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I l + .l 




Cf^ancellor of t|)e IBmbcritttp of CambriOge. 


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 quaUfied 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, 

Your Royal Highness' 
Most obedient and devoted Servant, 


March ZlHy 1849. 


The 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 
imdertaken than merely to exhibit it again in the same form as 
that in which it had appeared at first. Although I was fiiUy 
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 I 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 Smymeans. 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 

« » 



to exist. This famishes 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 EngUsh, 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, 


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 Hora Subsecivay a work of so great extent, re- 
quiring so much labonous 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 pubUshed 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, 
so 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. 


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 m 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 Reviewer's 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, f How far I have succeeded in 
my own Reply + I must leave to others to deteimine.i 

* His words are, '^ Minus felix in eo quod Syrum pravitatis heereticse 
insimulaverit." See PatU Apost.y edit. iii. p. liv. 

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

X " VindicioB Ignatianee, or The Genuine Writings of St. Ignatius, as ex- 
hibited in the Ancient Syriac Version, vmdicated from the Charge of 
Heresy." 8vo. London. Rivingtons. hdcccxlyi. 

§ 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 Oeltung^ 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 wiirde. 
Nun scheint es zwar nicht, als ob diess gelungen sei, da nach einer Ankiin- 
digung am Schlusse des vorliegenden Schriflchens die ganze Auflage des 
angeklagten Werkes bereits vergriffen ist. Indessen kann man es Hm. 
Cureton keineswegs verargen^ wenn er sein Moglichstes thut^ um diese 
Anklage als vollig unbegriindet darzustellen. Es ist ihm diess unseres 
Erachtens auch nicht missgliickt, denn er hat, wo nicht die Giite 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, 
Selbstwiderspriiche und Verdrehungen, kurz alle die absichtlichen Kunst- 
griffe oder unbewussten Fehler einer von einseitigen Vorurtheilen geleiteten 



In 1847 Dr. Hefele, one of the Professors at Tubingen, 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 ProtegommOy 
" Curetonus nobis persuadere conatur, versionem illam Syriacam 
ffenuino textui Ignatiano accuratissime respondere, et omnia, 
quaD in nostro Graeco 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 ; praesertim cum 
iidem codices a Tattamo detecti et aha plura excerpta ex epistolis 
Ignatianis, necnon alios libellos asceticos, ut Curetonus ipse fate- 
tur, contineant. Praeterea saapius inde ex eo, quod nexus sen- 
tentiarum in versione Syriaca minus est arctus, apparet, mona- 

Polemik eioen nach dem andern auf, versaumt auch nicht, zur Beruhigung 
angstlicher Gemiither schliesslich darzuthun, dass der Bestand des Episco- 
palsystems von der Entscheidung der Frage iiber die Ignatianischen Briefe 
ganz und gar nicht abhangig sei. Uebrigens ist diese Yertheidigung, auch 
wo sie selbst znin Angriff wird, fast darchgangig rubig und wiirdevoll ge- 
halten, und bewegt sicb, frei von Leidenschaftlickeit, wenn auch nicht im- 
mer yon Empfindlichkeit, die bisweilen doch zu Ungerecbtigkeit oder 
mindestens Kleinlicbkeit yerleitet bat, in meist emst und sicber eroi'terndem, 
doch aucb nicbt selten an Ironie streifendem Tone, wo dann der Yf. die 
deductio ad absurdum mit Gescbick und Erfolg handbabt, in streng, wir 
mocbten fast sagen pedantisch-kircblicbem Geiste, aber obne Intoleranz, auf 
wissenscbaftlicbem Grund und Boden, so dass dieses Scbriftcben die friibern 
Ansicbten des Yfs. in nicbt wenigen Stiicken erlautert, erganzt, yerstarkt 
oder iibersicbtlicber zusammenfasst, und somit als ein nicbt unwillkommener 
Nachtrag zu dem Hauptwerke zu betracbten bt." Leipziger Itepertoriumy 
13. Nov. 1846. Heft 46, p. 254. 

* Tbe following is tbe note to wbicb be refers : '' Totum caput secundum 
deest in yersione Syriaca : pius enim ille monacbus, qui versionem Syriacum 
elaborayit, omnia omisisse videtur quae ipsi et usui suo ascetico minus con- 
grua minusve necessaria putabat. Parseneticos vero epistolarum Ignatia- 
narum locos omnesque ad vitam bene instituendam exbortationes sedulo 


chum ilium non tam interpretis, quam epitomatoris partes 
egisse/'* (p. Iviii.). 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 Daille made an attack upon Bishop Pearson's celebrated 
Vindiciset I while the truth of the case is exactly the contrary. 
Bishop Pearson made the attack in his Vindicise, which was not 
published till six years after Daille's work had appeared ; the 
one bearing the date of 1666, and the other of 1672. More- 
over, Daille had in the meanwhile paid the last debt to nature, 
having expired on the 1 5th of April 1 6 70. J 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 Vindicue. 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 ejosmodi testimonium assecuti videntur versione Syriaca, a 
OuiL Cureion edita." 

t Inter eos^ qui pro epistolis hisce vindicias eyulgarunty Pearsonium 
eminere nemo nescit. Opus ,eju8 oppugn are sunt aggressi MatthsBUS Lar- 
roquanusy Samuel Basnagius^ Casimirus Oudinus, Joannes Dallaeus et alii, 
quibus frequens Episcoporum mentio in his epistolis praeter alia minime 
plaeebat. See Prolegomena^ p. xv. 

X See Abregi de sa Vie, by his son, prefixed to Les deux demiers Ser- 
mons de M^ DaiUe, prononcez d Charenton le jour de PasqueSf sixieme 
Avril 1670, et le Jeudy suivant 8vo. Geneve, mdclxxi. p. 76. 


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, pubUshed in 1 843. 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 VindiciaB 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 Vindiciae ; 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 Daille. Indeed, he 
appears never even to have seen it ; for not only has Larroque 
dedicated hia book to Daille's 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 : 
" Ignatianae eruditissimi Pearsonii vindiciae k quibus nostras 
inchoamus observationes, nihil aliud sunt propria qu^ ex- 
ceptiones ad Dallsei argumenta.^' In his Notes on the Epistle 
to Polycarp Dr. Hefele classes oyfrwia 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 

♦ " Ignatius compluribus utitor vocabulis Latinis, ex re militari desumptis, a 
GraBcis quoque usu receptis : oi/rwi/to, ^eaeprwp, hvoairoy aKKeirra.^* Edit. iii. 
p. 241. 


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 


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 spurioxis, 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, 



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 

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 — 
meUus vero cohaeret," p. 162. " Arctius vero — cohaerent," ffeirf. 
" Posteriora haec 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 to say a few words respecting some of 
bis own observations. 

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


mus Christunus Car. Jos. Bunsen, BorussisB Regis legatus, vir 
nullo doctrinaB genere non excultus. 

Ego quidem, ut quod sentio dicam, non sum is qui pro 
Recensionis brevioris integritate ita propugnem, ut nullas 
sentential perplexas, corruptas, interpolatas habere contei^dam. 
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 Sjrus, 
uti monet Hefelius, non tarn interpretis partes egisse videtur 
quam epitomen in usus pios confecisse. £t 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 VindicisB, 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 


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 

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 VindiciaB. 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 argimients which he advances, to say the least, very much 
weaken, if they do not nullify, one another.* 

* In the whole coarse 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- 



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 tha 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 ovm wishes. Christ came into the world to 
bear witness to the truth : our highest moral obUgation is to 
fiilfil 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 have 
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 1 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, afler having perused the 
VindicuBj had expi*e8sed to him his opinion that it was a *^ very unsatisfac- 
tory work." 


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 estabhshment 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 

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 ihr neuester KriWier, Eine StreiU 
schfift gegen Herrn Bunsen. 8vo. Tubingen, 1848. 


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 appUed the evidence afforded by Igna- 
tius to refiite 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 suppUed 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 

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 hiB argument on this head with these words: ^'Ich 
glaube nur, man kann demselben Betruger auch noch auf eine weitere Spur 
seines Betruges kommen, woraus sich auch jene Verfalschungen am ein- 
fachsten erklaren, dass er namlich bei jenem Briefen nicht blos^ um sie zu 
verfalschen, seine Hand im Spiel gehabt, sondem sie^ was freilich arg genug 
ist, sogar selbst geschrieben hat ! " p. 74. 



Exactly 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, bear- 
ing the name of the same Apostolic writer, f 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 

"^ Orlandi speaks of an edition of stjp Epistles published seventeen years earlier. 
*' S. Ignatius Martyr Episcopus Antiachenus, A.D. 71 florebat. Epistolae ejns Sex. 
Coloniffi 1478." See Origine e Progressi delta stampa o Ha deW Arte Impressaria e 
notizie delT cpere etampate dalT anno M.oocc.Lvn. sino aW anno md. Bologna^ 
1722, 4to. p. 849. Maittaire copies from Orlandi. See AnnaU, Typograph. torn. v. 
par. i. p. 515. Fabriclns speaks of three Epistles only bearing that date. '^ Latina 
trinm Epistolanim, 1. ad Mariam Vii^em, et 2 ac 3 ad Johannem Apost. Colon. 
1478." See Bibliotheea Oraca, 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 omlsit. 
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. 

t 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, mdcooxlv. 



Life of Thomas Beckett 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.f They 
were arranged in the following order : — L To the Trallians, 2. Mag- 
nesians, 3. Tarstam, 4. Philippians, 5. Philadelphiam.6. Smymean., 
7. Polycarp, 8. Antiochians, 9. HerOy the Deacon of Antioch, 10. Ephe- 
siansy II, Romans. This Latin version is of considerable antiquity, 
having been quoted by Ado Viennensisj:, 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 1539.|| 

In 1536 Symphorianus Champerius {Champier) published an edition of 

* Vita et processus sancti Thome cantuariensis martyris super libertate eccle- 
siastica. At the end : ^' Explicit qnadripertita hystoria continens passionem sanc- 
tisrimi thome martyris archlpresulis cantuariensis et primatis anglie una cum 
processu ejusdem super ecclesiastica libertate. que impressa fuit Parisius {sic) per 
ndagistmm Johannem Philippi : oomroorantem in vico sancti Jaoobi ad intersignium 
sancte barbare. £t completa Anno domini MiUesimo quadringentesimo nonagesimo 
quinto. vicesimasepdma mensis Martii." The Epistles attributed to Ignatius occupy 
the first page of the last leaf: ^'Hee sunt quattuor epistole de quibus due prime 
mittuntnr beato iohanni euuangeliste : ex parte beati ignatii. tertia mittitur beate 
yirgini marie : ex parte ejusdem. quartam vero mittit beata viigo eidem ignatio * 

t Dionysii Celestis hierarchia. Ecclesiastica hierarchia. Divina nomina. Mya- 
tica theologia. Undecim Epistols. Ignatii Undecim epistole. Polycarpi Epistola 
una. 4to. The preface of J. Faber Stapulensis to the Ignatian Epistles commences 
on fol. 103, b., and the Epistles themselves on fol. 104, b. At the end of the volume 
is the following colophon : — ^' Operum Beatissimi Dionyrai et Undecim Epistolarum 
divini Ignatii Antiochensis ecdesie Episcopi, et unius beati Polycarpi Smymeorum 
antistitis: discipulorum sanctorum Apostolorum, et martyrum Ihesu salvatoria 
mundi felicissimorum : ad ipsius ihesu salvatoris, sapientie sapientium, et regis 
martyrum omnium honorem finis. In alma Parhisiorum schola per Joannem 
Higmanum et Wol%angum Hopylium artis formularie socios. Anno ab incama- 
tione ejusdem domini nostri Jhesu Christi 1498 die sexta Februarii." 

X See Mart. Msestraus' NoUb^ pp-18, 90. 

§ See DiitertatUm prefixed to Archbp. Usher's Edition of the Ignatian Epistles, 

II Argentinn 1602. Paris. 1515. Basil. 1520. Ai^gentor. 1527. August. Vindel. 
1529. See Fabricius, BiU. GrcBc. Vol. v. p. 42. Du Pin, NouveUe Bibl, de$ Auteurs 
Eceles.y Vol. i. p. 40. 


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.f They were edited by Valentinus Paceus, whose real name 
was Hartung Frid, firom 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: — L Ilpoy Maplav Kao'0'oj8o\/7);y, 2. wpoy TpaKhf 
triovg, 3. irpoy Mayinjatov^^ 4. irpoy Toiy ev TapaSt, 5. wpoy ^i?\jinni<rlov^, 
6. irpo£ $i\a$e\^e(f, 7. irpos ^fivpvalovg^ 8. irpo^ UoTafKapTtov^ 9. vpog 
'AvTio^^er?, 10. Trpof^^Hpcova, 11. Trpoy 'E^^ecriouy, 12. irpoj*Pa)/xa/oi;f. 

From this William Morel printed two editions at Paris ; one in 1558 j:, 
the other in 1562. He also published a new Latin translation of 
these Epistles in 1558.§ 

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

« Colon. 1667, 1669. Antverp.1640. Complut. 1641 . Venet. 1646. Paris. 1669, 
besides others in the Patrum Bibliothecee. See Fabricius, ibid. Several other edi- 
tions are mentioned by Da Pin. Ifn(L 

^OPOZ, APXIEOIZKOnOY ©EOYnOAEOl ANTIOXEIAZ, airavra, rp eiritte\ei<f koi tJ 
nrovii OYAAENTINOY TOY EIPHNAIOY. ovk avev irpovofita^, koi tow nrporepijfurro^. 
Beati inter Sanctos Christi defunotos, Hieromartyris Ignatii : cm etiam 
NOHBN Thbopboro : Arcriepiscopi divinsB civitatis AntiocheilBB, opuscula, qnsB qui- 
dera extant, omnia, idqne, certe in originali, qua ab ipso primum perscripta snnt, lin- 
gua Grseca, cnra et opera Valentini Pacei. Cam privilegio Magistratus ntriusque 
sammi, ne quis nostra^ invitis out clam nobis usurpet^ nive falcem in messem mittai 
aUenam, Ne quis dicat sibi non pnedictum, caveto, 4to. At the end is the following 
colophon:— ETYnOGH EN AIAirriA OAPA ZEBAAAfi TO MAHP, MHNI fiaifiaicrtj- 
piwvc, eret 3e avo t»j? too Xpttrrov yewtjo'etdi x^otrria irevTaKocKHrrw nrevrtjKOimif e/9do/uoo. 

t TOY EN AriOIS lEPOMAPTYPOS IFNATIOY apxieirtaK^vov'Avrtoxetai, rrwrro- 
\ai. Sancti Marttris loNATii ANTiocHiiE arcktepiscopi^ Epistoke. Bao-iXei 
r* aya6^ Kparep^ r* aix/Jtwd- Paribus, m.d.lviii. Apud Guil. MoreUum^ in Grtecis 
iypographum Regium, l2mo. The edition of 1662 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. 

§ Sancti Marttris Ionatii, Antiochije Arcbiepisoopi, Epistols. De Greeds 
in LcUinas denuo converse. Parisiis^ m.d.lviii. Apud Guil. Morelium, in Greeds 
typographum Regium. Privilegio Regis. 12mo. 

a 2 


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.f 

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 
Msestrseus, in the notes to his edition j:, 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, 

ANTI0XEIA2, EIII2T0AAI AQAEKA. loNATii Beatissimi Martyris, et Archi- 
KPI8G0PI Antiocheni, EpisTOLiE DuoDECiH. Interprete Joanne Brunnero T^urino. 
Per. Andreum Gesnerum. F. m.d.lx. fol. This edition is comprised in a col- 
lection, called, ^' Theologomm Aliquot Greecomm veterom orthodoxorum libri 
Grseci et iidem Latinitate donati : quorum plerumque partim Latine, partim Grsce 
antehac non sunt editi." In the preface to the volume, which is dated 1559, the 
editor writes : ^' Ignatium vero cum ille Latine tantum ediderit ego GrsBCum ex- 
emplar manuscriptum nactus ex bibliotheca CL.V. piae memori» D. Gaspari a Nyd- 
prugck existimavi neque Henrico Petri molestum, studiosis autem plerisque gratum 
fore, si ea quae hactenus Latine tantum circumferebantur, Grsce simul et Latin^ a 
me fuissent edita, prssertim denuo nuper translata, et id cum rerum Indice copio- 
sissimo." p. 4. 

f D. loNATii Archiepisoopi Antiochiffi, et Martyris Epistols, prorsus Apostolicn : 
Hieronymo Vairlenio Syluio interprete, cum breuiss. in eaadem scholiis. AntverpuBf 
Ex ofiicina Christophori Plantini, Prototypographi Regii. Anno m.d.lxxh. 12mo. 
It is printed in the same size as a companion to the following edition. 

EnirrOAAI. Sancti Martyris Ionatii, Antiochije Archiepisoopi, EpisroLiB. 
Antverpise, £x officina Christophori Plantini, m.d.lxxii. On the last leaf it is said 
to have been printed a year later. *' Antverpias excndebat Cliristophorus Plantinus 
Prototypographus Regius, Anno m.d.lxxiii." 

t TOY EN AnOIS lEPOMAPTYPOS IPNATIOY, APXIEHISKOnOY 'Ayrtoxeiag<rro\ai Sancti Martyris Ionatii, Antiochije Archiepisoopi Epistola. Nunc 
dmnuniy cum Latina interpretatione i regione Greeds apposita, in lucem edita, recog- 
nitee^ et Notis iUustratce. Per Martialem M^csTRiEUM, Doctorem Theologum. 
Parisus, apud Marcuh Orry, via lacobsea, ad insigne Leonis salientis. m .nc.viii. 


which he supposed to be the Letter alluded to in the Epistle of Polycarp. 
The remaining Three, to Hero the Deacon, to the Tarsians, and to 
Maria CassoboUta, 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 

* ^ Qnod attinet ad daas piiores epistolaa ejusdem ad B. loannem Evangelistam, 
aliasque duas seqaentes ; alteram Ignatii ad Mariam Deiparam, et alteram Marlie ad 

Ignatium : tametsi eas, ut germanas, vindicari sciamus a plaribus recentioribus, 

cam tamen Griec^ nanqaam conscriptiB repertn faerint, nee illarum ullus vete- 
ram patrom ad Bernardam usqae meminerit ; tatius meo jadicio faerit, easdem in 
commentationam apocrypharum numero coUocare. 

Veram cum preeter antedictas, ali» duodecim epistolsB B. Ignatio assignentar, 
qaas non modo Latinis sed etiam Graecis characteribua expressn esse repeiiuntar ; 
est quod illaram certitudinem paacis ad amaasim examinemaa. 

Qaod autem ad earundem literarum numeram spectat atque seriem, Theodoretas 
Cyrensis e quatuor tantum piam Ecclesiae doctrinam in dialogis supra citatis con- 
firmat, ex epistolis nimirum ad Romanos, ad Ephesios et Trallianos dialogo 1, et 
ex epistola ad Smymeos dialo. 2. et 3. Ruffinas dum lib. histor. Eccles. 3. cap. 
pridem cit. literaa Ignatii Apostolicas refert, qaatuor superioribus alias duas, illas 
Bcilioet, qu8B ad Magnesianos et Polycarpum scriptse fuerunt, adjicit. Hleronymus 
in Catalogo preeter has sex antedictas septimam ad Philadelphenos, non secus ac 
Sophronius ejus interpres, Eusebius atque Nicephorus locis nuper citatis commemo- 
rant. Damascenus rjOiKtiv quandam ejusdem martyris sententiam ex epistola ad 
Antiochenos lib. i. Parall. c. 21. mutuatur : et Polycarpus ipse vir Apostolicus ex- 
pressum illius qu» ad Philippenses legitur, in suis ad illos Uteris reddit testimonium. 
£ quibus certe apte inter se composiUs Patrum assertionibus, novem nobis e duodecim 
indubitatsB fidei (n veteribus credamus) constant Ignatii epistol® : ad Trallianos 
videlicet, ad Magnesianos, ad Philippenses, ad Philadelphenos, ad Smymenses, ad 
Polycarpum, ad Antiochenos, ad Ephesios, et demum ad Romanos. 

Ex prselibato igitur Ignatii epistolarum numero, tres consequuntur, ad Heronem 
scilicet, ad Tarscnses, ad Mariam Cassoboliten, qu» magis in dubium videntar posse 
revocari, eo quod illarum antiquissimi EcclesisB scrlptores nullam fecerunt mentio- 
nem. Verum prseter id quod sapientissime Baronius tomo 2. Annalium, cum de 
hisce Uteris dissereret, observavit : illas videlicet in unum corpus initio simul non 
fiiisse redactas, sed singillatim Asiaticarum Ecclesiarum solicitudine, prout in Epistola 
Polycarpi ad Philippenses supra citata videre licet : tres ill» dupllci potissimum 
de causa, ad Ignatium auctorem referri debent. Una est, quod mira styli conformitas 
et sententiarum similitude in his tribus cum novem reliqub reperiatur, prout pla- 
nius atque perspectius animadverteret, quisquis illas invicem koI nrapaWrjXni: contu- 
lerlt. Altera vero quae iUas Ignatio vindicat ratio est, quod Simeon Metaphrastes 
auctor antiquus duodecim epistolarum tandem in vita illius meminerit totidemque 
praeterea vetus Ignatii interpres, quem ipso Adone antiquiorem infra dedarabimus, 

^ GrsBco in Latinum commutarit. Ex tot igitur tamque gravibus patrum antiqao- 

rum auctoritatibus, rationumqae momentis, satis liquido constare potest : has esse 
germanas et ver^ aureas Ignatii epistolas, quae licet ab haereticis et a GrsBculis pos- 



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- 
charistiiF, 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, f 

Nicolaus Yedelius {Feder)^ 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 %, in which he divided the Greek Epistles 

terioribus, alicubi interpolateB et depravatee fderint, nt potissimum in epistola ad 
Philadelphenses videre licet," &c. See Nata ad EpistoUu S. Ignatii^ eodem MartiaH 
MiBstrao auctore. Paris. 1608, pp. 15—21. 

In this criticism MsBstrnus has not advanced much further than Baronins, in 
whose steps he has evidently trod. Baronius writes thus : ^^ Cetemm, quod ad 
Ignatii epistolas pertinet, de illis agens Easebius, illanim tantum meroinit, qnie 
datffi sunt Smyms primnm, ac deinde Troade : sic et Hieronymus easdem recenset, 
omnes numero septem, videlicet ad Ephesios, ad Magnesianoe, ad TrallenseB, ad 
Romanos, postea quae datse sunt Troade ad Philadelphios, ad Smymenses, et Poly- 
caipum ; omnes scilicet, quas prinsquam ex Asia profisceretur conscripsit. Quie 
autem ab eo smit scripts Philippis in Macedonia, ad Antiochenos, et ad Heronem 
ejus ecclesiffi diaconnm, qnsve ad Tarsenses, eos praeteriisse videntur, sicut et quae 
novissime scripta ab eo fhit ad Philippenses; quas Ignatii esse germanas, easdemqae 
sincerissimas, nemo jure poterit dubitare: sicut et quae data est ad Mariam Cassobo- 
litem, de qua superius actum est : de qnarum fide parum est ut citem vetustissimos 
Graecos codices, qui non in Urbe tantum in diversis bibliothecis habentnr, sed et 
aliis ubique locorum; vel Photium in testem addncam: quandoquidem judicio 
omnium eruditorum, stylo, charactere, aliisque compluribus notis verborum, sen- 
tentianim, ac rerum,ex septem illis omnium anctoritateprobatisepistoliscertam sibi 
vendicant fidem, adeo ut nulla manifestior vel vehementior de earum integritate pos- 
sit afferri probatio, quam ex reliquis epistolis ejnsdem Ignatii, contesseratione et con- 
nexione quadam sibi invicem omnibus coha^rentibus : ut nulla prorsus de impostura 
possit oriri suspicio." See Ann, Eecles, ad An. 109. Edit. Lucsb. 1738 — 1757. Vol. iL 
p. 50. 

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

t De Scriptoribus Ecclesiastlcis Liber unus ; RomaB. m.dc.ziii. '' Unum hoc loco 
admonendum videtur, non esse magnam fidem habendam codicibus Graecis, qui nunc 
extant, quando discrepant k Latinis : saepe enim emendatiores inveniuntur codices 
Latini quam GraecL" p. 36. 

airavra, S. loNATii EpisGOPi Antiocheni et Martyris quae extant omnia, in duos 
libros distincta, Quorum prior continbt Epistolas genuinas, alter suppositltias. 
Cum zii. ExercUcUiombus in eundem Ignatium pro antiquUate CathoUcd adversus 



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 TrallianSy 2. MagnesianSf 3. Philadelphians, 4. Smymeans^ 
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 Maestrseus, 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 auctoritate Epistolarum Ignatii, and twelve ExercitationeSy 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 Smymeans, 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 

Baronium et Bellarminum^ Auctore Nicolao Vedelio Profefisoie in Academia 
GenenensI et Verbi Dmini ministro. Accessit versio LaHna ab eodem emendaia cum 
€Ju9dem Apologia pro Ionatio et Appendice notarum Criticctruin, ac Indice qutUru- 
pUd. Geneva m.dcxxiii. 4to. 

* 3ee Archbp. Usher's DiaertatUm^ p. xt. 


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 SmymenseSf 2. ad Polycarpum, 3. ad Ephesios, 4. ad Magne- 
Hosy 5. ad Philadelphicos, 6. ad Trallesios, 8. MaruSj proselytae Chas- 
saobolorum, ad Ignatiuniy 8. Ignatii ad Mariam proselytam, 9. ad Tar- 
senses, 10. ad Antiochenos, 11. ad 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 as a 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 ofVedelius,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 f, 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. 166. 


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, f 

Archbishop Usher published his edition of the Ignatian Epistles, 
together with the Epistle of Polycarp to the Philippians, at Ox- 
ford, in 1644. J 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 VindicuB S. Ignat. Epist, p. 10, and my VrndicuB Ignatiame, p. 36. 

t PoLYCARPi ET loNATii EpisTOLiE : Vns cum vetcre vulgata interpretatione 
Latina, ex triam mannscriptoram codicum collatione, integritate susb restituta. 
Accessit & Ignatianarum Epistolanim versio antiqua alia, ex duobus Manuscriptis in 
Anglia repertis, nunc primum in lucem edita. Quibus prsefixa est, non de Ignatii 
solum et Polycarpi scriptis, sed etiam de Apostolicis Constitutionibus et Canonibus 
Clement! Romano tiibutis, Jacobi Ussbrii Archiepiscopi Armachani Dissert atio. 
OzoNiA. Excudebat Leonardus Licfteld Academis Typographns. Ann. Dom. 


§ To these is prefixed the following title-page : — Epistola B. Ionatio adscriptje, 
A MEDIA iETATis Gracis, SEX : Qu8B, slmul cum vetere Vulgata Versione Latina, 
hie habentur editie. i. Ad Mariam Cassobolitam^ ii. ad Polycarpum^ SmyrruB 
Episcapumy iii. ad Tarsenses, iv. ad Antiochenos^ v. ad Heronem, Antiochmum Dia- 
amum, vi. ad PhiUppenses. A recentioribus Latinis addita, ali^ tres : nehpe 


Vna. Prioribus praemissa est MariuB CassoboliUg, posterioribus subjuncta B. Marim 
Ddpara nomine ad Ignatium edita Epistola : una cum Ignatii Elogio, ipsius in sede 
Antiochen& snccessoris Heronia titulum prseferente. p. 125. 

II To these he affixed the following title, from which it appears that they had 
been already printed two years before the volume was published :— Epistolarum 
Ignatii yetus Latina Versio ; ex duobus Manuscriptis, in Anglia repertis^ nunc 
primum in lucem edita : ubi, Vt in Grsecft editione praecedente minio signata cer- 
nuntur qusB ab hac versione aberant, ita hie signis [ ] inclusa sunt ques in Grsecis 
nostris non legnntur : numeris etiam ad marginem appositis, quibus Grseci contextus 
paginae, huic inteipretationi respondentes, indicantur: Oxonia, Excudebat Leo- 
nardus Lichfield, Anno Dom. 1642. 



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 f that the genuine Ignatius could be recovered without 
the aid of another Greek text, which he hoped to obtain from a 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 Pnedicatio Petri inscriptus est, disquirendum Origenes 

* See Preface to his AnnotaiUmea. 

t Ut ex eft sola integritati sue restitui posse Ignatium^ poUioeri non ansim : nisi 
alteriuB exemplaris subsidium accesserit ; vel OracL, cnjos ex Bibliothecft/^&»re7t^tnd 
obtinendl spes mihi nuper est injecta non exigua ; vel saltern Syriaci, quod Roma 
reperiri adhuc posse non despero. Ibi enim, ni fallor, Ignatius recentior Patriarcha 
Antiochenus (qui sub Gregorio xiii Refonnationi Calendarii interfoit) vitam 
finiens, Chaldaicos et Arabicos suos libros reUquit : inter quos Ignatii etiam nostri 
EpistoUu Chaldaica sive Syriaca linguft exaratas extitisse, ex Catalogo eomm didlci, 
qnem inde in Angliam secum adduzit Vir Clarisaimns, et mihi dum vixit conjunctissi 
mus, patriae 8u» immortale decns, D, ffenrictu SavUius. See Diuertatio^ p. xxvi. 

t Integri quoque Ignatii deinceps prim» sas nmplicitati ex Florentino exem- 
plari restituendl expectationem movi: eamque nt explerem, sommft serenissimi 
Principis Ferdinand! benignitate (D. Amend Salveti, Magni Ducis apnd Regem 
nostrum residentis, interventu) codicis illins ex Bibliothecft Medioeft, in coenobio S. 
Lanrentii repositft, describendi potestatem impetzavi. See Appendix Ignatian a : 
in Lectori, p. 1. 


proposuity sit necne genuinus liber , an nothusy an mixtus: idem de 
Graecis quae circumferuntur Ignatii Epistolis hodie si quaeratur ; omninb 
respondendum esse concludimus^ earum sex nothas, totidem alias mixtas, 
nuUas omni ex parte sinceras esse habendas et genuinasJ"^ 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.f 

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 {Torres) ^ had described as very ancient and very correct y 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 contsdning the Epistles oflgnatim, to the Smymeans, 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 Iv PoLTCARpiANAM EpisTOLARUM loNATiANARUM SyUogen Annotationes ; 
Numeris ad Maiginem interiorem appositis respondentes : in quibus Gnscorum 
Ignatii exemplarium^ S^ inter se, S^ cum utrdque vetere Latind iiUerpretaiUme^ compa- 
ratio coniinetur : Oxonije, Excudebat Henrioub Hall, 1644. 

t EpisTOKfi Genvina S. Ignatii Martyris ; qusB nunc primum lucem vident ex 
bibliotheca Florentina. Adduntur S. Ignatii EpisroLiE, qoales vulgo circumferun- 
tur. AdhiBC S. Barn ABA Epistola. Accesait uniyersis translatio yetus. Edidit^ 
& NOTAS addidity Ibaacus Vossius. Aubtel. cio ioc xLyi. 

§ In Explanat in Clement. Constitut. Apost., lib. ix. cap. 17. Id. pro Epist. 
Pontif., lib. ii. c. 10. See Usher's "Prefiace to Appendix lynatiana. 

II '^ Cod. yii. EpistolsB inoerti anctoris, sen potius S. Maximi, Athanasii, fiasilii 
Magni, Gregorii Nazianzeni, et Ignatii EpistolsB. — No. xxxi. p. 242. rod ayiov 'lyva- 
Ttov etrtaroXal S. Ignatii Epistolffi ix. Prima est ad Smymsoos, ultima ad Tar- 
aenses, cujus finis desideratur ; defflnit enim in yerbis avewtfrraroi yap eiai roG k< . . . 
Codex Gnec. Membr. MS. in 4to. Majori, Saec. xi : initio et fine mutilus, in cujus 
primo folio indiculus manu Luces Holstenii conscriptus legitur. Constat foliis 
scriptis 252." See Catalogs Codd. Grcec, Bibliotheca LaurentiancBy Vol. 2. p. 345. 

t See Notes, pp. 280, 290, &c., below. 



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, Interpolated Epistles^ com- 
prises the Longer Recendion 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 Shorter Version, 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, f 

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

* Appendix Ionatiana. In qu& continentur : i. Ignatii Epistolie genainee, a 
pofiteriom Interpolatoris assnmentis liberae, ex Graeoo Medioeo exemplari ex- 
pressaB ; et nova versione Latinft explicate . il. Ignatii Martyrium, a PhUone Aga- 
thapode, et aliis qui passioni illius interfaerant, descriptum; ex duobus antiqnis 
LatiniB ejusdem versionibus nunc primum in lacem editum. iii. Tibenani^ PlinU 
Secundi & Trajani Imp. de constantly Martyrum illius temporis, Epistolas. iv. Smyr- 
nensis Ecclesiae de Polycarpi martyrio Epistola, cum antiqu4 Latin& ejusdem meta- 
phrasi, integre nunc primum edita. v. In Ignatii et Polycarpi Acta, atque in 
Epistolas etiam Ignatio perper^m adscriptas, Annotationes Jacobi Usserii Arma- 
gh ani. Londini^ 1G47. 4to. 

t ^^ Id tantum de quo jam conqueramur, habemus : non reperisse nos Mediceum 
codicem, qualem eum nobis Turrianus commendaverat, emendatissimum. Quo 
tamen & cum vetere nostro Interprete Latino (quem banc editionem secutum fuisse 
constat) & cum vulgatis Hbris GrsBcis coUato, ita correctionem temperandam cen- 
suimus: ut qusB ex illis addenda videbantur vocuIsb, uncls [ ^ includerentur ; 
manifestiora errata e textu tollerentur quidem, sed scripta lectione cum nota yp. 
simul apposita ; meliores vulgatorura codicum lectiones, et de dubiis locis conjecturse, 
a D. Patricio Junio, et Isaaco Yossio suppeditatee, suis in locis ad marginem appo- 
nerentur. Quibus respondens L^tina etiam versio addita, ex nostro Interpretis 
antiqua, et Hieronymi Vairlenii nov& utcunque conflata : qu^ interea dum integrius 
Grsecum nobis contlngat exemplar, contentl esse poterimus." See Lectori^ p. 6. 


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, f 
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 Ghreeky and that of Maria Cassobolita. To all of these Cotelerius has 
supplied a new Latin translation. These are followed by the spurious 
I^Xnatian Letters, which exist only in Latin ; by the ancient Latin Ver- 
sion both of the Longer and Shorter Recensions, and by the Acts of the 
Mar^yrdom of Ignatius from Metaphrastes ; and by the Latin Acts of 
Marty iTdom first published by Archbp. Usher in his Appendix Ignatiana. 
In 16o9 T. Ruinart printed, from a manuscript belonging to the collec- 
tion of the famous J. B. Colbert, Acts of Martyrdom of Ignatius X^ 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 {Ittig) \\ 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.^ To these he subjoined the old Latin Version of the Shorter Re- 

* 8S. Patrum qui temporibus Apostolicis floruerunt, Bamabe, Clementis, Hermse, 
Ignatii, Polycarpi ; opera edita et inedita, vera et suppositicia. Una cum dementis, 
Ignatii, Polycarpi Actis atqne Martyriis. Johannes Baptista Cotelerius Societatis 
Sorbonicffi Theologus, £x MSS. Codicibus correxit, ac emit ; Veraionibus, Notis et 
Indicibus illustravit. LutecisB Parisionim, m.dc.lxxii. p. 847 — 1013. 

t H»c Epistola adhuc GrsBC^ iuyeniri non potuit. Consarcinata autem est ex 
antiqua Interpretatione, et ex Epistola interpolata, necnon ex Metapbraste. P. 866. 

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

§ In '^ SpicQegium SS. Patrum, ut et Hsreticorum, Seeculi post Christi natum, 
i. u. & iiL" Oxon. 1698-9. 2 Vol. P. 9. Vol. u. 

U In ^' fiibliotheca Patrum Apostolicorum Graeco-Latina. Prsmiasa est Disser- 
tatio de Patribus Apostolicis, autore L. Thoma Ittigio." Lipsiie, mdcio. 12mo. 

% Sancti Ignatii £pistol», p. 1. 


cension*, the same Epistles in the Longer form, with the corresponding 
ancient Latin Versionf i the remaining Ignatian Epistles with the Vulgate 
Version Xs 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 baud inficier, et 
pleraque in istis epistolis, quales e Florentino codice prodierunt, au- 
torem Ignatium spirare existimem, asserere tamen baud ausim, quod 
Florentinus ille codex omni ex parte genuinus sit, et Ignatii Epistolae 
per tot secula ab omni corruptione et interpolatione ad nostram usque 
setatem 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. Morinff, he endeavoured to prove that 

* Earundem Epistolarum Ignatii Vetus Latina Versio ; ex duobos Manascriptis, 
in Anglia repertis a Jacobo Usserio, Archiepiscopo Armachano, OxonitB^ 1642, pri- 
raam edita, p. 93. 

t S. Ignatii EpistolsB Interpolats, cnm Fersione vulgata Latina, p. 139. 

t Epistolae S. Ignatio falso adscriptee, tarn GrascsB cum versione latina vulgata, 
quam LatinsB. PrsBmissa est Grsecis Epistola MaritB h dugobelis ad Ignatium. 
Latinis subjuncta B. MaritB Firginia Epistola. Utraque non minus spuria, p. 279. 

§ Acta Mart3nrii S. Ignatii GraBce et Latine ex editione Theodorici Ruinart, p. 355. 

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

^ S. Ignatii Epistola Genuinje, juxta Exemplar Medkeum denuo recensitse, 
Una cum Veteri Latina Vernone. Annotationibus D. Joannis Pearsoni nuper 
Episcopi Cestriensis, et Thom» Smith! S. T. P. illustratn. Accedunt Acta genuina 
Martyrii S. Ignatii, Epistola S. Polycarpi ad Philippenses, et Smymensis EcclesisB 
Epistola de S. Polycarpi Martyrio ; cum Yeteribus Latinis Yersionibus, et Annota- 
tionibus ThomsB Smithi. Oxono e Theatro Shblooniano. Anno mdcoix. 4to. 

** In '^ Primitive Christianity Revived : in four volumes. Yol 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 Cammentariua de sacris Ecclena Ordinatiombuay fol. Paris, m.i> 
Par. iii. pp. 45, 46, he writes thus : — '^ Nova textus Ignatiani ex antlquo codice Floren- 
tino editio, licet ab antiquis editionibus plurimum differat, in eundem tamen sensum 

hac in caus& conspirat, iisdemque nonnumquam verbis aliquando disparibus. 

Peroontabitnr forsan Lector unde tanta textus diversitas? Paucis dicam, quod 
censeo. Utrumque legendo non conjicio dolo id factum esse. Itaque hoc contigit 
aut festinatione scribas, qui multa prudens omisit, ut pensum celerius absolveret, et 



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 f, 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 

qii8B hiare videbantor verbis proprils resarsit : Aut quod mihi probabilitts videtor, 
aliqiiis sni cansft exemplar exscribens, non putavit sibi necease esse integnmi descri- 
bere, ideo sparsim multa hie et lUic transiliit, et transennas ne nimimu hiarent, ali- 
qnando verbis suis oonjunxit. Quapropter antiqua Ignatianarom Epistolamm editio 
genninum textnm nobis exhibet. Nova vero mancum et interpolatum. Hinc ne- 
gotinm non fiacessit id quod in Epist. ad Magnesios nov» editionis negatnr d Silentio 
Christnm processisse. Est enim additamentum quo brevissim^ Valentintanorum 
hieresis prestringitur, ab exscriptore non abs re textni infartnm, quo caret an- 
tiqnas editionis textus. Neutrnm tamen textum onmis mends? pumm asseruerim. 
Qusedam eiiam, sed paucissima, in antiqua deficiunt, in nova vero innumera." 

* A Dissertation upon the Epistles of Ignatius. '' Proposition : The Laiger 
Epistles q^ Ignatius, which of late ham been stU'd his Interpolated Epistles, (tre alone 
the Genuine and Original Epistles qf that Father. And the Smaller are mJy an 
Epitome qf several of the Larger ; made most probably about the middle qf the fourth 
century qfthe Church," p. 1. 

t 1742, at Basle, by J. L. Frey, in " Epistolas SS. PP. Apostolicorum Clementis, 
Ignatil, Polycarpi, atque duorum posteriorum Martyria, cum variorum adnotatio- 
nibus et praefatione J. L. Frey." fiasilisB, 1742. 8vo. 

1746, at London, by R. Russell, in '^ SS. Patmm Apostolicorum BamabeB, 
HermsB, Clementis, Ignatil, Polycarpi, Opera Genuina; una cum Ignatii et Polycarpi 
Martyriis: Yersionibus antiquis ac recentioribus, Variantibus Leciionibus, selectis- 
que Variorum Notis illustiata. Accesserunt S. Ignatii Epistolas, turn Interpolate, 
turn Supposititiie." Cura Richardi Russell, M.A. London, m.doo.zlvi. 2 Voll. 


In 1765 at Venice, by Gallandi, in " Bibliotheca Vetemm Patmm Antiquorumque 
Scriptomm Ecclesiasticorum. Cora et studio Andres Grallandii." Tom. L Venetiis, 
cioioccLxv. pp. 243—303. 

1821, at Halle, by Thilo, '< S. Ignatii Epistolae. In usum praslectionum Acade- 
micarum, edidit Job. Carolus Thilo." Hals. 1821. 12mo. 

1829, at Copenhagen, by C. T. Homemann, in '^ Scnpta gennina Patmm Aposto- 
lioomm : edit. C. F. Homeroan." Haunis, 1828-29. 4to. 

1839, at Tubmgen, by Hefele, in '^ Patrum Apostoliooram Opera. Textum ex edi- 
tionibus prsBStantissimis repetitum recognovit, brevi adnotatione instnudt et in 
UBum Praelectionum Academicarum eddit Car. Jos. Hefele." TnbiagsB hdoooxxxix. 

An edition without date or name of place, but evidently printed in Holland ; with 
no other title-page than simply ^ Ignatii Epistolje." 8vo. 46 pages. 


conjectural emendations^ as no additional Greek nianuscripty 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 1838f, 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 1783:{;; 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. 



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 Marty ris Ignatii Antiochensis Episcopi Epistolae septem genuine, Quas 
nimimm collegit S. Polycarpns suseque ad Philippenses Epistolee sobjecit. Oxonii 
e Theatro Sheldoniano. An. Dom. mdocviii. 

t S. dementis Roman!, S. Ignatii, S. Polycarpi, Patmm Apostolicorum, qu» 
snpersmit. Accedmit S. Ignatii et S. Polycarpi Martyria. Ad fidem codicum reoen- 
suit, amiotationibuB varloram et snis illastravit, indicibus instmxit GaiUelmoB 
Jacobson, M.A. Oxonii, e Typographeo Academlco, mdcocxxxvui. 2 Voll. 8vo. 

t This version is assigned to the fifth century of onr era by PI. Sukias Somal 
in Q^adro deUe opere di vari autori anticamente tradotte in Armeno. FenexiUy 
1825. 8yo. "Epistole di S. Ignazio Martire, e Vescovo d'Antlochia, dirette 
1. A qne' di Smime^ 2. A. S. Pollcarpo, 3. A que' di Efeso, 4. di Magnesia, 5. di 
Filadelfia, 6. di Trallla, ?• di Roma. A queste sette Epistole genuine vanno ag- 
giunte altre sei col seguente ordine. 1. A que' di Antiochia, 2. Una letters di Maria 
proselita spedita a S. Ignazio, 3. La Riposta fattale da S. Ignazio, 4. A que* di Tarso, 
6. Ad Erone diaoono d'Anliochia, 6. A que' di Filippi. Queste ultime credute 
fuiono 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 PI. 
Sukias Somal has been translated word for word, and inserted by Carl. Fried. Neu- 
mann in Fersuch einer Geschichte der armemschen Literature nach den Werken 
der Mechitaristenfrei bearbeitet. Leipzig, 1836. 8vo. p. 73. 


with the Cardinal Baronius* and the Jesuit Halloixf, received them 
all as the genuine and unadulterated writings of the disciple of St. 
John; while others, with J. Calvin J, 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 '^Illnstrinm Ecclesis OrientaHs Scrip- 
torom, qoi sanctitate jnzta et emditione primo Christi seeculo floruorunt et Apostolis 
oonvixeront, vitee et documenta. Anctore It P. Petro Halloix. Dnaci, m.dcxxxui." 

X ^^ Nihil neniis illis qusB sub Ignatii nomine editae sunt putidius, quo minus tole- 
labiliB est eorum impudentia, qui talibus larvis ad fallendum se instruunt." See 
Ifutitutio Christiana Rdigumsy Lib. i. c. 13. sec. 19. 

§ " Eodesiastica Historia, integram Ecclesiae Christi ideam secundum singulas 

Centurias, perspicuo ordine complectens : singulari diligentia et fide ex vetustissimis 
et optimis historicis, patribus, et aliis scrlptoribus congesta : per aliquot studiosos et 
plos in urbe Magdeburglca. BasilisB per loannem Oporinum, fol." 

They wrote thus: " Lectori autem pio et attento considerandum relinqulmus, quan- 
tum sit illis epistolis tribuendum. Non enim dubitamus, quin in lectione earum cui- 
libet ista in mentem veniant : Primum, quod fere in omnibus epistolis, licet satis co- 
piosis, occasio scribendi pr»termittitur : nee vel divinare licet, quare potissimum ad 
banc vel illam Ecdesiam literas voluerit mittere. Deinde, ipsius per^;rinationis ratio 
non parvum injicit scrupulum conmderantibus, qu5d multo rectiore et breviori itinere 
Romam potuerit navigare, ut testatur vel ipsius Pauli exemplum : qu6d non fuerit ei 
integrum longas ambages quaerere, quia captivus ducebatur : quod decern leopardis, ut 
ipsemet eos nominat, tiaditus erat : neque fiat mentio, eum exercitum Imperatoris 
secutum : im5 ne historiis quidem proditum sit, Imperatorem per tantos circuitus 
Romam profectum esse. Expende quam longum iter sit, Antiochia ad littus MgfBi 
pelagi se recipere, ibique recta sursum versus septemtrionem ascendere, et praecipuas 
ciYitates in littore sitas usque ad Troadem perlustrare, cum tamen Romanum iter 
sit destinatum versus occasum. Tertio, res ejusmodi in istas literas insperssB sunt, 
nt ad eas propemodum obstupescat lector : ut quod ex rebus mediis seu ceremoniis 
res prorsus necessarise constituuntur, ut de Paschate et jejuniis certorum dierum, ad 
qu8B etiam ipsam conscientiam alligat : et quiedam alia, de quibus paulo post dioetur. 
Denique qu6d multo plures hodie Ignatio adscribantur epistolie, quam tempore 
Eusebii et Hieronymi factum sit. Hasc cum alias non somnolento lectori incidant, 

non existimavimus nobis vitio vertendum, si hue apponeremus . Est et hoc 

annotandum, quod hoc anno Domini 1558, epistolse Ignatii Griecd sint impressaB et 
publicatsB, quse hactenus per aliquot secula latuerunt. Cent. 2. Cap. x. p. 166. 

* MeduUte Theologia Patrum Syntagma. In quo Theologia Priacoinun Primi- 

c tiva? 


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 he. — 
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, 

tlv«B Eoclesis Doctorum, qui ante ct post Concilium Niceenum flonienint, metbodo 
amdyticft et syntheticA expressa, atque a Roberti Bellarnaini, CsBsaris Baronii, Gre- 
gorii de Valentia, alionimque Pontiiicioram corruptells ita vindicatur : ut liquido 
appareat, penes solas Reformatas Ecclesiaa esse doctrinsB et Veritatis Evangelicffi Anti- 
quitatem. Authore Abrahamo Sculteto. Anno m.i^c.x^xiv. Francofurti. 4to. p.dSl. 
t Epistle to the Trallians, ch. ill., and to the Sm ymeans, ch. viii., Archbp. Wake's 


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 hia work entitled WaJmu Messalmi de EpUcopis et Presbyteris con- 
tra D, Petatnum LoioiUam Dissertatio Prima. Luod. Bat. 1641. He writes 
concerning these Epistles in the following terms : — " Quod permirum mihi videretur, 
nisi apad me constaret, omnes illas Ignatii Epistolas snppositicias, esse, vel certe 
mnltis locis interpolatas. Stylus tamen, qui nimis rhetoricatur, nee simpUcitatem 
redolet Apostolicam, et prsterea mnltonim rltnum mentio, et rerum, moramque 
qnos in Ecclesia nondnm state Ignatii usus receperat, satis evincunt, non posse 
illud opus auctori quem ementitur, adscribi. KvpiaKti^ obseryandsB traditio, Upecav 
et apxiepenv de Episcopis et Presbyteris appellatio, Altarium mentio pro mensis, 
Laicomm et Clericomm distinctio, Judseorum odium, qnos non adeo tunc aversa- 
batur Eodesia Christiana, et alia infinita, qu» alibi notabnntur, inaudita Ecclesiae 
eo tempore quo vixit et scripsit Ignatios, id quod dico plane probant. £t sane 
aTtxofierpia vetus prffifixa est operi Georgii Syncelli et Theophanis in antiquissimo 
exemplar!, quo recensentur scriptursB eKKXtia-iatofj^evai et KeKovoviaftevatf item spurie 
et aToKptMfMH inter r^? vw ypatftfj^ anroKpvtfM. Ignatius omnia reponit cum Pastore 
Hermie, Periodis Petri, Pauli, et Johaniiis, cum Evangelio secundum Thomam et 
dementis operibus. Epistolae illae nats aut supposita videntur circa initium aut me- 
dium secundi sseculi, quo tempore primus singnlaris Episcopatus supra presbyleratum 
intioductus 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 Eccleaa agendum ; quem definit, 
Taff>7f apX% *«* iSovaiai eveKeiva xovra Kparovvra w? diov re avBpunrov Kparetv. Qu» 
si quis Apostolorum genium spirare contendat, nae ille hand unquam trivit ilia Apo- 
stolica scripta. Sed et faisissimum quod in Epistola ad Trallenses scribit, veneran- 
dum esse Episcopum sicut Christum, quemadmodum Apostoli praeceperunt. AtdeiaBe 
de KOI Tov *Eiria-KOirov v/iav u>q Xpicrrov, xado rifiiv ot ftaKoptot Btera^avro 'AirotrroTiot. 
XJbinam hoc Apostoli praeceperunt? Paulus certe in priore adTimotheum prae- 
cipit : rov^ KoJsMi nrpoerrmrai np&rfivripov^ BinrXfj^ a^tovaOat ti/«%. Qui bene praesunt 
EodesiaB 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 esaet pendere k Christo et pendere ab 
Episcopo, et quasi nemo posset Christianus cum Christo sentu-e qui dissentiret ab 
Episcopo, utriusque mentem in unum conspirare, Christi et Episcopi, ut qui affir- 
maret, non posse quae Christi sunt sapere qui contra Episcopi sententiam uUo modo 
faceret. Quae toties de Episcopi auctoritate repetita, eo sensu, et ilia verborum 
Wepo^, putida sunt, inepta, sed et falsa, et p»ne impia. Quaero enim, quis unquam 
talia in commendationem Episcopalis dignitatis scripserit ? Quae, ut dixi apparet de 
industria et aflfectatione composita, ad extollendam Episcopi auctoritatem, circa 
initia introducti Episcopatus, ut populi. qui antiquas et ApostoUcae aequaHtati pres- 
byteromm assueverant, fecilius ac lubentius eum reciperent, nee propter novitatem 
exosi aversarentur. Quo primum tempore, coeptus est Episcopatus superstrui ac 
supcrponi presbyteratui, scriptnm iUud prodiisse, id argumento est, quod ita Episco- 
pum extollit, ut Presbyteros non deprimat." &c. p. 262. 



Blondel* of the Presbyterian party, were answered by Dr. Hammond f, 
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 Jtis Divinum Ministerii Evangelii J, and from 

* In his Apologia pro tententia Hieronymi de EpUcopis et Presbyteris, 
Amsteledami, maiocxLVi., he thns expresses his opimon : '^ Sic deniqne antiqnior 
(sed qui post dementis Alexandri dormitionem emenisse videtnr) vxoj9oXeuf, Ignatii 
martyris nomen septem Eusebio, Athanasio, Hieronymo, etc., laudatis epistolis ap- 
pixit, quas alii recentiores cum interpolassent, animis k crimine Bumptis, quinque alias 
yeteribus ignotas, adjecerunt, suoque exemplo Latinos nostros ad binaa su& lingaft 
conscribendas permoyerunt. Quam primum priomm sex ^ vetustissimo Laurentians 
Bibliothecse codice suo labore exscriptarum dignus celeberrimo patre filius Isaacos 
Vossius copiam fecit, eas avidis oculis hausi, manu piopria descripsi, cum citatis a 
Yeteribus iocis studiose contuli, s»culo nostro gratulatus quod illud ipsnm exemplar 
quo ante 1800 annos usus erat Eusebius novam ipsi propediem affiilsuram lucem 
sponderet. Sed postquam attentiore animo, singularum et phrasim et materiam et 
ordinem expendi, blandientes antea spes pudibundus abjecere coactus, bonse patmm 
fidei impudenter iUusum dolui. Quia enim Apostolorum discipulo, imo (si Chry- 
sostomum audiamus) Apottolo, in vinculis martyrium anhelanti dlctionis genus affec- 
tatum putrique epithetorum ad pompam oompositorum fermento turgens adeo pla- 
cnisse credat ; ut qusa ne semel in celeberrimis Clementis ad Corinthios, Polycarpi 
ad Philippenses, EcclesisB Smymensis ad Philomeliensem, Lugdunensis ad Phrygiaa 
epistolis, aut in Justini, Tatiani, Irenie], Theophili, quse supersunt operibus, aut in 
PapiiB, Hegesippi, Dionysii Corinthiaci, Polycratis, Melitonis, etc. Eusebiano opeii 
insertis fragmentis occurrunt, ab antiquissimo omnium (si Clementem exdpiaa) 
Ignatio habeamus : Oeo^pof, xP^trro^opo^, vao<^opo^t oTvo^pof , ayto(f>^po^^ a-apKo^po^^ 
veKpwp6po^^ Savarrjipopoif Oeofuucaptoif BeoftaKopurroi^ Beofuucapurr^aro^t ofiodeov, aitaya' 
inTToc, al^K^aviAaaro^^ a^tovoficurro^t o(io9rX(ficof, aftOTpexeoTerrof," &C.— JVi^/Szlio ad 
Ecclesiarum Rectores, p. 99. 

'^ His argumentis (qu» prestantissimo Salmasio nuper probata gaudeo) prxore 
quam de Ignatianis epistolis imbiberam, qpinione ante biennium depulsus, eas 
omncs supponticlas credere coactus sum : recte ne an secus judicent <pt7iapxatoi. 
Ibid. p. 4G. 

t Dissertationes quatuor, quibus Episcopatus Jura ex S. Scripturis et Primnra 
Antiquitate adstruuntur, contra sententiam D. Blondelli et aliorum. Quibus prse- 
mittitur Dissertatio Prooemialis, de Antichristo, de Mysterio Iniquitatis, de Dio- 
trephe, et iv irapodw, de Gnosticis sub Apostolorum ibvo se prodentibus. Authore 
Henrico Hammond S. S. Theol. Professore, Presbytero Anglicnno. Lond. 1661 . 4to. 

{ Jtis Divinum Ministerii Evangelid. Or The Divine Right of the Gospel- 
Ministry ; diyided into two Parts. The first Part containing a Justification of the 
Gospel-Ministiy 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 a lawfuU 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 firom 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 


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 Hpiscopacify from the answers or exceptions offered against 
them by the London Ministers in their Jus Divinum Ministerii Evan- 
gelici ; and to the latter in An Answer to the Animadversions on the 
Dissertations touching Ignatius^ s Epistles, and the Episcopacy in them 

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. Daille, in 1666f ; 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 167S. % 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 fi'om 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 espedaUy about the Ordination o/Mtnisiers^ is 
briefly discussed. Publiahed by the Provincial Assembly of London. London, 1654. 
4to. — The argaments insisted on by the London Ministers are chiefly drawn from 
Sanmaiae 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 Grod, and sanctification from God mani- 
fested and proved, &c. Also a Preface, manifesting the judgment of the Andents 
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. 4to. 

t Joannis Dallsi de Scriptis qu» sub Dionysii Areopagitse et Tgnatii Antiocheni 
nominibus circumferuntur libri duo, quibus demonstratur ilia subdititia esse ; din 
post Martyrum, quibus falso tribuuntur, obitum ficta; idemque de illis judicandum 
quae de operibus Christi Cardinalibus inter Cypnani nonumenta habentur. Geney», 


X VindicisB Epistolarum S. Ignatii. Autore Joanne Pearson Presbytero. Acces- 
serunt Isaaci Vossii Epistolse du» ad versus David Blondellum. Cantabrigis, 1672. 

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


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* 
elusive ; 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 Vindici^ey 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 varions learned men respecting the Ignatian Epistles from the 
year 1650 down to the discovery of the Syriac Version in the Appendix to my 
Vindicice Ignatiaruje. London, Rivingtons*, 1846. 8vo." 


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 f. 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. 


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 UUmann^ Theologische Studien und Kritiken, Hamburg, 1836, 
p. 340. 

t Amdt, ibid., 1839, p. 136. Huther, in lUgm, Zeitschrift fur die historische Theth 
logie. Vol. xi. Heft. 4. 1841, p. 2. Ric. Rothe, Die AnJUnge der Christlichen Kirche, 
p. 739. Diisterdieck, Qiue de Ignaiianarum Epistolarum authentia duorumque 
textuum ratione et dignitate hucueqtte prolatcB sunt sententiie enarrantur et dijudican- 
tur. Getting, 1843. 4to. 

X Neander, Kirchengeschichte, 2d edit. p. 1140. English Translation by Torret/y 
Vol. ii. p. 443. Schmidt, Versuch iiber die gedoppelte Recension der Brirfe des Igna- 
tius: in Hencke, Magazin ftir Religions Ph%losophiej\o\A\x. p. 91. Netz, in 
UUmann, Theol. Studien et KrU. 1835, p. 881. Car. Hase, in Kirehengeschichte, 
p. 88. Third Edition. 

§ Banr, in TUbinger Zeitschrift ftir Tkeologie, 1836, fasc. iii. p.l 99, et 1838, fasc. iii. 
p. 149., and Uber den Ur sprung des Episcopats, Tiibingen, 1838. 8vo. pp. 148 — 186. 

11 See above, p. x., note. 


Ebed Jesu^ Metropolitan of Soba, in his catalogue of works in the 
Chaldee or Syriac language, translated into Latin by Abraham Echel- 
lensisy 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 csetera 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 Antiochense sedis gloriosum Prsesulem vindicare, et 
tenebris hucusque obrutum Maronitis Tuis et Christiano orbi luce do- 
nare et immortalitate. Si inveneris ubicumque Monasteriorum tuorum, 
Librum hunc, vestra dialecto exscriptum, quocunque pretio redimere 
vellem, ut in Europa jugis Libani liberiore frueretur aura, et privilegiis 
tanto Authore dignis.^f 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 probse notse, recensentur : 
ideoque in te spes mea est, et quod liber cedro dignus Libani jugis de- 
bebit resurrectionem suam et immortalitatem.** X In & Letter addressed 
to John Lascaris, Archbishop of Mount Sinai, dated Feb. 10, 1680, he 
urges the same inquiry : " Si D. Ignatii Epistolae, Syro, Graeco, vel 
aliquo alio idiomate, apud vos scripts^, retineantur, vellem eas quocun- 
que licet pretio redimere." § 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 Huniingtoni Rapotensis Epistola. 8vo. Londini, 1704. 

t Huniingtoni EpisidUB^ p. 8. X Ibid. p. 12. § Ibid. p. 15. 


omnium^ qui in inclyta celeberrimi monasterii Bibliotheca latitant, Manu- 
scriptorum; denique Epistolas beatissimi Martyris Ignatii^ Praesulis 
Antiocheni, quocumque idiomate, prsesertim 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 sequissimo, prsetio redi- 
mendos : quales sunt, D. Ignatii Epistolse, vel Graeco, vel Arabico, et 
prsesertim Syriaco, idiomate conscriptae."f 

Nor did he in his zeal limit his researches to inquiry by Letter 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 ; k certo che quelli antichi Padri Thavessero tra- 
dotte in questa lingua, mk in quanto a noi, Thabbiamo mai viste ; e per 
aggradire alia 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- 
^es||, 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 — ^1, 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. 

I I I II I ■■■II ■■■!■ IIW --1I 

* HuntmgUm EpistolcB, p. 16. t Ihid, p. 20. See also pp. 18, 24, 25, 32, 34. 

I /^. p.68. § JWd. p.m. 

\\ LUurgiarum Orientalium coUectio. 2Voll. Paris, 17 J 6. 



In 1725 Jos. Sim. Assemani printed the catalogue of EbedJesu^ 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 Ssdnts 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, f 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 :{:, and also by his cousin. Step. Evod. Assemani. § 

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 Ascetics, by the Rev. Henry Tattam, now Archdeacon of Bed- 
ford, during his visit to Egypt in the years 1838 and 1839.|| 

* In Bibliotheca Orientalia Clementino-FaHcanOf torn. iii. pars. I. p. 16. 
t See J. S. Assemani, Preface to Bibliotheca Orientaiuy §. xi. torn. i. 
t See Ibid. p. 606. Cod. i. no. 28. 

§ See Acta Sanctorum Martyrum Orientalium et Ocddentalium^ Vol. ii. p. 5. no. 15. 
Il See an account of this collection of manuscripts, and of the manner in which it 


Ada. Ms. 14.618 

• • 

^ t^»%^;^ \yP^%\^^r^^^^ 

Intro duclioriy VLdepou^elXI 

Add. Ms. 12,175. 

^CVa^)^i\r<»W^ t<V\H\^ 4a<lV> 

lnlrodtu.cUx)ThJi(h pagtJmi 

Earridia. Curcbcrr, fecit 

Add. Ms. 17, 192 

Mroductiow. Mdcpa^eJOOLl . 


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 firom the accounts given to me 
by Dr. Tattam, by Lord Prudhoe, now Duke of Northumberland, who 
had visited this convent in 18^, 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, volimtarily 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 

WBB obtained for the British nation, in an article, headed British Museum — Manu- 
scripts from the Egyptian Monasteries j in No. C LI II. of the Qaarterly Review, 
pp. 39—69. 



shortly afterwards started upon his second expedition into Egypt, in 
quest of manuscripts. This undertaking was crowned with very great 
success; and on the 1st 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. 



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. The Asceticon of Father 
Pachomius ; and 2. A Narrative relating to an aged Ccenobitey 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 acoonnt of M. Pacho's acquisition in the Preface to my edition of the 
Festal Letters of Athanasius^ p. v. — ^xiii. 


Epistles of Evagrius to Melania; and 3. ITie 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 ou 

This volume is not dated ; but the other, which is bound up with it, 
and likewise. contains various Ascetic works ofEvagrius 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, oii 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 
l^'SosDf V^Uoffl)^ It^t^; Iol!^ zJ^ £k>35 ]^99 \ia% \shs ^aiob^] 
o] Ifij ^ cn^ in^Sn o) . w^oio^^ >oldO {joi |2£u^ oiNn^^ ^^ 
)Z^ -^ V^pojo jocru |.V>| M^ . \jat |j>aiQ^ pi*!^ o] . >o^ cul^ inm'^ 

'X^^ )^^^i jiLAiAt^ ''This book belongs to the monastery of Deipara, 
of the Desert of Scete, of the Syrians. Whosoever taketh this book 
and maketh any firaudulent 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 fi-om 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, ^.^aioA^I 

^ ipaOioj^; ^^.^iiffilf l^i^s^ ^A>*QiS^ )(n!^ l^^ lUSy \2a\ \sIa 

«.a£DaAO )^f*]^o >oai^]o ^U^ 1<7^? Uo^=^ {^] t^}> y^t^ 

* See PreiBce to J. S. AsBemani's BihUotheca Orientalise §. xi. 


] M \> ,^V) S">o .fj^ ^^^^.^L^ ^oduJ^:^ t]^ ais ]pf ^^ .(^£ui^ 
^^\") «.«aia^ r^^l^o .\^9 ]i^£D ^ ai^DA, \jJ^L^ .{joi {j^oiq^ 
A^nVvVw . ^^ ^0^ ^ >o^ ]ocruo . Iaq^> VaoSfiin ^3«£^> )^a^ 
^vr ] « This book belongs to the convent of Deipara of the Syrians, 
in the Desert of the Ascetics, which Mathew, Abraham, Theodonis, 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, 
in another hand, ^^^j ai^ ^owj Uf^ V^ima] ^04^) <.a3>o &s% 
" 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. 

n. 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. Uf^ 
jsqa^Lx^I^ The Epistle of Ignatius. At the end, ^^^-t *'It is 
ended." 2. \jls] \ Za^> : ^^>'Z^ : ou^ 0/ the Same, the Second, to 
the Ephesians. At the end, £^a^ " It is ended." 3. : 2l^5 :Uf>J 
\ «Jsa»^L3^) t l^^r^? *• ou^ The Third Epistle of the same Ignatius, At 
the end, 7|;auD0 '.IjSdoaaudl <*«Jsatt^U^)5 :2l^Z :|ifJ[ .'>o \ 4 
'^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 Jacobs Bishop of Serug, or Batnce. — 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 Trinity. — Various questions respecting the soul, ^c.,put 
to John the Monk by Eusebius and Eutropius. This is one of the 


volumes procured by Dr. Tattam during his second visit to Egypt in 
184^. 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 : — ius; l&A^tn )f*>9 )^^o^o ]ha\o Ifa^p 

l>in*»3 }l^i ]r»H^^ U^o 1^3^ Wo^ ^^^a^^o^o ^tt^ ^ooi; )Vs^ 
h\^ V)^ ooi ]au^> .aiS9 Ijfoo ] ^ •■ n jfS^J^ toi ils] ^^^ 

^^>.^ >OQaj> )<7u^> ]L^ ]& \sii ^^P «.^J^^ Po .)..».^a^; 

fj^OIQ^ U*^ Po .OVi^O^ %Ql] ]&«OJ> Po ^1 ^ fJi^S ^Oaul^ fM 

l^fM V^jso <^|:^^> 0010 |jfi*P . . . . o) ^0 ^ n 1 o] ;o^ o) jjoi 

*.Uj<U5 2l1^Zo -«:o3]o -«£l:^o wSi2^ &1A )^ -Aoi IsZid 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 f 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, BibUotheca 
OrientaUs^ Vol. ii. p. 119 ; and my Preface to the Festal Letters qfAtkanasius, p. xxv. 

t See an account of the cause of this journey in the Preface to my edition of the 
Festal Letters of Athanasius^ p.xxiy. 


from ] to 1^ respectively. On the reverse of the second leaf is the fol- 
lowing general title of the contents, in red letters : — t ^2^; ^^-m ^^^ 
^ lu)^^ '.|A*|f> I^OLs] ^ l^joa i^oL^y ^\m\A^ 1— ^^ ^qa* 
.m^' ri| " In the strength of our Lord Jesus Christ we begin to tran- 
scribe a Collection from the Holy Fathers : first from EvagriusJ* At 
the end, |iaa^ un^}^)^ . UrsJ >Q^ " Here end the Epistles of the 
blessed Evagrius.'* Then follows a piece without any name, com- 
mencing thus: |>fM ^^ ^-^ — *; ^tSat^ . * aj^ yZQ^a«CQ3 u»qt )-^*f« 

On the second leaf of the 8th quire the Epistles of Ignatius 
commence. 1. ^^I a'la (^|> jannnniS?^] ;>cn • ^ i ^^|> Uw! ^^ 
Epistle of Ignatius, Bishop of Antioch. At the end, )£u^|A j^^^-^ 
" Here endeth the First," 2. A^^ma] Zol^ r^>*^ I^kJ ^^ Second 
Epistle, to the Ephesiaru. At the end, :^i3Ly UrJ ^"^^"^ '^Here 
endeth the Second Epistle.** 3. hl^l, )Z^ Th£ Third Epistle. At 
the end, ; 2l^Z> ft,Sn\# '' Here ends the Third.** Then follows a Let- 
ter, entitled \:dq^^ l^tvJ ^ LeH^ of Love: it begins ]^"^ {iu^ )«*) 
^^ «J5o2idZ r^^j^*^-; hJkOati to which is subjoined another Letter, 
without any rubric or heading, commencing thus : \as^j • --r\ ^\ iu| 
. |niiV)> yo^y 1^0^ ^ V^jftSaii; and at the end, A^m^^< K y*^^ 
** 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 tide to the first, |^ei^^^ |^^' — *-o -; VivJ 
Epistle of John the Monk on Love.) Then follows ^^^vg * IZoiifiAOi 
wCQaJ^I Faith of my Lord Evagrius ; at the end of which is written 
pVvi^Vi^ ^jft'iVfiS yiN^ •>uxuf^]^ )Zoi^«ai «^2la^^ ' y% V ^ 
.usoi^L^J Pan>^> )Z]^^o -.uxu^) ^^^ ]i")Q ly ''Here endeth the 
transcription 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 A 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 


Bishop Theodorus, and to Father Epiphanius, his friends, who had re- 
quested it of him, — Letter of St Basil, Bishop of Ccesarea of Cappa- 
docia, which he wrote to his brother Gregory , Bishop ofNys§a.* — I%e 
seventeenth Sermon of St, Cyril, on the Festivals of the Saints,f — A 
Sermon by Mar Isomc Malfono on Spiritual Beings, — Extranet 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, — A Sermon on Privation, by Gregory, 
Bishop ofNyssa, — A Sermon by the Blessed Alexander on the Incarnor 
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 disciples, 
and baptized with the Baptism of our Lord Jesus Christ in the city 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: — ^.aoioIu) 

Vjiila*^^^..i^L^ 1^01 ]&Vi>m (roo «.^L^^Z]> > |jai l^&d 

|.*iffld) ^o* |J)CUft>* ^^^^ ^.n^imo V^^aa* Po U^ ^^ P^ jjoi 

liiVit ^j Y^^'Ks^ yA \^i >oao ^L^hJ^i \jx^ ^ (^ V> w32Ld^ 
'^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 Basilli Opera, edit. Benedict., torn. ill. p. 70. 

t This is the seventeenth hook of the Treatise ^^de AdortUiane in Spiritu et 
Feritate.*' See Cyrilli Alexandriee Archiepiacopi Opera, cura et studio Jo. Auherti. 
4 Yoll. fol. Lutetise, m.dc.xxxviii. Vol. i. p. 590. 




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 firom which it was made. In 
either case, their nature and extent preclude the possibility either of the 
omission or addition being the efiect 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, be 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 efiectually 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 
firequently 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 


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 ii. — viii., 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 

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 : *Eav yvunrOS wA^v rov eina-Koirov, efpOaprat. Uperrei Se roig 
ya/JLOwri kou raig yafiovfievatgt fiera yvti>fiij^ rov evKTKoirov rrjv evta- 
crtv vote7(Tdou, fva 6 yafiog rj Kara Kvpiov, kcu /xj) icorr' eiridufitav v&vra 
ie 615 Ttfiffv 0eo& yivetrdia. To eTricricoTry irpocre^eTe, Yva kou 6 Oeo^ 
v/Lui/. *KvTi>\njypv ey<o t5v inrorao'a'OfievtMiv rfi lirKTicoTrci), trpeafiurepot^, 
iiOKovotg' fier avrtdv fjtot to fiepog yevoiro exjeiv irapa 06o>, 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 



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 
bead, 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 fiict, 
which the omission of all the others could not invalidate, although, if 
adduced, they may serve to exhibit it with more distinctness and pre- 

But the question assumes a difierent 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 be 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. Daille 
felt so much confidence in the argument drawn from this consideration. 


that he styles it ArgumentumPalmarium*; 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 : ev <TapKi yevofievos &€os (ch. 7. p. 28)9 6 yap 06o^ 
^fjuiv 'It/o-oG; 6 Xpiorog (ch. 18. p. 33). Again, in the last chapter of 
the Epistle to St. Polycarp : ev 06^ ^fx&v 'Itfaov Xptfrrii ( p. 13); and 
further, in the Epistle to the Romans, in the Inscription : 'Ifjaov Xpia-- 
Tov Tov Qeov ^fxcdv ; ev 'Irftrov Xpiarid to ®eii fiy£iv (p. 39) ; 6 yap Oeop 
jy/uiv 'IiycroCff Xpioroj (ch. 3. p. 43); 'EirtTphlraTi fioi fJUfirir^v ehat tov 
vddovs TOV 0eoS fiov (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 icai, omitted in the Syriac, in the 
sentence ev 6e\rjfjLaTi tov Uarpo^ ['f cti] 'IjycroC Xpiarov toG 06oG i/ficjv, af- 
firms the doctrine of the Godhead of our Lord by limiting tov Qeov 
^fiiiv to the latter member of the sentence, *lrf<rov Xpttrrov : f and again, 
the substitution of 06oG for viov 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 retmned others in which it is as 
fully intimated, and even directly asserted. Thus, for example, in the 
Epistle to Polycarp : tov inrep Kaipov vpoaSoKa, tov aypovov^ tov aopa- 
TOV, TOV ii tiy&^ opaTov, tov ai^\a^>7Tov, tov airaOfj, tov ii fjiiS,^ ita- 

* See Dallasas, de ScriptU Dionysii AreopagUa et IgnatU, cap. xxvi. p. 386. 
t See Notes, p. 277. 


dtfroVf Tov Kara vdvra Tp&nov Si 17/Liaf (nrofieivavra (p. 7. 1. 1). la 
the same Epistle, elg to 0eoS eirirt/^eiv (p. 5. 1. 3) ; and in the Epistle 
to the RomanSy SvaKoKou eartv tov Qeov eTrirvr^eiv and, Kcupov rotov- 
rov &eov eirtrvyeiv (p. 41. 1. 5, 6) ; ii Sv ev&mv OeoS eni-n/xeiv (p. 45. 
1. 4), compared with Tva 'Irjaov Xptarov kntrvyia^ and /xovoi/ tva 'Ii/o-oS 
Xjoicrrot; eirirt^o) (p. 4d. 1. 3, 6). Again, in the Epistle to the Ephesians : 
fjLtfjL^at ovTCi &eov (p. 15. 1. 10), compared with fufujToi Se rod Kvpiov 
in the same Epistle (p. 29. 1. 1). Also, in the Epistle to the Ephe- 
sians : fiaOipyj^ etvou GeoS (p. 17. 1. 4) with eaofjiau fiaOtfr^ oAi/ftj; 
'lfl(Tov XpioTov of the Epistle to the Romans (p. 45. 1. 8). Further, 
in the Epistle to the Romans: Ka\oy to ivvou am tov KofTfiov el^ 
Geoy, Tva elg avrov avareiKta (p. 43. 1. 3) compared with AA\' eav ira6o>, 
direKevOepo^ yevi^ffoficu 'Itfcov Xp/oroD, kou avaar^ofiau ev avrii eXeu- 
Oepo^ (p. 47. 1. 3), and with Tva Kpehrovo^ eKeuOeptas diro Geov Tt^ci>- 
(Ttv of the Epistle to St. Polycarp (p. 7. 1. 9). Again, in the Epistle to 
the Romans : "Kprov OeoS deXo), o^ eariv <rdp^ Xptarov (p. 51. L 3), 
and also in the same Epistle : eica>v inrep 06oS dTroOvrjaKia (p. 45. 1. 2), 
Moreover, in the Epistle to the Ephesians we have directly, ev aTfiart 
0eo& (p. 15. 1. 10) ; and at the close of that to the Romans we find 
^01^ lit, 4Sf) ^ oi- « Jesus Christ our God." 

We see, therefore, that this great doctrine is frequendy 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 have an illustration of this in the history of the Creeds. In the Apostolic 
times, and those immediately following, a simple formola, such as that called the 
Apostles' Creed, was considered a sufficient profession of £euth. At the beginning of 
the fourth century it became necessary to introduce the more complex formula of the 
Nicene Creed, subsequently the Constantinopolitan, the Chaloedonian, &c. At 
page 836 I have made some observations upon the period when the term CathoUc 
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 Churchy" the word CathoiUc is a later interpolation. See Usher de 
SymboUs^ p. 12. The Lord Chancellor King's History of the Apostles' Creed, 8yo. 
London^ 1708, p. 838. Routh's ReUquia Sacne^ Vol. v. p. 888. 


equally to his mind that great truth which was the foundation of all his 
hopes — God in the flesh. It would notjtherefore, 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 Crod, &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 ? Now this cannot in reason be supposed to be Omusion in the Larger 

Epistles ; dnce 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 Athananana in the Fourth 
Century." See Whiston's Dissertation on the Epistles of Ignatius^ p. 86. See also 
Meier, in UUman, Studien und Kritik, 1836. p. 340. 


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 dStaXeiirrot^ after irpoaevxcu^ cr^oXaCe (ch. 1. p. 3); and 
again, in the Epistle to the Ephesians, of aitdKetirrias from ^Yvep riov 
oAAcdv Se avBpumiav iSicLKei7rr<ag irpoae&x&rOe (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, 
dSiaXehrr<ji>^ upwrnrx&rBe (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, Ei!%a/9i(rr/af kcu vpoaevj^ awejfpvrai 
(ch. 6.),f and to whom reference is again made in the fifth chapter of 
that to the Ephesians, which is not found in the Syriac, MtiSeig vXavd- 
<rflw edv firj r/y ri evro^ tov OvaiaarrfpioVy varepeirai rod aprov rod 0eot}« 
K.r.\. (p. 21). Other similar additions are, rov imep f/fi&v eaxrrov dve- 
veyKOTo^ trpoo'^pdv kcu Ovcriavj also in the Epistle to the Ephesians 
(ch. 1. p. Vl)X\ from the words of St Paul: kou irapeiu^Kev eavrov 
unep ^fiHv irpo<r<popdv kou dvatdv (Eph. v. 2.) ; and in that to the Ro- 
mans, Ta yap fiheirofieva vpoaKatpa' rd ie pij fiXetrofieva attdVia (ch. 3. 
p.43)§; from St Paul to the Corinthians {2 Cor.iv. 18.); and in like 
manner, vrprloi^ oZaiv (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 rrj^ 'Ao-ia^, in the Inscription of the Epistle to 
the Ephesians ; Koo'fitKov ^ pdratov, in that to the Romans (ch. 4. 

* See Notes, p. 266. t See ibid., p. 836. 

I Ifnd., p. 280. § See ibid., p. 295. 


p. 47)*; also Avarofxai, StatpStrag (ch, 6. p. 40)f ; aprov ovp&vtov, aprov 
C«^y (ch, 7. p. 51) J; oix i^ vapoSevovra (ch. 9. p. 53) ; Koi aevvao^ 
fwjy (ch. 7. p. 51) §; and e/j KouvoTifra aiStov fco^j, in the Epistle to the 
Ephesians (ch. 19. p. 35). It would not be difBcult 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 indifierent 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. A cautious 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 indifierent 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 firaud 
much more easy than if these copies were found to difier, 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. 209. t Ibid., p. 301. J Ibid., p. 303. 

§ Ibid., p. 303. II Ibid,, pp. 309, 320. 



this has been used by Daille, 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 ^arT0?<oye7: 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 firom 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 Dmlle, de Scriptis Diontfm Areop. et Ignatii Antiodi. p. 421. 


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, f 

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 : ^l^aSij ^] - -'>^V^ " In my 
stead as I charged thee." 'Avr' 6/lioC, KaOiag everetXafirjv trot (or ita- 
ra^afjajv aot) J. This immediately follows *0 Xpiartavos k^ovalav eavrov 
ovK exjetf oAAa 0eo) o^oAafe/. 'Aaita^ofiat toi/ /ueAAovra KaTa^ioxMrdou 
Tov et£ 'AvTi(y)(elav iropeveadai, (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 £pistle to the Ephesians, pp. 312^320. 
X See Notes, p. 275. 



he was to choose one " who shall be called a messenger of God {Oeoipo^ 
fios), 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 mart}rrdom, 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- 
self a close prisoner, and therefore unable to appoint and duly con- 
stitute a suitable person to fill that sacred oiBce, he should seek the 
help of St Polycarp, his friend and fellow disciple of St« John, in this 
necessity. This, therefore, so &t 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 ofi^ce, 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 &ithfiil pastors and affectionate brothers in 
Christ separated, in the conviction that they should see each other's 
frices 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. 


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 £su;e of it Respecting this I refer the reader to what I 
have stated at pp. 311, 3 IS. 

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 
wdjov^^o \pZ]Zy ^b^^iSiml] **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 festinastisy shews that it existed in that recension anterior to 
the later corruptions of the text in the Medicean manuscript. 

A third is |^oai^ V6^] oai \2] »n*',o^.'iSn ''Now, therefore, 
being about to arrive shortly at Rome," in the Epistle to the Romans, 
p. 53, which forms a sort of introduction to the remaining part of that 
Epistle. Of these words we find still traces in irep) r&v irpoeKdov- 
TCi)v fie et£ ^Ptafirj v — €771/5 fie 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 VindicuB IgnatiaruB, p. 24. 


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 

* See Notes, p. 321. 


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- 
lians 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. f 

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, ^^01 ^] " such things as these," to be added after oi yap \eyov- 
rer fioiy p. 53, and f^v jj] f^^) "for I am cautious," to precede fiYJnore 
oi Swrfdevre^y k. t. \., 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 vvv §, at the beginning of 
that to the Romans ; and transpositions, such as by Sea and by Land^ 
in the Syriac, for 5ia t^j kcu Bahadtrrj^ 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 

* See Notes, p. 330. t Ibid., pp. 331 and 304. 

t Ibid., pp. 304, 306. § Ibid., pp. 290, 299, 304, 323. 



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 manuscriptSi 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 difierence 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. 


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 firom 
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 Chreek 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 fisff 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 of the 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, 


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 imi- 
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 of the 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 fiirther, 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 difierence 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 sufiiciently 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-f, Halloix j:, and Vedeliusf — ^was considered so 

* See above, p. viii. 

t In hac tota fere epistola desidero yvijirtov Ignatiam. See MeduU. Theolog. p. 361. 

t Respondeo Donnulla esse in ipsa epistola quae non minimam suspicionis ansam 
afierant, aliqua in earn aliunde irrepsisse. See Apologia pro Scriptis S. IgnaHij 
ch. viii. p. 456, in lUtutt. Ecdesus Orient. Scripti. ViUs el DocumerUa. 

§ T$ eirf<rf(^ira> Tpovexfre Xva teal 6 Beoq vfuv* nsque ad trpeirei iroXCKapire 6eo. See."] 

* Omnia 


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 h»c supposititia sunt. Primo enim Ignatios ad Epiacopum scribens cur 
diceret Episcopo obedite ? Anne (ut recte Scultetus ait) oblltus est se ad Episcopam 
acribere? Secnndo, Omnia hsec non Polycarpnm, sed alios, ad qaos orationem 
oonvertit, respiciant. wyKoTiare oXXj^Xok. Qu» admitti deberent si Ignatius dice- 
ret Polycarpo, ut haec referret Smymensibus. In antecedentibus verbis id factum 
erat, nam cum Ignatius mulieres Smymenses officii monere vellet, monet Polycar- 
pum, ut ea precepta ipsis exponeret : Sororibus meia dicUo, ut Dominum ament. 
Hie autem nihil tale fit. Tertio, inter alia Smymenses scilicet hie monentur, ut 
simul et cubitum eant et suiigant ; quod sive de quiete mortis et resurrectione spin- 
tualiy sive de corporali quiete et resurrectione intelligatury perinde ridiculum est. 
Quarto, Ratio quam addit ibi etiam inepta est, inquit: simul cubitum ite et simul 
surgite, tanquam Dei (Eoonomi et (usessares et ministri, Ubi quinto, hoc ineptum est, 
quod cum nominet Smymenses Dei (Economos et ministros, eos etiam asaessores 
illius nominet. Dei adsessores dici fortasse aliquomodo poasunt fideles in altera 
vita per allusionem ad locum Evangelii, ubi dicuntur Apoatoli inseasuri duodecim 
thronis, ut judicent tribus duodecim. Sed in hac Fideles Dei asaessores recte dici 
posse quia putet? Meliua Ignatiua 6 «>vi7<riof, qui in Epiatola ad Epheaios dicit 
Episoopum, (nedum alioa) t$ xvpia irapwravai : quod non est aasidere Domino, sed 
astare. Sexto, cormptor voluit imitari Paulum £ph. vi. 15. de armis spiritualibus 
loquentem, sed quomodo ? Panlua volens^e/em virtutum et donorum apiritualium 
omnium armia dmul induere, vocat ea dona omnia aimul iravorXtov ; dia tovtq avaka- 
fim T^v vavorXtav rov OtoO. Hiec iravoxXia complectitur in ae diversa aima, qusa 
ibi Panlua enumerat. At noater ineptua depravator tantum Patientiam vocat two- 
vXtav. Quid? anne Patientia eat tota armatura spiritualia? aut anne Patientia eat 
genus virtutum, omnes eaa aub ae tanquam apecies continena? Erg6ne Fidea, Yeri- 
taa, Justitia, verbum Dei sunt spedes Patientite ? Rursua Paulua gales appella- 
tionem tribuit 7$ vtnyipufy ac cormptor eam tribuit fidei, cum tamen Paulua Clypei 
appellationem fidei tribuat. Septimo, IneptisB bomlnia ae produnt in affectatione 
Bubaxiamorum aeu vocum Latinaruro, quaa manifeatum eat, hie atudio iufertaa ease 
inaipientisamo. Mifrif vfimv itaeprtop^ &C«, ret ienroaera vftS^v, &C. Ta aicKeTrrct vftav, 
&c. Itane, ut cum Sculteto loquar, GnecsB lingusB rudia fuit acriptor Grncua, ut 
neaciret, quid Depositum^ quid acdpere, quid desertorem aermo Grecua vocet. See 
Appendix Notarum Criticarum, p. 138. 

* Ut autem probet banc opinionem, nullum illorum temporam testimonium pro- 
fert, prsBter Ignatii Epistolam ad Polycarpum ita acribentia: Decety Beatissime 
Pofycarpej concilium cogere sacrosanctumy et eUgere si quern vehementer dUectum 
habetisy et trnpt^niiii, ut posait divinus appellari cursory et kujumnodi crearey ut in 
Syriam prcfectus laudibus cekbret impigram charitatem vestram ad gloriam Dei, 
Hac aola auctoritate fretua id adstruit Baronius, cui ne asaentiar, ipsamet cogit 
epiatola, qu» ai ^ttente legatur, non de Curaore loquitur, qui Synaxim indiceret, aed 
de Legato, qui mittendua erat in Syriam ad Antiochenoa : unde circa finem dt, 
SahUo eum, qui designandus esty ut mittatur in Sgriam, Adde quod banc epiatolam 
non genuinum Ignatii foBtum ease, aed supposititium viri eruditi dudum obaerva- 
runt, et ad id probandum midta afferunt non parvi ponderia aigumenta. See 
Rerum lAturgicarum, Lib. i. cap. zxii. 


elusions. 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 Tillemontf defended it against the condem- 
nation of Archbishop Usher, simply upon the external evidence given 
in its favour. Daille observed upon the difference as to style between 
this and the rest of the Epistles in the following terms : — " Idem est de 
ea judicium quss 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 fecilem.'^j: 
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 Two Epistles, and those 

onltf, which were sent on quite different designs firom 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 o{ 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 dkceptatum rit 
inter doctos, quam ilia ad Polycarpum. Nee inficior, aliqua hie esse, qua potnerint 
reddeie snspectam : plora tamen, majoraque esse puto, quas aliud iis debaerant per- 
snadere. Verba enim Polycarpi ex epistola ad Philippenses apnd Eusebinm iypa- 
^are fiot Kai vfteiq, koi 'lyvarto^ aliter intelligi, qnam de hac epistola, neqae possont 
neqne debent. Citat quoque earn Chrysostomus, homilia de uno legislatore, torn. vi. 
item Antiochos, et Damascenus. See Vossios* £dit. p. 264. 

t Memmres pour servir d Fhistoire eockaiastique, Vol. ii. p. 579. Edit Par. 1701. 

\ De Scriptis^ qme sub Dhnysii Areop. et Ignatii, &c., p. S77. 

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

II Noch hat der Brief an Polycarpns die merckliche Verschiedenlteit der Schrei- 
bant, gegen die andem Briefe gehalten, wider sich : nnd vielen kommt es auch 
nnnaturlich vor das in demaelben eine weitlauftige Stelle an die Gremeine zn 
Smynia gerichtet ist, an welche Ignatius besonders geschrieben hatte. ChristUehe 
Kbrchengesdiichte, VoL ii. p. 341. 


little cause to make alterations therein. I desire the admirers of the 
Smaller Epistles to give a clear account of the visible difierence 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. Hammondf 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." Of the 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 difierence in man- 
ner and matter between those parts of the Greek text which the Syriac 

* See Dissertation upon the Epietka of Ignatius^ p. 81. 

t After estractmg nomeroas passages respectiBg Bishops, &c., from the other 
Epistles, he writes : '^ In Epistollk ad Romanos de Episcopis ant Presbyteris nihil 
oocurrit." See Diss, de Ignatio ejtisque testimoniis^ cap. xxy> 

t QusB ciim in aliis turn in ilia prsesertim ad Romanos epistoU verbis pio fervore 
plenismmiH expressit. Findicue, part ii. p. 9. 

§ Der Brief an die rdmische Gemeinde trggt am meisten ein eigenthumliches 
Geprdge. AUgemdne Geechkhte der ChristUehen ReUgum. Second Edit. Vol. i. 
p. 1140. Toney's Translation, Vol. ii. p. 444. 

II See the passage cited at p. 331 below. 


rejects and those which it confinns 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 — d^ioBeos, dfiowpen-^y, a^io- 
fjLaKapiaroSi i^iiiraivos, i^iofivrffiovevro^, a^ienirevKTo^. One of these, 
d^iofiaKaploTtfif occurs also in the Inscription of the Epistle to the 
Ephesians, and another, a^ioBea, in the first chapter of that to the Ro- 
mans ; and in that to Polycarp we find df io?r/(rroi.f The initial element 
of all of these is the word a^iosi the origin of which seems to be in the 
very common employment of the root ]q^ in the Syriac ; and to this we 
may probably trace the frequent use of a^tog 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 a^io^. All the Three Letters begin in the same 
manner, 'lyvaTtog, 6 kou Qeo^po^. 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 acca- 
rately correspond with the Syriac. The translator seems to have read another word 
in this place. 


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 )], 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, aKivYp-ov, aKolfirjrov, aKepauo^^ aopara, 
iipdapcia, axpovov^ dylniKiiprjTov, aTraOij, aKavj(rjcriq,. In that to the 
Ephesians, ajpemov^ d/icd/xo), dJ/j/Y^o), airiOTia, dTriorowr/, ayvota> 
In that to the Romans, ajmyitji^t dveniroS/oTcos', oLKaipip, aitKrjfiouTtv, 
aKovTo, aopara, a^Bapro^, The word afKOfiog is nothing more than 
|lCQ^ )] adopted into the Greek.-f 

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 Seo/zaicapioTa- 
Tore and Setmpenetnarov \ which epithets, although they occur again 
in the other Ignatian Epistles, and the second of them frequently, are 

* See Hofimaiin Gram. Syriac. p. 252. 

t See Schleusaer, Lexicon in Novum Tutamemtum^ at this word. 


not once found in the restored text^ nor any thing reBembling them. 
It is plain that these compounds, like numerous others in the Ignatian 
Epistles, have been formed, by taking the first element firom Seo^po^*, 
and the second from a^iOfLaKapicrrog and d^ioitpeir^, 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 Seotfiopotf vao<[>6pot, j(pi(rTOip6poi, ayi6<l>opou The firequent 
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.f 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 
fi>om 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 icora^icocoi 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. 317 respecting the 
use of the particle ovv, which also occurs in this chapter ; and I must 
leave him to draw his own conclusions firom the absence of this latter 
word firom the restored text of the Three Letters of Ignatius, and the 
fi-equency of its use throughout the rest of the Ignatian Epbties. It 

* Archbiahop Usher conceives that this appellation of ^e6tt>opo^ has also given rise 
to the story, which afterwards became current, that Ignatius was the child whidi 
our Saviour took up in his arms. See Notes below, p. 960. 

t Bishop Pearson has the following curious passage : — ^^ Si gentem et Ecdesiani 
spectes cui prnfuit, viro apud Syros tot annos morato, si non apud eosdem nato 
educatoque, maxime convenit pluriumEpithetorum congestio." See VmdicuB^ part. iL 
p. 9. Had the learned Bishop been better acquainted with the genius of the Syrians 
and their langua ge he would hardly have ventured to make such an assertion. 
" Aliquando bonus dormitat Homerus." 


appears to me that it would have required a far more cautious interpo- 
lator than be 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 fiirther 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, Seov eiriTtJ^^a) borrowed from Beov em-rvxeiv 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. 29, and of that to the Romans, ch. ix. p. 53 ; 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, evpeBrjvatf which is 
borrowed here, is repeated over again and again in the interpolated 
parts of the genuine and in the spurious Epistles. The phrase i^ Svvrj- 
cercu BeoSpofjto^ KoXeicBou in Uiis seventh chapter is copied from fiij 
fwvov TieycDfJLCu XpioTiavo^, oAAa kou evpedSi. eav yap evpeOSh koi Ke- 
yeadou ivvafiou of the genuine text to the Romans, p. 43. 1. 6 ; and in 
the same manner in the Epistle to the Magnesians, ch. iv., fivj fiovov 
KoXeTcdai Xpi(TTtavo£, d?Oia kou eivau 

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 f on this head, which he drew from the Six Epistles that 

* See Apologia pro Ignatio. Cap. iii. 

t '^ Observarit quidem planus iste, qui et geuuiuas Ignatii Epistolas incrustavit 
et totidem aliarum accessione auxit, quasdam compositionum et locutionum formulas 
illi &n]iliares : quae ut studiose retlnerentur, e re suft fuisse existimavit," &c. See 
Diitertation^ p. zxx. 



be 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 S}rriac, 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 afiected 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 ?"f I have already mentioned that Daille 
characterizes the Epistle to Polycarp as difiering from the rest by its 
terse and easy style. I 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 asque haberemus, ac istum duo- 
rum nominum, episcopi et preshyteri illis temporibus sensum. — Ilia 
Latina non urgeo, quae Chraecus scriptor parum probabiliter suis epistolis 
multa inserit, k^eyLithipioVt Se<TepT<apf dKKem-a, iewoa-irai pro exem-^ 
plari, desertore, acceptis, depositis, quae doctissimus Hammondus et 
divinorum et aliorum scriptorum exemplo tuetur, apud quos non paucae 
extant ejusdem census voces Latinae. Sed alia, eidem si quid ju<Uco, 
non satis purgata, me, fateor, movent ; ut ilia verbi gratia, tarn multa, 
quibus epistolae ad fastidium scatent, nomina varie composita, quaedam 

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


sane mirifica aapKOipopo^, veKpo(f>6po£t itv€VfiaTOil>6po£y &c. &c. Hoc 

duntaxit volui, nequaquam esse verisimile Ignatium^ virum et gravem et 
sanctum^ adhuc in martyrii^ ad quod se accingebat, meditatione versan- 
tern, eo animo^ ea setate^ ea dignitate^ in hoc denique rerum suarum 
statu, in his conquirendis, et construendis lusisse, et hanc inanem ac 
puerilem pompam tarn intempestive, ut cum Blondello nostro loquar, 
afiectasse. Esse enim hsec affectata assiduus eorum usus arguit Velim 
mihi vel apud Paulum, vel apud Petrum aliquid horum, quae in episto- 
larum scriptore extant, simile ostendi. Sic ille ad Ephesios loquitur : 
lore ovv avvoSoi iravreg Seo^poh kcu vao^poit 'xptaro^opoi, dyvo<f>opou 
Vetus Usserii interpres Latinus ita reddidit : Estis igitur conviatores, 
Deiferi, et tempUferi, et Christiferi, Sanctiferi. Ista vero adeo sunt 
putida, ut noh possim mihi persuadere quin Hammondo, viro in paucis 
erudito, excitura fuerint nauseam ; nisi prsecepta animo de scriptoris 
sanctitate opinio sensus ejus, in aliis acerrimos, in hoc uno religione 
quadam defixos tenuisset."* 

Christ Aug. Heumann writes thus : " Mihi quidem hsec potissima 
videntur ac certissima t^c vodela^ indicia—, vi. Ipsa styli facies. 
Certe quotiescunque has legi epistolas, (legi autem saepius) deprehendi 
omnia in illis esse frigida, jejuna, inepti tumoris afiectatseque grandi- 
loquentiae plena, et nimis vivide sperantia vanum ac planum Chrse- 

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 ScHptU qtuB sub Dionysii Arwp. et IgnatU^ &c. Lib. ii. ch. xxvii. p. 406. 
t Conspectus ReipubUctB LUeraruBy edit Hanov. 1768, p. 492. 



my notes, pp. 308 — -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 Daille, 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, f 

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 Docetse and of 
the Phantasiastse 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, 6t as having been propounded by some heretic still more ancient. 
These facts Bishop Pearson J allows, even while he is combatting the 

* See the comparison of the Letters of Cyprian with the Ignatian Epistles on this 
head hy Dodwell. Dissertationes CyprianictB^ Dis. viii. 
t See DaiU^, lib. ii. eh. x. xi. Oudin, Comment, de Scriptor. Eccles^ cap. vi. vol. i. 

p. 97. 

I Dnffi potissimum haereses de natuia Christi e& tempestate obtinebant, ut veri- 
tati CatholicaB ita et sibi ipsis prorsas contrariffi ; quarum altera Docetanim ftiit a 
Simonianis ortonun, humanse natorae veritatem in Christi deslmentium, altera 
Ebionitanim, divinam prorsns naturam et aeteniam generationem denegantium legis- 
qae cseremonias uigentium. See Pearson's VindicuB Epist, S, Ignatu^ part 11. p. 6. 

£tiamsi igitur auctor Epistolarum contra hanc hseresim quam tuebatur Satur- 
ninus, scripserit, non inde tamen sequitur eum vel Satuminum novisse, vel contra vel 
post eum scripsisse ; quia eadem fuit haeresis Menandrianorum, quorum quamplu- 
riml Saturnine seniores erant. Ibid.^ p. 24. 

Et reverb tam contra Artemonem quam contra Theodotum scripsit Ignatius noster, 
id est, si personas haereticorum spectes, contra neutrum ; si hteresim ipsam utrique 
communem, contra sententiam utriusque, et ideo aliquo vero sensu contra utmmque. 
IMd., p. 22. 


objections which have been urged from them against the Ignatian 
Epistles. The allusion to the peculiar tenets of Valentinus in the fol- 
lowing words of the Epistle to the Magnesians, ch. viii., oj eariv avrov 
\6yog diSiogyOvK airo (rtyijq irpoeKBcav*, seems to be so very positive and 
direct, that not only have those who impugned the Ignatian Epistles alto- 
gether, such as Blondelf, DeSaumaiseJ, Daill6§, Oudin|i, Aubertin^f, 

* 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 afy^ 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 Ebiomtes, adds, " Hunc locum adversus Valentinum urgent 
non Irenseus, non Eusebius, non Athanaslus, nonBasilius: quamquam ad ejushsresim 
refutandam verba ilia o^ eimv avrov Xo-^oq atSio^ erant opportunissima." Doubtless 
they are most admirably suited to ref ate the heresy of Valentinus. Why, then, 
should IrensBus, £usebius, 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. 
Jaoobson has borrowed this idea from Bishop Pearson, and indeed expressed it in 
great part in that Prelate's own words. See Vindidce^ part ii. p. SO. Nothing can 
be more weak and defective than the learned Bishop's argument in this place. He 
begs the whole question, and assumes that Irensus was acquainted with this Epistle 
to the Magnesians, and that the words above mentioned cannot therefore refer to 
the heaesy of Valentinus, because he has not so applied them. 

t See Apologia pro smtentia Hieronymi, Prafatio ad Ecclesiarum Rectores^ p. 43. 

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

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

if 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 dbputavit Salmasius, 
non Albertinus, qui scriptas fuisse has Epistolas ante Irenaei libros ultro fatebantur, 
neque eas Irenceo incognitas fhisse vel somniabant." See Findicia, part ii. p. 30. 
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 totae 
sunt, fucum factum fuisse, satis apert^ coUigitur ex epistola ad Magnesianos in illo 
codice Florentine, Latinaque Versione supra memorata. In ea enim habentur haec 
verba qusB in prius edita desunt : et? ^eo? eimv 6 (pavepoixrai iavrbv dta *Lrj<rov Xpt<rrov rov 
viov avrov, o? iarlv avrov Xoyo? atdtoi, ovk oto aiyfi^ nrpotKBut-j : umis Densest qui mani- 
festavit seipsum per Jesum Christum filium ipsius, qui est ipsius Ferbum CBtemum^ 
non a silentio progrediens, Et paulo ante rursum de Christo, eam esse, a^' evo^ ira- 
rp!wi trpozKQovra, ah uno Patre exeuntem, Quibus patet illam scriptam fuisse post 
exortam Valentin! hseresin ibi notatam. Nemo enim ant^ Valentinum asseruisse 
legitor Dominum nostrum Jesum Christum processisse ex Patie et Silentio. Pri- 
1 Iren. L. iii. c. 4. Theodoret. hterelic. faba). i. 


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

nius Author ille fiiit hujns delirii. Coepit autem > Harenm suam congtituere et pro- 
palare snb Antonino Pio, et Hygino £piscopo Romano, et quidem' anno utriusque 
Becnndo qui incidit in annum Domini centesimum trigesimum nonum, triginta et 
amplius annis post defnnctum Ignatium : Ignatius enim passus est ' Trajani unde- 
cimo, qui est Domini centesimus octavus. Quomodd igitur potuit author esse harum 
epistolarum? Excipit tamen Doctissimus Usserius, cui et similia propemodom 
quoque dixerat supranominatus Vossius, *probandum adhuc remanere^ Monum et 
Ferbi portenta iUa a Valentino primumfuisse exoogitatay non ex aniiquiorum Haretl' 
corum lacunis derivaia. Posterius enim hoc^ inquit, nobis suadent Irenai iUa^: qui 
est primus, ab ea qusB dicitur Gnostica hsresis antiquas in suum Cbaracterem doc- 
trinas transferens (/uedap/uoVaf, meliua 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 : £x hac autem quatemitate fructificari Logon et 
Zoen, Anthropon et Ecclesiam. Falentinus enim, cujusdam veteris opinionis semi- 
nia nactus {ut in libn advernu Falentinianos capite iv. hahet TertuUianus) veteribus 
iUis doctrinis propriam suam methodum adaptavit. De eodem in Hieresi. 31 . £pi- 
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 exfahubsa Hesiodi Theogonia ^ones suos effinxerunt^ non alios 
quam Gnosticos Hceretioos eum inteUexisse, ex pracedentibus satis significaverai, &c. 
Verum, pace illorum dixerim, heec eos minime juvant. Nam quamvis Gnostici 
post Hesiodum, et ante Valentinum, combinationes quasdam, JEonesque confinxe- 
rint, id tamen non satis&cit argumento proposito, triplici de causa. Prima est, quia 
ostendendum foret Gnosticos docuisse Xoyoi^ ex Sige processisse, de qua altissimum 
apud reteres silentium. Secunda, quoniam Irenwus in ipso loco citato docet, octo- 
narium ilium in quo sit Siges mentio proprium esse Valentin! cbaracterem ex Gno- 
sticorum figmentis, et semimis, ut loquitur TertuUianus, ab eo sic transfonnatum, 
accommodatum et nominatum. Tertia denique, quia expresse notat Epiphanius ex 
ipsamet Valentini epistola quam refert, eum docuisse Verbum processisse e«r rod 
irarpoi koi rn^ viyfiq. Cum igitur id sit proprium Valentini dogma, propriusque 
Character^ manifest^ constare videtur Authorem nostrum dicentem de Domino, ovk 
Giro vtyfj^ irpoe\6i)v, sed atp'ivo^ irarpoi, directe respicere ad propriam haeretici illius 
doctrinam : ac proinde, ut dicebamus, post Valentinum scripsisse, nee eum Ignatium 
esse posse. At vero Dionysius Petavius aliter ab argumento nostro se conatur ex- 
tricare; Ferbum hufusmodi, <^inquit, sitje semtonem {ita enim Feteres quidam Xo^w 
interpretati sunt) Ignatius asserit esse Jesum Christum Dei filium, non quaUs est 
creatus et kumanus sermo, qui in tempore incipit ac desinit^ hoc est, post silentium 
oritur, et in silentium desinit. Non enim est atemus. Hoc unum, nee aliud quic- 
quam voluit. Audiamv^ Augustinum ad eum sensum nobis praeuntem : Quaimm est, 
inquit, ? iUa generatio qua in principio erat Ferbum, et Ferbum erai apud Deum et 
Deus erat Ferbum ? Fel quod est hoc Ferbum quod dicturus antea non sild)at, quo 


> Eoseb. ID ChroD. 3 Hieron. in Catalogo. < Pnef. ad lector. ^ lib. i. cap. 5. 

* De E^esiast. Hierarcb. Ij. v. c. 8. d. 7. " In natali Dom. serm. 1. 


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. Whistonf also has taken the same view of this matter. 

dieto rum sihUt qui die^t^ quod est Verhum sine tempore^ per quod facta sunt tem- 
poral verbum quod labia nuUius aperuit cceptum, clausitve ftnitum ¥ Verum haec 
aolutio prsecedenti non est potior. Quid enim nos vetat dicere AugastinQm in hisce 
verbis ad Yalentinianorum nugas allnsisse ? Annon ipsemet alibi de Valentino obser- 
vat ilium asseruisse, ^triginta amva^y id est^ secula extitisse^ quorum principium sit 
profitndum et silentium^ quod profundum etiam Patrem appellant ? Valentinos 
certd docait, Christum ex Sige sea silentio processisse^ tum velut e 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 Augnstino, Authorem de quo litigamus utramque delirii hujus 
Yalentiniani partem expresse spectasse, videtur apertissimum. Non enim tantum- 
modo de Christo Domino ait, of eortv atrrov Kv^o^ aiSio^, ow airo aiy^ irpoeKBiavi sed 
etiam in precedentibus asseruerat, nos in ilium credere a^* M^ irarpof irpoeXOovra, 
Quibus in verbis, cum mens ipsins sit Christum ab eeterno ex Patre tanquam ex 
principio vere generanti processisse, liquidum est ilium 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 ex 
sob Patre processisse tanquam ex principio ver^ generanti, non autem ex sige seu 
sUentio tanquam ex matre, ne aliqui antea fuissent, aut tunc essent, utrumque gene- 
rationis illud principium, infninitum adeo, Domino assignantes? Nemo autem 
ante Valentinum binum illud principium el legitur tribuisse. Proprius ejus Cha- 
racter est, ut Bupri observabamus. Unde redlt argumentum, Authorem hujus 
Epiatole Valentino esse posteriorem, ac proinde non Ignatium Antiochenum priesu- 
lem. Non negaverim Ignatium epistolas aliquas scripsisse ; id enim indicat Poly- 
carpus in epistola ad Philippenses, si tamen genuina est et sincera prorsus, quando- 
quldem in veteribus Ignatii actis nulla est Epistolarum ipsius mentio, ut idem Usae- 
rins agnoflcit : Sed, si quas scripsit, ills perierunt, et plures alias sub ipsius nomine 
circa medium secundi seculi composits sunt, ac incaute et absque examine a veteri- 
bus reoeptsB. Id autem solius amore veritatis observamus. Cujuscumque enim 
ant Epistole qus jam habentur, in controversia de qua agimus, ex nobis suflragan- 
tur, ut jam sumus ostensuri. De EucharisticBy sive Coena Dominicce Sacramento : 
authore Edmondo Albertino, Daventriee, 1655, foL, p. 283. 

t In the same Smaller Epistle to the Magnesians, in the very same place, these 
words are added: ovk airo atyh irpoeKdw '^non a silentio progrediens"; that Christ 
Is the Eternal Word, not proceeding from 0-177, that feunous female origin of things 
80 much alluded to by Marcellus, the heretic of the fourth century, but taken at 
first from the old heretic Valentinus of the second. This allumon, at the highest, 
to the Valentinian atyrj^ is so plain at the first sight, that the greatest patrons of these 
Smaller Epistles are ashamed directly to deny it, though it be so very strong, and, 
indeed, almost an undeniable argument agfunst them. One cannot but pity the 
mistakes and prejudices of the greatest men, when one sees no less a man than 
Bishop Pearson himself labouring, in four several most learned chapters, to assoil 

" De HcresibuB. 


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 

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 vf^ of Valentinus 
nught be known in the world before the death of Ignatius ; whereas it is certain 
that Hyginus, in whose Pontificate Irensus 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 yean 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 
£pi8tle 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 
yeare 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 yeara after- 
ward. Dissertation upon the Epistles oflgiuUius^ p. 15. 
« See pp. 816, 817, 318, 829, 830, 886, 887, below. 



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 
band, 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 af^er 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 


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- 


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 Theodoretusf, 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, fi*om the comparison of the quotations made by Theodoretus, 
that the copy which he followed difiered very considerably firom 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. X 

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 firequent 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 fi*om the Epistle to Polycarp is likewise cited. || Both of these 
quotations are firom 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 firom any other of the 
Ignatian Epistles, nor firom 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 

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 : '^ Quse, si verum volumas, 
ingens testimonioram straes ad eniditionem Vindicis {Pearson) declarandam &cere po- 
test, ad probandom non potest. Cum testimonia autorum, qui post tertium flomere 
seculum, prioribus imutantur, nee plus sit in eo suffragio virium, quam in Polycarpi, 
Irensi, Origenis, Eusebii ; potuisset eigo celeberrimus Vindidarum autor, et sibi, et 
lectoribus tanti laboris exhauriendi dare immunitatem." Anrudes PoUttOhEecb' 
siastici. Roterd.1706. Vol. ii. p. 20. 

t See pp. 171, 172. 

I See my FindicuB Ignatiarue^ p. 40, where I have enumerated these several varia- 
tions. § See p. 166. || P. 170. ^, i 

IF 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. 


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 mentions Ignatius upon several occasions ; but it seems to 
be extremely probable that he never saw any of those Letters which 
bear his name. In his catalogue of ecclesiastical writers, which, accord- 
ing to the authority of Bishop Pearson, was compiled about A.D. 393*, 
be 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"f 
That Jerome's knowledge of the Ignatian Epistles was but inaccurate 
is evident; for in his third book against the Pelagians]: 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 VindicuB^ par. i. ch. ii. p. 9. 

t See IHd.^ par. i. p. 10. % See p. 1G6. 

§ See Ibid., p. 29. Menard's Notes on the Epistle of Barnabas, p. 108. Cote- 
l^us, Testimonia Feierum de BamabcB EpUtola. In PittL AposL, torn. i. p. 4. 

II See p. 166. IF See p. 169. 

** See Fabricius' BibSotheca Grteca^ Vol. v. p. 228. Grabe snpposed that Jerome 
borrowed this from the Commentary on Matthew attributed to Theophilus of 
Antioch : ^^ Et hodiennm prostant librl iv. Commentariomm Allegoricorum Theo- 
phili, quos eosdem ease cam lis, qnoa Hieronymns se legiase ait, tarn loco cito, quam 
in procemio commentariomm in Matthaeum, exinde probabile redditar, quod in 
Comment, ad cap. i. de cauaia, ob quaa ex deaponsata virgine natua ait Chriatna, 
tractana, eaadem iisdem, quibua Theophilua verbia, asaignet. Unde ex Latina Theo- 
phili yeraione ea deacripeiaae videri poterat." See Grabe, SpicUegiuniy Ssec. ii. p. 221 . 
Grabe haa borrowed thia from Biahop Pearaon, who, in order to give additional 
weight to hia aigumenta ( VindicuE^ par. i. ch. ii. p. 6), cleverly insinuatea that Je- 
rome read theae worda in Theophilua, where they are cited without any mention of 
Ignatiua; and that, having alao found them in Ignatina* own Epiatle^ he attributed 
them to their true aource, and mentioned the name in hia own Commentary on St. 

i 2 Matthew : 


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 viersed in Origen's works, and translated several of 
them into Latin, f He also once again mentions the name of Ignatius X ; 
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 Seleucue, 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.^ The learned 

Matthew : " Legit Theophilum cujus sententiam ex Ignatio decerptam autori suo 
reddidit." FindicicB, par. ii. ch. u. p. 21. The learned Prelate, however, well 
knew that these same words had heen cited hy Origen in his Commentaxy 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 hook, 
where his argument required it, he has written to prove that Jerome had translated 
this part of Origen's works. IMd.^ 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 Celmm, Lib. i. Vol. i. p. 878. 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- 
turn vehemens esse existimant, eandem laudem ego maximam duco, cum ilium imi- 
tari volo, qnem cunctis prudentibus et vobis placere non dubito." See Prohgus in 
Secundum super Micheam, Erasmus' edit.. Vol. vl. p. 119. 

t See p. 166. § See Whiston's DisterUUUm, p. 68. || See p. 164. 

^ Epistolam de Synodis Ariminensi et Seleuciana sub finem anni 359, quo cele- 

bratsB illse sunt, consciiptam fuisse, ex plurimis ejusdem locis conficitur. . 

Quare ut jam olim advertere viri cum primis eruditi, quae num. 90 leguntur, ruvra 


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 ayevrjrog; 
while in several other parts of his works he repudiates this expression, 
stating at one dme 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.f 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, ev to 
o^'evffroi/, ^ Svo ; 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 difierent bearing. 

7f aifravret ev rg 'la-avpiq^ aueKB^vre^ eiV r^v Kt^verrarivov iro\iv, &C. ad hsec USque verba 
num. d2, rcwf ^ev ovv ^XP< t6vtov tf^aa-avre^i obi Athanasius fidei formnlam Con- 
Btantinopolitanam adfert, Antiochenam memorat, de Constantii obita agit; qnas 
omnia post annum hand dubie 359 oontigere ; hsc, inquam, Epistolae jam pridem a 
ae Bcriptffi Athanasium insemisse nnllus snperest ambigendi locus. See In Epistolam 
de Synodis mcnitum. Vol. i. p. 714. 

* '^ All which considered makes me the more wonder at what Athanasius tells 
us (De Syn. Arim. et Selene, 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 deliberate declarations of his mind in all his writings 
extant at this day." See Life ofEuednus, § xxii. 

1* A/ueXec rwv Xcfeiduov avrw deix^evrwv rore ^vX«v, icat ae\ de et«A.ryKTQ»v om>»v (Uf 
aripmvf e)ff>^avro trap "EAAtvopv Xotirov r^v \e^tp rov ayev^ov, iva nrpotpaaet xal roCrov 
rod ov^furrof, ev to7^ yevfgroi^ ira\iv xat tok KTurftaa-t auvapidiMMri rov rod Oeov Koyov^ it 
ov avra ra yevrp-a yeyovev, De DecreHs Nicana Synodi. Athanasii opera, edit. 
Bendict. torn. i. p. 233. 

Tavra rov^ ftev xtarov^ ev^paivet, rov^ de alperiKov^ \xncei pKerovra^ avaipovpievrjv 
avTttv T^v aipeaiv' koi yap K^eivrj iraXiv airrtov ^ eptanjaii ev r^ Keyetv^ ev to ayevijTov, 1j 
dvo ; ovK opd^v avTwv ieiicwa't r^v itavoiav^ aW' viroirrov koi do\ov fuoTtjv. ov yap eiri 
rifip rov xorpof ovm^ epcarwrtVf aXK eiri artfti^ rod \oyov' av yovv rif ayvoHv rijv irav" 
ovpyiav avrSivy airoKptVfyrai^ ev ro ayeu^ov, evOv^ rov eaCrrnv iov e(e/uouri Xeyovre^, 
ovKovv 6 viof r»v yevtjrSiv eort, koi icaXcof e{pi7Ka/iev, ovk ijv irptp yewtfii^ tcavra yctp ^vpSta-i 



Further, it is to be observed, that in the words as they appear to be 
cited by Athanasius, we read yeinjrog and dyevrfrog, made and unmade ; 
while in the Medicean text and in Theodoretus we find yewtfroq and 
ay€wrfTO£y 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, Irenaeus, 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 sufiicient examination. I will only take his testimony re- 

KOi KVKMiTi, tva ftovov !iia<rTtf<r(aat rov \oyov avo rov irarpo^, koi tov irjfuovfy^ov ruv oX«y 
Toi^ voirffiaai owaptdfi^iTiAa-i' irpohov ftev ovv tcai learai rovro Korayvwre^ iiviv a^tot, ort 
li€ii(^t**voi roiK ev fiucaia avveKOovatv hruTKOVoK (tff aypdtfiot^ XP^^M^i'Oi/f \e^a-t^ xai rot 
ftrj iva-iptjfxoti, oKK* ev avatpeaei rrjq aaefieta^ aurSv Kei/ievcui^ ^irro/uoXijoDtv et? rrjv aimjv 
airiav airroX ef aypd^i^ <p6eyy6fi€voi^ icat eirtvoovvTe^ Xotliopta^ Kara rod Kvptov, ft^ ytvt*- 
vKOvre^ firjre a Xiyovvt^ fiijTe irepi rttfav dia^^atovvrai, kpvmivamcav fovv 'EAX^wa^ , icaLp* 
wv fiKova-av' ov yap t«v ypa^oav aW' €Ketviav eariv evprjfxa. «. r. A. See Oratio i. OOntra 
Arianos^ ibid. p. 434. 

* See Cave's Life qf Athanasius, Sect. xv. § v. 

t See my Preface to the Festal Letters of Athanasius, p. xlviii. 


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 Aoyog ^ exjeu 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 : 
Kou 6 Ilo?\vKapnos ie tovtohv avT&v fiifivijrai ev t§ ^pofxiv^ airov vpo^ 
^iTumnfO'lovg hrtoToX^ (B. iii. ch. 36) ; OHnrep ovv afieKet rov 'lyvariov 
€v ou^ KoreKe^afiev eTrioroAa/f, kou rod KAjy/txevro^ ev t§ dv<»iiJU)Koyrifjiev(f9 
vapa TTOtTiVy ifv eK vpoa-unrov r^ 'Pco/txa/aiy 6icicAj;<riaf t^ KopivOttav 
iten/nciHraTo (ibid. ch. 37) ; 'H /txei/ ovv rov KKrjixevros oixoT^oyovfievij 
ypa<p^, TTpoStjKo^, Etprfrai Se kou ra ^lyvariov kou ILoKvKafyirov (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 aSbrd 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 Irenseus, and that Polycarp, the master of Irenaeus 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 Irenaeus 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 fi*om the Epistle 
to the Ephesians, which he himself also adduces in his QtuBstiones ad 
Stephanum-ff and the other from the Epistle to the Romans; or whe- 
ther he considered Origen too remote firom the age of Ignatius, and too 
near to his own to be considered one of the Ancients {roitg apxalovi) Xv I 
have no means of determining. I can only observe, that although Origen 

* Book V. ch. 8 : see p. 163. Irensus does not, however, mention the name of 
Ignatius ; bat only speaks of one condenmed to suffer martyrdom by being thrown 
to wild beasts. See p. 168. 

t See p. 164. I See Book iii. c. 38. 


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 Irenaeus 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 

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 : — Tovtov S^ ouv tov KKi^fxevrog 
6fw\oyovfievri fjua eir/oroA^ (j^eperat^ fieyoTOf re kou 0avfJLa(ria' rfv &£ 
diro T7J£ 'Pco/Lia/cov eKkhja-iag rfj KopivOitav SienmciHTaTO, OTacrea)^ ti/w- 
KaSe Kara r^v KopivOov yevofievrj^. ravrrfv Be Koi ev irKelarais IicicXt- 
(Ttais eiti TOV Koivov Sedfifwa'teufievriv vaXat re kou Kaff rjiia^ airovg 
eyvoifiev. Koi on ye Kara tov SyjKovfievov ra rijs KopivOitav KeKivrfro 
OTacefa^, d^ioxpeoag pjaprv^ 6 ^Hyi^cnnrog.* In another part of his 
History he brings forward the testimony of Irenaeus f 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: — *l<rreov 
y, a>r Koi Sexrrepa Tig etvou Keyerai tov KAjy/uevTo; ewioroAjy* ov 
fjiijv eff 6fJLoi<ag t^ irpoTepcf, Koi raurrfv yvfipifiov eir/ora/Lieda, Sri fiffie 
Tov£ dpj(aiov£ avT^ Kexp^f^evovg tcfiev.X 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 Irensus, Hegesippus§, and Dionysius of 
Corinth II, 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 

* Ibid., c. 16. t See Book v. c. 6. 

I See Book iii. c. 38. § See Book iv. c. 22. 

II Ibid,, c. 23. 


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 Ephesiansj 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 : — ^T^ cj^fiepov ovv Kvptaia^v ay lav ^fxepav StrjyAyofiev, ev )/ Ave- 
yv€^Kafi€v ifjuiv rijv enKTroKfiv' rjv €^ofJi£v aei Ttore avayivaxTKovres vov- 
OereicOau, oag Ka) tyjv irparepav ijfuv iia KKj^fievrog ypafpeitrav** If we 
are to understand rffv Ttporepav in this place in the same sense as t§ Ttpo- 
repq^ 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 directf 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 Eusebiusy Book iv. c. 23. 

t Step. Le Moyne, inferring that these words implied a contradiction to Euse- 
bios' own statement respecting the Second £pistle attributed to St. Clement in the 
pasBBge which I have quoted above, was led to suppose that the text of Eusebius 
was corrupted in this place, and proposed to read to nrporcpov for triv vpcnripav. See 
In Faria Sacra Nota^ 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 
rnv irporepap^ in contiadistinction 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 \rith ^^ Viri docUssiini, qui hunc locum urgent, ut duas Clementi epistolas 
adscribant," upon the grounds which I haye stated. See ReliquuB Sacray edit, alter. 
Vol. i. p. 188. 



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 Origenf^ 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 Ignatius j:, to whom the learned Bishop of Chester 
would fain have ascribed 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 Irenseus, 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 afi;er the death of that holy Martyr, applies directly to the Three 
Epistles contained in the Syriac Recension, and to those three only. 

* See my Findicue IgnatiaruB^ p. 35. t See p. 159. 

t Jerome writes thus respecting a Commentary attributed to Theophilus : '^ Leg! 
sub nomine ejus in £yangelium et in Proverbia Salomonis commentarios, qui mihi 
cum Buperiorum voluminum elegantia et phrasi non videntur congmere." See 
CataJogua Scriptorum EccleHasHcorum. See the various opinions respecting the 
spuriousness of the work to which I am referring in Fabricius' Biblioih, Oreee.j 
Vol. V. p. 93. 

§ See FtndicUe^ par. i. p. 4. || See my Notes below, pp. 267, 269, 272, 273. 


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 
difierent 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 Irenseus 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*, Irenseus combats at the same time the errors of the 
Docetse, of the Ebionites, of Menander, of Satuminus, &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 f, 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 

* '* Porro autem ut banc Valentinianam hsresim ex corniptis saperiorom haere- 
ticomm fontibos profluxisse planum facial, ezplicatft primum Regul4 veritatis, 
dare paucisque exponit qns fuerint Simonis Magi, Menandri, Satumini, Basilidia, 
Carpocratia, Cerinthi, Ebioneomm, Nicolaitarum, Cerdonis, Marcionis, Tatiani 

▼ariorumqae Gnosticomm impia oommenta propndiosaque dogmata." See 

Le Naurry, Apparat., Lib. ii., edit. 1708. Dissert. 6, in v. Irenaei Libros. 

t These have been collected by the Venerable President of Magdelene College, 
Oxford : " Phtrium Anonynwrum, t quibua nannulU ApottoloB audierarU^ ReUquia^ a 
S. IreruBO gervaUB." See JReliquia Sacra^ edit, alter., Vol. L p. 47. 

t See above, p. Ixi. 



Pearson has declared that the Ignatian Epistles contain numerous 
passages directed expressly against the Docetae 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 Irenaeus, who was accustomed to cite the authority of earlier 
Christian writersj 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 afiectionate 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 
refiiting, appear to render )iis 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 
Daillef, 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 maybe said of his great antagonist, Bishop Pearson, 

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


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 Daill6 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 

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 entirely 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 


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 fidsifications 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 Herof, 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. X 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 Ilnd., p. 339. { Ibid., pp. 326, 330, 331. 

§ Whiston has instituted a comparison between the passages quoted by Eosebias 
from the Ignatian Epistles, and the text itself of both the Greek Recensions, for the 
pnipose of shewing that they agree better with the Longer than the Shorter Recen- 
sion ; *•'' whereby it is evident, Uiat if we keep strictly to the Medicean Greek and 
Eiuebitut* own text, the citations agree with the Larger copy in ten places, and with 
the Smaller only in three." See Dissertatwn on the Epist of Ignatius, p. £4. 




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. Poly carp 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 Scoltetus, Yedelias, &c. See above, p. li. 


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*9 he gives advice to their Bishop Pinytus; and ano- 
ther, which he sent to the Romans, was addressed personally to Soter, 
their Bishop, f 

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 SLgeX 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, ailer 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 ofier 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 that 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 

* Tavraii aWij 67icaTetXeirrai irpof Kva»<r<rtovf, ev p Hiwrov r^f irapotKiai erurjcoirov 
irapaKa\€i^ ft^ fiapv ^(trlov evavayKe^ ro irept ayveiaq roi^ aieXipot^ eiririOevat, r^f 3e t»v 
irdKK&v icaTa<rToxai^€(r6ai aaBeveia^, See EccL Hist,^ B. iv. ch. 28. 

T ''Eti re rod Aiowo-tov koi vpo^ *P»/uuovi eirurroX^ ^peraif exuncontfi rw r^rs Ztn^H 
irpoa-tfrnvova-a. Ibid, 

I There are no data to enable us to form an accurate calculation of the age 
of St. Ignatius. Cave considers tliat 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 oflgncUius^ $. v. If the 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. 

§ 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 F<uti Romania 
p. 167. See, also, tlie Chev. Bunsen's Ignatius von Antiochien und seine Zeit^ p. 23. 


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- 

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 ofier 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 afler 
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, ovaifujv vfiHv ita iravros, he reverts to 
Polycarp, and finishes his Letter with an allusion to certain instructions 
which he had given to him upon some previous 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 

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

* See Notes, pp. 281, 313. 

t By Scultetus, Vedelius, Blondel, &c. See p. 11. 

t See Dusertatio Secunda de Ignatio, cap. iii. §. 9. 


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 Daille* 
acquiesces. But so far as I am able to judge, the very employment of 
these Latin words, desertor, accepta, depositaf, 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 wha:t 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 Episde 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 Episties, 
from the want of any apparent occasion which could have led Ignatius 
to write them, no longer applies to this addressed to the Ephesians. 

* See above, p. Iviii. f See Notes, p. 274. 


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, Scaligerf, and, more recently, 
Baur Xi 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 Chrysostomjl 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 Ephesusf 
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 AninuidversUmes adEtuebU Chronicon, p. 207. 

t In Ueber den Ursprung des Episcopats, p. 149. 

§ See Voesias* Epistola cud And, Rivetum^ appended to Bishop Pearson s Findicite. 

II See p. 108, and Cave's Life of Ignatius, §. v. 

% See Vosjiius* Ep. ad IHvelum. 



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 Smymeans 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, f 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 :{: to this Epistle 
which the rest, according to the* Medicean text, did not appear to 

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 
ofier 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, 830, 381. 

t See Daill^ de Libris Suppositis &c., Lib. ii. ch. xyiii. 

X See Neander, cited at p. liii. 

§ See Daille de Libris Supp<mtis &c., Lib. ii. ch. xxiv. 


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 liny 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 Irenaeus, 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 evinoed by the Lmguage 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 ns : '^ Mr. Cnreton generally 
speaks of this translation as being veiy dose and literal. Cloee and litend 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 fiir better taste prevuled 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 Utter of the text all-important, and when scarcely 



and they are contained in three manuscripts of very great antiquity, tai 
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. 
Tentzelf 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 Jsia — all hope of restoring the Episdes of Ignatius to 
their original and genuine state must be abandoned. Griesbach]; 

any ihing 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 
Britith Magazine^ Vol. xxxi. p. 280. * See p. xxiii. 

t ^' Optimus dijudicandi modus consistit in diligenti Manuscriptorum Codicum 
antiquorum bon»que notse collatione, quorum ope interpolata et comipta &cile 
agnosci et ab auctoris verbis distingui poasunt. 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 Ana^oxki aliunde novus ac genuinus emeigat, de restituendis in integrum 
Ignatii Epistolis plane desperandum erit." See ExercitatUmes Selecta. 4to. Lips. 
1692, p. 61. 

{ ^' Forsitan etiam duplex ilia Ignatianarum Epistolarum recensio invenustis 
hujusmodi studiissuam debet originem. Quid? si utraque, qusB nobis snperest, 
recensio dicatur paraphraais esse Epistolarum Ignatii genuinarum, plane deperdita- 
rum ? Non desimt enim in utraque interpolationum ac immutationum vestigia. A 
diversis Christianorum sectis, quarum altera tamen multo audador fult altera, con- 
cinnatSB videntur editiones. Opuactda Aeademica. 8vo. Jenae, 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 Grriesbach (Joco cito). In the same manner we have the Acts of St. Thomas (see 
ThUo's Notitia uberior novee Codicis Apocryphi Fabriciani editkmis, p. Ixxi.}, The 
Journeying of St. John, The Letter of Pilate to Tiberius, &c. See Birch's Aitcta- 
Hum Codicis Apocryphi. 8vo. Havnie. p. 1804. 


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 Irenaeus ; 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. Zieglerf 
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 X 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 Irenaeus, 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 fiicts by which the prediction is fulfilled. 

* ^ Mihi sofficit, jam Irenseum scivisse Epistolas Ignatii prodienmt sub finem 

88Bcali 2. ant sab initium sseculi 3 : nee potult Iienseos aliquid ipse reperire, quod 
ValentimaniB opinioni opponeret ; qnales tamen sententiae plures in istis epistolis 
postea insunt." Parapkrasis in Epist 2 Petri. Hala, 1784. Prsofat. 

t '^ Bine sobere Kritik konnte zwar noch spatere Interpolationem annehmen, urn 
wenigsten, den Grondstoff fiir den Ignatius zu retten, aber es scheint in der That 
wenig damit geholfen zu seyn, denn ich bin mit andem^Gelehrten der Meinung, dass 
kaom noch ein Ganzes ubrig bleiben duifte, bo bald man alle verdachtige Stellen 
herans wirft." Fermch einer pragmatischen Geschichte der hirthUchen Verfuasimga- 
firmen In den ersten seek Jahrhunderten. Lips. 1798. p. 16. 

t Es ist nicht nnmoglich, dass sich noch andere Recensionem der Schiften einmal 
vorfinden. Lehrhuch der CkristUchen Dogmengesdiichte, Jena, 1832. p. 83. 

*H yap TtXdvff Kaff avrifv fiev ovk eiriieUvvTaif fva /lcj) yvfiw^eiira 
yevifTOu KoraifHapog, Tridavii Se irepi^TJjjJLari iravovpyfog Koa-fjiovfieinj, 
Kou avr!}^ t!]£ dTojOelds dhrjOearepav eavriiv itape^ei ipouveadau 8ia r^ 
e^oiOev ipavTOUTiag roi^ aveiporepoi^* KaBi^ uwo rov Kpevnovo^ fipHw 
etptfrat ewi rHv roiovroiv, Sri 7\J0ov rov ripxov a^pay^ov ovtol, kcu 
TroKuTifjojTov Tictv volKo^ evvfipi^Ci iia re^vi/f Trapofwiovfiivfj, ovorav /xi) 
vapff 6 adevtav ioKifiacau kou rexyrf SieAiyf a/ t^v Ttavovpyias yevofiewiv 
Srav ie eni/juy^ 6 ^^oAicof eiy top apyvpov, t«V euKoK<a^ Svv^ercu rod- 
rov, aKepcuos cov, SoKi^aai, 

Irenseus, Contra Haeresesy Lib. i. c. 2. 







XgitrroVf TXiltrra X^'^S^^^' 

'AjJcoiiyflfL^vog riiv h &b£ <rov ypoffJLfjv^ Ugatrfjuivtiv eag It) vi- 
5 T^av axivfiTov, ifffBgio^a^u [Qbov], xara^iM^Sig rov ^go<rMTOu <rov, 
ov ovaif/(*fjv £¥ &iS, Hugccxay^ai trt Iv X^S^^^* 7 ipiiivtrut, 
v^otrSilvcn TM igof/,af <rov, xcCi Trotvrag TitgaxaKelv, tva (rei^vvrau 
'KxiixBi (Tov Tov roT09 h TUiTfj i'jcifjuikutf,, tra^Kixff ri xtti tthv^ 
fjuoLTixn* Tng iveitreag (p^ovri^i, rjg cviiv afjuuvcv' mpra^ /3a- 
(TTOi^e, ig <ri o Kvgicg' xavTOfv aH^ov Iv ayaTj, oftrTBg voiiig* 


npo2 nOATKAPnON. 

^lyvcLTiog^ xot) &io(pogogf IIo- 
XvxagTof IntrxoTM €KK\fjariai 
'!Zfivpvaio>v^ u,oiXXov iTitrXOTtl^ 
fjt^im tMco Qiov Yiar^og xa) 

A'. 'A^oiixof^^^og trov rriv i¥ 
&eu yycifJUfjVf fjigOLa'fJt,iPfiv ug i'!ri 
TTiTgav axiPrjTjDv, vTBgio^a^etff 
xaT(t^iaf0B)g tov v^otroi'jrov trov rod 

afJLcafjLOV, ov OVdlfJUfiV %V QboI. Hot- 

gotxa}\i (TB i» X'^V*^^* 7 Iviiivo'ut^ 
ir^ofrdiivcn rZ i^dfjuca cov^xa) ray- 
rotg TotgaxaXBiv, iva, trof^mrai. 
*Exiixii trov tov tottov \y vcttrtf 
iTifx^eXsia, (TOL^xtxlj re xon ttvbv- 
fjuarixfj. 'Tfigi»a(r6eifg(pgO¥Ti^€y7ig 
oviev a/juetvov' TocPTCtg fiutrra^Bt 
ig KOI cs Kvgtog' Tavrofv av€- 
Xov h kycLVi}^ oftrTrBg koI vonlg' 



'Enrtatcovov "Zftvpvtj^, 

lyvaTlO^ *£WrtVKOirof *Avrcoxeca(, XOS 

ftaprv^ l^oO Xptrrov, lloXvxOtP' 

TM BTtCXOTM eKKXijcna^ Xfivp- 

valtav^ fJUaXXov BTBCXOTrjf^iva 

WO Sbov WccT^og xot) 'lfj<rov 
XgitTTOv^ TrKBlffTCL ^^a/fg/i'' 
A'. ^AiFoiBx^f^^yog r^y Jr 0€« 
(TOV yveifJLfiv tiigo^cfjuiyfiv wg It) ri- 

TgaV aXiVfJTOV, VTBgio^i^V, XOLT' 

a^iudBig TOV Tgotreirov trov tov 
ofAUfjiov, ov ovaifjLTiv bvQbS. Ila- 
^cLxaXoi CB B¥ x^§^^^ 7 iviidv- 
(Tut, Tgotr^Bhai ra i^OfLta <rov, 
xai Tuvrotg sra^axaXcTv s»a (roi- 
^uvTui. 'Exd/xe/ (TOV TOV roTOP Iv 
Tua-rj BTifj(,BXBitx,i tra^gxix^ tb xa) 
TVBVfj(,a,ux^. Tfjg BveitrBafg ^govn- 
^£^ fig oUbv oLfjuBivov' Tavrag jSo- 
aTtt^Byug KaiffB Kvgiog' xavrwr 
avix^^ eviyaTpja/eTTg^ Koi'JFOiBlg' 

uDQajjOol::::^ Zob;^? iZfJ 

]iii4V) ^qaa ^o i]d\ )au^ ^ ^SimlA ^£u ooi^ ooi 

t^^Sit V^.s ]oailo .^ofi ^^^ «.^fiDoZ; .& a n S^ i^ ]Zqii*^ 

.iul p^l y*! }3ay3 ,Mi^5 ^ ^Al!^ Y^ {^ ,-^ j^l^^ Ui^] 



Epiaoopnm Smyrnensram, 
De UluminatiB. 
Ignatius Episcopns Antiochis, qui 
et martyr JesuChristi, PolycarpO 
Gpiscopo Smyrnensium. 

I. Suscipiens in Deo senten- 
tiam tuam tanquam supra 
immobilem petram firma- 

tarn I quoniam desidero promereri fa- 

ciem tuam immaculatamy quam 

acqnisivi in Domino. RogO te in 

gratia Dei, qua indutus es, 
adjicere ad cursum tuum, et 
rogare on^nes, ut salventur in 
Christo. Defeude 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. 



Ignatius, qui et Theophorus, 
Polycarpo Episcopo Ecclesise 

SmymaBorum, 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. 



aKoif/^firov 'snuvfJM KBJcrfjf^i^og' roig xctr apiga xctra ofMtiduaf 
©got; XaXs/* vot^roiv rag fotrovg fiutrru^i, ig riKziog aSXfirtjg' 
ovov [yaf ] ^rXfi/wi' Koxog, toXv [«a)] xigiog, KuXovg f^a^fiTug lav 

5 (piXfig [/xoyov], X^S^^ ^^' ^^* 8^r/i>* fJuSiXXcv rovg XosfMngovg tf 
TgaoTfirt xTKorcurffi' oh vS,¥ rguvfjua rjf aur^ ifA^vkiurr^^ 3^1- 
f aTStJsrar rovg va^oivtrfMvg ifJt^^^cycug vavu ^govifiog ytvou, 
ig o^^gf \f avatrtv, zou ixtgaiog ilo'au, vg n vig$a'T€gcc. AiCL 
rovTO (TOL^KiKog il kcl) vnvfMtriicogj !W ra ^ai^ofMfct trov ug 

10 Tpo(roifT09 KoXuKivifgi ra i\ aogar» air^;, iva troi ^avigeiffi^' 6Ttf^ 


xToir alrov (rvpitnv vXs^ova fig 
J^ii;' ygnyogss^ a9CCifJ(^firoy 
mvfJM KiK7nfJui¥og' roig K»r 
uvipo^ xotra ^ffietav @%ov Xo- 
Xgi' vavrm rkg votrovg ^a- 
ffra^s, ig rtkuog aSXnrfig' 
ovov xXsim xovogt toXv «fif- 


B\ KaXovg fioL^firag eav 

^iXjIf, X^S^^ ^^' ^^* itrrsv' 
fjuoiXXov rovg XotfLori^ovg iv 
Tpctortin u^orottrtrt* ov vot,¥ 
rgowfjbu rlj avrij ifMrXa(rrga 
^igaviviro^s' rovg vago- 
^viTfMvg If^^go^oi^lg ^avs. 
^pm [Log yUov ig o(pig iv 
airuinv, koh uxB^aiog, axru 
TiPitrriPu, Aia rovro (ro^gtci^ 
Kog u fcx) 7r¥iVfjt,(tuKog, 'tvct 
ra (pmvofLtyoL trov ug xgoceth' 
Tov KoXoLKBvijg' rcL it ko^ara, 
(ttru, 5W <roi ^OLVigofO^' OTOfg 


ot,\rov cvmnif vXuova ?c ^X^^^' 
ygtiyogsi, azoifitfirof vnvfjua, ks- 
xrfifJtfipog" roig Kara, aviga xara 
ofM>fi0ua¥ XaXsi Qbov' vavrm rag 
votrovg fiacra^i, ig riXuog a6Xti- 

rfigy «^ KQc & KOpiOf •ravTWv' avroq yct^ 9^<» 
i/MV e^avroffw. OtOU TXt/OIV XOTOg, 

voXv Ktgiog* 

B\ KaKovg fiadnrag lav ^iX^^, 

rovg 'koifLori^ovg u vgavrtin vxo- 
rairtri' ov va¥ r^avfuc r^ avr^ 
IfATXatrrgof ^6ga^iv$rai* rovg Tag- 
o^vfffMvg Bfji^fi^oxo^g ^avB. O^o- 
vifLog yivovy ig o o(p$g, U too'i, 
xa) axigaiog ilffas), ig ^ ts^i- 
cnga. A/a rovro ex ylrvxn^ ««( o-w- 
/uarof 61, (Ta^KiKog Kai "xyevf/uan- 
xogf sva ra ^am[jt,i¥a tros iig Tgoo'- 
anrov eravopSwr^, ra i\ aogara 
aWljg, iva trot ^avi^<a6un' ivol 


\^oh 'f^ A^ooi .^ lu]} 001 ^ i^lU jlaofiD ^V^ -^U) Uo^^s 
< i 1 Sn J |jOiiQd .^^^^ 1^^^^ ^^^^x f^^ < its') >Q^ . bj] \xa la^; P; 
.|j5Zq^ ^1 w^ ILc^ w^, t-^ W > ]iV » S i V) V^i^l r^] ^ 


Orationibus indesinenter vaca : 
ampliorem prudentiam, quam 
habeS; postula. Vigila, inobdor- 
mibilem spiritum possidens : se- 
cundum a^jutorinm Dei loquere. 
Omnium infirmitates bajula, ut 

perfectUS athleta : qnomodo et Domi- 
EsaL liii. 4. nils omnium. Ipse enim, inqnit, infirmitates 
Mtttviii.17. jjjjgjygg portavit, et languores nostros abstulit. 

Ubi enim magnus fuent labor; 
ibi etiam majus lucrum est 

II. Si bonos discipulos ama- 
veris, non est tibi gratia : magis 
antem pcstifcros subjuga in man- 
suetudine. Non omne vulnus 
uno emplastro curatur. Acre- 
dines enbroche compesce. As- 
Matt. x.i6. tutus esto ut serpens, et simplex 
ut columba. Propterea enim, 

ex anima .et corpore, Camalitcr et 

spiritualiter extas; ut omnia 
quas tibi ostensa fuerint in facie 
oorriffis: qusB autcm invisibilia fue- 
rint, pete ut manifestentur tibi ; 


Orationibus vaca indesinenti- iTbes.v.i7. 

bus: pete intellectum am- 
pliorem eo quem babes. 
Vigila, non dormientem 
spiritum possidens: singu- 
lis secundum consuetudi- 
nem Dei loquere. Omnium oai. vi. 2. 
CBgritudines 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. le. 
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 ; 


fifliivog XuTij, xou ^a¥T0g j^^agitrfjunrog Trsgitro'ivfjg. 'O «a/- 
gog aTaiTil trs, ig xufBsgiffirfig vttvp, fcal ig j(^tsfi»^Ofce¥og 
'kifjuiva, iig ro Qiov lirirvyfiiv, N^^s, ig @iov a6Xfir^g" to S^s^a 
u(p0(tga'ia KU4 ^wj aleiviog, vsg) fjg xa) trv vi^enras. Kara 

5 Tavra a'ov avrl^pv^ov lyi, »ai ra istrfAa f^ov a fiyccTfia'otg. 
Ol ioKOuvrsg a^iivscToi stvat ku] irsgoitintrxaXovvreg, f^ri 
tn xaravXfjtra'ireio'ap' (rrfjds i\ iigouog, ig afiXfjrijg rvrrth 
fj(,B9og* fJUiyolXov [,y»g] itrrtv kSXfirov iignrOai xtti vixaf' 
fjutXitrra enxeif &iov voivra vvofjuivnv fifJi^g iu, l^tt 

10 xou alTog hfMig vvofJUBiifif. IlXsoy (rrouiouog ysvov ov u. 


fA^fjiivog XstTif, xa) va^rog 
yoLgltrii^ctrog TSgitravfig. O 
xcngog avonTii <r6f ig xvfiig- 
vfjTui avefjLov^, xai &fg yiifJLa- 
^ofjt^ivog XifJi^Bvet, ilg ro &eov 
Ivirvyjiiv. N?^6, ig Qiov 
kO'knriig* TO ^ifjt^ft a^Sug- 
iTia xfti ^Qitri ateiviogj Tig) ^g 
xa) (TV nTU(rcti. Kara tolv- 
ra (Tov a,yTi\l/vj(jo» iyof, xai 
ra iitrfjt^oL f/uov a ^70- 

r'. 0/ ioxomrtg assort- 
trros n^oLi xoa BTtgoi^iafrxa," 
'kovvrtg, fju^ trs xaruTXtio'a'i- 
raf(rav. ^Tfj6t%iga7ogjig aKfjL<av 
TuvTOfAivog* Ma^aXot; Btrriv 
aOXfjrov TO iegSffSitt x»i ¥i- 
xcLv' fjudXto'Ta de inxiv Sbov 
TcipTa UTOftivii^ iftoig iu, ivot 
xou avTog ^fiug v'jrofjt^iUif. 
nXsoy (Tvoviouog ymv ov s/. 


fi^fihiv (TOi Xe/Vi;^ xou vctvTog ytL- 
giiTfiaTOg vigKTtFivjfg, 'O xatgog 

OtTaSTil 0*6 evxetr^ar AftrTBg yap XV- 
^SgvflTIf avefMi avfifiaXXeratt XOU ig Vf^t 
XBifMii^OfLl^lf }^ifJLB9€g evSeroi eic o-mtij- 
piav' ovTta Hat vot tj evx? ^gOg TO SVITU' 

yjTi^ 0go5. N?(ps, ig ©gotJ a^Xjyrj^^, 

ov TO ^eJiti/ta, kpOugtriCt^ X(X,i ^0^ 

OLisiviogf Tig) fig xol) cv TiTrn- 
trui, Kara tu^tol trov avrt'^v^og 
iyi, xou ra ii(rfjt0a, fMu a iiya- 

T\ Ol ioxOVVTig CL^lOTitTTOi it- 

poLi, zttJ iTigoitiourxaXovPTig^ fji,fi 
(Ti xocTOLTXfi<r(riTej<ro^if' cTfj^i Xk «• 
igouogt ig oKfAav TVTrrof/iivog. Ms- 
7aXot; itruv affXijTov, iigitrOah 

xou ViXUP' fJt^akurTO^ ^e iPiZiV 

Qiov TtifTOL vTOfJt^ivttv fifMig iih 

iva xou aVTOg hfJI^oig avaixetv^ tk 
•njv fiatriXetav, HXilov TgOffOig Tfj 
OTOVOfI OV it' o-vvTomrepov ipa/u' 



. ft V^ iii> ^ojji wA>'oJs|o .^ 4 *^ 1 *«^S i> )oai| |j] >0|,^^ n ") 
• ^&^)^ p:0 -^ f»Lk ^^^^£im k^ooi .oat ^ f jnipni^ .'i n am 11 


ut nihil tibi restet, sed totius 
gratiae abundans sis. Tempus 
deposcit te^ tanquam gubema- 

torem^ prcMperam yentum petere; et 

sicut navem periclitantem por- 

tum aptuxn ad salatem requirere. Sic et te, 

Dei athleta, ut nubem incorruptio- 
nis et vitam aetemam perdpias: pro 
qua et tu confidis. In omnibus 
pro anima tua ego efiBciar, et 
vincula mea quae dilexisti. 

III. Qui se arbitrantur fide 
dignos esse et alitor docent, non 
te circumveniant : sed sta firmus, 
sicut incus quae percutitur. M ag- 
ni enim athletaB est, vapulare 
et vincere. Maxime autem pro 
Deo oportet nos omnia sus- 
tinere : ut et ipse sustineat nos 
in regno. Plurimum addo ad 

festinationem ; continuanter curre : 


ut nullo deficias, et omni i cor. t. 7. 
charismate abundes. Tem- 
pus expetit te, ut gubema- 
tores vento8, et ut qui in pro- 
cella est portiun a Deo po 
tiendum. Vigila, ut Dei 
athleta: thema incorruptio, 
vita aeterna ; de qua et tu 
confisus es. Secundum om- 
nia tui refrigerium ego, et 
vincula mea quae dilexisti. 

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


Tovg Kuigovg KarttfiMvOavi' rov ung xaigov ^go(rioic»3 to9 oij^o¥0¥, 
T0¥ aogaro¥f ro¥ i! if^oig ogarov, rof a-^fikoi^rtrof^ ro9 CMrct^t rov is 
iifJttSiq va6firoVi ro¥ Kctrk xa^vrct rgovov is Zf^&g v'jrof/^iUttvra. Xjjgai 
fjih afJUiXiitrOonreLf" fjutra rojf Kvgsoif (rv CLvriv ^govricrrfjg itro. MijXip 

5 a»iv yifcifjt^fig ffov ymcfioft fj(,fiis tru aviu @6ov yveifjiftig ri vgatrtri' 
ovig ovi\ vgoirtrug. Y^vtrraSu. Huzvorsgoif ffUfctyvytti ym<r6aftrttv' 
l^ oyofMtrog 'jcavrctg ^fiTH' iovXovg zai iovXag (mi VTC^^^arsi* aX- 
Xa [JUfih\ avTo) (pvtriovtrdutrav^ aXX* [^;] i\g io^ccv @%ov crXsoy iovKiv^ 
iroj(raifi t¥(t Kgeirropog lXBv6sgiag kvo Qtov rvyfiftnif* ftfj igctr^trctf 

10 aTo Tov xoivov lXiv66gov(r6(ti^ ipa fuj iovkot ivgt6i(ri¥ \vt6vfLiag. 


Tovg Kmgovg KOLTafj(,av0an' to¥ 
wng KcngO¥ Tgocrioxa, tov a^XS^ 
yov) TOP ou>go^ToVi TOP ii ijfJtMg 
og(tTO¥, TOV ayl/fjXa(pfjTOP, tov 
avafffJ9 TOV ii fjfjuoig vaSfjTOv, 
TOV KOLTOL ^avTo^ Tgovov it* ifju£g 

A\ XfjgOLi fifi afJ(,6Xiiir6e^(rav' 

(LiTOt, TOV KvgiOV (TV O^VTOfV (pgOV* 

Tia-Tfjg S0-O. MfiSiv ctviu yvi- 
fAfjg (TOV ymffSofy fj(,fji\ (rv o^vsv 

@iOV Ti Vgafffft' OTig ovii 

vgatrtrugj ev^radfi^, YIvkvotu 
gov o'vvaycjyaa yivitrffoHroLv' e| 
ovofJuuTog xdvTO^g ^fjTU' iovXovg 
»a) iovXag (mi vvigfj(poivu' aX- 
Xa fAfjii avTo) (f>v(riova'0cja'av, 
aXX' ilg io^uv Qeov xXiov iov^ 


6sgiag kxo ®iov Tvyjutriv* fjtJn 
sgo^Tonrav axo tov xoivw} eXct;- 
0egov(r6atj iva fAvi iovKoi svg€- 
Goiffiv TTig ixiSvfAto^c. 


TOvg KOLigovg zaTafjudvSo^vs' ^ ev- 

rai^ ei, piKfja-ov' mie yap €<m to frra6iov, 
€K9L ie M rntpavot, llgOtrOOKOt Xpiarov 

TOV vtov TOV Qeovt TOV OLYPOVOV ev XP^^* 

TOV kogaTOV rS ^et^ OgOLTOV cv vapKi 

TOV Cf^fiKetipfiTOV KOi aMi^% m( mn 

futrov Oi fifMtg de airrov irai ^nfXa^ipiov 

€v auftarf TOV UXa^ij^ &i Seov, ii 

fifMg de Xa^fiTOV, tk Mpmrov, TOV 

KaTO, xivTu Tgovov a i^fjuoig 


A\ A/ x^S^^ f^^ af/*sXiiir6of- 


^govTitrriig itro. Mvjisv aivtv Tn% 
yveifjurig trov yivur&ej, fjt,fji\ ffv aviv 
&iov yveiftfig r/ vgoitrtn* ovsgov- 
ii xgaTTUg. ^viTTaOti. YIvkvo- 
Ttgov (rvvayvya) ymtrdoixrav* i| 
ovofJ(*»Tog vavTag ^tu' iov'kovg 
Koi,h iovXitg (Ml VTSgfi(pavu* aX- 
Xa fJLfjii otAJTo) (pvtnovffOoiMrav^ 
aXX' iig io^av 0sov tXbIov iov- 


GigioLg Tvyoixriv itvo Qtov. firj 

aipermrav UTO TOV XOtVOV SXSU- 

6sgov(r6oLi, im [Mi iovhoi evgs- 
SeHo'sv IxsOvf/^iag. 


^^flDO&J P |&^^>') .^&J^.^ f2U£D >QAfiD) ^^^^.fO >0|Sn\o> 0(71^ 

ii>nn^Si ^1 PI .^Q^oiJ ^oJcn P^l PI .^Qj^l P |Zcn:£Po |,^sS 
|a-^^H^> |y-£L^ ^o-^^-ij P> (o>fi*2u lo^ ^9 ^ p 


tempora cognosce^ at in ipsls sem- 
per vincas. Hie enim eat stadium, ilHc co- 
rona. Expecta Chnstum filium Dei, 

intemporalem in tempore, invisi- 

bilem natura, visibilem in came, 
impalpabiletn et intactum, ut in- 
oorpoream; oorporenm vero propter nos 
et contrectabiiem: impassibllem^ at 

Beam; passiblletn yero propter 

nos, at hominem. SeCUnduHl Om- 

nem modum propter nos sus- 

This version ends here. 


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. ViduflB 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 jno- 

mine omnes qusBre. Servos 

et ancillas ne despicias : sed 

neque ipsi inflentur; sed in 

gloriam Dei plus serviant, ut i cor.Tii. 22. 

meliori libertate a Deo po- 

tiantur. Non desiderent a 

communi liberi fieri ; ne ser- 

vi inveniantur concupiscen- 





Ta7; ai€\(pa4g fjuov Tgo<rXaXu^ ayamv [b] ru Kvgw^ ztu rdg 

fjt^ov TOL^kyyiKkti u ovo/JMn [rov Kvgicv] 'It^d'ov 
^ Hgio'TOVy kyaxS,¥ rkg ffUfJiffBiovgy ig i Kugs$g rif^ Mzkn^iav 
[avroij]. Ef ng iuparcti if ayvsict fMvufj ug rifMiw riig g-etg- 
xog rov K^vgiou, h cLKctv^fifficL fjt,inrej' sav xavyjnu^ftrai^ avti- 
KiTO' lav ym<r6ri vkriv rov iviffxiroVf i(p&€L^rai. II^Td 
de roig y(tfiov(rt xai roug yoLfiovfJi,6vaig, f^tra ypvfLTig rov 
10 iviffKOTTov r^y ivoiffif ironlffdoHf ivoL ycLfMg ff mara Kvgiov, 
kol) (Ml xar iin0ufiiet¥. Huvra [ds] ilg rifj(,fiv Qsov yiHtr6cif 



£^ Tflc^ zoLKoriyjfiag ^ivyit 
fjuoiXXov ii v6g) rovrm ofj(,iXiuy 
vosov. Talg aitX^ulg fMU vgotT" 
KuXii, uya^mv rov Kvgiov, zai 
roig <rvfJi*^ioig agKUcSai (rugx) 
xou TViVfJMn. OfMictg zai 
roig aiiX<polg fiov irugayyeKkSj 
sp ovofMLri *\n(rov ^^ttrrov, ayc^ 
^av rug trvfJL^iovgy ig o Kvgiog 
riiv liCKkriffioLy. YJl rig ivv<tr<ti \v 
iyvsiaf^svsiVj tig nfJUfiv rov Kvgiov 
rfjg (Tot^Kog, i¥ oLKav^fjtritt fjuM- 
TAi' say KOLvyfl^nTOLiy i^vciXero' 
Koi say yvoftrdi} tKbov rov et/- 
(rxivov, i(p6a^rm. TlgeTU i\ 
roig yoLfMvtri xcu ralg yafMv- 
fi»6V(tigf fjuiroL yvoffifig rov esn- 
cxo'Tov rr^v ivatrty xonlffBon^ /Va 
yafjuog if xurci Sew, ku) f^rj 
Kur iviOvfjutav. HuvroL sig rt- 
fju^9 Qbov ym(r6af. 

£'. Tag KO^Kortyjflo^ (pBvySj 
fMiWof it vi^i rovrm Ofj(,iXioLp ftSi 
voiov, Totlg aiiX^alg [mv Tgotr- 
XaXc/ ayax£if rov Kvgsov, kcl) 
roig <rvfJt,(Bioig k^KiltrdoLi ffoogz) 
Kcu vnvfMtri. *OfM>icjg za) 
roig iieX^olg fiov TagayytKkif 
iv ovofAart Iffffov Xgitrrov, aya^ 
Tay rag trv/^^iovgi ig o Kvgiog rnv 
ixxXfitriav. £/ rig ivvarai sy a- 
ynief, ^syf /y, tig rifMiv rtjg aragxog 
rov Kvgtov, 6y UKav^fitria fiM- 
ru' \av Kav^fjtrfjrai, ardikiro* 
Koi 6ay yvoftrS^ TX^y rov 6ti- 
a-zorovy i^agrai. Tlgivu ii 
roig yafjuovtrt, za) ralg yafMv- 
&atg, [jutra yveif^fig rov €Ti- 
trzorov rfjv Uofinv 7rotila'6ai, tva 
yafLog ^ «ara }Lv^iov, za) fi^fi 
zar \vi6viJuiav. Wavra tig rifjunv 
&iov yivBirOa. 


.^^oiiL^^ ^ Vn V) juooi ^9 Mf»^ .^O'^ I&jLo jiL^j. -lo 

.^A^^>^ ^ooou ^onm^lf ]in\nSm^ ^^i^>>^> \ju!^o Ii"" S 
.|oau l^iJ^^ 1f-c^P r»? >0 |'^^'> •I'Vi^ ^^ ^t^'" ivP<^l lo~' 


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 JesuChristi, 
diligere uxores, ut Dominus 
Ecclesiam. Si quis potest in 
castitate manere, in honorem 
camis 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. 



cLvrm fMi TO fJi^i^og ysvotro ly^uv Ta^a &iZ. ^vyxoTnoirt aX- 
X^Xoi^9 (rvya6XuTi, (rvvT^^ytn^ ffVfMroiiryfri^ trvyKOifJLoitrh, trvpi- 

5 yil^i(r6iy ig &iov oixopofJi^oty kou irugiigoi^ kou vvfigirai. 'A^i- 
crxBTS Z (rTgoLr6vs(r06i a(p oZ xa) ra h'^mia KOfiitrstrSi, iAfirtg 
vfMJif ietre^Tofg iv^tdlj. To ^avritrfJiM vfiiif fAivirtiff ig oTXa* h 
T/Vri;, ig ^igtX6<poLXaiu' fj ayuTfjy wg io^v' ij vrofMvij, ig vav- 
oicKioC TtL iixotriTu vfiMv^ rk [ayaSa^ ^7^ vfiiv' lya ra azxsTra 

10 vfiiv a^ta. Sbov K0[Ji,i(nj(r6s, MuxgoOvfiilri fAir aXX^Xdiy 
Iv vgaoTfiTi, ug &iog fJuiS' vfjuip. ^OvoLSfJLijv vpuiv ita Tuprog. 


/ya KtLi KDtog vfttv. Aprt- 
y^vj^op iyeif Tcip vvora,<r<rofi*iPafP 
r£ iTiCKMoff v^itr^vTi^oig^ iia- 
xopotg' KOI fjL6T avraip fLot TO fi^i- 
gog yiPOiTO ir')({Ip ev &iZ. 2yy- 
koviSLti aXX^Xoigj (rvpaOKslTif 
(FVPT^iyjtTi^ trvfi^TOLtr^eTS, <rvy- 
KOif^acSi^ (rvpeyiigetrffej ig (dsov 
oiKOPOfJuoi, xaa vxgeigot, xctl v^fj- 

giTai, *Ag6(rXBT6 S (rTgOLTBV6(r06, 

a^* ov cat TOL O'^mia xof/,i^s<r6i. 
MfjTtg vfLGip iitrBgTofg evgiO^. 

To iSuTTKrfJLOt UfJL-eip fi^iPlTO) ig 

oitXoL' fj ina-Tigy 6>g T6^i«s^a- 
Xa/a' h OLyoLTfjf ug iogu' fj vvo- 
l^opfi^ ig xocpOTrXioL' t» isTOcriTa 

Vf^iPj TOL igyOi Vflip' hot, TOL OLK- 

zerTOL vfMJP oL^ia. xofJi^itrfich. 
MoLxgodufJi^TjiraTe oSv fjt,iT aXKri' 
"km iv TgaoTfjTiy ag o Qiog Uftip, 
*0»ocif/,fjp vfjuojp iioi KO^PTog. 


5"'. Tw ivto'KO'X'a v^otrB^iTtf 
tpOL Kon ^6og vfJi^tP. Ayr/- 
y^v^op iyoj tUp VTOTOL<nrofLip»p 
ivitrxoTu, vgBtrfivTtgiaf, iiOLKo- 
potg' f^iT avTup (Ml TO f/*igog 
yiPOiTO lyiip Tuga Qsov. 2t>y- 
KOTiUTi aXKfiXoig, trvpo^XilTi, 

(TVPTgej^eTi^ (TVfJLVOLfr^iTi, (TVy- 

KoifMtrBii trvpsyiigio'Se, ig &gov 
oixoPOfMh^oti vagiigot, »a) vrfj- 

giTOLl. 'AgitrXSTB S (TTgO^T^Viffh^ 

a(p* ov xa.) ra O'^dpia xofjt^io'ia'ii. 

MfjTig VfiMP iiO'SgTOJg IVgiOff. 

To ^a/jrTi<r[Jt*a vf/MP fLtPiToi ig 
OTr'ka* ii TitTTtgf ig T5^i»s^ot- 
Xa/a* ^ uyuTfiy ig iogv' fj inro- 
fMPfii ig TapoThioc' ra is^otrtTa 
vfMipf ra egya^ vfjuip' tvoL ra ax- 
XBTTOL vf/MP aliaOcou K0fi,i(rritr6i, 
M.a.xgo0vfj(,ElTi ouj' fjt,eT aXX^Xo^y 

iP VgaUTTITtf KOI Seog fJtjid' V(JMP. 

Opaif^fJp vfjuip isa TrapTog. 


\oai] ]2] .xQ^s ^q^mJ jou^ ^y jaonm^ta r^t^^ ^o2u9ai 

IjoJ OfZH^ .]9f^ >Q^ n\V)S .)9u^ Zq!^ \Li^ ^ ]oaiZ ^ocn^A^ 

•« **• *• "• 

* ' * • 

ZqJ^ ^QA^iftOi It^s^ jooiZ -^^^l? ^) l^^^f )£u3aia^ ^o^^noZi 


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. NuUus 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. 



g€VB(r0»t [avr ifiov, zaSoitg lpsTuXafj(,9j9 tros]. 


X^tq T^ ^vpia^ eipipfcvei^ <^ iiij\<adri 
fioi^ dca T7IV vpotrev^^v v/mZv, Kq^ta 
evOvftorepos e^evofitiv ev ifMepifwiq 
0eoil, eav vep iii rov vadeiv Seov 
eriTvx^^ €ij TO evped^vai fAe ev rf 
avatrrcurei vfx<av nradtir^v. Upe^irei, 
UoXvKC^tTre BeofAcucapurroTare^ trvfifiov- 
\iov 0707611' Oeovpeveo'TaTOPy koi ;^ei- 
poTov^trai Tiva^, ov ayainfrov \iav ex^ere 
Kat aoKvoVf oq ^wri<r€Tai deoipofiog «ca- 
\e7ffdat' rovTov KaraSiZffai, tva iro- 
petjdeiq eU ^vpiav ^o^aff^ vfJMv riiv 
aoKVcv affavffVf eU ^o^av ILpttrrov. 

^gitruavog iavTov i^ovtnav ovx 

Tovro TO tlpyov Seov etrrtv Kat vfiZv^ 
orav avr^ atratyriafire, Tiurrevta yap 
T»J x^piTi, oTt eroifioi etrre ei^ eviroitav 
0ea> av^Kovfrav eid»$ ow vfim* ro 
truvTovov T179 aXffieia^^ ^i oXiywv v/io; 
ypafifiartav nrapeKoKefra, 

H^ 'Eirei iratrat.% rat^ cKicAi^aiaii 
ovK rjivv^fjp fpayjraiy ^ta to €^aitpvfi% 
ir\€iv fie airo TptacAo^ eU NeavoXcv, utq 
TO dehfifjLa 7/oo<rrao'<rei, ypcnfreiq to?? 
efjLirpofrdev eKK\fi<riai^^ wi 06ot/ yvwfjLtiv 
Keicrtifjievoif eU. to koi atrrovs to avro 
TToi^erar 01 fiev ivvapxvoi, irel^ov^ ire/i- 
yjraij 01 de, eTTitrroXas ita rZv inro <rov 
TrejjLirofjLevfav^ tva h^atrdfiTe ata>vi<f 
e7p^, c^ a^ioq &v. A(nra(ofjiat Tavra^ 
ei ovofjLaroi, icat r^v rov 'EircT/Doxov, 
trvv o\(0 T^ oiKifi avT^ icac riav reicvtav" 
atnra^ofjiai "AttcXov tov ayaTrtjrov fiov' 

ourTCL^ofLcn Toy fAsXXovra xarot^ 

^iovtrffus rovBtg'S.vpiav vogBVi(r6oti' 

etrrai j} ;^a/Of( fier' avrov ita nravTos, 
Kat Tov irefjLtrovTo^ avrov HoXuKapvov. 
^ppiaaOat vfia^ ^la iravrog ev &e^ 
fIfjMv 'Ifitrov X/OfOTO) evyofiat^ ev a> iia- 
fieivtfre ev evorrjrt Seov Kat eirttrKOir^, 
'Ao"irato/uai **A\Ktiv ro voBrjrov fxov 
ovofxa, '^EppcMrBe ev Kvpit^, 


Z\ 'Eireiii^ f) iKKXritria ^ iv *Avrto- 
X^iq r^^ ^vpia^ etpijvevei, ^ eifjXuOii 
ftot, ita rrji vpoaevxfii vptiuvy Kqyi ev- 
OvfAorepoq eyevofAijv ev iftepipwiq Oeov, 
eav Tep ha rov nradeiv Qeov eictrvxta, 
eU TO evpeSijvat fie ev rj atriaei VfAWv 
futOtrnptn Tlpeiret, IloXvKapire OeopLa- 
Kapttrrorare, trvfkficvKnov ayayetv Beo- 
nrpeirefrrarov^ Koi yeiporov^a'ai^ t? rtva 
aya'wtjrov \iav e^ere Koi ookvov, o^ 
ivv^a-erai Beo^pofxo^ KoXettrBai' tov- 
Toy Kara^twrai tcopevOnvai eU Tvptav, 
tva vopevdeU eU ^vpiav io^iffti v/imv 
rifv SoKvov ayamriVt eU ^^av Seov- 

O Hgitrrsitifog l^owriuv lavrov 
OVK lyu^aXKot, @iai tryoXoc^is. 

Tovro ro epyov wov etrrt Kai vfuav^ 
orav avro anraprlvrfre. Htvrevta yap 
Tjj ;^ap<Tf, oTi eroifjLoi eare eU eiVorfar 
Se^ avtfKowrav' eiiwg vfuav ro avv- 
roftov r^i aXrideia^f h* oXiytav v/^a^ 
ypa/nfAarav TapeKaXea-a. 

H . 'Eirei ovv vifratg raiq CKKX^o'ttug 
OVK ri^vv^dffv ypayjrai, dca to e^atipviji 
v\e7v fie airo Tptaaiog eU NeoroXi i/, dt^ 
ro deKfipa vpotrraatret, yfKC^lret^ rat^ 
tfiTTpoadev €KK\iij(riatit ^ Seov yv^tfv 
KexnipLevo^^ et% ro Kai oiVouy t«Gto 
voi^trat' ot fiev ^wafievoi, ire^ov^ ire/i- 
yjfai' ot ^e, eiriorToAaj, ha rSv vro <rov 
irefAirofievtav, tva h}(a(r6rire ev atcnrito 
^pytoj w^ a^ioq &v, 'AcnraCofiai Tavra^ 
e^ ovofiaroif Kat rfjv rov 'EircT/)oxov 
trifv o\<^ rQ ocictf avrijit xax r^ov reKvwv' 
ounra^o/jLat "AttoXo*' tov ayannjrov fuov' 

cunroi^OfMti rov (jLiXXopra kcctot- 
^iovtrSus ilg I^vpiav To^ivitrdm' 

earat 1; x^P^^ /***''' f^^ov ha iravToj, 
Kot rov nrepLnrovro^ avrov TloXvKapvov, 
'EppoxrOat vfjLos ha Tavro^ ev SeQ 
tjfi^v 'Ij^o'ov X/diot^ evxpfjioi, ev Z ho' 
fjLeivare ev evorrjri Qeov koi evitrKovf, 
'Atnra^ofjLat "AXki^v ro iroOtjrov fioi ovo- 
fia, *A/iifv' ijxopK. ^'EppoHrOe €vKvpi<^, 



VII. Quia Ecclesia quae in An- 
tiochia Syrice pacem habet, ut osten- 
sum est mihiy per orationem vestram, 
et ego leetior lactus snm in sollicitu- 
dine Dei ; siquidem^ per pati^ Deo 
potiar^ in inyeniri me in oratione 
vestri diadpulum. Decet, Polycarpe 
Deo beatissime, concilium congre- 
gare Deo decentissimum^ et ordinare 
aliquem^ quern dilectum yalde habe- 
tis et impigrum, qui poterit Dei cur- 
sor vocari: et hunc dimificariy ut 
yadens in Syriam, glorificet yestram 
impigram cnaritatem^ in gloriam Dei. 

Christianus sui ipsius potesta- 
tem non habet^ sed Deo vacat. 

Hoc opus Dei est et yestri, quoniam 
ipsiperfectiestis. Credo enimgratise, 
quoniam parati estis ad beneficentiam 
I)eo decentem. Sciens yestrum com- 
pendium yeritatxSy per paucas yos 
literas consolatus sum. 

yill. Quia igitur onmibus Eccle- 
siis non potui scribere, propter re- 
pente nayigare me a Troade m Nea- 
polim^ ut yoluntas preecipit : scribes 
aliis Ecclesiis, ut Dei sententiam 
possidensy idem et ipsos &cere; hi 
quidem potentes pedites mittere, hi 
autem Epistolas per a te missos, ut 
glorificens setemo opere, ut dignus 
existens. Saluto omnes ex nomine ; et 
eam qusB Epitropi, cum domo tota 
ipsius, et filiorum. Saluto Attalum 
dilectum meum. Salu to fiiturum 

dignificari ad eundum in Sy- 
riam : erit gratia cum ipso semper, 
et mittente ipsum Polycarpo. Va- 
lere yos semper in Deo nostro Jesu 
Christo oro ; in quo permaneatis in 
unitate Dei et yisitatione. Saluto 
Aiken, desideratum mihi nomen. 
Valete in Domino. 

nP02 EOE2IOT2. 

^lyvariog^ o kol] &so(pogogf r^ iv'koynfM^i} ^y fjt,%yi6u &tov 

tKXeXsyf/fSVfiVi iv ^u6u iXtiStyS, iv ^iXfifJtMn rev Hargog 

5 Ij7^ou Xgt(rrov rov &6ov fjfMfVj rij ^xxXfitna rif ccziOfMi' 

x-agitrr^f rrf ovffj iv 'E^fo^jw, ir'Kua'Ttt Ip *lfi<rov Hgitrrai 

'Avoie^afJLivog iv @6u to voXvayaxfiroy vfiip ovofMt, o KiZTticdt 

(pvtrsi otx»iu, kol) xctra xitrrtv xa.\ ayuirfiv 'Itiffov ^g^trrov rov ^a- 

10 r^gog fjfjbcip, fAtfiffjTcu ovreg @eov, ipa^oifTVgfitravrsg if oufi^ari Siov 


npos E*Ei:ioYi:. 

lymnogt o xa) Qso^ogog, r^ su- 
Xoyfifiiyjj iv f^iyiOn @%ov 
YloLTgog irXfigoifJi^artf ry T^OA^- 

TuvTog i\g io^ttv vagafMvop, 
orgiTTOP, imfJifivfiVy xa) exXs- 
hiyfjuBVfjp^ h vctOu aXfi6ivSi 
U ^BXfjfjt,»Tt rov HoLTgogy koi 
lijcov ^gtiTTOv rov &tov 
hl^i^i TV ixxXfjciu Tij a^to- 
fj(Mxagia'T^9 T^ ovcif iv *]SiPi(ru 

T^i 'Atrial, vT^UtrrOL IV ^If^fTOV 
Hgia'TM KOt EV OL[JU0JfJU(» ;^a/oiT< 


A\ *Avoi6^afj(,Bpog hSiu to roXv- 
ayuTfiTOP trov opofMt, xixTfitrdt 
(pvtru iixot,ia, xoltol Titrnv xa) 
ayaxfjv h Ir^trov ^gitrri ru 2ftf- 
TTigi iifjimy fjuifjufira) ovng @%ov, 
ava^ofTvgfio'avTeg h asfJiartSiov, 


nPOS E<1»ESI0Y2. 
lyvariog^ o xa) 0so(po^og, r^ sv- 
Xoyfjfiivj/ iv fJUsyiSsi &€ov 
Tlargog xa) 'jrXfigeifMLTi, r^ Kal 
xgoofgitrfAUiji sr^o alojvoiy ihai 
iia xavrog ug io^av xaga- 
fiovov, argivrop, fjpaf[Ji,iPfj¥, xa) 
ixXiXiyfJuivfiP, ip ^xraOu aXtj- 
dtPUy sy ^sX^^ri 0eotf Wa- 

TgOg, KOt Kvptov nM^v IfiffOV 

HgiCTOV rov lirnnpo^ il(^^9 tti 
ixxXfjtna r^ a^iofMtxagitrruy 
ry ovtri} iv *¥»<pi(rat rij^ 'Atrial, 
xXBiirra iv *lfi(rov Hgicrru koI 
sy afJueHfji^v yjoLga X^^S^^^' 
A^ Aviii^afifiP vfiiv iv Qti ro 

ToKwoOtjrOV OVOfML, XiXTfJcSi 

pvtrii iixaltty xa) xara icltmv 
xai ayaxfjv ep Hgio'TS *lfi(rov 
r£ ^dfrijgi ifMipj fjt,sfJLfira^ 
ovng &eov (fnXavOfmrtai;, ava- 
^afTVg^(raPTig \p atfjuars Xpun-oZ, 

g]>w\g^] :Zq^? *^^''^? :aL^) 

•. \^] ]a)J^y oiZosfs l^fS^; )^?^ .upo^oaU ooi; uso^^Li^) 
^..iOi^ .|:5a^ V^dA> %.«ci^ .^ou^ ] <i*«A V^ ^o^^ <.«aia3|^ 

.lai^^ Uc'tS to2Lj| -^ZVo .)9u^> U^-fii^ fi 




De imitate, scripts ex Smyrna. 

Ignatius, qui et Theophorus, 
benedictae, magnitudine Dei 
Patris repleta, et pradesti- 
natae ante ssecula^ut sit sem- 
per in ringaiari gloHa, incou- 
vertibilis, et adunata, et 
electa, in passione vera, in 

VOluntate Dei Patris et Domini 
nostri JeSU Christi Salvatons; 

Ecclesise beatitudine dignae, 

quae est Ephesiae Ames, 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 hamanitatis Dei, at vi- 

vificati in sanguine Christi, 


Ignatius, qui et Theophorus, 
benedictae in magnitudine 
Dei Patris et plenitudine, 
praBdestinatae ante saecula 
esse semper in gloriam per- 
manentem , invertibilem, 
unitam, et electam, in pas- 
sione vera, in voluntate 
Patris et Jesu Christi Dei 
nostri, Ecclesiae digne bea- 
tae, existenti in Epheso Asiae, 
plurimum in Jesu Christo, 
et in immaculata gratia gau- 
I. Acceptans in Deo multum 
dilectum tuum nomen,quod pos- 
sedistis natura justa, secundum 
fidem et charitatem in Christo Eph. i. is. 
Jesu Salvatore nostro, glorificato 

Jesum Christum Deum : quia imita- Eph. t. l. 

tores existentes Dei, et reac- 
cendentes in sanguine Christi 




TO (TvyyiviKov %gyov TsXiiatg aTfigricttTB' axovtravrtg yct^ fie 
iiiefiiyop aTo ^vgictg vng rod K0i¥0v ovofjbarog Ka) iXxiiog, 
iXvi^ovra rlj le^otrivyl^ vfiip ixirvyuv iv ^Veifiij ^figiOfjiM- 
Xfiffcti, iv(t iia rov iTrirvy/iv iv9fi0i (Mtdfirriq upm &iov, Qxs 
5 lielv i(rT0viu^6Ti], 'E^E/ ov¥ r^y ToXvrXfihtay v/mHp ip ovo^ 
fjuart &60V aT6iXfi<f>(t ip 'Ovi^trifioff rS ip ayavif ahfjyfjraf 
iTiffKOTOf vfiiy' OP iv^ofjLCti xcLTOL '\fi<rovp ^giirrop [top KvgiOP^ 
vfjLoig aya^aPi xai Traprag vfiag ip ofioieifia^ri avrov upui. 
¥,vXoyfi7og yag o ^ugKrafiepog vfjup a^ioig ovtn roiovrop ivIckotop. 


TO ffvyytPixop t§yop reXuag 
aTfigria'aTe' kzovcapng yag 
isiifjuipop aTO ^vgiot^g vng rov 
Koipov opof/M.rog kou iXviiog, 6X- 
vi^opTo^ rj TTgoffivylj vfiUp ivi- 
Tvyup ip 'Voifiif ^figiOfiaj^^troLi, 

IPU ita rov fiapTVpiov iTiTV^UP 
ivP9]0i fAa^Tirfjg BlPai rov inrep 
^^Zv eavTov aveve^tcovrog Qiat trpov- 
<l)opav KOI Ovviav, KrSi OVP TfJP VO- 
XvrXfigiO^P Vfieip ip 0P0[JM,7l idiov 

aiFiiXfi(po^ fy ^Opfitrifji^i tm ip 
OLyotTIf aiifiytiTiu, ificip de ev 

(rapKi ixiffKOTtjf* OP iV^OfJLai KO^" 

ra ^Introvp ^gitrrop vfiag iyo^ 
^£p, xai iFCLPrag vfiag avrS 
ip ofAOiOT^Ti iipat. JSivXoyfjTog 
yag yagi(ra(LiPog vfUP a^toig 


\ tf 

TO (TvyyiPiKOP igyop rtXitofg 
ctTfjgritraTi' axovcaprig yag 
fiB iiiifiipop aTO ^vgioLg wtg 

Xpttrrov, Tfjg KOtPljg iXTTiiog, TEXOi- 

6oTa r jf vgotrivyjjf vfiip iviTv^elp 
ip Pcifiif ^ngiOfjuoL^ffoi^i^ ipa iw 

TOO fxaprvpiov OVPf^Soi fta6fjT9Jg 
ilPOtfl Tov vvep rifiutv kavrov aveve^Kov- 
TOf Qiu vpoa-Kfyopav koi 6v<riav, lE/x'U 

OVP TfiP 9roXwX7i06ictP vfjuip ip 
opoiMtri @iov aT6iXfj^a ip Opfi^ 
cifiMi t£ Jt ayarif aiifjypiTaf 
vfjuip de i^tCKOVM' op tvyfifMu 
Koi^TCL IL^itrrop ^Iticovp vfMg a- 

t M. 9 

* / 

ovtn TOtOVTOP iTitrzovOP KCicnjffdai. 

3\ Tlepl de rov ^wiov\ov fxov 3ovp- 
poVt TOV Kara Oeov haxovov vfxwv ev 
Traffi €t>\oyt}fxivov, ev^ojuai nrapafieTirai 
avTov eU Tifi^v vjnav koi rov enruTKorov. 

ya^TUPy Kon TOLPrag vfjuag %p o- 
fMiojfJLUTi avTOV €iPai, YsVXoyfi- 
Tog yoLg 6 Geo^, ^otPitrafitpog 


(TKOTOP KeKrrja-Oai ev Xpwr^. 

B^ Tlepi ie rov avpiovXov litiw hip- 
pov, rov Kara Oew itOKOvov vftav, rat 
ev ira<riv evXo^/jievoVf evj^pfiai vapa' 
fieivat avTov iftu/iov, eU rt/i^v t^? eirjrXi^ 
o-uif, KOI rov eTUTKOirov v^imv rov pana- 



.^o^) ^o*.^ f^] jdOQixua) 1^01 ^)^ ^0^2:^ *-^?^? ooi rss^o^ ^i^^ 


congenuinum opus perfecte 
consummate. Audientes enim 
me vinctum de Syria pro Chriato, 
spe communi,confidentem ora- 
tionibus vestris, ut merear Ro- 
mas cum bestiis dimicare : ut 
per martyriam possim discipulus 

Eph. V. 2. ejus eSSe^ qui pro nobis seipsum obtulit 
Deo hostiam, et oblationem in odorem 
bons roavitatis. QuOUiam CrgO 

suscepi multitudinem vestram 
in nomine Dei in Onesimo, di- 

lecto pneceptore nostro, YCStro autem 

Episcopo : obsecro eum secun- 
dum Jesum Christum diligere 
vos; etvosomnes in Concordia ejus 
in ipso esse. Benedictus enim 
Deu8, qui Yobis talibus talem 
Episcopum donavit habere in 


II. Pro conservo autem nostro 
Burro^ secundum Deum diacono ves- 
tro^et in omnibus benedicto; deprecor 
permanere eum immaculatam in bono- 
re Ecclesis et beatissimi Episcopi vcstri. 


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 came Epi- 

scopus : quem oro secundum 
Jesum Christum vos dUigere, 
et omnes vos ipsi in similitu- 
dine esse. Benedictus enim 
qui tribuit vobis dignis exis- 
tentibus talem Episcopum pos- 


II. De conservo autem meo Bor- Coi.i.7.iT.7. 
ro, secundum Deum diacono vestro 
in omnibus benedicto; oro permanere 
ipsum in honorem vestri et Episcopi. 



'AXX* Its) ii ayaxfi ovk i£ fjui (rtanrav tc^i vfiiv, iia rovro xgoe^ 


Kac KpoKos de, o Seov a^to^ koi vfiivj 
ov €^€/nir\aptov rrjs a<p>* vfiiav ar^airvfi 
aireXafiw, Kara iravra fie aveTravcev^ 
ws «cai avTou o TLarijp 'If/o-ov X/>i(rrov 
ava^frv^ai, afia 'Ovtjfrifjito koi "Bovppta, 
Ka), Et^Ao), Kai ^povr<avt^ ii tav iravTaq 
vfia^ Kara arfdirYiv eT^oV ovai^tjv vfiSv 
^la travro^t eawep a^iog a». JJpeirov 
ow iarrtv Kara iravra rpovov ^^aXi^iv 
*\rifrwv "X.piarrov rov io^atravra vfjiag' 
iva ev fjiiq, viroraT^ ^e KcnrfjprKTfievot 
ra avr<^ vot, Kal r^ avr$ yvdfAfi, «cac ro 
avro Xe^^fjre iravre^ vep), rov avroVy tva 
eTriratrtrofievoi r^ eviaKowi^ Kal rQ 
irpeafivrepito Kara iravra rjre tjyia- 

r'. Ov iiara<F<rofiai vfuv, u>^ tav ri^. 
E( *^ap fcac ie^efiai ev rf ovo^ariy ov- 
ir<o av^prifffAat ev *ltj(rov X/oi(rra>. Nfv 
yap apx^v ^X^ '''^ juadtjreveffdai' Kal 
Trpoo\a\ci vfuv d>i iTwhha<rKa\iraii 
fMOV efie yap eiet v<p' v^av vwaXeupdrj- 
vat xtOT6f, vovOeaiqt virofxov^y fiaKpodv' 

fuq, AXk ITU fi ayctvfi ovk let 
fjus tnofrav 76^1 iffMJV, itoi rovro 

OTCjg (rvvr^iy^n rlj yvojfji.i^ rov 

&iOV» Kai yap lr}<rovg X/ocoro^^ ro 
aiiaKptrov rjfx^v f^i', rov TLarpo^ rj 
yv<afjitiy d>i KOI ol emo'Kovoi oi Kara ra 
vepara opurOevreg ev Ifi^rov X/oiotov 
yvc»fAfi elfTiv. 

A'. ^'OBev irpevei vfxiv <rwrpeyeiv tJ 
TOV erptfTKOTcov yv<afjiii' onrep Kai voieire. 
To yap aiiovofianrrov vfitav wpevfivre' 
piov, rov Ocov a^toVj ovrag irwfjpfio- 
arai r^ eviaKoirfa^ ci)i \opoal KiOapq, 


ptdOTorov. K/9OJC09 a, 9 Oeoi; a^io^ Koi 
vfitoVf ov b^ €^€fiir\apiov r^ aff}*- vfi^v 
ayamji cnreXafiofxev^ Kara iravra fu o- 
vevawre^ koI rriv aKvviv ftov ovk exgo^(wft|, 
a>j Kai avrov o Har^p *If/(rov "K-piarov 
avaiylfv^ei., ifia Oviftri/ju^, kcu 'Bipptf, iccu 
EvirXoij Kal ^povrtavi^ ii lav vavraq 
vfiaq Kara ayavtjv eiiov' ovaifttp^ vfitav 
iia vavroq^ eav nrep a^ioq <a, Tlpevov 
oi'v vpa^ eoTi Kara iravra rp&rov io^a" 
^€iv 'Itjtrovv X.puTrov rov io^aa'avra 

t ^ 

r^ r 

'^ 9 

vfjLaq' iva ev fiiq woray^ tfre Kamip- 
rifffievoi rto avria vot", Koi tj? avr^ yvta" 
/ijj, Kai ro aifro \eytjre iravreq irepl rov 
ai>rov, iva viroraiTaro/ievoi r^ eittffKVirif 
Kfii rta irpetrfivrepita Kara vavra fire 

r\ Oviiara<Tirofiaivfuv,(oqoiivri. Ec 
yap KOI ieiefAai di^ to ovo/m ouroS, ov- 
ir« aiTYipria'fiai ev 'Iticov Xpitrr^, Nvy 
yap apx^v ?;^a> tov fiaQtfrevefrOaC Kai 
irpo<r\a\(a v/ixv, d>i 6po^\oK' e/ue yap 
eiei irap vfiav vmpvrja-Onvai vKTrei* 

vovOe<riq.^ virofjMV^, pLaKpoOvfAiq. AXX 

iTSiifi fi kycLVfi OVK l£ fjui (noh- 

Tay 9reg) vfMP, ita rovro v^oi- 
Xu/Boit 'jroL^oLKOLkCiv vfJLoigf ovojg 

(Tvvrgej^^fjrs rjf ypoffJLif rov &iov. 

Kal yap 'Itjtrovs X/otOTOf iravra xanra 
yvafjLtjv irparra rov IlaTpo;, ^ avrof vov 
XeyeC «7u ra aperra airtf iroM iravrore. 
OvKow KOI ^pa^ XP9 tv^ KOTct yvt^ifpf 0eovt 
€v XpioTw, KOI }[t}\ovv c^ HavKo^' pipafrai 
yap pjov, fffftai, yiveoBe, Kada^ icqyta XpioTov. 
A'. "O^ Kol vfiiv irpeirei crwrpe- 
^eiv TjJ TOV eno'ico'R'ov yv<afjLfi^ rod Kara 
&eov votpaipovro^ vpa^' oirep Koi iroieire 
avToif ao<l>tir$€vT€^ inco rov nvevparo^. To 
yap a^iovoftaarov irpea-fivrepiov^ a^iov 
ov rov 0£ov, ovTa>( trwr^pfiotrrai ra 
evtaKOiraj <aq ^opial KtOapq, owdedepevot 




Crocus yero Deo dignus, quern, 
tanquam exemplar dilecdonis yestrae 
suscepi, in omnibus me refecit, et 

{ Tim. i. 16. catenam meam non erabnit. Simul 
cum Onesiphoro, et Burro, et £u- 
plo, et Frontone: quilms refrigeret 
I'ater Domini nostri Jesu Christi ; per 
quem omnes yos in dilectione habui. 
AdquisiTi yos in omnibus ; si quidem 
dignus fuero. Dignum est enim om- 
nimodis vos glorificare Jesum Chris- 
tum, qui et yos dorificayit: ut in 

I Cor. i. 10. una peifectione perfecti sitis, in eodem 
sensu, et in eadem scientia, ut idip- 
sum dicatis omnes de eo ipso; ut 
subject! Episcopo et Presbyterio, se- 
cundum omnia sanctificati. 

III. Non prsecipio yobis, quasi 
aliquid sim. Et siquidem yinctus 
sum pro nomine Jesu Christi; tamen 
necdum consummayi. Nunc enim 
initium habeo eruditionis, et alloquor 
yos tanquam conseryos. Me autem 
oportebat a yobis commoneri, fide, 
monitione, patientia, longanimitate. 

Quoniam dilectio non permit- 
tit me tacere de vobis : pro- 
pterea praeveni rogare vos ut 
concurratis dispositioni Dei ; 

quia et Jesus Christus omnia secun- 
dum dispositionem Dei Patris agit: 

oh. Tiii. 29. flcut et ipse in qaodam loco didt ; Ego quie 
pladta nut ei facio semper. Ergo et nos 
oportet secundam dispositionein Dei vivere 
in Christo, et smnlari secundam quod Pau- 

Cor.xi. 1. Ins ait; Imitatores mei estote, sicut et ego 

IV. Unde et yos decet Pastorum 
dispositionem sequi, qui secundain 
Denm tos pascant: quod et ipsi facitis, 
gapienter a Spirita Sancto instructt lUud 
ycro digne nominandum et Deo dig- 


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

III. Non dispone yobis, 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 yos, ut doctores mei. 
Me enim oportuit a yobis suscipi, 
fide, admonitione, sustinentia, lon- 
ganimitate. Sed quia charitas 
non sinit me silere pro vobis ; 
propter hoc praeoccupavi ro- 
gare vos, ut concurratis sen- 
tential Dei. Etenim Jesus Chris- 
tus, incomparabile nostrum yiyere, 
Patris sententia, ut et ipsi secundum 
terrse fines determinati Jesu Christi 
sententia sunt. 

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




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nam Presbyteriuin ita coaptatum sit Episcopo^ 
quomodo chords in cithara coUigatie. Ita et 
ipri in Concordia et consona dilectione, cujns 
daz et cnstofi est Jesas Christus. Et qui sunt 
sigillatim, omnes uniu chorus fiant : ut conso- 
nantes facti in unanimitate, coi^anctionem Dei 
in amilitudinem moram recipientes, in unitate 
annm elTecti coDsensn, Deo Patri et dilectiBsimo 
filio ejus Jesu Christo Domino nostra, secandnm 

>h. xTii. 1 1 . quod ipse Patrem rogans dicit : Da illis, Pater sancte, 
^^* at sicnt ego et tn unum samun, ita et hi in nobis unum 
sint. Utile est enim Vos sine macula in uni- 
tate coi^junctos Deo, imitatores esse ChrisU ; cujns 
et membra estis. 

v. Si enim ego in parvo tempore talem 
consuetudinem habui circa Episcopum ves- 
trum, quffi non humana sed spiritalis fuit; 
quanto magis vos beatifico, qui pendetis ad 
eum, quomodo Ecclesia ad Dominum Jesum, 
et ipse Dominus ad Dominum suum et Patrem : ut 
omnia in unitate sibi consonantia sint ? Nemo 
oberret Si quis non fuerit intra altare, frau- 
dabitur pane Dei. Si enim unius aut duorum 

4:11 1. xviiL oratio tantam habet virtutem, ut Christus in eis 
oonsistat: quanto magis immaculati sacerdotis, et 
sancti populi supplicatio, consonanter adscendens ad 
Deum, persuadet pnestare eis omnes petitiones in 
Christo? Qui ergo a talibus separatur, et non 

lcb.xu.23. conyenerit in congregationem sacriflciorum, Eocle- 
dam primogenitorum descriptorum in coelo ; lupus est 
in grege ovium, mansnetam demonstrans figuram. 
Festinate ergo, dilectissimi, subditi esse Episcopo, 
et Presbyteris, et Diaconis. Qui enim istis subditus 
fuerit, Christo obedit qui eis hoc concessit. Qui vero 
eis non consenserit, Jesu Christo non consentit. Qui 

bb. iii. 36. autem Filio non consenserit, non videbit vitam ; sed 
ira Dei manebit super eum. Hujusmodi ergo teme- 
rarins est, horribilis et superbus, qui non est subdi- 

.P<-t.T.5.& tns potioribus. Superbis enim, inquit, Deus re- 

^^''^*^' sistit; humilibus autem dat gratiam. £t ite- 

^alin 118, mm, Superbi inique gesserunt usque valde. Dicit 

^^- etiam Dominus sacerdotibus ; Qui enim tos audierit, 

me audit ; et qui me audierit, audiet ilium qui me 

Lac. X. 16. mint : et qui tos spemit, me spemit ; qui autem me 
spernit, spemit eum qui me misit 

y I. Quando ergo yidetis tacere Episcopum,plus 
eum timete. Omnem itaque quem mittit pa- 
terfamilias pro sua dispensationcy sic nos opor- 
tet suscipere, quemadmodum ipsum qui mittit. 


chordae citharse. Propter 
hoc in consensu vestro et 
consona charitate Jesus 
Christus canitur. Sed et 
singuli chorus facti esds: 
ut consoni ezistentes in con- 
sensu, melos Dei accipientes 
in unitate, cantetis in voce 
una per Jesum Chnstimi 
Patri ; ut et yos audiat, et 
cognoscat per quem bonum 
operaminiy membi*a existen- 
tes Filii ipsius. Utile igitur 
est YOS in immaculata uni. 
tate esse ; ut et Deo semper 

v. Si enim ego in parvo 
tempore talem consuetudi- 
nem tenui ad Episcopum 
vestrum, non humanam ex- 
istentem sed spiritualem : 
quanto magis tos beatifico, 
conjunctos sic ut Ecclesia 
Jesu Christo, et ut Jesus 
Christus Patri; ut omnia in 
unitate consona sint ? Nul- 
lus erret; si quis non sit 
intra altare, privatur pane 
Dei. Si enim unius et al- 
terius oratio tantam vim ha- 
bet : quanto magis ilia quae 
Episcopi et omnis Ecclesise ? 
Qui igitur non venit in idem, 
hie jam superbit et seipsum 
condemnavit. Scriptum est ProT. iiL 34. 
enim : Superbis Deus resis- iac. iv. 6. 
tit. Festinemus igitur non ^ ^*'* ^* ^' 
resistereEpiscopo; utsimus 
Deo subjecti. 

VI. Et quantum yidet quis 
tacentem Episcopum, plus 
ipsum timeat. Omnem enim 
quem mittitDominusdomus 
in propriam dispensationem, 
sic oportet nos ipsum reci- 
pere, ut ipsum mittentem. 



'Orav ya§ fjufjiifji^ia STiffvfAia wi^iffTtti iv vfM¥y fi iv¥afJt,€»fi vfiug 
(Saa-avitrai, aga Kara ®bov ^ts. Uegi'^fifMt vfioi¥ xa) aypi- 


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yag fjuTiiifJula iviSvfiia iv vfjuiv vrapxet, 

OVVafliVTI Vf/^g pmravat^ koi ^CLffttVOV IvU- 

yayuVf aga Kara Osov ^rs, «« hm 

XpcoTov. WtPl^f^UAt de VUM¥f koI ttjk ayvo- 

ranji 'K(pitriM¥ IxxXfjiriag Trig iia- 

pOfjTOV Kai ToXuvyuvfrov TOtg OUHTiVf 




Ergo EpiBcopum manifeste sicut ipsum 
Pror.xxiL29. Dominum oportet contemplariy Domino assia- 
^'°"'* tentem. Prospectorem enim *verum, et acatum 
in operibos suis, regibus oportet assistere, et non 
assistere hominibus ioflrmis. Ipse autem Onesi- 
mus laudat vestram in Deo bonam dispensa- 
tionem : quia omnes secundum yeritatem vi- 
yitis ; et quia nulla hseresis inter yos habitat. 
Sed nee obeditis alieui, nisi aoli Jesu Christo 
yero pastori et doctori : et estis, qaemadmodnm Pan- 
Ephefl. IT. 4, las Tobis acripsit, unam 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 fidelissima 

VII. Quidam autem fallaces consueyerunt 
dolo maligno nomen Christi circumportare; 
sed aliquanta indigna Deo agentes, et contraria 
doctrinsB Christi sapientes, ad interitum suum sibimet- 
ipois consentiunt : quos 'oportet yos tanquam 

ProT. X. 25. bestias decllnare. Justus, inquit, declinans eyadet 
&. XI. 3. Iq aetemum : extraneus etenim atque alienus erit ab 

E'iaL IvL 10. impiorum perditione. Sunt igitm* canes muti, non 
valentes latrare, rabidi occulte : quos observare 
oportet^ insanabilem languorem habentes. Medi- 
cus autem noster est solus verus Deus, ingenitus 
et invisibilis. Dominus omnium, Unigeniti yero pater 
et genitor. Habemus autem medicum etiam Domi- 
num nostrum Jesum Christum, ante secula Filium 
unigenitum, et in principio Verbum, postea vero et 
Job. 1. 14. hominem ex Maria Virgine : Verbum enim, inquit, 
caro factum est. InoorporaUs in corpore, impassi- 
bilis in corpore passibili inmiortalis in corpore mor- 
tal!, yita in oorruptione ; ut de morte et corruptione 
liberet et cnret animas nostras, et sanet eas infusas 
morbo impietatis et iniquis desideriis. 

VIII. NuUus ergo yestrum 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 ent Chnsti subjectio 
vestra, et Ecclesiae Ephesiorum quae 
est auziiiatriz et multum laudabilis. 


Episcopum igitur manifes- 
tum quoniam ut ipsum Do- 
minum oportet respicere. 
Ipse igitur quidem Onesi- 
mus superlaudat yestram 
diyinamordinationem: quo- 
niam omnes secundum ye- 
ritatem yiyitis, et quoniam 
in yobis neque una haeresis 
habitat; sed neque auditis 
aliquem amplius quam Je- 
sum Christum loquentem 
in yeiitate. 

VII. Consueyerunt enim 
quidam dolo malo nomen 
circumferre, sed qusedam 
operantesindignaDeo: quos 
oportet yos ut bestias decli- 
nare. Sunt enim canes ra- 
bidiy latenter mordentes : 
quos oportet yos observare, 
existentes difficile curabiles. 
Unus medicus est, carnalis 
et spiritualis, genitus et in- 
genitusyin came factusDeus, 
in immortali yita yera, et 
ex Maria et ex Deo, primo 
passibilis et tunc impassi- 
bilis, Dominus Christus no- 

VIII. Non igitur quis 
yos 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. Peripsimaves- 
tri et castificer a ves- 
tra Ephesiorum Eccle- 
sia, famosa in sseculis. 




5 fjTOifJLatrfiivoi ug oiKoiofJuriv &eov Uetrgoc, 0L»0L^sg6fji6¥0i ug rot v^^ti 
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ra Tgatrtrtn' i» ^gitrrS 'Itia'ov rtKeiov- 

a-6e^ Of WTt awnjp iravrmv avBpunrtav^ iMkttrra •wtrritv. 
0'. ''Erfvtav ie Tiva^ irapc^eiHravra^ it vm*»v, 
exovra^ kok^v ^i^axv^ oKKotcorov xai Tovijpov irv€v- 
/tfOTOf* 01$ OVK iicMcare tcapdHov tnreipai ra ^ij^cufia^ 
0v(ravT€g ra cora, els to ftij irapaie^atrBai -njv 
inr atTCi)!/ KarttyytWopevtiv irXoi^, irexeta-pevoi to 
KaoTrkavov Trvevpa, ov ra Xpurrov^ oKKa ra liia Xa- 
\eiv' ^revdaX^ov fdp etrrt' to de Ayiov IlveC/iO, ov ra 
tita, oKKa ret rod Xptarov, tcai owe a^ eovroS, oAAa 
onto rov Kvpiov' wc koi 6 Kvpio^ ra irap^ rov Uarpo^ 
fifuv Kar^jYttKKtv' h Koyo^ *fapf ^ito-cv, tv oKo^eTC, otm 
earw e/uof, aXKa rov •KefAyjfttvro^ fie TLarpoi' icat xepi 
ToG Tiv€(ffUxro^ rod *AfCov' Ov XaK^ett ^fiotv, a^ eav^ 
TOV, aW mra ov oxoiMrg irap eftov, Kai xtpi eoi/rou 
^o\ vpo^ rov Tlaripa' *E7w (re, tpfiaiv^ e66^aa-a exi T^f 
7^* TO ipyov o I^KOf fAot, ereXetuoa' e^vept^va a-ov 
TO wofta roiq avOpwtroi^, Kat irepi tov *Ay(ov Hvevparro^' 
'EKCCvof kixe ioSaa-et, ori tfjr rov epov Xapfiavet. To ie 
irXavou irvev/ia, ^ovto ici/purrci, to t^a A.a\ei, ovrope* 
o'lcos' 7ap iariv' iavro do(a2|ef, rin^v yap earrt peorov 
y^evioXoyov vrapxett aimrfjXov, d^MvevTtKov, tcoXoKev- 
Tcicov, virovXov, pay^taiov, ^Xvapov^ curCpffwvov, aperpo' 
eref, yXurxpov, ^{ro^odeef* ov rrj^ evepyeia^ pvverai 
vpa% liTO'ovc Xp«rTo(, o ^e/icXuMrof v/uo? errl r^v 
nrerpav, <aq Xidov^ eic\eKTovf, evappoKoyovpevov^ 

ilg oixoiofjufip ^slav Uargogt ava<psgofJui' 
¥ovg Big ra v^pfi iia ^gitrrov rod W^p ^p»v 
cravgcjOiProg, cyoivta ^Gjfjui¥0vg ru 'Ayiu 
UvBVfjuarr mcru ii avayofjuivovg^ koI 



^l^ft^O .JHiS^ ^-.ftOloM! |*>*^^ ^OA^ |is|^2 j^Ot^ fObj] 


Camales enim spiritiialia non possunt 
agere; nequespiritualescarnalia: sic- 
ut nee fides ea quse sunt infidelitatis^ 
neque infidelitas ea quae sunt fidei. Vos 

▼erorepletiSpirituSancto, nihil camale^ sed Om- 
nia Spiritualia agite. Unasquisqne Testrnm perfectiu sit in Christo Jesu; qui est salvator om- 
nium hominum, maxime fldelium. 

IX. Agnovi enim aliquos ex vobis, a via 
veritatis discedentes^ malam doctrinam habere 
alieni et nequissimi spiritus. Qulbus non tribuistis 
secus yiam seminare zizania: obturantes aures 
ad non suscipiendum errorem qui ab ipais priedi- 
catur; scientes quia higusmodi spiritus est erroris, 
non ea que sunt Christi, sed sua loquens. Falsilo- 
quus etenim est. Sanctus autem Spiritus non sua 
propria loquitur, sed ea quie sunt Christi : nee a se- 
metipso, sed a Domino ; sicut et Dominus ea quie a 

nh.xiv. 24. Patre audiyit nobis annunciat Sermo, inquit, quern 
audisUs non est mens, sed ejus qui me misit De 

uh.xvi. 13. Spiritu Sancto dicit: Non enim loquetur a se; sed 
quaecunque audierit a me. De se autem ait Patri : 

i)h. xrii. 4. Ego te gloriflcavi super terram, opus perfeci quod 
dedisti mihi ut facerem; manifestavi nomen tuum 

uh.xvl 14. hominibus. De Spiritu Sancto ait: lUe me glorifi- 
cabit; quia de meo accipiet, [et annunciabit vobis. 
Ergo uterque eorum ipsum gloriflcat, a quo et accepit 
quod faceret ; et ipsum pnedicat, atque ejus verba 
pronunciat.]] Erroris autem spiritus seipsum pree- 
dicat, sua propria dicens: sibi placens etenim est, 
et seipsum gloriflcat Acerbus namque est, ple- 
nus eztans falsiloquio, seductor, lubricus, superbus, 
arrogans, verbosus, dissonus, immensuratus, nigrifor- 
mis, tumidus. De ci:^us operationibus liberavit nos 
Jesus Christus, fundans nos super petram, tanquam 

lapides eiectos, qui apt! sunt ad sedlficium 
Dei Patris, elevati in altum a Christo, 

qui pro nobis CrUCifixUS est ; confortatos 

Spiritu Sancto, in fide introductos, et 


Carnales spiritualia 
operari non possunt, 
neque spirituales car- 
nalia: quemadmodum 
neque fides qusB infi- 
delitatis, neque infi- 
delitas qU2B fidelitatis et 

fidei. Quae autem et 
secundum carnem ope- 
rata sunt, hsec 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 aedificatione Dei Pa- 
tris,relati in excelsa per 
machinam Jesu Chris- 
ti, quae est crux, fime 
utentes Spiritu Sanc- 
to. Fides autem vestra 



cc90gafTM¥ TgO(rev^6(r6e' ia-riv yig iv avro7g iXxig fjuBTCUfoittg, 
ivcL ©sou rv^o^ciif. EriT^E'v^arg avrdig \k rHv %^ym vfiip 
[fiaXXov] fi^ctOfiTivOnvtti' ymff6% Tgog rag fJusyaXopptifMCVPag av- 
5 riv vfiilg TOLTBi¥0(pgovig xa) Tr^ctug* uPTira^ctri Tgog rag fiXa- 
a'(pfjfjt,iag avrm uftelg rug v^otrtv^^jOLg* xgog rijv xXolptip avrip 
trr^xeri vfiilg Iv rjf TitrTst iigaloi' Tgog to ttygiov avrZp [yi- 
psitSb] VfAslg ijfjLSgOi' fjufj (TTOvia^OPreg uprtfiifjufia'tta'ffat avrovg. 


vfMnff jj OB ayoLXfi ooog 
fi cLPoUpi^ovffOL ug &6ov* 

'E<rT€ ow KOI (Tvvoioi vav' 

'X.pi<rro<l>6poiy a'fio(f)6poif jca- 
ra vavra KeKoafiriiievoi kvro' 
Aa<9 'Ij/O'ov Xpcorrov' oU kcu 
ayaWiSfMU ori ^^naOtiv^ ii* 
<av ypa(j)<Ofirpo<rofu\^<rai tz/uTr, 
Koi crxFf^apvivai^ ort kot oK- 

flOVOV TOV 060V. 

l\ Rac iKTS^ rojp aXXevy 
de CCvOpCJTCJP iiiaXeiirrwg 

'jr^oa'BuytffdB' toriv ya^ 
iv ctVToig ikiFig fJi^Bra- 
voiot^g, tva &Bov rvyja- 
(TiP. 'ETir^E%|/ar6 oZv 
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rriv TKavfjv avrm vf^BTg 
ligaloi rj TitrrBh '^gog 
ro aygiov avrm vfi^Blg 
fjfABgot' fjLfj arrovia^ovTBg 
avrifLifJUficacrdai avrovg. 

aya^ri^ KOu^iCoiAevmt^ he 7^f irpof ovpawv^ <rwodo<iro- 
powra^ Sfta ifjMfMt^. MoKopiot yitp^ ^•TO'tv* oi &fimfuu 
w 63ai, 01 iropevofA€vot ey vofuf Kvpiov' oioq de eori v awXa- 
V7(, *ltia-ov^ 6 XpfOTOf * 'Eytit yap^ ^170-cf, eifu ^ oioq tcai 

4 !><7' oiriyBl ^B fl oiog Tgog rovnarepa' OvieU 
yctpf ^Hjalvf epx^rai irpof rov Uaripa, eip^ dt epov* Ma- 
Koptot ow etrre vpu^ 01 ^eoipopoi^ itvevfuiTo^opot, 
vao^opot^ ayio^pot, Kara iravra KCKOtrfitjftevot 
ev raiK evroAoty 'IijiTov XpcOTOt/, fiaviXstw leparev- 
pa, fOvof ayioVf \ao^ eU mpiiroitja'iv' 3i* ov^ OfYoWi^ 
fievoq rj^itodtjVt ^t' €ov 7/oa^a), irpo<rofJLi\^<rai tmV 

aytoi^ rots ovatv ev 'E^eiroD. roTr trtaroi^ 6v Xptan^ 
'Irjaov. Xacfio) ow €<f> Vfiiv, oTi pi ri partuonfn 
irpotrixpr^' ovhe Kara a-apxa a^airarej akka mora 

V. Kai ^s^ rm aXXm 3e avSgcirm 
ahaXeivrtoi TTgocBvyBirSB' Bcri yag avrolg 
BX^ig fLBravolag^ tva Sbov rvyj^in* m » 

irtimav yap ovk avttnrarai ; ^ o airo<rrp€<p«$v ovk cm- 
orpe^i ; BTlffrgB'^arB ovv avrolg fMt6firBV' 

UfJ vat VfM y. TiveaOe ovv iiaucovoi Qeov^Kot irrofda Xpta- 
rov' Keyet yap 6KCpioi9*Eav efayayrire e^ava^iov riptov, 
wc rropa pov eceade, T^tPBcSB vpos ra^ opyag avrav 

vfJUBlg raTBtvo(p§ovBg' avrtra^arB xgog rag 
(SXour^fjftiag avrm vfJi^Btg rag erreveTg bv- 
yjtg ' avrm 9rXavafjt,Bvm9 trrtizBrB vfLBlg bv 
rrf Tto'TBt iigatot' vtKfiirarB ro aygtov r,0og, 

BV fJUfBPOTfjrt' ro opyiKoVf €v TTpqoT^i' MoKopiotyap 
oi Trpqe'ii' KOI Mwnjf Tpqoi irap^ v^vra% avOpi- 
irovs9 xat Aa/9td irpqoq aift^ipa' iio nrapatvet Uav- 
A.of, AoOXov, Xeytav, Kvpwv ov iei paxfcr&at, aXX 
tjviov eivat vpo^ iravraf, HdiaKrucov, avcfarcKov, 
ev irpqorrp'i icaihsvovra rov% avrtdtariBepepovs;' U*7I 

(TTrOVOaQovrBg anvveo-Oai Tov( adtKovvra^ vpa^' 



Ps.cxix. 1. 
Job. xiT. 6. 


Ephct. L 1. 

♦ *1. Scd. 

Jer. rm. 4. 

Jer. XT. 19. 

Mat. T. 5. 
Nam. sii. 3. 

2 Tun. ii. 24, 

Ps. Tii. 4. 


dux vester, charitas 
vero via referens in 

Deum. Estis igitur con- 
viatoresy Deiferi et templi- 
feri et Christiferi, sanctiferiy 
secundum omnia omati in 
mandatis Jesu Christi : qui- 
bus et exultans dignificatus 
Bum, per quae scribo, alio- 
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- 
tiae, ut Deo potiantur. 
Monete igitur ipsos 
saltem ex operibus a 
vobis enidiri. 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 
vosmansueti. Nonfes- 
tinantes imitari ipsos ; 


dilectione eleratos a terra ad coelam, ambn- 
lantea immaculate. Beati enim, inqait, immacalati in 
yia; qui ambulant in lege Domini. Via enim ane 
errore est Jesus Christua; sicnt ipse ait : Ego sum via, 

▼eritasetyita. Doducit autem haec via adPa- 

trem : Nemo enim, inquit, venit ad Patrem, nisi per 
me. Beati ergo estis vos Deiferi, Spiritiferi, sanc- 
tiferiy templi^ri, in omnibus omati in manda- 
tis Jesu Christi; regnnm sacerdorale, et gens sancta, 
populus in adqnisitionem : in quibus exsultans dig- 
nus effectus sum, per quos scribo, alloqui 
sanctos, qui sunt Ephesi, fideles in Christo Jesu. 
Gaudeo enim in vobis, quia vanitati non intenditis ; 
neque ea que secundum camem sunt diligitis, sed 
ea que sunt secundum Deum. 

X. * Et pro aliis hominibus orate inde- 
sinenter : est enim in illis spes, ut Deum 
mereantur adipisci. Nunquid qui cadit, 

inquit, non a4jiciet ut resurgat? aut qui avertitur, 
non convertitur ? Gonvertimini ergo ad doctrinam. 
Estote ministri Dei, et os Christi Dicit enim 
Dominus : Si abduxeritis pretiosum ab indigno, sicut 
OS meum eritis. Estote ad iracundias eorum hu- 

miles: renundate blasphemiis eorum. 
Vos vero oratioui instate : illis errautibus, 
vos stabiles estote, radicati in fide. Vin- 
cite eorum ferocem consuetudinem per 

vestram maUSUetudiuem, et iracundiam, per le- 
nitatem. Beati enim, inquit, mites. Nam et Moyses 
mansuetus erat supra omnes homines : et David mitis 
valde. Proptei<quod Paulus monet dicens: Servum 
autem Domini non oportet litigare ; sed mitem esse 
ad omnes ; docibilem, patientem, cum omni modestia 
corripientem eos qui resistunt. Nolite festi- 
nare nicisci nocentes vos. Si reddidi enim, inquit, 



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aisxfiff^, rig OLTOcngfiff^, rig 

a,QiTfj6lji iva fifj rod AiafioKov 
fioravtj rU evpeO^ ev vfuv' oAA* ev 
vatr^ ayveiq, Koi <raxj)po(rvvfi pevere, 
ev *lf}(Tov 'X.pKrrQ, <rapKiKis icai 

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arriavw, ot koi rotg airooroAoi; 
vavrore (rvv^ve<rav ev Zwaftei 'Ii;- 
irov Hpiarov. 

1B\ Oiia rts eifiif Kat riviv fypa- 
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ir . ^TTovid^ere ovv irvKvdrepov trvv- 



• IZQ—Ai 

^ Vr^ -^ 



.^ \ >nA"^o >n \ (^fc— 30 




I V?^o 

Tetribuentilms mihi mala. Fratres eos faciamos per 

manSUetudinem. IHcite Itaque his, qui Toe ode- 
runt ; Fratres nostri estis : ut nomeuDomini glorificetur. 

1 Peir.u.23. ImitemUT sdlicet DominUHl ; qui cum ma- 
lediceretuT non maledicebat, cum cracifigeretur non 
contradicebat, cum pateretur non comminabatur : sed 

Loc Kxui.34. pro inimicis suia orabat, dicens ; Pater dimitte illis, 

quia neaciunt quid faciunt Cul pluS nocetur. 

Mat T. 11. ampliora sustineat Beatua qui abjectUS et re- 

probatUS fuerit propter nomen Domini : ipse ete- 
nim vere est Christi. Videte ne berba Diaboli inye- 
I Pet. IT. 7. niatur in vobis : amara etenim est, et salsa. Ergo 
sobrii estote et casti in Cbristo Jesu. 

XI. Jam enim novissima tempora sunt. Re- 
Rom. u. 4. vereamur et timeamus longanimitatem Dei: 

et non simus divitianim aut utilitatum eorum appeti- 
tores. Futuram iracundiam plus timeamus, 
quam prsesentem gratiam diligamus. Fnesens 
enim gratia est, nt inveniamur in Christo Jesu; 
et in veritate yivamus. Extra boc autem, nee 
respirare oportet aliquando. Hsc enim est spes mea, 
hnc ezultatio, he denique indeficientes divitin. In 
quo et yincula mea a Syria usque ad Bomam suf- 
terOf spirituales margaritas: in quibus mihi 
eontingat consummari, orationibus vestris, par- 
ticipem passionum Christi, et communem morti ejus 
fieri, et a mortuis resurrectioni et vitn semintemiB, 
quam mibi eontingat percipere: ut in sorte 
Epbesiorum Christianorum inveniar; qui et 
cum Apostolis semper conversati sunt in vir- 
tute Jesu Christi, Paulo, Joanne, et Timotheo fide- 

XII. Seio qui sum, et quibus scribo. Ego 
itaque minimissimus sum ; et supplez, sub pericu- 
lis, et judiciis, et lege oonstitutus. Yos vero con- 
secuti estis misericordiam ; firmi in Christo. 
Traditus sum autem, propter Deum, generi inter- 

Rbt. xxuL fectorum a sanguine Abel Justi usque ad sanguinem 
Ignatii minimissimi. Pauli enim sancti estis con- 
ministri, et martyrium consummantis, qui est 
▼as electionis : sub cuj us vestigia merear inveniri, 
et csBteromm sanctorum, quando Jesum Christum 
merear adipisci : qui semper in suis orationibus 
memor est vestri. 

XIII. Festinate ergo frequenter convenire 



Atitres ipsorum inveniamur 

in mansuetudine : imi- 
tatores autem Dei stu- 
deamus esse. Quis plus i cor. ti. 7. 
injustum patiatur, quis 
fraud etur,quis contem- 

natur. Ut non Diaboli ber- 
ba quis inveniatur in vobis: 
sed in omni castitate et tem- 
perantia maneatis, in Jesu 
Christo, eamaliter et spiri- 

XI. Extrema tempora de 1 Joh.ii. 18. 
eetero. Verecundemur et 2 Tim. iii. 1 . 
timeamus longanimitatem 

Dei ; ut non nobis in judi- 
cium fiat, y el enim futuram 
iram timeamus, vel pree- 
sentem gratiam diligamus. 
ITnum Quorum solum in 
Christo Jesu invenitur, in 
verum vivere. Sine ipso 
nihil vos deceat : inquovin- 
cula eireumfero, spirituales 
margaritas; in quibus fiat 
mihi resurgere, oratione ves- 
tra. Qua fiat mihi semper 
participem esse : ut in sorte 
Epbesiorum inveniar Chris- 
tianorum; qui et Apostolis 
semper eonsenserunt, in vir- 
tute Jesu Christi. 

XII. Novi quis sum, et 
quibus scribo. Ego con- 
deomatus, vos propitiatio- 
nem habentes ; ego sub pe- 
riculo, vos firmati. Transi- 
tus estis eorum qui in Deum 
interficiuntur : Pauli con- 
discipuli (sanctificati, mar- 
tjrizati, 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 



Ou yag ivayyiXiag ro 6^yov,aXX' iv ivfafjuu xitrnofg, Ear ng gy- 
(Ml iiveti' hct ii m XaXf7 urgoLtrcrj}^ xai ii ofv <ny£ yivofcrxfirai. 


ep^effBat eig evyapurriav ©eov 
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at ivpofjiei^ rov ^arava, icai Ave- 
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vfitav T^s vitrreati, Oviev etrriv 
afxeiwov eip^vfj^t iv rf irag nroAejuos 
Korapyevrai evovpavitav koi eirt- 

lA^. Qv oviev XavOavet vfJLas^ 
eav re\ei<^ eis *li^cvv \ptOTov 
exfire rrjv icUmv^ Koi r^v OffairriVy 
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ra ie ivo ev evortjTi fevoficva, 
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KoXoKq'^aOiav OKoXovOa ecrriv, 
Oviels Trltrriv iirayyeWofievog 
afiaprav^u ov^ ayainiv Keicrrj' 
fievog fufrei, ^avepov to ievipov 
airo Tov Kapirov avrov' ovrtag ol 
cTraf^eWofievoi "X.pioTiavoi etvai^ 
ii' <ap TtpafTaovfTiv iipd^trovrat. 

Ov yag vvv iTrayytKiftg ro 
igyoy, aXX i¥ ivvoLfjuu ti- 
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lE^ Afjuupov iffuv Gnah- 
9rcc¥ x(n iipui, 71 T^otikovvra 

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povvrai at iwafACi^ rov Saravo, koi dvpaxra 
avrov rrurrpe^f ra nrewvpt^ftwa /SeXiy vpoc aftap- 
riav' ^ yap vp^repa ofiovoia koI vCp^myo^ Xi(rTC(, 
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ro iev^pov yiPwrKerau 

IE\ AfJiBiPOP itrri ctontap xu) upai^ 

n XaXs7v «ai fJt^fl UPai' ovk w Koytf ^ fia- 
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or^pari ^ hpoXoyeirat' rg pev, etc iucatoavvfpf' tm 
de, e/f a-amipiav, KoAov to ii^iFKeiv^ eav o 
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\iai Hia moMv rav eKKXijirMv, Oviev XavOavet 



.^^&j ^n>&,Aj ^^iSi) ^^30 -. iQ^aa ^ViSo^ ,^>N>] 



1 Tim. L 14 

Luc. X. 27. 

Mat. xil 33. 

I Cor. IT. 20. 
Rnm. X. 10. 

Mat T. 19. 

Act. LI. 


ad eucharistiam et gloriam Dei. Quando 
enim assidue hoc ipsum agitnr, expellun- 
tur Tirtutes Satanse, qui actuB saos convertit 
in sagittas ignitas ad peccatam. Yestra autem 
Concordia, et conflonans fides ipsius est interi- 
tus; etcoDflentaneisejastormentum. Nihil enim 
melius est, quam pacem habere inChristo: in 
qua omne telnm evacuatur aeriorum et ter- 
restrium spirituum. Kon est enim nolns coUnc- 
tatio adversns camem et sanguinem ; sed adverans 
piindpatns et potestates, et adversns mondi rec- 
tores tenebrarom harum, adversns spiritualia ne- 
quitisB in coelestibos. 

XIV. Ergo nolite vos vnlnerare in aliqua con- 
tagione Diaboli ; sicnti et Faulns dicit ; habentes 
in Christum fidem et dilectionem : quae est 
principium vitSB et finis. Principium qui- 
dem Tit» est fides, finis vero ejus est dilec- 
tio : ambse vero simul jnnct», in unitate 
fiictse, hominem Dei perflcinnt : sed et csetera 
omnia, quse in benevolentia sequuntur, con- 
summant Nemo fidem annuncians debet 
peccare : neque dilectionem possidens debet 
fratrem snum odire. Qni enim dixit, Diliges 
Dominnm Deum tuum ex toto corde tuo; ipse 
iterum ait, £t proximnm tuum sicut teipsum. 
Qui enim annunciaut esse se Christi, non ex 
qnibns dicnnt tantummodo, sed ex quibus agunt, 
agnoscuntnr. Ex fructu enim arbor cogno- 

XV. Melius est igitur tacere et 
esse ; quam dicere et non esse : 

quia non in verbo est regnum Dei, sed in virtute. 
0)rde enim creditur ad justitiam ; ore autem con- 
fesBoo fit ad salutem. Bonum est igitur do- 
cere ; sed si fecerit ea quae dixerit. Qui enim 
docuerit et fecerit; bic magnus vocabitur in regno 
ccelomm. Dominus autem noster et Dens Jesus 
Chrbta8,qui est Alius Dei vivi, primo yidelicet fedt, 
et sic docuit: sicut testificatur Lucas ; ctyus laus est 
in Evangelic per omnes Eodesias Nihil enim latet 


crebrius convenire in gratiarum 
actionem Dei, et in gloriam. 
Quum enim crebro in idipsum 
convenitis, destruuntur poten- 
tiae Satanae ; et solvitur prodi- 
tio ipsius in concordia yestraB 
fidei. Nihil est melius pace ; 
in qua omne helium evacuatur 
ccelestium et terrestrium. 

XIY. Quorum nullum latet 
vos: si perfecte in Jesum Chris- 
tum habeatis fidem et charita- 
tem ; quae sunt principium vi- 
tae et finis. Principium qui- 
dem fides; finis autem chari- 
tas. Haec autem duo, in uni- 
tate facta, Deus est : alia 
autem omnia in bonitate se- 
quenda sunt. NuUus fidem 
repromittens peccat, neque cha- 
ritatem possidens odit. Mani. Mat. xii. 33. 
festa est arbor a fructu ipsius : 
sic repromittentes Christiani 
esse, per quae 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 quae silens fecit, digna 
Patre sunt Qui verbum Jesu 
possidet, vere potest et silen- 
tium ipsius audire, ut perfectus 

sit: ut per quae loquitur 
operetur, et per quae silet 
cognoscatur. Nihil latet 



Uigi'^flfia, TO ifjuof vnvfJucL rov ffrcLvgov, o l<m» (TKav- 


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awrj^ vpof aiueiav, ft dd^i wpo? yfrevMo^iav ; 

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Uov (To^og; vov (rv^fjrtir^s i «"oJ) kovxv^''^^ 
rati' \&fo^ev<av dwaruv; yap rov 0eov 



^ - ^ '-P 1^ S DoZ t-^^oA^li ooi 1 1 "I I S^ S us^oi ]r^ 


Dominum : sed etiam occalta nostra coram 
ipso sunt. Omnia ergo faciamus tanquam 
ipso in nobis habitante: ut simus ejus 
templa, et ipse habitet in nobis. Dominus 
itaque Christiu in nobis loqnatar, sicat et in 
Fanlo: SpirituB Sanctns nos doceat quee sunt 
Christ! respondere, adjnncti illi. 

XVI. Nolite errare, fratres mei ; et ne 

1 Cor. yi. 9, sitis mascnlomm concnbitores : quia h^jnsmodi 

^^' regnum Dei non possidebant. Qui enim 
habitacula humana corrumpunt morti con- 
demnalrantnr. Quomodo non magis qni Christi 
doctrinam conoimpere conantur, sempitemam 
damnationem percipient ; propter crucem et mor- 
tem, qnam sustinoit dominus Jesus nnigenitus 
Dei filins? cqjns doctrinam quicunque deprava- 
Terit, abjectus et pollutus in gehennam projicie- 
tur. Similiter autem et omnis homo, qui sper- 
nit quod a Deo accepit, damnabitur. Qui impe- 
ritnm pastorem secutus fuerit, et falsam gloriam 
tanquam veram susceperit, particeps Christi esse 

2 Cor. Ti. 14, non poterit Qn» enim societas luci cum tene- 

15.16. bris? aut Christo cum Belial P Aut qu» pars 
fldeli cum infideli ? ant templo Dei cum idolis ? 
Dico autem et ego: Que communicatio veritati 
ad mendacium? aut qusD sodetas justitis cum 
injustitia ? aut vene glori» cum falsa gloria ? 

XYII. Propterea unguentum accepit 

Dominus in capite ; ut Ecclesia fragret in- 

*ant. i. 3, 4. comiptione. Unguentum enim ezinanitum est 

joxta Ixx.) QoiQen tuum ; propterea adolescentule dilezerunt 

te, attrazerunt te naribus : post te in odorem un- 

guentomm tuorum curremus. Ne ungatur quis 

foetore doctrinse hujus sseculi : sancta Dei 

Ecclesia non captiyetur ab astutia illius, sicut 

2 Cor. xi. 3. prima mulier £va. Quapropter cam simus ratio- 

nabiles, non efficiamur stulti. Quare planta- 

tionem, quam a Deo per Christum accepimus, 

non custodimus ; sed in judicium per ignorantiam 

ez negligentia incidimus ? ignorantes gratiam 

quam accepimus, et nescienter perimus ? 

XVIIL Quia crux Christi infideli- 
ic»r.i.i8 bus quidem scandalum est; fideii- 
bus autem salus et vita seterna. 

20. Ubi sapiens ? ubi scriba ? ubi conquisitor ? 
ubi exultatio dictorum ? Filius autem Dei 




Dominum : sed et abscondita 

nostra prope ipsum sunt. Om- 

nia igitur faciamus, sic ipso in 

nobis habitante: ut simus ip- lCor.iu.i6. 

sius templa, et ipse in nobis 

Deus noster : quomodo et est, 

et apparebit ante faciem no-iJoh.m.2. 

stram; ex quibus juste diligi- 

mus ipsum. 

XVI. Non erretis, fratres 
mei. Domus corruptores reg- l Cor. ▼!. 9. 
num Dei non hsereditabunt. Si 
igitur qui secundum camem 
heec operantur mortui sunt: 
quanto magis, si quis fidemDei 
in mala doctrina corrumpat, 
pro qua Jesus Christus cruci- 
fixus est? Talis, inquinatus 
&ctus, in ignem inextinguibi- 
lem ibit : similiter et qui audit 

XVII. Propter hoc unguen- 
tum in capite suo recepit Do- 
minus ; ut spiret Ecclesiae in- 
corruptionem. Non ungamini 
fcetore doctrinse principis seculi 
hujus : non captivet yos ex prse- 
senti unire.* Propter quod au- *J. nuere. 
tem non omnes prudentes su- 
mus; accipientes Dei cognitio- 
nem, qui est Jesus Christus? 
Quid fatue perdimur; igno- 
rantes charisma, quod yere 
misit Dominus ? 

XVni. Peripsiraa me- 
us spiritus Crucis ; quae i cor. i. is, 
est scandalum non ere- 
dentibus, nobis autem sa- 
lus et vita aeterna. Ubisa-. 

piens,ubi conquisitor,ubi gloria- 
tio dictorum sapientum ? Deus 





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o-av rw npo^ifrg. 

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xon roxirog avr^^^ 6tM(<^ xa) 6 ^a- 

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yopos e^ivovro r^ atrripi' avroq ^c ijv 
wepfiaWfav avrct r» 0av^. TapaxV ''^ 
ijv^ voOev ^ Kaivor^ ij ^tpopevrf, Ey- 
qBV ifiupaivero owpia Kocfui^, yorjria v6Kof 

nv, ftoi yeXm n fJiMytia' vSig ^wpo^ xotr- 
xietg ii^avi^6ro,ayvoiocg C(^ dtetrire- 

idvwro^ XOH TvpawtKfj apxh XOLuT^PUrO^ 

0eot/ ^ avOpwnrov <l>0klV0U,By0Vf ml av- 
BpuTov <tff 0eow ev9pyovvTOi* aXK* ovn to 
vp^epov io^Of ovT€ to ieCrtpov ^iXAn/f' 
aWa TO /jLev oK^eta, to de oUovofua. 

Agj(7i¥ h IXafJt^fBavi ro TOLga 
&sS aTfigrta-fA^ivov' hSiv ra, xav- 
ra (Tvnxiviiro, itoL ro fJUiXiraa-ffat 
^avarov xarakvtnv. 



♦ aViSi •:->Q!^iLft^ jou^V^; >^t^^ U^^^ ]o?io .jooi ^^.a^Il:^ 


qai ante lecnla genitos est, et omnia dispo- 
sitionePatriBConstitiiit; ipse in utero por- 
tatus est a Maria^ Becundum Dei 
dispositionem, ex semine David et 
Matt i- 23. Spiritu Sancto. Ecce enim, iDqnit,Virg^ 
in utero condpiet, et pariet fllinm : et vo- 
In. vii. 4. cabitur nomen ejns Emanuel. Ipse bap- 
tizatus est a Johanne ; ut fidelem faceret 

ordinationem, qus tradita est Frophetis a 

XIX. Et latuit principem hu- 
jus seculi virginitas Marise, et 
partus giis ; rimiiiter e t mors Domi- 
ni. Tria mysteria clamavit in 
silentio. Dei enim opera nobis 

Matt.u.2.9. manifestata sunt. Stella in ccelo 
fnlsit super omnes, qus ante ipsam erant : 
et lux ejus insestimabilis, et nova at- 
que peregrina apparuit yidentibus earn. 
Csetera autem sidera simul cum sole et 
luna conisca facta sunt illi stellse ; ilia 
vero superabat omnes splendore suo : 
et facta est perturbatio, unde fuisset 
Ula novitas quee apparuerat Hinc 
bebetata est sapientia bujns mundi, male- 
ficia adnnllabantur, magica derideban- 

tur,iniquitas et maiitia extermina- 
bantur^ tenebro et ignorantia dissi- 

pabantur, et tyranni principatus abo- 

lebantur : Deo ut homine appa- 

rente, et bomine sicut Beo operante. 
Sed neque primo gloria, neque secundo pu- 
fitas: sed ilia Veritas, et ilia conversatio, 

principatum accepit a Deo. 
Perfecta omnia in illo consta- 
bant: propter quod medita- 
tus est mortis solutionem. 


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 Mariae, 

et partus ipsius; similiter et 

mors Domini. Tria mysteria 
clamoris ; quae in silentio Dei 
operata sunt. Qualiter igitur 
manifestatus est seculis? Astrum 
in coelo resplenduit super omnia astra, 
et lumen ipsius ineffabile erat: et 
stuporem tribuit novitas ipsius. Re- 
liqua vero omnia astra, simul cum 
sole et luna, cborus facta sunt illi 
astro : ipsum autem erat superferens 
lumen ipsius super omnia. Turba- 
tio autem erat, unde novitas, quse 

dissimilis ipsis : ex qua solveba- 
tur omnis magia^ et omne vin- 
culum disparuit malitiaB,igno- 
rantia omnis ablata est, vetus 
regnum corruptum est; Deo 

humanitus apparente, in novitatem 

vitfiB aetemaB. Principium autem 
assumpsit, quod apud Deum 
perfectum. Inde omnia com- 
mota erant, propter meditari 
mortis dissolutionem. 





K'. 'Eav fie Kara^itatrii 'Ii/o'otV 
X/Dfirro; ev r^ vpotrevxifl vfiZv, koi 0e- 
\tjjjLa ]7, ev rS ^evrepi^ I3ifi\iii<f^ o /icA- 
\(a ypa<j)etv vfuv, irpoiT^rfXc^cra vfjuv tf^ 
^p^ifitjv oiKovofiiaq eU rov Kaivop av- 
6pwtrov *lri<Tovv 'SLpiarav^ ev r^ avrov 
nritrrei^ Koi ev tJ avrov arifinn^^ ev ira- 
Oei avrov Koi avatrrcurei^ /ia\i<rra eav o 
Kt//9f o( fiot airoKaXinlfff' ort ol kot' av- 
dpa Koiv^ iravreq ev x^P^**"^ ^S ovofiaros 
o'wepx^tfOe ev fuq, tciarei^ koi ev It^crov 
X/xoT^), T^ Kara o'apKa ck ^yevovg Aa- 
piOf T^ vi(^ avopoywov, Kai t/i<k> VDeov^ en 
ro vwaKoveiv vfioi r<^ evKTKoirf^ xai r^ 
nrpetrfivrepiio cnrept(ncatrr<^ ^tavoiq^ eva 
aprov K\Zvr€if 09 e(mv tjmpfjiaKov ado" 
vatrtagf ivri^oro^ rov /lij airodaveiv aX' 
\a Cjpv ev 'Itjaov ILpicrr^ iia icavro^. 

KA'. 'Avriyjrvxov vfiav e^w, koi op 
€'K'efJi^|fare eU OeoS rifi^ eU 'Sifivpvair 
oOev KOI 'Ypa<f><a vfAiv^ evxapitrrStv rlf 
Kvplaf i'ya'K'Sv TLoXvKapvov at^ koi 
vfiaq* TULvfifjLovevere fjLov, a>i Ka\ vfiZv 
'Ititrovg 'X^itrro^, npoaevxc(fOe vvep r^ 
CKKKijaias r^ ev ^vpiq,' odev ^^fievo^ 
eig 'F<apLfjv atrifo/jLat^ etrxoro^ &v rwv 
CKCi TTiffrav^ tatnrep ^(naOtjv eU ripipt 
0€ot/ evpeO^vai. *^pp<a<r6e ev 0e^ 
Harpl^ Kcu ev 'lij<rov Hpurrlf r^ Koivfi 
eXirl^i ^fjLwv, 


K'. Z'nyirrre, alHtX^i^ iipiuot ev rf irt- 
(rrei *lfj<rov HpierroVf Kat ev tJ avrov 
a7aiq7, ev iradet avrov koi ivaorrao'et. 
Uavref ev x'^P^'''^ ^( ovofiaroq vwaBpoi- 
Ceo-0e jcoii^, ev fitq vi(rrei Qeov Harpo^f 
jcac 'Ititrov X/qcotoS, rov povoyevotk avrov 
viaVy rod ical vparor^ov traaij^ rrureii*(» 
Kara arapKa de eK fivov^ Aaffi^^ e^odir- 
yovpevoi vro rod HapakKfrov' vwaKOvovreq 
ra emtTKOTtf koH r<a irpeafivrepia awe- 
piarTrairrtf itavoiq' eva aprov KXavreq^ 
o eoTi ff>apfiaKov adavturta^^ avriiorog 
rov fitj OTodaveivj oKXa Ijjv ev 0e$ dta 
*ltjirov "Kpterrov, KaBapr^ov oAefiicairov. 

KA' "Eiiyv v/iiZv avriyfrvxov^ Koi tav 
eirepLyjrare eU Oeov rifi^v eU ^fiCpvav* 
o$ev Kai fypaipa vjuv^ evxopurrZv rQ 
'Rvpi<fifajairavIlo\vKapirov u>^ Kai vfia^. 
yivfj/jLovevere fiov^ w^ koi vpMv Ifitrws o 
HpiOTO^^ 6 evXaytfro^ eU rovt aiiiva^. 
Upoo'evx&fOe virep rrjs eKK\ff<ria£ *AvrtO' 
X«<Mv r^ ev £v/Kf , oOev ^e^efievof eU 
'PapLtjv av&jfOfjLat^ eo'xoToq ^v T6»p eicec 
iritrrt^v, wnrep ^^nadfjv eU Seov ri/i^v 
^opevai Tovrao-i ra^ aKvtni%, '^EppatrOe ev 
06^ Ilar^i, Ka\ KvpUf 'Ifjtrov Xptar^t r^ 
Kotv^ e\m^t ^fJiSv, iv nvev/tari *Ayu»' 
ippttvBe. 'Afi^v* 1} x^'f* *^'tvoTiov *E^- 





XX. State ergo, fratres, firmi in fide 
Jesu Christiy et in dilectione ejus, 
atque resurrectione. Omnes in om- 
nibus, in gratia, in ^us nomine con- 
gregamini communiter ; in una 
fide Dei Patris, et Christi Jesu, 
Ulii ejus nnigeniti, et primogeniti totius 

'^*^'-'^- creationis, secundum carnem quidem 
ex genere David : eniditi a Faracleto : 
obedientes Episcopo et Presbyterio 
impraeyaricabili sensu : frangentes 
panem, qui est medicamentum im- 
mortalitatis, antidotum non moriendi, 
sed yivendi in Deo per Jesum Chris- 
tum ; catharticnm ezpeUens malum, sit in 

XXI. Pro animabus vestris ego 
efficiar, et quern misistis in honorem 
Dei ad Smymam: unde et seribo 
Yobis, gratias agens Domino, dili- 
gens Polycarpum, quomodo et yos. 
Memores md estote, sieut et yestri 
Jesus Cbristus, qui est benedictus in 
secnla. Orate pro Ecclesia Antiochen- 
sinm, quae est in Syria: undo et 
yinctus ducor ad 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. 


XX. Si me dignificet Jesus Cbris- 
tus in oratione yestra, et voluntas sit ; 
in seeundo libello, quem scripturus 
sum yobis, manifestabo yobis quam 
inceperam dispensationem in novum 
hominem Jesum Christum, in ipsius 
fide et in ipsius dilectione, in pas- 
sione ipsius et resmrectione : 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 

XXI. ITnanimis vobiscum ego, et 
quos misistis in Dei honorem in 
Smymam : unde et seribo vobis, gra- 
tias agens Domino, diligens Poly- 
carpum ut et vos. Mementote mei, 
ut vestri Jesus Cbristus. Orate pro 
Ecclesia quae in Syria : unde ligatus 
in Bomam abducor, extremus exis- 
tens eorum qui ibi fidelium ; quem- 
admodum dignificatus sum in ho- 
norem Dei inveniri. Valete in Deo 
Patre, et in Jesu Christo communi 
spe nostra. Amen. 

npo2 pnMAiors. 

fMvevTog,'] a^ierinvKTogf ko) TgoKaffijfjt^ivfj [Iv] iya^^, zai 
Tre^y^ijgciff^ivfl iv vofjuof ^gicrov kfMfJUoiigy ^'kutrrtt ^a/^eiy. 


*lyvuTiog, Koi &€opogog, rtj ^- 
Xirjfjuivif iv fJt^ByaXiiOTfjri Ho^ 

Tpog V'\pta'TOV, koi 'Ifjtrov Hpitrrov 
rod fiovov viov avrovj iKXXfJtTlO^ 
^airtjfievri koi TreffHaritTfievii iv Oe^ 
X^fjuxTi rov BeA^ffavTo^ ra iravra a 
eurtv Kara a'^ainiv 'Ijjo'ov Hpurrov 
rov 0eov ^fjLwv^ 9JTig Xai T^OKA- 

6firai IV Tovof Xt^giov 'Pah 
fjLUiojv^ a^iohog, a|/0T^£T^^, 
a^iofAaxagia-Togf a^ti^aivog, 

U^tivinvXTOgf a^ia'^voq^ xou 

vgoxa0T}fAi»9j rjjg ayaTifg, 

"Xpitrravvfio^, HarpwvvfjLOi, ijv Ka\ 
a(nra^ofiai ev ovofiotri ^Itjfrov Xp/' 
(TTOV I'lov IlaT/oo^, Kara trapKa kolL 
wevfia ^vafxevoif vatrri erroAij av- 
rov, Vl'xXfi^OifJUlVOig xopiroq€>€ov 
ahaKpirof^j Ka\ aTrohv\i(Ffievot^ airo 
vavros aWorpiov xp<ofiaro^, tXs/- 
CTX €v "Iticrov Hpiirri^ ria Oea> ^fiav 

kfLafJuug ^atgiiv, 

OiVCtj i^ Kcl irXeov {irovfitjv Aa* 

fielv, ieisfjLevog iv 'K^ttrrS *Ijj- 
crov iXvi^cif vfJLoig atrvucatrffaij 


'lyvanog, o xa) @io(f)ogog, rlj i- 
KBfifJLivfi iif (LiyaXuoTfiri xr^l- 
ffrov [0eoG] Y[arpogy koL l^eroS it* »of* 

JLpiffrov rov fiovo^evovg avrov vioVy indosed [ " 
ixxXfitria, nyavtiuevri, koi ire0a>r<- arenotfooDa 
Cfievii €v OeXrjfiOTt [&€ovj rov iroof- of this* Ep- 
«-avTo? TO nravra, a e<m Kara [totiv rtle maerua 
•rtwj a'yavfjv Itjtrov Xptarov, rov Meuplin<- 
Seov [koi a-urripoi\ ^/i6>v, rjng VgO- ***» ^^ ^ 

xaSijrai %v ravat yu^iov 'Po^ 
fMtlmv, [aJ^ioSiog, a^iorg^vfig^ 
a^iOfji/txagi(rTOg, a^nTaivog, 
a^iOivirsuxTogt a^iafvo^, xcn 
Tgoxa0fjfjLtvri rig ayaTTfjg, 

\pi<rr<apvfju>^, Jlarp<avVfioq, Uvevpa- 
To^pofJ ^v KOI atnral^ofiat ev ova* 
fiart [&€ov iravToicparopo^n mu] 'It^ 
(rov '^pKTTOV ["ToC viov axnoti' roi{\ 
Kara adpKa Ka\ Trvev/JM ^vd^fievoi^ ira- 
Ofi evroXfi avrov, ^evXfJpUfJi^VOig 
[irdoTjq] ydptro^ &€ov [doiaKpir<a^, 
Ka\ avoSivkKrfievoi^ diro wavro^ aA> 

\orplov ^wfAaro^, v7\,Zt(rTCc] ev 

&e<f [koi Uarpi, koi Kvpttf rjfjiZvl 'I17- 

trov XpurrQ, [kfjudfjuug^ X^'S^^^' 

A^ Ktu Bv^afLSVog ra Qbu, exs- 

Tvj^ov listv vfjdv ra a^io0sa v^itr- 

eoTTa^f [oi'( Ka\ irXeov jirovfitjv XafieTv'] 

iiiBfJuivog [yaf] iv Xgi(rru *!??- 
0*01;, iXv^i^of vfJLoig uo"^a^a(r6ai^ 

» * Uf^l 

Uolo :]9i^P Ug^? :V^oai>'; j^Z]^ )&aO|3 Vi^fS Vi^tu; «^ai^ 
V^iuo n iiS» SnS V»^^ :ljpO|^o jmSanNo l5a^L^o |>^S 

• joi^P ^^? V^^ .^QA«ao*|d )vift]> )o2la]9 ]ai^)] &^t >^t^ ^ 



Be Smyrna per Ephesios acripta. 

Ignatius, qui et Theophorus, 
misericordiam consecutae in 
magnitudine Dei altissimi, 

Patris Jesu Christi imige&iti 

ejus filii, Ecclesiae sanc^cats, 
et illuminatae in voluntate Dei, qui 
fecit omniay qas sunt secundum fi- 
dem et dilectionem Jesu CIiristi,Dei 
et Salvatoria nostri : quSS et prae* 

sidet in loco regionis Roma- 
norum ; Deo dignaB,eininen- 
tia dignsB, beatudine dignse, 

laude dignae, fide digns, castitate 

dignae, fundatae in dilectione, 

et fide Christi, paternum nomen ha- 
benti, spiritiferfe : quam et saluto in 
nomine Dei omnipotentis, et Jesu 
Christi filii ejus, qui est secundum 
carnem et spiritum : adunatis in 
mandate 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- 

reri. Vinctus cnim in Chris- 
to Jesu, spero vos salutare ; 


Ignatius, qui et Theophorus, 
habenti propitiationem in 
magnitudine Patris altis- 

sinii, et Jesu Christi solius filii 
ipsius, Ecclesiae dilectse et il- 
luminatse in voluntate volentis 
omnia quee sunt secundum dilec- 
tionem Jesu Christi Dei nostri, 

quae et praesidet in loco 
chori Romanorum, digna 
Deo, digna decentia, digna 
beatitudine, digna laude^ 

dignee ordinata, 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- 

cies; ut et amplius petebam acci- 

pere. Ligatus enim in Chris- 
to Jesu, spero vos salutare ; 




xoifOfJLfiTog itrrivy iavTreg e^trvj^of eig vigag \jivoLi\ ilg to top xKr,gof 
fjLOV »HfMroi{(rTOtfg [iia rov Ta0i7v] kvoKa^iiv. ^ofiovfjuai yag 
Tfi» vfMfV ay»^fiv,fjufi ccvrri fd,s kiizfitnf* v[uv yag ^vyfgig urriit, ohi- 

5 Xsrg TOi^^ar i[Jt^oi ds iva-KoXoy Itrriv rov Qiov ixi'fvyjih, \kwtg vf/uiig 
fjLfj (piitTfitrSi, fMv, Ov yug lyof oiXKov i^oj zo^igov tots roiovrov 06ov 
Ivtrv^ilv' 0VT6 vfjuugj lay trtanrfiaTiTe, [Iv] xgiirrovi sgya t')(iri gy^g- 
ffriyiti. ^Eai' (nafTTja'tjrB aT IfMU, iycj ysyijtrofjuai Xoyog &iov* lay Sk 
Igatrfffin rtjg cagxog fM>v, vaXiv %<rofMti (pmri. HXioy fjuot f^ti vaga- 

10 (Tj^^fjch rov CToyiicrSTJyat &sUf ig in ^vtnao'T^gioy iTOifMv itrriy 

laVT6g ^iXTJfJUa rov ©eov y rov 

a^iaf0ijyai fjue 6tg nXog etpar ij 
fjiky yag o^gXt^ ^hoixovofjurirog 

ItTTiVy layVig X^P'^^^ iTlTVJ^Ofy Btg 

TO rov xXfjgoy fjuov ayifJuvoiitrToag 
aToXa/Sily. ^o^ovfMH yag r^y 
Vf/Sly aya^fjyy fJUfi avrfj fjf,e aii- 
xi](rj)' vfuv yag iv^H^^ Itrrty, 
SeXsrs voifjcar IfMi i\ iv- 
orxoXov Itrriy rov (dtov Ivirv- 
Xfiy, larjTtg v(Jt*iig ^Ufftitrh fjuov. 

B^ Ov *^ap 6e\<a vfia^ avOpfoira' 
pecTK^crat aWa &e<o apetrai^ aurirep koi 

apecTKere, Ov yag iyoJ VOTi e^Of 

xaigoy roiovroy Q$ov l^irv- 
j^ily' ovTS vfJLugt lay tnuv^' 
CfiTS, xgilrroyi igycf ^Xfi^^ ^^i- 
7pa0^vaf. Eav tap (neinrfi(rfjrs 
av Ifjbovs lycif yBv^trofjLat Qeov' 
lay is Igao'drirs rl^g ffagxog 
(juov, TTaKiy strof/uai rp€x<av. 
nxiov fMi fjun Tagatrj^^fich 
rov trTroyiitrCtjyai Qsu^ ug en 
^vcnatrrngioy sroifJLoy Icriv* 


layjcig ^I'kTtfMt ^ rov a^icaffijyai 
fj(0i ilg riXog elvac ^ fity yag 
agj(fi Bvoixoyof/0firog Itrriy, lay 
TSg x^P^*^^ iTirvj^ojj [elg ro^ roy 
xXfjgoy fMv [ug vigag^ ayBfjuro- 
iitrrug a^oXa^iiy, ^o^ovfjuai 
yag Tfiy ayaTfjy vf/Siy, fiij avrij 
fjt,t aitxfio'if' vfuy yag svysgig 
Itrriy, o ^iXire Totiitrat' IfLo) i\ 
ivtrxoXoy Itrri rov @iov l^irv^ 
yiiy^ la^Tig vfLzig [^^] <pii(rrr 

B''. Ot' OeKtd fyap vfias avOptmra" 
pea-K^traty aWa Seto apetraiy ZtnrepKOi 
apetTKere' OV\t€J yag tyof S^af VO- 

rg xaigoy \roiOvroy, mfrre] Qiov 
Ivirv^^/ly* ovri vfjuetg, [lay tno^ 
wfjtrfirs, xgurroyi sgyof fi^^J^^e 

eiri7pa05vat]. Eay [re 7a/>] (TiOH 

TfjiTfirs asr Ifjuov, lyat ysvficro- 
fjt,ai Qsov' lay i\ Igatrffiire 
rr^g tragxog fMVj ^akiy scofLai 

rpextav. YiXlioy de fj(,i 'Jragt^BtT^S 

rov (rvoyii(r0ijyai QeS, atg In 
^vtriatrrrigioy 'iroifioy l(rny' 



^ : lollop ]oM? ^^ m^ r^ ^^ -Vofij] ^^j >0|:^ iPnsSnS ^o:^ 


siquidem fiierit voluntas uuiusqui 
dignum me facial usque in fi- 

nem propontum meam consammare. Il- 
ia vero principia bonse 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 
laedat. Vobis enim facile est 
quod vultis facere : mihi au- 
tera difficile est Deum prome- 

reri: tamen potero; si VOS pe- 
perceritis mihi^ occasione amidtlflB 

II. Nolo igitiir yos homini placere, 
sed Deo: Bicuti 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 praestatis^ n 
me offeratis Deo, cum 
jam altare paratum est: 


siquidem voluntas sit, ut digni- 
ficer in finem esse. Principium 
quidem enim bene dispensa- 
tum est; siquidem gratia mea 
potiar, ad haereditatem meam 
sine impedimento lucrari. Ti- 
meo enim charitatem vestram, 
ne ipsa me laedat. Vobis enim 
facile est, quod vultis facere : 
mihi autem di£Scile est Deo 
potiri ; siquidem vos non par- 
citis mihi. 

II. Non enim volo vos homini- 
has 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: 



(TtS [ra Kwf /a;], on WiirKOTOv zotrfj^ioftrBv rov 0go5 [g;y«/], tig ivtrif, 
UTO u¥UToX7Jg rovTOv fJLerciTSfif^J/ufJUivog, KuXo¥ to imai octo Kotr- 
fjLov Btg Qiov, ha ug avrov ccvttTBiXcj [l» ^fi^^' OvisTore l/SoLa-xa- 

5 vetre oviiva' tiXXovg IhiiaXctrs, Movov imccfMv (tlrutrOi fMi ioOfjvai 
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(juovoy Kiyejfjuoti X^/o-r/ayo^y aXXa kou ivg$06i. '£ay yug evgeSHt xai 
'KiyitrOoLi ivvctfLOLi, Tors itrofjuii orttrrogj orav xotrfjuif fifj (paivafjuai. 
Oviiv yag (pccmfiivov, xcCkov* Oh 7ri$a'fj(,opfig to ^oyop, aXkec 

10 fjuiyiOovg strnv o ^gi(rTiot,yi(r[JLogj otuv fj^io-ftTUi wo xotr/Mv. 


ivcti IV ayaTri ^ogog yivofitsuoi^ 
(f<rTjT6 TO) Ilar^i bv XgttrTaf 

IfJiTOU^ OTl TOP SntrxOTOP SvfMas 

&eog xuTfj^iaf(rsp svg€0fiyoLi, tig 
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xotrfMv Tcgog @%op^ iva ilg av- 
TOP apoLTeiXoj. 

v. Ovis*!roTB ifiottrxavocTi ov- 
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ie deXta, iva KaKciva fiefiaia {7, a /aaOfj- 
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fjuoci HgKrTittPogy aXXa xol) bv- 
gB0af, Eay yug koi bvpbOoHj 
xa) XByBtrSai ivpa,fjt,ui, koi 

CCiOfPiOP, Ta f^ap 0\€ir6/j.evaj vpocr- 
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Yiarpi ofi/, fiaWov tpaiverai. Ov <ft(o- 
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yB0ovg IffTip Xgt(rTioLPt(rf^6g. 


iPa BP ayuvif JC^gog yBPOf/uBPoi, 
(ftrfiTB TofllaTgi BP^gi(rTa*lfi<rov, 

OTl TOP WitrxOTTOP ^vpicK XaTfJ^lOh 

tTBP QBog BvgB0jjpo^i, Big ivcip 
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^jcat r£v eonrrov vaBfifiarGbv iia^nvpa^ koXmp^ 
rov iieXBeiv avrw CtTO XOO'fMV Big 

0BOP, 'ipd Big OLVTOP apaTBiXoj. 


^BPi' oiXXovg iiiia^a^TB. '£70 de 

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tbIo-Ob fjuoi {Bo-afffip tb xol) b^a^^bv,'} 
iPOL (Lti fjuopop [xiyoffy aXXa xou 

^BXof, tvai fl^fl [J(,OPOP^ XByOJ/Jl0OLl 

^gKrTiotPog, aXXa xa) bv^bOH. 
[lav yag bv^bSH,'] xa) "kiyBtrOai 
ivpufjuai, KOI TOTB TCKTTog tlpaiy 
OTap xoiTfJi^af fJUfj ^aipcjfjLai. Ovih 

(f>aiPOfJLBPOPj aiaVlOP. Ta'yapfiXeirO' 
fxeva, nrpotTKaipq, ra ie /u^ fiXeirifievay 
aicivia, [Ov 'JTBltTfJUOPTig TO BgyOV, 

aXXa fjLByB0ovg bo-tip. 'O Xf/- 
(TTiupog, OTup fjLKrfjTai vvo xoc- 

[LOVf <l>i\e7Tai irapct 6eov' Et ex rod K&rpov 

yap^ <f>fj<rl, rovrov lyrc, 6 Koafio^ iiv e<f>iKet ro 
idtov. vt/i't Be ovK eirre etc rov KOtrfiov^ oXX* 
eyta efeXefa/bii/i/ tftat' /uetvare trap efioi.J 



• V=)J <^) )]) '.{!^) >Qi>Sn Q^> .t^i^ ^o a^ ^ wJ^ w39u&j> 5 

• «^2u]> ^sIla] ^] P] '. >a^\3 Is] )^2l:^ ]o<7i] }i.^p^ Po 

.f^^^A ogi> )>mZC^> fi^A^ .^jfiikiL^ P lSnSs")j [l^ U^to^oilc 


ut, in dilectione chorus effecti, 
cantetis Deo Patri in Christo 
Jesu^ quoniam episcopum 8y- 
rias dignum fecit Deus inveniri 
in Occidente, ab Oriente prse- 

mittens snam pasBionem,inartyTem DO* 

num^proficiscentem de mundo 
ad Deum, ut in ipso oriar. 

III. Nunquam fascindstis 
aliquem: alios docuistis. Ego 

autem rogo^ ut secundum ilia firma, 
quae 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 quae videntur aeternum est. 

:a>r. iv. 18. Quse enim videntur, inqnit, tempora- 
lia sunt: quse autem non yidentur, 
aetenia sunt : non solum in opere^ 

sed etiam in magnitudine. Chris- 
tianitas enim est quse oditur a 

mundo^ amatur a Beo : [qoia non est 
lob. XT. 1 9. ab hominibns, sed ex Deo.] Si enim essetis, 
inqnitf de mundo, mundos quod suum est 
diligeret: nunc antem quia non estis de 
mundo, propterea odit vos mundus; sed 
4- ego eleg^ vos : manete in me. 


ut, in charitate chorus effecti, 
cantetis Patri in Jesu Christo, 
quoniam Episcopum Syriae dig- 
nificavit Deus inveniri, in Oc- 
cidentem ab Oriente transmit- 
tens. Bonum occidere a mun- 
do in Deum, ut in ipso oriar. 

in. Nunquam invidistis in 
aliquo : alios edocuistis. Ego 

autem yolo^ ut et ilia firma sint, quae 
docentes praecepistis. 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. 



'^yof yga^oa Tatratg raJg iKxXija'tatg, xcn tvrik'koiJLm neSitrif, ors 
iyof ixiv U7r\g Qeov kvoOiffitrxoa, savrgg vfjuiig fMi xoiXvcfirs [fti], 

^f3gicJV SlVUl, d/' OfP tVitTTtV &60V iTtTUJ^^ilv. ^ItOg BlfAi &iOV' XOi 

d h'oiovrm ^fjgiofv itkii6ofjtAH, ha xaffagog agrog &6ov gv^tOoi. MaX- 
Xov xokccxtvffCLTi TO, ^fi^la, i¥tt fJLoi Tu^og yimvrai, xcu fJUfjSiv 
xaruXiTctftn rov (rdfMtrog (mv, iva [ltj xoifj(,fj0i)g, (Sagvg rm yi- 
vaffj(,as* Ton itrofJUOLi [JbafifjTfig iXtjffig 'Ifitrov 'Kgicrouy on ovii 
TO trZfM fMv xoirfiog c^J/erai. AintvsvtraTi top Kvgt09 

10 vt\p IfMV, Iva ita rm o^yccvm tovtwv &$£ ^vaa sv^Bfii. 


A', ^ISiyof yga^oj roug ixxXfj- 
(Ttttig, xct) IvTsXXofJt^cti vSiffiVj on 
lycif ixejp vt\§ &iov a7ro0pi(rxeif, 
iavTTSg vfJLilg fM] xufKuffriri. Ila- 
gaxaXci vfjuoigj fJt,fi ivvoict axai* 
gog yivfjtrSi fMi. '^A^iri fjus 
Sfi^lav ii¥on fiopav, ii Sv s»6(m¥ 

6oi>fJ(*<tij IvoL xa6(tgog agrog %v* 
Pt6oi Tov Xpitrrov, MaXXov XoXa- 
xivtro^Ti rk ^jjgict, ivct fMi rk- 
<pog yivoivraiy xtti fji^fiffkif xara^ 
XiTOfirt rov (reifjuo^rog fJLov, im (mi 
xo{fJU7i06)g iSeigvg rm ysvojfJt,ai. 
Torf icofMLi fAdStjrfig otXriSoig rov 
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xotTfMg o'^srai. Atruvsva-arB 
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ruf ogykvofv rovrm ^vtna svgiScj, 


A'. 'Eyft^ yga([>sj [Trouraigl roug 
IxxXficiaig, xa) IvrgXXofMtt vSr- 
<nyj on lyv ixm weg k9sov 
kvoSviiffxati ikvvBg vfjuelg f^ij xat- 
Xvtrfjrs, IlugaxotX2 vf/Mg^ fjufi 
Bvvoia axai^og yuffitrSi fMi. A^s- 

\(rn 060V Ivirvyiif. ^Irog sl/itt 
rov &60Vy xai ii* oioprm ^fjgiw 
kXfiffofJLai, iW xo^ffugog oigrog 
Qtov iv^iSi. MaXXov xoXaxiv- 
trart rk ^figia^ /Va fjuoi rk(pog 
yipofvrat, xon fitjiiv xaruXsiTcj- 
ci [rSvl rov (reii^arog fMVy svoe> 
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i\ ro ffSfji^k [Lov xocfMg o'v/^s- 
ra,t. Airanv(rarB rov KvgiOf 
vng IfMv, Tya ilk riv ogykvoff 
rovrm [OgJ] ^vtrioL evgeffS, 



jZoJ^ 1 1 4 no .^aL^I ]9u^> )A-^^ .jou^P lo^L^l ^Aaw»^|29 

]9] ]6at oat ^t*9i .«.4j] ^^^.^ IfOQ^ ]oai) & n n k^ \^ P-^l; 
• ]ai^P )2uo> «.^Md&A) ^^01 ]j\^ f^^9 . 1 > «^ S ii ^^ ^ 


IV. Ego scribo omnibus Ec- 
clesiis, et omnibus mando: 
quia voluntarie pro Deo mo- 
rior, si vos non praepedieritis. 
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. Tuuc vo- 
ro ero discipulus Jesu Chris- 
ti, cum corpus meum mundus 
non videat. Deprecamini Do- 
minum pro me, ut per has ope- 
rationes sacrificium inveniar. 


IV. Scribo Ecclesiis, et prae- 
cipio omnibus, quoniam volens 
pro Deo morior; siquidem 
vos non prohibeatis. Depre- 
cor vos, non concordia intem- 
pestiva fiatis mihi. Dimittite 
me bestiarum esse cibum ; per 
quas est Deo potiri. Fru- 
mentum sum Dei ; etperden- 
tes bestiarum molar, ut mun- 
dus panis inveniar Christi. 
Magis blandite bestiis, ut mi- 
hi sepulchrum fiant, et nihil de- 
relinquant eorum quae corpo- 
ris mei; ut non dormiens gra- 
vis alicui inveniar. Tunc ero 
discipulus verus Jesu Christi, 
quando neque corpus meum 
mundus videbit. Orate Chris- 
tum pro me, ut per organa 
ista Dei sacrificium inveniar. 



vZv iovXog. AXX' lav rk6»^ kvikivdi^og yivrKrofMti ^Itjcov 
Xgiirrov, kol\ ava(rrfi(rofiai h avrS iXBvhgoi. [Kai] »vy f^w^ 
6 Oava, hhfjt^ivog, (Jt^nSiv Wiffvfi^siv. 'Ato Ivgictg f^i^S^ 'Feifjung 
^mofJi^ayoij hot, yni ^a) ^aXafftrfig, wzrog kcl) fif^igecg, ipie- 
hfJiivog iiKtt Xsoragiotgy o Itru (rrgariofrSv rayfict, a xcu 
iVBPyerovfjuevoi y^BiPOvg yivovruim jLv oi rag aOiXfjfjtfOuriy av^ 
rav (lSlKKov ft(t9fjTBvofMX,i' aXX* ov TUga rovro ieitxaiofftat. 

cvvrou^k ULoi evpBfffjvai' a xa) xoXctKivtra ffvvrofJtfOtfg fJLS xara- 


O^;^ ig Hirgog zat UavXog ii(t- 
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6igog *ltj(rov, xai oLvacrfjirofJuoLi 
iv avrS iXsvh^og. NtJy (Jt^ay- 
6am iiisfJt,iyog fjuriSiy ivi6vfLUv 

KOtrjUKOV fl fJLOTaiOV. 

f/Lfig ^Ti^tofMtyoi^ ita yfjg xa) 
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'£v }i\ roig aiiZfifiaffiv ahrm 
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(TfJLiymj xou 6vj(fi[J(*ai srotfJLoi fjLOi 
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T0fJt,6fg fjLB xara(pay€7vi ovy^ ofCTeg 
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Ov^ ig Ii%r^og xou TlavXog iioc- 
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\XU¥01 iXBvhgOi, [c^ BovKoi eeoGj 

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Nt>y fMtyOaya^ [ev airrm] isiefLiyog, 

fiyjizv BTi^Vf^ely KotrfUKW ^ fiiratw. 

E'. 'Asro Ivgtag fJi^ixS^ ^FcifjLfjg 
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o'tig, yvxTog xa) ijfJLigag, iyhiefjui- 
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ahxfif/^ao'iy avrSy, fjuaXXov fta- 
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iehtxaioffjtfai.^ '0»aifJLtjy riy S^^- 
^/oiy rwv ifjuot firotfjuatrfisym' a 
xa) ivj^ofj(,as (rvvrofjia [loi bv^bS^- 
yar a xai xoXaxBVffoft cvyrofjf^atg 
[LB xara<payBly, ovy^ a)ar'TBg r/- 
yiy iBiXaivofiBva ov^ rj^^avro' 



|D ]L^ L^s ^ ois >oqa1o |j) )oai l^j^iSn ^oa^^ )^H*^ 1^) «^V>* 

^1 *^5^o .^ ^-oLa^ V^^? li^^o ..A ^p-^i 
.^oou^ wSj^ Po ]li^] l-AJ') ^^^^; ^] Po .wOI^Ij ^^^..^^^JS; 10 


Non ut Petrus et Paulus prae- 
cipio vobis. Uli Apostoli, ego 
condemnatus ; illi liberie ego 
usque nunc servus. Sed si 
patiar^ manumissus fiam Jesu 
Christi; ut resurgam liber. 
Et nunc disco^ vinctus, nihil 

V. A Syria usque Romam 
cum bestiis pugno, per terram 
et per mare, nocte et die; 
vinctus decern 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 : 



Non sicut Petrus et Paulus 
praecipio vobis. Illi enim 
Apostoli Jesu Christi sunt; ego 

autem mimminimiu: illi VCrO li- 
beri neat sem Dd; CgO autcm 

usque nunc servus. Sed si 
1 Cor. ¥11.22. passus fucro, libertus ero Jesu 
Christi ; et resurgam in eo li- 
ber. Nunc disco^ vinctus, ni- 
hil mundi concupiscere, aut all- 

quid yanum. 

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- 
^s edoceor: sed nee in hoc 
quidem justificor. Utinam 
fruar bestiis, quae mihi paratae 
sunt : de quibus opto compen- 
dium mihi inveniri; et illi- 
ciam ut celerius me comme- 
dant : ne sicut in aliis territae 
sunt, et non eos tetigerunt: 



(TUO'raa'Btgf trvyzovij fi*i>M¥y [xcu] trzo^TtcrfJudi ocriutf, [»a)] akf^irfjm 

5 ohox) 70V treifjuarog, xctxcti xoXatrug rov iitt^okov It ifU i^^iffO&t^ 

trav' fMvov iva Ifjirov ^gitrrov iTirvj^of. *0 roxerog fjuoi irixurai, 


Kay etvra is axovra (LTi S'gX^- 
(Fi^, lyctf TTgotr^iuo'OfMti, ^vy^ 

yPcifl^fJV [Ml ^Xt^T^^ Ti fJUOi (TVfJt^ 

fjLadipr^q etvai. Mlj^cy (Li ^'Koitrif 
rm ogarSv xui uoguraiff iW 
'Ijy^ow X^tarrov \mrvynu. Tlv^ 
xu) (rravgog, ^fjgim re co* 

(TTUtrBsgy avarofuiif iiaipiveiq, trxoP'- 

TUTfjuu otrreofVi (rvyxoTrij [LikZ^^ 
iXfjirfio) oXov rov treifi^urog, x(t- 
xol) xoXacetg rov itetfioXov It 
ifM l§j^i(r0A>ira¥* fjbovov ha, 'I)}- 
(Tov 'Kgitrrov ivirvxj^. 

s\ Ovhev fjLoi bHf)€\^<r€i TO refyjrva 
rov Kofffwv, ovie ox fiairiKeiai rov accD- 
vo^ rovTov' fjLoWov fioi airoOaveiv eU 
X/DccTToi/ 'Irfffovv, fi fiatriXeveiv rZv ire- 
partav vnfi ^^. Ti yap wfj^eKeirai av- 
Opoyiro^t iav Kepi^trff rov Kovfxov oXov^ 
T^y a yjrvx^v avTov ^ff/nuoOfi ; 'EkcTvop 
(rjra^ rov inrep tj/nZv airodavovra' eice?- 
vov deXo), TOP iifiiiS/s avatrravTcC o ie 

roxirog (loi iTlxuron, SiVyv^re 

/Liof, aZ£\<f)Oi' fjLTi €/jLiroiifrriTe fxoi tSo'af , 
fjLfl OeX^tTffTe fju>i WKodaveiVy rov rov 
06ot; BeKovra eivaif Kovfn^ [jl^ X^f^' 
(rtjtrOe, *'K^ri fie KoOapov (f}Zg \a0e7y 
€Ke7 vapayev6fjL€Voif avOpoyiro^ Seov 
itFo/xai, 'ExiT/oe^are /noi fufifjr^v 


xav avru Js exovra fAfi ^sAif, 
eyof Tgocr^taffOfiMt. ^vyyvei- 
fjuf]9 fji^oi tyfire' ri fioi cvfc^igei 

etvat, [M J7^sy ^e ^fiXitrui reiv o^o- 
rSv xa) rm ko^aro)f\ ho^ ^liicrov 
Xgarrov iTirvj^u. Hvg xa,) 
trravgogi^fjgicifv rt cvtrrourug, iva- 

rofjLoi^ iiaipetrei^y ffXO^TiO'f^Ot Otm- 

m, trvyxova) fjuikHv^ akvfffioi 
oXov rov (T&ffjiMrogf koI xoXoLCig 
rov iiufioXov, It IfM l^y^itrOoi* 
fMvov iva ^Ifitrov Xgitrrov In^ 

9 • Ovhev fie wfj^eKritrei ra iripara rov 
Koo'fioVf ovie at fiatriXetai rov aicavoq 
rovrov. KaXov e/ioi airodave^v ita 'Itj- 
trovv 'K^iarov, ti fiatriXeCeiv rwv trepa^ 
r<av rij^ 'ytj^. Ti 70/9 aKf}€\e7rcu avOfna- 
xoy, eav rov Kocfiov o\ov Kepi^irfif rijv 
de ^vX'i*^ ^^^^ airoXe<rp; [Tov Kvptov 
iroOa, rov vtov rov oKtiOivov Qtov teal Ua- 
rpo^f 'Ivja^w rov Xpurr6v.2 *EKe?yov ^fjra, 
rov inrep iffimv Airodavovra [icai ava- 
irravraJ] ^VY^vafioveire fioi aie\^oi* 
fjL^ efjLVO^ttrrire fioi ciV {iu^y ^aotii, 
[lijcous yap &mv tj ^to^ t«v vurrQv'2 fi^ 
deA^o'fjre fie atrodaveiV [^avaro^ yap 
eortv ^ avev Xpirrov J^m^. Tov &€ov Oe- 
Xovra pe etvat^ Koo'fAta fiif ;^a/t>c(n;(r^.] 
"Aifyeri fie Kadapov ^g \a0eiv' e- 
K€i vapayevofievog, avBpctiro^ Scot; 
eaofiat. Kirirpeyjfare fioi fnfit/r^ 





01 ^? 

,|^f^> li^QSO t-2^>ai| }Amd .^n..»-^L^; )Zq1mO | ,TitS%o lioj 
.^oZJj t iS\ Kp ^^^h I " ^ ^ ]c\oil -Ih^ oi S ■>? ]nii(tn 
^-^-^ |g\oV>> iSn^i .)o&.a1 l-i^Sp ^oiaS ^OiiSno 


et si ipsae noluerint, ego eis 
vim faciam. Ignoscite mihi : 
ego 8cio quod mihi expediat. 

Nunc incipio esse discipulus. Nulll 

aemulor visibilium et invisibi- 
limn^ ut Jesjim Christum me- 
rear adipisci. Ignis^ crux^ 
bestiarumque constantia^ abscis- 
sio, separatio, confractio ossium^ 
dissipatio membrorum, interi- 
tus totius corporis^ et damnatio 
Diaboli ; omnia in me veniant^ 
ut Jesum Christum merear a- 

VI. Nihil me juvant quSB rant 
mundi hujus : neque regnnm tempo- 
rale. Bonam est mibi mori in Jesu 
ChristOy quam regnare in finibus 
terrse. Quid enim prodest homini^ 
MaLx7L26. sl totum muudum lucretur^ animam 
yero suam perdat ? Dominum namqne 
deaidero Filinm veil Dei, et Patrem Jera 
Christi. Ipsum utique qusro, et illom 
qui pro nobis mortuus est et resur- 
rexit Ignoscite mihi fratres, ne mihi 
impediatis ad vitam : Jesus enim est 
Tita fldelinm. £t ne Telitis me mori : 
mors enim est vita sine Christo. Dei 
volens esse mundo non placeam. 
Sinite me puram lucem pei-cipere. 
Illuc perveniensy homo Dei ero. 
Concedite mihi; ut sim imitator 

Luc. is. 25. 


sed et, si ipsae volentem non 
velint, ego vim faciam. Ve- 
niam mihi habete : quid mihi 

confert, ego cognosce. 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, malsa 
punitiones Diaboli in me ve- 
niant ; solum ut Jesu Christo 

VI. Nihil mihi proderunt termini 
mundi, neque regna seculi hujus. 
Bonum mihi mori propter Jesum 
Christum, quam regnare super ter- 
minos terrae. Ilium quaero, qui pro 
nobis mortuus est ; ilium volo, qui 
propter nos resurrexit. lUe 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 



[aXXp t^cjTt.l Oi;^ ijiofjuai rgo^^ ^6ogag, oifi\ ^iovouig rov 
^iov Tovrov. "A^rov Qtov &eXft>, oq itrriv (raf| XgarroVf 
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rgo<p^ <p6ogSig, ov^i fjiovalg rov 
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vofjiAt S'eXoi ro o^tfLot, avrov, 
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vaog (<a^. 

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avraveS^Ke pot ; Avrof he & 0eof koi Ilar^p, 
KOI 6 Kvpio^] 'iffo'ovi o Xpi(rro^^ (pave- 
paa-ei vfuv Tovra, ort oArfitag \ey(a. 




passionis Dei mei. Qui eum yult 
HI seipso habere^ intelligat quod yolo ; 
et compatiatur mihi, sciens quid sit 
in me. 

YII. Princeps mundi hums diri- 
pere me vult, et in judicio Dei mei 
dirumpere. Nemo ergo de prsesen- 
tibus vobis auxilietur ei : magis au- 
tem mei adjutores estote^ hoc est, 
Dei. Nolite dicere Jesum Christum, 
mundum honorantes. Fascinus in 
Yobis non habitet : neque, si vos 
preesens rogavero, consentiatis mihi. 
His autem magis consentite quae 
scribo yobis. Viyus enim yobis scri-* 
bOy desiderans mori pro Christo. 

Meus enim amor crucifixus est^ 
et non est in me: aqua autem 

alia viva manet in me intrinsecus mihi 
dicens: Yeni ad Patrem. Non 

comedo escam corruptionis ; ne- 
que voluptates vitsB hujus de- 
sidero. Panem Dei volo, pa- 

nem coelestem, panem yitse; quse 

est caro Jesu Christi Filii Dei, 

qui natus est in noyissimo ex semine 
Dayid et Abrahse : et potum Yolo 

sanguinem ejus; qui est di- 
lectio incorruptibilis et yita 


YIII. Jam nolo secundum homi- 
nes vivere: hoc autem erit, si yos 

Gal. ii. 19. yolucritis. Christo crucifigor: quia jam 
ego non vivo; vivit vero in me Chria- 
tus. Per modica scripta rogo yos; 
ne mihi obsistatis. Credite mihi quia 
Jesum diligo: quoniam et ipse dilezit 
Ps. CSV. 12. me, et seipsum tradidit pro me. Quid re- 
tribuam ei, pro omnibus quse retribuit 
mihi? Ipse autem Deus Pater et Do- 
minus Jesus Christus manifestabit 
vobis hsec omnia; quia yero dico. 


esse passionis Dei mei. Si quis ip- 
sum in seipso habet, intelligat quod 
yolo; et compatiatur mihi, sciens 
quae continent me. 

YII. Princeps seculi hujus rapere 
me yult, et earn qiise in Deum meum 
sententiam corrumpere. Nullus igi- 
tur prsesentinm de yobis adjuyet: 
ipsi autem magis mei fiatis, hoc est, 
Dei mei. Non loquimini Jesum 
Christum, et mundum concupiscatis. 
Inyidia in yobis non inhabitet : ne- 
que utique ego yos preesens deprecor, 
credere mihi. His autem magis cre- 
dite quffi scribo yobis. Viyens enim 

scribo yobis, desiderans mori. Me- 

um desiderium crucifixum est ; 
et non est in me ignis amans 

aliquam aquam: sed yiyens et lo- 
quens est in me, intus me dicit; Ye- 
ni ad Patrem. Non delector 
cibo corruptionis, neque delec- 
tationibus vitse hujus. Panem 
Dei volo ; quod est caro Chris- 
ti, ejus qui ex genere Dayid: et 

potum yolo sanguinem ipsius ; 
quod est charitas incorrupti- 

YIII. Non amplius yolo secun- 
dum homines yiyere: hoc autem 
erit, si yos yelitis. Yelite autem, ut 
et yos acceptemini. Per paucas li- 
teras deprecor yos: credite mihi. 
Jesus autem Christus yobis mani- 
festabit hsec, quoniam yere dico; 



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10 ^gaoTijTog h y xaTOLkviTO^i o oi^xoav tov oLimog tovtov. Auvoc^fiui 
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f a^»* (Tuyyvoffi^oyiiTB fi^oi' {(pv'KourtrofMtt yafl ft^^ors oh ivyti^img 

Hie pt»a^ 
ioclosed th<« 
t t forms 
tbel Vth aod 
Vth chap- 
ters of the 
Epwtle to 
in the Medi- 
cean MS. 
Sec p. 77. 

* « 

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Yf^iTOV ISipitTTOVy oi'x w? trapoievovra' 

xut yoLg oLi firi ^gofffixovcrai noi 
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ToXiv fifB vgoijyov, 

l\ rpa<f)(a ie vfuv ravra aito Yjivp- 
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Eat u/icis awev^aaOe fxot, iva [rov o-kotov] 
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Ka vfuv ^pa^fra^ aWa Kara ^uifkfiv 
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. Mvrujtovevere ev tJ ^xS ^Z***" ^?^ 
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aWot^ ILpoKOif ro irodijrov ovopa 



)16 t«>S. OOl \^<^ .13013QA3 jD) P> «.^A^J )j) < ^^4^n SP P| .joi^la 

liij^iV) .pai |V)\S; OLJOai) ]i&jiilD aiSy IZommJ ^^y^ooi «^ 


£t YOB simul condeprecamini mecum, 
ut laborem consequar in Spirita Sancto 
Non secundum carnem vobis scripsi 
sed secundum dispositionem Dei. 
Si aatem passus fuero, dilexistis me: 
sed si reprobatus fuero, odio me ha- 

IX. Mementote in orationibus 
yestris illiiu qui pro me rectama est Ec- 
clesiam quae est in Syria. Credite 

Job. X. 1 1 . Domino dicenti. Ego sum pastor bonus ; et 
solus eam visitabit : et ut vestra in eo 
dilectio. Ego autem et erubesco ex 
ipsis dici. Non enim sum dignus esse 
ultimus eorum aut purgamentum : 
sed miserabilis sum nunc, donee De- 

um merear adipisci. Salutat VOS 

spiritus meus; et dilectio ec- 
clesiarum quae me suscepe- 
runt, sicut nomen JesuChristi. 

Habentes enim me, non quasi trans- 
euntem, aspiciebant yiam meam et 

per civitatem me deducebant. 

X. Heec igitur scribo vobis de 
Smyrna, per Ephesios beatudine dig- 
nos. Est autem mecum simul cum 
aliisCrocuSydesiderabile mihi nomen: 


non mendax os, in quo Pater yere 
locutus est. Petite pro me, ut at- 
tingam. Non secundum carnem vo- 
bis scripsi; sed secundum senten- 
tiam Dei. Si patiar, voluistis; si 
reprabufl efficiar, odivistis. 

IX. Mementote in oratione vestra 
ejus quae in Syria Ecclesise, quae 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 
quad receperunt me in nomine 

Jesu Christi^ ut non transeuntem. 

Etenim non advenientes mihi 
in via quae secundum carnem, 
secundum civitatem me prae- 

X. Scribo autem vobis haec a Smyr- 
na, per Ephesios digne beatos. Est au- 
tem et simul mecum cum aliis multis 
et Crocus, desideratum mihi nomen : 



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xou ivfkfjiAt$ ¥0U¥ ra ivovgavia, xcu r»Q roTofistriag rag ayyiki" 
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etrriv Kara vavra ivaravaau "Efypa" 
^a ie vfuv ravra rp irpo ewea icaAav- 
iav 'Seirrefifipi^Vt Tovriartv Avyovarov 

eiKait rpirji. ^ppwrSi tig TiXog, 


[Ilepi] rSv irpoffeKdovruv chro YMpia^ 
{eU "Ptf/iii/v] eU ^^av 0eov, [triOTew^ 
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Seirre/i)9/MW. EppciKr6i Stg T$Xog, 

$9 vrofiQv^ 'Ifitrov 'JLgnrrov. 



P;o^v^M£; I i(}.\ai^ i^QAo .•V^jLix); ]zoyz]o :la>i>V)S ^^^^^ 

© ^ ^ ^0 


ex his qui advenerunt de Syria ad 
Romam in gloria Dei. Credo vos 
agnoscere quae mihi manddstis^ ad- 
hue proxime constituto. Omnes e» 
nim digni sunt Deo : et apud vos me 
oportet in omnibus requiescere. 
Scripsi vobis haec, nono Calendas 

Septembris. Incolumes estote 
usque in finem^ in patientia 

JeSU Christi. Amen. 


de advenientibus mecum a Syria in 
Romam, 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 hsec, in 
ea quee ante ix. Kalendas Septembris. 

Valete in finem, in sustinentia 
Jesu Christi. 






The words and sentences enclosed thns [ ] in the Shorter Recension have no equivalent 

in the Longer. 



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dfjre' ev o) inrofxevovre^, r^v nratrav 
eir/jpeiav rod alUvog tovtov Sta<f>€{r 
f ecfle. nKTToj 7ap, 09 ovk iaaei vfiaq 
ireipaadTJvai inrep o ivpatrOe. 

B'. 'Ettci ovv ij^tcddrjv iSeTi/ u/xSf 
Std Aa/xa toG d^todeov vjXijv entaKo- 
irov, Ka) itpeo'^vTeptAv Beov d^i<av, 


Tlie words and passages enclosed thus [ 3 ^^^ ^^ equivalent in the corresponding Greek. 



Scripta ex Smyrna. 

Ignatius, qui et Theophorus, bene- 
dietae [Ecclesiae] gratia Dei Patris 
in Christo Jesu salvatore nostro ; 
in quo saluto Ecclesiam quae est 
in Magnesia juxta Meeandrum, et 
oro in Deo Patre, et Jesu Christo 
Domino nostro: in quo plurimum 
Tos gaudere opto. 

L Cognoscens vestram secundum 
Deum bene dispositam dilectionem : 
exsultans assumpsi in fide Jesu Chris- 
ti alloqui vos. Dignus efiectus sancti 
atque desideratissimi nominis, in his 
quae gesto vinculis; cano Ecclesias, 
in quibus laudare opto came et spi- 

1 ritu Jesu Christi ; qui est salvator om- 
nium hominum, maxime fidelium : cu- 
jus sanguine redempti estis^ per quem 
Gal. iy.9. cognovistis Deum, immo cogniti estis 
ab eo; in quo sustinentes, seculi hu- 

1 Cor. X. 13. jus tentationem effugite. Fidelis est 
autem^ qui non permittet tentari vos 
super id quod potestis sufFerre. 

IL Quoniam ergo merui videre 
vos per Deo dignuni Episcopum 
vestrum Damam, et Deo dignos 



Ignatius, qui et Theophorus, 
benedictae in gratia Dei Pa- 
tris in Christo Jesu salvatore 
nostro; in quo saluto Eccle- 
siam existentem in Magnesia 
ea quae juxta Maeandrum, et 
oro in Deo Patre et Jesu 
Christo plurimum gaudere. 

I. Cognoscens vestram mul- 
tibonam ordinationem ejus quae 
secundum Deum charitatis ; 
ezultans pneelegi 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 prsefertur, prin- 
cipalius autem Jesu et Patris, 
in quo sustinentes omne nocu- 
mentum principis seculi hu- 
jus et perfiigientes Deo poti- 

IL Quia igitur dignifica- 
tus sum videre vos per Dama 
dignum Deo vestrum Episco- 
pum, et Presbyteros dignos 




Bao'O'ov Koi *A7ro\- 
\u>viov, Koi TOV 
avvSovKou fiov 
SlOKOVOV 2ci>t/ci>- 
voy, oi; eyii^ &- 
vaifxijv, Srt i/iro- 
Tao'cerai rfi eirt- 

Qeov^Kcu Tci TTpeo"- 
l3vTepi€f> ci); vofiifi 
'Irjcov XpiOTov, 

T\ Koi v/iiv Se 
irphret ^rj <riry- 
'Xpcurdai T^ jj\i- 
Ktq, TOV eniCKonov, 
aWat Kara ivva- 
fuv Qeov Uarpos 
vao'av evTpon^v 
avT^ aitovefieiv, 
Kadoi£ eyvuiv koi 
rov^ ayiovg irpea- 
^vT€pov^,ov irpo<r- 
ei\tf<p6ra£ r^v <f>ai' 

vofJLemjv vetare- 
piKYjv Tajiv, aSK 
[caf] {ppovijJLovg 
ev 0€cJ [(Tiryj^o)- 
povvTa^ avr& ovk 
avT^ Se, aA\a 
T9 Uotrp) 'IrjiTov 
Xptarov Tw wau- 

TCt>i/ hriCKcrfrtfi. 
E/V Ti/x);v] ovv [e- 
Kcivov TOV BeKri' 
cravToj ly/xay] itpe- 
Ttov etrriv eva- 
Koveiv Kara fxtj- 
SejjJav imoKpto'tv' 
eire/ ou% or/ toi/ 
ewiaKonov toC- 
Tov Toi/ jSAewo- 
jxevov irXava Tig, 
oKKa TOV dopoTov 
irapoiKoyl^eTOU* to 


Bao'crot; icai A^roAAcDv/ot;, kou tov orvfxfiKorov fxov 
SiUKovov Zurritavos, ov eyi^ ovaifxvfv, oti xmoTaff' 
ceTou T& enttTKont^ kou tcj mpeo'^vrepii^ xa/><T/ 
06ot;, ev vofii^ *lri(Tclv Xptarov, 

T \ Kai v\ilv Se irpenet firj jcara^/oovecv Trjg fjTsjiKiag 
TOV enttTKonrov d7^\a Kara ^vta/ifjv 0€oG UaTpog, 
Ttaxrav evTpomjv avT& aitovefxeiv, Kadi^g eyvtav Koi 
Tovs aylov^ TrpefrfivTcpovg, ov irpog Trfv tf^ouvoyue'^ 
VYiv a0o/>£rraf veirtjira^ aAXa irpoq r^v ev 06^ ^povrf- 
fTiv. 'F^vetwep ov^ oi ttoKv^ovioi elai (To^oi^ ovie oc yipov- 
req enriarravTai avvetriV aWa Trv^ffxa etrriv ev fipcroiq, 
AaviijX fiev 70/9 i (rofjio^t ia^eKaertj^^ '^eyove .koto^o^ rta 
6ei<f xver/Ltari, Koi Tovq fiaTtjv t^v iro\iav ipepovras Trpeff' 
fivra^f (rvKOffyavrag koi etriOvfAfjra^ aWorpiov KaWovq 
ainjXey^e, 2o/aov^\ de, iraiiapiov ov fjuxpov, tov evevrj- 
Kovraerij *HA6i Jie\e7;^€i, tov 0eov vporerifitiKOTa tovj 
eavTov xaT^a;. 'QtrauTi^^ koi 'lepefiiag OKovei vpiog tov 
0€ov, M^ \eye oti vetoTcpo^ eifu, ^oXofJuav ie^ Kot I<oaia^' 
o jjLeVj ito^eKaer^g fiaviKevaa^y ty^v ^ofiepav cKeivriv koL 
ivaepfjL^vevTov eirl Ta7i *^ai^i Kpitriv evexa tZv iraiiiiav 
eiroi^ffOTo* o ic, oKraer^g cip^as^ tov^ ^oifjLOvs koi to re- 
fievtj KaTeppiirrey koi to a\(Fri Kareicifxirpa' iaifiotri 70/9 
17V, aW' ov 0601, avaKeifieva' koi tov^ '^rev^iepei^ icare- 
<r<j)aTT€V, <tf( av (j)6op€a^ koi atraTeava^ avBpwwtav^ oAA ov 
deiorrfro^ XaTpevra^. Tofyapovv ov to veov €VKaTa(pp6vryrov^ 
or* av 06o> avaKeifxevov {7* a,\K* o r^v *YV<Dfifjv fioxOfjpo^i 
K^v ireTcaKaKafxevoq p tifiepav KOKt^v, 'Seog tiv o Xpt<rro- 
if}6pog TtfioOeof' aW' aicot/o'aTe, oia '^paff>ei avTto o ii^atr- 
Ka\og' Mfjiek fTov r^$ veornyroq KaTOffypoveiTia, aWa 
Tinrog yivov tZv trKFTtav^ ev ^07^, ev ava(TTpo<j)^, Ilpe- 
vov ovv ecTi KOI vfiaq viraKovetv T<p eitKTKontip vfi<ai\ 
KOLi KaTa fJitjSev avTta dvTtXe^eiv ^ofiepov yap eoTi to) 
ToiovT(a ivTtKef^eiv ov 70/9 Totrrovt tov fiheirofievov 
TrAai^qi t/j, aAAa toi/ aopaTov •napOLKoyi^erai, tov /*i 




Presbyteros, Bassum scilicet et Apollonium, et 
conyivam meum Zotionem quern ego nutrivi ; quo- 
niam subditus est Episeopo et Presbyteris in gratia 
Dei, et lege Jesu ChristL 

III. Et vos oportet non contemnere setatem Epis- 

copi; sed secundum ordiaationem Dei Patris om- 

nem venerationem ei exhibere; secundum quod 

cognovi etiam sanctos Presbyteros ei deferre; non 

propter juventutem, quae in eo videtur, arbitrantes 

sum contemnenduniy sed in sapientia Dei ei obedire. 

Job. xxjjL Quoniam quidem non longi temporis sunt sapientes ; 

' ' neque senes sciunt prudentiam : sed spiritus est in ho- 

Dan. xiu. minibus. Deniqae Daniel sapientissimus, duodecim 

annorum effectus, Spiritu Sancto repletus est ; et illos 

senioresy canitiem vanam habentes, calumniatores et 

aliense pulchritudinis appetitores esse manifestavit. 

1 Saam. iii. Samuel etiam, cum esset puer pusillus, nonagenarium 

Heli sacerdotem per increpationem redarguit, quod 

filios suos honorificaret super Deum. Similiter et 

Jercm. i. 7. Hieremias audit a Domino : Noli dicere quia juvenis 

sum ego. Salomon quoque et Josias [in juventute 

mirifici et sapientes in operibus suis apparuerunt.] 

3 R«g. lit Salomon quidem, duodecimo anno aetatis suae regnare 

incipiens, arduam et interpretabilem mulierum pro par- 

4 Keg. xxiu. vulis qusestionem terribili judicio dissolyit. Josias 
vero, octo annorum existens, aras et monumenta sub- 
vertere coepit, lucos excidere, et templa dejicere ; quae 
non Deo, sed daemonibus 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 ilia aetas quae sententiae 

DaD.xiii.52. 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 yerbo, in 
conversatione. Dignum est ergo vos obedire Epis- 
eopo vestro, et in nullo ei contradicere. Terribile 
est enim tali contradicere. Non enim istum visibilem 
quis spemit; sed ilium invisibilem in eo contemnit, 


Bassum et Apol- 
lonium, et con- 
servum meum 
Diaconum Zotio- 
nem, quo ego fru- 
ar; quoniam sub- 
jectus est Episeo- 
po ut gratiae Dei, 
et Presbyterio ut 
legi Jesu Christi. 
[Glorificato De- 
um patrem Do- 
mini Jesu Chris- 

III. Sed et vos 
decet non couti 

aetate Episcopi, 

sed secundum 
virtutem Dei Pa- 
tris omnem reve- 
rentiam ei tri- 
buere,sicut agno- 
vi et sanctosPres- 
by teros,non assu- 
mentes apparen- 

dinem, sed ut 
concedentes ip- 
si; non ipsi au- 
tem, sed Patri Je- 
su Christi om- 
nium Episeopo. 
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. 



Se rotovTov, ov 
irpo^ aapKa 6 \o- 
yo^, oT^a irpo£ 
Qeov, [tov ra Kpv- 

ipia eli6rra.'\ 
A\ Upenovovv 

eoTiv firj fiovov 
KoXeiirdau Xpi- 
OTtavov^, oAAa 
Kou eivar &(nrep 
Kai Tivey e7r/<r#co- 
irovfiev KoiKovaiv, 

X^P'^ ^^ OXTTOV 

itavra upadtrov- 
<rtv* Ot TOiovToi 
Se oifK euavvelSri- 
to/ fJLOi eivai f^ai- 
vovrat, [Sia to fiij 
I3el3al(a£ Kar ev- 
Tohjiv avvaOpoi- 

E'. 'Eweioi^vTe- 
\o£ ra irp^Lyixara 
eyet, KOii hniKet" 
ra ovo ofJLOv, 
o re] Savaroi, Koi 
Yi (;a)};, #cai eicao*- 
TO J eij TOI^ tiiov 
Tcnrov fiihJiet yia- 
peiv &(nrep yap 
eariv vofiicfiara 
ivo, 6 fiev 06oD, 6 
oe Koafiov, Kai e- 


itov j^apaKrrrjpa 
eTriKelfievov 6^6i, 
oi aniaroi rov Koa- 


TriOTo) [ev ayavij] 

^wafievop vapa rivo^ TrapaXoyurGrjvai' TO Se TOiOVTO, ov 
irpog avOptoTTOP, aWa irpog Oeov i^ei r^r ava<f>opav. 
T<f 7a/> ^afjLOv^\ Ke^ei o 0£O(, 0^ tre irapeXo^iaavro^ oAA* 
€fi€. Rai o M<»(rJ79 (f>ij(rty Ov yap xad' vfmv o 7077v<r/io(, 
iXXa Kara Kvptov rov &€ov. Ovdec; ejACivev arifMopiiTo^f 
eTrapdei^ Kara rZv KpetrrovaV ovre '}fap rol vopxa Aadiof 
KOI 'AfieipZv avreiirov^ a\Ka M(o(re7* koi I^Zvreg eU q^ov 
Kari]vej^Oij(rav. Kope H, Kai ol trvfuppov^travreg avrtf 
Kara 'Aapiav, iiaKotrioi Trevr^Kovra, irvpi<p\eKroi '^eyovaariv. 
'AfietrtraXi/jL^ 'jrarpaXoia^ ^yevofievo^t CKKpe/jL^ ev if>vr(a 76- 
7ove, KoL CLKiaiv kfixifiri rr^v KaKo^cvKov Kap^iav. Afie^- 
^a^av i<ravT<aq r^$ KCfpaXtj^ iipaipeirai^ ^i* ofiotav aiTtav, 
'ORaj Xeirpovrai, KaraTo\fjLtj<rai Upetav Koi leptMrvvrfq. 
SaovA. OTi/iovrac, /u^ irepifxeivaq rov apj^upea XMfxovfjX, 
'Sipfj ovv Kcu vfjM^ al^e7a'dai rov^ Kpeirrova^, 

A\ Rac TTphrov ear) firj fiovov KaKeLcdau Xpt- 

(TTiavov^, dWa #cai eivai' ov 70/9 ro \eye<r0ai9 aA- 
\a ro eivai fiaxapiov irocei. Ei rive^ enKTKomov 

fiev Xi^Yovcit x^P'^ ^^ airoG iravra voiovtrc roi^ toi- 
ovToi^ €p€i KOLi avTo^^ oq KOL o oKffiivo^ Koi vpZroq irttTKO- 
vog, Koi fiovo^ ^vaei apj^iepev^* Ti /i€ icaXerre, Krpce, 
Krpce, Ka\ ov voieire a \67ci» ; oi »^ap roiovroi ovK ev- 
avveidjjroit dW' elpave^ rive^ Ka\ fiopffxave^ eivai fiot 

E'. 'Eirei ovv tcAoj Tct vpdyfiara q^ei, kou ntpo- 
KCiTOU ^iatf jj CK <fnf\aK^^ kou 96Lvaro£ o ck vapaKo^^ 
Kai eKa<TTO£ rZv ^ptiftevav eij rov ronrov rov ei'pedevro^ 
/xeAAei j((U>peiv, ^v^afiev rov Oavarov, k<u iKXe^tafieda 
r^v ia^v. At/o yap X67c» '^fopounijpa^ iv avdpunroK 
evpitTKetrdai' koi rov fiev vofiiafiaro^t rov Se vapaxa- 
payfjLoro^. 'O deoaeff^ avdpanroq^ voixiCFfia eOTiv vro 
Qcov ;^a/oa;^0et^ o ao-e^rj^, ylreviiavv/xov vofxia-fia, Kifi^i^Xov^ 
voGov, vapayapai^pLO^ ov^ vtco Oeov, oAA' xnro ^lafioXav 
evepytfOev, Ov ivo (pvffei^ avBpwvtav Ae7o>, dWa rov eva 
avOpwvoVf TTore piv 06oC, vork ^i ZiafioKov '^ivetrBac edv 
evo'efi^ ris^ av6p<airoi 0eoi; earlv' eav de dcefi^ ti;* avOpa- 
TTos TOV hiafioXoVf OVK dvo rtji (pCceoas, dW' diro rSj^ eav- 
rov f^vuifivi^ 'yivofievo^. Oi airtoroi eiKova 6^ot;<ri rov up- 

** tt 

Xovro^ n^y irovtipia^' ol iriOTOi eiKova exov<ri rov ap^ovro^ 




qui non potest ab aliquo contemni. Hie autem non 

1 Sam. Tiii.7. ab homine, sed a Deo habet promotionem. Dicit 
enim Deus Samueli [de comtemptoribus ejus:] Non 
te spreverunt, sed me. Nam et Moyses [populo ad- 

Exod. xri 8. veraus se munnuranti] ait : Non enim adversus nos 
murmurastis^ sed adversus Dominum Deum. Nemo 
enim inultus remansit, qui se contra potiores extulit. 
Nam. xvL Denique in lege, Dathan et Abiron Moysi resistentes, 
viyi ad inferos depositi sunt Sed et Chore, et qui 
conspirayerunt cum eo adversus Aaron, ducenti quin- 

2Sain.xTuL qnaginta 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 

2Chro.zxTi. causam capite plexus est. Ozias quoque leprosus fac- 
tus est 3 qui contra sacerdotes sacerdotium arripere au- 
1 Sun. nil. bus est. Saul [etiam sacrificare prsesumens, regali dig- 
nitate] dehonoratus est ; non expectans pnneipem sacer- 
dotum Samuelem. Oportet ergo et nos revereri potiores. 
IV. Et dignum est, non solum vocari [nos] Chris- 
tianoSy sed etiam esse. Non enim dicere, sed esse 
facit beatum. Quidam autem Episcopum quidem 
vocant; et prseter ipsum omnia faciunt. Talibus 
ergo etiam ipse [Christus] dicit, qui et verus et primus 

Ijoc. vi. 46. est Episcopus et solus natura Pontifex : Quid me 

vocatis, Domine, Domine ; et non facitis quee dico ? 
tales enim non bonae scientist, sed derisores et simu- 
latores mihi esse videntur. 

y. 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 prsedictis elegerit, in futuro esse prsecipiatur : 
fugiamus itaque mortem, et eligamus vitam. Duos 
enim characteres dico in hominibus inveniri : unum 
quidem verum monetae signaculum, alium vero 
adulterinum. Pius enim homo et religiosus vera mo- 
neta est, quaa a Deo formata vel expressa est. Impius 
vero et irreligiosus falsa moneta est, noxia, adultera, 
prava; quae non a Deo, sed a Diabolo facta 'est. 
[Hsec 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- 
quitise: fideles autem formam habent auctoris omnium 


Tale autem non 
ad camemsermo, 
sed ad Deum ab- 
scondita scien- 

IV. Decens i- 
gitur est, non so- 
lum vocari Chris- 
tianosy sed et es- 
se : quemadmo- 
dum quidam E- 
piscopum quidem 
vocant, sine ip- 
so autem omnia 
operantur. Tales 
autem non bonae 
conscientiae mi- 
hi esse videntur, 
propter non fir- 
miter secundum 
praeceptum con- 

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- 
quodque ipsor um 
proprium charac- 
terem superposi- 
tum habet; infi- 
deles, mundi hu- 
jus, fideles au- 
tem, in chari- 
tate characterem 




yapaKTYipa 0eoD HaTpo^ Siot *lr)(Tov 
Xpiarov, St ov eav firj avOatperia^ 
6^a>/46i/ TO OLTToOaveLv e/f to avrov 
irafloff, TO ^1/ aoToO ovk eariv ev 

9'. *E7re) ovv ev ro7£ irpoye- 
ypajJifievotg irpoiTciiTroig to irdv ir^Jj- 
do£ eOciiprja'a ev iriarei kcu aya- 
mjira, iroLpatvcd ev ofJLOvotCj, Qeov 
OTTovSal^eTe iravra irpatro'eiv, tt/oo- 
Kadrjfiivov tov htiiTKomov e/5 to- 
wov 0eoS, KCU t5i/ TTpe(r^vTep(M)v 
els' tottoi/ avveipiov tUv diroaTo- 

\U>V, Koi tUv SlUKOVUiV, T6)V 6/XOI 

y\vKUTaT(»iv, TreTTicTTeu/xevcov SiaKo- 
vlav^lrja-ou X/diotoD, oj irpo a/wvwv 
Tra/oa IlaTpi ^i', Koi ev TcKei e(pavYj. 
Uavreg ovv oiiorjdetav Qeov \a)8dv- 
reg, [evrpeireade dTOsjjT^igtJi koi 
fjLyfie)^ Kara aapKa ^Kemena tov 
Tthfjalov, oKK ev 'Irjaov XpttrrSi 
dA\^Xoi/j [StaiTavTog] ayairare. 
Mrjiev eorw ev vfuv, o Swrjaerai 
vfidg fieptaai, dA\' evcofli^Te to) 
eiTKTKOTrf^ [Koi ToTf irpoKadijfie- 
vot£t e/f Tvwov icai Si$aj(r}v d0- 

Z' •'Q<nre|i) ovv 6 Kvptog avev 
TOV Uarpog ovSev eirolfjaev, [i7vco/xe- 
vo£ Lv, ovTe 8/' eavTOV, ovre iia 
tS>v cnrooToXcovJ otnrcor /xiySe vfieTg 

avev TOV eTttaKoirov, Kai tS)v irpea- 
l3vTepu)Vt firjSev [irpdaaeTe' fifj- 
Se itetpaa-rjTe^ evKoyov ti fpatve- 
aOai [ISiq, vjiiv'] oKK* hr) to avTo 
fjua -npoaev^t fiia Serjat£, eig voCj, 
fila e\m£, ev ayaitrj, ev tjJ X^P^ 
t5 aimya^. Eif eo-Tiv ^Irjaovg Xpi- 
aTog, ov a^ietvov ovdev eaTiv, UavTeg 
ovv wj eig vaov cvvrpexcTe Qeov, 
ij en) tv SvciaarrfipioVt cbj hni eva 
*Iyi(tovv XpiOTov, [tov ajji evog Ua- 
T/ooj irpoeKdovTa, Koi eig eva ovra 
Kou x^pi^aavTa.] 


&eov UaTpog, koi 'l7;<roC X/dicttoC* 
St ov eav fJL^ avOaipeTU}^ exw/xev 
TO virep aX^dela^ aftoBaveiv elg to 
auToG vado^y to f^w auToG ovk eanv 
ev rffjLLV, 

5"' 'EttcJ ovv ev To?r irpoyeypafi- 
fievotg vpotTuynotg to itav itKriQog 
eBetiprjaa, ev irifrret kou dydirrf, Tra- 
patvS>, ev ofJLOvolcj. Qeov (nrovSacaTC 
irdvTa TTpaTTetVf irpoKaOrjiievov tov 
eirtaKonov elg tottoi/ 06oG, kou t3v 
TTpea^vTepciv etg tottov avveSpiov 
tS>v ccnooToKoiVf kou tS>v StaKovtav, 
Tiov efio) y\vKVTaTU)v, ireTrioreu/xe- 
vtav StaKovtav ^Itjaov Xpttrrov* og 
trpo aiSivog itapd t5 TLaTpt 7€vi'ij- 
6et?, riv \a709 ©eoy, ^vo^eviig vlhq' 
Ka) e^ri cvvreXeiif Tav altovatv o av 
T09 ^lafievei' r^g yap fiatriKeiaq avrov 
OVK etrrai Te\oy, 0i^ffi ^aviijIK o wpo- 
(prjrvjg. UavTeg ovv ev ojxovoiq, dA\i;- 
Kovg dyaTrrj(roi>fJLev' Ka) /xjy Jeiy KaTO. 
aapKa j8A.e7reTa> tov itXTja-lov, aX\' 
ev Xpiarrii *Irj(Tov. MijSev eoro) ev 
vfuv, & SwrjaeTat vfiag fiepiaou' 
dAA,' evdBrjTe tS> hrtdKomip, inroraff- 
(Fofievoi TcS 0€£ St avrov ev Xpicrrop. 

Z'. •'HoTre/o ovv 6 Kvptog avev 
TOV HaTpog oifSev irotei' Ov Svvafiai 
'^ap, (pi^ffi, voteiv air' efiavrov ovSeV 

rs 9 

otrro) KOii v^eig avev tov entaKoirov, 
firjSe Trpeal^vTepos, /itiSe Siolkovo^^ 
firi^e Xa'iKog' firjSe Ti ^aiveo-flo) VfUV 
evhoyov, irapa t^v cKeivov fYVo^fifjV to 
70/5 ToiovTov irapavofiov Kat 0eoi/ ex' 
epov, Uavreq hit to avTo ev r^ irpocr- 
ev^ ana trwepx^f^' M'^ oerio'ig 
e<rrta Koivrj, et£ vov£, fila eKirtg, ev 
dy&ir^, ev mtrret tj7 dfJUdjMpf r^ ei? 
XpiOTov *lr]<rovv, ov dfietvov ovSev 
eoTi. UdvTeg wf eT?, eij tov vaov 
Qeov avvTpe)(€Te, wy ent ev Swr/a- 
(TTYJpioVf eiri eva *lrja-ovv Xptarrov, 
TOV apj^iepea tov i'yevvijTov Seov. 




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 prsescriptis 
personis multitudinem [yestri] 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 duleis- 
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 permar 

T>an.n.44. net Reeni enim ejus non erit finis ; 
'"' ' • inquit Daniel propbeta. Omnes in 
Concordia invicem diligamus: et 
secundum camem 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 
Job. T. 30. Patre nihil facit : non enim possum, 

inqoity a me ipso facere quicquam : 
sic etiam et vos sine Episcopo; 
sive Presbyter, sive Diaconus, sive 
Laicus. Non [ergo] aliquid rationa- 
bile vbbis videatur extra ipsius 
sententiam : tale etenim iniquum est, 
et Deo inimicum. 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. 


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 prsscriptis 
personis omnem multitudinem 
speculatus sum in fide et dilec- 
tione, moneo, in concordia Dei 
studete omnia operari; praesi- 
dente Episcopo in loco Dei, et 
Presbyteris in toco consessionis 
Apostolorum, et Diaconis mihi 
dulcissimis habentibus creditam 
ministrationem Jesu Christi ; qui 
ante secula apud Patrem erat, et 
in fine apparuit Omnes igitur 
eandem consaetudinem Dei acci- 
pientes, veneremur adinvicem; 
et nullus secundum camem adspi- 
ciat proximum, sed in Jesu Chris-* 
to adinvicem semper diligite. 
Nihil sit in vobis, quod possit vos 
partiri; sed uniamini Episcopo 
et praesidentibus, 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. 




H'. M17 irXavdaOe raig 
€T€poSo^tat£f firjie yLvBeir 
fiaatv [to?? irahaioii^ avw- 
tf>€\ea'tv oviTtv''] ei yap fie- 
ypt vvv Kara vofJLOv 'lou- 
Saicfjiov ^iofiev, ofioT^yov- 

yap SaoTOTOi irpoip^au 
Kara Xpiorov ^Ifjaouv efiT 
(rav. Aia rovro kou e^ico- 
^(PipTaVf eyLTcveopLevoi into 
TTJ^ j(apiTog [auToC,] et£ to 
Tr?jjpo<l>optj6ijvai tov^ airei" 
Bovvrag, oti eis Qeog eoriv 
6 if}avepci>aag eavrov ita 
^Irjaov Xptarov tov viov 
avToUf og eariv avrov Ao- 
yog diStog, ovk airo atyfjg 
irpoeKOiiVf og Kara iravra 
€vripi<n7i(r€v tw vefiylravn 

\ Ef ovv ol ev Trd\ato7g 
'jrpdyfiao'tv avacrrpaipev' 
rej, elg Kaivorrira eKittiog 
rj\6ov, fjLfjKert (Ta^^ari- 
foi/rej, aSXd Kara Kvpia- 
Krjv [Cw^v fSvTec] ev ri Ka) 
rj fo)^ i^fjwv dveretKev it 
airov, Ka) rov Qavarov av- 
rov,ov Tiveg dpvovvrar [pi 
ov fivarrjptov e^ji^ofiev to 
TTioretJeiv, Ka) itd roxrro 
tmofievofxev, Tva evpedS^yiev 
fiaBYfrai 'Irjtrov Xptcrrov 
TOV fiovov itSacKaKov ^- 
/u5v] wwy ^fieig ivvfjaofie- 
da ^fjaai x^P'^ auToS; ov 
KOU ol TtpoffirJTai fJLadijra) ov- 
Tcg, T9 TtvevfiaTi wy SiSacr- 
kolKov avTov ftpoaeSoKovv' 
[Ka) Std Tovro ov StKatc^g^ 
dve/xevov, [irapiov ijyetpev 
avToifg ck veKpSiv,] 


H '. M^ w\avao-fle ratg erepoio^tatg, fujie 
fivOoig eveyere^ Koi ^eveaXoiyiatg airepavTot^^ koi 
'lovdacVcoT; rv<f}oig' Ta ap^aia vap^K&ev, lioif ye- 
'vove Kaiva ra vavra, Ei yap uevpi vvv Ka- 
ra vofiov iovoaiKov Kai irepiTOfirjv capicog 
^i^fJiev, apvovfieda ty/v xapiv eiKq<f>evau, Ol 
yap SeioTaroi Trpo^rjrou Kara 'Iriaovv Xpi' 
oTov e^ijaav, Atd rovro kou eSiiy)(Oria'avt 
efjLTTveofievoi dito r^g x&pirog^ elg ro •nhjipo- 
(boprjSfjvat rovg diteiBovvragt art eig ©eoj 
eoTii/ o iravTOKpaTo»p, 6 ibavepuHTag eavrov 
itd 'IjyflToD XptfTTov rov viov avrov^ og eariv 
avrov Koyog, ov pTjrog^ aW' ovtntaifji' ov yap 
€(m \a\tag evapOpov ^wvrjfjLa, a^X' evepyeia^ 
SeiKijq ovaia '^evvrj^rf og itavra Kareuap&T" 
rYice r£> vefiylravrt avrov. 

&\ El ovv oi ev iroiKouoTg *^panixa<riv dva- 
aTpaif)€vr€g9 etg Katvorrjra eKniiog tf'KBov, ix- 
^e^ofxevoi XpiorroV w^ o Kvpiog McKfKeiy Ae7cai^ 
E« eirKrrevere Maxre?, enrio'TevtraTe av c/uoi' vepi 
fyap ifAOv CKeivog eypoc\lf€' icai« 'A0paafi o iraTr}p 
vfitav ^yaWioKrarOt tva fJjy t^v f^fjuepav rriv efiriv, 
Koi eiiev, koi ij^^aptj' irpiv 'yap 'Afipaofj, €r^<a elfur 
irUg Yjixe^g SwrjaofieOa ^(Tou x^P'^ avToC; 
ov Ka) oi Ttpo^fjrat ovreg iovXoi^ r£> rrvevyjxrt 
irpo€wp<ov avrov, Kai i>g SiSdaKOLKov dvi/xe- 
vov, KOI itpoo'eioKiav wg Kvptov koi cctriipa, Xe- 
yovreg' Avroj ^fct, Kot awaei ^fiag. MffKCrt 
ovv a'al3l3ari^(M>fJLev 'lovhdtKiog, Ka) apylaig j^ai- 
povreg, 'O /i^ ipyaJ^o/nevog 70/5, fiij eadiero}, *Ev 
thptoTi *^ap rov Tpotrcjirov trov ^07^7 tov aprov 
<rov, <f>aal ra \oyicL AAA cKaaro^ vpiojv (rafifia- 
Tifero) TTvevfiariKtag' /ueAerp vofjLov ^aipav, ov 
Cfofiarog aveaei' ifjfjuovpyiav Qeov Bavfia^tav, ovk 
€<o\a €<rdi(av^ koi vAiapa mvav, koi fiefierptjfieva 
ffaii^tov^ KOI op^riffei Ka) Kporoig vovv ovk e^ovtri 
^aipfov* Ka) /uera to ffafiffartffai, copra^erta 'jrag 
<f)i\6^i(rrog r^v KVptaKtfVi r^v avatrravifwy^ t^v 
fiao'iAi^a^ T^v virarov vatriav rtav ^fieptaV ijv ire- 
pifievav 6 *Kpo<f>rjTrig eXeyev, Eij to TeAoy, vvep nj^ 
6yi6t)g' ev 17 Ka) f/ ^ojif {jytu^v dvereiKej kou rov 
Savdrov *^&^ave vIki/i ev Xpt(rr(a' ov ra rcKva tJ? 
airaXeiag dpvovvratt ol e^Opo) rov (rtar^pog, on/ 
o Oeog 17 icocAia, 01 ra em'^eia (^povovvreg* ol ^c- 
Ai^^ofoc Koi ov <(}i\66eoij fioptptao'iv evceffetag 
exovreg, t^v he hvvafiiv avrri^ ^pvtifievoi' ol v/oi- 
trrifji'iropoi, rov A070V KOirjyXci'oi^c?, Kai rov Iiy- 
(Tovv iratXovvreg' ol rtov *yvvaiKutv (pdopeig Kai rtav 
aWoTpltov eiriOvfiTjTa), ol ;^/)j;/iaToAarAaflre5* (ov 
pvcrdeitjre eAeei &€OVj iia rov Kvptov i^fiatv^ltjarov 



ITim i.4. 
2Cor.v. 17. 

Job. T. 46. 

Job. riii. 56, 


2 The«. i*d. 

Geo. iu. 19. 


VIII. Nolite errare in aliena gloria; 
neque intendatis fabulis, et genealogiis inter, 
minatis, et Judaicis inflationibus ; Vetera 
enim transierunt; et ecce facta sunt omnia 
nova. Si enim nunc usque secundum le- 
gem Judaicam et circumcisionem camis vi- 
vamus; negamus nos gratiam accepisse. 
Sancti enim Prophetce secundum Jesum 
Christum vixerunt; ideoque et persecu- 
tionem passi sunt, inspirati gratia ad ma- 
nifestationem incredulis, quia unus est 
Deus omnipotens^ qui manifestavit seipsum 
per Jesum Christum Filium suum, qui est 
Verbum ipsius, non prolatiyum scilicet, sed 
sabstantiale, non locutio articulatsB vocis, sed 
operatio Deitatis; substantia scilicet genita, 
in omnibus bene complacens substitutori. 

IX. Si ergo ex antiquis Scripturis con- 
versi ad yacuam spem venerunt, expec- 
tantes Christum : sicuti ipse Dominus docet, 
dicens : Si crederetis Moysi, crederetis utique 
et mihi; de me enim ille scripsit. Nam et 
Abraham, inquit, pater vester exultavit, ut 
yideret diem meum ; et yidit, et gayisus est : 
Ante Abraham enim, [inquit,] ego sum : Quo- 
modo nos poterimus vivere sine ipso? 
cui et ProphetSB seryi fuerunt, spiritu prae- 
videntes eum, et tanquam magistrum expec- 
tabant, et sperabant ut Dominum et Salya- 
torem, dicentes ; Ipse yeniet, et salyabit nos. 
Non ergo sabbatizemus Judaice, ut feriis 
gaudentes. Qui enim non operatur, [inquit,] non 
manducet. [Et iterum :] In sudore yultus tui 
manducabis panem tuum ; dicun t Eloquia. Sed 
unusquisque yestrum sabbatizet spiritualiter, 
meditationi Lesis congaudens, non corporis 
dimissione, fabncationem Dei admirans, [yelut 
Judaeus;] non omnia comedens, et tepidum 
bibens, et mensurate ambulans, et saltationes 
atque plausum manuum nunc habens. Sed 
pro sabbatizatione diem festum celebret 
omnis Christianus Dominit;am resurrectio* 

PKal. Ti.xi. 

Phil. iii. 19 

2Tim. iti. 


VIII. Non erretis extra- 
neis opinionibus, neque 
fabulis veteribus, inutili- i rim. i.4. 
bus existentibus. Si enim 
usque nunc secundum Ju- 
daismum vivimus ; eonfi- 
temut gratiam non rece- 

pisse. Diyinissimi enim 
Prophets secundum Chri- 
stum Jesum vixerunt. 
Propter hoc et persecu- 
tionem passi sunt, inspi- 
rati a gratia ipsius, ad 
certificari impersuasos, 
quoniam unus Deus est, 
qui manifestavit seipsum 
per Jesum Christum fi- 
lium ipsius ; qui est ipsius 
Verbum setemum, non a 
silentio progrediens ; qui 
secundum omnia benepla- 
cuit mittenti ipsum. 

IX. Si igitur in veteri- 
bus rebus eonversati, in 
novitatem spei venerunt, 
non amplius sabbatizan- 
tes, sed secundum Domi- 
nicam viventes, in qua et 
vita nostra orta est per 
ipsum et mortem ipsitis, 
quod quidam negant; per 
quod mysterium aceepi- 
mus credere, et propter 
hoe sustinemus, ut inveni- 
amur discipuli JesuChris- 
ti, solius Doctoris nostri, 
quomodo nos poterimus 
vivere sine ipso ? cujus et 
ProphetSB discipuli exis- 
tentes, spiritu ipsum ut 
Doctoremexpectabant; et 
propter hoc quod juste ex- 
pectabant, prsesens susci- 
tavit ipsos ex mortuis. 

nem, regalem, eminentissimam omnium die- 
rum: de qua Propheta expectans dicebat; 
In finem, pro octava : in qua die, et vita 
nostra exorta est, et mortis in Christo facta victoria, quem filii perditionis 
negant, inimici scilicet Salyatoris, quorum deus venter est ; qui terrena sa- 
piunt; amatores voluptatum, et non Dei; speciem quidem pietatis habentes, 
virtutem autem ejus abnegantes ; Christum mercantes verbum, Dei in tabemis 
praedicantes, et [Dominum] Jesum [Christum] vendentes, mulierum corrup- 
tores, aliena concupiscentes, et pecuniarum amatores: a quibus eruamini, 
misericordia Dei faciente, per Dominum nostrum Jesum Christum. 


xxYii. 52. 



I' Ml) ovv dvata-drp-Siiiev 
ri]£ jfpijaranjTo^ avrov. Av 
yap fjfid^ fUfXYJaerai Kada 
vpatro'iaiiev, oifK en etrfiev, 
[A/a toGto fiadrp-ou avrov ye~ 
vofxevott fia6(i}fjLev KdcTO. Xpt- 
ariavKTfiov f jjv.] *0^ yap oK- 
Ao) ovofiari KaKeiroi itXeov 
TovToVf ovK eariv tov 0eoG. 
'YiripOeade ovv r^v Kaic^v ftJ- 
fiijv rrjv iroKatuiOeia'av Koi 
evo^laaarav, Ka) fieTal^aKeaBe 
€i£ veav ^vfirjv, o eartv 'Irjaov^ 
Xpiaro^, ^AKtaOrp-e ev avrid, 
Yva fxYj iia<f>dap^ ri£ ev vyuv, 
eitei aico rrjg op^g ^f^^yx^V' 
o-ere.] ^^Aroirov kariv Xpiarov 
'Irjo'Qvv \a\e7v, Ka) 'louJaf- 
fciv. *0 yap XpicTTtavKTiiog 
OVK eig 'lovBaYdfiov [ew/orei;- 
a-ev, a?\!Ka'loviai(rfio£ el^Xpt- 
(TTtaviO'iJLovi] wj Tracra yXcdca'a 
vKTTeva'aa'a eig Qeov a-vv^Brj. 

lA'.^ Taxrrajl dyaTrtiroi 
fjLOv, OVK eire) eyviov rivd^ e^ 
vpxiv ovT(ji£ ej(pvTa£, aW' if 
fjUKporepog u/xcdv, SeXco irpo- 
if>v\d(ra€aOou Vfia^, fi^ efiire- 
treiv eiy rd ayKtarpa rfj^ ice- 
voio^tag, oTOsM ireTTKr/poifMprj' 
<rdai ev t^ yevvrjcet, Ka) rci 
Ttddei, Ka) tJ dvaardaei t^ 
yevofievrj ev Kaip& Ttjg ^yefio- 
via^ HovTiov UtT^Tov [Trpa- 
XBevra d\rjdS>£ kou jSejSa/ih); 
inro 'Ir^aov Xptarov] rfjg eKirl- 
Sog ^fjwv, 71^ eKTpairfjvat fjuj- 
Sev) vfJLciv yevotTO, 


I '. M17 ovv dvaitrdrfTOi dyfiev tjj^ ypti- 
(TT&rrjToq avrov, *Edv fUfXYJo'erai ^fidg Ka- 
da vpdcTcoyLeVt ovk en etrnev, 'Eav yap avo- 
fjua^ nrapartip^a^, Kvpie, Kvpie, rig vrtHrr^e- 
rat ; Tevia/jLcOa ovv a^iot ti^ eirawfuag ti^ €i\^ 
(paficv. *^Og yap av a?\X(p ovofian KaTsje^rau 
irKeTov tovtov, oSrog ovk eari tov &eov' 
ov yap dedeicrai r^v irptHpfjTeiav rrjv Xeyovo'av 
irepi ij/ntaVf ori KXijO^cerai ivoftan KaivQ, o i 
ILvpioq ovofiacrei avrov^ Ka\ efrrat \aog ayioq. 
(hrep KOi ir€ir\f}p(iiTai irpiar<as ev ^vpiq' ev 
Avrtoj^etq yap ej^tifiarityav ol fjLaOtjrai Xpi- 
(TTiavolf UavXov Ka) Uerpov OefjxKiovvTiMtv rtiv 
eKKKriaiav, ^YirepBeaBe ovv t^v KaKtpf fiJ- 
firjv, T171/ ira\ai(M)de7a'aVf r^v aetrtjm/iav' kou 
fi€Tafid}0s£<T6e elg veav ^vfifjv xapiriK, 
Aii\i(r6ijT€ ev X/oior^, iva fitj o aWorptog 
vfJLciv Kvpieva-fi. "Atottov emv ^Iriaovv Xpi- 
arov \aXe7v evi y\<aa'<rij£^ Ka) rov 7rav(r6evra 
'lovSa'CiTfiov eiri iiavoiag ex^iV ov yap Xpt- 
ariaviiTfJLogf ovk etrriv ^lovSa'io'fiog' etq yap 
etrriv o X/oicrro; , eU ov irai* eOvo^ iriCTeviraVt 
Kot irdo'a yXticra'a e^ofioXoyYicrafievri^ elg 
0601/ avvtfxdij' Ka) yeyovatrtv ol Ai06>dei( tJ 
KapXq, TCKva rov Qeov, <f)i\oi 'Afipaapr kol 
ev Tft) (nrepfiari avrov €v€v\oy^di}<rav nravre^ 
01 rerayfxevoi eU i<a^v a'uaviov ev XptarQ, 

I A '. Tavra ie, dyaitrfroi /jlov, ovk eve- 
yviav nvdg e£ vpSiv ovnag eypvra^f dAA* 
&£ fjuKporepog vfi&v, SeAoi ncpoff^vXatTce' 
cOai VfJLag, fir) einteffelv e/y rd ayKiarpa 
rfjg KevoSo^ia^t oTOid Tr\rjpo^pe7a'dai ev 
Xpi(rr<a^ t<} irpo iravrtav pev al<aviov yevvrj- 
OevTt vapa rov Uarpo^* yewtafxevta ie vare- 
pov CK Mapias tjj; vapdevov, ^ixo OfuXiag av- 
^poq' Kal iro\irev(rafi.ev<f otriii^, koi nraaav 
votTov Koi pdKaidav depavev^ravri ev rla \au, 
Ka) CFfifieia kcu repara Toi^travrt^ ex* evepye- 

<riq. av6p(av<0V Ka) ro7^ e^0Kei\a(rtv eU voXv- 
Beiav rov eva kol fiovov aXtfiivov 0eov KarayyeiXavri^ rov eavrov icarepa* KOU TO 
iradog tnrotrravri, koi irpo^ rZv xP^^^oKrovtov *Iovhai<ov eirt Hovnov HiKarov 
ffyeixavog kcu 'Rp<iiov fiatriXei^^, koi (rravpov inro/jLetpavri^ ko) airoOavovrr KOt 
dvaOTavn, koi aveXOovri eU tw? ovpavovq irpb^ rov atroffreiXavra^ koi Kadeff- 
Sevri ev ^e^iq atVov, koi epxofievta ev) ovvreXeiq rtav alavtov fiera dofi;^ va- 
T/oiK^(, Kpivat ^avra^ koi vcKpoif^, Ka) OToiovvai €Kaar(o Kara ra epya avrov. 
Tavra o yvovs ev irXifipo<^opia^ koi 'jriarevaa^f /xaKopto^' oxrirep vvv koi vfjteiq 
if>iX6$€oi Ka) (l>i\6xpi<rrot ecrre ev 'irXripo<f)opiq rfjg eKirlSog ^fiS>v' rjg eKTpainj- 
vat fitjiev) vfiiiv yevryrai. 



Ps. CXXZ.3. 


Act. xL 26. 
1 Cot. t. 7, 


M)it. iii. 9. 

Jac. ii. 23. 


Gal. iii. 16. 


X. Non enim sentimus utilitatem 
ejus, nisi nos tentaverit. Secundum au- 
tern quod agimus, jam non erimus, [nisi 
ipse nos miseratus fiierit.] Si enim iuiqui- 
tates observayerit ; quis sustinebit? Effi- 
ciamui* ergo digni coenomento quod acce- 
pimus. Qui enim alio nomine prseter 
istud vocatur, hie non est Dei. Non 
enim suscepit prophetiam dicentem de no- 
bis : Quoniam vocabitur nomine novo, quo 
Dominus voeabit eum; et erit popuius 
sanctus. Quod et completum est prime in 
Antiochia Sjriee: ubi adquisierunt disci- 
puli nomen Christianum, Petro et Paulo 
fundantibus Ecclesiam. Abjicite ergo 
malum vetus fermentum, quod corrum- 
pit et putrefacit; et percipite novum 
gratis fermentum. Exultate in Christo ; 
ut non alienus dominetur vestri. Inep- 
turn 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 
sBqualiter crediderunt, et omnis lingua 
Christum confessa, ad Dominum coUeeta 
est: et facti sunt lapidei corde filii amici 
Dei Abrahee ; et in semine ejus benedicti 
sunt omnes, qui in yitam setemam depu- 
tati sunt in Christo. 

XI. Hsec 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 gloriae ; 
sed ut ad plenum instructi sitis in Chris- 


X. Non i&;itur non sentia- 
mus benignitatem ipsius. Si 
enim nos persequatur secun- 
dum quod operamur; non 
amplius sumus. Propter 
hoc, discipuli ejus efiecti, dis- 
camus secundum Christia- 
nismum vivere. Qui enim 
alio nomine vocatur amplius 
ab hoc, non est Dei. Depo- icof.t.t. 
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. ^hristia- 
nismus enim non in Judais- 
mum credidit, sed Judais- 
mus in Christianismum : 
ut omnis lingua credens inPiiiiip.ii.ii. 
Deum congregaretur. 

XL Hsec autem, dilecti mei, 
non quia cognovi aliquos ex 
vobis sic habentes: sed, ut 
minor vobis, volo praeservari 
vos, ut non incidatis in ha- 
mos vanse gloriae : sed certi- 
ficemini in nativitate et pas- 
sione et resurrectione focta 
in tempore 'ducatus Pontii 
Pilati ; quae facta sunt vere 
et firmiter a Jesu Christo 
spe nostra, a qua averti 
nulli vestrum fiat. 

to: qui ante secula genitus est a Patre, 
postea autem factus ex Maria yirgine, sine 
collocutione yiri ; 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 annunciavit : et passionem pertulit, et ab interfectoribus suis Judseis 
sub Pontio Pilato Praeside, et Herode Rege crucem sustinuit ; et mortuus 
est, atque resurrexit ; et in cGelos ascendit ad ilium qui misit eum, et sedet 
ad dexteram ejus, veuturusque est in consummatione seculi in gloria patema 
judicare vivos et mortuos, et reddere unicuique secundum opera sua. Hsec 
qui in pleno cognoverit et crediderit, beatus est : quomodo et vos amici Dei, 
et amatores Christi estis, in plenitudine spei nostrae ; a qua nulli vestrum 
averti contingat 




IB'. 'Ovalfirfv vfiHv Ka- 
ra TOirra, eavnep a^iog cS. 
E/ yap Ka) SeSefiai, irpo^ 
eva Tcji/ KeKvjieviav v/jwv 
ouK eifxi, OlSa on ov (pv- 
aiovcrde' 'Iricovv yap\Xpi' 
OTov] e^ere ei' eaurolf. Ka) 
/xaAAx)v or* Slv eiratvci u- 
/xay, diSa on evrpeveaBe' 
6) J yeypairratton 6 iiKaiog 
eaurov Karrfyopo^. 

IT\ 27roi/JafeT€ ouv jSe- 
l3at(M>di]vat ev to'is Soyfxa" 
CIV rov Kvpiov #cai tcSi/ 
airoaToKuiv, iva iravra oaa 
iroi^e KarevoioiOfJTe aap- 
k) Koi irvevfian, irlaret 
Km ayainj, \ev itca Kai 
Ilarpt, Kai €v liveufxan, 
ev apyfi Ka) ev reKeifl 
yicra rov a^ioTtpentecra' 
rov hriaKonrov vfiiUvf Koi 
a^ioirTioKov irvevfianKov 
<rre<f>dvov rod ttpec^vTe- 
plov iffiiiv, Ka) Tcov Kara 
Qeov SiaKovtav. 'YTrora- 
ytjTC Tw entaKonfa kou d\- 
\rj\oig, i)^ {^Ifjaoug] Xpi- 
OTof Tc3 noTjo) [Kara aap- 
Ka, Kai oi dTTooToKoi t£> 
Xpiorii KOU T6> Harp) Ka) 
rSi HvevfJian,] fva li^oxri; 
^ [aapKiK^ re Ka) irvev- 

lA' E/5a)j oTi ©eoC 76- 
/x€T€f avvr6fiu)£ itapeKe- 
Kevca vfiag. Mvyifxaveve- 
ire fJLov ev raT? Trpoceuxc^lg 
vfiiov, Tva Qeov emrirxy), 
Ka) TTJg ev ^vptq. eKKhrfciag, 
oBev ovK off lof etfJit icaAeT- 
(tOou, 'ETT/Seo/xai yap r^f 
fjvtjiifievrjg vfiS>v ev 06<S 
Ttpo<Tev)(rjg Ka) dyairrjg, etg 
70 a^tcodijvat rffv ev ^vpia 
eKK\t]a'iav iia r^g ckicAj/- 
aia£ vjjiwv ipodKrBfjvai, 


IB'^ *Ovaifiriv vfuiv Kara Ttavra, eav irep 
a^iog (S et yap Ka) deiefxai, irpog eva rZv 
XeKufievtav v/jwv ovk elfil, OiSa on ov if>v~ 
(TioScrfle* ^lijaovv yap e^erc ev eavroTg. Ka) 
fcoAXov oTav etraivci vfiag, otBa on evrpe- 
Treo'de, wj yeypairroi' AiKatog eavrov Ka- 
njyopo£' icat, Ae^e av ra^ ifjiapria^ (rov x/d&- 
Toy, Xva ^iKaicad^q' koi, ^Orav iroi^irrjTe vavra 
ra iiarerar^iiiva vfiip, Xe^ere, ort iovXoi etrfiev 
ay^peioc OTi TO ev avdp^ieoi^ injn^XoVf ^eXv^fui 
rrapa €>eSr o 06oy 70/0, (l>fjfftv, iXatrOtp'i /lot r^ 
afjLapT<i>\w. Aia tovto ol fxcyaXoi CKeivot 'Afipa- 
afA. KOI *laKa)0, y^v koi <nroiov efivpotrOev rov 
Seov eavTov^ wvofta^ov koi o Aa0i^, Tig ei/ii 
670) epavTiov (rov Kvpie, on edof acray fie ea>g rov- 
rov ; KOI Maxr^y, o irapa travrag avOptlyn'ovq irpqo- 
TOTOf , Keyei vpog 0eov' *l(r^v6(l><avos koi ffpaiv- 
y\oMr(rog eifxi if^w. Ta'iretv(>^pov€tre ovy koi av- 
ToJ, iva vylf(o6^re' *0 raireivciv fip eavrov, {nfrta- 
d^(r€rait koi o vyjrZv eavrov^ TaTr€iV(t)6^(r€Tai. 

IV'. ^Trovidtrare ovv l^efianadfjvcu ev ro^g 
SoyfiaiTt rov Kvpiov Ka) rS>v airocrroTuav' 
fva iravrOf ocra iro/erre, KaTevoSoidi^<n]rai, 
(rapKi re kcu irvevixan, irttrrei Ka) dydirrj, 
fierd rov d^iomperte(rrdrov hnttTKoitov vjiSiv, 
Ka) d^ionXoKov koi itvevyuanKov are^vov 
rov itpecfivreplov vfiS>v, Ka) rciv Kara Qeov 
SiaKovoDv, 'Yvordyyp'e t£ eirio-Koirqj, Ka) 
d70\^\oi£, i>s 6 Xpttrrog rip Harp), Tva evco- 
dg ij Kara @€ov ev vfxtv, 

I A' E/oii>9 vftag TreirXfjpc^fjLevovg iravroq aya- 
Oov^ (TwrofMOig TrapeKd\€<Ta Vfxag ev iyair^ li^ 
(rov XpKTTov, Mvrjjiovevere fiov ev ra^g irpo(r- 
evj(ou£ vfJiUvt fva 0eoD etrtrvxia, Kat r^g 
ev ^vplq, eKKKrj(Tiag, ^g ovk d^tog elpu Ka- 
Ke7(rOai eiri(rKoirog. 'EirtSeofiat yap rfjg lyvci)- 
fievrjg vfiS>v ev ©ew irpoireirxrjg kou dydinjg, 
eig ro d^K^Orjvai r^v ev l»vpi<f. eKK\fj(riav, 
Sid rtjg evra^iaq vfJiS>v, itoifAavdijvat ev Xpi(rr<a. 





IjOC. xtL 15. 


Gen. xfiii. 

Job. XXX. 19. 
1 CbrojCTii. 

Num. xii. 3. 

Ezod. if, 10. 

liUC. XIT. 11. 

& xYuL 14. 


XII. Adquisivi vos in omnibus : si- 
quidem dignus ero. Si enim vinctns 
sum, sed ad solutionem [omnium] ves- 
trum non sum [yinctus.] Scio [enim] quia 
non inflamini : quia Jesum habetis in 
vobis. Et magis cum laudavero vos, 
scio quia reveremini: sicut scriptum 
est, quoniam Justus sui accusator [est 
in primordio sermonis.] Et, Did tu, [in- 
quit,] primus peecata tua ut justificeris. Et, 
Cum feceritis, [inquit J oomia quae mandata 
sunt Yobis, dicite, Servi inutiles sumus. 
Quoniam in hominibus qui se exaltaverit, 
delinquit ante Deum. Dicit enim Deus : 
Propitius factus sum peccatori. Propter 
quod magni illi, Abraham et Job, terram 
et cinerem semetipsos ante Deum nomina- 
yerunt et David ; Quis sum ego, [ait,] co> 
ram te Domine ? [Xam] 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- 

XIII. Studete itaque confirmari in 
dogmatibus Domini et Apostolorum: 
ut ex omnibus quae facitis dirigamini 
in viam rectam, came 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 

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 Ecclesise quse est in Syria, 
cujus non sum dignus vocari Episcopus. 
Indigeo enim vestra ilia laudabili in 
Deo oratione et dilectione ; ut dignus 
sim illam, quae in Syria est, Ecclesiam 
per bonam opinationem vestram pascere 
in Christo. 


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 P«>^-^"i- 
Justus sui ipsius accusator. 

XIII. Studete igitur fir- 
mari in dogmatibus Domini 
et Apostolorum, ut omnia 
qusecunque facitis prospe- 
rentur, came et spiritu, 
fide et charitate, in Filio 
et Patre et Spiritu, in 
principio et in fine, cum 
digne decentissimo Episco* 
po vestro, et digne compleza 
spirituali corona Presby terii 
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 
quae in Syria Ecclesiae, unde 
non dignus sum vocari. Su- 
perindigeo enim unita ves- 
tra in Deo oratione et cha- 
ritate; in dignificari earn 
quae in Syria Ecclesiam per 
Ecclesiam vestram irrorari. 





IE'. 'Ainra^ovrai vjxag 'E^ecrioi 
caro 7,yLVpvYi^, odev kou ypa^ tffi7vf 
Ttapovre^ eij io^av Qeov, &(nrep 
KOU viJ.ei£, o\ Kara iravra fxe ave- 
Travaav, aifia HoKvKapvid [eTrtaKo- 
iru) ^fivpvaiiiiv.^ Kai ai \onrai ie 
eKKKYja-tat ev TtfjL^ 'IiycroO Xptarov 
dtnra^ovTou i/xaj. ^Eppu)a'de ev 
oyuovoia &eov, Ketcnjfievoi itUKpi- 
rov irvevfia, o£ eoriv ^Itjcovg X/oi- 


IE '. 'Aaira^opTai v^dg *E<f^(rioi 
diro ^fwpvTjg, SBev Koi ypa<p(i) vfuv, 
irapovreg e/j So^av Qeov, Cixnrep 
KOi vfieig^ 01 Kara it&vra lie ave- 
iravaaTe, ajia UoKvKapTrto. Kou 
al Aoiirou Se eKKKqclou ev rtfi^ 'ijy- 
(Tov XpioTov daira^ovTou vfjuSig, 
EppoKTde ev ofiovoict, irvevfia KeK- 
rrfjievot dSiaKptTov, ev XptarS^ 'Ijy- 
cov, ^la OeX^fjMTos Qeov. 




'lyvdriog, 6 Koi Qeotf>6pog, ^yairrj- 
fievij ©ew Uarp) *Itj(Tou Xpiarou 
eKK\fj<Ti(f, dyic^ rfi ovarj ev TpaK- 
Keaiv [r^f 'A<r/af,] eKKeKTrj kou 
d^toOeipf eiprjvevovoTf ev aapKi 
Koi aYfiart, t£ irdBei ^Irjaov Xpi- 
aTov,T^£ eKviSog fjfuov, ev r^ [elg 
avTov"] ava(TTa(rer rjv kou aoTra- 
^ojiat ev TO) irT^pduaTi, ev airo- 
otoXikS jfapaKTtjptt koi evjfpjiai 
TtXeiara ^(aipetv, 
A'. ^AfjLOifiov itdvotavt kou ditd- 
Kpirov ev inro/JLOvrj, eyvav vfidg e- 
Xovrag, ov Kara yprja-tv, dAAa Ka- 
ra ipvaiv' KaBiag ei^\iaa'ev [fiot] IIo- 
\vl3ios 6 hritrKonog vfiwv, Sg irape- 
yevero BehrjyLart &eov kou ^Irjcov 
Xpiarov ev 'Zfivpvrt, kou ovtoh^ fioi 
avvexdptj SeSefievip ev *lrj(rov Xpt- 
(TTiOt uxTTe fie TO irav Tr\}jdo£ vficiv 
ev airrS> Be(»ipe7a'dai. ^ATroSe^dfievog 
ovv Tt/v Kara (s>€ov evvoiav it ai5- 
rov, eoo^a evp<ov ufiag, [wj eTvwv,] 
fjufirp-ds ovTag &eov. 


nP02 TPAAAH2I0Y2. 

'lyvdriog, 6 Ka) Qeo<f>6po£y tJ i^ya- 

vrjfiev^ frapa Qeov Uarpog koi 

lyjaov XptoTov eKKKfja-tcf, ayi<f, t§ 

ovoTj ev TpdTOieariv, ckAcict^ kou 

d^ioOetp, etprfvevoiKTrf ev aapKi 

Kai nrvevfiari *lrj<Tov Xpttrrov, r^y 

eKfttSog rjfi5>v, ev irddei tw ^la 

(TTavpov Kai dapOTov, koi dvaoTa- 

(Ter 1JV Ka) dtnrd^ofiat evrw irTifj- 

p6fiaTt, ev diroaroTUK^ XOLpaKTrj- 

pt, Kai evj(pfiai TrXetOTa ;^a/pe<i/. 

A . Afua/xov Sidvotav, Ka) avwo- 

KpiTov ev vTTOfjLOv^, €yvu)v vfiS,£ e)(pv- 

Ta?, ov Kara xp^cr/v, dTOid Kara 

KT^trtv Kado>£ eJ^Xcixre IIo^I/j8los 6 

emaKOTTog vyM>v, oj maperfevero Be- 

KfifiaTt Qeov Uarph kou Kvptov "Iff 

(Tov Xptarov, rov vlov avrov, awep- 

yeiq Uvevfiaroq, ev ^fivpvrj, Ka) ov- 

Twy fxoi awexdprj SeJe/xevo) ev Xpt- 

aru> lija-ov, &are fie to irav irTjjdo^ 

vfiiov ev avTip Seoipfjaou. 'AvoSe^d' 

fievog ovv tyjv KaraQeov vfiav evvoiav 

St* avTov, eSo^a evpiyv vfid^ fitfifj- 

TOJ ovrag Iritrov Xpierrov rov atarrjpoi. 




XV. Salutant vos Ephesii de 
Smyrna, unde scribo vobis, prse- 
sentes in gloria Dei ; quomodo in 
omnibus refecistis me, simul cum 
Polycarpo. Et cseterae Ecclesiae in 
honore Jesu Christi salutant vos. 
Incolumes estote in unanimitate, 
possidentes inseparabilem spiri- 
tum, in Christo Jesu; per volunta- 
tem Dei. 


XV. Salutant vos Ephesii a 
Smyrna, unde et scribo vobis, 
prsesentes in gloriam Dei, quem- 
admodum et vos : qui secundum 
omnia me quiescere fecerunt, si- 
mul cum Polycarpo Episcopo 
Smymseonim. Sed et reliquae 
Ecclesise in honore Jesu Christi 
salutant vos. Valete in concordia 
Dei; possidentes inseparabilem 
Spiritum, qui est Jesus Christus. 




Seripta ex Smyrna. 

Ignatius, qui et Theophorus, di- 

lectae a Deo Patre et [Domino] 

Jesu Christo Ecclesise sanctae, 

quae est inTrallis, electee et Deo 

dignse, pacificatae in came et 

Spiritu Jesu Christi, spei nostras, 

in passione per crucem et mortem 

atque resurrectionem : quam et 

saluto in plenitudine Aposto- 

licae formae, 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 Smymam ; 

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.] 



Ignatius, qui et Theophorus, di- 
lectae Deo Patri Jesu Christi 
Ecclesiae sanctae, existenti in 
Trallesiis Asiae, electae et Deo 
dignae, pacem habenti in came 
et sanguine [et] passione Jesu 
Christi, spei nostrae, in ea quae 
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 quae secundum 
Deum aequanimitatem per ipsum, 
gloriatus sum inveniens vos, ut 
cognovi, imitatores Dei. 




B'. [*'Ot av yap] rJi em- 
CKQrjt(^ xmoTao'iTetTde tor *lr}<jov 
X/oiOTci, KJyalvetrOe [jloi ov Ka- 
ra avBpuyjtov fcovrej, oKKa 
Kara ^Ir]<rouv Xptarov, rov Si 
^fiag diTodavovTat tva Trioreu- 
aavreg eig rov 9avarov avrov, 
[to airodaveiv eic^vTi/Te.] 'Ava- 
yKa7ov ovv eariv, DOitep TroieTre, 
avev Tov eitttTKoTrov firjSev 7rpa(r- 
aetv vfiag' dAA' vTTorao'trea'Oai 
Ka) T(0 wpecrjSirrep/w, cag roig 
avocTToKoig ^Ifjaov Xptarov, rfj^ 
eKviSog fjyiidv, iv 6) itdyovreg 
evpeOricTofJLeOa. Ae? Se Ka) Toif£ 
SiaKovovg, ovraj fivcm^piov 'l^y- 
croS XpiOTov, Kara iravra rpA- 
irov [Tracriv] dpetTKeiv ov yap 
^ptjifiCLTiav Kcu votHv elatv Sid- 
Kovoh dM! €KK\fj<Ttag (s>eou intpj' 
perau' Seov ovv aurot^ <fiv7\a(T- 
(recdai rd eyKhrjfiaTa oj irvp. 

T\ ['O/xo/wj TOvref] evrpe- 
irecrdcDaav tov£ iiaKovovg, if 'I?;- 


(TKoirov, \_ovTa uJov] tov Harpog* 
rovg ie irp&r/Svripovg coy owe- 
Sptov 0£oG, Ka) cb; avvSeafJiov 
diroaroKcdv, Xa>p}y rovrtav ck- 
Khrjaia ov KaXeirar [Trep) Sv] 
TreTretiTfJLai vfidg ovrtag ej^eiv. 
To yap e^efJLTtT^jdptov Tfjg dyd- 
Ttijg [i5/x3v] eKa^ovy kou e^^co 
fted* eavTov ev tcJ eitto'Korjti^ 

e ^ 

vfJLiDv, OV avTo TO KaTa<mjixa 
fxeydKr) fiadrfreia, fj Je irpc^orrjg 
avTov Svvafug' bv Xoyl^ofxai kou 
Tovg dOeovg evrpeTreadatt dya- 
irSiVTag, [J)j oii] (jietSofJiai [eav- 
TOV icorepov, Swdnevog ypd<f>eiv 
tnrep tovtov, e/j toCto (i^dfjv, iva 
wv KardKptTog] wj dfroiTToKog 
vfiiv StardiTiToiJLat, 


B'. T5 errtiTKOTrip tnrordo'a'ea'de is* 
t5 Kvpito' oiVo? yap aypvrrvei iirep tcov 
'^v^Zv vfiwv^ <a^ \oyov iiro^tafftav SetL 

Aio KOI <j>aive<rde fwi ov Kara av6p<a- 
irov ^Hvreg, dhKd Kara 'ititrovv Uptr 
(TTov, rov Si* fffiag dirodavovra, Tva 
viarevovreg e«j tov Bdvarov avrov, 
^la rov ffatrritrfiaro^ Koivtavoi. rjj ava- 
aratretoq avrov fyevi^ade* AvayKaiov ovv 

« 9 

eariv, ocairep itoteire, dvev rov eitKTKo- 
irov firfSev irpdrreiv vjJLdg. *AA\*i57ro- 
Tda-aeade kou tw Ttpeafixnepli^, wj 
ditotrroKoig *hj(Tov Xptarov, rljg kXirt" 
Sog ^ficiv, ev u> Sidyovreg, ev airrQ ev- 
pedYitTOfieda, AeT Se kou roi/g SiaKo- 
vovg ovrag fiv(m]pl(t)v Xptarov 'Iyjcov, 
Kara Ttdvra rponov dpecKeiV ov yap 
fip<jt)r<ov KOU Ttoriiv eict StaKovot, dA\* 
eKKKrj(Tia£ &eov tnrfjperac Seov ovv 
avrS>v rd eykKi^fiara ^vTsMrreaOat, 
Ci>f Ttvp <(}\e*^ov. Avroi fjLCv ovv eartaaav 

r\ 'Yfxe7^ 3e evrpeveaOe avroi/g oj 
Xptorov IrfiTOVv, ov <pv\aKei elai rov 
rowov i)£ Ka) 6 hniaKomog rov TLarpog 
rZv o\(ov TWOS xmapj(€C oi Se wpe(r/3iJ- 
repot, i)g ovveSpiov Geov, kou ovv- 
Se<TfJLog dnoaroKoiv Xpiarov, X<ap)g 
rovrciv eKK^jjaia eicAeicT^ ovk eortv, 
ov (Twadpoiarfia arfi<^Vy ov a'vva'^tay^ otritaV 
Tteir eta" flat ie koi vfiag ovrto ^laKettrQai, 
To yap e^epmKdpiov rfjg dydmjg e\a- 
l3ov, Ka) ej^co fier efiavrov, ev tcJ eiri- 
o'KOTra) vfiSiv' ov airro to Kardonjfia 
fieydTn] fjLadrjrela^ ^ Se TTpq,6rrjg au- 
To5 Svvafjug' ov Koyi^ofxai Ka) roifg 
ddeovs evrpeireaOat. ^Ayairiov v/nS?, 
<l}ei00fiai <Tvvrov(ar€pov eTiorelXai, tva 
juij ^0^0) TKriv eivai nrpocavrtj^, ti eirxJe^y. 
Ae^cfiat jnev hia Xpitrrov, aAA* ov^evo 
X/MOTov a^iog ei/jLi' eav ie reXcKoOZy ra'^a 




II. Episcopo subjecti estote, si- 
eb. xiii. 17. cut Domino. Ipse enim vigilat pro 

animabus yestris; tanquam rationem 
redditurus Deo. Propter quod vi- 
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 prseter 
Episcopum facere, [neque aliquid 
agere.] Sed et Presbyteris subditi 
estote, ut Apostolis Jesu Christi, spei 
nostrse ; 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 Ecclesiae Dei. Opor- 
tet ergo praecepta 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- 
rumChristi. 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 [vestrse] 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 taadio- 
sus esse. Vinctus sum enim pro Christo : 
sed nondum Christo dignus sum. Si 
autem consummavero ; forsitan ero. 


II. 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 efiugiatis. 
Necessarium igitur est, quem- 
admodum facitis, sine Epis- 
copo nihil operari vos: sed 
subjici et Presbyterio ut Apos- 
tolis Jesu Christi, spei nostras ; 
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 
Ecclesiae 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 





A '. [HoAAct if>povS} 
©CQ'] oAA' efiavTov fierpHf fva 
fitf ev Kavyr^ei anoTSMfiar 
[yvv y&p] ue Set irT^ov ^>o- 
^eiaOai^ Kai fivj Trpo<re)(eiv To?y 
^vaiovctv fie 01 yap "Keyovre^ 
fioi fiaaTiyovcrlv /xe. \^Aya- 
irS> uev yap ro iraOeLvA dW' 
ovK oioa ei a^io^ eiyn to yap 
JjrjKx}^ TtoSXoiq fiev ov <f>aive' 
rai, eue Se [Tr\€ov] woAeue?. 
XpuQt} ovv Trp<foTr]TOSt ev fj 
KaraT^veTou 6 ap^tav rov aiSir 


E'. Mv] ov Svvafiai ra e- 
TTovpavia ypa}\rai ; aWa ^o- 
)8oS/xai /xi; vrprioi^ ovaiv vfiiv 
^Tsja^rjv irapaOiO' #cai <nry- 
yvwfioveire fiot, fiSptorre ov 
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yoiKov dijre, Ka) yap 670), ov 
KadoTi SeSefiai, kou Swdfie- 
vo^ TO. hnovpavia, kou ray to- 
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etfju' iroWa yap ^f/iv Aenrei, 
fva Qeov ixfj Aetirdfieda, 

5"'. UapaKoXid ovv vfid^, 
OVK eyo}, OAA ^ ayairri Irjaov 
XjOiOToC, [/X0VJ7 t}j XptOTiavn 
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itKeKov(Tiv 'Irjaovv Xptarov, 
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Sovreg ftera otvojxeKiTog, oitep 
6 ayvoS>v ffSeoig Kayi^avei ev 
}7$oi/§, KOKei TO OLTtodaveiv. 


A". Ov;^ 0)9 ait6(nolsjog Siaraavofuit' 
aW* kfiavTov fierpci, fva fiij ev Kau- 

X^^^ aitoKlUiliat. KaAoy de TO ev Kv- 
pi(a Kavya(rdai. Kay eppajjLevo^ lo ra Kara 
@eov, Tr\e76v fie Se7 ipo^etaQatt kou firf 
TTpoaexetv ToTy eU^ <f}va'tovai fie' oi yap 
fie iwatvovvre^ fiaoTiyoikriv* 'AAA'oi/c 
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TToWor^ fiev ov (f}aiveTat, efie Se iroKefie^, 
XpjS^oi ovv TrfXfOTTfTogf kv Tj KaToKveTOU 

6 apX<»iV TOV CuHvog TOVTOV O itafioXtf^. 

£ . Mrj ^ap ovk efiovXofiijv vfuv ixwrrttut^ 
repa 7/oa^oti; oAPUz ^^ovfiou, fiij vtf- 
Triot£ ovaiv vfiiv I37\jal3^v irapaOS>fiou' kou 
avyyvorre fiot, fiij ov SvvfjOevreg yyip^^ 
riiv evepyeiav, (rrpayyaXi^dfjfTe. Kai yap 
670), ov Kaff oTi oeSefiai, kou Svvafiou 
voeiv TO. enovpavia, kou Tag ayyeKiKag 
ra^et^f Kai Tag rav a*^y€\tov Kai trrpttreicav 
c^aWafya^, ivvafiewv re Kot KvpioTtjTa>v ^la- 
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airapaderov. Tavra *^tv<aaK<DV 670), ov vav- 
rcjg YjSrf rereXeidfiatf ij fiadijTtjg eifu olog 
UavXog koI Uerpoq' iroWa yap fiot \enrei, 
iva &eov fu] a7ro\€id^6<a. 

s', HapaKoKcj ovv vfiagt ovk eyi>, d\\' 
17 dyainj 'Itjcov XgioroG, tva ro avro \eytj- 
re iravregt koi firj rj ev vfUv <rxi<Tfxara' ijre 
^e KartifyrKFjjLevoi r^ avr^ fvwftri^ Ka\ t5 ou- 
T^ vol. Eto-t 70/0 riveg fiaraioXoyoi Kai (pffe- 
vairaraif ov X.pio'riavot aWa j^^piarefiTopoi, 
airarri irepKbepovre^ ro ovofia rov Xpierrov^ 
Kai KaicriKevovreg rov Xo^ov rov eva^^ehloy^ 
Kai rov lov irpotrirKeKOvreq rrjg trXaviig '^ 
^XvKeiq vpofftjfyopiq, CMirep olvofiehdTi k«- 
veiov Kepavvvvre^f iva o irivoiv, r^ f^XvKvrar^ 
KKairei^ iroiorrjrt rriv 'yevtrriK^v aio'dtjtriv, 
a<pv\aKr(og tw 6avar<^ irepnrap^. Tlapatve? 

rig r<av ira\ai<av* Mi^deK 070609 Xe^effOu^ 
KaKia TO a^^aOov KCpavvvg. Aeyovfri f^ap X.pKrrov, ov^ tva Xpitrrov Kfipv^foaiVj 
aW' iva Xpiorrbv adertio'uxrc Kai ov vofiov avarrtjo'ova'iVt aW' iva avojjLtav Kara^f- 
'yeiXaxri. Tov fxev fyap Hpitrrov aWorpiov<ri rov IlaTpo^* tov Se vofxov rov Xpiarov 
Kai rriv ck Tlapdevov '^ewritriv ^lafiaWovariV eiraKT^vvofAevoi rov ffravpov^ ro 
traOog apvovvrai, Ka). rtjv avatrrao'iv ov iri(rrevov(n' rov Qeov a^viatrrov eitnjyovi^ 
rcu' rov \pi<Trov ayevvrp'ov vofiiJ^ovo'i' ro he Uvevfta^ ovSe ori etrnv ojjLo\oyov<ri. 
Ttvej ^e avrioVj rov /uev Xiov yfriXov avOpanrov eivai \e^ov(rt' ravrov 3e eTvai Ila- 
repa, Ka\ Yiov, koi Tlvevfia ^A^ftoV Ka\ rrjv Kria-tv, ep^ov (deov ov Sia X/o«rrov, c\A* 
krepov rivoq aWorpiag hwafxetag. 




lY. Non sicut Apostolus prsecipio: 
sed metior meipsain; ne in gloria- 
tione [mea] peream. Bonum est enim 

0)r. i. 31. in Domino gloriari. £t 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 nescio si dignus sum. Zelus 
enim inimici multis non videtur: me 
autem impugnat. Debeo ergo esse 
mansuetus ; ut dissolvatur princeps hu- 
jus seculi Diabolus. 

V- Nunquid non poteram vobis secreti- 
orascribere? Sed timeoneparvulis vobis 
constitutis Isesionem imponam. Et ig- 
noscite mihi: quia non valetis ferre [one- 
ra vinculorum J quemadmodum ego vinc- 
tus sum. Et possum quidem intelligere 
ccelestia: Angelorum scilicet atque Arch- 
angelorum ordines, Militiarum diversita- 
tes^Yirtutimi et Dominationum differentias, 
Sedium atque Potestatum distantias, JEter- 
norum mamiificentias^ Cherubin et Sera- 
phin excellentias, Spiritus sublimitatem, 
Domini regnum, et super haec omnia om- 
nitenentis Dei incomparabilitatem. Haec 
[igitur] ego cognoscens, non omnino per- 
fectus sum aut discipulus esse possum 
qualis Paulus^ aut Petnis. Multum enim 
mihi restat, ne a Deo derelinquar. 
VI. Rogo autem vos, non ego, sed 

I Cor. i. 10. dilectio Christi Jesu, ut idipsum dicatis 
omnes, et non sint in vobis scbismata ; sitis 
autem perfecti in eodem sensu, et in eadem 
scientia. Sunt enim quidam vaniloqui et 
mentis seductores^ non Christiani sed 
Christum mercantes, seductione circum- 
ferentes nomen Christi^ et cauponantes ver- 
bum Evangelii, et venenum erroris com- 
miscentes dulci blandimento, sicut oeno- 


IV. Multa sapio in Deo : 
sed meipsum mensuro, ut 
non in gloriatione perdar. 
Nunc enim me oportet plus 
timere, et non attendere in- 
flantibusme. Dicentesenim 
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 
supercoelestia scribere ? Sed 
timeo ne parvulis existenti- 
bus vobis damnum apponam. 
Et condonate mihi : ne forte, 
non potentes capere, stran- 
gulemini. Etenim ego, non 
secundum quodcunque liga- 
tus sum, sed potens scire cce- 
lestia, et loci positiones An- 
gelicas, et constitutiones, 
principationes, visibiliaque 
et invisibilia; prseter hoc, 
jam et discipulus sum. Mul- 
ta enim vobis deficiunt, ut 
Deo non deficiamus. 

VI. Deprecor igitur vos ; 
non ego, sed charitas Jesu 
Christi ; solo Christiano ali- 
men to utamini; ab aliena au- 
tem herba recedite, quse est 
hseresis, [quse et inquinatis] 
implicat Jesum Christum: 
quemadmodum mortiferum 
pharmacum dantes cum vino 
mellito; quod qui ignorat, 
delectabiliter accipit, et in 
delectatione mala mori. 

melli virus admiscentes; ut qui biberit 
illius potus gustabilem sensum, dulcedine 
captuSy inobservanter morti addicatur. Monet autem quidam antiquorum ; ut 
nemo bonus dicatur, qui malum bono admiscuerit. Nominant enim Christum ; 
nonut Christum praedicent^ sed ut Christum spemant; et [legem proferunt ;] 
non ut legem statuant, sed ut le^i contraria annuncient. Chrbtum enim 
alienant a Patre : legem vero Christi, et nativitatem ex Vu-gine abjiciunt : 
crucem erubescentes, et passionem negantes, et resurrectioni non credentes. 
Deum incognitum profitentur ; Christum ingenitum putant ; et neque quia est 
Spiritus [Sanctus J 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 extraneas virtutis. 




Z' ^i;A.aTTe<rfle ovv 
TcHg ToiovTot^. TovToSe 
ecrrai vfiiv fitf <l>va'iov- 
fievotg, KOI Qif(nv d^co- 
plarots Qeov ['Ii;<roD] 
XpiOToO, Koi Tov hriaKo- 
TTov, Kot tUv SiaTayfJid" 
ru}v tS>v dvooTohMv. *0 
kvTog dvaiaarrjpiov wv, 
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Trafiirav eltj av, koi Svaffefirj^, koi aOerZv 'X.pitrrov, 
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d<pp6v<jiv etvexev o \0709 icai i) St^affKaXia ^\a(Tif>Yip^ai* Oifou yap, iptja-lv 
6 npotp^fjg otg CK TTpoatoTov rov &eovj Si ov to ovofxa pov ^Katr^rjpLeTrai ev 
Tots eOvetri. 



H09. V. 1. 


Ps. lxxxv.9. 

I Tim. ▼. 8. 



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 
YOS deponatis naturalem superbiam, inflatilem 
et tumidam extoUentiam ; possibile erit vobis 
inseparabiles esse a Deo. Prope est enim [Do- 
minus] timentibus eum : et, In quern, inquit, re- 
spiciam, nisi in humilem, et quietum, et tremen- 
tem verba mea? Veneramini autem et Episeo- 
pum vestrum, sicut Christum, secundum quod 
vobis beati Apostoli praeceperunt Qui [enim] 
intra altare est [constitutusj mundus est: prop- 
ter quod obedite Episcopo [vestro,] et Presbyteris. 
Qui vero extra [dtare] est [constitutusj extra 
Episcopum est etPresbyteros etDiaconos ali- 
quid agODs: qui talis fiierit, poUutus 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- 
rantesilli operationem mundam et immaculatam? 
quomodo sanctus Stephanus beatissimo Jacobo, 
et Timotheus et Linus Paulo, et Anacletus et 
Clemens Petro. Qui igitur istis inobediens fuerit, 
hie sine Deo omnino erit, et impius, et contem- 
nens Christum, et ordinationem ipsius minorans. 

VIII. Ego vero hsBC vobis mando, non quod 
aliquos inter vos tales agnoverim : nee permit- 
tat £)eus aliquando aliquid hujusmodi in auribus 
meis introire, qui Filio suo non pepercit propter 
sanctam Ecclesiam : sed prsevidens seditiones 


VII. Observemini 
igitur a talibus. Hoc 
autem erit a vobis non 
inflatis, et existentibus 
inseparabilibus a Deo, 
Jesu Christo, et Epis- 
copo, et ordinibus A- 
postoloruoL Qui intra 
altare est, mundus est : 
[qui vero extra altare 
est, non mundus est :] 
hoc est; qui sine Epis- 
copo et Presbytero et 
Dlacono operatur ali- 
quid, iste non mundus 
est in conscientia. 

VIII. Non quia cog- 
novi tale quid in vo- 
bis; sed praeservo vos, 
existentes meos dilec- 
tos; prsevidensinsidias 
Diaboli. Vos igitur 
mansuetam patientiam 
resumentes, recreate 
vosmetipsos in fide, 
quod est caro Domini, 
et in charitate, quod est 
sanguis Jesu Christi. 
NuUus vestnim adver- 
sus proximum [aliquid] 
habeat. Non occasio- 
nes detis gentibus ; ut 
non propter paucos in- 
sipientes ea qua; in Deo 
multitudo blaspheme- 
tur. Vae enim, per quern E»i. lU. 5. 
in vanitate nomen me- Ezech. 
um in aliqiiibus bias- ^^^v*-^^- 

Marc. xL 25. 

Tit. ii. 5. 
1 Tim. n. 1. 

EsaL lii.5. 

Iniqui,prsemonitione conforto vos,sicutfihos meos 
charissimos, et fideles in Domino : praepotans 
vos medicamine preemuniente contra imminen- 

tem pestilentiam; quam [etiam] vos [tanquam] morbum fugite, beneplaciti in 
Christo Domino nostro. Vos ergo succincti mansuetudine, imitatores 
estote passionum [Chnsti,] et dilectionis ejus, qua dilexit nos, dans semetip- 
sum pro nobis redemptionem ; ut nos sanguine suo mundaret antiquae 
impietatis, et vitam nobis praestaret, incipientibus nobis jam perire pro mali- 
tia quae 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] etdoctrinablasphemetur; [ne in vobis compleatur quod] propheta ex 
persona Dei [ad hujusmodi] dicit ; Quoniam per vos nomen meum blas- 
phematur in gentibus. 




0'. Kb)0(oftp-6 ovv, 
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KvpiaK^, rijv avaaraatv. 




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 

Job. ▼iu.46. habitavit sine peccato [in nobis.] Quis enim, in- 
quit, ex Tobis arguet me de peccato ? Mandu- 
cavit [enim] vere et bibit ; [et] crucifixus est, 
et mortuus sub Pontio Pilato. Sed [et se- 
cundum placitum voluntatis suae] vere cruci- 
fixus est, et [vere] mortuus, videntibus ccBlesti- 
bus et terrestribus et infemis : coelestibus qui- 
dem, tanquam incorporalibus naturis: terrestri- 
bus vero, [ut] Judaeis et Romanis, et [ceeteris] 
hominibus, qui tunc eodem tempore praesto 
erant, quando crucifixus est Dominus: infernis 
autem, ut multitudine eorum qui cum Domino 

Mat. xxTu. resurrexerunt ; Multa, inquit, corpora sanctorum 
dormientium resurrexerunt [de] monumentis pate- 
factis. Descendit enim in infemum solus; as- 
cendit vero cum multitudine : et dirupit mace- 
riam, quae 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- 

Hcbr. i. 13. trem : et sedit ad dexteram ejus ; expectans 
' ' donee ponantur omnes inimici ejus sub pedibus 
ipsius. Die ergo Parasceve, tertia bora accepit 
sententiam a 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 sepulchre, in quo posuit 
eum Joseph ab Arimathia. Dominica autem 
die resurrexit a mortuis ; secundum quod dictum 

Mai. xii. 40. est ab eo : Sicut fuit Jonas in ventre ceti tribus 
diebus et tribus noctibus ; sic erit Filius hominis 
in corde terrae tribus diebus et tribus noctibus. 
Contiuet ergo dies Parasceve passionem [ejus], 
Sabbatum [vero] sepulturam [et requiem,] Domi- 
nica [autem] resurrectionem. 


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 ccelestibus 
et terrestribus et in- 
femalibus : qui et vere 
resurrexit a mortuis, 

resuscitante ipsum Pa- 
tre ipsius; qui et se- 

cundum similitudinem 

DOS credentes ipsi sic 
resuseitabit Pater ip- 
sius, in Christo Jesu; 
sine quo verum vivere 
non habemus. 



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re et^ofiou 3rjpiOfJLocxrj<Tou ; Si^peav ^^'f^'^'' reevfjK^vai, irenovdevai ov t« 

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varepa rov yivov^ ^jjlSv, 

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roKov avrov vlov, Kai Mevavipov, Kai BacriXiiriVf Kai o\ov avrov rov opvyfiaiov tJj 
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X. Quidam autem, tanquam X. Si autem, quemadmodum 
sine Deo, [increduli et] infideles di- quidam sine Deo exiatentes, hoc 
eunt, eum putative [tantuin] fuisse est. infideles, dicunt, secundum 
hominem, [et] non verum corpus sus- videri passum esse ipsum ; ipsi 
cepisse ; atque putative passum et existentes secundum videri : ego 
mortuum. Ego [vero pro passione quid vinctus sum ? quid autem [et] 
et morte Domini mei] vinctus sum ; oro cum bestiis pugnare ? Gratis 
et opto ad bestias pugnare. [Si igitur morior. Ergo non repre- 
enim putative et non vera passus est hendor mendacii a Domino, 
atque mortuus;] ergo ego gratis XL Fugite ergo malas pro- 

moriturus sum, mendacia de cruce pagines, generantes fructum 
Domini confingens. [Sed] et Pro- mortiferum ; quem si gustet phetasuperflue[dixit:] Videbunt in qujg^ staXim moritur. Isti e- 
quem compunxerunt : et plangent ^^^^ ^^^ 3^^^ plantatio Patris: 
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- 
tern 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. Yere [conceptus est in utero, et] factus 
est in vulva ; formans et faciens sibi corpus ex Virgine, sine [semine scilicet et] 
coUocutione 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 

Luc. m.23. est: et triginta annos agens baptizatus est a Johanne, in veritate et non in 
phantasmate : et tribus annis prsedicavit Evangelium, et fecit signa et pro- 
digia coram falsis Judseis : et a Pilato prseside Judex judicatus est, flagel- 
latus est, colaphis csesus est, consputus est, spineam coronam purpureamque 
vestem porlavit, condemnatus est, crucifixus est vere, [voluntarie complacens,] 
non phantastice; neque fallaciter mortuus est, sed vere ; sepultus est, et resur- 

PttxiLio. rexit a mortuis: sicut ipse alicubi orans [Patrem] dicebat : Tu autem. 

Job. xi. 42. Domine, resuscita me, et reddam illis : et Pater, qui semper eum exaudit, 

P5.ixxxii.8. respondens ait: Exsurge Deus, judica terram ; quoniam tu hsereditabis 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 : 

Joh.xi^5,26. Ego sum vita : qui credit in me, licet moriatur, vivet ; et omnis qui vivit, et 
credit in me, non morietur in sternum. Fugite autem illas sine Deo hsereses : 
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 Jerc- 

J«r. xviL 5. mias propheta asseruit. Fugite quoque et illos immundissimos falsi 
nominis Nicolaitas, amatores libidinis, males 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 aetema. Hi [autem omnes] non sunt plantatio Dei Patris ; 




el yap rjaav, [ik<l>atvovTo] &v kKoSoi 
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Seov evuxTiv eirayyeTOiofievov, 05 
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vevere fjp£iv rfj^ ev 2vpiq ckicXj;- 
<r/af odev ovk a^iog etpt KeyeaBou, 
ov etrvaTog rav ejce?. ^^Eppiaade ev 
Kvpi(^ Iriaov Xpifrrip, VTroTaaiTope- 
vol tS> kniiJKimtp, opoiiag kou to7s 


01 Kara avSpa, dMjj\ovg dyocndre ev 

dpepitm^ KapSicp, 'Atnraterai vpag 
TO epov vvevpa, ov povov vvv, dTOid Ka) SravQeov ettiTvyy^. *'Et* yap 
eniKivSvvog elpi d\Kd in<rTog o Uarijp 'Ijyo-oO XptoroC itTojpSKrai pov 
T171/ aiTrja-iv koi vpSiv' ev w evpedeirjpev apcapot. 'Ovai^rjv vftav 

€V Kvpi(a, 




Azt. XT. 13. sed progenies Maledicti. Omnis au- 
tem plantatio, inquit Deus, quam 
non plantavit Pater meus CGBlestis, 
eradicabitur. Quod si fuissent ra- 

'hii. iii. 18. mi Patris ; non utique essent inimici 

1 Cor. II. 8. ijnjcig Christi : sed [sunt] illorum qui 
occiderunt Dominnm gloriae. Nunc 
autem erucem negantes^ et passio- 
nem erubescentes, operiunt Judse- 
orum iniquitates; [illorum scilicet,] 

•nies.u.15. qui et Deo rebelles extiterunt^et Do- 
minum occidei-unt Parum est enim 
eos dicere Prophetamm esse inter- 
fectores. Vos ergo invitat Christus 
ad suam incorruptionem, per pas- 
sionem suam et resurrectionem, qui 
estis membra ejus. 

XII. Salute vos de Smyrna, 
una cum comprssentibus mihi 
Ecelesiis Dei ; quse, et preesidentes, 
me requieverunt in omnibus, came 
et spiritu. Postulant vos vincula 
mea, qus propter Jesum Chris- 
tum porto; rogans Deum, ut me- 
reamini in consensu et oratione 
invicem permanere. Decet enim 
nnumquemque vestrum bene de- 
servire Presbyteris; Episcopum, 
et in honorem [Dei] Patris, et in 
honorem Jesu Christi, atque Apo- 
stolorum, venerari. Deprecor vos 
ex afiectu 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 dilectioSmyr- 
naeorum et Ephesiorum. Memor 
est vestri Ecclesia, quae est in Sy- 
ria; unde non sum dignus dici, ul- 
timus eorum qui ibi sunt. Incolu- 
mes estote in Christo Jesu; subject! 
Episcopo, similiter et Presbyteris 
atque Diaconis. Omnes invicem di- 


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. 

XII. Saluto vos a Smyrna, cum 
compraesentibus mihi Ecelesiis Dei; 
qui secundum omnia me quiescere 
fecerunt came et spiritu. Depre- 
cantur vos vincula mea, quse pro 
Jesu Christo fero, petens Deo frui. 
Permanete in concordia vestra, 
et ea quae cum adinvicem oratione. 
Decet enim vos singulos, prsecipue 
et Presbyteros, refrigerare Epis- 
copum ; in honorem Patrb, Jesu 
Christi, et Apostolorum. Oro vos 
in charitate audire me, ut non in 
testimonium sim in vobis scribens. 
Sed et pro me orate ea, quae a 
vobis, charitate indigente inmise- 
ricordia Dei, ad dignificari me 
haereditate qua conor potiri, ut 
non reprobus inveniar. 

XIII. Salutat vos charitas 
Smymaeorumet Ephesiorum. Me- 
mentote in orationibus vestris ejus 
quae in Syria Ecclesiae ; unde non 
dignus sum dici, existens extre- 
mus illorum. Valete in Jesu 
Christo ; subjecti Episcopo, ut Dei 
mandato, similiter et Presbyterio. 
Et sineuli 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 

ligite corde inseparabili. Castificet vos spiritus meus ; non solum nunc, 
sed quando Deum meruero adipisci. Adhuc enim in periculo sum : 
sed fidelis est Pater Jesu Christi, adimplere petitionem meam et 
vestram ; in qua inveniamur immaculati, et acquisiti in Domino. [Amen.] 





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ex Troja. 

Ignatius, qui et Theophorus, Ec- 
clesis Dei Patris et Domini 
[noBtri] Jesu Christi, quae est 
in Philadelphia, miserieordiam 
consecutffi in dilectione, et con- 
firmatse in concordia et ezulta- 
tione Dei, in passione Domini 
nostri indiscrete, et in resur- 
rectione ejus repletae in omni 
misericordia : quam [et] saluto 
in sanguine Jesu Christi, quod 
est gaudium sempitemum et 
•singulare : maxime iis qui sunt 
in unum cumEpiscopo, et [cum] 
Presbyteris, et [cum] Diaconis ; 
probatis in voluntate Dei Patris, 
per Dominum Jesum Christum, 
qui secundum suam volunta- 
Matt.xvi.i8. tem solidavit firmiter Ecclesiam 
ejus super petram, aedificio spiri- 
tuali non manu facto : quam flu- 
mina inundantia et flantes yenti 
non yaluerunt subvertere ; nee va- 
leant aliquando spiritos nequitise, 
sed debilitentur virtute Domini 
nostri Jesu Christi. 

Gil.i. 1. 

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 : 
oojus expavesco mansuetudinem, 



Ignatius, qui et Theophorus, Ec- 
clesiae Dei Patris et Jesu Christi, 
quae est in Philadelphia Asise, 
habenti propitiationem, et fir- 
matse in concordia Dei, et exul- 
tanti in passione Domini [Jesu 
Christi] inseparabiliter, et in 
resurrectione ipsius oertificatae 
in omni misericordia: quam 
saluto in sanguine Jesu Christi. 
qui est gaudium setemum 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. 

I. 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 ; 
cujus obstupui mansuetudinem, 





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quomodo tacens amplius potest a 
loquente. Aptus est enim man- 
datis Domini at justitise ejus, sicut 
chordae eitharse ; et est irreprehen- 
Loc. i. 5, 6. sibilis, non minus a Zacharia saeer- 
dote. Propter quod beatificat ani- 
ma mea Ulius secundum Deum 
dispositionem : cognoscens inno- 
centem, et perfectam, et inoimo- 
bilem, et sine ira circa omnes ejus 
mansuetudinem, [tanquam] Dei 

II. Sicut ergo iBIii lucis, vere 
fugite divisionem unitatis, et ma- 
lam doctrinam Hsereticorum, ex 

Jer.xxiii.i5. quibus exivit coinquinatio in omnem 
terram. Ubi ergo Pastor est, illuc 
Mat-Tii. 15. sicut oves congrcgemini. Multi 
•LyoiDptate. 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, quae Jesus Christus non 
seminavit, sed hominum interfectrix 
bestia: propter quod non sunt 
plautatio Patris, sed seminarium 
Nequissimi. Non ergo separatio- 
nem inveniens apud vos, haec scri- 
be : sed inveniens vos ut filios Dei. 
Quotquot enim sunt Christi, ipsi 

• 1. taerbb. 


qui silens plura potest his qui 
vana loquuntur. Ck)ncordes enim 
estis mandatis, ut chordis cithara. 
Propter quod beatificat mea ani- 
ma earn quae in Domini ipsius 
sententiam ; cognoscens virtue- 
sam et perfectam existentem, im- 
mobile ipsius et inirascibile in 
omni mansuetudine Dei viventis. 

11. Filii igitur lucis [et] veri- 
tatis, fugite partitionem, et malas 
doctrinas : ubi autem Pastor est, 
illic ut oves sequimini. Multi 
enim lupi fide digni delectatione 
mala captivant in Deum cursores : 
sed in unitate vestra non habent 

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 poeni- 
tentes veniunt in unitatem Ec- 
clesise, et isti Dei erunt ; ut sint 
secundum Jesum Christum vi- 
ventes. Non erretis, fratres mei. 
Si quis schisma facientem se- 
quitur, regnum Dei non haere- 
ditat : si quis in aliena sententia 

sunt cum Episcopo. Qui autem 
declinant eum, vel communionem [ejus, et] sociant se maledicis; ipsi 
cum illis simul abscindentur. Non enim sunt agricolae Christi, sed Inimici 
seminarium : a quibus eruamini semper precibus assidentis Pastoris vestri 
fidelissimi et mitissimi. Rogo itaque vos in Domino ; quicunque poenitentes 
venerint ad unitatem Ecclesiae, suscipite eos cum omni mansuetudine : ut 
2 Tim. U.26. per utilitatem et bonam demonstrationem de [luto et] muscipula Diaboli eruti, 
[et] digni Jesu Christi eflFecti,sempitemam salutem percipiant in regno Christi. 
Nolite [ergo] errare fratres. Quicunque enim separatum a veritate fuerit 
secutus, regnum Dei non haereditabit : et qui non discesserit a falsiloquo 
praedicatore, in Gehennam damnabitur. Unde nee a justis discedere, neque 
injustis appropinquare oportet. Quicunque enim in aliena sententia 



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PieXvaarofjLevai yapov, aWa rod Kpei(r<Tovo^ efptepevac ovk evt iiafioXf crwa- 
ibeia^f aW* evexa t^s tov vo/mov iseXerri^. Ta Te/cva, nreidapYeire rdi^ fovevffiv 
vfjL^v, Ka\ trrep^ere avTovy, «$ orwep^ov^ 0€ov elg rtjv vfxerepav *^ewri<Fiv, 0« 
hovXot^ vvora'^vj^e roiq Kvpiois ev &e<a, iva Xpcorov OTreXevOepoi ^/evfitrde, Oi 
av^pe^^ afyairare ra^ fywaiKag ifxlav, dt^ ofiodovAovy 06a>, ^ oiKeiov trZjjLa, <»( «coi- 
va>vovi fiiov, Kai awepyov^ rcKvo^ovia^. At irapdevoi, povov rov 'X.purrov irpo 
o^pOaXfjiZv e;^6Te, Kai rov axtrov Warepa ev raiq ev^cu^,^ (fxari^o/ievai vtro tov Tlvev' 
paroq, 'OvaifjLtjv vfiw rrjq a*yiwavvrj^^ wg HAcd, ot^ 'itjaov rov Nav^, ta^ MeXxi- 
oreieK^ wq 'EXiaaraiov^ to^ 'lepe/uov^ a>^ rov ^irria'rov 'Itaavvov, d»s rov ^amjfAevov 
fjLaOrjroVj <oy TtjjLodeov^ at^ Tcrov, ^s Evodc'ov, w^ KX^pevro^^ rZv ev a^fveiq, e(eX- 
dovrtav rov fiiov. Ov y^re'^ta de tov; Aocirov; paKaplov^^ otc ^a^iot^ vpo<r<apt\fi<rav9 
tav ifjLV^irdviv aprc evrofiai 70/9 a^tog Qeov evpeOeU, Trpoq rdl^ i^^eariv avr^v ev- 
pedrjvai ev rfj fiaoriXeiq, ati 'Afipaap^ Kai 'loraaic, koi *Iaica»)3, ot^ 'l(aarj(fi, koI 'Itrafov, 
Kai rtov aAAci>v irpofprirav' w^ IleT/oov, Kai IlavAov, Kai rZv a?i\eav airo<rToA6>v, 
r(av fydpoK irpoaopiXtjoravrav' ovv viro irpoOvfuag rrj^ irepl ro 'KpayfJM<» aW' ev' 
evvolaq eavrtov rov fyevovg efr^pv eKCivov^. Ot irarepe^^ eKrpefjiere Tovy eavr<av 
irat^a^ ev irai^eiq Kai vovOeaiq Kvptov' koi MaffKere ainrov^ ra lepa *^pappara 
Ka\ rex^o^j irpo^ ro /u^ apyiq ;^a(p€<v* KaAo); de, tpfjarlv, €Krp€<j>ei vartjp dt/caioy, 
evl vi(a avvertD eiKbpavd^o-erai i) Kap^ia aiVov. 0/ Kvpioi, evfievt^g T019 o'lKerat^ 
TTpotrGxere^ o>s o 0710; 'lotfi eyi^aSe' /jlio yap <pv<ri^t Kai ev ro yevog rfj^ avQpio^ 
vortjroi' iv *yap Kpiarwy ovre ^ov\oi, ovre eXevOepo^. 0/ apxovre^f ireiOapx^'^ 




ambulaverit : ipse non est Christi, circumambulat, iste passioni non 

nee passionis ejus particeps ; Bed est concordat 
;ant. ii. 15. fraudatoret corrupter vinesB Christi. jy. Studete igitur una gratia- 

TaU ne commisceamini, ne simul rum actione utL Una enim caro 
►cuc.xiii6.8. cum eo pereatis : nee si pater sit vel D^^jinj ^^g^rf jesu Christi, et 

filiu8,autfrater,autdomesticus. Non ^^^3 ^^^ .^ unionem sanguinis 

enim. mquit, parcat oculus tuus super . . -». ^ ^i? - 

P.. cxxxix. eum. &i ;rgo odio habent Deum, ^P^^^«' ^°^^ ^J^^^' ?* ""^^ ^P^" 
21 oportet etiam vos eos odire, et supe^ copus.cumPresbytenoetDiaconis 

inimicos ejus tabescere. Non qui- «>nservis meis: ut quod facitis, 

dem [nos] persequi eos aut percutere secundum Deum faciatis. 
I Tbes. iT.5. oportet, secuudum Gentes, quse non noverunt Deum : sed inimicos arbitrari, 

et separari ab eis^ et monere eos, et ad poenitentiam proyocare ; si forte au- 
I 'riiu. ii. 4. diant et adquiescant. Amator enim nominum est Deus noster ; et vult 

omnes homines salyos fieri, et ad agnitionem veritatis yenire. Propter quod 
Mai. V. 45. [et] Solem suum oriri facit super bonos et malos, et pluit super justos et 

injustos. Cujus utilitatis etiam nos Dominus yolens esse imitatores, dicit : 
Mat. V. 48. Estote perfecti, sicut et Pater yester ccelestis perfectus est. 

IV. Ego confido de yobis in Domino, quia nihil aliud sapietis. Prop- 
terea fiducialiter scribo Deo digna; dilectioni yestrse : rogans yos ut instetis 
uni fidei, uni praedicationi ; una gratiarum actione utentes. Una enim 
est caro Domini Jesu, et unus ejus sanguis qui pro nobis efiusus est, unus 
etiam panis pro omnibus confractus, et unus calix totius Ecclesise : et unus 
Episcopus, simul cum [omni] Presbyterio, et Diaconis conseryis meis. 
Quia et unus est ingenitus Deus Pater, et unus unigenitus Filius, Deus Yer- 
bum et homo, et unus Paracletus, Spiritus yeritatis. Una etiam praBdicatio, 

Eph. IT. 5. et fides una, et unum Baptisma, et una Ecclesia ; quam fundayerunt sancti 
Apostoli, a finibus usque ad fines, in sanguine Christi, propriis sudoribus et 

1 Pet. ii. 9. laboribus. Et yos ergo oportet, sicut populum sacerdotalem, et gentem 
sanctam, in concordiam omnes in Christo consummari. Mulieres [yero] yiris 
yestris subditae estote in timore Dei : Yirgines Christo in incorruptione, non 
execrantes nuptias, sed meliora diligentes ; non in criminatione contagii, sed 
propter legis meditationem. Filii, subditi estote parentibus yestris: et 
diligite eos, tanquam cooperarios Dei ad yestram generationem. Seryi, sub- 
diti estote dominis [yestns] in Deo ; ut Christi liberti efficiamini. Yiri, dili- 
gite uxores yestras, sicut consenras in Deo, ut proprium corpus ; sicut socias 
yit«, et cooperatrices ad filiorum procreationem. Yirgines, solum Christum 
prae oculis habete, et ejus Patrem in animabus yestris, illuminatae a Spiritu 
[Sancto.] Memor sum sanctitatis yestrae, sicut Helias, sicut Jesu Naye, sicut 
Melchisedech, sicut Helissei, sicut Hieremiae, sicut Johannis BaptistsB, sicut 
dUectissimi discipuli, sicut Timothei, sicut Titi, sicut Euodii, sicut Clementis ; 
[yel] eorum qui in castitate de yita exierunt. Non detraho autem C8?teris 
beatis qui nuptiis copulati fuerunt ; quorum nunc memini. Opto enim Deo 
dignus ad yestigia eorum in regno ipsius inyeniri ;; sicut Abraham et Isaac 
et Jacob, sicut Joseph et Isaias, et ceeteri Prophetae, sicut Petrus et Paulus, 
et reliqui Apostoli, qui nuptiis fuerunt sociati : [qui] non libidinis causa, sed 

Rpb. Ti. 4. posteritatis subrogandse gratia, conjuges habuerunt. Patres nutrite filios 
yestros in eruditione et aisciplina Domini : et docete eos sacras litteras, et 

PruT. xxiii. artes honestas ; ut non otio gaudeant. Bene enim, inquit, nutrit pater jus- 
*^' tus ; in fiHo autem sapientiae laetabitur cor ejus. Domini, benigne in domes- 

Iob.xxxi.l3, ^j^jQg [vestros] intendite; sicut sanctus Job docuit. Una enim est natura, et 

Gal. iii. 28. unum genus hominum. In Christo autem neque seryus est, neque liber. 





E'. *ASe\<fH>i fiovt \iav e#cice%i/- 
fxai dyaTTciv vfid^, kou {nrepayctK- 
\6fievo£ acifcdhXofJLOu vfia^' ovk 
€70) 5e, dA\* *I»;<ro5j XpiaToy, ev o) 

cov dvafwaoToj. 'AA\' 17 Trpocrei^^ 
u/Licoi/ eiV 0eoi/ /ite dtrafyrtO'ei, fva ev 
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{j}trf<av TO) evayyeKlifi^ cbj aapKi 
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(Tov] Xpttrrov, ovrcs' afiaYaTn/Toi 
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<»( o Xpccrro^ r^ Ilarpc' icac ouTa»$ 17 
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TK 7ap ec/jii e7ctf; 17 tc^ o o<ic<k tov 
xoTpo; /Mw ; fi/a la-orifiov ipMvrov cKei- 
v<M>v eiTTA)* aAA* ctf( irvcrrparuanj^ vfuov, 
InroifnovfjTov ra^iv eire^cfv, 

E'. 'ASe\<l>oi fxov, TJav CKice^v- 
/Liai ayaTTCdv li/xas', kou imepayaK- 
\6fievo£ d<T<pa\iXofiat vfM£' ovk 
eyo) Set ciWa St' e/iov o Kvpio^ *Ii7' 
(Tov^, ev 6) SeSefxevo^t <l>ofiaviiou 
/LiaAAov. ''Eti 'yap etfju dvaTrdpTiarog, aA\* 7 wpocrei^ v/licjv ciy 0eov 
fxe dirapTiaeit iva ev i^ €K\rjdrjv eTriTv^o), Trpoafpyyuiv Tci evayye\i(p «$• 
capKi *ltj<Tov Xpitrrov, KOt toTj dvoirToKoi^ wy Ttpea^xnepifp eKKhyicia^. 
Kai Toiff irpofprfra^ Se dyavS^, ws Xpitrrov KorayyelXavra^, «? rov avroS 
Trvevjjuxro^ /lerao'xovTa^, ov koi 01 airooroAoi. Q^ »yap ol yjrev^ovpo^ijrat koi 
01 yjr€V^av6<TTo\oiy ev koi to avro ei\KV(rav vovfjpov koi airarriXov koi AaoxAa- 
vov TTvevfia' ovro) Kai ol irpo<l)rjrat koi 01 airooToAoc, cv xat to aiTo ^A^yiov 
rivevfjLa, a^aBov^ koi ^ye/iovtKov^ a\rj6ei re koi ^iSaaKoXtKov eXafiov irapa Oeov 
Sia *\fi(rov XpifTTov, Et^ 70^ o 0eo^ iraXaiaq koi Kotvij^ Siad^Ktj^' ei^ o /xerriTf;; 
060? KOL av6p<aw<i>v^ elq re Srjfjiiovpyiav vorjrtov koi aiadtjrav, koi vpovoiav irpoc- 
fpopov KOii icaToAAi^Aov. ei; Se Ktu o IlapaicAi^ro;, o evep^/^traq ev Mto<rf, koi 
irpo(firfTai^t i^<^*- airooToAoi;. Xiavre^ ovv ol ar^toi ev Xpttrrti etTOiBfja'av, eXvi" 
xravre^ elg avrov, kou avrov dvafietvavre^' koi Si* avrov troyrrjpiai ervxov, 
ovreg d^taydTrrp-ot kou d^todavfxao'Tot aytoi, imo 'Itjaov Xptarov fiefiap- 
Tvptjfievot ev t« evayye\t<f rfjg Kotvfj^ eKiriSog. 




Prmcipesy subditi estote Csesari; 
militesy Principibus : Diaconiy Pres- 
byteris [et] sacerdotibus. Presbyteri 
[vero] et Diaconi atque omnis clems, 
simul cum omni populo et militibus at- 
que principibus, [sed] et CaBsare, [obe- 
diant] Episcopo. Episcopus [vero] 
Christo ; sicut Christus Patri : et ita 
unitas per omnia servatur. Sint 
autem vidus non Tags, neque gulo- 
;od.»iii.4.6. g^^ neque protervae, sed pudics et 
iiUc.u.3G»37. sobrise, sicut Judith et Anna. Haec 
autem non sicut Apostolus prsBcipio : 
1 Sam. xYiii. Quis enim sum ego ? aut quae do- 
2Sain.Tu.l8. mus patHs mei? ut SBqualem me iUis 
Piiii. ii. 25. dicam : sed sicut commilito vester, 
obedientiffi ordinem continens. 


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 perfieiet, ut in qua hseredi- 
tate propitiationem habuero, po- 
tiar; confugiens Evangelio at 
cami Jesu, et Apostolis at Pres- 
byterio Ecclesise. Sed et Pro- 
phetas diligamus ; propter et ip- 
sos in Evangelium annunciasse, et 
in Christum sperare. et ipsum 
expectare : in quo et credentes 
sal vati sunt, in unitate Jesu Christi 
existentes digne dilecti, et digne 
admirabiles sancti, a Jesu Christo 
testificati, et connumerati in 
Evangelio communis spei. 

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. [Adhuc] magis timeo, 
quia nondum perfectus sum : sed oratio vestra faciet me perfectum 
apud Deum, ut earn in quo vocatus sum, merear adipisci ; confugiens 
ad Evangelium tanquam ad corpus Jesu Christi, et ad Apostolos tanquam 
ad Presbyterium Ecclesiee. Et Prophetas quidem diligo, ut Christum 
praenunciantes ; continentes ejus spiritum, sicut et Apostoli. Sicuti enim 
Pseudo-prophetae et Pseudo-apostoli unum eundemque malignum, et seduc- 
torem, et populum errare facientem Spiritum assumpserunt : sic iterum [veri] 
Prophets et [veri] Apostoli unum eundemque sanctum, bonum, principalem 
et verum atque doctorem, per Christum acceperunt Spiritum. Unus enim 
1 Tim. ii. 5. Deus vcteris 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 adept! sunt; 
qui erant digni dilectione, et digni laude, sanctificati a Christo Jesu, 
testifieantes in Evangelio spei communis. 




S"'. 'Eav Si TIC ['Iou5aV<r/Ltov ep/xe- 
vevri YifJLiv, fXYi aKovere avrov. *A/Lt€i- 
vov yap koTiv vapa avipo^ Trepiro- 
/iiyv exovTog XptoTiavio-fiov aKovetv, 
{) irapa aKpo^wrrov ^lovSaicfiov. 
'Eav Je dfXil>6Tepoi irep) ^Irjaov Xpi- 
OToC ftj) \ck\c^iv,] ovtoi [e/xo<] OT^- 
'KoLielaiv kou rd^i veKpSiv^kijiol^ ye- 
ypatrrai fiovov ovofiara avBpiiyirfav, 
<l^€vy€Te ovv ra^ KaKorexvia^, kou 
eveSpa^ rov apx^vro^ rod (xicovos- 
rovTov, fjoprore BTn^evre^ [tjj yvcur 
fifj avTw] e^aaOevtjaijre ev rS 
iydirfi' aWa iravreg hit to avro 
ylveaOe kv ayLepltm^ KapSic^ £u- 
^apiOTCd Se TO) 066) \jiov], on €u- 
avveiirjfros ei/ju ev vfuVf Koi ovk 
e)(ei Tif Ka\r)(ff(TaxrOcUt oSre \adpa, 
ovre ipavepciit Sri efiipfjaa nva ev 
fUKpS>, tj kv fieydKi^ Kou 7ra<r( [5e,] 
ev ofc 6\a\i7<ra, effxpfiou Tva foy e/V 
fiaprvpiov avTo KTiatavrou. 


^ • Eav Ti( Oeov vofiov Kai tcpo^- 
tSv Kfipvrrip €va, Xptcrrov ^e apv^ai 
viov eivat Oeov, i/rei'O'ri;^ eo'Tiv, <»( icac 
o xar^p avTov o dca/3oAof' icai eoriv o 

TOtOVTOS T^J ICaTO) TTeplTOfi^^, i/r6i/^o- 

iovdaco^. 'Eav ri; ofioXo^ Xptarov 
'lijacvv Kvpiov^ apvrjrai de rov Oeov rov 
pofunff KOI tZv TTpoiptiTtip, OVK eivat Xe- 
7C0V Tov ovpavcXf koi 7^ voci^r^ Ilare- 
/9a TO? XpicTTOi/, o TOIOVT05 cv Tp oXi;;. 
6ei<f ov;^ cim^icev, ctf( icac o Trarijp avrov 
o iiaffoXo^' Koi eariy o roiovro^ Xifit^ 
voj rov fxayov, aW' ov rov'Afiov Dvci'- 
/uMiro;, fuidrjT^^, 'Eav Tiy Xctjj /lev 
€va Ocov, ofjLoXo^ dc icac Xpiorov I1;- 
frt!vv<t "^iKov )e avdpairov eivai vo/utf7 
rov Kt'/9(ov, ov;^( Oeov fwvo^ev^^ koI 
froipiav^ koI X070V Oeoi;, oAX' cjc "^jrvx^^ 
KOI anafJLaro^ avrov fiovov eivat vo/uCpt o 
roiovroq 0^1; etrriv, airan^v koi Tc\a- 
vtjv Ktipvrrtov hr' airto\€iq avOpca^taV 
KULi ^<mv o rotovroi Trevi/; t^v ^tavotav^ 
<tf( eirucaXeirat *Efiia>v, 'Eav rtf rav- 
ra fjiv o/io\o7p, <l>Oopav M koi ikoKwr^ 
pjov icoAp r^v vofxifiov pi^tv^ koL rifv 

rZv iraiitav yeveatv^ rj rtva rStv fiptafiar<av fiieKvKTOy o roiovro^ evotKov e^et rov 
ipoKovra rov aTrotrran/jv. 'Eav ri^ Tiarepa Kcii Xiov kuI A*ytov XlveS/tia 0/10X07^, 
KOI rfjv Kri<riv eiraivp, ioKtjffiv de \eyji rijv evo'6>/JiaTa»(r{v, koi ro iraBoq erattF'xyvti- 
rar o rotovro^ iipwfrai rr^v vi<mv, ovx ^rrov rSv )^pt<rro<p6vwv 'loviaiwv. *Eav 
Ti; Tovra /ti€v 0/10X07^, Kai ort 0€o( Ao7o^ ev avdptairivw ff<afiart KoruKei^ &v ev 
avrtf o X0709, iarirep koi "^jrv^^ ev erdfiarif ^ta ro evotxov eivat Oeov, aW* ovj^i 
avdponreiav '^t;;^i)v* Xc7|7 de rag vapavofMOvg fii^eig ayadov ri eivat, icai reXog 
ev^atfxoviag ^^ovijv ridfjrait oiog o yjfev^towpog "StKoXairt^' ovroq, ovre if}iX66eog, 
ovre if)t\6^t<rrog etvai dvvarai, aXAa <f)dopevg riji oiKeiag aapKog, Kai ^ta To?ro 
rov 'Ayiov Uvevfiarog Kevog, koi rov 'X.pKrrov aWirpiog. 0/ rotovrot iravrcr, 
arfjKai elat kou rdipot v€KpS>v, e<p* otg yey pairrou fiovov ovofiara veKpciv 
6v6p6ntiAv. <t^€vy€T€ ovv Tcts" KaKOTexvia^t Koi eveSpa^ rov trveCfiaroq rov 
vvv evep^ovvroq ev rotg vloiq rov aiS>vo£ rovrovt fiff more ot SA/jSevTCf ef a- 
adev^aifre kv rS dydir^' aA\a TOvrey kin ro avro yiveoBe ev ifieplaiw 
KapitCft Kol yjtvxS OeXoverji, avpyjrvxott ro ev ippovovvreg, vavrore ra avra irep\ 
T6»v avrav io^a^ovre^t ev re avetret koi kivKvoi^, Kai ev Xvirai;, icai ev j^apfio* 
vai^, IBvxaptaTii t« &e&, ha *lfjfrov Xpta-roVf ort evavvelSfjrog eipu kv 
vfxiv, KOU OVK ej^ei Tiy KavyvjaacOah ovre \ddpa, ovre ^avepSi£, ort e)8a- 
pfjad Ttva, ^ 6v fJUKptp, tf kv fiey&Ki^. Kai Traeriv ev ot^ ehakrftroLt et!^o- 
fiatt Yva firj ei; fiaprrvpiav aino KT^crcovrai. 





VI. Si quis Deum Legis et Ppo- 
phetamm unum prsBdicaTerit ; Chris- 
tum autem negaverit Filium esse Dei : 

Job. viiL 44. mendax est, quomodo et Pater ejus 
Diabolus ; et est hujusmodi inferioris 
circumcisionis Pseudo-judaeus. Si 
[autem] quis confitetur Christum Je- 
Bum Dominnmy negat autem Deum 
Legis et Prophetarum Patrem esse 
Christi : hie in Teritate non stat, quo- 
modo nee 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 
purum putans Dominum, et non 
Deum unigenitum, et sapientiam et 
Verbum Dei, sed ex anima et corpore 
eum solum esse existimans: hujus- 
modi serpens est seductor, errorem 
pnedicans ad perditionem hominum ; 
nujusmodi pauper est sensu, sicuti 
Tocatur et adinventor ipsius erroris 
Ebion. Si quis enim haec confitetur, 
corruptionem yero 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 yero dicit incamationem, et passionem 
erubescit [confiteri] : hujusmodi fidem abnegat, nihilo minus quam interfec- 
tores Christi Judsei. Si quis autem heec confessus fuerit, et quia Deus 
Verbum in humano corpore habitayit, 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 : hie neque Dei amicus, 
neque Christi amator esse potest ; sed comiptor propriaB camis ; et propterea 
a Spiritu Sancto desertus [est,] et a Christo alienus. Hujusmodi omnes, 
statuse sunt [exanimes,] et sepulchra mortuorum ; in quibus scripta 
sunt tantummodo nonaina hominum defimctorum. Fogite ergo 2. 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 

VI. Si autem Judaismum in- 
terpretetur yobis» non audiatis 
ipsum. Melius est enim a viro 
circumcisionem habente Chris- 
tianismum audire, quam ab ha- 
bente prseputium Judaismum. 
Si autem utrique de Jesu Christo 
non loquantur, isti mihi columns 
sunt et sepulchra mortuorum ; in 
quibus scripta sunt solum nomina 
hominum. Fugite igitur malas 
artes, et insidias Principis seculi 
hujus : ne forte 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- 
festo quoniam gravayi aliquem 
inparyoyelinmagno. Sed et om- 
nibus in quibus locutus sum oro, 
ut non in testimonium ipsum pos- 




Z '. E/ yap [koi] Kara aapKa fie 
Tiveg riOeKqcav n^Kavrjaai, olKKol to 
TTvev/Lia ov irKavaraif amo Qeov Sv 
oiSev yap iroOev epr^erai, kcu itov 
inrayet, Ka) to. Kpvma eKey^ei. 
'EKpavyaaa fiera^v cov, eKaKovv 
fieyaT^ 0a)v§* To) hrKrKonto trpoc- 
ej^ere, Koi tS> vpeal^uTepiix^, koi 
StaKovotg, 01 Se irreo'avTe^ fie, i}g 
TTpoeiSora tov fieptcfiov rtvcav, A.e- 
yeiv ravra' fiapTvg [5e] fioi ev ^ 
ieSefiai, on d?ro capKos avdpoynl- 
VYi£ ovK eyvu>v. To Se Uvevfia eioy- 
pxHTceVt hjeytav raSe' X(»>p)g \tov] 
hrtCKOTrov fifjSev TTOietre* t^v adp- 
Ka vfiS>v if vaov €^eov TYipelre' Trfv 
evGXTiv ayairare' roijs fieptafuoit^ 
ifievyere' fufujra) ytvecde 'Itjcov 
XpiOToVf wf KCU airrog tov [Harpoj 

H '. 'E7<o fiev ovv to iSiov eiroi" 
ovv,'ii£ avdpanrog e/j evwo'iv KaTijp' 
Ticfievoq. Ov Se fieptcfiog eariv 
Ka) opytj, 0eof ov KaTotKe7, Uaa-iv 
ovv fieravomkriv d<f>iei 6 Kvpiog, eav 
fxeravorjo'taa'iv etg evorryra 0eoS, Ka) 
avveSpiov tov htiaKonrov. Hicrrevtii 
T§ xa/oiTi *lri<Tov XptoToVf og 7\v(Tei 
OLij} vfiidv iravTa ieafiov' irapa- 
icoAco Se vfiag fitjSev kot eptBeiav 
'Kpa<T(Tetv, aWa KaTa Xpurrofxa" 
Slav. 'Ewei ^JKOvca tivcoi/ Keyov^ 
T(av, oTi eav fxtf ev to7s dpjfatoig ev- 
poi, [ev] TO) evayye\t(A> ov vtarevLa' 
Kai KeyovTog fiov avTotj, Srt [ye- 
ypavTOif OLTreKpidtjo'dv fioi, oti vpo- 
iceiTai.] 'E/xoi [Se] apx^id eariv 'Ii;- 
crovg Xp/OToj, TO, advfKTa dpyeia 6 
(rravpog avrov koi 6 SdvaTog, Ka) 
ff dvatTTaaig avrov, Ka) fj Trlarig ff 
Si avTov' ev oig SeAco ev tJ tt/ooo"- 
evj(^ vficiv SiKatoidfjvai. 


Z \ El yap KaTOL capKa fie ij&e- 
Tsx^cdv Ttveg irKavfjaat, oTOsjol to 
w&jfid fiov ov TrAavaroi* vapa fip 
Qeov avTo eiXtjifja' oiSe yap iroBev 
epj(erai Ka) ttov inrdyet, Ka) tol 
Kpvirrd eKey\et. 'EKpavyaxra fap 
fiera^v Sv e\aAoi;v fieydKjj iptav^ 
OVK e/xo( o Ao709« aWa 0€ov' To> 
eTrKTK&inp itpoceyere, Kai tS> irpetT- 
l3vTeptia, Kou Toig SiaKovot^m Ex 
Se vTrovrevere fie, <5>f irpofiaQovra Tov 
fiepicfiov Tivtavt \eyetv Tavra' fidp- 
TUff fioi Si* ov SeSefiai, oti diro frro- 
fMOTog dvBpuynov ovk eyvtav. To 
Se IlveC/xa eKrjpv^e txoi^ \eyov TaSe' 
Xo)p)s hrtcKoTTOv fiTjSev itoteiTe' Tiyv 
adpKa vficiv a>j vaov Geov Tripeire' 
Ttfv evcjo'iv dyaTtaTe, Tovg fieptcfwifg 
ifkevyere' fiifufra) yiveade HavXav 
fcai rtav aWtav axfnrroActfv, Oig Kat av- 


. Evco fiev ovv to iSiov enoi- 
ovv, i>s avdpomog ei^ eva>o'<v KaT- 
rfprtCfievo^* einXe'^av koI tovto, oti 
ov Siaffrao'i^ fv^fifi^, Kai opyrf, koi 
fU(Toq^ €ic6?0eof oif KaToiKei* Iia<Tiv 
ovv Toiq fieravoovtriv d<f>lrj<riv 6 0€o(, 
eav (rwSpafMo(rtv elg evoTTjTaXpKTTov^ 
KOi avveSpeiav tov htiaKoirov. 11/- 
arrevia tJ yaptri 'Irjaov XpiOTov, oti 
Kvcet d(f> vfiHv irdvTa cvvSecfiov 
aSiKia^. HapaKO^Si ovv vfid^ fJUf- 
Sev KaT epiOeiav Trpdccere, aAAa 
KaTOL XpitTTOfiadeiav' rfKovtra ^ap 
Tivtav \ey6vT(av, oTt eav fiij ev Toiy 
dpxeioi^ eSpta to evayyiTuov, ov tti- 
(rrevdy toi£ Se toioCtoi^ evco \eyoi, 
OTI eftoi ap^eia eoTiv Iriaav^ o Xpt- 
OTos, ov irapaKovtrai^ nrpoSvjXog o\edpo^. 
hvdevTiKov /lot ioTiv dpj(eiov 6 (TTav- 
pog avTov KOii 6 Bdvocro^^ kou ff dvd- 
(rra<Ti^ avTov, Ka) j; vtartg 17 irep) 
TovT<av' ev oi£ Beho) ev t§ vpocrev^i^ 
VfiHv SiKattaOfjvai. *0 diri<rrtiv tm 
evay^eXKo, vaaiv oftov axiffrei* 01; f^ap 
irpoKpiverai to ap^eTa tov TlvevfiaToi. 
J!,K\i!jpov TO irph^ KcvTpa AaxTtfetv, 

CTKXtJpOV TO Xpt(TT<0 a7r<ffT«|/, (TK\fJpOV 

TO adcTeiv TO KtjpvyfAa Ttav atrovToKav, 





VII. Si enim secundum camem 
me voluerunt quidam oberrare: 
sed spiritus meus non oberrat : a 
Deo etenim eum accepi : novit enim 

Job. ill 8. unde venerit et quo eat, et occulta 

arguet. Clamavi enim voce magna 

inter eos quibus loquebar ; non me- 

um sermonemy sed Dei [proferens :] 

Episcopo intendite, et Presby- 

teris et Diaconis. Hi vero despe- 

xerunt me, tanquam probibentem di- 

visionem quorundam [fieri.] Haec 

[autem] dicenti testis est mihi pro- 
pter quern vinctus sum, quia de ore 

bumano hoc non cognovi: sed 

Spiritus mihi prseconisavit, di- 

cens: Prster Episcopum ne fe- 

ceritis. Camem vestram sicut 

templum Dei servate. Unitatem 
1 Cor.xi.i. diligite: divisionem fugite. Imi- 

tatores estote Pauli et ceeterorum 

Apostolorum ; quomodo et ipsi 


VIII. Ego quidem quod meum 
fiiit feci, ut bomo in unitate per- 
fectus : adjiciens etiam hoc, quia ubi 
dissensio mentis et iracundia et 
odiumyillicDeus non habitat Om- 
nibus igitur pcenitentibus dimittit 
Deus ; si ad unitatem Christi con- 
currerint, et [ad] consensum Epi- 
scopi. Credo gratise Jesu Christi, 
quia solvit a nobis omne vinculum 
injustitiaB. 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 Christus est : 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 [yob] in orationibus vestris justificari. 
Qui non credit Evangelio, omnibus simul non credit : quia non preejudicatur 

Act.ix.5.ctantiquitati spiritus. Durum est enim contra stimulum calcitrare : durum 
xxtL u. [etiam] Christo non credere ; durum [quoque] prfiedicationem Apostolonim 

VII. Si enim et secundum car- 
nem me quidam voluerunt sedu- 
cere ; sed spiritus non seducitur, 
a Deo existens. Novit enim unde Job. m. a. 
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 praescientem divisionem quo- 
rundam, dicere hsec : testis autem 
mihi in quo vinctus sum, quia a 
carne humana non cognovi. Spi- 
ritus autem prsdicavit, dicens 
base : Sine Episcopo nihil fiaciatis. 
Camem vestram ut templum Dei 
servate. Unitatem diligite: di- 
visiones fugite. Imitatores estote 
Jesu Christi; ut et ipse Patris 

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 pcenitentibus di- 
mittit Deus ; si pceniteant in uni- 
tatem Dei, et concilium Episcopi. 
Credo gratise Jesu Christi, qui 
solvet a vobis omne vinculum. 
Deprecor autem vos, nihil secun- 
dum contentionem facere, sed se- 
cundum Christi disciplinam. Quia 
audivi quosdam dicentes; Quo- 
niam si non in veteribus invenio, 
in Evangelic non credo: et dicente 
me ipsis, Quoniam scriptum est ; 
responderunt mihi, Quoniam prae- 
jacet. Mihi autem principium 
est Jesus Christus ; inapproxima- 
biliaprincipia crux ipsius etmors, 
et resurrectio ipsius, et fides quse 
per ipsum : in quibus volo in ora- 
tione vestra justificari. 




0'. KoAo) Koi oi iep€i£' KpeiH' 
aov 5e 6 dpj(i€peif^, 6 TrcTrioTetr/ie- 
vo£ ra ayta r&v ayi(Miv, 8$- yiovo^ 
ireirlaTevTai ra Kpx/ma rov (deov' 
awToj wv Svpa rov Harpoq, St* i;j 
eiaepxovTou 'Afipaafi Koi 'Icaaic 
Koi 'IaKo>j9, Kou ol trpo<l}iJTai Koi 
ol aTfooTciKot KOLi ff eKKTojaia. Udv 
ra ravTa e/j evoTjyra Geov. 'Ef a/- 
perov Be n exet to evayyeTuov, tyjv 
Trapovatav tov Kvpiov fffiSiv *Iij<rov 
Xpiorov, TO iraBo^ aurovf [koi] t^v 
dvdoTcuriv. Ol yap [dyaTrfiroYl 
'Kpo((>fJTat KarrfyyeiKav etg aurov 
TO Je evayyeKiov [pcndprtcyLd etrrtv 
d<l>dap(rlaiJ] Hdvra 6/xoS jcoXa 
[eoTii/,] edv ev dydirri incrrevtjTe, 

1 '. *E7re<5)7 Kara ttjv Trpotrex/jfYfv 
iffi&Vf KOi [icaTct] rd (nt7\dyyya Sl 
ej^ere ev Xptarii 'IiycroC, dttrjyyekifi 
fjLot eiprfvevetv r^v eKkKriaiav tj)v ev 
*AvTio;^e/iqt rfj^ Ivpiag' itp&nov eor/v 
iiJLiVf 6)^ eKKKfjiTiCf &€ov, jdetpoTovSj- 
(Tat SiaKovov el^ to vpea'Pevaat 
eKei &eov Trpec^elav, e<V to <riry- 
yaprjvat avrdis eiri to airro yevo- 
fievoig, Koi So^dcat to oVo/xoc Ma- 
Kapto^ ev 'Itjaov Xpi(rrS>t og KaTaf i- 
(aOi^aerou Trj^ TotavTYjg StaKovia^, 
Ka) vfjLe7g So^a<Td^a'e<TOe, QeKovatv 
Be vfuv ovK eCTtv divvarov xntep 
dvofiaros &eov, iyg Ka) at eyytarra 
cKKKfjciat eirefiyjrav emcKonrovg, ai 
Se Trpe<Tl3vTepov^ kou StaKovov^, 


0^ KoAoi fiiev ol lepe7^, kou d 
rov \o^ov iiaicovoi' KpeitTtTiOV Se 6 
dpyteoeit^t 6 irenttnevpievo^ rd ayta 
T6)v ayt(t)v, Sg fiovog irerrioTevrau 
rd Kpinrrd tov 06ot/. KoAai ai Xci- 
Tovp^iKoi TOV Beov dwa/xei(. ^7109 
de o TiapoLKKfiro^^ koi a*fio^ o Ao70(, 
TOV llarpog vioij 01 ov o llanjp to 
xarra TreirolfiKe^ koi t<ov o\a>v irpovoec 
ovto^ e(TTtv ^ irpo^ TOV HaTepa ayov- 
tra oho^, ^ irer/9a, o ippa'^ffjh^^ 17 icAei;, o 
TTotfjL^Vj TO Upeiov^ 1; Svpa rij^ fvt^ 
tre<aq^ St rj^ et<rfj\6ov 'Aj9/oaa/x kcu 
'ItraaK Ka) 'IccKcojS, Maa^^, kou o 
av/jLiraf Tcov Trpo<f>riTS>v x^P^^* *^^ ^ 
OTvXoc rod KO(rfiov ol dTTooroKot, kou 
fj vvfupfi rod Hpiarov, vvip ^, ipepyti^ 
\oy<Of e^ixee ro oIkciov alfMO, iva avr^ 
e^a')fopa<rji, UdvTa ravra e<V evo- 
TfjTa rov epo^ koi fjLovov aXijOtvw 
0eoC. *E^aiperov Se rt ey& to ev- 
ayye\tov, rrjv Trapovciav tov trio- 
rijpog rjpiSiv *I);o"oC Xptarov, to wd- 
floj, aiJT^v T17V avdoTacriv. *A yap 
ol vpoif>fiTou KarrjyyeTSjov, \eyopreq, 
Etoi av eKd^ ^ airoKeirat, Kai avro^ 
wpoff^oKia idvZv^ ravra ev tG etJoy- 
yeKtia ir€Tr\^p(arat' HopevOevre^ fta- 
drir€v(rare iravra ra edvrj, fiamrij^ovre^ 
avTovj €19 to ovofxa rov Tlarpo^^ koI 
rov XioVf KOI rov 'A'yiov Uvev/jLcero^, 
ndvTa ovp opLOv jcoAa, vofioq, ol 
irpo<p^att 01 a7r6<TTo\oiy ro irav awa- 
OpoifTfxa TO it* avrZv 'ntarr^XTav fxovov 
edv dyaitc^fjLev aXAi^Xov;. 

I '. ^lETtetSrj Kard Trjv irpo(rev)(ffv 
vfxtiv, Koi rd oirKdyxya & ejfere 
ev XptCTii ^Irjaov, dinjyyeKtj fxot 
etpijvevetv ttjv eKkKifjo'tav t^v ev 
*AvTta)(eicf, rrj^ 2vpiaff irpenov etrrtv 
vfiiv, wy eKK\fj(Ttq. 0eoS, jfeiporo- 
vfjcat evlfTKoTTovy etg TO ntpeafievirat 

eKei 0€ou trpea^etav, e/y to avy^ofpijOrivat avroT^ erit to airro yevofievotg 
Ka) So^dcat to ovop.a rov 0cov. MaKapto^ ev Xptirrid 'Ifjaov, oy Kanj^t- 
cofliy T^g Totavrri^ StaKovia^' Ka) Vfie7s Se (rirovSaaavre^^ ev Xptar<} So^a- 
orOficeaOe. QeKovat Se vfxiv, ov ira<rtv dSvvarov, vnep ovofxaros 0eoG, ij 
Ka) del at eyytara eKK^jjaiat eirefiyfrav enttTKOTrovg' at Se, trpecfivrepovg 
Koi StaKovov^, 




[X. Booi enim sunt sacerdotes, 
et sermoniB ministri: melior au- 
tern est Pontifex, cui credits sunt 
sancta sanctorum; cui soli com- 
missa sunt secreta Dei. Bona 
sunt etiam officia virtatis Dei : bo- 
nus quoque Spiritus Sanctos; [qui 
est super omnia sancta sanctissimus J 
et verbi [minister. Sed super om- 
nes sanctos sanctissimus est summus 
Pontifex, et Princeps Pontificum ; 
qui est legatus et minister Patris, 
et princeps legionum militise coe- 

Hcb. i. 2. lestis :] per quern Pater omnia fecit, 
atque omnem providentiam gerit. 

Job. xiv. 6. Ipse est via quae ducit ad Patrem ; 

Joh.x. 11 ipse petra, maceria, clay is, pastor, 
^ sacerdotium, Janua [scientise et] 
agnitionis : per quam introiit 
Abraham, et Isaac, et Jacob, 
Moyses [quoque,] et omnis chorus 
Prophetarum, et columns mundi 
Apostoli, et sponsa Domiui [Ec- 
clesia;] pro qua sanguinem suum 
fudit, ut earn redimeret. Omnia 
[igitur] hsec in unitate unius et 
unigeniti yeri Dei. Quid autem 
praecipuum habet Evangelium? 
Praesentiam adventus Salyatoris 
nostri Jesu Christi, passionem; 
[sed et] ipsam resurrectionem. 
Qu8s enim Prophets annunciave- runt, diccutes ; Donee veniat cui re- 
positum est, et ipse erit expectatio 
gentium : haec in Evangelio com- 

ikUtt. xxvVd. pleta sunt, [dicente Domino ;] Pergite 
et docete omnes gentes, baptizantes 



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- 
phetse, et Apostoli, et Ecclesia. 
Omnia hsec in unitatem fidei. 
Prsecipuum autem aliquid habet 
Evangelium, prsesentiam [Salva- 
toris] Domini nostri Jesu Christi, 
passionem ipsius, et resurrec- 
tionem. Dilecti enim Prophetae 
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- 
sericordise quae habetis in Christo 
Jesu, annunciatum est mihi, pa- 
cem habere Ecclesiam quae est 
in Antiochia Syriae; 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- 
rificabinnini. Volentibus autem 
vobis non est impossibile, pro 
nomine Dei ; ut et quaedam pro- 
pinquae Ecclesiae miserunt Epis- 
copos, quaedam autem Presbyte- 
ros et Diaconos. 

eos in nomine Patris, et Filii, et Spiri- 
tus Sancti. Omnia ei^o simul bona [sunt] : Lex, Prophetae, Apostoli, 
omnis connegatio quae per ipsos credidit. Solum [autem restat,] ut nos 
invicem dilig^amus. 

X. Quoniam secundum orationem vestram et viscera quae habetis 
in Domino Jesu, annunciatum est mihi pacificare Ecclesiam quae est 
in Antiochia Syriae: 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 vicinae Eccle- 
siae [consueverunt;] mittere [nobis] Episcopos, Presbyteros, et Diaconos. 



IA'. Hepi Se ^/Xwi/oy rov Sta- 
Kovov onto ILihjKia^, dvSpo^ fiefjiap- 
rvpijuevov, 09 kou vvv ev ^079 
€>eov vmjperet fioh a/xa 'Pew 'Ay a- 
donoSt, avSp) €K\eKT(0, og ocno Xv- 
piag fJLOi CLKoKovOei, diroTa^afievos 
T^ /S/i^, oi KOU fiapTvpotkriv vpLiv 
fc^«y6> t5 0e5 eirxapKTrOt vtrep 
t;/x(i)i/, oTi eoG.^acQ^ aurovg, 6>s> Kat 
viAiig 6 Kvpto^. Oi Se arificuTavTe^ 
avToifg \uTp(adetfj(rav ev t^ Xcc/oiti 
ToC 'IrfCov Xpiorrov. 'AoTraferai 
u/xas> 17 dydirrj rHv aS€K<pS>v T<iv 
ev Tpci)a$r o6ev kou yp&ipta vfiiv 
Sid Bovp^v,irefiip6evTog afia [efxoY\ 
diro 'E<f}€(rt<av Koi l^fivpvaiiav, eig 
7<6yov rtfJiSjg, Tifirjaei avTov^ 6 
Kvpto^ 'Iijaovg X/OKTroy, eig &v eh- 
irl^ovaiv crapKi, "^vjfJQ, tritrrei, dyd- 
inj, opjovolq. *^Kppia<r0e ev Xpicrrti 
*Iij<Tov, TTJ Kotv^ eKiriii i^fiS>v, 


I A'. Hep) Se <l^iKu)vos rod Sta- 
KOVOV, dvSpo^ diro KiTHKia^ ficfiap- 
Tvprjfievov, og Koi vvv ev ?{6y(p vnTi- 
perei fioi, oifia rai(a Kui *Ayad6voStf 
dvSp) eKKeKTQ>9 &£ dvo ^vpiag puoi 
dKoT^vOei, dtrora^dfievoi ra /8/a>, 
oi KOU fiaprvpovo'iv vfuv Kdyci> rid 
QeS> evj(aptOTS^ irepl v/jlQv, vnep Zv 
eSe^acde airrovg' vpofr^e^erat kou 
vfiag 6 Kvpi0£. oi Se dTiimicraarre^ 
avTov£t \vTpu>6etffa'av ev r^ xap/n 
*lrfaov XpiOTOv, tov ^^ fiovXofievov 
TOP davarov rov apMprwXov, oAAa r^v 
fieravoiav, 'Acnra^erai vfnd^ ^ dyd- 
inj Tcov dSe\<f>&v tUv ev TptadSi' 
odev Koi ypdipoi vpSv Sid Bovpyov, 
'nepL<f>devT0£ afia diro *'E^eari<av Koi 
^pLVpvalcav, elg \6yov ripSj^' 01k 
a^iyjrerat 6 KvpiO^ *lrj<T0V£ \pt(TTO£, 
e/ff &v ehmltjovat aapKt, '^Injjffi, tttcv- 
fiari, Trltnet, dydiqj, onovolc^ Ep- 
pcitrBe ev Kvpi«a 'itfcov X/tMoro), tJ 
Koiv^ eKmSt ^puiv, ev 'A7ca> Uvev/jLori. 




'lyvdriog, 6 kou Qeo(f>6pog, eKKhf- 
(Tiq, 06oG HaTpog koi tov rjya- 
wjfievov *lyi(Tov Xpiarov, ^\eij- 
fievri ev vavri 'xaplfrpLOcnf Trew^i;- 
p(afxevrj ev vlorrei kou dydirrj, 
dvvtrrepffrip ov<rrf vavrog %a/o/- 
(rfiaTO£,9eonrpeTreardTij koi dyto- 
<l>6p<p, T^ ov(T^ ev l&fivpvrj rij^ 
'Aariag, ev dpiuifjup wevfiaTi koi 
\6y(p &eov TrKelara ')(aipeiv. 




lyvdrto^, 6 kou Qeotpopo^, eKKhri- 
(Ttq. Qeov Uarpo^ vy^rlfirov, kou. 
TOV rjyonnifievov viov avnw 'Irjaov 
XpiOTov, ^KerjixevTj ev iravr) ya- 
piafiart, ireTrTojptafievp ev tt/- 
arei kou dydinf, dwoTepfjjTtd ovotj 
iravTo^ yapiapLaro^t Secnr/oewe- 
OTaTTi KOU aytoifiopip, r^ ovaij ev 
IfwpvTf TTJ^ 'Aalas, ev dpuifiw 
TTvevjMiTi Ka) \6y(p 0^ov irAcT- 
OTa yaipetv. 




XL De Philone vero Diacono, 
viro religioso a Cilicia, qui Dunc 
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 
assumpserunt. 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 
Ezecb. non vult mortem peccatoris, sed pce- 
'i'ret.'ifi. 9. nitentiam. Salutat vos dilectio fra- 
trum qui sunt in Troia: unde 
scribo vobis per Burgum, qui mis- 
sus est simul ab Ephesiis et 
Smymaeis, ad verbum honoris: 
quos redimet Dominus Jesus Chri- 
stus, in quern sperant carne [et] 
anima, spiritu [et] fide, dileetione 
[et] Concordia. Incolumes estote 
in Domino Jesu Christo, communi 
spe nostra, in Spiritu Sancto. 


XL 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 
gratia Jesu Christi. Salutat vos 
charitas multorum qui in Troade : 
unde et scribo vobis per Burrum, 
missum mecum ab Ephesiis et 
Smyrnsis in verbum honoris. 
Honoret ipsos Dominus Jesus 
Christus, in quem sperent came, 
anima, [spiritu,] fide, charitate, 
Concordia. Valete in Christo 
Jesu, communi spe nostra. 





ex Troja. 

Ignatius, qui et Theophorus, Ec- 
clesiseDei Patris altissimi^et di- 
lectissimi filii ejus Jesu Christi, 
misericordiam consecmtae, [et] 
gratia repletae, in fide et di- 
leetione fundats, et totius gra- 
tise Deo decentissimae, sancti- 
ficata}. quae est in Smyrna, im- 
maculatse spiritu et verbo Dei ; 
plurimam salutem. 



Ignatius, qui et Theophorus, Ec- 
clesiae Dei Patris et dilecti 
Jesu Christi, habenti propitia^ 
tionem in omni charismate, im- 
plets in fide et charitate, inde- 
ficienti existenti omni charis- 
mate, Deo decentissimse et 
sanctiferse, existenti in Smyrna 
Asiae ; in incoinquinato spiritu 
et verbo Dei plurimum gau- 



A'. Ao^a^cav 'IjycoCi/ XpiOTov rov 
&€ov, rov ovrwj v/za^ coff^cavra" 
kvotiaa yap vfia^ KaTtjprKrfjievov^ 
€v CLKivrfTid irl<TT€it Zovep KadriKbi^ 
fxevov^ ev r^ aravpSi toS Kvptov 
*lrjaov Xptarov, (rapKi re koi ttvcv- 
fjLOTt, Koi ^Spaa-fievovg kv aydir^ ev 
TO affian Xpiorov, Treir\ijpo<f>opi]' 
fievovg elg rov Kvpiov ^fi&v, oAi;- 
6S>£ ovra CK yevov^ Aa/SiS Kara 
(rapKa, vlov &eov [Kara BeTojfia kou 
Svvajxiv Qeov, yeyevrjfievov o^i/dco^] 
CK irapBevov, ^efiaTmafievov tnro 
*Ia>a wot;, iva ir\7]p<ad^ Tratra SiKaio^ 
avvrj xnt avrovt aAjfOiji^ eirt IIov- 
riov UiTiarov Ka) 'H.pu>Sov rerpap- 
jfpv Ka0yj\xMifJL€vov intep ^fiS>v ev 
capKu 'A0* ov \Kapmov\ rnxei^ amo 
rov 9eofiaKapi(rrov avrov irdOov^, 
iva aptj (WO'aTjfiov eig roifg att^vag Sia 
r^£ dvourracreoig, eis roifg dytovg 
KOU vKTroi/g avrov, eire ev ^lovSalotg, 
eire ev edvecriv, ev ev) crt^fian rfjg 
cKkh^iag avrov. 

B\ Tavra yap iravra eiraOev Si 
ffiiag \tva <ra)0(df(6v.] Kai a\);dco^ 
eiraBev, uig Koi aKtjBcig avecm/o-ev 
eavrov oir^ Zairep attKrrot riveg 
Keyovciv ro SoKe7v avrov ireirovBe- 
vat, [avro) ro ioKe7v oVrej* Koi 
KaBUg ifipovoxxTtv Kai avfifi^aerai 
avro7g, ovatv aa-uifidrotg Ka) Saifio- 



A'. Ao^a^b) rov Qeov koi Uarepa 
rov Kvpiov rifuav ItiiTOV XptOTOV, rov 
^t' avrov ovroag vfidg coifiloravra' 
evofjca yap vfidg Karrfprttrfievovg 
ev aKtvrp-id irtaret, S^mep KaBriKuy- 
fxevovs ev tg) aravpio rov Kvpiov 
*Iij(Tov XptOTOV, (TapKi re kou itvev- 
liart, KOLt eSpao'fxevovg ev dya- 
irrj ev tS aifiart rov Xptarov' we- 
7r\rfpod}oprjfjLevovg, a>q d\tjBS^g, eig 
rov Kvptov ^fJL&v 'lijtTovv Xpiarov, rov 
rov &eov vlov, rov vp<aroroKov iraaii^ 
KTiaewg, rop Seov Aoyov, rov fMvoyevrj 
vlov ovra ^ eK yevovg Aa0iS Kara 
capKOC, eK Mapiag r^^ irapBevov, j3e- 
^airrta'pLevov into 'loxzi/i/ot/, 7va irXi;- 
p^aBrj iraaa StKatoavvrj im avrov' 
iro\ir€vaa/i€vov o<ri<a^ avev afiapria^, 
KOI eTTi TLovrtov HtKdrov, kou 'HpcS- 
Sov rov rerpdpyov, KaBriKcDuevov 
VTtep ^fmv ev aapKt oA^oct)^* a<p ov 
KOI i^fie^g iafjL€v, diro rov Beo/JaKa- 
pioTov avrov irdBovg, fva aprj ova- 
irrjpLov etg rovg atStvag, Std r^g dva- 

< / 

orra(Teu>g, etg rovg aytox^g Kat irt- 
(TTovg avrov, etre ev *lot;Saloig, etre 
ev eBvea-tv, ev ev) (Ttnyiari rfjg Ik- 
KXtjalag avrov, 

B'. Tavra yap irdvra eiraBe St* 
tipag* KOU ahjBcig eiraBe, koI ov 3o- 
K^<rei, tag Ka) dXijBSig dvecmj' aAA* 

« » / 

01^ ii>a"trep rtveg nav amartav, evai- 
erj(yv6fjL€voi r^v rov avOpioTrov nr\a<riv, 
KOI rov (Travpov, Kai avrov rov Oava- 
rov, \eyox/a'tv, Srt do/c^o-ec, tea) ovk 
a\i]6eiq aveiXfiipe ro €k r^ vapBivov 
aZfia, Koi TtS SoKe7v iteirovBev' cxt- 
^aOofievoi rov elirovrog, *0 \oyoq aap^ 
€7ev€To* Ka), Avtrare rov vaov rovrov. 

i) Sia 

^ « r> » 

» / 

Kai oia rptG>v tjfieptav e^epio airrdv kqi, 
Eav vtjradlo iiro rrjg 7179, travra^ eX- 
Kv<T(a irpo^ ifiavrov. Ovkovv o A 0705 
ev (rapKi ^KtjtreV *H (ro^ia 7ap eavrri 
toKoiofjLfjaev oiKov. '0 A070S rov eav- 
rov vaov, \vdevra vro rtav ypiaro" 
fiayav 'lovhaitov, aveartja-e Tjf t/wtjj 
Vf^P<f' *0 Ao70f, v\lf(adel(rf]g avrov t?j 

\ V * 

J * 

(TapKoq, Kara rov ev rjy eprjpua ^a\Kow 
oiptv, iravra^ eiAKwre irpog eavrov eU 
a<art]piav ait^vtov. 




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 affizos crad Domini Jesu 
Christi, came et spiritu : et con- 
firmatos in charitate in sanguine 
Christi : et vere ad plenum in- 
structos in Domino nostro Jesu 

Coi.i. 15. Christo^ filio Deiy primogenito totius 
naturae; DeoVerbo,unigenitoFilio; 

Rom. i. 3. qui est ex genere David secundum 
camem, [et] ex Maria virgine: 

MattiiL 15. baptizatus a Johanne, ut adimple- 
returineoomnisjustitia. Qui con- 
versatus sancte sine peccato, sub Pon- 
tic Pilato, et Herode Tetrarcha, 
vere clavis confixus est pro nobis in 
came. Aquoetnossumus^adivina 
et beata ejus passione ; ut toUat se- 
cum sibi conjunctos in secula per re- 
surrectionem, ad sanctos et fideles 
suosy sive ad Judseos sive ad Gen- 
tes, in unum corpus Ecclesise suae. 

II. Haec 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- 

Joh. i. 14. memores illius qui dixit; Verbum 
caro factum est,[et habitavit in nobis.] 

Job. ii. 19. Et [iterum ;] Solvite templum hoc, et 
ego in triduo resuscitabo illud. Et 

Job. xii 32. [in alio loco ;] Cum exaltatus fuero 
a terra, omnia traham ad meipsum. 
Ergo Verbum in came habitavit. 

ProT.iz.1. Sapientia enim sedificavit sibi do- 
mum. Verbum [ergo] templum sui- 
ipsius, ab adversariis resolutum, re- 
suscitavit tertia die. Verbum [utique] 
NQm.xxi.9. exaltata came sua, velut illo seneo 

Job. iii. 14. serpente in eremo, omnes attraxit ad 
se ad salutem seteraam. 


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; certificates 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.ifi.i5. 
ut impleatur omnis justitia ab 

ipso; vere sub Pontic Pilato et 
Herode Tetrarcha clavifixum pro 
nobis in came; 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 Judseis 
et in Gentibus, in uno corpore 
Ecclesiae ipsius. 

II. Haec enim omnia passus est 

pro nobis, ut salvemur. Et vere 

passus est> ut et vere resuscitavit 

seipsum. Non, quemadmodum 

infideles quidam dicunt, secundum 

videri ipsum passum esse, ipsi 

secundum videri existentes: et 

quemadmodum sapiunt,et accidet 

ipsis, existentibus incorporeis et 






r . E7<o yap kcu fiera n/v dva- 
arcurtv ev aapKi ainov otSiXf Koi 
marevu) ovtcl Kcu ore vpog rov^ 
trep) Uerpov rj\0ep, eiptj airrdig' Ad- 
l3eTej ylr^\a<l>YJa'a7e fie, koi Here, 
on ovK eijju iatfioviov aatnyAiTov. 
Kai evBif^ [ainov tf^avro, Koi] hti- 
(Trevaav, [KparrjOevTe^ t§ aapKi av- 
Tov Kou TO) TTveiJjLtaTi.] A/a rovTo 
Ka) Savarov jcare^/odi/T/o'av, [jfjvpe- 
Orja-av ie wrep Bavarov.^ Mera Se 
rqv avaaratriv avve^ayev auro'i^ 
KOLi (TvveTriev [tbj (rapKiKog, Kaiirep 
irveufiaTiKSts ^votfievo^ tS> IlaTp/.] 

A' Tavra Se vapatvS> Vfx7v, dya- 
mproi, e/dcac ori Ka) 6fie7^ oSnag e^e- 
re. lIpoil>uKa(T(r<a Se vfiag diro tUv 
Brfpioiv tUv dvdponrofiop^v, oSg ov 
fjLovov Set vfiag firj frapaSexeaBat, 
dW*, [ei Btwarov ecrr/,] fiijie awav- 
Tqtv fjLovov ie itpoaetrx&rBai tmep 
avTtiv, eav wwj /Keravo^oKriv, [Snep 
Sv(TKo\ov. TovTov Se eyei e^ovatav 
'Ijyo-oCf Xptaro£f to dXijBtvov ^fiQtv 
([^.] E/ yap TO SoK€7v raarra enpax" 
Btl into TOV Kvplov ^fiQp, Kffyoii t5 
SoKcTv JeJe/xai. T/ Je koi eavTov 
ckSotov SeioiKa t5 Soi/ar^, vpos 
'trvp, irpoy fMXOupav, irpo^ Stipia ; 
'AA\* [eTyiy fJ^aipag, eyyif^ Qeov' 
fiera^vSijpioiVtfieTa^vGeov' fxovov 
ev t5 ovojjLaTi 'IiyoroC] Xptarov eiy to 
ovfnra6e7v avT(i, itavra virofxevta^ 
avTov fxe evSvvafiovvTo^ [rod tc- 
\eiov dvBpiHynov yevofievovJl 

^ V 5, ^,_ ^ t5 SokcTv SeiefjLat. u oe Kai e/xav- 

Tov eicdoTov SeStaKCt rw SamT^, wpoy irvp, irph^ fidxatpav, irp^ Sffpia; 
AAA ov Tj$ aoiceTij/, o\Aa tw ovti TrdvTa virofjLev<M> iii XpiOTov, e<V to avfxva- 
Setv atrro), aiJroS /le ei/JuvafwCyroy ov ^ap fioi rovodrov adivoq. 


F • £y<«> )e ovic ev rtf '^ewafrdat 
Koi (rravpovffdat 'fivt^CKta avrov ev (rta- 
fjLOTi fe^ovevai fiovov^ o\Ao kou /xera 
T^v dvaoTaaiv ev aapKt avTov otSot, 
KOi TFKTTevta ovTOu Kou ore irpo^ 
Tovg vep) Uerpov rj\Oev, eifcrj avroT^' 
Aa^eTe, y^KatpfjcraTe fie, kou ftere, 
oTi OVK elfju iaifioviov dccD/xaToi/* 
irv^fia yap <rapKa kol oarrea ovk c^ec, 
KaOioq ifte Oewpeire ^yovra' kcu Ta» Boi- 
/*$ Xe^ei' ^epe tov daicrvXov a-ov S^e 
ei9 TOV Tinrov Ttav ti\\(av^ kcX dtepe t^v 
;^€(pa erovj kol fioKe eU ttjiv vXevpav /nov' 
KOU evBif^ eniareva'av, wj atVo? efjy 
o X/ocoTo^. Ato KOI Sa/jLos (ptjalv avra' 
*0 Kvpto^ fjLov, KOI o Oeof fwv. Aid fip 
toSto Ka) BavdTov KaTe^povifaav 
pdKpov yap eiTreiv, vfipewv koi irXtiyt^v. 
Ov fi^v Se, aWa koi ixerd to hri^el^ai 
eavTov avTo7i, oTt c^rjdi^ aW' ov rw 
^oKciv eyr^yeprac kcu (Jvve<l>ayev aih- 
TO?f, Koi CVVemeVt a^pi^ rjfiepiav o\a>v 
TeiT<rapaKovTa' koi ovT<a trvv t^ (ra/ojcc, 
fiXeirovrav avTav, aveXwbSn irnog tov 
anroffTeiAavTa airrov, trvv avr^ va\iv 
epxofievo^ /xera iof jj? koi iwafteta^. 
4>o<ri yap to Xoyia, Ovroy o 'I^o-otJg, o 
ava\f]<pd€ii Off}' vpuav eU tov ovpavov^ 
ovTta^ eAei/o'erai, ov Tpovov iOedcraaOe 
avTov vopevofievov eU tov ovpavov. El 
oe avev awfiaTo^ tbacriv epyeorOat exc 
(TvvTeAetq tov auavo^, irwy avrov Kai 
oylrovTai oi eKKevT^(ravT€^^ Ka\ evtyvov- 
Tey Ko^ovTOi elf)* eavToi^ ; aurtafjiaTtav 
yap ovTe et^o^^ otrre x^poKT^p e<mv, ^ 
Tfxfifia fwov fiopd)rjv ^yovTog, ^la to 
avAovv Tij^ <pvff€<a^. 

A '. Tavra Se itapouvS> ulu v, dva- 
vrjTot, eiOfog OTt Kai vuets ovT<a£ eye- 
Te. npo^t/TUeo'O'Ci) Se Vfmg diro ti^v 
BripKAv tUv dv6piamofi6p<f}(av, a ov 
fiovov atroarpetlyeaSai XPV* dX^uOL xat 
i^evyeiv fiovov Se TrpotrevYearBe tnrep 
avrHv, edv wwy fxeTavorjaiM-tv. El 
yap TO) SoKeiv ev atoftOTi yeyovev 6 
Kvpio^, Koi, t5 SokcTv eoravpcadfj^ Kq,yci) 
T(p SoKe7v SeSeuat. T/ Se Ka) euat^ 




III. Ego autem non solum natum 
earn et crucifixum in corpore factum 
scio; sed etiam post resurreetio- 
nem in came eum novi, et credo 
esse. Et quando ad eos qui cum 
Petro erant venit, ait illis ; Pal- 
pate me, et videte, quia non sum 


in. Eeo enim et post resurrec- 
tioDemTn came i^m vidi. et 
credo existentem. Et quando ad 
eos qui circa Petrum venit, ait 
ipsis : Apprehendite, palpate me, 
et videte, quoniam non sum dee- 
monium incorporeum. Et con- 

dsemonium incorporeum. Spiritus ' festim ipsum tetigerunt, et credi- 

xxiv.39. enim camem et ossa non habet, sicut 
me videtis habere. Et Thomae dicit : 

. \x. ^7. Injice digitum tuum in fixuram cla- 
Torum, 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- 

. \x. 28. pter quod et Thomas ait illi, Deus 
tneuSf et Dominns mens. Propte- 
rea ergo mortem contempseruut : 
parum dicentes esse, injurias et 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 
came ad eum qui miserat ilium : in 
qua et itemm venturus est cum glo- 
ria [et] virtute : secundum quod dic- 
tum est [ab Angelis ad Apostolos :] 

t i. 1 1. Hie Jesus, qui assumptus est a vobis 
in coelum, sic veniet, quemadmodum 
vidistis eum ascendentem in caelum. 
Si ei^o sine corpore dicunt eum ven- 
turum esse in consummatione seculi : 
xii. 10. quomodo visuri sunt eum illi, qui 

°^'*-^' compunxerunt in eum; et cogno- 

A. i. 3. 

derunt, convicti carne ipsius et 
spiritu. Propter hoc et mortem 
contempseruut ; inventi autem 
sunt super mortem. Post resur- 
rectionem autem comedit cum eis 
et bibit, ut camalis ; quamvis spi- 
ritualiter unitus Patri. 

IV. Hsec autem monefisu^io vo- 
bis, dilecti, sciens quoniam et vos 
sichabetis. Praemunio 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 poeniteant, quod 
difficile. Hujus autem habet po- 
testatem Jesus Christus, verum 
nostrum vivere. Si autem secun- 
dum videri haec operata sunt a 
Domino nostro : et ego secundum 
videri lisor. 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 

scentes, plangent inter se ? Nam in- 
corporalium neque species, neque figura, sed neque effigies quidem aliqua 
animalis formae haberi [poterit, in qua fixura clavorum vel lancese foramen 
appareat,] propter simplicitatem naturae. 

IV. Hffic autem moneo vos, charissimi, sciens quia vos sic habetis. 
Praecustodio autem vos a bestiis hominum figuras habentibus : quas 
non solum devitare, sed etiam fugere vos oportet Tantum orate pro 
illis; ut forte poeniteant 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 sustmeo propter Christum, 
ad compatiendum ei ; ipso me confortante : quia non est mihi tanta 





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yevoiTo fiot avrHv fxvrifioveveiv, fie- 
Yp/j ov fieTavofjataaiv [eiV to mdo^, 
o eartv ffiiSiv dvctorao'ij.] 

5"'. MjyJeif wXavao-flo). [Ka<Ta 
knovpavia, kou 17 5o£a t5v dyyi" 
\u>vi] Ka) ol apypvre^ [oparoi re 
KOLi aoparot^ edv yof TnareiKTUHTtv 
ei£ TO alfjia Xpttrrov, [KC^Kelvoiq Kpir 
<rig eoTii/.] 'O xcopcji/ ycapeirc^ 
Toiroff tujSeva ibvciovrcy ro yap 
oAov eoT/ Ttitrrig Kat ayatrtj^ [cjv 
ovSev vpoKCKpiratJ] Karafiadere 
Se rov^ erepoSo^ovvra^ [e/f t^v va- 
piv'IiycoC] XfMOToC [rrfv eiy 17/iay eA.- 
0020*01/,] ir5j evavriot el(nv [t^ yvcj- 
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\€i avTo?f, ou icep) x^Jpay, ou irep5 
6p<l>avov, ov Ttepi BTitlSofievov, ov 
7tep\ Seiefievov [rj Kdivfievov, ov 
vep) veiv&vro^ rj $/\^c5vTof. Eu- 
XCLpioria^ Ka) itpoaeir^m^ aireyov- 
rout 5ia TO fifj 6fJLo\oyeiv rrjv evya- 
pitrriav capKa elvoi rov ^ayrrjpo^ 
^fjuiv *ltj<Tov XpioTov, rifv tntep t5i/ 
afixipTiiiv ijiiS^v vadovaav, rjv t§ 
XpiyoTOTip-i 6 noT^p rjyeipev.l 


I|) '. Ov Tivej ayvoovvreg i^pvrj(rav- 
rOf Koi avvTiyopovo't t5 ylfedei uaK- 
MV tirrj oATideKf ov^ ovk evenTav 
al: Trpo^Tfrelat, ov^ 6 vofio^ o M<a- 
O'f'rcoj', dA\' oifSe fJ^ej(pi vvv ro eu- 
a yy eKiov, aW' ovSe ra ^fierepa rciv 
nar avipa vaOi^fxara* Koi Yap 
nep) fifiS^v ro avro ij^povovcrt. Tiyap 
ci}<l>eKe7, el efxe eiraive^ rig, rov Se 
Kvpiov fiov fi?\jaj(r<j>rffjL€7, fjij ofwiKo- 
yHv avrov trapKo^pov Beov ; *0 ie 
rovro fijj Keytav, reKetfog avrov 
airfjpvtjTai, cav veKpo<j>6pog. Ta Se 
ovo/jLara airrciv, ovra amtrra, vvv 
OVK eio^e fJLoi eyyparjrar fUffie ye- 
voiro lie avrHv fivrifiovevetv, fie^tg 
ov fieravoYjo'taaiv, 

s'' Mr]Se)g v\ava(rd(a. *Eav fjoj 
Tttarevari Xpurrov 'Iffaovv ev aapKi 
7reiro\iT€vcrdatj Kat ofioXoyi^fr^ tov arav- 
pov avrov, icat to vaOo^, jcac to oufia o 
e^exeev vvep r^g TovKoa-fuw atortjpia^^ov 
T?? twj/j al<avlov rev^erat, Kqv fiaaiXev^ 
5, Kqv Upeif^, Kqv apX(OV, k$v iii^rrfi, 
k4v ^eavonj^ ^ iovXos, k^v av^p ^ yw^. 
'O X^P^v XCdpe/TCO, o dKowav OKoi- 
era. Tonog, Ka), a^ltafia, kcll nrXovro^y 
fUjSeva ^vfTiovTiA' a^o^ia, koI irevia^ 
firfieva TatretvoCrat' TO yap oKov e<rr), 
mtrrtg 1} eU Seov, kcu ^ eU Xpiarw 
eXircf, jj Ttav irpocrioKtafievtav a^ad^v 
airoAaiMny, ayaitti re irepi rov %eov kcu. 
TO ofiotpvXoir 'Affavr^trBiq fyap Kvpiov 
TOV Sew (TOV ef o\vi% rrj^ KapXa^ aov^ 
Kai TOV irXfimov cov cu$ treavrov kcu o 
Kvpioq tfificrivy Avnj eorty jj cutavioq J«^, 
ro '^fivtaaKeiv rov fiovov aXtjOivov Seov, 
Ka\ ov avetrreiKev 'lijtrovv Xpurrov' koi, 
EvToXijv Kaivfjv K^<afit vfuv, iva 070- 
irare aWffXovi' ev Taxrrat^ rcu^ ^vaiv 
evToXaig^ o\oq 6 vofws, Ka) ol 'Kpoffy^' 
rai KpifiavTai, Kara/Jiadere ovv rovg erepoSo^ovvrag, ircSj vofioOerov- 
atv afyvaxFTov eivat tov Uarepa rov Xptorov' irw^ avitrrov e^Opav /ixct'oA- 
\tj\a)v exovariv. 'Ayamjg avroJg ov fiehet, t«v Trpoa^oKiafievtav a\oyov(n, to 
wapovTa <og ciTTUTa Xoyi^ovTaij tos evroXas irapopiiaty ^^pav Kai opipavov 
'Keptop^cri, STu^ofievov haTrrvowri, ieSefievov fe\2<rt. 




V. Quein [profecto] quidam ig- 
noraDtes, negaverunt; et consen- 
tiunt magis mendacio quam veri- 
tati. Quos non persuaserunt Pro- 
phets, neque Lex Moysi ; sed nee 
nunc usque Evangelium, nee nos- 
tras 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 incamatum [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 lit mentionem eorum 
faciam, donee poeniteant 

VI. Nemo seipsum seducat Si 
enim non crediderit Jesum Chris- 
tum in came fuisse conversatum ; et 
confessus fuerit cracem ejus, et pas- 
sionem, et sanguinem quern e£Pudit 
pro mundi salute; vitam setemam 
non consequetur; sive rex fuerit 
sive sacerdosy seu princeps sea pri- 
vatus, seu dominus sive servus, seu 

Matt. xix. vir sive mulier. Qui capit, capiat : 
' **"• ' [et] qui audita audiat Locus [ergo,] 
et dignitas, atque divitise 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 qusB est 

Loc. X. 27. circa Deum et circa proximum. Di- 
liges enim Dominum Deum tuum ex 
toto corde tuo; et proximum tuum 
sicut teipsum. [Sed] et Dominus di- 

Job. x?u. 3. cit : Hsec est vita setema, ut cognos- 
cant [te] solum verum Deum, et quem 
misisti Jesura Christum. Et [illud 

Job. xttL34. Johannis :] Mandatum novum do 


V. Quem quidam ignorantes, 
abnegant ; magis autem abnegati 
sunt ab ipso; existentes concio- 
natores mortis magis, quam veri- 
tatis: quos non persuaserunt Pro- 
phetise, neque lex Moysi ; sed ne- 
que usque nunc Evangelium, ne- 
que nostras 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 camiferum? Qui 
autem hoc non dicit, ipsum per- 
fecte abnegavit^existensmortifer. 
Nomina autem ipsorum, existentia 
infidelia, non visum est mihi in- 
scribere : sed neque fiat mihi ip- 
sorum recordari, usque quo poeni- 
teant in passionem, quse est nostra 

VL Nullus erret Et super- 
coBlestia, et gloria Angelorum, et 
Principes visibiles et invisibiles, si 
noncredant in sanguinem Christi, 
et illis judicium est. Qui capit, Mau.xiz.i2. 
capiat: qualiter nullus infletur: 
totum enim est fides et charitas : 
quibus nihil prsepositum est Con- 
siderate autem aliter opinantes in 
gratiam Jesu Christi, eam quse in 
nos venit ; qualiter contrarii sunt 
sententiae 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 
camem esse Salvatoris nostri Jesu 
Christi pro peccatis nostris pas- 
sam, quam benignitate Pater re- 

Malt. xxu. vobis, ut dili^tis invicem. In his [enim] duobus mandatis tota lex pendet, et 

^^' ProphetsB. Discite ergo eos qui ♦taliter docent, quomodo legem ponunt, •f. aHtcr. 
incognitum esse Patrem Christi [praedicantes ;] quomodo [etiam] infidelem 
inimicitiam cum invicem habent. Dilectionem [enim] futurorum negligunt, 
presentia [dissimulant, quae ventura sunt] tanquam praesentia esse putant, [et 
tanquam somniufii et phantasiam existimant :] mandata contemnunt, viduam 
et orphanum despiciunt, tribulatum respuunt, vinctum derident 




Z '. [0{ ovv dvTiXeyovreg rfj i(a- 
pe^ Tov &€ov (Tv^ifrovvTes airofli/jy- 
a-KoiHTt. ^vvei^epev ie avroJV aya- 
Trav, Tva kou avaarioatv.^ Uphrov 
ovv kariv ante^eaBat tc5v Toioirrwi/, 
KCLi firjTe Kar liiav irep) avrcov \a- 
Keiv, yJjfre Kotvrf itpoa'ey(etv ie roig 
Upoij^i^aig, [k^oupeToag] 5e rfi Eu- 
ayyeKiifi, [ev a> to irddo^ fffuv 5e- 
irj\u>Tou, KOU 17 avdoTaa-ig rere- 

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iy apxv^ KaK&v. Havreg t& em- 
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OTOff Tci TLarpi' kou t& Ttpea-fivre- 
pt(p, wf TOij dirooTo\oi9" Tovj Je 
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ToS enurKmrov cure fiairrl^etv, otSre 
ayairrjv iroieiv aAA' o av ejceii/oy 
SoKifida^, toOto jcoi to) 06^ evdpe- 
<rrov, fv a(r^aA6f ;; kou /Se^ouov 
Ttav & mpatro'eTai. 


Tt\ Tov aravpov eTcaKr^vvovTat, to 

vaOos ;^\€i;atowri, t^v avaarratriv icok 

fif^ovtriv eyyovoi elai rov apx^KaKov 

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vaiKo^ T% ivToX^ ef (MravToy, tov tov 

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i^fUTffiTafievov aiviatrO^vai tSv axocrro- 

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dvexjeo'dai r&v Toiot/rcov, jcoci fiyjre 

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KOiv^' irpoaexeiv Se vofuf^tcai Ttpoifnf- 

Toiy, KOI ToJf euaTTeAio'a/Aevoff vfuv 

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coy 06oG evroAi/v dcaxovovi^a;. Mif- 
Jeij X^ptS htitTKcnrov ri Ttpaafrerta 
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eari %a)|t>5ff toC ewiO-KCfirov ovre ^onrri^eiVt ovre icpoaffiepeiv^ ovtb Overiav 
vpofTKOfju^eiv, ovre ^ox^v eiriTeXeiv' aA\' & &v eKeivip ioK^ kot edapionj^Tiv 
Qeov, tva do-^oAcf 17 koi ^e/^atov vdv o av irpdcafp-e. 




VII. Crucem erubescunt^ passio- 
nem deludunt, resurrectionem frus- 
trant [Hujusmodi omnes,] nepotes 
sunt illius inveterati iDalorom spiri- 
tus : qui [et] Adam per mulierem man- 
datum transgredi pereuasit : qui [et] 
Abel per Cain occidit: qui [et] Job de- 

Eacb. ill. 1. cipere conatus est : qui [et] Jesu filio 
Josedech resistere tentayit : qui [et] 
Apostolorum fidem subvertere vo- 
luity [et] Judseorum multitudinem ad- 
Epb.ii. 2. versus Dominum suscitiavit: qui et 
nunc operatur in filiis diffidentise : a 
quibus eruat nos Dominus Jesus 
Christus; qui [Patrem] deprecatus 

Liic.xxu.32. 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.] DigDum est ergo a ta- 
libus abstinere; et neque proprium 
cum his, neque commune habere 
colloquium ; sed intendere Legi et 
Prophetis, et evangelizantibus 
Tobis salutare verbum. 

VIIL Nefandas vero haereses et 
schismata facientes fiigite ; sicut 
principatum malorum. Omnes 
Episcopum sequimini, sicut Jesus 
Christus Patrem ; Presby teros, sic- 
ut Apostolos : Diaconos autem 
veneramini, sicut mandato Dei 
ministrantes. Nemo prseter Epis- 
copum aliquid agat eorum, quse ad 


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, preecipue 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 quae oon- 
veniunt in Ecclesiam. Ilia firma 
gratiarum actio reputetur, quae 
sub ipso est, vel quam utique 
ipse concesserit Ubi utique ap- 
paret Episcopus, illic multitude 
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 
fimum omne quod agitur. 

Ecclesiam pertinent Firma Eu- 
charistia reputetur, quae ab Episcopo concessa fiierit. Ubi Episcopus 
prsesens fiierit, illuc et plebs congregetur: sicuti [et] ubi Christus [est,] 
omnis militia ccelestis adest tanquam principi militiae virtutis Domini, et [ipse 
est] dispensator totius intelligibilis naturae. [Propterea] non licet sine 
Episcopo neque ofierre, neque sacrificium immolare, neque Missas cele- 
brare : sed si ei visum fiierit, secundum beneplacitum Dei ; tunc de- 
mum tutum et firmum erit 



0'. "EvTioyov eoTiv \oiirov dvavr}- 
y\rac [icai,] 6>y en Katpov e^ofiev, elg 
0601/ fieravoeiv. [Ka\c5? e^ei] 0e- 
ov Kou eniiTKcynov [elievai.] 'O nfi&v 
enl<rKoirov,inroSeovTeTifirjTar oTsjOL- 
dpa emfTKonrov 7) Trpda-ffOiv, [t5 iia- 
fioKffi Karpevei.] Uavra ovv vfilv 
€v yoLpiTt Trept(T<T€veT(a, [a^ioi yap 
ecrre.] Kara [wavra] fie dveitav- 
(Tare, kou uftay 'Irjaovg Xpiarog, 
'Airoin-a fie kou vapovra j/yaw^Jo-orre* 
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{Qemj*^ ol Koi evyapttnoSxriv T<i Ku- 

pi<fi (mep vfjwv, on airovg dveirav- 

(Tare Kara itdvra rp&nov. Oviev 

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d^erai 17 TeA.e/a marig, ^Irjaovg 

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eAir«5, liycroi/j o XpiOTog. 


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aav ol haKovoif ro?; TrpetrfivTepoig' 
01 irpetrfivrepoiy t^ eicifTKoic<f o eiri' 





IX. [Ergo omnia quscunque agi- 
tis et facitisjam mutabilia sunt: ut 
corrigamus nos] in Deo, cum tem- 
pus habemus pcsnitendi. Quod 
enim incertum est, non habet con- 

Esai.ixii.lL fesdionem. Ecce enim homo, [in- 
quit,] et opera ejus coram eo. [Sicut 

ProT. xxiv. scriptnm est:] Honora, intuit, fill 
Deum et Regem. Ego autem dico, 
Honorate quidemDeum, ut auctorem 
omnium et Dominum ; Episcopum 
autem tanquam principem sacerdo- 
tum, imaginem Dei ferentem: princi- 
patum quidem secundum Deum ; sa- 
cerdotium yero 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 dehonorayerit eum, 
a Deo damnabitur. Si enim quis 
contra Regem insurgens damnatione 
dignus est: quomodo ille eyadere 
ultionem poterit, qui praeter Episco- 
pum aliquid egerit ? Sacerdotium 
enim summa est omnium bonorum 
quae in hominibus constant : quod si 
quis dehonorayerit, Deum dehonorat, 


IX. Ratiouabile est de csetero 
evigilare, et cum adhuc tempus 
habemus, in Deum pcBnitere. 
Bene habet et Deum et Episco- 
pum cognoscere. Honorans Epi- 
scopum, a Deo honoratus est : qui 
occultans ab Episcopo aliquid ope- 
ratur, Diabolo prsestat obsequium. 
Onmia igitur vobis in gratia su- 
perabundent: digni enim estis. 
Secundum [enim] omnia me quies- 
cere fecistis : et vos Jesus Christus. 
Absentem me et praesentem dilex- 
istis : retribuat vobis Deus ; pro- 
pter quem omnia sustinentes, ip- 
sum adipiscemini. 

X. Philonem et Reum [et] Aga- 
thopimi, 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 animae vestrae spiritus me- 
ns, et vincula mea, quse non de- 
spexistis, neque erubuistis : neque 
vos erubescet perfecta fides, Jesus 

Co]o$a.i. 15. et [Dominum] Jesum Christum pri- 
mogenitum [totius creaturae J et solum 
natura principem sacerdotum Dei. Omnia bene vobis ordinate, qus mandata 
sunt in Christo. Laici Diaconis subditi sint ; Diaconi Presby tero : Presbjteri 
Episcopo ; Episcopus Christo, sicut ipse Patri. Secundum quod vos me 
refecistis, fratres ; et vos [Dominus] Jesus Christus. Absentem me 
et praesentem dilexistis : retribuet vobis Deus, propter quem tanta in 
vincto ejus ostendistis. Et si quidem non sum sufficiens : sed tam^n devotio 

Matt. X. 41. vestra grandis est. Si quis enim honoraverit Prophetam in nomine Pro- 
phetae ; mercedem Prophetae 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 quae 

2 Tun. i. 18. eis impendistis. Det yobis Dominus inyenire misericordiam apud Domi- 
num in ilia die. Pro animabus vestris spiritus mens et vincula 
mea sint : quse non sprevistis, et non erubuistis. [Haec est] perfecta 
spes in Christo Jesu. 




lA . H Ttpoasvyrj vfjwv airfjKOev 
em T171/ €KK\fi(riav rrjv ev*AvTi(y)(€tCL 
[•njs Sup/ay] oOev SeScfievog [Seo- 
TrpeireoTccToiy Seo'/ioTf], iravra^ d(r- 
iral^ofxat, ovk Lv a^to£ CKeidev [ei- 
voti ,] ecrj^aroj airrHv wi/* Kara SeAj;- 
fjLU Se Karrj^iiidrjv, ovk ek aweiSorog, 
oKK* EK xaptTo? ®eov, rjv exrxptiou 
TcKetav fioi SoOfjvait 7va ev tJ irpoiT- 
€v^^ ufuiv (deov eiriruxfa. "'Iva 
ovv 7€\eiov vfiidv yevYjTou to epyov, 
[icai] hr) yrjg Koi ev ovpavia, vperret 
eiV Ttixr/v Qeov yjetporov^ou rrjv 
eKKKrj<riav vfmv BeonpeirfivTYjv etg 
TO yevofievov ea>j J,vpia^ <Tvy)(ap^ 
vm airrdi^, on etptjvevoviriVt kou cnre- 
Xapov TO tSiov fieyedo^, Kot dvcKar- 
earaOfj airro?^ to iStov a'<ji>fiaTe7ov, 
*E<l)dvtjfjLoi ovv a^iov [Trpayfjia], irefi- 
yjrai riva tS>v vfiereptav fier hrtOTo- 
\yy, Yva aifpSo^aa^ r^v Kara Geoi/ 
avTo7g yevofievrfV evSiav, koi oti Ai- 
fievo^ l^^yj] eTvy)(av€v ttj itpoaevyj^ 
vfiS>v. TeKeiot ovres, reXeia kou tppo- 
veire' 6e\ova'tv yap vf/iv einrpaff- 
O'6<i/0eof eroifiog e/j to irapao^eo/. 
IB . 'AoTraferai vfia^ jJ dyairi; 
tZv aSeXfPiiv rcav ev TpoaaSi, odev 
KOi ypaiJHa vfiiv $/a Bvppov, iv ave- 
arelXaTe iief kfjiov, afia 'E^eo-io/j, 
ToTj aS€\(f)o7^ vfiS^v &£ Kara itav- 
ra fxe ctveTrawrev. Kou o<f>e\ov mav- 
Tcy avTov kfitfiovvTO, ovra e^ejnrTia- 
piov 0eoG StaKovia£, ^KyLti^erat 
ainrov jy xap< j #caTa wavTa. 'Ao-wa- 
^ofjiou Tov d^iodeov hrleKoirov, Koi 
BeovpenearaTov Trp€al3xrrepiov,Tov^ 
(FvvSovTiovg fiov itaKovovg, koi tov^ 
KOT avipa kou Koivfi vavras, ev 6v6- 

flOTl *ll](TOV XpKFTOV, KOi T§ (TapKi 

ainov kou T<p aifiartf iradei re koi 
dvaorao'ei, (rapKiK^ re Koi icvevjia- 
T/fcg, [ev ovofioTi, ev] evorrp't Qeov 
Koi vfJLUiv. Xapt£ vfuv, eAeo;, ei- 
prjvri, vno/jLOvrj Sid fravTo^. 


lA'. Ai Ttpoo'ev^ou vfuav ^jy^itrav 
eU T^v 'AvTio^etav eKKKriclav, koi 
elpffveverar odev SeSeftevof, vavras 
dtnrd^ofiou, ovk t>v a^tog eiceiflev 
eo^ocTOff avTiiv wv Kocrd Je SeXi;- 
fia TOV &eov Karrf^mOfiVf ovk eK (rvv~ 
eiSYJ(re(a^ ifitj^j dA\* lie xapiTOf 
0eoG' ffv eX^oyiai reKeiav pai So- 
d^vcUf iva ev rai^ w/WKreu^aty u/iSv 
&eov hrirvxfa. ''Oxok ovv vjmv ro 
epyov Te\eiov yevrjTai eifi rfj^ yrji, 
KOU ev T$ ovpavS, "npenei eh 0€oi/ 
Ti/z^v, '^^eipOTOvrjcou rqv eic*c70jo"/av 
v^S^v deoTrpefffivrfiVt eiy to, yevo- 
fievov €v 2tvpic^ avy^apfjvai auroi^t 
oTt elpYjv€uov(rt, kou diteKa^v to 
iSiov fieyedo^, kou direicflrreoTafty 
auTor^To iSiovo'co/LtctTiov. *0 e^viy 
fioi a^tov, Tovro cflTTiv, wotc Tteii'yOLi 
Ttvd Twv vfJLerepiav fiei' ewioroA^y, 
Tva cwSo^aa-^ Trfv Kara 0eov avroTf 
yevofievriv evSiav, Koi on ^tfjuevo^ 

€v6p/JL0V TeTVJ(tlKOLf X/DCOTOV, ^tO, TidV 

itpoaev^Sav Vfitov, Te\eioi ovreg, 
T€\eia KOii f^povetre* Se\owr/ yap 
vfiiv ev vpdrretv, koi .0 0eoy eroi- 
fiog €<mv eig to irapa(r)(€Lv. 
' IB'. 'AoTrdfeTai vfidg fj dydmi 
Tc5v d$e\^v vfi^v Tcdv ev T/ooMsdi* 
odev KOU ypd<j^<a ipuv Sid Bovpyov^ 
ov direarelKare fier efiov, afia*Eil>e- 
(rloig, TOi^ ddeA^Tf vficiv* og Korrd 
iravra fie dveiravire, Kou oif^eKov 
iravreg avrov kfJUfjLovvro, ovra e^efi- 
irKdpiov Geov SiaKoviag. 'AfieA^e- 
rai avTov fj X'^P^^ tov Kvpiov Kara 
Trdvra. 'A<nrd^ofiat tov d^toOeov 
entO'KOirov vfntav UoXvKapvov, Koii to 
Beoirpeireg vpeff/^VTeptov, teal tov? 
XpiOTo<l>6povs StaKovovg Tovg (rvvSoir 

hjOVg fJiOV, KOU Totfg KaTU AvSpa KOU 

Koiv^ TtavTa^t ev ovofian XptiTTWj 

'l^O-oS Koi TTJg (TOpKOg aVTOV, KOI 

Tw aifiaTt, irdSei Te kou dvaarda-eh 

« / 

a-apKiKrj Te Kai TrveufiaTtKrj, evoTtfTi 
&eov KOU vfiiiv. Xdptg Vfuv, e\eo^, 
etprjvfj,^ intofiovrj, Sid TravTog ev 





XL OratioDes vestrse appropin- 
quarunt ad Antk)chenam Eccle- 
siam : [cui] et pacific! estis. Unde 
[et] vinctus omnes saluto. Unde 
[et] noD 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 
coelo et in terra. Decet ergo [vos] 
in honorem Dei curam gerere Deo 
digns Ecelesise quse est in Syria : 
et congratulari eis quia pacifici 
sunt, et perceperunt suam magni- 
ficentiam, et restituta est eis [in] 
corpore eorum. [Sed] mihi visum 
est mittere aliquem vestrum [illuc] 
cumEpistoIa: utglorificenttran- 
quillitatem quse eis secundum De- 
um contigit [et quietem.] Ego yero 
merui portum tutissimum [in]Chris- 
tOy orationibus vestris. Cum sitis 
perfecti; perfecta [cogitate J sapite, 
[sentite.] Volentibus enim vobis 
bene agere» etiam Deus paratus 
est vobis prsstare. 

XIL Salutat vos dilectio fra- 
trum vestrorum quse est in Troja : 
unde et scribo vobis, per Burgum^ 
quem misistis mecum una cum 
EphesiiStfratribus vestris: qui me 
refecit in omnibus. Et debue- 
rant [quidem] omnes eum imitari : 
[quia] exemplum est ministerii 
DeL Retribueturei gratia Domini 
in omnibus. Saluto Deo dignum 
Episcopum vestrum Polycarpum^et 
Deo decentissimumPresby terium, 
et Christiferos Diaconos conservos 
meos : et specialiter et generali* 
ter omnes in nomine Jesu Christi, 
et in came 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. 


XI. Oratio vestra pervenit ad 
Ecclesiam quse est in Antiochia 
Syriffi; unde ligatus Deo deceu- 
tissimis vinculis omnes saluto,non 
existens dignus inde esse, extre- 
musipsorumexistens: 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 ccelo ; 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- 
pusculum. Visum est mihi igi- 
tur Deo digna res, mittere ali- 
quem vestrorum cum epistola: 
ut conglorificent eam, quae 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 

XII. Salutat vos charitas fra- 
trum,quiinTroade: 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 deceus Presbyte- 
rium, et conservos meos Diaco- 
nos; et singillatim et commu- 
niter omnes, in nomine Jesu 
Christi, et came 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. 





ir'. 'A<nrafo/Ltai rov^oiKovg tUv 
aSe\<l)civ fiov avv yvvai^t kcu tek- 
vot£, #cai rag irapdevou^, rdj [\e7o- 
jievas;] X^paf. ^EppuxrOe fwi ev 
Swafici Hvevfiarog, 'Aaira^erai 
v/ifiy ^i\o)v, <Tvv eyLoi cov. 'Acnrct- 
^ofiai Toi/ oiKov Taot/faf, i;v evyp- 
jxat eSpda-dai marei koli ayaTrrj 
aapKiK^ re Koi TrvevfiartK^. 'Acnrct- 
l^ofxat ^Ahicrjv, to itoOtfrov fiov ovofia, 
KOi Aatfyvov rov aavyKpnov, kou 
'EvTCKvov, Koi itavra^ Kar ovofia. 
*^Epp(jiKrd€ ev x^piTi 0eoC. 


ir'. 'Aaird^ofiai rov^ oikov^ tuv 
aSe\<l)S>v fjLOV, (Tui/ yvvou^) kou reic- 
voi^, Koi aenrapOevovg koi ray XT' 
pa£. ^Eppioade fwi ev ivvayiei 
HveuyLaro^, 'AoTraferai v/ia^ 4>/- 
\<av o (Tw^iaKovog, o cov <Tvv kfwt. 
*A<nra^oixat rov oikov Tavtas, rfv 
ev^pfjuxi fjSpdo'dou Triarei koi ayonrrj 
irapKiK^ re koi irvevfianK^. 'Acnra- 
^o/Ltac ^AKKtjv, TO itodrfTov fioi ovofux^ 
Koi Aa<l>vov Tov davyKptTov, kou 
EvreKvov, koi itavTa^ kot ovofia. 
Eppiiurde ev x&piTt (deov koL Kvpiov 
tifiiav *\ri(Tov "X.piaTCV^ iceirXiipfafievoi 
HveviMiTo^ 'Ayiov^ koi trofpia^ Oeias koi 




XIII. Salato domos fratrum 
meorum, cum uxoribus et filiis; 
[sed] et vii^nes et viduas. Inco- 
lumes estote in virtute Dei Patris. 
Salutat vos Philon condiaconus^ qui 
est mecum. Saluto domum Ga- 
yise; quam opto firman in fide 
et dilectione eamali et spirituali. 
Saluto Alcen, desiderabile mihi 
nomen, et Daphnum ineompara- 
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.] 


XIII. Saluto domos fratrum 
meorum, cum uxoribus et filiis; 
et virgines vocatas viduas. Va- 
lete mihi in virtute Patris. Salu- 
tat vos Philon, mecum ezistens. 
Saluto domum Thavise ; quam oro 
firman fide et charitate eamali 
et spirituali. Saluto Alken» desi- 
deratum mihi nomen, et Daph- 
num incomparabilem, et Eutec- 
num, et omnes secundum nomen. 
Valete in gratia DeL 









Mapia irpoayjKvTos 'Ij/coC Xptarov, 
'lyi/ar/o) Qeoff^opt^, ikaKaptuiT&r 
T6), kitKTKimi^ eKKTsjja-la^ ano- 
(rro\iKrJ£ rf}^ Kara *Avncf)(eiav, 
ei/ 0e5 Harp) Ka) *Ii;o-oC ^a- 
Tnjfievip, ')(atp€iv kou eppi^Bau 

A'. TLavrore <Tot eiypyLeda njv 
€v airii xap&v re kou uyelav. 
'EvetStl 3avfid(Tt€, Koi trap' ^fuv 
6 XjOiOToy kyviapio'drj vio£ eivat 
rod 06oS rov ^Hvro^, kou ev vcre- 
poi£ KOupo7g evrfvdpoiiniKevou Sia 
vapdivov Mapla£, kou <nrepfiarog 
AajSiJ Ka) 'Afipaafit Kara ra^ 
irep) aurov int ainov Trpoppridei(ra£ 
ifxiivas itapa rov r&v vpo<l>rjT(iv 
Xopov' rovTov evcKevirapaKaXovfiev 
d^tovvreg aTro<rra?Sjvai ^fiiv trapa 
rfj^ (rf}£ (wvececag Mapiv tov ctoi- 
pov Vfiiiv, eni(TKomov rfjg 'Hfi6A<i- 
injs Nea; iroKetag, rij^ wpoy t£ 
ZapjSA, KOU EvKoytov, kou 'Sto^ti- 
\ov TrpetT^trrepov, or-o); /xi) co/xey 
epYifjLoi r&v TtpoararSiv rov Selov 
\6yow Kad&vov kou M&xt^^ Keyet, 
'Em(r#c6\fra(rd(i> Kvptog 6 06of ai/- 
dpamov 09 oiriyrjo'ei rov \aov rov- 
rov, Ka) ovK etrrai rj (Twayoayfl 
Kvptov cbcrei ntpo^ara oi£ ovk ear)v 





Maria, Proselyta Jesu Christi, 
Ignatio Theophoro, beatissimo. 
Episcopo Ecclesise Apostolics 
ejus quae secundum Antiochiam ; 
in Deo Patre et Jesu dilecto, 
gaudere et valere. 

I. Semper tibi oramus, secun- 
dum illud quod in ipso, gaudium et 
sanitatem. Quiamiraculisetapud 
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 quse de ipso ab ipso prse- 
dictse sunt voces a Prophetarum 
choro : hujus gratia deprecamur, 
dignificantes mitti nobis a tuo in- 
tellectu Marim amicum nostrum. 
Episcopum Emelapes Neapoleos 
ejus quse ad * Zarbo, et Eulogium, • i Utham 
et Sobelum Presbyterum ; ut non 
simus desolati praepositis divini 
verbi: quemadmodum et Moyses 
dicit : Provideat Dominus Deus Num. tsvj. 
hominem, qui ducat populum 
hunc ; et non erit Synagoga Do- 
mini, u t oves quibus non est pastor. 



B' 'Yvep 5e roif^ veov^ eivai 
Tov£ TTpoyeypaixfievov^, ielcet^ fxri^ 
ievf 6) fxaKapte, FivclMnceii/ yap (re 
Se\a) i}g inreptppovovaiv (rapKoSt kou 
t5v ravrrj^ iradS^v dKoyovo'tv, av- 
to) €v eavToig, itpod^aTi^ veoTtjrt 
lepLDOVvrj^ aaTpdnrovTe^ voTitav. 
'AvclckolKov 5e r&v \oyt<rfiC>v trov 
ita ToC SoflevToj <TOi vapa rov 06oS 
iiOL Xpiarov Uvevfiaro^ avTov, Koi 
yvuxrrj &^ ^afiouiiK yuKpov iratSa- 
ptov 6 I^Xetnav ekKi^drf, kou to) ^^ 
pti t5v irpoiptp-iiv eyKaTe\€)(d€i£t 
Tov irpetT^vrriv *HAei vapavofitag 
e^eKiyxeu on TtapaisKtjya^ vlei^ 
i^ov TOV iravTcav ahlov w/ooTeri- 
fjLYJK€h KOi wefovray eif ttjv lepw 
avvrjv, Koi ei^ tov \aov ao'eXyalvov^ 
rag elojev artfKap^ox^, 

T\ ^avitjjK Se 6 aotj^t^f veog coi/, 
eKpivev inyLoyepovrag rtvag' Se/fay 
ef cS\eif avTOvg kou ov Trpee/Sirrepovg 
etvait KOU TcJ yevei 'lovSatovg oirrag, 
TO) rpoTttd Xavavatovs xntapyeiv. 
Kai 'lepejju'ag, Sia to veov itapai- 
Tovfievog TTfv kyxetpt^ofjLevriv avT(i 
TTpog TOV 0eoO TtpofpYfreiav^ oLKover 
Mj) \e7e, vecoTepo; elfii' StoTi irpog 
v&vras oi/f eav e^airooTeKH (re, 
iropevarj, kou Kara iravTa otra kv 
€VTeiKu}fiai aot, XoL^j^eig' oTt fieTa 
(TOV eyci) eifxi. ^o\ofic!>v ie 6 o'o- 
0of, SvoKalieKa Tvyj(av(av erfiv, 
iTvvTJKe TO fieya t^£ ayvi»HTia£ t5v 
yvvaiKSiv hu To?y (rfperepotg TeKvotg 
^rJTYffjLa' SiorTtep mavTa tov \aov 
eKOi-fjvai em t§ ToaavT^ tov irai- 
iog aofplq,, Koi <l>olSfj6rjv€U ou^ cb; 
fieipoLKtov, dAA* a>f TcKetov avSpa, 
Ta 5e alvlyiiara Trjg Atdioitiav )8a- 
(TihiSog, f^opav e)(pvTa Zavep tol 
TOV NelXov pevyLorat ovnag hteKv- 
aaTo, lij ejo) eavrfig yeveaOai Trjv 
ovTiag cofprjv. 

II. Pro eo autem, quod juvenes 
sunt praescripti ; formides nihil, 6 
Beate. Cognoscere enim te volo, 
quod sapiunt super carnem, et 
ipsius passiones non sentiunt ipsi 
in seipsis ; recenti juventute sa- 
cerdotii refiilgentes canitie. Per- 
scrutare autem *cogitationem tu- * ai. cogni- 
am per datum tibi a Deo per 
Christum Spiritum ipsius: et cog- 
nosces quod Samuel, parvus pue- i Sain.iii.20. 
ruluStVidensvocatusest: etchoro * ' 
Prophetarum connumeratus, pres- 
byterum Eli transgressionis re- 
darguit ; quoniam insanientes fi- 

lios Deo omnium causse prshono- 
ravit, et ludentes in sacerdotium, 
et in populum luxuriantes dimisit 

III. Daniel autem sapiens, jur Dan. xUi. 
venis existens, judicavit crtideles 

senes quosdam : ostendens adul- 
teros ipsos, et non seniores esse, et 
genere Judaeos existentes, modo 
Chananseos existere. EtJeremias, 
propter juventutem renuens tri- 
butam ipsi a Deo proplietiam, au- 
dit: Non dicas, quoniam junior Jer.i.7. 
sum : quia ad omnes quoscunque 
mittam te, ibis ; et secundum om- 
nia, quaecunque mando tibi, lo- 
queris; quia tecum ego sum. 
Salomon autem sapiens, duodecim i Reg. iii. 
existens annorum, intellexit mag- * ^ 
nam ignorantise mulierum de suis 
filiis quaestionem ; ut omnis popu- 
lus obstupesceret de tanta pueri 
sapientia ; et timeret, non ut pue- 
rum, sed ut perfectum virum. 
iGnigmata autem i£thiopum Re- 
ginae, lationem habentia quemad- 
modum Nili fluentia, sic solvit, 
ut extra seipsam fieret ipsa sic 



dpa ayeSov ert ^fleyyd/xei/oj, eKiey- 
yei Toif£ T& irovYjpii Trveufiart Kar^ 
6fXpv£i iff \^et/5o\o7oi Koi Xaty- 
TtKoLvot TvyyavoiMTiv iaiyiovtav re 
eKKoKuTrrei t^v cnramjv, Koi Toig 
ovK ovrag Seov^ irapaSeiyfiarl^ei' 
Koi Tov£ iepiafievov^ avrois, vrjirto^ 
tiv, KaTa(T(l>a^ei, jScoftot;; re avrHv 
avarpeitet, koli SvciacTrjpta vcKpoig 
\et\lravoig fualvet, repAvri re Kadai- 
pe7, Koi TO oKoT] eKKonTei, Ka) ra^ 
arrjKa^ avvrpi'lSet, kou roif^ rtiv 
d(r6jSa>v rafpovg avopurret, Tva firj- 
5e (rq^eiov en t5i/ vovripS^v xmap- 
yjl' ovTU) Tif C^Awd;? rjv rfjg ewre- 
jSe/a;, Koi rStv dcrejScov Ttfuapo^, ert 
yfr€h\il^<ji>v T§ y\ii>TTri. AajScS Je, 
6 irpofprjrrj^ ofiov koi l^atTiXevg, 17 
Tov (Tdirnfpiov Kara trapKa pi^a, fiet- 
pOLKiov 'xplcrat inro J&afiovrj\ ei£ 
l^atTtXea' ^>;(r«v yap vov airro^, "Ort 
fiiKpo^ fffju^v 61/ To7f aSe\if>o7^ fiov, 
Koi vecirepoff ev tw diK(A> tov ira- 

E'. Ka) eviKelylfei jie 6 y^povog, 
el irdvTas avtyyevetv l3ov\ot^rfv 
Tov£ veornjTi evaptaTrjaavTag Qe^, 
vpofpyp-elav re kou leptMrvvijv Ka) 
^aaiKeiav imo OeoG eyyeipKrOev- 
Tag» ^YTTOfivrjo'eoig Se eveKa av- 
T&pKtj Ka) TO elprjixiva. 'AAAd <re 
di'T/jSoAxd, fJirj Tig (re irepiTTog etvat 
So^u) Ka) <l)avrfTtSKTa' ov yap iida- 
(TKOvaa ce, dW* xmoyuyLviia'KovfTa 
TOV efiov ev 0ea) TraTepa, TovTovg 
icapedefjLtjv Toiig \6yovg' yivOxTKia 
yap TO, eavrrjg ficTpa, Koi ov avfJL- 
irapeKTeivdi eavTrfv To7g TtjKiKov^ 
TO/ff vfjLiv, 'Aairal^ofiai <rov tov 
aytov K}\j]pov, tov viro Ttfv arjv ktj- 
Sefxoviav Troifxaivoixevov, ndyres* 
01 Trap' ^fjLiv Triaro) irpoaayopevovat 
ce. ' Yy tatveiv fie /card 0eov irpoa-' 
£vxpv, fiaK&pie iroifiT^v. 

IV. Josias autem Dei amator, 2 Chmn. 
inarticulate fere adhue loquens, 
redarguit malo spiritu detentos, 

quod falsiloqui et populi seduc- 
tores ezisterent: dsemonumque 
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 
suceidit, et columnas conterit, et 
impiorum sepulchra suffodit; ut 
neque signum amplius malorum 
existat. Sic quidem zelotes erat 
religionis, et impiorum punitor, 
adhue balbutiens lingua. David 1 Sam. xti 
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 Ps. di 1. 
meos, et junior in domo patris 

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 hsec 
dicta. Sed te deprecor, ne tibi 
qusedam superba esse videar et 
ostentatrix. Non enim doeens 
te, sed submemorans meum in 
Deo patrem, hos apposui ser- 
mones. Cognosco enim mei i[>- 
sius mensuras, et non coextendo 
meipsam tantis vobis. Saluto 
tuum sanctum Clerum, sub tua 
cura pastum. Omnes apud nos 
fideles salutant te. Sanam me 
esse secundum Deum ora, beate 




'Ap^i€Trt<rKoirov QeomroXea^ 'Avtio- 


'lymr/oy, 6 kou Oeo^ojoof, t^ ^\ei;- 
fxevji xapiTi 0eo£ Uarpo^ vy\ri<T' 
Tov, Koi Kvpiov *Itj(tov Xptcrrov 
rov xmep ^fjwv aTrodavovrog, irt- 
(TToraTri, a^/oOeo), ^t(rTo<f>6p<x> 
Str/arp) Mapicf, Tr\e7(rTa ev 0eci 
yalpeiv. • 

A'. KpeiTTov fiev ypajJifiaro^ 
thiM [ ] are oy '?» ^^V ''^^P H-^pos ov(Ta rov x^P^^ 
ihl Mel*" '^^'' ahO^aeoiv, ov fiSvov olg fiera- 
dtSo7 ra (f>t?aKa, rifjLq, rov \a/ij3a- 
vovra, oAXa *ca/ ofy di/T/Je^^erai 
Tov hr) TO?? Kpelrroa-t iroOov ttAoi;- 
re? tt'K^v Sevrepo^, <l>a<T), ?dfirjv kou 
6 TtSi/ ypafJLix&TOiv rponog' iv ciairep 
ay aBov opfJLOv SeSeyixeda itapa rijg 
a^y TTiirrec^ iroppiadev, &<nrep Si 
avrSiv eiSoTey to ev aro) kolKov, Al 
yap rcdv dyadHv, ci> iraviroKpe yvvou, 
ylnr)(a) raTf Kadapoyrepai^ eoUaai 
mfyoLi^' eKeivaireyapTov^ iraptov- 

The words 

rcan MS. 

EcclesisB Episcopi et M artyris, *"^ *^*"' 

Ignatius, qui et Theophorus, mise- 
ricordiam *consecutus et gra- ♦f.wnse- 
tiam Dei Patris altissimi, et Do- «"^*- 
mini nostri JesuChristi qui pro 
nobis mortuus est ; fidelissimse, 
Deo digns, Christiferse filiae Ma. 
rise, plurimam in Deo Salutem. 

I. Optima quidemfiguratio lite- 
ne ; 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* 
lissinia mente de longinquo sus- 
cepimus ; conspicientes in eo illud 
quod in te est bonum. Omnium 
namque bonorum, o sapientis- 
sima mulierum, tuam animam 
purissimis fontibus assimilamus : 
illis videlicet, qui transeuntes 
etiam non sitientes visione sua 


Ignatius, qui et Theophorus, habenti propitiationem in gratia Dei Vetus Ver- 
Patris altissimi, et Domini Jesu Christi, qui pro nobis mortuus ; "? *"* F"*" 
fidelissimse, digns Deo, Christum ferenti filiae Maris, plurimum in ^u^^^^ 
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, animae purioribus as- 
similantur fontibus. lUi enim, transeuntes, etsi non sitiant, ipsa specie 



€(l>e\KovTat avToif^ apvaatrdai rod 
iroTov ^ re OTf avv&ri^ irapeyyvq,, 
ixeraa^eiv 17/Ltaj TtapaKeKevoyievri 
TW ev Trj ylri/xd ^^^ /SAufdvrwv 
SetLDV Tro/xarcov. 

B '. *Ey(o $6, (ji> fxaKapta, ovk hfiav- 
Tov vvv Tocrovrov, oaov a\Ao)y ye- 
vojxevo^t TaTf iroWS^v tSv evavrtiav 
yvci>fxais eKavvofxai, ra fxev <l>vyaigf 
ra Se <ppovpa7s, ra Se Jecr/xoTf ' aAA.' 
oifSevo^ TovTLDV e'ni(rTpe(f>oyLau* ev 
$€ Totj aSiKrjfiacriv a^Tcoi' /xoAAov 
fjLadrjTevoiJLat, fva *Ii;(roG Xptarov 
errtTiryta. 'Ovalfiriv tS>v Setvcdv rHv 
CfAo) i}TOtixa(TiieviMiv* kneiZii qvk a^ta 
TO. TraOrjfjLara tov vvv Katpov irpo^ 
Trjv fjLeTO^ovarav io^av dvoKoKinr- 
TeaBai els ruia^. 

T\ Tct Je xmo croG iia irj^ evi" 
CToA^j KeXevcrdevra, dcrfxevci)^ enXrj' 
pui(Ta' ev oiiiev) d/x^/j8aAAa)v, a>v 
at^T^ KoKSis e^eiv SedoKifjLaKa^. 
^Eyvtav yap ae Kphet Qeov rifv 
fiaprvplav roiv avSpoiv irevoiitjardait 
d\\* ov xdp/Ti trapKiK^' iravv de 
fie rjtrav Kai ai crvveyei^ cov tuv 
ypa(j>iKuv yidpiijiv fivrffjLOU' &£ dva- 
yvovg, ovde p-eyptg evvola^ eveSoia- 
aa irep) ro itpayixa" ov yap ei^ov 
TKTiv 6<l>daAfio7s eKSpaixe7v, i>v ei^ov 
avavTipptfrov wro aoD rtiv aTroSet^tv. 

attrahunt potum haurire. Ita et 
tuee prudential pollicitatio con- 
stringit nos, jubens de illis Sanctis 
liquoribus, qui in anima tua re- 
dundant, haustum sumere. 

II. Ego autem, 6 beata, non 
meis tantum nunc, quantum alio- 
rum plurimorum contrariis sen- 
tentiis exagitor: quae qutdem 
sunt, fugse, et carceres, ac vincula. 
Sed nihil horum declino. In in- 
justitiis autem eorum magis edo- 
eeor, ut Jesum merear adipiscL 
Lucror enim periculis mihi prae- 
paratis : quia non sunt condigns Rain.m.ii 
passiones hujus temporis ad futu- 
ram gloriam quae revelabitur in 

Itl. Quae autem per Epistolam 
a te intimata sunt, prompte adim- 
plevi: de nulio eorum dubitaus, 
quos tu bene habere probasti. 
Agnovi enim te judicio Dei testi- 
monium memoratis viris perhi- 
buisse, et non gratia carnali. Non 
valde autem assidua fuerunt spatia, 
in quibus tua scripta perlegerem ; 
neque adhuc negotium mente per- 
ceperam: nee enim habui quomo- 
do oculis percurrerem illam inefia- 
bilem tuae sententiae relationem. 

attrahunt ipsos haurire potum. Tuns autem intellectus movet nos, 
capere jubeus de his quae in anima tua scaturiunt divinis aquis. 

II. !^o autem, 6 beatii, non mei ipsius nunc tantum, quantum 
aliorum eSectus, multorum contrariorum voluntatibus : secundum 
haec quidem fugis, secundum haec autem carceribus, secundum haec 
vero vinculis. Sed a nullo horum avertor. In injustific*ationibus 
autem ipsorum magis disco, ut Jesu Christo potiar. Utinam fruar 
duris mihi praeparatis: quia non dignae passiones hujus temporis ad Rom.Tiu.i8 
futuram gloriam revelari in nos. 

III. Quae autem a te per Epistolam jussa sunt, gratanter implevi : 
in nullo dubitans eorum, quae ipsa bene habere probasti. Cognovi 
enim te judicio Dei testimonium viris fecisse; sed non gratia 
carnali. Multum enim mihi erant et continuae tuae scriptibi- 
lium locorum memoriae: quas legens, neque usque ad intellec- 
turn dubitavi circa rem. Non enim habebam aliquibus oculis excur- 
rere, quos habebam incontradicibilem a te factam demonstrationem. 




hVTly\njy6v aov yevotfjojv 670), on 

0<\6?r 'll7<roGv TO I' vloV TOV &€0V 

rod fSin-of Sto #cai avTO£ epei (roc 
'£70) Tov£ kfie ^<\ot}vrar dyairH' 
ol ie kfie fj/ToSi/rey, eitprfaownv 

A '. 'E7re/5jf era/ 5e yiot \eyeiv, on 
aKijOtvo^ 6 A0705, ov rjKovov irep) 
<roi/, en ov<n]^ cov ev tu Fco- 
^ Ttapa T6> fiaKapt<^ Trairq, A 171/9' 
Si/ SieJeJoTO ra vvv 6 a^tofia- 
Kaparrog KKrjfitjs, 6 Uerpov KOi 
Jlav\ov aKOvarrji. Kou vvv irpoae- 
driKa^ eir airri^ eKarovraTt\a<rliai, 
KOU irpoffOelrj ye en, ci> aSnj. 2^ 
Spa hredvfJLovv e\fl€?v Wjooy vfiSi^, 
Hare crvvavaTravaatTBat vfuv. *A20C 
ovK €v avdptytti^ t} oSog avrov, 
*ETre)(ei y&p /xoi; rijv irpoBecnVt ov 
iTvyj(u>pov<Ta eij irepag eKOelv, rj 
OTpaTKtiTucYj <f>povpd' oKK ovre ev 
ofy eljjLi, dpq,v rt 17 iraBeTv oiog re 
eyci. Aio Sevrepov rrj^ ev <f>l\oig 
irapaixvdias to ypafifia Xo^/fd/xe- 
voy, KaTacma^ofiou rtfv iepdv aou 
i/ruj^i/, •wapa*caAi5v Ttpoardfjvai tw 
Kovi^. *0 yap irapcDv irovog oA/yoy, 
6 ie TrpoaioKfiixevog fxtcrBo^ iro\vs> 

Pro anima tua ego efficiar: quo- 

niam diligis Dominum Jesum fi- 

Hum Dei vivi. Propter quod et 

ipse tibi dixit : Ego eos, qui me Prov.Tiu.i7. 

diligunt, diligo; et qui quserunt 

me, invenient pacem. 

IV. Obvenit itaque mihi di'^ 
cere, quia verus est sermo quern 
audivi de te, causante Romae 
apud beatum Papam Anacletum ; 
cui successit beatitudine dignus 
Clemens, Petri et Pauli auditor : 
et nunc adjecisti super eum cen- 
tupliciter et adhue adjicies tu ip- 
sa. Valde enim desiderabam ve- 
nire ad vos, et conrequiescere 
vobiscum : sed non mihi fuit op- 
portunum. Prsepediebat enim Jer. x.23. 
propositum meum, non sinens illo 
pergere, militaris custodia : quia 
nullus talia perfecit vel passus 
est, qualia ego. Quapropter se- 
cunda eonsolatio est inter amicos, 
conscriptis se invicem relevare. 
Saluto sacratissimam animam tu- 
am ; rogans superadjicere ad pro- 
positum tuum. Praesens enim 
labor parvus est; merces vero 
quffi speratur multa est. 

Conformis animse tecum fiam ^;o: quoniam diligis Jesum Filium 

Dei viventis. Propter quod et ipse dicet tibi: E^o diligentes me Prov-WiLiT. 

diligo; me autem quserentes, invenient pacem. 

IV. Supervenit autem mihi dicere, quoniam verus sermo, quern 
audivi de te, adhuc ezistente te in Rpma apud beatum Papam Cle- 
tum ; cui successit ad prsesens digne beatus Clemens, Petri et Pauli 
auditor. Et nunc apposuisti ad ipsum centupliciter ; et apponas 
adhuc, o dilecta. Desideravi vehementer venire ad vos, ut con- 
quiescerem vobiscum: sed non in homine via ipsius. Detinuit Jer.x.23. 
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 quae in amicis consolationis 
literam reputans, saluto sacram tuam animam, deprecans *opponi *Lappooi. 
robori. Praesens enim labor paucus; expectata vero merces 



E'. ^euyere tov^ apvovfievovg to 
iraOo£ XpiCTTov, kou rifv Kara aapKa 
yewTfCiv' troKKo) Si €i(nv aprt o\ 


Tai/rny voarovvres Ttfv appoDortav. 
Ta Se aAA.a co) irapatveiv evtjBe^, 

\ at 

KarrjpTiayLevrt jxev iravrt 6/079 #co/ 
Xoyy ayadOii Swafxevrj Se Koi a\- 
\ov^ vovOerreiv kv XpiarS^, [^Acnra- 
<ra/ Trainraj tov^ ofJLotovg aov, avre- 
ypfjLevovg rfj^ eavrHv (rcnTtjpias ev 
X/o/OTO).] 'A<nra^ovTai are ol mpecr^v- 
repot, Koi [o<] StaKovoi, koi irpo ttcci/- 
TO)!/ 6 lepo^ ^H piiiv. 'AcTri^eral ere 
Kacrctavog 6 ^evog [jlov, koi ff a5e\- 
(prjixov Yj yafJLCT^ airoVtKat ra ^/\Ta- 
ra airrHv [reici/a.] *Eppii)fJL€vrjv [ere] 
(TapKiKrjv KOU TrpevjiaTiKrjv vyetav 
6 Kvptog aytacrei de), Koi JSoifxl ae 
ev XpiarSi tvypMrav rov aTe<f)dvov, 

V. Fugite abnejorantes passionem Christi, et secundum camem 
nativitatem. Multi autem sunt nunc, secundum hanc aegrotantes 
fegritudinem. Alia autem tibi admonere facile; perfectee quidem 
omni opere et sermone bono; potenti autem et aliis suadere in 
Christo. Saluta omnes similes tibi, retinentes sui ipsorum sdutem 
in Christo. Salutant te Presby teri, et Diaconi ; et ante omnes sacer 
Eron. Salutat te Cassianus peregrinus mens, et soror mea et 
sponsa ipsius, et dilectissima ipsorum. Valentem, camalem et spi- 
ritualem sanitatem» Dominus sanctificet semper : et videam te in 
Christo potientem corona. 

V. Fuge eos qui negant passio- 
nem Christi, et nativitatem ejus 
secundum camem. 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 ; 
prae omnibus vero sanctus Hyron. 
Salutant te Cassianus hospes me- 
ns, et soror mea conjux ejus, et 
dulcissimi filii eoruuL Incolu- 
mem te camali et spirituali salute 
Dominus sanctificet semper: et 
videam te in Domino consecutam 


EN TAP212. 

*IyvaTto£t 6 Koi @eo<f)6po£t tJ <re- 
Cit^lievri ev Xpiarip eKKkqtTtc^^ 
d^ieiratvipf Koi d^toyivriixjoveini^, 
KOLi d^iayontrp'io, rfj ovarj ev Tap- 
CTG), eXeoy, eipi^vi] dno Qeov Do- 
T/ooj, Koi Kvpiov ^Itjcov Xptarod, 
TT\Tj0vv6eitj Sid Travrog, 


Ignatius, qui et Theophorus, salvatae in Christo Ecclesiae, dignae laude, 
et dignae memoria, et dignae dilectione, existenti in Tarso; miseri- 
cordia, pax, a Deo Patre, et Domino Jesu Christo, multiplicetur 


Scripta ex Philippis. 

Ignatius, qui et Theophorus, salu- 
tem coBsecutse in Christo Ec- 
clesise, laude dignae et memoria 
dignse, et dilectione dignae, quse 
est in Tharso, misericordia et 
pax a Deo Patre et Domino 
Jesu Christo. 



ptofia:)((i' ov^ VTTO aK6y(av Bijptiov 

fii^pLiXTKOfievof ravra yap, if lore, 

06oC SeA^o-avTOff, kt^elaavro toC 

^avifjK' oAA' VTTO dvOpoynoixopfpuiv, 

ol^ 6 av^fxepo^ ^^p eyaf^Keuijiv 

vvrrei fie ooTjfiepai kou rnpuxTKec 

aAA' oiievo^ \oyov iroiov/xai tS^v 

deivHv, ovSe ejfw t^v "^^^^ rtjiiav 

efiavT&, is" ayairHv airrqv /xaAAoi/ 

Yf Tov Kvpiov. Aio erotfiog elfu irpo^ 

Ttvpf irpog Srjpia, irpog f /^y, irpog 

(TTavpov fiovovt Yva Xpiorov iJw 

TOV (Ttjrrfjpd fiov kou 0eoi/, tov imep 

efiov anodavovra. UapaKoKui ovv 

v/ia; 670) 6 Becpjo^ Xpiayov, 6 Sta 

779 KOU SaXaTTTi^ eKavvofievos'' 

^TYJKere ev ry irltrret, eSpaiot [71- 

veafle,] or/ o J/ica/05 e*c Tr/oTewf fij- 

(Terar ytveaOe dK\tv€7£f on Kvpio^ 

KarotKil^ei fiovoTponov^ ev oiK(ii. 

B\ *'E7va)v, oTi Tivcf tcov toC 2a- 
Tava vTn]p€T!iv e^ovKridtiorav vjia^ 
TOLpd^ou' ol fxev, on 'Itfffovg BoKi^oret 
eyevvrjdrff Koi ioKfjaet earavpcjdi], 
KOU SoKrjoret ctTreflavev oi Je, ort ovk 
eartv utoy toS Srj/xtovpyov' ol Je, 
oTi avTog eoTiv 6 em wavTwv 06os" 

I. Satiatus sum in omnibus, a Sy- 
ria usque ad Romam cum bestiis 
depugnans; non ab irrationalibus 
scilicet bestiis comestus: ilia; enim, 
voluntate Dei, pepercerunt Dani- Dan. vi 
eli: sed humanam figuram haben- 
tibus, quae sunt immanes bestis. 
Obsident enim me nocte ac die, ac 
devorant Sed nuUi iniquorum is- Act. xx. 24. 
torum faciosermonem; nequeha- 

beo animam meam tarn honorabi- 
lem mihi, ut plus earn 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;xyi.i3. 
quoniam Justus ex fide vivit. E- Hab. ii. 4. 
stote indeclinabiles, et unanimes ^ai. 111.11. 
in fide: quoniam Dominus habi- Ps-IxtUlg. 
tare faeit unanimes in domo. 

II. Agnovi enim quoniam quidam 
ex ministris Sathanse 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- 
se est ille qui est super omnia Deus ; 

I. A Syria usque Romam cum bestiis pugno : non ab irrationali- 
bus bestiis comestus : hse enim, ut scitis, Deo volente pepercerunt 
Danieli : ab his autem quae humanse formae ; inter quas immansueta 
bestia latitans, pungit me quotidie et vulnerat. Sed de nullo sermo- 
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 
fide firmi ; quoniam Justus ex fide vivet. Estote inflexibiles ; quoniam 
Dominus inhabitare facit unius moris in domo. 

II. Novi quoniam quidam ministrorum Sathana; 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 : 

Pan. y'l. 


Hab. ii. 4. 

Gal iii. 11. 
Ps. Ixviii. 6. 




a7\7\joi Je, Sri \/r/Aof avOponrog ecrriv 
erepoi oe, or/ ^ cap^ aunj ovk eyet- 
perai, Koi SeiTov airoKavartKov l3iov 
Qjv KOii fjL€Tievar tovto yap eivat 
itepa^ t5v aya6Q>v toTj /xer' oi iroKi 
ifidaprjcroyikvoi^. TocrovTtav KaK&v 
ecrfio^ eiceKti^iiaaev' ahX ufiei^ ov- 
Se TTjOoy &pav eJ^are rfj xmorray^ 
avT&v, HavKov yap lore wo^rroi 
KOii fxadifTa), rod diro 'lepoaoKv- 
fjLCiiv Kou KvKKfp fte^i Tov 'IWvpi^ 
Kov irevTsjjpioKorro^ to evayyeKtov, 
KOU TO, (TTtyfiara tov XpiGTOv ev 
T§ orapKi it€pt<l>epovTO^. 

r'. Ou fiefivfifxivoi, ir^io-wf yt- 
vcixTKere, on 'Itjorovg 6 Kvpio^ oKtj- 
6Ss eyewrjBrj ck Mapla^, yev6fi€vo£ 
€K yvvaiKo^, KOi aXtjBeia earav- 
piidrj. *EfJLo) yap, ^Jycr/, fjcrf yevoiro 
KavyaorOai, el fi^ kv tS> aravp^ tov 
Kvpiov TOV 'lijaov' Koi aKrjdetcf, [e- 
Trade, icai] diredavev, Ka) dve<mi' Et 
iradtjTo^ yap, if>ri(r)v, 6 XpioToj, 
€t irpHTog ef dvaoTocrews' vcKpcdV 
Ka), **0 avedave, ttj afioLpTtq, dire- 
davev e^)cnraf • S Se f p, rti ©eci {g. 
'Ewe) TiV xpe/a SecfiSiv, XpiaTov 
fxif airodavovTO^ ; riy XP^ia vtto/xo- 
''^ ; TiV xpe/a /Ltaor/ycov ; ti Jj/Trore, 

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 Gaj. 
enim estis cives et discipuli, qui Rom. 
ab Hierosolymis et in cireuitu us- 
que ad Illyricum replevit Evange- 
lio; et stigmata Chris ti 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 erucifixus est: in qua 
cruee gloriatur Paulus, dicens, 
Mihi autem absit gloriari, nisi in GaivLii 
eruce Domini nostri Jesu Christi. 
Et vere passus est, et mortuus, et 
resurrexit Si enim passibilis, in- Acuxxti:; 
quit Christus, si primus ex mor- 
tula resurrexit Et Qui mortuus Ron. a n. 
est peccato, mortuus est semel; 
quod autem vivit vivit Deo. In- 
super, quae necessitas vinculorum, 
Christo non mortuo? Quse ne- 
cessitas tolerantise, aut quse ne- 
cessitas flagellorum ? Quid, quod 

Alii autem, quoniam nudus homo est : Alteri vero, quoniam caro hsc 
non resurgit ; et oportet voluptuosam vitam vivere et transire : hanc 
enim esse terminum bonorum post non multum corrumpendis. Tan- 
torum malorum multitudo eos inebriavit. Sed vos neque ad horam Gaiu.s. 
veniatis sub subjectionem ipsorum. Pauli enim estis cives et disd- 
puli, qui a lerosolymis et circum usque Illyricum implevit Evange- R«n.xT.i9. 
lium ; stigmata Christi in came circumtulit Gtin-i* 

III. Cujus memores, omnino cognoscitis, quoniam Jesus Dominus 
vere natus est ex Maria, factus ex muliere, etveritate erucifixus est: Mi- Gai'i-i*^ 
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- Acum'^ 
rectione mortuorum. Et : Quod mortuus est peccato mortuus est se- Rom. tl lo. 
mel ; quod autem vivit, Deo vivit Quia quid opus vinculis, Christo non 
mortuo? Quid opus sustinentia ? quid opus flagellis ? Quid umquam, 



Herpo^ fiev karavpouro; ILavKog 
Se Kou 'laKcojSo; fxaxaipci 6T6/li- 
vovTo ; 'itaavvrf^ de eipvyaievero kv 
TLaTfJUfi ; 2T6^vof Je ev ?J6ots dvrj- 
peiro itapa rHv KvptoKToviiiv 'lou- 
ialcdv; dAA'oiJevTouTwveifc^' aTsjj- 
Oei(f yap e(TTavpu>Orf 6 Kvpio^ inro 

A\ Kai [or/] ovTog 6 yevvti6ei£ ck 
yvvouKo^, vios kcrrt rod Qeov* kou 
[o] OTovpwfle/y, irpwTOTOKoy TOcnyy 
jcr/Vewf, KOii 0eoy Aoyog* kou av- 
Toy hroitffae ra -nivra' 7\£yei yap 6 
cnrooToXoj* Efj 0eoj o IlaT^f), ef 
ov TO TOvra' icai e«y Kt;f>/o; *lrj<rov£ 
Xpicrroy, 8i* oS to iravrou Kou ird- 
A/v" eIs yap Oeof, icai eTy fJLeairrf^ 
Qeov KOU avdp<!>iru)v, [avOpumog] 'Ij;- 
(Ttn/sXptoTos' Ka), 'Evavrfi €Kti(t6yi 
TO Travra, to Iv ou/oav6> kou hu 
yijg, opara re kou aopara' kou au- 
Toff ecrri w/oo iravruiv, kou ra iravra 
ev airii (TweoTrjKev. 

Petrus crucifixus est; Paulus et 
Jacobus gladiis obtruncati sunt, Actxii.2. 
Johannes in Pathmos relegatus ApocL 9. 
est; sed et Stephanus a Doniini Act.vii.59. 
interfectoribus Judseis lapidibus 
extinctus est? Sed nee in hoc 
quidem est victoria. Vere enim 
crucifixus est Dominus ab im- 

IV. Et quia iste qui natus est 
ex muliere, filius est Dei ; et qui 
crucifixus est, primogenitus est 
omnis creaturse et Deus Verbum ; 
et ipse fecit omnia jussione Pa- 
tris: Apostolus corroboratydicens, 
Unus Deus Pater, ex quo onuiia; icor.viii.6. 
et unus Dominus Jesus Christus, 
per quem omnia. Et iterum ; Unus i Tim. ii. 5. 
enim Deus, unus et mediator Dei 
et hominum homo Jesus Christus. 
Qui est imago Dei invisibilis, pri- Coi- i. is, 
mogenitus universse creaturs: 
quoniam in ipso creata sunt om- 
nia quae sunt in ccbIo et quae sunt 
in terra» visibilia et invisibilia; 
et ipse est ante onouies, et onmia 
in ipso constant 

Petrus crucifixus est, Paulus et Jacobus gladio csesi sunt; Johannes Act. xiU2. 
vero relegatus est in Pathmo ; Stephanus autem lapidibus occisus est a Apoc.i.9. 
Domini occisoribus Judseis ? 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 creaturse, et Deus Verbum : et ipse fecit omnia. Dicit 
enim Apostolus : Unus Deus Pater, ex quo omnia ; et unus Dominus i Cor.Tiu.6. 
Jesus Christus, per quem omnia. Et rursus : Unus enim Deus, et i Tim. ii. 5. 
unus mediator Dei et hominum, homo Jesus Christus: et in ipso Ck)i.i. 15. 
creata sunt omnia quae in ccbIo et in terra, visibilia et invisibilia: 
et ipse est ante omnia, et omnia in ipso consistunt. 






E'. Ka) oTt ovK avTog kariv 6 
ewi irdvTwv 0eoj [kou IlaTiyp,] aA\' 
viog eKelvov ov \eyec 'AvajSa/vo) 
irpog Tov Harepa jjlov, Kai Harepa 
iffxiiv, Kcu Geov yuov kcu Qeov vfiHv 
Koi, "bre intorayeL airrSi ra tov- 
ra. [rore koi aifTO£ 6 Yioj inrora- 
yrjaerat to) inroTa^a^Ti avrSi ra 
iravrai] fva J 6 0€oy ret iravra ev 
TtaxTtv, OvKovv erepo^ eariv o xmo^ 
ra^aj, koli o «v to itavra ev itatri' 
KOU ETepos, 5 vireraytj, 8j kou fxera 
iravTa xntorictTerau 

y'. Ka) cure x^/Aoy avfl/owTTOj, [o] 
5/' ov KOU ev cS yeyove rot wavra' 
ndvT(X Yap SrouToG eyevero* *Hv/- 
jca eiro/ei tov ovpavov, avfmaprjfJLrjv 
avT(i, KOU eKe7 yhjjjv itoLp outo) ap- 
fiol^ovaa, Koi Trpoae)(pupev fioi Kad* 
f/ixepav, UHg J* ap* 6 \/ri\of tiv- 
Bpc^nog fJKOvcev, KdOov ck Se^iwv 
fxov ; TTcSj 5e Ka) e\eyev, UpWA^pa- 
oLfJLyevecrOou eyG^etfju; Kou,A6^ac6v 
fjLe T§ So^ij (TOV rj 67;)^ov irpo tov rov 
KooTfiov eivat; Uo'ios Se avBpuiirog 
eKeyeVf KarajSejSi/fca ck toC o^joa- 
vov, ou^ fva TTOiCi) ToSeXi/fxa to kfiov. 

V. Et quia non est ipse, ille qui 
est super omnia Deus, sed filius 
ipsius : qui et ascendere se ad earn 
profitetur, dicens, Ascendo ad Pa-J<*n.i: 
trem meum et ad Patrem vestruin, 
ad Deum meum et ad Deum ves- 
trum. Et, Quando ei f uerint om- i Cor.xT.2! 
nia subjecta, tunc et ipse subjec- 
tus erit illi qui ei subdidit omnia ; 
ut sit Deus omnia in omnibus. 
Ergo alius est ille qui subjecitFilio 
omnia, et qui est omnia in omni- 
bus ; et alius Filius cui subjecta 
sunt omnia, qui et post hsec omnia 
subjectus erit illi qui ei subdidit 

VI. Et non est homo purus ille, 
per quem et in quo fecta sunt om- | 

nia. Omnia enim, inquit, per ip- Muz. 
sum facta sunt : sicut et in libro 
Sapientise ipse de seipso refert, 
dicens: Cum fiaceret ocelum, ade- Pm.m. 
ram illi. Etiterum: Ego eram ^'"^ 
apud eum componens ; etcongau- 
debat mihi quotidie. Quomodo 
autem homo purus audiret ; Sede Heb.L is. 
ad dexteram meam ? Aut quomo- 
do diceret; Antequam Abraham JoiLrui.58. 
fieret ego sum? Vel illud quod 
ait ; Glorifica me ilia gloria, quam Joh. xvi.^ 
habui apud te prius quam mundus 
fieret? Quis autem homo posset Job. n 38. 
dicere ; Descendi de ccelo, non ut 
facerem voluntatem meam, sed 
voluntatem ejus qui misit me? 

V. Et quoniam non ipse est qui super omnia Deus Pater, sed Filius 
illius, dicit : Ascendo ad Patrem meum et Patrem vestrum, et Deum Jotxt.!;. 
meum et Deum vestrum. Et : Quando subjecta ipsi erunt omnia, tunc i Cor.xr.2*. 
et ipse subjicietur ei qui subjecit ei omnia ; ut sit Deus omnia in om- 
nibus. Igitur est alter 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 ccelum, coaderam Job.u^ 
ipsi: et illic eram apud ipsum componens; et applaudebat mihi quo- p*^^"^^ 
tidie. Qualiter autem utique nudus homo audiret; Sede a dextris Heb.ii3. 
meis? Qualiter autem et diceret; Priusquam Abraham fieret, egojob.riim 
sum; et, Clarifica me claritate quam habui, antequam mundus esset, 'o^'^^* 
a te? Qualis autem homo nudus diceret; Descendi de cobIo, non Job. n. 38. 
ut faciam voluntatem meam, sed voluntatem ejus qui misit me? 



oAXa TO SeXrjfJia rov irefofravTo^ 
fie; Hepi irolov 5e dvBpdirov ehe- 
yev TO *Hv to ^5y to oKrjBivov, & 
^fxarH^ei iravra avSptaitov ep^oyLe- 
vov e<V Tov KocfioV ev to koct/jk^ 
^v, Koi 6 Kocfio^ di avTov eyevero, 
Kou 6 KocTfio^ avTov ovK eyvid' e/y 
ra tiia ^Aflev, Koi oi iStot avTov ov 
napeKafiov, n5y ow 6 toiovto^, 
x^/Ao; avdpoytros, Koi bk Mapta^ 
eycav tjJv apxifv tov eivai, dh?i oir^i 
©eoy Aoyo^, koli Ytoy yLOvoyevrj^] 
E^v apj(rj yap rjv o Aoyo^, Kai o 
A 0709 Tjv irpo^ TOV Qeov, kou 0€Of 
rjv 6 Aoyoy. Kai ev aWotg, Kvpio^ 
eKTtfrev jie ap^^v 6SS>v avTov et£ 
epya avTov' trpo tov oucyvog Ifle/xe- 
\i(ti(Tev fxe' TTpo 5e TravTwv jSofvSv 
yevvq. fte. 

Z'. IOti Je [ica<] avloTavTou Ta 
(rcdftcxra ^fic^v, \eyer ^Afi^v Xe- 
y(a vfiiv, oti epj(eTat Zpa, ev rj 
Trarrey oi ev To?f jivYfixetotg clkov- 

CrOVTat TTJ^ <f)<t)V^£ [toC vlov] TOV 

Seov, KOU oi ctKovaavTe^ ^rjcrovTat, 
Kou 6 dTTooToKos* Ae? yap to <l>dap- 
TOV TovTo evSva'aadai d<t>OoLp(riaVf 
kou to BvrjTov TOVTO evivoracrdai 

Job. i. 9 JO, 

Job. i. 1. 3, 

Vel de quo homine diceretur? 
Erat lumen verum, quod illumi- 
nat omnem hominem venientem 
in hunc 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 hogjp 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. Et iterum : 
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- Job. v. 25. 
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- lo>r.xT.53 
ruptibile hoc induere incorrup- 
tionem, et mortale hoc induere 

ProT. ylii. 

De quali homine vero diceret ; Erat lux vera, quae illuminat omnem 
hominem venientem in hunc mundum. In mundo erat, et mundus 
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 
Deum, et Deus erat Verbum. Et in aliis : Dominus creavit me prin- 
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 
vobis, quoniam venit hora, in qua omnes qui in monumentis sunt au- 
dient vocem Filii Dei, et qui audierint, vivent. Et Apostolus : Oportet 
enim corruptibile hoc induere incorruptionem, et mortale hoc induere 

Job. I 9. 

Job. i. 1, 3. 

Job. T. 25. 
1 Cor. XT. 53. 



aBapdatav. Koi Sn 5el Cio^povioq 
1^ \kcu hKai(a^, icaflwy IIoGAoy] 
ira?av \eyei' Miy wXavacfle, ovre 
fiotypif [ovT€ a/o<revoKO?Ta/,] oirre 
iropvot, ovT€ \olSopot, ovT€ fieBvaot, 
ovT€ KKeTrratf I3a<rt\eiav Qeov [ov] 
lOirjpovofujcraiSuvavTou' ica),E/veK- 
po) ovK eyeipovratt ovSe Xpttrro^ 
eyrf^eprai' Kevov apa to tcrjpvyfxa 
fffjiiiv, Kevij 5e Koi 17 w/ot/ j fifxHv' ert 
core ev rai^ afiaprla^ ifxHv apa 
Kcu ol KotfJLriBevTes ev Xptario ocnuh' 
XovTO. E/ ev tJ fcoj ravr^ ^KtrtKo^ 
rey ecr/iei/ ev Xpitrr!^ fxovoVf e^eeivo- 
Tcpot TrdvToiv avBpuyniov etrfxev, £/ 
vcKpo) OVK eyeipovrai, (j>ayu>fjLev Ka) 
irtcdfJLev, avptov yap diroBv^KOfiev. 
oStu> Je SiaKelfievotp ri hotaofiev o- 
va)v Ka) KVvSiVt 01 fiijSev rod /icAAov- 
Toy <l>povTt^ovTe^ ; /xovov toS if>aye7v 
fppovTtXowriv, e/y ope^iv ep^ofievoi 
Ka) t5v /xera to ^ayetv; dverniinri' 
Toi 7af) 61V1 ToC [voC, ToC] IC<l/oCvTO$' 

H^ 'Ovaifirjv vuiiv ev Kt/pi^. 
N^^ere* itdorav eKaaros KaKtav 
aitoBecBef kou tov StjptiiSi] Bv- 
fiov, KaTOi\a\tdv, irvKo<f}avTlav, 
al(rypo'Koytav^ exnpameKiav^ x^iflu- 
picrpjov, ip>wTtoxrtVt ixeBrjv, \ayvet- 
aVf <l>i\apyvptavt <f)t\oio^iav, ^Bo- 

VOV, KCU vdv TO T0UT0t£ avv(jiS6v, 

immortalitatem. Et quia oportet 
caste ac juste vivere, iterum di- 
cit Nolite errare : neque fomi- 
carii, neque moUes, neque mascu- 
lorum concubitores, neque male- 
dici, neque ebriosi, neque fures, 
neque rapaces, regnum Dei pos- 
sidebunt. Et, Si mortui non re- 
surgunt: neque Christus resur- 
rexit. Vacua est ergo prsedicatio 
nostra, vacua et fides nostra; et 
adhuc estis in peocatis vestris. 
Ergo et qui dormierunt in Christo, 
perierunt. Si in hac vita tantum 
sperantes sumus in Christo ; mi- 
serabiiiores sumus omnibus bo- 
minibus. Si mortui non resur- 
gunt: manducemus et bibamns; 
crastioaenimmoriemur. Siautem 
sic confidimus : quae 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 ? 
VIIL 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 qufe his similia sunt 

I Cor 




U 17. IV 

immortalitatem. Et quoniam oportet temperate vivere et juste Deo, - 
rursus : Non erretis : neque adulteri, neque molles, neque masculo- 
rum concubitores, neque fornicatores, neque maledici, neque ebriosi, 
neque fures, regnum Dei haereditare 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 ; eras enim mori- 
mur. Sic autem dispositi, quid distabimus ab asinis et canibus, qui 
nihil de futuro curant; in appetitum euntes et eorum quae post come- 
dere ? Inscii enim sunt moventis intus intellectus. • 

VIIL Fruar vobis in Domino. Vigilate onmem unusquisque mali- 
tiam deponere, et feralem furorem, detractionem, calumniam, turpi- 
loquium, scurrilitatem, susurrationem, inflationem, ebrietatem, luxu- 
riam, avaritiam, inanem gloriam, invidiani, et omne his concurrens : 


1 Cor. XT. 

13, fa. 




*EvSvaao'0€ Be tov Kvpiov rjixSkv 'Iiy- 
<TWv Xptarov, Koi t^j capKo^ tt/jo- 
votav fx^ tromcBe el^ emdvfMag, Oi 
vp€(r0vTepoi, imoTatraeade t& eiri- 
cr^coTra)* ol StaKovoi, to7^ wpecrjSirre- 
po/y 6 \ao^, ToTy irpea^vrepoi^ kou 
Toiy itaKovois* 'Ai/rn/rvj^of €7(0 
TcSv <fw\aTT6vT0}v rairrnv rrfv ev- 
ra^/av* kou 6 ILvpioq eirf jxer av^ 
TCdV SiriveK(0£. 

0\ 01 dvBpe^f frrepyere Toy 70- 
ftercty £/iCi> v ai yvvouKe^, rov^ ofio- 
^vyov^" ol woiSey, roif^ yoveig at- 
ie7a'6€' ol yov€7g, ra reKva eicrpe- 
ipere ev trouSetq, Koi vovdeclcf Ku- 
plov, Tay ev irapdevta T/ftare, wr 
lepeta^ Xpttrrov' rag ev oefivcmfn 
yfipa^t &^ Bwriafrrffpiov QeoG. 0{ 
Kvpiot, fiera ^iSov^ to7^ iovKotg 
emrdao'eTe' ol BovXot, fxera (f)0' 
l3ov To7g KVptot^ e^vinjpeTe7Te, Mj;- 
5ei J ev ifuv apyog earu)' fifjTtip yap 
T^y evdeiai 17 apyia, ToSha ovk 
htiTaiTi^ cbf coy ti, el kou SeSefiai' 
dW* cbf dSe\<f)og inrofJUfiv^crKU}, 'Eirj 
Kvpios fieff vfuiv. 

1 \ ^OvaljJLfjv vjx&v Tcov Trpocevx/iv 
irpoaeitxecrBe, iva 'irjaov ctt/tuj^o). 
HapaTtdefiai vfitv t^v ev 'Avrio- 
^e/iqt eKKhxialav. 'Aaira^ovrou vfxag 
ai eKKKijortai Oi\/7nn;(r/a)v, o6ev 
Koi ypa<l>(a vyuv. ^Aoira^erai vfiag 

Induite autem Dominum nostrum Rom.zui.i4. 
Jesum Christum; et camis curam 
ne feceritis in concupiscentiis. 
Presbyteri subditi estote Episco- 
po, Diaconi Presbyteris, populus 
Diaconis. Pro animabus banc 
ordinationem custodientibus ego 
efficiar : et Dominus sit cum eis 

IX. Commendo vobis, 6 viri, 
dili^ite conjuges vestras : et vos 
muUeres, diligite compares ves- 
tros. Filii, nonorate parentes: 
etvos parentes, lilios nutrite in 
eruditione et disciplina Domini. 
Eas quse 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. Hsec 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, quse est in 
Antiochia. Salutant vos elec- 
tee Ecclesis Philippensium : un- 
de et scribo vobis. Salutat vos 

indui Dominum nostrum Jesum Christum, et camis providentiam Rom.xULi4. 
non fieri in concupiscentiis. Presbyteri subjecti estote Episcopo, 
Diaconi Episcopo et Presbyteris, populus Diaconis. Consimilis ego 
his qui custodiunt banc bonam ordinationem : et Dominus sit cum 
ipsis continue. 

IX. Viri, diligite sponsas vestras ; uxores, conjuges vestros. Pueri, 
parentes prsehonorate : parentes, filios nutrite in disciplina et admo- Epb.Ti.4. 
nitione Domini.' Eas qus in virginitate honorate, ut sacras Christi : 
eas quse in honestate viduas, ut altare Dei. Domini, cum modera- 
mine servis praecipite : servi, cum timore Dominis ministrate. Nul- 
lus in vobis otiosus maneat : mater enim indigentise otiositas. Hoc 
enim non prsecipio, ut existens aliquis, etsi ligor: sed, ut frater, ad 
memoriam revoco. Sit Dominus vobiscunL 

X. Fruar vestris orationibus. Orate ut Jesu fruar. Com- 
mendo vobis eam quse in Antiochia Eeclesiam. Salutant vos 
Ecclesise Philippensium ; unde et scribo vobis. Salutat vos 



eiyaptOTc^t OTrouSa/wy inrYjperovvTi 
fioi ev Ttdo'tv, 'AtrTraferoi vfid^ 
'AyaOoTtovg 6 SiaKovog, 6 €k ^vpia^. 
Of aKciKovBei iJLoi ev Xpiarto. *A<r7ra- 
cacrde aKKfj\ov^ ev ay/iu) iptX^/xaTt* 
*A(nra^ofiat iravra^ Ka) ird<rag, rov^ 
€v Xpt<TT<i, Epp<Mi(rde (TiifiaTt Koi 
ylnfj(TJ Koi TTvevfiari ev), Koi kfiov 
fjiij eTttKadYiaOe. *0 ILvpio^ fieff 

Philon diaconus vester; cut et 
ego gratias ago, bene mibi ser- 
vient! in omnibus. Salutat vos 
Agathopus diaconus de Syria : qui 
me sequitur in Christo. Salutate 
invieem 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 

2 Gir. li 

Philon diaconus vester ; cui et gratias ego ago, studiose ministranti 
mihi in omnibus. Salutat vos Diaconus, qui ex Syria sequitur me in 2Cor.xi:i 
Christo. Salutate ad invieem in sancto osculo. Saluto universos et 
universas in Christo. Valete anima et spiritu : et mei non oblivisca- 
mini. Dominus vobiscum. 




'lyvarto^, 6 kcu &eo(l>6po^t eKKKijatq, 
ifKeripievri into Qeov, eK\e\eyfJL€vrf 
into XptaroVt ircipotKovcrri ev 2(;- 
f)/(qt, Kou TTpcoTj; XpiOTov ewwvu- 
fjLiav \a/3ova7f, t§ ev 'Avrio^etq^ 
ev Qelo UaTp), kou ILvpit^ 'Irjaov 

A'. 'EXa0p(i fioi KOi Kovfpa ret 
ieafiOL 6 Kvpio^ veTTotTjKe, /jLaBov- 
ra etpijveveiv v^d^, koi ev Tracrj; 
ofiovotq, (rapKiKft tc Koi irvev/jLa- 
riK^ Siayetv* HapaKoKH ovv vfxdg 
eycD 6 oea-fiiog ev Kt/p/o>, a^tW 
itepmarfjcrat r^g icA^ycrewy Jjg ck- 
Krjdrp-ef ^vKaTToyievoi ray etcrKO- 
lutraaas alpeaetg tov Uovjjpov, ht 


Scripta ex Philippis. 

Ignatius qui et Theophorus, Ec- 
clesiae Antiochensi misericor- 
diam a Christo consecuts, habi- 
tanti in Syria, quae prima Christi Act. xi. 21. 
cognomen accepit, quae 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 camali et spirituali 
vos transigere. Rogo igitur vos 
ego vinctus in Domino, digne am- e?^ i^ < 
bulare vocatione qua vocati es- 
tis: custodientes vos ab intro- 

euntibus hseresibus malignis, ad 


Ignatius, qui et Theophorus, Ecclesise habenti propitiationem a Deo, 
dilectae a Christo, advense in Syria, et primee Christi cognomina- AcLxiee. 
tionem accipienti in Antiochia; in Deo Patre, et Domino Jesu 
Christo, gaudere. 

I. Levia mihi et non onerosa vincula Dominus fecit, discenti pacem 
habere vos, et in omni concordia carnali et spirituali conversarL De- 
precor igitur vos ego vinctus in Domino, digne ambulare vocatione EpbiT.i 
qua vocati estis : observantes vos ab inductis haeresibus Maligni, in 



anaT(i kou diroiKeitf rHv TreidofMe* 
vav avTS>' irpofTeyetv Se t^ t5i^ 
'Attooto^cov iiioLyjjt Koi v6/x(0 Koi 
itpoipfirat^ Triarevetv* itacav 'lov 
iaiKtiv Koi 'E\KriviK^v dtropplyfrai 
Tr\avi]v' Koi fitjre irTjjdog BeHv 
€Trei(rdy€iVf ftjfre rov Xpiarov dp- 
veicrdai irpot^trei rov evo^ GeoS. 

B'. Mcixr^y re yap 6 TriOTof Se- 
pdituiv rov Qeov etTru^v, Kvpios 6 
©eoj (Tov, Kvpiog e«9 earl' Koi rov 
eva Koi fJLovov Krjpv^ag Seov, cb/io- 
\6yri(rev eidk^ f^cu tov Kvpiov 
rifxHv, \6yu>v' Kvpio^ e/^pe^ev eiri 
^oSofia KOii Tofioppa irapd Kvpiov 
wvp Koi Se«oV KOi irdKiV Entev 6 
060$*, 7rQi^(ra>f(6v avdpunrov Kar ei- 
Kova ^fjLerepav' Ka) hrolriarev 6 ©eoy 
Toi' avBpuytrov, kot etKova Qeov 
eTrolrjirev avrov' kou e^^g' 'Ev ei- 
Kovt Qeov eitotriae rov avdpoyjrov, 
Ka) an yevrjaerai avBpuyirog^ <l>tj(rt' 
UpofpYJTriv vfiLV dvaan^aei Kvpto^ 
€K Ta>v dSeKijyiiv vficiVf cb; efxe, 

r'. Ol Je Upo(l>rJTai, e/Trdvrej cby 

€K TtpOGUmOV TOV QcOV, '£7(0 060$* 

TipSiTog, Ka) eyia flerd TavTa, Ka) 
irT^v kfJLov ovK ecTi Qeog, irep) tov 
UaTpog tUv oXa)v Keyovat. Ka) ite- 
p) rov Kvpiov ^fiS^v 'Irjaov Xptarov* 

seductionem et perditionem con- 
sentientium eis. Intendere autem 
Apostolorum doctrinse, et Legi 
atque Prophetis credere : omnem 
Judaicum atque Paganicum erro- 
rem abjicere ; et neque multitu- 
dinem Deorum admittere, Deque 
Christum ad excusationem unius 
Dei Degare. 

II. Moyse fideli famulo Dei ad 
populuqi dicente : Dominus Deus 
tuus Deus unus est Et unum 
atque solum prsedicans Deum, 
eonfessus est statim etiam Domi- 
num nostrum, dieens. Pluit Do- 
minus super Sodomam et Gomor- 
ram ignem et sulphur a Domino 
decaelo. Etiterum: EtdixitDeus; 
faeiamus hominem ad imaginem 
et similitudinem nostram. Et 
rursum : Et fecit Deus hominem ; 
ad imaginem Dei fecit ilium. Et 
pauIo post : Ad imaginem Dei fe- 
cit hominem. Et quia nasciturus 
erat homo, sic ait: Prophetam 
suscitabit vobis Dominus Deus 
vester de fratribus vestris sicut 

III. Nam et Prophetae ex per- 
sona Dei dixerunt : Ego Deus 
primus, et ego post haec ; et prseter 
me non est Deus. Hoc autem de 
Patre omnium dixerunt De Do- 
mino vero nostro Jesu Christo 

Deot. vi. 4. 




Gen. ▼. 1. 

Deot xviU. 

15. com 

Aet. iu. 22. 

et viL 37. 


deceptione et perditione persuasorum ab ipso. Attendite autem 
Apostolorum doctrina}, et Legi et Prophetis credere ; omnem Genti- 
lem et Judaicum abjicere errorem : et neque multitudinem Deorum 
inducere, neque Christum negare occasione unius Dei. 

II. Moyses enim fidelis servus Dei, dieens ; Dominus Deus tuus, 
Dominus unus est, et unum et solum prsdicans Deum, eonfessus est 
confestim et Dominum nostrum, dieens : Pluit Dominus super Sodo- 
mam etGomorram ignem a Domino et sulphur. Et rursus : Et dixit 
Deus, faeiamus hominem secundum imaginem nostram et secundum 
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- 
tribus vestris sicut me. 

III. Prophetae autem, dicentes ut ex persona Dei; Ego Deus 
primus, et ego post hsec, et prseter me non est Deus; de Pa- 
tre omnium dicunt. Et de Domino nostro Jesu Christo: 

Deot. vi. 4. 



6en.T. 1. 
et ix. 6. 

Deot xriii. 

15. com 
Act. iii. 22. 

et Yu. 37. 
Eaai. xliv. 6. 



iio^f ipaj(riv, eoodtj r^ynv, ov ii apyrj 
hu rov (jnyiov avrov eartv avcodev, 
Koi KoKeiTou TO ovofia avrov iieya- 
X)7ff ^ovT^rj^ a77€\o5, Savfiaxrrog, 
(Tvyifiov'Ko^t 0605 lirxypog, e^ovator 
irrfj^. Kai itepi rijg evavOpcimi^ 
(recor avrov' *lSoif 17 irapBevog ev 
yaarp) \^6Tai, kcu re^erai viov, 
Ka) KOLKeaovai ro ovofia avrov 'E/x- 
fiavoxr^K Ka) irep) rov irdBov^' 
*Q,^ irp6l3arov eiri a^ayffv rjyjBrj, kcu 
«bj dfJLvo^ kvavrlov rov Kcipavro^ 
avrov a<l>u>vo£' Ka^o) cbs* dpvlov 
aKaKov ayofievov rov Bv&rOai. 

A '. Ofre Eia77eX/0Ta/ elitovre^ 
rov eva Harepa fiovov aKfjdivov 
Qeovt Kou rd Kara rov Kvpiov ^fiHv 
ov TrapeKiTtov, oA\* eypayjrav 'Ev 
dpj(jff rjv 6 Aoyog, Ka) 6 Aoyog rjv 
irpo^ rov &eoVf kou Qeo^ rjv o \6r 
yoi' oirroj rjv ev dpxv Tpoy rov 
©eov* iravra it avrov eyevero, kou 
jfw/oif avrov eyevero ovSe ev & ye- 
yove, Ka) irep) r^ evavOpomij- 
aewj' *0 A070J, ^170-1, cdp^ eye- 
verOf Kat etTKi^voxrev ev ^fiiv Ka), 
Bl/SKo^ yeveaeuig 'Irja-ov Xpiarov 



raraum Prophets proclamave- 
runt, dicentes : Ecce puer natus EkLo.! 
est nobis, et filius datus est nobis, 
cujus initium est desuper: et vo- 
cabitur, inquiunt, nomen ejus 
Magni consilii An^elus, admira- 
bills, consiliarius, Deus fortis, po- 
testatem habens, Prineeps pacts. 
Nam et de incamatione ejus ex 
Virgine dicunt: Ecce Virgo in Esai-vi. ♦ 
utero coneipiet, et pariet Mum, j,^™\ 
et vocabitur nomen ejus Emma- 
nuel. Et de passione ejus nihilo- 
minus adjecerunt, dicentes : Sicut Euiii: 
ovis ad occisionem ductus est, et 
sicut agnus coram tondente se 
sine voce. Et iterum, ipse de se 
ipso referensy dicit: Ego autem, Jer.sLi? 
sicut agnus innocens, ductus sum 
ad immolandum. 

IV. Nam et Evangelistse di- 
centes, unum solum verumDeum Job-iTiii 
esse Patrem ; etiam quse ad Do- 
minum nostrum Jesum Christum 
pertinent non praetermisenmty sed 
potius perscripserunt, dicentes: 
In principio erat Verbum, et Ver- Joh.Li.ii 
bum erat apud Deum, et Deus 
erat Verbum. Hoc erat in prin- 
cipio apud Deum. Onmia per ip- 
sum facta sunt, et sine ipso CEu:tum 
est nihil. Sed et de incamatione 
ejus subjunxerunt, dicentes: Et Joh-iu. 
Verbum caro factum est, et habita- 
vit in nobis. Et iterum: Liber, in- Mat,Li. 
quiunt, generationis Jesu Christi, 

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^ni^'*- 
utero coneipiet, et pariet filium ; et vocabunt nomen ejus Emanuel. 1^^023. 
Et de passione; Ut ovis ad occisionem ductus est, et quasi agnus En>j!^J 
coram tondente ipsum, sine voce. Et, Ego sicut agnus innocens due- ^.^^19. 
tus ad sacrificandum. 

rV. EtEvangelistse dicentes, unumPatrem solum verumDeum; etqnse hh-ivii 
secundum Dominum nostrum non dereliquerunt, sed scripserunt: In Job.Li.2.3 
principio erat Verbum, et Verbum erat apud Deum, et Deus erat Ver- 
bum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et 
sine ipso factum est nihil. Et de inhumanatione : Verbum, ait, caro fac- ^^ *- ^^ 
tum est, et inhabitavit in nobis. Et, Liber generationis Jesu Christi, Vzin 



viov Aa/SiSt vlov 'A)8f>ad/i' 0< Se 
'AitoaroTiOi ebrovre^, on 0eos' eiy 
eoTiv, etitov o\ ainoh on e/j ^ou 
fiea-tTff^ 06oS Koi dvOpciyirtav' Koi 
TTfv evcuyfJiaTLiHrtv kou to irafioj ovk 
evjjiTyyvOtjaav rl yap <j>ri(Ttv; av- 
Op<jjnro£ 'liycToGy X/t)t<rToj, 6 Sovf eav- 
Tov inrep rfjg tov Koafiov fw^y koi 

£ \ nay oZv Sorts eva kou fiovov Ka- 
raYY€?sX€t Qeov, hr* avaipeoei rfj^ 
TOV Xptarov SeoTjyToy, ear) 5/aj9o- 
hou ica) e)(8po£ iraaij^ hKatoavvris' 
o re ofjLoTioyiiv XpioroVf ov rod 
TFotijcavro^ rov KoapLOv viov, ah\ 
er^pov Tivoy ayvanTroVt itap tv e^ciy- 
pv^ev 6 vopLos KOii oi irpoip^TJfTaii ov- 
T0£ opyavov eariv avrov rov 5/a- 
fioKov* o re rriv evavOptynrjiriv wo- 
paiTovfievo£9 tea) rov crravpov eirai- 
o^i/o/xevoy, Si* ov SeSefiai, ovrog 
ecrrtv avrt^ioroq' o re y\fihJov av- 
Oponrov Keytav rov Xpiarov, htapa- 
Toy eoTi Kara tov Ilpo<f}rjri]v, ovk 
erii Qeio irenoiBt^g, aXK' hu dvBpcih' 
V9* dto KOU aKapTTo^ eo'Ti, Trapa- 
7r\);<r/a)y t^ dypioixvptKri. 

5"'- Tavra ypa<j>i») vfxiv, o) 
toO Xptarov veeKata, ov avvet- 
9a>y vp!tv TO rotovTO . <l>p6vYfixoL, a\- 
Xa Trpo(f}v\otrr6fi€vo£ v/Liay. coy ira- 
rfjp ra eavrov reKva. BXeirere 

filii David, filii Abraham. Apos- 

toll quoque Christi, asserentes quia 

Deus unus est, adjecerunt, di- ^^'e!"* 

centes : Unus Deus, unus et Me- Gal. m. 20. 

diator Dei et hominum. Et de 

incarnatione ejus ac passione non 

erubuerunt; sed potius fidueia- 

liter subjunxerunt, dicentes: Ho- iTim.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 justitis. Qui au- 
tem non confitetur Christum fi- 
lium esse ejus qui fecit mundum, 
sed alterius cujusdam incogniti, 
praeter eum quern prsedicat Lex 
et Prophets; hie organum est 
ipsius Diaboli. Quicunque autem 
incarnationem Christi recusat, et 
crueem ejus erubescit, propter 
quam ego vinctus sum ; hie est 
Antichristus. Quicunque vero pu- 
rum hominemdicit esse Christum» 
maledictus est, secundum dictum 
Prophetae, non in Deum fidens,sed 
in hominem tantum. Propterea et 
infructuosus est, quemadmodum 
tamariscus quae est in deserto. 

VI. Hsec scribo vobis, cum 
sim Christi novellum olivae ; 
non ignorans vos taliter sa- 
pere: sed prsecustodio vos, si- 
cut pater filios suos. Videte 

filii David, filii Abraham. Apostoli autem dicentes, quoniam Deus est ; 
dicebant illi ipsi, quoniam unus et mediator Dei et hominum. £t in- 1 Cor. viii. 
corporationem et passionem non erubuerunt. Quid enim ait? Homo Q^j^j^'go. 
Jesus Christus ; qui dedit semetipsum redemptionem pro mundi vita. iTim.iL5,6. 

y. Omnis igitur qui unum annunciat Dieum, in interemptione 
divinitatis Christi ; filius est Diaboli, et inimicus omnis justitise. Et 
qui confitetur Christum, non ejus qui fecit mundum filium, sed alte- 
rius cujusdam incogniti, praeter quem praedicavit Lex et Prophetae, 
iste organum est ipsius Diaboli. Et qui inhumanationem renuit, et 
crueem 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. xtu.5.6. 
sine fructu est, proximus agresti myricae. 

VL Haec scribo vobis, Christi ju ventus ; non oonscius vobis habere 
talem sensum : 9ed pracservans vos, ut pater proprios filios. Videte 




ovv Toi/g KaKevrpexjEig epyara^fTovg 
e)(6povg rov oravpov rov Xptarov, 
S>v TO reKog airciiKeia, u)v jj So^a ev 
T^ aiayyvri avrciv, BA.eTreTe toi/j 
Kuvag Touj eveovg, roitg oipeig tov£ 
avpoixevovg,Ta <pt\6$opa dpaKovrtOt 
TO J dcnriSag, roifg jSaatXlaKovg, rovg 
(TKopTrlovg' ovTot ydp elcri Bcieg 
oKcavo), avOpcuTro/xifxoi iridrjKoi. 

Z '. ILavKov KOLi Herpou yeyova- 
re fxadijTai' firi diroKear^Te t^v ira- 
paO^KTjv* fivTiixovev(TaTe EvoSiov rov 
d^iOfiaKaptOTOv irotfxevog v/icdv, &g 
TTjoflroj kvexetptcOri itapd rSiv 'Atto- 
(TToXcdv rijv v/xerepav ir/wxrracr/av. 
Mil KoraicrxyvoiiJiev rov itaripa' 
yevci>fxe6a yvrfatot iraiSeg, a7\\a firj 
voOoi. Oiiare oWwy avvavecrrpa- 
ffitjv jxeff vfx&V & trapuiv eKeyov 
ifiLv,rauTa Koi diriiv ypd<l>u>' Ei rig 
ov (f)t\ei rov Kvpiov *lr}aovv, tfria 
dvadefxa. Mtixrjral yuov yiveade, 
*Avriyln/)(pv vfiSiv •yevoZ/Lti/v, orav^Irj- 
aov hnirvy^jji. Mvrifxoveuere yuov rS>v 

H ' OJ Trpeal3urepoi, iroifidvare ro 
kv Vfuv iroiiivioVt eiag dvaSei^ri 6 (deog 
rov iiehKovra apyeiv vfxHv eycn ydp 
ijdri (ntevdofiout ivaXpiorov Kepirjcta, 

ergo malignos operarios, inimi- ™* *j*- 
cos crucis Christ! ; quorum finis 
interitus, quorum Deus venter 
e8t» 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- 
turn quod vobis commendaverunt. 
Mementote digne beatissimi Evo- 
dii Pastoris vestri; qui primus 
vobis ab Apostolis antistes ordi- 
natus est. Non confundamus pa- 
trem : sed efficiamur certi filii* 
et non ad ulterini. Scitis qualiter 
conversatus sum inter vos. Quse 
ergo praesens dicebam vobis, haec 

nunc et absens scribo. Si quis 1C0r.zTt.22. 

non diligit Dominum Jesum, sit 

anathema. Imitatores mei estote. 

Pro animabus vestris ego efficiar, 

quando Christum meruero adi- 

piscL Mementote vinculorum 01. i v. is. 


VIII. Presbyteri, pascite gre- iPet.T.2. 
gem qui in vobis est ; donee os- 
tendat Deus eum qui futurus est 

in vobis rector. lEgo autem nunc 
festino : ut Christum lucrifaciam. V'l":.!'- ^ 

Phil, iiu S. 

igitur in malum currentes operatores, inimicos crucis Christi ; quo- PhiL iii. 
rum finis perditio, quorum Deus venter, quorum gloria in confusione ^^' ^'* 
ipsorum. Videte canes sine voce, serpentes surrepen|es, infoveatos 
dracones, aspides, basiliscos, scorpiones. Isti enim sunt thoes vulpes, 
hominis imitatores simise. 

VII. Pauli et Petri fiatis discipuli : non perdatis depositum. Re- 
cordamini Euodii digne beati Pastoris vestri ; qui primus ordinatus 
ab Apostolis in vestram prselationem. Non erubescamus patrem : 
fiamus proprii pueri, sed non nothi. Scitis qualiter conversatus sum 
vobiscum. Qus prsesens dicebam vobis, hsc et absens scribo : Qui 1C0r.xTi.22. 
non amat Dominum Jesum, sit anathema. Imitatores mei estote. 
Consimilis animae vobiscum fiam; quando utique Deo potiar. Me- Coi.if. is. 
mentote meorum vinculorum. 

VIII. Presbyteri, pascite eum qui in vobis gregem: usquequo iPrt.T.2. 
ostendat Deus futurum principari vobis. l^o enim jam sacri-2Tiin.iT.6. 
ficor, et tempus resolutionis mesB instat, ut Christum lucrificiam. ^^^^ ' 



0« iidKovoi ytvuHTKeroiaav oTov el- 
aiv d^Kd/xaTos*, kou oitovda^eTcaa'av 
afxefitrroi eivai, ?va u)Ct fUfiTjTcu Xpi- 
<rroS. *0 Kaog inroraaaeo'dca roig 
irp€(Tl3vTepoig kou roig haKovotg. Al 
vapOevot yivftHrKertaaav rivi Kadte- 
pcixrav eavrag. 

0' Ol avSpeg arepyeruxrav rag 
6fJLo^vyov£, fivrjfxovevovTeg^ on fiia 
€v), ov itoTOiai ew eSodria-av ev rrj 
fCTtaet, Al yvvaiKeg Tifiaroxrav 
Toifg avipag, a>; adpKa iSlav fjirjde 
ef ovofxarog avTovg ToKfidroxrav 
Ka\e7v' au)(f)povt^€T(ji)aav Se, ftovovg 
avdpag rovg ofxo^vyoug eivai vofii- 
^ovtTOu, oi£ Koi Yjvciidrjaav kotol yyuy- 
foyv 0eot!. Ol yov^g, to. rcKva teat" 
Seuere iraiSeiav iepdv, Ta TCKva, 
Tifiare roig yoveig, Yva ev vixlv ij, 

l\ Ol Secmoratt firi v'!Tepri<f}avu}g 
ToTs* SovTioig Trpocre^ere, fxtjiovixevot 
Tov t\tjtikov 'Icd)8 etTTovra' E/ 8e 
KOLi €<f)av\taa Kp^fia Sepdvovrog 
fiov, rj Sepairalvrjg fiov, Kptvofiivcav 
avriiv irpog fie' rl yap Tro/jjcro), 
kdv eracriv yiov 6 Kvptog votrjaifrat ; 
KOi TO e^fjg entaTaa-de. Ol SovKot, 
fiff 7rapopyll^€7e roifg Seairorag ev 
fU/Sevi, iva fir/ ica^cjv avf^Kearcav 
iavToig airtoi yevija-de, 

lA '» MrjSeig dpyog ea-Oteru), iva fxfj 
pefifiog yevijrat, Ka) iropvoaK&irog, 

Mal.ii. 15 

Mat. xix 


Diaconi agnoscant cujus sint dig- 
nitatis : et studeant esse inculpa- 
biles, ut sint Christi imitatores. 
Populus subditus sit Presbyteris 
et Diaeonis. Virgines cognoscant 
cui se eonsecraverunt 

IX. Viri diligant conjuges suas : 
memores quia una uni, et non 
multae uni in principio creaturae 
datse sunt in possessionem. Mu- 
lieres honorificent viros suos, ut 
camem suam : et non audeant 
proprio nomine eos vocare. Sciant 
autem solos viros suos compares 
esse ; quibus et conjunctse sunt 

secundum ordinationem Dei. Pa- 


rentes, erudite filios eruditione 
sancta. Filii, honorate parentes : 
ut bene sit vobis, et sitis longsevi EpiuTi 3. 
super terram. 

X. Domini, nolite superbe ser^ 
vis uti : imitantes patientissimum 

Job, dicentem; Si prave judi- jobxuL 
cavi servum meum, aut ancillam ^^' **• 
meam; judicer ego ab eis: quid 
enim facian>, si interrogationem 
Dominus fecerit de me? et cse- 
tera, quse sequuntur, bene nostis. 
Servi, nolite ad iracundiam in 
aliquo pro vocare dominos : ne 
forte aliquid mali fiat vobis ; et 
vos ipsi vobis eritis rei. 

XL Nemo otiosus manducet; 
ne vagus et fornicarius efficiatur. 

Diaconi cognoscant cujus sint dignitatis: et studeant immaculati MrI.h.15. 
esse, ut sint imitatores Christi. Populus subjiciatur Presbyteris et ^^ f^ 
Diaeonis. Virgines cognoscant cui eonsecraverunt seipsas. 

IX. Viri diligant conjuges: recordantes quoniam una uni, non 
multffi uni datse sunt in creatione. Mulieres honorent viros, ut pro- 
priam camem : neque ex nomine ipsos audeant vocare. Castificent 
autem ; solos viros conjuges esse existimantes, quibus et unitae sunt 
secundum sententiam Dei. Parentes, filios erudite disciplinam sa- 

cram. Filii, honorate parentes : ut bene vobis sit Eph. ft. s. 

X. Domini, non superbe servis prseferamini : imitantes Job, di- Job xxxi. 
centem; Si autem et depravavi judicium servi mei, vel ancillae meie, *^'^** 
judicatis ipsis ad me. Quid enim faciam,si scrutinium mei Dominus 
feciat ? et quae deinceps, scitis. Servi, non irritetis dominos in ira : 

ut non malorum insanabilium vobismet causae fiatis. 

XL Otiosus nullus comedat ; ut non negligens fiat et fornicarius. 



MeBrj, opyti, <f}06vog, XoiSopla^ Kpav- 

ev Vfi7v» Al x^joa^ fitj (nraToAa- 
Tioa'av, ?va fir/ KaraoTptiviaaftxri 
Tov \6yov. Tc5 Kaiaapi inrora- 
yrire, ev ofy aKivivvoq 17 tnroTayij. 
Toif£ apypvra^ fitj epeOl^ere etg ira- 
po^viTfiov, tva firj iSne iafiopiirjv roiq 
(t]Tov<ri Kaff vfxZv, Hep) Se yorj- 
relag, tj traidepacTTiag, t) (p6vov, ite- 
ptTTov TO yp&ipeiv, oirirre ravra kou 
Toi£ eOvecriv arniyopevrat irpdrreiv. 
TavTa ovj(^ oj aTTocrroKo^ itapaKe- 
Kevofxat, aAA.' us* <rvvSov?^o^ v^Hv 
into fit ixvrjorKcj vfxd^. 

IB'- 'Acnrafo/Lta/ to ay tov irpe- 
(T^vreptov, ^Aaira^ofiat tov^ lepov£ 
StaKovovg, Koi TO irodetvov fiot ovo- 
fia, &v errlSotiJU dvTt kfiov ev vvev- 
Hart ayttii, orav Xptarov entru- 
jfW ov avTtylrvxpv yevotfJLijv. 'Aoira- 
^ofiat inroitaKovovg, avayvaHrra^, 
yjra\Tagfirv\<jiipoif£f roifg KoirtcivTa^, 
eiropKiardgf ofJLoKoytjrag. *AoTra- 
^ofiai rag tf^povpovq tS>v aytcav irv- 
\<!>vu)v, Ta£ ev Xptar<i haKovov^. 
^Aairal^oiiat ra^ yptOTohrprrov^ 
TtapBevovg, cdv ovatfJifjv ev Kvpti^ 
*lri(Tov. ^AoTrd^ofxat rov \aov Ki/- 
ptov airo fUKpov eu)^ fieydXov, kou 
Ttdo'ag TOtf d9e\(f>ds fiov ev ILvptij^ 

Ebrietas, iracundia, invidia, mali- 
loquium, clamor, blasphemia, non Eph. ▼. 3. 
nominetur in vobis. Viduae non 
in deliciis agant; ne per luxu- 
riam abjiciant verbum. Ceesari 
subditi estote in his in (juibus 
sine periculo est ipsa subjectio. 
Principes nolite exasperare : ne 
detis occasiones adversom vos 
quserentibus eas. De malefieiis 
autem et veneficiis, vel homicidio, 
ex abundanti est scribere vobis : 
quando hsec etiam in Grentibus 
abominabile sit agere. Hsec au- 
tem non sicut Apostolus prseci- 
pio; sed sicut conservus vester, 
commemorans vos. 

XII. Saluto sanctum Presby- 
terium. Saluto sacrosanctos Dia- 
conos, et desiderabile mihi nomen 
ejus quern 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. Saluto custodes sanctarum 
portarum, Diaconissas, quse sunt in 
Christo. Saluto susceptricesChris-< 
ti virgines ; quas ego nutrivi in 
Domino Jesu. Saluto pudicissi- 
masviduas. Saluto plebem Domi- 
ni, a minimo usque ad maximum, 
et omnes sorores meas in Domino. 

Ebrietas, ira, invidia, contumelia, clamor, blasphemia* neque nomi- Eph.?. 3. 
nentur in vobis. Viduae non delicientur ; ut non aberrent a sermone. 
Caesari subjicimini, in quibus non periculosa subjectio. Principes non 
irritetis in amaricationem : ut non detis occasionem quserentibus ad- 
versum vos occasionem. De incantatione, vel puerili desiderio, vel ho- 
micidio, superfluum scribere: quum hsec et Gentibus prohibita sunt fie- 
ri. Hcec 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, existeutes 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. 



ir'. 'AoTtal^ofiai Katraiavov, Koi 
TYfv ofiol^uyov auToO, Koi ra 0iX- 
rara avrov reKva, 'A<nrafeTa« 
u/xfif ILo7sxfKapmo£t o a^iOTtpemj^ 
eniaKOTTog, o) kou fie\et irep) vfjiiiv' 
6d KOi irapedefojv Vjid^ kv Kvjo/9* 
KOU vaaa ie fj eKKhricia ^fivpvaitav 
fxvrjfioveuei v/uuov ev racV irpoaeuxoug 
ev Kvpi<fi. 'Acnraferai vfidg *Ovjj- 
(Tifw^f 6 'E^etr/wi' itoifirjv. 'Acnra- 
l^erai vfias Ai/jLias", 6 Mayvrjaia^ 
eTTKncoTToy. 'Acnraferat v/uta^ Uo- 
7\vl3to£, 6 TjOoWa/wv. 'Acnrafoi/ro/ 
vfxa^ $/Axi>v Kai 'A7a0o7rot;s-, oc ha- 
KOV019 ol cvvaKoKovOol yuov, *h.(nta- 
(rao'Oe aS\rj\ov£ ev ayli^ ifa'Kjf' 

lA'. Tavra aito ^iTJinriov ypa- 
ifHin vfiiv. 'Epptafievovg vfiS,^ 6 cov 
fjLovo^ dyevvrprog, ita rov irpo a/co- 
vtav yeyevvrifievov, StafpvKa^ei irveu- 
fiari KOU aapKi, kou tSoifu vfia; ev 
rrj rov Xpiarov ISacrtKetq. 'Acnra- 
^ofiou Tov dvT efxov /xeA^ovra ap- 
')(etv vfiwv' ov KOU ovcufirjv ev Xpi- 
OTO). '^Eppcixrde 060) KOU Xptarid, 
Tfe^oiTtcixevoi t5 *Ayt<fi Hvev/JLaTt. 

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 omnia Eeclesia 
Smymensium memor est vestri 
in orationibus apud Deum. Sa- 
lutat vos Onesimus, Ephesiorum 
Pastor. Salutat vos Damas, Mag- 
nesias Episcopus. Salutat vos 
Polybius, Trallianorum antistes. 
Salutat vos Philon et Agathopus 
diaconi ; qui me sequuntur. Sa- 2Cor.xuLi2. 
lutate invicem in osculo sancto. 

XrV. HsBc autem a Philippis 
scribo vobis. Incolumes vos ille 
qui est solus ingenitus, per ilium 
qui est ante secula natus, spiritu 
et came custodiat : et videam vos 
in regno Christi. Saluto eum 
qui post me fiiturus est princeps 
vester : quem et adquisivi in 
Cbristo. Incolumes estote Deo 
et Christo, illuminati Spiritu 

XIII. Saluto Cassianum* et conjugem ipsius, et filios. Salutat vos 
Polycarpus, digne decens Episcopus, cui et cura est de vobis : cui et 
commendavi vos in Domino. Sed et onmis Eeclesia Smymseorum 
memoriam habet vestri in orationibus in Domino. Salutat vos One- 
simus, Ephesiorum Pastor. Salutat vos Magnesius Episcopus. Sa- 
lutat vos Polybius, Trallaeorum. Salutant vos Philon et Agathopus 
diaconi, consecutores mei. Salutate ad invicem in osculo sancto. 2Gor.»ii.i2. 

XrV. Haec 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. 



*lyvaTtog, 6 Koi Q€o<p6po^, r& Seo- 
rifJL^(o Kcu TTodeivoraTip, aefivo- 

TCtTO), 'Xpt<TT0<f>6p(0, TTi/etz/xaTo^xJ- 

p<f>f yvijo'tip TCKvio €v triarei koi 
ayairrjf ^Hptavt StaK6v(»> XpKTTov, 
tnrrjpeTTj Qeov, ydpi^, eheog, Koi 
eipfjvrj airo rov iravroKparopog 
06oS, Koi Xptarov 'Irjaov rov 
Kvpiov fjfiHv, Tov fxovoyevovg av- 
rov vlov, rod dovrog eatrrov inrep 
T&v apLaprtSiv fniSiv, oitu)^ e^e- 
\tjTai rffia^ €k tov evearSiTog 
aicjvog itoVripoVf kou (tu^ot^ ets 
TYfv ISao'iKelav avTov ttjv ewov- 

A'. HapoLKdKSi ere 6v 06€d irpoa^ 
deivat TO SpofXip aov, Koi CKStKeiv 
(TOV TO a^liafia. T^j av/jLijxavia^ rijg 
itpog Tov£ aylov^ il>p6vTil^€' tovs 
ao'deueo'Tepovg jSaaral^e, fva ttXtj- 
puxnig TOV vofJLov TOV XptoTov. N17- 
areiaig koi Serjaetri <r^oAafe, dAAa 
fiYf ifieTpcag, tva fi^ (rairrov leara- 
I3a?i^£' Oivov Koi KpeHv ^yj itavrri 
ane^ov ov yap ecrri /SSeKvKTa' Ta 
yap dyaOa r^f yfjg, ^rjcrit ff^ayetrOe' 


Ecclesise Antiochense Diaconom : 

quern ei Dominus ostendit sessunim 

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 Ga). i. 4 
pro peccatis nostris, ut redime- 
ret nos de hoc prsesenti seculo 
maligno, et salvos faeeret in 
regnum suum coeleste. 

I. Rogo te in Domino adjieere 
ad eursum tuum, et defendere 
dignitatem tuam : consonantiae 
quae est ad Sanetos euram ge- 
rere. Infirmiores suffer; ut ad- 
impleas legem Christi. Jejuniis Gaivii 
et orationibus vaea : sed non ul- 
tra mensuram, ne teipsum dejieias. 
Vino et carnibus non ex toto absti- 
neas: non enim sunt abominabiles. 
Bona, inquit, terrse comedetis. Eaai.!. 19. 


Diaconum Ecclesis 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 
Jesu Christo Domino nostro, unigenito filio ipsius; qui dedit gaaA. 
semetipsum pro nobis et peccatis nostris, ut eriperet nos ex prse- 
senti seculo nequaro, et salvaret in regnum ipsius supercGsIeste. 

I. Deprecor te in Deo apponere cursui tuo, et justificare tuam 
dignitatem. Concordiamque ad Sanetos cura. Infirmiores porta; Gairii 
ut impleas legem Christi. Jejuniis et orationibus vaca: sed non 
immoderate, ut teipsum prosternas. A vino et carnibus non omnino 
abstine : non enim sunt abominabilia. Bona enim terree comedite, ait. Esai l19. 



Kai, ^'ESeade Kpea oag \(Z]^ava. Ka), 
Olvog evfppalvet KapSiav avOp&Kov, 
Koi eKaiov i\apvvei% kcu apro^ are- 
pifyc ahXa iJL€ti€Tprip,€V(ag Koi eu- 
TafCTWf, &£ 06oS j(pprfyovvroi. T/j 
yap if^ayerait fj Ttg Ttterat 'nape^ 
auTov; oTi ein koKov, avrov' Koi 
eiTi dyadovt avrov, T§ avayvciy- 
aei Ttpiaex'^f ^va yji fxovov avro£ 
eii^^ Tovg vofiov^, aAAa kou aAAois* 
avTovg €^rjyd» ^ &eov aSTsjjTijg, 
OvSeig (rrpaTevop-evo^ epLicKeKerai 
rcu^ ToC j8iou Ttpayiiareiai^^ Xva rio 
CTparoKoyfjaavri dpeari' idv Je kcu 
aBKrj Tt^, ov ore^avotrrai, eav fivf 
vofilfxcag a6\rjaif. 'Kvri>\nr)(pv aov 
€yi> 6 ieap-to^. 

B'. Hay o Keyoiv irapa rd ha- 
rerayfieva, Kq.v a^ioTrttrrog j;, kclv 
vi70T6V{7, Kuv vapdevevrjt Kq,v crrjfieia 
iro/p, K^v irpoijyrirevrit \vko^ crot 
0aive(r0ci>, ev ntpo^arov Sopq,, ttjoo- 
jSccTCi)!^ ipOopdv Karepyal^ofievog. Ei 
Ti J apveirat rov aravpov, icai to ird- 
605 hraioyyverai, eorw aot oj av- 
Toy 6 dvTiKeifievog, k^v xfrui/xiV}; rd 
inrdpxovTa irruyxpig^ kI^v opij fiedt^ 
OTf » KCLV vapaSQi to (rcj/xa eiy «ca&- 
(Tiv, eoTCi) coi jSSe^uKTos'. Ef Tiy ^au- 
Ai(^6i Tov vojiov, t] Tov^ Ttpoifirfra^, 

Et, Games ut olera manducabitis. Gen. ii. 3. 
Sed et, Vinum latificat cor hoini- p»«^ i^. 
nis, et oleum exhilarat et panis 
eonfirmat Sed et mensurate et 
ordinate, tanquam Deo eonce- 
dente. Quia enim manducat, aut Ecci.ii.25. 
quis bibit, prseter eum ? quoniam 
quiequid bonum est, ejus, et quie- z«ch. ix. 17. 
quid optimum, ipsius. Lectioni Ci"*^^** ) 
intende : ut non solum ipse scias 
leges, sed etiam aliis eas exponas, 
ut Dei athleta. Nemo militans 2 Tim.ii.4.5. 
Christo implicat se negotiis secu- 
laribus : ut placeat ei cui se pro- 
bavit, Sed nee vir • athleta co- • ai. ti. 
ronabitur, nisi legitime certave- 
rit Pro anima tua ego vinetus 

II. Omnis igitur qui dixerit 
praeter ilia quae 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"'*'**' 
rans. Si quis crueem negaverit ; 
et passionem erubuerit ; sit tibi 
tanquam adversarius : tametsi 1 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, 


Gen. ix. 3. 
P8. civ. 15. 

Zach. ix. 17. 
( jaxta Ixx.) 

Et, Manducate carnem ut olera. Et, Vinum laetificat cor hominis, et 
oleum exhilarat, et panis eonfirmat. Sed moderate et ordinate, ut Deo 
tribuente. Quis enim comedit, vel quis bibit, sine ipso ? quoniam si 
quid bonum, ipsius ? et si quid bonum, ab ipso. Lectioni attende : 
ut non solum ipse scias leges, sed et aliis ipsas enarres, ut Dei athleta. 
Nullus militans implicatur vitae negotiis: ut ei cui militat placeat 2 Tim. iu,5 
Si autem et certet quis; non coronatur, nisi legitime certaverit. 
Consimilis animae tibi ego vinetus. 

II. Omnis qui dicit praeter praecepta; etsi dignus fide sit, etsi 
jejunet, etsi virginitatem servet, etsi signa faciat et prophetet: 
lupus tibi appareat in ovis pelle, ovium corruptionem operans. MBtvii.i5. 
Si quis negat crueem, et passionem erubescit; sit tibi sicut Anti- 
christus et Adversarius: etsi distribuat in cibos quae habet pau- 
peribus, etsi montes transferat, etsi tradat corpus in combustio- 
nem ; sit tibi abominabilis. Si quis depravat Legem vel Prophetas, 

1 Cor. xiiL 



ov£ 6 Xp/OTOf 7rapci>v eirX^pcixrev, 
€0T0) <Toi &£ *AvTi'Xpi(rro£, El rig 
avQptynov y\n\ov \eyri rov Kvpiov, 
'lovSmog e<m 'xpiaroKTovog. 

r'. Xrjpag Tt/xa, rag ovrtag X^P^^' 
op<t>av(iv Trpoicrraao' 6 0eoj y&p 
ecTTt icarrjp tGv 6p(f)av&Vt f^ai Kpi- 
T^y t5v yriptiv. Mrfiev avev t&v 
ewio-KoTTcov irparre' lepeig yap eiait 
aif 8e StaKovo£ tcSv lepeiov' eKeivoi 
ISaTrrt^oxHriv, iepovpyovat, ')(etpoTO- 
vovo't, yeipoderovac <ru 5e auroTj 
iiaKoveig, (o; 'Stjeif^avog o ayiog 
ev 'lepooroKviJLOtg 'laKcojS^ kou roig 
Trpea'l3vT€pot£, TS>v avva^eoiv fxi/ 
ayueKec ef ovojiaTog iravrag e7r/f^ 
rei. MrfSeig crov t^j veorrprog Ka- 
ratppovelrio, oKKa rinrog yivov rStv 
TTiorfiv ev ?[6y<j)^ ev ava(rTpo<p^. 

A'. OiKcrag /x^ eTrat<r)(yvov' koi- 
voivei yap fjiiiv kcu avrotg fj (pvirtg. 
FwaiKag fxrj /SSehuTTov airai ae 
yap yeyevv^Kaat, Ka) e^edpeylrav' 
dyairav ovv j^prj rag curiag rfjg 
y€vvrj(Teu)Sf fiovov de ev Kvpltf, avev 
Se yiivatKO£ dvvfp ov TratdoTrotrjaet' 
Ttfxq,v ovv ypYf rag avvepyovg rijg 
yevvi^aeong. Ovre dvrjp %<i)/oi j yvvat- 
Koj, ovre yvvtf %ci>jO<s' avipogt et fiij 
eiri tS>v vptyruiv irptaTOTrXaartav 
rov yap *Aidfx to a&fxa, e#c 

quos Christus prsesens adimplevif ; 
sit tibi tanquam Antichristus. Si 
quis homiDem tantum dixerit 
Dominum ; Judssus est Christi 

III. Viduas hoDora, quae vere vi- i Tim. t.^ 
duffi sunt. Pupillos tuere. Deus Ps. ixroi. i 
enim pater est pupillorum, et judex 
viduarum. Nihil sine Episcopis 

agas. Sacerdotes enim sunt ; tu ve- 
ro minister saeerdotum. Illi enim 
baptizant, sacerdotium agunt, or- 
dinant, manus imponunt: tu vero 
eis ministras, sicut sanetus Ste- 
phanus Jaeobo et Presbyteris in 
Hierosolymis. Congregationem 
noli negligere : nominatim omnes 
require. Nemo adoleseentiam tu- i Tim-ifii 
am contemnat: sed forma esto fi- 
delium in verbo et conversatione. 

IV. Domesticos ne confnndas : 
communis est enim nobis et ip- 
sis natura. Mulieres noli exe- 
erari : ipsse enim pariunt et nu- 
triunt Diligi ergo oportet eas 
generationis causa; tantum in 
Domino : quia sine muliere vir 
omnino generare non potest. Ho- 
norare ergo oportet eas, ut coope- 
rarias generationis: quia neque iconiii. 
vir sine muliere, neque mulier 

sine viro, aliquando originem 
sortiri potuit nisi in solis illis 
protoplastis : quia corpus Adae ex 

quos Christus prsesens adimplevit; sit tibi ut Antichristus. Si quis 
hominem nudum dieit Dominum, Judseus est Christi oceisor. 

III. Viduas honora, eas quae vere viduae. Orphanos protege. Deus i Tinur. 
enim pater est orphanorum, et judex viduarum. Nihil sine Episcopis ^'' ^*''" 
operare. Sacerdotes enim sunt : tu autem Diaconus saeerdotum. Illi 
baptizant, sacrificant, manus imponunt : tu autem ipsis ministras, ut 
Stephanus sanetus, in Hierosolymis, Jaeobo et Presbyteris. Congrega- i Tim. \y. 
tionesnonnegligas: ex nomine omnes require. Nullustuamjuventutem 
contemnat : sed exemplum esto fidelium in sermone et conversatione. 

IV. Servos non erubesce: communis enim nobis et ipsis na- 
tura. Mulieres non abominare: ipsae enim te genuerunt et enu- 
triverunt Diligere igitur oportet causas generationis; solum in 
Domino. Sine muliere autem vir non pueros faciet. Honorare 
igitur oportet conjuges generationis. Neque vir sine muliere, i Cor.xi. 
neque mulier sine viro : nisi in protoplastis. Adae enim corpus ex 




Ja. iv. 5. 
1 Petv.6. 

quatuor elementis factum est: 
Eva vero de latere Adae. Glorio- 
sum vero habitaeulum Domini ex 
sola Virgine. Execrabilis quidem 
non videtur legitima commixtio : 
sed Deo condecens est, ipsius ge- 
nerationis ordinatio. Decebat 
enim Opifieem, 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- Ps. v. 6. 
nes qui loquuntur mendaciunu 
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 Cliristi 
sacramenta. Longanimis esto, ut 
sis multus prudentia. Pauperi- 
bus, secundum quod habueris, be- 
nefacere ne neglexeris. Eleemo- ProT.xv.27 
syna enim et fide purgantur pec- 

VI. Teipsum castum custodi, tan- 
quam Dei habitaeulum : templum 
Christi constitutus, et organum 
Spiritus sancti existens. Scito quo 
modo te enutrierim. Et si minimus 

tUv Tetraapiov (rrofxeiiov rfjg 5e 
^Eva^, eK rrjg itT^evpag rod *ASdji' 
Koi 6 irapaSo^og ie roKerog rod 
Kvplov, eK pLOVYi^ rrjg irapdevov, ov 
ISSeXvKTr}^ ovoTf^TTJg vofilfjiov jtx/f ecoy, 
oAXa SeoTrpenovg rfjg •y^vi/^cewj* 
€TTp€TT€ yoip tS) ^rj/juovpySi, pLYi tJ 
trvvriOei aitor^YiaaaBcu yevvi^aet, 
a\Xa ry TrapaS6^<p kou ^ew;, cbj 

E'. *Yireprj<j>aviav (j)€vy€' wrep- 
fj<f>avoi^ yap ivrtraortrerai Kvpiog. 
'^evSoKoyiav l3\e\vrTov *Airo\eig 
yap, (jytia), iravrag tov£ KaXovvrag 
TO \^eG5oy. <Pd6vov <l}v\aTTov' dp- 
X^yo^ 7«p avTov eoTiv 6 ha/^oKo^f 
KOii }ia9o%of 6 Ka'tV, a96\0^ j8a- 
CKavag, KOU ck tpOovov <l>6vov icar- 
epyaaoLfievo^. Ta7g dS€\(f)ai£ fJLOv 
irapatvci dyairq,v rov Qeov, Ka) /xor- 
vov apKe7a'0at roig ISiotg avSpamv 
oixottaq KOii to7^ dde\<po7^ fxov irap- 
atvei dpKcladai ra7^ ofJLol^vyois. 
Hapdevov^ <j>v\aTTe, wy Xptcrrov 
KEtfjJjTua. MaKpodv^og eao, iva yg 
TToAuf ev {l>pov^a'€t, Tciv irev^rtav 
ftj) dfiihei, ev ofj &v ewropjf * 'E\e);- 
fjLoavvaig yap Koi iria^eo'iv aTtoKa- 
Ooupovrat aixaprlat. 

s '. 'EeavTov dyvov Trjpet, ciy Seed 
oiKrjTiiptov' vaoj Xp/oroC imapj^tg, 
opyavov el rod irvevfiarog. OtSag 
oir<M>£ ere avedp€\lra* el Ka) eXax/ordr 

quatuor elementis ; Evse autem ex costa Adse. 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 custodi, ut Christi vasa. Longanimis 
sis ; ut sis in prudentia multus. Inopes non negligas, in quibus uti- 

que abundas. Eleemosynis enim et fide purgantur peccata. ProT.xv.27. 

VI. Teipsum castum serva, ut Dei habitaeulum : templum Christi 
existis, organumque Spiritus. Nosti qualiter te enutrivi. Etsi minimua 


Ja. iv. 6. 

1 Pet.v. 5. 

Pa. V. 5. 

Gen. iv. 



e/fu, fi;\a)T)75' /xov yevov, fxifxrfaai 
fiov rffv dvaarpofprjv' ov KavySifxai 
ev Koajjup, dA\* ei' Kup/o)* '^Hptavt 
TcS eucS Teicvci) irapatvoi' 'O 5e Kat;- 

^OvaifUfjv aou, iraiSlov iroBeivoV ov 
ipivKa^ yevfjrai 6 fiovog ayevvrfroq 
0eoy Kcu 6 ILvpto^ 'IiytroCf Xptaro^. 
Mvf Trd<n Tr/orei/e, fx^ iratri Bappa, 
fXTjie av ti^ imoKopil^rfral ae' iroK- 
A.o) yap eiatv um^perai rw 2aTava* 
KOi 6 Toxy einrtarevuiv, Kovipog t^ 

Z \ Mefivrjtro rod Sem), Koi oix 
aixaprrjo'ei^ irore. M^ ylvov 8A^u- 
j(pg ev Ttpoaeuyri aov ficucdpio^ yap 
6 fir/ Surraaag, UKTrevii) yap e/f rov 
Harepa tov Kvplov 'IiycoB Xptarov, 
Ka) etg tov fiovoyev^ Yiov, Sri Sel^ei 
fiot 6 0eo9 ^'Hpiava em tov Bpovov 
fjLov irpoades ovv eiri ro) Spofxoi, 
DapayyeAAo) aot ewi tov 0eoS tcSv 
oXcdv, KOI €Tri TOV XptoToVf itapov- 
Toy KOii TOV *Aylov UvevfiaTo^, Koi 
tUv KeiTovpyiKiJv TayfiaTcav' ifnt- 
\afoi/ yuov t^v irapad^Krfv, ijv €70 
Kou 6 XptcTTog Trapedejiedd (Tot, kou 
fitf eavTov ava^iov Kpivij^ tUv Set- 
'XPevTtav irep) (rov Tci ©ew. Ilapa- 
Tidrifii (Tot TTJv eKK\rf(rtav *Avtio- 
yecav. Ilo\vKapTT<p irapedefxrfv v- 
fid^ ev Kvpt(d *lri(rov Xpiorcd. 

quidem sum, semulator meus esto ; 
et imitare conversationem meam. 
Nod enim glorior in mundo, sed 
in Domino. Heronem filium me- 
um moneo; ut qui gloriatur, in icor.i 31 
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 
Srsesumere; nequis te subintret 
lulti enim sunt ministriSathanae: 
et qui cito credit* levis est corde. Ecc.»%.4 

VII. Memento Dei, et nunquam 
peccabis. Noli esse duplex animo ja.i.6.8. 
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. Ei^o ad- 
de ad cursum tuum. Prsecipio 
tibi coram Deo qui est super om- 
nia, et coram Christo, prsesente 
et Sancto Spiritu, et coram mini- 
strantibus legionibus, custodi de- 1 limvLeo. 
positum meum, quod ego, et Do- 
minus Jesus Christus commenda- 
vimus tibi: et ne indignum te 
judicaveris eorum quae ostensa 
sunt mihi de te a Domino. Com- 
mendo ergo tibi Ecclesiam An- 
tiochensium. Commendavi vos 
Polycarpo in Domino Jesu Christo. 

sum, zelotes mei fias : imitare meam conversationem. Non glorior 
mundo, sed in Domino. Eroni filio meo moneo : Qui autem gloriatur, 1 cor. 1 31. 
in Domino glorietur. Fruar te, puer meus desiderate: cujus custos 2 cw ^c 17. 
fiat solus ingenitus Deus, et Dominus Jesus Christus. Non omnibus 
crede, non de omnibus confide : neque utique aliquis seducat te. Multi 
enim sunt mmistn Sathanae : et qui velociter credit, levis est corde. Ec xa.*. 

VIL Memento Dei, et non peccabis aliquando. Non sis duplicis j«.i 6.8. 
animse 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, pnesente 
et Spiritu Sancto, et administratoriis ordinibus : custodi meum depo- mm-Ti 2a. 
situm, quod ego et Christus deposuimus tibi ; et non teipsum indig- 
num judices expectatis de te a Deo. Commendo tibi Ecclesiam An- 
tiochenorum. Polycarpo commendavi vos in Domino Jesu Christo. 



H '. *A<r7rafovTa/ ere ol eirtaKonot, 

Kou wavref ol airo ^lAnnrwv, ev Xpi- 
ariJtoOev Kou €V€OT€i\a trot, 'Acnra- 
<rou TO ^eoTtpeiteg itpecr^irrepiov, 
^Axnrao'at Touf ay(ov£ (rvvhoKovovg 
(rov, (i)i/ eyio ovaiyaiv ev Xpiari^, 
aapKi re koi ttveviiari, ^h<ntacrat 
Tov 'KcLov Kvplov, diro fiiKpov eo); 
fieyoKov, kut ovofia' ovg itapari- 
OfiiLi (Tou wf MoHT^j 'Ii/croC TO /ler* 
aurov arparriyur ku) yJj cot <f>av^ 
fiapif TO KexJSev' el yap kou firj 
etrfxev ToiovTot, oloi eKcivot, oAA' ovv 
ye eir)(ppLeQa yeveaOau, kneiSri Koi 
TOV 'AjSjoaa/x ea^ev TraiSe£. ^layye 
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jccor av yap elo'a^et^ airo tov vvv, 
KOU ef df e/f tov \aov Kvptov tov ev 
'AvTioj^e/qt, koi ovk earat jJ <n;va- 
Y(i>7^ Kvptov 0)$- irpo^aTa olg ovk 
eoTi Trotfirjv. 

0'. ''Aairacrat Kaccr/avov tov fe- 
vov fioVf Ka) Ttjv cre/xvoTaTJ/v avTov 
ofio^vyov, Ka) tol tfiiKTaTa airrSiv 
itaiSia' olg Jwjy 6 ©eoy evpetv eKeov 
Trapa Kvptov, ev eKetvri ttj ^fiipq^t 
TTJg eh f)^S,s StaKovtag' ov£ Ka) ira- 
paTiOriixt orot ev XpiarS^. ^Kcmacrat 
Tovq ev AaoStKeta irtarovg avavrag 
KOT ovofia ev Xptarid. TUv ev Tapal^ 

VIII. SalutODt te Episcopi, One- 
simus, Vitus, Damas, Polybius, 
et omnes a Philippis, in Christo, 
unde scripsi tibi. Saluta Deo de- 
cens Presbyterium. Saluta sane- 
tos condiaconos tuos: quos ego 
nutrivi in Domino, in carne et 
spiritu. Saluta populum Domini, 

*a pusillo usque aa magnum, se- ^aLminimo 
cundum *nomina quae tibi com- !I?°L!!l 
mendo; sicut Moyses Jesu duci * bL omnia. 
exercitus. Et non tibi videatur Den^^twi. 
onerosum, quod dictum est de te. 
Et si tales non sumus, quales illi 
fnerunt; sed tamen oramus ut 
tales efficiamur: quia et Abrahae 
filii sumus. Confortare ergo. He- 
ro, potenter, et viriliter age. Tu Num. xx»ii. 
enim introduces, et educes ex hoc ^^' 
nunc populum Domini, qui est in 
Antiochia : et non erit Synagoga 
Domini sicut oves non habentes 

IX. Saluta Cassianum hospi- 
tem meum, et illam pudicissi- 
mam ejus conjugem, et dilectissi- 

mos filios eorum : quibus det Deus 2 Tim. 1 18. 
invenire misericordiam apud Do- 
minum in ilia die ministrationis, 
quae 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 

Vni. Salutant te Episcopi, Onesimus, Bitus, Damas, Poly bins, et 
omnes qui a Philippis in Christo, unde misi tibL Saluta sanctos con- 
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 non tibi videa- Deat. xxxL 
tur grave quod dictum est. Et si non sumus tales, quales illi ; sed 
tamen oramus fieri : quia et Abraham sumus puerL Fortificare igi- 
tur, 6 Heron, heroice et viriliter. Tu enim induces amodo et educes Num. xxtH. 
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 ilia die, ejus quae in nos administrationis 
gratia: quos et commendo tibi in Christo Jesu. Saluta eos qui in Laodi- 
cea fideies omnes, secundum nomen, in Christo. Eos qui in Tharso 



fxff afiehei, aAA.a avveyearepov 
avToif£ eir/jS^eTre, eirioDy/oifwv av- 
Toitg e/j TO evaYyeAiov. Mdptv 
rov ev NeaTTo^ei t§ Trpo£ 'AvafajOjSci 
hrlcTKomoVf vpoaayopevu) ev Kvpi(p, 
Upoaetire Be Ka) Tt/v aejJLvoraTrjv 
MaplaVt TYjv Bvyarepa fiov rr/v vo- 
TivfiadeaTaTrjv, Koi t^v kot otKov 
avT^g kKKKrja'lav, rjg avrA^ri^ov ye- 
votfiTiv* TO e^€fXTr\dptov Tciv evore- 
IScdv ywatKijv, ^Yyiatvovrd ae koi 
ev Ttacriv evdoKtfjLovvra, 6 TLarrfp tov 
XpioTov Ji* auToS ToC fxovoyevovg 
^vKoLTTot en) yLYiKicrrov fiiov ypovov, 
eij cii(f}eheiav rrjg rov 0€oS ckk^jj- 
alag. ^^Ep/ioxro ev Kvplio, kou itpoC' 
euypv XvoL leKeuaSd^. 

noli negligere: sed assidue eis 
intende, confirmaDs eos in Evan- 
gelio. Marium Episcopum, qui 
est in Neapoli secus Zarbo, salute 
in Domino. Intende etiam pudi* 
cissimae Maris filise meae, quae 
est multum doctissima ; et ei quae coi. it n 
in domo ejus Ecelesise, quae &eta 
est mihi pro anima mea exem- 
plum piissimarum mulierum. Sa- 
num te et in omnibus probabilem. 
Pater Christi ajvo longiore, per 
ipsum Unigenitum suum custodiat 
ad utilitatem Ecclesise. Ineolu- 
mis in Domino, ora pro me, ut 

non neglisas : sed magis continue ipsos visita, eonfirmans ipsos se- 
cundum Evangelium. Marim, eum qui in Neapoli, ea quae ad Zarbo, 
Episcopum, saluto in Domino. Saluta autem et venerabilissimam 
Mariam filiam meam, multimode eruditissimam, et earn quae secun- 
dum domum ipsius Ecclesiam: cui consimilis animae fiam, exemplar Coi.w.i5. 
rium piarum mulierum. Sanum te et in omnibus approbatum, Pa- 
ter Christi per Unigenitum custodiat in longum vivere, ad utilitatem 
Ecclesise Christi. Vale in Domino, et ora ut perficiar. 



•jrept Ba'TTTtff'/jiaToy. 

'lYi/aT/05, o KOLi Qeo<j)6pogj eKK\fj- 
at(f 0eoS rjT^fxevrj ev Ttttrrei Koi 
inroiJLOvTJ, KOii ayairrf avtnroKpiTid, 
T^ ovoTj ev <Pt\tTnrotg, eKeo^, ei- 
pi^vrj diro Oeov Uarpogf Koi Ku- 
plov 'Irjcrov Xptarov, o£ eari o'w- 
T^jO TravTCdi/ avOpa^TtcAv, fiaTuara 

A'. MefxvrjfjLevoi rfj^ ayaitrj^ 
vjjLcivt KOi T^f ev XpiOTii (nrov- 
5^C» ^^ eveSel^aade eij 37/iar, irpe- 
TTov ffyrjcra^eOa ypay\rai itpo^ tyjv 


de Baptismo. 

Per Euphanium Lectorem, nayim 
jam ascensurum. 

Ignatius, qui et Theophorus, ex 
imperio Dei Patris misericor- 
diam consecutae, in fide et pa- 
tientia et dilectione sine dolo, 
EccIesiaequaeestPhilippis; mi- 
sericordia et pax a Deo Patre, 
et Domino Jesu Christo, qui iTiin.i».io 
est salvator omnium hominum, 
maxime fidelium. 

I. Memores charitatis vestrae, 
et sollicitudinis quae est in Christo, 
quam ostendistis in nobis;* de-**!''^*^* 
center arbitrati sumus scribere ad 




fl>t\id€\flx)v vfiStv Kara Qeov yjnj^t- 
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TO avTO Keytfre Travrej, trviiy\nr^oh 
TO ev (f}povowT€S9 t5 auTci Kavovt 
T^y Tr/crrewy (TTO/^^ouvref, a>j II au- 
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fila ie Ka) ^ ckKckt^ 'Efc^^jyo-iof 
fila ofpetKei etvat Ka) rj Kara Xpi- 
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irio'Ttg, ev fiaTmafjLa, eig 0eoj Ka) 
Har^p TravTcav, Ka) dta TravTtav, Ka) 
ev iracriv, 

B\ EtV ovv 0eo( Ka) HaTrjpt koi 
ov ova, ov oe Tpei^* eig o cov, Kai ovk 
eaTi irTy^v auToS, 6 fiovo^ oKriOtvo^ 
Kvptog yap, ^Yjaiv, 6 0€oy cou, KiJ- 
pios' eiy earL Kai 7ra\/v Ou;^ e?f 
0eoy e#cT«rev jy/xfif ; ov;^ efy IlaT^p 
TtavTiav ^/xcDv; Etf Se icai Ylof, Ao- 
70J 0eoj. 'O yiovoyevYj^ y^P* ^Wt^t 

6 COV €/V TOl/y KoXTTOI/y ToS IlaTjOOf • 

Ka) TToAiV E?y Kvpto£ 'Irjcrov^ Xpi- 
arog, Kai ev oAAo)* Tiovo/xa avTS>, 
fj Tt ovofia Tb> 110), iva yva^fxev ; Els' 
Je icai 6 napczKA^/TOf. **Ev 7ap, (f)ij- 
c), Ka) TLvevfia, eiretS^ eK?i^6rjfxev ev 
fuq, eXvlSi TTJg KXfjaeias fniS^v, Kai 
itaKiv* ^Ev irv&jfjLa eTroTio-fty/xev 
icai Ta e^^j. IlavTa 5e Tairra Ta 
yoLpitriiaTa irjKov on evepyei ev 
KOii TO avTO IlveS/xa. Otrre ovv 
Tjoety irarepe^, ovre Tpeif i/ioi, oure 
TjoeTj ifapaKKrfToi' aAA* efy iraT]7p, 
xoi ei^ vcos*, icai els' irapa/cAi/To;. 

fraternam in Domino unanimi- 
tatis vestrae 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: Unas est om- 
nium Deus Pater Christi, ex quo icor.viii.6. 
omnia ; et unus Dominus noster 
Jesus Christus, filius Dei unige- 
nitus, dominator universorum, per 
quern 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 quae est in Christo : 
secundum dictum ejusdem Apos- 
toli, dicentis : Unus Dominus, Eph. !▼. 5,6. 
una fides, unum baptisma: unus 
Deus et Pater omnium : qui est 
super omnes, et per omnes, et in 

IL Unus ergo est Deus et Pa- 
ter; et non duo vel tres: unus 
scilicet qui est et non prseter 
eum, solus verus. Dominus enim, Deot tL 4. 
inquit, Deus tuus, Dominus unus 
est. Et iterum : Nonne unus Mai.ii. 10. 
Deus creavit nos ; et unus pater 
est omnium nostrum ? Unus 
quoque et filius, Deus Verbum. 
Unigenitus, inquit, qui est in sinu Joh. i. is. 
Patris. Etrursum: Unus Dominus icor. viu. 6. 
Jesu Christus. Et alibi : Quod est 
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 Eph.iv. 4. 
estis in una spe vocationis vestrae. 
Et iterum : Omnes, inquit, in uno 
spiritu potati sumus. Manifeste 
autem dona gratiarum ipse unus icor.xiin. 
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. 



A 10 Koi Kvpto^ aTTocrreAAcdv Toig 
airooToAoi/y ftaBipreva'at it&vra to 
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YioC, KOi TOV 'Ay tov TLvevfiaro^ ov- 
re els €i/a rpidvviiov, ovre elg TpeFy 
evavdpttyirrjtravTagt dXM eig Tpe7g 


r '. E?j yap 6 evavOpamrjaas, ov- 
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avev ofjuTsJas avdpog. *H irapdevos 
yap ev yaarp) A^era/, kou ref e- 
rat vlov, 'AAjyflwj ovv eyevvi^dri, 

dKi]dcis V^5^^V» oXrjdSis e<f>aye kcu 
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advr<tw. *0 yap a|0%ci)v toC Koafiov 
Tovrov yalpeif orav rtg dpvrjrat rov 
aravpov, ''OheOpov yap eavrov yi- 
vuxTKei riiv ofioKoylav rov aravpov, 
TovTo yap eari ro rponratov Kara 
rrjg avrov Swdfieiog' omep opHv 
^ptrret, Ka) aKOtmv tf^o^etrau 

A'. Ka) itpiv fiev yevryrai 6 
oravjooy, eairevie yeuecrdat rovrov 
KOii evripyei ev Toly vlo^ig rrjs dvet- 
detast evfjpyei ev 'lo^^qt , ev ^api- 
aatoiSf ev ^a$SovKaiois, ev irpea-fiv- 
raiSt ev veotg, ev iepevat, Me\- 
\ovTog 5e ytveadait Sopv/Se^rat, Ka) 
fierdfJieKov €/xj8aAA.ei tS vpoSarrj, 
Ka) I3p6j(pv avTid SetKvvai, kou a^- 
^ovrfv StSaoTKev <l>ol3e7 Se kou ro 
yvvatov, ev oveipoig avro Karara- 
pdmav, KOU Travetv itetparat ra 
Kara rov aravpov, 6 itavra KoKiav 
KivSiV els rriv ainov KaraaKevrjv 

Propter qaod et Dominus mittens 
Apostolos docere omnes gentes, 
prsecepit eis ; baptizare eas in Mat. \x%t 1 
nomine Patris. et Filii, et Spiritus '® 
Saneti: 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- Job. km 
tum est, et habitavit in ea. Sa- ProY.ix.i 
pientia namque sedificavit sibi 
domum. Et factus est sicut homo 
Deus Verbum, cum eorpore quod 
suscepit ex virgine : non ex col- 
locutione scilicet, aut semine viri. 
Virgo enim, inquit, in utero con- n 
cipiet, et pariet filium. Vere 
ergo natus est, et vere crevit; 
vere manducavit, et bibit; vere 
crucifixus est et mortuus, et re- 
surrexit. Qui hsec credit, sicut 
habet, quo modo natus est, beatus 
est. Qui autem haec 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 
trophaeum contra ejus virtutem : 
quod videns expavescit, et audiens 

rV. Nam et antequam facta 
esset crux, festinabat facere hoc, 
et operavit in filiis diffidentiae. Eph.ii.2. 
Operatus est autem in Juda, in 
Pharisffiis, in Sadducaeis, in seni- 
oribus, in juvenibus, et in Sacer- 
dotibus. Cum autem properaret 
ut fieret, conturbatur ; et postea 
desperationem immisit proditori, Matzxm 
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 



ov ^erayivwcrKOiv eiri t5 to<tovt(0 
KUKii' y yap av ov irdvra rjv ttovtj- 
pog' oKS! evyaOero Trjg eavrov amour 
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6 rod XpioTov aravpo^, ^PXV ^^' 
varov, apjpi airoiKeias' Bio kcu ev 
TtfTiv evepyet apveiadai rov arau- 
pov, TO vaOog htaifjyyv&rOaif rov 
Savarov ioKtiatv KoXeiv, r^v ck 
irapBevov yevvtjo'tv TteptKonretv, rrjv 
ffivtriv avrrjv 9/aj8aAA6/v wy /xwra- 
• pdv. 'louSa/oij (TvyiyLaxei e/f ap- 
vrfatv ToS cravpoVi ^'EAAiyo'iv e/y 
avKOipavriav fiayeia^, alperiKotq eiV 
<l>avra<rlav. lloiKi\og yap eanv 6 
T^y KaKtag (rrparriyoq, kKc^Ivov^, 
aararog, eavrti evavrlog' xa) aXr 
\a fiev Ttpo^a?\X6fJL€vos, erepa Se 
ietKvvg' <ro<l>o£ yap eari rov KaKo- 
iro/TcroUt to Se kolKov o ri irore 
eoT/v ayvoei' dyvoiag yap irenKi^ 
porrou, &' eKoCfCtov vapdvotav. Hcig 
yap ovK eari roiourog, Sf f43jSe irpo 
voSciv rciv eaiTTOv \6yov /SXhrei ; 

E\ El yap yln\o£ ivOptanog 6 
Kvpiog, €K ylnjjfTJg Ka\ aoDiiarog fxo- 
vov, ri TtepiKonrreig rrfv yevvtianv rfjg 
Kotvrjg rHv dvdpiiynfav ^vaetag; ri 
Je, 0)5" irapdBo^ov rt err dvOpanrov 
yevofievov, ro irddog SoKrjaiv #ca- 
Keig; koli rov 9dvarov, rod Svrjrov 
io^av v'ofii^eig ; Ei 8e Qeog Ka) av- 
dpionoSi ri Ttapdvopuov KoKeig rov 
rrj% So^ijg Kvptov^ rov r^ (f)vcret a- 
rpenrov; ri irapdvofJLOV \eyets rov 
voyLoQ&rqv, rov dvdpcyir^iav >frxr)(rjv 
ej(pvra; 'O Aoyogadp^eyevero, Koi 
reKeiog avdpionog, ouk ev dvOpcaiti^ 
KarotKTjaag. Uiig Se Ka) Mdyog 
ouToy, o iroAai fiev itaaav odaBririjv 
Ka) vorp^v ipvo'tv KarauTKeudaag 
7vc5/i|7 Jlarpos' ev Se tJ evavOp<a- 
irrjaet, irao'av v&rov Ka) pLoKaKiav 
Bepaneuaag ; 

evocans et movens in suam prse- 
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. Propter quod 
in aliquibus quidem operatur ne- 
gare crucem, passionem erubes- 
cere : qui mortem putant vocare 
Virginis generationem* circumci- 
dere ipsam naturam, et diffamare 
quasi odiosam. Judaeorum aux- 
iliator est ad negationem erueis, 
Paganorum ad calumniam magise. 
Hsereticorum ad phantasiam. 
Multiformis enim est malitise 
princeps, furans sensus, contra- 
rius sibimet ipsi ; et alia quidem 
immittens, alia vero ostentans. 
Sapiens est enim ad malefacien- jer.iv.22. 
dum ; quodbonum est autem nes- 
cit aliquando. Ignorantia enim 
repletus est per inobedientiam. 
Quomodo enim non sit talis, qui 
non sibi proponit suum sermo- 

V. Si enim homo purus est 
Dominus, ex anima et corpore: 
quid eireumeidis nativitatem com- 
munem naturae 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 glorise ; ilium vi- i cor. u. 8. 
delicet natura immutabilem ? 
Quid sine lege dicis legislatorem, 
qui non humanam animam ha- 
buit ? Verbum caro factum est : Joh. i. u. 
Verbum homo; sed non in ho- • 
mine. Quomodo igitur Magus 
est ille ; qui in principio omnem 
sensibilem^ et intelligibilem na- 
turam voluntate Patris prspara- 
vit? qui, cum esset in came; 
omnem iirfirmitatem atque lan- 
guorem curavit? 



s . nc5j Se oiJjf ovTog ©eoy. 6 ve- 
Kpovg avioTiiv, j^coTiovg dpTtovg airo- 
<rTeAAcov, Keirpoifg KaOapll^tav, rv- 
(biKovg ofifiarHv, Tot ovra rj av^oaVf 
fj /xerajSaAAcov los* tov£ irevre ap- 

TOUf, KOi TOVS SvO l\&Va£f KCU TO 

vScap e/y oivov Tov 8e aov arparov 
prj/jLari yuovov fpvya$€vu>v\ ri Se 
KaKil^eig rrjv <f)V(Tiv rfjg irapdevov, 
Koi ra ^opta onroKoXeig alaj^pa; 
TrdKai ravra irofntevcav, kou yvfi- 
vovcrdou KeT^voiVf appevag fxev els 
o\lriv 9i]\eicdv, StjKeiag 8e e/y olko- 
\aoTov €Tr tdvfxiav dppevoDv, NCv 
ai<r)(pa troi ravra vevofuaratf icaJ 
cre/zvof eivai irpoaitot^t av to t^j 
TTopveiag wevfjia, ayvoS^v on rirre 
yiverai aiaypov t/, orav irapavo- 
filq, pwravB^' afxapriag 5e dTrov(njg, 
ovSev TCdi/ yevofjLevbiv aiaypov, ou- 
deu (l)avhov, dTOsA iravra icoAa 
\tav' Ka) av p,fi ^\€vu>v, KaKiXet£ 

Z'. Hc^ 8e irdTitv ovk en crot 
ioKet 6 Xpiarog eivat Ik rijg icap- 
devov, oKK* 6 eiri iravrcav 0eo£, 6 
a>y 6 iravTOKpaTODp ; tiV ovv 6 tov- 
TOV aitoareiXag, elite' rig 6 rourov 
Kvptevuiv; yvtifiri ie nvo£ ovrog 
eneiddp'xrfae ; vofJLtav 8e irotuiv TtXtj- 
puynjg yeyoveVf 6 ft^re yvc^/ja^ nvog^ 
firJTe e^ovaicf, eiKtav ; koi tov Xpi- 
OTov e^aipQv r^g yevvYJa'eiag, tov 
dyevvYjTov vo/xodereTg yeyevvfjo'dat, 
Ka) aravpSi TrpoatjXiuxrdai tov avap- 
Xov rivog <Tirf)(a)prja'avTO£, ovk ej^w 
eliteiv d'SXd yap ov \e?i^6d£ fie 
TOV itaiKiii^oKov' ov^ dyvoii, on 
8td \o^d Ka) iiSvfia ^aiveig' dy- 
voeig 5e cru rig 6 yevv7jde)g, 6 irdv 
elSevou Trpo(motovfxevos» 

H'. IIoA\a yap <re \avddver yj 
vapBevia Maplag, 6 vapdSo^og to- 
KCTog' wrng 6 ev tcS (rcd/xarr 6 y/- 
yovfievog duTrjp tcov ev dvaToKrj, tS^v 
Ttt 9c5|oa KOjxii^ovTCiv Mdycav 'Ap^- 
ayye\ov d(nta<TyLO£ itpog itapOevov 

Joh.Tt. 9. It!. 
Job. ii. 9. 

VI. Quomodo autem non est Matxia 
Deus ille; qui mortuos resusci- 
tavit, claudos sanavit, leprosos 
mundavit, csecos illuminavit, de 
quinque panibus et duobus pisci- 
bus tot millia hominum saturavit, 
aquam in vinum convertit ; tu- 
umque exercitum verbo tantum 
fugavit ? Quid ergo pessimas na- 
turam Virginis, et membra tur- 

pia vocas? haec olim praesemi- 
nans, et nudari jubens masculos 
in facie fseminarum, fseminas ve> 
ro in illicitum desiderium maseu- 
lorum. Nunc omnia tibi turpia 
videntur; et pudicum teipsum 
facis, cum tu sis fomicationis 
spiritus. Ignoras quia tunc fit 
aliquid turpe, quando illicite per- 
ficitur? Caeterum 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 sententiffi subjectus fuit, aut 
cujus legem adimplevit ? Tu qui, 
nullius sententiam vel potestatem 
habens, Christum separas a gene- 
ratione; et Legislatorem ingeui- 
turn esse pronuncias, et crud 
affixum ilium qui est sine prin- 
cipio. Cujus ergo permissu hoc 
factum est, non habeo dicere. 
Nonenim me latuistituo antiquo 
consilio ; neque ignoro, quoniam 
curve et lubrice incedis. Tu au- 
tem ignoras, quis est qui natus 
est, qui omnia scire te fingis. 

VIII. Multa enim te latent: 
virginitas scilicet Marise, glorio- 
sus partus, de cujus corpore Deus 
processit; stella Orientis quae ap- 
paruit munera ferentibus M agis ; 
Archangeli salutatio ad Virginem 



irapdevov vapaSo^og avTsKujyJns fxe- 
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detapov^evov dyY^^C'i"' vfivoi eiri 
t5 re)(jSivTi' itoiyAvtav evayyeKta' 
^Hpidiov ^^og hri afpatpeaei j8a- 
(TiAeiaf, vrjirioKToviav mpoarayyia: 
e/ff hAyvmrov fieravdarao'i^' eicet- 
6ev eiri rot rJJe eiravoSog!' cnrop- 
yava waiiiKa' cnroypa^YJ avOpah- 
irivrj' yoKoKTOTpo^ia* ovofia irarpog 
ov tnreipavTog* <f)dTvai, Sia to jxYf 
eivai Toirov* ovSeuia irapaaKevn dv- 
epcynlvTj' aii^aeu^ npoK^ iv 
OptdTTiva pvjfiara' 9r6?va, jAfro, oioi- 
vopia, Kvjro^' Svciciv vpoaKOfuial' 
eveiTa Ka) trepnopJf fiaTn-KTixa: 
iJHov^ &€ov hri t£ ^aTm^ofievi^t 
S(rTt£ Kou voOev, fjLaprvpla Uveufia- 
Tog Koi UaTpog vnepdvoiOev' (fxavrf 
*l<a&wov 'trpo<f>i^oVt <njp,aivoixra ird- 
dog SiOL TTJg rod dfivov vpoayjyopiag' 
(n/fietW Sia<l>6poiv evepyeiat, Idaetg 
notKtKcLi* eiriTiixfja'ig SetnroriKfj, itpo- 
ar&TTowra SolKohtt^ kou avefxotg' 
irv€vp4ira irovtjpa ^iryaSet/o/xeva, 
aeavTov (rrpe^houyievov, ck rijs rod 
il>ouvop,€vov Swafietag atKi^ofievov, 
ovK €j(pvra o ri iroiyjarig. 

&\ Tavff opiiv, tTuyyiq/s' kou 
Sti vapdivog 17 re^coScra, lyyvoeij' 
dA\* efewAjpre <re 17 rHv dyye\u}v 
v^voXoyia, 17 rHv yudyuiv irpoaicvvrj- 
<n£, 17 rov darepog eTriToKrj. E/j dy- 
votav (TV iroLKtvSpofieig, Sid rd evre- 
7\Sj' fiiKpd yap cot Sokbi airdpyavoi^ 
irdOrj, vepiTOfi^, yoi\aKTOTpo(l>ia' 
dvd^td (Toi ravra Kord Qeov Kocre- 
fpaivero, HdKtv eiSeg dv0p<Mmov, 
reao'OLpdKovTa ^fiepag koi vvicrag 
ayevarov fielvavra Tpoif>YJg dvOp(^ 
Trivrjg, dyyeKovg SiaKovovvrag, ouy 

KOU 6^piTT69, ISoiV TTpidTOVt U>£ KOi- 

pov avdptoTrov, ISafm^ofJLevov, Koi 
rifv alriav dyvoidV fxerd Je rrjv vj/- 
ore/oev ireivcovri Kareddpireis itdXiv, 

facta; Virginis gloriosa concep- 
tion et desponsatsD puellae prsedi- 
catio, et in utero Virginis gesti- 
entis infantis praevisio; Angelo- 
rum hymnus gloriam i^entiunit 
etpastorumannunciatio; Herodis 
timor in extollentia regni, prs- 
ceptio ad parvulorum necem ; in 
.^Sgyptum transmigratio, atque 
ezinde reversio ; cunabula infan- 
tilia; descriptio homana; lactis 
nutritio ; nomen patris non semi- 
nantis; prsesepe ubi positus est, 
eo quod non fuerat locus; nulla 
humana prsparatio; provectus 
ffitatis ; crementum corporis ; hu- 
mana loquela : sed et quod esuriit, 
sitivit, iter ambulavit, laboravit ; 
sacrificiorum oblatio, circumcisio; 
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, variae curationes; 
imperium Domini, quo man im- 
peravit, et ventos sedavit, et spi- 
ritus iniquos fugavit; teipsum 
torquens, et de manifestatione 
virtutis suffi affligens. 

IX. Hsec omnia videns, non 
habes quid facias, nisi tenebrosas 
vertigines. Et quia virgo peperit, 
ignoras : sed confundit te Ange- 
lorum laudatio, Magorum adora- 
tio, stellae apparitio. Ignoran- 
tiam igitur olim incurristi per 
contumaciam. Parva tibi viden- 
tur cunabula, passiones, circum- 
cisio, lactis nutritio. Indigna tibi 
hsec 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 conmiunem hominem, bap- 
tizatum, et causam ignorans. 
Post jejunium vero esurienti 




KOi hretpa^€£ ca^ Kotvov avOpoy- 
TTov, ayvoS>v oartg eitj' eAeye^ yapt 
I vto^ €1 Tov &eov, enre iva oi At- 
dot ovTot apTot yevtavraC ro yap, 
E« vto£ eit ayvoiag eoTtv a yap 
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fiiovpyii Koi TO fiq ov *notrj(Tau kou 
TO ov /LterajSaAeiv, err' S(n;j iwarov. 
Kai Slot yaoTpog iretpdl^etg tov Tpe- 
€l>ovTa iravTag Toif^ Tpo(l>^£ SeofMC' 
vov^' KOU ireipal^ei^ tov Ttjg So^rjg 
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0p<avo£, oKK* hr) Travr) prjpLaTi ck- 
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SirfV€K€^ eSvvaTO tovto moifjcai. 
A/a t/ ovv Tre/vqi; ha Sei^ij, on 
KaToT^deiav dveAal^e acifia ofioio- 
iraOeg avOpcyitoi^' Sta fjiev tov ntpuy- 
TOV, eSet^ev on 0edf' Jia Je tov 
ievTcpov, on Ka) avdpoiTtos. 

. 2u ovv o cKTrecrcoi/ €k tt]^ vyrj^ 
\0TaTfjg So^fj^, i}£ daTpamj, to\- 
uag \eyetv tS> Kvpici>' BaAe aeav^ 
TOV evrevOev Kana 6) ra evovTa 
\e\6yKTTat wf firj ovTa' Ka) ei£ #ce- 
voio^lav TTpoKoKecrai tov ovk hri- 
SeiKTiS^vTa ; kou irpoairot^ tt/v ypa- 
if>Ylv avayivC^Keiv itepi avTov* ^Oti 
To7^ dyyeKotg avTov evTcheiTat ice- 
pi (TOV, KOLi en) 'xjeipHv apoval ae, 

TOV fXrj ICpOCKOy^OU TtpO^ \id0V TOV 

iroSa aov ; Kou tol \onrd Ttpoairoi^ 
dyvoeiv, ^AeTrrwv & irep) aov Ka) 
T6)v <tS>v icpoTtohtav irpoe(l>rJTeva'€v' 
'Eiri d<nriSa Ka) ^aaiKiaKov hri- 
I3i^rj, Ka) KaTcnraTi^a-ei^ Keovra Ka) 

I A'. El Toivvv <Tv itdrriyxL tS>v 
Ttoiuiv TOV Kvptov, ttSj ireipd^ei^ tov 
direlpouTTov, hriKaOofievo^ tov vo- 
fioOerovnapaKeKevoyLevov' ''OnoifK 
eKireipdaei^ Kvptov tov Qeov aov; 
*AAAd Ka) ToA/xqij, evayeoTare, ra 
TOV Qeov epya oiKeiowOai, kou ao) 
jTapaSeS6(T0ai \eyeiv Ttfv Tovnav 

insidiabaris ; et tentabas quasi 
communem hominem ; ignorans 
quisesset: dicebas enim, si Filius Mat.iT. 3 
Dei es. Ignorantiae id est. Nam 
si vere cognosceres ; scires sine 
dubio, quia quae impossibilia vi- 
dentur ad faciendum, et difficilia 
ad eonvertendum, factori omnia 
possibilia sunt Et propter ven- 
trem tentas eum qui pascit om- 
neseseaindigentes: etaudes ten- 
tare Dominum glorise, oblitus 
per tuam malitiam, quia non in Mat. it. 4. 
pane solo vivit homo, sed in omni 
verbo quod procedit ex ore DeL 
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- Lqc.x.18. 
gur de sublimi gloria cecidisti, 
audes dicere Domino; Mitte te 
hinc deorsum; cui ea quae sunt 
qestimantur quasi quae non sint; 
et ad inanem gloriam provocas 
eum, qui non extollitur ? Et fin- 
gis te Scripturas de eo legere, di- 
cens: Scriptumestenim,quoniam 
Angelis suis mandavit de te, ut in 
manibus tollant te, ne quando 
offlendas ad lapidem pedem tuum ? 
Et fingis te sequentia ignorare; 
furans ea quae de te ac tuis mini- 
stris prophetavit, dicens : Super as- Ps. xd 13. 
pidem et basiliscum ambulabis, et 
conculcabis leonem et draconem? 

XL Si ergo conculcatio es pe- 
dum Domini; quomodo tentas 
intentabilem ; immemor legisla- 
toris, qui dixit: Non tentabisDeatTi.i6. 

Dominum Deum tuum? Et audes, 
impudentissime, opera Dei assu- 
mere, et dicere ; quia tibi traditus 



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iravTcjv iTovrjpSiv TrvevfiaTUiv Troprj- 
porepov eK KaKovoiag irvevfia ; Aia 
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0€i£f 6 rov yppov tS>v ayye\wv ef ci>- 
<rd€}f, 6 rSiv v6fi(av rov Qeov v^pt- 
crrjg, 6 riiv vofJLifioi>v ex^pog, 6 To7g 
7rp<aTOTr\a(rroi£ eTtavaarag xa) t^j 
evToA^j e^idaas rovg oifSev dSiK^ 
iToarrag cre^ 6 tcJ "AjSeX hKavaxTTfj' 
cag TOV dvBpciyjroKTovov Kaiv, 6 t& 
'Ia))8 entOTpareva'agt Tieyeig tS Kv- 
p/b)' 'Eciy ireatav irpoaKwrj<Trfg fiot ; 
12 Tfjs ToKfiJjg, o) TTJg irapocnTirj^ias. 
AovTsjog SpaireTYj^fSovKog fiaartylag, 
dfprfvtqjQ TOV koKov SeairoTov ; Sea- 

TTOTT} TYJKiKOVTif, 060) ItaVTiaV tUv 

vorjT&v KOi oua'6yp'S>v \eyeis" *Edv 
veaoiv mpocKvvYjfTTi^ yuoi ; 

IW. 'O ie ILvpio^ fiaKpodvfi€7, 
Kou OVK et£ TO fi^ ov dvaipet tov 
dito ayvolag Totavra Spaavvofievov, 
a\?su irp(f,<jii£ ditoKpiverac ^Yitaye 
2aTai/a. OvKeiTrev. '^Yiraye oTriata 
/Jtov ov ydpinrooTpiylrou olo^Te' d\- 
Aa* ^Yiraye^aTava,evoJ^€TreKe^ci), 
vnaye ev ols tipeOlfTdri^ eic icaico- 
volaq' eycA yap oartg el/ju yivcixTKfa, 
KOi tnro Ttvos dvearoLKfJLCu, Koi iv 
ypvf irpoaKvveiv htiarrayim, Kvptov 
yap TOV &e6v aov irpoaicvv^aeig, Ka) 
air& fi6v(fi KaTpevnret^. OlSa tov 

est principatus eorum : et casum 
tuum extendis contra Dominum, 
et promittis te dare ei quae sunt 
ipsius, dicens; Hsec omnia tibi Mat. it. 9. 
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 etGen. iu. 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 laese- 
runt ; qui adversus Abel Cain 
parricidam excitasti; qui in Job 
mala exercuisti: tu ergo hujus- 
modi dicis Domino; Si cadens 
adoraverisme? Oaudaci^l Opu- 
niende serve fugitive, serve fla- 
gellande, exterminator bonorum ! 
Domino dominorum, perfecto Deo 
omnium intelligibilium atque sen- 
sibilium dicis; Si cadens adora- 
veris me ? 

XII. Dominus autem longanimis 
est, qui non in praesenti interfecit 
eum qui per ignorantiam et au- 
daciam talia dicit : sed mansuete 
respondet, dicens; Vade Satana. Mat-W. lo. 
Non dixit: Revertere post me; — ^^^-^a. 
non enim est reversurus aliquan- 
do: sed, Vade, inquit, Satana, in 
ea quae tibi elegisti ; vade in qui- 
bus provocatus es a tua malitia. 
Ego autem scio quis sum, et a quo 
sum missus; scio quem debeo 
adorare. Dominum enim, inquit^ Mat. i?. lo. 
Deum tuum adorabis, et illi soli Deat vi. 13. 
servies. Scio enim et novi unum 
solum, cui non denego servire; 



6i/a, htitrrayLai rov fiovov^ ov av 
anooToiTijg yeyova^. Ovk elfju dvri- 
deog, 6fi6KoyS> tyjv uirepojfrjv en-/- 

(rrafJL€U rov Trjg eySJ£ yevvrjaeuig at- 
Tiovt Tov HarepoL 

XT'. Tadra, aSeXtfio), am Sta" 
flecrewj rfj^ irpog v/xag, ^vayKa<r0i]V 
hntrreTKat, eig So^av Qeov itapau- 
V6)v, ovx wj wv T«, oAA ci)^ aceA- 
^09. 'YroTcto'O'ecrfle t65 eTncricaTra), 

'AYarare oAAjyAot/f kv Kvpi<p, wf 
0eoi; d^aA/icaTa. 'Opare oi avSpeg,' 
cbj ftia fieTnj ra^ yafierag arip- 
yere' at yvvaiKegf iy ev ovacu tJ 
awa<l>€i€^f arepyere rov^ eavridv 
avSpag. E? Ttg ayvevet rj eyKpa- 
reverat, fiif €Traipead<*>, iva fuj onro- 
KeoTj TOV fuadov. Tctf eoprag fjiij 
dri/idfere* tyjv reao'apaKoaTrjv jirf 
e^ovdeveiTC ixtfujaiv yap mepiey^et 
T^ TOV Kvpiov 7ro\iT€iar' /xerd t^v 
rov iraOovg elSSofxaSa fi^ vapopare 
rerpaiSa kou vapaaKevrjv^ mjareih' 
ovrest wewycriv eTri')(pp9jy6vvT€^ tijv 
veparaeiav. Eirig KvpiaKrjv ^ aalS' 
ISoTOv vtj(TT€va, irX^v evog aafi^- 
rov ToC nd(r^a, ovro^ ypitrroicrovo^ 


lA'. A{ irpo<revxou vficiv 6#cra- 
deltjirav e/y rrjv 'AvT«oj^e/aj eKKTirj- 
aiavt odev kou Seo'/juog airayo/xat 
eij* 'PfifJLtjv, 'Acnrd^ofiai tov 0(7/0^ 
htlaKornovlloKvKapTrov' dtma^ofiou 
rov ayiov hticKomov BrrdA/ov, kou 
ro iepov irpealSvTepiov, koi roif^ 
avvSov?\jov^ fiov Toifs Sioucovov^' cbv 
670) dvriylrv)(pg yevotfujv. En 
awraaorofiai tcS en-KTicoir^ Ka) ro7g 
itpea^vrepoi^ ev Kvpicy E? rtg 
fiera ^loviouLnv hnreKei ro irdo^a, 
Yj Tct avfdfioKa rfjg eoprfjg avrciv 
iexjerou, Kotvtavo^ eori tcSv aTro- 
#CTeivdvTa)VTov Kt/fxov/caf rovg airo- 
aroKovg avrov. 

a quo tu apostata £Eu;tu9 es. Non 
enim sum antitheus, hoc est» con- 
trarius Deo, sed confiteor emi- 
nentiam : et non recuso adorare 
eum, quern novi nativitatis mese 
auctorem et dominum, atque me» 
perse verantise custodem. Ego JoIltLSi. 
enim, inquit, vivo propter Pa- 

Xni. Hse 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 oxores 
vestras sicut propria membra. 
Mulieres vero, sicut unitatis tactu 
vestros viros amate. Qui castus 
est, vel continens, non eztollatur ; 
ne perdat mercedem suam. Dies 
festos nolite dehonorare. Qua- 
dragesimam vero nolite pro ni- 
hilo habere: imitationem enim 
continet Domini oonversationis. 
Hebdomadam etiam passionis no- 
lite despicere. Quarta feria et 
sexta jejunate : pauperibus reli- 
quias porrigentes. Quicunque 
Dominicam autSabbatum jejuna- 
verit, prster unum Sabbatum 
Paschae, ipse est Christi inter- 

XrV. Orationes vestrae proten- 
dantur ad Ecclesiam Antiochis: 
unde et vinctus ducor ad Romam. 
Saluto sanctum Episcopum Poly- 
carpum. Saluto sanctum Episco- 
pum Vitalem, et sacrosanctum 
rresbyterium, et conservos meos 
Diaconos : pro quorum animabus 
e^o efficiar. Adhuc dico Episoo- 
pis et Presbyteris in Domino: 
Quicunque cum Judsis Pascha 
egerit, aut solennia dierum festo- 
rum eorum susceperit; commu- 
nis est eis, qui Dominum et Apo- 
stolos ejus occiderunt 



IE'. ^Aaira^ovTcu vfiag ^iKiav 
Kat *Ayad6irovs oi StaKovot. *A<nra- 
^ofjuju TO crvanjiia tSv napOeviav^ 
TO r&yiia tSv jQjp&v £v kou Svcu- 
/Lu/v. Aamatouat rov \aov Kvpiov, 
cnto fUKpov eois fieyoAov. Airearei- 
Aa vfuv ravT& fwv to, ypafifiara 
Sia 'EiifKOfiov toS avayvioarov, av- 
ipo£ BeoTiyJiTov icai vnrroTaTov, 
avvTV)(ju}v irep) *Pi^€i6va, dvayo- 
fievov ev irWo). Me^unjaBe ftou 
Twv SeafiHv, tva reKetaOid ev Xpi- 
0Tc5. ''EpptaaOe aapKh "^^vvjSt wveiJ- 
jiaTi, TeKeia thpovovvreg^ coroorpe- 
ip6fJL€voi Toif£ epy&ras Trjg avofjuag, 
Koi Tov AoTou TTJg aK/jOeia^ tpdopeTg^ 
evSwafioufievot ev t§ %(ipiTi toC 
Kvpiov riimv *lffaov Xpiardv. 

XV. Salutant vo6 Philon et 
Agathopus diaconi. Saluto con- 
gregationem vii^num ; legionem 
viduarum, a qaibus et adjutas 
sum. Saluto populum Domini, 
a minimo usque ad maximum. 
Transmisi vobis heec mea scripta 
per Euphanium lectorem, virum 
Deo honorabilem et fidelissimum : 
qui mihi oceurrit in regionem 
jam navem ascensuro. Memen- 
tote vinculorum meorum ; ut con- 
summer in Christo. Incolumes 
estote carne, et anima, et spiritu ; 
perfeeta sentientes, devitantes 
operarios iniquitatis et corrup- 
tores yerbi veritatis, confortati in 
gratia Domini nostri Jesu Chiisti. 







Johanni Sancto Seniori, Ignatius, et qui cum eo sunt Fratres. 

De 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 hie 
multae de nostris mulieribus, Mariam Jesu videre cupientes, et quo- 
tidie a nobis ad vos discurrere volentes ; ut eam contingant, et ubera 
ejus tractent, qus Dominum Jesum aluerunt, et qusedam secretiora 
ejus percunctentur ipsam. Sed et Salome quam diligis, filia Anns, 
Hierosolymis quinque mensibus apud eam commorans, et quidam 
alii noti referunt eam omnium gratiarum abundam, et omnium 
virtutum, more virginis, virtutis et gratiae foBcundam. £t» ut dicunt, 
in persecutionibus et afflictionibus est hilaris ; in penuriis et indigen- 
tiis non querula : injuriantibus grata, ad molesta laetatur : miseris 
et afflictis coafflicta condolet, et subvenire non pigrescit. Contra 
vitiorum autem pestiferos conflictus in pugna fidei disceptans eni- 
tescit. Nostrse novse religionis, et poenitentiee est magistra; et apud 
fideles omnium operum pietatis ministra. Humilibus quidem est de- 
vota, et devotis devotius humiliatur : et mirum ab omnibus magnifica- 


tur ; cum a Scribis et Pbarisaeis ei detrahatur. Praeterea multi multa 
alia referunt de eadem : tamen omnibus per omnia non audemus 
fidem concedere, nee tibi referre. Sed, sicut nobis a fide dignis nar- 
ratur» in Maria matre Jesu, humans naturae natura sanctitatis ange- 
lic8& sociatur. Et haec talia excitaverunt viscera nostra : et cogunt 
valde desiderare adspectum hujus (si fas sit fari) coelestis prodigii, et 
sacratissimi monstri. Tu autem diligenti modo disponas, cum desi- 
derio nostro, et valeas. Amen. . 


Johanni Sancto Seniori, suus Ignatius. 

Si licitum est mihi apud te, ad Hierosolyms partes voloadscendere, 
et videre fideles Sanctos, qui ibi sunt: prsecipue Mariam matrem 
Jesu : quam dicunt universis admirandam, et cunctis desiderabilem. 
Quem enim non delectet videre eam et alloqui, quae verum Deum de 
se peperit, si nostrae sit fidei et religionis amicus? Similiter et 
ilium 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. 
Praeterea caeteros sanctos, et sanctas. Heu, quid moror ? quid de- 
tineor ? Bone praeceptor, properare me jubeas, et valeas. Amen. 



Christifers Maris, suus Ignatius. 

Me neophytum, Johannisque tui discipulum, confortare et consolari 
debueras. De Jesu enim tuo percepi mira dictu, et stupefactus sum 
ex auditu. A te autem, quae semper ei fuisti fiemiiliaris 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. 






Epistola AD Philippeitsss. cix. Patres Apostolici. Edit. Jacobson. 

8vo. Oxon. 1838. p. 482. 

UapaKoKid ovv iravraj vfiag Tr€tdafy)(eiv tc3 A070) t^j iiKcuoavvtf^, Koi 
daKciv ftdcrav imoyiovijv, rjv kou liere Kar 6(l>0(i\fioif£, ov jiovov kv roig 
jioucaptotg 'lyvaTtt^ kcu Zuxrifm Koi 'Pov06>> dAAa Koi ev aA\oi^ roi^ If 
vfuov, Koi ev avTii Ilav\<fit >c€u ro7^ \onro7s anroaroKai^. 

Ibid. c. xiii. p. 488. 
Scripsistis mihi et vos et Ignatius, ut si quis vadit ad Syriam, deferat 
literas meas, quas fecero ad vos ; si habuerimus tempos opportunum, 
sive ego, seu legatus, queni misero pro vobis. Epistolas sane Ignatii, 
quse transmissffi sunt vobis ab eo, et alias, quantascunque apud nos 
habuimus, transmisimus vobis secundum quod mandastis ; quse sunt 
subjects huic Epistolse: ex quibus magnus vobis erit profectus. 
Continent enim fidem, patientiam et omnem sedificationem ad Domi- 
num nostrum pertinentem. Et de ipso Ignatio, et de his qui cum eo 
sunt, quod certius agnoveritis, significate. 


Contra Hareses. Lib. Y. c. xxviii. Edit. Massaet. 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. 
Ram. c. iv. 


CoMMENTARius IN S. Matthjbum. PeoTSon^ Vindici€B JEpistolarum 

S, Ignatiu 4to. Cantab. 1672. p. 4. 

Quum esset desponsata mater ejus Maria Jaseph. Quare non ex sim- 
plici virgine, sed ex desponsata concipitur Christus ? Primo, ut per 
generationem Joseph origo Marise monstraretur; secundo, ne.lapida- 
retur a Judseis ut adultera: tertio, ut in i^yptum fiigiens haberet so- 
latium viri : quarto, ut partus ejus falleret diabolum, putantem Jesum 
de uxorata, non de virgine natum. — Epist. Ephes. c. xix. 





Prologus IN Canticum Canticohum. Opera. Edit. Car. Delanie. 4VolL 

fol. Paris. 1733—69. Vol. III. p. 30. D. 

Verno Rufinu 
Denique memini aliquem Sanctorum dixisse, Ignatium nomine, de 
Christo: "Mens autem amor crucifixus estf' nee reprehend! earn 
pro hoc dignwn judico. — EpisU Rom. c viL 

HoMiLiA VI. IN LucAM. Ibid. p. 938. A. 

E schedis J. E, Orabii. 

KcxAco; €v fjuq, r&v fxiprvpog n-' 
voy enKTToKiDv yeyponrrar tov ly- 
voTiov Xeyci) rov fiera top fiaK&piov 
TLerpov rijg 'Avrioj^e/ay Sevrepov 
eiriVicoirov, tov ev rH iuayfiii ev 
*Pcdfii; Btfpiois ^jLOC)(Yf<rafxevov. " Kcu 
eKade rov apyovra rov aiUvog rov- 
rov fi irapdevia Map/oe^ ." 

Versio Hieronymi. 

Unde eleganter in cujasdam 
Martyris epistola scriptam reperi : 
Ignatium dico, Episcopum Antio- 
chiffi post Petrum secundum, qui 
in persecutione Romse pugnavit ad 
bestias: "Principemsseculihujus 
latuit virg^nitas Mariae." — Epid. 
Ephes. c. 



Chronica. J, Scaligeri Tkemurus Temporum. Fol. Amst 1658. 

Tlp&TOi At<ayfiog, p. 206. 

Trjg 'AvTioj^ewv eKKTHfaiag Seurepo^ 
enlcKono^ KaO'urracrau *lypari0£. 

Tpcrof Ai(ayfi6i. p. 209. 

Tpdiavov Kara XpianavHv itory' 
fiov KiVYJ<ravro£t ^ijXfav 6 rov KAed- 
ira, rij^ ev 'le/tHxroAiz/Aoi; eKtcKija'tag 
eniCTKortrogt €fiaprvpti<rev, yevofievos 
er&v pic. Mea ov rpiroq ^lepoao- 
Atz/xcdy emarKomo^ 'lovarog ck Ttept- 
ro^. Tore Koi ^lyv&no^ Sevre- 
pas '*Avria)(eia£ enhKomo^ av70^<f>- 
dei^f els 'Pcd/Lu/v eire/x^A; ieiTfuos, 
evOa Stiploig itapaSdBeig itmvae ro 
liaprvptov. AiaSe)(€rai ie rpiros 
pter axnov t^v 'AKTioj^e/aj ewicrica- 

Versio Hieronymi. 

Prima Persecatio. p. 162. 

Antiochise secundus episcopus 
ordinatur Ignatius. 

Tertia Persecatio. p. 165. 
Trajano adversus Christianos 
persecutionem movente, Simon 
filius Cleopse, qui in lerosolymis 
Episcopatum tenebat, crucifigitur, 
cui succedit Justus. Ignatius quo- 
que Antiochenae Ecclesis Episco- 
pus Romam perductus bestiis tra- 
ditur. Post quern tertius consti- 
tuitur episcopus Hero. 




Lib. III. 

AA\a KOi tUv en 'Avrioj^e/ay 
"EvoSiov TTfkoTov KaTaaravTog, Sev~ 
repog ev roTg Si]\ovuevot£ ^lyvdrio^ 
eyvtaptXero. J^vfiec^v ofioiuig $ev' 
repog liera rov rod 2a)T^po; ^fiHv 
dSeKfbov, Trjg ev *Iepo(ro\vfiotg ck- 
Khrja-ia^ Kara rovrovg rrjv Kenovp- 
yiav eix^v. 

Burton, 8vo. Oxon. 1838, p. 184. 
c. xxii. 

Versio Mufini. 

Sed et apud Antiochiam Euo- 
dius primus fuerat, et secundus 
Ignatius : Hierosolymis quoque 
Symeon secundus post Jacobum 
fratrem Domini iisdem tempori- 
bus gubernabat ecelesiam. 

c. xxxvi. p, 

Aienpeire ycfiriv Kara toutov^ 
em rrj^ 'Acria^ t5v iiroaroKcav ofw- 
Xj/t^j Ilo\vKapTr6^, 7fjg Kara Sfwp- 
vav eKiOifialag irpo^ tSv avTOTrrciv 
KOi wnjperiiv rov Kvpiov rrjv ewi- 
{TKOTft^v eyKexetpiiTfievo^. Kaff ov 
eyviapl^ero Uairiag t^j ev ^lepairo- 
Kei itapoiKiag kou avrog eirltTKoirogt 
dv^p rd irdvra on yuiKitrra Xo-yici- 
Taro? KOU TTj^ ypaff>ns etSrjfiiJiv, o re 
vapd wAeioToij elaert vvv Stafiorf- 
rog 'lyvdrio^, rfjg Kar 'Avrio^^eiav 
Herpov SiaSoj^g Sevrepog r^v eiri- 
(TKOTrtiv KeKhtjpcifievog. Aoyog J* 
e^ci rourov oiro ^vpiag en) r^v 
ra>f(a/ci)v iroAiv dvanefi(l>Oevra drj- 
pi<av yeveadai fiopdv rfjg eig Xpi- 
OTov jxaprvpias eveKev' Kot Srj r^ 
Ji' 'A<r/aj dvaKOfui^v fxer enifie- 
\e<rrdrtf£ ^povpc^v (f>v\aKrk noiov- 
fievog, rag Kara noKtv a?j eneSrjfiei 
vapoiKtas ra7g Sid Xoytav 6p.iKiatg 
re KOU nporponoug entpptavvvg, ev 
npCnotg pud7\jL<yra npof^vKarrefrOai 
rdg aipeaetg apri rirre npHrov dva- 
^velaag kou hrtnoT^xz^ova'ag napfj- 
vet, npovrpene re dnp)^ exjecOai 
rfjg rS>v dno(rroKuiv napaSoaec^g, rjv 
imep d(Tff>cLKetag kou eyypdifxMig rjSri 
fiaprvpofievog itarunov<TOou dvay- 
Kouov ijy&To. Ovrca i^ra ev ^pvp- 
vrj yevofievog, evda 6 JloXvKapnog 
rjv, fxiav fjLev t^ Kard rtfv ^E^etrov 
entOToTitjv eKKKri<riq, ypdd>eit notfie- 
vog aimjg /jLvrj/jLovevav Ovrjatfiov, 
erepav Je tJ ev Mayvijala rfj npog 
MaidvSpip, evda noKtv eniCKomov 

214. Ibid. 

Quibus temporibus apud Asiam 
supererat adhue et florebat ex 
Apostolorum discipulis Polycar- 
pus, Smyrnaeorum ecclesiae epis- 
copus; et Papias similiter apud 
Hierapolim saeerdotium gerens. 
Sed et in nostra quoque tern- 
pora famae eelebritate vulgatus 
Ignatius apud Antiochiam post 
Petrum secunda successione epis- 
copatum sortitus est. Quern ser- 
mo tradidit de Syriae partibus ad 
urbem Romanam transmissum, 
et pro martyrio Christi ad bestias 
datum. Quique cum per Asiam 
sub custodia navigaret, singulas 
quasque digrediens civitates, Ec- 
clesise populos Evangelicis, cohor- 
tationibus edocebat in fide persis- 
tere, et observare se ab haeretico- 
rum contagiis, qui tum primum 
copiosius coeperant puUuIare: et 
ut diligentius et tenacius Aposto- 
lorum traditionibus inhaererent. 
Quas traditiones cautelae 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: et aliam 
Magnesiae civitati, quae supra 
Maeandrum jacet, in qua et Epis- 



Aa/xa jJLVYjiitjv TteiroiJjrar kou t^ ei/ 
TpaKKeat Se aTOirjv, rj^ ap'xpvTa 
Tore ovra lIoKvl3tov iaropeZ Upo^ 
ravratg Koi tJ ^Foa/JLaluiv eKKKYjatq, 
ypa<l}et, rj koi irapaKKi^o'iv irpoTei- 
vei, o)f jJLYf irapatTYjo'afievot rov fiap^ 
TvpioVy Trjg TroOovfxevrjg avrov oltto- 
(nepfjtratev eKitlSo^, 'E^ Sv Koi 
fipayyrara elg errlSei^iv tcSi/ eipr/- 
fievLnv Ttapade(T0ai a^iov. Fpa^et 
Sr/ ovv Kara \e^tv' "'Aro ^vplag^ 
fjicxpi 'Pc3/xjy9 3rjptofiaxS> ^to, y^g 
Ka) SaKaaatj^, vvkto^ Koi fifiepag, 
evSeSe^ivog SeKa KeoirapSoi^, o eon 
orpaTKariKov T&y fia, o\ kcu eiepye- 
Tovfievoit Yeipovg yivovrou. *Ev Se 
ro7g aSiKYiiiafTt airS^v fia\\ov /xa- 
BrjTeuoficu, a?\X* ov itapa rovro Se- 
SiKaliafiai. 'Ovatfujv tcov Btipluiv 
T(Ov efjLo) erotfiuiv' ci kou eSvofJiou 
avvTOfJia fiot evpedljvai, a Kai ko- 
XaKCvau} avvTOfitdg fie Karaff^ayeiv^ 
oir^ Zairep rtvcjv Set\ouv6fJLeva oifY 
fjylfavTo' K&v avTOL Se UKovra firj 
SeA|7, eyci irpotr^iao'Ofiau 2vy- 
yvclifirjv fioi evere. Ti fioi crvfi^e- 
pet, 6va> vfi/axTfcci). NSi/ apxofiai 
IxadtjTYf^ eivai» Mr/Sev jxe ^tjhSxrou 
rOiv oparS^v kat dopdrtav, 7va *Irj- 
(Tov Xpiarov ewiTtJ^^w* irvp koi 
aravpog, Btipicav re avardireig, <TKop^ 
TTiafio) oareuiVt avyKoita) fieKciv, 
dXetrfioi oKov tov atiuarog, Ko7\jd' 
(retg TOV Sial3o\ov eij efie epy^eo'du^" 
aav, fiovov iva 'Irjaov Xpiorov em- 
Tvxfa." Ka) TavTa /xev dito r^f 
ii]Ku>d€lai]£ 7ro\€a>^ Toig icaraAe^f- 
Oelaaig eKkKyja'taig Sienmida'aTo. 
^HSrj J* eweKeiva Ttjg ^fwpvtjg ye- 
vofievog, diTo Tpiiidiog To7g re ev 
^i\aS€\il>€t(f avdtg itd ypa^rjg ojn- 
\e7, KOi T§ ^fJLvpvatLHV €KK\rjaiq„ 
iSiiag T€ TW TavTrjg 'irpoijyovfi€V(o 
Ilo\vKdpTr<Ai' ov oia Srj (XTrooToX/- 
Kov avipa ev fxoKa wwp/fwi/, ty/v 
KOT 'Airrto-xjetav avn^ irolfivtjv wj* 
av yvrjatog Koi dyaOog irotfiY/v ira- 
paTiOerai, ttiv itep) airrfj^ <f>povTtSa 
ta (rnovorjg Gj(eiv avrov a^iiov. O 
$* avTog ^jivpvaiotg ypdfpav, ovk 

copi Dammei mentionem fecit. 
Sed et ecclesise quae 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 
aliquantautitur verbis: "A Syria, 
inquit, Romam usque cum bestiis 
terra marique depugno, die ac 
nocte connexus et eolligatus de- 
cern leopardis, militibus dico, ad 
custodiam datis, qui ex beneficiis 
nostris sseviores fiunt Sed ego 
nequitiis eorum magis erudior. 
Nee tamen in hoc justificatus sum. 
O salutares bestias quae praepa- 
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, quseso, 
veniam, ego novi quid expediat 
mihi. Nunc incipio esse discipu- 
lus Christi. Facessat invidia vel 
humani affectus, vel nequitiae spi- 
ritalb, ut Jesum Christum merear 
adipisci. Ignes, cruces, bestise, 
dispersiones ossium, discerptio- 
nesque membrorum, ac totius cor- 
poris poenae, et omnia in me unum 
supplicia diaboli arte quaesita cu- 
mulentur, dummodo Jesum Chris- 
tum merear adipisci^' Haec et 
multa alia his similia ad diversas 
ecclesias scribit. Sed et ad Poly- 
carpum, velut apostolicum virum, 
datis Uteris, Antiochenam ei ec- 
clesiam prsecipue commendat Ad 
Smyrnaeos sane scribens, utitur 



ocS* onoOev prjrdig (TvyKe^ryratt rot- 
avTOL Tiva irep) tov Xptarov Sief icav 
" *Eyu} Se Kou fcera r^v av6nna<nv 
ev crapKt airrov oiSa, Ka) norevo) 
ovra. Ka) ore irpo^ roifg irep) E^- 
roov eKrjXvdevt cfpij auToig, AajSere, 
yfnjXaipi^a'are fJie kou liere, on ovk 
etfu Soiuoviov d(rca/LiaToi/* Koi evdig 
avTov rjyifavro, Koi enitrrexHrav" 
OT$€ Se avTOv to fiapTvpiov Koi 6 
'Eiptjvaiogt Koi tSv enitTToX&v av- 
TOV fivrjiwvevet Xeytav ovrcoy " 'Oj" 
erne riy t5v ^fierepav Sia t^v nrpog 
0eov fiapTVpiav KaTaKpideig irpo^ 
Srjpia, oTt aiTog etfju 0£oS, Ka) St 
6S6vTiav Sfiploiv aA^do/xoi, ?va ko- 
Oapo^ aprrog evpedH.^* Kai o IIo- 
KvKOLpirog Se Totrrtav avrHv /xe/xi^- 
Tou ev tJ <f>epofxevrj avTov irpog 
^t\nnnia'tov£ €7tt(n'o\^,<l>a<rK<*>v at5- 
7019 prjfJLouri' " UoLpaKoXid ovv vdu- 
Tag vyuSig veiBap^eiv kou aaKeiv 
Trdcrav imopoviiv^ yjv efJere /car 
oibdaKfiovg ov fxovov ev To7g fxaKa- 
ptotg 'lyvarlci Ka) *PoiJ0a) Ka) Zw- 
(r/fi6i>, dKKa Ka) ev aJsXoig To7g If 
vfJLidv, KOU ev avT^ HavXf^ Ka) To7g 
\oi7ro?f avooToKoig, TreTreKTfJLevovg 
oTi ovTOi Trdi'Tej ovk elg kcvov edpa- 
pLoVy dAA' ev iriarei Ka) SiKouocvvrj, 
KOU OTt eig roy 6<pet\6pLevov avrolg 
Tomov el(T) irapa Kvpitt^, o> Ka) (Twe- 
iraOov, Ov yap tov vvv ^yatniaav 
aiiova, oKKa tov xmep ^uwv ocnoda- 
vovTOt Ka) Si ^jiag imo tov OeoS 
dvaoravTO." Kai e^fjg hn<f>eper 
" 'EypdylraTe fiot kou vpieTg koi 'ly- 

> / 

vaTiog, iva eav Ttg aTrep^ijTai etg 
^vpiav, Ka) TO, trap' ifxciv moKOr 
uiOTf ypaaaaTou TOwep voiri<ru}f 
eav Axxpoi Koupov evueTov, ene 670), 
6IT6 iv Trefiirci irpeixfievaovTa Ka) 
vep) vfxS>v. Tag enitrroTiag^lyva- 
Tiov Tag irefi^deio'ag yj/xiv inr av- 
TOV, Ka) oAAa; oaag et^ofiev itap 
^fuv, eirefiylrapiev vfuv KaOiig eve-^ 
TeiKa<TOe» Ktriveg xmorerayuevai 
eia) Ty hrioToK^ Taxnri* e| o)i/ /xe- 
yofXa u>if>eKtj0ijvou Swyja-eade. Ile- 
pieypxHTi yap irtoTiv kou inrofiovijv 

verbis quibusdam, unde assump- 
tis nescimus, quibus haec de Sal- 
vatore proloquitur. " Ego autein 
post resurrectionem quoque in 
came eum scio fiiisse, et credo. 
Nam cum venisset ad Petrum 
caeterosque, ait eis: 'Accedite et 
videte quia non sum daemonium 
incorporeum/ Quietcontingentes 
eum, crediderunt.^^ Scit autem 
et Irenaeus martyrium ejus, et 
mentionem facit scriptorum ejus 
per haec verba: "Sicut dixit, in- 
quam, quidam ex nostris, pro mar- 
tyrioChristi 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 haec verba: "Deprecor, in- 
quit, omnes vos, obedientiae ope- 
ram dare et meditari patientiam, 
quam vidistis in Ignatio et Rufo 
et Zosimo, beatis viris, praecipue 
autem in Paulo, et caeteris 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 aDomino prseparatum : 
quoniam quidem passionum ejus 
participes extiterunt, nee dilexe- 
runt prsesens 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 Syriae deferat li- 
teras ad vos. Quod faciam, cum 
tempus invenero. Mittam vobis 
et Ignatii epistolas, et alias, si 
quae sunt, quae ad nos transmissae 
sunt, ex quibus utilitatem maxi- 
mam capiatis. Ccyitinent enim 



Koi TTOxrav otKoSofjLYjv Ttfv e<V Toy 
Kvpiov ^fiS^v avrJKOvaav.'" Kou 
ra fiev irep) tov 'lyvdriov TOiavrou 
AiaSe)(€Tat Se fier* avrqv Trjv 'Av- 
ri(y)(€tag eTrio'KO'nrjv ^Hpc^* 

de fide et patientia instructionein 
perfectam secundum Domini prae- 
ceptuQL"" Hactenus de Ignatio. 
Post hunc rexit eoclesiam civita- 
tis Antiochenae Heros. 

c. xxxvii. p. 219. Ibid. 

Aivvdrov J' ovrog tjinv airavra^ 
If ovofiarog dTtapidue7(rOou, Sao 

iroT€ Kara Ti\v itpi^rrfv r<*)v airo- 
(rro\a>y itaS<y)(i]v ev TOig Kara rrjv 
oiKoufxevijv eKKTojalai^ yeyovaa 
iroifjLeves fj Kot evayyeKiTrah rotJ- 
Twv CiKorru}^ ef ovofiarog ypa<f>^ 
fioviav T^v livYjiixiv KocrareOelfjiedaf 
6)v €Ti KOU vvv cig tffid^ St inrofivi]' 
fUZTCDv rijg diroaroTuioj^ SiSaa-Ka- 
Ktag fj Ttap&Soai^ ^e/oeroi* &rttep 
ovv dfiehci rod 'lyvaHov ev aiy 
KareKi^a^v eTntrroKai^, Koi toC 
KKtjfievTog ev t§ dvcdjjLoXoyrjfievij 
irapd Ttdortv, rjv eK Trpoaayirov T^f 
'Pa>/xa/a)i/ eKKhrjoria^ tJ KopivdicDv 

c. xxxyiii. p. 

^HSij Se KOU erepa iroKvev^ kou 
^aKpd ovyypdfifiaTa &g toS airov 
eXJSes KOU mptdriv riveg vporfyayov, 
lleTpov S^ Koi *ATriu}vo£ StdKoyov^ 
Ttepie^ovra* a)v ouJ* oKnaq M*^W '^^^ 
trapd To7g TrotKaio^^ ^perat, OvSe 
yap Kadapov Trjg ditocro'KiKYJ^ 6p- 
OoSo^iag dvoaidZet tov '^apaKTYjpoL. 
*H fiev ovv rov YiKripLevro^ ofioTSjo- 
youfievTj ypa^rif nrpoSriKog- Etptf- 
TOM Je Kat TO 'lyvouiov koi IIoXv- 


Lib. V. c. viii. 

Ka) [Eiprjvaiog] dirofivrffiovevfid'' 
T(av Se d'no(rro\tKov tivoj Ttpetr^v- 
repov, ov Tovvofia aaait^ irapeSuiKe, 
fjLVfjfiovevei, e^tjyrjo'etg re airov 
3ei(M}v ypatpidv itoLpariOeTau "Eti 
KOU *lovarivov rov fxdprvpog Koi 
'lyvariov fivi^fJLrjv rceiroirfrai, fiap- 
rvpiou^ avdt^ koi dito rHv rovroig 
ypat^evriov Kej(ptifJL€vog, 

Verum quoniam impossibile no- 
bis est singulos enumerare, qui 
post Apostolorum primas succes- 
siones in ecclesiis qttee per orbem 
teme sunt, vel principes, vel Evan- 
gelistae fuerunt, vel pastores : illos 
tantummodo commemorasse suf- 
ficiat, quorum libris inserta ad 
nos usque fidei et prsedicationis 
monimenta venere, utCIementis 
et Ignatii, cseterorumque quorum 
superiusfecimusmentionem. Cle- 
mens tamen in epistola quam Co- 
rinthiis scribit meminit Epistolse 
Pauli ad Hebrseos et utitur ejus 

221. Ibid. 

Sed et alia ejus opuscula non 

minima a nonnullis haberi perhi- 
bentur, velut Petri et Apionis dis- 
putatio, qus in usu a veteribus 
habita minime reperimus, quia 
nee pura in eis et incorrupta 
Apostolicae fidei regula mansisse 

p. 333. Ibid. 

Sed et [Irenaeus] Apostolici cu- 

jusdam viri, eujus nomen reticuit, 
sermonum quasi memoriter me- 
minit. Justini quoque Martyris 
et Ignatii memoriam &eit, et ea 
quae scripserunt, producit in me- 


QujBSTioNES AD Stephanum. ScrtptoTum Veterum Nova CoUectio ab 
Angela Maio, Vol. I. 4to. Rome, 1825, p. 2. 

^ifl(Ti Seirov 6 ayiog av^p, 'lyvarto^ ovofia ainrii, rfjg 'Avriovecov e/c/cAj/- 
(Tiag ievrepo^ yeyovca^ fjiera tov^ dirotrroKovg hrliTKOTros, i}g apa Koi tov 
apxovra rov aiiavog rovrov eKaOev fj vapdevia Maplag, Km ff tov Zomj^ 
po^ cf avT^^ yiveai^' K&yei Se oStcd^' " Kat e\ade tov a/oj^ovra tov aiS- 
vof TovTov ^ irapBevia MoLplaig, kou o tokctos airr^^ ofiolctg Ka) 6 BavaTo^ 
TOV Xpioroir Tpia fiwrr^pia Kpavyijg, anva ev rjov^iq, (deov eirpaydrj.'^ 
Epht Ephes, c. xix. 


Epistola de Stnodis Arimim et Selbucije. Opera. Edit Benedict. 
2 VoU. Paris. 1608. Vol. I. par. ii. p. 761. A. 

^lyvoLTio^ ovv, 6 fxera Toifg 'AwooToAouy ev 'Avrioj^eajt KaTaaradeis 
enlcKOTro^, kou fiaprv^ tov Xptarov yevofievo^j ypd(po>v irep) tov Kvpiov 
eip9jK€v: "Elf iOTpo^ Ioti aapKiKog kou irveufiotriKo^, yevrfrog Koi dye- 
vrjTO£t ev dvdpcdTTO) Qeo£t ev 3avdT€p ^u>^ dXrjdtvrj, kou €K Maplag koi eK 
0eoG." Tiveg Je *ca/ tcov fiera *IyvaTiov StSd<rKoiKoi kou avToi ypd<l>ova'i 
Ev TO dyevtfTov 6 UaT^p, Koi etg 6 ef avTov vlog yv^atog, yevvijfia dKtj- 
Oivov, \6yog kou (TOi^ia tov XXaTpof. Ei fiev ovv kou itpog tovtov^ evav- 
Ttovg StOLKetfiedat eoro) Koi wpog Tag avvoSovg fjp!iv ^ fJidx^* Ei Se t^v ev 
XptoTii iriariv avTciv ytvidaKovTeg, treireio'/xeOa Sti koi 6 fiaK&piog 
^lyv&Tiog opBiog eypayfre, yevrjTov ainov Keytav Jia tkjv aapKa' *0 yap 
'XptOTog aap^ eyeveTo' dyevriTuxv Se, ori fif/ tUv TroitjfiaTfav kou yevriTCdv 
eoTiv, oTOs! vlog eK Uarpog. Epist Ephes» c. vii. 


Homilia in Sanctam Chbisti Generationem. Opera, Edit. Benedict. 

3 Voll. Paris, 1721—30. Vol. II. p. 598. C. 

*'E«fM;Tai Se tUv iraKouiiv tiv) kou erepog \6iyog, oti inrep tov \aOeiv 
TOV apyovra tov aiUvog tovtov ttjv irapOeviav Trjg Maptag jJ tov 'loxn;^ 
hrevoijOri fivrjtrretoL EpUt Ephes. c. xix. 


De vibis iLLUsTRiBUSy c. xvi. Opera. Edit. Vallarei. 11 Voll. fol. 

Veron. 1734^-42. Vol. II. p. 842. 

Ignatius, Antiochense Ecclesise Versio Sophroniu 

tertius post Petrum Apostolum 'lyvaTiog Trjg ev'KvTtoxeitfeKiOsri^ 

Episcopus, persecutionem commo- ^''«^ '^P^'^^ , M^ra nerpov tov dno- 

vente Trajano, damnatus ad be- <rroKov eiriaKOTcog.Sii^^^v kiv^- 

-. T> . ^ .^.^ o'avTogTpaiavovtl^piouayTja'atKe' 

stias, Romam vinctus mittitur. j^^q^)^^ ^/r 'P^ixfjv JiiTJ^ai 

Quumque navigans Smyrnam ve- Sia^uog. U\io>v SI kou eirioray rg 
nisset, ubi Polycarpus, auditor ^fwpvr!,evlU6KvKapirog,aKpoaT^g 



Johannis, Episcopus erat ; scripsit 
unam Epistolam ad Ephesios, al- 
teram ad Magnesianos, tertiam 
ad Trallenses, quartam ad Roma- 
DOS : et inde egrediens scripsit ad 
Philadelpheos, et ad Smymaeos, 
et proprie ad Polycarpum, com- 
mendans illi Antiochensem Ee- 
clesiam : in qua et de Evangelio, 
quod nuper a me translatum est, 
super persona Christi ponit testi- 
monium, dieens: "Ego vero et 
post resurrectionem in came 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 Dsemonium incorporale. Et 
statim tetifi^runt euin, et credi- 
derunt^' lignum 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, 
quae mihi sunt prsparatse; 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 quae videntur de- 
siderans, ut Jesum Christum in- 
veniam. Ignis, crux, bestise, 
confractio ossium, membrorum- 
que divisio, et totius corporis con- 
tritio, et tota tormenta Diaboli in 
me veniant; tantum ut Christo 
fruar."^ Quumque jam damnatus 

'Icdavvov, hriaKonog ifv^ eypayfre 
Trpog *Eif>€(r{ov£ hnaroKiffv filav, aK- 
Aiyv Trpoj Mayvrfaidvovg, Tphijv 
irpos Tpoi}\\tavougf TeTaprrjv irpoj- 
rcofia/ouf . K^/ceidev ef icov, eypayl^e 
^iXaSeX^eScri, koi ^fivpvaloi^, Koi 
tSiKids vpog UoKuKopvoVf vapari^ 
Oefievog avTW t^v ev \vTio^elq, eic- 
KKyidlav kv rj Koi irep) rod evayye- 
Xlov Tov irpvmqv iieraippacOevro^t ck 
Trpoaanrov 'Ifjaov "Kpttrrov fivtjfjojv 
Troierrai, AeYcov* " '£70 Je kcu fie- 
Tct Trjv dvdarouTtv iv a'u>fjLaTi av- 
TOV eliov, KCU trt<rT€v<a Srt ear), Koi 
ore fjKdev irpog HirpoVf kcu roifs 
arifv avT(i ovray, evtrev avTo7^' ^tj^ 
\a<f>rj<raT€ p.e, Urt ovk etui Soufw- 
viov acifuxTiKov. Ka) eideiog ^av- 
rer avTov, evitrrevaav.^ ^A^iov ie 
^HXiverai, enenrep rotovrov dvipog 
irenoirjiMeda fivrjfjojv, €K rijg evioro^ 
?^S avTov Tijs vpog 'Pco/xa/ot/s' ypa- 
^eiaijg, 6\tya eKdeadcu' " 'Airo 2i;- 
pia^ &Xpi 'Pco/xT/s' 3i]pi0fi0C)(S> ev 
SaKdcirrj kcu ev y^, vvkto^ koi 
^fiepa^, SeKa avvieSefievog Keorndp- 
Soi£, TotrreoTi, OTpaTiCi>T0ug ro7^ 
if>vKd(T(Tov(rt /xe, ontve^ kcu fiera 
evepyeaiav j(eipoveg yivovrcu. Al 
yap dvofiiou avriiv, irauietxri^ fjLol 
eart, d\\' oi iid rovro eiiKcuci>driv. 
Kcu eide oiroAaurci) rtiv Btfpioiv tUv 
eifTpeniiTOovrfav fwi, anva eSxpfuxt 
o^vrara etval fiot ei^ dTrci)\etav, kcu 
kvieKevl^av eig r^v kyajv Kccrd^po^ 
(TiV jjujirtagt ov rpcntov eiri rcov oA- 
Acov ixoLpTvpoiv, prj ro?ifjuj(Tia<rt rod 
crtdfiaro^ fiou aylra(T0cu, El yap 
eveKde'tv fiff SeK^aovciVf eyi) fitd- 
aoficu, voOS>v Karafipu>dfjvcu, ^vy- 
yvcxre fioi, reKvia' to trvfiipepov pot 
ey<o olSa. NSv apj^ppLou elvai fiaBtj^ 
rrfs* ovSev rotntav rciv opoifievav 
eTriBvpw, Tva rov 'Irjawv Xpttrrov 
eupci). Uvp, aravpo^t Sijpla, 01/7- 
Khacrt^ oorecoy, Ka) tUv fieKciv Sia-* 
(ntatrpjo^t kcu vavros tov adfxaTog 
awrptjiij, kcu fidaavot tov ha^ 
Aou, €i( efie eXOtao'tv, 7va 'Itjaov 
Xpurrov diroKavfru)* KaraKpide^s 


esset ad bestias, ardore patiendi, roivvv Sripiofux)(ij(rat, kou iroOt^ rw 

cum nigientes audiret leones, ait ; itaBeiv^ aKovtra^ rov fipvyfjLov t5v 

"Frumentum Christi sum, denti- XeovTwv, e^i;' " Srroy l>;<roC Xpi- 

bus bestiarum molar, ut panis oroS etfu, kou evxpfioLi Toig oSovai 

mundus inveniar." Passus est rcov Srjpl(av oKecrdrjvat, fva apro^ 

announdecimoTrajani. Reliquiae KaOapog evpeOc^y ''Erafle JeicaT<^ 

corporis ejus Antiochise jacent ex- erei Tpaiavov. To Se Keiylravov ef w 

tra portam Daphniticam in cceme- r^g Sa<t>vtTiK^£ iwKrig 'Avrio^^c/a? 

terio. KaraKenai ev rS> Kot^ap-rfpti^. 

Adybrsus Heltidium. Ibid. Vol. II. p. 225. C. 

Numquid non possum tibi totam veterum Sc^iptorum seriem com- 
movere : Ignatium, Polycarpum, Iraeneum, Justinum Martyrem, mul- 
tosque alios apostolicos et eloquentes viros, qui adversus Ebionem et 
Theodotum, Byzantium, Valentinum, hsec eadem sentientes, plena sa- 
pientiffi volumina conscripserunt ? 

CoMMENTARius IN Matthjbum. Ibid. Vol. yil. 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. 

Adversus Pelaoiangs, Lib. iii. e. i. Ibid. Vol. II. p. 769. A. 

Ignatius, vir Apostolicus et Martyr, scribit audacter : " Elegit Do- 
minus Apostolos, qui super omnes homines peccatores erant. ' De 
quorum celeri conversatione Psalmista canit. MuUipIicatce sunt in- 
firmitcAes eorum, postea acceleraverunt Quibus testimoniis, si non 
uteris ad auctoritatem, utere saltem ad antiquitatem, quid onmes 
Ecclesiastici viri senserint From the Epistle of Barnabas, c. ▼. See 
Cotelerius, Patt. Apostt. Edit Amst. 1724, p. 16. 


HoMiLiA IN S. loNATiUM Martyrum. Opera, Edit. Benedict. ISYoU. 

fol. Paris, 1718-^38. Vol. II. p. 392. 

Uptirjv yovv ^fiag Koptj KOfXiS^ vea Ka) ociteipoyafiog ^ ^aKapia fidprvg 
HeKayia fiera iroTsXfj^ rfjg eu^poavvrjg eltrriao'e' arniepov itaKiV rijv eKeivrj^ 
ioprijv 6 fiampio^ ovTog Ka) yevvcuo^ fiipTV^*lyvaTio^ iieie^aro. Ataff>opa 
ra irpoaoyira, a\Aa fiia fj rpave^a* ewjTOs^ayiieva to, TtaXahiiara, dAA* 
efy 6 ari^avo^' itotKiha ra ay<avt(r/iaTa, dAAa to avro ^pa^eiov. 

*0 fiev ovv K€upog ffiiag IjSri irpos t^v Sn^yrjo'tv rHv rov fiOKaplov rov- 
rov KaTopBiafidrtav KoKer 6 T^iaixo^ Se raparrerai kcu Shpv^eirai, ovk 
eyyw ri icpSixov, ri Sevrepov eheiv, ri rpirov' roaovrov veptppe7 wavro- 
0€v ffyuoL^ eyK<f}fJLt(av itT^do^' Koi rairov iraayoixeVf o?ov &v ei Tig elg Xet- 
imva eiaeKOciv, kou ttoTO^^v fiev rriv poStavtav ISciVt vo\v Se to lov, kou 
TO Kplvov rodovTOv, KOU erepa Se ffpiva avOri itotKiT^a re kou Sid(bopoct 
AnopfjiTeie rl itpSiTov iSrj, ri ievrepov, eK&(rrov rHv opcufx^vtav irpog eavro 
KaKovvTo^ rag oyjretg, Ka) yap Ka) jJ/xeTf eig rov irvevuartKov rovrov Aei- 
fjiS^va T6>v *lyvariov KaropOiafJLariav eiceKOovreg, kou ovjA avOff rjpivd, 
oAA* airrov rov irvevfiarog rov Kapvov moiKiKov re kou oia<f>opov ev tJ 
rovrov ylrv)(^ Seidfievoi Bopvl^ovfieda, kou Stairopovfievt ovk exovreg iroC 

Pi. XV. 4. 


irpSnov Tov KoyiCfiov aTtepetffOfiev, eicaorot; rcdv 6p<afiev(av mo tUv 
TrKtifTiov avBehxovTo^, icai vpo^ ri/v rrj^ otKeias exntpeneia^ Setapiav evi- 
OTri^fievov r^v T75 '^nrjffjg oyjnv, ^Konreire yap' vpoiamj r^^ irap' ^/xTv 
eKK\ri<rla£ yevvaicsg, koi fiera Tocrai/nyy aKpi/Seia^, fieff onyj o Xpioro^ 
fiouKercu' ov yap ixeyiarov opov kcu xavova rijg entaKonw e<l>ria'€v eivat 
EKeivo^, Toiirov ovto^ ha rHv epytav eneieiBaro, Kcu yap rov Xpi(rrov 
Job.z. U. KeyovTO^ aKowrag, art *0 rroifi^v 6 Ka\o£ rvjv "^Jnjyrfv avrw TtOtitriv inrep 
rSiv irpo^TUiv, fiera irdajf^ dvSpela^ air^v kveoonKev inrep tUv irpo^- 
Twi/. ^vveyivero roi^ dtrotTToKoi^ yvrftritas, Ka) tcoi/ TrvevfjiaTiKidv vafia- 
rav dir^Ts^Lvaev. 'Oiroiov ovv eivat cIko^ tov <njvrpa(f>evTa eKelvot^, kcu 

\e ^ \9 »c/ 

TravTa)(pv avyyevofievoif, Kat pifrcdv Kat airopprjroiv auroi^ KotvoivrjaavroLf 
Kou Toaaxmj^ eivat io^avra auroJf dpxv^ a^iov ; 'ETrecmy irdXiv Kotpo^ 
dvSpeiav eiril^fp-Hv, kou >jnnff]v rwv irapovrtav {rnepopu^tTav dirdvTtJiv, kcu 
TO) Sea^ l^eowrav epcyn, kou rd fxtf /SKenofxeva rStv opo^fievoav irpoTifui' 
<rav' KOU fierd Toaairrff^ €VKo\la^ rrfv capKa diriBero, yaeff oayj^ av n^ 
ifiariov aicoHiKTano. T/ ovv irporepov etTrofiev ; tZv diroaroKcav t^v Si- 
SatTKoXiav, rjv hreSei^aTO iid irdvrtav ; rj rij^ woLpovayj^ ^(a!}^ rrfv intepo- 
yfrtav ; tj Tyjv dKpl^etav rfjg dperfjg, fieff 175 Trfv irpoarao'iav rfj^ eKKKfjalas 
WKovofupre; rlva irporepov awfivYJaofiev ; tov fjLapTvpa,ij tov eniaKovoVp 
rj TOV dv6(rro\ov ; TpmXovv yap ore^ayov 17 tov irvevfiaTO^ vXe^aaa 
X^P*^* ovTUi T^v aylav cKelvip/ dveiijae KeipaKffv, fioTOiov Se vo70\,air\ovv 
tS^v yap aT€d>dv(av CKatTTov ef r/r airroif^ fierd dKpt^eia^ dvainv^eiev, 
evprjirei Ka) erepouy ^fiiv ^KacrrdvovTa^ <TT€<f>dvov^. 

Kou et ^ovKetrBe, ttporrepov hti tov t% ewicricoir^f eitouvov e\doi>fiev ov 
SoKc? els oxrros eivat are^ai/o; fiovo^; fftepe ovv airrov dvavTV^(aiJL€v to 
A079, Koi oyfrecBe kou Svo, Ka) TpeT^, kou irXetovg e^ avTov TiKTOfievov^ 
wu£K Ov yap fiovov, Sri Toaatmis dpx^ a^to^ eivat eSo^e, Savfid^io toi^ 
avSpa eytd, dW' on Ka) itoLpd tUv aytiov cKetvonv tt/i/ dpr^ifv Toamjv eve- 
yetplaOij, Koi ai t&v iiaKCtprnv direxrroAcoi/ x^P^^ '^ iepag eKelvjjg 
fjyjravTo ic66ccA^. Ovie yap fUKpov tovto e/y eyKtapJov \6yov' ovk 
eiretSij ir\et(i} Ttfv avioBev €Tre(nrda'aTo yaptv, ovS* oti SayfrtKearepav hr* 
airrov htoiria'av eKBeiv njv toC Tri/ev/xoros' evipyetav yuovov, oW oti kcu 

itacav avTUi ttjv ev dvBpciyiroig efiapTvptfaav dperrjv. . Gappciv toi- 

vvv eivotfu dv, ort irao'av avrrfv ueTa dKpi/Betag 6 fxaxaptog 'lyvaTio^ 
aTrefJt&^aTo ev t§ eavTov >^i/X?* kou dveiriXiprrof rjv, Koi di/e7ic\i7Toy, kou 
ovre avOdSffs, ovre opytKo^, ovre trdpotvog, ovre vKi^KTris^ aKK* afiOYo^j 
dfptKipyvpos, SUato^, oo'tos, eyKpaT^s, dvTe)(6^€vo£ tov Kara t^v iica- 
yffv irtoTov "Koyov vri<f)dKtog, cwfbpciv, Koapuo^, Koi Ta oAAa &nep 6 Uav- 
\os dn^Ttice. Kcu tiV rovTtav airoiet^t^t tptiav; avTo) o! Tavra etpij- 
Kirre^ ainov eyetporovjjaav Ka) ovk &v ol fierd Toa-aimjs dxpifieta^ 
vapatvovvTeg CTepotg ttjv ioKtfiatrlav iroielcBcu tUv fieWoi/rcov en) tov 
Spovov Tfjg dpy^£ dva^atvetv TonJn/y, avToi nrapepyta^ tovto eiroitjaav 
av. !AA\* el firf mcav eJSov t^v dpCTijv TavTYjv ev Ttj yj^vx^ toS fidprvpog 

tovtov veffevTevfievrfv, ovk &v airrio TavTtjv kvexetptaav Ttfv dpyrfv. . 

Et^ec TTcoj $i7\oS( iiiuv o (rreffiavo^ e<f>dvrf ttj^ entiTKoinj^ Teta^f kou Kafi- 
Ttpcrepav eiroitfO'e t^v dpj(rjv to tUv x^tpoTovriadvTiav ainov dfia>/xa, 
itaxrav dvoSet^iv dperijs avTti ixapTvpfjaav ; . 

^Qairep ovv Kv^epvffrqv ^avfidl^ofievt ov^ orav ^avjfa^ovaij^ ttj^ Ba- 
Xdmjg KOU ef ovpi(av ttj^ wfo^ €f>epofi€vijs SwrfO^ tov£ efivXeovTa^ Sta- 
(T&aat, dAA' oTav ficuvofievov tov v€?{dyovi, Stavitrrafievtav tUv KVfxaTOJv, 


airHv tUv evSov eiri/SaTZv OTa(riafoi/TCi)i/, ttoWoS yeifiSivos eataBev 
e^oiSev Touy kfiirKeovra^ iroTuopKovvro^t ivvrjO^ Karevmtvcu to <rKaff>o^ 
fiera da^lxxKeia^ onrdcij^' ovria km roif^ rare t^v eKK7\yi(riav eyxetpuT" 
6evra£ eKn^ajTrecOat ypri kou Savfial^etv iroAAcj irKeov rciv vvv oIkovo- 
fiovvTLdv auTTjv, 076 itoXxf^ 6 TroKsfjiog e^oiOev ecrcadev* ore aTroLKciyrepov en 
TO 0UTOI/ TTJi Tr/orewy rjv Koi iroAA^y Seofievov eTtiixeKeia^, ore Kaddvep 
aprtroKov 0pe<l>o^, to rrjg eKKhjiarla^ itTs/jBo^ ttoAA^j ^Xi^???e rrj^ irpovolas, 
KOi fTOfparraTrfs rtvog T^y fieWovari^ avro Tidijveia'dai ^^uj^f. 

E<irci) Kcu reraprrov areff^avov eK rfjg emaKoinj^ r/fiiv dviayovra ravrrj^' 
Tt^ ovv Icrnv ovTO£ ; to t^v irarplSa avrov eniTpairrjvat Ttjv fifxeripav. 
'Ew/ttoi/ov fJLcv yap Koi eKorov dvSpHv kou irevr^Kovra 7rpo(TTfjvat fiovov 
TO Se iroXiv eyxeiptad^vou roo'aunjv, kou Sfjixov eig eiKoai eKretvofievov 

/jLvptdSag, v6<n]s dperrjg otet kou fjoifnas dvoSa^iv eivou ; . 'Eireti^ 

ie efivrj(r$ijv Jlerpov, kou Tre/xirrov ef airm) aretfeavov eiSov vXeKopLevov 
ovTos Je eoTt, to /xer eKeivov toStov itaie^ao'dai r^v dpyrfv, *iioTrep yap 
av Ttg KlBov e^aipcav fieyav ck defieXiW, erepov avrippomov eKeivov 
avovSa^et Ttdvrtas avratrayaye^v, el firj /xeAAoi irdirav caKevetv ti^v oiko- 
Sofjoffv, KOU aadporepav irote'iv' ovrio Sij koi Jlerpov fieAAovTOf evrevOev 
diroirffie^v, erepov dvrippomov Herpov iiido'KaXov 17 toS itvevpLaros 
dvTei(TYfyaye x^P^^* SnTre /x^ tjJi/ rjiri yevofievtfv oUoSofJt^v rrj rod Sta- 
Se^ofievov evreKetq, aadporepav yeveaOat, IleKre fiev ovv trTeffidvovi 
dmjpidfiYfO'dfxeda, diro rod fjieyedovg rfj^ ^PX^^* oiro T^y d^ias t&v 
KejfetpoTovriKOTOv, dtro t^ toC Katpov iwTKoKia^, dvo rov iierpov rrj^ 
iro\6cof > OTTO T^ dperrj^ rov wapaSovrog avrd rijv eirttrKon^v, Tovrot/y 
&Travra£ trXe^avrag ev^v Koi cKrov ehretv, Kat el3Souov, kou ir\etov£ rov- 
Twi/* dAA* Tva fiYJ rov diravra yjiovov eiy rov irepi rfj£ eTttaKonrj^ dvoiKuk- 
(Tavreg Koyov, eKiretTiauev rtdv mepi rov uaprvpoc iinyrjudrcw, ihepe 
Aotvoy eTTi Tov adrsov eKeivov icifiev. . 

Ov rovro Se eKaKovpyrfaev 6 Sid^Xog fiovov^ oKKd kou erepov ovk 
e\arrov rovrov ov yap ev roLig iroKeo'tv, a>v irpoeiar^Keto'av, ^^/ei 
fFtbdrreaBai rovg hrttrKonoi^, aAA' eiV rifv dWorplav aytav dvijpa, 'Eiro/ei 
Se rovro, ofxov fiev epfjuovg rwv hnrtjSeioiv XajSeiv airevSaVf 6/ioS ie 
dcdeveiTrepovg epydaeaOai to) /xo^do) rijg oiotiropiag eKm^cav' & irj Koi 
km rov fiaKaplov rovrov TteiroitfKev' dito yap rrjg ^fierepag 7ro\6Ci); etg 
TTJV *PcS/jW;v a^Tov eKoKeae, fiaKporepovg avr& ride)s rovg StavKovg rov 
ipofjLov, KOU rid yJjKei r^g oiov, Koi rS> irXtjdei rHv ^fiep&v ro ippowjixa 
Karal3d}s\etv airrov TtpotrioKUiv* ovk eiicdg, Sri avvefivopov exfav ^hjtrovv, 
KOU avvairoitifiov rijg roaavrrjg oiotiropia^t ttryvporepog fxSSKov eylvero, 
KOU rjjg fjLer avrov Swdfieag ovotis vhetova itapeiye rijv diroSet^tv, icai 
rag CKKTirjalag ovveKporet fieil^ovoig. Al yap Kara rrjv oSov iroKeig avv^ 
rpeypvaai irdvroBev rj\ei(pov rov dBKtjrtfv, kou fierd iroWcoi/ e^ewefivov 
rSiv e<lH)SiO)v, evyoug kou irpealSelaig avrii awaytavi^ofievai' kou avra) 
8e ov rijv rvypxHTav TtapaKKria'tv eKififiavov fxerd mpoBvpIag roaavrffg 
hri Sdvctrov rpeypvra opSxrat rov fidprvpa, fieff oaijg eiKog rjv rov eiri 
I3aa'i\eta KotKovpievov ra ev ovpavii' Ka) iid tcov epytav eixdvdavov aif- 
r&v, Sid rrjg rov yevvaiov vpodvfiiag eKeivov Koi ^aiiporrfrog, an ov 
9dvarog rjv ed>* iv erpe^^v, olhK dvoirjiiia rig Koi pLerdaraaigt kou irpog 
rov ovpavov avd^aarig, Kou ravra SiSatrKov Kara itaxrav itoT^v ait^et 
Std rHv Koyoiv, Sid rS^v Ttpajfiaroiv avrHv. Ka) onep em tcoi/ ^lovSaicav 
(Twe^ri, ore rov UavXov Srjaavreg, koi eig r^v 'Pc^/xi^v anoareiKavreg 


evofitl^ov fiev em Savarov ireixiretv, eiteyLitov Se toIs* €K€i KaTotKova't¥ 
^lovSalot^ StSdaKoXov, tovto Sfj kou en) ^lyvariov yeyove fiera irepiovalag 
Tii/of. Ovie yap roig t^v 'Pcii/Loyv oIkoxhti fiovotg, ah\a koi raig ev tS 
fiecr^ KCtfievaig TroAecriv ondfToug iiSaaKoXo^ dftiget Savfidaiog, veiOcdi/ 
Karai^poveiv rijg frapovai]^ C*^^fi Koi fjujiev ffyetirdm ra ^Keito^eva^ kou 
rSiv fieTOioirroiv ep^v, Kot vpog rov ovpavov (SKeireiv, kou vpo^ firjSev tcov 
ev TO) vapovTt j8/cj SeivHv kitttnpeipearBau Tavra ydp, koi to. Touroiv 
irKelova, Sid rSiv epyav avToifg iraiiev(av Zieve, Kadditep fjKto^ tij ef 
dvaro7<^^ av/o^wi/, kou irpo^ rrjv Svcnv rpe)((u>v, /xaWov 5e Koi rovrov 
KpaiipoTepog. Ovto£ /xei/ yap avtaOev erpe^ev^ aiadrjrov ayoav 05c' *lyvd- 
Tioy Se KdTCi)dev dvTeKafiTte, vorprov ^!og StSaaKOiKia^ rats '^jn/X'^^^^ 
evte!^, Kqj<e7vo£ ^ev e<V Ta rfjg ^txreco^ diniav fieprf Kpimrerat^ kou vvktu 
evdeci)^ endyer ovto£ Se eiV rd t^; Sva'eci)£ aTrehdoiv fiepij, fpoiSporepov 
eKeidev dvereiKe' kou rov£ Kara rriv oSov airavTag evepyenlja'ag rd fie- 
yKTra, eveiS^ r^f iroKecag eTte^ti, KaKeivrfv iptKotroipe'iv enaiSevae- ^td 
ydp TOVTO KOU 6 0e6j (rvvexc^priaev eKe7 tov ^lov axrrov KaTa}svaai, ocrre 
T^v TOUTov Te\evTrjv SiSaaKoKtov yeviaOat evaefieiag toTs TYfv 'Pciftiyv 
oiKov(Ttv airoLatv. * Y/xeTif fiev ydp t^ tov &eov %a/9iTi ovSefudg eSeeade Koi- 
irov aTToSe/f ecof, epptlQui^evot Kara nyv momv ol Se t^v ^Pfi/Jtijv oiicoCvTcy, 
are 7ro\A^f Tore d(rel3eiag ovtrrfg eice?, 7r\e/ovoy e^rj^ov ^riBela^. . 

^Iv ovv TavTa epy<^ ixddoioriv ol Trfv *Pci)/x);i/ oiKovirre^ airavTCf, awe- 
j(Cdpriaev 6 ©eoy eKe'i Teheuadfjvat tov ay lov. Kou on auTtj efrriv ff ahia, 
ef avTov TOV Tponov r^y TeKevTtjs tovto TrtarciHTOfiat. Ov ydp ef « Tet)(civ 
ev ^apddpi^, ovSe ev SiKaarriptw^ ovSe ev yu^vitf tiv) t^v KaTaStKa^ova-av 
eSe^aTO yfn]<f>ov, d?OC ev /xeo'^ ro) dearp^, Tijg TtoKeta^ av(a KaOe^ofievri£ 
dvdtni^, TOV TOV fiapTvptov Tpomov vnifietve, Bripiav hn airrov d^dev- 
Tcov tv into Touq dndvTidv oylreat to Tpdirouov onycay icara tov SiajSoXou, 
Touj Seardg anavTa^ fi/Xwray ifOirjari tov dycovKr/uarcov tcov eavTov, ovk 
dirodvrja-KLDv fiovov ovtu yevvatta^, dKKd icai fieff ^Sov?}^ dirodvrj(rK<av, 
Ov ydp ci>f &^V€ ditoppfiyvvcOat /xeAAo)!/, dA\' o); em 2^ci»;v icoAou/xevoc 
jSeAr/ci) kou itvevfiaTtKLdTepav, ovTOig da-fievoig edpa Td Btipia, tiodev 
TOVTO S^ihov\ (XTTo TUiv /Si/jLuzTcov, Ci)v aTroOvvjaKeiv /xeAAo)!^ ediOey^aTO. 
UKOvtras ydp, on oirroy avTov ttJs Tifioipiag 6 Tpimoq fxevet, " £ya> t5v 
Bfipioiv eKeiviAv ovaifitjv,^^ eheye, TotovToi ydp ol epHvTe^' Snep av Trao*- 
yuxriv inrep tUv eponfMevtav, fieff riSovTJg Seypvrai, kou Tore SoKovaiv 
€u<l>opel(rdai r^r e?r<du/x/a;, Srav iroW^ ^oAeircaTe/ffa rf Td yivofieva' 
omep ovv kou em tovtov avve^atvev. Ov ydp t£ doEvar^ fiovov, dKKd 
Ka) T§ vpodvfjuif ^tfT^ioa'ou tov^ dvoaroKov^ eairevSe' kou aKovav oti 
fxatrrijfSevTei eKe7voi fierd wpas dvej((U>povv, e^ovKYjOi} kou avTo^ fi^ t§ 
TcKevTri fxovov, oAAa kou tyj yapa fUfjirjaaaOat Toitg SiSouTKaKovg* Std 
TOVTO tUv Srjpiuiv, eXeyev, ovaifxrjv, Ka) iroAAo) TovTOiv fjiiepoyrepa Td 
OTo/Liara evoutJ^ev elvou ttj^ tov Tvpdvvov yhuymi^, kou pAKa etKOTCJs' 
eKeivtf fiev yap irpo^ t^v yeewav IfcoAei, ra Se tovto^v orofiaTa irpog 
/SatriKeiav vapenefiirev, 

^EiteiS^ Toivvv KaTehxHTev eKei Ttfv ^(arjVt fxaXKov Se, eireiStf wpor tov 
ovpavov dve^tj, eiravijei are^aviTyjg hoivov. Ka) ydp Ka) tovto r^y toC 
(deov yeyovev otKovofiiaqf to iroKiv avTov wpoy fjfid^ enavayayeiv, kou 
TaTf iroKeart Siave^fiai tov pApTvpa* 'EKetvij fiev ydp avTov crrafov to 
oufia eSe^OTo, vfjie?^ Se t5 \etylrdv(p TeTifitfo-de' dirrjTiava-aTe T^y enttTKo- 
TT^ vfieTg, aTr^Kavaav eKe7voi tov fiapTVptov eiSov dyoiVilQopLevov kou 


viKfivTa Kou tTTeff^avovfievov eKeivot, e^ere StrjveKcjg avrov vfjiei^' 6\tyov 
vfjiSiv avTov ')(p6vov diriorrjo'ev 6 €>eo£, Koi ixera irXeiovog vpLiv io^tf^ av- 
rov eyaplararo. Ka) Kadairep oi Saveil^ofxevoi j(prjfiaTa fiera roKtav 
diroStooatriv onrep &v Aa)8cixr/v, ouru) Kot 6 Geog tov Tifjuov tovtov Byjaav- 
pov leap vfjwv 6?ayov yptiO'i.p.evo^ j(p6vov, icai tJ itoKei Se/fay eKctv^, 
ixerd TrXeiovof ifiiv avrov dtroSeioKe r^f KaunrpcmjTo^, ^E^emeiiyfrare yap 
etiltrKoirov, Ka) eJe^acrfle jxaprvpa' ef eTre/xyare fxer €vj(S^v, Ka) eSi^aade 
fxerd (rre^i/cov* Ka) ov^ vfieig Se fiovov, dAAa koi Traerai ai ev pLeaca 
TToKei^. nwy yap avrd^ oieo'de StaKeio'dat, opwtra^ eiravayofievov to \ei- 
yjravov; 'n6(Triv Kap7rov<r6at rjSovi^v; irwrov dyaTO^eaBai ; iroaatg ev<l>ri' 
fjLiai^ TidvTodev /B&T^av tov crTC^oi/myv ; KaBdvep yap aflAjytiJi/ yevva7ov 
Toifs dvTay(M>vt(Trd^ KorairaXaio-avTa avavras, Ka) fieri Xapurpaq e^eA- 
Bovra io^rfs oiro rod cKafJifiaro^, evdeag Sexpfievoi oi Bearai, ov^ eirijS^ 
vat rfj£ y^g dif>taartf <l>opdot]v aTrayovreg otKaie, Ka) fivpiotg jSoMovre; 
eyKcipLiots' ovroi 5i) kou rov ayiov rore cKeivov dvo t% *P<o/xJ7f ai voKet^ 
^i^JS SiaSexojJiGvoUt kou hr tdpiSAv <f>epov(rat fi€j(pi t^; iroKeG)^ raimj£ 
irapeTrepiTov, eyK(aiJua^ovaai rov are<pavirrjv, dvvfxvovirat rov dyoavoSi^- 
njv, KarayeTuoaat rov Sta^oKov, on e/y to evavriov avrSi vepterpdinj ro 
aoffiia'fiaf Ka) Snep evopuire Kara rov fidprvpo^ vote7v, rovro xntep airrov 
yiyove, Kou rore fxev rag voKets ando'ag eKeivag cavrfO'e, kou av(o/D0a>- 
(rev e§ eKetvov Se kou fieypt r^s vapovaTfg rijv vfierepav irXovril^et irolKtv. 
Ka) Kaddirep Brftravpo^ iitfveKTJ^ Kaff eKdarrfv avrTiovpLCvog r^v ^jiipav, 
KOU ovK eiriAenrwv, anavra^ rov£ iiere)(pvra£ exmopLmepov^ irotei' ovrta 
5j) kou o fiaKaptog ovrog 'lyv&rto^ rov£ irpog airrov kpYOfiivovg evKoyiidv 
irappTjcias, yevvalov (jipovrffxaro^, Koi Tro70\Sj^ dvSpetag irT^j^pciv, otKaSe 

HoHiLiA DB Leoislatore. Ibid. Vol. y I. p. 410. C. 

Aid rovro yevvalog Tiy tcjv dp^oiiav, *lyvdrto£ Se r}v ovofia avrtd' ovrog 
leooavvij Ka) paprvpltp SiaTrpeyjrag, eirtareKKcav rtv) lepei eKeye' " M17- 
3ev dvev yvdpitj^ (rov yive<rdo}, pLffSe av avev yvco/xj;; Qeov rt irparre.'^ 
Epist. Polycarp, c. iv. 

HoMiLiA DB Anathemate. Ibid. Vol. I. p. 693. C. 

BovKexrde fiadeiv ota ri^ e<f)dey^aro, aytog rt£ irpo ^fiHv t^j StaSo^^ 
rHv dirotrroKciv yevofxevos, og kcu fiaprvpiov rj^iayro ; AetKvif^ rovrov rov 
Koyov TO <l>oortKov, roiovr<p kjfprjaacro vnoSeiypLorr " Ov rpontov 6 we- 
pt6ei£ eavrt^ dXovpyiSa ^acriKiK^v, tSiiirrjs rvy^avo^v^ avro^ re Ka) 
ol avr^ awepyrjtravres a>£ rvpavvot dvoupovvrou' ovro^, €<fifif ol rrj 
SeairortK^ diro<l>a(ret ypriarapievoh kou dvddefia rtjg eKkKipTia^ Trot^aavre^ 
avQp<»yKov, e/j irarreA^ oKedpov dirdyovo'tv iavroif^, rtfv d^tav rov Ylov 

HoMiLiA XI. IN Epistolam AD Ephbsigs. Ibid. Vol. XI. p. 86. C. 

^AvYip ie rtg ayioy enre ri Sokovv eivou roKfxtfpov, irKrjv aA\' opxa^ 
€0fle7faTO. Ti Se rovro eariv; "OvSe paprvpiov atfia ravrrjv Svvaa-- 
dai €^a\el(petv r^v dfiapriav.'^ 




Epistola lxxxix. Ad Flarentium Patricium. Opera. Edit. Sirmond. 

4 Voll. fol. Paris. 1642. Vol. III. p. 966. B. 

Tavra Se fffiiv irapeioaav ov fiovov oi dTroaroAot Ka) Trpo<pfJTOu, oAAa 
Koi oi TO rovTCi)v ^pfJiyjvevKOTe^ ovyypa^fxaTO, 'lyvdrto^, EvcraOtog^ 
^Adavaato^, Baathetog, Tprjyoptog, *l(M>avvt]s, kou ol oAAoi t^ o'tKovfievfj^ 
(fxAHnfjpe^' Koi vpo roirrG)v ol ev "NtKaltf avvehjfXvBoTe^ aytot varipeg. 

Epistola cxly. Ad Monachos Constantinopolitanos. Ibid. p. 1026. D. 

Evaradiog kou MeKino^ kou ^Ka/Stavos t^j dvaro}^ oi ifxjMnijpes, 
KOU *'Ed^pouix ^ rod irvevixarog T^vpoL, 6 to 'Stvptav edvog apSav oaijfiepou 
ro7g TJ]£ xa/9/T05 vafxao-i, koi 'Iomzvv?;; Koi 'Attikoj, oi rtj^ a7if]deiag /ze- 
YoAo^covoi KYipvKe^ kou oi tovtwv icpetr^vrepot, 'lyvartog, Ka) UoKuKap- 
TToj, KOU Etprivaio£f koi 'lowrnvog, Ka) ^ImroKuTOit £v oi irXeiovg ovk 
ap^t€peci)v irpoTwLfJLiTovat fiovov, dXAa Ka) tUv fioLprvptav iiaKoapLowi 

DiALOous I. Imhutabilis. Ibid. Vol. lY. p. 33. A. 

Tov ayiov 'lyvartov hti<TKvnov ^Xvrtoy^eia^ kou pLaprvpog, 
€K TTJg TT/ooj' ^Foifiouovg e7riOTO?^$'. 

" TleirKtjpoipoprjpLevov^ oAj^dco^ 6<; rov Kvptov ^fjwv, ovra e«c yevovg 
Aa0iS Kara adpKO, viov Oeov Kara Searrfra kou SvvoLfxiv, yeyevrjfievov 
dKrjdUg eK irapdevov, /Be^onrmTfievov inro 'lo^avvoVf tva Tr\t)p<ad^ rtSxra 
SiKaioavvrj irn avrov, aKrjdiis en) ILovrlov DiAarot/ Ka) ^HpiiiSov re- 
rp&pypv Ka6rj\u>fievov tntep riyum (roLpKi.^ Epist. Smyr, c. i. 

Tov avrov, ck rijg avrij^ eirtaroT^g. 

" T/ yap ixpeKet, etitep fie knouvei ng, rov ie Kvptov jju)v I3\a(r<ptffiei, 
fitj ojjLoKoyS^v avrov aapKOff>6pov ; 6 ie rovro fitj Keytav^ re\ei(a£ avrov 
dinipvYjfTat ii£ veKpofpopov^ Ibid. c. v. 

ToC avrov, ck rijg avrfjg ewiOroTojg. 

" £f yap rip ioKCiv ravra cirpayd^ v^ro rov Kvptov ^fiiovt Kayii to) 
ioKeiv ieSefiat. T/ Se kou efiavrov SKSorov iiitAKa ru> 3av&r<p, vpog vvp, 
irpog fiAxatpav, irpog 9ripia ; a?OC 6 eyyvy fxaxoLipoL^f eyyitg 06oS. Mdvov 
kv rii ovofiart ^lijaov Xptarov, elg ro avpmadetv avrSi, icdvra tmo/xeviaf av- 
rov fie evSvvafiovvTog, rod reKeiov dvBpuncov, ov riveg dyvoovvreg dp- 
vovvrau Ibid. c. iv. 

ToC avrov, eK r^y vpog 'E<f)€atov£ eirioroA^y. 

••*0 yap 060$- ^ficdv 'li;o"o5y Xptarog eKvofpoprjOYi inro Mapiag, Kar 
oiKovofitav &eov, eK OTrepfiarog fiev Aa/SiS, ck ILvevfiarog Se 'Aytav, og 
eyew^Srj, koi efiomrltrdrj, iva ro Sm/tov ^fiHv KaOaptad^." Epist. Ephes. 
c. xviii. 

ToC avroC, €k rijg airr^g entarohSjg. 

" El Ti oi Kar avipa Kotvri Travref ev t^ x<if)«Ti e§ ovofiarog awepveo'de 
ev fuq, Ttiarei, kou ev) ^lYftTov Xpior^, Kara adpKa ck yevovg AajSti, rii 
viSi rov dvBpCmov, kou i/l5 toC ^eclv.^^ Ibid. c. xx. 


ToC auTov, €K TTJg avTTj^ eiriOToA^y. 

** Ecy iarpog etm <rapKtKO£ kou wevfiartKos, yevvfirog ef AyevvrJTov^ ev 
avdpumtd &€o^, ev Savdn^ ^ia^ oKfjdtvrjf Koi €k Mapia^ kou €k OeoC, 
TtpSyrov iraOrjTo^, koi rore airaBfj^t *Ii^ov^ Xpiarog 6 Kvpto^ ly/ucoi/." 
Ibid. c. vii. 

ToC airov, ck Trjg irpog Tpa}Jiiavoi/£ eTr/OToA^f. 

" KtoffxHidriTe ovv, Srav Ywp/f 'Ij;croS Xpttrrov vfuv \aX^ tij, tov ck ye- 
vot/y AajSfS, rov sk Mapta^, og dKrjO&g eyevvrjdff, eihaye re Koi en-iev, 
oKijdidg €iiciy)(6rj en) Uovriov TLiT^rov, €aravpci>dtf, kou diredave, ^Kenov- 
T(av tUv eitiyeiijiv kou eirovpavloav Koi Kocrotyjioviidv,^ Epist, Trcd. c. ix. 

DiALoous II. Inconfusus. Ibid. p. 86. B. 

ToC ayiov ^lyvariov eniCKonrov 'Amoj^e/aj Koi Mdprvpo^, 

eK TTJ^ vpo^ J&fivpvatov^ eTrioroA^f. 

^ " 'E7« yap Koi fierd t!}v avatrraa-w h (rapici airrov otSa, koi irKTrewa 
SvTo, Kot ore irpo^ roi/f irepi Uerpov rjXdev, ifpri avTo?£' Aa)9eTe, JnyXo- 
fprja-aTe fie, Koi tSere, on ovk elfju SaifJLovtov dxrC^iioiTov. Kai euOv£ ait- 
rov Yj^oano kou enifrreua-av,** Epist Smyrru c. iii. 

ToC avToC, eK ttj^ airfj^ ew/crroA^f . 

" Mera Se rrjv dvaaraaiv Koi awe^paye, Koi avveniev avroTg, wy irapKi- 
iccSy Koi wevfiaTiKiis f/vafievog tw UaTpi" Ibid, 

DiALOQUs III. Impatibilis. Ibid. p. 154. D. 

ToC dyiov *lyvartov eirtaKoirou 'AvTioj^e/aj kou Mdprvpo^, 

€K Tfjs irpo£ ^fivpvdtov^ eiriOToA^f. 

" Evxapttrria^ kou itpoGi^pd^ ovk diroSexovrou, Sid ro iirj ofioKoyelv 
TTjv eiyapiiTTiav trdpKa eJvai rov 2corr^po£ ^fi&v *Ifj<rov Xptarov, r^v vnep 
T6>v dfiapriidv ^fmv itadovaav, rjv ry jiP^jtrronfTt 6 Uar^p ijyetpev.^'' 
Epist Smym. c. vi. 

Epistola cli. Edit. Schulze. 6 Voll. 8vo. Hal®, 17e»— 74. Vol. IV. 

p. 1312. 

Tavrtiv fjiuv ti/v SiiwTKOLKiav ol Beioi irpofftrfrai TrpoarjveyKav roimfv 
6 TcSi' dyiiov (brooToXo)!/ yppo^" raS/r/fv o\ Kara tj)i/ etiav Koi t^ ecnre- 
pav iionrpe^jravres ay tor lyvdrtog €Ke7vo£ 6 TtoKvdpvXKrjro^, 6 itd r^f 
ToC fieyoTsjov Uerpov Se^iag r^ dpj(iepia(Tvvriv Se^dfievost Ka) vnep rijg 
e<V Xpi(rrov ofxaXoyiag 9rjpS^v yevofievog dyplidv /iopd. 


HiSTORiA EccLEsiASTiCAy Lib. VI. c. viii. Edit. Reading, fol. Cantab. 

1720. p. 322, 

AeKreov Be kou odev rrfv dpyp}v eKa^ev j) Kara tov^ avrtdtmov^ vfivov^ 
ev rrj eKKhtjaicf avv^deia. 'lyvaTto^f *AvTioyeia£ rij^ ^vpia^ rplro^ dno 
rov 'AnooToKov Uerpov enlcKonog, 8j kou toi£ *Ano(Tr6Kotg avro7g avvite- 
rptyfrev, onraaiav etSev 'AtycAcov, Sid tcSi/ dvri<f><ji)v<jiv vfivoav rrfv dyiav 


TptaSa vyLVovvTtav, kou rov rpimov tcSj opa/xaros t§ kv 'Avrio^e/f exicTU;- 
atq, Trapeit^Kev o0ev Ka) kv vairaug rai^ eKKKtialai^ aSnj 17 irapdioaiq 
SteioOrj, OuTo^ fiev ovv 6 jrepi rcov avri^cdvcov v^vcav T^oyog ktrriv* 


Epistola ad Proclum Constantinopolitanuh. Bibliotheca Vett, 
Patrum. Edit. Gallandi. 13 Voll. fol. Venet. 1765—79. Vol. IX. p. 694. 

Etenim apud magnam martyrem Ignatium, qui secundus post 
Petrum Apostolorum primum, Antiochense sedis onlinavit Ecclesiam, 
et apud beatissimum Eustathium, qui sanctorum patrum qui apud 
Nicaeam congregati sunt, primus existens fidem orthodoxam oonfir- 
mavit, et apud sanctissimum et beatissimum Athanasium, qui millia 
millium certamina pro evangelieis dogmatibus passus est ; ad haec 
autem apud Basilium, et utrumque Gregorium, qui ejusdem sen- 
tentise fuerunt ; et apud beatissimum Flavianum, IHodorum et Joan- 
nem, qui clara lumina orientis fuerunt totius : rursum autem et apud 
beatissimum Ambrosium, qui omnes partes Hesperias illustravii et 
apud beatissimum Amphilochium, probatissimum doctorem : nee non 
apud beatum Atticum tuum patrem, et apud probatissimos alios de- 
cem millia, ne singulos percurramus, eonsona decerptis his capitulis 


Adyersus EuTTcniAKOs ET Nestorianob. Bibliotheca Patrum. Edit. 
De la Eigne. 16 VoU. fol. Colon. 1618—22. Vol. V. Par. iii. p. 671. 

Testvnumia veterum de duohus 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 setema, 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 camem 
ex genere David, filio bominis, et filio Dei. Efist. Ephes. c. vii. 


De Diyinis Nominibus, civ. Opera, Edit. Pet. Lansselii. fol. Paris. 

1615. p. 198. 

Kairot eSo^e riai riov Kaff ^fidg lepoKoyiov, k€u Set&repov eivou ro rov 
epuyrog ovofia, rod rfjg ayaTnjg' ypa<f>et oe kou 6 Seiog 'lyvartog. " *0 
efxog epios eaTavptarai, Epist. Rom. c. vii. 




Epistola ad Zenobiuh Scholasticuh. Photii Bibliotheca^ Cod. 
ccxxviii. Edit Andr. Schotti. Fol. Rothom. 1663. p. 778. 

Oitep ovv etprjrat Kara to rpirov Ke(f>a\ouov eK re r&v evayyeKiKS^v 
^v(Oi/, Kou €K Tcjv diro(no\tKS^Vt Kcu S^ Kou €K t£>v fiaKapitav varepidv 
rffjuov, 'lyvaTiov rod ^eoff^opov, kou 'lov\lov, Koi 'AOavatrlov, Koi Tpjjyo- 
piu>v, KOi BatrtTieiov' Si€7\jeyx€i touj Sutraefieig, c!)y v nav apSpcav XP^cri? 
{vavreg yap ourot rovroig eyprfaavro) ovSejxlav rofji^v tj iioupeaiv entvoei 

De Sacris Antiochiji leoibus. Ibid. Cod. ccxxix. p. 810. 

Kou o 060^00^ ,ie ^lyvanog, Jtiivpvaiotg httOTeMMv, oyioii^ Ke)(prfTat 
Tci apdpip' Kat 6 'P<o/ii;s' 'lot/Aios' ev r^ vpog AoKtov eiricrroX?? ^^ifo-iv 
^Qxrre dvaSefia eoro) vocf 6 rov ck Maplag avdpunrov ou^ ofioT^yOiv 
elvau evaapKov &e6v. 


Db (Economia^ 8IVE Verbo Incarnato. Lib. VII. c. xxxi. Ibid. 

Cod. ccxxii. p. 622. 

^i/O") yap 6 Qe6ffiopo£ ^lyviriog, " rpia T^deiv rov ap^ovra tov atiovo£ 
rovTov, Ttjv irapOeviav Mapias, rrjv <rv7s2\3f^iv tov Kvpiov, kou t^v 
aravpiotrtv^'' Epist* Ephes, c. xix. 


HiSTORiA EccLBSiASTiCA, Lib. I. c. xvi. Edit. 6. Reading, fol. 

Cantab. 1720. p. 270. 

*'Owci)j 6 (deoipopog ^lyvariog bk *P6>/x>;f avaKOfxia-deig irapa QeoSoaiov 

ev ^Avrioj(ei(f KaTeredtj. 

Tore Koi ^lyvartog 6 Beaiteaio^f cof ^luAvvrj rip *¥ffropi ovv erepoig 
ioToprfrai, eire/Si} ye coy ejSotJAero ra^ffdv rag rSw Sffplav €<JY);iC6)y yaa- 
Tcpag ev t6> t^ *Pcofu;f dfi<l)td€arp(p, Koi Std rSiv tntoKeifpdevjiJiv aSpo- 
reptav oarcw, a Trpos rijv 'Arr/o^ov diteKOfJuo'df}, ev to) KOi\ovfjLev<p Kotjjoi- 
Ttfpi<p fierariderou irohkoig varepov ypovoi^f VTroOefiivov rov iravayidov 
0eoS SeoSoatip rov Geo<p6pov fiei^oat rt/jSjcai rifiouSf iepov re v&Kat ro7g 
iaifiUHriv dvetfievov, Tirxfiuov ro7s eitv)(idpioi£ u>v6fia<rT0f rip d&Ko^f^opip kou 
pAprvpi dvadeivou' koi otjko^ euayrf^, Ka) rifievog dytov rip ^lyvaritp to 
itaKaA Txrxp^ov yeyove, rHv lep&v airov Xeiylravcav fierd iro^Tnjg lepa^ dvd 
TTfv Trohiv ev iyrfpLaro^ ei/evflevTcov, kou Kara ro rifievo^ reSevroiv, 
\)6ev Koi Snpiore?\ijg eoprnj Kat iravStifxas €Vil>po(rvvrj pLCxpi^ ^ficiv TeAe?- 
rou, irpos ro fieyoJ^anpeneiTrepov rov iepdp^ov Tpvfyopiov ravrrfv e£ct- 



Incrbpatio in Clbruh, c. yiii. Bibliotheca Vett, Patrum. Edit. 

GaUandi. Vol. XII. p. 211. 

Quia vestrum, ut sanctus Martyr Ignatius, Antiochiae urbis Epis- 
copus, post admirabiles in Cbristo actus, ob testimonium ejus, leonum 
molis Komse eonfractus 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 manque depumo, die ae nocte connexus et colligatus decern 
leopardis, militibus dico ad custodiam datis, qui ex beneficiis nostris 
ssviores fiunt Sed ego eorum nequitiis magis erudior: nee tamen 
in hoc justificatus suhl O salutares bestias quae prseparantur mihi ? 
Quando venient? Quando emittentur? Quando eis frui licebit 
camibus meis? Quas ego exopto acriores parari, et invitabo ad 
devorationem mei, et deprecabor, ne forte ut nonnullis fecerunt, ti- 
meant attingere corpus meum : quin inuno, si cunctabuntur ego vim 
faciam, ego me ingeram. Date, qusso, veniam : ego novi quid expe- 
diat mihi. Nunc mcipio esse Christi discipulus. Facessat invidia vel 
humani affectus, vel nequitise spiritualis, ut Jesum Christum adipisci 
merear. Ignes, cruces, bestiae, dispersiones ossium, discerptionesque 
membrorum, ac totius corporis poense, et omnia in me unum supplicia 
diaboli arte qusesita compleantur, dummodo Jesum Christum merear 
adipisci.^ Quid ad haec dormitantibus animee oculis aspicitis ? Quid 
talia surdis sensuum auribus auscultatis? Discutite, quaeso, tene- 
brosam atramque cordis vestri caliginem temporis, ut veritatis et 
humilitatis prsefiilgidum lumen videre possitis. Christianus non 
mediocris sed perfectus, sacerdos non vilis sed summus, martyr non 
segnis sed praecipuus dieit : '* Nunc incipio esse Christi disdpulus.^ 
Efist Rom, c. v. 


Photii Bibliotheca. Cod. ccxxxii. p. 901. 

'IYvotio; lievroi 6 (3>€o<l>6po£f kcu EXi^fJojg 6 STpco/urretyf, kcu EOcrejSio; 
6 Jlafi<f>tKovt KCU 06o$cdpifros' 6 Kvpov, r^v fxev NiKoXdiTtdv Karayivuf 
CKovo'i afpeo'iVf top Se Niico\aoi/, /n^ rov roiovrov elvou anto^^vovrm. 
Epist. TraU. c. xL 


YiM Dux, 0. xii. J. Ghretseri Opera. 17 Vol. fol. Ratisbons. 1734 — 41. 

Vol. XIV. Par. ii. p. 97. 

ToG aytov 'lyvariov ennTKonov 'Avrio\€ia£. 

*Ea<raTe fUfujTrjv yevetrdat rod triOov^ rov Qeov jxav. Epist Rom. c vi. 


De RBCTis VBRITATI8 DoGMATiBus. Pearsofi, ViudidcB. Par. i. c. ii. p. 16. 

Mop<f>^v SovKov rffK^ieafievov, tva ''Aaft; Geos* S>v rov apypvra rov 
aiSivo£ rovTovr Epist. Ephes. c. xix. 



Epistola ab Anastasiuh Episcopuh Antiochenum. O'pera, Edit. 
Benedict. 4Voll. fol. Paris. 1706. Vol. II. p. 765. 

" Amen. Gratia." Quae videlicet verba de scriptis vestris accepta, 
idcirco in meis Epistolis pono, ut de Sancto Ignatio vestra Beatitude 
cognoscat : quia non solum vester est, sed etiam noster. Sicut enim 
magistrum ejus Apostolorum Principem habemus communem, ita 
quoque ejusdem Principis discipulum nullus nostrum habeat privatum. 
EfM. Ephes- c. xxi. 



Db Sbctis. Actio iii. c. i. Btbliotheca Vett, Patrum. Gallandi. 

Vol. XII. p. 633. 

'EyevovTo Se ev ToTf ^ovotg rot^ diro rfj^ yevvrj<r€(ji>s rod Xpiarov 
hhCP* T7f fiaciKela^ Koivaravrlvov, iiia<TKOi\oi kou irarepey otie' 'lyvi- 
rtog 6 €>eoif>6poi, Etprivaio£, 'loi/crrTvor (t>t7\^o<l>o^ koi jxapTv^, KKrjfiri^ xcu 
'ImroKuro^ hrtaKonoi 'PcS/i);^, Aiovt/criof o 'ApeoirayiTtig, MedoSiog hthKO- 
iroy TLarapioif, Tprnyoptoq 6 Savfiarovpyo^, Herpo^ 6 'AAef avJpe/aj htliTKO- 
iroy KOi fidpTv^. TouToi/y dvavra^ oti fxer airrov^ yevofievai atpecreiy 


HoMiuA : Magna Btbliotheca Vett. Patrum, 17 VoU. fol. Paris. 1644. 

Vol. XII. 

HoM. I. p. 14. 

*0 TeAeioy wioto? ** A/floy vaov Qeov tnrapX'Si ^otfiatrfievo^ eiy oiKoSo^rfv 
060V Harpog, ava<f>€p6fievo£ eig ra vrlnj ha rij^ fJ^wavfj^ *Iyj<rov Xpicrrov, 
S eari (rrai/poy, (tvo/vci) ypuiuevo^ tS> Trveuiiarr n 3e wiotij avdocimov 
aytayeo^ eemv, 7 oe ayaini ooo^ 17 avaipepovaa ei; tov &€ov. Kai o 
ToioCroff ylverai 9€<Hl>6pog, rjyovv j^pioroipopo^ Koi vao^ 06oC kou ayto^ 
ipofio^t KOU TOL Ttavra KCKoafirffievo^ ev ra7£ evroTiois'ltiaov Xptarov'*^ kou 
apxv 5^9? fj ha *'7rlar€(as kou ayaw]^ e/y oviev itpoKeKpnou^ Epist. 
Ephes, c. ix. Magnes. i. 

Ibid. p. 17. 

Aa^vreg ovv Qeov yvSnnv hot rijg Tr/crrewf, /lu) dyvo^fTfafiev Ttjv io- 
6e7(rav tjimv yapiVf imep rj^ Treirovdev aKi/jdHs 6 Kup/09. " Ata tovto yap 
KOU fwpov Siafiev hit 7% K€(t>OL\fj^ 6 Kvpio^, tva irverf t§ eKtcKriaiq. 
a(bdoip<Tiav. Mtfieig ovv oAei^ecrdb) SvaioSiav dtrtaria^ rod apr^ovroq rov 
au!dvo^.^ EpisL Ephes. c. xvii. 

Hon. XXI. p. 49. 

Ji/Leya ovv k(mv '* ev ayvelq, fieveiv e/j t^v rifirjv ttj^ aoLpKog rov Kvptov 
ev OLKauyYiorlq: eav yap Kavj(/j<n]Tai, dirtaAero." EpisL Polycar. c. v. 



HoM.xxii. p. 50. 

" '^A.fietvov ovv eariv (rionrf v kou eivout ^i AaAoSvra^' fu; eivcu. KaKov 
TO Siiaa-Kciv, kav 6 Xe^ci)!/ Trotfj" EcV ovv 6 SiSacrKaeXos" &£ enrev, Koi 
eyevero' Koi & atyS^v Se venoifiKev, a^ta rod Uarpo^ eoriv. *0 Tsjoyov 
'Irjaov XpKTTov KeKTfffievo^, oKrfOSi^ Svvarou kou tI}^ ^av^ia^ airrov 
aKovetv, iva j; Te\eioj" iva Ji' 5v \a7\ei, vpatToy, kcu Ji' Sv atyq^ yivinr 
(TKerou. OvSev yap \av6dvei rov Kvpiov, dXKot kou ra Kpvnra ^fuiv 
€YYUf avTov e/criv."" EpiH. Ephes, c. xv. 

HOM. LYII. p. 104. 

M/(n7<ra)/x6v ovv rov fuaovvra fip£.£ StafioKov kou ra epya avrov, rov 
Kotvov iravTcav av6ptiyn<av e)(6pov, pjoLKKna ie iritrrHv, ^'OvSet^ yap 
TtiOTiv hrayyeTOiofievo^, afiapriver ovBe ayamfv eyavt futrei. ^avepov 
yap TO ievSpov airo rov Kapirov yiverai, O ovv €irayy€?s\6fJL€vo^ Xpi- 
arov elvaif Si* £v irpaaaet, 6if>di^eTat.^ EpisL Ephes. c. ziv. 

HoM . LXXX. p. 140. 

EvonroSeKTov ©eti "r^y ivaxreio^ Trjg eKKKijcla^ ^povr/feiv, lyy ovSev 
afieivov ev avdpuyiroi^' kcu to, irivrag l3aaTa^etv, a>f Ka\ ffpioLS 6 Kvpio^, Ka) 
TtavTiov aveyeo'dat ev ayainjy Kou ov yprj evKoya^ S^Sev Trpofpaaet, Tva 
fx^ ehtiat KOU "hiav 0X079, aTto(ntq.v iavrov^ rov <rci>/JUXTosr^ kKKKijaias, kcu 
iSial^etVf '* oAX' en) ro avro p,ia irpoaeu^, pla Shj<ri£, cij voSy, fua e\iriy 
ev aydini, ev r^ X^P? ''^^ a^cnyndf o etrriv ^Irfaovg Xpifrro^, ov ovSev SvfUf- 
Searepov. Havreg ovv iif^eiKoyiev mjvrpeyetv oi; hn ev BvaiourrrjpioVf 
fxta yln/)(Yj, K^v ev iro70io7g To7g /icAecTfi/y fiia yvi^pyi ev) SeKrjpLari, wy ev 
iT&fJLa inrdpxpvTe^y Epist Polycarp. c. L EpUL Magnes. c viL 

Hoiff. LXXXY. p. 151. 

*H yap Siyfrvxio- Bvyarrjp eariv rov itafioKov, kou Kiav irovffpeverou €ij 
rov£ iovT^vg rov 0eoG. 2i; ovv evSvaai rfjv itltrriv rqv Itryvpav, " 2tcS- 
liev ovv eipa7oi, cl>y aK/utcoi/, rwrouevot, MeyoKov a6?ajrov eanv SepetrOax 
Ka) viK&v, MaKLora Se Geov eveKev iravra inrofievcafieVf fva Koi avrog 
fjyiSs inrofielvri' <nrovia7ot yevci^iieda, roifg Katpoifg KarafiaOaiJLeVf rov 
iwepxpovov irpoaioKovvreg, rov avpovov, rov doparovt Si fniag Se oparov, 
Tov ayjnjKdibijrov, St* 17/Lcac Se ytj\a(l)ri6evTaf rov airaOfj, St 17/iac Se 
iradovra' rov ev fxaKpoOvfittf iravra St* ripag vTsoixeivavra^ EpisL 
Polycarp. c. iiL 

HoH. xcii. p. 162. 

"To avfiir(i(r)(etv a?iK.^\ot£, kcu <rvvoi\ye7v, avvrpexctv re, kcu ovyKo- 
m^v, evipearov eartv r& 0e5. Kou yap ypeiofrrov^ev rcXno wpdrretv, 
tjg Sov?{ot, KCU irdpeSpoi, Ka) tnrTfperat rov Qeov hoyov fva evapetrroiiJLev 
<p etrrparevBijfiev, ad} ov Koi ra 6^c3via KOfuatH^fjieBa.^'' ^^^v eTiG^fwva 
KeKrrjrai 6 avfntaOijg. *0 yoip rrfv yln/)(i^v roioOn/fv e%ci>v, vdvra dva" 
pSi<Tei ra KoTsa. K^v yap 'xp^fiara exei, vpo^erar k&v ev avfJi<f>opaig 
tSij nvdt Khavaerat, «c$v eirupeal^o^evtp Tteptrvyrif ^eipa ope^et, kcu ov- 
Sev) TrapaXyfyl/et rS>v eig avrov tpdavovrtav. ** Ay (aviau^ixeOa ovv Tva yj 
martg Yffjwv Ka) rj dydmj, Ka) 17 imofxov^ i}£ vepiice^aAaia kou i>s Sopv, 
kcu 7ravoTr\ia ^pSv eirrtMrav, ixaKpodvfiovvreg fier aAX);Aa>i/, kou ev mpqor 
njrt Sidyovres u>g kou 6 &eos fieff ^fiSiv" Epist. Polycarp. c. vi. 


HoM. CXI. p. 197. 
OuTwy Toivvv Koi ^yovfievog rxraos yiviiTd<o tov votfjLviov ev vacTj 
iiKatoavvri Ka) avaoTpofj)^ ayia' 6(Ti(o^ kou SiKaiiMig TroTitTevofievog, TrjpcdP 
Saa eariv ayva, Saa O'e^va, et rtg aperfi, ei rig eircuvog, ei Tt£ €v<f>rjfjLog' 
inbeKeiag itopduxrtg yiviadta itap airrov, '* eKitKelv airrov tov r&nov ev 
iratrri eirtfieXeitf weufiariK^, tppovri^etv rijg evcocreci); tcdv fjieKuiv, rjg ovSev 
afisivov* irdvTCiv ave^etrdai ev aydirri' Tf&vraq jSaoraC^tv, o)? kou avrov o 
Kvpiog. Jlpo(ret/)(€<T0(M> tmep ir&vrcav diiaXeiirrciis' atreiv avveaiv Trveu- 
fiartK^v, els to otaKplvetv ainov rd avfiffyepovra, yprjyope7v, ixepifivav 
vep) irdvTiav rd eKamiuaTa TrdvroiVf kou Tctj voaovg /Baardl^etVf wf 
Te\eio5 dOKijTrj^ onov yap wAeiwv Kdnog, voXv Koi to Kepiog. Tovg 
KoXovg liadrp-dg edv 0iA|^ X^p/f avrii ovk eanv, dXKd fxaXKoy rovg dtrei' 
Oearipovg ev vpcfoTYjrt tmordaaetv. Ov itdv rpavfia tJ airr^ eyrnhdoTpi^ 
Seponreuerou. Tovg Tra/oo^uo'/xot/s' ev ^poyaig Se7 vavetv. ^E(Tr<a ippovt- 
fiog ev irao'iv iag ol Scf^etg' kou dKepaiog cbr al irepttrrepai' fva ra fiev 
ipouvofieva avrS^v eig irpocanrov KohaKevrit rd Se dopara aiT§ <f>avep(a&fjvai 
avT^' 7va iitjBevog KelitxfTaUt oAA.' ev Ttavn ')(pLpi(TyLaTt icepiacevri, *0 icai- 
pio£ ydp ditaure'i airrov, i^ KV^epvffTtiv itpog roifg dvefxovs, kou rdg TptKv^iag 
KOi ^dXag TCdv Trvev^TUiv Tfjg iropvelag arfjvat yevvatois, Ka) oSrjye'iv 
Toifs j(eifia^ofxevov£ en) tov Tufieva toS SeKi^fiarog tov 0eoC.** EpisL 
Polycarp. c. ii. 

HoH. cxii. p. 199. 

" 0{ ydp capKiKo) to irvevfiaTiKd frpdaaeiv ov Svvdvrat, oHe oi wev- 
fiaTiKo) TO (TopKiKa" Xprj ovv tov 0ov\6iJLevov ttIv dyyeMuKtjv raimjv 
TOV fiovYJpovg fiiov dirKfjaai itoXtreiav, KT^aaaOat **tyjv <f>p6vr}iTiv tov o^eo);, 
Ka) TO dKepatov Trjg Trepiirrepdg,'^ EpisL Ephes. c. viii. Polycarp, c. ii. 

HoM. cxxYi. p. 219. 

'O Beo(l>6pog 'lyvdrtog ewioreAAei, \e7«i^' " T5 entCKvafa irpocrejf ere, 
iva KOU 6 Qeog v/xTv. 'AvTiyjnrxpv eySi rw inroTaaaofieva^ emaKOTtip, 
Trpeafivrepoi^ re Koi StaKovotg* fier avrHv fioi yevovro to fiepog ej(etv ev 
060).^^ Ka} avdi£' " Maprvg fJLOt, ^ <p ieiefxou, ort dito iJapKoq dvOpta- 
mvr}£ OVK eyviav to ie TLv&iua eKripwraev, T^yov raJe' Xcop); tov 
hniiTKomov fjofjSev iroierre.'' Xprf ovv avev tov eirtaKonrov fiffSev Trpdcaeiv 
fifidg' " omov ydp dv <f>avy enla-Konros, eice? to irA^floy rJT<a, licmep onovnep 
av ovofiaad^ Xpiorog 'liyeroCy, eice? ^ Ka6o\iKrf eKKKi^ia entfTvvdyerau'' 
Ov ydp onov ^ovhovTOi fiaitfyvfTiv tcuv Bpefifidroyv ai dyehau, d?\\' 
evdanep ol voifieveg avrdg d'noff>epov<nv, id Se efco ttj^ dye\ijg dito^e- 
vovra SiapTta^ovatv oi 9fjpeg, Ka) Tpoffe^v eavrSiv irotovvrat to TtenTs^vrf^ 
fievov, Ovk e^ov ovv eoriv xcopis* tov eniaKomov, ovre jSowr/feiv, ovre 
dydmfv itoieiv, dA\* 6 dv eKeivog SoKiixdcij, tovto koi t& ©ew euapeoToi/.'' 
" O TOV eniiTKonov Tifiw, vno tov Qeov rtfiorai. *0 KdOpa knuTKonov 
Ti Trpdcaciv, rw Sia$6Ku) KaTpeveL"* "*AvayKaiov ovv eanv {morrdif' 
aeadai kou rip TrpeafivTepiip, cbf dirocroKotg 'IiycroC Xptarov, r^y eKiriiog 
^fi&v, KaTa TfdvTa rpomov naxrtv dpeaKeiv. Ov ydp jSpco/uxTcoi/ kou tto- 
fuircoi/ eioiv iiaKovot oAAa CKkKifjaias 06ot} vntfpeTou. Aiov ovv eartv 
avToif^ iPv}\j&<T(Te<rdat to eyKT^fiara wj irvp. *Ofiot<as vdvreg evTpe- 
neaOcdcav Toif^ SiaKovovg cbj 'Ifjaovv XptaroVf kou tov enicKonov if tov 
narepo, tovs ie icpec^vrepovg i^£ avveSptov Geov, kou cor Seafiov diro- 
aroKbiv. Xtapig Tovrtav eKKKrjaia ov KoXeurai" — Epist Polycarp. c. vi. 
Philadel. c. vii. Smym. c. viii. ix. Trail, c. ii. iii. 



Edit. Car. Du Fresne. fol. Paris. 1688. p. 221. 

"'Or/ 8e T/oeTj eviavToif^ Kfipv^ag to evayyeKiov 6 Kvptos eiri rov ckov- 
(Ttov Kou l^taairoiov r]\de aravpov, StUaKei Koi 'lyvarto^ 6 Seo^po^ kou 
jxapTV^t 6 'Itaavvov rov Seohoyov yvrjaio^ fjLadrjr^g yeyovi^, t^ Se ev 
*AvTtoy€lq, ayiorarri^ eKKKrjaiag eiriaKorno^ tnro rHv KitwrroKbiv Kocror 
orafleiy. 'Ev tJ itpog TpaKKiavov^ rotwv eirtaro}^ yeypa<p€v eiri Xe^ciog 
ovTdig, " *A?^6ci^ rolvvv eyevvfiae Mapla aHfJia, 0eov e)(pv evoiKov, 
Ka) oKqdid^ eyevvvjBt] 6 Aoyo^ €K rij^ irapOevovMapta^, <rSifia ofiotonrade^ 
ijiuv T^iJL<f>t€a'fiivog. *A\ijdSi^ yeyovev ev urjrptf 6 vavras avOptiyirov^ ev 
IjJjfTpc^ ^taithaTT^av' KOLi hrotrj<T€v eavra ccifia ex rHv rljg irapOevov 
(nrepfiarcav, ttTsjjv oaov ofiiTda^ avipog avev. 'ATsjiOiis €Kvo<l>opvjOij, cb; 
KOU ^fxeisf ypovi^v vepioioig, kou oKfjdcis €Te)(jBrj, cbs* kou ^fieig. 'ATojOiig 
eyotKaKTorpoipridri, kou rpoijirj^ Koivrj^ kou ttotoC /xereirjfev, u>^ koi ^fieTs!' 
KOii Tpei^ SeKaia£ ercov iroXiret/o'a/Lcevo^ e^onrriaOri into 'Icmvvov, aXfjOdg 
KOU ov SoKrjaei. Kou rpels* eviavrov^ i^yjpv^oig ro evayyeKiov, kou Trotrjaa^ 
OTiixeia KOU repocra, imo tw yjfevSo'iovSaifav, koi IliAaTot/ ^yefxovog 6 
Kpvrijg eKplOijf eixaariytidtjf imo iov\<av em Kopri^ eppamo'dtj, evewrwrOti^ 
OLKovBtvov ore^avov kcu itop<livpovv Ifjuxnov €<f>6p€a€9 KareKpidrif eorat/- 
pi!i>drf aT^jfjdS^f ov SoKrjaei, ov if>avTa<riq,f ovk dirarif. ^Avedavev aXjjdiog, 
KOU €Ta<f)ri, KOi rjyepOri eK r&v veKpS^vr 'iSov ^vepStq o toioCtos* kou 
rTJKiKovro^ rr}^ eKKXijala^ itS&aKOiKos rpei^ eviavroifs Kqpv^ai to euaT- 
yehiov Toy 'Lumjpa Keyei. Epist TralL c. x. 


Db Scriptis Diontsii Arbopaoita. Photii BibUotheca, Cod. i. p. 3. 
'Amdavov ow, <f>yiO't, /xoAAov Se KoucornXacrrov, ra fieroi vo\vv j(p6vov 
T7J^ reXevrfj^ rov fieyoKov Aiowclov ev r^ CKkKi^la av^rjOevra, Aiovv- 
ctov xmoXapL^avetv dvaypa\jrou. Ter&pTtf Se, vtig fiefimfrat rrjs rov Seo- 
<h6pov ^lyvariov eirioToAjJy j) ^Ipho^ ; *0 iiev yap Aiovvcio^ Toly tcUi' 
a7rooTo\a)v evi^Kfia<re xp^voij,^ 'lyvdnog Se em Tpa'iavov rov itd [JLOuy- 
rvptov ^BKijiTev dyHvoCos Ka) vpo fipoc)(y ri}^ TeXevrrj^ raArtiv en-ioToAjyv, 
rj^ fl pi0\o^ fivfifioveveif ypaif>ei. 


Scholia in Diontbium Areopaoitam. S. Dionysii Areopctg%t<B Opera* 

Edit. Pet. Lanssel. fol. Paris. 1615. p. 144. 

' *0 flfeTof ^lyvdrto^''^ kou Ik tovtov Tivey otovrai Siafid\etv evKaipta^ 
TO itoLpov avvrayfJLOL, ij fuj Sv toG Seiov Aiovvaiov, eiraSij 'lyvdnov Ae- 
yovat fierayeveoTepov avrov eivou' ircSy ie ivvdrai tij t5v fierayevetrre' 
pciv iiefjLvrjadou ; TrXafTfxa ie koi tovto Sokovv avroT^. *0 yap ayto£ 
U.oaj\og 6 (Piarrlcrag Aiovvaiov, fierayevearepo^ rjv Tci Ypoi/6) toS ayiov 
Uerpov, fieff iv 6 'lyvirto^ hticKomo^ yiverat 'Avrio^eia^, fieTcrreflevTos 
IleTpot; ei' 'Pfifirj' eirel^tjae Se 6 aytog HavXog ypovov iroXifV, fptarlca^ 
Aiovvaiov, Ka) Aiovvato^ fieT avrov eiricev, *0 Se evayyeXtimfg 'loidvvri^ 



en) Aofienavov e^opH^erou eiV IlaTftov & avTiypa<l>€t AiovtKrio^, 'l^v^i- 
Tios Se vpo Aofieriavov fiaprvpei' cSore vpoyevearepo^ Atovvaiov. *' 'O 
e/Lioj' efHi)y** ^tp-fjreov wciy eir) 'Ovtifrifiov tov fiera TtfioOeov 'lyvarlou 
iiOiKeyo^evov kou ypd<l>ovTO^ to, efiog epoig karavpoyrat, Atovvato^ vvv 
Tijiodeip ypaipoiv rovrov fiifivrirai, tbf 'lyvariov rjSfi ypay\ravro^' kcli 
fjuprare irapa Tii/oy rwu <f)i\oXioy(av e§w iraparedev, irpog v\etova awrra- 
(Tiv Tcdi/ Trepi Seiov epcuTos t£ ayi<p Atowaiio eipvjfjLevavt varepov Kocr a^- 
votav €(ro> wapeveredijt Sirep ev 7roAAo?9 iroSKctKi^ yevofievov eyvoifiev 
KOi yap Siya rovrov foTaTOi d'lrapaA.e/irra); to (rS^ua rov hoyov' ri ray a 
(n;v);aef auro) eivai aitwpdeyiiCLf cor ^a/ to 3eo4>opo^ iroAAaiCf; airr^ 
\67o/Li6voi/ Te icai ypa(l>6fievov, TcK^rjpiov ie, ro firf irpoaKeidOoi, Tpafpa 
Se rt<ri, roureari *Pci)/xaioiy a\M av\c^, Tpd^et Se kou 6 Beiog 'I7- 


Loci Communes. Opera. Edit. Combefis. 2 Yoll. fol. Paris. 1675. 

Sermo II. Vol. II. p. 634. 

*' TeKetoi ovre^, reXeia if^poveire' SeKovat yap vfuv ev irparreiv, 0€of 
eroifJLos eig ro Trape)(eiv,'^ Epist Smym. c. xL 

Sermo xliii. Ibid. p. 638. 

Tov ay lov 'lyvarlov. 
" K^v eppoifjLevog & ra Kara @eov, ir\eov fxe ie7 <f>ofi€i<rdai kou itpofT- 
e^eiv Toly eiKrj fffvatovai fie' hrouvovvreg yap fie ftaanyovari.'" Epist, 
Trail, c. iv. 


HoMiLiA II. IN Nativitatem BsATiB V1RQINI8. PearsoTif Vindicue 

Epistolarum S, Ignatii, Par. i. c. ii. 

Qg ij>ff(rl vov ay tog iv^Pt 'lyvdrtog ovofia avrii' "Kai eKade rov 
apypvra toC atS^vog rovrov tf irapOevia Mapiag, Koi 6 roKog avrtj^t 
ofioltag KOU 6 Savarog rov Xpttrrov, rpia fxwrrrjpta ^piKra, anva ev 
^avxia €>eov enpi^drfy Epist. Ephes. c. xix. 



Sacra Parallbla. Opera. Edit. Mich. Lequien. 2 Yoll. fol. Paris. 1712. 

E Parallelis Vaticanis. 
LiTBRA a. Tit. ix. p. 314. E. 
" Qe\ov<nv vfuv ev np&rreiv, ©eoj erotfiog eig ro irdpejaeiv.^ Epist 
Smym. c. zi. 

Ibid. Tit. xviii. p. 354. C. 

Tov aylov 'lyvarlov, eK rijg trpog 'E0j;o-ioi;ff. 
" OifSev eariv dfxetvov eipYjvffSt ev 5 ^^f voKefiog Karapyeirai^ Epist. 
Ephes. cziii. 


Ibid. Tit. xxi. p. 358. D. 

"T5 Kaltrapt xmora^pire^ ev oi^ aKtviwo^ ^ intoTay^J' Epid, 
Antiocfu c. xi. 

" Evepyeala to?? inroieScrepots, Kot apx^iv idvrSiv ft^ emarafievoig, 
TO SovKeueiv rdi^ kot enttrri^iifiv afyxpv<rtvr 

LiTTERA e. Tit. xvii. p. 514. D. 

" Jlavre^ t5 eiricrfcoir^ aKoKovdeiTe, i>s*IrjfTov^Xpt(rro^ t5 Harpi* koi 
rSi irpetr/SuTepit^ i^ Toi^ airoirroKotg' Toifs Se SiaKovovg evrphteo'de, ii>g 
Qeov evToKrjv SiaKovovvra^, MrjSeig X^p"^^ 'hrtCKcnrov ri itpodcena tUv 
avfiKovTCiiv eiV 717^ eKKAj/cr/av. 'EKeivf] jSejSoua ev^apfor/a ^yetada, 17 
WTO rHv hnaKOTTiov ovaa. ^Oirov &v <pav^ 6 enl<rKOTrog, eice? to wA^floy 
ijroi, &<nrep Snov &v 6 Xptcro^, eKCi ^ Kado\tK^ ^ eKKKrjaia. Ovk e^ov 
eart ^wp/f toC hrKrKonov ovre /Bocan^etv^ ovre dydmjv Ttoieiv a^}C & av 
cKeivos BoKtfxa(r^9 rovro Tci 0e£) ev&pefrrov, *0 Tifiwv htlaKomoVf imo 
06OU reTiiuffrac 6 hiOpa eirtcKonov r) trpaco'tav, r^ diajSoA^ 7UxTp6t;e</* 
Epist. Smym. c. viii. ix. 

ToG airrov, irpo^ JIo\vKapirov jL^vpwi^m 
**ILavras ^ara^e, cbf Kai ere 6 KvpiO£' travToup avkypv kv avoin?. 
UpoaeuxoLig (rjfoXafe aSioAenrrois" airov avveatv irXetova rj^ ej(€i£' 
ypijyopet, aKoiyofrov ofifia KeKTtjfxevo^.^ Epist, Polycarp, c i 

ToC auroG. 
** n(ivTCi)v Tcty voaotjg jSciora^e, &g riXeiog 6 a67\jfrrj£, Ovov irKetiav 
KOTtogt 7ro\v KepSo^. K(i\ov^ fxadrp-a^ kav ^iA^^> X^P'^ ^^' ^^'^ earcu' 
fiSTsXov Touj aiceiB&rrepov£ ev irpqarriTi tntoraarare. Ov irav rpavfia rj 
avT^ efin\d(rrp{p SepoTteverar Toi/g irapo^vcfMifg e^Ppoxpti^ iraGe. Aia 
rovTo aapKiKo^ et Koi irvevfiariKo^, fva ra if>ouv6pL€vd trot el^ vpofnamov 
Ko\aK€urf£, ra Se aopara atrei tva <rot ^vepad^, fva fniievo^ Aenn;.'^ 
Ibid. c. ii. 

Ibid. Tit. xxviii. p. 522. C. 

ToG aylov ^lyvartov, 
" Kf V ep^fievog co Kara rov€>eov, irKeiov fie ie7 fpo/SeicOai, Koi irpoaexetv 
roi£ eUrj tftvaSifTiv fie' enaivovvres yap fie fiatrriyovo'tvr EptsLTnUL c. iv. 

LiTTERA 7. Tit X. p. 642. C. 

" HapOevla^ ^vyov fitfiev) enirtOer enta^dKes yap ro Krtjfia kcu Jwt- 
^vhatcrov, Srav Kar avayicrfv ylvrfrat^ 

" To?f veot^ knirpeme yafieiv^ vpiv ita(f>Oapii(Tiv eh er^epa^P 

Ibid. Tit. xiii. p. 650. B. 
"Xprl^ta irptfortfTo^f ev a KoraT^juercu 6 apx^v rov aiUvo^ rovrov 
iial3o\os:" Epist. Trail c.*iv. 

LiTTBRA tr. Tit. xi. p. 687. A. 


" 01 (rapKiKOi ra irveufiariKa irpaaaetv ov Svvavrat, ovre ol irvevfiartKoi 
ra fjapKiKar Epist. Ephes, c. viii. 


LiTTERA V. Tit. IX. p. 702. £. 


" Mrfieig tz/xcov Kara rod rnKfjO'iov cYeTco ri' firj a^op/xds' SHore ro7g 
edveo'iVf iva jirj Ji' 6\iyov£ aifppopag ro evdeov irT^/jdog l3Ka<r<l>ijfj^ai,** 
Epist Trail, c, viii. 

LiTTERA X' Tit. iv. p. 724. E. 

"Xpumavog eavrov e^ovaiav ovk ej(eh oKKa t5 ©eo) a%o^of6l." 
Epist Poly carp, c. vii. 

E ParaUelis Mupefucaldinis. 
LiTTERA a. Tit. ii. p. 747. C. 
ToC ayiov ^lyvarlov. 
" TeXciOi ovreg, reheta ^poveire' SeXovat yap v/juv ev irpaTTeiv, Qeo^ 
eroifios eiV to mapejfeiv.^ Epist Smyrn, c. xi. 

Ibid. Tit xviii. p. 750. D. 

ToC aylov 'lyvariovp €k t^£ irpo^ ^Efpeaiovg eirtaroT^. 

" Udvra &v &v irifitr^ 6 otKoSeairoTrjg elg ISiav oiKovofiiav, ovnag ^fiS^ 
Set inroSi^ao'dat, &£ airov rov irefiyjravra.'" Epist. Ephes. c. vi. 

Ibid. Titlxxvi, p. 772. C. 
'Eic T^ w/ooy 'E^eo'/ot/f eTTKTToTsijg rov aylov ^lyvarlov, rmi &€o<f>6pov. 

" Tovs fiepta-fioifs (pevyere, cby apx^v kukS^v." •* Eii^Batri riveg SoKtp iro- 
vnpS^ TO ovofia Xpttrrou Ttep(<f>epeiVt aSXa rtva vpaaarovTeg dva^ia GeoS, 
ov£ oet vfj£.£ &£ Sripta eKkkivetv' ela) yap Kvveg KvaarZvreg KadpoS^icrai' 
o&£ Set viidg ffnjiKaw&rdou ovrag SvadepaTrevrovg.'^^ Epist. Ephes. c. vii. 

•* MriSeig itKav&frOui. *Edv fjjj rts y evrog rov Svaiafrrriptov, wrrepeirat 
Tov apTov ToG 0eoO. Ei yap evo£ Ka) Seureoov itpoo'evyri rocrainriv 
iayifv evei, irocrc*) uaAAov rj re toC htifTKomovt Kat vAoTig liig eKkKnalag ; 
o ovv /jrj epxofi€vo£ eirt to auTo, ouToy ^orf \jrnepti<pavei^ Kai eavrov ota- 
Kpiver yeypaTrrai Se' inrepri^voig 6 &eo£ ai/TiTao"<reTai." Ibid. c. v. 

" M)) irKavoLade, aSeKif>oi fiov otKo^dopoi IBaaiKeiav Qew ov kKijpovo- 
yLYftroxHTiv: Ei ovv ol Kara (T&pKa ravra itdtryovre^ diredvtjo'KoVt irdcro) 
/xoAAoi/ edv iritmv ev KaKoSiSaaKaTJci ^depe?, tnrep jj£ *lri<rov£ 'Kpi(rro£ 
earavpiadti ; on ovro£ pvTtapio£ yev6fievo£ ei£ ro irvp ro ac/Searov X^P^ 
aa, 6fiot(a£ kcu 6 dKovoav avTov."^ Ibid. c. xvi. 

*Ek rjj£ irpog Tpa}0iae7£ eTrioroA^y. 
HapaKoXia vfiag, ovk eyia, oAA,' 17 X^P'^ '''^^ Kvplov ffyAdv *lri<rov Xpi- 
V, fiov^ T^ Xpi(mavtK^ '''P^i^V XP^^^^^' dWorpta£ Se fiordvr]£ dtre- 
j(eiT0ai, fj rt£ eor/v aTp€<rt£' kou irape/iirKeKova'tv 'If;o"oSv Xpiarov Kara^io- 
vKFrevofievot, cSxnrep Bavdctfiov ipdpfiaKov StS6vre£ /xer* oivofi€?Uro£, 
Snep 6 dyvoSiv ^Se(»>£ Kafifidvei, ev ^Sov^ icaic§ to dvoOaveiv (pvXda^ 
aeo'de ovv roif£ rotovrov£.*^ Epist. Troll, c. vi. 

E#c rri£ avrrj£. 
" *eiJ7eTe rag KaKag irapa<l>vdSa£9 rd£ yevvtiHrag Kapnov ^avarrjif>6pov, 
ov edv yevarp'ai tij, vapavrUa dirodvrjaKei. Ovroi yap ovk 6/V« ^vreta 
rov irvevpLaro£r Ibid. c. xi. 



•* 'Awejf ecrde t5v fcaiccov jSoravSv, <ay Xp^aTos" *If;<roiJy yeuipyeJ, ha to /ij) 
efvai auTovf ^vreiav tov JLaTpo^, Mtf irKavaarBe, dSeK^i fiov ei Tt£ 
(ryilQavjt aKoKovdei, fiaa-t\elav Qeov ov td\3jpovofiei.^' Episd. PhikuL c. iii. 

LiTTERA 7. Tit. xvii. p. 777. B. 
Tov ayiou 'lyvartov tov Qeoil>6pov. 

** M6vov£ avSpag tov£ ofw^vyovg eivcu vo^areov Ta7s yvvou^Vf olg kou 
^(idijaav Kara yvti/iriv Qeov.^ Epist> Antioch, c. iz. 

LiTTBRA d. Tit xxxi. p. 778. B. 

*lyvaTiov TOV 0eo^»dpot;» vpog 'E06(riot;f. 

" ''Orav irvKvUs en) to avTo yivexrOe^ KadaipovvTO^ Swafieig tov Sorravo, 
Kverai oKeOpo^ aincXj iv tJ ofiovoiq. ijuiv rfjs TrArrewy.'' EpisL Ephes. cxiii. 

Ibid. Tit. xxxiv. p. 778. C. 

ToG ayiov 'lyvarlov, ck Trjg trpo^ UoXvKafynov eiriOToA^f. 

" 0{ $oO\oi fiij epoLTiaaav ano koivov eKevOepowrOaip oW' 6/^ Sofav rot; 
06oG TO vKeiov SovKeveToaa'av, iva Kpetrrovos eKevOepiag into Qeov 
n/xfMTiv.^ Efnd. Pdycarp. c. i v. 

LiTTBRA e. Tit. xlviii. p. 779. B. 

ToS 0:7/01; ^lyvartov tov Q€o<f>6poVf €k t^ irpog ^fivpvalov^ eirforoA^. 

** navreff rfi eir/o-fcoira) aKo7\ovOe7T€t &£ 'ItfO'ov^ Xpiorvg t& Harp), Koi 
Tti 'Kpea^^vreptf^ ii^ To7g aitoOToKoif rclv^ Se iiaKouovg evrpeneaOe, iis 
&€ov evTo\Yiv. Mijieig %ci)pis' ewtirKvirov ti Trpaaverw tQv dwjKovnav ev 
eKkKnclcL' BeBaia evyaptcrrta nyeio'doi fi into tcXj hauTKimov ovaa, ri Z 
eav avTos eTrtTpeyfnj. Onov av (pav^ o evKTicoirof , eicei to vAjj&o^t toairep 
Swov eav y *lij<rov£ Xptaro^, eK€7 17 KadoXnaj eKKKifftriau OifK e^ov eari 

?'(M)p)s eniO'K&nov, ovtc ^irrt^etv ovTe aydiras voie^v, dW* a> eav CKeivog 
oKtpMOif, ToSro KOU Tip 'irffrov XptOTOv eitdpexTTov, tva dinpaXeg rf kou 
^l3aiov vdv i irpdaverai. Ev?{oy6v eon Koivov dvawjyfroi ^fw,^, &£ 
Kcupov exo^iev elg Qeov fieravoeTv koXS^ e^ei 0eov kou enitrKonov e<$e- 
vai. 'O Ttfjuiv entaKonroVf ivo &€ov rerifiifTait 6 \ddpa eirio-icoiroi; Tt 
vpaaanaVf T<p iiafioKtp 'Kanrpeveir Epist Smtfrn. c. viii. ix. 

'Ek TTJ^ irpo£ HoT^KOpnov. 

" T5 hriaKonip wfHxre^eTe, Tva kou vfiiv 6 0€oy. 'E70) dvrl'^vyov tcSv 
imoTaa'aofiev(av eirio'icoira), Trpea^xrreplip, SiaKovotg' fxer avrcoy fwi to 
fjLepos yevoiTo ev 0ea).^ Epist. Poly carp, c. vi. 

Upos 'E^aiov^. 

** ^itovSd(TUiuev fiij dvTtTaiTiTeaBou Ttp htHTKcmipt iva co/xev 06^ i^oroo'- 
ao^evou Kai oaov jSAeirei Tt^ (Tiy&vTa evlo'KorKov, it'hJkov ainrov ^fieladcy 
itdvTa yap 6v ire/nrei 6 otKoSeairomis eh ihav oiKovopSav, ovrta^ iei vpJo.^ 
Sex'^OoUf &£ airrov tov 'aepmovTOL, Tov yclvv eniaKOTrov, iy avTov tov 
Kvptov ie7 TtpofT^K&Keivr Epist, Ephes. a v. vi, 

ToO aindv irpog Mayvrjalov^, 

" E15 Tifiifv &eov TOV 3e?irja'avT0i fffJ^a^ trpeirov lorJv vnaKovetv t6> eiri- 
(TfcoTTo) KaTOi pLYfieiitav inroKptatv' eve) ov^i tov emtTKomov tovtov tov 


l3\€ir6fjLevov irKavq. rig, oAAa tov aoparov irapaKoyl^erat Qeov. Tci Se 
ToiovTU>, ov irpog aapKa 6 \6yog oAXa irpog Qeov rov roc Kpvd>ia eiooTa. 
Upevov ovv eoTtf fiij fiovov KoXeiadat Xptariavoifg, dA^ot Koi eivac &(rrrep 
Kai Ttveg kmiGKontov fiev KoKovci, xwp/ff Se avrov irairra irpaaaova'tv' ot 
ToiovTot ovK evavveiSrjToi jiot iftaivovToUf ita to firj I3el3a!(»)s kot evroKrjv 
o-vvadpoi^eadaL* Epist, Magnes. c. iii. 

Ek rrjg avTTjs. 

" MriSev eorco ev vfuv o Swrjaerai ifxag fiepicai, dW* evi^Orfre tw ctti- 
(TKoiru^ KOi To7g TrpoKadrjfjLevotg eig tottov kou Sticcxr^v a^dapaiag. ''Q.tnrep 
ovv 6 Kvptog ^fxHv ayev tov HuTpog ovSev kmoiYjaev^ ovts Si iavTov, ovTe 
Sta Tcdv diroaroKuiVf ovT(ag firfSe v/ieig avev tov kniaKomov iirjSev Trpatr- 
(Tere, fxrjSe ireipdirriTe evhoyov ti <l>alve<T6ai tit(f vfiivJ*^ Ibid. c. vi. vii. 

Tov avTov, 

" ''Orav t5 67ri(ricoir6> intoTaaaijade, tpaivetrde /loi ov icard avdpuytrov 
fcSvTey, oAAd KaTci 'liyo-oDv X/oiotov, tov Si jj/xaj airoOavovTa.'" Epist, 
Troll c. ii. 

Tov avTov. 

•' TeKva 0a)Toy d?a]0€tag9 <l>€vy€Te tov iiepiayLoVy kcu rdf KaKoSiSaa-Ka- 
Klag. X>Trov Se 6 troifi^v eari, eKei i>£ irpo/BaTa aKoAoi/SetTe." Epist. 
Philad. c. ii. 

Tov auToG. 

" MdpTV£ fiov ev u> SeSefiou, Sri onto arapKog av6p<tyjriv^£ ovk eyvwv to 
Se irvevfia eKYjpvarae T&Se' Xcopif kmtaK&nov fxriSev iroierre* tj/v aapKa 
vfitiv if vaov Qeov Ttjpe^Te' tyjv evuxrtv dyanaTe' tov£ fiepitrfjiovg ^eiJ- 
Yere* jjufirjra) ylveaOe 'irjirov XptOTov, &g avrog tov TiaTpog avTovJ* 
Ibid. c. vii 

LiTTERA -JT. Tit. XXV. p. 785. B. 

Tov dy tov lepofidpTvpo£ 'lyvaTtov Qeofpopov, ck ttj^ wpoj ^E(pe<rtov£ avTov 

" OvSev \av6dvet v/xfi?, edv etg XpiOTov ^Irjcovv e^rp-e ty/v Trlariv, Koi 
Tjyv dydTtrjv, yJti£ eor/v dpvw fwwj kou TeKog* dpYyi uev fi Ttl<rTi£t TeKog 
oe Yi ayanrj' Ta oe ovo ev evoTtjTi yevofieva, Qeo£ ecrrc Ta oe oAAa itavTa 
eig Ko^Kayadiav dKoKovOd eiciv. OvSe)s ititmv hrayyeTOiofievog 
ex^tv, dfiapTaver oifSe)g dydtrtfv KeiCTtj/ievog lutrei. ^avepov to SevSpov 
dito ToC KCLpTtov avTov' ovT(»>£ ol hrayyeWofievoi Xpt(TTov elvou. Si Sv 
irpda<rova'iv 6<f}drfa'ovTai. Ov yap vvv enayyeKlag to epyov, dTOid Swd- 
/lei wiorrecoy, edv Tig eifpedrj etg TeAoy.**^ Epist. Ephes. c. xiv. 

ToC aCroS. 
" *H Tr/oTif y/iiiiv dvayioyevg fjyLidv' r/ Se dydnri, oSog f] avta ipepovtra 
Ttpog Qeov.^ Ibid. c. ix. 

'E*c Tfjg irpog Mayvtialovg tov avTOv hriaroTjjg. 

" Mddiafiev icaTcc XpicmavttTfjLov JJv Sf t/j yap oAAc) ovofxaTi KoXe^rai 
irXelov TovTov, ovk eari tov Qeov.'*'^ Epist. Magn. c. x. 

Litter A v. Tit. xvii. p. 788. B. 
ToC aylov *lyvaTtov, eK ttj^ irpog UoKvKapnov eniaro?Jjg. 
** Sr^Ke &£ aic/ui)i/ Tvirrofievog' fxeyoKov ddT^ov eari Sepecdai Ka) 



viK^v fiaKtcrra Se evcKev Qeov, ^ravra i^/uaf imoyieveiv Set. Iva kou airoi 
fjlid^ inrofieivri,^^ Epist Potycarp. c. iii. 

" MaKpodvfJi€iT€ ixer dAA^\a>v ev Trpavrrp-t, o)j 6 0eoj fieff fffjuiv ita 
wavTof." Ibid. c. vi. 

Litter A x- Tit. xxi. p. 789. B. 

Tov aytov 'lyvariov, e#c t^ irpog ^E(l>€alovg eviaroKij^. 

" Upenov ear), firj fiovov oLKovetv Xpttmavoifg, aX\a kou exvat,^ Epist 
Magnes. c. iv. 


Loci Communes. Edit. Con. Oesner. fol. Tiguri. 1546. 

Lib. i. c. xiv. p. 15. 

" El Ti£ Svvarai ev ayvelcL jiiveiVf elg Ttfirfv r^y aapKog rov Kvptov, ev 
aKat/)(i]<T!ci, fievero* kou eav yvoxrd^ itKeov rov entaK&itov e(f)dapTai, 
Upeiret 5e Toig yaftovai kcu toi^ yafiovfievatg fiera yvi^^inti^ rov CTttaKi- 
irov rrjv evoaaiv iromcdai, fva 6 yafiog rj Kara 06oi/, kou paj Kara aiaj^pav 
enidvfjLiav.'* EjnsL Polycarp. c v. 

** Jlapdevla£ ^vyov firjoev) erairidec ewia<l>oiKes yap ro Krfjpa kou ivafpih- 
KaKTov, orav Kar dvayKviv yeinrirat^ 

" Toff veoyrepois eiriTpene yafielv, npiv Sia<l>dapSHriv eiV eralpag,'^ 

Lib. ii. c. iii. p. 82. 
'lyvariov Qeo^pov. 

** ^irovidaare fiij avriraaaeadat rii hcKTKo'ni^, Tva y/re 06Ci> uiroraaao^ 
fievoi' Koi oaov jSAeirere (ny&vra rov emo'Kornov, itKeov avrov (pofieiade' 
Ttavra yap iv ire/xirei 6 otKoSeaironj^ e/f iSiav olKovopJav, ovrtag Set ^pag 
airrov ie^etrdau if ainov rov itkpitovrou Tov ovv iiticKOitov, i^ airrov 
rov Kvptov Sei itpoa^Kkneiv,^ Epist. Ephes. c. v. vi. 

Ibid. c. xix. p. 96. 
'lyvariov Qeofpopov. 

" *0 ^afiovrjK itatSaptov cav, 6 I37\jeir<av ekKi^dri^ Ka) t6> x^P^ '^^^ itpotpri- 
rcov eyKareKexjSti. Aavi^K veog wv, cKptvev ofioyepovra^ nvag, Sei^a^ 
If cdAeif avTov^ Koi ov vpec^vrepov^ etvat. ^lepefiias Std ro viov Trapai- 
rovfievog r^v eyx^ipil^ofievtfv avrii itapa 0eoG vpoipifTeiav aKovet' M^ 
Keye veiarepo^ elpu' Stort irpo^ wavTaj ovg eav e^airoareKii <re, Trop€v<nj. 
2o\o/xG)i' Se 6 cofph^ SvoKaiSeKa rvy^avo^v erUv, avvrJKe ro fieya rij^ 
dyvcdcrias rtiv yvvatKiiv em roT^ (r<f€repot£ rejcvoiy ^rjrfifia* AavtS 6 
Tipoibfp'Yi^ opxAJ KOU I3a<ri\ev£, fieip&Ktov ypierat imo T^apovrjK etg fia- 
a't\ea.** Epistle of Maria Cassob. c. ii. iii. 

Lib. ii. c. xxiii. p. 98. 

*lyvariov Qeo<l>6pov. 

" Oi $oCAx)i pif epdrwrav dito rov koivov eKevBepoSkrdar dA\* eiy So^av 
Geov irKeov SovKeveriaaav, tva Kpeirrovog ehevdepia^ dito 06oD rvxtaaiv." 
Epist. Polycarp. c. iv. 


Ibid. c. xliii. p. 114. 


" KolKovs fiadrp'agt eav <l>t\€i^, x^p* j (toi ovk etrrc jmS^v tov£ aiteidea- 
T€pov£ ev TtpavrtifTt inroraa'a-e. Ov itav rpav^ia t§ aurrj efiv^iarpo^ 3e- 
paiteverar rov^ irapo^vafioifs eiifipoyai^ iraSe." Epht Polycarp, c. ii. 

Ibid, c Ixvii. p. 131. 


'* OvSev eamv oifietvov eiprjvrig, ev 5 way 6 iroKefio^ KaToAtJerai.'' Epist. 
Ephes. e. xiii. 

Ibid. c. Ixxxiv. p. 147. 

*0 aytog 'lyvario^. 

" Xpi^^u} icpavTrp-o^, ev y KardKveTat 6 apj(fjiv tov alUvo^ toutov ha- 
j8o\oy." Epist. TralL c. iv. 

Ibid. c. Ixxxix. p. 152. 


** 2t^k6 wy aKfJuav rvwrofievos' fieyAKov a&hjffrclu e<m SepeaOat kou 
viK^v fJLa\t(Tra Se eveKev &eov itavra ffpaq inrofxeveiv Je?, tva Koi avro^ 
17/iaff vnofieivii.*' Epist. Polycarv. c. iii. 

MaKpo6viie7Te fier a?(Kyj\(jiv ev irpavrtfrt, cby 6 0eoy fieff 17/xcdv ha- 
irai/rdy. Ibid. c. vi. 


Db Sex ^tatibus Mundi. Opera. 8 Voll. fol. Colon. 1688. 

Vol. II. p. 111. 

Trajano adversum Christianos persecutionem movente, Simeon qui 
et Simon filius Cleophse, Hierosolymorum EpiscopuSt erucifigitur : et 
Ignatius, Antiochiae Episcopus, Romam perductus bestiis traditur. 

Marttrolooium. Vol. III. p. 283. 
2>. Calend. Fehr. 
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, per^ecutione Trajani damna- 
tus ad bestias Romam vinctus mittitur : ubi prsesente Trajano, cir- 
cumsedente senatu, pilis plumbeis scapulae ejus primum contusse, 
deinde ungulis latera ejus dilaniata, et lapidibus aspens confricata : 
post expansse manus ejus et igni repletae, papyro oleo infuso et in- 
censo latera ejus adusta post super carbones pavimento aspersos, ubi 
sanctae plantae ejus steterunt Post lectum flammantem, post dorsum 
ejus ungulis discissum et dilaceratum, post acetum et salem, quibus 
plagae ejus infusae sunt, post vinculis ferreis beata illius astricta, et 
pedes in ima careeris in ligno conclusos, ubi tribus diebus ac nocti- 
bus panem non comedens, et aquam non bibens mansit : sedente pro 
tribunali Trajano in amphitheatro, coucurrentc omni turba Romano- 
rum, ligatus duobus objieitur leonibus. Cumque jam projectus bestias 


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." Haec illo dicente, 
accurrerunt ad eum leones, et ex utraque parte super eum incidentes, 
prsfocaverunt eum tantummodo, et non tetigerunt cames 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 Antiochise postmodum sepultus. 

CoMMENTARins IN Apocalypsin. Vol. V. p. 803. 

Nam et beatus Ignatius fertur dixisse passurus : " Frumentum Dei 
sum, bestiarum dentibus molar, ut panis mundus efficiar." 



Catbcubsis cxxvii. Bibliotheca Patrum. Paris. Vol. II. p. 727. F. 

^vveireTou Se kou 6 0eo<l>6po£ *lyv&Tto^, raSe Xevwv " npo0t;\(i<r(ra> 
vfiag diro t&v Srjpiav tUv dvdpoTroix6p<l><av, cdperiKL^v ovg ov fiovov ov 
Set vfiSig trapaieve^^OoUf oM! el SvvaroVf fn^Se (rvvavrav" £!pisi» 

Epistola ad Theophilum Ephesi. Sirmondi Opera. 5 Voll. fol. 

Paris. 1696. Vol. V. p. 627, E. 

Aeyei rotvvv kcu 6 Qeoff>6po£ ^lyvario^, '* Tov£ /jucovvra^ ovv toi/ 
©€01' yLt(reiv ypyj, kcu hr) Toig ej(Opoig avTov eKrerrjKevar ov firjv Se Jici- 
Keiv tjyuS.^ avTovs j; TVTrreiv' Kadanep ra edvri ra /xi) ^iora tov Geov. 
Epist. Philadelph. c. iii. 

In Iambis. Ibid. p. 766. 

E/y TOV ayiov 'lyvariov tov Qeo^pov. 

•'Excoi/ epujTa 'Xpurrov ev afi KapStq., 
'AwooTo\ci)v ovaKfivo^ ci>009;f, TpiCfiiKap' 
Ad?ioi£ Se SepfJUH^ eic^Aov/fcov Trjv TrXavtjVf 
'ETriOTohaig trov TLaviKo^ ccAAof ti£ weAeij. 


Encomium Diontsii Areopaoitjs. Opera Diont/sii. Edit Bait 
Corderii. 2 VoU. fol. Antverp. 1634. Vol. II. p. 233. 

Fjoa^ei Se Koi 6 Beio^ 'lyvaTtog. " *0 kfiog epwj eoTatJparrou.'' Touro yap 
TO pfjTov 6 Geoipopo^ 'lyv&Tto£f /xeAAcov ev 'Pco/a^ jiapTVptKU^^ aBhjjaeiv, 
Kat To7£ Keova-i Bopa KaTa tyjv tov Tvpdvvov Tpoiiavov irpoara^iv rrapor 
pAi]oYi(rea'uaif irept to ttj^ avrov Tvpaweiag evvarov ero^f Kara tl^v evce- 
fiearaTfjiv Xpianavtiv Siayfiov eyelpavro^, *Piafiaioi£ emareKKtav ye- 



Chronooraphia. J. J, Scaligeri Thesaurus Temporum. Fol. Amstelod. 

1658. p. 312. 

Kai oira rrj^ veas eiauv airoKpwjxx. 

a. HepioSa^ Herpov (rrtyiav JByjrv. 

)8. HeploSog ^Icmvvov trriyoiv ^y)(, 

y. HeploSos 0(d/xa (rrlj(fav ^a^. 

5. Evayy^ov Kara 0a)/xav criyuiv or. 

6. AiSayvf aTToarShoiv arijffov a*. 
5". K?JjfievTo^ \I3. <rrixy^^ fix* 

f. 'lyvariov, TLoKuKcipirov, TLoi/ievoi^ koi 'Ep/za. 


Chronooraphia Tripartita. Paris. 1649. p. 190. 

Et quee Novi sunt Apocri&. 

Itinerarium Pauli, versus 3600. 
Itinerarium Petri, versus 2800. 
Itinerarium Joannis, versus 2500. 
Itinerarium Thoms, versus 1600. 
Evan^lium secundum Thomam, versus 1300. 
Doctrma Apostolorum, versus 200. 
Clementis versus 2600. 

Ignatii, et PolycarpL 


Chronica. Magna BibL Vett, Patrum, 16 Voll. fol. Colon. 1618. 

Vol. IX. Par. i. p. 509. 

Qua tempestate Ignatius Antiochense ecclesiae 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 (Smymeos) 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 dsemonium 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 


usque Romam pugnavi ad bestias in mari et in terra, nocte et die: 
ligatus cum decern 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 prsparatse 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 h^ quae videntur desiderans, ut Christum Jesum inveniam. 
Ignis, crux, bestise, confractio ossium membrorumque divisio, et 
totius corporis contritio, et tormenta diaboli in me veuiant, 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 TrajanL Reliquiae corporis Antiochise jacent extra 
portam Daphniticam in cimeterio. EpisL Rom.^ c. v. vi. 


HisTORiA Chronica. Edit. Hum. Hodii. 8vo. Oxon. 1691. Par. i. 

p. 360. 

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irog TTJs TtoKeti^ 'AvTio^^eiay tjyaifdKrrfae yap icar' avrov, on eKoiSopa 



BiBLioTHECA. Edit. Andr. Schotti. fol. Rothom. 1653. Cod. cxxvi. 

p 306. 

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KOU el fJLfi rrjv rS^v Saupovo^v eKoiro 
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Martyrium sancti Hieroroartyris 
Ignatii Theophori. 

I. Nuper recipiente principa- 
turn Romanorum Trajano, Apos- 
toll et Evan&^elists Joannis disci- 
pulus Ignatius, vir in omnibus 
Apostolicus, gubernabat Eccle- 
siam Antiochenorum. Qui quon- 
dam procellas vix mitigans mul- 
tarum sub Domitiano persecution 
num» quemadmodum gubemator 
bonus, gubernaculo orationis et 
jejunii, continuitate doctrinse, ro- 
bore spirituali, fluctuationi adver- 
santis se opposuit potentiee: ti- 
mens, ne aliquem eorum qui pu- 
sillanimes et magis simpiices 
prostemeret. Igitur leetabatur 
quidem deEcclesiae inconcussione« 
quiescente ad paucum persecu- 
tione : dubitavit autem secundum 
seipsum, quod nondum vere in 
Christum charitatem attigerat,ne- 

ue perfectum discipuli ordinem. 

ogitavit enim eam quse per mar^ 
tyrium confessionem plus ipsum 
adducere ad familiantatem Do- 
minL Unde annis paucis adhuc 
permanens Ecclesise, et ad lucer- 
nse modum divinae, cujusque illu- 
minans cor per Scripturarum 
enarrationem, sortitus est iis, quae 
secundum votum. 

II. Trajano enim, post quartum 
annum imperii sui, elato de vic- 
toria ilia quae 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 conuninans, omnes 




KaTYivir^KolQev. Tore rolwv ffio^rj^ 
deig xmep T^g'Avrtojfetav eKkKtjariag 
6 yevvaiog tov ILpiarov OTpaTicoTT/c, 
eKovo'lviig ifyero trpog Tpdiavov, Sta- 
yovra fiev Kar CKeivov top Koupov 
Kara rffv *AvTtA)(etav, (nrovSa^ovra 
ie €7r) Apixeviav kou Hdpdovg. ^Q,g 
Se Kara irpoaumov eartf Tpdiavov 
rov fiao'tTietag' Tig ei, KaKoSaTfiov, 
rag fipLcrepag amovialQ^v Siar&^eig 
tnTep0ouvetv, fiera ro kou erepovg 
dvomeiOeiv, fva KaKutg diroXS^vrat; 
'lyvdrtog enrev OvSeig Qeo<l>6pov 
diroKaXei KaKoSai/iova' d<f}€arYJ' 
Kaci yap dvo rdv Sov7\mv rod Geov 
rd SaijJLovtoi. El ie on rovroig 
hra^drjg e/fu, kou KaKov jie vpog 
roifg Saifiovag dTroKoKeig, avvofxo- 
KoyH* Xpitrrov yap e^cov knovpd- 
viov BaaiAia, rag rovrav KaraXva 
eni^ovKig. Tpa'iavog eiirev Ka< 
rig ear IV ®eoif>6pog ; *lyvdriog ditcr 
KpivoTO' *0 Xpiarov ey^tav ev orep- 
votg, Tpaiavog etirev' ^Hfieig ovv 
aot SoKovfiev Kara vovv /x^ ex^iv 
Geovg, oig Koi ^(piifieOa avpLpL&^otg 
itpog rovg iroKefJiiovg; 'lyvdrtog ei- 
irev Ta Satfiovta rt^v edvSw Qeotjg 
trpoaayopeueig irXavdfievog. Etg 
yap eariv Qeog, 6 Tcotrjaag rov oi~ 
pavov Ka) rrjv yfjv Ka) rtfv SdKour- 
aav Koii itdvra rd ev airro^g' Ka) 
eiff Xptarog ^Irjo'otjg, 6 viog tov Qeov 
6 pLovoyevYjg, ov rfjg ^aaiKeiag oval- 
firiv, Tpaiavog etirev' Tov aravpta- 
devra Keyeig en) Hovriov JLiKaTov ; 
'lyvdnog etirev Tov dvaaravpii' 
aavra rrfv efjojv d/ioLpriav /xera rod 
ravrrjg evperov, Ka) nSurav KaraSi- 
Kaaavra SaifioviKVfv itKdvrjv Ka) 
KaKiav inro rovg iroiag rHv avrov 
ev KapSicL (bopovvrav. Tpaiavog 
eiTcev ^v ovv ev eavrt^ ipepetg rov 
aravpiadevra ; ^lyvdriog entev' 'Sal, 
TeypaTrrat yap' 'EvoiKfjao^ ev av- 
ToTj, #cai efnrepnrar^O'ta. Tpaiavog 
dic€<bhvaro' 'lyviriov irpoaerd^a- 
fievt rov ev eavrt^ Aeyovra ireptfl^e- 
peiv rov earavpuifievoVf ^eapnov into 

ipsos Dei cultores existentes vel 
sacrificarevelmoricogebat. 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 cacodsemon, 
nostras festinans praeceptiones 
transcendere ; cum et alteros per- 
suadere, ut perdantur male ? ^- 
natius dixit : NuIIus Theophorum 
vocat cacodsemonem : recesse- 
runt enim longe a servis Dei 
deemonia. Si autem quoniam iis 
gravis sum, malum me adversus 
daemonesvocas; confiteor. Chris- 
tum enim habens supercoelestem 
Regem, dissolvo horum insidias. 
Trajanus dixit: Et quis estTheo- 
phorus? Ignatius respondit : Qui 
Christum mbet in pectore. Tra- 
janus dixit : Nos igitur tibi vide- 
mur non habere secundum intel- 
lectum Deos, quibus utimur com- 
pugnatoribus adversus adversa- 
ries? Ignatius dixit: Daemonia 
gentium Deos appellas errans. 
Unus enim est Deus, qui fecit 
coelum et terram et mare et om- 
nia quae in ipsis : et unus Christus 
Jesus, filius ipsius unigenitus, cu- 
jus amicitia fruar. Trajanus dixit : 
Crucifixum dicis sub Pontio Pi- 
lato? Ignatius dixit: Crucifigen- 
tem peccatum, cum ipsius inven- 
tore; et omnem condemnantem 
daemoniacam 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 prae* 
cipimus, in seipso dicentem cir- 
cumferre Crucifixum, vinctum a 



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irdvTOiv eneiyofievtav vpo^ avTOV, 
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TTvevfiaTiKw)') e^oupcTfji^ Se tov 
SyiovHoT^Kapirov, iva Std tS^v Syi" 
piLnv Sdrrov dipavrjg t<o Kocpa^ ye- 
vofievos, €fi<l>avi(rd^ t& vpotTtimt^ 

tov XptOTOV. 

A\ Kai TavTa ovrcoy eKeyev, 
KOU ovTta^ StefiapTvpaTo' ToaovTov 
eneKTeiviav ttjv irpos Xpitrrov dyd- 
irrfv, &£ ovpavov fieAAeiv eiriAa/x- 

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 coUocari ferreis. 
Heec 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- 

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 Smymseorum 
civitati, cum multo gaudio de- 
scendens de navi festinabat sanc- 
tum Polycarpum Episcopum co- 
auditorem videre: fiierant 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, Asiae 
civitates et Ecclesise; omnibus 
festinantibus ad ipsum, si quo ali- 
quam partem charismatis acci- 
piantspiritualis:) praecipueautem 
sanctum Polycarpum ; ut velodus, 
per bestias disparens mundo £ac- 
tus, appareat faciei Christi. 

IV. Et hoc sic dixit, sic tes- 
tificatus est: tamen extendens 
eam, quse circa Christum, chari- 
tatem, ut coelum quidem appre- 




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fievoav, ypafifJiOTOiv exfyapKnSiv eic- 

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pa^ rov fiapTvpiov, ola trpo^ t^v 
eKKKijariav ewioreAAei 'Pw/xa/wv, 


hendere per bonam confessionem 
et per coorantium pro oertamine 
studium, reddi autem mercedem 
Ecclesiis obviantibus Chrisli per 
praecedentes literas gratias agens, 
appositas ad ipsas; spiritaalem 
cum orationibus et admonitioni* 
bus amplexantes gratiam. Igi- 
tnr omnes videos amicabiliter 
dispositos ad ipsum, timens ne 
forte frateraitatis dilectio ad Do- 
minum ipsius Jfestinationein ab- 
scindat, bona aperta ipsi porta 
martyrii ; talia ad Ecclesiam mit- 
tit Romanorum, ut subordinata 

[The Epistle to the Romans is inserted here.] 

E '. KarapTiaa^ Toivw, cby tjIBov- 
XerOy rov£ ev *P<Sft*7 tcSv aSeXdiS^v 
&KovTa£ ita rrjq httardhSj^t ovriag 
avaxOeig ano t^£ ^fwpvrjgp (icore- 
velyero yap 6vo t5v OTpartt^Siv 
6 XpiOTOibopos d>daaat rag tbiKoTt- 
fitag ev T§ fxeyoKu Pa)/x97» ^va en 
oyfrect rov Sfj/iov 'Pci>/za/a)v Brjpaiv 
dypioig irapaSodeig, rov areipavov 
TfK a8Kn<re(a£ eTnTvyp') itpoo'eaye 
T{7 Tpoah. Erra eKeidev Kara- 
j^fleiff en) t^v "SeanoXtv, Sia ^iXln- 
ntav napCsieuev MaK^ovtav, nep) 
KCU Trfv rjnapov rijv npog *EnlSafi- 
vov, ev Toiif napadaKaTriois vtjog 
eJriTuj^civ, en\ei ro *ASpiariKov ne- 
hayog, KqKeidev eni^g tov Tvpptf- 
VIK0V9 Kou napafieifi(jiv vfjaovg re 
Koi nolKeig, incSeiydevruiv tw ayli^ 
noTio\a>i/, airrog fiev e^eKdetv eo*- 
nevSev, kot t')(yo£ jSaStXetv edehfav 
rov anoaroKov UavKov. 'Of Je 
enineaov fitatov nvaifia ov avveya}- 
pei, rfj£ vfjog eK npvfivrfg enetyo/ie- 
vrj^f fiaKaptaag r^v ev CKelvto t5 
Toiro) rS^v dSe\<p(iv ayamjVt oSrta 
napenXeu Totyapmjv ev jitq. f^pLe- 
p(f Koi vvKr) T§ avr^ ovploig ave- 
/jLOtg npoa^tiadfievoit rjp.eig fiev 
UKovreg dnriyopieOa, (rrevovreg en) 

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 ma^a civitate ; ut in 
conspectu plebis Romanorum bes- 
tiis feris projectus, corona justitiae 
per tale certamenpotiatur;) atti- 
git ad Troadem. Deinde illinc 
ductus ad Neapolim, per Philip- 
penses pertransivit Macedoniam 
pedes* et terram quae 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, quse in illo loco, 
fratrum charitatem, sic transna- 
vigavit Igitur in una die et 
nocte eadem prospens ventis u- 
tentes, nos quidem nolentes ab- 
ducimur, gementes de ea quee a 
nobis futura separatione : justo , 



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rou virep r^ fipaivrtp-os ^cr^oAAoi/, 
6 Se enio'Kovo^ ^a/jpcov KareKeiyov-^ 
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rov ii(ayfjLov KaraTtawTecig, vnep 
rfjs rHv d$6\0cdv eig oAA^Aot/S* 
dydmjg, chn/^ft; fierd airovS^s els 
ro dfidHdearpov. Elra evOifs kfi- 
phjide^s Kocrd ro itaKai irp6<rrayfia 
rov KalaapoSf fxe?\Xova'(ov Kara- 
itaveiv TcSv ^tTiorifJuiiv rjv yap 
em^avrjSf o>f eSoKovv, i; Keyofievtj 
T^'Pw/iaiVc^ ^a)v^ rpia-KaiSeKartf, 
Kaff ffv <nroviai(M>g avvrj€<rav' ov- 
r<as Srjpaiv iifulis irapd rcS vati 
irapefidXXero, cig itap aind rov 
aytov lA&prvpos *lyvariov itKripov- 
adai rijv hti&vpSavt Kara ro ye- 
ypafi^evov* *Eiti6vpSa iiKaiov ieKr^' 
iva ^iev) r&v oSeKffHOv hrop)(drjs 
iid r^£ avKKoytjg rov \etyfrdvov ye- 
vtfratf KaBi^ ^ddaag ev t§ eiricrra- 

autem fieri ipsi secundum votum 
accidit ; festinanti citios reoedere 
de muBdo, ut attingat ad quem 
dilexit Dominum. Navigantes 
igitur in Portum Romanorum, 
debente finem habere mundi ina- 
ni gloria, milites quidem pro tar- 
ditate oSendebantur, Episcopus 
autem gaudens festinantibus obe- 

VI. mine igitur ezpuisi a vo- 
cato Portu, (diSamabantur enim 
jam quae secundum sanctum Mar- 
tyrem,)obviamu8 fratribus,timore 
et gaudio repletis, gaudentibus 
quidem in quibus digmficabantur, 
eo quod Theophori oonsortio; ti- 
mentibus autem, quod ad mortem 
talis duoebatur. Quibusdam au- 
tem et annunciavit silere, ferven* 
tibus et dicentibus quietare pie* 
bem ad non ezpetere perdere 
justum. Quo6 confestim spiritu 
cognoscenst et omnes salutans, 
petensque ab ipsis veram chari- 
tatem, pluraque iis quee in Epis- 
tola disputans, et suadens non 
invidere festinanti ad Domi- 
num, sic (cum genuflezione om- 
nium fratrum, deprecans Filium 
Dei pro Ecclesiis, pro persecu- 
tionis quietatione, pro fratrum 
adinvioem charitate) subductus est 
cum festinatione in Amphithea- 
trum. Deinde confestim projec- 
tus, secundum quondam prsecep- 
tum Csesaris, debentibus quiescere 
gloriationibus, (erat enim solen- 
nis, ut putabant, dicta Romana vo- 
ce Tertiadecima; secundum quam 
studioseconvenerunt:) sicbestiis 
crudelibus ab impiis apponebatur, 
ut confestim sancti martyris Ig- 
natii compleretur desiderium, se- 
cundum quod scriptum est : De- Pror. x. 24. 
siderium justi acceptabile : ut sit 
nulli fratrum gravis per collec- 
tionem reliquiarum; secundum 
quod, praeoccupans in Epistola, 



A§ TJ/v iSiav hmedvytBi yevetrdcu re- 
Ae/cixriv. Mova yap ra rpatyvTepa 
tZv ayi(av avTov Xeit^avcov irepte- 
\ei<l>6ti, artva els rijv 'AvTio^Gtav 
aTreKOfJutrdri, Koi kv \iVa> Kareredri, 
l^aavpog dTtfujTog into riig ev t^ 
fjL&prvpi yaptros tJ ay iq. eKKXtjcrici, 

Z . EYevero oe ravra rg irpo 
ieKaTpiS>v KaKavSQv 'lawovaplcDv, 
TovreoTtv A€K€ufipi(*> etKaSi, (ma- 
revovTtav trapa Vo^iiaiot^ ^vpa Ka) 
XeveKiov TO Sevrepov, Tourwi/ av- 
Tomrai yevofievoi pnera iaKpvmfy 
Kar otKov re itavvuyuravTe^t kcu 
itoh}^ fiera yowk\i<Tiag koi Sei^ 
<r€<t)£ 'napaKoKia'avTes tov Kvpiov 
it7\jripoif>opYJiTai Toifs dadevei^ 3;/L(a; 
em Toig irpoycyovoo'iVf ^uKpov a- 
^imviixravTe^f oi fiev e^ai<f}vt]^ eiri- 
ardvra kcu Trepnrrvo'a'ofievov ^/id^ 
ejSXeiro/xev, oi Se vdXiv eireuyo/ze- 

VOV ^fliv €<A}p&fl€V TOV fJLaKapiov 

'lyvoTiov, oAAoi Se aral^ofievov v^* 
iSp&Tos cbf 6fc Kafi&Tov voWov 
itapayevofievov, kou Ttap&rrSyra r^ 
ILvpii^, Mera 'noKhSj^ toIvvv ^apar 
Toaha iS6vT€£ fcai avfifioKovre^ 
TOL^ oyfretg rfiy 6veipdT(av, vfiv^- 
aavreg tov Qeov tov Sarfjpa tS>v 
Ayadciv, Ka) fiOKapicavTes tov ayt- 
ov, ki^MvepUHTayiev vfuv kou t^v 
^fiepav KOU TOV ypovov iva Kara 
TOV Koupov TOV fiapTvpiov avvayo- 
fievoif Koivoivtifiev ro) ddXtfr^ Ka) 
yewaif^ puSiTvpt XptaroVf Karaira- 
Ti^avTi TOV StdfioKov, kou tov T^S" 
<l>i\a)(pl<rTOV avToSi etrtdvpJas Te- 
KeioxravTi ipofiov ev Xpt<TT<o 'Ii;- 
<rov TO) Kvpici) nuwv oi ov Kai ueu 
ov T(j> UaTpi rf oo^a koi to Kparo^ 
avv Tcj 'Av/ct) HvevuaTi e/V ai&va^, 

propriam concupiscit fieri frui- 
tionem. Sola enim aspeiiora 
sanctorum ossium derelicta sunt : 
quee in Antiochiam reportata sunt, 
et in capsa reposita, sicut thesau- 
rus inappreciabilis ; ab ea quae in 
Martyris gratia sanctae Eeclesis 

VIL Facta autem sunt baec die 
ante xui. Kalendas Januarias; 
praesidentibus apud Romanes Sy- 
ria et Senecio secunda Horum 
ipsimet conspectores effecti cum 
lacrimis, et domi per totam noc- 
tern 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 ineSabili gloria. Impleti au- 
tem gaudio hffic videntes, et glo- 
rificantes Deum datorem bono- 
rum, et beatificantes Sanctum, 
manifestavimus vobis diem et 
tempus: ut secundum tempus 
martyrii congregati, communi- 
cemus athletae 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 secn- 
lorunL Amen. 







* • 

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• • • 

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ouanVii") oom^ « « « « 



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Ignatius, 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. 

Jb OR as much as thy mind, which is confirmed in Gk)d 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 
for in 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, y Let 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 


thou any thing without the will of God ; nor indeed doest thou. 
Stand welL Let 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, sufler 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. I 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 
who is accounted worthy to go to Antioch in my stead, as I charged 


(P. 16.) Ignatius, 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 jhith 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 


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 sufiereth 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 die 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. 




(P. 40.) Ignatias, 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. 

Long since have I prayed to Gk)d 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), ^ 
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 I 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 fJEUthful, 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. I 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. I 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 notiiing 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. 


(48.) I do not charge you like Peter and Pauli who are Apostles, 
but I 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, being 
bound, I learn to desire nothing. From Syria, and even to Rome 1 
am cast among beasts, by sea and by land, by night and by day, beings 
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, iwill 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. I do 
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 
you of heavenly things; but I fear lest I should do you an injury. 
Know 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 
I am bound, and am able to know heavenly things, and the places of 
angelsy and the station of the powers that are seen and that are not 
seen, on this account am I a disciple : for I 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. 



(P. 197.) Sentences selected from the Episties of the holy Ignatius the 
disciple of the Apostles, the Godrclad and Martyr, the second 
Bishop of Antioch: which have the force of Ecclesiastical Canons, 


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 Mm 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 lUtle further. Be ye therefore careful to assemble together 
continually for the giving of thanks, and for the praise of Grod. 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. xiiL 

And a little fiirther. 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, c xv. 

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. 


(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 ; 



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 
Apostles. Apart from these the Church is not named, c. ii. iiL 

And a little after. For even I, not because I am bound and am 
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. 


; Of the Same, from the Epistle to Polycarp, Bishop of the city 


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. e. iii. 

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. 

Of the Same, from the Epistle to the city Philadelphia. 

For they who are of God and of Jesus Christy these are vdth 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 
walketli 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 is one ; and one is the cup of the con- 
cord of his blood, c. iii. 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; 


but the Spirit cried and said these things : ** Without the Bishop do 
nothing." c. vii 

Again. I tell you that I am 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. 


Of the Sa7ne,from the Epistle to the Church of Asia. 

There is no power witliout 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. Smym, c. viiL ix. 


(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. viL 


^ Again, from the Epistle to the TitUians (TraJlians), 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 bom, 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 


faith, say, that in sapposition 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 fitlsehood 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. c. iz. z. xi 


Again, from that to Poly carp, 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 Grod, 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. viL 

Here end these passages of the holy Ignatius, the God-clad and Martyr. 


From the Booh of the holy Ignatixis, the God-clad, Bishop ofAnJtioch. 

I WRITE 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 ie accounted 
worthy of God. I 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. 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 shomd 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 vrish to 
be in the world. Do not provoke me to envy by those things that are 


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; for Christianity 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 I 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 
pei^uade [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.* 


From Eusebius Third Book of the History of the Church. 
Chapter theTwenty-second, thai the secondBishop inAntioch waalgnatius. 

But also in Antioch, after Evodius, who was the first Bishop there, in 
those times the second Bishop, I^atius, 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 

Chapter the Thirty-sixth, respecting Ignatius, and respecting his 


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 
encouragement; 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. Eplies. c. xv. ' Epist. Ephes. c. xx. 

* Epist. Magues. c. x. * Epist. Smyrn. c. iv. v. * Epist. Polycarp. c. i. 


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 a 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 night 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 tlie col- 
lection of beasts, and scattering of the bones, and amputations of the 
limbs, and destruction of the ^ole 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 witli 
diligence. 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 lam not a body less spirit:* and immediately they drew 
near to him and believed.^ But Irenaeus also knew his martyrdom, 
and mentions his Epistles, and says thus : "As one of those belonging 
to us, who on account of the testimony for God was condemned 
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 


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 thai 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. 


From the Eighth Chapter of the Fifth Book of the History of the 


And he (Irenaeus) 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. 

Of my Lord John the Monk, from the Epistle which he sent to the 
Monks Eviropivs and Eusebius, who had requested him to write to 
them respecting the mystery of the communion of the truth in 
the new fife — fw 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. * • 

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 b^me 
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 

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 testmiony of 
the Saints should be received — I mean of the blessed Ignatius, the 
glorious Martyr, who was the second Bishop after the Apostles in 


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 he silent from me, I 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 Eaithful 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 f 
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, 
together 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, 



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, t)ecau8e 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 soiu 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 


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 Dionysitts, Bishop of Athens, to 
Timotheus Bishop of Ephesus, upon the Divine Names, 

From the fourth chapter on Good, Light, Beautiful, Love, Exiacy, 
Zeal ; and that Evil is not an existence, nor of that which exists, 
nor is it in those things which exist. 

And 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. 



From the book compoaed by my Lord Tim>otheus, Bishop of Alexandria, 

against the Council of Chalcedon. 

Of the blessed Ignatius, Bishop and Martyr, from the EpiMe to the 


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 Crod 
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 (2 1 1), and charge all 
men that by my ovm will I die for God, if it be that ye hinder [me] 
not c. 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 I 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 I go thither 1 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. c. 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 vxis 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, Bishop and Martyr, from the Epistle to the 


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 bom and baptized, that he 


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 Magneaians. 

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 


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 J 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 

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 it is 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. 



From the book of my Lord the holy Severus, Patriarch of Antiochf 

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 



(P. 213.) Cf 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. c. vL 

Of the Same, from the Epistle to Poly carp. 

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. 

Cf 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. L 

Of the Same, from the EpisOe 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 Grod who revealed himself through Jesus Christ his Son, 
who is his Word, who proceeded from silence, who in every thing 
pleased him who sent hun. 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. 

Cf the Same, from the Epistle to the Trallians. 
For when ye are subject to the Bishop as to Jesus Christ (214), ye 


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. c. ii. 

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 ens^ender fruits that 
bear death, which if a man taste he dies immediately, c. x. xi. 

Of the Same, from the Epistle to the Smymeans. 

I praise Jesus Christ Grod, 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 bom 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 Poly carp. Bishop of Smyrna and Martyr, from the Epistle to the 


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 Gknl 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 

Of Clement, the third Bishop of Rome after the Apostles, from the 

second Epistle 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 small 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. 



From the First Book of the Epithronian Sermons of the holy Severus, 

Patriarch of AntiocL 

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 

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 

From the Second Book of the Epithronian Sermons of the holy 

Severtis, Patriarch of Antioch* 

From the sixty-fifth sermon, on the holy Basil and Gregory; but 
a fevo additional words are spoken towards the end of it 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 NUrono, that is, inflamed, as we 
also say, was derived from hence; for the Romans call the fire 
which is lighted up and in flames. Ignis.* 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 sufier 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. v. 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.* " cvii. 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 signal 
which is not yet near, such and such ; as those which are kindled upon hills 
and upon heig^hts, and blaze and shew the approach of the enemies, according 
to a compact and sign prearranged, which the Greeks call iriz/^o-o^: for this 
reason the Teacher says, " because he foreknew things future." 


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 
4;hey 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^ourth sermon, on Basil the Great, and on 
Gregory Theoloaus. 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 
steadfiast, 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 I 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 Grod."" 
Epist. Trail 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 eightyfourth sermon. 


From the Book of the Proofs of the Fathers against the wicked 


Testimonies 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 Rom<ms. 

Permit ye me to be an imitator of the suffering of my God. c. vi. 
Cf 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. 




(218.) Also Ignatius, in whom Christ dwelt and spake even as in Paul, 
and from this he vxis named th^ God-clad : for he wrote to the JSphe- 
sians after this manner. Ignatius : 

Ignorance was dissipated, the antient kingdom was destroyed, when 
God was manifested fas] 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, c. xix. 

But also Ignatius the God-clad and Martyr, in ivrUing to the Ephesians, 
taught that Christ, in that he was passible, that is, in the fiesh, after 
the trial of offerings and death was at the last impassible : when still 
in that he vxis always God, he was also always impassible* Bui 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. c. vii. 


Of the holy Ignatius, the God-clad Martyr and Archbishop of Aniioch, 
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. 


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. c. 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. 
Smym. c. vi. 

Again of the same, from the Epistle to the Ephesians. 
For there is one physician, carnal and spiritual, made and not made. 


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 Jynatiust Bishop of Antioch and Martyr, from his 

Epistle to the Smymeans. 

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. 


And again the blessed Jgnatius,.Patriarch of Antioch, who was the second 
after Peter the Apostle, and he also spake thus in the Epistle to the 
Ephesians. 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 


(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 vxis 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. c. vi. 



From the Epistle of my Lord the holy Philoxenus, Bishop of 
Mabvg, against the passion of the souL 

And Polycarp the disciple of John was burnt with fire, and Igna- 
tius was devoured of beasts. 


From the book called the Bee, which was composed by my Lord 
Solomon^ Metropolitan of Perot Maisan. 

John the son of 2^bedee, 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 Caesar, 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. 


Ignatius the God-clad saw in a 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. 


At that time Domitian raised a persecution against the Christians, 
and John the Evangelist was sent to Patmos. But when Evodius had 


continued 30 years in Antioch, Ignatius became Bishop there, and lie 
first instituted that two bands should chant in the Church. 

And also Ignatius, when he had ruled 15 years, was cast to l>easts 
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. 


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. 




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 a divine lamp, having enlightened the hearts of all men by explain- 
ing the Scriptures which were disclosed to him through prayer . 

Trajan, 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 liis 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, 


that either they should sacrifice to devils, or should receive punish- 
ment « * ♦ ♦ he oppressed them. At the same time [being 
afraid] on account of the Churches at Antioch, that [noble] sof- 
dier of Christ, Ignatius, of his own free will « « « 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 * ♦ « 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 conunand 
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 great 
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, 


with great joy, having descended from the ship, he went to the holy 
Polyearp 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 commmiicated with one another in the gifts of the 
Spirit, and commmiicated with one another also in bonds « * « ♦ 
« * 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 Polyearp. 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, « « « and worthy of chastity, and 
sitteth in the seat of * « « « of love in the law of Christ; in the 
name of the Father !«««*; 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 pray^, and it 
has been granted to me, that I should behold their faces that are wor- 
thy of God, which &om 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 


me. For I 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 I 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 Grod; 
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, I am to myself 
the Word of God ; but if ye love my flesh, I am then a Voice • • » 





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loNATfus, Martyr, Patriarcha Antiochiae post Petrum, Princi* 
pern Apostolorum, tertius, dixit in Epistola sua : 

Deus, conditor omnium creaturarum, devictor omnium^ 
graduum et principatus omnium ^ naturarum^in tribus personis, 
perfectis ev eUovi kou itpoaimi^y cum in throno glorisD suse sederet 
Omnipotens, una e tribus personis^ in utero Dominas nostrse, 
Sanctas Virginis Marise 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 humanae naturae in utero Virginis habitasse, 
sed potius Filium solum, unam e tribus personis, eumque 
natum esse ex illa.^ lUe 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, intrayit ad discipulos sues, 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. HsBc Trinitas aequalis (est) sine separatione et sine 
commutatione, in tribus personis, et una Deltas 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 gubematio, 
et unus honor, et unum robur, et una essentia, et una voluntas 

(») "Omnium" deest 

(') « Omnium" deest 

(*) '^ Una e tribus personis" deest 

{*) *' Eumque natum esse ex iUa "deest 


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ji. •• H^KA* : Art-n"*! :: (Dl&rilnll : ?V,'^""<D«* : IIUAl 
H : tiTiH : ?V,lr'l^ : IftflYl : «roA|iT : AA : S^TOi : *lA"Ji 
^ : "tt^o/^O : : <Dll'n«»H'" '- H'S^I* : Wll : Al^i'tt:! : fl 
Xlf : H2i.^""<D'i* :: <D>iaV : ^TT : ^i.'^d.♦J^• : TU 
P : AOOAlif : M*Atl. : S H(D*X1< : fJACD* : HCDAJ^ : T 
flK" : TklH."*^! : KPtftl : *lCfl'^ft "• Knrf^VC^ ■ Aft, 
oo : ^n. : Tn"o : ""AlT^^ : V^t : JilT : 1'Tri(D''l : ^t 
A.VOO' : tifuffti : ♦R.ft ■■ <DAA":i : >W1H.'>^1H. - iXlf. 
\* : (D-flT : "nj»ilC '• Vl"" : JV-n^TT : 9na^jh^" : Q. 
R."" : aie,ilSlX* -. ^A-m" : X""A1?1» : >^tV*o : nAiC 
P : ^"Art. : SdhXt* : HCD-Tkl* : 5«roA|i* :: 'hSl.'t\- : 
Se>M. ; HqP^ = AqP» ; (DH.<P(P ; Art.?^A :: <D?iTrft : 

(>•) (DiDAJ^H. : (") <D?^1fit : (") ""^«5/l : 

(") ♦KJI : de"t- (") <DO<n^ : (") 3»A : 

('•) A"" : n">^Tt:M : deest (") *V»t : 
(") >k^H.?Wnifa.C : 9A : deest. 

(") n'X^R^-niikC : (") ffllFi-nci : 

(") Pro JW-njeTf ••9"<D'3*'» : %»»'» ^•njfl'b :: 
(») Pro (D^rtf 1r> : QXfOi : legitur (D^LATIH :: 


est Trim Sancti. Pater est Pater^ nee est Filius, nee Spiritus 
Sanctas ; Filius est Filius, non est Pater, nee Spiritus Sanctus ; 
et Spiritus Sanctus est Spiritus Sanctus, non est Pater, nee 
Filius. Nee convertitur Pater in Filium et Spiritum Sanctum, 
nee Filius in Patrem et Spiritum Sanctum, nee Spiritus Sanctus 
in Patrem et Filium. Hi Tres perfecti sunt in throne 
gloriae, conjuncti vinculo unius Deitatis, quae est lumen- unum, 
unde exoritur Trinitas, et implet omnes creaturas, et illustrat 
eos, qui sub terra sunt ; sicut scriptum est : ^^ Ego impleo 
coelum 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 came, hominis instar, nee passum 
esse in Deitate, gustavisse mortem in came, nee mortuum esse 
in Deitate. Et quum audieris, Deum Yerbum 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, t. e. anima et 
corpore, (compositus es), et imo illo nomine, quod debetur 
bomini, nominaris. Et anima tua, quamvis non Deitas sit, 
immortalis est sua 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 sepulchre perfecte idem a te reddi, ac cadavera 
mortuoram'', et separari a Deitate sua, quia substantia Trini- 
tatis una est, scilicet una Deitas ? Jam ubinam erit is, qui 
mortem devicit, et infemum captivum duxit? Tu autem 

(^) ** Passum esse pro nobis, et " deest 
(•) ««Deum Verbum" deest. 
(') " Mortaorum " deest 


l-iflP* : Tri«n» : S H2iAP1< : "IJKA : ■^A-1»" : 9"ftA : 9" 
(D'T'i '• 1^A : ?^^'l^ihnfh> : H'>i^n A** : R-IO : : 
<D^S:4,Rft •• rU- : ^«»»^P«^>. : A^A?k1 : «%A<D'^'l" : 

C : -nHA :: Yioo-H : JCih.AP : n**'3 : Hfhle : Ar1» : >k 
IHti-nOhC '' ■>i9»»J«'J«l : <DK«ni : A">^TH>»'M : *3rfli* : 
JC^^A : o^cyvo : nYloo : PT^goC : AA.U- : Yl"" : T 
n* :: Tktioo : Oft^ti : A"^ : H^IOA : iQXl : <Df AA- : 
■J^floo : ODA^^ : Ipf : fJPIf : Iftfl :: PI- : 'X'SJ : <Dd 
2i : "JkgoiU- : «>oa1P^ : (01-^.^01 : a>M*pn. : V*T : AT 
<»»•*. :: ^1-»«S.C : ^"^^Hp "• H^a : HIT : ID^^iSR : Yl«»«» 
•H : rt«nitf» : 3>A : "^i^H.'S^l : h.Pfrfl : *lCfrt-ft : H^a : T 
1lH'^ : IftflP :"Xfnri : A«IO'^ : AOA : «n»|. : "JiTH?^ : AO 
A : Itk'H'n : Hf i-ihT-A :: 

(D^On : ^a : •HTI» : *K.fl : hnt'VP'fl : rt«nIO'^ : A.1» = 
**^'^ : HMHYl.^ : na^flf : ooA">^lFlli : HKDC : 

tioqri : fiDAg. : "KlR'^il : KPfftt : »lCft+ft • : '>^«»^1 1 A 
fJ* : <D"X<ro'l : nA<4 : ©ft'^P : :>»<»»'l : T(li*A : TkOO"! : ih 
oo : (Dqof : <Df<|»n<^*' : ID'n*"?^ : "^^tn^ji-l :-. H7i90| : 
n*HTI» : Yioon : flO-O : <D''X1» :: fflH^ftf-r" : HTT : CA- 
V : <D''K1» : 'X9»"<h^<Dl' : •fldO'T : "ttTif : 1fl.d.«P : Irhl :: 

(D'XAH** : J^lnOA^) : A')^TK%1 : KPfffi '- ^Cfn-fl : (DA 
Jf : TfJJf : <Df <!^nf 9) : VlAK. : «JA«B : 'X9nj?"*«» : lP\ : 
ArfiR : ^'^:iA* : 9«»riA : Ti^U-JC = 4'3'A^i : ?i9"Alfl : 
">iA : ^aA- : n«4«nigif oo. : M* : H'^TT : T-flCVl : Ulf 
^ : •|«S.*Jf : "ilCn : JVA : OTjIf : JtC^'Mn : "S^IH : (Vfl 
■>i : T^IT : t-dotl. : C'^rtYl : 2i9«»Aln :: (D^YlOM : ""*! 
4^^oo> : 0<j_p : gofiA : "XA- : "SiA : ^(h.AP : JC*l«ro : CD 

(*) f^A : "Utf^ : (**) WiMV : 

(**) 1«i»lf1 : *1AM : 'lA®'^! : ('•) •M»11«» : 

(") Pro <DH?^f|-rT : legitur <DH \3MDtl ''. (.") tM^ ■ 


reddis eum tamquam imbecillum, numerandum cum mortuis^ 
qui non moventur, viribus destituti. 

Immo vero alii quoque Haeretici inter Theomachos, quod 
significat ** Dei Inimicos/' occumint, de corpore, quod Deus 
e corpore et sanguine DominsB nostrse, Sanctse Virginis 
Marise, sibi aedificavit, et cujus ipsi norunt 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 haec dicit et ita negat ; et audiat verbum 
illud Domini nostri, Jesu Cliristi : ^'Tristis est anima mea usque 
ad mortem ! " De quo, Domine ? De populo, qui perditur. 

Et iterum dixit hie Sanctus Ignatius, Martyr, Patriarcha 
AntiochisB, 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 illi, qui Dominum nostrum 
Jesum Christum, Filium unigenitum, dividunt, et postquam 
unus factus est, in duas naturas dissecant, cum Judssis, 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 haereditas par cum 
illis, qui infirmitatem et diminutionem Filii Dei, Verbi, 
cogitant, eumque in duas naturas dissecant. 



tt. fi. y, represent the three manuscript copies of this Epistle respectively. A. indicates 
the Shorter, and B. the Longer Becension in both the Latin and Qreek texts. 


P. 1. The inscription of this Epistle in a. is Hnm'^l ^m»(}i J^f^> )2fJ 
'^ The Epistle of my Lord Ignatius the Bishop." Li fi. UfiOi^Li^l; •• )Z^J 
<' The Epistle of Ignatius/' and in 7. U^^^]; laoomdl : un^^Li^l; ]Z^^ 
'' The Epistle of Ignatius^ Bishop of Antioch/' The ordiography 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 A and 7. Thus in the inscription fi, reads Uficu^Ui^^ )dOAflua| ^ 
(jyQliCI; ; 7. has ^AOft^Li^l, )daamd1^ ufiO|a]Z. 

1. 1. UfiojQdjZ . The word Oeo^opof, 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 ]aii^]a i h nSSn ** clad with God ;'^ and in the other Syriac 
extracts, pp. 197, 201, etc., by \aC^ % iiiN ** having put on Gk)d.'' I have 
found this epithet frequently applied by Syriac writers to Athanasius and 
others. The term «iA3u^, which is employedby Ignatius himself in this Epistle, 
/• 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 : \aj!\ f3 ^i^m ^ — ^^ ]A^*ftVn^^vn*^ 

. UoA^I ^^^ ^•4n^o iLiN^o . \LQXm09 ^1^ ^*4a!^o ** 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 ;" 
Miu. Brit. Cod. Add. 14,506, f. 24. b. ; and a little fuither on, -^-n^ |j^) 

< ^t ^N ]ZQN';>m\ IV^SsS '' He that has put on the world has put on 


/. 1. )j9Q2£f ]^ " of Smyrna." Both the Greek recensions have €KK\i]<Tiaq 
Zfivpvata>v'j the Latin B. Smymensium only, which is nearer the Sjriac. 
And if, in this instance, Episcopo Smyrnensium be the rendering of etcivKOTif 
"ZfAvpyfj^, as JEpiscopum SmyrTwnsium, three Imes above, is of evitrKovoy 
'Zfivpvrfqy the copy of the Greek text B., from which the Latin version B. 
was made, agreed entirely with the Syriac in this respect. 

/. 2. ^&JX6o '^ visited." In employing this word the Syriac translator 
seems to have imitated the paronomasia of the Greek in eireo-icoirs^/ievcp, re- 
ferring it to jiQ^fiD, which has been used in the Peshito as the rendering of 
eTcifTKo/TFoq : thus, in 1 Pet. ii. 25, rov voifieva koi iwitrKorcv rZv yj^vx^^ v/aZv 
is translated fO^hukS^f jyO^iSO \^9 . In a work written by Abu Nasr 
Yahya Ibn Harir, (or Jarir,) of Tecrit, entitled ^\ J\ jji^\ J^^^ 

*^ J^H^ t}^ *4J^^ i:;^ Cf^^^ r • J ' ^° chapter the 31st, which treats 
on the Priesthood, ijl^^si)^ ^ , there is found the following passage : ixiji^ 

iM J libUn^ SU.^ Sa^^ ska) ^^^'ij U^)\ ^\ Utjc-iS (j-^b>\i 

^jyJ^ Jiftl?j eXH^jl' J!^' JJ^Ua> i/jJ^ i/< vH*4^ UbUiM»j ^LJ< 

S »i/J< J 

'' The first order, then^ of the orders of the Ministera of the Church, has in 
it three grades — the Patriarchal, the Metropolitan, and the Episcopal. 
Patrik (Patriarch) is a word adopted into the Arabic tongue, and its 
origin is in the Greek Warpiapxn^j &ncl the meaning of it is ' Father of the 
Chiefs.' Matron (Metropolitan) is also a word adopted into the Arabic, 
being in the Greek Mtp-poiroXin;; ; the meaning of which is ' Chief of the 
city' : it is also said that it is ^ Mother of cities.' And so, also, Uskuf 
(Bishop) 'j the origin of which word is 'ETio-icoiro;, and in the Syriac 

fdoafiQud] , that is, ia^£D ; 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. 253 in the Bodleian Library. The ia^ifiD , 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 ).^a»j]i)d^ 
IlepcodevT^?. See Diss, de Syris Monophysitis, §. x. ; and Diss, de Syris 
Nestorianis, pp. dccxci. and dcccxxxi. 



fjl^ <<our Lord/' as the translation of Kvpcov; and thns generaD^ 
throughout these Epistles, as also in the Peshito of the New Testament 

L 6. fi and 7. ^^^Zlil^ . . . )aii^P '^Ood." There is no equivalent 
for this in either of the Greek recensions : it seems, however, to be necessary 
to complete the sense after vrep^o^ata^ 

L 7. Uj] «.^a3 ^001^ «.au^ l^s ]o9vZo '' and pray for all men/' 
does not correspond with koI vavYa^ 'rapaKaX€7v, 0, reads ViJUl3. 

L 8. ]Lft^o ^\sZo '' and require things becoming/' stands here as the 
equivalent of €k^ik€i (tw tov tovov. In the Peshito, Rom.ii.l8, ]2u^o 
is the translation of ra ha^pwra. In the inscription of the Epistle to the 
Romans, p. 40, the word rinraj although, indeed, not used in precisely the 
same sense, is rendered in this version by ]hA09 . I suspect, therefore, that 
when the Sjriac version was made, the word here was a^itafia, as we find in 
the Epistle to the Antiochians, c viii. p. 188, oc iiaKwoi fivatrKerta^rav t!av 
eltriv a^iiofjMTo^ ; and in the first chapter of the Epistle to Hero the Deacon, 
p. 141, evidently borrowed firom this place, IliipaKaXZ <re iv 6e^ wpoa-Beivat ra 
ipofim aoVf KOI €K^ticeiv <rov to o^ia/ia; and again, in the Epistle to the 
Smymeans of B. we find rovof koi i^imfjLa 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 &bri- 
cated ; such as the substitution of epi^ for iirt&viua in the Epistle to the 
Ephesians, p. 23. This instance seems to be one in which the true reading 
has been retamed 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 rv<apil^€ ow « ewivKoire to a&tafia 
trov — KOI a^iw^ tov tottov cov ev To>de r^ 0i(^ ava9Tpiff)ov. Compare 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 fi*om Alexander of Jerusalem, writers of the third cen- 
tury, containing the expression of tov ri^ov r?9 iiritrKown^, 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. 

L 9. JZoao) '^ unanimity," does not quite coincide in meaning with r^ 
€V(aff€<»i, This word is used to translate o^iwolq in the Syriac extract from 
the Epist. to Magnes. ch. vi. at page 197, 1. 24. In the Peshito, 2 Cor. 
xiii. 11, ]Zqao] is used to render to airo (jypoveTv; and in Ephes. iv. 3. we 
find y^oh )Za*o] for rijp evoTtpra tw irvevfiaTo^, The Syriac translator 
had perhaps in his copy evori^o?, a word frequently found in the spurious 



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 rrj^ (Tv/uptavia^ — (ppivrij^e. In the 
interpolated passages of the Epistle to the Ephesians we read, ev r^ ifwvotq 
vfjitov KOI trvfjulxavif d'yairp — <rvfi<j)(0voi ovres iv ofAcvoiq. — tva travra ev evon^rt 
vvfufxava ^, p. 21. The word evatm 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 emplo3rment 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. 

)9. and 7. read «.aj] ^■'>^. 

;. 10. ^^ ^;^i^ ^ U^l ^^ As our Lord beareth thee.'' The word 
y^t\l '^ 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 fiaara^ei being unnecessary in the Greek. 

^oi fJ, literally, "protract (or draw on) thy spirit," the usual 
idiomatic expression for * patience,' corresponds accurately with avexov. 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. L 1. ^]^) ]Zq^j2 " In prayer be constant." The same expres- 
sion is used in the Peshito, Col. iv. 2. Qi^]Z] ]Zq\^3, to translate T^ 
vpoiTev^ 'rpoffKaprepeire ; while aiiaXetirrta^ irpoirevx^vBe^ 1 Thes. v. 17., 
which comes nearer to these words of Ignatius, is rendered in the Peshito 
)q2^a P^ ^^\<So 009I. The word ciiaKeiicroiq^ 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, ahdKeiirroiq has not been 
added to kcH ietjaetTi o';^o\aCe, which, as I have before observed, is a con- 
firmation of the Syriac here. The words of 1 Cor. vii. 5, iva (rxoXaaijTe tJ 
vtjtrreiq koI r$ vpotrevx^j are translated in the Peshito |^o^ x^\\/ls 
jZo^^^o. Several critics reject r^ vfifrreiq Kai from this passage, in 
which case the words of Ignatius may seem to be a citation from St. Paul. 


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 : ^i^^a^D; ooi 
^A^) |iAt^^ for o irepi \6*yov^ ^ax^^Vf^^^^* ^^ Horn. i. torn. i. p. 713, 
Edit. Par. 1638, and Brit. Mus. Cod. Add. 14,650. fol. i. col. 2. 
/. 2. /8. and 7. *-iJl ^^ in the firet instance, /8. only in the second. 

](7i^)^ K^ r^l '^accordingto the will of God," agrees with o/ioi^deiai/ of B. 
and ' consuetudinem' of A., rather than with fio^Beiav of A. and 'adjutoriom' 
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, Travre^ ow ofio^eiav 
Seov Xafiovre^, evrpeirevOe a\A^\oc;, while the word fiorfieia does not occur 
again in these Epistles. Bo^deiav seems to have been only a mistake of the 
copyist, in confounding fi and /u, an error very likely to occur in manu- 
scripts of no very early date, from their similarity to each other. In this 
same Epistle, p. 8. 1. 6, we find )ai-^1^ U^^t as the rendering of Oeov 
7»'d»/ii7^, and again in the Epistle to the Ephesians, p. 20. 

/. 3. |j>Zqa i^) — ^Ayv l:^) '' For where there is much labour much 
also is the gain." The words 7ap and icac, which I have supplied from the 
S3rriac, are also found in this passage, as cited by Antiochus, see p. 178 : 
oirov fyap irXeiwv 1COT09, vo\v koi to Kcpiog. 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 : Kal vepl vavrtav /<e- 
plfAva — wff v\€iov ex<^v fiapo^^ icai /lelfov fiaarra^tav fpoprlov — irapaKaKei^ 
depairevey eirKTTafievo^ fjXiKOP fjnaSov e^^ii, 

L 5. 7, ^oo r^xj^ • • • ****^^ 2uoci laaojs )' V^ "Allay cutting 
with tenderness." The Syriac translator seems either to have read vapi- 
(v(T/jLa for Trapo^v(TfjLoi>Sy or to have misunderstood the word in rendering it by 
liVssj unless, indeed, there was another word altogether different in the text 
The same sentiment is expressed in the Constitutions of the Apostles thus : 
M^ paVita^ ow Xadi vpoxeipog els to awoKotrreiVt Book ii. ch. 41. It is worth 
while to compare the whole of the preceding passage, commencing koi crv 
ovv cu$ avfiirad^^ laTpoq, ic.r.A., 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. Ignatiiis. St. Poly- 
carp has fi^ awoTofioi iv Kpiaei, ch. vi. Theodoretus, writing in a similar 
manner, uses the expression iicTOfji^v. 'AAA* ov^e oiiTa>q ol travev^ij^oi avhpeg 
irpoxeipw^ €19 r^v rov av^po^ k)((apri(Tav iKro/arjv aXKa irpciTov ftep eireipaOija'av 
iarpevaai ypa^fjiatri tijp voaov. eveti^ ^e ivo-iarov ei^ov to iraOo^, vaXtv T17V 
*AvTioj(€iav Trpo6vfX(aq KaTeXafiov, koi iraXtv rjtna vpovYive^Kav (fyapfjiaKOU Hffiret. 
Fab. Lib. ii. c. 8. tom. iv. p. 334. Edit. Schulze. And again, in his letter 
to Flavian of Constantinople, xP^ 'y^P '''^^ lOTpov apfw^ioi^ irpoi tci vaBnj 


K€;^p^0^ai fjiapfiaKoiSt koli €Ka<rrt^ vpwnfiepeiv to irpaffipopoVt Ibid. p. 1175. 
Compare also the passages from Jerome cited by Cotelerius in his notes on 
this place. The word ]i Vvi ^ employed in this passage by the translator^ is 
the term used by Syriac writers to express eicrofA^ or atrorofi^. Thus I find 
in an imperfect letter respecting Abraham, Bishop of Haran, in Mus. Brit. 
Cod. Add. 14,609, the following passage: ] ^n > ni> \^\i w^^i] p) 
i>^ ]q2^ P6; \=Li]o ]\^y^o \^^9 jiSnVim «^^a:^ ]in i Vola^ 
^£lj )t^^^ |tVrtVA.^> « 3ii^ he resembled a 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, limoii*) }ffl|^o ^somI^ iy^ l^^oi^ V^P ]o9i |^;o <' And he was 
like a skilful physician, who cuts with love and heals with pardoning.'' In a 
letter of Mar Jacob of Edessa to a Presbyter John, V^o^) ^i^o* ]▲«▲£ ^ 
Mus. Brit. Cod. Add. 12,172. fol. 72, occurs the following passage: 

• ^ ^] )>'0Vs^)llfa Po :)ZQdjfi]^ ]Zn 1 V)o| ^iSs AJ^sa «^oZ &j]o 
|-a:^ }1s]o :]&l^a0;o \i5]f ] ^^ \uqjL Po :bj] ^^ It^? ^^ ^^ 
^ jSnS^ :\s9 usojo^i.^0 «^9i )ii^^o :&j] \ib V*ftZfl^ jiSnSnmo 

^^)o ;]aa£u^ Po ^>>^> Po :0i7iimSn2^ \L^ oo A^p .-{..aj^ 
a\ 1 tjO^S Qi'>|V)\ ^*y^^. ^A^^kOi .'Vi.^>V^ ] I Sn !Sn m ^">^\* 

• •♦•♦♦♦«♦<. giin ipn V^\o 

w»ai ^^ol IZOiffiV^ «^]o .jjiZOft Zo^ \r^? |^a& ^ So fZoj^^lbco 

'^ 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 
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 ji}^. means generally " a flock." This passage, there- 
fore, if we make no reference to the Greek, may be equally correctly 
translated, '' Refiresh the Flock with tenderness," as alluding to the pastoral 
office of Polycarp. 


In using VaaOfS, the translator seems to have been influenced by the 
similarity of sound to fip6x<it^, as in rendering /lera by^^-i^l^ below, p. 8, 1. 5. 

L 7. ^m\nb^y ^•\i)l '^ to those things that are requisite/^ There is 
nothing in A. to correspond at all with this. Elaaei of B. seems to contain 
a part of what the Syriac translator read, a word probably haying been 
omitted, ec; a ei .. .., and the remainder contracted into eltraeif which the 
editor of the text in the Medicean manuscript afterwards left out as unneces- 
sary. The Chey. Bunsen suggests eU a iei, p. 34. n. 13. 

L 8. ^^A^ )o9ii '^mayest allure/' for jcoXaicei^;. The sense of this 
word in this place seems to be the same as in the Constitutions of the 
Apostles, Book i. ch. 2. r^ Hiq ywaiKi fjLovov fiovKofiBvoq apetfKeiv^ Ktu ravniv 
Ko\aK€{f€iv evrifMa^t trm/vZaJ^av Karadvfuog etvat avrp. In Book ii. ch. 5. we 
find this word applied to the Bishop, perhaps suggested by this yery passage 
of Ignatius addressed to a Bishop, "Errc* ii eviffKBvog airpoff(a7ro\rjTT9i, 
ft^e trXovtrtov evrpeicofievos ij KoXaKcCwv icapa to T/9o<rqjcov, /i^e veytfju 

^|a "ask." The point under the^, which is also found in 7., shews 
that this word is in the imperatiye mood : the corresponding Gfreek word 
is therefore alrei of A., not airy^ of B. which I have followed in the 
Greek text 

P. 6. /. 1. ^^»^Z \is] " the time requireth," o Koipoq atrairei. There is a 
similar expression to this in the Apocryphal Book, called Ile/Mo^ *loavvov; 

Kai fop Kaipoq cnratrei rov ravra fcveffOat. See Birch, Auctarium Cod. 

Apoch. p. 265. In the Festal Letters of Athanasius the same expression 
occurs in Syriac— fid £l13 ^QmNs a!^3 ^oi ^\sJL ^ ^a] ^^:>«ftaai \iD} 

]4>|n\ )i^^£u li.TiSno P] ^|j .^ji ^h "Theretbre the time re- 
quireth us also now, that we should not only speak words like these, but 
also in deeds should imitate the Saints." 

Z.2. yd. i^P V^p^ "as a pilot the ship." A. reads avefunt^; but 
in B. we find vf/t, as well as avefios^ Under any circumstances this pas- 
sage appears to be obscure, and probably was corrupt even at the time when 
the Syriac yersion 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 : 'S,v ii hriaKovoi 

orav ie (rvvavOpot^fji rrjv rod Seov eKicKritriav, a^ av Kvfiepv^nii ki;o5 

fie^aXfji, In a similar passage of the Epistle of Clement to James, ch. 14., 
Christ is compared to the Kvfiepv^g^ and the Bishop to the vpatpevg. ''Eoucev 
fyap o\ov TO vpSy/na r^ eKKXtftriag vifi fieffiXp, iia (r(j>oipov j(eifMivog avipa^ 
(pepovffii CK voWZv Towav ovra;, koi yiav nva 070^^$ fiatrtXeiaq iroXiv oijceiv 


OeXovra^, itrra pJev ovv vfuv o ravrrig ^etrrirfis Oco^, icai vapeiKatrda o fxev KvfiefH 
vifnfi XpitTT^t vpatpevg evcfricoir^, ot vavrai vpeafivrepoi^^ oc roixapxoi hia" 

L 3. fo^i • This word is used in these Epistles to render evirvxeiv as 

well as Kora^iautrBai, See p. 18. 1. 3. p. 40. 1. 6. p. 42. L 2. and p. 2. L 5. 
p. 14. 1. 2. p. 42. 1. 1. 

L 4. fi. and 7. have Aj] <m*^So £j). 

/. 6. >0|^ ^oouSu)^ ^A^Siffl^^ i^iSn] ^^They who seem to be some- 
thing/' for Of ZoKovvre^ a(ioiri<rToi eivcu, is similar to }2iS f^^iiAj) ^] 
^1^ «.Aaio&A)> of the Peshito version of £c 'yap ioKei re; cJvm ti, GaL vi. 3. 
In the Epistle to the Tarsians, c. ix. p. 132, we find the expression ravra ovk 
ivirarrta^ las (^v ri. The conjecture does not therefore seem to be improba- 
ble, that Tc may have fallen away after etvai, and then o^cWkftm have been 
inserted, to give a meaning to the passage, by the same hand as wrote \vkoi 
a^icnrttrroi in the Epistle to the Philadelphians, c. ii., and kot i^iav xcorcv- 
ofievot in the Epistle to the Trallians, c. yi. 

/. 7. ^\!!^s J l^L^Z) ^] '^ As a combatant who is smitten." Both 
A. and B. have aKfimv, 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 ax/uov, and supposed it to be 
the same as aic/xi^;, or aic/icurr^;, and therefore rendered it by l^L^^^l 
'' combatant,'' as in the sentence following. The Syriac translator of the 
extract from the Book of Canons, p. 198, has rendered it by |jftS>M ^'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 aBXtjr^^} but being a different term from that 
which represents aOXfrr^^ in the next sentence it makes it appear probable 
that he did not find the same word in both places in the Greek. 

/. 8. A and 7. >0|V^Vfc->, 


Z. 9. ^ J which is omitted in a., but which seems necessary for the sense, 
I had inserted in the text from fi. This has been afterwards confirmed by 7. 

P.8. Z.3. fi.^A^U>lhUi. 

L 4. iS. and 7. >ai£km) . 

/. 5. ^^^.^l^ ''on our Lord's account," which would be the render- 
ing of ha rw Kvptw, Both a. fi» and 7. have, however, /lero. The Syriac 
translator probably gave ^ ^^ from the similarity of the sound of the two 
words. The influence of the similarity of sound has been noticed above, see 
note, p. 269. The Syriac term to coirespond with fieri should be ihs ; and 
indeed I have found this very expression in a passage in other respects 


similar to this place of IgnaduSi in a very ancient copy of the acts of Simeon 
Stylites: 1x30^^ oilDQias ^v^ 52o Q^iZJo oo^Z] )&2:^^i]o }^&^|lca 
^' 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. 

/. 6. Both ^. and 7. |la) in the first instance, and 7. P 1^] in the second. 
i9. reads also |S\n for t3^. 

]au^]^ )^^*^A ^' ^^^ ^^ ^^ God," as Geo? yvtafirig in B. is also confirmed 
by the reading in the Horn, de Uno Legislatore, attributed to John Chry- 
sostom, p. 170, 7]/<tf/i9;9 Beov, which, indeed, seems to be the true order of the 
words, as also in the Epistle to the Ephesians, r^ yvt^fi^ rov Oeov, p. 19. 

2. 7. ^in^ >oao ^' stand well": this agrees with ewrradet of B.; not 
evtrrad^q of A« We find this word in the Constitutions of the Apostles, 
Book ii. c. 2, among the qualifications for a Bishop. '^Etrrw ovv koi in^aKun, 
(T(o(l}p{aVt Kofffiio^j evvraQiiqy arapaypq. In the Epistle of Clement to James, 
ch. ZY., we read, Evora^iTToKrav ovv ot evifiarai elipaioi evi rZv IKtav Kod^o^- 
vol roirtav, fi* and 7. « A l\*iN . 

1.8. 7-P^)- 

I 10. ]|3^(Q^mo^^u P^ ^^That they be not found the servants;" an 
Aramaism, signifying that they do not become, and retained in the Greek 
in evpeOwo'av. This expression is very common in the writers of the New 
Testament. Even the writings, of St. Paul are not fi*ee from this idiom : 
Kcu, evpedfj fioi 17 evroX^ 17 eU Jl<^fiv, avrij eig QavaroVy Rom. vii. 10 ; 6x76 Kai 
evitxra/ievoi ov f^v^voi evpedfjvofAeOa, 2 Cor. v. 3 ; iva ev <^ Kavjfivraiy evpeOoffi 
KodSg Koi S7/Liei9, xi. 12. We find this idiom even occurring in passages 
translated fi*om the Greek. Thus in the Peshito, Luke xix. 17, ^ iNn*)^ 
^\)m(i\^ iui^b^] ^'because thou hast been found faithful in a little;" 
where the original Greek is on ev eKayttTrta ttioto^ B*fivov\ and in the 
very ancient Syriac recension which I am at this moment carrying through 
the press, ch. xxiv. 36, TaZra Je avrtiv \a\ovvr(aVj avrog ^(rrtj ev fii<r(f aiT^v 
is rendered ^oaiftxo yo\c «..moL^] .ooji ^ tySSn V) xOJai ^o '^'and while 
they were speaking, he was found standing among them." I transcribe here 
a note of Gio. Bat GtJliccioUi, on the Epistle to the Smymeans relating to 
this. (4.) Furono) nel greco heurethisan, propriamente inventi sunt. Ma 
questo verbo per idiotismo orientale ^ lo stesso che essere. Come Luc. xviL 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 virtii dello Spirito santo. See ^* Lettere Genuine de Sant' 
Ignazio : truduzione dal greco di D. Gio. Batt. Gallicciolli." 8vo. Yen. 1798. 

P. 10. /.I. ^oiiiik^ iJi!^^ ^ « Fly from evil arts : but rather 

discourse respecting them." The obscurity of this passage seems to have 


arisen from a misunderstanding of the word KaKorexyia^^ 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 thej are, that they may know how to avoid them. 
That this is the meaning of the word KaKoreyy^a seems to be plain from the 
use oirexyifi in the Constitutions of the Apostles. Thus, Book i. ch. 4, Ovk Icr^ 
cp( vcrofievog koi ifAirepivarQv Koi aXf^fievoq ev rat^ pvfiat^, CLKoipoeiroimiq tZv 
icaKt^ i^avTtav' aWa rj T'c^vp <rov koi t^ ^p^V ^^^ vpocex^v^ Ta rt^ Oef (f>iKa 
iva]^'^IT€i voieiv. Book iv. ch. 11, Oi fi/iv rot irarepe^^ vai^eCere ra reicva v/iw 
€v KvpitOf eierpe^ovre^ avra iv iraiieiq. koi vovdeaiq Kvpiov, koi hiatTKere avra 
ivvniieiovi koi apfM^ava'a^ rf Ap7^ T€)(ya^, iva /i^ iia t^ evKOipiaq trrprpuct' 
fravTOf K.T, A. And Book iL ch. 61, El )e n; r^y rw ep^ov rod liiov vpo^aaiv 
€Trup€p<aVj oKi'^iapei^ irpo<f)aai^6/ievos vpo^piaet^ ev ifAapricu^' ifivaHrKerw o rotov- 
To^, w? ai rexvai rwv viotZv hrepyia eiaiv* Sp^ov Je j} Oeotreffeta' ra^ ow re;^- 
va^ vfjMv ctff ev irapepyta voteire. In the next chapter we find the following 
enumeration of things to be avoided, which may be included under ica/co- 

reyyias ^yevyere iij koi ra wnrpeir^ rZv deafjLarwv ra dear pa ^rjfJtt, kcu ras 

*EWipfiKai vofivaSf eiraoiia;, icAi;dova;,^avT6/a$, KaOapitrfMOvq^ oiavur/jMv^, opvi- 
BoffKoiriag^ veKvofAavreia^, €7ri^(ov^a'€ig. The last of these refer especially to 
magical arts, for which the writer of Uepioioi 'loawov uses this very term : 
Ma7e, rov fiayov vapaiog-^—evoxos er vov etrriv ckcivos o k OKorexvo^f 
Birch, Auct. Cod. Apoc. p. 277. Ei;^e ie o 'Sorjriavog veipav iMa^fiKYfi koko- 
re XV I as icai fiifiXia iroWa wro iaifwvav (rwriOefjieva. Ibid. p. 294. And in 
like manner, also, Theodoretus : Sc/icdi/ ie irpolro;, o Jkifiapeirtj^ i tia^^oq^ rijq 
rovrov xaKorexviag vvovpyog av€<l>avtj, Haeret. Fab. Lib. i. ch, i. Vol. iv. 
p. 286. 

Z.2. 0. reads ^^] for ^^XmJ 5, and adds ^ou^Si^'' their husbands." 
I suspect the word trvfifiloiq^ which occurs here both for 'husbands' and 
'wives/ The Syriac has simply ^*ai*f2^^'' their husbands'' in the one 
case, and ^oowJLi ''their wives" in the other. In the passage imitated 
from this place in the Epistle to the Antiochians, ch. ix., we read ol avipes 

trrepyertaaav rag ofMivyovs ai ywaiKe^ n^jLartavav rov^ avipaq avipaq 

rovi o/jLo^vyovst and similarly in that to the Tarsians, ch.ix. In that to Hero, 
ch. v., also imitated fix>m hence, Tai^ a)eA0ai$:/Liot; irapaivei a^yaTrqv rov 0eoi/, koi 
fiovov apKeltrdai rots Mlotq avipaaiv, k. t. A. In the Apost. Const., B. i* ch. 8., per- 
haps borrowed from this place, Mera — rov Kvpiov — <j)ofii6riri trov rov avipa, ta 
Twai, icac evrpamjOi, avr^ fiovia apevKowa, In Latin A., which generally fol- 
lows the Greek so literally, we have 'viris' and 'uxores.' Ignatius may 
therefore have written simply avipatrt and fY^oiKaq. He was not, however, 

2 N 


unacquainted with words compounded with trw, as we see a little further in 
this Epistle, p. 11. 1.3. In the Greek I have supplied ev, and read r^ Kv- 
pita, to correspond with ^t^^^ as we find in the Epistle to Hero, ch.iv., 
ayavav ovv xPV — fj^ovov ieivKvpita. It would, however, perhaps be as 
correct to supply koto and retain rov KCpiov ; as ^ j^rs for koto Kvpiov six 
lines below, and in the Ep. to Eph., p. 18, Z. 7, where we find ^n^in for Kara 

L 6. fi. |Aaaai«a] , and 7. V^aaova] . I have preferred irA^v of B. to 
vXeov of A. as coming nearest to the Sjriac. The idea of this passage, eoy 
TvoMT^ v\^v rov etriffKovov, etfySaprai, is copied in the Epistle to the Magne- 
sians, ch. vii. p. 65., fxijie vfieig avev rov iirurKoirov koi tSv vpeafivrepttv, 
fifj^ev vpaatrere' fAtjie veipatrtjre evKc^ov ri <f>aivea'6at IKq vfuv» Compare 
also the following passage from the Constitutions of the Apostles : Mij^ev M 
irotelrci to trvvoKov avev rov iiritrKovov, firfie rtvi it^ora ri avev rtjs eiceivov 
7V&)/xi;(. eav ^ap Ct^ OXifiofievov rivo^ \a6pa rov €ici<tkovov iiiQ rivi, eU \oiiopia» 
rov enrifTKovov iatreit koi hapaWei avrov d>^ i/neXowra rwv OXtfiofieiwv, 
Book ii. ch. 31. 

0, and 7. read ^5 ]\^y which is nearer the Greek ie than f^^of a. 

/. 7. fi. \^Qn:Um^]y , and 7. \^Qms]9 . 

^«^^)^ ^ooau^ ^' that they may be married." It does not seem pro- 
bable that the Syriac translator had rijv evwfftv voieitrOat in his oopy ; for 
although this may ultimately give the sime meaning, he would hardly have 
used exactly the same expression to render these words as he has employed 
to translate rm; 7a/ioi/(riv koi rais fapLovfiivai^ in the very same line. These 
words seem to have been adopted here at some subsequent period for the 
same purpose as the term evtaaK is otherwise so frequently used in the Igna- 
tian Epistles. See note, p. 265 above. 

Z.8. 7. >o^^^. 

P. 12. l.\. 0. jannmi^^U?, 7. V^ofioal^. 

2.2. 0. |annmi*^|3, 7. laonma)}. 

/. 3. |ai2^ ^ooiVi \ *^ With them may there be for me a portion 

with God," agrees with B., Antioch. Mon. p. 178., and Paral. Rupef. p. 188., 
in the omission of Koi, and confirms irapa of B. rather than ev of A. I 
have retained the exetv of B. afler f^evoirof but the Syriac does not i^uire 
it ; nor is it found in Paral. Rupef., but simply /lepog ^^evoiro, as in the Syriac 
See p. 183. 

2. 4. I^fii ^Q^ Qs!^9 ''sleep with one another," is omitted in fi. 

le. ;8. IZoima]. 

L7. ^.and7. have ^OdZo!^ for ^osu^. Both Greek copies have 


fievertitf and Latin A. 'maneat/ for the simple )oaiZ ''be" of the STriac. 
In Antiochas Mon., who does not^ however^ quote the passage literallj; we 
read Sarratrav, See p. 177. 

/. 8. 7. oi^Od ^Qa*v^''your treasures/' for ra ^evoatra vfiZv; and 
]£L3Cia^ "gifts/' for ra oKKevra ; and r^^u "rebel/' or "be a deserter/' 
for ietrepTtap evpeO^. Mr. Jacobson quotes very appropriately the following 
passage from Yegetius de Re Militari ii. §. 20. : lUud ab antiquis divinitus 
institutum est, ut ex donativo quod milites consequuntur dimidiapars seques- 

traretur apud signa et ibidem ipsis militibus servaretur Miles deinde 

qui sumptus suos scit apud signa depositos de deterendo 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, quae reversi recipiebant. Ilia 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. 
Ssc. i. p. 458. 

1,9. ^o:^^o3 ]}i*i^]oaiZ "Let your spirit be enduring/' or "be ye pa-