܦܝܣܩܘܦܐ ܕܛܝ̈ܝܐ ܘܓܙܝܪܬܐ‎ 
Mus. Brit. Add. MS. 14,629. 

i. 99. It appears most probable that, by a mistake of the copyist, the par- 
ticle ܕ‎ has been omitted before jas; and I have rendered the passage at 
p. 248 as if such were the case, as in the other instances where it has been 
cited. I have, however, translated, by an oversight, Permit ye, instead of 
Permit, in the singular, as it is read here. If we assume that there is no 
error here, the passage should be rendered, * Permit thou me to be an imi- 
tator of the passion, my God." — Epist. to Rom. ch. vi. p. 49. 


SYRIAC EXTRACTS. 358 


l. 24. “ When ye were inflamed.” The Greek, ἀναζωπυρήσαντες.--- Epist. 

to Ephes. ch. i. p. 15. 
X. 
P. 218. Translation, p. 249. 

These passages are taken from an imperfect volume containing Letters of 
Julian of Halicarnassus and Severus. The greater part of the volume was 
obtained by M. Pacho in 1847. But one fasciculus of ten leaves, in which 
the second passage is found, was brought from Egypt by Dr. Tattam in 1842. 
This fasciculus was formerly arranged with No. 14,629: it is now added to 
the rest of the volume. Brit. Mus. Add. MSS. 17,200. It is written in 
two columns, and appears to be of about the eighth century. 


111. ܠܒܝܕܐ ܘܠܐ ܠܒܝܕܐ‎ * made and not made," as in the passage said to 
have been cited by Athanasius, γενητὸς καὶ ἀγένητο. See p.164. The 
Greek is yevvytos καὶ ayévyntos.— Epist. to Ephes. ch. vii. p. 29. Gelasius 
also reads factus et non factus. See p. 179. "Theodoretus, «εννητὸς ἐξ 
ἀγεννήτου. See p.172. 

1.12. ܒܝܬܝ ܫܕܝܨܐ‎ “with man God, in death true life.” This also 
agrees with the citation attributed to Athanasius—ey ἀνθρώπῳ Θεὸς, ἓν θανάτῳ 
ζωὴ ἀληθινὴ, ibid., and with in homine Deus, in morte vita eterna of Ge- 
lasius.—Zbid. The Greek text of it is ἐν σαρκὶ γόνοµενος Θεὸς, ἐν ἀθανάτῳ 
Con ἀληθινη. 

XI. 
P. 218. Translation, p. 249. 

This extract is from a work against the heresy of Julian of Halicar- 
nassus. The author is probably Severus. It contains the same passage 
from the Epistle to the Ephesians as the preceding, and in the very same 
terms. The manuscript in which it is found is in Quarto, written in two 
columns, apparently of the end of the aixth or the seventh century. 
Brit. Mus. Add. MS. 14,529. fol. 37. b. 


XIT. 
P.218. Translation, p. 249. 

These passages are found in a controversial work written by a Mono- 
physite, containing numerous citations from the Fathers, from the earliest 
period down to the time of Severus of Antioch. The volume was pro- 
cured by Dr. Tattam in 1839. The first quire was then lost; but it has 
been recovered by Mr. Pacho, and supplies the following as the title of 
the work: 125 aso ܦܢܩܝܬܐ ;120222 ܕܐܒܗܬܐ ܩ̈ܕܝܫܐܼ ܕܠܘܩܒܠ ܗܶܣܝܣܩ‎ 
*t A Table of the Demonstrations of the Holy Fathers against various heresies.” 
It is a thick Quarto volume, in two columns. The date has been erased, 





359 NOTES ON THE 


but it appears to be of about the eighth century. Mus. Brit. Add. MS. 
12,155. foll. 111, 168. b. 262. 

1,22. ܗܘ ܕ ܢܩܒ‎ “ he who cleaveth," as if the reading were os τις, in- 
stead of ez τις of the Greek.— Epist. to Philad. ch. iii. p. 89. 

P. 219. 1.1. ܕܒܐ ܡܝܐ‎ — ZoX. “To the Church which is in Asia;” that 
is, to the Smyrneans. Compare note, p. 948 above. 

|. 9. -ܐܝܬܘܗܝ‎ 530,2 “In the blood of Christ, who is God,” or, * that 
is God." These last words are not in the Greek.— Epist. to Smyrn. ch. vi. 
p.107. Compare this passage quoted by Timotheus of Alexandria, p. 210. 

1.5. This is the same passage from the Epistle to the Ephesians, ch. vii., 
as is quoted above, although not in exactly the same words; but the varia- 
tions are very slight. 

1.10. ܕܒܢ̈ܝܢܫܐܼ‎ — lai^i2 “From evil men, who are beasts, and have 
only the form of men." The Greek is simply ἀπὸ τῶν θηρίων τῶν ἀνθρωπο- 
poppov.— Epist. to Smyrn. ch. iv. p. 105. 


XIII. 
P.219. Translation, p. 250. 

From an imperfect controversial work by & Monophysite. The first 
passage, cited as from Ignatius, is taken from a chapter, fol.6. b. 
The second from ch. vi. fol. 15, Ἰόσις] ܩܦܠܐܘܢ ܕܡܠܚܘܐ ܒܝܕ ܣܗ̈ܕܘܬܐ‎ 
πετ ܚܠܦܢ‎ c 3l ܟ̈ܕܝܫܐ ܕܐܠܗܐ‎ “A chapter that sheweth, by testi- 
monies from the Holy Fathers, that God was crucified for us in the flesh.” 
The third from the seventeenth chapter, ܕܝܐ ܠܠ ܗܝ 0912 ܕܢܝ‎ ollao 
lanaS “that it is right to honour the Priests,” fol. 22. A manuscript in 
Octavo. The greater part was acquired in 1842; but several additional 
leaves arrived in 1847. Brit. Mus. Add. MS. 14,535. 

1.16. mds B] “But there deceived,” as if the reading had been ἀλλὰ, 
not καὶ, as in both Greek recensions.— Epist. to Ephes. ch. xix. p. 35. 

I. 20. ܠܕܠܝܒܟ‎ — lp “Thy spirit boweth down to thy cross." The 
same terms are used here for περίψηµα as in the version, p. 934. There is 
nothing in the Greek to represent £hy.— Ibid. ch. xviii. p. 33. 

. 22. £2450 — So “ He that honoureth the priest honoureth Christ." 
These precise words are not found in any of the Ignatian Epistles in their 
present form. 

XIV. 
P. 220. Translation, p. 250. 

This passage is taken from an apology for the Jacobites against their 
ealumniators, bearing the title Plerophoria. The manuscript containing 


SYRIAC EXTRACTS. 360 


it was obtained by Dr. Tattam during his first visit to Egypt in 1889. It 
is a thick Quarto volume, on vellum, and appears to be of the eighth cen- 
tury. Brit. Mus. Add. MSS. 12,154. { 18. 


XV. 
.  P.290. Translation, p. 251. 

These words are found in a Letter of Philoxenus, Bishop of Mabug, 
bound up with a volume containing the lives of Saints. The manuscript 
is a thick Quarto, on vellum, written apparently about the ninth or tenth 
century. It was obtained by Dr. Tattam during his second visit to Egypt. 
Brit. Mus. Add. MS. 14,649. f. 188. b., and 14,580. f. 116. b. 


XVI. 
P.220. "Translation, p.251. 

The passages contained in this extract are taken from a work entitled 
The Bee compiled by Solomon, Metropolitan of Perat Maisan, or 
Bassora, about the beginning of the thirteenth century. Respecting him 
and his book see Assemant, Bibliotheca Orientalis, Vol. iii. p. 900. The 
manuscript from which I have copied them was obtained by Col. Chesney 
during his expedition to the Euphrates. Itisa very thick volume in Quarto, 
upon paper, in the Chaldee character, transcribed in the year of the Greeks 
2020, or A.D. 1708. In the same volume is contained the passage from 
the book called ܡܥܪܬܓܙܐ‎ “Cave of Treasures,” which I have quoted at 
p. 286 above. Concerning the other John mentioned here the reader may 
refer to the account given by Papias, cited by Eusebius, and to Eusebius’ 
own remarks thereon. Eccl. Hist. Book iii. ch. 39. - 

Archbishop Usher, in his notes upon the Acts of Ignatius, p. 97, refers 
to two other Syriac writers who mention the story of his being the infant 
whom our Saviour took up in his arms: * Atque ex hác posteriore vocis 
hujus (Θεύφορος) significatione prognatum est illud, de Ignatio puerulo 
manibus Christo Dei sublato, figmentum ; non à recentioribus solüm Grecis, 
sed etiam à duobus Syris, qui penés me sunt, scriptoribus (Gregorio, qui 
in utrumque Testamentum annotationes, et anonymo altero, qui uberiora in 
quatuor Evangelia Collectanea edidit) commemoratum." One of the first 
Greek writers who mention this is Simeon Metaphrastes; and after him 
Nicephorus. Book ii. ch. 35. 

The story of the institution of chaunting in churches by Ignatius occurs 
first in the Ecclesiastical History of Socrates. See p. 172 above, and note 
at p. 293. 


nf 


9361 NOTES ON THE 


XVII. 
P.22]. Translation, p. 251. 

This passage is written on the lower margin of a leaf on which 
is found an extract from the Ecclesiastical History of Eusebius: 
ܒܝܫ̈ܬܐ‎ cà. ܘܐܘܢܓܠܣܛܐ ܘܗܠܝܢ ܕܒܬ ܪܗܘܢ:‎ [awed laa ܡܛܠ‎ 
ܕܐܘܣܒܝܘܣ.‎ las dunam so} SO. 0072 ܣܒܠܘ ܒܐܢܐܝܬ ܗܢܘܢ ܕ ܐܫܪܚܘ ܥܠ‎ 
* Concerning the Holy Apostles and the Evangelists and their successors ; 
and what evils those who used violence against our Saviour justly suffered. 
From the Ecclesiastical History of Eusebius.” 

This extract is comprised in the two last leaves of the volume: the rest 
contain an anonymous Catena upon the Holy Scriptures. The manuscript 
is in large Quarto, written in two columns, apparently of about the eighth 
century. It was obtained by Dr. Tattam in 1839. One additional quire 
arrived in 1847. Brit. Mus. Add. MSS. 12,168. 


XVIII. 
P.221. Translation, p. 251. 

The two passages contained in this extract are taken from an imperfect 
Ecclesiastical Chronicle. In its present state it consists only of several 
loose leaves, part of which were procured by Dr. Tattam in 1842, and part 
by M. Pacho in 1847. The manuscript is a Palimpsest of an ancient Greek 
Codex, containing, among other things, part of Chrysostom's Homilies upon 
the Gospel of St. Luke, as it is apparent from the following words still 
legible in large uncial characters: Ex Λουκα ευαγγελίου ερµηνιαι Χρυσοστομον. 
The Syriac seems to be of about the eighth century. Brit. Mus. Add. 
MS. 14,642. 


XIX. 
P.221. Translation, p. 252. 

This is also taken from another imperfect Ecclesiastical Chronicle, brought 
down to Α.Η. 106, A.D.728. The manuscript is on vellum, in Quarto, 
and appears to have been transcribed about the period of the last event 
which it records. The greater part was procured by Dr. Tattam in 1842. 
A few leaves were added from M. Pacho’s acquisition in 1847. Brit. Mus. 
Add. MS. 14.643. 





MARTYRDOM OF IGNATIUS. 
P.222. Translation, p. 252. 
This fragment of the Martyrdom of Ignatius, and of the Epistle to the 
Romans contained therein, is taken from a manuscript which was obtained 
in the East by the late Claudius J. Rich, English Resident at Bagdad, and 


MARTYRDOM OF ST. IGNATIUS. 362 


purchased with the rest of his collection for the British Museum. The 
volume, which is in a very imperfect state, contains the Acts of Martyrs and 
Lives of Saints. It is written upon oriental paper in the Chaldee character. 
See Catalogus Codicum Manuscriptorum Orientalium qui in Museo Bri- 
tannico asservantur, Par.i. p. O2. The writer of that Catalogue attributes 
the date of the manuscript to the thirteenth century. It appears to me to 
be rather more ancient. Brit. Mus. Add. MS. 7200. 

There is a copy of the Acts of Martyrdom of Ignatius in Syriac in one of 
the manuscripts procured by J. S. Assemani in the East, and described by 
him as very ancient. See Bibliotheca Orientalis, Vol. i. p. 606, Cod. 1, 
No. 28, and Acta Martyrum Orientalium et Occidentalium a Step. Evod. 
Assemani, Vol. ii. p. 5, No. 15. I have long since endeavoured to obtain 
8 transcript of this, but have hitherto been unable to do so. 

These Acts have also been translated into Coptic, copies of which are 
still extant. See Assemani, Bibliotheca Orient. Vol.i. p. 618, No. xv. 
Peyron, in the Preface to his Lexicon «Lingue Coptice 4to. Taurini 18395, 
p. xxv., speaks of one on papyrus at Turin in the following terms :— 

“ Papyrus Primus Taurinensis, foliorum 63, tenet 1°, Martyrium S. Ig- 
natii Antiochis Episcopi spurium, et fabellis scatens: preter cetera absurda, 
refert longos sermones, qui Ignatium inter et Trajanum Roma intercesserunt, 
tum varia.tomentorum genera, quibus Imperator Martyris constantiam vin- 
cere ante extremum supplicium confidebat. Nihil tale habet ejus acta sin- 
cera a Cottelerio (Patres Apostolici) edita; constat enim Trajanum post 
Parthicam expeditionem nunquam Romam rediisse." 

I have seen some small fragments in a manuscript catalogue of Egyptian 
papyri belonging to Mr. Harris of Alexandria. 

I am indebted for additional information respecting Coptic manuscripts 
relative to Ignatius to Dr. Tattam, Archdeacon of Bedford, whose Letter on 
this subject I transcribe: 

* [ trouble you with a line or two in consequence of our conversation the 
other day, to confirm your statement of the Coptic manuscript of the mar- 
tyrdom of St. Ignatius being at Rome. It is marked Cod. xviii. of Vol. lxvi. 
Vatic. in Zoega’s Catalogue of the Borgian MSS. ; and it commences thus: 


IissA prrw pton NTE MATION ITNAALIOC ܠ‎ 
ἔροα χε “Θεοφοροο ἔτεφαι πε ετερφορι YT ܘܙ‎ 
TACEP ἐπιοκοποο EANTIONIA SLENENCA πιριωώ NTE 
πιᾶποοτολοου EA C[X€K TEGMAPTY PIA EROA DEN ρώΔεΗ 


M — N ܠ‎ 

NCOY Z 4επιδθοτ επηπ Ser OVSIPHNH NTE Pt AHN. 
Martyrium Sancti Ignatii dicti Theophori i.e. qui fert Deum, qui Episco- 

pus fuit Antiochie post predicationem Apostolorum, et consummavit Mar- 





363 NOTES ON THE ETHIOPIC EXTRACTS. 


tyrium suum Rome die 7 mensis Epép. In pace Dei Amen.’ Auctor vide- 
tur esse Heron quidam, nam circa finem inter alias invocationes S. Ignatii 
legitur: Apipsaewt SanekggHpt ΗρώΠ ‘Memento filii tui He 
ronis.’ 

› Num. ccxlviii. of the same collection of Sahidic manuscripts contains, 
‘Postrema pars Epistole Prime S. Ignatii Martyris, que Philippis scripta 
ad Heronem. Deinde pag. 6 prostat Titulus A. CORLOIWC KEETIIC- 
TOAH NTE NNETOVAABR IvNATIOC TRAPTYpOC πε- 
TO¥ILOYTE EPO] XE θεοφοροο ETE πετφορει striov- 
τε εδοοδδιο WA Npsecaeypnn. ‘2. Pariter alia Epistola 
Sancti Ignatii Martyris, quem vocant Theophorum, i.e. qui Deum fert 
quam scripsit ad Smyrneos.’ " 

ܫܚܡ ܡܣܡܒ 


ON THE IGNATIAN EXTRACTS IN ETHIOPIC. 
P. 256. 

I am indebted for these extracts to the kindness of Dr. A. Dillman, under 
whose notice they fell while he was compiling a catalogue of the Ethiopic and 
Amharic manuscripts, presented to the British Museum by the Church 
Missionary Society. They are taken from Brit. Mus. Add. MS. 16,219. 
See Catalogus Codicum Manuscriptorum | Orientalium qui in Museo 
Britannico asservantur. Pars. iii. p. 14, and collated with another manu- 
script in the Library of the East-India Company. 

They are of no value in supplying additional means of criticism for the 
text of any part of the genuine Letters of Ignatius, but they are curious and 
important, as shewing how very extensively his name was applied to almost 
numberless forgeries through various branches of the Christian Church, ex- 
tending even to that of Ethiopia. 


—————9—————— 


The following passage from the Epistle to the Tarsians I have taken from 
one of the manuscripts obtained in 1847 by M. Pacho since the earlier part 
of this volume was printed. The work in which it is found is imperfect both 
at the beginning and at the end, and contains numerous extracts from eccle- 
siastical authors. The manuscript containing it is a Syriac Palimpsest: the 
later text was transcribed about the tenth century of our era. British 
Museum Additional MSS., 17,191. 


ܕܩܕܝܫܐܼ eed‏ ܪܝܫܐ ܖܕܐܒܦܝܣܩܘܦܐܼ ܘܣܗܕܐ. ܡܢ nd‏ ܕܠܘܬ 
c‏ ܕܒܲܟ-ܟܣܘܣ, 
ai]; Das.‏ ܠܫ̈ܟܠܫܢܐ o2, «ο;‏ ܕܢܕܠܚܘܢܟܘܢ. ܟܕ ܡܢܗܘܢ ܡܰܢ 


ADDITIONAL EXTRACT. 364 


cero]‏ . ܕܝܫܘܠܥ ܒܗܓܓܘܬܐ [ܬܝܠܝܕ. [Zoro‏ ܐܕܛܠܒ. c‏ ܕܝܢ 
Lage]‏ ܕܠܐ ܐܝܬܘܗܝ ܒܪܗ ܕܠܒܘܕܐ. cay Igel‏ ܕܗܼܘ ܐܝܬܘܗܝ ܐܠܗܐ ܐܒܐ Vx»‏ 
ܟܠ ܐܚܕ̈ܢܐ ܕܝܢ: laxo?‏ ܫܚܝܡܐ ܐ̈ܝܬܘܗܝ. Biel‏ ܕܝܢ faery‏ 199 ܠܐ ܩܶܐܶܡ. 


Of Saint Ignatius, Archbishop and Martyr, from the Epistle to those at 
Tarsus. 

I have learned that some, ministers of Satan, have desired to trouble you; 
there being some of them who say that Jesus was born in imagination, and 
was crucified in imagination; but others, that he is not the son of the 
Creator; and others, that he is God the Father who is over all; and others, 
that he is a mere man; and others, that this flesh will not rise again.—See 
Epist. to Tarsians, ch. ii. p. 126. 


This is preceded by an extract from St. Julius of Rome, oa. so. μ.ο) 
}sco3s, and followed by one from the Letter of Dionysius the Areopagite to 
Timothy, Bishop of Ephesus, en ܕܝܢܣܝܘܩܝ ܕܝܘܣ ܦܓܘܣ ܡܢ‎ jamas» 
ܕܩܠܟ̈ܬܒܢ ܠܗ 203 ܛܝܩܠܬܝܘܣ ܐܦܝܣܩܘܦܐ ܕܐܦܣܘܣ‎ After this comes 
an extract from the Second Epistle of St. Clement to the Corinthians, which 
I transcribe. 


ܕܩܠܡܡܝܣ Lares‏ ܕܐܦ̈ܝܣܩܘܦܐ ܕܪܘܡܐ ܡܢ Vg]‏ ܕܬ̈ܬܝܢ ܕܠܘܬ ܩܘ̈ܢܐܝܐܼ ܀ 


ܘܠܐ ܢܐܡ ܐܢܝ ܡܠܢܟܘܢ ܕܗܢܐܼ ܒܧܕܐ ܠܐ ܡܠܬܬܕܼܝܢ .yela llo‏ ܕܠܘ Jasa>‏ 
ܐܬܦܪܩܬܘܢ. liso‏ ܚܙܝܬܘܢ. d‏ ܗܼܘ ܕܠܘ ܟܕ bra‏ ܒܦܪܐ ܐܝܬܝܟܘܢ —- 
ܗܟܝܠ ܙܕܩ ܠܝܟܘܢ: ܕܐܝܟ ܗܝܟܠܐ ܕܐܠܗܐ ἕως 119) Fas quz‏ 
fam 1:220 from «(ολαμοζ] 1:222 (222.‏ ܬܐܬܘܢ. Las oa d‏ 
o0 qo‏ 0/92« ܠܢ܆ 00 ܕܩܕܡܐܝܬ ܡܶܢ ܐܝܬܘܗܝ ܗܘܐ Jom :1ao$‏ ܒܩܕܿܐ 
ܘܗܟܢܐ 2;2(: «Θ]ο liom‏ ܚܢܢ܆ ܒܗ land‏ ܒܧܪܐ ܡܩܒܠܝܢܢ liq‏ + 


Of Clement, Archbishop of Rome, from the Second Epistle to the 
Corinthians. 

And let no one of you say that this flesh is not judged nor riseth again. 
Know by what ye have been saved, and by what ye have seen, if it be not 
when ye are in this flesh. Therefore it is right for you that you should keep 
your flesh as the temple of God. For as ye were called when ye were in 
the flesh, so also in this flesh shall ye come. If it be, that Christ our Lord, 
who saved us, who at first indeed was spirit, became flesh, and thus called us ; 
so we also in the same flesh receive the reward.—Second Epist. to the 
Corinthians, ch. ix. 


These two extracts, from the Epistle to the Tarsians and from the Second 
` Epistle of Clement to the Corinthians, I have also found in another frag- 


ܪ 














365 ADDITIONAL EXTRACT. . 


ment, which seems to have been transcribed in the sixth century. To 
the former is prefixed J2amo)» ܠܒܝܫܝ ܠܐܠܗܐ ܐܝܬܐ‎ "252a. el ܕܩܕܝܫܐ‎ 
win ܕܠܘܐ ܗܠܝܢ ܕܒܛܨܐܣܘܣ.‎ un ܡܢ ܐܓܪܬܐ‎ doo bib 
ܥܕܡܐ ܠܪܗܘܡܐ ܥܡ‎ aia ܕܐܝܬܘܗܝ ܫܘܪܝܗܿ ܡܢ ܒܬ ܪ ܫܠܡܐܼ. ܡܢ‎ 


Of Saint Ignatius, the God-clad Archbishop of Antioch, from the Epistle to 
those at Tarsus, the beginning of which, after the Salutation, is, “ From Syria 
even to Rome I fight with beasts." 


The letter has the following title prefixed: ܪܝܫܐ‎ «maScamo Ἰδομο) 
ܫܠܝܚܐ ܦܘܠܘܣ ܟܕ ܟܬܒ‎ «Ο]» ܘܣܗܕܐܼ. ܗܘ‎ Loo Looms}; 
Lopso «Πω ο ܡܛܠܬܘ. ܥܡ‎ ο] bron ܠܘܬ ܦܝܠܝܦ̈ܦܝܐ‎ 
ܐܡܪ‎ limo ܕܫ̈ܡܗܝܗܘܢ ܒܟܬܒܐܼ ܕܚܝܐܼ. ܐܘܣܒܝܣ ܕܝܢ‎ qao nu, 
co ܕܬܫܠܝܬܐ ܠܕܬܢܝܬܐܼ. ܕܗܘ ܗܘܐ ܐܦܣܩܦܐ‎ M [2212435322 ܠܠܘܗܝ‎ 
ܕܒܬ ܪ ܠܝܢܘܣ. 0143« ܕܝܢ ܒܬ ܪ ܦܐܛܪܘܣ ܪܝܫܐ‎ ont ܒܬܐ [ܢܢܩܠܝܛܛܘܢ.‎ 
ܕܠܘܬ ܩܘܪ̈ܢܬܝܐܼ. ܡܢ‎ 22) IZ] 0. Looms [ܦܣܩܘܣܐ‎ Jon MANO 
ܕܩܠܒܬܒܢܘܬܗ ܠܝܬܐ ܬܚ̈ܘܝܬܐܼ.‎ Iz. :]ol» ܗܿܝ ܕܐܒ ܩܕܝܫܐ ܒܐܛ ܝܪܟܐ‎ 
ܡܠܫܝܚܐܼ.‎ Some Visto ܠܝܢ ܕܢܬܪܠܝܐܼ‎ c ܗܟܢܐ‎ us] na ܕܐܝܬܘܗܝ‎ 

ܐܝܟ ܕܡܬܛܠ Jas‏ ܐܝܟ ܕܡܠܛܠ 1a?‏ ܕܚ̈ܝܐ̈ ܘܕܡ̈ܠܝܬܐ. 


Of Saint Clement, Archbishop of Rome and Martyr, concerning whom the 
Apostle St. Paul also, when writing to the Philippians, speaks thus: “ With 
Clement and the rest of my helpers whose names are in the book of lifes’ 
But Eusebius of Caesarea says respecting him, in the third book of hit 
Ecclesiastical History, that he was Bishop after Anancletus, who ܗ‎ 
Linus: but Linus was Bishop of Rome after Peter, the chief of the Apost 
From the Second Epistle to the Corinthians, from mhich also) 
Patriarch Severus adduces proofs in many of his reritings; the beginns 
which is, * My brethren, thus it is right for us to think concerning 
Christ, as concerning God, as concerning the Judge of the living 
dead.” 








IN THE PRESS. 


SPICILEGIUM SYRIACUM ; or Remnants of Writers of the Second 
and Third Centuries preserved in the Syriac, with an English Translation 
and Notes. 


QUATUOR EVANGELIORUM SYRIACE, recensionis antiquis- 
sims, atque in Occidente adhuc ignoti quod superest: e codice vetustissimo 
Nitriensi. 


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